Kailashchandra Shastri Abhinandan Granth

Author(s): Babulal Jain
Publisher: Kailashchandra Shastri Abhinandan Granth Prakashan Samiti Rewa MP
Catalog link: https://jainqq.org/explore/012048/1

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siddhAntAcArya paNDita kailAzacandra zAstrI abhinandana grantha

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siddhAntAcArya paMDita kailAzacandra zAstrI abhinandana grantha saMpAdaka maMDala DaoN0 vAgIza zAstrI bAlacandra jaina naMdalAla jaina DaoN0 vidyAdhara joharApurakara paM0 mANikacandra cavare satIza kumAra jaina prabandha sampAdaka bAbUlAla jaina phAgulla siddhAntAcArya paMDita kailAzacandra zAstrI abhinandana samiti rIvA (ma. pra. ) 1980

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prakAzaka pravandha samiti, siddhAntAcArya paM0 kailAzacandra zAstrI abhinandana samiti rIvA, madhyapradeza prakAzana varSa 1980 mUlya 40,00 mudraka bAbUlAla jaina phAgulla mahAvIra presa, bhelapura, vArANasI ( u0 pra0)

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Siddhantacharya Pandit Kailashchandra Shastri Felicitation Volume Editorial Board Dr. Vaggesh Shastri Balchandra Jain Nandlal Jain Dr. Vidyadhar Johrapurkar Pandit Manikchand Chavre Satish Kumar Jain Managing Editor Babulal Jain Phagulla Siddhantacharya Pandit Kailashchandra Shastri Felicitations Committee, REWA, M.P. 1980

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Publisher Executive Committee, Siddhantacharya Pt. K.C. Shastri Felicitations Committee, Rewa, M.P. Year of Publication 1980 All Rights Reserved Price Rs. 40.00 Printers Babulal Jain Phagulla Mahavir Press Bhelupur, Varanasi, U.P. (India)

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siddhAntAcArya paM0 kailAzacandra zAstrI M

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parAmarzadAtA sampAdaka maNDala DA0 bI0 ena0 zukla, kulapati, saMskRta vizvavidyAlaya, vArANasI DA0 pI0 ena0 kauThekara, kulapati vikrama vizvavidyAlaya, ujjaina DA0 jyotiprasAda jaina lakhanaU DA0 jagadIzacandra jaina bambaI DA0 nathamala TATyA lADanUM DA0 mohanalAla mehatA pUnA svAmI satyaprakAza sarasvatI ilAhAbAda paM0 nAthU lAla zAstrI indaura pro0 kRSNadatta bAjapeyI sAgara zrI dalasukha bhAI mAlavaNiyA ahamadAbAda zrI agaracanda nAhaTA bIkAnera pro0 TI0 jI0 kAlaghATagI dhAravAr3a saMsthAgata sadasya sadasyagaNa prabandha samiti sAhU zreyAnsa prasAda saMrakSaka mizrIlAla kAlA ena0 ke0 phIrodiyA nirmalacanda jaina, eDavokeTa adhyakSa sultAna siMha vAkalIvAla upAdhyakSa evaM svAgatAdhyakSa dhanyakumAra siMghaI upAdhyakSa ramezacandra jaina ratanalAla gaMgavAla himmata siMha jaina mulkarAja jaina nandalAla jaina maMtrI gulAbacanda darzanAcArya (svAgata) , satIzakumAra jaina sahamaMtrI bAlacanda devacanda zAha saMsthAgata sadasya ela0 sI0 jaina DaoN0 pannAlAla sAhityAcArya subodhakumAra jaina DaoN. nagendra prasAda DaoN0 rAjArAma jaina DaoN0 DI0 sI0 jaina premacanda rAjakRSNa jaina sureza bAroliyA DaoN0 surendra jaina nIraja jaina nirmalacanda bhUrA jayacanda lohAr3e pro0 udayacandra jaina zravaNakumAra jaina DaoN0 aravinda kumAra DaoN0 esa0 ke0 jaina madanalAla jaina zItala prasAda jaina lAlacanda jaina

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ADVISORY EDITORIAL BOARD Dr. B.N. Shukla, Vice-chancellor, Samskrit University, Varanasi Dr. P.N. Kauthekar, Vice-chancellor, Vikram University, Ujjain Dr. Jyotiprasad Jain, Lucknow Dr. Jagdishchandra Jain, Bombay Dr. Nathmal Tatia, Ladnun Dr. Mohanlal Mehta, Poona Swami Satyaprakash Saraswati, Allahabad Pt. Nathulal Shastri, Indore Prof. K.D. Bajpayee, Sagar Shri Dalsukhbhai Malvania, Ahemedabad Shri Agarchand Nahta, Bikaner Prof. T.G. Kalaghatgi, Dharwar Sahu Shreyans Prasad Jain, Bombay Shri Mishrilal Kala, Calcutta Shri N.K. Phirodia, Poona Shri Nirmalchand Jain Advocate Shri Ramesh Chand Jain Shri Ratanlal Gangwal Shri Sultnsingh Bakliwal Shri Dhanyakumar Singhai Himmat Singh Jain Mulk Raj Jain Nandlal Jain EXECUTIVE COMMITTEE Satishkumar Jain Gulabchand Darshanacharya Balchand Deochand Shah Laxmi Chand Jain Dr. Pannalal Sahityacharya Subodhkumar Jain Dr. Rajaram Jain Dr. Nagendra Prasad Dr. D. C. Jain Premchand Rajkrishna Jain Suresh Barolia Dr. Surendra Jain Niraj Jain Nirmalchand Bhura Jaichand Lohade Dr. Arvindkumar Shri Shitalprasad, Ex-B. D. O. Shri Shravankumar Jain Shri Lalchand Jain Shri Madanlal Jain Prof. Udaichand Jain Dr. S. K. Jain Patron 33 37 Chairman Vice-president & Chairman Vice-president (reception) "} "" Secretary Jt. Secretary Secretary (Reception) Institutional Member wr "" 17 "" "" KHl Member 33 "3 35 99 23 31 39 "" 33 33 33

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samitikI orase siddhAntAcArya paM0 kailAzacandrajI zAstrI jaina aura jainetara vidvat-samAjameM bahuzruta haiM / uttara pradezake eka ajJAta grAmameM janme tathA kAzImeM zikSA-dIkSA pAye paMDitajI ne apane adhyayana-adhyApanakI AdhI sadImeM na kevala apanI bhArata vyApI sahasrAdhika ziSya maMDalIke mAdhyamase jainadharmakI jyotiko prajvalita rakhane meM yogadAna kiyA hai, apitu apanI bhASaNa kalA evaM vicArapUrNa niSpakSa lekhanIse paMDita samAjakI pratiSThAko bhI pratiSThita banAye rakhA hai / Apake gauravapUrNa abhinandanakA vicAra samiti ke huA thA jaba jabalapurakI sthAnIya samitine madhyapradezake eka vidvadvatnako abhinaMdita thI / isake sampanna hone para jaba isa ora dhyAna diyA gayA, taba jJAta huA ki kAzIkI jaina vidvanmaMDalI na kevala apane vivAdoM meM ulajhI huI hai, apitu usake kAraNa usakI sAmAjika zraddhAmeM bhI hrAsa hone lagA hai / isa sthiti se aneka syAdvAdI vidyArthI bhI vicalita hokara kahane lage -- isa sthiti meM kaba sudhAra hogA ? bhaTTAraka zrI cArukIrtijIke AzIrvAda tathA vidvat pariSadke prayatnase 1978 meM vidvAnoMkA punarmilana huA / yaha sukhada avasara hI vartamAna AyojanakA bIjAMkuraNa bana gayA / isa viSaya meM koI cAlIsa bhUtapUrva 'syAdvAdiyoM' evaM caubIsa samAjake pratiSThita vidvAnoM va vyaktiyoMse samparka kiyA gyaa| sabhI ne khule dila se apanA samarthana aura sahayoga denekA vacana diyaa| isa samparkake daurAna hI yaha jJAta huA ki pUrva meM bhI sva0 DA0 nemacandra jyotiSAcArya tathA DA0 jyotiprasAda jaina aura unake sahayogiyoMne aneka varSoM pUrva aisA hI vicAra kiyA thaa| para vaha kinhIM kAraNoMse mUrtarUpa nahIM le skaa| ina sabhI sajjanoMse bhI hameM preraka sahayoga milA / vastutaH ye prayatna hI hamAre AyojanakI AdhArazilAke rUpameM kAma Aye / samitikA vAstavika kArya basaMta paMcamI, 1979 se prArambha huA / isane apanI dvicaraNI yojanA banAI, (1) abhinaMdana grantha taiyAra karanA aura (2) eka akhila bhAratIya saMgoSThIke mAdhyamase ise samarpita karanA / prArambhika caraNameM samitiko bhAratake bAraha pramukha vidvAnoMse parAmarzadAtA ke rUpameM sahayoga denekA bacana milaa| isase prerita hokara sapta-sadasyIya saMpAdaka maMDalakA gaThana kiyA gayA jisameM DA0 vAgIza zAstrI, nidezaka anusaMsthAna saMsthAna, saMpUrNAnanda saMskRta vizvavidyAlaya, kAzIke samAna aMtarrASTrIya khyAti prApta vidvAn bhI sammilita hue / ina sabhI ke sahayoga se prastuta sapta khaMDI grantha taiyAra kiyA gayA hai | samitine ise smaraNIya evaM saMgrahaNIya banAnekA yatna kiyA hai / sudhI pAThaka evaM vidvad-varga hI hamAre isa vizvAsakI puSTi kara sakate haiM / dvitIya caraNa meM, hamane Ayojana hetu prabaMdha samitikA gaThana kiyA / isameM hameM kucha samaya lagA hai / isake 31 sadasya mukhyataH manonIta hI kiye gaye haiM / isameM vidvadu-varga, zreSThi varga, saMsthAe~ evaM samAjasevIsabhI koTike vyakti haiN| sabhI ne samaya-samaya para hamArA, tana, mana aura dhanase sahayoga kiyA hai| samiti ke sadasyoMkI sUcI pRthaka se hI dI gaI hai / isa samitikI vizeSatA saha hai ki isameM jaina samAja ke pramukha saMpradAyoM aura saMsthAoMke pratinidhi sammilita haiN| yaha eka abhUtapUrva avasara hai jaba itanI saMsthAe~ eka sAtha kisI Ayojana meM sakriya rUpase sahayoga kara rahI haiM / 151 maMtrIke manameM usI samaya karane kI yojanA banAI

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prabaMdha samitine saMpUrNa Ayojana hetu 38000 ru0 kA prArambhika vajaTa svIkAra kiyA / yaha mUlyazuddhi, mArga vyaya vRddhi tathA anya kAraNoMse sagabhaga 20% taka adhika jA rahA hai| isakI pUrti me svAgata samitikI sadasyatAke rUpameM syAdvAda vidyAlaya, kAzIke bhUtapUrva 27 snAtakoMne 590000, tathA syAdvAda mahAvidyAlaya, bhAratIya jJAnapITha, jIvarAja graMthamAlA, di0 jaina vidvat pariSad, mahAvIra TrasTa, ( indaura), AdinAtha TrasTa (ArA), di0 jaina saMgha (mathurA) ke samAna saMsthAnoMne 760000 kA sahayoga kiyA hai / isa kArya meM zreSThivarga ke sahayoga ke binA to kAma hI kaise cala sakatA thA ! zrI mizrIlAlajI kAlA, kalakattA ne 5000'00 ru0 dekara hameM atyanta hI protsAhita kiyA hai / anya aneka vyaktiyoMse bhI hameM cAra aMkoMkI rAzi milI hai| hameM kAzI, kAraMjA, bambaI, kalakattA, ahamadAbAda, jabalapura, kaTanI, mujaphpharanagara, ajamera, kuravAI, vidizA, bhopAla, zahaDola, indaura aura satanA Adi nagaroMse . 1800000 kA sahayoga prApta huA hai / isa sahayogane hamArA bhAra atyanta laghutara kiyA / yahIM nahIM, dillI meM Ayojana hetu ahiMsA inTaranezanalake saciva bhAI satIzakumAra jI ne lagabhaga 900000 kI rAzi ekatra kI hai aura aneka sahayogiyoMne anya prakArase bhI sahayoga diyA / hamane yaha prayatna kiyA hai ki isa sArvajanika rAzikA mitavyayitAke sAtha sadupayoga ho / apane ina sabhI sahAyakoMkI sUcI pariziSTameM dI jA rahI hai / samiti samakSa abhinandana samArohake kendrIya sthAnameM Ayojita karanekI pramukha samasyA thI / apanI yAtrAoM ke daurAna samitike maMtrIko dillI meM bhAI satIzakumAra jI mile / unhoMne saharSa isa samAroha ko na kevala dillI meM Ayojita karanekA prastAva svIkAra kiyA, apitu etadartha Avazyaka vyayake lie bhI samitiko Azvasta kiyA / unhoMne dillImeM 61 sadasyoMkI Ayojana samiti banAI, jisake adhyakSa prasiddha samAjasevI zrI sulatAna siMha vAkalIvAla haiM / bhAI satIzakumAra jI isa samiti ke mahAmaMtrI tathA hamArI samiti ke sahamaMtrI haiM / unake athaka prayatnoMse hI hamArA yaha Ayojana itanI garimAmaya rIti se dillI meM sampanna ho sakA / samiti mantrIne isa yojanAkI saphalatA hetu aneka sthAnoMkI lagabhaga 23000 kimI0 kI yAtrA kI evaM zatAdhika vyakyioMse samparka kiyA / samitiko prArambhameM hI paM0 mANikacandrajI cavare, siMdhaI dhanyakumArajI, zrI zItala prasAdajI mujaphpharanagara, zrI bAlacandra devacandra zAha, bambaI, DaoN0 kachedIlAla jaina, zataDola tathA nIraja jaina satanAke samAna preraka sahayogI aura mArgadarzaka mile| eka mUka aura AzIrvAda bharI muskurAhaTa to pahalese hI hamAre sAtha thI / inake viparyAsameM aneka sthAnoM para unheM paNDitoMke prati ghRNAbhAva va AlocanAoMke darzana hue| unheM inake kAraNa samAjameM par3anevAlI darAroMke rUpa bhI prakaTa hue / vastutaH samitine Ayojanake daurAna jaisI sthitiyoMkA anubhava kiyA, ve kalpanAtIta haiM / 'apane hue virAne' kI sthiti bhI pratIta hotI rhii| phira bhI, pUjya paNDitajIke prati jisa zraddhA aura AdarabhAvake darzana hue, , ve preraka hI bane rahe / yaha acaraja kI bAta rahI ki paNDitoMke kAraNa samAja meM naye vargabheda prakaTa ho rahe haiM / samitikA vizvAsa hai ki bhUtakAlake samAna vartamAnameM bhI vidvAn Agama yA zAstroMke arthakAra aura vyAkhyAkAra haiM / kabhI-kabhI ye vyAkhyAe~ bhinna bhI ho sakatI haiN| para vidvAn kabhI nahIM cAhatA ki inake kAraNa samAja meM vibheda ho / vastutaH saiddhAntika tatvacarcAne sadaiva matavAdoMko janma diyA hai para usase samAja vargita huI dikhI, yaha bIsavIM sadIke uttarArdha kI hI ghaTanA hai / uparokta sthiti ke kAraNa hamAre dharma aura samAjakI prabhAvakatA evaM vyAvahArikatA para jo prabhAva par3a rahA hai, usakA kaTu anubhava pakSAtIta samAja seviyoM evaM - 8

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vidvAnoMke lie atyanta kaSTakara hotA jA rahA hai| saMbhavataH isa sthitikA upacAra bhI vidvAn hI kara sakate haiN| samitikA mata hai ki vidvAnkI garimA usakI samAjasevA, dharmapracAra aura tarkasaMgata vyAkhyA karanekI kSamatAse hI aMkita hotI hai| vyAkhyAbhinnatA vidvAnkI pratiSThA yA apratiSThAkA kAraNa mAnanA anekAntI jainoMke lie zubhavRtti nahIM mAnI jA sktii| nidvAn samAjakA mArgadarzaka haiM, usakI saMskRtikA saMrakSaka aura prakAzaka hai / usako vidvattA sampUrNa samAja kI dharohara hai / paNDita kailAzacandra zAstrIkI koTi nizcita rUpase ina sabhI nikaSoM para kharI utaratI hai| unake abhinandanase samitiko gauravakA anubhava ho rahA hai| samiti apane sampAdana parAmarzadAtAoM tathA sampAdakamaNDalake prati AbhAra vyakta karatI hai, jinake sakriya sahayoga va samanvayake binA granthakI sAmagrIkA saMyojana evaM cayana sambhava hI nahIM thaa| hameM prasannatA hai ki samitike nivedana para hameM deza aura videzake prazruta vidvAnoMne apane lekha va bahumUlya saMsmaraNa bheje / yaha sAmagrI itanI adhika thI ki use pUrNataH sammilita karanA sambhava nahIM thaa| isase granthameM aneka bahumUlya lekhoMkA samAharaNa nahIM ho skaa| samiti apane ina sahRdaya lekhakoMke prati to AbhAra byakta karatI hI hai, sAtha hI, una sahayogI lekhakoMse kSamAprArthI bhI hai, jinake lekhoMko apanI sImAoMke kAraNa mudrita nahIM kiyA jA skaa| apanI samaya-sImAmeM mudraNa kArya karane hetu hamAre prabandha sampAdaka zrI bAbU lAlajI phAgullane athaka prayatna kiyA hai aura vyaktigata ruci lI hai| samiti unakI RNI hai| samitike kAryAlayIya kAryameM ku0 pratimA jaina ema0 e0 kA sahayoga to bhulAyA hI kaise jA sakatA hai ! vaha to merI putrIke samAna hI hai| use maiM AzIrvAda hI de sakatA haiM / hamAre isa AyojanameM aneka anya vyaktiyoM tathA syAdvAda vidyAlayake bhUtapUrva snAtakoMne bhI pratyakSa aura parokSa sahayoga kiyA hai| ina sabhIkA nAmollekha yahA~ sambhava nahIM hai| una sabakI samiti AbhArI hai| hA~, DaoN0 nandalAla jainakA ullekha yahA~ Avazyaka mAnatA huuN| ve isa AyojanameM athase iti taka atyanta zrama, lagana aura niSThAse juTe rahe / vAstavameM, yaha unhoMkI jIvanta sakriyatAkA pariNAma hai ki hama yaha Ayojana aneka takanIko aura pratispardhI vyavadhAnoMke bAvajUda bhI yathAsamaya sampanna kara ske| hamAre Ayojanake sAhityika, sAmAjika, prazAsakIya evaM vittIya-sabhI pakSoMko unhoMne 'ekalA calo re ke AdhAra para samhAlA hai| hama unheM bhI apanA AzIrvAda denA cAhate haiN| samiti apane sabhI sadasyoM, Ayojana samitike sadasyoM, pandraha nagaroMke sahAyakoM, ATha saMsthAoM tathA bhAI satIza kumArajIke prati bhI AbhArI haiM, jinhoMne samitiko Arthika dRSTise puSTa banAyA hai| apane antima aura krAntika samayameM bhAI ramezacandra jaina, dillIne hameM jo sahayoga diyA, use kaise bhulAyA jA sakatA haiM ? antameM, samitiko vizvAsa hai ki pichale ikkIsa mahInoMke chaH sau tIsa dinoMke lagabhaga do hajAra ghaNToM, teisa hajAra kilomITarakI yAtrAoM, 170 vyaktigata evaM, 2500 patrAcArI samparkoM evaM battIsa hajArakI rAzike mAdhyamase sampanna yaha prayAsa vidvada-varga, adhyetA tathA anusandhitsuoM evaM samAjake pragatizIla vicArakoMke lie sAravAn siddha hogaa| yadi isameM koI apUrNatA aura truTiyA~ raha gaI hoM, to ve merI svataH kI hI haiN| inake lie maiM kSamAprArthI haiN| javalapura nirmalacandra jaina 10 aktUbara 1980 adhyakSa

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sampAdakIya jainadharma aura saMskRtike itihAsameM AcAryoM aura sAMskRtika unnAyakoMkI eka paramparA rahI hai / yadyapi bha. mahAvIrake anantara lohAcArya aura bajrAcAryake samaya takakI AcArya-paramparAmeM kucha bheda pAyA jAtA hai, tathApi usake bAdakI paramparA spaSTataH do dhArAoMmeM vibhakta pAI jAtI hai| digambara-paramparAmeM AcArya kundakunda, umAsvAmI, puSpadanta-bhUtabali, pUjyapAda, akalaMka, vidyAnanda, guNadhara, vAdirAja, dharmabhUSaNa, nemicandra cakravartI, prabhAcandra aura AzAdharake samAna vidvAn pramukha rahe haiN| yadyapi inameM prAyaH sabhI AcArya padadhArI rahe haiM, tathApi prabhAcandrako AcArya aura paNDita-donoM padoMse abhihita kiyA gyaa| AzAdharajIko to paMDita padase hI smaraNa kiyA jAtA hai| aisA pratIta hotA hai ki sAmAnyataH gahastha vidvAnoMko paMDitakI saMjJA dI gaI jaba ki AcArya prAyaH sAdhuveSI hI rhe| vaidika saMskRtimeM gRhastha paMDitoM aura RSiyoMkI paramparA prArambhase hI rahI hai parantu zramaNa-saMskRti meM kaI sadiyoM taka kevala sAdhuvarga hI sAhitya-nirmANa va jAgaraNameM agraNI rahA hai / bha0 mahAvIrake nirvANake teraha sau varSa bAda sambhavataH dhanaJjaya pahale gRhastha the jinhoMne isa prakriyAmeM pratiSThA prApta kii| paMDita AzAdharajIke anantara do sau varSoMkI paramparA zodhakA viSaya hai, phira bhI isa antarAlameM raidhU aura vAgbhaTake nAma sujJAta hai| paMDitoM aura AcAryoMke bIca samasAmayika kavi-paramparA bhI calI jisameM navamI sadIse pandrahavIM sadIke bIca dhanaJjaya, svayambhU, puSpadanta, hastimalla, harizcandra, zrIdhara, dhanapAla aura tejapAlake nAma agraNI haiN| sambhavataH ye kavi bhI prAyaH gRhastha hI rahe haiN| ina kaviyoMkA pramukha kArya upAkhyAnoM dvArA dharmacakrako jIvita banAye rakhanA thaa| isake viparyAsameM, paMDitoMkA kArya dhArmika siddhAntoMko janabhASAmeM prastuta karanA rahA hai| pichale tIna sau varSoM meM uttarapradeza, rAjasthAna aura madhyapradezake aneka paMDitoMne jaina samAjako dhArmika rUpase jAgarUka banAye rkhaa| isa paramparAmeM rAjamala, banArasIdAsa, dyAnatarAya, daulatarAma, ToDaramala aura sadAsukhajI Adine AdhyAtmika zailIse aura gopAladAsa varaiyA, devakInandana zAstrI, makkhanalAla zAstrI, baMzIdhara nyAyAlaMkAra, ke0 bhujabalI zAstrI tathA anyoMne nyAya-zailIse dhArmika jAgRti kii| inakA kArya dharma-granthoMkI bhASA-TIkA, pravacana, prabhAvanA aura pracAra mukhya rahA hai| lekina inakA kSetra sImita rahA / bIsavIM sadImeM eka viziSTa paMDita-paramparAkA abhyudaya huaa| isake antargata jugalakizora mukhtAra, nAthUrAma premI, paM0 phUlacandra zAstrI, paM0 jaganmohanalAla zAstrI, paM0 kailAzacandra zAstrI, sumerucandra divAkara, DaoN0 hIrAlAla jaina, DaoN0 e0 ena0 upAdhye, DaoN0. mahendrakumAra nyAyAcArya, DaoN0 pannAlAla jaina, DaoN0 darabArIlAla koThiyA, cainasukha dAsa tathA DaoN0 jyotiprasAda jainakI koTike vidvAn Ate haiN| isa paramparAne jainadharma aura sAhityakI hindI TIkAke sAtha naye maulika granthoMkA bhI sUjana kiyaa| yugAnurUpa saiddhAntika vyAkhyAe~ bhI prastuta kii| isane jainadharma aura saMskRtiko jainetara jagatmeM bhI prakAzita kiyaa| isa yugameM aneka vyaktiyoMne jaina dhArmika sAhityakA aMgrejImeM anuvAda bhI kiyaa| isase videzoMmeM jainadharma aura isake itihAsake sambandhameM aneka bhrAntiyA~ dUra hii| aMgrejI aura hindImeM patra-patrikAe~ prakAzita kara samAjakI ekarUpatA aura jAgarUkatAko pragati dii| bIsavIM sadIke madhya taka Ate-Ate eka navIna vidvatparamparAkA janma haA jisane pAzcAttya paddhati para saMskRta, prAkRta tathA jainadarzana aura sAhityakA samIkSAtmaka adhyayana kara naye pratimAnoMke anurUpa sAhityakI sRSTi kii| isa yugameM kucha tulanAtmaka adhyayana bhI prArambha hue jisase nayI pIr3hIke dRSTikoNakI vyApakatAkA anumAna lagatA hai / isa paramparAmeM

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saiddhAntika adhyayanakI tIkSNatA, vizadatA tathA gambhIratA gahana zodhake viSaya haiM / phira bhI, aisA avazya pratIta hotA hai ki bIsavIM sadIke pUrvArdha aura uttarArdhake vidvad-vargake eka-dUsareke pUraka bananekI prakriyA utanI sarala nahIM dikhAI pdd'tii| astu, apane DhaMgase hI sahI, yaha pIr3hI bhI purAnI pIr3hIke kAryako Age bar3hAtI huI jaina saMskRti evaM samAjako dizAdAna kara rahI hai| zvetAmbaroMmeM paMDita-paramparA itanI vikasita nahIM pAI jaatii| isa paramparAmeM dharma pracAra va jAgaraNakA kArya AcAryoM evaM sUriyoMne kiyA hai| hA~, isa sadImeM paM0 sukhalAla saMghavI, paM0 becaradAsa dozI, paM0 dalasukha bhAI mAlavaNiyA tathA agaracanda nAhaTAke samAna vidvAnoMne apanA bahumUlya yogadAna kiyA hai| viziSTa mAnavoM aura atimAnavoMkI stuti, nArAzaMsI, gAthA aura prazastiyoMke ullekha veda-upaniSadoM takameM pAye jAte haiN| dAnavIra, yaddhavIra tathA narezoMkI prazastiyA~ aneka kAvyoMke rUpameM hameM sujJAta haiN| isI prakAra, sAhitya, saMskRti aura samAjake unnAyaka vidyAvIroMkI prazasti bhI svAbhAvika hai| yaha kahA jAtA hai ki AcArya puSpadanta aura bhUtabalikI prazasti-stuti devatAoM takane kI thii| vartamAna abhinandana bhI isI prakArakI prazastike Adhunika saMskaraNa haiN| inakA uddezya evaM rUpa bhI samaya-samaya para badalatA rahA hai| kabhI yaha mAtra vyakti-pramukha thA, puSpamAla taka sImita thA, phira 'patraM puSpam' aura mAnapatroMmeM pariNata huA aura vartamAnameM yaha abhinandanIyake mAdhyamase eka sthAyI sAhitya-nirmANako prakriyAke rUpameM vikasita huA hai jo vidvAnoM, zodhakoM tathA sudhI pAThakoMke lie jJAnavardhaka evaM vicAra-preraka sandarbha sAhityakA kAma karatA hai / aise sAhityakA niSkAma uddezya tattvajJAna aura sAdhanAkI ora unmukha honA hai| prAcyavidyAke kSetrameM DaoN0 bhAMDArakara aura pro0 vinTaranits Adi manISiyoMkA sammAna karanekA yahI upAya ucita samajhA gayA ki unake jIvanakI AdhArabhUta pravRttiyoM-zodhAdi para AdhArita kRtiyA~ hI unheM samarpita kI jaaeN| isase prerita hokara hI, sambhavataH pichale cAra dazakoMmeM aneka digambara aura zvetAmbara vidvAnoM aura sAdhujanoMke abhinandana isI rUpameM Ayojita kiye gaye / isa prakArake aneka abhinandana athavA smRti-granthoMke mAdhyamase jo sAhitya sAmane AyA hai, vaha sphuTa to avazya hai, parantu usase dharma, darzana, purAtattva, sAhitya, itihAsa tathA vijJAnase sambandhita jaina vidyAoMke aneka aise pakSa prakAza meM Aye haiM jinase mahAvIrakI parAmparAkI mahattA, prabhAvakatA evaM prasArameM paryApta yogadAna milA hai| aise prayatnoMkI nirantaratA bIsavIM sadIkI eka anivArya evaM vegavatI bhAvanA banatI jA rahI hai| AdaraNIya paM0 kailAzacandrajI zAstrIne apane gahana adhyayana, lekhana, sampAdana, pravacana, mArgadarzana, vaktRtvakalA, adhyApana aura zodhakArya, dAnavRtti evaM sahayoga-bhAvake kAraNa jaina samAja aura akhila bhAratIya vidvad vargameM jo kIrtimAnI sthAna prApta kiyA hai, vaha bhI samAdaraNIyatAkI koTimeM svataH samAhita hotA hai / isa AdhAra para hI aneka vyaktiyoM evaM saMsthAoMke sahayogase vartamAna samitine unake abhinandana kA nizcaya kiyaa| samitiko athaka prayatnase lagabhaga zatAdhika sahAyakoM, zatAdhika hI lekhakoM evaM vidvAnoMkA bharapUra sahayoga milaa| isakI pratyAzAmeM hI hamane abhinandana granthako sapta-khaMDI rUparekhA taiyAra kii| isake anurUpa hI hamAre nivedana para deza aura videzake khyAtiprApta vidvAnoMne hameM itanI bahumUlya sAmagrI preSita kI ki isakA tRtIyAMza to hama icchA rahate hue bhI, apanI pRSThasImA tathA arthasImAke kAraNa, isa granthameM samAhita na kara ske| isake atirika aneka lekhoMko hameM sampAdita kara saMkSipta bhI karanA par3A hai| ina lekhoMkA cayana lekhakake AdhAra para nahIM, apitu viSaya-vastukI maulikatA, navInatA, vividhatA tathA rocakatAke AdhArapara kiyA gayA hai| granthakI vyApaka upayogitAko dhyAnameM rakhakara hamane isake mahattvapUrNa aMgrejI lekhoMkA hindI-sAra denekI naI paramparA apanAI hai| yaha bhI isa granthakI abhinavatA hogii| isa kAryameM hamAre parAmarzadAtAoM evaM sampAdaka-maNDalake sabhI sadasyoMne paryApta mArgadarzana hA hA

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aura zrama kiyA hai| phira bhI, yaha cayana kaisA rahA, isapara hamArA prabuddha pAThakavarga hI nirNaya de sakatA hai / sampAdakoMko vizvAsa hai ki unakA yaha sAmagrI-cayana rucikara hogaa| granthake prArambhameM bhAratake vividha kSetroMmeM kAma karanevAle 63 samAjaseviyoM, sahapAThiyoM, ziSyoM, vidyAlayoM tathA vizvavidyAlayoMke vidvAnoM evaM mani va sAdhajanoM ke AzIrvacana evaM saMsmaraNa diye gae haiM jo paMDitajIkI vividha pravRttiyoMkA digdarzana karAte haiM aura unakI prabhAvakatAkA kSetra pradarzita karate haiN| isa khaMDameM derase Aye aneka logoMke saMsmaraNoMko sammilita nahIM kiyA jA sakA, isakA hameM kheda hai| prathama khaNDameM mAnanIya paNDitajIke vyaktitva aura katitvake vividha rUpoM para vivaraNAtmaka evaM samIkSAtmaka prakAza DAlA gayA hai / hameM harSa hai ki isake antargata A0 paNDitajIne merA jIvana-krama dekara apanA antaraMga bhI prastuta kiyA hai| isa khaNDameM hama unake dvArA hI likhita 'mere mAtA-pitA' (jaina sandeza, 1960) bhI denA cAhate the, para vaha anupalabdha rhaa| isa khaNDameM hamane unake dvArA likhita teraha maulika aura aTThAIsa sampAdita, sahasampAdita tathA anuvAdita kRtiyoMke vivaraNake sAtha unake dvArA likhita vividha lekhoMko bhI viSayavAra vargIkRta rUpameM diyA hai| yaha sUcI pUrNa hai, yaha hama nahIM kaha skte| sAtha hI, paMDitajIkA lekhana samprati bhI jArI hai| hameM samaya para aneka Avazyaka patra-patrikAe~ bhI nahIM mila sakoM / phira bhI, isa kArya meM hameM syAdvAda vidyAlaya, kAzI, di0 jaina saMgha, varNI vidyAlaya, sAgara tathA pro0 udayacandra jaina, kAzIse avismaraNIya sahayoga milA hai| isa khaMDameM hamane paMDitajIke tIna maulika granthoM-jainadharma, jaina-sAhityakA itihAsa, jaina-nyAyakI samIkSA bhI prastuta kI hai| isameM paMDitajIke lekhana tathA vidvattAke aneka pahala prakAzameM Aye haiN| isa prakArakI kRti-samIkSA bhI isa abhinandana granthakI eka anya vizeSatA hI mAnI jaaegii| isakA 'vidyAvRkSa' bhI eka navInatAkA pratIka hai| ___dvitIya khaMDameM dharma aura darzanase sambandhita lekhoMmeM bhAratake cAroM konoMke prazruta vidvAnoMne dhArmika siddhAntoM tathA viSayoM para adhunAtanaH tulanAtmaka evaM samIkSAtmaka adhyayana prastuta kiyA hai / paramparAgata pAThakako isa khaMDameM paramparAgata viSayoMke lekhoMkA abhAva khaTakegA para hamane yugAnurUpa pAThya evaM zodhasAmagrI dekara unake jJAnakozako bar3hAnA tathA vicAra preraNa karanA hI adhika upayukta samajhA hai| __ isI prakAra, sAhitya tathA itihAsa va purAtattvake tRtIya aura caturtha khaMDoMmeM bhI hamArA lakSya pAThakoMke lie navIna vidhAoMkI sAmagrI prastuta karanA rahA hai| hameM vizvAsa hai ki do darjanase adhika lekhoMkI yaha sAmagrI atyanta rocaka tathA jJAnavardhaka pramANita hogii| aneka lekhoMkI sacitratA ise aura bhI AkarSaNa de skegii| jainadarzanakI vaijJAnika paramparA nAmaka pA~cavA~ khaNDa aneka dRSTiyoMse vicArapreraka hai| vaijJAnika rUpa hamane isa khaNDameM bhautikI, rasAyana, gaNita, jyotiSa, Ayarveda, bhagola tathA khagolase sambandhita jaina mAnyatAoMpara tulanAtmaka evaM samIkSAtmaka lekha diye hai / aisI sAmagrI eka sthAnapara isa rUpameM anyatra durlabha hai| lekhoMke hindI sArake mAdhyamase unheM sAmAnya pAThakoM taka pahu~cAnekA prayatna kiyA gayA hai| hamArA vizvAsa hai ki yaha sAmagrI aneka vidvAnoM va zodhakoMke lie samIkSaNa, saMzodhana evaM jJAnavardhanakI preraka bnegii| isa khaNDake lekhakoMmeM aneka antararASTrIya khyAtiprApta hai| inake adhikAMza lekha mUlataH aMgrejImeM hI diye gaye haiN| isameM hamArA uddezya yaha ki jainadarzanakI vaijJAnika paramparA tathA mAnyatAoMkI jAnakArI aise rASTrIya tathA antarrASTrIya pAThakoM taka bhI paha~ce jinase yaha samucita sthAna aura garimA grahaNa kara ske| abhI to jaina vaijJAnika mAnyatAoMke viSayameM vaijJAnika jagat prAyaH andhakArameM hI hai / chaThavA khaDa vartamAna evaM bhAvI zodha-kSetroMkI ora saMketa karatA hai| jaina vidyAose sambandhita adhikAMza zodhakArya abataka vibhinna bhASAoMmeM upalabdha lalita-sAhityase hI sambandhita rahA hai| para aba -12

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nyAyazAstra, vijJAna, arthazAstra, rAjanIti tathA anya viSayoMke kSetrameM bhI aneka vidvAna zodhakArya kara rahe haiM / isase aneka paribhASAoM aura mAnyatAoM para punarvicArakI AvazyakatAkA bhI anubhava kiyA jA rahA hai / isa khaNDake lekhakoMne bar3I hI mahattvapUrNa preraka evaM samIkSApUrNa sAmagrI dekara sampAdaka maNDalako upakRta kiyA hai / hamArA vizvAsa hai ki kisI bhI aisI nayI kRtimeM isa prakArakA khaNDa avazya rahanA cAhie jo hamAre lie bhaviSyakA digdarzaka bane / videzoM meM jainavidyAe~ nAmaka sAtavA~ khaNDa aura bhI mahattvapUrNa hai| isameM phrAMsa, jarmanI, briTena, amerikA, phinalaiMDa tathA anya dezoMmeM jainavidyAoMke adhyayanakI eka jhA~kI dI gaI hai / isase jJAta hotA hai ki videzoM meM adhikAMzataH zvetAmbara - sAhitya para hI adhyayana kiyA gayA hai| isakA kAraNa sambhavataH yaha hai ki videzoM meM digambara-sAhitya isa sadIke pUrvArdha taka pahu~ca nahIM paayaa| isa sAhityake sulabha karanekI prakriyA tIvra kI jAnI cAhie / yadyapi isa dizA meM jainamizana aura rAjakRSNa cairiTebala TrasTakA kArya preraNAspada hai, tathApi usameM kaI gunI vRddhikI AvazyakatA hai / yaha prasannatAkI bAta hai ki aba videzoM meM sAhitya ke atirikta dhArmika siddhAntoM evaM nyAyazAstra para bhI kucha kAma hone lagA / isake lie samucita Arthika suvidhAoMko juTAne tathA Avazyaka sAhitya - prasArakI mahatI AvazyakatA hai| hama isa khaMDameM kucha aura videzI vidvAnoMke lekha denA cAhate the, para hamArI sImAoMne hameM vivaza kara diyA / hamane isa abhinandana grantha meM prakAzita sAmagrI ke cayana meM yaha prayAsa kiyA hai ki yaha upayogI, sAravAn evaM jJAnadIpako prakAzita karanevAle vAyuke samakakSa ho / isake lekhoMmeM bIsavIM sadIkI tulanAtmaka aura samIkSAtmaka dRSTi mukhya rahI hai / yahI dRSTi jJAnake kSetrako vikAsa evaM saMvardhanake naye AyAma detI hai evaM hameM anveSaNa kI ora pravRtta karatI hai / yahI hamArI jJAnapipAsAkA sAdhya hai / isa utkRSTa sAdhya ke lie samucita kAraka prastuta karanekI prakriyA hI vidvAnkA sAdhya aura abhinandana hai / isa sAdhyakI pUrti meM vicAroMkI bhinnatA unake vikAsakI prakriyAmeM hI sahAyaka hotI hai| yaha sambhava nahIM hai ki sampAdakamaNDala lekhakoMke sabhI vicAroMse sahamata ho, phira bhI unheM prakAzita kara vaha anya vidvAnoM ko unake samucita parIkSaNa ke lie prerita karanA cAhatA hai / sampAdaka maNDalake kArya meM jina sammAnya lekhakoM, gurujanoM evaM santoMne sahayoga kiyA hai, usake lie vaha sabhIkA AbhArI hai / unake sahayoga ke binA hamArA yaha gurutara kArya mUrtarUpa hI kaise le sakatA thA ! isa avasara para hama una sahayogiyoMse kSamA-yAcanA bhI karanA cAhate haiM jinakI kRtiyoMko hama isameM, apanI sImAoMke kAraNa, samAhita nahIM kara sake / hama sabhI sampAdana parAmarzadAtAoM evaM prabandha-sampAdakake bhI AbhArI haiM jo nirantara mArgadarzana aura preraka sujhAva dete rahe haiM / hama prabandha samiti ke sadasyoMke RNI haiM jinhoMne maMDala para pUrNa vizvAsa kiyA aura usake kArya meM sabhI prakArakI suvidhAe~ pradAna kIM / hama mahAvIra presa ke vyavasthApaka, AcArya kapiladeva giri ema0 e0, TaMkaka dvaya tathA sampAdana kArya meM sahayogI ku0 pratimA jaina ema0 e0 tathA pramoda dubeke prati bhI apanA AbhAra vyakta karate haiM / antameM, maiM DaoN0 nandalAla jainakA nAma liye binA bhI nahIM raha sakatA jinhoMne grantha meM abhinavatA evaM navInatA lAneke lie athaka zrama kithA hai / aneka prakArakI sAvadhAnIke bAvajUda bhI mudraNa kArya meM truTi raha jAnA svAbhAvika hai / inake lie hama kSamAprArthI haiM / hama yaha AzA karate haiM ki pAThaka unheM sudhAra kara par3heMge aura hameM bhI vibhinna apUrNatAoM kI sUcanA deMge / B. 3 / 115 zivAlA, kAzI 12-10-80 } - 13 - bhAgIrathaprasAda tripAThI, 'vAgIza zAstrI' kRte sampAdaka maNDala

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anukrama AzIrvacana, abhivAdana aura saMsmaraNa AzIrvacana AcArya samantabhadrajI mahArAja AcArya zrI vimalasAgarajI mahArAja AcArya zrI vidyAsAgarajI mahArAja yazodeva sUrijI bhaTTAraka cArukIrtijI bhaTTAraka lakSmIsenajI abhIpsA yuvAcArya mahAprajJa mArgadarzana DaoN0 zrI kasturAja bhaNDArI kavitA nirmala AjAda kailAzacandro jayatAtsudhIndraH kamalakumAra jaina bhautika kAyA para aur3hI cAdarameM raMca na mola kalyANakUmAra 'zazI' vandana zata abhinandana hajArIlAla 'kAkA' sadbhAvanA padmazrI sumatibAI zAha santa sarasvatI putra bra0 jaganmahonalAla zAstrI sahapAThIke prati vidyAbhUSaNa ke0 bhUjabalI zAstrI bhaiyA kailAzacandra harizcandajI bhAIjI bhUlI-bisarI yAdeM DaoN0 jagadIzacandra jaina gaveSaka paMDitajI pI0 ena0 koThekara, kulapati, ujjaina vyakti nahIM, saMsthA DaoN0 prabhudayAla agnihotrI dharmaniSTha paMDitajI paM0 dalasukha bhAI mAlavaNiyA abhinandanIya paNDitajI agaracanda nAhaTA mUrdhanya vidvAn nAthUlAlazAstrI nirlobhavRtti paM0 govindarAya jaina paMDitakI vivazatA : eka kharI bAta DaoN0 kaMchedIlAla jaina jaina samAjake sumeru pro0 zrIcandra jaina Adarza kIrtistambha mANikacandra nAhara vinamratA aura svAbhimAnake ojase maMDita paMDitajI jayakizanadAsa khaMDelavAla zata zata vandana : koTi-koTi abhinandana bAbUlAlazAstrI 'phaNIza'

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syAdvAdaziromaNi jIvanta srota AdarabhAva pratibhAzAlI nirbhIka vidvAna vidvattAkI vibhUti merI najarameM prabhAvaka lekhanIke dhanI lokapriya vidvAn aura prabhAvazAlI vaktA jinavANIke ensAiklopIDiyA karmaTha samAjasevI zAstrIjI zatAyu hoM santa kailAzacandrajI AdarAJjali zAradAkA niDara sapUta mere pUjya cAcAjI vidyAvAridhi zAstrIjI kRtajJa kAraMjA gurukula parivAra zata zata vandana kaMjUsa aura udAra vyaktitva vidyAgurukA namana Adarza adhyApaka aura saphala sAhityakAra vidyAvyasanI evaM karmaTha vyaktitva eka karmayogI sahRdaya paMDitajI merI dRSTimeM paMDitajI jaina saMskRtike agradUtake prati anupama nidhi mahAn mAnavaratna mahAvidvAn paMDitajI lokapriya sampAdaka AsthAke pratIka satata abhinandanIya paMDitajI dharmazAstramaya saba jaga jAnI zraddheya paMDitajI nirabhimAnI vyaktitva jAdUgara paMDitajI yatIndrakumAra zAstrI vIrendrakumAra jaina bAlacandra zAstrI prakAza hitaiSI zAstrI lakSmIcandra saroja pratApacandra jaina rAjakumAra zAstrI DaoN0 kastUracandra kAzalIvAla DaoN. mahendra sAgara pracaMDiyA viSNu sanAvadyA, sumanAkara mUlacandra kizanadAsa kApar3iyA premacanda jaina, ahiMsA mandira mahatAba siMha jaina nIraja jaina amaracandra jaina paM0 zikharacandra zAstrI paM0 mANikacandra cavare aura paM0 mANikacandra bhiSIkara svatantra jaina DA0 ramezacandra jaina DaoN. pannAlAla sAhityAcArya mahAmahopAdhyAya harIndrabhUSaNa rAjakumAra jaina, bI. e. ema. esa. DaoN. surezacandra jaina rAjanAtha rasoiyA DaoN0 premasAgara jaina dhanyakumAra siMghaI seTha bhAgacanda sonI bhagavAnadAsa zobhAlAla jaina satyandharakumAra seThI hIrAcanda boharA DaoN0 devendra kumAra jaina DaoN0 jyotiprasAda jaina pro0 khuzAlacandra gorAvAlA narendraprakAza jaina mahendrakumAra 'mAnava' ratanalAla kaTAriyA

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khaMDa-1 : vyaktitva aura kRtitva herulakhaNDake vijanaura janapadakI jaina vibhUtiyA~ zreyAMsakumAra zAstrI merA jIvana-krama siddhAntAcArya paM0 kailAzacandrajI jIvanakI eka jhalaka : paMDita kailAzacandrajI satIzakumAra jaina jaisA dekhA : jaisA sunA zrIkAnta goyalIya paMDitajI : pravRttiyA~ aura vicAradhArA sampAdaka paMDitajI aura bundelakhaMDa DaoN0 narendra vidyArthI sampAdakIya lekhoMkI viSayavAra sUcI (a) zikSA, zikSArthI, zikSaka tathA zikSaNa-saMsthAe~, parIkSA aura parIkSA-paddhati (ba) sAmAjika samasyAe~ aura saMsthAe~ (sa) zAstrIya aura dhArmika lekha (da) rASTrIya evaM antarrASTrIya (ya) vyaktivizeSa (ra) lokapriya lekha (la) zodhalekha paMDitajIkI kRtiyA~ mahattvapUrNa pustakoMkI samIkSA (a) jainadharma DaoN0 vidyAdhara joharApurakara (ba) jaina sAhityakA itihAsa : eka samIkSA DaoN0 harIndrabhUSaNa jaina (sa) jaina nyAya : eka samIkSA anyAyI paMDita kailAzacandrajIkA vaMzavRkSa paMDitajIkA vidyAvRkSa khaMDa-2 : dharma aura darzana karmazAstra : manovijJAnakI bhASAmeM yuvAcArya mahAprajJa samyagdarzana-jJAnacAritrANi mokSamArgaH AcArya rAmamUrti tripAThI jainaparamparAmeM santa aura unakI sAdhanA-paddhati DaoN. devendrakumAra zAstrI tattvArthakI digambara-TIkAoMmeM Agama tathA nirgranthatAkI carcA paM0 dalasukha bhAI mAlavaNiyA samayasArake bhASya AtmakhyAtikI madrita pratiyoMmeM eka mahattvapUrNa pAThameM ekarUpatAkI AvazyakatA paM0 mANikacandra cavare saMgrahavRttise asaMgrahavRttikI ora agaracanda nAhaTA viSNusahasranAma aura jinasahasranAma lakSmIcandra saroja jaina sAikolojI DaoN0 TI0 jI0 kAlaghATagI 102 106 112 112 113 117 123 135 140 143 147 152 -17

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kahA~ taka ApakA zAsana aura adhikAra : ( bodhakathA) nemicanda paTorayA ratnakaraMDa zrAvakAcAra meM proSadhopavAsa carcA mona mahalakI parathama sIDhI samakita vephyUTezana Ava vesTarna meTIriyalijma oNna dI besisa Ava jaina philosophI uttama satya jainadharmakA udgama kSetra : magadha jaina Agama sAhitya bhikSu padmapurANa aura mAnasake rAma jaina dhArmika sAhitya meM upamAna aura upameya padmAnandakA vairAgyazataka ratnAkarakI haMsakalA caturviMzatisandhAnakAvya vibudha zrIdhara evaM unakA pAsaNAhacariu jaina gItikAvya meM bhakti - vivecana pANinIya aura zAkaTAyana vyAkaraNa : khaMDa-3 : sAhitya tulanAtmaka adhyayana kanTrIbyUzana Ava karnATa TU jaina liTarecara eNDa kalcara kannaDa eNDa jainAgama sAhitya ratanacandra kaTArayA nIraja jaina (a) itihAsa jaina sAhitya saMvardhana meM rASTrakUTayugakA yogadAna bihAra meM jainadharma madhyapradeza meM jainAcAryoMkA vihAra mahilAyeM : jaina saMskRtikI sevAmeM canderI anDara mAlavA sultAnsa (ba) purAtattva bhAratIya saMskRtike pratIkoMmeM kamala aura azva bundelakhaNDa meM jainadharmake prAcInatama pratIka jaina pratimAoM meM sarasvatI, cakrezvarI, padmAvatI aura ambikA muni mahendrakumAra dvitIya DA0 bI. esa. kulakarNI pro0 kRSNadatta bAjapeyI prAcArya kundanalAla jaina DaoN0 rAjArAma jaina pro0 zrIcandra jaina DaoN0 vAgIzazAstrI DaoN0 ke0 kRSNamUrti pro0 ema. DI. vasantarAja khaMDa 4 : itihAsa aura purAtattva sAdhvIjI kanakazrIjI bI0 jI0 saMDesarA DaoN0 lakSmInArAyaNa dube DaoN0 amitAbha kumAra DaoN0 prabhudayAla agnihotrI jI0 brahmappA DaoN0 jyotiprasAda jaina upendra ThAkura DaoN0 vidyAdhara joharApurakara padmazrI sumatibAI zahA eca. e. nijAmI zrImatI sudhA agravAla candrabhUSaNa trivedI DaoN0 kAdambarI zarmA - 18 - 156 157 163 176 185 191 193 202 205 207 215 221 225 227 238 251 257 268 273 281 288 294 304 312 319 322

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329 335 341 345 348 352 365 375 388 400 402 Unake prAcIna jaina mandira rAkezadatta dvivedI mahobAkI jaina pratimAyeM zailendrakumAra rastogI jaina vAstu aura mUrtikalA paM0 bhujabalI zAstrI rAjasthAnakI purA-sampadAke khajAne prAcIna jaina pAMDulipiyA~ vijayazaMkara zrIvAstava pacarAI aura ra Darake mahattvapUrNa jainalekha ku0 USA jaina videzI saMgrahAlayoMmeM mahattvapUrNa jainapratimAyeM DaoN. brajendranAtha zarmA jaina vuDa kAvigsa vhI0 pI0 dvivedI khaMDa-5 : jainadarzanakI vaijJAnika paramparA rIyaliTI eNDa phijiksa : sama espekTsa DI. esa. koThArI spesa TAima eNDa da yUnivarsa jI. Ara. jaina proparTI Ava maiTara ina jaina kainansa ena. ela. jaina pudgala patriMzikA : eka samIkSAtmaka adhyayana premalAla zarmA, zaktidhara jaina sAhityameM saMkhyA tathA saMkalanAdisUcaka saMketa DaoN0 mukuTabihArIlAla agravAla jyotiSkaraNDaka : eka adhyayana DaoN0 vidyAdhara joharApurakara cikitsIya jyotiSake kSetrameM jaina sAhityakA yogadAna DaoN0 jJAnacandra jaina AcArya mahAvIrakI rekhAgaNitIya upapattiyA~ svAmI satyaprakAza sarasvatI kansepTa Ava maiTara ina arlI buddhijma DaoN0 aMgarAja caudhurI meTalsa eNDa elAyaja DyUriMga Thakkara pherUja TAima ena. ela. jaina sTaDIja ina jaina aisTronomI posTavedAMga prI-siddhAntika iNDiyana aisTronomI esa. esa. lizka : esa. DI. zarmA e. kriTisijma apaoNna moDarna vIuja oNpha Avara jI. sI. jaina jainadharma kI kucha bhagola-khagolI mAnyatAyeM aura vijJAna svAmI satyabhakta khaMDa-6 : anusandhAnake vartamAna kSitija jainazodha : samasyA aura samAdhAna DaoN. mahendrasAgara pracaMDiyA jainavidyAoMmeM zodhake kSitija : eka sarvekSaNa rasAyana aura bhautikI DaoN0 nandalAla jaina jainavidyAoMmeM zodhake kSitija : eka sarvekSaNa jIva-vijJAna DaoN0 kalpanA jaina vaizAlI zodha saMsthAnameM zodhake kSitija DaoN0 lAlacandra jaina, zAstrI mahAkavi asaga aura unakI kRtiyA~ zrImatI pratibhA jaina gurjarakavi somezvaradeva : eka paricaya zrImatI saralA tripAThI prAkRta tathA apabhraMza zodhameM kAryakI dizAe~ DaoN0 devendra kumAra zAstrI jaina kansapzana oNva lojika : sama kamenTasa pro0 ema. pI. marAThe jIva eNDa ajIva pro0 esa. esa. bAlige 411 414 417 426 434 439 446 451 457 459 475 481 487 491 498 504

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509 511 516 520 524 khaMDa-7 : videzoMmeM jainavidyAe~ jApAna meM pracalita yenamata aura jainadharma paM0 jaganmohanalAla zAstrI jarmanImeM jainadharmake kucha adhyetA DA~0 jagadIzacandra jaina videzoM meM prAkRta aura jaina vidyAoMkA adhyayana DaoN. harIndrabhUSaNa jaina jaina sTaDIz2a ina phrAnsa DaoN0 kole kaile jaina kansepTa Ava di sekreDa padmanAbha esa0 jainI jainIjma eNDa moDarna sAinsa : e kampereTiva sTaDI DaoN0 dulIcandra jaina sama rimArksa oNna da prAmANyavAda oNva jainIjma AtsuzI yUno da Tela oNva elIphenTa DrAivara ina Avazyaka varjana eDelhIDa maiTe Tra DiphInIzansa oNva ahiMsA DaoN0 anTra TAhiTanena uttarAdhyayana sTaDIz2a : ena eDIzana eNDa TrAnsalezana Ava phortha adhyayana vida e mITikala enelisisa eNDa noTsa ke0 Ara0 normana pariziSTa saMjaya pada jinadAsa pArzvanAtha phar3akule aura gulAbacandra sakhArAma gAMdhI 534 542 549 56 564 573 -20

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AzIrvAda, abhivAdana va saMsmaraNa Blessings, Regards & Memoirs nuternational FForpoateaPersonal use only wwanjabalpress

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For Prvale & Personal use only

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AzIrvacana AcArya samantabhadrajI mahArAja, bAhubalA paMDita kailAzacandrajIko savRddhi, samAdhivRddhi tathA svAtmopalabdhi prApta ho, aisA maMgala va zubha AzIrvAda / hama ApakA saba taraha se kuzala cAhate | ApakI jinavANI sevA apUrva hai / Apa jaise yathArthakhojI virala haiM / ApakI sAtizaya buddhiko merA AzIrvAda / hama ApakA paramakalyANa cAhate haiM / pUjya 108 AcArya zrI vimalasAgarajI mahArAja siddhAntAcArya paNDita kailAzacandrajI zAstrI zatAyu hoM / vidvAnoMkA sammAna prANimAtra kareM, aisI hamArI kAmanA hai / mithyAtvakI tulanA meM syAdvAdavettA kA jagaha-jagaha sammAna karanA cAhiye / pa prayatnakI saphalatA ke liye merA pUrNa AzIrvAda / AcArya zrI vidyAsAgarajI mahArAja sammAna zabdoM dvArA nahIM hotA / zabdoM se kevala pradarzana hI hotA hai / tathApi Apake samAna acche kAryake liye merA AzIrvAda / DaoN0 yazodevasUrijI pAlItANA zAstrIjI jaise vidvAnkA abhinandana samucita hai / snAtakoMke liye yahI gurudakSiNA hai / grantha sampAdana taTastha dRSTise evaM sucAru DhaMgase hogA, aisI AzA hai / zAstrIjI jJAnakI khUba prabhAvanA karate raheM / dharmalAbha | bhaTTAraka zrI cArukIrtijI, mUDabidrI, karnATaka bahuzruta manISI paramazrutasevaka vidvadvaryakA abhinandana vastutaH parama stutya kArya hai / yaha kArya vastutaH bahuta pahale hI sampanna ho jAnA cAhiye thA / merA isa kArya meM pUrNa sahayoga rahegA / mahAsvAmI bhaTTAraka lakSmIsenajI, kolhApura, mahArASTra paNDita kailAzacandra zAstrIkI sevAyeM dhyAna meM rakhakara Apa grantha nikAla rahe haiM / yaha stutya hai / isa kArya ke liye hamArI zubhAzIrvAda sahita zubhakAmanA hai / sabhI sahayogiyoMke liye AzIrvAda : iti bhadraM bhUyAta / - 1 -

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abhIpsA yuvAcArya mahAprajJa muni zrI nathamalajI paNDita kailAzacandrajI zAstrI eka vyakti bhI haiM aura eka mahAgrantha bhI haiM / unake vyaktitvasa aneka vyaktitva nirmita hue haiM / usa mahAgranthase aneka logoMne tattvabodha upalabdha kiyA hai / aise vyaktitva kA abhinandana tattvavidyAkA abhinandana hai / isa prayatnameM abhinandana karanevAle hI dhanyatAkA anubhava kareMge / yahI sArthakatA hai tattvavidyAke abhinandana kI / paNDitajIko maiMne pratyakSataH kaI bAra dekhA hai / kintu parokSata: bahuta bAra dekhA hai / unakI guNa grAhakatA aura samIkSA zailI dvArA merA dhyAna unakI ora AkarSita huA thA / Aja bhI unake prati vaha AkarSaNa banA huA hai / paNDitajIne jaina zAsanakI mahattvapUrNa sevAeM kI haiN| bhaviSya bhI unakI sevAoMke prati abhIpsAvAn rahegA / mArgadarzana So zrI kRSNarAja bhaMDArI, kulapati, a0pra0 siM0 vizvavi0, rIvA mujhe bar3I prasannatA hai ki siddhAntAcArya paMDita kailAzacandrajI zAstrI abhinandana samiti zAstrIjI ke abhinandana hetu eka vizeSa graMtha prakAzita kara rahI hai / isa prayAsake lie maiM sabhI saMyojakoMko badhAI detA hU~ aura merI zubhakAmanA hai ki yaha prayAsa saphala ho / isa graMthameM unake vyaktitva va kRtitvapara to lekha likhe hI jA rahe haiM aura unake priya viSayoM, 'dharma aura darzana, itihAsa, saMskRti aura sAhitya, purAtattvake atirikta vijJAnapara bhI viziSTa sAmagrI prakAzita kI jA rahI hai / isameM deza videza ke vidvAnoM va manISiyoMke jo lekha sammilita kie jA rahe haiM, ve nissandeha upayogI haiN| maiM AzA karatA hU~ ki yaha grantha na kevala vidvat samAja ke lie varan jana-sAdhAraNake lie bhI upayogI siddha hogA tathA zAstrIjI samAjako mArgadarzana karate raheMge / jinake kaNTha vasI jinavANI, Agama kA hai jJAna bharA / amRta-sI priyadhvani bikherate, zAstroM kA hai sAra bharA // :: :: abhinandana hai pUjya ApakA koTi namana svIkAra kareM / mahAvIra paMtha ke anuyAyI bana, hama pApoM kA kSAra kareM / nirmala Az2Ada, jabalapura - 2 -

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1 yajjJAnasindhorja lavindavo'tra sarvatraloke prasarantyajasram so'trAbhivandyo nitarAM budheza kailAzacandro jayatAtsudhIndraH kailAzacandro jayatAtsudhIndraH kamalakumAro jainaH goilla, kalakattA 2 nirantarajJAnavivRddhaye yaH kRtazramaprAptanijAtma bodhaH nirastacintaH svaparArthasAdhakaH kailAzacandro jayatAtsudhIndraH 3 sahasraziSyAH prasaranti yasya sarvatra deze nagaropanagare grAmeSu geheSu vasanti nityam kailAzacandro jayatAtsudhIndraH 4 syAdvAdavidyAviditAtmarUpaH nyAyAttanAnAvidhavasturUpaH siddhAntavettA svaparArthacittaH kailAzacandro jayatAtsudhIndraH 5 svasyAyuSo yena subodhavAridheH saMvardhane prAptamahopayogaH sAhityanirmANakRte nimagnaH kailAzacandro jayatAtsudhIndraH -3 6 buddhiryadIyA pratibhAti loke lokAtigA vastuvivecane va vaktRtva sAphalyasamanvitA ca kailAzacandro jayatAtsudhIndraH 7 yo'nizaM tattvavimarSaNAya vidattacittaH sutarAM subodhaH zAstreSu nAnAviSayeSu dakSaH kailAzacandro jayatAtsudhIndraH 8 zAntasvabhAvo vinayAvanamraH sAralyamUrtinirlubdhavRttiH cAritraniSTho nitarAM pratiSThaH kailAzacandro jayatAtsudhIndraH 9 yatpAThasaraNI hRdayAvadhAryA vyAkhyAnarItizca mano'bhihAryA nyAyArhanItizcana rairnidhAryA kailAzacandro jayatAtsudhIndraH 10 siddhAntazAstrANi bahUni yena bhASArtharUpeNa kRtAni samyak tattvArthajijJAsukRte hitAni kailAzacandro jayatAtsudhIndraH

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11 14 syAdvAdasiddhAntasubodhanAya tatrApyanekAntamahodayAya yanmAnasaM satyavibodhane'sti kailAzacandro jayatAtsUdhIndraH digambare jainakule sujAtaH yo jAtito'bhUnnanu cAgravAlaH prazAntamUrtiH saralasvabhAvaH kailAzacandro jayatAtsudhIndraH 12 buddhiryadIyA pratibhAti loke sarvatra sArtheviSaye'nubhUte vANyAHpaTutvaM prativastugAmi kailAzacandro jayatAtsudhIndraH caritraniSTho hyamitapratiSThaH sajjJAnalAbhe vihitaprayatnaH kRtAdaro bhavyajanopadeze kailAzacandro jayatAtsudhIndraH manISimAnyaH pravaraiH pramANyaH dhanyo hi vijJAnadhanaiH pradhanyaH nAnyo'sti yattaH sukRtAM vadAnyaH kailAzacandro jayatAtsudhIndraH vidyopajIvI sutarAntvameva karoSi zAstrAdhyayanaM sadaiva taM namyate premabhareNa mUrdhA kailAzacandro jayatAtsudhIndraH 17 kailAzacandrasya yathArtharUpAH pramodabhAvena nirupitA ca bhUyAtprazastiH prazamAya caiSA budhapriyANAM varamAnavAnAm antimazubhAbhisandhiH 18 bhUyAtsadaiSA zubhamArgadRSTiH kRtirjanAnAM hitamutsukAnAm karotu kRtyaM sukhasAdhanArtham nirbAdharUpeNa sadAzayA vai

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bhautika kAyA para or3hI cAdara meM raMca na jhola kalyANakumAra jaina 'zazi', rAmapura, u0 pra0 Atmonnati patha kA pratipAdana, Agama-sammata dhyeya jIvana kI yAtrA ke sAthI, aparigraha asteya mUlyoM kA ArakSaNa, jinake jIvana kA pAtheya aise paNDita Aja kahAM haiM, nirvivAda zraddhaya mukta hasta se vitarita hai, vidvattA kA audArya, paNDitavara kailAzacandra zAstrI siddhAntAcArya / vANI meM khirato jinavANI, karatI hai kallola dhArmika sAmAjika sevAyeM, ekatrita anamola, bhautika kAyA para or3hI cAdara meM raMca na jhola utarI ThIka dharma kA~Te para tatparatA kI taula yugoM yugoM taka zodhAzrita haiM, mUlyAMkana ke kArya paNDitavara kailAzacandra zAstrI siddhAntAcArya / / anekAnta kI saritAoM kA kalakala madhura ninAda, bodha-viddhita kSamatAoM kA sacita puNya prasAda gahita tarkAzrita vivAda kI ruciyoM kA apavAda jo caritra ko mUrti rUpa deM, itanI kuzala kharAda vidyA vANI, dharmazAstra pratipAdana meM prAcArya paNDitavara kailAzacandra zAstrI siddhAntAcArya / zUla bhare zikSA ke patha meM jIvana huA vyatIta jar3A calA ujjvala bhaviSya se, bhAgA huA atIta vijayaketu hai, syAdvAda-vidyAlaya parama punIta vidyamAna hai vidyAdhArI, upakRta gaNanAtIta vRddhAvasthA meM bhI jIvana pUrNatayA anivArya paNDitavara kailAzacandra zAstrI siddhAntAcArya /

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sadbhAvanA padmazrI sumatibAI zahA, zolApura paNDita kailAzacandra zAstrI jIko hamAro shubhkaamnaa| unase hamArA bahuta dinoMse gaharA sambandha hai / Apane kaI varSoM se jaina vidvAnoM kI vartamAna pIr3hIkA nirmANa kiyaa| ve jaina Agama sAhityake sampAdana evaM nirmANa kAryameM saMlagna rahe haiM tathA jaina vidyAoMke naye vidvAnoMko jAgaraNakA saMdeza de rahe haiN| Apako dIrghAyu prApta hove, yahI sadbhAvanA hai| vandana, zata abhinandana hajArIlAla kAkA, sakarAra, jhA~sI jinake svAgata ko utsuka nara lekara rolI candana, paNDita zrI kailAzacanda kA vandana, zata abhinandana jo bhI likhA akATya, Apako calo lekhanI nirbhaya manameM sevA bhAva, bhAvanA meM basatA sarvodaya, tabhI dezahita kiyA Apane, satsAhitya samarpaNa, paNDita zrI kailAzacanda kA, vandana, zata abhinandana x jaina jAti kI sevAmeM, jIvana sampUrNa bitAyA jJAna dAna de kaI, paNDitoM kA nirmANa karAyA, isIliye paNDita samUha bhI karatA inakA vandana, paNDitazrI kailAzacanda kA vandana, zata abhinandana x jaba taka camaka rahe haiM nabhameM, sUraja cA~da sitAre, harI bharI dharatI ke jaba taka sAgara pA~va pasAre, taba taka camake kIrti ApakI, kahatA hai kavi kA mana, paNDita zrI kailAzacanda kA, vandana, zata abhinandana // 6 -

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santa sarasvatIputra bra0 jaganmohanalAla zAstrI, kuMDalapura paNDita kailAzacandrajIkA nAma Aja jaina samAjake bacce-baccekI jabAna para hai| sabhI unase paricita haiM, bhAratake kone-konemeM unhoMne dharmapracAra kiyA hai| saikar3oM pratiSThAoM, samAjoM, sosAiTiyoM, dharmapracAra saMsthAdhivezanoM va yUnivarsiTiyoM tathA seminAroMmeM unake bhASaNa hue| dazalAkSaNika mahAparva, mahAvIra jayantI, aSTAnhika mahAparva, RSabha jayantI Adi utsavoMpara bhI aneka sthAnoMmeM unake gambhIra ojasvI bhASaNa hue haiM / unake bhASaNakI lokapriyatAkA yahI pramANa hai ki unakI sabhAmeM loga zAMtipUrvaka maunase sunate haiM / ve anekoM mahanIya granthoMke anuvAdaka tathA anekoMkI bhamikAoMke lekhaka haiM / jaina sandezake sampAdaka Apa varSoM se haiM, anya digambara, zvetAmbara patrikAoMmeM unase vividha viSayoM para sAmayika udbodhaka lekhoMne bhI unakI pratiSThA meM bahata bar3A yogadAna kiyA hai| ve eka samAjazAstrI, samAjakI nAr3I pahicAnanevAle, nirbhIka lekhaka tathA vaktA haiN| vartamAna sAmAjika vivAdake bIca ve niSpakSa lekhanI dvArA yathArtha mArgakA darzana samAjako karAte haiM / vartamAnake vicArajanya saMgharSa meM unake lekha mArgadarzaka hote haiN| vistRta samudrakI vizAla jalarAzike andhakArameM prakAzastambhakI taraha ve dizA bA~dha dete haiM / unakA virodha karanevAle kucha vidvajjana bhI haiM, tathApi ve unake dvArA phailAye gaye apane mithyA apavAdoMkI cintA na kara mArgameM avicalita rahakara apanI Agama zraddhAkA va Agama jJAnakA paricaya sadA apanI lekhanI dvArA dete rahate haiN| unako isa niSpakSa lekhanIke kAraNa akAraNa hI kucha virodhI vidvAnoMne unapara sonagar3ha dvArA sahAyatA prApta karaneke mithyA AkSepa kiye, aura aisA kara unhoMne apanI nimna manovRttikA paricaya diyaa| merA chAtrakAlase hI paMDitajIse sahayoga tathA paricaya hai / ataH maiM jAnatA hU~ ki ve sonagar3hakI yathArtha bAtoMke samarthaka haiM tathA galata bAtoMke Alocaka bhI haiN| Aja taka sonagar3ha to kyA, samAjake kisI nagarase unhoMne bheMTa bhI nahIM lI, jo liyA vaha kAzI vidyAlaya ke liye hI liyA jo ki vidyAlayameM jamA hai / syAdvAda jaina mahAvidyAlayakI 50 varSa unhoMne sevA kI tathA sahasroM vidvAn taiyAra kie / prakArAntarase isa 50 varSake yugameM utpanna kAzIke zreSThatama vidvAna unakI sevAke phala hai| bhA0di0 janasaMgha mathurAkA jIvanakAla to unakI sevAse bharA hai| jaina saMdezakA samasta jIvana unakI divyadRSTise khar3A hai| varNI granthamAlAke ve Adise karmaTha sadasya haiM tathA usase prakAzita aneka granthoMke lekhaka va sampAdaka haiM / jayadhavalAke saphala TIkAkAra hai jo aneka bhAgoM taka calI hai| 'jaina dharma' unakI anupama kRti hai jo jaina-janetaroMko jainadharmakA parijJAna karAne meM sakSama hai|| - Aja 30-35 varSase inakI patnI mastiSkakI eka kharAbIse rugNa haiN| apane putrake pAsa rA~cI rahatI haiM / paNDitajI brahmacaryapUrvaka apanA jIvana sarasvatI mA~kI sevAmeM lagAye hue haiN| syAdvAda vidyAlayake chAtrAvAsameM hI ve apanA bhojana kharca niyamita cukAkara chAtroMke bhojanake bAda bacA huA bhojana karate haiM / bAjArakA kucha khAte nahIM / brahmacaryapUrvaka jIvana aura asvAdavata inake itane utkRSTa haiM ki inheM gRhavAsI santa kahA jA sakatA hai| apane isa nIrasa jIvanako inhoMne kabhI nIrasa nahIM mAnA, sarasa hI banAe rakkhA / sarasvatI sevAkA rasAsvAda hI inakA utkRSTa bhojana rahA hai| ve jJAna sarovara meM hI sadA ramaNa karate haiN|

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unake aise utkRSTa jIvanake prati merI AsthA hai| maiM unakA abhinandana karatA hai tathA unake dIrgha jIvanakI kAmanA karatA huuN| sahapAThI ke prati vidyAbhUSaNa ke0 bhujabalI zAstrI zrI zAstrIjI mere sahapAThI haiN| hama donoM morenAmeM sAtha-sAtha par3he the| siddhAntAcArya upAdhi bhI ArAmeM vihArake rAjyapAlake hastase eka sAtha milI thii| ApasameM hama logoM meM acchI mitratA bhI hai| zAstrIjIkI bahumUlya tIna kRtiyoMkA maiMne kannar3a bhASAmeM anuvAda bhI kiyaa| zAstrIjI aneka viSayoMke adhikArI vidvAn haiN| zAstrIjI aneka amUlya granthoMke lekhaka, anuvAdaka evaM sampAdaka haiN| khAsakara jaina samAja zAstrIjIko kabhI nahIM bhUla sktaa| ApakI sevA bahumUlya hai| merI hArdika zubhakAmanA hai ki zAstrIjI zatAyu hokara itopyadhika dharma, sAhitya aura samAjakI sevA kara apane janmako sArthaka evaM pavitra bnaaveN| bhaiyA kailAzacandra bhAI zrI harizcandra, jabalapura prathama vizvayuddhake varSa 1914 meM mere pitAjI zrI siM0 lakSmIcandrajIne mujhe syAdvAda mahAvidyAlaya bhadainI, vArANasImeM adhyayana hetu praviSTa kraayaa| usa samaya vidyAlayameM 77 vidyArthI the| vahA~ dharma, nyAya. sAhitya, vyAkaraNa tathA aMgrejIkA adhyApana hotA thA aura paNDita umarAvasiMhajI ( bAda meM va jJAnAnandajI) hamAre pradhAnAdhyApaka the| mere sAtha bhAI kailAzacandrajI, nahaTaura, paM0 rAjendra kumArajI, kAsagaMja tathA anya bAraha vidyArthI prathamAmeM par3hate the| mujhe paM0 subrahmaNyaM zAstrI, paM0 aMbAdatta zAstrI ( nyAya ), paM0 ghundarAja zAstrI ( sAhitya ) tathA paM0 umarAvasiMhajI (dharma ) par3hAte the| usa samaya bAbU sUmatilAlajI mantrI tathA pUjya gaNezaprasAdajI varNI adhiSThAtA the| ina sabhIkA mere Upara vizeSa sneha thaa| ve hama sabhI kA pitRvat pAlana karate the / hama sabhI sAthiyoMmeM bhAI kailAzacandrajIkI buddhi atyanta prakhara thii| yahI kAraNa hai ki ve 1919 meM prathamA parIkSAmeM prathamazreNImeM uttIrNa hae the| usa samaya mere sAtha par3hanevAloMmeM paM0 cainasukhadAsajI (jayapura), jIvandharajI nyAyatIrtha tathA mannAlAla rAMdhelIya, sAgara bhI the| -8 -

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1919 ke bAda maiM murainAke vidyAlayameM calA AyA lekina merA aura kailAzacandra jI kA bhrAtabhAva abataka bhI sahodara jaisA banA haA hai| Aja bhI, jaba kabhI ve bambaI, bhopAla yA dakSiNakI ora jAte haiM, to kucha samayake lie jabalapura avazya Thaharate haiM / usa samaya hama tattvajJAnakI carcA karate haiM / isa vaya-bojhila tanase Aja bhI ve apane adhyayana, lekhana evaM zodhakArya meM lage hue haiN| ve samAjase svayaM koI pArizramika grahaNa nahIM krte| yaha unakI jJAnake prati saccI niSThA, samAjake prati udAratApUrNa kartavyabhAvanAkA pratIka hai| apane jIvanakAlameM unhoMne aneka dharmagranthoMkA sampAdana, maulika granthoMkA lekhana evaM zodha kArya kiyA hai| unake lekhanakI vizeSatA yaha hai ki ve mUla granthakI maulikatA akSuNNa rakhate haiM / lekhanake sAtha Apane aneka saMsthAoMko janma diyA hai| inheM ve Aja bhI puSpita evaM pallavita kara rahe haiN| kailAzacandra jI kI vANImeM prakharatA tathA mAdharyakA mizraNa hai| unakI pANDitya zailI sahaja baudhaga ya hotI hai| unakA jJAna agAdha hai| jabalapura nagarImeM hI Aja 32 vidvAn unake ziSya haiM jo vibhinna kSetroMmeM apane sAtha ApakI yazogAthA bhI pradyotita kara rahe haiN| paM0 kailAzacandrajIkI AtmIyatA majhe sadaiva yAda AtI hai| yadyapi hamArA aura unakA kAryakSetra prArambhase hI pathaka-pRthaka rahA hai, phira bhI vaha Aja taka banI huI hai| eka bAra 1948 meM mujhe saMgrahaNI ho gayA aura maiM cikitsAhetu vArANasI gyaa| usa samaya Apane mujhe apane ghara para hI ThaharAyA aura pUrNa svastha hone taka Apake parivArane merI sabhI prakArase sevA kI / vaha Aja bhI smaraNameM AtI hai| aisI AtmIyatA Aja to durlabha hI hai / ____ jJAna gaMgAkA yaha bhagIratha cirAyu ho, yahI mero jinendradeva se prArthanA hai / bhUlI-bisarI yAdeM DaoN. jagadIzacandra jaina, bambaI "jagadIza candra jI", yaha AvAja sunakara maiMne ghUmakara dekhA, to zveta gAMdhI TopImeM dhotI-kurtA pahane paNDitajI baiThe hae dikhAI diye| maiMne kahA, 'paNDita jI Apa?' "hA~, ghara lauTa kara Ane para daravAje para lagA haA ApakA noTa dekhA, to pUchatA-pUchatA maiM kRSNacandra berI jI kI dukAna para paha~cA aura unhoMne apanI gAr3I meM mujhe yahA~ bheja diyA / " "Apako bar3A kaSTa huA, paNDita jI ?' "Apa merI anupasthitimeM mere ghara gaye aura ghara para mila na skaa| Apase binA mile raha jAtA, to Apako kaSTa hotaa| kaSTa to kisIko honA hI thaa|" maiMne apane gA~vake nivAsI apane bhatIje gaNabhaSaNa jaina se, jo uttara pUrvI relavemeM injIniyara haiM aura jinake ghara hama loga Thahare hae the, paNDita jI kA paricaya kraayaa| kAzI eksapresake chUTanekA samaya ho rahA thaa| hama loga gADImeM savAra hokara sTezanake liye cala diye / rAste meM merI patnIne paNDita jI kI laDakIke bAremeM pUchA jo bahata dina pahale bambaI AI thii| unhoMne kahA, "aba to bar3I ho gaI hai, usakI zAdI bhI ho gii|" usa samayakI eka ghaTanA mujhe yAda A gii| usa dinoM merI patnI kI asvasthatAke kAraNa hama logoMne bhojana banAneke liye eka gujarAtI rasoiyA~ rakkhA thaa| paNDita jI saparivAra hamAre ghara Thahare hue the| unakI choTI baccIko pIneke liye dUdha diyA gyaa| paNDita jI ne rasoiyese dUdhameM mIThA DAla deneko kahA /

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vaha hairAna huA ki use dUdhameM mIThA (gujarAtI meM mIThA yAnI namaka) DAlaneko kyoM kahA jA rahA hai| pahale to vaha cupa rahA, lekina Agraha kiye jAne para usane eka cammaca bharakara dUdhameM mIThA DAla diyA / baccIne dUdha pInese inkAra kara diyaa| dUdha na pInekI jida dekha kara usakI mA~ ko bahuta burA lagA / unhoMne apanI baccIko bahuta DarAyA dhamakAyA, lekina koI asara na huaa| mAmalA saMgIna hotA hI jA rahA thaa| hama loga bIca-bacAva karane cale / rasoiye se pUchA gayA / usane javAba diyA, "sAhaba, inhoMne dUdhameM mIThA DAlaneko kahA thA, so maiMne DAla diyA / " yaha ghaTanA sunakara paNDita jIke cehare para harSakI rekhA phUTa par3I aura AnatyakI eka haMsI cAroM ora bikharatI huI dikhAI do eka dUsarA prasaMga yAda A gayA / divAlIkA dina thA / paNDita jI tathA syAdvAda vidyAlayake vidyArthI bhadainIke chedIlAla maMdirameM upasthita the| bhagavAnkI pratimAkA abhiSeka sampanna honeke pazcAt pUjAkI sAmagrI pAlameM sajAyI jA cukI thI, pUjA par3hI jA rahI thii| isa bIca dekhA ki paNDita jIkA lar3akA supArzva vahA~se gAyaba hai / idhara-udhara khoja kI jAne lagI / dekhA, to ve eka kone meM baiThe ArAmase laDDUkA svAda le rahe haiN| "kahiye ise laDDukA sadupayoga kahA jAye yA durupayoga / " 1 isa prasaMga ko yAda kara hama loga khUba ha~se / X X X mere jeSTha bhrAtA kI icchA thI ki maiM saMskRta par3hakara samAjakI kucha sevA kruuN| unheM patA lagA ki morenAmeM paNDita gopAladAsa jI baraiyAkI koI pAThazAlA hai jahA~ vidyArthiyoMko niHzulka zikSA Adi dene kI vyavasthA hai / mujhe sAtha lekara ve morenA pahu~ce aura yadyapi vArSika parIkSAke dina najadIka the, phira bhI paNDita devakInandana jI zAstrIkI parama anukampAse mujhe praveza mila gayA / yahA~ kailAzacandra jIse merA dUrakA prathama paricaya huaa| ve bar3I kakSAke vidyArthI the aura maiM ThahA eka sAdhAraNa-sA vidyArthI jo abhI-abhI jaina siddhAnta pAThazAlA meM bharatI huA thA aisI hAlata meM apanI sImAoMko lAMghakara unake paricayameM AnekI kalpanA bhI maiM nahIM kara sakatA thA / yahA~ jo kailAzacandrajI aura jaganmohanalAlajIkA nikaTakA sambandha dekhane meM AyA, vaha anyatra durlabha hI hogA / aura vizeSatA yaha hai ki yaha sambandha donoMmeM abhI taka surakSita hai / donoM U~cI kakSAke pramukha vidyArthI the / ve nyAyAcArya paNDita mANikacandrajI se aSTasahasrI, siddhAMtAcArya paNDita vaMzIdharajIse tattvArthavArtika par3hate the / donoM pAThazAlAke jeSTha vidyArthiyoMke sAtha eka bar3e hAlameM sAtha sAtha rahate the| donoM eka sAtha jaMgalameM zauca jAte, sAtha snAna karate aura sAtha hI mandira meM darzanArtha jAte, zAmako eka sAtha Tahalane jAte aura gAMvase eka loTemeM dUdha lekara lauTate ina donoMkI mitratAse sacamuca meM prabhAvita huA jAna pdd'aa| sambhavataH kailAzacandra jIke prati mere ajJAta manameM isaliye bhI rAgabhAva rahA ho ki ve mere jaise pazcimI uttara pradezake agravAla vaMzameM janme the / / eka bAra maiM najIbAbAda (jilA bijanaura) meM apane mAmAke ghara garamiyoMkI chuTTiyAM bitA rahA thaa| eka dina mAmAke kisI mitrako dukAna para baiThA huA thA / itane meM dekhatA kyA hU~ ki kailAzacandra aura jaganmohanalAla ghor3e ke laoNMgameM baiThe hue usa dukAnake sAmane Akara ruke| maiM samajha gayA ki avazya hI kailAzacandra jIne apane mitrako janmasthAna nahaTaura AnekA nimaMtraNa diyA hogaa| lekina kyA Apa samajhate haiM ki tapAka se uThakara maiMne unakA svAgata kiyA, yA yaha kahanekI himmata kI ki dekhiye maiM bhI yahIMkA rahane vAlA hU~ nahIM, mujha jaisA eka choTA sA alpaza vidyArthI apane se bar3e vidyArthiyoMse bAtacIta karanekI himAkata kaise kara sakatA thA ? yadyapi kahanekI AvazyakatA nahIM ki yaha prazna Aja bhI mere manameM kama tUphAna paidA nahIM karatA - 10 -

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ki Akhira unake sAmane merA muha kyoM nahIM khulA ? bolanA nahIM thA, to kamase kama sAmane Akara abhivAdana to kiyA jA sakatA thA / rAjendrakumAra, mathurAdAsa, banavArIlAla Adi aura bhI aneka vidyArthI jainasiddhAMta pAThazAlA meM par3hate the / paravAra jAtike chAtroMkI saMkhyA adhika thI / dakSiNI vidyArthiyoM meM ke0 bhujavalI jIkA nAmollekha kiyA jA sakatA hai jinhoMne ArAmeM rahakara zodhakArya kiyA hai aura Ajakala mUDhavidrI meM riTAyarDa jIvana bitA rahe haiM / dakSiNavAsI zAkAhAla una dinoM pAThazAlAke suparinTenDenTa pada para kArya karate the| eka dina ve adhyayana kakSa meM kisI se bAtacIta kara rahe the ki itane meM maiM vahA~ pahu~ca gyaa| unhoMne merI bhartsanA karate hue cahA~se turanta cale jAnekA Adeza diyaa| maiMne jAnese iMkAra kara diyaa| basa, itanemeM ve apane kamaremeM se uThakara apanI paiMta lAye aura mujhe aise jorase lagAI ki mere sirameMse sUnakI dhArA baha niklii| aspatAlameM jAkara TA~ke lagavAne par3e / hastinApura ke jaina gurukulakI bhA~ti morenA kI jaina siddhAnta pAThazAlA kI sthiti bhI dinoMdina bigar3atI gaI / paNDita mANikacandrajI paNDita devakInandanajI aura Age calakara paNDita baMzIdharajI bhI saMsthA chor3akara cale gaye aura varaiyAjI dvArA atyanta laganake sAtha sthApita kI huI yaha saMsthA anAtha ho gaI / X X X aba kAzIkA syAdvAda vidyAlaya hI aisA bacA thA jahA~ niHzulka zikSA prApta kara ucca vidyAdhyayana kiyA jA sakatA thA / lekina kAzI mere gharase dUra jagaha thI / kAzIke bAremeM bahuta-sI bAteM suna rakkhI thIM, vahA~ke paNDe bahuta hairAna karate haiM, vahAMkI galiyA~ bahuta Ter3hI-mer3hI haiM ki eka bAra praveza karane para AdamIkA patA hI nahIM calatA ki kidhara gayA aura vahA~ jAdUgara rahate haiM o insAnako totA banAkara chor3a dete haiN| gA~vake rahanevAle 16-17 varSake eka abodha bAlakake manapara isa prakArakI bAtoMkA asara honA svAbhAvika thaa| phira sabase bar3I samasyA thI ki itane bar3e vidyAlaya meM binA siphArizake praveza kaise pAyA jAye ? aise maukoM para mere jeSTha bhrAtAne apanI Azubuddhi aura karmaThatAkA paricaya dekara hamezA mujhe Age bar3hAyA hai| sahAranapura ke lAlAoMse unakA paricaya thaa| mujhe lekara ve sahAranapura pahu~ce / patA lagA ki syAdvAda vidyAlaya ke adhiSThAtA bAbU sumatilAla jI una dinoM lAlA jambUprasAda jI kI koThImeM rahate the| jambU prasAdajI bar3e udAra manA dhArmika vicAroMke vyakti the jo yathAzakti kisIko apane daravAjese nirAza nahIM jAne dete the| bhAI sAhabane vinamrabhAvase mere praveza pAne kI samasyA unake samakSa prastuta kii| unhoMne phaurana ho bAbU sumatilAlajIko bulAkara unase mujhe eka patra svAhAda vidyAlayake supariTenDenTake nAma bhijavA diyA aura binA phArma Adi bhare merA praveza pakkA ho gayA / kAzI ananta sambhAvanAoM kA dvAra siddha huA / vidyAlayase saTakara bahanevAlI gaMgA bar3I preraNAdAyaka siddha huI / vidyAlaya ke eka jeThe vidyArthIko pAvabhara aMgUroMkI datriNA dekara maiMne use apanA guru banAyA aura gurujIne mujhe bahuta jaldI tairanA sikhA diyaa| garmI ke dinoMmeM par3IkI suIkI ora najara rahatI aura cArakI TanaTana hote hI apanA laMgoTa uThAkara gaMgA kinAre pahu~ca jAte / vidyArthiyoMke lie yahA~ kitane sadAvarata khule the jahA~ muphta meM bharapeTa bhojana kara vidyAbhyAsa karanekI suvidhA thI / eka dhotI aura zarIrake UparI hisseko Dha~kaneke lie eka banArasI aMgochA - yahI unakA paridhAna thA / vidyArthI dhArApravAha saMskRta meM bAtacIta karate aura avakAzake dinoMmeM durgAkuNDa Adi sthAnoMpara honevAle zAstrArtho meM jUjhate dikhAI par3ate / kahanekI AvazyakatA nahIM ki ina saba abhinava paristhitiyoMne mujhe paryAptarUpase abhibhUta kiyA / - 11 -

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nagarake saMskRta vidyAlayoMmeM syAdvAda vidyAlaya apanA eka sthAna rakhatA thA / yahA~ kAzIke suprasiddha aura naiyAyika paNDita aMbAdAsajI zAstrI, nyAya aura sAhityAcArya paNDita mukundajI zAstrI kAvya aura sAhityakA adhyApana karate the| paNDita hIrAlAlajI zAstrI aura bAdameM paNDita phUlacandajI zAstrI dharmAdhyApakake padapara pratiSThita the| kucha samaya bAda paNDita kailAzacandra jI zAstrIkI dharmAdhyApakake padapara niya kti haI / mere harSakA ThikAnA na thaa| jo vyakti morenAmeM mere sAtha ucca kakSAkA eka vidyArthI raha cukA hai aura jise maiM apane antarmanameM AdarzarUpa mAnakara calatA AyA thA, vaha merA dharmadIkSaka hogA, yaha vicAra kucha kama kautUhalajanaka na thaa| paNDita kailAzacandrajIse mujhe gommaTasAra, tattvArtharAjavAtika Adi granthoMke adhyayana karanekA saubhAgya prApta huaa| maiMne pAyA ki ve apane viSayake prakANDa paNDita haiM, adhyApana nirvAdhagatise Age bar3hatA jAtA hai / adhyApana bhI eka kalA hai / aura yaha niHsaMkoca kahA jA sakatA hai ki adhyApanakI kalAmeM ve zrotAko prabhAvita kiye binA nahIM chor3ate / adhyApaka honeke sAtha sahRdayatA bhI unameM kUTa-kUTa bharI hai| vastutaH sahRdaya vyakti hI eka saphala adhyApaka banane yogya hotA hai| dhIre-dhIre maiM saMskRta vidyAse aMgrejI vidyAkI ora unmakha hotA gyaa| maiTrika pAsa karake banArasa vizvavidyAlayameM pharsTa iyara sAiMsameM nAma likhA liyaa| dhIre-dhIre vahA~ke hosTalameM rahane lagA / yadyapi paNDita kailAzacandrajIkA samparka kama ho gayA thA, phira bhI unase prApta honevAlI preraNAmeM kamo na AI / jaba kabhI kAlejakI phIsa bharaneke lie athavA hosTalame bhojanakA kharcA cukAneke lie paisekI jarUrata hotI, to paNDitajI muTI bA~dhe khar3e dikhAI dete / socatA hU~ yadi isa udAramanA vyaktikI chatrachAyA mujhapara na hotI, to kyA maiM vizvavidyAlaya kI apanI par3hAI kara pAtA / X 1932 meM banArasa chor3aneke bAda paNDitajI kA samparka aura ghaTA, phira bhI bIca-bIcameM unake sneha aura mamatAke patra to milate hI rhe| kitane hI avasara aise Ate, jaba ve aMgrejI patrikAoMmeM prakAzita zodha sambandhI lekha mere pAsa bhejakara apane upayogake lie, unakA aMgrejImeM bhASAntara karAte / isa zramakA pArizramika bhijavAnemeM ve kabhI na cUkate / mere bambaI cale Ane para to patrAcAra bhI zithila par3a gyaa| bIca-bIca meM kabhI merA banArasa AnA hotA yA unakA bambaI AnA hotA, to darzana-sparzana ho jAtA / lekina kyA kabhI itanI bar3I bhUkha ekAdha grAsase zAnta ho sakatI thI ? pichale dinoM, jarmanIse lauTane para gayAmeM honevAlI eka jaina saMgoSThI meM paNDitajI bhI sammilita hue the aura maiM mI / varSoMke antarAlake bAda unase milakara bar3A harSa huaa| vahI sAdA livAsa, vahI cAla DhAla, bolacAla aura muskarAtA huA khilA cehraa| maiMne kahA, 'paNDitajI Apa to tIsa varSIya yuvaka jAna par3ate haiN| thor3A bhI parivartana ApameM mAlama nahIM hotaa| aisI kauna-sI sadAbahAra bUTIkA Apa sevana karate haiM, kucha hameM bhI to batAiye / ' yaha sunakara paNDitajIke mu~hase eka svAbhAvika ha~sI chUTa pdd'ii| jaba-jaba paNDita kailAzacandrajIse milanekA saubhAgya prApta huA hai, unake alaukika vyaktitvase maiM prabhAvita huA huuN| paNDita hokara bhI svAbhimAnakA jIvana unhoMne jiyA hai jisase kabhI dUsaroMkI dayA para jInekA avasara unhoMne nahIM Ane diyaa| 77 varSakI avasthAmeM padArpaNa karane para bhI ve eka sukumAra -12 -

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rAjakumAra jaise pratIta hote haiM / sakriyatA evaM utsAhase bharapUra / rA~cImeM hara prakArakI sukha-suvidhA honepara bhI ve apane suputrake sAtha isalie rahanA pasanda nahIM karate the ki gaMgAjalase pUta kAzI nagarIkI preraNAdAyaka sakriyatA vahA~ nahIM hai| isa yogI puruSane bhadainI ghATapara Asana jamAkara jo barasoM taka dhUnI ramAI hai, usase vilaga kaise huA jA sakatA hai ? . hamArA saubhAgya hai ki aisI nispRha AtmA hamAre bIca maujUda hai / hama unake zAntipUrNa dIrgha jIvana kI kAmanA karate haiM / unake caraNoMmeM vinamra zatazaH praNAma / gaveSaka paMDitajI ___ DaoN0 prabhAkara nArAyaNa kavaThekara, kulapati, ujjaina vi0 vi0 bhAratIya sAhitya aura saMskRtike kSetrameM aneka vidvAnoMne apane zodhapUrNa lekhoM tathA granthoMke dvArA mahatI sevA kii| unameM vArANasIke paNDita kailAzacandrajI zAstrIkA nAma ullekhanIya hai| prArI bhaka dinoM meM bhArata vidyAkI kisI bhI zAkhAmeM kArya karate samaya saMskRtike katipaya granthoMkA hI AdhAra diyA jAtA thA kintu bAdameM yaha paristhiti nahIM rhii| bhArata vidyAkA kSetra dinoMdina vyApaka hotA gyaa| eka ora jahA~ bauddha sAhityakA vizleSaNa hone lagA, vahIM dUsarI ora jaina Agama granthoM tathA vibhinna prakArake sAhitya para gaveSaNA hone lgii| isakA pariNAma yaha huA ki jaina sAhityakA bhI adhyayana vyApaka dRSTise vidvAnoM dvArA hone lgaa| merI mAnyatA hai ki jaina sAhityameM Aja bhI zodhakAryake lie pracara sAmagrI hai| sAhityakI vibhinna vidhAoMmeM jaina sAhityakAroMkA apanA yogadAna rahA hai| sAhityako ho lIlie, maiM samajhatA hU~ ki dhArmika kathAoMke sAtha-sAtha laukika kathAoMkA bhI upayoga jaina sAhityameM dikhAI detA hai / jaina sAhitya loka sAhityase jur3A huA rahA hai| loka sAhityakI mArmikatA jaina sAhityake antargata samAviSTa kathAoMmeM milatI hai| maiM samajhatA hU~ ki paNDita kailAzacandra zAstrI jaise vidvAnoMkA isa dizAmeM kiyA huA kArya mahattvapUrNa hai / maiM bhagavAn mahAvIrase prArthanA karatA hU~ ki vaha paNDitajIko dIrghAyu pradAna kreN| vyakti nahIM, saMsthA DaoN. prabhudayAla agnihotro, bhopAla paM0 kailAzacandra zAstrI vyakti nahI, saMsthA hai| ve prAcIna bhAratIya paramparAke kulaguru haiN| unhoMne do pIr3hiyoMkA pratyakSa nirmANa kiyA hai aura aneka bhAvI pIr3hiyoMke naitika evaM Atmika starako U~cA uThAneke liye vipula sAhityakI sRSTi kara niHsaMgabhAvase use samAjako sauMpa diyA hai| isa paddhatike prAcArya aba virala hote jA rahe haiN| aise bahazrata, bahuzaH tapaHpUta manISiyoMkA jitanA abhinandana hogA, samAja utanA hI Upara uThatA jAyagA / maiM paNDitajIke zatAdhika jIvanakI kAmanA karatA huuN|

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dharmaniSTha paNDitajI dalasukha mAlavaNiyA, ahamadAbAda paM0 kailAzacandrajIse merA paricaya dIrghakAlIna hai| isa lambe kAlameM merA Adara unake prati uttarottara bar3hatA hI gayA hai / maiM unake saujanyakA yahI lakSaNa mAnatA hU~ / matabheda hote hue bhI hamAre bIca kabhI manobheda nahIM huaa| sAdA jIvana, niyamita jIvana, kartavyaparAyaNa jIvana, jIvanakI ekarUpatA dekhanA ho, to paM0 kailAzacandrajIkA jIvana dekhanA cAhiye / jabase unakA paricaya huA hai, maiMne unameM yahI pAyA hai| ve lekhana aura pravacanameM sthira, gambhIra aura vyavasthita haiN| utAra-car3hAvake binA eka dhArAse tarkapUrNa lekhana aura pravacana unake hote haiN| yahI unakI vidvattAkI nizAnI hai| paNDitajIne jisa viSayako bhI liyA, usakI pUrI jAnakArI prApta karake ho usake viSayameM bolA yA likhA / Adhunika vidvAnoMmeM digambara mAnyatAko lekara likhanevAle kaI haiM, kintu jisa saumyabhAvanAse paNDitajIkI tarkapUrNa lekhanI calatI hai, vaha unakI hI apanI zailI hai| usakI nakala karanA anyake liye sambhava nahIM / aneka granthoMkA sampAdana-anuvAdana paNDitajIne kiyA hai| yaha tabhI sambhava haA hai jabaki unameM eka niSThA hai| jaba bhI unase milane jAyeM, taba ve kucha na kucha likhane meM hI vyasta dekhe gaye / syAdvAda mahAvidyAlaya aura paMDita kailAzacandrajI eka aura abhinna hI dekhe gaye / mAnoM ve mahAvidyAlayake liye hI jIte hoM / saMsthAke prati aisI kartavyaniSThA anyatra dubha hai| sAMsArika jIvana unakA sukhamaya isaliye banA ki unhoMne jaisI paristhiti haI, usameM jInA siikhaa| aisA jInA vahI jI sakatA hai jisameM dharmaniSThA aura kartavyaniSThA parAkASThAmeM ho / unakA saMsAra mahAvidyAlaya aura sAhitya sAdhanA hI hai| usI sAdhanAkA sAdhana gahasthI hai, aisA unake jIvanakA nirIkSaNa karanese nizcaya hotA hai / paMDitajIkA gharelU jIvana hai, yaha nahIM kahA jA sakatA aura yadi hai to syAdvAda vidyAlaya aura sAhityika sAdhanA yahI hai, aisA maiMne dIrghakAlake unake samparkase pAyA hai| varSoMse niyamita rUpase 'jaina sandeza' meM sampAdakIya unakA hotA hai| jaina saMdezake dvArA unhoMne apane vicAra digAbara samAjako diye haiN| paNDita hokara bhI sudhAraka-samAja aura dharmakI samasyAke viSayameM sulajhe hae vicAraka-ve haiM / samAja aura rASTra ke aneka prakArake praznoMke viSayameM dharmadRSTise kyA samAdhAna ho, isakI vivecanA paNDitajI jisa rUpameM karate haiM, vaisA anya paNDitake liye sarala nhiiN| ve sudhArapaMthI hokara bhI dharmavimukha nahIM, yaha unakI vizeSatA hai| prAyaH sudhAraka gine jAnevAle dharmavimukha ho jAte haiM, kintu paNDitajIne sudhAraka hokara bhI apane dharmako nahIM chor3A, yaha sthiti durlabha hai| jindagImeM vivAdake prasaMga aneka Aye haiM, kintu paNDitajIne apane saujanyakA atikrama kiyA ho, aisA maiMne nahIM jAnA / dhArmika aura dharmaparAyaNa vyaktikI aise vivAdake prasaMgameM hI parIkSa dekhA yaha jAtA hai ki aise avasaroM para prAyaH saujanyakA atikrama ho jAtA hai| paNDitajI aise atikramase bace haiM, yaha unakI vizeSatA hai aura yahI unheM mahAn banAtI hai / jIvanameM aise puruSoMke satsaMgakA lAbha durlabha hai| aura maiM apaneko dhanya mAnatA hU~ ki mujhe aise mahApuruSake samparkakA avasara milA / AzA karatA hU~ ki ve zatAyu hoM aura dharmakI sevA karate rheN|

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abhinandanIya paNDitajI agaracanda nAhaTA, bIkAnera digambara samAjameM kucha varSoM pahale muni bahuta hI kama the, paNDitoMke dvArA hI dharma pracAra adhika rUpameM hotA rahA hai| bhaTrArakoMne khaba kAma kiyaa| isI taraha paNDita vargane bhI jainadharma aura zAsanakI bahuta bar3I sevA kii| gata 350 varSoM meM unhoMne khUba sAhitya nirmANa kiyaa| jaba prAkRta aura saMskRtake jaina grantha sAdhAraNa janatAke liye samajhAnA bahuta kaThina ho gaye, to bahutase zrAvakoM aura paNDitoMne hindI TIkAyeM likhakara unheM sarva sulabha banA diyaa| idhara 60-70 varSoM meM pUjya gaNezaprasAdajI varNI aura paM0 gopAladAsajI Adike prayatnase gurukula va vidyAlaya khole gaye / inase saikar3oM vidvAna taiyAra ho gaye aura Aja bhI ho rahe haiN| syAdvAda vidyAlaya vArANasIse anekoM viziSTa vidvAna taiyAra he| unameM paM0 kailAzacandrajI zAstrI sarvAdhika ullekhanIya haiM kyoMki anekoM varSoM se ve vahIM rahakara zikSA aura sAhityakI viziSTa sevA kara rahe haiM / vidyAlayake liye unhoMne khUba kAma kiyaa| paM0 kailAzacandrajIko digambara sAhityakA bar3A vizAla va gahana adhyayana hai| unhoMne bahutase mahattvapUrNa granthoMkA sampAdana va anuvAda Adi kiyA hai aura jainadharma va sAhityake svatantra grantha bhI likhe haiM / isa tarahakA itanA kAma bahuta hI kama loga kara pAte haiM / saMkhyA aura guNavattA-donoM dRSTiyoMse unakI sAhitya-sevA bahuta hI sarAhanIya hai| maiMne paNDitajIko aneka bAra likhA ki Apa zvetAmbara sAhityakA adhyayana aura bhI bar3hAiye / phira niSpakSa dRSTise donoMkI mAnyatAoMmeM kahA~ aura kyA-kyA bheda hai, usakA samAdhAna kaise ho sakatA hai ? isa tarahakA tulanAtmaka va vicArAtmaka adhyayana prastuta kIjiye / yaha jainadharmakI bahuta bar3I sevA hogI kyoMki yagakI mAMga hai ki donoM sampradAyoMmeM sadabhAva aura ekatA bddh'e| vartamAna pIr3hI donoM sampradAyoMmeM jo apanI-apanI khIMcAtAnI hai, usameM nahIM par3anA cAhatI, use acchA bhI nahIM smjhtii| yadi hama bhedake kAraNoMke nivAraNa sambandhI Thosa kArya karake samAjake sAmane upasthita kara sadbhAva va samanvayakA mArga prazasta kareM aura apanI sAmpradAyika bhAvanAoMko miTAveM, donoM prakArake sAhityakA adhyayana bar3hAkara apanI va samAjakI vRddhi kareM, to yaha paNDitajIke samAna vidvAnoMkI naI pIDhI va bhAvI pIr3hIke liye sarvottama dena hogii| mUrdhanya vidvAn ___paM0 nAthUlAla zAstrI, adhyakSa vidvat pariSad, indaura, ma0 pra0 jaina samAja Aja apane mUrdhanya vidvAn siddhAntAcArya paM0 kailAzacandra zAstrI, vArANasIkI uccakoTikI vidvattA aura unakI nizchala sevAoMse gauravAnvita hai / paMDitajIne syAdvAda mahAvidyAlaya vArANasIke prAcArya evaM adhiSThAtA padase saikar3oM viziSTa vidvAnoMko taiyAra karaneke sAtha hI saMsthAke saMcAlanArtha usakI Arthika sthiti dUra karanekA mahattvapUrNa prayAsa kiyA hai| paMDitajIne aneka mahattvapUrNa maulika granthoMkI racanA aura aneka bar3e-bar3e mahattvapUrNa maulika granthoMkA anavAda va sampAdana kara jaina sAhityako samRddha banAyA hai| san 1944 meM akhila bhAratIya di0 jaina vidvata pariSada kI sthApanAmeM paNDitajIkA pramukha

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yogadAna rahA hai aura sonagar3ha (1947) evaM lalitapura (1959) adhivezanake Apa adhyakSa rahe haiN| aba Apa pariSadke saMrakSaka rahakara usakA mArgadarzana karate rahate haiN| ApakA Adarza jIvana vidvadvarga ke liye anukaraNIya evaM preraNAspada hai| 'jainasandeza' ke pradhAna sampAdaka hote hue Apa apanI lekhanIse nirbhaya hokara sAmAjika sthitikA citraNa karate haiN| isIliye jaina patroMmeM jaina sandezakA sthAna U~cA mAnA jAtA hai| jaina siddhAnta aura jainadarzanake Apa udbhaTa vidvAn haiN| Apa vartamAna aneka pramukha vidvAnoMke vidyAguru haiN| apanI prAcIna zramaNa saMskRtikI garimAko na bhalAte hae dhArmika tattvajJAnake pracAra-prasArakA jo kArya paNDitajI dvArA haA hai, vaha cirasmaraNIya rhegaa| AdaraNIya paMDitajIkA abhinandana kara samAja apanI kRtajJatA prakaTa karatA hai| yaha sammAnakI paramparA sarAhanIya hai| isa pAvana prasaMga para maiM paMDitajIkA hArdika abhinandana karate hue unakI dIrghAyuko kAmanA karatA huuN| nirlobha vRtti paM0 govindarAya jaina, jhUmarItilaiyA siddhAntAcArya zrImAn paM0 kailAzacandra jI zAstrI jaina samAjake jAne-mAne vidvAnoMmeMse eka advitIya hI haiN| Apa prakhara vaktA haiM / sulekhaka hai| Apane aneka pustakeM likhI haiN| anekoMkA sampAdana kiyA hai| jaina samAjakA aisA koI utsava nahIM, jahA~ ApakI upasthiti na ho| koI samAcAra patra nahIM jisameM Apake lekha na Ate hoN| kaI varSoM taka syAdvAda mahAvidyAlaya, vArANasIke pradhAnAcArya pada para rahakara usakA saphala saMcAlana kriyA hai / isa DhalatI umra meM bhI ApameM bAlakoM jaisI sphUrti evaM naujavAnoM sarIkhI tejasvitA evaM adamya utsAha hai| isa jJAna mUrtike darzana karaneko nirantara jI cAhatA hai| jhUmarItalaiyAmeM aneka bAra inheM AnekA suavasara milA hai / para nirlobha vRtti itanI ki bhAr3eke sivAya eka paisA bhI adhika grahaNa nahIM karate / maiM aise udbhaTa vidvAnkI zatAyu honekI kAmanA karatA huuN| ye hamAre bIcameM cirakAla taka rahakara hameM mArga darzana karAte rheN| paNDitakI vivazatA : eka kharI bAta DaoN0 kanchedIlAla jaina, upasaMpAdaka, jaina sandeza, AgarA eka bAra rAjasthAnake eka zaharameM zrI paM0 kailAzacandra jI zAstrIko bulAyA gayA aura unakI upasthitimeM kucha logoMne yojanA baddha DhaMgase vidvAnoMkI barAiyA~ batAte hae bhASaNa diye| usameM eka bhASaNakA bhAva yaha thA ki vidvAn loga jaba samAjase candA lene Ate haiM, taba candA lete samaya dAnavIra, udAra, zrImAn Adi jhUThI upAdhiyA~ banAkara candA mAMgakara le jAte haiM aura bAdameM dAtAroMko pUchate bhI nahIM / itanA hI nahIM, jina saMsthAoMke liye candA mAMgate haiM, una saMsthAoMke kAryoMko bar3hA-car3hAkara bakhAna karate haiM / isa prakAra paNDita loga prAyaH jhUTha bolate haiM / antameM paM0 kailAzacandra jIne pAMca minaTakA samaya bolaneke liye mAMgA, unheM do minaTakA samaya diyA gyaa| logoMne socA-ye paNDitoMke bacAvameM kyA boleMge / AdaraNIya paNDita jIne kahA ki koI

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paNDita saMsthA khar3I nahIM karatA hai / saMsthA khar3I karake padAdhikArI sabhI seTha loga, dhanI loga bana jAte haiN| aura apanA nAma banAye rakhaneke lie paNDitako pracAraka banAkara rakha lete haiM ki beTA, tU isa saMsthA ko candA lA kara calA tathA svayaM bhI kamA khA / paNDitako seThoMkI saMsthA calAnI par3atI hai, to kAma nikAlaneke liye gadheko bhI bApa bhI banAnA par3atA hai| itanA kahakara paNDita jI baiTha gye| logoMne phusaphusa karate hue kahA ki abhI paNDitAI jIvita hai / jaba taka paM0 kailAzacandra jI zAstrI jaise svataMtra vicAraka tathA binA lobha tathA bhayake sahI bAta kahane vAle haiM, tabhI taka paNDitAI jIvita hai, aisA mAnanA caahiye| aise preraka saMsmaraNake sAtha hI maiM paNDitajI ke prati apanA AdarabhAva vyakta karatA hU~ / jaina samAjake sumeru pro0 zrIcandra jaina, ujjaina, ( ma0pra0) paNDitajI nizcayataH AjakI yuvA pIr3hI ke lie Adarza haiM jinhoMne apanA sarvasva tyAgakara janajanakI sevAmeM 'nija' ko lagAyA / unhoMne na kabhI samAjase kucha cAhA aura na usase kisI bhI prakAra kI apekSAyeM kIM / pUjya paNDitajI isa tathyako bhalI-bhAMti samajhate haiM ki jo samAjakA kisI bhI rUpameM mukhApekSI hotA hai, vaha apamAnita, tiraskRta evaM avanata kiyA jAtA hai| vahI mAnava pratiSThita hokara apanA sira U~cA uThAtA hai aura nirbhIka hokara calatA hai jo svArthI samAja ko apane saMyamI, tyAgI tathA sAdhanAmayI jIvanase nirantara upakRta karatA rahatA hai| yaha samAja kI vikRti nahIM hai, apitu kAla doSa hai dhanapatiyoM kI lAlasAoM tathA kupravRttiyoMse paNDitajI acchI taraha paricita haiM / phalataH unakI jIvantatA ma kabhI anAdarase vikRta banI aura na kabhI avAnchita kriyA kalApoMsa udvelita huii| vivaza hokara bhI isa mAnava siMhane na saMkIrNatAko apanAyA aura na bAhya ADambarakI paripuSTi kii| ApakA cintana-manana bar3A talasparzI, vicArottejaka, nirbandha aura samujjvala hai / gaMgAkI dhArAkI bhA~ti ApakI satata pravAhamayI zailI jana-janake mAnasako moha letI hai / paNDitajI pragalbha vAgmI, nirbhIka vaktA, anAsakta yogI tathA saralatAkI pratimUrti haiN| Apake aneka granthoMse ApakI sthitaprajJatA, vizAla pANDitya aura gaMbhIra adhyayanazIlatA mukhara ho uThatI haiN| syAdvAda mahAvidyAlaya, kAzIke adhiSThAtAke rUpameM Apane apamAnanAko ullAsakI taraMga, avasAdake kSaNoMko AnandakI kiraNa, avarodhako sudhAra aura vipattiko utthAnakI sarasa saraNI sviikaaraa| isalie pUjya paNDitajIko santa kabIrakA yaha chanda priya lagatA hai jJAna- ravi razmiyoMse pratibhAsita pUjya paNDitajIkA vividha mAnavIya virAda jAgaraNa zAzvata adhyAtmavAdakA pratIka bane / 3 nindaka niyare rAkhie, AMgana kuTI chavAya / bina pAnI bina sAbune, nirmala kare subhAya // - - 17

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Adarza kIrtistambha bI0 mANikacandra nAhara, madrAsa paNDita kailAzacandrajIkA sAdhanAmaya, jJAnaniSTha aura bhogoMse virata saMyamI jIvana sampUrNa jaina taruNa pIr3hIke lie Adarza kIrti stambha hai| Apake mu~hako smitatA aura prasanna mukhamadrA aMtaraMgameM pravAhita AtmAnandake avirala srotakA sUcaka hai| paNDitajIke gurutva, lekhakatva aura netRtvase bhI bar3hakara unakA vaktatva hai / Apake pratyeka bhASaNameM agAdha saiddhAntika aura vyAvahArika jJAnakI sugandha rahatI hai| isa suavasara para Apa paNDitajIke nibaMdha saMkalita kara pustakAkAra kailAza nibandhAvalIke nAmase prakAzita karanekA prayAsa kiijiyegaa| vinamratA aura svAbhimAnake ojase maNDita paNDita jI DaoN. jayakizana prasAda khaNDelavAla, AgarA pUjya elAcArya muni zrI vidyAnandajIke mAdhyamase paNDitajIse merI pahalI bheMTa 1967 meM meraThameM mahAvIra jayaMtIke avasara para huI thii| mahAvIra jayantIke bAda pUjya munizrIjIne paNDitajIse paricaya kraayaa| unake suvaktA honekA paricaya to unake bhASaNase mila hI cukA thaa| saMskRta zikSAke kSetrameM paNDitajIne syAdvAda mahAvidyAlayake dvArA jo eka mAnadaNDa sthira kiyA thA, usase bhI maiM pahale hI paricita thA / gaMgAke pavitra taTa para sthApita yaha mahAvidyAlaya gaMgAke zaitya aura pAvanatvase vibhUSita thA aura paNDitajIkI jJAna garimAse yaha prathita yaza vAlA banA huA thaa| paNDitajIse pahalI bheMTa yahIM taka sImita na rhii| mujhe eka kAryavaza usI Trenase vArANasI jAnA thA, jisase ve vApisa lauTa rahe the / maiM unake prati zraddhA bhAvase abhibhUta thaa| pUjya gurudeva vidyAnanda munine unakI prazaMsA kI thI aura paNDitajIke sAnnidhyameM usakI sAkSAtatAkA anubhava ho rahA thaa| vArANasImeM unake darzana syAdvAdake prAcAryake rUpameM kiye / nirantara zaikSaNika kArya, adhyayana evaM lekhanameM vyasta rahate the| unake ziSya unakA vAtsalya prApta kara apaneko dhanya samajhate the| syAdvAda mahAvidyAlayakA zaikSaNika vAtAvaraNa zlAghanIya thA / jaina samAjameM paNDitajI apane jJAna-vijJAnake sAtha hI AcAra-vicArake liye bhI prasiddha rahe haiM / paNDitajIne vinamratAke sAtha hI svAbhimAnako kabhI nahIM jAne diyaa| unake cehare para jJAna evaM svAbhimAna kA teja dikhalAI par3atA hai| paNDitajIke prati merI sahaja zraddhA bar3ha clii| phira to kaI bAra dillImeM pUjya gurudeva munizrIjIke sAMnidhyameM kAryakrama hue jinameM paNDitajI mukhya atithi banakara Aye the| kaI bAra paNDitajIko vibhinna saMsthAoMke dvArA puraskRta karanekI carcA calI kintu sAdhu samAjake prati ananya zraddhA rakhane vAle paNDitajIne unake AzIrvAdako hI vizeSa mahattva diyaa| paNDitajIke sAtha punaH eka bAra gharelU vAtAvaraNameM dillImeM bheMTa huI / ve prAyaH suzrI viduSI jayamAlAjIke yahA~ Thaharate the, vahIM eka bAra maiM bhI AmaMtrita thA / paNDitajIke vAtsalyako prApta kara maiM abhibhUta ho utthaa| itane mahAn vidvAn aura sahaja svabhAva / unake samIpa jo bhI kSaNa bIte, unameM mujhe unakI AtmIyatAkI jhalaka milii| ve jJAnavRddha haiM, AcAra vRddha haiM, aneka uccapadoM para raha cuke haiM aura Aja bhI jJAnapITha jaisI saMsthAke parAmarzadAtA haiM aura syAvAda mahAvidyAlayakI mahAnatAkI' sthApanA to paNDitajIke mahAn vyaktitvase

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jar3I huI hai| avakAza prApta karaneke bAda bhI unakI karmaThatA, unakI svAdhyAyakI pravRtti meM tanika bhI nyUnatA nahIM dikhAI pdd'tii| ___ maiMne unheM dUrase bhI dekhA, samIpase bhii| dUrase unakI jJAnavRddhatAse prabhAvita huA, to samIpase unakI AtmIyatA, sahajatA evaM vAtyalyabhAvase snAta hokara apaneko dhanya samajhatA rahA huuN| zata zata vandana, koTi koTi abhinandana ___ bAbUlAla zAstrI 'phaNIza', Una (pAvAgira) isa bIsavIM sadIke mUrdhanya jaina vidvAnoMmeM parama zraddhaya paM0 kailAzacandra jI siddhAntAcAryakA nAma zreSThatama hai| bhAratakA samasta jaina samAja hI nahI, kintu sArA rASTra Apase bhalI bhAMti suparicita hai / isa udbhaTa vidvAnne bhAgIrathIke pAvana taTa para syAdvAda mahAvidyAlaya rUpI vaTavRkSako sampUrNa rUpase siMcita kiyA, use saMjoyA, agaNita phaloMse / Apane nirdhana-dhanika bAlakoMko samyagjJAnakI jyotise, dharmAmata pAna karAyA jo Aja bhI nakSatroMkI bhA~ti camakate hae samAja va rASTrakI sevA karate haiN| isaliye Apa sahasroM vidyArthiyoMke janaka tulya haiM / saphala lekhaka, prabala pravaktA, samAjoddhAraka, niSpahI, nirlobha mUka sevakake rUpameM Apane samAja va dezako gauravAnvita kiyaa| maiM paNDitajIko zata zata vandana evaM koTi koTi abhinandana karatA huuN| himigiri se pAvana gaMgA ne, avirala srota bahAyA / isI bhA~ti zrIkailAzacandra ne, jJAnAmRta pAna karAyA // jaba taka pAvana gaMgA jala hai, taba taka jIvana paao| jaba taka nabha meM ravi-zazi camake, apanA yaza cmkaao|| syAdvAda ziromaNi paM0 yatIndra kumAra zAstrI, lakhanAdauna, ma0pra0 calanA hI jIvana hai| cAhe vyakti ho, samAja ho, rASTra ho yA dharma ho| jo gativAna hai, vahI jIvita hai / yadi saphalatApUrvaka maMjila taya karanA hai, to vizvAsa, prema tathA vivekako sAtha lekara bar3hate calo / agara koI kaThinAiyA~ AyeM, to unase ha~sate huye juujho| jIvana sadaiva samatAbhAvI ho, to kucha kAma karo / niSkAma bhAvanAse kro| mAnava siddhike pahale prasiddhikI kAmanA karatA hai / yahI usakI bhUla hai| pratijJA jIvana vikAsakA anivArya aMga hai| kintu vaha tabhI taka hai jaba taka use pUrI taraha nibhAyA jaaye| tabhI gantavya para pahu~cA jA sakatA hai| jIvanakA vyavahAra AdAna-pradAna para calatA hai / pradAnake binA AdAna zoSaNa hai / AdAna kama, pradAna jyAdA, yahI jIvanakI mahAnatA hai| jIvana saMgItake do svara haiM-eka sakhta aura eka komala / jo inakA samayAnukUla prayoga jAnatA hai, vahI dharma yA samAjakI saccI sevA kara sakatA hai| ye udgAra pUjya mahApuruSoMke haiM jo unhoMne samaya para pragaTa kiye haiM tathA dRr3hatA pUrvaka apane jIvana meM utAre haiN| kisI bhI tarahake svArtha aura pralobhanase rahita kartavyakI preraNAse sevA kArya karanA hI paNDitajIke jIvanakA uddezya rahA hai| satyakI abhivyakti ho jAne para use nagAr3ekI - 19 -

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coTakI taraha unhoMne vyakta kiyA / satyake kahane meM saMkoca karanA mAnavatAke prati vizvAsaghAta karanA hai| aisA paNDitajIkA sadaiva vizvAsa rahA hai| ve sadaiva prasiddhi aura prazaMsAke dUra bhAgate rahe haiN| para vartamAnameM jaina samAjameM jo pragati aura gatividhiyAM cala rahI haiM, unameM paNDitajIkA sadaiva hI sahayoga prApta hotA rahA hai| asalameM, aise vyakti dharma aura samAjake kAryameM vizeSa sahayogI nahIM ho pAte, jinameM dUsaroMko apane pIche calAnekI zakti nahIM yA dUsaroMke pIche calanekI zakti na ho| paNDitajImeM donoM guNa pracura mAtrAmeM vikasita hue haiN| isaliye unake sahayogiyoMkI saMkhyA vizAla hai| prAyaH loga yuvAvasthA yA bur3hApekA samaya zarIrase mAnate haiN| para unakI yaha dhAraNA galata hai| nitya nava taraMgita rahanevAlA ullAsa bharA mana sadA hI yuvA rahatA hai| Aja bhI jaba paNDitajI maMcapara bolane khar3e hote haiM, to unameM pUrNa yuvocita utsAha pragaTa hotA hai aura ojapUrNa vANI sunakara bur3hApekI bAta bhUla jAte haiM / ApakI sampUrNa sAdhanA, zraddhA, jJAna aura AcaraNakA pavitra saMgama rahI hai| paMDitajI sadaiva kahate haiM-sampUrNa samAja eka naukApara savAra hai jahA~ sabake hita-ahita barAbara hai| yadi eka pAra hogA, to saba pAra hoMge / yadi eka DUbA, to saba DUba jAyeMge / isaliye hameM vyaktigata svArthoMse Upara uThakara sAmUhika svArthakI bAta socanI pdd'egii| para Aja to yaha paristhiti hai ki nAvake eka kone meM baiThA eka AdamI yaha cAhatA hai ki dUsarA DUba jAye, dUsarA yaha cAhatA hai ki pahalA DUba jAya / samUce samAjakA astitva eka hI zarIra jaisA hai| zarIrake kisI aMgameM roga honepara yA coTa laganepara kaSTakA anubhava pUre zarIrako hotA hai| paMDitajI jaina siddhAntake marmajJa AcArya haiM aura samacA jaina siddhAnta anekAntamaya hai| anekAntakA uddezya sampUrNa virodhoMkA parihAra karanA hai| para Ajake anekAntavAdI svayaM hI nizcaya aura vyavahAra, nimitta-upAdAnake pakSApakSamaya Agrahase ApasameM vivAda kara rAga-dveSa bar3hAkara svayaM hI vibhAjita ho rahe haiM / vivAdane itanA vikarAla rUpa dhAraNa kara liyA hai ki eka pakSavAle dUsaroMko jaina hI mAnaneko taiyAra nahIM haiM / aba to isa virodhane kSobhaka rUpa bhI dhAraNa kara liyA hai| yaha vicAra bhedabhAtra na rahakara mandira aura Agama granthoM taka jA pahuMcA hai| isa vivAdameM paMDitajIne eka samanvayakArI dRSTikoNa upasthita kiyA hai| isase AcArya paramparAke sAtha apane pUjya guru gaNezaprasAdajI varNIke vicAroMkA pUrA samarthana haA hai| apane bhASaNoMmeM tathA jaina saMdezake mAdhyamase samaya-samayapara unhoMne spaSTa vicAra pragaTa kiye hai tathA svayaM sonagar3ha jAkara vizAla jana-samUhake sAmane prakaTa kiyA ki jaina siddhAntakA rahasya samajhane meM jo bhUla ho rahI hai, use samajhA jAye / kevala zuddha, buddha, AtmAke varNana karanese sAMsArika AtmA zuddha-buddha nahIM ho sakatI / kaMcanako zuddha karaneke lie use tapAyA jAtA hai / jainadharmane kevala sAdhyake lakSyakA varNana nahIM kiyA, balki usake sAdhanoMpara bhI pUrA jora diyA hai| yadi sAdhanoMkI zuddhi na mAnI jAya, to una parigraha vastradhArI sAdhuoMko kyoM na samyak mAnA jAve / paMDitajIne kahA thA "jabataka saMyogI jovana hai, tabataka nimittako avazya svIkAra karanA pdd'egaa| nimittake binA kAryakAraNa bhAva bhI nahIM banegA aura kAryakAraNa bhAva nahIM mAnA jAvegA, to jainadharmakI vaijJAnikatA hI samApta ho jaayegii| sAta tattvoMkA vivecana pUrNa vaijJAnika hai aura yaha jainadharmakA prANa hai / una sAta tattvoMke siddhAntako vyavahAra samyakadarzana kahate haiM jo nizcaya samyakadarzanakA nimitta kAraNa hai| ise heya kaise kahA jA sakatA hai|" isI prakAra puNya-pApa sambandhI vivAdakA bhI paMDitajIne ucita samAdhAna kiyA thaa| caritradhArI jaina digambara sAdhu samyaka caritrake Azrayabhata nimitta kAraNa haiN| yadi isa nimittako hama sarvathA akiMcitkara mAnakara baiTha jAte haiM, to use phira kucha karanekI jarUrata bhI na hogii| upAdAna -20 -

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Ir apanI yogyatAse saba kucha kara baitthegaa| isa niyativAdI dRSTikoNase puruSArtha gauNa bana jaayegaa| ataH anekAntakA lakSya rakhakara pakSakA Agraha chor3anA par3egA, cAhe nizcayakA ho, cAhe vyavahArakA ho / jahA~ pakSakA Agraha hai, vahIM vivAda hai| paMDitajIne kabhI pakSakA Agraha nahIM kiyaa| yahI kAraNa hai ki jaba vyavahAra pakSavAloMne sonagar3hase prakAzita zAstroMkA apamAna kiyA, to paMDitajIne duHkhita hRdayase joradAra apIla nikAlI ki sonagar3hase prakAzita sAhitya hama sabake lie pUjya hai| usakA apamAna karanA apane pairapara kulhAr3I mAraneke samAna mUrkhatApUrNa hai| jise na par3hanA ho, na par3e, lekina bahiSkAra karanA anucita hai| yuvA AcArya mani zrI vidyAsAgarajI mahArAjake darzana kara paMDitajIne jo zraddhA-bhaktike udagAra pragaTa kiye, ve anukaraNIya hai| "jinhoMne aisI kalpanA banA rakhI hai ki pUrva kAlakI taraha Ajakala digambara sAdhucaryAkA paripAlana dravya aura bhAvarUpeNa sambhava nahIM hai, ve zrI vidyAsAgarajIke sAMnidhyameM rahakara unakA pavitra ratnatraya ArAdhanAkA Adarza dekheN| maiMne pUrNa zraddhA-bhaktise AhAra dekara mahAn puNya lAbha liyA hai| ve 28 mUla guNoMkA pAlana karate haiM / ve sacce digambara jaina sAdhu haiN|" ye udgAra una kI Adarza sAdhuniSThAke pratIka hai| paMDitajImeM spaSTavAditA aura satya niSThA kaTa-kuTakara bharI hai| ve sacce guNAnurAgI vidvAn haiN| unhoMne apane satya vicAroMko kabhI DhahAyA nhiiN| apane guruke dvArA jainadharma aura samAjakI bhalAIke lie syAdvAda mahAvidyAlayarUpI jisa vaTavRkSakA banArasameM bIjAropaNa kiyA gayA thA, usako unhoMne tanmayatAse sicita kara puSTa kiyA aura usase hajAroM vidvAnarUpI phala samAjako arpita kiye| ve eka mahAna garuke Adarza ziSya hai| paMDitajIne apane gurukI samAdhimaraNake samaya taka khUba vaiyAvRtti kii| unake viyogake samaya unhoMne jo duHkhI hokara udagAra pragaTa kiye the ki varNIjI jaisA mahAn santa, nirvikAra mahAtmA, vidyArasika Adarza tyAgI honA bahuta kaThina hai| Aja samAjameM jo kucha bhI dhArmika vAtAvaraNa dekhane meM rahA hai evaM vidvAnoMkA samUha najara AtA hai, yaha saba vIjIkI kRpAkA phala hai| Aja hama saba anAtha ho gaye haiN| phira bhI, ve sAhasapUrvaka apane garukA anukaraNa karate hae vidvada varga, samAja tathA sAhitya nirmANako dizAmeM mArgadarzana evaM yogadAna kara rahe haiM. yaha hamAre liye saubhAgyakI bAta hai| jIvanta srota ___ vIrendra kumAra jaina, bambaI paNDita kailAzacandrajI to vartamAnameM jina zAsanake eka jIvanta srota, parAkoTike manISI aura jIvanameM paMcamahAvratadhArI muniyoMmeM bhI bar3e mahApuruSa haiM / paNDitajIse milanekA saubhAgya hI na huA merA, ataH saMsmaraNakA khajAnA mere pAsa kahA~ ? unake prati merI zubhakAmanA / Adara bhAva bAlacandra zAstrI, haidarAbAda paNDitajI samAjake mAne hue vidvAn hai / unake dvArA kitanI hI saMsthAeM upakRta huI haiM / aise labdhapratiSTha vidvAnake liye mere AdarabhAva /

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pratibhAzAlI nirbhIka vidvAn prakAza hitaiSI, zAstrI, dillI AdaraNIya zrI paM0 kailAzacandrajI siddhAntazAstrI jainasamAjake mUrdhanya vidvAnoMmeM agragaNya haiM / Apa cAroM anuyogoMke adhikArI pratibhAzAlI vidvAn haiM / ApakI yaha vizeSatA hai ki Apa jaina vidvAnoMmeM bar3e hI nirbhIka evaM spaSTavAdI lekhaka va pravaktA haiM / Apa bar3I-bar3I zaktiyoMke samakSa bhI yathArtha bAta kahane meM kabhI nahIM hicakate haiN| zithilAcArakA virodha karanepara Apako bar3I-bar3I ugra zaktiyoMkA kopabhAjana bananA par3A hai| Apako aneka tarahase apamAnita karanekA bhI prayatna kiyA gayA kintu Apa kabhI bhI asatya aura zithilAcArake samakSa jhuke nhiiN| Apa himAlayakI taraha aDiga rhe| Apa zithilAcArakA virodha pITha pIche nahIM, kintu sanmukha khar3e hokara karate haiM / jainasandezameM ApakA saMpAdakIya bar3A mahattvapUrNa aura spaSTavAditAse bharA huA hotA hai| ApakI ziSyamaNDalImeM bar3e-bar3e uccakoTike vidvAna haiM, jo Apake garutvakI garimAkA pradarzana karate haiM / jainasAhityakI sevAke lie to ApakA jIvana hI samarpita hai / sAhitya tapasviyoMkI gaNanAmeM bhI ApakA agrima sthAna hai| itanA saba hote hue bhI Apa nirIhavRttike vidvAn haiN| Apane samAjase kabhI bhI koI apekSA nahIM rakhI / aise vidvAnakA abhinandana karake saMyojakoMne svayaMko gauravAnvita kiyA hai| unakA abhinandana to sUryako dIpaka dikhAnA hai| vidvattAkI vibhUti lakSmIcandra 'saroja' ema0e0, jAvarA, (ma0pra0) paNDitapravara kailAzacandrajI siddhAntazAstrI, merI dRSTimeM usa gulAbake prasUna sadRza haiM jo kaSTarUpI kaNTakoMmeM palakara bhI deza aura samAjake hitameM gauravakI gandha detA hai| aba ve tape tapAye gulAba hai, unake kAryoM aura kRtiyoMkI mahakase Aja bhI deza aura samAjakA prAMgaNa suzobhita, surakSita tathA suvAsita ho rahA hai| paNDitajIne cAra-pAMca dazaka varSoM taka, jisa syAdvAda vidyAlayameM prAcArya padapara kArya kiyA, jaina vidyAkI vicAradhArA bar3hAI, usake janma aura jIvanadAtA prAtaHsmaraNIya gaNezaprasAda varNIke amogha vyaktitva aura kRtitvase ve bhalA kaise aprabhAvita rahate ? jisa zAstrArtha saMghake pramukha patra 'jaina saMdeza ke sampAdanake mAdhyamase unhoMne do-tIna dazaka varSoM taka dharma, samAja tathA sAhityakI sevA kI, usa saMghakI gatividhiyoMse ve anabhijJa achUte rahate, yaha to asambhava hI thaa| jisa vidvatpariSadke ve ekase adhika bAra adhyakSa rahe aura jisane sonagar3ha adhivezanase kAnajI svAmIkI vicAradhArAko bhI Age bar3hAyA, paMDitajI samayasArakI daSTi lie nizcayamUlaka dRSTikoNase vaMcita rahate, aisA ho hI nahIM sakatA thaa| __paMDitajo jJAnake dhanI haiM, vidvattAkI vibhUti haiM, unhoMne aneka kRtiyoMko janma aura jIvana diyaa| 'jainadharma para to unheM yuvAvasthAmeM hI puraskAra mila cukA thA / paMDitajIne apane ziSyoMko apanese bhI Age bar3hate dekhanA caahaa| mahAvIra jayantIpara zrI mahAvIrajIkI sabhAme paMDita aura DAkTara nemicandra jyotiSAcAryakI prazaMsA karate hue bhI prastuta paMktiyoMke lekhakane unheM dekhA thaa| eka vAkyameM, unhoMne himAlayasadRza gaMgAyamunA jaisI vidvAna-saritAoMko pravAhita karaneke lie apanA jJAna vAri sauMpa diyA hai| paMDitajIkI vyavahAra aura vAtsalya mUlaka aneka bAteM haiN| paMDitajIkA dainika jIvana Adarza aura yathArthakA adbhuta samizraNa -22

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hai, ThIka vaise hI jaise ve abhI bhI gaNezaprasAda varNI aura kAnajI svAmIkI upasthiti AtmasAt kara rahe haiM / vAstavikatAkI svIkRti dene meM paMDitajI sarvadA agrasara rahe haiM / ve paMDitakI apekSA jJAnI adhika haiN| ghisI-piTI lokapara AMkha mIMcakara calanA unake svabhAva ke viruddha hai| paMDijIne jaise jJAnako dizA grahaNa kI, vaise hI ve caritrakI dizA bhI grahaNa kareMge, to deza aura samAjadvArA tRtIyavarNI ke rUpameM pratiSThita aura pUjya bhI ho skeNge| 1 atIta se Ajataka merI AMkheM yaha dekhaneke liye atIva utsuka rahI haiM ki kisI vyaktitvameM jJAna aura caritrakA kAMcana aura maNi sadRza saMyoga ho, to maiM use apanI zraddhA nidhi samarpita kara praNAma kara lU~ aura usase jIvanadAyI preraNA grahaNakara ahobhAgya smjheN| paMDitajI bahuvijJa prazasta aura praNamya haiN| ve saphalatA ke aura bhI samIpa phuNce| unake prati merI yahI sadbhAvanA aura zubhakAmanA hai / merI najara meM pratApacandra jaina, AgarA prathama darzana - AgarA diga0 jaina voTiMga hAusakA maidAna aura mosama sardIkA vArSika utsavakA dUsarA dina thaa| gaisake haMDoM aura bijalIse jagamagAtA paNDAla strI-puruSoMse khacAkhaca bharA thaa| usa dina bar3I utsukatAse kisIkI pratIkSA kI jA rahI thii| logoM meM zAmase hI joroMkI carcA thI ki Aja banArasase koI paNDitajI A rahe haiM, jo bar3e UMce vidvAn haiN| sunate haiM ki jaba ve bolate haiM, to zrotA mugdha ho jAte haiM / Aja rAta unakA vyAkhyAna hogA / rAtrike sAr3he sAta baje hoMge ki maMca se sva0 seTha maTarUmala bainAr3A khar3e ho gaye aura bole ki paM0 kailAzacandrajI zAstrI padhAra rahe haiN| ve paNDAlameM praveza kara cuke haiN| sunate hI sabakI nigAha praveza dvAraka ora rtha - kurtA-dhotI aura vesTakoTa pahane, zira para gola phailTa kaipa aura A~khoM para cazmA lagAye eka saumyapUrti maMcakI ora calI A rahI thii| vahA~ pahu~cate hI unheM AdarapUrvaka baiThAyA gyaa| ve hAtha jor3e hue baiTha gaye aura logoMmeM jo phusaphusAhaTa hone lagI thI, vaha zAnta ho gayI varSa to yAda nahIM, para bAta cauthe dazaka kI hai| paNDAla meM usa samaya saMpake upadezaka bhaiyAlAlajIkA bhajana cala rahA thaa| usake samApta honepara sva0 zrI mahendrajIne paNDitajIkA svAgata karate huye sabako unakA paricaya karAyA ki Apa syAdvAda mahAvidyAlaya kAzIke pradhAnAcArya aura diga0 jaina saMgha, mathurAse bhI sambaddha haiN| jainadharmake prakANDa vidvAn aura eka prakhara prabhAvazAlI banatA hai| phira unhoMne paNDitajIse sabako apanI jJAna gaMgA snAna karAneke lie prArthanA kii| vANIke dhanI - paNDitajI mahAvIrake jayakAroMke bIca khar3e hue| jaise hI unhoMne bolanA zuru kiyA, paNDAla meM pina DrApa sAileMsa chA gii| ve lagabhaga eka ghaNTA bole aura jana samUha unheM bar3I zAnti aura zradvAse sunatA rhaa| eka hI raphtAra aura nape-tule zabda, zailI viziSTa aura bhASA sarala subodha zabda mAnoM svayaM khila rahe hoM / cehare para koI tanAva nahIM / bIca-bIca meM zrotA jayakAra bolate rahe / vyAkhyAna samApta honepara bar3I dera taka karatala dhvanike sAtha jayakAre hote rahe / paNDitajI aura unakA vyAkhyAna kAphI dinoM 23 -

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taka nagarake jaina samAjameM carcAkA viSaya bane rhe| maiM bhI unake prazaMsakoMmeM eka ho gyaa| isake bAda to ilAhAbAda, jayapura, aura anya sthAnoMmeM unake aneka bAra darzana karanekA mujhe saubhAgya milaa| samparkakA mAdhyama jaina sandeza-san 1962 meM riTAyara hokara maiM AgarA A gayA aura sAmAjika kAryomeM aura lekha likhanekI merI pravRttiyA~ phirase zurU ho gii| jaina sandezase apane purAne rizteko phirase jor3anekI icchA huI, to purAnI bAtoMko yAda dilAte hue maiMne eka dina paNDitajIko patra likha ddaalaa| ve usake pradhAna sampAdaka the aura aba bhI haiN| jaina sandezakA dvAra unhoMne mere lie khola diyA / mere lekha usameM chapane lage aura vaha mere pAsa Ane bhI lgaa| ise maiMne apanA saubhAgya mAnA / mere lekha kabhI-kabhI lambe ho jAte aura kabhI kArbana kApI unake pAsa bheja detaa| eka-do bAra mere lekha nahIM chape, to maiMne paNDitajIko likhA / unakA uttara AyA ki eka to Apake lekha lambe hote haiM, dUsare vahI lekha Apa aura jagaha bhI chapane bheja dete haiN| unhoMne salAha dI ki maiM lekhoMko lambA na kiyA karU~ / unakI yaha salAha mujhe mArgadarzakake rUpameM thI aura usI rUpameM maiMne use liyA bhI / saMkSipta karake bhejane para ve lekha Age chapa gaye, parantu usI lekhako aura jagaha bhI prakAzanArtha bhejanese maiM bAja nahIM AyA kyoMki DAkakI gar3abar3Ise lekha idhara-udhara bhI ho jAte haiN| kaI varSa pUrva eka varSAntake sampAdakIyameM lekhakoMke nAma dete hae unhoMne mere nAmakA bhI ullekha kiyA thA / 21 mArca 1968 ke sampAdakIyameM mere nivedana para yahA~ kI jaina zikSA saMsthAoMke saMgaThanakI yojanApara bhI sampAdakIya likhanekI kRpA kI thii| coTIke lekhaka aura sampAdaka-isa prakAra paNDitajIke nikaTa AnekA aura unase kucha sIkhanekA jaina sandeza eka mAdhyama bana gyaa| ve coTIke jaina lekhakoM aura sampAdakoMmeM gine jAte haiN| jisa tarahakI viziSTa zailI unake bolane kI hai, vaisI hI likhane kI bhI hai / paNDitajIke sampAdakIya aura anya lekha bar3e hI gambhIra aura vidvattApUrNa hote haiN| ve jo kucha bhI likhate haiM, sadbhAvanAse nirbhIka hokara likhate haiN| bAta kharI kahate haiM bagaira lAga-lapeTake parantu majI bhASAmeM aura ziSTa zailI meM / kucha loga unheM apamAnajanaka bhASAmeM burA-bhalA kahane meM nahIM cUkate / parantu ve apanA santulana nahIM khote haiM aura unakA uttara dete haiM para ziSTa rUpa se / ve jo bhI likhate haiM, sapramANa aura tarkasaMgata, anubhava aura ana bhatike AdhAra para / unakA dhyeya rahatA hai, 'koI burA kahe yA acchA, lakSmI Ave yA jaave| to bhI nyAyamArgase merA kabhI na paga Digane pAve / ' paNDitoMke Arthika saMkaTa aura anAdarako lekara unake hRdaya meM jo darda hai, vaha kisIse chipA nahIM hai| samAjakI vighaTanakArI pravRttiyoMse ve barAbara jUjhate rahate haiM aura siddhAntakI rakSAmeM jokhima taka uThAne meM nahIM hicakate / agraNI sAhitya sevI patrakAritAke sAtha-sAtha paNDitajI sAhitya sRjanameM bhI agraNI rahe haiN| Apane anekoM uccakoTikI pustakoM, TIkAoM aura granthoMkI racanA kI hai parantu ApakI pustaka 'jaina dharma' sarvAdhika lokapriya rahI hai| jainadharmakA buniyAdI jJAna karAnevAlI yaha pustaka anupama hai jo ajainoMmeM bhI lokapriya hai / santa vinovAke satata prayatnase taiyAra kiye gaye granthameM 'samaNa suttaM' meM jo jaina gItAke nAmase vikhyAta hai, ApakI bhUmikA mUlyavAna rhii| usakA hindI gadyAnuvAda karanekA zreya Apako hI hai / jaina sAhityakA itihAsa bhI ApakI bejor3a kRti hai| Adarza guru-zikSAke kSetrameM bhI ApakI sevAyeM mahAn haiM / kAzIkA syAdvAda mahAvidyAlaya, Apake jIvanakA abhinna aMga bana gayA hai / apane jIvanakA amUlya bahabhAga khapAkara Apane usakI jo sevA kI hai, vaha amiTa hai / Apake binA mahAvidyAlaya kI aura mahAvidyAlayake binA ApakI carcA adhUrI hai| dezakA

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zAyada hI koI bhAga aisA ho, jahA~ Apake ziSya nahIM mileN| aba Apa kucha varSoMse vahA~ adhiSThAtA hai| bhAratavarSIya di0 jaina saMghako ve varSoM sIMcate aura pallavita karate rhe| ve eka Adarza guru bhI haiM / __ adbhuta pArakhI-paMDitajI pArakhI bhI adbhuta haiM / varSoM pUrva Apane navadIkSita yuvA muni 108 zrI vidyAsAgarajI mahArAjake caritra pAlanakA kizanagar3ha (rAja.) meM unake darzana kara jo mata vyakta kiyA thA, vaha Age calakara zatapratizata sahI siddha huaa| tabhI likhe Apake sampAdakIyane mujhe usa sAdhaka santake darzana karane ke lie becaina kara diyA thaa| kyA isa yugameM aise sAdhakakA honA sambhava hai jo tInoM ratnoMkA dhArI ho| aba taka idhara jitane sAdhu mere dekhane-sunane meM Aye, unameMse adhikAMza yA to paryApta Agama jJAnI nahIM haiM yA bhIr3a-bhAr3a athavA pratibandhoMse ghire rahanevAle digambaratvake atirikta suvidhA aura zoharatake aak.kssii| kisI kisIkA to vyAkhyAna sabhAke alAvA sAdhAraNa zrAvakake lie darzana bhI durlabha / eka dina aisA bhI AyA ki AgaremeM usa mahAn sAdhakake darzana kara maiM dhanya huaa| paMDitajIne jaisA likhA thA, vaisA hI maiMne usa sAdhu ziromaNiko paayaa| svAdhyAyarata, nispRhI aura AtmalIna rhnevaale| paNDitajIkA vyaktitva-jayapurameM 1970 meM sampanna jaina sAhitya saMsadake adhivezanameM paMDitajIkA pAMDitya aura gArabhIrya chAye rahate the| vahA~ aneka sthAnoMse pratiSThita praur3ha aura yuvA jaina vidvAn Aye the| kisI bhI viSaya para bahasa to bahata hotI thI, para nirNaya tabhI hotA thA jaba paMDitajIke vicAra sunaneko milate the| unheM kisI bhI tarahakA Agraha nahIM hotA thA, jo bAta bhI karate, sahaja bhAvase kahate, sabakI bAteM aura tarka dhyAnase sUnakara, hamAre cintana para cintana kara / vahA~ eka bAta mahattvakI avazya sAmane aayii| rAjasthAna vizvavidyAlayake darzana-vibhAgakI goSThImeM DaoN0 kamalacanda sogAnIne spaSTa kara diyA thA ki jabataka hama Adhunika pAzcAtya-darzanakA bhI adhyayana nahIM kara lete aura use dhyAnameM rakhate hue apane darzana para cintana nahIM karate, tabataka AjakI vaicArika duniyA~ meM hamAre jJAna va samAdhAnameM kahIM na kahIM adhUrApana raha jAtA hai / merA khyAla hai ki pAzcAtya vidvAnoMkA jo dArzanika cintana hai, usakA AdhAra to bhAratIya aura zramaNa darzana hI hai| hamAre darzanazAstroMko lekara hI jarmanI, rUsa, briTena aura iTalI Adi dezoM meM bahuta kAma huA hai aura ho rahA hai| hamAre dezameM Akara aura rahakara bhI unhoMne bahuta kucha khojabIna kI hai aura hama unake RNI haiM / Apa dekhate nahIM ki harmanayAkobI jaise vidvAnoMko uddharita karate hama nahIM aghAte / jUna san 1978 meM jaba maiM ujjaina gayA, to DaoN0 harIndrabhUSaNajIne mujhe batAyA thA ki jisa bArahaveM aMga dRSTivAdako hama lupta mAnate rahe haiM, usapara jarmana vidvAn DaoN0 luDaviga AlsaDorphane 'hvATa veyara dI kANTeMTsa Apha dRSTivAda' nAmase tIna khaNDa likhakara prakAzita bhI karA diye haiN| kaisI vicitra bAta hai ki mUla AdhAra to hamArA aura unakA eka hI hai, parantu antara yaha hai ki hamArA adhyayana aura cintana to paramparAse jo calA A rahA hai, usIko lekara hai jaba ki pAzcAtya vidvAnoMne Adhunika vicArakSetra meM vaijJAnika aura maulika dRSTise svatantra rUpase zodhapUrNa adhyayana aura cintana kiyA hai| ataH hame apanI cintanapaddhati para bhI cintana karanekI AvazyakatA hai| yadyapi hamArI paNDitajIse bahuta samayase pratyakSa bheMTa nahIM ho pAI hai, phira bhI unake prati mere mana va mastiSkameM agAdha zraddhA aura AdarabhAva banA huA hai aura maiM unake svastha va sukhI dIrghajIvanakI hRdayase kAmanA karatA huuN| - 25 -

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prabhAvaka lekhanIke dhanI rAjakumAra zAstrI, navAI (ToMka) sammAnanIya siddhAntamahodadhi prakANDa paMDita, nirbhIka prakharavaktA, niHsvArtha pramakha samAja sevI, karmaTha kAryakartA, prabhAvaka lekhanIke dhanI zrI paM0 kailAzacandrajI zAstrI-banArasakA abhinandana kiyA jAnA samAja seviyoMkI sarAhanIya sUjha-bUjha aura kRtajJatAkA paricAyaka hai| unakA sammAna samAja aura vidvAnoMkA sammAna hai| unameM dharmake prati pragAr3ha zraddhA hai| dharma svarUpako samajhAnekI apUrva kSamatA hai| samAjotthAnakI utkaTa lagana hai / DhoMga aura vyarthake vAdavivAdoM tathA samAja vighaTana karaneke kriyAkalApoMse unheM marmAntaka pIr3A pahu~catI hai| yadi isI prakArase thor3ese bhI vidvAn samAjameM aura ho jAveM, to merA vizvAsa hai ki samAjameM vyApta dhIMgAdhIgI, kurItiyA~ aura vighaTanakI kriyAyeM sadAke liye samApta ho sakatI haiN| maiM aise vidvadvarake liye sadaiva natamastaka hokara apanI zubhakAmanAyeM arpita karatA huuN| lokapriya vidvAna evaM prabhAvazAlI vaktA __ DaoN0 kastUracanda kAsalIvAla, jayapura vArANasI vidvAnoMkI nagarI hai aura isI nagarIke vidvAna haiM paM0 kailAzacandra jI zAstrI / vartamAna vidvat vargameM sarvAdhika lokapriya vidvAn haiN| pUrA jaina samAja unake nAma evaM unakI vidvattAse paricita hai / merA unase kaba paricaya huA, yaha to majhe yAda nahIM hai, lekina gata 30 varSoMse maiM kisI na kisI rUpameM unase patrAcArake mAdhyamase samparka meM haiN| unake pravacana sune hai / kitane hI goSThiyoM va utsavoMmeM unake sAtha rahanekA avasara prApta huA hai aura jabase vidvat pariSadko kArya samitikA maiM sadasya banA hai, tabase to aura bhI unake samparkameM rahA huuN| __ zAstrIjIke prati sabhI vidvAnoMkI apAra zraddhA evaM kRtajJatAke bhAva haiN| vAstavameM syAdvAda mahAvidyAlayameM prAcAryake pada para rahakara Apane vidvAnoM, sarasvatI-patoM tathA lekhakoMkI jo paMkti khar3I kI hai, usapara Aja sArA samAja garva kara sakatA hai| lekina paNDita jI vidvAnoMko taiyAra karanevAle adhyApaka yA guru hI nahIM haiM, kintu prAcIna siddhAnta granthoMke uddhAraka haiM, sampAdaka haiM tathA lekhaka haiN| unakI akelI jainadharma pustaka hI unakI kIrtiko amara karaneke liye paryApta hai| lekina Apane jayadhavalA jaise mahAn granthake sampAdana meM sahayoga diyA tathA jainanyAya jaisI sundara pustakako likhanekA yaza prApta kiyaa| ApakI bIsoM pustakeM prakAzita hokara deza-videzameM jaina dharmako ujAgara kara rahI haiN| paNDitajI jaise acche lekhaka evaM sampAdaka haiM, usI taraha acche vaktA bhI hai| jaba Apa bolane lagate hai, tathA siddhAntoMke rahasyako samajhAte haiM, to zrotAgaNa harSavibhora ho uThate hai| yahI kAraNa hai ki paNDitajIko adhikAMza samaya vArANasIse bAhara rahanA par3atA hai| Apake jIvanameM pUrI sAdagI hai| pradarzana evaM dikhAvese Apa kosoM dUra rahate haiM / vArANasImeM Apa eka choTese kamaremeM baiThe-baiThe sAre samAjako dizA nirdezanakA kArya karate haiM / kamaremeM eka TUTI-sI khaTiyA tathA 2-4 purAnI siyA~ mileNgii| Apake jIvanakI sAdagIko dekhakara koI nahIM kaha sakatA ki sAmane baiThA huA vyakti vartamAnameM jaina-samAjameM sarvopari khyAti prApta vidvAna hai| Apa dina-rAta lekhana kriyAmeM lage rahate haiM tathA prAcIna siddhAnta granthoMkA sampAdana karate rahate haiN| -26 -

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ApakI bolImeM AkarSaNa hai / bahuta dUrase hI Apa samajha jAveMge ki kauna bola rahA hai / abhI Apa madanagaMja, kizanagar3ha paMca kalyANaka mahotsavameM Aye the| usa samaya vidvata pariSadakI kAryakAriNIkA adhi bhI thaa| Apane jisa DhaMgase adhivezanakA saMcAlana kiyA tathA paMcakalyANaka mahotsava meM vidvAnoMkA netRtva kiyA, vaha ullekhanIya hai / madanagaMjake pazcAt Apa zrutapaMcamIke avasarapara jayapura padhAre aura yahA~ sabhAmeM siddhAnta evaM adhyAtma granthoMke bhedako samajhAyA / usase jayapura jainasamAja ApakI vidvattAse atyadhika prabhAvita huaa| Apa deza evaM samAjake gaurava haiN| Apa zatAyu hokara jainasAhitya evaM samAjakA dizA nirdezana karata raheM, yahI hamArI hArdika abhilASA hai / jinavANIke ensAiklopIDiyA DA. mahendrasAgara pracaMDiyA, DI.liT, alIgar3ha, (u0 pra0) bAta AjakalakI nahIM, karIba pandraha varSa purAnI hai / kAzIpura (nainItAla) meM tridivasIya mahotsava thaa| bAharase Agata vidvAnoM aura manISiyoMmeM rAjanetA zrImAna bAbU ratanalAlajI jaina, madhyapradezake rAjanetA zrIzyAmalAlajI pAMDavI, paNDitapravara zrImAn kailAzacandrajI jaina zAstrI, DaoN0 kundanalAla jaina, saMgItajJa zrI tArAcandra jI premI tathA guNI gandharva zrImANikajI padhAre the| alIgar3hase ahiMsA sammelanake lie mujhe bhI AmaMtrita kiyA gayA thaa| Ayojanake prANa the-bAbU ugrasenajI jaina / paNDitajIke sAtha eka ha' maMcapara bolanekA kadAcit yaha merA pahalA hI prasaMga thA / jaba Agata vidvAn bola liye, usake bAda premIjIkA gIta gAna huaa| mA0 ugrasenajI dvArA merA paricaya diyA gayA aura NamokAra maMtrake uparAnta merA vaktavya baiThakara haa| eka ghaNTe bolaneke bAda merI pIThako thapathapAyA gayA aura mere vaktavyakI anuzaMsA kI gii| mAlUma hai merI pITha thapathapAnevAlA kauna thA ? ve the AdaraNIya paNDitapravara kailAzacandrajI shaastrii| itanA nahIM, unhoMne svasa-pAdita mathurAke jainasandezameM mere vyAkhyAnakI khUba prazaMsA kara DAlI / mujhe lagA ki mAno paNDitajI dvArA mere liye yaha pramANapatra hai| aba to mujhe samAja dvArA khUba bulAyA jAne lgaa| sAyaMkAlIna bhojanake uparAnta mujhase paNDitajIne vArtAlApa bhI kiyA aura mujhe lagA ki darzana, sAhitya aura saMskRtike viSayameM spaSTa dRSTikoNa samAjameM vastutaH virala hI hai| tabhIse mere manameM paNDitajIke prati zraddhA-bhAvanA uga aaii| mahAvIra jayantIke avasarapara dUsarI bAra bijanaurameM mujhe paNDitajIke sAtha bolanekA suavasara milA thaa| kAlija prAMgaNa meM Ayojita vizAla sabhAko sambodhita karaneke uparAnta jaba paNDitajIse vArtA huI, to mujhe khUba smaraNa hai ki unhoMne kahA thA ki Apa rajanIzakI bhA~ti khUba bolate haiN| merA AzIrvAda hai / Apa jaise navayuvakoM dvArA aba jainadharmako prabhAvanA hogii| yaha mere liye paNDitajIkA dUsarA svastiparaka pramANapatra thaa| ina bheToMmeM mujhe jo lagA, usase spaSTa hai ki jo sthAna hindI sAhityameM AcArya pravara zrI mahAvIraprasAda dvivedIkA hai, vahI sthAna jaina-samAja meM paNDita pravarakA hai| paNDitajI jJAnake pakke pArakhI aura siddhAntake sudRr3ha sumeru haiM / dizA darzana tathA preraNA praNAlI koI unase sIkhe / akhila vizva jaina mizanake Adya saMcAlaka bAbU kAmatAprasAdajI jainake saujanyase mujhe paNDitajI kRta aneka granthoMke pArAyaNakA suavasara prApta huA hai / lekhanameM paNDitajIkA dRSTikoNa spaSTa aura sarvathA maulika parilakSita hotA hai| ve samayAnusAra dharma aura siddhAntake pratipAdanameM AsthA rakhate haiN| udAratA

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vAdI siddhAntAcArya paNDitajIke sammukha Akara sAre virodha prAyaH anurodhameM badala jAte haiN| ve vastutaH anekAnta darzanakI saphala prayogazAlA haiN| syAdvAda mahAvidyAlayake prAcArya padase jahA~ paNDitajIne aneka granthoMkA praNayana kiyA hai, vahA~ nirganthavAdI vidvAnoMko bhI banAyA-sikhAyA hai| vartamAna vidvAnoMkI nAmAvalI yadi banAI jAve, to Adhese adhika vidvAn paNDitajIke ziSya ho mileNge| ve sacamuca jinavANI vyAkhyAtAoMke vizvavidyAlaya haiM / paNDitajI dvArA zAstra pravacana tathA svatantra vyAkhyAnoMko yadi Tepa kiyA jAtA, jo jainadharmakI eka sAhityika sampatti hamAre pAsa hotI jo aneka dazAbdiyoM taka hamArA mArga prazasta karatI rhtii| paNDitajI nizcita hI jinavANIke ensAiklopIDiyA haiM / jinavANIke vicAra-koSa paNDitajI zatavarSI hokara hamArA mArgadarzana karate raheM, yahI hamArI kAmanA hai / isa zAbdika AdarabhAvake sAtha jinavANIke mallinAtha zrI paNDitajIko mere aneka hArdika praNAma / karmaTha samAjasevI viSNu sanAvadyA, sumanAkara, Una, ma0pra0 vAstavameM zrI zAstrIjIne apane jIvanake 50 varSa jaina jagatkI sevAmeM vyatIta kiye haiN| aise karmaTha samAjasevIkA sammAna karanA jaina-samAjakA parama kartavya hai| zrI zAstrIjIkI dIrghAyuke lie maiM bhagavAn zrI mahAvIrajIse prArthanA karatA hU~ / zAstrIjI zatAyu hoM mUlacanda, kizanadAsa kApaDiyA, sUrata hama to do varSa kama 100 varSa ke ho rahe haiM, hamArA zarIra atyanta zithila hai| indriyoMne eka prakArase javAba de diyA hai / isaliye likhanA par3hanA bhI nahIM bntaa| hama paM0 kailAzacandra jI zAstrI ko apanI zubhakAmanAyeM preSita karate haiN| ve zatAyuSka evaM sukhI jIvanake bhoktA hoN| ve AjIvana isI prakAra dharma va samAja kI sevA karate rheN| bhagavAn mahAvIra ApakA kalyANa kreN| santa kailAzacandrajI premacanda jaina, ahiMsA mandira, dillI pUjya paNDita jI kA janma 1903 meM bhagavAn puSpadantake jJAna kalyANakake dina nahaTaura, uttarapradeza meM huA thA / Apa sva0 paM0 rAjendrakumAra jI nyAyatIrthake sahapAThI the| unhoMne unake sAtha meM AryasamAja se aneka zAstrArthoM meM sahayoga kiyA / ApakA nAma bar3I zraddhA aura kRtajJatAse liyA jAtA hai / Apane aneka prAcIna zAstroM ko Adhunika bhASAmeM saMpAdita kiyA aura jainadharma pustaka to ApakI sarvottama kRti hai jisake liye Apako puraskAra bhI milaa| jaina siddhAntake aneka uccakoTike grantha Apake dvArA sampAdita ( di0 jaina zAstrArtha saMgha mathurA, varNI granthamAlA vArANasI, bhAratIya jJAnapITha naI dillI va anya jagahoM se ) hokara prakAzita hue hai| -28

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Apake preraNAspada bhASaNa evaM ApakI dhArmika racanAyeM eka amUlya dharohara haiM jo AnevAlI pIr3hiyoM ko AgamajJAnameM sadaiva udabodhita karatI rheNgii| Ajake samayameM jabaki pAMDitya arjana karane kI ora se logoM kI ruci kama hotI jA rahI hai, Apake aneka vidvAna DAkTareTa karake samAja ko dizA de hamAre to Apase ambAle se hI pArivArika sambandha haiN| jaba kabhI Apa dehalI Ate haiM, binA hameM AzIrvAda diye nahIM jAte / jisase eka bAra samparka banA lete haiM, jIvana bhara nirvAha karate haiM / ApakA sAdhanAmaya, jJAnaniSTha jIvana eka saMtake jIvanase kama nahIM hai| inhIM zabdoMke sAtha maiM yahI bhAvanA bhAtA haiM ki unakA varadahasta hama logoMke sira para cirakAla taka banA rhe| / AdarAJjali mahatAbasiMha jaina, pAnadarIbA, dillI paM0 kelAzacandrajI zAstrIse merA sarvaprathama paricaya 1944 meM huA thA jaba mujhe dillI kI jaina samAjake jaina mitra maNDalakA pradhAnamaMtrI niyakta kiyA gayA thaa| usa samaya sAmAjika logoMmeM cunAva kI prathA nahIM thI balki samAjake kucha pramukha loga kisI acche vyaktiko Agrahase kisI padapara niyukta karate the| maiMne bhagavAna mahAvIra jayantI para paMDitajIko AmaMtrita kiyA thaa| unake pravacanoM tathA upadezoMse yaha daDha vizvAsa haA ki asaliyata meM hI paNDitajI sarasvatI ( mAtA kA nAma tathA jinavANI ) ke putra haiN| inhoMne sArI umra jinavANI kI sevAmeM bitAyI hai aura Aja 77 varSakI avasthAmeM bhI ve usakI sevA meM vyasta haiN| syAdvAda mahAvidyAlaya kA itanA bhArI kArya karate hue bhI Apane aneka grantha likhe evaM sampAdita ApakI kevala eka pastaka jainadharma hI ApakA nAma amara karaneko paryApta hai| isapara Apa puraskArake vijetA haiN| Apa prakRtise sAdA, saumya aura sarala svabhAvake haiM, buddhike kuzAgra haiM aura kuzala vaktA haiM / dharmakI dhArA Apa jaise suhRd sAdhu vidvAnoMke kAraNa hI avicchinna rUpase bahatI hai| ApakI vaktRtva zailI ati sarala aura AkarSaka hai| janatA maMtramagdha hokara Apako sunatI hai| Apake kaI ziSya U~ce padoMpara kArya kara rahe haiN| Apako aneka sthAnoMse bahata-sI padaviyoM se sammAnita kiyA gayA hai| jinendra devase prArthanA hai ki Apa cirajIvI hokara samAja aura dharmakI sevAmeM jIvanaparyanta tatpara rheN| kiye / ApakI ke zAradA kA niDara sapUta nIraja jaina, ema0 e0, satanA zAstrAbhyAsI bana jAnA eka prayatnasAdhya kArya hai| usa ajita jJAnakA prasAda nirapekSabhAvase dUsaroM ko bA~Tane vAlA praNamya hai| jina-zAsanakI prabhAvanAke liye usa jJAnakA upayoga karane vAlA danIya hai| siddhAntAcArya zrImAna paMDita kailAzacandrajI zAstrIkA sahaja sAdagI bharA vyaktitva ina tInoM hI mahimAoMse maNDita haiN| unake abhinandana ke avasara para apane zraddhA puSpa samarpita karake hama svataH apane Apa ko gauravAnvita anubhava karate haiM /

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1 paMDitajI ke vyaktitva aura kRtitvake sambandhameM apane-apane DhaMgase bahuta kucha likhA jA sakatA likhA jA cukA hai aura likhA jA rahA hai| maiM unake prati apanI AdarapUrNa bhAvanAoMko thor3I-sI paMktiyoMmeM bA~dhane kA prayatna karU~gA / 1 paMDitajIse merA paricaya to pUjya bAbA gaNezaprasAdajI vargIke caraNoMmeM, sAgarameM lagabhaga tIsa varSa pUrva huA thaa| usake bAda vidvat pariSadke nimitta se tathA pUjya vargIjIkI jayanto ke nimittase aura sAmAjika utsava anuSThAnoMke nimitta se prativarSa ekAdhika bAra unakA darzana aura samparka prApta hotA AyA hai | satanAmeM unakI sevA karane kA avasara bhI kaI bAra prApta huA hai, do bAra to paryUSaNa parva meM unhoMne satanA padhArane kI kRpA ko unakI arhatukI kRpAkA prasAda udAratApUrvaka samAjame choTe-bar3oM sabhIko milatA hai / isase adhika mujhe unakA sneha bhI prApta huA hai / ghaNToM dinoM aura kabhI-kabhI saptAhoM maiMne bar3I nikaTatA se unake vyaktitva kA adhyayana kiyA hai| maiM isa bAta ko atizayokti nahIM kintu yathArthake rUpameM svIkArane yogya mAnatA hU~ -- ki jaisA bahumukhI vyaktitva paMDita kailAzacandrajIke rUpameM vikasita huA hai| baisA bahuta kama logoMkA ho pAtA hai| jitane anUThe sAdhanA-siddha AyAma paMDitajIke vyaktitva meM rUpAyita hue haiM, utane bahuta kama logoMke vyaktitvameM ho pAte haiM / maiMne unameM samaya-samaya para vidyArthIkA lagana aura niSThA kA darzana kiyA hai, vidvAnkI gaharAiyA~ dekhI haiM, sAdhakakA manana aura cintana parilakSita kiyA hai, prAcArya kA anuzAsana aura dRr3hatA dekhI hai tathA eka phakkar3a-manamaujI vyaktikI nizcintatA pAI haiM / pratikUla paristhitiyoM meM bhI apane Apako sahI dizAmeM sthira rakhate hue, apane abhiprAyakI sAdhanA karanekI kalA yadi sIkhanA ho, to use bar3e-bar3e granthoMmeM DhU~r3hane ke bajAya paMDita kailAzacandrajIke jIvanase sIkha lenA adhika AsAna hai| phakkar3apana kI sImAoMko chUtI huI unakI isI nispRhatAne unheM samasta digambara samAjakI kaI pIr3hiyoMke lie vandanIya banA diyA hai / IsarImeM pUjya varNIjIkI samAdhike samaya prathama bAra, adhika dinoMke lie mujhe unakA sAMnidhya prApta huaa| jIvanake prati unakI nispRhatAkA, apane prati unakI jAgarUkatAkA aura kSudratAoMke prati unakI upekSA bhAvakA mujhe pahalA darzana vahIM prApta huaa| unake vyaktitvakI agama gaharAIne mujhe usI dina unakA prazaMsaka banA liyaa| dUsarI bAra maiMne una dinoM unakI jaTila manaHsthitikA adhyayana kiyA jaba jaina-sandezameM unake lekhanako lekara una para sonagar3ha ke prati pakSapAtakA Aropa, samAja meM eka viziSTa varga dvArA lagAyA jA rahA thA, sonagar3ha se svArtha sAdhana karanekA managar3anta aura bebuniyAda Aropa pracArita karake unake caritra hananakA prayAsa kiyA jA rahA thaa| maiMne pAyA ki aise kSudra AropoMkA pratikAra karane meM paMDitajIne kabhI eka kSaNa bhI naSTa nahIM kiyaa| usakI AvazyakatA bhI nahIM smjhii| bar3Ise bar3I durabhisandhi kabhI unakI niSkarSa nirbhIkatAko Andolita nahIM kara pAI aura bar3ese bar3e pralobhana bhI unakI lekhanI yA vANI se kabhI anyathA pratipAdana karAne meM, yA gola-mola bAta karAne meM samartha nahIM hue / vastu svarUpake cintanameM unakA mastika sadaiva atyanta sulajhA huA rahA aura unhoMne hamezA do TUka lahaje meM tattvakA yathArtha vizleSaNa spaSTa zabdoM meM pratipAdita kiyaa| sonagar3ha paramparAmeM kAnajI svAmI aura unake parikarake pAsa adhyayana, cintana aura sAdhanAkA jo tatva jisa sImA taka unheM ucita lagA, unhoMne kisIkI paravAha na karate hue niDara hokara usakI prazaMsA kI jo AcaraNa unheM anupayukta lage 'popaDama' / aura 'ekAntapakSa' jaise kaThora zabdoMmeM unakI AlocanA karanemeM bhI paMDitajI kabhI sahame nahIM / jaina - sandeza ke unake kaI sampAdakIya lekha par3hane meM to dasa minaTa lagate haiM parantu mahInoMke cintanakI sAmagrI pAThakoMko de jAte haiM / 'elAcArya padavI' ' athavA 'pIchI kamaNDalu' 'unake aise hI lekha haiM / - 30

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sonagar3ha meM paMcakalyANakake avasarapara vidvat sammelanako AyojanA kI gaI thI / AyojanakA svarUpa aura abhiprAya aghoSita thA / adhyakSatA karaneke lie paMDita phUlacandrajI siddhAntazAstrI upasthita the / udghATana zrImAn jaganmohanalAlajIko karanA thA aura pramukha vaktA paMDita kailAzacandrajI the / melemeM sonagar3ha vicAradhArA ke samarthaka to vipula saMkhyA meM the hI, aise logoMkI bhI vahA~ paryApta saMkhyA thI jo isa vicAradhArAko parIkSaNIya aura vicAraNIya mAnate hue usapara praznacinha lagAte the / sonagar3ha parikarake ina do vidvAnoMko bolanekA avasara denemeM kyA hetu hai, kyA rahasya hai, yaha vahA~ carcAkA viSaya banA huA thA / isa sammelana meM ye donoM vidvAn anekAnta vicAradhArAkA kaisA prarUpaNa kareMge, yaha sunane ke lie hajAroM loga utkaNThApUrvaka pratIkSA kara rahe the / udghATana bhASaNa meM paMDita jaganmohanalAlajIne 'paraspara sApekSatA' aura 'nimitta kI tatkAlika upAdeyatA' kA jo sundara pratipAdana kiyA use likhanekA yahA~ prasaMga nahIM hai / paMDita kailAzacandrajIne 'paramAgama maMdira' ke prastutIkaraNa kI sarAhanA karate hue bar3e joradAra zabdoM meM do bAteM khiiN| pahalI yaha dyapi eka vastu dUsarIpara koI prabhAva nahIM DAlatI hai phira bhI kucha to bAta hai ki yaha paccIsa hajAra kA zrotA samudAya kAnajI svAmIke nimittase aura paramAgama maMdirake nimitta se apane upAdAnako prabhAvita karane ke lie Aja yahA~ upasthita huA hai / paMDitajIne dUsarI bAta yaha kahI ki AcArya kundakundane akele samayasArakI racanA nahIM kI, unhoMne aura bhI aneka grantha race haiM / kundakundake darzana ko samajhane ke lie hameM unakI sampUrNa racanAoMko sAmane rakhakara vicAra karanA par3egA / jina-vANIkA bhaNDAra bahuta bar3A hai / usakI prarUpaNA karanevAle vItarAgI AcAryo kI paramparA bhI bahuta bar3I hai / kundakunda akele nahIM haiM / dharasenAcArya, bhUtabalI, puSpadanta aura samantabhadra bhI haiM / umAsvAmI, pUjyapAda, akalaMkadeva aura zrutasAgara bhI haiM / yativRSabha, nemicandra, amRtacandra, jinasena aura jayasena bhI haiM / hameM ina sabakI kathana paddhatiko dRSTi meM rakhakara hI mArgakA nirNaya karanA par3egA / akele kundakundake lie hama, AcAryoMkI dIrgha paramparAkA balidAna nahIM kara sakate / paNDitajIkA yaha bhASaNa tAliyoMkI lambI gar3agar3AhaTa meM muktakaNThase sarAhA gyaa| vAstava meM yaha bhASaNa sunane yogya to thA hI, dekhane yogya bhI thA / jisa samaya ve "AcAryoMkI paramparAke balidAna" kI bAta kaha rahe the, usa samaya unake zabdoMkI dRr3hatA aura unake manakA Aveza sacamuca darzanIya ho uThA thA / unhoMne tIna minaTameM jo kucha kaha diyA, usane unake tIsa varSakI sAdhanA parase saMzayakA koharA haTAkara unake anekAnta prerita cintanako nimiSa bhara meM ujAgara kara diyA / prAyaH sunane meM AtA hai ki paNDitajI to muni-virodhI haiN| ve to sAdhuoMko namaskAra bhI nahIM karate / parantu merA anubhava bilakula dUsarA hai / paNDitajI AcArya saMhitAke marmajJa aura parIkSA pradhAnI, AsthAvAn vyakti haiM / andhabhakti yA mUDhabhakti avazya unake bhItara nahIM hai / ve paMca parameSThIkI vandanA karate samaya lokake sarva sAdhuoMko jisa AsthAse tribAra namana karate haiM usI AsthAse una sAdhuoMke lie unakA sAkSAt namaskAra hamezA nivedita hai jo sAdhu, AcAra saMhitAke anusAra 'jJAna-dhyAna aura tapa' meM lage hue haiM / maiMne unheM svargIya AcArya zivasAgara mahArAjake saMghameM vinayapUrvaka parAmarza karate hue dekhA hai | AcArya zrI vidyAsAgara mahArAjake caraNoMmeM to ve ekAdhika bAra pahu~ce haiM / unhoMne atyanta bhaktipUrvaka mahArAja se na kevala carcAyeM kI haiM varan unheM AhAra bhI diyA hai / pUjya samantabhadra mahArAjake pAsa bhI paMDitajI gaye haiM / isa prakAra ve jinavANI aura jinadevake bhakta to haiM hI / vItarAgI guruke prati bhI unake manameM apAra zraddhA aura bhakti haiM / - 31 -

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'vidvAna' vidyAke dhanIkA nAma nahIM hai| isa zabdase jo sAmAnya citra hamAre mastiSkameM banatA hai vaha jJAna, manana, sAdhanA aura nispa hatAse saMvArA huA eka sarasa citra hotA hai| paNDita kailAzacandrajIke vyaktitvameM usa citrake ve sAre raMga apane pUre samanvaya aura pUrI asmitAke sAtha parilakSita hote haiM / unakA lekhana bahu-AyAmI hai| siddhAntake gUr3hatama rahasyoMko unhoMne bAlabodha bhASAmeM prastuta kiyA hai| eka ora 'satprarUpaNA' jaisA navanIta unakI lekhanIse prasUta haA vahIM dUsarI ora sAgAra-anagAra dharmAmRta aura gommaTasAra jaise mahAn granthoMkI avatAraNA bhI unakI sAdhanAse subodha bhASAmeM upalabdha huI hai| unakA maulika lekhana aura cintana bhI apanI jagaha vipula aura kharA hai| unakI sAdhanAkI variSThatA nApanekA hamAre pAsa eka sarala AdhAra hai ki Aja, unhIMke sAmane, unake ziSyoMke ziSya, apane ziSyoMkA jIvana saMvArane meM saMlagna haiN| isa prakAra vidyA-vyasanI samAjakI cAra-cAra pIr3hiyA~ eka sAtha jise praNAma karatI hoM, usa vyaktitvake prati jhuka jAnA mastakakA hI saubhAgya hai| mere pUjya cAcAjI __ amaracandra jaina, satanA Aja sabake paramAdaraNIya paMDita kailAzacandrajI siddhAntazAstrIse paricaya prApta karanekA kabhI saubhAgya prApta huA ho, aisA mujhe yAda nahIM AtA / maiTrikakI parIkSA dekara jisa varSa uttIrNa huA, skUlakAleja khulate hI pitAjIne merI kAlejI par3hAIkI taiyArI kara dI aura eka dina mere banArasa jAnekA kAryakrama nirdhArita karake mujhe gAr3Ipara baiThA diyaa| usa anizcita abhiyAnakA ekamAtra sambala thA mere hAtha meM eka patra, jise dete hue pUjya pitAjIne ye zabda kahe the ki "banArasa jAkara apane kailAzacandra cAcAjIko yaha patra de denA, aura jaisA ve batAyeM so krnaa|" banArasameM pahalI bAra milaneke bAda tabase Ajataka jaisA nizchala vAtsalya, jaisI kRpA aura anugraha jaisI mamatA ora apanApana, unase majhe aura mere parivArako milA, aura mila rahA hai, vaha kisI vidvAnase samAjake kisI sadasyako milanA sambhava nahIM thaa| guruse ziSyako bhI usakI upalabdhi sahaja nahIM thii| usakI ajasra dhArA to koI pitRvya, cAcA, dAdA hI apane beToM, bhatIjoMpara barasA sakatA hai / vahI anupama upalabdhi mujhe unase huI aura isalie mere lie ve kabhI bar3e bhArI vidvAnake tAma-jAmase paMDita mahApuruSa nahIM dikhe / na hI kabhI "guru" kA saMbhrama pUrNa AtaMkamaya vyaktitva merI nigAheM unameM dekha paaii| yaha saba mahAnatAe~ unameM haiM aura dinoM-dina unake vyaktitvameM inakA utkarSa hogA, parantu mere lie to ve sadeva hI nipaTa apane, sahaja sIdhe, cAcA jI rahe haiN| mujhe yaha bhI jJAta hai ki unakI isa ajasra prema-parasAdIkA maiM akelA hakadAra nahIM huuN| mere kucha aura bhI bhAgIdAra hai| parantu hamameMse pratyeka hamezA yaha samajhatA hai ki cAcA jI para, unake lAr3a prema aura sneha para, usakA hI ekacchatra adhikAra hai| sabake lie apanepana kI yaha pUrNAnubhUti pradAna karanA sacamuca unake vizAla vyaktitvakI vilakSaNa vizeSatA hai / paMDita kailAzacandrajI zAstrI aura mere pitAjIkA unake vidyArthI jIvanase hI bhAI-bhAI jaisA sneha aura sammAnase bharA sambandha rahA, jo Aja taka nirantara vardhamAna hotA calA jA rahA hai| isa ullekha karate samaya maiM 'sage bhAIkI taraha jAnabUjhakara nahIM likha rahA haiM kyoMki sage bhAiyoM meM aise nizchala aura niHsvArtha sambandha, kamase kama mere jamAnemeM dekhane meM nahIM Ate aura yadi kahIM dekhane meM Ate bhI haiM, to itane dIrghakAla taka unakA calanA to nitAnta asambhava hI hai| -32

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kahA~ to mere pUrvajoMkA yaha garimAmaya prabhAmaMDala, aura kahA~ maiM, dharma aura sAhityake mAmalemeM nipaTa anapar3ha, daphtarakA bAbU, jise AThoM yAma apane kAmase kAma / jaba maiM banArasa par3hane gayA, taba taka maiMne apane pitAjIke mukhase bhI 'dharma prarUpaNA' nahIM sunI thii| cAcAjIke mukhase hI pahalI bAra maiMne pravacana aura vyAkhyAna sune / unhIM se kucha thor3A-sA grahaNa kara paayaa| unhIMke sahArese vaha manobala jIvana meM prApta huA jisake rahate sAdhanAke kSetrameM apane raMkapanekA anubhava to hotA hai, usapara lajjA yA pazcAttApa nahIM / unake jIvanako apane lie Adarza aura mArgadarzaka jIvana mAnakara unase jo kucha bhI sIkhanekA prayAsa kiyA hai, usakA eka choTA aMza bhI mere palle par3a jAyegA, to mere lie yaha bhava sArthaka ho jaavegaa| unake kisa guNakI carcA karU~ mamatA meM mAtRtva ke samakakSa, lAr3a-pyAra dene meM pitAse bhI bar3e anuzAsanameM mRdutA para kalaIkI taraha bar3I huI kaThoratA aura hita cintanAmeM santa-sI nirmltaa| ina sAre guNoM ko eka sAtha jor3akara nispRhatA aura udAratA ke sA~ce meM DhAlanepara jo vyaktitva banegA, vaha hai mere cAcAjIkA vyaktitva / jabase sunA samAja unakA abhinandana karane jA rahA hai, maiM becaina hU~ ki abhinandanakI usa mAlAmeM kamase kama eka sumana, yA kamase kama eka paMkhur3I merI bhI ho, jo pratIka bane zraddhA aura vinayakI una bhAvanAoM kI, jinheM zabdoM meM vyakta karanA mere lie sacamuca sambhava nahIM hai / vidyAvAridhi zAstrIjI paM0 zikharacandra zAstrI, IsarIbAjAra ( bihAra ) paNDita kailAzacandrajI zAstrI yathAnAma tathAguNa haiM / Apane jIvanabhara vidyAkI ArAdhanA kI hai / ApakA kAryakSetra atyanta vyApaka rahA hai| ApakI vAcana, pratipAdana evaM lekhanazailIkI mohakatAke kAraNa Apako caturasravI kahA jA sakatA hai| Apake dvArA kI gaI jinavANIkI sevA 'idAnImapyeSA dudhajanaparAH paricitA' kA smaraNa karAtI hai| pUjya va jIke jIvanakAlameM Apa udAsInAzramameM prAyaH Ate rahe the| ApakI siddhAnta sambandhI carcAoM meM unheM bar3A Ananda AtA thA varNIjI kahate the ki paNDitajI isa uktiko pUrNata: caritArtha karate haiM : 'svadeze pUjyate rAjA, vidvAn sarvatra pUjyate / ' pUjya varNojIkI antima samAdhike samaya ApakA pUrNa sahayoga rhaa| Apake madhura sAmAyika pATha tathA stotrapAThase pUjya varNIjIke zarIrameM apAra pIr3A rahanepara bhI usakI anubhUti nahIM hotI thI / ve nayI cetanatAkA anubhava karate the / adhyayana, adhyApana, lekhana tathA bhASaNa ye cAroM hI Apake jIvanake aMga bana gaye haiN| Apa sthAgamArgI paNDita haiN| Apa jinavANI rUpa kailAzapatike Upara udita hote hue apUrva zAnti sukhadAtA candra haiM / maiM unake prati apanA AdarabhAva vyakta karatA hU~ / 5 - 33 -

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kRtajJa kAraMjA gurukula parivAra paM0 mANikacandra cavare, kAraMjA aura paM0 mANika candra bhiSIkara, bAhubalI maiMne sarvaprathama vidvavara kailAzacandrajIko apanI vidyArthI avasthAme 5 mArca 1930 ko kAraMjA gurukUlameM dekhA thA / taba ve bijanaura rathayAtrAke liye paNDita devakInandanajIko bulAne Aye the| usake pUrva maiMne unakI vidvattAke viSayameM bahuta kucha sunA thA, para jaba maiMne apanI saMsthAke saMrakSaka svAdhyAyapaNDita pradyumna sAhUke sAtha unakI gommaTasArakI gahana aura gUDha carcA pratyakSataH sunI, taba maiM unakI vidvattAse atyanta prabhAvita aura prasanna huA thaa| una dinoM mere manameM vArANasI jAkara Apase adhyayana karane kI aneka bAra icchA huI / para mujhe yaha sUyoga nahIM mila skaa| Apake dvArA likhita aura susaMpAdita aneka granthoMse ApakI vidvattAke darzana hote haiM / sAgarake DA0 pannAlAla sAhityAcArya, A0 amRtacandra racita 'laghu tatva sphoTa'kA hindI anuvAda kara rahe the / usa samaya yaha nizcaya huA ki isakA AdyopAnta vAcana bAhubalI (kuMbhoja) meM kiyA jaay| etadartha mujhe bhI unake sAtha lagabhaga aDhAI saptAha taka rahanekA saMyoga prApta huaa| usa samaya Apane hastalikhita pratike AdhAra para kaI azuddha pAThoMko zuddha karane meM tathA aneka durUha pAThoMke Azayako samajhAne meM apanI sAtizaya pratibhAkA prakaTana kiyaa| isI samaya mujhe Apake vyaktitvakI aneka amUrta tathA jIvaMta ghaTanAoMkA pratyakSa jJAna huaa| yadyapi unhoMne apane mukhase kabhI apane viSayameM nahIM kahA, lekina unake sahapAThI paM0 jaganmohanalAlajIse mujhe bahuterI bAteM jJAta huii| unakI vizeSatAoMkA pratyakSa darzana atyanta sukhada rahA / maine unameM nirAmaya nizchalatA, santuSTa paropakAritA, udyamazIlatA, sAdagIpUrNa pavitratA, dRSTisampanna jJAnaparAyaNatA paaii| isa samaya mujhe yaha bhI jJAta huA ki Apako nirdoSa jinavANIke kisI bhI aMgakA avamUlyana svapnameM bhI iSTa nhiiN| yaha unheM asahya hai| paramAgamakA mUlyAMkana paramAgamake rUpameM honA cAhiye / vaktA samaya yA viSayake anusAra gauNa-mukhyarUpase kathana kare, yaha bAta dUsarI hai parantu Apa jinavANIkA sadA samAdara cAhate haiN| yadyapi vArANasIse kAraMjA kAphI dUra hai, para paNDitajIne hamAre nimaMtraNoMko sadaiva svIkAra kiyA hai aura ve AtmIyatApUrvaka yahA~ padhAre haiM / unhoMne prAmANika salAhakArake rUpameM hameM apanI saMsthAoMkI vizeSataH elorA gurukulakI aneka pecIdI samasyAoMko sulajhAne meM samayocita aura samacita mArgadarzana diyA hai / etadartha gurukula parivAra ApakA kRtajJa hai| ApakI prAmANika jJAna sAdhanA adbhuta rUpase dhArAvAhI tathA akhaNDa rahI hai| ApakA susaMskRta vyaktitva samAjake liye Adarza evaM varadAnasvarUpa rahA hai| merI hArdika bhAvanA hai ki Apa nirAmayarUpase dIrghajIvI raheM aura Apake paripakva anubhavoMse samAja lAbha uThAtA rhe| zata-zata vandana svataMtra jaina, sUrata gurujIkI hama kyA bAta kareM, kyA likheM? hama jaise agaNita ziSyoM para Apake aise upakAra haiM jinase hama jIvana bhara bhI RNamakta nahIM ho sakate / ziSyoMkI bAta chor3iye, ve samAjako apane jIvana meM dete hI rahe haiN| Apako bar3I bar3I zakti tathA pralobhana bhI nahIM DigA sakI hai| aise Thosa satyavAdI evaM vyApaka ImAnadArake prati hama natamastaka haiN|

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paNDitajI bar3e spaSTavAdI hai| ve Agamake anukUla hI pravacana karate haiN| isaliye unhoMne ziyilAcArI muniyoM aura unake poSakoMko sadA kharI bAteM sunAI haiN| ve munidharmameM kisI prakArako visaMgati nahIM cAhate / satyake prazaMsaka evaM pratipAdaka apane guruvarako maiM zatazata vaMdana karatA hai| kaMjUsa aura udAra vyaktitva DaoN. ramezacanda jaina, bijanaura (u0 pra0) paNDitajI syAdvAda mahAvidyAlayake itihAsa meM pichale pacAsa varSase apanI sampUrNa AbhAke sAtha ugate hue sUryake rUpameM adhiSThita rahe haiM / isa mahAvidyAlayako smRti Ate hI paNDitajIkI chavi aMkita ho jAtI hai| vastutaH syAdvAda aura paNDitajI eka dUsareke pUraka ho gaye haiN| kiso saMsthAke prati itanA otaprota jIvanta puruSa maiMne Aja taka nahIM dekhA / vahA~kA chAtra honeke kAraNa mujhe unako anekoM rUpoMmeM dekhanekA avasara prApta huA hai| aura badalate prasaMgoMmeM jitanA unheM nakAranekA prayatna kiyA gayA hai, utanI hI adhika mAtrAmeM unake sAtha sambandhoMkI sUDhatA ghanIbhUta huI hai / AjakI navIna pIr3hIke anuzAsanahIna vAtAvaraNako dekhakara unake kaThora anuzAsanakI aneka bAra yAda AI hai aura apane paryAvaraNako kisa prakAra anuzAsita karanA cAhiye, isakA amUrta sandeza unase prApta huA hai| ___ chAtra koI choTAse choTA hI aparAdha kyoM na kare, use unakA sAmanA avazya karanA hotA thA aura apanI sthiti spaSTa kara athavA unase daNDa prApta kara Aneke bAda hI aparAdhI chAtrako muktikI sA~sa milatI thii| vidyAlayakA chAtra dinabhara athavA rAtameM kahIM bhI rahe, sarvatra usake mastiSkameM paNDitajI rUpI apratyakSa sAkSI vidyamAna rahate the| vidvattA, vaktatA aura lekhana-tInoMkI daSTise unakI sarasvatI advitIya hai| viSayako sarala evaM suspaSTa karanA aura apane vicAroMko chApa zrotApara chor3a denA, unakI nijI vizeSatA hai| unakI vANIkA jAdU bar3ese bar3e kolAhalameM bhI nIravatA lA detA hai aura sunane vAlA unakI do Traka bAtoMko sunakara unapara vicAra karane aura kArya karaneko majabUra hotA hai / yathArthavAditA unakI vANIkI vizaSatA hai| syAdvAda pracAriNI sabhA, kAzIkI eka sabhAmeM vaktAoMkA viSaya thA 'yadi mere pAsa amatakUmbha hotA' / aneka vaktAoMne amatakumbhake viSayameM vyAkhyAna kiye / kisIne kahA ki mere pAsa amRtakumbha hotA, to maiM rAjA zreNikako punaH pRthvIpara le AtA, kisIne kahA ki maiM rAjA kumArapAlako jIvita kara detA, ityAdi / antameM jaba paNDitajI adhyakSIya bhASaNa dene khar3e hue aura unhoMne amRtakumbha para sAmAnya prakAza DAlA, to kucha zrotAoMne unase spaSTa kahA ki yaha batAiye ki Apake pAsa amatakumbha hotA to Apa kyA karate ? paNDitajIne tatkAla uttara diyA-maiM to kisIko nahIM pilAtA, sArA amata maiM hI pIkara apaneko amara kara letaa| yaha unakI yathArthavAditAkA eka dRSTAnta hai| paNDitajImeM kaMjUsI aura udAratAkA vicitra saMyoga upasthita hai| lakSmIko vyaya karanemeM, cAhe nija kAryake liye hI ho, vaddhamuSTi rahanA unakA svabhAva hai aura apanI isI vizeSatAke kAraNa prAyaH ve chAtroM tathA anya samparkameM Ane vAle vyaktiyoMkI pratyakSa athavA parokSa AlocanAkI paridhimeM A jAte haiM / yaha saba hote hue bhI unhone lakSmIkA saMgraha karanemeM kabhI anyAyakA Azraya nahIM liyaa| parizramase upArjita apanI sImita sampadAmeM hI ve sukhI haiM /

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paNDitajI lakSmIko vyaya karanemeM jitane anudAra haiM, utane hI sarasvatIkI surabhiko phailAne meM udAra haiM / yahI kAraNa hai ki bhAratavarSake kone kone meM unakA ziSya samudAya phailA huA hai| paNDitajI eka kuzala patrakAra haiM, aura sahasroM lekhoMke janaka hai| ve sacce mArgadarzaka hai| mere Upara unakI vizeSa anukampA rahI hai| ve hamAre preraNA srota bane rahe haiM, yahI majha jaise aneka ziSyoMkI kAmanA hai| vidyAgurukA namana DaoN. pannAlAla sAhityAcArya, maMtrI, vidvatpariSad, sAgara siddhAntAcArya paM0 kailAzacandrajI zAstrI digambara jaina vidvAnoMmeM mUrdhanya vidvAn haiM / zrI syAdvAda mahAvidyAlaya, vArANasIke prAcArya athavA prANAcArya rahane ke kAraNa Apa hajAroM vidvAnoM ke gurutvako prApta haiM / vaktRtva aura lekhana kalAke dhanI paNDitajI jisa samArohameM pahu~ca jAte haiM, vaha gauravazAlI ho jAtA hai| hRdayake sarala aura vidyArthiyoMke bIca apanA samagra jIvana bitAnevAle paNDitajI vidyArthIkA mAnasa parakhane meM atyanta nipuNa haiM / jo vidyArthI ApakI antaHparIkSAmeM uttIrNa ho jAtA hai, Apa usake jIvana nirmANameM pitAkA kAma karate haiM / sadA usake zira para varadahasta rakhate haiM / bejoDa samIkSaka-maiMne dekhA hai ki adhyApanake atirikta samayameM Apa nirantara adhyayanarata rahate haiM / jahA~ Apa maulika sAhityake nirmAtA haiM, vahA~ anya sAhityakAroMke dvArA likhita sAhityake bejor3a samIkSaka bhI haiM / dekhA jAtA hai ki kitane hI samIkSaka vidvAn granthakI sAja-sajjA dekha tathA prastAvanAke do cAra panne palaTakara apanA samIkSA lekha likha dete haiN| parantu Apa sampUrNa granthakA adhyayana kiye vinA kisI granthakI samAlocanA nahIM karate / samAlocanA derase prakAzita ho, isakI Apa cintA nahIM karate / samAlocanA karate samaya Apa nijI lekhakoMkA bhI saMkoca nahIM karate / jo bAta unheM anucita dikhatI hai, usakA ve barAbara ullekha karate haiN| dUrastha lekhakakI kRtimeM gaNa bhI hote haiM aura doSa bhii| paNDitajI apane samIkSA lekhameM donoMkA ullekha karate haiN| mukhara saMpAdaka-jaina saMdezake Apa sampAdaka haiM aura Apa usake sampAdakIya lekha itanI nirbhayatA aura aucityako lekara likhate haiM ki vicAraka pAThaka AkRSTa hue binA nahIM rhtaa| bhASaNa dete samaya yathArtha bAtako kahane meM Apa kabhI pIche nahIM httte| adhyayanazIla gaveSI-apane ziSyajanoMko kisI acche kAmameM protsAhita karane tathA unheM Age bar3hAnekA Apa sadA dhyAna rakhate haiM / ve saphala patrakAra, TIkAkAra aura maulika granthanirmAtA haiM / prAbhRta saMgraha, nyAyakumudacandrodaya, sAgAra dharmAmRta, anAgAradharmAmata, upAsakAcAra tathA jIvakANDa AdikI prastAvanAeM paNDitajIkI adhyayanazIlatAko prakaTa karatI hai aura jainadharma tathA jainasAhityakA itihAsa 1-2 bhAga Apake gaveSaNAtmaka adhyayanako abhivyakta karate haiN| ApakI jainadharma racanA puraskRta racanA hai tathA sarvatra bar3e Adarake sAtha par3hI jAtI hai| DAMTanevAle garu-maiM sana 1930 meM syAdAda mahAvidyAlayameM chaha mAha rhaa| usa samaya mA Apase rAjavArtika pUrvAddha par3hanekA avasara milaa| chAtrako apanA pATha taiyAra kara hI paNDitajIke pAsa jAnA par3atA thaa| pATha sune binA ve agalA pATha nahIM par3hAte the| yadi chAtrane kadAcit apanA pATha taiyAra nahIM kiyA, to usapara vaha DA~Ta par3atI thI jise vaha jIvana bhara yAda rakhatA thaa| saMbhavataH isI pravRtti ne unake ziSyoMko adhyayanazIla banAyA hai| yahI vRtti donoMkI hI pratiSThAmeM sAdhana banI hai|

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paNDitajI aura saMsthAyeM-paNDitajI digambara jaina saMgha, mathurA aura bhAratavarSIya di0 jaina vidvatpariSadake saMsthApakoMmeMse eka hai / Apa do bAra vidvatpariSadke adhyakSa raha cuke haiN| sonagar3ha tathA lalitapura ke adhivezanameM Apake mahattvapUrNa adhyakSIya bhASaNa hue haiN| gopAladAsajI baraiyA aura gaNezaprasAdajI varNI zatAbdI samAroha vidvatpariSad kI orase manAye gaye, isameM Apake hI prastAva mArgadarzaka rahe haiM / vartamAname Apa vidvatpariSadma saMrakSaka hai tathA sadA mArgadarzana karate rahate haiN| ApakA mArgadarzana vidvatpariSadke saMrakSaNameM mahattvapUrNa kArya karatA hai| _ vidyAgurukA abhinandana-vidvajjanoMke abhinandanakI paramparA bahuta prAcona hai / vIrasena svAmIne dhavalAke prArambhameM likhA hai ki SaTakhaNDAgamakI racanA honepara bhadanta puSpadanta aura bhUtavali AcAryakA abhinandana devoMke dvArA kiyA gayA thaa| usI prAcIna paramparAko aba punaH navIna rUpa diyA jA rahA hai| isa pariprekSyameM hajAroM vidyAthiyoMke jIvananirmAtA paM0 kailAzacandra jIkA abhinandana na honA khaTakanevAlI bAta thI / yaha prasannatAkI bAta hai ki paNDitajIke hI aneka ziSyoMne isa kAryako hAthameM liyA hai| isa sandarbha meM maiM apane vidyAguru pUjya paNDitake prati apanI vinayAJjali samarpita karatA huA unake dIrghAyu hone kI kAmanA karatA hai aura paNDitajIkA nimnalikhita AryA dvArA namana karatA huuN| sahRdayatAkulabhavanaM, vidyApAthodhimandaraM paramam / kRtipATavasaMpUrNaH namAmi kailAzacandraM tam // Adarza adhyApaka evaM saphala sAhityakAra mahAmahopAdhyAya DaoN0 harIndrabhUSaNa jaina, ujjaina paNDita-vareNya siddhAntAcArya kailAzacandra zAstrIko maiM eka Adarza adhyApaka evaM zikSA zAstrIke rUpameM dekhatA hU~ / unhoMne ekAnta sAdhanAke rUpameM paitAlIsa varSoM taka zrI syAdvAda mahAvidyAlaya, vArANasIkI sevA kara usakA sarvAMgINa abhyudaya kiyA hai| mahAvidyAlayase sevAnivRtta honeke pazcAt bhI ve Ajakala adhiSThAtAke rUpameM usakI sevA kara rahe haiN| gurutvakA tAttvika nirUpaNa karate huye mahAkavi kAlidAsane mAlavikAgnimitrameM kahA hai ki kucha vyakti kevala viSayako bhalIbhAMti jAnate haiM aura kucha viSayako dUsaroMko sikhAnemeM catura hote haiN| kintu jo vyakti donoM prakArakI kalAoMmeM catura hoM, vahI zikSaka ziromaNikI pratiSThA prApta karane yogya hai : zliSTA kriyA kasyacidAtmasaMsthA, saMkrAntiranyasya vishessmuktaa| yasyobhayaM sAdhu sa zikSakANAM, dhuri pratiSThApayitavya eva / / isI prakAra adhyApakake maulika guNoMkI ora saMketa karate hue kAlidAsa kahate haiM ki jo adhyApaka naukarI prApta kara lenepara zAstrArthase bhAgatA hai, dUsaroMke uMgalI uThAnepara bhI cupa rahatA hai aura kevala peTa pAlane ke liye vidyA par3hAtA hai, aise loga paNDita nahIM, jJAna becanevAle vaNika hai| labdhAspado'smIti vivAdabhIrostitikSamANasya pareNa nindAma / yasyAgamaH kevalajIvikAya, taM jJAnapaNyaM vaNijaM badanti / / kavikula ziromaNine zreSTha guruke jo guNa Upara varNita kiye haiM, ve guruvarya paM0 kailAzacandrajImeM pUrNataH pAye jAte hai| mujhe paM0 kailAzacandrakA sAkSAt dazavarSa taka ziSya honekA gaurava prApta hai aura maiM

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niHsaMkoca yaha kahaneko sthitimeM hU~ ki viSayakA praur3hajJAna aura chAtroMko sundara rItise usakA pradAna-ina donoM kalAoMmeM paM0 jI siddhahasta hai / ve jAtise vaNik avazya haiM kintu jJAnapaNyavAle vaNika nhiiN| unhoMne jo kucha bhI artha, saMsthAse prApta kiyA hai, usase aneka gunA artha saMsthAko upArjita karake diyA hai : "sahasraguNamutsraSTumAdatte hi rasaM raviH / " isa vidyAlayako eka aura mahattvapUrNa vizeSatA rahI hai-rASTrasevAko bhAvanA paidA krnaa| isa vidyAlayake aneka chAtroMne 1942 ke rASTrIya svAtantrya AndolanameM sakriya bhAga liyA jinameM merA nAma bhI sammilita hai / phalasvarUpa mujhe jela-yAtrAke sAtha kucha varSoM ke lie adhyayana sthagita kara deza bhramaNa karanA pdd'aa| . paM0 kailAzacandra jI apane jIvanake prArambhase hI rASTrIya bhAvanAoMse otaprota rahe haiN| ve sadaiva zuddha khAdIke vastra pahinate haiN| unake hI saujanyase syAhAda mahAvidyAlayameM rASTrIya bhAvanAkA vAtAvaraNa rahA / isI kAraNa 1942 meM yaha mahAvidyAlaya rASTrIya svAtantrya Andolanake pramukha kendroMmeM ginA jAtA thaa| usa samaya zaharake sabhI mudraNAlayoMpara zAsanane apanA adhikAra kara liyA thA kintu syAdvAda mahAvidyAlayane mulatAnI miTTIse bane binA mUlyake dezI mudraNAlayoMmeM pratidina hajAroM parcI ko chapAkara zaharameM rASTrIya Andolanako jAgRta rakhA / paNDitajI sadaiva aisI rASTrIya gatividhiyoMko pratyakSa-apratyakSa rUpase protsAhita karate rahate the| paM0 kailAzacandrajI Adarza adhyApaka hone ke sAtha eka saphala sAhityakAra bhI haiN| ve bhAratIya jJAnapITha, jIvarAja granthamAlA Adi aneka jaina sAhitya prakAzaka saMsthAoMke sampAdaka niyAmaka Adi to haiM hI, svayaM bhI unhoMne jo uccakoTikA sAhitya nirmANa kiyA, usake AdhArapara saphala sAhityakAroMmeM unakI pratiSThA hai| paNDitajIne abhItaka 12 maulika granthoMkI racanA tathA 12 granthoMke sampAdana aura anuvAdake sAtha sahasrAdhika sAmAjika evaM zodhAtmaka nibandha likhe haiM / jaina sAhityake itihAsapara racita unake tIna maulika grantha unakI zodha pratibhAke nidarzana haiN| Apa jaina vidvAnoMkI naI pIr3hIke janaka hai| jaina vidvAnoMkI samAja-sevAse vimukhatA evaM nirantara ho rahe unake abhAvase pIr3ita hokara paNDitajIne jaina sAhityakA itihAsa, prathama bhAga (varNI jaina granthamAlA prakAzana) ke lekhakake do zabdameM likhA thA : "digambara jaina samAjameM bhI caritrake prati to AdarabhAva hai kintu jJAnake prati AdarabhAva nahIM hai| isIse jahA~ digambara jaina munimArga vRddhipara hai, vahA~ jaina paNDita dhIre-dhIre samAptikI ora bar3ha rahe haiM / digambara jaina munimArgapara dhana kharca karanese to zrImantoMko svarga sukhakI prAptikI AzA hai kintu digambara jaina vidvAnoMke prati dhana kharca karanese unheM isa prakArako koI AzA nahIM hai / phalataH nirgranthoMke prati dhanikoM ke dravyakA pravAha pravAhita hotA hai aura gRhI jaina vidvAnoMko AjakI maMhagAImeM bhI peTa bharane lAyaka dravya bhI koI denA nahIM caahtaa| isase vidvAna taiyAra hote haiM aura samAjase vimukha hokara sArvajanika kSetra apanA lete hai| vahA~ unheM dhana, sammAna-donoM milate haiN|" AdaraNoya 50 kailAzacandrajIkA sammAna kara hama unameM nihita sarasvatIke sammAna dvArA apaneko kRtArtha kara rahe haiN| maiM unheM apanI AdarAJjali samarpita karatA hai| - 38 -

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vidyAvyasanI evaM karmaTha vyaktitva rAjakumAra jaina, a0 bhA0 A0 cikitsA pariSad, naI dillI yaha eka nivivAda evaM asaMdigdha tathya hai ki vidyA-dAnake dvArA paM0 kailAzacandrajI siddhAntazAstrIne asaMkhya chAtroMkA bhaviSya nirmANa kiyA hai aura unake andhakArAvRta pathako jJAna-puMjase udbhAsita kara unheM yogya, sakSama evaM vidvAn banAyA hai| paNDitajIke asaMkhya ziSyoMmeMse maiM bhI eka huuN| unake asAdhAraNa vyaktitvameM jahA~ maiMne karmaThatA aura karmazIlatAkA anubhava kiyA hai, vahIM maiMne nizchalatA, udAratA aura sahaja sahRdayatAkA bhI anubhava kiyA hai| ve eka sarala svabhAvI evaM nispRhI vyaktitvake dhanI haiN| unhoMne apanI vizAla ziSya paramparAke dvArA samAjameM jAgRtiko mazAla jalAI hai jisase vizAla jana sAhityakA nava-nirmANa evaM punaruddhAra bhI huA hai| svayaM paNDitajIne bhI sAdhanA-rata rahate hue isa dizAmeM jo yogadAna kiyA hai, vaha unako satata kriyAzIlatA evaM vidyAbhyAsakI pratimUrti hai| paNDitajIne apane jJAna, gaurava, vilakSaNa pratibhA evaM sAdhanApUrNa jIvanake dvArA jo apUrva Adarza prastuta kiyA hai, vaha sarvathA zlAghanIya evaM anukaraNIya hai| niHsandeha samAja unakI sevAoMse upakRta hai aura RNI hai / nizchala evaM karmaTha vyaktitvake dhanI paNDitajIke prati apanI abhinandanAMjali arpita karate hue maiM unake sudIrgha jIvanakI kAmanA karatA haiN| samAja unake patha-pradarzanakA lAbha uThAte hue cirakAlataka apanI jJAnapipAsAko zAnta karatA rahe aura apanI sAhityika evaM sAMskRtika dharoharakI rakSA karatA rahe, yahI maMgala kAmanA hai| eka karmayogI DaoN0 surezacandra jaina, rAyapura, (ma0 pra0) paM0 kailAzacandra jI zAstrI jaina samAjakI kyA, samUce vizvake lie eka preraNAsrota haiN| syAdvAda mahAvidyAlaya kAzImeM paNDitajIke caraNoMmeM ina paktiyoMke lekhakako cAra varSa taka adhyayanakA svarNa avasara milA hai| itane lambe chAtra jIvanameM paNDitajIko bahata hI najadIkase dekhA hai| unakA jIvana pUrNa sAdagIse bharA huA hai| ve apanI dhunake to itane pakke haiM ki jisa kAryako apane hAthameM lete haiM, usako pUrA karake hI caina lete hai / syAdvAda mahAvidyAlaya, kAzIke to Apa prANa hI mAne jAte the| eka samayakA prasaMga hai ki paNDitajIko apanI suputrIkI asvasthatAke kAraNa bArAbaMko (u0 pra0) jAnA thA / yAtrAke liye bistara vagairaha taiyAra thaa| isI bIca vidyAlayakA jarUrI kArya A jAnese vaha bistara bArAbaMkI na khulakara vidyAlayake kArya hetu anyatra hI khulA / aise kaI prasaMga hai jinase ApakI vidyAlayake prati anaThI niSThA jhalakatI hai| samayake to itane pakke haiM ki usa samaya hama chAtra loga unheM vidyAlayameM dekhakara apanI ghar3I milAyA karate the| Aja jo uccakoTike vidvAnoMkI zrRMkhalA dRSTigocara hotI hai, usameM prAyaH paNDitajIkI hI ziSyamaNDalI hai / ApakI chatrachAyAmeM jo bhI thor3A-sA samaya vyatIta kiyA, usane Apake nirmala caritrase bahata kucha pAyA / vAstavameM aise vidvAnase kisI varga sampradAya yA jAti vizeSa nahIM, balki sArI mAnavatA

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hI lAbhAnvita hotI hai / unakI jainadharma nAmaka pustaka to jainetara samAjake liye bhI eka nirdeza grantha bana cukI hai / jayadhavalA Adi uccakoTike granthoMko TIkA kara Apane samAjake janasAdhAraNake liye jo upakAra kiyA hai, usako bhAvI pIr3hiyA~ kaI sadiyoM taka smaraNa kareMgI / aise nispRhI vidvAnke abhinandanase samAja svayaM hI goravAnvita rahI hai / merI kAmanA hai ki paNDitajI apane ujjvala jIvanakI zatAbdI manAte hue yazovarddhana kareM / sahRdaya paNDitajI rAjanAtha rasoiyA, syAdvAda mahAvidyAlaya, kAzI zrI syAdvAda mahAvidyAlayake adhiSThAtA paNDita kailAzacandrajI zAstrI bar3e hI uccakoTike vidvAn aura mahApuruSa haiM ve mahAtmA ke samAna / paNDitajIkA bola- vacana bahuta hI saca aura madhura hai / paNDitajI dvArA pradatta pustaka rAmacarita mAnasa hama logoM ko bahuta hI priya hai / use hama apane ghara le gaye to hamAre gA~vake loga bar3e pra emase usako par3hate haiM / hamAre gharake loga paNDitajIko bahuta hI AdaraNIya mAnate haiM / eka ghaTanA hai ki hamAre pitA bahuta jyAdA bImAra the / paNDitajIse ghara jAnekI chuTTI mA~gI, to paNDitajIne kahA-- jAo, dekha Ao / aba acche ho gaye hoMge / ghara gaye, to pitAjI acche ho gaye the / isa prakAra paNDitajIke vacana bahuta hI saca nikalate haiM / unakA bhojana zuddha aura sAdA calatA hai / kaI bAra to binA namakakA hI bhojana kara lete haiM, phira bAdameM yAda AtA hai ki namaka nahIM par3A thA / magara paNDitajI kucha kahate nahIM haiM / aSTamI - caturdazIko ekAzana rakhate haiM / jaba paNDitajI vidyAlaya meM prAcArya the, to subaha chaha baje hI ThaMDeke dinoMmeM bhI mandira hokara gaddIpara par3hAne baiTha jAte the / hama samasta bhRtyoMke prati paNDitajIkA acchA vyavahAra rahA hai / ve hama logoMkI hara samasyAko sunate haiM aura usako yathAsaMbhava pUrA karA dete haiM / ve samaya-samayapara hameM hara sAla kapar3e tathA tyohAroMpara tyohArI diyA karate haiM / jaba paNDitajIkA sAtha chor3anekI bAta AtI hai, to AkhoMmeM A~sU bhara Ate haiM / merI dRSTimeM paNDitajI DaoN0 premasAgara jaina, bar3auta gaura varNa, prazasta lalATa, roma-romase jhalakatI pratibhA, pANDityake dhanI, eka asAdhAraNa vyaktitva / prathama darzanameM hI mugdha raha jAnA par3atA hai / merA bhI yahI hAla huA, jaba syAdvAda mahAvidyAlaya meM par3hane gayA / sahaja zraddhA umagI, to vinamra ho jAnA svAbhAvika thA / vaise, saMskRta vidyAlaya vinayake pratIka hote haiM / aura phira vaha samaya hI kucha aisA thA, jisameM anuzAsana bhItarase phUTatA thA / paNDitajI pradhAnAcArya the / vahA~ maiM 9 varSa pddh'aa| paNDitajI saphala adhyApaka the / jo kucha par3hAte galeke nIce utara jAtA / - 40 -

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yaha hI kAraNa hai ki bahuta kucha vismaraNa kara jAneke bAda bhI bahuta kucha yAda hai| Aja bar3I-bar3I DigriyoM aura upAdhiyoMse suzobhita aneka mila jAte haiM, kintu eka acche adhyApakakA milanA kaThina hotA jA rahA hai| yaha maiM pratidina anubhava karatA huuN| saca yaha hai ki bhAratIya zikSAvid bhAratakI dharA, jalavAyu aura saMskRtiko binA samajhe zikSAkA ratha calAnekI koziza karate hai ora phela ho jAte haiM / araboM rUpayA vyaya karane ke bAda bhI bhAratIya zikSAkA koI 'phAramalA' nahIM bana paayaa| yaha eka khedakA viSaya hai| to, paNDitajIkA adhyApana avismaraNIya rhegaa| jahA~ taka pradhAnAcAryakA sambandha hai, unameM prazAsanika sUjha-bUjha aura pratibhA thii| pUra saMsthA unake hAthameM thii| ve cAhate to saMsthAke tAnAzAha bana sakate the, kintu unhoMne sadaiva lokatantrako tarajIha dii| mujhe smaraNa nahIM ki unhoMne chAtroMkI nyAyocita mA~goMko na mAnA ho / khulA vAtAvaraNa thA / zikSA prApta karane aura vicAra pragaTa karaneko khulI chUTa thii| kahIM saMkIrNatA nahIM, dabAva nahIM, zoSaNa nahIM / usa kAlake saMskRta vidyAlayoMmeM itanA khulApana kahIM sambhava nahIM thaa| yahI kAraNa thA ki hama kevala zAstra ora granthameM bandhakara na raha sake, hama kucha maulika cintana aura sRjanakI ora bar3he / maiM syAdvAda mahAvidyAlayake vAtAvaraNa kA sadaiva RNI rhuuNgaa| paNDita kailAzacandajI usake janmadAtA the| adhyApaka vahI hai, jo adhyApanase bace samayameM zodha-khoja, anveSaNa, sampAdana, grantha-sRjana AdimeM apanA samaya lagAtA hai| maiMne apanI kizorAvasthAse hI paNDitajIko, chedIlAlake mandirake nIce bane bhavanake eka prakoSTha meM granthoMke gheremeM ghirA dekhA hai| unhoMne dhavalA-jaise tAr3apatrIya granthoMkA sampAdana aura anuvAda kiyA hai / grISmakI jalatI dupahariyoM aura zItake kaTakaTIte jAr3oMmeM, maiMne unakI lau kA dIpa satata jalate dekhA hai / jeThakI eka dupaharImeM, maiM chedIlAlajIke mandirake usa uparyukta prakoSThameM pahu~ca gayA / mujhe apane zodha prabandhake prathama khaNDa-'jaina bhakti kAvyakI pRSThabhUmi ke sambandhameM paNDitajIse vicAra-vimarza karanA thaa| paNDitajIne eka ghaNTe taka mujhe samajhAyA hI nahIM, aneka durlabha granthoMke uddharaNa bhI diye / anusandhitsuoMke prati vaisA sneha aura vidvattApUrNa nisvArtha digdarzana Aja kevala kalpanA-sA lagatA hai| aisA lagatA hai ki yuga bIta gayA hai / aisA lagatA hai ki bhAratakA golDa samApta ho gayA para golDanakI cakAcauMdha hai, jise vidvattAke gaganacumbI saudha para sajAnemeM ahobhAgya mAnA jAtA hai| paNDitajIne aneka granthoMkA sampAdana-anuvAda aura maulika sujana kiyA hai| ve dharma, itihAsa aura saMskRtike mAne-jAne vidvAn hai| unake grantha manISiyoM aura sAdhAraNa jana-donoMke bIca samAna rUpase samAdRta hai / isakA eka kAraNa hai ki unakI bhASA sahaja-sarala sIdhI aura pravAha-pUrNa hotI hai, to unake vicAroM aura bhAvoMkI anuvatinI bhii| unheM kahIM khIca-tAna nahIM karanI pdd'tii| bhASA svayaM unake pIche-pIche calatI hai| sahajagatise, usakI sadhI cAla, sabhIke manako moha letI hai| use vidvAn samajha letA hai, to sAdhAraNa jana bhii| paNDita kailAzacandrajI darzana aura dharmakI Ter3hI-mer3hI pagaDaNDiyoM para bhI sAdhAraNa-se-sAdhAraNa janako bhI calAnemeM samartha hae, usakA kAraNa unakI bhASAkI saralatA aura pravAhamayatA hI thii| gAMdhIjI esI hI bhASA cAhate the / paNDitajIke granthoMmeM unake gambhIra adhyayana aura cintanakI spaSTa chApa hai| "Aja"ke yazasvI sampAdaka zrI bAbUrAva viSNu parAr3akarakA kathana thA ki pahale to anekAneka granthoMkA varSo adhyayana aura manana karanA cAhie, tabhI likhanekI ora pravRtta honA zreyAspada hotA hai| paNDitajIne apane jIvanakA mahattvapUrNa aMza kevala adhyayana aura adhyApanameM bitaayaa| isake bAda hI ve sampAdana aura lekhanakI ora -41- .

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mur3e yaha bAta unake sabhI nikaTavartI sAthiyoM aura chAtroMko vidita hai jaba likhane meM lage, to eka yogIkI taraha likhate gaye aura likhate jA rahe haiM / jaina paNDitoMne jisa niSThA aura zramase tAr3apatrIya pranthoMkA uddhAra, sampAdana aura anuvAda kiyA, vaha sarAhanIya hai| videzoM meM aisI lagana nahIM milatI, yadi milatI hai to alaroM athavA pauNDoMmeM usakI kImata hamAre lie AzcaryakA viSaya hotI hai| eka bAra eka vidvAn paNDita, siddhAntAcArya kailAzacandajI ke viruddha dhurvAdhAra bola rahe the / sAra thA ki paNDitajIne dhavalAke sampAdanameM sahasroM rupayA nAjAyaja DhaMgase bacAyA meM mauna thA nindA zabda rasAla se paricita thaa| maiMne kevala itanA kahA ki paNDitajIkA yaha kAma yadi amerikA, iMgalaiNDa athavA jarmana jaise deza meM sampanna huA hotA, to unapara gavarnameNTakI ora se lAkhoM rupayA nyochAvara kara diyA jAtA, hAthoM-hAtha uThA liyA jAtA aura vizvake mAnacitrapara unakA eka camakatA citra hotA jaina samAjane unako kyA diyA ? samudrako bU~dakI bheMTakA kyA matalaba aura kyA mahattva ? vigata 20 varSoM meM jitanA jaina lekhana huA, usameM eka kamI hai-- merI dRSTi meM nahIM bhI ho sakatI / apanA-apanA dRSTikoNa hai / tulanAtmaka tattvoMkI behada kamI hai| eka svastha aura taTastha tulanA sadaiva AdaraNIya hotI hai| tulanAke lie jahA~ aneka granthoMkA pArAyaNa karanA hogA, vahA~ videzI darzana sAhitya aura dharma AdikA bhI AloDana karanA Avazyaka ho jaayegaa| jaina darzana athavA siddhAntako jagatke kSitijapara pratiSThita karaneke lie yaha anivArya hai / ve vidvAn jinheM jaina darzanakA Thosa jJAna hai, pazcimI darzana aura dRSTise nitAnta aspRSTa haiM unheM karanA hogaa| tIvragAmI yAnoMse ekameva hote vizva meM yaha eka ahaM mahattvakI bAta hai / usake binA hama kaTe-kaTe-se ho jaayeNge| maiMne paNDitajIke 'jaina itihAsa' meM aMgreja aura jarmana lekhakoMke zatazaH uddharaNoMko ThIka prasaMga TaMne dekhA aura usakA tarkasammata khaNDana yA maNDanadekhA to prasannatA huI / yadi paNDitajI apane darzana aura siddhAnta ke granthoMmeM bhI tulanAtmaka dRSTikoNa apanAyeM, to kIrtimAna sthApita hogA / yaha niHsandeha satya hai / bhASaNa eka kalA hai, aisA maiM mAnatA hU~ / kintu yaha bhI maiM mAnatA hU~ ki jaba usake pIche grantha-gata jJAna aura dravaNazIla hRdaya hotA hai, to usameM nikhAra AtA hai / vaha jamakara bolatA hai aura vibhora hokara bolatA hai / sAmanekA zrotA samUha vimugdha ho uThatA hai / hata-cetana, avAk, mu~ha bAye vaha bhASaNakartAkI bhAva taraMgoM ke sAtha uThatA aura giratA hai, ha~satA aura rotA hai, uttejita aura zAnta hotA hai| maiMne aneka aise bhASaNakartAoM ko dekhA aura sunA hai / usameM eka paNDita kailAzacandrajI bhI haiM / dharma aura darzana ke Ter3he-mer3he rAstoMko paNDitajI sahajagamya hI nahIM, hare-bhare bhI banA dete haiM, jisapara candrakiraNa chiTakatI haiN| aura malayAnala bahatA hai| paNDitajIko vAkzakti janmase milI aisA pratIta hotA hai| unake bolanekA DhaMga anukaraNIya hai / 1 syAdvAda mahAvidyAlaya meM chAtroMkI eka sabhA thii| usakA vArSika cunAva hotA thA / bar3I garamAgaramI rahatI thI / usake vidhAnameM sAptAhika baiThakakA niyama thA / usameM chAtra hindI aura saMskRta meM bolate the / bAdameM aMgrejImeM bhI bolanekA prAvadhAna ho gayA thaa| maiMne una sabhAoM meM bolanA siikhaa| itanA sIkhA ki syAdvAda vidyAlayake sAta vArSikotsavoMmeM mujhe prathama puraskAra milA / anya aneka puraskAra bhI mile| isa sabake preraNAsUtra the paM0 kailaashcndrjii| unhoMne mujhe jaina siddhAnta par3hAyA aura bhASaNa denA bhI sikhaayaa| paNDitajIkA eka rUpa patrakArakA rUpa hai / isake mAdhyama se unhoMne jainasamAjako apanA mArga darzana - 42

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diyaa| unake sampAdakIya nirbhIkatAke pratIka hote haiM / ve samAjase kabhI Dare nahIM, jo kahanA thA, kahAM / prabuddha varga sadaiva unake sAtha rhaa| samAjake kucha logoMne unakA virodha bhI kiyA, kintu ve dabe nahIM / unakA jIvana sadaiva garimApUrNa aura zAlIna rhaa| unhoMne AvazyakatAse adhika paisekI kabhI AkAMkSA nahIM kii| unake sAdA jIvanake anurUpa jo kucha unheM kabhI milatA thA, usameM santuSTa the| maiMne unheM kabhI kisI seTha athavA seTiTha-putra athavA rAjakIya puruSakI khuzAmada karate nahIM dekhaa| ve bikanevAle jIva nahIM haiN| yadi aisA hotA, to ve abhI taka kabhIke kharIde jA cake hote aura phira unako lekhanImeM aisI nirbhIkatA nahIM dekhI jaatii| unakA "patrakAra" sadaiva sajaga aura nirbhIka rahA / unakA yaha rUpa mujhe bhAtA hai| paNDitajAkA jIvana sAttvika aura dharmamaya hai| ve pratidina sAttvika aura alpabhojana hI karate haiM / eka sAdhuke bhojanase unakA AhAra kahIM adhika sAdA hotA hai| sAdA zAkAhAra hI unakA jIvana hai / aisA maiMne aneka bAra apanI A~khoMse dekhA hai| rAtri-bhojanakA nitAnta niSedha hai| hara paristhitimeM niSedha hai / bhAratIya jJAnapIThake eka lAkha puraskAra samArohake avasarapara mujhe unake sAtha, lagabhaga cAra varSa, eka sAtha rahanekA saubhAgya milA hai| ve dopaharakA hI bhojana kara pAte the| zAma to mITiMgameM bIta jAtI thii| rAtriko sUkhe meve aura dUdha lekara so jAte the| deva darzanakA aisA niyama ki usake binA nAztA taka nahIM karate / devadarzana bhI aisA-vaisA nahIM ki matthA TekA aura bhAga Aye, lagabhaga eka ghaNTA / pA~ca minaTa bAda, maiM mandirase bAhara A jAtA aura pacapana minaTa paNDitajIkI pratIkSA karatA thaa| kabhI-kabhI unase aNTazaNTa bola jAtA, kintu ve sadaiva masakarAte hI rhte| bAta-cItase vidita haA ki AdamI abhyAsameM jItA hai / mana to kabhI-kabhI hI ramatA hai| ___ paNDita kailAzacandra eka aise paNDita haiM, jinake cehare para koI mukhauTA nahIM hai / AjakI isa duniyAmeM asalI ceharA lekara ghUmanA kitanA muzkila hai / hara koI jAnatA hai / eka asamiyA~ kavitAkA sAra hai, "mere cAroM tarapha bhIr3a hai| maiMne harekake cehare para najara DAlI, to asalI ceharA kisIkA na milA / eka dUra khar3e AdamIko maiMne samajhA ki usakA ceharA asalI hai| maiM usake pAsa gayA usake cAroM ora ghUmakara dekhA to mAlUma par3A ki usake pIche bar3I-bar3I guphAe~ haiN| maiM phira Akara apanI jagaha khar3A ho gayA aura socane lagA ki kyA ina mukhauTA-car3he logoMke bIcameM asalI ceharA liye jindA raha sakatA huuN|" kintu paNDitajI jI rahe haiM aura yaha unakI bahuta bar3I jIta hai| asaliyata ko chipAnA ve nahIM jAnate, aisA unakA niSkaluSa hRdaya hai| Aja ke isa paisA aura seksake yugameM manase kaluSa haTA denA bahuta bar3I bAta hai| mana aura vANIkI ekatA kabhI sambhava nahIM rhii| jo kara pAte the, sAdhaka kahalAte the / maiM paNDitajIko sAdhaka to nahIM kahatA kintu unakA isa dizAmeM satata prayatna, eka sad prayatna to hai hii| isase unake manake punIta bhAva ujAgara hote haiM / paisA bahuta bar3I cIja hai| usake binA jIvana nahIM calatA / jisane manuSyakA zarIra pAyA hai, use paisA jarUra caahie| mahAvIrane duniyAke logoMke lie paiseko nagaNya nahIM maanaa| kintu usake santulanapara unhoMne bala diyaa| unhoMne kahA ki jarUratase adhika paisA saMkalita karanA pApa hai| pApa isalie ki vaha samAja aura vyakti donoMke lie hAnikAraka aura vipattiyoM kA janmadAtA hai| Aja paisekA yuga hai / mahAvIrane bahuta bar3I bAta kahI thI, kintu jainoMne na use pracArita kiyA aura na prasArita / jaba mArksa kI thIsisa prakAzameM AI, taba bhI jaina cupa rhe| usa samaya unheM mahAvIrake siddhAntoMse vizvako vAkipha karanA cAhie thA / isa sambandhameM paNDitajIse bAta huii| unhoMne kahA ki mahAvIrakA yaha siddhAnta ki "jarUratase adhikakA saMkalana mata karo", eka sArvabhauma aura sArvakAlika tattva thA / paNDita kailAzacandrajI syAdvAda

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vidyAlayake prAcArya padase avakAza le cuke haiM / aba koI paisA unheM nahIM miltaa| maiMne pUchA ki kyA Apa lar3akekI kamAIpara nirbhara haiM ? unhoMne khaa-nhiiN| hamArA baiMkameM itanA paisA jamA hai ki 200 rupayA mAhavAra byAjakA A jAtA hai| isase adhikakI hameM AvazyakatA nahIM hai| paNDitarja se ramArAnI aura sAha zAntiprasAdane ekAdhika bAra kahA ki aba, avakAza-prAptike bAda, Apa 'bhAratIya jJAnapITha' sambhAlie / paNDita jI ne inkAra kara diyaa| isa sandarbhameM unakA spaSTa mata hai ki maiM aba kahIM naukarI nahIM kruuNgaa| mujhe usakI AvazyakatA nahIM hai| paNDitajI bhAratIya jJAnapIThakI mUrtidevI granthamAlAke pradhAna sampAdaka haiM / isa dizAmeM unakA sahayoga nitAnta avaitanika hai| Aja, jaba bhAratIya samAja paisekI cakAcauMdhameM cauMdhiyAtA jA rahA ho, paNDitajIkI usameM koI Asakti nhiiN| unakA yaha nirAsakta bhAva abhinandanIya hai| paNDitajI apane sabhI chAtroM, sambandhiyoM, vidvAnoM, samAjake jAna-pahacAnake vyaktiyoMse prema karate haiM, kintu moha kisose nhiiN| usake bhItarakA yaha moha-hIna rUpa hama logoMko sadaiva cakkara meM DAlatA rahA hai| kintu jahA~ taka maiM samajha sakA hai, paNDitajI jaina hote hue bhI jagadaguru zaMkarAcAryakI ina paMktiyoMkA mUla rUpameM amala karate haiM : kA te kAntA, kaste putraH, saMsAro'yaM atIva vicitraH / maiM paNDitajIkI zatAyukI zubha kAmanA karatA huuN| jaina saMskRtike agradUtake prati dhanyakumAra siMghaI, kaTanI, ma0 pra0 Ajake pAvana prasaMgapara vizvavikhyAta aMgreja sAhityakArakI eka ghaTanAkA smaraNa A rahA hai| eka samaya pradhAna mantrI paM0 javAharalAla neharU apanI laMdana yAtrAke avasarapara AMgala manISI jArja varnADazAse unake nivAsapara milane gaye / vizuddha zAkAhArakI carcAke samaya zaoNne prazaMsAtmaka zabdoMmeM neharUjIsa kahA ki Apake bhAratameM bahuta acchI cIjeM hai| gA~dhI hai, Apa hai, jaina dharma hai| isa kathanase kisa bhAratIyakA mastaka gauravase U~cA nahIM hotaa| aisI hai hamArI garimApUrNa ahiMsAmayI prmpraa| aura usIke parivardhaka aura prasAraka haiM hamAre paNDita kailAzacandrajI shaastrii| atIta kAlameM samaya-samaya para asAdhAraNa pANDitya evaM pragalbha pratibhAsampanna puruSoMne hamAre dezameM janma liyA hai| jaina vAGmayakI vibhinna prakArakI racanAoMse samayake anusAra sAhitya sRjanakara unhoMne jinavANI mAtAkA koSa samRddha kiyA hai| merI mAnyatA hai ki usI zrRMkhalAmeM yadi AcArya pravara yugamanISI paM0 kailAzacandra jI siddhAntazAstrIko ravU, to merI dRSTise kucha atyukti nahIM hogii| unakI asAdhAraNa medhAvI pravRttiyoMne jaina saMsAra aura vizvako kucha aisI viziSTa koTikI racanAyeM dI haiM jo sahaja sambhava nahIM hai| ApakI eka darjanase adhika maulika racanAyeM Apake gambhIra adhyayana, anuzIlana evaM anubhabake pramANa haiM / jahA~ vizada granthoMke sampAdana, anuvAda, TIkA Adi kI vivecanAkA prazna hai, vahA~ itanA hI ullekha karanA paryApta hogA ki grantharAja jayadhavalA jaise mahAna AgamagranthakI TIkA Apake dvArA sampanna ho rahI hai| Apane aneka granthoMkI gaveSaNApUrNa sarala subodha TIkA kara sarva sulabha banAyA hai| jaina darzanapara khojapUrNa nibandhoM evaM sAmayika dhArmika praznoMke samAdhAna svarUpa apane saikar3oM lekhoM dvArA samAjake jijJAsuoMko -44

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santuSTa kiyA hai / jaina saMdezake sampAdakIyake agralekhoMkA apanA alaga mahattvapUrNa sthAna rahA hai| binA kisI pakSapAtake vastUtanvakA nirbhIkatAse pratipAdana karanA unakI apanI vizeSatA hai| mere liye unakI kRtiyoM evaM kAryoMkI samIkSA karanA atyanta kaThina hai| inakI jaina jagat kI sevAyeM anupameya hai| kevala bhAvI pIr3hI yA itihAsakAra hI unakI sevAoMkA mUlyAMkana karane meM samartha ho skegaa| itanA avazya kaha sakatA hU~ ki ApakI racanAyeM Apake siddhAntoMke gahana pANDityako pratIka hai| kAzIkA sthAvAda mahAvidyAlaya aura ApakA byaktitva eka dUsareke pUraka bana gaye haiN| 45 varSake pradhAnAcAryatvake bAda pichale 7 varSoMse Apa adhiSThAtA padapara rahakara Aja bhI vidyAlayakI sevAmeM saMlagna haiN| vidyAlayake atirikta, Apa aneka upayogI dhArmika, sAMskRtika kAryoM, zodha evaM parAmarza maNDaloMmeM vyasta rahate haiN| Apake kuzala dUradarzitA pUrNa netatva evaM mArgadarzanakA aneka saMsthAnoMko pUrA-pUrA lAbha milatA hai / sAhitya sRjanameM ApakI vizeSa ruci hai| ApakA adhikAMza samaya lekhana, sampAdana, anuvAda va TIkA karane meM vyatIta hotA hai / lekhana kalAmeM Apa jitane siddhahasta haiM, utanA hI ApakA vANIpara adhikAra hai / ghaNToM apanI ojasvI vANIse bar3ese bar3e samudAyako sambodhita kara Apa maMtra mugdhakara prabhAvita karate haiN| Apa jitane bar3e vidvAna haiM, utanI hI Apake jIvanameM sAdagI hai aura saralatA hai| ADambarahIna jIvana hI unheM vizeSa priya hai| nispRhatA ApameM kUTa-kUTakara bharI hai| dhArmika, sAmAjika AyojanoMmeM Apa kabhI bheMTa svIkAra nahIM karate / niSkAma bhAvase dharma tathA samAja sevAkA nirvAha prArambhika jIvanase hI nirAsakta vRttise kara rahe haiM / vartamAnameM yaha apratima anukaraNIya Adarza hai jisake darzana hameM vyaktimeM kadAcit hI anyatra milate haiM / aise saMkalpake dhanI vyakti isa bhautika yugameM virale haiN| unhoMne samAjase lenekI apekSA use diyA hI diyA hai| :-hamArI smRti jahA~ taka jAtI hai, hameM paNDitajIkA sneha evaM kRpAbhAjana honekA saubhAgya prApta hai| unakA hamAre parivArase samparka rahA hai| hameM aisA koI avasara yAda nahIM jaba paNDita jIne hamAre pArivArika, dhArmika utsavoM yA vaivAhika mAMgalika prasaMgoMmeM bhAga na liyA ho / unakA AzIvarvAdAtmaka varadahasta sadaiva hamAre Upara rahA hai| ve hamAre parivArake abhinna aMga, agraja aura karNadhAra rahe haiM / aneka bAra yAtrAoMmeM unake sAhacarya evaM satsaMgake lAbhase bhI lAbhAnvita hue haiN| aisI aneka rocaka, sarasa pravAsakI smRtiyA~ haiM jo hamAre smRti paTalapara nidhi svarUpa surakSita haiN| unameM eka aisI avismaraNIya ghaTanA hai jisakA ullekha karanA anucita na hogaa| paNDitajIke vidyArthI jIvanakI ghaTanA hai| Apa AdaraNIya paNDita jaganmohanalAlajIke sahapAThI the / paNDitajIke pitA zrI bAbA gokulacandra brahmacArI dharma pracAra hetu pannA sTeTake aMcalameM base grAmoMkA bhramaNa kara rahe the| dUra-dUra taka phaile vanoM ke bIcameM choTI-choTI grAmINa bastiyoMmeM jaina samAjake parivAra basate the| riyAsata honese AvAgamanake vizeSa sAdhana sulabha na the| kabhI-kabhI riyAsatakI DAka sevA basa AtI thI / rAjya karmacAriyoMkI kRpAse basameM kabhI-kabhI kucha yAtriyoMko yAtrAkI suvidhA mila jAtI thii| adhare bane honeke kAraNa bIca meM hI yAtrIko mArgameM chor3a detI thI / durgama pahAr3I vana-vIthiyoMke dvArA abhISTa sthAnoMmeM pahu~caneke liye kAphI kaThinAIkA sAmanA karanA par3atA thaa| daivavazAt bAbA mokulacandrajI bhramaNa karate-karate eka grAmameM sakhta bImAra ho gye| paM0 jaganmohanalAlajIko kisI taraha pitAjI kI bImArIkI sUcanA milii| ve jaise-taise kaThinAiyoMkA sAmanA karate hue patA lagAkara vanya mArgose usa

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gA~va pahu~ca ske| jaMgalI sthAna honese mArga meM hiMsaka pazuoM evaM zeroMkA bhaya barAbara banA rahatA thaa| pitAjIko 30 laMghane ho cukI thiiN| deha TUTa cukI thii| grAmINa vaidya 20 mIla dUrapara rahate the| cikitsAkI samucita vyavasthA na pAkara aura sthiti gambhIra dekhakara inhoMne eka patra apane sahAdhyAyI mitra zrI kailAzacandra jIko murenA vidyAlaya ke patepara pitAjIkI gambhIra sthitikA jikra karate hue chor3a diyaa| jaba unheM inakA patra milA, ve mitrake saMkaTase vicalita hue| paisA pAsa meM nahIM thaa| jaTila samasyA thI / kevala eka aMgUThI sonekI aMgulI meM thI / antatogatvA koI cArA na dekhakara usIko giravI rakhakara mitrakI sahAyatArtha ve murenAse cala pdd'e| cUMki hamAre parivArase bAbA zrI gokulacandra jI kA sambandha thA, ataH ve calakara sIdhe kaTanI Aye aura yahAM inhoMne bAvAjIkI bImAroko sUcanA dii| hamAre para bhI unakI asvasthatAkA samAcAra AyA thA / para usa gA~vakA pUrA-pUrA patA ThikAnA na mAlUma honese hamAre tAU va cAcAjI vagairaha koI sahAyatA na kara sake / kintu kRtasaMkalpa paM0 zrI kailAzacandrajI grAmakA patA lagAte-lagAte satanA sTezana se pannA riyAsatake usa durgama jaMgalI grAma meM anekAneka kaThinAiyoM ko pArakara, pada yAtrA tathA ghor3ekI sahAyatA se pahu~ca gye| jaba unakI paNDita jaganmohanalAla jIse bheMTa huI to unake netra bhara Aye / gambhIra vastusthitike samaya inake sAhasa aura sAyanAne jo kArya kiyA, vaha kisI mahauSadhise kama nahIM thA / zanaiH zanaiH bAbAjI svastha hue| unakA samAja sevA evaM jina dharma pracArakA kArya yAvat jIvana calatA rahA / zrI siddha kSetra kuMDalapura meM unake dvArA sthApita zrI mahAvIra udAsIna Azrama Aja bhI vartamAna hai / zraddheya paNDita jaganmohanalAlajI Aja bhI unake jIvana smAraka hai jo gRha tyAgakara nispRha jIvana yApanakA vrata lekara jaina saMsArakI mahatI sevA kara rahe haiN| aise maharSi-sama mahAmAnavako merA zata-zata praNAma / anupama nidhi seTha bhAgacandra sonI, ajamera paNDitajI samAjakI anupama nidhi haiM, unakA sammAna samAjakA sammAna hai, jinavANIkA sammAna hai / vAgdevI sarasvatIke mahAn upAsaka paNDitajI aneka mahatvapUrNa granthoMke yazasvI racayitA tathA sampAdaka, prakhara patrakAra evaM kuzala ojasvI upadeSTA hai| unakI vANImeM ojapUrNa mAdhurya lekhanImeM tarkapUrNa gaveSaNAtmaka zailI tathA samAjako dizA denekI adbhuta kSamatA hai| pUjya kSu0 zrI 105 gaNezaprasAdajI varNIke zabdoMmeM 'syAdvAdake prANa' paNDitajI vastutaH syAdvAdake prANa hai| inhoMne apanI kSamatApUrNa sAdhanAse zrI svAdvAda mahAvidyAlayako vizAla vaTavRkSake rUpameM pallavita puSpita kiyA hai| unakI yaza-surabhi Aja unake hajAroM ziSya sarvatra bikhera rahe haiN| dUsarI ora jainadharmake zAzvata siddhAnta svAdvAdake ve prakhara prabala upadeSTA tathA racanAkAra haiN| svAdvAdake prANakA syAdvAdake prati samarpaNa bhAvanApanIya hI nahIM, apitu abhinandanIya hai paNDitajIkA aura merA sAmAjika sauhArda hai balki kahanA na hogA ki unakA sAmAjika sneha antaraMgase hai| ve ekAdhika bAra ajamera padhArakara apanI mRduvANIse ajamera vAsiyoMko upakRta kara cuke haiN| unakA nizchala anurAga mere smRti paTalapara satata banA rahatA hai| paNDitajI cirAyu hoM, samAjakA cirakAla taka mArgadarzana kareM, yahI zrImajjinendra devase prArthanA hai / - 46 - ,

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mahAn mAnavaratna bhagavAnadAsa zobhAlAla jaina, sAgara, (ma0 pra0) jJAna samAna na Ana jagatameM, koU sUkhako kAraNa / yaha paramAmRta janma-jarA-mRtyu, roga nivAraNa / siddhAntAcArya paNDita kailAzacandra jI zAstrI, nyAyatIrthakA akhila bhAratIya stara para abhinandana sampUrNa jaina samAjake lie bar3e hI gauravakI bAta hai| Apa jaina siddhAntake murdhanya vidvAna haiN| unakI gaNanA bhAratake uccakoTike vidvAnoMkI zRGkhalAko suzobhita kara rahI hai| 'guNoMkI sarvatra pUjA huA karatI hai / ' isI bhAvoktipUrNa tathyako lekara, jaina-ajaina jo bhI Apase paricita haiM, sabhIko unakI guNa garimApara garva hai / / paNDitajI hindI-saMskRta, prAkRta Adi bhASAoMke jJAtA, jinavANI mAtAke ananya upAsaka, sarasvatIke varadaputra, vidyAvAridhi, jainadharma, darzana evaM sAhityake prakAMDa vidvAna, sAhitya manISI, saphala sampAdaka, granthakAra, racanAkAra, TIkAkAra tathA jaina dharmake gUr3ha rahasyoMke jJAtA, ojasvI vaktA evaM pravacana kartA hai / vaha sAhityakI vividha-vidhAoMse zrI-sampanna haiN| paNDitajIkI sasthAgata, satata sAhityika sevAe~ sadaiva cira smaraNIya rheNgii| unake jIvanakA adhikAMza samaya adhyayana, manana evaM cintanameM vyatIta huA aura vahI krama abhI bhI unake jIvanake dainika kAryoM meM samAhita hai / isase bar3hakara unake jIvanakI vilakSaNatA aura kyA ho sakatI hai ? vAstava meM vaha sAdA jIvana ucca vicArake prabala poSaka aura jJAnagaMgAmeM avagAhana karanevAle mahAn mAnava ratna haiN| dharmake pracAra evaM prasArameM unhoMne apanA sArA jIvana hI samAjako samarpaNa kara diyA hai aura isa uktiko siddha kara diyA hai ki jJAnake samAna sukhakA sAdhaka anyatra milanA saMbhava nahIM hai| inhIM Atmika prasUnoMke dvArA hama zraddheya paNDitajIke sammAnameM apanI bhAva vandanA samarpita karate hue zrIvIra prabhuse unake svastha jIvana evaM dIrghAyukI maMgala kAmanA karate haiM / mahAvidvAn paNDitajI satyandharakumAra seThI, ujjaina, (ma0 pra0) vAstava meM jaina-samAjake mahAvidvAna, cintaka aura manISI paM0 kailAzacandrajI zAstrI siddhAntAcArya banArasakA akhila bhAratIya stapara abhinandana eka anukaraNIya prayAsa hai| maiM isa abhinandanako eka Adarza abhinandana mAnatA haiN| yaha aise vyaktitvakA abhinandana hai jisane apane jIvanakA hara kSaNa mA~ bhAratIkI sevAmeM, usakI sAdhanAmeM arpita kiyA hai| aisA abhinandana samAja va rASTra ke lie gauravakI bAta hai| __ bhArata deza sadaiva vidvAnoMkA gar3ha rahA hai| ye samAjake eka sajaga praharI hote haiN| inake pavitra aura Adarza jIvanase samAja aura rASTra ke jIvanakA nirmANa hotA hai| prAcIna bhAratameM jaina samAjameM harayugameM aise vidvAna hote rahe haiM jinake cintanase aura Adarza sAhitya-sarjanase bhAratIya rASTrako Adarza

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ullekhanIya sevAyeM huI haiN| unameM mahAvidvAn paM0 ToDaramalajI, jayacandajI, paM0 sadAmukhajI, dyAnatarAyajI, bhAgacandajI, TekacandajI Adike nAma vizeSa ullekhanIya hai| vartamAna pIr3hImeM bhI aneka vidvAna paidA hae haiM jinameM paM0 kailAzacandrajI zAstrIkA uccatama sthAna hai| paNDitajIse merA sAkSAt paricaya bahuta kama haA hai, lekina unake Adarza jIvanase aura unakI vidvattAse maiM kAphI prabhAvita huuN| maiM jAnatA hU~ ki unhoMne jaina-sAhitya va samAjake lie jo sevAyeM arpita kI haiM ve itihAsake pannoMmeM smaraNIya rheNgii| paNDitajI samAjameM eka nirbhIka, spaSTavAdI evaM niHsvArtha vaktA haiN| unakI vANImeM oja hai, Adarza hai| ve samAjameM eka aise vidvAna hai jinhoMne kabhI bhI apane jIvanako kisI bhI vyarthaka vivAdameM nahIM ulajhAyA hai| ve eka vizuddha AgamapaMthI vidvAn haiN| unake vicAra paMthabhedoMse Upara uThe hue haiN| ve nahIM cAhate ki samAjameM isa tarahake vivAda panapeM / ve eka vItarAga mArgake poSaka haiM aura zithilAcArake ghora virodhI haiN| ve cAhate haiM ki jainadharma Adarza banA rhe| unake vicAroMmeM jainadharma eka ADambaravihIna dharma hai / paNDitajIkI dhArmika AsthA aDiga hai| vartamAna sAdhu saMsthAmeM bhI unakI AsthA hai, lekina unameM vyApta zithilAcArako ve kisI bhI kImatameM sahana kara leneko tatpara nahIM hai| jainasandeza patrake Apa se sampAdaka haiN| ApakI sampAdakIya vicAradhArA hamezA samAjako sahI mArgadarzana detI rahI hai| jainasandeza Adarza sevA evaM uccakoTikA patra mAnA jAtA hai / isakA zodhAMka to Aja zodhake vidyArthA aura vidvAnoMke lie prANasvarUpa hai| isa patra kI nIti vAstavameM ApahIke kAraNa niSpakSa rahI hai| Apane kabhI bhI isa patrameM kisI vivAdako mahattva nahIM diyA aura na svayaM kabhI kisI vivAdameM pdd'e| sonagar3hake pUjya kAnajI svAmIko lekara Aja samAjameM kAphI vivAda hai| isako lekara Apa para bhI kabhI-kabhI AkSepa kiye jAte haiN| lekina jahA~taka merA khyAla hai, Apane apane Apako kabhI bhI isa vivAdameM nahIM ulajhAyA / sahI bAtakA samarthana karanA pakSapAta nahIM khlaataa| sonagar3hake sambandhameM bhI Apane vahA~para honevAle vizAla samArohameM bhI kucha aisI bAtoMkA DaTakara virodha kiyA thA jo unhoMne vahA~para viparIta rUpameM dekhI thI / sahAranapura meM maiMne svayaM hI kAnajI svAmIke sambandha paNDitajIse carcA kI thii| taba bhI unhoMne mujhe yahI kahA thA ki hamArA samarthana kisI bhI vyakti vizeSakA nahIM hai, hamArA samarthana sirpha vItarAgamArga aura AgamakA hai| kaI bAra unake vicArase maiM bhI sahamata nahIM hotA, taba maiM barAbara unase patra vyavahAra karatA hU~ aura mujhe unase spaSTatayA nirbhIkatA pUrvaka samAdhAna milatA hai| isase mAlUma hotA hai ki ve apane vicAroMpara pUrNataH dRr3ha rahate haiN| unakI spaSTavAditA aura nirbhIkatAse maiM kAphI prabhAvita hotA huuN| paNDitajIne kitane hI maulika aura siddhAntagranthoMkA sampAdana kiyA hai aura vartamAna pIDhIko mArga darzana deneke liye nava nirmANa bhI kiyA hai| Apake dvArA racita granthoMmeM jainadharma nAmA granthakA viziSTa sthAna hai| yaha Aja deza aura videzameM mAnyatA prApta hai| anya grantha bhI paThanIya aura mananIya hai| Apako janma denekA saubhAgya uttarapradezako milA hai lekina Aja ve itane sArvabhaumika hai ki hara prAntakA vyakti Apako apanA mAnatA hai aura anubhava karatA hai ki Apa hamAre hI haiN| syAdvAda mahAvidyAlaya banArasase to Apa varSoMse sambandhita rahe hI haiM lekina ApakI jaina samAjakI anya saMsthAoMke liye bhI ullekhanIya sevAyeM rahI haiN| samAja sevA bhI hamezA ApakI niHsvArtha rahI hai| mahAvIra jayantI jaise samArohoM, dazalakSaNa parva jaise mahAna parvo meM dharma pracArArtha Apa padhArate haiM lekina Apane kabhI bhI samAjase -48

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kisI bhI rUpameM koI AkAMkSAyeM pragaTa nahIM kI hai jabaki anya vidvAnoMkI sthiti isake viparIta hai| aise mahAvidvAn para hameM garva hai aura AsthA hai| paNDitajIkA eka Adarza cAritrika jIvana hai| sAttvika khAnapAna hai aura sAdA pahanAvA hai| unameM na ahaMkArake darzana hote haiM aura na bhAvanAyeM / vAstavameM, ve uccakoTike mahAna vidvAna hai / maiM unako jaina samAjakI eka amUlya vibhati mAnatA huuN| vartamAnameM paNDitajI jese vidvAnoMkA udagama honA saMbhava nahIM hai| yaha mahAvidvAna ciraMjIvI banakara isa mahAna vItarAga mArgakI sevA karate hae apane Apako amara bnaayeN| lokapriya sampAdaka hIrAcanda boharA, kalakattA samAjale yazasvI lekhaka, uccakoTike vidvAn evaM lokapriya sampAdaka paM0 kailAzacandrajI zAstrIke dvArA jainadharma, sAhitya va samAjake kSetrameM jo ullekhanIya sevAyeM huI haiM, samAja unheM kabhI vismaraNa nahIM kara sktaa| unakI baktatva zailI, lekhana zailI evaM pragAr3ha vidvattAkI chApa agaNita vyaktiyoM para paDI hai| zAstrIjIne apanA samUcA jIvana hI sevA hetu arpita kiyA hai| vidyAke pracArake kSetrake atirikta jaina sandezake sampAdaka ke rUpameM unhoMne jisa nirbhIka, sulajhI huI vicAradhArAkA paricaya diyA evaM samAjako vivaTanase bacAnekA sadA AhvAna kiyA, yaha unakI vizeSatA hai / zAstrIjI dIvAyu hoM, sadA nIroga raheM aura samAjako unakI sevAkA lAbha mata prApta hotA rhe| yahI zrI vIra prabhuse merI prArthanA hai / AsthAke pratIka DaoN. devendrakumAra zAstrI, nImaca saMsArameM vyavahArakI ujjvalatA liye taraha-tarahake caTakIle raMgoMmeM prakAzita honevAle vihagoM, marAla-mAlAoM aura tadanurUpa apane Apako vyakta karane vAle nara-nAriyoMkI bhI kamI nahIM hai / zabdoMko raTa lene vAle khagoMkI bhASAmeM apane vyaktitvakA pradarzana karane vAle vidvAnoMkI bhI kamI nahIM dikhalAI pdd'tii| isI prakAra cAri kA dambha bharane vAle aura apanI zreSThatAkA DhiMDhorA piTavAne vAloMkI bhI kamI nahIM hai| kintu una sabameM alagase lakSita honevAlA bhI eka mAnavIya vyaktitva hai jo apanI AsthAke zikhara para sadA sthira rahane vAlA hai, jise apanI AsthAkA svAbhimAna hai aura jo pratyeka paristhitimeM apanI Iko ujAgara karane vAlI AsthAkA pratIka hai| aise vyaktitvakA saMgharSa kama nahIM hotA, kintu vaha aDiga caTTAnakI bhA~ti jhaMjhAoM, cakravAtoMkI cintA kaba karatA hai? usake vyaktitvakA nirmANa AsthAke una sUtroMse hotA hai jo kabhI miTanA nahIM jAnate aura jo sadA aparAjeya hote haiN| jaina samAjakI vidvanmaNDalImeM pramukha rUpase vyAkhyAnavAcaspati paM0 devakInandanajI aura paM0 cainasukhadAsajIkA barabasa smaraNa ho AtA hai, jinakI prakharatA satyake kharepanameM camakatI huI bhAsamAna hotI thI aura jo AsthAke pakSadhara the| unakI jaisI nirbhIkatA, spaSTatA aura kharApana Aja bhI guruvaryameM parilakSita hotA hai| samAja aura dezameM cAhe jaise vicAroMkI A~dhI calatI ho, samaya-samaya para jhaMjhAvAtoMkI prabalatA lakSita hotI ho; kintu unake vicAroMmeM sadA ekarasatA hai-samarasatA hai| ve

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vItarAgatAke prabala pakSadhara haiN| koI kucha bhI kahe aura kacha bhI mAne: vaha baDe-se-baDA sAdha. tyAgI bhI kA jAtA ho, para jinavANIke sAmane ve kisIke Age sira nahIM jhakA skte| yaha eka aisI vizeSatA hai jo kisI viralemeM hI lakSita hotI hai| mere guruvarya aise hI virale haiN| prabhAvaka vaktRtA aura prabhAvotpAdaka lekhana, sAtha hI zAstrIya granthoMkA sampAdana, anuvAda AdikA kArya saba eka sAtha saphalatAse karane vAle bahata kama dekhe jAte haiM / ApameM ye sabhI vizeSatAeM eka sAtha pAI jAtI haiM / lekhanameM bhI spaSTatA, niSpakSatA aura prAmANikatA Apake vizeSa guNa haiM / ekake bAda eka kara aneka pIr3hiyA~ bItatI jAyeMgI, parantu Apake guNa sarasvatI-mandirameM praveza pAne vAloMke lie, jaina AsthAkI deharI para car3hane vAleke lie, sadA dIpakake prakAzakI bhAMti spaSTa Aloka pradAna karate raheMge / aura isIliye yuga-yugoM taka AsthAke pratIkako hama apane smatimandirameM saMjo kara rakheMge-bhAvI pIr3hIke patha-pradarzana va preraNA-prApti hetu| satata abhinandanIya paMDitajI DA0 jyotiprasAda jana, lakhanaU 'paMDita' zabda idhara kucha vivAdakA viSaya bana gayA hai aura kaI aise arthoM meM bhI prayukta hone lagA hai jo zAyada upahAsAspada yA azobhanIya bhI lgeN| tathApi sacce paMDita Aja bhI haiM, sadaiva rahe haiM aura hote raheMge / samAdaraNIya siddhAntAcArya paMDita kailAzacandra zAstrI aise hI yathArtha paMDita hai| vartamAna jaina zAstrI paMDitoMmeM vaha zIrSasthAnIya haiN| vaha adabhuta pANDityake dhanI, jaina sAhityake gambhIra adhyetA aura parama siddhAnta marmajJa hI nahIM haiM, varan purAtana zAstrakAroMke hArdako kholakara sarala sugama bhASA evaM zailImeM use prastuta karane meM bhI atyanta pravINa haiN| eka kuzala adhyApaka honeke sAtha hI sAtha vaha eka pragatizIla sajaga patrakAra bhI haiM, aura eka AkarSaka vaktA evaM pravacanakAra honeke sAtha-sAtha vipula evaM vividha sAhityake praNatA bhI haiN| siddhAntajJa yA dArzanika vidvAna bahadhA aitihAsika daSTi-zUnya hote haiM, kintu hamAre paMDitajI isa niyamake apavAda haiN| unake lekhanameM bhI aura bhASaNoMmeM bhI eka sulajhI haI samIkSAtmakatA, tulanAta adhyayana tathA svatantra cintana bhI yatra-tatra prabhuta dRSTigocara hote haiN| unakA adhyayana jaina zAstroM taka hI sImita nahIM rahA, varana jainetara dArzanika, dhArmika evaM laukika sAhitya aura samasAmayika vicAradhArAoMse bhI unhoMne svayaMko avagata rakkhA / isIse unake vicAroMmeM prAcInatA aura AdhunikatA, purAne aura naye, kA svastha sAmaMjasya bahudhA prApta hotA hai| pakSakA Agraha unheM abhibhUta nahIM karatA, satyakA Agraha hI unheM iSTa rahA hai| isIlie vaha bhinna yA virodhI vicAroM athavA sampradAya AdikoMmeM jahA~-kahIM kucha upAdeya dekhate haiM to usakI sarAhanA karane meM saMkoca nahIM karate, aura svayaM apanI paramparAmeM jahA~ koI asiddha, tarkahIna yA anupAdeya bAta dekhate haiM to usakI AlocanA karane yA use amAnya karane meM bhI nahIM cuukte| vaha guNagrAhI haiN| isake atirikta, zodha-khojake kSetrameM jisa anAgraha dRSTikI apekSA rahatI hai, vaha unameM bharapUra hai / vIrasenIya dhavalATIkAke racanAkAlako lekara sva. pro0 hIrAlAlajIke sAtha vicAra-virodhakI kahAnI cauMtIsa-paiMtIsa varSa purAnI ho gii| AdaraNIya prophesara sA0 se matavirodha karanA usa samaya hamArA eka dussAhasa hI zAyada samajhA gayA thaa| unake nAma, vaiduSya aura prAmANikatAkI dhAkake kAraNa hamArA kisIne samarthana nahIM kiyA, yahA~ taka ki sva. mukhtAra sA0 ne bhI nahIM, jinheM hamArI bAta jaeNca gayI thii| kintu

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hamAre matakA khaMDana bhI Aja taka kisIne nahIM kiyaa| mukhtAra sA0 evaM paMDitajI prabhati koI-koI vidvAna isa matabhedakA ullekha avazya karate rahe / kintu ukta ghaTanAke lagabhaga do dazaka bAda jaba paMDitajIkI dRSTimeM kucha aise saMdarbha Aye jinase hamArA mata samarthita hotA thA, to zodhAMka meM prakAzita apane eka lekhameM unhoMne hamAre matakI spaSTa puSTi kara dii| usa lekhase yaha bhI vidita huA ki svayaM pro0 hIrAlAlajIne bhI yaha svIkAra kiyA thA ki harivaMzakAra jinasenasUri ( 783 I0 ) ke sanmukha dhavalATIkA avazya rahI thii| hamane dhavalAkA racanAkAla 781 I0 siddha kiyA thA, jabaki prophesara sA0 ne 816 I0 nirNaya kiyA thaa| paMDitajI ke anAgrahI zodhaka dRSTike aise aneka udAharaNa haiN| hamAre sAtha paMDitajIkA nikaTa paricaya evaM ghaniSTha samparka hai| unake darjanoM pravacana aura bhASaNa sune haiM, jaina saMdezake unake agralekhoMko sAdhika tIsa varSase barAbara par3hate A rahe haiM, unake anyatra prakAzita lekhoM aura pastakAkAra kRtiyoMko bhI prAyaH sabhIko par3hA hai| ghaNToM unase carcA-vArtA kI hai, dekhA-samajhA hai, unase bahuta kucha sIkhA hai, unase hameM sadaiva bar3e bhAIkA sneha milA hai| unake madhura vyavahAra, sarala hRdaya tathA spaSTavAditAse unakA virodha karanevAle bhI inkAra nahIM krte| yoM spaSTavAdI svatantratA samAlocakakA virodha karanevAle to hote hI rahate haiM unake bhI haiM / parantu, virodhase ghabarAkara apanI bAta kahanese bhI paMDitajI kabhI nahIM cuukte| apane prakANDa vaiduSya, madhura vyavahAra, nirlobha aura saralatAke kAraNa paMDitajI na kevala jaina samAjameM hI paryApta lokapriya rahe haiM, varan jainetara vidvatsamAjameM bhI samAdata rahe haiN| jaina samAjake lie unameM eka tar3apa hai, vizeSakara vartamAna jainoMke jIvanameM dharmabhAvakA jo hAsa hotA jA rahA hai aura dharmake nAmapara jo vikRtiyA~ udayameM A rahI haiM unase vaha kSubdha haiN| unake lekhoMmeM vaha kSobha bahudhA tIkhA hokara ujAgara hotA hai aura aneka pAThakoMko bhI kSubdha kara detA hai-kuchako sudhArakI preraNA dekara to kuchako virodhakI / vaise bhI, paMDitajIke sacce bhakta zAyada thor3e hI haiM, kyoMki paMDitajI na kuTanItijJa haiM aura na cATukAra, aura zAyada vyavahAracatura bhI kucha kama haiM / isaliye jisake sAtha kucha upakAra bhI karate haiM, vaha bhI unase saMtuSTa nahIM hotaa| unakI bAhya veSabhUSAkI sAdagI aura antarakI saralatA-'jahA anto tahA bAhi, jahA bAhi tahA anto' ne unheM duniyAdArIke lie kucha nirarthaka-sA banA diyaa| santoSI prakRti aura saMyamI jIvana hote hae bhI vyAvahArika udAratAkI kamIne unake prazaMsakoMko saMkhyA sImita rakhI hai| guNa hote haiM to doSa bhI kucha hote haiN| paMDitajImeM bhI donoM haiM-pUrNa nirdoSa to koI hotA hI nahIM, sivAya vItarAga bhagavAn ke| jo guNagrAhI haiM, ve doSoM para dRSTi nahIM DAlate, guNoMko hI grahaNa karate haiM, aura unhIMke AdhArase vyakti vizeSakA mUlyAMkana karate haiN| paMDitajIke jo doSa yA truTiyA~ hai ve vaiyaktika hai, kintu unake jo guNa haiM, jaina vidyA, sAhitya, saMskRti aura samAjake lie unakI jo amUlya sevAyeM aura deneM haiM, unhoMne vartamAna yugIna jaina paMDitoM, vidvAnoM, sAhityakAroM, patrakAroM, zikSakoM, pravaktAoM aura samAja udabodhakoMmeM unheM jo agrasthAna pradAna kiyA hai, vaha sthAyI mahattvakA hai|

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dharmazAstra maya saba jaga jAnI pro0 khuzAla candra gorAvAlA sAmalakI mahAvIra pAThazAlAse pravezikA uttIrNakara maiM syAdvAda mahAvidyAlaya meM praviSTa huA aura 29 julAI 1928 ko prAtaH dharmAdhyApakajI paM0 kailAzacandra siddhAnta zAstrIkI kakSA meM sAgAra dharmAmRta lekara upasthita huA / maiMne dekhA ki lambI bImArIse ubharate, khA~sate - khakhArate aura durbala adhyApakajI binA pustaka ke hI par3hA rahe haiN| bar3I kakSA ke chAtroMse jAnA ki karmakANDa vagairaha bhI isI taraha par3hAte haiM, kyoMki murainA siddhAnta vidyAlayake diggaja vidvAnoMke ziSya haiM / yadyapi vidyAlaya gRhapatiko anya adhyApakase kyA, dharmAdhyApaka ( pradhAnAdhyApakajI ) se bhI adhika vetana tathA suvidhAeM dekara tathA prabandha samAse alaga rakhakara dharmAdhyApakIkI samucita garimAko svayaM daye thA / tathApi dUsaroMkI najara meM alpajJa yA ajJa banakara bhI apane karttavya svArthako sarvopari karake calanevAle dharmAdhyApaka paM0 kailAzacandrajIne apane jJAnakI puSTi tathA vaktRtAkA aisA vikAsa kiyA ki do varSa bAda jaba kAzI vizvavidyAlaya ke mAnada jaina dharma prAdhyApakake padake liye paM0 kailAzacandra jIke sAtha AcArya evaM vayasA praur3ha bar3e chAtra bhI abhyathA hue the, taba prophesara sva0 baeNrisTara campatarAyane una AcAryoM kI apekSA paM0 kailAzacandra jIke pakSameM apanI saMstuti kii| tadanusAra inakI kAzI vizvavidyAlaya meM niyukti huI / AcAryamanya chAtroMne bhI unakI vidvattAkA lohA mAna liyA / paMDitajI ke sahAdhyAyI sva0 paM0 rAjendrakumArajI isa samaya taka bhA0 di0 jaina zAstrArtha saMghake dvArA apanA prabhAva uttara bhArata meM jamA cuke the / inhoMne eka ora apane sAthiyoM sva0 paM0 ajitakumAra zAstrI, paM0 cainasukhadAsajI, paM0 jaganmohanalAlajI aura paM0 kailAzacandrajIko sAtha liyA, vahIM dUsarI ora apane agraja sahAdhyAyiyoM ( sva0 paM0 tulasIrAma vANIbhUSaNa, paM0 arhadAsajI pAnIpata, Adi ) ko bhI pratiSThita kiyA thA / sva0 lAlA zibbAmalajI raIsa, ambAlA chAvanIkI vizAlahRdayatA, jina dharma-prema aura sImita kintu samaya para datta dAnane vedavizArada sva0 paM0 maMgalasenake abhibhAvakatva meM vikasita 'saMgha' ko alpa kAlameM hI 'mahAsabhA' aura 'pariSad' se Age kara diyA thA, kyoMki Arya samAjake sAtha saphala zAstrArtho ko karaneke samAna hI 'saMgha' dhArmika AyojanoM aura dharmaguruoM ke vihArameM AyI bAdhAoMkA nivAraNa karanemeM bhI agraNI thA / phalataH sAmAjika samparka aura dizA bodha deneke lie saMghane jaba 'jaina darzana' patrikAko prakAzita kiyA, to paMDita kailAzacandrajIkA patrakAritAkA prArambha huA, aura 'jaina saMdeza' sAptAhikake dvArA to samAja ke samasta patroMne paM0 kailAzacandrajIko mUrdhanya sampAdaka rUpameM svIkAra kiyA, bhale hI katipaya sthitipAlaka unake vicAroMse asahamata the / kintu isase zAstrIjI ke prabhAvakA vistAra hI huA kyoMki dazalakSaNa parva AdimeM zAstra pravacana ora vyAkhyAnake lie itane nimaMtraNa milate the ki vidyAke adhikAriyoMko vivaza hokara manA hI karanA par3atA thA / syAdvAda mahAvidyAlaya meM uccatama prAcya zikSaNa ke Adarzako pUjyavara zrI 105 gaNezavaNa ne svayaM Adarza nyAyAcArya banakara kAryAnvita kiyA thaa| jaba sva0 0 zItalaprasAdajI adhiSThAtA hue, to inhoMne sva0 seTha mANikacandra je0 pI0 ke vicAroMse sahamata hokara nyAyatIrtha, zAstrI Adike sAtha pAzcAtya ucca zikSA ( bI0 e0, ela-ela0 bI0 ) kA vidyAlaya meM sUtrapAta kiyA thA / parivartita paristhitivaza jaba brahmacArIjIne adhiSThAtRtva chor3A, to punaH pUjya zrI 105 gaNezavarNI mahArAja adhiSThAtA hue / inhoMne syAdvAda mahAvidyAlaya ke zikSaNa lakSyako siddhAntazAstrI, AcArya aura ema0 e0 taka pahu~cA diyA | - 52 -

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vidyAlayakI isa uttama zaikSaNika upalabdhimeM paMDitajIkA pradhAnAcAryatva nizcita hI dharma dravya thaa| isIliye varNIjI syAdavAda vidyAlayake prANa kahakara samAjameM inakA paricaya dete the| paNDitajIke prAcAryatvameM syAdavAda mahAvidyAlayase sana 1939 meM jaina samAjakA prathama AcArya evaM ema0 e0 nikalate hI ubhaya-zikSaNakI asaMbhavatA chAtroMke manase vidA ho gii| isI samayase sva0 sAha zAntiprasAdajI dvArA sthApita mUrtidevI chAtravRttiyA~ milate hI syAdvAda mahAvidyAlayase AcAryake sAtha ema0 e0, esa0 esa0 sI0, iMjIniyariMga karanevAloMkI bAr3ha A gii| yadi isa yugako syAdvAda mahAvidyAlayakA aura paMDitajIkA svarNayuga kahA jAye, to samucita hI hogaa| isa antarAlameM aneka chAtroMne AcArya, ema0 e0, pI-eca0 DI0 to kiyA hI, bahutase una prAka-chAtroMne bhI AcAryake zeSa khaMDoMko pUrNakara praur3hAvasthAmeM ema0 e0 aura pI-eca0 DI0 kiyA aura syAdvAda mahAvidyAlayake gauravako bar3hAyA jo paristhitivaza apUrNa prAcya-zikSaNa hI chor3a kara cale gaye the athavA jo jaina samAjake anya vidyAlayoMkA pUrNa zikSaNa ( nyAyatIrtha aura zAstrI-maMgbaI ) karake adhyApanArtha vArANasI bheje gae the| sva0 paM0 sukhalAlajI saMghavI prajJAcakSa isa zatIke caturtha dazakameM kAzI vizvavidayAlayake prAcya vidyAlayameM jaina darzanake vyAkhyAtA hokara Aye the aura vidyAlayase lage jaina mandirakI dharmazAlAmeM rahate the / unheM vyutpanna tathA praur3ha jaina vidvAnoMkA samAgama iSTa thA kyoMki ve 'vAcaka'ke binA apanA bauddhika jIvana calA hI nahIM sakate the / jaina zAstroMke praur3ha paMDita, prabhAvaka vaktA aura niSpakSa zodhaka paM0 kailAzacandrajI tathA inake anagAmI kSayopazamazAlI, prabhaviSNu aura ArthikAya unninISu sva0 paM0 mahendrakumArakA samAgama prajJAcakSa jIke lie 'khAtpatitaratnavaSTi'ke samAna thaa| usa samaya prajJAcakSujIkA mata thA ki samantabhadrAdi hI jaina nyAyake Adi pratiSThApaka sarvopari AcArya haiN| phalataH inhoMne 'nyAyakumudacandra'ke sampAdana tathA prakAzana kA sujhAva diyA jise ukta donoM vidvAnoMne svIkAra kiyaa| isa prakAra paM0 kailAzacandrajIke sampAdakatva rUpa kI vyakti prAraMbha huii| satata svAdhyAya, dIrghacintana evaM niSpajJa dRSTike kAraNa inakI zodhakatA tathA prasAda guNa pUrNa zailIkI prazaMsA AcArya jugalakizora mukhtAra, DA0 upAdhye, paM0 nAthU rAma premI Adi tatkAlIna pramukha zodhakoM aura sampAdakoMne bhI kI thii| yadyapi zAstrIjIne syAdvAda mahAvidyAlayakI kakSAoMse bace pUre dinakA sadupayoga karanekI dRSTise hI jinavANI-sevA prAraMbha kI thI, tathApi Apa una logoMke kRtitvake bhI prazaMsaka rahe haiM, jinhoMne AjIvikA yA Aya bar3hAne kI dRSTise sAhitya sRjana ko apanAyA kyoMki nidAna lokika (AyavRddhi) honepara bhI ve satata svAdhyAyake zubhakA bandha to karate hI haiN| paMDitajIkI kSamatAse prerita hokara bhA0 di0 jaina saMghane bhI jayadhavalAke prakAzana aura sampAdana ko apane kAryakramameM liyaa| isI samaya varNI granthamAlA va bhAratIya jJAnapIThakI sthApanA huI aura paMDitajI unakI pravRttiyoMse bhI saMbaMdhita rhe| spaSTa hai ki isa arddha-zatIkI samasta jaina-pravRttiyoMse sAkSAta yA paramparayA paMDitajIkA sambandha rahA hai kyoMki apane kAryako karanA sabako yathA-zakti sahayoga denA aura kisIko ruSTa na karanA ApakI prakRti hai| sva0 paM0 rAjendrakumArajIke zabdoMmeM 'hAjirameM hujjata nahIM, gaira kI talAza nahIM, bhAI kailAzacandrajIkI apanI asAdhAraNatA hai| paDitajI syAdvAda mahAvidyAlayake jIvanadAnI haiN| vidyAlayane gyAraha varSakI vayameM bhartI karake inheM jaina vAGmayakA jJAna diyA aura isake bAda kucha samaya murainA tathA kucha samaya asvasthatAke kAraNa ghara rahane ke bAda 1927 se Aja takakA pUrA samaya inhoMne isa vidyAlayako diyA hai| inakA prAcAryatva syAdvAda -53-.

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mahAvidyAlaya kA bhI madhyAnha rahA hai| isa sabake pIche paMDitajIkA dharmazAstrakA adhyayana, dharmazAstra kA adhyApana, dharmazAstra kA pravacana, dharmazAstra para lekhana, tathA isakA hI cintavana, Adi haiN| ar3asaTha varSa kI vayameM vidyAlayase sevAnivRtta hokara bhI ukta samasta pravRttiyA~ yathAvat cala rahI haiM / yataH vidyAlayake lie upayukta prAcArya nahIM milA hai ataH vidyAlayake adhiSThAtRtvake sivA, zaikSya prAcAryoM ke sthitIkaraNake lie ve bar3I kakSAoMkA adhyApana bhI karate haiM / 'eke (dharmazAstra yA syAdvAda mahAvidyayAlaya) sAthai saba (dharma, samAja, saMgha, sAhitya Adi) sadhai'kA nidarzana inakA jIvana hai / tulasIdAsake lie' siyArAma maya saba jaga jAnI' thA, to inake lie bhI 'dharmazAstra maya saba jaga jAnI' hai| ataH unheM 'karo praNAma jora jaga paannii|" zraddheya paMDitajI narendraprakAza jaina, jaina iNTara kAleja, phirojAbAda, u0 pra0 Ajase bIsa varSa pUrva 'janasandeza' meM prakAzanArtha 'jainasamAja aura devamUr3hatA' nAmaka apanA pahalA lekha maiMne zraddheya paMDitajIke pAsa bhejA thA aura cAhA thA ki usake 50 ripriMTsa bhI mujhe mila jAyeM / vyaktigata paricaya na honese lekha chapegA yA nahIM, isa bAremeM to duvidhA thI hI, phira ripriMTsa pAnekI kyA ummIda ho sakatI thii| lekina merI prasannatAkA ThikAnA na rahA, jaba cauthe yA pA~caveM dina hI lekhakI svIkRtikA patra majhe milA, jisameM sandezake lie Age bhI barAbara kucha-na-kucha likhate rahanekA snehapUrNa Agraha thaa| usake kucha dina bAda hI sandeza milA / usameM merA lekha to thA hI, paMDitajIne usI sandarbhameM apanA sampAdakIya bhI likhA thaa| zIrSaka thA-'devamUr3hatAse baciye / mujhe ripriMTsa bhI prApta hue, mere manameM usa vakta prasannatAke sAtha hI sukhada Azcaryake bhI bhAva the| Aja aise kitane sampAdaka haiM jo navodita lekhakoMko isa taraha protsAhana dete hoM? zraddheya paMDitajIse bAdameM "morenA vidyAlayakA navonmeSa : kucha sujhAva' zIrSaka sandezameM prakAzita mere eka lekhapara sva0 paM0 makkhanalAlajI zAstrIkI pratikriyAko lekara patra-vyavahAra huaa| unhoMne usa samaya majhe vAda-prativAdase bacanekI salAha dii| sonagar3ha sambandhI AzaMkAoM evaM AkSepoMke mere eka patrake uttarameM to unhoMne jainasandezameM lagAtAra do sampAdakIya likhe, jinheM vyApaka sarAhanA milI / sampAdakIya noTake sAtha unhoMne mere patrako bhI chApa diyA / apane noTameM unhoMne mere dRSTikoNako santulita batAyA thaa| isa sambandhameM apane eka patrameM unhoMne apane ziSyase prApta TippaNIke AdhArase mere phalTanameM hae bhASaNoMkI prazaMsA kI thii| matabheda rakhanevAloMke prati bhI aisA audArya Aja kitane vidvAnoMmeM pAyA jAtA hai| pichale varSoM se merA unase sAkSAtkAra aneka bAra huA hai| unheM nikaTase dekhane-jAnaneke bAda merI yaha pakkI rAya hai ki ve kisI guTa yA paMthase ba~dhe hue nahIM haiM tathA svatantra rUpase jaisA ve socate haiM, use vyakta karanemeM kabhI saMkoca nahIM karate / satya-pratipAdana karane meM vaha nirbhIka haiM / isa yA usa pakSake loga kyA kaheMge, soceMge, isase vaha vicalita yA prabhAvita nahIM hote / / Ajataka mere kisI patrakA uttara mujhe na milA ho, aisA mujhe smaraNa nahIM hai| patrottarameM aisI tatparatA kama hI dekhaneko milatI hai| unake uttara saMkSipta kintu yuktiyukta hote haiN| patra pAnevAleko unase AtmIyatAkI jhalaka milatI hai| sabako apanatva denA paMDitajIkA eka bahuta bar3A guNa hai / -54

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zraddheya paMDitajIkI lekhanIkA bhakta to maiM bacapanase hI haiN| unakI pravAhapUrNa sIdhI-sarala bhASAkA pAThakapara acchA prabhAva par3atA hai / vaha kaThinase kaThina bAtako isa taraha likhate haiM ki vaha bAlakakI bhI samajhameM A jAe / unake vyaMgya ziSTa aura sapATa hote haiN| kabhI-kabhI cubhate to haiM, kintu jakhma nahIM karate / una sarIkhe lekhakakA pAnA jainasamAjakA saubhAgya hai| nirabhimAnI vyaktitva mahendra kumAra 'mAnava', chatarapura san 1940 ko julAImeM maiMne kAzI hindU vizvavidyAlayameM bI0 e 0 prathama varSameM praveza liyA thaa| nivAsakI vyavasthA syAdvAda vidyAlayameM kI thii| taba prathama bAra paM0 kailAzacandrajIke darzana karanekA saubhAgya prApta huA thA / lekina vizeSa paricayameM AnekA avasara nahIM milA thA kyoMki 15 dina bAda hI maiM prayAga calA gayA thaa| phira jaba-jaba kAzI AtA rahA taba-taba paNDitajIke darzana karatA rahA / paNDitajIkA vyaktitva bar3A sarala aura saumya hai / kucha logoMke vyaktitva or3he hue hote haiM, koI pANDitya or3ha letA hai, koI aphasariyata or3ha letA hai, koI pada or3ha letA hai| paNDitajI paNDita haiM lekina unhoMne pANDityako or3hA nahIM hai| isIlie ve bahuta hI nirabhimAnI haiN| paNDitajIne bahutase grantha likhe haiM, bahutase granthoMkA sampAdana kiyA hai / lekina unakI kIrtiko akSuNNa banAe rakhaneke lie unakI eka hI pustaka 'jainadharma' kAphI hai| isa pustakameM paNDitajIne gAgarameM sAgara bhara diyA hai| vizAla jaina vAGmayakA manthana kara unhoMne isa pustakameM navanItako juTA diyA hai| isase paNDitajIke gahana adhyayanakA patA calatA hai / yadi koI jaina dharmakA jijJAsu ho, to yaha pustaka usakI jijJAsAko pUrI kara sakatI hai| isI prakAra unakI pustaka 'jaina sAhityakA itihAsa : pUrva pIThikA' hai| isa pustakako par3haneke bAda sahaja hI anumAna kiyA jA sakatA hai ki paNDitajone pustakako likhanemeM kitanA parizrama kiyA hai| paNDitajIkA pravacana sunanekA kaI bAra avasara milaa| samAja dvArA paNDitajIko jagahajagaha pravacanake lie Amantrita kiyA jAtA hai| paNDitajIne khajurAhoke bhagavAn zAntinAthake mandirake prAMgaNameM pravacana kiyaa| unakA pravacana hRdaya para itanA prabhAva chor3anevAlA thA ki lagatA thA ki yaha pravacana samApta hI na ho| vaha pravacana hamAre mana, indriyoM aura AtmA-sabako tRpta kara rahA thA / paNDitajI svayaM yadi adhyAtmarasameM DUbe na hoM to dusaroMko bhI usa rasameM DubA nahIM skte| yaha zakti unhoMne apanI sAdhanAse arjita kI hai| unake pravacanakI dUsarI vizeSatA yaha hai ki vaha sampradAya yA pakSase ba~dhA nahIM hotaa| use koI . bhI dharmAvalambI suna sakatA hai aura samAna Ananda le sakatA hai / paNDitajI cirAyu hoM aura mAnava samAja kI sevA karate raheM-yahI kAmanA hai| -55 -

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jAdUgara paNDitajI ratanalAla kaTAriyA, kekar3I mere priya jaina lekhakoMmeM-zrI mukhtAra sA0, premIjI aura DaoN0 e0 ena0 upAdhyejI jo saba divaMgata ho cuke haiM-ke bAda vidvata samrATa, sAhityacakravartI paM0 kailAzacandajI siddhAntazAstrI hI pramukha haiN| maiM inakI racanAoMko atyanta manoyoga pUrvaka rucike sAtha eka hI bArameM AdyopAnta par3ha jAtA hai / jo majA eka manoraMjaka upanyAsake par3hane meM AtA hai, usase bhI kaI gunA jyAdA Ananda aura rasAsvAdana inakI kRtiyoMke adhyayanameM AtA hai| ye adhyApanake bhI jAdugara haiN| inhoMne apanA sArA jIvana isImeM vyatIta kiyA hai| inake dvArA zikSita hajAroM ziSya inakA nAma rozana kara rahe haiM / ye adhyayanake bhI jAdUgara haiM / inakA zAstrAdhyayana mAmUlI calatA-sA nahIM hai kintu mArmika, Thosa aura gambhIra hai jisameM zodha-khoja tulanAtmaka aitihAsika vikAsakrama paraka dRSTi, rahasyodghATana, cintana-manana, vizleSaNa, samIkSaNa, truTiniSkAsana, samanvayIkaraNa, vicAra-vimarza Adi aneka tatva haiN| isIke AdhArapara ve kalamake jAdUgara bane aura do darjanase adhika granthoMkA praNayana kiyaa| isI taraha ye zAstrake vAcanake bhI jAdUgara hai| zAstrakI gaddIpara baiThakara zAstra bA~canevAlemeM jo guNa AgamameM batAye haiM, usake ye adhikArI hai| uttara pradezake bijanaura jilemeM nahaTora grAmake lAlA musaddIlAlajI agravAlake ghara kaniSTha putrake rUpameM saMvat 1960 san 1903 kArtika zukla 12 ko ApakA janma huA thaa| ApakI dharmapatnIkA nAma vasaMtI devI hai jinase eka putra ratna hai jo vivAhita haiM aura ucca padapara haiN| unake aneka guNoMkI maiM yahA~ punarAvRtti nahIM karanA caahtaa| maiM mA~ sarasvatIse prArthanA karatA hU~ ki Apa zatAyu hoM tathA samAjako ApakA hitakArI mArgadarzana evaM sAhitya bhaMDArako Apake jJAnaratna barAbara milate rheN|

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in Education International khaNDa 1 :: Section 1 vyaktitva aura katitva Person & Works :

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and cation Intematon www.jainelibrary.com

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ruhelakhaNDake bijanaura janapadakI jaina vibhUtiyA~ __ paM0 zreyAMsakumAra zAstrI, kiratapura ( bijanaura ) ruhelakhaNDakA kSetra aura jaina saMskRti-uttarapradeza rAjyake barelI rAjasva saMbhAgake sAta jile ( barelI, bijanaura, murAdAbAda, badAyU, rAmapura, pIlIbhIta, aura zAhajahA~pura ) aThArahavIM sadIke madhyake lagabhaga ruhele paThAnoMke saMsargake kAraNa ruhelakhaNDa kahalAte haiN| isake pUrvake 8-9 sau varSoM taka yaha kSetra kaTahariyA rAjapUtoMke kAraNa kaTehara kahalAtA thaa| isake pUrva bhI yaha kSetra mahAbhArata kAlase lekara AThavIMnavamIM sadI taka pAMcAla dezakA uttarI bhAga mAnA jAtA thaa| isa kSetrake vibhinna bhAgoMmeM ati prAcIna kAlase hI jainoMke dharmAyatana, tIrthasthAna tathA sAMskRtika kendra rahe haiN| yahA~ aneka sthAnoMpara jaina rahate the / pichale sau varSo meM to isa kSetrane jainadharma aura samAjake pragatipathameM aneka mIlake patthara diye haiN| isa kSetrake vibhinna jile gaMgA nadI aura himAlayI parvatAMcalake madhyavartI tarAI aura maidAnI bhAgoMmeM base haiN| isa kSetrake sAtha jaina saMskRtikA sambandha prAyaH bhAratIya itihAsake prArambhase hI rahA hai| ayodhyAmeM janme bhagavAn AdinAthane apane munijIvanameM madhya himAlayake ina pavitra pradezoMmeM tapasyA kI aura kevalajJAna prAptike bAda hastinApurake sAtha isa pradezameM bhI vihAra kara upadeza diyaa| antameM, ve ruhelakhaNDake maidAnI bhAgoMmeM dharmavihAra karate hue kupAyU gar3havAla hote hue kailAza parvata para gaye aura vahA~se siddha hue| unake putra cakravartI unakA nirvANa mahotsava manAne isI mArgase hokara kailAza gaye the / dazavoM sadImeM jinasena dvArA racita AdipurANake parva 16, 25, 29 aura 32 meM bhagavAnake upadeza tathA bhAratakI digvijayake prakaraNameM isa kSetrakA pAMcAlake rUpameM nAma diyA gayA hai| harivaMzapurANake sarga 11 meM pAMcAla deza aura usake uttaravartI himAyastha pahAr3I pradezoMkA varNana kiyA gayA hai / bhagavAna RSabhadeva aura bharata cakravartIke uparAnta aneka cakravatiyoMne bhI isa kSetrapara zAsana kiyaa| itihAsase aisA pratIta hotA hai ki bAIsaveM tIrthaMkara neminAthakA isa kSetrase kucha adhika sambandha rahA hai| jinaprabha sUrine batAyA hai ki pAMcAla dezakI mahAnagarI zaMkhAvatImeM bhagavAn neminAthakA prAcIna tIrtha thaa| yahA~ bhagavAnakI pratimAke sAtha hI unakI zAsana devI siMhavAhinI ambikA devIkI mUrti bhI pratiSThita thii| neminAthakA jIvanakAla IsA pUrva ikkIsavIM sadIke lagabhaga baiThatA hai| yaha zaMkhAvatI bhagavAn pArzvanAtha ( 877-777 I0 pU0 ) kI tapobhUmi aura jJAnakalyANaka bhUmi bhI rhii| isake samIpavartI bhImATavI mahAvanameM zaMbara asUrane pUrva vaira-vaza unapara ghora upasarga kiyaa| dharaNendra padmAvatIne isa upasargakA nivAraNa kiyA / isa kathAkA vistRta vivaraNa pAsaNAhacariumeM milatA hai / yaha nagarI, isIlie, ahicchatra kahalAne lgii| isake bAda hI, pArzvanAtha kevalI hue aura yahIMpara unhoMne apane dharmopadeza prArambha kiye| isa ghaTanAke kAraNa hI ruhelakhaNDakA yaha sthAna tIrthakSetra bnaa| isa kSetra para bane vizAla kapakA jala anekoM rogoMko zAnta karatA hai| ataH ahicchatrako atizaya kSetra bhI mAnA jAtA hai| aisA mAnA jAtA hai ki pAtrakesarI svAmIko bhI samyagdaSTi yahIM prApta huI thii| ise kaNva RSikI janmabhUmi bhI kahA jAtA hai| yadyapi isa kSetrameM jainoMkI viralatAse lagabhaga eka hajAra varSa taka yaha sthAna ajJAta evaM upekSita-sA par3A rahA hai, phira bhI pAtrakesarI svAmI kathA ( sAtavIM sadI), bRhatkathA koza ( dasavIM sadI), puNyAsravakathA koza tathA vividhatIrtha kalpa ( caudahavIM sadI), ArAdhanAsAra kathAkoza ( solahavIM sadI) tathA

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ahicchatra pArzvanAtha stotra ( aThArahavIM sadI ) ke mAdhyamase jaina AcAryoM ne ise sAtavIM zatAbdIse aThArahavIM sadI taka jIvita rakhA hai| vartamAna meM, yaha sthAna ruhelakhaNDake barelI jilekI AMvalA tahasIlake antargata rAmanagara gAMvake pAsa hai| yaha lakhanaU-sahAranapara relamArgapara sthita AMvalA grAmase chaha mIla dara hai| yahA~ lagabhaga chaha sau varSoMse caitra mAsameM eka melA lagatA hai| isakA ullekha vividhatIrtha kalpameM kiyA gayA hai / yaha Aja bhI garimAmaya rItise lagAyA jAtA hai| isa nagaroMke itihAsake liye ruhelakhaNDa kumAyU jaina DAyarekTarI ( saM0 DaoN0 jyotiprasAda jaina, 1970 ) dekhanA caahie| isase patA calatA hai ki yaha sthAna kabhI eka mahAnagara thA jise atItake do hajAra varSoM meM nau-nau bAra basAyA aura ujAr3A gyaa| isa kSetrake bijanaura jileke do anya sthAna bhI jaina saMskRtise aitihAsika rUpase sambandhita hai / isa jilemeM pArasanAtha kilA nAmaka sthAna hai jo nagInAke pAsa bar3hApura gA~vase tIna mIla pUrvameM prAcIna bastIke khaNDaharoMke rUpameM Aja upalabdha hai / yahA~ eka prAcIna durgake bhagnAvazeSa prApta hue haiN| aisA mAnA jAtA hai ki pArasanAtha kilA bhagavAnkI tapobhUmi evaM dezanAbhUmi rahA hogaa| yaha sthAna hastinApurase ahicchatrake mArgameM par3atA hai| phalataH yaha sambhava hai ki pArzvanAtha bhImATavI pahu~caneke pUrva isa sthAna para kucha samaya rahe hoN| Aja yaha sthAna upekSita dazAmeM apane dina bitA rahA hai| isa sthAnakI vyavasthita purAtAtvika zodhabIna atyanta Avazyaka hai| itihAsa-premI bandhuoMko isa dizAmeM prayatnakara isa kSetrake itihAsapara prakAza DAlanA caahie| __ kucha samaya pUrva hue alpa purAtAttvika gaveSaNase yahA~ aneka jaina pratimAe~ va paTTa prApta hue haiN| inameMse eka paTrapara brAhmI lipi tathA prAkRta bhASAmeM saMvata 1067 kA ullekha hai| isa saMvatako yadi vIra nirvANa saMvata mAnA jAya. to yaha paTa chaThI sadIkA pramANita hotA hai| isase yaha niSkarSa ki yaha kilA kSetra bhI prAcIna kAlase vikhyAta hai| bijanaura jilekA dasarA mahattvapUrNa aitihAsika sthAna moradhvaja kilA hai jo Aja najIbAbAda koTadvArA mArgapara chaha bhIla uttarapUrvameM eka prAcIna durgake bhagnAvazeSake rUpameM vidyamAna hai / kahate haiM ki isakA nirmANa dhvajavaMzI rAjA mayUradhvajane karAyA thaa| isake bhItara sthita eka U~ce TIleko zIgirike nAmase pukArA jAtA hai| sambhava hai, yaha zrIgiri yA zrIgahakA apabhraMza ho aura vahA~ eka uttaGga jinAlaya rahA ho / yaha zodhakA viSaya hai kyoMki kileke khaNDaharoMse aneka prAcIna kalAvazeSa tathA devamUrtiyA~ prApta hue haiN| isI janapadameM maharSi kaNvakA Azrama, zatrutAla tIrtha aura anya sthAna haiN| isI prakAra ruhelakhaNDake anya jiloMmeM bhI aneka prAcIna sthala pAye jAte haiN| inakI santoSajanaka khoja Avazyaka hai / lekina uparokta vivaraNase yaha spaSTa hai ki vartamAna ruhelakhaNDake vibhinna janapadoMmeM jaina saMskRtikA aitihAsika kAlase hI ghaniSTha sambandha rahA hai| isa dRSTise isa kSetrakA atIta gauravamaya rahA hai| yahI kAraNa hai ki vartamAna kAlameM bhI isa kSetrane isa saMskRtike unnAyakoMko janma dekara apanI prAcIna garimAko banAye rakhA hai / ruhelakhaNDakI jaina vibhUtiyA~-apanI prAcIna garimAke anurUpa ruhelakhaNDane unnIsavoM-bIsavIM sadImeM aisI aneka pratibhAe~ pradAna kI haiM jinhoMne jaina samAja aura saMskRtike sAtha rASTrakA nAma bhI prakAzita kiyA hai| yaha ruhelakhaNDakA hI saubhAgya hai ki isa kSetrameM bIsavIM sadImeM aise dhanapati aura vidyApati hue haiM jinhoMne eka-dasareke sahayogase aneka kSetroMmeM mahanIya kArya kiye haiN| isa kSetrameM janma lenevAle jaina bandhuoMne rAjanItika, dhArmika, sAmAjika, sAhityika, sAMskRtika evaM audyogika kSetrameM

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rASTrIya evaM antarrASTrIya khyAti upArjita kI hai| isa kSetrakA vartamAna yuga aura itihAsakI kitanI hI mahattvapUrNa ghaTanAoMse ghaniSTha sambandha rahA hai jinase yahA~kI pragatizIlatA evaM mArgadarzana kSamatA prakaTa hotI hai| yadyapi isa kSetrameM jainoMkI saMkhyA paryApta alpa (0-04 pratizata) hai, lekina unake kAryakSetra aura sevAkSetra itane vyApaka hai ki ve samasta jaina samAja evaM rASTrako prabhAvita karate rahe haiM / ruhelakhaNDakI pramukha jana vibhUtiyoMko avatarita karane meM bijanaura jilekA nAma agraNI rahegA / yahA~ janme prasiddha udyogapati sAha zAntiprasAdajI va zreyAnsaprasAdajI, sAhU jugamandiradAsa, prasiddha sAhityika lAlA rAjendra kumArajI tathA unake anuja injIniyara vyApArI tathA samAjasevI jagataprasAdajI evaM prasiddha dezabhakta bAbU ratanalAla eDavokeTa tathA bAbU nemIzaraNake nAma kabhI nahIM bhulAye jA sakate / bijanaura janapadane hI aneka vizruta vidyApatiyoMko bhI janma diyA hai / nahaTaurameM janme paM0 kailAzacandrajI zAstrIko kauna jaina nahIM jAnatA? vahIMke zrI premacandrajI Dibra gar3ameM eka kAlejameM prAcArya haiN| kiratapurake paM0 zreyAMsakumAra zAstrI bhI unake hI ziSya haiN| murAdAbAdake paNDita cunnIlAla, muMzI mukundalAla, paM0 pannAlAla bAkalIvAla, vaidya zaMkaralAla tathA vaidya viSNukAntake nAma kSetrIya samAjake atirikta samasta jainasamAjako gauravAnvita karate haiN| hama yahA~ kevala bijanaura jilekI kucha vibhUtiyoMkI hI carcA kreNge| sAhU parivArake sadasya-bijanaura jileke najIbAbAda nagarake sAhU parivArake aneka sadasyoMne jainasamAjako aneka rUpoMmeM gauravAnvita kiyA hai| sAha jugamandira dAsa apane samayake prasiddha sudhAraka aura samAjasevI rahe haiN| unakI hAjira-javAbI, mehamAna-navAjI, khazamijAjI aura milanasArIkI koI misAla nahIM / sAha zreyAMsaprasAdajI vartamAnameM bambaImeM rahate haiM aura apane vividha audyogika kArabArako dekhate hue sampUrNa jainasamAjake kendrabindu bane haai haiN| ApakI sAmAjika gatividhiyA~ dezake kone-kone taka phailI huI haiM / sAhU zAntiprasAdajI DAlamiyA udyoga-samUhake saMcAlaka rahe haiN| ve jainasamAjake ratna rahe haiN| eka ora sAhU jaina TrasTakI sthApanAse unhoMne zikSA aura saMskRtike prasArameM yogadAna kiyA hai aura sAdhanahIna chAtroMko adhyayanake lie sahAyatA kI hai, vahIM dUsarI ora unhoMne bhAratIya jJAnapIThake mAdhyamase sAhityika jagatko nayI AzAkiraNa prastuta kii| ye donoM hI saMsthAyeM unake aise smAraka haiM jo jainadharma aura saMskRtikI paramparAko prasArita karane meM lage hae haiN| paccIsa sauveM mahAvIra nirvANotsava varSameM unhoMne jainasampradAyoMkI ekatAke lie athaka prayAsa kiye aura utsavako saphala banAyA / abataka Apake mAdhyamase eka karor3ase bhI adhikakI rAzi chAtravRtti, saMsthA-nirmANa, tIrtha-saMrakSaNa tathA anya sAmAjika, dhArmika kAryo ke lie pradAna kI jA cukI hai| aisA kahA jAtA hai ki sAhU jI samAjake bhAmAzAha the, kalpavRkSa the| ve samAjameM nava-jAgaraNakA vihAna phUMkanevAle prANavAyu the| ve jainasamAjake eka yugakA pratinidhitva karate the| unake adhUre kAryako aba unake agraja sAhU zreyAMsaprasAdajI dekha rahe haiN| donoM hI sAhU bandhuoM- . kA paM0 kailAzacandrajI zAstrIse ghaniSTha sambandha rahA hai| aneka prakArake zaikSika evaM sAMskRtika kAryoM meM paNDitajI unake apratima salAhakArake rUpameM rahate haiN| lA0 rAjendra kumArajI tathA jagataprasAdajIne bijanaurake varddhamAna DigrI kAlejakI sthApanAmeM sahayoga diyA hai / sAha ramezacandrajI bhI TAimsa oNva iNDiyA patra-samUhake vyavasthApaka banakara aneka rUpoMmeM jainasamAja aura dezakI sevA kara rahe haiM / paM0 kailAzacandra zAstrIke janmasthAna nahaTaurakI khyAtimeM bhI aneka mahanIya vibhUtiyoMkA yogadAna rahA hai| rAyabahAdura bAbU dvArakAdAsajI apanI injIniyariMgakI zlAghanIya sevAke bAvajUda bhI sadaiva -59- -

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nahaTaurakA dhyAna rakhate the / unhoMne hI paNDitajIko adhyayana ke lie prerita kiyA, bAhara bhijavAyA / inake vaMzajoMne hI nahaTaurameM jaina kAleja khulvaayaa| ve prakhara samAja-sudhAraka tathA samAjasevI the / ve guptadAnI bhI the aura logoMko Age bar3hAnemeM mArgadarzaka sahayoga dete the / nahaTaurakI hI eka apratima vibhUti paNDita kailAzacandra zAstrI haiM jinhoMne apane adhyayana-adhyApana, sAhitya nirmANa tathA mArgadarzaka guNoMke kAraNa isa kSetrakA nAma prazasta kiyA hai| vastutaH bijanaura jileke do parivAroMne maNikAMcana - saMyogakI ukti caritArtha kI hai / ye haiM - sAhU parivAra aura lAlA musaddIlAlakA parivAra / eka parivAra dhanakubera thA, to dUsarA vidyApati pramANita huA / eka hI kSetrameM lakSmI aura sarasvatIkA yaha saMyoga virala hI dekhA jAtA hai / inakA jIvana isI granthameM anyatra diyA gayA hai / paMDitajI samAja ke lie sUryasamaprakAzastambha tathA sumerusama uttuGgattA pradAna kara rahe haiM / ruhelakhaNDa kSa etrane akhila bhAratIya jaina saMsthAoM ke saMsthApana aura abhivardhanameM kAphI yogadAna kiyA hai| murAdAbAda paNDita cunnIlAlajI Adi mahAsabhAke saMsthApakoM (1891 ) meM haiM / digambara jaina pariSadkA sarva prathama adhivezana bhI 1924 meM sAhU jugamandiradAsa kI adhyakSatAmeM najIbAbAdameM huA thA / yaha eka sudhAravAdI saMsthA rahI hai aura isane samAjakI aneka kurItiyoMko dUra karane meM agraNI kArya kiyA hai / faraaura jilekI samasta vibhUtiyA~ ( inameM lekhaka bhI sammilita hai) isa pariSad ke abhivardhana meM prArambha se hI sakriya rahI haiM / ruhelakhaNDa -kumAyU~ jaina pariSad kI sthApanAmeM bhI mA0 ugrasenajIke sAtha bijanaura ke bAbU ratanalAlajI eDavokeTakA pramukha hAtha rahA hai / unakI preraNAse hI isa kSetrakI eka jaina DAyarekTarI prakAzita kI gaI hai| yadyapi jaina agravAla samAjake liye dastUrula amalakA vidhAna 1925 meM dhAmapurameM banAyA gayA thA, para usakI kAryarUpameM pariNati jilA di0 jaina pariSad ke nahaTaurake 1941 ke adhivezanameM pArita saMzodhita prastAvake bAda hI sambhava huI / isake anusAra daheja prathA tathA anya kurItiyoMpara aMkuza lagAyA jA sakA / yaha prastAva lekhakake mantritvakAlameM bar3e sAhasa aura zramake bAda pArita kiyA jA sakA / yaha kSetrIya jaina samAjake liye navajAgaraNa kA prathama saMketa thA / sAmAjika kAryo ke atirikta, yaha kSetra svataMtratA saMgrAmiyoMkA bhI gar3ha rahA hai / isa kSetrakI jaina samAja isa dizA meM bhI kAphI Age rahI hai / rAmapurake kalyANa kumAra zazi, dhanaurAke zAntisvarUpa kusuma, ayodhyAprasAdajI goyalIya, jugala kizora mukhtAra, jyotiprasAdajI premI, bAbU zAnticandra tathA anya kaviyoM, jJAniyoM, jaina patra sampAdakoM, sAhitya sRSTAoMne isa dizAmeM jo yogadAna kiyA hai, vaha isa kSetra kI kIrtiko cirasmaraNIya banA rahA hai / isa dizAmeM bAbU ratanalAla eDavokeTakA yogadAna kauna bhUla sakatA hai jinhoMne anekoM bAra jela yAtrA bhI kI hai / vastutaH na kevala nikaTa atIta meM hI, apitu vartamAna meM isa kSetra prabhUta jaina bandhu deza aura samAjakI bhI pragati meM apanA mahattvapUrNa yogadAna kara rahe haiM / bijanaura, najIbAbAda evaM nahaTaura Adi sthAnoMmeM aneka jaina zikSaNa saMsthAyeM kAryarata haiM, jaMna pAThazAlAyeM haiM, aneka samAjasevI saMsthAyeM haiM jo samAjakI amUlya sevA kara rahI haiM / hameM inake saMcAlakoM para garva hai / hamArI kAmanA hai ki isa kSetrameM jaina saMskRtikI mazAla ko avirata jalAte rahane ke lie aisI hI vibhUtiyA~ sadA avatarita hotI raheM / 60

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syAdvAda mahAvidyAlaya ke prAcAryatva ke prArambha meM siddhAntAcArya (san 1927)

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zrImatI vasantIdevI dharmapatnI siddhAntAcArya il

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apanI patnI sau0 vasantIdevI, putra supArzvakumAra, putravadhU sau0 saroja, pautroM ( raMjana evaM saMjIvakumAra), pautravadhU sau0 pabhA evaM prapautra ci0 ravi ke sAtha siddhAntAcArya jI

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pUjya zrI 108 AcArya samantabhadra jI mahArAja ke sAtha zAstracarcA meM anya vidvanmaMDalI sahita siddhAntAcArya SAT! bA0 devakumAra-zodhasaMsthAna meM Ayojita siddhAntAcArya-sammAna ko|mgdh vizvavidyAlaya ke kulapati se grahaNa karate hue siddhAntAcArya www.jainelibrars.org

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karata nirmANa samAna vINA jAni rAtI manti nAnyA sutaM tvaparma jananI pramu sarvA dizo dadhatimAni sahasra vyava divajanayati sphuradazujA GRO zrI 108 muni vidyAnaMda jI ke sAnnidhya meM Ayojita zrI jinendra varNI ke sammAna samAroha meM bAla-Azrama, dillI meM bhASaNa dete hue digambara jaina maMdira, janaralagaMja, kAnapura meM dazalakSaNa parva - pravacana karate hue ca

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AcArya zrI 108 samantabhadra jI mahArAja ko AhAra dete hue siddhAntAcArya jii| Mor di0 jaina samAja ekatA-sammelana meM samAjapramukha sAhu zAntiprasAda, seTha rAjakumAra siMha, Adi ke sAtha dillI meM

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vidvatpariSad ke sAgara adhivezana ke adhyakSa, apane ziSya AcArya nemicandra zAstrI, Adi anya adhyakSoM ke sAtha sAgara kI AgamavacanikA meM vidvanmaNDalI ke sAtha lIna siddhAntAcArya paMDita kailAzacandra jI zAstrI

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pUjyavara zrI 105 gaNeza varNI jI rugNAvasthA meM bhI atyanta zAnta aura aDiga the / unakI samAdhicaryA meM rata zrI bAbU choTelAla sarAvagI ke sAtha kailAzacandra jI zAstrI pArzvanAtha varNI zAntiniketana, IsarI meM apane guru paM0 vaMzIdhara jI Adi ke sAtha pUjya zrI 105 varNIjI ke pravacana meM

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merA jIvana-krama siddhAntAcArya paNDita kailAzacandra zAstrI svayaM apane sambandha kucha likhate hue bar3I kaThinAIkA anubhava hotA hai| pratyeka manuSyameM guNoMke sAtha kucha doSa bhI hote hI haiM / meremeM bhI doSa hai kintu itanA Atmabala nahIM ki kavivara banArasIdAsajIkI taraha unheM janatAke sAmane rakha sakU~ / phira bhI, apanA yatkiMcit paricaya detA huuN| merA janma vi0saM0 1960ke kArtikamAsameM zaklapakSa kI dvAdazI ko haA thaa| usa samaya merI mAtA gharameM ekAkI thii| saba parivAra hastinApurake vArSika mele meM gayA thaa| janmasthAna uttara pradezake vijanaura jilemeM nahaTaura nAmaka kasbA hai / vahA~ jainoMkI saMkhyA jile meM sabase adhika hai / makAnase ekadama lagA jainamandira hai aura usIke sAmane jaina pAThazAlA kA makAna hai| jaba vahA~ mandira nahIM banA thA, taba hamAre hI gharameM mandira thaa| Aja bhI pakkI pukhtA vedI hamAre gharameM sthita hai| usa bhAga ko kAmameM nahIM lAyA jAtA aura dvAra sadA banda rahate haiM / yaha usa samayake dhArmika AdarabhAva kA eka namUnA hai| merI mAtA par3hanA-likhanA nahIM jAnatI thii| usa samaya striyoM ko par3hAnA acchA nahIM mAnA jAtA thaa| kintu thI dhArmika aura smjhdaar| unake pitA sAhakArI karate the aura gommaTarasArake jJAtA the / jaba maiM par3ha likha gayA, to ve zAstra carcA karate the| mere pitAjI bahuta sAdhAraNa likhanA-par3hanA jAnate the / ve musahIlAla paMsArIke nAmase kasbe aura dehAtameM prasiddha the| unakI paMsAre kI dukAna thI aura khUba calatI thI / kintu ve itane udAra the ki unhoMne kabhI saMcaya nahIM kiyA / merI zikSA kasbeke prAimarI skUla meM hii| usa samaya hamAre pradezameM urdU kA hI calana thaa| kintu mujhe hindI livAI gii| kucha logoMne kahA bhI ki yaha hindI par3hakara kyA kregaa| kintu kahA hai ki jaisI bhavitavyatA hotI hai, vaisI hI sahAyaka sAmagrI bhI mila jAtI hai| jaina pAThazAlAmeM maiM dhArmika zikSA letA thA / mandirameM zAstra sabhA hotI thii| apanI mAtAke sAtha maiM jAtA thA aura purANa sunA karatA thaa| apanI mAtAke dhArmika jIvana kA mujhapara bahuta prabhAva pdd'aa| usI samaya hastinApurameM jaina gurukula sthApita huA thA aura usameM mujhe praveza karAnekI bAta calI thii| usa sAla bhI merA parivAra hastinApurake mele meM gayA thaa| vahA~ maiMne sunA ki paM0 gopAladAsajI baraiyA Aye haiN| vaha zAstra pravacana karate haiM aura zAstra dekhe binA ghaNToM bolate haiN| yaha sunakara mere bAla manameM yaha jijJAsA huI, kyA maiM bhI aisA zAstra bA~ca sakU~gA? hamAre kasbemeM eka bAba dvArakAprasA the| vaha kalakattAmeM gairIsana injIniyara the| unheM sarakArakI orase rAyabahAdurIkI upAdhi milI thii| bar3e zikSA premI aura udAra the / apane kasbeke kaI honahAra asamartha bAlakoMko sahAyatA dekara unhoMne yogya banAyA thaa| vaha jaba bhI nahaTaura Ate the, jaina pAThazAlAmeM padhArate the aura bAlakoMkI parIkSA lete the, miSThAnna vitaraNa karate the| usI avasarapara maiM unakI dRSTimeM A gyaa| zikSApremI honese vaha kAzIke syAdAda mahAvidyAlayase bhI paricita the| unhIM ke prayatnase merA praveza mahAvidyAlayameM haa| usa samaya merI avasthA gyAraha varSakI thii| sabase choTA putra honeke kAraNa maiM tabataka bhI apanI mA~ke pAsa sotA thA / jIvanameM prathama bAra mujhe mA~kA viyoga sahanA pdd'aa| kintu mere bar3e bhAI mujhe pahu~cAne gaye the aura relayAtrAkA AkarSaNa thA, ataH viyoga khalA nahIM / kintu jaba mere bhAI mujhe vidyAlaya

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meM praviSTa karAkara ghara lauTane lage, to mere dhairyane javAba de diyaa| isake bAda kyA huA, kaise maiM vidyAlayameM raha gayA, isakA vivaraNa anyatra prakAzita huA hai / usakI punarAvRtti maiM nahIM karanA cAhatA / syAdvAda mahAvidyAlayameM maiMne chaha varSa taka adhyayana kiyA / usa samaya chAtra bar3I laganase paThanapAThana karate the / bar3e chAtra choTe chAtroMko par3hAte the aura bar3e chAtroMmeM yaha pratispardhA rahatI thI ki kisake pAsa adhika chAtra par3hane jAte haiN| samaya vibhAga nahIM thaa| ataH chAtra pahalese hI kakSAmeM jamakara baiTha jAte the ki pahale hama par3heMge / ApasameM lar3AI-jhagar3A taka ho jAtA thaa| rAtrimeM par3haneke lie vidyAlayakI orase desI tela milatA thA / ataH rAtrimeM adhika samaya taka par3haneke lie chAtra eka-dUsaraMkA tela bhI curA lete the| aneka chAtra jaldI so jAte the aura dUsaroMke so jAnepara jAgakara par3hate the / rAtabhara kisI na kisIkA dIpaka jalatA thaa| mujhe bhI prArambhase hI par3hane meM Ananda Ane lagA thaa| ataH maiM bhI rAtake 12 baje jAgakara par3hane lgaa| usa samaya vidyAlayake saMsthApaka bAbA bhAgIrathajI varNI vidyAlayameM hI rahate the / unhoMne eka dina mujhe bulAkara kahA, "hama tumheM nahIM rakheMge, tumhAre ghara bheja deNge|" maiM kA~pa uThA ki kyA kasUra huaa| taba bole-isa taraha par3hoge, to bImAra par3a jAoge / abhI tuma bAlaka ho / yaha sunakara mujhe zAnti milii| yaha usa samayakI paThana-pAThanakI sthiti thii| paMDita jIvandharajI, paM0 cainasukhadAsajI, paM0 ramAnAthajI, paM0 dayAcandrajI, paM0 darabArIlAlajI (satyabhakta), paM0 kavaralAlajI, ye usa samayake bar3e vidyArthI the| paM0 tulasIrAmajI, paM0 ghanazyAmadAsajI, paM0 govindarAyajI par3hate bhI the aura adhyApakI bhI karate the| pUjya paM0 gaNezaprasAdajI varNI bhI Ate rahate the / bra0 zItalaprasAdajI bhI adhiSThAtAke rUpameM jaba-taba AyA karate the aura saba vyavasthA dekhate the / san 1920 meM mahAtmA gAMdhIne asahayoga Andolana claayaa| san 21 kI vasantapaMcamIko vidyAlayake samIpa hI kAzI vidyApIThakI sthApanA huI / paM0 umarAvasiMhajI taba bra0 jJAnAnanda hokara vidyAlayameM rahate the| unhoMne ahiMsA pracAriNI sabhAkI sthApanA karake ahiMsA nAmaka sAptAhika patra prakAzita kiyA / maiM usakA prUpha dekhatA thaa| rASTrIyatAke prabhAvameM Akara vidyAlayake chAtroMne bhI sarakArI parIkSAkA bahiSkAra kiyaa| usI sAla maiM bhI nyAyatIrthakI parIkSA denevAlA thaa| usake tyAgake sAtha hI maiM vidyAlaya tyAgakara ghara A gayA aura morenAke jaina siddhAnta vidyAlayameM jaina siddhAntakA adhyayana karane calA gyaa| tabataka kAzIke mahAvidyAlayameM jainadharmake adhyayanakI samucita vyavasthA nahIM thii| sAhitya, vyAkaraNa aura jainanyAyakA paThana-pAThana jorase calatA thA / ___ usa samaya guruvarya gopAladAsajIke dvArA sthApita morenA vidyAlaya kI samAjameM bar3I pratiSThA thii| gurujIke pradhAna ziSya paM0 mANika candrajI nyAyAcArya, paM0 vaMzIdharajI nyAyAlaMkAra aura paM0 devakInandanajI siddhAntazAstrI vahA~ke adhyApaka the / inhIM tInoMke pAsa maine gommaTasAra, tattvArtharAjavArtika, tattvArthazlokavArtika, trilokasAra aura paMcAdhyAyI kA adhyayana kiyaa| paM. jaganmohanalAlajI aura paM0 phUlacandrajI mere sahAdhyAyI the| do varSa taka adhyayana karaneke pazcAt merI niyukti syAdvAda mahAvidyAlayameM dharmAdhyApakake pada para huii| eka varSa adhyApana karaneke bAda maiM asvastha ho gayA aura mujhe vidyAlaya chor3a denA pdd'aa| lagabhaga tIna varSa maiM kAsa rogase pIr3ita rhaa| usa tIvra asAtAke udayameM merI jinabhaktine hI merI rakSA kI / laukika cikitsA karaneke sAtha hI maiM saMsAra rUpI mahArogake siddhahasta cikitsaka bhagavAna jinendra devako apanI karuNa gAthA pratidina sunAtA thA aura Azvasta hotA thaa| jaba maiM svastha huA to merI dharmAtmA mAtA mujhe merI patnIke sAtha ahicchatra, sonAgira aura zrImahAvIrajIke vandana karAne le gii| usake pazcAta maiM apane -62

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vyavasAyameM lagA aura dukAnadArI karane lgaa| mujhe vyavasAya karate eka varSa hI huA thA ki mere pAsa syAdvAda mahAvidyAlayase patra pahu~cA ki ApakA sthAna rikta hai| Apa AnA cAheM, to A sakate haiN| isa taraha maiM bhAgyavaza punaH banArasa paha~ca gyaa| isa ghaTanAne mujhe bhAgyavAdI banA diyaa| mujhe apanI AjIvikA ke lie kiMcit bhI prayatna nahIM karanA pdd'aa| isameM merA kevala vahI prayatna kAma AyA jo maiMne vidyArjanameM kiyA thA / yadi maiM apane prathama eka varSake adhyApana kAlameM saphala na hotA, to mujhe tIna varSake pazcAt kauna smaraNa karatA? kintu merA bhAgya mere sAtha thaa| usane hI mujhe mere jIvana-pathapara lAkara khar3A kiyA aura isa taraha maiMne jo ATha varSa taka parizramapUrvaka vidyAdhyayana kiyA thA, usakA upayoga ho skaa| anyathA Aja kauna mujhe jAnatA ? ise maiMne zrI syAdvAda mahAvidyAlaya aura jinakA ya janmasthAna hai, una supArzvanAtha bhagavAnkI zubha bhaktikA hI prasAda mAnA hai aura unhoMke pAda-paMkajameM merA jIvana bItA hai| yahA~ rahakara maiMne kyA nahIM pAyA ? sabhI kUcha to pAyA-vidyA, patnI, santAna, sukha-samRddhi, yaza-sammAna / vArANasI vidyAkI rAjapurI hai / saMskRtake vidvAnoMkI khAna hai| yahA~ rahakara merA samasta jIvana paThana-pAThana aura lekhanameM hI bItA hai| ghara aura vidyAlayake sivAya merI anyatra uTha-baiTha nahIM rhii| yahA~ merA koI zatru nahIM, to mitra bhI nhiiN| chAtroMse maiMne sadA hI eka-sA vyavahAra kiyA aura jAnabUjhakara kisIke sAtha pakSapAta nahIM kiyaa| mere vidyArthI prAyaH bundelakhaNDake hote the| mere sahAdhyAyI bhI vahIMke the| phalataH unhIMke sAtha merA vizeSa samparka rahA / yataH vidvAn bundelakhaNDameM hI hote haiM, ataH Aja bhI mere suparicita mujhe bundelakhaNDakA samajhate haiM / yahA~ rahate hue maiM samAjake samparkameM bhI aayaa| sabase prathama mujhe zAstra-pravacanake lie kalakattA rathayAtrA mahotsava para jAnA pdd'aa| usa samaya kalakattAmeM paM0 jhammanalAlajI, paM0 gajAdharalAlajI, paM0 zrIlAlajI Adi vidvAn basate the| merI prathama zAstrasabhAmeM ye saba upasthita the| mujhase eka prazna kiyA gayA jo mere lie ekadama nayA thA / kintu maiM ghabarAyA nahIM aura maiMne apanI buddhise jo uttara diyA, vaha ThIka niklaa| isase merA sAhasa bddh'aa| usa samaya jIvadayA pracAriNI sabhAke maMtrI paM0 bAburAmajI bhI upasthita the| jaba maiM zAstra bA~cakara uThA, to unhoMne merI pITha tthoNkii| maiM pAsa haa| Finni . .. - : - usa samaya jaina mitramaNDala, dharmapurA, dillI mahAvIra jayantI bar3e ThAThase manAtA thA aura vidvAnoMkA vahA~ jamaghaTa rahatA thaa| usameM sammilita honA saubhAgya mAnA jAtA thA / mujhe bhI vaha saubhAgya prApta huaa| vaha merA prathama sArvajanika bhASaNa thA / ataH taiyArI karake gayA thA / sabhApatike Asanapara bairisTara campatarAya virAjamAna the / mere bhASaNake madhyameM maNDalake pradhAna maMtrI bA0 umarAvasiMhajIne sabhApatise kahA-bar3hA jamA huA bhASaNa ho rahA hai| jaba maiMne yaha kahakara bhASaNa samApta kiyA ki maiM thaka gayA hU~, to bairisTara sA0 tatkAla bole-Apa bolate-bolate bhale hI thaka gaye hoM, hama loga to sunate-sunate nahIM thke| usI sAla mujhe dharmapurA, dillIse dazalakSaNIkA nimaMtraNa milA aura sabase prathama mAnapatra bhI mujhe vahIMse milA / yaha ghaTanA san 1934 kI hai| isa taraha maiM dhIre-dhIre samAjake samparkameM AyA aura mujhe usase protsAhana milatA gyaa| . - . . - mere bAla sahAdhyAyI paM0 rAjendrakumArajI usa samaya ambAlA chAvanImeM lAlA zibbAmalajIkI putrI campAvatIko par3hAte the| campAvatIkA svargavAsa honepara unakI smRtimeM eka TraikTamAlA sthApita kI gaI, aura usameM mujhe bhI eka TraikTa ahiMsA zIrSaka likhanA pdd'aa| saMbhavatayA vaha merA prathama lekhana kArya thaa|

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bAdako ambAlA chAvanImeM zAstrArtha saMghakI sthApanA huI aura usase eka pAkSika patra jainadarzana prakAzita huaa| maiM sahAyaka sampAdaka banAyA gyaa| taba mujhe lekha likhanekA abhyAsa nahIM thaa| eka lekha likhane meM ghaMToM bIta jAte the| bAdako to jaba saMghane sAptAhika patra jainasandeza prakAzita kiyA, maiM usakA sampAdaka banA aura majho usake lie prati saptAha sampAdakIya likhanA pdd'aa| isa taraha maiM lekhaka banA / prArambhase hI merI yaha nIti rahI ki jo kucha likhA jAya, vaha vyaktigata rAga-dvaSase Upara uThakara likhA jAya / phira bhI, apanI kamajoriyoMke kAraNa mere lekhanameM kabhI-kabhI kaTutA bhI A jAtI thii| marI nIti sadA mAdhyama-mArgI rhii| maiM na to pratyeka sUdhArakA virodhI thA aura na samarthaka / maiMne jaina zAstroMkA niSpakSa rItise jo adhyayana kiyA thA usase merA eka dRSTikoNa bana gayA thA-Agamake viparIta likhanA nahIM aura rUDhiko mAnyatA denA nhiiN| apane isI dRSTikoNako sAmane rakhakara maiM sAmAjika viSayoMpara tathA dhArmika carcAoMpara likhatA rahA huuN| jaina jAtiyoMmeM paraspara vivAha sambandhakA maiM pakSapAtI huuN| paM0 AzAdharajIne sAgAra-dharmAmatameM likhA hai-"sAdharmIko hI kanyA denI cAhiye jisase usake dhArmika saMskAra naSTa na hoN|" ataH majhAmeM jAtikI apekSA dharmakA hI pakSapAta vizeSa rahA hai| maiMne jAtivAdako bhI prathaya nahIM diyA / jo jaina dharmAvalambI hai, vaha merA sajAtIya hai| yahI merI zraddhA hai| hA~, khAna-pAnameM zuddhatAkA pakSapAtI rahA haiN| kintu maniyoMke dvArA AhAradAna denevAlese karAI jAnevAlI zUdrajala tyAgakI pratijJAkA maiM virodhI haiN| maiM ise zAstra-sammata nahIM mAnatA / paM0 AzAdharajIne sat zudrako AhAradAna denekA adhikArI mAnA hai| harijanoMke sambandhameM bhI maiM paM0 AzAdharajIke matakA anuyAyI hU~ ki AcAra-zuddhi aura zArIrika zuddhike sAtha zUdra bhI dharmasAdhanakA yathAyogya adhikArI ho sakatA hai| Ajake badalate samayameM hameM paramparAgata rUDhise cipakA na rahakara zAstrasammata parivartanako apanAnemeM hI hita hai, yaha merI dRSTi rahI hai| maiMne sandezake dvArA vartamAna munimArgameM bar3hate zithilAcArakA virodha kiyA hai / isase muniyoMke bhakta mujhe muni-virodhI mAna sakate haiN| kintu koI jaina dharmAnuyAyI munimArgakA virodhI nahIM ho sktaa| munimArga AtmakalyANake lie hai| use apanAkara munimArga virodhI kriyAe~ karanese AtmakalyANa to sambhava nahIM hai, munimArgapara bhI dUSaNa AtA hai| lagabhaga tIna dazakoMse sonagar3ha ke viruddha pracAra calA hai| merI daSTise usa pracArameM sAdharmIvAtsalya kA leza bhI nahIM hai / jisa vyaktine svataH prerita hokara di0 jainadharmako svIkAra kiyA, mUrtipUjA virodhI sampradAyakA guru hote hue saurASTra meM digambara jaina mandiroMkI zrRMkhalA khar3I kara dI, jisa saurASTra meM digambara jaina nAmamAtrako the, use digambara jainoMkA gar3ha banA diyA, usa vyaktike prati virodhiyoMke citta meM thor3A-sA Adara-bhAva na honA kyA dharmakA paricAyaka hai ? aise vyaktikA jinhoMne bahiSkAra kiyA, jinavANIkI avamAnanA kI, unheM kyA kahA jAye, samajhameM nahIM AtA ? yaha saba digambara jainadharmake lie mahAn hAnikAraka hai| anucita bAtoMkA virodha honA cAhiye kintu unheM digambara jaina na mAnanemeM kyA tuka hai ? Aja samayasArakI carcA sarvatra hai, nimitta-upAdAnako sAdhAraNa-jana bhI jAnane lage haiN| jo sonagar3ha virodhI hai, ve Aja bhI dharmajJAnase zunya jaise haiN| unameM zAstrIya carcAke prati ruci nahIM hai, kyoMki ve unase anajAna haiN| yaha saba maiM apane abhiprAyAnusAra likha rahA hU~ kyoMki mujhe apanA antaraMga paricaya bhI to denA hai| jainadharma eka satyaniSTha dharma hai| usakA saccA anuyAyI kisIke bhI sAtha anyAya nahIM kara sakatA / na to vaha satyakA apalApa kara sakatA hai aura na satyakA AropaNa kara sakatA hai| kintu kheda hai ki Aja dharma meM bhI rAjanIti ghusa gaI hai aura rAjanaitika pArTiyoMkI dalabandIkI taraha dharmameM bhI dalabandI cala par3I -64

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hai| aba dhArmika praznoMkA nirNaya zAstra ke AdhArapara na karake dalabandIke AdhArapara kiyA jAtA hai, isase dharmako bhI kSati pahu~ca rahI hai / naI pIr3hI dharmase vimukha hotI jAtI hai aura usa ora hamArA dhyAna nahIM hai / astu / jainasAhitya aura usake racayitA AcAryoM ke itivRttake sambandhameM sva0 nAthU rAmajI premI aura sva. paM0 jugalakizorajI mukhtArakI dena apUrva hai| ye donoM hI saMskRtake paThita paMDita nahIM the| kintu donoMne hI svataH abhyAsa karake aisI sUkSma dRSTi prApta kI thI ki saMskRta-prAkRtake zAstroMmeMse matalabakI bAta pakar3a lete the / aura mukhtAra sAhabakI sUjha-bUjha aura anusandhAna zailI to bejor3a thI / premIjIne tathA mukhtAra sAhabane jainahitaiSImeM aneka lekha jainasAhitya aura jainAcAryoM ke sambandhameM likhe jo bAdako pustakAkAra bhI prakAzita he| premIjIne sva0 seTha mANikacandrajI bambaIkI smatimeM eka granthamAlA sthApita kI aura usameM aneka aprakAzita granthoMko prakAzita karake jaina sAhityakI zrIvRddhi kii| usI granthamAlAse AcArya samantabhadrakA ratnakaraNDazrAvakAcAra mukhtAra sAhabakI vidvattApUrNa prastAvanAke sAtha prakAzita huaa| AcArya samantabhadra aura unake kRtitvake sambandhameM tathA TIkAkAra prabhAcandrake sambandhameM mukhtAra sAhabane apane jIvanabharakI zodha sAmagrIke sAtha prakAza DAlA thaa| usako par3hakara merI ruci jainasAhitya aura usake itihAsakI ora haI tathA makhtAra sAhabake dvArA anekAnta patrake prakAzanake sAtha maiM usa ora adhikAdhika ruci lene lgaa| jaba paM0 sukhalAlajI aura paM0 becaradAsajIke sampAdakatvameM siddhasenake sanmatitarkakA prakAzana gujarAta vidyApITha, ahamadAbAdase huA, to premIjIkI bhAvanA huI ki kisI digambara granthakA sampAdana bhI isI rUpameM honA cAhiye / taba unhoMne mujhe aura sva0 paM0 mahendrakumArajI nyAyAcAryako AcArya prabhAcandrake nyAyakumudacandrakA bhAra sauNpaa| usI samaya maiMne nyAyakumudacandrake prathama bhAgameM prakAzita usakI prastAvanA likhI jise premIjIne pasanda kiyA thaa| san 41 meM bhA0 di0 jaina saMghane vArANasImeM zrI jayadhavala siddhAnta granthake prakAzanake lie jayadhavalA kAryAlaya sthApita kiyaa| usameM mere sivAya paM0 phUlacandrajI siddhAntazAstrI aura nyAyAcArya paM0 mahendrakumArajI kArya karate the| isase pUrva paM. phalacandrajI dhavala nAmaka siddhAnta granthake sampAdanakA kArya kara cuke the, ataH unheM aise kAryakA vizeSa anubhava thaa| prathama khaNDake prakAzanake bAda paM0 mahendrakumArajI to pRthak ho gaye kintu paM0 phUlacandrajIke sAtha maiM lagA rhaa| usI samayake lagabhaga ujjainake sAhityapremI seTha lAlacandajIkI orase jainadharma para sarvazreSTha racanAke lie pAritoSikakI ghoSaNA huI aura maiMne jainadharma pustaka likhakara vaha pAritoSika prApta kiyaa| usake abataka cAra saMskaraNa prakAzita ho cuke hai / san 53 ke lagabhaga zrI gaNezaprasAda varNI granthamAlAne jainasAhityake itihAsa nirmANakI eka nA cAla kii| usameM rahakara maiMne jainasAhityake itihAsakI parvapIThikA tathA jainasAhityakA itihAsa likhA jo ukta granthamAlAse prakAzita huaa| eka tarahase banArasameM jayadhavalA kAryAlayako sthApanAke sAtha hI mere sAhityika jIvanakA sUtrapAta hotA hai| zrI syAdvAda mahAvidyAlaya prAtaHkAla chaha bajese yAraha taka lagatA thA / ataH san 41 se merI yaha niyamita caryA rahI hai ki prAtaHkAlakA samaya par3hAnemeM aura sAyaMkAlakA samaya lekhanameM abhI taka bhI bItatA rahA hai| DaoNhIrAlAlajIke ravargavAsake pazcAta bhAratIya jJAnapIThake antargata mUrtidevI granthamAlAke sahAyaka sampAdakakA bhAra mujhe vahana karanA par3A aura DaoN0 e0 ena0 upAdhyeke svargavAsake pazcAt zrI jIvarAja jaina granthamAlA zolApurake sampAdakakA bhAra bhI mujhe hI vahana karanA par3A hai| isa taraha merA samasta

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jIvana paThana-pAThana aura sampAdana-lekhanameM hI biitaa| aura ina paMktiyoMke lekhanake samaya bhI vaha krama cAlU hai, kyoMki abhI merA puruSArtha banA hai aura mujhase khAlI baiThA nahIM jAtA hai| apane ukta jIvanake prakAzameM jaba maiM apane jIvanako eka paMDitake rUpameM A~katA hU~ to mujhe apane paMDita jIvanapara asantoSa nahIM hotaa| yadi maiM paMDita na banakara sAdhAraNa gRhastha hI rahA hotA to mere jIvanakA upayoga bhI apane pArivArika jhaMjhaToMmeM hI bItatA / na maiM AtmAko jAnatA, na paramAtmAko jaantaa| samasta jIvana "nona tela lakar3I" kI cintAmeM hI bIta jAtA / bhagavAna mahAvIra aura unakI vANIke paThana-pAThanameM, AcArya kundakunda, samantabhadra, pUjyapAda, nemicandra, akalaMkadeva, vIrasena svAmI, vidyAnanda, prabhAcandra, amRtacandra Adi mahAn AcAryo ke grantharatnoMkA AloDana karane meM jo sukha milA hai, use maiM lekhanIse likhane meM asamartha huuN| kheda yahI hai ki maiMne apane jJAnakA upayoga AtmahitameM nahIM kiyA / yaha jAnate hue bhI ki maiM dravyakarma, bhAvakarma aura nokarmase bhinna eka svatantra cetana dravya hU~, mujhe saMsAra, zarIra aura bhogoMse Antarika virAga nahIM hotA aura isa parase maiM yaha niSkarSa nikAlatA hU~ ki merI AtmAse mithyAtvakA pardA haTA nahIM hai, yadyapi jIvanabhara maiMne sacce devazAstra gurukI hI zraddhA kI hai, usIkI prAptike lie maiM prayatnazIla haiM aura Apa sabakA AzIrvAda cAhatA huuN| Aja jainasamAja eka vyApArI samAja hai aura saba tIrthakara, jinhoMne jainadharmakA pravartana kiyA, kSatriya the| dhIre-dhIre kSatriyoMse jainadharma lupta ho gyaa| hindU samAjakI taraha jainasamAjameM brAhmaNa jAti nahIM rahI hai| brAhmaNa jAtikA kArya hI hindU dharmakA saMrakSaNa aura pracAra hai| jainasamAjameM yaha kArya prAyaH saMsAratyAgI munigaNa aura AcArya karate the| dhIre-dhIre unakA bhI lopa honese samAjake sAmane kaThinAI upasthita huii| taba saMskRtake mahAvidyAlaya sthApita karake vidvAnoMko paramparA cAlUkI gii| isa paramparAne lagabhara sAta dazakoM taka samAjameM dhArmika zikSA aura dharmopadezakA kArya kiyaa| saMskRta aura prAkRtake granthoMkA bhASAnuvAda kiyA aura isa taraha jainasAhityakA bhI saMrakSaNa aura saMvardhana kiyaa| kintu sAmayika paristhitike badalanese aba isa vidvatparamparAkA bhI anta sannikaTa pratIta hotA hai| kyoMki aba isa mArgameM na to Arthika hI AkarSaNa rahA hai aura na laukika hii| maMhagAIkI atyadhikatAke kAraNa eka parivArake nirvAhake liye jitanA artha Avazyaka hai utanA samAjase milatA nahIM hai / ataH chAtra bhI dhArmika zikSAkI ora dhyAna na dekara laukika zikSAmeM hI ruci rakhate haiN| kintu AjakA paNDita unakA santoSa nahIM kara sktaa| isa sthitise viSama samasyA paidA ho rahI hai| jaba taka jainasamAja jaina vidvAnake poSaNake liye Avazyaka Arthika vyavasthA nahIM karegA taba taka isa paramparAkA cAlU rakhanA azakya hotA jaayegaa| ata samAjako idhara dhyAna denA caahiye| aura eka vidvAnako 500) se kama vetana nahIM denA cAhiye / yadi aisA ho jAye to isa kSetrameM AkarSaNa bar3ha sakatA hai| usake abhAvameM jainasamAjake sAmane viSama samasyA paidA ho jaayegii| vastutaH jainadharma AtmakalyANake liye hai, jIvikAke liye nahIM hai| kintu gRhasthAzramameM rahanevAlekA jIvana nirvAha to AtmakalyANase ho nahIM sktaa| ataH use jIvana nirvAhake liye dhanakI AvazyakatA hai| AjIvikAke anya sAdhana apanAnese ruci udhara hI laga jAtI hai| ataH Armika kSetra meM kArya karanevAle vidvAnoM kA upayoga usI ora rahe, isake liye unheM jIvikAkI orase nirAkUla karanA hI caahiye| sAtha hI vidvattAke yogya-sanmAna bho unheM diyA jAtA caahiye| skUla kAlijoMmeM adhyApakoMkI jo sthiti hotI hai vahI sthiti jaina vidvAnakI jaba taka nahIM hogI taba taka yaha samasyA sulajha nahIM sktii| merA yaha anubhava hai ki vidvAnako sanmAna do kAraNoMse mila sakatA hai| eka nirIhavRtti aura dUsare vidvattA / nirIhavatti taba taka saMbhava nahIM hai jaba taka jIvana nirvAhake yogya AjIvikA na ho / aura usake

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liye yaha bhI Avazyaka hai ki vidvAna kevala parIkSA pAsa na ho, kintu use jinAgamakA rahasya bhI jJAta ho, bhASaNakalAmeM bhI kuzala ho aura zAstrIya praznoMkA uttara zAstrAdhArase denekI kSamatA ho| isake liye use zAstrAbhyAsI honA Avazyaka hai| Ajakala to chAtroMmeM zAstrAbhyAsakI ruci nahIM pAI jaatii| kakSAmeM par3hate samaya bhI ve anyamanaska rahate haiN| parIkSAmeM nakala karake pAsa hote haiN| aisI sthitimeM unheM viSayakA jJAna kaise sambhava hai| aura usake abhAvameM ve kaise samAja para apanA prabhAva DAlane meM sakSama ho sakate haiM / ataH donoM hI orase apanIapanI truTiyoMko dUra karane para hI samasyAkA hala nikala sakatA hai| usake binA paristhitimeM sudhAra sambhava nahIM hai / AzA hai samAja idhara dhyAna degA tathA vidvAna bananeke icchuka bhI dhyAna deMge /

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jIvanakI eka jhalaka : paNDita kailAzacandrajI ___satIzakumAra jaina, asisTaiMTa kamiznara (vana), bhArata sarakAra, naI dillI apanoMke viSayameM adhika jAnate hue bhI adhika nahIM likhA jA sktaa| yahI sthiti merI bhI hai| jinheM sadaiva jIvanameM sarvAdhika sammAna diyA hai, unake viSayameM kyA likhA jAye, kyA chor3A jAye, yahI UhApohakI sthiti banI rahatI hai / janma aura mAtApitA-choTese kasbemeM sAdhAraNa parivAra meM lAlA musaddIlAla jainake kaniSTha putrake rUpameM janme bAlaka kailAzacandra ke viSayameM kisako yaha pUrvAbhAsa ho sakatA thA ki bhaviSyameM yaha bAlaka dezake agraNI vidvAnoMmeM bhI AdarapUrNa sthAna prApta kregaa| paNDitajIkA janma uttarapradezake AmoM aura khaNDasArIke liye paryApta prasiddha kasbe nahaTaura (jilAbijanaura) meM kArtika zuklA dvAdasI, saMvata 1960 (san 1903) meM huaa| hama nahaTaura vAloMko garva hai ki saralasvabhAvI evaM jainadarzanake udabhaTa vidvAna siddhAntAcArya paM0 kailAzacandrajIkA janma isI miTTImeM huA hai / paNDitajI kA samUcA parivAra sarala svabhAvake liye sAre nahaTaurameM prasiddha thaa| pitA zrI musaddIlAlajI, atyanta haMsor3a prakRtike sarala svabhAvI tathA santuSTa vyakti the| paM0 jIke jyeSTha bhrAtA sva0 zrI zikharacandrajI samAja-sevA, bhajanoMke gAyana, paryuSaNa parva para prabhAtapherIke saMcAlana tathA latIphebAjIke liye prasiddha the| unake makAnase saMlagna zrI digambara jaina mandirake cabUtare para sAyaMkAlako baiThakara bacce evaM vayaska samAna rUpase unakI rocaka varNana zailIkA Ananda uThAte the| paNDitajIke mArgadarzanameM zrI zikharacandra jIkA vizeSa hAtha rahA / zikSA-dIkSA aura jIvana caritra-paNDitajIkI Arambhika dhArmika zikSA sthAnIya jaina pAThazAlAmeM, jo mandirajIke ThIka sAmane thI, Arambha huii| jaina samAjake khyAtiprApta dharmapremI rAyabahAdura dvArakAprasAda jaina, gerisana injIniyara, jo sevA nivRtta honeke pazcAt nahaTaura meM hI apane vizAla bhavanameM rahane lage the, bAlakoMkI dharma evaM hindI parIkSA liyA karate the| rAyabahAdura sAhaba bAlaka kailAzacandrake jaina dharma, hindI prema tathA sundara vyaktitvase adhika prabhAvita hue aura unhIMke sujhAva para zrI zikharacandrajI Apako syAdvAda mahAvidyAlaya, vArANasImeM praviSTa karAneke liye taiyAra ho gye| san 1915 kI bhAdrapada mAsakI kRSNa caturthI, Apake vahA~ pravezakA prathama dina thii| usa samaya paNDitajIkI avasthA 10 varSakI thI aura bhAI zikharacandra jIkI 18 varSa / isa kAraNa unake sAtha vArANasI jAne meM paNDitajIko ghara para koI ghabarAhaTa nahIM huI thii| usa samaya syAdvAda mahAvidyAlayakA prabandha paM0 umarAvasiMhajIke hAthoMmeM thA, jo paNDija gopAladAsajI baraiyAke pA~ca mukhya ziSyoMmeM se eka the| umarAvasiMhajI vahA~ san 1918 taka rahe, usake pazcAt unhoMne brahmacarya vrata dhAraNa kara bra0 jJAnAnaMda nAma dhAraNa kara liyA thaa| paM0 umarAvasiMhajIkA anuzAsana kaThora thaa| nahaTaurameM pakSIke samAna svacchaMda rahanevAle bAlaka kailAzacandrakA mana yahA~ tIna dinameM hI ucATa ho gyaa| zikharacandrajI taba taka vahIM ruke hue the / paNDitajIne unase nahaTaura vApisa le calanekA prabala Agraha kiyaa| vidyAlayameM unheM tIna dina tIna varSase bhI adhika lambe lge| gharake svacchanda vAtAvaraNa evaM parivAra vAloMkI avikala smRtine inheM vikala kara diyaa| zrI zikharacandra ke nahaTaura jAnekA nAra paNDitajIke manameM gaharI udAsI chA jAtI thii| vaha piMjaremeM banda pakSIke samAna chaTapaTAne lge| unake mukha

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para udAsI evaM A~khoMmeM A~sU antataH sahodarase bhI sahana na hue aura vaha unheM ghara vApisa le calaneke liye sahamata ho gaye / paNDitajIkI prasannatAkA pArAvAra na rahA / lekina samasyA yaha thI ki usa kaThora anuzAsana evaM dekha-rekhameM se nikalakara binA kisIko patA cale sTezana taka kaise pahuMcA jaaye| donoM bhAI vidyAlayake adhikAriyoM tathA vidyArthiyoMkI A~khoMse bacakara vahA~se nikala bhAganekA upAya socane lge| bahata dera taka mAthApaccI karaneke pazcAta vidyAlayakI saMdhyAkI prArthanAke pazcAta bhAga nikalanekA kAryakrama nizcita kiyA gayA / prArthanAke samaya svayaM paM0 umarAvasiMhajIkI upasthitimeM chAtroMkI hAjirI lI jAtI thii| paNDitajIko AzA thI ki prArthanAmeM upasthita rahaneke kAraNa adhikArI unakI orase nizcinta ho jAyeMge aura vaha bekhaTake vahA~se nikala sakeMge / yojanAnusAra saMdhyA Anepara prArthanAke pazcAt bhAI zrI zikharacandra apanA boriyA-bandhanA uThAkara vidyAlayase ravAnA hue| A~kha bacAkara uchalate hue hRdayase bAlaka kailAzacandra bhI eka-do-tIna ho gayA / kintu saMkaTako kahA~ TalanA thaa| vidyAlayake phATakase kucha hI paga Age jAne para eka karmacArIse bheMTa ho gyii| donoMke ceharoMpara badahavAsI dekhakara use kucha zaka huA aura usane ghUrakara pUchA, "kahA~ jA rahe ho| bAlaka kailAzacandra isapara kucha sakapakAyA, kintu sAhasa pUrvaka uttara diyA, "bhAIko pahu~cAne jA rahe haiN|" santuSTa hokara karmacArI Age bar3ha gayA / eka morcA to phataha kara liyA gayA thA / eka teja calanevAlA ikkA lekara sTezana pahu~ca gaye kintu patA calA ki rAtrimeM koI bhI gAr3I gharakI ora nahIM jaatii| vivaza hokara musAphirakhAne meM bistara bichAkara bhAIke sAtha leTanA pdd'aa| bhAI to zIghra hI gaharI nIMdameM mazagUla ho gaye kintu paNDitajIko nIMda bhalI prakAra na aaii| pukAranekA bhArI zabda sunakara donoMkI hI A~kha khula gayI aura sAmane dekhakara donoMko hI hairAnI ho gyii| paM0 umarAvasiMhajI do yamadUtoM sahita sazarIra pakar3aneke lie taiyAra khar3e the| jhaTase unhoMne paNDitajIko uThAyA aura ikkemeM savAra hokara vidyAlaya le cale / bhAI zikharacandra vivazatAse kucha na kara sake aura azrupUrNa netroMse vidA kiyaa| lagabhaga 15 dina taka paNDitajIkA mana khinna rhaa| isa bIca meM paM0 umarAvasiMha patrikAoMke citroM dvArA unakA manoraMjana karanekA prayatna karate rhe| paNDitajI mAnate haiM ki yadi paM0 umarAvasiMha usa samaya unakI orase udAsIna ho jAte to unake prArambhika jIvanakI yaha ghaTanA unake bhaviSyake jIvanapara gaharA pardA DAla letii| paM0 umarAvasiMhakI bhAMti zikSA saMsthAoMke kitane prabandhaka athavA adhyApaka isa prakAra apane kartavyakA pAlana karate haiM ? taruNAvasthAmeM paNDitajI rASTrIya bhAvanAoMse prabhAvita hue binA na raha ske| san 1921 meM Apane kalakattAkI nyAyatIrthakI sarakArI parIkSAkA bahiSkAra mahAtmA gAndhI dvArA calAye gaye asahayoga Andolanake kAraNa kiyA / usa samaya vidyAdhyayana chor3akara kucha samaya nahaTaura hI rahe / kintu vahA~ mana na laganepara punaH san 1921 meM morenAmeM jainasiddhAnta vidyAlayameM, jinakA kAlAntarameM gopAladAsa jaina vidyAlayake rUpameM nAma par3A, adhyayanake lie aaye| vahA~ 1923 taka rahe aura vahIMse zAstrI parIkSA uttIrNa kI / san 1923meM syAdvAda vidyAlayameM Apa adhyApaka niyukta hokara aaye| ArambhameM vahA~ eka varSa hI kArya kiyA thA ki asvastha honepara mahAvidyAlayase nahaTaura vApisa cale gye| disambara 1927 meM anurodhapara Apa punaH syAdvAda mahAvidyAlaya vArANasImeM Aye / 1931 meM yahA~se baMgAla saMskRta esosiyezanakI nyAyatIrtha parIkSA prathama zreNImeM uttIrNa kii| 4 disambara 1972 meM avakAza prApta karaneke samaya taka Apa vahA~ke saphala evaM yazasvI pradhAnAcArya rahe / tatkAlIna yugakI kucha bAteM-mere prazna karanepara ki usa samaya vidyArthiyoMmeM par3haneke prati kitanI lagana thI, paNDitajIne batalAyA ki syAdvAda mahAvidyAlayameM vidyArthI eka-dUsareko binA vidita hue par3hate the /

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1 ve chipa chipakara rAtrimeM par3hanA Arambha karate the| ataeva vaha bhI rAtrimeM 12 baje uThakara par3hane baiTha jAte the / bAbA bhAgIratha varNoM, jo usa samaya yahAM ke saMrakSaka the tathA paM0 umarAvasiMhake kahanepara ki isase svAsthyapara pratikUla prabhAva par3egA, paNDitajIne itanI rAtase uThakara par3hanA banda kiyA / paNDitajIke vicArameM vidyArthI aba utanI laganase zikSA grahaNa nahIM krte| isI sandarbhameM paNDitajIne eka rocaka bAta aura batalAI ki usa samaya par3hAI ke liye jitanA tela milatA thA, vaha rAtribharakI par3hAI ke lie paryApta nahIM hotA thA, ataeva vidyArthI eka-dUsarekA tela curA liyA karate the| vidyArthiyoMkI yaha ajaba corI thii| usa samaya zikSA denemeM svArtha evaM bhraSTAcAra nahIM thA / tyAga evaM niHsvArtha sevAkA hI vAtAvaraNa thA / paM0 gopAladAsajI vidyAlayase binA kucha liye hI vahA~ zikSA dete the / isa sadvRttikA paNDitajI para pUrNa prabhAva par3A hai aura isI kAraNa unako dhanakA moha kabhI nahIM huA / apane sampUrNa adhyApanakAla meM Apa kevala Avazyaka vetana lekara hI svAdvAda mahAvidyAlayako vikasita karane evaM yogyase yogya chAtra nirmANa karanemeM juTe rhe| paNDitajI jaise spAtiprApta evaM prakhara vidvAnke liye kisI dhanADhaya saMsthAmeM acchese acchA vetana pAnA koI kaThina kArya nahIM thA / vyaktitva aura sArvajanikatA - paryuSaNa parva para nahaTaura meM paNDitajIke kabhI-kabhI zAstra pravacana karane para vahA~kI jaina samAja meM vizeSa ullAsa rahatA thA / kaThina prasaMgoMkA vivecana hone para bahudhA maiM bAla sulabha jijJAsA samAdhAna hetu paNDitajIse lambe prazna kiyA karatA thA aura paNDitajI the ki gadgada manase kaThina viSayoMko sarala rUpameM meremeM hRdayaMgama karAnekA prayatna karate the| navayuvaka vargakI dharmameM AsthA aise vidvAnoMke sahayogase hI panapa sakatI hai / paNDitajIkA sarvaprathama sArvajanika bhASaNa san 1934 meM dharmapurAkI jaina sabhAmeM huaa| usI samaya Apako sarvaprathama mAnapatra bhI bheMTa kiyA gayA thA / isa prakAra dillImeM hI ApakA sArvajanika jIvana Arambha huA / tabase ApakA sArvajanika jIvana anavarata rUpase adhikase adhika gauravapUrNa banatA jA rahA hai / syAdvAda mahAvidyAlayake to paNDitajI prANa hI bana gaye haiM / dezameM adhikAMza jaina vidvAna isI vidyAlayase utpanna hue| Apake sarala svabhAva evaM sAde jIvanakI vidyAlayake vidyArthiyoM para gaharI chApa rahI hai| lagabhaga 600 se adhika vidyArthI Apase zikSA prAptakara dezameM aneka uttaradAyitvapUrNa sthAnoM para kArya kara rahe haiM / aneka suprasiddha jaina vidvAn paNDitajIke ziSya rahe haiN| abhI taka bhI unakI paNDitajImeM gaharI zraddhA hai / vidyArthiyoMmeM gurujanoMke prati AdarabhAva Apa unake ucita Avazyaka mAnate haiN| usI paramparAmeM abhI taka bhI apane guruoM meM candrajI nyAyAcArya evaM paNDita devakInandanajIke prati ApakI apAra zraddhA hai| paNDitajIne eka pUrva ghaTanA bahuta vinodapUrvaka sunAI / san 1934 meM Apa khurajAmeM eka prAcIna zAstra dekhanA cAhate the| usakI vyavasthAse sambandhita eka mahAnubhAva yaha nahIM cAhate the ki usa zAstrako koI dekhe / paNDitajIne patra likhA to uttara AyA ki maiM usa samaya khAlI nahIM rahu~gA / isa kAraNa anekA kaSTa na kreN| phira bhI paNDitajI khurajA gaye / unako dekhate hI mahAnubhAvane kahA ki maiMne to pahalehI apako na Aneke liye patra likha diyA thaa| rAtri meM paNDitajIne mandirameM zAstra pravacana kiyaa| sAre zrotA usase prabhAvita huye aura vaha sajjana bhI / phira unhoMne umaMgase usa zAstrako paNDitajIko dikhAyA / usa samaya rUr3hiyA~ itanI kaThina thIM ki yogya vidvanoMko bhI prAcIna zAstroMko prakAza meM lAneke liye kaThinAIkA sAmanA karanA par3atA thA / - 70 adhyayana evaM jIvanake utkarSake liye vaMzIdharajI nyAyAlaMkAra paM0 mANika

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maulika lekhaka aura anuvAdaka-jaina zikSA evaM sAhityameM paNDitajIkI dena apUrva hai / paM0 nAthUrAmajI premIkI preraNAse Apa sAhitya sRjanakI aura pravRtta huye| sva0 paNDita mahendrakumAra nyAyAcAryake sAtha nyAyakumudacandrakA sampAdana kiyA aura usakI vistRta bhUmikA likhii| paM0 phUlacandrajIke sAtha bhAratavarSIya digambara jaina saMghase prakAzita jayadhavalAkA lagabhaga 13 khaNDoMmeM Apane sampAdana kiyaa| san 1948 meM ujjainake eka prasiddha vidyApremI sva0 se0 lAlacandra seThIne jaina dharmapara sarvottama pustakake liye 1000 rupayekA puraskAra ghoSita kiyA thaa| jaina dharmakI vizeSatAoMko samAhita karate hue Apane jainadharma nAmaka pustakako likhA aura vaha puraskAra Apako hI milA / jaina sAhitya jagatmeM paNDitajIkA nAma vAstava meM isa pustaka dvArA hI amara haa| yaha pustaka vArANasI, sAgara Adi vizvavidyAlayoM meM pAThya pustakake rUpameM mAnya hai / inake atirikta jaina sAhityakA itihAsa va usakI pUrvapIThikA (grantha), jaina nyAya, tattvArtha sUtrakI TIkA, dakSiNa bhAratameM jainadharma, anAgAra dharmAmRta, sAgAra dharmAmRta, gommaTasAra jIvakAMDa aura karmakANDa, bhagavatI ArAdhanA, caraNAnuyoga pravezikA, namaskAra mahAmaMtra, bhagavAna RSabhadeva, somadeva upAsakAdhyayana Adi Apake dvArA likhita uccakoTike granthoMmeM ApakA gahana adhyayana evaM vizada pANDitya pUrNarUpeNa parilakSita hai / 'bhagavAn mahAvIrakA acelaka dharma' bhI ApakI amUlya racanA hai| patrakAra aura sampAdaka-jaina patrakAritAke kSetrameM bhI paMDitajIkI sevAyeM bahumUlya haiM / bhAratavarSIya di0 jaina sagha, mathurAke dvArA ApakI patrakAritA mukharita huii| isa saMsthAke liye paNDitajIne anathaka kArya kiyA hai aura abhIbhI isase behada lagAva hai / isake Apa karNadhAra haiM aura prakAzana vibhAgake maMtrI haiN| saMghane sarvaprathama jainadarzana patra prakAzita kiyA / san 1939 meM jainasandezakA prakAzana Arambha karane para Apa usake sampAdaka bne| isa patrake sampAdakIya vaktavyoMke rUpameM Apake saikar3oM lekha prakAzita hue haiN| patrakAritAke kSetrameM paNDitajIne kabhI apane hRdayakI AvAjake viruddha nahIM likhaa| jA~cakara, parakhakara, vicAra manthana dvArA jo Apako ucita lagA, nirbhIka bhAvase usIko likhA, pratipAdita kiyaa| isI kAraNa kabhI-kabhI paNDitajI AlocanAke zikAra rahe haiM, kintu usase vaha kiMcita bhI apane svataMtra lekhanake prati prabhAvita nahIM paNDitajIkI vizeSatAyeM-vAlyAvasthA se aba taka paNDitajIko sunanekA mujhe anekoM bAra avasara milA hai / aneka avasaroMpara nikaTa baiThakara unake antaraMgako chUnekA bhI avasara milA hai / kintu pAyA hai ki unake vicAroMmeM pUrNa svataMtratA hai-paNDitajI pUrNarUpeNa paramparAvAdI nahIM hai, kintu ve samayakI mAMgake anusAra dharmamUlyoMmeM athavA siddhAntoMke parivartanake bilkula hAmI nahIM haiN| vaha mAnate haiM ki niHsandeha mahAvIra dvArA pratipAdita dharma avazya hI kaThora hai kintu jaina dharmake mUlyoMko mUlarUpase jIvita rakhaneke lie usako to vaise hI svIkAranA Avazyaka hogaa| paNDitajI adhika saMsthAoMmeM vyasta hokara apanA amUlya samaya khoneke pakSameM nahI haiN| phira bhI, ve kucha mahattvapUrNa saMsthAoMse saMbaMdhita hai / bhAratavarSIya di0 jaina vidvat pariSadkI sthApanAmeM, jo vIra zAsanamahotsavake samaya 1944 meM sthApita haI thI, ApakA mukhya hAtha rahA hai aura Apa usake saMrakSaka haiN| bhAratIya jJAnapIThakI parAmarza samitike Apa sadasya tathA matidevI jaina granthamAlA evaM jIvarAja jaina granthamAlA, zolApurake Apa sampAdaka hai / sundara vyaktitvane paNDitajIke prabhAvazAlI vaktatvako cAra cA~da lagAye haiN| vANIkI miThAsa hRdayameM gaharAI taka utaratI jAtI hai| zAstra-pravacana ho athavA vizAla sArvajanika Ayojana, zrotAgaNa vibhora

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hokara Apake spaSTa evaM agAdha saiddhAntika aura vyAvahArika jJAnayukta vidvattApUrNa vaktavyoMko sunate aghAte nahIM / ApakI bhASaNa zailI vidvattApUrNa evaM viziSTa hai / vyAvahArika puTa dekara gUr3hase gUr3ha prakaraNakA vizleSaNa bhI ve isa prakAra karate haiM ki jana-sAdhAraNako bhI vaha sahaja gamya ho jAtA hai / janasamAjake kadAcit hI aise vizAla sa melana hote haiM jahA~ Apa nimaMtrita na kiye jAte hoM / aneka sArvajanika avasaroM para janasamAjane ApakA hRdayase sammAna kiyA hai / 1946 meM sivanIkI jainasamAja dvArA Apako siddhAntaratnakI upAdhi tathA 1963 meM jaina siddhAnta bhavana ArAke hIraka jayantI mahotsava para siddhAntAcAryakI upAdhi se vibhUSita kiyA / sarasvatIke isa upAsakane lakSmIke prati kabhI bhI moha nahIM rkhaa| kahA jAe to usake prati virakta hI rahe haiM / Apane syAdvAda mahAvidyAlayake sampUrNa adhyaya kAlameM kevala Avazyaka vetana lekara hI sammAnapUrNa jIvana vyatIta kiyA hai| sAtha hI, usameMse nahaTaurake parivAra ke prati Arthika uttaradAyitvakA nirvAha bhI kiyA hai / aneka ghaniSTha vyakti ApakI kisI bhI Arthika icchAkI pUrti karanA apanA saubhAgya mAnate kintu paNDitajI dhanakI lAlasAke prati sadaiva nispRha hI rahe haiM / nahaTaura Anepara vahA~ke vyakti kabhI Apase vinodameM pUcha lete the ki paNDitajI, ApakA jaisA yaza hai, usase Apa acchA ArAmakA jIvana vyatIta karanekA prayAsa kyoM nahIM karate, taba muskarAhaTa bhare ceharese paNDitajIkA uttara huA karatA thA, "kAheke lie|" paNDitajI jaisA santoSI vyakti maiMne apane sArvajanika jIvanameM abhI taka nahIM pAyA hai / sAdhAraNa bhojana mila jAye, basa yaha paryApta hai / Arthika sthitike hI prati nahIM, viSama pArivArika sthitimeM bhI paNDitajI pUrNa santoSI rahe haiM / patnI basantI bAIke dIrghakAlase arddha-vikSipta honepara bhI paNDitajIke nijI jIvanameM duHkha athavA viSAda kabhI nahIM AyA hai / Apake ekamAtra suputra zrI supArzva jaina, haivI injIniyariMga kAraporezana rA~cImeM acche bar3e padapara niyukta haiM, kintu ApakA mana, dharma evaM vidyA kendra, vArANasI meM hI lagatA hai / parama santoSI vRttise ApakA jIvana jinavANIko samRddha karane tathA adhikase adhika vidvAn utpanna karaneke lie arpita rahA hai / Apake aneka ziSya vizvavidyAlayoM athavA mahAvidyAlayoM meM prAcArya athavA adhyApaka padoM para kArya kara rahe haiM / mere manameM eka kasaka abhI bhI raha-rahakara uTha jAtI hai ki paNDitajIke ziSya ke rUpameM saMskRta meM jainadharmakA adhyayana kiyA hotA to merA jIvana bhI dhanya ho jAtA / jaisA dekhA, jaisA sunA zrIkAnta goyalIya, DAlamiyAnagara jaina jAgaraNa ke agradUtake lekhaka zrIgoyalIyajIke zabdoM meM, 'bIsavIM zatAbdI rUpI vadhUkA DolA abhI AyA bhI nahIM thA ki usake svAgata samArohake liye samUce bhAratameM isa chorase usa chora taka utsAhakI lahara daur3a gayI / janatA meM sevA, tapa, tyAga, balidAnake bhAva aMkurita ho uThe / vaha apane sAtha rAjanaitika, dhArmika aura sAmAjika cetanA daheja svarUpa lAyI jaina samAjameM bhI hoDa sI maca gayI / rAjA lakSmaNadAsa Adi mahAsabhAkI sthApanA kara hI cuke the / paNDita gopAladAsajI baraiyA bhI murainAme Asana mArakara baiTha gaye aura nyAyAcArya gaNezaprasAdajI va bAbA bhAgIrathajI varNI banArasa meM dhUnI ramA baitthe| inake dvArA sthApita syAdvAda vidyAlaya meM paM0 kailAzacandrajIko vidyArthI, snAtaka evaM prAcArya honekA gaurava prApta hai| jisa - 72 -

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vidyAlayase Apa piMDa chur3AnA cAhate the, vahI syAdvAda vidyAlaya Apake caraNoMkI raja pAkara sugaMdhamaya ho gayA / bhAratakI sabhI dizAoM meM vidyAlayakI prazasti gU~ja uThI / vidyAlayameM praveza karate samaya Apake kucha dina atyanta udvignatAmeM bIte / Apane apane bar3e bhAI sAhabake sahayogase vahA~se caturAIse bhAga jAnemeM hI apanA hita dekhA / aura yadi paNDitajIko usa rAtameM gAr3I mila gayI hotI, to zrI syAdvAda vidyAlayakA vartamAna svarNa yuga hameM dekhane ko nahIM milatA, jainavAGmayako sambhavataH Apake medhAvI ziSya nahIM milate tathA ApakI kalamakA rasa - mAdhurya cakhaneko nahIM milatA / relavesAriNIne bar3I kRpA kI hai hamAre jainasamAjapara ki paMDitajIko rAtameM gAr3I nahIM milI / .... pitAjI ApakI prazaMsA karate hue aghAte nahIM the jaba ApakA jikra AtA, pitAjI kahate, "paM0 kailAzacandrajI bahuta svAbhimAnI vyakti haiM / bahuta udAra haiM, khAne-pIne kA bahuta bar3hiyA zauka rakhate haiM / bAla-baccoMke vivAha meM ApakA khAtira - tavAjaha aura surucipUrNa mInU dekhate banatA hai| zAdI-vivAha meM vizvavidyAlaya ke prophesara, priMsipala jauka-dara-jauka Age rahate | Apa bahuta pApulara haiM / mehamAnake lie bistarA rijarva rakhate haiM / gharapara Ae-gaekA khAnA-pInA, Adara-satkAra bahuta cAvase karate haiM / tabIyata - meM sulajhA huA majAkA hai Apa jaise vidvAn hamAre yahA~ kahA~ hai / sthAdvAda vidyAlayake lie Apane saba kucha arpaNa kara diyA / X X Aie vArANasI caleM / bhagavAn pArzvanAthakI janmabhUmi / bhadainIke lie rikzA kara lete haiM / ghabar3Aiye nahIM, thor3I dera meM bhadainI tIrtha A jAyegA, jahAM gaMgA syAdvAda vidyAlaya evaM paM0 kailAzacandrajIko pratidina pratipala praNAma karatI hai / lIjie, bhadainI A gayA / yahIM utara jAiye / isI galImeM hamAre yogI tapasvI rahate haiM / hA~, yahIM sAmane ( lAla IMToMvAlI ) U~cAI para pA~va bar3hAiye / tapasvI santa U~cAI para rahakara hI tapasyA sAdhanA karate haiM / vizAla daravAjese andara caleM / dekhA, "Aiye - Aiye", madhura kaMTha aura mukta muskAnase ApakA svAgata ho rahA hai| Apako apane pAsa bahuta pyArase baiThAyA gayA hai| jI, zirapara gAMdhI TopI, bahuta sundara mukha, gaura varNa, svAdhyAya aura sAmAyikameM DUbI hastI aura aura tejasvI A~khoM para cazmA, adharoMpara nAcatI huI madhura muskurAhaTa, saMyamita evaM garbhita vANI, khAdIkI vAskaTa, kurtA, dhotI aura kapar3ekA jUtA pahane hue jo divya puruSa dikha rahe haiM, yahI AcAryoM ke AcArya, saMtoMmeM saMta vandanIya zrI kailAzacandra zAstrI haiM / X * bahakA vakta hai, Apake lie paNDitajI garamAgarama jalebI lAyeMge / Apako itane pyArase jalebI khilAyeMge ki Apa bahuta bhAvuka ho jAyeMge / lagegA galemeM jalebIkA rasa duganA ho gayA hai| Apase kuzalakSema pUcheMge, Apake Aneke abhiprAyako yathAzIghra pUrA kreNge| apane bAremeM apane sAhitya sajanake bAremeM nahIMke barAbara carcA kreNge| bahuta jAnane kI koziza kariyegA, to ati saMkSepameM jAnakArI dekara cupa ho jAyeMge / Apake bhojanakA vakta ho gayA hai, paNDitajI Apako svAdiSTa bhojana cakhAneke lie, rasoiyeko Adeza dekara punaH Apake pAsa baiTha gaye / bhojana Apako bahuta prema se karAyeMge / Apake pramukha ziSya bAbU cetanalAlajIke zabdoMmeM, " paNDitajI aisA santoSI aura guNI vyakti milanA muzkila hai / " ApakA AcaraNa muniyoM jaisA hai / hamezA napI-tulI bhASAmeM apane zabdoM ko kahanA aura salAha denA, ApakA svabhAva hai / ve apane ziSyoM ke hita ke lie hamezA cintA karate haiM / Apake par3hAye hue ziSya, bArojagAra aura 10 - 73 -

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khuzahAla raheM, isake lie Apa koI kora-kasara apanI orase nahIM chor3ate / Apane hamezA denA sIkhA hai / Apake ziSyagaNa Apake kaThora anuzAsana, samayakI pAbandI aura par3hAI-AcaraNake prati sakhtI dekha, Apake zrIcaraNoMmeM mugdhabhAvase jhuke rahate haiN| sArvajanika samAroha ho, Apake pratiSThita evaM bahuta ucca padapara AsIna Apake ziSya, ApakI caraNaraja apane bhAlapara lagAne meM gaurava mahasUsa karate haiM / Apa subaha pA~ca bajekI gAr3Ise pravAsase Aye haiM, para ThIka 6 baje niyata samayapara paNDitajI vidyAlaya A jaayeNge| paNDitajIke anuzAsana evaM kArya-custIne pUre bhAratavarSa meM syAbAda vidyAlayakI patAkA Aja laharA dI hai| ravibAbUkA smaraNa karanese zAMtiniketana, yogirAja aravindakA smaraNa karanese pAMDicerI AzramakA dhyAna AtA hai| isI bhA~ti paNDitajIkA smaraNa karanese zrI syAdvAda vidyAlaya (vArANasI) kI smRti mAnasa-paTalapara aMkita hotI hai| Apake lie zrI syAdvAda vidyAlaya or3hanA-bichaunA rahA hai| Apake pravacanoMkI pUre bhAratavarSa meM dhUma macI hai| jahA~ jAte haiM, vahIMkA samAja Apake tapa, tyAga, jJAna aura cAritrase mugdha hokara Apako apane sara-A~khoMpara biThAtA hai| samAjase apane lie kabhI kucha svIkAra nahIM kreNge| hA~, patra-puSpa zrI syAdvAda vidyAlayake lie grahaNa kara sakate haiN| ApakI hAdika icchA rahatI hai, samAjakA Apapara nyUnatama vyaya ho| samAjake cAhanepara bhI Apa prathama zreNIkA mArga-vyaya svIkAra nahIM kareMge / Apa antaraMga-bahiraMgase sAdagImeM vizvAsa karate haiN| ___ Apake priya ziSyoMne mujhe batAyA hai, paNDitajI apane kamaremeM vibhinna tarahakA mevA-mizrI rakhate haiM / Apake pAsa jAnepara sneha, AzIrvAda tathA jJAna to milatA hI hai, sAthameM bahubhA~tike meve bhI prasAdasvarUpa grahaNa karaneko milate haiN| ApakA dharmazAstra para pravacana sunaneko suavasara jinheM milA hai, ve jAnate haiM, paNDitajI kaise dhIredhIre sAdhAraNa jJAtAko jJAna aura dharmakI atala gaharAImeM le jAte haiN| zrotA varga unakI vANIkI saralatA, bhASApara saMyama tathA jJAna-gAMbhIrya dekha mugdha ho jAtA hai / paNDitajI nape-tule zabdoMmeM dharma evaM samAja tathA zAstrakI bAteM pravAhameM kaha jAte haiM / samAja bArambAra dhanya hokara sAdhuvAda karatA hai| Apa apanese pUrva vaktAke vaktavyameM nahIM par3ate / / zrI syAdvAda vidyAlayake mandirameM Apako sAmAyikameM lIna hote dekhA hai| dIna-duniyAse bekhabara / basa, tadguNa labdhayeke dhyAnameM apaneko AtmasAt kiye hue / DAlamiyAnagarameM siddhacakrakA pATha haa| AratIke samaya Apa vedIke nikaTa sajadeke AlamameM goyA khar3e the, lagA ApahI bhagavAnkI vANI suna rahe haiN| tabhI Apane usa dina sabhAmeM kahA thA, "jinadarzana karate samaya pratimAmeM tumheM apanA rUpa dikhe / yahI jinadarzanakA lakSya honA cAhiye / " DAlamiyAnagarakI dharatI ApakI caraNa-dhUlase anaginata bAra bhAgyazAlI ho cukI hai| isa janmake yahA~ zAdI-byAhameM padhAre hue haiM sthAnIya paNDitajI zAdIkI rasmeM, pUjA karavA rahe haiN| Apa vedIke pAsa baiThe raheMge, paNDitajIke guNadoSa nahIM nikAleMge, apitu use protsAhana dete haiM / dAvatameM cupacApa bahuta zAnta svabhAvase bhojana grahaNa kreNge| jina khAdya-vastuoMko Apa svIkAra nahIM karate haiM, use cupacApa dhIrese isa tarahase sarakA dete haiM ki bagalameM baiThe vyaktiko AbhAsa bhI nahIM milatA hai| -74 -

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mujhe ApakA sneha aura AzIrvAda grahaNa karanekA nirantara gaurava rahA hai / ApakA pyAra aura dulAra mujhe maMgalAprasAda puraskArake samAna sukha detA hai / Apake gauravazAlI ziSyoMmeM zrI cetanalAlajI jaina, DaoN0 bhAgacandrajI jaina, DaoN0 nemicandrajI jaina zAstrI, DaoN0 rAjArAmajI jaina ityAdi pramukha haiN| anya bhAgyazAlI ziSya bhI Apapara kurabAna rahate haiM / ApakI pro0 khuzAlacandrajI gorAvAlAse anuja jaisI AtmIyatA hai / paNDitajIke suputra zrI supArzvakumArajI jaina, cArTaDa ekAuNTeNTa rA~cImeM bahuta hI U~ce padapara haiM / paNDitajIne apane hAthase poteke vivAha-sukhako lUTA hai, cakhA hai / ____ Apane prasiddha pustaka 'jainadharma' meM bahuta sarala zabdoMmeM jainadarzanakA gUr3ha tattva prastuta kiyA hai, eka sulajhe hue gAiDakI bhA~ti, sabhI cintakoMse paricaya karAyA hai| vaidika dharma aura hindU dharmakA tulanAtmaka vizleSaNa, jainadharmakA darzana, AdhyAtmarUpI maNiratnoMko Apa jaisA anubhavI, adhyayanazIla tathA kuzala gotAkhora hI hindIke sarasvatI-mandirameM peza kara sakatA thaa| hamane indrabhUti gautama gaNadhara aura kundakundAcAryako nahIM dekhA hai, paNDitajIko dekha liyA, saba kucha dekha liyA / yaha hamAre liye gauravakI bAta hai| hama usa yugameM raha rahe hai jisa yugameM hamAre paNDitajI kailAzacandrajI raha rahe hai / hameM bhI vahI havA laga rahI hai jo paNDitajIke tapasvI zarIrakA sparza kara sugandhamaya ho rahI hai| Aiye, Aja hama paNDitajIke bhavya lalATapara akSata, paSpa aura rolIkA TIkA lagAkara svayaMko sammAnita kareM / * paNDitajI : pravRttiyA~ aura vicAradhArA sampAdaka AdaraNIya paNDita kailAzacandra jI zAstrIke jIvana kI jhalakase spaSTa hai ki ve vividha prakAra kI pratibhAoM aura pravRttiyoMke dhanI raheM haiM / donoM hI dRSTiyoMse, unakA kSetra vyaktise lekara vizva taka vyApaka rahA hai| unako vibhinna sAmAjika, sAMskRtika evaM sAhityika pravattiyoMko saMkSepameM, nimna ATha rUpoMmeM vargIkRta kiyA jA sakatA hai :(1) adhyayana-adhyApana (5) prazAsana evaM mArgadarzana (2) maulika lekhana (6) bhramaNa aura dharma pracAra (3) sampAdana aura anuvAdana (7) zodha pravRtti (4) jaina saMdeza kA saMpAdana (8) rASTrIya pravRttiyA~ / unake viSayameM unake vyaktiyoMne apane saMsmaraNa likhate samaya unakI ina pravattiyoMkA apanI-apanI dRSTise rocaka vivaraNa prastuta kiyA hai| unheM samagrataH saMkalita sArake rUpameM denA paNDitajIke vyaktitvake bahumukhI rUpake anurUpa hI hogaa| ye pravRttiyA~ unakI vicAradhArAke vividha rUpoM ko mularUpameM prakaTa karatI haiN| 1. adhyayana-adhyApana-paNDitajIkA adhyayana kAla 1923 taka arthAt unake bIsa varSakI * tIrthakara, 1978 se sAbhAra saMkSepita / -75 -

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vaya taka mAnA jA sakatA hai jaba unhoMne adhyayana chor3akara adhyApanako apanA jIvikA-sAdhana aura syAdvAda mahAvidyAlaya kAzI ko apanA kArya kSetra banAyA / unhoMne makhyataH dharma granthoM kA adhyApana kiyA / lekina siddhAnta granthoM para upalabdha TIkAgrantha nyAyazAstrIya mAnyatAoM tathA jainetara mAnyatAoMke khaMDana-maMDanake Akara grantha haiM, phalataH ve kramazaH siddhAntazAstrIke sAtha sAtha darzana va nyAyazAstrI bhI banate gye| isI kA phala hai ki unhoMne jaina nyAya para eka svataMtra grantha hI hindImeM prastuta kiyaa| syAdvAda mahAvidyAlayake aba takake lagabhaga 1300 snAtakoMmeMse lagabhaga 900 snAtaka paNDitajIke hI ziSya rahe hai jinameMse Aja aneka jaina dharma va samAjake zaikSika, sAMskRtika evaM rASTrIya kSetromeM agraNI bane hue haiN| ___ adhyApanake sAtha adhyayanakI vRtti Apake sAtha avinAbhAvake rUpameM rahI hai| yahI kAraNa hai ki / vAkazakti aura pravacanazakti itanI grAhya evaM sakSama bana sakI hai| kaujara baikanane ThIka hI kahA hai ki adhyApana aura bhASaNake lie kaI gunA aura kaI bAra adhyayana karanA par3atA hai| adhyayana-adhyApanakI isa pravRtti meM unheM saMskRtamaya dharmazikSAkI jaTilatAko anubhava-gamya karanemeM sahAyatA dI jisase unheM bhAvI pIr3hIke hitake lie siddhAnta granthoMke hindImeM anuvAda aura sampAdanakI preraNA milii| yahI nahIM, apanI adhyayanazIla pravRtti ke kAraNa unheM jainadharma sambandhI jainetara prAcya evaM pAzcAtya bhrAmaka mAnyatAoM kA bhI bhAna huA jise dUra karaneke lie unhoMne aura bhI gahanatara adhyayana aura srajanAtmaka lekhana kiyA / yadyapi 47 varSoM ke bAda 1972 meM unake adhyApanakI jIvikAvRtti aupacArika rUpase samApta ho gaI hai, phira bhI unakI adhyayanavRtti abhI bhI pUrvavata hai jo vigata aneka varSoM se unake aneka prakArake prakAzita va aprakAzita lekhoMke rUpa meM prakaTa hotI rahatI hai| adhyApaka honeke kAraNa spaSTataH hI unakA sArA jIvana jaina vidyAlayoMke apane sahayogI adhyApakoM, vidyArthiyoM tathA zikSaNadAtrI saMsthAoM tathA parIkSA paddhatiyoMse sambandhita rahA hai| apane sampAdakIya lekhoMke mAdhyamase ina kSetroMse sambandhita samasyAoMpara unhoMne aneka bAra prakAza DAlA hai| eka ora jahA~ ve aura zikSArthiyoMke kartavya aura uttaradAyitvako vartamAna avasthAse cintita haiM, vahIM ve zikSakoMkI Arthika duravasthA evaM samAja dvArA unake hitoMkI upekSAvRttise roSapUrNa bhI dikhate haiM / ve zikSaNako mAnavake jIvana nirmANakA mAdhyama mAnate haiM, phira bhI use vyavahArika jIvanase asaMbaddha yA vilagita rUpameM nahIM dekhanA cAhate isIliye unheM jaina vidyAlayoMke lie suyogya vidvAnoMke vartamAna abhAvakI sthiti akharatI hai aura ve isa dizAmeM paryApta sudhAra cAhate haiM / ve vidyArthiyoMkI vartamAna manovRtti va pravRttise bhI dukhI haiM aura unakI adhyayana vRttiko jagAnA cAhate haiN| unheM parIkSA paddhati evaM parIkSakoMkI abhyuktiyoMse bhI kucha kSobha hai kyoMki praznapatroMmeM aisI vidhise prazna pUche jAte haiM jo adhyayana-vidhi va viSayapara yA to AdhArita nahIM hote yA unnata bauddhika starapara cale jAte haiN| isIliye san 1944 meM hI unheM bhAratako bhAvI zikSApara likhanA par3A thaa| jisameM sAmAjika parivezase rASTrIya pariprekSya takakA vyApaka lakSya nihita thA / paNDitajI yaha mAnate hai ki Aja dhArmika zikSAkA stara gira rahA hai| ise banAye rakhaneke liye vidvAnoMkI paramparAkA saMrakSaNa Avazyaka hai| isa artha-pradhAna yugameM pANDityakA nyUkliyana evaM saMbardhana unheM isaliye bhI abhISTa hai ki isIse mUlabhUta siddhAntoMkI vyAkhyA evaM surakSA ho sakatI hai| isake liye ve vidyAlayoMmeM kAryarat vidvAnoMkI Arthika sthitiko sudhAraneke pakSadhara rahe haiM / vaha svataMtracetA vidvAna haiM aura nayI pIr3hIse bhI pakSAtIta vyAkhyA evaM mArgadarzanakI AzA rakhate haiN| 2. maulika lekhana-yaha mAnA jAtA hai ki adhyayanazIla adhyApaka binA lekhanI calAye raha nahIM sakatA / aisI lekhanI vyaktiko vicAra evaM avadhAraNakI zakti, jJAnakI mazAlako jana-jana taka pahu~cAnekI

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vRtti tathA jJAna-pipAsuoMkI tRSNAko zAnta karanekI utkaTa icchako vyakta karatI haiN| yaha pravRtti jJAnakI durUhatAko saralatAmeM bhI parivartita karatI hai| vartamAna aMgrejI pradhAna yugameM saMskRtake dhArmika evaM dArzanika sAhityako paNDitajIne hindI bhASAmeM aneka prakArase prastuta kiyA hai jisase jainadharma saMbaMdhI jJAna una logoM taka bhI pahu~ca sake jo na saMskRta-prAkRta jAnate haiM aura na aMgrejI hii| ina do bhASAoMko jAnane vAloMkI saMkhyA hai hI kitanI ? yaha unakA bar3A upakAra hai ki unhoMne apane eka darjanase bhI adhika maulika kRtiyoMke dvArA jainadharma, saMskRti va sAhityake viSayameM sAdhAraNa evaM pragata janoMko jAnakArI denekA saphala prayAsa kiyA hai| inakI sahAyatAse logoMko yaha jAnakArI huI ki etadviSayaka mAnyatAoMkA AdhAra kyA hai aura unheM kisI prakAra sahI rUpameM liyA jAnA caahiye| jaina nyAya, jaina sAhityakA itihAsa aura jainadharma likhakara unhoMne aneka viSayoMpara apanI garimAmaya lekhanI calAI hai| unake dvArA likhita maulika pustakoMkA vivaraNa anyatra diyA gayA hai / paNDitajIke maulika lekhanake liye unakA viSayoMkA banAva to mahatvapUrNa hai hI. isake atirikta isake liye jo vaicArika paripaSTatA, samacita bhASA pravAha aura saralatA tathA abhivyaktiko spaSTatA Avazyaka hai, ve bhI aneka sAhityameM bhalIbhA~ti parilakSita hote haiN| yahI nahIM, jisa tulanAtmaka evaM samIkSAtmaka adhyayanakI AjakA navavidvAn carcA karatA hai aura jisake AdhArapara vaha apane gurujanako pIDhIko aneka prakArase AlocijJa karatA hai, vaha paNDitajIpI kRtiyoMmeM kUTa-kUTa kara bharA hai| unakA Azaya hai ki binA isa prakArake adhyayanake vAstavika aura tathyapUrNa jJAna prastuta hI nahIM kiyA jA sktaa| aneka logoMko yaha Apatti ho sakatI hai ki unake lekhanameM kevala bhAratIya adhyayana yA samIkSaNa hI pAyA jAtA hai, pazcAtya nhiiN| saMbhavata ve apane ziSyoMse hI isa kamIko pUrA karanekI AzA rakhate haiN| vaise yaha kahanA asaMgata na hogA ki unhoMne bhAratIya adhyayanako hI apanA kendra-vindu banAyA hai kyoMki unakA adhyApana, lekhana tathA cintana bhAratIya parivezameM hI huA hai| usIkI spaSTatA unheM abhipreta rahI hai / sAtha hI, pAzcAtya vicAradhArAkA kSetra lekhanayugameM utanA pravahabhAna bhI nahIM ho pAyA thA / phalataH Adhunika dRSTise svataH sImita kSetra meM jo bhI unhoMne likhA hai, usake viSaya aura kalAkI sabhIne bhUri-bhUri prazaMsA kI hai| use pAMDityakI apUrNatA kahakara nakArA nahIM jA sakatA / maulika lekhanakI aneka vizeSatAoMmeM lekhakakI svayaMke matAvamatako vyakta karanekI tathA usako puSTa karanekI kSamatAkA guNa mahattvapUrNa hai| vastutaH svataMtra matoMkA punaH sthApana hI jJAnake kSetrakA vistAra karanA hai| isake antargata cirapratiSThita tathyoM va ghaTanAoMkA punarmUlyAMkana tathA navIna va svataMtra matavAdakA prasthApana evaM purAne matavAdakA navIna tathyoM va vicAroMke AdhArapara khaMDana-maMDana AdikA samAharaNa hotA hai / paNDitajI dvArA likhita maulika granthoMmeM ye sabhI vizeSatAyeM pAI jAtI haiN| ve kevala prAcIna sAhityake saMkSepaNa mAtra nahIM haiN| yahI kAraNa hai ki unake kucha granthoMkA anya bhAratIya bhASAoMmeM bhI anuvAda kiyA gayA hai / unhoMne maulika granthoMke rUpameM lagabhaga 3700 pRSThoMkA sAhitya sRjana kiyA hai| 3. sampAdana aura anuvAda-aneka vidvAn saMpAdana aura anuvAdanakI prakriyA sAtha-sAtha karate hai| saMpAdanakI prakriyA anubAdana kAryake lie isaliye mahattvapUrNa hai ki jaba taka mUlapATha zuddha evaM sarvamAnya nahIM hotA, usakA sahI artha kaise kriyA sakatA hai ? saMpAdana meM granthakI mUla pratiyoMkI khoja tathA unake pAThabhedoMkA adhyayana kara zuddha pAThakA nirdhAraNa kiyA jAtA hai| paNDita mahendrakumAra nyAyAcAryane prameyakamalamAsaNDa tathA nyAyakumudacandra nAmaka nyAya granthoMko isI vidhise saMpAdita kiyA hai| saMpAdanakI prakriyAmeM mulagranthoMke lekhaka saMbaMdhI vivaraNa aura samIkSA bhI prastuta kI jAtI hai jisake lie vizeSa adhyayanako -77

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AvazyakatA hotI hai / prAcya vidyAoMke prAcIna granthoMmeM lekhaka sambandhI jAnakArI eka duSkara kArya hai kyoMki unake lekhaka 'yazaHkAye meM vizvAsa karate the| yahI kAraNa hai ki aneka lekhakoMke jIvana va samayake abataka matabheda cala rahe haiM / ___anuvAdakA uddezya jaTila evaM anya bhASAoMmeM upalabdha grantha yA viSaya-vastuko sarala janabhASAmeM prastuta kara lokopakArakI bhAvanAko mUrtarUpa denA hai| bhAratameM pAzcAtya vidyAke prasArase aMgrejIke aneka viSayoMke graMthoMkA bhAratIya bhASAoMmeM anuvAda kiyA gayA hai| isI prakAra, pAzcAtya jagatko bhAratIya vidyAoMse paricita karAneke lie aneka bhAratIya granthoMkA aMgrejImeM anuvAda haA hai| ucca zikSAkA mAdhyama paryApta samaya taka aMgrejI honeke kAraNa bhAratIya vidyAoMke sambandhameM aneka pustakeM bhI maulikataH aMgrejImeM likhI gaI haiN| vastutaH bhAratIya vidyAoMke mahattvakA AbhAsa bhI hameM pAzcAtya lekhakoM tathA aMgrejIke granthoMse hI huA hai / sambhavataH bhAratIya vidyAoMke sAhityake janabhASAoMmeM anuvAdakI preraNAkA yahI srota rahA hai jisase bhAratavAsI apane RSiyoM va AcAryo ke jJAnako par3ha sakeM, jAna skeN| saMskRta evaM prAkRta bhASAke lokabhASA na bana pAnemeM aneka kAraNa rahe hai / para usameM nibaddha jJAna Aja bhI aneka dRSTiyoMse advitIya mAnA jAtA hai| jaina vidyAoMse sambandhita saMskRta-prAkRtake granthoMkA sthAna bhI isI koTimeM AtA hai| ataH usa jJAnako bahujana sulabha banAneke lie unakA janabhASAntaraNa Avazyaka ho -tIna sau varSa pahale rAjasthAnameM aneka vidvAnoMne tatkAlIna bhASAmeM Agama granthoMkI TIkAe~ likhI thiiN| usI paramparAmeM vartamAna pIr3hIke aneka jaina vidvAnoMne AjakI bhASAmeM yaha kArya kiyA hai| paNDita kailAzacandra jI bhI aise vidvAnoMmeM pramukha haiN| Apane jayadhavalAke samAna Agama granthoMke teraha khaNDoM sahita lagabhaga sattAIsa granthoMkA sampAdana aura anuvAda kiyA hai / isa prakArakA kucha kArya Aja hAthameM bhI hai| anuvAdakI saphalatAke lie sambaddha bhASAoMke jJAnake sAtha bhAva-pravAha aura bhASA-pravAhakI prAkRtika gati Avazyaka hai / acchA anuvAda vaha mAnA jAtA hai jisameM yaha patA hI na cale ki pAThyavastu mUla hai yA bhASAntarakRta hai / mUla lekhakake gUr3ha va jaTila antarvicAroMko samajhakara use subodha bhASA denA anuvAdakakI svayaMkI pratibhA hotI hai| isa dRSTise nizcaya hI paNDitajI sampAdana-anuvAda kalAke utkRSTa koTike dhanI hai| unake dvArA isa koTimeM praNIta granthoMkI sUcI unakI kRtiyoMke antargata dI gaI hai| unake dvArA sampAdita-anUdita sAhityakI anumAnita pRSThasaMkhyA 8000 se adhika hogii|| 4. 'jaina sandeza'kA sampAdana-granthoMke sampAdana-anuvAdake atirikta, 'jaina sandeza'ke samAna sAptAhika patrakA sampAdana bhI paNDitajIkI eka prakhara pravRtti rahI hai| yaha jaina dharmakI pratiSThA bar3hAne, jaina samAjako saMgaThita karane tathA sAmAjika dhArmika samasyAoMke samaya samucita mArgadarzana karanemeM sadaiva agraNI rahA hai| 1939 meM prArambha isa patrane jaina jagatmeM apane sampAdakake kAraNa apanA eka viziSTa sthAna banA rakhA hai| isake sAmAnya evaM sampAdakIya lekhoMkI koTimeM AkarSaNa rahA hai, navInatA rahI hai / sampAdakakI pakSAtIta vicAradhArA patra kI zakti banI huI hai| yahI kAraNa hai ki yaha patra samAjake aneka jhaMjhAvAtoMke bAvajUda bhI apanA sudRDha AdhAra banAe hue hai| patra sampAdanake lie Avazyaka bahumukhI sUcanAoMkA saMdhAraNa-samIkSaNa, samaya-samayapara AnevAlI saiddhAntika, sAmAjika, rASTrIya yA antarrASTrIya samasyAoMke tathyapUrNa vizleSaNakI kSamatA evaM pakSAtIta svataMtra mArgadarzanakI pravRtti paNDitajImeM nizcaya hI vidyamAna hai / isake sampAdakIya lekhoMke mAdhyamase unhoMne apanI vicAradhArAoMko bar3e spaSTa va sAhasapUrNa DhaMgase vyakta kiyA hai aura samAjakA vizvAsa ajita kiyA hai| apane puSTa evaM Agama sammata vicAroMke kAraNa unheM paryApta virodhakA bhI sAmanA karanA par3A hai| Aja bhI ve apanI isI vRttike kAraNa aneka - 78

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vargoMke kopabhAjana bane hue haiM / lekina paNDitajI siddhAntoMkI saMrakSA evaM vyAkhyAkI tulanAmeM kucha vyaktiyoMkI upekSAoM yA prahAroMko sahanA adhika pasanda karate haiM / unhoMne apane sampAdakIya lekhoMmeM samaya-samayapara AI aneka sAmAjika samasyAoMpara apane vicAra vyakta kiye haiN| unhoMne muni candrasAgarajI, abhinandanasAgarajI, pustaka vikretA tathA zithilAcArI giyoMkI pravRttiyoMko Agama viruddha batAkara ArSa munidharmake pAlanakA pakSa liyA hai| muniyoM dvArA padavI yA upAdhigrahaNakI paramparAko bhI ve ucita nahIM maante| apanI ina vicAradhArAoM ke kAraNa samAjake kucha vargameM unake prati jo roSa hai, usakA anubhava lekhakako bhI aneka sthAnoMpara huA hai| samayasamayapara paNDitajIne sAmayika samasyAoMpara bhI apanI cintA vyakta kii| zikharajIke jala pradUSaNa, tIrthakSetroMke jhagar3e, daheja prathA, jabalapura kANDa, dazalakSaNa aura kaSAya, 'saritA aura bliTsa' meM jaina dharma aura samAjase sambandhita prakAzita sAmagrI aura aisI hI anya samasyAyeM unake prakhara vicAroMkI abhivyaktike mAdhyama banI haiN| ve vidvAnoMke saMgaThana, di0 jaina saMgha, 'jaina likhAo' Andolana, mahilAoMke svAvalambana, mUrtipUjana, zAkAhAra, divAbhojana, gajarathake samAna sAmAjika aura dhArmika utsava, kAraMjA gurukula evaM jaina siddhAnta bhavana jaisI saMsthAoM tathA AcArya tulasIke samAja sudhAraka Andolanake pakSadhara haiN| vartamAna sthitikI samIkSA karate hue unakI mAnyatA hai ki jainoMse jainadharma chUTatA jA rahA hai| unheM havAkA rukha evaM samayako pahacAnanekA saMketa paNDitajIne kaI bAra diyA hai / ve jaina dharma aura saMskRtike pracArakI AvazyakatA anubhava karate haiM aura isa prayatnameM sabhI prakArase sahayoga karate haiN| ve vartamAna mumukSaoM tathA a-mumukSuoMkI sthitise paryAptataH cintita haiM aura unhoMne donoMko hI saMyama baratanekA tathA AgamoMko sahI rUpameM lenekA sujhAva diyA hai| unakI mAnyatA hai ki samAjameM paisoMkI varSA hotI hai para unakA samucita upayoga honA cAhie / paNDitajI jaina dharmako svatantra mAnate haiM tathA bhAratake sabhI sampradAyoMke bIca saumanasya evaM samanvayakA vicAra prastuta karate haiN| ve samAjako zuddha, dRSTiko nirmala tathA vAdavivAdahIna banAnekA Agraha karate haiN| paNDitajI yaha mAnate hai vItarAgatA hI saccA dharma hai aura jIvanakA lakSya hai / ise prApta karaneke lie samyak-darzana aura samyak -caritra donoM Avazyaka haiN| vyavahAramArgase hI nizcayamArgakI dizA milatI hai / ina vicAroMko puSTa karaneke lie unhoMne samaya-samayapara utpanna matavAdoMkI samIkSA kI hai| bhAvaliMgakI pramukhatAko svIkAra karate hue bhI ve draliMgakI pUrNa upekSAke pakSadhara nahIM haiN| usIke anurUpa jahA~ eka ora ve mUlazaMkara desAIkI TIkAkI AlocanA karate haiM, vahIM dUsarI ora ve kAnajI svAmIke kaTTara virodhakI bhartsanA bhI karate haiN| unakA mata hai ki dharma aura vijJAnake bIca tathAkathita rUpase dRSTigocarabhedaka rekhAkI vidhivat vivecanAke lie eka jJAna-vijJAna akAdamI honI cAhie / ve zAstra sabhAoMkI upayogitA svIkAra karate haiM aura siddhAnta granthoMke adhyayanakA adhikAra sabhI jijJAsuoMke lie mAnate haiM / dhArmika dRSTise ve nArIko viSakI bela hI mAnate haiM, para usakI pragatike lie paryApta utsuka pratIta hote haiN| unhoMne AcArya pada, digambaratva, bandha aura mokSakA upAya, bhUtArtha aura abhUtArtha, mithyAdRSTi aura samyagdRSTi, AcAryoMkI prAmANikatA, paThanIyazAstra, niyativAda aura sarvajJatA Adike samAna vartamAnameM aneka vivAdagrasta samasyAoMpara apanI tIkSNa aura tarkasaMgata lekhanI calAI aura apane vidvadavargako prabhAvita kiyA hai| "jainasandeza" kA prArambha bhAratIya svAtantryake Andolanake yugameM haA thaa| svatantratA eka maulika rASTrIya samasyA thI jisase pratyeka bhAratavAsI mana, vacana va kAryase Andolita rahA hai| "jainasandeza" isase achUtA kaise raha sakatA thA? usane gAMdhIjIke ahiMsAtmaka Andolanake rASTrIya prayogakA pracaNDa

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samarthana kiyA aura samaya-samayapara lekha aura lekhamAlAe~ likhiiN| unhoMne hindU-musalamAna, IsAI aura anya jAtiyoMke bIca ekatAke saMvarddhanameM lekha likhe evaM pAkistAnavAdI vicAradhArAko kSobha aura aniSTakI dRSTise dekhaa| unhoMne grAmodyoga aura ambara carakhAkA samarthana kiyA, bhU-dAnako bhI unhoMne sarAhA / ativRSTi, anAvRSTi, bekArI, DAMvADola rAjanItika sthitiyoMne unheM sadaiva cintita kiyA hai| rASTrabhASAke praznapara bhI unhoMne apane vicAra vyakta kiye haiM aura unhoMne hindIko isa padapara pratiSThita karanekI vkaaltkii| lekina ve saMskRta-niSTha hindIke pakSapAtI nahIM rhe| ve vyApaka rASTrIya hitako vicAra kara kArya karanevAle netAoM tathA janataMtrIya paddhatike poSaka haiN| unheM dezabhakta, samAjasevaka tathA prazruta vidvAnoMkI kSati prakRtiko karatA hI lagatI hai kyoMki ina kSatiyoMkI pUrti durUha hI pratIta hotI hai| paNDitajIne jaina saMdezameM apane saMpAdakIya kAlameM koI 900 saMpAdakIya aura aneka lokapriya tathA zodha likhe haiN| inakI sUcI pRthakse dI jA rahI hai| inake saMpAdita saMkalanase lagabhaga 4000 pRSThakA sAhitya nirmita ho sakatA hai| 5. prazAsana-syAdvAda vidyAlayameM adhyApanake sAtha hI unheM prAcArya ke rUpameM usakA sabhI dRSTiyoMse prazAsana bhI karanA par3A hai| Adhunika prazAsana kalAke siddhAntoMke anusAra, acche prazAsakameM kucha anivArya gaNa hone cAhiye / use samaya-samayapara vajrAdapi kaThorANi muni kusmAdapike samAna rUpa pradarzita karane cAhiye / mauna bhAvase sabhI prakArakI abhivyaktiyA~ aDiga hokara sunanI cAhiye aura niSpakSabhAvase samasyAoMpara nirNaya dene cAhiye / ve yUniyanavihIna anuzAsana-priya yugake prazAsaka rahe haiM aura isaliye unheM anuzAsanako kaThoratAse pratiSThita karanA abhISTa rahA hai| unake anuzAsana-prema ke zikAra aneka snAtaka hae haiM para ve Aja bhI paNDitajIke prati apanI zraddhA rakhate haiN| unakA mata hai ki kumAra aura yuvAvasthAke prAraMbha meM manuSyama vaha vaicArika paripakvatA nahIM A pAtI jo use sampUrNa hitAhita evaM dUradRSTike vicArakI kSamatA pradAna kara sake / isaliye isa avasthAmeM anuzAsana evaM niyaMtraNa to Avazyaka hai hI, mArgadarzana bhI Avazyaka hai| syAdvAda mahAvidyAlayake prAcArya honeke kAraNa vidyArthiyoMke atirikta adhyApakoMpara bhI paNDitajIkA prabhAva rahA hai| unakI samayakI pAbandI, dUrase dikhatI haI gambhIra mudrAke bIca bijalI-sI kSaNika muskurAhaTa gahana vidvattAkI chApase sabhIke manameM unake prati AdarabhAva aura anukaraNIyatA rahI hai| mujhe lagatA hai ki 1960 ke bAda isa dizAmeM kAphI parivartana AyA hogA jo 1972 taka to dabI cinagArI ke rUpameM rahA, para unakI sevAnivRtti ke bAda usa parivartanane visphoTaka rUpa grahaNa karanA prArambha kiyA / aba vidyAlaya punaH apane pUrvavat anuzAsita evaM adhyayana-adhyApana parAyaNa rUpako to nahIM prApta kara sakatA, para samudra meM AI lahareM unakI caturatA evaM prazAsanika kSamatAse zAnta ho gaI haiN| ___ bahutere loga anuzAsana evaM niyaMtraNa meM kaThoratAko pasanda nahIM karate / mujhe dillImeM vidyAlayake hI eka bhUtapUrva prabandhaka mile / unakI udvalita abhivyaktiyoMse mujhe isa tathyakA AbhAsa huaa| para maiM mAnatA hU~ ki zikSA jagatakI aneka samasyAoMkA mala kAraNa ina dizAmeM utpanna locazIlatA hI hai| yaha asIma ho gaI hai aura zikSA jagatse yaha zabda lupta ho gayA lagatA hai| mujhe lagatA hai ki paNDitajI bhI isa sthitise parama kSubdha hoNge| / prazAsanake uttama guNoM aura unake paripAlana karAnekI kSamatAke kAraNa hI ve paiMtAlisa sAla taka eka hI saMsthAmeM bane rahe / sthAnakI yaha aparivartanIya evaM sthiratA zAyada kAzIkA prabhAva aura AkarSaNa ho, para isase kAzI gauravAnvita hI huI / yahA~se jainadharma aura saMskRtikA prakAza bhAratameM caturdika phailA / vidyAlayake prazAsanake atirikta ve aneka saMsthAoMke bhI anaupacArika mArgadazI prazAsaka bane -80 -

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rahe haiM / ye saMsthAyeM unake isa guNakA Aja bhI upayoga karatI haiM / prakRtike niyamake anurUpa unheM bhI apane isa uttama guNake pAritoSika ke rUpameM aneka bAra prahAra sahane par3e haiM, para unhoMne sahiSNutA tathA sthiti-sthApakatAkI zaktise unapara vijaya pAyI aura apane uttama prazAsakIya guNakA paricaya diyA / 6. bhramaNa aura dharma pracAra - jo vyakti lekhaka, prazAsaka yA mArgadarzI ho, usakI pratiSThAkA vyApaka prasAda svAbhAvika hI hai / phira paNDitajI to kAzIkI akhila bhAratIya jaina saMsthAke saMcAlaka the / ataH unapara vidyAdhyayana aura adhyApanake atirikta parokSa rUpase jainadharma aura saMskRtake pracAra- prasArakA uttaradAyitva bhI rahA hai / yaha kahane meM koI saMkoca nahIM hai ki unhoMne isa uttaradAyitvakA bhI sakSamatA se AdarzarUpameM nirvAha kiyA hai / isase jahA~ jainadharmakI pratiSThA bar3hI hai, vahA~ syAdvAda mahAvidyAlayako Arthika sthiti bhI sudRr3ha huI hai / varSa 1927 se 1979 taka unhoMne 46 bAra dazalakSaNa parvapara vibhinna kSetroMkI yAtrAyeM kI haiM aura vidyAlayako 1,16000.00 ru0 se bhI adhikakI rAzi prApta karAI hai / unake bhramaNakSetroM meM uttarapradeza, madhyapradeza, bambaI, bihAra, asama, baMgAla, rAjasthAna, paMjAba aura dillI pramukha rahe haiM / unhoMne mahAvIra jayantI para bhI aneka sthAnoMkA bhramaNa kiyA hai / aneka dhArmika evaM rASTrIya mahattvake avasaroMpara reDiyo prasAraNa kiye haiM / aneka sAmAjika evaM dhArmika utsavoM evaM saMsthAoMke dhArmika adhivezanoM para bhI aneka sthAnoMkI yAtrA kI hai / dakSiNa bhArata bhI unake lie achUtA nahIM rahA / isa prakAra parvoM, utsavoM, adhivezanoM tathA aneka avasaroMpara paNDitajIkA lagabhaga prativarSa dazamAMza samaya isI kAryake lie vyatIta hotA rahA hai / isase jainadharma va usake vividha aMgoMkA pracAra-prasAra to huA hI hai, syAdvAda mahAvidyAlayakI pratiSThAmeM bhI cAra cAMda lage haiM / bhramaNakI yaha pravRtti paNDitajIke jIvanakA eka aMga bana gayI hai / prArambha meM unakI yaha vRtti sAmAjika va dhArmika staroM taka hI sImita thI, para aba vaha zaikSika starapara bhI pahu~ca gaI haiM / yahI kAraNa hai ki pichale aneka varSoM meM unhoMne aneka vizvavidyAlayIya starako jaina vidyA saMgoSThiyoM evaM saMsthAgata vicAragoSThiyoM meM bhAga lekara jaina vidyAoMke jJAnake prasArake atirikta usake uccastarIya saMvardhana evaM saMprasAraNameM bhI yogadAna kiyA hai| isase yaha bhI anubhava huA hai ki navIna jaina vidyAke adhikAriyoMke lie prAcIna jaina vidyA ke adhikAriyoMkA sahayoga aura mArgadarzana isa saMvardhanako aura bhI prabhAvaka banA sakatA hai / 7. zodha pravRtti - adhyayana-adhyApanameM rata vyaktiyoM evaM vidvAnoMmeM prAcIna aura navIna viSayoM para zodhakI pravRtti, jJAnako abhivRddhi, vicAra aura cintana zaktikI kSamatA tathA upayogitAko prakaTa karatI hai / yaha vilupta evaM purAtana jJAnako prakAzita karatI hai tathA naye kSitijoMkA anveSaNa karatI hai / isase purAtanakI garimAkI abhivRddhikA mAna hotA hai aura jJAna ke pravAhakI nirantaratA puSTa hotI hai / pAzcAtya dezoMmeM to adhyApana aura zodha - donoM pravRttiyA~ avinAbhAva rUpase calatI haiN| zodha lekhanakI pravRttiko bhI prerita karatI hai / phalataH vidvAnake lie zodha prakriyAmeM laganA eka sahaja vRtti hai / paNDitajI meM bhI isa pravRttike darzana prArambhase pAye jAte haiM / isIke phalasvarUpa unhoMne jainadharma tathA usake aneka viSayoM va AcAryo ke sambandhameM aitihAsika, purAtattvIya evaM samIkSAtmaka lekha aura grantha likhe haiM / nyAyakumudacandra kI prastAvanA tathA anekAnta, jainasandezake zodhAMka, jainasiddhAnta bhAskara aura aisI hI aneka patrikAoM meM prakAzita unake tIna darjana se adhika zodha lekha unakI isa pravRttiko puSTa karate haiM / yahI nahIM, unake aneka granthoMmeM varNita viSaya-vastuko vivecanA bhI unake gahana adhyayana aura mananako prakaTa karate haiM / 'jainasAhityakA itihAsa' to isa dRSTise eka sarvavidita grantha hai / zodhavRttike sAtha-sAtha unameM smaraNazakti tathA abhi 11 - 81 -

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vyaMjanA zakti bhI pracura parilakSita huI hai jinakA ullekha yuvAcArya mahAprajJajIke samAna manISIne apanI abhIpsAmeM vyakta kiyA hai| unakI isa vRttike kAraNa kucha loga unheM 'jainadharmakA insAiklopIDiyA' hI mAnate haiN| isIlie aneka dezI aura videzI vidvAn apane zodhakArya meM unase sadA mArgadarzana lene Ate haiN| yaha sahI hai ki unhoMne zodhakArya ke mAdhyamase Ajake vizvavidyAlayoMse koI upAdhi nahIM prApta kI hai, para unakI anekoM prastAvanAyeM aura aitihAsika nibandha AjakI kisI bhI pI-eca0 DI0 ke zodhaprabandhase nizcita rUpase utkRSTa koTimeM AtI haiN| unameM jo adhyayanakA gAmbhIrya aura abhivyaktikI manoharatA hai, vaha Ajake prabandhoMmeM kahA~ milatI hai ? hameM isa bAtakI prasannatA hai ki unake aneka ziSya bhI isI prakArakI gaMbhIra zodha dizAmeM lage hue haiM aura jaina darzana tathA saMskRtike ajJAta, durUha evaM upagRhita aMgoMkA udghATana kara rahe haiN| vartamAna meM, Akasmika rUpameM uThane vAle aneka saiddhAntika mahatvake praznoM para unake lekha isa dizAmeM mananIya hai / paMDitajI Aja bhI apanI isa pravRttiko jIvanta rUpameM calA rahe hai / 8. rASTrIya pravRttiyA~-jaina samAja bhAratIya rASTra kA hI eka aMga hai| ataH usakA vidvadvanda apane samAjako rASTrIya samasyAoMke samaya usameM sakriya bhAga leneke liye sadaiva prerita kare, yaha svAbhAvika hI hai| isIke anurUpa paMDitajIne bhI aneka prakArakI rASTrIya samasyAoM para apane vicAra vyakta kara samAjako mArgadarzana diyA hai| unhoMne svAtaMtrya Andolanake avasara para aneka prakArase pratyakSa aura parokSa preraNAyeM dekara vidyAlayake snAtakoMmeM rASTrIya cetanAko panapAyA hai| unhoMne rASTra bhASAke rUpa meM hindIkA sadA samarthana kiyA hai| ahiMsA evaM sarvadharma samabhAva para unakI lekhanI calI hai| bhAratIya svatantratA prAptike avasarapara sarvadharma-prArthanAke antargata jaina prArthanAoMke prasAraNake liye unheM hI canA gyaa| mahAvIra nirvANotsavakI rajatazatImeM jaina gItAke rUpameM saMkalita 'samaNa sUttaM' kA hindI gadyAnuvAda bhI unhoMne hI kiyA hai| usake saMkalanameM bhI unakA yogadAna amUlya rahA hai| bhAratameM samaya-samaya utpanna honevAlI rASTrIya samasyAoM para samAjako ucita kartavya nibhAne evaM samacita manovatti pradarzita karaneke liye unhoMne sadaiva Adeza liye haiN| yahI kAraNa hai ki rASTrIya vipattiyoM ke samaya tana, mana va dhanase rASTra kI sahAyatA aura sevA karane vAloMmeM jaina samAjako agraNIke rUpameM mAnA jAtA hai| isa sUkSmadarzI saMkSepaNake AdhAra para paMDitajIkI bahuvidha pravRttiyoMke dUradarzI mahatvakA anumAna sAja hI lagAyA jA sakatA hai| paNDitajI aura bundelakhaNDa DaoN0 narendra vidyArthI, chatarapura syAdvAda mahAvidyAlaya, kAzIke bhAvAtmaka evaM bhautika bIjAropaNameM bandelakhaNDakI hI aneka vibhUtiyoMkA hAtha rahA hai| etadartha eka ora jahA~ unhoMne jIvanAtha mizra jaise vidvAnoMkI gardA sunI, vahIM unheM ambAdAsa zAstrIke samAna paNDitoMkA protsAhana bhI milA / 12 jana. 1905 ke dina vidyAlayake prathama chAtroMmeM isI kSetrake chAtra rahe haiN| phalataH bandelakhaNDake bAlakoM aura pAlakoMmeM kAzIke prati avirata anurAga banA rahe, yaha svAbhAvika bhI hai / yahI kAraNa hai ki kAzIke dUravatA honepara bhI isa vidyAlayameM bundelakhaNDake chAtroMkI saMkhyA sadaiva do-tihAIke lagabhaga rahI hai| isa niSkarSakI puSTi vidyAlayakI svarNajayantI smArikA, -82

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1955 meM prakAzita 370 snAtakoMkI sUcImeM lagabhaga 240 ke isa kSetrake honeke tathyase hotI hai| yahA~ bundelakhaNDakA abhiprAya bRhattara bundelakhaNDase lenA cAhiye jo bundelI bhASAkA kSetra hai| isameM vartamAna madhyapradezakA vindhyakSetra, mahAkozala, kucha mAlava kSetra tathA uttarapradezake kucha jile samAhita hote haiM aura isIliye yaha sambhava ho sakA hai ki Aja isa kSetrake pratyeka nagara aura acche grAmameM isa vidyAlayakA snAtaka pAyA jAtA hai / yahI nahIM, kahIM-kahIM to snAtaka pIr3hiyA~ taka pAI jAtI hai| ye sabhI snAtaka jahA~ apane kAzI vAsake prati garvakA anubhava karate haiM, vahIM apane kriyA-kalApoMse kAzIko gauravAnvita bhI kara rahe haiN| isa kathanameM prAkRtika niyamAnusAra, apavAdoMkI kamI nahIM hai / uparoktase spaSTa hai ki syAdvAda vidyAlayakA vidyArthI samudAya bundelakhaNDa bahula rahA hai| isIliye vahA~ke adhyApakoM aura adhikAriyoMkI yahA~ke chAtroMke prati eka vizeSa prakArakI anurAgAtmaka bhAvanA tathA vidyAdAnake prati sajIvatA pAI jAve, ise sahaja prakRti hI mAnanA caahiye| 1927 se vidyAlayake pradhAnAdhyApaka aura vartamAna adhiSThAtA paNDita kailAzacandra zAstrIko to isa kSetrake vidyArthiyoMse aura pragAr3ha sneha saMbhAvita hai kyoMki unheM bundelakhaNDake hI kucha vidvAnoMne kAzImeM par3hAyA hai| isake atirikta, isa kSetrake snAtakoMne unake sAtha syAdvAda mahAvidyAlayameM adhyayana aura adhyApana bhI kiyA hai| isa taraha bundelakhaNDa kSetra syAdvAdake vartamAna adhiSThAtAkI garubhami, sahapAThI bhami, sahakarmI bhami tathA vidyArthI bhUmi hai| aneka tIrthakSetroMke kAraNa yaha dhArmika AsthAkI bhUmi to hai hii| ina kAraNoMse paNDitajIke manameM anya kSetroMkI tulanAmeM isa kSetrake snAtakoMke prati bahagaNita anurAga aura sadabhAvanA rahI hai| unhone ise agaNita avasaroM para aneka utsavoM evaM vyaktigata samparkomeM vyakta bhI kiyA hai| isa kSetrake vidyArthiyoMne yaha anubhava kiyA hai ki paNDitajI na kevala vidyAguru hI haiM apitu ve jIvanaguru bhI haiN| unake AzIrvAdAtmaka sahayogase isa kSetrake aneka vidyArthI bhAratake vibhinna pradezoMmeM niyojita hokara ApakI gAthAkA parokSa vivaraNa dete haiN| pUrvase pazcima tathA uttarase dakSiNa kisI ora bhI pramukha nagarameM jAiye, Apako isa kSetrakA vidvAn avazya milegaa| isa kSetrake prati apAra AkarSaNakA hI yaha phala hai ki isa kSetrake jisa kisI bhI utsavameM Apako AmaMtrita kiyA jAtA hai Apa usameM atyaMta sajIvatAke sAtha sammilita hote haiM / dazalakSaNa, mahAvIra jayaMtI, gajarathotsava, dharmacakra svAgata Adi para Apane jabalapura, lalitapura, droNagira aura satanA, jaise aneka sthAnoM para apane pravacana diye haiN| Apako ina yAtrAoMke samaya ApakI kSetrIya ziSTamaNDalIkI prabhA dekhate hI banatI hai| yaha apane jIvana upakartA tathA saMskartAse Aja adhika jIvanta preraNA letI hai kyoMki vidyArthI jIvana to parokSataH hI prabhAvavAdI rahA hogaa| usa samaya itanI mAnasika yA bauddhika paripakvatA kahA~ rahatI hai jo sthAyI prabhAva kara guNoMkA anukaraNa kara sake / vaha to vidrohakA jIvana hotA hai / paNDitajIne apane jIvana meM donoM prakArake bundelakhaMDoMke ziSya dekhe haiM vidrohI aura anuyAyI / sambhavataH jo vidyArthI jIvanameM vidrohI the. ve Aja yA to unake utkaTa anuyAyI bana gaye hai yA phira pracaNDa vidrohI ho gaye haiN| para Adarza jIvanadarzana dene aura pAlane vAleke lie yaha sthiti to sAmAnya hI hai| phalataH ApakA AzIrvAda donoMko samAna rUpase milatA rahatA hai| mujhe yAda hai ki eka bAra syAdvAda mahAvidyAlayameM yaha prazna eka jaTila rUpa liye haye thA ki saMskRtake sAtha aMgrejI par3hI jAya yA nahIM, aneka vidyArthiyoMkI isa bAtameM ruci rahI hai ki AjIvikAke kSetrakI sambhAvanAoMko unnata karaneke lie dhArmika zikSAke sAtha laukika zikSAkI upAdhiyA~ bhI honI caahiye| isa rucikA eka aura bhI preraNA srota thaa| usa samayake jaina vidyAlayoMke aneka pramukha jaina vidvAna kevala laukika zikSA hI le rahe the /

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syAdvAdake tatkAlIna vidyArthiyoMko aisA lagane lagA thA ki saMskRta zikSA itanI heya ki hamAre gurujanoMkI saMtati usase dUra hI rakhI jA rahI hai / sAmAnyataH yaha bhI mAnyatA rahI hai ki isa kSetrake loga nirdhana haiM aura vidyAlaya meM mukhyataH nizulka vyavasthAyeM honese hI prAyaH yahA~ke loga jAte haiM / isaliye saMskRta zikSA asamarthIkI zikSA mAnI gii| cU~ki hamAre gurujana tulanAtmakataH samartha rahe haiM, ataH ve apanI saMtatiyoMko asamarthoMko dI jAne vAlI zikSA kyoM dilAyeM / eka ora hameM saMskRta zikSA ke mAdhyama se zikSAkI arthakaratA prati udAsIna banAyA jA rahA thA, vahIM dUsarI ora vyaktigata jIvanameM hamAre guru mAtra arthakarI zikSA ke poSaka ho rahe the / isa sthitimeM usa samayake syAdvAdI vidyArthiyoMmeM nizcita hI apanI nirdhanatAkA bodha huA thA / aura ve bhI apanI pUrvakarmopArjita nIca gotrakI prakRtiko kAzImeM bhasmakara uccagotrI bananekI dizAmeM socane lage the / vidyAlayake guru aura prazAsaka honeke nAte isa samasyA ke udAratA pUrvaka samApana meM jo ruci vidyArthiyoMne apekSitakI thI, usake darzana aneka varSoM bAda hI ho sake jaba vidyAlaya meM praveza cAhane vAloMkI saMkhyAmeM kamI hone lagI / vidyAlayake vidyArthiyoke lie isa nItika parivartanameM pUjya bAbA varNIjIkA yogadAna bhI bhulAyA nahIM jA sakatA / ve svayaM bundelakhaNDa ke the aura unheM apane hI kSetra vidyArthiyoMse apAra prema thA / prArambhameM to ve bhI isa naI dizAko mAnanekI dizA meM AnevAlI aneka tathAkathita AzaMkAoMse parezAna huye the para unhoMne vartamAnakI tulanA meM ujjvala bhaviSyakI AbhAko adhika mahatva diyA / aura usake bAda vidyAlaya prazAsana udAratApUrvaka dhArmika zikSAke sAtha lokika zikSAke lie anujJA dI / bhAgyase, usI samaya pUrti chAtravRtti kI yojanA calI jisameM donoM prakArakI zikSA lenevAleko chAtravRtti dI jAtI thI / chAtravRttikA prAyaH pUrA aMza hI vidyAlaya meM aise chAtroMko nizulkatAkI suvidhAse vaMcita karanekA daNDa dekara prApta kiyA / phalataH donoM dizAoMkI zikSA lene vAle vidyArthI vidyAlayake parokSa sahAyaka bhI bane / aba to saMskRta vizvavidyAlayane bhI apane pAThyakramoMkA AdhunikIkaraNa kara diyA haiM / phalataH yaha samasyA hI nahIM rahI / uparokta nIti parivartanako prakriyAmeM aneka chAtroMne bhAga liyA thA aura prArambha meM vidyAlaya prazAsana saMbhavataH unase hI samajhiye ki ina vidrohI vidyArthiyoMko nirdaNDa hI prasannatA hai ki merI pIr3hI unhIM dinoMkI hai aura mere uttaravartI varSoMke lagabhaga dasa varSoMke samaya meM vidyAlayase jo khinna bhI rahA / para ise paNDitajIkI udAratA vidyAlaya meM rahane diyA gayA / mujhe isa bAtakI vidyArthI jIvana kAlake kucha pUrvavartI aura kucha ubhayathA prazikSita varga nikalA, usakA bahubhAga * Aja samAjakA vibhinna kSetroM meM agraNI banA huA hai / yadyapi unameMse kucha to kevala agraNI arthaMkara hI raha gaye haiM / unakA sAmAjika dRSTikoNa vizuddha vyaktivAdameM sImita ho gayA hai / inako ucca gotrI prakRtikA bandha ho gayA hai / mujhe aisA lagatA hai ki isa naye arthakarI zikSA grAhaka vargane paNDitajIko kucha nirAzA to dI hogI, para ve usa pIr3hIse pUrNataH nirAza hoM, aisA socanA kiMcit duHsAhasa hI hogA / isa pIr3hI aneka loga na kevala bhArata meM hI, apitu videzoMmeM bhI kAzI aura 'syAdvAda' kI kIrti- patAkA phaharA rahe haiM aura jaina saMskRtiko nava saMskRta bhASAmeM prasArita kara rahe haiM / yaha eka prakaraNa jaba bundelakhaNDa ke vidyArthiyoMne apane guruvarakA gambhIra mauna dekhA aura unakI antaH sahAnubhUti paaii| unakA yaha antaraMga AzIrvAda hamapara Aja taka aviratase chAyA huA / yahI hameM unake upakAroMko avismaraNIya batAtA hai / bundelakhaNDake syAdvAdI snAtakoMne aneka avasaroMpara apanI kRtajJatAko vyakta karaneke lie apane guruvarako abhinandita kiyA hai / droNagirameM to unheM vidyAvAridhi kA upAdhi bhI vibhUSita kiyA gayA / yahIM unakA eka abhinandana 1955 meM bhI kiyA gayA thA jaba vahA~ bIsa varSakI gajaratha vihIna samAjakA prathama gajarathotsava Ayojita huA thA / usa samArohameM aneka videzI - 84 -

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vidvAn bhI upasthita the / jabalapurameM bhI kSetrIya syAdvAdiyoMne unako eka abhinandanapatra samarpita kara apaneko kRtArtha kiyA thA / eka ora jahA~ kSetrIya ziSyamaNDalI apane vidyAguruke kAraNa gauravakA anubhava karatI hai, vahIM paNDitajI bhI samaya - samayapara isa kSetrake syAdvAda snAtakoMke prati apane bhAvabhIne udgAra vyakta karate rahate haiM / pUjya varNIjI samAdhimaraNake samaya ve vahA~ upasthita the / usa samaya unhoMne apane jIvanake liye eka paramAvazyaka vrata grahaNa kiyA thA - laukika kalyANake sAtha hI pAralaukika kalyANake hetu bhI samAja kI manobhUmi vizuddha karaneke lie pUjya varNIjIke upadezoMko aura adhika rUpameM pracArita karanekA vrata liyA thA / tabhIse bundelakhaNDameM unake AvAgamanakI vAramvAratA kucha bar3ha gayI / varNIjIne eka samaya paNDitajI se kahA thA, jaba taka saMsthAmeM eka rupayekA bhI phaNDa rahe aura jaba taka eka bhI chAtra rahe, taba taka Apa vidyAlaya calAte raheM / varNIjI dvArA sauMpA gayA yaha uttaradAyitva va Ajataka nibhA rahe haiN| yaha una jaise samartha vyaktitvakA hI kAma hai jisase hamAre kSetrIya loga lAbhAnvita ho rahe haiM / inheM hI sambodhita karate hue paNDitajIne ekabAra droNagirameM kahA thA, "maine apane jIvanameM abhI taka aneka jagaha abhinandanake kAryakrama dekhe haiM, mere bhI hue haiM / parantu yaha jo abhinandana bundelakhaNDa ke chAtroM dvArA Ayojita huA hai, vaha sarvAdhika mahatvapUrNa hai / guruke prati jo niSThA maine bundelakhaNDa ke chAtroMmeM dekhI, vaha anyatra dekhanemeM nahIM AI / laghu sammedazikhara kahe jAnevAle droNagirameM yaha sammAna nizcaya hI mahatvapUrNa hai / merI mAnyatA hai ki aise sammAna mere yA kisI vyaktike na hokara vidvattAmA ke prati hone cAhiye / droNagirikI tapobhUmi varNI vANIke pracArake liye sarvAdhika upayukta hai / Apa sabhI snAtaka droNagirike vidyAlayako samartha banAveM aura yahA~ke chAtroM ko par3hanekI preraNA aura sAdhana dete raheM / yahI merA Apase vinamra anurodha hai / " ina udgAroMse spaSTa hai ki eka ora paNDitajI isa kSetrake snAtakoMko guruniSThAse santuSTa haiM, vahIM ve isa bAta para kiMcit udvigna bhI haiM ki droNagirikA vidyAlaya dama tor3a rahA hai / isa vidyAlayako jIvanadAna denekI unakI preraNA yaha saMketa detI hai ki isa vidyAlayake liye unake samAna hI koI jIvanadAnI isa kSetra meM honA cAhiye jo isa tapobhUmiko vidyAbhUmi banA sake aura isako prakAzita kara sake / kyA bundelakhaNDake snAtaka apane gurukI isa preraNAko mUrtarUpa de sakeMge ? - 85 -

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sampAdakIya lekhoMkI viSayavArasUcI ___ isa sUcI meM una lekhoMko sammilita nahIM kiyA gayA hai jo prativarSa vibhinna jaina parvo yA utsavoMpara likhe gye| inameM pardUSaNa, kSamAvaNI, rakSAbandhana, zrutapaMcamI, dIpAvalI, vIrazAsana jayanto, akSaya tRtIyA, mahAvIra jayantI evaM patrakI varSa samAptipara likhe gaye lekha Ate haiN| inakI saMkhyA lagabhaga eka darjana prati .. varSa hotI hai aura 28 varSameM inakI saMkhyA 336 ke lagabhaga hai| yahA~ paNDitajI dvArA likhita lagabhaga 600 sampAdakIya, lokapriya tathA zodhalekhoMkI viSayavAra sUcI dI jA rahI hai| (a) zikSA, zikSArthI, zikSaka tathA zikSaNa saMsthAe~, parIkSA aura parIkSA-paddhati 4 janavarI 40 adhyApakoMkA uttaradAyitva aura mahattva 8 pharavarI 40 naye adhyApakoMkI samasyA 15 pharavarI 40 zikSA saMsthAoMkA jIvana 6 jUna 40 zikSA saMsthAoMke ekIkaraNameM kaThinAiyA~ 5-7. 5-12-19 disambara 40 zikSAkA Adarza 1,2,3 8 agasta 41 hamAre borDiga hAusa 9 janakrI 42 zikSAkA uddezya manuSya banAtA hai / 16 julAI 42 parIkSakoMke rimArka 11. 23 julAI 42 hamAre saMskRta vidyAlaya 12-13. 20-29 agasta 42 hamAre sarasvatI bhavana 1, 2 26 janavarI 42 saMskRta kAleja jayapura aura jaina chAtra 21 sitambara 42 mANikacandra parIkSAlayakA parIkSAphala 20 disambara 44 bhAratakI bhAvI zikSA 25 janavarI 45 Aja vidvAnoMkI kamI kyoM hai ? 18. 26 disambara 56 paNDita varga aura jainasamAja, 1,2 19. 3 julAI 58 kAzI vidyAlayakA bhavana girA 20. 10 julAI 58 chAtra aura chAtravRttiyA~ 25 agasta 60 saMskRta zikSAlayoMpara eka dRSTi 22. 10 navambara 60 vidvAnoMkI sthiti 23. 27 julAI 61 saMskRta sAhityakA paThana-pAThana 24-25. 6-13 julAI 61 naitika aura AdhyAtmika zikSAkI AvazyakatA 1, 2 26. 10 maI 62 saMskRta zikSA : eka samasyA 28 jUna 63 zikSA kI dazA 11 akTUbara 62 vidvAn aura AjIvikA 14.

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29. 30. 31. 6 or m m mmmmmm 7 mArca 63 28 julAI 63 6 pharavarI 69 10 julAI 70 8 pharavarI 73 26 jUna 78 14 jUna 79 27 julAI 78 14 jUna 79 29 jUna 67 | pANDityakI sArthakatA zikSA aura usakA giratA stara gurukula ise kahate haiM saMskRta aura dhArmika zikSAkI sthiti vidvAnoMkI paraMparAkA saMrakSaNa Avazyaka paisA aura paN ita AjakI zikSA aura parIkSA jaina paraMparAmeM paNDita aura unakA yogadAna AjakI zikSA-dIkSA saMskRta zikSAlayoMke liye kaThina samasyA 34. 37. 38. 10. (ba) sAmAjika samasyAe~ aura saMsthAe~ 11 janavarI 40 samAjasevA 14 mArca 40 jAtIya sabhAyeM 21 mArca 40 holI 4 apraila 40 hamAre bhole Dhale 30 maI 40 saMghakA prabhAva aura usakI pratikriyA 4 julAI 40 jaina samAja aura dharmapracAra 8 agasta 40 AgAmI janagaNanA : apaneko jaina likhAiye 8-9. 26 sitambara 40 sammedazikhara terApaMchI koThIkI riporTa 1,2 10 akTUbara 40 tAraNa samAja aura usake dharmaguruoMse 11. 24 akTUbara 40 tAraNa samAja aura mUrtipUjA 16 janavarI 41 muni candrasAgarajIkA bahiSkAra 13. 23 janavarI 41 indaura kANDakA uttaradAyitva kisapara ? 14. 13 pharavarI 41 prakRta bahiSkAra aura hama 15. 20 pharavarI 41 zrI sAvarakarake vaktavya se sAvadhAna 16. 11 mArca 41 hamArA jaima likhAo Andolana 20 mArca 41 sara hukamacandra aura indaura kANDa 27 mArca 41 sudhAra aura sudhAraka 17 apraila 41 parityakta striyoMkI mA~ga 24 apraila 41 mahAvIrajI para upadrava 21. 5 jUna 41 pariSada adhivezanakA vitaMDA 22. 3 julAI 41 dharmapracArameM samAjakA sahayoga 23. 21 agasta 41 hAya re moha 24. 28 agasta 41 madhyama vargakI U~cI rahana-sahana 11 sitambara 41 mUrtipUjA 19.

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26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 18 sitambara 41 9 akTUbara 41 29 janavarI 42 16 apraila 42 30 apraila 42 18 jUna 42 2 julAI 42 9 julAI 42 29 akTUbara 42 5 navambara 42 3 disambara 42 14 janavarI 42 21 janavarI 43 28 janavarI 43 8 aprela 43 29 aprela 43 13 maI 43 20 maI 43 10 jUna 43 17 jUna 43 24 jUna 43 5 agasta 43 19 agasta 43 26 agasta 43 15 akTUbara 43 11 navambara 43 25 navambara 43 9 disambara 43 23 disambara 43 30 disambara 43 4 maI 44 11 maI 43 15 jUna 44 22 jUna 44 29 jUna 44 6 julAI 44 svAsthya pracArakI AvazyakatA viSakI bela kauna ? samayako pahacAno saMgaThanameM bAdhaka kauna ? sundaralAlajIkA patra saMghake viruddha propegeMDAkA bhaNDAphor3a dahejakI pratikriyA saMgha samitike nirNaya 1, 2 tIrthakSetroMke jhagar3e jainadharmake pracArakI AvazyakatA mandiroMme kalaha tIrthakSetroMke jhagar3e maha~gI vAha re hama ? hamAre Andolana mahaMgImeM phijUlakharcI hamArA sAmAjika saMgaThana sAhujIkA bhASaNa yuvakoMkA dAyitva kucha mahattvapUrNa dAna nayA hindU virAsata kAnUna mahilAyeM svAvalambI baneM stutya prastAva prakRtikA prakopa mandiroMke jhagar3e paropadeze pANDityam hamArI khudagarjI havAkA rukha pahacAno vidvata pariSadakI AvazyakatA udAra ghoSaNA paMcAyatoMkI mahattA hamArA sAmAjika kSetra kalakatte meM eka jaina kendrakI AvazyakatA kAraMjA Azrama dAnakI varSA mAlavA meM yuvaka saMgaThana jainendrajIkA bhASaNa - 88 -

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62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 29 sitambara 44 5 akTUbara 44 12 akTUbara 44 30 navambara 44 7 disambara 44 21 disambara 44 25 janavarI 45 8 pharavarI 45 15 pharavarI 45 8 mArca 45 15 mArca 45 22 mArca 45 5 apraila 45 28 navambara 57 24 apraila 58 17 julAI 58 14 agasta 58 4 disambara 58 11 sitambara 58 30 akTUbara 58 22 janavarI 59 5 / 12 pharavarI 59 19 mArca 59 20 akTUbara 60 17 navambara 60 1 disambara 60 8 disambara 60 15 disambara 60 5 jUna 61 19 jUna 61 26 jUna 61 2 pharavarI 61 16 pharavarI 61 9 mArca 61 12 16 mArca 6 apraila 61 ahiMsA pracArakA eka avasara jainoMkI kAnUnI sthiti yaha aMdherA kyoM ? tIrthakSetroMkI samasyA prAntIya saMgaThanoMkI AvazyakatA madhuvanameM jaharIle pAnIse sAvadhAna phira vahI vitaNDA bahiSkArakA samarthana kintu prakArAntarase vidvAnoMse pro0 hIrAlAlajIke uttara vidvat pariSadkA adhivezana zikharajIkA pAnI Aja jainatva miTa rahA hai bambaIkI duHkhada ghaTanA Aja dravya hI saba kucha hai rAtri bhojana chor3iye hamArI zaktikA hAsa bAlikAoMkA stutya sAhasa diyA tale aMdherA samaya rahate sAvadhAna ho jAnA hI hitakara hai doSI kauna, nindaka yA andhabhakta yaha jaina sandezakA nahIM, jainadharmakA bahiSkAra hai jabalapura kANDa para eka dRSTi jainoM aura hinduoMmeM ekatA saccI aura kharI bAteM janagaNanAke sambandhameM atizaya kSetra mahAvIrajI jAtIyatAkA viSa ekatA aura saMgaThanakI bAteM jainoMse jainadharma chUTatA jAtA hai sArvajanika kSetrameM jainadharma kaisA honA cAhiye ? mUrtipUjaka honA gakI vastu vivAha Adi avasaroM para rAtribhojana banda kIjiye tIrtha-yAtrA vivAha nahIM saudebAjI zAkAhArake pracArakI AvazyakatA - 89 -

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98. 0 0 0 orwor wom 0 0 0 100. 101. 102. 103. 104. 105. or M 107. 108. 110. 111. 112. 113. 114. 115. 116. 20 apraila 61 25 maI 61 8 jUna 61 22 jUna 61 29 jUna 61 3 agasta 61 7 sitambara 61 24 disambara 61 4 janavarI 62 11 jUna 62 15 mArca 62 26 apraila 62 3 maI 62 14 jUna 62 21 jUna 62 28 jUna 62 28 julAI 62 9 agasta 62 1 sitambara 62 8 navambara 62 13 disambara 62 31 janavarI 62 7 mArca 62 15 apraila 62 16 maI 62 13 jUna 62 4 julAI 62 26 sitambara 62 5 disambara 26 disambara 62 2 janavarI 64 9 janavarI 64 16 janavarI 64 30 janavarI 64 6 pharavarI 64 5 mArca 64 hamAre tIrthakSetra daheja lenA-denA, mA~ganA jurma saMsthA aura vyakti bliTja patrakI riporTa ye pustaka vikretA tyAgI bepatavArakI nAva pariSadke liye upayogI sujhAva phIrojAbAdakA mahotsava Adarza sAmUhika vivAha hamAre sAMskRtika Ayojana ye akhila bhAratavarSIya saMsthAe~ saMghakA adhivezana di0 jaina saMgha, 1940 devamUr3hatAse baciye zrutakI rakSA kIjiye vaivAhika samasyAyeM zithilAcArakA virodha aura samarthana atyaMta dukhada ghaTanA kalyANakI bAta vAdarAyaNa nahIM, sAkSAt sambandha hameM apanA loka-vyavahAra sudhAranA cAhiye asad vyavahArase dharmakI rakSA nahIM ho sakatI bAhubalI pratiSThA mahotsava abhinandanasAgarajI vicAra kareM kumAyUse dhArmika jAgrati dharmaprema banAye dharmahAni zAkAhAra banAma mAMsAhAra dazalakSaNa bItate hI kaSAyakI bauchAra samayakI gati pahacAniye janagaNanAmeM jaina hama saba jaina hai dakSiNa bhAratako mata bhUliye eka sundara sAMskRtika mahotsava jai0si0 ma0 ArAkI hIraka jayaMtI kAraMjAmeM saMgha adhivezana kAraMjAkA sAMskRtika mahotsava do paMcakalyANaka mahotsava (zikharajI aura vArANasI) 117. 118. 119. 120. 121. 122. 123. 124. 125. 126. 127. Morwor 128. 129. 130. 131. 132.

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134. 135. 136. 137. 138. 139. 140. 141. 142. 143. 144. 145. 146. 147. 148. 149. 150. 151. 152. 153. 154. 155. 156. 157. 158. 159. 160. 161. 162. 163. 164. 165. 166. 167. 168. 169. 6 agasta 64 8 akTUbara 64 19 navambara 64 17 sitambara 64 24 disambara 64 31 sitambara 64 21 janavarI 65 11 mArca 65 1 aprela 65 6 maI 65 13 maI 65 27 maI 65 3 jUna 65 10 jUna 65 8 julAI 65 18 navambara 65 18 navambara 65 25 janavarI 66 17 pharavarI 66 24 pharavarI 66 3 mArca 66 17 mArca 66 25 apraila 68 2 maI 68 15 jUna 68 20 jUna 68 27 jUna 68 28 jUna 68 18 julAI 68 25 julAI 18 19 sitambara 68 26 sitambara 68 10 apraila 69 1 maI 69 19 jUna 69 3 julAI 69 vidvAnoMse namra nivedana ma~hagAI banAma bhraSTAcAra bhAratIya jaina sAhityakAra saMsada dharmapracArakI kucha mUlabhUta bAteM mahAsabhAkA prastAva AcArya tulasIke tIna sujhAva bhA0 di0 jaina pariSad tIna paMcakalyANa ( gauhATI, sivanI, mathurA ) sammeda zikharake praznapara di0 jaina samAja kA AhvAna dharmakI oTameM sammedazikharake sambandha meM pichar3e hue jaina bogasa kArya ke sambandhameM yadi bAda hI khetakI khAye to ? jaina yuvakoMse seTha rAjakumArasiMhajIkA vaktavya aura pratikriyA sadbhAvanAkI AvazyakatA gandI saritAkA gandA lekha di0 jaina samAjakA tAzakanda sammelana sAmAjika vAtAvaraNameM svacchatAkI AvazyakatA samAja vicAra kare sudhArakA mUla saMgaThana meraTha meM bhAratavarSIya di0 jaina vidvat pariSad jIvanase dharma vahiSkRta hotA jAtA hai eka prazna sAmayika cetAvanI municaryA para bhI kAla kA prabhAva uttarI gaMgA eka Adarza maMtrI sarAkoddhArakA kArya tathokta mahAmunikI pUjA di0 jaina samAjake sAmane aneka maulika samasyAe~ zUdrajala tyAgakI pratijJAmeM kucha tathya nahIM hai jaina jAtiyoM aura vaivAhika sambandha AcArya pada pratiSThA - 91 - -

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170. 171. 172. 173. 174. 175. 176. 177. 178. 179. 180. 181. 182. 183. 184. 185. 186. 187. 31 julAI 69 14 agasta 69 23 akTUbara 69 20 navambara 69 16 janavarI 69 23 janavarI 69 20 janavarI 69 20 janavarI 69 9 apraila 70 4 jUna 70 20 agasta 70 5 navambara 70 26 navambara 70 15 janavarI 70 12 pharavarI 19 pharavarI 70 5 mArca 70 7 janavarI 71 10 jUna 71 22 julAI 18 navambara 71 6 mArca 72 30 julAI 72 3 agasta 72 24 agasta 72 31 agasta 72 16 navambara 72 30 navambara 72 14 jUna 73 18 janavarI 73 8 mArca 73 12 apraila 73 26 apraila 73 14 janavarI 74 31 janavarI 21 pharavarI do ullekhanIya ghaTanAe~ jainadharma aura Adhunika vijJAna di0 jaina sammelana janagaNanA AcaraNameM hrAsa kyoM? samayakI mA~ga tIrtharakSAke lie eka a0 bhA0 sammelanakI AvazyakatA sarAka jAtikA dharmaprema strI aura puruSakA cintanIya samparka AgamakA yaha apalApa kyoM ? jaina likhAo, jaina bano 2500 vIM nirvANa jayantI kaba se ? bundelakhaNDake tIrtharakSakoMse kanyA kise denA cAhiye ? eka paMtha do kAma jayapura meM bAhubalI mahotsava bundelakhaNDa prAntIya tIrthakSetra kameTI honI cAhiye 2500 meM nirvANotsavaka smRtimeM kathanI aura karanImeM itanA antara kyoM ? nArI kI uThatI huI sthiti mahArASTra pradezameM bhAvI pIr3hI kI cintanIya sthiti munimArga kI bigar3atI sthiti hastinApurake udyAnameM gRhastha bhI ArAtIya hote the kriyAtmaka ahiMsA pracAra kI AvazyakatA karuNAbhAva aura moha kyA bhautikatA ke sAtha AdhyAtmikatA bar3ha rahI hai ? brahmadevasUri kA brahmANuvrata dhArmika pravAsa bhagavAn mahAvIra ke carita kI samasyA eka vicAraNIya sujhAva anya rAjya bhI gujarAtakA anukaraNa kareM saMghake sambandhameM saMghake prastAvoM para eka dRSTi 188. 189. 190. 191. 192. 193. 194. 195. 197. 198. 199. 200. 201. 202. 203. 204. 205.

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206. 23 janavarI 75 digambara paramparA va sAhitya para merI zraddhA 207. 4 apraila 75 jainatIrtha aura paMcabheda 208. 31 lAI 75 do bhaTTArakoMkA padArohaNa 209. 4 navamvara 76 sAmayika aura Avazyaka apIla 210. 2 disambara 76 vivekase kAma lIjiye 211. 6 janavarI 77 mumukSujana vicAra kareM 212. 10 pharavarI 77 samAjapara eka dRSTi 213. 24 pharavarI 77 dharmapracAra hI hamArA lakSya hai 214. 17 mArca 77 dRSTiko nirmala banAiye 215. 30 jUna, 77 samAja zuddhiko AvazyakatA 216. 1 disambara 77 dharmarakSAkA upAya bahiSkAra nahIM hai 217. 22 pharavarI 79 samayase zikSA lIjiye 218. 15 mArca 79 zAstrArthase samasyAkA hala nahIM 219. 4 apraila 79 uttara aura dakSiNa 220. 19 janavarI 78 dhArmikake binA dharma nahIM 221. 2 navambara 78 lokeSaNAse bacanemeM hI hita 222. 28 jUna 56 daheja tathA Adarza sAmUhika vivAha yojanApara vicAra 223. 5 julAI 56 jaina sAhityakA prakAzana aura usakI samasyAyeM 12 julAI 56 sAgarako saMsthAyeM aura samAja 225. 6 disambara 56 sAmAjika sthitipara vicAra kIjaye 226. 8 navambara 79 pIcho aura kamaNDalu 10 navambara 77 syAdvAda mahAvidyAlayake tIna mAsa 28 julAI 77 jaina vidyAke eka viziSTa vidvAn vaMzIdhara bhaTTa 29 disambara 77 samayako pahacAniye 230. 9 pharavarI 78 bhA0 di0 jaina vidvat pariSad 231. 29 jUna 78 elorAmeM paMcakalyANaka 232. 2 navambara 78 eka puNyasmaraNa tathA nivedana 233. 17 maI 77 ye janma jayantiyA~ (sa) zAstrIya aura dhArmika lekha 1. 14 disambara 39 zAstrAjJA aura rItirivAja 18 sitambara 41 kyA zAstra sabhAyeM bekAra hai ? 30 akTUbara 41 siddhAnta granthoMkA prakAzana aura usakA virodha 2 disambara 41 siddhAnta zAstra aura unake adhyayanakA adhikAra 1,2,3,4,5,6 17 disambara 42 jainidaNDanam yA mUrkhamaNDanam 11. 4 pharavarI 43 | jainidaNDanamke sambandhameM 224.

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0 0 Or mmm m rm 12. 6 pharavarI 56 13. 12 disambara 57 14. 7 navambara 57 15-6 6 jUna 58 17-8 20 jUna 56 19. 31 julAI 56 7 agasta 56 25 disambara 58 9 jUna 60 9 julAI 60 6 akTUvara 60 13 akTUbara 60 29 disambara 60 12 janavarI 61 2 pharavarI 61 15 jUna 56 21 jUna 56 31. 15 mArca 56 21 akTUbara 62 27 sitambara 62 28 pharavarI 63 30 mArca 63 16 maI 63 20 jUna 63 1 agasta 63 7 navambara 63 40. 9 apraila 64 21 maI 64 42-44. 28 maI 64 45. 2 julAI 64 46-48. 16 julAI 61 49. 20 agasta 64 19 sitambara 64 51. 22 akTUbara 64 52. 21 janavarI 65 5 pharavarI 65 paM0 makkhanalAlajIke AropoMkA uttara sonagar3ha carcA jainatattvajJAna pragati kyA kudevapUjA zAstravihita hai ? 1, 2, jinabhaktikA mAhAtmya 1, 2, deva aura kudeva pUjA aura bhakti vItarAgazAsanameM bhedakA kAraNa zraddhA banAma viveka tyAgadhamake pathikoMse vairAgya yA anurAga pathabhraSTa muniveziyoM ke sambandha meM AcArya pada A0 kundakunda kA AmnAya mUrtipUjaka honA garva kI vastu dhArmika siddhAnta aura vijJAna ( jJAnavijJAna ekeDemI ) dhArmika pravacanoMkI bAr3ha siddhAnta aura AcaraNa nizcaya aura vyavahAra nizcayanaya aura vyavahAra nizcaya aura vyavahAra adhyAtma para jora saiddhAntika carcA jaina granthakAroMkI prAmANikatAe~ kyA ToDaramalajI apramANa puruSa the ? sarvajJa kI carcA kyoM? paMthabhedajanya azAntiko dUra karanekA upAya panthabhedajanya azAnti para nizcaya aura vyavahAra 1, 2, 3 kyA dravyaliMgI aura bhAliMgIko pahicAna azakya hai ? jinazAsanameM sarvatra bhAvakA mahatva hai ? 1, 2, 3 dra vyaliMgI aura bhAvaliMgIkI pahacAnake sambandhameM kaSAya aura dharma cAroM anuyogoMke zAstra paThanIya hai samyagdRSTi aura mithyAdRSTikI pahicAna kyA ratnatraya mokSakA paramparA kAraNa hai ? 41.

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54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66-67, 68. 69. 70. 71. 72. 73. 74. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 24 jUna 65 15 julAI 65 29 julAI 65 20 agasta 65 2 disambara 65 3-10 navambara 66 6 jUna 68 31 akTUbara 68 19 disambara 68 3 julAI 69 10 julAI 69 24 julAI 69 13 mArca 69 21 mArca 70 4 jUna 70 9 julAI 70 6 agasta 70 12 navambara 70 6 maI 71 13 maI 71 24 jUna 71 1 julAI 71 6 agasta 71 3 sitambara 71 2 disambara 71 26 agasta 71 13 mArca 72 20 mArca 72 28 maI 72 3 agasta 72 14 sitambara 72 5 akTUbara 72 21 jUna 73 29 mArca 73 tathokta niyativAda aura sarvajJatA jaisA kevalIne jAnA, vaisA avazya hogA, kyA yaha mAnyatA mUlataH galata hai ? vyavahAra dharmake upadezakI AvazyakatA siddhoM meM cAritra aura sukha nayA tIrthakaroM kI trikAlajJatA hetukI bAta hai ? dharma aura puNya 1, 2 kyA vyavahAra ratnatraya mokSakA mUla kAraNa hai ? devazAstra - guru aura samyagdarzana svarUpAcaraNa aura siddhoMmeM paritra AcArya pada pratiSThA digambaratvase cir3ha kyoM ? nizvayAbhAsI aura vyavahArAbhAsI kSullakakA veSa aura AcAra 1, 2 kyA caritrahInako samyaktvakI prApti saMbhava hai AgamakA yaha apalApa kyoM ? sampaka caritrake binA mukti nahIM, kintu samyak darzanake binA samyak caritra nahIM / caritrakI upayogitA A0 kundakundakA mahatva aregIkA artha dravyadRSTi samyagdRSTikA artha kyA ratnatraya bandhakA kAraNa hai ? kyA deza rasnamaya sampUrNa ratnatrayakA vipakSa hai ? bandhakA upAya mokSakA upAya nahIM ho sakatA kyA vyavahArako mithyA aura nizcayako satya kahanA dhRSTatA hai bhUtArtha aura abhUtArthakA artha azubhase bacakara zubhameM laganA bhI sarala nahIM haiM samyaktva se pUrva aSTamUlaguNadhAraNa Avazyaka hai kyA aSTamUla guNa dhAraNa kiye binA samyagdarzana nahIM ho sakatA ? zAstraviruddha zithilAcArakA poSaka kauna ? munimArgI bigar3atI huI sthiti vItarAgatA hI saccA dharma hai jJAna va caritrakA pakSa lene mAtrase kalyANa nahIM hogA siddhAntakA pAta to mata kIjiye vItarAgI deva hI pUjya hai - 95 -

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91. ~Nm 28 pharavarI 71 19 sitambara 74 4 janavarI 79 26 apraila 79 6 janavarI 77 11 janavarI 79 10 maI 56 2 agasta 56 6 sitambara 56 25 akTUbara 56 7 jUna 56 10 janavarI 80 21 pharavarI 80 28 pharavarI 80 17 navambara 77 17 navambara 77 12 apraila 79 8 pharavarI 79 samayasAra saMzodhanapara vItArAgatA hI saccA dharma kyA elAcArya bhI koI pada haiM ? elAcArya pada kalpanA mumukSujana vicAra kareM jinazAsanameM miththAdRSTi siddhAnta aura AcaraNa kAnajI svAmIkA virodha mUlazaMkara desAIkI tattvArthasUtrakI samIkSA mokSa aura nirvANa : eka madhyarekhA bhAratIya aura jaina saMskRti bhaTTAraka pada ke sambandha meM kAnajI svAmI di0 jaina muni nahIM hai naitikatA aura dhArmikatA saMvara aura nirjarA anuprekSA bha0 mahAvIrakA acetana dharma bha0 mahAvIrakI dena jIva aura karma 98. 100. 101. 102. 103. 104. 105. 106. (da) rASTrIya evaM antarrASTrIya 1. 2 maI 40 gAndhI aura ahiMsA 2-3. 23 maI 40 hama aura ahiMsA 1,2 4. 25 jUna 40 ahiMsA ke kSetrameM gAMdhIjIkA eka aura kadama 5-6. 5 sitambara 40 ahiMsAke siddhAntakA prayoga 1, 2 7. 17 akTUvara 40 bhAratakA roga : netAgirI 8-9. 28 navambara 40 hindU aura masalamAna 1, 2 6 pharavarI 41 dezI IsAI aura musalamAna 11. 13 mArca 41 bhAratIya rASTrakA itihAsa 20 mArca 41 raMgameM bhaMga 13-15. 18 janavarI 40 bekArIkI samasyA kaise sulajhe 1,2,3 (ambara carakhA) 16. 15 maI 41 haka maMtrimaNDalapara Aropa 17-8. 23 maI 41 bhArata aura usake zAsaka 1,2 19. 26 jUna 41 mi0 jinnAkA pAkistAna 20. 2 akTUvara 41 abhAgA bhArata 21. 6 navamvara 41 hamArI dAsatAkA kAraNa 22-24. 13 navamvara 41 gAndhI aura ahiMsA 1, 2, 3

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25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 15 janavarI 42 9 apraila 42 30 apraila 42 31 maI 42 20 agasta 42 8 akTUbara 42 10 disambara 42 11 pharavarI 43 24 mArca 56 22 maI 58 7 navambara 58 19 navambara 58 11 maI 60 2 jUna 60 2 navambara 61 8 pharavarI 62 22 pharavarI 62 15 mArca 62 15 navambara 62 22 navambara 62 3 janavarI 63 18 apraila 63 23 maI 63 18 julAI 63 4 jUna 64 18 jUna 64 19 navambara 64 8 pharavarI 66 29 maI 69 13 agasta 70 22-2-71 3 jUna 71 3 mArca 71. 24 mArca 77 17 janavarI 80 1 disambara 66 13 22 jana 67 dezakI rAjanItika sthiti briTiza yojanAyeM aura hama samajhautekA prayatna asaphala ahiMsA hI dezakI rakSA annakI ma~hagAI annakI ma~hagAI dharma aura deza pAkistAna yA gulAmI hindI aura saMskRta neharUjIkI udvignatA DA~vADolarAjanItika paristhiti juga juga jiyo javAharalAla saMtavinovAkA nayA prayoga naye prayogakI saphalatA ativRSTise hAhAkAra aSTagrahI yogase bhaya kyoM ? govA abhiyAna aura ahiMsA bhAratake cunAvoMpara eka dRSTi dezapara saMkaTa bhAratIyatA jAga uThI ahiMsaka pratirodhakA prazna rASTrapatikA bhASaNa : eka cetAvanI rAjanItika uthalaputhala kyA dezameM bhraSTAcAra hai ? rASTra ke mahAna putrakA dehAvasAna neharU ke uttarAdhikArIkA abhinandana paNDita neharU aura usake bAda rASTrapara punaH saMkaTa rASTrapatikI yAtrA svataMtratAke 23 varSoMmeM baMgalAdezameM sunakI holI baMgalAdeza aura pAkistAna dezapara eka dRSTi janataMtra jayavaMta ho madara TeresAko nobala puraskAra dezadaraNa muslima yahUdI saMgharSa 97

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(ya) vyaktivizeSa 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17, 18. 19. 20. 24. 25. 13-12-56 12-2-59 19-5-60 26. 27. 28. 29. 20 akTUbara 60 16-3-61 18-5-61 14-4-61 1-2-62 4-6-64 8-2-66 30-5-68 9-11-69 13-2-69 21. 22. 23. 24. 25. (2) lokapriya lekha 1-20. 21. 2-2-69 3-2-72 4-5-72 18-8-77 10-1-77 8-1-61 23-10-75 10-5-78 2505-78 18-10-79 7-2-80 20-2-75 sAhitya tapasvI mukhtyAra sAhaba sUrya asta ho gayA ( saraseTha hukamacandra ) mere mAtA-pitA dAnavIra sAhU guruvara gopAladAsajI do mahApuruSoMkI zatAbdI zAntiprasAdajI sUrya asta ho gayA sva0 paM0 lAlArAmajI rASTra ke mahAna putrakA avasAna ( neharUjI ) sva0 bAbU choTelAlajI sva0 paM0 ajitakumArajI jaina sAhitya mahArathIkI svargayAtrA sva0 paM0 cainasukhadAsajI eka vibhUti uTha gaI sva0 AcArya zrI mahAvIra kIrtijI jainasaMdeza 40-41 hamArI tIrthayAtrA, 20 lekha svarNa jayaMtI saMsmaraNa, 1955 syAdvAda mahA0kA prArambhika itihAsa 22-23. jainasaMdeza, 14-21 jUna 56 vijJAna tathA andhavizvAsa 1, 2 5 julAI 56 aparAdha : AraNa aura nivAraNa 12 julAI 56 bikrIkara cidAnanda smRtigrantha, 1974 samyagdarzana kA mahatva mahAvIra smRtigrantha, 1975 mahAvIra kA darzana aura dharma mahAsamiti buleTina, 10.79 zramaNaparamparAkI prAcInatA tIrthaMkara, navaM0 di0 1978 Namo loe sabbasAhUNaM (la) zodha-lekha sva0 paM0 milApacanda kaTArayA pUjya mahilAratnakA viyoga di0 jaina samAjarUpI prAsAda kalazavihIna AcArya tulasIgaNikA saMgha aura usake kArya DaoN0 upAdhye bhI svargavAsI hue prajJAcakSu manISIkA svargavAsa choTe varNojI sva0 paM0 rAjendrakumArajI eka mahAn vidvAna kA viyoga eka naye nakSatrakA udava ( vidyAsAgarajI ) 1. AcArya yativRSabha aura unakI kRtiyA~, 2. kucha AcAryoMke kAlakrama para vicAra 3. bhaTTAraka jJAnabhUSaNa nAmake do granthakAra 4. yazastilaka meM Agata kucha bhaugolika nAma - 98 - 1, 28 ( jai0 saM0 zo0 ) 5. 177 7, 224 8, 276 17 27 "

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5. vicAraNIya aitihAsika prasaMga 4, 151 ( jai0 saM0 zo0) 6. siddhasena gaNikI TIkA para tattvArthavAtikakA prabhAva 10, 338 7. AcArya somadeva aura unakA yuga 16, 177 , 8. syAdvAda mahAvidyAlaya vArANasIke akalaMka sarasvatI bhavanameM vartamAna kucha hastilikhita granthoMkI lekhaka prazastiyA~ 14, 118 , 9. bhagavAn pArzvanAthakI aitihAsikatA 12, 54 , 10. sva0 zrI nAthU rAma premIke chaha patra 11. karmapadya hindI granthoMkI prazastiyA~ 22, 46 , 12. 12-13 vIM sadIke kucha granthakAra 25, 8 13. dravyasaMgraha : usake kartA aura TIkAkAra 25, 8 14. paM0 AzAdharajIkA vaiduSya 21, 10 15. zrIpAlasata DhaDhDhAkRta paJcasaMgraha 16. anekAnta aura syAdvAda 38, 564 17. bhadrabAha zrutakevalo-vijaya rAjendra sUrismA0 2013 18. syAdvAda aura saptabhaMgI, premI abhi0 grantha, 1946 19. zrutajJAna aura usakA varNya viSaya, baraiyA abhi0 grantha, 1967 20. zabdanaya, varNI abhi0 grantha, 1476 21. siddhasenakA abhedavAda aura digambara paramparA, choTelAla smRtigrantha, 1967 22. jaina darzana, candAbAI abhi0 grantha, 1954 23. anekAntavAda, kAnajI abhi0 grantha, 1964 24. bhAratIya AcAra meM prAkRta vAGmayakA yogadAna 26, 2, 17-35 (jainasi0 bhAskara) 25. anekAnta aura syAdvAda 29 kiraNa 1,8-13 26. AcArya kundakunda kRta parikarma 23, 2, 15-22 27. eka sAmpradAyika citraNa 15, 1,6 28. jainadharma meM yoga 3, 2, 29. digambara na granthoM kI eka bRhat sUcI, 5, 4, 219 30. devakumArajI kI dAnazIlatA 18, 1,7 31. dharma zabdakI vyutpatti , svarUpa aura vyAkhyA 27, 1, 2, 1-77 32. naya vivaraNake sambandhameM 6, 2, 123 33. pANini, pataJjali aura pUjyapAda 6, 4, 216 34. bhaTTAkalaMkakA samaya 4, 3, 165 35. AcArya zAkaTAyanakA kAla-nirNaya jaina, saM0 2-9-43 36. saMyata zabda, jaina saMdeza, 21-1-40 / 37-40. jaina AmnAya 1, 2, 3, 4, jaina saMdeza 41. AcArya amRtacaMdra ke eka navIna granthakI upalabdhi : laghutatva sphoTa, jaina saMdeza, 1-7-76 -- 99 -

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paNDitajIkI kRtiyA~ (a) molika kRtiyA~ nAma pRSTha saMkhyA prakAzaka prakAzanavarSa 1. jainadharma 436 jainasaMgha, mathurA 1944 2. jaina nyAya 364 bhAratIya jJAnapITha 1968. 3. jaina sAhityake itihAsakI pUrvapIThikA / varNI granthamAlA vi0saM0 2489 4. jaina sAhityakA itihAsa-1 498 , 2502 5. jaina sAhityakA itihAsa-2 396 2502 6. namaskAra mahAmaMtra jainasaMgha bhagavAna RSabhadeva 2479 8. karaNAnuyoga pravezikA 9. caraNAnuyoga pravezikA 10. tattvArthasUtra hindI TIkA 256 bhAratavarSIya di0 jainasaMgha caurAsI. matharA prathama 2466 jainasaMgha 1952 11. dakSiNa bhAratameM jainadharma 12. pramANanaya nikSepa vIra sevA mandira TrasTa 13. bhagavAna mahAvIrakA acelaka dharma (ba) saMpAdita va anuvAdita kRtiyA~ 14. jayadhavalA khaNDa 1-13 (saMpAdana va sahasaMpAdana) jainasaMgha (1) 1974, (2) 1948, (3) 54, (4-5) 56, (6-7) 58, (8) 61, (9) 63, (10) 67, (11) 68, (12) 71, (13) 72 15. satprarUpaNA sUtra varNI granthamAlA 1971 16. nayacakra 276 bhAratIya jJAnapITha 17. sAgAradharmAmRta 18. anAgAradharmAmRta 734 1977 19, gommaTasAra jIvakAMDa 504 1978 20. gommaTasAra karmakANDa 21. upAsakAdhyayana 22. samaNasuttakA hindI gadyAnuvAda sarvasevAsaMgha 23. nyAyakumudacandrakI bhUmikA bhAratIya jJAnapITha 1938 24. svAmikArtikeyAnuprekSA 491 paramazrutaprabhAvakANDa agAsa 1960 25. bhagavatI ArAdhanA-1 jai0 saM0 saMrakSaka saMgha, zolApura 26. bhagavatI ArAdhanA-2 951 1978 27. kundakunda prAbhRta-saMgraha 228 28. bhagavAna mahAvIrakA jIvanacarita vIra sevA0 maM0 TrasTa 1975 29. kalyANamandira 224 zrI mAmacandra jaina TrasTI 1970 -100

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jainadharma : eka samIkSA DaoN0 vidyAdhara jauharapurakara, jabalapura prAcIna samayameM dharma aura darzanake vidvAn AcAryoMse apekSA kI jAtI thI ki ve svasamaya aura para samaya ( apane sampradAyake zAstra aura dUsare sampradAyoMke zAstroM ) ke jJAtA hoN| parantu dUsare sampradAyoMke granthoMkA adhyayana prAyaH khaNDana karaneka dRSTise hI kiyA jAtA thaa| usameM vastuniSTha dRSTi prAyaH nahIM hotI thI / unnIsavIM zatAbdomeM pAzcAtya vidvAnoMne bhAratIya sAhityakA jo adhyayana kiyA, usameM khaNDanakI daSTi prAyaH nahIM thI / ataH dharma aura darzanake adhyayanameM svastha niSpakSatAkA udaya haa| unakI preraNAse bhAratIya vidvAnoMmeM bhI eka dUsareke matoMko sahAnubhatise samajhanekI bhAvanA utpanna hii| phalasvarUpa aise granthoMkI AvazyakatA anubhava huI jinameM vibhinna paramparAoMke AdhArabhUta siddhAntoMkA paricaya sarala bhASAmeM prApta ho| jaina vidyAke kSetrameM jArja balarakA 'di sekTa Apha di jainAja', zrImatI sTIvensanakA 'di hArTa Apha jainijma', zrI pUraNacandra nAharakA 'di epI Tona Apha jainijma' aura jugamandaralAla jainIkA 'AuTa lAinsa Apha jainijma' nAmaka granthoMkA isa dRSTise ullekhanIya sthAna hai| ye saba aMgrejImeM the, ataH bahasaMkhyaka bhAratIya adhyetAoMke lie durgama the| sAtha hI isameM pahale tIna mukhyataH zvetAmbara sampradAyase prApta sAmagrI taka sImita the aura cauthA kevala darzana pakSako prastuta karatA thaa| ataH rASTrabhASAmeM jaina paramparAke vividha pakSoMko sarala rUpameM prastuta karanekI AvazyakatA banI rhii| zraddheya paM0 kailAzacandrajIkA 'jainadharma' isa AvazyakatAkI pUrtikA saphala prayAsa siddha haa| san 1948 meM isakA pahalA saMskaraNa sva0 sampUrNAnandajIke prAkkathanake sAtha prakAzita haA aura usakA abhUtapUrva svAgata huaa| ujjainake zrI lAlacandrajI seThIne aura phira uttara pradeza sarakArane use puraskRta kiyA / aneka mahAvidyAlayoM aura vizvavidyAlayoMke pAThyakramameM use sthAna milaa| do varSoM meM hI usakA dUsarA parivartita saMskaraNa prakAzita haA aura vaha bhI zIghra hI samApta honese pA~ca varSa bAda tIsarA saMzodhita saMskaraNa nikalA / samIkSakoMke sujhAvoMpara pUrA dhyAna dekara paNDitajIne pratyeka saMskaraNameM granthake svarUpako parizrama pUrvaka nikhArA / san 1963 meM zolApurakI jIvarAja jaina granthamAlAne zrI premacandra devacandra zAha dvArA kiyA gayA isakA marAThI anuvAda prakAzita kiyA tathA agale hI varSa isI granthamAlAmeM zrI aNNArAma mirjI dvArA kiyA gayA kannar3a anuvAda bhI prakAzita huaa| - isa granthameM lagabhaga cAra sau pRSThoMmeM jaina paramparAkA sarvAMgINa paricaya mila jAtA hai| pahale adhyAyameM jainadharmake pravartaka tIrthaMkaroMke paricayake sAtha bhAratake vibhinna pradezoMmeM jaina paramparAkI unnatikA saMkSipta, sAdhAra vivaraNa hai| dUsare adhyAyameM darzanake kSetrameM jainoMke viziSTa yogadAna-anekAntavAdake paricayake sAtha dravya, tattva, karma aura Izvara sambandhI vicAroMkA vivecana hai| tIsare adhyAyameM gRhasthoM aura muniyoMke AcaraNake niyamoMke vivecanake sAtha guNasthAnoMkI carcA hai / cauthe adhyAyameM digambara aura zvetAmbara-donoM sampradAyoMke sAhityakA saMkSipta vivaraNa dete hue paccIsa pramukha AcAryoMkA paricaya diyA gayA hai| pA~caveM adhyAyameM citrakalA, mUrtikalA aura sthApatyakalAke kSetra meM jainoMkI upalabdhiyoMkI carcA hai| chaThe adhyAyameM jainoMke vibhinna sampradAyoMkA paricaya hai / sAtaveM adhyAyameM pramukha jaina vIroMke paricayake bAda jaina parvo aura tIrthakSetroMkA vivaraNa hai tathA anya sampradAyoMmeM jainoMke viSayameM pracalita bhrAnta dhAraNAoMko dUra karanekA prayatna bhI kiyA hai| vibhinna prasiddha granthoMke kucha bhAvapUrNa subhASita vacanoMse isa adhyayana aura granthako samApta kiyA gayA hai| pratyeka adhyAyameM AdhArapabhUta prAkRta aura saMskRta uddharaNoMke atirikta -101 -

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pAzcAtya aura jainetara bhAratIya paNDitoMke abhimatoMke sandarbha bhI diye gaye haiM jinase vistRta adhyayanake icchuka lAbha uThA sakate haiM / prAcIna bhAratIya itihAsakI sAmagrI do zatAbdiyoMke vidvAnoMke parizramake bAda bhI aneka viSayoM meM paripUrNa nahIM ho pAyI hai / ataH aneka AcAryoM, granthoM aura kSetroMke sampradAya aura samayake viSaya meM parasparavirodhI vivaraNa vibhinna granthoM meM milate haiM / isalie sambhava hai ki isa granthake kucha vivaraNa bhI matabhedakA viSaya baneM / parantu isameM sandeha nahIM ki vidvAna lekhakane yathAsambhava niSpakSa rUpase saba upalabdha sAmagrIkA upayoga kiyA hai / nyAyakumudacandra aura jayadhavalA jaise kaThina granthoMke sampAdana meM aneka varSa vyatIta karane ke bAda bhI, paNDitajIne isa granthameM atyanta subodha bhASAkA prayoga kiyA hai, yaha bhI unakI vizeSa saphalatA hai / ve eka prathitayaza vaktA haiM, vaktRtvake Avazyaka guNoMmeM subodhatAkA sthAna pahalA hai / paNDitajIke isa granthako par3hate samaya aneka bAra acchA bhASaNa sunane jaisA AnandakA anubhava hotA hai / 'jainadharma' eka aisA grantha hai jo jaina aura jainetara--donoMke liye upayogI hai / vartamAna samayake jaina yuvaka jinheM prAcIna bhASAoMke adhyayanakA avasara nahIM milatA yA usameM ruci nahIM hotI, isake dvArA vizAla prAcIna sAhityake sArabhAgase paricita ho sakate haiM aura adhika adhyayanake liye prerita ho sakate haiM / jainetara vidvAna bhI isa grantha dvArA jaina paramparAke vividha aMgoMkA sAdhAra paricaya saMkSipta samayameM prApta kara sakate haiM / vibhinna sampradAyoMmeM saumanasya ke sAtha paraspara paricaya bar3hAnekI dizAmeM isa granthakI bar3I upayogitA hai / jaina sAhityakA itihAsa : eka samIkSA mahAmahopAdhyAya DaoN0 harIndrabhUSaNa, ujjaina jaina sAhitya ke itihAsake lekhanakI ora jaina vidyAke paNDitoMne utanA dhyAna nahIM diyA jitanA Avazyaka thA / yahI kAraNa hai ki bhAratIya sAhitya meM jaina sAhityakA atizaya mahattva hote hue bhI isake prati bhAratIya vidyA vidvAnoMkA jhukAva kama rahA hai / sabase pahale jarmana bhAratavid DaoN0 viSTaranitsane jarmana bhASAmeM bhAratIya bhASAkA itihAsa likhA jisake eka saMkSipta adhyAyameM jaina sAhityakA vivaraNa hai / isa granthakA aMgrejI tathA hindI bhASAoM meM anuvAda huA hai| zrI mohanacandra dalIcanda desAIne gujarAtI bhASAmeM 'jaina sAhitya no itihAsa' nAmaka grantha likhA jo jaina zvetAmbara kAnpharensa, bambaIse prakAzita hai / Ajakala kucha jaina sAhityake aura bhI itihAsa prakAzita hue haiM / kintu ina sabhI granthoMmeM zvetAmbara jaina sAhityako hI pradhAna rUpameM apanAyA gayA hai| abhI taka digambara jaina sAhityakA koI kramabaddha itihAsa nahIM thA / paM0 kailAzacandrajIne likhA hai, "digambara jaina samAjameM sarvaprathama isa viSayakI ora paM0 nAthUrAma premI tathA paM0 jugalakizorajI mukhtArakA dhyAna gayA / ina donoM AdaraNIya vyaktiyoMne apane puruSArtha aura lagana ke balapara aneka jainAcAryo aura jaina granthoMke itivRttoMko khojakara janatAke sAmane rkhaa| Aja ke jaina vidvAnoMmeMse yadi kinhIMko itihAsake prati abhiruci hai to, usakA zreya inhIM donoM vidvAnoMko hai / kamase kama merI abhiruci to inhIMke lekhoMse prabhAvita hokara isa viSayakI ora AkRSTa huI / "9 1. paM0 kailAzacandra zAstrI jaina sAhityakA itihAsa - pUrva pIThikA, lekhaka ke do zabda, pRSTha 15 / - 102 -

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hameM yaha sUcita karate hue prasannatA aura gauravakA anubhava hotA hai ki jainadharma aura darzanake prasiddha vidvAna paNDitapravara zrI kailAzacandra siddhAntazAstrIne di0 jaina sAhityakA itihAsa tIna bhAgoMmeM likhakara usa kamI ko bahuta kucha pUrA kiyaa| ye tIna bhAga haiM : (1) jaina sAhityakA itihAsa - pUrvapIThikA, (2) jaina sAhityakA itihAsa - prathama bhAga tathA (3) jaina sAhityakA itihAsa dvitIya bhAga / ye tInoM grantha zrI gaNezaprasAda varNo jaina granthamAlAse kramazaH 1963, 1975 tathA 1976 meM prakAzita hue haiM / jaina sAhityakA itihAsa pUrvapIThikA vivaraNa san 1954 meM jaina sAhitya ke itihAsako likhe jAnekI eka rUpa-rekhA sva0 paM0 mahendra kumArajI tathA paM0 phUlacandrajI zAstrIke sAtha paM0 kailAzacandrajI zAstrIne taiyAra kI thI jo pustikAke rUpameM prakAzita kara dI gayI thI / prastuta grantha usI rUparekhAke anusAra likhA gayA hai| isakA khojapUrNa prAkkathana bhAratIya vidyAoMke prasiddha vidvAna DaoN0 vAsudevazaraNa agravAlane likhA hai| isa granthameM jainadharmakI mUla sthApanAse lekara saMghabheda takake sudIrgha kAla takakA itihAsa likhA gayA hai / isameM zramaNa paramparAkA isa dezameM jisa prakAra vikAsa huA, usakA vivecana kiyA gayA hai / DaoN. agravAlane apane 'prAkkathana' meM jina mahattvapUrNa tathyoMkI ora saMketa kiyA hai, ve isa prakAra haiM : 1. jainadharmakI paramparA atyanta prAcIna hai / 2. bhAgavata meM isa bAta kA ullekha hai ki mahAyogI bharata, RSabhake zataputroMmeM jeSTha the aura unhIM ke nAmase yaha deza bhArata varSa kahalAyA / 3. jaina aura kucha jainetara vidvAna bhI sindhughATI sabhyatAkI puruSamUrtikI nagnatA aura kAyotsarga mudrA AdhArapara use aisI pratimA samajhate haiM jisakA sambandha kisI tIrthakarase rahA hai / 4. isa dezameM pravRtti aura nivRtti kI do paramparAyeM RSabhadevake samaya meM pracalita thIM / nivRtti paramparAko muni paramparA kahA jAtA thA / Rgveda ( 10-17) meM sAta vAtarazanA muniyoMkA varNana hai / vAtarazanAkA vahI artha hai jo digambarakA hai / 5. zramaNa paramparAke kAraNa brAhmaNa dharmameM vAnaprastha aura saMnyAsako prazraya milA / pUre granthako cAra khaNDoM meM vibhAjita kiyA gayA hai ( 1 ) jainadharmake itihAsakI khoja, (2) prAcIna sthitikA anveSaNa, (3) aitihAsika yugameM tathA ( 4 ) zrutAvatAra | 'jaina dharma ke itihAsakI khoja' nAmaka khaNDameM pAzcAtya vidvAnoMmeM jaina dharmake sambandhameM matabheda, yAkobI aura bUhalarakI khojeM tathA jaina dharmakI prAcInatApara prakAza DAlA gayA hai| pAzcAtya vidvAnoM meM kolabuka, sTIvensana aura thAmasakA vizvAsa thA ki buddha, jaina dharmake saMsthApakakA vidrohI ziSya thA / kintu usase bhinna mata eca0ena0 vilasana, bevara aura lArsanakA thA / unake matAnusAra jainadharma bauddha dharmakI eka prAcIna zAkhA thI / 'prAcIna sthitikA anveSaNa' nAmaka khaNDameM veda, AraNyaka upaniSad aura sindhughATI kI sabhyatAmeM zramaNa-saMskRti ke tattvoMkA anveSaNa kiyA gayA hai jinameM RgvedameM prApta paNi, vAtarazanA ( digambara ), ziznadeva, hiraNyagarbha ( jisakI tulanA RSabhadevase kI gayI hai ) AdikI samIkSA kI gayI hai / DaoN0 rAdhAkRSNanke anusAra vedoMmeM RSabhadeva Adi tIrthaMkaroMke nAma pAye jAte haiM / bhAgavata meM RSabhadevakA caritra varNita hai / isa khaNDa meM jaina purANoMmeM zrI kRSNa, bAisaveM tIrthaMkara neminAthakI aitihAsikatA, dravir3a sabhyatA aura jainadharma AdikA vistArake sAtha varNana hai / - 103 - .

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'aitihAsika yuga' nAmaka khaNDameM bhagavAn pArzva evaM mahAvIrake jIvanakA sampUrNa vivaraNa, bhadravAhu aura candragupta, arddhaphAlaka sampradAya, saMgha bhedake mUla kAraNa vastrapara vicAra, gozAlakakA jIvanavRtta AdikA savistAra varNana hai| 'zrutAvatAra' nAmaka khaNDameM, AgamasaMkalanA, jaina Agama aura digambara paramparA, bAraha aMga, dRSTivAda aMgakA lopa, dRSTivAdameM varNita viSaya, 363 mata, zvetAmbara paramparAmeM zruta bheda, ekAdaza aMgoMkA paricaya, pUrvose aMgoMkI utpatti, upAMga, chedasUtra, mUlasUtra tathA painnA AdikA varNana hai / isa prakAra jaina sAhityake itihAsako pUrva pIThikAmeM jaina sAhityakA nirmANa jisa pRSThabhUmipara huA hai, usakA citraNa karane ke liye janadharmake prAga itihAsako khojanekA prayatna kiyA gayA hai| jaina sAhityake itihAsakA citraNa to Ageke do bhAgoMmeM hai| jaina sAhityakA itihAsa-prathama bhAga isa granthameM digambara jaina Agama granthoMkA vistArake sAtha paricaya diyA gayA hai / yaha grantha do bhAgoMmeM vibhakta hai| prathama bhAgake cAra adhyAya haiM aura dvitIya bhAgako paMcama adhyAyake rUpameM nibaddha kiyA gayA hai| __prathama adhyAyake tIna paricchedameMse prathama paricchedameM 'kasAya pAhuDa', usake racayitA AcArya guNadhara, unake uttarAdhikArI AryamaMkSu aura nAgahastI, kasAyapAhuDakI gAthA saMkhyA, zailI, viSaya paricaya tathA karma siddhAntakA varNana hai| dvitIya paricchedameM chakkhaNDAgama (SaTkhaNDAgama ), usakA racanAkAla, racanAsthAna, racayitA AcArya puSpadanta aura bhUtabalI, granthakA nAma satakarma prAbhUta, tIrthaMkara mahAvIrakI vANIse isakA sambandha aura srotakA vivaraNa hai / isa granthameM nimna pA~ca khaNDoMkA viSaya paricaya diyA gayA hai : 1. jIvaTThANa, 2. khuddAbandha, 3. bandhasAmittavicaya, 4. vedanAkhaNDa tathA 5. vargaNAkhaNDa / tRtIya paricchedameM mahAbandha nAmaka chaThe khaNDakA vistArake sAtha paricaya diyA gayA hai| dvitIya adhyAyameM cUNi sAhityakA varNana hai| digambara paramparAmeM mUla siddhAnta granthoMke kucha hI samaya pazcAt cUNi sAhitya likhA gyaa| bIja padarUpa gAthA sUtroMpara ye cUrNisUtra, vRttikA kArya karate hue bhI anaMka nayaM tathyoMko sUtra rUpameM prastuta karate haiM / udAharaNArtha, 'kasAya pAhuDa', para AcArya yativRSabhane cUrNisUtra likhe haiN| isa adhyAyameM cUrNisUtroMkI racanA aura vyAkhyAna zailI, unakA aitihAsika mahattva, yativRSabhakI racanAyeM, cUrNisUtroMkI viSayavastu Adipara acchI taraha prakAza DAlA gayA hai| tRtIya adhyAyake do pariccheda haiN| prathama paricchedameM AcArya vIrasena dvArA racita chaha khaNDoMpara bahattara hajAra zloka pramANa saMskRtamizrita prAkRta bhASAmeM dhavalA nAmaka TIkAkA vistArake sAtha varNana hai / TIkAkA nAmakaraNa. mahattva, prAmANikatA, vyAkhyAna zailI, viSaya-paricaya, Acarya vIrasenakA paricaya, unakA samaya aura unakI racanAyeM AdikA isameM samahAra hai / dvitIya paricchedameM jayadhavalA nAmaka TIkAkA vivaraNa hai| yaha TIkA dhavalA TIkAke pazcAt mahattvapUrNa TIkA hai| yaha TIkA kasAyapAhur3a para likhI gaI hai aura isake TIkAkAra haiM AcArya vIrasena aura unake yogya ziSya AcArya jinasena / jayadhavalA TIkAko sATha hajAra zlokapramANa batalAyA gayA hai| use tIna skaMdhoMmeM vibhAjita kiyA gayA hai| pradeza vibhakti paryanta prathama skandha; saMkrama, udaya aura upayoga paryanta dvitIya skandha tathA zeSa bhAga tRtIya skandha / tatIya paricchedameM chakkhaMDAgamakI anya TIkAoMkA vivaraNa hai| vIrasena svAmIkI prasiddha dhavalA TIkAke atirikta chakkhaMDAgama para anya TIkA bhI likhI gii| kunda-kundane parikarma TIkA, zAmakuNDane -104

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paddhati TIkA, tu balUsAcAryane cUr3AmaNi TIkA, vappadevane vyAkhyAprajJapti aura suprasiddha tArkika samantabhadrane saMskRta TIkA likhI hai / caturtha adhyAya meM anya karma sAhityakA varNana / chakkhaMDAgama, kasAyapAhuDa Adi mUla Agama granthoMke atirikta karmaviSayaka anya prAcIna sAhitya bhI upalabdha hai / yaha sAhitya AgamAnusArI hai aura isakA racanAkAla vikramakI pA~cavIM zatAbdIse lekara navama zatAbdI takakA hai / isa adhyAya meM prAcIna karma sAhityakA itihAsa prastuta hai / yahA~para karma prakRti, bRhatkarmaprakRti, zataka cUrNi sittarI, karmastava, prAkRta paMcasaMgraha Adi granthoMkA vicAra kiyA gayA hai / isa grantha dvitIya bhAga rUpa paMcama adhyAyameM uttarakAlIna karmasAhityapara vicAra kiyA gayA hai jo isa prakAra hai : lakSmaNasuta DaDDhA kRta paMcasaMgraha, amitagatikRta saMskRtapaMcasaMgraha, vikramakI 11vIM zatAbdIke dakSiNake AcArya nemicandrakRta gommaTTasAra, ( do bhAga jIvakANDa tathA karmakANDa) tathA labdhisAra kSapaNA sAra, devasenakRta bhAvasaMgraha, govindAcArya racita karmastavavRtti jinavallabhagaNi racita SaDzIti, devendrasUri racita navIna karmagrantha (karma viSAka, karmastava, bandhasvAmitva, SaDazIti aura zataka), zrutamunikI racanAyeM bhAvatribhaMgI tathA AsravatribhaMgI, paMcasaMgrahakI prAkRta TIkA, siddhAntAsAra, sakala kIrtikA karmavipAka Adi / jaina sAhityakA itihAsa dvitIya bhAga isa granthameM bhUgola, khagola tathA dravyAnuyoga (adhyAtma aura tattvArtha) viSayaka sAhityakA itihAsa hai / ise pA~ca adhyAyoMmeM vibhakta kiyA gayA hai / prathama adhyAyameM bhUgola- khagola viSayaka sAhitya, dvitIya adhyAya meM dravyAnuyoga ( adhyAtma) viSayaka mUla sAhitya, tRtIya adhyAya meM adhyAtma viSayaka TIkA sAhitya, caturtha adhyAyameM tattvArtha viSayaka mUla sAhitya tathA paMcama adhyAyameM tattvArtha viSayaka TIkA sAhityakA vistAra ke sAtha varNana hai / bhUgola- khagola viSayaka sAhityameM tiloyapaNNatti, sUryaprajJapti, candraprajJapti, jyotiSkaraNDaka, bRhatkSetra samAsa, bRhatsaMgraNI, nemicandrakRta trilokasAra, mAdhavacandra traividyakRta trilokasAra TIkA, jambUdIpa paNa tti saMgraha, siMhasUriracita saMskRtalokavibhAga, tathA pravacanasArodvAra kA varNana hai / dravyAnuyoga (adhyAtma) viSayaka sAhitya meM AcArya kundakunda aura unakI racanAyeM - darzanaprAbhRta, cAritraprAbhRta, sUtraprAbhRta, bodhaprAbhRta, rayaNasAra, bAraha aNuvekkhA samayasAra, pravacanasAra, paJcAstikAya aura niyamasAra, pUjyapAda devanandi aura unakI racanAyeM - iSTopadeza aura samAdhitaMtra, jo indu yogondu aura unakI racanAyeM - paramAtmaprakAza tathA yogasArakA varNana hai / adhyAtmaviSayaka TIkA sAhityameM, TIkAkAra amRtacandrasUri aura unakI racanAe~ - puruSArtha siddhayupAya, tattvArthasAra, samayasAra - TIkA ( AtmakhyAti), pravacanasAra - TIkA ( tatvadIpikA tathA paJcAstikAya TIkA ( tatvapradIpikA - vRtti), padmanandikRta nizcayapaJcAzat, TIkAkAra jayasena aura kundukunduke samayasAra tathA paJcAstikAyapara racita unakI TIkAyeM, prabhAcandrakRta samayasAra TIkA, TIkAkAra padmaprabha maladhArideva aura kundakundake niyamasArapara unakI TIkA, AzAdharakI iSTopadeza TIkA, TIkAkAra brahmadeva aura unakI paramAtmaprakAza - TIkA tathA bRhaddavyasaMgraha TIkA evaM adhyAtmarasika upAdhyAya yazovijaya tathA unake adhyAtmasAra aura adhyAtmopaniSadkA varNana 9 ! tattvArthaviSayaka mUla sAhitya meM AcArya kundakundake paJcAstikAya, pravacanasAra tathA niyamasAra evaM AcArya gRddhapiccha aura unake tattvArthasUtrakA varNana hai / 14 105 -

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tattvArthaviSayaka TIkA sAhityameM AcArya pUjyapAda devanandi aura unakI racanAe~ - jainendra vyAkaraNa, sarvArthasiddhi, jainAbhiSeka, chandaH zAstra aura samAdhizataka, AcArya akalaMkadeva aura unakA tattvArthavArtika, AcArya siddhasenagaNi aura unakI tattvArthabhASyavRtti, muni nemicandra racita dravyasaMgraha, prabhAcandra kR tattvArthavRttiTippaNa, TIkAtraya ( pravacanasAra, paMcAstikAya tathA samayasAra para TIkAe~) aura dravyasaMgrahavRtti, AcArya narendrasena aura unakA siddhAntasAra-saMgraha, bRhatprabhAcandrakRta laghutattvArthasUtra, prabhAcandraracita arhatapravacana, mAghanandi yogIndra racita zAstrasArasamuccaya, brahmadevakRta dravyasaMgraha - TIkA, bhAskaranandi kRta tattvArthasUtravRtti, tattvArthasUtrakI do aprakAzita TokAyeM, tattvArthasUtrakI haribhadrIya TIkA tathA zrutasAgara sUri aura tattvArthasUtra para unakI zrutasAgarIvRttikA vivaraNa hai / isa prakAra tIna bhAgoMmeM nibaddha jaina sAhityake isa sampUrNa itihAsa meM jainadharmakI mUla sthApanAse lekara saMghabheda, jainAgama sAhitya -- kasAyapAhur3a, SaTkhaNDAgama, mahAbandha, cUrNiyA~, unakI dhavalA aura jayadhavalA tathA anya TIkAyeM, anya karmasAhitya, bhUgola, khaMgola, dravyAnuyoga, tatvArtha sAhitya aura unakI TIkAoM --praTIkAoM para vistArake sAtha vicAra kiyA gayA hai / isa mahattvapUrNa grantha meM abhI taka yatra-tatra bikhare hue sUtroMko jor3akara digambara jaina sAhityakA jo eka kramabaddha itihAsa lagabhaga 1600 pRSThoMmeM prastuta kiyA gayA hai, vaha itihAsa, sAhitya aura zodha sAhityasabhI dRSTiyoMse atyanta mahanIya hai / paNDitajIko bhASA atyanta sarala evaM zailI sIdhI viSayakA pratipAdana karanevAlI hai / jo bhI kathana isa granthameM nibaddha haiM, ve sabhI atyanta prAmANika rUpase prastuta kiye gae haiM / yatra-tatra samAna zvetAmbara sAhityakI bhI tulanA kI gaI hai / granthake antameM akArAdi kramase grantha evaM granthakartAoMkI sUcI bhI dI gaI hai / AdaraNIya kailAzacandra zAstrIne prathamavAra jo di0 jaina sAhityakA vyavasthita itihAsa prastuta kiyA hai, usake liye ve na kevala jaina sAhitya ke itihAsameM pratyuta bhAratIya sAhityake itihAsa meM sadaiva smaraNa kiye jAte raheMge / jaina nyAya : eka samIkSA anyAyI sAmAnyataH paNDita kailAzacandrajI zAstrIko dhArmika viSayoMkA vidvAn mAnA jAtA hai / unhoMne syAdvAda mahAvidyAlaya meM hamAre jaise logoMko dharma yA siddhAnta grantha hI par3hAye / isaliye unake dvArA racita jaina nyAya dekhakara prathama dRSTimeM Azcarya hI hotA hai / isa granthako par3hanese patA calatA hai ki ve vAstavameM nyAyatIrtha bhI haiM / dhArmika mAnyatAoMke lie Agama yA zraddhAkA hI mahattva hai / sambhavataH tarka aura buddhi isa kSetrameM utane upayogI pramANita nahIM hote / lekina AgamoMke siddhAntoMko bauddhika dharAtala para spaSTataH suvicarita karaneke lie uttara bhAga meM nyAyazAstrakA vikAsa kiyA gayA hai aura unapara paryApta UhApoha huA hai / yaha bauddhika UhApoha nizcita hI siddhAntoMkI tulanAmeM jaTila hotA hai aura sAmAnya janakI samajhameM kaThinAI se hI AtA hai / yahA~ dRzya jagatake mAdhyama se adRzya jagatakI dhAraNAyeM yA tattva siddha kiye jAte haiM / isa kSetrameM anumAna mukhya yogadAna karatA hai / yaha mAnavake antara aura bAhyake sUkSma nirIkSaNa aura parIkSaNakI pravRttikA dyotaka hotA hai / nirdoSa anumAnake lie yaha pravRtti atyanta sUkSma aura tIkSNa honI cAhiye / jaina nyAyake racayitAke nAte sarvaprathama hameM lekhakakI isa vRttikA 106

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paricaya to milatA hI hai| isa granthako par3hanese patA calatA hai ki lekhakane pUrvAcAryoM dvArA racita nyAya granthoMkA gambhIra Alor3ana kiyA hai aura use sahaja bodhagamya bhASAmeM viSayavAra prastuta kiyA hai| paM0 gopInAtha kavirAjake anusAra jaina nyAyake kucha mahatvapUrNa pakSako samajhane ke lie yaha dhyAnapUrvaka likhI gaI pustaka lekhakake tIkSNa adhyayana aura suspaSTa lekhanakI kalAkA phala hai| prastuta pustakake lie lekhakako 1921 meM preraNA milI thI aura tabase vicAroMko kAryarUpameM pariNata karane meM koI paccIsa varSa laga gaye nyAyake samAna asAmAnya viSayakI pustakakA prakAzana bhI eka samasyA mAnanI caahiye| yahI kAraNa hai ki use prakAzita hone ke bhI bIsa varSakA samaya laga gayA / prasannatA isa bAta kI hai ki ise bhAratIya jJAnapITha jaisI vizruta saMsthAne 1966 meM prakAzita kiyA jisase yaha adhikAdhika pAThakoMkI dRSTi aura parakhameM pahu~ca ske| isa pustakake pUrakake rUpameM dalasukha bhAI mAlavaNiyAkA Agama yugakA jainadarzana bhI isI varSa prakAzita huA jo pramANa vyavasthA yugakI pUrvavartI nyAyatantrakI mAnyatAoMko prastuta karatA hai / sAmAnyataH jainadarzana ke sambandha meM aneka grantha hindI aura aMgrejImeM likhe gaye haiM jinameM lokavyavasthA prameyanirUpaNa, karmasiddhAnta ke sAtha-sAtha pramANa - mImAMsA bhI dI gaI hai / lekina aise granthoMmeM pramANoMkA sAmAnya vivaraNa hI mila sakatA hai, pUrNa zAstrIya vivaraNa nahIM / yaha 50 - 194 pRSThoMkA sImita rahe haiN| phalata jana pramANa-mImAMsAke sambandhameM hindI meM eka viziSTa granthakI AvazyakatA rahI hai| prastuta granthane usa kamIko pUrA kiyA hai, yaha niHsandeha kahA jA sakatA hai| isakA 300 pRSThIya vivaraNa jaina pramANazAstra kI pRSTa AdhArazilAkA kAma karatA hai| viSaya-vivaraNa , granthake vivaraNako viSayavAra sAta adhyAyoM meM prastuta kiyA gayA hai| : 1. pRSThabhUmi 2 pramANa, 3. pramANa ke bheda 4 parokSa pramANa 5. zrutake do upayoga, 6 pramANakA phala aura 7. pramANAbhAsa / inameM prathama cAra adhyAya granthakA 85 pratizata kalevara banAte haiM / yahA~ granthake pramukha pA~ca adhyAyoMkI viSaya vastupara vicAra kiyA gayA hai| prathama adhyAyameM bhAratIya aura jaina nyAyakA aitihAsika vivaraNa dete hue isake prArambha va vikAsameM A0 kuMdakuMda, umAsvAti, svAmI saMgatabhadra, siddhasena divAkara, pAtrakesarI, bhaTTa akalaMka, vidyAnanda, mANikyanandi, prabhAcandra vAdideya, hemacandra aura yazovijaya sUri Adi pramukha AcAryaka yogadAnakA aneka uddharaNoM sahita nirUpaNa kiyA gayA hai| yadyapi unhoMne jaina darzanake samAna jaina nyAyake vikAsako cAra kAla koTiyoMmeM vargIkRta nahIM kiyA hai, phira bhI unake vivaraNa se ye kAla koTiyAM svataH spaSTa ho jAtI haiM / A0 samantabhadra, akalaMka aura vidyAnandake yogadAnako vizeSataH nirUpita karate hue pratyakSa parokSakI paribhASA, pramANa lakSaNa tathA pramANa phala AdikI carcA karate hue unake nyAya sAhityakA saMkSipta paricaya bhI diyA hai / isa adhyAya meM vibhinna darzanoMke mUla granthoM tathA sambandhita sAhitya ke 35 sandarbha diye gaye haiM / inake AdhArapara lekhakakI gahana adhyayanazIlatA adhyayanako saMkSipta va rocaka rUpameM prastuta karanekI kSamatA evaM tulanAtmaka adhyayanakI preraka pravRttikA sahaja hI bhAna ho jAtA hai| dvitIya adhyAyameM 72 sandarbhoM ke mAdhyama se pramANa aura prAmANyapara vicAra kiyA gayA hai| jaina dArzanikoM dvArA 4-12 vIM sadI taka dI gayI pramANakI vibhinna paribhASAoMkA vivecena karate hue 'strApUrvAvyavasAyAtmakaM jJAnaM pramANam' kI vizeSa carcA kI gayI hai| anadhigata aura apUrva padoMke sambandha meM vidyamAna matavAdoMkI zAstrIya vivecanA karate hue yaha batAyA gayA hai ki jahA~ digambara paramparAmeM dhArAvAhika jJAnakI pramANata ke viSayameM vivAda hai, vahIM zvetAmbara paramparA use pramANa hI mAnatI hai / - 107 -

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vaha grahItagrAhIke samAna agrahItagrAhIko bhI samAna rUpase pramANa mAnatI hai| hemacandra kI pramANa-mImAMsAkA vivaraNa isakA pramANa hai| niSkarSataH unhoMne batAyA ki 'svArthavyavasAyAtmakaM jJAnaM pramANam' kA mata donoM paramparAoMmeM svIkArya hai / saMddhAntika paribhASAkI samIkSAke uparAnta anya darzanoMmeM svIkRta pramANakI paribhASAkI bhI zAstrIya samIkSA kI gayI hai / indriyArtha-saMyoga svarUpa saMnnikarSako pramANa mAnanevAle naiyAyikoMke matakI samIkSAmeM sAdhakatamatvakI bAta kahakara use zAstrIya apramANatA dI gayI hai| hA~, sannikarSako jJAnotpattimeM sahakArI kAraNa avazya svIkRta kiyA gayA hai / saMnnikarSakI apramANikatAke viSayameM prabhAcandrake granthoMke tarkoko lekhakane vyavasthita kara rocaka banA diyA hai| isI sandarbha meM cakSukI aprApyakAritva sambandhI mAnyatAko zaMkA-samAdhAnake mAdhyamase nirdezita kiyA gayA hai| ina prakaraNoMko par3hakara bIsavIM sadIkA sAmAnya zikSita vyakti bhI padArthake darzana aura jJAnakI tatkAlIna prakriyAko bhalIbhAMti samajha sakatA hai| isI prakAra jJAnakI utpattimeM kArakasAkalya, indriyavRtti tathA jJAta vyApArako sAdhakatamatvatAkA prastuta adhyAyameM khaNDana kiyA gayA hai / ye saba sAdhaka hai, sAdhakatama nhiiN| isalie inako pramANakA mUla lakSaNa nahIM mAnA jA sktaa| ye jJAnakI pramANatAmeM dvitIyaka sAdhakake rUpa meM hI rahate hai| jJAnake pramANako mAnanevAle jainoMke lie jJAna zabdase samyaka jJAna hI abhISTa hotA hai, mithyAjJAna nahIM / mithyAjJAnoMmeM viparyayajJAnako lekara sAta prakArake khyAtivAda pracalita haiM jinake uttara meM jainoMne ise viparItArthakhyAtivAdake rUpameM mAnyatA dI hai| vibhinna khyAtivAdoMke khaNDana-maNDanako sAmAnya janako samajhAneke lie lekhakane zAstrIya mantavyoMko atyanta hI sarala bhASAmeM prastuta kara yaha pradarzita kiyA hai ki nyAyake samAna jaTila viSayako bhI sarala bhASAke mAdhyamase samajhA jA sakatA hai| jJAnake pramANa mAnanepara jJAnako abhilakSaNita karanA Avazyaka hai| pramANa honeke lie jJAnako sarvaprathama samyaga honA caahie| isake atirikta vaha nirAkAra hotA hai, bauddhoMke samAna arthAkAra nahIM / yaha pratiniyata sAmarthya ke kAraNa pratiniyata arthako jAnatA hai| isI prakAra jJAna svasaMvedI hotA hai, mIma.saka aura naiyAyikoMke anusAra parokSa yA jJAnAntaravedya nhiiN| yaha sAMkhyoMke samAna jar3a bhI nahIM hotA, cetana hotA hai / / jJAnameM prAmANyakI utpatti parataH hI hotI hai / svataH nahIM / jJAnake ina abhilakSaNoMse sambandhita tarkoko bhI sahaja bhASAmeM prastuta kiyA gayA hai / tRtIya adhyAyameM 75 sandarbhoke mAdhyamase pramANake bhedoM tathA sambandhita prakaraNoMke atirikta pratyakSa pramANakA zAstrIya vivaraNa diyA gayA hai| yadyapi sthAnAMga, anyogadvAra Adi granthoMmeM vyavasAya, hetu tathA pramANako paryAyavAcI mAnakara naiyAyikAdi sammata tIna yA cAra pramANoMkA ullekha milatA hai, phira bhI pA~ca jJAnoMko pramANa mAnanekI prakriyAkA prArambha umAsvAtike tattvArthasUtrase hI mAnanA caahie| pramANake bhedoMkI isa aitihAsikatAke pariprekSyameM lekhakake 'pramANakI carcA dArzanika yugakI dena hai', kathanameM kucha saMzodhana apekSita hai / yahI nahIM umAsvAtine apanI svataMtra buddhikA paricaya dete hue pUrvameM jaina granthoMke varNita laukika paramparAmeM paribhASita pramANoMkI Agamika paribhASA dI hai tathA pAMca jJAnoMko do pramANoMmeM samAhita kara mati zrutako parokSa nirUpita kiyaa| isase do pramukha samasyAe~ uThIM jinakA samAdhAna kucha aMzoMmeM siddhasenane aura pUrNa aMzoMmeM akalaMkadevane kiyaa| akalaMkane spaSTataH pratyakSako laukika aura pAramArthika bhedoMmeM vibhAjita kara bhAratIya nyAyakI pAribhASika zabdAvalImeM jahA~ ekarUpatA sthApita kI, vahIM smRti Adiko zabda-saMsargapUrvaka honepara parokSameM aura anyathA laukika anindriya pratyakSameM samAhita kiyA / zruta to parokSa hai hii| indriyajanya jJAnako unhoMne pratyakSameM hI samAhita kara diyaa| yaha paddhati hI uttaravartI jaina nyAyavidoMne - 108 -

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aparivartita rUpase apanAyI hai| isa prakAra jJAnako pramANa mAnakara jainoMne do pramANoMke antargata prAyaH una sabhI pramukha pramANoMko mAnyatA dI jo anya dArzanikoMne mAne haiN| isa prakAra jaina dArzanikoM dvArA sAta pratyakSa aura pA~ca parokSa kula bAraha pramANa mAne gaye haiN| yahI nahIM, jaina dArzanikoMne una darzanoMkI paryApta samIkSA kI hai jo isase kA pramANa mAnate haiN| sAtha hI aise matoMkI bhI parIkSA kI hai jo arthApatti, abhAva Adi atirikta pramANoMko mAnate haiN| isa parIkSA aura samIkSAkA lekhakane acchA vivaraNa prastuta kiyA hai| isa adhyAyameM prasaMgavaza anya prakaraNa bhI diye gae haiN| udAharaNArtha, indriya prakaraNameM naiyAyika sammata indriyoMkI nitAnta paudgalikatAkA khaNDana karate hue bhAvandriya rUpa yogyatApUrvaka zaktiko udbhAsana, sarvajJatAkI siddhi tathA IzvaravAdakA khaNDana inameM pramukha haiM / ina prakaraNoMkA vivecana mukhyataH nyAyakumudacandra, prameyakamalamArtaNDa tathA aSTasahasrIpara AdhArita hai| jJAnake pramANa mAnanepara jJAnotpattimeM kAraNabhUta indriya aura manake atirikta kucha loga padArtha aura prakAzako bhI isameM kAraNa mAnate haiN| lekina jaina use svIkAra nahIM karate / isameM sambandhita tarkavAdakA saMkSepaNa bhI yahA~ diyA gayA hai / pratyakSa pramANake vivaraNameM sAMvyavahArika pratyakSake antargata matijJAnake bhedoMmeM avagrahake viSayameM lekhakane digambara aura zvetAmbara mAnyatAoMkA saMkSepaNa aura vibheda pradarzita kiyA hai / isI prakAra unhoMne darzana aura avagrahase sambandhita akalaMka aura siddhasenakI mAnyatAoMkI bhI vivecanA kI hai| ye prakaraNa lekhakakI udAra aura tIkSNa dRSTike ghotaka haiM / aise sukSma vibhedoMkA jJAna gahana adhyetA hI kara sakatA hai| yahI nahIM, unhoMne bhAvI adhyetAoMke lie ina prakaraNoMko gambhIratAse adhyayana karanekA sujhAva bhI diyA hai kyoMki donoM mAnyatAoMkA antara sUkSma hai| parokSa pramANakI vizada vivecanA karane vAlA caturtha adhyAya jaina nyAyakA sabase bar3hA adhyAya hai jo granthakA lagabhaga eka tihAI bhAga hai| isake antargata parokSake pA~ca bhedoMkA sAMgopAMga zAstrIya vivecana kiyA gayA hai| bauddhoMke tarkokA khaNDana karate hue smRti aura pratyabhijJAnakI pramANatAkA poSaNa, naiyAyikoM evaM mIsAMsakoMke upamAnakA sAdRzya pratyabhijJAnameM antarbhAva, sAdhya-sAdhanake abhinAbhAva sambandharUpa vyApti jJAnAtmaka tarkazAstrako pramANatA tathA vyAptikI pratyakSagrAhayatA, paMcAvayavI anumAnakI pramANatA tathA hetu bhedaviSayaka saMkSipta vivecanake bAda do tihAI adhyAyameM Agama yA zrRta pramANase sambandhita vividha prakArake vivaraNoM evaM samasyAoMkA nirUpaNa hai| zrutameM zabdakI mukhyatA hai / para kucha loga zabdako pramANa nahIM mAnate, ise anumAnameM samAhita karate haiN| jainoMkA mata hai ki zabda aura anumAnameM viSayabheda, sAmagrIbheda, anvayavatirekAbhAva, vaktRicchA vAcyatAke kAraNa bheda spaSTa hai| bauddhoMke lie jainoMkA uttara hai ki zabda aura arthameM pratiniyata yogyatA sambandha hai / yaha cakSukI taraha arthamAtrako prakAzita karatA hai| yaha arthajJAnameM pratyakSAdikI taraha nimita hai, ataH pramANa hai| isI prakAra jaina mImAMsakoMkI taraha na to zabdArtha-sambandhako nitya mAnate haiM aura na bauddhoMkI taraha anyApohAtmaka mAnate haiN| isa viSayameM lekhakane zAstrIya tarka pratitarkoko atyanta dakSatAse upasthita kiyA hai / isI prakAra zabdakA viSaya sAmAnya hai yA vizeSa ? isa praznake uttarameM jaina ise sAmAnyamAtra na mAnakara sAmAnya-viziSTa vizeSa mAnate haiN| mImAMsaka zabdake artha pratipAdakatva guNakI vyAkhyAke liye aneka pramANoMse zabdakI nityatA nirUpita karate haiN| isake viparIta, jaina zabdame sAdRzyamUlaka pratyabhijJAnake abhAva tathA anya tarkose use anitya siddha karate haiN| zabdakI anityatAke AdhArapara jainoMne vedake apauruSeyavAdakA bhI khaNDana kiyA hai kyoMki -109

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laukika aura vaidika-donoM hI prakArake zabda svarUpa, saMketagrahaNakI dRSTise ekasamAna hI hote haiN| isI taraha sphoTavAda bhI vicArasaraNimeM ucita nahIM tthhrtaa| mImAMsaka aura vaiyAkaraNoMke matake viruddha, jainoMkI mAnyatA yaha rahI hai ki saMskRtake sAtha-sAtha prAkRta aura anya bhASAoMke zabda bhI vAcaka hote haiM, kyoMki ye sabhI zabda anAdikAlase prayoga. dharmasAdhanatva, viziSTa puruSa vAcakatva evaM viziSTArtha gamakatvake samAna rUpase zuddha haiN| inhIM zabdoMke AdhAra para zratajJAna hotA hai| jo mana aura zravaNendriyakA viSaya hai / isake do bheda haiM-akSarazrata aura anakSarazruta / inakI paribhASAoMke viSayameM pUjyapAda aura akalaMkake matoMkI samIkSAse lekhakane zruta jJAnoMko akSarAtmaka hI batAyA hai| isa viSayameM lekhakane vidyAnandake arthakI bhI carcA kI hai jinhoMne prArambhika matabheda pradarzita kara anta meM akalaMkakI mAnyatAko puSTa kiyA hai| zvetAmbara mAnyatA bhI zrutajJAnako zabdaja hI mAnA hai| vizeSAvazyakabhASyake prakaraNake vivaraNakI samIkSA meM lekhakane paropadeza yA grantharUpa zabdako zrutajJAna (dravyazruta) mAnate hue bhI ekendriyoMke bhAvazruta batalAyA hai jo Agamika mAnyatAkI vyAkhyA ke lie hai| donoM hI mAnyatAe~ isa viSayameM ekamata haiM ki zabdayojanA sahita jJAna zrutajJAna hI hotA hai lekina isameM matabheda hai ki zabdayojanA sahita jJAna hI zrutajJAna hai / lekhaka kA mata hai ki isa matabhedameM vizeSa tathya nahIM hai| kevala dRSTibhedakA hI antara hai| isa viSayameM zvetAmbara granthoMke Alor3anake anusAra akSara saMjJAkSara, vyaJjanAkSara (dravyazrata) aura labdhyakSara (bhAvazruta) ke bhedase tIna prakArake hote haiM lekina digambara paramparA labdhyakSarako anAkSarAtmaka mAnatI hai / zrutajJAnake bhedoMkI carcA karate hue lekhakane batAyA hai ki eka ora jahA~ zvetAmbara paramparAmeM zrutake caudaha bheda mAne gaye haiM, vahA~ digambara paramparAmeM kevala cAra bhedoM (akSara, anAkSara, aMgabAha kA hI ullekha hai, lekina anya bheda isa paramparAko mAnya ho sakate haiN| isa prakAra 86 sandarbhoke isa adhyAyameM lekhakane aneka jaTila viSayoMkA kevala vivaraNAtmaka adhyayana hI nahIM, apitu tulanAtmaka adhyayana bhI diyA hai / kaI sthAnoM para lekhakane apane svatantra cintanako bhI prakaTa kiyA hai / paMcama adhyAyameM zrutake do viziSTa prakArake upayogoMkA 49 sandarbhoke AdhAra para zAstrIya vivaraNa diyA gayA hai syAdvAda aura nayavAda / ye donoM paddhatiyA~ haiN| ina sandarbhomeM samantabhadra, akalaMka, vidyAnanda aura prabhAcandrake nyAya grantha pramukha haiM / ina granthoMkA samaya-parisara ho anekAnta sthApana yuga kahA jAtA hai| mAlavaNiyAjIne syAdvAdake mUla anekAntavAdake aneka rUpoMkI AgamakAlInatA pradarzita kI hai aura prastuta granthake lekhakane isake AgekA saMkSepaNa kiyA hai| ina donoM hI viSayoM para aneka lekhakoMne apane granthoMmeM vyAvahArika dRSTise prakAza DAlA hai para nyAyazAstrIya dRSTise inheM prakAzita karanekA zreya jaina nyAya ke hI lekhakako hai| tattvArthazlokavArtikake vivaraNase jJAta hotA hai ki saMzayake viSayabhata vastuke dharma sAta hI prakArake ho sakate haiN| yahI kAraNa hai ki syAdvAda saptabhaMga-maya hotA hai| akalaMkake anusAra anekadharmAtmaka vastukA bodha karAneke lie pravartamAna zabkI pravRtti do rUpase hotI hai : kramase yA yaugapadyase / yaugapadya kathana pramANa hotA hai aura kramika kathana naya kahA jAtA hai| ina donoM hI kathanabhedoMkI apanIapanI saptabhaMgI hotI hai| ina saptabhaMgoMmeM do sAmAnya padoMkA upayoga kiyA jA sakatA hai-syAt aura eva / isase kathanake do bheda ho jAte haiN| syAdasti jIvaH, syAdastyeva jIvaH / kucha AcAryokA kathana hai ki ina donoM kathanoMmeM vizeSa antara nahIM hai| lekina kucha AcArya 'syAdasti jIvaH' kI zailIko sakalAdezI syAdvAdI pramANa mAnate haiM aura 'syAdastyeva jIva:' kI zailIko evakAra honeke kAraNa naya mAnate haiN| -110 -

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naya vAkyameM evakAra anivArya hotA hai, pramANavAkyameM nhiiN| ina donoM hI zailiyoMko darzanake kSetrameM paryApta sthAna milA hai aura jainadarzanakI samanvaya dRSTi sAmane AI hai| ina mUlabhUta carcAoMke atirikta, syAdvAdake sAta bhaMgoM evaM nayake sAta bhedoMkA bhI saMkSepaNa isa adhyAyameM hai| isa vivaraNameM aneka sthAnoM para punarukti doSa AyA hai jo saralatAse dUra kiyA jA sakatA thaa| phira bhI, isa vivaraNase lekhakakI apAra saMkSepaNa zaktikA patA to calatA hI hai| upasaMhAra vidvAn lekhakane jaina nyAyake uparokta pramukha viSayoMkA vivaraNa vibhinna darzanoMke 67 mahattvapUrNa granthoM tathA 317 sandarbhoke AdhArapara diyA hai| lekhakake anusAra isa granthakA praNayana nyAyazAstrake granthoMkI jaTilatAse utpanna udAsInatAkI sthitiko dUra karaneke lie vidyArthiyoM tathA jJAnapremI jijJAsuoMke hitako lakSya meM rakhakara kiyA gayA hai| lekhakane yaha spaSTa batAyA hai ki isakA AdhAra zAstrIya grantha aura mAnyatAyeM haiN| ataH isa granthameM maulikatAkA vizeSa prazna hI nahIM utthtaa| hA~, lekhakane jaTila viSayoMko hindI bhASAmeM rocaka rUpase prastuta karane meM aura nyAyazAstrake prati ruci jagAnemeM avazya hI saphalatA prApta kI hai| yahI nahIM, granthake adhyayanase yaha bhI spaSTa hai ki nyAyazAstrakA adhyayana anya darzanoMke jJAnake vinA saMbhava nahIM hai, ataH adhyetAoMko vibhinna darzanoMkA adhyayana kara apanI bauddhika pratibhAkA vikAsa karanA caahiye| isase tulanAtmaka dRSTikI samIcInatAke liye Avazyaka tIkSNa evaM gahana adhyayanakI preraNA milatI hai / vastutaH gahana adhyayana hI hamAre vicAroMko paripakvatA evaM sarala abhivyaMjanIyatA pradAna karatA hai| lekhakakA yaha grantha isa tathyakA svataH pramANa hai| uparokta vivaraNake samaya vibhinna sthAnoMpara yaha bhI saMketa kiyA gayA hai ki lekhaka jaTila vicAroMko sarala bhASAmeM prastuta karane tathA unake saMkSepaNakI kalAmeM siddhahasta hai / yahI nahIM, aneka avasaroMpara usane apane svataMtra vicAra prastuta kiye haiN| ye unakI maulika cintanazIlatAke pratIka haiN| prastuta samIkSaka nyAyazAstrako bauddhika parIkSaNa, paddhatizAstra mAnatA hai| isa zAstrake vibhinna vivaraNoMke adhyayanase use pratIta huA hai ki AgamakAlase lekara aThArahavIM sadI taka vibhinna nyAyazAstriyoMne bhinna-bhinna viSayoMpara apane pUrvavartI vicArakoMke matoMkI samIkSA kI aura unameM AvazyakatAnusAra saMzodhana, parivardhana aura parivartana kiyA hai| unhoMne vicAra aura jJAnake pravAhako sadaiva pravahamAna rakhA hai / kyA bIsavIM sadIkA vidvadvarga aura prabuddhavarga bhI apane isa dAyitvako nibhA rahA hai ?

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paNDita kailAzacandrajIkA vaMzavRkSa kUr3emalajI bahAlasiMhajI musaddIlAlajI kailAzacandrajI supArzvakumAra 1 saMjayakumAra zikharacandrajI paNDitajIkA vidyAvRkSa guruvara gopAladAsajI baraiyA devakInandanajI siddhAntazAstrI kailAzacandrajI zAstrI DaoN0 jagadIzacandrajI jaina DaoN0 darabArIlAlajI koThiyA udayacandra jaina DaoN0 sudarzanalAla jaina - 112 -

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khaNDa 2:: Section 2 dharma aura darzana Religion & Philosophy

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karmazAstra : manovijJAnakI bhASAmeM yuvAcAryazrI mahAprajJa darzanake kSetrameM zAzvata aura azAzvata-donoM carcanIya rahe haiN| ina donoMke tIna rUpa upalabdha hote haiM-1. zAzvatavAda, 2. azAzvatavAda, 3. zAzvata-azAzvatavAda / jainadarzanane tIsarA vikalpa mAnya kiyaa| jagatmeM jisakA astitva hai, vaha kevala zAzvata nahIM hai, kevala azAzvata nahIM hai, zAzvata aura azAzvatadonoMkA sahaja samanvaya hai| tatvakI daSTise jo siddhAnta hai. usapara maiM kAla-sApekSa vimarza karanA karma bhAratIya darzanameM eka pratiSThita siddhAnta hai| usa para lagabhaga sabhI panarjanmavAdI darzanoMmeM vimarza prastuta kiyA hai| pUrI taTasthatAke sAtha kahA jA sakatA hai ki isa viSayakA sarvAdhika vikAsa jainadarzanameM huA hai| isa viSaya para vizAla sAhityakA nirmANa huA hai| viSaya bahata gaMbhIra aura gaNitakI jaTilatAse bahuta gumphita hai| sAmAnya vyakti usakI gaharAI taka pahu~cane meM kAphI kaThinAI anubhava karatA hai| kahA jAtA hai, AIsTInake sApekSavAdake siddhAntako samajhanevAle kucha birale hI vaijJAnika hai| yaha kahanA bhI satyakI sImAse pare nahIM hogA ki karmazAstrako samajhanevAle bhI samUce dArzanika jagata meM kucha virale hI loga haiN| karmazAstrameM zarIra-racanAse lekara AtmAke astitva taka, bandhanase lekara mukti taka sabhI viSayoM para gahana cintana aura darzana milatA hai| yadyapi karmazAstrake bar3e-bar3e grantha upalabdha hai, phira bhI hajAroM varSa purAnI pAribhASika zabdAvalIko samajhanA svayaM eka samasyA hai| aura jaba taka sUtrAtmaka paribhASAmeM guthe hue vizAla cintanako pakar3A nahIM jAtA, paribhASAse mukta kara vartamAnake cintanake sAtha par3hA nahIM jAtA aura vartamAnakI zabdAvalImeM prastuta nahIM kiyA jAtA, taba taka eka mahAn siddhAnta bhI arthazUnya jaisA ho jAtA hai| _ Ajake manovaijJAnika manakI hara samasyA para adhyayana aura vicAra kara rahe haiN| manovijJAnako par3hane para mujhe lagA ki jina samasyAoM para karmazAstriyoMne adhyayana aura vicAra kiyA thA, unhIM samasyAoM para manovaijJAnika adhyayana aura vicAra kara rahe haiN| yadi manovijJAnake sandarbha meM karmazAstrako paDhA jAe, to usakI aneka gutthiyA~ sulajha sakatI hai, aneka aspaSTatAeM spaSTa ho sakatI hai| karmazAstrake sandarbhameM yadi manovijJAnako par3hA jAe, to usakI apUrNatAko bhI samajhA jA sakatA hai aura aba taka anuttarita praznoMke uttara khoje jA sakate haiN| vaiyaktika bhinnatA hamAre jagata meM karor3oM-karor3a manuSya haiN| ve saba eka hI manuSya jAtise saMbaddha hai| unameM jAtigata ekatA hone para bhI vaiyaktika bhinnatA hotI hai| koI bhI manuSya zArIrika yA mAnasika dRSTise sarvathA kisI dUsare manuSya jaisA nahIM hotaa| kucha manuSya lambe hote haiM, kucha baune hote haiN| kucha manuSya gore hote hai, kucha kAle hote hai / kucha manuSya suDaula hote haiM, kucha bhaddI AkRtivAle hote haiN| kucha manuSyoMmeM bauddhika mandatA hotI hai, kuchameM viziSTa bauddhika kSamatA hotI hai| smRti aura adhigama kSamatA bhI sabameM samAna nahIM hotI / svabhAva bhI sabakA eka jaisA nahIM hotaa| kucha zAnta hote haiM, kucha bahuta krodhI hote haiN| kucha prasanna prakRtike hote haiM, kucha udAsa rahanevAle hote haiN| kucha niHsvArthavRtti ke loga hote haiM, kucha svArtha 15

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parAyaNa hote haiN| yaha saba vaiyaktika bhinnatA pratyakSa hai| isa viSayameM koI do mata nahIM ho sktaa| karmazAstrameM vaiyaktika bhinnatAkA citraNa milatA hI hai| manovijJAnane bhI isakA vizada rUpameM citraNa kiyA hai / usake anusAra vaiyaktika bhinnatAkA prazna mUla preraNAoMke sambandhameM uThatA hai / mUla preraNAe~ (prAimarI moTivsa) sabameM hotI haiM, kintu unakI yAtrA sabameM eka samAna nahIM hotii| kisImeM koI eka pradhAna hotI hai to kisImeM koI dUsarI pradhAna hotI hai| adhigama kSamatA bhI sabameM hotI hai, kisImeM adhika hotI hai aura kisImeM kama / vaiyaktika bhinnatAkA siddhAnta manovijJAnake pratyeka niyamake sAtha jur3A huA hai| manovijJAnameM vaiyaktika bhinnatAkA adhyayana AnuvaMzikatA (heriDiTI) aura pariveza (envAiranameMTa) ke AdhAra para kiyA jAtA hai| jIvanakA prArambha mAtAke Dimba aura pitAke zukrANuke saMyogase hotA hai| vyaktike AnuvaMzika guNoMkA nizcaya kromosomake dvArA hotA hai| komosoma aneka jInoM (jInsa) kA eka samuccaya hotA hai / eka kromojomameM lagabhaga hajAra jIna mAne jAte haiM / ye jIna hI mAtA-pitAke AnuvaMzika guNoMke vAhaka hote haiN| inhIM meM vyaktike zArIrika aura mAnasika vikAsakI kSamatAe~ (poTensieliTIja) nihIta hotI hai| vyaktimeM aisI koI vilakSaNatA pragaTa nahIM hotI, jisakI kSamatA unake jInameM nihIta na ho| manovijJAnane zArIrika aura mAnasika vilakSaNatAoMkI vyAkhyA AnuvaMzikatA aura parivezake AdhAra parakI hai, para isase vilakSaNatAke saMbaMdhoM uThanevAle prazna samAhita nahIM hote / zArIrika vilakSaNatA para AnuvaMzikatAkA prabhAva pratyakSa jJAta hotA hai| mAnasika vilakSaNatAoMke sambandhameM Aja bhI aneka prazna anuttarita haiM / kyA buddhi AnuvaMzika guNa hai athavA parivezakA pariNAma hai ? kyA bauddhika starako vikasita kiyA jA sakatA hai ? ina praznoMkA uttara prAyogikatAke AdhAra para nahIM kiyA jA sktaa| AnuvaMzikatA aura parivezase saMbaddha prayogAtmaka adhyayana kevala nimna koTike jIvoM para hI kiyA gayA hai yA saMbhava huA hai / bauddhika vilakSaNatAkA sambandha manuSyase hai| isa viSayameM manuSya abhI bhI pahelI banA huA hai / karmazAstrIya dRSTise jIvanakA prArambha mAtA-pitAke Dimba aura zukrANuke saMyogase hotA hai, kintu jIvakA prArambha unase nahIM hotaa| manovijJAnake kSetrameM jIvana aura jIvakA bheda abhI spaSTa nahIM hai| isalie sAre praznoMke uttara jIvanake sandarbhameM hI khoje jA sakate hai| karmazAstrIya adhyAyameM jIva aura jIvanakA bheda bahuta spaSTa hai, isalie mAnavIya vilakSaNatAke kucha praznoMkA uttara jIvanameM khojA jAtA hai aura kucha praznoMkA uttara jIvameM khojA jAtA hai| AnavaMzikatAkA sambandha jIvanase hai, vaise hI sambandha jIvase hai| usameM aneka janmoMke karma yA pratikriyAe~ saMcita hotI haiN| isalie vaiyaktika yogyatA yA vilakSaNatAkA AdhAra kevala jIvanake Adi-bindumeM hI nahIM khojA jAtA, usase pare bhI khojA jAtA hai, jIvanake sAtha pravahamAna karma-saMcaya ( karmazarIra ) meM bhI khojA jAtA hai| karmakA mUla mohanIya karma hai| mohake paramANu jIvameM mUrchA utpanna karate haiN| dRSTikoNa mUchita hotA hai aura caritra bhI mUchita ho jAtA hai| vyaktike dRSTikoNa, caritra aura vyavahArakI vyAkhyA isa mU kI taratamatAke AdhArapara hI kI jA sakatI hai| mekDUgalake anusAra vyaktimeM codaha mUla pravRttiyA~ aura utane hI mUla saMvega hote haiM / mUla pravRttiyA~ mUla saMvega 1. palAyana vRtti bhaya 2. saMgharSa vRtti krodha 3. jijJAsA vRtti kutUhala bhAva 4. AhArAnveSaNa vRtti bhUkha -114 -

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5. pitrIya vRtti vAtsalya, sukumAra bhAvanA 6. yUtha vRtti ekAkIpana tathA sAmUhikatAbhAva 7. vikarSaNa vRtti jugupsA bhAva, vikarSaNa bhAva 8. kAma vRtti kAmukatA 9. svAgraha vRtti svAgrahabhAva, utkarSa bhAvanA 10. AtmaladhutA vRtti hInatA bhAva 11. upArjana vRtti svAmitva bhAvanA, adhikAra bhAvanA 12. racanA vRtti sRjana bhAvanA 13. yAcanA vRtti duHkha bhAva 14. hAsya vRtti ullasita bhAva karmazAstrake anusAra mohanIya karmakI aThAisa prakRtiyA~ haiM aura usake aThAIsa hI vipAka haiM / mUla pravRttiyoM aura mUla saMvegoMke sAtha inakI tulanA kI jA sakatI hai / mohanIya karmake vipAka mUla saMvega 1. bhaya bhaya 2. krodha krodha 3. jagupsA jugupsA bhAva, vikarSaNa bhAva 4. strI veda 5. puruSa veda kAmukatA 6. napuMsaka veda ) 7. abhimAna svAgrahabhAva, utkarSa bhAvanA 8. lobha svAmitva bhAvanA, adhikAra bhAvanA 9. rati ullasita bhAva 10. arati duHkhabhAva ___ manovijJAnakA siddhAnta hai ki saMvegake uddIpanase vyaktike vyavahArameM parivartana A jAtA hai / karmazAstrake anusAra mohanIya karmake vipAkase vyaktikA caritra aura vyavahAra badalatA rahatA hai / prANI jagatakI vyAkhyA karanA sabase jaTila hai| avikasita prANiyoMkI vyAkhyA karane meM kucha saralatA ho sakatI hai| manuSyakI vyAkhyA sabase jaTila hai| vaha sabase vikasita prANI hai| usakA nAr3IsaMsthAna sabase adhika vikasita hai| usameM kSamatAoMke avataraNakI sabase adhika saMbhAvanAe~ haiN| isalie usakI vyAkhyA karanA sarvAdhika durUha kArya hai| karmazAstra, yogazAstra, mAnasazAstra (sAikolojI), zarIrazAstra (eneTomI) aura zarIrakriyA zAstra (phijiyolAjI) ke tulanAtmaka adhyayanase hI usako kucha sarala banAyA jA sakatA hai| mAnasika parivartana kevala uddIpana aura parivezake kAraNa hI nahIM hote| unameM nAr3I-saMsthAna, jaivika sidyut, jaivika rasAyana aura antaHsrAvI granthiyoMke srAvakA bhI yoga hotA hai| ye saba hamAre sthUla zarIrake avayava haiN| inake pIche sUkSma zarIra kriyAzIla hotA hai aura usameM niraMtara honevAle karmake spaMdana pariNamana yA parivartanakI prakriyAko cala rakhate haiM / parivartanakI isa prakriyAmeM karmake spaMdana, manakI caMcalatA, -115 -

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zarIrake saMsthAna-ye sabhI sahabhAgI hote haiN| isalie kisI eka zAstrake dvArA hama parivartanakI prakriyAkA sarvAMgINa adhyayana nahIM kara sakate / dhyAnakI prakriyA dvArA mAnasika parivartanoM para niyaMtraNa kiyA jA sakatA hai, isalie yogazAstrako bhI upekSita nahIM kiyA jA sktaa| apRthaktva anuyogakI zikSApraNAlImeM pratyeka viSaya para sabhI nayoMse adhyayana kiyA jAtA thA, isalie adhyetAko sarvAMgINa jJAna ho jAtA thaa| Aja kI pRthaktva anuyogakI zikSA praNAlI meM eka viSayake lie mukhyataH tad viSayaka zAstrakA hI adhyayana kiyA jAtA hai, isalie usa viSayako samajhanemeM bahuta kaThinAI hotI hai| udAharaNake lie, maiM karmazAstrIya adhyayanako prastuta karanA cAhatA huuN| eka karmazAstrI pA~ca paryAptike siddhAntako par3hatA hai aura vaha isakA hArda nahIM pakar3a pAtA / paryAptiyoMkI saMkhyA chaha hotI hai / bhASA paryApti aura manaHparyAptiko eka mAnanepara paryAptiyoMkI saMkhyA chaha hotI hai| bhASA paryApti aura manaHparyAptiko eka mAnanepara ve pA~ca hotI hai / prazna hai bhASA aura manakI paryAptiko eka kyoM mAnA jAe ? sthala daSTikoNase bhASA aura mana do pratIta hote haiM / bhASAke dvArA vicAra prakaTa kiye jAte haiM aura manake dvArA smRti, kalpanA aura cintana kiyA jAtA hai| sUkSmameM praveza karanepara vaha pratIti badala jAtI hai| bhASA aura manakI itanI nikaTatA sAmane AtI hai ki usameM bhedarekhA khIMcanA sahaja nahIM hotaa| gautama svAmIke eka praznake uttarameM bhagavAn mahAvIrane kahA-vacanaguptike dvArA manuSya nirvicAratAko upalabdha hotA hai| nirvicAra vyakti adhyAtmayogadhyAnase dhyAnako upalabdha ho jAtA hai| vicArakA sambandha jitanA manase hai, utanA hai| jalpa do prakArakA hotA hai-antarjalpa aura bahirjalpa / bahirjalpako hama bhASA kahate haiN| antarjalpa aura cintanameM dUrI nahIM hotii| cintana bhASAtmaka hI hotA hai| koI bhI cintana abhASAtmaka nahIM ho sktaa| smRti, kalpanA aura cintana-ye saba bhASAtmaka hote hai| vyavahAravAdake pravartaka vaoNTasanake anusAra cintana avyakta zAbdika vyavahAra hai| unake anusAra cintana-vyavahArako pratikriyAe~ vAk-aMgoMmeM hotI haiM / vyakti zabdoMko anukUlanase sIkhatA hai / dhIre-dhIre zAbdika AdateM pakko ho jAtI haiM aura ve zAbdika uddIpakoMse uddIpta hone lagatI hai| baccoMkI zAbdika pratikriyAe~ zravya hotI hai| dhIre-dhIre sAmAjika pariveSake prabhAvase AvAjako dabAkara zabdoMko kahanA sIkha jAtA hai| vyakta tathA avyakta zikSA-dIkSAke prabhAvase zAbdika pratikriyAe~ mauna ho jAtI haiN| vaoNTasanake cintanako avyakta athavA maunavANI kahA hai| satyameM koI dvaita nahIM hotaa| kisI bhI mAdhyamase satyakI khoja karanevAlA jaba gaharemeM utaratA hai aura satyakA sparza karatA hai, taba mAnyatAe~ pIche raha jAtI haiM aura satya ubharakara sAmane A jAtA hai / bahuta logoMkA eka svara hai ki vijJAnane dharmako hAni pahu~cAI hai, janatAko dharmase dUra kiyA hai / bahuta sAre dharma-guru bhI isI bhASAmeM bolate haiN| kintu yaha satya vAstavikatAse dUra pratIta hotA hai| merI nizcita dhAraNA hai ki vijJAnane dharmakI bahuta satyasparzI vyAkhyA kI hai aura vaha kara rahA hai| jo sUkSma rahasya dhArmika vyAkhyA granthoMmeM a-vyAkhyAta hai, jisakI vyAkhyAke srota Aja upalabdha nahIM haiM, unakI vyAkhyA vaijJAnika zodhoMke sandarbha meM bahuta prAmANikatAke sAtha kI jA sakatI hai| karmazAstrakI aneka gutthiyoMko manovaijJAnika adhyayanake sandarbhameM sulajhAyA jA sakatA hai| Aja kevala bhAratIya darzanoMke tulanAtmaka adhyayanakI pravRtti hI paryApta nahIM hai| darzana aura vijJAnakI sambandhita zAkhAoMkA tulanAtmaka adhyayana bahuta apekSita hai / aisA honepara darzanake aneka naye AyAma udaghATita ho sakate haiM / - 116 -

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samyagdarzana - jJAna - cAritrANi mokSamArgaH AcArya rAmUrti tripAThI, vikrama vizvavidyAlaya, ujjaina jaina cintAdhArAko vizeSatAe~ cArvAkako chor3akara hindU saMskRti meM aisI koI cintAdhArA nahIM hai jo janma-maraNakI zrRMkhalA na mAnatI ho / brAhmaNa, bauddha evaM jaina- tInoM ho dhArAyeM ise svIkAra karatI haiM / ina sabameM kevala mImAMsAdhArA hI aisI brAhmaNavargIya cintAdhArA hai jo zrRMkhalAkA samuccheda nahIM mAnatI / anyathA aura sabhI dhArAyeM janma-maraNakI zrRMkhalA bhI svIkAra karatI haiM aura usakA samuccheda bhI / yaha dUsarI bAta hai ki inameM se jahA~ hInayAnI bauddha dhArA anAtmavAdI hai, vahA~ zeSa AtmavAdI / jaina cintAdhArA na to cetanA aura padArtha ke vikalpa meM padArthavAdI hai aura na hI bauddhoMkI bhA~ti anAtmavAdI / niSkarSa yaha haiM ki vaha AtmavAda prati AsthAvAn hai aura janma-maraNakI zrRMkhalA svIkAra karatI huI usakA samuccheda bhI mAnatI hai / jaina cintAdhArA una logoMse sahamata nahIM hai jo carama puruSArthake rUpameM samuccheda yA AbhAvAtmaka sthitikI ghoSaNA karate haiM / ataH yaha na to isa prazna para ki jIvanakA carama lakSya mokSa kyA aura kaisA hai, anAtmavAdI hInayAnI bauddhoMse sahamata hai aura na hI AtmavAdI nyAya tathA vaizeSikase / kyoMki jahA~ eka ora anAtmavAdI hInayAnI samucchedake anantara zUnya hI zUnyakI ghoSaNA karatA hai, vahA~ AtmavAdI nyAya-vaizeSika samucchedake bAda bhI AtmAkI sthiti mAnatA huA use prastaravat jJAnazUnya svIkAra karatA hai / sAMkhya pAtaJjalakI bhA~ti AtmavAdI hotA huA bhI samucchedake anantara nirAnanda svarUpAvasthiti mAtra bhI use carama puruSArtha ke rUpameM iSTa nahIM hai / vaha vedAntiyoM aura AgamikoMkI bhA~ti caramasthitiko svarUpAvasthAna to mAnatA hai, cidAnandamaya svabhAvameM pratiSThita to svIkAra karatA hai parantu dvaitavAdiyoMkI bhA~ti kisI atirikta paramezvarako nahIM mAnatA / antataH advaitavAdiyoMkI bhA~ti cidAnandamaya svarUpAvasthAnako hI puruSakA carama puruSArtha mokSa svIkAra karatA huA bhI apaneko isa artha meM viziSTa kara letA hai ki vaha AtmAko madhyama parimANa svIkAra karatA hai, na aNu parimANa, na hI mahat parimANa / vaha mAnatA hai ki AtmA anAdi paramparAyAta Avaraka karmamalase Acchanna rahakara janma-maraNake duHsaha cakrameM kaSTa bhogatA rahatA hai / isI cakrase mukta honeke lie jaina tIrthaMkaroMne mokSamArgakA vicAra karate hue jo kucha kahA hai, prastuta sUtra usIkA nidarzaka hai / muktikA artha 'svabhAva' prApti duHkhase mukti sabhI cAhate haiM para yaha mukti kSaNika bhI ho sakatI hai aura Atyantika bhI / Atyantika mukti isa cintAdhArAke anusAra tabhI sambhava hai jaba sAdhaka svabhAvameM sthita ho jaay| isa dhArAke anusAra 'sva' bhAvameM pratiSThita hone meM bAdhaka hai AvaraNa karma / yadi inakA kSaya ho jAya, to AtmA svarUpameM sthita ho jAya, sva bhAvameM A jAya / usakA sva bhAva saccidAnandayatA hI hai / yahI Atyantika sukha hai kyoMki isake bAda karmoMkI upAdhi laganevAlI nahIM hai / karmoMkA Atyantika abhAva hI to mokSa hai / duHkhakA anubhava inhIM karmoMke kAraNa to hotA hai / jahA~ karmoMkA kSaya ho gayA, vahA~ duHkha - 117 -

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kahA~ ? itanA hI nahIM, vahA~ svabhAvakA sukha, pratibandhakake nirAkRta honese, vyakta ho jAtA hai| ataH vastutaH mokSa abhAvAtmaka nahoM, sva-bhAvAtmaka hai| isIlie yaha svAbhAvika hai, ajita nhiiN| eka bAta aura samajhanI caahiye| yaha mokSa yA svabhAva sukha nayA paidA nahIM hotA jisase usameM nAza sambhAvita ho| sUrya para bAdala A jAya to andhakAra aura haTa jAya, to prakAza para bAdala haTanekA artha yaha nahIM ki usa sUryameM nayA prakAza utpanna ho gayA hai jo pahale avidyamAna thA / bAdalakI bhA~ti eka bAra yadi karmA gayA, to yaha vAdalopama karmAvaraNa phira AnevAlA nahIM hai| sAtha hI, svabhAvakA sahaja sukha vyakta ho gayA, to vaha phira jAnevAlA nahIM hai| sAtha hI, tatvataH vaha kahIM aura se nayA AyA haA bhI nahIM hai, sva-bhAva sukha hai| sukhAtmA svabhAvakA unmeSa hai| yahI mokSa hai| isake astitvameM tarkase anubhava adhika pramANa hai| mokSamArga pratipAdaka sUtrakI vyAkhyA : kevala jJAnamArgase mukti nahIM ___ isI mokSakA mArga hai-samyakdarzana, samyakjJAna tathA samyakcaritra / pUrva pUrvase uttarottarakA unmeSa sambhava hai / para uttarottarase pUrva pUrvakA astitva nizcaya hai| sUtrakArane ina tInoMko sammilita rUpameM mokSamArga kahA hai| sUtrameM do pada haiM-samyagdarzanajJAnacAritrANi tathA mokSamArga, donoM hI sAmAsika pada haiM / darzanajJAnacAritrANi dvandva samAsa hai, ataH samAsaghaTaka pratyeka pada pradhAna hai| phalataH dvandake AdimeM vidyamAna samyaka zabdase sabhIkA svatantra sambandha hai| isa prakAra sUtrake eka aMzakA artha hai-sa samyakajJAna tathA samyakacAritra / mokSamArgakA artha spaTa hai---mokSakA mArga / abhiprAya yaha ki ye tInoM sammilita rUpameM mokSa mArga hai| isa dRSTise tInoM eka hai| isIlie sUtrameM vizeSaNakA bahuvacanAnta honA aura vizeSyakA eka vacanAnta honA 'vedAH pramANam'kI bhA~ti sAbhiprAya aura sArthaka hai| niSkarSa yaha hai ki mokSamArgake prati tInoMkI sammilita kAraNatA hai / kucha logoMkI dhAraNA hai ki anubhava aura zAstrIya pramANa yaha batAte haiM ki baMdha mAtra ajJAnase hotA hai aura mokSa mAtra jJAnase, ataH tInoMkI sammilita kAraNatA avicArita-ramaNIya hai, vicArita sustha nahIM / niHsandeha jJAnase ajJAna nivRta hotA hai aura ajJAnanivRtti se bandha dUra hotA hai / sAMkhyadarzana prakRti aura puruSa viSayaka viparyaya jJAnase bandha tathA anyathAkhyAtise mokSa mAnatA hI hai| nyAya darzana bhI tattvajJAnase mithyA jJAnakI nivRtti honepara mokSa kahatA hai| miSthyAjJAnase doSa, doSase pravRtti, pravRttise janma aura janmase dukhakI santati pravahamAna hotI hai| isI sarvamUla mithyAjJAnakI nivRtti jJAnase hotI hai| vaiziSaka bhI mAnate haiM ki icchA aura dveSase dharmAdharma aura unase sukhadukhAtmaka saMsAra hotA hai / yahA~ chahoM padArthoMkA tattvajJAna hote hI mithyAjJAna nivRtta hotA hai| bauddhoMkA dvAdazAMga pratItya samutpAdavAda prasiddha hai hI aura isakA mUla avidyA hai, anyathA jJAna / tatvajJAnase isakI nivRtti honepara samasta dukhacakra samApta ho jAtA hai / isI prakAra jaina siddhAnta bhI hai| yahA~ mithyAdarzana, avirati Adi bandha hetu haiM / isa prakAra jaba sarvatra jJAnamAtrako hI mokSakA vyaMjaka mAnA gayA hai, taba yahA~ bhI kevalajJAnako hetu mAnanA cAhie / jJAnake sAtha darzana aura caritrako nhiiN| yaha kahanA ki samakAlotpAdake kAraNa darzana, jJAna aura caritra bhinna haiM hI nahIM, amAnya hai / anubhava tathA pramANa aura pariNAma bhedase siddhabhedakA nirAkaraNa samakAlotpAda mAtra hetuse saMbhava nahIM hai / samakAlotpAdakatA to do sIgoMmeM bhI hai, kyA isIlie ve eka ho jaayeNge| abhiprAya yaha hai ki darzana, jJAna tathA caritra tIna haiM, eka nhiiN| ataH ukta rItise ina tInoMkI sammilita mokSamArgatA mAnanekI jagaha kevalajJAnako hI mokSa mArga mAnanA cAhie / vedAnta bhI kahatA hai 'Rte jJAnAnna maktiH' / -118

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jaina cintaka isakA uttara dete hue yaha kahate haiM ki yaha ThIka hai ki jJAnase ajJAnakI nivRtti hotI hai parantu jisa prakAra sAyanakA zraddhApUrvaka jJAnakara upayoga yA sevana kiyA jAya, tabhI ArogyarUpa pUrAphala milatA hai, usI prakAra zraddhA aura jJAna pUrvaka, niSThAke sAtha kiyA gayA AcaraNa hI abhISTa phala paidA karatA hai| jisa prakAra ajJAniyoMkI kriyA vyartha hai, usI prakAra kriyAhInakA jJAna vyartha hai aura usake lie donoM hI vyartha hai, jisameM niSThA yA zraddhA nahIM hai| isa prakAra abhISTa phalakI prApti ke nimitta zraddhA jJAna tathA caritra - tInoM sammilita kAraNatA hai / tInoMkI sammilita kAraNatAkA nizcaya ho jAneke bAda eka-eka paTakake svarUpapara vicAra aba prasaMga prApta hai / samyakdarzana samyak eka nipAta zabda hai jisakA artha hotA hai prshNsaa| kabhI-kabhI mithyA yA asamyakke virodhameM bhI isakA prayoga hotA hai| isa prakAra samyak vizeSaNa vizeSyoM meM sambhAvita mithyAtvakI nivRtti phalataH unakI prazastatA athavA abhyarhatAkA bhI yotaka hai| samyagiSTArthatasyayoH' ke anusAra sampaka zabdakA artha, iSTArtha athavA tattva bhI hotA hai / para nipAta zabda anekArthaka hote haiM / ataH prasaMgAnusAra prazasta artha bhI liyA jA sakatA hai / yoM tattva artha bhI liyA jA sakatA hai jisakA abhiprAya tattva darzana bhI kiyA jA sakatA hai / 'darzana' zabda darzana bhAva yA kriyAparaka to haiM hI, darzana sAdhana-paraka tathA darzanakartA-paraka bhI hai| arthAt darzana kriyA to darzana hai hI, vaha Atmazakti bhI darzana hai jisa rUpameM AtmA pariNata hokara darzanakA kAraNa banAtI hai| svayaM darzana AtmasvabhAva hai, ataH vaha karttA AtmAse bhI abhinna hai| abhiprAya yaha hai ki tattvataH darzana AtmAse bhinna nahIM hai| tathApi, svabhAvakI upalabdhike nimitta jaba AtmA aura darzanameM thor3A bheda mAnakara calanA par3atA hai taba use bhAva aura kAraNarUpa bhI mAnA jAtA hai / 'darzana' zabda dRzi dhAtuse banA hai / ataH yadyapi ise bhAva paraka mAnanepara 'dekhanA' ke hI arthameM mAnanA ucita pratIta hotA hai, tathApi cU~ki dhAtuyeM anekArthaka hotI haiM, ataH yahA~ usakA artha zraddhAna hI liyA gayA hai / isIlie samyak darzanako spaSTa karate hue zrI umAsvAtine usakA artha tatvArtha zraddhAna hI kiyA hai| yoM darzanakA artha zraddhAna hI hai, para kahIM koI atatvArthakA bhI zraddhAnakA viSaya na banA le, isIlie tavArthakA spaSTa prayoga kiyA gayA hai| tattvArthameM bhI do Tukar3e haiM, tattva tathA artha tatvakA artha hai-- tatkA dharma / bhAva mAtra jisa dharma yA rUpake kAraNa hai, vahI rUpa hai tattva prakAra tatvArthakA artha hai- jo padArtha jisa rUpameM hai, usakA usI rUpase grahaNa karaNa vyutpattika hai / niSkarSa yaha hai ki tattva rUpase prasiddha arthokA zraddhAna hI tattva zraddhAna hai / / arthakA artha hai jJeya / isa zraddhAna bhI bhAva karma tathA yaha samyaka darzana sarAga bhI hotA hai aura vItarAga bhI / pahalA sAdhana hI hai aura dUsarA sAdhya bhI hai prathama, savega, anukampA aura Astikyase jisakA svarUpa abhivyakta hotA hai, vaha sarAga darzana hai| tathA mohanIyakI sAta karma prakRtiyoMkA atyanta nivAsa honepara AtmavizudvirUpa vItarAga samyakagdarzana hotA hai / ubhayavidha samyak darzana svabhAvataH bhI saMbhava hai aura paropadeza vaza bhii| nisargaja samyak darzanake lie antaraMgakAraNa hai, darzana mohakA upazama, kSaya yA kSayopazama / yadi sAdhakameM darzana mohakA kSayApazama ho, to binA upadeza hI tattvArtha meM zraddhA ho jAtI hai / jIva, ajIva, Asrava, bandha, saMvara, nirjara, evaM mokSa sAta tatva haiM / adhigamaja samyaka darzanake nimita do haiM, pramANa tathA naya / abhiprAya yaha hai ki tattvArtha - 119 -

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viSayaka zraddhA naisargika bhI hai aura naimittika bhii| eka anya dRSTise samyaka darzanake tIna bheda bhI haiN| 1. kSAyika 2. aupazAmika 3. kSAyopazAmika / samyajJAna jJAna pA~ca prakArake hai, mati, zruta, avadhi, manaHparyaya tathA kevala / matyAvaraNa karmake kSayopazama honepara indriya aura manakI sahAyatAse arthoMkA manana mati hai| zrutAvaraNa karmake kSayopazama honepara jo sunA jAya, vaha zrata hai| ye donoM hI jJAna parokSa mAne jAte haiN| parokSa isaliye ki ina jJAnoMmeM jJAnasvabhAva AtmAko svetara indriya tathA manakI apekSA hotI hai| ataH ye donoM parAdhIna honese parokSa haiN| avadhi, manaHparyaya tathA kevala-ye tInoM pratyakSa haiN| pratyakSake bhI do bheda hai-deza pratyakSa tathA sarva pratyakSa / deza pratyakSake bhI do bheda hai-avadhi aura manaHparyaya / sarvapratyakSa eka hI hai-kevala jJAna / vyavahitakA pratyakSa avadhi jJAna, dUsaroMke manogatakA jJAna manaHparyaya tathA sarvAvaraNakSaya honepara kevala jJAna hotA hai| ananta dharmAtmaka vastukA pUrNa svarUpa pramANase arthAt samyaka jJAnase AtA hai aura usake eka-eka dharmakA jJAna karAne vAle jJAnAMzako naya kahate haiN| vaha naya dravyAthika aura paryAyAthikake bhedase do aura phira aneka prakArakA hai| vastutaH pratyeka vastumeM ananta dharma hote haiN| una saba dharmoMse saMyukta akhaNDa vastuko grahaNa karanevAle jJAnako pramANa kahate haiM aura usake eka dharmako jAnane vAle jJAnako naya kahate haiN| isI jJAnakI prApti karaneke liye yogI jana tapa karate haiN| jJAnapUrvaka AcaraNa karanevAleko kisI bhI kAlameM karmabandha nahIM hotaa| niSkarSa yaha hai ki pramANa tathA nayoM dvArA jIvAditattvoMkA saMzaya, viparyaya tathA anadhyavasAya rahita yathArthabodha samyakajJAna kahalAtA hai| samyakcAritra darzana tathA jJAnakI bhA~ti cAritra bhI bhAva, karaNa tathA karma vyutpattika zabda hai| sAmAnyataH ise karmavyutpattika samajhA jAtA hai caryata iti cAritram / jo caryamANa ho, vahI caritra hai| AcaraNa hI caritra hai| saMsmaraNakA mUlakAraNa hai rAga-dveSa / isakI nivRtti ke liye kRtasaMkalpa vivekI puruSakA zArIrika aura vAcika vAhya kriyAyoMse aura abhyantara mAnasa kriyAse virakta hokara svarUpa sthiti prApta / samyakcAritra hai| siddhAvasthA taka pahu~caneke lie sAdhakako apanI naitika unnati ke anusAra kramazaH Age bar3hanA par3atA hai / mokSa mArgake ina sopAnoMko guNasthAna kahate haiN| kisI na kisI rUpameM ina sthAnoM yA sopAnoMkA ullekha sabhI sAdhana dhArAoMmeM hai| ina caudaha guNasthAna yA sopAnoMmeM mithyAtvase siddhi takakA mArga hai| ye caudaha sopAna haiM-mithyAtva- granthibheda-mizra-avirata-samyakdRSTi (saMzayanAza honepara samyak zradvAkA udaya) -dezavirati, pramatta - apramatta - apUrvakaraNa - anivRttikaraNa - sUkSmasAmparAya - upazAntamoha- kSINamoha (mokSAvaraNakarmoke nAzase utpanna dazAyeM)-saMproga kevala (isa sopAnameM sAdhaka anantajJAna tathA ananta sukhase dedIpyamAna ho uThatA hai)-ayoga kevala (antimdshaa)| yahA~ anantajJAna, anantavIrya, anantazradvA tathA anantazAnti upalabdha hotI hai| tatvataH cAritra AtmAkA svarUpa hI hai, ataH usakI abhivyakti darzana aura jJAna gata samyakvatvase hI hotI hai| isa caritra svabhAvakI abhivyaktike lie aNavrata tathA mahAvrata vihita hai-ahiMsA, satya, asteya, brahmacarya tathA aparigraha / rAga-dveSake kAraNa pA~ca mahApApa hote haiM-hiMsA, asatya, caurya, kuzIla tathA parigraha / inase virati sAdhya hai| isI viratise honevAlA mAdhyasthabhAva hI samyakacaritra hai| yaha do -120 -

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prakArakA hai-sarvadezavirati tathA ekadezavirati / pA~coM pApoMkA yAvajjIvana sarvathA tyAga sakala caritra hai aura eka dezatyAga dezacaritra hai| sarvadezaviratima yati yA sAdha nirata hotA hai aura ekadezaviratimeM zrAvaka yA gRhastha / zrAvakoMke bAraha vrata hai-pA~ca aNuvrata, tIna guNavrata tathA cAra zikSAvrata / ekadezaviratise sarvadezaviratikI ora bar3hA jAtA hai, mAdhyasthabhAvakI ora uThA jAtA hai, usakI abhivyakti ho jAtI hai| isa sthitimeM pA~camahAvrata hone lagate hai, karane nahIM par3ate / pA~camahAvrata pA~ca mahApApoMkA nirodha hai aura vastutaH dekhA jAya to ye pA~ca mahApApa hiMsA hI haiM / ataH ahiMsA hI mahAvratoMmeM pramukha hai| jainadharmakA hRdaya yahI ahiMsA hai / ahiMsA kI nahIM jAtI, hiMsA nahIM kI jAtI hai / ahiMsA phalita hotI hai| hiMsA nivRtta ho jAya to jo zeSa raha jAyagA, vahI ahiMsA hogii| ataH ahiMsA niSedhAtmaka hai, yaha samajhanA aikAntika satya nahIM hai / hiMsAkA niSedha AcArameM hI nahIM honA cAhiye, vicArameM bhI honA caahiye| vicAragata hiMsA hI ekAnta darzana hai aura ahiMsA anekAnta darzana / isa prakAra samUcA jainadharma apane AcAra aura vicArameM ahiMsA hI hai| hiMsAkI vivRtti rAga-dveSakI nivRtti hai| ataH rAgadveSameM rahakara ahiMsA karanI ahiMsAmeM hI hiMsA karanI hai| rAgadveSa hInakI hiMsA bhI ahiMsA hai| ataH sarvAvaraNamUla hiMsA hI hai| rAgadvaSa hI hai| isa para vijaya prApta karane vAlA jina hai / hiMsAke viSayameM ThIka hI kahA hai : AtmapariNAmahiMsanahetu tvAtsarvahiMsatat / antavacanAdi kevalamudAhRtaM ziSyabodhAya // AtmAke kuddhopayoga rUpa pariNAmoMke ghAta karaneke kAraNa asatyavacanAdi sabhI pApa hiMsAtmaka hI haiM / asatyAdi bhedoMkA pAparUpameM kathana mahaja mandubuddhivAloM ke liye hai| hiMsAko aura spaSTa karate huye kahA gayA hai : yatkhalu kasAyayogAt prANAnAM dravyabhAvarUpANAm / vyaparopaNasyakaraNaM sunizcitA bhavati sA hiMsA / / aprAdurbhAvaH khalu rAgAdInAM bhavatyahiMseti / teSAmevotpatti hasetijinAgamasya saMkSepaH / / jainAgamakA saMkSepa aura sAra yahI hai ki rAgAdi bhAvoMkA prakaTa honA hI hiMsA hai aura unakA aprakaTa, zAnta yA ucchinna ho jAnA hI ahiMsA hai / kaSAya (rAgAdi) vaza apane aura parake bhAvaprANa tathA dravyaprANakA ghAta karanA hiMsA hai| isa hiMsAke cAra rUpa haiM-svabhAvahiMsA, parabhAvahiMsA, svadravyahiMsA, paradravyahisA / abhiprAya yaha hai ki mUla hiMsA rAgadveSa hI hai| isakA prakAza vAhya hiMsA hai| sAdhakako donoM para hI bala denA hai| bhItara anAsakti ho, to bAharI parigraha avazya aparigraha hai| para aparipakva kaSAyavAleko vAhya parigraha prabhAvita karatA hai| ataH bhItara aura vAhya-donoMse sAdhanA karanI cAhiye, AcaraNa karanA caahiye| ataH sAdhakako cAhiye ki pahale vaha asamyaka daSTi bane / dezacaritra dhAraNa karane para vaha paMcama it ho jAtA hai| jaba sakalacaritra dhAraNa karane laga jAtA hai, taba vaha chaThe guNasthAna para pahu~ca jAtA hai| ina tInoM prathama, 'paJcama, SaSTha guNasthAnavAle jIva pariNAmoMkI vizuddhise cyuta honepara dUsare tIsare guNasthAnako prApta hote haiM aura pariNAmoMkI vizuddhi tathA cAritrakI vRddhi hone para sAtaveMse lekara Uparake guNasthAnoMkI ora bar3hate haiN| pahale, cauthe, pA~caveM aura terahaveM guNasthAnakA kAla adhika hai, zeSakA -121 - .

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kama / isa sArI sAdhanAko ahiMsAkI sAdhanA kaha sakate haiN| AcArameM ahiMsAke do rUpa haiM-saMyama aura tapa / saMyamase karma pudaguloMkA saMvaraNa tathA tapase saMcitakA kSaya hotA hai| isa prakAra AtmAke sAre AvaraNa naSTa ho jAte haiN| nirAkRta AtmasvarUpa pratiSThita ho jAtA hai / upasaMhAra niSkarSa yaha hai ki sabase pahale samyakadarzana arthAt jIvAjIvAdi sAta tattvoMmeM zraddhA rakhe / yaha zraddhA naisargika bhI ho sakatI hai aura ajita bhii| jaise bhI ho, zraddhAvAn hokara sAtoM tattvoMkA samyakjJAna prApta kreN| arthAta pahale zraddhAvAn honA phira zraddhAgocara tattvoMkA jJAna karanA aura tadanantara yathAzakti zrAvaka vrata yA munivrata dhAraNa karanA cAhiye / jo vyakti paristhitiyoMse vivaza hai, vaha virakti yA anAsaktikI dRr3hatA ke liye vicAra hI karatA rhe| vicAra karate-karate cAritra dhAraNa karanekI kSamatA utpanna ho jAtI hai| binA pUrNa caritrake dhyAna yA samAdhikI siddhi sambhava nahIM hai| utpAdita aura balAnIta anAsakti ko svabhAvagata karaneke lie nirantara vicAra karate rahanA hI eka sAdhana hai / manana yA samyakjJAna hI mArga hai| isa prakAra sAdhaka jitanA hI viSayakI orase vimukha hogA, AtmAkI ora utanA hI unmukha hogaa| jyoM-jyoM Atmacintana karatA hai, tyoM-tyoM AtmAnubhUti hone lagatI hai, tyoM-tyoM saMsAra use nIrasa lagane lagatA hai / isa taraha Atmika zAntikI vRddhi aura tejakI samRddhi Ane lagatI hai| isa dhyAna yA samAdhimeM jo sukha milatA hai, vaha anirvacanIya hai| AnandAvasthAmeM pratiSThita yogI koTi-koTi bhava saJcita karmoko kSaNamAtrameM bhasma kara detA hai| AtmAse paramAtmA bana jAtA hai| ___isa prakAra Alocya sUtrokta ratnatraya asiddha dazAmeM mArga hai, sAdhana hai, AtmAkI hI pariNati rUpa hai| yahI vedAntiyoMke zravaNa, manana, nididhyAsana hai| gItAmeM ise praNipAta, pariprazna tathA sevAke rUpameM kahA gayA hai| bhAvanA, viveka tathA tanmUlaka AcArake sammilita prayAsase hI vyaktimeM nihita paramAtmAvadhika sambhAvanAoMkA vikAsa hotA hai, AtmA paramAtmA bana jAtA hai / vastutaH ye darzana, jJAna caritra AtmasvabhAva hI haiM jo AtmAkI hI pariNata zaktiyA~ haiM, inhoMse svabhAva khulatA hai| ThIka hI haisvabhAvase hI svabhAva pAyA jAtA hai, tabhI to vaha svayaM prakAza hai| svabhAva na kahIM jAtA hai aura na kahIMse AtA hai, svabhAvake hI rUpAntarita sAdhanAtmaka rUpase svabhAvakA hI sahaja rUpa upalabdha ho jAtA hai| - 122 -

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jaina-paramparAmeM santa aura unakI sAdhanA-paddhati DaoN. devendrakumAra zAstrI, nImaca jaina santa : lakSaNa tathA svarUpa sAmAnyataH bhAratIya santa sAdhu, muni, tapasvI yA yatike nAmase abhihita kie jAte haiN| samayako gatizIla dhArAmeM sAdha-santoMke itane nAma pracalita rahe haiM ki una sabako ginAnA isa choTese nibandhameM sambhava nahIM hai| kintu yaha nizcita rUpase kahA jA sakatA hai ki jaina-paramparAmeM sAdhu, muni tathA zramaNa zabda vizeSa rUpase pracalita rahe haiM / sAdhu cAritravAle santoMke nAma haiM-zramaNa, saMyata, RSi, muni, sAdhu, vItarAga, anagAra, bhadanta, danta yA yati / bauddha paramparAke zramaNa, kSapaNaka tathA bhikSu zabdoMkA prayoga bhI jainavAGmayameM jaina sAdhuoMke lie dRSTigata hotA hai| hamArI dhAraNA yaha hai ki sAdhu tathA zramaNa zabda atyanta prAcIna haiN| zaurasenI Agama granthoMmeM tathA namaskAra-mantra meM 'sAhU' zabdakA hI prayoga milatA hai| paravartI kAlameM jaina Agama granthoMmeM tathA AcArya kundakunda AdikI racanAoMmeM sAha tathA samaNa donoM zabdoMke prayoga bhalI-bhA~ti lakSita hote haiM / sAdhukA artha hai-ananta jJAnAdi svarUpa zuddhAtmAkI sAdhanA karanevAlA / jo anantajJAna, anantadarzana, anantavIrya, anantasukha aura kSAyika samyavatvAdi guNoMkA sAdhaka hai, vaha sAdhu kahA jAtA hai| 'santa' zabdase bhI yahI bhAva dhvanita hotA hai kyoMki sata, cit aura Anandako upalabdha honevAlA santa kahalAtA hai| isI prakAra jise zatru aura bandhu varga, sukha-duHkha, prazaMsA-nindA, miTTIke Dhele, svarNa aura jIvana-maraNake prati sadA samatAkA bhAva banA rahatA hai, vaha zramaNa hai / dUsare zabdoMmeM jisake rAga-dveSakA dvaita prakaTa nahIM hotA, jo satata vizuddhadRSTijJapti-svabhAva zuddhAtma-tattvakA anubhava karatA hai, vahI saccA sAdhu kiMvA santa hai| isa prakAra dharmapariNata svarUpavAlA AtmA zuddhopayogameM lIna hone ke kAraNa saccA sukha athavA mokSasukha prApta karatA hai / sAdhu-santoMkI sAdhanAkA yahI ekamAtra lakSya hotA hai| jo zuddhopayogI zramaNa hote hai, ve rAga-dveSAdise rahita dharma-pariNati svarUpa zaddha sAdhyako upalabdha karanevAle hote haiM, unheM hI uttama muni kahate haiN| kintu prArambhika bhUmikAmeM unake nikaTavartI zubhopayogI sAdhu bhI gauNa rUpase zramaNa kahe jAte haiM / vAstavameM parama jinako ArAdhanA karanemeM sabhI jaina santa-sAdhu sva-zuddhAtmAke hI ArAdhaka hote haiM kyoMki nijAtmAkI ArAdhanA karake hI ve karma-zatruoMkA vinAza karate haiM / sAdhuke aneka guNa kahe gae haiN| kintu unameM mUla guNoMkA honA atyanta anivArya hai| mUlaguNake binA koI jaina sAdhu nahIM ho sktaa| mUlaguNa hI ve bAharI lakSaNa haiM jinake AdhArapara jaina santakI 1. samaNotti saMjadotti ya risimuNisAdhutti vIdarAgotti / NAmANi sUvihidANaM aNagAra bhadaMta daMtotti / / malAcAra, gA0 886 "anantajJAnAdizuddhAtmasvarUpaM sAdhayantIti sAdhavaH |"-dhvlaa TIkA, 1, 1, 1 3. samasattubandhuvaggo samasuhadukkho pasaMsaNi dasamo / samaloTThakaMcaNo puNa jIvidamaraNe samo samaNo / pravacanasAra, gA0 241 -123

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parIkSAkI jAtI hai| yathArthameM nirvikalpatAmeM sthita rahane vAle sAmya dazAko prApta sAdhu hI uttama kahe jAte haiN| parantu adhika samaya taka koI bhI zramaNa-santa nirvikalpa dazAmeM sthita nahIM raha sktaa| ataeva samyak rUpase vyavahAra cAritrakA pAlana karate hue avicchinna rUpase sAmAyikameM ArUr3ha hote haiM / cAritrakA uddezya mUlameM samatAbhAvakI upAsanA hai| kyA digambara aura kyA zvetAmbara-donoM paramparAoMmeM muniyoMke cAritrako mahattva diyA gayA hai / cAritra do prakArakA kahA gayA hai-samyaktvAcaraNa cAritra aura saMyamAcaraNa cAritra / prathama sarvajJa dvArA upadiSTa jinAgamameM pratipAdita tattvArthake svarUpako yathArtha jAnakara zraddhAna karanA tathA zaMkAdi aticAra mala-doSa rahita nirmalatA sahita niHzaMkita Adi aSTAMga guNoMkA prakaTa honA samyaktvAcaraNa cAritra hai| dvitIya mahAvratAdise yukta aTThAIsa mUlaguNoMkA saMyamAcaraNa hai / paramArthameM to zramaNake nirvikalpa sAmAyika saMyama rUpa eka hI prakArakA abheda cAritra hotA hai| kintu usameM vikalpa yA bhedarUpa honese zramaNoMke mUlaguNa kahe jAte haiN| digambara paramparAke anusAra sabhI kAlake tIrthakaroMke zAsanameM sAmAyika saMyamakA hI upadeza diyA jAtA rahatA hai / kintu antima tIrthaMkara mahAvIra tathA Adi tIrthakara RSabhadevane chedopasthApanAkA upadeza diyA thaa| isakA kAraNa mukhya rUpase ghora mithyAtvI jIvoMkA honA kahA jAtA hai| Adi tIrtha meM loga sarala the aura antimameM kuTila buddhi vaale| aThAIsa mUlaguNa isa prakAra kahe gae hai : pA~ca mahAvrata, pA~ca samiti, pA~ca indriyoMkA nirodha, chaha Avazyaka, kezaloMca, nagnatva, asnAna, bhUmizayana, dantadhAvana-varjana, khar3e hokara bhojana aura eka bAra AhAra / zvetAmbara paramparAmeM bhI pA~ca mahAvratoMko anivArya rUpase mAnA gayA hai| pA~ca mahAvratoM aura pA~ca samitiyoMke binA koi jaina muni nahIM ho sakatA / 'sthAnAMgasUtra meM daza prakArakI samAdhiyoMmeM pA~ca mahAvrata tathA pA~ca samitikA ullekha kiyA gayA hai| pA~ca mahAvratoMmeM saba prakArake parigrahakA tyAga ho jAtA hai| jahA~ sampUrNa parigrahakA tyAga hai, vahA~ sabhI vastroMkA bhI tyAga hai| kahA bhI hai--sampUrNa vastroMkA tyAga, acelakatA yA nagnatA, kezaloMca karanA, zarIrAdise mamatva chor3anA yA kAyotsarga karanA aura mayUrapicchikA dhAraNa karanA-yaha cAra prakArakA autsagika liMga hai| zvetAmbaroMke mAnya Agama granthameM bhI sAdhuke aThAIsa mUlaguNoMmeMse kaI bAteM samAna milatI haiN| "sthAnAMgasUtra meM ullekha hai-'Aryo |'..."maine pA~ca mahAvratAtmaka, sapratikramaNa aura aceladharmakA nirUpaNa kiyA hai| aaryo| "maiMne nagnabhAvatva, muNDabhAva, asnAna, dantaprakSAlana-varjana, chatra-varjana, pAdukA-varjana, bhUmi-zayyA, kezaloca AdikA nirUpaNa kiyA hai / zvetAmbara-paramparAmeM sAdhuke mUlaguNoMkI 1. jipaNANadiThisuddhaM paDhama sammattacaraNacArittaM / vidiyaM saMjamacaraNaM jiNaNAsadesiyaM taM pi / cArittapAiDa, gA0 5 2. bAvIsaM titthayarA sAmAiyasaMjamaM uvadisaMti / / cheduvaTThAvaNiyaM puNa bhayavaM usaho ya vIro ya / / mUlAcAra, gA0533 vadasamididiyarodho locAvassayamacelamaNhANaM / khidisayaNamadaMtadhAvaNaM ThidibhoyaNamegabhattaM ca / / ede khalu mUlaguNA samaNANaM jiNavarehiM paNNattA // pravacanasAra, gA0 208-209 4. ThANAMgasutta, sthA0 10, sUtra 8 5. accalakka loco vosadasarIradA ya paDilihaNaM / esoha liMgakappo caduviho hodi ussagge // bhagavatI ArAdhanA, gA0 82 6. mani nathamala : uttarAdhyayana-eka samIkSAtmaka adhyayana, kalakattA, 1968, 10 128 -124 -

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saMkhyA sAmAnyataH chaha mAnI gaI hai| jinabhadragaNi kSamAzramaNane mUlaguNoMkI saMkhyA pA~ca aura chaha donoMkA ullekha kiyA hai samyaktvase sahita pA~ca mahAvratoMko unhoMne pA~ca mUlaguNa kahA hai| ina pA~ca mahAvatoMke sAtha rAtribhojana-viramaNa milAkara mUlagaNoMkI saMkhyA chaha kahI jAtI hai| ___ vAstavameM jaina sAdhu-santoMkA saccA svarUpa digambara mudrAmeM virAjita vItarAgatAmeM hI lakSita hotA hai / ataeva sabhI bhAratIya sampradAyoMmeM samAnAntara rUpase digambaratvakA mahattva kisI-na-kisI rUpa meM svIkAra kiyA gayA hai| yogiyoMmeM paramahaMsa sAdhuoMkA sthAna sarvazreSTha samajhA jAtA hai / AjIvaka zramaNa nagna rUpameM hI vihAra karate the| isI prakAra hinduoMke kApAlika sAdhu nAgA hI hote haiM jo Aja bhI vidyamAna haiM / yaha paramparA atyanta prAcIna mAnI jAtI hai / bhAratIya santoMkI paramparA vaidika aura zramaNa-ina do rUpoMmeM atyanta prAcIna kAlase pravAhita rahI hai| ise hI hama dUsare zabdoMmeM RSi-paramparA tathA muni-paramparA kaha sakate haiM / muni-paramparA AdhyAtmika rahI hai jisakA sabhI prakArase Arhata saMskRtise sambandha rahA hai| RSi-paramparA vedoMko pramANa mAnanevAlI pUrNataH bArhata rahI hai| zramaNa muni vastu-svarUpake vijJAnI tathA Atma-dharmake upadeSTA rahe haiN| Atma-dharmakI sAdhanAke binA koI saccA zramaNa nahIM ho sktaa| zramaNaparamparAke kAraNa brAhmaNa dharmameM vAnaprastha aura saMnyAsako prazraya milA / jainadharmameM prArambhase hI vAnaprasthake rUpameM ailaka, kSullaka (laMgoTI dhAraNa karane vAle) sAdhakoMkA varga digambara-paramparAmeM pracalita rahA hai| saMnyAsIke rUpameM pUrNa nagna sAdhu hI mAnya rahe haiM / kevala jaina sAhityameM hI nahIM, veda, upaniSad, purANAdi sAhityameM bhI zramaNa-saMskRtike puraskartA 'zramaNa'kA ullekha tapasvIke rUpameM parilakSita hotA hai| ina ullekhoMke AdhArapara jainadharma ke matakI prAcInatAkA nizcita hotA hai| itanA hI nahIM, isa kAla-cakrakI dhArAmeM abhimata prathama tIrthakara RSabhadevakA bhI sAdara ullekha vaidika vAGmaya tathA hindU purANoMmeM milatA hai / ataeva inakI prAmANikatAmeM koI sandeha nahIM hai| purANa-sAhityake adhyayanase yaha bhI spaSTa ho jAtA hai ki bhikSuoMke pA~ca mahAvrata yA yama sarvamAnya the| 'jAbAlopaniSad'kA yaha varNana bhI dhyAna dene yogya hai ki nirgrantha, niSparigrahI, nagnadigambara sAdhu brahma mArgameM saMlagna hai| upaniSad-sAhityameM 'turIyAtIta' arthAt sarvatyAgI saMnyAsiyoMkA 1. vizeSAvazyaka bhASya, gA0 1829 2. sammatta sameyAI mahavvayANuvvayAI mUlaguNA / vahI, gA. 1244 3. DA0 vAsudevazaraNa agravAla : jaina sAhityakA itihAsa, pUrva pIThikAse uddhRta, pR0 13 4. "tRdilA atRdilAso adrayo zramaNA azRthitA amRtyavaH |'-Rgved, 10, 94, 11 "zramaNo zramaNastApato tApaso...." bRhadAraNyaka, 4, 3, 22 / "vAtarazanA ha vA RSayaH zramaNA Urdhvamanthino babhUva"-taittirIya AraNyaka, 2 prapAThaka, 7 anuvAka, 1-2tathA-taittarIyopaniSada 2, 7 "vAtarazanA ya RSayaH zramaNA urdhvmnthinH|"-shriimdbhaagvt 11, 6, 47 "yatra lokA na lokAH....zramaNo na shrmnnstaapso|"-brhmopnissd "AtmArAmAH samadRzaH prAyazaH zramaNAH janAH |"--shriimdbhaagvt 12, 3, 18 5. asteyaM brahmacaryaJca alobhastyAga eva ca / vratAni paMca bhikSaNAmahiMsA paramAtviha / / liMgaparANa. 89. 24 6. "yathAjAtarUpadharo nirgrantho niSparigrahastattad brahmamArge...."-jAbAlopaniSad, pR0 260 - 125 -

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jo varNana kiyA gayA hai, unameM paramahaMsa sAdhakI bhA~ti apanI uttama caryA lie hae Atma-jJAna-dhyAnameM lIna digambara jaina sAdhu kahe jAte hai / saMnyAsIko bhI apane zuddharUpameM digambara batAyA gayA hai / TIkAkAroMne 'avadhUta' kA artha digambara kiyA hai| bhartRharine digambara mudrAkA mahattva batAte hue yaha kAmanAkI thI ki maiM isa avasthAko kaba prApta hoU~gA? kyoMki digambarattvake binA karma-jaMjAlase mukti prApta karanA sambhava nahIM hai| sAdhanA-paddhati yathArthameM svabhAvakI ArAdhanAko sAdhanA kahate haiN| svabhAvakI ArAdhanAke samaya samasta laukika karma tathA vyAvahArika pravRtti gauNa ho jAtI hai, kyoMki usameM rAga-dveSakI pravRtti hotI hai| vAstavameM pravRttikA / mUla rAga kahA gayA hai / ataH rAga-dveSake tyAgakA nAma nivRtti hai| rAga-dveSakA sambandha bAharI para-padArthoMse honeke kAraNa unakA bhI tyAga kiyA jAtA hai, kintu tyAgakA mUla rAga-dveSa-mohakA abhAva hai| jaise-jaise yaha jIva Atma-svabhAvameM lIna hotA jAtA hai, vaise-vaise dhArmika kriyA pravRtti rUpa vrata-niyamAdi sahaja hI chUTate jAte haiM / sAdhaka dazAmeM sAdhu jina mUla guNoM tathA uttara guNoMko sAdhyake nimitta samajhakara pUrvameM aMgIkAra karatA hai, vyavahArameM unakA pAlana karatA huA bhI unase sAkSAt mokSakI prApti nahI mAnatA / isIlie kahA gayA hai ki vyavahArameM bandha hotA hai aura svabhAvameM lIna honese mokSa hotA hai| isIlie svabhAvakI ArAdhanAke samaya vyahArako gauNa kara denA caahie| jinakI vyavahArakI hI ekAnta mAnyatA hai, ve sukhadukhAdi karmose chUTa kara kabhI sacce sukhako upalabdha nahIM hote| kyoMki vyavahAra para-padArthoke Azrayase hotA hai aura unake hI Azrayase rAga-dvaSake bhAva hote haiN| parantu paramArtha nija AtmAzrita hai, isalie karma-pravRtti chur3Aneke lie paramArthakA upadeza diyA gayA hai| vyavahArakA Azraya to abhavya jIva bhI grahaNa karate haiN| vrata, samiti, gupti, tapa aura zIlakA pAlana karate hue bhI ve sadA mohI, ajJAnI bane rahate haiM / jo aisA mAnate haiM ki para-padA jIvameM rAga-dveSa utpanna karate haiM, to yaha ajJAna hai| kyoMki AtmAke utpanna honevAle rAgadveSakA kAraNa apane hI azuddha pariNAma haiM, anya dravya to nimittamAtra haiN| paramArthameM atmA ananta zakti sampanna caitanya nimitta kI apekSA mAtra nitya, abheda eka rUpa hai| usameM aisI svacchatA hai ki darpaNakI bhA~ti jaba jaisA nimitta milatA hai vaisA svayaM pariNamana karatA hai, usako anya koI pariNamAtA nahIM hai| kintu jinako AtmasvarUpakA jJAna nahIM hai, ve aisA mAnate haiM ki AtmAko paradravya jaisA yaha pariNamana karatA hai / yaha mAnyatA ajJAnapUrNa hai kyoMki jise kArya ke puruSArthakA patA hogA, vahI anya dravyakI 1. "saMnyAsaH SaDvidho bhavati-kuTicakraM bahudakahaMsa paramahaMsa turIyAtIta avadhUzruti |-sNnyaasopnissd,13 turIyAtIta-sarvatyAgI turIyAtIto gomukhavRtyA phalAhArI ceti gRhatyAgI dehamAtrAvaziSTo digambaraH kuNapavaccharIravRttikaH / 2. ekAkI nispRhaH zAntaH pANipAtro digambaraH / kadA zambho bhaviSyAmi karmanirmalanakSamaH // vairAgyazataka, 58, vi0 saM0 1982 kA saMskaraNa 3. vavahArAdo baMdho mokkho jamhA shaavsNjutto| tamhA kuru taM gauNaM sahAvamArAhaNAkAle / nayacakra, gA0 242 4. vadasamidIguttio sIlatavaM jiNavarehi paNNattaM / kuvvato vi abhavvo aNNANI micchadiTThI du / / samayasAra, gA0273 - 126 -

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kriyAko badalakara use zaktihIna kara sakatA hai; parantu sabhI dravya apane-apane pariNamanameM svatantra haiM / unako mUlarUpase banAne aura miTAnekA bhAva karanA kartu svarUpa ahaMkAra hai, ghora ajJAna hai'| jainadarzana kahatA hai ki ekAntase iMta yA advaita nahIM mAnA jA sakatA hai| kintu lokameM puNya-pApa, zubha-azubha ihaloka-paraloka, andhakAra-prakAza, jJAna ajJAna, bandha-mokSakA honA pAyA jAtA hai, ataH vyavahArase mAna lenA caahie| yaha kathana bhI ucita nahIM hai ki karmadvaita, lokadvaita AdikI kalpanA avidyA ke nimitta se hotI hai kyoMki vidyA avidyA aura vanya-mokSakI vyavasthA advaitameM nahIM ho sakatI hai| hetuke dvArA yadi advaitakI siddhi kI jAe, to hetu tathA sAdhya ke sadbhAvameM isakI bhI siddhi ho jAtI hai| isI prakAra hetuke binA yadi advaitakI siddhikI jAye, to vacana mAtrase dvaitakI siddhi ho jAtI hai / ataeva kisI apekSAse haitako aura kisI apekSAse advaitako mAnA jA sakatA hai; kintu vastusthiti vaisI honI cAhie kyoMki Atmadravya paramArthase bandha aura mokSameM atakA anusaraNa karanevAlA hai| isI vicAra- saraNike anurUpa paramArthonmukhI hokara vyavahAramArga meM pravRttikA upadeza kiyA gayA hai| AcArya kundakundakA kathana hai - sAdhu puruSa sadA samyaka darzana, samyagjJAna aura samyak cAritrakA sevana kareM paramArthameM ina tInoMko AtmasvarUpa hI jAne / paramArtha yA nizcaya abheda rUpa hai aura vyavahAra bheda rUpa hai| jinAgamakA samasta vivecana paramArtha aura vyavahAra --- donoM prakArase kiyA gayA hai / yehI donoM anekAntake mUla haiM / sAdhanA : krama va bheda hai jisa prakAra jJAna, jJapti jJAtA aura zeyakA pratipAdana kiyA jAtA hai, usI prakArase sAdhana, sApanA, sAdhaka aura sAdhyakA bhI vicAra kiyA gayA hai| sAdhanase hI sAmanAkA krama nizcita hotA hai / sAdhanakA nizcaya sAdhya-sAdhaka sambandhase kiyA jAtA hai / sambandha dravya, kSetra, kAla aura bhAvake AdhArapara nizcita kiyA jAtA hai| jahA~ para abheda pradhAna hotA aura bheda gauNa athavA dravya, kSetra, kAla tathA bhAvakI pratyAsatti hotI hai, use sambandha kahate haiM svabhAva mAtra svasvAmitvamayI sambandha-yazakti kahI jAtI hai / sAdhanAke mUlameM yahI pariNamanazIla lakSita hotI hai| jainadarzanake anusAra manuSyamAtrakA sAdhya karmakleza mukti yA Atmopalabdhi hai| apane asAdhAraNa guNase yukta sva-paraprakAza AtmA svayaM sAdhaka hai| dUsare zabdoMse zuddha AtmAkI svataH upalabdhi sAdhya hai aura azuddha AtmA sAdhaka hai| Atmadravya nirmala jJAnamaya hai jo paramAtmA rUpa hai / isa prakAra sAdhyako siddha karaneke lie jina antaraMga aura bahiraMga nimittoMkA Alambana liyA jAtA hai, unako sAdhana kahA jAtA hai aura tadrUpa pravRttiko sAmanA 1. ajJAnatastu satRRNAbhyavahArakArI jJAnaM svayaM kila bhavannapi rajyate yaH / pItvA jJAnaM dadhIkSumadhurAmlarasAtigRddhayA gAM dogdhi dugdhamiva nUnamasI rasAlAm // 2. karmadvaitaM phaladvaitaM lokadvaitaM ca no bhavet / vidyA vidyAdvayaM na syAd bandhamokSadvayaM tathA // to radvaitasiddhizced dvaitaM syAtusAdhyayoH / , hetunA cedvinA siddhita vAGmAtrato na kim / AptamImAMsA pa0 2 kA0 25-26 3. daMsaNaNANacaritANi sevidavvANi sAhuNA NiccaM / puNa jANa tiNNi vi appANaM ceva Nicchayado / samayasAra, gA0 16 tANi 4. jehau Nimmalu pANamau siDihi visara deu / tehau zivasai baMbhu para dehahaM maM kari bheu // paramAtma prakAza 1, 26 1 - - 127 - - samayasAra kalaza zlo0 57

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kahate haiM / jainadharmakI mUladhurI vItarAgatA hai / vItarAgatAkI pariNatimeM jo nimitta hotA hai, use hI lokameM sAdhana yA kAraNa kahA jAtA hai / vItarAgatAkI prApti meM samyagjJAna aura samyakcAritra va tapa sAdhana kahe jAte haiM / inako hI jinAgamameM ArAdhanA nAma diyA gayA hai| ArAdhanAkA mUla sUtra hai-- vastu svarUpakI vAstavika pahacAna | jise AtmAkI pahacAna nahIM hai, vaha vartamAna tathA anubhUyamAna zuddha dazAkA bodha nahIM kara sakatA / ataeva sakarmA tathA abandha - donoM hI dazAoMkA vAstavika parijJAna kara sAdhaka bheda-vijJAnake balapara muktikI ArAdhanAke mArgapara agrasara ho sakatA hai / jainadharmakI mUladhArA vItarAgatAse upalakSita vItarAga pariNati hai / use lakSakara jisa sAdhanApaddhatikA nirvacana kiyA gayA hai, vaha ekAntataH na to jJAnapradhAna hai, na cAritrapradhAna aura na kevala muktipradhAna / vAstavameM isameM tInoMkA samyak samanvaya hai / dUsare zabdoM meM yaha kahA jA sakatA hai ki yaha samyak darzana jJAnamUlaka cAritrapradhAna sAdhanA paddhati / yathArtha meM cAritra puruSakA darpaNa hai / cAritrake nirmala darpaNa meM hI puruSakA vyaktitva samyak prakAra pratibimbita hotA hai / vAstavameM cAritra hI dharma hai / jo dharma hai vaha sAmya hai - aisA jinAgamameM kahA gayA hai| moha, rAga-dveSase rahita AtmAkA pariNAma sAmya hai / jisa guNake nirmala honepara anya dravyoMse bhinna saccidAnanda vijJAnaghanasvabhAvI kAlika dhruva AtmacaitanyakI pratIti ho, use samyagdarzana kahate haiM / samyagdarzanake sAtha avinAbhAva rUpase bheda - vijJAna yukta jo hai, vahI samyagjJAna hai tathA rAga-dveSa va yogakI nivRtti pUrvaka svAtma-svabhAvameM saMlIna honA samyak cAritra / ye tInoM sAdhana kramase pUrNa hote haiM / sarvaprathama samyagdarzanakI pUrNatA hotI hai, tadanantara samyagjJAnakI aura antameM samyak - cAritrameM pUrNatA hotI hai / ataeva ina tInoMkI pUrNatA honepara hI AtmA vibhAva-bhAvoM tathA karma bandhanoM se mukta hokara pUrNa vizuddhatAko upalabdha hotA hai / yahI kAraNa hai ki ye tInoM milakara mokSake sAdhana mAne gae haiN| inameM se kisI ekake bhI apUrNa rahanepara mokSa nahIM ho sakatA / jainadharma vizuddha AdhyAtmika hai / ata: jaina sAdhu-santoMkI caryA bhI AdhyAtmika hai / kintu anya santoMse inakI vilakSaNatA yaha hai ki inakA adhyAtma cAritranirapekSa nahIM hai / jaina santoMkA jIvana athase iti taka paramArtha cAritrase bharapUra hai / unakI sabhI pravRttiyA~ vyavahAra cAritra sApekSa hotI haiM / dUsare zabdoMmeM jaina santa samanvaya aura samatAke Adarza hote haiM / unameM darzana, jJAna aura cAritrakA samanvaya tathA sukha-duHkhAdi paristhitiyoMmeM samatAbhAva lakSita hotA hai / unakA cAritra rAga-dveSa, mohase rahita hotA hai / isa prakAra antaraMga aura bahiraMga -- donoMse ArAdhanA karate hue jo vItarAga cAritrake avinAbhUta nija zuddhAtmAkI bhAvanA karate haiM, unheM sAdhu kahate hai / uttama sAdhu svasaMvedanagamya paramanirvikalpa samAdhimeM nirata 1. ujjovaNamujjavaNaM NivvahaNaM sAhaNaM ca NiccharaNaM / daMsaNaNANacaritaM tavANamArAhaNA bhaNidA // bhagavatI ArAdhanA, a01, gA0 2 cArittaM khalu dhammo dhammo jo so samo ttiNiddiTTho / mohakkhoha vihINo pariNAmo appaNo hu samo // pravacanasAra, gA0 7 3. " Abhyantaranizcayacatu vidhArAdhanAbalena ca bAhyAbhyantaramokSamArgadvitIyanAmAbhidheyena kRtvA yaH kartA vItarAgacAritrAvinAbhUtaM svazuddhAtmAnaM sAdhayati bhAvayati sa sAdhurbhavati / " - bRhaddravyasaMgraha, gA0 54 kI vyAkhyA 2. tathA daMsaNaNANasamaggaM maggaM mokkhassa jo hu cAritaM / sAdhayadi NiccasuddhaM sAhU sa muNI Namo tassa / / - dravyasaMgraha, gA0 54 - 128 -

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rahate haiN| jJAnAnanya svarUpakA sAdhaka sAdhu AtmAnandako prApta karatA hI hai| ataH sarvakriyAoMse rahita sAdhuko jJAnakA Athaya hI zaraNabhUta hotA hai| kahA bhI hai jo paramArtha svarUpa jJAnabhAva meM sthita nahIM haiM, ve bhale hI vrata, saMyama rUpa tapa AdikA AcaraNa karate raheM; kintu yathArtha mokSamArga unase dUra hai / kyoMki puNya-pApa rUpa zubhAzubha kriyAoMkA niSedha kara dene para karmarahita zuddhopayoga kI pravRtti hone para sAdhu Azrayahona nahIM hote / niSkarma avasthA meM bhI svabhAva rUpa nirvikalpa jJAna hI unake lie mAtra zaraNa hai| ataH usa nirvikalpa jJAnameM tallIna sAdhu santa svayaM hI parama sukhakA anubhava karate haiN'| duHkhakA kAraNa AkulatA hai aura sukhakA kAraNa hai-- nirAkulatA / prazna yaha hai ki AkulatA kyoM hotI hai ? samAdhAna yaha hai ki upayogake nimittase AkulatA nirAkulatA hotI hai| upayoga kyA hai ? jJAna darzana rUpa vyApAra upayoga hai| yaha cetanameM hI pAyA jAtA hai, acetanameM nahIM kyoMki cetanA zakti hI upayogakA kAraNa hai / anAdi kAla se upayogake tIna prakArake parimANa ho rahe haiN| yadyapi pariNAma AtmAkI svacchatAkA vikAra hai| kintu mohake nimittase yaha jaisA jaisA pariNamana karatI hai, vaisI vaisI pariNati pAI jAtI hai| jisa prakAra sphaTika maNi zveta tathA svaccha hotI hai, kintu usake nIce rakhA huA kAgaja lAla yA harA honese vaha maNi bhI lAla yA harI dikhalAI par3atI hai, isI prakAra AtmA apane svabhAva meM zuddha, niraJjana caitanyasvarUpa honepara bhI mithyAdarzana, ajJAna aura avata ina tIna upayoga rUpoMmeM anAdi kAlase pariNata ho rahI hai| aisA nahIM hai ki pahale isakA svarUpa zuddha thA, kAlAntara meM azuddha ho gayA ho| isa prakAra mithyAdarzana, ajJAna aura avirati tIna prakArake pariNAma -- vikAra samajhanA caahie| inase yukta hone para jIva jisa-jisa bhAvako karatA hai, usa usa bhAvakA kartA kahA jAtA hai| kintu pravRtti meM cetana-acetana bhinna-bhinna / haiM / isaliye ina donoMko eka mAnanA yA apanA mAnanA ajJAna hai aura jo inheM ( para padArthoM ko ) apanA mAnate haiM, ve hI mamatva vRddhi kara ahaMkAra - mamakAra karate haiN| isase yahI siddha hotA hai ki kartatva tathA ahaMkArake mUlameM bhole prANiyoMkA ajJAna ho hai / isaliye jo jJAnI hai, vaha yaha jAne ki para dravyameM ApA mAnanA hI ajJAna hai / aisA nizcaya kara sarva kartRtvakA tyAga kara de / vAstavameM jaina sAdhu kisIkA bhI, yahA~ taka ki bhagavAnko bhI apanA kartA nahIM mAnatA hai| karmakI dhArAko badalanevAlA vaha parama puruSArthI hotA hai| satata jJAna-dhArAmeM lIna ho kara vaha apane Atma-puruSArtha ke bala kara muktikA mArga prazasta karatA svabhAvakA vedana karatA huA jo apanemeM hI acala va sthira ho jAtA hai, apane svabhAvase haTatA nahIM hai, vahI sAdhu mokSa ko upalabdha hotA hai / jaina sAdhukA artha hai - indriyavijayI Atma-jJAnI / aise AtmajJAnIke do hI pramukha kArya batalAye hai-dhyAna aura adhyayana isa bharatakSetra meM vartamAna kAlameM sAdhuke dharmadhyAna hotA hai| yaha dharmadhyAna usa 1. niSiddhaM sarvasmin sukRtadurite karmaNi kila pravRtte naiSkarmye na khalu munayaH santyazaraNAH / tadA jJAne jJAnaM praticaritameSAM hi zaraNam svayaM vindagne paramamRtaM paramamRtaM tatra virata | samayasArakalaza zloka 1-4 / 2. uvaogassa aNAI pariNAmA tiSNi mohajuttassa / micchattaM aNNANaM aviradibhAvo ya NAyavvo / samayasAra, gA0 89 3. deza duso katA AdA Nicchayavihi parikahido / evaM khalu jo jAgadi so muMcadi savvakalitaM / vahI gA0 97 -- 17 - 129 -

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munike hotA hai jo AtmasvabhAva meM sthita hai / jo aisA nahIM mAnatA hai, vaha ajJAnI hai, use dharmadhyAnake svarUpakA jJAna nahIM hai / jo vyavahArako dekhatA hai, vaha apane Apako nahIM lakha sakatA hai / isaliye yogI sabhI prakArake vyavahArako chor3a kara paramAtmAkA dhyAna karatA hai / jo yogI dhyAnI muni vyavahAra meM sotA hai, vaha AtmasvarUpa-caryAmeM jAgatA hai / kintu jo vyavahArameM jAgatA hai, vaha AtmacaryA meM sotA rahatA hai / spaSTa hai ki sAdhuke laukika vyavahAra nahIM hai aura yadi hai, to vaha sAdhu nahIM hai / dharmakA vyavahAra saMgha meM rahanA, mahAvratAdikakA pAlana karanemeM bhI vaha usa samaya tatpara nahIM hotA / ataH saba pravRttiyoMkI nivRtti karake AtmadhyAna karatA hai / apane AtmasvarUpameM lIna ho kara vaha dekhatA -- jAnatA hai ki paramajyoti svarUpa saccidAnandakA jo anubhava hai, vahI maiM hU~, anya sabase bhinna hU~ / AcArya kundakundakA kathana hai- jo mohadalakA kSaya karake viSayase virakta ho kara manakA nirodha kara svabhAva meM samavasthita hai, vaha AtmAkA dhyAna karanevAlA hai / jo AtmAzrayI pravRttikA Azraya grahaNa karatA hai, usake hI paradravya-pravRttikA abhAva hone se viSayoMkI viraktatA hotI hai / jaise samudrameM ekAkI saMcaraNazIla jahAja para baiThe hue pakSIke lie usa jahAja ke atirikta anya koI AzrayabhUta sthAna nahIM hai, usI prakAra jJAna-dhyAnase viSaya virakta zuddha cittake lie AtmAke sivAya kisI dravyakA AdhAra nahIM rahatA / AtmAke nirvikalpa dhyAnase hI moha-granthikA bhedana hotA hai / moha--gA~Thake TUTane para phira kyA hotA hai ? ise hI samajhAte hue AcArya kahate haiM - jo mohagranthiko naSTa kara, rAga-dveSakA kSaya kara sukha-duHkhameM samAna hotA huA zrAmaNya yA sAdhutvameM pariNamana karatA hai, vahI akSaya sukhako prApta karatA hai / jinAgamameM zramaNa yA santa do prakArake batAye gae haiM- zuddhopayogI aura zubhopayogI / jo azubha pravRttiyoMse rAga to nahIM karate, kintu jinake vratAdi rUpa zubha pravRttiyoMmeM rAga vidyamAna hai ve sarAga cAritrake dhAraka zramaNa kahe gae haiM / parantu jinake kisI bhI prakArakA rAga nahIM hai, ve vItarAga zramaNa hai / kintu yaha nizcita hai ki samabhAva aura AtmadhyAnakI caryA pUrvaka jo sAdhu vItarAgatAko upalabdha hotA hai, vahI karma-klezoMkA nAzakara saccA sukha yA mokSa prApta karatA hai, anya nahIM / isa sambandhameM jinAgamakA sUtra yahI hai ki rAgI AtmA karma bA~dhatA hai aura rAga rahita AtmA karmoMse mukta hotA hai / nizcayase jIvoMke bandhakA saMkSepa yahI jAnanA cAhie / isakA artha yaha hai ki cAhe gRhastha ho yA santa, sabhI rAga 1. bharahe dussamakAle dhammajjhANaM havei sAhussa / taM appasahAvaThide Nahu bhaNNai so vi aNNANI // -- mokSapAhuDa, gA0 76 2. jo sutto vavahAre so joI jaggae sakajjami / jo jaggadi vavahAre so sutto appaNo kajje // - mokSapAhuDa, gA0 31 3. jo khavidamohakaluso visayaviratto maNo NiraMbhittA / samava do sahAve so appANaM havadi jhAdA / / pravacanasAra, gA0 196 4. jo NihadamohagaMThI rAgapadose khavIya sAmaNNe / hojjaM samasuhadukkho so sokkhaM akkhayaM lahadi / vahI, gA0 195 5. asuheNa rAyarahio vayAirAyeNa jo hu saMjutto / so iha bhaNiya sarAo mukko dohaNaM pi khalu iyaro | nayacakra, gA0 331 6. ratto baMdhadi kammaM muccadi kammehi rAgarahidappA | eso baMdhasamAso jIvANaM jANa Nicchayado / pravacanasAra, gA0 179 - 130 -

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dveSake kAraNa saMsAra-cakrameM Avartana karate haiM aura jaba rAgase chUTa jAte haiM, tabhI muktike kagArapara pahu~cate haiN| kevala sAdhu-santakA bheSa banA lenese yA bAharase dikhane vAlI santocita kriyAoMke pAlana mAtrase koI saccA zramaNa-santa nahIM kahA jA sktaa| jinAgama kyA hai ? yaha samajhAte hue jaba yaha kahA jAtA hai ki jo vizeSa nahIM samajhate haiM, unako itanA hI samajhanA cAhie ki jo vItarAgakA Agama hai usameM rAgAdika viSaya-kaSAyakA abhAva aura sampUrNa jIvoMkI dayA-ye do pradhAna hai| phira, hiMsAkA vAstavika svarUpa hI yaha batAyA gayA hai ki jahA~-jahA~ rAga-dveSa bhAva haiM, vahA~-vahA~ hisA hai aura jahA~ hiMsA hai vahA~ dharma nahIM hai| zramaNa-santa to dharmakI mUrti kahe gae haiN| ve pUjya isIlie haiM ki unameM dharma hai| dharmakA AvirbhAva kI sthitimeM hI hotA hai jo vItarAga cAritrase yakta sAkSAta kevalajJAnako prakaTa karanevAlI hotI hai| yathArthameM nizcaya hI sAdhya svarUpa hai / yahI kahA gayA hai ki bAhya aura antaH paramatattvako jAnakara jJAnakA jJAnameM hI sthira honA nizcayajJAna hai| yathArthameM jisa kAraNase paradravyameM rAga hai, vaha saMsArakA hI kAraNa hai| usa kAraNase hI muni nitya AtmAmeM bhAvanA karate haiM, AtmasvabhAvameM lIna rahanekI bhAvanA bhAte haiN| kyoMki paradravyase rAga karanepara rAgakA saMssAra dRr3ha hotA hai aura vaha vAsanAkI bhA~ti janmajanmAntaroM taka saMyukta rahatA hai| vItarAgatAkI bhAvanA usa saMskArako zithila karatI hai, usakI Asakti se citta parAvRtta hotA hai aura Asaktise haTanepara hI jaina sAdhukI sAdhanA prazasta hotI hai| AcArya samantabhadrane atyanta sarala zabdoMmeM jaina sAdhake cAra vizeSaNoMkA nirdeza kiyA hai-jo viSayoMkI vAMchAse rahita, chaha kAyake jIvoMke ghAtake Arambhase rahita, antaraMga aura bahiraMga parigrahase rahita tathA jJAna-dhyAnatapameM lIna rahate haiM, ve hI tapasvI prazaMsanIya hai / isa prakAra adhyAtma aura Agama-donoMkI paripATImeM jaina santako dhyAna va adhyayanazIla batalAyA hai| dhyAnase hI mana, vacana aura kAya-ina tInoM yogoMkA nirodha hokara mohakA vinAza ho jAtA hai / ___ jaina-paramparAmeM saMsArakA mUla kAraNa moha kahA gayA hai| mohake do bheda haiM-darzanamoha aura cAritramoha / darzanamohake kAraNa hI isa jIvakI mAnyatA viparIta ho rahI hai / samyak mAnyatAkA nAma hI samyaktva hai| mithyAtva, ajJAna aura asaMyamake kAraNa hI yaha jIva saMsArameM anAdi kAlase bhramaNa kara rahA hai / ataeva inase chUTa jAnekA nAma hI mukti hai| mukti kisI sthAna yA vyaktikA nAma nahIM hai| yaha vaha sthiti hai jisameM pratibandhaka kAraNoMke abhAvase vyakta huI paramAtmAkI zakti apane sahaja, svAbhAvika rUpameM prakAzita hotI hai| dUsare zabdoMmeM yaha AtmasvabhAva rUpa hI hai| isa avasthAmeM na to AtmAkA abhAva hotA hai aura na usake kisI guNakA nAza hotA hai aura na saMsArI jIvakI bhAMti indriyA 1. bahiraMta paramataccaM NaccA NANaM khu jaM ThiyaM NANe / __ taM iha NicchayaNANaM puvaM taM muNaha vavahAraM ||-nyckr, gA0 327 2. jeNa rAgo pare davve saMsArassa hi kAraNaM / teNAvi joio NiccaM kujjA appe samAvaNaM ||-moksspaahudd, gA0 71 3. viSayAzAvazAtIto nirArambho parigrahaH / ___ jJAnadhyAnataporaktastapasvI sa prazasyate ||-rtnkrnnddshraavkaacaar, 1, 10 4. jaM appasahAvo mUlottarapayaDisaMciyaM muyai / taM mukkhaM aviruddhaM duvihaM khalu danvabhAvagayaM ||-nyckr, gA0 158 - 131 -

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dhIna pravRtti hotI hai; kintu samasta laukika sukhoMse pare svAdhIna tathA ananta catuSTayayukta ho akSaya, nirAvAsa, satata avasthita saccidAnanda parabrahma kI sthiti banI rahatI hai| . AdhyAtmika utthAnake vibhinna caraNa vartamAnameM yaha paramparA digambara aura zvetAmbara rUpase do makhya sampradAyoMmeM pracalita hai| donoM hI sampradAyoMke sAdhu-santa mUlaguNoM tathA chaha AvazyakoMkA niyamase pAlana karate haiM / digambara-paramparAmeM mUlaguNa aTThAIsa mAne gae haiM, kintu zvetAmbara-paramparAmeM mUlaguNoMkI saMkhyA chaha hai| donoM hI paramparAe~ sAdhanAke pramukha cAra aMgoM (samyakadarzana-jJAna-cAritra aura tapa) ko samAna rUpase mahattva detI hai / isI prakAra darzanake ATha aMga, jJAnake pA~ca aMga, cAritrake pA~ca aMga aura tapakI sAdhanAke bAraha aMga donoMmeM samAna haiM / tapake antargata bAhya aura antaraMga-donoM prakArake tapoMko donoM svIkAra karate haiM / bahiraMga tapake antargata kAyaklezako bhI donoM mahattvapUrNa mAnatI haiM / daza prakArakI samAcArI bhI donoMmeM lagabhaga samAna hai / samAcAra yA samAcArIkA artha hai-samatAbhAva / kintu donoMkI caryAoMmeM antara hai| parantu itanA spaSTa hai ki zramaNa-santoMke lie pratyeka caryA, samAcArI, Avazyaka karma tathA sAdhanAke mUlameM samatA bhAva banAye rakhanA anivArya hai| isI prakAra moha Adi karmake nivAraNake lie dhyAna-tapa anivArya mAnA gayA hai| yaha nizcita hai ki bhAratakI sabhI dhArmika paramparAoMne sAdhu-santoMke lie paramatattvake sAkSAtkAra hetu AdhyAtmika utthAnakI vibhinna bhamikAoMkA pratipAdana kiyA hai| bauddhadarzanameM chaha bhamiyoMkA varNana kiyA gayA hai| unake nAma haiM-andhapathagjana, kalyANapathagjana, zrotApanna, sakRdAgAmI, aupapAtika yA anAgAmI aura arhat / vaidika paramparAmeM maharSi pataMjaline yogadarzanameM citta kI pA~ca bhUmikAoMkA nirUpaNa kiyA hai / ve isa prakAra haiM-kSipta, mUr3ha, vikSipta, ekAgna aura niruddha / vahIM ekAgrake vitarkAnugata, vicArAnugata, AnandAnugata aura asmitAnugata cAra bhedoMkA varNana hai| niruddha ke pazcAt kaivalya yA mokSakI upalabdhi ho jAtI hai / "yogavAziSTha" meM citta kI caudaha bhUmikAe~ batAI gaI hai| AjIvaka sampradAyameM ATha per3iyoMke rUpameM unakA ullekha kiyA gayA hai, jinameMse tIna avikAsako tathA pA~ca vikAsako avasthAkI dyotaka haiM / unake nAma haiM-mandA, khiDDA, padavImaMsA, ujugata, sekha, samaNa, jina aura panna / jaina-paramparAmeM mukhya rUpase jJAnadhArAkA mahattva hai-kyoMki satyake sAkSAtkAra hetu usakI sarvatomukhena upayogitA hai| jinAgamaparamparAmeM jJAnako kendrameM sthAna diyA hai| ataH eka ora jJAna satyakI mAnyatAse saMyukta hai aura dUsarI ora satyakI mUla pravRttise sambaddha hai / ise hI AgamameM samyakadarzana-jJAna-cAritra rUpa ratnatraya kahA gayA hai / darzana, jJAna aura cAritrakI sAdhanAmeM vivekakI jAgati Avazyaka hai| AtmAnabhatise lekara svasaMvedya nirvikalpaka jJAnakI satata dhArA kisa prakAra kevalajJAnakI sthitiko upalabdha karA detI hai-yahI saMkSepameM jaina zramaNa-santoMkI upalabdhi-kathA hai| ise hI gaNita tathA tarkakI bhASAmeM jinAgamameM bhAvoMkI caudaha avasthAoMke AdhAra para caudaha guNasthAnoMke rUpa meM vizada evaM sUkSma vivecita kiyA hai jo jaina gaNitake AdhAra para hI bhalI-bhA~ti samajhA jA sakatA hai| ina sabakA sArAMza yahI hai ki cittake pUrNa nirodha hote hI sAdhaka eka aisI sthitimeM pahu~ca jAtA hai jahA~ sAdhana, sAdhya aura sAdhakameM koI bheda nahIM raha jaataa| isa sthitimeM dhyAnakI siddhi ke bala para yogI aSTakarma rUpa mAyAkA uccheda kara advitIya paramabrahmako upalabdha ho jAtA hai jo svAnubhUti rUpa paramAnanda svarUpa hai| eka bAra paramapadako prApta karane ke pazcAt phira yaha kabhI mAyAse lipta nahIM hotA aura na ise kabhI avatAra hI lenA par3atA hai| apanI zuddhAtmapariNatiko upalabdha huA zramaNa yogI svAnubhUti rUpa paramAnanda dazAmeM ananta kAla taka nimajjita rahatA hai| ataeva zramaNa-santoMkI sAdhanAkA uddezya zuddhAtma tattva rUpa paramAnandakI sthitiko upalabdha honA kahA jAtA hai| -132 -

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unake lie paramabrahma hI eka upAdeya hotA hai, zuddhAtmatattvarUpa paramabrahmake sivAya saba heya hai / isaliye upAdeyatAkI apekSA paramabrahma advitIya hai / zakti rUpase zuddhAtmasvarUpa jIva aura ananta zuddhAtmAoM ke samUha rUpa parabrahmameM aMza-aMzI sambandha hai / parabrahmako upalabdha hote hI ve jIvanmukta ho jAte haiM, unameM aura parabrahma meM koI antara nahIM rahatA hai / yahI isa sAdhanAkA carama lakSya hai / santoM ko avicchinna paramparA saMkSepa meM, jaina zramaNa-santoMkI paramparA AtmavAdI tapa tyAgakI anAdyananta pravahamAna vaha dhArA hai jo atIta, anAgata aura vartamAnakA bhI atikrAntakara satata traikAlika vidyamAna hai| bhAratIya santoMkI sAdhanA-paddhati meM tyAgakA uccatama Adarza, ahiMsAkA sUkSmatama pAlana, vyaktitvakA pUrNatama vikAsa tathA saMyama evaM tapakI parAkASThA pAI jAtI hai / sAdhanAkI zuddhatA tathA kaThoratA ke kAraNa chaThI zatAbdIke pazcAt bhalehI isake anuyAyioMkI saMkhyA kama ho gaI ho, kintu Aja bhI isakI gaurava garimA kisI bhI prakAra kSINa nahIM huI hai / kevala isa dezameM hI nahIM, dezAntaroMmeM bhI jaina santoMke vihAra karaneke ullekha milate haiM / pAli-grantha "mahAvaMza" ke anusAra laM kAmeM IsvIpUrva cauthI zatAbdI meM nirgrantha sAdhu vidyamAna the / siMhalanareza pANDukAmayane anuruddhapurameM jainamandirakA nirmANa karAyA thA / tIrthaMkara mahAvIrake sambandha meM kahA gayA hai ki unhoMne dharma pracAra karate hue vRkArthaka, vAhlIka, yavana, gAndhAra, kvAthatoya, samudravartI dezoM evaM uttara dizAke tArNa, kArNa evaM pracchAla Adi dezoMmeM vihAra kiyA thaa| yaha eka itihAsaprasiddha ghaTanA mAnI jAtI hai ki sikandara mahAn ke sAtha digambara muni kalyANa evaM eka anya digambara santane yUnAnake lie vihAra kiyA thaa| yUnAnI lekhakoMke kathanase bekTriyA aura ithopiyA dezoM meM zramaNoMke vihArakA patA calatA hai / mizrameM digambara mUrtiyoMkA nirmANa huA thA / vahA~kI kumArI senTamarI AryikAke bheSa meM rahatI thI / bhRgukacchake zramaNAcAryane ethensa meM pahu~cakara ahiMsAdharmakA pracAra kiyA thA / huenasA~gake varNanase spaSTa rUpase jJAta hotA hai ki sAtavIM zatAbdI taka digambara muni aphagAnistAnameM jainadharmakA pracAra karate rahe haiM / jI0epha0 mUrakA kathana hai ki IsAkI janma zatIke pUrva IrAka, zAma aura philistIna meM jaina muni aura bauddha bhikSu saikar3oMkI saMkhyAmeM cAroM ora phailakara ahiMsAkA pracAra karate the / pazcimI eziyA, mizra, yUnAna aura ithopiyAke pahAr3oM va jaMgaloMmeM una dinoM agaNita bhAratIya sAdhu rahate the / ve apane AdhyAtmika jJAna aura tyAgake lie prasiddha the jo vastra taka nahIM pahanate the / mejara janarala je0 jI0 Ara0 pharlAMgane bhI apanI khoja meM batAyA hai ki okasiyanA kespiyA evaM balkha tathA samarakandake nagaroMmeM jainadharmake vartamAna meM bhI muni suzIlakumAra kendra pAe gae haiM, jahA~se ahiMsA dharmakA pracAra evaM tathA bhaTTAraka cArukIrtike samAna santa ise jIvita rakhe prasAra hotA thA " haiM / hue vigata tIna sahasra varSoMmeM jainadharmakA jo pracAra va prasAra huA, usameM vaizyoMse bhI adhika brAhmaNoM tathA kSatriyoMkA yogadAna rahA hai| bhagavAna mahAvIrake paTTadhara ziSyoMmeM gyAraha gaNadhara the jo sabhI brAhmaNa / 1. AcArya jinasena : harivaMzapurANa, 3, 3-7 2. DA0 kAmatAprasAda jaina : digambaratva aura digambara muni, dvitIya saMskaraNa, pR0 243 3. ThAkuraprasAda zarmA huenasAMgakA bhAratabhramaNa, iNDiyana presa, prayAga, 1929, pR0 37 4. hukamacanda abhinandana grantha, pR0 374 5. sAinsa Ava kampereTiva rilIjansa, inTroDakzana, 1997, pR0 8 - 133 -

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the| jainadharmakI paramparAke pravartaka jina caubIsa tIrthaMkaroMkA varNana milatA hai, usase nizcita hai ki sabhI tIrthaMkara kSatriya the| kevala tIrthaMkara hI nahIM, samasta zalAkA puruSa kSatriya kahe jAte haiN| pratyeka kalpakAlameM tiresaTha zalAkA ke puruSa hote haiM / isI prakAra jainadharmake paripAlaka aneka cakravartI mahArAjA hue| jahA~ bar3e-bar3e cakravartI rAjAoMne isa dezakI akhaNDatAko sthApita kara zAntikI dundubhi bajAI thI, vahIM mahArAjA bimbisAra (zreNika ), samrATa candragupta, pagadhanareza samprati, kaliMganareza khArabela, mahArAjA ASAr3hasena, avinIta gaMga, duvinIta gaMga, gaMganareza mArasiMha, vIramArtaNDa cAmuNDarAya, mahArAnI kundabbe, samrAT amoghavarSa prathama, koluttuga cola, sAhasatuMga, trailokyamalla, Ahvamalla, boppadeva kadamba, senApati gaMgarAja, mahArAnI bhImAdevI, daNDanAyaka boppa aura rAjA suhela Adine bhI isa dharmakA pracAra va prasAra kiyA hai| pA~cavIM-chaThI zatAbdIke aneka kadambavaMzI rAjA jainadharmake anuyAyI the| rASTrakUTa-kAlameM rAjyAzrayake kAraNa isa dharmakA vyApaka pracAra va prasAra thA / aneka brAhmaNa vidvAna jainadarzanakI vizeSatAoMse AkRSTa hokara jainadharmAvalambI hue / mUlasaMghake anuyAyI brahmasena bahuta bar3e vidvAn tathA tapasvI the| 'sanmatisUtra' tathA 'dvAtriMzikAoM' ke racayitA siddhasena brAhmaNakUlameM utpanna hae the jo Age calakara prasiddha jainAcArya hue| vatsagotrI brahmazivane sampUrNa bhAratIya darzanoMkA tulanAtmaka adhyayana kara 'samayaparIkSA' granthakI racanA kI jo bArahavIM zatAbdIkI racanA hai| bhAradvAja gotrIya AcaNNa 'varddhamAnapurANa'ke racayitA bArahavIM zatAbdIke kavi the| dasavIM zatAbdIke apabhraMzake prasiddha kavi dhavalakA janma bhI viprakulameM huA thaa| kutIrtha aura kudharmase citta virakta honepara unhoMne jainadharmakA Azraya liyA aura 'harivaMzapurANa' kI racanA kii| digambara paramparAke prasiddha AcArya karnATakadezIya pUjyapAdakA janma bhI brAhmaNakUla meM huA thA / isa prakArase aneka vipra sAdhakoMne vastu-svarUpakA jJAna kara jaina sAdhanA-paddhatiko aMgIkAra kiyA thA /

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tattvArthakI digambara TIkAoM meM Agama aura nirgranthatAkI carcA dalasukha mAlavaNiyA lA0 da0 bhAratIya vidyAmandira, ahamadAbAda tattvArthasUtra aisA grantha hai jo prAcIna hai aura usakI TIkAe~ kAlakramase likhI gaI hai / ataeva isa kAlakramameM Agama aura nirgranthatAkI dhAraNAoMmeM kisa prakAra parivartana huA tathA isa AdhAra para zvetAmbara digambara matabheda kisa prakAra uttarottara bar3hatA gayA, isake jAnaneke liye ye TIkAyeM uttama sAdhana haiM / yahA~ tattvArtha kI pUjyapAda se lekara zrutasAgara takakI digambara- TIkAoMke AdhArase isa praznakI carcAkI jAtI hai jisase jainAgamoMke prAmANya aura unake vicchedake prazna ke viSayameM prakAza milegA aura zvetAmbara - digambarasampradAya ke viSaya meM anya jAnakArI bhI milegI / yaha sAmagrI ekatra karanA isaliye jarUrI hai ki aba taka zvetAmbara-digambara-sampradAyakA pUrA itihAsa hamAre samakSa AyA nahIM hai / yahA~ maiMne ekAdazajine (9-11) aura aise anya sUtroMkI vyAkhyAkI carcA nahIM kI / isa lekhakA uddezya sImita hai / ataeva sampUrNa sAmagrI denA abhipreta nahIM / kevala sAdhaka rUpase donoM sampradAyoMke bIca kI khAI kisa taraha bar3hI hai, yaha dikhAnA abhipreta hai / kevali kavalAhAra yadi na mAnA jAya, to tadanusAra anya mAnyatA ko bhI saMzodhita karanA par3atA hai / usI koTimeM ekAdaza jine jaise sUtra Ate haiM / ina saba matabhedakI carcA anya vidvAnoMne bhI kI hai, ataeva use yahA~ doharAnA abhipreta nahIM hai / tattvArtha sUtra 1.20 meM zrutaM matipUrvaM dvayaM naikadvAdagabhedam - itanA hI kahA thA / isase spaSTa ki tattvArtha sUtrakArako Agamake mUla do bheda --aMga aura aMgabAhya mAnya the / aMgake bAraha aura bAhya ke aneka bheda saMmata the / spaSTa hai ki umAsvAti ( bhI ) taka AgamakI yaha sthiti thI aura unake samaya taka Agamake astitvakI yA prAmANyake viSaya meM koI matabhedakI sUcanA hameM prApta nahIM hotI / umAsvAti digambara hoM yA zvetAmbara, yaha vivAdakA viSaya ho sakatA hai kintu unakA tattvArthasUtra ubhayamAnya pramANa grantha hai, yaha to nizcita hai / yahI kAraNa hai ki donoM paramparAoMne isapara TIkAyeM likhI haiM aura jahA~ paramparA bhedase mAlUma huA, vahA~ TIkAkAroMne apane manakI puSTi karanekA prayatna bhI kiyA hai / TIkAkAroMmeM matabheda ho sakatA hai kintu eka bAta dhyAna dene yogya hai ki ukta Agama-viSayaka sUtrakI vyAkhyAmeM koI matabheda nahIM hai / isase itanA to siddha hotA hI hai ki Agamake aMga-aMgabAhya bheda aura usake sUtra sUcita upabhedake viSayameM donoM paramparAe~ ekamata haiM / tattvArthakI bhASyaTIkAke svopajJa hone meM vivAda hai, phira bhI aneka vidvAn use sarvArthasiddhise prAcIna mAnate haiM / usameM aMgabAhyoMkI ginatI hai / sAmAyika, catu viMzatistavaM vaMdanaM, pratikramaNaM, kAyavyutsarga, pratyAkhyAnaM, dazavaikAlika, uttarAdhyAyAH, dazAH, kalpavyavahArau, nizIthaM, RSibhASitAni aura anta meM evamAdi likhA hai to anya bhI kucha the, yaha phalita hotA hai / aMgapraviSTa meM AcArako lekara dRSTivAda taka bAraha aMga ginAye haiM / usameM dRSTivAdake vicchedakI koI sUcanA nahIM hai / yaha bhI spaSTIkaraNa hai ki - 135 -

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bhagavAnne jo pravacana kiyA, usako AdhAra banAkara gaNadharoMne aMgoMkI racanA kii| aMgabAhya kI racanA gaNadharake bAdake AcAryone kii| sarvArthasiddhimeM bAraha aMga nAmataH ginAye haiM aura aMgabAhyameM dazavakAlika aura uttarAdhyayanake nAmataH ginAkara Adi kaha diyA hai| vahA~ dRSTivAdake pA~ca bheda nAmataH ginAkara pUrvatIke caudahoM bhedoMko nAmataH ginAyA hai / vaktAke viSayameM vahI bAta kahI hai jo bhASyameM nirdiSTa hai aura vizeSameM aMgake prAmANyakI sUcanA dI hai--'tat pramANaM, tatprAmANyAt' aura dasavaikAlika Adike bhI prAmANyako, 'tat pramANamarthatastadevedamiti kSIrArNavajalaM ghaTagRhItamiva' batAyA hai| isase spaSTa hai ki dazavakAlika AdikA bhI prAmANya pUjyapAdako mAnya hai / AcArya pUjyapAdane AgamavicchedakI koI carcA nahIM kii| lekina AgamoMmeM pratipAdita viSayoMko lekara paramparA bheda ho gayA thA, yaha AcArya nimna kathanase spaSTa hotA hai : "kavalAbhyavahArajIvinaH kevalinaH, ityevamAdivacanaM kevali mAMsabhakSaNAdyanavadyAbhidhAnaM zrutAvarNavAdaH" / 6-13 / spaSTa hai ki zvetAmbaroMkI AgamavAcanAmeM kevalIke kavalAhArakA pratipAdana hai| use kevalIkA avarNavAda pUjyapAdane batAyA hai aura zvetAmbaroMkI AgamavAcanAmeM mAMsAzanakI ApavAdika sammati dI gaI hai, use bhI zrutAvarNavAda AcAryane maanaa| isa prakAra hameM AgamavAcanAke viSayameM matabheda honekI sUcanA to pUjyapAdane dI hai kintu dazavaikAlika Adi yA AcArAMga Adike vicchedakI koI sUcanA nahIM dii| spaSTa hai ki vAcanAmeM matabhedakA prArambha hai, kintu usa matabhedake kAraNa Agamako vicchinna mAnanA abhI zurU nahIM huA hai| parigrahake kAraNa pulAka Adi viratoMkI nirgrantha mAnanA yA nahIM, isa praznake viSayameM bhI pUjyapAda spaSTa hai-"ta ete paMcApi nirgranthAH cAritrapariNAmasya prakarSAprakarSabhede satyapi naigamasaMgrahAdinayApekSayA sarvepi te nirgranthA ityucyante" (9-46) / spaSTa hai ki Adhunika kAlameM zvetAmbara sAdhuko zravaka-upAsaka koTimeM jo rakhA jAtA hai, vesA mata pUjyapAdakA nahIM thA / yaha paristhiti bAdameM ghaTita huI hai| isakI pratIti hameM tatvArthake agrima sUtra (9-47) kI sarvArthasiddhise bhI hotI hai| vahA~ pulAka aura vakuzakI sAmAyika aura chedopasthApana cAritra pUjyapAdane bhASyakI taraha hI mAnA hai aura pUjyapAdane bhASyake samAna hI "bhAvaliMgaM pratItya sarve paMca nirgranthAH liMgino bhavanti, dravyaliMga pratItya bhaajyaa|" (9-47) yaha svIkAra karake parigrahadhArIko bhI bhAvaliMgIzramaNa nigraMtha to mAnA hI hai| spaSTa hai ki abhI yaha matabheda tIvra nahIM huA jisase do sampradAya spaSTarUpase bhinna hI mAne jaaveN| AcArya akalaMkane AcArAMga Adi bAraha aMgoMke kyA viSaya hai, isakA vistRta varNana kiyA hai / use par3hakara yaha lagatA hai ki unake sammukha jo Agama the, unakI vAcanAmeM Aja upalabdha zvetAmbara AgamoMkI vAcanAse paryApta mAtrAmeM bheda hai| usase yahI kalpanA ho sakatI hai ki AgamoMkI surakSAkA aura naI naI racanA karanekA jisa prakAra zvetAmbara paramparAmeM prayatna huA, vaise kaI aura bhI prayatna hue hoMge / eka yaha bhI kalpanAkI jA sakatI hai ki jisa prakAra Adhunika kAlameM anupalabdha dRSTivAdake viSayoMkI carcA paramparAse yA tattata dezoMke nAmakaraNako lekara pratipAdya viSayakI carcA kI jAtI hai, vaise hI AcArya akalaMkane bhI kiyA ho| lekina eka bAta nizcita hai / akalaMkane bhI rAjavAtikameM Agamake vicchedakI koI sUcanA nahIM dI hai| eka dhyAna denekI bAta AcArya akalaMkane kahI hai| yaha aMgabAhya ke kAlika-utkAlika bhedakI hai| aise hI bheda zvetAmbara-paramparAmeM bhI prasiddha haiM aura naMdI Adi sUtroMmeM ullikhita haiM / sarvArtha siddhimeM ina

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bhedoMkA koI ullekha nahIM, ataeva ho sakatA hai ki yaha vibhAjana pUjyapAda aura akalaMkake bIcake kAlameM huA ho| zvetAmbaroMmeM bhI aMgabAhya ke ye bheda prAcIna AgamoMmeM dikhAI nahIM dete / naMdI (92-94), anuyoga (4) aura pAkSika sUtrameM ye bheda kiye gaye hai| isase bhI phalita hotA hai ki aMgabAhya ke ye bheda umAsvAmi taka to vizeSarUpase prasiddha nahIM the| saMbhava yaha hai ki sAmAyika Adiko milAkara jaba taka svataMtra eka Avazyaka sUtra mAnA nahIM gayA, taba taka ye bheda bhI prasiddhiko prApta nahIM hue| yahI kAraNa hai ki tattvArthabhASyameM sAmAyika Adi svataMtra grantha mAne gaye haiM aura isI paramparAkA anusaraNa digambara-mAnya dhavalA AdimeM bhI dekhA jAtA hai| spaSTa hai ki anuyogadvArakI racanAke pUrva hI kabhI ye kAlika-utkAlika bheda prasiddha hue aura unheM sarvaprathama digambara paramparAmeM akalaMkane apanAyA hai / aMgabAhya meM AcArya akalaMkane 'tabhedAH uttarAdhyayanAdayo'nekadhA' kahakara carcAko samApta kiyA hai| spaSTa hai ki unake sammukha aMgabAhya meM uttarAdhyayanakA vizeSa mahattva hai / aMga-aMgabAhyake vicchedako bhI koI carcA akalaMkane nahIM kii| isase yaha pariNAma to nikala hI sakatA hai ki una AgamoMkI koI vAcanAko ve vidyamAna mAnate the cAhe vaha vAcanA Aja upalabdha zvetAmbara vAcanAse bhinna hI kyoM na ho| sarvathA bhinna honekI sambhAvanA bhI kama hI hai| adhikAMza samAna ho, to koI Azcarya nahIM / pUjyapAdane kevali Adike avarNavAdakI jo carcA kI hai, usase bAdakI bhUmikA AcArya akalaMkameM dekhI jAtI hai| aisA pratIta hotA hai ki jaina Agamake bhASyAdi TIkA grantha pUjyapAdake samakSa nahIM Aye kintu akalaMkane dekhe haiM / yahI kAraNa hai ki unhoMne avarNavAdakI carcA meM kucha naI bAteM bhI jor3I haiM / tattvArthasUtrakI (6-13) vyAkhyAmeM AcArya akalaMka kahate haiM, "piNDAbhyavahArajIvinaH kevaladazA nirharaNAH alAbUpAtraparigrahAH kAlabhedavRttajJAnadarzanaH kevalina ityAdivacanaM kevaliSvavarNavAdaH / " sarvArthasiddhimeM to kevalAhArakA nirdeza kara Adi pada de diyA thA, taba yahA~ vastra, pAtra aura jJAnadarzanake kramika upayogako dekara Adi vacana diyA hai| spaSTa hai ki aba vastra aura pAtrako lekara jo vivAda digambara-zvetAmbaroMmeM huA hai, vaha bhI nirdezayogya mAnA gayA aura niryakti aura bhASyameM jJAnadarzanake kramika upayogakI jo siddhasenake virodhameM carcA hai, vaha bhI ullekha yogya ho gaI / aba donoM sampradAyoMkA matabheda ubhara AyA hai-aisA kahA jA sakatA hai| isI prakAra zratAvarNavAda prasaMgameM bhI anya bAteM nirdeza yogya ho gaIM : "mAMsamatsyabhakSaNaM madhusurApAnaM vedanAditamaithunopasevArAtribhojanamityevamAdi / " spaSTa hai ki ye AkSepa bhASyako lekara hI arthAt zvetAmbaroM dvArA mUlakI jo vyAkhyA kI jAne lagI, usase asaMmati bar3hatI gii| saMghake avarNavAdako par3hakara vaha avarNavAda jainoMke dvArA hI kiyA gayA ho, aisA sarvArthasiddhise phalita nahIM hotA / sarvArthasiddhi meM likhA hai, "zUdratvAzucitvAdyA virbhAvana,' isase yaha AkSepa ajainoM dvArA hI kiyA jA sakatA hai, yaha spaSTa hai| kintu AcArya akalaMkane jo yaha likhA, "aite zramaNAH zUdrAH asnAnamalAdigdhAMgAH azucayo digambarA nirapatrapAH" usase spaSTa hotA hai ki yaha AkSepa karanemeM zvetAmbara bhI zAmila haiM / pratIta hotA hai ki donoM sampradAyoMkI khAI uttarottara bar3hatI jA rahI hai| phira bhI, itanA to svIkAra karanA hI hogA ki samagrabhAvase Agamaviccheda yA usake aprAmANyakI carcA akalaMkane kI nahIM kii| isase itanA to kahA jA sakatA hai ki mUla AgamoMko lekara abhI vivAda khar3A nahIM huA hogaa| pulAkAdike viSayameM pUjyapAdane (9-46) unako zrAvaka nahIM mAnA jA sakatA, nirgrantha hI ve kahe jAyegeM, yaha spaSTa kiyA thA aura kahA thA, "guNabhedAdanyonyavizeSe'pi naigamAdinayavyApArAta sarvepi hi bhavanti", kintu AcArya akalaMkane isa carcA ko aura spaSTa kiyA ki ye guNahIna haiM, ataeva nizcayanayase -137

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nirgrantha nahIM haiM kintu saMgrahavinaya se haiM, " yadyapi nizcayanayApekSayA guNahIneSu na pravartate tathApi saMgrahavyavahAranayavivakSAvazAt sakalavizeSasaMgraho bhavati / " jisa granthakI TIkA akalaMka kara rahe haiM, usake viruddha to ve jA nahIM sakate the, ataeva nirgrantha kahane meM unheM koI bAdhA nahIM kintu spaSTa kiyA ki ye nAma mAtrake nirgratha haiM / unameM nirgranthake guNa nahIM / sarvArthasiddhimeM guNakA tAratamya mAnakara pulAkAdiko nirgrantha mAnA jabaki yahA~ kevala nAmamAtrase mAnA haiM aura bhagnavrata nirgranthake bAhya rUpako bhI lekara unheM zrAvaka zabdavAcya nahIM mAnA jA sakatA, yaha bhI akalaMkane kahA hai, "yadi bhagnavrate'pi nirgranthazabdo vartate, zrAvakepi syAditi atiprasaMga: 1 naiSa doSaH / kutaH ? rUpAbhAvAn nirgrantharUpAbhAvAt, nirgrantharUpamatra naH pramANaM, naca zrAvake tadasti, iti nAtiprasaMga: / " yahA~ eka bAta aura dhyAna denA jarUrI hai / pUjyapAdane mAtra itanA hI kahA thA ki pulAkAdi vratoMkA pAlana pUrNarUpase nahIM karate / isI AdhArapara akalaMkane bhI pUjyapAdakA anusaraNa hI kiyA hai / AcArya vidyAnandane tattvArthazlokavArtika meM bhI Agamake aMga-aMga bAhya kA prAmANya svIkRta kiyA hai| (120 - 4) aura "satyaM zrutaM sunirNItAsaMbhavAdbAdhakatvataH / " ( 9.20 - 65 ) isa anumAnase bhI prAmANya siddha kiyA hai aura antameM kahA haiM : proktabhedaprabhedaM tacchrutameva hi taddRDham / prAmANyamAtmasAtkuryAditi nazcitayAtra kim / / 1.20.83 / / tattvArtha ke ukta digambara TIkAkAroMke matase Agamake AcArAdi aMgrapraviSTa aura dazavaikAlika Adi aMgAkA pramANya hai, itanA to siddha hotA hI hai aura ina TIkAkAroMne AgamavicchedakI koI carcA bhI nahIM kii| isase yaha bhI siddha hotA hai ki ve apane kAla taka unake astitvake viSayameM bhI saMdigdha nahIM the / arthAt hI jinagranthoMko ve nAmataH svIkAra karate haiM / unakA astitva bhI unake kAla taka nizcita rUpase thA hI, vicchedakA prazna hI nahIM uThatA / AcArya vidyAnandakI pulAkAdikI carcAmeM spaSTa rUpase vastrAdikI carcAne sthAna pAyA hai / vahA~ mUrcchA aura bAhya vastugrahaNake kAryakAraNakI carcA bhI hai aura nirgranthakA bAhyarUpa yathAjAta hI ho sakatA hai / ataeva vastradhArI nirgrantha nahIM kahe jA sakate / pulAkAdiko vyavahArase aura nizcayase bhI nirgrantha kaha sakate haiM kintu vastradhArIko nahIM, yaha spaSTIkaraNa zvetAmbara digambara ke sampradAyabhedako spaSTa rUpase vyakta karatA hai / unhoMne kahA hai : pulAkAdyA matAH paMca nirgranthA vyavahArataH nizcayAccApi nairgranthya sAmAnyasyAvirodhataH / vastrAdigranthasaMpannA tato'nye neti gamyate -- tattvArthazloka 9-46, 1 / "ratnatrayopetaH zramaNagaNaH saMgha : " ( 6-13) yaha vyAkhyA saMghakI pUjyapAdane kI thI / akalaMkane bhI yahI vyAkhyA mAnI hai / sAtha hI, digambara muni akele bhI vicaraNa karate haiM, isa dRSTise samAdhAna bhI kiyA hai ki eka vyaktikA bhI saMgha ho sakatA hai / isake lie AdhAra bhagavatI ArAdhanA ( gA0 714 ) hai | vidyAnaMda bhI yahI kahate haiM / kintu zrutasAgarane saMghakI jo vyAkhyA kI hai, vaha hai, samyagdarzanajJAnacAritrapAtrANAM zramaNAnAM paramadigambarANAM gaNaH samUhaH saMgha ucyate / ' (6-13) spaSTa hai ki zvetAmbara muniyoMke samudAyako saMgha nahIM kahA jA sakatA / kevalike avarNavAdake viSayameM zrutasAgarane likhA hai, "kevalinaH kila kevalajJAninaH kavalAhArajIvinaH teSAM ca rogo bhavati, upasargazca saMjAyate, nagnA bhavantyeva paraM vastrAbharaNamaNDitA dRzyante / " ityAdi 6-13 / isase inakI vetAmbara zAstrakI vizeSa jAnakArI pragar3ha hotI hai / - 138 -

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zrutake avarNavAdake viSaya meM zrutasAgarane likhA hai - "mAMsabhakSaNaM, madyapAnaM, mAtRsvasrAdimaithunaM jalagAlane mahApApamityAdi" 6-13 / isameM mAtRmaithuna aura jalagAlanameM mahApApakI jo bAta likhI hai, usake mUlakI talAza karanA jarUrI hai / bahanake sAtha maithunakI bAta saMbhavataH yugalika carcA lekara hai aura aisI carcAkA nirdeza jinasena Adike digambara purANoMmeM varNita nahIM hai / zvetAmbara AgamoM aura purANoM meM hai / vastra ke viSaya meM bhagavatI ArAdhanAke anusAra apavAda mAnakara bhI zrutasAgarane zvetAmba roke viSayameM yaha likhA hai, "amumevAdhAraM gRhItvA jainAbhAsAH kecit sacelatvaM munInAM sthApayanti tanmithyA, sAkSAnmokSakAraNaM nirgranthaliMgamitivacanAt / apavAdavyAkhyAnaM tu upakaraNakuzIlApekSayA kartavyam" (6-49 ) / spaSTa hai ki aba zvetAmbara jaina nahIM kintu jainAbhAsakoTimeM gine jAne lage the / yahA~ isa prazna para bhI vicAra karanA jarUrI hai ki pUjyapAdase lekara zrutasAgara taka kisIne bhI Agamaviccheda kI carcA kyoM nahIM kI? mere vicArase isakA kAraNa yaha ho sakatA ki ina sabhIne yaha carcA to kI hI hai ki Agama anAdi nidhana haiM / zvetAmbara bhI ise mAnate hI haiM / jaba anAdi nidhanakA samarthana kiyA aura tattatsamaya meM punaH punaH AgamoMkA AvirbhAva svIkRta kiyA, taba Agamake vicchedako carcA aprAsaMgika hI hogI / yaha digambara- paraMparAmeM, Agama vicchinna hue, aisA na kahakara Agamaghara nahIM rahe, aisI bhAvanAko bala diyA hai / ataeva Agama vicchedakI carcA pUjyapAdAdi AcAryoMne uThAI na ho, yaha saMbhava hai / naMdIcUrNa meM hama dekhate haiM ki vahA~ isa viSaya meM do mata haiM - eka hai, duSkAlake kAraNa Agama vipranaSTa hue aura dUsarA haiAgama ke anuyogavara vinaSTa hue / digambara granthoMmeM zrutAvatArako carcAmaM AgamadharoMkI bAta kahI jAtI hai yaha pramANa hai ki unake mata meM AgamadharakA viccheda mAnya ho, na ki AgamoMkA / ataeva pUjyapAdAdi AcArya Agama vicchedakI carcA na kareM, yaha svAbhAvika hai / BOA CH Ho - 139 -

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samayasArake bhASya AtmakhyAtikI mudrita pratiyoMmeM eka mahattvapUrNa pAThameM ekarUpatAko AvazyakatA paNDita mANikacandra cavare, kA jA AcAryazrI kundakundake samayaprAbhRta paramAgamake adbhuta bhASyakAra AcAryazrI amRtacandrake AtmakhyAti bhASyake gAthA saptaka kramAMka 39 kA 355 jo bhASya mudrita nAnA pratiyoMmeM prakAzita huA hai, vaha lipikAroMke pramAdase anyAnya rUpameM prakAzita huA hai| usa pAThameM eka dhArA nahIM raha paayii| A0 amRtacandra bhAvavAhI samarpaka racanA tathA zabdaracanAke liye pUrNa samartha bhAvaprabhu aura bhASAprabhu racanAkAra haiN| kahIM bhI racanAmeM zithilatA yA yadvAtadvA prabRtti nahIM hai| vikalpake liye gujAyaza hI nahIM hai| inakA ekaeka zabda napA tulA hai| padaprayogahI nahIM, zabdaprayoga, zabdoMmeM akSara-prayoga taka sUtraracanAkI taraha yathAsthAna aucityapUrNa hI haiM / bhASyakA nimnalikhita eka aMza hai jisa pAThameM sudhAra hokara bhaviSyake prakAzanoMmeM eka dhArA aura ekarUpatA honA nitAnta Avazyaka hai / AzA hai vijJa prazasta adhyavasAyI aura paNDitagaNa yogya nirNaya kreNge| bambaIkI rAyacandra jaina zAstramAlAse prakAzita aura mahendrapriMTarsa, sarAphA (jabalapura) dvArA mudrita pratimeM pRSTha 437 para vaha pATha nimna prakAra hai : "yathA ca sa eva zilpI cikIrSuzceSTAnurUpamAtmapariNAmAtmakaM karma karoti, duHkhalakSaNamAtmapariNAmAtmakaM ceSTAnurUpaM karmaphalaM bhuMkta ca, ekadravyatvena tato'nanyatve sati tanmayazca bhavati, tataH pariNAmapariNAmibhAvenatatraiva kartRkarma-bhoktRbhogyabhogyatvanizcayaH / " ___ "tathA'tmApi cikISuzceSTAnurUpamAtmapariNAmAtmakaM karma karoti, duHkhalakSaNamAtmapariNAmAtmaka ceSTAnurUpaM karmaphalaM bhuMkte ca, ekadravyatvena tato'nanyatve sati tanmayazca bhavati, tataH pariNAmapariNAmibhAvena tatrava kartRkarma-bhoktabhogyatvanizcayaH / " bambaI kI isa pratike pahale mudrita pratiyoMmeM tathA anantara prakAzita pratiyoMmeM yaha aMza bhinna-bhinna rUpase mudrita hotA gayA / una saba prakAzanoMkI tAlikA pAThakoMke vicArArtha saMlagna hai| ise pAThabheda kahaneke liye himmata nahIM hotii| yaha mUlameM lipikArake pramAdavaza hI yaha mudraNa galata rUpase calA A rahA sA pratIta hotA hai| vicAra pUrvaka bhaviSyake liye usameM sudhArako atIva AvazyakatA hai| usameM sudhAra kiye binA arthameM pUrNarUpeNa yathArthatA nahIM A sakatI / dhyAna dene yogya pada haiM : ceSTArUpaM "aura ceSTAnurUpaM / " yaha prakaraNa kartAke sambandhameM hai| vaha jo karma (kriyA) karatA hai aura jo jo karmaphala bhogatA hai, prakArakA hotA hai ? ise vyavahAra dRSTi aura paramArtha dRSTise kaisA samajhanA cAhiye ? yahA~ isakA dRSTAntapUrvaka pUrNarUpeNa spaSTIkaraNa kiyA gayA hai| kartAke dvArA kiyA jAne vAlA karma (kriyA-vyApAra) jo jo hotA hai, vaha ceSTArUpa hotA hai yA ceSTAnurUpa hotA hai, isakA sUkSma vicAra pUrvaka nirNaya honA Avazyaka hai| vicAra karanepara yaha spaSTa -140 -

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- 141 - pustikA mudraNasthAna bambaI dillI sonagar3ha kalakattA kArajA meraTa ( mUlamAtra ) sambhAvya pATha tAlikA - 1 samayasAra gAthA 349 - 355 ke bhASyakI bhinna-bhinna rUpatA dRSTAntaH -- yathA dASTantiH -- tathA dRSTAntaH - yathA dASTantiH dRSTAntaH dASTantiH - tathA - -- yathA zilpI tathA AtmA dRSTAntaH - yathA dASTantiH tathA zilpI AtmA - dRSTAntaH yathA dASTantiH -- tathA dRSTAntaH - yathA - dASTati:- yathA zilpI ---- * ceSTArUpaM * zilpI AtmA - ceSTArUpaM zilpI AtmA zilpI AtmA www zilpI AtmA --- pATha - - ceSTAnurUpaM - karma karoti / duHkhalakSaNaM ceSTAnurUpaM karma karoti / ceSTAnurUpaM ceSTArUpaM ceSTArUpaM ceSTA rUpaM ceSTA rUpaM - ceSTArUpaM - - karma karoti / - karma karoti / - -- karma karoti / * karma karoti / karma karoti / - karma karoti / -- -- ceSTAnurUpaM * karma karoti / ceSTA rUpaM karma karoti / ------ -- - karma karoti / karma karoti / "" "" 11 " 11 ceSTAnurUpaM karmaphalaM bhuMkte / ceSTAnurUpaM karmaphalaM bhuMkte / ceSTArUpaM karmaphalaM bhuMkte / ceSTarUpaM karmaphalaM bhuMkte / ceSTAnurUpaM karmaphalaM bhuMkte / ceSTArUpaM karmaphalaM bhuMkte / ceSTArUpaM karmaphalaM bhuMkte / ceSTArUpaM karmaphalaM bhuMkte / ceSTAnurUpaM karmaphalaM bhuMkte / ceSTAnurUpaM karmaphalaM bhuMkte / ceSTAnurUpaM karmaphalaM bhuMkte / ceSTAnurUpaM karmaphalaM bhuMkte /

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dRSTi meM A sakatA hai ki jo jo kriyA-vyApAra hotA hai, vaha svayaM ceSTArUpa hI hotA hai na ki ceSTAnurUpa / kyoMki kriyA-vyApArase bhinna ceSTA koI svatantra vastu nahIM hotii| ataH dRSTAnta aura dAnti donoM jagaha para "ceSTArUpamAtmapariNAmAtmakaM karma karoti / " aisA hI pATha nirdoSa pratIta hotA hai| yahA~ rUpamAtmapariNAmAtmaka karmakaroti' yaha pATha ThIka nahIM mAlUma hotaa| A0 amRtacandrakI racanAkA adhyayana aura prakaraNakA manana karaneke anantara sahaja hI yaha khyAlameM aavegaa| ceSTA koI alaga-pRthaka ho aura kriyA-vyApAra rUpa karma koI svataMtra ho, aisA nahIM hai / ataH 'ceSTAke anurUpa isa arthameM zabda prayoga koI artha nahIM rakhatA / isa prakAra karma (kriyAvyApAra rUpa) kA khulAsA karate samaya 'ceSTAnurUpamAtmapariNAmAtmakaM karmaphalaM bhukte'-aisA pATha honA caahiye| kyoMki sukha-dukha-rUpa jo jo karmaphala hotA hai, vaha pUrva meM kiye gaye bhale-bure (ceSTArUpa) karmake anurUpa hotA hai| phala koI ceSTArUpa nahIM hotaa| aisI merI dhAraNA hai| yadi mAnA bhI jAvegA, to karmake svarUpameM aura karmaphalake svarUpameM antara nahIM rhegaa| ataH karmako sunizcita rUpase ceSTIrUpaM aura karmaphalakA svarUpa spaSTa karate samaya ceSTAnurUpaM aisA prayoga dRSTAnta aura dAnti -donoM jagahapara karanA yogya hotaa| aura aisA pATha bambaI-dillI tathA meraThakI (sArtha) nayI pratimeM mudrita bhI hai| tAlikAko sUkSmatAse dekhanese yaha sahaja spaSTa ho jAvegA ki mudrita pratiyoMmeM ekarUpatA nahIM hai / maiM AzA karatA hU~ ki vijJa adhyavasAyI paNDitagaNa isa viSayameM apanA abhiprAya tathA manana pragaTa karanekA anugraha kareMge aura prakAzaka sAvadhAnI pUrvaka AgAmI AvRttiyoMmeM sudhAra avazya kareMge / jisase arthagrahaNameM nirdoSatA aavegii| rasahAni tathA arthahAni bhI nahIM hogii| kyA hI acchA hogA yadi AtmakhyAti ke tAlabaddha-layabaddha adbhutagadya aMzakA bhI prAcIna zuddha pratiyoMke AdhArase zaddha saMskaraNa ho / HbON IN 256 -142 -

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saMgrahavRttike asaMgrahavRttikI ora agaracandra nAhaTA, bIkAnera vizvake samasta prANiyoMmeM mAnava eka vicArazIla aura viziSTa prANI hai| manakI vizeSa zaktike dvArA usane naye AviSkAra kiye, aneka prakArake cintana aura kAryoM dvArA viSa aura amata gholA / isIliye zAstrakAroMne manuSyako hI sabase U~ce aura nIce padoMkA adhikArI mAnA / phalataH vaha sAtaveM naraka taka nIce aura U~cese U~ce mokSa takako pA sakatA hai| mAnasika aura zArIrika zaktimeM samaya-samaya para bahuta adhika utthAna aura patana yAnI krAnti huI aura usa vikAsa paramparAkA itihAsa bahuta hI rocaka evaM jJAnavardhaka hai| anya prANiyoMkI apekSA saMgraha aura asaMgraha vRtti bhI manuSyoMmeM hI adhikase adhika parimANameM pAI jAtI hai| saMgrahake sAdhana aura saMrakSaNameM upAya bhI sabase jyAdA usIko prApta evaM jJAta haiM aura usIne saMgrahavRttike lAbhAlAbhakA sabase adhika cintana va anubhava karake asaMgraha vRtti yA tyAgakI ora sabase adhika pragati kI hai| prastuta lekhameM mAnavakI ina donoM prakArakI vRttiyoMke vikAsakA saMkSipta itihAsa jaina dRSTikoNase upasthita kiyA jA rahA hai, kyoMki jainadharmameM aparigrahako sabase adhika mahattvakA sthAna milA hai| jaina tIrthaMkaroM Adine tyAgakI uccatamabhUmikAkA sparza kiyA aura pratyeka jainIke liye parigrahakA parimANa tathA icchA va macchIkA saMkoca Avazyaka mAnA gayA hai| hiMsA AdikI taraha hI parigrahako pApa aura aparigrahako dharma mAnA gayA / koI bhI prANI janma lete samaya zarIrake atirikta koI bhI vastu sAtha lekara nahIM aataa| ataH svabhAvataH vaha aparigrahI-sA hai kyoMki jAte samaya bhI saMgrahakI huI koI bhI vastu sAtha nahIM le jAI jA sktii| saMgrahavRtti saprayojana hai| jyoM-jyoM manuSyakI AvazyakatAyeM aura icchAyeM bar3hatI haiM, vaha adhikAdhika saMgrahakI ora pravRtta hotA hai| aura jaba saMgrahIta yA asaMgrahIta padArthoM kI muchI yA mamattvakA tyAga kara detA hai, taba vaha aparigrahI, nivRtta yA tyAgI kahalAtA hai / jainadharma nivRtti yA tyAga pradhAna hai| bhogoMse haTakara tyAgakI aura bar3hanA hI jainadharmakA sandeza hai kyoMki bhoga va saMgrahavRtti caMcalatA, viSamatA, bandha aura azAntike kAraNa hai aura samatvakA adhikAdhika vikAsa jainadharmakI sAdhanAkA mukhya dhyeya hai| jainagranthoMke anusAra, vizvake utthAna aura patanakI pradhAnatAko lakSyameM rakhate hue ina yugoMko avasarpiNI aura utsarpiNI nAmoMse vibhAjita kiyA gayA hai| utsarpiNI kAlameM kramazaH utthAna aura avasarpiNImeM kramazaH avanati hotI jAtI hai| pratyeka kAlake 6-6 cakra yAne Are hote haiN| vartamAnameM avasarpiNI yAne avanati kAla cala rahA hai| prANiyoMkA deha mAna, Ayu zakti AdimeM kramazaH hrAsa hotA jA rahA hai| prathama tIna Aroke samaya kramazaH hrAsamAna hote hue bhI unameM jIvana eka sA~cemeM DhalA huA thaa| vaha ya galika kAla thA arthAt strI aura puruSa yugmake rUpameM sAtha hI janma lete, vayaska hone para unameM strI aura puruSakA sambandha hotA aura phira yugalikako janma dekara hI ve mara jAte / aisA kahA gayA hai ki usa samaya zarIra va AyukA parimANa bahuta adhika thA para unakI icchAe~, AvazyakatAe~, AhAra Adi bahata hI kama the / kalpavRkSoMse hI unakI AvazyakatAoMkI pUrti ho jAtI thii| khAneko phala aura pahananeko -143 -

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kapar3e, AbhUSaNa ityAdikI pUrti dasa prakArake vRkSoMse hI ho jAtI thI, unheM saMgraha karane aura saMrakSaNa karanekI koI AvazyakatA va cintA na thI / jaba jo, jitanI AvazyakatA huI, una vRkSoM dvArA unakI pUrti ho jAtI / isa tarahakA eka sA~ce meM DhalA huA-sA jIvana vyatIta honese use bhoga bhUmikA kAla kahA gayA hai / asi, masi, kRSi Adi karmokI utpatti hone para uttaravartI samayako karmabhUmi kAla kahA gayA hai| jyoM-jyoM una vRkSoMkI phaladAyI zakti kama huI aura yugalikoMkI kSudhA Adi AvazyakatAyeM bar3hIM, no IrSyA, kalaha, dveSa Adi bar3hane ke sAtha corI aura saMgrahavRtti bhI bddh'ii| paramparAse prApta apane vRkSoMke phaloMse jaba unakI icchAoM kI pUrti na hotI ( kyoMki pahalekI apekSA ve phala kAla kama dene lage the), to dUsaroMke hisse ke vRkSoMse bhI lAbha uThAnekI vRtti jaagii| saba samaya eka samAna utpAdana nahIM hone se saMgrahakI AvazyakatA bhI ho AI kyoMki jisa samayameM AvazyakatA ke anurUpa sAmagrI na mile, usa samaya ke lie kucha kaThinAI va asuvidhA pratIta hone lagI / isase sabhI prakArakI anaitikatA va aparAdha bhI bar3he / kramazaH tIsare Areke antameM aisI viSama aura krAntikArI paristhiti meM prathama tIrthaMkara RSabhadevakA janma huA / inhoMne apane yugameM eka apUrva krAnti kI, kyoMki vaha saMkrAnti kAla thA / idhara manuSyoMkI santAnoMkI adhikatA honI prArambha huI, to utpAdanake sAdhana bhI bar3hAne Avazyaka ho gaye / " AvazyakatA hI aviSkArakI jananI hai' ke siddhAntAnusAra bhagavAna RSabhadevane kRSi, asi, masi Adi samasta karma, kalAkauzala strI-puruSoM ko sikhAye / unhoMne puruSoMko bahattara aura striyoMkI causaTha kalAoMko pATha par3hAyA / utpAdana aura janasaMkhyA - donoM kI abhivRddhi huI / apanI-apanI zakti aura buddhike anupAtase utpAdana AdikI kamI - bezI honese logoMkI Arthika sthiti meM viSamatA AI / kisIne apanI mAnasika va zArIrika zaktiyoM kA upayoga kara AvazyakatAoM se adhika utpAdanakara bahuta bar3A saMgraha kara liyA, to koI vyaktiisa kSetra meM pichar3a gaye / isa taraha saMgrahavRttikA sUtrapAta hokara kramazaH AvazyakatAyeM bar3hIM aura unase bhI bahuta adhika icchAyeM bar3hoM / AvazyakatAoMkI pUrti to phira bhI ho sakatI haiM kyoMki jIvana sImita hai aura zaktiyoMkA vikAsa aparimita hai / para icchAyeM to AkAza ke samAna ananta haiM / ataH unakI pUrti honA asaMbhava hai / eka icchAkI pUrti huI to dUsarI aneka prakArakI icchAyeM jAga uttheNgii| aba saMgraha kevala apane liye hI nahIM, parivAra bar3hanese sAre parivArake liye bhI bar3hAnA Avazyaka ho gyaa| phira sabhI vyakti eka samAna utpAdana kara nahIM sakate, isaliye jo utpAdana karanemeM samartha haiM, unheM unake lie bhI cintA honI svAbhAvika hai / phira jaba santAnake prati mamatva yA moha bar3hatA gayA, to unheM va unakI saMtati ke liye isa taraha kaI pIr3hiyoMke liye saMgraha karanekI pravRttine jora pakar3A / manISI vyaktiyoMne saMgrahIta dhana yA padArthoM kI tIna gatiyA~ batalAyI haiM--dAna, bhoga aura vinAza / bhogake liye Aya sImita hai aura adhika bhoga roga Adi doSoMkA kAraNa hai, isaliye dAna dharmako khUba mahatva diyA gayA hai, kyoMki bhoga aura dAnake rUpameM upayoga na huA to saMgrahakA tIsarA mArga vinAza hI hogA, cAhe vaha kisI bhI tarahase ho / svecchAse nahIM, to anicchAse bhI saMgrahIta vastuoM ko kisI bhI taraha chor3anA hogA hI / ataH unakA dAna karake hI sadupayoga kyoM na kiyA jAya ? RSabhadeva ke pahale jo yugalika jIvana thA, usameM na atibhoga thA, na yoga thA, na ugra pApa thA, na dharmamaya jIvana thA / anaitikatA va pApa na hokara eka sA~ce meM DhalA huA-sA jIvana thA / manakI kulaSita vRttiyA~ na thIM / isaliye unake lie devagatikA hI vidhAna milatA hai| idhara jaba pApa pravRttiyA~ panapIM, to dharmako AvazyakatA ho uThI, isaliye naraka aura mokSake dvAra khula gaye / karmamaya jIvanake sAtha dharmamaya - 144 -

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jIvanakA sambandha lagA haA hai| usI vikasita zaktikI dizA mor3akara use satkarmameM lagA diyA jAya, to jIvanotthAna avazyambhAvI hai| isIliye kahA gayA hai-'je kamme sUrA te dhamme sUrA' / jo adhikase adhika saMgraha kara sakatA hai, vaha adhikase adhika tyAga bhI kara sakatA hai, vRtti yA zaktiko dizA bhara badalanekI bAta hai| vizvameM jo bhI saMgharSa hai, anIti yA adharma hai, usakA pradhAna kAraNa saMgraha yA mamatva hai| kisI vastupara maine apanApana Aropita kara diyA, to use maiM dUsaroMko na lene dUMgA, na dUMgA hI / usake lie yuddha, dveSa, kalaha-sabhI kucha kiye jAte hai / jo vastu merI nahIM hai, para use prApta karanekI icchA ho gaI, to usake prati merA mamatva jagA aura phira jisa kisI bhI prakArase, dUsarekA vinAza karake bhI, usakI prAptikA prayatna mere dvArA kiyA jaaygaa| sabhI yuddha dvaSa, azAnti aura anaitikatA isI parigrahapara AdhArita haiN| zAnti prAptikA upAya sImita mamatvakA parityAga hai| jIvanopayogI kisI bhI vastupara vyakti vizeSa yA deza vizeSakA adhikAra na hokara yadi vaha sabake lie sulabha ho jAya, vyakti saMyama, tyAgakI ora bar3hate hue dUsaroMke lie una vastuoMko mukta kara de, unase apanApana haTA le, to azAnti svayaM haTa jaavegii| mamatvako dUra karaneke do tarIke hai-mamatvakA parihAra aura mamatvakA vistAra / samatvakI ora bar3haneke lie mamatvakA parihAra to karanA hI hogA, para yadi hama sImita mamatvako haTAkara usakA vistAra karate huye samasta prANiyoMko apanA parivAra hI mAna leM, to usakA pariNAma bhI samatvameM hI pariNata hogaa| koI vastu hamArI nahIM, sAre samAja, rASTra va dezakI hai aura hama saba usIke aMga haiN| yA jo bhI vyakti haiM, ve apane hI hai, aisA mAna lenese alagAva, viSamatAkA bhAva haTakara azAntike kAraNa naSTa ho jAyegeM / "tyAga karate hae bhoga karo" isa upaniSada vAkyakA sandeza bhI yahI hai ki tyAgakA lakSya bhulAyA na jAya, bhogoMmeM Asakti bar3hAI na jAya, vastuoM va dhanake hama TrasTI banakara raheM-gAndhIjIkA yahI sandeza thaa| jainadharmameM muni jIvanake lie asaMgrahI jIvana bitAneke kaThora niyama haiN| kalake bhojanakA bhI muni Aja saMgraha karake nahIM rakha sktaa| usake lie rupaye-paisekA to sparza bhI niSiddha hai| ucca jIvanameM to digambaratva hI apanAyA jAtA hai| zarIrake sivA mayara-picchI kamaNDalake samAna dharmopakaraNoMke atirikta aura koI cIja usake pAsa nahIM rhtii| vaha bhikSAvRtti se AhAra grahaNa karatA hai, vaha bhI hAthameM hii| koI pAtra bhI nahIM rakhA jaataa| dasaraM prakArake sthavirakalpI sAdhaoMke AcArameM vastra. pAtra Adi dharmopakaraNoMkI kucha chUTa rahatI hai| gahasthake lie sarva saMga yA saMgrahakA parityAga sambhava nahIM, para usake lie bhI parigrahakA parimANa karanA pA~cavA~ aNavrata hai| vaha apanI icchAoMko sImita kara le unheM AvazyakatAoMse adhika bar3hane na de / unako aura bhI sImita karaneke liye aNuvratoMke sAtha gaNavrata aura zikSAvrata jor3e gaye haiM, jinameM subahase zAma aura zAmase subaha takake bhogopabhogakA parimANa caudaha niyamoMke dvArA kiyA jAtA hai| jaina muniyoMne vastuoMpara jo vyaktikA mamatva hai usa mamatvako haTAnekA bahuta adhika prayatna kiyA hai| unhoMne dekhA ki eka-eka iMca bhamike lie eka hI mAtAkI kokhase janme hae bhAI-bhAI bhI parasparameM lar3ate haiM / rAjA Adi adhipati to use apanI hI bapautI mAnate hue bar3e-bar3e yuddha taka karate haiM, jinameM lAkhoM vyaktiyoMke prANoMkI aura lAkhoM karor3oMkA dhana va vastUoMkA vinAza hotA hai aura jaldI rAjagaddI prApta karaneke lie putra pitAko mAra DAlatA hai| isa tarahakI vidhvaMsalIlAko dekhakara unakA hRdaya sihara uThA aura una bhUmipatiyoMko sambodhita karate hue unhoMne jo maMgalamaya vANI prasArita kI, usake do namUne

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yahA~ diye jA rahe haiM / aThArahavIM zatAbdIke kavivara dhasiMhane bahuta hI sundara dRSTAntoM dvArA 'dharatIkI ghaNiyApa' yAne mAlakIpana kaisA, isako sundara DhaMgameM pracArita kiyA hai : dharatIkI dhaNiyApa kisI ? bhogatI kite bhU kitA, bhogavasI, mAMharI mAMharI karai mare / ehI taji pAtalAM upari, kakara mili keI dhruvai // 1 // dhapa hI dharaNI ketui dhusi dhari, apaNAita keI dhUvai / ghovI taNI zilA pari dhovI hUMpati, hUM-pati karai huvai / / 2 / / iNa hala kiyA kitA pati Aga, paratikha kitA kitA para pUTha / vasUdhA pragaTa dIsatI vezyA jhajhe bhUpa bhujaMgasU jhaTha // 3 // pAtala silA vezyA pRthvI, iNa cyArAM rI rIti isI / mamatA karai marai so mUrakha kaha, carmasI dhaNiyApa kisI // 4 / / eka dUsare rAjasthAnI kavine bhI kahA hai ki jisa bhUmike lie tuma isa dhana-janakA behada saMhAra karanepara tule hue ho soco to sahI ki isa bhUmiko kauna sAtha lekara gayA hai ? bar3e-bar3e rAjAoMne ise apanAmAnakara mahAbhArata jaise yuddha kie, para antameM unheM bhI jAnA par3A, para bhUmi to yahIM kI yahIM par3I rahI, koI bhI sAtha na le jA sakA : kaho bhoma kuNa le gayA ? eNa bhoma upare rAma rAvaNa hiNa aDIyA, eNa bhoma upare bahu cakra vai raNa paDiyA / eNa bhoma upare gaye vANaMvalI bAraha, eNa bhoma upare khape khohaNa aThAreha / saulA sovata sau sUrimA, darajodhana saMgrahi diyA / etalA rAjA hoI gayA, kaho bhoma kUNa le gayA // 1 // isI taraha samasta paudgalika padArthoM ko, yathAvata zarIra takakI mamatAko haTAneke lie, unhoMne unakI vinazvaratA va unake saMgraha va mamatva dvArA honevAlI kharAbiyoMke viruddha khUba sAhitya likhA va pracAra kiyA aura asaMgraha vRttikI ora bar3haneke lie preraNAdAyaka saMdeza diyaa| jarUrata usake AcaraNa kI hI hai| vizvakI azAntikA mUla kAraNa yaha saMgrahavatti hI hai| isIke kAraNa hiMsA, asatya, corI, vyabhicAra Adi sAre durguNa, vaira-virodha evaM yuddha panapate haiN| isIlie asaMgrahavRtti kI ora bar3hanA hI parama zAntikA mArga hai| saMgraha, parigraha va bhoga hI bhavabhramaNa hetu haiM aura asaMgraha, asaMga, aparigraha va Asakti tyAga hI zAnti evaM kalyANadAyaka hai / sudhIjana isapara svayaM soceM, samajheM aura zreyakI ora bddh'eN|

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viSNusahasranAma aura jina sahastranAma lakSmIcandra saroja, ema0 e0, jAvarA, ma0 pra0 hindu ke viSNusahasranAma stotrake samAna jainoM meM bhI sahasranAma stotra prasiddha hai / prAyaH donoM samAjoM meM bhaktajana pratidina sahasranAma stotra par3hate haiM / antara kevala itanA hai ki hindU samAjameM yaha stotra pUjanake pazcAt par3hate haiM aura jaina samAja meM yaha stotra pUjanakI prastAvanA meM par3hate haiM / asuvidhA yA zIghratAke kAraNa jo jinasahasranAma par3ha nahIM pAte haiM, ve bhI pratidina jinasa hasra nAmake liye ardhya to car3hAte hI haiM / paryuSaNa yA dazalakSaNa parva meM to prAyaH sabhI sthAnoM para pUjanakI prastAvanA meM jinasahasranAma par3hanekI aura usake pratyeka bhAgakI samApti para adhyaM yA puSpa car3hAne kI bhI paramparA hai / yadyapi jinasahasra nAmameM jina bhagavAnake aura unake guNoMko vyakta karane vAle ekahajAra ATha nAma haiM, tathApi isakI khyAti sahasranAmake rUpameM vaise hI hai jaise mAlAmeM eka so ATha motI yA dAne hone para bhI hindU loga unheM sau hI ginate haiM, athavA upalabdha satasaiyoM meM sAta sau se adhika chanda hone para bhI unheM sAta sau hI ginate haiM / prastuta prasa~gameM ullekhanIya yaha bhI hai ki hindU dharma meM viSNu sahasranAmake samAna zivasahasranAma yA gopAlasahasranAma aura sItAsahasranAma bhI milate haiM / isI prakAra jainoMmeM bhI jinavANImeM saMgrahIta laghusahasranAma bhI paThanArtha milatA hai / saMjJA aura racayitA donoM sahasra nAmoM kI saMjJA sArthaka hai / viSNusahasra nAmameM bhagavAna viSNuke eka hajAra nAma haiM aura jinasahasra nAmameM bhAgavAna jinake eka sahasra nAma haiM / viSNusahasra nAmake racayitA maharSivara vedavyAsa haiM / yaha unake amara grantha mahAbhAratake AtmAnuzAsana parvameM bhISma yudhiSThira samvAdake antargata hai / jinasahasranAma stotra ke racayitA AcArya jinasena haiM, jo kIrtistambhake sadRza apane Adi purANa ke liye suprasiddha haiM / chanda, prastAvanA aura samApana donoM sahasranAma stotra saMskRta bhASAke usa anuSTup chandameM haiM jo ATha akSaroMke cAra caraNoMse banA hai / donoM sahasranAma stotroMmeM apanI prastAvanA hai aura apanA samApana hai / para jahA~ viSNusahasranAma stotrakI prastAvanA meM teraha ora samApana meM bAraha zloka haiM vahAM jinasahasranAma stotra kI prastAvanAmeM tetIsa aura samApana meM teraha zloka haiM / viSNusahasranAmameM kula 142 zloka haiM aura jina sahasranAma meM kula 167 zloka haiM / donoM sahasra nAma apane-apane dharma aura devatAkI dena ko sa~joye haiM / donoM kI apanI zikSA aura saMskRti hai, para viSNusahasranAmameM jahAM laukika pravRtti bhI lakSita hotI hai, vahA~ jinasahasranAmameM alaukika nivRtti hI lakSita ho rahI hai| jahAM viSNusahasranAma meM kartRtvabhAva mukharita ho rahA hai, vahA~ jinasahasranAma prastuta prasaMga meM mauna hai| usameM AdyopAnta vItarAgatAkA hI guMjana ho rahA hai / cUMki donoM stotra bhaktimUlaka haiM aura bhakti meM bhagavAnakA Azraya lenA hI par3atA hai, ataeva vicArake dharAtalameM donoM hI sahasranAma bhaktike prakAzastambha haiM / jahA~ viSNusahasranAma meM ekamAtra viSNu hI sarvopari zIrSastha haiM, vahA~ jinasahasranAma meM sabhI jinendroMko pUrNatayA sarvazaktisampanna anantadarzana - jJAna-bala-sukhasampanna samajhane kI 147 - -

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suspaSTa svIkRti hai / viSNusahasranAma meM varNita eka hajAra nAma bhISma yudhiSThirako sunAte haiM, jina sahasranAma ullikhita eka hajAra ATha nAma jinasena pAThakoMke liye likhate haiM, para unhoMne bhI samApanake dasaveM zloka meM saMketa kiyA hai ki ina nAmoMke dvArA indra ne bhagavAnakI stuti kI thI / viSNusahasranAmakI prastAvanAmeM kahA gayA hai ki viSNu janma, mRtyu Adi chaha vikAroMse rahita hai, sarvavyApaka hai, sampUrNa loka-mahezvara hai, lokAdhyakSa hai / inakI pratidina stuti karane se manuSya sabhI dukhoMse dUra ho jAtA hai : anAdinidhanaM viSNuM savalokamahezvaram / lokAdhyakSaM stavannityaM sarvaduHkhAtigo bhavet // jina sahasranAmakI prastAvanA meM kahA gayA hai ki jinendra bhagavAna vItarAga, kSAyika samyagdRSTi haiM / Apa ajara aura amara, ajanma aura acala tathA avinAzI haiM, ataH Apake liye namaskAra hai / Apake nAma kA smaraNa karane mAtra se hama sabhI parama zAnti aura atIta sukha-santoSa tathA samRddhi ko prApta hote haiM / Apake ananta guNa haiM: ajarAya namastubhyaM namaste atItajanmane / amRtya namastubhya acalAyAkSarAtmane // alamAstAM guNastotramanantAstAvakA guNAH / tvannAma smRtimAtreNa paramaM zaM prazAsmahe || viSNusahasranAmake samApanameM kahA gayA hai ki jo puruSa parama zreya aura sukha pAnA cAhatA ho, vaha bhagavAn vyAsa dvArA kahe gaye viSNusahasranAma stotrakA pratidina pATha kare : imaM stavaM bhagavato viSNorvyAsena kIrtitam / paThet ya icchetpuruSaH zreyaH prAttuM sukhAni ca // jina sahasranAmake samApana meM bhI AcArya jinasenane likhA hai ki isa stotrakA pratidina zraddhApUrvaka pATha karane vAlA bhakta pavitra aura kalyANakA pAtra hotA hai / viSNusahasranAma stotrakA samApana anuSTup chandameM hI huA hai para jinasahasranAmastotrakA samApana anuSTupse anya chandameM huA hai / donoM hI stotra sArtha milate haiM, ataeva saMskRtavid sudhI pAThaka hI nahIM, apitu hindI bhASI bhI donoM stotroMkA Ananda le sakate haiM / samAnatA, asamAnatA evaM kalAtmakatA donoM sahasranAmoMmeM jahA~ kucha samAnatA aura asamAnatA hai, vahA~ kucha kalAtmaka nyUnAdhikatA bhI hai / yaha unake racayitAoMkI abhiruci hai, para donoMkI bhagavadbhakti ananya niSThAkI abhivyakti karatI hai / sthaviSTha, svayaMbhU, sambhava, puNDarIkAkSa, suvrata, hRSIkeza, zaMkara, dhAtA, hiraNyagarbha, sahasrazIrSa, dharmayUpa jaise zabda donoM stotroMmeM milate haiM / devatAoMkI nAmAvalI meM aise zabda A jAnA asvAbhAvika nahIM hai / kAraNa, eka to pratyeka bhASAke apane zabdakoSakI sImA hai aura dUsare eka dharma, eka vyakti, eka sAhitya, eka saMskRti apane anya samIpastha dharma, vyakti, sAhitya aura saMskRti se prabhAvita huye binA raha nahIM sakatI hai / phira yaha to bhASA hai / nAmAvalI kI samAnatAke sUcaka katipaya udAharaNa yahA~ satarka, sajaga hokara dekheM / pratyeka udAharaNameM prathama paMkti viSNusahasranAmakI hai aura dvitIya tRtIya paMkti jinasahasranAmakI hai / bhagavAn ke nAmoMke AdhAra 148 .

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para bhaktoMmeM bhAvanAtmaka ekatAkI abhivRddhikI bAta bhI deza aura kAlako dRSTimeM rakhate huye nissaMkoca kahI jA sakatI hai| (1) svayambhU zambhurAdityaH puSpakarAkSo mahAsvanaH / zrImAn svayambhU vRSabhUH sambhavaH zambhurAtmanaH // (2) aprameyo hRSIkezaH padmanAbho'maraprabhuH / stavanAre hRSIkezo jitendriyaH kRtakriyaH / / ( 3 ) aniviNNaH sthaviSTho'mUrdhamayUpo mahAmakhaH / dharmayUpo dayArAgo dharmanemirmunIzvaraH / / ( 4 ) anantaguNo'nantazrIjitamanyurbhayApahaH jitakrodho jitAmitro jitaklezo jitAntakaH / manoharo jitakrodho vIrabAhuvidAraNaH ( 5 ) zrIdaH zIzaH zrInivAsaH zrInidhiH zrIvibhAvanaH / zrInivAsazcaturvaktraH caturAsyaH caturmakhaH / / prabuddha pAThaka dekhegeM ki pAMcaveM udAharaNakI prathama paMkti aura caturtha udAharaNakI dvitIya paMkti par3hate huye lagatA hai ki eka hI pozAkameM sar3aka para do vidyAlayoMke vidyArthI jA rahe hai aura sAhityakI dRSTise anuprAsa alaGkAra to suspaSTa hai hii| viSNusahasranAmakI nAmAvalImeM vibhAjana nahIM hai, para jinasahasranAmakI nAmAvalI dasa vibhAgoMmeM vibhAjita hai| viSNusahasranAmakArane zAyada isaliye vibhAjana nahIM kiyA ki viSNuke sabhI nAma pRthaka pRthaka haiM hI, parantu jina sahasranAmakArane zAyada isaliye sau-sau nAmoMkA vibhAjana kara diyA ki jisase zloka pAThase thakI janatAko jihvAko, vANIko kucha vizrAma mile aura arghya car3hAnemeM bhI yatkiMcit sukhAnubhUti ho| hindU dharmakI eka pramukha vizeSatA samAhAra zakti bhI hai| usameM eka Izvarake tIna rUpa-brahmA, viSNu, mahezakI zaktiyoMmeM haiM aura viSNu bhagavAnke caubIsa avatAra bhI haiN| inameM RSabhadeva aura buddha bhI haiM / isI udAtta bhAvanAkA sUcaka viSNusahasranAmakA nimnalikhita zloka hai jisameM aneka logoMkA ekatrIkaraNa yA puNyasmaraNa kiyA gayA hai : . caturmUtizcaturbAhuzcatuvyUhazcaturgatiH / caturAtmA caturbhAvazcaturvedaH vivekavAn // isa zlokameM rAma, lakSmaNa, bharata, zatrughna, vAsudeva, saMkarSaNa, pradyumna tathA aniruddhako jahA~ smaraNa kiyA, vahA~ sAloka, sAmIpya, sAyujya, sArUpya gatike sAtha mana, buddhi aha~kAra aura cittako bhI dRSTimeM rakhA tathA dharma, artha kAma aura mokSa puruSArthoke sAtha Rgveda, yajurveda, sAmaveda, atharvavedako bhI nahIM bhulAyA / yaha zloka anuprAsa alaMkArakA bhI jvalanta nidarzana hai| aNu bRhatkRzaH sthUlo guNabhRnniguNo mahAn / adhRtaH svadhRtaH svAsyaH prAgvaMzo vaMzavardhanaH / / aNu, bRhat, kRzaH, sthUla, guNabhRta, nirguNa, adhRta, svadhRta jaise virodhI sArthaka zabdoMko apanemeM sameTe huye yaha zloka virodhAbhAsa alaMkAra prastuta kara rahA hai, yaha kauna nahIM kahegA ? viSNu sahasranAmameM - 149 -

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tIrthakara, zramaNa, vRSabha, vardhamAna zabdoMkA prayoga hindI aura jaina vidvAnoMke liye vizeSatayA darzanIya, paThanIya aura cintanIya hai : vRSAhI vRSabho viSNuvRSaparvA vRSodaraH / vardhanAM vardhamAnazcaviviktaH zrutisAgaraH / manojavastIrthakaro vasuretA vasupradaH AzramaH zramaNaH kSAmaH suparNo vAyuvAhanaH // jinasahasranAma stotrameM sthaviSThAdizatakaMkA caturtha zloka punaH punaH paThanIya hai| isameM bhagavAna jinendrakA guNagAna karate huye kahA gayA hai ki jinendradeva pRthvIse kSamAvAna haiM, salila-se zItala hai, vAyuse aparigrahI haiM, aura agnizikhA sadRza urdhvadharmako dhAraNa karanevAle haiN| suprasiddha upamAnoMse apane ArAdhya upameyakI abhivyaktikI yaha viziSTa zailI kisake hRdayako sparza nahIM karegI ? kSAntirbhAk pRthvImUrtiH zAntirbhAk salilAtmakaH / vAyumUrtirasaMgAtmA vahNi mUrtiradharmadhRk // isI prakAra zrIvRkSAdizataMke AThavese gyArahaveM zlokoMmeM aura mahAmunyAdizatake Arambhika chaha zlokoM kavi-kula-bhaSaNa jinasenane 'ma, varNake zabdoMkI jhar3I lagAkara prabuddha pAThakoMko bhI camatkRta kara diyA hai| udAharaNasvarUpa mahAmani tIrthakara viSayaka nimnalikhita zloka dekhiye, jo anuprAsa alaMkArakA eka zreSThatama udAharaNa hai : mahAmunirmahAmaunI mahA dhyAnI mahAdamaH / mahAkSamo mahAzIlo mahAyajJo mahAmakhaH / / jinasahasranAma stotrameM jitane bhI zloka haiM, ve jinake hI viSayameM haiM, unameM yogamUlaka nivRtti hai, bhogamUlaka vaha loka pravRtti nahIM hai jo viSNusahasranAmake puSpahaMsa, brAhmaNapriya jaise zabdoMke prayogameM haiN| digvAsAdizataMkA prathama zloka jinacaryAkA eka utkRSTa udAharaNa hai : digvAsA vAtarazano nirgrantho nirambaraH / niSkicano nirAzaMso jJAnacakSuramomuhaH / / dizAyeM jinake vastra haiM aura jinakA havA bhojana hai, jo bAhara bhItarakI granthiyoM (manovikAroM) se rahita haiM, svayaM AtmAke vaibhava sampanna honese Izvara hai aura vastravihIna haiM, abhilASAoM aura AkAMkSAoMse rahita hai, jJAnarUpI nayanavAle haiM aura amAvasyAke andhakAra sadRza ajJAna-mithyAtva-durAcArase dUra hai, aise jina jJAnAbdhi, zIlasAgara, amalajyoti tathA mohAndhakArabhedaka bhI haiM / jina sahasranAmameM brahmA, ziva, buddha, brahmayoni, prabhaviSNu, acyuta, hiraNyagarbha, zrIgarbha, padmayoni jaise nAma bhI jina ( jitendriya ) ke batalAye gaye haiN| jinasahasranAmameM jinako praNavaH, praNayaH, prANaH, prANadaH, praNatezvaraH" kahA gayA hai| isake anurUpa hI viSNu sahasranAmameM "vaikaNThaH, puruSaH, prANaH, prANadaH, praNavaH, pathaH.. kahA gayA hai| jinasahasranAma meM jahA~ "pradhAnamAtmA prakRtiH, paramaH, paramodayaH,, kahA gayA hai, vahA~ viSNusahasranAma stotrameM "yogAyogavidAM netA pradhAnapuruSezvaraH' kahA gayA hai| jinasahasranAmameM "sadAgatiH satkRtiH sattA sadbhUtiH satyaparAyaNaH" kahA gayA / "sadAyogaH sadAbhogaH sadAtRptaH sadAzivaH,, bhI kahA gayA hai /

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isa prakAra donoM stotroMke zabdoM, arthoM aura bhAvoMmeM paryApta sAmya upalabdha hotA hai aura yaha saMkucita svArtha para AdhArita sAmpradAyika vyAmohase Upara uThakara bhAvanAtmaka ekatA aura dhArmika sahiSNutAkI ora iMgita karatA hai / dharmakI dharA para jAtikA nahIM, guNa aura karmakA hI mahattva hai / jainadharmake pracAraka tIrthaMkara jaina ( vaizya) nahIM, apitu kSatriya hI the / ananyabhaktiniSThA yaha zloka viSNusahasranAmakA Amukha hI hai para yaha usameM nahIM hai / isameM jaise bhaktakI bhagavAna viSayaka ananya niSThAkI abhivyakti huI hai, vaise hI jinasahasranAmake nimnalikhita zloka meM bhI jinasena yA jinakI ananyaniSThA pragaTa huI hai : 1 racayitA 2 zloka saMkhyA saMkSepameM donoM hI sahasranAma apanemeM ananya niSThAko AtmasAt kiye haiM aura bhagavAnake eka nahIM, aneka nAmoMke liye svIkRti de rahe haiM / donoM hI pratidina par3he jAne para bhaktoMke liye loka-paralokake kalyANakI bAta kaha rahe haiM / sAraNI 1 meM uparokta vivecanakA saMkSepaNa kiyA gayA hai / tvameva mAtA ca pitA tvameva tvameva bandhuzca sakhA tvameva / tvameva vidyA draviNaM tvameva tvameva sarvaM mama deva deva || 3 prastAvanA meM zloka 4 samApanameM zloka 5 chanda 6 alaMkAra 7 nAma 8 uddezya 9 vibhAjana 10 abhivyakti tvamato'si jagadbandhuH, tvamato'si jagadbhiSak / tvamato'si jagaddhAtAH tvamato'si jaddhitaH // sAraNI 1. jinasahasranAma aura viSNusahasranAma jinasa 0 viSNusa 0 jinasena vedavyAsa 167 142 33 13 12 13 anuSTup upamA, anuprAsa bahula 1008 paramazreya, alaukika nivRtti daza adhyAya vItarAgatA 1 151 anuSTup upamA anuprAsa bahula 1008 paramazreya, kiMcit zubha laukika pravRtti Izvarake prati kartavyabhAva

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Jain Psychology Prof. T.G. Kalaghatgi, Dharwar (Karnataka) The Jain psychology may be considered to be academic and rational psychology. It did not use the method of experiment. It relied on introspection and the insight of the seers. The problems of modern psychology have developed in a more exact and measurable direction. However, it is only possible to show a few similar developments in the psychological investigations in the Jainas, ancient Indian and western thought. Jainism is a realistic philosophy. It gives a dichotomous division of categories into soul and non-soul, the living and the non-living. From the noumenal point of view, the soul is pure and perfect. It is pure consciousness, it is characterised by Upayoga,1 Upayoga is that by which a function is served. It is also described as that by which a subject is grasped, a It is the source of experience. All the three aspects-cognitive, conative and effective, spring from it. Upayoga is of two types-formless, anakar and possessed of form or sakar. This distinction is analogeus to the indefinite and definie cognition, which may in turn, be characterised as 'Darshana' and 'jnina'. Attempts have been made to interpret Upayoga as a resultant of consciousness and an inclination arising from it. It would be after to state that upayoga is the conative drive which gives rise to experience. This may be likened to the 'horne' of the modern psychologists.3 The hormic force determines experience and behaviour. The conscious experience takes the form of perception and understanding. It operates even in the unconscious level of animal behaviour. But the horme expressed and presented by the Jain philosophers could not be presented in terms of modern psychology, because their problems were mainly epistemological tempered with metaphysical speculation, However, they were aware of the fact that there is a purposive force which actuates and determines experience. This is clear from the distinction between jnana' and 'darshana' as sakar and anakar upayoga. Cetana is a fundamental quality of soul. It is pure consciousness, a kind of flame without smoke. It is eternal, although it gets manifested in the course of evolutionary process of life in the empirical sence. Jainas recognise various forms of consciousness. They make distinction in consciousness as knowing, as feeling and as experiencing the fruits of 'karma' and willing.4 Conation and feeling are closely allied. As a rule, we have first feelling, next conation and then knowledge. The Unconscious :-The idea of the unconscious has been popoularised by Froudians. It has developed in two aspects-the psychological and metaphysical. The Jainas were aware of the uncoscious. The Nandisutras gives a picture of the unconscious in 152

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the example of earthenpet. The Budhists also recognised the unconsious life. It is called 'vidhimutta' while 'vidhichitta' is the waking consciousness. The concept of karma presented by the Jainas may aptly be compared to the collective or the arche types of the collective unconscious, although karma theory has a metaphysical flavour. Jung says that it is possible to find the karma aspect in the arche-types of the collective unconscious, Sense Experience :-In the Prumana Mimamsa, 'pratyaksha' has been defined as that which is immediate and lucid. 'Indriya Pratyaksha' is the cognition which is immediate and direct and arised out of sense organs. There are five types of sensing organs-visual, auditory, tactual, elfactory and gustatory. But the experience that does not need the sense organs and is immediate, is 'anindriya pratyaksha'. It is the real pratyaksha". It is of three types 'awadhi, manahparyaya and keval'. Sense organs are conditions of sense perception. They are instruments in which we get sense experience like the carpenter's axe, Perception of a particular object is, in fact, due to the destruction and subsidence of the knowledge obsuring karmas. It also depends on the competency of the appropriate psychical factor. The psychic factor is the selective attention which may be referred to as mental set. This is possible when all psychic impediments are partially and wholly removed through the destruction and subsidence of knowledge obscuring karmas. Stages of Sense Perception :-The Jainas have made a significant contribution to the analysis of the stages of sense perception. There are four stages in it avagraha, ha, avaya and dharans. The earlier stage like avagraha, develops into subsequent stages and all of them partake of the same essential nature. Avagraha is the first simples stage in sense experience. It is the stage of sensation. Iha, cognition of objects in empirical experience is not complete with more awareness at the sensational stage. It is the tendency towards organising the specific features of the object. If may be referred to as associative integration of sensory elemenys experienced in the stage of sensation. Avaya leads from the stage of associative integration to the stage of interpretation. Perception is the interpretation of the sensation. The interpretation of sensory experience is through avaya which may be called perceptual judgement as 'this is Jar'. It may be compared to the a perception involved in the perceptual experience. Dharpa as the stage perception is important in that it forms the final determination of the object, retention of the object thus formed and recognition of the object in future occasions, 10 However, sense perception is concrete psychosis involving these processes which are combined and used to give a coherent experience. Supersense Experience :-The Jainas say that empirical experience is not direct as it is acquired indirectly through the sense organs and mind. It is 'indriya pratyaksha. But the soul in its real nature, is pure, perfect and coincident. The knowledge of the soul is vitiated by the veil of karma. Once the veil is removed, it gets perfect knowledge directly without the help of sense organs and the mind. That is supernormal 153 20 -

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perception. This censists of three types : avadhi, manahparyaya and kevala. In avadhi, we apprhend objects which are beyond the reach of the sense organs. However, in avadhi, we perceive only such things as have form and shape. 11 Things without shape or form like soul and dharma cannot be perceived by it. This can be compared with clairvoyance. Modern psychical researches have provided examples of this type of experiences. Prof. Rhime carried out experiments with a pack of zener cards and arrived at astonishing results. The psychic phenomenon called French sensitiveness, sometimes called psychometry, may be included as a form of avadhi although in psychometry, sense organs and mind to play a part. Avashyaka Niryukti gives a description of Manahparyaya as cognition of the mental states of others without the instrumentality of the sense organs and mind. This type of cognition is not common and not possible for all. The homeless ascetics acquire this capacity through merit and by the practice of physical and mental discipline only in this karma bhumi. Even the Gods are not competent to get it. In the west, Prof. Oliver Lotze carried out experiments on telepathy when he was professer of physics. The Duke University has been foremost in the study of these problems. At present, extra sensory perception like claivoyance and telepathy is accepted as a fact. Jainas declare that the soul in pure form is pure consciousness and knowledge. But it is obscured by the veil of karma just as one is obscured by the clouds. When such a veil is removed, omniscience dawns that is 'kevala Jnana', a stage of perfect knowledge and of kaivalya'. It is gained by the total destruction of four types of karmas. The total description of mohaniya karma is followed by a short interval of time called 'muhurta', which is about 48 minutes. Then the other karmas are also destroyed. The soul shines in all its splendour and attains omniscience. It intuits all substances with all their modes. Nothing remains unknown in omniscience. It is the perfect manifestation of the pure and the real nature of the soul when the obstructive and obscuring veils of karma are removed. 1 2 References 1. Tattwarthadhigama Sutra : 2.9 and Bhashya on the same Panchastikaya Sar, 27; Dravyasamgraha : Jivo Upayogamae, 2. Gommatsar Jivkanda, chapter xx, 672 3. Kalaghatgi, T.G. : Some Problems in Jaina Psychology, 1961 4. Panchastikaya Sar, 38 5. Nandisatra, 34 6. Jung, G.C. : Two Essays in Analytical Psychology; page 76, see footnote. 7. Pramana Mimamsa : 1,1,29 and commentary 8. ibid, 1,1,21 and commentary 9. ibid : 1,1,29 and commentary 10. Tattwartha Sutra Bhashya : 1,15 11. Nandi Sutra, 46 12. Avashyaka Niryukti, 77. = 154 -

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lekhasAra jaina manovijJAna pro0 TI0 jI0 kAlAghATagI, dhAravAr3a (karnATaka) jaina manovijJAna ko bauddhika evaM tArkika manovijJAna mAnA jA sakatA hai| isakA vikAsa prayogoM para AdhArita nahIM hai, isake pariNAma Aja ke manovijJAna kI tulanA meM adhika yathAya tathA mApanIya bhale hI na lageM, phira bhI isase prAcya aura pAzcAtya aneka manovaijJAnika vicAradhArAoM kA kucha sAmya pradarzita kiyA jA sakatA hai / jaina manovijJAna kA vikAsa jaina manISiyoM kI sUkSma antardRSTi kA pariNAma haiM / 'tavAdI jaina darzana meM jIva ko upayogamayI batAyA gayA hai| yaha jJAna-darzanAtmaka hai aura anubhUti kA sAdhana hai / yaha Adhunika manovijJAniyoM ke prayojanavAdI 'homa' ke samakakSa hai| yaha eka zakti hai jo anubhava aura vyavahAra ko nirdhArita karatI hai| lekina upayoga to bauddhika aura AdhyAtmika prakriyA hai| jaina anubhUti kriyAvRtti evaM jJAna kI zrRMkhalA mAnate haiN| jIvake atirikta, jaina acetanako bhI mAnate haiM, jisakA vikAsa AdhyAtmika aura manovaijJAnika donoM rUpoM meM huA hai| karma siddhAnta isakA eka rUpa hai jisameM kucha AdhyAtmikatA bhI hai / hamAre lie jJAna ke do srota hai : indriya pratyakSa aura anindriya pratyakSa / zarIra ke pA~ca saMvedanazIla avayavoM ke mAdhyama se hameM tatkAla sAkSAt jJAna hotA hai| yaha jJAnAvaraNI karma ke kSaya se hotA hai| isameM kucha mAnasika ghaTaka bhI kAryakArI hotA hai| yaha indriyajanya jJAna avagraha, IhA, avAya aura dhAraNA ke rUpa meM cAra caraNoM meM hotA hai| hamAre anubhavoM ko saMgata banAne meM ina cAroM caraNoM kA saMyukta yogadAna rahatA hai| jaina kA kathana hai ki indriyoM se prApta jJAna sIdhA nahIM hotaa| zuddha AtmA yA jIva ko hI karmapaTa pUrNataH dUra hone para indriya aura mana kI sahAyatA ke binA hI sIdhA jJAna hotA hai kyoMki zuddha jIva jJAnadarzanamaya hai| zuddha jIva ke jJAna ko 'adhisAmAnya avagama' kahate haiM / yaha avadhi, manaHparyaya aura kevala ke rUpa meM tIna prakAra kA hotA hai| atIndriya jJAna evaM dUrabodha ke rUpa meM avadhi aura manaHparyayako Aja kI bhASA meM samajhA jA sakatA hai| AThoM karmoM ke nirAkaraNa ke bAda kevala jJAna yA sarvajJatA prApta hotI hai| isake antargata sabhI padArthoM kI sabhI paryAyoM kA antAna hotA hai| vartamAna manovijJAna meM isa antAna ke samakakSa abhI koI tathya sAmane nahIM AyA hai| - 155 -

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bodhakathA kahAM taka ApakA zAsana va adhikAra ? nemIcaMdra pagerayA, baMbaI una dinoM mithilAmeM rAjA janakakA rAjya thA / rAjA janaka apanI nyAya priyatA aura dharma pramake liye dUra dUra taka prasiddha the| ve vairAgya aura nispRhitAke Adarza mAne jAte the| apanI deha takako ve para jAnate the aura usake prati bhI udAsIna rahate the| isI kAraNa vidvAna unheM videha sambodhita kara bahusammAna kiyA karate the / vAstavameM, ve gharameM hI vairAgakI jIvita mUrti the| unake rAjyameM cAra vidyApITha va aneka gurukula the| eka samaya do gurukuloMke brahmacAriyoMmeM ApasameM vAda-vivAda huA, phira hAthApAI aura mArapITa hone lgii| antameM eka gurukulake sthAnako kSati karanekI zikAyata rAja-adhikAriyoM taka pahu~cI / phalataH unake eka pramukha netA vaTuko ArakSaNane kaidakara rAjA janakake sAmane prastuta kiyaa| jaba usa nayuvaka nirbhIka vaTune kathita Aropa svIkAra kiyA, to rAjA janakane use apane rAjyase bAhara nikAlanekA kar3A daNDa sunA diyaa| vaTu zAstrajJa bhI thaa| vaha vinamratAse bolA, "he rAjan, mujhe pahile batAiye ki ApakA zAsana va adhikAra kahA~ taka hai jisase ki maiM usa zAsanakI sImAse pare calA jaauuN|" darabAriyoMkI dRSTimeM yaha prazna sAdhAraNa thA, kintu rAjA janaka asAdhAraNa vidvAna the aura ve soca samajhakara hI uttara diyA karate the| unhoMne socA, to pAyA ki prakRtike jala, thala, nabha, sUrya, candra Adi aneka unake zAsana va adhikArase pare haiM / ve saba e kadama svatantra hai| phira socA, to pAyA ki unake bhavana, upavana va koSa dhana bhI para hai jisakA vartana va parivartana unake adhikArameM nahIM hai| phira purajana, parijana va svajana kI bAta hI kyA ? ve to spaSTa para haiN| phira aura bhI gaharAImeM utare, to pAyA ki unakA svayaMkA tana, yauvana aura jIvanakSaNa bhI unake zAsana va adhikArake gharemeM nahIM hai| yaha tathya jAnakara unakA mukhamaNDala gambhIra ho gyaa| phira vaTuse dhIre bole, "he vidvAn vaTu, tumane aisA prazna pUchA hai ki maiM niruttara-sA ho gayA huuN| saca pUcho, to mere zAsana aura adhikArameM na koI bhU-kaNa hai aura na tutcha tRNa aura na svalpa kSaNa hI hai / inheM apanA va apane zAsanakA mAnanA kevala ajJAna aura ahaMkAra hai|" vaha vaTu vinaya pUrvaka bolA, "he dharmajJa rAjan, Apake pratyeka zabda paramArthameM DUbe khare satya hai, kintu maiM to ApakI daNDa vyavasthAkI pratIkSA meM huuN|" rAjA janaka dhIre aura gambhIra vANI meM bole, "to suno, vaTu, tuma apane gurukula jAvo aura paThanapAThanameM citta do / basa, yAda rakho ki AtmanaH pratikUlAni pareSAM na samAcaret / tuma zAntise adhyayana cAhate ho, to dUsaroMke prati bhI usake pratikUla AcaraNa na hone do|" ___ vaha vaTu vinayapUrvaka bolA, "he mahAbhAga, maiM pratijJA karatA hU~ ki ApakI AjJAkA jIvana paryaMta akSarazaH pAlana kruuNgaa|" aura vaha rAjAko yogya namaskAra kara apane gurukulakI ora gyaa| rAjAke jJAna-cakSu vaTu ke nimittase khule aura vaTukI AcaraNa dRSTi rAjAke nimittase khulii| saca hai-parasparopagraho jovAnAm / vahI baTu eka dina mithilAkA parama vidvAna va rAjapurohita huaa| - 156 -

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ratnakaraNDazrAvakAcArameM proSadhopavAsa carcA ratanalAla kaTAriyA, kekar3I rAjasthAna parIkSApradhAnI AcArya samantabhadra kA ratnakaraNDazrAvakAcAra nAmaka grantha jainAcAra viSayaka eka mahatvapUrNa kRti hai jise prAyaH Agamake samAna koTikA mAnA jAtA hai / isakI viSayavastu 'cArittaM khalu dhammo' para AdhArita hai| yaha aneka sthAnoMse aneka rUpameM prakAzita huA hai, para hama yahA~ vora sevA mandira, dillIse prakAzita pratike AdhAra para hI usameM varNita proSadhopavAsa sambandhI kucha carcA kareMge / isakA 109 vA zloka, pRSTha 146 nimna prakAra hai : caturAhAravisarjanamupavAsaH proSadhaH sakRd bhuktiH / saH proSadhopavAso yadupoSyAraMbhamAcarati // 109 / / "cAra prakAra kA AhAra tyAga upavAsa hai, eka bAra kA bhojana proSadha hai aura upavAsa karake Arambha kA AcaraNa karanA proSadhopavAsa hai|" isa ilokArtha ke AdhAra para TIkAkArane apanI prastAvanAmeM isa zlokake kSepaka hone kA sandeha kiyA hai / unake matAnusAra granthameM proSadhopavAsa ko kathana 106 veM zlokameM kiyA hai : __ parvaNyaSTamyAM ca jJAtavyaH proSadhopavAsastu / caturabhyavahAryANAM pratyArakhyAnaM sadicchAbhiH / / 106 / / isameM batAyA gayA hai ki parvaNI (caturdazI) tathA aSTamI meM sadicchAse jo cAra AhAra kA tyAga kiyA jAtA hai, use proSadhopavAsa samajhanA caahiye| TIkAmeM bhI nimna vAkyake dvArA ise lakSaNa hI sUcita kiyA hai-athedAnI proSadhopavAsalakSaNaM zikSAvrataM vyAcakSANaH praah-| isake bAda caturA ra visarjana zlokameM bhI proSatopavAsa kA lakSaNa batalAyA gayA hai| isakI utthAnikAmeM TIkAkArane likhA hai adhunA proSadhopavAsastallakSaNaM kurvannAha / parantu proSadhopavAsakA lakSaNa to pahile hI kiyA jA cukA hai, phirase usakI kyA jarUrata huI, isakA koI spaTIkaraNa TIkAmeM nahIM hai| isake sivA, dhAraNaka aura pAraNakake dinoMmeM eka bhuktikI jo kalpanA TIkAkArane kI hai, vaha usakI atirikta kalpanA hai| proSadha kA artha sakRd bhukti aura proSadhopavAsakA artha sakRd bhakti pUrvaka upavAsa-kisI anya granthameM dekhane meM nahIM aayaa| yaha artha proSadha 1. mukhtAra sA0 ne jo sadicchAmiH pATha mAnA hai, vaha ThIka nahIM hai| sadecchAbhiH pATha dekara yaha batAyA hai ki kisI mAsa vizeSakI aSTamI-caturdazIko hI upavAsa karanekA niyama nahIM hai, pratyuta jIvana paryatakI aSTamI-caturdazIko upavAsa karanekA niyama hai| icchAbhiH kA vizeSa artha hai-korA cAra AhAroMkA tyAga hI upavAsameM paryApta nahIM hai, kintu AhArAdikI icchA, viSaya kaSAyoMkA tyAga pratyAkhyAnake sAthameM Avazyaka hai| mukhtAra sA0 ne sat icchAkA vidhAna kiyA hai kintu granthAkAra sat aura asata-sabhI prakArakI icchAoMkA yahA~ parityAga karavA rahe hai| anya granthakAroMne bhI isa prasaMgameM sadA pATha hI mAnA hai| ataH yahA~ sadecchAbhiH pATha hI honA caahiye| - 157 -

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pratimAke zloka 140 ke bhI viruddha hai / ataH yaha caturAhAra visarjana zloka Azcarya nahIM, jo granthameM kisI taraha prakSipta ho gayA ho aura TIkAkAra ko usakA dhyAna bhI na rahA ho / isa zloka para aura bhI kucha vidvAna isI tarahake kSepaka hone kA Aropa karate haiM, kintu mere vicAra meM yaha saba ThIka nahIM hai / yaha zloka mUla kA hI aMga hai aura svAmI samantabhadrakRta hI haiM / kisI bhI prAcIna arvAcIna pratimeM isa zloka kA abhAva nahIM pAyA jAtA / agara yaha kSepaka haiM, to yaha dUsare kisa granthakA mUla zloka hai aura kauna isakA kartA hai, yaha spaSTa honA cAhiye / anyathA kisI zlokako kSepaka kaha denA atisAhasa hai / isa zloka kI racanA zailI eka vizeSatA ko liye hai jo ise samantabhadra kI hI kRti siddha karatI hai / 'isameM jo lakSaNa bAMdhane kA DhaMga hai, vaha ratnakaraNDa zrAvakAcAra ke sivA anya kisI bhI zrAvakAcAra meM nahIM pAyA jAtA / isakI advitIyatA nimna hai: - isameM yadu ke sAtha 'AcaraNa' zabda na dekara 'Acarati' kriyA dI hai aura yad kI jor3akA saH zabda dekara lakSaNa bAMdhA hai / yaha zailI ratnakaraNDa zrAvakAcAra meM anyatra bhI pAI jAtI hai; yathA, sA (1) na tu paradArAn gacchati na parAn gamayati ca pApabhIteryat / paradAranivRtiH, svadAra santoSanAmApi // 59 // (2) nihitaM vA patitaM vA, suvistRtaM vA parasvamavisRSTaM / na harati yanna ca datte tadddRzacauryAdupAramaNam / / 57 / / (3) sthUlamalIkaM na vadati na parAnvAdayati satyamapi vipade / yattad vadanti santaH, sthUlamRSAvAdavairamaNam / / 55 / / (4) saMkalpAtkRtakAritamananAd yogatrayasya carasatvAt / na hinasti yat tadAhuH, sthUlabadhAdviramaNaM nipuNAH // 53 // (5) anyUnamanatiriktaM yAthAtathyaM vinA ca viparItAt / niHsandehaM veda yadAhustajjJAnamAgaminaH 11 8R 11 (6) svayaM zuddhasya mArgasya, yatpramArjanti, vAcyatA bAlAzakta janAzrayAm / tadvadantyupagUhanam / / 15 / / isataraha yaha sutarAM siddha hai ki yaha zloka kramAMka 109 ratnakaraNDa zrAvakAcAra kA hI aMga hai aura svAmI samantabhadrakRta ho hai ! aba jo ApattiyA~ kI gaI haiM, unakA bhI nirasana nimna prakAra kiyA jA sakatA hai: (1) TIkAkArane jo zloka 106 kI utthA nikAmeM 'proSadhopavAsalakSaNaM zikSAvrataM prAha' likhA hai, vaha ThIka hai / usakA artha yaha hai ki proSadhopavAsa nAmake zikSAvrata kA kathana karate haiM / zikSAvratake cAra bheda haiM / unameM se yahA~ proSadhopavAsa nAmake zikSAvrata kA kathana kiyA hai| ataH nAma yA bheda artha meM yahA~ lakSaNa zabda kA prayoga kiyA gayA hai / yahI zailI Ageke vaiyAvRtta zikSAvrata kI utthAnikAmeM isa prakAra dI hai " idAnIM vaiyAvRtyalakSaNazikSAvratasya svarUpaM prarUpayannAha / " zloka 109 kI TIkAmeM caturAhAra padakI vyAkhyA isa prakAra kI hai-- catvArazca te ahArAzcAzana-pAna- svAdya lehyalakSaNAH / isameM bhI lakSaNa zabda bheda arthameM hI diyA hai / - 158 -

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zloka na0 109 kI utthAnikAmeM jo "proSadhopavAsastallakSaNaM kurvannAha" likhA hai, usakA artha hai ki "proSadhopavAsa" aisA jo pada hai usakA lakSaNa kahate haiN|" isa taraha donoM utthAnikA vAkya apanI jagaha sahI hai / donoMkA artha judA judA hai, ataH punaruktikA Aropa mithyA hai| (2) zloka na0 106 meM 'parvaNyaSTamyAMca' padameM parvaNI mUla zabda batAyA gayA hai, yaha galata hai / mUla zabda parvan (napuMsaka liMga) hai usakA saptamI vibhaktike eka vacanameM parvaNi rUpa banatA hai jabaki parvaNI zabdameM IkAra bar3A hai aura vaha strIliMga zabda hai tathA yaha prathamA vibhaktikA dvi vacana hai| agara vaha yahA~ hotA, to 'parvaNyAmaSTamyAM ca' aisA pada banatA / isameM chandoMbhaMga hI hotA / ataH yaha ThIka nahIM hai / TIkAkAra ne bhI mUla zabda parvan hI mAnA hai aura usI kA artha caturdazI kiyA hai| usI kA saptamIke eka vacanameM parvaNi rUpa diyA hai / (3) zloka na0 109 meM jo propadhakA artha sakRdbhukti diyA hai, usIke AdhArase TIkAkArane dhAraNaka aura pAraNakake dina ekAzana kI bAta kahI hai / unakI yaha koI nijI kalpanA nahIM hai / proSadhakA artha sakRdbhukti anya granthoMmeM nahIM pAye jAnese hI vaha Apattike yogya nahIM ho sakatA / samantabhadrake aise bahutase prayoga hai jo anya granthoMmeM nahIM pAye jAte / jaise : . cetaH kaluSayatAM zrutiravadhInAM duHzratibhavati // 79 // ratnakaraNDa zrAvakAcArake isa zloka meM avadhi zabda zAstra arthameM prayukta kiyA gayA hai, yaha anUThA hai| (A) cauthA zikSAvrata vaiyAvRtya batAyA hai aura usImeM arhatapUjA ko garbhita kiyA hai (zloka 119) / yaha nirAlA hai| (i) zloka kramAMka 97 ke AsamayamuktimuktaM padameM Aye samaya zabdakI jo vyAkhyA zloka 98, "mUrdharuhamu STivAso bandhaM paryaMkabandhanaM caapi| sthAnamupavezanaM vA samayaM jAnanti samayajJAH," meM kI gaI hai,| vaisI anyatra nahIM pAI jaatii| (I) zloka na0 24 meM gurumar3hatAke liye pAkhaNDimohanam zabda kA prayoga bhI advitIya hai| (u) zloka naM0 147 meM munivana, bhaikSyAzana, cela, khaNDadhara Adi kathana bhI anupama haiN| (U) svayaMbhUstotrameM cAritrake liye upekSA zabdakA prayoga zloka 90 meM kiyA gayA hai / (R) Aja sAmAyika zabdakA hI pracAra hai, kintu isa arthameM ratnakaraNDazrAvakAcArameM sarvatra sAmayika zabdakA hI prayoga kiyA gayA hai, kahIM bhI sAmAyika zabdakA nahIM / yaha bhI eka vizeSatA hai / ( 4 ) zloka 109 prauSadhapratimAke zloka 140 ke viruddha batAyA jAtA hai, yaha bhI ThIka nahIM hai kyoMki proSadhapratimAke zlokameM jo proSadhaniyama vidhAyI pada diyA hai, usake niyama zabdake antargata zloka 106 se 110 takakA sArA proSadhopavAsa kA kathana A jAtA hai| ataH yaha zloka 109 kisI taraha viruddha nahIM par3atA, apitu usakA pUraka ThaharatA hai / aba maiM zloka 109 ke artha para AtA hai| Aja taka isa zlokakA pUrA vAstavika artha sAmane na A pAnese yaha zloka logoMko kucha aTapaTA sA lagatA hai / maiMne isa pUre zlokakA jo artha nizcita kiyA hai, vaha isa prakAra hai, vidvAn isa para gambhIratAse vicAra kareM : isa zlokameM koI bhI pAThAntara nahIM pAyA gayA hai| sirpha kArtikeyAnuprakSA kI saMskRta TIkAmeM zubhacandrAcAryane isake caturAhAravisarjana padakI jagaha catarAhAravivarjana pada diyA hai, jo sAmAnya zabda bhedako liye haye haiM, kisI artha bhedako liye hue nahIM /

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lekhake prArambhameM jo isa zlokakA artha diyA gayA hai, usameM pUrvAddha kA artha to ThIka hai, kintu uttarAddha kA artha ThIka nahIM hai| kyoMki uttarAddha ke arthameM jo upavAsa karake ArambhakA AcaraNa karanA proSadhopavAsa hai, aisA batAyA hai, usake anusAra koI granthakAra Arambha karanekA upadeza nahIM de sakatA aura na aisA proSadhopavAsakA lakSaNa kahA jA sakatA hai / mere vicArameM 'saH proSadhopavAso yadupoSyArambhamAcArati' isa uttarAddha ke upoSyArambha padakA artha upavAsa-sambandhI Arambha-anuSThAna lenA caahiye| yogasAraprAbhUta ( amitagati prathama kRta ) ke zloka 19 adhikAra 8 meM Arambha zabdakA artha dharmAnuSThAna diyA hai| upavAsase sambaddha ho jAne para Arambha apane Apa dharmAnuSThAna ho jAtA hai| yahA~ upavAsa viSayaka Arambhake AcaraNako proSadhopavAsakA lakSaNa batAyA hai / granthakArane isa zlokameM aura isase pUrva ke tIna zlokoMmeM jo upavAsaviSayaka kartavya batAye haiM, ve saba isa upoSyArambha padameM A jAte haiM / isa choTese padameM upavAsa sambandhI sAre kriyAnuSThAna gabhita kara liye gaye haiM, isIse isa lakSaNAtmaka zlokako antameM rakhA hai| upoSyArambha padake dvArA prakArAntarase granthakArane yaha bhI sUcita kiyA hai ki yahA~ anya saba gArhasthika Arambha tyAjya haiN| sirpha AhArakA tyAga karanA hI upavAsa nahIM hai, kintu laukika ArambhoMkA tyAga karanA bhI sAthameM Avazyaka hai / aisA anya granthakAroMne bhI isa prasaMgameM likhA hai: ( ka ) puruSArthasiddhayupAya-muktasamastArambhaM ( zloka 152) ( kha ) amitagati zrAvakAcAra-vihAya sarvamArambhamasaMyamavirvadhakaM ( 12 / 130 ) sadopavAsaM parakarma muktvA ( 770 ), sadanArambhanivRttairAhAracatuSTayaM sadA hitvA ( 6-88 ) (ga) sakalakIrtikRta sudarzana carita-tyaktvAra bhagRhodbhavaM ( 2072 ) (gha ) raidhU viracita pAsaNAha cariu-saMvaru kijjai Arambhakammi ( 57 ) (Ga) jayasenRkata dharmaratnAkara-ArambhajalapAnAmyAM mukto'nAhAra ucyate ( 1308 ) ( ca ) ratnakaraNDazrAvakAcArake zloka 107 meM bhI upavAsameM ArambhakA tyAga batAyA hai / upoSa ( upa + uS ) zabda upavAsakA paryAyavAcI hai, isake Age yogya arthameM yat pratyaya karane para upoSya banA hai| vahI yahA~ upoSyArambha padameM samajhanA cAhiye / "upavAsa karake" isa arthakA vAcI zabda yahA~ grahaNa nahIM karanA cAhiye / cacita zlokake pUrvAddha meM jo proSadhakA artha granthakArane sakRd mukti diyA hai, usakA samarthana isI granthake 'sAmayikaM bahanIyAd upavAsaM' caika bhukte vA' se bhI hotA hai / isameM batAyA hai ki eka bhukti aura upavAsa arthAta proSadhopavAsake dinoMmeM sAmAyikako dRr3ha karanA cAhiye / zlokameM jo vA zabda diyA hai, usakA tAtparya yaha hai ki sAmAyikako anya vizeSa dinoMmeM bhI dRr3ha kiyA jAnA caahiye| isa zlokameM jo upavAsa aura eka bhukti alaga-alaga pada diye haiM, ve upavAsa aura proSadha arthAt proSadhopavAsake vAcI haiN| isase proSadhaH sakRd bhukti: isa padakA acchI taraha samarthana hotA hai aura yaha zloka samantabhadrakuta hI hai, yaha samyak siddha hotA hai / jinhoMne proSadhakA artha parva kiyA hai, ve granthakAra proSadhopavAsa zabdase ATha prahArakA hI upavAsa abhivyakta kara sake haiN| 12 aura 16 praharake upavAsake liye unheM atirikta zlokoMkI racanA karanI par3I hai| isake viparIta, svAmI samantabhadrane proSadhakA sakRdabhukti artha karake isake bala para proSadho - 160 -

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pavAsa zabda mAtrase hI 12 aura 16 praharake upavAsakA kathana abhivyakta kara diyA hai| yaha una jaise pravacanapaTu advitIya racanAkArakA hI kAma hai| isa prasaMga meM saMskRta TIkAkArane jo ArambhakA artha sakRdbhukti kiyA hai, vaha bhI anokhA hai aura zabdazAstrAdika se kisI taraha saMgata nahIM hai / paM0 AzAdharajI ne sAgAradharmAmRta ke adhyAya 7 zloka 5 tathA usake svopajJabhASyameM proSadhopavAsa ke cAra bheda kiye haiM-AhAratyAga, aMga saMskAratyAga, sAvadyAraMbhatyAga, aura brahmacarya ( AtmalInatAkA pAlana ) / isI prakArakA kathana zrAvaka prajJapti aura prazamaratiprakaraNAdikI TIkA zvetAmbarAcAryone bhI kiyA hai| isa dRSTi se jaba maiMne ratnakaraNDazrAvakAcArakA adhyayana kiyA, to usake proSadhopavAsa viSayaka zloka 106 se 108 meM mujhe ye cAroM bheda parilakSita huye haiM / jisakA khulAsA isaprakAra hai: parvaNyaSTamyAMca jJAtavyaH proSadhopavAsastu / caturabhyavahAryANAM pratyAkhyAnaM sadecchAbhiH // 106 / / isa zlokameM AhAratyAgakA kathana hai / / paMcAnAM pApAnAmalaM kriyAraMbhagaMdhapuSpANAm / snAnAMjana-nasyAnAmupavAse parihRti kuryAt / / 107 / / isa zloka meM aMgasaMskAratyAga tathA sAvadyAraMbhatyAga kA kathana hai / dharmAmRtaM satRSNaH zravaNAbhyAM pibatu pAyayedvAnyAn / jJAnadhyAnaparo vA bhavatUpavasannatandrAlUH / / 108 / / isa zloka meM brahmacarya ( AtmalInatA, dhyAna ) kA kathana hai / sambhavataH isIke AdhAra para uttaravartI digambara tathA zvetAmbara granthakAroM ne ukta cAra bhedoM kI parikalpanA kI hai / vastutaH isa 150 zloka pariNAma choTe se granthameM svAmI samAntabhadrane gAgarameM sAgara bhara diyA hai / isa grantha ko jitanI vAra paDho utanI hI vAra kucha nayA jJAtavya pAThakako avazya milatA hai / isakI yaha vizeSatA anya zrAvakAcAroM meM prAyaH nahIM pAI jAtI / isa grantha ke anya kucha zlokoM para bhI katipaya vidvAna kSapakatvakA sandeha karate haiM / prasaMgopAtta yahA~ unakI bhI carcA upayukta hogI: mAtaMgo dhanadevazrI vAriSeNastataH paraH / nIlo jayazca samprAptAH pUjAtizayamuttamam / / 64 / / dhanatha satyaghoSau ca tApasArakAvapi / upAkhyeyAstathAzmazrunavanIto yathAkramam / / 65 / / madyamAMsamadhutyAgaH sahANuvratapaMcakam / aSTau mUlaguNAnAhurgRhiNAM zramaNottamAH // 76 // ina zlokoM para chandabhinnatvake kAraNa kSepakatvakA Aropa kiyA jAtA hai / yaha ThIka nahIM hai / chandabhinnatva to prathama pariccheda aura antima paricchedake antima ilokoMmeM bhI pAyA jAtA hai, ataH yaha hetu akAryakArI hai / kavi loga kabhI-kabhI paricchedake anta meM chanda bhinnatA kara dete haiN| isase yaha siddha hotA hai ki jahA~-jahA~ chanda bhinnatva ho, vahA~ prAyaH paricchedakI samApti samajhanA cAhiye / yahI bAta yahA~ ke 21 - 161 -

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tIna zlokoMke liye hai| pahile zlokameM ahiMsAdi pA~ca vratoMmeM prasiddha honevAle puruSoMke kramazaH nAma diye haiN| usI viSayameM dUsare zlokameM badanAma honevAloMke nAma diye haiN| badanAmIkA vAcaka dUsare zlokameM koI zabda na honese aura binA usake saMgati na baiThanese samIcIna dharmazAstrakI prastAvanA pRSTha 71 para yathAkramaM pAThakI jagaha anyathAsamaM pAThakI parikalpanA kI gaI hai kintu yaha ThIka nahIM hai| mere vicArameM yahA~ upAkhyeyA kI jagaha apAkhyayA pATha honA cAhiye jo badanAmIkA vAcaka hai| isa sAmAnya zabda parivartanake dvArA hI iSTArthakI prApti hotI hai| pratilipikAroM ke pramAdase apa kA upa ho jAnA bahata kucha sambhava hai / isase yathAkramam pAThakA lopa bhI nahIM karanA pdd'egaa| aba rahA mUla guNoMkA vAcI tIsarA zloka, vaha to bahuta hI Avazyaka hai, kyoMki usake Ageke zlokameM jo yaha batAyA hai ki "anubRhaNAt guNAnAmAkhyAnti guNavratAnyAryAH / / 67 / / isaliye agara guNoMkA hI varNana karanevAlA zloka nahIM hogA, to guNoMkI vRddhi aura guNavatakA kathana hI kadApi sambhava nahIM hogA / jisa taraha binA pitAke putra nahIM hotA, usI taraha binA guNoMke guNavata sambhava nhiiN| ataH yaha zloka granthakA nitAnta Avazyaka aMga hai / kisI taraha bhI kSepaka nahIM hai|

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mokSa mahalakI parathama sIr3hI samakita nIraja jaina, satanA anAdi kAlIna saMsAra paribhramaNake ghanaghora andhakArameM bhaTakate hae bhavya jIvake lie, samyagdarzana prakAzakI prathama kiraNa hai| yaha bhava-bhramaNa ke apAra-pArAvArameM nimagna, nirAzrita aura nirAza pathikake lie dizA-sUcaka jyoti stambha hai / aisA ati durlabha samyagdarzana jinheM upalabdha ho gayA hai ve praNamya hai / "samyagdarzanajJAnacAritrANi mokSamArgaH"ke vikhyAta sUtra dvArA samyagdarzana, samyakajJAna aura samyakacAritra ina tInoMkI ekatAko hI mokSa mArga kahA gayA hai / inake viparIta, samantabhadrane mithyAdarzana, mithyAjJAna aura mithyAcAritrako saMsArakA mArga nirUpita kiyA hai (ratnakaraNDa zrAvakAcAra, zloka 3) / tathApi mokSa mArgakI prAptike lie ina tInoMmeM bhI samyagdarzanakI vizeSatA AcAryone svIkAra kI hai / svAmI samantabhadrane samyagdarzanako mokSa mArgameM karNadhAra ghoSita kiyA (zloka 31) / isI prakAra kundakunda Agamake pravaktA TIkAkAra AcArya amRtacandrane apane grantha 'puruSArthasiddhiyupAya' (zloka 21) meM samyagdarzanakI mahimA sthApita karate haye likhA hai ki ina tInoMmeM prathama, samasta prakArake upAyoMse samyagdarzana bhale prakAra aMgIkAra karanA cAhiye, kyoMki isake hote hue hI samyagjJAna aura samyakcAritra hotA hai / ___ saMsAra sAgarase mokSa ke lie aise khevaTiyA samyagdarzanakI mahimA aneka granthoMmeM gAI gaI hai / ratnakaraNDa zrAvakAcArakI TIkA kI prastAvanAke rUpameM zrImAn paMDita pannAlAla jI sAhityAcAryane samyagdarzanake sambandhameM bahuvidha vicAra kiyA hai| saMskRta sAhityakI bAta maiM nahIM jAnatA, parantu hindImeM isake pUrva, samyagdarzana para itanA vizleSaNAtmaka lekhana eka sAtha kahIM dekhaneko nahIM milA thaa| isameM paNDitajIne cAroM anuyogoMkI kathanakI apekSA bhI samyagdarzana para vicAra kiyA hai| digambara jaina prabuddha samAjameM 'samyagdarzana' hI Aja sabase adhika carcita viSaya hai| samyagdRSTi jIvakI upalabdhiyA~ kyA-kyA haiM ? usake kauna-kaunase vikAra dUra ho gaye haiM ? use apanI yaha sthiti banAye rakhaneke lie kyA-kyA karaNIya hai ? Adi Adi praznoM para samAjameM aura samAcAra patroMmeM prAyaH carcA calatI rahatI hai / samyagdRSTi jIvakI vItarAgatA, usakA cAritra, usakI abandhaka dazA aura usakI AtmAnubhatike praznako lekara prAyaH khoMcatAna bhI hotI rahatI hai| isa nibandha meM inhIM bAtoM para vicAra kiyA jAyegA / vicAra karaneke lie yadi hama zAstroMkA vargIkaraNa kareM, to hameM patA lagatA hai ki samyagdRSTi jIva aura usakI upalabdhiyoMko lekara eka to hamAre pAsa nirgrantha munirAjoM aura AcAryoM dvArA praNIta paramparA hai / isa paramparAmeM, nimrantha avasthAse pahile taka, samyagdRSTi ko, na to zuddhAtmAnubhUtise yukta mAnate haiM, na zuddhopayogI mAnate haiM, na hI usameM ratnatrayakA prArambha mAnate haiM, aura na hI use siddhake samAna abandhaka kahate hai| AcAryAMkI isa paramparAmeM bhagavAn kundakunda, AcArya samantabhadra, pUjyapAda, amRtacandra, jayasena, jinasena Adike nAma ginAye jA sakate hai / - 163 -

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samyagdRSTi jIvake guNagAnameM dUsarI paramparA, gRhastha granthakAroM kI hai / isa paramparAmeM paJcAdhyAyI praNetA paNDita rAjamalajI ( I0 1546-1604), AcAryakalpa paNDita ToDaramala jI, guruvarya paNDita gopAladAsajI varaiyA, kavivara banArasIdAsajI Adi haiM / ina granthakAroMne samyagdRSTiko vItarAga pariNati saMyukta zuddhopayogI, abandhaka aura ratnatraya-dhArI bhI kisI apekSAse mAnA hai / yaha 'choTe mu~ha bar3I bAta' ho sakatI hai, parantu jitanA hI maiM Aja samAja meM pracalita, ekAMgI aura vivakSA-rahita dhAraNAoMko sunane-samajhane kI koziza karatA hU~, utanA hI mujhe granthakAroMkA yaha vargIkaraNa vicAraNIya aura mahatvapUrNa lagatA hai / yadyapi paNDita daulatarAmajI aura bAbA gaNezaprasAda jI varNI jaise vicArakoMkI saMkhyA bhI kama nahIM hai jinhoMne AcArya praNIta, ArSa aura cAroM anuyogoMse samarthita paramparA ko hI apanI lekhanI dvArA pratipAdita kiyA, aura isa prakAra ucita apekSA pUrvaka vastusvarUpakA kathana karake syAdvAdakI pratiSThA kI hai / merA yaha mantavya kadApi nahIM hai ki uparokta gRhastha granthakAroMne zAstra - viruddha yA avAstavika prarUpaNA kI hai, parantu aisA lagatA hai ki yA to unhoMne hamArI buddhipara bharosA karake, hara jagaha apanI vivakSA ko spaSTa karanekI AvazyakatA nahIM samajhI yA phira kahIM kahIM hama hI unakI vivakSAko pakar3ane meM cUka kara rahe haiM / uparokta gRhastha granthakAroMke 'paJcAdhyAyI' aura 'mokSa mArga prakAzaka' ye do hI pramukha grantha haiM / eka durbhAgya yaha bhI rahA hai ki ye donoM hI grantha adhUre evaM apUrNa haiM / donoM granthakAra jinavANIkI pAvana dhArA meM AkaNTha avagAha kara rahe the| donoMne apanI adbhuta kathana kSamatA aura agAdha jJAna lekara, samyagdarzana, samyagjJAna aura samyakcAritra para saMkalpa pUrvaka lekhanI uThAI thI aura unakA bahuta samRddha, sAMgopAMga varNana karanekA prayAsa prArambha kiyA thA, parantu donoMkA kArya aisI majhadhArameM adhUrA chUTa gayA ki akele samyagdarzanakA bhI pUrA guNagAna unakI lekhanIse prasUta na paayaa| phira bhI, samyakatvake viSayameM donoM hI vidvAnoMne jitanI sUkSmatAse, jaisI vilakSaNatA pUrvaka, vipula sAmagrI prastuta kI hai, isase anumAna kiyA jA sakatA hai ki yadi unakI lekhanI jJAna aura caritra para bhI cala pAtI to hameM ratnatrayakI atyanta sugama, atyanta sarala aura atyanta sAMgopAMga, tarka-pUrNa vyAkhyA prApta ho gaI hotI / hamArA durbhAgya thA ki aisA nahIM ho pAyA / kaI bAra aisA lagatA hai ki ina gRhastha granthakAroMne samyagdarzanakA mahatva pratipAdana karate hue, apanI zreNI avatI samyagdRSTiyoMke prati kucha adhika hI udAratA dikhAI hai / isa samajhakA pratiphala yaha huA hai| ki Aja samyagdarzanakI tathAkathita mahimAke aise-aise artha lagAye jA rahe haiM, jinake sAmane jJAna aura cAritra kI mahimAkA sarvathA lopa-sA hotA dikhAI detA hai / zuddhAtmAnubhUti aura zuddha upayogakI lubhAvanI, abandhaka dazAkA AzvAsana, jinheM gRhasthI pAlate huye, vyApAra calAte huye aura lar3ate-jhagar3ate tathA viSaya- kaSAyoMkA Ananda lete huye bhI prApta hai, ve loga vratAdika kI zubha pariNatiko sAkSAt bandha karAne vAlI aura heya mAna baiThe haiM / saikar3oM, aura zAyada hajAroM logoMne dhAraNa kiye hue vrata aura lI huI pratijJAyeM taka, bandha tatva samajhakara, tyAga dI haiM / tyAgake tyAgakI yaha havA saMkrAmaka rogakI taraha ekAnta zAstrAbhyAsI, navajijJAsuoMmeM phaila rahI hai / aba sAdhakako jaise hI samyagdarzana hokara AtmA jhalaka mAranA zurU karatI hai, vaise hI vaha, jahA~ ramA hai vahIM, apanI unhIM pravRttiyoM ke bIca, apane Apako 'jinezvarakA laghunandana' samajhane lagatA hai / rAja, ramA, vanitAdika jerasa, terasa, berasa lAge' vAlI sthiti kI use AvazyakatA hI nahIM pratIta hotI / khedakI bAta yaha hai ki taba use apanI rAgadveSa rUpa vartamAna vikArI pariNati para jarA bhI kheda nahIM hotA, ulTe use avratI honekI eka mahimA sI lagatI hai / usIkA gaurava lagatA hai / * 164 -

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avratI samyagdRSTikA vaibhava aura upalabdhiyA~ ginAte samaya kaI bAra to hama yaha bhI bhUla jAte haiM ki samyagdRSTi jIva cAroM hI gatiyoMmeM pAye jAte haiM, taba pazumeM athavA nArakI jIvameM vaha sArI mahattA kaise saMgata baiThegI, jise caturtha gaNasthAna para binA vivakSA vicAre, hama thopate cale jA rahe haiM / isa dRSTise bhI prakRta viSaya para vicAra kiyA jAnA Avazyaka hai / samyaktvake ATha aMga prazama, saMvega, anukampA aura Astikya--ye cAra bhAva samyagdarzanakI utpatti meM kAraNa hote haiM / inheM hama samakitakI jaDa bhI kaha sakate haiN| vAstavameM, inhIM cAra bhAvoMke uttarottara vikAsakA nAma hI samyagdarzana hai / samyagdarzanake jo ATha gaNa yA aMga,-niHzaMkita, ni:kAMkSita, nivicikitsA, amaDhadRSTitva, upagRhana, sthitikaraNa, vAtsalya aura prabhAvanA kahe gae haiM, ve bhI inhIM cAra bhAvoMse pragaTa aura puSTa hote haiM / inakA parasparameM aisA hI sambandha hai| 1-'prazama' guNa hamArI kaSAyagata tIvratAko haTAkara hamAre bhItara samatA bhAva utpanna karatA hai| samatAkI mRdu bha mimeM hI svake astitvakA bodha hotA hai| apane hI astitvake prati hamArI anAdikAlIna zaMkAoM yA bhrAnta dhAraNAoMkA nirAkaraNa hokara hamAre bhItara niHzaMkita nAmakA pahalA guNa pragaTa hotA hai / yahI guNa, Age calakara eka ora to uttarottara bar3hate hue prazama bhAvase poSaNa prApta karatA rahatA hai, aura dUsarI ora yaha apane prasAdase pA~caveM upagUhana agako poSita karatA rahatA hai / 2-'saMvega bhAva' saMsAra paribhramaNa se bhayabhIta hokara usakI paripATIko tor3anekI chaTapaTAhaTakA nAma hai| saMvegake Ate hI samasta sAMsArika upalabdhiyA~ aura upAdhiyA~ asuhAvanI aura kaSTakara lagane lagatI hai| unake prati AkarSaNa yA unakI prAptikI AkAMkSA hamAre bhItara zeSa na raha jAya, samyaktvakA yaha niHkAMkSita nAmakA dUsarA gaNa hai / yaha guNa Age jAkara eka ora to niraMtara bar3hate hae prazama bhAvase poSita hotA calatA hai, dUsarI ora yaha sthitikaraNa nAmake chaThe guNako poSaNa pradAna karatA hai| jitanA dRr3ha saMvega bhAva hogA, utanI hI dRr3hatA hamAre niHkAMkSita guNameM hogI, aura yaha jitanA dRr3ha hogA, utanA hI hama apane Apako yaza, khyAti, lAbha pUjAdi cAhase bacAkara rakha sakeMge / inase bace binA 'sva' ke athavA 'para' ke sthitikaraNakI kalpanA bhI nahIMkI jA sktii| 3---'anukampA' tRtIya bhAva hai jo mithyAtvake nAzameM sahAyaka hotA hai / anantAnanta saMsArI jIvoMke anAdikAlIna duHkha samudAyakA vicAra karake, unakI pIDAse dravita hokara, sarvake duHkha nivAraNakI kAmanA, anukampA hai / dayA bhAvameM, para duHkha kAtaratA jor3a dene para, isa bhAvakI sahI paribhASA ghaTita hotI hai| anukampA pragaTa hote hI samasta jIvoM, aura vizeSakara dukhiyoM-pIr3itoMmeM, hamAre nirvi cikitsA nAmakA tIsarA guNa pragaTa hotA hai| glAni, ghaNA, jugupsA AdikA bhAva hamAre manase nikala jAtA hai| yaha guNa idhara to nirantara anukampAse poSaNa pAkara vaddhiMgata hotA hai aura udhara apane prasAdase vAtsalya nAmake sAtaveM guNako bar3hAtA aura dRr3ha karatA hai / 4-'Astikya' cauthA sabase mahatvapUrNa bhAva hai / isIkI dRr3hatAke sahAre kudeva, kuzruta aura kugurukI anAdi mAnyatAke hamAre anubandha khaNDita hote haiM, hameM 'amUr3ha-dRSTitva' nAmakA samyagdarzanakA cauthA guNa prApta hotA hai| sva aura parakI yathArtha mAnyatA ke binA yaha Astikya guNa utpanna ho hI nahIM sakatA / AstikyakI dRr3hatAke binA, mUr3ha-dRSTiyA~ mithyAkalpanAe~ kabhI naSTa nahIM ho sakatIM / hamAre bhItara Astikya kI nIMva jitanI gaharI hogI, hamArA amar3hadRSTitva bhI utanA hI sabala aura puSTa hogaa| -165 --

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yaha amUDhadRSTitva eka ora to sadaiva Astikyase zakti grahaNa karake sabalatA prApta karatA hai, aura dasarI ora 'prabhAvanA' nAmake AThaveM gaNako AdhAra pradAna karatA hai| Astikyake anurUpa amar3ha-dRSTitva, aura amUr3ha-dRSTitvake anurUpa hI prabhAvanA hamAre bhItara pratiSThita ho sakate haiN| isa prakA samyaktva upajAnemeM kAraNabhUta ye cAra bhAva hI samyaktvake ATha guNoMko zakti pradAna karake nirmalatA aura sampUrNatA pradAna karate haiN| isakA yaha artha huA ki samyaktva utpanna ho jAne para ina cAroMkI upayogitA samApta nahIM ho jAtI, varan vaha uttarottara bar3hatI jAtI hai aura samakitavAna jIvake jIvanameM inakA samAveza aura mahatva nirantara banA rahatA hai / ina nizaMkita Adi ATha guNoMse hI samakitakA astitva hai / jaise zarIrake ATha aMga hI zarIrako pUrNatA pradAna karate haiM, vaise hI ye ATha guNa samyagdRSTi jIvakA vaicArika vyaktitva banAte haiN| niHzaMkita aura niHkAMkSitakI sthiti donoM pairoM jaisI hai| inake binA vyakti na Tika sakatA hai aura na eka paga cala hI sakatA hai| nivicikitsA aura amUDhadRSTitva hamAre donoM hAthoMkI taraha hai, jo malazuddhise lekara candanatilaka taka sArI kriyAyeM karate hue bhI zarIrakI zucitAko banAye rakhate haiN| sthitikaraNa aMga pRSTha bhAgapIThakI taraha hai| zarIrameM merudaNDakI taraha samakitameM yaha aMga bhI pUre vyaktitvako sthiratA aura AdhAra pradAna karatA hai| upagahana aMgakI sthiti nitamba bhAgakI taraha hai| jamakara baiTha jAnemeM atyanta upayogI hokara bhI yaha aMga pracchanna rahakara hI zobhA pAtA hai / hamArA vakSa vAtsalyakA pratIka hai| vAtsalyakI utpatti, sthiti aura vikAsa saba kucha hRdayameM hI hotA hai / vaha tarkase, jJAnase yA buddhise bahuta jyAdA saMcAlita nahIM hotaa| zAbdika vAtsalyake bajAya lokameM bhI hArdika bhAvanAe~ yA chAtIse lagAkara vatsalatA jatAnA hI sacce vAtsalyakA pratIka hai| prabhAvanAkA sthAna mastiSkake samAna nirarthaka hai, usI prakAra mArgaprabhAvanAko AdhAra banAe binA, na samakita saccA samakita ho sakatA hai, na dharma yathArtha dharma ho sakatA hai| isa prakAra samyagdarzanake avinAbhAvI ye ATha guNa hI samakitavAna jIvako eka abhUtapUrva vyaktitva pradAna karate haiM / inameMse koI eka guNa bhI yadi vikasita na ho pAye, to vaha aMga-hIna samyagdarzana, anAdi saMsAra paripATIkA cheda karanemeM usI prakAra asamartha hotA hai jaise kama akSaroMvAlA maMtra vAMchita kAryakI siddhi meM akAryakArI hotA hai / niHzaMkita guNa hamArI manobhUmiko mRdutA pradAna karatA hai / niHkAMkSita aura nirvicikitsA usameMse rAga dveSakA unmUlana karate haiM, amUr3ha-dRSTitvase mohakA parihAra hotA hai| zeSa cAra guNa hamAre vyaktitvako zacitA, saMskAra aura Atma-saMyamakI ora le jAte haiN| tabhI hamArA jIvana zalya rahita ho jAtA hai, bhaya rahita ho jAtA hai| saMkleza mukta ho jAtA hai| mithyA zalya jAnese bhUtakAlakA anAdise lagA huA mala visarjita ho jAtA hai, mAyA zalyake abhAvameM vartamAna jIvana prAmANika aura pavitratA yukta ho jAtA hai aura nidAna zalya jAnese bhaviSyake anubandha tathA AsaktiyA~ TUTatI haiN| isa prakAra samakitakI nidhi prApta hote hI jIvake bhUta, bhaviSya aura vartamAna-tInoMmeM pavitratA A jAtI hai| samyagdRSTi jIvakI pravRtti samakitake utpAdaka bhAvoM aura guNoMkI uparokta carcAse, yaha bAta spaSTa hai ki samyagdarzana prApta hote hI jIvako, eka sAtha aneka aisI anupama nidhiyA~ prApta ho jAtI haiM, jinake AdhAra para usakI bAhya aura abhyaMtara. donoM prakArakI pravRttiyoMmeM bar3e parivartana prArambha ho jAte haiN| saMyamarUpa cAritra bhale hI abhI usane dhAraNa nahIM kiyA ho, parantu aba takakI sArI yadvA-tadvA pravRttiyoM aura capalatAoMko tyAgakara.

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vaha avilamba hI eka vivekapUrNa jIvana zailIse ba~dha jAtA hai / usakI mAnasika sthiti isa saMsAra meM kucha aisI ho jAtI hai, jaisI sthiti vAgdAn yA sagAIke bAda kanyA kI apane pitRgRhameM ho jAtI hai / sagAI dinase bidAke kSaNoM taka vaha kanyA, apane janma gRhameM rahatI hai, harSa-viSAda, pyAra- prIti bhojana-pAna, dharA-uThAIsaba karatI hai, para sagAIkA saguna car3hate hI, use apane vartamAna parikarameM eka parAyepanakA bodha hone lagatA hai / aba use apanA ghara kahIM aura dikhAI detA hai / kala aura AjakI usakI pravRtti meM spaSTa aMtara hai / isI prakAra samyagdRSTi jIvakI pravRtti bhI bhinna hI ho jAtI hai / saMsAra, zarIra aura bhogoM meM parAyepanakI, aura svasampadAoMmeM apanepanakI dhAraNA, usameM bar3e parivartana lA detI hai / karaNAnuyogakI kasauTIpara parakheM, to samakita prApta hote hI, isa jIvako anAdikAlase nirantara ba~dhane vAlI, karma prakRtiyoMmeMse ikatAlIsa prakRtiyoMkA bandha ruka jAtA hai / isakA hetu yahI hai ki inheM bA~dhane vAle pariNAma aura kriyA-kalApa usa jIvakI pariNatimeMse tirohita ho jAte haiM / ise nikaSapara parakhakara yadi hama dekheM to hameM spaSTa patA laga jAtA hai ki asaMyama dazAke rahate hue bhI, samakitavAna jIvaka pravRtti meM bahuta pariSkAra ho jAtA hai / usake mana, vacana, kAryakI pariNati, pahilese ekadama bhinna ho jAtI hai / udAharaNa ke lie, nIca - gotra karmakA bandha samyagdRSTi jIvako nahIM hotA / isakA artha huA ki paranindA, AtmaprazaMsA tathA dUsaroMke sadguNoMkA AcchAdana aura asakA udbhAvana aura apane asadkA AcchAdana va sakA udbhAvana usake dvArA nahIM hogA / vicAranekI bAta hai ki itane sUkSma aura saMvedanAtmaka pariSkAra usakI vicAra paddhatikA aMga bana jAte haiM, taba usakI pravRtti meM saMkalpI hiMsA, krUratA aura duSTa abhiprAyakI bAta zeSa raha jAye, yaha kahA~ taka sa bhava hai ? aisA hI Akalana anya karma - prakRtiyoMke sambandha meM karanepara hameM samyagdRSTi jIvakI parivartita pariNatikA sahI anumAna ho sakatA hai / samyagdarzanake prakAra svAmitvakI apekSAse, athavA sahacArI anya guNoMke pariNamanakI apekSAse, samyagdRSTi jIvoMkI aneka zreNiyA~ hotI haiM / moTe rUpameM inheM cauthese lekara dazameM guNasthAna taka sAta zreNiyoMmeM bA~TA gayA haiM / bhagavAna kundakunda samayasAra meM dravyAnuyogakI mukhyatAse vyAkhyA kara rahe the, unakA zrotA samudAya, ratnatraya - dhArI sAdhu samudAya hI thA, isalie vahA~ unhoMne prAyaH unhIM uttama pAtroMke anusAra bAtakI hai / samyagdRSTi yA jJAnIke lie kundakunda dvArA prayukta mahAnatApUrNa vizeSaNoMke prabhAmaNDalameM, jaba hama apanA pratibimba dekhate haiM, taba apanI vartamAna dazAkA pariSkAra karake, tadanurUpa utkarSakI ora agrasara honekI bajAya, hama apanI vartamAna udayAbhibhUta, vikArI pariNatimeM hI, una sArI mahAnatAoMkA svAmitva apane meM dekhane lagate haiM / usa prabhAmaNDalako apane cahu~ ora DhU~r3hane lagate haiM, dekhane lagate haiM yA samajhane lagate haiM / basa, yahI bhrama hamAre bhItara bahuta sI khuza-phaphamIko utpanna kara detA hai / bhagavAna kundakundakA upadeza to cakravartIkA laDDU hai / jisameM isake pacAnekI kSamatA nahIM hogI, khAte hI usake baurA jAnemeM koI zaMkA nahIM hai / kavivara banArasIdAsajIke sAtha yahI huA / ve janmataH zvetAmbara the / unhoMne jaba binA kisI prArambhika adhyayana-mananake samayasAra uThA liyA, jaisA usameM likhA hai, vaisA hI ekAnta rUpase samajha liyA, to jo dazA unakI huI, so arddhakathAnakameM darja hai / Aja bhI hamameM se anekoMke sAtha yahI ho rahA hai / antara kevala itanA hai ki svIkAra kara sakeM, itanI saralatA aura isakA parimArjana kara sakeM itanA viveka aisA sAhasa, banArasIdAsajI ke pAsa thA, hamAre pAsa nahIM hai / 1 167 -

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bhagavAna kundakundane to prAyaH sau TaMcakA kundana hI apanI dRSTi meM rakhakara hara jagaha bAta kI hai| unakA jJAnI to pUrva nirAzrava, vItarAgI, avaMcaka aura niSkampa pariNati vAlA hai (samayasAra gayA 166) inake hArdako pragaTa karaneke lie jayasena AcAryane samyagdarzanako 'sarAga' aura 'vItarAga'-ina do prakAroMmeM vibhakta karake cauthese chaThaveM gaNasthAnake jIvoMko-jo buddhipUrvaka rAgAdi rUpa pariNatimeM pravRtta haiM-sarAga samyagdRSTi kahA / aura sAtaveM tathA usase uparake guNasthAnoMke jIvoMko, jahA~ buddhipUrvaka rAgAdirUpa pariNatikA sarvathA abhAva hai-vItarAga samyagdaSTi khaa| isa prasaMgameM unhoMne eka mArgadarzana aura hameM diyA ki samayasAra par3hate samaya samyamdRSTi yA jJAnIkA artha mukhyataH vItarAga samya dRSTi hI karanA cAhiye / pUjyapAda svAmIne prazama saMvegAdikakI abhivyakti lakSaNavAlA 'sarAga samyagdarzana' aura AtmAkI vizuddhi mAtrako 'vItarAga samyagdarzana' kahA hai| rAjavArtikameM akalaMka devane, sAtoM prakRtiyoMke AtyaMtika kSaya hone para pragaTa honevAlI, Atmavizuddhiko 'vItarAga samyagdarzana' mAnA hai| samayasArake TIkAkAra triguptirUpa avasthAko hI vItarAga samyagdarzanakI saMjJA dete haiN| samayasAra tAtparyavRttimeM, jayasenAcAryane azabha karmake kattapineko chor3anevAleko 'sarAga samyagdaSTi' tathA zubha aura saba prakArake karmoke kattapineko chor3akara nizcaya cAritrakI avinAbhUta dazAko 'vItarAga samyagdarzana' kahA hai (gAthA 97) / dUsarI ora, paMcAdhyAyIkAra granthake dUsare adhyAya (zloka 825-31) meM kahate haiM ki 'samyakdarzanameM jo 'sarAga' 'vItarAga' Adi bheda dekhatA hai, vaha mithyAdRSTi hai, parantu unhoMne granthameM samyaktvakA vizada vivecana karate hue nAnA apekSAoMse apanI bAta samajhAI hai| ___ samyagdarzanake vividha lakSaNoMkA samanvaya karate hue DA0 pannAlAla sAhityAcAryane ratnakaraNDa zrAvakAcArakI bhUmikAmeM usake pA~ca lakSaNa mAne haiM : 1. paramArtha deva-zAstra-gurukI pratIti, 2. tattvArtha zraddhAna, 3. sva-para zraddhAna / 4. AtmAkA bhaddhAna 5. sAta prakRtiyoMke upazama, kSayopazama athavA kSayase prApta zraddhAguNakI nirmala pariNati / unakA yaha kathana vizeSa mananIya hai ki-ina pA~ca lakSaNoMmeMse pA~cavA~ lakSaNa jo karaNAnuyogakA samyagdarzana hai, vahI sAdhya hai / zeSa cAra usake sAdhana haiM / jahA~ ina cAroMko samyagdarzana kahA hai, vahA~ kAraNameM kAryakA upacAra hI samajhanA cAhiye / samyaktvake sAtha cAritrakI vyApti AcAryoMkI sthApita paramparAmeM samyagdarzanakI cAritrake sAtha viSama vyApti svIkAra kI gaI hai| isI kAraNa cauthe guNasthAnavartI, avirata samyagdRSTi jIvako, na to ratnatrayadhArI mAnA gayA hai, aura na hI use mokSamArgakI upalabdhi mAnI gaI hai| AcAryone saMyamAcaraNa cAritrake tIna bheda kiye haiM-deza cAritra, sakalacAritra aura yathAkhyAtacAritra / pA~cavA~ guNasthAna hI cAritrakA prathama sopAna kahA gayA hai / vahIMse jIvako mokSamArgakA ekadeza prArambha hotA hai / kundakundakI cAritrapAhuDakI AThavIM gAthAke sahArese, svarUpAcaraNa cAritrakI saMgati, cauthe guNasthAnameM baiThAnekA prayatna, kucha vidvAnoMne kiyA hai, parantu bhagavAnakI mUla zabdAvalImeM 'samyaktvacaraNa cAritra' zabda AyA hai, svarUpAcaraNa nahIM / saMskRta TIkAkAra zrutasAgara sUrine 'yaccarati yatpratipAlayati yatiH' likhakara, usa samyaktvacaraNa cAritrako muniyoMke lie sAdhya batAkara, spaSTa hI cauthe guNasthAnameM usakI saMbhAvanAkA niSedha kara diyA hai| agalI gAthAkI TIkAmeM bhI unhoMne 'ye sUrayaH' zabda rakhakara

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apanI bAta spaSTa kara dI hai| paNDita rAjamalajIke pUrva, arthAt Ajase cArasau varSa pahile taka, svarUpAcaraNa nAmakA jaina AgamameM kahIM koI ullekha bhI nahIM thaa| paMcAdhyAyIkAra paM0 rAjamalajIne anantAnubandhIke abhAvameM, caturtha guNasthAnavaH samyagdaSTiko bhI, cAroM gatiyoMmeM pAye jAne vAle svarUpAcaraNa cAritrakA sarvaprathama vidhAna kiyA hai| unhoMne prArambhase hI darzana-jJAna-cAritrako avinAbhAvI honese akhaNDa hI svIkAra kiyA hai| isIke hI sahArese paNDita ToDaramalajIne cauthe guNasthAnameM svarUpAcaraNa cAritrakI vyavasthA dI hai| eka jagaha unakA kathana hai-'tahA~ jinakA udaya te AtmA ke samyaktva na hoya, svarUpAcaraNa cAritra na hoya sake, te anantAnubandhI kaSAya hai'2 / tathA anya sthAna para unhoMne likhA hai'baharI isa mithyAcAritra biSai svarUpAcaraNa rUpa cAritrakA abhAva hai|' paM0 gopAladAsajI baraiyAne cAritraguNake mUlataH svarUpAcaraNa aura saMyamAcaraNa-aise do bheda karake, phira saMyamAcaraNake tIna bheda kiye haiN| unhoMne para maiM iSTAniSTa nivRttipUrvaka nija svarUpameM pravRtti ho isakA lakSaNa batAyA hai / isa prakAra unhoMne cAritrako tInakI jagaha cAra bhedoMmeM bA~TA hai| paNDita daulatarAmajIne chahaDhAlAmeM deza-cAritrake sAtha bhI svarUpAcaraNakA vidhAna nahIM kiyA, varana sakala-cAritrake varNanake bAda, nirvikalpa dazAmeM hI usakA vidhAna muniyoMke varNanameM kiyA hai| yaha svarUpAcaraNa cAritra jo bhI ho, para yaha vaha tattva nahIM hai jise hama ratnatrayakA eka aMga kaha skeN| bhale hI yaha cauthe guNasthAnameM samyaktvake sAtha hI utpanna hokara, avinAbhAva rUpase rahatA hai, / para cAritra guNakI nirmalatAse AtmAko jo viziSTa upalabdhiyA~ hotI haiM, unakA zatAMza bhI prakaTa karAnekI zakti isa svarUpAcaraNameM nahIM hai / yaha to samyaktvakI hI eka vizeSatArUpa vikAsa hai / paNDita makkhanalAla jIne bhI isa sthitiko spaSTa karate hue likhA hai : 'samyagjJAna hone para yaha niyama nahIM hai ki cAritra bhI ho| cauthe guNasthAnameM samyagjJAna bhI ho jAtA hai parantu samyakcAritrarUpa saMyama vahA~ nahIM haiM / arthAt samyagjJAnake honepara samyakcAritra ho bhI, athavA nahIM bhI ho, niyama nahIM hai / paNDita ToDaramalajIne bhI svarUpAcaraNakI asamarthatA aura mokSamArgameM saMyamAcaraNakI anivAryatA svIkAra karate hue likhA hai, 'tAtai anantAnubaMdhIke gae~ kichU kaSAyanikI maMdatA to ho hai, parantu aisI mandatA na hoya jA kari koI cAritra nAma pAvai / yadyapi paramArtha te kaSAyakA ghaTanA cAritrakA aMza hai, tathApi vyavahAra taiM jahA~ aisA kaSAyanikA ghaTanA hoya jAkari zrAvakadharma vA munidharmakA aMgIkAra hoya, tahA~ hI cAritra nAma pAvai hai| itanA hI nahIM, paNDitajIne yaha bhI spaSTatayA nirdezita kara diyA hai ki saMyamarUpa cAritrakI sAdhanA kiye binA jIvako mokSamArga banatA hI nahIM hai| unhoMne svataH prazna uThAyA-"jo asaMyata samyagdaSTi ke tau cAritra nAhIM, vAkai mokSamArga bhayA hai ki na bhayA hai| tAkA samAdhAna-- 1. paMcAdhyAyI, adhyAya 2, zloka 764, 67 / 2. mokSamArga prakAzaka (hindI grantharatnAkara kAryAlaya, prathamAvRtti san 1911), adhyAya 2, pRSTha 55 / 3. mokSamArga prakAzaka, vahI, adhyAya 4, pRSTha 199 / 4. guru gopAladAsa baraiyA smatigrantha, pRSTha 139 / 5. chahaDhAlA, daulatarAma / 6. paMcAdhyAyI, adhyAya 2 zlAka 767 kA bhAvArtha / 7. mokSamArga prakAzaka; vahI, adhyAya 9 pRSTha 484 / 22

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'mokSamArga vAkai hosI, yaha to niyama bhayA / tAtai upacAra te vAkai mokSamArga bhayA bhI kahiye / paramArtha taiM samyak cAritra bhae~ hI mokSamArga ho hai| asaMyata samyagdRSTi ke vItarAga bhAvarUpa mokSamArgakA zraddhAna bhayA, tAtai vAkauM upacAra te mokSamArgo kahiye, paramArtha te vItarAga bhAvarUpa pariNameM hI mokSamArga hosI / bahuri pravacanasAra virSe bhI tInoMkI ekAgratA bhae~ hI mokSamArga kahA hai| tAtai yaha jAnanA tattva zraddhAna binA tau rAgAdi ghaTAe~ mokSamArga nAhIM, ara rAgAdi ghaTAe binA tattva-zraddhAna-jJAna teM bhI mokSamArga nAhIM / tInoM milai sAkSAt mokSamArga ho hai| isa prakAra samyagdarzanake sAthame svarUpAcaraNa cAritra aura saMyamAcaraNa cAritrakI saMgatiko dRSTimeM rakhanese virodha yA vivAdakA nirAkaraNa ho jAtA hai / zuddhopayoga upayogake azubha, zubha aura zuddha, aise tIna bheda karate samaya, AcAryone sAtaveM gaNasthAnase hI zuddhopayogakA astitva mAnA hai| chaThaveM gaNasthAna taka zubha aura cautheme nIce, mithyAtvake sadabhAvameM, azubha upayogakI hI carcA hai / AcArya jayasenane pravacanasArako tAtparyavatti meM pahile, dUsare tathA tIsare guNasthAnoMmeM tAratamyase ghaTatA huA azubha upayoga batAyA hai| cauthe, pA~cave tathA chaThaveM guNasthAnoMmeM tAratamyase bar3hatA huA zabha upayoga kahA hai, aura sAtaveMse lekara bArahaveM taka chaha guNasthAnoMmeM tAratamyase bar3hatA huA zuddha upayoga likhA hai / terahaveM evaM caudahaveM guNasthAnoMko zuddhopayogakA phala nirUpita kiyA hai| amRtacanda AcAryane bhI pravacanasArakI TIkAmeM, paradravya saMyoga kAraNase honevAle jIvake samasta upayogako, azuddha koTimeM lekara, vizuddhi-saMkleza rUpa uparAgake vazIbhUta, use zubha aura azubha nAma diyA hai| unhoMne darzanamoha aura cAritramoha, isa prakAra samasta mohanIya karmakI udaya dazAmeM, jIvako azubha upayogI aura kSayopazama dazAmeM zubhopayogI kahA hai| AcAryane zuddhopayogakA vidhAna paradravyAnuvRttike abhAvameM, azuddha upayogase vimukta hokara, mAtra svadra vyake Azraya rUpa avasthAmeM kiyA hai / guNasthAna paripATIse biThAne para amRtacandra cArya aura jinasenAcAryakI uparokta donoM vyavasthAyeM eka rUpa hI vidhAna prastuta karatI pAI jAtI hai| AcArya nemicandra siddhAntidevakI bRhadravyasaMgrahakI TIkAmeM brahmadevane bhI isI prakAra prathama tIna guNasthAnoMmeM paramparAse zuddhopayogakA sAdhaka rUpa zubhopayoga aura anantara jaghanya, madhyama, utkRSTa bhedase yukta ekadeza zuddhanaya ke Alambana rUpa zuddhopayoga nirUpita kiyA hai| isa prakAra guNasthAna paripATImeM mithyAdRSTi jIvako zubha upayogakA aura samyagdRSTiko sAtaveM guNasthAnase pUrva zuddhopayogakA vidhAna AcAryoMne kahIM bhI nahIM kiyaa| paM0 ToDaramalajIne mithyAdRSTi jIvako bhI zubha upayogakA vidhAna karate hue eka jagaha likhA hai'zubhopayoga tai svargAdi hoya, vA bhalI vAsanA te vA bhalA nimitta te karmakA sthiti anubhAga ghaTi jAya, 1. vahI, adhyAya 9, pRSTha 448 / 2. pravacanasAra, adhyAya, / gAthA 9 (tAtparyavRtti ttiikaa)| 3, pravacanasAra, adhyAya, 2 gAthA 64-67 (AtmakhyAti ttiikaa)| 4. bRhada dravya-saMgraha, gAthA 34 kI saMskRta TIkA / -170 --

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tau samyaktvAdikI bhI prApti ho jaay'|' isI bAtako eka anya prasaMgameM ve likhate haiM-tAta kA zubhopayoga tau zuddhopayogako kAraNa naahiiN'| sAtaveM guNasthAnase nIce cauthe AdimeM zuddhopayogakA vidhAna paNDitajIke kucheka sthaloMse pragaTa mAnA jAtA hai / jaise unhoMne kahA-'aiseM yaha bAta siddha bhaI-jahA~ zuddhopayoga hotA jAnai, tahA~ to zubha kAryakA niSedha hI hai, ara jahA~ azubhopayoga hotA jAna' tahA~ zubha kI upAya kari aMgIkAra karanA yukta hai / parantu paM0 ToDaramalajI bhI upayogako AcArya praNIta, uparokta karaNAnuyoga sammata zAstrokta vyavasthAkA hI vidhAna vAstavameM karanA cAhate the| Uparake uddharaNoMmeM jo kucha bhI unhoMne kahA hai. vaha upayogakI nahIM, yogakI sthiti hai| yahA~ unakA tAtparya jIvake pariNAmose nahIM, varan unake mana-vacana kAyakI pravRttise hai / triyogakI aisI zubha pravRtti unakA lakSya hai, jisake balapara abhavya mithyAdRSTi jIva bhI svargameM navameM graiveyaka takakI pAtratA prApta kara letA hai| apanI vivakSAko paNDitajI granthameM Age calakara spaSTa karanA cAhate the| eka jagaha unhoMne likhA hai-"karaNAnayoga virSe tau rAgAdi rahita zuddhopayoga, yathAkhyAta cAritra bhae~ hoya, so mohakA nAza bhae~ svayameva hogaa|" nIcalI avasthAvAlA zuddhopayoga sAdhana kaise kreN| ara dravyAna yoga virSe zuddhopayoga karane hI kA mukhya upadeza hai, tAtai yahA~ chadmastha jisa kAla virSe buddhi-gocara bhakti Adi va hiMsA Adi kArya rUpa pariNAmanikoM chur3Aya, AtmAnubhavanAdi kAryani viSai pravarte, tisakAla tAko zuddha upayogI kahiye / yadyapi yahA~ kevala-jJAna gocara sUkSma rAgAdika haiM tathApi tAkI vivakSA yahA~ na kahI, apanI buddhi-gocara rAgAdi chor3e, tisa apekSA yAkoM zuddhopayogI kahyA hai / aise hI sva-para zraddhAnAdika bhayeM samyaktvAdi kahe, so buddhi-gocara apekSA nirUpaNa hai / sUkSma bhAvanikI apekSA, guNasthAnAdi virSe samyaktvAdikA nirUpaNa karaNAnuyoga virSe pAiye haiM / isa prakAra paNDitajIke kathanakA nirAkaraNa svayaM unake hI kathanase ho jAtA hai| vAstavameM nicalI dazAmeM zuddhopayogakA vidhAna paNDitajIne kahIM kiyA hI nahIM hai / sarvatra unakA kathana yogoMpara hI ghaTita hotA hai / bhakti Adi zubha tathA hiMsAdika azubha kAryoM parase hI unhoMne zubha-azubha upayogakA vidhAna kiyA hai| udayagata pariNAmoMkI apekSA unakA nirUpaNa hai hI nhiiN| paNDita jaganmohanalAlajIne, apane grantha 'adhyAtma amRtakalaza' meM zuddhopayogakI vyutpatti-mUlaka vyAkhyA tIna prakArase karake Agamase usakI vidhipUrvaka saMgati biThAI hai| 1-'zuddha Atmani yaH upayogaH sa zuddhopayogaH' aisA zuddhopayoga cauthe guNasthAnase Atma-cintanake kSaNoMmeM mAnA jA sakatA hai| 2-'zuddhazcAsau upayogaH rAgAdivirahitaH sa zuddhopayogaH' aise zuddhopayogakI sthiti, sAtaveM guNasthAnase hI prArambha ho skegii| 1. mokSamArga prakAzaka : hindI grantha ratnAkara kAryAlaya (prathamAvRtti-1911), adhyAya-sAta, pRSTha 290 / 2. vahI, adhyAya-sAta, pRSTha 362 / 3. vahI, adhyAya-sAta, pRSTha 291 / 4. mokSamArga prakAzaka, bahI, adhyAya-8, pRSTha 405 / 5. adhyAtmakalaza, jaganmohanalAla shaastrii| - 171 -

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3-'zuddhaH pUrNajJAnarUpaH upayogaH sa zuddhopayogaH' jIvakA zuddha, pUrNajJAnarUpa upayoga, so zuddhopayoga hai / yaha paribhASA gyArahaveM-bAraveM guNasthAnameM hI sArthaka hogI, usake pUrva nhiiN| isa prakAra vicAra kara dekhA jAye to AcArya praNIta Agamika vyavasthA hI sarvatra ThIka baiThatI hai / usake viparIta jahA~, jo kahA gayA hai, vaha kisI na kisI vizeSa vivakSAkI dRSTise hI kahA gayA hai / usa vizeSa vivakSAko dRSTimeM lAye binA usa kathanakA sahI artha samajha nemeM bhrama ho sakatA hai / svAnubhUti hamAre pAsa 'sva' kA yA 'para' kA, jo bhI jJAna hai, use hama cAra koTiyoMmeM bA~Ta sakate haiM-sUcanA, jJAna, vizvAsa aura anubhava (inphArmezana, nAleja, bilIpha evaM ekspiiriyens)| (a) sAdhAraNa, UparI satahI yA kAma calAU jJAna, cAhe vaha kitanA hI puSkala aura cAruvAk suzobhita kyoM na ho, sUcanA, yA 'inphArmezana' kI koTimeM AtA hai / (ba) gahare starakA, tulanAtmaka adhyayana aura mananase yukta, pUrvApara sambandha aura kArya-kAraNa vivekakI nikaSa para kasA haA, ativyApti, avyApti, asambhava Adi sabhI dUSaNoMse rahita yahI jJAna talasparzI hotA huA, vidhi-niSedhoMkI kharAda para car3hakara AbhA prApta karegA, taba use jJAna yA 'nAleja' kI saMjJA milegii| (sa) abhIpsita vastu yahI hai, aisI hI hai, itanI hI hai aura isake atirikta kucha nahIM hai, isase 'kamo-veza' bhI nahIM hai tathA isake viparIta bhI nahIM haiM, aisI aDiga-AsthA apane jJAna para jaba hamAre manameM sthApita ho jAye, taba usI AsthAkA nAma vizvAsa yA 'bilIpha' hai| (da) jJAnase jAnI huI vastukI prakriyAko svayaM prayoga dvArA dekhanA, usake rasakA AsvAdana karanA yA eka bAra usameMse hokara gujaranA hI anubhava hai| isI dazAko 'eksapIriensa' bhI kahate haiM / yahA~ dhyAna rakhane kI bAta hai ki yaha anubhava bhI svAnubhUti nahIM hai / mAtra hamAre jJAnakI prayoga-siddha anumodanAkA hI nAma yahA~ anubhava hai| udAharaNake lie, sunItA eka leDI DAkTara hai| prasava aura prasava-sambandhI nidAna-cikitsAkI vizeSa yogyatA aura DigrI videzase lekara AI hai| usakI DigriyoMse hamAre mana para usakI sacanA jJAna aura vizvAsakI chApa to par3a sakatI hai parantu jahA~ taka usake anubhavakI bAta hai vahA~ hamArA mana usakI yogyatAko svIkAra karaneke lie taiyAra nahIM hogaa| do cAra varSa aspatAlameM kAma karake jaba DA0 sunItA apanI dekha-rekhameM sau-pacAsa prasava karAkara dasa-bIsa Aparezana karake aura do-cAra sau mahilAoMkI nidAnacikitsA Adi karake apanI vijJatA evaM kuzalatAkA prabhAva ajita kara legI tabhI hama use anubhavI leDI DAkTarake rUpameM svIkAra kareMge / majekI bAta yaha hai ki DA0 sunItAkA yaha prasava-anubhava bhI jJAnakA uparokta cauthA prakAra hI hai / hama use anubhava yA eksapIriyensa kaheMge parantu svAnubhava yA svAnubhUti nahIM kaha sakate / prasavakA svAnubhava DA0 sunItAko usI dina prApta hogA jisa dina vaha bhI mA~ banakara svataH prasava kI vedanA aura mAtRtvakI garimAkA anubhava kregii| ___ isI prakAra jJAna ArAdhana karatA huA sAdhaka bhI, paMcAstikAya, SaT dravya, sapta tatva aura nau padArthoM ke sambandhameM par3hatA hai, sunatA hai, jAnatA hai, usa para vizvAsa karatA hai aura kaI bAra prayogake dvArA usakA anubhava bhI karatA hai| vizeSakara sva-AtmAko lekara vaha apane ajita jJAnake nAnA vikalpoM dvArA -172 -

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apane Apako zarIrAdise pathaka, aura kaSAyAdi vikAroMse bhI pRthaka, dekhane jAnanekA prayatna karatA hai / ise hI sAmAnyataH anubhava kahA jAtA hai| isa prakriyA meM kabhI to apanI vartamAna, kaSAya-sampakta, udayAbhibhUta, AtmapariNatiko dekhakara-"isameM jijJAsA karane vAlA, jAnane dekhane vAlA jo tattva hai, vahI maiM hU~; aise vidhiparaka vikalpoM dvArA tathA kabhI yaha upajane-vinazane vAlA zarIra maiM nahI haiN| ye rAgAdi vikArI bhAva merI pariNati hote hue bhI para nimittajanya aura utpannadhvaMsI honeke kAraNa para hI hai, maiM nahIM hUM" aise niSedhaparaka vikalpoMke dvArA sAdhaka apanI AtmAkA anubhava karatA hai| yahA~ majekIba isa nicalI dazAmeM sAdhakakA yaha anubhava bhI jJAnakI uparokta cauthI sthiti mAtra hI hai| zAstrokta zudvAtmAnubhUti athavA svAnubhUtike sAtha 'anubhava' kI koI saMgati nahIM hai| AtmA-anAtmAkA jJAna cAhe jitanA puSkala ho jAye usake cintanameM nAnA vikalpoMkA sahArA lekara cAhe hama jitanA gahare DUba jAyeM kintu hamArI yaha sArI prakriyA jAnane, dekhane aura anubhava karaneke paryAyavAcI nAmoMse jAnI jAne vAlI jJAnako vikalpAtmaka pariNati hI hogii| parantu zuddhAtmAnubhUti vilalpoMke dvArA upalabdha ho jAya aisA koI upAya hai nhiiN| aisI 'svAnubhati' kI sahI paribhASA to tabhI ghaTita hogI jaba mana, vacana, kAvyake vyApAroM para aMkuza lagAkara triguptipUrvaka tIna kaSAyoMke jhaMjhAvAtase surakSita hamArI jJAna-jyoti nayoM aura vikalpoMse Upara uThakara jJAnameM pratiSThita hotI huI niSkampa hokara prakAzita ho / yaha sthiti adhyAtma bhASAke anusAra samasta kriyAoMko tirohita karake jaba hama akelI jJaptikriyAmeM saMlagna hoMge taba bnegii| Agama bhASAke anusAra tIna kaSAyoMke abhAvameM saMjvalanake maMdodayake samaya triguptipUrvaka tInoM yogoMkI samyak saMyojanA karate hae kaSAyoMkA buddhipUrvaka vyApAra ekadama roka kara jaba hama nirvikalpa samAdhiko upalabdha hoMge taba hI hamArI AtmAmeM svAnubhUti pratyakSa hogI / isa prakAra, isa svAnubhUtikA samyagdarzanake sAtha anvaya-vyatireka pUrvaka avinAbhAvI sambandha nahIM baiThatA / samyagdRSTi jIva svAnubhUtise yukta aura svAnubhUtise rahita bhI pAyA jA sakatA hai / svAnubhUtikI upalabdhi hogI, to samyagdRSTiko hI, para yaha bhI nirdhArita hai ki kisI jIvako kisI bhI samaya antamuhUrtase adhika kAlake lie isakI upalabdhi kabhI ho nahIM skegii| yaha svAnubhUti mokSamArgI jIvako hI hotI hai / mokSamArga samyagdarzana jJAna cAritrako ekatAkA nAma hai / 'samyak cAritra' tyagarUpa avasthA bananepara vako hI prApta hotA hai| cauthe guNasthAnameM kSAyika samyagdRSTi jIvako bhI samyakacAritrase rahita hI kahA gayA hai| vaha vahA~ asaMyamI hI hai| vItarAga bhAvake binA zaddhAtmAnabhatikI utpatti asambhava hai| vastumeM zakti rUpase vihita bhAvI paryAyakA, jJAnake dvArA jAna lenA alaga bAta hai, aura usa paryAyake prakaTa ho jAnepara usakA sAkSAtkAra karanA eka bilakula alaga bAta hai / eka anagar3ha pASANakhaNDako dekhakara zilpI usameM bhagavAna kI pratimA banAnekI sambhAvanAoMkA Akalana kara letA hai| vaha vAstavameM usa caTTAnameM apanI kalpita kalAkRtikA, jise usane abhI gar3hA nahIM hai, darzana hI kara letA hai| vaha to yaha bhI kaha sakatA hai ki pratimA to isa pASANameM hai hI, mujhe pratimAkA nirmANa nahIM karanA hai| mujhe to kevala usa pratimAke aMgapratyaMgoMparase anAvazyaka patthara chIlakara haTA denA hai, tAki Apa bhI usa manohArI chavikA darzana kara skeN| zilpIkI yaha bAta eka dRSTise ThIka bhI hai, parantu caTTAnake bhItara pratimAke darzanakI usakI yaha kalpanA; zilpIke jJAnakA hI tAnA-bAnA hai, anubhavakA nhiiN| isakA kAraNa bahuta AsAna hai| bhUta, bhaviSyat aura vartamAnakI paryAyoMko jAnanekI kSamatA, jJAnameM to hai, anubhavameM nhiiN| anubhavakI sImA rekhA to vartamAna pragaTa paryAyake sAtha ba~dhI hai| anagar3a caTTAnake bhItara pratimAkI chavikA darzana karatA haA bhI zilpI A A . .. -173

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kyA caTTAnakI pUjA-arcanA karake prabhu-pUjanakA Ananda aura santoSa prApta kara sakatA hai ? isI prakAra vastusvarUpako ThIka-ThIka samajhatA huA bhI samyagdRSTi jIva, apanI vikArarUpa pariNati aura udayAbhibhUta AtmAmeM, apane bhItara zakti rUpase par3e huye, siddha samAna zuddha, buddha, nirmala, nirAkAra, niraMjana AtmAkA darzana karatA hai, parantu yaha usake vilakSaNa jJAna ho kA phala hai, anubhavakA nhiiN| usakI AsthAmeM yaha bAta aDiga rUpase par3I huI hai ki merA svarUpa, merA zuddha dravya aisA hI hai, parantu abhI vartamAnameM usakA azuddha tathA vikArI pariNamana ho rahA hai| vikAroMko haTA denepara merI bhI aisI hI zuddha-paryAya pragaTa ho jAyegI, jaisI siddha bhagavAnkI ho gaI hai| samayasArake TIkAkAra jayasenAcAryane isI prakAra svAnubhatiko nizcaya, abheda-ratnatrayake sAtha hI svIkAra kiyA hai / ataH usakI upalabdhi saptama guNasthAnameM aura usake Upara hI unhoMne svIkAra kI hai| unake zabda hai-'zuddhAtmasukhAnubhU tirUpaM svasaMvedanajJAnaM vItarAgamiti / idaM vyAkhyAnaM svasaMvedanavyAkhyAnakAle sarvatra jJAtavyam / ' paNDita rAjamalajIne paJcAdhyAyImeM svAnubhUtiko matijJAnake bhedameM liyA hai| unhoMne samyagdarzanakI prAptike sAtha hI, svAnubhU tyAvaraNa karmake kSayopazamapUrvaka hI, samyagjJAnakA astitva mAnA hai / usakA spaSTa nirdeza hai ki--vaha AtmAnubhUti, AtmAkA jJAna vizeSa hai, aura vaha jJAna vizeSa, sabhyagdarzanake sAtha anvaya aura vyatireka donoMse avinAbhAva rakhatA hai / samyaktva aura svAnubhUtikA sahabhAvIpanA hai, to yaha kahA jA sakatA hai ki svAnubhUti hI samyaktva hai, parantu vahAM svAnubhUtiko hI samyaktva kaha diyA gayA hai| paNDitajIne cU~ki svAnubhUtiko svAnubhUtyAvaraNa ke kSayopazamase prakaTa hone vAlI jJAnakI paryAya mAnA hai, isIlie unhoMne samyagdRSTi jIvameM, nirantara, sadAkAla, svAnubhUtikA astitva mAnate hue bhI use labdhiupayogAtmaka svIkAra kiyA hai| unakI vyAkhyAke anasAra svAnabhatiko samyakatvake sAtha la vyApti hote hue bhI; svAnubhUtiko upayogAtmaka dazAke sAtha samyaktvakI viSama vyApti hI banatI hai / svAnubhUti upayogameM nirantara nahIM rahatI / vAstavameM, buddhipUrvaka rAgadvaSakI pariNati aura zuddhAtmAnubhUti eka sAtha kisI jIvako ho jAya, bAta samajhameM nahIM aatii| paMcAdhyAyIkArane bhI caturtha Adi guNasthAnoMko jaghanya pada likhA hai| AcArya jJAnasAgara mahArAjane to Atmopalabdhike tIna bheda batAye haiM-(1) Agamika Atmopalabdhi, (2) mAnasika Atmopalabdhi, (3) kebalAtmopabdhi / jahA~ Agamika Atmopalabdhi hotI hai, vahA~ zuddhAtmAke viSayakA zraddhAna hotA hai, para tadanukUla AcaraNa nahIM rahatA / adhyAtma zailImeM use samyagdRSTi nahIM kahate tathApi Agamika use zuddhAtmAke zraddhAnase samyagdRSTi kahate haiM / "zuddhAtmA to use bhI jAgI hai, ataH vaha bhI samyagdRSTi hai / ' apramatta sAdhake mAnasika svAtmopabdhi svIkAra kI gaI hai| kevala jJAna ho jAne para pratyakSarUpase AtmAkI prApti kevala Atmopalabdhi hai|4 AtmAnubhUtikA sIdhA sambandha saMvara aura nirjarAse jor3A jAnA cAhiye / vahI usakA abhISTa hai| nirjarA rAga-vyApAra ghaTane para hI prApta hotI hai| paNDita ToDaramalajIne isa sambandhameM likhA hai-"bahari 1. samayasAra, gAthA 95 kI tAtparyavatti TIkA / 2. paJcAdhyAyI, a-2, zloka 402-3 / 3. vahI, zloka 404 / / 4. samayasAra, gAthA 289, tAtparyavRttikI hindI TIkA, pR0 242 / - 174 -

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cauthA guNasthAnavirSe koI apane svarUpakA citavana karai hai, tAkai bhI Azrava baMdha adhika hai, vA guNa zreNI nirjarA nAhIM hai / paMcama SaSThama guNasthAnavirSe AhAra-vihArAdi kriyA hote, para dravya citavanata bhI, Azrava baMdha thorA ho hai vA guNazreNI nirjarA huA karai hai| tAtai svadravya paradravyakA citavana tai nirjarA baMdha naahoN| rAgAdighaTeM nirjarA hai, rAgAdika bhayeM baMdha hai|' _ yahI nirAdhava saMvara-nirjarA samyagdarzanakA phala hai| graMthoM aura graMthakAroMke kathana dekha-sunakara, unapara samatApUrvaka, yukti, Agama aura anumAnakA sahArA lekara, unakI vivakSAe~ samajhanekA prayatna karanA cAhie / vivekake sAtha apane bhItara samatAbhAva jagAnakA prayAsa karanA cAhie / isI puruSArthako 'mokSamArga' batAte huye paNDitajIne bar3e sarala zabdoMmeM usakI saMkSipta vyAkhyA kI hai| 'tAteM bahuta kahA kahiye, jaise rAgAdi miTAvanekA zraddhAna hoya, so hI zraddhAna samyagdarzana hai / bahuri jaisaiM rAgAdi miTAvanekA jAnanA hoya, so hI jAnanA samyagjJAna hai / bahuri jaisaiM rAgAdi miTai, so hI AcaraNa samyaka cAritra hai / aisA hI mokSamArga mAnanA yogya hai / 2 1. mokSamArga prakAzaka, vahI, a-7, pR0 297 / 2. vahI, pR0 30 / -175 - .

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Refutation of Western Materialism on the Basis of Jaina Philosophy Muni Mahendra Kumar B.Sc. (Hons) Materialism is found expounded in the Western philosophy right from the period of the ancient Greek philosophers upto the present age. Here we do not intend to go into discussion of its historical evolution and the minor differences in its various forms. We shall only try to discuss it in general and compare it with the Jaina view. Definition of Matter :--Lenin gives the following difinition of matter : "We ask; is a man given objective reality when he sees something red or feels something hard etc. or not ?... If you hold that it is given, a philosophical concept is needed for this objective reality, and this concept has been worked out long, long ago. This concept is matter. Matter is a philosophical category designating the objective reality which is given to man by his sensations, and which is copied, photographed and reflected by our sensations, while existing independently of them. This definition of matter comes very close to the Jaina definition of pudgala viz. "pudgala is that which possessess in itself the qualities of touch, taste, odour and colour." Even though the Jaina philosophy denies the possibility of perception of the ultimate atoms (parmanu) of matter through sensory means, it accepts the quality of murtatoa, being objectively existent even in a paramanu. Also both the materialism and the Jaina philosophy recognise matter as an objective reality. In the words of Lenin,"...the sole property of matter, with whose recognition Philosophical Materialism is bound up, is the property of being an objective reality, of existing outside our mind. 3 Reality of Soul :- Whereas materialism and the Jaina philosophy hold similar views regarding the reality of matter, they differ from each other regarding the reality of soul. According to the Jaina metaphysical veiw, all the five astikayas including soul are ultimate realities, whereas according to materialism, only the matter is the ultimate reality, while reality of soul is denied. There is, however, a difference between the old materialism and the modern dialectical or scientific materialism. Whereas the former considers soul or consciousness to be identical with matter, 4 the latter holds an opposite view. Dialectical materialism as well as epiphenomenalison consider mind to be different from matter; all the same mind is not attributed a status of an ultimate reality. In contrast to this, the Jaina philosophy asserts an independent existence of soul. Refutation of Materialism :-There are three important arguments adduced in proof of materialism : (i) The Methodological Argument, (ii) The Mechanical Argument, (iii) The Cosmological Argument 5 We shall try to examine critically these arguments one by one, - 176 -

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The Methodological Argument Bahm6 says that the assumption of an immaterial psychical substance which is persistent, independent and distinct from the body is prescientific and unscientific. Whoever holds such view is still on the level of the nature-people, who conceive every process as the act of an invisible demon. Experience reveals nothing more than the body and its organs. Everything which this organism does, and which transpires within it, must be conceived as the functions of its organs. The assumption of a psychical substance is a metaphysical dogma which is at once superfluous and untenable and which exact science must eliminate entirely. This argument readi!y wilts upon examining from epistemological and psychological points of view. For the assertion that knowledge is essentially a characteristic of soul (or a psychical reality) is not a metaphysical dogma but an epistemological fact. That only "living beings" are capable of "knowing' is an empirical fact and at once serves as a criterion for distinguishing "life" from "matter". The whole process of "knowledge" cannot be fully explained merely on physiological basis. Hence, a "psychical reality' is an empirical necessity. Also, all the psychical processes such as thinking, experiencing, remembering, feeling and willing are unexplainable on mere physiological or material definitions. Thus, we have to assume a phychical substance distinct from the body, and as such, this assumption is neither unscientific nor contradictory to experience, as alleged by the above argument. The materialists try to endorse the methodological argument on the following line of reasoning : "At any rate experience never reveals any psychical substance distinct from the psychical processes, which must be regarded as substrate of our thinking, feelings, and willing. It is charactristic of psychical processes that they always appear to us only as occurrences, as effects in which there is no room for a substantial substrate. If. however, inspite of this fact we speak of a soul or mind, our authority for this mode of speech really lies in what we have previously described fundamental apperception. The function of judgement, once evolved, can only appropriate a thoughtcontent in the form of subject and predicate. So long as psychology uses this soulconcept in the same manner as the physicist speaks of magnetism and electricity, where magnetic and electric phenomena are most certainly all that is really given, so long as the soul is only regarded as the subject of psychical processes and is not considered as a self existant substance, this form of expression cannot be called unscientific. As soon, however, as we assume a psychical substance apart from the body, having independent existence and even continuity of existence after death, we are then going beyond evidence given in psychical experience. Every substance, however, no matter how thoroughly everything materialises, is eliminated from it, is stiil always represented to the mind under a material aspect. Everything which persists must, by the very necessity of our ways of thinking, occupy space and hence be material. The assumption of a soul-substance, which materialism so strenuously and indeed so justly rejects, therefore, finally leads to materialism."? 23 - 177 -

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This reasoning is, however, erroneous in itself. It follows from the above statement that the materialist is at least ready to recon the existence of psychical processes. Now it is as simple as anything to deduce the existence of a psychical reality from the psychical processes. For, the modern physics has shown that experience never reveals any physical substances distinct from the physical processes, and still it is only these processes which give the materialists (and other realists) a clue to the objectively real existence of matter. In the same way, if psychical reality is deduced from the phychical processes, which are otherwise unexplainable, how it becomes unscientific and contrary to experience ? There is another flaw in the above reasoning. It is argued that everything which persists must, by the very necessity of our ways of thinking, occupy space and hence be material. This statement can be divided into two parts : (a). that, which persists must occupy space, and (b). that which occupies space is material. Deduction of (a) is based on the very necessity of our ways of thinking. This is acceptable. But how (b) is deduced ? Extension in space does not necessarily mean materiality. Hence it would be wrong to conclude that psychical reality is material. The fact is that psychical reality does occupy space, but it is not material. Further, materialism is, in the words of W. Jerusalem, proved to be unscientific thus : "Strict scientific method, which aims to confine itself to the description of facts, teaches us that there is something given in our ordinary experiences as well as in our most profound emotions, which is essentially distinct from everything perceivable by sense, from everything material. 9 Again it may be added here that materialism is insufficient to explain the phenomena of extra-sensory perception, clairvoyance, telepathy, memory of previous births, etc. Numerous instances of such pehnomena have certainly been known to have taken place and the parapsychologists all over the world are busy now-a-days with their investigations on these events. Especially the cases of memory of previous lives which is termed as extra-cerebral-memory avowedly confirm the existence of the psychical reality distinct from body having independent existence and even continuing to exist after death. 10 Thus the methodological argument completetly falls to the grounds. 2. The Mechanical Argument :--The main argument put forward by the materalists to sustain their view is based on the law of the conservation of matter and energy (or mattergy).11 According to this law, the total amount of matter and energy (or mattergy) always remains constant; it can neither be increased nor diminished. All becoming consists only of the transmutation of energy into different forms. Now, the materialists contend that if we assume a psychical substance (mind or consciousness) as something distinct from body and non-physical, the above law gets violated. For, if the life-energy, which is found to get increased as a result of the reactions of the physical substance (such as food, water, heat) is different from the physical energy, it - 178 -

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would mean that the energy in the form of increased life-energy is newly created (for it being non-physical it cannot be considered to be the transmutation of physical energy). Again if the non--physical mind causes the physiological motion, (such as contraction of muscles) through its own initiative, it would mean that new energy is created in the form of the physiological motion (for the resultant energy being physical, it cannot be considered as the transmutation of non-physical energy.) Thus, the above assumption contradicts the principle of the conservation of mattergy and it is therefore to be rejected as unscientific. 1 2 Now this argument of the materialists can be disproved thus. 18 The application and validity of the principle of the conservation of mattergy is limited to physical and chemical processes. But this law is utterly inadequate for the explanation of vital processess. The centralized organisation of all organic being, the remarkable adaptation of all parts to a common purpose, all this cannot be explained in physico-chemical terms. As a matter of fact, the mechanical argument is not an argument, but merely a presupposition. It is only by assuming from the start that every process i.e., vital as well as physical can be explained and described according to the physicochemical laws, that this protest of the materialists against the violation of the principle of the conservation of mattergy can have any meaning. But if we are guided by the facts, rather than by a definite theory, we must concede that the principle of the constancy of energy contributes absolutely nothing toward simplifying and explaining what really takes place in the sphere of the organic and psychical. The facts which have been established at this point, as well as the present stage of mental evolution, much rather reqire an entirely different principle of explanation. As a matter of fact, this is conceded by noted scientists. As Wundt 14 has shown, there is kind of creative synthesis active here, whose nature and governing principles still require more careful investigation. The mechanical argument loses its force the moment we relinquish the materialist presupposition and abide by the most unassailable facts of our own experience. Further, when we examine the above argument in the light of the Jaina Philosophy, we at once get convinced of the former's futility. It may be recalled here that according to the Jaina view : (a) Each of the five astikayas constituting the universe is an independent reality. (b) The principle of conservation is contained in the very definition of reality, 15 according to which it is created and destroyed with respect to its modes while it reamjans constant with respect to its substance. It follows, then, the pudgala (mattergy) ever remains pudgala and soul ever persists as soul, in spite of the incessant changes nodes; that is to say, soul never transforms into matter nor matter transforms into soul. - 179 -

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(c) Consequently, there are two independent principles of conservation : The principle of the conversation of Pudgala and that of the conservation of soul. According to the former, the total amount of pudgala (which would include both matter and all kinds of material energy) remains constant, while according to the later, the spiritual reality (which would include the soul and its energy) never perishes. The former one is the same as the scientific law of the conservation of mattergy. Now on the basis of these facts, the above contention of the materialists can easily be refuted. It can be seen that the vital processes are governed by both the soul's energy as well as physiological (physical) energy. The former is inherent in the soul itself while the latter is obtained through transmutation of physical substances (food, water, et..) into the basic elements of the body (blood, chyme, semen etc.) which subsequently get transformed into the form of physiological energy. Now, in the above argument the term "life-energy" is used in the transmutation of food, etc; but it is clear that the processes involving such a transmutation are essentially paudgalika (or we may say inattergic). Hence the energy created thus cannot be considered to be different from physical energy. In other words, the soul's energy cannot be created through the transformation of food etc. It is, in fact, inherent in the soul itself. When the vital energy of the body is said to get increased, it means that the physiological processes transmute food, etc. into the basic elements of the body which serve as the sources of the physiological (physical) energy for carrying on the life-processes. Thus, there is no question of creation of new energy and hence, the law of the conservation is not at all contradicted. Further, in the reverse process, when it is said that the soul causes the physiological movements through its own initiative, it does not mean that new energy is created in the form of physiological motion. Actually the physiological motion is produced through the transmutation of the physiological energy already stored in the body. The soul's energy (or the will-power) inherent in the soul acting as a governing agent causes the transmutation to take place without itself being diminished. Hence, in this case also, there is no contradiction of the law of the conservation and consequently, the materialist's argument becomes untenable. 3. The Cosmological Argument:- The materialists claim to base this argument on purely seientific facts. The modern scientific theories, according to them, have proved that there was a time when our earth was a glowing gaseous nabulae. At that time, organic life could not have existed upon it, there could have been no human beings and hence no mental activity. It was only after the earth had sufficiently cooled off, and the conditions for the origin of organic life were given, that plant and animallife cane into being from which man also was evolved at a later stage. Hence mental life came into existence with organic life and is limited to the presence of its physiological conditions. There is no meaning, therefore, in assuming mind as something distinct from the organism because its origin is connected with the organism and they will certainly perish together". 16 - 180 -

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The modern materialists, on the basis of this theory of earth's formation, conclude that 4000 million years 17 ago, when the earth came into existence there was no life, and hence there was no existence of anything like soul or consciousness of mind. It was 2900 millions years after the birth of the earth that life came into existence. The existence of mammals and birds extend over only to 60 million years while that of man only 1.5 million years. Thus mind is only a very late production. It should. therefore be considered only as a qualitative transformation of matter itself, and not as an ultimate reality, Now the cosmological argument can be shown to be invalid not only on logical basis but on scientific basis too. Modern scientific investigations have made it clear that neither the universe nor "life" is merely confined to the earth 18 Not only this, but the recent researches tend to show that "life" is older than the "earth". The scientists of Bradford University have found in the meteorites some material identical to the one found in the living cells. Commenting on this recent development, the critic of The Times of IndiaTo observes: Is there life elsewhere in the universe and was there life before the earth was formed? Sceptics and legend-lovers continue to say 'no' and would want a flying saucer with extra-terresterials in it taken to their door-step before they would believe any such thing. But they have to think again: new evidence has been gathered which shows that life did evolve independently of what happend on the earth. Chemical analysis made at Bradford University shows that material identical with sporopollenin, which can only be formed insids living cell, has been found in meteorites. The usual argument advanced here is that it is a contaminant. But since the chemical forms four percent of the meteorites weight, the local contamination theory fails". "Sporopollenin is the biological material that forms the outer coating of pollen grains. Ordinary physical processes could not have created it on the planet's surface because in such conditions it is unstable and quickly decomposes. It is also felt that the theory that life on the earth evolved by natural processes out of a prebiotte soup of inorganic chemicals is not necessarily tenable. 1 The Bradford Researchers think that the earth wss seeded with life from outside from another world or worlds". Thus it can be seen that the cosmological argument has got subverted on the scientific basis. Now we shall try to clinch the cosmological argument on logical basis. It is a matter of common experience that living objects essentially differ from material objects in that former possess "consciousness" where as the latter does not. Now the law of material cause, which is accepted as a fundamental law in logic, states that the quality which is intrinsically non-existent in a substance cannot be created by any kind of transformation. But the above hypothesis of the qualitative transformation assumes the production of "life" from "matter" which essentially lacks "consciousness". Thus, it is inconsistant with the above law, and hence, it must be rejected as illogical. - 181 -

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Also the materialists leave unanswered the important question such as how and why consciousness was created from matter. 20 The eminent writer on the history of the universe, J. G. Bennett, in his conclusive remarks on the 'Origin" of Life" expresses this thus. 21 "The conclusion that we are bound to draw from all these considerations is that the fortuitous origin and evolution of life and human culture on the earth must be rejected as contrary to the well-established laws of probability and thermodynamics. "This is, as is well recognised even by mechanistic biologist, not the only serious difficulty. Inert matter is insensitive, life is sensitive. When and how did sensitivity arise from insensitivity ? Again, man is conscious and entertains ideas of value and purpose. Inert matter is unconscious and the whole argument in favour of mechanistic theories is that they do not require any assumptions as to conscious purposes at origin of life, How then could consciousness and purposefulness have arisen in a world from which they were previously totally absent." Further he writes 22 : "The obvious difficulty of believing that sensitivity and consciousness could be produced by chemical reactions of inert matter, has led materialistic and mechanistic scientists to make the assumption that these properties must be associated with all matter and make themselves apparent when living bodies having a high degree of organisation, have evolved. Such hypotheses are unsatisfactory inasmuch as they do not account for the transition from the 'atomic' to the organic' state of consciousness." Thus the cosmological argument is untenable on logical grounds too. Lastly, let us consider the argument in the light of the Jaina view. The Jaina philosophy asserts that all substances including soul and matter have been existent in the universe since ever and will continue to exist till eternity.28 No new soul is ever created in the universe. Infinite number of souls go on transmigrating from one life to another. Thus birth of a new organism is nothing but transmigration of a soul from its previous life. It is also asserted by the Jaina theory that a suitable structure or matter is required to serve as a nucleus (or birth place for the soul to take birth in. The nucleus is called as Yoni. There are different kinds of Yonis for different species. The yonis may be composed of totally lifeless matter or of bodies of living organisms or of a combination of both. 24 Formation of yonis takes place by the suitable combination of the ultimate atoms (puramanus) or the molecules (skandhas) which continually. undergo the processes of "fusion" aud "fission" throughout the universe. Now the fact ascertained by the scientists that no life existed on the earth for a long time (nearly 3000 million years) after formation of the earth can be explained on the basis of the Jain a view as follows: It is highly probable that at the time of formation of the planet earth, the yonis were wanting and this condition might have prevailed over for a period of 3000 million years. Also it is unlikely that during this period the environment could have been - 182 -

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congenial for sustenance and growth of living organisms. Hence, the earth would have remained devoid of living beings. Later on, when as a result of the natural precesses, the yonis would have been formed and also, the environment would have become amicable for sustaining life, the souls (already existing in other parts of the universe) would have started to take birth in the yonis and thus would have begun "life" on the earth. Thus it can be said that the assertion of the Jaina philosophy that soul and matter are two Independent susstances having beginningless existence in the universe convincingly explain the origin of life on the earth without either contradictting the scientifie facts or contravening the logical principles. Thus, all the three arguments adduced in proof of materialism are shown to be fallacious as well as inconclusive. Reference 1, Materialism and Empirio-criticism, p. 84. 2. Sparsa-Rasa-Gandha-Varnavan Pudgalah; Jain Siddhanta Dipika I 11. 3. Op. cit., p. 184, 4. Arch J. Bahm : Philosophy-An Introduction; Asia Publishing House, Bombay, 1964, pp. 192. 5. W. Jerusalem : An Introduction to Philosophy; Macmillan, New York, 1926. p. 142 6. Ibid; p. 142 7. Ibid., pp. 143-144. 8. The Jain philosophy, in fact, asserts that extension in space is an inherent quality of all the realities except the space itself (i.e., the ethers, matter and soul.) 9. Op. cit. p. 145. 10. The discussion of parapsychological researches in itself is an independent subject and is beyond the scope of the present art.cle. The reader however is referred to various books and journals published on the subject by different institutes of parapsychology. 11. In modern science after the discovery of theory of relativity, the two separate laws of the conservation of mass and the conservation of energy have been cong- lomerated into a single law of the conservation of mass and energy (or mattergy). 12. W. Jerusalem, op. cit. pp. 142-143. 13. ibid; pp. 146-147. 14. Willhelm Max Wundt (1832-1920), the founder of experimental psychology and author of Grundzugeder Physiologischen Psychologie, 15. Umaswati : Tattwarthsutra, chapter 5. 16. W. Jarusalem, op. cit. p. 143. . - 183 - -

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17. J.G. Benkett : The Dramatic Universc Vol. IV; Hodder Stoughton, London, 1966, pp. 120-21 18. Coronet, Vol. XXVI, No. V. p. 30. 19. Dated, 30th. August, 1969, Bombay. 20. Cf. Bahm, op. cit., p. 203. 21. The Dramatic Universe, Vol. IV, pp. 113-114. 22. ibid, pp. 123. 23. Many of the cosmological questions cannot be answered without accepting begining less and endless existence of the fundamental substances. 24. Umaswati, Tattwarthsutra, 2-32. lekhasAra jainadarzana ke AdhAra para pAzcAtya bhautikavAda kA nirAkaraNa munizrI mahendrakumAra, bI0 essI0 (oNnarsa) pAzcAtya vicAradhArA meM yUnAnI dArzanikoM ke yuga se lekara Ajataka jagat aura jIvana ke saMbaMdha meM bhautikavAda kA hI mukhyataH Azraya liyA gayA hai| isake anusAra AtmA yA cetanatva kI prakriyA bhautika tattvoM yA kriyAoM kA hI eka vikasita rUpa mAnA jAtA hai| isa siddhAnta meM tArkika, yAMtrika tathA lokavAdI AdhAra para zarIra aura AtmA kI abhinnatA pratipAdita kI jAtI hai| vidvAn lekhaka ne isa lekha meM bhautikavAdiyoM ke ina tInoM hI prakAra ke tarkoM ko navIna vaijJAnika parAmanovijJAnI tathA anya grahoM kI saMracanA se saMbaMdhita tathyoM ke AdhAra para tathA viziSTa bauddhika tarkoM ke sahAre sArahIna pramANita kiyA hai| unhoMne batAyA hai ki dravyamAna tathA UrjA ke saMrakSaNa ke niyama ke samAna AtmorjA ke saMrakSaNa kA niyama bhI honA cAhiye kyoMki zarIra aura AtmA svatantra evaM eka-dUsare meM aparivartanazIla dravya hai / umAsvAti ke dvArA prastAvita yoniyoM ke AdhAra para unhoMne 'vizva ke udbhava' ke siddhAnta ko bhI jaina darzana sammata siddha kiyA hai tathA AtmA ke pRthaka astitva ke virodha me diye gaye tarkoM ko apUrNa batAyA hai| - 184 -

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Uttam Satya Dr. B. S. Kulkarni, Dharwar Real aim of man in Jain Religion: Jain religion is one of the ancient religions of the world which explains systematically, logically, scientifically the existance of the universe and the working of "Jiva & Ajiva" "Matters". Jain philosophy can be explained in a simple sentence-the systematic working of "Saptatattwa" and "Saddrawya" and this is the peculiarity and speciality of Jaina Philosophy. The "Soul" having "Ananta Jnana", "Ananta Virya", "Ananta Darsana", and "Ananta Sukha" is immortal and indestructible. In its pure form, the soul is without the bondage of births and deaths and rests in the "Siddha Stla" which is at the top of Universe where there is no existance of "Ajeeva Matters" etc., in the form, as the Jaina Acaryas put it, of "knowledge", To be in the "Siddha Sila" is the main motto of Jivatma. But because of unavoidable nature of the "Jivatma" through "Yoga", the "Atma" has become "Jivatma" having come in contact with the 'Ajiva Matters'. Being 'Jivatma', the soul wanders for inumerable years in this 'Samsara' and for thousands of years it might have spent without any organs. After this stage and getting organs whether it is one or five, it might have taken births in the four forms and taking these forms the soul might have or might be wandering talking births and deaths in this Universe, but this is not the real nature of the soul. The real aim and object of the soul is, through its manly efforts to cut off the bondage of the 'Karma' and to achieve its original form and to rest in 'Siddhasila' being 'Parmatma', as 'Siddha' or 'Paramatma having the above said 'Ananta Catustaya'. To achieve this goal, the only convenient form is human form. In other forms, the soul only enjoys or suffers mechanically the fruits of 'Subha Karma' or 'Asubha Karma' and after completion of the 'Ayukarma', it automatically goes to another form which it deserves, according to its own 'Karma'. In these forms, there is no chance for the soul for human efforts. The human form is achieved by the soul because of its lot of 'Subhakarma' and it is only in this form the soul has the power of thinking. Because of this thinking power, the soul can think of good and evil and can see the things critically and can come to a conclusion that the only means to lift him towards the path of liberation or solvation is only 'Dharma'. Definition of Dharma: When we say 'Dharma', it has become routine to believe that 'Dharma' means to follow some 'Vrata' (Vows), 'Niyamas' and worship of God and to give alms etc. From practical point of view, the Jaina religion has encouraged this aspect but to attach one-self to the outword 'Vratas' only, the soul cannot lift 185 - 24

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itself towards its real goal. Having understood the secret of this, the Jain Acharyas have tried to preach the common people to enable them to uplift their souls. Revered Umaswam in his 'Tattwarthasutra' has pointed out that the real 'Dharma' is one, which is having all the ten aspects told in the verse and following this 'Dharma' the 'Jivatma' can become 'Paramatma'. This is the sum and substance of the verse. The soul in pure form is without any attachment and is in eternal or permanent pleasure. But the man, through his five organs and four 'Kasayas' forgets his real goal and does not remember the real things to do and takes it for granted that real 'He' means his outward body. He is caught in the illusion and believes that his youth, his wife and children and his property are permanent and will give him plea. sure for ever. This means he believes in the things which are not permanent, which do not give him pleasures forever and also which will not lift his soul towards the real goal. This means the man forgets the right and believes the 'False' and being in this condition he suffers in this 'Sansara. For the sake of his physical pleasures, to achieve his selfish mottoes, he does not hesitate to decieve, to abuse, to beat, to kill other people or any being and with ego that he is the only hero or the best person, he follows the wrong path to achieve his ends, following the wrong paths. He does not care to tell lies and he becomes a cruel man through anger. All this means that the soul being caught in this 'Sa lisara' becomes a victim to 'Kashayas', untruth and forgets the above said real 'Dharma' having ten aspects. Following this wrong path, this 'Jivatma' goes round and round in the cycle of births and deaths through the four forms. But the soul wishing for its welfare, it should put itself in the right path and should go on trying to follow the 'Dharma' having ten aspects. This means the man should try to live without giving scope to hurt other beings and follow the non-injurious 'Dharma' If this effort is continuous, such souls can achieve a place in 'Siddhasila' though after a long long period and taking good number of births and deaths. Now we can deal only with one aspect, out of the ten aspects of 'Dharma' viz., 'Uttama Satya' (Best Truth). Uttama Satya: When talking about truth, the very first question will be the problem of talking that is the capacity of talking. Those beings which cannot talk, there is no problem of truth or untruth. This problem comes only in the beings which are capable of talking. Though the birds and beasts have all the five organs like man and though they understand what we talk, they have no capacity or the fortune to express their thinking or views in terms of words just like man. They do produce voice but that voice does not change into the form of speech. The Jaina Acaryas' have divided the 'Karmanus' into twenty divisions and have explained their action and effect etc. Out of these 'Karmanus'. 'Vacanarupakarmapu' is also one 'Karmanu dravya'. It should be remembered here that 'Karmanu-dravya' is matter, Because of this effect of 'Vacanarupa Karmapu', the voice is produced. The voice thus produced is turned into 186

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words or speech only in the case of human beings. The voice is produced from the bottom of noval on account of 'Vacana Karmanu', because of the special arrangement in the throat of the human beings, comes out in the form of speech or words. In this context, a verse of a Jain poet-Ke-hiraja, is worthy of mention, a The meaning of these verse is that from rhe 'Prana vayu' which works as per the desire of the 'Jivatma', at the bottom of noval organ, the voice is produced, like a voice from the trumpet (of a long tapering shape of a horn like shape) and its colour is white and its action is speech or word. The fact that the poet has called the voice as matter having white colour is clear proof that poet and grammarian Kesiraja is a pure Jain and has taken this idea from the works of the Jaina Acaryas. It should be remembered that the speech itself has become the main important medium for the development and progress of human civilization and culture. 'Sabda' or speech-when taken in view of the nature of the soul, is pure and straight. That is why Truth is described as one of the 'Dharma' of the soul by the Jain Acaryas. In this context, divine voice produced by the Tirthankaras may be remembered or mentioned here. To explain this fact, a common experience may be given here. If we observe the innocent children who have not under. stood the deceit, crookedness, selfishness etc., of the world, we see that those children always speak the truth, not only the truth but the naked truth, whatever that they have felt or whatever they have seen. As we all know, children usually are described as Gods or on par with Gods in this world. As one English author has said 'The heaven is full of children'. In one word, we may say that 'God is Truth, Truth is God'. In following the Truth, which is 'Dharma' of the 'Atma', lies the welfare of soul, but as explained above, the mundane soul being after the 'Kasayas' and having become a victim to selfishness, lust etc., looses the right path and right knowledge and turns to the other ways to fulfil his physical pleasures and falls into the ocean of sin. To gain his ends, to fulfil his desires, the man diverts himself from the Truth and would be caught in the clutches of untruth or falsehood and thus he teases others and destroys them and also destroys himself. As we all know, that we become victims to the bad habits easily and we find it defficult to cultivate good habits. This is what we see and experience in the day to day life. When a bad habit is continued, it becomes very difficult to escape from its bondage. In the same manner, when once a man starts telling lies, it becomes his habit and he goes on telling lies without any discrimination between his own people or otherwise. He starts without any sense of shame to insult elders or youngsters and goes on using loose talks without caring for the person or situation. He starts telling lies which create shocks and starts moving with ego and boasting himself as if, he were an unparalled man and for his little benefit, he does not mind to tell lies which may destroy the lives of others. Thus speaking lies in various ways, he becomes a nuisance and due to his harsh and disagreeable talks, he becomes a means to harm a good number of human beings and beings in general. But he does not succeed for a long time. At last, - 187 -

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he is exposed and becomes a disgraceful and not worthy of belief in the society and his position becomes precarious. We all know the proverb that to tell lies is a painful thing and does not bring pleasure. The Jain Acharyas, who have studied minutely the various aspects of human mind have described the various ways of telling lies. When we study this, we will be surprised at the vast knowledge of the 'Acaryas' in knowing the human mind. On knowing the bad side of the untruth, our minds tremble and automatically we will intend to come to the right path. After seeing the bad result of telling lies, now we can try to see the effect of telling the Truth. The famous story of king 'Hariscandra', who tried his best to maintain his truthfullness, though he had not only to suffer a lot of misery but also had to sell his wife, son and himself. He proved that 'Truth is God, God is Truth'. The truthful person achieves his own welfare as well as the welfare of others and becomes worthy of belief and he is loved and almost worshipped by the people. Mahatma Gandhiji, who is rightly called the Farher of the Nation and who brought Independance to our Motherland, was an ardent follower of 'Truth' and 'Nonviolence'. One should speak truth, but sometimes speaking truth may bring some danger in certain cases. That is why, we should try to speak truth, in such a way that it should not bring any violence, trouble and shock. That is why it is said 'Satyam bruyat priyam bruyat' We can see a small example here. A Doctor examines a patient and finds that the patient is on the verge of breathing his last. Should the doctor, who understands this fact, tell the patient the naked truth that he would die within a short period ? If the doctor tells the truth, the patient might die on the spot. Under such circumstances, a doctor should treat the patient without telling lies to make money but at the same time with patience, he should give treatment to the patient leaving the patient to his own fate. Another example-suppose a hunter is chasing a deer, when he is running after the deer, he looses the sight of the deer and asks a man about the deer. The man knows in which direction the deer has gone. In this case, what that man should do ? If he tells the truth, he will be responsible for the a death of the deer. If he tells the wrong direction, he will be responsible for having told a lie. Then what that man should do ? There are people who argue that there is no sin, if a lie is told to save a life. But by telling a lie there will be the flow of bad Karma in the soul. Under such circumstances, the only way left for an intelligent man is to keep mum, though he might get abuse from the hunter. There is a proverb in Kannada that 'A marriage should be performed even telling Ten lies". There is no harm to perform a marriage. But the marriage performed based on the falsehood, if it brings misery to the two souls, what is the benefit of such a marriage and who is responsible for this misery and sin? So. it is always better to tell the truth and even telling the truth should be with caution and should bring pleasure to other beings. The words of the person who speaks - 188 -

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truth are lovable and are like nector. The persons who listen to such words of a truthful person, not only they enjoy but also get inspiration in their lives. A story occuring in the 'literature' may be described here in short in this context. Once a Jain monk was preachiog 'Dharma' to laymen. A thief who listened to the preaching requested the monk to give him also a vow. The monk said, 'You leave your business of stealing. The thief said that it was the only means for his livelhood. and denied to leave it. Then the monk said, 'you take the vow of talking the Truth.' The thief agreed. One day, the thief started to steal in the palace. On the way, the guard asked him 'Who are you and where are you going?' 'I am thief, I am going to the palace to steal', the theif said. A person who is enter.ng the palace to steal, how can he tell this with such a courage ?He might be related to the king. Thinking in this line, the guard allowed the thief to enter the palace. The thief stole the ornaments in the palace and left it. Next day, when a search was made to find out the thief, this very thief was caught in a forest with all the ornaments. When he was questioned, he told with courage, that the ornaments belonged to the palace and he had stolen them. Looking at the courage and the manner in which the thief told the truth, the soldiers of the palace, with a notion that he must be a relative of the palace, did not arrest him. Looking at himself, the thief thought his escape was only due to the Truth. So, he knew the importance of the truth and afterwards, not only he left his wrong path but also he took up to the right path and in due course become a liberated soul. Lastly, we conclude this article, quoting the ideas of the famous Kannada poet Ranna (10th Century) in this behalf as described in his 'Ajitapatha Purana.'s Ranna says that there are four categaries of people. First one-They talk lovable words and the result of them is also lovable. Second category-Their talk is harsh, but the result is lovable. Third cotery is their talk is lovable but the result is poisonous. Fourth-category is-Their talk is harsh and the result is also harsh and shocking. Out of these four categories, there is lot of danger to the society from the people belonging to the third and fourth categories. So, poet Ranna has cautioned to be careful about such people, People belonging to the second category may be all right but what we should try to achieve is to belong to the first category. Their lies the usefullness of the life. The proverb in Kannada 'The person who knows how to talk and what to talk brings the Jewels and the person who does not know how to talk and what to talk brings the quarrel.' Remembering this proverb, we should try to 'Talk' with full control over the tongue, words which bring pleasure to the people and thus try to mak our lives useful and pleasant both in this world and in, the so called, the other world. The truth being the one aspect of the soul, the persons who follow up 'Satya Dharma', such souls do become 'Suddhatma' and ultimately 'Paramatma'. There seems no doubt in believing this principle which is preached by the 'Paramatmas' themselves. "Satya Vada, Dharmam Cara'. - 189

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References 1. Umaswati : Tattwasthsutra, Chapter 9. 2. Keshiraj : Sabdamani darpana Pithika Sandhi, Mangalore, poem 1. "anukUla pavananin jii| vaniSTadim nAbhimUladola ruTThaleya pAM / / ginavola zabdadravyaM / janayisugam zbetamadara kArya zabdam // " 3. Ranna : Ajitanathpurana. (ed. Ramanayacharya), Mysore, 1910, pp. 162 sArAMza uttama satya DaoN0 bI0 esa. kulakarNI, kannar3a zodha saMsthAna, dhAravAr3a jainadharma eka prAcIna dharma hai / isameM chaha dravya aura sAta tatvoMkI prakriyAse lokakI vyAkhyA kI gaI hai| isameM AtmAko anantacatuSTayI batAyA gayA hai / yahI AtmA lokAnta meM siddhazilA para virAjatA hai / lekina saMsArI AtmAkI gati vicitra hai| vaha anAdi kAlase cAroM gatiyoMmeM bhaTaka rahA hai| usakA uddezya yaha hai ki vaha apane zubha prayatnoM se karma-bandhoMse vilaga hokara anantacatuSTayI rUpako prAptakara parama sukhako prApta kare aura siddhazilA para viraaje| apanI buddhi ke kAraNa manuSya sabhI prANiyoM meM zreSTha hai aura vahI apane prayatnoMse yaha lakSya prApta kara sakatA hai| usakI lakSya prApti kevala dharmase hI ho sakatI hai| sAmAnyataH dharmako bratoM aura niyamoMke rUpameM mAnA jAtA hai| lekina kevala ina vAhya rUpoMse hI karmabaMdha dUra nahIM hotaa| isake lie dharmake mana-vacana-kAya parimArjaka uttama kSamAdika daza rUpoMkA pAlana Avazyaka hai / isameM uttama satya bhI eka hai / satyakA sambandha vicAroM aura vacanoM yA bhASAse saMbaMdhita hai| phalataH yaha prakriyA kevala manuSya jAtise sambandhita hai| mAnavakI bhASA vacanarUpa karmANuoMke kAraNa hotI hai| ye vacana karmANu dravya hote haiM aura sapheda (nIraMga) hote haiN| satyako AtmAkA dharma batAyA gayA hai / bhagavAnkI vANI 'divya dhvani' kahI gayI hai| ina prakaraNoMmeM zabda zuddha aura sarala hote haiN| ye baccoMke samAna satya hote haiM / lekina saMsArI manuSyake zabdoMmeM yaha zuddhatA kahA~ ? vaha to kaSAyoMke cakrameM satya zabda bhala gayA hai / satyako isa isa prakAra bolanA cAhiye jisase dUsaroMko kaSTa na ho| viSama paristhitiyoMmeM mauna hI zreyaskara hai / lekhakane mahApurANakI kathAse isa tathyako pramANita kiyA hai| lekhakane ranna kavike anusAra cAra prakArake manuSyoMkA bhI nirUpaNa kiyA hai : priya-priya, kaTu-priya, priya-kaTa, kaTu-kaTu / hameM antima do koTiyoM ke manuSyoMse sAvadhAna rahanA cAhiye aura svayaMko prathama koTikA bananekA yatna karanA cAhiye / isake lie zuddha satya bolanekA abhyAsa karanA cAhiye / satya hI dharma hai, yaha 'satyaM vada, dharma cara' se bhI prakaTa hotA hai / satyase AtmA paramAtmA banatA hai / - 190

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jainadharmakA udgama kSetra-magadha pro0 kRSNadatta vAjapeyI, sAgara (ma0pra0) bhAratake AdyatihAsika kAlameM magadha kSetrakI prAyaH avamAnanA dRSTigocaru hotI hai| vaidika Aryone magadhakI apekSA paJcananda deza tathA usake Age madhyadezako varIyatA pradAna kii| vaidika saktoMmeM una kSetroM ke viSayameM sammAnakA bhAva prApta hotA hai| vahA~ke parvatoM, nadiyoM, janapadoM tathA nagaroMke ullekha isa bAtako sUcita karate haiM ki I0 pU0 sAtavIM zatItaka bhAratakA uttara-pazcimI kSetra tathA madhyadeza paNyabhamike rUpameM mAnya the| vaidika vicAra paramparA magadha kSetrameM vaidika kAlake pazcAt phuNcii| kAzI tathA aGgake pUrvavAle bhU-bhAgameM sthAnIya svatantra paramparAyeM vikasita thiiN| yaha kSetra madhyapradezameM amarakaNTakase lekara vastaratakake bhU-bhAgakI apekSA sAMskRtika dRSTise adhika unnata thaa| svatantra cintanake phalasvarUpa vahA~ Arya paramparAke pratikala aneka vicAra pallavita ho cuke the| paravartI vaidika sAhityameM magadhake nivAsiyoMko kIkaTa, vrAtya Adi zabdoMse sambodhita kiyA gyaa| magadhakA eka prasiddha Adya aitihAsika zAsaka jarAsaMdha haa| mahAbhArata tathA katipaya purANoM meM isa pratApI zAsakake bAremeM vistRta vivaraNa upalabdha hai| Arya saMskRtike anuyAyI rAjAoMse jarAsaMdhakI vicAradhArA alaga thii| rAjanItika kSetrase jarAsaMdhakI yaha vidrohI paramparA aitihAsika kAlameM bhI dekhaneko milI hai| I0pU0 sAtavIM zatIke bAda magadha kSetrakA Arthika evaM rAjanItika vikAsa huaa| vyavasAya tathA vyApArakI vRddhike phalasvarUpa magadhake aneka nagara samRddha ho gye| isakA prabhAva prazAsana tathA aneka sAMskRtika kSetroMpara par3A / zAkya, licchavi, malla Adi gaNoMne zaktizAlI gaNatantra zAsana vyavasthA claayii| janaka, yAjJavalkya, maitreyI Adi prasiddha svatantracetA unake pahale ho cuke the| unakI vicAra paramparA aitihAsika kAlameM bhI magadha kSetrapara vyApta rhii| I0pU0 chaThI zatImeM bhagavAna mahAvIra tathA gautama buddhakA AvirbhAva huA / unakA mukhya kAryakSetra magadha hI rhaa| ina donoM mahAnubhAvoMke atirikta anya svatantra vicArazIla vyaktiyoMmeM purANa kazyapa, ajita kezakaMbalI, prabuddha kAtyAyana, AlArakAlAma, rudra karAmaputra, makkhali gozAla Adike nAma ullekhanIya hai / ina sabhIne apanI buddhi aura jJAnake anusAra pRthak-pRthak matoMkI sthApanA kI / makkhaligozAla, AjIvaka sampradAyake janmadAtA hue| gayA tathA usake AsapAsakA kSetra svatantra tArkika vicAroMkA mukhya kendra banA / siddhArthako vahIM samyakjJAnakI prApti huii| phira gautama buddhake rUpameM unhoMne eka naye dharmako prArambha kiyaa| mahAvIra svAmoke pahaleke aneka jaina tIrthakaroMke janma, jJAna prApti tathA nirvANa sthala magadha kSetrameM hI haiM / isa bhU-bhAgameM vihAroMke atyadhika saMkhyAmeM ho jAnese yaha kSetra bihAra khlaayaa| bauddhoMke atirikta, jainoMke bhI saMghArAma rAjagRha, pATaliputra, gayA tathA anya aneka sthaloMmeM pratiSThita hue| mahAvIra svAmIne magadhakI pracalita loka bhASAmeM apane pravacana diye / yaha mAgadhI bhASA dhIre-dhIre adhikAMza bhAratakI rAjabhASA bana gyii| maurya samrATa azokane isI bhASAmeM apanI rAjAjJAyeM likhaayiiN| paravartI lekhoMmeM eka dIrgha kAlataka isI bhASAkA upayoga hotA rahA /

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kauTilyake arthazAstrase vidita hotA hai ki usake pahale satraha pramukha AcArya ho cuke the jinhoMne dharma tathA rAjanaya Adi viSayoM para apane svatantra mata sthApita kiye gaye the| pratIta hotA hai ki inameMse adhikAMza AcArya magadhake hI the| mahAvIra svAmIke sandezakA pracAra jaina AcArya paramparAne vizuddha rUpameM kiyA / gupta zAsana kAlameM mukhya rAjadhAnI magadhake pATaliputra nagarameM rhii| guptakAlake zAsakoMne prAkRtake sthAna para saMskRtako rAjabhASA bnaayaa| jainAcAryoM tathA anya lekhakoMne samayakI mA~gake anurUpa apanI racanAoMkA mAdhyama saMskRtako bnaayaa| isI prakAra, brAhmI lipiko dezakI mukhya lipi banAnekA saubhAgya prApta huaa| jainAcAryoMke alAvA magadha kSetrake samRddha jaina zreSThiyoMne jaina dharmake vistArameM mahattvapUrNa yogadAna diyA / aneka zreSThi mahodadhi (baMgAlakI khAr3I)ke mArgase dakSiNa-pUrva eziyAke dezoMmeM vyApArake lie jAne lage / videzoMse ajita dhanakA viniyoga unhoMne dezake vibhinna bhAgoM meM jainadharmake prasAra hetu kiyaa| una jaina vyApAriyoMkA dRSTikoNa rASTravAdI thaa| rASTrakI rAjanItika, Arthika tathA sAMskRtika unnatiko unhoMne apane dharmakA aGga mAna liyA thA / - 192 -

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khaNDa 3:: Section 3 sAhitya Literature rsonalod

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jaina Agama sAhitya sAdhvI kanakazrI jaina sAhitya Agama aura Agametara- ina do bhAgoMmeM vibhakta hai| jaina vAGamaya kA prAcIna bhAga Agama kahalAtA hai| Agama sAhitya cAra vibhAgoMmeM vibhakta hai- 1. aMga 2. upAMga 3. cheda aura 4. mUla / AgamasAhityakA yaha vargIkaraNa prAcIna nahIM hai| isakA prAcIna vargIkaraNa aMga-praviSTa aura aMga-bAhyake rUpameM upalabdha hotA hai| __ aMga-praviSTa sAhitya mahAvIrake pramukha-ziSya gaNadharoM dvArA racita honeke kAraNa sarvAdhika maulika aura prAmANika mAnA jAtA hai ahaMta apane ananta jJAna aura ananta darzanake AlokameM vizva-darzana kara satya ko ubhAsita karate hai aura gaNadhara zAsana-hitake lie use sUtra rUpameM gUMthate haiM / vaha vizAla grantha-rAzi sUtra yA Agamake nAmase pukArI jAtI hai|' amitajJAnI kevalI tapa, niyama aura jJAnake vRkSa para ArUr3ha hokara bhavya janoMko prabodha dene hetu jJAna kI varSA karate haiM aura gaNadhara apane buddhimaya paTameM usa sampUrNa jJAna-varSAko grahaNa kara lete haiM / isa prakAra ve tIrtha-hitakI dRSTise tIrthaMkarakI vANIko sUtrarUpameM gUMthate haiM / yahI gaNadhara sandRbdha sAhitya-rAzi aMga praviSTa kahalAtI hai / sthaviroMne jisa sAhityakI racanA kI vaha anaMga-praviSTa hai| dvAdazAMgI aMga-praviSTa hai| usake atirikta sampUrNa sAhitya anaMga-praviSTa hai| aisA bhI mAnA jAtA hai ki gaNadharoMke prazna para bhagavAnne tripadI-utpAda, vyaya aura dhrauvya kA upadeza diyaa| usake AdhAra para jo sAhitya racA gayA, vaha aMga-praviSTa kahalAyA aura bhagavAnke mukta vyAkaraNake AdhAra para jo sAhitya racA gayA, vaha anaMgapraviSTa khlaayaa| digambara sAhityameM AgamoMke ye do hI vibhAga upalabdha hote haiM-aMga-praviSTa aura aMga-bAhya / anaMga praviSTa ke nAmoMmeM avazya antara hai| 1. A. ni. 92- atthaM bhAsai arahA, suttaM gaMthaMti gaNaharA niuNaM / sAsaNassa diyaTThAe, tao suttaM pavattaI // 2. A0 ni0 89-90 - tava niyamaNANarukkhaM ArUDho kevalI amiynaannii| to muyai nANavuTTi bhaviyajaNa vivohaNaTThAe / taM buddhimaeNa paDeNa gaNaharA gihiuM niravasesa / titthayara bhAsiyAI gathanti taopavayaNaTThA // 3. vizeSAvazyaka bhASya, 550-gaNahara therakakaMvA AesA mukka vAgaraNato vA / dhuva cala visesato vA aMgANaMgesu nANattaM / / 4. tattvArthasUtra, 1-20 ( zrutasAgarIya vRtti )

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zvetAmbara paramparAmeM bhI prAcIna vibhAga yahI rahA hai| sthAnAMga, nandI AdimeM yahI ullekha hai / Agama viccheda kAlameM pUrvo aura aMgoMke jo ni!haNa yA zeSAMza bAkI rahe unheM pRthak saMjJAe~ milii| aMga-praviSTa aMga praviSTa kA svarUpa sadA saba tIrthaMkaroMke samaya meM niyata hotA hai| ise dvAdazAMgI yA gaNipiTaka bhI kahate hai| jaisA ki dvAdazAMgI nAmase hI spaSTa hai| aMga-sAhitya bAraha vibhAgoM yA granthoMmeM vibhakta hai, jo isa prakAra hai1. AcArAMga 2. sUtrakRtAMga 3. sthAnAMga 4. samavAyAMga 5. bhagavatI 6. jJAtAdharmakathA 7. upAsakadazA 8. antakRddazA 9. anuttaropapAtikadazA 10. prazna-vyAkaraNa 11. vipAkazruta 12. dRSTivAda dRSTivAda vartamAnameM anupalabdha hai / anaMga-praviSTa anaMga-praviSTa sAhitya tIna bhAgoM vibhakta hai-upAMga,mUla, aura cheda-sUtra / anaMga-praviSTa sAhitya niyata nahIM hotaa| upAMga upAMga sAhitya kA pallavana sthavira-AcAryoMne aMga-sAhityake AdhAra para hI kiyA thA, aisA usake nAma aura saMkhyA-sAmyase pratIta hotA hai| upAMga bAraha haiM1. aupapAtika 2. rAjapraznIya 3. jIvAbhigama 4. prajJApanA 5. jambUdvIpa prajJapti 6. sUryaprajJapti 7. candraprajJapti 8. nirayAvalikA 9. kalpavata~sikA 10. puSpikA 11. puSpacUlikA 12. vRSNi-dazA aMga-praviSTake bArahave aMga-dRSTivAdake lupta ho jAne para bhI usakA upAMga "vRSNidazA kaise surakSita raha gayA, yaha bhI zodha-vidvAnoMke lie vicAraNIya prazna hai| mUla cAra haiM dazavakAlika, uttarAdhyayana, anuyogadvAra aura nndii| cheda sUtra cAra haiM nizItha, vyavahAra, bRhatkalpa aura dazAzrutaskandha /

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kartRtva jaina-paramparAmeM arhat prokta, gaNadhara-sUtrita, pratyeka buddha mUtrita, aura sthAvara racita vAMgamayako pramANabhUta mAnA hai| ataH Agama-vAGgamayakI kartRtAkA zreya unhIM mahanIya vyaktitvoM ko upalabdha hotA hai / ___ aGga-sAhityake arthake udgAtA svayaM tIrthaMkara haiM aura usake sUtrayitA hai prajJApurUSa gaNadhara / zeSa sAhitya pravAhita huA hai caturdazapUrvI, dazapUrvI aura pratyeka buddha AcAryoM aura muniyoMke manISA himAlayase / AcArya vaTTa karane bhI gaNadhara kathita, pratyekabuddha kathita, zrutakevalI kathita aura abhinnadazapUrvI kathita sUtroM ko pramANa mAnA hai / isa dRSTise hama isa tathya taka pahu~cate haiM ki vartamAna aMga praviSTa sAhitya ke udgAtA hai, svayaM bhagavAn mahAvIra aura racayitA hai unake anantara ziSya AcArya sudharmA / anaMga-praviSTa sAhitya kartRtvakI dRSTise do bhAgoMmeM ba~Ta jAtA hai-kucheka Agama sthaviroM dvArA racita hai aura kucha dvAdazAMgoMse nirmUr3ha-uddhRta haiM / racanAkAla jaisAki pahale batAyA jA cukA hai, aMga-sAhityakI racanA gaNadhara karate haiM aura upalabdha aMga gaNadhara sudharmAkI vAcanAke haiN| sudharmA svAmI bhagavAna mahAvIrake anantara ziSya honeke kAraNa unake samakAlIna the| isalie vartamAna aGga sAhityakA racanAkAla I0 pU0 chaThI zatAbdI siddha hotA hai| aMga-bAhya sAhitya bhI eka kartRka nahIM hai, isalie unakI eka sAmayikatAkI to kalpanA bhI nahIM kI jA sktii| phira bhI AgamoMke kAla-nirNayakI dRSTise hamAre pAsa eka Thosa AdhAra hai| vaha yaha hai ki zvetAmbara paramparAmeM sarvamAnya battIsa sUtroMkA vyavasthita saMkalana AcArya devaddhigaNIke sAnnidhyameM sampanna huA thaa| unakA samaya hai IsAkI cauthI zatAbdI / ataH Agama-saMkalanakI dRSTise AgamoMkA racanAkAla yahI upayukta ThaharatA hai| vaise IsvI pUrva chaThI zatAbdIse IsvI cauthI zatAbdI takakA samaya Agama racanAkAla mAnA kA sakatA hai| digambara paramparAke anusAra vIra nirvANake 683 varSake pazcAta AgamoMkA maulika-svarUpa naSTa ho gayA / ataH use vartamAnameM upalabdha Agama sAhityakI prAmANikatA mAnya nahIM haiN| digambara AmnAyameM Agama lopake pazcAt jo sAhitya racA gayA usameM sarvopari mahattva SaT khaNDAgama aura kaSAyaprAbhUtakA hai| jaba pUrvo aura aMgoMke bace-khuce aMzoMkI bhI lupta honekI sambhAvanA spaSTa dikhAI dene lagI taba AcArya dharasena ( vikrama dUsarI zatAbdI ) ne apane do prAjJa ziSyoM-bhUtabalI aura puSpadantako zrutAbhyAsa kraayaa| ina donoMne SaTkhaNDAgamakI rcnaakii| lagabhaga isI samayameM AcArya guNadharane kaSAya-prAbhRtako racanAkI / ye pUrvoke zeSAMza haiM, isalie inheM pUrvose uddhRta mAnA jAtA hai / ye hI digambara paramparAke AdhArabhUta grantha haiN| 1. arhatproktaM gaNadharadRbdhaM pratyekabuddhadRbdhaM ca / __ sthaviragrathitaMca tathA, pramANabhUtaM tridhA sUtram / / 2. droNasUri, o. ni. pR. 3 3. mUlAcAra, 5.80-suttaM gaNadharakathidaM, taheva pattaya buddhakathidaM ca / sudakevaliNA kathidaM abhiNNadazapavikathidaM ca //

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zvetAmbara mAnyatAke anusAra tIvra gatise hrAsakI ora bahatI zrutasrotasvinIko samaya-samaya para honevAlI Agama-vAcanAoMke mAdhyamase bacA liyA gyaa| phalataH nAnA parivartanoMke bAvajUda bhI vartamAnameM upalabdha zrutAMzakI maulikatA asaMdidha hai| isI vizvAsake AdhAra para zvetAmbara mUrtipUjaka paramparA 45 Agama-sUtroMko pramANabhUta mAnatI hai tathA sthAnakavAsI aura terApaMthI paramparAe~ 32 sUtroM ko| prakIrNakoMke atirikta 32 sUtroMkI prAmANikatAmeM tInoM hI paramparAe~ eka mata haiN| prastuta nibandhake mAdhyamase hameM zvetAmbara-paramparA sammata inhIM 32 Agama granthoMko AdhAra mAnakara kucha carcA karanI hai / maiM eka-eka Agama-granthakA aupacArika paricaya denekA prayatna na kara sIdhe tathyoMke prAMgaNameM utara jAnA cAhatI huuN| tAki hama Agama-sAhityakI pradeya-bhUmikAoM para samagratAse vicAra kara skeN| AgamoMkI bhASA dUsaroMke sAtha samparka sthApita karanekA sazakta mAdhyama hai bhASA / bhASAkA prayojana hai, apane bhItarake jagatko dUsaroMke bhItarI jagatmeM utAra denaa| isa dRSTise bhASA eka upayogitA hai| kintu usa samaya bhASA mAtra upayogitA na rahakara alaGkaraNa aura bar3appanakA mAnadaNDa bana gii| vidvAn loga usa saMskRta bhASAmeM bolane lage, jo janasAdhAraNake lie agama bhASA thii| - mahAvIrakA lakSya thA-sabako jgaanaa| sabako jagAneke lie sabake sAtha samparka sAdhanA Avazyaka hotA hai / mAtra AbhijAtya bhASA yA paNDitoMkI bhASA jana-sAmAnyake sAtha samparka sthApita karanemeM sahayogI nahIM bana sktii| ataH mahAvIrane jana bhASAko hI jana-samparkakA mAdhyama bnaayaa| vaha thI usa samayakI loka bhASA-prAkRta / vaha bhASA magadhake Adhe bhAgameM bolI jAtI thI, ataH vaha arddha mAgAdhI bhI kahalAtI thI / ardhamAgadhI usa samayakI pratiSThita bhASA thii| vaha Arya-bhASA mAnI jAtI thii| usa bhASAkA prayoga karanevAle bhASA-Arya kahalAte the / prAkRtakA artha hai-prakRti-janatAkI bhaassaa| bhagavAn mahAvIra janatAke lie, janatAkI bhASAmeM bole the, ataH ve janatAke bana ge| prAkRta bhASAmeM nibaddha hote hue bhI jaina Agama sAhityako bhASAkI dRSTise do yugoMmeM bA~Ta sakate haiM / I0 pU0 400 se I0 100 takakA pahalA yuga hai| isameM racita aGgoMkI bhASA ardha-mAgadhI hai / dUsarA yuga I0 100 se I0 500 takakA hai / isameM racita yA niyUr3ha AgamoMko bhASA jaina-mahArASTrI prAkRta hai| vaise samakAlIna granthoMkI prAkRta bhASAmeM bhI paraspara paryApta bhinnatA hai| jaise sUtrakRtAMgakI bhASA dUsare granthoMkI bhASAse bhinna hI par3a jAtI hai| usameM aise aneka zabda prayukta hue haiM, jo vyAkaraNake niyamoMse siddha nahIM hote| isase sUtrakRtAMgakI prAcInatA siddha hotI hai| AcArAMga prathama aura dvitIyakI bhASAkA pravAha to ekadama badala gayA hai / zailI Agama granthoMmeM gadya, padya aura campU-ina tInoM hI zailiyoMkA prayoga huA hai| AcArAMga (prathama) campU-zailIkA utkRSTa udAharaNa hai| phira bhI kisI granthameM Adise lekara anta taka eka hI zailIkA nirvAha 1. samavAo, 34.1 bhaganaM caNaM addhamAgadIe bhAsAe dhamma maaikkhi| 2. pannavaNA 1162 bhAsAriyA je NaM addhamAgahAe bhAsAe bhAsaMti /

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huA ho aisA nahIM lagatA / yahA~ taka ki eka hI granthakI zailI meM vibhinna sthaloM para paryApta antara A gayIM hai / jJAtAdharmakathAke prathama adhyayanako par3hanese lagatA hai, hama 'kAdambarI' kI gaharAImeM gotA lagA rahe haiM / AThaveM nauveM aura solahaveM adhyayanameM AjakI upanyAsa zailIke bIja prasphuTita hote pratIta hote haiM / anyatra ekadama sAdhAraNa zailI bhI apanAyI gayI hai / gadya bhAgake bIca yA antameM gadyokta arthako padya-saMgrahameM gUMthA gayA hai| aisI zailI upaniSadoMkI rahI hai / jaise praznopaniSadmeM likhA hai-sa eSo'kalo'mRto bhavati, tadeSa zlokaH arA iva rathanAbhau kalA yasmin prtisstthitaa| taM vedyaM puruSaM veda (yathA) mA vo mRtyuH parivyathAH / / (prazno0 6 / 5 / 6 ) tulanA kareM cautthaM payaM bhavai, bhavai ya ittha silogo-pedei hiyANusAsaNaM sussUsai taM ca puNo ahie / nayamANaM--bhaeNaM majjai, viNayasamAhI AyayaTThIe / ' anuSTubha yA anya vattoM vAle adhyayanoMke antameM bhinna chanda vAle zlokoMkA prayoga kara AgamasAhityameM mahAkAvya zailIkA bhI saMsparza huA hai| Agama granthoM chandakI dRSTi se "caraNa' meM akSaroMkI nyUnAdhikatA bhI upalabdha hotI hai| vaidika yugameM bhI aisA hotA thaa| vahA~ jisa caraNameM eka akSara kama adhika ho use kramazaH nicita aura bhUrika kahA jAtA hai tathA jisa caraNameM do akSara kama yA adhika ho use kramazaH virAja aura svarAjya kahA jAtA hai / viSaya-vastu aura vyAkhyA AcArya AryarakSitane vyAkhyAkI suvidhAke liye Agama-granthoMko cAra anuyogoMmeM vibhakta kara diyaa| jaise-dravyAnuyoga, caraNakaraNAnuyoga, gaNitAnuyoga aura dhrmkthaanuyog'| isa vargIkaraNake pazcAt amukaamuka AgamoMkI vyAkhyA amuka-amuka dRSTikI pradhAnatAse kI jAne lgii| vaise sampUrNa Agama-vAGgamaya vizaddha adhyAtma-dhArAkA pratinidhitva aura pratipAdana karatA hai phira bhI usameM anekAneka viSayoMkI pUrNa spaSTatA aura unmuktatAke sAtha prastuti huI hai / Ayurveda, jyotiSa, bhUgola, khagola, zilpa, saMgIta, svapnavidyA, vAdya-yantra, yuddha-sAmagrI Adi samagna viSayoMkI paryApta jAnakArI hameM AgamoMse prApta ho sakatI hai / eka hI sthAnAMgameM kama-se-kama 1200 viSayoMkA vargIkaraNa huA hai| bhagavatIsUtra to mAnoM prAcyavidyAoMkA Akara grantha hai| viSaya vaividhyakI daSTise vidvAnoMne sthAnAMga aura bhagavatIko vizvakoSa jaisA mahattva diyA hai| __AgamoMmeM aise sArvabhauma siddhAntoMkA pratipAdana huA hai, jo Adhunika vijJAna-jagatmeM mUlabhUta siddhAntoMke rUpa meM svIkRta hai| jahA~ taka maiMne par3hA aura jAnA hai, sthAnAMga yA bhagavatI jaise eka hI aMgakA 1. dazavakAlika 9 / 4 / 21 2. Rk prAtizAkhya, pAtAla 1; "etannyUnAdhikA saiva nivRdUnAdhikA bhUrika / " 3. zaunaka Rk prAtizAkhya, pAtAla 1712 ___ virAjastUttarasyAhubhyAM yA viSaye sthitAH / svarAjyaM evaM pUrvasya yAH kAzcainaM gatA Rca / / 4. AvazyakakathA, zloka 174 - 197 -

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sAMgopAMga parizIlana kara lenese hajAroM vividha pratipAdyoMke bheda-prabhedoMkA gambhIra jJAna tathA sAtha hI bhAratIya jJAna-garimA aura sauSThavakA antaraMga paricaya prApta ho sakatA hai / kyA Agama sAhitya nIrasa hai ? jarmana vidvAn DaoN. vinTaranitjane likhA hai - "kucha apavAdoMke sivAya jainoM ke pavitra grantha dhUlakI taraha nIrasa, sAmAnya aura upadezAtmaka haiM / sAmAnya manuSyoMkI hama unameM Aja taka bhI bahuta kama ruci pAte haiM / isaliye ve vizeSajJoMke liye hI mahattvapUrNa haiM / ve sAmAnya pAThakoMkI rucikA dAvA nahIM kara sakate / DaoN. vinTaranitjake isa kathanameM AMzika sacAI ho sakatI hai, para unake ina vicAroMse maiM sarvathA sahamata nahIM hUM / kyoMki ve vizeSajJoMke liye hI mahattvapUrNa haiM- ina vicAroMkA nirasana svayaM DaoN. vinTara - nijakI agrima paMktiyoMse ho jAtA hai / Age unhoMne likhA hai-- jainoMne hamezA yaha dhyAna rakhA hai ki unakA sAhitya janatA taka pahuMce, isIliye unhoMne saiddhAntika grantha va prAcIna sAhitya prAkRta bhASA meM likhA / ataH ve mAtra vizeSajJoMke liye hI upayogI hoM, aisA nahIM lagatA / hA~ prAkRta bhASAke adhyayana-adhyApanakI paramparA chUTa jAne yA usakI loka bhASAke rUpameM pratiSThA na rahaneke kAraNa sAmAnya janatAke liye ve sugama yA sujJeya nahIM raha ske| lekina hara yugake manISI AcAryoM aura vidvAnoMne vizAla Agama-granthoMke pratipAdyako yuga bhASAmeM prastuta karanekA sadA prayatna kiyA hai / yugapradhAna AcArya zrI tulasIke vAcanA pramukhatvameM cala rahe Agama- sampAdanakA upakrama usI zrRGkhalAkI eka sudRr3ha kar3I hai / dUsarI bAta hai nIrasatAkI, lekina vastu sthiti yaha hai ki viSayoMkI vividhatAke kAraNa inheM par3hane meM ruci aura jJAna- donoM paripuSTa hote haiM / jaina Agama - sAhitya upamAoM aura dRSTAntoMse bharA par3A hai / deza, kAla, kSetra, sabhyatA aura saMskRti ke anurUpa aneka upamAe~ va dRSTAnta pracalita hote haiM / inake prayogase pratipAdyameM prANa bhara jAte haiM / vaha sahaja hI hRdayaMgama ho jAtA hai / Agama-sAhitya meM gambhIra artha bhI subodha aura sarasa zailImeM prakaTa huA hai| isameM upamAoM aura dRSTAntoMkA ananya yoga rahA hai / uttarAdhyayana eka pavitra dharmagrantha hai / para usameM prayukta upamAoMkI bahulatAke kAraNa aisA lagatA hai, yaha koI kAvya-grantha haiM / sambhava hai isI liye svayaM vidvAn vinTaranitjane ise zramaNa-kAvya kahA hai / ve Age likhate haiM - jaina AgamoM meM udAharaNoM aura upamAoMke mAdhyamase siddhAntoMkI bAta kahanekA advitIya tarIkA dRSTigata hotA hai| unake isa kathanameM paryApta yathArthatAke darzana hote haiN| kyoMki aneka sthaloM para aisI vyAvahArika upamAoMkA prayoga huA hai, jinake mAdhyama se varNya viSaya meM sajIvatA A gaI hai / jaise--''NAiNaM sarai bAle, itthI vA buddhagAmiNI / " 3 samudra tIvra gati se daur3atI huI jahAjako jisake vizAla pAla bandhe haiM, kaisI sajIva aura virala upamAse upamita kiyA gayA hai 1. A History of Indian Literature P. 466 2. P. 443 " 3. sUyagar3o -- 31 / 1 / 16 " "" " - 198 -

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'vitata pakkhA iva garur3a juvaI / ' -jaise koI garur3a-yuvatI paMkha phailAe bhAgI jA rahI ho / donoM kAnoMmeM jhUlate camakIle kuNDala yugalake madhya sthita divya AkRtiko varNita karate hue likhA hai-mAno pUnamakI rAtameM zani aura maGgala nakSatroMke bIca nayanAnanda zAradIya candra uga AyA ho / samudrI tUphAnase pratAr3ita uchalatI-giratI aura DUbatI-tairatI naukAkA utprekSAoMke mAdhyamase kitanA sajIva citra khIMcA gayA hai "jJAtA" ke nauveM adhyayanameM "bhayaMkara samudrI tUphAnake kAraNa naukA Upara uchalatI hai aura eka jhaTakeke sAtha punaH nIce giratI hai; jaise karatalase Ahata geMda bAra-bAra pattharake AMganameM uchalatI-giratI hai| Upara uchalatI huI vaha aisI lagatI hai jaise vidyA-siddha koI vidyAdhara-kanyA ho aura nIce giratI huI vaha aisI lagatI hai, jaise bhraSTa koI vidyAdhara bAlA AkAzase gira rahI ho| tejI se idhara-udhara daur3atI huI vaha aisI laga rahI hai, mAno garur3akI teja gatise bhayabhIta koI nAga-kanyA idhara-udhara daur3a rahI ho| tIvra-gatise Age bar3hatI vaha aisI lagatI hai; mAno janatAke kolAhalase ghabarAkara koI azva-kizorI sthAna-bhraSTa ho; bhAgI jA rahI ho| ....gAMThoMse Tapakate jala kaNoMse vaha aisI lagatI hai mAno koI navor3hA patike viyogameM AMsU bahA rahI ho / kSaNabharakI sthiratAse vaha aisI lagatI hai, mAno koI yoga-parivrAjikA dUsaroMko Thaganeke liye kapaTapUrNa dhyAna kara rahI ho / astu, jahA~ taka maiM socatI hU~ Agama-sAhityake prati yadi hamArA dRSTikoNa samyak ho jAtA hai to koI kAraNa nahIM, usakI rasAtmakatA aura layAtmakatAmeM bhI hameM nIrasatA yA visaMgatiyoMkI pratIti ho| jaisA ki pUrva meM batAyA jA cukA hai, jaina-Agama vizuddha adhyAtma-zAstra hai| adhyAtmakI yAtrA para yAnAyita vyakti inakA anuzIlana kara caitanya jAgaraNa-samyaktvase lekara mokSaprApti takakI samagra prakriyA jAna-samajha sakatA hai| phira bhI vartamAnake sandarbhameM yadi hama pUrva mAnyatAoM aura pratibaddhatAoM se Upara uThakara vyApaka dRSTise AgamoM kA adhyayana-anuzIlana kareM to pAeMge ki Adhunika yugako sarvAdhika carcita aura mAnya sabhI jJAna-zAkhAoM kA vikasita aura prAmANika AdhAra hameM yahAM upalabdha hotA hai| zarIra vijJAna (( Physics) gativijJAna ( Dynamics) rasAyana-zAstra ( Chemistry ) fora ( Mathematics ) cikitsA-vijJAna ( Biology ) manovijJAna ( Psychology ) parAmanovijJAna ( Parapsychology ) ina samagra viSayoMse sambandhita pracura-sAmagrI AgamoMmeM bikharI par3I hai| 1. jJAtAdharmakathA-840 2. , , 1156 3. 9 / 10 - 199

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manuSya ke zarIra-nirmANa aura vyaktitva nirmANakI dRSTise mAtA-pitA kA kyA anudAna rahatA hai, isa dRSTise ThANa (3-494-495) draSTavya hai / Agama-granthoMmeM nirdiSTa garbhAdhAna kRtrima garbhAdhAna aura garbhasaMkramaNakI prakriyAko jAnane vAlA vyakti vaijJAnika upalabdhi "parakhanalI zizu" para Azcaryacakita nahIM hotaa| yaha nirvivAda hai ki nyUTana dvArA udghoSita pRthvIke gurutvAkarSaNa siddhAntakI prasthApanAse pUrA vaijJAnika jagat upakRta huA hai, lekina parama vaijJAnika bhagavAn mahAvIrane vibhinna pRthiviyoMke gurutvAkarSaNake prabhAva kSetrakA tathA anya pRthiviyoMke nivAsiyoM para hone vAle usake prabhAvakA pratipAdana Aja se 2500 varSa pahale hI kara diyA thaa| (dekheM-aGgasuttANi bhAga 2 bhagavatI sU 2 / 119) isakA adhyayana antarikSa anusaMdhAna kAryameM apanA viziSTa mahattva rakhatA hai| jIva vijJAna, gaNita aura jyotiSa zAstra kI sAmagrI to AgamoM meM bharI pdd'ii| sAtha hI usa samaya kA bhAratIya rasAyana-zAstra aura cikitsA vijJAna kitanAsamRddha aura vikasita thA isakI bhI bharapUra sAmagrI upalabdha hotI hai| manovijJAna aura parAmanovijJAnake bIja to yatra-tatra bikhare par3e hI hai para anekatra una pallavita aura puSpita rUpa bhI dekhane meM AtA hai vahAM tAttvika viSayoMke vizleSaNake sAtha-sAtha sAhityika aura manovaijJAnika tathya bhI gambhIratAke sAtha vizleSita hue haiM / isa kramase manuSya kI zAzvata manobhUmikAoM, mAnavIya vRttiyoM tathA vastu satyoM kA mArmika udghATana huA hai|' vRkSa, phala, vastra Adi vyAvahArika vastuoMke mAdhyamase manuSyakI manaH sthitiyoMkA jaisA sUkSma vizleSaNa AgamoMmeM huA hai, vaha anyatra durlabha hai / svara-vijJAna aura svapna-vijJAnakI pracura sAmagrI prApta hotI hai / jaise Aja manovijJAna vyaktikI AkRti, lipi aura bolIke AdhAra para usake vyaktitvakA aGkana aura vizleSaNa karatA hai, vaise hI AgamoM meM vyaktike raGgake AdhAra para usake svarakI pahacAna batAI hai / jaise zyAmA strI madhara gAtI hai| kAlI strI paruSa aura rUkhI gAtI hai / kezI strI rUkhA gIta gAtI hai| kANI strI vilambita gIta gAtI hai| andhI strI druta gIta gAtI hai| piMgalA strI visvara gIta gAtI hai| anayogadvArameM bhI vyaktikI dhvani aura usake ghoSake AdhAra para usake vyaktitvakA bahuta hI sundara vizleSaNa kiyA gayA hai| zabda vijJAnakI dRSTise ThANaM ( 10 ke 2,3,4,5) sUtra vizeSa mananIya hai| jinameM dasa prakArake zabda, dasa prakArake atItake indriya-viSaya, dasa prakArake vartamAnake indriya-viSaya tathA dasa prakArake anAgata indriya-viSayoMkA varNana hai / ye isa bAtakI ora saGketa karate haiM ki jo bhI zabda bolA jAtA hai, usakI taraGge AkAzIya rikArDa meM aGkita ho jAtI hai / isake AdhAra para bhaviSyameM una taraGgoMke mAdhyamase uccArita zabdoMkA saGkalana kiyA jA sakatA hai| jaina-AgamoMkA kathA-sAhitya bhI samRddha hai| jJAtAdharmakathA, upAsakadazA, antakRddazA, anuttaropapA tikadazA aura vipAkazruta-ye aGga to vizeSataH kathAoMke mAdhyamase hI apane kathyako prastuta karate haiM / uttarAdhyayana, rAjapraznIya, bhagavatI AdimeM bhI tattva pratipAdanake lie kathAoMkA Alambana liyA gayA hai| 1. ThANaM 3225, 267 2. ThANaM 4 / 12. 34. 101. 107 3. ThANaM 7/48 - 200 -

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AgamoMkI ye kathAe~ vastutaH manovijJAna aura parAmanovijJAnake khojiyoMke lie eka amUlya khajAnA siddha ho sakatI haiN| yadyapi Agamika kathAe~ eka-sI zailI, varNya viSayakI samAnatA tathA kalpanA aura kalAtmakatA ke abhAva meM pAThakako prathama dRSTimeM bA~dha nahIM sktiiN| unameM atiprAkRtika tattvoMkI bhI bharamAra -sI pratIta hotI haiM / phira bhI jaba-jaba tathyoMkI gaharAImeM utarakara rahasyakI eka-eka paratako utAranekA prayAsa hotA hai to ve gahare arthoM aura bhAvoMkA prakaTana karatI haiM / anveSaNakI nayI rAheM udghATita hotI haiM / yadyapi inako par3hanese sAmAnyataH koI hRdayasparzI mAnavIya saMvedanAe~ ubharatI hoM, aisA nahIM lagatA, para inameM jo pUrvajanma aura punarjanma sambandhI tathya ubharate haiM, ve nizcita hI AjakI manovizleSaNakI prakriyAko punarvyAkhyAyita karate haiM / AgamoMkI janmAntarIya kathAe~ manovaijJAnika anveSaNakI dRSTise bahuta hI mahattvapUrNa haiM / Ajake vaijJAnika yugameM, jabaki pratyeka cintana yA tattva prayoga aura parIkSaNakI kasauTI para car3hakara apanI mUlyavattA siddha karatA hai, nayI pratiSThA arjita karatA hai, vaisI sthiti bhI atiprAkRtika tattvako mAtra paurANika yA kAlpanika mAnakara upekSita nahIM kiyA jA sakatA hai / ati prAkRtika Phenomenon ko TAlanA Ajake to-date jJAna-vijJAnake pariprekSya meM avaijJAnika hI pratIta hotA hai| kyoMki Aja bhautikavijJAna aura manovijJAnake kSetrameM atiprAkRtika ghaTanAe~ aura atIndriya anubhava bhI prayoga aura anusaMdhAnake viSaya bana cuke haiM / antazcetanAke mUla usakI khoja meM ye aprAkRtikase pratIta honevAle tattva bhI anivArya "DATA " ke rUpameM vaijJAnika svIkRti prApta kara cuke haiM / jainakathA - sAhitya vizeSataH bhavAntara kathAoMmeM manovaijJAnika anveSaNakI bhArI sampadA aura sambhAvanAe~ sannihita haiM / unakI zailI aura zilpanakI ora dhyAna na dekara eka bAra mAtra unake kathyakA gaharAI se adhyayana karane para jJAta hotA hai ki jaina AgamoMkI kathAe~ caitanya jAgaraNakI janmAntaragAminI yAtrAmeM sArthaka kar3iyoMke rUpameM grAhya haiM / ullikhita samagra dRSTiyoMse jaina Agama - sAhityakA anuzIlana karanese vidita hotA hai ki bhAratIya saMskRtika saMracanA aura bhAratIya prAcya vidyAoMke vikasanameM Arhat vAGmayakA mahattvapUrNa yogadAna rahA hai / Agama sAhityane jisa taraha uttaravartI sAhitya aura saMskRtiko samRddha aura saMpuSTa kiyA hai, usakI kahAnI bahuAyAmI aura bahusopAnI hai / viSaya vaividhyakI dhArAoM - pradhArAoMmeM srotasvita Agama vAGmayane bhAratIya sAhityako prANavanta banAyA hai aura apanI maulika vizeSatAoMse uttaravartI samagra sAhityakI dhArA ko supuSTa kiyA hai / bhagavAn mahAvIrake uttaravartI manISI AcAryoMne prAkRta, saMskRta aura apabhraMzake mAdhyama se bhAratIya sAhityakI jo advitIya vyaktitva - racanAkI usakA AdhArabhUta tattva Agama- sAhitya hI rahA hai / vastutaH bhAratIya saMskRtike sarvAGgINa adhyayanake lie jaina Agama sAhityakI sAmagrI upayogI hI nahIM, anivArya bhI hai| jaina AgamoMke adhyayana tathA jaina paramparA kA pUrNa paricaya prApta kie binA hindI sAhityakA prAmANika itihAsa bhI nahIM likhA jA sakatA / astu, zodha vidvAnoMse yaha apekSA hai ki jaina Agama sAhityake bAremeM apane pUrva dRSTikoNako badalakara nayI dRSTi nirmita kreN| vartamAna ko samagra jJAna-vijJAnakI vidhAoMke sAtha unakA tulanAtmaka adhyayana prastuta kara Agama- sAhityakA punarmUlyAMkana kareM / yugapradhAna AcAryazrI tulasIkI vA canApramukhatAmeM yuvAcArya zrI mahAprajJajI dvArA sampAdita aura jaina vizva - bhAratI lADanU~ dvArA prakAzita yA prakAzyamAna Agama sAhitya nizcita hI isa dizAmeM hamArA pathadarzana kara sakatA hai / 26 201 -

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zveta bhikSu bhogIlAla je0 sAMDesarA; bar3audA (gujarAta) bambaI saMskRta sIrIjase prakAzita pazcima bhAratIya paMcatantrake tantra 3 kA zloka 76 nimna hai : narANAM nApito dhUrtaH, pakSiNAM vAyasastathA / daMSTrInAM ca zrRgAlastu, zvetabhikSustapasvinAm // 3-76 / / arthAt manuSyoM meM nAI, pakSiyoMmeM kauA, dAr3havAle prANiyoMmeM zRgAla, tathA tapasviyoMmeM zvetabhikSu dhUrta hotA hai| paJcatantrake prAyaH sabhI anuvAdakoMne zveta bhikSukA artha zvetAmbara jaina sAdhu kiyA hai / kucha varSa pUrva gujarAtI sAhitya pariSadne paJcatantrakI sabhI upalabdha pratiyoMke pAThoMke AdhAra para usakA eka upoddhAta aura tulanAtmaka TippaNI sahita gujarAtI anuvAda prakAzita kiyA thaa| usa samaya bhI mujhe lagA thA ki zveta bhikSakA yaha artha ThIka nahIM lgtaa| pazcima bhAratIya paJcatantra prAyaH jaina pATha-paramparA para AdhArita hai, yaha bAta upodghAta (pR0 26-29) meM batAI gaI hai| isIlie isameM zvetAmbara jaina sAdhukA ullekha AnA kaThina hI thaa| hArvarDa oriyanTala sIrIja dvArA prakAzita pUrNacandra kRta paMcAkhyAnake tantra 3 zloka 66 meM bhI isIke anurUpa pATha diyA gayA hai : narANAM nApito dhUrtaH pakSiNAM caiva vAyasaH / catuSpadAM zRgAlastu, zvetabhikSustapasvitAm // 3-77 // yaha pUrNabhadra kharataragacchIya jaina sAdhu jinapati sUrike ziSya the| inhoMne paJcatantrakA 1199 meM paJcAkhyAnake rUpameM rUpAntara kiyA thA / aba prazna yaha hai ki zvetabhikSu zabdakA kyA artha hai ? paMcAkhyAnakI zabdasUcImeM usake sampAdaka DA0 harTale TAMkelAne batAyA hai ki yAkobIke matAnusAra zvetabhikSu vaha hai jisakA ullekha haribhadrasUrikRta gadya kathA samarAiccakahA (AThavIM sadI) meM paMDarabhikSu (saM0, pAMDura bhikSa)ke rUpameM kiyA gayA hai| apane vyaktigatapatra vyavahArameM DA0 harTalene DaoN0 yAkobIkA yahI mata puSTa kiyA hai| yadyapi unhoMne 'samarAiccakahA meM isa zabdake upayogakA nizcita sthAna nahIM batAyA hai kyoMki paJcAkhyAnakA prakAzana 1908 meM huA thA jabaki yAkobI sampAdita samarAiccakahA (bimbilayothekA iNDikA granthAMka 169) kA prakAzana 1926 meM haa| isase spaSTa hai ki zveta bhikSa aura paMDarabhikkhu-donoM paryAyavAcI zabda haiM / 'samarAiccakahA meM paMDarabhikkhukA ullekha nimna prakArase kiyA gayA hai : diThTho yA NaNa piyavayaMsao nAgadevo nAma paMDarabhikkhU vandio saviNayaM / kahavi paJcabhinnAo bhikkhuNA (pR0 552) -202

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rose fragrh viSayameM isake Age aura bhI vivaraNa milatA hai / "nAgadeveNa bhaNiyaM / vaccha, imaM bhikkhuttaNaM / DissuyamaNeNa / sAhiose gorasaparivajjaNAio niyaya kiriyAkalAvo / pariNao ya eyassa / aikkaMta kaivi diyahA / dinnA ya se dikkhA karei vihiyA guThThANaM" ( pR0 553) / yahA~ prathama avataraNameM ullikhita jisa nAgadevane paNDarabhikkhuke rUpameM dIkSA lI, usIke viSayameM yaha batAyA gayA hai ki vaha isake pUrva apanI vAgdattAse milane gayA thaa| isake bAda usakA AgekA vivaraNa nimna hai : "viyalio jhANAsao ullasio sigeho, 'samAsama samAsasatti anbhukkhiyA kamaMDalu pANiea" ( pR0 554) / ina avataraNoMmeM yaha patA sammilita thA aura ye bhikSu apane nahIM khAtA / jaina chedasUtra nizIthasUtrakI cUrNi meM (sAtavIM sadI) isa bAtakA spaSTa nirdeza hai ki paNDarabhikSu gozAlaka ke ziSya the / ye mahAvIrake samakAlIna AcArya gozAlaka dvArA saMsthApita AjIvaka sampradAya ke the : AjIvagA gosAlasissA paMDarabhikkhuA vi bhaNati / ( vijaya premasUrijI kI AvRtti, grantha 4, pR0 865 ) jaina Agama sAhitya meM paNDarabhikkhuke paryAyavAcIke rUpameM paNDa raGga (saMskRta - pANDurAgaM zvetavastra ) zabdakA prayoga milatA hai / mahAvIra jaina vidyAlaya, bambaI dvArA prakAzita anuyoga dvAra sUtrake sUtra kramAMka 228 meM nimna uddharaNa milatA hai : calatA hai ki ina bhikSuoMke kriyAkalApameM gorasa AdikA parityAga sAtha kamaMDalu rakhate the / yaha varNana zvetAmbara sAdhuoMkI carcAse mela se kiM te pAsaNDanAme ? paMcavihe paNNatte | taM jahA samaNaye paMDaraMgae bhikkhU, kAvaliyae tAvasaye // isa sUtra kI cUrNi paNDaraGgakA paryAyavAcI sasarakkha ( sarajaska dhUliyukta) AtA hai / munizrI kalyANa vijayajI ne apanI zramaNa bhagavAna mahAvIra nAmaka pustakameM pR0 281 para yaha anumAna lagAyA haiM ki sambhavataH AjIvaka nagna bhikSu hote the / ve sambhavataH apane zarIra para koI bhasma yA zvetadhUli lagAyA karate the / isIlie inheM paNDaraGga yA sasarakkha kahA gayA hai / anuyogadvAra sUtrake TIkAkAra maladhArI hemacandra ne uparokta vivaraNakI vyAkhyA meM likhA hai ki AjIvaka sAdhu zramaNa hI hote the aura pAMDuraGga Adi aneka prakArake bhikSu pAkhaNDa yA ajaina matake anuyAyI hote the / inhoMne apanI yaha TIkA bArahavIM sadI meM likhI thI / aisA pratIta hotA hai ki pAkhaNDa viSayaka aneka paramparAyeM unake samaya taka samApta ho cukI hoMgI / lekina gozAlakake anuyAyI AjIvaka bhAgyase kahIM dRSTigocara hote hoNge| yaha bhI sambhava ki paNDaraGga zabdakI vyAkhyAke sambandhameM maladhArI hemacandrake manameM kucha bhrAnti rahI ho / lekina yahA~ hamAre lie mahatvakI bAta yaha hai ki unhoMne paNDaraGga ko pAkhaNDa yA ajaina mAnA hai / jaina Agama granthoMke oghaniryukti ke bhASya meM bhI paNDuraGga zabdakA upayoga milatA / jaba koI jaina sAdhu cAturmAsake lie kisI grAma-nagarameM praveza karatA hai, taba usa samayake apazakunoMke sambandha meM granthakArane likhA hai : cakkayarammi bhamADo, bhukkAmAro ya paMDuraMgami / taccinnaa ruhirapaDanaM, boDiamasiye dhuvaM maraNaM // - 203 -

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arthAt yadi grAma pravezake samaya koI cakradhara bhikSu sAmane mile, to cAturmAsameM bhramaNa karanA par3egA, pAMDuraGga bhikSu mile, to bhukhamarI bhoganI par3egI, bauddha bhikSu mile to raktapAta sahana karanA par3egA aura digambara yA azveta bhikSu milane para nizcita rUpase maraNa hogaa| isI prakAra yaha bhI mahattvapUrNa hai ki pAli sAhityameM bhI paNDaraGga parivrAjakakA ullekha milatA hai| isa tathyakI ora merA dhyAna pro0 pI0 vI0 vApaTane AkRSTa kiyA hai| isase bhI yaha spaSTa hotA hai ki zveta bhikSa zvetAmbara jaina sAdha nahIM hai / isake samarthana meM aneka pramANa diye jA sakate haiM / udAharaNA dIpavaMsameM batAyA gayA hai ki sacce bauddha bhikSuoMkA to satkAra kiyA jAtA hai jabaki paNDaraGga bhikSuoMke satkArameM kSINatA AI hai : pahIna-lAbha-saMkArA titthiyA puthuladdhikA / paMDaraMgA jaTilA ca nigaMThA'celakAdikA // arthAt jina vividha vicAradhArAoMke tIrthaMkaroMke sarakArame kSINatA AI hai, unameM paNDaraGga, jaTAjUTadhArI, nirgrantha yA acelaka tIrthaMkara Adi samAhita haiN| vinayapiTakakI TIkA samantapAsAdikAmeM yaha spaSTa likhA hai ki paNDaraGga parivrAjaka brAhmaNaparamparAke the| samantapAsAdikAkI eka TIkA, sAratthadIpanImeM isa viSayakI vyAkhyAmeM likhA hai ki paMDaraMga parivrAjaka brAhmaNa jAtike hote haiN| yaha darzAneke lie hI brAhmaNa jAtIya pAsaDAMna nAmase unakA ullekha kiyA gayA hai / yahA~ paNDaraGga Adiko hI pAkhaNDa kahA gayA hai kyoMki ye saba pAkhaNDakA jAla phailAte haiM / dhammapada aTThakathAmeM 'paMDaraMga pavvajja pavvajitvA' pada AyA hai| isakA artha hI yaha hai ki paNDaraGga bhikSuko bauddha bhikSukI dIkSA dI jAtI thii| uparokta carcAse yaha spaSTa hai ki paJcatantrake 3.76 zlokoMmeM zvetabhikSu zabdakA artha zvetAmbara sAdhu nahIM hai / ye zveta bhikSu ajaina sampradAyake bhikSu hote the jinheM paNDarabhikSu , paNDaraGga, paNDuraGga aura paNDaraGga parivrAjaka kahA jAtA thaa| pAli sAhityameM paDaraGgako brAhmaNa jAtIya pAkhaNDa kahA gayA hai jabaki nizIthacUNike samAna prAcIna jaina granthoMmeM paNDaraGgako AjIvaka batAyA gayA hai| isameM kyA satya hai, yaha eka pRthak anusandhAnakA viSaya hai| paNDaraGga zvetabhikSu AjIvaka the yA brAhmaNa jAtIya the, isake nirNayake lie vizeSa pramANoMkI AvazyakatA hai| - - 204 -

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'padmapurANa' aura 'mAnasa' ke rAma DA0 lakSmInArAyaNa dube jainAcArya raviSeNa kRta 'padmapurANa'kA jaina sAhityameM vahI sthAna hai jo ki hindI sAhityameM 'rAmacaritamAnasa'kA / 'padmapurANa' sana 678 I0 meM likhA gayA jaba ki 'rAmacaritamAnasa' san 1574-77 ke madhya / samrATa harSa tathA harSottarakAlIna paristhitiyA~ hI raviSeNake samayake parivezakA nirmANa karatI hai| harSane 40 varSa taka zAsana kiyA thaa| unakI mRtyu san 648 meM huI thii| raviSaNake samayameM hya AnacuAMga evaM itsiga nAmaka yAtriyoMne hamAre dezakI yAtrA kI thI aura apane mahatvapUrNa vRttAMta likhe the| tulasIdAsa ( san 1532-1623 ) ke samayameM akabara aura jahA~gIra samrATa the| AcArya raviSaNa tathA gosvAmI tulasIdAsa donoM hI rAmacaritakI garimAkA gAyana karate haiN| donoMne rAmakathAkAroMko apanI praNati preSita kI hai / donoM hI rAmAkhyAnako prazna athavA zaMkAse sthApita karate haiN| donoMkI mahattvapUrNa kRtiyoMmeM sAmyakI apekSA vaiSamyake prAvadhAnoMkA Adhikya hai| donoM Adikavi vAlmIki ke prati RNI hai| donoM racanAkAroMkA darzana eka-dUsarekA virodhI hai / eka vedaniMdaka hai to dUsarA vedoMke prati parama niSThAvAn / raviSeNa jahA~ rAmako mahApuruSa mAnate hue apane karmake dvArA mokSa prApta karanevAle bhavya prANIke rUpameM nirUpita karate haiM, tulasI vahA~ unheM maryAdApuruSottamake sAtha hI sAtha parabrahma nirUpita karate haiM jinhoMne dharmake rakSArtha avatAra grahaNa kiyaa| donoMke dRSTikoNoMmeM mUlabhUta antara honeke kAraNa donoMko kathAoMmeM bhI paryApta antara A gayA hai| raviSeNa aSTama balabhadra rAmake caritrako varNita karake jainadharmako cetanAko pAThakoM taka sampreSita karanA cAhate haiM parantu tulasI 'vidhi hari sambhu nacAvana hAre' para brahmarUpa zrIrAmakA caritra-gAyana karake rAma-bhaktikA paramonnayana karate haiN| rAmakathAko jo udAtta sthiti tathA garimA tulasIne dI, vaha raviSeNase sambhava nahIM ho skii| tulasIne maryAdAkA pAlana kiyA hai parantu raviSaNa kahIM-kahIM kAmoddIpana sthitiko janma dete haiN| donoM kRtiyoMke nAyaka zrIrAma haiM / 'padmapurANa' meM unakA nAma padma bhI hai / raviSeNake rAma nauhajAra rAniyoMke svAmI tathA mohAbhibhata haiM parantu tulasIke rAma eka patnIvratadhArI, tapasvI aura mohabhaMjaka hai / donoMne rAmake vyaktitvako atyanta AkarSaka, mArmika tathA prabhAvotpAdaka rUpameM upasthita kiyA hai| donoMne rAmako zaktike bhaNDAra aura zIlake atulanIya nidhAnake rUpameM prastuta tathA citrita kiyA hai / 'padmapurANa' meM tapovanakI striyA~ rAma-lakSmaNako dekhakara matavAlI ho jAtI haiM parantu 'mAnasa'kI grAmavanitAe~ mugdhAvasthAkA varaNa karatI haiN| 'padmapurANa' yA 'padmacarita' meM rAvaNakA vadha rAmake hAthoM na hokara lakSmaNake dvArA hotA hai kyoMki jaina mAnyatAnusAra nArAyaNake hAthoM pratinArAyaNakA vadha hotA hai, baladevake hAthoM nhiiN| rAma baladeva haiM, lakSmaNa nArAyaNa aura rAvaNa pratinArAyaNa / isI kAraNase 'padmapurANa meM rAmakA caritra lakSmaNa ke samakSa dabA-sA pratIta hotA hai| zUrpaNakhAkI nAka kATanA, bAliko chipakara mAranA Adi kArya 'mAnasa ke rAma karate haiM parantu 'padmapurANa'ke rAma inase spaSTatayA bace rahaneke kAraNa, paravartI AlocanAke pAtra nahIM bana sake / 'padmapurANa'kI - 205 -

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bhA~ti 'mAnasa' meM sItAkI agni parIkSAkA paravartI prasaGga Age nahIM bar3ha pAyA / raviSeNake rAma anta meM kevalI hote haiM jaba ki tulasIke rAmakA anta AkhyAna meM samAviSTa nahIM ho pAyA / tulasIko rAmakathA katipaya pAtra yathA maMtharA, zavarI, anasUyA, sampAti, vasiSTha, vizvAmitra, ziva, niSAda, kAkabhuzuNDi aura sulocanAko raviSeNane nagaNya sthiti pradAna kara dI hai| donoMne hI zreSTha tathA sAhityika saMskRta tathA avadhI bhASAkI nidarzanA kI hai / vIra rasake varNanameM raviSeNa tulasIse Age haiM / 'padmapurANa' meM 'mAnasa' se dugune se bhI adhika chandoMkA upayoga huA hai / raviSeNane katipaya chandoMko svayaM nirmita kiyA hai / donoM 'mAnava hitArtha dharmakA vidhAna karate | 'padmapurANa' meM bhArata ke sukha-zAMti - vaibhavakI samanvita saMskRtikA vAstavika citra hai aura 'mAnasa' meM AdarzaniSTha saMskRtikA / 'nAnApurANa nigamAgama sammataM yadrAmAyaNe nigaditaM kvacidanyato'pi ke AdhArapara yaha anumAna hai ki zAyada tulasIne 'padmapurANa' ko bhI dekhA ho / yaha to nahIM kahA jA sakatA ki raviSeNane tulasIko prabhAvita kiyA thA parantu, cU~ki, jaina kavi banArasIdAsa unake paricita mitra the, ataeva, unake mAdhyama se tulasIne 'padmapurANa' kI katipaya uktiyA~ sunI yA par3hI hoM / tulasIpara jainadharmakA koI prabhAva nahIM par3A / - 206 -

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jaina dhArmika sAhityameM upamAna aura upameya ____ DaoN0 amitAbhakumAra, khimalAsA, sAgara, ma0 pra0 sthUla jagatke padArthoke udAharaNoMke mAdhyamase gambhIra, gUr3ha yA AdhyAtmika jagatke tathyoMko bodhagamya banAnekI paramparA ati prAcIna hai| sAhitya jagatke lie yaha prakriyA jahA~ sAhityakArake gambhIra anubhava, parIkSaNa aura cintanakA bhAna karAtI hai, vahIM yaha sAhityameM rocakatA aura lAlitya bhI utpanna karatI hai / isa prakriyAko sAhityakA alaGkaraNa mAnA jAtA hai / alaGkArapUrNa sAhityameM kAlidAsakA nAma agraNI mAnA jAtA hai, 'upamA kaalidaassy'| sAhityake kSetrameM isa AlaGkArikatAkI paryApta vivecanA aura samIkSA hotI rahI hai| aisA pratIta hotA hai jaise bhASA aura bhAvoMkA alaGkaraNa sAhityake kSetrameM hI sImita mAna liyA gayA ho| vastutaH yaha tathya nahIM hai| vibhinna dharmagranthoMke avalokanase yaha patA calatA hai ki unameM bhI adhyAtmake siddhAntoM aura tattvoMkI rocaka vyAkhyA isI mAdhyamase kI jAtI hai| sAmAnyataH yahA~ gRr3ha siddhAnta yA tathya upameya kahA jAtA hai aura jisa udAharaNase usakA vivaraNa samajhAyA jAtA hai usakI tulanA kI jAtI hai, vaha upamAna yA upamA kahA jAtA hai| dhArmika tattvoMke vyAkhyAnameM prAyaH upamAkA hI upayoga kiyA jAtA hai| isake atirikta bhI anya aneka sAhityika alaGkAra hote haiM para unakA upayoga dhArmika sAhityameM virala hI hotA hai| isa laghu lekhameM maiMne jainoMke eka prAcIna dhArmika granthake upamAnaupameyoMkA saMkSipta vivaraNa denekA prayatna kiyA hai jisameM yaha bhI batAyA gayA hai ki vibhinna upamAnoMke AdhArapara upameyoMke kina guNoMkA anumAna lagatA hai aura ye upamAna AdhyAtmika tattvoMko samajhAneke liye kitane upayukta haiN| dhArmika sAhityameM inake vistAra va vikAsakI prakriyAkA adhyayana aura vivecana eka rocaka adhyayana kSetra pramANita ho sakatA hai| dhArmika granthakA cayana : aSTa pAhur3a jaina granthoMmeM AcArya kundakundake grantha paryApta prAcIna mAne jAte haiM / ye IsAkI pahalI sadImeM likhe gaye the| yaha kahA jAtA hai ki uttama pada cAhanevAloMko ina granthoMkA sUkSma evaM gahana adhyayana karanA jya varNI jI prAyaH samayasAra para hI pravacana karate the| pichale kucha varSoMse samayasArane bhinnabhinna matavAdoMko janma diyA hai aura pratyakSataH samAjake vizRGkalita karanA prArambha kiyA hai| yaha kitane durbhAgyakI bAta hai ki jisa granthameM AtmAko paramAtmA banAnekI prakriyAko tattvasparzI nirUpaNa kiyA gayA ho, vahI AtmadhAriyoM ke vizRGkhalanakA kAraNa bana rahA hai| samAjake dharmaguruoMko samayasArakI isa vyathAko dUra karanekA prayatna karanA caahiye| 'samayasAra' kI isa dayanIya sthitike kAraNa maiMne use apane isa lekhakA viSaya banAnA ucita nahIM smjhaa| isake badale, usIke samakakSa A0 kundakundake eka anya grantha aSTapAhar3ako maiMne apane adhyayanake liye cunA hai| isakA eka mahattvapUrNa kAraNa yaha bhI hai ki yaha adhyAtmase sambandhita vibhinna kSetroMko samAhita karatA hai| isameM nirUpita upamAna-upameyoMkA vivaraNa prAyaH sabhI dhArmika evaM AdhyAtmika mantavyoMkA samAharaNa karatA hai| solahavIM sadIke TIkAkAra zrutasAgara sUrike samayameM isake chaha prAbhUta hI - 207 -

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upalabdha rahe hoNge| para bAdameM do prAbhRta (liMga aura zIla prAbhRta ) aura upalabdha ho gaye, phalataH yaha aSTaprAbhRta aSTa pAhur3a ho gayA / isIliye antima do prAbhRtoM para zrutasAgarane TIkA nahIM likhI / isa TIkAke paryApta uttaravartI honeke kAraNa yaha prAyaH samasta upameyoM ora upamAnoMkA samAhAra karate hue likho gaI hai| isaliye yaha hamAre adhyayanakI dRSTise atyanta upayogI hai| ina upamAnoM aura upameyoMkA upayoga anya aneka granthoMmeM bhI milatA hai / isa TIkAyukta aSTa pAhur3akA hindImeM anUdita eka saMskaraNa mahAvIrajI saMsthAnase prakAzita kiyA gayA hai| yahI saMskaraNa isa lekhakA AdhAra hai| vibhinna prakArake upameya dhArmika tathyoMke varNanameM prAyaH cAra darjanase adhika upameyoMkA upayoga hotA hai| inakA vivaraNa sAraNI 1 meM diyA gayA hai| ina upameyoMke antargata dharma-karma, samyaktva, jJAna, AtmA aura jIva, sa mokSa, rAga, tapa, viSaya aura pApa Adi samAhita hote haiN| sAraNIse yaha bhI prakaTa hai ki karma, samyaktva, jJAna, saMsAra, zarIra, viSaya, rAga, muni aura tapa jaise mahattvapUrNa upameyoMke liye aneka upamAnoMkA upayoga kiyA gayA hai| yahI nahIM, aneka upameyoMke liye bhI eka hI upamAnakA upayoga kiyA gayA hai| udAharaNArtha, AtmA aura karma-donoMkA upamAna rAjA hai / isI prakAra dharma, moha, saMsAra, punarjanma, ratnatrayake liye vRkSako upamAna banAyA gayA hai| isase yaha prakaTa hotA hai ki aneka upameyoMke liye eka upamAnakA upayoga vizeSa vizeSa gaNoMke mahattvako pradarzita karatA hai| yahI nahIM, isa tathya ko sAmAnya hI mAnanA cAhiye ki pratyeka upameyake liye prayukta upamAnakA viziSTa guNa hI samIcIna arthakA dyotana karatA hai| upamAnake sabhI gaNa upameya para anuprayukta nahIM hote / phira bhI, aneka upamAnoMke kAraNa sAmAnya bhrAnti, dvividhA tathA viparyAsa hotA hai / kyoMki ve tathyoMke tattvako utanI sUkSmatA taka grahaNa nahIM karA pAte jitanA abhISTa hai / vividha prakArake upamAna sAraNI 2 meM pradarzita aneka upamAnoMkI sUcIko dekhane para prakaTa hotA hai ki prAyaH pA~case adhika darjana upamAna dhArmika tattvoMko samajhAneke lie prayukta kiye gaye haiN| samagrataH inheM pA~ca koTiyoMmeM vargIkRta kiyA jAtA hai| inameM aneka upamAna prAkRtika vastuyaM aura ghaTanAyeM haiM / aneka upamAna sAmAnya vastuoMke rUpameM haiM / graha aura dhAtutattvoMne bhI kucha upamAnoMkA rUpa liyA hai / kucha upamAna bhAvAtmaka anubhUtiyA~ bhI haiN| ina upamAnoMke AdhAra para vibhinna dhArmika upameyoMkA vivaraNa sajAnA vAstavameM eka manoraMjaka bauddhika vyAyAma hogaa| ina upamAnoMkI vividhatAse eka tathya to spaSTa hotA hI hai ki jainAcArya utkRSTa koTike prakRti nirIkSaka the| ve aneka prakArako prAkRtika ghaTanAoM evaM vastuoMke vizeSa vizeSa guNoMkA jJAna rakhate the| sAraNI 3 meM inheM saMkSepita kiyA gayA hai / inake mAdhyamase manovaijJAnika rUpase AdhyAtmika tattvoMkI gRDhatAko sahaja bodhagamya banAnekI kalAmeM pAraGgata the| isa vivaraNameM hama kevala tIna baha-upamAnI upameyoM para vicAra kara kucha upapattiyA~ prastuta kreNge| saMsArake upamAna jaina darzanameM do prakArake jIva batAye gaye haiM-saMsArI, dRzya jagatke nivAsI aura mukta-adRzya lokake nivAsI / saMsArI jIvoMke jIvanakA carama lakSya dRzya lokako chor3akara adRzya lokameM pahu~canA batAyA gayA hai| isIliye adRzya lokako lakSmI, priyA yA rAjamahalake upamAnoMse nirUpita kiyA gayA hai| nizcita hI, ye tInoM upamAna sAMsArika jagatke liye AkarSaNa haiM / ye atibhrama, arthopArjana evaM prAkRtika viziSTatAoMke kAraNa prApta hote haiM / saMsArI jIvakA sAmAnya jIvana hI inake cAroM - 208

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ora ghUmatA hai / inakI prApti jIvanameM eka vizeSa prakAra kI sArthakatAkA AbhAsa karatI hai / inheM puNya aura pUrvajanmakA phala batAyA jAtA hai / jaba ye vastuyeM saMsArameM hI mila sakatI haiM, taba adRzya lokakI kyA AvazyakatA ? isaliye adRzya lokako saMsArase vilakSaNa honA hI cAhiye / yaha batAyA gayA hai ki isa loka cirasthAyitva hai, jabaki saMsAra apane janma-mRtyuke kAraNa kSaNasthAyI hai / yadyapi ye upamAna bhI cirasthAyI nahIM, para inake sthAyI rUpase milanekI kalpanAmeM eka vizeSa santoSa va sukhako anubhUti sahaja hI ho / isakA kAraNa yaha hai ki isa jIvanameM ina vastuoMse prApta honevAle kSaNika sukhoMse hama paricita haiM / ye hameM sadaiva kriyAzIla evaM gatizIla banAye rakhate haiM / phalataH adRzya loka yA muktike ina upamAnoMse hameM unake bhautika asthAyitvake guNakI ora nahIM, apitu unake saundarya, unake prati anurakti aura unase prApta hone vAle sahaja evaM mahimAmaNDita sukhake guNakI ora vizeSa dhyAna denA cAhiye / isaliye muktikI tulanA meM saMsArake liye aise upamAna diye gaye haiM jinameM sukhAnubhUti nahIM hotI / ina upamAnoMkI saMkhyA sAta hai / saMsAra saMtApa hai / saMtApa zabda sunate hI duHkhakA bhAna hotA hai / saMsArako samudra bhI batAyA gayA hai / yaha agAdha hotA hai, gahana hotA hai aura asIma hotA hai / usako pAra karanA kaThina hotA hai / kevalajJAnI jana hI isa samudrako pAra kara sakate haiM / yaha upamAna saMsArakI asImatA, gahanatA aura usase pAra honekI jaTilatAkA bodha karAtA hai / yahA~ samudrase ratnoMkI prAptiko koI mahattva nahIM diyA gayA hai kyoMki yaha sukhakara pratItikA mUla hai / phalataH samudrakA nAma sunate hI jo eka vizeSa prakArakI arucikara anubhUti hotI hai, vaha saMsArakA pratIka hai| samudra meM bha~vara, tUphAna Adi bhI uThate haiM / ye bhI kaSTakara hote haiM / zAnta samudrase to eka bAra bacA bhI jA sakatA hai para bha~vara va tUphAnoMse nikalanA aura bhI duSkara haiM / bha~vara aura tUphAnoMkI vikarAlatA evaM jaTilatAkI kalpanA hI kI jA sakatI hai / bha~varake upamAnase saMsArakI vikarAlatA prakaTa hotI hai / saMsArake liye vana, vRkSa, latA aura aGkura upamAnoMkA bhI upayoga kiyA gayA hai / vastutaH ye prAkR tika padArtha haiM / inakI hariyAlI evaM navajIvana dekhate hI banate haiM / bahutere mahApuruSoMne aneka vanoM aura vRkSoM ko apane vihArase pavitra kiyA hai aura unake tale bodhi prApta kI hai| vRkSa aura vana saMnyAsa ke Ayatana haiM / ye hamAre jIvanake rakSaka haiM / ye hameM barasAta lAte haiM / auSadhiyA~, khAdya aura AvAsa dete haiM / isa prakAra vana aura vRkSa hamAre liye paryApta sukhakara anubhUtike sAdhana haiM / sambhavataH, saMsAra bhI hameM aneka prakAra se aisI anubhUti karatA hai / lekina isa anubhUti ke sAtha vanameM vikarAlatA bhI hotI hai / usameM jaGgalI jAnavara, atyanta kaTIle vRkSa aura latAe~ hotI haiM / isameM zatruoM aura DAkuoMkI bhI sambhAvanA hai / eka bAra vanameM praviSTa hone para usase nikalanA bar3A kaThina hotA hai kyoMki vahA~ prazasta patha nahIM hotA / aneka pagaDaNDiyA~ hotI haiM aura manuSya bhUlabhulaiyAmeM pha~sa jAtA hai / vanoMkA yaha kurUpa hI saMsArake upamAnake rUpameM prakaTa kiyA gayA hai / bAhya AkarSaNa aura kiMcit bAhya sukhAnubhUtikI kAmanAse usake andara praveza karanA eka aise cakra meM pha~sanA hai jahA~ dizAbodha na ho / vastutaH ye prAkRtika aura saghana vana haiM jahA~ yaha sthiti svAbhAvika ho sakatI hai / Ajake mAnava nirmita vanoMmeM aisI sthiti nahIM hotii| lekina saMsArarUpI vanameM to karmarUpI zatru sadaiva rahate haiM / inheM jItane ke liye jJAna, bhAvanA, kSamA, dhyAna evaM caritrarUpI zastroM kA upayoga karanA par3atA hai / saMsArako vRkSakI upamA bhI dI gaI / vRkSakI jar3eM to sUkSma, adRzya aura dUra-dUra taka phailI rahatI haiM / ve usakI bhItarI zaktikI pratIka haiM / vRkSakA tanA bhI majabUtIkA dyotaka hai / vRkSakA UparI rUpa usake vistAra aura zobhAkA dyotaka hai / isI prakAra saMsArake AkarSaNakI zakti pracaNDa hotI haiM aura usameM 27 - 209 -

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AkarSaNa bhI asIma hotA hai / isa saMsArarUpI vRkSako dhyAnarUpI kuThArase hI chedA jA sakatA hai / saMsArarUpI vRkSakI chAyA sAmAnya evaM thake huye manuSyako jo zAnti detI haiM, vaha yahIM abhipreta nahIM haiM / vastutaH yaha zAnti hI isakA AkarSaNa hai / adRzya lokameM isase adhika evaM cirasthAyI zAnti hotI hai / ataH use hI jIvanakA lakSya mAnA gayA hai / saMsArako aGkura aura latAkI upamA bhI dI gaI hai / vAstavameM, ye donoM hI jIvanakI madhuratAke pratIka haiM / lekina aisA mAnA jAtA hai ki saMsArameM bane rahaneke do kAraNa hote haiM-- karma aura moha / karma - bIjase saMsAra aGkara utpanna hotA hai aura mohabIjase saMsAra latA utpanna hotI hai| aisA bhI mAnA jAtA hai ki karmabIja aura mohabIjake naSTa hone para saMsArarUpI aGkura aura latA utpanna hI na ho sakegI / para yadi ye utpanna ho hI gaye, to inheM bhAvanArUpa kudAlI yA dhyAnarUpI agnise naSTa karanekA yatna karanA cAhiye / yadi jainadharma bhAvapradhAna hai, to aGkuroM aura latAoMko naSTa karanekA upadeza ahiMsaka dRSTike viparIta jAtA hai / sambhavataH yahI kAraNa hai ki ina aGkaroM aura latAoMko mUlataH naSTa karane kA sAhasa eka lAkhameMse lagabhaga pandraha vyakti hI juTA pAte haiM / ye apane uddezyameM kitane saphala hote haiM, yaha isaliye nahIM kahA jA sakatA ki paJcama aura paSTha kAlameM mukti yogya kSamatA Agama niSiddha hai / phira bhI, yaha mAnanA cAhiye ki saMsArake ina upamAnoMse isakI aisI dukhamayatA vyakta nahIM hotI jaisI aneka pravacanoM aura granthoMkI vyAkhyAoM meM pAI jAtI hai / lekina saMsArako uttama sukhakA sthAna bhI kaise kahA jA sakatA haiM ? zarIrake upamAna Atmika utthAnakI prakriyAko vikasita karaneke liye yaha Avazyaka hai ki vartamAna jIvana aura usake AdhArabhUta zarIrake prati ghRNA utpanna kI jAve / isa dRSTise zAstroMmeM zarIrake vivaraNa meM atyanta arucikara bhASAkA upayoga kiyA gayA hai| ise aneka mala padArthoMse bharA tathA azuci batAyA hai / ise ghaTa, kuTI aura jhopar3IkI upamA dete hue batAyA hai ki isameM rucikara vastuoM kI apekSA ghRNA yogya vastuyeM bharI huI haiM / isakI utpatti hiMsaka mAdhyamoMse huI hai| isake eka-eka aGgula meM 96 roga hote haiM aura mRtyurUpI hAthI isa para sadaiva vAra karatA rahatA hai| zarIrake mAdhyama se manuSya mahAdukhamaya viSaya sukha meM pha~sA rahatA hai / sAmAnya zarIra jIvita avasthAmeM zava ke samAna garhaNIya hai / yaha hamAre sAre kaSToMkA mUla hai / ataH ise parigraha ke samAna chor3a denA cAhiye / eka ora jahA~ zarIrako ghRNAspada batAyA gayA hai, vahIM dUsarI ora use dharma sAdhanakA aGga bhI batAyA gayA hai| vastutaH, zarIrakI jitanI nindA kI gaI hai, utanA vaha hai nahIM, isaliye sadiyoMse mukharita hone vAlI mahApuruSoMkI pavitra vANiyA~ sAmAnya janake kAna chUtI huI calI A rahI haiM aura hamArA jIvana tathA saMsAra sukhamaya bananeke badale dukhabahula banatA-sA dIkhatA hai / yadi zarIrake prati itanI garhaNIyatAkA upadeza na diyA gayA hotA aura use vyakti aura samAjakI pragati karanekI kSamatA ke mAdhyamase varNita kiyA gayA hotA, to zAyada hamArA samAja adhika unnata naitika dharAtala para hotA / zarIra sambandhI upamAnoMse to yahAM niSkarSa nikalatA hai ki jisa prakAra ghaTa, jhopar3I, kuTI aura parigraha hamAre jIvanameM aneka prakArase upakArI hote haiM, usI prakAra hamArA zarIra bhI hamAre liye tathA mAnava jAti ke liye aneka prakArake sukhamaya vikAsameM sahAyaka hai / isameM bharI apavitra vastuyeM to prakRti svayaM nikAlatI rahatI hai aura ise zuddha jIvanadAyI rudhirase bharatI rahatI hai / svastha zarIrameM hI svastha vicAra aura pravRttiyA~ sambhava haiM / isaliye hameM ina upamAnoMke AdhAra para 210 ---

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zarIrake viSayameM kucha udAra dRSTise vicAra kara apanA jIvana unnata karanA cAhiye / tapake upamAna AdhyAtmika jIvanake vikAsake liye sAmAnya jIvanameM tapakA bar3A mahattva hai| tapa eka agni hai jo hamAre bAharI aura bhItarI taMtrako soneke samAna zuddha banAtI hai| upavAsa Adi bAhya tapa hamAre zarIra tantrako svastha evaM svaccha banAye rakhate haiN| AlocanA, pratikramaNa Adi hamAre aMtaraMgameM aise guNoMkA vikAsa karate haiM jo svastha aura vikAsazIla samAjakI sukhamayatAko bar3hAte haiN| ina donoM hI prakArakI prakriyAoMse jIvana meM eka vizeSa prakArakI sphati, sajIvatA evaM AnandakI anubhUti hotI hai / aise AnandakAraka tattvako ratna kahA jAnA upayukta hI hai| tapasvI jIvana vyakti-zodhaka to hai hI, yaha hamAre sAmAjika vAtAvaraNako bhI zuddhi karatA hai / ise sUpA aura dhaukannI bhI batAyA gayA hai / isakA artha yahI hai ki jaise ye upakaraNa azuddha vastuoMko zuddha karanemeM kAma AtI haiM ( sUpAse dhAnyase tuSa dUra kiyA jAtA hai, dhaukanIse azuddha lohese kiTTima nikAlakara zuddha lohA prApta kiyA jAtA hai ), usI prakAra tapa bhI eka sAdhana hai jo hamArI azuddha pravRttiyoMko niyaMtrita karatA hai aura hameM zubha pravRttiyoMko ora prerita karatA hai / yadi hama mAnavakI vibhinna pravRttiyoMko karmasiddhAntake AdhAra para karma kaNa mAne, to hamArI tapasvI vRtti hamAre arucikara karma kaNoMko dhoMkanIke samAna jalA sakatI hai athavA sUpAke samAna ur3A sakatI hai| isa AdhAra para tapake cAroM hI upamAna usake guNoMkI vyAkhyA karate haiN| isake viparIta, saMsAra aura zarIrake upamAna hameM donoMse hI ghRNA karane kI preraNA dete haiN| vastutaH yadi saMsAra aura zarIra na rahe, to tapakA astittva hI kahA~ hogA? isa prakAra vibhinna upameyoMke liye prayukta upamAnoMko samIkSita karane para yaha jJAta hotA hai ki sAMsArika kSetrase sambandhita sabhI upameyoMke upamAnoMmeM eka viziSTa prakArako vRttikA AbhAsa hotA hai / isaliye samAjane inako svIkAra nahIM kara pAyA hai / kabIrane isa sthitiko dekhakara hI kahA thA ki merI bAta koI nahIM sunatA / vAstavameM, bahutere upamAna to bIsavoM sadIke vivekI samAjameM atyanta hI upekSaNIya lagate hai| strIko nAgina, rAga aura snehako pizAca, yuvAvasthAko gahana tAla, gRhasthako tape hae lohekA golA, abhavyako ullU ityAdi kahanA sambandhita upameyoMkI upayogitAke prati upekSAvRtti jagAnA hai| yaha samAjake vikAsake liye hitakara vRtti nahIM hai| isake viparIta, dharma aura muktiko vallabhA, samyaktvako ratna, vairAgya Adiko sampadA, ratnatrayako bodhivRkSa, vaiyAvRtyako sarovara, jJAnako sUrya Adike upamAna aneka prakArase upayukta haiM para cU~ki sAmAnya jana to dRzya jagatase hI prabhAvita rahatA hai, ataH usane upameyoMke badale upamAnoMkI hI ArAdhanA prArambha kara dI hai / vaha jIvana mUlyoMko prasphuTita karane vAle upameyoMko bhUla hI gyaa| yaha vartamAna samAja ke liye kitanI viDambanA sthiti hai ki jahA~ hameM rahanA hai, use upekSaNIya banA leM aura jahAM hameM rahanekI kalpanAtmaka lAlasA jagAI jA rahI hai, use saba kucha mAna leN| isa sthitise hI mAnava sadAse dvividhAmeM rahA hai / bIsavIM sadIke dharmaguruoM tathA tattvajJAniyoMse yaha AzA kI jAtI hai ki ve isa dvividhAjanaka sthitimeM samucita mArga darzana kareMge / sAraNI 1. dhArmika upameya aura upamAna upameya upamAna 1. dharma vRkSa, mahala, lakSmI , cakra - 211 -

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2. AtmA 3. jIva 4. karma 5. samyaktva 6. samyakagjJAna 7. jJAnI 8. saMsAra 9. zarIra 10. puNya 11. mokSa 12. kaSAya 13. pApa 14. strI 15. yauvana 16. viSaya 17. buddhi 18. jarA, maraNa 19. dhyAna 20. mAyA 21. moha 22. rAga 23. roga 24. punarjanma 25. bhakti 26. mRtyu 27. vairAgya 28. caritra 29. bhAvanA 30. saMyama 31. muni 32. gRhastha 33. ajJAnI 34. mithyAtva 35. tapa rAjA, sphaTikamaNi, namakakI DalI, UrjA tilameM tela, dUdhameM ghI, kASThameM agni cAka, zilpika, lohA kITa, viSa, cakra, bIja, zatru mala, vajra, IMdhana, raja, jaMjIra, rAjA ratna, jala, korA ghar3A, sUryodaya, lakSmI, cintAmaNimANikya kiraNa, meruparvata, hAtha, jar3a, nIMva jala, ghana, sUrya, zastra, ratha, kudAlI, svarNa, kIcar3a meM sonA, zvetazaMkha vana, latA, aMkura, sAgara, saMtApa, bhaMvara, vRkSa ghaTa, parigraha, zava, jhopar3I, kuTI paira mahala, priyA yoddhA zatra kalaMka, dhUli, andhakAra vRkSoMkA sacanavana, nAgina gahana tAla sukha, viSa, viSapuSpa, samudra, gannekA chilakA naukA vyAdhi, vedanA dIpaka, kuThAra mahAlatA mahAvRkSa vAyu, jhaJjhAvAta, pizAca agni vRkSa taila hAthI, saMpadA agni jala, khaGga, agni kudAlI saMgrAma candra, bhramara, kulaparvata, samudra, AkAza tape hue lohe kA golA / kIcar3a meM par3A huA lohA kandamUla, mala, andhakAra malina vastra agni, sUpA, jIvana, samudrake ratna, cauMkanI 212 -

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dvAra talavAra 37. vaiyAvRtya sarovara 38. ratnatraya . bodhivRkSa 39. Asrava taila 40. jina vacana auSadha 41. karmabandha taruNI strI-puruSasaMyoga 42. karmake vividha rUpa AhArake vividha pAka 43. karma bandha pAka pake phalakA giranA 44. indriya 45. abhavya jIva ullU 46. samatA sukha machaliyA~ 47. komalatA mAlatI puSpa 48. oSTha biMbaphala 49. netra kamala 50. caraNa kamala 51. mukha candra 52. zAstra, jinavacana auSadhi, amRta, mahAsAgara sAraNI 2. vibhinna upamAnoMkA vargIkaraNa 1. prAkRtika vastue~ aura ghaTanAe~ 2. sAmAnya vastue~ sarovara, gahana tAla mala zilpika vRkSa, bodhivRkSa, mahAvRkSa jhaMjhAvAta kIca, kITa cAka latA, mahAlatA bhaMvara idhana sUpA samudra taila dhauMkanI kamala ratna mahala dIpaka vana, saghanavana sphaTikamaNi lakSmI, priyA caka viSapuSpa kuTI, jhopar3I dhana, sampatti kandamUla meruparvata viSakumbha nAgina viSa zvetazaMkha rAjA kuThAra andhakAra zAstra, kudAlI naukA 3. dhAtueM 4. bhAvAtmaka upamAna 5. graha chilakA vyAdhi ghaTa vaGga vedanA candra vividhamaNi sukha pizAca namaka, krisTala loha jala yoddhA, zatra nAga sUrya suvarNa - 213 -

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upamAna 1. jala 2. vRkSa vana, saghana vana latA, mahAlatA 3. samudra 4. ratna 5. sphaTikamaNi, mANikya, namaka 6. zatru 7. mahala 8. lakSmI, priyA 9. rAjA 10. zastra kudAlI 1 talavAra, laGga 11. viSa, viSapuSpa 12. dhUli, mala, raja, kalaka 13. andhakAra 14. agni 15. Idhana 16. tela sAraNI 3. dhArmika tatvoMke liye upamAna guNa pravAha va prakSAlana guNa prAkRtika AkarSaNa, vizAlatA prAkRtika AkarSaNa, bhulabhulaiyA parajIvitA kITa ananta vistAra, gaharAI, ratna zobhA, bahumUlyatA, kaThoratA cintAmaNi, zuddhatA, krisTala yuddha karanA, jItanA nivAsa sthAna, vistAra, saundarya cAhanekI icchA, saundarya, saundarya, anurakti sAmarthya chedana, bhedana, zatru-dalana viSAktatA, bAdhaka sUkSmatA, cipakanekI kSamatA nirAkaraNIyatA adRzyatA jalAnA, jalanA, sarvabhakSaNa jalAnekA guNa snigdhatA UrjA 214 - upameya samyaka darzana, jJAna, cAritra dharma, moha, punarjanma, saMsAra saMsAra, strI saMsAra, mAyA saMsAra, mUni viSaya , tapa, samyaktva bahumUlyatA karma, dharma, mokSa kaSAya dharma, moja karma AtmA jJAna, bhAvanA, kSamA, dhyAna caritra karma, viSaya karma, mithyAtva, pApa mithyAtva pApa roga, mRtyu, caritra, tapa karma bhakti, Asrava

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kavi padmAnandakA vairAgya-zataka DA0 prabhudayAlu agnihotrI, bhopAla, ma0 pra0 padmAnanda zreSTha jaina kavi the / unakA vairAgyazataka suprasiddha na hote hue bhI saMskRtake muktaka zatakakAvyoMkI paramparAmeM utkRSTa sthAna rakhatA hai / prAcIna vaidika logoMkA lagAva sapta aura zata ina do saMkhyAoM kI ora adhika thA / saMhitAoM meM saptacchandosi saptarSayaH, saptarazmi, saptahotAraH, sapta paridhi jaise bahutase saptapUrva padavAle nAmoMke sAtha zatakratu, zatakANDa, zatapatha aura zatazArada jaise Dherase zatapUrvaka saMjJA-zabda prApta hote / aisA lagatA hai ki ye saMkhyAyeM sAhitya meM samAdRta ho gayI thIM aura samAja meM bhI unako vizeSatA dI jAtI thI / vivAhakI saptapadI, maitrIkI saptapadInatA, lokoMkI sapta saMkhyA, dhRtarASTra ke sau putroMkI kalpanA, 'zataM vada mAlikha' jaisI kahAvateM ye saba isI bAta kI poSaka haiN| Adhunika hindI bhASA taka meM yaha bAta kahAvatoMke rUpameM dekhI jA sakatI hai| isIliye bhagavadgItA, durgAsaptazatI, gAhAsattasaI aura AryAsaptazatImeM yadi ina donoM saMkhyAoM kA samuccaya milatA hai to koI AzcaryakI bAta nahIM / inake anukaraNa para hindImeM bihArI satasaI aura matirAma satasaI jaisI uttama kRtiyAM prakAzameM AyoM / sapta aura zatake bAda yadi koI anya saMkhyA adhika lokapriya thI to vaha thI tri ( tIna ) / vaidika saMhitAoM meM hI nahIM, dharma aura darzanake kSetra meM bhI yaha saMkhyA bahuta priya huI | sAhityakI trizatiyA~ isIkA pariNAma haiN| bhartRharikI zatakatrayI, paNDitarAjakI vilAsatrayI (bhAminI - vilAsa ) Adi isake udAharaNa haiM / kAvyake kSetra meM zatakoMkA prArambha amaruzataka ke sAtha huaa| bAdameM to zRMgAra - zatakoMkI paramparA hI cala niklii| bahutase dUta-kAvya bhI vastutaH zataka kAvya hI haiM / isa paddhatikI racanAoMmeM kusumadevakA dRSTAMta - kalikA- zataka; kAmarAja dIkSitakI zrRMgArakalikA trizatI, mUka kavike zataka - paMcaka; vIrezvarakA anyoktizataka; narahari, janArdana bhaTTa, dhanarAja evaM rudrabhaTTAdike zRMgAra-zatakoMke atirikta stotra, bhAva, nIti, upadeza, anyokti aura kAvyabhUSaNa jaise viSayoM para darjanoM muktaka zataka kAvya milate haiM, yahA~ taka ki khaDga - zataka bhI / zataka kAvyoMkI paramparAmeM vairAgya zatakoM kA viziSTa sthAna hai / appaya dIkSita, dhanada evaM janArdana bhaTTa jaise aneka kaviyoMne vairAgya zatakakI racanA kI / yoM to somaprabhAcAryakI sUktimuktAvalI, jambU gurukA jinazataka, gumAnI kavikA upadezazataka Adi bhI isI koTikI racanAyeM haiN| phira bhI vairAgyazataka nAmase jo saMskRta kAvya upalabdha hote haiM unameM padmAnandakA vairAgyazataka zuddha sAhityika dRSTise bhI mahattvapUrNa racanA hai / vairAgyaparaka kAvyoMmeM jaina kaviyoMkI denakA yoM bhI viziSTa sthAna hai / vaidika paurANika paramparA kavi prAyaH nIti, zrRMgAra aura vairAgyakI trayIko sAtha lekara cale haiM / unakI dRSTimeM kumAra, yuvA aura jaraTha vayake liye pRthak rucike kAvyakI AvazyakatA thI / ye kavi gRhastha the aura jaisA ki vaidika paramparAmeM rahA hai, gRhasthAzramako jIvanakA kendra bindu mAnakara cale haiM / isaliye vairAgya-kAvya likhate hue bhI ve nIti aura zRMgAra meM adhika DUbate dikhAyI dete haiM / bhartRhari isake apavAda haiN| ina kaviyoMne vairAgyaparaka racanAyeM prAyaH antima vaya meM kI jo vairAgyaparaka kama aura bhaktiparaka adhika haiM / jaina kaviyoMkA patha isase bhinna rahA 215 - --

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hai| jaina kavi sAmAnyatayA sAdhu yA muni the, gharabArase vimukta unakA saMgharSa mAnasika thaa| ve mAra, mana aura indriyoMke laulyake viruddha sakriya saMgharSa meM rata the| isIliye unakI vairAgyoktiyoMmeM adhika tanmayatA aura ImAnadArI parilakSita hotI hai / jaina kaviyoMkA vairAgyavarNana korA bauddhika vilAsa nahIM hai / yaha unakI sAdhanAkA eka pramukha aMga hai aura padmAnanda isI sAdhanAke kavi haiM / kavi padmAnanda nAgapura yA usake samIpastha kisI sthAnake rahane vAle the / inake pitA zreSThI zrI dhanadeva ne apane guru zrI jinavallabhake upadezoMse prerita hokara nAgapura meM zrI neminAthakA mandira banavAyA thA / nizcita hI ye zreSTha vidvAn bhI rahe hoMge / svayaM unhoMne kahA hai siktaH zrIjinavallabhasya suguroH zAntopadezAmRtaiH, zrImannAgapure cakAra sadanaM zrIneminAthasya yaH / zreSThI zrIdhanadeva ityabhidhayA khyAtazca yasyAGgaja: padyAnandazataM vyadhatta sudhiyAmAnanda-saMpattaye / unakA kAla 17voM zatI IsavIke bAdakA jAna par3atA hai / ve zAkinI Adi tAMtrika zabdoMse paricita hai / unhoMne jayadeva, bhartRhari aura paNDitarAjako par3hA thA aura ina para ukta kaviyoM kI yatra-tatra chAyA bhI hai / zatakake antameM ve kahate haiM ki jo Ananda mere zatakako sunane meM hai, vaha na to pUrNendumukhIke mukha meM hai, na candrabimbake udaya meM hai, na candanake lepa meM hai aura na aMgUrakA rasa pIne meM hai : saMpUrNendumukhImukhe na ca na ca zvetAMzubimbodaye, zrIkhaNDadravalepane na ca na ca drAkSArasAsvAdane / AnandaH sa sakhe na ca kvacidasau kiMbharibhirbhASitaH, padmAnandazate zrute kila mayA yaH svAditaH svecchayA / paNDitarAja jagannAthane kRSNabhaktike viSayameM bhI yahI bAta kahI thI madvIkA rasitA sitA samazitA sphItaM nipItaM payaH, svaryA tena sudhApyadhAyi katidhA rambhAdharaH khaNDitaH / satyaM brUhi madIya jIva bhavatA bhUyo bhave bhrAmyatA, kRSNetyakSarayorayaM madhurimodgAraH kvacillakSitaH / zA0 vi0 7 paNDitarAja bar3e kAvyazilpI the| isaliye unake racanAstarakA U~cA honA svAbhAvika hai| phira bhI eka antara to spaSTa hai ki padmAnandakI 'rambhAdhara' meM ruci nahIM hai| yaha antara, jaisA ki Upara kahA hai, vaiSNava aura jaina kaviyoMmeM sarvatra milegaa| zatakake prArambhameM padmAnandane jinapatikI stuti kI hai jinake lie trilokI karatala para luThita muktAke samAna to haiM hI, ve hAsa, vilAsa aura trAsase tInoMke rabhasoMse mukta haiN| vaha una yogiyoMkI vandanA karate haiM jinhoMne apane vivekake vajrase kopAdi parvatoMko cUra-cUra kara DAlA hai, yogAbhyAsake parazuse mohake vRkSoMko kATa diyA hai, aura saMyamake siddha-maMtrase tIvra kAmajvarako bA~dha diyA hai| vaha una sAdhuoMke sammukha praNata haiM jinhoMne atula premAMcita preyasIko zAkinIke samAna evaM prANa-samA lakSmIko sarpiNIke sadRza chor3a diyA hai aura jo citrAgavAkSarAji vAle mahalakA upabhoga valmIkake samAna karate haiN| vaha usa mahApuruSako bar3A mAnate haiM jo para-nindAmeM mUka, para nArIke dekhane meM aMdha, aura paradhanake haraNameM paMgu haiN| inake matameM mAdhyasthya vRttise rahanevAlA hI yogI aura praNamya hai aura yaha mAdhyasthya vRtti hai-Akrozase pIr3ita na

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honA, cATukAritAse prasanna na honA, dugandhase bAdhita na honA, sugandha para mugdha na honA, strI rUpase Anandita na honA ora mare zvAnase bhI vRNA na karanA / naDe sundara Dhagase unhoMne yogIkI pahacAna spaSTa kI hai : mitra rajyati naiva, naiva pizune vairAtu ro jAyate , bhoge lubhyati naiva, naiva tapasi klezaM samAlambate / ratne rajyati naiva, naiva dRSadi pradUSamApadyate, yeSAM zuddhahRdAM sadaiva hRdayaM, te yogino yoginaH / / arthAt sacce yogI ve haiM jinakA zuddha hRdaya mitrako pAkara ullasita aura pizunako pAkara vairAtura nahIM hotA / bhogameM lubdha aura tapameM kaleSita nahIM hotA aura jo ratnameM anu rakti aura pattharameM dvaSa bhAva nahIM pradarzita krtaa| padmAnandane prArambhake zlokoMmeM jo uparyukta bAteM kahIM haiM, ve prAyaH be hI haiM jinheM sabhI bhAratIya sAdhaka kahate A rahe the| phira bhI, padmAnandake kahaneke DhaMgameM navInatA hai| usameM unakA apanApana jhalakatA hai aura jahA~ unhoMne rUpakakA Azraya liyA hai, vahA~ maulikatAkA bhI / 'na ca na ca', 'naiva naiva' 'mama mama' ke prayogakA unheM zoka hai| unhoMne eka arthako vyakti ke lie bhinna-bhinna kriyAoMkA Azraya liyA hai aura AvRttise bacaneko ceSTA kI hai / yathA- dUyate, vAdhyate, vidvaSyate, vairAtu ro jAyate, klezaM sabhAlambate evaM praduSamApadyate aura isI prakAra-samAnandyate, samprIyate, rajyate, nandati, labhyati aadi| prAcIna muniyoM, sAdhuoM aura virAgiyoMne-cAhe ve kisI panthake anuyAyI rahe hoM-samAna rUpase nArIkI nindA kI hai / bhASAke kaviyoMmeM kabora to sabase Age haiM / kintu isakA kAraNa nArIke prati heya dRSTi nahIM hai| kisI bhI mani yA kavine mAtA, bahina aura patrIke prati azraddha bhAva nahIM vyakta kiyaa| bAta yaha hai ki sAdhana patha para agrasara hote hue vyaktiko do hI Antarika zatruoMse sarvAdhika jUjhanA par3atA hai aura ve haiM artha aura kAma / artha tRSNA aura le bhako arthAt parigrahako janma detA hai| dhara chor3akara vanameM kuTI banAnevAle vahA~ bhI gahasthakI taraha sampatti jor3ane laga jAte haiM / isIlie kavine kahA thA jogI dukhiyA jaMgama dukhiyA tApasa ke dukha dUnA / AzA tRSNA saba ghara vyApai koi mahala nahiM sUnA / / __ aura kAma to kisIko nahIM chor3atA / svayaM anaMga rahakara bhI vaha sAdhakake aMga-aMgako mathita karatA hai cAhe jitanA bar3A vidvAn ho aura prayatnazIla bhI ho, to bhI indriyA~ manako khIMca hI le jAtI haiM. aisA gItAmeM kahA hai / puruSake lie nArI evaM nArIke lie puruSa paraspara kAmake uddIpaka hote haiM / isalie puruSa kaviyoMne kAmake AkarSaNase bacaneke lie nArIke AkarSaka aMgoM, hAvoM-bhAvoM evaM ceSTAoMke prati apane manameM virakti jAgrata karanekI ceSTA kI hai / nArI kavi aisA nahIM karatI kyoMki puruSa ke prati nArIke AkarSaNakI prakriyA bhinna hotI hai| ataH vairAgyake granthoM meM nArIkI jo nindA prApta hotI hai, vaha ApAtataH nindA dikhatI hai / vastutaH vaha apane durbala manako vazameM karane evaM kAmake prati virakti jAgrata, karaneke lie eka sAdhana mAtra hai| vaha kAma-pravRtti aura usake uddIpakoMkI nindA hai kintu AzrayAzrayi-bhAvase nArI-nindA pratIta hotI hai / padmAnandane bhI sabase pahale dasa-pandraha zlokoMmeM yahI kiyA hai| ve kahate hai madhye svAM kRzatAM kuraGgaka-dRzo bhUnetrayorvakratAM, kauTilvaM cikureSu rAgamadhare mAndyaM gati-prakrame / kAThinyaM kucamaNDale taralatAmakSNonirIkSya sphuTa, vairAgyaM na bhajanti mandamatayaH kAmAturA hI narAH / / 28 -217 - .

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madhya meM kRzatA, netroM aura bhRkuTiyoMmeM vakratA, bAloMmeM kuTilatA, oThameM raktatA, gati meM mandatA, kucamaNDalameM kaThoratA, dRSTi meM taralatA itanI sArI asvAbhAvika bAteM strImeM spaSTa dikhatI haiM, phira bhI logoMkA mana unakI orase nahIM haTatA / zaMkarAcAryane kahA thAaMga galitaM palitaM muNDa, dazana-vihInaM jAtaM tuNDam / vRddho yAti gRhItvA daNDaM tadapi na muMcatyAzApiNDam / aura isI sarala bAtako padmAnanda sAhityika zailImeM kahate haiMpANDutvaM gamitAn kacAn pratihatAM tAruNya-puNya- zriyam, cakSuH kSINabalaM kRtaM zravaNayorvAdhiryamutpAditam / sthAnabhraMzamavApitAzca jarayA dantAsthimAMsa-tvacaH, pazyanto'pi jaDA hA hRdi sadA dhyAyanti tAM preyasIm // keza sapheda ho gaye, javAnIkI camaka-damaka naSTa ho gayI, A~khoMkI zakti durbala par3a gayI, kAnoMmeM baharApana A gayA, bur3hApeke kAraNa dA~ta, mAMsa aura tvacA saba apanA sthAna chor3a gaye / phira bhI ye mUrkha haiM ki apanA dhyAna preyasIkI orase nahIM haTAte / aura padmAnandakI yaha dhikkRti una kaviyoMke liye bhI hai| jo jIvana bhara ApAdamastaka zrRMgArameM hI DUbe rahate haiM / eka hAthI hai mahAmithyAtva kA / cAroM krodhAdi kaSAya usake pA~va haiM / vyAmoha usakI sU~Da hai / rAga aura dveSa ye do usake bar3e-bar3e dA~ta haiM / durvAra mAra usakA mada hai / jo isa matta hAthIko tattva jJAnake aMkuzakI sahAyatAse apane cAturya ke dvArA vazameM kara letA hai, vaha tInoM lokoMko jIta letA hai / kitane sundara aura sarvAMgapUrNa rUpakake dvArA kavine apanI bAtako prastuta kiyA hai krodhAdyugracatuSkaSAyacaraNo vyAmohahastaH sakhe, rAgadveSanizAta dIrghadazano durvAramAroddhuraH / sajjJAnAMkuzakozalena sa mahAmithyAtvaduSTadvipo nIto yena vazaM vazIkRtamidaM tenaiva vizvatrayam / / eka dUsarA paramparita rUpaka dekhiye sajjJAnamUlazAlI darzanazAkhazca yena vRttataruH / zraddhAjalena sikto mukti phalaM tasya sa dadAti // kisI vRkSako ropeM to pahale usakI jar3oM bhUmimeM lagatI haiM / zAkhAyeM phUTatI haiM aura taba phala lagate haiM / saccAritrya bhI eka vRkSa hai| usakI zAkhAyeM haiM / zraddhAkA jala use sIMcatA hU~ taba kahIM kaSTa muktikA phala usameM lagatA hai / sAMsArika viSayoMkI orase mana haTAneke liye zarIrakI carama pariNatiko dekhanA-samajhanA Avazyaka hai / isase jIvanakI yathArthatAkA bhAna hotA hai aura moha dUra hokara niHsaMgatAkI prApti hotI hai / isIliye sAre santoMne mRtyuke bhayAvaha dRzya bhaktoMke sAmane prastuta kiye haiM / padmAnandane bhI kahA bhAryeyaM madhurAkRtirmama mama prItyanvito'yaM sutaH, svarNasyaiva mahAnidhirmama mamAsau bandhuro bandhavaH / ramyaM harmyamidaM mametthamanayA vyAmohito mAyayA, mRtyuM pazyati naiva daivahatakaH kuddhaM purazcAriNam / / yaha merI sundara strI hai / yaha merA pyArA beTA hai| sonekI bar3I rAzi mere pAsa hai / merA bhAtRsnehI bhAI hai / yaha zAnadAra mahala merA apanA hai / abhAgA vyakti isI mAyAmeM khoyA rahatA hai aura sAmane = 218 - use jalase sIMcate haiM / taba usameM sat jJAna usakA mUla hai / darzana

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Ate hue kruddha kAla (mRtyu) ko nahIM dekhatA / aura jaba mRtyu pakar3a le jAtI hai to santAna, dhana, mahala koI sAtha nahIM jaataa| sAtha jAte haiM kevala puNya aura pApa : nApatyAni na vittAni na saudhAni bhvntyho| mRtyunA nIyamAnasya puNyapApe paraM punaH / / matyase kauna baca sakatA hai ? rAvaNane bur3hApeko apanI khATake pAyemeM bA~dha rakhA thA, vaha bhI calA gyaa| hanumAna jo apanI bhujAoM para droNa parvata hI ukhAr3a kara le Aye the. ve bhI cale gye| jina rAmane trilokIke sabase bar3e vIra rAvaNako mAra DAlA thA, ve bhI cale gye| phira auroMkI to bAta hI kyA ? baddhA yena dazAnanena nitarAM khaTvaikadeze jarA, droNAdrizca samuddha to hanumatA yena svadorlIlayA, zrIrAmeNa ca yena rAkSasapatistralokyavIro hataH, te sarve'pi gatAH kSayaM vidhivazAt kAnyeSu tadbhoH kathA / bAlaka bhojane bhI maMjadevake prati aisI bAta kahI thii| zaMkarAcArya ne bhI bAta sIdhI-sAdI bhASAmeM kahI thI bAlastAvat krIDAsaktaH, taruNastAvat taruNIraktaH, vaddhastAvaccintA-magnaH pAre brahmaNi ko'pi na lagnaH / ki bacapana khelameM bIta lAtA hai, yauvana taruNIke premameM calA jAtA hai aura bur3hApemeM taraha-tarahakI cintAyeM o gheratI haiN| Atmacintanake liye samaya hI nahIM mila pAtA / yaha tathya kaisI prabhAvakArI bhASAmeM prastuta kiyA hai padmAnanda ne : bAlye mohamahAndhakAra-gahane magnena mUr3hAtmanA, tAruNye taruNI - samAhRta-hRdA bhogaikasaMgecchunA, vRddhatve'pi jarAbhibhUtakaraNagrAmeNa niHza ktinA, mAnuSyaM kila daivataH kathamapi prAptaM hataM hA mayA / jaise zItalatA aura sugandhake pUrNa honepara bhI sarpoke saMsargake kAraNa candana vRkSa pAnthake lie vyartha hotA hai aise hI kuTila AcAravAle dumahe logoMke saMgase jIvana niSphala ho jAtA hai zrIkhaNDapAdapeneva kRtaM sva janma niSphalam / jihmagAnAM dvijihvAnAM sambandhamanurundhatA / / yahA~ niSphalam, jihmagAnAM aura dvijihvAnAM ina zliSTa zabdoMke prayogane zlokameM cAra cA~da lagA diye haiN| kisIko sundarIse pyAra hI karanA ho, to padmAnanda dvArA prastAvita priyAse pyAra kare : aucityAMzukazAlinI hRdaya he zIlAMgarAgojjvalA zraddhA-dhyAnaviveka-maNDanavatIM kAruNyahArAMkitAM / sabodhAMjanaraJjinIM parilasaccAritrapatrAMkurAM nirvANaM yadi vAMchasIha paramakSAntipriyAM tadabhaja // yadi tumheM nirvANa (zAnti yA mukti) cAhiye to usa kSAntirUpiNI priyAse pyAra karo jo aucitya kI sAr3I yA cAdara dhAraNa karatI haiM, zIlakA aGgarAga lagAtI hai, zraddhA, dhyAna aura vivekake AbhUSaNa pahanatI hai, kAruNyakA hAra dhAraNa karatI hai, sadjJAnakA aJjana lagAtI hai aura zreSTha caritrake patrAMkuroMse

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apaneko sajAtI hai / padmAnandakI kalpanAse prasUta yaha paramparita rUpaka sarvathA anUThA hai| yoM bhI sAMgarUpaka prastuta karane meM yaha kavi siddhahasta hai / / padmAnandake matameM dAna aura tapa yadi vairAgya-yukta manase kiye jAyeM tabhI sArthaka hote haiN| yadi aGganAmeM lAvaNya hI na huA to kevala vibhramoM yA hAva-bhAvoMkI uchalakUda kitanA AkarSaNa utpanna kara sakegI ? isI prakAra yadi antaviveka utpanna na huA to sAre zAstra, japa, tapa vyartha haiM kyoMki ye saba to sAdhanamAtra hai-sAdhya hai tattvajJAna, vivekakhyAti / isIlie ve kahate haiM ki sArI kalAyeM jAna lIM to kyA huA ? ugra tapa bhI tapa liyA to kyA? yadi kalaGka rahita yaza bhI kamA liyA to kyA ? yadi vivekakI kalI na khilI ? viveka hI to hai jo manuSya-manuSyameM antara spaSTa karatA hai anyathA haMsa aura bagule, kokila aura kAka tathA suvarNa aura haldImeM kyA antara ? raGga to donoMkA eka hI hai / kintu cAla, bolI aura mUlya kramazaH inake mahattvameM antara spaSTa karate haiN| isI prakAra manuSyoMkI garimA aura mahattAmeM nyUnAdhikya unake guNoMke kAraNa hotA hai zauklye haMsa-bakoTayoH sati sameyadvadgatAvantaraM, kASNye kokilakAkayoH kila yathA bhedo bhRzaM bhASite, paitye hemaharidrayorapi yathA mUlye vibhinnArghatA, mAnuSye sadRze tathArya khalayordUraM vibhedo guNaiH / / aura jaba viveka jJAna yA tattvArthabodha ho jAtA hai to kAma, krodha, lobha, moha Adi kaSAya catuSka kucha nahIM bigAr3a pAte / yahI sAdhanA kI carama upalabdhi hai / padyAnandane pUra vizvAsa ke sAtha kahA hai tA evaitAH kuvalayadRzaH, saiSa kAlo basantas, tA evAntaH zucivanabhuvaste vayaM, te vayasyAH / ki tUjhataH sa khalu hRdaye tattva dIpaprakAzo, yenedAnI hasati hRdayaM yauvanonmAdalIlAH / / kamalanetrI sundariyA~ aba bhI ve hI haiM, vasanta kAla vahI hai, sundara vana pradeza bhI ve hI haiM, hama bhI ve hI haiM aura mitragaNa bhI ve hI haiM kintu tattvadIpakA prakAza ho jAnese aba hRdaya yauvanako unmatta lIlAoM meM DUbatA nahIM apitu una para ha~satA hai / sambhavataH yaha zlola "yaH komAraharaH sa eva hi varaH" Adi suprasiddha zRMgArI zlokakA pratyuttara hai / vANIke viSa yameM to kavikA kathana pratyeka kavi, vaktA yA lekhakako apane sAmane bar3e akSaroMmeM likha kara TA~ga lenA cAhiye lalitaM satya-saMyuktaM, suvyaktaM satataM mitam / ye vadanti sadA teSAM, svayaM siddhava bhAratI / / jo loka satya, madhura, spaSTa (jise saba samajha sake), paraspara sambaddha aura napI-tulI bAta bolate haiM, unheM vANI siddha ho jAtI hai| ve jo bolate haiM. vaha vyartha nahIM jaataa| aura padmAnanda nizcaya hI siddhavAk kavi the| -220 -

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ratnAkarakI haMsakalA jI0 brahmappA, kollegAla, maisUra ratnAkara kannar3ake agraNI kavi hai| unakA bharateza-vaibhava kannar3a sAhityakA eka amUlya ratna hai / yaha bhAratakI kaI bhASAoMmeM ana dita ho cakA hai aura kavikA kIrtistambha hai| ratnAkarakI sAhityasRSTi jitanI adbhuta hai, unakA jIvana bhI utanA hI romAMcakArI hai| bAlyakAlameM hI ve asAdhAraNa pratibhAke dhanI the aura ve bhairavarAjake darabArameM sammAnita hue / ve 'zRMgAra kavi' bane aura vahA~kI rAjakumArI unake mohameM par3a gaI / isI samaya unhoMne apanA bharateza-vaibhava nAmaka amara kAvya likhA / ratnAkara mahAn krAntikArI kavi the| unake vicAroMko tatkAlIna jaina samAja sahana nahIM kara sakA / phalataH ve ajainavIraziva bana gye| kAlAntarameM samAjane unake vicAroMkA mUlya samajhA aura usane unheM apanI samAjakA punaH agraNI bnaayaa| ratnAkara solahavIM zatAbdIke jJAtanAma kannar3a kavi haiN| ve mahAkavi hI nahIM, mahAyogI bhI the / bharateza vaibhavake atirikta unhoMne ratnAkarazataka, aparAjitezvarazataka, trilokazataka tathA aneka sphuTa gIta-kAvya likhe haiN| unake 'bharateza-vaibhava' me jahAM unakI sAhityika pratibhAke darzana hote haiM, vahIM usameM unake dArzanika tathyoMko sAhityika rUpameM sa~jonekI kalAkI apratibhAkA bhAna bhI hotA hai| isa lekha meM maiM bharateza vaibhavake dArzanika pakSa sakalAkA kiMcit vivaraNa denekA prayatna kruuNgaa| usake mAdhyamase ratnAkarakI sAhityika kAvyakalAke bhI rUpa prakaTa hoMge / haMsakalA kyA hai ? ratnAkarake darzanake lie bheda-vijJAna hI buniyAda hai, haMsakalA hI kalaza hai / bharateza-vaibhavakA bAharI AvaraNa bhoga ho, to isakA Antarika zarIra yoga hai| jaise zItala mahAsAgarameM bhI garama pAnIkA jharanA honA eka anupama prakRti vaicitrya hai, vaise hI bharateza-vaibhavake bhogakI aneka bhaMgimAoMke bIca haMsayogakA saMsarga bhI eka dhyAna dene yogya camatkAra hai| yadi yaha kaheM ki ratnAkarakA zvAsanAla bheda-vijJAna hai para isakA annanAla to haMsakalA hI hai, to atyukti na hogii| sAdhaka kavi jaba upAsanA karake thaka jAtA hai, taba vaha apanI thakAvaTa miTAneke lie kAvya-racanAmeM hAtha lagAtA hai| kAvyAMganAse saMlApa karatA hai| para cAhe upAsanA ho yA kAvya ho, ratnAkarakA mUloddezya to haMsakalA hI hai| ratnAkarakI dRSTimeM chanda, alaMkAra aura anta meM rasa-ye saba kAvyakA bAhya zarIra hai| usakA Antarika zarIra to Atmatattva hI hai| haMsakA artha AtmasvarUpa hI hai| ataH haMsakalA AtmAnusandhAnako kalA hai| apane svarUpakA sAkSAtkAra kara lenA hI haMsakalA hai / isako dhyAna kaheM, tapasyA kaheM yA yoga kaheM, saba samAnArthI haiN| AtmAnusandhAnameM laganevAle cetanako dhyAnI, tapasvI aura yogI kaheMge / haMsakalopAsakako pahale cittavRttikA nirodha karanA caahiye| mana bAra-bAra rAga-dUSoMke sAtha vinoda karate hue rAha calanevAle zaitAnako gharameM bulAnekI taraha karmAsurako bulAtA hai / mana, bacana aura kAya ho karmAsurake bAra karaneke lie khule mahAdvAra haiN| ina tInoM mahAdvAroMko haMsakalAke lie jaba surakSita rakhate hai, tabhI karmAsurako digbandha karake roka sakate haiN| pahalese - 221 -

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ho jamI huI karmarAziko japase jhAr3a sakate haiN| jaba sAre karma cale jAyeMge, taba hamArA haMsa sAmrAjya ajeya hokara sahajAnanda banegA / ratnAkarane bharatezakI pUrI jIvanIko haMsakalAkA mulammA lagAyA hai / isakA bharateza bahirAtmA nahIM hai / yaha antarAtmA aura rasAnandamayI hai / ratnAkara eka aisA vizvakavi hai jo sabhI kalAoMkA citraNa isa prakAra kara sakatA hai jaise sabhI kalAe~ A~khoMke sAmane hI nartana kara rahI hoM / gU~geke dekhe svapna ke samAna rahanevAlI AtmakalAkA sAhityika varNana karake kavine jauharIsAjI pradarzita kI hai / AtmasvarUpa ko apanI pratibhAmayI mAnasa saMgotrI ke saMsargase kalpanA kiraNoMse sajAkara kavi haMsakalopAsanAkA utsa ( zirobhUSaNa ) banA hai / yaha bhAvaliMgI hai / mAnasika saMskAra hI isakI dRSTimeM pradhAna hai / yaha mananake lie Avazyaka mAnasika pariNAma hI hai| isake binA kevala zUnya bhI nahIM, araNya bhI nahIM hai / ratnAkarane nirAkAra AtmAko jJAna, prakAza va ahaMkAra pradAna karake kAvyamaya rUpameM nirUpita kiyA hai / prArambha meM yaha rekhAcitra mAtra hai / para usake Age varNacitra hai / nirAkAra AtmasvarUpake lie yaha udgAra eka sAgara haiM / jJAna aura jyoti ye donoM AtmavijJAnake pichale tathA sAmaneke mukhoMke samAna haiM / ekako chor3a dUsarA nahIM raha skegaa| ratnAkarake samAna haMsakalopAsakako vividha avasthAoMkA citraNa karanevAle virale hI haiM / AdhyAtma anirvacanIya hai / magara ratnAkara anubhavI hai, vaha sAtha-sAtha pratibhAvAna bhI hai| vaha kalpanA vilAsI bhI hai / alaukika tathA anirvacanIya anubhavako bhI yaha kAvyakA kavaca pahanA sakatA hai / usa para vimala kalAkA raMga car3hA sakatA hai| haMsa kalopAsakako bhI prArambha meM kalpanA vilAsa se hI romAMcita hokara utsAha pAnA hotA hai| kalpanA ghanIbhUta hokara rasa banatI hai| yadi kisIko yogI bananA ho to pahale use rasayogI bananA par3atA hai| kalpanA pakSako bar3hAkara pratibhA kSetrako vikasita kara lenA par3atA hai / isIliye bharateza kusumAjIke sAtha suratakeli khelaneke uparAnta AdhyAtmika vizrAma prApta karaneke liye kaivalyAMganA ko hAtha pasAra kara bulAtA hai / bharateza abhI sAdhaka hai| vaha apane pratibhAne se AtmasAkSAtkAra kara leneko Atura hai| vaha apane kalpanAhastase supArasako sIMca-khIMca kara aMtarAtmAko DhAlatA hai| vaha rasalokavihArI hokara brahmalokameM ur3aneko sannaddha ho rahA hai| bharateza apanI ramaNiyoMko bhI haMsakalopAsanAmeM prerita karatA hai / viSayavAsanAko rasAnandase dho lenA cAhiye / brahmAnandako bhI yadi rocaka bananA ho, to use sAdhaka ke pAsa rasAnandakA veSa dhAraNa karake AnA caahiye| viSaya bhUmikAse sAdhakako rasa bhUmikA para car3hanA cAhiye / usake bAda brahmAnandakI mAtAkA hRdaya banakara thor3A jhuka kara sAdhakako sahArA dekara UparakI ora khIMca lenA caahiye| jaba bharatezane apanI AtmA ho ko paramAtmA mAnakara nirbheda bhaktise haMsakalopAsanA prArambha kI, taba usake AnandakA pArAvAra hI nahIM rhaa| AtmasvarUpa prakAza banakara, sujJAna bana kara evaM darzana banakara sukhase TimaTimAtA hai / jaise baccA ghuTano ke bala calate samaya uThate-girate utsAhita hotA hai, aise hI sAdhaka bhI isa prakriyAmeM utsAhita hogA, vismita hogA / kavine haMsakalopAsanAkI isa A~khamicaunIkA bhI apane kAvyameM nirUpaNa kiyA hai / yaha haMsakalopAsanA kI pahalI sIr3hI hai / jaba kavikA sAdhaka nirbheda bhakti meM sthira hotA hai, advaita hokara suzobhita hotA hai, taba cauMdhiyAnevAle brahmAnandakA indradhanuSa dekhate hI banatA hai| ratnAkarane brahmAnandake anirvacanIya hone para kalArUpI - 222 -

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jAla phailAkara use baMdhita kiyA hai| rasAnandake pAreko brahmAnandake sInekI dhUli laganI hI cAhiye na ? mahAkavine zanyako raMga lagAyA hai| bhaktake AdhyAtmika sAhasakA vivaraNa karate samaya zrI basavaNNAjIne bhI yoM kahA hai :-'nirAkAra AtmAko pahale sAkAra banA lenA caahiye| isake liye pratibhA caahiye| kalpanA vilAsa cAhiye / AtmAkA nikaTa paricaya hone taka isa kavi karmako nirantara calanA caahiye| yaha haMsakalopAsanAkI pahalI maMjila hai| sAdhakako rasAnandameM sarAbora honA caahie| khule Ama citrako khIMcanA hogaa| yaha bAta nahIM ki zUnyako rUpa dene para saba kucha khatma ho gyaa| diye hue rUpako phirase zUnya banAnA cAhiye / ina donoM kalAoMmeM bhI haMsakalopAsakako pravINa bananA cAhiye / jaise-jaise AtmasAkSAtkAra hotA jAyegA, vaise-vaise karmake kaNa jhar3ate jaayeNge| apratyAzita AkramaNase bhayabhIta hokara karmakA AvaraNa DhIlA pdd'egaa| chattako dhuA~ deM, to jaise madhumakkhiyA~ lAcAra hokara titarabitara ho jAtI haiM, aise hI karmANu bhI AzrayahIna ho tar3apane lgeNge| ___ zUnyake nirvalaya nartanako haMsakalopAsakake antaraMgameM dekhiye / zUnyako AkAra denA, diye hue AkArako dubArA zUnya banAnA--ye donoM haMsakalAke do mukha haiN| kaviko nirvikalpa samAdhike anubhavakA vivaraNa aise logoMko denA hai jinako savikalpa samAdhikA bhI anubhava nahIM hai| bAtoMke indrajAlakI zailIkI TImaTAmameM ratnAkarane haMsakalAkI kaI bhAva bhaMgimAoMko hamAre sAmane rakkhA hai| jaba vaha nirvikalpa samAdhikI carama sImA para pahu~cate haiM, taba kaisA brahmAnanda hotA hai ? ise bhI kavine citrita kiyA hai| 'binA sampatti ke bar3A sAhUkAra' kahate samaya hamArA romAMca hae binA nahIM rhtaa| apane kalpanA vilAsase divyAnubhavake nirupAdhika sukhako sahRdayiyoMke hRdayaMgama honekI taraha vizvakavine vaNita kiyA hai| jo rasarSi hai, vaha viSayasukhako pairoMse kUcatA huA dUsarI tarapha apanA hAtha pasAra kara brahmAnandako baToranekA prayatna kregaa| dhyAnameM nimagna bharatezako ratnAkarane eDIse coTI taka cA~danIse alaMkRta kiyA vine muktyaMganAke bAhupAzameM cakrezako sukhI banAkara haMsakalAko kAvyakalAkI kiraNeM pahanAyI haiN| kavine aisA nirUpita kiyA hai mAnoM kAvyakalA brahmakalAkA barAmadA hI banI ho / haMsakalAke vividha caraNa jaba Adideva jinendrAvasthAko tyAga kara siddha bananeke lie sanaddha haA, taba antima tapasyA karane lgaa| tInoM dohoMko utArakara paramAtmA banane lgaa| kyA paramaM paraMjyoti koTicandrAditya sujJAnaprakAza AdidevakI haMsakalopAsanA sAdhAraNa hai ? jyotike yogake jalaprapAtako mahAkavi yahA~ nirmANa karegA / apane karmarUpI saMsArako dhvaMsa karane, jar3ahIna banAneke pahale AdhyAtmika tAMDavalIlAmeM laganeke adbhuta ramya dRzyako citrita karaneke lie kavi ratnAkarako hI AnA pdd'aa| paramAtmA lambe kadameM vyApta hogaa| vizvake nIcese Upara taka phailegaa| yaha isake karmasambandhI tathA teja sambandhI zarIrake vizvavyApI hote samaya dikhAI denevAlA pahalA caraNa hai| isako daNDa kheNge| agalA caraNa hI kavATalIlA hai| bhagavAn khuza huA mAno sAre vizvake bIcako dIvAra samApta kI gayI hai| vaha (paramAtmA) phalA aMga na samAyA / kArmaNa-taijasa zarIroMko dhunaka-dhunaka kara Ar3A-Ar3A khiiNcaa| kavATalIlAko khatama kara tIsarA caraNa prataralIlAkA prArambha hotA hai| vAyuko chor3akara bhagavAnke sAre vizvameM vyApta honeko pratara kahate haiM / isake bAda cauthA caraNa pUraNalIlA hai| samAdhistha Adideva vizvavyApI banate haiN| vAyako bhI milAkara sAre vizvako apane meM vilIna kara lete haiN| sabameM svayaM rahakara sabako apane meM rakhakara suzobhita honevAlA vizvarUpa hI samudghAtoccalatkalA hai| isa avasara para jo AdhyAtmika rAsAyanika kriyA calatI hai, usakA vizvakavine A~khoMke sAmane bItA-sA citraNa kiyA hai| -- 223 -

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haMsakalopAsanAkA antima lakSya to paramaM paraMjyoti bananA hai / sukhojvala kiraNa bananA hai aura fropAdhika sukhI bananA hai / dUsaroMke hAthoMmeM pAribhASika pada puJjoMko bahuta bar3A araNya banAnevAlI yaha haMsakalA kaviratnAkarake hAthoMmeM kalA banI hai| jahA~ anya loga brahmakalAko pANDityake pradarzanakA kSetra banAte haiM, vahIM ratnAkara brahmakalAke isa nIrasa viSayako lekara isameM apanI rasIlI pratibhAkA prabhA-puMja vikasita kiyA hai, kalpanAkA kalpavRkSa saMjoyA hai aura rasakA mAnasa sarovara udghATita kiyA hai| unhoMne isameM apanI kalAke indradhanuSI rUpako citrita kiyA hai| dharmadhyAna (nirvikalpa samAdhi) to ratnAkarake hAthoM meM prakAzakI nadI banA jisameM kAvya rasa rUpI jala pravAhita huA hai| bArabAra siddhAntako lAne para bhI ratnAkarane kahIM kAvyako kinAre para nahIM sttaayaa| siddha banane ke pahale jinendrake viracita daNDa-kavATa pratara-pUraNa dhyAna to ratnAkarake hAthoMmeM pracaNDa kalA banakara zUnyake tAMDavake rUpameM suzobhita huA hai / yahA~ yadi dharma dhyAnakA varNana lAsya ho, to samudrAtoccalatkalAe~ kavine gaganacumbI hokara digaMta taka hAtha phailAne ke samAna bRhat dRzyoMko nirmita kara brahmalIlAke adbhuta vyApArako citrita kiyA hai / ratnAkara kavi cidambarake rahasyako AtmasAt kiye hue haiN| ve kAvyake nandanavanameM siddhAnta ke sthAnako nirdiSTa rUpa se nirdezita karanevAle niraMjana kavi hai| vaha yogIkI samAdhi sthitiko sAkSAt sA citrita karanevAlA eka mAtra kavi hai / rasikatA hI ratnAkarakA jIvana hai / yadi usake bharatezavaibhavakA bhoga rAga rasikatA ho, to yahA~kA yoga to vItarAga rasikatA hai / ratnAkara mahAkaviyoMmeM mahAyogI hai| usane yogI banakara haMsAkA anubhava kiyA hai| apane isa anubhavako hI isane kavi banakara rasIle kAvyake rUpameM citrita kiyA hai / | 224 -

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caturviMzatisaMdhAnakAvya prAcArya kundanalAla jaina, vizvAsanagara, dillI AdaraNIya zrI agaracandajI nAhaTAne kAdambinIke mArca 72 ke maGkameM 'saptasandhAna' nAmaka eka adbhUta kAvyakI carcA kI hai| yahA~ maiM usI prakArake eka anya kAvyakI sUcanA prastuta kara rahA hU~ jisameM eka zlokake caubIsa artha nikAle gaye haiN| yaha adbhuta kAvya hai-'cturviNshtisNdhaankaavy'| isake racayitA paM0 jagannAtha (saM0 1711) haiM jo bhaTTAraka narendrakItike ziSya the| paM0 jagannAthane isa pratibhAzIla vilakSaNa kAvyake arthakI prAmANikatA evaM spaSTatA hetu svayaM hI 'svopajJa' nAmase TokA bhI racI thI, jisameM kavicakravartI zrI jagannAthane pratyeka zlokake caubIsa artha nikAle haiM, jo vRSabhAdi mahAvIra paryanta caubIsa tIrthakaroMke pakSameM alaga-alaga nikalate haiN| yaha adbhuta kAvya san 1921 meM rAvajI sakhArAmajI dozI, zolApurase prakAzita ho cukA hai| udAharaNake liye, nimna zloka prastuta hai : zreyAn zrIvAsupUjyo vRSabhajinapatiH zrImAMko'thadharmo, haryakaH puSpadanto munisubratajino'naMtavAk zrIsurvaH / zAntipadmaprabho'ro vimalavibharasau vardhamAnopyajAMko, mallimirmimA sumati khalu sacchrIjagannAtha dhIram // uparyukta sragdharA chandako 24 bAra likhakara isa vicakSaNa kavine alaga-alaga sabhI tIrthaMkaroMkI stuti-paraka TIkA likhI hai| paM0 jagannAthako yadyapi saMskRta bhASA tathA usake anekArthavAcI zabdoM ke mahAna sAmarthyapara pUrNAdhikAra prApta thA, phira bhI logoMke pallavagrAhI pANDityake kAraNa unakI racanA kI AlocanA pratyAlocanA na hone lage aura loga isa kAvyakI prAmANikatA evaM zreSThatAke viSayameM zaGkAlu na ho uThe, isIliye unhoMne ekAkSarakoSakI sahAyatA lenekA spaSTa ullekha kiyA hai / eka dUsare zlokake bAda ve Age likhate haiM : caturvizatijinAnAmekapadyam kRtvA tasya caturvizatibhirarthairjagannAthastAn stauti, tAvadAdijinasya, vRSabhasya stutiH prArabhyate / iti caturvizatijinastutAvekAkSaraprakAzikAyAM bhaTTArakanarendrakIrtimukhyaziSyapaM0 jagannAthaviracitAyAM prathamatIrthaMkarazrIvRSabhanAthasya stutiH smaaptaa| kavine prastuta racanA vaisAkha sudI 5 saM0 1699 ravivArako ambAvatpura ( rAjasthAna ) meM samApta kI thii| yaha nagara takSakapura ( Tor3A rAja0 ) ke Asa-pAsa kahIM hogaa| takSakapura jaina granthoMke punarlekhana evaM nirmANakA pramukha kendra thA / yahIM bhaTTAraka narendrakIrtikI prasiddha pAThazAlA bhI thI / kavikA janma khaNDelavAlavaMzodbhava sogAnI gotriya zAha pomarAja zreSThike ghara huA thaa| inake anuja kavi vAdirAja ( 1729 saM0 ) bhI saMskRtake prakANDa vidvAna the jinhoMne vAgbhaTTAlaGkArakI 'kAvyacandrikA' TIkA tathA 'jJAnalocanastotra' kI racanA kI thii|| kavikA janma saM0 1660 ke lagabhaga kisI samaya honA cAhiye / kavike anuja zrI vAdirAja mahArAja jayasiMhake rAjyameM kisI zIrSastha pada para virAjamAna the aura apanI zreSThatAke liye prasiddha the / inake rAmacandra, lAlajI, nemidAsa tathA vimaladAsa nAmaka cAra putra the| 29 - 225 -

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kavi jagannAthakI chaha racanAyeM upalabdha haiM / prathama caturviMzatisaMdhAnakAvya svopajJaTIkA, dvitIya "sukhanidhAna" jo tamAlapura nAmaka nagarameM saM0 1700 meM racI gaI thI / isakI pratimeM kaviko kavicakravartIko upAdhi se sambodhita kiyA gayA hai / tRtIya, zrRMgArasamudrakAvya jisakA ullekha sukhanidhAna nAmaka racanA huA hai / caturtha, zvetAmbara parAjaya ( kevalimuktinirAkaraNa ) jisameM kevalI kevalAhAritvakA saMyuktika nirAkaraNa kiyA gayA hai| isakI racanA saM0 1703 meM dIpAvalI ke dina huI thI / paJcama, neminarendrastotra- svopajJaTIkA hai jisakA ullekha zvetAMbaraparAjaya nAmaka grantha meM milatA hai / inakI SaSThama racanA hai suSeNacaritra jisakI pratilipi saM0 1842 meM huI thI aura yaha Amerake maTha, mahendrakIrti bhaNDAra meM surakSita hai / kavi jagannAthane catu viMzatisaMdhAna kAvyakI racanA karate hue spaSTa likhA hai : padye'smin mayakAkRtAMnutimimAM zrImaccaturviMzatiH / tIrtheSAM kaluSApahAM ca nitarAM tAvadbhirathairvaraiH // pratyekaM kila vAcyavAcaka, ravairbodhyAMbudhairvRttitaH / pUrvAhnAdiSu yo brabIti, labhate sthAnaM jagannAthataH // uparyukta zlokase spaSTa jJAta hotA caubosa tIrthaMkaroMke stuti svarUpa haiM / saMskRta sAhityake aise grantharatnoMkA vizeSa rUpase pracAra-prasAra honA cAhiye aura inase videzI vidvAnoMko bhI avagata karAnA cAhiye / ki pratyeka zlokase caubIsa artha nikalate haiM jo vRSabhAdi 226 -

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vibudha zrIdhara evaM unakA pAsaNAhacariu DA. rAjArAma jaina, jaina kAleja, ArA ( bihAra ) srota saMskRta, prAkRta, apabhraMza, hindI evaM anya bhAratIya bhASAoMke kaviyoMmeM bhagavAna pArzvanAthakA jIvana carita bar3A hI lokapriya rahA hai| Agama sAhitya evaM vividha mahApurANoMmeM unake aneka prAsaMgika kathAnaka to upalabdha hote hI haiM, unake atirikta svatantra, sarva prathama evaM mahAkAvya zailImeM likhita jinasena (prathama) kRta pAzrvAbhyudaya-kAvya (vi0 saM0 9 vIM sadI) evaM vAdirAjakRta pArzvanAthacaritam ( vi0 saM0 1082), saMskRta bhASAmeM, devabhadra kRta pAsaNAhacariyaM (vi0 saM0 1168 ) prAkRta bhASAmeM tathA kavi padmakIti kRta pAsaNAhacariu~ ( vi0 saM0 1181 ) apabhraMza bhASAmeM upalabdha hai| ina kAvya racanAoMse paravartI kaviyoMko bar3I preraNA milI aura unhoMne bhI vividha kAloM evaM vividha bhASAoMmeM etadviSayaka aneka racanAe~ likhIM, jinameMse mANikyacandra5 (13 vIM sadI), bhAvadevasUri ( vi0 saM0 1355 ), asavAla ( 15 vIM sadI), bhaTTAraka sakalakIrti , ( vi0 saM0 15 vIM sadI), kavi raidhU , ( vi0 saM0 15-16 vIM sadI ), kavi padmasundara evaM hemavijaya", ( 16 vIM sadI ) evaM paNDita bhUdharadAsa'2 (18 vIM sadI ) pramukha hai| pArzvanAthacarita sambandhI ukta racanAoMkI paramparAmeM harayANAke mahAkavi vibudha zrIdhara kRta 'pAsaNAhacariu' kA bhI vizeSa mahatva hai kintu adyAvadhi vaha aprakAzita rahI hai| prastuta nibandhameM usI para kucha prakAza DAlanekA prayAsa kiyA jA rahA hai| isakA kathAnaka yadyapi paramparA prApta hI hai kintu kathAvastu gaThana, bhASA, zailI, varNana-prasaMga, samakAlIna saMskRti evaM itihAsa sambandhI sAmagrIkI dRSTise yaha racanA advitIya siddha hotI hai| ukta 'pAsaNAhacariu' kI eka prati Amera-zAstrabhaNDAra, jayapurameM surakSita hai, jisameM kula 99 patra hai / ina patroMkI lambAI evaM caur3AI 10"x43" hai / usake pratyeka patrameM 12 paktiyoMmeM 35-40 varNa hai / inakA pratilipi kAla vi0 saM0 1577 hai / yaha prati zuddha evaM spaSTa hai| kavi nAma nirNaya jaina sAhityameM lagabhaga ATha vibudha zrIdharoMke nAma evaM unakI lagabhaga utanI hI kRtiyA~ upalabdha hotI haiM / yathA : 1. pAsaNAhacariu, 2. vaDhDhamANacariu, 3. sukumAlacariu, 4. bhavisayattakahA, 5. bhavisayattapaMcamIcariu, 6. bhaviSyadatapaMcamIkathA, 7. vizvalocanakoza evaM 8. shrutaavtaarkthaa| inameMse 1. nirNayasAgara presa, bambaIse prakAzita, 1909 2. mANikacandra di0 jaina granthamAlA, bambaIse prakAzita, 1909 3. bhAratIya saMskRtimeM jaina dharmakA yogadAna, pR0 135 4. prAkRta thaiksTa sosAyaTI, vArANasIse prakAzita, 1965 5-12. raidhU sAhityakA AlocanAtmaka parizIlana, vaizAlI, 1974 13. Amera zAstra bhaNDAra, jayapurakI grantha sUciyA~, bhAga 2 -227 -

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antima tIna racanAe~ saMskRta bhASAmeM tathA pA~cavIM racanA apabhraMza bhASAmeM nibaddha hai / antarvAhya sAkSyoMke AdhAra para tathA unake racanAkAloMko dhyAnameM rakhate hue yahA~ spaSTa vidita ho jAtA hai ki una cAroM kRtiyoMke lekhaka bhinna-bhinna vibudha zrIdhara hai, kyoMki unakA racanAkAla vi0 saM0 14 vIM sadI se 17 vIM sadIke madhya hai jo ki prastuta pAsaNAhacariuke racanAkAla (vi0 saM0 1189 ) se lagabhaga 200 varSoM ke bAda kI hai / ataH kAlakI dRSTise unake kartRtvakA parasparameM kisI bhI prakArakA mela nahIM baiThatA / avaziSTa prathama cAra racanAe~ apabhraMza kI haiN| unakI prazastiyoMse jJAta hotA hai ki ve cAroM racanAeM eka hI kavi vibudha zrIdhara kI haiM jo vividha AzrayadAtAoMke AzrayameM likhI giiN| kaviparicaya evaM kAlanirNaya sandarbhita 'pAsaNAhacariu' kI prazastimeM vibudha zrIdharane apane pitAkA nAma golha evaM mAtAkA nAma vIlha batAyA hai / isake atirikta, unhoMne apanA anya kisI bhI prakArakA pArivArika paricaya nahIM diyA / pAsaNAhacariu kI samAptike eka varSa bAda praNIta apane vaDhDhamANacariumeM bhI unhoMne apanA mAtra ukta paricaya hI prastuta kiyA hai / vaha gRhastha thA athavA gRha-virata tyAgI, isakI bhI koI carcA unhoMne nahIM kii| kavikI 'vibudha' nAmaka upAdhise yaha to avazya hI anumAna lagAyA jA sakatA hai ki apanI kAvya pratibhA ke kAraNa use sarvatra sammAna prApta rahA hogA, kintu isase usake pArivArika jIvana para koI bhI prakAza nahIM pdd'taa| 'pAsaNAhacariu' evaM 'vaDDhamANacariu' kI prazastike ullekhAnusAra kavine caMdrappahacariu evaM saMtijiNesaracariu nAmaka do racanAe~ aura bhI likhI thIM kintu ye donoM abhI taka upalabdha nahIM haiN| ho sakatA hai ki kavine apanI ina prArambhika racanAoMkI prazastiyoMmeM sva-viSayaka kucha vizeSa paricaya diyA ho, kintu yaha to una racanAoMkI prAptike bAda hI kahA jA skegaa| vibudha zrIdharakA janma athavA avasAna sambandhI tithiyA~ bhI ajJAta haiN| unakI jAnakArIke lie sandarbha sAmagrIkA sarvathA abhAva hai| itanA avazya hai ki kavikI adyAvadhi upalabdha cAra racanAoMkI prazastiyoMmeM unakA racanA samApti-kAla aMkita hai| unake anusAra pAsaNAhacariu tathA vaDaDhamANacariukA racanA samApti-kAla kramazaH vi0 saM0 1189 evaM 1190 tathA sukumAlacariu evaM 'bhavisayatta kahA' kA racanA-samApti kAla kramazaH vi0 saM0 1208 aura 1230 hai| jaisA ki pUrva meM batAyA jA cukA hai 'pAsaNAhacariu' evaM vaDDhamANacariumeM jina pUrvokta 'caMdappahacariu' evaM saMtijiNesaracariu nAmaka apanI pUrva racita racanAoMke ullekha kavine kiye haiM ve adyAvadhi anupalabdha hI haiN| unheM chor3akara bAkI upalabdha cAroM racanAoMkA racanAkAla vi0 saM0 1189 se 1230 takakA sunizcita hai| aba yadi yaha mAna liyA jAya ki kaviko ukta prArambhika racanAoMke praNayanameM 10 varSa lage hoM tathA usane 20 varSakI Ayuse sAhitya-lekhanakA kAryArambha kiyA ho, taba anumAnataH kavikI Ayu lagabhaga 71 varSakI siddha hotI hai aura jaba taka anya Thosa sandarbha-sAmagrI prApta nahIM ho jAtI, taba taka mero dRSTise kavikA kula jIvana kAla vi0 saM0 1159 se 1230 taka mAnA jA sakatA hai| nivAsa sthAna evaM samakAlIna nareza pAsaNAhacariukI prazastimeM kavine apaneko harayANA dezakA nivAsI batAyA hai aura kahA hai ki vaha kahAse caMdappahacariukI racanA-samAptike bAda yamunA nadI pAra karake DhillI AyA thaa| usa samaya vahA~ rAjA anaMgapAla tomarakA rAjya thA jisane hammIra jaise vIra rAjAko bhI parAjita kiyA thaa| aThArahavIM sadIke ajJAtakartaka "indraprasthaprabandha' nAmaka granthameM upalabdha tomaravaMzI bIsa rAjAoMmeMse ukta anaMgapAla 1. rAjasthAna purAtattva vidyAmandira, jodhapurase prakAzita, 1963 -228

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antima bIsavA~ rAjA thaa| indraprasthameM anaMgapAla nAmake tIna rAjA hae jinameMse prastuta anaMgapAla tIsarA thaa| isase jisa hammIra vIrako parAjita kiyA thA, pratIta hotA hai ki vaha kAMgar3A nareza hAhulirAva hammIra rahA hogA, jo ekabAra huMkA bharakara aridalameM jA ghusatA thA aura use rauMda DAlatA thaa| isI kAraNa hammIrako hAhulirAvakI saMjJA pradAna kI gayI thI jaisA ki pRthivIrAjarAsomeM eka ullekha milatA hai : "hAM kahate DhIlana kariya halakAriya ari madhya / tAtheM virada hammIrako "hAhulirAva' sukathya / / sambhavataH isI hammIrako rAjA anaMgapAlane harAyA hogA / yuddha meM usake parAjita hote hI usake anya sAthI-rAjA bhI bhAga khar3e hue the jaisA pAsaNAhacariumeM kahA hai : seMdhava soNa kIra hammIra saMgarU melli calliyA ||ch| (pAsa0, 4 / 13 / 2) arthAt sindhu, sona evaM kIra narezoMke sAtha rAjA hammIra bhI saMgrAma chor3akara bhAga gyaa|' DillI-dillI-vibudha zrIdharane pAsaNAhacariumeM jisa "Dhillo" nagarakI carcA kI hai, vaha Adhanika "dillI"kA hI tatkAlIna nAma hai| kavike samayameM vaha harayANA pradezakA eka pramukha nagara thaa| pRthivIrAjarAsomeM pRthivIrAja cauhAnake prasaMgoMmeM dillIke lie 'DhillI' zabdakA hI prayoga huA hai / usameM isa nAmakaraNakI eka manoraMjaka kathA bhI kahI gayI hai, jise tomaravaMzI rAjA anaMgapAlakI putrI / pathavIrAja cauhAnakI mAtAne svayaM pathavIrAjako sunAyI hai| usake anusAra rAjyakI sthiratAke lie eka jyotiSI ke AdezAnusAra jisa sthAnapara kIlI gAr3I gaI thI, vaha sthAna prArambhameM "killI"ke nAmase prasiddha huA, kintu usa kIlako DhIlA kara denese usa sthAnakA nAma DhillI par3a gayA, jo kAlAntarameM dillIke nAmase jAnA jAne lgaa| aThArahavIM sadI taka dillIke gyAraha nAmoMmeMse "DhillI" bhI eka nAma mAnA jAtA rahA, jaisA ki indraprasthaprabandhameM eka ullekha milatA hai : zakrapanthA indraprasthA zubhakRt yoginIpuraH / dillI DhillI mahApuyA jihAnAvAda iSyate // suSeNA mahimAyuktA zubhAzubhakarA iti / ekAdasa mita nAmA dillI purA ca vartate // (padya 14-15) isa prakAra pAsaNAhacariumeM rAjA anaMgapAla, rAjA hammIra vIra evaM DhillIke ullekha aitihAsika dRSTise bar3e mahatvapUrNa haiM / ina sandarbho tathA samakAlIna sAhitya evaM itihAsake tulanAtmaka adhyayanase madhyakAlIna bhAratIya itihAsake kaI pracchanna athavA jaTila rahasyoMkA udghATana sambhava hai| __ harayANA evaM DhillIkI bhaugolika sthiti tathA kavikI sAhU AlhaNa tathA sAhU naTTalake sAtha marmasparzI bheMTa-prastuta racanAkI Adyaprazastike anusAra kavi apanI 'caMdappahacariu'kI racanA samAptike bAda kArya-vyasta asaMkhya grAmoMvAle harayANA pradezako choDakara yamanA nadI pAra kara Dhilla thaa| vahA~ sarvaprathama rAjA anaMgapAlake eka mantrI sAha alhaNase usakI bheMTa hii| sAha usake 'caMdappahacariu'kA pATha sunakara itanA prabhAvita huA ki usane kaviko nagarake mahAna sAhityarasika evaM pramukha sArthavAha sAhU naTTalase bheMTa karanekA Agraha kiyaa| kintu kavi bar3A saMkocI thaa| ataH usane usase bheMTa 1. vizeSake lie dekhiye, bhAratIya jJAnapITha dvArA prakAzita tathA lekhaka dvArA sampAdita vaDaDhamANacariu kI bhUmikA, pR0 70 - 229 -

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karanekI anicchA prakaTa karate hue kahA ki "he sAhU, saMsArameM durjanoMkI kamI nhiiN| ve kUTa kapaTako hI vidvattA mAnate haiM, sajjanoMse IrSyA evaM vidvaSa rakhate haiM tathA unake sadguNoMko asaha mAnakara unase durvyavahAra karate haiN| ve unheM kabhI to mArate haiM aura kabhI Ter3hI-mer3hI, bhauMheM dikhAte haiM athavA kabhI unakA hAtha, paira athavA sira hI tor3a dete haiN| maiM to ThaharA sIdhA-sAdA, sarala svabhAvI, ataH maiM kisIke ghara jAkara usase nahIM milanA caahtaa|" . kintu alhaNa sAhUke pUrNa vizvAsa dilAne evaM bAra-bAra Agraha karanepara kavi sAhU naTTalake ghara pahu~cA, to vaha usake madhura vyavahArase bar3A santuSTa huaa| naTTalane pramudita hokara kaviko svayaM hI Asanapara biThAyA aura sammAna sUcaka tAmbUla pradAna kiyaa| usa samaya nala evaM zrIdhara-donoMke manameM eka sAtha eka hI jaisI bhAvanA udita huI / ve parasparameM socane lage, "jaM punva janmi paviraiu kiMpi / iha vihavasareNa pariNavai taMpi // " arthAt hamane pUrvabhavameM aisA koI sukRta avazya kiyA thA jisakA Aja sAkSAt hI yaha madhura phala hameM mila rahA hai| sAhU naTTa lake dvArA Agamana prayojana pUche jAne para kavine uttara meM kahA "maiM alhaNa sAha ke anurodhase Apake pAsa AyA huuN| unhoMne mujhase Apake guNoMkI carcA kI hai aura batAyA hai ki Apane eka 'AdinAtha mandira'kA nirmANa karAkara usapara 'pacaraMge' jhaNDeko phaharAyA hai / Apane jisa prakAra usa bhavya mandirakI pratiSThA karAI hai, usI prakAra Apa eka pArzvanAthacarita' kI racanA karAkara use bhI pratiSThita karAiye jisase Apako pUrNa sukha-samRddhi prApta ho sake tathA jo kAlAntarameM mokSaprAptikA bhI kAraNa bana sake / isake sAtha-sAtha svAmIkI eka mUrti bhI apane pitAke nAmase usa mandirameM pratiSThita karA diijiye|" kavike kathanako sunakara sAhU naTTalane tatkAla hI apanI svIkRti pradAna kara dii| pracalita itihAsa sambandhI bhrAMntiyoMke nirAkaraNameM pAsaNAhacariukA yogadAna kucha vidvAnoMne 'pAsaNAhacariuke pramANa dete huye naTTala sAhU dvArA dillImeM pArzvanAtha mandirake nirmANa karAe jAnekA ullekha kiyA hai aura vidvajjagatameM aba lagabhaga yahI dhAraNA banatI jA rahI hai ki sAha nadalane dillImeM pArzvanAthakA mandira banavAyA thA jabaki vastusthiti sarvathA usase bhinna hai / yathArthataH naTTalane dillI meM pArzvanAtha mandira nahIM, AdinAtha jina mandirakA nirmANa karAyA thA jaisA ki Adya prazastimeM spaSTa ullekha milatA hai (1 / 9 / 1-2) / ukta vArtAlApa kavi zrIdhara evaM naTTala sAhU ke bIcakA hai| usa kathanameM 'pArzvanAthacaritra' nAmaka granthake nirmANa evaM usake pratiSThita kie jAnekI carcA to avazya AI hai kintu pArzvanAtha mandirake nirmANakI koI carcA nahIM aura kutubuddIna aibakane naTTala sAhU dvArA nirmita jisa vizAla jaina mandirako dhvasta karake usapara 'kunvata-ula-islAma' nAmakI masjidakA nirmANa karAyA thA,2 vaha mandira nizcita hI pArzvanAthakA nahIM, AdinAthakA hI thA / 'pArzvanAtha mandira ke nirmANa karAye jAneke samarthanameM vidvAnoMne jo bhI sandarbha prastuta kiye haiM, unameMse kisI ekase bhI ukta tathyakA samarthana nahIM hotaa| pratIta hotA hai ki ukta pArzvacarita'ko hI bhUlase 'pArzvanAtha mandira' mAna liyA gayA, jo sarvathA bhramAtmaka hai| 1-2. dillI jaina DAyarekTarI, pR0, 4 -230 - :

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isI prakAra, sAhU naTTalako alhaNa sAhUkA putra mAna liyA gayA jo vAstavika tathyake sarvatha viparIta hai| mUla granthakA vidhivat adhyayana na karane athavA usakI bhASAko na samajhane yA AnumAnika AdhAroMpara prAyaH aisI hI bhramapUrNa bAteM kaha dI jAtI haiM jinase yathArtha tathyoMkA kama hI lar3akhar3A jAtA hacariukI prazastike anusAra alhaNa evaM naTTala-donoM ghaniSTa mitra to the, kintu pitA-putra nahIM / alhaNa rAjagantrI thA, jabaki naTTala sAhU DhillI nagarakA eka sarvazreSTha, sArthavAha, sAhityarasika, udAra, dAnI evaM kuzala rAjanItijJa thaa| vaha apane vyApArake kAraNa aMga-vaMga, kaliMga, gor3a, kerala, karnATaka, cola, draviDa, pAMcAla, sindha, khaza, mAlavA, lATa, jaTTa, nepAla, Takka, koMkaNa mahArASTra, bhAdAnaka, harayANA, magadha, gurjara evaM saurASTra jaise dezoMmeM prasiddha thA tathA vahA~ke rAjadarabAroMmeM use sammAna prApta thaa| kavine isI naTTala sAhUke AzrayameM rahakara pAsaNAhacariukI racanA kI thii| isI racanAko Adi evaM antakI prazastiyoM evaM puSpikAoMme sAhU naTTalake kRtitva evaM vyaktitvakA acchA paricaya prastuta kiyA hai| varNya viSaya prastuta 'pAsaNAhacariu' meM kula milAkara 12 sandhiyA~ evaM 247 kaDavaka haiN| kavine ise 2500 granthAna pramANa kahA hai / usake varNyaviSayakA vargIkaraNa nimna prakAra hai : sandhi 1-Adya prazastike bAda vaijayanta vimAnase kanakaprabhadevakA cayakara vAmA devIke garbhameM AnA / sandhi 2-rAjA hayasenake yahA~ pArzvanAthakA janma evaM baalliilaaeN| sandhi 3-hayasenake darabArameM yavana narendrake rAjadUtakA Agamana evaM usake dvArA hayasenake sammukha yavana-narendra kI prazaMsA / sandhi 4-rAjakumAra pArzvakA yavana-narendrase yuddha tathA mAmA ravikIrti dvArA usake parAkramakI prshNsaa| sandhi 5-ravikIrti dvArA pAvase apanI putrIke sAtha vivAha kara lenekA prastAva / isI bIcameM vanameM jAkara jalate huye nAga-nAginIko antima velAmeM mantra pradAna evaM vairAgya / sandhi 6-hayasenakA zoka santapta honA / pAvakI ghora tapasyAkA varNana / sandhi 7-pArzva tapasyA evaM unapara kamaTha dvArA kiyA gayA ghora upasarga / sandhi 8,9-kaivalya prApti, samavazaraNa-racanA evaM dharmopadeza / sandhi 10-ravikIti dvArA dIkSAgrahaNa / sandhi 11-dharmopadeza / sindha 12- pAvake bhavAntara tathA hayasena dvArA dIkSAgrahaNa / antya prazasti / pAsaNAhariumeM samakAlIna rAjanItika ghaTanAoMkI jhalaka 'pAsaNAhacariu' eka paurANika mahAkAvya hai, ataH usameM paurANika itivRtta tathA daivI camatkAra Adi prasaMgoMkI kamI nahIM / isakA mUla kAraNa yaha hai ki kavi vibudha zrIdharakA yuga saMkramaNakAlIna yuga thaa| kAminI evaM kAJcanake lAlacI muhammada gorIke AkramaNa prArambha ho cuke the, usakI vinAzakArI lUTapATane uttara bhAratako tharrA diyA thaa| hindU rAjAoMmeM bhI phUTake kAraNa parasparameM bar3I kalaha macI huI thii| DhillIke tomara rAjA anaGgapAlako apanI surakSA hetu kaI yuddha karane par3e the| kavine jisa hammIra vIrake anaGgapAla dvArA parAjita kie jAnekI carcA kI hai, sambhavataH vaha ghaTanA kavikI A~khoM dekhI rahI hogii| kavine kumAra pAvake abhayarAjake sAtha tathA tripRSThake hayagrIvake sAtha jaise kramabaddha evaM vyavasthita yuddha varNana kiye haiM, ve vastutaH kalpanA prasUta nahIM, kintu hindU-musalamAnoM athavA hindU rAjAoMke pArasparika yuddhoke A~khoM dekhe 1. tIrthakara mahAvIra aura unakI AcArya-paramparA, pR0 41138 - 231 -

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athavA vizvasta guptacaroM dvArA sune gaye yathArtha varNana jaise pratIta hote haiM / usane una yuddhoMmeM prayukta jina zastrAstroMkI carcAkI hai, ve paurANika, aindrajAlika athavA daivI nahIM, apitu khurapA. kRpANa, talavAra, dhanuSabANa jaise ve hI astra-zastra haiM jo kavike samayameM loka pracalita the| Aja bhI ve harayANA evaM dillI pradezoMmeM upalabdha haiM aura unhIM nAmoMse jAne jAte haiN| ye yuddha itane bhayaGkara the ki lAkhoM-lAkhoM vidhavA nAriyoM evaM anAtha baccoMke karuNa krandanako sunakara saMvedanazIla kaviko likhanA par3A thA : dukkara hoI raNaMgaNu / riu vANAvali pihiya jahaMgaNa / saMgaraNAmu ji hoI bhayaMkaru / duraya-duraya raha suhaDa khayaMkaru / / pA0 2 / 14 / 3,5 kucha manovaijJAnika varNana evaM navIna maulika upamAe~ kavi zrIdhara bhAvoMke azruta citere haiM / yAtrA-mArgoMmeM calane vAle cAhe sainika ho athavA aTaviyoMmeM uchala-kUda karane vAle bandara, vana vihAroMmeM krIr3Ae~ karane vAle premI-premikAe~ hoM athavA AzramoMmeM tapasyA karane vAle tApasa, rAja darabAroMke sUra sAmanta hoM athavA sAdhAraNa prajAjana, una sabhIke manovaijJAnika varNanoMmeM kavikI lekhanIne adbhuta camatkAra dikhalAyA hai| isa prakArake varNanoMmeM kavikI bhASA bhAvAnugAminI evaM vividha rasa tathA alaMkAra unakA anukaraNa karate hue dikhAI dete haiM / pArzva prabhu vihAra karate hue tathA karvaTa, kheDa, maMDava Adi pAra karate hue jaba eka bhayAnaka aTavImeM pahu~cate haiM, taba vahA~ unhe madonmatta gajAdhipa, drutagAmI hariNa, bhayAnaka siMha, ghuraghurAte hue mArjAra evaM uchala-kUda karate hue laMgUroMke jhuNDa dikhAI par3ate haiM / isa prasaGgameM kavi dvArA prastuta laMgUroMkA varNana bar3A svAbhAvika bana par3A hai ( 7 / 14 / 4-16) / anya varNana prasaGgoMmeM bhI kavikA kavitva camatkArapUrNa bana par3atA hai| inameM kalpanAoMkI urvaratA, alaGkArakI chaTA evaM rasoMke amRtamaya pravAha darzanIya haiN| isa prakArake varNanoMmeM Rtu-varNana, aTavI, varNana, sandhyA, rAtri evaM prabhAta-varNana tathA Azrama-varNana Adi pramukha haiN| kavikI dRSTi meM sandhyA kisIke jIvana meM harSa utpanna karatI hai, to kisIke jIvanameM viSAda / vastutaH vaha harSa evaM viSAdakA vicitra saGgamakAla hai / jahA~ kAmIjanoM, coroM, ulluoM evaM rAkSasoMke lie vaha zreSTha varadAna hai, vahIM nalinIdalake lie ghora viSAdakA kAla / vaha usI prakAra murajhA jAtA hai jisa prakAra iSTajanake viyogameM bandhubAndhavagaNa / sUryake DUbate hI usakI samasta kiraNeM astAcalameM tirohita ho gaI haiM / isa prasaGgameM kavi utprekSA karate huye kahatA hai ki vipattikAlameM apane karmoMko chor3akara aura kauna kisakA sAtha de sakatA hai ? sUryake asta hote hI astAcala para lAlimA chA rahI hai jo aisI pratIta ho rahI hai mAno andhakArake gupaThA lalAhapara kisIne sindUrakA tilaka hI jar3a diyA ho| andhakArake guphA lalATapara kisIne sindUrakA tilaka jar3a hI diyA ho / yaha kavi-kalpanA sacamuca hI adbhuta evaM navIna hai| kavikA rAtri-varNana prasaGga bhI kama camatkArapUrNa nahIM hai| vaha kahatA hai ki samasta saMsAra ghora andhakArakI gaharAImeM DUbane lagA hai / isa kAraNa vilAsiniyoMke kapola raktAbha ho uThe haiM tathA unake nIvIbandha zithila hone lage haiN| mahAkavi sUra evaM jAyasI para prabhAva kavi zrIdharane zizukI lIlAoMkA bhI bar3A sundara varNana kiyA hai / unakI vAla evaM kizora-lIlAoM tathA unake asAdhAraNa saundarya evaM aGga-pratyaGgakI bhAva-bhaGgimAoMke citraNoMmeM kavikI kavitA mAno -232 -

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saralatAkA srota banakara umar3a rahI hai / vahA~ kavi kahatA hai, "zizu pArzva kabhI to mAtAke amRtamaya dugdhakA pAna karate, kabhI a~gUThA cUsate, kabhI maNi jaTita camacamAtI geMda khelate, to kabhI tutalI bolImeM kucha bolanekA prayAsa karate / kabhI to ve svayaM reMga-reMgakara calate aura kabhI parivArake logoMkI a~gulI pakar3akara clte| jaba ve mAtA-pitAko dekhate, to apaneko chipAne ke lie hatheliyoMse apanI hI A~kheM DhaMka lete| candramAko dekhakara ve ha~sa dete the| unakA jaTAjUTadhArI zarIra nirantara dhUli-dhUsarita rahatA thaa| khelate samaya unakI karadhanIkI zabdAyamAna kikiNiyA~ sabhIko mohatI rahatI thiiN|" kavike isa bAla-lIlA varganane hindIke bhakta kavi sUradAsako sambhavataH sarvAdhika prabhAvita kiyA hai| pAvakI bAla-lIlAoMke varNanoMkA prabhAva kRSNake bAlya varNanameM spaSTa rUpeNa dRSTigocara hotA hai| kahIM-kahIM to ardhAliyoMmeM bhI yatkiJcita hera-pherake sAtha unakA sara dvArA upayoga kara liyA gayA pratIta hotA hai / yathA : zrIdhara-avirala dhUli dhUsariya gatta, 2 / 15 / 5 sUra-dhUri dhUsarita gAta, 10 / 100 / 3 zrIdhara hohallaru (dhvanyAtmaka ), 2 / 14 / 8 sUra-halarAve ( dhvanyAtmaka ), 10 / 128 / 8 zrIdhara-khaliyakkhara vayaNihi vajjarantu, 2 / 14 / 3 sura-bolata zyAma totarI batiyA~, 101147 zrIdhara-parivAraMguli vaggau sarantu , 2 / 14 / 4 sUra-harikauM lAi aMgurI calana sikhAvata, 10 / 1288 isa prakAra donoM kaviyoMke varNanoMkI sadazatAoMko dekhate hae yadi saMkSepameM kahanA cAheM to kaha sakate haiM ki zrIdharakA saMkSipta bAla-varNana sUradAsa kRta kRSNakI bAla-lIlAoMke varNanake rUpameM paryApta pariSkRta evaM vikasita huA hai| madhyakAlIna uttarabhAratIya vanaspati jagat kavi zrIdhara dvArA vaNita vividha vanaspatiyA~ bhI kama Azcaryajanaka nhiiN| aTavI varNanake prasaGgameM vividha prakArake vRkSa, paudhe, latAyeM, jimIkanda Adike varNanoMmeM kavine mAnoM sAre prakRti jagatko hI sAkSAt upasthita kara diyA hai| Ayurveda evaM vanaspatizAstrake madhyakAlIna itihAsakI dRSTise kaviko yaha sAmagrI bar3I mahattvapUrNa hai| kavi dvArA varNita vanaspatiyoMkA vargIkaraNa nimna prakAra kiyA jA sakatA hai| zobhAvRkSa-hiMtAla, tAlUra, sAla, tamAla, mAlUra, dhara, dhammaNa, baMsa, khadira, tilaka, agastya plakSa, candana / phalavRkSa-Amra, kadamba, nIMbU, jambIra, jAmuna, mAtuliMga, nAraMgI, aralU, koraMTaka, aMkolla, phaNisa, priyaMgu, khajUra, tinduka, kaiMtha, Umara, kaThUmara, ciciNI (cilagojA), nArikela, vaTa, seMvala, tAla / puSpavRkSa-campaka, kacanAra, kaNavIra (kanera), Tauha, kauha, babUla, jAsavaNNa (jAti ?) zirISa, palAza, bakUla, mucakunda, arka, madhuvAra / phala evaM puSpa latAe~-lavaMga, pUgaphala, virihilla, bhallu, ketakI, kurava, karNikAra, pATali, sindUrI, dAkSA, punarnavA, vANa, vora, kaccUra / kaMda-jimIkanda, pIlU, madana evaM gaMgerI / -- 233 -

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vibudha zrIdharake ukta vanaspati varNanane paravartI kaviyoMmeM sUphI kavi jAyasIko sambhavataH bahuta adhika prabhAvita kiyA hai| isa prasaMgameM jAyasI kRta padmAvata' (2 / 10-13 evaM 20 / 1-16) ke siMhaladvIpa varNana evaM basantakhaNDake aMza pAsaNAhacariuke ukta aMzase tulanIya hai| donoMke adhyayanase yaha pratIta hotA hai ki jAyasIkA vanaspati-varNana zrIdharake vanaspati-varNanakA pallavita evaM pariSkRta rUpa hai| samakAlIna laukika zikSA-paddhati "pAsaNAhacariu" meM kumAra pAvake lie jina zikSAoMko pradAna kiye jAnekI carcA AI hai, ve prAyaH samakAlIna pracalita evaM kSatriya rAjakumAroM tathA amIra umarAoMko dI jAnevAlI laukika zikSAyeM hI haiN| kavine isa prasaMgameM kisI prakArakA sAmpradAyika vyAmoha na dikhAkara vizuddha yathArtha, laukika evaM rASTrIya rUpako pradarzita kiyA hai / ina zikSAoMkA vibhAjana nimna cAra vargoMmeM kiyA jA sakatA hai : 1. AtmavikAsa evaM jIvanako alaMkRta karanevAlI vidyAyeM (sAhitya) zrutAMga, veda, purANa, AcAra zAstra, vyAkaraNa, saptabhaMgInyAya, lipizAstra, lekhanakriyA (citranirmANavidhi), sAmudrika zAstra, komala kAvyaracanA, dezabhASA kathana, navarasa, chanda, alaMkAra, zabdazAstra evaM nyaaydrshn| 2. rASTrIya surakSA hetu Avazyaka vidyAyeM (kalAe~) __ gaja evaM azva vidyA, zara-zastrAdi saMcAlana, vyUha-saMracanA, asi evaM kunta saMcAlana, muSTi evaM mallayuddha, asi-bandhana, zatranagara-rodhana, raNamukhameM hI zatrarodhana, agni evaM jala bandhana, vajra-zilAvedhana, azva, dhenu evaM gajacakrakA mUla bandhana / 3. vyAvahArika vidyAe~ (kalAe~) aMjana-lepana, nara-nArI-prasAdhana, aMga-mardana, sUra-bhavana (mandira) AdimeM lepana (citrakArI) kA jJAna, nara-nArI vazIkaraNa, pA~ca prakArake ghaNToMkA vAdana, citropala, svarNataruke tAgoMkA nirmANa, kRSi evaM vANijya vidyAyeM, kAla parivaMcaNa (arthAta acUka oSadhi zAstrakA jJAna evaM auSadhi nirmANa vidyA), sarpa vidyAkA jJAna, navarasayukta bhojana nirmANa vidhi evaM rati vistAra (kAmazAstra) 4. saMgIta evaM vAdya sambandhI vidyAe~ (lalita kalAe~) mandala, Tivila, tAla, kaMsAla, bhaMmA, bherI, jhallarI, kATala, karar3a, kaMbu, DamarU, Dakka, huDukka evaM TaTTarIkA jnyaan| uparyakta vidyAoMkI sacI meM eka bhI alaukika vidyAkA ullekha nhiiN| kavine yugAnukUla unhIM samakAlIna lokapracalita vidyAoMkA varNana kiyA hai jo eka uttaradAyitvapUrNa madhyakAlIna rASTrAdhyakSako sAmAjika vikAsake lie atyAvazyaka, unnata, prabhAvapUrNa tathA sarvAMgINa vyaktitvake vikAsake lie anivArya thiiN| isIlie kavikA nAyaka pAzrva jaina hokara bhI cAroM vedoM evaM aSTAdaza purANoMkA adhyetA batAyA gayA hai kyoMki usake rAjyameM vividha dharmAnuyAyiyoMkA nivAsa thaa| saMgItameM bhI jina vAdyoMkI carcA kavine kI hai, ve bhI devakRta athavA paurANika vAdya nahIM, apitu ve vAdya haiM jo harayANA evaM dillI tathA unake AsapAsake pradezoMmeM pracalita the| adhikAMza vAdya paMjAba evaM harayANAmeM Aja bhI unhIM nAmoMse jAne jAte haiM tathA bhAMgar3A yA anya natyoMmeM prAyaH unhIMkA adhika prayoga hotA hai| 1. sAhitya-sadana, ciragA~va, jhA~sIse prakAzita / -234 -

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pracura bhaugolika sAmagrI afa zrIdhara mAtra bhAvanAoMke hI citere nahIM, apitu unhoMne jisa bhUkhaNDa para janma liyA thA, usake kaNa-kaNa ke adhyayanakA bhI prayAsa kiyA thaa| yahI kAraNa hai ki pAsaNAhacariumeM vividha nagara evaM dezavarNana, nadI, pahAr3a, sarovara, vanaspatiyA~, vividha manuSya jAtiyA~, unake vividha vyApAra, bhArata bhUmikA tatkAlIna rAjanItika vibhAjana, vividha dezoMke pramukha utpAdana tathA unake AyAta-niryAta sambandhI aneka bhaugolika sAmagriyoMke citraNa bhI kavine kiye haiM / udAharaNArtha kucha sAmagrI yahA~ prastuta kI jAtI hai / kumAra pArzva jisa samaya kAzI rAjyake yuvarAja padapara pratiSThita kie jAte haiM, usa samaya nimna chabbIsa dezoMke nareza unheM sammAna pradarzana hetu talavAra hAthameM lekara unake rAja darabAra meM padhArate haiM / ukta dezoMke vargIkRta nAma isa prakAra haiM : pUrva bhArata - vajrabhUmi, aMga, baMga, kaliMga, magadha, pApA, khaza evaM gaur3a / uttara bhArata - harayANA, Takka, cauhAna, jAlandhara, hANa evaM hUNa | pazcima bhArata gurjara, kaccha aura sindhu / dakSiNa bhArata karnATaka, mahArASTra, cor3a evaM rASTrakUTa / madhya bhArata-mAlavA, avadha, candilla, bhAdAnaka evaM kalacurI / yuvarAja pArzva jaba yavanarAjake sAtha yuddha karane hetu prasthAna karane lagate haiM, taba nimna narezoMne apane-apane dezoMmeM nirmita nimna suprasiddha vastue~ yuvarAja pArzvakI sevAmeM bheMTa svarUpa bhejIM / maNimekhalAe~ evaM hAralatAe~ ---kIra deza, pAJcAla evaM Takka deza, pAlamba evaM jAlandhara / bANoM dvArA abhedya mukuTa -- sona deza / keyUra -- sindha deza / kaMkaNa - hammIra rAjA dvArA preSita / kuNDala - mAlava / nivasana vastra ---- khaza / cUr3Aratna - nepAla / aisA pratIta hotA hai ki gyArahavIM-bArahavIM sadImeM ukta dezoMmeM ina vastuoM kA vizeSa rUpase nirmANa kiyA jAtA thA tathA unakA dUsare dezoM meM niryAta bhI kiyA jAtA rahA hogA / asambhava nahIM ki ina vyApAroMse kavi zrIdharake AzrayadAtA sAhU naTTalakA bhI sambandha rahA ho kyoMki kavine sAhU naTTalakA jina-jina dezoMse sambandha batalAyA hai, isa sUcImeM ukta dezoMkA bhI nAma AtA hai / madhyakAlIna bhAratakI Arthika evaM vyApArika dRSTise to ye ullekha mahattvapUrNa haiM hI, tatkAlIna kalA, sAmAjika abhiruci evaM vividha nirmANa sAmagrI ke upalabdhi sthaloMkI dRSTise bhI unakA apanA vizeSa mahatva hai / kAzI dezakI orase yavanarAjake sAtha lohA lenevAle rAjyoMse nepAla, jAlandhara, kIraTTha evaM hamIrane hAthiyoMke samAna cighAr3ate hue, sindha, sona evaM pAJcAlane bhImake samAna mukhavAle bANa chor3ate hue tathA mAlava, Takka evaM khazane durdama yavanarAjake sAtha viSama yuddha karake kAzI narezakA sAtha diyA / pratIta hotA haiM ki ukta rAjyoMne apanA mahAsaMgha banAkara kAzI narezakA sAtha diyA hogA, jisameM karnATaka, lATa, koMkaNa, varATa, vikaTa, drAvir3a, bhRgukaccha, kaccha, ati vikaTa vatsa, DiMDIra, atyanta duHsAdhya vindhya, kozala, - - 235 -

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maraTra evaM dhRSTa saurASTrane bhI ukta mahAsaMghakA pUrA pUrA sAtha diyA thA aura inakI sammilita zaktine hI yavanarAjako bAra-bAra pIche haTA diyA thaa| itane dezoMke nAmoMke eka sAtha ullekha apanA vizeSa mahattva rakhate haiN| yavarAja subuktagIna evaM usake uttarAdhikAriyoM tathA muhammada gorIke AkramaNoMse jaba dhana, jana, sAmAjika evaM rASTrIya pratiSThAkI hAmi evaM devAlayoMkA vinAza kiyA jA rahA thA, taba pratIta hotA hai ki rASTrIya surakSA evaM samAna svArthoM ko dhyAnameM rakhate hue par3osI evaM sudUravartI rAjyoMne ukta yavana rAjAoMke AkramaNoMke pratirodhameM sambhavataH tomaravaMzI rAjA anaMgapAla tatIyake sAtha athavA apanA koI svatantra mahAsaMgha banAyA hogaa| kavine sambhavataH usIkI carcA pArzva evaM yavanarAjake mAdhyamase prastuta kI hai| yathArthataH yaha bar3A rocaka evaM gambhIra zodhakA viSaya hai| zodhakartAoM evaM itihAsakAroMko isa dizAmeM tulanAtmaka gambhIra anusandhAna karanekI AvazyakatA hai| - kavine prasaMgavaza harayANA, dillI, kuzasthala, kAlindI, vArANasI evaM magadha Adike bhI sundara varNana kiye hai tathA choTI-choTI bhaugolika ikAiyoM (karvaTa, kheDa, maDamba, ArAma, droNamukha, saMvAhana, gAma, paTTana, pura, nagara Adi) ke bhI ullekha kiye haiN| samakAlIna dillIkA A~khoM dekhA hAla isa kavine jitane prAmANika DhaMgase kiyA hai, itihAsakI dRSTise vaha anUThA hai| pUrvokta varNanoM evaM ina ullekhoMko dekhakara yaha spaSTa hai ki kaviko madhyakAlIna bhAratakA Arthika, vyApArika, prAkRtika, mAnavIya evaM rAjanItika bhUgolakA acchA jJAna thaa| kavi dvArA prastuta sandarbha sAmagrI nizcaya hI tatkAlIna prAmANika itihAsa taiyAra karane meM sahAyaka siddha ho sakatI hai / rasa-saMyojana pAsaNAhacariukA aMgI rasa zAnta hai, kintu zRMgAra, vIra aura raudrarasoMkA bhI usameM samyaka paripAka huA hai| kavine yuddhake lie prasthAna, saMgrAmameM camacamAtI talavAreM, lar3ate hue vIroMkI huMkAroM evaM yoddhAoMke zaurya-vIrya Adike varNanoMmeM vIra-rasakI sundara udbhAvanA kI hai| pArzvakumArako usake pitA azvasena jaba yuddhakI bhayaMkaratA samajhAkara unheM yuddha meM na jAnekI salAha dete haiM, taba pArzva atyanta vIratApUrNa uttara dete haiM (pA0 ca0, 3 / 12) / rAjA aravinda kamaThake durAcArase khinna hokara krodhAtura ho jAtA hai aura use nAnA prakArake durvacanoM dvArA apamAnita karatA hai, taba rAjAke raudra rUpakA kavine citraNa kara raudra-rasakI acchI udbhAvanA kI hai| isI prakAra pAvake vairAgyake samaya parivAra evaM puravAsiyoMke viyogake avasarapara karuNa rasa tathA jaba pArzva vanameM jAkara dIkSita ho jAte haiM, usa sandarbhameM zAnta-rasakA sundara paripAka huA hai| zrRMgAra rasake bhI jahA~-tahA~ udAharaNa milate haiN| kavine nagara, vana, parvata, nara evaM nAriyoMke saundaryakA mohaka citraNa kiyA hai, kintu yaha zrRMgAra ratibhAvako puSTa na kara viraktiko hI puSTa karatA hai| mAtA vAmAdevIke saundaryakA varNana isakA udAharaNa hai| samakAlIna loka-zabdAvalI pAsaNAhacariu eka praur3ha apabhraMza racanA hai, kintu usameM kavine jahA~-tahA~ apabhraMzake sAtha-sAtha tatkAlIna loka-pracalita kucha aise zabdoMke bhI prayoga kiye haiM jo Adhunika boliyoMke samakakSa haiN| inameMse kucha zabda to Aja bhI hUbahU usI rUpameM pracalita haiN| isa prakArakI zabdAvalIse kavikI kavitAmeM prANavattA, varNana prasaMgoMmeM rocakatA evaM gatizIlatA AI hai| udAharaNArtha kucha zabda yahA~ prastuta haiM : vAra-vAra -236 -

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(bArambAra 3 / 8 / 1), hallA (zoragula, 4 / 18 / 4), phAr3anA (4 / 9 / 1), thor3A (10 / 5 / 3), ajjakalla (10 / 14 / 7), Damaru (3 / 10 / 11, 3 / 11 / 5), patalA (1 / 13 / 10), haule-hauleM (dhIre-dhIre, 3 / 17 / 2), cappa (cApanA, 5 / 7 / 8), cAMpanA (7 / 11 / 4), cullI (cUlhA, 4 / 1 / 14), lakkar3a (6 / 8 / 12), paNhI (jUtA, 4 / 9 / 4), kumalAnA (murajhAnA 3 / 18 / 8), khuruppa (khurapA, 4 / 19 / 13, 5 / 11 / 9), dhovana (dhona 3 / 18 / 2), laTTI (lAThI, 3 / 11 / 3), muTThi (3 / 11 / 4), zaTTa (bhIr3a, 3 / 6 / 12), ciMdha, (dhajjI 4 / 9 / 1), toDa (tor3anA, 4 / 9 / 8), dhutta (nazemeM cUra, 3 / 13 / 2), coju (Azcarya 1 / 13 / 9), andhAra (andherA, 3 / 19 / 7), rella (dhakkA, mukkI, 7 / 13 / 14), pella (3 / 8 / 4), bollAviya (bulAnA, 3 / 8 / 4), uTThiu (uThA, 3 / 8 / 1), jhADanta (jhAr3akara, 4 / 9 / 8), Dhukka (dUMkanA, jhAMkanA, 3 / 18 / 11, 4 / 19 / 7), buDa (DUbanA, 3 / 18 / 3), pANData (7 / 9 / 2), TAlanta (TAlanA, 7 / 9 / 9), kaDhDa (nikAlanA, 4 / 20 / 18), cikkAra (dhvanyAtmaka, 5 / 115, 5 / 3 / 14) / zabdAvalImase adhikAMza zabda harayANavI, rAjasthAnI, bundelI evaM baghelImeM Aja bhI usI prakAra athavA yatkicit herapherake sAtha prayukta hote haiM / kavi zrIdhara apabhraMzake sAtha-sAtha saMskRta bhASAke bhI samAnAdhikArI vidvAn the, yaha unakI antya prazastimeM likhita saMskRta zlokoMse spaSTa jJAta hotA hai| kavine zArdUlavikrIDita, vasantatilakA evaM AryA chandoMmeM apane AzrayadAtA naTTala sAhUko AzIrvAda dete hue usakI vaMzAvalI prastuta kI hai / naTTalakA paricaya dete hue kavi likhatA hai : pazcAd babhUva zazimaNDalabhAsamAnaH khyAtaH kSitIzvarajanAdapi labdhamAnaH / saddarzanAmRtarasAyanapAnapuSTaH zrInaTTalaH zubhamanA kSapitAriduSTaH / / ukta sandarbha sAmagriyoMke AdhArapara pAsaNAhacariu apabhraMza sAhityakI eka mahanIya kRti siddha hotI hai| sthAnAbhAvake kAraNa ukta racanAke sarvAMgINa adhyayanase jo sandarbha sAmagrI ekatrita haI, use aneka sImAoMmeM ba~dhe rahaneke kAraNa pUrA vistAra nahIM diyA jA sakA hai| phira bhI, jo saMkSipta adhyayana yahA~ prastuta kiyA gayA, usase spaSTa hai ki vastutaH yaha grantha samakAlIna vividha paristhitiyoMkA eka sundara prAmANika Akara grantha hai jisake vidhivata adhyayanase aneka gUr3ha tathya prakAzita ho sakate haiN| -237

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jainagItikAvyameM bhakti-vivecana pro0 zrIcandra jaina, ujjaina, ma0pra0 bhaktikI mahimA santapta jIvake liye bhakti eka adbhuta rasAyana hai jisake sahAre vaha apanI AkUlatAko sugamatAse miTA sakatA hai| yaha athAha sAgarako gopadake rUpameM pariNata karane vAlI tathA syAmala meghoM kI DarAvanI anubhatiko sukhada bhAvanAmeM badalane vAlI hai / asAdhya rogoMke zamanArtha bhakti hI eka alaukika auSadhi mAnI gaI hai| viSadharako maNimAlAmeM, kAMToMko phUloMmeM, loheko svarNameM evaM viSako amRtameM badalane vAlI yaha vinayarUpiNI bhakti hai jo cirakAlase prANIko AkarSita kara rahI hai| __ saba orase nirAza abalAko sAMtvanA dene vAlI bhakti sarvamAnya hai / grAhake mukhameM vihvala gajarAja kA saMrakSaNa iso bhakti bhAvanAne kiyA thaa| aMjana taskarakI Atmazuddhi bhaktise hI haI thii| ar3atAlisa banda tAle eka santake bhajanase hI kSaNamarameM khula gaye the / kor3ha jaisA bhayAvaha roga bhaktise siMcita jala siMcana se naSTa ho gayA thA, yaha Azcarya Aja bhI hameM cakita kara detA hai / satItvake parIkSaNa kAlameM bhakti bhAvanA ne jo adbhuta pariNAma pradarzita kiye haiM, ve sarvavidita haiM / pASANa mUrtikA vilIna honA, zuSka vRkSakA pallavita honA, sUkhe sarovarakA kamaloMse paripUrNa honA, bhUdharakA eka nimiSa meM dhUli bana jAnA, kruddha mRgarAjakA vinamra banakara zvAna-zizukI bhAMti paira cATanA evaM tUphAnakA surabhita pavanake rUpameM pUrNa vAtAvaraNako sugandhita kara denA-ye saba bhaktike hI camatkAra haiN| mukti sAdhanAkA mArga bhakti, jJAna aura karma-ye tIna sAdhanAke bar3e mArga haiM / jJAna mAnava jIvanako kisI zaddha advaita tattva kI ora khIMcatA hai, karma use vyavahArakI ora pravRtta karatA hai, kintu bhakti yA upAsanAkA mArga hI aisA hai jisameM saMsAra aura paramArtha-donoMkI eka sAtha madhura sAdhanA karanA Avazyaka hai / mAyurya hI bhakti hai| devatattvake prati rasapUrNa AkarSaNa jaba siddha hotA hai, tabhI sahaja bhaktikI bhUmikA prApta hotI hai / yoM to bAhya upacAra bhI bhaktike aMga kahe gaye haiM aura navadhA bhakti evaM SoDazopacAra pUjAko hI bhakti siddhAntake antargata rakhA jAtA hai, kintu vAstavika bhakti manakI vaha dazA hai jisameM devatvakA mAdhurya mAnavI manako prabala rUpase apanI ora khIMca letA hai / yaha to anubhava siddha sthiti hai| jaba yaha prApta hotI hai, taba manuSyakA jIvana, usake vicAra aura karmakI ucca bhUmikAmeM manuSya isa prakArake mAnasa parivartanakA anubhava nahIM karatA kyoMki sAdhanAkA koI bho mArga apanAyA jAya, usakA antima phala devatattvakI upalabdhi hI hai| devatattvakI upalabdhikA phala hai Antarika Anandako anubhuti / ataeva kisI bhI sAdhanA pathako tAratamya kI daSTise U~cA yA nIcA na kahakara hameM yaho bhAva apanAnA cAhiye ki rucibhedase mAnavako inameMse kisI eka ko cuna lenA hotA hai| tabhI mana anukUla paristhiti pAkara usa mArgameM ThaharatA hai / vAstavika sAdhanA vaha hai jisameM manakA antardvandva miTa sake aura apane bhItara hI hone vAle tanAva yA saMdharSakI sthiti bacakara manakI sArI zakti eka ora hI laga ske| jisa prakAra bAlaka mAtAke dUdhake liye vyAkula hotA hai aura jisa prakAra pratyeka vyakti annake liye kSadhita hokara sarvAtmanA usIkI ArAdhanA karatA hai, vaise hI amata -238

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devatattvake liye jaba hamArI bhAvanA jAgrata ho, tabhI bhaktiko vipula sUkha samajhAnA cAhiye / bhaktikA satrArtha hai-bhAgadheya prApta krnaa|' hindU, bauddha, jaina-sabhI dharmoMne bhakti padako svIkAra kiyA hai / yaha eka prAcIna sAdhanA mArga rahA hai| bhaktise manake vikAra naSTa hote haiM aura udAtta bhAvoMkI sRSTike sAtha iMsAna eka aise punIta vAtAvaraNameM apane Apako pariveSTita karatA hai ki use samasta azabha saMkalpa-vikalpa tirohita ho jAte haiN| vaiSNava santoMne isa bhaktimArgako rAjapathake rUpameM svIkAra kiyA hai| bhaktikA vyutpattyartha 'bhakti' zabda 'bhaja' dhAtumeM strIliMga ktin pratyaya jor3akara banatA hai / aisA abhighAna rAjendra kozameM mAnA gayA hai / muni pANinine 'striyAM ktin' se dhAtuoMmeM strIvAcI ktin pratyaya lagAnekA vidhAna kiyA hai| ktin pratyaya bhAva arthameM hotA hai kintu vaiyAkaraNoMke yahA~ kRdantIya pratyayoMke artha parivartana eka prakriyAke aGga haiM / ataH vahIM ktin pratyaya arthAntarameM bhI ho sakatA hai| isa prakAra bhakti zabdakI bhajanaM bhaktiH, bhajyate anayA iti bhaktiH, bhajanti anayA iti bhaktiH, ityAdi vyutpattiyAM kI jA sakatI haiN| 'bhaja sevAyama' se 'bhaja' dhAta sevA arthameM AtI hai| pAia-saha-mahaNNavameM bhI bhaktiko sevA kahA hai| rAjendrakozameM sevAyAM bhaktivinayaH sevA kahakara bhaktiko sevA to mAnA hI hai, sevAkA artha bhI vinaya kiyA hai| vinayake cAra bheda haiM jinameM upacAra vinaya kA sevAse mukhya sambandha hai| AcArya pUjyapAdane AcAryoMke pIche-pIche calane, sAmane Ane para khar3e ho jAne, aJjalibaddha hokara sAmane namaskAra karane Adi ko upacAra vinaya kahA hai| nizItharNimeM bhI 'abhaTTANadaNDagahaNapAyapuMchaNAsaNappadANagahaNAdIhi sevA jA sA bhakti' likhA hai / AcArya vasunandIne upacAravinayake bhI tIna bheda kiye haiM jinameM kAyika upacAra vinayakA sevAse sIdhA sambandha hai / unhoMne likhA hai ki sAdhuoMkI vandanA karanA, dekhate hI uThakara khar3e ho jAnA, aJjali jor3anA, Asana denA, pIche-pIche calanA, zarIrake anukUla mardana karanA aura saMstara Adi karanA kAyika vinaya hai / AcArya zAntisUrine eka prAcIna gAthAkI vyAkhyA karate hue kahA hai ki sura aura surapati bhaktivazAd ajalibaddha hokara bhagavAn mahAvIrako namaskAra karate haiM / vaha bhI sevA hai| AcArya zrutasAgara sUrine bhI AcArya, upAdhyAya Adiko dekhakara khar3e hone, namaskAra karane, parokSameM parokSa vinaya karane aura guNoMkA smaraNa karaneko bhagavAnkI sevA kahA hai / ____ vyApaka arthameM bhaktike jo bhinna-bhinna artha pratipAdita kiye gaye haiM, ve saba isakI vyApakatAko siddha karate haiN| jisa prakAra cAtaka zyAmale meghoMke prati AkRSTa hotA huA svAtibUMdake liye lAlAyita rahatA hai, cakora candramAkI zItala kiraNoMkA pAna karane hetu utsuka rahatA hai evaM mayUra pAvasakAlIna jaladoMko dekhakara vimugdha ho uThatA hai, usI prakArako titikSA bhaktake mAnasameM ArAdhyakI zAnta mudrA dekhaneke liye pratikSaNa umar3atI rahatI hai| yahI AturatA, yahI vihvalatA aura vahI tatparatA bhaktikI AdhArazilA hai| AtmasamarpaNa, ekAgratA, nizcalatA, tIvra utkaNThA evaM dRr3ha zraddhA hI bhaktiko pallavita evaM puSpita karatI hai / vastutaH apane ArAdhyake prati anurAga hI saccI bhakti hai| 1. DA. vAsudevazaraNa agravAla, jaina bhakti kAvyakI pRSThabhUmi, prAkkathana pR0 3 / 2. DaoN0 premasAgara jaina, jainabhaktikAvyakI pRSThabhUmi, pR0 1-2 /

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bhakti aura anurAga zAMDilya, nArada Adi bhakti AcAryoMne bhagavAnke prati parama anurakti ko bhakti kahA hai / tulasIke matAnusAra bhI bhakti prema svarUpa hai| rAmake prati prIti hI bhakti hai: prIti rAma soM nIti patha, caliya rAgarisa jIti / tulasI haMsanake mate ihai bhagatikI rIti / / unhoMne anyatra bhI kahA hai : binu chala visvanAtha padanehU / rAma bhagata kara lacchana ehU // bhagavAnke prati premakI atizayatA para bala deneke lie hI tulasIne unase prArthanA kI hai : kAmihi nAri piAri jimi, lobhinhi priya jimi dAma / timi raghunAtha nirantara, priya lAgahaM mohi rAma // cAtaka Adi upamAnoM dvArA bhI unhoMne bhaktikI niSkAmatA aura ananya zAraNAgatikA nidarzana kiyA hai| bhaktike nirUpaNameM prayukta anurAga zabda kucha vicArakoMko apriya sA lagA hai lekina hameM yaha samajhanA cAhiye ki jisase anurAga kiyA jAtA hai, usake anurUpa bananekA bhI anurAgI prayAsa avazya hI karatA hai / jaina saMskRtimeM bhakta bhagavAnke prati pUrNa anurAga pradarzita karatA hai| ye bhagavAn vItarAgI hote haiM, ataH bhakta zanaiH zanaiH anurAga karatA huA eka dina vItarAgI bana jAtA hai tathA jIvanake carama lakSyako pAkara apane Apako kRtakRtya mAnatA hai| AcArya pUjyapAdane bhaktikI paribhASA likhate samaya kahA hai ki arahaMta. AcArya, bahuzruta aura pravacanake bhAvavizuddhiyukta anurAga hI bhakti hai| AcArya somadevakA kathana hai ki jina, jinAgama aura tapa tathA zrutameM parAyaNa AcAryameM sadbhAva vizuddhise sampanna anurAga bhakti kahalAtA hai| haribhaktirasAmRtasindhumeM bhI likhA hai ki iSTameM utpanna hue svAbhAvika anurAgako hI bhakti kahate haiM / mahAtmA tulasI dAsake matameM bhI yahI satya hai / isI kI vyAkhyA karate hue DA. vAsudevazaraNa agravAlakA kathana hai ki jaba anurAga strIvizeSake liye na rahakara, prema, rUpa aura taptikI samaSTi kisI divya tattva yA rAmake liye ho jAya~, to vahI bhaktikI sarvottama manodazA hai| anurAgameM jaisI tallInatA aura ruci ekaniSThatA sambhava hai, anyatra nhiiN| jaina kavi Anandaghanane bhakti para likhate hue kahA hai ki jisa prakAra udara bharaNake liye gauyeM banameM jAtI hai, ghAsa caratI haiM, cAroM ora phiratI haiM, para unakA mana apane bachar3e meM lagA rahatA hai, vaise hI saMsArake kAmoMko karate hae bhI bhakta kA mana bhagavAnke caraNoMmeM lagA rahatA hai / jainoMkA bhagavAn vItarAgI hai| vaha saba prakArake rAgoMse unmukta honekA upadeza detA hai| rAga kaisA hI ho, karmoMke Asrava (Agamana) kA kAraNa hai| phira usa bhagavAnmeM, jo svayaM vItarAgI hai, rAga kaise sambhava hai ? isakA uttara dete hue AcArya samantabhadrakA kathana hai ki bhagavAnase anurAgake kAraNa jo pApa hotA hai, vaha usase utpanna bahupuNya rAzikI tulanAmeM atyalpa hotA hai| yaha bahupuNya rAzi bhI usI prakAra doSakA kAraNa nahIM banatI jisa prakAra ki viSayakI eka kaNikA, zItazivAmburAzi samudrako dUSita 3. tulasI, sampAdaka udayabhAnusiMha, pR0 193 / -240 -

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karanemeM samartha nahIM hotii| AcArya kundakundane vItarAgiyoMmeM anurAga karane vAle ko saccA yogI kahA haiM / unakA yaha bhI kathana hai ki AcArya, upAdhyAya aura sAdhuoMmeM prIti karane vAlA samyagdRSTi ho jAtA hai / usakI dRSTimeM vItarAgImeM kiyA gayA anurAga yatkiJcit bhI pApakA kAraNa nahIM hai| parameM hone vAlA rAga hI bandhakA hetu hai| vItarAgI paramAtmA para nahIM, apitu sva AtmA hI hai| zrIyogIndukA kathana hai ki mokSameM rahane vAle siddha aura dehameM tiSThane vAle AtmAmeM koI bheda nahIM hai| jinendra meM anurAga karanA apanI AtmAmeM hI prema karanA hai| vItarAgageM kiyA gayA anurAga niSkAma hI hai| unameM kisI prakArako kAmanA sannihita nahIM hai| vaha bhagavAnase apane Upara na dayA cAhatA hai, na anugraha aura na prema / jaina bhaktikA aisA niSkAma anurAga gItAke atirikta anyatra dekhaneko nahIM milatA hai| jJAna aura bhakti-ye donoM eka dUsareke pUraka kahe gaye haiM-jJAna bhaktikI paripuSTi karatA huA, isakA janaka bhI kahA gayA hai / isake abhAvameM bhakti apanI sArthakatAse vihIna kahI gaI hai| jisa prakAra samyagdarzanake binA samyaga jJAna nahIM hotA, usI prakAra jJAna kI upalabdhi na hone para bhaktikI prApti bhI asambhAvya mAnI gaI hai| gambhIratAse vicAra karane para jo bhaktikA phala hai, vahI jJAnakA bhI hai / jJAna sugama na hokara kaSTasAdhya hai aura bhakti apekSAkRta sarala evaM salabhya hai| jJAna mArgameM baddhikA prAbalya dekhA jAtA hai jabaki bhaktimeM bhAvakA / gosvAmI tulasIdAsane bhI isI tathyako svIkAra kiyA hai / gosvAmIjI jJAna aura bhaktike samanvayameM vizeSataH vizvAsa karate haiN| jisa prakAra jJAna aura bhakti eka-dUsareke pUraka haiM, usI prakAra dhyAna aura bhaktikI ekarUpatA bhI sarvamAnya hai| ina donoMmeM AtmaciMtana aura ekAgratA vidyamAna hai jo AtmasvarUpake liye paramAvazyaka hai| isa prakAra bhaktikA svarUpa bar3A manorama tathA mAnasa vizuddhikA utkRSTa sAdhana hai| isa parama sAdhanAke bAraha bheda svIkAra kiye gaye haiN| ve isa prakAra hai : siddhabhakti, zrutabhakti, caritrabhakti, yogabhakti, AcAryabhakti, paMcagurubhakti, tIrthaMkarabhakti, zAntibhakti, samAdhibhakti, nirvANabhakti, nandIzvarabhakti aura caityabhakti / tIrthaMkara aura samAdhibhaktikA pAThana eka-do avasaroM para hI hotA hai| ataH unakA anya bhaktiyoMmeM antarbhAva mAna liyA gayA hai| isa bhA~ti daza bhaktiyoMkI hI mAnyatA hai / / vibhinna bhaktiyoMke vividha sAdhana haiM jinase bhaktake hRdayameM bhaktidIpaka prajvalita hotA hai aura kSaNa-pratikSaNa isa punIta AlokameM usakA karma janita tama vilIna ho jAtA hai / ve sAdhana vyaktikI vivekapUrNa abhivyaktiyA~ bhI haiN| bhAgavatameM bhakti-bhAgavatameM bhaktike sAdhya aura sAdhana-donoM hI pakSoMkA vivecana huA hai / sAdhanA rUpA bhaktiko navadhA bhakti, vaidhI bhakti athavA maryAdA bhakti kahate haiM aura sAdhyarUpA bhaktiko premAbhakti tathA rAgAnugA athavA rAsAtmikA bhaktike nAmase abhihita kiyA jAtA hai| sAdhanA rUpA bhaktike pA~ca aMga mAne gaye haiM : upAsaka, upAsya, pUjAdravya, pUjAvidhi aura mantra-japa / zrI bhAgavatameM bhaktike kaI prakArase bheda ginAye haiN| tRtIya skandhameM bhaktike cAra prakAra mAne haiM : sAttvikI, rAjasI, tAmasI tathA nirgaNa / phira saptama skandhameM nau bheda batalAye hai : zravaNa kIrtana. viSNasmaraNa. pAdasevana. arcana. dAsya, sakhya aura Atma-nivedana / 1. 2. DA0 premasAgara jaina : jainabhaktikAvyakI pRSThabhUmi, pRSTha 8-10 aura 64 3. zrImadbhAgavata saptama skandha, 5 / 23 31 -241

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ina bhedoMke tIna bhAga kiye jA sakate haiM / zravaNa, kIrtana aura smaraNa, zraddhA aura vizvAsako vRttike sahAyaka haiN| padasevA, arcana aura vandana vaidhI bhaktike vizeSa aMga haiM tathA dAsya, sakhya aura Atmanivedana rAgAtmikA bhaktise sambandha rakhate haiN| zrImadbhAgavatameM ina tInoM hI aMgoMkA bar3e vistArase vivecana huA hai : Age calakara dAsya, sakhya aura Atma-nivedanako hI gosvAmIjIne bhakti rasakA utpAdaka mAnA hai| inameM bhI Atma-nivedanakA vizeSa mahatva hai kyoMki Atma-nivedanameM sAdhana aura sAdhya eka ho jAte haiN|' jaina gItakAvyoMmeM bhaktike sAdhana-vyApaka rUpase vicAra kiyA jAya, to bhaktike ye sabhI sAdhana jaina gItakAvyameM pAye jAte haiN| isa kAvyake unnAyakomeM kavivara dyAnatarAya, badhajana, bhAnumala, dausatarAma, vIracanda, bhUdharadAsa, Anandaghana, bhAgacandra aura bhaiyA banArasIdAsa Adi kavi prasiddha haiM / inhIM ne bhaktike uparokta sAdhanoMko apane gItoMke mAdhyamase abhivyakta kiyA hai tathA hama yahA~ vibhinna sAdhanoMke dyotaka kucha gIta de rahe haiM / 1. dyAnatarAyakA kortana prabhu maiM kihi vidhi thuti karauM terii| gaNadhara kahata pAra nahiM pAvai, kahA buddhi hai merI / / zakra janama bhari sahasa jIbha dhari, tuma jasa hota na puuraa| eka jIbha kaise guNa gAvai, ulU kahai kimi sUrA // camara chatra siMhAsana varanau, ye guNa tumate nyAre / tuma guNa kahana vacana bala nAhIM, naina gine kimi tAre / / 2. dyAnatarAyakA smaraNa athavA dhyAna tuma zivasukhamaya pragaTa karata prabhu ciMtana tero / maiM bhagavAna samAna bhAva yoM vrt| mero / yadapi jhUTha hai tadapi tapti nizcala upajAvai / tuva prasAda sakalaMka jIva vAMchita phala pAvai // 3. daulatarAmakA darzana mahAtmya nirakha sukha pAyo, jina mukhacanda moha mahAtama nAza bhayo hai ura ambuja praphulAyo / tApa nasyo, taba baDhayo udadhi Ananda // nirakha0 // cakavI kumati vichuri ativilakhe Atama sudhA suvAyo / zithila bhaye saba, vidhi gaNaphanda / / nirakha0 // vikaTa bhavodadhi ko taTa nikaTyo, agha taka mUla nasAyo / dola lahyo, aba supada svacchanda / / nirakha0 // 4. budhajanakA pada vandana tuma caranana kI zarana, Aya sukha pAyo / abalo cira bhavavana meM DolyoM, janma janma dukha pAyo / / tuma0 / aiso sukha surapati ke nAhI, sau mukha jAta na gaayoN| aba saba sampati mo ura AI Aja parama pada lAyo // tuma0 / / 1. DA. haravaMzalAla zarmA, sUra aura unakA sAhitya, pR0 225 -242 -

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mana vaca tana te dRr3ha kari rAkho, kavahaM na jyA visraayo| vAramvAra vInavai budhajana, kIje manako bhAvau // tuma0 // 5. bhAnumalakA arcana ( pUjana) dravya AThoM ju lonA hai argha kara meM navInA hai| pUjate pApa chInA hai, bhAnumala jora kInA hai| dIpa ar3hAI sarasa rAjai, kSetra daza tA viSa chAjai / sAta zata bIsa jina rAje, pUjanAM pApa saba bhAjai / / bhAnumala, dainika pUjA-pATha guTakA pR0 22 arcanAkA eka anya gIta bhI dekhiye : nAtha torI pUjA ko phala pAyo, mere yo nizcaya aba Ayo meMDhaka kamala pAMkhurI, mukha meM vIra jinezvara dhAyo / zreNika gaja ke pagatala mUvo, tUrata svargapada pAyo / nAtha0 / / mainA sundarI zubhamana setI, siddhacakra guNa gAyo / apane pati ko kor3ha gamAyo, gaMdhodaka phala pAye / / nAtha0 / / aSTApada meM bharata narezvara, AdinAtha mana laayo| aSTadravya se pUjA prabhujI, avadhijJAna darasAyo / nAtha0 / / aJjanase saba pApI tAre, mero mana hulasAyo / mahimA moTI nAtha tumArI, mukti purI sukha pAyo / / nAtha0 // thakIthakI hAre sura narapati, Agama sIkha jitaayo| deveMdrakIrti guru jJAna manohara, pUjA jJAna batAyo / nAtha, torI pUjAko phala pAyo, mere yo nizcaya aba Ayo / dainika pUjA-pATha guTakA, pR0 84 6. dyAnatarAya kA dAsya bhAva tuma prabhu, kahigata dIna dayAla, apana jAya mukuti meM baiThe, hama ju rulata jaga jAla / tuma prabhu, kahiyata dIna dayAla / tamaro nAma japai hama nIke, mana baca tInauM kAla / tama to hamako kacha deta nahi. hamaro kauna havAla / / bhale bure hama dAsa tihAre, jAnata ho hama cAla / aura kachu nahi hama cAhata haiM, rAga doSako TAla / / tuma, prabhu kahayita dIna dayAla / / hama sauM cUka parI so bakaso, tuma to kRpA visAla / dyAnata eka bAra prabhu jagatai, hamako lehu nikAla / tuma prabhu kahiyata dIna dayAla / dyAnatarAya, adhyAtmapadAvalI, pR0 266 -243

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7. daulatarAmakA zaraNAgata bhAva jAU~ kahA~ taja zarana tihAre / cUka anAditanI yA hamarI mApha karo karuNA guna dhaare| DUbata hoM bhavasAgarameM aba tuma bina ko mahaM vAra nikaare| tuma sama deva avara nahiM koI, tAteM hama yaha hAtha pasAre / mausama adhama aneka udhAre, varanata hai zruta zAstra apAre / daulata ko bhava pAra karo, aba AyA hai zaranAgata pyAre / 8. daulatarAmakA ArAdhya ke svarUpakA dhyAna 1 1 nemi prabhUkI zyAma varana chavi nainana chAya rhii| Teka / maNimaya tIna pITha para ambuja tA para adhara haThI || nemi0 / / mAra-mAra tapa pAra jAra vidhi kevala Rddhi lahI / , cAra tIsa atizaya duti maNDita, nava durgA doSa nahIM || nemi0 // jAhi surAsura namata satata mastaka meM parasa mahI sura guru ura ambuja praphulAvana, adbhuta bhAna sahI || nemi0 // ghara anurAga vilokata jAko, durita nase sabahI / daulata mahimA atula jAsakI, kA pai jAta kahI / nemi prabhU kI zyAma barana chavi nainana chAya rahI // bhakti aura satsaMgati satsaMgati bhakti ke liye adhika preraka mAnI gaI hai| isIliye santoMne isakI adhika mahimA gAI hai| kavivara vIracandakA nimna pada isa viSayameM ullekha hai : kuraMga / bhuraMga / / 1 / / na gaMga / karo re mana, sajjana janakI saMga Teka | nIcakI saMgati nIca kahAve, dhenu na hota haMsana dekhyo bagulA kahatA, bheruNDa na hota candana ko koI nIma na kahavata, sAgara hota amRtako nahi viSa uccArata, kharako kahe na turaMga // 2 // koyalako koI kAma na kahavata, mahiSI na hota mataMga nahIM sitArako kahata sAraMgI, nahIM mRdaMgako caMga / / 3 / / dina ko raina nahIM koI kahayata, ravi ko kahe na pataMga | vIracanda nahiM zveta dUdha ko kahe na kAro raMga // 4 // kavi bhUSaravAsane bhI bhagavAnse prArthanA karate hue sahadharmI janakI saGgatike lie abhilASA prakaTa kI hai : bhajana saMgraha, pR0 116 "Agama abhyAsa hohu sevA sarvajJa terI, saGgati samIpa milo sAgharamI janakI / " 244 -

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kavi Anandaghanake anusAra sAdhu saGgatike binA paramamahArasa dhAmakA pAnA sambhava nahIM hai : sAdhu saMgati bina kaise paiye, parama mahArasa dhAma rI / koTi upAya kare jo bauro, anubhava kathA visarAma rI // sItala saphala santa sura pAdapa, seve sadA suchAM rI / vaMchita phale, Tale anavaMchita, bhava santApa bujAi rI // catura viraMci viraMjana cAhe, caraNa kamala makaraMda rI / ko hari bharama bihAra dikhAve, zuddha, niraMjana cAMda rI // deva asura indra pada cAhUM na, rAja na kAja samAja rI / saGgati sAdhu nirantara pAvUM, Anandaghana mahArAjajI // gosvAmI tulasIdAsane bhI sAdhu saGgatiko Ananda aura maGgalakA mUla batAte hue tulasI dohAvalImeM ise koTi aparAdha vinAzaka kahA hai : eka ghar3I, AdhI ghar3I, AdhI meM puna Adha / tulasI saGgati sAdhu kI, hare koTi aparAdha // stuti aura stotra : sAmAnyatayA ye paryAyavAcI kahe jAte haiM / ina donoMkA bhI bhakti meM mahattvapUrNa sthAna hai / ArAdhaka apane ArAdhyakI stuti karake unake guNoMkI prazaMsA karatA hai tathA apane pApoMko astitvahIna banAtA hai| jaina kaviyoMne vividha rUpoMmeM apane upAsyakI vandanA kI hai / isa sambandhameM kavivara bhUdharadAsa kI siddha stuti evaM jina-vANI stavana vizeSa lokapriya haiM : siddha stuti jinavANI stuti vizvanAtha prasAda mizra saM0 Anandaghana, pR0 61 zoka haryo bhavilokana ko loka aloka viloka bhaye, siddhana thoka base zivaloka, dhyAna hutAsana meM ari IMdhana, jhoMka diyo ripuloka nivArI / vara kevala jJAna mayUra adhArI // zubha janma jarAmRta paMka paravArI / tinhe paga dhoka trikAla hamArI // X X X tIratha nAtha pranAma kareM, tinake guna varnana meM budhi hArI / moma gayI gala sUsa maMjhAra rahI tahaM vyoma tadAkRta dhArI // loka gahIra nadIpati nIra, bhaye tiratIra tahAM avikArI | siddhana thoka base zivaloka, tinhe paga dhoka trikAla hamArI // vIra himAcala teM nikasI, guru gautama ke mukha kuNDa Daro hai / moha mahAcala bheda calI, jaga kI jar3atA-tapa dUra karI hai / / jJAna payonidhi mAMhi ralI, bahubhaMga taraMgani soM udharI hai / tA zuci zArada gaMganadI, prati meM aMjalI nija zIza dharI hai / yA jagamandirameM anivAra ajJAna andhera chayo atibhArI / zrIjinakI dhuni dIpa zikhA sama, jo nahi hota prakAzana hArI // - 245 - jainazataka, pR0 11

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to kaheM bhAMti padAratha pAMti kahAM yA vidhi saMta kahaiM dhani haiM dhani lahate rahate avicArI / jina baina bar3e upakArI || jaina zatak, pR0 13 pUjA aura bhakti pUjA bhaktikA eka pramukha sAdhana hai / bhagavAn kI pUjA karake sAmAnya mAnava bhI asAmAnya bana jAtA hai / bhAva dRSTise pUjA evaM stotra - donoM samAna haiM / inameM kevala zailIgata bheda hI hai / kintu kucha loga pari NAmakI dRSTi se bhI donoMmeM mahadantara svIkAra karate haiM / ve pUjAkoTisamaM stotraM mAnate haiM / yahA~ kahane vAlekA pUjAse tAtparya kevala dravya pUjAse hai kyoMki bhAvameM to stotra bhI zAmila hai| pUjakakA dhyAna pUjana kI bAhya sAmagrI, svacchatA Adi para hI rahatA hai jabaki stuti karane vAle bhaktakA dhyAna ekamAtra stutya vyakti ke viziSTa guNoM para TikatA hai / vaha ekAgracitta hokara apane stutyake eka-eka guNako manohara zabdoMke dvArA vyakta karanemeM nimagna rahatA hai| pUjA eka aisA vyApaka zabda hai ki isameM stuti, stotra, bhajana Adi saba samAviSTa hotA haiM / pUjAke sampAdana meM dhyAna, japa, tapAdi kisI na kisI rUpameM A hI jAte haiM / pUjAkI jayamAlAmeM ArAdhya kI pUrNa prazasti rahatI hai / evaM pUjA karane vAlekI vizuddha kAmanA bhI isameM vyakta ho jAtI hai / pUjAke donoM hI rUpa - dravya aura bhAva pUjA Atma-vizuddhike liye parama Avazyaka haiM / ina donoM pUjAoMmeM itanA hI antara hai ki dravyapUjAmeM dravyoMke dvArA bhagavAn ke vimba athavA kisI anya cinhakI pUjA hotI hai tathA bhAva pUjAmeM jinendra devako mAnasake antasthala meM sthApita kiyA jAtA hai| AcArya vasunandine pUjAke chaH bheda svIkAra kiye haiM: nAma, sthApanA, dravya kSetra, kAla aura bhAva / * yahA~ pUjA zabdake sambandhameM DA0 sunItikumAra cATurjyAne apanI pustaka bhAratameM Arya aura anArya meM likhA hai ki homa aura pUjA - ina donoMkI jar3a alaga-alaga hai para Arya bhASI tathA drAvir3a bhASI mitra AryAnArya hindUne inheM virAsata yA pitRpitAmahAgata rikthake rUpameM prApta kiyA hai / pUjAmeM phUlakA uvayoga huA karatA hai / bagaira phUlase pUjA nahIM ho sakatI / phUlake vikalpameM hI jalAdikA vyavahAra hotA hai / pUjA zabda vastutaH Arya bhASAkA zabda nahIM hai / mArka kAlinsake matake anusAra isa zabdakA maulika artha phUloMse dharmakArya karanA hai / isa zabdakA udgama dravir3a bhASA meM haiM / pUjAke atirikta bhajana, AratI, pATha, vinatI, sAmAyika pATha, stutiyA~ Adi bhI bhaktike vividha AyAma haiM jinako apanAnA bhaktake liye Avazyaka hai / bhaktikI upalabdhiyA~ pUrva meM saMketa kiyA jA cukA hai ki bhaktikI upalabdhiyA~ aneka haiM, jo sevakake mAnasako samujjvala karatI haiM tathA use sva-para-bhedake hetu kaI rUpoMmeM prabuddha karatI haiM / saMsArase vimukha hokara vaha sAdhaka viSaya vAsanAko bhujaGga mAnane lagatA hai, svayaM jAgarUka banakara sAMsArika vaibhavako tyAjya mAnatA hai evaM dharma sAdhanA meM lIna hokara apane Apako sammArgakA pathika banAtA hai / ina upalabdhiyoMmeM Atmaprabodhana, jaganissAratA, pazcAttApako abhivyakti, AtmavizvAsakI jAgRti tathA brahmaikya pramukha haiM / jaina gItakAroMne ina upalabdhiyoMko bhI gItabaddha kiyA hai / inake kucha udAharaNa diye jA rahe haiM / 1. premasAgara jaina, jaina bhaktikAvyakI pRSThabhUmi (2) paM0 hIrAlAla jaina, pUjA, stotra, japa, dhyAna aura anekAMta, varSa 14, kiraNa 7, 10 194 laya, 2. premasAgara jaina, jainabhaktikAvyakI pRSThabhUmi, pR0 25 / - 246 -

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(2) bhUdharakA Atmaprabodhana gIta bhagavanta bhajana kyoM bhUlA re? yaha saMsAra raina kA supanA, tana-dhana vAri-babUlA re / bhagavanta bhajana kyoM bhUlA re ? isa jIvanakA kauna bharosA, pAvaka meM tRNa pUlA re / kAla kudAra liye sira ThA~DA, kyA samajhai mana phUlA re / bhagavanta bhajana kyoM bhUlA re? svAratha sAdhai pA~ca pA~va tU, paramArathako lUlA re / kahu kaise sukha paihaiM prAnI, kAma karai dukhabhUlA re / bhagavanta bhajana kyoM bhUlA re? moha pizAca chalyoM mati mArai, nija kara kandha basUlA re / bhaja zrIrAjamatIvara bhUdhara, do duramati sira dhUlA re / bhagavanta bhajana kyoM bhUlA re ? bhUdharadAsa, adhyAtmapadAvalI, pR0 243 daulatarAmakA jaganissAratA dyotaka gIta chA~r3i de budhi bhorI vRthA tana se rati jorI // Teka // yaha para hai na rahai thira poSata, sakala kumala kI jhorI yA moM mamatA kari anAdise, bandho karama kI DorI / / sahai dukha jaladhi hilorI // chA~Di0 / / ye jar3a haiM tU cetana yoM hI, apanAvata barajorI / samyagdarzana jJAna carana nidhi, ye haiM sampati torI / / sadA vilaso zivagorI // chA~r3i / / / sukhiyA bhaye sadIpa jIva jina, yA soM mamatA torI / daula sIkha yaha lIjai pIjai, jJAna piyUSa baTorI / / miTe para cAha kaThorI / / chaaNdd'i0|| (3) bhAgacandra kavikA pazcAttApakI abhivyakti paraka pada mo sama kauna kuTila khala kAmI / tuma sama kalimala dalana na nAmI / hiMsaka jhUTha vAda mati vicarata, paradhana hara paravanitA gAmI / lobhI cita nita cAhata dhAvata, dazadiza karata na khaamii| rAgI deva bahuta hama jA~ce, rA~ce nahi tuma sA~ce svAmI / bA~ce zruta kAmAdika poSaka, seye kugurusahita dhana dhAmI / bhAga udaya se maiM prabhu pAye, vItarAga tuma antarayAmI / tuma dhuni suni parajaya meM paraguNa jAne nija guNa cita visarAmI / tumane pazu-pakSI saba tAre, tAre aMjana cora sunAmI / -247

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bhAgacanda karuNAkara sukha kara, haranA yaha bhava santati lAmo / mo sama kauna kuTila khala kAmI, tuma sama kalimala dalana na nAmI // (4) bhUdharadAsakA mAyAke prati vidroha paraka pada / suna ThaganI mAyA, teM saba jaga Thaga khaayaa| Tuka vizvAsa kiyA jina terA, so mUrakha pachitAyA / / suna0 // AyA tanaka dikhAya bIja jyoM, mUr3hamatI llcaayaa| kari mada andha dharma hari lInau, anta naraka pahu~cAyA / / suna0 // kete kantha kiye tai kulaTA, to bhI mana na aghAyA / kisahI sau nahiM prIti nibAhI, vaha taji aura lubhAyA / / suna // bhUdhara Thagana phirai yaha sabakauM, bhau, kari jaga paayaa| jo isa ThaganI ko Thaga baiThe, maiM tisakoM sira nAyA / / suna0 / / isI prakAra Anandaghana eka gItameM pUjAse AtmavizvAsakI jAgRti karate haiM aura daulatarAma eka prArthanAgItameM apane avaguNoMke liye kSamAyAcanA karate haiN| isa prakaraNameM AnandaghanakA nimna sarva dharma samAkSarI gIta ullekhanIya hai : AnandaghanakA brahmakatA sUcaka pada rAma kaho rahamAna kaho, kou, kAna kaho mahAdeva rI pArasanAtha kaho kou brahmA, sakala brahma svayameva rI / bhAjana bheda kahAvata nAnA, eka mRttikA rUpa rii| taise khaNDa kalpanAropita, Apa akhaNDa svarUpa rii| nija pada rame rAma so kahiye, rahima kare rahamAna rii| kara te karama kAna so kahiye mahAdeva nirvANa rii| parase rUpa pArasa ko kahiye brahma cinheM so, brahma rI / iha vidha sAtho Apa Anandaghana cetanamaya niHkarma rii| Anandaghana, jaina kavi, pR0 60-67 bhakti aura bhAvanA yaha hameM smaraNa rakhanA cAhiye ki bhakti kSetrameM jAti-varga Adike kalpita bhedabhAva nagaNya haiM / sAdhu santoMkI bhA~ti jaina kaviyoMne bhI isa sambandhameM jAti mAnyatA Adike virodhako tIvra svaroM meM vyApaka banAyA hai| isa jAti-varNAdikI nissAratAko ghoSita karane meM jaina kaviyoMne aisI kathAoMko carcA kI hai jo jainAmnAyameM pUrNarUpeNa svIkRta ho cukI hai / AcArya raviSeNa padmacaritameM kahate haiM : na jAtirgarhitA kAcit, guNAH kalyANakAraNam / vratasthamapi cANDAlaM, taM devAH brAhmaNaM viduH / / tAtparya yaha hai ki jainadharmameM dharma rUpase pratipAdita caritra dharma hai varNAzrama nahIM hai kintu mokSakI icchAse Arya yA mlekSa jo bhI ise svIkAra karate haiM, ve sabhI isake adhikArI hote haiN| yaha hamArI hI koI kalpanA nahIM hai kyoMki jainadharma to ise svIkAra karatA hI hai, manusmRti bhI isa tathyako svIkAra karatI hai: -248

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ahiMsA satyamasteyazaucamindriyanigrahaH / etaM sAmAsika dharma cAturvaNye'bravInmanuH / / yAjJavalkya smRtimeM yaha sAmAnya dharma nau bhedoMmeM vibhakta kiyA gayA hai| isameM pA~ca pUrvokta dharmoke atirikta dAna, dama, dayA aura zAnti bhI samAhita kiye gaye haiM : ahiMsA satyamasteyaM zaucamindriyanigrahaH / dAnaM damo dayA kSAntiH sarveSAM dharmasAdhanam // 5-123 // isa zlokameM Aye huye sarveSAM padakI vyAkhyA karate hue vahA~ TIkAmeM kahA hai ki ye ahiMsA Adi nau dharma brAhmaNase lekara caNDAla taka saba puruSoMke sAdhana hai / ' jainadharma kisI jAti vizeSakA dharma nahIM hai| usakA pAlana pratyeka mAnava kara sakatA hai / zrAvakadharma dohAke kartAne zrAvaka-dharmakA upasaMhAra karate hue isa satyako bar3e hI mArmika zabdoMmeM vyakta kiyA hai : ehu dhamma jo Ayarai babhaNu sudu vi koi / so sAvau kiM sAvayahaM aNNa ki siri maNi hoi / / 76 // dharmake mAhAtmyakI carcA svAmI samantabhadrane bhI ratnakaraNDazrAvakAcArameM kI hai| unhoMne batAyA hai ki dharmake mAhAtmyase kuttA bhI marakara deva ho jAtA hai aura pApake kAraNa daiva bhI marakara kuttA ho jAtA hai| dharma ke mAhAtmyase jIvadhAriyoMko koI aisI anirvacanIya sampatti prApta hotI hai jisakI kalpanA karanA zaktike bAhara hai unake anusAra jo manuSya samyagdarzanase sampanna haiM, vaha cANDAlake zarIrase utpanna hokara bhI deva arthAt brAhmaNa yA utkRSTa hai, aisA jinadeva kahate haiN| unakI dazA usa aMgAreke samAna haiM jo bhasma se AcchAdita hokara bhI bhItarI tejase prakAzamAna hai| hindIke bhakti kAlake sarvocca mahAkavi gosvAmI tulasIdAsane bhI bhakti vivecanameM nIca-U~ca jAtikI sarvathA upekSA kI hai| unakI dRSTi meM to mAnasakI pAvanatA tathA rAmake prati agAdha zraddhA hI saba kucha hai| ___jaina kavi Anandadhanane bhI AtmanirUpaNake antargata jAti-pAMtikI pUrNa avahelanA kI hai| unakA nimna gIta dekhiye: avadhU nAma hamArA rAkhe, soI parama mahArasa cAkhai / nA hama puruSa nahIM hama nArI, varana na bhAMti hamArI // jAti na pAMti na sAdhana sAdhaka, nA hama laghu nahiM bhArI / nA hama tAte nA hama sIre, nA hama dIrgha na choTA / nA hama bhAI nA hama bhaginI, nA hama bApa na dhottaa| nA hama manasA na hama sabadA, nA hama tana kI dharaNI / / nA hama bhekha bhekhadhara nAhIM, nA hama karatA karaNI // nA hama dasarana nA hama parasana, rasa na gaMdha kachu nAhIM / Anandaghana cetanamaya marati, sevanaka jana bali jaahiiN| Anandaghana, ( saM0 vizvanAthaprasAda mizra ), pR0 41 1. phUlacanda siddhAntazAstrI, varNa, jAti aura dharma, pR0 49 / 32 -249 -

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isa padameM citrita AtmAnubhUti jinabhaktikI carama upalabdhi hai jise pAkara saccA bhakta apane Apako gauravAnvita mAnatA hai| zanaiH-zanaiH isa bhakti samanvita ArAdhakakI anubhUtiyAM viSayoMse virakta hItI huI AtmacintanameM lIna ho jAtI haiM aura vaha daulatarAmakI taraha gunagunAte lagatA hai : hama to kabahaM na nija ghara aaye| para ghara phirata bahuta dina bIte, nAma aneka dharAye / hama to kabahu~ na nija ghara aaye| para pada nija pada mAni magana hai, para paranati lapaTAye / zuddha buddha mukhakanda manohara, cetana bhAva na bhAye / hama to kabahu~ na nija ghara aaye| nara, pazu, deva, naraka nija jAnyo, parajaya buddhi lhaaye| amala, akhaNDa, atula, avinAzI, Atama guna nahiM gAye / hama to kabahuM na nija ghara aaye| yaha bahu bhUla gaI hamarI phira, kahA kAja pachatAye / dola tajo ajahU~ viSayana ko, sataguru vacana suhAye / hama to kabahu~ na nija ghara Aye / isa prakAra dina bItate jAte haiM aura ArAdhyake prati bar3hatI haI bhakti bhAvanA nita naye unmeSoMse paripuSTa hotI hai| apane kartavyoMko nibhAtA haA sAdhaka usa kSaNakI smRti karane lagatA hai jaba vaha parama tapasvIke rUpameM digambara banakara Atma santuSTise vibhora ho utthegaa| isa prakAra pratyeka jIvake jIvanako saphala banAne vAlI bhagavAnakI yaha bhakti pUrNa AnandadAyinI hai evaM samasta sukha pradAtrI hai| mAnavako cAhiye ki vaha yathAsamaya sajaga hokara apanA AtmakalyANa kare tathA paryApta jJAna ajita kare / kavivara bhUdharadAsakA yaha kavitta isa sambandhameM kitanA preraNAdAyaka hai| jauloM deha terI kAhU roga soM na gherI, jauloM jarA nahiM gherI jAsoM parAdhIna parihai / jauloM jamanAmA verI deya na damAmA, jauloM mAne kAna rAmA buddhi jAi na bigarihai / tauloM mitra mere, nija kAraja savAra le re, pauruSa thakeMge phera, pIche kahA karihai / aho Aga lAge jaba jhoparI jarana lAgI, kuA~ke khudAye taba kauna kAja sarihai / isa prakAra nirAkulatA janya amara zAntikI prAptike liye bhagavAnkI bhakti hI utkRSTa sAdhana hai| jaina gIta sAhityameM usake vividha rUpoMke uparokta vivaraNase bhaktike sArvajanika evaM kAvyamaya rUpakI paryApta AkarSaka jhA~kI prApta hotI hai / - 250 -

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pANinIya aura zAkaTAyanavyAkaraNa : tulanAtmaka vivecana DaoN0 vAgIza zAstrI, nidezaka, anusandhAna saMsthAna, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI lokameM pANinIya vyAkaraNakI pratiSThA usako saMkSipta zailI tathA sarvAGgapUrNatAke kAraNa huI / pUrvavartI ativistRta aindra ityAdi vyAkaraNoMko alpa medhAvI chAtra kaNThastha nahIM kara pAte the / kucha aise vyAkaraNa the, jo kevala viziSTa prakaraNoMke hI niyama batAte the| ataH sarvAGgapUrNatAke na honeke kAraNa kevala unake adhyayanase chAtra vyAkaraNake sampUrNa niyamoMko nahIM jAna pAte the| aisI sthitimeM IsApUrva pA~cavoM zatAbdIke lagabhaga pANinine pUrvavartI sampUrNa vyAkaraNoMkA anuzIlana karake saMkSipta, sAGgopAGga ( vedalokobhayAtmaka) sandeharahita vyAkaraNa banAyA aura use 3779 sUtroMmeM bA~dha diyaa| dhAtUpATha, gaNapATha, uNAdi, nAmAliGgAnuzAsana, zikSA ityAdi usake khilapATha haiM / kintu samprati upalabdha uNAdi pANinikA nahIM hai| pANinine bhUta, bhaviSya, vartamAna ityAdi kAloMkI koI paribhASA nahIM banAI / unase loka paricita thaa| ataH unakI paribhASAe~ dekara vyAkaraNakA kalevara bar3hAnA pANinine ucita nahIM samajhA / 'liGgamaziSyaM lokAzrayatvAta, kaha kara pANinine liGgakA anazAsana karanA bhI ucita nahIM smjhaa| ataH unake nAma para prApta liGgAnuzAsana vicAraNIya hai / itanI sUkSmekSikA rakhane para bhI pANinikI kevala aSTAdhyAyI saMskRta vyAkaraNake sampUrNa niyamoMkA bodha karAne meM samartha nahIM ho skii| tadartha kAtyAyanako aSTAdhyAyIke sUtroM para vAttika likhane par3e tAki usameM chUTe niyamoMkA jJAna ho ske| kintu jaba pANinIya sUtroM para kevala kAtyAyanIya vAttikoMke race jAne mAtrase usakI lokopayogitA siddha nahIM haI, taba pataJjaliko apanA mahAbhASya likhanA pdd'aa| pANinine sUtroMkI saMkSiptatAkA Azraya isalie liyA thA ki jijJAsu jana alpa samayameM saMskRta vyAkaraNakA jJAna kara skeN| kintu yaha 'trimunivyAkaraNam' itanA pRthula ho gayA ki bAraha varSoM meM adhyayana kara pAtA thA, jo vizAla saMskRta vAGmayameM praveza karaneke lie sAdhanamAtra thaa| candragomIke anantara jaina sampradAyakA isa ora dhyAna gayA aura sarvataH prathama pUjyapAda jainendrane chaThI zatAbdImeM 'trimanivyAkaraNa ke AdhArapara jainendra vyAkaraNakI racanA kii| yadyapi isameM pANinIya vyAkaraNase bhI prAcIna vyAkaraNoMke tattva surakSita haiM, tathApi sampUrNa racanA para pANinIya vyAkaraNakA prabhAva spaSTa hai / jisa uddezyako lekara jainendra vyAkaraNa kI racanA kI gayI thI, vaha siddha nahIM huaa| saMskRta bhASAko sarala prakriyAse sikhA denevAle vyAkaraNakI pratIkSA jijJAsU taba bhI kara rahe the| yadyapi zarvavarbhAne prathama zatAbdImeM prakriyAtmaka paddhati para Azrita vyAkaraNakI racanA kara mArga dikhA diyA thA, tathApi 'trimunivyAkaraNa' kI kasauTI para lokane use kharA nahIM pAyA thaa| phalataH vaha sarvatra ekacchatra rUpameM pracAra nahIM pA skaa| tIna sau varSoM ke anantara zvetAmbarIya jaina vidvAna mahAzramaNa-saMghAdhipati pAlyakIrti zAkaTAyanane 'zAkaTAyanavyAkaraNa' kI racanA kara pUrvavartI laukika vyAkaraNoMkI nyUnatAoMko dUra karanekA prayatna kiyA -251

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tathA use sarvAGgapUrNa banAnekA stutya kArya kiyaa| laukika saMskRtake niyamoMko saMkSepa, saralatA aura sampUrNatAkI dRSTise batAneke lie unhoMne isakI racanA kI thii| saralatAkI dRSTise zAkaTAyanane apane vyAkaraNameM pANinIya aSTAdhyAyIke do sUtroMse lekara nau sUtroM takake sthAna para kevala eka sUtrakI racanA bar3I hI kuzalatAse kara dI hai / unakA vargIkaraNa isa prakAra kiyA jA sakatA hai : 1. do sUtroMke sthAnapara eka sUtra / yathApANini-'vRddhasya ca pUjAyAm' (4 / 1 / 166), 'yUnazca kutsAyAm' (4 / 1 / 167) zAkaTAyana-'yuvaM vRddhaM kutsArthe' (1 / 1 / 16) pANini-'puro'vyayam' (1 / 4 / 67), 'astaM ca' (1 / 4 / 68) zAkaTAyana-'astaM puro'vyayam' (1 / 1 / 29) pANini-'SaSThI sthAneyogA' (1 / 1 / 49), 'alo'ntyasya' (1 / 1 / 52) zAkaTAyana-'SaSTyAH sthAne'nte laH' (1 / 1 / 47) pANini-'Dho Dhe lopaH' (8 / 3 / 13), 'ro ri' (8 / 3 / 14) zAkaTAyana-'dro Dhi' (1 / 1 / 131) 2. do sUtroMke sthAna para do mizrita sUtra / yathApANini-'pUraNaguNasuhitArthasadavyayatavyasamAnAdhikaraNena' (2 / 2 / 11), ___ 'tena ca pUjAyAm' (2 / 2 / 12) zAkaTAyana-'tRptArthAvyayanirdhAryaDacchavAnazmatipUjAdhAraktaH' (2 / 1 / 50) 'guNairasvasthaiH' (2 / 1 / 51) pANini- 'gharUpakalpacela vagotramatahateSu Gyo'nekAco hrasvaH' (6 / 3 / 43), 'ugitazca' (6 / 3 / 45) zAkaTAyana-rUpakalpaGgotramatahatacelaDbru ve hrasvazca vogitaH' (2 / 2 / 52), 'Gyo'nekAcaH' (2 / 2 / 53) 3. tIna sUtroMke sthAna para eka sUtra / yathApANini-'manaH' (4 / 1 / 11), ano bahuvrIheH' (4 / 1 / 12), 'DAbubhAbhyAmanyarasyAm' (4 / 1 / 13) zAkaTAyana-'mannanbahuvrIhenna ca' (1 / 3 / 12) pANini-'sambodhane ca' (2 / 3 / 47), 'sAmantritam' (2 / 3 / 48), ekavacanaM sambuddhiH' (2 / 3 / 49) zAkaTAyana-'Amantrye' (1 / 3 / 99) pANini-'nadIpaurNamAsyAgrahAyaNIbhyaH' (5 / 4 / 110), 'jhayaH (5 / 4 / 111), 'girezca senakasya' (5 / 4 / 112) zAkaTAyana-'girinadIpaurNamAsyAgrahAyaNIjayaH' (2 / 1 / 155) - 252 -

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4. tIna sUtroMke sthAna para do sUtra / yathApANini-'tasmai prabhavati saMtApAdibhyaH' (5 / 11101). 'yogAdyacca' (5 / 1 / 102), 'karmaNa ukana (5 / 11103) zAkaTAyana-'yogAdaye zakte' (3 / 2 / 91), 'yogyakArmuke' (3 / 2 / 92) 5. cAra sUtroMke sthAna para eka sUtra / yathApANini-'zUlokhAdyat' (4 / 2 / 17), 'dadhnaSThak' (4 / 2 / 18), 'udazvito'nyatarasyAm' (4 / 2 / 19), 'kSIrADDhaJ (4 / 2 / 20) zAkaTAyana-'zalyokhyakSareyadAdhikaudazvitkaudazvitam' (2 / 4 / 238) 6. pA~ca sUtroMke sthAna para eka sUtra / yathApANini-'idamohila' (5 / 3 / 16), 'adhunA' (5 / 3 / 17), 'dAnI ca' (5 / 3 / 18) 'sadyaH' (5 / 3 / 22), samAnasya sabhAvaH (vA.) zAkaTAyana-sadaitIdhunedAnIntadAnIM sadyaH (3 / 4 / 19) pANini-'samayAcca yaapnaayaam'(5|4|60), 'duHkhAt praatilomye'(5|4|64), 'niSkulAnniSkoSaNe' (62), 'zUlAt pAke' (5 / 4 / 65), satyAdazapathe (5 / 4 / 66) / / zAkaTAyana-'duHkhaniSkUlazUlasamayasatyAt prAtikUlyaniSkoSapAkayApanAzapathe' (3 / 4 / 53) 7. chaH sUtroMke sthAna para eka sUtra / yathApANini-'mUrtI dhanaH' (3 / 3 / 77), 'uddhano'tyAdhAnam' (3 / 3 / 80), 'japadhano'Ggam' (3 / 3 / 81), 'upaghna Azraye' (3 / 3 / 85), 'saMghoddhau gaNaprazaMsayoH' (3 / 3 / 86), 'nigho nimittam' (3 / 3 / 87) zAkaTAyana-'ghanoddhanApadhanopadhnanighoddhasaMghA mUrtyatyAdhAnAGgAsannanimittaprazastagaNAH' (4 / 4 / 20) / 8. ATha sUtroMke sthAna para eka sUtra / yathApANini-veH zAlacchaGkaTacau' (5 / 2 / 28), 'samprodazca kaTaca' (5 / 2 / 29), 'avAt kuTAracca' (30), 'nate nAsikAyAH saMjJAyAM TITalanATabhraTacaH' (5 / 2 / 31), 'neviDajvirIsacau' (32), 'inac piTaccikaci ca' (33), klinnasya cila pila (vA.), upAdhibhyAM tyaka nnAsannArUDhayoH (34) zAkaTAyana-'vizAlavizaGakaTavikaTasaMkaTotkaTaprakaTanikaTAvakaTAvakaTArAvaTITAvanATAvabhraTanibiDani birIsacikkacikinacipiTacillapillacullopatyakAdhityakAH' (3 / 3 / 106) 9. nau sUtroMke sthAna para eka sUtra / yathApANini-vazaM gataH' (4 / 3 / 86), 'dharmapathyarthanyAyAdanapete' (4 / 4 / 92), 'mUlamasyAbahi' (88), 'saMjJAyAM ghenuSyA' (4 / 4 / 89), 'saMjJAyAM janyAH ' (4 / 4 / 82), 'gRhapatinA saMyukta jya' (90), 'nauvayodharmaviSamUlamUlasItAtulAbhyastAryatulyaprApyavadhyAnAmyasamasamitasaMmiteSu' (91), 'hRdayasya priyaH' (4 / 4 / 95), 'bandhane carSoM' (4 / 4 / 96) zA kaTAyana-'vazyapathyavayasyadhenuSyagArhapatyajanyadharmyahRdyamUlyam' (3 / 2 / 195) / - 253 -

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eka ora jahA~ zAkaTAyanane pANinike eka niyamavAle choTe-choTe kaI sUtroMke sthAna para apane lambelambe sUtra banAkara saralatA lA dI hai, vahIM dUsarI ora unhoMne pANinike lambe sUtroMko tor3akara unake sthAna para kaI choTe-choTe sUtra banA diye haiM / unakA vargIkaraNa isa prakAra kiyA jA sakatA hai 1. eka sUtrake sthAna para do sUtra / yathA pANini-~~'rAjAhaH sakhibhyaSTac' (5/4191 ) zAkaTAyana-'rAjan sakhe : ' (2 / 1 / 169), 'ahnaH ' (2 / 1 / 179 ) pANini - 'nityamasic prajAmedhayo:' ( 5|4|122) zAkaTAyana-'asprajAyA: ' (2 / 1 / 197), 'alpAcca medhAyAH ' (2|1|198 ) pANini--' pUtikukSikalazivastyastyaherdvaj' (44356) zAkaTAyana - 'dRtikukSikalazivastyaheN' (3|1|118), 'Asteyam' ( 3 / 1 / 119) pANini-'yattadetebhyaH parimANe vatup ' ( 5 / 2 / 39 ) zAkaTAyana - 'etado vo ghaH' ( 3 / 3 / 69), 'yattadaH ' ( 3 | 3|70 ) pANini - 'bahugaNavatuDati saMkhyA' (1 / 1 / 23) zAkaTAyana - 'ghaDDati saMkhyA (11119), 'bahugaNaM bhede' (1 / 1 / 10 ) hANini - 'Adyantau Takitau' (1|1|46) zAkaTAyana -- 'TidAdiH ' (1 / 1 / 53), 'kidantaH ' (1 / 1 / 54 ) pANini --- 'nAvyayIbhAvAdato'mtvapaJcamyAH' (20483 ) zAkaTAyana - 'nAtaH' (1 / 2 / 156), 'amapaJcamyAH ' (1 / 2 / 157 ) pANini- 'tRtIyAsaptamyorbahulam' (204384) zAkaTAyana-' - 'tRtIyA vA' (1 / 2158), 'saptamyAH ' (1 / 2 / 159) pANini--' pRthagvinAnAnAbhistRtIyA'nyatarasyAm' (2 / 3 / 32 ) zAkaTAyana -' pRthagnAnA tRtIyA ca' (1 / 3 / 192), vinemAstisraH ' (1 / 3 / 193 ) pANini - 'nisamupavibhyo hna : ' (1 / 3 / 30 ) zAkaTAyana -- 'sanniveH' (1 / 4 / 30), 'upAt' (1 / 4 / 31 ) pANini - 'RkpUrabdhUH pathAmAnakSe' (5 / 4 / 74 ) zAkaTAyana-'RkpUHpathyapot' (2 / 1 / 139), 'ghuro nakSasya ' (2 / 1 / 140 ) 2. eka sUtrake sthAna para tIna sUtra / yathA - pANini -- ' vibhASA vRkSamRgatRNadhAnyavyaJjanapazuzakunyazvavaDava pUrvAparAdharottarANAm ' (2 / 4 / 12 ) zAkaTAyana - ' azvavaDavapUrvAparAdharottarAH' (201195 ), ( pazuvyaJjanAni ( 2 / 1 / 96), 'tarutRNadhAnyamRgapakSibahvarthAMza:' ( 2 / 1 / 97 ) pANini - ' dANDinAyanahAstinAyanAtharvaNikajaihmAzineyavAzinAyanibhrauNahatyadhaivatyasAravakSvAkamaitreyahiraNmayAni' (6 / 4 / 174) zAkaTAyana - 'daNDihastina: phe' (2|3|59), 'vAzijihyAzyadhvAtharvayUnaH phiDhakhaThAke ( 2 / 3 / 60), 'bhrauNahatyadhaivatyasAravaikSvAka maitreya hiraNmayam' (2 / 3 / 112) 254 -

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3. eka sUtrake sthAna para cAra sUtra / yathApANini-'acaturavicaturasucaturastrIpuMsadhenvanaDuhamivAGamanasAkSibhuvadAragavo rvaSThIvapadaSThIvanakta ndivarAtrindivAhadivasarajasaniHzreyasapuruSAyuSavyAyuSatryAyuSaya'juSajAtokSavRddhokSopazunago SThazvAH ' (5 / 4 / 77) zAkaTAyana-'jAtamahavRddhAdukSNaH karmadhArayAt' (2 / 1 / 159), 'striyAH puMso dvandvAcca' (159), 'dhenvanaDuhargyajuSAhorAtranaktandivarAtrindivAhadivorvaSThIvapadaSThIvAkSi dhruvadAragavam'(160) 4. do sUtroMke sthAna para pA~ca sUtra / yathApANini- 'zamityaSTAbhyo ghinuN' (3 / 2 / 141), 'sampRcAnurughAGyamAGyasaparisRsaMsRjaparidevi saMjvaraparikSipaparisRpakhidaparidahaparimuhaduSadviSahaduhayujAkrIDavivicatyajarajabhajAticarA pacarAmuSAbhyAhanazca' (3 / 2 / 142) zAkaTAyana-'zamaSTakaduSadviSadruhaduhayujatyajarajabhajAbhyAhanAnurudho ghinan' (4 / 3 / 242), 'AGaH krIDyaM yasmuSaH' (4 / 3 / 243), 'samaH pRcsRjajvaro'karmakAt' (4 / 3 / 244), 'caro'tau ca, (4 / 3 / 247), 'pareH sRvaddahamuhaH' (4 / 3 / 249) anuvRtti, vikalpoM, arthavizeSoM tathA nipAtanoMkI dRSTise zAkaTAyanake ina prayAsoMkA vistRta adhyayana atyAvazyaka hai| zAkTAyana vyAkaraNameM eka sau sATha sUtra aise haiM jo pANinIya sUtroMke tulyavartanIka haiN| unameM kucha lambe sUtra bhI hai / isa prakArake sUtroMke viSayameM bhI yaha adhyetavya hai ki zAkaTAyanane jisa prakriyAse pANinIya sUtroMko tor3akara kaI sUtra banAye haiM kyA usa prakriyAse ina samAnavartanIka sUtroMke lambe sUtroMkA yogavibhAga kiyA jA sakatA hai ? ___apane vyAkaraNako pRthulatAse bacAneke liye zAkaTAyanane pANinIya vyAkaraNakI bhA~ti vArtikoMko alaga nahIM paDhA / kAtyAyana racita vAttikoMmeM bikhare sabhI niyamoMko zAkaTAyanane satroMmeM nibaddha kara liyA tAki adhyetAoMko pathakzaH vAttikoMke smaraNakI AvazyakatA na pdd'e| vAtti koMke ina niyamoMke liye zAkaTAyanane svatantra sUtroMkI racanA nahIM kii| kintu sambaddha sUtroMmeM hI vAtti koMke niyama pacA liye haiN| lagabhaga tIna sau sUtra aise haiM jo kevala vArtikoMke sthAna para banAye gaye haiM / zAkaTAyana vyAkaraNa meM adhika saMkhyA aise sUtroMkI hai, jinameM pANinIya sUtroMko bar3I sUjha-bUjhake sAtha saMkSipta kara diyA gayA hai| aisA karane para viSayavastu meM koI antara nahIM A pAyA hai| aise sUtroMkI saMkhyA lagabhaga pandraha sau hai / pANinIya vyAkaraNakA sampUrNa tattva pAtaJjala mahAbhASyameM nihita hai / zAkaTAyana vyAkaraNakA anuzIlana karanese jJAta hotA hai ki pAlyakIrtine mahAbhASyakA kitanA talasparzI jJAna prApta kiyA thA aura ve usameM kitane nadISNa ho gaye the| unhoMne apane satroMmeM mahAbhASyakI iSTiyAM tathA usake sabhI vacana yA pacA liye haiM / iSTiyoMkI saMkhyA adhika nahIM milatI, para bhASyavacanoMkI saMkhyA lagabhaga paiMtIsa hai / zAkaTAyana ne unheM chA~Takara sUtrabaddha kara diyA hai / pANinIya vyAkaraNameM gaNasUtra bhI vidyamAna haiM, jinakA adhyayana adhyetAko sUtroM tathA vArtikoMse alaga karanA par3atA hai / zAkaTAyanane unake niyamoMko bhI yathAsthAna sUtrabaddha kara liyA hai /

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jisaprakAra pANinine pUrva pracalita sampUrNa vyAkaraNoMkA parizIlana kara apanA svopajJa vyAkaraNa banAyA thA, usI prakAra kAzikAkArane apane kAlameM pracalita sampUrNa vRttiyoMkA anuzIlana kara kAzikAvRtti kI racanA kI thii| ataH mahAbhASyake anantara kAzikAvRttikA adhika mahattva hai / vyAkaraNa-niyamoMkI pUrtike lie vaha vyAkaraNa zRMkhalAkI eka kar3I hai / isake mahattvako samajha kara pAlyakIrtine kAzikAvRttike lagabhaga cAlIsa mahattvapUrNa vacanoMke bhI sUtra banA diye haiM / pANinIya vyAkaraNakI apekSA zAkaTAyanane dhAtUpAThameM bhI vaiziSTaya rakhA hai| ( kRdanta prakaraNameM ) pANinIya sAdhita zabdoMke atirikta zabdoMkI siddhiyA~ zAkaTAyana vyAkaraNameM dRSTigocara hotI hai ( draSTa0'gocarasaMcara0' sUtrameM 'khala' 'bhaga' zabda ) / itanI adhika sAmagrIko zAkaTAyana vyAkaraNameM kala 3236 satroMmeM hI sanniviSTa kara denekA camatkArI prayatna haA hai / yakSavarmAne apanI vyAkhyAmeM ThIka hI likhA hai-'yannehAsti na tat kvacit' / eka dinameM 9 sUtroMkA smaraNa karane para eka varSa meM sampUrNa vyAka raNakA jJAna zakya hai / lakSya-lakSaNa milakara vyAkaraNa banatA hai / pANini, kAtyAyana, pataJjali tathA kAzikAkArake anantara pAlyakIrtike samayakI saMskRta bhASAmeM mahattvapUrNa parivartana avazya hue the| boddhoM aura jainoM dvArA race gaye granthoMkI saMskRta bhASA apanA vyaktitva liye hue thii| isake atirikta ziSTa samudAyameM bolI jAne vAlI saMskRtameM bhI paryApta parivartana hue hoMge / zAkaTAyanake AmUlacUla parizIlanase inakA patA calatA hai / isa prakAra hamane dekhA ki zAkaTAyana vyAkaraNane saMskRta bhASAke adhyayanameM bahata bar3A sahayoga pradAna kiyA hai / apane paravartI vaiyAkaraNoMko preraNA pradAna kI hai / hemacandrane apane vyAkaraNameM zAkaTayanavyAkaraNa ke katipaya sUtroMko avikala gRhIta kara liyA hai / sUtrAnusArI vyAkaraNoMmeM prakriyA-paddhatikI nIMva DAlane kA zreya zAkaTAyanako hI hai| yadyapi adhyAyoMmeM vibhakta honeke kAraNa yaha vyAkaraNa adhyAyAnusArI hI hai, tathApi adhyAyoMkI vyavasthA viSayAnusAriNI hai / samAsAnta sUtroMko tatpuruSasamAsake niyamoMke anantara par3hA gayA hai| prakiyAkaumudI ke racayitA rAmacandra tathA vaiyAkaraNasiddhAntakaumudIke racayitA bhaTTojidIkSitane apane granthomeM isI prakriyAkA anusaraNa kiyA hai| 'antikabADhayArnedasAdhauM ityAdi satroMke udAharaNoMkI parIkSAse isakA aura bhI nizcaya ho jAtA hai| itane upayogI vyAkaraNakA lokameM bhUyiSTha pracAra prApta na kara sakanekA kAraNa hai-dArzanika pRSThabhUmikA abhAva / usake lie bhartRhari jaise dArzanikakI apekSA thI / 4 SODA - 256 -

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The Contribution of Karnataka To Jaina Literature & Culture Dr K. Krishnamoorthy, Dharwad The early historians of Indian literature and culture have more often than not neglected the substantial contribution of the Jainas. Even when the contribution is surveyed, sketchily though, by scholars like M. Winternitz, no attempt is made to assess the magnitude of the contribution of the Jainas regionwise. Though many of the Jaina Tirthankaras were born in the North, it is an indisputed fact that Jainism in the historical period was patronised by kings of Karnataka in the South, more than any other region. Most of the prominent rules of the Ganga, Calukya, Rastrakuta, Western Calukya, and Hoysala dynasties were active promoters of Jainism. For no less than eight centuries, (400 to 1200 A.D.) Karnataka saw the development of Jaina literature and culture not only in the medium of Sanskrit, but also Prakrit, Apabhrajnsa and old Kannada. It is no wonder then that like the colossal statue of Bahubali which makes Sravana-Belgola a holy place of pilgrimage in Karnataka to the Jainas up to date, the equally impressive achievements of eminent Jaina Acaryas in several literary and cultural fields-like literature, grammar, religion, philosophy, poetics, lexicography, porosody, architecture, sculpture, painting, music etc. await yet to be studied closely. In the space of this short paper, what is attempted is only a very broad indication of some of the most outstanding works, especially in Sanskrit, which might be deemed as the signal contribution of Karnataka to Jaina literature and culture. Even such a short survey is rendered possible now, thanks to the new publications brought out in the last two or three decades by premier learned bodies like the Bharatiya Jnanapith. Among the Jaina pontiffs who receive first and foremost mention by almost all Jaina writers in Karnataka is Samantabhadra who is the author of several works including Apta-mimamsa. His field of activity lay mainly in the South, round about Kanchi (according fifth) to legendary accounts) and his date is generally regarded as the fifth century after the Christian era. It is because of his irresistible influence that the Digambara tradition of the Jainas took deep root in Karnataka. According to a constantly repeated epigraphic tradition, the kings of the Ganga dynasty starting from Madhava held the ascetic Simhanandi in the highest regard as the carver of their royal fortune. It is virtually certain that Pujyapada or Devanandin was the religious preceptor of these kings in the period 450 to 500 A.D. He systematised for the first time the tenets of Jaina philosophy by writing his celebrated commentary, Survarthasiddhi on Umasvati's Tattvarthadhigama-sutra, It begins with the oft-quoted prayer to Jina, 33 - 257 -

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mokSamArgasya netAraM bhettAraM karmabhUbhRtAm / jJAtAraM vizvatattvAnAM vande tadguNalabdhaye // 'I bow down to Jina, the Leader in the Pathway to salvation, The Destroyer of mountains of Karma, the Knower of all so that I might imbibe his virtues.' He cannot be much earlier because he is seen quoting from Dinnaga, the Buddhist logician (A.D. 345-425) and Isvarkrsna, the Sankhya philosopher (A.D, 450). Among his most celebrated works is the Jainendra Vyakarana which successfully attempts to achieve a greater measure of brevity than Panini himself in presenting methodically all the rules of Sanskrit grammar. He is also credited with a gloss on the Paninian grammar, termed Sabdavatara which has been unfortunately lost. nyAsaM jainendrasaMjJaM sakalabudhanutaM pANinIyasya bhUyo nyAsaM zabdAvatAraM manujatatihitaM vaidyazAstraM ca kRtvA / yastattvArthasya TIkAM vyaracayadiha tAM bhAtyasau pUjyapAdaH, svAmI bhUpAlavandyaH svaparahitaH pUrNadRmbodhavRttaH / / [Epigraphia Carnatica, Nagar Taluk, No. 6] 'Pujyapada, the eminent pontiff, commanded reverence from kings, did good to one and all, was omniscient and led an exemplary life. He wrote the extensive grammar, known as Jainendra' praised by all scholars as well as an extensive gloss on Panini's grammar known as Sabdavatara. Further, he composed a treatise on medicine conducive to the weal of people at large, and an authoritative commentary on the text of the 'Tattvartha'. Similarly, in the history of Indian poetics, the first ever mention of 'Prasanta' or tranquillity as 'Kavya-rasa' or poetic sentiment is traced in the Jaina canonical text Anuyogadvara-sutta (in Ardhamagadhi ) whose date, according to its recent editors, cannot be later than 300 A.D. (See Muni Punyavijayaji, Dalsukh Malvania and Amritlal Mohanlal's edition, Mahavira Jaina Maha Vidyalaya, Bombay, 1968, Introduction). No doudt, we have the expression "Vyupasanti' or detachment in a general sense used by the Buddhist poet Asvaghosa in his ornate epic-Saundarananda in the concluding portion; but it does not carry the technical sense of a poetic sentiment as understood in Loetics. But here, in the Anuyogadvara text 'Kavva-rasas' (Kavyarasas) are specifically enumerated as nine, including "Prasanta' (or santa) and substituting 'Vridanaka' ('sense of shame') in place of bhayanaka ('fearful'). Nava kanvarasA paNNattA-vIro siMgAro abbuo a roho / ahoi boddhabbo velaNao bIbhaccho hAso kaluNo pasanto a|| [Op. cit. p. 121] The nine rasas are also illustrated with examples. The example given for 'Prasanta-rasa' or tranquillity is - 258 -

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sabbhAvaninvikAraM uvasanta-pasanta-somadiTrINam / ho jaha muNiNo sohati muhakamalaM pIvarasirIyam / / [Op. cit. p. 124] Glorious is the lotus-face of the ascetic, unperturbed by any emotion, with a calm, tranquil and sweet look! In the light of this incontestable evidence, one would not be wrong to think that the redaction in Bharata's Natyusastra including santa as a minth rasa may have been inspired by the influence of Jaina thought. The inost celebrated lanmark in the history of Belles lettres is Ravikirti's ornate eulogy (Prusistikavya) of the Calukya king, Pulakesin II, dated 634 A. D. He regards himself as a poet on a par with celebrities like Kalidasa and Bharavi, At Aihole (Taluka-Badami, Dist, Bijapur), he religiously got a temple of Jina built in hard stone : yenAyoji nave'zmasthiramarthavidhau sumatinA jinavezma / sa jayatAM ravikIrtiH kavitAzritakAlidAsabhAravikItiH / / [Epigraphia Indica, VI. No. 1] The pun (slesa) and rhyming repetition (Yamaka) even in this single stanza is enough to show his great command over the Sanskrit tradition of ornate poetry. If his contemporary in the North viz. Bana Bhatta, the courtpoet of Emperor Harsa was singing his patron's glory in hyperbolic fashion (by writing the akhyayika or biography, namely, the Hasracarita, Ravikirti, the court-poet of Pulakesin II in Karnataka could resoundingly poke fun at the defeated Northern ruler :***** farfsaagt 1 Taft 01 [Loc. cit. ] Possibly, he was also the author of a Karnatesvara-katha eulogising the hero Pulakesin; this work is alluded to in Jayakirti's Chandonusasana; but it is unfortunately lost. To the same period belongs Ravisena, the author of the Padmacarila or Jaina Ramayana in Sanskrit consisting of 18000 verses divided into 123 Parvans or books based on the earlier Paumacaria in Prakrit by Vimalasari. Like Valmiki, Ravisena too became a poet's poet very soon and we have a number of later Ramayana works in several languages following this Jaina version. Equally important in the history of Sanskrit ornate poetry is Jatasimha-mandin's Varangacarita which is a religious and didactic epic couched in the ornate style of the mahakavya. As Dr. A.N. Upadhye has shown in his learned introduction to this poem edited by him. His other names were Jatila or Jatacarya' and a number of Jaina - 259 -

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poets in Sanskrit, Apabhrainsa and old Kannada have referred to him with respect. A memorial in stone is preserved upto to this day at Koppal. It became the model: for carita-kavyas or poems centred around religious heroes which were compose large numbers by later Jaina poets. (For further details, see A.N. Upadhye's article in ABORI, XIVI-2) Kavi Paramesvara or Paramesthi is another ancient poet whose work Vagarthasangraha' in no longer extant. The heyday of Jaina literary activity and philosophical systematisation, is reached in this period because latest researches show that Akalanka, the great Acarya, must have enjoyed the patronage of the Calukyas of Badami. Epigraphs mention that Akalanka was honoured at the court of king Sahasa-tunga, who has been identified with Calukya Vikramaditya I, son and successor of Pulakesin II, who ruled from 642 to 681 A.D. (See Dr. Jyoti Prasad Jain, The Jaina Sources of the History of Ancient Ingia, Delhi, 1964, p. 179). The epigraphic evidence relevant here is : rAjan sAhasatuGga santi bahavaH zvetAtapatrA nRpAH, kiMtu tvatsadRzA raNe vijayinastyAgonnatA durlabhAH / tadvatsanti budhA na santi kavayo vAdIzvarA vAgmino, nAnAzAstravicAracAturadhiyaH kAle kalau madvidhAH / / [Mallisent Prasasti, Jain Lekha Sangraha, II, No. 290] 'O king, Sahasatunga ! Indeed many kings there are with royal emblems of white parasoles. But rare are kings as victorious as yourself in battles and as generous as yourself in gifts. So too there are scholars galore on earth. But in this iron age, scholars are rare who, like me, can claim the highest proficiency in poetry, debate, polemical skill and expertness in discussions involving all branches of knowledge ! Another epigraph at Sravanabelagola states that he defeated the Buddhists in a great scholastic debate in the year 643 A.D. : vikramAGkazakAbdIyazatasaptapramAjuSi / kAle'kalaGkayatinorboddhairvAdo mahAnabhUt / / (R. Narasimhachar, Inscriptions at Sravanabelgola, 2nd Ed. Introduction. ) According to Mallisena Prasasti the court of King Himasitala was the place of this historic debate. This Himasitala has been recently identified with the Trikalingadhipati mentioned by Hiuen Tsang (Dr. J.P. Jain, Journal of the U.P. Historical Society, Vol. III (New Series), Pt. 2, pp. 108-125). Akalanka has written outstanding works on Jaina Logic and epistemology like Tattvartha-raja-varttika, Asgasati, Siddhivinis caya and Pramana-sangraha, refuting the arguments of Buddhist logicians like Dinnaga. Among earlier writers on Jaina metaphysics and logic, referred to by Akalarka are Mallavadin, author of Nayacakra, and Siddhasena Divakara. The latter also is the author of the popular devotional hymn (stotra) known as Kalyanamandirastotra (See Kavyamala, VII, Bombay, 1907, pp. 10-17). Similarly, Gunanandin's Jainendraprakriya, which is sometimes alluded to by later writers, appears to have been composed under the Calukyas of Badami. The Jaina version of Brhatkatha of Gunadhya - 260 -

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wherein the supernatural and romantic episodes of Naravahanadatta are transferred to Vasudeva, with slight variations is Vasudevahindi of Sanghadasagani and it is ascribed again to this period. It illustrates the pithy observation of Dhanapala that all tales in Indian literature are more or less mere variations of the original theme contained in the Bshatkatha itself : satyaM bRhatkathAmbodhebindumAdAya saMskRtAH / tenaMtarakathAkanthAH pratibhAnti tadagrataH / / This was also the period which saw the foundation of the Daviba-sangha dy the pontiff Vajranandin at Madurai; its branches were spread over Karnataka also as evidenced by epigraphs. It is again a Jaina poet from Karnataka, viz. Dhananjaya who added a new dimension to the domain of Sanskrit Kavya by composing the first Dvisandhana-kavya or equivocal poem in which the same verses yield simultaneously the story of the Ramayana as well as the Mahabharata. It is indeed a rare feat exploring the inexhaustible elasticity of the Sanskrit language. The same poet has also written a lexiconNamamala and devotional hymn Visapahara-stotra. As he is quoted by Virasena in his Dhavala (completed in 780 A.D.), he might be a century earlier. In the Namamala, Dhananjaya's treatment of synonyms and homonyms marks an advance over that of even Amarasimha. For example, he first enumerates twentyseven synonyms of earth such as 'Bhumi', 'Psthui' etc. and adds crisply : tatparyAyadharaH zailaH tatparyAyapatirnupaH / tatparyAyaraho vRkSaH zabdamanyatra yojayet // Mathematically, we get here a record of 27X3 - 81 vocables. To each of the twentyseven names of af we can and when it would mean 'mountain', or -fa' when it would mean 'king' or '-' when it would mean 'tree' : +43-448 = Mountain qeat + T = qatti = Mountain + ufa = Hafa = King qeat + fa = geatafa = King T + F = 455 = Tree qeat + s = quate = Tree Dhananjaya's Visapahara-stotra is as lucid and charged with devotion as his Dvisandhana is difficult. Here is an example at random viSApahAraM maNimauSadhAni mantraM samuddizya rasAyanaM ca / / bhrAmyantyaho na tvamiti smaranti paryAyanAmAni tavaiva tAni / / [Kavyamala, VII, Bombay, 1907, P. 23, verse-14] - 261 -

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People foolishly pursue the acquisition of poison-cures like gems, herbs, spells, drugs and so on because they do not know that all of them are really identical with Thy grace, though they recite all the time Thine own synonyms ! Dhananjaya's Namamala records in one of its concluding verses the greatness attained by three works of the masters Pujyapada, Akalanka and Dhananjaya himself because they were mentioned together by scholars as the veritable 'Ratna-traya' or triple gems of Jainism: pramANamakalaGkasya pUjyapAdasya lakSaNam / dhanaJjayakaveH kAvyaM ratnatrayamapazcimam / / A contemporary of Dandin and Dhananjaya seems to have been Srivardhadeva who wrote the glorious poem 'Cudamani' according to an inscription. He is said to have won the following tribute from the masterpoet Dandin : jahroH kanyAM jaTAgreNa babhAra paramezvaraH / zrIvardhadeva saMdhatse jihvAgreNa sarasvatIm // [Epigraphia Carnatica, II, No. 67] 'If Lord Siva bore Ganga on the top of his matted locks of hair, O Srivardhadeva, You bear Sarasvati at the tip of your tongue ! Unfortunately, the work is no longer extant. The regime of the Rastrakuta kings was equally favourable to the promotion of Jaina religion. As a result we see the rise of encyclopaedic commentaries ont he old canonical texts in this period. We also the creative boom in the composition of eligious poems (Puranas) eulogising all the great figures held sacred by Jainas. Virasena and Jinasena II were teacher and disciple who jointly completed the gigantic project of commentaries in the manipravala, or 'gem-coral' style mixing both Sanskrit and Prakrit : prAyaH saMskRtabhAratyA kvacit sNskRtmishryaa| maNipravAlanyAyena prokto'yaM granthavistaraH / / [TIkAkAra-prazasti] Their extent exceeds some 100,000 slokas. Their only Manuscript copy in plamleaf has been preserved up to date in the Jaina dana-sala-matha at Mudabidre in Karnatak. From the colophons of the work we learn that the Dhavala of Virasena was completed in 780 A.D. and that the Jayadhavala of Jinasena II was completed in 837 A.D. While the Dhaqala on Satkhandagamu is published by Dr. H.L. Jain from Amroyti, the Jayadhavala portions (Kasaya-pahudas) are published by the Jnanapith, Kashi (1947). (For fuller details see J. P. Jain, The Predecessors of Swami Virasena, Jaina Autiquary, XII, i-pp. 1-6). The Harivanga-purana by Jinasena I was completed in 783 A.D. It is also a very extensive religious poem, giving for the first time the Jaina version of Harivansa. - 262 -

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Jinasena II was also a great poet who wrote the magnificent Adipurana dealing mainly with the epic story of Bharata and Bahubali. It is as much a refined poem as a religious scripture. The work, though very voluminous, remained incomplete till it was completed by his gifted pupil Gunabhadra whose supplementary work is known as Uttarapurana, The importance of these works will be realised only if we see how Jinasena's work set the tradition to be followed by all old Kannada campu-writers for several centuries. Gunabhadra states that this Jinasena was the guru of king Amoghavarsa-I : yasya prAMzunakhAMzujAlavisaraddhArAntarAvirbhavatpAdAmbhojarajaH - pizaGga mukuTapratyagraratnadyatiH / saMsmartA svamamoghavarSanRpatiH pUto'hamotyalaM sa zrImAn jinasena-pUjyabhagavatpAdo jaganmaGgalam / / Another literary work of this jinasena is equally significant becase it sketches the life-history of Parsvanatha-tirthankara by a very ingenious device of Samasyapurana (a part of a stanza added to another to complete the sense in a different way) and incidentally incoproates the entire text of Kalidasa's Meghaduta. In the Parsvabhyudaya Jinasena adds to every single or double line of Kalidasa three or two lines of his own and achieves the intended meaning referring to Paravanatha. This work has proved most useful in deciding Kalidasa's original text and readings. In the colophon of this poem too, we are told that Jinasena was the esteemed preceptor of king Amoghavarsa I : ityamoghavarSaparamezvaraparamaguru-zrIjinasenAcAryaviracitameghadUtaveSTite paashrvaabhyudye| This King himself has written the short and beautiful string of epigrams in question and answer form known as Prasnottara-ratnamalika. Though some of the published versions of this poem assign it sometimes to Vimala and sometimes to Sankaracarya, the early Tibetan translation as well as Karnataka commentorial tradition of the Jainas testify to its composition by Amoghavarsa himself. The twenty and odd verses in the arya metre are at once pithy and profound. One example may be cited here : ki jIvitamanavayaM ki jADyaM pATave'pyanabhyAsaH / ko jAti vivekI kA nidrA mUDhatA jantoH // [Verse II, Kavyamala edn. VII, Bombay, 1907, p. 122] Q. What is life ?' Ans : 'Only that which is inpeccable'. Q. What is dullness?' Ans: 'Avoidance of study even when there is intelligence'. Q. Who is awake ? Ans: 'A wise man'. Q. What is sleep ?' Ans : 'One's foolishness ! It is recently established that even Haribhadra, the compiler of the very popular philosophical treatise, Saddarsana-samuccaya belongs to this period because a citation from the Hindu logician Jayantabhatta's Nyayamanjari (9th century A.D.) has been traced therein (Cf. tittfarten etc.) as well as another citation from the Buddhist santiraksita's Tattvasangraha (C.800 A.D.). - 263 -

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One of the epigraphs of this period mentions Kaumara or Katantra system of grammar in which specialists were available. The famous gloss (Vstti) on the KatantraSutras was written by Durgasimha belonging to this period. Similarly, a Jaina grammarian sakatayana (or Palyakirti) in the court of Amoghavarsa-I founded, like Pujyapada, another new system of grammar known as the Sakatayana school. He not only subjects Panini and Pajyapada to a further compression, but also anticipates in his arrangement the example followed later by authors of Kaumudi-texts. The Sutras or aphorisms are arranged topic-wise and make for easy comprehension. Besides being the author of sutras, entitled Sabdanusasana, Sakatayana himself has also added an auto-coinmentary thereon, called Amoghavstti in honour of his patron-king. Again, the Jaina mathematician Mahaviracarya who wrote the Ganita-sara-sangraha was a protege of king Amoghavarsa. The patronage of the Gangas of Talkad, further South, to Jaina writers continued unabated throughout this period and later also. Perhaps the last great creative thinker in Syadvada is Vidyananda (Vidyanandin) who mentions the Ganga kings Sivamara (785-800 A.D.) and Racamalla Satyavakya I (815-850 A.D.). His monumental works are slokwarttika, Asta-sahasri, Yuktyanusasana, Apta-pariksa, Pramanapariksa etc. His place in Jaina metaphysics in comparable to that of Dharmakirti in Buddhist thought. Karnataka also saw the rise of well-known commentators on philosophical texts like Prabhacandra (980-1065 A.D.) and Anantavirya (850 A.D.) Judging by the fact that Camundaraya, the minister of the Ganga king Rocamalla IV was erecting the colossal image of Bahubali in the 10th century, we can imagine a similar spurt in the all-round literary activity of the Jainas of that period. Thus we see a Jaina writer Jayakirti composing an authoritative work on Sanskrit and Kannada prosody called Chandonus asana (1000 A.D.) This has been critically edited by H.D. Velankar (Jayadaman, Bombay, 1949, p. 37 f.). It is composed throughout in verse and refers to less known Jaina poets like Asaga, the author of the Vardhamanapurana. The seventh chapter is specially interesting as it throws sidelights on indigenous Kannada metres. It is called fufcfa Fifat and sums up the indigenous Kannada metres in one verse as follows : vakSye'kSaratripadyelAkSarikASaTpadIcatuSpadikAH / chando'vataMsasaMjJA madanavatIgItikAdimapi karNATe / [Ibid. VII. 1] Both Puspadanta, author of Mahapurana and Somadevasuri, author of the celebrated campu work Yasastilaka, were patronised by the Rastrakuta king Krisnaraja III, The colophon of the Yasastilaka states : pANDyasiMhalacolaceramaprabhRtIn mahIpatIn prasAdhya melpATIpravardhamAnarAjyaprabhAve zrIkRSNarAjadeve TGETTRI. - 264 -

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and the Prasasti of the Mahapurana reads : dInAnAthadhanaM sadA bahujanaM protphullavallIvanaM mAnyAkheTapuraM purandarapurIlIlAharaM sundaram / dhArAnAthanarendrakopazikhinA dagdhaM vidagdhapriyama, kvedAnI vasatiM kariSyati punaH zrIpuSpadantaH kaviH / / It speaks of the lovely capital Manyakheta of Rastrakutas ravaged by the king of Dhara. The Yasastilaka represents a lively picture of India a time when the Buddhist, Jaina and Brahmanical religions were still engaged in a contest that drew towards it the attention, and well-nigh absorbed the intellectual energies of all thinking men'. The story is of Yasodhara's different births and sufferings, popular among Jainas; but in the treatment of the same, Somadeva has shown such an encyclopaedic genius that a scholar today (like Dr. Handiqui) could reconstruct all shades of Vedic, Agamic, Tantric, and popular wisdom current at the time by research in this single work. He could truly say : mayA vAgarthasaMbhAre bhakta sArasvate rase / kavayo'nye bhaviSyanti nanamacchiSTabhojanAH // "As I have sumptuously quaffed the nectar essence of all literary ingredients, the poets hereafter to come will have to content themselves with only my leavings !'. Somadeva's second work which compels attention is his treatise on politics, viz. the Nitivakyamsta. It is modelled on Kautilya's Arthasastra in concise style as well tent and has been recently translated into Italian. It is one of the very few books on the subject and has 32 chapters dealing, among other things, with the value of life, the sciences, the minister, preceptor, general, envoy, spy, saptaringas of state, judiciary, diplomacy, war and peace. The patronage extended to Sanskrit writers by the Western Calukya kings of Kalyana was almost unprecedented in the history of Karnatak. It appears as if there were a healthy competition between Bhoja of Dhara and these kings in respect of patronage to poets. The Jaina Vadiraja in the court of Jayasimha II [Jagadekamalla (1015-1042 A.D.) was indeed a star deserving a place in the company of Samantabhadra and Akalanka. Mallisena-prasusti (E.I., III, P. 18) speaks of him in hyperbolis terms : trailokyadIpikA vANI dvAbhyAmevodajAyata / jinarAjata ekasmAdaparasmAdvAdirAjataH / / "A speech which illumined the three worlds has issued only from two persons on earth : one (was) the king of Jinas, the other-Vadiraja. The present writer has given a exhaustive study of Vadiraja's Yasodharacarita in his edition of that work published with the commentary of Laksamana by the Karnatak University, Dharwar in 1963. It need not be repeated here. He philoso 34 - 265 -

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phical work Siddhiviniscaya published by the Bharatiya Jnanapith, is equally outstanding. A careful study of it will show how Vadiraja eminently deserved such high titles as 'sat-tarka-Sanmukha', 'Syadvada-vidyap tti' and 'Jagadeka-mallivadin'. He gives here elaborate critiques of all the systems of Indian philosophy from the Jaina perspective, refuting the arguments of masters of rival schools like the Buddhist Dharmakirti as interpreted by Arcata and Dharmottara, Mimainsaka Kumarila Bhatta and Vedantin Sankaracarya. Another religious poem by Vadiraja is Parsvanathucarita, and his popular devotional hymn-Ekibhavastotra. Dayapala, a fellow-student of Vadiraja wrote Rupasiddhi, a revised commentary on Sakatayana-vyakurana. A protege of King Somesvara III (1127-1138 A.D.) was Parsvadeva who wrote a work on musicology, named Sangitasamayasara. It is a very important work to understand the evolution of Indian music. Mention should also be made here of Vadibhasimha who wrote the Gadyacintamani in ornate prose and Ksatracudamani in lucid verse. He is said to have been a pupil of Somadeva. But since the present writer has given a detailed study of these else where (Journal of the Karnataka University, Humanities, 1978), they are not elaborated here. So also a detailed study of Ajitasena's Alankaracintamani has been made in the present writer's Essays in Sanskrit Criticism (2nd Edn. Karnatak University, Dharwar, 1976). lekhasAra karnATakakA jaina sAhitya aura saMskRtike kSetrameM yogadAna DaoN0 ke0 kRSNamUrti, saMskRta vibhAga, dhAravAr3a ___karnATaka 400-1200 ke bIca ATha sau varSoM taka saMskRta, prAkRta, apabhraMza evaM kannar3ake mAdhyamase jaina sAhitya evaM saMskRtike vikAsameM yogadAna karatA hai| yaha yogadAna bAhabalIkI pratimAke samAna hI mahattvapUrNa mAnA jAtA hai / isa lekhameM karnATakane saMskRtake mAdhyamase isa dizAmeM jo kAma kiyA hai, usakA saMkSipta varNana kiyA gayA hai| isI kSetrameM pAMcavIM sadIke lagabhaga samantabhadra aura pUjyapAda hae jinhoMne aneka mahattvapUrNa graMthoMke nirmANa dvArA jaina siddhAntoMko isa kSetrase pratiSThita kiyaa| saMbhavataH tIsarI sadImeM racita anuyogadvArasUtra meM hI sarvaprathama kAvyake kSetrameM varNita nava rasoMmeM prazAnta rasakA samAharaNa haA aura bhayAnaka rasake badale, 'vRdAnaka' rasakA nAmollekha haa| saMbhavataH bharatake nATyazAstra meM 'zAnta rasa' ke rUpameM navame rasakA ullekha isI se prabhAvita hai| prazasti-kAvyoMke kSetrameM sana 734 meM zAsana karane vAle cAlakyarAja pulakezI dvitIyakA ravikIrti dvArA likhita prazastikAvya kAvyakI koTikA uttama udAharaNa hai| inhoMne karnATezvara kathA bhI likhI thii| isakA ullekha jayakIrtike 'chandonuzAsana' meM pAyA jAtA hai| isI samaya raviSaNane bhI jaina rAmAyaNa ke rUpameM padmacarita likhA jo pUrvavartI vimalasari likhita 'paumacariya' para AdhArita hai / jayasiMhanandikA -266

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'varAMgacarita' tathA paramezvara kA 'vAgarthasaMgraha' bhI atulanIya racanAe~ haiM / isI prakAra akalaMka, mallavAdI, siddhasena divAkara, guNanandi, guNADhya Adine bhI dharma tathA sAhityake graMthoMkA nirmANa kara apanI yazodhvajA phaharAyI / saMskRta kAvyoM meM sarvaprathama dvisaMdhAna-koTikA kAvya karnATakake dhanaMjayane hI racA jinhoMne nAmamAlA nAmaka zabdakoza bhI banAyA / inhIMke samakAlIna zrIvardhadeva ne 'cUr3AmaNi' kAvya bhI likhA / rASTrakUTa yuga bhI jainadharma ke saMvardhana ke liye mahattvapUrNa siddha huA / isa yuga meM AgamagraMthoM para bRhat TIkAe~ likhI gaIM, purANa likhe gaye / dhavalA, jayadhavalA, harivaMzapurANa Adi isI kAla kI racanAe~ haiM / jinasena AdipurANa aura pAzrvAbhyudayako kauna bhUla sakatA hai ? ye amoghavarSa ke rAjyakAlameM hue haiM jinakI 'praznottara - ratnamAlikA' prasiddha hai / isI yugameM kAtaMtravyAkaraNake racayitA kaumAra, zAkaTAyana vyAkaraNa ke racayitA pAlya kIrti aura gaNitasArasaMgrahake racayitA mahAvIrAcArya bhI hue| uttaravartI gaMgarAja zivamAra ke samaya meM prasiddha tArkika vidyAnanda hue jinhoMne tattvArthazlokavArttikake samAna aneka graMthoMkI racanA kI / karnATaka meM Age calakara prabhAcaMDa aura anaMtavIryake samAna utkaTa jaina dArzanika hue / yahIM rASTrakUTa rAja kRSNarAja tRtIyane puSpadanta aura somadevasUrikA saMvardhana kiyA / somadevane yazastilakacampUke atirikta rAjanIti-viSayaka nItivAkyAmRta bhI likhA jo kauTilya ke arthazAstrakA saMkSipta rUpa hai / isakA itAlavI bhASAmeM anuvAda kiyA gayA hai / karnATaka itihAsako dekhanese aisA pratIta hotA hai ki dhArAke bhoja aura karnATakake cAlukya rAjAoM meM kaviyoMke saMrakSaNake lie pratispardhA rahI / jayasiMha dvitIyake zAsana kAlameM yazodharacarita tathA siddhivinizcayake racayitA vAdirAja nizcaya hI atyanta prazaMsanIya AcArya hue haiM / inhoMne carita aura stotrake atirikta rUpasiddhi' nAmaka vyAkaraNa graMtha bhI likhA hai / bArahavIM sadIke jaina lekhakoM meM saMgItasamayasAra ke racayitA parvadeva, gadyacintAmaNi ke racayitA vAdIbha siMha tathA alaMkAracintAmaNi ke racayitA ajitasenake nAma pramukha haiM / ina para lekhakane vistRta adhyayana kara TippaNa likhe haiM / - 267 -

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Kannada and Jainagara Sahitya Prof. M. D. Vasantharaj, Mysore University, Mysore Whenever the subject of contribution of Jainas to Kannada is spoken of, usually the poetry aspect of the contribution is taken note of and the other aspects are ignored, if not unnoticed. The fact is, that by Jaina, contributions Kannada have been ranked to the level of Prakta and Samisksta. Available evidences point out, that just as Prakita and Sa i.sketa languages, Kannada also was used for the cultivation of Jainagama literature and again in time factor it is equally coextensive with that of Sanskrit, if not more. The History of the composition of Satkhandagama and its commentaries reveals that Kannada was used along with Praksta with equal propensity. Unless there should be some strong reason or urge an adoption of Kannada in composing commentaries on revered Siddhanta work shall not have taken place. In this regard we are to take note of some of the factors related to the composition of Satkhandagama. It is well known that the scheme of the composition of Satkhandagama was planned and also was initiated by Puspadantacarya, who had definitely a regional affinity for Karnalaka, and in particular to the region around Banavasi. It is here at Banavasi that Puspadantzicarya initiated the composition of Satkhandagama which has been looked upon with great veneration being considered as the essence of the entire angasruta. 1 In fact it shall not be out of tune if it should be said here that for Digambara Jains Banavasi is an Atisayaksetra being the "Srutapravartana Tirthasthana'-. The first commentary on this Siddhanta grantha Raja was composed by Acarya Kunda who is looked upon as one of saviours of the Jaina Digambara sect. Next to his commentary, is by Syamakunda, commentary of the type of 'Paddhati' where in Kannada had its place in addition to Praksta and Sanuskrta.2 The commentary "Cudamani' mentioned next to that of Syamakunda is by Tumbularu Acarya. This commentary on the first five Khandas of Satkhandagama was of the extent of eignty four thousand granthas was composed in Karnala Bhasa i. e., Kannda alone. In addition to this a Pancika type of commentary on the sixth Khaala is said to have been composed by this same Acarya.3 But the name of the language, in which this was composed, is not mentioned. Any how this statement appears as though it is a continuity of the preceeding one and so even this commentary probably must have been composed in Kannada. Depending on the authenticity of the available traditional accounts it can be said confidently that the commentary 'Cudamaai' happens to be the earliest independent literary composition in Kannada. The date of composition of this work cannot be later than 5th century A.D. as Samantabhadra whose date is decided to be the - 268 -

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of Sidduch prophe sido later part of 5th century A. D., is mentioned to be the next to that of Tumbuturu Acarya. There must have been some kind of strong urge for the adoption of Kannada for composing the commentary on a work of Siddhanta or Agama type, the grasp of which was limited to only a very few, and one such probable urge must have been there because of the need for easy and correct grasping of the Siddhanta by the Munsi who came from Karna taka area and were in good number in the Munisangha. Any how those commentaries composed in Kannada have not come down to us and even then the authenticity of the tradition cannot be doubted because the authenticity of other statements of Srutavatara has been proved beyond any doubt. Since the day of the completion of Satkhandagama an account of the history of its composition and of its commentaries as they were composed was handed down and this incidentally we have the account of the composition of "Cudamani' commentary in Kannada. With the exception of this traditional account we have nothing else as evidence to say whether, such of the commentaries or any other type of literary compositions were composed or not. But any how it shall not be irrational if we should say that works in Kannada used to be composed and they are lost just as many Sanskrit and Prakrit works, composed by such eminent Acaryas Samantabhadra Swami and Padalipta Suri, are lost. In the field of Kavya literature, the available earliest Kavyas are Jaina Kavyas. Just as Kalidasa, Bharavi, Magha, Sri Harsa are the well known and venerated names in Sanskrit literature, Pampa, Ranna, Ponna, Janna, Abhinava Pampa-Nagacandra are the well known venerated names in the Kannada literature and it is needless to say that all the later are the names of Jaina Poets. Usually these poets have chousen Puranic story for the theme of their Kavyas and there in they have invariably incorporated the elements of Jaina metaphysics and ethics. It appears that during the period of the rule of satavahanas and of their fudatories and their successors, in the major part of Karnataka, Praksta and Kannada had a place of estimation being favoured by the rulers and elites as well. But with the commencement of the rule of Kadambas of Brahmanical leneage Sanskrit could gain the favour of the rulers. More over it is at this same period that under the rule of the Guptas revival of Sanskrit took place and its sway extended through out the North India, and also South India could not remain free from its impact and influence. Thus with these favourable conditions Sanskrit gained supremacy and held its dominance upto 10th century A. D. in Karnataka. Thus because of this domination of Sanskrit, Kannada had a severe set back with the result that no Kannada literary work of this period has survived to reach us. Not that literary activity was completely a blank, but that as said earlier no work of this period has survived to reach us. Any how available materials clearly point out that there was cultivation of Kannada literature throughout this period. - 269 -

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Tenth Century happens to be a golden period in the history of Kannada literature not only from the view point of highly elegant Kavyas but also from the view point of the assertainment of Kannada of its due place of honour in its homeland. Innumerable works pertaining to Jaina Agama which are composed from Ilth Century on words are lying in our Bhandars. Some of them are independent-Original works and others are commentaries on Praksta and Sanusksta works. The study of these works is a desideratum; very often they reveal such facts which are very important and are not found in other sources of Prak'ta or Sariskpta. In this regard independent-original works 'Sravakacaras' in good number are worth mentioning. In fact some of them had gained local popularity and influenced very much the lay mans life. These works in addition to the normal duties and vows of a Sravaka expound the importance and essentiality of Jina Paja and etc., which are not found in some of the well known works like Ratnakarandaka Sravakacara. 'Suvicara Carita' is one such work which' appears to have been very popular. There are a good number of original independent works on other branches of Agama literature such as on the theory of Karma, tattva, loka and etc., some of which are worthy of being brought to light. There are innumerable works of the type of commentaries which are lying hidden and uncared for in the Bhandars. Particularly commentaries or tikas on the works of such eminent Acaryas as Kundakunda and others are very useful in many respects. If not the publication of all the works at least a discriptive catalogue pertaining to their works is very essential. Writing of either the origi dependent works or of translation type of works is not 'A Past'. Many works wit.. ulscussions, on modern lines, touching the subject of Agama particularly pertaining to the field of Philosophy have been published. Translations of Ratnakarandaka Sravakacara, Dravya Sangraha, Anyayoga Vyavaechedika, Samaya Sara and many others have been published. This translation is not limited to the Sanskrit or Prakrit works alone. Translations of the works in Hindi and other languages also have been published and one such work worth mentioning here, being very popular, is Pandit Kailasacandra Sastriji's Jaina Dharma'. Likewise it is very much necessary to have the selected Kannada works translated into Hindi and thus maintain good conduct between North and South. References: 1. 'Srutavatara' of Indranandi : Stzs 147. 2. Ibid : Stzn. 162-164 3. Ibid : Stzn. 165-167 270 -

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lekhasAra kannaDa aura jainAgama sAhitya pro0 ema-Do0 vasantarAja, maisUra vizvavidyAlaya, maisUra jaba bhI kabhI jainoMke kannar3a bhASAke vikAsameM yogadAnakI carcA hotI hai, taba prAyaH ise kAvya yA kavitAke kSetrameM pradhAnataH sImita mAna liyA jAtA hai| lekina satya yaha hai ki kannar3a bhASAke lie jainoMkA yogadAna saMskRta aura prAkRta bhASAke samakakSa hI mAnA gayA hai / saMskRta aura prAkRtake samAna kannar3a bhASAko bhI jainAgama sAhityake vikAsake lie prayukta kiyA gayA hai| SaTakhaMDAgama aura usakI TIkAoMke lie kannar3ake upayogase yaha bhalIbhA~ti dhvanita hotA hai ki kannar3ameM koI-na-koI vizeSatA hai jisase isakA upayoga Agama sAhitya nirmANake lie kiyA gayA / aMgazrutake sArabhUta SaTkhaMDAgamake racayitA puSpadantAcArya kannar3a vAsI hI the / yahA~ke vanavAsI sthAnako hama zruta pravartanakA atizaya kSetra mAna sakate haiM / isapara kundakunda, zyAmakunda, tubuluru AcAryane isapara TIkAe~ likhI haiM / tumbuluru AcAryane SaTkhaMDAgamake pA~ca khaNDoM para 84000 gAthA-pramANa cUDAmaNi nAmaka kannar3a TIkA likhI hai| isake chaThe khaNDapara inhoMne paMcikA koTikI TIkA bhI sambhavataH kannar3ameM likhii| yaha samantabhadrakI pUrvavartI TIkA hai jo sambhavataH pA~cavIM sadImeM likhI gayI thii| isake atirikta bhI anya Agama TIkAe~ kannar3ameM likhI gaIM, isa viSayameM anusaMdhAnakI AvazyakatA hai| sAhityake kSetrameM bhI paMpa, ranna, ponna, janna, abhinava paMpa-nAgacandrane kannar3a bhASAmeM aneka kAvya likhe haiN| ina kaviyoMne paurANika kathAoMke mAdhyamase jananItizAstra aura adhyAtmavidyAkA bhI varNana kiyA hai| aisA pratIta hotA hai ki sAtavAhana aura unake uttarAdhikAriyoMke yugameM karnATakameM saMskRta aura kannar3a donoM bhASAoMmeM sAhitya likhA gyaa| para kadamboMke yugameM saMskRta lekhanakI pradhAnatA rho| gupta sAmrAjyake prAdhAnyase saMskRtakI yaha sthiti dazavIM zatAbdIke pUrva taka karnATakameM banI rhii| isI kAraNa isa yugakA koI mahattvapUrNa kannar3a sAhitya hameM upalabdha nahIM hotaa| dasavIM zatAbdI kannar3a sAhityake nirmANakA svarNayuga kahI jA sakatI hai| isa samayake racita aneka janAgama kannar3a grantha bhaMDAroMmeM prApta hote haiM, jinameM kucha maulika haiM aura kucha TIkA grantha haiN| isa dizAmeM zrAvakAcAroMpara likhita grantha mahattvapUrNa haiM / 'suvicAracarita' isI koTikA eka uttama grantha hai / isI prakAra karma, tattva, loka Adi aneka saiddhAntika viSayoMpara bhI kannar3a grantha likhe gye| kundakundake granthoMpara kannar3ameM likhe aneka TIkA grantha bhI bhaNDAroMmeM pAye jAte haiM / yadi inakA prakAzana sambhava na ho, to bhI varNanAtmaka grantha sUcIkA prakAzana atyanta Avazyaka hai / kannar3ameM jainAgama aura sAhitya lekhanakI prakriyA Aja bhI cAla hai / ratnakaraNDazrAvakAcAra, dravyasaMgraha, anuyogavyavacchedikA, samayasAra tathA anya saMskRta-prAkRta granthoMke kannar3a anuvAda kiye gaye haiN| isa koTikI hindI bhASAkI pustakeM bhI kannar3a meM anUdita huI haiM, jinameM kailAsacandra zAstrIkI jainadharma nAmaka pustaka pramukha hai| uttara aura dakSiNake madhya sAMskRtika setubandhakI dRr3hatAke lie yaha Avazyaka hai ki kannar3a ke granthoMkA bhI hindI bhASAmeM anuvAda kiyA jaae| -271 -

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kSatracUDAmaNisUktayaH vAdIsiMhasUrikI saMskRta gadyapadyameM samAna gati thii| ve sudhAvarNI apratima sudhI the| gadyasaMsArameM unakA gadya cintAmaNi prakhyAta hai / yahA~ unake kAvyagrantha kSatracUr3AmaNike amRta nispandabindu pariveSThita haiM viSayAsaktacittAnAM guNaH ko vA na nazyati / na vaiduSyaM na mAnuSyaM nAbhijAtyaM na satyavAk // parasparavirodhena trivargo yadi sevyate / anargalamataH saukhyamapavargo'pyanukramAt // putramitrakalatrAdau satyAmapi ca saMpadi / AtmIyApAyazaGkA hi zaGkaH prANabhRtAM hRdi / vipadaH parihArAya zokaH kiM kalpate nRNAm / pAvake nahi pAtaH syAdAtapaklezazAntaye / / jIvitAtta parAdhInAjjIvAnAM bharaNaM varam / magendrasya magendratvaM vitIrNa kena kAnane / ko'haM kIdRgguNaH kRtyaH kiMprApyaH kiMnimittakaH / ityUhaH pratyahaM no cedasthAne hi matirbhavet // dhArmikANAM zaraNyaM hi dhArmikA eva nApare / ahernakulavatteSAM prakRtyAnye hi vidviSaH / / gurudraho na hi kvApi vizvAsyo vizvaghAtinaH / avibhyatAM gurudrohAdanyadrohAtkuto bhayam / / yauvanaM sattvamaizvaryamekaikaM ca vikAravat / kuryAdavikAro'stu tairapi / dAridrAdaparaM nAsti jantUnAmapyaruntudam / atyaktaM maraNaM prANaiH prANinAM hi daridratA // guNAdhikyaM ca jIvAnAmAdhereva hi kAraNam / nIcatvaM nAma kiM nu syAdasti cedguNarAgitA // upakAro'pi nIcAnAmapakArAya kalpate / pannagena payaH pItaM viSasyaiva hi vardhanam / / dharmo nAma kRpAmUlaH sA tu jIvAnuka mpanam / azaraNyazaraNyatvamato dhArmikalakSaNam // daivatenApi pUjyante dhArmikAH kiM punaH paraiH / ato dharmaratAH santuH zarmaNe spRhayAlavaH / / -272 -

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lon Mremational khaNDa 4 :: Section 4 itihAsa aura History purAtattva & Archeology

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alin Education International www.jainelibrary

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jaina sAhitya sambarddhanameM rASTrakUTayugakA yogadAna DaoN0 jyotiprasAda jaina, lakhanaU deza kAlakI rAjanItika paristhiti para tattad sAMskRtika evaM sAhityika pragati eka bahuta bar3I sImA taka nirbhara karatI hai| yadi kisI paryApta vistata bhakhaNDa para kisI eka zaktizAlI rAjyasattAkA suvyavasthita zAsana lagabhaga eka sau varSa paryanta bhI nirantara calatA rahatA hai, to usakI janatA sukha, zAnti aura samRddhikA prabhUta upabhoga karatI hai| aisI sthitimeM dhArmika bhAvanAoM, sAMskRtika pravRttiyoM aura sAhityika evaM kalAke sRjanako bhI vizeSa preraNA milatI hai| yadi zAsanavarga nItiparAyaNa, prabuddha, vidyArasika aura kalApremI bhI huA, to sonemeM sugandhakI ukti caritArtha hotI hai| sAmAnyatayA jana sAdhAraNa bhI rAjanyavarga tathA netAoMkA hI anusaraNa karate haiM / aba yadi zAsakavarga kisI eka dharma, paramparA yA sampradAyakA hI vizeSa athavA ekAnta pakSapAtI haA, taba usI paramparAse sambandhita sAhityika evaM kalAkA vizeSa utkarSa hotA hai| kintu vaha udAra, sahiSNu evaM sarva-dharma-samabhAvI haA, to rAjya meM pracalita prAyaH sabhI sAMskRtika paramparAyeM apanI-apanI prANavattA evaM kSamatAoM ke anurUpa phalatI-phalatI hai aura vibhinna paramparAoMke anuyAyiyoMmeM paraspara AdAna-pradAna, sahayoga ora sadbhAva bhI nA rahatA hai| vivakSita rASTrake sarvatomukhI utkarSakI yaha sukhada bhUmikA hotI hai| yahI kAraNa hai ki guptakAla brAhmaNa saMskRta sAhitya evaM kalAkA svarNayuga kahalAyA, baMgAla-vihArake pAlagane bauddha saMskRtikA utkarSa dekhA, gujarAtake solaMkiyoM ( caulukyoM ) ke zAsanakAlameM zvetAmbara paramparAke jaina sAhityakA sarvazreSTha evaM sarvAdhika bhAga racA gayA, vidyApremI paramAroMke mAlavAmeM vipula jaina tathA brAhmaNIya sAhityakA sRjana huA ora dakSiNApathake rASSTrakUTayugameM digambara-paramparAke vividha viSayaka jaina sAhityake sarvazreSTha bahusaMkhyaka granthoMkA praNayana huaa| Age, madhyakAlameM bhI vijayanagara aura mugala sAmrAjyoMke svarNayuga unakI kalA aura sAhityake bhI svarNayuga rahe haiN| vizvake prAyaH dezake itihAsa meM yahI tathya dRSTigocara hotA hai| yaha eka sukhada saMyoga rahA ki dakSiNApathake jisa bhUbhAgako kendra banAkara AThavIM zatI I0 meM rASTrakUToMkA abhyudaya huA, vahIM dUsarIse pAMcavIM zato paryanta vanavAsI (vaijayantI)ke kaTumba narezoMkI sattA banI rahI aura usake prAra bhakAlameM hI kadambanareza zivakoTike paramaguru svAmisamantabhadra (la0 120185 I0) jaise diggaja dArzanika sAhityakAra evaM mahAn prabhAvaka digambarAcArya hue the| yoM, usake pUrva bhI, prathama zatAbdI I0 meM hI bhagavAn kundakunda, puSpadanta, bhUtabali prabhRti kaI zIrSasthAnIya AcAryapaMgava apane vyaktitva evaM kRtitva dvArA sampUrNa dakSiNa bhAratako bhalI-bhA~ti atuprANita kara cuke the / 2 kadamboMke samasAmayika udayameM Ane vAle gaMgavADi ke zaktizAlI jinadharmo gaMgarAyakI sarvottama dena gaMganareza vinItake guru AcArya pUjyapAda devanandi (464-524 I0) the| isI prakAra ukta kadamboMke uttarAdhikArI, vAtApIke 1. jyotiprasAda jaina, jainasorseja Apha di hisTrI Apha enzanTa iNDiyA, pR0 143-149 / 2. vahI, pR0 107-128 / 3. vahI, pR0 153-162 /

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pazcimI cAlukya (5vIM-8voM zatI I0) sAmrAjyakI advitIya dena pUjyapAda bhaTTAkalaGkadeva (la0 640720 I0 ) the| isa bIca dakSiNa dezameM anya bhI kaI choTe-bar3e jaina sAhityakAra he| 720-25 I0 ke lagabhaga rASTrakUToMkI laTTa lUra zAkhAke indra dvitIyake putra dantidurga khaNDAvaloka vairamebane jo eka cAlakya rAjakumArIse utpanna thA, elaDara (elorA) pradezameM apane paira jamAye, 733 meM svayaM ko svatantra rAjA ghoSita kiyA, 742 I0 meM elaDarako vidhivata rAjadhAnI banA liyA aura 752 I0 meM cAlakya nareza kIrtivarmanako pUrNatayA parAjita karake vaha mahArAjAdhirAja bana gyaa| usake uttarAdhikArI kRSNa prathama zubhatuMga (757-73 I0) ne rAjyakI sImAoM aura zaktikA aura adhika vistAra kiyaa| usane gaMganareza zrIpuruSa muttarasa 'zatrubhayaMkara' ke guru vimalacandrAcAryake praziSya mahAn tArkika paravAdimallako apanI rAjasabhAmeM mammAnita kiyA thaa| elorAke vizvaprasiddha kalApUrNa zaiva evaM jaina guhAmandiroMkA utkhanana bhI isI narezake samayameM prArambha huaa| usakA jyeSTha putra govinda dvi0 (77379 I0) ayogya thA kintu kaniSTha putra dhruva dhArAvarSa nirupama vallabharAya dhavalazya (779-93 I0) bar3A parAkramI, vijetA evaM vidvAnoMkA prazrayadAtA thaa| vastutaH rASTrakUToMne apane pUrvavartI, kadamboM aura cAlukyoM kI hI sarvadharmasamabhAvI udAra nItikA anusaraNa kiyA, phalasvarUpa unake prazrayameM aneka jainAcAryoMne bhAratI ke bhaNDArako amUlya grantharatnoMse alaMkRta kiyaa| paJcastupAnvayI candrasenAcAryake praziSya aura Aryanandigaruke ziSya, lakSAdhika zloka parimANa zAstrake racayitA, sarvamahAna Agamika TIkAkAra svAmI vIrasena (750-790 I0) ne apanI janmabhUmi citrakUTapura (cittaur3a) se vidyAguru elAcAryake sAnnidhyameM siddhAntoMkA gahana adhyayana karaneke uparAnta, rASTrakUTa nareza dantidurgake zAsana kAlameM hI usake rAjyake kendrase nAtidUra, nAsika dezake vATagrAmapurameM apanA kendra sthApita kara liyA thA, jahA~ vaha nidvandva hokara sAhitya-sAdhanAmeM juTa gye| isa jJAnapIThameM unhoMne eka vizAla granthAgAra banA liyA, aneka vidvAna ziSyoMkA samadAya prApta kara liyA aura vizvavidyAlayakA rUpa de diyA jo lagabhaga Der3ha sau varSa taka phalatA-phUlatA rahA / svAmI vIrasenake ziSyoMmeM pramukha the-dazarathaguru, vinayasena, padamasena, kumArasena, devasena aura jinasena svAmI aura samakAlIna dakSiNAtya jaina sAhityakAroM evaM prabhAvaka AcAryoMmeM vimalacandra, prabhAcandra, bahanandavIrya, paravAdimalla, anantakIrti, buddhakumArasena, svAmI vidyAnanda, jinasena sUri (punnATasaMghI), apabhraMza mahAkavi svayaMbhU Adi prasiddha hai| dhra va dhArAvarSake pratApI putra eva uttarAdhikArI govinda tRtIya jagattuMga prabhUtavarSa (793-814 I0) ke samayameM sAmrAjyake vistAra vaibhava evaM zaktimeM aura adhika vaddhi haI tathA rAjadhAnIke rUpame manorama mAnyakheTa mahAnagarIkA nirmANa huaa| usake samayameM svAmi vIrasenake paTTaziSya svAmi jinasena va unake sadharyAoMne tathA zrIpAla muni, elakAcArya, varddhamAnaguru, vijayakIti, arkakIrti, kavi tribhuvana svayambhU (svayambhUke putra) Adi santoMne sAhitya-sAdhanA ora dharmaprabhAvanA kii| govinda tRtIyakA putra evaM uttarAdhikArI nRpatuMga-zarvavarma-zrIvallabha-mahArAjazaNDa-atizaya-dhavalavIranArAyaNa-vallabharAja Adi virudadhArI samnATa amoghavarSa prathama (815-876 I0) tatkAlIna bhAratavarSake 1. vahI, pR0 171-180 / 2. rASTrakUTa itihAsa ke lie dekheM-esa0 esa0 Altekara kRta rASTrakUTAja eNDa deyara TAimsa tathA jyotiprasAda jaina kRta bhAratIya itihAsa, ekadRSTi, dvitIya saM0, pR0 292-310 / / -274 -

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sarvAdhika vistRta, zaktizAlI evaM samRddha sAmrAjyakA ekacchatra svAmI thaa| dezameM sukha, zAnti aura suvyavasthA thii| usake pUrvaja jainadharmake anuyAyI nahIM the, kintu usake prati pUrNataH sahiSNu aura usake acche prazrayadAtA the| amoghavarSa sunizcita rUpase jainadharmakA anuyAyI thA, svAmI jinasena usake vidyAguru, dharmaguru evaM rAjaguru the, rAjya parivArake kaI anya strI-puruSa sadasya tathA vIra vaMkeyarasa prabhRti aneka sAmanta saradAra jinadharma bhakta the / sAmrAjyameM darjanoM jaina sAMskRtika saMsthAna evaM jJAnakendra bhalI prakAra phala-phUla rahe the| isI narezake zAsana-kAlameM svAmI vidyAnandane apane antima grantha race, kavi tribhuvana svayambhane apane pitA mahAkavi svayambhUke mahAkAvyoMkA saMvarddhana-sampAdana kiyA, kalyANakArakake racayitA ugrAdityAcAryane samrATkI preraNA para apane granthake pariziSTake rUpameM mAMsa-niSedha prakaraNa yA hitAhitAdhyAya racA, mahAvIrAcAryane gaNitasAra-saMgraha Adi race, zAkaTAyana pAlyakIrtine zabdAnuzAsana evaM usakI svopajJa amoghavRttikA praNayana kiyA, mahAkavi asagane mahAvIracaritra Adi kaI paurANika caritra race aura svAmI jinasenane gurukI adhUrI TIkA jayadhavalako pUrNa kiyA, pArvAbhyudaya jaisA apratima kAvya racA aura mahApurANa kA prArambha kiyA, jise unake ziSya guNabhadrAcAryane AdipurANake avaziSTa bhAga tathA uttarapurANakI racanA karake pUrNa kiyA / guNabhadrakI anya kaI racadhAe~ haiM vaha yuvarAja kRSNa dvitIyake vidyAguru bhI the| svayaM samrATa zreSTha vidvAna, vividha bhASAvijJa, kavi aura lekhaka thaa| kavirAjamArga aura praznottara ratnamalikA usakI kRtiyA~ haiN| anya bhI sAhitya praNayana usa yugameM huA tathA kAnyayogI, devendra munIzvara, nAgavinda, devasena, kumArasena Adi aneka prabhAvaka AcArya hae / suprasiddha vidvAna DaoN0 rApakRSNa gopAla bhaNDArakarake zabdoMmeM "rASTrakaTa narezoMmeM amoghavarSa jainadharmakA sarvamahAna saMrakSaka thaa| yaha bAta satya pratIta hotI hai ki usane svayaM jainadharma dhAraNa kara liyA thaa|" amoghavarSake putra evaM uttarAdhikArI kRSNa dvitIya zubhatuMga akAlavarSa (878-914 I0) ke guNabhadrAcArya to guru hI the, unake ziSya lokasena, humaccake maunI siddhAnta bhaTTAraka, periyakuDike aziSTa nemibhaTTAraka, koppaNatIrthake caTagudubhaTTAraka va unake ziSya sarvanandi, candikAvATake vIrasena evaM kanakasena muni Adi aneka digambarAcArya sAmrAjyameM vicarate the| kannaDa evaM saMskRtameM sAhityasRjana bhI huaa| kRSNa dvi0ke pautra evaM uttarAdhikArI indra tR0 (914--922 I0) ne bhI loka bhadra Adi guruoMkA sammAna kiyA, jinAlaya nirmANa karAe, vasadiyoM Adiko puSkala dAna diye| usake uparAnta, amodhavarSa dvi0 (922--25 I0), govinda caturtha (925--36 I0) aura amodhavarSa tRtIya vaddiga (936--939 I0) kramazaH rASTrakUTa siMhAsana para baiThe, jo apekSAkRta nirbala evaM sAdhAraNa nareza the, kintu jainadharmake lie rAjyAzraya pUrvavata banA rhaa| tadanantara, kRSNarAja tR0 akAlavarSa (939--967 I0) rASTrakUTa vaMzakA antima mahAna samnATa thA, jo bar3A pratApI evaM udAra bhI thA aura jisake samayameM bhI jinadharmane prabhata utkarSa prApta kiyA tathA vipala jaina sAhitya racA gyaa| nanna aura bharata jaise jaina mahAmantrI, bhArasiMha aura rAjamalla jaise sAmrAjyake stambha jinadharmI gaMganareza, aura kezarI cAlukya jaise sAmanta, vIra mArtaNDa cAmuNDarAya jaise pracaNDa jaina senAnI, mahAkavi puSpadanta, pampa, somedavasUri, indranandi, vIranandi, kanakanandi, ajita senAcArya, nemicandra siddhAntacakravartI prabhRti aneka kavi, sAhityakAra evaM prabhAvaka AcArya usa yugameM dakSiNa bhAratameM hae / da hisTI Apha Dekana-amoghavarSa va usake sAmanta vIra vaMkeya Adi kI vistata jAnakArIke lie. dekhie jyotiprasAda jaina kRta "pramukha jaina aitihAsika puruSa aura mahilAyeM", pR0 101-106 / - 275 -

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kRSNa ta0 ke pazcAta rASTrakaTa zaktikA 'hAsa dutavegase prArambha ho gayA, jisakA nivAraNa karane meM usake uttAdhikArI khodriga nityavarSa (965-72 I0), karka dvi0 (972-73 I0) aura indra caturtha (97382 I0) sarvathA asamartha rhe| sana 972 meM sIyaka paramArane rAjadhAnI mAnyakheTako jI bharakara lUTA aura usake do varSake bhItara hI telapadeva cAlu kyA rASTrakUToMkI sattA hastagata karake kalyANIke pazcimI cAlukya sAmrAjyakI nIMva rakha dii| vIra indra caturtha 7-8 varSa apane rAjyake lie bhISaNa saMgharSa, evaM yuddha karatA rhaa| antataH vaha saMsArase virakta ho gayA aura 902 I0 meM usane sallekhanApUrvaka dehatyAga kara diyA / isake eka varSa pUrva hI 981 I0 meM zravaNavelagolakI vindhyagiri para vizvavizruta gommaTeza bAhubalikI mahAkAya pratimA pratiSThita ho cukI thii| isa prakAra lagabhaga ar3hAI zatAbdI vyApI rASTrakUTa yugameM jainadharma dakSiNApathakA sarvapradhAna dharma thA, sAmrAjyako lagabhaga do tihAI janatA, kaI samrATa. aneka rAjapuruSa, rAniyA~, rAjakumAra, rAjakumAriyA~, adhInastha rAje, sAmanta saradAra, seTha-mahAjana, zilpI-karmakAra, sabhI vargoM evaM vargoM meM jinadharmakI pravRtti thii| lokazikSA bhI jaina guruoM, jaina vasidayoM evaM vidyApIThoMke mAdhyamase saMcAlita thii| vibhinna dharmomeM pArasparika sadbhAvanA thii| apane isa utkarSakAlameM jaina saMskRtine bhAratIya saMskRtikA sarvatomukhI vikAsa kiyA, jaina kAlAkAroMne manorama kalAkRtiyoMse dezako alaMkRta kiyA aura jaina kaviyoM evaM sAhityakAroMne bhAratIke bhaNDArako mahay grantharatnoMse bhraa| rASTrakUTa narezoMkI chatrachAyAmeM ukta rASTrakUTa yugameM lagabhaga eka sau jaina granthakAroM dvArA, jo prAyaH saba hI digambara AmnAyase sambandhita rahe, lagabhaga do sau grantharatnoMke race jAnekA patA calatA hai| ina racanAoMmeM lagabhaga 110 saMskRta, 35 prAkRta, 20 kannar3a, 15 apabhraza aura 6 tamila bhASAkI haiN| dhavala-jayadhavala jaisI ativizAlakAya AgAmika TIkAoMke atirikta, saiddhAntika, tAttvika, AdhyAtmika, dArzanika naiyAyika, tArkika, paurANika, kathA sAhitya, AcArazAstra, bhaktistotrAdi, mantrazAstra ityAdi jaina dhArmika sAhityake dravyAnuyoga-karaNAnuyoga-caraNAnuyoga-prathamAnuyoga, cAroM hI anuyogoMke prAyaH sarvAdhika mahatvapUrNa tathA bahudhA AdhArabhUta sAhityakA sarjana huaa| isake atirikta, vyAkaraNa, koza, chanda, alaMkAra, gaNita, jyotiSa, Ayurveda, cikitsAzAstra, prANivijJAna, rAjanIti Adi jJAna-vijJAna viSayaka mahattvapUrNa granthoMkA bhI praNayana huaa| isa adabhuta sAhityika upalabdhikA zreya ukta dezakAlakI anu kUla paristhitiyoMko hI hai| isI yagameM anyatra, rASTrakUTa sAmrAjyake bAhara, rAjasthAna Adime bhI AcArya siddhasena (bhASyakAra), haribhadrasuri, siddhasenagaNI, udyotanasUri, jayasiMhasUri, zIlAcArya, zilAMkadeva, siddharSi vijayasiMhasari, mahezvarasUri, zobhaka dhanapAla jaise lagabhaga eka darjana zvetAmbarAcAryoMna bhI vipula evaM mahattvapUrNa sAhityakI saMskRta evaM prAkRtameM racanA kii| kintu unake kRtitvameM rASTrakUToMkA koI yogadAna pratIta nahIM hotaa| vibhinna srotoMse jJAta rASTrakUTa yugake pUrvokta granthakAroM tathA unakI jJAta racanAoMkI eka sUcI nIce sAraNImeM dI jA ratI hai / sUcIgata kaI racanAyeM aisI bhI haiM jo adhunA anupalabdha haiM, kucha-ekake viSayameM anizciya bhI ho sakatA hai / granthakArake nAmake sAmane koSTakameM usakA nizcita yA anumAnita samaya IsvI sanmeM diyA hai, racanAke sAmane bhASA (sa-saMskRta, prA0-prAkRta, apa-apabhraMza, ka-kannar3a, 1. bhAratIya itihAsa, eka dRSTi, pR0 309-310 /

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ta-tamila) kA sUcana hai, jahA~ sambhava huA, grantha paribhASA (zloka saMkhyA) kA saMketa kara diyA gayA hai / yadi kisI granthakI racanAtithi sunizcita jJAta hai, to vaha bhI vikrama samvat (vi0 sa0) yA zakasamvat (zaka) meM dI gaI hai laH akSara lagabhagakA sUcaka hai / / sAraNI-rASTrakUTayugake jaina granthakAra aura unake grantha bRhad anantavIrya (la0725 I0)- akalaMkake sarvaprathama TIkAkAra sambhavatayA siddhivinizcayakI TIkA (saM0) bhavanandi nannUla (ta0 vyAkaraNa) vAdi siMha (la0 725-750 I0) AptamImAMsAlaMkAra (saM0) pramANanaukA (saM0) ajJAta tarkadIpikA (saM0) varddhamAnapurANa (saM0) vIrasena svAmI (la0 725-790) SaTakhaNDAgama siddhAntakI dhavalA TIkA (prA0 saM0 72000) (vi0 sa0 838-781 I0), kasAyapAhaDakI jayadhavala TIkA (prA0 saM0, 20000, apUrNa), mahAdhavala (mahAbandha) (prA0, 40000) (saM0) siddhabhUpaddhati (saM0 gaNita viSayaka), tiloyapaNNattikA saMskAra (sampAdana) prabhAcandrakavi (la0 750 I0) candrodaya kAvya (saM0) saguNacandra , akalaMkake granthakI TIkA (?) anantakIrti pra0 , prAmANya bhaMga (saM0) mArutadeva , apabhraMza kAvya (?) indranandi yogI , chedapiNDa-prAyazcittazAstra (prA0, 333) paravAdimalla (la0 770-800) dharmakItike nyAyavindukI dharmottarakRta TIkAkA TippaNa (saM0) kumArasena vaidyaka zAstra (saM0), karmaprAbhRta (saM0) vidyAnandikI aSTa sahasrImeM yogadAna / vidyAnanda strAmi (la0 775-825 I0) tatvarthazlokavArtika, aSTasahasrI, yuktyAnuzAsanAlaMkAra, vidyAnanda mahodaya, AptaparIkSA, pramANaparIkSA, patraparIkSA, tarkaparIkSA, satyazAsanaparIkSA, nayavivaraNam, pramANamImAMsA, pramANa nirNaya, zrIpurapArzvanAthastotra (saba saM0), antimake atirikta saba dArzanika, prathama tIna TIkAyeM haiM, zeSa maulika haiN| dazarathaguru (la0 775-835 I0) kAyacikitsA (saM0) ugrAdityAcArya kalyANakAraka (saM0, 5000, vaidyaka) hitAhitAdhyAya (saM0, mAMsanirAkaraNa prakaraNa ) / zivamAra sagIta gaMganareza (777-800 I0) gajazAstra yA hastyAyurveda, gajASTaka, zivamArata-tInoM ka0 svayaMbhUmahAkavi (la0 780-796) paumacariu yA rAmAyaNa (12000), riTThanemicariu yA harivaMzapurANa, paMcamI cariyau, (nAgakumAracarita), svayaMbhUchanda (saba-apa0) - 277 -

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jinasenasUri punnATa-(783 I0) harivaMzapurANa (saM0, 10000 zaka 705) jinasena svAmi (la0 790-850) jayadhavalaTIkA (prA0 saM0 zeSa, 40000 zaka 759), lokAnuyoga (saM0), pAzvamyuidayakAvya (saM0), AdipurANa (saM0, 10380) apUrNa / zrIdharAcArya (799 I0) jyoti nividhi (saM0), gANitasAra (saM0) zrIpAla (la0 800 I0) jayadhavalakA saMpAlana-sampAdana helAcArya , jvAlinIkalpa (prA0) koTyAcArya , vaDDArADhane (vRhat ArAdhanAkathA (ka0) perAziriyara , tolakapiyama vyAkaraNakI TIkA (ta0) maNaruneyyAra araiyanAra (la0 800 I0) palamoli (ta0) sUktisaMgraha indranandi saMhitA (prA0), pUjAvidhi (prA.) Aryadeva rAddhAnta (saM0) kannamayya mAlatimAdhavakAvya (ka0) padmasena pAzrvacaritra (saM0) tribhuvana svayaMm (la0 800-820) svayaMbhake kAvyoMkA sambarddhana-sampAdana anantavIrya (ravibhadraziSya) (la0 800-840) siddhivinizcayaTIkA (saM0), pramANasaMgraha TIkA (saM0) amoghavarSa nRpatuMga (815-76 I0) praznottararatnamAlikA (saM0), kavirAjamArga (ka0) guNanandi (la0 825-50 I0) jainendrakA zabdArNava sUtrapATha (saM0 candrakIti , zrutavindu (saM0) anantakIti (la0 850 I0) bRhatsarvajJasiddhi, (dharmasiddhi),jIvasiddhi,pramANanirNaya,(saba saM.) devasena (vIrasena ziSya) (la0 850 I0) dharmasaMgraha (prA.) vijayA (baMkeya patnI kAvya (saM0 (?) mahAvIrAcArya (la0 850-75 I0) gaNitasArasaMgraha, kSetragaNita, jyotiSapaTala, chatosupUrvA prati uttara pratisaha, (saba sN0)| zAkaTAyana pAlyakIrti ,, zabdAnuzAsana, svapajJa, amoghavRttisahita, strImuktiprakaraNa (saba saM0) guNabhadrAcArya (la0 850-85 hai0) jinasenIya AdipurANakA zeSa bhAga, uttara purANa, jinadatta carita, AtmAnuzAsana, (saba saM0) vIrapaNDita (vIrAcArya) , pratiSThApATha (saM0), zakunadIpaka (saM0) asagakavi (853 I0) varddhamAna yA sanmaticarita (saM0, vi0 saM0 910), zAntipurANa (saM0), candraprabhapurANa (saM0) Adi, kaI kannar3agrantha bhI batAye jAte haiN| kaumArasena (871 I0) arhatatpratiSThAsAra (saM0) siMhasUri muni (la0 875 I0) vaTTArAdhanakathAkoza (prA0, 4000) guNavarma (886-913 I0) harivaMza yA neminAthapurANa (ka0), zUdrakapadya (ka0) lokasena (898 I0) guNabhadrIya mahApurANakA sampAdana-vimocana (pUraka 820) -278

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bharata sena (la0 900 I0) padmanandimuni dinakarasena , govindakavi seDhukavi kundakundamaNi vappanandi jayarAma amitagati vItarAga (la0 900 I0) ajJAta haricandrakavi amRtacandrAcArya (la0 905-940 I0) abhayanandi (905-940 I0) hariSeNa (932 I0) indranandi yogIndra (939 I0) kAvya grantha saM0) (?) dhammarasAyaNam (prA0, 193) caraNasAra (prA0) kandarpacaritra (saM0) kathAratnasamudra (ka0 ?) paumacariu (apa0) suloyaNAcariu (prA0), vaidyagAhA (prA0, 4000) vRSabhanAthapurANa (saM0) dharmaparIkSA (prA.) yogasAra prAbhRta (saM0) akalaMka carita (saM0) dharmazarmAbhyudaya (saM0), jIvandharacampU (saM0) samayasArakI AtmakhyAti TIkA tathA kalaza, pravacanasAra kI tattvadIpikA TIkA, paMcAstikAya TIkA, tattvArthasAra, paruSArthasiddhayupAya, (saba saM0) DhADhasIgAthA (prA0),zrAvakAcAra (prA0) jainendra kI mahAvRtti-mUla sUtrapATha para (saM0, 12000) bRhatkathAkoza (saM0, 157 kathAe~) vi0 saM0 989 jvAlAmAlinIkalpa (saM0, zaka 861), vajrapaMjarAdhanA (saM0), zrutAvatArakathA (saM0) AdipurANa campU (ka0, zaka 863) vikramArjunavijaya yA paMpabhArata (ka0) vikramArjunavijaya yA paMpabhArata (ka0) prAkRta kathAkaumudI (prA0) yazastilakacampU (saM0, zaka 8882), upAsakAdhyayana ( saM0), pArzvanAthacaritra, adhyAtmataraMgiNI yA yogapradIpa, yogamArga, dhyAnapaddhati, (40) syAdvAdopaniSad, yukticintAmaNi, nyAyavinizcayaTIkA, SaNNavatiprakaraNa, nItivAkyAmRta, trivargamahendra-mAtali saMjalpa, subhASitasaMgraha, (saba saM0) / yogIndragAthA (prA0, 205) dravyasvabhAvaprakAza nayacakra (prA0, 423) SaDdarzana pramANa-prameyAnupraveza (saM0) mUlArAdhanA TippaNa (saM0) tattvavicAra (prA0, 95) candraprabhAcaritra kAvya (saM0) satvasthAna (vistara satvatribhaMgI yA vizeSa sattA tribhaMgI (prA0, 41), karmaprakRti (prA0, 37), paMcaparuvaNA (prA0, 37) paMpa (AdipaMpa) (941 I0) zrIcandramuni (941-866 I0) zrIcandramuni (941-86 I0 somadevasUri (945-975 I0) devendra (la0 950 I0) mAilla dhavala , zubhacakra jayanandi vasunandiyogI (la0 950 I0) vIranandi AcArya kanakanandi -279 -

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vRSabhanandi (la0 950-75 I0) karmaprakRti (prA.), karmastavana (saM0), karmasvarUpa varNana (ka0) guNabhadra guNabhadrasaMhitA (saM0) siddhasena nItisArapurANa (saM0, 15630) siMhanandi anuprekSA kathA (apa0) Atmasambodhana (prA.) vIrabhadra (652 I0) ArAdhanA patAkA (pra0 990, vi0 saM0 1008) nemicandra siddhAntacakravartI (955-85 I0) gommaTasAra jIvakANDa (733), karmakANDa (972), labdhisAra, trilokasAra, karmaprakRti, AsravatribhaMgI, udamyatribhaMgI, bhAva tribhaMgI, prakRtisamutkIrtana, paMcasaMsAra, (saba-prA0) cAmuNDarAya vIramArtaNDa vIramArtaNDI TIkA (ka0), triSaSTilakSaNa mahApurANa yA cAmuNDarAyapurANa (ka0), cAritrasAra (saM0), bhAvanAsArasaMgraha (saM0) puSpadanta mahAkavi (959-74 I0) tisaTThimahApurisuNAlaMkAru-mahApurANa (apa0, 20000), NAyakumAracariu (apa0), jasaharacariu (apa0), kathAmakaraMda (apa0), kozagrantha (?), zivamahimnastotra (saM0) ponna (960-90 I0) zAntinAthapurANa (ka0), jinAkSaramAle (ka0) ranna (960-95 I0) ajitanAthapurANa yA purANatilaka (ka0), sAhasabhImavijaya yA gadAyuddha (ka0) cANikyanandi mahApaMDita (965-1000 I0) parIkSAmukhasUtram (saM0) jayadeva (968 I0) nAgakumArakathA, chandazAstra, candralokAlaMkAra (1624), saba sN0| dhanapAla dhakkar3a, (la0 970 I0) bhavisayattakahA (apa0) vIranandi (la0 975 I0) sukumAlacaritra (prA.) matisAgara , vidyAnuvAda mantrazAstra (saM0) bhUpAlakavi gollAcArya (la0 975 I0) bhUpAlacaturviMzatistotra (saM0) siddhasena muni caubIsa (tIrthakara) ThANA (prA0) bhAvasena traividya zAkaTAyana zabdAnuzAsanakI TIkA, kAtantrarUpamAlA yA kAtantra, laghuvRtti (3000), vizvatattva prakAza, pramAprameya-saba saM0 mAdhavacandra vaividha (la0 975-1000 I0) trilokasArakI TIkA (saM0), kSapaNAsAra (saM.) nAgavarma karNATaka kAdambarI, nAgavarmanighaNTu yA abhidhAnaratnamAlA, bhASAbhUSaNa, chandAmbudhi (zaka 912), (saba ka0) kaNibhedayyAra elAti (ta0 ,nItikAvya), tirNamAlenU raimbutu (ta0,zRMgArakAvya) amRtasAgara yApparuMgalakArika-vRttisahita chandazAstra (ta) -280 -

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bihAra meM jainadharma To upendra ThAkura, bodhagayA yaha ThIka hI kahA gayA hai ki jainadharma kabhI kisI saMkucita dRSTikA zikAra nahIM banA aura usakA dRSTikoNazabdake sahI arthameM udAra aura udAtta rahA hai| sAtha hI, jainiyoMne dezake kisI eka bhAga taka hI apane kAryakalApoMko sImita nahIM rakhA, prAyaH dezake pratyeka kone meM ve phaile hue haiN| unake aMtima tIrthaMkara yadi uttara bihAra (videha athavA mithilA) meM utpanna hue the, to unheM magadha ( dakSiNa bihAra ) meM nirvANa prApti huA, jo mukhyatayA unakA kArya kSetra bhI rahA thA / unake pahale pArzvanAtha yadyapi vArANasImeM utpanna hue the phira bhI tapasyA karane vaha magadhake sammeda zikhara (pArzvanAtha parvata) para hI aaye| unase bhI pUrvake tIrthaMkara neminAthane bhAratake pazcimI kSetra kAThiyAvAr3ako apanI tapasyA, upadeza evaM nirvANakA kSetra banAyA thA / prathama tIrthaMkara AdinAthane ayodhyA meM janma lekara bhI kailAza parvata para tapasyA kI / tAtparya yaha hai ki uttara meM himAlayase lekara pUrva meM magadha aura pazcimameM kAThiyAvAr3a taka ina jaina muniyoM evaM AcAryakA kAryakSetra thA jo inakI nirantara sAdhanA evaM nirvANase digadiganta meM mukhara ho cukA thA [ 1 ] atait bhAMti jainadharmake itihAsa meM bhI bihArakI eka mahatvapUrNa bhUmikA rahI hai / anya kSetroMkI apekSA bauddha dharma tathA jainadharmake vikAsa evaM pracArame bihArakA adhika yogadAna rahA hai / bhagavAn mahAvIrakA janma vaizAlI meM huA thA jahA~ unhoMne bAlyAvasthA tathA jIvanakA prArambhika samaya vyatIta kiyA thA / isa taraha vaizAlIkI mahattA jainiyoMke lie vahI hai jo sAranAtha tathA anya bauddha sthAnoMko cIna, varmA tathA anya bauddha dezoMke lie hai / kintu, sabase duHkhada bAta to yaha hai ki brAhmaNa-granthoMmeM vaizAlI evaM usase sabhI kArya-kalApoMkI ghora upekSA kI gayI hai / 7 vIM sadImeM jaba hvenasAMgane isa bhUbhAgakI yAtrA kI to eka ora hiMdU devI-devatAoMke mandira mile, vahIM dUsarI ora adhikAMza bauddha vihArake mAtra bhagnAvazeSa / kucha jaina maMdira avazya the jahA~ kAphI saMkhyA meM nirgrantha muni vAsa kara rahe the / kintu, paTanA jilA-sthita pAvApurI (jahA~ mahAvIrako nirvANa prApta huA thA) tathA campApurI (bhAgalapura) kI bhA~ti jainiyoMkI dRSTimeM bhI isa sthAnakA vaha mahatva abhI hAla taka nahIM thA aura na hI isa bhUbhAga meM kisIne jaina avazeSoMkI khojakA prayAsa kiyA / kucha varSa pUrva isa ora vidvAnoMkA dhyAna AkarSita huA hai jisake phalasvarUpa ekabAra naye sire se isake sambandhameM gaveSaNA - kArya prArambha hue haiM / " bhagavAn mahAvIrake pitA vaizAlIke nAgarika the aura mAtA videha athavA mithilAkI kanyA / mahAvIrake ojasvI vyaktitva evaM upadezoMke phalasvarUpa vaizAlI usa samaya jainamatakA sarvAdhika mahatvapUrNa kendra bana gayI thI jahA~ deza ke kone-konese zramaNamuni Akara sAdhanA karate the / bArahaveM tIrthaMkara vadhupUjyako campApura (bhAgalapura) meM nirvANa prApta huA thA aura iksIsaveM tIrthaMkara neminAthakA janma mithilAmeM hI huA thA / svayaM mahAvIrane bhI vaizAlI meM bAraha tathA mithilAmeM 6 varSARtue~ bitAyI thIM / 1. vistRta vivaraNake liye dekhiye, lekhakakI pustaka " sTaDIja ina jainijma eNDa buddhijma ina mithilA", adhyAya 3 / 36 - 281 -

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jaina granthoM evaM tatkAlIna anya sAkSyoMke AdhAra para yaha spaSTa hai ki aMga (bhAgalapura), magadha, bajji, licchavi kSetra (jisameM videha bhI sammilita thA) tathA kAzI-kozala sAmrAjya mahAvIra ke kArya-kSetra the jahA~ nirgrantha anuyAyI bhagavAnake upadezoMke pracAra-prasArameM lage the| bauddha-granthoMse jJAta hotA hai ki rAjagIra, nAlandA, vaizAlI, pAvApurI tathA sAvatthI (zrAvastI) meM hI mahAvIra tathA unake anuyAyiyoMkI dhArmika gatividhi adhikAMzataH sImita thI aura licchaviyoM tathA videha-nivAsiyoMkA eka bahata bar3A samUha unakA kaTTara anuyAyI bana cukA thaa| unake kucha samarthakoMkA to tatkAlIna samAjameM bahuta mahatvapUrNa sthAna thA jaise licchavi senAdhyakSa siha athavA siMha, saccaka AdikA / tAtparya yaha ki apane yugameM vaizAlI tathA videhameM samAjake sabhI vargoM-choTe athavA bar3e-para unakA adbhuta prabhAva thA jisake phalasvarUpa jaina 'Arya dezoM meM mithilA athavA videhakI bhI gaNanA hotI thii| isa prakAra bhAratIya saMskRtike u vaizAlI aura videhako dharma tathA darzanake kSetrameM paryApta khyAti prApta ho cukI thI aura vahA~ke dharmopadezaka bhagavAn manAvIra dvArA nirdezita dharma-mArga para calaneke phalasvarUpa bauddhadharmake abhyudayake pUrva hI samasta dezameM apanA eka vizeSa sthAna banA cuke the| adhikAMza vidvAnoMkA aisA mata hai ki bauddhadharmakI bhA~ti jaina mata bhI brAhmaNa dharmake viruddha pratikriyA evaM asaMtoSakA pariNAma thA, kintu tatkAlIna sAkSyoMkA anuzIlana karane para yaha spaSTa ho jAtA hai ki sAmAnyata: brAhmaNa dArzanika jainiyoM athavA jainamatase utanI IrSyA nahIM rakhate the jitanI bauddhoMse / yaha sahI hai ki jainadharma tathA darzanakA jo vartamAna svarUpa hai usake sraSTA evaM pravartaka bhagavAn mahAvIra the, kintu yaha mata unake abhyudayake pUrva bhI maujUda thA aura unase pahale 23 tIrthakara ho cuke the| brAhmaNa dArzanika ina tIrthaMkaroMke upadezoMse paricita the aura bahadhA ApasameM una logoMmeM vicAroMkA AdAna-pradAna bhI hotA rahatA thaa| isaliye, zabdake vAstavika arthameM yaha nahIM kahA jA sakatA ki jainamata brAhmaNa dharmake viruddha eka vidrohake rUpameM puSpita evaM pallavita huaa| jainamatakA bIjAropaNa to bahuta pahale hI ho cukA thA, kintu mahAvIrake abhyudayake bAda isakA paryApta vikAsa haa| yaha sahI hai ki brAhmaNa dArzanikoMne jaina siddhAntoMkI AlocanA kI kintu usa ugratA evaM kaTatAse nahIM jo unake dvArA kI gayI bauddhamatakI AlocanAmeM lakSita hotI hai| sAtha hI mahAvIrane bhI vedoMkI sattAkI AlocanA avazya kI thI kintu usa rUpameM nahIM jisa taraha buddhane kI thii| tAtparya yaha hai ki bauddhoMne dharmake nAma para jo AkrAmaka nIti apanAyI thI, jainI usase alaga rahe / vAstavikatA to yaha hai ki 'trivarNa'-brAhmaNa, kSatriya tathA vezyako mAnyatA pradAna kara mahAvIrane aparokSa rUpase samAjameM paramparAgata jAti-vyavasthAko svIkAra kara brAhmaNa dArzanikoMkI vAgdhArAko kuMThita kara diyA thaa| mahAvIra evaM buddhake samaya samasta uttara bhAratameM eka hI tarahakI Athika-dhArmika sthiti thii| jAti-vyavasthA evaM tajjanya kurItiyoMse tatkAlIna samAjagrasta thaa| parIhitavAda samAjake DhA~ceko khokhalA kiye jA rahA thaa| apaneko 'bhadeva' kahane vAle brAhmaNa parohita dharmake nAma para samAjake nirdhana vargako tabAha kiye haye the| dharmake kSetrameM kurItiyA~ isa hada taka baDha gayI thIM ki janaka tathA yAjJavalkya-jaise RSiyoMko bhI isake viruddha AvAja uThAnI par3I jo upaniSada granthoMse spaSTa hai| samAjake adhikAMza varga isase trANa pAneke liye kisI naye mArgakI pratIkSA kara rahe the aura ThIka aise hI samaya mAnavatAkI do 1. vinayapiTaka / 2. majjhimanikAya / - 282 -

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amara vibhUtiyoM-mahAvIra aura buddha-kA bhAratIya raMgamaMca para AvirbhAva huA, aura yaha svAbhAvika hI thA ki purohitavAdase trasta janasAdhAraNa inakI ora AkarSita hoM aura inake batAye mArgoM para utsAhapUrvaka cleN| isa maukase lAbha uThAkara mahAvIrane kUcha saMzodhanoMke sAtha pAvake dharmako logoMke samakSa lpakAlameM hI apane 'samAnatA evaM ahiMsAke siddhAntoM ke kAraNa kAphI lokapriya ho claa| nake upadeza itane prabhAvotpAdaka the ki brAhmaNoMkA eka varga bhI pravrajita hokara unakA anuyAyI bana gayA / ina brAhmaNoMmeM adhikAMzataH buddhijIvI the jinake athaka prayAsase yaha aura bhI Age bddh'aa| mahAvIrakI dRSTi meM brAhmaNa ho athavA zUdra , zreSTha ho athavA nIca-sabhI barAbara the / vaha brAhmaNako 'janmanA' nahIM, 'karmaNA' mAnyatA dete the aura unake anusAra samAjake sabase nimna varga meM janma lekara bhI eka cAMDAla apanI yogyatAse samAjameM sarvocca sthAna prApta kara sakatA thaa| brAhmaNadharmakI bhA~ti hI jaina - punarjanmake ananta cakroMse mukti pAneke siddhAntoMmeM vizvAsa karatA hai|' kintu, isakI prAptike lie brAhmaNoM dvArA batAye gaye mArgoMko vaha nahIM maantaa| isakA lakSya nirvANaprApti hai, na ki sArvabhauma AtmAse tAdAtmya sthApita krnaa| donoMmeM antara bahuta kama hai jo jAtigata vibhedake kAraNa hai| mahAvIrane na to unakA virodha kiyA aura na hI unakI sabhI vastuoMko maanaa| unake anusAra yadyapi pUrva janmake kRtyoMse hI manuSyakA punarjanma-UMcI athavA nIcI jAti-nirdhArita hotI hai, phira bhI isa janmameM pavitra evaM dhArmika AcaraNa dvArA koI bhI vyakti nirvANa athavA mokSake ucca zikhara taka pahu~ca sakatA hai| tAtparya yaha ki tIrthaMkara mahAvIrake lie jAtikA koI mahattva nahIM thA, vaha to cAMDAla meM bhI devAtmAko khojate the| [3] saMsArameM sabhI duHkha aura vipattise ghire haiM, unase maktikI kataI sambhAvanA nhiiN| isIlie unhoMne samasta prANiyoMke utthAnakA mArga btaayaa| jAti-vyavasthA to mAtra paristhitigata hai aura koI bhI dhArmika puruSa ucita mArga para calakara ina bandhanoMko AsAnIse tor3a sakatA hai| mukti kisI varga-vizeSa athavA jAti-vizeSakI dharohara nahIM hai| mahAvIrane manuSya aura manuSya tathA nara aura nArIke bIca jarA bhI antara nahIM mAnA / jainiyoMkA aisA vizvAsa rahA hai ki 'jina' kSatriya varga athavA kisI udAtta parivAra meM hI paidA hote haiM / dUsare zabdoMmeM, mahAvIrane yaga-yugAntarase calI A rahI jAti-vyavasthA para parokSa rUpase prahAra kara bhI aparokSa rUpase use mAnyatA dI jisake phalasvarUpa brAhmaNa-dArzanikoMse unakI aisI bhir3anta nahIM huI jo bauddha dArzanikoMse aura, yahI kAraNa hai ki jainamata Aja bhI apane pUrva rUpame jIvita hai jabaki hindUdarzanane 12vIM sadI taka Ate-Ate bauddhamatako pUrNatayA AtmasAta kara liyaa| yaha ullekhanIya hai ki jainadharmakI rakSA bahuta kucha jainiyoMke anuzAsita jIvana evaM siddhAntoMkA tatparatApUrvaka pAlanake kAraNa haI / IsAse tIna sau varSa pUrva bhadrabAhake samaya jainasaMghameM jo vibhAjana huA, usake bAdase lekara aba taka unake prAyaH sabhI mUla siddhAnta aparivartita rahe aura Aja bhI jaina sampadAyake anuyAyiyoMkA dhArmika jIvana do hajAra varSa pUrva jaisA hI hai| kisI bhI prakArakA parivartana svIkAra na karanA jainiyoMkI eka khAsa vizeSatA rahI hai| bahatase tuphAna Aye aura gujara gaye lekina yaha vizAla vaTavRkSa apane sthAna para aDiga rahA / mahAvIra eka advitIya vyaktitva the jo manuSyakI AtmapUrNatAke lakSya para 1. sekeDa buksa Apha dI TrasTa, bhAga 32, pR0 213 / 2. bI0 sI0 laoN0, mahAvIra, pR0 44 / - 283 - .

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vizeSa jora dete the| unhoMne kabhI bhI vaisI bAtoMkA upadeza nahIM diyA jina para unhoMne svayaM vyavahAra nahIM kiyA ho| apanI antarAtmAkI jyotise dUsaroMke hRdayameM jyoti jagAnA hI unakA lakSya thA / abhUtapUrva sahiSNutA, sarvasva tyAga, kSamAzIlatA, mAnavatA, saMvedanazIlatA, pIr3A aura tyAga, prema aura dayAke mAno vaha jIvita pratIka the / 'kaivalya' kI prAptike pazcAt vaha eka ciraMtana sArvabhauma vyaktitvake rUpameM mAnavatAke samakSa Aye-vaha vyaktitva jo vizva mAnavatA para sadAke lie apanI amara chApa chor3a jAtA hai| uccatama jIvanakA mUlabhUta siddhAnta ahiMsA hai jisakA vyAvahArika rUpa unhoMne apane ziSyoM evaM anuyAyiyoMke samakSa rkhaa| manuSya ho athavA jIva-jantu sabake prati prema aura ahiMsAkI bhAvanA Avazyaka hai baDI ho athavA choTo-manaSyako nIce girAtI hai aura usase jIvanakI sArthakatA naSTa ho jAtI hai| naitikatA, nirvANa athavA mukti, kriyAvAda (karmakA siddhAnta) tathA syAvAda jainamatake kucha aise mUlabhUta siddhAnta haiM jo sArvabhauma evaM sArvajanIna haiM aura inake abhAvameM mAnavatA kabhI nahIM panapa sakatI hai| yaha ThIka hai ki bauddha matakI bhA~ti jainamata dezake bAhara lokapriya nahIM ho sakA, kintu isake sAhitya, darzana, sthApatya kalA, citra-kalA tathA mUrtikalA bhAratakI aisI dharohara haiM jo sadA-sarvadA vizvamAnavakA dhyAna apanI ora AkarSita karatI rheNgii| bhAratIya darzanako jaina dArzanikoM evaM naiyAyiyoMkI dena kisIse kama nhiiN| yaha ThIka hai ki kisI azoka athavA harSa jaise samrATa kA saMrakSaNa isa dharmako prApta nahIM ho sakA, phira bhI kAzI, magadha, vaizAlI, aMga, avanti, malla, zuGga, zaka-kuSANa tathA kucha gupta zAsakoMkA prazraya ise avazya milA jo inakI pragatimeM kAphI sahAyaka huaa| rAjakIya saMrakSaNake abhAvakI pUtti usa yugake kucha mUrdhanya jaina dArzanikoM dvArA huI, jisameM siddhasena divAkara (533 I0 : jaina nyAyake pravartaka), samantabhadra (600 I0), alaMkadeva (750 I0), pATaliputrake vidyAnanda (800 I0), prabhAcandra (825 I0), mallavAdina (827 I0), abhayadevasUri (1000 I0), devasUri, candraprabha sUri (1102 I0), hemacandra sUri (1088-1172 I0), Ananda sUri tathA amaracandra sUri (1193-1150 I0), haribhadra sUri (1168 I0), mallisena sUri (1292 I0) Adike nAma vizeSa rUpase ullekhanIya haiN| inameMse adhikAMza magadha athavA bihArake the jinhoMne apanI amara kRtiyoM se jaina sAhitya evaM darzanakI sabhI zAkhAoMko puSpita evaM pallavita kiyA aura bauddha naiyAyika jaise diGnAga evaM dharmakIrti tathA akSapAda, udyotakara, vAcaspati aura udayana jaise durddharSa maithila dArzanikoM aura manISiyoMke tarkokA khaNDana kara jainamatako pratipAdita kiyaa| usa samaya bauddha, jaina tathA maithila dArzanikoMke bIca aksara zAstrArtha evaM eka dUsareke matoMkA khaNDana-maNDana huA karatA thA, kintu yaha vivAda bauddha evaM hindU naiyAyikoMke bIca jitanA ugra huA karatA thA, utanA hindU aura jaina manISiyoMke boca nhiiN| vAstavikatA to yaha hai ki zramaNamuni (jaina) tathA vaidika RSi bhAratIya itihAsake prArambhase hI sAtha-sAtha cintanamanana karate A rahe the aura jana sAdhAraNameM unakA eka-sA sammAna thA, yadyapi unake AdarzoM evaM mArgoM meM kAphI antara thaa| kabhI-kabhI apane-apane AdarzokI rakSAke lie unake bIca bhI kaTu vivAda huA karate the, phira bhI ye RSi aura muni sAmAnya janoMkI dRSTimeM itane sammAnita the ki dhIre-dhIre inake bIca koI bhI sAmpradAyika antara nahIM raha pAyA aura kAlakramase ina zramaNoMne yaha bhI dAvA kiyA ki ve vAstavameM sacce brAhmaNa the| jo bhI ho, yaha to mAnanA par3egA ki ina dArzanikoMkA ApasI vivAda bhAratIya nyAya darzanake lie varadAna bana gyaa| 1. jarnala oNpha dI bihAra risarca sosAiTI, 1958, pR0 2, tathA buddha jayantI vizeSAMka, khaMDa 2 / 2. vahI, 1958, pR0 2-3 / - 284

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[ 4 ] sAhityika sAkSya ke atirikta bihAra meM janamata ke sambandha meM hameM purAtAtvika sAkSyoM -- jaise jaina kalA tathA sthApatya jisake avazeSa samasta uttara bhAratameM Aja bhI pAye jAte haiM--se bhI paryApta sahAyatA milatI hai / vAstava meM bhAratIya kalAko jainiyoMkI dena kisIse kama nahIM hai / sthApatyakalAke kSetrameM jaina kalAkAroMne jo pUrNatA prApta kI, usakA dRSTAnta anyatra kahIM bhI milanA kaThina hai / yadyapi bihAra meM jaina kalAke bahuta se avazeSa prApta haiM, phira bhI yaha bar3e khedakI bAta hai ki bhagavAn mahAvIrakI janmabhUmi vaizAlI meM koI aisA avazeSa nahIM milatA jo jaina saMghase sambandhita ho / hA~, jaina sAhitya meM vaizAlI tathA usake pArzvavartI kSetroM meM tatkAlIna jaina mandiroMke kaI ullekha milate haiM / 'uvAsagadasAo" meM aisA kahA gayA hai ki jJAtrikoMne apanI nivAsa - bhUmi kollAgake nikaTa eka jaina mandirakA nirmANa karavAyA thA jo 'duipalAsa ciya' (caitya ) ke nAmase vikhyAta thA / bauddha paramparAkI bhA~ti hI jainiyoMmeM bhI apane tIrthaMkaroMkI samAdhike Upara stUpanirmANakI paramparA thI aura vaizAlImeM jaina muni suvratakI samAdhi para usa prakArake eka stUpakA varNana milatA hai / isI prakArake eka dUsare stUpakA ullekha mathurAmeM milatA hai jo jaina muni supArzvanAtha kI samAdhi para nirmita huA thA / vaizAlIke stUpakI carcA ' AvazyakacUrNi ' 3 meM kI gayI hai jisameM isa prakAra ke kaI prasaMga Aye haiM / abhI hAla meM kauzAmbI tathA vaizAlImeM jo utkhanana hue haiM unameM vibhinna raMgoM evaM 'citrita uttarI kRSNa mRdbhANDa' (ena0 bI0 pI0 veyara) ke kaI namUne mile haiM, jisase yaha spaSTa hai ki isI zailIkA janma magadha meM hI huA thA / 'aupapAtika sUtra' meM 'vampA nagarake uttara-pUrva sthita AmrazAlavana meM jisa pUrNabhadra caityakA ullekha milatA hai vaha atyanta prAcIna tathA apane DhaMgakA nirAlA thA jisake varNanase jaina kalAkAroMkI sthApatya kalA sambandhI dakSatA para pUrNa prakAza par3atA hai| abhI hAla meM vaizAlI meM bhagavAn mahAvIrakI eka pAlakAlI mUrti milI hai jo vaizAlI gar3hake pazcima sthita eka mandira meM pratiSThApita hai jahA~ bhAratake konekonese jainI zraddhAvanata ho apane 'jainendra' kI pUjA karane bar3I saMkhyAmeM pratyeka varSa, vizeSakara bhagavAn mahAvIrakI jayantIke avasara para vahA~ jAte haiM / yaha sthAna eka pavitra jaina tIrtha sthala ho calA hai| begUsarAyakA jayamaMgalagar3ha bhI jainiyoMkA eka prAcIna sthAna mAnA jAtA hai, yadyapi isakI puSTimeM abhI taka koI Thosa purAtAtvika sAkSya prApta nahIM ho sakA hai| kahA jAtA hai ki maurya zAsaka sampratine bahutase jaina maMdiroMkA nirmANa karavAyA thA, kintu kheda hai ki abhI taka usake koI bhI avazeSa prApta nahIM ho sake haiM / aMgadeza (Adhunika bhAgalapura ) kA maMdAra parvata jainiyoMkA eka pavitra sthAna mAnA jAtA hai, kAraNa yahIM para bArahaveM tIrthaMkara vasupUjyanAthane nirvANa prApta kiyA thA / isa parvatakA zikhara atyanya pavitra mAnA jAtA hai aura logoM kA aisA vizvAsa hai ki yaha bhavana zrAvakoMke liye nirmita kiyA gayA thA jisake eka prakoSTha meM Aja bhI eka 'caraNa' rakhA huA hai / yahA~ para kucha aura jaina avazeSa mile haiM / bhAgalapurake nikaTa karNagar3ha meM bhI jainadharmase sambandhita avazeSa mile haiM aura yahA~ke prAcIna durgake uttara eka jaina vihArakA bhI ullekha milatA hai / dakSiNa bihAra kI apekSA uttara bihAra (mithilA) meM jaina purAtAtvika avazeSa, jinakA varNana Upara kiyA jA cukA hai, bahuta kama milate haiM / kintu yadi vibhinna aitihAsika sthaloM para utkhanana kiye jAyeM to 1. guerinota, la rilijana jaina, pR0 279 / 2. hoernale, bhAga 1, pR0 2 / 3. jinadAsa kRta 'AvazyakacUrNa' (676 I0), pR0 223-27, 567 / - 285 -

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usa bhUbhAgameM bhI aneka jaina sthala mileMge, isameM jarA bhI sandeha nhiiN| madhya bhArata, uttara pradeza tathA bihArameM aneka jaina mUrtiyA~ prApta huI haiM aura hajAroM kAMsya mUrtiyA~ pazcimI bhAratako sthAnIya kalAzailImeM milI haiM jinake adhyayanase jJAta hotA hai ki rAjasthAnakI bhA~ti hI bihAra tathA baMgAlameM bhI jainiyoMkI apanI utkRSTa kalA-zailI thii| uttara bihArake viparIta dakSiNa bihArameM jaina kalAke kucha utkRSTa namUne milate haiN| prasiddha kalAmarmajJa parsI brAunane yaha ThIka hI kahA hai ki jaina kalAkAroMne kucha vizeSa parvatoM ('Mountains of Immortality') kA cayana kara unake zikharoM para mandiroM tathA stupoMkA nirmANa kara unheM kalA jagata meM amara kara diyaa| ina parvatIya pradezoMko 'maMdira nagara' kahanA koI atyukti nahIM hogii| inameM se pratyeka maMdira athavA 'tIrtha' sadiyoMke zraddhApUrNa adhyavasAyake jIvita pratIka hai jo kisI bhI dRSTise vilakSaNa aura bejor3a kahe jA sakate haiM / cAhe pArzvanAtha parvatake maMdira hoM athavA rAjagIrake, ye apane Apa meM eka pavitra nagara haiM jo bhavanoMke dRzyako prathama dRSTimeM hI zraddhAse paripUrita kara dete haiM / zAhAbAda jile meM to 'dharmacakra' bhI pAye gaye haiN| ThIka yahI bAta hajArIbAgake kuluhA parvatake sAtha bhI hai / yahA~ jaina tIrthakara zItalanAthakA janma huA thA aura yahA~ digambara sampradAyakI kAphI mUrtiyA~ milI haiN| yahA~ para pattharoMko tarAza kara jo dasa digambarI mUrtiyA~ gar3hI gayI haiM unheM loga pA~co pAMDava tathA unake dAsoMkI mUrtiyA~ bhI mAnate haiM, jo tarkasaMgata nahIM aNctaa| isI prakAra choTA nAgapurakA mAnabhUmi jilA bhI kisI samaya jainadharmakA eka mahAna kendra thA / jaina purAtatvake jitane avazeSa yahA~ prApta hue haiM, saMbhavataH bhAratake kisI bhI sthAnameM abhI taka itane nahIM mile hai| prAcIna kAlameM baMgAla athavA bihArase ur3IsA jAneke liye mAnabhUma hokara hI logoMko jAnA par3atA thaa| ur3IsA-sthita khaMDagiri parvatakI guphAoMmeM jainiyoMke vilakSaNa purAtAtvika avazeSa mile haiM / ur3IsAkA prasiddha samrATa khAravela gayA-sthita barAbara pahAr3iyoM taka AyA thA aura mAnabhamake mAdhyamase hI bihAra aura ur3IsAke bIca usa samaya samparka sthApita thaa| mAnabhamase itanI pracara mAtrAmeM jaina avazeSoMkI prAptike pIche yaha bhI eka kAraNa ho sakatA hai| hvenasAMgake anusAra yahA~ke bArAbhuma paraganAke 'bar3A bAjAra' nAmaka sthAna taka bhagavAna mahAvIra bhramaNa karane Aye the| balarAmapura, borAma, caMdanakiArI, pakabIrA, budhapura, dArikA, carrA, dulmI, devalI, bhavAnIpura, anaI, kaTarAsagar3ha, cecagA~vagar3ha Adi choTApurake aneka sthAnoMmeM jaina avazeSa bhare par3e haiM jinakA jainadharmake itihAsameM apanA eka khAsa mahatva hai| ThIka isI prakAra gayA, zAhAbAda, bhAgalapura, paTanA, mujaphpharapura Adi sthAnoMmeM bhI jaina avazeSa pAye jAte haiM jinakI carcA Upara kI jA cukI hai aura jinakA samyaka adhyayana, bihArameM jainadharmake vAstavika svarUpa evaM usake pracAra-prasArako jAnaneke liye atyanta Avazyaka hai| isa dizAmeM abhI hAlameM DA0 rAjArAma jainane apane laghugrantha 'zramaNa sAhityameM varNita bihArakI kucha jaina tIrtha bhUmiyAM' dvArA stulya prayAsa kiyA hai| kintu yaha to vizAla sAgarameM mAtra eka bindukI bhA~ti hai| 1. parsI brAuna, 'iMDiyana ArkiTekcara' (dI Tempula sITIja Apha dI jains)| 2. vizeSa vivaraNake liye dekhiye, pI0sI0 rAyacaudharI, 'jainijma ina bihAra' / 3' gayA jilA bhagavAna mahAvIra 2500 vA~ nirvANa-mahotsava saMgoSThI saMcAlana samiti dvArA 1975 I0 ' meM prakAzita / 2. isa sambandhameM vizeSa vivaraNake liye dekhiye, hIrAlAla jaina-kRta 'bhAratIya saMskRtimeM jainadharmakA yogadAna / ' - 286 -

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[5] isa prakAra hama dekhate haiM ki isa dharma kI AdhAra bhUmi utanI hI prAcIna hai jitanI vaidika paramparA, jisakA sabase bar3A pramANa RgvedameM ullikhita kezI jaise vAtArazA muniyoMkI sAdhanA hai jisase yaha spaSTa hai ki ve vaidika RSiyoMse to pRthak the, kintu zramaNa muniyoMse abhinna the| isake atirikta kezI tathA tIrthakara RSabhadevakA ekatva bhI hindu aura jaina purANoMse siddha hotA hai| vaizAlI tathA videhase prAraMbha hokara magadha, kozala, takSazilA aura saurASTra taka yaha zramaNa dharma phailA aura isake aMtima tIrthaMkara mahAvIrane chaThI sadI I0 pU0 meM ise suvyavasthita rUpa dekara deza-vyApI banA diyaa| sAtha hI usane uttara aura dakSiNa bhAratake vibhinna rAjavaMzoM tathA tatkAlIna samAjako prabhAvita kiyA aura apane AMtarika guNoMke kAraNa samasta dezameM Aja bhI apanA astitva usI prakAra surakSita rakhe hue hai| sAhityake atirikta isa dharmane guphAoM, stUpoM, maMdiroM, mUttiyoM, citroM evaM lalitakalAke mAdhyamase na kevala lokakA naitika va AdhyAtmika stara uThAne kA prayAsa kiyA hai, balki dezake vibhinna bhAgoMko isane apane saundaryase sajAyA hai aura, isa sAMskRtika yogadAnameM bihArakA apanA vizeSa sthAna rahA hai| jaisA ki Upara kahA jA cukA hai, 24 tIrthaMkaroMmeMse 22 tIrthaMkaroMne isI bhamimeM nirvANa-prApti kI jinameMse 20 tIrthaMkaroMne hajArIbAga jileke sammedazikhara ( pArasanAtha parvata ), 12 veM tIrthakara vasupUjyane campApurI tathA aMtima tIrthaMkara bhagavAn mahAvIrane nAlAndA jilA-sthita pAvApurImeM nirvANa prApta kiyaa| inake atirikta 19 veM tIrthakara mallinAtha tathA 21 veM tIrthakara neminAthakA janma videha athavA mithilAmeM huA thA jabaki 20 veM tIrthakara munisuvratanAtha rAjagirimeM tathA 24 veM tIrthaMkara mahAvIra vaizAlIke kuNDagrAmameM paidA hue the| suprasiddha jaina graMtha "tattvArthasUtra" kA praNayana svanAmadhanya jaina sArasvata umAsvAti dvArA pATaliputra meM hI haA thaa| jaina dharma tathA darzanake kSetrameM isakA mahatva isI bAtase AMkA jA sakatA hai ki isa para aba taka pA~ca-cha TIkAe~ likhI jA cukI haiM / yaha ThIka hI kahA gayA hai ki gItA, bAibila, kurAnazarIpha evaM gurugrantha sAhibakA jo mahatva hinduoM, IsAiyoM, musalamAnoM aura sikkhoMke lie hai, vahI "tattvArthasUtra" kA jainiyoMke lie hai / sAtha hI pATaliputrameM ho jaina-paramparAke aMtima zrutakevalI bhadrabAhukA nivAsa sthAna thaa| bhAratake prathama aitihAsika rAjavaMzake saMsthApaka candra gupta jainadharmameM dIkSita hue ki nahIM, yaha vivAdAspada hai, kintu yaha to nirvivAda hai ki pATaliputrake zAsaka nandarAja (lagabhaga cauthI sadI I0 pU0) Adi tIrthakara RSabhadevake mahAn upAsaka the jo kaliMga-samrATa khAravelake hAthIguphA abhilekhase spaSTa hai / bauddha matake prati adhika jhukAva hote hue bhI samrATa azokane barAbarakI pahAr3iyoM para AjIvikoM evaM nirgrantha (digambara jaina) sAdhuoMke lie guphAoMkA nirmANa kara unheM hara prakArakA saMrakSaNa pradAna kiyA / vAstavameM vihArake itihAsa meM yaha eka gauravojjvala, svaNima adhyAya hai| jaina saMskRta evaM prAkRta sAhitya ke anuzIlanase patA calatA hai ki kisa prakAra usameM vigata 2500 varSoMke bihArake jana-jIvanakA sarvAMgINa citra milatA hai| "sthAnAMgasUtra ke adhyayanase eka bahuta hI manoraMjaka bAta sAmane AtI hai ki dezake anya bhAgoMke nivAsiyoMkI apekSA "magadha dezake nivAsI adhika catura evaM buddhimAna huA karate the| ve kisI bhI viSayako saMketa mAtra se samajha lete the jabaki kozalake nivAsI ise dekhakara hI samajha pAte the aura pAMcAla dezavAsI use AdhA sunakara tathA dakSiNa dezavAsI use pUrApUrA samajha pAte the| (3 / 152) / " eka ora jahA~ jaina sAhityameM magadha-nivAsiyoMkI prazaMsA kI gayI hai, vahIM dUsarI ora brAhmaNoMne magadha dezako pApa-bhUmi batAkara vahA~ yAtrA karanA bhI niSiddha batAyA hai ! spaSTa hai ki tayugIna dharma sambandhI saiddhAntika matabheda hI isake pIche kAma kara rahA thaa|

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madhyapradezameM jainAcAryoMkA vihAra DA0 vidyAdhara joharApurakara, jabalapura madhyapradezameM jainadharma vartamAna madhyapradeza navambara 1956 meM astitva meM AyA aura isameM briTizayugake madhyaprAnta va barAra kSetra ke mahAkozala evaM chatIsagar3ha-kSetra, vindhya-kSetrake chattIsa rAjya, bhopAla rAjya tathA mAlava aura gvAliyara kSetrake aneka rAjya samAhita huye haiM / yaha kSetraphalakI dRSTise bhAratakA sabase bar3A rAjya hai aura vastutaH hI bhAratakA madhya hRdaya sthala hai| bhAratIya rAjanIti aura sAMskRtika itihAsameM isa kSetrakA maulika tathA amUlya yogadAna hai| isa kSetrake pratyeka mahattvapUrNa bhAgameM jainadharma ke anuyAyI pAye jAte haiM / isase isa kSetrake jaina saMskRtise prabhAvita honekA anumAna lagAyA jAtA hai / yaha anumAna taba puSTa ho jAtA hai jaba hama yaha dekhate haiM ki isake mAlava, vidizA, sonAgira, dazapura, gvAliyara, papaurA, ahAra, khajurAho, chatarapura, damoha, Adi kSetroMmeM aneka purAtAttvika mahattvake jaina avazeSa milate haiM jinakA aneka vidvAnoMne adhikRta adhyayana kiyA hai| isa kSetrameM jainadharmake pracAra-prasAra aura prabhAvake kAryameM aneka zreSThiyoM evaM rAjAoMke atirikta agaNita jainAcAryone bhI yogadAna kiyA hai| isa yogadAnakA sphuTa vivaraNa hI aneka sthaloM para milatA hai / isa yogadAnake mahattvako dRSTimeM rakhate huye maiM isa lekhameM ina kSetroMmeM 500 I0 pU0 se unnIsavIM sadIke bIcake caubIsa varSoM meM vicaraNa karane vAle yA vikAsa karane vAle kucha AcAryoMkI vivaraNikA de rahA hai jisase bhAvI zodhArthI isa kSetrameM kAma karaneke liye preraNA prApta kareM aura madhyapradezameM jaina saMskRtike vikAsa mUlyAMkita kreN| apanI sImAko dekhate huye maiMne yahA~ kucha pramukha kSetroMkA vivaraNa hI diyA hai, anya kSetroMke viSayameM sAmagrI ekatrakI jA rahI hai| mahAvIra-nirvANake eka hajAra varSa bhagavAna mahAvIrake nirvANake bAda prathama do zatAbdiyoMmeM madhyapradezameM jaina AcAryoMke vihArakA koI spaSTa varNana prApta nahIM hotaa| tadanantara AcArya bhadrabAhune ujjayinImeM vihAra kiyA, vahA~ rAjA candragupta ne una sabhIkA sammAna kiyA aura bAdameM unake saMghane dakSiNameM vihAra kiyaa| aisA varNana hariSeNAcAryake bahatkathAkozameM upalabdha hai / AcArya bhadrabAhake praziSya AcArya suhastike ujjayinImeM vihArakA aura vahA~ke zreSThI avanti sukumAra dvArA unase dIkSAgrahaNakA vRttAnta rAjazekhara sUrike prabandhakozameM milatA hai| AcArya kAlakake ujjayinImeM vihArakA aura vahA~ atyAcArI rAjA gardabhillake vinAzakA vRttAnta prabhAcandrAcAryake prabhAvakacarita meM tathA anyatra bhI prApta hotA hai / isa granthake anusAra AcArya vrajakA janma bhI avantI pradezameM haA thA tathA unhoMne ujjayinImeM AcArya bhadragaptake dazapUrva graMthoMkA adhyayana kiyA thaa| isa bAtakA bhI 1. jainazilAlekhasaMgraha, bhA0 1 prastAvanA, pR0 57 2. prabandhakoza (phorvasa sabhA saMskaraNa), pR0 38 3. prabhAvakacarita (nirNayasAgara saMskaraNa), pR0 38, pR08, pR0 114 -288 -

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ullekha pAyA jAtA hai ki AcArya vajrake ziSya AcArya rakSitakA janma dazapura (maMdasaura) meM huA thA tathA vidyAdhyayana ujjayinImeM huA thaa| AcArya samaMtabhA ne bhI mAlavA aura vidizA kSetrameM vihAra kiyA thA, aisA varNana zravaNavelagolake malliSeNaprazasti' nAmaka zilAlekha meM hai| AcArya siddhasenake bhI ujjayinImeM vihAra, rAjA vikramAditya dvArA unake sammAna aura dvAtriMzikA racanAkI kathAe~ prabhAvakacaritra, prabaMdhakoza AdimeM prApta haiN| vidizAke nikaTa udayagirikI eka pArzvanAtha mUrtikI pratiSThApanA AcArya bhadra kI paramparAke AcArya gozarmAke ziSya zaMkara muni ne san 426 meM kI thI, aisA vahA~ke zilAlekha se jJAta hotA hai| vidizAse hI prApta eka anya jina mUrtikI pratiSThApanA rAmaguptake rAjyakAlameM AcArya sarvasena kI thI, aisA usake pAdapIThake lekhase jJAta hotA hai| AThavIMse dasavIM sadI-gopAcala (gvAliyara) meM rAjA Ama (nAgabhaTa) dvArA nirmita jina maMdira kI pratiSThA AcArya vappabhaTTine kI thI, aisA prabaMdhakozase jJAta hotA hai| Amake pautra bhojake AmaMtraNa para vappabhaTTike gurubaMdhu nannasUri gopAcala padhAre the / yaha bhI isa sandarbha meM ullikhita hai| san 784 meM AcArya jinasenane harivaMzapurANakI racanA vardhamAnapurameM kI thii| eka matake anusAra ujjayanIke nikaTavartI nagara badanAvarakA hI purAnA nAma vardhamAnapura thaa| hariSeNAcAryake bRhatkathAkozakI racanA bhI isI nagarameM san 932 meM huI thii| AcArya devasena ne dhArA nagarameM sambat 990 meM darzanasArakI racanA kii| isI antima gAthAoMmeM sthala-kAlakA ullekha hai| khajarAhoke zAntinAtha maMdirake sthApanAlekhameM jo san 944 kA hai rAjA dhaMga dvArA sammAnita zreSThI pAhilake sAtha mahArAjaguru vAsavacandrakA bhI ullekha hai| AcArya abhimatagatine subhASitaratnasaMdohakI racanA san 993 meM rAjA muMjake rAjyameM kI thii| inake san 1016 meM racita paMcasaMgrahakA racanAsthAna masUtikApura (dhArake pAsa masoda grAma) ullikhita hai / gyArahavIM zatAbdI-prabhAvakacaritameM batAyA gayA hai ki AcArya mahAsenane sindhurAjake maMtrI parpaTake Agrahase pradyumnacarita mahAkAvyakI racanA kii| isIke anusAra AcArya vardhamAnane dhArA nagarameM vihAra karate huye jinezvarako sUripada pradAna kiyA thaa| jinezvarake ziSya abhayadevasUrikA janma bhI dhArAmeM hI kahA gayA hai| inakI paramparA kharataragacchake nAmase prasiddha hii| uttarAdhyayana TIkAkartA vAdivatAla zAntisUri, mahAkavi dhanapAlane guru mahendrasUri tathA nAbheyanemidvisandhAna kAvyake racayitA sUrAcAryakA dhArA nagarameM vihAra aura rAjA bhoja dvArA unake sammAnakA vRttAnta bhI prabhAvakacaritameM milatA hai| apabhraMza kathAkoza ke racayitA zrIcandrake kathanAnusAra unake guruke praguru AcArya zrutakIrti rAjA bhoja dvArA sammAnita huye the| unheM gAMgeya rAjA dvArA bhI sammAna prApta huA thA isase pratIta hotA hai ki 1. jainazilAlekhasaMgraha, bhA0 1, prastAvanA, pR0 141 2. jainazilAlekhasaMgraha, bhA. 2, pR0 57 3. jainasAhitya aura itihAsa, (premIjI), pR0 117 4. prabandhakoSa, pR0 84 (8-) jaina sAhitya aura itihAsa, pR0 147, 279, 412 5. jainazilAlekhasaMgraha, bhA. 2, pR0 190 6. prabhAvakacarita, pR0 263, 267, 218, 224 7. jainagrantha prazastisaMgraha (paramAnandajI), bhA0 2, pR0 7 37 -289

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DAla (jabalapura) kSetrameM bhI unakA vihAra huA hogA / isI prakAra gvAliyara ke samIpa dUbakuNDase prApta eka zilAlekha san 1088 kA hai jisameM vahA~ke jina maMdirakI pratiSThApanA AcArya vijayakIrti dvArA huI batAI gaI hai / lekhake anusAra vijayakIrtike guru AcArya zAntiSeNane rAjA bhojakI sabhA meM sammAna prApta kiyA thA / 2 AcArya prabhAcandrane rAjA bhoja aura unake uttarAdhikArI jayasiMhake rAjya meM nyAyakumudacandra aura prameyakamalamArtaNDa nAmaka mahattvapUrNa graMthoMkI racanA kI / AcArya nayanarindane rAjA bhojaka rAjyakAlameM dhArA nagarameM san 1044 meM apabhraMza kAvya sudarzanacaritakI racanA kI / inakI dUsarI racanA sakalavidhividhAna kAvya bhI bhojake hI rAjyameM pUrNa huI thI / san 1013 meM zrIcandra AcAryane dhArAmeM AcArya sAgarasenase adhyayana kara purANasArakI racanA kI tathA yahIM dasa varSa bAda uttarapurANa TippaNakI racanA kii| inakA padmapurANa TippaNa bhI bhojake hI rAjyakAlameM san 1030 meM likhA gayA / 4 vidizA ke samIpa baDohake jina mandirake dvAra para prApta san 1057 ke lekhameM AcArya ubhayacandra kA tathA san 1078 ke lekhameM maMtravAdI AcArya devacandrakA nAma ullikhita hai / 4 isI prakAra zravaNavelagola ke san 1115 ke eka zilAlekhase golAcAryakA paricaya milatA hai| ye caMdela vaMzake rAjakumAra tathA golla pradezake svAmI the tathA kisI kAraNase virakta hokara muni huye the / inakA mUlasthAna bundelakhaNDa kA uttarI kSetra pratIta hotA hai / lekhameM inake praziSyake praziSya meghacandra ke samAdhimaraNakA varNana hai / jabalapura se 40 mIla dUra bahurIvandameM eka bhavya zAntinAtha mUrtikI sthApanA AcArya subhadrane san 1130 meM lagabhaga rAjA gayAkarNake rAjyakAlameM kI thI, aisA usake pAdapIThalekhase jJAta hotA hai / 7 bArahavIMse caudahavIM zatAbdI - bar3avAnI ke samIpa cUligiri parvata para prApta san 1966 ke do lekhoMmeM AcArya rAmacandrakA varNana hai / inhoMne vahA~ indrajit kevalIkA mandira banavAyA thA prabandhakoza meM AcArya vizAlakIrti aura unake aneka vAdoMmeM vijaya prApta karane vAle ziSya madanakIrtike ujjayinImeM vihArakA varNana prApta hotA hai / madanakIrtikI zAsanacatustrizikAmeM mAlavAke tIna sthAna-dhArAke navakhaMDa pArzvanAtha, maMgalapura ke abhinandana aura bRhatpura ( bar3avAnI) ke bar3e deva ( bAvanagajA ) kA varNana bhI hai / khajurAhoMke do mUrtilekhoMmeM, jinakA samaya bArahavIM sadImeM anumAnita hai, bhaTTAraka AmranandikA nAma ullikhita hai / yahIMke eka anya mUrtilekha meM durlabha mandira - ravicandra - sarvanandikI AcArya paramparA bhI ullikhita / yahIM ke san 1958 ke eka mUrtilekhameM AcArya rAjanandike ziSya bhAnukIrtikA nAma bhI ullikhita hai / ' vizAlakIrti aura madanakIrtikA varNana dhArAke samIpavartI nalakacchApura ( nAlachA ) ke mahApaNDita 1. jainazilAlekhasaMgraha, bhAga 2, pR0 345 2. jainasAhitya aura itihAsa, pR0 290 287 3. jainagranthaprazastisaMgraha, bhA0 2, pR0 3 4. jainazilAlekha saMgraha, bhA0 1 142 5. jainazilAlekha saMgraha, bhA0 4, pR0 147 6. jainazilAlekha saMgraha, bhA0 3, pR0 143 7. prabandhakoza, pR0 131 8. jaina sAhitya aura itihAsa, pR0 347 9. jainazilAlekhasaMgraha, bhAga 4, pR0 40, 47 - 290

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AzAdharakI graMthaprazastiyoMmeM bhI milatA hai| madanakIrtine unakI prazaMsA kI thI aura vizAlakItine unase nyAyazAstra par3hA thaa| AzAdharane AcArya mahAvIrase dhArAmeM pramANazAstra aura vyAkaraNazAstra par3hA thA / AcArya sAgaracandra ke ziSya vinayacandrake Agrahase unhoMne iSTopadezaTIkA likhI thii| unake prazaMsakoMmeM muni udayasenakA nAma bhI ullikhita hai|' tapAgacchakI gurvAvaliyoMse jJAta hotA hai ki navya karmagranthoMke racayitA devendrasUri (svargavAsa san 1270) aura unake ziSya vidyAnandakA vihAra ujjayinImeM huA thaa| vidyAnandake gurubandhu dharmaghoSasUrike ujjayinI aura maNDapadUrga (mANDava)meM vihArakA varNana bhI inameM milatA hai| pAvAgiri (Una)ke san 1201 ke eka mUrtilekhameM pratiSThApaka AcArya dezanandikA nAma ullikhita hai| isI prakAra sonAgirike san 1215 ke eka mUrtilekhameM pratiSThApaka AcArya dharmacandrakA nAma ullikhita hai| prazastiyoMke anusAra jaba AcArya kamalabhadra mAlavAmeM salakhaNapurameM vihAra kara rahe the, taba san 1230 meM dAmodara kavine unake sAnnidhyameM neminAthacaritakI racanA kI thii| baDavAnIke nikaTa cUlagiri parvatakI eka jinamUrtike san 1312 meM lekhameM pratiSThApaka AcArya zubhakIrtikA nAma prApta hotA hai / dhanapAla kavike bAhubalicarita (san 1398) ke anusAra unake guru AcArya prabhAcandrane anya aneka nagaroMke sAtha dhArA nagarameM bhI vihAra kiyA thaa| pandrahavIM-solahavIM zatAbdI-AcArya guNakIrtike upadezase gvAliyarameM kavi padmanAbha kAyasthane san 1405 ke karIba yazodharacaritakI racanA kI thii| yahIM AcArya yazaHkIrtine san 1430 meM bhaviSyadatta kathA aura sUkUmAracaritakI pratiyA~ likhavAI thiiN| yahIM para unhoMne svayaMbhaviracita ariSTanemicaritakA jIrNoddhadhAra bhI kiyA thaa| gvAliyarameM hI AcArya guNabhadrane san 1450 ke karIba anantavratakathA Adi pandraha kathAoMkI racanA kI thii| isI prakAra AcArya jinacandra dvArA san 1457 meM aura AcArya siMhakIrti dvArA san 1474 meM gvAliyarameM jinamUrtipratiSThAmahotsava sampanna karAye gaye the| AcArya zratakIrtine damohake nikaTa jerahaTameM san 1457 meM harivaMzapurANakI racanA pUrNa kI thii|" suratake AcArya devendrakItine anya aneka sthAnoMke samAna avaMtI (mAlavA)meM bhI pratiSThAyeM karavAI thIM, aisA unakI paramparAkI paTTAvalIse jJAta hotA hai / isI paTTAvalIke'2 anusAra unake praziSya AcArya 1. paTTAvalI samuccaya (darzanavijayajI), bhA0 1, pR0 57, 60 2. anekAnta varSa 12, pR0 192 / 3. jainazilAlekhasaMgraha, bhA0 4, pR0 59 4. jainagranthaprazastisaMgraha, bhA0 2, pR0 139 5. anekAnta, varSa 12, pR0 192 6. anekAnta, varSa 7, pR0 83 / / 7. jainagranthaprazastisaMgraha, bhA0 1, pR. 4 8. jainagranthaprazastisaMgraha bhA0 2, pR0 83, 112 9. jainazilAlekhasaMgraha, bhA0 5, pR0 82, 84 10. jainagranthaprazastisaMgraha, bhA. 2, pR0 122 11. bhaTTArakasampradAya. pR0 169 12. jainagranthaprazastisaMgraha, bhA0 1, pR0 17 -291

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mallibhUSaNane bhI mANDava aura gvAliyarameM vihAra kiyA thaa| ina donoMkA samaya pandrahavIM sadI kI uttarArddha hai| isI samaya AcArya kamalakIrtine sonAgirimeM AcArya zubhacandrako paTTAdhIza banAyA thA, aisA kavi raidhU ke harivaMzapurANase jJAta hotA hai / ' AcArya siMhanandi mAlava pradezameM kAryarata the| aisA zrutasAgarakRta yazastilakacandrikAkI antima prazastise jJAta hotA hai| nemidattakRta zrIpAlacarita (san 1428)meM bhI yaha ullekha hai / sonAgirike san 1443 ke eka mUrtilekhase pratiSThApaka AcArya yazaHsenakA paricaya milatA hai / yahIMke san 1606 ke eka anya mUrtilekhameM AcArya yazonidhikA nAma ullikhita hai| satrahavIM zatAbdI-AcArya dharmakIrtine san 1612 meM mAlavAmeM padmapurANakI racanA kI thii| inhIMke harivaMzapurANakI prazastike anusAra isake guru AcArya lalitakIrtikA bhI mAlavAmeM vihAra huA thA / lalitakIrtikA san 1618 kA eka mUrtilekha rANoda (zivapurIke samIpa) tathA dharmakIrtikA san 1624 kA eka mUrtilekha sonAgirimeM prApta huA hai| vahA~ke san 1614 ke eka mUrtilekhameM AcArya lakSmIsena pratiSThApakake rUpameM ullikhita haiN| AcArya kezavasenane san 1631 meM mAlavAmeM karNAmRtapurANakI racanA kI thii| inakI aura AcArya vizvakIrtikI caraNapAdukAyeM sonAgirimeM hI san 1644 meM sthApita huI thiiN| yahIMke san 1651 tathA san 1690 ke lekhoMse AcArya vizvabhUSaNa dvArA vahA~ mandira nirmANa aura mUrtisthApanAkA patA calAtA hai| isI prakAra papaurAke san 1651 ke tathA ahArake san 1653 ke mUrtilekhoMse prariSThApaka AcArya sakalakItikA ullekha hai| yaha bhI patA lagatA hai ki AcArya surendrakIrtine gvAliyarameM sana 1683 meM ravivrata kathAkI racanA kI thii| ___ aThArahavIM sadI-sonAgirike vibhinna mUrtilekhoMse jJAta hotA hai ki vahA~ke pratiSThApaka AcArya aura unake jJAta varSa nimna prakAra haiM : kumArasena aura devasena, 1703, vasudevakIrti, 1755, mahendrabhUSaNa aura devendrakIti. 1732. devendra bhaSaNa, 1780 evaM mahendrakIti, 1799 / mAnapurA (jilA mandasaura)meM san 1730 meM AcArya devacandra paTTAdhIza huye the, aisA eka purAne patrase jJAta hotA hai / isI prakAra hAlame hI prakAzita eka lekhase jJAta hotA hai ki chatarapurameM san 1783 meM AcArya jinendra bhUSaNane eka mandirakI pratiSThA karavAI thii| ___ unnIsavIM zatAbdI-1deg sonAgirike unnIsavI zatAbdIke lekhoMse bhI aneka AcAryoMke nAma aura mUrtisthApanA varSa nimna prakAra jJAta hote hai : vijayakIti 1811; surendrabhUSaNa 1837, rAjendrabhUSaNa 1. jainazilAlekhasaMgraha, bhA0 5, pR0 82, 93 2. jainagranthaprazastisaMgraha, bhA0 1, pR0 36, 37; jainazilAlekhasaMgraha, bhA0 5, pR0 101, 103 3. jainagranthaprazastisaMgraha, bhAga 1, pR0 57 4. jainazilAlekhasaMgraha, bhAga, 5, pR0 104, 105 5. anekAnta, varSa 3, pR0 445 evaM varSa 10, pR0 115 6. bhaTTArakasampradAya, pR0 118 7. jainazilAlekhasaMgraha, bhA0 5, pR0 107, 109 8. bhaTTArakasampradAya, pR0 165 9. jaina sandeza, 28 apraila 77 10. jainazilAlekhasaMgraha, bhAga 5, pR0 110, 114 . -292 -

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1856, cArucandrabhUSaNa 1866; zIlendrabhUSaNa 1873 evaM lakSmIsena 1874 / inameMse suredrabhUSaNa dvArA san 1822 meM jabalapurake samIpa panAgarameM bhI mUrtipratiSThA huI thI, aisA vahA~ke mUrtilekhoMke dvArA jJAta hotA hai / isI prakAra cArucandrabhUSaNa dvArA san 1866,1867 evaM 1869 meM jabalapurake hanumAnatAla mandirameM mUrtipratiSThAyeM kI gaI thiiN| aisA vahA~ke lekhoMse jJAta hotA hai / panAgarake kucha anya mUti lekhoMse jJAta hotA hai ki vahA~ san 1797 meM AcArya narendra bhUSaNa dvArA tathA san 1838 meM AcAryabhUSaNa dvArA bhI pratiSThAyeM huI thiiN| hanumAnatAla mandira, jabalapurake kucha mUrtilekhoMmeM san 1834,1839 tathA 1840 kI pratiSThAoM- . meM AcArya haricandrabhUSaNakA nAma bhI upalabdha hotA hai / / isa prakAra madhyapradezake vibhinna kSetroMke prakAzita itihAsa-sAdhanoMse jJAta 90 jaina AcAryoMke ullekhoMkI yaha saMkSipta sUcI hai| isameM mAlavA kSetrake 45, gvAliyara kSetrake 30, chatarapura kSetrake 8 tathA jabalapurake kSetrake 7 ullekha haiN| prayojanakI dRSTise dekhA jAya, to 20 ullekha grantharacanA sambandhI, 40 mUrtipratiSThA sambandhI evaM anya 30 sAmAnya rUpase vihArake viSayameM haiN| inake samucita adhyayana evaM saMkalanase madhyapradezameM jainadharma aura saMskRtika vikAsakA itihAsa jAnane meM paryApta sahAyatA milatI hai| 1. jabalapura aura panAgara ke mUrtilekha hamane svayaM dekhe haiM / - 293 -

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mahilAyeM, jaina saMskRtiko sevAmeM padmazrI sumati vAI zAhA, zolApura mAnava jAtimeM strokA sthAna mAnava samAjakI racanAoMmeM strI va puruSa donoMkA sthAna samAna hai / strI aura puruSa donoMke astitva se hI samAjakI kalpanA pUrI ho sakatI hai / ina donoMmeMse kisI bhI eka ghaTakako adhika mahattva diyA jA sakatA hai para eka ghaTakako mahattva dene vAlA samAja, samAjake mUlabhUta arthoM meM pUrA nahIM ho jAtA / strI aura puruSa vizvarathake do mUlabhUta AdhAra stambha haiM / isIlie samAja meM strIkA sthAna puruSoMke barAbara abhinna, sahaja evaM svAbhAvika mAnanA hI ucita hai / strI samAja racanA aura samAjika pragati ke lie sahakArya karane vAlI hai / jainadharma aura nArI jainadharmameM purAne mUlyoMko badalakara usake sthAna para naye pariSkRta mUlyoMkI sthApanAkI gaI hai| jaina dharmakI dRSTise nara aura nArI donoMkA samAna sthAna hai / na koI U~cA hai na koI naucA / zrAvaka vrata dhAraNa karanekA jitanA adhikAra zrAvakakA batAyA hai, utanA hI adhikAra zrAvikAkA batAyA hai| pati-patnI, donoM kohI, bhagavAn mahAvIrake saMgha meM, mahAvratoMkI sAdhanAkA adhikAra diyA gayA hai| jainazAstroM meM nArI jAtiko gRhastha jIvanameM dhammasahAyA ( dharma sahAyikA), dharma sahacAriNI, ratnakukSadhAriNI, deva- gurujana (devagurujanakAzA) ityAdi zabdoMse prazaMsita kiyA gayA hai / bhAratakI nArI eka dina apane vikAsakramameM itane U~cAI para pahu~ca cukI thI ki vaha sAmAnya mAnuSI nahIM, devIke rUpameM pratiSThita ho gaI thI / usakI pUjAse karmakSetrameM hI svargake devatA ramaNa karake prasanna hote the / isa yugameM use puruSakA AdhA hissA mAnate haiM, para usake binA puruSakA puruSatva adhUrA rahatA hai, aisA mAnA jAtA hai / maiM apane isa lekha meM Apako itihAsameM aura Adhunika kAlameM jaina mahilAoM dvArA kiye gaye asA - mAnya kAryoMkA, vIrAMganAoMke zoryakA tathA zrAvikAoMke nirmANa kiye huye AdarzakA alpa paricaya dene vAlI hU~ / bhagavAn RSabhanAthakA sthAna bhAratIya saMskRtike prArambhase hI jainadharmakI ujjvala paramparAoMkA nirmANa huA hai / bhagavAn AdinAthane apane putroMke sAtha hI kanyAoM ko bhI zikSaNa dekara susaMskRta banAyA / bhagavAn AdinAthake dvArA jaina mahilAoM ko sAmAjika aura AdhyAtmika kSetrameM diye huye isa samAna sthAnako dekhakara nArIke viSaya meM jaina samAja prArambhase hI udAra thA, aisA lagatA / nArIko apane bauddhika aura AdhyAtmika vikAsakI sandhi pahile se hI prApta ho gaI thii| isI kAraNa jaina saMskRtike prArambhase hI ucca vidyA vibhUSita aura zIlavAn jaina nAriyoMkI paramparA prArambhase hI zurU ho gaI hai / bhagavAn RSabhadevaneM apanI brAhmI aura - 294 -

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sundarI donoMko ucca zikSAkI preraNA dI thii| isase spaSTa hai ki usa samaya nArIko puruSake samAna zikSA lenekI suvidhA thii| brAhmI aura sundarI-ina donoM kanyAoMne aMkavidyA aura akSaravidyAmeM prAvINya prApta kiyA thaa| apane pitAke dhIra, gambhIra aura vidvattApUrNa vyaktittvakA pratibimba unake mana para par3A thaa| apane bandhu bharatakI anumatise ina donoMne bhagavAn RSabhadevase hI AryikA vratakI dIkSA le lI aura jJAnasAdhanA kii| unake dvArA prasthApita kiye caturvidha saMghake AryikAsaMghakI gaNinI (pramukha) AryikA brAhmI hI thii| rAjavyavahArakI unheM pUrNa jAnakArI thii| kucha jaina striyoMne vivAhapUrva aura vivAhake bAda yuddhabhUmi para zaurya dikhaayaa| paMjirIke samidha rAjAkI rAjakanyA ardhAginIne khAravela rAjAke viruddha kiye gaye AkramaNameM usako sahayoga diyaa| itanA hI nahIM, usane isa yuddhake liye mahilAoMkI svatantrasenA khar3IkI thii| yuddha meM rAjA khAravelake vijaya pAne para isane unakA ardhAGginI pada svIkAra kiyA / vaha dharmaniSTa aura dAnavIra thI, aisA spaSTa ullekha zilAlekhameM milatA hai| gaMga gharAne ke saradAra nAmakI lar3akI aura rAjA viravara lokavidyAdharakI patnI sAmibhababe yuddhakI sabhI kalAoMmeM pAraMgata thI / sAmimababeke marmasthala para vANa laganese ise mUcrchA A gaI aura bhagavAn jinendrakA nAma smaraNa karate-karate usane ihalokakI yAtrA samApta kI / vijaya nagarake rAjyakI saradAra campA kI kanyA rANI bhairava devIne vijayanagarakA sAmrAjya naSTa honeke bAda apanA svatantra rAjya sthApita kiyA aura use mAtR-sattAka paddhatise kaI barasoM taka claayaa| nAjalakoMDa dezake adhikArI nAgArjunakI mRtyuke bAda kadambarAja akAlavarSane unakI devI vIrAMganA akkamavake kandhe para rAjyakI jimmedArI rkkhii| AlekhoMmeM ise yuddha-zakti-muktA aura jinendra-zAsanabhaktA kahA gayA hai| apane antakAla taka usane rAjya kI jimmedArI smbhaalii| gaMga rAjavaMzakI aneka nAriyoMne rAjyakI jimmedArI sambhAla kara aneka jina mandira va tAlAba banAye / unake dekhabhAlakI vyavasthA kI / dharmakAryoMmeM bar3e dAna diye / ina mahilAoMmeM campalA rANIkA nAma sarva prathama liyA jAtA hai| jainadharmakI sarvAGgINa unnati aura prasAdake liye usane jina bhavanoMkA nirmANa kiyA / zravaNavelagolake zilAlekha kramAMka 496 se patA calatA hai ki jIkkamave zubhacandra devakI ziSyA thI aura yogyatA aura kuzalatAse rAjya karaneke sAtha hI dharma pracArake liye bhI usane aneka jaina pratimAoMkI sthApanA kI thii| jainadharmameM kanyAoMkA sthAna ____ AdipurANa, parva 18 zloka 76 ke anusAra isa kAlameM puruSoMke sAtha hI kanyAoMke vividha saMskAra kiye jAte the| rAjya parivArakI lar3akiyoMkI sthiti to kaI gunI acchI thii| kanyA pitAkI sampattimeMse dAna bhI kara sakatI thii| sulocanAne apanI kaumAryAvasthAmeM ratnamayI jinapratimAkI nirmiti kI thI aura unakI pratiSThA karaneke lie pUjAbhiSeka vidhikA bhI Ayojana kiyA thaa| kanyAyeM par3hate samaya aneka viSayoMkA jJAna prApta karatI thIM aura ve apane pitAke sAtha upayakta viSayoM para carcA bhI karatI thiiN| vajjadaMta cakravartI apanI lar3akIke sAtha aneka viSayoM para carcA karatA thaa| vivAha aura vivAhottara jIvana vivAha strIke jIvanameM mahattvapUrNa ghaTanA mAnI jAtI thii| usa vakta Ajanma avivAhita rahakara samAjasevA aura Atma-kalyANa karanekI bhI anajJA thii| vivAhako dhArmika evaM AdhyAtmika ekatAke liye svIkAra kiyA huA bandhana mAnA jAtA thaa| -295 - |

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mathurAke rAjA ugrasenakI kanyA rAjulamatIkA vivAha yaduvaMzIya zrIkRSNa ke bandhu neminAthake sAtha nizcita kiyA gayA thA / apane vivAha ke samaya hone vAlI pazuhatyAko dekhakara antarmukha banakara neminAthane digambara dIkSA grahaNa karanekA nizcaya kiyA / rAjulapatine manase unake sAtha vivAha baddha honese dUsarese vivAha karanA niSiddha mAnA aura ArthikAkI dIkSA lekara apane pati ke mArga para calanekA nizcaya kiyA / usane jaina samAja ke sAmane yaha Adarza rakkhA hai / vaivAhika jIvanakA mahatva vivAha pUrva avasthA meM strI va puruSa bhinna kuTumbake pratinidhi hote haiM / vivAhake bAda hI unake jIvanakA pUrI taraha se Arambha hotA hai / Adarza gRhiNI banakara sukhada gRhastha jIvana nirmANa karanA strIke jIvanakA ucca dhyeya hai | Adarza gRhiNI kuTumba, deza, samAja aura kAlakI bhUSaNa mAnI jAtI hai / vivAhaka bAda strI-puruSa paraspara sahakArI hote haiM / gRhasthAzramako svIkAra kara apane kula, dharma, sthitiko socakara maryAdita jIvana vyatIta karanA, yahI Adarza patikA kartavya hai / aMzAta strI apane asantoSake sAtha hI svagRhakI zAnti naSTa karatI hai / strIko zAMti, sneha, zakti, dhairya, kSamA, saundarya aura mAdhuryakA pratIka mAnA gayA hai / gRhasthAzramameM use gRhalakSmI kahakara gharakI saba jimmedArI usa para sauMpa dete haiM / atithikA svAgata karanA, dharmakArya kA pAlana karanA, suzruSA karanA aura zizupAlana - ye to usake jIvanake Adarza mAne gaye haiM / aneka jaina mahilAoMne ina AdarzoMke pAlanameM apane udAharaNa prastuta kiye haiM / ujjainI nagarake pahupAla rAjAkI suzikSita kanyA mainA sundarIkA vivAha nirjana vanameM rahane vAle kuSTharogI caMpAsurake nareza zrIpAla koTIbhaTTa ke sAtha kiyA gyaa| lekina mainAsundarIne isa ghaTanAke liye apanI karmagatiko kAraNa samajhakara apane pati kI sevAsuzruSA kii| aneka kaSTa zAMtise sahana kiye / paMcANuvrata grahaNa kiye / aSTAki parva ke upoSaNa karake siddha cakrakI yathAzakti pUjA kii| usake bAda zrIpAlake zarIra para gaMdhodaka lagAte hI vaha kuSTha mukta ho gayA / apane sAmarthya se usane apane rAjyako phirase prApta kiyA / sukhopabhoga kiyA aura vRddhakAlameM rAjyakI jimmedArI apane lar3akeko sauMpakara muni dIkSA lii| mainAsundarIne bhI AryikA vrata grahaNa kiyA / usane apane asAmAnya udAharaNase jaina mahilAoMke sAmane jIvanabhara chAyAkI taraha patike sAtha rahanA, usake sukha-dukhameM sahabhAgI honA, dharma kArya meM usakA sahakArya karanA, vaibhava kAlameM usakA Ananda dugunA karanekA yatna karanA, patikI sakhI banakara usake jIvanameM caitanya nirmANa karanA - ye Adarza rakkhe haiM / patiniSThA, pavitratA aura sahanazIlatA -- ye gRhasthAzramIke Adarza kartavya mAne gaye haiM / mahendrapurI - kI rAjakanyA aura pavanakumArakI patnI ajantAne vivAhake bAda bAraha sAla viraha sahana kiyA / usake bAda patikA milana usake jIvanameM Ananda nirmANa karane vAlA thA / kintu usapara cAritrakA saMzaya karake usako gharase nikAla diyA gyaa| binA sahAre aneka kaSToMke sAtha sahana-zIlatAse aura nItidharmakA pAlana karake usane apanA jIvana bitAyA jisase use apanA khoyA huA Ananda phirase prApta ho gayA / sItAkA Adarza to mahAna Adarza hai / rAvaNa jaise pratApI vaibhavasampanna puruSake adhIna rahakara bhI usane apanA mana eka kSaNa bhI vicalita nahIM hone diyA / usake kAraNa vaha agnidivya bana sakI / patike tyAgane para bhI nameM jIvana bitAte samaya usane rAgadveSake sthAna para madhura hAsya, ghabarAhaTake sthAna para prasannatA aura khedake sthAna para ullAsa prakaTa kiyA, vahI usakA Adarza hai / mRgukaccha nagara ke zreNI jinadatta nAmaka dharmazIla zrAvakakI sAlIko vivAhake bAda gharase bAhara nikAla diyA gayA / tathApi isa avasthAmeM bhI usane - 296 -

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jainadharma para apanI niSThA kama nahIM kI / usIse Age calakara usakA pAtivratya siddha ho gayA aura use kuTumbameM, samAja meM AdaraNIya sthAna milA / mAtRtvakA mahatva strI ke sabhI guNoMmeM mAtRtvako bahuta mahattvapUrNa mAnA gayA hai / isI guNase use samAja meM Adarza guru mAnA gayA hai| AcArya mAnatuMgake anusAra saMsArakI saikar3oM striyA~ saikar3oM putroMko janma detI haiM lekina bhagavAnake samAna advitIya putrako janma dene vAlI mAtA to advitIya hI hai| sUrya kI kiraNoMkI alaga-alaga dizAyeM hotI haiM lekina sUryakA janma eka hI dizAmeM - pUrva meM hI hotA hai / AcAryakA yaha zloka mAtRtvake zreSThatvakA vizleSaNa karane vAlA hai / mA~ apane putrako janma dene ke bAda usakA pAlana-poSaNa aura saMrakSaNa bhI karatI hai / hRdayameM paidA hone vAle vAtsalyakI bhAvanAse mAtA kaThina prasava vedanA bhI susahya mAnatI hai / isI kAraNa mAnava jIvanameM, samAjameM aura saMsAra racanAmeM nArIko mahattvapUrNa sthAna diyA gayA hai / saMsArake aneka prasiddha netAoMkA vyaktitva banAnekA kArya unakI mAtAoMne kiyA hai / nepoliyana, hiTalara, chatrapati zivAjI aura mahAtmA gAndhIke asamAnya jIvanake liye unakI mAtAoMkA yogadAna hI kAraNa hai / saMsArake sarvasva tyAga, samasta prema, sarva zreSTha sevA aura sarvottama udAratA 'mA~' nAmaka akSarameM bharI hai / mAtRtva ke isa ekamevAdvitIya vizeSatvase hI samAjane nArIko prathama vandanIya mAnA hai / dharmaniSTha nArI kartavyaniSThA ke sAtha hI dharmaniSThAmeM bhI jaina nAriyA~ prasiddha haiM / jaina nArIne jainadharmatatvake anusAra sirpha AtmoddhAra hI nahIM kiyA, apitu apane patiko bhI jaina dharmakA upAsaka banAyA hai aura apane lar3ake lar3akiyoMko susaMskArita ora Adarza banAnekA yatna kiyA hai / licchivivaMzIya rAjA ceTakakI suputrI celanAne apane pati magadhadezake nareza zreNikako jainadharmakA upAsaka banAyA usake abhayakumAra aura vAriSeNa nAmaka donoM putroMne sAMsArika sukha aura vaibhavakA tyAgakara AtmasAdhanAke liye aneka vratoMkA pAlana kiyaa| karnATakake cAlukya narezako usakI patnI jAkaladevIne jainadharmAnuyAyI banAyA aura usake prasArake liye preraNA dI / aneka zilAlekhoM meM jaina nArIke dvArA jinamandira banAnekI jAnakArI milatI hai / ina mandiroMke pUjotsava AdikA prabandha bhI unake dvArA kiyA jAtA thA / kaliMgAdhipati rAjA khAravelakI rAnIne kumArI parvata para jaina guphA banAI / sIrekI rAjAkI patnIne apane patikA roga haTAneke liye aura zarIra svastha honeke liye apanI nathakA motI becakara jinamandira aura tAlAbakI racanA kii| Aja bhI yaha mandira 'mutanakere' nAmase prasiddha hai / Ahavamalla rAjAke senApati mallamakI kanyA antimabbe jainadharma para zradvA rakhane vAlI aura dAnazUra thI / use granthoMmeM dAnacintAmaNi kahakara ullikhita kiyA gayA hai| usane cAMdI aura sonekI hajAroM jinamUrtiyAM banavAIM ! lAkhoM rupayoMkA dAna diyA / jabalapurameM pisanahArIkI mar3hiyA nAmaka jaina mandira hai / eka jaina nArIne ATA pIsakara jo rakama kamAI, usase yaha mandira banA hai| kitanA asAmAnya, anokhA Adarza hai yaha / mathurAke zilAlekhase patA calatA hai ki jaina nAriyoMne hI jainamandira aura kalAtmaka zilpa banAne meM netRtva kiyA thA / aneka jaina nAriyoMne AryikAkA vrata liyA, kaThora tapacaryA kI, mana aura indriyoMko vazameM karanekA yatna kiyA / jambusvAmI ke dIkSA lene ke bAda unakI patnIne bhI dIkSA lii| vaizAlIke ceTaka rAjAkI 38 - 297 -

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kanyA candrAsanIne AjIvana brahmacarya vrata svIkAra kara bhagavAn mahAvIrase dIkSA lI aura ArthikA nakA anuSThAna kiyA / vaha mahAvIrake 36 hajAra AryikAoMke saMgha meM gaNikA banI / pambababe nAmakI karnATakakI nArIne tIsa sAla tapazcaraNa kiyA / viSNuvardhana rAjAkI rAnI zAMtala devIne 1123 meM zravaNabelagolameM bhagavAna jinendrakI vizAlakAya pratimA sthApita kI tathA kucha kAla taka anazana aura Unodara vratakA pAlana kiyA / sAhitya kSetra kArya aneka jaina nAriyoMne lekhikA aura kaviyitrIke rUpameM sAhityake kSetrameM yogadAna diyA hai / 1566 meM raNamatine yazodharakAka nAmakA kAvya likhA / Arya ratnamatIkI samakitarAsa eka hindI - gujarAtI mizra kAvyakI racanA hai| karnATaka meM sAhityake kSetrameM ujjvala nAma kamAne vAlI kantI prasiddha hai / use rAjadarabArameM hI sammAna aura ucca pada milA thA / mahAkavi ratnane apanI amarakRti ajitanAthapurANakI racanA dAna-ciMtAmaNi aMtete mabbeke sahakAryase hI 983 meM kI / zvetAmbara pathakI sUricaritra likhane vAlI guNasamRddhi mahattarAke cArudattacaritra likhane vAlI padmazrI, kanakAvatI AkhyAna likhane vAlI hemazrI nAmake mahilAyeM prasiddha haiM / kAvyakSetra meM pratibhA sampanna sAhitya nirmANakA mahatvapUrNa kArya aneka jaina mahilAoMne kiyA hai / udAharaNa ke liye anulakSmI, avantI sundarI, mAdhavI Adi prAkRta sAhityakI pUraka kaviyitriyA~ haiM / unakI racanAyeM jIvana dAna, prema, saMgIta, Ananda aura vyathA, AzA aura nirAzA, utsAha Adi guNoMse bharI huI hai / isake alAvA nRtya, gAyana, citrakalA, zilpakalA Adi kSetroM meM bhI jaina mahilAoM ne asAmAnya pragati kI hai / prAcIna aitihAsika kAlameM jaina nArIne jIvanake sabhI kSetroM meM apanA sahayoga diyA hai / samAja bhI usakI ora sammAna kI dRSTise dekhA thA / samAjane nArIko usakI pragati ke liye saba suvidhAyeM dI thiiN| puruSa aura nArImeM sAmAjika suvidhAyeM milanekI dRSTise antara nahIM thA / nArIkI gulAmIkA prArambha madhyayugake videzI zAsakoMke AkramaNake sAtha samAjane striyoM para aneka bandhana lagAye / gharakI dIvAroMke bAharakI havA laganemeM dharma bhraSTa honekA Dara usake manameM nirmANa kiyA / isI kAraNa zikSA, dharma, saMskAra, tattvajJAna AdimeM nArI bahuta pIche! gaI / vyavasAyake kSetrameM nArIkA praveza rokA gayA / Adhunika kAla meM bhAratIya nArI kA sthAna jaba bhAratIya saMvidhAnakI racanAkI gayI, taba usameM striyoMko sAmAjika, Arthika aura rAjatItika kSetroMmeM puruSoMkI barAbarIkA sthAna denekI ghoSaNA kI gii| isase lagane lagA ki strIjAti svatantra ho gayI hai, usakI duravasthA samApta ho cukI hai| use zAsana aura naukariyoM meM puruSoMke samAna mAna milane lagA hai / para asIma dAridraya, ajJAna, rur3hiyoM va paramparAoMne isa mAnyatAko niSprabha kara diyA hai| yahA~ taka ki Aja bhI suzikSita vyakti apanI vidhavA huI putravadhUkA dharma aura paramparAke nAma para muNDana karA kara usakA ceharA vidrUpa kara DAlanekI himmata kara jAtA hai / kAma deneke bahAne AdivAsI yuvatiyoMko phusalA kara beMca DAlane vAle manuSya rUpI bher3iye Aja bhI isa samAjameM mila jAte haiM / gA~voMmeM naukarI karaneke liye AyI huI mahilAoM para ina samAjakaMTakoM dvArA Aja bhI atyAcAra kiyA jA rahA hai / kyA yahI vaha samAnatA hai jisakA saMvidhAna meM guNa gAyA hajAroM varSoMse calI A rahI isa aura purAnI mAnyatAoMke ajJAnI puruSoMkI gayA 1 puruSapradhAna samAja racanAkI jar3eM bar3I gaharI / dhArmika rur3hiyoM 'strI svAtantryake yogya hotI nahIM' kI vicAradhArA AsAnIse - 298 -

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naSTa nahIM ho sakatI hai| bhAratameM 26 karor3a striyoM se kevala 187 pratizata striyA~ par3hI likhI hai para ve bhI rur3hiyoMkI dAsa banI huI haiN| bhAratameM Aja bhI lar3akIke paidA hone para koI khuzI nahIM manAI jaatii| beTI paidA hote hI use deneke liye jinheM dahejakI cintA hone lagatI ho, unheM usake janma kI khuzI bhI kaise hogI ? lar3akIkA pAlana-poSaNa to karanA hI par3atA hai / para usake sAtha lar3ake kI tulanAmeM hIna vartAva kiyA jAtA hai| lar3akIko to mehanatI, sevAbhAvI aura dayAlu banAnekI ceSTA kI jAtI hai / lar3akIke liye vivAha mA~-bApake gharakI antima sIr3hI hotI hai / vivAha hote hI mA~-bApakA nAma haTAkara use patike sAmane samarpaNa kara denA par3atA hai / phira patikA vaMza calAte huye usakI sevA karanA, yahI usakA kartavya raha jAtA hai aura yaha hotI hai usakI vikAsako antima sIr3hI, phira cAhe vaha zikSita ho, azikSita ho, garIba ho yA amIra ho / vivAha ApasI sambandhoMmeM milane vAle sUkhake liye kiyA jAtA hai, para yaha sukha striyoMko bar3A mahaMgA par3atA hai / karttavyakA pahAr3a sAmane hotA hai / unheM yaha pahAr3a pAra karanA hI par3atA hai| itanA karane para bhI strI puruSakI gulAma mAnI gayI hai aura use puruSakI zreSThatAko svIkAra karanA hI cAhiye, aisA mAnA jAtA hai / vAstavameM, vivAha honeke bAda pati to bAhara naukarI para jAtA hai aura patnI ghara sambhAlatI hai| rasoI AdikI vyavasthA karatI hai| isakA artha yaha huA ki vivAha donoMkI bhAgIdArIkA bandhana hai aura akele pati yA donoMkI kamAI para donoMkA eka dUsare para haka honA caahiye| para madhyama vargIya yA ucca madhya vargIya parivAroMmeM bhI puruSakI kamAI para strIkA koI haka nahIM mAnA jaataa| garIboMkI to bAta hI dUra hai| vivAhake uparAnta baccoMke pAlana-poSaNake liye mA~ kitanA bhI kaSTa uThAtI ho, use koI nAma nahIM miltaa| paidA honeke dinase maraneke kSaNa taka strI nirapekSA sevAparAyaNa rahatI hai| bhAratameM 26 karor3a striyoMmeMse karIba sAta lAkha striyA~ hI snAtaka haiM aura tIsa lAkha meTrika pAsa haiN| inameM bhI zikSita kahI jAne yogya striyoMkI saMkhyA to kevala dasa lAkha hI hogii| snAtakoMmeM kevala bIsa pratizata striyoMke pAsa naukariyAM haiN| tIsa lAkha maiTrika pAsa striyoM meMse kevala pA~ca pratizata striyoMko naukarI hai| madhyavargIya strIko Arthika paristhitike kAraNa naukarI karanA Avazyaka ho gayA hai| lekina puruSoMke samAna striyoMko naukarIkI suvidhA nahIM milatI hai| vivAhita striyoMko naukarI prAyaH nahIM milatI hai| unheM ucca starake padoM para niyukta nahIM kiyA jAtA / naukarImeM surakSAkA prabandha nahIM, vi Sakara grAmINa bhAgameM unheM kaThinAiyoMkA sAmanA karanA par3atA hai| naukarI karane vAle puruSoMko jo AdarabhAva gharameM milatA hai, vaha striyoMko nahIM miltaa| naukarI karaneke bAda gharameM Ane para use ve sabhI kAma karane par3ate haiM, jo sAmAnya striyA~ karatI haiM / balki usase jyAdA kAmakI apekSA kI jAtI hai| nahIM to, usakA suzikSita honA nindAspada karAra diyA jAtA hai| kucha puruSa to strIko kevala upabhogakI vastumAtra samajhate haiN| philmoMmeM, nATakoMmeM, hoTaloMmeM kalAke nAma para striyoMko jisa rUpameM peza kiyA jAtA hai, use dekhakara lagatA hai ki strI puruSoMke liye dila bahalAnekA khilaunA mAtra hai| hajAroM varSakI yaha paramparA strI ekAeka nahIM tor3a sktii| yadi kucha striyA~ himmata bhI kareM, to rUr3hivAdI striyA~ unheM ucchRGkhala, badacalana kahakara unakA tiraskAra karatI haiN| isa prakAra gulAmIkI yaha paramparA kahIM TUTa nahIM jAye, isaliye zAlInatA, AjJAkAritA, vinayazIlatA, tyAga, parizramazIlatA, sahanazIlatA, caritrasampannatA, satItva jaise saba guNa apanemeM lAnA strIkA parama kartavya mAnA gayA hai / ina guNoMse sampanna hokara vaha puruSake lie prazaMsanIya bane, usakI sevAmeM apanA sarvasva lUTA de, yahI zikSA paramparAgata rUpase use milI hai| Aja sabhI kSetroMmeM puruSoMke barAbara kAma karane para bhI vaha strIko hIna dRSTise dekhatA hai| maiM yaha - 299 -

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nahIM kahanA cAhatI ki striyA~ puruSa virodhI Andolana kareM yA morce nikaaleN| maiM kevala yaha cAhatI hU~ ki striyA~ apane krAntikArI vicAroM aura kAryoMke dvArA puruSoMke manameM strIke prati jo hIna bhAvanA hai, use dUra kreN| usake bAda hI ve strIke vyaktitvake vikAsa para vicAra karaneke lie taiyAra ho sakate haiN| puruSake isa varcasvase chuTakArA pAneke liye striyoMko puruSake manameM strIjAtike prati samAnatA aura mitratAkI bhAvanA paidA karanekA yatna karanA hogaa| paramparAgata rUr3hiyA~ aura andhavizvAsa, svayaMke prati hIna bhAvanA tathA gulAmI vRttiko chor3akara use apane vikAsake liye svayaM sannaddha honA hogaa| parantu isake liye isa puruSa kA bhI kartavya ho jAtA hai ki vaha striyoMke vikAsamArgameM jo kaThinAiyA~ haiM, unheM dUra karanekA yatna kre| isa bIsavIM zatAbdImeM puruSoMke samAna striyoMko bhI pratyeka kSetrameM samAna adhikAra milanA Avazyaka hai| Adhunika kAlameM jaina nArIkA kArya Adhunika vaijJAnika yugameM jaina mahilAoMne aneka kSetroMmeM mahattvapUrNa kArya kiye haiM / sAmAjika, sAMskRtika, rAjakIya yA dhArmika kSetrameM jaina mahilAoMke maulika kAryoke darzana hote haiM / yadyapi jaina mahilAoMmeM ucca zikSita mahilAoMkI saMkhyA kama ho sakatI hai, tathApi jo suzikSita mahilAyeM haiM, unhoMne apanI zikSA kA upayoga jaina samAjake vikAsake liye kiyA hai| itanA hI nahIM, Aja aneka mahilAoMne patrakAritA, pustaka prakAzana, zodha aura adhyayanameM mahattvapUrNa yogadAna diyA hai / isake liye aneka jaina viduSiyoMke udAharaNa diye jA sakate haiN| bIsavIM sadIkI jaina mahilAoMmeM zrImatI ramA jainakA kArya jaina samAja kabhI vismRta nahIM kara sktaa| sAhityake kSetrameM Apane hindIkI jo sevA kI hai, usake liye sAhitya jagata ApakA sadaiva RNI rhegaa| mAdhurI, parAga, sArikA, dinamAna, dharmayuga jaisI patrikAoMne gambhIra va vicArapUrNa sAhityake kAraNa hindI tathA anya bhAratIya bhASAoMkI patrikAoMmeM apanA mahattvapUrNa sthAna banAyA hai| yaha kevala Apake apUrva sAhasa va mArgadarzanakA hI phala hai| jJAnodaya aura bhAratIya jJAnapITha prakAzanake mAdhyamase hindIke variSThatama lekhakoM aura citakoMse lekara naye pratibhAzAlI lekhaka taka unake sAhityiki parivArake aMga bana cuke haiN| itihAsakAra, purAtattvavid, kalAmarmajJa, dharmavyAkhyAtA aura nATya karmI-sabhIne bhAratIya jJAnapIThake mAdhyamase sAhitya jagatko apane jJAnase lAbhAnvita kiyA hai / hindIke sAtha sabhI bhAratIya bhASAoMke variSTha lekhaka Aja eka sAhityika maMca para ekatrita hue haiN| yaha saba zrImatI ramA jainakI niSThA aura yojanAkA hI pariNAma hai / jJAnapITha puraskAra ucca sAhityakAroMke prati unakI kRtajJatAkI bhAvanAkA dyotaka hai / ve sAMskRtika aura sAmAjika saMghaTana, sAhitya, citrakalA, raMgamaMcakI navInatama gatividhiyoMse na kevala samparka banAye rakhatI thIM balki pratyeka dizAmeM hindIkI pratibhAko khulA AkAza mile, isake lie cupacApa binA kisI AtmavijJApanake prayatnazIla rahatI thiiN| isa prakAra atyAdhanika hindI sAhityake vikAsameM aura prAcIna arvAcIna grantha prakAzanameM zrImatI ramArAnIkA nAma svarNa akSaroMmeM aMkita karane yogya hai| maganavAI kaMkubAI aura lalitA bAIne jaina nArI zikSaNakI AdhArazilA rakhI, aisI kahA jAye, to anucita nahIM hogaa| nArI samAjakA vikAsa zikSaNakI pravRtti bar3hAnese hI hogA, aisA unakA vizvAsa thA / bambaImeM zrAvikAzramakI sthApanA, padadalita vidhavAoMke liye vasatigRha va zikSAkI suvidhA jaise kArya Apane kiye / AjakI aneka jaina zaikSaNika saMsthAyeM, aspatAla Adi kaMkUbAIke dAtRtva va netRtvake kAraNa vikasita huye haiN| zrImatI kusumabena zahA bhAratIya jaina sahAmaNDalakI eka kAryazIla padAdhikArI haiM / pUnAmeM kusumAgrAma tathA bambaImeM zraddhAnanda mahilAzrama unake netRtvase hI pragati patha para haiM / Apake -300 -

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mArgadarzanameM anya aneka jaina saMsthAyeM bhI vRddhiMgata haiN| seTha bAlacanda hIrAcandakI dharmapatnI zrImatI kasturabAIkA to jaina aura bhAratIya samAja para bar3A aihasAna hai| unake dvArA nirmita kastUra bAI TrasTake dvArA Aja aneka saMsthAyeM kAryarata haiN| nAnA bhAI ThAkarasIke nAmase sthApita vidyApITha strIzikSaNake kAryameM agrasara hai / karve mahilA vidyApIThakI kulaguru DA0 mAdhurI zahAkA strI zikSaNameM yogadAna hai / kSu0 rAjulamatI (zolApura) aura candAvAI ArA jaina samAjameM mazahUra samAjasevikAe~ mAnI jAtI haiN| kSu0 rAjulamatIne vidhavA striyoMkI dInatApUrNa sthiti aura zikSAkA abhAva dekhakara sampUrNa jIvana unakI sevAmeM arpaNa kara diyaa| zolApurase sucAru rUpase kAryarata zrAvikAzrasa Aja bhI unake mahAna kAryakA smAraka hai| ArAmeM jaina bAlAvizrAma (candAbAIke dvArA sthApita) Aja strIzikSAkA pramukha kendra banA huA hai| caMdAbAI eka kuzala lekhikA, patrakAra, kaviyitrI, samAjasudhAraka evaM saMsthAsaMcalikAke rUpameM prasiddha viduSI mahilA haiN| jaina mahilAdarza patrikAkA sampAdana tathA akhila bhAratIya mahilApariSadkA netRtva aura saMsthApakatva ApakA hI hai| lAtacanda hIrAcandakI snuSA sau0 sarayubAI vinodakumAra dezIne jaina kalAkA gaMbhIra abhyAsa karake pI0eca0DI0 kI upAdhi prApta kI hai| Aja ve amerikAmeM bhArata kalAkI prAdhyApikA haiN| DA0 zAMtA bhAgavatake samAna aneka mahilAe~ bhI pI-eca0DI0 se vibhUSita ho rahI haiM aura vibhinna kSetroM meM apanA yaza ajita kara rahI haiN| ' jaina mahilAoMmeM zikSAke prasArake sAtha-sAtha nUtana sAhitya nirmANameM bhI aneka viduSI mahilAoMne apanA mahattvapUrNa yogadAna diyA hai| sAdhvI candanA darzanAcAryane aneka granthoMkA lekhana aura sampAdana ttarAdhyayanasUtra para likhe granthase unakI vidvattA aura darzanazAstrake prabhutva kA patA calatA hai| amaracandajI mahArAjakI preraNAse rAjagahameM cala rahe vIrAyatanake saMcAlanakA kArya bhI Apane saMbhAlA hai| ahamadanagarakI sAdhvI viduSI ujjvala kumArI apane aneka granthoMmeM eka viduSI lekhikAke nAmase prasiddha haiN| vividha bhASAoMkA jJAna aura aSTasahasrI granthakI bhASAkAra AryikArala jJAnamatI mAtAjI prasiddha lekhikAoMmeM se haiN| viduSI supArzvamatI mAtAjI bhI lekhikAke rUpameM prasiddha haiN| kavitA, nATikA, nATaka, upanyAsa, itihAsa Adi aneka sAhityika viSayoM para adhikArase likhane vAlI aneka jaina mahilAe~ nirantara Age bar3ha rahI haiN| udAharaNake liye, sau. surekhA zahAke upanyAsa mAsikoMmeM niyamita rUpase prakAzita hote hai / zrImatI vidyulatAvAI zahA mukhyAdhyApikA aura lekhikAke rUpameM prasiddha haiN| zrImatI kumudinIbAI dozI jaina bodhakakI sampAdikA hone ke sAtha sAmAjika kAryoM meM Age rahatI hai| AryikA vizuddhamatIjIne trilokasAra-jaisI sulabha racanA upalabdha kI hai| zrImatI rUpavatI kiraNakI agaNita kahAniyoM evaM ekAMkiyoMse kauna paricita na hogA ? DA0 sUrajamukhIjI apanI alpavayameM hI eka mahilA mahAvidyAlayakI prAcArya banakara strIzikSAke kSetrako naI dizA de rahI haiN| DA0 vimalA caudharI bhI isI koTikI eka anya suzruta mahilA haiN| rAjanItika kSetroMmeM kaI mahilAe~ agrasara rahI haiM / udAharaNake liye, alaMme AkAne rAjakIya cunAvameM bhAga lekara AmadAra pada vibhUSita kiyA hai| sAthameM, ve zrAvikAzrama (bambaI) kI saMcAlikA bhI haiN| zrImatI lekhavatI jaina hariyAnA vidhAna sabhAko adhyakSake nAte prasiddha haiN| pUnA kI AmadAra sI0 lIlAvatI marceTa, gujarAta rAjyakI zikSAmantrI zrImatI indumatI seTha, dillI pradeza sabhAkI adhyakSA zrImatI omaprakAza jaina Adi jaina mahilAe~ rAjanaitika kSetrameM mahatvapUrNa kArya kara rahI haiM / ina viduSiyoMke atirikta sau0 bAMsatIbAI zahA, DA0 vijayAbAI pAMgala (kolhApura), caMcalAbAI zahA (bambaI), maMjulAbAI kAraMjA-ye jaina mahilAeM bhI vibhinna sAmAjika kArya karane meM agrasara rahatI haiN|

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sAMskRtika aura dhArmika kSetrameM aneka jaina mahilAoMne apanA mahatvapUrNa yogadAna diyA hai| saraseTha hukumacandakI dharmapatnI kaMcanabAIkI Arthika madadase aneka jaina saMsthAe~ cala rahI haiM / dakSiNa bhArata meM zrImatI ratnavarmA hegar3eke dhArmika kArya ullekhanIya haiM / dharmasthalameM 41 phuTakI bhagavAna mahAvIrakI saMgamaramarakI mUrti Apane hI sthApita kI hai / audyogika kSetrameM bhI jaina mahilAe~ pIche nahIM haiM / Aja aneka kArakhAnoMke vyavasthApanake padoM para ve kArya karatI haiM / udAharaNake liye, zrImatI sarayu daphtarI eka phaikTarIkA niyantraNa karatI haiM / bambaI aura aneka bar3e zaharoMmeM jaina mahilAoMke dvArA sthApita choTe-choTe kAryarata udyoga haiM / isI prakAra jIvanake pratyeka kSetrameM jaina mahilAe~ kArya kara rahI haiM / aneka mahilAoMmeMse maiM paricita hU~ parantu sthAnAbhAvase yahA~ sabakA ullekha saMbhava nahIM hai / saMkSepameM, jaina mahilAoMne sAmAjika, rAjanItika, sAMskRtika-sabhI kSetroMmeM mahattvapUrNa kArya kiye haiM / AjakI mahilAe~ pratyeka kSetrameM Age bar3hane kA prayatna kara rahI haiM / ve pragatizIla vicAroMkI haiN| maiM mAnya karatI hU~ phira bhI, mahilAoMke prati mere manameM kucha sujhAva haiM / yaha bIsavIM zatAbdIkI pragatizIlatAkI pahalI aura pramukha mA~ga hai - puruSake samAna sabhI kSetroM meM samAna Sarfararat mA~ga / yaha mA~ga koI ThukarAyegA nhiiN| lekina adhikArakI mA~gake sAtha hameM apane kartavyako bhI nahIM bhUlanA cAhiye / adhikAra aura kartavya -- ye donoM eka hI sikkeke do pahalU haiM / vikAsakI gandha sabako samAna mile, ise koI bhI amAnya nahIM kara sakatA / parantu sAthameM saba kartavyapAlanameM tatpara ho, ise bhI mAnanA Avazyaka hai / sAmAjika kArya va netRtva karaneke sAtha-sAtha mahilAoMko Adarza gRhiNIkA kArya bhI karanA hai / Adhunika zikSAgrahaNa karane ke sAtha-sAtha mahilAoMko dhArmika vicAra sampanna batAnA bhI atyAvazyaka hai kyoMki aisI mahilAe~ bhI apane baccoMko saMskAra sampanna nAgarika banA sakatI haiM / hameM pAzcAtya vaijJAnika jJAnakA anukaraNa karanA cAhiye / parantu sAmAjika aura sAMskRtika kSetrameM hameM unakA anukaraNa nahIM karanA hai / kyoMki bhAratIya samAja ke apane kucha sAmAjika va sAMskRtika mUlya haiM / ina mUlyoMko grahaNa karane - ke liye pAzcAtya jagata bhAratakI ora dekhatA hai| aisI dazAmeM pAzcAtya rahana-sahana va sAmAjika racanA kara hameM andhAnukaraNa nahIM karanA cAhiye / bhAratameM kuTumba saMsthAkI ujjvala paramparA hai / pAzcAtya anukaraNake dvArA isa kuTumba saMsthAkA hama nAza na kareM, to acchA hai / sampUrNa bhAratIya saMskRtikA rakSaNa isI kuTumba saMsthAne kiyA hai, ise hameM nahIM bhUlanA cAhiye / amerikA jaise bhautika dRSTise unnata dezoM meM kuTumba saMsthAke punargaThanakI mA~gakI jA rahI hai / kyoMki ina dezoMmeM svatantratAke nAma para mAtA, pitA, baccesaba alaga-alaga rUpameM bikhara rahe haiM / pArasparika sambandha kevala Arthika banakara raha gaye haiN| para eka dUsaremeM Izvara meM AsthA na honeke kAraNa pAzcAtya logoMkA jIvana aura nirAzApUrNa banatA jA rahA hai / isa samasyAko dUra karaneke liye amerikA jaise deza bhAratakI ora dekha rahe haiN| yaha hameM unakA andhAnukaraNa karate samaya socanA cAhiye / bhAratIya bAlaka-bAlikAyeM saMskAra pUrNa Adarza nAgarika baneM isakI jimmedArI mahilAoM para hai kyoMki mAtA hI baccoMke liye pahalA guru hotI haiM / gRhiNiyoM meM bhagavAn mahAvIrakA sandeza hamezA dhyAna meM rakhanA cAhie / AdhyAtmika jJAnase hI mAnasika vikAsa sahI dizAmeM hotA hai / aisI jJAna sampanna mAtA hI apane bacceko uccasaMskAra sampanna nAgarika banA sakatI hai / paradeza jAte samaya mahAtmA gAMdhIko unakI - 302 -

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mAtAne zrImata rAyacandake mArga darzanake anusAra mAsAhAra na karanekA, madyapAna na karanekA, parastrIko mAtAke samAna mAnanekA upadeza kiyA thaa| usIke kAraNa ve Age calakara rASTrapitA bane / hajAroM vastuoMse gharakA yA bAhya zarIrakA saundarya bar3hAneke pahale manakA saundarya bar3hAnA Avazyaka hai| gharako naraka banAnA AsAna kAma hai, parantu use svarga banAnA kaThina kAma hai| jisa gharakA pratyeka vyakti saMskAra sampanna hai, vaha ghara bhale hI garIbakA ho, alaukika sukhase sampanna hai, aisA maiM samajhatI huuN| kuTumbameM jo vayovRddha vyakti ho, unakA parivArake sabhI sadasyoMkA samUcita sammAna va Adara karanA cAhie kyoMki vRddha vyakti hI bhAratIya kuTumba saMsthAkA AdhAra stambha hai| Arogya sabhI sukhoMkA kAraNa hai| ataH mahilAoMko Asana, yoga athavA striyocita koI vyAyAma karake apanA zarIra sudar3ha banAnA cAhiye / kyoMki sudar3ha mAtA hI sudar3ha bAlakako janma de sakatI hai| svastha vyaktike ho svastha vicAra ho sakate haiN| jahA~ taka ho sake, rasoIkA kAma mAtAoMko svayaM karanA cAhiye, kyoMki usake hAthase bane hue padArthoM meM zuddhatAke sAtha-sAtha sneharasa bhI milA rahatA hai| sabhI mahilAoMko jaina vratoMkA pAlana karanA caahiye| dhArmika granthoMkA adhyayana niyamita rUpase karanA caahiye| tabhI ve apane baccoMko dhArmika saMskAra aura dhArmika pATha de sakatI haiN| dhArmika zikSA Ajake jagatameM skala aura mahAvidyAlaya meM milanA asambhava hai| yadi unhoMne isa bAtakA dhyAna rakhA, to pAzcAtya dezoMmeM navayuvaka aura navayuvitiyoMmeM jo Aja nairAzyakI bhAvanA dikhAI detI hai, vaha bhAratameM nahIM dikhAI detii| karttavyapAlanake bAda adhikAra use prApta karanekA pUrAkA pUrA adhikAra hai| . AjakA samAja punaH karavaTa badala rahA hai / nArI-jAgaraNakA zaMkha baja uThA hai| vaha apane kartavyakA pAlana to karegI, parantu sAthameM vaha apane atItake khoye huye gaurava aura adhikArako pAneke liye prayatnazIla hai| vaha vikAsakI saba dizAoMmeM, saba kSetroMmeM tejIse agrasara ho rahI hai| abhI taka vaha kadama-kadama para tiraskAra aura apamAnakI ThokareM khAtI A rahI thI, para aba samaya badala rahA hai| vaha aba gharakI cahAra divArImeM banda bandinI nArI nahIM rahI / ataH mahAvIrake bhakta zramaNoM va zrAvakoMse bhI merI apekSA hai ki ve bhagavAnake una ucca AdarzokA, upadezoMkA pAlana kreN| azikSA, andhavizvAsa tathA daheza Adi kuprathAoMke kucakroMke nIce nArI jAti kabase pisatI calI jA rahI hai / para aba yaha saba nahIM clegaa| nArIke adhikAra use dene hI par3eMge tabhI vaha samAjako naye svarNa vihAnameM lA skegii| -- 303 -

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CHANDERI UNDER MALWA SULTANS. Prof. A. H. Nizami, Rewa The disintegration of the Tughluq Empire and its extinction at the hands of Timur in 1398, had led to the independent rule of a number of provincial dynasties including that of Malwa where Dilawar Khan, had founded the strong and virile kingdom of Mandogarh. Two inscriptions of Prince Qadr Khan (Ghori) dated 1416 and 1420 have been found in Chanderi and Sivapuri respectively and Muhammad Bihamad Khani, the author of the History of Erachh and Kalpi refers to the usurpation of Paniyargarh, a suburb of Jatara, by Qadr Khan's officer, Qazi Junaid and with a view to recover the thana, a military expedition had to be sent by Sultan Qadir Shah of Kalpi. Qazi Khan Badr Muhammad of Delhi who calls himself Dharwal, author of a lexicon, the "Adatul Fudala", who came to the court of Qadr Khan, the governor of Chanderi from Jaunpur in 1419, pays tribute to the governor for his patronage of poets and scholars there and records the titles of the princely governor as Khan-i-Aazam, Khaqan-i-Muazzam Masnad-i-Aali Qadr Khan ibn Dilawar Khan. It is not clear whether Qadr Khan was holding the gubernatorial office since the days of his father or whether Alp Khan, the heir-apparent, was responsible for this appointment on coming to the throne himself as Sultan Hoshang Shah. Thus Bundelkhand in the fifteenth century was being administered from two centres namely Chanderi under the direct rule of the Malwa Sultan and Kalpi, where the Malikzada Turks held sway in the country horizontally extending from Bhander to Mahoba roughly corresponding to the Jhansi Division (without Lalitpur district) of Uttar Pradesh and the districts of Datia, Tikamgarh, Chhatarpur and Panna (without Pawai Tahsil) of Madhya Pradesh. Chanderi Division of the Malwa Sultanate extended vertically from Shivapuri and Deogarh in the north to Damoh (then including Sagar district) upto the source of the river Kyan. In Garha near modern Jabalpur, had been founded in the beginning of the fifteenth century a new seat of power by the Raj Gonds, the nucleus of a kingdom destined to develop in the first quarter of the next century as a powerful political centre under Raja Amhanadas alias Sangram Sah who had the audacity to occupy such places of Malwa State as Damoh, Mariado and Hatta, counted important 'garhs' among the fifty two forts of the Gond ruler whose Chandela daughter-in-law, the Regent Rani Durgavati, is known to have inflicted a shameful defeat on Sultan Bayazid alias Baz Bahadur of Malwa. 1. I am indebted for this information to my esteemed friend, Dr. Ziyauddin Desai, Director of Arabic and Persian Epigraphy, extracted for my use from the 'Urdu' Magazine of Pakistan Vol. 43 No. 4 (October, 1967). - 304 -

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The Parihar oriented phase of Chanderi administration under Sultan Mahmud Khilji I (1436-69) reminds us of Tughluq rule hundred years back. An insurrection of nobles associated with the overthrown ruler of the Ghori dynasty, brought Mahmud Shah himself to Chanderi and not only did he put down the serious rebellion but took further steps to ensure peace and order in the region by advancing the headquarters of the Deputy Governor of Batihagarh to Damoh further south into the heart of the Byarma valley, the stronghold of the Parihar Rajputs driving them out further south to the vicinity of Garha. The Khilji Sultans of Malwa seem to have pursued a firm policy of expansion towards the river Kyan as is indicated by the situation of Ghaisabad (Ghyasabad), presumably named after Sultan Ghayas Khilji of Mando (1469-1500) rather than the earlier Ghayas Tughluq of Delhi. A number of Sanskrit and Persian inscriptions of this Sultan and those of his successors, in which the epithet of 'Rajadhiraja' or 'Maharajadhiraja' is invariably used testify to the effective rule of the Malwa Sultans there. And the pattern set for later governors of Chanderi by the epithets KhaniAazam-Khaqan-i-Muazzam used for Prince Qadr Khan is echoed in later inscriptions and Jain Granth --Prasastis which continued to use similar titles in their corrupt form as Maha Khan-Moj Khan in a stereotyped manner. Some of the holders of these titles were strong, brave and experienced governors. No wonder that the Parihars of Kotara in the trans-Kyan region are found concentrated far away in Unchahra while those of the Byarma valley have receded further south towards Garha. With Naro (Satna district) as the base of his operations, Virasinhadeva Baghela (1501-31) undertook two expeditions to the southfirst against Sangram Sah Gond of Garha to punish him for his parricide and the other against the Kalachuri ruler of Ratanpur in Chhattisgarh. In the course of his second expedition Virasinhadeva defeated the local Parihar chiefs ("Parihararaja') according to the version of Madhava Kavi, the author of the Virabhanudaya Kavyam, the official history of the Baghela Dynasty of Gahora composed in Sanskrit in the court of Raja Virabhanu, son and successor of Virasinhadeva. While the comparatively uneventful rule of Ghayas Shah had retained the vigour of Mando rule during the years following the expansionist policy of Mahmud I, one of the most ambitious monarchs of his times, who styled himself Alauddin, the second Alexander, matters took a turn to the worse in the time of his grandson, Nasir Shah (1500-11), and with the accession of Mahmud II there was a pathetic and pitiable deterioration in the affairs of Malwa with the rebellion of the nobility and the dominance of the Rajputs followed by Gujarat intervention and the captivity of Sultan Mahmud in the hands of Rana Sanga of Chittor (1518). Meanwhile two new Rajput States of Raisen and Chanderi had come into existence. No wonder, therefore, that the Parihars of south Damoh above were defeated at ease along with the rulers of Ratanpur and Garha in the vicinity by a powerful ruler like Virasinha Baghela. About the year 1540 Raja Dalpat Sah Gond is said to have occupied Singorgarh for his residence first reduced by Sangram Sah. What were the relations of . 39 - 305 -

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Parihar chiefs with the Gond authorities we do not know. It could be surmised from circumstantial evidence, however, that some Parihars took up service under the Gonds and were so much influenced by them that following the example of the Chandela chief of Rath-Mahoba who gave his daughter, the celebrated Durgavati in marriage to Dalpat, the Parihars followed suit, for Lakshman Sen Parihar of Bilahri is said to have married his daughter to some Raj Gond chief whose descendants are known as Khatolaha Gonds (i. e. Gonds of Khatola in Bijawar Tahsil of Chhatarpur district) still living in village Magardha eight miles north-west of Bilahri. Lakshman Parihar lived in the Garhi of Bilahri and the extensive tank called Lakshman Sagar is attributed to him. Cultural Aspects of Chanderi Chanderi epigraphs have yielded only a bare list of kings of the Parihara dynasty ruling for practical purposes independently of the Chandelas or the Paramaras, for the matter of that. Bhelsa was a good trade centre presumably included in the Chanderi kingdom when Alauddin Khilji led a plundering raid against it from Kara in 1292. The fame of Chanderi prosperity seems to have travelled all the way to Delhi when, on the occassion of Alauddin to the throne of his uncle, his boon companion Alaul Mulk, the fat Kotwal of Delhi drew his attention to the conquest of Chanderi along with that of Malwa and Gujarat. And when at last his general, Ainul Mulk Multani, advanced to occupy Chanderi, the Parihar kingdom. succumbed to the superior arms of the Imperial Turks. Ikhtiyaruddin Timar Sultani is mentioned as the governor in a Chanderi inscription of 1312 A. D. and for the next two hundred years or more Chanderi was the centre of authority in north-east Malwa first under the Sultans of Delhi and later under the Sultans of Mando or ruled independently by Medini Rai until it was annexed to his newly acquired dominions by the first Mughal Emperor Babar in 1528. In the absence of Brahmanical Vaishnava records, the only glimpse that we have of the cultural activities in the Chanderidesa pertains to Jain sources. coming to power of the Tughluqs in Delhi, the imperial authority was reinforced by the appointment of a Governor. A strong man like Malik Zulchi, known as the Commander of the Mongol contingent under Sultan Alauddin Khilji, was selected for the post and Batihadim was fixed as the headquarters of a Deputy Governor in the northern Hatta Tahsil of the modern Damoh district in the person of Jalaluddin Khoja who, among other things, established, what Rai Bahadur Hiralal calls, a 'Gomath' or rest house for cattle at his place of posting. This clearly shows Jain influence in the region which was destined to emerge, after a century, as a strong centre of Jain culture with seats of Bhattarakas at Narwar and Sonagir, besides Chanderi itself following the establishment of a strong and virile kingdom at Mandogarh on the disintegration of the Delhi empire of the Tughluqs. The tradi tional importance of Chanderi was maintained or perhaps enhanced with the appointment of a prince of the ruling dynasty in the person of Qadr Khan, the - 306

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younger brother of the heir-apparent Alp Khan, who succeeded his father Dilawar Khan Ghori to the throne of Mando in 1405 A. D. Qadr Khan patronized the Persian scholar Qazi Khan Badr Muhammad Dharwal who had travelled from Delhi to Jaunpur enroute to Chanderi. The reigning monarch, Hoshang Shah, on the other hand, was quite popular with the Digambar Jain community of Chanderi desa for he is very respectfully mentioned in an inscription of Deogarh dated 1424 A. D. wherein he has been called 'Shah Alam', one of the earlier titles assumed by him before he stuck to that of the better known 'Hoshang Shah'. In the capital of Mando itself a Svetambar Jain family of Oswals figured prominently as scholar-administrators in the court of the Sultans for a period of one hundred years and have left a large number of books written on religious topics in the Sanskrit language. The inscription of Deogarh in question comes from the biggest cultural centre in the region of Chanderi during that period, following the eclipse of Khajuraho as a city of temples on the decline of the Chandela power in the thir teenth century. The inscription pertains to an image in one of the temples and testifies to the policy of religions toleration practised by the Malwa Sultans. A number of inscriptions on Jain images and pattavalis pertaining to two Digambar Sanghas, namely Mulasangha and Kashtha sangha, have been made available by modern scholars, besides grantha prashastis (book colophons) which throw light on the brisk activities of the so-called Bhattarak munis encouraging the chiselling of images, the construction of temples, and the building of chaityalayas and resting places for the munis and travellers during this period in the Malwa dominions of the Sultan including Chanderi desa, another name for Bundelkhand, where minor Jain centres like Udaigiri, Erachh, Ahar and Papaura are known to have flourished. The Chanderi patta or gaddi, founded by Bhattaraka Devendrakirti of the Mulasangha-Saraswati gachchha-Nandi amnaya, has three names in the pattavali which are relevant to us. Devendrakirti, who hailed from Gujarat, was a disciple of Bhattaraka Padmanandi and was first appointed Chanderi Mandalacharya. He is supposed to have established the Chanderi patta some time before the year 1436, the year of the violent change in the ruling dynasty of Mando from the Ghoris to the Khiljis. He is also mentioned in the Deogarh image inscription referred to above. His disciple, Vidyanandi Parwar, entitled Tribhuvanakirti, is believed to have become Chanderi mandalacharya sometime before 1468 A. D. prior to succeeding his master to the Chanderi patta. Tribhuvanakirti's disciple and successor to the Chanderi patta, namely Yashahakirti, is a well-known figure famous as ant author of apabhramsa. He was a contemporary of Shah Ghayas and Shah Naseer, the Khilji monarchs. He often stayed in the Neminath [chaityalaya of the town called Jerhat which has not yet been identified. Four of his works have been discovered, so far, that is the 'Harivansha Purana', the 'Dharmapariksha', the Parmeshthi Prakash Sar' and the "Yogasara'-all of them dated V. 1352/1409 A. D. which refer in their colophons to 'Mahakhan Mojakhan' who could be no other * 307 -

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than Mallu Khan son of Mallu Khan, the well-known governor of Chanderi during this period. One peculiar feature of the Bhattarakas of the Chanderi patta was that they came from the Parwar caste of the Digambar community, a caste which predominates among the jains in Bundelkhand even today. The patta of Sonagiri (Datia district) was a branch pitha of Gwalior, the greatest and most flourishing Digamber Jain centre in the capital town of the Tomara rulers. The name is supposed to have been derived from Shramanagiri, ascribed to Shramanasena Muni (V. S. 1335). The Bhattarakas of this centre belonged to the Kashtha sangha, Mathur gachcha-Pushkar gana. The first guru, who has found mention in inscriptions dated 1449, 53 and 73 A. D., was Kamalakirti who left a disciple Shubhachandra to succeed him. Jina Taran Taran Swami The fifteenth century of the Christian era is a century of Hindu-Muslims coming together--an intermingling of the two communities and mutual reapproachment. In spite of wars and conquests and lack of a strong central government, there was prosperity all round; grains and other necessities of life were cheap. Sufis of the Chishtiya Order wielded great influence over the masses-Muslims and non-Muslims. Not only did they approach the people through the medium of the mother tongue and compose love poems in the village dialects but before the close of the century, Kayasthas, Khattris and Kashmiri pundits took to learning Persian, the court language and filling the revenue offices of the Sultans. Among the most outstanding provincial kingdoms were those of Jaunpur, Mando and Ahmadabad. Sant Kabir the most radical social reformer hailed from Varanasi in the Sharqi dominions and his verses embodying new ideas were steeped in the Jain-Nathpanthi traditions. He called upon the Brahman-dominated neo -Vaishnavism to fall in line with his principles of cultural synthesis and liberalism in faith and practice leading to mutual tolerance and fraternization of castes and creeds. He not only condemned casteism but made idol worship the target of his attack. Simultaneously with Kabir among Hindu Vaishnavas of Madhyadesa, flourished Lonkasah among the Shvetambar Jains of western India who organized a similar movement of radical reform with his centre at Ahmadabad during the first half of the fifteenth century. Like Kabir in Northern India, Lonka-Sah raised the banner of revolt against the Jain priesthood and called upon them to prove the justification of idol worship on the basis of Jain agama literature. Of his two main disciples, one hailed from Mandogarh, the capital of the Sultans of Malwa through whom the preachings of Lonkasah must have filtered down to the Jain masses in Malwa. Lonkasah's thoughts were, however, echoed from an unexpected quarter by a none too learned Digambar Jain of Chanderi-Damovadesa' in Bundelkhand namely Jina - 308 -

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Taran Taran who is said to have been born in 1448 A.D. at Puhpavati (Pushpavati) another name for Bilahri in Katni Tahsil of Jabalpur district to his Parwar parents. His father Garha Sah retired to Semalkheri near Sironj in the district of Vidisha where Taran was brought up in the house of his maternal uncle. This was the Age of Bhattarakas among Digambar Jains and from the biographical dates of Taran Taran available to us, he was a contemporary of Bhattarak Yashahakirti of the Mulasangha, Taran Taran, however, led a life of isolation from the so-called Bhattarakas who had fallen from the ideals of the ancient munis and had forsaken the rigours of their discipline. Their services to Jain Culture were none too negligible for they promoted the cause of idol making, temple building and manuscripts copying but their life of growing comfort and ease and accumulation of riches had made them indistinguishable from priests for all practical purposes. For instead of moving about constantly, they mostly resided in Chaityalayas and Upasras practising tantra and mantra besides ayurveda and jyotisha. Even the learned among them like Yashahakirti held narrow and reactionary ideas of caste and sex inferiority of sudras and women. Such ideas and practices must have been an anathema to a radical thinker like Taran Taran who, far from conforming to them, took to a life of nude asceticism and practised austerities in forest resorts like Semalkheri and Sukha (Damoh district), besides village Rakh, now called Mallhargarh in Guna district where he passed the best years of his fruitful life attended to by his disciples of all castes and creeds including Muslims among whom two names are prominent- those of Luqman and Ruia Raman who is supposed to have been a cotton ginner or pinjara by profession. Taran Taran was a junior contemporary of Lonkasah of Gujarat and presumably took inspiration from him. Taran Taran has left a dozen books of verse in which he has propounded the philosophy of 'anekant' and 'syadvad' emphasizing the importance of atma as paramatma in the making. There was no place for idol worship in his scheme of religious practice but he refrained from launching a direct attack on the idolatory practiced commonly by the Jain shravakas or householders. The language of his books is a strange mixture of Samskrit, Prakrit, Apabhramsa and Deshi. A collection of these compositions is available in print. Taran Taran breathed his last at the age of sixty seven and his samadhi called Nasiyaji is the chief centre of Taranpanthi community from where radiates the ideology of this greatest saint of the Digambar Parwars. Unfortunately there was no scholar among his disciples who could take up the work of organization of the panth which even today finds itself indebted to persons outside its fold for the work of editing and publishing of and commenting on Taran bani. As far as the Saint Taran Taran himself is concerned, he deserves to be bracketted with Lonkasah and Kabir, his Shvetambar and Vaishnava counterparts. It may not be supposed from the above account of a nonworshipper of idols that idol worship in Chanderi-Damoh had declined among the Jains. On the - 309 -

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other hand the Bhattarakas had succeeded immensely in their mission of persuading the Jain house-holders to make idols and establish them for worship under the auspices of their gurus so much so indeed that a donor-philanthropist like Jivaraj Papriwal is supposed to have got chiselled single-handed a lakh of Jain images and caused them to be deported to various temples throughout Northern India and there is not a Jain temple but has an image made by Jivaraj Papriwal. These images bearing the inscription of Jivaraj Papriwal of Vikram Samvat 15481491 A. D. are found through out Greater Malwa even today. Hiralal K. B. Imadad Ali H. N. Dwivedi H. N. Dwivedi Shihab Hakeem Dalsukh bhai Malwaniya U. N. Day Bibliography : Damoh Deepak (Hindi). Gazetteer of Damoh District. : Damoh District Gazetteer-Old (1905). Damoh District Gazetteer-New (1974). Gwalior Rajya ke Abhilekha : : : Gwalior ke Tomar. Gwalior State Gazetteer. Hiralal Parmanand Jain Shastri Jain Pustak Prashasti Sangrah, II. Guide to Chanderi. : Epigraphia Indica. E. I. (Persian & Arabic Supplement). : Annual Reports on Epigraphy Annual Reports on Archaeology of Gwalior State. Descriptive List of Inscriptions in C. P. and Berar. : The Anekant, Delhi (Jain Quarterly). Maathir-i-Mahmud Shahi (Sitamau Photostat). Lonkasah (Gujarati) : Medieval Malwa. : The Urdu (Pakistan). Indian Historical Quarterly. : Jain Antiquary. Journal M. P. Itihasa Parishad. -310

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lekhasAra canderI ke mAlavA sulatAna pro0 e. eca. nijAmI, rIvA 1398 meM tugalaka sAmrAjya ke patana ke bAda panape aneka rAjavaMzoM meM dilAvara khAM dvArA sthApita mAlavarAja bhI hai / 1416-20 ke bIca yahA~ kAdara khAna kA rAjya thA jo kaviyoM aura vidvAnoM kA sammAna karatA thA / vastutaH pandrahavIM sadI meM bundelakhaNDa kA zAsana canderI aura kAlpI se hotA thA / canderI ke antargata zivapurI, devagar3ha, sAgara-damoha aura kena nadI ke srota Ate the / isI samaya jabalapura ke gaDhA kSetra meM eka nayA goMDa rAjya sthApita huA jisake rAjA saMgrAmazAha ne mAlavA ke aneka durgoM sahita 52 kile jIte / yahA~ kI rAnI durgAvatI ne mAlavA ke sulatAna vAja bahAdura ko harAyA thaa| isake bAda mahamUda zAha usa kSetra kA bAdazAha huaa| bilajI sulatAna mAlavA ke kSetra bar3hAne kA prayatna karate rhe| unake viSaya meM saMskRta aura phArasI ke lekha milate hai jinakA vivaraNa jaina prazastisaMgraha meM diyA gayA hai| isake bAda alAuddIna, nAsira zAha aura mahamUda khAM vahA~ ke sulatAna bane / antima sulatAna ke samaya mAlavA rAjapUtoM ke hAtha A gyaa| itihAsa se patA calatA hai ki mAlavA 1312 ke bAda sulatAnoM aura bAda meM mugaloM ke adhIna rahA hai| jaina srotoM meM canderI deza kI sAMskRtika pravRttiyoM ko jhAMkI milatI hai / damoha ke kSetra meM usa samaya jalAluddIna khojA ne eka gomaTha (gau zAlA ) sthApita kI thii| isake eka zatAbdI bAda sonAgira aura naravara ke bhaTTArakoM kI kRpA se yaha kSetra jaina saMskRti kA pramukha kendra banA / devagar3ha ke 1424 ke lekha se prakaTa hotA hai ki huzaMga zAha ke samaya meM sthAnIya digambara jaina samAja ko rAjya saMrakSaNa prApta thA / maMDU meM osavAla zvetAmbaroM ko mahatva prApta huaa| isase patA calatA hai ki mAlavA ke sultAna dhArmika sahiSNutA kI nIti para calate the| isa kSetra ke bhaTTAraka mandira aura mUrtiyoM kA nirmANa aura pratiSThA karate ye aura inake samaya meM hI ahAra, papaurA Adi kSetroM kA vikAsa huaa| 1436 ke pUrva canderI paTTa ke bhaTTAraka pada para mUla saMgha ke devendra kIrti pratiSThita hue the| usake bAda tribhuvanakIti aura yazaHkIrti gaddI para baiThe yazaHkIrti ne harivaMzapurANa, dharmaparIkSA, parameSThI prakAzasAra tathA yogasAra nAmaka cAra grantha likhe the jinakA kAla 1495-1582 ke bIca mAnA jAtA hai / ye bhaTTAraka parivAra jAti ke the aura mallUkhAna ke zAsanakAla meM rhe| gvAliyara kSetra meM 1355 ke lagabhaga sonAgira pITha sthApita huaa| 1449 meM yahA~ ke bhaTTAraka kamalakIrti hue| usake bAda unake uttarAdhikArI hue| pandrahavIM sadI ke pUrvArdha meM lokAzAha ne jainoM meM mUrti virodhI Andolana prArambha kiyA jo bAda meM canderI kI ora bhI phaila gyaa| isa kSetra meM 1448 meM usa samaya tAraNa taraNa svAmI hue 1 inakA pAlana siroja aura vidizA meM huaa| ye bhaTTAraka yazaH kIrti ke samaya meM hue the / jo caityAlaya aura upAsaroM meM rahate the aura tantra, mantra, Ayurveda aura jyotiSa kA prayoga karate the / tAraNa svAmI ne bhaTTAraka saMpradAya ke virodha meM eka nayI paddhati pracalita kI aura unhoMne bAraha grantha likhe lekina unakA vizeSa prabhAva isa kSetra ke jainoM para nahIM par3A aura yahA~ mandira aura mUrtiyA~ banatI rhiiN| jIvarAja pApar3IvAla ne 1491 1548 ke bIca eka lAkha jaina mUrtiyA~ banavAkara uttara bhArata ke kone-kone meM bhejI / -311

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bhAratIya saMskRti ke pratIkoM meM kamala aura azva zrImatI sudhA agravAla, vArANasI, ( u0 pra0 ) kamala nirmANa - zakti racanAkA pratIka hai / pRthvIkI prArambhika kalpanAmeM pRthvIko caturdala kamala athavA cArapaMkhur3I vAlA kamala mAnA gayA hai / kamalake bIca kaNikA yA bIja rUpameM sumeru parvata kI sthiti hai / aisA mAnate haiM ki yahA~ vizvakI aneka vastuoM aura bhAvoMke bIjoMkA janma hotA hai, isaliye ise vizvabIja mAtRkA bhI kahate haiM / kalAke atirikta, bhAratIya dharma aura darzanoMmeM bhI pratIka rUpameM kamalakA jyAdA mahattva hai / yaha athAha jaloMke Upara tairate huye prANa yA jIvanakA cinha hai / sUryako kiraNeM hI kamalako jagAtI haiM / RgvedameM sUryako brahmakA pratIka kahA gayA hai / ( brahma sUryasamaM jyotiH R0 2348 ) sUrya prANakA vaha rUpa hai jo bhUtoM meM samaSTigata prANa yA jIvana kA AvAhana karatA hai / yaha viSNukI nAbhise utpanna honevAle baloMkA pratIka thA jinase prANakA saMvardhana hotA hai / isI nAbhise utpanna kamala para sRSTikartA brahmAkA vikAsa huA hai (brahma ha vai brahmANaM puSkare sasRSaM, gopatha brA0, 1 / 1 / 16) / kamalake patte yA puraina belako sRSTi yoni yA garbhAdhAnakI zakti kahA gayA hai / (yonirvai puSkaraM parNam, za0 brA0 6 / 4 / 17 ) / kahIM kama virAT manakA pratIka hai to kahIM vyaSTigata prANa zaktikA / bhAgavata meM sRSTikA janma kamalase mAnA gayA hai aura saMsArako bhU-padmakoSa kahA gayA hai / bhAgavata do prakArakI sRSTi mAnate haiM - eka padmajA aura dUsarI aNDajA / padmajA jaisA ki nAmase hI spaSTa hai, kSIrazAyI viSNukI nAbhise hotI hai jabaki aNDajA sRSTi hiraNyagarbhase / hiraNyagarbha kI mAnyatA vaidika hai aura padmakI mAnyatA bhAgavata / vedake anusAra pRthvI para agni aura dyuloka meM Aditya -- ye do bar3e puSkara haiM / hariNyagarbhakI sRSTi agni para aura padmajAkI sRSTi jaloM para nirbhara hai / hiraNyagarbha agni aura somake pratIka the / pUrNaghaTameM aNDajA aura padmajA donoM kalpanAoMkA samanvaya hai / mAtRkukSise utpanna honevAle zizukA pratIka kamala thA / utpala, puNDarIka, kalhAra, zatapatra, sahasrapatra, puSpaka, padmaka ityAdi nAmoMse kamalakA ullekha hotA hai kamalako sUrajamukhIke phulle bhI kahate haiM / - rUpakakI bhASAmeM sArI jalarAziko strI-zarIra aura kamala yonivat mAnA gayA hai / zAstrIya AdhAra para bhI, yonistha jarAyukA AkAra kamala puSpakI taraha mAnA gayA hai / puSpavatI hone kA AdhAra yahI kamala hai / kamala-kuliza sAdhanA bhI kamalake sRSTidvAra honekA poSaka hai / strItva aura sRSTikI bhAvanAke kAraNa hI paurANika kalpanAmeM ise devIkA saMsarga prApta huA / vedoMmeM devI upAsanA nahIMke barAbara haiN| phira bhI, agnikA utpattisthAna kamala hI hai / isIkA vikAsa bAdameM padmA devIke rUpameM huA / yadyapi RgvedameM kisI bhI devIkI ArAdhanA nahIM hai, phira bhI usake sampUrNa rUpameM sarvaprathama isakA ullekha hai / devIke do nAma haiM-- zrI aura lakSmI / rAjagaNa dharmapatnIke atirikta rAjalakSmIse pariNatI mAne jAte the / padmAdevI vibhinna saMjJAoMse jAnI jAtI thI jaise padmasambhavA, padmavarNI, padmaaruNa, padmAkSI, padminI, padmAlinI aura puSkariNI ityAdi / ataH lakSmIkI rUpakalpanAkA AdhAra kamala hI hotA hai / inhIM - 312 - -

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saMjJAoMke sAtha inheM viSNupatnI aura harivallabhA bhI kahA gayA hai| kamalase utpanna kamalA viSNakI zakti honeke kAraNa vaiSNava kalA aura vaiSNava kalpanAkI zakti bana gyii| viSNuke cAra AyudhoMmeM honeke kAraNa viSNake aMkanake sAtha meM kamala sarvatra aMkita haA hai| kamalapriya padmapriyA devIkI mUrtiyA~ (I0 pU0 dUsarI zatIke) sA~cI aura bharahutake dvAroM aura chatoMmeM khudI huI haiM / bharahutakI pandrahavIM AkRti gajatakSmI hai| jisake caraNa aneka-dala kamala para haiN| isI kamala nAlake pAsase do bhArI sI nAle idhara-udhara gaI haiM jo punaH do bhAgoMmeM ba~Ta gayI haiN| donoM ora do kamala garbha para do hAthI khar3e haiM aura eka-eka kamalakA pattA banA hai| yaha golAkAra kRti hai aura golAkRtiko cAra kamala ghere huye hai| akhila rUpakI hI eka anya RcAmeM isa padmAke mUla zrIlakSmIko 'prajAno bhavasi mAtA' aura 'kSamA' kahA gayA hai| kSamA pRthvI hai aura pRthvI hiraNyagarbhA / kamalako bhI hiraNyagarbha mAnA gayA hai| basAr3hase prApta eka mUtti meM vikasita-avikasita kaI prakArake kamala haiM parantu pratibhAoMke para lage haiM / sAdhAraNatayA mesIpoTAmiyAkI mUttiyA~ pakSavatI hotI haiM jabaki bhAratake liye yaha navIna bAta hai / mohena jo-dar3o aura bauddha kalAmeM kamala mohena jo-dar3okI sabhyatAke prApta pratIkoMmeM se zaiva upAsanAkA dyotaka liMga pramukha haiN| zivakI pUraka pArvatI rUpameM vahA~ kamaladhAriNI devIkI mUrti pAI jAtI hai| aitihAsikakI dRSTise yaha Rgvedake pahalekI hai| mUttike uroja unnata haiM jisase mAtatvakA bodha hotA hai isI kAraNa ise jagat jananI kahA gayA hai / yaha prAptakRti sabase prAcIna hai jisameM kamalakA upayoga huA hai| niHsandeha rUpase isa bAtakI svIkAra kiyA jA sakatA hai ki mAtRtva aura kamalakA sambandha atyadhika prAcIna hai| yahI bhAvanA bAdameM brahma aura lakSmIse sambaddha dekhI jAtI hai jisake sAtha bhI pratIka rUpameM kamala aura sRSTiIkA bhAva sannihita hai| bauddhakalAmeM bhI sarvatra kamalase yukta devI dRSTigocara hotI hai| kabhI-kabhI pratIka rUpameM kamala dvArA hI usakI sattA vyakta kI gayI hai| pramukhataH devIkI saMjJAyeM haiM-madmahastA aura pdmraaginnii| mahAyAna bauddhadharma meM 'padmapANi' bodhisatva haiM jinhoMne buddhoM kI sahAyatA kii| navIM zatAbdIkI nepAlase prApta eka pratimAke hAthameM kamala hai aura yaha varada mudrAmeM hai| mRNAla uMgaliyoMmeM ulajhane ke bAda bhI kuhanI para Akara TUTa gayA hai| yahA~para kamala bodhisatvakI snigdha-zAnta manovRtti, asIma dayA, alaukika devatva aura pavitra devI saundaryake pratIka svarUpa hai| bhAratIya bauddha parampArAmeM uttara madhyakAlIna padmapANi yA avalokitezvarakI mUrtikI pIThikA bhI kamalayakta hai| sambhavataH vaiSNava prabhAvase hI prabhAvita hokara zilpiyoMne bauddha pratimAoMmeM kamalako pIThikA rUpameM taiyAra kiyA ho / mahAyAna bauddhadharmakI sarvazreSTha devI prajJA pAramitAkI eka pratimAmeM, jo 13 vIM zatIkI hai tathA jAvAse prApta huI hai, pIThikA kamalakI banI hai / yaha devI buddhoM aura bodhisatvoMkI mUla zakti hai| bAdakI kalAmeM kamala kaI rUpoMmeM aMkita huaa| gomUtrikAoM (beloM) meM kamalakA prayoga bahutAyatase hotA thaa| jahA~ kahIM bhI alaMkaraNakI AvazyakatA hotI thI aura suvidhA hotI thI, vahA~ kamala kisI-narUpameM jarUra aMkita kiyA jAtA thaa| prAcIna kAlameM striyoMke zrRMgArakA pradhAna puSpa kamala thA jo haste se prakaTa hai / ajantAke citroMmeM to kamalakI itanI bahalatA hai ki citrakArako citrakArI karate samaya basa eka hI paMkti 'nava kaMja locana kaMja makhakara kaMja pada kaMjAruNam' yAda A rahI thii| vaise bhI, bhAratIya kavi, citrakAra, sAhityakAra Adine kamalakI komalatA aura sundaratAkA mukhya AdhAra mAnA

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hai| azoka stambhakI lATako kamala paMkhur3iyoMse hI akRta kiyA gayA hai| gAMdhAra zailImeM bhI kamalakI gomUtrikAyeM (beleM) vidyamAna haiN| kahIM-kahIM vikasita kamalake andara mAnavIya AkRtiyA~ aMkita milatI haiN| eka mUrtimeM zeSazAyI viSNuke pairake pAsa AdhAra rUpameM kamala aMkita hai| haMsake sAtha kamala to bahuta hI jyAdA sahaja sulabha hai| damayantIne kamala patra para pAtI likhakara haMsa dvArA nalake pAsa bhejI thii| bharahata aura sA~cIke rilIphoMmeM hAthI mAyAdevIke garbha meM hai aura usake mukhase Ter3hI-mer3hI kamalakI bela nikalI hai / yaha muNDeroM aura caukhaToMke kinAre-kinAre phailI huI hai aura usapara aneka tamage, janmakathAe~ tathA phaloMkI sajAvaTa hai| anekAneka pattiyoM, kaliyoM, vibhinna vikasita puSpoM tathA bIca-bIcameM battakhoMvAle kamalake paudhoMkA atyadhika phailAva bharahuta, sA~cI, udayagiri aura amarAvatI-hara jagaha pAyA jAtA hai| Adhikyake sAtha komalatA tathA capalatAke sAtha gAMbhIryakA sammizraNa yUropIya nArIkI yAda dilAtA hai / sA~cIke pUrvI toraNake bA~yeM khambhe para kamalake paudhoMke pakane takakI avasthAoMkA bahuta hI sundara citraNa hai| ____ kamalake phUlate hue paudhekA layAtmaka DhaMgase jhUmanA bhAratameM jIvanakI apekSA layakA pratIka hai / sA~cIke pazcimI dvAra para kamalako belake ghane patoMke madhya vanya pazaoMkI prakRti sandaratama hai| kamala-latA paudhA-pratIkoMmeM sabase adhika pracalita aura prabhAvazAlI hai| yaha kamala-latA manthara, abAdha aura pracura bhAratIya vanaspati jIvanakA pratIka hai| bhAratIya saMskRtimeM kamalakI svAbhAvika pracaratA kA eka ga bhIra artha hai / saMyuktanikAyameM likhA hai, "he bandhu, jaise kamala pAnImeM ugatA hai, pAnImeM hI phalatA hai, pAnIkI satahase Upara uThatA hai aura phira bhI pAnIkI satahase nahIM bhIgatA, vaise hI he bandhu, tathAgata saMsArameM janme isa saMsArameM bar3he, isI saMsArameM Upara uThe aura phira bhI isa saMsArase aprabhAvita rhe|" bauddha kalpanAmeM brahmANDa hai buddhake anekAneka janma aura amartya ruup| ye kamalake paudheke DaMThaloM aura phUloMke samAna sundara aura zAzvata haiM tathA sAMsArika rAga, dveSa aura mohake kIcar3a aura gandagIse ugate haiN| saMsAra aura nirvANa, acchAI aura burAI, sukha aura duHkhake cakra yathArthakI kSaNika bUMdeM athavA uphAna haiM / jIvana yathArtha aura jJAta sImAoMse pare eka parNatAkI ora sadaiva gatizIla hai| svargika sapheda hAthI. jisake mukhase kamalakI bela nikalatI hai, yaha dhIre-thIre binA ruke layAtmaka DhaMgase pracuratAkI sRSTi karatI hai, nirvANa kI zAntikA nahIM, varan jIvanakI abAdhita harSotphulla asIma AkAMkSA pratIka hai| prakRtikI vyavasthAmeM AtmAbhivyakti aura AtmaparAtparatAke bodhisattvakA pratIka hai| ajantAke citroMmeM jo bodhisattva hAthameM nIlakamala liye hae / , saMjamake kendrameM avasthita hai| yahA~ sirakA tanika bhavya jhukAva, gatike lie tanika spandita zAnta mudrA tathA hAthakI utkRSTa bhaMgimA saMsArake prati bodhisatvakI pragAr3ha karuNAke pratIka hai| bodhisatva padmapANi mAnavake zArIrika saundaryakA hI nahIM, varan AdhyAtmika aura amUrta saundaryakA uttama namUnA hai| kamalakI caukiyoM para khar3I kucha buddha kI pratimAe~ amarAvatI, mathurA aura gAMdhAra-tInoM sthAnoM para milatI hai| sUryakI kucheka khar3I mUrtiyoMmeM dhurIkI jagaha kamalane le lI / guptakAlake bAda do kamaloMse yukta mUrti bhI pUjya va mAnya huii| rAnIgupphA aura gaNezagupphAke zilpakAroMko kamalake phulloMse vizeSa ruci thI, ataH vedikA tathA zobhApaTTImeM unakIruci pradarzita huI haiN| khaNDagirI pahAr3I para ananta guphAmeM kapizIrSaka yA paMcapaTTikAke bIcameM trikoNAkRtikA eka sundara kamala puSpa aMkita hai jisakI belameM vedikA, punaH kamala, phira vedikA isa prakArakA krama hai / inameM -314 -

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kucha aise bhI stambha haiM jinake sire para auMdhe rakhe haye kamaloMke laharAte patte vesanagarake stambha-zIrSake sadRza hI haiM / eka ardhastambha para bAraha haMsa zreNIbaddha haiM, jinakI coMcameM kamala puSpa hai| haMsa ur3ate hue dikhAe~ gaye haiN| kamaloM para khar3I zrI lakSmIko mati hai| devIke donoM ora uThate haye kamaloM para do hAthI devIke abhiSekake liye udyata darzAe gaye haiN| nAsikakI guphAmeM gotamI putra bihArake stambhake atyadhika sundara dikhanekA kAraNa hai usakA padAvara vedikAmeM AveSTita honaa| vedikAke khambhoM aura sUciyoM para kamalakI sajAvaTa mathurAke kaMkAlI TIlese prApta padmavara vedikAke sadaza hI hai| lakhanaUke rAjya saMgrahAlayameM jaina AyAgapaTTa para madhyameM sarpaphaNI pArzvanAtha pratimAke donoM ora vyakti hAtha jor3akara khar3e haiN| bAhara golAImeM aMgUra, tathA kamalake belakI sajAvaTa hai| yaha pratimA kuSANa kAlakI prathama zatAbdIkI hai| isI saMgrahAlayameM lagabhaga 10 vIM zatAbdIkI uraI (jAlona) se prApta padmAsanameM dhyA stha tIrthakarake donoM ora kaMdhoM para bAla haiN| pratimA kamalAsana para hai| saMbhavataH pratimA RSabhanAthakI hai| 9vIM zatAbdIkI sarvatobhadra tIrthaMkara pratimAmeM tIna aura anya tIrthaMkara tathA eka ora RSabhanAthakI digambara pratimA hai| yaha eka ora kamala aura dUsarI ora aMgurakI velase suzobhita hai / eka anya vedikA stambha para nIce kamala tathA usake Upara vela hai| yahI para guptakAlakA latA, kamala tathA maNibandha Adise alaMkRta stambha bhI hai|| upaniSadoMke anusAra kamala sampUrNa utpattiyoMse bhI pUrvavartI hai| vidyAkI devI sarasvatI' kI stuti padmAsane saMsthitAke uccAraNoMse kI jAtI hai| aitareya brAhmaNameM azvinI kumAroMkI nIlavarNakA kamalahAra pahane batAyA gayA hai| bhAratakA rASTrIyapuSpa kamala bhAvagatakI prAcInatama saMskRtise sambandhita hai| azva-bhAratIya saMskRtimeM kamala sadana azvakA bhI atyadhika jikra huA hai| kahIM kalA rUpameM, kahIM yajJa ke lie, to kahIM sikkoM para azvAMkana hai| prAga aitihAsika kAlake nava pASANa yugake citrameM yuddharata yoddhA ghur3asavAra haiN| lakhaniyA~ darI (mirjApura kSetra) meM ghar3asavAroMkA citrAMkana hai| isIprakAra bA~dA jileke mAnikapura sthAnake citroMmeM bhI ghur3asavAra citrita haiN| siMdhake kinAre mandorI, gedAba aura ghar3iyAlA nAmaka sthAnoMmeM caTTAnoM para yuddharata sazastra yoddhA ghor3e, U~Ta aura hAthiyoM para haiM / ___ anumAna hai ki sindhughATIke loga ghor3ese paricita nahIM the| mohana jodar3okI UparI satahase prApta eka bhor3I mUrtimeM ghor3ekA namUnA hai kintu yaha pahacAna sandehajanaka hai| rAjA yA gRhasvAmI gAya aura ghor3oMko rakhaneke liye sthAna banavAte the, aisA atharvavedameM varNana AtA hai ( gobhyo azvebhyo namo yacchAlayAM vijAyate, atharvaveda, 89 / 3 / 3) / mahAjanapada kAlameM mahaloMke pichavAr3e hI azvazAlA athavA rAjavallabha turaMgoMko maMdurA bhI thii| jainiyoMke ardhamAgadhI Agama sAhitya ( jo pAlI . sAhityake samayakA hai ) meM hayasaMghAr3ake banAye jAnekA varNana hai| sindhu sabhyatA aura zRgvedameM varNita pazu hAthI, siMha aura vRSabhake sAtha kahIM-kahIM turaMga bhI haiN| caturtIpI bhUgolakI prArambhika kalpanAmeM pRthvIko caturdala kamala mAnA gyaa| isake madhya bIja rUpameM sumeruparvata thA / sumeruparvatake pUrva meM bhadrAzva, dakSiNameM bhArata, pazcimameM ketumAla aura uttara dizAmeM uttara kuru dvIpa thA / bhadrAzvakA artha hai-kalyANakArI azva / yaha usa zveta varNake azvakI yAda dilAtA hai jo cIna dezameM pUjanIya bhI thA, sAtha hI ise puNya cihna bhI mAnA gyaa| cIna dezakI aneka sabhya jAtiyA~ bhadrAzva yA zveta azvako apanA mAMgalika cihna mAnatI thiiN| vahA~kI kalAmeM yaha cihna sabase mahattvapUrNa hai| isI kAraNa cInakA nAma purANoMmeM bhadrAzva ho gayA / - 315 -

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bauddha paramparAmeM isaprakArake azvako balAhaka kahA gayA / bodhisatva bhI eka bAra balaharasa ( vaklabhAzva ) kI yonimeM janme the aura usa rUpameM unhoMne mRtyuke andhakUpameM par3e huye 500 bAnaroMkA uddhAra kiyA thA / yaha kathA balaharasa jAtaka meM dI huI hai| sAtha hI, mathurAkI eka vedikAke stambhapara isakA citraNa bhI hai| prAcIna bhAratIya kalAmeM IhAmRga yA bahuvidha AkRtivAle rUpoMkI kalpanA kI gaI jisameM siMhavyAla, gajavyAlake sAtha hI azvavyAla bhI thaa| inameM bhinna mastakake bhinna zarIrakA jor3a baiThAyA jAtA thaa| madhyakAlIna zilpagranthoMmeM unakI saMkhyA 16 kahI gayI hai| pratyekako 16 mudrAoMmeM aMkita kiyA gayA hai| isa prakAra vyAlarUpoMkI saMkhyA 256 taka pahu~cI (aparAjita pacchA 233 / 4 / 6, iti SoDaza vyAlAni uktAni mukhbhedtH)| catura zilpI aura dantya lekhaka isakI sundaratAko bar3hAte haye apanI pratibhAko bhI darzAte the| prAcIna kapizA ( begrAma ) se prApta danta phalakoMpara ina vyAloMkA saTIka citraNa huA hai jo kuSANa kAlIna gandhAra kalAmeM lokapriya thaa| bharahuta, sAMcI aura mathurAkI kalAmeM IhAmRga pazuoMkI sajAvaTa hai / adhikatara zakalogoMko aise rUpoMse vizeSa ruci thii| isIse milate-julate alaMkaraNoMko vRSabhamaccha, haritamaccha ityAdike sAtha hI azvamaccha rUpameM mathurAkI vedikAke phulloMmeM dikhAyA gayA hai / bhAratIya purANoMkI sAkSIke anusAra, ye saba rudra ke prathama gaNa haiM jinake mukha aura aMga aneka rUpoMmeM vikRta haiM / pratyeka manuSyake ceharepara narAkRti hai. kinsu usake pIche apane-apane svabhAvake anusAra pazu-pakSiyoMke chipe huye cehare samajhanA cAhiye / jisakA jaisA svabhAva usakA vaisA mukhar3A, yahI ina bhedoMkA sUtra hai| isa kalpanAkA mUla RgvedameM pAyA jAtA hai / bauddha sAhityameM azvamukhI yakSIkA ullekha AyA hai ( padakusala mAgava jAtaka ) / sAranAthake siMha stambha,, siMha saMghATake sadRzakI kArleke caityagharameM stambha zIrSakoMpara hayasaMghATa utkIrNa hai (pITha saTAkara baiThe huye pazuoMko saMghATa kahate haiM ) / vaidika abhiprAyameM prathama cAra azvoMke ratha para sUryako ArUr3ha dikhAyA gayA hai| pIche azvoMkI saMkhyA sAta taka ho gayI / bodhagayA vedikA para caturazva yojita rathapara baiThe hue sUryakA citraNa hai| bhAjA guphAmeM dvitIya zatI pUrvakI eka mUtti caturazvayojita rathameM baiThI huI hai| mathurAkI kuSANakalAmeM sUryake rathameM do yA cAra azva dikhAye gaye haiM / yahI paramparA gAMdhAra aura sAsAnI kalAmeM milatI hai| kAbulake samIpa khorakhAnAse prApta saMgamaramarakI sUrya mUttike rathameM cAra ghor3e jute haiM / guptakAlase lekara madhyakAlake sUrya ke rathoMmeM sAta ghor3e pAye jAte haiM / zaizunAga-nanda yuga ( chaThI za0 I0 pU0 se cauthI za0 I0 pU0) kI kalAmeM rAjaghATase prApta cakiyAmeM ( jo aba lakhanaU saMgrahAlayameM hai ) mAtadevIke bAIM aurakA pazu azva hai| paTanAse prApta cakiyA para tIna samAna kendrita vRtta haiN| isake dUsare vRttameM 12 pazuoMmeM azva bhI aMkita hai| murtajIgaMjakI cakiyApara bhI azvakA citrAMkana hai / ye cakiyA mAtRpUjA ke liye pratIkAtmaka cihna yA mantra the / mauryakAlake ( 325-184 I0 pU0 ) lumbinI udyAna ( vartamAna rumbini deI ) ke stambhapara azva zIrSaka thA / yuvAGa cAke anusAra, yaha bijalI giranese bIca meM TUTa gayA thA / yahA~ bhagavAna buddha zAkya munikA janma huA thA ( hide budhe jAte zakyamuni ti ) / stambha zIrSakoMpara cAra mahA AjAneya pazuoMkI mUrtiyA~ pAyI jAtI haiN| cAra pazu-azva, siMha, vRSabha aura hAthI haiM / ina cAra pazuoMkI paramparA sindhughATIkI prAcInatAko chUto huI 19vIM zatAbdI taka AtI hai| isakA dezagata vistAra bhAratase lekara laMkA, zyAma, varmA aura tibbata taka milatA hai| bauddha

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stambhoMke alaMkAraNoMmeM inakA bahulatAse prayoga hai aura mahAvaMzameM inheM catuSpada paMkti kahA gayA hai / stUpakI candrazilAoMpara, anurAdhApurake guptakAlIna stUpoMkI candrazilAoMpara, 18vIM zatIke rAjasthAnI citrameM ( jo isa samaya dillI saMgrahAlayameM hai ) aura 19vIM zatIke baMgAlase prApta eka kanthe ( isa vakta bhArata kalA bhavanameM ) Adipara isa catuSpada paMktikA sundara aMkana hai / kahate haiM, jahA~ na pahu~ce ravi, vahA~ pahu~ce kavi / ataH bauddha kalpanAmeM ye cAra pazu anavatapta sarovaroMke cAra dvAroMke rakSaka haiM jahA~se cAra mahAnadiyoMkA udgama hai| vAlmIki rAmAyaNameM inheM rAmake abhiSekake liye ekatra mAMgalika dravyoMmeM ginA jAtA hai| kezavadAsane (17vIM zatI ) rAmake rAjaprasAdake cAra dvAroM para inakA ullekha kiyA hai / DA. vAsudevazaraNa agravAlane apanI pustaka cakradhvaja meM lagabhaga pacAsa avataraNa aura ullekha diye haiN| Apake cintanake anusAra loka bhAvanAmeM ina cAroM pazuoMko pavitra samajhA jAtA thA aura inake pIche jaina, bauddha aura brAhmaNa-ina tInoM mahAna dharmoMkI mAnyatAkA bhI bala thA / zuMgakAlIna ( 184-72 I0 pU0 ) bharahuta stUpakI toraNavedikApara azvaratha aMkita hai / isa kAla meM pazuoMkI AkRtiyA~ do prakArakI prApta huI haiM eka svAbhAvika aura dUsarI kalpita jaise, AkAzacArI azva arthAt sapakSa azva / ur3IsAkI khaNDagirI-udayagirIkI guphAyeM bhI isI kAlakI haiN| inameM rAnIgaphAkI zobhApaTTIme utkIrNa sAta citra rAjendralAla mitra kRta ur3IsAke prAcIna avazeSa, khaNDa 2 nAmaka granthameM prakAzita kiye gaye haiM / ina citroMmeM dRzya cArameM paTTake pahale bhAgameM tIna vyakti, eka azva, use thAme hue eka sUta hai / rAjAkI mRgayAkA dRzya-duSyanta-zakuntalA kathAkA dRzya isa rocaka dRzyakA sArA rUpaka rAjA duSyantakA RSi kaNvake AzramameM Agamana, zakuntalAko dekha usapara mohita honA hai / gaNeza guTakAmeM paryANa aura AbhUSaNoMse suzobhita ghoDekA dRzya bhI aMkita hai| maJcapur3I guphAmeM toraNapara alapha mudrAmeM azvArohI mattiyA~ utkIrNa hai| isIkI anukRtipara Age calakara vyAlatoraNakI muttiyA~ banane lagI jisakA udAharaNa sAranAthameM milatA hai| ananta guphAmeM sUryakI eka viziSTa mUtti hai jo apanI do patniyoMke sAtha cAra ghoDoMke rathapara ArUr3ha hai| zugakAlake Arambhika kAla (lagabhaga dUsarI za0 I0 pU0) kA kendra bhAjA bnaa| bhAjAke bihArake mukhamaNDapake pUrvI chorake pravezadvArake donoM orakI mUttiyoMmeM eka ora bAIM tarapha eka rAjA cAra ghor3oMke ratha para savAra hai| pIche ca~vara aura chatra liye do anucara striyA~ bhI haiN| pItalakhorAkI guphA naM0 4 meM dAhinI ora hAthIke barAbara eka azvArohIkI kAya parimANa mUrti para dAnadAtAkA nAma khudA hai| yaha dUsarI zatAbdIkI mAlUma par3atI hai / beDasAkI guphAoMke stambhoM para hayasaMghATakI mUrtiyA~ haiM / pellarUnadIke taTa para sthita jaggayapeTake mahAstUpake eka pAdukApaTTa para susajjita azvakI AkRti utkIrNa hai| zaka sAtavAhana (prathama, dvitIya zatI) kAlake haidarAbAdako koNDApurase prApta khilaunoMmeM azva bhI hai jo kyolina nAmaka sapheda miTTIkA banA hai / pahAr3apurake phalakoM para baMgAlake pazu-pakSI aura vRkSa-vanaspatiyoMkA ghaniSTa aMkana hai| unameM hAthI ghor3A, campaka aura kadamba ityAdi haiN| mahAsthAna (jilA bogarA) se bhI kucha phalaka prApta huye haiM jo uttara guptakAlIna kAlake namUne haiM / eka miTTIke pAtra para cAra ghor3oMke ratha para baiThA kti tIra-dhanuSase mRga jhuNDa para vANa barasA rahA hai / 16vIM-satrahavIM zatAbdImeM purtagAlI sipAhI baMgAlake bhItarI gA~vameM jAne lge| sthAnIya kumhAroMne - 317 -

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unakI AkRtiyoMko khilaunoMmeM utaaraa| jaisorase prApta eka phalaka para purtagAlI sipAhI ghor3epara savAra hai| usake vAyeM hAthameM ghor3ekI rAsa aura dAhinemeM cAbuka hai| prAcIna mAMgalika pratIka mUttiyoMkI rUpa kalpanAmeM azva bhI svIkRta thaa| __ azvamedhakI paramparA isa dezameM ati prAcIna hai aitihAsika kAlameM bhI puSpamitra zuGga, samudragupta, kumAragupta Adine azvamedha kiye / samadragaptake azvamedha-yajJakI pratikRti bhI mila gayI haiM jo lakhanaUke saMgrahAlayameM rakhI hai| bhAratavarSakA digvijaya kara samudraguptane azvamedha-yajJa kiyA thaa| usane azvamedha smAraka dinAra (sonekA sikkA) claayaa| dakSiNake aneka rAjAoMne bhI azvamedha kiye| kannaujake gahar3avAla rAjA jayacandra ke bhI azvayajJakA ullekha huA hai| candragupta vikramAdityake beTe kumAragupta prathamane cAlIsa varSoM taka rAjya kiyA aura sonekA sikkA calAyA / sikkemeM rAjA ghor3e para savAra haiM / bhAratake bIsavIM sadIke tAmbeke paise para paTameM bhI azvAkRti thii| Ahata madrAoM para cihnoMke dUsare vargameM cAra mahA AjAneya pazuoMkA citra hai| catuSpAda paMktikA pratIka bauddhadharmake udayase bahata pahale hI pracalita ho cukA thaa| isa prakAra kamala aura azvakA bhAratIya saMskRtike mAMgalika pratIkoMmeM mukhya sthAna thaa| COM maa

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bundelakhaNDameM jaina-dharmake prAcInatama pratIka candrabhUSaNa trivedI bhAratIya purAtattva sarvekSaNa, naI dillI bundelakhaNDako prakRtine bar3e hI sundara DhaMgase saMjoyA hai| isa kSetrameM yahA~ke zaila-giri, gahana-vana aura saritAoMne dharma evaM saMskRtimeM mahattvapUrNa yogadAna diyA hai| yaha brAhmaNa, bauddha evaM jaina dharmokI jahA~ tapobhUmi hai, triveNI kaI sahasra varSa pUrvase abAdha gatise pravAhita hotI rahI hai| vindhya zRkhalAoMke madhyameM base isa bhUmikhaNDameM vibhinnatAke sAtha hI ekarUpatAkA virAT darzana hotA hai| yaha tapobhUmi pAvana vetravatI ( betavA ), yamunA, dazArNa ( dhasAna ), urvazI ( ora ), tamasA ( Tamasa ), zumtimatI ( kena ) sahasroM varSase jana-mAnasako prerita karatI huI patita-pAvana gaMgAmeM mila jAtI haiN| vidizA tIrthakara zItalanAthajIkI janmasthalI rahI hai| mauryakAlake uparAnta guptakAla tathA madhyakAlameM yahA~ pratihAra, kalacuri evaM candela nRpoMke kAlameM jainadharma pUrNa rUpase pallavita evaM puSpita huaa| pramANa-svarUpa Aja bhI saMbhavataH aisA koI grAma na ho jahA~ jina-avazeSa upalabdha na hoM / purAtatvIya pramANoMke AdhArapara yaha kahA jA sakatA hai ki brAhmaNa evaM bauddha dharmose pUrva jaina-dharmameM saguNopAsanA prArambha huI thii| isa sandarbhameM moha~jodar3oMse prApta eka selakhar3IkI mudrA tathA har3appAse prApta lAla pASANakA ekabandha ullekhanIya hai / mudrAke dRzyakA aMkana isa prakArakA hai| eka zravaNa, kAyotsarga mudrAmeM AcchAdita vanameM pradarzita hai| vRSabhake nikaTa eka gRhastha aMjalimudrAmeM haiM / isa paMktike nIce sAta puruSa kAyotsarga mudrA meM hai / ina kalAkRtiyoMko nizcita rUpase jainadharmase nirUpita karanA kaThina hai| jaba taka ki sindhu lipikA paThana na kiyA jA ske| isake atirikta itane varSoMke gahana adhyayanake phalasvarUpa bhI jina kalAtmaka vAstu evaM zilpIya kRtiyoMko mUla bhAratIya kalA evaM dharmase pRthak karanA atyanta kaThina hai| inake mUla siddhAnta vedoMmeM nihita haiN| jina AkhyAnoMmeM bhagavAna mahAvIrakI samakAlIna pratimAkA ullekha milatA hai / kahA jAtA hai ki vItamayapatana nagara (jisakI bhaugolika sthiti aspaSTa hai) ke nRpati uddAmanakI mahiSI candana kASThase nirmita tIrthakarakI pUjA karatI thii| isI AkhyAnakA pratirUpa bhagavAna buddhake samakAlIna kauzambIke rAjA udayanase sambandhita hai / aisA hI ullekha dazapura nagara (mandasaura) ke sambandhameM jIvantasvAmIkI pratimAkA ullekha hai| ina AkhyAnoMkA samIkaraNa purAtatvIya sandarbhameM nahIM ho sakA hai| sambhavataH usa kAlameM pratimAyeM kASTha hI kI nirmita kI jAtI thiiN| purAtatvIya sandarbha meM ullekha cedi rAjavaMzake mahAmeghavAhana kulake tRtIya nRpati khAravela (prathama zatI I0 pU0) ke udayagiri-khaNDagirikI guphAoMmeM utkIrNa lekhameM aMkita hai| usake anusAra khAravela nandarAja dvArA balapUrvaka le jAI gaI tIrthakara pratimAko punaH le AyA thaa| isake atirikta paTanA saMgrahAlayameM

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lohAnIpura se prApta opayukta prastara pratimA jo ki yakSa paramparAse veSTita hai kA nirmANakAla lagabhaga I0pU0 tIsarI zatI meM huA / mUrtiyoM ke atirikta I0 pU0 tathA IsvI pazcAt jaina-dharmAvalambI mAMgalika cihnoMko pUjate the / unakA hI aMkana AyAgapaTToMmeM milatA hai / prAk kuSANa evaM kuSANa kAlake AyAgapaTTa mathurA ( zaurIpura ) se prApta huye haiM / sambhavataH gahana vanoMmeM pratimAoMkA nirmANa AsAna nahIM thA / jina zravaNa bhramaNazIla hote the tathA apanA nivAsa prAyaH giri kandarAoM hI meM rakhate the / aisI kandarAoMkA pramANa jo ki bauddhadharma se sambandhita hai, sIhora jilekI budhanI tahasIla meM pAnagurAriyA nAmaka sthAnameM bahumAtrAmeM upalabdha / starIya zilAkhaNDoM meM kandarAyeM prAkRtika rUpase hI nirmita ho jAtI thIM tathA Agneya zilAoMmeM nirmANa takSaNa vidhise hI kiyA jAtA thA / lekhakako purAtatvIya sarvekSaNake phalasvarUpa canderI, jo ki Aja bhI jainadharmAvalambiyoMkA atizaya kSetra hai, meM prApta hue haiM / isa mahattvapUrNa khojase jainadharmakA pravAha IsvI zatI pUrva kAlakA nirdhArita kiyA jA sakatA hai / lagabhaga eka sahasra varSa pazcAt isa tIrthasthalakA punaH punaruddhAra huA jisake phalasvarUpa jana pratimAyeM evaM devAlayoMkA nirmANa devagar3ha ( patharAr3I devagar3ha), bUr3hI canderI, bauna tathA zivapurI kSetrameM bahusaMkhyAmeM huA / pandrahavI - solahavIM zatImeM gvAliyara durga meM marImAtAke samAna canderImeM bhI vizAlakAya pratimAoMkA nirmANa tomara zAsakoMke kAlameM huA / muslima zAsanakAla meM jinAlayoM kA nirmANa vizAla caTTAnoMko kATakara kiyA gayA jise khaNDArajI kahA jAtA hai / isa kAla meM mAlava sulatAna dilAvarakhA~ gorI thA / prAcIna kAla meM canderI mathurA tathA vidizAse jur3A thaa| yaha mahattvapUrNa sthala vanoMse AcchAdita kile evaM khaNDArajIke zIrSa bhAgameM sthita paThaghaTiyAke nAmase jAnA jAtA hai / sampUrNa zilAko sAta mITara caur3A tathA tIna mITara gaharA ukerA gayA hai / isakA ghATI mArga prastara khaNDoMse bharA hai / sambhava hai ki ina khaNDoMko haTAye jAneke uparAnta sopAna mArga mila sake / pazcimAmukhI dIvAla para do lekha utkIrNa haiM eka vikrama saMvata 1571 kA tathA dUsarA lekha brAhmI lipimeM hai / akSara racanAke anusAra yaha lekha lagabhaga dUsarI pahalI zatI I0 pU0 kA hai / uparyukta lekhake sAtha nimna mAMgalika cihna utkIrNa haiM (1) nandIpada (naMdyAvarta), (2) svAstika, (3) vihaga, (4) mIna - mithuna, (5) padma, (6) zaMkha, (7) triratna, (8) vajra, (9) zrIvatsa, (10) dhvaja, (11) tAlavRtta ( vyajana) athavA darpaNa / - mithunako eka se adhika bAra darzAyA gayA hai| uparyukta pratIkoMmeM se kaIkI kalpanA aSTa mAMgalika cihnoMse kI gayI hai / tesi sAM toraNANa uppi aThaThaTTha maMgalagA paruNatA, taM jahA sotthiya, sirivaccha, nandiyAvarta vaddhamANaga, bhaddAsaNa, maccha, dappaNa, jAva, paDiruvA / uparyukta zubha pratIkoMke atirikta paThAra ke Upara vRttAkAra droNiyA~ banI huyI haiM jinameM mArjana hetu saMbhavata: jala saMgRhIta kiyA jAtA thA / mAnava saMskRti ke abhyudayase hI pUjanake bhAvarUpako mahattva diyA jAtA thA na ki havya bhAvako / nirguNa upAsanAke sAtha hI saguNa upAsanAkA udbhava prArambha ho gayA thA / jaba pratIka sarvasAdhAraNako bodha karanemeM asaphala ho jAte haiM tabhI pratIkAtmaka vastu kAlAntara meM do rUpoMmeM pariNata ho jAtI hai eka atadAkAra tathA dvitIya tadAkAra | - 320 -

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uparyukta lAcchana nimna arahatoMko nirUpita kiye jA sakate haiM svastika zItalanAtha jI ; vihaga ( par3aruvA) sumatinAthajI, matsya, arahanAthajI, padma, padmanAthajI; zaMkha, neminAthajI, vajra, dharmanAthajI haiM / zeSa viziSTa mAMgalika cinha haiM jinameM zrIvatsa pratyeka tIrthakarake vakSapara vidyamAna rahatA hai / abhilekha bAIM ora tAlavRnta athavA vyajana tathA dAhinI ora svastika hai / abhilekhakA abhiprAya aspaSTa hai / isake AdhAra para ina mAMgalika cinhoMkI tithi dUsarI pahalI zatI I0 pU0 nirdhArita kI jA sakatI hai / ataH spaSTa hai ki bundelakhaNDa meM jainadharmakA pracalana prAcIna hai / isa kSetrameM sarvekSaNakI atyanta AvazyakatA hai / yaha sambhava hai ki yahA~ jainadharmake stUpa tathA prAkRtika guphAoMmeM aura bhI avazeSa mila sake~ / lekhakI pratilipi nimna hai / jise bha (Da) ka bu par3hA gayA hai ( bhAratIya purAtattva patrikA, pR0 53-74, 1971-72) / 41. - 321 -

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jaina pratimAoMmeM sarasvatI, cakrezvarI, padmAvatI aura ambikA DaoN0 kAdambarI zarmA, gAjiyAbAda, (u0 pra0) RgvedameM sarasvatI sarita pravAhamaya banakara aayii| usI sarasvatIko vAkyakA samAnArthI mAnate hue brAhmaNoMne sarasvatIko vAkkI saMjJA dI aura vAkko varNa, pada aura vAkyakA pravAha mAnA hai / sarita pravAha vAkya pravAhameM parivartita ho gyaa| bhASAkI pratIka banakara vaha saba dharmokI adhiSThAtrIke rUpameM pUjI jAne lgii| sarasvatI hindU, bauddha aura jainadharmameM vibhinna nAmoMse suzobhita hayI hai| jaina matAvalambiyoMne ise zratA devIke rUpameM svIkAra kiyA hai| yaha zabda sarasvatIke kAphI samIpa baiThatA hai| __ vAgvAdini bhagavati sarasvatI hIM namaH ityanena mUlamantreNa veSTayet / ___oM hrIM mayUravAhinye nama iti vAgadhidevatA sthApayet // (pratiSThAsAroddhAra) mAunTa AbU ke neminAthake mandirameM sarasvatI vandanA likhI haI milatI hai| isa pradhAna devI sarasvatI ke sAtha jaina zAstroMmeM kucha anya deviyoMkA bhI ullekha hai| lekina ye yakSiNiyoMke rUpameM tIrthakaroMkI rakSikAoMke rUpameM AtI haiN| ye tIrthaMkaroMse heya mAnI jAtI haiN| ye saMkhyAmeM solaha haiN| inakI ArAdhanA karanese mahApuruSoM evaM tIrthaMkaroMke prati AdarabhAva utpanna hotA hai / sarasvatIkI pratimAe~ jaina pratimAoMmeM zreSTha aura adhika mAtrAmeM prApta zrutAdevI sarasvatIkI kucha prasiddha pratimAoMke varNanase pahale isa pratimAke sAmAnya guNa evaM vizeSatAoMkA ullekha karate haiM / jainadharmameM do mArga haiMzvetAmbara aura digambara / ye mUrtiyA~ adhikatara zvetAmbaramArgIya haiM / jainadharmameM kevala tIrthaMkaroMkI do mudrAyeM milatI haiM : kAyotsarga aura padmAsana (dhyAnI mudrA) / parantu sarasvatI pratimAe~ padmAsana para khar3I tribhaMga, samabhaMga aura lalitAsanameM milatI hai / jaina mUrti vijJAnAnusAra hI vaha navayauvanA evaM santulita saundaryakI sajIva pratimA rUpameM hI milatI haiN| jahA~ jaina tIrthaMkaroMke do hAthoMko hI mAnyatA dete haiM, vahA~ sarasvatIkI pratimA caturhastA bhI milatI hai| dAhinA hAtha abhayamudrA, dUsare dAhine hAthameM akSamAlA, bAyeM hAthoMmeM pustaka tathA eka zveta puNDarIka milate haiN| isake zarIra para yajJopavIta, mastaka para jaTAmukuTa aura aMga sundara AbhUSaNoMse susajjita milate haiM / dakSiNakI hoyasAlakI pratimAyeM viSNudharmottarake anusAra samabhaMga mudrAmeM, dAhine hAthameM vyAkhyAna mudrAke avirakta bA~sake nAlakI banI vINA, bAyeM hAthameM kamalake sthAna para kamaNDalu hai| paTanAse prApta kAMsya mUrti lalitA AsanameM baiThI hai jisake donoM ora mAnava pratimAyeM bA~surI-maMjIre bajA rahI haiN| paramArakI sarasvatI mUrti (jo 11vIM sadIkI hai) bhI lalitAsana para baiThI hai| mUrtike Upara jaina tIrthakara dhyAna mudrAmeM baiThe haiN| yaha mUrti sphaTikakI banI haiN| hoyasAlakI mUrti jyAdAtara kAle-camakIle pattharakI haiM / donoM patthara (sphaTika, kAlA patthara) jaina mUrtizAstra sammata haiM / yaha devI svayaM vINAvAdinI hai| usake cAroM ora saMgItamaya vAtAvaraNa utkIrNa huA upalabdha hotA hai| udAharaNake lie, hoyasAla (12vIM sadI) kAlIna kezava mandirakI mUrti, somanAthakI karNATakakI -322

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mUrti aura kharIda (ma0 pra0) kI pratimAyeM (10vIM sadI) lI jA sakatI haiM jinameM sIdhI tarapha baunA vINA bajA rahI hai| devI saMgItapriya bhI to hai / matsyapurANameM devIke bAremeM likhA hai : vedAH zAstrANi sarvANi nRtyagItAdikaM cayan / na vihInaM tvayA devi tathA me sansU siddhaye // sarasvatI do hAthakI bhI milatI hai| gandhAvala, gorakhapurakI sarasvatI camakIle pattharakI dvihasta mUrti hai| yaha 11-12vIM sadIkI hai| pAlA (24 paraganA, baMgAla) se prApta (10vIM sadI) mUrti tribhaMga mudrA meM khar3I hai / yaha donoM hAthoMmeM vINA pakar3e hue hai ! isakA zarIra pAradarzaka sAr3Ise pUrNa rUpase Uparase nIce taka ekA huA hai / sarasvatI kevala cAra hAtha taka hI sImita nhiiN| jaba vaha zAradArUpame catuHSaSTi kalAkI adhyakSAke rUpameM AtI hai, usa samaya usake pA~ca mukha aura vibhinna AyudhoMse suzobhita dasa bhujAyeM dikhAye jAte haiM / vaise viSNudharmottara tathA rUpamaMDana Adi pustakoMke anusAra sarasvatI caturhastA, zvetapadmAsanA, zuklavarNI, zvetAmbarI, jaTAmukuTa saMyuktA evaM ratnakuNDalamaNDitA hai| prAcInatama sarasvatI mUrti mathurAke kaMkAlI TIlese prApta huI hai| yaha IsAkI dvitIya zatAbdIkI mAnI jAtI hai| yaha kuSANa kAlIna hai / pratIkarUpameM yaha bhITAse prApta golamohara para madraghaTake rUpa meM aMkita milatI hai| isa para guptalipimeM sarasvatI likhA hai| sarasvatIkI jaina mUrti do prakArase pahacAnI jA sakatI hai| prathama, usa para svayaM vistRta ullekha utkIrNa hoN| dUsare, mUrtike sAtha jaina tIrthakara darzAye gaye hoN| briTiza myUjiyamameM prApta sarasvatIkI pratimAke pIThake Upara dhyAnamudrAmeM pA~ca tIrthakara baiThe haiN| yaha 11-12vIM sadIkI hai| zvetasaMgamaramarakI yaha mUrti tribhaMga mudrAmeM prApta caturhastA citra 1. sarasvatI, cauhAna, 12vIM zatI I0 devI hai| inake donoM hAtha paira TUTa cuke haiM aura bAyeM hAthama pallU, bIkAnera, rAjasthAna FE akSamAlA aura nIcevAlemeM pustaka hai / isI myUjiyamameM prApta dUsarI mUtti sundara hai| yaha eka apUrva vINA vAdana karatI sarasvatI pratimA hai| sabase pUrva bhAga kalahaMsakA hai| caturhastA devI apane Uparake dAyeM hAthameM akSamAlA, bAe~ hAthameM pustaka aura nIce donoM hAthoMmeM vINA bajA rahI haiN| maka sarasvatI pratimAoMkI zRMkhalAmeM pratiSThita sundaratamakRti 12vIM sadIkI pallakI jaina sarasvatI matti hai| ye eka hI kAlakI eka-sI milatI-julatI do pratimAe~ bIkAnerase prApta huI haiN| inameM eka rASTrIya saMgrahAlaya, dillImeM tathA dUsarI bIkAnera saMgrahAlayameM hai| dehalI vAlI zreSThatama mUrti citrameM dI gaI hai| vaha mUrti sphaTika (saMgamaramara) kI banI honeke kAraNa zvetAmbarI to hai hI, yaha caturhastA bhI hai| Upara -323

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vAle dAhine hAthameM zveta puNDarIka (16 dalakA), bAe~ hAthameM tADapatrIya pustaka hai jo kASTha phalaka tIna phIToMmeM bandhI huyI hai| isa hAthakI antima aMguli khaNDita hai| dAhinA hAtha, jo varada mudrAmeM hai usameM khaNDita akSamAlA dhAraNa kara rakhI hai| bAe~ hAthameM puSpapaMktiyoMse susajjita kamaNDalu hai / usakI nalakIkA agramAtra TUTa gayA hai| sA~cemeM DhalA devI kA zarIra tribhaMga mudrAmeM sone meM suhAgekA kArya kara rahA hai| padmAsanake padmake donoM orase nAla nikale huye haiN| isa Asana para vAhana haMsa citrita hai| isake gale meM par3I trivalIne aMga sauSThavako bar3hAyA hai, lambI A~khoMmeM bhAva pravaNatAke kAraNa ve arddha mukulita haiM / lambe gola hAthakI aguliyA~ lambI kalAtmaka haiN| bar3e nAkhUnoMse aMguliyA~ aura bhI sundara ho gayA hai| cehare para saumyatA evaM navayauvanakI AbhA phUTI par3atI hai / hatheliyoM para puSpa-tathA sAmudrika rekhAe~ aMkita haiM / sarasvatIkI jaina pratimAe~ AbhUSaNa-sajjA evaM sundara vastra sajjAke kAraNa prasiddha haiN| yaha mUrti isakA advitIya udAharaNa hai / isake zIza para ratna jaTita mukuTa suzobhita hai| isa mukuTase nikala kara bAla bar3e kalAtmaka DhaMgase jUr3eke rUpameM bAyIM ora laTaka rahe haiN| galemeM hAroMkI paMktiyA~ haiM jinameM phalaka hAra bhI haiM / golahAthoMmeM AbhUSaNa bhujabandhase zuru hokara kaMgana, cUr3iyA~, aguliyoMmeM aMguliyA~ taka pahane hue haiN| AbhUSaNa Thosa aura kalAtmaka haiM / mukhAkRtike anusAra kAnoMmeM laTakate motiyoMke jhumake atyanta sundara laga rahe haiM / kAnake UparI bhAgameM maNiyukta bha~variyA~ dhAraNa kiye huye haiN| UparakA nagna zarIra sA~cemeM Dhala kara banA mAlUma par3atA hai| nIceke bhAgameM phaladAra kinArekI kasa kara sundara sAr3I ba~dhI hai| yaha phaladAra sAr3I sundara vanamAlAke nIcese spaSTa hotI hai| Upara kamara sundara kaTisUtra hai| jisakI sundara danI pairoM para laTaka rahI haiN| lambI sundara aMguliyoM yukta pairoMmeM pAdajAlaka pahane hue haiN| sADIkA kapar3A atyanta pAradarzaka aura asAdhAraNa mAlUma par3atA hai / anya yakSiNiyA~ (ardha deviyA~) : 1. cakrezvarI aura usakI pratimAe~ ___ bI0 sI0 mahAcAryane apanI pustaka dI jaina iknogrAphImeM hemacandrakA eka udAharaNa dete hue cakrezvarIkA rUpa varNana kiyA hai / isakA vivaraNa vAsunandIkRta pratiSThAsArasaMgrahameM upalabdha hotA hai : vAme cakrezvarI devI, sthApyA dvAdaza-SaDbhujA / dhatte hastadvaye baje cakrANi ca tathASTasu / / ekena vINapuraM tu varadA kmlaasnaa| caturbhUjA'thavA cakraM dvayorgaruDavAhanA // jainoMkI yaha yakSiNI brahmadevI bhI hai| gandhAvalameM prApta RSabhanAthakI zAsanadevI cakrezvarI advitIya hai| yaha jaina pratimAoMmeM vizeSa sthAna rakhatI haiN| isake bIsa hAthoMmeM se adhikatara hAtha khaNDita haiN| bace huoMmeM Ayudha aura domeM cakrapUrNa rUpase spaSTa hai| inake pakar3ane kA DhaMga dhyAna dene yogya hai / yaha AbhUSaNamaNDitA hai| rAjasthAnameM auziyA grAmameM ( bhujAe~ haiN| yaha sabhImeM cakra pakar3e hue hai| zIrSake pIche prabhAmaNDala hai| donoM ora vidhAdhara yugala nirmita haiN| pratimAke UparI bhAgameM dhyanamadrAmeM sthita pA~ca tIrthaMkaroMkI laghu mUrtiyA~ haiN| dAhine pairake pAsa vAhana garur3a virAjamAna haiM aura bA~ye hAthameM sarpapakar3A huA hai| uttaraprademeM pratihAra kAlakI prApta mUrtimeM cakrezvarI lalitAsanameM virAjamAna hai jise pUrNa vikasita kamala dalake rUpameM dikhAyA gayA hai| isakA samaya 10vIM sadI hai| isake ATha hAthoMmeMse chaH hAthoMmeM cakra hai, nicalA dAhinA hAtha varada mudrAmeM hai / bAyeMmeM phala hai / zIzaprabhAmeM AdinAthakI mUtti hai / isakI pIThikA para vAhana garur3a AlIr3ha mudrAmeM aMkita hai| purAtattva saMgrahAlayameM RSabhanAthakI kaI mUttiyA~ milatI haiN| -324 -

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kArItalAI nAmaka sthAnase prApta AdinAtha dhyAna mudrAmeM haiM / isake siMhAsanake bAyoM aura yakSI cakrezvarIkI Asana mUrtiyA~ haiM / parantu yahA~ eka AdinAthakI mUrti meM yakSI cakrezvarIke sthAnapara neminAthakI yakSI ambikA kA aMkana huA hai jo asAdhAraNa pratIta hotA hai / yaha mUrti 10vIM se 12vIM sadIkI cedikAlIna hai / briTiza saMgrahAlaya, landanase prApta eka mUrti meM vAhana garur3a dAhine hAthoMmeM phaloMkA gucchA aura akSamAlA, bAyeM hAthoMmeM padma tathA parazu haiM / anya hAtha khaNDita haiM / yaha dhamilla rUpameM susajjita hai / yahA~kI eka anya mUrti pUrva madhyayugIna mAlUma par3atI hai| isake donoM ora eka-eka sevikA tribhaMga mudrA meM khar3I haiN| UparI bhAgameM dhyAnI tIrthaMkara haiM / devIke vAhana garur3ake donoM hAtha aMjalibaddha haiM / ye donoM mUrti candela kAlakI banI pratIta hotI haiN| zvetAmbara cakrezvarI mUrtike ATha hAtha milate haiM jinameM tIra, cakra, dhanuSa, aMkuza, vajra, varadamudrA Adi hote haiM / isake viparyAsameM, digambara bAraha aura cAra hAthakI mUrtiyoMko mAnyatA dete haiM / bAraha hAtha vAlI mUrti meM AThameM cakra hote haiN| do meM vajra tathA eka hAtha varada mudrAmeM hotA hai / caturhastAmeM do hAthameM cakra dikhAyI par3ate haiM / padmAvatI (yakSiNI) aura usakI pratimAyeM hemacandrane pArzvanAthacaritrameM padmAvatIke svarUpakA varNana kiyA hai / vaha pArzvanAthakI yakSiNI hai / gujarAta evaM rAjasthAnase prApta padmAvatIkI do mUrtiyA~ ullekhanIya haiM / prathamameM yakSI padmAsanameM sarpa ke Upara tIna phaNoMke nIce baiThI hai| Upara dhyAnI tIrthaMkara kI mUrti hai / inake Upara ke do hAthoM meM phala tathA kamala haiM / nIcekA dAhinA hAtha varada mudrA tathA bAyeMmeM ghaTa hai| pairoMke samIpa vAhana kurkuTa utkIrNa hai / yaha mUrti 17vIM zatIkI hai / dvitIya pratimAmeM vaha gola AsanameM lalita mudrAmeM baiThI hai| usake Upara ke hAthoM meM aMkuza pAza hai / vicalA dAyA~ hAtha varada mudrAmeM hai aura bAyeMmeM phala hai / aThArahavIM sadImeM banI isa mUrtike UparI bhAgameM dhyAnI tIrthaMkara utkIrNa haiM / citra 2. padmAvatI gAhar3avAla, 12vIM zatI, uttarapradeza uttara pradezameM gAhar3avAla kAlIna bArahavIM sadIkI prApta padmAvatIkI mUrti mUrtikalAkA eka acchA udAharaNa hai (citra 2) / yaha devI lalitAsana para virAjamAna / isake dAyeM hAthameM phala tathA bAe~ meM sarpa hai / isake zIzake Upara bhI sarpa hai jisake nau phaNa haiM / usakA vAhana sarpa bA~e~ pairake pAsa aMkita hai / briTiza saMgrahAlaya, landanameM bhI eka paramAra yugIna (bArahavI sadI) devIkI mUrti hai / yaha devI tribhaMga mudrAmeM sarpa phaNoMke nIce khar3I hai| isake dAhine hAthameM eka nAga va talavArakI mU~Tha hai jisameM 325 -

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talavAra khaNDita ho cukI hai| yaha bAe~ hAthoMmeM dAla va padma pakar3e hue haiN| devIne sundara AbhUSaNa dhAraNa kara rakhe haiN| zIza aura sarpa phaNoMke Upara dhyAnI tIrthakarakI mUrti hai| pairoMke pAsa vAhana sarpa banA hai| vikToriyA eNDa elabarTa saMgrahAlaya, landanameM prApta devIkI eka mUrti pArzvanAthako meghakumArase bacAte hue nAgarAgakI patnI nAginI padmAvatIke rUpameM pASANameM utkIrNa huyI hai| yaha devI pArzvanAthake vA~yI ora khar3I hai| isake hAthoMmeM chatra hai jo tIrthakarake Upara uThAe huye hai| yaha mUrti apane prakArakA bejor3a udAharaNa hai| yaha vardhanakAlakI sAtavIM zatIkI mahAnatama kRtiyoMmeM AtI hai| ambikA aura usakI pratimAe~ __ zvetAmbara AcArya guNavijaya gaNine apane neminAthacaritameM ambikAkA svarUpa varNita kiyA hai| isIke anusAra digambara matAvalambI bhI ise siMhavAhanI dvibhujA vAlI mAnate haiN| isakA vistRta varNana pratiSThAsArasaMgrahAlaya tathA pratiSThAsAroddhArameM milatA hai| vicAra karanese lagatA hai ki yaha devI siMhavAhinI durgA, ambA, kumamaNDitA, kuzamaNDIse milatI hai| isake bAdake do nAma bhI durgAke hI haiN| gandhAvalameM prApta ambikAkI mUrti neminAthakI yakSiNIke rUpameM dikhAyI gayI hai| isakA kevala UparakA bhAga milatA hai| isake kAnoM meM kuNDala tathA galemeM hAra dikhAye gaye haiN| dAhinA hAtha khaNDita hai / bA~ye hAthameM bAlaka pakar3e hue hai| AmravRkSake nIce devIkA aMkana huA hai| yahA~ bAnara phala khAte dikhAye gaye haiN| pratimAke UparI bhAgameM zIza rahita tIrthaMkara aMkita kiye gaye haiN| yaha pratimA pUrNa rUpase sundara rahI hogii| ambikAkI eka pratimA tripurAse bhI milI hai| devI vAhanasiMha para AsIna hai| isake zIzake Upara neminAtha bhI dhyAnastha mUrti ke sAtha usake dA~yI ora balarAma aura bA~yI ora kRSNa apane AyudhoMke sAtha darzAye gaye haiN| devIke pairoMke pAsa gaNapati kuvera bhI pratiSThita haiM / yaha mUrti dhArmika sahiSNutAkA udAharaNa hai| ambikAkI eka anyamUrti bArahavIM sadI (caidikAla) kI bhI milatI hai| jo rASTrIya saMgrahAlaya naI dillImeM hai| isameM ambikAkA Asana eka vRkSa ke nIce dikhAyA gayA hai| isake godameM bAlaka hai| vAhanasiMha bA~ye pairake samIpa baiThA hai| caturhastA devIke hAthoMmeM Amralumbi va padma haiM / isane khaNDita vastudhAraNa kara rakhI hai / per3ake Upara dhyAna avasthAmeM neminAtha aMkita haiN| isake pairoMke samIpa bhaktagaNa dikhAye gaye haiM / kA~syakI banI eka jaina ambikA mUrti to cAlukya kalA (navIM sadI) kA sarvotkRSTa udAharaNa hai / isameM ambikA anya deviyoM (cakrezvarI, vidyA deviyoM) ke sAtha AyI hai| isameM pArzvanAtha, mahAvIra tathA RSabhanAtha aMkita kiye gaye haiN| isameM siMhAsanake dAhinI ora eka debI dikhAI gaI hai aura vAyI aura siMha para ambikA baiThI hai| unake dAhine hAthameM Amralumbi tathA vaha bAyeM godameM bAlaka pakar3e huye hai / siMhAsanakesAmane dharmacakra sahita do maga, bhakta aura gahoMkA aMkana huA hai| AkoTAmeM gyArahavIM zatIkI prApta ambikAkI mUrti sundara hai| vaha siMhapara lalitAsanapara baiThI hai / isake dAhine hAthameM Amralumbi hai / yaha bA~ye hAthase choTe putra priyaMkarako pakar3e haiN| bar3A putra zubhaMkara bA~yI ora khar3A hai / zIzake pIche dhyAnI neminAthakI mUrti aMkita hai / mAlavA kSetrakI paramAra kAlIna ambikA mUrti bhI siMhapara lalitAsanameM baiThI haiN| Uparake donoM

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hAthoMmeM AmoMke gucche, nIcevAle hAthameM phala, bA~yese bAlaka pakar3A huA, dUsarA bAlaka dAyIM ora khar3A hai, Upara neminAthakI dhyAnI laghu mUrti hai| isake pRSTha bhAgapara 1203 samvat likhA hai / bihAra meM prApta ambikAkI mUrtike AbhUSaNa aura laTakatI sAr3I ullekhanIya hai / yaha yakSI AmoMse lade per3a ke nIce khar3I hai / bAyeM hAthase choTA putra priyaMkara pakar3a rakhA hai / dvitIya putra zubhaMkara, jisake donoM hAtha khaNDita haiM, dAhine hAtha khar3A hai| vAhana siMha padmAsanake pAsa baiThA hai / yaha mUrti kalAkI dRSTise dazavIM zatI (pAlakalA ) kI banI mAlUma par3atI hai / (citra 3) / citra 3. ambikA pAla, 10vIM zatI, bihAra karnATakase do samAna ambikA mUrtiyA~ milI haiM / donoMmeM ambikA Amake vRkSa ke nIce tribhaMga mudrAmeM khar3I haiM / donoM mUrtiyoMmeM inakA eka putra dA~yI ora siMhapara baiThA hai / dUsarA bA~yI ora khar3A hai| mUrtike dAhine hAtha meM Amralumbi hai aura bA~yA khaNDita hai / dUsarI mUrti meM dAhinA hAtha TUTA hai / bA~yemeM phala haiM / ye bArahavIM zatIkI banIM mAlUma par3atI haiM / briTiza saMgrahAlaya, landanameM saMgrahIta ambikAkI eka mUrti ur3IsAse prApta huI hai| isameM eka sundara AmravRkSa ke nIce khar3I tribhaMga mudrAmeM ambikA milatI hai / yaha sundara AbhUSaNa evaM sAr3I pahane hue haiM / - 327 w

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isameM eka putra priyaMkara godameM tathA dUsarA zubhaMkara dAhine hAthameM AmoMke gucchoMko pakar3e huye pairoMke pAsa khar3A hai / mUrtike donoM ora latAoMke madhya vibhinna vAdyoMko bajAtI huI mUrtiyA~ utkIrNa hai / Upara neminAtha dhyAnI avasthAmeM haiN| nIce pIThikApara vAhana siMha baiThA hai / yaha gyArahavIM zadIkI hai / yaha amerikAko sTeNahala gailarImeM pradarzita mUrtise sAmya rakhatI hai| ___ myuniyama phara volkArakuNDe, myUnikha, phileDolphayA myUjiyama Apha ArTa, eziyana ArTa myUjiyama sena phrAMsisko tathA varjIniyA myUjiyama Apha ArTa, richamonDameM ambikAkI bahuta sundara mUrtiyA~ saMgrahIta haiM / inakA ullekha kalApArakhI vidvAna DA. vrajendranAtha zarmAne apanI pustaka jaina pratimAyeM meM kiyA hai / vAstavameM, ye mUrtiyA~ itanI sundara aura anUThI rahI hogI ki videzI vidvAna bhI inake saMgrahaNakA lobha saMvaraNa nahIM kara ske| -328

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Unake prAcIna jaina mandira rAkezadatta trivedI bhAratIya purAtattva sarvekSaNa, bhopAla madhyapradezake pazcimI nimAr3a jilemeM Una nAmaka grAmakA jaina anuzrutiyoMmeM eka mahattvapUrNa sthAna mAnA gayA hai / yaha sthAna jileke mukhyAlaya kharagonase pazcima dizAmeM 16 kimI kI dUrIpara sthita hai / yahA~ kharagonase jAnevAlI mukhya sar3akase pahu~cA jA sakatA hai / jaina kathAoMke anusAra jainoMke kaI nirvANa kSetroMmeMse Una bhI eka kSetra hai jisakA prAcIna nAma pAvAgiri thaa| isI sthAnapara suvarNabhadra aura anya tIna jaina muniyoMne nirvANa prApta karake isa sthAnako mahattva pradAna kiyA thA jisase paravartI kAlameM yaha jaina tIrthoM kI gaNanAmeM A skaa| Aja bhI digambara jainoMkA eka vizAla mandira aura usase sambandhita dharmazAlA isa sthAnake AkarSaNa haiN| yahA~ bar3I saMkhyAmeM jaina tIrthayAtrI Akara Thaharate haiM aura puNyalAbhake liye pUjA-upAsanA karate haiN| isake atirikta, purAtattva jagatameM UnakA mahattva eka vizAla mandira samUhake liye hai jinameMse lagabhaga bAraha prAcIna mandiroMke avazeSa Una grAmameM aura usake AsapAsa Aja bhI dekhe jA sakate haiN| ye mandira adhikAMzataH TUTI-phUTI sthitimeM haiM aura kuchake to sthAnamAtra pahacAne jA sakate haiN| phira bhI, jo kucha bacA hai, usase isa sthAnake kalAtmaka vaibhava aura mandira nirmANa paramparApara paryApta prakAza par3atA hai| madhyapradezameM hI nahIM, sAre bhAratameM bahata kama aise sthAna haiM jahA~ prAcIna mandiroMkA itanA bar3A samUha dekhA jA ske| ina mandiroMkA nirmANa 11vI 12vIM sadImeM mAlavAke paramAra rAjAoMke rAjyakAlameM huA thA jo apanI sthApatya kalApriyatA tathA kalAtmaka evaM sAhityika abhirucike liye vikhyAta haiN| inameMse adhikAMza mandiroMkI nirmANazailI aura sthApatya saMyojanako bhUmijazailI kahA gayA hai jisakI pahacAna vizeSatayA usake zikhara vinyAsa aura alaMkaraNoMse kI jAtI hai| __ Unake mandiroMmeM do mandira jainadharmase sambandhita haiN| jinameMse ekako caubArA DerA naM0 2 yA nahala avarakA DerA aura dusareko gvAlezvara mandirake nAmase pakArA jAtA hai| ina donoM jaina mandiroMkI sthApatyazailI bhI Unake mandiroMse bhinna hai aura donoM apanI vizeSatAoMke kAraNa Unake mandiroMse viziSTa sthAna rakhate haiN| yahA~para inhIM donoM mandiroMkI sthApatya tathA kalAtmaka vizeSatAoMkA ullekha karate huye unake aitihAsika evaM sAMskRtika mahattvako spaSTa karanekI ceSTA kI gaI hai| caubarA DerA naM0 2-isa prAcIna jaina mandirake avazeSa Unake uttarameM eka patharIle TIlepara sthita hai aura ye kharagonakI orase gA~vameM praveza karaneke pahale hI apane bhavyapara khaNDita rUpameM dikhAI par3ate haiM / isa uttarAbhimukha mandirako talayojanAko pIcheke mUlaprasAdakI orase lekara bAharake mukhya dvAra taka pA~ca bhAgoMmeM vibhakta kiyA gayA hai jinako garbhagRha, antarAla, gUr3hamaMDapa, trikamaNDapa aura mukhacatuSkI kahate haiM / ina bhAgoMmeMse gUr3hamaNDapa madhyameM sthita hone, mukhya bhAgoMmeM bIcakI kar3I hone tathA apane sarvAdhika bar3e - 329 -

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AkArake kAraNa vizeSa rUpase mahattvapUrNa hai| gUr3hamaNDapake donoM pAzvoMmeM eka-eka dvAra hai jinake sAmane stambhoMpara AdhArita mukhamaNDapa athavA mukhacatuSkI honeke saMketa milate haiM (citra 1) citra 1. caubArA DerA naM02, 1200 I0, Una citra 2. caubArA DerA naM02:pITha tathA vedIbandhakI alaMkRta padrikAyeM mandirake bAhya aura Antarika donoM alaMkaraNa bar3e prabhAvapUrNa haiM / u~cAIpara sthita mandirakI ora adhika U~cAI pradAna karane ke liye usake nimna bhAgameM pITha aura vedIbandhakA saMyojana kiyA gayA hai| jinakI vividha paTikAyeM apane alaMkaraNake liye sarAhanIya haiN| pIThakI nimnatama do sAdI paTikAoMke Upara alaMkRta paTTikAoMkI racanA kI gaI hai jinako prAcIna sthApatya granthoMmeM (nIcekI orase) kramazaH nAr3ayakumbha, kaNikA, grAsapaTTI, gajapITha aura narapITha nAma diye gaye haiN| inake Upara vedIbandhakI paTTikAyeM haiM jinheM kumbha,

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kalaza aura kapotikAke nAmoMse pahacAnA jAtA hai (citra 2) / ina paTTi kAoMmeMse gajapITha aura narapIThakI paTrikAyeM vizeSa mahattva kI haiM jinakA pracalana gujarAta aura pazcima rAjasthAnameM solaMkI rAjAoMke sthApatyameM bahutAyatase dekhA jA sakatA hai| mandirake pITha bhAgapara rAjapIThakA pratirUpaNa rASTrakUTa kAlIna ailorAke kailAza mandirakA smaraNa dilAtA hai jisameM isa alaMkaraNakA pUrvarUpa dekhA jA sakatA hai| narapITha paTTikApara anekoM dhArmika aura laukika dRzyoMkA citraNa kiyA gayA hai| isI paTTikApara saMgIta, nRtya, raticitroMke sAtha samudramanthana UpAkhyAna tathA rAmAyaNake dRzyoMkA aMkana bhI saphalatAse kiyA gayA hai| eka dRzyameM bAli-sugrIvakI dUndayaddhameM rata dikhAyA gayA hai jinake sAtha dhanuSapara zara sandhAna karate huye rAma tathA unake pIche lakSmaNako aMkita kiyA gayA hai (citra 3) / yaha aMkana jahA~ eka ora rAmAyaNa kathAkI lokapriyatAkA sAkSya prastuta karatA hai, vahA~ dUsarI ora vyApaka dhArmika sahiSNutAkI bhAvanAkA paricaya detA haiM jisake phalasvarUpa jainamandirameM isakA samAveza ho sakA hai| kumbhabhAgapara banI rathikAoMpara jaina yakSiyoMkI pratimAyeM apane vividha rUpoMmeM utkIrNa kI gaI haiN| citra 3. bAli-sugrIva yuddha, rAmAyaNakA dRzya vedIbandhake Upara mandirakA bhittibhAga, jise sthApatya granthoMmeM jaMghAbhAga kahA jAtA hai, sthita hai, jisakA nicalA bhAga maMcikAse Arambha hokara Upara kapotikAmeM samApta hotA hai / jaMghAbhAga para cAroM ora alaMkRta rathikAyeM haiM jinameM jaina-devI devatAoM tathA bhaMgimApUrNa apsarAoMkI mUrtiyA~ dekhI jA sakatI haiN| mUla prasAdake bace huye karNa bhAgoM (konoM) para aSTa digpAloM (indra, agni, yama, niRti; varuNa, vAyu, kubera aura IzAna) kA pratirUpaNa milatA hai| durbhAgyavaza mandirakA mukhya zikhara pUrNatayA dhvasta ho cukA hai, isaliye bace huye avazeSoMke mAdhyamase usakI bhavyatAkA kevala anumAna lagAyA jA sakatA hai / kAya uttarakI ora mandirake mukhya dvArake sammukha stambhoM para AdhArita mukhamaNDapa aura tIna bhAgoMmeM vibhAjita trimaNDapakA nirmANa kiyA gayA hai jisake stambhoMkA saMyojana aura manohara alaMkaraNa vizeSa -331 -

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rUpase darzanIya hai / inameM se kucha stambha nimna bhAgameM caupahala (bhadraka) haiM aura UparakI ora vRttAkAra ho gaye haiM aura kucha stambha nimna bhAgase ATha pahala (aSTAsra) haiM aura UparakI ora alaMkRta vRttAkArameM badala gaye haiM / aSTAsra stambhoMkA UparI bhAga mUrtisahita laghu rathikAoM, parNabandha, haMsamAlA, grAsamukhoM aura vRttAkAra paTTiyoMse suzobhita hai jinake Upara mAnavAkRtiyoMse vibhUSita stambhazIrSa chatako rokanevAle zilApaTToMke AdhArakA kAma karate haiM (citra 4) / gUDhamaNDapake bAharI dvAroMke siradalake madhya (lalATabimba) meM kamalAsanameM baiThI jaina pratimA nirmita kI gayI hai jisake Upara pA~ca laghurathikAoMmeM jaina yakSiyoMkI mUrtiyA~ darzAyI gayI haiM / dvAroMke pArzvabhAga pA~ca zAkhAoMmeM vibhAjita kiye gae haiM jinako patravallI, ratnazAkhA, stambhazAkhA Adise alaMkRta kiyA hai| dvArakI caukhaTa (udumbara) ke madhyameM mandAraka aura usake donoM ora kIrtimukhoMkA pratirUpaNa pazcimI bhAratake jaina mandiroMkI alaMkaraNa paddhatikA anusaraNa karatA hai| trimaNDapake dvArako pAra karate hI darzaka gUr3hamaNDapameM praveza karatA hai jisake do pArzvadvAra pUrva aura pazcima dizAkI ora khulate haiM / gUr3hamaNDapakI bhItarI chata (vitAna) ATha aThapahalU (aSTAsra) stambhoM para citra 4. caubArA DerA maM0 2, trimaNDapake stambhoMkA alaMkaraNa AdhArita hai jinake Upara patravallIse alaMkRta siradala hai| nAbhicchanda prakArakA kSipta vitAna gRDhamaNDapako ora adhika sthAna aura bhavyatA pradAna karatA hai jisameM UparakI ora ghaTate hue vRttAkAra paTTa saMyojita kiye gae haiM jinameM sabase Upara padmazilA yA laTakatA huA lambana rahA hogaa| vitAnake golAkAra cAroM - 332 - ,

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ora pahale apsarAoMkI mUttiyA~ vividha bhAvabhaMgimAoMmeM lagI huI thIM jinakI pIThikAyeM vitAnake nicale bhAgameM aba bhI draSTavya haiM / gUr3hamaNDapake pichale dvArako pAra karanepara darzaka garbhagRhake sammukha antarAlameM praveza karatA hai aura usake uparAnta caukora garbhagRhameM jisake Upara zikhara bilakula naSTa ho cukA hai| garbhagRhake dvArakA alaMkaraNa vaisA hI hai jaisA ki gUr3hamaNDapake dvAroMkA hai aura isake bhI lalATabimba para tIrthakarakI pratimA aura usake Upara pA~ca rathikAoMmeM jaina yakSiyoMkA pratirUpaNa milatA hai / / - isa mandirase upalabdha do digambara jaina pratimAoMko kaI dazaka pUrva indaura saMgrahAlayameM surakSita rakhaneke lie pahu~cA diyA gayA hai| inameMse eka matti tIrthakara zAntinAthakI hai jisakI pIThikA para vikrama saMvat 1242 (1185 I0) kI tithi aMkita hai| kAyotsarga mudrAmeM nirmita yaha pratimA sambhavataH caubArA DerA naM0 2 ke jaina mandirameM sthApita thI jisase isa mandirakA nirmANa kAla nizcita rUpase 1185 I0 jJAta hotA hai| gvAlezvara mandira yaha jaina mandira Una grAmake dakSiNameM eka choTI pahAr3I para sthita hai aura yaha Aja bhI pUjAupAsanAke lie prayogameM AtA hai| samprati ise zAntinAtha mandirake nAmase jAnA jAtA hai| mandirake ANSAR citra-5. gvAlezvara mandira, 1300 I0, Una bAharI aura bhItaroM bhAgoMkA jIrNoddhAra isa prakAra kiyA gayA hai jisase mandirakI prAcInatA luptaprAyaH ho gayI hai aura usakI vAstavika pahacAna tabhI ho pAtI hai jaba isake maulika bhAgoMkA sUkSmatAse nirIkSaNa kiyA jAya (citr-5)| vizeSatayA mandirake gUr3hamaNDapa aura mUlaprasAdakA sUkSma dRSTise adhyayana karanepara isa prAcInatAke cihna pahacAne jA sakate haiN| isa prakAra isa mandirako talayojanA pUrvollikhita caubArA DerA naM0 2 ke samAna hI rahI hogI jisakA anumAna prAcIna avaziSTa bhAgoMko dekhakara lagAyA jA sakatA hai kintu bAharI zilpa alaMkaraNameM yaha apekSAkRta sAdA hai| sAmanekA maulika ardhamaNDapa aba zeSa nahIM -333

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rahA jisake sthAnapara navIna mukhamaNDapakA nirmANa kiyA gayA hai kintu caukora gUr3hamaNDapa aura usake ATha stambhoM para AdhArita golAkAra nAbhicchanda vitAna aba bhI apanI bhavyatAko surakSita rakhe khulanevAle dvAra bhI pUrvavaNita mandirakI saMyojanA ke samAna hai / / pArzvameM isa mandira ke garbhagRhakA tala gUDhamaNDapake talase lagabhaga tIsa mITara nIcA hai jisameM banI huI sIr3hiyoMse utarakara pahu~cA jAtA hai / garbhagRhake andara tIna vizAla tIrthaMkara pratimAe~ kAyotsarga mudrAmeM sthApita haiM / inakA nirmANa camakIle kAle pattharase kiyA gayA hai / ina tInoMmeM madhyameM sthita sabase bar3I pratimA lagabhaga cAra mITara U~cI hai / pArzva meM sthita eka pratimAkI pIThikA para utkIrNa lekha usakI sthApanAkI tithi vikrama saMvat 1263 (1206 I0) darzAtA hai / pratimAoMke pIchekI bhitti para donoM ora choTe-choTe jIne ne hue haiM jinake dvArA mUrtiyoMkA abhiSeka karaneke lie Upara pahu~cA jA sakatA hai / yaha vizeSatA anya kaI jaina mandiroM meM bhI dekhI jA sakatI hai / mandirake zikharake UparI bhAgakA paryApta jIrNoddhAra kiyA gayA hai / phira bhI, usakI grIvAke nIce kA kucha bhAga aba bhI thor3A-bahuta apane pUrvarUpameM surakSita hai / zikharake cAroM ora nirmita uraH zrRMga aura upazRMga aise pratIta hote haiM jaise zikharakI U~cAIko dhIre-dhIre uThAte hue uccatama starapara pahu~cA rahe haiM / uraHzRMgoM sahita zikharakA AkAra khajurAhoke vizvavikhyAta mandiroMke zikharake samAna dikhAI par3atA hai| jinake prabhAvakSetra meM mAlavAkA yaha bhU-bhAga rahA hogA / UnakA pUrvavarNita donoM jaina mandira kaI dRSTiyoMse mahattvapUrNa haiM / apanI anUThI kalA zailIke atirikta, ye mandira tatkAlIna dhArmika sAmaJjasya evaM sahiSNutAko bhAvanAke pratIka haiM jisake phalasvarUpa hindU mandiroMke sAtha hI inakA nirmANa aura saMrakSaNa ho sakA / caubArA DerA naM0 2 kI sthApatya kalA, vizeSatayA mandira pIThakI paTTikAoMke saMyojana, pravezadvAroMke sAmane trikamaNDapa nirmANa, stambhoMke alaMkaraNa tathA dvAroMkI sajAvaTa para gujarAtake solaMkI mandiroMkA spaSTa prabhAva parilakSita hotA hai isa mandirake pITha bhAgapara nirmita gajapITha aura narapIThakI paTTikAyeM solaMkI mandiroMkI vizeSatAyeM haiM jinakA samAveza gujarAta kalAke samparkakA sAthI hai / isake sAtha hI, isameM mAlavAkI paramAra kalAkA bhI yogadAna hai jisake dvArA unake anya mandiroMkA nirmANa kiyA gayA hai / 334 -

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mahobAkI jaina pratimAe~ zailendrakumAra rastogI rASTrIya saMgrahAlaya lakhanaU, u0 pra0 prAcIna 'mahotsavanagara' Ajako janabhASAmeM 'mahobA' ke nAmase prasiddha hai| yU to isa sthalIkA pUrA itihAsa hI gauravamaya rahA hai, parantu candeloMke samayameM to yahI prazAsakIya rAjadhAnI thaa| 1182 meM yahIM pRthvIrAja cauhAnane apanI vijaya patAkA phaharAyI thI / 1203 meM kutubuddIna aibakane ise jIta liyaa| vIra kAvyoMmeM janamAnasake kaMThahAra AlhAUdalakA nAma Aja bhI loga bar3e jozameM lete dIkha par3ate haiN| mahobAse brAhmaNa, jaina evaM bauddha kalA kRtiyA~ prApta huI haiM tathA aba bhI vahA~ jamInameM dabI par3I haiM / mahobA uttarapradezake hammIrapura janapadameM avasthita hai| kalA jagatameM mahobAkA anupama sthAna hai| yahIMse upalabdha saundarya evaM kalAse paripUrNa sAre vizvako vimagdha kara lenevAlI 'siMhanAda avalokitezvara'kI kIrtivarmanake samayakI banI pratimAse kauna itihAsajJa, purAvid evaM kalA samIkSaka paricita na hogA? yaha kalAratna rAjya saMgrahAlaya lakhanaUke saMgrahakI amUlya nidhi hai| mahobAse jainamandiroM evaM kalApUrNa mUrtiyoM ke aneka avazeSa prApta huye haiM / candela kAlameM yaha sthAna eka acchA jaina kendra rahA hai| yahIse saMgrahameM AyI 1904 evaM 1935 kI jaina pratimAyeM lakhanaU saMgrahAlayako bheMTameM milI thI jisameM tadAnIntana jilAdhikAriyoM tathA bhAratIya purAtattva vibhAgake mahAnidezakoMkA parAmarza sahAyaka rahA hai| ina jaina pratimAoMkA vivecana yahA~ kiyA jA rahA hai| vaise to yahA~ke saMgrahameM mathurAkI jaina mUrtiyA~ bhI paryApta haiM, kintu unameM adhikAMza kuSANa evaM guptakAlIna hai| ye prArambhika sthitikA jJAna karAtI haiN| madhyakAlIna jaina pratimAoMkA paricaya mahobAkI ina mUrtiyoMke binA apUrNa hI hai / yahA~kI zAntinAtha tIrthakarakI donoM mUrtiyA~ yahIMkI haiN| ambikA, padmAvatI, yakSiyoMkI pratimAyeM bhI mAtra yahIMkI haiN| mahobAkI sana 1904 meM yahA~ AyI jaina mUrtiyA~ je-823se je-846 taka haiN| ye sabhI kAle camakIle pattharakI banI haiM koI bhI sampUrNa nahIM haiN| inameM chaha jina mUrtiyoMkI caraNa caukiyoMke abhilekha prakAzita haiM / ina lekhoMmeM kuddakapura evaM golApura nAmaka sthAna, sAdhu ratnapAla, tribhuvanapAla tathA rUpakAra rAmadeva aura laSanake nAma ullekhanIya hai / ye mUrtiyA~ bhagavAna RSabha, padmaprabhu, munisuvrata va neminAthakI haiM / eka mati je-828 para jinanAtha bhI utkIrNa pAte haiN| varSa 1935 meM jI-304 se jI-323 takakI jina pratimAyeM isa saMgrahAlayameM AyI haiN| inameMse kUchake sandarbha' ko chor3akara yahIM sarva prathama prakAzita ho rahI 1. dIkSita, DaoN0 rAmakumAra; 5032 / 2. rASTrIya saMgrahAlaya, lakhanaU, saMkhyaka-o-224 / 3. bhagavAna mahAvIra smRtigrantha, u0 pra0, lakhanaU, 1975, pR0 23 / 4. AkilA0 sarve0, blUma, 21, 1903-4, nArdarna sakila, pR074 / 5. AkilA0 sarve ripo0, 1936-39, pR0 92, cakravartI ena0 pI0 /

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haiN| ina jaina mUrtiyoMmeM tIrthaMkara RSabha, zAntinAtha, neminAtha pArzva evaM mahAvIrake atirikta neminAthakI yakSa ambikA evaM pArzvakI zAsanadevI padmAvatI, eka caubIsI aura eka tritIrthI vizeSa rUpase ullekhanIya haiM / ina mUrtiyoM se ATha pratimAoMke nIce lekha khudA pAte haiM / inake varNana yahA~ prastuta haiM / jI- 304--yaha neminAtha ( 92 34 semI 0 ) kI kAyotsarga mudrAmeM, kAle pattharakI pratimA hai / isake nIce upAsaka evaM upAsikA hAthoMmeM kamala liye haiM / usase Upara eka-eka ca~varadhArIkA rekhAMkana hai / caraNa caukIke lekhake bIcameM zaMkhakA vilekhana hai jo yaha puSTi karatA hai ki yaha neminAthakI pratimA hai / isakA lekhana nimna hai : samvat 1283 ASAr3ha sudi 8 (ja) ravI nAvarAnvaye sAdhu AlhabhAryA prabhatayoH putraH sAdhu AlhU bhAryA iti putra sADhaM devapateni zaMkha tvaM praNamati // arthAt samvat 1283kI ASAr3ha sudi aSTamI ravivArako navarAnvayake sAdhu jAlhakI patnI Adi neminAthako nitya praNAma karatI haiM / jI - 305 - yaha dhyAnastha RSabhanAtha ( 66 x 51 semI 0 ) kI mUrti kAle pattharakI banI hai / isake nIce baila banA hai / mUrtikA zrIvatsa anya mUrtiyoMmeM bhinna prakArakA hai / isake nIce nimna prakArakA lekha hai / citra 1. AdinAthakI mUrti, mahobA, 1171 I0 nAvarAnvaye sAdhajIjJatasya suta seSThiyAsAjJaNaH zIghetasya suta sA sUlhAnirtya praNamati 1228 jeSThasudi 1 rUpakAra kelhalaH arthAt 1228 jeSTa sudi 1 ko isa mUrti kI sthApanA kI gaI tathA mUrtikAra kelhala / - 336 - ma

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jI-323--yaha pAzrvanAtha (98439 semI0) kI khar3I kAle pattharakI pratimA hai| mala nAyaka para sAta phaNa bane haiM, inameM pratyeka para phUla banA hai| pratimA digambara hai| pIThikA lekhake nIce do sarpa eka-dUsareke sAmane phaNa uThAye banAye gaye haiM / sarpo evaM ca~varadhAriyoMkA rekhAMkana hai / lekha isaprakAra hai : samvat 1253 ASAr3ha sudi 8 ravI nAvarAnvaye sAdhu jAlhasaMginIgalhA nityaM praNamati / ina lekhoMkA nAvarAnvaye zabda mahattvapUrNa hai| isake viSayameM DA0 jyotiprasAda jainakA mata hai ki nAvarAnvaye zabdakA mUla evaM zuddha rUpa naravarAnvaye pratIta hotA hai| cUMki yaha zabda una zrAvakoMke liye vizeSa rUpameM prayukta huA hai jinhone ukta pratimAoMkI pratiSThA karAyI thii| isase yaha agrotakAnvaye, lambakAMcajakAnvayAdikI bhA~ti kisI jAti, gotra yA anvayakA sUcaka pratIta hotA hai| sambhAvanA yaha hai ki ise naravarAnvaye vAmakI jaina dharmAvalambI vaizya jAtikA nivAsa isI kSetrameM sthita prAcIna naravaragaDhase thA jo ki janazratike anusAra prasiddha rAjA nalakI rAjadhAnI thii| jI-306-yaha padmAsanastha jina (92 x 53 semI0) kI sapheda saMgamaramarakI mUrti hai| isake lekha aspaSTa haiN| jI-309-yaha dhyAnamagna padmAsanAsIna (66 4 52 semI0) kisI jinakI pratimA hai jise dugdha-se zveta prastarase banAyA gayA hai| pAdacaukIko tIna bar3e-bar3e phUloMse sa~vArA gayA hai / mUrtikA nAka-nakzA tIkhA hai / yaha lekha rahita mUrti hai / jI-308-yaha Asana caukI (1 mI0x22 semI0) hai| isakA prastara ati halkA maTIle jaise raMgakA hai| ise saMgrahAlaya paMjImeM buddha pratimAkA AdhAra likhA gayA thA jisakA kAraNa sambhavatayA yaha thA ki isake bIca meM do hiraNa bane the| kintu yaha zAntinAthakI caraNa caukI hai kyoMki bA~yI ora yakSI tathA dA~yI tarapha yakSa baiThe haiN| yakSI vilAsAsanameM baiThI hai| caturbhujI yakSIke hAthoMmeM kamala, kalaza, varada evaM pustaka hai| yaha anantamatI yakSIkA aMkana kahA jA sakatA hai| nIce lokA yA zobhA khudA hai| yakSa do bhujI hai / yaha nevalA evaM zrIphala pakar3e baiThA hai / devanAgarI lipimeM isakA lekha yahA~ dRSTavya hai : rUpasayaravikatrasAtisitRtasuhitastra visIsparisa sahikayarikArita / mukhA samvat 1324 sAvana shnau-| isase itanA suspaSTa ho jAtA hai ki samvat 1324 ko zAntinAthakI mUrtiko pratiSThita kiyA gayA thA, kintu Aja isa mUrtikA AdhAramAtra hI zeSa hai| mUla mUrti bhavya rahI hogI, aisA pAThikAke AkAra evaM AkRtiko dekhanase pratIta hotA hai| jI-309-yaha kAle pattharase gar3hI tathA do hiraNoMke cihnoMse yukta zAntinAtha (62 x 15 semI0) kI pratimA bhI bar3I hI lubhAnI hai| yahA~ inheM vastra rahita khar3e dikhalAyA gayA hai| Upara kevala vRkSa vichatra, hAthIpara savAra vidyAdhara evaM sabase Upara deva dundabhivAdaka banA hai| nIce yakSa na banAkara pIchIdhArI muni bane haiN| jI-310-yaha pArzvanAtha (42 4 25 semI.) kI ati halke maTIle raMgakI saptaphaNoMke nIce virAjita padmAsIna dhyAnastha bhAvapUrNa pratimA hai / yahA~ caraNa caukIpara na to sarpa bane haiM aura na hI lekha khadA hai kintu khile kamalakA sundara aMkana hai| siMha pIcheko maha ghumAye siMhAsanakA vAhana kara rahe haiM / bA~yI tarapha puruSa arddha paryakAsanameM baiThA hai / dA~yI tarapha namaskAra mudrAmeM upAsaka tathA pIchekI AkRtikA

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mukhamAtra hI dIkhatA hai| yahA~ cavaradhAriyoMkA abhAva hai aura usI sthAnapara yakSI padmAvatI evaM yakSa dharaNendrako banAyA gayA hai / Upara sarpa phaNoMpara trichatra hai / isase Upara kamaTha hai tathA usake sAtha hI nIce donoM hI ora AtI dhArAyeM tathA nIce mAlAdhArI vidyAdhara hai| jI-312-yahA~ ambikA (50 x 20 semI0) kI caturbhujI banAyA gayA hai jo kramazaH darpaNa, bAlaka, AmoMkA gucchA, pustaka (AyatAkAra) yA vAdya jaisI vastu liye hai| nIce siMha hai, eka anucara khar3A hai jisake uThe huye hAthapara bAlakakA paira hai / donoM ora upAsaka-upAsikA haiN| vidyAdharake sthAnapara donoM ora mAlAdhAriNI vidyAdharI hai / ambikAke mastakapara AmragucchoM sahita vRkSa banA hai| isake Upara dhyAnAsIna neminAtha virAjamAna haiM / ye dhyAnastha haiM / yaha bhUre prastarako pratimA hai| _jI-313-yaha mUrti pArzvanAthakI (82 4 28 semI0) kAryotsarga mudrAmeM zveta saMgamaramarapara banAyI gayI hai| caraNa caukIko phaloMse sajAyA gayA hai| donoM ora eka-eka upAsaka-upAsikA hai / caMvaradhArI tribhaMga mudrAmeM khar3e haiN| inake keza vinyAsa, kirITa tathA mukha mudrA dekhane yogya hai| mUla pratimAke donoM pArzvapara sarpako dikhalAyA hai| kintu Upara sarpa phaNa nahIM banAye haiN| mUla pratimAkI TA~geM sIdhI haiM / ghuTane spaSTa nahIM haiN| citra 2. pArzvanAtha, 1200 I0, mahobA jI-315-yaha tritIrthI (25 x 16 semI0) hai| yahA~ mUlanAyaka RSabhanAtha tathA Upara donoM ora eka-eka tIrthaMkara dhyAnastha haiN| yaha sapheda prastarapara banI hai| tInoM hI jinadhyAnamagna baiThe haiN| nIce naravAhanA cakrezvarI Upara yakSa bane haiN| bA~yI taraphakA ca~varadhArI khaNDita hai| isapara eka lekha zrI samvat 1103 pkhlsmro...""hai|

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jI-316-isameM padmAvatI (60x10 semI0) saptakaNoMke nIce addha paryakAsanameM baiThI hai| yaha caturbhujI hai jinameM vaha sanAlapadma, ghaTa khaNDita tathA khilA kamala liye hai| pIThikApara bA~yI-dA~yI ora upAsaka-upAsikA haiM / bA~yI orakI ca~varadhAriNIke eka sAthameM ca~vara tathA dUsaremeM kamala hai / dA~yI orakI ca~varadhAriNIke eka hAthameM ca~vara tathA dUsarA kaTa yAvalambita hai| donoM hI ora mAlAdhAriNI tathA dA~yI ora vidyAdharadampati havAmeM ur3a rahe haiM tathA mAlA liye haiN| yahA~ bAdala (AkAza) kA bhI AbhAsa diyA hai| madhyameM tIna phaNoMke nIce pArzvanAtha haiM jinake donoM ora do bhajI AkRtiyA~ banI haiN| devI vastrAbhUSaNoMse maNDita hai tathA usakA mukha teja vistArapUrNa hai| pIche prabhAmaNDala sATA hai| pratimA bhUre pattharakI hai / isapara koI lekha nahIM hai| jI-318-yaha khar3I mahAvIra (924 32 semI0) kI kAle camakIle pattharase vinirmita mUrti hai| isake nIce siMha tathA pratyeka ora upAsaka-upAsikA sabhIkA rekhAMkana hai| isapara nimna lekha hai : citra 3. mahAvIra, mahobA, 1226 I0 samvata 1283 ASAr3ha sudi 4 khAM nAvarAnvaye sAdhu Alhaputra AlhU tadbhAryA laSamA tasyAH putraH sIr3hetasyArthe pratimA pratiSThApitA / arthAta saMvat 1283 meM laSanake putrane pratimA sthApita kraaii| jI-319-yaha kisI jina (42 x 15 semI0) kI laghuttama pratimA hai jo sapheda pattharase banI hai| isapara koI lekha nhiiN| yaha khar3I pratimA hai jisapara koI bhI cihna nahIM banA hai| isapara trichatra hai aura kaivalya vakSa banA hai| ca~varadhAriyoMke sthAnapara donoM ora ekase sanAla kamalakA aMkana hai : jI-320 tathA jI-321- ina do mUrtiyoMmeM (654 25; 56 4 25) digambara jina khaDgAsanameM darzAye gaye haiM / inakA prastara sapheda hai / trichatra Upara banA hai / bA~yI ora gaganavihArI mAlAdhArI vidyAdhara -339 -

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daMpati haiM jinameM puruSa mAlA tathA deviyA~ vINA liye haiN| ca~varadhAriyoM ke sthAnapara sanAlakamala haiN| inake lekha nimna hai : jI-320 (1) ...''parimArAyaH zrIvAsavacandra: praNamati / jI-321 (2) ..."jina praNamati nityaM / arthAt vAsavacandra jinakI vandanA karatA hai / jI-322 aura 66-273-yaha caubIsI (107 semI0470 semI0) bhare pattharakI banI hai / isake Tukar3ekA naM0 66-273 hai / isake mUlanAyaka RSabha haiM jo khar3e haiN| inakA zira khaNDita hai| mUla mUrti vastrahIna hai| sabase nIce bA~yI ora dhyAnastha jina tathA dAMyI ora naravAhanA cakrezvarI pratiSThita hai| yahA~para yakSIkA dA~yI tarapha honA vizeSa mahattvapUrNa hai| pIThikApara cakra tathA donoM ora siMha bane haiM jo caraNa caukIko vAhita karate huye bane haiN| eka sarpa phaNake nIce eka jina digambara khar3e haiM, zeSa sabhI baiThe haiN| yahA~ sambhavatayA trichatrAdi rahe hoM kintu isa samaya aprApya hI haiN| donoM orake ca~varadhArI tri madrAmeM khar3e haiM / inake vastrAbhaSaNa, keza, kirITa Adi vizeSarUpase dhyAna dene yogya haiN| ina AkRtiyoMke mukha inake vinaya bhAvako darzita karanemeM bahuta hI sakSama haiM jisase mUrtikArako nipuNatAkI prazaMsA karanI hI par3atI hai| isa nidarzanapara lekha nahIM hai kintu ukta mUrtiyoMke AdhArapara yaha pratihAra kAlIna pratIta hotI hai| isa prakAra jI-304 se jI-323 taka jaina pratimAe~ hai| bIcakI jI-311.314.319 ke viSaya meM kucha bhI nahIM kahA jA sakatA hai| sambhava hai, inake dhAraka aMka aba badala gaye hoM yA ye anya saMgrahAlayoMko dI gaI hoN| ye sArI mUrtiyA~ sambhavataH saMvat 1103 se 1324 kI haiN| kuchako chor3akara sabhI kAle yA zveta pattharase banI haiN| ye candela evaM pratihArayugIna haiN| inheM jina zilAoMse banAyA gayA hai, vaha atyanta kaThora zItala, snigdha, susvara evaM sugandhise yukta hai / vasunandi dvArA viracita pratiSThAsAroddhAra zIrSaka granthake zilAnayaNa (cayana) adhyAyameM devavigrahoMke nirmANake lie isI prakArakI zilAke cune jAnekA varNana hai / 2 isakA ullekha anyatra bhI hai / sampUrNa saMgrahameM ye hI kucha mUttiyA~ haiM jinheM kisI dhAtu (sikkA, cAbhI) yA kevala u~galIse pITanepara dhAtukA-sA svara detI haiN| yaha unakI apanI vizeSatA hai jo darzakako acarajameM DAla detI hai| use bhrama ho jAtA hai aura pUchatA hai ki kyA ye dhAtukI mUrtiyA~ to nahIM haiM ? kintu prastaravidoMse vidita huA ki yaha prakRtikI svAbhAvika prakriyA hai| kabhI-kabhI jaba patthara bananekI sthitimeM hotA hai, tabhI yaha guNa (svara) svayaM usameM A jAtA hai| ____ astu, eka ora ye mUrtiyA~ madhyakAlIna jaina mUrtiyoMke adhyayanako pUrNa karAnemeM aparihArya haiM, vahIM dUsarI ora ye dhvanike kAraNa darzakoMke manako jhaMkRta bhI karatI rahatI haiN| fo jyotiprasAda; bhAra0 iti0 eka daSTi, 50195: vAsavacandra kamadacandra Adi aneka nigrantha digambara sAdha the| khajarAhoke dhaMga candelake samayake eka jaina zilAlekhameM jina vAsavacandakA ullekha hai, ve isa lekhake vAsavacandrase abhinna pratIta hote haiM / yadi aisA hai, to yaha pratimA 10vIM zatIke madhyakAlakI svataH siddha hotI hai / 2. pratiSThAsAroddhAra, a0-3 zloka 78, bhaga- nepinAtha, jaina mandira, caukake zAstrabhaNDArameM surakSita hastalikhita pothI, jise zrInandakizora jainake saujanyase maiM dekha sakA, etadartha meM unakA hRdayase AbhAra svIkAra karatA huuN| 3. DaoN0 bAlacandra jaina, jaina pratimA vijJAna, pR0 13 /

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jaina vAstu aura mUrtikalA paM0 ke0 bhujabalI zAstrI, vidyAbhUSaNa, mUDabidrI lArDa karjanako bhAratakI zilpakalAmeM bar3A anurAga thaa| usane apane zAsana-kAlameM bhAratIya prAcIna kIrtisaMrakSaNa vibhAga sthApita kara bar3A upakAra kiyaa| isa vibhAga dvArA kaI sthAnoMko khudAkara prAcIna sthApatyakalAke sundara-sundara namUne nikAle gye| usameMse nAlaMdA, takSazilA, mohanajodaroM, haDappA Adi pramukha hai| yahA~kI prAcIna aitihAsika sAmagriyA~ bar3e mahatvakI haiN| haDappA aura mohenajodar3omeM prApta mUrtiyA~ evaM imAratoMkI nirmANa-kalAmeM aura baibIliyAkI kalAmeM koI antara nahIM hai| ina sthAnoMmeM jainoMke bhI smAraka mile haiN| inameM se yahA~ kucha sthAnoMkA vivaraNa diyA jA rahA hai| ___ AbU- bhAratavarSakI zilpakalA vizvavikhyAta hai| yahA~ke kArIgara eka TA~kI aura hathaur3ese jo kAma kara gaye haiM, aisA kAma isa vaijJAnikayugameM bhI asaMbhava hai| yahA~ke pradhAna sthAnoMmeM se AbUke jainamandira eka haiN| saMkhyAmeM ye do hI haiN| mandiroMkI khudAIkA kAma bahutahI kalApUrNa rItise kiyA gayA hai / ye donoM mandira sapheda aura AsamAnI raMgake pattharoMse bane hue haiM / inameM nihAyata umadA khudAI aura nakkAzIkA kAma kiyA gayA hai / mandiroMke sAmaneke maNDapoMmeM jo khudAI aura nakkAzIkA kAma kiyA gayA hai, vaha mahAna tathA avarNanIya hai| kalAvizAradoMkA mata hai ki pIlakhAneke sAmane jo jAlI banI huI hai, aisI jAlI tAjamahalameM bhI nahIM pAI jaatii| sunA jAtA hai jisa ToMka para AdinAthakA mandira banA huA hai, sirpha use mandira yogya banAnemeM chappana lAkha rupaye kharca haye the| isa mandirakA kAma 24 varSa meM samApta haA thA aura 28 karor3a rupaye kharca hue the| bhAratIya takSakalAke vizeSajJa phargusana sAhabane likhA hai ki "ina mandiroM kI khudAIse samAnatA rakhanevAlA bhAratavarSa meM sirpha tAjamahala hI hai|" jaisalamera kileke mandira bhI kalAkI dRSTise zreSTha haiM cittauragar3hakA jaina kIrtistaMbhabhI eka darzanIya vastu hai / khujarAho yahA~ke ghaMTAI jaina mandirakI kArIgarI sabase mahIna hai / sAtavIM aura AThavIM zatAbdiyoMmeM bhAratakI sarvocca kArIgarIkA yaha mandira sAkSI hai| yahA~kA pArzvanAtha devAlaya bhI kalAkI dRSTise sarvottama hai| isake pAkhekI sobhA sarvathA darzanIya hai| isa devAlaya sambandhI pratyeka iMca jagaha para suyogya zilpiyoMne apane apUrva zilpacAturyakA anupama udAharaNa upasthita kiyA hai| trikoNAkArameM sthita isake konekI zobhA sarvathA dekhane yogya hai| ina mandiroMmeM kahIM bhI cUnekA upayoga nahIM kiyA gayA hai| pArzvanAtha mandirakI sajAvaTameM jo vaidika mUrtiyA~ banI hai ve vastutaH darzanIya haiN| devagar3ha-yaha sthAna lalitapura jile meM hai| yahA~ke jaina mandira bhI darzanIya haiN| smitha mahAzayake kathanAnusAra guptakAlIna devAlayoMmeM ye sarvazreSTha haiM / yahA~kI dIvAloMmeM aMkita hastakalA bhAratIya zilpakalAke -341

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sarvottama udAharaNa haiN| yahA~ para 32 devAlaya aura lagabhaga 200 zilAlekha mile haiM / mUrtiyA~ hajAroMkI saMkhyAmeM maujUda haiN| yahA~kI sarasvatI, cakrezvarI, jvAlAmAlinI aura padmAvatIkI mUrtiyoMkA sauMdarya dekhane yogya hai / devagar3ha meM prApta sundara 24 yakSiyoMkI-sI mUrtiyA~ uttarabhAratameM aura kahIM nahIM milatI haiM / yahA~ para suSamA-suSamA kAlIna kalpavRkSa aura yugaliyoMke citra bhI mile haiM / prApta 200 zilAlekhoMmeM vikrama saMvat 919 kA lekha hI sarva prAcIna hai| anumAnataH isa kSetrakI sthiti ekahajAra varSa taka bahuta acchI rhii| devAlaya naM012 meM jJAnazilAke nAmase jo eka lekha prApta hai, sUnA hai, ki usameM aThAraha lipiyoMkA namUnA maujUda hai| gvAliyarake nikaTavartI canderI, jayapurake nikaTavartI sAMgAnera Adi sthAnoMke devAlaya bhI kalAkI dRSTise bahuta sundara haiM / mathurA (kaMkAlITIlA) yahA~kA jaina stUpa dUsarI zatIkA hai / mathurAkI kuSANakAlIna kalAoMmeM yaha jaina stUpa sarvazreSTha hai / ise devanirmita kahA gayA hai / "tIrthakalpa" meM isakA vizeSa varNana milatA hai| isameM likhA hai ki supArzvanAtha kI smRtimeM stUpako kuberane suvarNase banAyA hai| "tIrthakalpa" ke kathanAnusAra 8vIM zatI taka yaha stUpa maujUda thA / bauddha stUpoMse yaha prAcIna hai / 17vIM (satrahavIM) zatI taka mathurAmeM jainakalA vikAsa para thii| mathurAmeM AyagapaTa, toraNadvAra, vedikAstaMbha, dvArastaMbha Adi bahuta-sI cIjeM milatI haiN| inameM khAsakara AyagapaTa vizeSa ullekhanIya hai / AyagapaToMmeM aSTamaMgala, dikkanikAe~ Adi bahuta hI sundara DhaMgase citrita haiN| zaMgakAlase lekara guptakAla taka itanI vipula jaina sAmagrI anyatra upalabdha nahIM huI hai| isa sAmagrIse tatkAlIna janajIvana, Amoda-pramoda, veSabhUSaNa Adi sAmAjika bAtoMkA bhI jJAna hotA hai| kuSANakAlIna mUrtiyoMke nIce adhikatara brAhmI lipike lekha haiM aura inakI bhASA saMskRta tathA prAkRta mizra hai| yahA~kI mUrtiyoMmeM sarasvatI, AryavatI aura naigamezakI mUrtiyA~ vizeSa ullekhanIya haiN| mathurAke vedikAstambhoMke Upara jo citra aMkita haiM, unameM tatkAlIna Anandamaya lokajIvanake sundara udAharaNa milate haiM / ina citroMmeM vividha AkarSaNa bhaMgimAoMmeM khar3I huI mahilAoMke citra hI adhika haiN| eka phUla tor3a rahI, dUsarI snAna kara rahI hai, tIsarI apanI gIlIkezarAziko sukhA rahI hai, cauthI apane kapolameM lodhracUrNa lagA rahI hai, pA~cavIM vRkSakI chAyAmeM baiThakara vINA bajA rahI hai, chaThI baMsurI bajA rahI hai, aura sAtavIM nRtya kara rahI hai / vastutaH ye vedikAstambha kalAtmaka zRMgAroMse mukta mAdhuryake jIvita udAharaNa haiM / prathama satIse pA~cavI satI takakA kAla mathurAkI mUrti kalAkA suvarNa yuga hI hai| prAkRtika sauMdarya sampanta parvata, nadI, jalapAta, kamala, azoka, kadamba, bakula, nAgakesara, campaka Adi latAvRkSa evaM saghana araNyoMmeM svacchanda vihAra karanevAle pazu pakSI-inake dvArA mathurAke zilpiyoMne prAkRtika upakaraNoMke sAtha amUlya mAnava sauMndaryako sAmaMjasya rUpase prapaMcita kiyA hai| sauMdaryakI anindita sAdhana rUpa nArIko citrita karanA prAcIna jainakalAkA eka vaiziSTya hai| dharma kI rakSA aura prasArameM pratyeka kAlameM mahilAoMne kriyAtmaka bhAga liyA hai| isa kArya meM mahilAe~ puruSoMse pIche nahIM thiiN| mathurAmeM mahilAoMke dvArA nirmApita cirasmaraNIya hajAroM kalAkRtiyA~ prApta haI haiM / lokadvayameM kalyANApekSaNIya ina mahilAoMmeM maNikAra, lohakAra Adi nimna jAtikI bhI maujUda thiiN| yahA~kA eka sundara AyagapaTa eka vezyAkI putrI lavaNazobhikAke dvArA banavAyA gayA thA / yahA~para nartakI Adi sabhI vargoMkI mahilAe~ dharmakAryameM bhAga letI rhiiN| acalA, kumAramitrA, gRhatrI, gRharakSitA, zivamitrA, zivayazA Adi yahA~para dAnadAtrI mahilAoMke saikar3oM nAma milate haiN| khAsakara AryikAe~ ina mahilAoMko preraNA karatI rahIM / gupta, cAlukya, rASTrakUTa aura pAMDya Adi aneka rAjavaMzoMne - 342 .

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jainakalAko unnatimeM yogadAna diyaa| ina vaMzoMke zAsakoMmeM siddha rAja, jayasiMha, kumArapAla, amoghavarSa, akAlavarSa aura mArasiMha Adi pramukha haiM / jinasena, guNabhadra Adi AcArya inake preraka rahe / gvAliyaragar3ha .. tomaravaMzI DuMgarendra devake rAjyakAlameM yahA~kI bahumUlya vizAla mUrtiyoMkA nirmANa sthAnIya samRddha bhaktoMke dvArA karAyA thA / mUrtiyoMkI caraNa-caukiyoMpara nirmAtAoMne apane nAmake sAtha-sAtha apane narezakA nAma bhI aMkita kiyA hai / mUrtiyA~ vikramIya 15-16vIM zatIMkI haiM / DuMgarendradevake suputra kIrtisiMhake rAjyakAlameM yahA~kI zeSa mUrtiyoMkA nirmANa haa| ina mUrtiyoMmeM aravAhI-samUha apanI vizAlatAse tathA dakSiNa pUrva samUha apanI alaMkRta kalAdvArA hamArA dhyAna AkarSita karatA hai| ___ aba dakSiNakI ora caliye / dakSiNameM zravaNabelagolla, halebIDu, kArkala aura veNUra Adi sthAnoMke jinAlaya drAviDa aura cAlukya kalAke anupama ratna haiN| halebIDuke devAlayake bAremeM smitha mahAzayakA kahanA hai ki "ye devAlaya dharmazIla mAnavajAtike parizramake Azcaryajanaka sAkSI haiN| inakI kalA kuzalatAko dekhakara tRpta nahIM hote|" kalAvizArada ena0 sI0 mehatAkA kahanA hai ki "belUrakA bhArata vikhyAta viSNumandira bhI mUlameM jainamandira hI thaa|" ___ mUDabidrIkA candranAthabasadi, kArakalakA caturmukha basadi aura veNUrakA zAntinAtha basadi-ye saba kalAkI dRSTise bahuta hI sundara haiN| inake atirikta vijayanagara, bhaTavala, gerUsoppe, hubuja, varaMga Adi sthAnoMmeM bhI aneka zilAmaya prAcIna jainadevAlaya maujUda haiN| gaphalAmandira jaina guphA mandiroM meM sabase prAcIna ur3IsAke bhuvanezvarake pAsa khaMDagiri-udayagirikI guphAe~ haiM / bAdAmI, mAMgI-tuMgI, ailorA AdikI jainaguphAe~ bAdakI haiN| kArIgarIke lihAjase jainamaMdira bahuta sundara haiN| inameM pattharakA bar3hiyA zilpa hai| belagA~va, dhAravADa, uttarakannaDa, hAsana aura ballArI jile meM bhI bahutasI jaina guphAe~ maujUda haiM / jainamUrtikalA isa kalAke sambandhameM isa kalAke vizeSajJa ena0sI0 mehatA AI0sI0 esa0 ke zabdoMmeM hI suna leM "nandavaMzake rAjyakAlase lekara pandrahavIM zatI taka hamArI zilpakalAke namUne milate haiN| ve lalita kalAyeM apane sthApatya aura pratimAkalAke itihAsameM vizeSa mahattvakI haiN| inameM bhI vizeSakara mUrti vidhAna to hamArI sabhyatA, dharmabhAvanA aura vicAra paramparAkA mUrtisvarUpa hai| I0 sanke AdikI kuSANarAjyakAlakI jo jaina pratimAe~ milatI haiM; unameM aura saikar3oM varSoM bAda banI huI pratimAoMmeM bAhya dRSTise bahuta thor3A antara pratIta hotA hai| vastutaH jaina lalita kalAmeM koI parivartana nahIM hone pAyA / antaH mUrti vidhAnameM anekatA nahIM Ane paayii| mandiroM aura mUrtiyoMkA vistAra bahuta huaa| para vistArake sAtha ekatA aura gambhIratAmeM antara nahIM par3A / pratimAke lAkSaNika aMga lagabhaga 2000 varSa taka eka hI rUpameM kAyama rahe / kevalIkI khar3I yA AsIna mUrtiyoMmeM dIrghakAlake antarameM bhI vizeSa rUpabheda nahIM hone paayaa| jaina tIrthaMkaroMkI mUrti virakta, zAnti aura prasanna honI caahiye| isameM manuSya hRdayakI asthAyI vAsanAoMke lie sthAna nahIM hotaa| ye mUrtiyA~ Asana aura hastamudrAko chor3akara zeSa sabhI bAtoMmeM prAyaH bauddha matiyoMse milatI julatI haiN| tIrthaMkaroMkI sArI pratimAoMke AvAsagRha sajAne aura zRMgAra karane meM kevala jaina hI nahIM, balki jainAzrita kalAoMne bhI kucha uThA nahIM rakhA / madhyakAlIna yugameM jaba vAmamArgake kAraNa yA dUsare -343 -

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kAraNoMse brAhmaNa mandiroMmeM azlIla viSayako sthAna milA thA, taba bhI jaina devAlayoMmeM zuddha sAttvika aura pavitra bhAvanAmaya sundara mUrtikalAko sthAna milA thA / saundaryakI dRSTise mandiroMkI pradhAna mUrtiyA~ mahattvakI nahIM haiM / para mandiroMkI bAharI dIvAloMpara AvaraNa rUpameM racI huI jo anya devatAoMkI mUrtiyA~ hotI haiM, ve AkarSaka hotI haiM / tIrthaMkaroMkI mUrtiyoM meM eka prakArakI nirdvaditA aura bhavyatA prakaTa hotI hai| mUrtiyoMke pattharoMmeM yA mUrtiyoM meM kisI prakArakA doSa nahIM honA cAhiye / gharako mUrti bAraha aMgulase bar3I na ho / mUrtiyoMke upara tIna chata aura mUrtiyoMke donoM ora yakSa tathA yakSI honI cAhiye / kalAkI dRSTise jaina mUrtiyoMmeM zravaNabelagolako bAhubalIkI mUrti sabase ullekhanIya hai / ise banAkara zilpIne rasAtmAko santuSTa kiyA hai / isake liye vIra mArtaMDa cAmuMDarAya dhanyavAdake pAtra haiM / bAhubalIkI ullekhanIya do mUrtiyA~ aura haiM kAraklameM aura dUsarI veNUrameM / kalAkI dRSTise ye mUrtiyA~ bhI mahattvakI haiM / jaina mUrtiyoM meM paTanAke lohanIpura meM prApta mUrtiyA~ sarvaprAcIna haiM / khajurAho yahA~para ghaMTAI jainamandira bhAratakI ucca kArIgarIkA sAkSI hai / isake khambhoM meM para ghaMTA aura jaMjIra ukare hue haiM, isaliye yaha ghanTAI mandirake nAmase prasiddha hai / chatapara pradarzita bhagavAna jinendrakI bhakti gAtI huI bhaktipUrNa nRtya karatI huI aura vividha vAdana yantroMkI bajAtI huI bhaktamaMDaliyA~ vastutaH darzanIya haiM / AdinAtha mandira ke sabase upara vAle bhAga meM pradarzita vidyAdhara mUrtiyAM bhI rocaka evaM AkarSaka haiM / I yahA~kA pArzvanAtha mandira sabase bizAla aura sundara hai / garbhagRhakI bAharI dIvAloMpara banI deviyoMkI mUrtiyA~ mUrtikalAke utkRSTa namUne haiM / uttarI mAthepara banI huI mUrtiyoMmeM eka mAtA apane bacceko dulAra rahI hai, eka mahilA patra likha rahI hai, eka bAlaka eka mahilAke pairase kA~TA nikAla rahA hai / ye saba mUrtiyA~ vizeSa ullekhanIya haiM / - 344 - MA

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rAjasthAnakI purA sampadAke khajAne prAcIna jaina pANDu lipiyA~ vijaya zaMkara zrIvAstava, jayapura hasta likhita granthoMkI jo samRddha purA sampadA Aja bhI rAjasthAnameM vidyamAna hai, vaha mahattvapUrNa honeke sAtha-hI-sAtha vismayakArI va adabhuta bhI hai| yahA~ zastra aura zAstrakA jo adbhuta saMgama hai, vaha bhAratIya itihAsakA svarNima pRSTha hai| rAjasthAnake jaina jJAna bhaNDAra evaM vibhinna bhUtapUrva riyAsatoM tathA ThekedAroMke sarasvatI bhaNDAra evaM pANDalipi pastakAlaya bhAratIya vAGamayakI anokhI dharohara hai| vyaktigata saMgrahoMke rUpameM bhI hamAre sAhityakI amUlya nidhiyA~ yahA~ surakSita haiN| ina hastalikhita granthoMkI saMkhyA yahA~ Aja bhI lAkhoMmeM haiN| inameM adhikAMza hamArI ajJAnatA evaM pramAdase dImakake zikAra haye jA rahe haiM, prAcIna citroMkI bar3hatI haI mA~gake pariNAma svarUpa aneka mahattvapUrNa pANDulipiyA~ lobhavaza naSTa kI jA rahI hai tathA hamArI saMkucita vRttike kAraNa jJAnake ye aneka bhaNDAra adhyetAoM evaM jijJAsuoMkI bhI pahu~cake bAhara hai| rAjasthAnake ye bikhare khajAne vAstavameM saMrakSaNa aura zodhakI pratIkSAmeM mUka krandana kara rahe haiM jisase sAhitya, itihAsa va saMskRtikI aneka vilupta kar3iyA~ sa~joyI jA skeN| ___yaha svAbhAvika jijJAsAkA viSaya hai ki rAjasthAnameM itanI vipula evaM vizAla pANDulipiyoM evaM hastalikhita granthoMkI gauravapUrNa paramparA kina paristhitiyoM meM janmI va pallavita hii| bhAratIya paramparAke anusAra, svAdhyAya va adhyayana Abhyantara tapakA jIvita rUpa hai| jJAna mokSakA mArga hai| ataH jJAnArjana AdhyAtmika anuzAsanakA pramukha aMga rahA hai| pariNAma svarUpa, dharmAcAryoM dvArA vipala sAhitya sajita kiyA gyaa| varSA RtumeM eka sthalapara Tikakara cAturmAsa vyatIta karanA isa prakArake kAryake nimitta sarvathA anukala thaa| kAgajake prAdurbhAvake pUrva tAr3apatra, bhojapatra jaise mAdhyamoM para grantha racita huye| zRddhAlu zrAvakoM evaM bhaktoMne bhI aneka granthoMkI pratilipiyA~ karA kara AcAryoMko puNyArtha samarpita kiyaa| dhanI-mAnI logoMne sacitra pANDulipiyA~ nirmita kraaii| caudahavIM zatAbdI meM kAgajake Agamanase hasta likhita granthoMkI saMracanA aura unakI pratilipiyA~ taiyAra karAnekI prakriyAko adhika gati milii| jaina samAja isa dizAmeM agraNI rahA / rAjasthAna aura gujarAtameM Aja bhI asaMkhya hastalikhita grantha surakSita haiM / dhArmika sahiSNutA aura audAryake vAtAvaraNameM sAmpradAyika dharAtalase Upara uThakara jaina samudAyane itara dharmoMkA bhI saMkalana adhyayanArtha apane jJAna bhaNDAroMmeM kiyaa| navIna granthoMkI racanA, prAcIna granthoMkI pratilipi karavAnA tathA granthoMko kharIda kara AcAryoMko bheTa karanA dhArmika kRtyakA mahatvapUrNa aMga thaa| caulukya neraza siddharAja jayasiMhane siddhahemavyAkaraNakI savA lAkha pratiyA~ karAkara vibhinna AcAryoM, vidvAnoM evaM jJAna bhaNDAroMko bheMTa kii| tathaiva, kumArapAlane 21 zAstra bhaNDAroMkI sthApanA kI evaM unameMse pratyekako suvarNAkSarI kalpasUtra kI pratiyA~ bheMTa kii| jaisalamerake paTuvoMkI havelAke nirmAtA bApanA parivArane vi0 saM0 1891 meM siddhAcala tIrthakA vizAla saMgha nikAlA aura isa avasara para jo aneka mahatvapUrNa dhArmika kArya sampanna kiye gaye, unameM pastakoMkA bhaNDAra karAnekA dhArmika kArya evaM sampanna kiye gaye unameM pustakoMkA bhaNDAra

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karAnekA ullekha baDe gauravake sAtha amara sAgara sthita jaina mandirameM utkIrNa vi0 saM0 1892 ke abhilekhameM kiyA gayA hai| rAjasthAnameM agaNita jJAta evaM ajJAta grantha bhaNDAra haiN| unameM saMskRta, prAkRta, apabhraMza, hindI, rAjasthAnI, baMgalA, marAThI, urdU, phArasI, arabI Adi bhASAoMmeM viracita tADapatrIya evaM kAgaja para likhe grantha upalabdha haiN| inameM viSayakI vividhatA bhI kama rocaka nahIM hai| veda, upaniSad, itihAsa, purANa, kAvya, vyAkaraNa, dharma, jyotiSa, saMgIta, vaidya kake sAtha hI sAtha sAhityika, aitihAsika, ardhaaitihAsika viSayoM (yathA prazastiyoM, khyAta-vAta, rAso, vaMzAvalI Adi) kA bhI praNayana huaa| inameM aneka grantha sacitra haiM aura unameM Alekhita apabhraMza, magala tathA rAjasthAnI citrazailIkI jo anapama kalAtmaka // rAjasthAnI citrazailIkI jo anupama kalAtmaka dharohara surakSita hai, vaha citrakalAke itihAsakI paramparAke adhyayanakI dRSTise bahuta hI mahatvapUrNa hai| ina hastalikhita granthoMko surakSita rakhane heta banI sacitra kASTha paTrikAyeM, vastra, bandhana Adi bhI kama rocaka nahI haiN| jaina AcAryoMko cAturmAsa vyatIta karaneke liye vibhinna saMghoM dvArA preSita lambe-lambe sacitra nimaMtraNapatra athavA vijJapti patra evaM dhArmika bhaNDAroMko citrita karanevAle kapar3e para bane paTacitra bhI ina jJAna bhaNDAroMkI vidhiyA~ haiM / jaisalamera kileke saMbhavanAtha jaina mandira meM sthita zrI jinabhadrasari jJAna bhaNDAra, rAjasthAnakA hI nahIM, samUce bhAratakA hastalikhita granthoMkA mahatvapUrNa aura vizAla saMgraha hai| AcArya jinabhadrasUri dvArA pandrahavIM zatAbdIke antima caraNameM isa bhaNDArakI sthApanA kI gaI thii| inakI preraNAse jaisalamera, jAvAla, devagiri, ahipura (ahora), pATaNa (gujarAta) meM upadarga, AzApallI tathA khaMbhAtameM bhI isI prakArake jaina grantha bhaNDAra sthApita hue| jaisalamera grantha bhaNDArake aneka tAr3apatrIya granthoMkA lekhana inhIM AcAryazrIke upadezase khaMbhAta nivAsI dharaNAzAha evaM zreSThI bhrAtayagala udayarAja aura valirAjane krvaayaa| isa bhaNDArase dharaNAzAha dvArA likhavAye 48 tADapatrIya grantha, Aja bhI vidyamAna haiN| yahA~ kula 403 tAr3apatrIya granthoMkA mahatvapUrNa saMgraha hai jinameM lagabhaga 750 granthoMkA saMkalana hai| inameM prAcInatama tAr3apatrIyagrantha jinabhadragaNi kSamAzramaNa dvArA viracita vizeSAvazyakamahAbhASya (grantha saM0 116) he jA 10vIM zatAbdI pUrvArddhakA hai| yahI vi0 saM0 1117 meM droNAcArya racita oghaniryaktivatti (grantha saM0 84 / 1) tathA AcArya haribhadrakRta dazavaikAlikasUtravRtti (grantha saM0 84 / 2) kI pratilipiyA~ pAhila dvArA tAr3apatra para kI gaI jinameM citra bhI Alekhita haiM jo citrakalAke kramika vikAsake adhyayanakI dRSTise bahuta hI mahatvapUrNa haiM / odhaniyukti meM hAthI aura kamala citrita haiN| tathA dazavakAlika sUtrameM pUrNakalaza, hastI, siMha, kamalAsanA devI tathA gatimAna dhanurdhArIkA aMkana hai| ye grantha gujarAtase lAkara jesalamera grantha bhaNDArameM surakSita kiye gye| inameM aneka durlabha va alabhya grantha haiN| kAgaja para likhe gaye 1704 grantha yahA~ surakSita haiM jinameM vi0 saM0 1246 meM likhita karmagrantha TippaNa prAcInatama hai| kauTilyake arthazAstrakI caudahavIM zatAbdIkI eka vRtti (grantha saM0 398) yahA~ vidyamAna hai jo anyatra anupalabdha hai| tathaiva, bauddhadharmake aneka tADapatrIya aise grantha isa saMgrahameM hai jo abhI taka alabhya the| inameM ullekhanIya dignAga racita nyAyapraveza (1146 I0) tathA nAlandA vizvavidyAlayake pradhAna kamalazIlakRta tattvasaMgraha (12vIM zatAbdI) TIkA sahita pramukha hai| aneka kAvya granthoMkI prAcIna pratiyA~ bhI yahA~ upalabdha haiM / inameM dhanapAlakRta tilakamaMjarI (1073 I0), bhojakRta zRMgAramaMjarI (11vIM zatAbdI), udyotana sUrikRta kuvalayamAlAkathA (1082 I0) subandhakRta vAsavadattA, (1150 I0), jinacanda sUrikRta samvega raMgazAlA (1150 I0) Adi mukhya haiM /

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isa bhaNDArameM kAgajake aneka mahattvapUrNa sacitra grantha surakSita haiM jo 15vIM zatAbdIkI citrakalAke anyatama udAharaNa haiM / inameM ullekhanIya vi0 saM0 1429 kA pANDavacaritra mahAkAvya (graM0 saM0 419), vi0 saM0 1562 kA raupyAkSarI sacitra kalpasUtra (graM0 saM0 420) jisameM 273 citra haiM tathA kAlikAcArya kathA (saM0 425) Adi hai / pustakoMko surakSita rakhane hetu yahA~ aneka sacitra kASTha paTTikAoM tathA citrita maMjUSAoMkA bhI sundara saMgraha hai| kASTha paTrikAoM para tIrthaMkaroMke jIvana prasaMga tathA pazu jagatkA bhavya aMkana hai jisameM eka para jirAphakA citraNa mahatvapUrNa hai| thArU zAha jJAna bhaNDArameM vi0 saM0 1673 kA camar3AkA sacitra DibbA ullekhanIya hai| rAjasthAnake prAyaH sabhI mahattvapUrNa jaina mandiroM va upAsaroMmeM grantha bhaNDAra haiM / jayapura, nAgaura, ajamera va bIkAnerake jaina jJAna bhaNDAra apane samRddha saMgrahake liye paryApta prasiddha hai| rAjasthAnake vibhinna rAjapUta zAsakoM, ThikAnedAroM va zreSThiyoMne bhI hastalikhita granthoMke saMgraha va saMrakSaNameM mahattvapUrNa yogadAna diyA hai| bIkAnerakI anupa saMskRta lAibrerI, jodhapurakA pustaka prakAza tathA udayapurakA sarasvatI bhaNDAra vahA~ke rAjAoMke sAhitya premake jIte jAgate smAraka haiN| vidvAnoMke parizramake pariNAmasvarUpa ina saMgrahoMke aneka alabhya va mahattvapUrNa grantha prakAzita ho cake haiN| unakI sUciyA~ bhI prakAzita ho cukI haiN| unameM aneka sacitra grantha bhI upalabdha haiM / sarasvatI bhaNDAra, udayapura meM mevAr3a zailImeM citrita AparAmAyaNa, gItagovinda, bhAgavata Adi, pustaka prakAza, jodhapura meM mAravAr3a zailImeM mahArAjA mAnasiMhake rAjatvameM citrita DholAmAru, nAthacaritra, durgAcaritra, zivapurANa, zivarahasya, rAmAyaNa Adi evaM anUpa saMskRta lAyabrerI, bIkAnera meM bIkAnerazailImeM citrita meghadUta, rasikapriyA, bhAgavata purANa Adi kalA jagatakI sAMskRtika nidhiyA~ haiN| anupa saMskRta lAibrerImeM 12000 hastalikhita pratiyA~ evaM lagabhaga 500 gaTake vidyamAna haiN| vyaktigata saMgrahake rUpameM zrI agaracandranAhaTAkA bIkAnera sthita, abhayajaina pustakAlaya, aitihAsika mahattvakI pANDulipiyoM, jaina AcAryoM evaM yatiyoMke putra, rAjAoMke patra, khAsa, rukke, saM0 1701 se aba takake prAyaH sabhI varSoke paMcAgoMkA virala saMgraha hai| yahA~ lagabhaga 2000 hastalikhita grantha saMgrahIta haiM jinameM kucheka aitihAsika mahattvake granthoMkA prakAzana bhI ho cukA hai, yathA piMgalasiromaNi, kyAma khAM rAso, jasavaMta udyota Adi / rAjasthAna nirmANake pazcAt hI rAjakIya starapara hastalikhita granthoMke saMgraha, saMrakSaNa, vargIkaraNa zodha va prakAzana AdikI ora Thosa kadama uThAyA gayA aura isakA mUrtarUpa hai jodhapura sthita rAjasthAna prAcyavidyA pratiSThAna jisake lagabhaga 17 varSoM taka sammAnya nidezaka suprasiddha purAvid muni jinavijayane rahakara isa saMsthAko apane racanAtmaka evaM sarjanazIla kRtitvase jo khyAti pradAna kI, vaha sarvavidita hai| isa pratiSThAnakI zAkhAyeM udayapura, bIkAnera, cittaur3a, jayapura, alavara koTA evaM ToMkameM vidyamAna haiN| vibhAgameM eka lAkhase Upara pANDulipiyoMkA saMgraha hai| yahA~ eka hajArake lagabhaga prAcIna tADapatrIya grantha tathA utane hI durlabha granthoMkI phoTokApiyA~ tathA anya jJAna-bhaNDAroMmeM saMgrahIta mahattvapUrNa hastalikhita granthoM kI pratilipiyoMkA vizAla saMgraha hai| zodhArthiyoMko unakI mAikrophilma, phoTokApI va pratilipiyA~ upalabdha karAnekA bhI adhyayanArtha prAvadhAna hai| granthoMkI surakSAkI dRSTise do vAtAnukUlita saMyaMtra bhI hAlameM lagAye gaye haiM tathA vAtAnukUlita talagRha banAnekI bhI yojanA vicArAdhIna hai| 'purAtana granthamAlA' ke rUpame 124 mahatvapUrNa granthoMkA prakAzana kiyA gayA hai| pratiSThAnakI ToMka zAkhAkI arabI, phArasI, urdUkI pANDulipiyoMko ekIkRta saMgrahakA rUpa denekI yojanA adhyetAoMke lie lAbhaprada siddha hogI aura rAjasthAnameM jJAnake ye vikhare khajAne hamArI saMskRti va itihAsako ujAgara karane meM sahAyaka siddha hoMge, isameM sandeha nhiiN| -- 347 -

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pacarAI aura gUDara ke mahattvapUrNa jaina-lekha kumArI uSA jaina, ema0 e0, jabalapura prastuta lekhameM pacarAI aura gUDarake do mahattvapUrNa lekhoMkA vivaraNa diyA jA rahA hai| pacarAIkA lekha vikrama saM0 1122 kA hai aura gUDarakA mUttilekha vi0 saM0 1206 kA hai| donoM hI lekha una sthAnoM kI zAMtinAtha pratimAoMse sambandhita haiN| ina lekhoMmeM lambakaJcuka aura parapATa anvayoMkA ullekha hai| gUDarake mUttilekhameM kisI rAjavaMzakA ullekha nahIM hai kintu pacarAIkA lekha pratihAra vaMzake harirAjake pautra raNapAlake rAjyakAlameM likhA gayA thaa| pacarAIkA lekha yaha lekha pacarAIke zAntinAtha mandirameM hai / isakI lambAI 60 seM0mI0 aura caur3AI 20 seM0mI0 hai| lekhakI lipi nAgarI aura bhASA saMskRta hai| isakI ATha paMktiyoMmeM sAta zloka hai| antima paMktimeM romawwc umerayen Delila CalcMARITALIHENOMEmavAnAbAnAdhyApArAgrAma hAmanagaramAgIbAnA sAnA vAmanabambamAnAbAnAjAnI citAnAtalI anAvazAla mAnava me gatI sApAvanA pahirana mahAka vidhIsAThAnAkATako timAhI manAta smaatytaarkaatstdaan| mAnAvAsAdAyAcikAta vArI malA tvAmIsAhAtArAkAnImA sAmAnya mAyA zavAjInAmamA samAhita nAnA navarayAcA daravAjA gAnA MARmatArA citra 1. pacarAIkA lekha vi0 saM0 1122 kA ullekha hai / prathama zlokameM solahaveM tIrthakara bhagavAna zAntinAthakI stuti kI gaI hai| aura unheM cakravartI tathA rati aura mukti donoMkA svAmI (kAmadeva aura tIrthakara) kahA gayA hai| dvitIya zlokameM zrI kundakunda anvayake dezIgaNameM hae zubhanandi AcAryake ziSya zrI lIlacandrasUrikA ullekha hai| tatIya zlokameM raNapAlake rAjyakAlakA ullekha hai| usake pitA bhImakI tulanA pAMDava bhImase kI gaI hai aura bhImake pitA harirAjadevako hari (viSNu) ke samAna batAyA gayA hai| caturtha zlokameM parapATa anvayake sAdhu mahezvarakA ullekha kiyA gayA hai, jo mahezvara (ziva) ke samAna vikhyAta thaa| usake putrakA nAma bodha thaa| paJcama zlokameM batAyA gayA hai ki bodhake putra rAjanakI zubhakItti jinendrake samAna tInoM bhuvanoMmeM prasiddhi prApta kara cukI thii| chaThaveM zlokameM usI anvayake do anya goSThikoMkA ullekha hai, jinameM -348 -

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se prathama paMcamAMzameM aura dvitIya dazamAMzameM sthita thaa| spaSTa hai ki yahA~ pacarAI grAmake nAmako saMskRta bhASAke zabdameM parivartita kara paMcamAMza likhA gayA hai| tatkAlIna kucha anya lekhoMmeM pacarAIkA tatkAlIna nAma pacalAI milatA hai| sAtaveM aura antima zlokameM prathama goSThikakA nAma jasahar3a thA, jo samasta yazoMkA nidhi thA evaM jinazAsanameM vikhyAta thA / antima paMktimeM maGgalaM mahAzrI tathA bhadramastu jinazAsanAya utkIrNa hai tathA antameM saMvat 1122 likhA hai / rAjA harirAja bundelakhaNDake pratihAra vaMzake prathama zAsaka the| isa vaMzakA suprasiddha gurjara pratihAra vaMzase kyA sambandha hai, yaha abhI taka spaSTa nahIM ho sakA hai| harirAjake samayakA vikrama saMvat 1055 kA eka zilAlekha canderIke nikaTa thubaunameM prApta huA hai aura unakA vikrama saMvat 1040 kA tAmrapatra lekha bhArata kalA bhavana, kAzImeM jamA hai| raNapAladevake samayakA vikrama saMvat 1100 kA eka zilAlekha bUr3hI malA hai| prastuta lekha usa narezakA dvitIya tithiyukta lekha hai| pacarAIke isa lekhakA mUlapATha nimna prakAra hai: mUlapATha isa lekhakA mUlapATha nimnalikhita hai : ..[zrI] [zAM] 1. I sI sAMtinAtho ratimuktinAthaH / yascakravatI bhuvanAMzca dhatte // 3 [1] sobhAgyarAsiddha ra bhAgyarAsi stAnte vi __ [ku]ku] [zi] [zu] [zi] 2. bhUtyai naso vibhUtyai / / zrI kUdakUda saMtAne / gaNedesika saMjJike / subhanaMdigurAH siSyaH sUriH zrI lI3. la candrakaH // harI va bhUtyA harirAjadevo vabhUva bhImeva hi tasya bhImaH / sutastadIyo raNapAla nAma // etaddhirA za [za 4. jye kRtirAjanasya // parapATAnvaye suddhe sAdhu rnAmnA mahesvaraH / mahesvareva vikhyAtastatsuto [bo] vodha 5. saMjJakaH / tatputrorAjanojJeyaH kIrtistasye yamadbhutA / jineMduvatsubhAtyaMtaM / " rAjate bhuvana tra [zu] [ze] 6. ye // tasminnevAnvaye ditye goSThikAvaparau subhau / pacamAMse sthito hayeko dvitIyo da 7. samAMsake // Adyo jasahaDo jJeyaH samasta jasasAM nidhiH / bhavanojinavarascAyo vikhyAto 8. jinasAsane // maGgalaMmahAzrIH // bhadra mastu jinazAsanAya / / 0 // saMvat 1122 1. omko cihnadvArA aMkita kiyA gayA hai / 2. anAvazyaka hai| 3. anAvazyaka hai| 4. anaavshyk| 5. anAvazyaka / - 349 -

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gUDarakA mUrtilekha gUDara khaniyAdhAnAse dakSiNameM lagabhaga ATha kilomITarakI dUrI para sthita choTA-sA gA~va hai / yahA~ke Adhanika jaina mandirakI viparIta dizAmeM eka khetameM tIna vizAla tIrthakara mattiyA~ sthita haiM: jo zAntinAtha kunthunAtha aura aranAthakI haiN| inameM sabase bar3I pratimA lagabhaga nau phuTa U~cI hai| isa pratimAkI caraNacaukI para vikrama saMvat 1206 kA lekha utkIrNa hai| lekhakI lambAI 34 seM0mI0 evaM caur3AI 21 seM0mI0 hai| sAta paMktiyoMkA yaha lekha nAgarI lipi evaM saMskRta bhASAmeM hai| lekhake prArambhameM zrI zAntinAthakI stuti kI gayI hai| Age batAyA gayA hai ki vikrama saM0 1206 meM ASAr3ha badi navamI budhavArako, lambakaJcaka anvayake mAma aura dharmadevake pitA ratnene paJcamahAkalyANaka mahotsavakA Ayojana kara zAntinAtha, kunthunAtha aura aranAtha (ratnatraya) kI pratimAoMkI pratiSThA karAI aura ve pratidina unakI bhaktipUrvaka pUjA karate the| ina mUrtiyoMkI pratiSThA koMke kSaya hetu karAI gayI thii| ratnekI patnIkA nAma galhA thA / ratneke pitA sUpaTa the, ve muniyoMke sevaka the, samyaktva prApta the, tathA caturvidha dAna kiyA karate the| sUpaTake pitAkA nAma guNacandra thA aura ve lambakaJcuka (Adhunika lamecU ) anvayake the| isa lekhakA mUlapATha nimna prakAra hai: yaha yAtita veadAkalyApApa tadaivI sAtavAtAvaratavaya pratitApitAvAsasipAdiparAjayanAzanamA citra 2. gUDarakA lekha mUlapATha (zrI)(zAM) 1. -- // jIyAtsrIsAMtiH--passa ghAtaghAtakaH / --dutira-- ba bAba] 2. padadvayaH // saMvata 1206 / / ASAr3ha vadi navamyAM budhe / zrImallaMvakaMcukAnvaya 3. sAdhuNacaMdra tatsutaH sAdhutaH sAdhusUpaTa jinamunipAdapraNatotamAMgaH / samyakatvara [tI] [tA] 4. lAkaraH caturvidhadAnaciMtAmaNistatputrasAdhuratne satitva vratopeta tasya bhA -350

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[vau] [si] [[] [ptaye] 5. ryA galhA tayo putrau mAmedharmadevo / tena viziSTatara punyAvAptau nija [zAM] 6. kamma kSayArthaM ca paMcamahAkalyANopetaM devazrI sAMtikuMthaaranAtha ratna / [zaM 7. trayaM pratiSThApita tathA'harnisaM pAdau praNamatyuttamAMgena bhaktyAH (tyaa)| * // uparyukta lekhoMke alAvA anya kaI lekha pacarAImeM upalabdha haiM jinameM dezIgaNake paMDitAcArya zrI zratakItike ziSya paMDitAcArya zrI vIracandrake ziSya AcArya zabhanandi aura unake ziSya zrI lIlacandrasUri Adike ullekha milate haiN| - 351 -

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videzI saMgrahAlaya meM mahattvapUrNa pratimAe~ DaoN0 brajendranAtha zarmA rASTrIya saMgrahAlaya, naI dillI jaina dharma bhAratameM pracalita vibhinna dharmoM meM apanA eka viziSTa sthAna rakhatA hai| isa dharmake anuyAyI bhAratake prAyaH sabhI bhAgoMmeM pAye jAte haiM / ye anuyAyI mukhyataH do pramukha sampradAyoM-digambara evaM zvetAmbarameM vibhakta haiM / digambara sampradAyake anuyAyI apanI devamUrtiyoMko binA kisI sAja-sajjAke pUjate haiM jabaki zvetAmbarI apanI pUjya pratimAoMko sundara mukuTa evaM vibhinna AbhUSaNoMse sajAkara unakI pUjAArAdhanA karate haiN| bhAratameM pAI gayI prAcInatama pratimAyeM nagna haiM kyoMki usa samaya kevala digambara / thaa| parantu zatAbdiyoM pazcAt zvetAmbara sampradAyase sambandhita jaina pratimAoMkA bhI nirmANa hone lagA aura isaprakAra aba donoM prakArakI pratimAyeM Aja bhI bhAratake vibhinna bhAgoMmeM unake anuyAiyoMdvArA pUjI jAtI haiM / prArambhameM aneka jaina vidvAnoMkA vicAra thA ki unake dvArA pratipAdita dharma abase hajAroM sAla pUrva bhI vidyamAna thA aura jaba san 1912 meM har3appA evaM mohanajodaDokI khudAImeM nagna mAnava-dhar3a evaM aisI anya purAtatvIya mahattvakI vastue~ prApta huI, to una vidvAnoMne unako bhI jainadharmase sambandhita ThaharAyA / parantu aneka Adhunika vidvAnoMne zodhake AdhArapara isa pracalita dhAraNAkA khaNDana karate hue unheM prAcInatama yakSa pratimAoMkA pratirUpa batalAyA hai|| yadyapi jaina sAhityase yaha pramANita hai ki svayaM bhagavAna mahAvIrake samaya-chaThI zatAbdI IsavI pUrvameM hI unakI candanakI pratimAkA nirmANa ho cukA thA, parantu purAtAttvika khojoMke AdhArapara aba taka sabase prAcIna jaina pratimA maurya kalA, lagabhaga tIsarI zatI I0 pUrvakI hI mAnI jAtI hai| paTanAke samIpa lohAnIpurake isa kAlakA eka nagna dhar3a prApta huA hai jo aba paTanA saMgrahAlayameM pradarzita hai| yaha apanI tarahakA eka bejor3a udAharaNa hai| baluA pattharake bane isa dhar3apara mauryakAlIna camakadAra pAlisa Aja bhI vidyamAna hai jisakA koTilyane apane arthazAstrameM vajra-lepake nAmase ullekha kiyA hai| isa nagna dhar3a meM 'jinako spaSTa rUpase kAyotsarga mudrAmeM dikhAyA gayA hai / isIse kAphI sAmyatA rakhatA, parantu pAlisa rahita eka anya dhar3a zugakAlakA mAnA jAtA hai, paTanA saMgrahAlayameM hI pradarzita hai| zugakAlake pazcAt kuSANakAlameM jaina AyAgapaToM evaM svataMtra pratimAoMkA nirmANa adhikAdhika rUpase hone lgaa| mathurAke vibhinna bhAgoMse prApta aneka kuSANa evaM guptakAlIna prastara mUrtiyA~ sthAnIya rAjakIya saMgrahAlaya tathA rAjya saMgrahAlaya lakhanaUmeM vidyamAna haiM jinase jaina devapratimAoMke vikAsako pUrNa zRMkhalAkA AbhAsa saralatAse ho jAtA hai / videzoMmeM rahanevAle kalApremiyoMkA dhyAna jaba jaina mUrtikalAkI ora AkarSita huA, to dhIre-dhIre unhoMne bhI bhAratase mUrti sampadAko apane-apane dezoMmeM le jAkara saMgrahAlayoM meM pradarzita kiyA / bhAratakI bhA~ti prAyaH sabhI videzI saMgrahAlayoMmeM jaina kalA sambandhI eka-se-eka sundara udAharaNa dekhaneko milate haiM / isa sabhIkI eka lekhameM vivecanA karanA atyanta kaThina kArya hai| ataH yahA~ hama ATha pramukha pazcAtya dezoMmeM - 352 -

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sthita pandraha pramukha saMgrahAlayoMmeM jo atyanta mahattvapUrNa jaina pratimAyeM surakSita haiM, unakA hI saMkSepameM varNana prastuta kara rahe haiM / ye saMgrahAlaya mukhyataH briTena, phrAMsa, iTalI, bulageriyA, jarmanI, sviTajaralaiMDa, DenamArka evaM amerikA meM sthita haiM / (1) briTena : (a) briTiza saMgrahAlaya, landana landana sthita isa vikhyAta saMgrahAlaya meM mathurA se prApta kaI jina zIrSoMke atirikta ur3IsA se milI eka pASANa mUrti bhI hai jisameM AdinAtha evaM mahAvIrako sAtha-sAtha kAyotsarga mudrAmeM darzAyA gayA hai / pIThikApara AdinAtha aura mahAvIrake lAMkSaNa vRSabha tathA siMhoMkA aMkana hai / isake sAtha hI upAsikAoMkI mUrtiyA~ bhI banI huI haiM / kalAkI dRSTise yaha mUrti gyArahavIM zatImeM banI pratIta hotI hai / ur3IsAmeM hI prApta neminAthakI yakSI ambikAkI lagabhaga uparyukta pratimAkI samakAlIna mUrti bhI yahA~ vidyamAna hai jisameM vaha AmravRkSa ke nIce khar3I hai / inakA choTA putra prabhaMkara goda meM va bar3A putra zubhaMkara dAhinI ora khar3A huA hai / mUrtike UparI bhAga meM neminAthakI laghu mUrti dhyAna mudrAmeM hai tathA pIThikApara devIkA vAhana siMha baiThA dikhAyA gayA hai / isa saMgrahAlaya meM madhyapradeza se prApta sulocanA, dhRti, padmAvatI, sarasvatI tathA yakSa evaM yakSIkI sundara prastara mUrtiyA~ bhI vidyamAna haiM / antima mUrtikI pIThikApara anantavIrya utkhanita hai / (ba) vikToriyA evaM elarbaTa saMgrahAlaya, landana isa saMgrahAlaya meM kuSANa evaM gupta kAloMkI bhagavAna RSabhakI do mUrtiyA~ pradarzita haiM / sAthahI, madhyapradezameM gyArasapura nAmaka sthAnase lAI gayI pArzvanAthakI eka advitIya mUrti bhI vidyamAna hai jo sAtavIM zatIkI pratIta hotI hai / isameM teisaveM tIrthaMkara dhyAna mudrAmeM virAjamAna haiM aura meghakumAra eka bar3e tUphAnake rUpameM unapara AkramaNa karatA dikhAyA gayA hai| sAtha hI, nAgarAja dharaNendra apane vizAla phaNa phailAkara unakI pUrNa surakSA karatA darzAyA gayA hai aura usakI patnI eka nAginIke rUpameM tIrthaMkarake Upara apanA chata uThAye hue haiM / mUrtike UparI bhAga meM jinakI kaivalya prAptipara divya gAyaka nagAr3A bajAtA bhI dikhAyA gayA hai / prastuta mUrti jaina mUrtikalA kI dRSTise atyanta mahattvakI hai / uparyukta mUrtike samIpa hI, solahaveM tIrthaMkara bhagavAna zAntinAthakI eka vizAla dhAtu pratimA pradarzita hai jisameM vaha siMhAsana meM dhyAnamudrAmeM baiThe / isake donoM ora eka-eka ca~varadhArI sevaka khar3A hai / mUrtipara vikrama saMvat 1224 (1168 I0) ke khude lekhase jJAta hotA hai ki rAjasthAna meM cauhAna zAsakoMke samaya isakI pratiSThApanA nAyala-gacchake anuyAyiyoMdvArA kI gaI thI / (2) phrAMsa : myUjigime perisa isa saMgrahAlaya meM kaI jaina pratimAe~ haiM jisameM caubIsaveM tIrthaMkara bhagavAna mahAvIrakI kAMsya mUrti vizeSa rUpase sundara hai / isameM vaha eka siMhAsanapara dhyAna mudrAmeM baiThe haiM / unakI dAhinI ora teisaveM tIrthakara pArzvanAtha sarpa phanoMke nIce kAyotsarga mudrAmeM khar3e haiM aura bAIM ora bAhubali, jinake zarIrapara latAyeM lipaTI huI haiM, khar3e haiM / isa AzayakI kAMsyakI mUrtiyA~ prAyaH kama hI pAI jAtI haiM / karNATaka meM nirmita yaha mUrti cAlukya kalAke samaya ( navamI - dasavIM zatI) kI banI pratIta hotI hai / yahA~ rAjasthAna ke pUrvI bhAgase prApta eka pASANa siradala bhI hai jo kalAkA sundara udAharaNa hai| isake nIce vAlI tAkhameM dhyAnI jinakI mUrti nirmita hai aura unake donoM ora anya do-do tIrthaMkara kAyotsarga mudrAmeM utkIrNa kiye milate haiM | yaha terahavIM caudahavIM zatIkI mUrti hai / 45 - 353 -

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(3) DenamArka : rASTrIya saMgrahAlaya, kopenahegana ___isa saMgrahAlayameM mukhyataH Adhrapradeza va karNATakase prApta jaina mUrtiyoMkA acchA saMgraha hai| ye sabhI mUrtiyA~ 11vIM-12vIM zatIkI ho sakatI hai| isa saMgrahameM kaI cAlukya yugIna mahAvIra svAmIkI nagna pratimAeM haiM, jinameM unheM kAyotsarga-mudrAmeM darzAyA gayA hai / isake atirikta, RSabhanAthakI eka caubIsI bhI hai jisameM mUla pratimAke donoM ora tathA UparI bhAgameM anya teIsa tIrthakaroMkI lagha AkRtiyA~ bhI utkIrNa kI gaI milatI haiM / ye sabhI mUrtiyA~ dhyAna mudrAmeM haiM / (4) iTalI : rASTrIya saMgrahAlaya, roma isa saMgrahAlayameM gujarAtameM san 1450 I0 meM banI bhagavAna neminAthakI kAyotsarga mudrAmeM khar3I mUrti mukhya AkarSaNa hai| inake donoM ora anya do-do tIrthakara khar3e va baiThe dikhAye gaye haiN| mukhya mUrtike pairoMke samIpa unake yakSa evaM yakSI gomedha evaM ambikA bhI baiThe dikhAye gaye haiM / kalAkI dRSTise bhI yaha mUtti paryApta rUpase sundara hai| (5) bulageriyA : rajraneDa saMgrahAlaya, rajragreDa rAjasthAnameM lagabhaga 11vIM zatI I0 meM nirmitta parantu uttara-pUrvI bulageriyAmeM san 1928 meM pAI gaI isa mUttimeM tIrthaMkarako eka kalAtmaka siMhAsanapara baiThe dikhAyA gayA hai / anya pratimAoMkI bhA~ti isake vakSapara bhI kamalakI paMkhur3iyoMke samAna zrIvatsa cihna aMkita hai / (6) sviTajaralenDa : riTavarga saMgrahAlaya, jyUrika ___ jyUrikake isa suprasiddha saMgrahAlayameM rAjasthAnameM candrAvatI nAmaka sthAnase prApta bhagavAna AdinAthakI lagabhaga Adamakada pratimA vidyamAna hai jo zveta saMgamaramarakI banI hai| isameM unake do kalAtmaka stambhoMke bIca kAyotsarga mudrAmeM dikhAyA gayA hai / isake UparI bhAgameM tri-chatra banA hai| inhoMne sundara dhotI dhAraNa kara rakhI hai jisase spaSTa hai ki usakI pratiSThApanA zvetAmbara sampradAyake jainiyoMdvArA kI gayI thii| pIThikApara bane vaSabhake atirikta unake caraNoMke pAsa dAnakartA evaM unakI patnI tathA anya upAsakoMkI laghu mUrtiyA~ banI haiN| kalAkI dRSTise yaha mUtti paramAra kAla, lagabhaga bArahavIM zatIkI banI pratIta hotI hai| (7) jarmanI : (a) myUjiyama phara volkura kuNDe, balina isa saMgrahAlayameM mathurA kSetrameM prApta kuSANakAla (2-3 zatI) ke kaI jina zIrSa vidyamAna haiM / isa prakArake kaI anya zIrSa sthAnIya rAjakIya saMgrahAlayameM bhI dekhaneko milate haiN| uparyukta mUrtiyoMke atirikta dakSiNa bhAratameM madhyakAlameM nirmita kaI jaina pratimAyeM bhI yahA~para pradarzita haiM / ina sabhI mUttiyoMmeM jinako kAyotsarga madrAmeM nagna khaDe dikhAyA gayA hai| inake pairoMke samIpa pratyeka tIrthaMkarake sevakoM tathA upAsakoMkI laghu mUttiyA~ utkIrNa kI gaI milatI haiM / (ba) myUjiyama phara volkura kuNDe, myUnikha : isa saMgrahAlayameM yakSI ambikAkI eka atyanta bhavya pratimA pradarzita hai jise paTTikApara durgA batAyA gayA hai| madhyapradezase prApta lagabhaga aThArahavIM zatIkI isa mUrtimeM devI apane Asanapara lalitAsanameM virAjamAna hai| inake dAhine hAthameM gacchA thA jo aba TUTa gayA hai aura dUsare hAthase vaha apane putra priyaMkarako godImeM pakar3e hue hai| inakA dUsarA putra pairoMke samIpa khar3A hai| devIke zIzake pIche bane prabhA

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maNDalakI dAhinI ora gajArUr3ha indrANI aura bA~I ora garUDArUr3ha cakrezvarIko mUttiyA~ haiM jinake madhya UparI bhAgameM bhagavAna neminAthakI dhyAna mudrAmeM laghu mUrti utkIrNa hai / mUrttike nIce ke bhAgameM kaI upAsaka baiThe haiM jinake hAtha aMjalI - mudrA meM dikhAye gaye haiM / (8) amerikA : (a) klIvalaiNDa kalA saMgrahAlaya, klIvalaiNDa, ohAyo isa saMgrahAlaya meM pradarzita jaina mUrtiyoMmeM sabase adhika mahattvapUrNa mUrti pArzvanAthakI hai jisakA nirmANa mAlavA kSetrameM lagabhaga dasavIM zatI meM huA thA / lagabhaga Adamakada isa mUrti meM pArzvanAtha sarpake sAtha phaNoMke nIce kAyotsarga mudrAmeM khar3e haiM aura kamaTha apane sAthiyoM sahita unapara AkramaNa karatA dikhAyA gayA hai / jaina sAhitya se jJAta hotA hai ki jaba pArzvanAtha apanI ghora tapasyAmeM lIna the, taba durAcArI kamarThane aneka vighna-bAdhAyeM DAlI jisase ve tapasyA na kara sakeM aura unake liye usane una para ghora varSA kI, pASANa zilAoMse prahAra kiyA tathA aneka jaMgalI jaMtuoMse bhaya dilAnekA bharasaka prayatna kiyA / parantu itanA saba sahate huye pArzvanAtha apane punIta kAryase jarA bhI vicalita nahIM hue aura apanI tapasyA pUrNa kara jJAna prApta karanemeM saphala rahe / pariNAma svarUpa karmaThako lajjita hokara unase kSamA mAMganI pdd'ii| prastuta mUrti sampUrNa dRzyako bar3I sajIvatAse darzAyA gayA hai / yadyapi isa Azayako anya prastara pratimAe~ bhAratake anya kaI bhAgoMse bhI prApta huI haiM, parantu phira bhI yaha mUrti apanI prakArakA eka advitIya udAharaNa hai / (ba) bosTana kalA saMgrahAlaya, bosTana, maisAcuse hasa isa saMgrahAlaya meM madhya pradezase prApta jaina mUrtiyoMkA kAphI acchA saMgraha hai / inameM adhikatara to prathama tIrthaMkara AdinAtha kI mUrtiyA~ haiM jinameM se kuchameM vaha dhyAna mudrAmeM tathA kuchameM kAyotsarga - mudrA meM darzAye gaye haiM / una pratimAoMke atirikta yahA~ eka atyanta kalAtmaka tIrthaMkara vakSa bhI hai, jise saMgrahAlaya kI paTTikAmeM mahAvIra batAyA gayA haiM / parantu yahA~ yaha ullekhanIya hai ki prastuta mUrti meM keza Uparako ba~dhe haiM aura jaTAe~ donoM -- ora kaMdhoMpara laTaka rahIM haiM / isase pratimAkI AdinAthake honekI hI sambhAvanA pratIta hotI hai / inake zIzake donoM aura bAdaloMmeM ur3ate hue AkAzacArI gandharva aura "trichatra" ke Upara AdinAtha kI jJAna prAptikI ghoSaNA karatA huA eka divya bAdaka banA huA hai / yaha sundara mUrti dasavIM zatIkI banI pratIta hotI hai / (sa) philADelphiyA kalA saMgrahAlaya, philADelphiyA isa saMgrahAlaya meM sabase ullekhanIya jaina mUrtiyA~ jabalapura kSetrase prApta kalcurikAlIna dasavIM zatI kI haiM / isameMse eka bhagavAna mahAvIra kI hai jisameM unheM kAyotsarga mudrAmeM dikhAyA gayA hai / dvitIya pratimA meM pArzvanAtha tathA neminAthako isI prakAra khar3e dikhAyA gayA hai| pArzvanAtha kI pahacAna unake zIzake Upara bane sarpha phaNoMse tathA neminAthakI pahacAna pIThikA para utkIrNa zaMkhase kI jA sakatI hai / (da) siyATala kalA saMgrahAlaya, siyATala isa saMgrahAlaya meM bhI madhya pradezase prApta kaI madhyakAlIna jaina pratimAe~ vidyamAna haiM / isake atirikta yahA~ gujarAtase bilI bhagavAna kunthunAthakI eka paMcatIrthI hai jisakI pIThikA para san 1447 I0 laghu lekha utkIrNa hai / sAtha hI, yahA~ AbU kSetrase prApta nartakI nAlArjanAkI bhI sundara mUrti pradarzita hai| jisakA prAcInatama aMkana hameM mathurAkI kuSANa kalAmeM dekhaneko milatA hai / - 355 - -

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(ya) esiyana kalA saMgrahAlaya, sena phrAsinsako, kailiphorniyA isa saMgrahAlaya meM bhI devagar3ha kSetrase prApta kaI jaina mUrtiyA~ pradarzita haiM jinameM jinake mAtA-pitAkI pratimA kAphI mahattvakI hai / yahIM para aMbikAkI bhI eka sundara mUrti vidyamAna hai, jisameM vaha Amake vRkSa ke nIce tribhaMga - mudrAmeM khar3I hai aura pairoMke nikaTa unakA vAhana - siMha aMkita hai / (ra) barjIniyA kalA saMgrahAlaya, ricamonDa, barjIniyA isa saMgrahAlaya meM sabase mahattvapUrNa bhagavAna pArzvanAthakI tritIrthika hai jo rAjasthAna meM navamI zatI meM banI pratIta hotI hai / isameM madhya meM pArzvanAtha dhyAna mudrAmeM virAjamAna haiM sarpake phaNoMkI chAyAmeM aura unake donoM ora eka-eka tIrthaMkara khar3A dikhAyA gayA hai / siMhAsanakI dAhinI ora sarvAnumUrti tathA bA~I ora ambikA darzAye gaye haiM / sAmane do mRgoMke madhya dharmacakra tathA aSTa- hoMke sundara aMkana haiM / uparyukta saMkSipta vivaraNase vidita hotA hai ki jainadharmane bhAratIya mUrtikalAke kSetrameM apanA eka viziSTa yogadAna diyA hai / sampUrNa bhAratake vibhinna bhAgoM meM nirmita devAlayoMke atirikta deza-videza ke aneka saMgrahAlayoM meM bhI jainadharmase saMbaMdhita asaMkhya kalA - mUrtiryA surakSita haiM jinakA vaijJAnika evaM purAtAtvika dRSTise adhyayana honA paramAvazyaka hai| adhika nahIM, yadi sabhI pratimAoMke citroMko kAlAnukramake AdhAra para prakAzita kiyA jA sake, to vaha bhI bar3A punIta kArya hogA aura isase na kevala jainadharmAvalambiyoM, varan * zodhakartAoMko bhI bar3A lAbha hogA / Re 356 -

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JAINA WOOD CARVINGS V. P. Dwivedi, National Museum, Delhi Introduction Jaina wood carvings form a unique chapter of Indian art history. Usually we do not speak of Hindu or Buddhist wood carving. Not because these religions did not patronise wood work but because of the fact that Jain wood carvings have survived in greater number. This may be because of their geographical situation in the dry climate of Gujarat and Rajasthan. It is not enly the number which make them important but the richness of these carvings also warrant special attention. Fantastic creatures and fascinating forms abound in these carvings. This phenomenon in itself may sound like a paradox, in view of the austerities of the Jaina monks. But then we should not forget that the patrons of these carvings were rich merchants who vied with each other in embellishing temples dedicated by them to the Jaina faith. How the domestic and religious art of Gujarat, including those belonging to Jaina community, come to use wood to such an extent is a matter of anybody's guess. Unlike many other parts of India, Gujarat lacks quality stone but abounds in forests full of good quality wood. Then the heat resistent quality of wood on the one hand provided incentive to its use and on the other hand helped preserve it for centuries. Perforated jall work in wood provided fresh air. Lightness of wood's weight made it possible to use it more freely on first and second storeys thereby giving an elegant look to the houses. But the unique peculiarity of the architectural wood work as developed in Gujarat is its application and acceptance by the common man, which has made of wood carving a real folk as well as classical art. The reasons why the study of wood carvings has not received as much attention as it deserves are several. The foremost being the hazard that quite often different parts of the wooden structure, be it temple or home; came to be replaced as they decayed, making it difficult to assign it a firm date. The later artists, in all such cases, tried to match the earlier designs and motifs, thereby increasing the confusion for us to study them. Use of the age old tools and motifs even to this day is another factor. Yet another reason for the neglect of the study of these carvings is the general apathy of Indian scholars to anything originated during 16th to 19th century period, the period to which most of the surviving wooden examples belong. However, recently some publications, specially the census reports of 1961, have paid -357

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attention to this medium of art.2 Here we will try to survey the Jaina wood carvings on the basis of published articles and reports and personal survey of various museum collections in India and abroad. Wood used in the carvings A Gujarati saying says 'Sag sisam to sonu'. It means teak and black wood are like gold because they last long and can be shaped like gold. Ravan is used for the threshold which must be very touch, mahua for beams, sevan for white decorative pieces. Naturally seasoned wood was selected for carvings. Teak wood is found in the Dangs and Gir forests of Gujarat. Parimaya Manjari, Brhat-Samhita, etc. give elaborate description about woods and their uses. Tools and techniques The piece of wood on which carving was to be done was first cut off in the required size from the long and given proper shape. For this purpose straight lines were marked with the help of a string dipped in ramzi, khadi or gera. This gave the carpenter the name of Satradhara or holder of the string, later on corrupted into suthar, which became a caste name.4 Starting with large tools, the carpenter progressively uses finer chisels, smoothering surfaces, carving veins, giving light and shade, curves, relief, chipping off spaces in the recesses or decorating the background and thus proceeded from low to moderate and moderate to high relief. To provide it proper finish, dry coconut husk was rubbed. Kuranj or purple stony substance was also used. Some of the Jaina carvings, specially mandapas, were coloured, traces of colour can still be noticed on them.5 Let us ex mine some important examples. Jaina Architecture Before discussing the Jaina architecture an important point to be borne in mind is that the carpenters who worked for Jains were the same persons who also worked for the contemporary Hindu, Buddhists and Muslim patrons. No wonder many elements in all these contemporary architectures were common. Domestic architecture A Jaina domestic house usually has either a Tirthankara image or maigala cinha (fourteen dreams, etc.) carved on its door-lintal or window frame to give it an auspicious aspect (fig. 1). A wooden facade is a quite common characteristic of a Jaina house. Any person of some means would have some carving at least either on the pillar or on the door or window frames of his house, the extent of the elaboration increasing with the financial status of the builder. Doors, windows, pillars, beams and brackets were the main parts on which the wood carvers lavished their skill. The door is divided either into square or rectangular panels enclosed by thick wooden frame running vertically and cross wise. The windows are either built in or projecting and those on first floor were carved profusely. Windows with jali or -358

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Fig. 1 Door of a wooden house-shrine with mangala cinha, 18th. Cent. A. D. screen were quite popular in and around Patan. Inner courtyards often had pillared verandah around it. Window shutters were highly artistic in Kutch region. Quite often they consisted of a perforated tracery of wood placed overlooking glasses. The carving is bold twisted and profusely flowering. The struts supporting the upper balcony are deeply under cut, the design being richly interwoven with animal subjects and folier elaborations. On the inside the ceilings often display a variety of geometrical designs. It is very difficult to quote dated examples of Jaina residential houses having wood carvings. Census of India' (1961) Part VII-A (2) describing wood carvings of Gujarat gives a statement at its end which mentions dwelling houses with wood carvings. Temple architecture Once the famous Jain temples on the Holy Mount Satrunjaya were of wood is attested by the story of Uda Mehta.' It is said that when he was performing worship he saw a mouse carrying away a burning wick. Realising its danger to the wooden temples, he resolved to rebuild the temples in stone, a wish which was ultimately fulfilled by his son, - 359 -

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Jaina temples can be divided into two district categories. (i) ghar derasar or home shrines and (ii) Stone and wooden temples. The former is a special feature of the Jaina community and almost every house of any means has a shrine of its own, which are embelished with minute carvings, which varied with the richness of the family, The'general iconography of the mandapa in Jaina temple consists of frieze panels either in narrative or representative. Life scenes of the Tirthankaras are the most popular theme. The story of the renunciation of Lord Neminath, who returned from the wedding pavilion when he saw a large herd of cattle waiting to be slaughtered for feasting the wedding party is the most popular theme. Another scene is preaching by a Jaina acharya surrounded by his devotees. Dikpalas, sursundaris, apsaras, kinnaris, etc. are usually carved on brackets. One of the earliest dated derasar is the Santinatha derasara in Haja Patel's Pol, Kalupur, Ahmedabad (A. D. 1390).10 The entire temple is a wooden structure with a mandapa enclosed by a dome, 3.35 m. square, which has a seventeen concentric layers of carvings, made of two hundred and forty eight pieces. Another derasar, Sri Parsvanatha, in Srisamita Sikharaji's Pol, also in Ahmedabad, is said to belong to 17th century. Ahmedabad, being the hub of the Jaina community, has several noteworthy derasars : Sri Ajitanatha derasar in Vaghan Pol. Zavarivad, Cintamani Fig. 2 Filing of the wooden mandapa, C. 16th-17th cent. A. D. (Courtesy : Nattonal Museum, N. Delhi). - 360 -

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TE GUEST Fig. 3. Wooden window-frame, Early 19th cent. A. D. (Courtesy National Museum, New Delhi) Parsvanatha and Sahasra phana Parsvanatha derasars in Nisha Pol, Sri Vasupujya Svami and Sri Satalanatha-prabhu devasars in Shekhapada, Zaverivad; Sri Suparsvanatha derasar in Sri Ramji's Pol, and Haja Patel's Pol. 2G Ghar-derasars are known from other parts of Gujarat as well. Pathan, Palitana, Ratanpur, Cambay and other cities, too, have several home shrines of importance. Many Jaina carvings have found houses in various museums. The National Museum, New Delhi has an exquisite example of late sixteenth or early seventeenth century mandapa of a homeshrine. Sixteen apearas adorn its dome and remind the viewer of the Mt, Abu temples in stone (fig. 2). The museum also has a door-frame (caukhat) of a Jaina house (evident from Jaina Tirthankara image) 11 (fig. 3) a small door of a home shrine1% (carved with fourteen dreams) and a window framels identified by Tirthankara figure), etc. The Prince of Wales Museum, Bombay also has a wooden mandapa of a home shrine of c. 1600 A. D.14 46 - 361 -

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The Baroda Museum and Picture Gallery, Baroda has several examples of Jains wood carvings. 15 One of the most exquisite examples of wooden Jaina temple is now in the Metropolitan Museum of Art, New York, built in 1594. It was in Patan's Zavevivad locality when Burgess and Cousens carried out their survey in 1890. Some other museums also have stray examples. 1 6 Sculptures The Jainas believe that a sandal wood portrait sculpture of Vardhamana was carved in his life time when he was meditating in his palace about a year prior to his renunciation.17 Inspite of the tradition, no wood carving in the round depicting Tirthankaras have been found so far. At what time the transformation from wood to bronze or stone took place it is difficult to say. But the ritual of daily washing the image with milk and water and the application of sandal paste etc. were perhaps responsible for this. However, subsidiary and allied carvings as part of architecture have a better continuity in wood and quite a few of these can be seen in museum and private collections. All such examples have the following common features : (i) they are smaller in size when compared to their counterparts in stone, (ii) once detached from the structure, most of these look as if carved separately and independently; (iii) they are carved in such a way that one side, which was earlier attached to the architectural piece, is not finished properly; (iv) usually they are coloured and (v) they come from one or the other parts of Gujarat and Rajasthan, thus inheriting the characteristic features of the region. Conclusion The foregoing discussion shows the wide range and variety of Jaina wood carvings. They not only help us to reconstruct the social history of the period but also fill up the lacunae of art history. All these carvings though small in size, reflect the taste of their rich Jaina patrons who believed in embellishing every inch of space available on their houseshrines or temples. Though mostly religious these carvings provide us with interesting social gleanings of the contemporary life. In wood carvings, the Jaina patrons took a lead over their Hindu or Buddhist counterparts. References 1. Trivedi, R. K., Wood Carving of Gujarat, Census of India 1961, Vol, V, Part VII.A (2), Delhi, 1965, pl. XI. 2. Ibid, 3. Ibid, page 9. 4. Ibid, p. 28. 5. Dwivedi, V. P., Wood Carvings, chapter 32 in Ghose, A., (Edited) Jaina art and archi tecture, Vol. III, New Delhi, 1975, pls. 290-291, - 362 -

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6. Trivedi, R. K., op. cit. Statement I, pp. 5-101. 7. Tbid, p. 4. 8. National Museum has a mandap (60.148) and a window frame (60.1152) showing Neminath's marriage procession, Sri Haridasa Swali collection of Bombay also has a panel showing the theme. 9. Dwivedi, V. P., op. cit, plate 295 B. 10. Trivedi, R. K., op. cit, p. 45. 11. Museum Acc. No. 60.1153. 12. Museuin Acc. No. 47. 111/. 13. Museum Acc. No. 60.1152. 14. Andhare, S. K. 'Painted Wooden mandap from Gujarat' Bulletin of the Prince of Wales Museum of Western India, Vol.7, Bombay, 1959-62, pp, 41-45 and plates 29 to 33c. 15. Goetz, H., 'A monument of old Gujarati wood sculpture', Bulletin of the Baroda Museum and Picture Gallery, VI, Part I-II, Baroda, 1950, p. 2. Burgess, James and Cousens, Henry, The architectural antiquities of Northern Gujarat, Archaeological Survey of India, New Imperial series, IX, London 1903, p.49. 17. Shah, U. P., Studies in Jaina Art, Banares, 1955, pp. 4-5. The Buddhists, - too, have a similar tradition. . . lekhasAra jaina kASTha kalA vI0 pI0 dvivedI, rASTrIya saMgrahAlaya, dillI hindU aura bauddhoM kI tulanA meM jaina vAstukalA bhAratIya itihAsa meM apanA mahatvapUrNa sthAna rakhatI hai| isake namUne Ajataka bhI bar3I saMkhyA meM upalabdha hote hai / saMbhavataH yaha gujarAta aura rAjasthAna ke zuSka jalavAyu ke kAraNa hI surakSita raha sake hoN| saMkhyA ke atirikta inakI utkIrNana kalA kI vividhatA bhI mahatvapUrNa hai| yaha kalA dhArmika aura gharelU donoM kSetroM meM phailI hai| gujarAta meM kASThakalA kA vikAsa saMbhavataH vahA~ acche utkIrNana yogya pattharoM ke abhAva ke kAraNa humA hogA / lakar3I kA halakApana, sachidraNasAmarthya, USmAsahatA Adi guNoM ne kASThakalA ko sAmAnya evaM viziSTa donoM kSetroM meM vikasita hone meM preraNA dii| isa viSaya meM saMbhavataH adhyayana isalie nahIM kiyA gayA kyoMki inameM jvalanazIlatA ke kAraNa sthAyitva kama mAnA gyaa| sAtha hI bhAratIya vidvAn 16-19 vIM sadI ke sambandha meM sadaiva upekSita rahe aura durbhAgya se isI bIca yaha kalA panapI hai| -363

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kASThakalA ke liye sAgauna aura kAlI lakar3I mukhyataH kAma AtI hai| ina lakar3iyoM ko 'sonA' kahA jAtA hai| lakar3iyoM ke viSaya meM parimANamaMjarI tathA bRhatsaMhitA meM acche vivaraNa milate haiN| isa kalA ke vikAsa meM aneka prakAra ke padArtha aura upakaraNa kAma Ate haiN| kASThakalA ke udAharaNa ke rUpa meM mandira sarva prathama Ate haiN| ye do prakAra ke hote hai-gharelU derasarA aura mandira / gharela derasaroM kA rUpa ghara meM bane hae eka laghukAya pUjAsthala ke rUpa meM hotA hai / mandiroM meM yaha kalA unake maMDapoM meM utkIrNana ke rUpa meM pAI jAtI hai jahA~ paurANika yA pratIkAtmaka kathAyeM kASTha meM utkINita kI jAtI haiM / nemanAtha kA vairAgya, tIrthaMkaroM kA caritra tathA dikpAla, surasundarI, kinnarI Adi deviyoM kA utkIrNana paryApta mAtrA meM pAyA gayA hai / ahamadAbAda ke haja paThaila pola kA zAntinAtha derasarA (1390 I0) kASThakalA kI dRSTi se eka uttama udAharaNa hai| isI prakAra ke aneka derasare isa nagara meM aura bhI pAye jAte haiN| pATana, pAlItANA, ratanapura Adi meM ghara-derasare pAye jAte haiN| isakA eka namUnA rASTrIya saMgrahAlaya, dillI meM rakhA hai jo 16-17 vIM sadI kA hai| isake maNDapa meM solaha apsarAyeM utkINita hai| priMsa Apha velsa saMgrahAlaya, bambaI tathA bar3audA ke saMgrahAlaya meM bhI aneka kASThakalA ke namUne pAye jAte haiM / nyUyArka ke meTropoliTana myUjiyama meM 1594 I0 meM bane eka jaina mandira kA bhavya namUnA pradarzita hai jise bhArata se 1890 I0 meM le jAyA gyaa| kASThakalA kA dUsarA rUpa mUrtiyoM ke nirmANa ke rUpa meM pAyA jAtA hai| yaha kahA jAtA hai ki bhagavAn mahAvIra ke jIvana kAla meM hI unakI candana kI mUrti banAI gaI thii| lekina lakar3I kI mUrtiyoM kA bahuta pracalana nahIM ho sakA, aisA lagatA hai| isake aneka kAraNa saMbhAvita haiN| lekina kASThIya sthApatya ke aneka namUne saMgrahAlayoM meM milate haiM / inakI nimna vizeSatAyeM pAI gaI haiM (i) ina kRtiyoM kA AkAra va vistAra, patthara kI tulanA meM, laghuttara hotA hai / (ii) inakA utkIrNana isa prakAra hotA hai ki kRti kA dUsarA (pRSTha) pArzva agrapArzva ke samAna nahIM ho paataa| (iii) ye kRtiyA~ prAyaH samIpa hotI haiM / (iv) ye prAyaH gujarAta aura rAjasthAna meM hI pAI jAtI hai / --364

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khaNDa::Section 5 jainadarzana kI vaijJAnika paraMparA Scientific Tradition of Jain Philosophy

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REALITY AND PHYSICS SOME ASPECTS D. S. Kothari, Delhi The theory of relativity, followed by quantum mechanics, represents a radical departure from classical Newtonian physics. It marks a big, and totally unexpected, 'Jump', as opposed to progressive refinement of older theories. For Newton, his laws of motion required the existence of an absolute, unlimited space and an absolute time. Absolute space existed not only to serve as a container for things, but also for itself. Absolute space, and the same applied to time, was a reality "bound up. with the inner-most essence of the Newtonian conception of the world. Space for him is not an empty form, but the organ by means of which God works as omnipresent in the world, and at the same time, immediately perceives the conditions of things. It is an "unlimited and homogeneous sensorium (of God)." (Harald Hoeffding, A History of Modern Philosophy Vol. II, p. 411, Dover Publication). Also in Newton's view the observed universe must necessarily be imperfect, and it involves continued activity on the part of God to keep it running harmoniously For instance, according to him, the stability of the solar system against natural plannetary perturbations required intervention by God from time to time. The dethronement of the Newtonian conception of absolute space and time was greatly facilitated by its confrontation with an entirely different metaphysical and philosophical view of nature. An illuminating discussion of this question has recently been provided by L. S. Fener in his book Einstein and the Generations of Science (Basic Books, New York, 1974). The profound impact of the views of Ernst Mach is well-known. To quote Einstein (Albert Einstein: Philosopher Scientists: Editor P. A. Schilpp, p. 21): "We must not be surprised, therefore, that, so to speak, all physicists of the last century saw in classical mechanics a firm and final foundation for all physics, yes, indeed, for all natural science. It was Ernst Mach, who, in his History of Mechanics, shook this dogmatic faith; this book exercised a profound influence upon me in this regard while I was a student. I see Mach's greatness in his incorruptible skepticism and independence; in my younger years, however, Mach's epistemological position also influenced me very greatly, a position which today appears to me to be essentially untenable." It is noteworthy that Mach was influenced to a considerable degree by Indian philosophic thought. Erwin Schroedinger observes (My view of the World, Cambridge University Press (1964), p. 37): "If, finally, we look back at that idea - 365 -

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of Mach, Avenarius and Schuppe which we outlined earlier on, we shall realize that it comes as near to the orthodox dogma of the Upanisads as it could possibly do without stating it expressis verbis." In his The Analysis of Sensations (Dover Publications 1959) Mach argues that the two viewpoints-stationary earth, and the Sun and the fixed stars in motion, and its opposite way of looking at the matter are "equally correct and equally welladapted to their special purposes." But to accept this equivalence is nothing, as he points out, in comparison to the simple truth based on straightforward psychological analysis that the "ego", the "I", is nothing at all but a transitory connexion. of changing elements. He says (p. 25) "The ego must be given up. It is partly perception of this fact, partly the fear of it, that has given rise to the many extravagances of pessimism and optimism, and to numerous religious, ascetic, and philosophical absurdities. In the long run we shall not be able to close our eyes to this simple truth, which is the immediate outcome of psychological analysis. We shall then be willing to renounce individual immortality, and not place more value upon the subsidiary elements than upon the principal ones. In this way we shall arrive at a freer and more enlightened view of life, which will preclude the disregard of other egos and the over-estimation of our own." Mach especially refers to Buddhism. He says (footnote p. 356): "For thousands of years past Buddhism has been approaching this conception from the practical side." He speaks of "the wonderful story unfolded" in Paul Caru's Karma, A story of Early Buddhism, Chicago (1894); also The Gospel of Buddha (1894). There is no problem more mysterious than the mind-body interaction. Modern science has not made it less interactable. On the other hand it has added a new urgency and also a new poignancy. The complementarity approach may open up some new possibilities worth exploring. Writes Erwin Schrodinger (My view of the World pp, 20-22): "A hundred years ago, perhaps, another man sat on this spot; Like you he was begotten of man and born of women. He felt pain and brief joy as you do. Was he someone else? Was it not you yourself? What is this Self of yours ?....What clearly intelligible scientific meaning can this "Someone else' really have?....Looking and thinking in that manner you may suddenly come to see, in a flash, the profound rightness of the basic conviction in Vedanta"what the Brahmins express in that sacred, mystic formula which is yet really so simple and so clear: Tat tvam asi, this is you. Or, again, in such words as 'I am in the east and in the west, I am below and above, I am this whole world'. It is the vision of this truth, of which the individual is seldom conscious in his actions) which underlies all morally valuable activity. It brings a man of nobility not only to risk his life for an end which he recognises or believes to be good, but in rare cases to lay it down in full serenity, even when there is no prospect of saving his own person." - 366

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Schrodinger expressed these daring thoughts (certainly so in the western cultural millieu) in his Essay, Seek for the Road. He wrote it in 1925 a few months before his discovery of wave mechanics. The Essay was first published with another, what is real ? in 1961, in My view of the World, thirty five years after it was written. (The English translation of the German original was published by the cambridge University Press in 1964). It serves to illustrate the profound interest, to the present age of the Indian Upanisadic and Buddhist thought. The radically novel situation in physics with its important philosophical implications is best expressed by Bohr's principle of complementarity. The principle recalls to our mind the insight to which the ancient Indian thinkers were led to in their extra-ordinarily daring search for the relation between man and the universe, between body and soul, the problem of good and evil, and all the varied profound contradictions which underlie human existence. What the seers of the Upanishads sought was in a sense 'an uncompromising reconciliation of uncompromising extremes. The logic of complementarity has a special place in Jain philosophy. An oft-quoted dialogue between Lord Mahavira and his favourite disciple Gautama serves to illustrate this (see Nathmal Tatia, Studies in Jaina Philosophy, Jain cultural Research Society, Banaras, (1951), pp. 22-23). "Are the souls, O Lord, eternal or non-eternal ?" The souls, O Gautama, are eternal in some respect and non-eternal in some respect." "With what end in view, O Lord, is it said that the souls are eternal in some respect and non-eternal in some respect ?" "They are eternal, O Gautama, from the view point of substance, and noneternal from the view point of modes. And with this end in view it is said, O Gautama, that the souls are eternal in some respect and non-eternal in some respect. "Is the body, O Lord, identical with the soul or is the body different from it." "The body, O Gautama, is identical with the soul as well as it is different from it." The logic of Syadvada (Syad means 'may be') was formulated by Jain thinkers probably more than two thousand years ago. It should be of great interest, both scientific and ethical, in the modern context. Its relevance to modern statistical concepts has been discussed by P. C. Mahalanobis, and J. B. S. Haldane in Sankhya, May 1957. According to the Syadvada schemes every fact of reality should be described in seven ways. These are combinations of affirmation and negation : (1) Existence, (2) Non-existence, (3) Occurence (successive) or Existence and Non-existence, (4) Inexpressibility or Indeterminateness (5) Inexpressibility as - 367 -

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qualified by Existence, (6) Inexpressibility as qualified by Non-existence, and (7) Inexpressibility as qualified by both Existence, and Non-existence. Syadvada asserts that knowledge of reality is possible only by denying the absolutistic attitude, We may notice that the superposition principle of quantum mechanics provides an illuminating example of the Syadvada mode of description. Let kets Ja> and la" be the different eigenstates of an observable a for a quantum mechanical system. Let |P> a+a">. We have the Syadva la mode of description: (1) System is in state a'>. (2) System is not in state | a"> (but in a'>). (3) System is both in state a'> and a''>, represented by the mixture |a'> = a'>">. (5) System is in an indeterminate state and in state (1) represented by [P>Page #412
for, if nothing else, at least the two instants of observation are different. Nothing is exactly repeatable. But in asserting this, we ignore the fact that differences bet ween relevant aspects of the two (different) situations may be so small as to be negligible in practice. Repeatability is the essence of scientific observation. It is possible to think, but I am not competent to judge, that the Syadvada logic did not particularly encourage quantitative observation. Its emphasis was on philosophic enquiry. We may note at this point that, to begin with, all experience is subjective. How then objective knowledge becomes possible? All experience, everything without exception, is fundamentally a personal, subjective, experience. When you and I look at a tree, there is no conceivable way of determining that my sensation of "green" is the same as yours. That your perception and mine of a givea thing is identical has no clear, no objective, meaning. The basic point is that an objective statement is not, and cannot be about one single sense impression (say, my sensation of red colour produced by a flower), but it expresses always some relation between two sense impressions. My sense impression of red may be or may not be (who knows) different from yours, but irrespective of this we can verify whether two given flowers are of red colour or they are not. This simple example can be readily generalized. The essence of the matter is that objective, communicable statement. become possible about pairs of some impressions and never about single sense impressions. It is this which eliminates subjectivity from science, eliminates "I", and is the basis of the objectivity of science. "The fact that by comparing pairs communicable, objective statements are possible, has an immense importance because it is the root of speaking and writing, and of the most powerful instrument of thinking, of mathematics." (Max Born, My Life and my Views, Chapter Five, "Symbol and Reality", (1968), p. 174). The objectivity of science makes it truly a co-operative enterprise which can be shared by all men, Dogmatism of any kind whatsoever is totally inadmissible in science. Dogmatism is subjective. Its ultimate basis is personal prejudice or belief, Dogma is personal, science is public. Dogmatism and objectivity are a flagrant contradiction. The cooperative enterprise of science, thanks to its objectivity, has been astonishingly successful, perhaps for more than any other enterprise of man. But the objectivity of science has not been obtained without its price. It imposes a far-reaching limitation. Objective science by excluding subjectivity cannot, even in principle, deal with our thoughts, feelings, emotions, with subjective experience of any kind. It excludes "I". The exclusion is total. Our feelings--pain, joy, ecstasy; and what not are inherently incapable of unambiguous communication. Even if I succeed in expressing in words some particular feeling or emotional state of mine, there is no proof-there can be no proof-that my words will produce within you feelings identical to mine. Consciousness, mind, soul, "I", or whatever name we may g've to subjectivity, or to ary aspect of it, has no place in natural science, No considera47 -369

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tions of purpose, divine or human, nothing which implies value judgements, can enter the gateway of objective science. It is apparent that the basic distinction between brain and mind is all important. Brain is a part of the objective world. It can be investigated objectively; and recent development in molecular biology have given valuable knowledge of its structure and functioning. On the other hand, mind is subjective. When, for instance sound waves impinge on our ears, the pressure changes produce electric currents in the nerve fibres which from the ear reach the brain. How do these electric currents in the brain transform in the mind into sensations of sound-into music ; The same applies to other sensations. Science provides no answer to this riddle. Because of its very objectivity science can give no answer to this riddle of all riddles. To quote Sir Chalres Sherrington (Man on his Nature, Cambridge University Press (1951), p. 228-257): "The mental is not examinable as a form of energy. That in brief is the gap which parts psychiatry with physiology.... Thoughts, feelings, and so on are not amenable to energy (matter) concept. They lie outside it. Therefore they lie outside Natural Science... In some ways this is embarrassing for biology. Biology as its name says is the study of life.... Natural science has studied life to the extent of explaining away life as any radically, separable category of phenomena .... there is no radical scientific difference between living and dead .... But though living is analysable and describable by natural science, that associate of living, thought, escapes and remains refractory to natural science ... Our mental experience is not open to observation through any sense-organ .... Mind, for any. thing perception can compass, goes therefore in our spatial world more ghostly than a ghost. Invisible, intangible, it is a "thing" not even of outline, it is not a "thing". It remains without sensual confirmation, and remains without it for ever." What about the interacton between the mind and the body? The control of the mind over the body is an incontrovertible fact of personal experience. If my mind, my thought, does not determine the movement of the pen in my hand, who is writing this sentence? Who is responsible for it ? Equally, the influence of the body on the mind is incontrovertible as exemplified by effects of food, and drugs, by neurological experiments, brain injuries, and so on. (W. Penfield has recorded that in some striking cases of brain surgery when the patient was asked not to move the arm when the corresponding area of the cerebra cortex was electrically stimulated, the patient invariably responded by using the other arm to hold it down. What the electrode did to one arm, the patient's will did to the other concluded Penfield). It may be of interest to recall at this point that John von Neumann explicitly introduced the role of consciousness (mind) in his treatment of the foundations of quantum mechanics (Mathematical Foundations of Quantum Mechanics, Chapter VI, English translation (1955), Princeton University Press). He postulated that interaction with consciousness was necessary to bring about a "reduction of wave - 370 -

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packet". This view has been severely criticised by several people, notably Rosenfeld. Leaving aside the question of the reduction of the wave-packet, von Neumann's observations about subjective perception are of great interest. He says : "the subjective perception is a new entity relative to the physical environment and is not reducible to the latter. Indeed, subjective perception leads us into the intellectual inner life of the individual, which is extra-observational by its very nature........... We must divide the world into two parts, the one being the observed system, other the observer. In the former we can follow up all physical processes (in principle at least) arbitrarlly precisely. In the latter, this is meaningless. The boundary between the two is arbitrary to a very large extent...........that this boundary can be pushed arbitrarily deeply into the interior of the body of the actual observer is the content of the principle of psychophysical parallelism--but this does not change the fact that in each method of description the boundary (between body and mind) must be put somewhere......" The views have recently been further expounded and elaborated notably by E. P. Wigner. What we know about living organisms is not much, but we know enough to be able to conclude that the human body is a "machine". It is so beyond question, it is subject to the laws of physics and chemistry which make no distinction what soever whether the atoms are parts of a living body or otherwise. Equally, one cannot deny the incontrovertible direct experience that the motions of his or her body are under his or her control. My body is a "machine", but "I" control its movements. Any other assumption would be unacceptable, unreasonable. Let us assume, as undisputed, the two "facts":-(1) my body is a machine, and (2) its motions are under my control. From these two facts what is the inference we can draw which would not be contradictory to science, not violated its basic axioms of objectivity and autonomy? The only possible inference, as Schroedinger has stressed, is that every mind that has ever said or felt "I" is the one (if any) who controls the 'motions of the atoms', controls the universe, according to the Laws of Nature. Says Schroedinger (What is Life (1948), p. 89): "In itself, the insight is not new. The earliest records to my knowledge date back some 2500 years or more. From the early great Upanisads the recognition Atman - Brahman (the persenal self equals the omnipresent, all-comprehending eternal self) was in Indian thought considered, far from being blasphemous, to represent the quintessence of deepest insight into the happenings of the world. Th striving of all the scholars of Vedanta was, after having learnt to pronounce with their lips, really to assimilate in their minds this grandest of all thoughts". Howsoever strange and paradoxical the complementarity of mind and matter may seem to us, it is in all probability inescapable. What is most important is to investigate-making use of the powerful experimental techniques, and statistical computer aids available today-phenomena suggested by the complementarity - 371 -

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approach. For example, if mind is not an energy system, direct communication between the two minds need not be ruled out on grounds of any violation of energy laws or casuality. Again, it would be of interest to know what mental states correspond to random thermal fluctuations in the brain. This would demand a suppression of all voluntary mental activity so that the "mental noise" corresponding to the cerebral 'thermal noise" could be observed by the subject. The book, The interpretation of Nature and the Psyche (Routledge and Kegan Paul, London (1955) contains two essays, one by C. G. Jung (Synchronicity, an acausal connecting principle) and the other by W. Pauli (The influence of archetypal ideas on the scientific theories of Kepler). Jung says that the sychronicity principle advanced by him may throw light on the body-soul problem. He says : "The absolute knowledge which is characteristic of synchronistic phenomena, a knowledge not mediated by the sense organs, supports the hypothesis of a self-subsistent meaning, or even expresses its existence. Such a form of existence can only be transcendental, since, as the knowledge of future or spatially distant events shows, it is contained in an irrepresentable space-time continuum" (p. 124). An interesting schematic representation of the physical.psychical situation which Jung presents (after discussion with Pauli) is that synchronicity deals with phenomena that are inexplicable not merely because the cause is unknown, but for them, the "cause is not even thinkable in intellectual terms" Energy Casuality Contingency (Synchronicity) Space-time As A. N. Whitehead (Science and the Modern World, 1925) has observed : "A scientific realism based on mechanism is conjoined with an unwavering belief in the world of men and of higher animals as being composed of self-determining organisms. This radical inconsistency at the basis of modern thought accounts for much that is half-hearted and wavering in our civilization." The mind-body problein is as alive as ever. Karl Popper (Objective Knowledge, an Evolutionary Approach, Clarendon Press, Oxford (1972), p. 153) says "Western Philosophy consists mainly of world pictures which are variations of the theme of body-mind dualism and of problems of method connected with them." Science and objectivity are and must be recognized as inseparable. The cornerstone of the scientific method is the postulate that nature is objective. In other words, the systematic denial that 'true' knowledge can be reached by interpreting phenomena in terms of final causes that is to say, of 'purpose.... It is impossible to escape it (the postulate of objectivity), even provisionally or in a limited area, without departing from the domain of science itself." (Jacques Monod, Chance and Necessity* (1970). No considerations of purpose, divine or - 372 -

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human, can enter the domain of objective science. The exclusion is complete. Science is objective, not subjective or projective. If we ask what purpose do the stars in the sky serve?; the answer of astronomy is: The stars serve no purpose whatsoever. In the realm of science any other answer would be absured. To think of any purpose or goal for the universe (or for any parts of it) is totally alien to science, it is incompatible with it. (Knoff, New York, 1971). Any yet deep within us there is some vague feeling beyond doubt, akin to faith, that the universe (with its billions of galaxies, and each galaxy with billions. of stars) and human life, has some purpose, some transcendental goal Again, we would be overstepping the bounds of science, and indeed be untrue to science, if we were to believe that "prayers" could influence the course of physical phenomena. Prayers cannot effect or alter material things That is so. Yet, who can assert that in the realm of the mind a "prayer", earnest and heart-felt, is meaningless? To quote Gandhiji: "Prayer has been the saving of my life. Without it I should have been a lunatic long ago. My autobiography will tell you that I have had my fair share of the bitterest public and private experience. They threw me into temporary despair, but if I was to get rid of it, it was because of prayers....I am indifferent as to the form (of prayer)....I have given my personal testimony. Let every one try and find that, as a result of daily prayer, he adds. something new of his life, something with which nothing can be compared." (See also William James, The Varieties of Religions Experience, Lecture XIX, Longmans (1919). Science declares that the universe, including man's life, has no purpose, but the "I" certainly feels otherwise. For the "I", purpose (teleonomy) is everything; without it there is nothing. What is the bridge, the connecting link between objective science and subjective "I"? (How to resolve the flagrant contradiction between the determinism that science predicates and the freedom of the will which the "I" directly experiences?). It raises the deepest of all questions: What is "I"? How does the "I" (mind, consciousness) interact with the body? There is no solution to this profoundest of all "mysteries." (We are no nearer to an understanding of the mystery than the insight and wisdom provided by the Upanishads, as emphasized by Erwin Schroedinger in his remarkable book, My view of the World (1964). The current developments in quantum physics, cybernetics, and molecular biology emphasize that-if anything-the "mystery" is far deeper than ever thought before. It is one thing to recognize that we have no "solution", but altogether another thing to cavalierly assert (as some people do) that there is no "problem", no "mystery." The distinction is important. Otherwise, there is a real danger that science which man has created, and which is mankind's greatest intellectual and most fruitful enterprise, may, in the end, smother his spirit instead of enlarging and enriching it. - 373

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lekhasAra vAstavikatA aura bhautikI : kucha pahala ___ DI0 esa0 koThArI, dillI nyUTana kI yAMtrikI meM IzvaravAda ke sAtha parama AkAza aura kAla kI mAnyatA rahI hai| isa AdhAra para sthUla jagata kI vyAkhyA bhI kI jAtI rhii| lekina maiza aura prAinsTIna ke sApekSatAvAda aura kvAnTama yAMtrikI ne isa mAnyatA meM AmUla parivartana kara diyaa| ye naI mAnyatAyeM bhAratIya upaniSadoM ke samarUpa ThaharatI haiN| ___ vAstava meM, zarIra aura mana kA sambandha eka aisA kSetra hai jisameM vijJAna abhI koI vizeSa vyAkhyA nahIM de pAI hai| arabina zroDinjara ne apanI eka pustaka meM 'tattvamasi' ke sambandha meM vicAra prakaTa kiye haiM aura usake AdhAra para taraMga yAMtrikI kA vikAsa kiyaa| bohara kA pUrakavAda bhI upaniSadoM ke mAnava aura vizva, AtmA aura zarIra Adi ke sambandhoM para AdhArita hai| yaha pUrakavAda jaina darzana meM bho vizeSa mahatva kA hai jaba bhagavAn mahAvIra kahate haiM ki yaha AtmA dravya dRSTi se anAdi-ananta hai aura bhAva dRSTi se sAdisAnta hai| isI prakAra syAdvAda kA siddhAnta bhI Aja ke vaijJAnika aura naitika dharAtala para mahatvapUrNa bana gayA hai| isake anusAra vastu kA pUrNa vivaraNa sAta rUpoM meM kiyA jA sakatA hai| isa nirUpaNa kA nidarzana kvAnTama yAMtrikI ke adhyAropaNa siddhAnta se hotA hai| yahA~ bhI syAdvAda ke samAna sandarbha vinduoM ko mahatva diyA jAtA hai| yaha dRSTikoNa arastU ke ekAntavAdI tarkazAstra se adhika byApaka aura vyAvahArika hai| yaha sacamuca hI Azcarya kI bAta hai ki syAdvAda kevala dArzanika kSetra meM hI kyoM sImita raha gayA ? isane parimANAtmaka vikAsa kyoM nahIM kiyA ? Adhunika vijJAna kI vastuniSThatA kA mUla yaha syAdvAdI dRSTikoNa hI hai| isameM vyaktiniSThatA kA samAveza nahIM ho sktaa| isako samajhane ke liye mana aura mastiSka kA antara atyanta mahatvapUrNa hai| mastiSka vastuniSTha hotA hai| isake viSaya meM vijJAna ne paryApta jAnakArI dI hai| isake viparIta, mana vyaktiniSTha hotA hai| dhvani kI lahariyAM mastiSka meM vidyut pravAha ke rUpa meM AtI haiN| yaha mana meM saMgIta kI anubhUti kaise utpanna karatA hai ? isa prazna kA uttara vijJAna ne abhI taka nahIM diyA hai / vastutaH mana na to UrjA ke rUpa meM aura na hI kaNa ke rUpa meM samajhA jA sakA hai| yaha jIva-vijJAna ke kSetra se bAhara kI vastu hai| phira . mana aura zarIra kA saMbandha kyA hai ? phira bhI hama jAnate haiM ki ye donoM eka-dUsare ko nirvivAda rUpa se prabhAvita karate haiN| jona-vAna nyUmaina ne mana ko cetanA kA paryAyavAcI mAnA hai| vyaktiniSTha jJAna hameM jIvana ke antaraMga kI ora le jAtA hai| isa AdhAra para hama vizva ko do bhAgoM meM vibhAjita kara sakate haiM-dRzya aura dRSTA / ina donoM ke madhya kI sImArekhA paryApta svaicchika aura aspaSTa hai / rA zarIra eka yantra hai para usakA niyantraNa 'maiM" karatA hai| ina do tathyoM se "maiM" kA prAkRtika astitva siddha hotA hai| zroDinjara ke anusAra, yahI "maiM" bhAratIya upaniSada aura vedAnta kA mUla hai| mana aura zarIra ke isa niyAmaka saMbaMdha kI vaijJAnika dRSTi se khoja Avazyaka hai kyoMki yaha pUrakavAda para AdhArita hai| jaMga aura pAulI Adi ne isa viSaya para vicAra to kiyA hai, para unake niSkarSa samasyAtmaka hai, samAdhAnaparaka nhiiN| vijJAna kahatA hai-isa vizva aura mAnava jIvana kA koI uddezya nahIM hai / lekina hamArA "maiM" ThIka isase viparIta hI kahatA hai| isa vizva aura "maiM" kA bandhana-setu kyA hai ? vastutaH yahA~ mUlabhUta prazna "maiM" kA hai jo vizva aura jIvana se adhika maulika aura rahasya maya hai| vijJAna Aja bhI isa samasyA ke samAdhAna meM ulajhA huA hai| usake pAsa "maiM" ke liye koI uttara nahIM hai, para vaha ise apanI samasyA to mAnatA hI hai| -374

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SPACE, TIME AND THE UNIVERSE Prof. G. R. Jain, Merrut, U. P. The noble laureate Sir Albert Einstein, the brainiest man in the world, who was declared as a good man for nothing by his teachers in the school, startled the scientists all over the world by his theory of Relativity. The birth centenary of this great scientist has been just celebrated all over the world. He gave the dimensions of the Universe as in Table 1. With regard to its origin, he announced the Table 1. Einstein's Dimensions of the Universe 1. Mass 2. Mean density 3. Radius 2.143 x 1055 gm. 1.05 x 10-2 gm./ml. 1.01 x 1027 cms, or 1068 million light years Number of electrons 1.29 x 10T in the Universe. Cylinder theory according to which this Universe of ours is a four dimensional space continuum consisting of three dimensional space with time as its fourth dimension. This is limited in three dimensions of space like a cylinder but unlimited in the direction of time. In common language, it means that the universe is limited in three directions, but in the direction of time it runs from an infinite past into an infinite future. It is interesting to note that if we regard our universe as infinite, it cannot be stable at the same time, for in that case all our energy would get scattered into the infinity of space and the attractions of myriads of other universes filling this infinite universe would scatter it into the infinity. The picture of the universe as given by Jain Thinkers is very similar to this which we shall develop into the following here. The volume of the Universe according to the Jains is 343 cubic Rajjus, a Rajju1 being a quantity of the order of 1021 miles. The use of the word Brahmanda (Universe of the ellipsoidal form) by the Hindus for the universe is also suggestive of the finitude of the latter. The Universe:The Universe of Jains is composed of six substances. The substance has been defined as that reality which undergoes modifications through per manance. To give one example of such modification, consider an ingot of gold. Suppose we make an ornament out of it. The original mass of gold suffers a modification, the original form is destroyed, a new form is produced but the substance gold persists throughout the change. The six substances are as below: (1) Living substance or Soul or Jiva, (2) Non-living substance or Ajiva or Matter and energy, (3) Medium of motion or Dharma, (4) Medium of rest -375

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or Adharma, (5) Space or Akasha and (6) Time or Kala. We will describe them in brief with some details of space at first. (1) Space Space is one of the six substances which compose the universe according to Jains. The function of space is to give place to all other substances, i.e. interpenetratability is the characteristic of space or Akasha. For purposes of measurement, space has been divided into space points called Pradesas. A Pradesa is the smallest three dimensional volume occupied by an atom or paramanu. According to the Rutherford's planetary model of the atom, the positive charge of electricity known as Proton is situated in the center of the atom with a number of planetary electrons moving round it in fixed orbits. The atom of Hydrogen is the smallest and lightest. An estimate of its smallness and lightness can be gathered from the fact that if two hundred million atoms of hydrogen are placed in line, one touching the other, the total length would only be 2.55 cms. and the weight of 4 x 1021 atoms would be equal to the weight of a poppy seed. The number of gold atoms in a single drop of sea water is fifty billion. But this is not the atom of the Jains. In the last few years, a new model of the atom called the Quark model is emerging in the world of physics. An intensive hunt has been going on all over the world for the search of the "Ultimate particle" of matter called the Quark by the scientists. The hunters are some of the leading physicists. The hunting grounds : almost anywhere from the high atmosphere to the bottom of the sea to the inside of the latest atom smasher. Despite this painstaking search, it has not been possible so far to track down the Quark. The physicists say that the Quark is the simplest particle in the Universe out of which everything is made. The two most prominent workers in this field are Murray Gell Mann and Richard Feynman of the California Institute of Technology and their cellaborators. These people have won high honours for this work including Noble prize in 1965. From the very start of civilisation, philosophers have wished to find a simple idea that would unite everything we experience in the world around us. So there has been a search for the building block like the cell or gene in biology. The burning questions before the physicists of today are: (a) What are things really made of ? (b) Have we at last come down to the last foundation stone from which we can build anything: a table, a human being or a universe ? or (c) Must we go on looking at smaller and smaller pieces and going deeper and deeper into a bottomless pit ? To answer these questions, very elaborate and expensive experiments were performed in U. S. A. as a result of which the number of new particles emerging from nucleus has increased fantasically. By 1962, their number had been counted upto one hundred. Some of their names are neutrons, protons, pions, positrons, muons, electrons, neutrinos and their anti-particles such as anti-protons and so on. Millions of photographs were taken and even those particles were recorded which lived for as small a period as one-ten billionth of a second-- 10-11 second and then died but the Quark remains undicovered. We congratulate the scientists for their hard perserverence and uneasing labor. If some day, the Quark is discovered, it - 376 -

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will be the atom of the Jains and the volume occupied by it will be the unit of space, the space point or Pradesa. The space has two varieties; Lokakasha and Alokakasha. The constituent elements of the world are the infinite number of Jivas and the infinite number of the physical objects, principles of motion and rest and time-all contained in space the sixth. The space which is coextensive with these objects is called Lokakasha. But this is only a part of the real space. Beyond this, there is Alokakasha or Anantakasha. This is pure space. There are no objects animate or inanimate is this infinite region. For measurement of celestial space, two units are in use. They are Yojana and Rajju corresponding to miles and light years. In order to evaluate the magnitude. of Yojana, we consider the following table of length given in vedic literature: 24 Angula 1 Hasta 18 inches 4 Hasta 2000 Dhanus 4 Kosa C Danda or Dhanus = 6 feet 1 Kosa 12000 ft or 25/11 miles Yojana 100/11 miles or 9 miles 160 yds. This value is further corroborated from a Sukta of Rigveda, according to which light travels at the rate of 2202 yojanas per half Nimesha. As per Hindu Puranas, 15 Nimesas 1 Kastha 30 Kastha-1 Kala 30 Kala 1 Muhurta or 48 minutes Thus the value of one Nimesa comes to be 1/4 second. = Taking the value of Yojana as 100/11 miles and half Nimesa as 1/4 second, the velocity of light comes to be 1,87,670 miles per second." This is the same value as arrived at by modern science. 1 Yojana 1 Mahayojan 1 Rajju 48 In order to calculate the value of Rajju in miles, we begin with the quotation given by the German Professor Von Glassnap in his famous book "Der Janismus" on the basis of the famous English astronomer Colebrooke. According to him, Rajju is the distance travelled by a Deva in six months at the rate of 20,57,152 yojanas per Nimesha. Taking the value of Yojana as 2000 x 100/11 miles and six months as 1,55,52,000 seconds or 1,55,52,000 x4 Nimesas, the distance travelled by the Deva is 2.23 x 101 miles, Einstein has assumed the universe as spherical and calculated its volume as 1037 x 1083 cubic miles. If we equate it to the volume of the universe given in cubic Rajjus by Jain thinkers, i. e. 343 cubic Rajjus, we obtain a Rajju equal to 1.45x 1021 miles. Finally, therefore, we arrive at the following space unit distances: = 100/11 miles 2000 Yojanas-2000 x 100/11 miles) 1.45x 101 miles. -377

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(2) Living Substance, Jiva or Soul :- The soul is the reality that possesses the faculty of knowing and perceiving, in which the sensations of pain and pleasure inhere and through which the volition functions. Modern experimental psycology has already discovered the electrical counterpart of the soul called the Taijas Sharira. This soul has the potency of changing its size by contraction and expansion. It can occupy the smallest possible body of a bacteriophage or the biggest body of a whale fish. Since a body grows from a microscopical size in the mother's womb to its full proportions and contracts again at the end of its earthly career, to reincarnate into a new seed, it follows that the size of the soul cannot remain fixed. Modern science identifies life with protoplasm or the living cell and it is well known that it possesses a remarkable property of contraction under external stimulii. The theory of transmigration of soul is an extraordinary conception also supported by Hindu and Budhist philosophies. According to Jain view, all actions of embodied living beings, whether mental or physical, are followed by influx of fine molecules of energy towards the soul--the former constitutes a fine material body around the soul. It is technically called Karmana Sarira. To use the modern language, the activities of mind and matter constitute a super radio with the quantillions of living cells sending out their individual waves to be tuned in by quantillions of receiving sets in the brain. Influx of these waves is the influx of subtle karmic matter, which we can call the fourth state of matter, the other three being solid, liquid and gaseous states. Activity of a good kind attracts meritorious while activity of a bad kind attracts the opposite kind of karmic matter. The karmic body is responsible for dragging the soul from one physical body to another, and it keeps the soul bound to the confines of the universe owing to the gravitational forces operating on all sides. When karmic matter is shed off the soul by following the path of liberation, being the ligh test substance, the latter rises to the top of the universe and rests there as pure "Effulgence Devine". It cannot travel further on owing to the absence of the medium of motion called the luminiferous Aether by the scientists. In recent years, the scientists are trying to explain the processes of life, i. e., growth and reproduction in terms of special properties of various kinds of proteins and the two nucleic acids-DNA and RNA. Although the artificial synthesis of a biologically active living cell, which automatically grows by multiplication has been reported, it has not been possible so far to correlate the proteins, DNA and RNA with functions of memory, thought, reason, logic, intution and free will. In other words, consciousness could not be explained on the basis of physics and chemistry and hence the existence of soul remains unchallenged. Its existence and transmigration has been amply corroborated by the recent researches is para-psychology. (3) Ajiva or Matter and Energy or Pudgala :-Ajiva is the second principal constituent of the physical universe. The use of the word Pudgala for matter and energy is quite peculiar to Jain philosophy. This word has been coined from two words-Pud means to combine and Gala means to dissociate. Hence the root meaning of the word Pudgala is a substance which undergoes modifications by combina - 378

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tion and dissociation. One who is familiar with modern developments in atomic physics cannot but admire the choice of this word for denoting matter and energy. We now know ful-well that all atoms are assembly of protons, neutrons and electrons. In the phenomenon of radioactivity, atoms are seen dinintegrating themselves on their own accord into others For instance, an atom of Uranium after undergoing various modifications is ultimately converted into the metal lead. In the phenomenon of artificial radioactivity, the bombardment by alpha particles, protons or neutrons brings about such transformations as the conversions of aluminium or sulphur atoms into those of phosphorous. By bombarding a nitrogen nucleus with alpha particles, it is converted into oxygen. Similarly, by bombarding a berilium atom with alpha particles, it is converted into carbon atoms. Such examples can be multiplied. The chief characteristic of the substance-Pudgala is that it is the subject of sense perception, it has a form in contrast with other five constituents of the universe which are without form. The physical properties of hardness, density, temperature and either positive or negative charge are associated with it. It has one of the five colors depending on the temperature. This matter is divided into six subclasses : solids, liquids, gases, energy, fine karmic matter and extrafine matter consisting of the streams of the ultimate particles of matter. Until the beginning of this century, the classical physics of Newton and Galeleo regarded energy as perfectly weightless and without any association with matter. It was the genius of Einstein who definitely proved that every form of energy has mass and that there is no difference between matter and energy but that of the form. According to him, one gram of any kind of matter when fully changed into energy is equivalent to the quantity of heat which would be produced by burning 3000 tons of best variety of coal. It is really wonderful to note that this truth of particulate nature of energy was already discovered several centuries ago by the Jain philosophers. They regarded every forin of energy as a manifestation of Pudgala and hence one form of energy could be interconverted into the other. It is really interesting to see that whereas in the history of modern science the nature of heat, light and electricity could not be elucidated for a long time-they being regarded as fluids for several centuries. The true nature of sound was also known to Jaina thinkers. Unlike the other systems of thought, which associate sound with Aether or space, Jain system explains it as being due to the vibrations of the molecules. This sound is further divided into musical sounds and noises. The musical sounds are given different names depending upon their production by vibrations of strings, reeds, pipes, bells and stretched membranes. Matter is then thought of as made up of Skandhas (molecules), Skandhdeshas (atoms), Skandhapradesas (ionised or stipped atoms) and paramanus (indivisible elementary particles such as electrons and the positrons). In conformity with the - 379 -

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version of the modern kinetic and electron theories of matter, the Jain philosophy also regards elementary particles inside atom and the molecules in a piece of matter to be in a state of motion. Although the space-point technically called Pradesa has been defined as the volume of the space occupied by an atom, but it is mentioned at the same time that an infinite number of atoms can occupy a pradesa under abnormal conditions. The modern science has discovered a substance called nuclear matter, first discovered by Adams which is two thousand times denser than platinum, the heaviest metal on earth. The formation of such a matter in certain stars such as the dark companion of Sirius (the brightest star in northern heavens) can be explained in no other way but by saying that somehow a very large number of atoms have become packed in a small compass in nuclear matter. Writing about the nuclear matter, the great astrophysicist Eddington once said that one ton of nuclear matter can be easily carried in a waist coat pocket. According to Valmiki Ramayana, the bow of Siva which was broken by Bhagwan Rama was 13 cms in length and was made of nuclear matter called Vajra (4) Medium of motion or Dharma :-Dharma has been defined by Jains as the auxiallary cause of moticn. As water helps the movement of a moving fish so does the Dharma help the motion of the matter and soul. But it does not move those which are not moving. It should be noted that the word Dharma in Jain cannons has been used entirely in a different technical sense here than it is ordinarily understood to mean. Hindu philosophers have used this word in the sense of duty or righteous deeds only, but here the Jains mean the Aether of space, the medium of motion peculiar although it may seem. It is formless, inactive and eternal. It has none of the qualities associated with matter, i. e. it is devoid of qualities of contact, taste, color, smell and sound. It is a continuous medium pervading the whole universe. It remains unchanged by the motion of objects. The first problem before the scientists was that if light waves were real waves they must be waves in something. They were plainly not waves in matter, it was necessary, therefore, to invent something else, which was not matter, for them to be waves in. This something they called the Aether and imagined it as an utterly thin and elastic fluid that flowed undisturbed between the particles of the material universe and filled all empty space of every kind. What was this Aether like ? Material media are penetrated by aether, their molecules being surrounded by it such as the leaves of tree are surrounded by air. But difficulties and contradictions appeared at once. For, it was proved to be : (1) thinner than the thinnest gas; (2) more rigid than steel; (3) absolutely the same everywhere; (4) absolutely weightless; and (5) in the neighborhood of any electron, immensely heavier than lead. It is difficult to imagine the planets as moving with their enormous velocities through aether without any loss of energy. The motions - 380 -

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of the planets are perfectly regular and show no signs of any loss of this kind. In the words of Denton, the Newtonian aether is rigid, yet allows all matter to move about it without friction or resistance; it is elastic but cannot be distorted. It moves but its motion cannot be detected; it exerts force on matter but matter exerts no force on it : it has no mass nor has it any parts which can be identified; it is said to be at rest relatively to the fixed stars, yet the stars are known to be in motion relatively to one another. A great many phenomena, culminating in the Michelson experiment and the theory of relativity, showed that the aether must be something very different from ordinary terrestrial substances. Eddington writes about aether in his famous book, "The Nature of the Physical world" that it does not mean from the above that the aether is abolished. We need an aether.......... In the last century, it was widely believed that the aether was a kind of matter. It would be difficult to say when this view died out. Nowadays, it is agreed that aether is not a kind of matter. Being non-material, its properties are quite unique. Thus, it seems that science and Jain physics agree absolutely in so far as they call Dharma non-material, non-atoinic, non-discrete, continuous, co-extensive with space, indivisible and as a necessary medium for motion and one which does not move. (5) Medium of Rest or Adharma : Adharma is the auxiallary cause of rest to soul and matter. It is the principle which guarantees the permanance of the world sructure. It assists the staying of soul and matter which are stationery just as the shade of a tree helps the staying of travellers. But Adharma does not stay those which are moving. It also pervades the entire universe and has all other characteristics like Dharma. To summarise, it is a non-living, formless, inactive, continuous medium without which equilibrium in the universe would be impossible and the souls and the atoms would have become scattered in infinite space. It is the binding force which is responsible for a stable universe, without it, there would be chaos and no cosmos. The modern equivalent of Adharma may be looked upon as Newton's force of gravitation. According to Newton's law, all bodies with which we are acquainted, when raised into the air and quietly abandoned, descend to the earth's surface. They are urged thereto by a force or effort which, although it is beyond our power to trace, we call Gravity. According to law of gravitations, every particle of matter pulls every other particle directly as the product of their masses and inversely as the square of the distance between them, i.e. the heavier the bodies are, the greater is the mutual force of attraction and greater the seperation, the smaller is the force of attraction. If the distance between them is doubled, the force of attraction becomes one-fourth and if it is trebled, it becomes one-ninth and so on. It was the genius of Newton to extend the law of gravitation from the earth to heavenly bodies. He came early to suspect that the force which keeps the moon - 381 -

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in its orbit is none other than the power of attraction of the earth. However, it should be borne in mind that this force of Newton was taken as an active force although acting like an invisible agency. The Newtonian concept of gravitation was modified by Einstein who rendered it quite inactive and thus brought it on the same level as the Adharma of the Jain thinkers. In the case of atoms, however, gravitational attraction plays no real part. The masses of electrons and protons are too small for that. On the other hand, here there is an incomparably greater electric force, i.e. the force of attraction between oppositely charged protons and electrons. However, the law which governs this attraction is exactly similar in form to the law of gravitation, so that it is merely a change of name. It is again a force of attraction which keeps an electron moving round a proton. Thus, we are led to the conclusion that Adharma corresponds to Einstein's Unified Field of Gravitation and Electromagnetism. (6) Time or Kala Time is also a substance. It is divided in two categories : absolute and apparent; de jure and do facto. The former is made up of Kalanus (grains or quantas of time). Innumerable grains of time reside one in each spacepoint of the finite universe like heaps of jewels. In other words, the time consists of units which never mix with one another but are always seperate. The whole universe, excluding the pure space is full of these grains of time; no part of the space within it is devoid of them. These grains are invisible, formless and inactive i.e. in a static condition and in countless number. The distinction between absolute and apparent time is that the former is eternal while the latter has a beginning and an end. The scientists also suspect that there is a real time behind the apparent time. Prof. Eddington says, "Whatever may be time de jure, the astronomer's time is time de facto........ You may be aware that it is revealed to us in Einstein's theory that time and space are mixed up in a rather strange way. This is a great stumbling block to the biginner." One startling conclusion from this theory is that both space and time vanish away into nothing if there is no matter. It is matter in which originate space and time and our universe of perception. So is the conclusion of Jain thinkers. In the infinite pure space extending beyond loka, no other substance exists but space, there is no matter and hence there are no grains of time. The resemblance is striking. The practical unit of time is two fold-one for the measurement of small intervals and the other for the measurement of extremely long intervals. Earlier, Nimesha has been indicated as the smallest unit of time equivalent to 1/4th of a second. A still smaller unit of time is Prativipalansha which is 1/9000 th. of a second. According to the Hindu Puranas, 43, 20,000 years make a Mahayuga and 1000 mahayugas make a Kalpakala. The period of Kalpakala is the Brahma's day and an equal interval is Brahma's night. At the end of each Kalpa, Brahma creates a new universe. Thus the number of years in a kalpa is 4,32,00,00,000 (total number of digits is 10). But according to the Jains, the years of Kalpakala - 382 -

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can be expressed by a number consisting of 77 digits of which 26 are numerals followed by 50 ciphers. The numerals are in the following order: 826905260616406355499024384 x 1050 Origin and end of the Universe :-In Hindu Trinity, Brahma, Visnu and Mahesa have been allotted specific functions of creation, preservation and destruction of the universe respectively, i. e. these are the attributes of the Godhood. There are fixed times for creation and destruction. As already stated above, a Mahayug consists of 43,20,000 years and 71 mahayugas make a Manvantara. The word Manvantara means the time interval between the successive Manus or the law givers. Fourteen Manus are born in a Kalpakala. Before and after the birth of each of the 14 Manus, the world is submerged under water for a period of years equal to 4,32,000 x 4. Thus, the total number of times that the world is submerged under water is 15 and the corresponding total period is 4,32,000 x 4x 15-43,20,000 x 6 years i. e. 6 mahayugas. Since there are 14 Manus in each Kalapakala and they are born. at intervals of 71 mahayugas and 6 mahayugas elapse during the period of floods which occur 15 times in one Kalpa, the total period of a Kalpa is 71 x 14994 +61000 mahayugas. Therefore, corresponding to our 24 hours day, Brahma's day consists of 8640 million years. The Puranas state that the Brahma creates the universe afresh at beginning of the day and it is submerged under water during night. The disappearance of the universe in this manner is called Naimittika Pralaya. In this the entire matter of the universe is concentrated in one place but is not destroyed. During one such Pralaya, the great sage Markandeya alone was alive and all other celestial and terrestrial objects ceased to exist. There was water and water everywhere and the sage wandered through empty space. He saw a baby in yogic sleep on a banyan leaf. The baby opened his mouth wide enough for the sage to enter. On entering the mouth, he saw all the three worlds inside the stomach, thus proving that during a pralaya, all objects merge into Supreme being. He then releases all these objects at the time of new creation. The submerging of the earth under water has occurred about four times since the beginning of the earth. This fact has been accepted by the modern geologists. They have given it the name of "Glacial Epoch" and in Jain terminology, it is called "Khand Pralaya". The scientists have assigned the Deluge due to the melting of ice at the polar caps. The Mahapralaya occurs at the end of the life period of the Brahma, which is of 100 years duration, each day and each night of the year being of 4,32,00,00,000 years. In this absolute pralaya, everything in the universe, material as well as nonmaterials, is dissolved into atoms and finally absorbed into the body of the Supreme Being. At the time of creation, the process is reversed and our universe can be looked upon as the projection of Lord God himself. The process of dissolution and creation goes on cyclically for eternity. -383

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The concept of Mahapralaya in Jain theory is a different story. The cycle of time here is divided into two parts called Avasarpini and Utsarpini. During the first, there is a gradual decline while during the second, there is a gradual progress. Utsarpini comes again and so on alternately. Each epoch is further divided into six parts. At the end of Avasarpini, there is a situation like Khand Pralaya for 49 days and then creation starts again with the seven day rains of water, milk, butter, amrit and sweet juice respectively. The following points of difference should be noted between the Hindu and the Jain concepts regarding the Universe : (1) According to the Hindus, the whole earth is submerged under water 15 times during one kalpa whereas according to the Jains, it is only once during each epoch and that too partially. (2) According to Hindus, at the time of Mahapralaya, all matter, space and time are engulfed into the Supreme Being and then it is He who unfolds the Universe again, whereas according to Jains, the nature of the Universe is such that after it has completely run down, it regenerates itself by carrying out the cycle in reverse order. According to modern science, the Universe is gradually running down in the material sense of the word. The scientists say it as that the entropy of the world is tending towards the maximum. This has been proved mathematically by Maxwell from the second law of thermodynamics. In nature, heat is constantly flowing without interruption from a body at a higher temperature to a body at a lower temperature and air automatically flows from a region of high pressure to that of low pressure. Thus, there is tendency towards equalisation of temperature and pressure all over the universe. Efficiency of a heat engine is greater if the difference of temperatures between the source and the exhaust is large, i.e. greater the difference of temperatures, the higher is the efficiency. In other words, we can say that the availablity of energy for doing work is becoming less and less every moment and when the temperature and pressure will become the same everywhere, the available energy for work will become zero and the entire universe will come to a stand still, The sum tot il of the energy in the universe will be the same as before but it will not be available for work. Living beings will neither be able to move nor to breathe. Blood will not circulate in their veins. Life of all forms will be extinct. What next? is a glaring question before the scientists. They believe that the universe cannot end as declared by Einstein in his Cylinder theory referred to in the beginning. Some unknown force must rewind the clock of the Universe so that it may be set running once again. According to Hindu belief, the rewinding is done by the Almighty God whereas according to Jains, the process is automatic. There is another line of thinking in science. According to this, sun is the source of energy for all life on earth. According to the principle of equivalence - 384 -

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between mass and energy, sun is loosing its mass at the rate of 46,000 tons per second and if it continues to radiate energy at the present rate, its mass will be reduced to zero after a few billion years, when Universe becomes devoid of solar energy, all life on earth will dis-appear and it will be a sort of Pralaya. In recent years, another interesting discovery has been made. It is well known that the magnetic north pole does not coincide with the geographical north pole. There is an angle between them. Now, it has been found that the magnetic poles. of the earth are slowly rotating and a time will come when the north pole will go into the position of south pole and vice versa. In between, there will be a period of 100-200 years when the earth will have no magnetic field at all because when we go from a negative quantity to a positive one, zero comes in between. The earth's magnetic field acts like an umbrella for the showers of destructive cosmic rays which are coming profusely from inter-stellar space. The earth's magnetic field deflects them to one side and it is only in very small numbers that they are able to reach us. The rotation of the poles has a period of about 7,50,000 years and the last reversal took place some 7,00,000 years back. Thus after 40 to 50 thousand years", it is likely to occur again. At the time of zero magnetic field, all cosmic ray showers fall upon the earth with full destructive force and the latter is completely scorched to death. This is Mahapralaya. On 30th June, 1908, there was an unusual explosion in Siberia in the Soviet Union. The explosion may be compared to a 30 megaton hydrogen bomb explosion, i. e. equal to 1500 Hiroshima atomic bombs exploding together. American scientists are of the opinion that it was an explosion caused by an antimatter intruder of about one kilogram weight, that entered accidentally into our atmosphere and fell upon the earth. If someday a lump of antimatter weighing about 10 tons enters into our universe, it will create such a violent explosion that the whole world will be reduced to dust. This is the latest view of science on the subject of Mahapralaya. References 1. Rajju is very big unit of length like the light year whose magnitude has been seperately discussed. 2. In the measurement of the Universe, Mahayojana is used, this being 2000 times greater than yojana. 3. Although, the law of gravitation is associated with Newton, it was already known to the great Indian astronomer Bhaskaracharya some six hundred years before Newton. Bhaskara enunciated the law exactly in the same mathematical form as did Newton. 4. The universe is called Brahmanda which means egg of Brahma. This egg was made of gold. According to Big Bang theory, some five billion years ago, this egg, due to some unknown cause suddenly began to expand and -385 49

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based on certain evidences, it is claimed that it is still expanding. The Jainas, however, do not believe in the expanding Universe. They believe the Universe has a fixed size of 343 cu. Rajjus. This expansion of universe has been concluded on the basis of feeble red shift of spectral, lines. Deepak Basu has explained it away by saying that it is due to gravitational field of galaxies. Similar views have been expressed from many other quarters. There is still another theory running parallel to it with a very large number of followers which believes in continuous creation. In this theory, the universe was not created at any particular time out of nothing but it continues with necessary modifications and will continue to be so forever. 5. Nemcandracarya, Trilokasara, Adhikar 6, gathas, 866,868. 6. This is quite in conformity with the Jain view that the next Mahapralaya will occur after about 39.5 thousand years. 7. The matter of our universe is an assemblage of atoms wherein the positive charge is in the centre and the electrons move round it. In case of atoms of antimatter, the negative charge is in the centre and the positrons move round it. When an atom of antimatter comes in contact with ordinary matter, there is an explosion and both of them are annihilated. It is presumed that beyond our universe, there is its counterpart made up of antimatter and called as the anti-universe. lekhasAra AkAza, kAla aura vizva pro0 jI0 Ara0 jaina, meraTha u0 pra0 AkAza-jaina mAnyatA ke anusAra yaha vizva chaha maulika dravyoM yA tattvoM se banA huA hai| inameM se AkAza bhI eka hai| yaha sabhI prakAra ke mUrta aura amUrta padArthoM ko avagAha-dAna karatA hai| isakA mApana pradeza-yUniToM meM kiyA jAtA hai| pradeza sUkSmatama paramANu dvArA adhiSThita Ayatana mAnA jAtA hai| Aja ke vijJAna ne abhI taka jainasammata paramANu ke samakakSa vizva ke sUkSma ghaTaka kA parijJAna nahIM kara pAyA hai, yadyapi vartamAna meM kvArka nAmaka kaNa ko isakA samakakSa mAnA jA sakatA hai| AkAza ke jitane kSetra meM mUrta-amUrta padArtha pAye jAte haiM, vaha lokAkAza hai| isake bAda zuddha AkAza hai jo alokAkAza kahalAtA hai| dUravartI AkAza-kSetroM ke mApana ke liye yojana, mahAyojana ( = 2000 yojana) aura rajju (= 1.45 X 1031 mIla) ke yUniTa prayukta hote haiN| parikalanoM ke AkAra para yojana kA mAna 100/11=3D9.09 mIla pAyA gayA hai| isake AdhAra para prakAza kA vega 1, 87, 670 mIla prati sekaMDa nizcita hotA hai| -386

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-kAla-yaha bhI vizva ke chaha dravyoM meM se eka amUrta dravya hai jo vyavahAra aura nizcaya ke bheda se do prakAra kA hotA hai| nizcaya kAla ke sUkSma kAlANu AkAza-pradezoM meM maNiyoM ke samAna vidyamAna rahate haiN| ye kAlANu adRzya, anAkAra, akriya aura amizraNIya hote haiN| ye anAdi aura anaMta hote haiN| inake viparyAsa meM, vyavahAra kAla sAdi aura sAnta hotA hai| pro0 eDigTana kA anumAna hai ki vyavahAra kAla ke mUla meM nizcaya kAla honA caahiye| sApekSavAda ke anusAra, yadi padArtha yA dravya na hoM, to kAla bhI nahIM rhtaa| isIliye alokAkAza meM padArthoM ke abhAva se kAla dravya kA astitva nahIM mAnA jaataa| kAla ke mApana ke liye do prakAra ke yUniTa kAma Ate haiN| samaya ke laghu antarAloM ke mApana meM nimeSa (0.25 sekaMDa) athavA prativipalAMza (0.00011 sekaMDa) kAma Ate haiN| dIrgha antarAloM ke liye hindU purANoM meM mahAyuga (43,20,000 varSa) aura kalpakAla 1000 mahAyuga) kA prayoga kiyA gayA hai| jaina mAnyatA ke anusAra kalpakAla meM varSoM kI saMkhyA 77 aMkoM kI hotI hai jabaki hindU mAnyatA meM yaha dasa aMkoM kA hI hai / vizva kA Adi aura anta-hindU-purANoM ke anusAra brahmA dina meM sRSTi kA nirmANa karate haiM aura rAtri meM use vilIna karate haiN| isa dainika pralaya ko naimittika yA khaMDa pranaya kahate haiN| isameM vizva ke samasta padArtha eka sthAna para kendrita ho jAte haiN| lekina brahmA kI pratyeka 100 varSa kI Ayu pUrNa hone para saMsAra kA mahApralaya hotA hai jaba ki vizva kI pratyeka vastu apaghaTita hokara brahmA meM vilIna ho jAtI hai / isake bAda vaha punaH sRSTi kA prAraMbha karatA hai / isa prakAra naimittika evaM mahApralaya tathA sRSTi-nirmANa kI prakriyA kA cakra calatA rahatA hai| isa varNana ke viparyAsa meM, jainoM ke anusAra vizva kA yaha cakra utsarpiNI aura avasarpiNI kAloM ke rUpa meM niraMtara prakRtyA hI calatA rahatA hai| avasapiNI kAla ke anta meM 49 dina meM khaMDa pralaya ke samAna sthiti banatI hai lekina isake bAda 35 dina meM jIvana punaH pUrvavat ho jAtA hai / Adhunika vaijJAnikoM ke anusAra, vizva meM enTropI kI niraMtara vRddhi se, saura UrjA ke niraMtara vikiraNa ke kAraNa sUrya ke dravyamAna ke zUnya hone se athavA uttarI dhruva yA dakSiNI dhruvoM ke ghUrNana ke kAraNa eka dUsare kA sthAna grahaNa karane se vizva meM pralaya saMbhAvita hai| udAharaNArtha, dhruvoM ke ghUrNana se pRthvI ke cuMbakIya kSetra meM vicalana hotA hai aura jaba eka dhruva dUsare dhruvoM para pahu~catA hai, taba yaha kSetra zUnya cuMbakIya zakti ke mAdhyama se Age virodhI dizA meM parivartita hotA hai| dhruvoM kA isa prakAra kA dhUrNana sAr3he sAta lAkha varSa meM eka bAra hotA hai| isa prakAra kA pichalA ghUrNana koI sAta lAkha varSa pUrva huA thaa| usa samaya cuMbakIya kSetra ke abhAva meM kAsmika kiraNe pRthvI para par3I aura pralaya chA gayA thaa| aba 50,000 varSa bAda phira aisI hI sthiti saMbhava hai| jaina zAstroM meM bhI isI prakAra kA eka anumAna lagAyA gayA hai / vizva ke isa pralaya kI eka sUcanA 30 jUna 1908 meM rUsa meM huye eka viziSTa visphoTa se bhI milatI hai jisameM eka AkAzIya pratipiMDa bhUtala se TakarA gayA hogaa| yaha piMDapratipiMDa kI Takkara kabhI bhI ho sakatI hai| lekina jaina mAnyatA ke anusAra yaha khaMDa pralaya hI hogA, vizva kA anta nhiiN| isa prakAra vizva anAdi aura ananta hai jisameM sRSTi evaM khaMDa pralaya kA cakra calatA rahatA hai| -387

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PROPERTIES OF MATTER IN JAIN CANNONS N. L. Jain Girls College, Rewa, M, P. Introduction Jain philosophy is noted for its principles of polyviews to explain the plurality of realities in contrast to Vedantins. Scholars have taken large pains to establish the priority or posterioty of these Indian philosophies but no definiteness has accrued on this point as yet as large number and variety of statements are found in pre-Christian era literature supporting both types of opinions Nevertheless, a logical point may be stated that adwaita grew out of plurality to explain and sustain some phenomena on intellectual scale. It is now agreed that Uttaradhyayan precedes the Vaisesika philosophy which is followed by other Jaina philosophical cannons just at the beginning of Christian era. This paper is concerned with some of the physical contents developed during the period and later on. It will deal with only three important aspects of these contents, viz (i) methods of obtaining knowledge (ii) definition of and (iii) attributes of matter and evaluation with respect to the current views on them. The author feels that no proper and systematic attempt has been made in this direction and would feel pleasure if this paper leads to some serious studies in this regard to critically evaluate and supplement the points raised in this article. Methods of obtaining knowledge There are two words "Janadi and Passadi" in literature associated with knowledge. Tatia? has shown that there was not much difference in these two activities in early days as they were supposed to be simultaneous. Later on, it was surmised that sensory perception preceded the mental conception. Thus Passadi became the more important part of obtaining knowledge of material world. Umaswatis has pointed out two ways of sensory perception-Pramanas and nayas. The naya method consists of studying an object with respect to a particular aspect, mode or state. As a substance has many aspects, there may be many nayas to study it. Pramana is a way of all inclusive study of the object. Thus it will synthesize all the analytical studies by naya method. Realistically, it is not possible to do so in normal state, hence naya method is the chief source for obtaining knowledge for the human beings. Actually, the naya method follows the same methods as used in pramana studies. It has been pointed out that the knowledge about an object can be ascertained through six categories : description, ownership, cause, substratum, duration and classification. There are other ways of expressing these - 388 -

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categories without much difference from these six. All these means employ both the above methods of studies. Whatever the method employed, it has two aspects: the study may be intutional or sensual. The technical words used for these are Pratyksha and paroksha respectively. These words have different meanings in Jain philosophy in contrast to other philosophies like Vaisesika leading to some confusion in understanding by others. Akalanka removed this discrepancy by classifying the intutional method in two forms--one by pure in tution and other by sensual perception. The latter he called sensual intution caused by senses and mind. It was regarded upto a stage it was not expressed through words. What other systems presume as pratyksa, Jainas call it as Paroksha and Laukika Pratyaksa. This includes sensory cognition, resemblance, recognition, induction and deduction and recording for onward transmission for advancement of knowledge. The aforesaid six categories for obtaining knowledge are thus rendered possible, by these methods. On close examination of these methods, one finds that sensual perception is the one without which others may not be possible. The importance of sensual perception, therefore, is thus self evident for knowledge. It will thus be interesting to see how this cognition is obtained and what are the steps involved in it? It has also been pointed out that besides senses and mind, external causes like light etc. are also partly responsible for the process. As this knowledge depends on senses, mind and light etc., it is called Paroksa. Umaswati has stated that sensual cognition is obtained through senses first and mind next. There are four steps involved in this type of cognition : apprehension (awagraha), speculation (Iha), perceptual judgement (Awaya) and retention (Dharana). In the first stage of apprehension, the object comes in contact with sensory organs and one feels there is something or sees it. One has only a crude idea about what it could be ? Actually, this stage has two steps depending on the senses utilised for contact with the object. If senses are other than eyes and mind, one will have indistinct apprehension or Darsana first and distinct apprehension next. With eyes and mind, one has always a distinct apprehension. Observation is the current name for this stage. The type of observation leads to qualify our knowledge. More acute and keen the observation, more fruitful and exact will be our knowledge. In the olden days, experiments were rare and only nature and its various aspects were observed, The next stage is to have more observation to analyse about the nature of the object. This requires the use of mental faculty in the process of knowledge. Hence the connection of senses and mind is clearly recognised. It is clear that larger the type and number of observations, better will be their analysis for proper judgement. Pujyapada 5 exemplifies these two stages. To observe a white thing is the first stage while to analyse whether it is a flag or a bird-is the next stage. For this, one has to have more particulars about the object. - 389 -

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The third stage is the decisive or inferential stage. With the help of many particulars obtained about a white flag or a bird on the spot or from independant sources, one infers it decisively to be a bird as it flies up and down or flaps its wings. The process involves analytical studies of observations, classifying or seperating them under various heads. Similar observations are put under same head and others under different heads. The decision is taken after analysing the observed points and applying them to the object. The name given to this stage is Avaya. Some have called it Apaya as it excludes others for deciding on one object. The fourth stage for the process of knowing is to retain what already had been decisively learnt in stage 3. This retention leads to communication and application of this knowledge to other similar or dis-similar objects. This stage is named as Dharana and its meaning seems to have been expressed in quite a restricted sense. It would have been better had it been given a more general view. It seems it has been defined with respect to one object at a time and the same object at the other times. Normally, dharana should mean a valid conception applicable to similar fields. If this little better view is taken, it becomes the base for hypothesis in the current terminology. A universally applicable hypothesis become a theory or a law. The third and fourth processes involve all the mental processes given above for drawing valid decision. The last stage in the knowing process is the preparation of records of the knowledge so obtained. These records are meant to learn what has been known and communicate for the future generation. It is called Sruta or scriptures having a meaning of heard or seen by previous scholars. There is a large amount of discussion about the nature of shruta and their authors. It is said that the authors are of two types: omniscient and non-omniscient, 10 All the present scriptures have been composed by non-omnicient authors on the basis of traditional omniscient authority. It may be surmised they do not satisfy the criteria of their direct omniscient authorship. They should thus be taken as true records by the scholarly authors of various ages. They contain differring views and additional contents in many cases. They may thus be subject to modifications for better accuracy of their contents not substantiated by current observation and analysis. The idea that old scriptures are all-proof and contain all the knowledge for all the times does not stand srutiny. In this case, there should not be any addition or modification in their contents and the knowledge would become like water in a pond. This trend has led India to a trend of non-utilitarian view of pursuance for new knowledge causing her backwardness in recent times in contrast to her earlier competitive position. Both of the above points are untenable in modern world of scientific attitude. It presumes that the scriptures are records of existing knowledge which grows like at flowing river where modifications and new additions are always possible subject to the condition that they are obtained through the above processes. This fact is -390

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corroborated by the present scriptures themselves. The evolution of two varieties of pratyaksha, mention of time as reality by some, different ways of expressing the eight fundamental qualities of a household and the variety of opinions regarding the functioning of eyes and other senses with or without the contact with the object expressed by pujyapada and Virsen are but some examples. In fact it would be surprising how the knowledge could be supposed to be full well known when the world is always changing and developing out of curious facts observed constantly. The scriptures define knowledge as sakar or with details with the first substage of sensual observation without details has been called preception or Darsana (later on this word has a better developed meaning). Thus, the process of knowledge consists of mind activity associated with sensual or experimental observations. This is nothing but the other way of defining the word science of the current terminology as it is also a resultant of combination of intellectual activity coherent with sensual observation. The above mentioned scriptural processes of obtaining knowledge are just akin to the same steps scientific studies have been following since their inception. Experimental observations, characterisation or classification and hypothesization or theorisation--is the generally accepted scientific approach in a cyclic way. Thus, senses (or instruments) aided by mental activity is also the method of scientific studies. This makes it clear that even in olden days too, scientific methods were used for learning about things around. This method has been elaborated by Umaswati and his commentators have pointed out as many as 336 ways of sensory perceptions about things. It is presumed that the knowledge obtained by these would be correct and will have no debatable features un less the senses themselves are in abnormal situation. This being the basis of scriptural contents, it should be quite interesting to compare the knowledge gained on some common objects like matter with the current knowledge about them. Normally, the methods being the same, there should not be much difference between the two except in some minor or finer details. As set forth previously, the definition of matter and its attributes will be examined with this perspective in this paper. Factors or means for obtaining knowledge :-Of all the stages described above, the first stage is of prime importance. It requires that there should at least be two factors for the process of knowing about a material thing. These are the senses and the matter itself which is to be known about. To make a preliminary contact between the two, factors like light should also be there. The senses include mind also. Both of these have two varieties; physical and psychical. The contact occurs between physical senses and the matter in the first instance. This encourages the psychical sense to transfer the first information to the brain for cognition. The Nyaya philosophy has accepted this commonsense view of obtaining the knowledge. According to it, knowledge is obtained due to all the intrinsic and extrinsic factors and contact between senses and matter. But the Jainas have distinctly divided these factors in two categories. The primary factor is the knower or soul himself as -391 -

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if the knower is not there, there will be no knowledge whatsoever despite all other factors working. Other factors are said to be secondary. They help the knower in the body to obtain the knowledge about a thing. Thus all the external factors like senses, mind, light and even the matter itself have been taken as secondary, thus disregarding the Nyaya view. The idea of primary and secondary factors of the Jainas in this connection gives an impression of their deeper insight into the process. They have also said that the knowledge can be valid only when the inner knower is there. It could be intrinsically valid. However, the validity of the knowledge could be extrinsic also like that from the a gamic sources or works of the scholars. Proper examples have been given to illustrate this point of view. Despite this more accute insight about the classification of factors for obtaining the knowledge, it must be pointed out that there are some statements made for refutation of Nyaya view which require elaboration. In refuting the sense-matter point of view, two main points have been raised. Firstly, senses like eyes and mind do not have contact with matter. Secondly, the omniscientist soul has knowledge of past and future besides the present. This cannot be possible with contact point of view. Hence, the omniscientificity, which is an agamic fact, goes against sense-matter contact theory. It has been pointed out that the eye cannot be called to work in the complete obsence of contact with the matter. The contact of eye with matter is caused through the light rays and their straight path. Thus, the working of the eye may not require direct contact with matter but there is definitely an indirect contact without which it will not work like camera. Thus, the eye works with indirect contact or some other different type of contact from the other senses. Thus non-contactablity of the eye should be redifined as to mean an indirect or some sort of contact (as prefix A has both meanings; partial or negative). This will eliminate the discrepancy regarding the working of the eye. This also applies to dark field which is not the absence of light but a light which is beyond the visible range of human beings. This is the light which is in the visible range of some animals like cats and owls. Its details have been discussed elsewhere. The physical mind may be equated to the brain of the present. This is a power house and store house as well for the nervous and motor activities. It will work bothways, i. e. when sensations are brought to it through senses and when they arise due to mental processes covering past, present and future experiences. Of course, the working of mind in more indirect in comparision to the eye. Sometimes it may be completely indirect. Some Indian philosophers have postulated the totality of factors--senses, matter, knower--as leading to true knowledge. Jainas have criticised these views on the basis of the fact that though they lead to knowledge, they are not direct factors for it. These views have been dealt with more intellectually rather than factually. Nevertheless, their secondary role in the process has been accepted by the Jaina philosophers. -392 -

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Definition of Matter : General and special Attributes Jainas assume the world as real consisting of six realities. These have been called by various names like Tattva, Tattwartha, Artha, Padartha etc. These names include all terms used in other philosophies like the padarthas of Vaisesika, Tattvas of Sankhyas and the like with specific definitions. The realities are also termed as Dravyas which characterises them. They may be material like earth or non-material like soul or space. Despite this variety, they have some general characteristics which are found in all the dravyas. Basically, Dravyas are only two-. those with consciousness and without it but their inter-relationships have led to their classifications into the Tattvas--seven in number or Padarthas---nine in number at later periods. Sat is another name for dravyas added during post-agamic periods. All these Dravyas have the same general characteristics. Out of the two basic dravyas, the one without consciousness-ajiva seems to be more important as it is responsible for a large part of the worldly phenomena. The ajivas have also two varieties-material and non-material. We will be concerned here with material ajivas or matter only as we can directly study them by many methods today and compare and contrast our knowledge with the scriptures. Whatever be the type of reality, it has been defined in various technical terms leading to the same meaning. Any reality could be defined in two ways : it has some general attributes and it also has some special attributes. The reality cannot exist without these attributes. The general properties are called common properties, existential similarities, tiryak samanya, gunas or coexistant qualities. Rajvartik mentions eleven such qualities of a reality. However, Devsen and Mallivadi' have given eight such characteristics details for which are available. They are existence or permanence, motion, changeablity, knowablity, particulate nature, visiblity (or otherwise), non-consciousness (or otherwise) and agurulaghutva (individuality). The other type of properties contained in the realities are called distinctive or specific properties. They are meant for differentiating one substance from another. Like the general ones, these also have various names : Visesas, Urdhvtasamanya, Swarupastitva or Paryayas or modifications. There are sixteen such specific properties out of which only six are attributed to material ajiva world, touch, taste, smell, colour, shape and insensiblity. Thus, any reality may be defined as consisting of some general and some specific qualities. It means that a reality in, jaina philosophy is neither a particularity nor a universality exclusively but it is a synthasis of both these types as Mehta 10 has pointed out. This has been alternatively stated as a reality consists of gunas and paryayas or samanya and visesa type of attributes. Padmarajaiyali has qualified these attributes with their static and dynamic nature and has suggested that a reality consists of a blend of both of them. It does not have an exclusive nature. It has inclusive nature. This Jaina definition of reality has accomodated all the exclusivist attitudes and has made the definition as accurate as possible, - 393 40

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Review of General properties It will be appropriate here if we could compare the general definition with the modern scientific definition of matter. Scientists define matter with three common attributes: (a) It should have weight (b) It should occupy space, i. e, it should have a form or volume and (c) It must be subject to our experience and knowledge. As we have seen, Jainas have counted only two of them as common properties. They have not counted weight as a characteristic property, but they have many others which the scientific definition does not have. Comparatively, the scientific definition of matter seems to be too crude to be called accurate. The definition is more illustrative of the basic general properties indicating the particulate nature, constant motion, changeablity, insensibility and other coexisting properties, The non-inclusion of weight as a common property by the jainas might be due to the fact that they assumed energies like light, heat etc. to be material which did not seem to possess the property of weight together with other nonmaterial realities. Though there is a property called agurulaghutva (neither heavy nor light) indicating some idea about possession of very small weight which could undergo infinitesmal changes, but the basic parmanu of matter has described as devoid of weight. Recent researches, however suggest that however small it might be, energies must have weight cuivalent as per Einstein's equation. Even if we presume Jain's15 point of equating electrons as atoms, they have already been weighted. The scientists are trying to detect particles like nutrinos or gravitational energy and they have every hope that even in these cases, this equation will hold and they will prove it to be material. Thus the weightlessness should be taken to mean very small or negligible weight rather than complete absence of weight. Muni Mahendrakumarji1 11 has pointed out that the scriptures describe the basic unit of matter-parmanu of Jain philosophy to be of two varieties-one with four tactile qualities and the other with eight tactile qualities. The first type does have no weight property while the other has it. This only means that one of these (the first one) should be energy while the other should be matter of the present. It can be surmised that interconversion of these types must be occurring in nature especially the energy into matter. The modern scientists are trying to explain the process. Anyhow, whether it is energy or matter, both must have shape or visibility and thus weight also howsoever small it may be. According to Muniji, this point has a capability of solving many intricate problems arising out of various theories of Universe. The other common properties not indicated in the scientific definition of matter are very important as they have a clear concept of law of conservation of mass and energy and kinetic state of basic unit. This point has been elaborated elsewhere. 14 The modern scientific world of East and West is still unaware of these cannonical contents and history of Chemistry books have no mention about them as yet. An effort should be made to let these facts be known through proper means. -1394

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In addition to this, it must be added that the scientific definition of matter must be made more illustrative of the general nature of matter. As todate, it seems to be quite incomplete, Special Attributes of Matter As pointed out, there are six basic specifics of matter mentioned in scriptures. All are sense perceptible. Each of the five of these six has been subclassified as below with a mention of innumerable varieties of each class : 1. Touch or tactile qualities 8 Hot-cold, smooth-non-smooth, light-heavy, hard-soft 2. Taste 5 Sour, sweet, astringent, bitter, and acidic 3. Smell 2 good and bad 4. Color 5 Black, blue, yellow, white and red 5. Shape 10 Circular, traingular, point space, hexago nal, symmetrical, unsymmetrical, upper and lower part symmetrical, dwarf, hunchbacked It has been stated earlier that the tactile qualities refer to temperature, tactile or electrical nature, density and hardness, Jain 15 has referred the attributes of smoothness and nonsmoothness as representing crystalline nature. This does not seem to be correct as it should be included either in shape or color. In exemplifying the two, goats milk and sand6 have been mentioned which also do not lend support to this view. Rajvartik mentions liquidity, solidification lubrication and density as other properties. Besides the above, there are many tactile qualities of matter known today. They refer to physical or mechanical strengh of gross material bodies. These include pliablity, plasticity, ductility, elasticity and others. These have become important in modern world as they decide the utility of material for specific purposes. Viscosity, surface tension etc. are some other properties of importance for fluids. These attributes are not only qualitatively described today but a complete quantitative treatment of each of them is available. The scriptures do not have any quantitative treatment in this regard. The Vaisesikas? V seem to face a little better as they have atleast defined and classified gravitation, viscosity, fluidity, elasticity, velocity and other attributes of differing character. The science of tasting17 has become quite advanced today in contrast to the five taste theory. Haribhadra2] has removed one discrepancy in this by saying "salty taste should be included in sweet" for non-inclusion of a specific salty taste in scriptures. There seems to be no explanation regarding how taste is experienced by man. Scientists are now agreeing to four tastes only whose innumerable varieties are experienced by about 10,000 taste buds in the tongue. The scientists also opine that normal taste sensation is a combined effect of taste and smell organs. This requires that two sensed jivas might be actually three sensed. This has to be -395 -

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investigated properly. Structural studies of tasteful materials have also shown some promising results. The science of smelling?? has also made a great stride over the scriptural period, Perfumery science and technology has aided this advance. Though classification of cdors is still arbitratory, still nine classes of odors have now been recognised. Their smelling quality can also be quantitatively expressed in terms of olfactory coefficients. Structure versus odors relationships have also been observed in many cases. The modern age seems to have gone much deeper in the knowledge of taste and smell attributes. The color feeling is a light phenomena. Modern science agreed to seven rainbow colors in the past which excludes white and black colors. Now they have thought of basic colors and they are only three. Other colors are just various permutations and combinations of them. The scriptures seem to express the commonly experienced colors rather than basic colors. Now quite a good knowledge has been obtained about the experience of color and appreciation. The scriptural fact that colors have innumerable varieties in fully substantiated by current experiments as each color represents a specific frequency of light. Jaina philosophy maintains that the above four qualities are always coexisting. If any one of them is clear, the others may also be there, sometimes in an indistinct form. This statement is a great progress over the Vaisesikas who have a defferring opinion about it. The Jaina view is substantiated by current experimental findings. Sciptures classify shapes in many ways but the total types of shapes counted seem to be ten in number in various sources. Nowadays, about 232 types of shapes are agreed and each has an example18. This is dealt with in geometry and crystallography which has grown enormously. Conditions have been ascertained to obtain any specific type of shape or even a single crystal by experiment. The scriptural descriptions suggest that the shapes mentioned therein belong to natural substances. It is now also possible to change their natural shapes by various technics. Theoretical basis of shapes has also been prepared. Modifications in Attributes All the specific attributes described above undergo modifications. These are called Paryayas. They are not coexistant like general attributes. For example, color will always be there in matter, but yellow or green color is changeable. Thus, attributes are said to be permanent while their modification are temporary. Thus the matter will always be associated with attributes and their modifications. These modifications are called consecutive properties. Grossness, fineness, binding and dividing capacity are found in material bodies while heat, cold, light, sound, shadow, darkness are caused by energies. The material modifications are described in literatures. The modifications of energy - 396 -

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have also been dealt with seperately.18,19 All these modifications take place in two ways indistinctly and distinctly, Indistinct modifications are comparatively momentary while distinct modifications are clearly describable and somewhat more durable. These are caused by self and by others. The change of color, formation of molecules, formation of curd from milk and the like are all modifications due to non-self causes. These are quite common even in our daily life. In some cases, the cause of the change has also been mentioned in scriptures. New age has not only identified the causes but it has utilised them in many more fields. It must be added that some of these modifications are chemical while others are physical only. There are innumerable modifications in matter substantiable today. Conclusion From the above description, it might be clear that philosophical contents of the Jainas stand in a high position where concepts and intellectual maturity is concerned. We see this in the theory of obtaining knowledge and definition of matter which are very sound in contrast with current scientific views. This is also the case with other concepts. 3 But when one applies these concepts to study the material objects and their properties, one feels that the current knowledge about the differentiating attributes of matter has gone quite ahead of scripturcal period. But here the fortunate situation is that the addition of the knowledge has been supplementary rather than contradictory in most of the cases. This reflects upon our scholar's keen and accurate observation and analytical capacity. It can be confidently said that had there been instruments of today and a little less aversion of physical labor for experimentation, our seers would have stood the current times. The above discussion also points out what was known in scriptural age and the level of our knowledge we have moved in the current age. References 1. Sukhlal Sanghavi, Pt., Tattwarthsutra, 3rd ed., PVRI, Varanasi, 1976. 2. Nathmal Tatia, Tulsi Pragya, Dec, 78, Vishwabharati. Ladnun, 1978. Phulchand, Pt., Tattwarthsutra, Varni Granthmala, Varanasi, 1953, 4. Mahendrakumar Nyayacharya, Jain Darshan, ibid, 1966. 5. Pujyapad Acharya, Sarvarthasiddhi, Bharatiya Gyanpith, Kashi, 1971. 6. Dewardhi Kshamashraman, Bhagvati Sutra, Shastrodhar Samiti, Rajkot, 1961. . Akalanka Deva, Tattwarth Rajvartika Vol. 1, Bhartiya Gyanpith; Kashi, 1953. 8. Devsen Acharya, Alap Paddhati, Shantivir Jain Samsthan, Mahavirji, 1970. 9. Mallivadi Acharya, Nayachakra. - 397 -

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10. Mohanlal Mehta, Outlines of Jain Philosophy, Jain Mission Society, 1954. 11. Padmarajaiya, YJ, Jain Theories of Reality and knowledge, Jain Sahitya Vikas Mandal, Bombay, 1963. 12. Muni Mahendrakumar 11, in SC Diwakar Abhinandan Grantha, Jabal pur, 1976. 13. Jain, N. L. ibid, 14. Jain, N.L., in Jinavani, July-Sept., 1973, Jaipur. 15. Jain, GR., Cosmology, Old and New, Bharatiya Gyanpitha, Delhi, 1975. 16. Jain, SA., Reality, Vir Shasan Sangha, Calcutta, 1960. 17. Charles H. West and Norman B. Taylor : Physiological Basis of Medical Practice, Science Book Agency, Calcutta, 1967. 18. Mee, AJ, Physical Chennistry, BLBS, London, 1964. 19. Jain, N. L. Physical contents in Jain Cannons, Magadh University Seminar, 1975. 20. Annambhatta, Tark Sangraha, Chhannulal Gyanchand, Banaras, 1934. 21. Haribhadra Suri, Saddarsana Samuccaya, Bhartiya Gyanpith, Banaras, 1970. lekhasAra jaina AgamoM meM dravya ke guNa ena0 ela0 jaina, garlsa kAleja, rIvA, ma0pra0 prastuta lekha meM jainAgamoM meM varNita bhautika jagata ke varNana se saMbaddha tIna pramukha viSayoM-jJAna-prApti ke upAya, dravya kI paribhASA aura usake gaNa--para isa AzA se carcA kI gaI hai ki isase anya vidvAnoM ko isa viSaya meM manana aura prakAzana ke liye preraNA mile| jJAna prApti ke upAya-jJAna ke saMbaMdha meM jANadi aura passadi zabdoM kA prayoga AgamoM meM AyA hai / isameM passadi kA saMbaMdha indriyoM se hai aura jANadi kA mana se / yaha spaSTa hai ki mAnasika kriyA ke pUrva aindriya jJAna atyaMta Avazyaka hai| isa indriyajJAna kI prApti pramANa aura naya se hotI hai / 'sakalAdezaH pramANAdhInaH, nayastu vikalAdezaH / " isa jJAna ko nirdeza, svAmitva, sAdhana, adhikaraNa, sthiti aura vargIkaraNa ke rUpa meM chaha prakAra se athavA 'satsaMkhyAdi' ke rUpa meM ATha prakAra se prApta kiyA jAtA hai| yaha jJAna aindriyaka (parokSa) bhI ho sakatA hai aura anaindriyaka (pratyakSa) bhI ho sakatA hai| akalaMka ke yuga se laukika pratyakSa jJAna prApta karane ke cAra caraNa hote haiM-avagraha, IhA, avAya aura dhaarnnaa| Aja kI bhASA -398

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meM ina caraNoM ko nirIkSaNa, parIkSaNa yA vizleSaNa, vargIkaraNa evaM saMprasAraNa kahA jA sakatA hai / isa pratyakSa prApta jJAna ko 'zruta' meM nibaddha kiyA jAtA hai / Aja kA 'zruta' prAcIna vidvAnoM ke jJAna aura anubhava ko nirUpita karatA hai / inameM aneka uttaravartI zrutoM meM aneka prakaraNoM meM bhinna-bhinna mata evaM nayI cIjeM pAI jAtI haiM / isa prakAra zruta meM paryApta saMzodhanIyatA dRSTigocara hotI hai / inase prakaTa hotA hai ki jJAna eka nirantara vardhamAna pravAha hai| vaijJAnika adhyayana bhI indriya aura mana ke dvArA uparokta anurUpI caraNoM meM kiyA jAtA hai| indriya jJAna ke to zAstroM meM 336 bheda batAye haiN| ataH jJAnaprApti kI vidhiyoM kI samarUpatA se zAstrIya vivaraNoM kI Adhunika vivaraNoM se tulanA paryApta manoraMjaka viSaya hai| yahA~ yaha ullekha bhI Avazyaka hai ki jJAna prApti ke sAdhanoM meM naiyAyikAdi dArzanikoM ne jahA~ vastu, indriya aura prakAza Adi aneka kAraNa mAne haiM. vahIM jainoM ne inheM prAthamika (AtmA) aura dvitIyaka kAraNoM ke rUpa meM vargIkRta kara apanI gahana antardRSTi kA paricaya diyA hai| tavya kI paribhASA : sAmAnya aura vizeSa guNa-zAstroM meM dravya ko aneka nAmoM se nirUpita kiyA gayA hai| chaha dravyoM meM yahA~ ajIba-pudgala kI carcA hI mukhyataH kI gaI hai kyoMki vaha dRzya hotA hai aura usakA adhyayana indriyoM evaM yaMtro se saMmbhava hai| isameM mukhyataH do prakAra ke guNa pAye jAte haiM ya aura vizeSa / sAmAnya gaNoM kI saMkhyA ATha yA gyAraha batAI gaI hai| ye sabhI marta-amUrta dravyoM meM pAye jAte haiM / vizeSa guNoM kI saMkhyA solaha batAI gaI hai| inameM se ajIva meM sparza, rasa, rUpa, gandha, saMsthAna aura acetanA-chaha vizeSa guNa pAye jAte haiN| prastuta nibaMdha meM aneka sandarbho ke AdhAra para uparokta sAmAnya aura vizeSa guNoM kA tulanAtmaka samIkSaNa aura parIkSaNa prastuta kiyA gayA hai| -399

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pudgala SaTtriMzikA : eka adhyayana - premalAla zarmA aura zaktidhara zarmA, paMjAbI vizvavidyAlaya, paTiyAlA (50) bhautika jagatke sUkSma tatvoMko khojanemeM jaina dArzanikoMne paryApta prayatna kiye haiN| unake anusAra vizva chaha dravyoM-jIva, pudgala, dharma, adharma, AkAza aura kAla-se banA hai| inameM pA~ca astikAya haiM, bahupradezI haiM / kAladravya inase bhinna hai| ina chaha dravyoMmeM pudgalake viSayameM ratnasiMha sUrine chattIsa gAthAyeM likhI thI jise 'pudgala SaTtriMzikA'ke rUpameM jAnA jAtA hai| pudgala kozAdimeM isa viSayameM vivaraNa diyA gayA hai, para vaha anuvAda mAtra hI raha gayA hai| unheM samajhAneke liye jitanA prayatna cAhiye thA, utanA nahIM kiyA gayA / phalataH yahA~ use yathAzakti nirUpita karane kA prayAsa kiyA gayA hai / dravya, kSetra, kAla aura bhAvake sApekSa pudgala sapradezI tathA apradezI hote haiN| jo pudgala paramANu paraspara asaMyukta hote haiM, ve apradezI hote haiN| eka AkAza pradezameM vyApta hone vAle pudagala kSetra sApekSa apradezI kahalAte haiN| eka samayameM sthiti vAle pudagala yA pudgala skandha kAla-sApekSa apradezo hote haiM / eka hI raktapItAdi pariNAmako dhAraNa karanevAle pudgala bhAvasApekSa apradezI hote haiM / (2,3) bhAvasApekSa apradezI pudgaloMse kAlasApekSa apradezI pudgaloMkA asaMkhyAtaguNatva bhAva sApekSa apradezI pudgaloM se kAlasApekSa apradezI pudgala asaMkhyaguNa hote haiM kyoMki varNa, gaMdha, rasa, sparza aura sUkSma bAdarAdi pariNAmoMmeM pariNata pratyeka pariNAmameM kAla-pradezatva pAyA jAtA hai| bhAvasApekSa apradezI pudgala kAlasApekSa apradezI tathA sapradezI ho sakate haiM / isI prakAra bhAvasApekSa sapadezI padagala kAlasApekSa apradezI bhI ho sakate haiN| yaha saba eka samayameM sthiti tathA do-tIna Adi samayoMmeM sthitike vicArase hotA hai| kAla-sApekSa apradezI pudgaloMkI ananta rAziyA~ eka guNa kRSNAdi pudgalase lekara anantaguNa kRSNAdi pudgaloMke madhya eka-eka guNasthAnaka banate jAte haiM / ina guNasthAnakoM meM kAlasApekSa apradezI pudgaloMkI eka-eka rAzi hotI hai / ataH guNasthAnakoM ke ananta honese kAla-apradeziyoM kI rAzi bhI anaMta hI hotI hai / (5-7) guNasthAnakoMke ananta honepara bhI kAla-apradeziyoMkA asaMkhya guNatva hI hotA hai yadyapi guNasthAnakoMke samAna kAla-apradeziyoMkI rAzi bhI ananta hI hogI, tathApi inakA guNatva asaMkhyAta hI hogA kyoMki eka guNa kRSNAdiyoMke sApekSa jo anaMtaguNita kRSNAdiyoMkI rAzi hai, vaha bhI 'ananta rAzi' ke anantatama bhAgameM hI vidyamAna rahatI hai| ataH bhAvasApekSa apradezI pudgaloMse kAlasApekSa apradezI pudgala asaMkhyAtaguNe hI siddha hote haiM / (8) avagAhanAke vicArase kAla-apradezatva stoka (alpa) nabhaHpradezoMmeM avagAhanA karane vAle jo pudgala skaMdha 'eka samaya meM avasthiti karake phira anekoM nabhaHpradezoMmeM vyApta hote haiM aura eka samayakI hI sthitivAle hote haiM, tathA jo pudgala aneka nabhaHpradezoMmeM vyApta hokara eka samayameM sthiti karate haiM aura punaH stoka nabhaHpradezoMmeM vyApta hote hue

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eka samayakI sthitivAle hote haiM, ve pudagala skaMdha saMkoca aura vikoca rUpa avagAhanAke vicArase kAlasApekSa apradezI hote haiM / (11) jitane bhI pariNAma hote haiM, una sabhImeM pariNata 'eka samaya meM sthitivAle pudgala skaMdha yA pudgala kAla-sApekSa apradezI hote haiN| ataH bhAvasApekSa apradezI pudgaloMse kAlasApekSa apradezI pudgala asaMkhya guNa siddha hote haiM / (12,13) kAla-apradezI pudgaloMse dravya-apradezI pudgala asaMkhya guNe hote haiM kAla-sApekSa apradezI pudgaloM yA pudgala-skaMdhoMse dravya-sApekSa apra dezI pudgala (paramANu) asaMkhya guNe hote haiM / ina pudgaloMkI cAra rAziyA~ mAnI gaI haiM : 1. aNuoMkI rAzi, 2. saMkhyAta-aNu-skaMdhoMkI rAzi, 3. asaMkhyAta-aNu-skaMdhoMkI rAzi, 4. anaMtANuskaMdhoMkI rAzi / / ananta aNu-skaMdhoMkI ye cAra rAziyAM haiN| jina jina saMkhyAta-aNu-skaMdhomeM pradezarUpa paramANu haiM, ve una saMkhyAta-aNuskandhoMke saMkhyeyatama bhAgameM vidyamAna rahate haiN| isI prakAra, jina skandhoMmeM asaMkhyeya aNa vidyamAna rahate haiM, ve una asaMkhyeyANuskandhoMke asaMkhyeyatama bhAgameM vidyamAna rahate haiN| kalpanA kIjiye ki paramANuoMkI rAzi eka-sau hai| usakA saMkhyeyatama bhAga bIsa, asaMkhyeyatama bhAga dasa tathA anaMtatama bhAga pA~ca hai| isa prakriyAse dvayaNuka skandhase lekara saMkhyAtANuskandha paryanta usa skandhake sApekSa saMkhyeyatama bhAgameM aNu vidyamAna rahatA hai / isI prakAra asaMkhyeyatamANu-skaMdhake viSayameM jAnanA cAhiye / vastutaH paramANu anaMta haiN| saMkhyAtANuskandhase asaMkhyAta yA anaMta aNuskandhoMkI utpatti parikalpita kI jAtI hai / anyathA saMkhyAtANuskandhake sApekSa asaMkhyeya bhAga yA anaMta bhAgameM aNu nahIM hoNge| ataH kAla sApekSa apradezI pudgaloMse dravya sApekSa apradezI pudgala anaMta hote haiM / (17-19) dravya-apradezI pudgaloMse kSetra-apradezI pudgala asaMkhyaguNa hote haiM dravyasApekSa apradezI pudgaloMse kSetrasApekSa apradezI pudgala asaMkhyaguNe hote haiM kyoMki sabhI pudgala "eka-eka AkAza pradeza meM vyApta honekI sthitimeM kSetrasApekSa apradezI ho jAte haiM / inase kSetra sApekSa sapradezI pudgala asaMkhyaguNe hote haiM kyoMki sapradeziyoMke avagAhanAsthAna adhika hote haiN| inake adhika honese inameM utane hI adhika paramANu yA pudgala skandha samA sakate haiN| ataH ve kSetra-apradeziyoMse asaMkhyaguNe haiM / (20-22) / vaiparItyase sapradezI pudgaloMkA vizeSAdhikatva ___abhI apradezI pudgala vivecanameM 'bhAva' ko AdimeM rakhA gayA thaa| parantu sapradezI pudgala vivecanameM kSetrako Age rakhA jAtA hai| ataH kSetrasApekSa sapradezI pudagaloMse dravyasApekSa sapradezI pudgala vizeSAdhika hote haiN| dravyasApekSa sapradeziyoMse kAlasApekSa vizeSAdhika hote haiN| kAlasApekSa sapradeziyoMse bhAvasApekSa sapradezI vizeSAdhika hote haiN| isakA kAraNa yaha hai ki bhAva, kAla, dravya aura kSetra sApekSa apradezitvameM kramazaH jitanI saMkhyA bar3hatI hai, utanI hI saMkhyA sapradezitva avasthAmeM ghaTa jAyA karatI hai / kalpanA kIjiye-eka lAkha pudgala haiN| unameM bhAva, kAla, dravya aura kSetra sApekSa apradezI pudgaloMkI sakhyA kramaza eka, do, pA~ca aura dasa hajAra haiN| parantu sapradezitva avasthAmeM utanI hI saMkhyAke ghaTa jAnese bhAva, kAla, dravya aura kSetra sApekSa sapradezI pudgaloMkI saMkhyA kramazaH 99,98,95 aura 90 hajAra ho jaaygii| isa dRSTise jaise bhI saMbhava ho, sapradezI-apradezI pudagaloMkA arthopanyAsa karanA cAhiye / yahA~ kevala kalpanAke rUpa hI pudgaloM kI saMkhyA eka lAkha mAnI gaI hai / vastutaH vaha to anaMta hI hai / (24-36) brekeTameM dI huI saMkhyAyeM gAthAkramAMkake nirdeza haiN|

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jaina sAhityameM saMkhyA tathA saMkalanAdisUcaka saMketa DaoN0 mukuTabihArI lAla agravAla, AgarA, (u0 pra0) Aja vijJAnakA yuga hai| AjakA jijJAsu pratipala navIna khoja evaM upalabdhiyoMko jJAta karane meM vikala hai| yadi mAnava eka ananta AkAzakI nIlimA, nakSatra tathA candralokakA samyaka jJAna prApta karane meM vyasta hai, to dUsarI ora vaha prAcIna sAhitya tathA bhUgarbhameM chipe hue ananta rahasyoMko jAnanemeM bhI saMlagna hai| jaina sAhitya jJAnarAzikA vipula bhaNDAra hai| yaha vizAla sAhitya yatra tatra vikharA huA hai| isa sAhityameM pratyeka viSayapara asIma jJAnarAzi upalabdha hai| gaNitameM bhI jaina vidvAna kisIse pIche nahIM rhe| unhoMne isa kSetrameM bhI Age bar3hakara apanI sUjha-bUjha tathA kSamatAkA paricaya diyA hai| unake isa kSetrameM sarAhanIya kAryakA avalokana karake jahA~ eka ora unakI alaukika pratibhA, jJAna tathA buddhimattAkA paricaya milatA hai, vahIM dUsarI ora Ajake gaNitake kSetrase kucha alaga-thalaga tathA AzcaryameM DAlanevAlI bAteM bhI milatI haiM / lekina ye bAteM bhI Thosa jJAna, tarka tathA buddhimattAke dharAtala para AdhArita hai| prastuta nibandha jana sAhityameM saMkhyA tathA saMkalanAdisUcaka saMketameM isa bAtakI jAnakArI denekA prayatna kiyA gayA hai ki jaina sAhityameM saMkhyA evaM usake sUcaka saMketoMkA kyA rUpa thA / jaina sAhitya meM isa bAtakA adhyayana karaneke sAtha hI viSayakI garimAko bar3hAneke lie tathA jijJAsu pAThakoMko navIna dizAke bodha hetu jainetara sAhityake sAtha tulanAtmaka adhyayana bhI prastuta kiyA gayA hai| Aja ekako saMkhyA meM sammilita kiyA jAtA hai, parantu jaina sAhityake adhyayanake pazcAt yaha tathya dRSTimeM AtA hai ki jaina manISiyoMne ekako saMkhyAkI koTimeM nahIM rakkhA hai| Aja hama dekhate haiM ki jahA~ bar3I-se-bar3I saMkhyA kevala aThAraha-unnIsa aMkoMkI hotI hai, vahIM jaina sAhityameM do sau pacAsa aMkoM takakI saMkhyA upalabdha hai jo jaina vidvAnoMkI pratibhA tathA ananta jJAnakI dyotaka hai| nibandhameM isa tathyako bhI vyakta karanekA prayAsa kiyA gayA hai ki jaina sAhityameM saMkhyA evaM aMkoMkI banAvaTa kisa prakAra thI jisase AjakA vijJa pAThaka usa rUpakA adhyayana karaneke pazcAta isa bAtase paricita ho sake ki usa samaya bhI jaina vidvAna gaNitake kSetrameM kitane Age paga bar3hAkara vizvako jJAnakA Aloka vikIrNa kara rahe the| gaNita saMketoMkA Aja bar3A mahattva hai kyoMki inake hI mAdhyamase gaNitake kSetra meM Age paga bar3hAyA jAtA hai| saMkhyAkI paribhASA vyAkaraNazAstrake anusAra saMkhyA zabda saM + khyA + a + TApase banA hai| vyutpatti ke anusAra saMkhyAte'nayA iti saMkhyA arthAt jisake dvArA gaNanA kI jAtI hai vaha saMkhyA hai| zabdakalpadrumake anusAra gaNanAke vyavahArameM jo hetu hai, use saMkhyA kahate haiN| nyAyakozameM bhI isI prakArakA kathana hai| usameM likhA hai ki zabdazAstrI niyata viSayake paricchedake hetUko saMkhyA kahate haiM / kozakAroMke atirikta kucha -402 -

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gaNitajJoMne bhI saMkhyAkI paribhASA kI hai| lIlAvatoke lekhaka suprasiddha bhAskarAcAryane saMkhyAko gaNanAkA AdhAra kahA hai| nyAyazAstriyoMne bhI saMkhyAko eka guNa vizeSake rUpameM likhA hai tathA usakI gaNanA caubIsa guNoMke antargata kI hai| prazastapAdabhASyake anusAra saMkhyA ekatva Adi vyavahArakA kAraNa svarUpa eka viziSTa guNa hai / tarkasaMgrahakArane bhI vyakta kiyA hai / jainAcAryoMne bhI saMkhyAkI paribhASA kI hai| unake matAnasAra saMkhyA vahI hai jisake dvArA vastuoMke parimANakA jJAna ho| abhidhAnarAjendrameM saMkhyAkI paribhASA isa prakAra hai : jisake dvArA jIvAdi padArthoM kA saMkhyAtmaka jJAna hotA hai. vaha saMkhyA hai| AcArya akalaMkadevane bhI isI prakAra likhA hai jisakA sadbhAva prasiddha hai, usI padArthakI gaNanA saMkhyAta, asaMkhyAta tathA anantake rUpase kI jAtI hai| ataH satke bAda parimANa nizcita karanevAlI saMkhyAko grahaNa kiyA gayA hai / ekakI ginatI saMkhyA nahIM hai jaina sAhityameM ekakI ginatIko saMkhyA nahIM mAnate / isa viSayameM anuyogadvArasUtrake 146veM sUtrameM nimna kathanopakathana dRSTigocara hotA hai : prazna-gaNanA saMkhyA kyA hai ? uttara-eka gaNanA saMkhyA nahIM hai / gaNanA saMkhyA dose prArambha hotI hai| aisA kyoM hai, isakA uttara abhidhAnarAjendrameM isa prakAra diyA gayA hai : ekakI ginatI saMkhyA nahIM hai kyoMki eka ghaTako dekhakara yahA~ ghATa hai, isakI pratIti hotI hai| usakI saMkhyAkA jJAna nahIM hotA / athavA dAnasamarpaNAdi vyavahAra kAlameM loga eka cIjakI ginatI nahIM karate / kAraNa cAhe samyaka vyavahArakA prabhAva ho athavA isa prakAra ginanese alpatvakA bodha ho, para ekako saMkhyA nahIM mAnate / ataeva saMkhyAkA Arambha dose hotA hai / dhavalAkAra vIrasena evaM AcArya nemicandra cakavartIke nimna vacana hai : gaNanA arthAt ginatI ekase prArambha hotI hai para saMkhyAkA Arambha dose hotA hai| tIna aura usase bar3I saMkhyAko kRti kahA gayA hai| trilokasArake TIkAkAra mAdhavacandra vidyakA bhI yahI mata hai| inakA kathana hai ki jisa saMkhyAke vargameMse mUla ghaTAkara zeSako varga karanepara yadi pahale vargase bar3I saMkhyA prApta ho, use kRti kahate haiM / eka aura domeM kRtikA yaha lakSaNa ghaTita na honese eka aura do kRti nahIM hai| tIna Adi saMkhyAoMmeM ukta lakSaNa ghaTita honeke kAraNase saMkhyAyeM kRti kahalAtI haiN| kRtikI uparokta paribhASA jainagaNitakI vizeSatA hai| yaha jainettara granthoMmeM nahIM miltii| jaina sAhityameM vizAla saMkhyAe~ __ sthAnAMgasUtra, jambUdvIpaprajJapti, anuyogadvArasUtra, jIvasamAsa AdimeM kAlamAnake sandarbhameM ni nalikhita ikAiyoMkA kathana kiyA gayA hai| pUrvAMga, pUrva, truTitAMga, truTita, upaTTAMga, aTTa, avayAMga, avava, hUhUkAMga, hUhUka, utpalAMga, utpala, padmAMga, padma, nalinAMga, nalina, akSinikurAMga, akSinikura, ayutAMga, ayuta, nayutAMga, nayuta, prayutAMga, prayuta, calikAMga, cUlikA, zISaprahelikAMga aura shiirssprhelikaa| 1. rAjendra abhidhAna, bhAga 1, pR0 63 / 2. tattvArthavAtika, sampAdaka pro0 mahendra kumAra jaina, bhAratIya jJAnapITha, kAzI 1953-1-8, 3 / 3. "se ki gaNaNAsaMkhA ? ekko gaNaNaM na ubei, duppamiha saMkhyA" anuyogadvArasUtra, sUtra 146 / 4. rAjendraabhidhAna, bhAga 7, pR0 67 / -- 403 -

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eka pUrvAMgakA mAna 84 lAkha varSa hai tathA anya ikAI apane pUrvavAlIse 84 lAkha gunI bar3I hai| sabase bar3I ikAI zIrSa prahelikA hai jisakA mAna (8400000) 28 varSa hai| yaha dhyAna dene yogya hai ki (8400000) 28 ko vistAra karane para 194 aMkakI saMkhyA prApta hotI hai| jyotiSakaraNDakameM bhI aisI eka sUcI milatI hai parantu vaha uparyukta sUcIse bhinna hai| yaha sUcI nimna prakAra hai| pUrva, latAMga, latA, mahAlatAMga, mahAlatA, nalinAMga, nalina, mahAnalinAMga, mahAnalina, padyAMga, padya, mahApadyAMga, mahApadya, kamalAMga, kamala, mahAkamalAMga, mahAkamala, kudumAMga, kuduma, mahAkudumAMga, mahAkumuda, truTitAMga, truTita, mahAtruTitAMga, mahAtruTita, adadAMga, adda, mahAdadAMga, mahAdada, hUhvAMga, hUhU, mahAhUhAMga, mahAhUhU, zIrSaprahelikAMga aura shiirssprhelikaa| isameM bhI pratyeka ikAI apanI pichalI ikAIse 8400000 gunI bar3I hai| yahA~ para zIrSaprahelikA mAna (8400000) 36 varSa hai / isakA vistAra karane para 250 aMkoMkI saMkhyA prApta hotI hai|| aMkoMkI likhAvaTa-Isa se cauthI zatAbdI pUrva aura pahaleke jaina AgamoMmeM aThAraha lipiyoMkI sUcI dI huI hai / ina lipiyoMmeM aMkalipi aura gaNitalipi bhI sammilita hai| DA0 vibhUtibhUSaNa dattakA vicAra hai ki ye lipiyA~ isa bAtakI sUcanA detI haiM ki vibhinna kAryoMke liye aMkoMkI likhAvaTa vibhinna prakArakI hotI thii| unakA vicAra hai ki aMkalipi staMbhoM para khudAImeM tathA gaNitalipi gaNitIya kriyAoMmeM prayogakI jAtI thii| paM0 hIrAcandra gaurIzaMkara ojhAne likhA hai ki jaina hastalipiyoMmeM brAhmIke aMkoMkA prayAga huA hai| jaina hastalipiyoM meM brAhmI ke aMke jaina aMko ke Adima AkAra .. bha Satus, fasha . A wise y co my 666749 FAtER 143 * Amr.00 - 1. jyotiSakaraNDaka, (64-71) / 2. samavAyAMgasUtra (lagabhaga 300 I0 pU0), sUtra 18, zyAmAcArya dvArA racita; prajJApanAsUtra, sUtra 18; Avazyakaniyukti, malamAdhArina hemacandrakI vizeSAvazyakabhASyakI TIkA (464) / -404

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isa sambandhameM unhoMne vAmabhAgameM pradarzita sAraNI bhI dI hai| inhoMne jaina aMkoMke Adima AkAroMkI bhI sUcI dI hai jo dakSiNa bhAgameM pradarzita kI gaI hai / vibhinna hastalikhita jaina granthoMke AdhAra para kApaDiyAne eka vistRta tAlikA saMkalita kI hai| isase bhI jaina sAhityameM pracalita aMkoMkI banAvaTake sambandhameM vizeSa jJAna prApta hotA hai| ina hastalikhita granthoMkI sUcI nimna hai : 1. nizIthasUtra, vizeSAdi (1194) 12. bRhatkalpasUtracUNi 2. vizeSAvazyakabhASyavRtti (ziSyahitA) 13. uttarAdhyayanasUtra (1342) 3. panyavastuka 14. uttarAdhyayana sUtravRtti 4. vizeSAvazyakabhASyavRtti 15. caityavandanasUtravRtti (lalitavistara) 5. bRhatkalpasUtracUrNi 16. lalitavistarapaJjikA 6. RSidantAcaritra 17. malayagirIya zabdAnuzAsana 7. nizIthasUtra (vizeSacUAdi (1294) 18. saptatikA 8. piNDavizuddhi 19. vyavahArasutrabhASyaTIkA 9. uttarAdhyayanasUtra 20. vyavahArasUtrAdi 10. bRhatkalpasUtra 21. AcArAMgasUtracUNi 11. bRhatkalpasUtralaghubhASya 22. kapasUtrAdi / saMkalanAdi sUcaka saMketa gaNitake Adhunika cihna dhana (+) tathA RNa ( - ) sabase pahale1489 meM mudrita hue the / guNana (x) aura bhAga (:) ke cihna kramazaH 1631 aura 1659 meM prakAzita huye the| samatA () kA cihna rAbarTa rikArDene san 1557 meM pracalita kiyA thaa| 1460 ke lagabhaga bohImiyAke eka nagara meM jaoNna viDamaina nAmaka eka gaNitajJa huA hai| sabase pahale isIne mudrita pustakameM + aura - cihnoMkA prayoga kiyA hai| apanI pustakameM isane ina cihnoMko jor3ane aura ghaTAneke artha meM prayoga nahIM kiyA thA / vaha to ye cihna vyApArika baNDaloMpara yaha dikhAneke liye DAlA karatA thA ki amaka baNDala kisI nizcita mAtrAse adhika hai yA kama / prAcIna bhAratIya granthoMkA avalokana karanese jJAta hotA hai ki bhAratavarSa meM bhI saMkalana Adi parikarmoko sUcita karaneke liye saMketoMkA prayoga kiyA jAtA thaa| ye saMketa yA to pratIkAtmaka haiM yA cihnAtmaka / bhAratIya granthoMmeM prayukta saMketoMke viSayameM yahA~ saMkSepaNa kiyA jA rahA hai| jor3aneke liye saMketa vakSAlI hastalipi 21 meM jor3aneke liye 'yuta' kA prathama akSara 'yu' milatA hai| yaha akSara 'yu' joDI jAnevAlI saMkhyAke antameM likhA jAtA thaa| yathA jaba 4 aura 9 jor3ane hote the, taba use isaprakAra likhA jAtA thA : 1 yu bhAratIya prAcIna granthoMmeM pUrNAMka likhanekI yaha paddhati thI ki aMkake nIce 1 likha diyA jAtA thA kintu donoMke bIca meM bhAga rekhA nahIM lagAI jAtI thii| -405

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jainagrantha tiloyapaNNattimeM bhI zurUse AkhIra taka jor3ane ke liye 'chaNa' zabda likhA hai kyoMki prAcIna sAhityameM dhanake liye 'ghaNa' zabda prayoga hotA thaa| isake viparyAsameM, paM0 ToDaramalane arthasaMdaSTi nAmaka granthameM jor3aneke liye (-) cihna kA prayoga kiyA hai, yathA log, log, (a) + 1 ke liye isa granthameM isaprakAra likhA hai : jor3ane ke liye, vizeSakara bhinnoMke prayogameM tiloyapaNNatti aura arthasaMdaSTimeM khar3I lakIrakA prayoga milatA hai', yathA 1 / 1 kA Azaya 1 + 1 se hai / ghaTAneke liye saMketa vakSAlI hastalipike dekhanese patA calatA hai ki usameM ghaTAneke liye + cihnakA prayoga kiyA jAtA thA / yaha + cihna usa aMkake bAda lagAyA jAtA thA jise ghaTAnA hotA thaa| yathA, 20 meM 3 ghaTAneke liye isaprakAra likhA jAtA thA : 20 kucha jaina granthoMmeM bhI ghaTAne ke uparokta saMketakA prayoga milA hai parantu yaha + cihna ghaTAyI jAne vAlI saMkhyAke Upara likhA jAtA thaa| AcArya vIrasenane dhavalAmeM isaprakArake saMketakA prayoga kiyA hai| tiloyapaNNatti aura trilokasAra aura arthasaMdRSTimeM ghaTAneke liye cihna bhI milatA hai| jaise 200 meMse 2 ghaTAneke liye isaprakAra likhate hai : 200 trilokasAra aura arthasaMdRSTimeM ghaTAneke liye 0 kA saMketa bhI milatA hai| yathA, yadi 200 mese 3 ghaTAne ho, to isaprakAra likhate the : 200 ToDaramalane ghaTAneke liye U aura saMketoMkA prayoga bhI arthasaMdRSTimeM kiyA hai| yathA, yadi eka lAkhameMse 5 ghaTAnA ho, to isaprakAra likhate the : laU5 tathA lA guNAke liye saMketa guNAke liye vakSAlI hastalipine 'gu' saMketakA prayoga milatA hai| yaha saMketa 'gu' zabda guNA athavA 'guNita' kA prathama akSara hai / yathA : 1. tiloyapaNNatti , bhAga 2, pR0 771 tathA arthasaMdRSTi, pR0 11 / 2. dhavalA, pustaka 10, 1954, pR0 151 / - 406 -

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3 1 3 1 4 likhA hai : 3 I 40 bhA 1 160 40 isakA Azaya 3 x 3 x 3 x 3 x 3 x 3 x 3 x 10 se hai / tiloyapaNNatta meM guNAke liye eka khar3I lakIrakA prayoga kiyA gayA hai / yathA, isameM 1000 X 96x500 x 8 x 8 x 8 x 8 x 8x8 x 8 x 8 ke liye isaprakAra likhA hai' : 501961500 TADhATADhATADhATADhATa yahA~para 50 kA Azaya 1000 hai / artha saMdRSTimeM bhI guNAke liye yahI cihna milatA hai| yathA yahA~ 16 ko 2 se guNA karaneke liye 16 / 2 likhA hai / trilokasArameM bhI guNAke liye yahI saMketa milatA hai, yathA 128 ko 64 se guNA karaneke liye 128 / 64 likhA hai / bhAgake liye saMketa x 13 bhAgake liye vakSAlI gaNita meM 'bhA' saMketakA prayoga milatA hai / yaha saMketa 'bhA' zabda 'bhAga' athavA 'bhAjita' kA prathama akSara hai / yathA, 1 160 1 2 1 se hai / 9 isakA Azaya bhinnoMko pradarzita karaneke liye milatA hai| siloya paNNattameM belanakA Ayatana mAlUma kiyA hai jo prAcIna jaina sAhitya meM aMza aura harake bIca rekhAkA prayoga nahIM ko isa grantha meM isaprakAra 19 24 3 13 1 2 1. tiloyapaSNatti bhAga 1 gAthA 1, 123, 124 / 2. artha saMdRSTi, pR0 6 // 3. trilokasAra, pari0 10 3 1 4. tiloyapaNNatti bhAga 1, gAthA 1, 118 / 5. trilokasAra, pari0 pU0 5 / 10 1 1 2 trilokasArameM bhI isIprakAra ke udAharaNa milate hai| isameM likhA hai ki ikyAsIsI vANaveke causaThavA bhAgako isaprakAra likhiye : 8 1 9 6 isameM bhAga dekara zeSa bacanepara usako likhanekI vidhikA bhI ullekha kiyA hai jo Adhunika vidhise gu0 - - 407 -

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bhinna hai / yathA, 8194 meM 64 kA bhAga deM, to 128 bAra bhAga jAvegA aura 2 zeSara hegeM arthAt 128. ko isa granthameM isa prakAra likhA hai : 64 128 / 2 64 zUnyakA prayoga * kA prayoga Adi saMkhyA ke rUpameM prArambha nahIM huA, apitu rikta sthAnakI pUrti hetu pratIkake rUpameM huA thA / Adhunika saMketa lipikameM jahA~ 0 likhA jAtA hai, vahA~ para prAcInakAlameM 0 saMketa na likha kara usa sthAnako rikta chor3a diyA jAtA thA / yathA 46 kA artha hotA hai chiyAlisa aura 46 kA artha hotA thA cAra sauchaha / yadi donoM aMkoMke madhya jitanA sthAna chor3anA cAhiye, usase yadi kama chor3A jAtA thA, to pAThakagaNa bhramameM par3a jAte the lekhakakA Azaya 46 se hai athavA 406 se / isa bhramake nivAraNArtha isa saMkhyAko 46 na likhakara 4.6 ke rUpameM aMkita kiyA jAne lgaa| dhIre-dhIre isa praNAlI kA Adhunika rUpa 406 ho gayA / isa prakAra ke prayogakA ullekha prAcIna jaina granthoM evaM mandiroM AdimeM bhI likhA milatA hai / udAharaNArthaM AgarAke hoMgakI maNDI meM gopInAtha jI ke mandirameM eka jaina pratimA hai jisakA nirmANa kAla saM0 150 I0 hai, parantu isa pratimA para isakA nirmANa kAla 1509 na likhakara 15 9 likhA hai / vargake lie cihna kisI saMkhyA vargake lie 'va' cihna milatA hai parantu yaha cihna 'va' usa saMkhyAke bAdameM likhA jAtA hai jisakA varga karanA hotA hai / yathA - 'ja ju' 'a' eka saMkhyA hai jisakA artha jaghanyayukta ananta hai / yadi isakA varga kareMge, to isa prakAra likheMge? : ja ju ava yaha saMketa 'va' varga zabdakA prathama akSara hai / isI prakAra dhanakA saMketa 'dha' aura caturtha ghAta ke lie 'va-va' ( varga varga), pA~cavIM ghAtake liye va ghaghA' ( varga ghana ghAta), chaThavIM ghAtake liye dha va ( ghanavarga ), sAtavIM ghAta ke liye va va ghaghA ( varga varga dhana ghAta) aura isI taraha Ageke liye bhI saMketa diye ye haiM / vargita saMvargitake liye cihna vargita saMvargita zabdakA tAtparya kisI saMkhyAkA usI saMkhyAke tulya ghAta vargita samvargita na huA jainagranthoMmeM isake liye vizeSa cihna prayoga kiyA gayA hai| vAra vargita samvargita karaneke liye na ]' likhA jAtA hai jisakA Azaya na se gitake liye na] likhA jAtA hai / isakA Azaya nako vargita samvargita karake samvargita karanA hai arthAt ( na 9. vahI, pari0 6 / 2. arthasaMdRSTi, pR0 56 / - / dvitIya vargita samva prApta rAziko punaH vargita) hai / isa kriyAko punaH eka bAra karanese nakA tRtIya vargita samvargita na na - 408 - 1 karanese hai / jaise na kA kisI saMkhyAko prathama

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prApta hotA hai / isako saMketa na ] ke dvArA pradarzita karate haiM / do ke tRtIya vargita samvargitako dhavalAmeM isa prakAra likhA hai / ' rA vargamUlake liye cihna tiloyapatti aura artha saMdRSTi Adi meM vargamUlake liye 'mU0' kA prayoga kiyA gayA hai / tiloyapaNNatti ke nimnalikhita avataraNa meM 'mU0 ' saMketa vargamUlake liye dRSTigocara hotA hai : 2 mU0 / 4/65536 isakA Azaya isI prakAra, - kA Azaya (256) 256 = 5864 riNa rA - 45656 / 5 | 1 / 3 mU0 /5 paM0 ToDaramalakI 'arthasaMdRSTi' meM ke mU prathama vargamUla aura ke mU2 vargamUlake vargamUlake liye prayoga kiyA gayA hai / saMketa 'mU0' kA mUla arthAt vargamUlakA prathama akSara hai / isa cihnako usa saMkhyAke antameM likhA jAtA thA, jisakA vargamUla nikAlanA hotA thA / 'vakSAlI hastalipimeM 'mU0 kA prayoga milatA hai jo nimna udAharaNa se spaSTa hai : 11 yu0 1 4 / 65536 11 + 5 = 4 hai / 11+7 1 1 5 mU0 1 1 | mU0 2 4 1 11 - 7 = 2 hai / bhAskarAcArya dvitIya (1150 I0) ne apane bIjagaNitameM vargamUlake liye 'ka' akSarakA prayoga kiyA hai / yaha saMketa 'ka' zabda karaNIkA prathama akSara hai / isa saMketa 'ka' ko usa saMkhyAke pahale likhA jAtA thA jisakA vargamUla nikAlanA hotA thA / nimna udAharaNase isakA Azaya pUrNataH spaSTa hai / pa4 ka 9 ka 420 ka 75 ka kA Azaya 9 + 450 +V75 54 hai / 1. dhavalA, pustaka 3 amarAvatI, 1941, pariziSTa, pR0 35 / 2. tiloyapaNNatti bhAga 2, paMcama adhikAra, pR0 601 / 3. paM0 ToDaramalakI arthasaMdRSTi, pR0 5 / 4. bhAskara dvitIyakA bIjagaNita, pR0 15 / 52 = - 409 -

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vizeSa saMkhyAke liye cihna trilokasAra' va arthasaMdRSTi meM saMkhyAtake liye 2, prasaMkhyAtake liye 2 tathA anantake liye 'kha' kA prayoga milatA hai| uparyakta vivecanake AdhAra para yaha spaSTataH kahA jA sakatA hai ki jainAcAryone saMkhyA tathA saMkalanAdi sUcaka saMketoM para vistRta evaM gahana adhyayana prastuta karake gaNitazAstrako samRddhizAlI banAnekA stutya prayAsa kiyA hai| vastutaH gaNitazAstrameM saMkhyA tathA saMkalanAdi sUcaka saMketoMkA apanA viziSTa mahattva hai| isake abhAvameM gaNitIya antadRSTi dhuMdhalI-sI pratIta hotI hai| jainAcAryoMne prasta mahattAko samajhate haye saMkhyA aura saMketoM para vicAra karanA apanA parama kartavya samajhA aura ina AcAryoMkI yaha parama niSThA hI gaNitazAstrako mahattI dena siddha huii| aise aneka sthAna hai jahA~ para jainAcAryoMne prastuta viSayakI maulikatA to pradAnakI hI hai, sAtha hI sAtha vyAvahArikatA, rocakatA aura saralatAkI triguNAtmakatAko bhI samAhita kiyA hai| antataH yaha kahA jA sakatA hai ki jainAcAryoMne isa kSetrameM jo bhagIratha prayatna kiye haiM, kadApi vismRta nahIM kiye jA sakate / RDERA COASC ) in 1161 1. trilokasAra, pari0, pR0 21 / 2. vakSAlI menuskripTa, ratanakumArI svAdhyAya saMsthAna, 1977 / .. -410

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jyotiSkaraNDaka : eka adhyayana DA0 vidyAdhara joharApurakara, jabalapura ratalAmakI zrI RSabhadeva kezarImala zvetAmbara saMsthA dvArA san 1928 meM prakAzita paMcAzakAdi zAstrasaMgrahameM jyotiSkaraNDaka nAmaka 176 gAthAoMkA eka grantha saMmilita hai| zIrSakameM ise pUrvabhad bAlabhya-prAcInatara AcArya racita kahA gayA hai arthAt isake racayitAkA nAma jJAta nahIM hai kintu ve balabhIvAcanA (pA~cavI sadI)se pUrvake AcArya the / prAraMbhika aura aMtima gAthAoMmeM isakA AdhAra sUrapaNNa batAyA gayA hai| sunA hai ki isa para AcArya pAdalipta (dUsarI zatAbdI)ne TIkA likhI thI kintu ise dekhanekA saubhAgya nahIM milaa| isameM diyA gayA vivaraNa jaina sAhityake jyotiSa gaNitakA pratinidhi rUpa samajhA jA sakatA hai / yaha IsavI sanke ArambhakI pUrvako avasthAkA paricAyaka hai kyoMki isameM bAraha rAziyoM tathA sAta bAroMkA koI ullekha nahIM hai tathA budha, zukra Adi grahoMkA bhI vivaraNa nahIM hai| kevala grahoMkI saMkhyA 88 hai, itanA ullekha hai / sUrya, candra aura nakSatroMse sambaMdhita jo vivaraNa isa granthameM milatA hai, usakI vartamAna nirIkSaNoMse tulanA karanekA prayAsa yahA~ kiyA gayA hai| 1. sauravarSa :-gAthA 40 meM sauravarSakI avadhi 366 dinarAta batAI gayI hai tathA gAthA 43 meM isake muhUrta 10980 batAye gaye haiM (eka dina rAtameM 60 muhUrta hote haiM arthAt eka muhUrtameM do ghar3I yA 48 minaTa hote haiN)| vartamAna gaNanAke anusAra sauravarSameM 365 dina aura 5,8 ghaMTe hote haiN|' gAthA ke anusAra cAndravarSameM 35413 = 354.19 dina-rAta hote haiN| vartamAna gaNanAke anusAra yaha avadhi 354.36 dina-rAta hai| 2. adhikamAsa :-sauravarSa aura cAndravarSakA milAna karaneke lie prati tIsa cAndra mAsoMke bAda eka adhikamAsa ginA jAtA thA, isa prakAra pA~ca saura varSoM meM bAsaTha cAMndra mAsa hote the (gAthA 93 aura 62) / isa paMcavarSIya yugakA Arambha zrAvaNa kRSNa pratipadAse mAnA jAtA thA (gAthA 55) tathA isake pahale, dUsare aura cauthe varSa cAndra kahalAte the evaM tIsare pA~cave varSa abhivardhita kahalAte the (gAthA 50) / vartamAna gaNanAmeM adhikamAsa itanA niyamita nahIM hotaa| jisa candramAsameM sUryakA eka rAzise dUsarI rAzimeM saMkramaNa nahIM hotA, use adhikamAsa kahA jAtA hai tathA jisa candramAsameM sUryakA do bAra rAzi sakramaNa hotA hai, usameM kSaya mAsa bhI hotA hai / isa gaNanAse 19 varSoM meM sAta mAsa hote haiM / 3. tithigaNanA :-gAthA 105 ke anusAra pratyeka tithiko avadhi 2933 muhUrta hotI hai / dinarAta aura tithikA milAna karaneke lie varSA, hima aura grISmake pratyeka cAra mAsoMmeM tIsare aura sAtaveM pakSa caudaha dinake gine jAte the (bhAdrapada, kArtika, pauSa, phAlguna, vaizAkha aura ASAr3hake zukla pakSa 14 dinake the aura zeSa pakSa 15 dinake the (gAthA 112) / vartamAna tithigaNanA itanI niyamita nahIM hai| 1. arvAcInaM jyotirvijJAnam (ramAnAtha sahAya, vArANaseya saMskRta vizvavidyAlaya, 1964), pR0 24 2. iNDiyana ephimerIja (svAmikannu pille, madrAsa 1922)ke pratyeka khaNDakI bhUmikAmeM isakA saMkSipta spaSTIkaraNa diyA gayA hai / - 411 -

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candra aura sUryakI dRzya sthitimeM 12 aMzake aMtara honekI avadhiko tithi kahA jAtA hai| candra aura pRthvIkI bhramaNa kakSAe~ dIrghavRttAkAra honese yaha avadhi kabhI eka dina-rAtase adhika bhI hotI hai| taba eka hI tithi do dinoMmeM honese tithikI vRddhi kahI jAtI hai tathA jaba koI tithi sUryodayake bAda kabhI Arambha hokara dUsare dinakA sUryodaya honeke pUrva hI samApta ho jAtI hai, taba usa tithikA kSaya kahA jAtA hai|' 4. candra aura sUrya vistAra :-gAthA 144 ke anusAra candrakA viSkambha (vyAsa) 5661 yojana tathA saryakA 48/61 yojana hai| koNamApaka yantroM aura trikoNamitike niyamoMke AdhAra para ko gaI vartamAna gaNanAke niSkarSa isa viSayameM bilakula bhinna hai| vartamAna gaNanAke anusAra candrakA vyAsa 2059,9 mIla tathA sUryakA vyAsa 864000 mIla hai / 5. sUryakI gati :-gAthA 196 ke anusAra sUryake vRttAkAra bhramaNa mArgakA nyUnatama 315089 yojana tathA adhikatama 318350 yojana hai| sUrya sATha muhUrtameM meru parvatakI eka parikramA pUrI karatA hai / ataH sUryakI prati muhUrta gati nyUnatama 525105 yojana evaM adhikatama 5306.8 yojana hotI hai| jise purAtana dhAraNAmeM sUryakI dainika gati kahA jAtA thA, use Adhunika dhAraNAmeM pRthavIkI apanI dhurI para ghUmanekI dainika gati kahA jAtA hai| bhUmadhyarekhA para yaha gati lagabhaga eka hajAra mIla prati ghaMTA (yA lagabhaga AThasau mIla prati muhUrta) AMkI gayI hai| vartamAna bhAratakA pUrvapazcima vistAra lagabhaga do hajAra mIla arthAt 250 yojana hai / purAtana gaNitake anusAra isakI pUrvasImA aura pazcima sImAke sUryodaya samayameM 1/20 muharta arthAt lagabhaga DhAI minaTakA antara honA caahie| vartamAna nirIkSaNoMmeM antara lagabhaga do ghaMTekA hai| 6. candra aura nakSatroMkA yoga :-candra ke bhramaNa mArga meM dikhane vAle 28 nakSatroMkI tArakAoMmeM paraspara aMtara adhika nahIM hai| pratyeka nakSatrase candrakA yoga kitanI avadhi taka rahatA hai, isakA vivaraNa gAthA 150-153 meM hai| isake anusAra zatabhiSa, bharaNI, ArdrA, AzleSA, svAti aura jyeSThA-ina nakSatroMmeM candra 15 muhUrta rahatA hai, uttarAphAlgunI, uttarASAr3hA, uttarAbhAdrapadA, punarvasu aura vizAkhAmeM candra 45 muhUrta rahatA hai tathA zeSa 15 nakSatroMmeM candrakA nivAsa 30 muhUrta hotA hai, sabase kama avadhi abhijita nakSatrakI hai jo eka dina-rAtakA saDasaThavA~ bhAga kahI gaI hai| vartamAna gaNanAmeM nakSatroMmeM candrake yogakI avadhimeM antara to hai, parantu vaha itanA adhika nahIM hai kyoMki grahabhramaNamArgake khagolavRttake sattAisa samAna vibhAga kara unheM nakSatra kahA gayA hai| abhijitako aba nakSatroMmeM nahIM ginA jaataa| nakSatrakA vistAra samAna mAnane para bhI candrakI bhramaNakakSA dIrghavRttAkAra honese pratyeka nakSatrase usake yogakA samaya kama adhika hotA hai / udAharArtha, isa 1979 ke bhAdrapada mAsameM nyUnatama samaya dhaniSThA nakSatrakA 20 ghaMTe 1. iNDiyana ephimerIja (svAmikannu pille, madrAsa 1922)ke pratyeka khaNDakI bhUmikAmeM isakA saMkSipta spaSTIkaraNa diyA gayA hai| 2. arvAcInaM jyotivijJAnam, pR0 56 aura 97 3. bhAratakI pazcimI sImAkI dezAMtara rekhA 68 aMza aura pUrvI sImAkI 97 aMzakI hai, pratyeka aMzake sUryodayakA samaya usake pUrvavartI aMzake sUryodayake samayase cAra minaTa bAdakA hotA hai (jioNgraphI Apha iNDiyA-gopAla siMha, dillI 1976 tathA TippaNI 9,10 kA sandarbha)

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53 minaTa ( lagabhaga 26 1 / 4 muhUrta ) tathA adhikatama samaya maghA nakSatrakA 27 ghaMTe 2 minaTa (lagabhaga 33 3/4 muhUrta ) hai / ' 7. dinakI vRddhi hAni :- gAthA 305-310 ke anusAra dinarAta ke tIsa muhUrtta meM dina aura rAtakI avadhi badalane kA jo krama hai, usameM nyUnatama dina aura nyUnatama rAtrikI avadhi meM bAraha muhUrtta aura adhikatama avadhi aThAraha muhUrta batAI gaI hai / Adhunika nApameM yaha kramasaH 9 ghaMTe 36 minaTa aura 14 ghaMTe 24 minaTa hotI hai / vartamAna nirIkSaNoMke anusAra dina aura rAtakA aMtara akSAMzoMke anusAra badalatA hai / yahA~ jo aMtara batAyA gayA hai, vaha vartamAna bhAratakI uttarIsImAke akSAMza 35 ke lie sahI hai / yaha nirIkSaNa usa samayakI ora saMketa karatA hai jaba usa pradezakI rAjadhAnI takSazilA vidyAkA kendra thI / bhAratake madhyabhAgameM sthita jabalapurameM dina aura rAtakI nyUnatama aura adhikatama avadhi 10 ghaMTe 35 minaTa aura 13 ghaMTe 25 minaTa hai / 3 isake dakSiNameM yaha aMtara aura kama hote hue bhumadhyarekhA para zUnya ho jAtA hai - vahA~ dina-rAta samAna hote haiM / uttara meM yaha aMtara bar3hate hue 66.6 akSAMza para 24 ghaMTe ho jAtA hai - vahA~ 22 jUnako 24 ghaMTekA dina aura 24 ghaMTekI rAta 22 disambarako hotI hai / uttarI aura dakSiNI dhruva para isase bhI adhika chaha mAsakA dina aura utanI hI bar3I rAta hotI hai / gAthA 194-195 ke anusAra sUryakA paribhramaNa mArga jambUdvIpakI paridhike 180 yojana bhItara hai aura adhikatama paribhramaNa mArga jambUdvIpakI paridhike 330 yojana bAhara hai arthAt itane kSetra meM sUryakiraNa lambarUpa par3a sakate haiM / vartamAna gaNanAke anusAra, pRthvIke jisa kSetra meM sUryakiraNa laMbarUpa par3a sakate haiM, usakI uttara sImA karkavRtta aura dakSiNa sImA makaravRtta hai / karkavRtta bhAratake lagabhaga madhya meM haiM jisakI dakSiNa samudra taTase dUrI lagabhaga eka hajAra mIla arthAt 125 yojana hai / makaravRtta isa dakSiNa samudra taTake dakSiNa meM lagabhaga do hajAra mIlapara arthAt 250 yojanapara hai / karkavRtta para sUrya kiraNa lambarUpa par3ate haiM, usa dinase dakSiNAyana aura makaravRttapara sUrya kiraNa lambarUpa par3ate haiM usa dinase uttarAyaNakA Arambha hotA hai / 1. ye nakSatroMkI avadhiyA~ zrI rAmacandra agravAla ke jabalapura paMcAMgake anusAra haiM / 2. bhAratIya jyotiSakA itihAsa ( gorakha prasAda, lakhanaU, 1956, 1956), pR0 46 / vedAMga jyotiSameM yahI avadhi milatI hai / 3. ye avadhiyA~ bhI zrI agravAlake paMcAMgake anusAra haiM / bhAratake vibhinna akSAMzoMmeM sUryodaya samaya aMtarakI sAraNI svAmikantu pillane iNDiyana ephimerIjake prathama khaMDa meM dI hai / 4,5. bhugolake bhautika siddhAMta ( e0 dAsagupta, dillI 1974), pR0 33 se 37 / - 413 -

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cikitsIya jyotiSa ke kSetra meM jaina sAhitya kA yogadAna DaoN0 jJAnacandra jaina Ayurvedika mahAvidyAlaya, lakhanaU, (u0 pra0) anAdikAlase sRSTimeM AvirbhUta prANimAtrake hRdayameM sadaivase yaha abhilASA utkRSTa rUpameM vidyamAna rahI hai ki vaha sadaiva svastha rahatA huA sukhapUrvaka jIvana yApana karate hue sukhasamRddhike zikharako prApta karake apane punarjanmako bhI sukhamaya banA sake / prANimAtrakI isa icchAko AcAryoMne nimna je tribhuvanameM jIva anantA, sukha cAheM, duHkha to bhayavanta / tAte duHkhahArI sukhakAra, kaheM sIkha guru karuNAdhAra / rUpameM vyakta karate hae sukhamaya jIvana yApana karanekA upAya bhI batalAyA hai| prANimAtrako isa jIvanameM pAralaukika sukhadhana hetu, caturvargakI prApti hetu puruSArtha karanA cAhiye / caturvargameM dharma, artha, kAma evaM muktikA samAveza kiyA gayA hai| ina cAroMkI prAptike lie Arogya prApti mUlarUpase Avazyaka hai kyoMki sukha rUpa abhilASA ArogyameM hI nihita hai aura jisa duHkharUpI bAdhAse prANimAtra bhayabhIta hai, vahI Arogya yA vikAra hai : sukhasaMjJakamArogyaM vikAro duHkhameva ca / isa prakAra sukhI jIvanake lie Arogya mUlabhUta tattva hai| parantu Arogya prAptike mArgameM roga bAdhA hote haiN| isase zreSTha jIvana prApta nahIM ho pAtA hai / yathA dharmArthakAmamokSANAmArogyaM mUlamuttamam / rogAstasyApahartAraH zreyaso jIvitasya ca / / ataeva Arogya mArgake bAdhaka rogoMkI dUra karaneke lie hI 'kit rogApanayane' ke anusAra cikitsA kAryakA prAvadhAna kiyA gayA hai / prANimAtrakI mUlabhUta icchAke anurUpa cikitsA kAryake bhI do prayojana haisvasthake svAsthyakI rakSA karanA (svasthyasya svArathyarakSaNam) aura dUsarA, rogIkA rogaharaNa karanA (Artasya roghrnnN)| isI punIta uddezyako dRSTigata rakhakara AcAryoMne cikitsA kAryako sarvazreSTha pratipAdita kiyA hai| isa rogonmUlaka pAvana kartavya hetu kAlakramake anusAra Ayurveda, ailopaithika, yUnAnI homyopaithika, siddha Adi cikitsAkI anekoM paddhatiyoMkA AviSkAra evaM vikAsa dina-pratidina hotA jA rahA hai| isake pratiphala svarUpa cikitsAvijJAnake AcAryone maleriyA jaisI janapadodhvaMsakAraka vyAdhiyoMke unmUlanakA dAvA kiyA hai / ve yakSmA, kuSTha jaisI mahAvyAdhiyoMke niyantraNakI ghoSaNA bhI kara rahe haiM / isa prakAra cikitsA vijJAna nitya navIna anveSaNoM dvArA roga saMtapta mAnavako Arogya pradAna karanekI dizAmeM agrasara ho rahA

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hai| parantu phira bhI kabhI-kabhI usa samaya nirAza honA par3atA hai athavA vicAraNIya sthiti utpanna ho jAtI hai jaba ucita nidAna evaM cikitsA dvArA rogIkI cikitsAke samaya lAbha hote-hote kAlakramake anusAra yA to lAbha kama hone lagatA hai athavA viparIta sthiti hokara hAni dRSTigocara hone lagatI hai / udAharaNArtha, jalodara, prameha, zvAsa evaM anyAnya rogiyoMmeM aisI paristhitiyA~ utpanna ho jAtI haiN| usa samaya mastiSkameM vicAra utpanna hone lagate haiM ki kyA tridoSake atirikta bhI rogotpattike lie anya tattva uttaradAyI ho sakatA hai| UhApohake phalasvarUpa jyotiSavijJAnakA vicAra AyA evaM tadanurUpa sahayoga kArya sampAdita karanepara utsAhavardhaka pariNAma prApta huA / udAharaNArtha, aise eka AturakA itivRtta prastuta hai| rogIkA nAma- rAmagopAla, vaya, 40 varSa mukhyavyathA- dandazUla, dantaharSa, dantaveSTa zotha, raktasrAva, agnimAMdya ityAdi / rogI lagabhaga pA~ca varSase ukta vyAdhise pIr3ita rahA hai| parIkSaNa karanepara roganidAna dantaveSTa kiyA gyaa| isakI samucita cikitsA vyavasthA kI gii| prArambhameM cikitsopacArase AzAnukUla lAbha huA evaM upacAra calatA rahA / kabhI-kabhI rogIke pramAdavaza cikitsA nyUnatAke kAraNa tathA kabhI anAyAsa hI pratIta huA ki lAbha apekSAkRta nyUna ho rahA hai| chaha mAsa pazcAt vyAdhi vRddhi hokara pUyasrAva hone lagA tathA zanaiH zanaiH dantapAtana bhI hone lgaa| rogI evaM cikitsakake lie vicAraNIya sthiti utpanna ho gii| taba jyotiSavijJAnake anusAra Aturake janmAMga (citra 1) kA adhyayana kiyA gyaa| tadanasAra Aturake janmakAlameM lagnameM vaSa rAzi hai evaM isapara pApa graha zanikI tIna caraNa, rAhukI eka caraNa, sUryakI do caraNa tathA maMgalakI eka caraNa dRSTi hai| bRhadajjAtaka aniSThAdhyAya 23 / 15 ke anusAra isa janmake vyaktiko dantarogI honA cAhiye / isaliye isake svarUpasvAsthya lAbhake liye cikitsopacArake sAtha graha zAntikA vidhAna taMtra 9rA. sArokta paddhatise karanA caahiye| isake liye nimna japoMkA vidhAna hai : zanigraha zAntihetuH OM zaM zanaizcarAya namaH kA 23000 bAra jApa / rAhugraha zAntihetu, OM rAM rAhave namaH kA 18000 bAra jApa / sUryagraha zAntihetu, OM ghRNiH sUryAya namaH kA 7000 bAra jApa / maMgalagraha zAntihetu, OM AM aMgArakAya namaH kA 10000 bAra jApa / jaina sAhityameM bhI graha zAntikA vidhAna pAyA jAtA hai| kavivara manasukhasAgarajI kRta navagraha ariSTanivAraka vidhAna ke anusAra zani graha zAntihetu zani ariSTa nivAraka zrImunivrata jinapUjA, rAhu graha zAnti hetu rAhu ariSTa nivAraka zrI neminAtha jinapUjA, sUryagraha zAntihetu sUrya ariSTa nivAraka zrI padmaprabhu jinapUjA, maMgala graha zAntihetu ariSTa nivAraka zrI vAsupUjya jinapUjAkA vidhAna kiyA gayA haiM / pUjana pazcAt mahAmantra NamokArake 1008 bAra japakA bhI vidhAna hai| prastuta rogIko ina pUjA aura bu 72. -415 -

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jApoMke tiye salAha dI gii| aisA karanepara lAbha haa| danta pAtana ruka gayA evaM anya lakSaNoMkA bhI zamana huaa| rogI sAmAnya jIvana yApanameM sakSama ho gyaa| agnimAMdya zeSa hai jo bhaviSyake upacArake nirdeza kA sUcaka hai / isaprakAra anya 15 rogiyoMkI cikitsAmeM isa vidhikA saphala prayoga kiyA gayA hai| isa prakArake avalokanase yaha spaSTa hai ki grahoMkA vyAdhiyoMse sambandha haiN| isa sambandhameM vistRta adhyayanake liye jyotiSazAstrake vibhinna prAmANika granthoMkA adhyayana tathA tadanurUpa prayoga karanA upayogI hogaa| isa viSayameM mahAvIrAcAryakA jyotiSapaTala, zrIdharAcAryakI jyotinividhi, durgadevakA riTThasamuccaya, naracandrakA jyotiSaprakAza Adi granthoMke gambhIra vilokanakI AvazyakatA haiM / uparokta prayogase pratIta hotA hai ki jyotiSavijJAnake sahayogadvArA rogonmUlanameM apekSAkRta adhika zIghra saphalatA prApta hogii| yadi graha prabhAva mandasvarUpakA hai, to roga zamana zIghra hogA / yadi graha prakopa adhika hai, to adhika sakriya upacArase lAbha hogaa| ugra graha prakopa honepara upacAra prayAsoMdvArA kamase kama vyAdhi yA vedanAmeM mandatA to lAyI hI jA skegii| janmAMga adhyayanadvArA bhaviSyameM utpanna honevAlI vyAdhikI pUrva sUcanA prApta honepara usake pratibandhaka upAyoM dvArA anAgata bAdhA pratibandha jaise pakSakI ora bhI agrasara huA jA skegaa| yaha AzA karanI cAhiye ki cikitsIya kSetrameM jaina sAhityameM varNita jyotiSa vijJAnake sahayogase rogonmUlaka evaM rogapratibandhaka kAryAmeM saphalatA prApta karaneke liye pUjAoM aura japoMkI upayogitAkA adhyayana eka rocaka evaM jJAnavardhaka viSaya pramANita hogaa| lekhaka to isa viSayake adhyayanakA prArambha mAtra kara rahA hai| - 416 -

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AcArya mahAvIrako rekhAgaNitIya upapattiyA~ svAmI satyaprakAza sarasvatI, ilAhAbAda jaina gaNitajJoMmeM sabase adhika khyAti gaNitasAra saMgrahake racayitA mahAvIrakI hai| anya jaina gaNitajJoMmeM abhayadevasUri, siMha tilaka sUri aura amarasiMha yatike nAma prasiddha haiN| trizatikAko TIkA karanevAle vallabha bhI jaina the, aura unhone TIkA telagu bhASAmeM kI thii| siMhatilaka suri, (1275 I0) ne zrIpatike gaNitatilakakI TIkA kI, kucha jainavidvAnoMne zrIdharAcAryako bhI jaina mAnA kintu spaSTatayA pATIgaNitake racayitA zrIdharajI zaiva hindra the / abhayadevasari (1050 I0) ne prasiddha jainagna sUtrakI TIkAmeM zrIdharakA nAma to nahIM liyA, kintu zrIdharakI pATIgaNita aura trizatikA-ina donoM granthoMse uddharaNa diye haiM (sadRza dvirAzighAta; 24, 28; samatrirAzihati; 11, 15) / prAcIna bhAratIya gaNitajJoMkI pUrvAparatA nimna sana-saMvatoMse prakaTa hotI hai| vakhasAlI hastalipi 200 I0, prathama AryabhaTakA AryabhaTIya (janma 476 I0), bhAskara prathama (629 I0), brahmaguptakA brahmasphuTasiddhAnta, (628 I0), pRthUdaka svAmI nAmaka bhASyakAra (860 I0), skandasena (jisakA ullekha pRthUdakasvAmIne apane bhASyameM kiyA hai) navIM zatI I0 se pUrva, lallakI pATIgaNita aura siddhAntatilaka (8vIM zatI I0), govindakI govindakRti (9vIM zatI I0), laghubhAskarIyake TIkAkAra zaMkara nArAyaNa (869 I0) aura udayadivAkara (1073 I0), mahAvIrakA gaNitasArasaMgraha (850 I0), zrIpatikA gaNitatilaka aura siddhAntazekhara (1039 I0), bhAskara dvitIyakI lIlAvatI (1150 I0), AryabhaTTa dvitIyakA mahAsiddhAnta (950 I0), aura nArAyaNakI gaNitakaumudI (1356 I0) mahAvIrakA gaNitasAra-saMgraha grantha gaNitake vizeSajJoMke liye bar3e kAmakI vastu hai| yaha prAcArya kannar3a pradezakA jaina vidvAn thA / AryabhaTTa aura bhAskara evaM brahmaguptake samAna AcAryoMne gaNitakA adhyayana jyotiSake pariprekSyameM kiyA thA, kintu mahAvIrakA gaNitasArasaMgraha aura zrIdharAcAryake pATIgaNita aura trizatikA grantha vizuddha gaNitake grantha haiM / jainadharmake AcArya gaNitazAstrake svatantra adhyayanako bhI prArambhase mahattva dete Aye haiN| yaha ThIka hai ki ve yaha bhI svIkAra karate haiM ki gaNitakA jyotiSameM bhI upayoga hai, para gaNitake adhyayanakA svataH apanA bhI eka kSetra hai| mahAvIrake samaya taka brahmaguptakI pratiSThA sarvamAnya ho gayI thI, pRthUdaka svAmIne brahmasphuTasiddhAntakA bhASya kiyaa| yaha AcArya bhI mahAvIrakA lagabhaga samakAlIna thaa| donoM hI 850-860 I0 ke kAlake haiN| zrIdharAcArya mahAvIrake granthase paricita thA, kaI kSetroMmeM usane mahAvIrake gaNitIya kAryako parivaddhita bhI kiyaa| gaNitasAra-saMgrahameM jo bAta mahAvIrane 6 zlokoMmeM dI hai, zrIdharane use apanI trizatikAmeM 4 paMktiyoMmeM hI samApta kara diyA hai| zrIdharakI ye cAra paMktiyA~ nimna haiM (trizatikA, udAharaNa 26) : kAminyA hAravallayAH suratakalahatAmoktikAnAM truTitvA / bhUmI yAtastribhAgaH zayanatalagataH paJcamAMzazca dRSTaH AttaH SaSThaH sukezyA gaNakadazamakaH, saMgRhItaH priyeNa / dRSTaM SaTkaJca sUtre kathaya katipayauktikaireSa hAraH / gaNitasAra-saMgrahameM yahI prazna 12 paktiyoMmeM hai / (4 / 17-22)

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kAcid vasantamAse prasUnaphalagucchabhAranamrodyAne / tanmauktika-pramANaM prakIrNakaM vetsi ceta kAthaya / hamane yahA~ prathama aura antima paktiyA~ hI uddhRta kI hai| mahAvIrake gaNitasAra-saMgrahakA prabhAva lagabhaga sabhI uttarakAlIna gaNitIya granthoMpara haiM, yaha to mAnanA hI par3egA / apane racanAkAlake Der3ha sau varSoM ke bhItara hI isa granthakI khyAti dakSiNa bhAratameM bahuta phaila gayI thI, rAjAmundarIke adhIza rAjarAjanarendrake saMrakSaNameM isakA telagumeM padyAnuvAda pAvalUri mallane kiyA thA, madrAsake rAjakIya pustakAlayameM isa anuvAdako pratilipi vidyamAna hai / 1912meM ema0 raMgAcAryane gaNitasAra-saMgrahakA aMgrejI anuvAda (praznottara sahita) kiyA jo madrAsa sarakArakI orase prakAzita huA thA / kolambiyA vizvavidyAlaya, nyUyArkake DeviDa yUjIna smithane isakI bhUmikA likhI thii| kSetramiti aura kSetraphala bhAratavarSa meM rekhAgaNitakI paramparA vaidika zrotakAlase calI A rahI hai| yajJakI citiyoM aura vediyoMke nirmANake sambandhameM, pichale katipaya varSoMse mero ruci zalbagranthoMke prati rhii| abhI kucha mAsa hI huye, cAra zulbasUtrakA saMgraha maine DA0 USAjyotiSmatIke sahayogase prakAzita kiyA-baudhAyana-zulbasUtra, Apastamba-zulbasUtra, kAtyAyana-zulbasUtra aura bhAmaha-zulbasUtra / baudhAyana aura Apastamba-zulbasUtroMkI prAcIna katipaya TIkAe~ bhI hama loga prakAzita kara cuke haiN| ina zulbasUtroMmeM prasaMgavaza vRtta, dIrghacaturasra, samacaturasra aura prauga (tribhujoM) kI rekhAgaNita aura unake kSetraphaloMkA acchA vidhAna hai| zalbasUtrakI vaidika paramparAmeM hI taraha-tarahakI iSTaka banAnekI paramparA Arambha haI aura kSetramiti kA bhI isI paramparAmeM janma huaa| pATIgaNitoMmeM bhI eka-do adhyAya kSetramitike rahate Aye haiN| zrIdharAcAryake grantha pATIgaNitameM zrIDhI vyavahArake bAda antima adhyAya kSetra vyavahArakA hai| kSetra jAtibhedase daza prakArake mAne gaye haiM : taba daza kSetrajAtayo bhavanti, samatribhujaM, dvisamatribhujaM, viSamatribhujaM, samacaturasraM, trisamacaturasra, dvisamacaturasraM viSamacaturasraM, dvidvisamacaturasraM, AyatacaturasraM, vRttaM, dhanuriti / ina kSetroMke sambandhameM aneka pAribhASika zabdoMkA prayoga hotA hai, jaise bhuja, bhUmi, mukhaM, koTi, karNa, lamba, avadhA, hRdayaM, paridhi, vyAsa, jyA, zarazcApa ityAdi / mahAvIrane gaNitasAra-saMgrahameM 16 jAtiyoMke kSetroMkA ullekha kiyA hai : 1. tIna jAtiyoMke tribhuja-(ka) sama (tInoM bhujA barAbara), dvisama (do bhujAe~ barAbara), aura viSama (tInoM bhujAe~ alaga-alaga mApa kii)| 2. pA~ca jAtiyoMke caturasra-(ka) sama, (kha) dvi-dvi-sama (equidichostic), (ga) dvisama (equibilateral), (gha) trisama (equitritilateral), (Ga) viSama (inequilateral). 3, ATha jAtiyoMkI gheredAra AkRtiyA~ (vRtta):-(ka) samavRtta (circle), (kha) ardhavRtta, (ga) AyatavRtta (ellipse), (gha) kambukAvRtta (zaMkhakI AkRtikA), (Ga) nimnavRtta (concave circle), (ca) unnatavRtta (convex ciscle), (cha) bahicakravAlavRtta (outlying annulus), (ja) antazcakravAla vRtta (inlying annulus).

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solaha jAtiyoMke ina kSetroMke kSetraphala nikAlanekI do prakArakI vidhiyoMkA ullekha mahAvIrane kiyA hai : (ka) vyAvahArika (approximate) aura sUkSma ( accurate ) : kSetra jinapraNItaM phalAzrayAd vyAvahArikaM sUkSmamiti / bhedAd dvidhA vicintya vyavahAraM spaSTametadabhidhAsye / / 7-2 // yaha kahanA kaThina hai ki yUkliDake prameyoMkA paricaya mahAvIra yA anya kSetrajJa gaNitajJoMko thA yA nhiiN| saMbhavatayA rekhAgaNitIya tarkakA usa prakArakA vikAsa isa dezameM nahIM huA, jaisA ki yUnAnameM / tribhujake koNoMko nApanekA koI paimAnA (DigarI yA samakoNoMkA) usa samaya nahIM thA kintu jyA ( Sine) ke rUpakA anupAta unheM paricita thA / jyAoMkI apekSAse hI koNa vyakta kiye jAte the / tribhujoM aura caturasroMke kSetraphala nikAlaneke sUtroMkA vikAsa mahAvIrane kiyA pratyeka tribhujake tInoM zIrSa eka vizeSa vRtta (parimaNDala, zulbasUtroMkI paribhASA meM) para sthita hote haiM kintu sabhI caturasroM (quadrialtarals) ke liye aisA honA Avazyaka nahIM hai / brahmaguptane bra0 sphu0 si0 12 21 [ // ] aura mahAvIrane [ga0sA0 saM0 9 / 50 [ / / ] ne isa bAtakA dhyAna nahIM rkkhaa| donoMne sabhI caturasroMke kSetraphalake liye nimna sUtra diyA : / / caturasrakA kSetraphala = s (s - a ) ( s - b) (s - c) (s - d ) isa sUtra meM s = cAroM bhujAoMke yogakA AdhA; a, b, c, d = cAra bhujAoMkI pRthak pRthak lambAI / tribhujako aisA caturasra mAna sakate haiM, jisakI eka bhujAkI lambAI zUnya ho, arthAt d = samIkaraNase, tribhujakA kSetraphala = Vs (sa) (s -- b) (s c) jahA~ a, b, c tInoM bhujAoMkI pRthaka pRthaka lambAI hai, aura 9 = 2 (a + b + c) vastutaH mahAvIra aura brahmaguptake ye samIkaraNa unhIM caturasroMke liye yathArtha hai jinake cAroM zIrSa vRttakI paridhi para hoM (eyclic quadrilateral) / sabhI caturasroMke liye sAmAnya samIkaraNa nimna hogA : D d S= 9 ka Q ga citra 1. cakrIya caturasra a + b + c + d 2 a = So - - 419 - ka citra 2. acakrIya aturasra < ka + Page #463
caturasrakA kSetraphala = / (s - a) (s - b) (s - c) (s jahA~ ( cakrIya caturasra meM a = 90deg, Cos a = 0, citra 1 ) a = caturasra ke Amane-sAmaneke koNoMke yogakA AdhA caturasroMkA kSetraphala nikAlaneke liye mahAvIrane nimna niyama pratipAdita kiyA hai : bhujAvRtyardhacatuSkAd bhujahInAd ghAtitAt padaM sUkSmaM / mukhatalayutidalamavalamba guNairna athavA yahI bAta zrIdharakI pATIgaNita meM isa prakAra kahI gayI hai : viSamAha / ( 117) arthAt cAroM bhujAoMkA yoga nikAlakara usakA AdhA karo aura isa phalameM kramazaH pratyeka bhujA kI lambAI ghaTAo, phira cAroMko guNA karo, phira isakA vargamUla nikAla lo| aisA karanese caturasrakA kSetraphala nikala AvegA / bhujayutidalaM caturdhA bhujahInaM tadavadhAtpadaM gaNitam sadRzAsamalambAnAmasadRzalambe yaha smaraNa rakhanA cAhiye ki yaha niyama sabhI caturasroMke liye lAgU nahIM hai / dvitIya AryabhaTTa spaSTatayA iMgita kiyA haiM ki tribhujoMke liye to yaha niyama ThIka hai, kintu jaba taka karNa ( diagonal) kA jJAna na ho, caturasrakA na to kSetraphala nikAlA jA sakatA hai aura na isake lambaka nirdhArita kiye jA sakate haiM : - a b c d Cos2 C. binA karNake jAne jo gaNitajJa caturasra kSetrakA kSetraphala nikAlanA cAhate haiM, ve mUrkha aura pizAca haiM / aise kaThora zabda AryabhaTTa dvitIyane kahe haiM / mahAvIra, brahmagupta, zrIdhara Adine caturasroMke viSaya meM jo kahA hai, vaha kevala cakrIya caturasroMke viSayameM hai / pA~ca jAtiyoMke caturasroMke karNa jAnane ke liye mahAvIrane nimna niyama diyA hai : athavA karNajJAnena vinA caturasra lambakaM phalaM yadvA / vaktuM vAJchati gaNako yo 'sau mUrkhaH pizAco vA / / ( mahAsiddhAnta, 25 / 70 ) ( cakrIya ) caturasrakA karNa viSamacatura / / (ga0 sA0 saM0 7150 ) yaha niyama bhI kevala cakrIya caturasroMke lie yathArtha hai, Uparake zlokameM jo kahA hai, use hama bIjagaNitIya zabdoM meM nimna prakAra vyakta kara sakate haiM : kSitihataviparItabhujA mukhaguNabhujamizritau guNacchedau / chedaguNI pratibhujayoH savargayuteH parda karNau || (ga0 sA0 saM0, 7154) = = (ac + bd) (ab + cd) ad + bc (ac + bd) (ad + bc ) ab + cd vRttameM vyAsa aura paridhikA sambandha - mahAvIrake anusAra yadi vRttake vyAsako 10 ke varga mUlase guNA kara diyA jAya, to paridhikA mAna nikala AtA hai / Aja kala ke zabdoM meM 80=p paridhi vyAsa = = 3.16 - 420 -

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vRttakSetra-vyAso dazapadaguNito bhavet parikSepaH / vyAsacaturbhAgaguNaH paridhiH phalamardhamarcetat / / (ga0 sA0 saM0, 760) vyAsax/104 vyAsa paridhi x vyAsa = vRttakA kSetraphala = - vyAsa = 2 vyAsArdha = 2r; vRtta kA kSetraphala = ruri AryabhaTa prathamane vRttakI paridhi aura usake vyAsakA sambandha nimna saMkhyAse vyakta kiyA hai : - -Tra pArASa vyAsa = 62632 = 3.1416 (AryabhaTa) 20000 16 4 3927 = 3.1416 (bhAskara) 1641250 AyatavRtta ( ellipse ) arthAt dIrghavRttake vyAsa aura paridhi-AyatavRttako Aja hama dIrghavRtta kahate haiM / isake do vyAsa hote haiM / eka to bar3A aura dUsarA choTA / AyatavattakI paridhi aura kSetraphalake sambandhameM mahAvIrakA niyama nimna hai : gha citra 3. AyatavRtta AyAma = kakha = a, vyAsa yA viSkambha = gagha = b vyAsakRtiSSaDguNitA dviSaDguNAyAmakRtiyutA (paraM) paridhiH / vyAsacaturbhAgaguNAzcAyatavRttasya sUkSmaphalam // (ga0 sA0 saM0, 7 / 63) choTe vyAsa (viSkambha) ke vargako 6 se guNA karo aura lambe vyAsa (AyAma) ke dugunekA varga lekara isameM jodd'o| isa vargakA jo vargamUla hogA, vaha paridhikI lambAI hogii| paridhiko choTe vyAsake caturthAMzase guNA kareM, to AyatavRttakA kSetraphala nikala jaavegaa| isI bAtako hama bIjIya samIkaraNameM nimna prakAra vyakta kara sakate haiM: paridhi:/6b4ad jahA~ b = AyatavRttakA choTA vyAsa; a = AyAtavRtta kA bar3A vyAsa (AyAma) AyatavRttakA kSetraphala = paridhi x b/4 = b/4/6b* +4 (yaha smaraNa rakhanA cAhiye ki mUla zlokameM yaha nahIM likhA ki paridhi nikAlaneke lie 6b+4a'kA vargamUla nikAlanA hai)| -421

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mahAvIrane abhyAsake liye eka udAharaNa diyA hai : kSetrasya AyatavRttasya viSkambho dvAdazaiva tu / AyAmastatra SaTtriMzat paridhiH kaH phalaM ca kim // ( ga0 sA0 saM0, 7122) arthAt yadi eka Ayata vRttakA viSkambha (choTA vyAsa) 12 aura AyAma ( bar3A vyAsa ) 36 hai, to usakI paridhi aura kSetraphala batAo / paridhi = / 6b2 + 4a2 = 6 x 12 x 12 + 4 x 36 x 36 = 36 x 24 + 4 x 36x36 = 6 x 2 6 + 36 = 12/42 12 x 6.48 = 77,76 = kSetraphala = b/4 x 12/42 = 3 x 12/42 = 36 x 6.43 = 233.28 mahAvIrane AyatavRttoMkI paridhi aura kSetraphala nikAlanekI eka sthUla yA vyAvahArika vidhi bhI dI haiM : vyAsArdhato dviguNita AyatavRttasya paridhirAyAmaH / viSkambhacaturbhAgaH pariveSahato bhavetsAram || (ga0 sA0 saM0, 7 / 21) arthAt bar3e vyAsa meM choTe vyAsakA AdhA jor3o aura ise dose guNA kro| aisA karanese AyatavRttakI paridhi milegI / isa paridhiko choTe vyAsa (viSkambha ) ke cauthAI mAnase guNA karo, to kSetraphala milegA / paridhi = 2 (a + b / 2 ) kSetraphala = b/4 x 2 (a + b / 2) Uparake udAharaNameM, a = 36, b = 12, phalataH paridhi = 2 ( 36 x 12/2) = 2 x 42 = 84 kSetraphala = 3 x 84 = 252 uttara sthUla arthAt truTipUrNa haiM; sUkSmamAnameM paridhi 77.76 aura kSetraphala 233.28 hai / kambuka kSetra (conchiform ) kI paridhi aura kSetraphala nikAlanA - ina kSetroMke sambandhameM bhI mahAvIrane sthUla aura sUkSma mAnoM ke nikAlaneke pRthak-pRthak niyama diye haiM / D citra 4. kambukavRtta kambukake samAna vRtta ( citra 4. ) kI adhikatama caur3AImeMse kambukake mukhakA AdhA ghaTAo aura ise phira tInase guNA kro| aisA karanese kambuka vRttakI paridhi milegI / isa paridhike Adheke vargakA eka tihAI lo aura isameM mukhake AyAmake Adheke vargakA 3/4 jor3o, to kambuka vRttakA kSetraphala milegA / vadanArthono vyAsastriguNaH paridhistu kambukAvRtte / valayArdhaM kRtitryaMzo mukhArdhavargatripAdayutaH / / (ga0 sA0 saM0, - 422 - 7 / 23)

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mAna lo kambuvRttakA vyAsa = a, mukhakA AyAma = m; tau paridhi = 3 ( a - 22 m ) kSetraphala = [28 (a - 1m ) ]2 x 3 + (m / 2 ) " x 2 eka anya sthala para mahAvIrane kambu-nibha vRttakI paridhi (parikSepa) aura kSetraphala donoMkA adhika sUkSma mAna nimna zabdoM meM diyA hai : vadanArthono vyAso dazapadaguNito bhavetparikSepaH / mukhadalarahita vyAsArthe vargamukhacaraNakRtiyogaH // dazapadaguNitA kSetrakambuni me sUkSmaphalametat / / (ga0 sA0 saM0, 7 / 65-66 ) dazapadakA artha 10 arthAt 10 kA vargamUla hai / isa sUkSma mAnake AdhAra para kambu vRttake liye parikSepa yA paridhi = / 10 x (a - 2 m ) kSetraphala = [ { (a -2 m ) x 2 } 2 + m /4] 2 x 10 bahiH aura antazcakravAla vRttoMke kSetraphala - kisI vRttake bAhara dUsarA samakendraka vRtta khIMcA jA sakatA hai aura isI prakAra kabhI usI vRttake bhItara bhI eka samakendraka vRtta khIMcA jA sakatA hai / ina donoM sthitiyoM meM do prakArake cakravAlavRtta prApta hote haiM - antaHzcakravAla vRtta aura bahi: cakravAla vRtta / donoM avasthAoM meM do samakendraka vRttoMke bIca meM jo kSetra ghirA huA hai, usakA kSetraphala nikAlanA hai / mahAvIrane isake nikAlane kI sthUla aura sUkSma-donoM prakArakI gaNanAyeM dI haiM : O citra 5. ( ka ) antazcakravAlavRtta nirgamasahito vyAsastriguNo nirgamaguNo bahirgaNitam / rahitAdhigamavyAsAdabhyantaracakravAlavRttasya // ( ga0 sA0 saM0, 7 / 28) bhItarake vRttake vyAsa meM nirgamakI caur3AI ( breadth of annular space) ko jor3a do aura ise tInase guNA kara do, to bahiH cakravAlavRttakA kSetraphala nikala AvegA / isI prakAra, vRttake vyAsa meMse adhigamakI caur3AIko ghaTA do aura phira ise 3 se guNA karake adhigama caur3AIse guNA karo to antazcakravAlavRttakA kSetraphala nikala AvegA / citra 5. ( kha ) bahizcakravAlavRtta mAna lo ki diye vRttakA vyAsa d hai aura isake bAhara khIMce vRttakA nirgama hai to bahiH cakravAla vRttakA kSetra = (d + a) x 3 x a - 423 -

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isI d vyAsake vRttake bhItara adhigama a ho, to antazcakravAla-vRttakA kSetra ___ = (d-a)x3xa mahAvIrane donoMkA eka udAharaNa diyA hai : vyAso'STAdazahastAH, punarbahinirgatAstrayastatra / vyAso'STAdazahastAzcAntaH putraradhigatAstrayaH kiM syAt / / (ga0 sA0 saM0, 7 / 29) yahA~ d = 18 aura a = 31 bahiHcakavAla-vRttakA kSetra = (18+ 3)x 3x3 ___-189 vargahasta antaHcakravAla-vRttakA kSetra = (18 - 3)x 3x3 = 135 vargahasta smaraNa rakhanA cAhiye ki ina saba udAharaNoMmeM pAI (ga) kA mAna sthUlatayA 3 mAnA gayA hai / ise /10 yA 3,1416 (AryabhaTakA) mAna lenepara praznoMke uttara kucha bhinna hoNge| mahAvIrane gaNitasAra-saMgrahake saptama adhyAyameM anya AkRtiyoMke kSetroM aura parikSepoMke nikAlane liye bhI niyama diye haiM jo gaNitajJoM ke vizeSa kAmake haiN| ye AkRtiyA~ nimna haiM : yatamurajapaNavazakrAyudhasaMsthAnapratiSThitAnAM tu| mukhamadhyasamAsArdhaM tvAyAmaguNaM phale bhavati // (ga0 sA0 saM0, 3 / 32) . yava, muraja (mRdaGga), paNava, vajra / inake liye sAmAnya niyama yaha hai : mukha para cor3AI = a, madhyameM caur3AI - b, pUrI lambAI (AyAma) =c, to kSetraphala = (a+b)xc yavasaMsthAnakSetrasyAyAmo'zItirasya viSkambhaH / madhyazcatvAriMzatphalaM bhavet ki samAcakSata / / (ga0 sA0 saM0, 7 / 33) ------+----- rakha mAna lo yava (jau ke AkArakA kSetra) kI lambAI 80 hai, bIca meM caur3AI 40 hai, donoM nokoM yA zIrSoM para caur3AI zUnya hai / ataH kSetraphala = (0+ 40x80)x citra 6. yava 80 = 1600 vargahasta / ka AyAmo'zItirayaM daNDAmukhasya viMzatimadhye / catvAriMzatkSetre mRdaMgasaMsthAnake brUhi / / (ga0 sA0 saM0, 7 / 34) bhRdaMgake AkArake kSetrakI lambAI 80 daNDa hai, kinAroM para mukha 20 daNDakA hai aura bIcameM mAna 40 daNDakA hai| citra 7. mRdaMga yA muraja phalataH kSetraphala = 1 (a + b)xc a = 20; b = 40; c= 80 kSetraphala = 1 (20 + 40)x 80 =2400 vargadaNDa -424

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isI prakAra hama eka udAharaNa vajrakA leMge / vajra bIcoMbIca meM zUnya moTAIkA hai, mukhakI caur3AI = a aura AyAma = C hai, ataH nimna udAharaNa meM : vajrakRtestathAsya kSetrasya SaDagranavatirAyAmaH / madhye sUcirmukhayo trayodazatryaMzasaMyutAH daNDAH / / (ga0 sA0 saM0, 7 / 26 ) yahA~ 54 c = 96 daMDa, mukha para kA mAna = = kSetraphala = 2 ( 130 +0) x 96 640 varga daNDa X 133 daMDa; b = 0 mahAvIrane apane grantha gaNitasAra - saMgrahake kSetrAdhyAyameM isI prakArakI aneka upapattiyoMkA vivaraNa diyA hai| vRttoM, tribhujoM aura caturbhujoMke itane vistAra diye haiM jinakA ullekha karanA yahA~ sambhava nahIM hai / prAcIna gaNitase sambandha rakhanevAle itihAsameM mahAvIrakA nAma amara hai aura koI bhI itihAsakAra isa gaNitajJakI upekSA nahIM kara sakatA hai / AryabhaTIya, vakhazAlI hastalipi, pATIgaNita ( zrIdharakI ) aura brahmasphuTasiddhAnta ke samAna gaNitasAra-saMgraha amara grantha jisase pratyeka bhAratIya gaNita premIko paricita honA cAhiye / - 425 - citra 8 bajra

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THE CONCEPT OF MATTER IN EARLY BUDDHISM Prof. Angraj Chaudhary Nav Nalanda Mahavihar, Nalanda In early Buddhism, analysis of matter has been made with an express ethical purpose in view. Buddhist Ethics lays emphasis on getting rid of tanha which is at the root of our repeated existence and sufferings of all kinds, physical, mental and cosmic. Tanha is caused by our desire for the various objects of the world. We are attached to the various forms of rupa (matter) and our passionate attachment to them gives rise to tanha. The irony is that no amount of the enjoyment of the worldly objects can quench our thirst for them. The more we have of them, the more we still desire of them. Tanha, as a matter of fact, is an ever going dynamo; the more it is constantly fed on by objects of tanha the more it produces ever increasing tanha. Lord Buddha, unlike other theoretical Philosophers, was a practical Philosopher and the dharma preached by him contains practical doctrine. Lord Buddha's greatest purpose was to get rid of suffering which are heir to. Suffering, as we have seen, is caused by our attachment to Tupa i. e. by our chandaraga for it. But we are hardly aware that the rupa, we attach ourselves to, is in a constant state of flux. Though it looks permanent and unchanging, it is merely appearance. The reality is far otherwise. Therefore attachment to tupa would inevitably lead to unrest and sorrow. In the Samyutta Nikaya Buddha advises us to give up all kinds of desire and passion in respect of rapa. Yo, Bhikkave, rupasmim chandarago tam pajahatha. 1 Rupa (matter) is not a samyojana (fetter) in itself, but it is Samyojant ya i.e, it creates fetters. So long as we have ayid greed and passion in our mind for the various objects of the world, we will always be bound by fetters created by them. Therefore if we want to put an end to suffering, we must destroy the various warps and woofs of our passion for the objects of the world. Rapa is productive of fetters that bind the living being to Sarisarika existence. Rupam som yojan iyo dhammo." It is chiefly and perhaps solely in this context that the Buddhists have made an analysis of matter. Because rapa is sari yojaniya, so its true nature must be comprehended. Our ignorance of its true nature will make us crave for it, remain attached to it and as a consequence our spiritual progress will be impeded. There are a number of passages in the Pali canon which describe this aspect of rupa. It is a source of dangers that arise from attachment to it. How do we - 426

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get attached to it ? Because we are ignorant of its real nature. Ajanam apassan sarajjati.9 In the Samyutta Nikaya Lord Buddha says: Rupam, Bhikkhave, anabhijanam, aparijanam abhabbo dukkhakkhayaya. 4 Rupa (matter) is not permanant. Its origination and dissolution are manifested. In the Samyutta Nikaya5 its true nature is described. It is Paticcasamuppanna, samkhata, annatha bhavi, khayadhamma, va yadhamma and also it is nirodha dhamma. In the profoundly religious context, it has been described as mara, roga ganda salla ogha and aditta. Sunnam, tuccha, ritta and asara form another set of characteristics describing rupa. It has been compared to Phenapinda (bubble) to bring out its impermanent nature. Analysis of matter by the Early Buddhists has been done in the above mentioned way so that no one may feel like being attached to Rupa which is shortlived like froth. The early Buddhists do not so much describe the metaphysical concept of rupa as they describe its that aspect which causes our worldly existence. Human personality is made up of nama (Consciousness) and rupa (matter). The Early Buddhists have described both of them from a pragmatic point of view which is to end our suffering. The Buddhists like the Vedantins do not regard this external world as nonexistent. Nor like the other idealists, do they show that the world is mind-mnade or a projection of subjective thought as held by Berkely. Throughout the Pali texts it is maintained that matter or rupa does exist independent of one's mind. This is the position taken by the early Buddhists. They start from the obvious. According to them when an individual comes into being in this world, he comes in contact with this external world which acts on him and to which he reacts. Thus, attachment to those objects of the world which are pleasing to him and repugnance for the objects which do not do so arise in him. As a consequence, he gets inextricably bound by his passions and desires. The immediate problem before the Early Buddhists was how to annihilate passions and desires. It was, therefore, very necessary for them to understand the real nature of rupa which acts on human beings and causes interminable grief. According to Buddhist Philosophy, human personality is composed of five Khandas in their dynamic relationship with one another. They are rupa, vedana, sanna, samkhara, and vinnana. The last four are mind and the first one is matter. How the two entirely opposite elements are related has been graphically described by Buddhaghosa. He gives the illustration of a lame man going on the Path on the shoulders of a blind man. None of them can do without the help of other. Both depend on each other. Such a human personality naturally reacts to the external world with the six sense organs he is endowed with. The dynamic contact between the sense - 427 -

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organs and their objects gives rise to myriads of complex sensations which cause fetters that bind an individual to the wheel of existence unmistakably characterised by suffering. The summum bonum, according to Buddhist Philosophy, is nibbana which means the extinction of all passions and desires. It has been time and again pointed out that whatever is in a state of constant flux can hardly afford any lasting happiness. Ripa has been defined in the following words: Ruppatiti kho, Bhikkhave, tasma rupam ti vuccati. kena ruppati ? siten pi ruppati, unhen pi ruppati, jigaechaya pi ruppati, darasa makasa vatatapa sirinsapa samphassena pi ruppati! T. W. Rhys Davids explains the most important word ruppati in this passage as "to be vexed, oppressed, hurt, molested". According to the Vibhanga Atthakatha, it is kuppati, plliyati and bhijjati. Although ruppati refers to a psychological disturbance, it also refers to the physical change that an object undergoes. The whole purpose is to show the changeable and transmutable nature of ripa. There is nothing like the metaphysical entity called matter. But any given material is analysable into rapadhammas, which have been regarded as the ultimate reducible factors that make up the physical world. A rupa dhamma does not have any independent existe. It always exists inseparably with a set of other dhammas. It is for this reason that the mahabhatas are called sahajata. According to Buddhist Philosophy, there are twenty eight types of ripas, four of them are primary and the rest twenty four are secondary. Pathaul, apo, tejo and vaye are primary elements and they are called mahabhatas. Pathavi dhatu is characterised by Kakkhalata and kharigata. One may say that kakkhalata is itself Pathavi. So is the case with apo dhatu which is defined as ripassa bandhanatta i. e. viscidity and cohesion that bind the matter together. There are two other characteristics of water, paggharana i, e. flowing and nissandabhava i. e. state of streaming. In the Nikayas, the mahabhitas are defined in simple and they are illustrated with reference to the constituents of body. and body, nails, teeth, flesh and skin etc. are examples of pathavi dhatu, because they are hard and rigid. Blood. bile, cough and phlegm are examples of apodhatu. Heat in the body is an example of Tejo dhatu and inhalings and exhalings and other kinds of winds are examples of sayo dhatu which is airy. Such definitions of the mahabhatas may be called popular. It is only in the Abhidhamma that abstract and detailed definitions of these mahabhitas are given. According to the Nikayas what is kakkhula is pathavi, whereas according to the Abhidhammika definition kakkhalata itself is pathavi. Not only kakkhalata but kharatva and gurutua also are said to be pathaul. It is also defined as that which spreads up, - 428 - general terms and Hair of the head

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pattharatiti pathavi. Buddhaghosa says that pathavi dhatu acts as a foundation in so far as the other three elements are established on it. Apo dhatu is rupassa handhanatta i. e. it is that which binds the rupa kalapas together. It is represented by the fact of sineha or viscidity. How are the particles of iron or for that matter the particles of stone closely bound together? It is the function of apo dhatu to bind all the particles together. Two other characteristics of apo dhatu are flowing and streaming. These account for the fact that vayo dhatu and tejo dhatu also have apo dhatu in them, because they spread and flow. According to the Vaisesika philosbphy, apo has two characteristics i. e. Liquidity and viscidity, Apo dravah snigdhah but unlike the Vaisesikas, the Buddhists do not recognize the dichotomy between substance and quality. Tejo dhatu means the phenomenon of heat or unhatta, The Buddhists, unlike the upholders of Vaisesika philosophy, believe that usna and sata really come under tejo dhatu. It is true that cold or sita is known by the sense of touch, it is really tejo dhatu because cold is really relative absence of heat. This is indeed an ingenious explanation given by the Theravadin. The Dhammasangani defines vayo dhatu in terms of thambhitatta (inflation) and chambhitatta (mobility). As distinct from the rest three of mahabhutas, it represents the dynamic aspect. Thus seen, the mahabhutas are not qualities and attributes of the bhuta rupa i. e. they are qualities not inhering in any substance. In other words the qualities themselves constitute the maha bhutas. One of the fundamental features of the mahabhutas is that none of them can exist in isolation. In fact no mahabhuta (Primary element) can exist independently of the other three mahabhutas. They are, therefore, called sahajata and sahabhu. On further analysis it becomes clear that the upapatti (origination), thiti (existence) and bhanga (dissolution) of one always synchronize with those of the others. The maha bhutas cannot be separated from one another. In short, they rise together, exist together and are destroyed together. They are, therefore, called abbinibhoga rupa. It means that every instance of matter contains all the four primary elements. Thus all material aggregates are tetrabhautic. Although the Vedanta philosophy believes in monobhautic substance, it holds that in each mahabhuta there are five suksame (subtle) bhutas present. As against the samkhya system of philosophy where mahabhutas are not ultimate constituents of matter (they are believed to evolve immediately from the tanmatras and ultimately from the prakrti which is the uncaused first cause of the world of non-self), the Early Buddhists assign them a comparatively primary position. Vedanta philosophy, as we have seen holds that mahabhutas are gross which come into being from the suksama bhutas. According to Jain philosophy, not the - 429 - .

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four elements but the paramanus are the constituents of pudgala. So according to them paramanu is given a comparatively primary position. The Nyaya-Vaisesika system of philosophy has postulated four kinds of atoms corresponding to earth, water, air and fire. Besides the above explained four primary elements (mahabhutas) there are twenty four secondary rupas. They are called upada rupas in so far as they depend on the mahabhutas. Five sense organs, four objects of the senses, two faculties of sex, one faulty of life, ahara, hadaya vatthu (the physical basis of mental activity), the two modes of self expression (kayavinnati and vact vinnati), three characteristics like lahuta; muduta and kammannata, four phases of matter like upacaya, santati, jarata and aniccata and the element of space are the twenty four upada rupas. The first five sense organs viz; cakkhu, sota, ghana, jivha and kaya are respectively the organs of sight. hearing, smell, taste and touch. In the Abhidhamma they have been described as pasada which means clearness and brightness. These sense organs are not only receptive, but they also gratify our sensual pleasures. They react as well as gratify. They are very subtle and delicate and they can be known by no other sense organ than by mind which is the subtlest of all. They are composed of subtler matter and their corresponding objects are made of gross ones. According to the early Buddhists, the relationship between the sense organs and their corresponding objects is that between the subtle and the gross. The Samkhya philosophy holds more or less the same view. According to it, the development of matter takes place along two different lines. Where there is predominance of sattva that evolves into sense organs and where there is predominance of tamas or dead matter that becomes sense objects. But there is a basic difference. As Prof. Stcherbatsky has pointed out the two groups of matter are not conceived as modification of an eternal substance by the Buddhists. It has been held by most of the systems of Indian thought that the sense organs are something which are very fine and very subtle. The Jains speak of two kinds of indriyas viz., dravya indriyas (the physical sense organs) and bhavendriyastheir psychical correlates. The Mimansakas mention that "the sense organs consist in the faculty of potency abiding in their sockets." According to the Vedanta systein of philosophy, different sense organs consist of sattvic parts of light, ether, earth, water and air. From all this, it is clear that sense organs as they are subtle, transparent and translucent, develop sensitivity to external world of objects as a looking glass does to all objects. The sense objects have been enumerated as four viz., rupa (the visible), sadda (sound), gandha (smell) and rasa (taste). Although there is another sense object called the phottabba (the tangible), it has not been enumerated here because it - 430 -

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consists of three of the four primary elements, water being excluded. The rupayatana (the sphere of the visible) includes colour like blue, yellow, red, etc. and figures like circular, oval, square, hexagonal etc. The saddayatana (the sphere of the audible) includes different kinds of sounds of drum, of tabors, of conch shells etc. The gandhayatana (the sphere of the odorous) includes all kinds of odour sugandha and durgandha and the rasayatana (the sphere of the savoury) includes tastes like bitter, pungent, saline and acrid etc. It is interesting to note here that the earlier Buddhists have discussed the problem as to how does the sound travel, Does it require a medium to travel ? The answer is in the affirmative. The two faculties of sex which are responsible for distinguishing the male and the female also come under upada rupa (secondary matter). According to the Dhammasangani, the purisindriya (faculty of masculinity) is responsible for the physical appearance, mark, traits and department that are peculiar to a male. Similarly the itthindriya (faculty of femininity) gives rise to the marks and traits of a female. Jivitindriya (the faculty of life) is also a kind of upada rupa. Its function is to stabilize and sustain the kammasamutthana rupa i. e. matter that rises as a result of kamma. There is Jtvitindriya in a piece of paper so long as it is not friable. The moment it becomes so, it has lost the faculty of life. Kabalikara ahara is also a form of secondary rupa. Although it literally means gross food taken in morsels, its Abhidhammika meaning is that aspect of matter which is nutritive i. e. which helps one in growth. Hadaya vatthu, not recognized as a form of rupa even in the Dhammasangani but mentioned in the Patthara, is a post canonical development. It is called the heart basis which is the physical basis of mano dhatu (mind) and mano vinnana dhatu (mind consciousness). The two modes of self expression (vinnati rupa) kayavinnati (bodily expression) and vacivinnati (vocal expression) are also upada rupas. Because they make the thoughts known or they help in communicating thoughts, they are called vinnati. Kayavinnati is not identical with bodily expression but it refers to the bodily tension that rises in response to a thought moral (kusala), immoral (akusaia) or indeterminate (avyakata). In the Dhammasangani, it has been defined as the state of bodily tension or excitement (kayassa thambhana santhanbhana samthambhitattam). Vacivinnati means expression or communication through voice of speech or articulate sound. It rises like Kayavinnati in response to a kusala, akusala or avyakata thought. The three characteristics of matter viz., lahuta (lightness), muduta (softness) and kammannata (pliability) are qualities of matter in general. This triad of lahuta, muduta, and kammannata represents the healthy and efficient position of a being. -- 431 -

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There are also phases of matter which are four in number viz., rapassa upacaya (growth of matter), rapassa santati (continuity of matter), rupissa jarata (decay of matter) and ripassa aniccata (inpermanence of matter). Obviously these four phases indicate growth of matter, its continuity, its decaying state and its complete annihilation. These phases of matter clearly point out that there is no justification for our being attached to any object for true happiness. They rise only in order to be annihilated. When they are in a constant state of flux, how can they give true happiness? The last item of upada ripa is akasa (element of space). It is akasa dhatu. which gives room to all material things for movement. It is regarded as a bounded space. Thus, it is clear that the early Buddhists have defined matter more from the ethical point of view than from the metaphysical point of view. In spite of this bias, however, the metaphysical point of view is also not blurred and indistinct. References lekhasAra 1. Sanyutta Nikaya, 2, PP. 375 2. Ibid, 2, PP. 262 3. Ibid, 4. Ibid, 5. Ibid, 3, PP. 389 2, PP. 262 2, PP. 261. prAraMbhika bauddha darzana meM padArtha ko dhAraNA mahAtmA buddha eka vyAvahArika dArzanika the| se chuTakArA pAne kI bAta kahI / yaha tRSNA vibhinna ye padArtha saMyojana nahIM, apitu saMyojanIya haiN| ina mUla prakRti kA vivaraNa diyA hai| pro0 aMgarAja caudharI, navanAlandA mahAvihAra unhoMne dharma ke mahAn uddezyoM meM tRSNAjanita duHkha sAMsArika padArthoM ke prati mamatva ke kAraNa hotI haiM / saMyojanIyoM se mamatva haTAne ke liye hI buddha ne unakI buddha dharma meM padArthoM ko 'rUpa' zabda se abhihita kiyA jAtA hai| saMyuktanikAya meM rUpa ko pratItya samutpanna, saMkhyAta, anitya, vyaya-kSaya dharmI aura nirodha dharmAtmaka batAyA gayA hai| ise mAra, roga, asAra, zUnya Adi nAmoM se bhI kahA jAtA hai| isakI prakRti bulabule ( phenapiMDa) ke samAna anitya hotI hai| rUpa kI anityatA kA yaha varNana usase mamatvabhAva utpanna na hone dene ke liye hI kiyA gayA hai / buddha na to vedAntiyoM ke samAna jagat ko asat mAnate haiM aura na hI ve ise mAnasika prakriyA mAnate haiM / ve isakA svataMtra astitva mAnate haiN| isa jagata meM mana aura padArtha aMdhe aura laMgar3e ke samAna 432-

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paraspara saMbaddha haiM / isa saMbaMdha ko saMpanna karane meM indriyAM bhI sahAyaka hotI haiM / bauddha darzana meM cAra prAthamika aura caubIsa dvitIyaka rUpa (padArtha) mAne gaye haiM / pRthvI, jala, teja aura vAyu--ye cAra prAthamika rUpa-mahAbhUta haiM / pRthvI meM kakkhalatA ( kaThoratA ) aura kharigatA ( gurutva) hotI hai, jala meM viskAsitA, saMsakti aura pravAhazIlatA hotI hai / USmA tejorUpa hai aura gatizIla zvAsocchvAsa vAyurUpa hai / pRthvI para anya tIna rUpa sthita rahate haiM / vibhinna dhAturUpoM ko bAMdhane vAlA jaladhAtu hai / tejorUpa aura vAyurUpa meM bhI jaladhAtu ke pravAha evaM prasaraNa ke guNa pAye pAye jAte haiM / ye sabhI dhAtuyeM apane guNoM se abhinna rahatI haiM / ye sabhI mUlabhUta rUpa sahajAta hote haiM aura vilagita rUpa meM nahIM rahate / inheM 'avvinibhoga rUpa' kahate haiM / isa prakAra jagata ke sabhI padArtha caturmahAbhUtamaya hote haiM / ye mahAbhUta hI padArtha ke mUlabhUta tatva yA ghaTaka haiM / nyAya-vaizeSika paddhati bhI saMsAra kI vyAkhyA meM inhIM cAra tatvoM ko maulika mAnatI haiM jabaki jainadarzana kevala eka samAna paramANuoM ko hI maulika mAnatI hai / vedAntiyoM ke samAna, bauddhoM ke ye mahAbhUta sUkSmabhUtoM se nirmita nahIM hote / ina cAra maulika mahAbhUtoM se caubIsa dvitIyaka rUpa utpanna hote haiM / inheM utpAda rUpa bhI kahate haiN| inameM pA~ca indriyAM, cAra viSaya, do liMga, jIvana, AhAra, hRdayavastu ( mana ), zarIra, vacana, halkApana, komalatA, namyatA, upacaya, santati kSaya, anityatA tathA AkAza samAhita haiM / pA~ca indriyAM zarIra ke sUkSma evaM saMvedanazIla ghaTaka haiN| rUpa (varNa aura AkRti), zabda, gaMdha aura rasa-- ye cAra viSaya haiM / puruSa aura strI-ye do liMga haiM jo jIvoM meM do prakAra ke abhilakSaNa utpanna karate haiM / jIvitendriya karma - samutthAna kA cAlaka hai / AhAra vikAsa sAdhana hai / hRdayavastu mana kI dyotaka hai / zarIra aura vacana abhivyakti ke mAdhyama haiM / anya sAta rUpa padArtha ke vibhinna guNoM tathA prAvasthAoM ko nirUpita karate haiM / AkAza sabhI rUpoM ko avagAhana detA hai / bauddha ise sImita AkAza mAnate haiM / ina caubIsa rUpoM meM kevala hRdayavastu hI aisA rUpa hai jo paravartI samAharaNa hai / ina sabhI rUpoM ke vivaraNa se spaSTa hotA hai ki inameM koI aisA vizeSa guNa nahIM hai jisase inake prati mamatvabhAva baDhe / ataH mamatAbhAvamUlaka tRSNA ke nirodha se jIvana ko kalyANakArI banAnA cAhiye / 55 -433

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METALS AND ALLOYS DURING THAKKUR PHERU'S PERIOD, 1290-1318 A.D, N. L. Jain Chemistry Deptt., Girl's College, Rewa, M.P. Many authors have attempted about the history of chemical knowledge in India in the past. Mention has been made therein of Charaka, Sushruta, Nagarjuna, Vrinda, Bhikshu Govind, Somdev, Bagbhata and others for their contributions in this field. However, Ugradityacharya of eighth century and Thakkur Pheru of fourteenth century do not find any mention, though they have given account of existing chemical knowledge including that of chemistry of mercury in their books Kalyan Karaka and Dravya Pariksha respectively. An account of chemistry in the first has already been reported and the chemical contents of Thakkur Pheru's book are reported here. It is found that during the beginning of 14th century, purification of metals, preparation of coins and many other chemical compounds find mention in his book. Many of the processes described therein are the same as those practised today. Thakkur Pheru and his books According to the references given by Pheru himself in his books, he was the son of Chanda of ghanghia gotra of Shrimal family living in Kannana near Mahendragarh of today. Though his date of birth is not given, but it is said that he composed eight books during 1290-1318 AD in the days of Sultan Alauddin and Qutubuddin. He worked as minister of Treasuries in Delhi in this period and obtained chemical knowledge about the processes and materials used in coin making. He has mentioned himself to be Jain and accompanied Jin Chandra Suri in 1318 for sacred journeys details of which are not known. Assuming that he must have been about 25 when he joined services in Delhi, and that he must have lived about ten years in munisangha, his life tenure could be safely taken to be between 12651330 AD. He seem to be a highly religious and scholarly man as before joining the services, he lived with a Jain scholar Rajshekhara at Kannana. This is also clear from the fact that his first book is related with the main Acharyas of Khartargachcha after Mahavira. This is written in Apabhransha language in Chaupai form composed in 1290 AD. He has composed seven more books but they are in Prakrit. Out of them only six are available and their subject is concerned with the useful or worldly knowledge like mathematics, architecture, examination of gems and diamonds, metals and materials, astronomy and geology. Their details are given in Table 1. - 434 -

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S. Name of the book No. composing year 1. Yugapradhana Chatuspadi 1290 2. Ganita Sara 3. Vastu sara 4. Jyotisa Sara 5. Ratnapariksa 6. Dravya Pariksa 7. Dhatutpattih 8. Bhagarbha Prakasa. . not available Table 1. Books of Thakkur Pheru subject 1315 1315 131) 1318 1318 Khartar Acaryas Mathematics Architecture Astronomy Gem examination. metals and coins preparation & properties of metals and compounds geology form Chaupai and Chhappaya 311 gathas A compendium of first seven books has been found containing sixty pages and handcopied during 1346-47 i. e. 20 years after they were written. This was accidentally found in a Jain Gyanbhandar in Calcutta in 1946. MD Desai has referred these books in his History of Jain Literature in Gujarat. Muni Kantisager and BL. Natha have also reported about these books in Viswavani (1960) and Visala Bharata (1961). This was published in original in 1961 by Rajasthan Oriental Academy, Jodhpur. But it seems it did not attract attention. Out of these seven books, books numbering 5, 6 and 7 are of interest to chemists. These were written by T. Pheru for the benefit of his brother and Hempal. They have now been separately published with translation. Nahta Bros. Calcutta published book number 4 in 1963 while books no 6-7 have recently been published by Vaisali Research Institute in 1976 in a single volume. This paper deals with book nos. 6 and 7 only. 242 gathas 132 gathas 149 gathas 57 gathas gathas Chemical Processes in Dravyaparikska This book consists of 149 gathas and describes production and purification of coinage metals and composition of various coins used during 13-14th. century AD in India. This has a large number of technical words used in those days in these chemical operations. These terms need proper clarification for their evalution. Some meanings, however, may be assigned to them with reference to the processes involved, Dhavadia, Kemmans powder, Chasni, Gahi, Ris etc. are such terms. Even this book gives Dhatu a meaning of current use while the metal itself has been called "mahadhatu". Extraction of silver :-Silver occurs in soils. It is extracted with the help of ashes obtained by burning bones, trees and dried cowdung. The ashes are mixed with the silver ore and heated under a blowpipe flame on Dhavadia coals. - 435 -

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The impure product is then cupelled for further purification. This method is the same as described in Nagarjuna's Rasratnakara of 700 AD. This is also equivalent to the mixed amalgamation and cupellation processes of today. It is also mentioned that lead is desilverised by liquation and crystallization. The lead thus obtained will contain about 2% Ag which, we know, cannot be removed due to the formation of eutectic mixture. However, silver so obtained has been termed as pure (Bis Biswa) useful for coin making. The impure silver is also purified with the help of lead used in various proportions. On heating. this in crucibles, or cupels, pure silver is obtained and impurities are either absorbed by the material of the crucible or volatalised. The pure silver could be converted into rods, ingots or foils. Different qualities of silver could be prepared and named by mixing it with a mixture of copper and brass in various proportions. The material absorbed by the crucible could be desilverised, if any, by mixing it with borax, sajji and fusing it strongly. (6) Extraction of gold :-Gold is normally found in sands of the rivers and mountains or mines. The ore is mixed with a mixture of white chalk (calcium carbonate), salt (sodium chloride) and kallar (sajji mitti, mixture of sodium carbonate and sulfate) and heated strongly 3-21 times to get pure gold. There is always loss of weight in the original ore by this treatment. The gold ore may also be treated with the above mixture and kommans powder (containing perhaps lead, copper and tin) to obtain gold containing a small amount of copper in it. Like silver, the quality of gold could be determined by the amount of gold contained in it, the nongold material being a mixture of silver, copper and brass in various proportions. In a farmula, he gives that a fused mixture of 23 parts of copper with 77 parts of gold serves a good material to prepare various qualities of gold, The method of calculating the cost of a particular quality of gold has also been presented in the book. The gold extracted today is also based on the same basic principles but with a better quantitative accuracy. (c) Extraction of copper :-The copper ore obtained from mines is ground and mixed with cowdung and dried. It is then heated strongly in a furnace with strong blasts until the slag forms. After the removal of slag, the copper so obtained is again heated by blasting to get it purified. The pure copper is then converted into either sheets or ingots, According to the current practices, the ore is mixed with coke rather then. cowdung which serves to produce carbon particles or carbon monoxide while burning to supply necessary reducing agents. However, no flux seems to have been added in the olden times. (d) Extraction of lead-The lead ore is ground and mixed with iron int the ratio of 2:3 and heated strongly in crucibles and furnaces. The iron might have served the purpose of removing sulfur from the sulfurous ores and reducing - 436

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the oxidised ores. It has also been pointed out that the slag from any extraction has half the value of the metal. (e) Extraction of mercury : -The mercury ore is kept in a closed furnace and covered with dried cowdung cakes. On heating the furnaces with slow blasts, mercury comes out as sublimate and collected on the top of the furnace. 2. Preparation of some common alloys (a) Brass :-It is prepared by fusing one part of copper with a fusion mixture containing four parts of Dhavadia and two parts of jaggery (here dhavadia must contain zinc compounds which are reduced to zinc metal by the reducing property of the jaggery) in a furnace. The brass so obtained is ideal brass. Other qualities of brasses may also be obtained by increasing the quantity of copper during fusion. It is now known that brass is a mixture of copper and zinc in varying proportions and a variety of brasses are possible. (b) Bronze :--The bronze is a mixture of copper and tin in various proportions. In Pheru's days, it was made by boiling one part of tin obtained from the treatment of solder metal with four parts of copper. (c) Solder :- It seems that this alloy was prepared directly from some ore, heating it with kommans powder. The process gave a hot flowing liquid metal called Cambia which was used for making bronze as above. 3. Preparation of some Compounds (a) Hingul :- This is called cinnabar today. It is prepared by heating sulfur and mercury in the ratio of 1:4. On current knowledge, the ratio should be 32:200. There is mention of preparing the compound by heating the powder of realgar and orpiment together for three days continuously. It seems these compounds arsenic must be containing mercury in some form which forms hingul after complete elimination of arsenic during long heating. (b) Sindura or red lead :- This is prepared in two stages. In the first stage the lead metal is fused with 5% ashes of bamboos making the metal perchance in soluble form. The mass is then dissolved in water and filtered hot. The filtrate is allowed to settle and after decantation, it is ground and heated strongly in a furnace upto three days when its color changes to deep red, If heated too strongly, it is again converted to lead metal. 4. Some other useful description Besides the coinage metals and some of their compounds, there are descriptions about the units of weights used for these metals as below: 16 yavas = 1 masha = l vanni 4 masas=1 tanka 3 tankas=1 tola = 11.55 gms. which gives the least unit of yava as equivalent to 0.057 gm. There is description of various types of coins in use in various parts of the country at that time. This includes their composition and values. Some classes of coins are given in Table 11. -437

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Table 11. Classes of coins in use during 13-14th century as per Pheru Number of types Class 1. Coins of silver 2. Coins of gold 3. Coins of three metals (Cu, Ag, Au) Coins of two metals (Cu, Ag) 5. Special coins. gurjar, chanderi etc. 6. Coins of Delhi T 7. Qutubuddin coins lekhasAra 11 520*88 15 22 10 There is description of some other materials which were in use in those times. These include shankh, rudraksha, shaligram, chandan (sandalwood), Kasturi, kumkuma, dhupa, camphor and aguru. This description includes only the natural source of these materials and their general physical properties. Conclusion 48 Though the Dravyapariksa and Dhatatpattih of Pheru is small in size, but it gives sufficient information about the metallurgical practices of his time. This helps us to learn about the chemical knowledge of this period where Chemistry in India was supposed to be passing through an age of recession. It is hoped that reference to this book will be included by the history writers of sciences in India in future. 63 References Satyaprakasa Vaijaanika Vikasa ki Bharatiya Parampara, Rashtrabhasha Parishad, Patna. 1954; (b) Rasayan Vikas ki Bharatiya Parampara, Uttar Pradesh Hindi Akadami, Lucknow, 1960. 1. (b) Ray, P.C. History of Hindu Chemistry, Chemical Society, Calcutta, 1902. Thakkura pherU ke samaya (1290-1318 I0) meM dhAtuyeM aura mizradhAtuyeM ena. ela. jaina, rasAyana vibhAga, garlsa kAleja, rIvA ma. pra. yadyapi aneka lekhakoM ne bhAratIya rasAyana ke itihAsa meM caraka, suzruta Adi ke yogadAna kI carcA kI hai, para kisI ne bhI AThavIM sadI ke ugrAdityAcArya ( kalyANa kAraka) aura caudahavIM sadI ke Thakkura pherU ( dravya parIkSA) kI carcA nahIM kI hai / Thakkura pherU vartamAna mahendragar3ha (dillI ke pAsa ) ke rahane vAle the auraunhoMne 1290-1318 ke bIca sAta pustakeM likhI haiN| usa samaya inhoMne alAuddIna aura kutubuddIna ke koSAgAra adhikArI ke rUpa meM kAma kiyaa| ina pustakoM kI sATha pRSTha kI eka prati jaina jJAna bhaMDAra kalakattA meM 1946 meM milI thii| ye Thakkura pherUne apane putra ke liye likhI thiiN| yahAM kevala dravya parIkSA kI carcA kI gaI hai / dravyaparikSA meM 149 gAthAyeM haiM jinameM tatkAlIna dhAtuoM, mizradhAtuoM, sikkoM evaM khanijoM ke saMbaMdha meM vivaraNa milatA hai / yahAM usa samaya prayukta aneka pAribhASika zabda bhI milate haiM / isa pustaka meM cAMdI, sonA, tAMbA, sIsA tathA pArada dhAtuoM ke niSkarSaNa kI vidhiyAM dI gaI haiM / unake zodhana kI vidhi bhI dI gaI hai| isameM pItala kAMsA tathA rAMgA banAne kI vidhi bhI hai| isake atirikta, hiMgula aura sindUra bhI isameM diye gaye haiM / usa samaya yava mAzA, TaMka aura tolA kI taula prasiddha thii| Aja ke anusAra, yava kA mAna 0.057 grAma AtA hai| isameM 177 prakAra ke vibhinna sikkoM kA bhI varNana hai| , " - 438

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POST-VEDANGA PRE-SIDDHANTIC INDIAN ASTRONOMY (STUDIES IN JAINA ASTRONOMY) Abstract Sajjan Singh Lishk and S. D. Sharma Department of Physics, Punjabi University, Patiala Nothing is obscure about Vedanga Jyotisa (Vedic astronomy) and Siddhantic astronomy but the post-Vedanga pre-Siddhantic Indian astronomy has hitherto remained as a forgotten chapter in the history of ancient Indian Astronomy. The paper renders a simple probe into this field. These studies are based on mathematical analysis of astronomical texts as extant in Jaina canonical literature. It highlights the importance of astronomical analysis of Buddhistic texts and the Hindu literature like Puraras, Smptis etc. D. Pingrees views about Masopotamian origin of ancient Indian astronomy become questionable. Theory The history of astronomy owes its origin to a remote antiquity. In the cradle of human civilization, history reveals that man's place in nature has always been relevant to religion' and his curiosity for regulating the mode of periodic religious performances must have catered to the need for observation of celestial phenomena. It is interesting to note that in China, since the Han dynasty, calenderical reforms were considered indispensable in order to keep the political and cosmic orders in tune. Carruccio1 has rightly remarked that scientific problems in general and mathematical and astronomical problems in particular show their full meanings only when they are considered in their own historical backgrounds respectively. Most of the Western scholars believe that the Hindus borrowed much of their sciences from Greece.5 As a matter of fact, the facts and figures from earlier texts of India have as yet remained unexposed to the western windows due to several reasons. Primarily, as Dange opines that history was used by the English rulers of India to demoralise the rising freedom movement; to build a psychosis in the leadership of the people that compared world history, its age and its achievements, Indian history leads to conclude that this country and its people were historically destined to be always conquered and ruled by foreign invaders. Secondly, dazed by firearms and dazzled by the enterprise and material advancement of the Some results were reported at Summer School on History of Science, Vigyan Bhawan, INSA, New Delhi (Sept. 1974). - 439

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foreign intruders, Indians began to look down upon native scholarship and achievements. Thirdly, we had no Papyrus Prisse to prove our age, no Pyramids of Gizah, nor mummies of Akhnaton and Tutankhamen, no towns dug up like Ur and Babylon except the Vedas, Puranas and the like to speak for us.' Indian astronomy has lost much more than any other subject by such attempts to dissociate it from its history. Although much of the ancient Veda, as Plunket opines, still remains a cypher and it can be properly revealed only with the help of modern sciences 10, yet it may be remarked that Vedanga Jyotisa (Vedic astronomy) has already been commented upon by several scholars11 like Somakasa (first edited by A. Weber and again edited by S. Dvivedi), Thibaut, Barhaspatya, R. Shamasastry, B. R. Kulkarni, G. Prasad, A. K. Chakravarty and D. Pingree etc. Also nothing is obscure and unknown about Siddhantic texts. Some theses 12 like those of M. L. Sharma, D.A. Somayaji and R. Billiard etc. are scholarly works of profoundity in this field. Still lies a big gap between Vedanga Jyotisa period (about fourteenth century B. C. and that of Siddhantic astronomy (third/fourth century A.D.). This gap, commonly known as a dark periodis hitherto remained as a forgotten chapter in the history of ancient Indian astronomy. There lies a vast treasure of astronomical knowledge embodied in Jaina Prakrit texts like Surya Prajnapti and Jambudvipa Prajaapti etc. forming Jaina canon of sacred literature14 belonging to dark period in the history of ancient Indian astronomy. In his lecture at Oklahoma University, S. D. Sharma had stressed upon the need for research into this field, and it was his first Ph. D. student, S. S. Lishk, who analysed mathematically the astronomical data extant in Jaina canonical literatures in his doctoral thesisis, which was awarded an outstanding merit by scholars of the calibre of Hidee Hirose (Japan), W. Petri (Germany) and M. L. Sharma (Varanasi, India). The author collected relevant data on certain topics from various texts (in chronological order) and then attempted to analyse to have a perspective view. A pre-conceived chronology has been disregarded unlike Kuglar who was one of the Panbabylenistic school and created a fantastic picture by ascribing everything to Babylon. 16 It is worth-mentioning that the post-vedanga pre-Siddhantic astronomical literature comprises of Jaina canonical texts, Buddhistic canonical texts, and Hindu works like Puranas, Smotis, and the Sanhitas including Bhadrabahu Sanhita (a Jaina work) etc. We have so far been concentrating our efforts on analysing the Jaina canonical texts and thus our findings elucidate particuarly the salient features of pre-Aryabhatian Jaina School of astronomy. Some peculiarities are given as below: 1. Units There had been a great diversity of systems of units of time, length and arc-division at different times in different parts of ancient India. Trigesimal - 440 -

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system (Thirty-fold divisions system) was gradually changed into sexagesimal system of time-units.17 The length of a yojana was standardized and the relation between three different types of yojanas is explicitly mentioned in Anuyogadvara Sutra, a Jaina canonical work. 18 The zodiacal circumference was graduated in time-degrees days of a naksatra month (lunar sideral revolution) and subsequently in time-degrees muhartas (one muhurta 48 minuts) of a naksatra month, 54900 ganana khandas (celestial parts) (numerically equal to 54900 muhurtas of a five-year cycle), and finally in 360 saura days (a saura day means the time taken by the Sun to traverse 1/360 the part of zodiacal circle)."" 2. Cosmography Jainas had been striving for the scientific formulation of the real world. around. They had devised the theory of two Suns and two Moons for certain mysterious calculations. The concept of the mount Meru whose dimensions form a consistent picture, implies Jainian trends towards the motions of certain astronomical constants, mainly that of obliquity of ecliptic, 30 It is worthy of note that the notion that the Moon is eighty yojanas higher than the Sun, has been quite confusing with the notion of vertical height but it actually depicts Jainian notion of celestial latitude of Moon measured as distancedegrees along the surface of earth, 21 3. The Science of Sciatherics Jainas measured time as a function of shadow-lengths and thus they could. determine the time of day directly from the table of shadow-lengths versus the corresponding parts of the day elapsed."" as the practice is still in current among some sects of Buddhistic monks in Ceylon etc. Jainas had also employed the use of shadow-lengths for the determination of seasons. They had advanced in measuring shadow-lengths to such an extent that Summer solstice was determined upto thirty muhurtas of one day.24 4. Kinematics Solar and lunar motions among their respective mandalas (diurnal paths) imply a motion of declination. But they could not make out the algebraic sense of declination (that is, that it increases on both sides of the equator).25 Besides, the average relative velocity of venus in heliacal combustion in different parts of lunar zodiac was compared with some conventionally known relative as well as discrete velocities like those of snake, horse, elephant etc. the corresponding vithis (lanes) of Venus were specified among the stars. relative north-south directions of vithis (lanes) of Venus also imply their trends towards notion of geocentric latitudinal motion of Venus.20 Such kinematical studies of Venus are parallel to those of planetary ephemerides of Seleucid and Menomides periods. 56 -441

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5. Calendar The quinquennial cycle of Vedanga Jyotisa remained in vogue during Jaina astronomical period but with different solstices (winter solstice occurred at Dhanistha i. e., B Delphini and Abhijit i. e., a Lyrae during Vedanga Jyotisa and Jaina astronomical periods respectively.) 27 They might have also strived for the reformation of the five-year cycle as they had conceived some other planetary cycles like twelve-year cycle of Jupiter, twenty-eight year cycle of Saturn and later a cycle of sixty Jovian years etc. Besides, it is worth mentioning that the ratio 3:2 of maximum and minimum lengths of the day is frequently used in Vedanga Jyotisa and Jaina calendar. By applying Bernoulli's theorem to account for the error due to rate of flow of water through the orifice of water clepsydra, it is revealed that the ratio 3:2 between amounts of water to be poured into Clepsydra on maximum and minimum lengths of the day corresponds to the actual time ratio 3: V2 between actual maximum and minimum lengths of daylight. This ratio V3: 12 belongs to a latitude very near to that of Ujjaini, a renowned seat of ancient Indian culture. 26 6. Cycles of Eclipses Jainian forty-two-eclipse months cycle of lunar eclipses and forty-eighteclipse years cycle of solar eclipses were based upon observation of periodic repeatition of eclipses in five different colours irrespective of any accurate knowledge of true motion of Rahu (lunar ascending node). These eclipse cycles are completely free from any foreign influences of Chaldean Saros or Metonic cycle.20 7. Lunar Occultations Jainian concept of direction of lunar conjunction with a naksatra implies the notion of position of identifying star (of the naksatra) with respect to the region where the Moon moves among the stars. Belt of lunar zodiac was properly specified, 30 8 Measurement of Celestial Distances Celestial angular distances were measured in yojanas (basically, linear measures of length) in terms of corresponding distances projected over the surface of earth. The real determinations of distance degrees fit the actual geometry of the earth. 31 9. Observation of the Celestial Phenomena Jaina astronomers had a keen sense of observation. They measured precisely the time as a function of shadow and determined time of the day through shadow-lengths of a gnomon. They observed lunar occultations, determined Summer solstice upto 30 muhurtas or one day, studied the phenomenon of heliacal combustion of Venus in different parts of the lunar zodiac. The latitude of the Moon was also determined. Shapes (star figures) of naksatras (asterisms) and their respective numbers of stars were also observed. The Jainian cycles of eclipses are based on the periodic observation of colours of (parva) Rahu denoting Jainian - 442 -

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concept of shadow causing eclipse. The categorization of mahagrahas (greatplanets), and tarakagrahas (star-planets), the classification of naksatras into kula (category), upakula (sub-category) and kulopakula (sub-sub-category) in relation to their conjunctions with the Moon at different syzygies in a five-year cycle also exhibit their trends towards skilled observation of the celestial phenomena, sa 10. Astronomical Instruments Besides gnomon, some sort of clepsydra (water-clock) and star-clock such as acronical risings of stars used in the determination of seasons etc. might have also probably been used. Description of construction of a water clepsydra is mentioned in Visnu Puranas and Jyotisa Karandaka34 (a Jaina non-canonical work). Here it is worthy of note that in the absence of knowledge of Jaina astronomy (the astronomy as expounded in Jaina canonical texts), a confusing link between Vedanga Jyotisa and Paitamaha Siddhanta due to certain similarities between them has often been disillusioning. Our findings in pre-Aryabhatian Jaina School of astronomy have opened up many new vistas of research in this field and thus the task of bridging the gap between Vedanga Jyotisa and Siddhantic astronomy has been initiated in its true perspectives. The role of pre-Aryabhatiyan Jaina School of astronomy in the development of Siddhantic astronomy has been dealt with in a separate paper.38 Consequently D. Pingree's views about Mesopotamian origin of ancient Indian Mathematical astronomy become questionable. ACKNOWLEDGEMENT Thanks are due to Professor L. C. Jain and Professor Priyavrata Sharma. for some valuable suggestions. The authors are grateful to Shri Shanti Muniji, Shri Chandan Muniji and Shri Krishnachandracharyaji for encouraging comments and giving some useful books. References 1. Hocking, W. E. (1944): Science And The Idea of God. p. 85. See also Pannekoek, A. (1830): Astrology and Its Influence upon the Development of Astronomy. Journal of the Royal Astronomical Society of Canada, Vol. XXIV, No. 4, pp. 159-176. 2. Brodrick, A. H. (1940): The Sacrifices of the Son of Heaven. The Asiatic Review, Vol. XXXVI, No. 125, p. 123 (January 1940). See also our paper 'An Introduction to a Thesis on Jaina Astronomy," The Jaina Antiquary, Vol. 30 No. 2 pp. 9-17. 3. Yabuuti, Kiyosi (1968): Comparative Aspects of the Introduction of Western Astronomy Into China and Japan Sixteenth to Nineteenth centuries. The Chung Chi Journal, Vol. 7 No. 2, pp. 151-154. 4. Carrussis, E.: Mathematics and Logic in History and Contemporary Thought. English translation by Isabel Quisly (1964), p. 9. 5. Allen, R. H. (1936): Star-Names and their Meanings. pp. Introduction. 6. Jain, L C. (1975) Indian Jaina School of Mathematics (A Study of Chinese influences and transmissions) Contribution of Jainism to Indian Culture (A souvenir) edited by N. L Jain. pp. 206-220. - 443

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Lishk, S. S. and Sharmainkar. Vol. 1, Nos. 7-12, pp. O 7. Dange, S. A. (1972): India. 5th ed. p. 2. 8. Saraswathi, T. A. (1969) : Development of Mathematical Ideas in India. IJHS, Vol. 24, Nos. 12, pp. 59-78. 9. See ref. 7. 10. See Roy, B. B. (Year ?): The Universe. p. 41 The World Press, Calcutta. 11. See Pingres, D. (1973): Mesopotamian Origin of Ancient Indian Mathe matical Astronomy, JHA Vol. 4, pp. 1-12. Sharma, M.L. (1965) : Graha Ganita Mimansa (In Sanskrit) Somayaji, D. A. (1971) Ancient Indian Astrenomy. Billiard, R. (1971) L'Astronomis Indienne (In French). Sharma, M. L. (1974): Development of Indian Astronomy, Proceedings of Summer School on History of Science, INSA, New Delhi. Chatterjee, Bina (1974) History of Indian Mathematics. Proceedings of Summer School on History of Science, op. cit. Lishk, S. S. and Sharma, S. D. (1978): Sources of Jaina Astronomy. The Jaina Antiquary, Vol. 29 No. 1-2 pp 19-32. 15. Lishk, S. S. (Feb. 1978): Mathematical Analysis of Post-Vedanga Pre Siddhantic Data In Jaina Astronomy. Ph.D. thesis. Punjabi University, Patiala (Consult University Library). 16. Neugebauer, Otte (1952): The Exact Sciences In Antiquity, p. 132. 17. Lishk, S. S. and Sharma, S. D. (1977): Time-Units In Anciant Indian Astronomy. Tulsi Pragya, Vol. 2 Nos. 7-8 pp. 100-108. 18. Lishk, S. S. and Sharma, S. D. (1976): The Evolution of Measures In Jaina Astronomy. Tirthankar, Vol. 1, Nos. 7-12, pp. 83-92. See also, Lishk, S. S. and Sharma, S. D. Length-Units In Jaina Astronomy. To appear in Jaina Journal. Besides, Anuyogadvara Sutra is one of the two Culika Sutras which may be taken as appendices to the entire Jaina canon (See Mehta, M. L. (1969) : Jaina Culture p. 29). For more details see ref. No. 14. Lishk, S. S. and Sharma, S. D. ; Zodiacal Circumference as Graduated in Jaina Astronomy. Paper presented at 4th Annual meeting of the Astronomical Society of India, held at Ootacamund (March, 1978). To appear in Sambodhi (Journal of L. D. Institute of Indology, Ahmeda bad). 20. Lishk, S. S. and Sharma, S. D. (1978) * Notion of obliquity of Ecliptic Implied in the concept of Mount Moru in Jambudvipa Prajaapti, Jain Journal, Vol. 12 No. 3, pp. 79-92. 21. Lishk, S. S. and Sharma, S D. (1976): Latitude of the Moon as determined in Jaina Astronomy. Sramana, Vol. 27, No. 2, pp. 28-35 (Journal of P. V. Research Institute, Varanasi). 22. Lishk, S. S. and Sharma, S. D. (1976): The time of Day Measured through Shadow-Lengths in Surya Prajnapti. The Mathematics Education, Vol. 10, No. 4. pp. 83-89. 23. Lishk, S. S. and Sharma, S. D. (1977): Seasons determination through the Science of Sciatherics in Jaina School of Astronomy, IJHS, Vol. 12 No. 1 pp. 33-43. 24. Sharma, S. D. and Lishk, S. S. (1978): Length of Day in Jaina Astronomy, Centaurus, Vol. No. pp. (Denmark). Iaina Astro - 444 -

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25. Lishk, S. S. and Sharma, S. D. : Notion of Declination implied in the Concept of Mandala (Diurnal Circle) in Jaina School of Astronomy. To appear in Ganita (Journal of the Bharata Ganita Parisad). 26. Lishk, S. S. and Sharma, S. D. : Kinematics of Venus in Jaina Astronomy, To appear in Ganita. 27. Lishk, S. S. and Sharma, S. D.: Similarities between Jaina Astronomy and Vedanga Jyotisa. To appear in Prachya Pratibha. (Journal of Centre of Advanced Studies in Indology and Museology, Bhopal). 28. See reference No. 24. 29. Lishk, S.S. and Sharma, S.D.1976): Cycles of Eclipses in Jaina Astronomy. 30. Lishk, S. S. and Sharma, S. D. (1976): Lunar Occultation in Jaina Astro nomy. Tulsi Pragya, Vol. 1, No. 3, pp. 64-69. 31. See reference No. 20. 32. See reference No. 15 (especially Chapter V-Jaina Calendar). 33. See Visnu Purana 3.3.7-8. Hindi translation by Gupta, Muni Lal (Samvat 2026 Bikram), p. 514. Gita Press. Gorakhpur. 34. See Jyotisa Karandaka (1928): Sanskrit commentary by Malyagiri, Jaina Bandhu Yantralaya, Pipli Bazaar, Indore. 35. See reference No. 27. 36. Lishk, S. S. and Sharma, S. D. (1978): Role of Pre-Aryabhatiyan Jaina School of Astronomy in the Development of Siddhantic Astronomy. IJHS Vol. 12 No.2 pp. 106-113. lekhasAra jaina gaNita jyautiSa kA adhyayana vedAMgottara pUrva-siddhAMtI bhAratIya gaNita jyotiSa sajjana siMha lizka aura esa. DI. zarmA bhautikI vibhAga, paMjAbI vizvavi0, paTiyAlA vedAMga jyotiSa kA samaya1300 varSa IsA pUrva mAnA jAtA hai jabaki siddhAnta jyotiSa kA abhyudaya kAla 300-400 IsvI mAnA jAtA hai| isa bIca ke lagabhaga 150 varSa kA samaya bhArata kA andhakAra yuga mAnA jAtA hai| isa samaya ke bIca vikasita jyautiSa kA adhyayana nagaNya hI huA hai| sUryaprajJapti, jaMvadIpa prajJapti ke samAna jaina granthoM se isa yuga ke gaNita jyotiSa para paryApta prakAza par3atA hai| ina lekhakoM ne sarvaprathama isa kSetra meM kArya kiyA hai aura usase niSpanna tathyoM se bhAratIya jyotiSa kI pratiSThA meM zrIbRddhi kI hai| prastuta nibaMdha meM uparokta granthoM meM varNita samaya aura laMbAI ke yUniToM, vizva-racanA ke siddhAntoM, chAyA ke AdhAra para samaya aura dina yA RtuoM ke mApanoM, grahoM kI gatiyoM, paMJcAMgoM, sUrya aura candragrahaNa ke vivaraNoM tathA AkAzIya piMDoM ke parimANAtmaka nirIkSaNoM kA saMkSepaNa kiyA gayA hai| kucha prakaraNoM meM vartamAna mAnyatAoM se visaMgatiyAM bhI pradarzita kI gaI hai| yaha bhI batAyA gayA hai ki usa samaya jala-ghar3I (jyautiSkaraNDaka) kA upayoga vibhinna prakAra ke mApanoM meM kiyA jAtA thaa| ina adhyayanoM se yaha prakaTa hotA hai ki jo vidvAn bhAratIya jyotiSa ko vAhyasrotI mAnate haiM, unake kathana para punarvicAra va parIkSaNa kI AvazyakatA hai| -445

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A CRITICISM UPON MODERN VIEWS OF OUR EARTH Gyan Chand Jain, Delhi Introduction We have a number of religious concepts upon our earth. They do differ upon qualities of soul and in other alike matters. But so far as the shape of our earth is concerned, not only Jainism but all religions of the world say in one voice that the earth is FLAT, MOTIONLESS, SUFFICIENTLY THICK and WIDELY SPREAD IN ALL FOUR DIRECTIONS. When a Polish astronomer named Copernicus claimed the earth as spherical and moving and the Sun as hanging still, he was called a fool by the then Christian Priests. Later on Galileo, an Italian physicist, was convicted by the Christian authorities for the same offense. Still there is a society named FLAT EARTH SOCIETY in London which warns the people against modern teachings about the earth. We all know that modern scientists have put a number of proofs in support of spherical shape of our earth. But on making a deep study of the Gravitational Field of our earth, I found that the properties of this field are quite different from those of a spherical body. In other words, I do not find the gravitational field of our earth with those properties which the scientists hold to possess. I put my findings before so many modern people and institutions, but there is no satisfactory solution of the problems raised therein. In this short essay. I am going to mention in what ways the gravitational field of our earth differs with that of a spherical body. Learned readers are requested for a careful study. Absence of Centre of our Earth Modern science teaches us that there is a centre of our spherical earth. This centre is inside the earth nearly 6400 k.m. away from the outer surface. The spherical earth pulls on all outer things towards the said centre. By the teachings of the modern science, it can easily be understood that the gravitational forces of our earth are unparallel to each other in its eyes. In other words, it says that a body moves towards a point when it is allowed to fall freely under the action of earth's gravity by moving along converging lines of gravitational forces. This teaching is illustrated by the diagrams. It is not difficult to verify whether or not the falling bodies might fall towards a point. On examining the diagrams carefully, we can easily determine that all falling bodies should contract in their sizes if they move towards a point. -446 -

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The size of body should be reduced to half if it is allowed to fall from a height of 6400 km. and it should be converted into a point if unfortunately it reaches the earth's centre. But in practice we do not find any of the falling body to reduce in its size due to gravitational attraction. On the other hand, we find that all falling bodies maintain their original sizes no matter they are allowed to fall on the earth's surface or even inside the earth. Practical experience of falling bodies leads us to the conclusion that there is no such centre of our earth towards which all falling bodies might be moving. Since all falling bodies are found to maintain their original sizes, there seems no reason to believe that gravitational forces of our earth meet in a point and hence are converging. On the other hand, there are reasons to believe that the gravitational forces of our earth are perfectly parallel to each other not only outside the earth but also inside it. A system of perfectly parallel gravitational forces can be had only by a FLAT earth and not by a spherical one. This is the justification for holding our earth FLAT. In initial days of my studies, I was very much keen to learn how the modern science has explained the motion of falling bodies along converging lines of gravitational forces. For this, I consulted a number of books on Mechanics. I found that it can not do so. It also requires parallelism in gravitational forces for doing so. But its concept of parallelism is very interesting. It says that the gravitational forces of the spherical earth meet in a point at a large distance of 6400 k.m. and so there is no harm if such forces are taken as parallel to each other for all falling bodies. In my opinion, this sort of man-made parallelism is of no use in practice, If our earth is really a spherical body and its gravitational forces meet in a point, modern science should attempt to explain that falling bodies can possibly maintain their sizes even on moving along converging lines of gravitational forces. Motion of falling bodies is called TRANSLATIONAL MOTION in modern science. In translational motion all of the parts of a moving body move along perfectly parallel lines and with one speed. If this body is forced to move along coverging lines, it would either contract in its size or it would not move at all if it is rigid. Since all falling bodies are mostly rigid, there is no possibility of their motion under the action of gravity if the forces of gravity are converging. Nonrigid or compressible bodies might do so. This being a truth, the gravitational fields of all spherical bodies--no matter it is spherical earth or spherical moon--are unsuitable for motion of the falling bodies. The defect of unparallelism in their gravitational forces can not be removed by holding their gravitational forces as parallel to each other. So many people are heard to say that Apollo Flights have proved our earth a spherical body without any doubt. But this idea is quite misleading. The place where the Apollo crafts landed had perfectly parallel lines of gravitational forces; otherwise they could not land. This being the case, that place was certainly a part of FLAT EARTH and not the spherical moon. The Apollo Flights in this way - 447 -

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provide us proof of this concept that our earth is not only FLAT but also widely spread. Other most convincing proof in this regard is being put in the next section. Presence of Gravitational Forces in all Slanting Directions at our Earth The bodies donot only fall vertically downward under the action of gravity but also roll down and slide down the inclined surfaces. For example, a vehicle roll down an inclined road by itself. At our earth, the bodies are seen to slide down and roll down no matter the inclination is small or large. It proves that our earth exerts its gravitational forces in all possible slanting directions. Whereas the modern earth is quite helpless in doing so. The contention can be illustrated by the diagram. The diagram shows the modern earth and the Mount Everest which is nearly 8 km. high from the sea level. There is an inclined smooth surface with 20 inclination on the mount. A toy-car is allowed to roll down the inclined surface under the action of gravity. It can be seen that the gravitational forces which pull the toycar down the inclined surface donot enter the modern earth but run above and above its curvature. In such a case the required forces of gravity cannot be exerted by the modern earth. It is one example of absence of gravitational forces in slanting direction at the modern earth. Numerous cases of this kind can be put in this regard Now just imagine that our earth is not only FLAT but also widely spread up in all four directions. In this case the gravitational forces can enter the earth from all slanting directions and from all heights. This is the justification for holding our earth both FLAT and WIDELY SPREAD UP IN ALL FOUR DIRECTIONS. The learned readers are requested to consider the contention most carefully. I will be glad if some of them make me understand that in such and such manner the modern earth can possibly exert the gravitational forces required in my example, Failure of Modern Science in Case of Moon. Copernicus first thought that the earth is spherical and the moon revolves around it. Later on, Newton discovered a law named Newton's law of universal gravitation. He proved the idea of Copernicus about the moon by his law of gravitation. Two centuries later, Einstein came into picture. He criticised Newton's law of gravitation in several fields but he found nothing wrong in case of moon. Not only Einstein but Fred Hoyle also took it granted that the Newton's law well makes the moon a satellite of the spherical earth. This credit goes to the author of this essay that he worked out complicated mathematics in this regard and proved that the said law totally fails in making the moon a satellite of the earth. I donot wish to annoy the readers by putting the mathematics which I worked out. The result in simple words is that the Newton's law of universal - 448

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gravitation itself says that the sun pulls on the moon more than two times strongly than the spherical earth does. When it is so, the moon is required to revolve around the sun as an independent planet; the weaker gravitational field of the spherical earth can not keep it revolving around it (the spherical earth). All manuscripts of Newton are under custody of Royal Greenwich Observatory, U. K., and it deals with the queries in this regard. Previously I wrote to it my above stated result and asked how Newton's law of gravitation succeeds in making the moon revolving around the splierical earth. My queries were dealt with and no objection was raised upon this result of mine that the law predicts more than two times stronger pull of the sun on the moon as compared to the pull of the earth. Other part of the query was answered with the remarks that I consider the earth and the moon two seperate bodies whereas I should consider the two as one and then there would be no problem at all. It was a matter of great satisfaction for me to know that the result drawn by me was correct and accepted by the Royal Observatory. Other remarks are obviously quite vague. When the moon and the earth are not joined by any rod, how can I hold them as one single body. The two bodies are quite seperate and there is a considerable distance between the two. In such a case, the moon would be dominated by the sun and not by the earth. The learned readers can well see that modern science has no proof to this effect that the moon is a satellite of the earth and that it revolves around the earth. This being the case; there seems no justification behind this idea that Apollo Flights have proved sphericity of our earth and that these flights were directed to moon. Absence of Capillarity on the Modern Earth, Capillarity is the natural phenomenon due to which lighter liquids rise up the surface in narrow tubes and heavier ones fall down. The plants get water from the earth through their fine roots due to capillarity. When water rises up in a narrow tube, its surface in the tube becomes concave. Water and other liquids which rise up in narrow tubes wet the surface of the vessel in which they are kept, whereas mercury and other heavier liquids donot wet the surface of the containers. A careful study of capillarity makes us known to the fact that the capillary action is possible when the surface of water etc. is quite flat by nature. If the said surface is convex as of mercury, there can be no capillary action in water and in other lighter liquids, nor these liquids could wet the surface of the containers. In modern views, the shape of our earth is spherical and so the surface of water and of other liquids- no matter these are in big oceans or in small vessels become convex by nature. In such a case neither water etc. can wet the surface of the container nor they can rise up their level in the outer vessel in narrow tubes. In other words, we could not find any capillary action on our earth if our earth would have been spherical. Presence of capillary action on our earth and presence of plants on our 57 -449

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earth due to capillarity prove our earth quite FLAT and not spherical or of any other shape. Conclusions. It is correct that modern science has put some proofs before us in support of sphericity of our earth. But these proofs are mostly based upon photographs and observations by sight. Proofs based upon experimental facts have not been given so far. Its proofs are not dependable and reliable due to 'optical illusions'. The proofs which I have given in support of flatness of our earth are all based upon experimental facts and are matters of our daily experience. There is no chance of any optical illusion in my proofs. lekhasAra pRthvI viSayaka Adhunika mAnyatAoM kI samIkSA jJAnacaMda jaina, dillI hamAre dharmazAstroM meM pRthvI ko caurasa (capaTI), sthira, pRthula tathA cAroM dizAoM meM phailA huA batAyA gayA hai| isa mAnyatA ke viparyAya meM jaba kAparanIkasa ne yaha kahA ki pRthvI golAkAra hai aura sthira sUrya ke cAroM ora ghUma rahI hai, to logoM ne use mUrkha maanaa| zatAbdiyoM bAda usake anuyAyI gelIliyo ko phAMsI de dI gii| lekina yaha mAnyatA balavatI hI hotI gaI / isake bAvajUda bhI landana meM abhI bhI 'phlaiTa artha sosAyaTI' kAma karatI hai| maiMne pathvI kI AkRti viSayaka vaijJAnika adhyayana kiyA hai aura mujhe pratIta hotA hai ki isakA gurutvIya kSetra isake golAkAra ko pramANita nahIM krtaa| udAharaNArtha, vaijJAnika golAkAra pRthvI kA eka kendra mAnate haiM jo bhUtala se 6400 kimI0 garbha meM hai| sabhI vastuyeM usa kendra kI ora AkRSTa hotI haiN| vastuoM ke U~cAI se adhaHpatana para unake AkAra meM parivartana honA cAhiye, para yaha prayoga puSTa nahIM hotaa| isalie pRthvI ke kendra kI bAta bhI nahIM jNctii| isake viparIta yaha mAnanA adhika nyAyasaMgata lagatA hai ki pRthvI ke gurutvIya AkarSaNa bala eka-dUsare ke samAntara hote haiM tathA bhUtala aura bhUgarbha donoM jagaha kAryakArI hote haiM / yaha sthiti pRthvI ko capaTI mAnane para hI utpanna ho sakatI hai / apolo kI ur3hAnoM ne bhI yahI tathya siddha kiyA pratIta hotA hai| hamArI pRthvI sabhI dizAoM meM aura avanamanoM meM gurutvIya baloM ko Apatita karatI hai / isIliye avanamanoM meM bhI piMDa gatizIla hote haiM / golAkAra pRthvI kI mAnyatA meM yaha saMbhava nahIM dikhtaa| nyUTana aura AinsTIna caMdramA ko pRthvI kA upagraha mAnate rhe| lekina maiMne apane jaTila parikalanoM se isa mAnyatA ko khaMDita kiyA hai| isa tathya ko maiMne royala grInavica vedhazAlA ko likhA, jise inhoMne svIkAra kiyA hai lekina unhoMne apanI mAnyatA meM parivartana nahIM kiyA hai| kezikA-prabhAva ke adhyayana se patA calatA hai ki yaha prabhAva taloM ke capaTe hone para hI hotA hai, golAkAra hone ke kAraNa nahIM / yadi pRthvI gola mAnI jAyagI to usameM kezikA prabhAva nahIM hogaa| isa prakAra vaijJAnika pRthvI ke golAkAra hone ke liye jo pramANa dete haiM, ve prAyogika tathyoM para AdhArita nahIM hai, ve kevala prakAzIya vibhrama haiN| -450

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jainadharmakI kucha bhUgola-khagolI mAnyatAe~ aura vijJAna svAmI satyabhakta. satyAzrama, vardhA, mahArASTra jabase manuSyake paira candramA para par3e hai, tabase sabhIke mana mAnavakI isa vijayase ullasita haiN| aba manaSya kaI bAra candramA para ho AyA hai aura usake sambandhameM paryApta jAnakArI prApta huI hai| jahA~ sAmAnya mAnava samAjake liye yaha jAnakArI usakI pragatikA pratIka pratIta hotI hai, vahIM bhAratIya dharma jagatameM ina tathyoMse kucha parezAnI huI hai| isakA kAraNa yaha hai ki candramAke vaijJAnika vivaraNa dhArmika granthoMmeM diye gaye vivaraNase mela nahIM khAte / ina vaijJAnika upalabdhiyoMke uttarameM jaina samAja vizeSa prayatna kara rahA hai| vaha triloka zodha saMsthAna aura bhU-bhramaNa saMsthAnake mAdhyamase jaMbUdvIpakA nakzA banA rahA hai aura paryApta pracAra sAhitya prakAzita kara rahA hai| isa sAhityameM zAstrIya mantavyoMkA vividha tarkoM aura pramANoMse poSaNa kiyA jA rahA hai|| apane isa lekha meM maiM kucha aisI jaina mAnyatAoMke viSayameM batAnA cAhatA hU~ jina para vidvAnoMko vicAra kara naI pIr3hIkI AsthAko valavatI banAnekA prayatna karanA caahiye| maiM yaha bhI spaSTa kara denA cAhatA hU~ ki vizva kalyANa ke liye jainadharmane tatkAlIna yugakI paristhitike anurUpa samasyAoMko sulajhAnemeM apanI vizeSa yogyatAkA paricaya diyA hai| usane apane samayameM vizvakI vyAkhyA karane meM paryApta vaijJAnika dRSTikoNakA upayoga kiyA hai| phira bhI, Ajake yantra evaM prayoga pradhAna vaijJAnika yagameM tatkAlIna kucha mAnyatAe~ visaMgata siddha ho jAveM, to ise Azcarya nahIM mAnanA cAhiye / dhArmika vyaktiyoMkA mukhya lakSya AcArazAstra aura naitika mUlyoMkA pratipAdana rahA hai| dharma guruoMne naye tIrtha yA dharmakA nirmANa kiyA hai, naye vijJAna, bhUgola, khagola yA itihAsa zAstrakA nhiiN| inake viSayameM kI gaI carcAe~ dharma prabhAvanA mAtrakI dRSTise gauNarUpameM hI mAnI jAnI caahiye| phira bhI, jainoMkI aneka mAnyatAyeM unake sUkSma nirIkSaNa sAmarthya evaM vaijJAnika cintanakI pratIka hai| grahoMkI gati prakAzake saMcaraNake liye mAdhyamakI AvazyakatA hotI hai| vaijJAnikoMne kisI samaya Izvarake rUpameM isa mAdhyamakI kalpanA kI thii| jainoMne do hajAra varSa pUrva hI yaha cintana kiyA thA aura dharmadravyakI kalpanA kI gii| isI prakAra sthiti mAdhyamake rUpameM adharmadravyakI kalpanA huii| ina do dravyoMkI mAnyatAoMse patA calatA hai ki jainoMko yaha jJAna thA ki calatA huA padArtha taba taka nahIM ruka sakatA jaba taka use koI sahAyaka na mile / nyUTanakA jar3atva siddhAnta bhI yahI mAnatA hai / isI kAraNa pRthvI Adi vibhinna graha anAdi kAlase hI avirata gati kara rahe haiN| saMbhavataH yaha gati taba taka calatI rahegI jaba taka koI graha usase TakarA na jAya / jar3atva siddhAntake anusAra grahoMkI yaha gati prAkRtika hI honI cAhiye / lekina aisA pratIta hotA hai ki jar3atva siddhAntakA maulika tathya jAnaneke bAda bhI grahoMkI avirata gatike liye -451 -

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jainoMne usakA upayoga nahIM kiyA, isake viparIta unhoMne rAjavArtika tathA trilokasArake anusAra yaha mAnA ki candra, sUrya Adike bimboMko calane ke liye solaha hajAra devatA apanI Rddhike anusAra siMhagaja, vRSabha Adike rUpameM nirantara lage rahate haiN| choTe grahoMke bimboMke vAhaka devatAoMkI saMkhyA kramazaH kama hotA hai| sUryodaya aura sUryAsta jaina zAstroMke anusAra sUrya tapAye soneke samAna camakIlA, lohitAkSa maNimaya, 48.61 yojana lambA-caur3A (vyAsa), 24.11 yojana U~cA, tigunese adhika paridhi, 16000 devatAoMse vAhita bIcameM kaTe huye Adhe goleke samAna hai / yaha sUrya jambU dvIpake kinAre-kinAre pradakSiNA karatA hai / jaba sUrya niSadha parvatake kinAre para AtA hai, taba logoMko sUryodaya mAlUma hotA hai / jaba yaha sUrya niSadha parvatake pazcima kinAre para pahu~catA hai, taba usakA asta hotA hai| aba yadi koI manuSya udaya hote samaya sUryakI ora mukha karake khar3A ho jAya, to vaha dekhegA ki sUryakA asta pIThako tarapha nahIM huA hai kintu bAe~ hAthakI tarapha huA hai| pIThakI tarapha to lavaNa samudra rahegA, usa ora sUrya nahIM jaataa| isa ora koI parvata na honese sUryako koI oTa na milegI, isaliye sUrya asta na hogaa| yadi niSadhakI pUrvI noMkakI ora koI mukha karake khar3A ho jAya, to niSadha parvatakI pazcimI noMka usa AdamIke uttarameM pdd'egii| isakA yaha artha hai hamArI dRSTimeM sUrya pUrvameM ugatA hai aura uttara meM DUbatA hai| yaha mata kitanA anubhava viruddha hai, ise sabhI jAna sakate haiN| yahI nahIM zAstroMmeM yaha batAyA gayA hai jyotibimboMke ardhagolakakA gola hissA nIce rahatA hai aura caurasa vistRta bhAga UparakI ora rahatA hai| cUMki hama unakA gola hissA hI dekha pAte haiM, isaliye ve hameM golAkAra dikhate haiN| sUrya vizvakI yaha AkRti udaya-astake samaya dikhanevAlI AkRtise mela nahIM khaatii| kyoMki yadi AdhI kaTI haI geMda hamAre sirapara ho, taba to vaha pUrI gola dikhAI degii| kintu vaha yadi sira para na ho, bahata dUrapara kUcha tirachI ho, to vaha pUrI gola dikhAI na degI, kintu vaha aSTamIke candrake samAna AdhI kaTI haI dikhAI degii| parantu sUrya to udaya, asta aura madhyAhna ke samaya pUrA gola dikhAI detA hai aura candramA bhI pUrNimAkI rAtameM udaya, asta aura madhyarAtri pUrA gola dikhAI detA hai| isa taraha tInoM samayoMmeM AdhI kaTI haI geMdake samAna kisI cIjakI eka-sI AkRri nahIM dikha sktii| jainoMkI AdhI kaTI geMdakI AkRtikI kalpanAkA AdhAra yaha thA ki Adhe kaTe sapATa maidAnapara nagara aura jina mandira pradarzita kiye jA sakeM / para yaha AkRti sadaiva gola dikhatI hai, yaha kalpanA kucha visaMgata pratIta hotI hai| sUryagrahaNa aura candragrahaNa jainazAstroMke anusAra sUryagrahaNa isaliye par3atA hai ki usake nIce ketukA vimAna hai| isI prakAra candragrahaNa bhI isIliye hotA hai ki usake nIce rAhukA vimAna hai| candramAkI kalAoMke ghaTane-bar3hanekA kAraNa bhI usake nIce sthita rAhukA vimAna hI hai / rAhu aura ketu ke vimAnoMkA vistAra kucha kama eka yojana hai, jo sUrya aura candrake vimAnoMse kucha bar3e haiN| ye chaha mahIne meM sUrya aura candrake vimAnoMko DhaMkate haiN| isa mAnyatAmeM bhI nimna visaMgatiyA~ pratIta hotI haiM : -452 -

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(1) jainazAstroMke anusAra aSTamIkA AdhA candra kabhI dikhAI nahIM de sakatA / eka gola cIjako kisI dUsarI gola cIjako Dha~kakara dekho, vaha aSTamIke candrakI taraha AdhI kaTI kabhI na dikhAI degI / do gola sikke hAthameM lo aura ekase dUsarA Dha~ko / aisA kabhI nahIM ho sakatA ki Dha~kA huA sikkA AdhA kaTA huA-sA dikhAI dene lage / vaha dvitIyA tRtIyAkI taraha avanatodara Ter3hI kalAe~ hI dikhAyagA / aSTamIke bAda caturdazI taka candra mAkI jaisI zakla dikhAI detI hai, vaisI zakala rAhu vimAna dvArA Dha~kane para kabhI dikhAI nahIM de sktii| Uparokta prayogase yaha asaMgati bhalI-bhA~ti dhyAnameM A jAtI hai / (2) rAhu aura ketuke vimAna candra aura sUryake nIcekI kakSA meM bhramaNa karate haiM / sadA nIce nahIM rahate / ketukA vimAna to varSa meM do bAra amAvasyA ke dina sUryake vimAnake nIce AtA hai / isI prakAra rAhukA vimAna bhI tithike anusAra nIce AtA hai aura kucha Age-pIche hotA rahatA hai aura grahaNakI pUrNimAko sadA yA niyama bhaMgakA phira candramAke nIce A jAtA hai| yaha smaraNIya hai ki vimAna devatA calAte haiM / kyA ye devatA paMcAMgake anusAra dhImI yA teja gatise daur3a lagAte haiM ? kyA ye devatA isa prakAra hisAba lagAte rahate haiM aura vimAnoMko tithike anusAra manda-tIvra gati se daur3Ate rahate haiM ? ve aisA kyoM karate haiM ? eka-sI gati rakhakara nizcintatA se apanA kartavya kyoM nahIM karate ? ve yadi sadA bacakara raheM, to sadA pUrNimA ho aura grahaNa kabhI na ho / kyA hI acchA rahe yadi devatA mAnava jAtipara itanI kRpA kara sakeM jisase ve svayaM bhI nizcinta raha sakeM aura mAnava samAjako bhI tithiyoM Adike cakkarase mukti dilA sakeM / (3) jaba AkAza svaccha hotA hai, taba zukla pakSakI tRtIyA ke dina candramAkI mukhyataH tIna kalAe~ dikhAyI detI haiM para bAkI candramA bhI dhuMdhalA-dhuMdhalA dikhatA hai / jaba rAhukA vimAna bIcameM A gayA hai, taba pUrA candramA dhuMdhalA-dhuMdhalA bhI kyoM dikhatA hai ? AkAza meM vimAnoMko sthiti zAstroMke anusAra, sUrya, candra Adi vimAna bhArI hote haiM / isaliye ve apane Apa AkAzameM nahIM raha sakate | unheM samhAlaneke lie devatAoMkI AvazyakatA hotI hai / parantu ye devatA kisa prakAra AkAza meM rahate haiM ? kyA ye devatA hAiDrojanase bhare hue gubbAroMke samAna hote haiM jo havAse halke hone ke kAraNa havAmeM bane rahate haiM, unakA vaikriyaka zarIra aisA kaise ho jAtA hai ki ve nAnA AkAra dhAraNa kara Thosa vimAnoMko roka sakeM ? yadi vimAna rokaneke lie ve apane zarIrako Thosa banA lete haiM, to yaha zarIra AsamAna meM kaise banA rahatA hai ? sAtha hI, eka anya tathya aura bhI Upara jAnepara vAyu virala hotI jAtI hai / par3atA hai / aisI sthitimeM hajAroM yojana Upara kArya karanevAle ye binA oNksIjanake hI jIvita rahate haiM ? yaha dekhA gayA hai ki binA oNksIjanake jIvita nahIM raha sakatA / dhyAnameM AtA hai / vartamAnameM hama yaha jAnate haiM ki AsamAna meM isaliye U~cAImeM jAnepara manuSyako oNksIjana sAthameM le jAnA devatA jIvita kaise rahate hoMge ? kyA ye sAmAnya manuSya 5-6 mIlakI U~cAI para isa sthitimeM sUrya, candra Adi vimAnoMkI vibhinna U~cAiyoM para sthita tathA unake vAhaka devatAoM ke varNanakI vyAkhyAke lie punarvicAra karanA Avazyaka pratIta hotA hai / sUrya-candrakI U~cAI zAstroMke anusAra vibhinna jyotirgaNa AkAzameM bhUtalase 790 se 900 yojanakI U~cAI para sthita - 453 -

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haiN| yadi eka yojana 4000 mIlakA mAnA jAtA hai, to candra, sUrya Adi pramukha grahoMkA vivaraNa sAraNI 1 ke anusAra prApta hotA hai| isI sAraNImeM Adhunika mAnyatAoMkA bhI vivaraNa diyA gayA hai| isase donoM mAnyatAoMkI visaMgati spaSTa hai / bIsavIM sadIkA mastiSka isa visaMgatikI vyAkhyA bhI cAhatA hai / sarya-candrakI gati ___zAstroM ke anusAra jambUdvIpakI paridhi lagabhaga 316228 yojana hai / ise sAmAnya bhAgameM vyakta karanepara yaha 1264912000 mIla hotI hai / yadi sUryacandra ise 48 ghaMTe meM pUrA karate haiM, to inakI gati 2,63,51,916 mIlaghaMTA prApta hotI hai, ko 1-25 x 106 mITara prati sekeNDake lagabhaga baiThatI hai| itanI tIbra gatise gatizIla bimboMke Upara bane hue bhavanoM aura jina mandiroM kI sthitikI kalpanA hI kI jA sakatI hai jaba hameM vaha jJAta hotA hai ki kucha sau mIlakI raphtArakA tUphAna hI bhUtala para pracaNDa vinAzalIlA utpanna karatA hai| Aja kala upagraha vidyAkA paryApta vikAsa ho gayA hai| ise 35000 ki0mI0 kI raphtArase chor3anepara hI yaha pRthvIke kSetrase bAhara jA sakatA hai| parantu isa raphtArase calate samaya parivezI vAyuke samparkake kAraNa yaha paryApta uttapta ho jAtA hai| yadi inake nirmANameM USmArodhI tathA agalya padArthoMkA upayoga na kiyA jAya, to ye jalakara rAkha ho jAveM / candra bhI yadi isI prakAra vAyumaNDalameM isa gatise bhramaNa kare, to usakI bhI yahI sthiti sambhAvita hai| majhe lagatA hai ki ina mAnyatAoMkA AdhAra sambhavataH UparI kSetroMmeM vAyukI upasthiti sambandhI jAnakArIko apUrNatA hI rahI hogii| phira bhI, ina bimboMkI gatikI kalpanA svayaMmeM eka utkRSTa cintanake tathyako prakaTa karatI hai| uSNatA aura Atapa jainAcAryoMne uSNatA tathA AtapakA vivecana alaga-alaga kiyA hai| unhoMne agnimeM uSNatA mAnI hai aura sUryameM Atapa mAnA hai| uSNa vaha hai jo svayaM garama ho aura Atapa vaha hai jo dUsaroMko garma kre| yaha bheda sambhavataH AcAryoMke prakRti nirIkSaNakA pariNAma hai| uSNa padArthakA yaha niyama hai ki usase jitanI dUra hote jAte haiM, uSNatAkI pratIti kama hotI jAtI hai para sUryakI sthiti isase bilakula bhinna pratIta hotI hai| sAmAnyataH pahAr3oMpara uSNatA kama pratIta hotI hai jo bhUtalakI apekSA sUryase kucha samIpatara hai java ki bhUtalapara vaha adhika hotI hai / phalataH yaha mAnA gayA ki Atapa vaha hai jo svayaM to uSNa na ho para dUsaroMkI uSNatA de / sUrya svayaM uSNa nahIM hai, isaliye usake samIpakI ora jAnepara garamI kyoM baDhegI? yahI kAraNa hai ki aneka jaina kathAoMmeM manuSya sUrya ke pAsase gujarakara Upara calA jAtA hai, para usakA kucha nahIM hotaa| isa prakaraNameM bhI tathyoMke nirIkSaNakI kalpanAtmaka vyAkhyA kI gaI hai / vastutaH Adhunika mAnyatAke anusAra sUrya eka uSNa piNDa hai / usakI uSNatA bhUtalapara Akara saMcita hotI hai, vAyumaNDalameM nahIM / ataH UparI vAyumaNDalakI uSNatA bhUtalakI tulanAmeM kama hotI jAtI hai| jainoMke bhUgola sambandhI kucha anya tathya jainAcAryo meM prAkRtika ghaTanAoMke nirIkSaNakA tIkSNa sAmarthya thaa| unhoMne anekoM prAkRtika ghaTanAoMkA sUkSma nirIkSaNa kiyA aura unakI vyAkhyAke prayatna kiye| para prayoga kalAke abhAvameM ye vyAkhyAyeM paurANika AkhyAnoMke samakakSa hI pratIta hotI haiN| maiM nIce kucha aisI hI ghaTanAoMkI bhI carcA kara rahA huuN| -454

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(a) samudrake bIcameM uThA huA pAnI ___ jaina AcAryoMne samudroMkA acchA nirIkSaNa kiyaa| unhoMne dekhA ki eka kinArese dekhanepara samudrakA pAnI kucha U~cA hotA hai aura bAdameM DhalatA-sA lagatA hai| yaha pRthvIkI golAIkA cihna hai| isa U~ce bhAgako zAstroMmeM yaha kahakara siddha kiyA hai ki samudra kA pAnI bIca meM anAjakI DherIkI taraha 16000 yojana U~cA hai| isa U~cAIko 24000 velaMdhara nAgadevatA sthira rakhe rahate haiN| samudra meM tUphAna AnekA nirIkSaNa bhI AcAryone kiyA aura usakA kAraNa yaha batAyA ki samudra ke nIce kucha pAtAla haiM jinake nIce vAyu kumAra jAtike deva aura devAMganAyeM khelakUda karate haiN| inakI krIr3Ake kAraNa hI samudrake bIcameM tUphAna AtA hai aura pAnI U~cA-nIcA hotA hai| isa varNanameM eka mahattvapUrNa tathyakI ora aura saMketa kiyA gayA hai| yaha batAyA gayA hai ki kevala lavaNa samudra meM hI yaha U~cAI dikhatI hai, uttaravartI samudroMmeM jala samatala hI rahatA hai| ina tathyoMkI vartamAna vyAkhyA pathvIkI golAI aura candrakI AkarSaNa zaktike AdhArapara kI jAtI hai| (ba) zAstroMke anusAra bharatakSetrake madhyameM pUrva pazcimameM phailA huA vijayA parvata hai jo 25 yojana U~cA yA vartamAna eka lAkha mIla U~cA mAnA jAtA hai| isa vijayApara dasa yojana U~cAIpara manuSya aura vidyAdhara rahate haiM / ve vahA~ kRSi Adi SaT karma karate haiN| vartamAnameM to kevala 5-50 mIla U~cA himAlayakI uccatama parvata hai, usase U~ce parvatoM aura unapara rahanevAle vidyAdharoMkI kalpanA paurANika hI mAnanI caahiye| yaha bhI batAyA gayA hai ki isI vijayArdhakI guphAoMse samudrakI ora jAnevAlI gaMgA, sindhu nadiyA~ nikalatI haiM / bhAgyase, ye nadiyA~ to Aja bhI haiM para vijayArdha adRzya haiM / isIke zikharapara sthita siddhAyatana kUTapara 2 mIla U~cA, 2 mIla lambA aura eka mIla caur3A jina mandira banA huA batAyA gayA hai| vartamAna jagatake nyUyArka sthita sarvocca bhavanakI tulanAmeM jina mandirakA yaha bhavana kAlpanika aura paurANika hI mAnA jaaygaa| (sa) jaina bhagolake AdhArapara chaha mAhake dina aura rAta vAle kSetroM, ulkAoM, pucchalatAroM tathA jvAlAmukhIke visphoToMkI upapatti bhI saMgata nahIM ho pAtI / isI prakAra anya aneka vivaraNoMkA bhI ullekha kiyA jA sakatA hai / upasaMhAra uparokta vivaraNameM maiMne kucha bhUgola tathA jyotirlokake pramukha grahoMke sambandhameM zAstra varNita mAnyatAyeM nirUpita kI haiM aura yaha batAyA hai ki ye mAnyatAyeM Ajake vaijJAnika nirIkSaNe evaM vyAkhyAoMse mela nahIM khaatiiN| parIkSA pradhAnI jaina vidvAnoMko isa ora dhyAna denA cAhiye aura zAstroMkI pramANikatAko bar3hAnemeM yogadAna karanA caahiye| mere isa sujhAvakA AdhAra yaha hai ki jainAcAryo meM prakRti nirIkSaNakI tIkSNa zakti thii| ve vijJAnake Adima yugameM usakI jaisI vyAkhyA kara sake, unhoMne kI hai| para vahI vyAkhyA vartamAna prayoga-siddha aura tarka-saMgata vyAkhyAkI tulanAmeM yathArtha mAnI jAtI rahe, yaha jainAcAryokI vaijJAnikatAke prati anyAya hogaa| ina AcAryoMke nirIkSaNoM aura varNanoMkA tatkAlIna yugameM manovaijJAnika prabhAva par3atA rahA hai / isaliye Aja bhI ye varNana dharmazAstrake aMga bane huye haiM / inheM vaijJAnika nahIM mAnA jAnA cAhiye aura isa AdhArapara dharma aura vijJAnako TakarAneko sthitimeM na lAnA caahiye| aneka vidvAna

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vaijJAnika siddhAntoM yA vyAkhyAoMkI parivartanazIlatAke AdhArapara use satya nahIM mAnanA cAhate, ve dharmako zAzvata mAnakara use hI prazaya denA cAhate haiM / isa viSayameM maiM kevala yahI kahanA cAhatA hU~ (jaisA prArambhameM hI kahA hai) ki dharmakA uddezya mAnava jIvanameM sadAcAra, sahayoga, zAnti aura suvyavasthA utpanna karanA hai| vizva racanA yA bhUgola sambandhI tathyoMkA kSetra to vijJAnakA hI hai| donoMko sahayogapUrvaka apanA kArya karanA cAhiye, TakarAhaTakA koI prazna hI nahIM honA caahiye| aise hI prakaraNoMmeM anekAnta dRSTikI parakha hotI hai| sAraNI-1 : kucha grahoMke Agamika aura vaijJAnika vivaraNa (yojana -4000 mIla) candra pRthvI Agamika vaijJAnika pRthvIse dUrI lAkha mIla vyAsa, mIla 9487560 moTAI, mIla candra Agamika vaijJAnika Agamika vaijJAnika 35-20 2-31 32 930 36726, 2160 314733 8,65000 18364 - 157340 kucha kama 25 2721 28 366 / / 4-39-4-42,5 25 akSaNabhramaNa (ghUrNana) ghaMTe sUryakI parikramAkA samaya, dina 23-9 3651 gati mIla, minaTa 4-22-4-31 120.0 kiraNoM kI saMkhyA vAhaka devatA parivArake sadasya 12000 16000 16000 tArA nakSatra 28 graha parivAra 88 4 paradeviyA~ 4 paradeviyA~ 16000 deviyA~ 16000 deviyA~ - 1038-45 + 1000 varSa 1038-45 + eka lAkha varSa Ayu

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khaNDa : Section 6 jaina vidyAoM meM anusandhAna ke vartamAna kSitija Current Horigous of Research in Jainology cation International For Private & Personal use only www.jandbre

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For Private & Personal use only www.janeibrary.org

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vicAra-kRti jaina zodha : samasyA aura samAdhAna anabhyAse viSaM vidyA arthAt abhyAsake abhAva meM vidyA bhI viSa ho jAtI hai / zAstra - vidyAkA vaijJAnika adhyayana - anuzIlana jaba maulikatAkA udghATana karatA hai vastutaH tabhI vaha anusandhAnakI vastu bana jAtI hai / atIta kAlIna zAstra-vANIkA abhiprAyaH vizeSa vyAkhyA - vidhikI apekSA rakhatI hai kyoMki bhASAvijJAnake svabhAvakI dRSTise zabdakA artha kAlAntarameM svacAlita hotA jAtA hai / DA0 mahendra sAgara pracaMDiyA, ema0 e0, pI-eca0 DI0, DI0 liT0 zAstra-paramparAkA prAcInatama rUpa bhAratIya zAstra - bhAMDAroMmeM vidyamAna hai isa dRSTise jinavANIkI sampadA jaina bhAMDAroMmeM surakSita hai / hastalikhita jaina zAstroMkI bhASA tathA lipi-vijJAna eka vizeSavidhibodhakI apekSA rakhatA hai / isa dRSTise prAcIna hastalikhita sAhityakA pAThAnusaMdhAna aura artha -abhiprAya Adhunika pracachita lipimeM Abaddha karanA Avazyaka ho gayA hai| prasannatAkA prasaMga hai ki deza-dezAntarake vividha vidyA - kendroMmeM jaina sAhitya para pI-eca0 DI0 tathA DI0 liT0 Adi upAdhiyoMke lie zodha-prabandha race jA rahe haiM / isa prakArake sAhitya samudyogase kucha lAbha to huA hai kintu adhikAMzataH asAvadhAnI aura ajJAnatAvaza anartha bhI bana par3e haiM / jahA~ taka mujhe aise gaveSaNAtmaka adhyayana-granthoMko dekhanekA suyoga prApta huA hai unake AdhArapara yaha sahaja meM kahA jA sakatA hai ki sAhityika zodha kSetrameM aneka anUThe satya sthira hue haiN| nae AyAmoMkI bhI sthApanA huI haiM vahA~ aneka aMzoMmeM arthake anartha bhI hue haiN| daraasala jinavANIkA adhyayana eka vizeSa paddhatikI apekSA rakhatA hai| jinavANI aura jainAcAryoM dvArA praNIta sAhityameM vyavahRta pAribhASika zabdAvalikA samyak jJAna na honese usakI vyAkhyA aura vivecanAmeM bhayaMkara bhUleM aura mithyA mAnyatAe~ zabdAyita huI haiM / udAharaNake lie samaya aura darzana ina do zabdoMko hI liyA jA sakatA hai| ina donoM zabdoMkA laukika artha kucha aura hI hai jabaki jaina sAhityameM inake artha kramazaH AtmA aura dAnake lie prayukta haiM / ina vizvavidyAlayoM meM niyukta aneka aise nirdezaka haiM jinheM jaina vidyA aura zAstroMkA samyak bodha nahIM hai / makhaula yaha hai ki ina zodhArthiyoM ko unhoMke nirdezana meM zodha-prabandha racane hote haiM / aise granthoMke parIkSakoM kI bhI yahI dazA - durdazA hai / yenakena prakAreNa antatogatvA prabandha uttIrNa to kara hI die jAte haiM phalasvarUpa satyAnveSaNakI aitihAsika paramparAmeM isa prakArakI asAvadhAnIke duSpariNAma bhaviSya ke garbha meM antarbhukta ho jAte haiM / yaha vastutaH vicAraNIya viDambanA hai / adhunAtana anusaMdhitsuke samakSa aneka kaThinAiyA~ use jaina viSayoMpara gaveSaNAtmaka adhyayana-anuzIlana karanepara AtI haiM / sarvaprathama use viSayakA vidvAna nirdezaka hI nahIM mila pAtA hai / jo dezameM viSaya vidvAna haiM ve prAyaH zodha-takanIkase anabhijJa hote haiM, sAtha hI vizvavidyAlayIya nikaSapara khare nahIM - 457 - 58

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utarate / jo vizvavidyAlaya adhiniyama ke antargata samartha zodha nirdezaka haiM unheM jaina zAstra tathA vANIkA samyak jJAna nahIM hotA / isI krama meM viSayakA cayana aura tatsambandhita sAmagrI - saMkalana anusaMdhitsuke lie sira-zUla bana jAtA hai / jaina bhAMDAroM meM lupta - vilupta zAstroMkI khoja lipi-vijJAnako na samajha pAnekI khIja vastutaH use naitika skhalana tathA satyahanana karane-karAne ke lie vivaza karatA hai / aisI viSama paristhitimeM kyA kucha honA cAhie yaha vastutaH jAgarUka prazna hai ? mere dRSTikoNase do kAma hameM Age Akara karane cAhie / prathamataH vizvavidyAlayoM meM dezake aise virala vidvAnoMkI jainavidyA hetu niyuktiyA~ karAI jAe~, dUsare, vidyA kendroMpara hI sAmAjika zodha saMsthAnoMkI sthApanAe~ kI jAe~ jahA~ samAjake niSNAta vidvAnoMkI sevAe~ sulabha karAI jAveM tAki aise zodhArthiyoMkI sArasvata kaThinAiyoMko sulabha karAyA jA sake, phalasvarUpa isa kSetra meM anartha tathA anargala sthApanAe~ maNDita na hone pAe~ / jinavANIke antargata dezakA jJAna-vijJAna prAyaH antarbhukta hai / use samyak adhyayana-anuzIlana dvArA bahuvidha bodha vijJAna vikAsako prApta hogA / astu, isa prakArake anusaMdhAnAtmaka adhyayana-anuzIlanakI upayogitA vastutaH asaMdigdha hai / = 458 -

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jaina vidyAoM meM zodhake kSitija rasAyana aura bhautikI nandalAla jaina, mahilA mahAvidyAlaya, rIvA, (ma0 pra0) rasAyana-vijJAna rasAyanake antargata jar3a aura jIva jagatake vibhinna padArthoM aura unake guNadharmake viSayameM varNana kiyA jAtA hai| vibhinna samayameM likhe gaye jaina Agamika evaM vyAkhyAgranthoMmeM rasAyanase sambandhita aneka prakaraNa sphaTa rUpase pAye jAte haiN| inake viSayameM lekhakoMne zodha lekha aura samIkSA lekha tathA pastikAyeM likhI haiN| inameMse kunda-kunda, umAsvAti, bhagavatI, anu yogadvAra, prajJApanA Adi granthoM aura unakI TIkAoMmeM varNita rAsAyanika tathyoMkA saMkalana, samIkSaNa evaM tulanAtmaka nirUpaNa kiyA gayA hai| inakA mukhya viSaya dravya aura padArthakI parimANa, bheda-prabheda, paramANuvAda aura bandhaprakriyA hai / eka ora zAstrI, nyAyAcArya aura mehatAke samAna zAstrIya vidvAnoMne apane vivaraNoMmeM zAstrIya tathyoMkA saMkalana kiyA hai, vahIM dUsarI ora sikadarane apane zodha grantha tathA zodha lekhameM vividha bhAratIya darzanoMke paripekSyameM jaina padArthavAda tathA paramANuvAdakA vivecana kiyA hai / yadyapi dravya aura padArthakI utpAda-vyaya-dhrauvyAtmaka parimANameM vibhinna lekhakoMke vivaraNa samAna hai, phira bhI jainane dravyake sAmAnya aura vizeSa guNoMke AlApaddhatike vivaraNakI ora dhyAna AkRSTa karate hue batAyA hai ki yaha paribhASA adhika vyApaka aura samIcIna lagatI hai| bA~TiyAne padArtha paribhASAke atirikta jainAgama varNita paramANa aura pudgalake samasta guNoMkA saMkalana kara navIna zodhakoMke lie uttama kArya kiyA hai| javerI aura jainane Agamika paramANu aura Adhunika paramANukI tulanAtmaka samIkSA prastuta karate hue batAyA hai ki jainAgama varNita paramANuke guNa Adhunika paramANukI tulanAmeM paramANu ghaTakoMke lie adhika sArthaka pratIta hote haiM / isIliye unhoMne vaijJAnika mUlabhUta kaNoMko jainAgamI paramANuke samakakSa pradarzita karanekA yatna kiyA hai| munizrI nagarAja bhI isI pakSake pratIta hote haiM / isake viparIta jaina' aura siMhane isa paramANuvAdakI sUkSmatAse parIkSA kara yaha pradarzita kiyA hai ki Agamokta paramANu vartamAna paramANuke samakakSa hI mAnA jAnA cAhiye / ilekTrAna, proTAna yA kvArkakaNoMko Agamokta paramANuke samakakSa mAnane para nimna guNoMkI sahI vyAkhyA nahIM kI jA sakatI : (1) ilekTrAna Adi mUlakaNoMko UrjAmaya pudgala mAnane para bhI cU~ki UrjA bhI kaNa-maya hotI hai, Thosa aura eka pradezI hotI hai, ataH usameM saMkoca-vistArake guNoMkI vyAkhyA nahIM kI jA sktii| ye guNa khokhale paramANuoMmeM hI pAye jA sakate haiM / (2) sAmAnyataH Adhunika aneka mUlakaNoMko samyak paribhASita kara liyA gayA hai| isase patA calatA hai ki mUlakaNoMke guNa (Aveza, dravyamAna Adi) bhinna-bhinna hote haiN| yahI nahIM, nyUTAna, kvArka Adi kaNa ilekTrAnako tulanAmeM 700-2000 gune bhArI hote haiN| isa prakAra Agamokta paMcaguNI -459 -

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(catusparzI) yA saptaguNI (aSTasparzI) paNaoMkI samAnatA aura anaMtatAkA sahI vyAkhyAna nahIM hotA / yadi Agamokta paramANuoMko ilekTrAna, pojiTrAnake samakakSa bhI mAnA jAya, to bhI proTAna yA nyaTrAnake nirmANako eka tIsare para paryApta bhArI mUlakaNI paramANuko mAne binA nahIM samajhAyA jA sktaa| i prakAra Agamokta paramANa zabdase kamase kama tIna vibhinna prakArake kaNoMkA bodha hotA hai jo eka dUsarese bhinna hote haiM / tIna kaNa paramANuoMkI jAtigata anantatAko siddha nahIM karate / (3) tattvArthasUtrameM paramANuoMkI baMdhaprakriyAke tIna mukhya sUtra diye haiN| jaina ne apanI vyAkhyAmeM batAyA hai ki Agamokta paramANuoMko yadi ilekTrAna Adike samakakSa mAnA jAtA hai, to unakI sahI vyAkhyA nahIM kI jA sktii| phira bhI, ve paramANakI avibhAgitAko mUla mAnate haye isa samarUpatA para hI bala dete haiN| isake viparyAsameM, yadi Agamokta paramANuko vartamAna paramANuke samakakSa mAnA jAya, to yaha prakriyA sahajameM samajhI jA sakatI hai| isake unhoMne aneka udAharaNa diye haiN| ____ Agamokta paramANuoMko vartamAna paramANuoMke samakakSa mAnane para unake khokhalepana, saMkocavistAra, vividhatA tathA bandhaprakriyAkI na kevala saralatA vahIM prakaTa hotI hai, apitu yaha bhI acaraja hotA hai ki upakaraNa-vihIna purAtana yugameM bhI hamAre jaina manISI kitane gaMbhIra evaM tIkSNa vicAraka rahe haiM / yahI nahIM, AgamoMmeM aneka sthaloM para paramANuoMke sambandhameM parimANAtmaka vivaraNa prApta hote haiM, ve bhI Agamokta paramANuoMkI isa samakakSatAko puSTa karate haiN| udAharaNArtha tiloyapaNNattimeM lambAIke yUniToMkI carcA karate huye uvasannAsannase lekara yava aura aMgula yUniToMke mAna batAye haiM / datta aura sihake anusAra aMgulakA mAna yadi 0-77 iMca yA 1-65 semI0 mAnA jAya, to uvasannAsanna yUniTakA parimANa 10-11semI0 AtA hai / isa AdhAra para anuyogadvAra aura jaMbUdvIpaprajJaptike vyAvahArika paramANu kA mAna 0.8x108 semI0 hogA jo Adhunika sAmAnya paramANuke vyAsake barAbara hI hai| ilekTrAna yA nyUklisakA vyAsa 10-13 semI0 ke lagabhaga hotA hai| yahA~ bhI yaha dhyAnameM rakhanA cAhiye ki vibhinna granthoM meM kSetramAnoMkI yaniToMmeM kucha antara bhI pAyA gayA hai| isa sAijake atirikta, paramANaoMkI gati, sparza, pratighAta, kampana Adike sambandhita vivaraNa bhI vartamAna paramANukI samakakSatAmeM ghaTita ho jAte haiM / javerI aura anya lekhakoMne Agamokta paramANuoMko dravyamAna yA saMhativihIna kaNoMke samakakSa mAnanekA sujhAva diyA hai| lekina abataka saMhativihIna kaNa UrjAe~ hI rahI haiM aura AIsTInane UrjAoMkI kaNamayatA pramANita kI hai / kvAnTama siddhAnta bhI isakI puSTi karatA hai ki sabhI UrjAoM evaM sUkSmakaNoMke vyavahAra taraMgaNI prakRtike AdhAra para hI samajhAye jA sakate haiN| isa prakAra, Agamokta paramANu padase vAcya arthameM samIkSaka kAphI khIMcatAna karate pratIta hote haiN| vastutaH avibhAgI, agurulaghu aura indriya-agrAhya padako bahuta adhika pUrvAgrahapUrvaka nahIM lenA cAhiye / hA~, yaha avazya svIkAra karanA hogA ki paramANuko sUkSma aura vyAvahArika paramANuke rUpameM mAnyatA pradAna kara saMbhavataH padmanaMdine usI prakAra zAstrIya maryAdA sthira rakhI jaise bhaTTa akalaMkane pratyakSa jJAnako laukika aura mukhya pratyakSake rUpase vibhAjita kara apane samayameM eka bar3e vivAdako caturatApUrvaka sulajhAyA thaa| vastutaH sAmAnya jana na to mukhya pratyakSameM ruci rakhatA hai aura na hI sakSma paramANameM / unakI paribhASA zAstrIya aura akalpanIya bhI banI rahe, to koI Apatti nahIM hai| isa prakAra yaha kahanA cAhiye ki Adhunika vaijJAnika paramANu Agamokta vyAvahArika paramANuke samakakSa hotA hai / ataH inake anya guNoMkA varNana bhI isI AdhAra para samIkSita kiyA jAnA cAhiye / sikadara aura jainane Agamokta paramANuvAdakI anya bhAratIya tathA prAcIna paramANuvAdase tulanA kara yaha pramANita

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kiyA hai ki samasAmayika mAnyatAoMkI dRSTise jaina paramANuvAda Adhunika dRSTise bhI adhika samIcIna pramANita hotA hai| sUkSma aura vyAvahArika-donoM hI prakArake paramANu (cAhe UrjA rUpa hoM yA sUkSmakaNa rUpameM hoM) AgamoMmeM paudgalika batAye gaye haiN| ataH unameM rUpa, rasa, gandha, sparza aura saMsthAna-ye pA~ca guNa hote hai / AgamoMmeM paramANuoMkA vibhAjana isI AdhAra para kiyA gayA hai aura unakI saMkhyA 200 hI mAnI gaI hai / vastutaH rUpa-rasAdike AdhArapara paramANuoMkA yaha vargIkaraNa ucita pratIta nahIM hotA, kyoMki yadyapi rUpa, rasa Adi mukhyataH 20 prakArake hote haiM, para unake avAntara bheda itane adhika hai ki isa AdhAra para vargIkaraNakI koI vizeSa mahattA nahIM raha jAtI aura paramANuoMko ananta prakArakA kahaneke atirikta anya vikalpa nahIM hai / vastutaH paramANuoMkA vargIkaraNa unakI Antarika saMcaranAke AdhArapara hI karanA cAhiye / yaha dRSTi yantrayugIna sUkSmatara nirIkSaNa kSamatAko prakaTa karatI hai| yadi hama vyavahAra paramANukI dhAraNAko saMbala dete haiM, to yaha kahA jA sakatA hai ki ye sUkSma paramANuoMse nirmita hote haiM / para ye skandha nahIM kahalAyeMge kyoMki ye paramANu vistArakI sImAmeM hI rahate haiN| ina sUkSma paramANuoMko mUlabhUta kaNoM yA UrjAke rUpameM mAnA jA sakatA hai| para ina kaNoM Aveza, dravyamAna Adike kAraNa bhinnatAe~ haiN| inakI saMkhyA dinoMdina bar3ha rahI hai| yaha ullekha sahI nahIM lagatA ki sabhI paramANuoMkA dravyamAna barAbara hotA hai / dravyamAna-vihIna catusparzI sUkSma paramANuoM kI prakRtikI vyAkhyA abhI pUrNataH spaSTa nahIM hai| isa prakAra Agamokta paramANuvAdako nimna prakAra nirUpita kiyA jA sakatA hai : sUkSma paramANu -- vyavahAra paramANu -- skandha -- mahAskandha ina tathyoM para tulanAtmaka samIkSakoMko vicAra karanA cAhiye / zAstroMmeM paramANu-sambandhI vaicArika carcA jitanI hI sUkSmatAse varNita hai, skandha-viSayaka carcA utanI hI sthUlatAse varNita hai / sAmAnyataH skandhoMko sabhI samIkSaka Adhunika aNuke samakakSa mAnate haiM / inake do rUpa spaSTa hai-cAkSuSa aura acAkSuNa / inake nirmANako prakriyAse sambandhita Agama sUtroMkI vyAkhyAmeM kucha antara pAyA jAtA hai aura zvetAmbara-paramparAkI vyAkhyA Adhunika dRSTise adhika vaijJAnika pratIta hotI hai| jainane batAyA hai ki umAsvAtike paramANubandha-sambandhI tIna sUtra samucita artha karane para Adhunika tIna prakArakI bandhakatAko nirUpita karate hai yadi Agamokta paramANuoMko vaijJAnika paramANuoMke samakakSa yA vyavahAra paramANu mAnA jAya / NaCl va H, ke aNuoMke nirmANa kramazaH snigdharukSatvAt baMdhaH tathA guNasAmye sadRzAnAMko nirUpita karate haiM / SO2 yA HNO, ke aNuoMke nirmANa vyadhikAdi guNAnAM tuke udAharaNa hai| jainane sUkSma paramANuoMke bandhakI jaTilatAko pratipAdita karate hue umAsvAtike baMdha nirdezaka sUtroMke arthameM bhrAnti hI utpanna kI hai / vastutaH sUkSma paramANuoM (ilekTrAna-ilekTrAna, projiTrAna-pojiTrAna yA ilekTrAna-pojiTrAna Adi) ke baMdhoMko asAmAnya koTikA mAnA jAtA hai jinameM sAmAnya bandhoMkI apekSA paryApta UrjAkA vinimaya hotA hai| ina sUtroMko kevala vyavahAra paramANuoMke bandhoMkA nirUpaka mAnA jAnA caahiye| phira bhI yaha tathya manoraJjaka hai ki bandhakI vibhinna vidhiyoMke nirUpaNameM zAstroMmeM skandhoM ke koI bhI udAharaNa nahIM diye gae haiN| lekina yaha mAnA jA sakatA hai ki cUMki paramANuke bandhameM cAra dhAtue~ yA caturbhUja skandha (pRthvI, jala, teja, aura vAyu) banate haiM, ataH unheM hI inakA sthUla udAharaNa - 461 -

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mAnA jAnA cAhiye / inameM kevala pRthvI aura jala hI bandhakI dRSTise mahattvapUrNa haiN| skandhoMke nirmANako yaha maulika prakriyA hai / zAstroMmeM ise sAmAnya bhASAmeM bhI batAyA gayA hai ki skandha apaghaTana, saMghanana evaM apaghaTana-saMghananakI kriyAoMse prApta hote haiN| jainane ina sabhI prakArake skandhoMke nirmANakI dazAoMkA bhI saMkSepaNa kiyA hai| javerI ne skandhoMke aneka prakArake vargIkaraNakA saMkSepaNa kiyA hai| ye bAdara (cAkSuSa) aura sUkSma (acAkSuSa) ke rUpameM do prakArake hote haiN| prayoga-pariNata, visrasA-pariNata aura mizrapariNatake rUpameM tIna prakArake hote haiM / skandha, skandhadeza, skandhapradeza aura paramANuke bhedase cAra prakArake hote haiM / yahA~ paramANu ko vyavahAra paramANu mAnanA cAhiye / sthUla-sthUla (Thosa), sthUla (dravya), sthUla-sUkSma (UrjA), sUkSma-sthUla (gaisIya padArtha), sUkSma (karmavargaNAe~, atIndriya) aura sUkSma-sUkSma (sUkSmatara skandha jinameM vartamAna paramANu ghaTaka samAhita kiye jA sakate haiM / ) ke bhedase skandha isa prakArake hote haiN| inameM vyavahAra paramANuko sakSmake antargata samAhita karanA caahiye| isa vargIkaraNake viSayameM jainane batAyA hai ki yaha kevala skandhoM kI cakSu evaM anindriya-grAhyatA para AdhArita hai, uttarottara sUkSmatA para nhiiN| yahI kAraNa hai ki gaisIya aNuoMkI tulanAmeM urjAyeM sUkSmatara hotI haiM, para unheM gaisoMmeM pahale rakhA gayA hai / isa AdhAra para sUkSmatAkI dRSTise skandha pA~ca prakArake hI mAnane cAhiye / vastutaH UrjAyeM sUkSma-sUkSma koTimeM hI AnI cAhiye kyoMki prAyaH inheM catusparzI mAnA jAtA hai| isa vargIkaraNameM kucha skandhoMke nAma Aye haiM, pRthvI, patthara, parvata, jala, ghI, tela, Atapa, chAyA, vAyu, karmavargaNAyeM aura sUkSmatara dvayaNuka eka anya vargIkaraNameM inheM teIsa vargaNAke rUpoMmeM batAyA gayA hai| inake viSayameM vistArapUrvaka adhyayanakI AvazyakatA hai| kahIM paristhara nyAyase skandhake 530 bheda ginAye gaye haiN| antameM yaha batAyA gayA hai ki skadhoMkA vibhAjana atyaMta jaTila hai aura ve ananta prakArake hote haiN| isa vargIkaraNake vividha rUpoMse yaha spaSTa pratibhAsa hotA hai ki ye bheda mAtra sUkSmatA aura sthUlatAke AdhAra para kiye gaye haiN| inameM skandhoMkI Antarika saMracanA kA AdhAra nahIM hai| phira bhI, ye saMracanA pradhAna yugake kAlake anya vargIkaraNoMse adhika sUkSma nirIkSaNako nirUpita karate haiN| yaha isa tathyase prakaTa hotA haiM ki usa samaya UrjAoMko bhI skandha yA kaNamaya mAnA jAtA hai| skandhoMkA nirUpaNa yadyapi ghaTa, paTa, vastra, bhUSaNa, khAdya padArtha, daza vikRtiyA~, zarIra, karma Adi aneka skandha padArthoM ke nAma zAstroMmeM Aye haiM para inakA vizeSa vivaraNa upalabdha nahIM hai / lekina cAra mahAbhUtoMke kucha vivaraNa kucha sthAnoM para upalabdha haiM jinakA saMkSepaNa jainane kiyA hai| isake anusAra yadyapi prArambhameM yaha mAnA jAtA hai ki ye mahAbhUta skandha vizeSako nirUpita na kara eka-eka jAti vizeSako nirUpita karate haiM, phira bhI upalabdha vivaraNase yaha pramANita nahIM hotaa| pRthvIke anrtagata 36-40 Thosa padArthoke nAma avazya haiM para jala, agni, aura vAyuke arntagata kevala inake vibhinna bhedoMke hI nAma diye gaye haiN| ye bheda zvetAmbara AgamoM tathA tattvArthasArameM prApta hote haiN| yaha saMbhava hai ki ananta saMbhAvita skandhoMmeMse kevala ye hI skandha AgamayugIna samayoMmeM dRSTigocara rahe hoN| yaha Avazyaka hai ki Agamika evaM dArzanika sAhityako skandhoM ke vivaraNake liye Alokita kiyA jAya / sAtha hI, yaha vivaraNa nAmarUpeNa hI hai, vizeSa vivaraNa nhiiN| isa viSayameM bhI chAna-bInakI AvazyakatA hai| bhautikI (a) USmA aura prakAza bhautikIke antargata padArthoMke sthUla upayogI bhautika guNoMkA adhyayana to kiyA hI jAtA hai, isake - 462 -

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atirikta USmA, prakAza Adi vibhinna prAkRtika tathA paramANvIya UrjAyeM bhI isake pramakha viSaya kSetra haiN| ina UrjAoMkA srota kyA hai, inakI prakRti aura kArya kyA hai, kyA inheM upayogI kAryoM meM prayukta kiyA jA sakatA hai, ye aura anya prazna hI vidvAnoMko ina UrjAoMkI maulika prakRtike adhyayanake prati prerita karate hai| prAcIna samayameM ina UrjAoM va padArthake upayogI gaNoM para vicAra kiyA gayA hai| vibhinna darzanoMke sAtha-sAtha jaina AgamoMmeM bhI ina para sphuTa carcAyeM prApta hotI haiM jo kucha IsA pUrva sadiyoMse lekara bArahavIM sadIke bIca likhe gaye haiN| bhautikIse sambandhita viSayoM para aneka vidvAnoMkA dhyAna gayA hai| sambhavataH sarva prathama jainane tattvArthasUtrake paMcama adhyAyakI TIkAmeM ina viSayoM para 1942 meM vicAra kiyA thaa| isake bAda aneka sphuTa viSayoM para amara, sikadara, pAlIvAla, mani mahendra kumAra dvitIya aura anyoMne Agamokta mantavyoMkA tulanAtmaka vivaraNa prastuta kiyA hai| pichale kucha varSoM meM jaina ne apane pA~ca zodha patroMmeM isa viSaya para vistArase prakAza DAlA hai| apane padArthoM ke guNoMke saMkSipta adhyayanameM unhoMne batAyA hai ki jaina AgamoMmeM padArthoM ke sthUla guNoMkI bahuta kama carcA hai / vaizeSika isa viSayameM jainoMse kucha adhika yathArthavAdI haiN| jaina ne aneka vaijJAnika uddharaNoMke AdhAra para pramANita kiyA hai ki tApa, prakAza Adi UrjAe~ bhArayukta hotI haiN| yadyapi uttarAdhyayanameM padArthake aneka rUpoMmeM prabhA (prakAza) ko samAhita kiyA gayA hai, phira bhI tattvArthasUtra meM use chor3a diyA gayA hai| hA~, yahA~ chAyA, andhakAra aura udyotake rUpameM prakAzakI vividhatA batAI gaI hai| ataH yaha acarajakI vAta hai ki prabhAko pugdalake rUpoMmeM kyoM sammilita nahIM kiyA gyaa| yaha anveSaNIya hai| phira bhI, yaha mAnA jAtA hai ki prakAzakI aneka zaktiyA~ hotI haiM jinameM dRzya prakAza bhI eka hai| aisA pratIta hotA hai ki pudgalake Atapa rUpameM USmA evaM dRzya prakAzako eka sAtha samAhita kiyA gayA hai| AgameM tapAye huye garama lohemeM agni yA USmAke acetana paramANu praviSTa hokara use raktatapta kara dete haiN| prakAra UNmA hI prakAza UrjAmeM rUpAntarita hotI hai| adRzya prakAzako USmA kahA jA sakatA hai| padArthoMke kaNoMmeM uSNatA yA prakAzakI zakti AtmA yA adRzya jaivazaktike saMyogakA phala hai| inake abhibhava aura parAbhavake kAraNa ina donoM hI UrjAke rUpoMko paramANumaya batAyA gayA hai| zAstroMmeM tApa aura prakAzake sAraNI-1 meM diye gaye abhilakSaNa batAye gaye haiN| sAraNI-1. uSmA aura prakAza ke zAstrokta abhilakSaNa tApa yA USmA ke abhilakSaNa prakAza ke abhilakSaNa 1. USmA tejasakAyika jIva haiM isameM adRzya zaktike prakAza bhI tejasakAyika hai| isameM adRzya zaktike kAraNa sajIvatA hai / yaha eka UrjA hai| kAraNa sajIvatA hai| yaha eka UrjA hai| 2. isakI prakRti kaNamaya hotI hai isake kaNa aneka isakI prakRti bhI kaNamaya hotI hai / sUkSma paramANuoMse bane hote haiM / 3. USmA padArthoM ko garama karatI hai, pakAtI hai, naSTa prakAza kaNoMkA abhibhava aura parAbhava hotA hai / karatI hai| 4. USmA padArthoMmeM avazoSita ho jAtI hai| yaha yaha do prakArake srotoMse milatA hai-ThaMDA aura jIvanakA eka lakSaNa hai| garama / yaha Atapa aura udyota--do rUpoMmeM pAyA jAtA hai| 5. prakAza, vidyuta aura maNiprabhA USmAke hI rUpa haiM / jainane batAyA hai ki vartamAnameM USmA yA prakAza eka UrjAke rUpameM mAne jAte haiN| inakI prakRti

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dvividhA-taraMgaNI hotI hai / inakI UrjA prAkRtika hotI hai, kisI adRzya zaktike kAraNa nahIM / taraMgAtmaka dRSTise USmAkA taraMgadairdhya raktaprakAzase bRhattara hotA hai| USmAke vibhinna kArya Aja bhI mAnya haiM / para USmAkA saMprasAraNa aba saMcAlanake atirikta do anya vidhiyoMse-vikaraNa aura saMvAhanase bhI mAnA jAtA hai| zAstroMmeM prAvasthA parivartana aura USmAke yAMtrika kAryoMmeM parivartita honekI carcA nahIM hai| ye prakaraNa unnIsavIM sadIkI vaijJAnika pragati kI hI dena haiN| uSmAko jIvanakA lakSaNa mAnanA eka samasyA utpanna karatA hai kyoMki jagatake pratyeka taMtrameM prakRtyA hI kucha na kucha USmIya UrjA hotI hai| isa dRSTise saMsArake sabhI padArtha, cAhe ve jar3a hoM yA cetana, sajIva hI mAne jAne caahiye| vastutaH uttarAdhyayanameM yaha batAyA gayA hai ki pRthvI, jala Adi prAkRtika rUpameM zastra anupahata hote haiM aura sajIva hote haiN| vikSobha yA upaghAta inheM nirjIva banAtA hai / mUlataH pratyeka padArthake sajIva mAnanekI isa dhAraNAse kyA yaha artha liyA jAya ki jagatameM jIva aura ajIvakI dhAraNAkA vikAsa uttara AgamakAlameM huA hai ? padArthoM ke mUlataH sajIva honekI dhAraNA jaina darzanako vedAntakA hI eka aMga banA detI? yaha eka aisA prazna hai jisapara gambhIra evaM zodhapUrNa adhyayanakI AvazyakatA hai| eka anya mahattvapUrNa prazna bhI yahA~ samAdhAnakI apekSA rakhatA hai| jIvAbhigamasUtrameM tejasakAyikoMko trasa koTimeM mAnA gayA hai jabaki umAsvAtine ise sthAvara mAnA hai| tejasakAyikoMkA sthAvarIkaraNa kaba aura kaise huA, yaha bhI eka vicAraNIya bAta hai| prArambhameM, gatizIloMko basa mAna kara vAyu, teja (USmA, prakAza Adi) ko isa koTimeM rakhA gakhA gayA ho| lekina jaba karmavAdakA vikAsa huA, taba "trasa" kI paribhASAmeM kucha saMzodhana kiyA gayA pratIta hotA hai| isase kyA yaha samajhA jAya ki jIvAbhigama sUtrake samaya karmavAda vikasita nahIM thA aura zabdoMkA sAmAnya artha liyA jAtA thA ? dazavaikAlikameM tejasakAyikoMke sAta bheda ginAye gaye haiM jabaki prajJApanAmeM sUkSma tejasakAyikoMke atirikta sthala tejasakAyikoMke bAraha bheda batAye gaye haiN| sAraNI-2] inameM agnikI jvAlA, mumura, sAraNI-2. tejaskAyikoMke bheda prajJApanA dazavaikAlika 1. vidyut 2. agni yA jvAlA 2. azani 3. murmura 3. nirghAta 4. aci 4. saMgharSa 5. alAta 5. sUryakAnta 6. zuddha agni 7. bheda [dazavai0] 7. ulkA aMgAra, AlAta, arci, saMgharSaja USmAoMse sAmAnya jana paricita haiN| zuddha agniko IMdhana rahita agnike rUpameM mAnA jAtA hai| yaha vaidyuta bhaTThI, pighalA huA lohapiMDa AdimeM dekhA jAtA hai / ulkA, vidyut evaM azani-ye vidyutake rUpa haiM aura sUryakAnta yA maNiyoMke mAdhyamase utpanna USmA prakAzakA eka prabhAva hai jisameM prakAza USmAmeM parivartita hotA hai| nirdhAta vikriyA janya agni hai| taijaskAyikoMke isa vargIkaraNase patA calatA hai ki zAstrIya kAlameM USmA, prakAza aura vidyata eka hI koTi-jaskAyikake mAne jAte the aura inakI prakRti kaNamaya mAnI jAtI thii| yaha bhI yahA~ dRSTavya hai ki uparokta sabhI rUpoMmeM mUla kucha bhI ho, USmAguNa ina sabhImeM pAyA jAtA hai| ataH ina UrjAoMkI prakRtimeM maulika bheda honeke -464 -

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bAbajUda bhI inake sthUla evaM anubhavagamya USmAguNake kAraNa inheM eka hI tejorUpameM samAhita kiyA gayA hai / isa yuga meM prabhA [sUrya aura dIpa prakAza ], udyota evaM andhakArameM uSNatAke sAmAnya anubhavagamya na honese inheM taijaskAyikoMmeM samAhita nahIM kiyA gayA hai jabaki inheM bhI isameM samAhita kiyA jA sakatA thA / sambhavataH isIliye prabhA Adi tIna rUpa taijaskAyika nahIM batAye gaye haiM / phalataH ye nirjIva / phira bhI, unheM paudgalika aura kaNamaya to mAnA hI gayA hai / Adhunika dRSTi se ina bhedoMke viSayameM yaha kahA jA sakatA hai ki ye USmA, prakAza yA vidyut UrjAoMke vibhinna srota haiM svayaM UrjAe~ nahIM haiM / USmA cAhe kisI bhI srotase kyoM na utpanna ho, USmAkI prakRti ekasamAna hogI, vibhinna vidyut srotoMse utpanna vidyut UrjAkI prakRti ekasamAna hogI / isI prakAra prakAzake viSayameM mAnanA cAhiye / UrjAoM kaNamayatAkI dhAraNA jaina aura vaizeSikoMmeM samAnarUpase pAI jAtI hai| nyUTana yugameM vaijJAnika bhI inheM tarala yA kaNamaya mAnate the / yaha to unnIsavIM sadIke uttarArddha meM hI mata sthira huA ki ye taraMgAtmaka UrjAe~ haiM / bIsavIM sadI meM inheM taraMgaNI prakRtikA siddha kiyA jA cukA hai| ataH inakI zuddha kaNamayatAkI zAstrokta dhAraNA aba saMzodhanIya bana gaI hai / prakAza - sambandhI kucha ghaTanAe~ prakAzake viSayameM jaina ' ne do zAstrIya prakaraNoM para aura dhyAna AkRSTa kiyA hai jo vartamAna pariprekSya meM vicAraNIya bana gaye haiM / prathama prakaraNa meM cakSu dvArA padArthake dekhane kI prakriyA samAhita hai / zAstrIya mAnyatAke anusAra cakSu padArthoMke rUpa evaM AkAra AdikA jJAna karAne meM Aloka yA sUryaprakAzakI sahAyatA nahIM letii| amara aura jainane cakSu dvArA padArthoMke dekhane aura jJAna karAnekI vaijJAnika prakriyAkA vivaraNa dete huye batAyA hai ki sAmAnya janako dRzya parisarake prakAzake binA padArtha dRSTigocara nahIM hote / jaina dArzanika sUrya kiraNeM mAna kara bhI unheM darzana prakriyAmeM upayogI nahIM mAnate / vastutaH cakSukA padArtha samparka kiraNoMke mAdhyamase hI hotA hai / jaise kaimarA binA padArtha aura prakAzake citra nahIM khIMca sakatA, vaise A~kha bhI ina donoMke vinA rUpajJAna nahIM karA sakatI / yaha sahI hai ki A~kha padArtha ke pAsa jAkara usakA jJAna nahIM karAtI, isaliye usakA aprApyakAritva sthUlataH sahI ho sakatA hai lekina cakSu kiraNoM ke mAdhyama se padArtha ke binA bhI usakA bodha nahIM karA sakatI, ataH usakA padArthase kisI na kisI prakAra samparka hotA hI hai / ataH aprApyakAritvako parokSa prApyakAritva yA ISat prApyakAritvake rUpameM lenA zAstrIya arthako vaijJAnika banA degA, yaha sujhAyA gayA hai / isI prakAra dvitIya prakaraNameM andhakAra, chAyA aura varSAkI carcA hai / andhakAra to prakAzakA hI eka rUpa hai jisakA parisara dRzya parisarase bhinna hotA hai / ullUkI A~khoM kA leMsa aura vividha prakArake navIna kemare prakAzake isI parisara meM kAma karate haiM / cU~ki yaha prakAzakA hI eka rUpa hai, ataH andhakArakI kaNamayatA bhI spaSTa hai / lekina ise prakAzavirodhI kahanA sthUla nirIkSaNa hI kahA jA sakatA hai / yaha batAyA gayA hai ki chAyA prakAzako rokanevAle padArthoMse banatI hai / isakI prakRti parAvartaka taloMkI prakRti para nirbhara karatI hai / yaha bhI pudgalakA hI eka rUpa hai / vastutaH varNAdivikAra pariNata chAyA (darpaNa pratibimba yA chAyA ) avAstavika pratibimbakA eka rUpa hai jabakI abataka leMsase bane pratibimba vAstavika hote haiM / vAstavika pratibimboMkA udAharaNa zAstroMmeM nahIM milatA, zAyada usa yugameM avatala leMsoMkI jAnakArI na ho / sAtha hI, haribhadrane jina chAyA pudgaloMkA darpaNameM praveza batAyA hai, ve vastutaH prakAza kiraNeM haiM / ina kiraNoMke sarala patha gamanakI pravRttike kAraNa hI chAyA aura pratibimba banate haiM / prakAzakI 5.9 - 465 -

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isa sarala pathagamanakI prakRtikA bhI zAstroMmeM ullekha nahIM miltaa| isa prakAra chAyA, andhakArake viparita prakAzakA eka prabhAva hai, svayaM prakAza nahIM / muni mahendra kumAra dvitIyane batAyA hai ki padArthoMke varNakI anubhUti eka jaTila prakriyA hai jisameM vastu aura jJAtA -- donoM sammilita hote haiM / zAstroMmeM varNita paMcavarNoMkI bAta kAphI sthula lagatI hai kyoMki indradhanuSa meM hI sAta raMga hote haiM / yadi maulika varNoMkI bAta kI jAya, to rAmanake mUlabhUta anveSaNase tIna hI maulika varNaM prakaTa hote haiM / isa prakAra andhakAra, chAyA aura varNa sambandhI AgamayugIna mAnyatAyeM apanI samIcInatA banAye rakhaneke liye punaH parIkSaNakI apekSA rakhatI haiM / isa prakAra, USmA aura prakAzake sambandha meM hameM AjakI tulanAmeM paryApta alpa sUcanAyeM hI milatI haiM / phira bhI, inakA sphuTa saMkalana bhI Agama yugakI mahAn dena / isase unake prakRti-nirIkSaNa sAmarthya aura bauddhika vicAraNAkI tIkSNatAkA patA calatA hai / ye saMkalana yA vicAra Ajake yugameM kaise bhI kyoM na hoM, apane yugameM to uttama koTike rahe haiM kyoMki aisA vivaraNa anya darzanoMmeM nahIM pAyA jAtA / vidyut aura cumbakatva USmA, prakAza aura dhvanikI tulanAmeM zAstroMmeM vidyut aura cumbakIya UrjAoMke viSayameM upalabdha vivaraNa aura bhI alpa haiM / zAstroMmeM vidyut ulkA, azanike rUpameM vidyutkA ullekha hai, para vastutaH ye sabhI vidyut utpAdaka haiM, vidyut nahIM / vidyut to atigatizIla ilekTrAna pravAhako kahA jAtA hai / yaha sahI hai ki yaha kaNamaya rahI hai / para aba ise bhI taraMgaNika pramANita kara diyA gayA hai / vidyutko snigdha-rukSa samAna virodhI guNoMke samparkase utpanna mAnanA jaina dArzanikoMkI IsApUrva sadiyoMmeM bar3I sUkSma kalpanA hai jise vaijJAnika aThArahavIM sadI meM hI khoja sake / zAstroM meM vidyutko tejaskAyikoMke rUpameM mAnaneke kAraNa sajIva mAnA gayA hai / isakI gatike USmA bhI ise sajIvatA detI hai, para yaha mata vijJAnako mAnya nahIM hai / jIvanake janma, vRddhi, punarjanana va vinAzake lakSaNa isameM nahIM pAye jAte / zAstroMmeM prakAzake USmA yA vidyut rUpAntaraNakI bAta AI hai para vidyutke USmAmeM rUpAntaraNakA koI udAharaNa nahIM hai / sambhavataH usa yuga meM cAlaka aura rodhaka padArthoMke sambandhameM dRSTi nahIM gaI, ataH yaha viSaya chUTa hI gyaa| Aja hama jAnate haiM ki vidyut USNIya rUpAntaraNa hamAre liye kitane upayogI haiM / araaran viSayameM to kevala ayaskAntakA nAma AtA hai| zAstroMmeM ise UrjAkA rUpa nahIM mAnA jAtA (hA~, isake lohe ke AkarSaNa guNoMko aprApyakAritAkA sAdhaka mAnakara isase cakSuke AprApyakAritva guNakA saMpoSaNa avazya kiyA gayA hai ) zAstroMmeM kevala eka hI prAkRtika cumbakakA nAma hai / isake viparyAsa meM, aba cumbakatva eka UrjA hai jo taraMgaNI hotI hai| isake cAroM ora balarekhAyeM rahatI haiM jo vastuoM ko AkarSita karatI haiM / AvRta vastuoM meM se balarekhAyeM pAra nahIM ho pAtIM, ataH ve AkRSTa nahIM ho paatiiN| yaha guNa kucha vastuoMmeM unakI viziSTa aNuracanA aura vinyAsake kAraNa pAyA jAtA hai / kucha vastuoMmeM yaha guNa kRtrimataH bhI utpanna kiyA jA sakatA / apanI cakSuSA agocara bala - rekhAoMke mAdhyama se hI ayaskAnta loheko AkarSita karatA hai| ataH ayaskAntako aprApyakArI grAhaka nahIM mAnA jA sakatA / ise cakSuke samAna hI parokSa prApyakArI yA ISat prApyakArI mAnanA cAhiye / vidyut aura cumbakatva tathA usase sambandhita ghaTanAoMkI zAstroM meM alpa vivaraNikA isa tathyakA saMketa hai ki Agama yA zAstrIya yugameM ina UrjAoMkA koI vizeSa upayoga anveSita nahIM thA / prAkRtika rUpameM pAye jAneke kAraNa kevala inake sthUla guNoMkA hI avalokana kiyA gayA thA / dhvani - jaina, siddhAntazAstrI, sikadara mehatA aura rAmapuriyA Adine dhvanike sambandhameM jaina - - 466 -

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mAnyatAoMkA vivaraNa evaM samIkSaNa kiyA hai| ina sabhIne paudagalika zabdako vartamAna dhvanikA paryAyavAcI mAnA hai| zAstrIya mAnyatAke anusAra, dhvani bhI prakAza Adike samAna eka paudgalika UrjA hai, para yaha tejaskAyika na honese ajIva mAnI jAtI hai| isakI utpatti paramANamaya padArthoM ke viziSTa gatike kampana aura saMghaTanase hotI hai| paudgalika honese isameM sparzAdi cAra guNa pAye jAte haiN| isakA AkAra bajrake samAna hotA hai| yaha havAmeM saMcArita hotI hai| yaha lokAnta taka jA sakatI hai| dhvanimeM tIvratA, maMdatA, abhibhava, parAbhava, vyatikaraNa Adike guNa pAye jAte haiN| ye isakI kaNamayatAko puSTa karate haiM / isIliye dhvaniko zabdase vyaMjita kara use bhASAvarNAtmaka pudgala batAyA gayA hai| jo sUkSma-sthUla koTike skandhoMmeM samAhita kI gaI hai| jaina dhvaniko dravyadRSTise nitya tathA paryAyadRSTise anitya mAnate haiN| isa dRSTise jaina mImAMsakoMke zabda nityatvavAdako nahIM maante| unhoMne isameM aneka vyAvahArika ApattiyA~ prastuta kI haiM jo unake dhvani-viSayaka sUkSma nirIkSaNa va vicArake parimANa hI mAnane caahiye| jaina nyAya-vaizeSikoMke zabdoMke amUrtavAda evaM AkAza guNase bhI sahamata nahIM hai kyoMki isase zabdameM nityatva mAnanA par3atA hai| hA~, yadi AkAzako dhvani saMcAraNa mAdhyama mAna liyA jAya, to zabdake vIcItaraMganyAya yA kadamba-koraka prakriyAse zravaNakI prakriyA tarkasaMgata ho jAtI hai| phira bhI, AkAzako dhvani-utpAdaka nahIM mAnA jA sakatA, vaha to kevala saMcaraNa mAdhyama hai| prajJApanA, sthAnAMga, bhagavatI evaM tattvArthasUtrake TIkAgranthoMke AdhAra para zabdoMko vividhaprakArase vargIkRta kiyA gayA hai| prArambhika vargIkaraNakA navapadArthameM saMkSepaNa kiyA gayA hai| uttaravartI kAloMmeM isameM kiMcit parivartita huA hai| isa saMkSepaNase patA calatA hai ki dhvanike sasvara aura kolAhala rUpameM do vaijJAnika bhedoMkI tulanAmeM jaina zAstrIya vargIkaraNa adhika vyApaka sUkSmanirIkSaNakI dRSTi prakaTa karatA hai| vijJAnameM mAnavakI zabdAtmaka bhASAke liye koI pRthaka sthAna nahIM diyA gayA hai| ise yogyatAnusAra donoM hI koTiyoMke rUpameM varNita kiyA jA sakatA hai| sikadara ise kolAhala mAnate haiM jo tathya nahIM hai| isI prakAra prAkRtika dhvaniyoMkI bAta hai| zAstroMmeM inakA vizada vivecana aura vargIkaraNa kiyA gayA hai| yahI nahIM, vahA~ dravyabhASAke atirikta bhAva bhASA bhI varNita hai| dravya bhASA grahaNa, niHsaraNa tathA paraghAta (saMghaTana) se utpanna hotI hai| bhAvabhASA mAnasika hai / paraghAta bhASA prayojanya hotI hai aura vaha sarala yA vakragatise calatI hai| yaha vAyumeM saMcArita hotI hai aura lokAnta taka jAtI hai| bhASAtmaka dhvani do samayoMmeM abhivyakta hotI hai| isa prakAra dhvanike utpAdana, saMcAraNa, prakRti, guNa aura vargIkaraNa-sambandhI zAstrIya mAnyatAe~ praryApta tathyapUrNa haiM lekina inakI vyAkhyAmeM AjakI dRSTise paryApta antarAla hai| isake atirikta, jaina ne batAyA hai ki dhvanirodhana, ThosoMmeM dhvani-saMcaraNa tathA dhvanikA anya UrjAoMmeM anyonya rUpAntaraNa Adi aneka Adhunika tathya aise haiM jinakA zAstroMmeM vivaraNa upalabdha nahIM hotaa| Adhunika vaijJAnika mAnyatAke anusAra, dhvani gatika UrjAkA eka rUpa hai| yadyapi UrjAoMkI carama kaNamayatA nirvivAda mAna lI gaI hai, phira bhI UrjA aura dRzyakaNoMmeM kucha antara to spaSTa hai / isa antarake kAraNa hI vaizeSika dhvaniko amUrta evaM sAMkhya tanmAtrAtmaka mAnate haiN| dhvanike jina guNoMke AdhAra para jaina use kaNamaya pramANita karate haiM, unhoM guNoMke AdhAra para vaijJAnika use taraMgAtmaka yA UrjAtmaka pramANita karate haiN| aisA pratIta hotA hai ki jaina dArzanikoMne zabda utpattike srota va mAdhyamakI paudgalikatAko dhvanikI prakRti para Aropita kara diyA hai| yadi dhvaniko kaNAtmaka mAnA bhI jAya, to usake kaNa itane sUkSma hogeM ki ve parasparameM pratyAstha saMghaTana karegeM jinase dhvani utpanna hI na kara skegeN| isa prakAra vartamAna vaijJAnika dhvanike prAyaH sabhI AgamavaNita guNoMko mAnate haiM para unakI vyAkhyA zAstrIya vyAkhyAse bhinna pratIta hotI hai / -467 -

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uparokta nirUpaNase prakaTa hotA hai ki jaina Agama evaM dArzanika sAhitya meM bhautikI se sambandhita tathya bhI sphuTarUpameM paryApta mAtrAmeM varNita haiN| aba taka unakA sphuTa rUpameM hI samIkSaNa yA vivaraNa lekhakoMne kiyA hai| isa bAtakI mahatI AvazyakatA hai ki viSayavAra varNanoMkA gahana adhyayana kara saMkalana kiyA jaya aura taba unakA tulanAtmaka samIkSaNa kiyA jAya / sandarbha-grantha aura zodha-patra 1. jaina, nandalAla, 2. jaina, dulIcanda, 3. muni nagarAja, 4. javerI, je0 esa 0, 5. vAMTiyA, ema0 ela0, 6. jaina, jI0 Ara, 7. sikadara, je0 sI0, 8. re, pI0, 9. amara, gopIlAla, 10. siMha, vIrendra, 11. sikadara, je0 sI0, 12. pAlIvAla, ke0 ela0, 13. jaina, ena0 ela0, 17. jaina, ela0 sI0, (1) kemisTrI Apha jainAja " kImiyA " 11, 1966 (2) jaina Agamo meM rasAyana vijJAna, 1-4, jinavANI, 1973 (3) jaina darzana meM jar3a jagat kI rUparekhA, mahAvIra - smRti- grantha, 1953 (4) jaina paramANuvAda, jaina vidyAlaya, sIkara- smArikA (presa meM) (5) kemikala kanTenTa Ava jaina kainansa, anusandhAna patrikA, 1974 janadarzana meM pudgaladravya aura paramANu - siddhAnta, candAvAI abhinandana grantha, ArA, 1954 jainadarzana aura Adhunika vijJAna, AtmArAma aiNDa sansa, dillI, 1959 thyorI Ava eTamsa ina jaina philosophI, jaina vizvabhAratI, 1975 jaina padArtha vijJAna meM pudgala, zve0 terApaMthI mahAsabhA, kalakattA, 1961 kosmolojI, olDa eNDa nIDa, bhAratIya jJAnapITha, dillI, 1975 rator yorI Ava jainAja, iNDiyana jarnala Ava hisTrI Ava sAiMsa, 1979 hisTrI Ava kemisTrI ina ensiyanTa eNDa meDIvala iNDiyA, pUrvokta, 1966 cakSukI aprApyakAritA, eka mUlyAMkana; varaiyA abhinandana grantha, kAzI, 1954 dravyaviSayaka jaina dhAraNA, jainadharma Adhunika sandarbha meM (saM0 narendra bhAnAvata Adi), jayapura, 1975 jaina thyorI Ava sAuMDa, risarca jarnala Ava philAsaphI, 1972 mImAMsA aura jainadarzana meM dravyakA svarUpa, anusandhAna - patrikA, 5, 1976 (a) proparTIja Ava maiTara ina jaina kainansa, isa pustakakA vijJAnakhaNDa, 1980 (ba) phijikalakanTenTsa Ava jaina kainansa, divAkara-abhinandana-grantha,1976 (sa) jaina Agamo meM bhautikIke tattva (3), magadha vizvavidyAlaya seminAra, bodhagayA, 1975 14. gelarA, ema0 Ara0, 15. muni mahendrakumAra dvitIya, 16. jaina, uttamacanda, (da) phijikalakanTenTsa Ava jaina kainansa (4), presameM kansepTa Ava mAsalensa maiTara ina jaina liTarecara, anusandhAnapatrikA, 5, 1975 jaina paramANuvAda, divAkara abhinandana grantha, 1976 'jainadarzanakA tAttvika pakSa : paramANuvAda', jainadarzana aura saMskRtiAdhunika sandarbha meM, lekhAMka 4, indaura vizvavidyAlaya, indaura, 1976 jaina thyorI Ava AlTImeTa pArTIkalsa, vahI, lekhAMka 5, indaura, 1976 - 468 -

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jainavidyAomeM zodhake kSitija jIvavijJAna DA0 kalpanA jaina, bhiNDa (ma0pra0) lor3hA,' sikadara aura jaina ke vivaraNAtmaka tathA samIkSAtmaka lekhoMse patA calatA hai ki jaina AgamoM evaM anya graMthoMmeM ajIva padArthoM ke samAna jIvita padArthoMpara bhI paryApta sAmagrI milatI hai / jainane Agama vaNita jIvakI paribhASAkI samIkSA karate huye batAyA hai ki jIva do prakArake guNoMse abhilakSita kiyA gayA hai / paudgalika rUpameM usameM asaMkhyAta pradezikatA, gatizIlatA, parivartanazIlatA, dehaparimANakatA, prANApAna, karmabandha evaM nAnAtva pAyA jAtA hai| abhautikarUpameM usameM avinAzitva, amUrtatva evaM caitanya (saMvedanazIlatA) hotI hai| bhAvaprAbhRtameM ise raMgahIna, svAdahIna, gaMdhahIna, anizcita AkAra, aliMgI evaM jJAnendriyoMse agamya batAyA gayA hai / isake ATha alaukika guNoMmeM kevala jJAna, kevala darzana, anantavIrya va samyaktvake atirikta sUkSmatA, avyAbAdhatA, avagAhana kSamatA, tathA aNukalaghutvake samAna guNa bhI samAhita haiN| bhagavatIsUtrameM jIvake 23 nAmoMkA ullekha hai jinakA bhautika abhautika gaNoM vargIkaraNa kiyA jA sakatA hai| sAraNI 1 se patA calatA hai ki jIvake adhikAMza lakSaNa bhautika prakRtike haiM / vastutaH jina lakSaNoMko abhautika zreNImeM batAyA gayA hai, ve bhI bhautikatAkI dhAraNAse spaSTa kiye jA sakate haiM / aisA pratIta hotA hai ki ye zarIrI jIvake vibhinna kAryoM evaM sthUla guNoMko hI nirUpita karate hai| isameM manoraMjaka tathya yaha hai ki ina lakSaNoMmeM amUrtatAkA guNa kahIM samAhita nahIM hai / lagatA hai ki yaha to uttaravartI vikAsa hai| sAtha hI, kundakunda aura umAsvAtike samayameM upalabdha AgamoMkI prAmANikatA nirvivAda rahI hai| (yaha sarvArthasiddhike vivaraNase bhI puSTa hotI hai)| taba yaha prazna svAbhAvika hai ki jIvake 23 lakSaNoMmeM se kevala 'upayogolakSaNam' hI kyoM uttarakAlameM mukhya lakSaNa mAnA jAne lagA? vidvAnoMko isa viSayameM anuzIlana karanekI AvazyakatA hai| Adhunika vijJAnakI dRSTise upayogake jJAna darzanAtmaka rUpoMko saMvedanazIlatAkI vibhinna koTiyoMke rUpameM mAnA jA sakatA hai jisakI bhautika vyAkhyA kI jA sakatI hai| isa AdhArapara AjakA vijJAna jIvanako bhautika hI pradarzita karatA dikhatA hai / para vaha jIvanake mUla lakSaNako abhautika mAnaneke viSayameM mauna hai| eka ora jahA~ Adhunika yugameM parakhanalImeM sajA 1. jaina, nandalAla : a-jIva aura jIvavijJAna, vallabhazatAbdI smArikA, 1970 / ba-voTenikala kanTenTasa ina jaina kainansa, divAkara abhi0 grantha, 1976 / sa-jaolojikala kanTenTasa ina jaina kainansa, pUrvokta, 1976 / 2. lor3hA, kanhaiyAlAla : jaina AgamoMmeM vanaspativijJAna, marudharakesarI abhinandana graMtha, 1968 / 3. sikadara, je0sI0 : a-phaibrika Ava lAipha eja kaMsIbDa ina jaina bAyolojI, sambodhi,3,1,1974 ba-e sarve Ava plAnTa eNDa enImalakiMgaDam pUja rivIlDa ina jaina bAyolojI 1-2, jabalapura vi0 vi0 vyAkhyAnamAlA 1976 / -469

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sAraNI 1. jIvake guNoMkA vargIkaraNa bhautika lakSaNa abhautika lakSaNa 1. prANavAn (zvAsocchvAsAdi) 1. prANavAna (jIva, adRzyazakti) 2. astikAyatva 18. bhUtatva (anAdi, ananta, AvinAzI) 3. jIva (AyuSya) 5. vijJa (saMvedanazIlatA?) 4. satva (samartha) 19. veda (anubhUti) 5. vijJa (saMvedanazIlatA) 20. mAnava (anAdi) 6. cetA (pudgala cayakArI) 21. svayaMbhUta 7. jetA (pudgala kSayakArI) 22. antarAtmA (antaH zarIrI) 8. AtyA (satatagAmI) 9. hiMDuka (gamanazIla) 10. pudgala (pUraNa-galana) 11. kartA 12. vikartA (karmavedha) 13. jagata (gatizIla) 14. jantu (janmavAn) 15. yoni (prajananakSamatA) 16. sazarIrI (zarIra dhAraka) 17. nAyaka (karmanetA) 18. raMjaNa (rAgadveSa Adi) jIvanake udayase caitanyakI bhautikatA para sahasA avizvAsa nahIM ho pAtA, vahIM anekoM dvArA pUrvajanmako ghaTanAoMkI smRti tathA mRta vyaktiyoMkI AtmAoMse samparkakI prakriyA jIvanatatvako abhautikatAko prakaTa karatI dikhatI hai| vastutaH bIsavIM sadImeM mAnava digbhramita hai-jIvanake jIvana-tatvakI yathArtha prakRti kyA hai ? phira bhI, yaha mAnA jA sakatA hai ki vartamAna vijJAnakI jIvana tatva viSayaka mAnyatAyeM Agama yugIna mAnyatAoMko puSTa karatI haiM jahA~ indriya agamyatA evaM amUrtatAmeM spaSTa antara parilakSita hai / jainane apane zodha patroMmeM pradarzita kiyA hai ki jIvanatatvako vartamAna jIva kezikAoMkI apekSA sUkSma UrjAtmaka mAnane para bhI unakI bhautikatA hI puSTa hotI hai kyoMki UrjAyeM bhI jainAgamoMmeM kaNamaya mAnI gaI hai / kaNa aura UrjAke atirikta kisI abhautika padArthako vijJAna abhI mAnyatA nahIM de pA rahA hai / isake lie kucha aura Thosa pramANoMko AvazyakatA hai| isa prakAra jIvanake mUla tatvakI samIkSA abhI bhI eka jaTilatara prazna banA huA hai / sikadarane apane lekhameM jIvanake AvirbhAva aura saMcalanameM kAraNIbhata Agamokta paryApti aura prANoMko jIvana zaktike rUpameM batAyA hai| yaha ucita nahIM pratIta hotA, kyoMki paryAptiyoMke vikAsase jIvanake jo lakSaNa prakaTa hote hai, ve prANa kahalAte haiN| paryAptiyA~ to prAyaH sabhI sthUla rUpameM prakaTa hotI hai aura unake vikAsameM sUryakI tathA zarIrakI svayaMkI USmA evaM antaHsthita kiNvoMkI kriyAyeM hI kAraNa hotI haiM, yaha aba spaSTa ho cukA hai| hA~, karmasiddhAntake anusAra yaha mAnA jA sakatA hai ki ye paryAptiyA~ -470

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viziSTa nAma karmodayake kAraNa prakaTa hotI haiN| isa karmaka hI zakti mAnA jA sakatA hai| isa zaktike kAraNa hI vividha prakArake prANAtmaka kArya sampanna hote haiN| para prANa aura paryAptiyoMkI paudgalikatA yA pudgalakAryatA pratyakSa hai| isa prakAra AgamakAlake jIvakA lakSaNa uttaravartI bIcake amUrta lakSaNase vilakSaNa pratIta hotA hai| saMbhavataH ye jIvake aupAdhika lakSaNa haiN| phalataH sabhI tatvoMke mUlabhUta tatvakI paribhASAke vikAsa para aura usakI avisaMvAdI paribhASAke lie zodhakI paryApta saMbhAvanAeM haiN| vartamAna meM to yahI kahA jA sakatA hai ki AgamoMmeM mUlataH jIvako abhautika mAnA gayA hai jisakA svarUpa svAnubhatike sivA prayoga aura tarkose jAnanA sambhava nahIM hai| hA~, rUsI vaijJAnika pAvalovake kucha prayoga avazya isa dizAmeM kucha nayA prakAza dete dikhate haiN| vibhinna prakArake saMsArI jIvoMkI utpatti sAmAnyataH garbhaja (jarAyuja, aMDaja aura potaja) tathA sammUcrchanaja hotI hai| isameM garbhaja utpattiko to jIvase jIvakI saliMgI utpattike rUpameM liyA jA sakatA hai / sammUrcchanaja utpattiko ajIvase jIvakI utpattike rUpameM liyA jA sakatA hai| prAcInakAlameM jovotpattike donoM hI siddhAnta pracalita rahe haiM / arastu to ajIvase jIvakI utpattike siddhAntako mAnatA thaa| yaha sammUrchanaja utpatti eka kozikIya jIvoMke lie satya hai para bahukozikIya evaM ekAdhika indriyake jIvoMpara lAgU nahIM hotI / phalataH vikaleniya jIvoMko utpatti garbhaja mAnI jAnI cAhiye / inakA veda veda aura strIveda bhI ho sakatA hai, mAtra napuMsaka nhiiN| etadviSayaka zAstrIya mAnyatA para punarvicAra karanekA jainane saMketa diyA hai| yahI nahIM, aba to bahatere vanaspatiyoMkA bhI saliMgI tathA vaikTIriyA Adiko aliMgI utpattikA jJAna huA hai| phalataH garbhaja utpattiko saliMgI aura aliMgI-do prakArakA mAnanA cAhiye / isake aneka udAharaNa lor3hAne diye haiN| vibhinna prakArake jIvoMko jaina zAstroMmeM aneka prakArake vargIkRta kiyA gayA hai| saMsArI jIvoMkA jJAnendriyAdhArita vargIkaraNa unakI apanI vizeSatA hai| manusmRtimeM yaha vargIkaraNa utpatti srota para AdhArita hai / lekina yahA~ eka bAta mAnanIya hai ki kyA mana chaThI indriya hai yA ise anindriya hI mAnA jAve ? tAmila vyAkaraNake pA~cavIM sadIke Tholaka kappiyaM nAmaka granthameM pA~cake badale chaH indriyoMkA ullekha haiM jinameM mana chaThI indriya hai| vahA~ kevala manuSyoMmeM hI yaha chaThI indriya mAnI gaI hai| vastutaH dravyamanake rUpameM manako bhI indriya mAnA jA sakatA hai para isakA spaSTa ullekha nahIM miltaa| yaha bhI eka zodhakA viSaya ho sakatA hai ki manakA indriyatva kaba pracalita thA aura kaba vaha anindriyakI koTimeM A gyaa| paMcendriyoMke kramika vikAsake AdhArapara jIvoMko pA~ca prakArakA batAyA gayA hai| jIvAbhigamameM inheM hI do se lekara battIsa prakArakA nirUpita kiyA gayA hai| ekendriya jIvoMkI sthAvara tathA ekAdhika paMcendriya jIvoMko trasa kahA gayA hai / unheM nimna prakArase udAharita kiyA gayA hai : ekendriya, jIva, sthAvara pRthvI jala, teja, vAyu aura vanaspati / indriya jIva trasa kRmi (gobara aura peTake jIva), jalaukA, zaMkha, Adi 30 prakArake jIva / tri-indriya jIva cIMTI, juA~, pipIlakA, kanakhajUrA, Adi 39 prakArake jIva / 4. nAyara bI0 ke0 : klAsIphikezana Ava ainImalsa ina Tholakappiyama, vizvabhAratI sominAra, dillI, 1974 / -- 471 -

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ekendriya, jIva, caturindriya paMcendriya jIva jIva sthAvara, pRthvI, 11 teja, jala, vAyu aura vanaspati / bhauMrA, bicchU, macchara, madhumakkhI, makar3I, makkhI Adi 39 prakArake jIva / nAraka, tiryaJca manuSya, deva inameMse pratyekake aneka bheda varNita haiM / ekendriya jIva : - yadyapi jIvabhigamameM ekendriya sthAvara jIvoMke tIna hI bheda kiye haiM- pRthvI kAyika, jala kAyika aura vanaspati kAyika, para uttaravartI samaya meM inameM teja aura vAyukAyika aura jor3e gaye jinheM pUrva meM trasa mAnA jAtA rahA hai kyoMki ye gatizIla haiM / yadyapi Adhunika vaijJAnI yaha nahIM mAnate haiM ki pRthvI, jala, teja aura vAyu svayaM sajIva haiM, para inameM aneka prakArake jIva rahate haiM, yaha pratyakSa siddha hai / zAstroMmeM inheM cAra prakArakA batAyA gayA hai jinameMse kevala eka hI bheda hai jo sajIva hai, para usameM pRthvItva nahIM hai / use pRthvItva grahaNa karanA hai / isI prakAra jalAdikI bhI sthiti hai / phalataH upalabdha pRthvI, jala, teja aura vAyu Agamata: bhI nirjIva haiM, aisA mAnA jA sakatA hai / lekina AgamoMmeM inakI prAkRtika utpatti evaM zAstra anupahatatAkI sthitiko inakI sajIvatA mAnA hai / phalataH ina cAra bhUtoMkI sajIvatA suvyAkhyAta nahIM pratIta hotI / vidvAnoMkI gahanatAse isa tathya kI chAnabIna karanI cAhiye / para yaha sahI hai ki ina bhUtoMkI sajIvatAkI bAta jainoMkI apanI viziSTatA hai / lor3hAne vanaspati kAyoMkI Agamokta sajIvatAko Adhunika vaijJAnika pariprekSya meM acchI taraha samIkSita kiyA hai / sikadara ne bhI apane lekhameM paryAptiyoM ko vartamAna proToplAjmake samakakSa mAnakara vanaspatiyoMke aneka Agamokta varNanoMko bIsavIM sadI ke saiddhAntika nirUpaNoMse jor3anekI khIMcatAna kI hai / lekina jaina ne batAyA hai ki sabhI varNana pUrva yaMtra yugIna haiM / jaina graMthoMmeM vanaspatiyoMse sambandhita vividha varNana mukhyataH tIna koTiyoMmeM kendrita kiye jA sakate haiM - zarIra, AkAra aura vargIkaraNa / vanaspatiyoMkI kozikI, paryAvaraNikI evaM zarIra kriyA-vijJAna Adi para varNana nagaNya hai / lor3hA aura sikadarane ina viSayoMke kucha uddharaNa diye haiM jo Agama yugake prakRti nirIkSaNa ke sthUla rUpako hI prakaTa karate haiM / inakI sUkSmatA tathA bhASanIyatA aba bahuta ho gaI hai| ina naye vivaraNoMke samAvezakI prakriyA eka vicAraNIya viSaya / vanaspatiyoMke Agamokta vargIkaraNa para vicAra karate huye jainane batAyA hai ki upayogitAvAdI vargIkaraNa na hokara prAkRtika guNoM yA samAnatAoM tathA vikAsa vAda para AdhArita hai / sarvaprathama unheM sAdhAraNa (anaMta kAya ) aura pratyekake rUpameM vargIkRta kiyA gayA hai / sAdhAraNa sUkSma aura bAdara do prakArake hote haiM / inheM nigoda bhI kahate haiM / pratyeka jIva bAdara hI hote hai jo sapratiSThita aura apratiSThita ke bhedase do prakArake hote haiM / pratyeka jIva prArambhameM apratiSThita hI hotA hai aura bAdameM sapratiSThita ho jAtA hai / sUkSma sAdhAraNa jIva golAkAra aura adRzya hote haiM aura ye sthUla sAdhAraNa jIvoMmeM utparivartita ho sakate haiM / ve aliMgI hote / ye pratyeka koTike jIvoMkI utpattimeM bhI kAraNa hote haiM / jIvana meM sabase prArambhika rUpa hai / lor3hAne batAyA hai ki sUkSma sAdhAraNa jIvoMko Adhunika vekTIriyAke samakakSa mAnA jA sakatA hai / ye svajIvI bhI hote haiM aura parajIvI bhI hote haiM / inheM sUkSmadarziyoMse hI dekhA jA sakatA hai / bAdara sAdhAraNa jIvoMmeM aneka sUkSma sAdhAraNa jIva hote haiM / prajJApanAmeM inake 50 prakAra batAye gaye haiM / inameM pha~phUdI, kAI, zaivAla, kiNva Adi bhI samAhita haiM / jinheM Ajakala ailage, phaMjasa, vAyarasa Adi = 472 -

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nAmoMse kahA jAtA hai| yadi sUkSma sAdhAraNa jIvako eka kozikIyake samakakSa mAnA jAya, to bAdara sAdhAraNa aura pratyeka jIva bahakozikIya vanaspati Thaharate haiN| pratyeka jIvoMke bhI vibhinna prakArase 330 bheda batAye gaye haiM jinheM jainase sAraNIbaddha kiyA hai| zAstroMmeM batAyA gayA hai ki ina sabhI sAdhAraNa vanaspatiyoMke caudaha lAkha aura pratyeka vanaspatiyoMke 10 spIzIja hote haiN| isa prakAra vanaspatiyoMke kula caubIsa lAkha spIzIja hote haiN| inake kuloMkI saMkhyA 1013 batAI gaI hai / vartamAnameM vanaspati zAstriyoMke liye to ye sUcanAyeM atizayataH atiraMjita pratIta hotI haiM / hA~, ve inake vividha AkAra va vistArake vivaraNase sahamata haiM / lekina ve inakI antarmuhUrtakI jaghanya AyukI sImA para ve mauna dikhate haiM / yadyapi vanaspati jIva ekendriya hote haiM, phira bhI satprarUNA sUtrake anusAra unheM anya indriyoMke bhI saMvedana hote haiM jo ve apanI sparzana indriya dvArA hI grahaNa karate haiN| hAlDenane batAyA hai ki vanaspatiyoMmeM sabhI indriyA~ hotI haiM / AgamakI bhASAmeM inheM bhAvendriyoMke rUpameM hI mAnanA cAhiye kyoMki vanaspatiyoMmeM anya indriyA~ bhautika rUpase vikasita pAI jaatiiN| vanaspatiyoMke sambandhameM AgamoMmeM varNana anekatra vikharA huA hai aura uparokta saMkSepaNoM aura samIkSaNoMko pUrNa nahIM mAnA jAnA caahiye| isa bAtakI AvazyakatA hai ki zodhArthI sa bhI Agamika srotoM se inakA pUrNa saMkalana kreN| tabhI samIcIna samIkSA evaM tulanAtmaka adhyayana kiyA jA sakatA hai| dvindriyaka jIva :-gatizIla jIvoMko trasa kahA gayA hai| AjakI bhASAmeM inheM gatizIla prANI kahA jAtA hai| yadyapi prANa vanaspatiyoMmeM bhI hote haiM, phira bhI prANi zabda uccatara jIvoMke liye rUr3ha ho gayA hai| jaina granthoMmeM prAvidhoMke sambandhameM upalabdha vivaraNoMkA AMzika saMkalana aura samIkSaNa jaina aura sikadara ne kiyA hai| o0 pI0 jaggIne batAyA hai ki trasoMkA indriya vikAsa para AdhArita vargIkaraNa caraka, suzruta, prazastapAda aura arastUke vargIkaraNase adhika maulika aura vyApaka hai| sikadarane isa vargIkaraNakA saMkSepana kiyA hai| trasoMke mukhya cAra bheda mAne gaye haiM-dvi-indriya, trIndriya, caturindriya aura paMcendriya / saMghavIne apanI vyAkhyAmeM batAyA hai ki ye bheda mukhyataH dravyendriya para AdhArita hai kyoMki sabhI jIvoMmeM pA~coM hI bhAvendriyA~ hotI haiN| lekina siddhAntazAstrIne ina bhedoMko bhAvendriyAdhArita batAyA hai jo samucita pratIta nahIM hotaa| sabhI dvi-indriya, tri-indriya evaM caturindriya jIvoMko manarahita tathA aligI batAyA gayA hai| inheM napuMsaka liMgI mAnA jAtA hai| paMcendriya jIvoMmeM kuchako manarahita tathA aliMgI batAyA gayA hai / anyoMko manasahita tathA saliMgI batAyA gayA hai| prajJApanA aura jIvavicAra prakaraNa para AdhArita apanI tulanAtmaka sAraNImeM jainane Adhunika prANivaijJAnika mAnyatAoMke sAtha jaina granthoMmeM vaNita prANivijJAnakA saMkSepaNa kiyA hai aura batAyA hai ki zAstrIya vivaraNake 17 binduoMmeMse 1 binduoMkA milAna nahIM hotaa| udAharaNArtha, Adhunika prANivijJAna sabhI trasoMmeM dravyamanakI upasthiti mAnate haiM, unakI saliMgI utpatti mAnate haiM, unheM tInoM vedakA mAnate haiM aura unakI saMkhyA kAphI kama mAnate haiM / yahI nahIM, aneka udAharaNoMmeM jIvoMkI indriyA~ zAstrIya mAnyatAoMse adhika pAI gaI haiM / ina cAkSuSa antaroM para gaMbhIratAse vicAra karane kI AvazyakatA hai / yahI nahIM, prANivijJAna sambandhI adhyayanake aneka kSetroMmeM zAstrIya vivaraNa nagaNya hI milatA hai| sikadarane apane vivaraNa meM isa ora dhyAna nahIM dilAyA hai / isake bAvajUda bhI, yaha niHsandeha kahA jA sakatA hai ki jainAcAryoMne apane parIkSaNakI paridhimeM sUkSma aura bAhara sabhI prakArakI trasoMkI 470 jAtiyoMko samAhita kiyA hai jaisA sAriNI 2 se prakaTa hotA hai / isa prakArakA vargIkRta vivaraNa anya darzanoMmeM upalabdha nahIM hotA / 60 |

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sAraNI 2. vibhinna prakArake soMkA vivaraNa udAharaNa zaMkha, goMca, vibhinna prakArake kRmi koTi dvi-indriya tri-ndriya caturindriya paMcendriya tiyaMca (a) jalacara (ba) thalacara (sa) nabhacara (pakSI) cIMTI, illI, kanakhajUrA, juA~ pazu Adi / makkhI, TiDDI, bhramara, macchara, pataMgA, titalI Adi paMcendriya manuSya ( a ) sammUrcchana (ba) garbhaja manuSya antadvipI karmabhUmi Arya mleccha bhogabhUmija prajJApanAM 30 39 38 5 (33) 2 (35) 4 (46) 14 28 89 56 2 470 - 474 - jAti jIva vicAra prakaraNa 12 12 10 5 3 liMga aliMgI "1 aliMgI aura saliMgI 17 22 isase jJAta hotA hai ki jainAcArya adhyAtmake kSetrameM jitane agraNI rahe haiM, utane hI ve prakRti nirIkSaNa evaM saiddhAnti vicAroMke kSetrameM bhI apane samaya meM agraNI rahe haiM / jainane ina prakaraNoMmeM aneka visaMga tiyoMkI ora saMketa dete huye batAyA hai ki AgamoMmeM aneka vartamAna sUkSmatara nirIkSaNoMke nirUpaNa na karanekA kAraNa sambhavataH yantroMkA abhAva tathA ahiMsAkA siddhAnta rahA hogA / vanaspati vijJAnake samAna prANivijJAnake tatva bhI aneka Agama granthoMmeM vikhare par3e haiM / unakA abhI pUrA saMkalana nahIM ho pAyA hai| ye prakaraNa zvetAmbara mAnya granthoMmeM paryApta mAtrAmeM pAye jAte haiM / aliMgI saliMgI ""

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vaizAlI zodha saMsthAnameM zodhake kSitija DA0 lAlacandra jaina, vaizAlI zodhasaMsthAna, vaizAlI bihAra meM udbhuta tathA vikasita prAcIna vidyA, saMskRti aura sAhityake unnayana, punaruddhAra aura prAcIna gauravako punarunnati karaneke uddezyase bihAra sarakArane darabhaMgA, nAlandA, mithilA, vaizAlI aura paTanAmeM aneka zodha saMsthAnoMkI sthApanA kii| inameM jainavidhAoMke adhyayanase sambandhita prAkRta jainazAstra aura ahiMsA zodha saMsthAna vaizAlI bhI eka hai| prastuta zodha saMsthAna tatkAlIna zikSAsaciva tathA pramukha zikSAvid svargIya zrI jagadIza candra mAthura AI0 sI0 esa0ke athaka parizramakA phala hai jinhoMne isakI sthApanAmeM pramukha bhUmikA adA kI thii| mUlataH isakI sthApanAkA zreya vaizAlI mahotsava aura vaizAlIsaMghako hai / isane sarvaprathama 1952 meM je0 sI0 mAthurake maMtritvakAlameM vaizAlImeM prAkRta jaina inTrIcyUTa kholanekA prastAva pAsa kara rAjya sarakAra aura jaina samAjase sahayogakA anurodha kiyA thaa| isa kArya hetu bihArake prasiddha udyogapati tathA dAnavIra sAhU zAMtiprasAda jaina dvArA savA chaH lAkha rupaye dAna svarUpa denekI ghoSaNAke pazcAt 1955 meM bihAra sarakArane isa saMsthAnako sthApita karanekA anurodha antima rUpameM svIkAra kara liyaa| antatogatvA 24 varSa pUrva 23 apraila 1956 vI0ni0saM0 2482 (vi0saM0 2012) caitra zukla trayodazI somavArako jainoMke antima tIrthaMkara bhagavAna mahAvIrake janma sthAna vAsokuNDameM isakA zilAnyAsa tatkAlIna rASTrapati DA. rAjendraprasAdake karakamaloM dvArA kiyA gyaa| prAkRta aura jainazAstrake kRta-manISI DA. hIrAlAla jaina isa saMsthAnake prathama nirdezaka huye| pharavarI 1965 taka isa saMsthAnakA pramukha kAryAlaya mujaphpharapurameM kirAyeke bhavanameM saMcAlita hotA rahA / isake bAda bAsokuNDake nivAsiyoM dvArA isa saMsthAnake lie lagabhaga teraha ekar3a bhUmi rAjya sarakArako dAna svarUpa dI gii| sAhU zAntiprasAdajIke parama sahayogase saMsthAnake mukhya bhavanakA nirmANa ho jAnepara mArca 1965 meM prAkRta vidyApIThakA kAryAlaya sthAI rUpase vaizAlI, vAsokuNDameM A gyaa| prAkRta vidyApITha sthApita karanekA aucitya . vaizAlI prAkRta vidyApIThakI sthApanA aneka kAraNoMse kI gii| [ka] saMskRta aura pAli bhASAkI taraha prAkata bhASA sAhityameM bhI kAvyakalA. jJAna-vijJAna, darzana, itihAsa. sAmAjika tathA sAMskatika sAmagrI pracura mAtrAmeM vidyamAna hai| phira bhI, 1952 taka isa ora vidvAnoMkA dhyAna nagaNya hI thaa| yadyapi isa samaya taka DA0 yAkobI, bUlara, pizala, viNTaranitja, jainI, pI0 sI0 nAhara, paM0 sukhalAla saMghavI, paM0 becaradAsa, muni jinavijaya, pro0 ke0sI0 bhaTTAcArya, DA. satkarI mukarjI, pI0 ela0 vaidyA, DA0 hIrAlAla jaina tathA DA0 e0ena0 upAdhyeke samAna kucha prAcyavidoMne isa kSetra meM aneka mahattvapUrNa AlocanAtmaka adhyayana kiye, tathApi inakI ora udIyamAna pratibhAoMkA dhyAna AkRSTa nahIM hotA thaa| sAtha hI, aneka saMsthAoMse jaina vidyA paramparAgata vidyArthI nikalate the jo uccatara adhyayanameM ruci rakhate the| unake lie koI zodha suvidhA sampanna sthAna bhI nahIM thaa| prAkRta bhASA sambandhI adhyayana yA zodhakI ... - 475 -

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suvidhA kisI vizvavidyAlaya meM bhI upalabdha nahIM thI / vastutaH isa kSetrameM kArya karaneke lie vidvAnoMko samucita vyavasthA kI AvazyakatA hotI hai jahA~para vidyArthI adhyayana aura zodha kara sakeM aura prAcIna evaM Adhunika vidvAnoMse sambandha rakha sakeM / samayakI isa mahatvapUrNa AvazyakatAko dhyAna meM rakhakara isa saMsthAkI sthApanA kI gaI / prAkRta zodha saMsthAnake vibhAga uparyukta loka-kalyANakI bhAvanAse sthApita prAkRta zodha saMsthAna ke kAryakA vargIkaraNa tIna bhAgoM maiM kiyA jA sakatA hai : [1] ucca adhyayana--prAkRta evaM jaina zAstra ke ucca adhyayana hetu isa saMsthAmeM snAkottara starapara sAhitya, jaina darzana, jaina tarkazAstra, jJAna mImAMsA tathA tulanAtmaka darzana meM dvivarSIya ema0e0 ke pAThyakramakI vyavasthA kI gaI hai / vidyArthIko yaha svataMtratA rahatI hai ki usakI jisa viSayameM ruci ho usIke anurUpa apanA adhyayana kare / yaha saMsthAna apane pAThyakrama aura zodha kAryake lie bihAra vizvavidyAlaya, mujaphpharapurase sambandha hai / san 1958 se 76 taka isa saMsthAse kula 88 chAtroMne prAkRta jainAlAjIkI ema0e0 parIkSA uttIrNa kI / yahA~ yaha ullekhanIya hai ki uparyukta sabhI chAtroMne sAhitya viSaya lekara hI ema0e0 kiyA hai / uttaravartI varSoMmeM lagabhaga eka darjana chAtroMne aura ema0e0 kiyA hai| inameMse aneka snAtaka deza ke vibhinna vizvavidyAlayoM, zodha saMsthAnoM aura mahAvidyAlayoMmeM kArya kara rahe haiM aura prAkRta evaM jaina vidyAoM kI sevA kara rahe haiM / isa saMsthAke kucha vizruta snAtakoMke nAma yahA~ denA upayukta hI hogA : DaoN0 nagendraprasAda, prophesara tathA nirdezaka vaizAlI zodha saMsthAna, vaizAlI / DaoN vimalaprakAza jaina, mahAmaMtrI, bhAratIya jJAnapITha, naI dillI / DaoN0 rAjArAma jaina, rIDara, eca0DI0 jaina kAleja, ArA (bihAra) DaoN0 devanArAyaNa zarmA, vyAkhyAtA, vaizAlI zodha saMsthAna / DaoN0 rAmaprasAda poddAra, I DaoN0 lAlacandra jaina, I DaoN0 rAya azvinI kumAra, prAkRta vibhAga, magadha vizvavidyAlaya, bodhagayA / DaoN0 ajitazukadeva zarmA, vyAkhyAtA, jaina darzana, vizvabhAratI, zAntiniketana / DaoN0 nandakizora prasAda, pAli zodha saMsthAna, nAlandA / 21 #3 DaoN0 dAmodara zAstrI, adhyakSa, jaina darzana, lAlabahAdura zAstrI saMskRta vidyApITha, dillI / DaoN0 zrI raMjanasUri deva, bihAra rASTra bhASA pariSada, paTanA (bihAra ) / DaoN0 e0pI0 sinhA, paTiyAlA vizvavidyAlaya / DaoN0 arhadvAsa dige, maisUra vizvavidyAlaya / DaoN0 premasumana jaina, rIDara, udayapura vizvavidyAlaya, udayapura / DaoN0 gokulacanda jaina, rIDara, saMskRta vizvavidyAlaya, vArANasI / DaoN0 esa0ema0 zAha, pUnA vizvavidyAlaya / isa laghu sUcIse yaha spaSTa hotA hai ki yahA~ke snAtaka dezake vibhinna bhAgoM meM isa saMsthAnako gauravAnvita kara rahe haiM / - 476 -

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2. zodha vibhAga - isa saMsthAkA dUsarA mahattvapUrNa vibhAga zodha vibhAga hai / isa vibhAga meM vibhinna vizvavidyAlayoMse prAkRta jaina zAstra, darzana, saMskRta, prAcIna itihAsa aura saMskRti, saMskRta aura pAli viSaya meM snAtakottara parIkSA pAsa chAtroMko pI-eca0DI0 hetu zodha chAtrake rUpameM praveza diyA jAtA hai / zodhArthiyoMke lie yaha Avazyaka hotA hai ki ve prAkRta jaina bhASA zAstra se sambandhita viSaya hI apane zodha prabandhake lie cune / zodhArthiyoM ko saMsthAnase 200 ru0 pratimAhakI chAtravRtti pradAna kI jAtI hai / yahA~ unheM niHzulka chAtrAvAsa, prakAza aura pAnIkI vyavasthA bhI upalabdha rahatI hai / isake atirikta, zodha prabandhako taiyAra karane hetu eka vizAla pustakAlaya bhI upalabdha hai / zodha prabandhake anumodita honepara bihAra vizvavidyAlaya, mujaphpharapura zodhArthIko prAkRta jaina zAstrameM pI-eca0DI0 kI upAdhi pradAna karatA hai / prAkRta jainolojIse sambandhita vibhinna viSayoMmeM Ajataka kula pacAsa chAtroMne paMjIyana karAyA hai / lekina abataka untIsa zodha prajJoMne hI apanA zodhaprabandha pUrA kara pI-eca0DI0 upAdhi prApta kI hai / inakA vivaraNa nIce diyA jA rahA hai / X Y * * 1. DaoN0 jogendracandra sikadAra, sTaDIja ina di bhagavatIsUtra, 1969, prA0zo0saM0, vaMzAlI ( prakAzita ) 2. DaoN0 nemicandra zAstrI, haribhadrake prAkRta kathA sAhityakA AlocanAtmaka parizIlana, 1961, prA0 zo0 saM0, vaizAlI dvArA prakAzita / 3. rikhabacandra : e kriTikala sTaDI Apha paumacariyam, 1962, prA0 zo0 saM0, vaizAlI dvArA prakAzita / 4. DaoN0 vidyAnAtha mizrA, prAcIna hindI kAvya meM ahiMsAke tattva, 1963 aprakAzita / 5. DaoN0 kAmezvara prasAda, di ikonomika kaMDIzana Apha inDiyA ekoDiMga TU DeTa evelevila ina di pAli kenonIkala liTarecara 1963 aprakAzita / 6. DaoN0 devanArAyaNa zarmA : paumacariu aura rAmacarita mAnasakA tulanAtmaka adhyayana, 1963, prA0 zo0 saM0 vaizAlI (presa meM) : 7. DaoN0 kRSNakumAra dIkSita, iNDiyana laujika iTsa provelemsa eja TrITeDa bAI iTsa skUlsa, 1964 prA0 zo0 saM0 vaizAlI dvArA prakAzita / 8. DaoN0 rAjArAma jaina e kriTikala sTaDI Apha di varksa Apha mahAkavi raidhU, 1964, prA0 zo0 saM0, vaigAlI dvArA prakAzita / 9. DaoN0 nandakizora prasAda e kampereTiva sTaDo Apha buddhisTa (theravAda) vinaya eNDa jaina AcAra, 1964, prA0 zo0 saM0, vaizAlI dvArA prakAzita / 10. DaoN0 kizoranAtha jhA : provalema Apha thIjama ina nyAya philosaphI vitha spezala ripherensa TU di varka Apha jJAnazrImizra, 1965, aprakAzita / 11. DaoN0 atulanAtha sinhA, eteliTikala sTaDI Apha di netiprakaraNa, 1965, aprakAzita / 12. DA0 narendraprasAda varmA : apabhraMzake sphuTa sAhityika muktaka. 1965, aprakAzita | 13. DaoN0 rAmakRpAla sinhA di vekagrAuNDa Apha gAndhIyana nana-vAilensa eNDa iTsa ipekTa Ana iNDiyAsa nezanala sTragala, 1966, aprakAzita / - 477 -

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414. DaoN0 e0 zarmA : di meghadUta eja e lAirika, 1967, aprakAzita / 415. DA0 janArdana zarmA : zatapatha brAhmaNake adhyayanake kucha pahalU, 1967, aprakAzita / 14. DaoN0 jayadeva : rilIjiyasa kaNDIzana Apha ensIenTa bihAra, 1967, aprkaashit| 17. DaoN0 sUryadeva pANDeya : jayasenake harivaMzapurANakA AlocanAtmaka adhyayana, 1967, aprakAzita / 18. DaoN0 chaganalAla zAstrI : AcArya bhikSu aura jaina darzanako unakI dena, 1968, aprakAzita / 4 19. DaoN0 sudhIracandra majamadAra : phoneTika cainjeja ina inaDoAryana laiMgaveja, 1968, prA0 zo0 saM0, __ vaizAlI dvArA prakAzita / 20. DaoN0 munezvara giri : prAmANyavAda, 1970, aprakAzita / 21. DaoN0 rAmaprakAza poddAra : ena esatheTika enalisisa Apha karpUramaJjarI, 1970, prakAzita / 22. DA0 rAya azvinIkumAra : jaina yoga, 1970, aprakAzita / 4 23. DaoN0 zyAmanandana caudharI : mahAbhAratake zAntiparvameM rAjanIti, 1970, aprakAzita / 4 24. DaoN0 rAma siMha : orijina eNDa evolUzana oNpha iNDiyana ethiksa, 1171, aprakAzita / 4 25. DaoN0 gaurIzaMkara prasAda : di gAndhIyana nana-vAilenTa AiDIyalijma, 1972, aprakAzita / 26. DaoN. jagadIza nArAyaNa zarmA : niyukti, cUNi aura TIkAke AdhAra para AcArAMgakA parizIlanA tmaka adhyayana, 1973, aprakAzita / 27. DaoN0 gunakara jhA : e kriTikala sTaDI Apha mImAMsA philAsaphI vitha spezala repherensa Tu prabhAkara eNDa bhaTTa skUla, 1974, aprakAzita / 28. DaoN. yogendraprasAda sinhA : vajjo bhASAke katipaya zabdoMkA AlocanAtmaka adhyayana, 1975, aprakAzita / 29. DaoN0 sudarzana mizra : mahAkavi puSpadanta aura unakA purANa, 1979, aprakAzita / isa samaya saMsthAnameM lagabhaga bAisa zodhArthI vibhinna viSayoMpara apanA zodha prabandha taiyAra kara rahe haiM : 1. zrI budhamala zyAmasukha-ilImenTsa Apha pairAsAikolojI ina iNDiyana thATa / ra 2. ,, azImakumAra bhaTTAcArya-vAra ina ensIeNTa iNDiyA / 3. , zrIkAnta tyAgI-sUtrakRtAMgakA samIkSAtmaka adhyayana / 4. ,, nAgendra kizora zAhI-gauDavahokA AlocanAtmaka adhyayana / ,, lakSmIzvaraprasAda siMha-bhAratIya darzanameM kAmatatva evaM jaina paramparA / 6. ,, indradeva pAThaka-jainadarzanakA nayavAda eka mImAMsA, parIkSaNArtha prastuta / 7. ,, thIca thIna kvA-maiseja Ava poyaTrI vitha spezala repherensa TU sandesarAsaka, prastuta / ,, pI0 sI0 sinhA vArAhI saMhitAmeM vastuvidyA / 9. ,, rAjakumAra pAThaka-vasudevahiNDI : eka AlocanAtmaka adhyayana / 10. ,, zazikumAra siha-zramaNadharma aura sAmAjika AcAra / 11. ,, zrIkRSNadeva tivArI : sadadakakA udabhava aura vikAsa / 12 ,, DI0 pI0 pAMDyA-sAMkhya-yoga eNDa jainIjam : e kampereTiva sttddii| 13.,, abhayakumAra jaina-kArtikeyAnuprekSAkA tulAnAtmaka adhyayana / -478

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1 14. ,, yogendra zarmAH-apabhraMzake carita kAvya / 15. ,, zrImatI rAmasenahI sinhA-Adikavi vAlmIki aura vimalakA tulanAtmaka adhyayana / , DI0 pI0 mizrA-sItAmar3hI jilekI bolii| 4 17. ,, ema0 esa0 prasAda siMha-zramaNa aura brAhmaNa paramparAoMmeM AcArakA svarUpa / ,, mahezvara prasAda siMha-saMskRta nATakoMmeM prAkRta / 19. ,, yogendra prasAda sinhA-vajjikAkI dhAtuoM aura kriyAoMke rUpoMkA adhyayana (DI0 liT hetu) 20. ,, zazibhUSaNa prasAda siMha-zabdoMkI paurANika vyAkhyAyeM / / ___ uparokta zodhArthiyoMke zodha viSayoMkA anuzIlana karane para sAraNI 1 prApta hotI hai / isase spaSTa hai ki prAyaH zodhArthI lalita sAhitya para hI zodha kara rahe haiM; dustara sAhitya para eka tihAIse bhI kama sAraNI 1. vaizAlI zodha saMsthAnakI zodha dizAyeM viSaya zodhArthI saMkhyA 1. sAhitya 2. nyAya yA darzana 3. tulanAtmaka adhyayana 4. bhASAvijJAna 5. arthazAstra, rAjanIti Adi viSaya 5 yoga 49 kArya ho rahA hai| jaina vidhAoM tathA prAkRta bhASAoMke vaijJAnika viSayoMke granthoMke Adhunika rUpameM adhyayana kI nitAnta AvazyakatA hai / lekina isa saMsthAnase isake anurUpa kisI bhI viSaya para kisI zodhArthIne kArya kiyA pratIta nahIM hotA / aisA pratIta hotA hai ki zodhArthI bauddhika zramake binA hI apanI AjIvikA yogya upAdhi lekara saMtuSTa ho jAte haiN| saMsthAnake uddezyoMkI samucita pUtike liye anusaMdhAna viSayoMkI adhika vividhatA apekSita hai| saMsthAna isa dizAmeM prayatnazIla hai| 3. pustakAlaya : pustakAlaya zodhakA pramukha aMga hotA hai / isa dRSTimeM saMsthAnameM bhI eka pustakAlaya hai / isameM prAkRta jainazAstra, pAli aura saMskRtakI prAcIna aura navIna pustakoMke alAvA prAcIna itihasa, bhAratIya aura pAzcAtya darzana, vyAkaraNa, zabdakoSa Adise sambandhita lagabhaga 12129 grantha hai / saMsthAnake vidyArthiyoMke atirikta bAharake zodha prajJa bhI Akara isa pustakAlayakA upayoga karate haiN| durbhAgyakI bAta hai ki isa pustakAlayameM hastalikhita graMthoMkA saMgraha nahIM kiyA jaataa| 4. prakAzana vibhAga : saMsthAnameM eka svataMtra prakAzana vibhAga hai| isa vibhAgakA mukhya lakSya prAcIna vidyAoM-vizeSakara jaina zAstra aura prAkRtake kSetrameM taiyAra kiye gaye uccastarIya zodha prabandha tathA prAcIna anupalabdha graMthoMkA sampAdanakara unheM prakAzita karanA hai| prakAzana hetu graMthoMkA cayana prakAzana samitikI anuzaMsAnusAra hotA hai / saMsthAnake nirdezaka aura tirahuta kamiznarIke kamiznarake atirikta paM0 kailAzacandra zAstrI, paM0 dalasukhabhAI mAlavaNiyA tathA lakSmIcandra jaina, isa samitike sadasya haiM / -479

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prakAzana kAryake liye bihAra sarakAra prati varSa 80 hajAra rupayoMkA anudAna detI hai / lekina vigata do-tIna varSoMse prakAzanakI sampUrNa rAzikA pratyarpaNa hotA rahA hai / phalataH aba sarakArane isa kAryake liye mAtra 20 hajAra rupaye anudAna denA prArambha kara diyA hai| gata 24 varSoM meM abhI taka kevala 17 pustakoMkA prakAzana huA hai : sTaDIja ina di bhagavatIsUtra, haribhadrake prAkRta kathA sAhityakA AlocanAtmaka parizIlana, sadurzanacarita, e kriTikala sTaDI Apha di paumacariu, anuyogadvArakA aMgrejI anuvAda, prAkRta proja eNDa poyaTrI sileksana, raidhU sAhityakA AlocanAtmaka parizIlana, buddhisTa eNDa jaina monothisma, iNDiyana laoNjika, ena inTroDakzana TU karpUramaMjarI, vaizAlI risarca iMsTIcyUTa buleTina, phoneTika 'cenjeja ina iNDo Aryana laiMgaveja, e kriTikala sTaDI Apha dI kuvalayamAlAkahA, vaizAlI risarca buleTina, rambhAmaMjarI aura dravyaparIkSA evaM dhAtutpatti / isa varSa prakAzana samitine nimna pustakoMke prakAzanakA nirNaya liyA hai, ikonAmika lAipha ina enasiyanTa iNDiyA eja DepikaTeDa ina jaina kainonikala liTarecara, rUpakakAra hastimalaH eka samIkSAtmaka adhyayana, paumacariu aura rAmacarita mAnasa aura prAkRta-paricaya / mai AzA karatA hai ki bhaviSyameM hamAre saMsthAnameM zodhakI naI dizAyeM bhI vikasita hoMgI aura isakI vartamAna apUrNatAyeM pUrNa hoNgii| -480 -

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mahAkavi asaga aura unakI kRtiyA~ zrImatI pratibhA jaina, Ayurveda mahAvidyAlaya, rIvA~ pratibhA aura kalpanAke dhanI mahAkavi asaga saMskRta sAhityake jAjvalyAmAna ratna haiM / ve mUlataH nivAsI tathA kannar3a bhASAke prasiddha kavi rahe haiM / mahAkavine vardhamAnacaritam ke anta meM apane dvArA racita ATha graMthoMkI sUcanA dI hai| kintu unakI nAmAvalI aprApta honeke kAraNa usa viSayameM kucha kahA nahIM jA sakatA / Aja unake do grantha, eka mahAkAvya - vardhamAnacaritam' tathA dUsarA purANa - zrI zAntinAtha purANa' upalabdha haiM / jayakIrti ( 1000 I0 ) ne asaga dvArA racita karNATakumArasambhavakA varNana kiyA hai, kintu yaha bhI aprApta hai / zeSa grantha abhI bhI ajJAta haiM jo sambhavataH kannar3a bhASAke hogeM aura dakSiNa bhArata ke kinhIM bhaNDAroMmeM par3e hoM yA naSTa ho gaye hoM aura bhASAkI vibhinnatAse unakA uttara bhArata meM pracAra nahIM ho rahA ho| abhI taka asagake granthoMpara saMskRtakI koI TIkA prakAzameM nahIM AI hai / bI0bI0 lokApura ne eka bhojapatra prApta kiyA hai jisameM vardhamAnapurANa para kannar3a vyAkhyAnakA ullekha hai / yaha zabdArtha aura anvayase yukta hai jise mUla granthako acchI taraha samajhA jA sakatA hai| isake atirikta, helegI upAdhyAya parivAra meM kannar3a vyAkhyAse yukta vardhamAnapurANa upalabdha hai / jIvana paricaya mahAkavine vardhamAnacaritam aura zAntinAthapurANakI prazastimeM apanA kucha viziSTa paricaya diyA hai / isase itanA spaSTa hotA hai ki asagake pitAkA nAma paTumati aura mAtAkA nAma vaireti thA / unake mAtApitA munibhakta the / bAlyakAlameM unakA vidyAdhyayana muniyoMke sAnidhya meM huA / unhoMne zrI nAganandI AcArya aura bhAvakIta munirAjake caraNoMmeM zikSA pAyI / kavine vardhamAnacaritamkI prazastimeM apane para mamatAbhAva pragaTa karane vAlI samvat zrAvikAkA aura zAntinAthapurANakI prazasti meM apane mitra jinApa brAhmaNakA ullekha kiyA hai / ataH pratIta hotA hai ki donoM graMthoMke racanA kAlameM mahAkavi gRhastha hI the, muni nahIM / isake pazcAt ve muni huye yA nahIM, isakA nirdeza nahIM milatA hai / mahAkavine zAntinAthapurANa meM racanA kAlakA ullekha nahIM kiyA hai parantu vardhamAnacaritam meM saMvatsare dazanavottaravarSayukte zloka dvArA usakA ullekha kiyA hai / 'aMkAnAM vAmato gatiH' ke siddhAnta ke anusAra dazanavakA artha 910 hotA hai aura uttarakA artha uttama bhI hotA hai, ataH saMvatsare dazanavottaravarSayuktekA artha 910 saMkhyaka uttamavarSoMke yukta samvat hotA hai / aba vicAraNIya yaha hai ki 910 zak samvat hai yA vikrama samvat hai / DA0 jyoti prasAda jaina ise vikrama samvat ( 853 I0) mAnate kyoMki 1- 2. zrI jIvarAja jaina granthamAlA, zolApurane vardhamAnacaritam aura zAntinAthapurANa, hindI anuvAdake sAtha DA0 pannAlAla jaina sAhityAcArya ke sampAdana meM prakAzita kiyA hai / 3. DA0 ena0 ena0 upAdhye, vardhamAnacaritamkI prastAvanA / 4. eca0 DI0 belanakAra :- jinaratnakoSa, pUnA, 1940, pRSTha 336, 3402, 381 / - 481 - 61

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950 I0 ke pAsa paMpa, ponna, Adi kannar3a kaviyoMne inakI prazaMsA kI hai| isaliye inheM unakA pUrvavartI honA caahiye| inake AzrayadAtA tamila pradeza nivAsI the / sambhavatayA inhoMne tatkAlIna pallava nareza nandivotarasake colasAmanta zrInAthake AzrayameM unakI viralAnagarImeM AryanandIke vairAgya para vardhamAnaca racanA kI thii| isI prakAra zAntinAthapurANakI racanA jinApa brAhmaNake prabala Agraha para kI gii| aisA pratIta hotA hai ki aneka kannar3a lekhaka mahAkavi asagase acchI taraha paricita haiN| aneka kannar3a lekhakoMne asagakA ullekha apane graMthoMmeM kiyA hai / harivaMzapurANake kartA dhavalAne apane vIrajinendracaritameM asagakA ullekha kiyA hai|' durgAsiMha (1031 I0) ne apane kannar3a-paMcataMtrameM anya kaviyoMke sAtha asagakA ullekha kiyA hai / asaga zabda kaise banA, yaha spaSTa nahIM hai| asaga zabda agasakA purAnA rUpa hai jisakA artha dhobI hotA hai kintu asaga pezese dhobI the, aisA pramANa upalabdha nahIM hotA / DA0 upAdhyeke anusAra asaga asaMga zabdakA parivartita rUpa hai| jaina kAvyoMkI paramparA aura vizeSatA prArambhameM jaina kaviyoMne apanI kAvya pratibhAkA vikAsa prAkRta aura apabhraMza bhASAoMke dvArA kiyA hai| kAlAntarameM prAkRta aura apabhraMzake sAtha hI unhoMne saMskRta bhASAko carita kAvyoMke lie apanAyA aura anekoM carita kAvya tathA mahApuruSoMkI cArucaritrAvali saMskRtameM nibaddha kI gii| aise mahAkaviyoMmeM asaga pahalI pIr3hIke kavi haiM / unakA kAvya korA kAvya nahIM hai, apitu eka mahApurANopaniSad hai|4 jaina paramparAke carita granthoMmeM caritake nAyakake vartamAna jIvanako utanA mahattva nahIM diyA jAtA jitanA usake pUrvajanmako diyA jAtA hai| isakA kAraNa yahI hai ki jIva kisa taraha aneka janmoMmeM utthAna aura patanakA pAtra banatA huA anta meM apane sarvocca padako prApta karatA hai| tIrthaMkara basakara kyA kiyA, isakI apekSA tIrthakara kaise banA, isakA vizeSa varNana hotA hai| tIrthaMkarake kRtitvase to pAThakoMke hRdayameM kevala tIrthakara padakI mahattA yA garimAkA bodha hotA hai / kintu bananekI prakriyA par3hakara pAThakako Atmabodha hotA hai| use svayaM tIrthakara bananekI preraNA milatI hai| kavikI grantha racanAkA uddezya apane pAThakako prabuddha karake AtmakalyANake lie prerita karanA hai / ' mahAkaviko apane uddezyameM paryApta saphalatA milI hai| vardhamAnacaritamkA vivaraNa vardhamAnacaritam saMskRta bhASAkA eka mahattvapUrNa kAvya hai| yaha 18 soMmeM nibaddha hai / isameM tIrthakara mahAvIrakA carita saitIsa pUrvajanmoMko varNanake sAtha citrita kiyA gayA hai| DA0 rAmajI upA 1. asagu mahAkai je sumaNeharu vIrajiNeMdacariu kiu suMdaru / kentiya kahami sukaiguNa Ayara geya kAvva jahiM viraiya suMdara / / 2. pIsatenisi deseyiM navarasameyeyalkola puveta mArgadinilege / ___naiseduvau sukavigalene negaladasagana manasijana candrabhaTTana kRtigala / / 3. saM0 bI0 esa0 kulakarNI, dhAravAr3a, 1950 / 4. ityasagakRte vardhamAnacarite mahApurANopaniSad bhagavannirvANagamanonAma / 5. kRtaM mahAvIracaritrabhetan mayA parasvapratibodhanArtham / - 482 -

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dhyAyane vardhamAnacaritamke prAkkathanameM likhA hai ki azvaghoSa evaM kAlidAsakI paramparAmeM kahAkavi asagane vardhamAnacaritamkI racanA kI / kavike vardhamAnacaritamkI kathAvastuke mUla AdhAra prAkRta bhASAke tiloyapaNatti grantha meM milate haiM / digambara AmnAyake tIrthaMkara aura ilAkApuruSoMke carita tiloyapaNNattike AdhAra para hI vikasita huye haiM / vRtta varNanake rUpameM vardhamAnacaritam ke kathAnakakA AdhAra guNabhadrakA uttarapurANa jAna par3atA hai kyoMki uttarapurANake 74 veM parvameM vardhamAna bhagavAnakI jo kathA vistArase dI gaI hai, usakA saMkSipta rUpa isameM upalabdha hotA hai / unake tattvopadezakA mUlAdhAra umAsvAmIkA tattvArthasUtra, pUjyapAdakI sarvArthasiddhi tathA akalaMka svAmIkA rAjavArtika jAna par3atA hai / samavasaraNakA vistRta varNana jinasenake mahApurANa para AdhArita hai| mahAkavine paurANika vRtta ko kAvyake sA~ce meM DhAlakara mahAkAvyakA svarUpa diyA hai / AdipurANa meM mahAkAvya ke svarUpa kA varNana karate huye likhA hai ki itihAsa aura purANa pratipAdita caritakA rasAtmaka citraNa karanA tathA dharma, artha aura kAmake phalako pradarzita karanA mahAkAvya / dharmatvakA pratipAdana karanA hI kAvyakA prayojana hai / ataH kAvyake mUlameM dharma tattvakA rahanA parama Avazyaka hai| isa carita kAvyameM mahAkAvya ke samasta lakSaNoMkA samAveza kiyA gayA hai / vardhamAna isake nAyaka haiM jo kSatriya kulotpanna dhIrodAtta nAyakake guNoMse yukta haiM / isakA aMgI rasa zAnta haiM / aMga rasake rUpameM zRMgAra, bhayAnaka tathA vIra rasakA prayoga kiyA gayA hai yaha namaskArAtmaka padyoMse prArambha huA hai aura mokSa isakA phala hai / sargoMkI racanA eka hI chandame huI hai / para sargAntameM chandovaiSamya hai / navam, dazam, paJcadaza aura aSTadaza sargakI racanA nAnA chandoMmeM huI hai / isa granthameM upajAti, vasantatilakA, viyoginI, zikhariNI, vaMzastha, zArdUlavikrIDita, anuSTup mAlinI, mandAkrAntA Adi chandoMkA prayoga huA hai / isameM deza, rAjA, rAjJI putra- janma, Rtu, vana, samudra, muni, deva deviyA~, yuddha, vivAha, saMdhyA, candrodaya, sUryodaya, tapazcaraNa aura dharmopadeza Adi sabhI varNanIya viSayoMkA samAveSa hai / / zAntinAthapurANakA viravaNa kavikI dUsarI racanA zAMtinAthapurANa hai jisakI racanA kavine vardhamAnacarita ke pazcAt kI hai / isakA nirdeza unhoMne granthake antameM kiyA hai / vardhamAnacaritam meM bhASA viSayaka jo praur3hatA hai, vaha zAntinAthameM nahIM hai purANa kyoMki vardhamAnacaritam kAvyakI zailI meM likhA gayA hai aura zAntinAtha purANa zailImeM / purANa zailImeM likhe jAneke kAraNa isameM adhikAMzataH anuSTup chandakA prayoga huA hai / isakI bhASA sarala hai para bhAva gambhIra haiM / Ada purANameM prAcIna AkhyAnoMko purANa kahA gayA hai, 'purAtanaM purANaM syAt ' ( Adi 1 21 ) / purANakA pramukha tatva paurANika vizvAsa hai / paurANika vizvAsa prAcIna paramparAse prApta hotA hai / lekina isameM pratyakSa yA parokSa rUpase kathA avazya rahatI hai / paurANika kathAyeM satya mAnI jAtI hai / inakA uddezya vibhinna prakArako vastuoM, vizvAsoM rIti-rivAjoMkI utpatti tathA upayogitA samajhAnA hai / purANake do bheda haiM - 1. purANa aura 2. mahApurANa / jisameM eka zalAkA puruSakA varNana hotA hai, vaha purANa hai aura jisameM tresaTha zalAkA 1. mahApurANa sambandhita mahAgAyakagocaram / trivargaphalasandarbha mahAkAvyaM tadiSyate // Adi0, 1 / 62-63 2. caritaM viracayya sanmatIyaM sadalaMkAravicitravRttabandham / sa purANamidaM vyadhatta zAnterasaga: sAdhujanapramodazAnyai // 41 // - 483 -

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puruNoMkA varNana ho, use mahApurANa kahate haiM / dharma tatvakA nirUpaNa rahaneke kAraNa purANa dharmazAstra bhI kahalAtA hai / jaina purANa sAhitya apanI prAmANikatAke liye prasiddha hai / prAmANikatAkA mukhya kAraNa lekhakakA prAmANika honA hai| tathyapUrNa ghaTanAoM para hI jaina purANoMkA kathAbhAga AdhArita hai| asambhava to kalpanAoMse dUra / adhikAMza purANa grantha guNabhadrake uttarapurANa para AdhArita hai| zAntipurANameM kavine yathArtha ghaTanAoMkA varNana kiyA hai, bIcameM Aye huye sandarbha marmasparzI tathA jaina siddhAntakA sUkSma vizleSaNa karanevAle haiN| zAntipurANameM isa avapiNI yugake solahaveM tIrthaMkara zrI zAntinAtha bhagavAnakA pAvana carita varNita hai| zrI zAntinAtha cakravartI aura kAmadeva padake dhAraka the| tIrthaMkara pada atyanta durlabha pada hai / aneka bhavoMmeM sAdhanA karanevAle jIva hI isa padako prApta kara sakate haiN| mahAkavi zAntinAthake pUrvabhavoMkA varNana atyanta vistArase kiyA hai jisase pratIta hotA hai ki zAntinAthake jIvane pUrvabhavoMmeM kisa prakAra sAdhanA kara apane Apako tIrthakara pada para pratiSThita kiyaa| isa purANameM 16 sarga haiM jinameM prArambhake 12 sa!meM unake pUrva janmoMkA varNana hai aura antima cAra sargoM meM unake tIrthakara kAlakA varNana hai| pratyeka tIrthakarake pA~ca kalyANaka hote haiM-garbhameM Agamana, janma, jina dIkSA, kaivalya aura nirvANa / granthameM inhIM pA~coMkA varNana mukhya rUpase kiyA gayA hai / isake 16 someM 2350 zloka hai jinameM kucha zArdUlavikrIDita, vaMzastha, utpalamAla, hariNI, praharSiNI, indravaMzA, viyoginI, vasantatilakA, mAlinImeM haiM aura zeSa anuSTup haiN| antima sargoMmeM jaina siddhAntakA viSada varNana hai| jaina siddhAntakA varNana tatvArthasUtra aura sarvArthasiddhike AdhAra para kiyA gayA hai| pandrahaveM evaM solahaveM sargameM jaina siddhAntakA varNana vistArase kiyA hai| kavine zAntipurANameM prathamAnuyogakI zailIko apanAyA hai| unhoMne siddhAnta, itihAsa aura lokAnuyogakA acchA samAveza kiyA hai jisase yaha mAtra kathAgrantha na rahakara saiddhAntika grantha bhI bana gayA hai| sAhityika vizeSatAyeM apane granthoM meM mahAkavine komalakAnta padAvalIke sAtha-sAtha subhASitoMkA bhI yathAsthAna prayoga kiyA hai| AdipurANa (2-87) meM subhASitoMko mahAratta kahA gayA hai| eka anya sandarbha meM subhASitako mahAmaMtra bhI kahA gayA hai (Adi 1188) / samudrase bahumUlya ratnoMkI utpattike samAna hI kavike grantha samudrase subhApita ratnoMkI utpatti huI hai / kavine apane granthoMko zRMgAra bahula prakaraNoMse bacAkara subhASitamaya prakaraNoMse suzobhita kiyA hai / arthAntaranyAsa yA aprastuta prazaMsAke rUpameM kavine saMgrahaNIya subhASitoMkA saMkalana kiyA hai| ye subhASita asaga kavi dvArA hI race honese mUla granthake aMga hai| vardhamAnacaritamameM saMsArase virakta, mokSAbhilASI, dIkSA leneko utsUka rAjA nandivardhanake bAra-bAra samajhAne para usakA putra rAjya svIkAra nahIM krtaa| isa prasaMgameM kavine "pitAkA vacana cAhe prazasta ho, cAhe aprazasta ho use hI karanA putrakA kAma hai, dUsarA nahIM'' ke mAdhyamase sundara subhASitakA prayoga kiyA hai / zAntipurANake saptama sargameM AyA subhASita striyoMkI manovRttiko batalAtA hai / 2 alaMkAra usa vidhAkA nAma hai jisake prayogake dvArA racanAkAra pAThakake manameM apanI icchAnukUla bhAvanA ujAgara kara Ananda saMcAra karatA hai| alaMkArake prayogase kavitA kAminIke saundaryakI vRddhi hotI hai / mahAkavine bhAvoMkA utkarSa dikhAne aura vastuoMke rUpa guNa aura kriyAkA adhika tIvra anubhava karAneke 1. piturvaco yadyapi sAdhvasAdhu vA, tadeva kRtyaM tanayasya nAparaM / (1.29) 2. strIjano'pi kulodbhUtaH sahate na parAbhavam (7-87) - 484 -

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liye alaMkAroMkA samAveza kiyA hai| kavine apane granthoMke zabdAlaMkAra aura arthAlaMkArakA yatheSTa prayoga kiyA hai| anuprAsa, yamaka, zleSopamA, rUpaka, utprekSA, zleSa, parisaMkhyA, bhrAntimAn, virodhAbhAsa Adi alaMkAroMse grantha paripUrNa hai / zleSopamA Adi alaMkAroMke prasaMgameM racanA kahIM-kahIM durUha ho gayo hai / rasa kAvyakI AtmA hai| mahAkavike granthoMmeM rasoMkA sundara samAveza pAyA jAtA hai| vardhamAnacaritamakA aMgI rasa zAMta hai| isameM saMyoga zrRMgArakA varNana milatA hai kintu isake prasaMga bahata vipralambhakA varNanamAtra eka zlokameM huA hai jisameM tripRSThakA maraNa honepara zoka vihvala svayaMprabhA maraneke lie udyata batalAI gaI hai| kAvyameM zAnta rasake aneka prasaMga haiM / udAharaNArtha-rAjA nandivardhana AkAzameM vilIna hote huye meghako dekhakara saMsArase virakta hotA huA vairAgya cintana karatA hai (sarga 2 / 10-34) / prajApatikA vairAgya cintana (sarga 14 / 40-53) aura tarthaMkara mahAvIrakA niSkramaNa kalyANaka (sarga 17102-116) bhI isI rasameM hai| svayaMprabhA aura tripRSThake vivAhameM zRGgAra tathA kupita azvagrIva aura vidyAdhara rAjAoMkI garvoktise vIra rasakI udbhuti hotI hai / raNakSetrameM donoM orakI senAoMmeM yuddha honepara vIra rasakA paripAka hotA hai / azvagrIvakI senAkA prayANa tathA vizvanandIko AtA dekha bhayase kA~patA huA vizAkhanandI jaba kapitthake vRkSa para car3hakara prANa saMrakSaNa karanA cAhatA hai, taba bhayAnaka rasakA dRzya upasthita hotA hai (sarga 4177) / yadyapi zAMtinAthapurANa meM bhI aMgIrasake rUpameM mukhyataH zAnta rasakA varNana huA hai para anya rasoMkA varNana bhI aMga rUpameM huA hai| cakravatI dayitAri aura aparAjita tathA anantavIrya ke yuddha prasaMgameM vIra rasakA varNana haA hai| dayitAri aura gAyikAoMke prasaMgameM tathA sahasrAyuddhako jalakIr3AmeM zRgAra rasakA varNana hai / vairAgya prasaMga pracuratAse varNita hai| rAjA smitisAgarane bhagavAna svayaMprabhake samavasaraNameM puruSArthako siddha karanevAle dharmako sunakara jeSTha patrako rAjyalakSmI sauMpakara dIkSA lelI (1169-72) / chaThe sargameM sumati eka devIse pUrvabhava sunakara saMsArase virakta ho gaI ajikA bana gyii| cakravartI zAnti jinendra ke vairAgya prasaMga AdimeM zAnta rasakA varNana huA hai| mahAkavi asagane apane pUrvavartI sAhityasAgarakA acchI taraha avagAhana kiyA, ataH unakI racanAoM para pUrvavartI kaviyoMkA prabhAva parilakSita hotA hai / kunda-kunda, pUjyapAda tathA akalaMka Adike siddhAnta granthoMkA prabhAva unakI racanAoM para pdd'aa| raghuvaMza, kumArasambhava, zizupAlavadha, candraprabhacarita tathA kirAtArjunIyake kitane hI bhAva asaMgane grahaNa kiye haiN| vardhamAnacaritake zlokoMkA sAmya jIvandhara campU aura dharmazarmAmyudayameM milatA hai / yahA~ yaha zodhakA viSaya hai ki kisane kisase bhAva grahaNa kiye haiN| mahAkavi asagane bhI apane paravartI kaviyoM para apanI chApa chor3I hai| kezIrAja (1200 I0)ne zabdamaNidarpaNameM asagakI kavitAoMmeMse aneka uddharaNa liye hai| ponna para asagake zAntiparANakI chApa hai| nAgavarmA kannA Adi kaviyoM para vardhamAnapurANakA prabhAva par3A hai| mahAkavikA saMskRta bhASA para pUrNa adhikAra hai| kahIM bhI bhASA zaithilyake darzana nahIM hote / ramAnukUla bhASAkA prayoga kiyA gayA hai| kahIM alpasamAsavAle, kahIM bRhat samAsavAle padoMkA prayoga huA hai / granthoMmeM zabdasauSThava aura alaMkaraNakI ramaNIyatA sarvatra pAI jAtI hai| bAhya saundarya varNanake sAtha hI 1. svayaMprabhAmanumaraNArthamudyatAM valastadA svayasupasAntvanoditaiH / idaM punarbhavazataheturAtmano nirarthakaM vyavasitamityavArayat // 10-87 / / - 485 -

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mAnava hRdayastha manobhAvoMkA tathA vibhinna dazAoMmeM utpanna honevAlI ceSTAoMkA varNana huA hai / rAga, dveSa, harSa, viSAda tathA prema, karuNA AdikA samAveza bar3I sUkSmatAke sAtha sarvatra huA hai| kavi apane pAtroMke antastalameM praveza kara avasthAvizeSameM honevAlI usakI mAnasika pratikiyAoMkA sUkSma vizleSaNa karatA hai tathA ucita padavinyAsake dvArA abhivyakti detA hai| kavikI racanAyeM aitihAsika, paurANika tathA zAstrIya Adi aneka dRSTiyoMse zreSTha haiN| yadyapi asaga kavikI do kRtiyA~ hI upalabdha haiM, tathApi ye kaviko amaratva pradAna karane tathA kAvyarasakI vijayadhvajAko sadaiva phaharAte rahaneke liye paryApta haiN| ina racanAoM para gahana zodha kArya pragati patha para hai| -486 -

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gurjara kavi somezvara deva : eka paricaya zrImatI saralA tripAThI, kanyA mahAvidyAlaya, rIvA~ terahavIM zatAbdI gujarAtameM saMskRta sAhityake sajanakA utkarSakAla thaa| usa samaya (11781241 I0) caulukya nareza bhImadeva dvitIya aNahila pATana (gujarAtakI rAjadhAnI) ke rAjya siMhAsana para AsIna the| isI samaya gajarAtake sAhityAkAzameM mahAkavi somezvaradevakA udaya haa| una kAvya kaumudIse rAjA bhImadevake sabhAmaNDapako Alokita kiyA / somezvaradevane apane janmakAlake viSayameM kucha bhI nahIM likhA hai| unakI racanAoMke antaH sAkSya tathA anya bAhya sAkSyoMke AdhAra para hI unakA jIvanakAla tathA sarjanAkAlakA nizcita huA hai| mahAkavi somezvaradevakI nimna racanAyeM upalabdha haiM, surathotsavam tathA kIrtikaumudI mahAkAvya ullAdharAghava nATaka, rAmazatakam, stotra kAvya aura karNAmRtaprabhA sphuTa kAvya / somezvaradeva dvArA race gaye zlokoMmeM 5 abhilekha prazastiyA~ bhI haiM jo hisTArikala insakripzansa Apha gujarAta,bhAvanagara meM prakAzita haiM / ye prazastiyA~ tatkAlIna nirmita mandiroMmeM utkIrNa kI gaI thiiN| surathotsavam somezvaradeva racita pandaha sargoMkA eka paurANika mahAkAvya hai / unhoMne yaha graMtha maMtrI vastupAlakI prasannatAke lie likhA thaa| granthakA viSaya devI bhavAnIkI mahimAkA varNana hai isa viSayameM kAvyake 15 veM sargake antima zlokameM kavine svayaM kahA hai : kumAraputreNa kumAramAtuH kAvyaM tadetajjagadekadevyAH / zratismativyAkRti-yajJavidyA vizAradena kriyate sma tena // 15 // 60 // granthako puSpikAmeM kavi svayaM ko gurjarezvara purohita kahatA hai, 'iti zrIgurjarezvara-purohita somezvaradeva-viracite surathotsava nAmni mahAkAvye kaviprazasti-varNano nAma paMcadazaH srgH'| ___ uparyukta sAkSyase yaha patA calatA hai ki jisa samaya somezvaradevane isa granthakI racanA kI, usa samaya vaha gurjaranaresa bhImasena devakA purohita aura sabhAsada thA tathA maMtrI vastupAlakA mitra thaa| unhoMne Adhe praharameM kisI nATakakI racanA kara rAjA bhImadevake sabhAsadoMko cakita kara diyA thaa| isakA ullekha surayotsavake pandrahaveM sargameM 49 veM zlokameM hai : kAvyena navya-pada-pAka-rasAspadena yAmArdhamAtra-ghaTitena ca nATakena / zrIbhImabhUmipati-saMsadi sabhyalokamastoka-sammada-vaMzavadamAdadheyaH // 15 // 49 / / somezvaradevane surathotsavake 15 veM sarga, kavi prazasti, meM apane vaMza evaM pUrvaja paramparAkA ullekha kiyA hai| ve brAhmaNa vaMzameM vaziSTha gotrameM utpanna huye the| unake pUrvaja paramparAke mUla puruSakA nAma sola zarmA thaa| unhoMne caulukya rAjA mUlarAjake atizaya agraha para purohita padako svIkAra kiyA thaa| somezvara devake pitAkA nAma kumAra thaa| ve caulukya mUlarAja dvitIyake purohita evaM senApati the| ye tIna bhAI the / inake agraja mahAdeva the| inake anujakA nAma vijaya thaa| -487

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mUlarAja dvitIyakA rAjyakAla zrI majumadArane apanI pustaka caulukyAja Apha gujarAtameM 11751178 likhA hai| isI avadhiko hama somezvaradevakA janmakAla mAna sakate haiM, ataH 1170 I0 ke nikaTa inakA janma huA hogaa| unakI antima racanA 1254 I0 kI baidyanAtha prazasti hai| isa prakAra somezvaradevakI mRtyu tithi 1255 ke nikaTa ho sakatI hai| isa prakAra unheM lagabhaga 85 varSa kI Ayu prApta huI / 1211 meM racI huI eka prazasti hisTorikala insakripasansa Apha gujarAtameM bhAga 3 kramAMka 215meM ullikhita hai / yaha prazasti somezvaradevane san 1211 I0 meM maMtrI vastupAla dvArA banavAye gaye AbU delavAr3A ndira para utkIrNa karAne ke liye likhI thii| sUrathotsavakI racanA isa abhilekhake pahale haI kyoMki isameM somezvaradevane kahIM bhI bAghela nareza arNorAja, lavaNa prasAda, vIradhavala tathA unakI rAjadhAnI gholakAkA ullekha nahIM kiyA hai jabaki AbU delavAr3AkI san 1211 I0 ke prazastimeM unhoMne arNorAjake vaMzaja lavaNa prasAda tathA unake putra vIradhavalake bhI ullekha kiye haiN| vastupAla aura tejapAlako vIra dhavalake maMtrIke rUpameM pratiSThita batalAyA hai / isa prakAra surathotsavakA racanAkAla 1200 I0 ke nikaTa ho sakatA hai| isa AdhAra para somezvaradevakA sAhitya kAla 1200 I0 se 1255 I0 taka mAnane meM koI kaThinAI nahIM hai| somezvaradevake do mahAkAvya-surathotsava tathA kIrtikaumudI tathA eka nATaka ullAdharAdhava prasiddha haiM / unake viSaya meM yahA~ saMkSipta paricaya diyA jA rahA hai| surathotsavakA vivaraNa-kavine prazastimeM likhA hai ki jaba hemacandra jaise vidvAna divaMgata ho gaye aura prahalAdana jaisA upakArI vyakti nahIM rahA, taba una donoMke guNa maMtrI vastupAlameM ekatra dikhalAI pdd'e| inhIM vastupAlakI kIrtigAna karaneke liye surathotsavakI racanA kI gii| isakI kathAvastu durgA saptazatI athavA mArkaNDeya purANake devImahAtmya para AdhArita hai| kavine isa para apanI pratibhAkA kalevara car3hA kara ise mahAkAvyakA rUpa de diyA hai| isa kAvyameM kavike pADitya, vaidagdhya, rasamayatAkA pravAha tathA praur3ha pratibhAke darzana hote haiN| surathotsavameM pandraha sarga haiM-sUrathavarNanam, devI carita nivedanam, viraMcivarNanam, himAlayavarNanam, RtuvarNanam, candrodayavarNanam, devIdarzanam, dhUmalocana badha, daityaprayANam, yuddhavarNanam, zumbhavadha, surathatapovarNanam, mAyAMganAvarNanam, rAjyalAbhaH tathA kavi prazasti / graMthameM kathAnakake jo vividha mor3a Ate haiM, unhIMke anukUla bhASA kahIM alpa-samAsa yakta tathA kahIM samAsa-bahulA hai / bahutase sthaloM para prasAda guNase paripUrNa sarala evaM bodha-gamya bhASAzailI apanAI hai / aise bhI sthala haiM jahA~ durUha kliSTa padAvalI hai aura anekArthaka padoMke katipaya prayoga haiN| devI aura daityoMke yuddha meM eka aisA hI udAharaNa bhI dRSTavya hai : kokilAlaka-kolAlikAlAH kIlAlaluH / kAkAH kagAMla kIlAlaM kalAkala-kUlAkule / kAvyameM vIra rasake paripAkake sAtha hI rUpakakI manohArI chaTA bhI darzanIya hai| yuddha sthalI eka vana hai, jahA~ vidyamAna vIra hI vyAghra Adi hiMsaka jantu haiN| vahIM do vizAla vRkSoMkI bhA~ti caNDa aura muNDa nAmaka do raNodyata daitya upasthita hai / meghakhaNDoMse prakaTa hone vAlI vidyutakI bhA~ti atizaya tejasvinI devI durgAne una donoMkA hanana kara ddaalaa| katipaya sthaloM para somezvara deva kAlidAsI bedarbhI rItikI prasAdapUrNa zailIko apanAte huye pratIta hote haiN| rAjA suratha tapaH sAdhanAke liye tapovanameM praveza karate haiN| unake svAgatameM latAyeM nRtya karatI haiM, marmara dhvani karate huye vaMzavRkSa maMgalagIta gAte haiM : - 488 -

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pravRttanRttAsu latAgaMnAsu svanatsu vAtena ca kIcakeSu / tasminnupete nRpatau vanaM tadArabdhasaMgItamivAvabhAse // isI prakAra ghanI nIlI vana rAjiyoMse ghire vanameM bhramaNa karate haye rAjA suratha nIle megha maNDalake bIca candra bimbake sadRza suzobhita ho rahe haiM / isa saTIka upamAko nimna zloka meM dekhiye : vizanvanAdeva vanAntarANi sAndra-mazroNi nirantarANi / bhAti sma bhinnAM janasaMnibhAni dhanAdivendurdhanamaNDalAni // isa kAvyameM alaMkAra vaividhyake sAtha sAtha chanda vaicitrya bhI hai| isameM jahA~ anurUpa, zAzivanadA, basantatilakA tathA drutavilambita jaise choTe ati pracalita chanda prayukta haiM, vahIM puSpitAgrA, upajAti mantamayUra, rucirA, mAlabhAriNI, pRthvI, sragavaNI tathA zArdUlavikrIDita Adi lambe kliSTa chandoMkA bhI prayoga bAhulya hai / pandrahaveM sargameM to vividha chandoMke namUne milate haiM / isa prakAra surathotsava mahAkAvyake sampUrNa tatvoMse nirmita eka aisA sthAI sopAna hai jo somezvara devako mahAkavike pada para pratiSThita karane meM pUrNataH sakSama hai / kIrti kaumudIkA vivaraNa :-yaha somezvara devase racita eka aitihAsika mahAkAvya hai| isa graMthake nirmANakA mUla uddezya gujarAtake mahAmAtma vastupAlakI kIrtirUpI jotsanAkA prasAra karanA hai / isa graMthake kathAnakakA mUlAdhAra vastupAlake jIvanakA gauravAnvita khaNDa hai| yaha nau sa!meM nibaddha hai / nagara varNanam, narendravaMzavarNanam, maMtristhApanA, dUtasamAgamanam, yuddha varNanam, purapramodavarNanam, candrodaya varNanam, paramArthavicAra aura yAtrA samAgamanam / isake prathama sargameM kavine svayaM likhA hai : vilokya vastupAlasya bhakti cAtmani nirbharAm / zrIsomezvaradevena tatsvarUpaM nirUpyate / / isa sargakI puSpikA ise somezvara devakI racanA pramANita karatI hai : "iti zrIgUrjarapurohita zrIsomezvaradeva viracite kIrtikaumudInAmni mahAkAvye nagaravarNanonAma prathamaH srgH|" surathotsavakI bhA~ti kIrti kaumudIkA racanAkAla bhI kavine svayaM nahIM likhA hai| isameM khaMbhAtake usa yuddhakA varNana hai jo 1221 I0 ke lagabhaga vastUpAla aura zaMkha cAhamAnake bIca huA thA / isa graMthake nAyaka mahAmAtya vastupAla haiM jinhoMne anekoM smArikoM evaM maMdiroMkA nirmANa kraayaa| isase prakaTa hotA hai ki isa kAvyakI racanA 1223-24 I. ke nikaTa huI hogii| vastupAlakI jihvAmeM sarasvatIkA vAsa thaa| ve kAvya marmajJa evaM kAvyasraSTA the, isakA ullekha bhI kavine kAvyameM kiyA hai| stambha tIrtha para grISmaRtu ke Agamana para maMtrI vastu pAlane nidAdhakI nindA para kavitAyeM likhI : kavipriyo'sau prathayAMcakAra, nindAM nidAghasya jalapriyasya / isa kAvyake naveM sargameM vastupAlakA zatrujaya parvatoM para ArohaNa, neminAtha Adi daivoMkI pUjA tathA neminAtha, pArzvanAtha Adike maMdiroM va pratimAoMke nirmANakA varNana kiyA hai| ullAgha rAghavakA vivaraNa-somezvara devane isa nATakakI racanA apane putra lalla zarmAkI prArthanA / para kI thii| yaha isake prazasti zlokoMmeM kahA gayA hai : tadaMgajaH svAMgajalallazarma, prayuktayA prArthanayA praNunnaH / kAra somezvaradevanAmnA rAmAyaNaM tATakarUpametat / / - 489 - |

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yaha nATaka 1230 I0 ke pazcAt likhA gayA hai| isameM ATha aMka haiN| yaha nATaka surathotsava, kIrti kaumudI mahAkAvyoM tathA karNAmRta nAmaka kAvya saMgrahake praNayanake bAda likhA gayA hai| inakA rAmazataka bhI eka sau rugdharAvRttoMmeM racita rAmabhagavAnakA stotra kAvya hai| inake abhilekha prazastiyoMkI tithiyA~ 1211, 1231 tathA 1254 I0 spaSTa haiN| sindhI jaina granthamAlAse prakAzita prabandhakoNa nAmaka granthameM somezvaradevake sambandhameM bahutase prasaMga haiM / udAharaNArtha, eka bAra ve maMtrI vastupAlake sAtha sammAta gye| ve donoM samudrataTa para naukAoMse utarate huye videzI ghor3oMko dekha rahe the| varSA Rtu hone para bhI samudra zAnta thaa| isa para maMtrIne kavikI ora dekhakara zlokArdha kahA : "prAvRT kAle payorAzirAsId garjitavarjitaH" / (varSA kAlameM bhI jalakI rAzi-samudra garjana nahIM rahA hai) somezvaradevane uttara dete huye tatkAla zlokako pUrA kiyA : "antaHsuptajagannAtha nidraabhNgbhyaadiv"| (jagatake svAmI samudrake andara so rahe haiN| unakI nIMda TUTane ke bhayase samudra nahIM grjtaa)| isa samasyA pUrti para maMtrIne somezvaradevako solaha ghor3e de diye| eka anya prasaMgameM maMtrI somezvaradevake sammukha eka samasyA rakhI : "kAkaH kiM vA kramelakaH ?" kavine nimna prakArase samasyApUrti kii| yenAgacchan mamakhyAto yenAnItazca matpatiH / prathamaM sakhi kaH pUjyaH kAkaH kiM vA kramelakaH / / (nAyikA apanI antaraMga sakhIse pUchatI hai)| "he sakhI, kauyene A~ganameM zabda karake mujhe sUcanA dI ki pravAsase mere pati A rahe haiM, dUsarI ora U~Tane mere patiko mere pAsa paha~cA hI diyaa| isa donoMmeMse merA prathama pUjya kauna hai, kauA yA U~Ta ?" isa padya pUrtipara bhI maMtrI kaviko solaha hajAra drambha diye| surathotsavake prazasti sargameM svayaM kavine likhA hai ki harihara, subhaTa Adi zreSTha kaviyoMne usake guNoMkI prazaMsA kI hai : zrIsomezvaradevasya kavitu : sAvituzca ko / / sa tRNAbhyAvahArasya nirAse'pi rasapradA // 14-42 / / ullAgha rAghava nATakakI prastAvanAmeM sUtradhAra mahAkavi somezvaradevakA paricaya naTIko detA hai| vaha kahatA hai ki cAlukyacakravartI maMtrI vastupAlane kavike sambandhimeM svayaM kahA hai : yasyAste mukhapaMkaje sukhaRcA vedaH smRtirveda yaH tretA sadmani yasya yasya rasanAM sUte sUktAmRtam / rAjAnaH zriyamarjayanti mahatIM yatpUjayA gUrjarAH kartuM yasya guNastuti jagati kaH somezvarasyezvaraH // uparokta aneka uddharaNoMse somezvaradevakI kAvya-pratibhAke aneka rUpoMke darzana hote hai| aise kaviko apane jIvanakAlameM aneka virodhoMkA bhI sAmanA karanA par3A thaa| lekina ye virodha kavike kAvya-rasakI ghuTIke vilayita ho gaye aura vaha kAvyAkAzakA eka pukhara nakSatra pramANita huaa| inakI uparokta aneka racanAoM para caturbhukhI zodha kI jA rahI hai| - 490 -

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prAkRta tathA apabhraMza zodha meM - kAryakI dizAe~ DaoN0 devendrakumAra zAstrI, nImaca yadyapi pazcima dezoM meM anuvAdoMke mAdhyama se saMskRtakA paricaya solahavIM zatAbdIke anta taka ho cukA thA, kintu pAli- prAkRtakA adhyayana bhASAke rUpameM bhI aThArahavIM zatAbdI se pUrva nahIM ho sakA / isakA kAraNa yahI thA ki usa samaya taka pAli - prAkRtake sAhityakI koI jAnakArI yUropako nahIM thI / saMskRtakI ora bhI pUrNa rUpase vidvAnoMkA dhyAna AkRSTa karanekA zreya sara viliyama jonsako hai / prAkRta ke adhyayanakA sarvaprathama ullekha cArlsa vilkinsake 'abhijJAnazAkuntala' ke adhyayanake sAtha milatA hai| isa phrAMsIsI vidvAnkA yaha mahAn svapna thA ki saMskRta aura prAkRtake sAtha zakuntalA nATakakA sampAdita saMskaraNa mere dvArA prakAzita ho; parantu isa prakArake adhyayanase prAkRta bhASA aura usake sAhityakI koI jAnakArI taba taka nahIM mila sakI thI / prApta jAnakArIke AdhAra para henarI TAmasa kolabuka (1797 - 1828 I0 ) prAcya vidyAoMke gambhIra adhyetA the, jinhoMne saMskRtake sAtha prAkRta bhASA, saMskRta - prAkRta chandaH zAstra, darzana, jainadharma, bauddhadharma Adi para vidvattApUrNa nibandha likhe the / vAstavameM Adhunika yugameM prAcya vidyAoMke kSetrameM jaina sAhityake adhyayana va anusandhAnakA Arambha jaina hastalikhita granthoMkI khojase prArambha hotA hai / unnIsavIM zatAbdI ke prArambhameM bambaIke zikSA vibhAgane vibhinna kSetroM meM daurA karake nijI saMgrahoMke hastalikhita granthoMkA vivaraNa taiyAra karaneke lie kucha anya vidvAnoMke sAtha DaoN0 je0 jI0 bUlarako bhI niyukta kiyA thA / 1866 I0 meM DaoN0 bUlarane balina ( jaramanI ) pustakAlayake lie pA~ca sau jaina grantha khojakara bheje the / usa samaya saMgrahake rUpameM kraya kiye gae tathA bhANDArakara zodha saMsthAnameM surakSita una sabhI hastalikhita granthoMke vivaraNa va Avazyaka jAnakArIke rUpameM 1837-98 I0 taka samaya-samaya para bhANDArakara, DaoN0 balara, kolahArna, pITarsana aura anya vidvAnoMkI riporTeM prakAzita ho cukI haiN| prAcyavidyA - jagat meM yaha eka nayA AyAma thA, jisane jenadharma va prAkRta bhASA evaM sAhityakI ora bhAratIya va videzI vidvAnoMkA dhyAna AkRSTa kiyA / svayaM DaoN0 bUlarane 1887 I0 meM apane zodha kArya ke AdhAra para jainadharmake sambandha meM eka pustaka likhI jo atyanta lokapriya huI | isakA aMgarejI anuvAda san 1930 I0 meM landana se 'da iNDiyana sekTa oNva da jainsa' nAmase prakAzita huA / isa pustaka meM DaoN0 bUlarane spaSTa rUpase nirUpita kiyA ki jainadharma bhAratavarSa ke bAhara anya dezoM meM bhI gayA thA / isa dharmakA uddezya sabhI prANiyoMko mukti pradAna karanA hai / vidyA mahattvapUrNa anusandhAtAke rUpameM ullekhanIya vidvAn vebara haiM / bambaIke zikSA vibhAgase anumati prApta kara DaoN0 bUlarane jina pA~ca sau granthoMko balina pustakAlaya meM bhejA thA, unakA adhyayana anuzIlana kara vebarane kaI varSoM taka parizrama kara bhAratIya sAhitya (Indischen Studien) ke rUpameM mahAn grantha 1882 I0 meM prastuta kiyaa| yaha grantha satraha jildoMmeM nibaddha hai / yadyapi ' kalpasUtra' kA aMgarejI anuvAda 1848 I0 meM sTIvensana dvArA prakAzita ho cukA thA, kintu jaina Agama granthoMkI bhASA tathA sAhityakI ora taba taka videzI vidvAnoMkA vizeSa rUpase jhukAva nahIM huA thA / vebarane isa sAhitya - 491 -

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kA vizeSa mahattva pratipAdita kara 1858 I0 meM dhanezvarasUri kRta 'zatruJjaya mAhAtmya' kA sampAdana kara vistRta bhUmikA sahita prathama bAra lipaz2iga (jarmanI) se prakAzita kraayaa| zvetAmbara Agama grantha 'bhagavatIsUtra' jo zodha-kArya vebarane kiyA, vaha cirasmaraNIya mAnA jAtA hai| yaha grantha balinakI visencAphena (Wissenchaften) akAdamIse 1866-67 I0 meM mudrita huA thA / vebarane jainoMke dhArmika sAhityake viSayameM vistArase likhA thA, jisakA aMgarejI anuvAda-smithane prakAzita kiyA thaa| viNDiza ne apane vizvakoza (Encyclopedia of Indo-Aryan Research) meM tatsambandhI vistRta vivaraNa diyA hai| isa prakAra jaina vidyAoMke adhyayanakA sUtrapAta karanevAlA tathA zodha va anusandhAnakI dizAoMko nirdiSTa karanevAlA vizvakA sarvaprathama adhyayana kendra jarmanameM vizeSa rUpase balina rahA hai| hoephara, lAssana, spIgala, phreDarika hega, ricarDa pizela, bevara, I0 lyumana, DaoN. harmana jekobI, Dablyu hviTamana, vAlTara zUbiMga, luDaviga oNlsaDorpha, nArmana brAuna, klAsa bruhana, gusteva raoNtha aura Dablyu0 bI0 bolle ityAdi jarmana vidvAn haiN| prAcyavidyAoMkI bhA~ti jainavidyAoMkA bhI dUsarA mahattvapUrNa adhyayana kendra phrAnsa thA / phrAMsIsI vidvAnoM meM sarvaprathama ullekhanIya hai-yarinATa / unakA mahattvapUrNa grantha 'ese Di bibliyAgrAphi jaina' perisase 1906 meM prakAzita huaa| isameM vibhinna jaina viSayoMse sambandhita 852 prakAzanoMke sandarbha nihita haiM / 'jainoMkA dharma' (Religion Jains) pustaka unakI pustakoMmeM sarvAdhika carcita rhii| yathArthameM phrAMsIsI vidvAn vizeSakara aitihAsika tathA purAtAttvika viSayoMpara zodha va anusandhAna-kArya karate rhe| unhoMne isa dizAmeM jo mahattvapUrNa kArya kie, ve Aja bhI ullekhanIya haiM / myurinATane jaina abhilekhoMke aitihAsika mahattva para vizeSa rUpase prakAza DAlA hai / unhoMne jaina grantha-sUcI-nirmANake sAtha hI unapara TippaNa tathA saMgrahoMkA bhI vivaraNa prastuta kiyA thaa| vAstavameM sAhityika tathA aitihAsika anusandhAnameM grantha-sUciyoM kA vizeSa mahattva hai| yadyapi 1897 I0 meM jarmana vidvAn arnesTa lyumanane 'e lisTa oNva da mainyaskripTa ina da lAyabrarI eTa sTrAsabarga", viyenA oriyanTala jarnala, jilda 11, pR0 279 meM dau sau hastalikhita digambara jaina granthoMkA paricaya diyA thA. kintu gyarinATake pazcAta isa dizAmeM klATa (Klatt) ne mahAna kArya kiyA thaa| unhoMne jaina granthokI lagabhaga 1100-1200 pRSThoMmeM mudrita hone yogya anukra NikA taiyAra kI thI, kintu durbhAgyase usa kAryake pUrNa honeke pUrva hI unakA nidhana ho gyaa| bevara aura arnesTa lyumanane 'iNDiyana enTikverI' meM usa bRhat saMkalanake lagabhaga 55 pRSTha namUneke rUpameM mudrita karAye the| bhAratavarSa meM isa prakArakA kArya sarvaprathama baMgAlakI eziyATika sosAyaTIke mAdhyamase prakAzameM AyA / 1877 I0 rAjendralAla mitrane "e DiskripTiva keTalAga oNva saMskRta mainyuskripTsa ina da lAibrarI oNva da eziyATika sosAyaTI oNva beMgAla" kalakattAse prakAzita kiyA thA, jisameM kucha prAkRta tathA apabhraMza granthoM ke nAma bhI milate haiN| mukhya rUpase isa mahattvapUrNa kAryakA prArambha isa dezameM bhaNDArakarake prakAzita "lisTa oNva saMskRta mainyuskripTsa ina prAiveTa lAibrarIja ina da bAmbe presIDenDI" granthase mAnA jAtA hai| isI zRMkhalAmeM supArzvadAsa gupta dvArA sampAdita "e kaiTalAga oNva saMskRta, prAkRta eNDa hindI varksa ina 1. 'da kanTribyuzana oNva phrenca eNDa jarmana skaoNlarsa TU jaina sTaDIz2a", AcArya bhikSu smRti-grantha, kalakattA, 1961, pR0 166 / 2. gopAlanArAyaNa bahurA "jainavAGmayake yorapIya saMzodhaka', pR0 747-48 munizrI hajArImala smRti-grantha / -492

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da jaina siddhAnta bhavana, ArA" ( 1919 I0) evaM dalAla aura lAlacandra bha0 gAMdhI dvArA sampAdita "kaiTalAga oNva mainyuskripTsa ina jaisalamera bhANDArAja' gAyakavAr3a o0 sI0, bar3audA (1923 I0), rAyabahAdura hIrAlAla, "keTalAga oNva saMskRta eNDa prAkRta mainyuskripTsa ina da sI0 pI0 eNDa barAra", nAgapura, 1926I0 Adi ullekhanIya haiM / Adhunikatama khojoMke AdhArapara isa dizAmeM kucha adhika mahattvapUrNa grantha-sUciyoMkA nirmANa haA, jinameM eca. DI. velaNakarakA "keTalAga oNva prAkRtika mainyuskripTasa", jilda 3-4, bambaI (1930 I0) tathA 'jinaratnakoza', pUnA (1944 I0), hIrAlAla rasikadAsa kApar3iyA kA "DiskripTiva keTalAga oNva mainyuskripTsa ina da gavarnameNTa mainyuskripTsa lAibrerI", bhaNDArakara o0 ri0 iM0, pUnA (1954 I0), DaoN0 kastUracanda kAsalIvAlakA "rAjasthAna ke jaina zAstra-bhaNDAroMkI granthasUcI", bhA0 1-5 tathA muni vijayajIke "e keTalAga oNva saMskRta eNDa prAkRta mainyuskripTsa ina da rAjasthAna o0 ri0 i0 jodhapura kalekzana" evaM puNyavijayajIke pATanake jaina bhaNDAroMkI grantha-sUciyA~ atyanta mahatvapUrNa haiM / apabhrazake jaina granthoMkI prakAzita evaM aprakAzita hastalikhita granthoMkI sUcIke lie lekhakakI bhAratIya jJAnapIThase prakAzita pustaka "apabhraMza bhASA aura sAhityakI zodha-pravRttiyA~" paThanIya hai, jisameM apabhraMzase sambandhita sabhI prakArakA vivaraNa diyA gayA hai| vAstavameM jaramana vidvAn vAlTara zubrigane sarvaprathama jaina hastalikhita granthoMkI bRhat sUcI taiyAra kI thI jo 1944 I0 meM lipajigase prakAzita huI aura jisameM 1127 jaina hastalikhita granthoMkA pUrNa vivaraNa pAyA jAtA hai| yaha sabase mahattvapUrNa kArya mAnA jAtA hai| isa prakArake kAryoMse hI zodha va anusandhAnakI dizAe~ vibhinna rUpoMko grahaNa kara skii| Adhunika yugameM prAkRtika tathA apabhraMza viSayaka zodha-kArya mukhya rUpase tIna dhArAoMmeM pravAhita rahA hai--(1) sAhityika adhyayana, (2) sAMskRtika adhyayana aura (3) bhASAvaijJAnika adhyayana / sAhityika ke antargata jaina-Agama-sAhityakA adhyayana pramukha hai| yaha eka asandigdha tathya hai ki Adhunika yugameM jainAgamoMkA bhalIbhA~ti adhyayana kara unako prakAzameM lAnekA zreya jarmana vidvAnoMko hai / yadyapi saMskRta ke katipaya jaina granthoMkA adhyayana unnIsavIM zatAbdIke prArambhameM hone lagA thA, kintu prAkRta tathA apabhraMza sAhityakA sAMgopAMga adhyayana DaoN. harmana jekobIse Arambha hotA hai| DaoN. jekobIne kaI prAkRta jaina granthoM kA sampAdana kara unapara mahattvapUrNa TippaNa likhe / unhoMne sarvaprathama zvetAmbara jainAgama-grantha bhagavatIsUtra'kA sampAdana kara 1868 I0 meM prakAzita kiyaa| taduparAnta 'kalpasUtra' (1879 I.), "AcArAMgasUtra" (1885 I0) 'uttarAdhyayanasUtra' (1886 I0) Adi granthoMpara zodha-kArya kara sampAdita kiyA / isI samaya sAhityika granthoMmeM jaina kathAoMkI ora DaoN0 jekobIkA dhyAna gayA / san 1891 I0 meM 'upamitibhavaprapaMcakathA' kA saMskaraNa prakAzita huaa| isake pUrva 'kathAsaMgraha' 1886 I0 meM prakAzita ho cakA thaa| 'paumacariyaM', 'NamiNAhacariu' aura 'saNayakumAracariu' kramazaH 1914, 1921-22 meM prakAzita hue / isI adhyayanakI zRMkhalAmeM apabhraMzakA pramukha kathAkAvya 'bhavisayattakahA' kA prakAzana san 1918 meM prathama bAra maMcana (jaramanI) se huaa| isa prakAra jaramana vidvAnoMke athaka prayatna, parizrama tathA lagAtAra zodhakAryoM meM saMlagna rahaneke pariNAma svarUpa hI jaina vidyAoMmeM zodha va anusandhAnake nae AyAma unmukta ho sake haiN| oNlsaDorphane 'kUmArapAlapratibodha' (1928 I0), harivaMzapurANa (mahApurANake antargata), (1936 I0), uttarAdhyayanasUtra, mUlAcAra, bhagavatIArAdhanA (1968) Adi granthoMkA susampAdana kara prAkRta tathA apabhraMza sAhitya para mahAn kArya kiyaa| vAlTara zubrigane 'dasaveyAliyasuttaM' kA eka sundara saMskaraNa tathA 1. epha0 viesiMgara : jaramana iNDolaoNjI : pAsTa eNDa prijenTa, bambaI, 1969, pR0 21 / -493

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aMgarejI anuvAda taiyAra kiyA jo 1932 meM ahamadAbAdase prakAzita huaa| unake dvArA hI sampAdita 'isibhAsiyaM' bhA0 2 (1943 I0) prakAzita hue / zubiMga aura kellaTake sampAdanameM tIna chedasUtra "AyAradasAo, vavahAra aura nisIha" (1966 I0) haimburgase prakAzita hue / isI prakAra je0 epha0 kolakA 'sUryaprajJapti' (1937 i0), Dablyu0 kiphelakA 'jambUdvIpaprajJapti' (1937 I0), hammakA 'gIyatthavihAra' (mahAnizIthakA chaThA adhyayana) (1948 I0), klaoNsakA 'caupannamahApurisa cariyaM' (1955 I0), naoNrmanakA 'sthAnAMgasUtra'' (1956), oNlsaDorphakA 'itthiparinnA' (1958 I0), e0 UnokA 'pravacanasAra' (1966 I0), tathA TI0 hanAkIkA 'anuyogadvArasUtra' (1970) ityAdi prakAzameM Aye / ' 1925 I0 meM kiraphala (Kirfel) ne upAMga 'jIvAjIvAbhigama' ke sambandhameM pratipAdana kara yaha batAyA thA ki vastutaH yaha 'jambUdvIpaprajJapti' se sambaddha hai| san 1926 meM vAlTara zubrigane apanI pustaka 'vorta mahAvIrAja' ke paricayameM jainAgamoMke udbhava va vikAsake sAtha hI unakA sAhityika mUlyAMkana bhI kiyA thaa| san 1929 meM haimburgase kAmpatja (Kamptz) ne Agamika prakIrNakoMko lekara zodhopAdhi hetu apanA zodha-prabandha prastuta kara DaoNkTareTa prApta kI thii| jainAgamake TIkA-sAhitya para sarvekSaNakA kArya arnesTa lyumanane bahuta hI parizramapUrvaka kiyA thA, kintu ve use pUrNa nahIM kara sake / anantara "overazciTa overa di Avazyaka liTarecara" ke rUpameM use vAlTara zubrigane 1934 I0 meM hambargase prakAzita kiyaa| isa prakAra jainAgama tathA jaina sAhityakI zodha-paramparAke puraskartA jaramana vidvAn rahe haiN| Aja bhI vahA~ zodha va anusandhAnakA kArya gatimAna hai| san 1935 meM pheDegana (Faddegon) ne suprasiddha digambara jainAcArya kundakundake 'pravacanasAra' kA aMgarejI anuvAda kiyA thaa| isa saMskaraNakI vizeSatA yaha hai ki AcArya amRtacandrakI 'tattvapradIpikA' TIkA, vyAkhyA va TippaNoMse yaha samalaMkRta hai| aise anuvAdoMkI kamI Aja bahuta khaTaka rahI hai| isa tarahake prakAzanakI ora hamArA dhyAna jAnA caahiye| vartamAna yugameM samyaka bhAva-bodhake lie samyaka dizAmeM samyak kArya honA nitAnta apekSita hai| sAhityika vidhAoMmeM jaina kathA-sAhitya para sarvaprathama DaoN0 jekobIne prakAza DAlA thaa| isa dizAmeM pramakha rUpase arnesTa lyumanane pAdaliptasUrikI 'taraMgavatIkathA' kA jarmana bhASAmeM sUndara anuvAda 'dAi nona' (Die Nonne) ke nAmase 1931 I0 meM prakAzita kiyA thaa| tadanantara harTelane jaina kathAoMpara mahattvapUrNa kArya kiyaa| klAsa bra hanane "zIlAMkake caupannamahApurisacariyaM" para zodhopAdhi prApta kara san 1954 meM use haimburgase prakAzita kiyaa| Ara0 viliyamsane 'maNipaticarita' ke do rUpoMko prastuta kara mUla granthakA aMgarejI anuvAda kiyaa| isa taraha samaya-samaya para jaina kathA-sAhitya para zodha-kArya hotA rahA hai| jainadarzanake adhyayanakI paramparA hamArI jAnakArIke anusAra Adhunika kAlameM albakhta bevarake 'phregamenTa Ava bhagavatI' ke prakAzanase 1867 I0 se mAnanA caahie| kadAcit eca0 eca0 vilsanane "e skeca oNva da rilIjiyasa sekTsa oNva da hindUja' (jilda 1, landana, 1862 I0) pustakameM jainadharma tathA jainadarzanakA ullekha kiyA thaa| kintu usa samaya taka yahI mAnA jAtA thA ki jainadharma hindUdharmakI eka zAkhA hai| kintu bevara, jekobI, glAsanepa Adi jaramana vidvAnoMke zodha va anusandhAna kAryose yaha tathya nizcita va sthira ho gayA ki jainadharma eka svatantra darzana va maulika paramparA hai| isa dRSTise DaoN0 1. saMskRta eNDa elAiDa iNDolaoNjikala sTaDIja ina yUropa, 1956, pR0 66 / 2. prosIDiMgsa oNva da seminAra ina prAkRta sTaDIja, pUnA yUnivarsiTI, 1970, pR0 210 / 3. vahI, pR0 111 /

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heltha vAna glAsanepakI pustaka "da DAkTrIna oNva jarmana ina jaina philAsaphI " atyanta mahattvapUrNa hai jo san 1942 meM bambaIse prakAzita huI thI / aitihAsika dRSTise jImara aura smithake kArya vizeSa rUpase ullekhanIya haiM / epha0 DablyU0 thaoNmasane A0 hemacandra kRta 'syAdvAdamaMjarI' kA bahuta sundara aMgrejI anuvAda anuvAda kiyA jo 1960 I0 meM balinase prakAzita huA / 1963 I0 meM Ara0 viliyamsane svatantra rUpase 'jainayoga' para pustaka likhI jo 1963 I0 meM landanase prakAzita huI / koleTa kellaTane jainoMke zrAvaka tathA muni AcAra viSayaka eka mahattvapUrNa pustaka "lesa eksapiezansa DAnsa le ricuala enziyana Desa rilijiyaksa jaina" likhakara 1965 I0 meM perisase prakAzita kii| vAstavameM ina saba viSayoM para isa laghu nibandha meM likha pAnA sambhava nahIM hai / kevala itanA hI kahA jA sakatA hai ki paramANuvAdase lekara vanaspati, rasAyana Adi vividha viSayoMkA jainAgamoMmeM jahA~ kahIM ullekha huA hai, unako dhyAnameM rakhakara vibhinna vidvAnoMne patra-patrikAoMke sAtha hI vizvakozoM meM bhI unakA vivaraNa dekara zodha va anusandhAnakI dizAoMko prazasta kiyA hai / unameMse jainoMke digambara sAhitya va darzana para jarmanI vidvAn vAlTara Deneke (Walter Denecke) ne apane zodha-prabandhameM digambara Agamika granthoMkA bhASA va viSayavastu donoM rUpoM meM paryAlocana kiyA thA / unakA prabandha san 1923 meM haimburga se "digambara - TeksTe : Ine darzateluMga iharera prAkha unDa iharesa inhAlTsa" ke nAmase prakAzita huA thA / " bhAratIya vidvAnoMmeM DaoN0 AdinAtha neminAtha upAdhye, DaoN0 hIrAlAla jaina, paM0 becaradAsa dozI, to bodha paNDita, siddhAntAcArya paM0 kailAzacandra, siddhAntAcArya paM0 phulacandra, DaoN0 nemicandra zAstrI, paM0 sukhalAla saMghavI, pa0 dalasukha bhAI mAlavaNiyA, DaoN0 rAjArAma jaina, DaoN0 eca0 sI0 bhAyANI, DaoN0 ke0 Ara0 candra, DaoN0 devendrakumAra jaina, DaoN0 premasumana aura lekhakake nAma ullekhanIya haiM / DaoN0 upAdhyene eka darjana prAkRta granthoMkA sampAdana kara kIrtimAna sthApita kiyA / apabhraMzake 'paramAtmaprakAza' kA sampAdana Apane hI kiyA / 'pravacanasAra' aura 'tiloyapaNNatti' jaise granthoMke saphala sampAdanakA zreya Apako hai / sAhityika tathA dArzanika -- donoM prakArake granthoMkA Apane sundara sampAdana kiyA / AcArya siddhasenake 'sanmatisUtra' kA bhI sundara saMskaraNa Apane prastuta kiyA, jo bambaIse prakAzita huA / prAcyavidyAoMke kSetrameM ApakA maulika evaM abhUtapUrva yogadAna rahA hai / DaoN0 hIrAlAla jaina aura siddhAntAcArya paM0 phUlacandra siddhAntazAstrIne mahAn saiddhAntika grantha dhavalA, jayadhavalA AdikA sampAdana va anuvAda kara use janasulabha banAyA / apabhraMza granthoMko prakAzameM lAnekA zreya DaoN0 hIrAlAla jaina, pI0 ela0 vaidya, DaoN0 harivallabha cunnIlAla bhAyANI, paM0 paramAnanda zAstrI, DaoN0 rAjArAma jaina, DaoN0 devendrakumAra jaina aura DaoN0 devendrakumAra zAstrIko hai re / paM0 paramAnanda jaina zAstrIke 'jaina grantha prazasti-saMgraha' ke pUrva taka apabhraMzakI lagabhaga 25 racanAoMkA patA calatA thA, kintu unake prazasti-saMgraha prakAzita honese 126 racanAe~ prakAza meM A giiN| lekhaka ne " apabhraMza bhASA aura sAhitya kI zodha pravRttiyA~" meM apabhraMzake ajJAta evaM aprakAzita granthoMke aMza uddhRta kara lagabhaga cAra sau apabhraMzake granthoMko prakAzita kara diyA hai / jina ajJAta va aprakAzita racanAoMko pustakameM sammilita nahIM kiyA gayA, unameMse kucha nAma haiM : 1. zItalanAthakathA ( zrI di0 jaina mandira, ghiyAmaMDI, mathurA ), 2. ravivAsarakathA -- madhu (zrI di0 1. "prAkRta sTaDIja AuTasAiDa iNDiyA (1920-69 ) " esa0 DI0 laddU, prosIDiMgsa oNva da seminAra ina prAkRta sTaDIja, pUnA yunivarsiTI, 1970, pR0 209 // 2. DaoN0 devendrakumAra zAstrI : apabhraMza bhASA aura sAhityakI zodha pravRttiyA~, bhAratIya jJAnapITha, 1972 // - 495 -

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jaina mandira, kAmA), 3. AdityavArakathA-arjuna (zrI di0 jaina paMcAyatI mandira, dillii)| inake atirikta IDara va nAgaurake bhaNDAroMmeM pAe jAnevAle kucha mahattvapUrNa apabhraMza racanAoMkI bhI jAnakArI milI hai| una sabako milAkara Aja apabhraMza-sAhityakI choTI-bar3I racanAoMko milAkara usakI saMkhyA pA~ca sau taka pahuMca gaI hai| zodha va anusandhAnakI dizAoMmeM Aja eka bahuta bar3A kSetra vidvAnoMkI rAha joha rahA hai / zodha kAryakI kamI nahIM hai, zramapUrvaka kArya karanevAle vidvAnoMkI kamI hai| vigata tIna dazakoMmeM jahA~ prAkRta vyAkaraNoMke kaI saMskaraNa prakAzita hue, vahIM ricarDa pizela, silvAlevI aura DaoN. kIthake antanirIkSaNake pariNAmasvarUpa saMskRta nATakoMmeM prAkRtakA mahattvapUrNa yoga prasthApita haa| Ara0 zmitane zaurasenI prAkRtake sambandhameM usake niyamoMkA (elImenTarabakha dera zaurasenI, hanovara, 1924), jArja griyarsanane paizAcI prAkRtakA, DaoN0 jekobI tathA oNlsaDorphane mahArASTrI tathA jaina mahArASTrIkA aura DablyU. I0 karkane mAgadhI aura arddhamAgadhIkA evaM e. banarjI aura zAstrIne mAgadhIkA (da evolyuzana oNva mAgadhI, AksaphorDa, 1922) vizeSa adhyayana prastuta kiyA thaa| bhASAvaijJAnika dRSTise nitti DolcIkA vidvattApUrNa kArya, 'lesa graimeriyansa prAkRtsa' (perisa, 1938) prAyaH sabhI bhASika aMgoM para prakAza DAlanevAlA hai| nitti DolcIne puruSottamake 'prAkRtAnuzAsana' (perisa, 1938) tathA rAmazarman tarkavAgIzake 'prAkRtakalpataru' (perisa, 1939) kA sundara saMskaraNa taiyAra kara phrAMsIsI anuvAda sahita prakAzita kraayaa| vyAkaraNakI dRSTise sabase mahattvapUrNa kArya ricarDa pizelakA 'graimeTika deara prAkRta-prAkhana' adbhuta mAnA jAtA hai, jisakA prakAzana 1900 I0 meM sTrAsavargase haa| . idhara bhASAvijJAnako kaI navIna pravRttiyoMkA janma tathA vikAsa huaa| pariNAmataH bhASAzAstrake vibhinna AyAmoMkA prakAzana huaa| unameM dhvavipijJAna, padavijJAna, vAkyavijJAna tathA zabdavyutpatti va zabdakozIya adhyayana pramakha kahe jAte haiN| dhvanivijJAna viSayaka adhyayana karanevAloMmeM 'miDila iNDo-Aryana' ke upasarga, pratyaya, dhyaniviSayaka paddhati tathA bhASika uccAroM AdikA vizleSaNa kiyA gyaa| isa prakAra ke adhyayana karanevAloMmeM pramukha rUpase Ara0 ela0 Tarnara, ela0 e0 svArsa cAilDa, jArja esa0 lena, ke0 Ara0 naoNrmanake nAma lie jA sakate haiM / ela0 oNlsaDorphake navya bhAratIya Arya-bhASAoMke udgama para bahuta acchA adhyayana kiyA jo rUparacanA viSayaka hai| luisa eca0 grene "Abjarvezansa Ana miDila iNDiyana mArkolaoNjI" (buleTina skUla oNva oriyanTala sTaDIja, landana, jilda 8, pR0 563-77, san 1935-37) meM saMskRta va vaidika saMskRtake rUpa-sAdazyoMko dhyAnameM rakhakara unakI samAnatA va kAryoMkA vizleSaNa kiyA hai| isa bhASAvaijJAnika zAkhA para kArya karanevAle ullekhanIya vidvAnoM va bhASAzAstriyoMke nAma hai-jyUla blaoNkha, eDajarTana, e0 svArsa cAilDa, ke0 Ara0 naoNrmana, esa0 ena0 ghoSAla, DaoN0 ke0 DevIsa : vAkya-vijJAnakI dRSTise adhyayana karanevAle vidvAnoMmeM mukhya rUpase DaoN0 oNlsaDorpha, DaoN0 ke0 DevrIsa, eca. hendrikasena, pisAnI Adike nAma ullekhanIya hai / isa adhyayanake pariNAmasvarUpa kaI tathya prakAzameM aae| eca0 hendrikasenane apane eka lekha "e sinTekTika rUla ina pAli eNDa arddhamAgadhI" meM kRdanta-rUpoMke prayogakI vRddhiMgata pA~ca avasthAoMkA udghATana kiyA hai| ke0 amRtarAva, DaoN0 ke0 DevIsa, DaoN. sunItikumAra caTarjI, kuipara Adine prAkRta para dravir3a tathA anya Aryetara bhASAoMke prabhAvakA adhyayana kiyaa| 1. prosIDiMgsa oNva da seminAra ina prAkRta sTaDIja, pUnA yunivarsiTI, 1970, pR0 223 / 2. vahI, pR0 23 / |

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bhASAkozIya tathA vyutpattimUlaka adhyayanakI dRSTise Dablyu0 ena0 brAunakA adhyayana mahattvapUrNa mAnA jAtA hai jinhoMne saMskRta, prAkRta-mahArASTrI prAkRta aura apabhraMzake sambandhameM san 1932 meM kozIya TippaNiyA~ likhI thIM aura san 1935 I0 meM 'gaurIzaMkara ojhA smRtigrantha' meM 'sama leksikala maTeriyala ina jaina mahArASTrI prAkRta' nibandhameM vIradevagaNinke 'mahIpAlacarita' se zabdakozIya vivaraNa prastuta kiyA thaa| grene apane zodhapUrNa nibandhameM jo ki "phiphTIna prAkRta-iNDo-yuropiyana eTimolAjIja" zIrSakase jarnala oNva da amerikana oriyanTala sosAyaTI (60, 361-69) meM san 1940 meM prakAzita huA thaa| yaha pramANita karanekA prayatna kiyA thA ki prAkRtake kucha zabda bhAropIya parivArake videzI zabda haiM / kola, je0 lAkha, Ara0 ela0 Tarnara, gusteva raoNtha, kuipara, ke0 Ara0 naoNrmana, DaoN0 sunItikumAra caTarjI Adi jAnikoMne zabda-vyatpattikI daSTise paryApta anuzIlana kiyaa| vAkaranAgalane prAkRtake zabdoMkA vyutpattikI dRSTise acchA adhyayana kiyA / isI prakAra saMskRta para prAkRtakA prabhAva darzAnevAle nibandha bhI samaya-samaya para prakAzita hote rhe| unameMse gAigara smRti-granthameM prakAzita eca0 oraTelakA nibandha 'prAkRtisijma ina chAndogyopaniSad' (lipajiga, 1931) tathA e0 sI0 vUlanarake "prAkRtika eNDa nAna-Aryana sTreTA ina da vAkebularI oNva saMskRta" (AzutoSa memoriyala vAlyuma, paTanA, 1928), je. blaoNkhake kaI nibandha aura emenyuke nibandha :"da DAyalekTasa oNva iNDo-Aryana", "sama kliyara evIDensa oNva prAkRtisijma ina pANini" mahattvapUrNa kahe jA sakate haiN| inake atirikta prAkRta bhASAke uccAraNa Adike sambandhameM tathA dhvanyAtmaka adhyayanakI dRSTise DaoN0 griyarsana, svArksacAilDa tathA emenyu AdikA adhyayana-vizleSaNa Aja bhI mahattvapUrNa dizA-nirdeza karanevAlA hai| isa prakAra bhASA-vijJAnakI vibhinna zAkhAoM tathA unakI vividha pravRttiyoMke mUlagata svarUpa ke adhyayanakI dRSTise bhI madhyabhAratIya AryabhASAoM aura vizeSakara prAkRta-apabhraMza bhASAoMkA Aja bhI vizeSa adhyayana vizeSa rUpase upayogI evaM bhASA-bhASika saMsArameM kaI navIna tathyoMko prakaTa karanevAlA hai| isa dRSTise ina bhASAoMkA bahuta kama adhyayana huA hai| itanA avazya hai ki yaha dizA Aja bhI zodha va anusandhAnakI dRSTise samRddha tathA navIna AyAmoMko udghATita kara sakatI hai| yadi hamArI yuvA pIr3hI isa ora unmukha hokara vizeSa zrama tathA anuzIlana kare, to sAMskRtika adhyayanake navIna kSitijoMko pArakara svarNima vihAna lAyA jA sakatA hai| 1. prosIDiMgsa oNva da seminAra ina prAkRta sTaDIja, 1970, 19225-226 /

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The Jaina Conception of Logic: Some Comments Prof. M.P. Marathe, Poona University When one begins to investigate the Jaina Conception of Logic and methodology, a two-fold task seems to invite one's attention : (a) to spell out suggestions of the Jaina Logical Analysis for formal studies of conceptual and methodological framework, and (b) to bring out some important hints of the Jaina investigations towards conceptual foundations of social sciences-especially the Jaina Action Theory and analysis of the concept of action it offers. A detailed account and analysis of both these issues is a matter for a monograph on the subject. We do not wish to embark upon such a massive investigation here. Instead we wish to highlight some useful hints important in the study of the kind. Background Remarks In any methodological and/or conceptual investigation into Jaina thought certain problems and issues need to be clearly formulated. For, a clearer formulation and understanding of them is likely to help us in more than one way in a methodological study. It is no use neglecting paying due attention to them on the ground that they are either too general or perhaps ambiguosly considered. Some of them are : (1) The Jaina view seems to be bipolar in its perspective-Darsana (Philosophy) and Dharma (way of life). It needs to be investigated how far, deep and wide this bipolarity is. A study of this kind is likely to shed some light on the Jaina Action Theory, granting that it has one (2): Jainism does not accept the world to be merely permanent but benefit of change. Nor does it take the world to be merely changing but lacking permanence. It rather accepts change and continuity both to be important features of the world. It needs to be examined whether they are considered to be structural features of the world or functional ones and the possible grounds of considering the case to be so need to be spelt out. Moreover, implications of the acceptable view need to be brought out. (3) Jainism accepts two main kinds of reals : Jiva (living) and Ajiva (non-living). It needs to be studied whether these kinds are merely commonsensical or whether they really are non-discontinous and independent ones. Likewise, the grounds of their being taken to be so need to be explained and examined. (4) It also *Substantial part of this paper, under the same title, was presented to the Einstein Seminar on Jain Logic and Philosophy of Science' organized by the Department of Philosophy, University of Poona in April, 1979, - 498 -

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needs to be considered whether both Jiva and Ajiva are real in the same sense, whether both of them are rightly capable of being charaterised by Utpada (emergence), vyaya (degeneration/decay) and Dharawvya (continuity) and if so on what ground/s. Similarly it needs to be studied whether both of them have spatiality and/or temporality and that too in the same sense. Consideration of problems of this kind, it needs to be noted, has an important bearing even on methodological and conceptual investigations. (5) It is often held that Anekantavada and/or Nayaada bring forth plurality of perspectives. But it is of great significance to explicate how and why subscription to plurality of perspectives is both methodoligically and conceptually rewarding. It also needs to be considered whether and to what extent the different perspectives are consistent with one another. Their consisteney needs to be established, not merely to be assumed. (6) Ahimsa is said to be a structural principle of social organization. It also is said to emphasize the need of co-existence rather than of competition. But it needs to be brought out whether it was accepted as a policy or ideology or out of some other pressing need action-theoretic or otherwise. (7) Regarding Syadvada it is held that it establishes compatibility of various statements. But compatibility, cotenability, consistency etc. are logical issues and it needs to be shown that the propositions under consideration are logically compatible, cotenable, consistent etc. We should not elevate our policy of academic accommodatinity or even methodological helplessness to the level of consistency. (8) It is claimed that Svaduada, Anekantavada and Nayavada have important bearings of conceptual and methodological significance upon oneanother. This needs to be spelt out and the issues involved, at least, need to be stated as clearly and as precisely as possible. We do not wish to add more points on this count. The points are made here with the intention of bringing them to the notice of persons concerned with methodological investigations, The Jaina logical and methodological investigation has three principal pillars. Syadvadi or Saptabhangi, Nayavada and Anekantavada. Some remarks seem to be in order before we proceed, although in our comments we wish to continue attention only to some issues. On the Jaina view, number of things are real and each one of them has number of dispositions (Paryayas) and properties (Gunas), some of which decay and vanish in course of time but some others emerge through course of time. Neither all the things nor their dispositions and properties-even all the dispositions and properties of any one of them are given simnltaneously. This situation brings forth number of issues : (1) Are the various things said to be real or existent in the same sense ? That is, can they be captured as values of the same kind of bound variable ? If this is neither feasible nor defensible, then, does Jainism assume starata of reals ? If so, on what basis? If, on the contrary, they could be said to be values of the same kind of bound variables, would this be consistent and defensible ? (2) If the dispositions and properties of a thing emerge in course of time and if they are not given simultaneously then this brings in an important distinction between potential and actual. How does Jaina thought account for it? Likewise, if some things emerge later - 499 -

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in course of time then that brings in the distinction between actual and possible. Does Jaina account turn out to be saitsfactory and consistent on this count ? (3) It is claimed that a thing has, as pointed out above, dispositions and properties. The question that arises is : are they the structural features of things ? What is the ground to say so ? Are such structural features too destroyed and if they are, would a certain thing be that even while its structural features arc destroyed ? Basically, questions of the kind we have mentioned here figure in the Jaina ontological investigation, no matter whether the real that is considered is Jiva or Ajiva. But they are not free from having impart on methodological inquiry as well. . Syadv da or Saptabhangi Syadvada or Saptabhangi is a theory that raises host of methodological and/or conceptual issues, and we wish to draw attention to some of them : (1) It is often said that Syadvada is more a matter of language and expression rather than of knowledge and ontology. But it is also said that Syat' means Anekanta and Anekanta is explicitly ontological and epistemological. Hence, the justifiability of the former claim needs to be examined. (2) The notion of 'bhango' needs to be analysed properly in order to point out whether it means modility or a type of proposition of anything else as also to show whether and if yes on what ground, some of the 'bhangas' are basic and others are derivative. An examination and analysis of this kind, further, needs to be shown to be consistent with the doctrine of Syadvada. (3) It needs to be explored whether and how far possibilistic claims have a bearing on the Jaina distinction between Jiva and Ajiva, for such claims have a principal point where a contest between actually real and an hypothetically possible prevails. It needs to be brought out, through examination of the Jaina theory of reality, whether the Jaina view expects to augment the realm of what is or what does happen by what can or what might happen. Such hypothetical reach lack an objective foundation in the existential order and they cease to be independently of conceiving mind. Are some of the reals. then, considered to be mind-dependent, or at least thonght-dependent ? Is this contention an intended or an unintended consequence of the theory ? For, the claim 'x' is possible but not actual may be understood propositionally or ontologically. In the latter case it raises the question of the exis-tential status of what is asserted by propositions. Further, ontological issues regarding possibility are those posed by modality of de re type. But unactualized possibiles do not belong to the real world, though they can be conceived, entertained. Thus they exist not unqualifiedly but in a realtivised manner, as objects of certain intellectual processes. The possible, albeit unrealized, states of affairs or things obtain an ontological footing. That is, they can be said to exist appropriately in so far as they lie within generie province of minds which conceive them. The analysis of the concept demands reference to workings of mind. It, at least, demands reference to thought process. The question is : have the Jaina thinkers to say something of this kind ? Possibilities could be said to be minddependent as the essential purport of the very conception of possibility is mind - 500 -

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involving, as un realized possibilities can only be imagnined, supposed, but not handled, seen or located. Hypothetical possibilities are mind involving not by way of their internal and constitutive properties but by way of external and regulative facts about them. The very distinction between actual and hypothetically possible ceases to be operative in a mindless world. This is, perhaps how the distinction seems to bear on that between Jiva and Ajiva unless of course the distinction is very common-sensical and naive or linguistic. The domain of the possible is a realm that is accessible to intellgeing organisms alone. The robust realism of physical objects just will not extend into the area of the hypothetical. The existential objectivity and autonomy of the real world does not underwrite that of the hypothetical possibility. The distinction between hypothetical real and actual real may in a sense remind us of the distinction between attribution of a property to and possessing a property by a thing. The conditions of possibility seem to exceed the bounds and limits of factuality, the former being anchored in conceivability. Do, thus, Jainas mean to hold that reality of certain possible states of affairs resides in the reality of possibility-involving process ? Construction of verbal expressions and assumption of either their reference or existense of reference are quite different and the former does not entail the latter. When possibility of a thing is its only reality, this reality inheres in a possibilistic intellectual process and here actuality (of intellectual process) is prior to possibility as its conceivability, Dependence of unrealized possibilities of language seems to give them objective ontological foothold. This is how 'possibility existed but nobody thought of it at the time (Syat asti avaktavyah) or 'there are possibilities no one will ever conceive of' (Syat apaktapyah) would make sense. Actuality is prior to potentiality or even to possibility in an important sense. But possibility of a thing is posterior to possibility of a process or of a thought conceptual possibility. But substantive possibility is conceptually consequent upon functional possibility, and functional possibility of this kind is a contingent possibility. Even if existential possibility is a hard care, it should lie grounded in the former. Perhaps, unrealized possibility is identified by defining description while existential possibility by ostensive process. By way of individuation, however, the former is descriptively incomplete. Unrealized possibilities exist merely as actual potential objects of thought. They cannot be picked nor can they be identified in this world. The question is: is something of this kind that jainas want to uphold ? It needs to be investigated. But so understood, Jainism turns out to be a conceptualist view where to be is to be conceived. Hence, to say that 'Something is possible but not conceived' is viable, but 'something is possible but not conveivable' is not. (4) Consider another issue. It is too well-known that Jainism accepts rebirth. The question is : does this raise a problem of transmundane identity ? At least of transmundane sameness? Intramundane and transmundane identifications are not the same, though there are obvious similarities between the two. For, in both identifications are made within some context and for some purpose. There is, however, a diffe. rence. Intramundane identifications apply to commensurable objects, but transmundane - 501 -

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identifications to incommensurable objects. Is Jainism aware of this? This could perhaps be taken to be an unintended consequence of the theory. But it needs to be established that such in fact in the case. Further, two incompatible proportions are incommensurable but not conversely. Two objects are, on the contrary, incommensurable if and only if they ary correctly described by two incommensurable propositions. In transmundane identification of incommensurable objects belonging to different possible worlds their differences seem purposefully to be ignored. Does Jainism do something of this kind-say for being able to uphold its doctrine of Moksa? Moreover, transmundane identification seems to bring in relative essentialism, an outcome of moderate proginatism. Does Jainism subscribe to relative essentialism and in consequence also to moderate proginatism? Was this, again, intended or unintended consequence of the theory? What ground is there to hold whatever view that seems plauHas this further any connection with Ahinsa brought into epistemology and logic from social theory? For, toleration of views might pass for academic accomodation but that can hardly be taken to be the ground for their contenability. Even if transmundane interrepresentability relation is admitted this does not lead to identity of objects. But then did Jainism conture between transmundane interepresentability with identity? If so, the confusion, however unintended, is inexcusable. For while transmundane interrepresentability is a teleological and non-logical relation between incommensurable individuals, identity is a non-teleological and logical relation. Now, take two statements: (1) necessarily everything is identical with itself x=x or (Vx) (x = x) and (2) the given thing is identical with itself: e = e-Even if em holds, it is a contingent fact and hence the argumentee me/. Ome is clearly invalid. Moreover, representability relation and its cognates relate not only synchronic objects but also diachronic objects. Is this what seeme to have misted Jainas ? Again, diachronic objects lead to the formulation of attributes which charact erise objects changeable in more than one way. Is this what led Jainas to talk in terms of alternative number of ways in which a thing can change? What is the evidence for saying so? (5) Lastly, to hold that objects have some of their properties exsentially while others contingently leads to the thesis that some objects exist in more than one possible world. This, is turn, also leads to the fact that there is no reason to hold that objects exist only in one world. The thesis that every object has every property essentially is a theory of world-bound individuals along with the counter part theory as a version of it. Jainism does not seem to hold that every object has every property essentially. But every object has every property essentially, But then does Jainism accept the theory of world-bound individuals? If so, is such a theory methodologically thenable? Many issues of this kind crowd the head of an investigator intending to undertake methodological examination of some of the important Jaina theories and their - 502 -

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statements. To the extent to which they have not been resolved, it is very difficult to say in advance anything pertaining to the role of the Jaina logical analysis for formal studies of conceptual framework as also of its implications for social sciencesespesially action theory and analysis of conception of action. Earlier, we start realising and attempting to answer problems of this kind the better; otherwise there seems to be no way of getting out of the cobweb of confusions. lekhasAra tarkazAstra sambandhI jaina dhAraNAyeM : kucha vicAra DA0 ema0 pI0 marAThe, pUnA vizvavidyAlaya tarkazAstrase sambandhita jaina dhAraNAoMpara vicAra karanepara do mahatvapUrNa bAtoMpara dhyAna jAtA hai : jaina dhAraNAoM evaM vidhAoMkA tArkika vizleSaNa aura karmavAdake samAna samAja-vijJAnoMkI maulikatAke viSayameM anusandhAna / inhIM viSayoMse sambandhita kucha vicAra isa nibandhameM diye gaye haiM / jaina vicAradhArAkA adhyayana karanepara aneka samasyAoMpara dhyAna jAtA hai| sarvaprathama tathya to yaha hai ki yaha vicAradhArA darzana aura dharmake rUpameM dvidhravI hai| isa dvi-dhravatAkA kSetra kyA hai, isakA adhyayana Avazyaka hai jainadarzana vizvako dhravapara parivartanazIla mAnatA hai| kyA yaha dhAraNA vizvakI racanAse sambandhita hai yA vizvakI kriyAtmakatAse sambandhita hai ? jaina mAnyatA jIva aura ajIva tatvoMko svIkAra karatI hai / kyA ye donoM tatva vyAvahArika dRSTise mAne gaye haiM aura kyA ye donoM hI santata aura svatantra dravya hai ? ina mAnyatAoMkA AdhAra kyA hai ? inakI vAstavikatAkA AdhAra kyA hai ? anekAnta bAdake rUpameM dRSTiyoMkI vividhatAkI svIkRti kitanI tarkasaMgata hai ? ye daSTikoNa eka-dUsarese kitanI sImAtaka saMgata ho sakate haiM ? ahiMsAkA siddhAnta jainadarzanakA mUla AdhAra hai| isa viSayameM yaha jAnanA Avazyaka hai ki isa AdarzakI dhAraNA kyA Adarzake liye svIkRta kI gaI thI yA karma-siddhAntakI pratiSThAke liye? syAdvAdakI mAnyatA vibhinna tathyoMko saMgata evaM sahAvasthAnake liye svIkRta kI gaI hai| para kyA ye tathya tAkika dRSTise bhI sambhava haiM ? isI prakAra, syAdvAda, anekAntavAda aura nayavAdako tatvavidyAke liye Avazyaka aMga batAyA jAtA hai / isapara gambhIratA pUrvaka vicAra karanekI AvazyakatA hai| lekhakane inhIM kucha praznoMko lekara apane vicAra prakaTa kiye haiM jo mananIya haiN| lekhakane apane tIkSNa cintanake AdhArapara jaina tarkazAstrakI kucha visaMgatiyoMpara prakAza DAlA hai jinakA nirAkaraNa aura saMzodhana gahana adhyayanake binA sambhava nahIM hai| -503 -

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Jiva and Ajiva Dr. S. S. Barlingey, Poona University D . Jiva. Jain philosophers talk of Jiva and Ajiva. Is it a division, a category distinction or an abstraction ? Do Jiva and Ajiva exclude each other? Or are they abstractions from experience, and so just the concepts and not existents ? Before we proceed further it may be pointed out that it was the custom in ancient India to give a list of concepts but the list was not necessarily exclusive and several concepts mentioned in the list were over-lapping. The Vaisesikas mention nine Dravyas-the Mahabhutas, the space and time and Manas and Atman. It is difficult to assume that space and time and the Bhutas exist independently of one another and that they are not overlapping. It is difficult to imagine Psthivi, Ap, Tejas, Vayu or Akasa without spatial or temporal dimension. I understand that when the Vaisesikas gave this list they treated Psthivi, Ap etc., as also their forms, space and time as belonging to one list of investigations. The Jains similarly could give a list of what is traditionally known as Jain padarthas (Jainas called them Dravyas) and amongst them could be Jiva and Ajiva. If we look at experience at a macroscopic level it will be clear that the world consists of Jiva or the animate and things different from Jiva or the inanimate. This is the case of a division of the world on a certain principle, fundamentum divisonis. Such division would not suggest that the life or Jiva has no spatiotemporal aspects, nor would it suggest that it has no material aspects. It would, e. g., be possible to imagine two kinds of matter one having life and the other without life. This is what is, for example, said in the Caraka-Samhita. But on such a division, the living and the non-living things or substances will both have some common properties which are spatio-temporal. For, whether something is living or non-living, it would primarily be material and located in space and would be just real, one that can be experienced. Sometimes, however, we may classify our experience into Life and otherwise and such a classification would easily be ambiguous; for, one could mean by it either the classification of real things or we could mean by it a classification of concepts, a case of mere abstraction. It is further possible that we might confuse between the division of things and classification of concepts and in that case we might be doing what is known as abstraction but thinking that we are dividing (or classifying) the things in the world. In this case the confusion would arise due to the fact that we would be treating concepts and things on par, the images of things and concepts succeeding each other in such a quick succesion that one is mistaken for the other. - 504 -

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When Descartes, e. g., thought of extention and consciousness as substances he was, as Spinoza later suggested, talking of attributes or was merely abstracting, i. e., distinguishing extentional and consciousness aspects of experience, but was thinking that he was dividing (or classifying) the substances, into two. But dividing substance having extension into living and non-living substances is quite different from classifying the concepts of extension and consciousness (without extension) and then thinking that consciousness without extension was one kind of substance and extension was another kind of substance. In experience we do come across the living beings and nonliving things. But however minute a living being may be our experience always tells us that it is always determined by extension. That we are not able to see the extension of it by our naked eyes, does not prove that there is no extension determining these substances. One has to admit that the language Anou Aniyan etc. is the language of extension or space. The problem which arises here is that how there can be a Sanyoga-external contact between something that is extensional and something that is extensionless. People of various schools including Jainism must have noticed this difficulty and that is why the concept of Linga-Deha or KaranaDeha must have been introduced. It goes without saying that Deha suggests that although consciousness was different from body, it still had extension. But if this is admitted it is a tacit admission of the fact that the division Jiva and Ajiva was a division of matter, i. e., existence having extension, into non-living and living, and from this it would follow that Jain philosophers were primarily concerned with dividing or classifying the world into extentional but conscious and extentional but nonconscious world, and not into extentional and nonextentional world. My contention is that in a physical analysis or division it is never possible to divide the world into something that is extensional and nonextensional. When we try to talk of extensional and non-extensional and also identify extensional with nonconscious or Ajiva and nonextentional with conscious or Jiva we are, as a matter of fact, abstracting, conceptualizing, logicizing and only mistaking a logical analysis for a physical division. Of course a problem would arise here : When we are talking of a Living being, we know that it is determined by birth and death. In a state after death consciousness or livingness disappears and it makes us think that it has gone away. We forget that 'has gone away' is a metaphor and if it is not used in a metaphorical way it would only belong to the language of space. But we simultaneously hold the belief that (a) it belongs to the language of space and (b) it does not belong to the language of space. We simply overlook that to hold two such beliefs together is a contradiction. But holding such beliefs becomes possible because they are held in two separate chambers of consciousness without any communication between them. Of course, one will have to explain the phenomenon of exit or vanishing of life. But saying that life is a separate substance and it goes away at the time of death is not offering a real explanation of the phenomenon, Space and a thing in space cannot be separated 64 - 505 -

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from each other. From this if someone suggests that they are two things and they only come together by some external contact, it would be incorrect, Similarly if there is green leaf and if later on it dries up, it would be incorrect to say that green itself has gone somewhere else. When a revolving wheel stops it does not mean that the movement is taking rest somewhere, Vanishing is not equivalent to going somewhere else just as existing together of space and a thing in space is not equivalent to external contact or Sarayoga. A better explanation would be to say that (1) space and a thing in space are one phenomenon, (2) greeness and vanishing of greeness of leaf is another kind of phenomenon (3) revolution of wheel and stopping of its movement is a third kind of phenomenon and death of a living being is a fourth kind of phenomenon. One need not explain the one in terms of the other. But unconsciously one commits this mistake and fluctuates between the process of dividing (or classifying) and conceptualising. Perhaps a better explanation of Jain category would be possible if we understand Java and Ajiva as a division of existants, say matter, on the principle that one is animistic and the other is not. One has to remember that the process of dividing, enumerating, counting or sometimes even classifying things is of one kind and categorising of things is of another. You cannot divide, enumerate etc., unless things exist in their own right. Of course conceptually you can even give concepts the status of a thing and then count (as you do when you count categories). But primarily this process belongs to things which exist in their own right. On the other hand when you distinguish different qualities or characteristics, you are not seperating the independent things, you are abstracting them, and such abstractions are neither in space nor in time, they are not existing, nor living, they are just concepts. A problem, of course, would arise about the relationship of such concepts to reality. Concepts in logic does not require a bearer of substratum but if they are to be real then they can be real only in relation to some substratum which is real, i.e., these concepts should be such that they must be capable of having a form which is a form of existence, a form of life. This form of life or existence makes it possible for us to think that the concept has an existential relevance. Take, e.g., the case of sweetness. In order for sweetness to have significance in life it will have to go with some thing and to talk of a thing we will have to talk of space, time and substance. Space, time and substance, so to say provide a medium for the concept of sweetness to be real. The process by which we concretise a concept is the process in which we supply medium for the concept to exist. And this according to me is the Jain concept of Astikaya-a body for its existence, a form of existence. This form of existence will naturally vary accordingly as the concept in its concretized form is dynamic or not and accordingly the Astikaya concept also will be modified into Dharmastikaya and Adharmastikaya etc. But the point that I am making is that when a Jain philosopher tries to conceptualize and abstract, he rather talks of Dharma and Adharma, both of them being characteristics (Adharma is also a characteristic) and when he talks of concrete things, he talks of Jiva and Ajiva. One can easily see the distinction between Jiva and Ajiva on the one hand and - 506 -

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Dharma and Adharma on the other.* in the light of what has been said above, let me now try to understand the theory of Jiva and Ajiva as understood traditionally by the Jain thinkers. In doing this, it will be my object to remove the contradictions or inconsistencies in the theory and present the theory in a consistent form. Thereby I might be able to show that the theory of Jiva and Ajiva is, in fact, concerned with a division of certain matter which is divided on the basis of animate and inanimate only. First, Jain philosophers think that both Jiva and Ajiva are Dravyas.* Of course Dravya is that which has got certain characteristics. But they think that all Dravyas are spatial in character. Even time is spatial in character for them. Space seems to be the common characteristic of all Dravyas or things. They use the word Pradesa to denote spatiality of a thing. They also think that since there are two kinds of objects, Jiva and Ajiva, Jiva and Ajiva would be a division of the universe. They bring in an important notion here. The notion of Akasa. They divide Akasa into Loka-akasa and Aloka-akasa. Loka-Akasa is the space wherein the things exist and activity takes place. But the Loka-Akasa is encircled by a limiting line (may be imaginary) beyond which there cannot be any activity nor can there be any existence of things. It is on this line of demarcation that Jain philosophers imagine that there are Siddhasilas and think of them as abode of freed souls. The freed souls simply cannot go beyond this line because as soon as they are free their activity comes to an end. Beyond this line there is only empty space. It is empty space not because there in nothing in it but because there cannot be anything in it. All things of different kinds therefore exist only in Loka-Akasa. It may be remembered that the empty space in Loka-Akasa is different in kind from the empty space in Aloka-akasa. There is however, a difficulty which may be pointed out here. Everything which exists is Astikaya. However, Kala is not an Astikaya though it exists in Lok-Akasa only. How to conceive of Kala as not Astikaya and still in space is in fact a problem. Therefore, I think, it is necessary to think that the term Astikaya does not simply indicate a thing but it means as Jain philosophers rightly assert, a medium introduced like Kant's schemata to make up for the relation between concepts and things. But if we think this way, Jiva and Jivastikaya would be two notions and not one. Jiva would be the concept of Jiva and Jivastikaya would be an actual Jiva having extension. This will not only be true of Jiva, but of all Dravyas. In ordinary language we do use the word Jiva in these two senses. This would also explain why Kala is not Astikaya, for the concept of time does not require any other medium in order to be significant. * At a later stage, however, he must have made a distinction between Jiva (as a concept) and Jiva (as Astikaya). Similarly he must have made a distinction between Dharina and Dharmastikaya etc. * I am aware that the Jains use the word Dravya where a Vaisesika would use Padartha. - 507 -

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Time itself is such a medium, It is not bound to space in the manner material things are bound to space. Thus only those concepts which require spatiality, in order for them to be significant, and have a form of existence would alone be Astikaya. Astikaya would also thus mean the body or medium of a concept which makes the concepts exist and cease to be merely a concept. I feel that at some stage Jain philosophers must have confused between the concept of Jiva and the actual Jiva. It need not be added that the concept of Jiva is a logical notion whereas Jiva is an empirical existence, Let me now understand how the Jain philosophers think of Jiva which is a Dravya and so which eixsts its own right. And here comes a very significant notion of the Jains. First they think that the Jivas are Anantas-infinite. They also think that Jivas are Asankhya-Pradesas. Pradesa here means space and by the statement Jivas are Asatiikhya-Pradesas--what is meant is that different Jivas can have different spatial dimensions. What is admitted here is that the existent Jivas are spatial in character. Again, if there is a living child then the Jiva of that child has the same extension as the extension of the body. If the child grows the Jiva also grows for there is no part of the living body which is unconscious. The Jivas is regarded as life-coat for the body. It is a cap or a gown which covers every part of the body and is coextensive with it. This Jiva is not ordinarily separable from the body. When it becomes Mukta then like the left-skin of the serpent and the serpent which can be separated, the Jiva and the body are separated. The Jiva in the context of the living body is continuously growing but a Mukta Jiva would not occupy that part of the body where there are empty spaces or hollowness. Thus in the case of a Mukta Jiva there may not be a oneto-one correspondence between the extension cf Jiva and the body, and the extension of the Mukta Jiva may be smaller than his body. The most important and common-sense element in the whole theory of Jains is this that they agree that consciousness of Jiva cannot exist without space. But this is possible only if Jiva and body are inseparable. But inconsistently with this belief they also believe that at the time of Mukti the Jiva and body can be separated. It is iike taking out a cap of a fountain pen and keeping it away from the fountain pen. In the case of fountain-pen both the fountainpen and its cap are material. But can there be a spatial form which exists and has no material characterization ? It is almost like thinking that there is a form of fragrance as a quality without any material bearer. It is like the Cheshire cat in Alice in the wonderland, which goes away leaving its grin behind. Can there be spatial layer of consciousness without a material body? To think of such layer is in fact to think that consciousness is also material though different from the material body which is non-living. It is holding two belief-systems together in two different chambers. Jain philosophers were toeing the common sense so long as they were thinking that the Jivas had pradesas. But to think of the Jivas along with pradesas without body, i.e., Deha, is to mistify and liquidate the common sense. It is the mistake of not distinguishing between vanishing of the phenomenon and separation - 508 -

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of the two independent phenomena. This paradox can be dissolved only if we regard that there are living spatial phenomena and non-living spatial phenomena such that both of them have some material substratum. While intepreting Jain theory it is the common sense, which we have to depend upon. The commonsense tells us that matter is to be divided into living and non-living and is not to be abstracted into matter and not-matter. But in such a case it is redundant to say that there are two bodies one living and the other non-living and that the living body is super-imposed on the nonliving one. Spatiality, it is insisted, is a property both of living and non-living. In the process of abstraction spatiality would also be abstracted. Perhaps for this reason people talked of Karmika Deha. Unless Karma has spatiality and material properties it could not be attached to Jiva at all. But this common sense stand of the Jains is given up when they bring in the Mukta Jiva, and like other systems of Indian philosophy add to confusion and become more or less like traditional Sa akhya or traditional Advaita. lekhasAra jIva aura ajIva DA0 esa0 esa0 bAlige, pUnA vizvavidyAlaya jaina dArzanikoMne jIva aura ajIva tattvoMkI carcA kI hai| kyA yaha carcA padArthoke vargIkaraNase sambandhita hai athavA yaha mAtra eka dhAraNA hai| vargIkaraNake lie padArthakA astitva-vistAra Avazyaka hai jabaki dhAraNAke lie yaha anivArya nahIM hai / jaba sthUla jagatako jIva-ajIvake rUpameM vargIkRta karate haiM, taba sAmAnya dRSTise AkAza-kAlake guNa svataH samAhita ho jAte haiN| aisA pratIta hotA hai ki jainoMke lie jIva aura jIvAstikAya donoMkA bhinna artha hai / jainoMmeM zarIra aura jIvakA jo sambandha batAyA hai, vaha tarkasaMgata nahIM baitthtaa| inake sambandhake lie karmakA Azraya liyA gayA hai| yaha bhI vistAravAlA hai / jIvAstikAya bhI vistAravAna hai| yahA~ taka to bAta banatI hai, lekina jaba mukta jIvakI bAta AtI hai, taba sthiti bhinna hotI hai| yahA~ inake siddhAntoMmeM bhI sAMkhya aura advaitake samAna bhrAnti adhika utpanna / phalataH jainoM ke jIva-ajIva viSayaka pakSake sahI rUpa para gaMbhIra vicAra aura nirNaya Avazyaka hai / eka zodhadizA jApAnameM pracalita yena mata aura jainadharma ___paM0 jaganmohana lAla zAstrI, kaTanI 'dinamAna' ke 1-10-77 ke aMkameM 'dharma-darzana' khaMDameM prakAzita 'AtmAnukUla patha' nAmaka zIrSaka meM batAyA gayA hai ki jIna kArapeM tiyarane apane eka bhASaNameM yena matako bauddha dharmakI eka zAkhA batAyA hai / paraMtu, yaha kucha bAtoMmeM bauddha dharmase bilakula bhinna hai| yena mata pUrNataH AtmAnubhUti para AdhArita hai| isameM guruke upadeza tathA pravacanako koI sthAna nahIM hai / ise sabhI apanA sakate haiN| yaha eka prakArakA sva-anuzAsana hai| isa matameM sabhI dharmoke mizraNakI abhUtapUrva saMbhAvanAyeM haiN| yoga-vijJAna tathA anuzAsanakA itanA sundara samanvaya anyatra dekhaneko nahIM milatA / yaha mata itanA vyApaka hai ki yaha rUr3hivAdI arthoM meM bauddha dharmakI zreNImeM nahIM AtA / yaha mukhyataH dhyAnamUlaka dharma hai| isameM dhyAnake kendrIkaraNako eka nizcita bindu taka pahu~cAnekI AvazyakatA hai / -509

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yaha manovijJAnase jur3A huA hai aura rahasyamaya hai| yaha dharma aura samAjameM santulana lAtA hai| yaha mata upaniSad dharmake adhika samIpa lagatA hai| DA0 kAratiyarane aneka prAcIna dharma granthoMke AdhAra para yaha bhI pramANita kiyA hai ki bauddha dharma para hI yenamatakI chApa par3I hai| udAharaNArtha, yogameM cittavRtti nirodha, AtmAnubhUti, samaya aura dhArmika kriyAyeM yenamatakI hI vizeSatAyeM haiM, bauddha dharmakI nhiiN| mujhe pandraha varSa pUrva yenamatake viSayameM jAnakArI prApta huI thii| maiMne aneka videzagantAoMse isake viSayameM vizeSa jAnakArI cAhI thI, para unakA vizvAsa thA ki jApAna meM to bauddha dharma hI hai, yena-jaisA koI pRthaka dharma nahIM hai| apane zodhakoMke pramAdase maiM isa viSaya para vistRta vicAra nahIM kara paayaa| lekina DA0 kAratiyarake vivaraNase isa viSayameM jo tathya sAmane Ate haiN| ve merI dRSTise nimna haiM : yenamata jainadharmakI zAkhA sambhAvita hai kyoMki isameM vaNita svAnubhUti hI samyaga darzana hai aura sva-anuzAsana hI nizcaya cAritra hai| ina donoMkA saMbaMdha AtmAzrayI hai, vAhyasrotI nhiiN| isameM aneka dharmoMke mizraNakI saMbhAvanAyeM isake anekAntavAdI dRSTikoNako vyakta karatI haiN| isakA dhyAna jainadharmameM mokSa yA nirvANa yA AtmAnubhUtikA sAdhana batAyA gayA hai| jainadharma bhI AtmAko zuddha, buddha mAnatA hai aura nirvANako Izvara kRpA para nirbhara nahIM maantaa| yenake samAna hI jainadharma bhI darabArI dharma nahIM rahA / yaha bauddhadharmase pUrvavartI bha0 pArzvanAthake samayameM bhI pracalita thaa| isameM vItarAgatA aura AtmAnubhUtiko ucca sthAna prApta hai / jainadharmameM saMyama para bhI bala diyA gayA hai / isa prakAra yena aura jainadharma meM na kevala nAma-sAmya hai, apitu usake siddhAnta bhI samAna haiN| kyA aisA mAnA jA sakatA hai ki sahasroM varSa pUrva jaba bauddha cintaka eziyAI dezoMmeM dharma pracAra hetU gaye the, taba jaina cintaka bhI gaye hoM? usa samaya jahA~ jainadharmakA adhika prabhAva par3A ho, ve Aja bhI 'yena' kahalAte hoM ? yaha vicAra mAtra bhAvanAtmaka nahIM ho sakatA, isa viSayameM zodhakoM ko vicAra karanA caahiye| jainadharmAnuyAyI vANijyika rahe haiM aura Aja bhI unakA isI ora jhukAva hai| isaliye unase isa prakArakI khojakI kyA AzA kI jAve ? inakI aneka saMsthAoMko to apane dezameM hI apane dharma aura samAja para vAtsalya nahIM hai, phira videzoMkI to bAta hI kyA ? kyA sarAka jAti saMbaMdhI zodhase hamArI samAja yA saMsthAyeM prabhAvita huI haiM ? saMskRtajJa vidvAnoMko bhI pArasparika zAstrArtha meM hI vizvAsa hai| maiM isa lekha dvArA samAjake prabuddha varga tathA dhArmika vargakA dhyAna isa prakArakI zodhoMkI ora AkarSita karanA cAhatA huuN| unheM AjakI AvazyakatAko samajhane tathA anudAra vRtti ko chor3anekA Agraha karanA cAhatA hU~ / isake binA dharmakI unnati, prabhAvanA, pracAra-prasAra va kAlAntara sthAyitva-kucha bhI nahIM ho sktaa| mere dhyAnameM hamAre pramAdake aneka udAharaNa haiM / eka bAra eka prabhAvI rAjanItika netAne bhUtapUrva sindha prAntameM jainadharma aura usake tIrthaMkaroMke viSayameM eka lekha likhA thaa| vaha bar3A hI rocaka evaM aitihAsika viSaya thA / lekina usapara bhI hamArA dhyAna nahIM gyaa| yahI nahIM, kabhI-kabhI to hama zodhakoMko hatotsAha bhI karate haiM / eka bAra ilAhAbAdake suprasiddha ajaina vidvAnne hukumacandra abhinandana granthake lie eka jaina itihAsase sambandhita gaveSaNApUrNa lekha bhejA thaa| vaha lekha prakAzita to nahIM hI kiyA gayA, use lauTAyA bhI nahIM gayA / isIliye eka bAra jaba maiMne unheM mahAvIra jayantI para kaTanI Amantrita kiyA, to unhoMne nakArAtmaka uttara dete hue likhA, "mujhe jainoMse jagapsA ho gaI hai|" -510

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khaNDa 7 Section 7 videzoM meM jaina vidyAyeM Jainology in Foriegn Countries Intemational www.jamelibrary

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jarmanImeM jainadharmake kucha adhyetA DA0 jagadIza candra jaina, bambaI unnIsavI zatAbdIkA Arambha yUropameM jJAna-vijJAnakI zatAbdIkA yuga rahA hai / yaha samaya thA jaba jarmanIke krIDarIkha zlIgalako saMskRta par3hane kA zauka huA aura unhoMne perisa pahu~ca kara hindustAna se lauTe hue kisI sainikase saMskRtakA adhyayana kiyaa| Age calakara inhoMne da laiMgavejeja eNDa vijaDama oNpha da hindUja (hindUoMkI bhASAyeM aura prajJA) nAmaka pustaka prakAzita kara bhAratakI prAcIna saMskRtase yUropa vAsiyoMko avagata karAyA / isI samaya phrIDarIkhake laghu bhrAtA augusTa vilahelma ilIgalane apane jyeSTha bhrAtAse preraNA pAkara saMskRtakA tulanAtmaka gambhIra adhyayana kiyA aura ve vaoNna vizvavidyAlaya meM 1818 meM sthApita bhAratIya vidyA ceyarake sarvaprathama prophesara niyukta kiye gaye / maiksamUlara isa zatAbdI ke bhAratIya vidyAke eka mahAna paNDita ho gaye haiM jinhoMne bhAratakI sAMskRtika denako sAre yUropameM ujAgara kiyA / RgvedakA sAyaNa bhASyake sAtha unhoMne sarvaprathama nAgarI lipyantara kiyA aura jarmana bhASAmeM usakA anuvAda prakAzita kiyA / iMglaiNDa meM sivila sarvisameM jAnevAle aMgreja navayuvakoM ke mArgadarzanake liye unhoMne kaimbrija laikcarsa diye jo iNDiyA, hvATa iTa kaina TIca asa ( bhArata hameM kyA sikhA sakatA hai) nAmase prakAzita hue / 'sekreDa buksa Apha dI IsTa' sIrIjake sampAdanakA zreya maiksamUlarako hI haiM jisake antargata bhAratIya vidyAse sambandhita anekAneka mahattvapUrNa grantha prakAzita hue / yUropa meM jainavidyAke adhyetAoM meM sarvaprathama haramana yAkobI (1850-1937) kA nAma liyA jAyegA / ve alabra ekhta bebarake ziSya the jinhoMne sarvaprathama mUlarUpameM jaina AgamoMkA adhyayana kiyA thA / yAkobIne varAhamihira ke laghu jAtaka para zodha prabandha likhakara pI0 eca DI0 prApta kI / kevala 23 varSakI avasthAmeM jaina hastalikhita pratiyoMkI khoja meM ve bhArata Aye aura vApisa lauTakara unhoMne 'sekreDa buksa Apha dI IsTa' sIrIjameM AcArAMga aura kalpasUtra tathA sUtrakatAMga aura uttarAdhyayana AgamoMkA aMgrejI anuvAda prakAzita kiyA / niHssandeha ina granthoMke anuvAdase deza-videzameM jainavidyAke pracAra meM apUrva saphalatA milI / yUropake vidvAnomeM jainadharma aura bauddhadharmako lekara aneka bhrAMtiyA~ aura vAdavivAda cala rahe the / usa samaya yAkIbIne jaina dharma aura bauddhadharma granthoMke tulanAtmaka adhyayana dvArA bauddhadharmake pUrva jainadharmakA astitva siddha karake ina bhrAMtiyoM aura vivAdoMkoM nirmUla karAra diyA / jaina AgamoMke atirikta, prAkRta tathA sAhitya ke kSetrameM unhoMne patha pradarzanakA kArya kiyA / yAkobIne jaina Agama sAhityakI TIkAoM meM se kucha mahattvapUrNa kathAoMko cunakara AusagevelTe airajekalungana ima mahArASTra (selekTeDa sTorIja ina mahArASTrI ) nAmase prakAzita kii| ina kathAoMke sampAdana ke saMgraha meM prAkRtakA vyAkaraNa aura zabdakoSa bhI diyA gayA / 1914 meM yAkAbIne dUsarI bAra bhAratakI yAtrA kI / abakI bAra hastalikhita jaina granthoMkI khoja meM ve gujarAta aura kaThiyAvAr3akI ora gaye / svadeza vApisa lauTakara unhoMne bhavisattakahA aura - 511 -

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saNa kumAracariu nAmaka mahatvapUrNa aprabhaMza granthoMkA sampAdana kara unheM prakAzita kiyA / isa yAtrA meM kalakattA vizvavidyAlayane unheM DAkTara Apha laiTarsa aura jaina samAjane jainadarzana divAkarakI padavIse sammAnita kiyA | yUropa meM prAkRta - adhyayanake puraskartAoMmeM ricarDa pizala (1849 - 1908) kA nAma bhI kAphI Age rahegA / pizala e0 epha0 sTenlarake ziSya the jinakI 'elimeNTarI grAmara Apha saMskRta' Aja bhI jarmanImeM saMskRta sIkhane ke liye mAnaka pustaka mAnI jAtI hai| prAkRtake vidvAna vebarake laikcaroMkA lAbha bhI pizalako milA thaa| unakA kathana thA ki saMskRtake adhyayanake liye bhASAvijJAnakA jJAna va adhyayana Avazyaka hai| aura unake anusAra yUropake adhikAMza vidvAna isa jJAnase vaMcita the / grAmeTIka Dera prAkRta sprazena ( da grAmara Apha prAkRta laingvejeja ) pizalakA eka vizAla smAraka grantha hai jise unhoMne varSoMke kaThina parizramake bAda aprakAzita prAkRta sAhityakI saikar3oM hastalikhita pAMDulipiyoMke AdhArase taiyAra kiyA thaa| jisameM unhoMne bhinna-bhinna prakArakI prAkRtoMkA vizleSaNa kara ina bhASAoke niyamoMkA vivecana kiyA / madhyayugIna AryabhASAoMke anupama koSa hemacandrakI dezInAmamAlAkA bhI buhalara ke sAtha milakara, pizalane AlocanAtmaka sampAdana kara eka mahAna kArya sampanna kiyA / ina granthoMmeM prAkRta evaM apabhraMzake aise anekAneka zabdoM kA saMgraha kiyA hai jo zabda kvacit hI anyatra upalabdha hote haiM / saMyogakI bAta hai ki yAkobI aura pizala -- ye donoM hI vidvAna pazcima jarmanIke kIla vizvavidyAlaya meM prophesara raha cuke haiM jahA~ unhoMne apanI-apanI racanAe~ samApta kIM / arsTa lAyamAna (1859-1931) bebarake ziSya rahe haiN| unhoMne jaina AgamoM para likhita niryukti aura cUrNi sAhityakA vizeSa rUpase adhyayana kiyA / yaha sAhitya aba taka vidvAnoMkI dRSTise nahIM gujarA hai / ve sTraoNsabarga meM adhyApana karate the aura yahA~kI lAibra erImeM unheM ina granthoMkI pAMDulipiyoMke adhyayana karanekA avasara milA / aupapAtikasUtrakA unhoMne AlocanAtmaka saMskaraNa prakAzita kiyaa| kahane kI AvazyakatA nahIM kri lAyamAna dvArA sampAdita prAkRta jaina Agama sAhitya pizalake prAkRta bhASAoMke adhyayanameM vizeSa sahAyaka siddha huA / 1897 meM unakA 'Avazyaka - erajelu geja' (Avazyaka sTorIja) prakAzita huA / para isake kevala cAra pharmoM hI chapa sake / tatpazcAt ve vIvarasiSTa DI Avazyaka liTarecara (sarve Adi Avazyaka liTarecara ) meM laga gaye jo 1934 meM haimbargase prakAzita huA / vAlTara zUviMga jainadharmake eka prakANDa paNDita ho gaye haiM jo nauraveke suprasiddha vidvAna sTenakono ke cale jAne para haimburga vizvavidyAlaya meM bhAratIya vidyAke prophesara niyukta hue / unhoMne kalpa, nizItha aura vyavahArasUtra nAmaka chedasUtroMkA vidvattApUrNa sampAdana karaneke atirikta mahAnizIthasUtra para kArya kiyA tathA AcArAMgasUtrakA sampAdana aura varTe mahAvIra (varka Ava mahAvIra ) nAmase jarmana anuvAda prakAzita kiyaa| unakA dUsarA mahattvapUrNa upayogI grantha, DI lehare Dera jainAja hai jo di DaoNkTrInsa Ava dI jainAja ke nAmase aMgrejImeM 1932 meM dillIse prakAzita huA / isa grantha meM lekhakane zvetAmbara jaina Agama granthoMke AdhArase jainadharma sambandhI mAnyatAoMkA prAmANika vivecana prastuta kiyaa| jarmanI meM kisI vidvAna vyaktike nidhana ke pazcAt usakI saMkSipta jIvanI tathA usakI racanAoMkI sUcanA prakAzita karanekI prathA haiM kintu mahAmanA zUviMga yaha kaha gaye the ki unakI mRtyuke bAda unake sambandha meM kucha na likhA jAya / je0 irTala (1872-1955) bhAratIya vidyAke eka suprasiddha vidvAna ho gaye haiM jo kathA sAhityake vizeSajJa the| unhoMne apanA samasta jIvana paJcatantra ke adhyayanake liye samarpita kara diyaa| ve jaina kathA - 512 -

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sAhityakI ora vizeSa rUpase AkarSita hue the / "oNna dI liTarecara Apha dI zvetAmbara jainAja ina gujarAta" nAmaka apanI laghu kintu atyanta sAragarbhita racanAmeM unhoMne jaina kathAoMkI sarAhanA karate hue likhA hai ki yadi jaina lekhaka isa ora pravRtta na hue hote to bhAratakI aneka kathAyeM vilupta ho jAtIM / hailtha phona glAjanepa (1891-1963) Tyubingana vizvavidyAlaya meM dharmoke itihAsa ke prophesara rahe haiM / ve dharma paNDita the / yAkobIke pramukha ziSyoMmeM the aura unhoMne lokapriya zailImeM jainadharmake sambandhameM aneka pustakeM likhI haiM jinake uddharaNa Aja bhI diye jAte haiM / unhoMne Dera jainisagusa ( di jainijma) aura Dilehare phoma karmana ina Dera philosophI jainAja (di DaoNkTrona Ava karma ina jaina philosophI) nAmaka mahatvapUrNa racanAe~ prastuta kii| pahalI pustaka 'jainadharma ke nAmase gujarAtI meM aura dUsarI pustakakA anuvAda aMgrajI tathA hindI meM prakAzita huA / unakI iNDiyA, aija sIna vAI jarmana thiMkarsa (bhArata, jarmana vicArakoM kI dRSTi meM ) nAmaka pustaka 1960 meM prakAzita huI / glAjanepane aneka bAra bhAratakI aura aneka vidvAnoMse samparka sthApita kiyA / unake dillI Agamana para jaina samAjane unakA svAgata kiyaa| unakI eka nijI lAibra erI thI jo dvitIya vizva yuddhameM ma varSAke kAraNa jalakara dhvasta ho gaI / luDaviga AsaDorpha - ( 1904 - 1978) jarmanIke eka bahuzruta pratibhAzAlI manISI the jinakA nidhana abhI kucha samaya pUrva 28 mArca 1968 ko huA / unake liye bhAratIya vidyA koI sImita viSaya nahIM thA / isameM jainadharma, bauddhadharma, vedavidyA, azokIya zilAlekha, madhyakAlIna bhAratIya bhASAyeM, bhAratIya sAhitya, bhAratIya kalA tathA Adhunika bhAratIya itihAsa AdikA bhI samAveza thA / AlsaDorpha ilAhAbAda vizvavidyAlaya meM jarmana bhASAke adhyApaka raha cuke haiM / yahA~ rahate huye unhoMne saMskRtake eka gurujIse saMskRta kA adhyayana kiyA thA / usake bAda aneka bAra unheM bhArata yAtrAkA avasara milA / jitanI bAra ve bhArata Aye, utanI hI bAra apane jJAnameM vRddhi karaneke lie kucha-na-kucha sameTa kara avazya le gaye / aneka prasaMga aise upasthita huye jabaki paMDita loga anArya samajhakara unake mandira praveza para roka lagAnekI koziza karate / lekina ve jhaTase saMskRta kA koI zloka sunAkara apanA Aryatva siddha karanese na cuukte| AlsaDorphane apane rAjasthAna, jaisalamera AdikI yAtrAoMke rocaka vRttAMta prakAzita kiye haiM / AlsaDorphane vidyArthI avasthAmeM jarmana vizvavidyAlayoMmeM bhAratIya vidyA, tulanAtmaka bhASAzAstra, arabI, phArasI, AdikA adhyayana kiyA / ve lAyamAnake samparka meM Aye aura yAkobIse unhoMne jainadharmakA adhyayana karanekI abhUta pUrva preraNA prApta kI / yaha yAkobIkI preraNAkA hI phala thA ki ve puSpadantake mahApurANa nAmaka apabhraMza grantha para kAma karaneke lie pravRtta hue jo vistRta bhUmikA Adike sAtha 1937 meM jarmanameM prakAzita huA / AlsaDorpha zUbriMgako apanA guru mAnate the / jaba taka ve jIvita rahe, unake gurukA citra unake kakSakI zobhA bar3hAtA rhaa| unhoMne somaprabhasUrike kumAravAlapaDiboha nAmaka aprabhraMza graMtha para zodha prabandha likha kara pI-eca0 DI0 prApta kI / 1950 meM zUbriMgakA nidhana ho jAne para ve haimbarga vizvavidyAlaya meM bhAratIya vidyA vibhAga adhyakSa niyukta kiye gaye aura sevAnivRtta honeke bAda bhI antima samaya taka koI na koI zodhakArya karate rahe / apane jarmanI AvAsa kAlameM ina paMktiyoMke lekhakako AlsaDorphase bheMTa karanekA aneka bAra avasara milA aura hara bAra unakI alaukika pratibhAkI chApa mana para pdd'ii| kisI bhI viSaya para unase carcA 65 - 513 -

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calAiye, calate phirate eka vizvakozakI bhA~ti unakA jJAna pratIta hotA rahA / unhoMne bhI saMghadAsagaNi kRta vasudevahiDi jaise mahattvapUrNa granthakI ora vizvake vidvAnoMkA dhyAna AkarSita kiyA aura isa bAtakI bar3e jorase sthApanAkI ki yaha abhUtapUrva racanA paizAcI prAkRtameM likhita guNADhyako naSTa huI baDDhakakahA (bRhatkathA)kA jaina rUpAntara hai| unakI vasudevahiMDikI nijI prati dekhanekA mujhe avasara milA hai jo pAThAntaroM evaM jagaha-jagaha aMkita kie hue noTsase raMgI par3I thii| unakA kahanA thA ki durbhAgyase isa granthakI anya koI pAMDulipi milanA to aba durlabha hai kintu aneka sthaloMko prakAzita granthake phuTanoTsameM diye hue pAThAntaroMkI sahAyatAse adhika sucAru rUpase sampAdita kiyA jAnA sambhava hai| apane lekhoM aura nibandhoMmeM ve bar3ese bar3e vidvAnakI bhI samucita AlocanA karanese nahIM hicakicAte / unhoMne avasara Anepara yAkobI, pizala, aiDagaTana Adi jarmanIke suvikhyAta vidvAnoMke kathanako anupayukta ThaharAyA / 1974 meM klAine zriphTena (laghu nibandha) nAmaka (762 pRSThoMkA eka grantha glAjanapa phAuNDezanakI orase prakAzita huA hai jisameM AlsaDorphake lekhoM, bhASagoM evaM samIkSA TippaNiyoMkA saMgraha hai| isameM dRSTivAdasUtrakI viSaya-sUcI (mUlataH yaha svargIya muni jinavijayajIke abhinandana granthake lie likhA gayA thA / yaha jarmana skAlarsa Apha iNDiyA, jilda 1 pR0 1..5 meM bhI prakAzita hai) ke sambandhake eka mahatvapUrNa lekha saMgrahIta hai| maDabidrIse prApta hAe SaTakhaMDAgama sAhityake sambandhameM svargIya DaoNkTara e0 ena0 upAdhyene ullekha kiyA thA ki karmasiddhAntakI gur3hatAke kAraNa pUrva granthoMkA paThana-pAThana bahuta samaya taka avachinna rahA jisase ve duSprApya ho gye| AlsaDorphane isa kathanase apanI asahamati vyakta karate hue pratipAdita kiyA ki yaha bAta to zvetAzvarIya karmagranthoMke sambandhameM bhI kI jA sakatI hai| phira bhI unakA adhyayana adhyApana kyoM jArI rahA aura ve kyoM duSprApya nahIM hue| isa saMgrahake eka anya mahatvapUrNa nibandha AlsaDorphane vaitADya, zabdakI vyutpatti vedAdhase pratipAdita kI hai : ve (ya) aDDha = veiaDDha - vaidiyaDDha = vedArdha / ise unakI viSayakI pakar3a aura sUjha-bUjhake sivAya aura kyA kahA jA sakatA hai / tAtparya yaha hai ki AlsaDorphakI bAtase koI sahamata ho yA nahIM, ve apane kathanakA sacoTa aura sa-pramANa samarthana karane meM sakSama the| be antarASTrIya khyAtike kitane auriyaMTiyala risarca patra-patrikAoMse sambaddha the aura inameM unhoMne vividha viSayoMpara likhe hae kitane hI mahatvapUrNa granthoMkI samIkSAyeM prakAzita kI thiiN| 'kriTikala pAli DikzanarI'ke ve pramukha sampAdaka the jisakA prArambha suprasiddha vi0 Trekanerake sampAdakatvameM huA thA / videzI vidvAnoM dvArA bhAratIya darzana evaM dharma sambandhI abhimatoMko hama itanA adhika mahatva kyoM dete Aye haiN|? ve yathAsambhava taTastha rahakara kisI viSayakA vastugata vizleSaNa prastuta karanekA prayatna karate haiN| apanI vyaktigata mAnyatAoM, vicAroM evaM vizvAsoMkA usameM mizraNa nahIM karate haiN| . saMskRta, prAkRta athavA apabhraMzakI racanAoMkA adhyayana karaneke pUrva ve ina bhApAoMke vyAkaraNa, koza, AdikA Thosa jJAna prApta karate haiN| tulanAtmaka bhASA vijJAna unake adhyayanameM eka viziSTa sthAna rakhatA hai| yuropakI. Adhunika bhASAoM meM aMgrejI, phreMca jarmana, Daca AdikA jJAna unake zodhakAryameM sahAyaka hotA hai / jainadharmakA adhyayana karanevAloMke lie jarmana bhASAkA jJAna Avazyaka hai| isa bhASAmeM kitane hI mahatvapUrNa aura upayogI grantha evaM lekha aise haiM jinakA aMgrejI bhASAntara abhI taka nahIM haa| Ajake yugame tulanAtmaka adhyayanakI AvazyakatA hai| udAraNArtha, jaina adhyayanake lie jainadharma aura darzanakA adhyayana hI paryApta nahIM, vaidika dharma, bauddhadharma tathA yUropIya bhASAoMmeM hue zodhakA jJAna bhI Avazyaka hai / tulanAke lie bauddhadharmakA adhyayana to Avazyaka hai hii| ina adhyayanako vyavasthita karaneke liA cane hue

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jaina granthoMkA cune hue jaina vidvAnoM dvArA Adhanika paddhatise sa pAdana kiye jAnekI AvazyakatA hai| prakAzita granthoMkI AlocanAtmaka nirbhIka samIkSAkI AvazyakatA hai| isa sambandhameM jainoMke sabhI sampradAyoMke vidvAnoM dvArA taiyAra kI gayI sammilita yojanA kAryakArI ho sakatI hai / zodha kAryako saphalatApUrvaka sampanna karaneke lie pustakAlaya athavA pustakAlayoMkI AvazyakatA hai jahA~ zodha sambandhI hara prakArakI suvidhAe~ upalabdha ho skeN| ye bhAratake kUcha kendrIya sthAnoMmeM sthApita kiye jAne cAhiye tathA vidyamAna suvidhAoMkA AdhunikIkaraNa kiyA jAya / antameM, eka mahattvapUrNa bAta aura kahanA cAhatA huuN| vaha yaha hai ki yathArthatAse sambandha sthApita karanekA prayatna kiyA jAye / viSayoMkA cunAva isa prakAra kiyA jAya jisase zodha chAtra protsAhita hoM aura Age calakara dizA bhI grahaNa kara sakeM evaM jaina vidyAko prakAzita kara skeN|

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videzoMmeM prAkRta aura jainavidyAoMkA adhyayana DaoN0 harIndrabhUSaNa jaina, vikrama vi0 vi0, ujjana bhAratake bAhara jarmanI, jApAna, rUsa, amerikA, AsTreliyA, iMglaiNDa, phrAMsa, beljiyama, phinalaiNDa Adi dezoMmeM prAkRta aura jaina vidyAoMke vividha rUpoMpara paryApta zodhapUrNa adhyayana kiyA jA rahA hai| aneka dezoMmeM vibhinna vizvavidyAlayoMmeM isase sambandhita vibhAga haiM jo isa adhyayanako nayI dizA de rahe haiN| isa lekhameM hama isa kArya meM bhAga lenevAle viziSTa vidvAnoM aura unake kAryoMkA saMkSipta vivaraNa denekA prayAsa kara rahe haiN| jarmanImeM jaina vidyAoMkA adhyayana bhAratIya vidyAke adhyayanakI dRSTise jarmanI sabase pramukha rASTra hai / vahA~ prAyaH pratyeka vizvavidyAlaya meM bhAratIya vidyAkA adhyayana aura zodha hotA hai| unnIsavIM tathA bIsavIM sadIke kucha pramukha jaina vidyAvettAoMke viSayameM anyatra likhA gayA hai| usake pUrakake rUpameM hI yaha varNana lenA caahiye| pheDarala ripablika oNpha jarmanIke goTijana vizvavidyAlayake bhAratIya evaM bauddha vidyA vibhAgameM do AcArya kAryarata haiM--DA0 gusTavaraoNTha aura DA0 henza vezarTa / ye donoM hI prAkRta tathA jainadharmake viziSTa vidvAna haiM / Apake sahayogase 'bhAratIya vidyAoMkA paricaya tathA jainadharma tathA jaina sAhityake kSetrameM jarmanIkA yogadAna' nAmaka pustakeM (aMgrejImeM) likhI gaI haiN| jarmanIke vaoNna vizvavidyAlayake prAcyavidyA vibhAgameM AcArya DA0 klAsa phizara bhAratIya kalA ke antargata jaina mUrtikalAkA bhI adhyApana karate haiN| jaina kalAke sambandhameM unake aneka nibandha bAyasa oNva ahiMsA tathA jaina jarnalameM prakAzita hue haiN| balinameM DA0 candrabhAla tripAThI dasa varSoMse, jarmana pustakAlayoMmeM vidyamAna jaina pANDulipiyoMke sambandhameM zodha kArya kara rahe haiM / 1975 meM unakA 'sTrAsavurgakI jaina pANDulipiyoMkI sUcI' nAmaka grantha balina vizvavidyAlayase prakAzita huA thaa| 1977 meM unhoMne jarmana bhASAmeM "keTelogIjI ruMgsa TreDIzana Dera jainAz2a" nAmase eka nibandha bhI likhA hai| isameM unhoMne jarmanIke vibhinna pustakAlayoMmeM prApta jaina pANDulipiyoMke sambandhameM vaijJAnika paddhatise vistRta jAnakArI dI hai| inake do aura mahattvapUrNa nibandha haiM : (1) 'ratnamaJjUSA eNDa chandovicittI' tathA (2) jaina kankorDensa eNDa bhASya kankorDensa / prathama nibandhameM ratnama (aparanAma maMjUSikA) ko saMskRta bhASAmeM nibaddha jaina chandaHzAstrakA eka prasiddha grantha nirUpita kiyA gayA hai / dvitIya nibandha unhoMne DaoN0 klAsa nake sAtha likhA hai| kankorDensa zodhakI eka nayI vaijJAnika paddhati hai jisameM paMca kADoM para pathaka-pathaka AgamoM tathA unakI TIkA. niryakti aura bhASya Adi meM upalabdha gAthAoMko akArAdi kramase saMkalita kara unake AdhAra para zodhakA mArga prazasta kiyA jAtA hai| pazcima jarmanI (balina) ke phAibarga vizvavidyAlayake prAcyavidyA vibhAgake AcArya DaoN0 ulariza - 516 -

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znAiDara prAkRta bhASAke viziSTa vidvAna haiN| ve azokake zilAlekhoM para bhASA-vaijJAnika dRSTise zodha kArya kara rahe haiM / myUnikhake DaoN0 e0 maiTe, baoNnake DaoN0 hinUbara aura balinake DA0 bole tathA DA0 bruna, DA0 molara Adi jaina vidyAoMke kSetrameM aba Age A rahe hai / jApAnameM jainavidyAe~ jApAnameM jaina darzanake adhyayanakA pracAra karanekA prathama zreya DA0 I0 nAkAmurAko hai / ve Ajakala rIso vizvavidyAlayameM sammAnita AcAryake padapara pratiSThita haiM / ve jarmanIke prasiddha vidvAna DA. haramana yAkobIke ziSya rahe haiN| jApAnake dvitIya jaina vidvAna DA0 eca0 nAkAmurA haiN| unhoMne jaina aura bauddha darzana kA tulanAtmaka adhyayana kiyA hai| DA0 esa0 mAtsunAmIne jarmanIke jaina vidyA manISI DA0 zubrigase jaina Agama aura ardhamAgadhIkA adhyayana kiyA hai| ve Ajakala rIso vizvavidyAlayameM AcArya haiN| inake atirikta, jApAnameM Ajakala kucha taruNa pIr3hIke loga bhI jaina darzanake adhyayana-adhyApanameM dattacitta haiN| zrI nAgAsAkI oTAnI vizvavidyAlayameM sahAyaka AcArya haiN| ve nAlandAmeM DA0 satkArI mukarjIke ziSya rahe haiN| unhoMne AcArya hemacandra kI pramANamImAMsAkA jApAnI bhASAmeM anuvAda kiyA hai| isI prakAra DA0 esa0 okuNDAne jarmanIke DA0 ela0 AlsaDophese jainAgama aura prAkRtakA adhyayana kiyA hai| inhoMne jarmana bhASAmeM Aina digambara DorameTIka nAmaka pustaka likhI hai / zrI TAikana hanAkI, DA0 nathamala TATiyAke ziSya hai / unhoMne aNuyogadvArAIkA aMgrejI anuvAda kiyA hai| sva0 DA0 e0 ena0 upAdhyekI ziSyA kumArI esa0 ohIrAne ela0 DI0 iMsTIcyUTa, ahamadAbAdameM jainadharma para zodha kI hai / TokAI vizvavidyAlayake sahAyaka AcArya zrI TAkAhAsIne banArasa hindU vizvavidyAlaya tathA ela0 DI0 iMsTIcyUTa, ahamadAbAdameM jainadharmakA adhyApana kiyA hai| unake jApAnI bhASAmeM tIna jaina nibandha prakAzita ho cuke haiN| isa pIr3hIke eka agragaNya vidvAna DA0 AtsuisI UnoM hirozimAke darzana-vibhAgake adhyakSa haiN| ve 1954-57 meM banArasa hindU yUnivarsiTImeM pro0 TI0 Ara0 mUrti tathA paM0 dalasukha mAlavaNiyAke ziSya rahe haiN| unhoMne aMgrejI tathA jApAnI bhASAmeM jainadharma para aneka nibandha likhe haiM jinameM syAdvAda, AtmA, karma, jJAna, pramANa AdikI samIkSA kI gaI hai| pro0 Uno jaina tathA nyAya-baizeSika darzanoMke AdhArapara iNDiyana episTomolojI para zodha kArya kara rahe haiN| ye syAdvAdamaMjarIkA jApAnI bhASAmeM saTippaNa anuvAda bhI kara rahe haiM / ve jainadharma para jApAnI bhASAmeM eka grantha likhanA cAhate haiM jisakI sAmagrI ekatrita karane meM ve Ajakala vyasta haiN| rUsameM jenavidyAe~ rUsameM bhI prAkRta tathA jainadharma para zodha kArya prArambha huA hai| vizuddha bhASA-vaijJAnika dRSTise prAkRta para zodha karanevAloMmeM maiDama mAragreTa borovayevA dAsyAe~isakAyA tathA maiDama 'tAtyAnA kairenInA (leninagrADa vizvavidyAlaya) ullekhanIya hai / isa dezameM jainadharma para zodha kArya karanevAloMmeM maiDama nAyalI govA (mAsko) tathA zrI ANDe terenatyeva (leninagrADa) pramukha haiN| maiDama gasevAne rUsI bhASAmeM upalabdha jainadharmakI eka mAtra pastikA likhI hai tathA zrI teranatyeva jainadharmake itihAsa tathA umAsvAtike tatvArthasatra para zodha kArya kara rahe haiN| mAskoke iMsTIcyaTa Ava oriyanTala sTaDIja meM bhAratIya vidyAke AcArya pro0 Aigora sereviyA

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nakova bhI jainadharmake adhyayanameM vyasta haiM kucha samaya pUrva unhoMne rUsI bhASAmeM anudita AcArya haribhadrakA dhUrtAkhyAna prakAzita kiyA thaa| isakA saMzodhita saMskaraNa atizIghra prakAzita ho rahA hai| inakA jaina sAhitya para eka nibandha zArTa liTararI ensAikolopIDiyAmeM bhI prakAzita huA hai| amarIkAmeM jainavidyAe~ amerikAmeM keliphoniyA vizvavidyAlayake sAutha IsTa eziyana sTaDIja vibhAgake AcArya pro0 padmanAbha esa0 jainI, jainadharmake marmajJa vidvAna haiM / unhoMne jainadharma para bahuta zodha kArya kiyA hai| unake aneka zodhapatra aura kucha grantha bhI idhara prakAzita huye haiM / unhoMne aneka rASTrIya evaM antarASTrIya sammelanoM meM jainasiddhAntoMkA tulanAtmaka upasthApana kiyA hai / abhI kucha samaya pUrva hI ve bhArata Aye the| ve kAzI hindU vizvavidyAlayake snAtaka haiM tathA ve landana aura mizigana vizvavidyAlayoMmeM bhI kArya kara cuke haiM / Apa pichale bIsa varSoMse videzoMmeM jainavidyAoMke adhyApana evaM adhyayanameM lage huye haiN| yahA~ honolula sthita havAI vizvavidyAlaya bhI bhAratIya evaM jaina vidhAoMkA eka pramukha kendra banA huA hai / kucha samaya pUrva yahA~ kAzIke DA0 saksenA bhAratIya darzana par3hAte the| unase aneka chAtroMne jainavidhAoMke adhyayanameM preraNA prApta kii| philaDelphiyA vizvavidyAlaya bahata samayase bhAratIya vidhAoM tathA jaina vidyAoMke adhyayanakA kendra rahA hai| isa samaya vahA~ DA0 arnesTa benDara isa kSetrameM kAphI kArya kara rahe haiN| ve bhArata bhI 3 yahA~ke vizva jaina mizanase Apa atyanta prabhAvita rahe hai| Apake ahiMsA ora jainadharma se sambandhita aneka lekha va kucha pustakeM prakAzita hai| ve prAcyavidyAoMse sambandhita eka amerikI zodhapatrikAke sampAdaka bhI haiN| Ajakala jainavidhAoMke pracAra-prasArake liye DA0 citrabhAnu tathA muni suzIlakumAra jI ne bhI kucha varSoMse nyUyArka meM jaina kendra sthApita kiye haiN| yahA~ jaina dhyAna vidyA, AcAra evaM tarkazAstra para prayoga aura zodhako prerita kiyA jAtA hai| phrAnsameM jainavidyAe~ perisa vizvavidyAlaya (phrAnsa) ke jaina evaM bauddha darzana vibhAgakI zodha nirdezikA DA. kole kaile, prAkRta evaM apabhraMza bhASAoM tathA jaina darzanakI viduSI haiN| gata aneka varSoMse ve ukta viSayoMmeM zodha kArya kara rahI haiN| Apane munirAjasiMha racita pAhaDadohAkA AlocanAtmaka TippaNiyoMke sAtha aMgrejI anuvAda kiyA hai jo ela0 DI0 iMsTIcyUTakI zodha-patrikA sambodhi (jalAI, 1976) meM prakAzita huA hai| unhoMne apane eka phrenca bhASAke nibandhameM dohApAhaDameM abhivyakta jaina siddhAntoMkA bhagavadgItA, upaniSad Adi brAhmaNagranthoMmeM upalabdha siddhAntoMse tulanAtmaka adhyayana prastuta kiyA hai| Apane sTAkahoma aura kopanahegana vizvavidyAlayoMmeM jainadharma meM ullekhanA viSaya para kucha bhASaNa diye the jo aikTA auriyanTeliyA meM eka bRhat nibandhake rUpameM prakAzita huye haiN| Apane jainavidyAoMse sambandhita aneka bhASAoMke granthoMkI samIkSA bhI kI hai| Apake mArgadarzanameM phrAnsameM jainavidyAoMke adhyayanakA bhaviSya ujjavala hogaa| unake dvArA likhita phrAnsameM jainavidyAoMke adhyayanake vikAsAtmaka itihAsako isI granthameM anyatra diyA gayA hai| anya dezoMmeM jainavidyAe~ bailjiyamake ghenTa vizvavidyAlayane bhAratIya vidyA vibhAgake AcArya pro0 je0 e0 sI0 Dela jaina -518

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darzanake acche vidvAna haiN| ye jarmanIke DA0 zUbiMgake ziSya rahe haiN| inakA eka mahatvapUrNa jarmana nibandha eca0 DablU, haoNsiMga dvArA sampAdita pustakake caturtha bhAgameM prakAzita huA hai / inake sampAdakatvameM zUbiMgakI NAhAdhammakahAo (jarmana) prakAzita huI hai| yU TrekTake DA0 goNDA dvArA sampAdita eka granthameM jaina darzana para inakA eka mahatvapUrNa zodha-patra bhI prakAzita huA hai| phinalaiNDake DA0 anTU TAhiTanena eka vizvavidyAlayameM kAma kara rahe haiM / 1956-58 meM ve vArANasI meM rahe aura pI-eca0 DI0 kI upAdhi prApta kii| unhoMne bhAratIya paramparAmeM ahiMsA nAmaka eka grantha aMgrejImeM likhA hai jo 1976 meM prakAzita huA hai| isa granthameM unhoMne jaina granthoMke uddharaNa dekara bhAratIya paramparAmeM ahiMsAkI pratiSThAko siddha kiyA hai| kembrijake prAcyavidyA vibhAgake AcArya DA0 ke0 Ara0 jarmana pAli tathA prAkRta bhASAoMke viziSTa vidvAna haiM / Apate prAkRta bhASAke bhASAzAstrIya adhyayanameM vizeSa ruci pradarzita kI hai| Aja kala Apa jainAgamoMkA adhyayana kara rahe haiM evaM Apake nirdezanameM kucha chAtra zodha kArya bhI kara rahe haiN| __ AsTreliyana nezanala yUnivarsiTI kenabarA (AsTreliyana) ke pro0 bAzama aura meTuma harakusa bhAratIya vidyAoMke sAtha-sAtha jainavidyAoM para bhI zodha evaM mArgadarzana kara rahe haiN| inhoMne kucha pustakeM bhI isa viSaya para likhI haiN| aneka zodha-patra bhI inake prakAzita haye haiM / DA0 bArAma to bhArata bhI A cuke haiN| viyanA (AsTriyA) ke DA0 phADavAlanara tathA hAle (pUrvajarmanI) ke pro0 moDekA nAma bhI yahA~ ullikhita karanA Avazyaka hai jo apane-apane dezoMmeM jainavidyAoMke adhyApana aura zodhameM lage huye haiN| isa prakAra hama dekhate haiM ki aba pAzcAtya dezoMmeM bhI aneka sthAnoM para jainavidyAoMke adhikArIvidvAn pratiSThita haiM / aneka vizvavidyAlaya jainavidyAoMke adhyayana evaM zodhake kendra bane haiN| hama AzA karate haiM ki ye kendra jainavidyAoMko samucita rUpameM prakAzita karane meM mahattvapUrNa yogadAna karate rheNge| -519

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JAINA STUDIES IN FRANCE Madame Colette Coillat, Paris University, France In France, Jainism constantly aroused a great interest among the scholars dealing with the history and culture of India. Early in the 19th century, all encyclopaedias and general reference books give comparatively long accounts on the origins and development of the Community and the Jaina doctrine; they provide informations concerning their artistic achievements and, also, concerning the contemporary status and customs of the sects and believers. Most of the authors pointed to similarities between the Jaina and Buddhist early history, to their common denial of the authority of the Vedas and hostility against animal sacrifice, to the parallelisms in the lives of Buddha and Mahavira, or again, in the laksanas of the Saviours to the analogies and differences) in the organization of the Buddhist and Jaina Orders, and, further, in the technical vocabulary of both the Churches (Burnouf, Senart, S. Levi). Hence, the question of their mutual relationship has been much debated (Barth); on the other hand, the fundamental Indian character of the two systems has also been emphasised, and the connections, the possible links between these and Brahmanism have been pointed out. Thus, though the importance of Jainism was in no way ignored (cf. the collection of manuscripts assembled by Senart, a catalogue of which has been edited by Jean Filliozat, "Etat des manuscrits de la collection Emile Senart," Journal Asiatique 1936, p. 127-143), the comparative approach appears to have always fascinated the French scholars, among whom are some of the most brilliant e. g. Sylvain Levi (La doctrine du sacrifice dans les Brahmanas, 1898, Introduction "Observations sur une langue precanonique du bouddhisme, Journal Asiatique, 1912), Louis Renou, who devoted to Jainism the sixth and last of the Jordan Lectures in Comparative Religion which, in May 1951, he delivered to the London School of Oriental and African Studies, University of London (published in Religions of India, 1953, p. 111-133). Also the histories of Indian philosophy often choose to present together, to compare and oppose, the Jaina and Buddhist tenets (P. Masson-Oursel, Histoire dela philosophie indienne, 1923, parts 3 and 7; the same, in L'Inde antique et la civilisation indienne, 1933, part 3, chapter 2). Moreover, various monographs jointly use the data supplied by the Scriptures of both Communities (L. Silburn, Instant et cause. Le discontinu dans la pensee philosophique de l'Inde, chapter 4). The importance of Jaina contribution in the fields of science and literature was underlined, especially by scholars interested in the Tamil kavyas, like J. Vinson - 520 -

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(Legendes bouddhiques et jainas, 1900), while the refinement of Jaina art was described and appreciated by Guerinot and Milloue already in the brief catalogues of both the Guimet Museums (of Lyon and Paris), as it has also been portrayed in the well-known publications of Jouveau-Dubreuil concerning South Indian history and archaeology, and, more recently, in several art books. The unique value of the Jaina sources and traditions for the scholar of Indian history has been stressed on several occasions : by Sylvain Levi, repeatedly, for instance when he studied "the religious donations of the Valabhi kings" (1896, reprinted in 1937), or, again, the epoch of Kaniska and Satavahana and the fights for Barygaza Journal Asiatique, 1936, in a posthumous paper). Simililarly, it has been demonstrated by J. Filliozat how a precise synchronism could be shown to exist between the Jaina and Latin data, thus leading to the undeniable conclusion that the accession to the throne of Candragupta Maurya actually took place in 313-312 B. C. (L. Renou et J. Filliozat, L'Inde classique 1, 1947 $394, reprinted in J. Filliozat, Political history of India, from the earliest times to ihe 7th century A. D.) In this connection, it is to be noted that the dates of various southern Jain inscription have been recently re-assessed by V. Filliozat in her book L'epigraphie de Vijayanagar du debut a 1377 (published in 1973). It is well known that a valuable catalogue of Jaina epigraphy, with a "sketch" of the history of Jainism according to the inscriptions, has been edited by A. Guerinot as early as 1908 (Repertoire d'epigraphie Jaina. Precede d'une Esquisse de l'histoire du Jainisme d'apres les inscriptions). It is to be deplored that this gifted scholar had to earn his living by working in the Imprimerie Nationale, and could not devote the whole of his time to research in the field of Jainism, which he had studied under Jacobi's guidance. We owe him the elition and translation into French of the Juvaviyara of Santisuri, the doctrine of which (along with the instructions of Uttarajjhaya, chapter 36) he summarised in the Revue de l'Histoire des Religions. Another of his contributions is the excellent, accurate Essai de bibliographie jaina. Repertoire analytique et methodique des travaux relatifs au jainisme (1906, items no 1-852), followed by invaluable indices. This study, dedicated to Barth and Senart, lists the books and journal articles published until the end of 1905; it has been supplemented by the same scholar in the Journal Asiatique (X 11, 1909, p. 417448, "Notes de bibliographie jaina"), where the works published from 1906 to the end of 1908 are listed (items no 853-1145). Moreover, in many later issues of the same journal, Guerinot gave bibliographical notes and various news concerning the projects and activities of the Jaina community, who regularly sent him first-hand and friendly Information. His last book, written in French, is a very clear general exposition of La religion djaina. Histoire Doctrine Culte, Coutumes, Institutions (1926, with 25 fine plates). The next detailed treatment of the subject is that by L. Renou and D. Lacombe, in L'Inde classique. Manuel des etudes indiennes 2 (1953, p. 609-664 : sour 66 - 521 -

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ces, history of the Church, rites and customs by L. Renou, &$ 2387-2433; doctrines by O. Lacombe $8 2455-2492; logic, Siddhasena Divakara by J. Filliozat $8 2493 f.). Since then, .articles on Jainism have been published in several encyclopaedias (Encyclopaedia Universalis, Encylopedie de la Pleiade, Histoire des religions 1, p. 11051145, translated into English and printed in India, in the booklet by C. Caillat, A. N. Upadhye, B. Patel, Jainism, 1974). On the other hand, the sect of the Terapanthis has been the subject of a communication in the Societe Asiatique of Paris (1950) by L. Renou, and of a paper written by L. Renou and Marie-Simone Renou (Une secte religieuse dans l'Inde contemporaine", Etudes, mars 1951, p. 343-351). In fact, both L. Renou and Mme. Renou had always fostered great interest and sympathy for Jainism, and a short account of their visit to Rajaldesar (Bikaner), in 1949, where they had been very kindly invited and received, is inserted by M. S. Renou in her book L'Inde que j'aime (1968, p. 98-113). Some points of the Ardha-magadhi language and of the old religious ritual have been examined by C. Caillat, in papers published in the Journal Asiatique or other periodicals (cf. recently Fasting unto death according to the Jain tradition", Acta Orientalia 38, 1977, p. 43-66, etc.), in Les expiations dans le rituel ancien des religieux jaina (1965; translated into English, with corrections and additions, Atonements in the ancient Ritual of the Jaina monks, Ahmedabad 1975, L D. Series 49), which owes much to the suggestions of L. Renou and W. Schubring. On the basis of Berlin and Ahmedabad manuscripts, C. Caillat further devoted a study to Candavej jhaya. Introduction, Edition critique. Traduction. Commentaire (1971). Presently, it is planned to edit an art book on Jaina cosmography. On the other hand, a Ph.D. is being prepared based on a series of kathas preserved in some of the Strasrbourg and Ahmedabad manuscripts, while anthropological enquiries are devoted to the study of the rites in contemporary Jaina communities. To sum up, though, due to various circumstances, researches have, in France, focussed more on Brahmanism and Buddhism, it is certain that Jainism has always drawn the attention of scholars. Jaina studies attract students all the more nowadays as this field appears to be comparatively virgin and it is related to a living, dynamic Community, who, being interested in its cultural heritage, is ready to cooperate whenever a genuine scientific project is submitted. lekhasAra phrAnsa meM jaina vidyAoM kA adhyayana _ maiDama kole kaile, perisa vizvavidyAlaya unnIsavIM sadI ke pUrvArdha se vibhinna vizvakozoM tathA sAmAnya pustakoM meM diye gaye jaina siddhAntoM aura jaina samAja ke vivaraNoM se phrAMsa ke vidvAna prabhAvita hote rahe haiN| unheM jaina, bauddha tathA brAhmaNoM ke siddhAntoM meM ruci rahI hai| senAI ne to eka jaina pAMDalipi sUcI bhI prakAzita kI thii| phira bhI, phrAMsa ke vidvAnoM ko ina matoM ke tulanAtmaka adhyayana meM adhika rUci utpanna huii| inameM selavina levI tathA - 522

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lui reno ke nAma pramukha haiM / inhoMne kaniSka, zAtavAhana, ballabhI rAjAoM ke samaya kI jaina paraMparAoM kA adhyayana prakAzita kiyaa| je0 philiyoneTa ne jaina aura lAtInI AMkar3oM ke AdhAra para inake samasAmayika vikAsa ko prakAzita kiyA / e. gurIno ne 1908 meM hI jaina zilAlekhoM kI sUcI prakAzita kI thii| usane zAntisUri ke jIva vicAra kA phAMsIsI bhASA meM anuvAda kiyaa| jarnala esiyATIka meM jaina granthoM kI 1909 taka upalabdha sUcI prakAzita kii| anta meM unhoMne 1926 meM jaina dharma para bhI eka vistRta pustaka likhI yaha bar3e duHkha kI bAta rahI ki usa samaya anusaMdhAna ke liye Arthika avasara bahuta kama the, isaliye guyerIno ko apanI AjIvikA ke liye anya kAma karanA pdd'aa| anyathA jaina vidyAoM ke kSetra meM usakA yogadAna aura bhI mahanIya hotA / ela. reno aura DI. lekombe dUsare pramukha vidvAn haiM jinhoMne 1950 se apane aneka lekhoM tathA pustakoM ke mAdhyama se phrAMsa meM jaina vidyAoM ko Age bddh'aayaa| usake bAda to aneka vizvakozoM meM isa saMbaMdha meM naI-naI jAnakArI jor3I jAne lagI / isakA vivaraNa aneka jagaha upalabdha hotA hai| ela. reno ne bhArata kI yAtrA bhI kI aura terApanthI zvetAMbara saMpradAya se sthApita apane saMparkoM ke AdhAra para jaina dharma aura usake saMpradAyoM para aneka lekha va pustakeM likhiiN| maiDama sI. kaile ne bhI phAMsa meM jaina vidyAoM ko Age bddh'aayaa| unhoMne ardhamAgadhI bhASA aura sallekhanA ke samAna jaina AcAroM para zodha kii| isa para unhoMne deza-videzoM meM vyAkhyAna diye aura aneka pustakeM prakAzita kiiN| inhoMne candAvijjhAya kA anuvAda bhI kiyaa| isa samaya ve jaina sraSTi vidyA tathA jaina kamAoM para zoSa karA rahI hai| isa prakAra phrAMsa meM jaina vidyAoM ke prati vidvAnoM kI ruci nirantara bar3ha rahI hai / lekhaka kA vizvAsa hai ki jaina samAja eka gatizIla sAMskRtika samAja hai aura isane sadaiva sAMskRtika evaM vaijJAnika jaina-adhyayana ke liye sahAyatA dI haiN| yaha sahayoga hI phAMsa meM jaina vidyAoM ke adhyayana aura prasAra meM preraka rahA hai| - 523 -

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JAIN CONCEPT OF THE SACRED Prof. Padmanabh S. Jaini, California University, Berkeley, U. S. A. Eliade, in his celebrated work The Sacred and the Profane, defines the sacred as being "equivalent to a power, and, in the last analysis, to reality". "Man becomes aware of the sacred", he observes, "because it manifest itself, shows itself, as something wholly different from the profane". He maintains further that "for those who have a religious experience all nature is capable of revealing itself as cosmic sacrality". Accordingly, Eliade sees a religious man as one "who attempts to remain as long as possible in a sacred universe" and believes that "the completely profane world, the wholly desacralized cosmos, is a recent discovery in the history of the human spirit",1 Sacred for the Systems It is obvious that Eliade's concept of the sacred and his idea of religious man are appropriate only to those religions which affirm the existence of a "wholly other reality" capable of manifesting in the "profane". The idea of a reality that is wholly other is somewhat unsatisfactory to the Hindu tradition: otherwise, Eliade's scheme, if suitably modified, would appear to be adequate to comprehend the classical Vedic darsanas and Hindu theism in its multiple forms. The latter has all the major ingredients of a "sacred" tradition: belief in an Almighty Creator, his divine incarnations and power of his grace; belief in the authority of a revealed text, namely the Vedas, which are seen as the source of all knowledge, both ritual and spiritual; and belief in the divine origin of a social system which defines and regulates the activities of each and every member of society. Eliade's concepts of the sacred are, however, deficient when we consider the heterodox systems, particularly the religion of the Jains. Unlike the Carvakas, the Jains are salvationists; unlike the Buddhists, they believe in the existence of souls; hence they must have a concept of the sacred. Nevertheless, their atheism requires that this sacrality be located neither in a Deity nor in its divine ordinances and manifestations, but in man himself, both in the middle of his bondage and in the very act of his isolation (kaivalya) from that bondage. Jainism is distinguished by its man-centredness, a feature which forcefully presents itself in the Jain opposition to all forms of theism. and the alleged sacrality of the phenomena inspired by the Deity. It is the Jain Claim that he alone among salvationists can truly explain the twin doctrines of bondage and freedom, of a beginningless samsara and an endless moksa. The Vedantin, because of his doctrine of the Absolute Brahman, - 524 -

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is forced to declare phenomena as illusory; he must hope that bondage can be wished away merely by denying its reality. The Samkhya might admit the reality of both individual souls ( purusa ) and Praketi, but he renders the bondage of the soul a mere mockery by declaring that Purusa is totally incorruptible and unchangeable. The Mimamsaka is loath to admit the very idea of moksa, and does not accept the possibility of a man ever knowing anything beyond what the senses will perceive. Lest human beings should imagine that their puny intelligence is capable of properly managing their affairs, the Mimamsaka, who quietly disposes of gods as mere nominalizations with dative case-endings, stipulates that the dharma or the laws of the universe and the duties of mankind are known only through the Vedas. These are not the relations of a God whose authority must depend on a circular "validation" by the Vedas, nor are they compositions of human beings, however exalted. Rather, these are eternal words, emenating from no man ( apauruseya ) but manifest themselves throughout the cyclical movements of the universe. Yoga and Jain Systems Yoga is one Vedic system which probably comes close to the fundamental teachings of the heterodox schools The term Jina is primarily a description of a yogin who has attained the goal of isolation ( kaivalya ) and omniscience ( kevalajnana ); indeed, the Jains have claimed that they are the true successors of the yogin depicted in the Indus valley seal. They point to the very significant fact that Hindu divinities are never represented in the posture of meditation (with the possible exception of Siva as Daksinamurti ) and that the early Buddha images depict him either in the bhumisparca or the abhaya-mudra of preaching. By contrast, images of the Jain Tirthankaras, from the immemorable past to the present day, are invariably shown either seated in a lotus posture or standing erect, rapt in meditation. The discipline of the Patanjala yoga, comprising of yama, niyama etc., agrees in many respects with the rules and regulations and holy practices prescribed for a Jain aspirant. It is conceivable that the Jains and the Buddhists on the one hand and the compilers of the Upanisads and the Gita, represented by the Patanjala school, on the other, all draw upon an earlier source of yoga which is common to both the Sramana and the Brahmanical traditions. What mainly distinguishes the Vedic yoga from that of the heterodox systems is Patanjali's adoption of Isvara-pranidhana ( devotion to the Deity) as a means of attaining yoga, however inconsistent this may be with the doctrines of the atheistic Samkhya and the monistic Vedanta. Patanjali describes this Deity (Isvara) as one who has never been in bondage, a being who is eternally free from afflictions, actions and their results. He is also an eternally omniscient being, "the guru of all gurus", unrestricted by time. Although called a "purusa-visesa", Patanjali's 'guru' is not a human being like Mahavira or Gautama, both of whom also claimed to have acquired freedom from bondage and an irreversible state of omniscience. The belief in an eternally free - 525 -

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person capable of dispensing salvation by grace is a feature conspicuously absent in the heterodox systems. The Jains as well as the early Buddhists rejected this special category of an eternally free soul as purely arbitrary and observed the activities of a teacher were inconsistent with one deprived of the means of communication, namely mind, body and speech. They also maintained that the belief in such an omnipotent power makes the salvation of the human being dependent on the sweet will of an agency outside the control of the aspirant. They affirmed, and sought to drive home by the examples of Mahavira and the Buddha, the message that human beings formerly in bondage, are able to break the begining less bond of samsara, that they have within them the innate powers to realize, here and now, perfection and omniscience, independent of a Deity. Theistic Systems The Yoga school probably saw Isvara playing only the limited role of the spiritual teacher, the Guru. But the theistic darsanas like Nyaya-Vaisesika and the sectarian cults of Visnu and Siva, supported by their respective Upanisads. Agamas and Puranas, saw this Isvara not merely as a benign Guru but as the "Sacred Power", the very source and sustenance of all creation. He, the omniscient and omnipotent Lord, created the world of matter and souls and presided over the destinies of His creations. He dispensed divine justice, weighing the actions of men, punishing the wicked and rewarding the righteous. He held in balance the forces of good and evil (dharma and adharma) by the mighty acts of His divine interventions, the avataras. Through the Vedas this Lord instructed man in his duties to gods and manes, to the society, and to himself, and stipulated that he be guided not by a free chioce of conscience but by the dictates of varna and asrama, that is, by the caste and stage of life in which he found himself. While stating in the Gita that all actions (karma) must be followed by their results, the Lord also predicted dire consequences for breach of the caste duties, duties which must be maintained for the upkeep of the Universe. But it was further promised, rather benignly, that these duties, however unpleasant, could become "sacrifice", or sacred acts, if performed as an act of devotion, and thus comprise the very means of man's salvation from the bonds of action. This kind of theism soon became the most favoured means of salvation, asking nothing more than conformity to the varnasrama-dharma and an emotional adoration for the Deity in any chosen (ista) form. It inspired mighty waves of bhakti movements which swept across the nation, absorbing countless numbers of diverse people, and assimilating a multitude of gods and cults within its fold. Caves were scooped and temples were erected to enshrine the images of the Lord, who was shown either in the terrible acts of destroying a demon, or, bedecked in royal splendour, enjoying conjugal happiness in the endearing company of His consorts, Poets and scholars alike, joined hands in glorifying the name of the Lord, whom - 526 -

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they trusted to take care of not only their ultimate salvation but even of their immediate yoga-ksema, the daily bread and butter. The sectarian Puranas vied with each other in creating a world of fantasy for the benefit of the devotees, who silently accepted as "the Lord's will" untold injustices of an oppressive caste system from within and humiliating defeats and devastations at the hands of unbelievers from without. Jaina Concept of the Sacred As far as we know, no complaint was uttered either by the oppressed masses below or the enlightened brahmins above. The only recorded protest that survives is to be found in the vast literature of the heterodox systems, especially of the Jains, a literature created mostly for the guidance of the Jain laity, which had to be protected from the overwhelming waves of bhakti that engulfed the rest of India. A careful study of this literature, particularly during the medieval period, shows the Jains as pioneers among those who challenged the authority of the Vedas, disputed the efficacy of their sacrifices, repudiated the doctrine of the Creator, rediculed the sacrality of the avataras, and rejected the brahmanical rituals. In this way they sought to establish a "desacralized cosmos", if we can use such an expression, in which to pursue kaivalya or "isolation", their vision of salvation. The Jain critique of the "sacred" in the Vedic tradition centers around the examination of the nature of an apta, a technical term meaning 'reliable authority in matters pertaining to salvation of the soul from the bonds of samsara. This clearly falls in the realm of dharma, and the Mimarsaka declares that only the Vedas, by virtue of their being apauruseya (uncreated by a human or divine agency) are to be considered apta. The problem of eternal words engaged the attention of such scholastic philosophers as Jaimini, Kumarila and Bhastshari; but Jains saw no difficulty in dismissing the whole controversy with the simple observation that the Vedas consist of words, and like any other composition, must have a human author. The Theist intervenes here, attempting to save the situation by declaring that the Veda are neither Uncreated nor man-made, but emenate as revealation from the Creator, the eternally free and omniscient being who alone deserves to be called apta. The Jain arguments against this theory are basically two-fold: 1) Creation is not possible without a desire to create and this implies imperfection on the part of the alleged Creator. 2) If karma is relevant in the destinies of human beings, then God is irrelevant; if he rules regardless of karma of beings, then he is cruel and capricious. In brief, the Creator is not free from raga and dvesa and hence is neither free nor omniscient; therefore, he cannot be an apta. The Jain needed no better proof for his thesis than the Hindu Puranas, which narrated the most shocking deeds of their God, perpetrated as He assumed the forms of Brahma, Visnu and Siva. They extolled what appeared to the Jain the most hideous and imnioral exploits of Narasimha or Krsna, the Lord's alleged avataras or manifestations on earth. Akalanka, a celebrated ninth century logician - 527 -

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expresses the Jain indignation over worship of the Hindu Trinity in his famous stotra to a Jina2. The Jain could allow that the Puranic tales of the avataras were probably figurative and therefore their teaching should be tested against more difinitive texts like the Vedas, the Brahmanas or the Dharma-iastras, which claimed the prerogative to instruct on dharma and adharma. Even here the Jain was disappointed, for these texts bristled with self-contradictions and seemed to lack any universal ethic which could be applied at all times for all human beings. Having, for instance, enjoined that "Thou shall not injure any being" (na himsyat sarvabhutani). the scriptures had no scruples whatsoever against openly prescribing killing of animals for the sacrifice to gods and also as offerings to the manes! Even more obnoxious to the Jain was the fact that such sacrificial hirpsa was not only declared to be without evil, but was even labelled as "dharma", a virtuous act ! Hemacandra (1088-1172) indignantly asks: If hurt, how cause of merit? If cause of merit, how hurt?" The Dharmalastras, having said "Let him not speak what is untrue" (nanrtam bruyat), proceed to make an exception: "For the sake of a Brahmin he may speak what is not true" (Apastamba); they even list five occasions upon which speaking an untruth is not a lie when spoken in jest, when told in dealing with women, at the time of marriage, when in the peril of life, or in the complete loss of goods. (Vasista XVI 36). Having forbidden stealing and having repudiated taking what is not given, Manu has no hesitation in saying: "Even if a brahmin by violence appropriates another's goods, or by ruse, nevertheless there is on his part no taking of what is not given; for all this (world) was given to the Brahmins, but through the weakness of the Brahmins the outcasts enjoy it. And therefore a Brahmin, taking it away, appropriates his own, a Brahmin simply enjoys his own, he dresses himself in his own, he gives away his own" (Cf. Manusmrti I, 101). Further, in examining the domestic rituals enjoined by the Law books the Jain found that a great many of these were acts of gross superstition, exploited by the brahmins to earn an easy livelihood. They scrutinized, for example, the ceremony of raddha to the ancestors by feeding the brahmins, a practice of great antiquity which forms the very foundation of the Hindu family system even to this day. This ritual is of crucial importance to the Hindu because it is considered a fulfilment of a major obligation under the varnaerama-dharma. A man must enter the stage of a householder (grhasthaarama) by marrying according to the caste rules. Begetting a son is obligatory because only a son can guarantee the ghost (preta) of the dead (father) a new body and a safe passage to the world of ancestors (pitrs); he does this by periodically offering nourishment in the form of sraddha. Brahmins are fed sumptous meals on these occasions and it is believed that they are able to transfer the merit directly to the deceased fathers. The son is rewarded for his service with the right to inheritance of the paternal property, and a prosperous lineage is expected to result from the blessings of the ancestors. - 528 -

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The Jain acaryas forbade this ritual to their laity not only because it defied common-sense but also because it was in direct violation of the law of karmas. They argued rather sarcastically that there was no invariable causal relationship between the performance of the sraddha and prosperity of the lineage. It was clear that most people who performed it saw no increase in their lineage; on the other hand, such creatures as donkeys, pigs and goats increased their lineage even without performing the sraddha. And as for the claim that "What is enjoined by the Brahmins accrues to the ancestors", the Jain critic Mallisena ( 1292 A. D. ) retorts : "Whoever is to agree to that ? For only in the Brahmin do we see the fattened bellies; and transference of these into their ( the ancestors' bellies) just cannot be believed; since at the time of feeding no single sign of such transferrence is perceived; and because only on the part of the Brahmins is satisfaction witnessed".4 The claim that the departed soul depended on his son's offerings in order to acquire a new body was a rather serious one. The Jain believed that a departed soul automatically assumes a new body-human or animal, hellish or heavenlyforged by his past karmas, and also that the new incarnation occurs no more than three instants ( samaya ) after discarding the old body. The Jains had no place for the world of Fathers ( Pitp-loka ) in their cosmology and could not cherish the idea of preserving a "point of meeting between the living and the dead", which they saw as a constant source of fear and attachment. Nor could they accept the dicates of the varnasrama, pertaining to marriage and the begetting of a son; rather than being obligatory, these acts were considered optional and preferrably to be avoided. A man owes nothing to either gods or ancestors; while kindness to parents is a virtue, it is nevertheless perfectly proper to renounce the world whenever one is ready to follow the higher call. The Jain law-givers extended this same critical attitude towards variety of "holy" and "meritorious" practices which orthodox Hindus cultivated with the aim of coming closer to the divine manifest in nature. Somadevasuri (959 A. D.) gives a long list of such practices, which he labels as mudhatas (follies): 1. Offering libations to the sun, 2. bathing during eclipse, 3. spending wealth at samkranti ( winter solstice), 4. performing sandhya ritual ( ablutions at dusk ), 5. worshipping fire, 6. worshipping a house, 7. worshipping one's own body ( by smearing it with ashes, etc.), 8. ritual bathing in rivers and oceans, 9 saluting trees, 10. jumping from holy mountains, 11. saluting the end of a cow's tail, 12. drinking cow's urine, etc. "These and many others", he warns, "are follies prevalent in the world. A Jain performing these, whether in order to obtain a favour or to maintain one's position in society, will surely lose samyag-darsana, the true insight into the nature of reality'.5 The Jain idea of the "sacred" is clearly shown in one of their most ancient litanies, which lists four saranas or refuges, also called mangalas, the auspicious 529 - 67

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ones. These are arihanta (Skt. arhat ), siddha, sadhu and the dharma taught by the Kevalin or omniscient one. The first of these, the arhat, means the Worthy, the Holy One; he is also called Jina ( The spiritual victor ), after whom the Jains take their name. Both arthat and jina were originally Jain terms, which were adopted by many other sramanas including the Buddhists; the terms are conspicuously absent in the Brahmanical tradition. The arhat is an ascetic, like Mahavira, who by contemplation and exertion, has attained to omniscience and has acquired an irreversible state of freedom from the bonds of samsara. While the current state of embodiment continues, he preaches the law ( dharma ) as he has perceived it through his omniscience. At the end of his normal life, his pure soul discards the last of the physical and karmic bonds; becomes totally isolated from all associations, and resides forever at the peak of the universe (loka-akasa), endowed with infinite knowledge and bliss. He is then called siddha, the Perfected One. Theoretically the siddha is higher than the arhat. but the latter is given precedence in the Jain litany, for only the arhat is able to preach the law and be a guide to the disciples. The third refuge, the sadhu, is an aspirant, an ascetic who follows the path of purification and adheres to the doctrines preached by the arhat. These doctrines and practices will constitute what is called dharma, the fourth refuge, the mangala by which the Jain abides. It is the contention of the Jain that a person becomes an arhat not by the grace of any Higher Being, but by dint of his own insights (darsan) and exertions (caritra). He is no doubt helped by the example and preachings of previous Teacherarhats, called Tirthankaras ('Ford-makers'), similarly, he will help others who follow in his wake. The line of Teachers had no beginning and will have no end; any one can at any time join the line, be counted a Teacher and become a siddha. The Jain thus replaces the Yoga doctrine of a single and enternally free Isvara with an interminable succession of 'human' Teachers rising in the course of time. These Teachers do not respond to the aspirant's devotion (pranidhana), nor can they influence his career; they remain totally indifferent to whether their teachings are received or rejected. The relationship between a Jain and his Jina is strictly impersonal. There is no concept of ista; although Mahavira is recognised as a historical person and his nirvana is commemorated by an era (the Vira-nirvana-samvat, 527 B. C., probably the oldest historical era in India), he receives the same worship as any other Jina, since they all preached the same perfection and taught the same doctrine. The Jain layperson worships the image of the Jina totally independent of any priest; he does this in a rather lavishly furnished shrine-an imitation of the holy assembly (samavasarana) where the Jina preached his sermon-and is fully aware of the absence of any Deity, considering the whole act as purely a reminder of his true goal. Nor is there any expectation of gaining absolution from the confessions (pratikramana) he makes in the presence of the Jina image or of the sadhu, for the laws of karma are irrevocable and no power, however mighty, can enable one to escape the consequences of his own acts. -530 -

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Through acts of worship a Jain may hope to secure such results as karmaksaya (destruction of karma), bodhi-labha (attaing enlightenment) or samadhimarana (holy death in meditation), but as far as worldly gains are concerned, the Jina is past granting any boons; it is unbecoming to even entertain such thoughts in his presence. It is true that this situation makes it possible for the Hindu divinities and Jain demi-gods (yaksas) to creep into the Jain temples in the guise of doorkeepers (dvara-palas) or guardian deities (4asana-devatas), catering to the emotional needs of the weaker sections of the Jain laity. But the informed Jain pays no more attention to them than he would to a distinguished guest visiting the temple; for he firmly believes that one reaps the fruits of one's own karma, whether good or evil; no one can add to or take away from another's karma, not even the mightiest of the gods, for they too are subject to the same law. Karma is a psycho-physical complex; although neither holy nor sacred, it is nevertheless a power to be reckoned with, a power which is not to be propitiated but rather to be challenged by the aspirant and overcome by his insight and pure conduct. The Jain acaryas who struggled against the bhakti movements contended that Ievara and karma are not compatible; the God will always be invested with powers labeled as "sacred", to intervene in the automatic operation of karma, to nullify its effects and finally to set it aside as mere illusion. They argued that such a belief destroys the roots of Universal ethics and justice; instead of making a man self-reliant and motivated to develop his innate powers, it makes him a fatalist resigned to the mercy and favour of a higher power. Therefore they attempted to depict the Hindu trinity of Brahma, Visnu and Siva as a collection of sham gods (kudevas), not to be depended upon for salvation. Further, they exerted great effort in dealing with the two human avataras, Rama aud Krsna, for these could not be dismissed as mere myth, and their cults had become a real threat to the integrity of the Jain laity. The Jain acaryas had no difficulty in accepting the hero of the Ramayana, whose life had been nearly ideal, except for the deplorable act of killing the demon king Ravana, an act which was the main purpose of the Ramavatara. They could not let him kill Ravana and yet not take the consequences of going to hell! Therefore they very ingeniously drafted a Jain Ramayana and saw to it that Ravana was killed not by Rama but by his younger brother Laksmana, and the latter was cosigned to hell. They made Rama renounce the world in the time-honoured fashion of Jain ascetics, and accepted him as an arhat and a siddha, a true model for the Jain laity. The controversial Krsna, however, did not fare so well. The Mahabharata is filled with accounts of his trickeries as a statesman; he had killed countless humans and demons. The Jain acaryas tried as best as they could to paint a more flattering picture of Krsna in their Puranas (e. g. the Harivartapurana of Jinasena), making him at contemporary of one of their Tirthankaras named Neminatha, but finally had no alternative but to send him to purgatory to suffer the consequences of his actions. They did predict however, that when he emerges from purgatory in the near future, Krsna will be a Tirthankara and will be worshipped by both gods and men. - 531

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By their rather bold but not altogether unexpected treatment of Rama and Krsna, the Jains were proclaiming their firm belief that violence (hirmsa) is not compatible with the sacred"; that the scriptures which approved violence as a means of dharma were not holy; and also that no person, however exalted, is to be emulated if his conduct brings harm to other beings. Non-violence or ahimsa is the basis of all dharma; and this ahimsa itself rests upon the knowledge that all beings, even the most insignficant ones, possess an iminortal soul, capable of attaining perfection. This seed of perfection called sa myaktva is the single most "sacred" thing for the Jain. Upon this foundation he has built a very elaborate network of holy practices for the realization of his true nature.' References 1. M. Eliade, The Sacred and the Profane, New York, 1959, pp. 11-13. 2. Akalanka-stotra, Nitya-naimittika-pathavali, Karanja, 1956. 3. Mallisenna's Syadvadamalijari, Agas, 1970. 4. Syadradamarijari, karika 11. 5. See U pasakadhyayana, karika 136-140. 6. Hemacandra's Trisastisalahapurusacarita, VII, 10, 231. 7. For a full description of this path, see P. S. Jaini, The Jaina Path of Purifi cation, California, 1979. lekhasAra pavitra jo jaina dhAraNA pro0 padmanAma esa. jainI kailiphorniyA vizvavidyAlaya, varkale, amerikA IliyeDa ne apanI pustaka 'dI sekreDa eNDa dI prophena' meM pavitra aura apavitra ko spaSTataH vibhedita kiyA hai aura batAyA hai ki manuSya dhArmika anubhava se pavitratA ke prati unmukha hotA hai / unakA kathana hai hai ki vizva meM apavitratA kA guNa pahale nahIM thA, abhI hI AyA hai / yaha mAnyatA sarvazaktimAn IzvaravAdI, vedavizvAsI, karmakANDI evaM adhyAtmavAdI hindU paramparA para bhI kucha parivartita rUpa meM lAgU ho sakatI hai, lekina anIzvaravAdI jainoM ke liye yaha paryApta apUrNa hai / jaina mAnyatA ke anusAra, pavitratA kA kendra bindu koI atimAnava yA Izvara nahIM, apitu mAnava svayaM ko mAnanA cAhiye / mAnava ko sampUrNa vikAsa kI kSamatA kA kendra bindu mAnanA AdhyAtmika vikAsa kA mUla hai| anAdi saMsAra aura ananta mokSa kI dhAraNA kI sahI vyAkhyA jaina mAnyatA se hI ho sakatI hai vedAnta, sAMkhya aura mImAMsaka loga Izvara yA veda-vAdI - 532 -

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hone ke kAraNa vizva aura usakI pavitratA ke sambandha meM yathArtha nahIM kahate / hAM, yoga aura jaina mAnyatAoM saha-sambandha socA jA sakatA hai kyoMki jaina bhI yoga kA abhyAsa kara pavitratA kI ora bar3hate haiN| lekina pataMjala kI 'puruSa vizeSa' kI mAnyatA jaina aura bauddhoM se mela nahIM khaatii| aise vizeSa deva yA puruSa kI mAnyatA mAnava ko apane vikAsa ke lie parAvalambI banAtI hai| mAnava apane zrama aura sAdhanA se svayaM hI pUrNa vikAsa kara sakatA hai, yaha mahAvIra aura buddha kI mUlabhUta zikSA hai| IzvaravAdI darzanoM meM karmakANDa aura bhaktivAda kA vividha rUpa meM vikAsa huaa| devatA ke mandira banane lage, pUjAoM ko vividha vidhiyAM Arambha huI Izvara loka kI kalpanAyeM kI jAne lagI aura IzvarIya icchA ke Age sabhI natamastaka ho gye| ina mAnyatAoM ke viruddha zikAyata karane vAloM meM jaina sarvaprathama rahe / madhyakAlIna dhArmika sAhitya ke avalokana se patA calatA hai ki jainoM ne veda, baliprathA, Izvara, karmakANDa Adi kA virodha kiyA aura sambhavataH AtmavikAsa ke liye 'apavitra' saMsAra kI bAta khii| jainoM ne Izvara ke vipayasi meM Apta puruSa kI bAta kahI aura tarka tathA paurANika kathAoM aura AkhyAnoM ke bala para Izvara kA khaNDana kiyA / zAstroM meM vaNita virodhI AdezoM kA ullekha kiyaa| unhoMne karmavAda aura sAmAnya anubhati ke AdhAra para zrAddha ke samAna aneka rUr3ha saMskAroM kA virodha kiyA / somadeva sUri ne bAraha mUr3hatAoM kA varNana karate hae batAyA hai ki rUr3hiyAM samyak darzana meM bAdhaka hotI haiN| jaina dhAraNAoM ke anusAra, vizva meM cAra maMgala aura zaraNa hote haiM-arihanta, siddha, sAdhu aura dharma / koI bhI vyakti apane darzana, jJAna aura cAritra kI vizeSatA se hI arihanta ho sakatA hai, kisI kI kRpA se nhiiN| aneka avatAra yA tIrthakara usake liye mArgadarzaka kA kAma karate haiN| isa prakAra jaina yogamata ke anurUpa kisI puruSa vizeSa ko na mAnakara samaya-samaya para hone vAle puruSa vizeSoM yA guruoM kA mAnatA hai| aise puruSavizeSoM kI pUjA-bhakti se karmakSaya, bodhilAbha, samAdhimaraNa saMbhAvita hai lekina isase sAMsArika lAbha kucha bhI nahIM hotA jaisA anya mata mAnate haiM / karmavAdI jaina karma ko eka mano-bhautika jaTila tantra mAnate haiM jisa para vijaya pAnA ati duSkara hai| jainAcAryoM ne batAyA hai ki IzvaravAda aura karmavAda sAtha-sAtha nahIM raha sakate / IzvarecchA kI pavitratA mAnava kA uddhAra nahIM kara sktii| hiMsA aura pavitratA sAtha-sAtha nahIM raha sakate / ahiMsA hI paramadharma hai / isI ko jaina zAstroM meM samyaktva kahA gayA hai| jainoM ke liye ratnatraya rUpa samyaktva (zraddhA, jJAna, cAritra) hI pavitra hai| isakI prApti ke liye zAstroM meM aneka upAya sujhAye gaye haiM / samyaktva ke anugamana se mAnava pavitra hotA hai / - 533

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JAINISM AND MODERN SCIENCE-A COMAPARATIVE STUDY Dr. Duli Chandra Jain, York College, New york, U. S. A. Introduction Religion is the science of living, and science and technology are essential for sustaining life on earth Thus religion and science are two sides of the same coin. The Sanskrit word for religion is DHARMA which literally means attributes. Thus religion deals with the attributes of human life--of soul and matter. Religion teaches us the way to lead a healthy, meaningful and fulfilling life. It tells us how to deal with our fellow man and with other living beings. Religion is supposed to bring out the best in human beings. Science is the systematic and accurate knowledge of things and events which occur in nature. It is the study of matter and energy, plant and animal life, the utilization of natural resources without upsetting the delicate balance in nature, making human life better on earth without hurting the environment--the vegetable and animal kingdoms. Science and Technology advance continually and thus life on earth keeps on changing; mostly for the better. Religion, being the science of living, is also supposed to change with time. In the present article, a few features of Jainism are compared with modern science in light of the above ideas. The three jewels of Jainism and the Scientific process The scientific process consists of the following steps : 1. Making observations with an open mind without any bias. 2. Seeking a rational explanation of the observations and building a con sistent theory. 3. Performing further experiments to test and extrapolate the theory. For centuries, science has advanced by way of the scientific process and the state of scientific knowledge is still progressing. A theory is upheld as long as it provides a rational explanation of experimental observation and fits the current structure of scientific knowledge. If any theory proves to be inadequate due to some changes in the state of scientific knowledge or in view of further experimentation, it is discarded and replaced by another theory. There is no room for dogma or preconceived notions in science. - 534 -

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The scientific process is in complete agreement with the three jewels of Jainism (RATNATRAYA ). These are the proper perspective (SAMYAK DARSANA ), the proper knowledge (SAMYAK JNANA) and the proper lifestyle ( SAMYAK CARITRA ).1 The proper perspective involves observing and studying nature-living and non-living, with a view point without any bias. However, this does not preclude the study of religion, Philosophy and science. After a careful observation and thought comes the proper knowledge. 2 This does not necessarily imply knowing what is written in the holy books or accepting what is preached by a learned person. The third jewel in the life of a Jain is adopting the proper life-style. This involves living in harmony with the fellow beings and with nature. It should be emphasized that the proper way of living does not end with such religious activities as worshiping, praying, chanting, listening to sermons, studying religious books, etc. On the other hand, indulging in these religious activities is undesirable if it is done with an intent of show, pride, greed of material comforts in this life or desires of comforts in after-life, The proper way of living involves being at peace with oneself and with one's environment. In fact, all religious activities are just as essential for learning and adopting the proper life-style as schooling is for career development. It is obvious that the proper life-style entails minimizing violence of one's own feelings and violence towards other living beings. Thus non-violence is said to be the supreme religion. Further, telling a lie, stealing, wasting natural resources, etc., entail violence of self and of other beings. Therefore, practice of non-violence requires being truthful, non-stealing and avoiding the acquisition of unnecessary materials. The Theory of Karma and the Scientific view of natural Phenomena According to modern science, all natural phenomena involve interactions between matter and energy. Water from rivers and oceans is evaporated by the rays of the sun. The water vaporises, clouds are formed and it rains. Thus rain is the result of the interactions between solar energy, water, atmospheric particles, wind etc. Such interactions take place because of the intrinsic properties of matter and energy. Charcoal burns because atoms of carbon have the capability of combining with atoms of oxygen. There is repulsion between similar electrical charges and attraction between dissimilar electrical charges. Therefore, a proton attracts an electron. The electronic circuit in a radio receiver detects the radiowaves, amplifies and rectifies them, and, converts electromagnetic energy into sound energy. On the microscopic scale, matter (atoms, electrons, etc.) and energy (electromagnetic waves) possess certain attributes. Consequently, on the gross scale, the components of the radio receiver and radiowaves exhibit some specific properties which are responsible for the working of a radio set. These are examples of interactions between matter and energy. The Karma theory deals with the interactions between soul and ultramicroscopic particles of matter. - 535 -

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The theory of Karma states that ultrafine material particles (Karma) are living beings. Such souls are impure due to the Further, the activities of life' involve the interac Karma particles. These interactions include the associated with the souls of all association of Karma particles. tions between impure soul and following: (a) The Karma particles of various types are attracted by the (impure) soul and the soul sets more Karma particles in its possession. This is known as influx and binding (Asrava and Bandha) of Karma. (b) The soul voluntarily or involuntarily sheds certain Karma particles. This is known as sheddins (Nirjana) of Karma. (c) The Karma particles in the possession of a soul of one kind or intensity can be transformed by the soul into Karma particles of another kind or intensity. We shall call this as the transformation of Karma particles.s In addition to Karma particles, there is pseudo-Karma (Nokarma)* matter associated with impure souls. The pseudo: Karma include the body, food, medicine apparel, family and other environments. The impare soul has the sensation of pleasure or pain due to the association or Karma and pseudo-Karma. The feelings and emotions of various kinds initiate and guide the interactions between the soul and the Karma particles mentioned above. However, soul is the master of self and the master of Karma, especially in view of the kind of interaction of type (c). For example, consider 3 students, Sheila, Ram and Padma, who have to take an examination. Suppose all three have the same type of Karma particles associated with their souls. However, Padma studies and prepares well for the examination, takes it with composure and ends up with a good grade. Thus Padma succeeds in transforming the unfavorable Karma particles in her possession. Ram and Sheila fail the examination. Ram sets upset and angry. He blames his Karma and pseudo-Karma (teacher, books, the system, weather, etc.) for his failure. He feels miserable and accumulates more undesirable Karma particles. Sheila takes her failure in stride and makes a determination to study regularly in the future. Obviously, she accumulates particles which are of different kind from those. obtained by Ram. It should be remarked that it is only the impure souls which experience pleasure and pain throush their bodies, Further, each individual soul is independent. The pseudo-Karmas such as a teacher, a visit to the temple, going to a movie or a health spa, may or may not give rise to the feelings and emotions of one kind or another. Thus the same pseudo-Karma may result in the influx of Karmas of different types and intensities in different individuals. This can be compared to a chemical reaction which proceeds differently and, in certain cases, results in - 536 --

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different products, depending on the experimental conditions. In any given situation, characterized by the presence of a set of Karma and pseudo-Karma in one's possession, any individual may have (or may lack) the willpower to mould one's feelings and emotions. Consequently, the person can control, to a lesser or a greater extent, the experience of the Karma in his/her possession and he/she can also influence the influx of new Karma particles. 5 This is the phenomenon of mind over matter. The realization of the fact that soul is different from the matetial particles (Karma and pseudo-Karma) and that a pure soul is not influenced by material particles is known as the science of differentiation (Bhedavijnana). This leads to penance (Tapa) which is the absence of feelings and emotions-absence of all desires. This causes sheddings of Karma and cuts of the influx of new Karma particles. Eventually, the soul sheds off all Karma particles and attains salvation (Nirvana). Accordings to Jainism, each individual pure soul is God. It has the attribures of infinite perception (Anant Darsana), infinite knowledge (Ananta Jnana) and infinite bliss (Ananta Sukha). Obviously, having the desire to attain salvation or the desire to accumulate 'good' Karma is improper. The right way is just to inculcate human qualities to live every moment of life being guided by the three jewels of Jainism. However, this is a difficult path and one can only try one's best. The Doctrine of Seven Aspects, Relativity and Quantum Mechanics The Jain doctrine of seven aspects (Syaduada or Anekanta) is unique in Indian Philosophy. It states that the result of an observation depends on the viewpoint of the observer. There are seven aspects which are useful in the observation and interpretation of the entities and events that occur in the universe : 1. The positive aspect (Syadasti). 2. The negative aspect (Syatnasti). 3. The confluence of positive and negative aspects (Syadastinasti). 4. The inexpressible aspect (Syadavaktauya). 5. The positive inexpressible aspect (Syadasti Avaktavya). 6. The negative inexpressible aspect (Syannasti Avaktavya). 7. The confluence of positive and negative inexpressible aspect (Syadastinasti Avaktavya). It is rather difficult to understand the full implications of the doctrine of the seven aspects. On the surface, the positive, negative and inexpressible aspects, and, their confluence appear to be inconsistent, but, these different aspects are quite compatible with each other. For example consider the following: (a) Is a tea kettle indestructible ? According to the law of conservation of matter and energy, the tea kettle is indestructible. This is, say, the positive aspect. However, the tea kettle is 68 - 537

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subject to a variety of transformations. It can be broken into pieces and can be turned into some other object. Thus from this viewpoint, it is not indestructible. This is the negative aspect. A compromise of positive and negative aspects can be easily made in this case. (b) Is a magnetic field associated with an electrically charged sphere placed in a laboratory ? According to modern science, there is no magnetic field associated with a charge at rest. However, there is a magnetic field associated with a charge in motion. Thus if scientist in the laboratory performs an experiment to detect the magnetic field due to the charged sphere, the result will be negative. However, if an astronaut on a spacecraft performs the same experiment, he will detect a magnetic field due to the charged sphere because he is in relative inotion with respect to the charged sphere. (c) If a coin is tossed, will it come up heads or tails ? Obviously, it is impossible to predict the outcome of the toss. This is the inexpressible aspect. Now if the coin is tossed 20 times, it is reasonable to expect that it will come up heads 10 times. However, in any given set of 20 tosses, there is a certain finite probability of its coming up no heads at all, there is a certain finite probability of it coming up heads only once, there is a certain finite probability of its coming up heads twice, and so on and so forth. Obviously, the answer to the question depends on the point of view adopted in answering it. (d) Consider a ball tied to the end of a string being whirled round and round at a constant speed. It is fairly easy to determine the position of the ball at any instant of time. Now according to modern science, a hydrogen atom consists of an electron revolving around a proton. In this instance, it is not possible to predict the position of the electron precisely. This is the inexpressible aspect. Now if we determine the positions of the electrons of a large number of hydrogen atoms at a given time ( or if we determine the positions of the electron of a single hydrogen atom at different instants of time ), it is found that there is a dcfinite probability of finding the electrons (electron) at a distance of about 0.0000000053 cm. from the protons (proton ). Note the similarity between the present experiment and the experiment of tossing a coin described in the previous example. There is a rich variety of experiments in modern science which illustrate the doctrine of seven aspects. According to Einstein's theory of relativity, the result of an observation depends on the relative motion of the frames of reference in which the body being observed and the observer are situated. Thus, if an astronaut in a speeding spaceship, observes the length of rod, the time interval between two events and the magnetic field due to a charged sphere, all placed in a laboratory, his observations - 538 -

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will differ from those of a scientist in the laboratory. Some consequences of the theory of relativity, which have been verified experimentally, are : 1. The mass of a particle increases with its velocity. 2. Energy=(mass) (velocity of light ).2 This is the famous mass-energy equivalence equation which indicates that mass can be converted into energy and the energy can be converted into mass. A certain amount of mass is totally annihilated and converted into energy in atomic reactors. In the Phenomenon of pair producton, energy is converted into mass, i.e., a pair of electron and positron (positively charged electron ) is created out of energy According to modern science, in certain experiments, light waves ( electro. magnetic waves ) exhibit the properties of wave motion and in certain other experiments, they behave like particles known as quanta. Quantum mechanics is the branch of science which deals with the motion of quanta. A fundamental postulate of quantum mechanics ( which is also known as wave mechanics ) is Heisenberg's uncertainty principle (or the principle of indeterminacy). It states that it is impossible to simultaneously determine the precise position and the precise momentum (mxv) of a particle. Similarly, it is not possible to simultaneously determine the precise energy of a particle at a given instant of time. Much of modern scientific research is based on the principle of indetermincy and on quantum mechanics. Further, there is the branch of science called the relativistic quantum mechanics in which aspects of the theory of relativity are incopporated in quantum mechanies. Researches in quantum mechanics and relativistic quantum mechanics have led to a great deal of scientific progress. At present, it is not possible to establish a one to one correspondence between the doctrine of seven aspects, and, the theories of relativity, quantum mechanics and relativistic quantum mechanics. However, it is evident that the principle of uncertainty is somewhat similar to the inex; pressibility aspect, and, the theories of relativity and quantum mechanics are parallel to the Jain doctrine of seven aspects. To a scientist, the theories of relativity and quantum mechanics provide powerful tools for scientific research and progress. To a human being, the doctrine of seven aspects, not only provides a means of achieving the proper perspective and the proper knowledge, but it also furnishes an effective means of living at peace with the self and the surroundings. The proper perspective, the proper knowledge and the proper action can result only if we understand the various viewpoints. Peace and harmony can come only if we try to understand others position. Thus the doctrine of seven aspects is the basis for acquiring the knowledge of the universe and it is also fundamental for adopting the proper life-style. It should be emphasized that understanding others viewpoint leads to the absence of anger (KRODHA), pride (MANA ), deceit (MAYA) and greed ( LOBHA). This results in the shedding of KARMA particles and the prevention of the influx (SAMVARA ) of new KARMA particles. - 539 -

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Matter and Energy According to Jainism, matter (Pudgala) has the following four attributes : Touch (Sparsa), taste (Rasa), smell (Gandha) and color (Varna). Touch is of two kinds : Smooth (Snigdha) and rough (Rooksa). The Sanskrit words Sparsa, Snigdha and Rooksa have the common meanings touch, smooth and rough, respectively. However, in Sarvarthasiddhi, Acarya Pujyapada has written Snigdharooksatvaguoanimittavidyut. This literally means that lishtning is the result of the Snigdha and Rooksa attributes. On this basis, Prof. G. R. Jain has identified the Snigdha and Rooksa kinds of Sparsa with the positive and negative kinds of elecirical charges. Thus Sparsa refers to electrical charge. Further, color (Varna) can be related to the characteri tic radiation emitted and absorbed by the nuclei, atoms and molecules of the various kind. Possibly, the words Rasa and Gandha also do not have their common literal meanings in this context. This may also apply to the words Asti, Nasti and Astinasti of the doctrine of seven aspects. Inicidentally, the names given by the modern scientists to the attributes of some elementary particles are charm, flavor and color. In this context, these words also have meanings at variance with their common meanings. One remarkable aspect of the Jain concept of matter (Pudgala) is that light, heat, sound, images, etc., have been enumerated as the transformations of matter (Pudgala).? The equivalence of mass and energy which is a consequence of the theory of relativity is in complete agreement with this concept of Jain theory of matter. Further, the Jainas say that the binding of the various particles occurs due to the Snigdha and Ruksa attributes. This is also in agreement with modern Science. Conclusion It is evident from the above discussion that the broad premises of Jainism and modern scienee agree to a great extent. Further, there is a lot of room for scientific study as far as the Jain concepts of universe, matter and souls are concerned. An objective study of the Jain principles may bring out some detailed agreement between Jain concepts and modern science. References 1. The Sanskrit word SAMYAK means rational and proper. 2. PRAMANANAYAIRAHIGAMAH-TATTVARTHASUTRA by UMA SWAMI, Chapter 1, SUTRA 6. It means that the knowledge is attained by means of experimentation ( experimental proof ) and logical thinking. This includes (a) change of Karma of one subclass to Karma of another subclass (Sankramana and Udvelana). (b) decrease in intensity and duration (Apakarsana) and (c) increase in intensity and duration (Utkar 3. - 540 -

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sana) of Karma Tattvarthasutra (Hindi) by Pt. Phool Chandra ji Siddhantashastri, published by Varni Granthmala, Varanasi, First edition pages 395,398-404. Also, see Gommatsara Karmakanda, Gatha 409. 4. Ibid, Gatha 3. Nokarma is also known as Nimitta 5. Tattuarthasutra by Umaswami, Chapter 6, Sutra 6. The type of incoming Karma particles depends on the following: (a) intensity of feelings, (b) intentional of unintentional nature of actions, (c) type of pseudo-Karma and (d) capability of the individual. 6. Cosmology : Old and New by Prof. G. R. Jain. published by Bhartiya Joana Pitha, 2nd edition, pp. viii-ix. lekhasAra jaina dharma aura Adhunika vijJAna : eka tulanAtmaka adhyayana DA0 dulIcandra jaina, yA kAleja, nyUyArka, amarIkA vastutaH vijJAna aura dharma eka hI sikke ke do pahalU haiN| dharma hameM jIvana meM jIne kI kalA sikhAtA hai| vijJAna jagata ke sabhI dravyoM aura ghaTanAoM kI vyAkhyA karane aura hamAre jIvana ko bhautikataH sukhI banAne kA prayAsa kara hamAre dhArmika jIvana ko unnata banAne meM yogadAna karatA hai| vijJAna nirIkSaNa, parIkSaNa evaM siddhAntIkaraNa ko prakriyA dvArA pUrvAgraha rahita paddhati ko apanAtA hai evaM hamAre jJAna tathA kriyAoM ko prabhAvita karatA hai| jaina dharma ke anusAra bhI dhArmika jIvana ke lie ratnatraya kA mArga batAyA hai| darzana nirIkSaNa kA pratIka hai, jJAna parIkSaNa kA pratIka hai aura caritra inake prayoga aura vyApakIkaraNa kI saMbhAvanA kA pratIka hai| - jaina dharma kA karmavAda bhI karmakaNa aura AtmA ke saMbaMdhoM ke AdhAra para jIvana ko mukti dilAne kA mArga prazasta karatA hai| karmoM ke sAtha nokarma bhI rahate haiN| inakI prakRti kA prabhAva hamAre jIvana para par3atA hai| inakI bhinnatA ke kAraNa hI eka hI kakSA meM par3hane vAle tIna vidyArthiyoM kA parIkSAphala bhinna-bhinna hotA hai| vastutaH sasArI jIva hI duHkha evaM sukha kA anubhava karatA hai, parantu usameM Izvara banane kI kSamatA hai| ina karmoM kA vilagana evaM naye karmoM kA anAgamana hI hamAre jIvana : sakatA hai| isa viSaya para aba vaijJAnika bhI dhyAna dene lage haiN| jaina dharma kA syAdvAda Aja ke sApekSatAvAda se kahIM Age haiM / vaha to gUDha kvAnTama siddhAnta kA hI eka IsApUrva yugIna rUpa hai| isake anusAra, vastu yA ghaTanA kA vivecana nirdeza bindu para nirbhara karatA hai| isIliye aneka vivaraNa sApekSatAdhArita kvAnTama yAMtrikI ke AdhAra para hI diye jA sakate hai / Aja ke ina siddhAntoM ko syAdvAda kA samAntara to mAnA hI jA sakatA hai / jaina dharma ke anusAra, padArtha aura UrjA eka hI dravya ke rUpa haiN| kvAnTamavAda ne yahI tarka tathA goM se siddha kiyA hai| isI prakAra, do kaNoM ke bIca sthAyI saMyoga unake virodhI vidyut guNoM ke kAraNa hotA hai, yaha mAnyatA bhI pUrNataH vijJAna samarthita hai| isa prakAra jainadharma ke siddhAnta aura Adhunika vijJAna paryApta aMzoM meM eka-dUsare se sahamata haiM / phira bhI, jaina dhAraNAoM ko vaijJAnika rUpa se adhyayana karane kI paryApta AvazyakatA hai| -541 -

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SOME REMARKS ON THE PRAMANYA-VADA OF JAINISM Dr. Atsushi Uno, Hiroshima University, Hiroshima, Japan The pramanya-vada deals with a problem how the truth value of a cognition is determined objectively and subjectively. This has for a long time been of interest to all the Indian philosophical systems, as was the problem of the knowledge and the means thereof. As regards the determination of the truth value of a cognition, viz. truth (pramanya) and falsity (apramanya), most of the philosophical systems accept either of the two alternatives : whether the truth value of cognition, in origination (utpatti) and apprehension ( jnapti), is produced by its intrinsic conditions (svatah), or by some additional conditions (paralah). To confine the discussion to the 'truth' of a cognition, the determinant of svatastva in its origination, comprises all the possible conditions which produce the mere cognition (inana-matrotpadakakarana-samagri), whereas that in its apprehension is included factors which bring about the apprehension of the mere cognition (jnanagrahaka-karana-samagri). A cognition is seid to be originated or apprehended as true externally (paratah), only after some additional necessary conditions are added to either of the afore-said determinants. This topic was first developed by the Mimamsakas concerning the validity of Vedic scriptures as source of all cognitions and as such was basically confined to the scope of verbal testimony (sabda, agama) only, later to have been dealt with in relation to other sources of cognition, or better, to all kinds of cognition. Though the Sanskrit term pramanya may have originally been understood to be equivalent to pramaratva signifying a property in a means of cognition, both of the terms are generally taken, in an epistemological sense, to mean an abstract property ascribed to a true cognition, thus being identical with pramatva. In his Sarvadarsanasamgraha (Jaimini-darsana), Madhava quotes two verses which summarize the views of four principl systems viz, the Samkyaas, Naiyayikas, Bauddhas and Mimamsakas as follows :1 pramanatvaprmanatve svatah samkhyah samasritah, naiyayikas te parathi saugatas caramam svatah. prathamam paratah prahuh pramanyam veda-vadinah, pramanatvam svatah prahuh paratas capramanatvam. Among these four views, the first one seems not to be found in any extant Samkhya text. It might have possibly been dealt with in some of the extinct texts -542 -

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belonging to this system. The view attributed to the Buddhists in the above verse is neither traceable to any available Buddhist texts nor consistent with any tenet found in them. It is very likely that the view in question was either thus psotulated in conformity with the Buddhist doctrine anityatva (ksai ikatva), or maintained by a particular Buddhist school whose source materials have been buried in oblivion long since. In short, the combinations of the two truth values and two-fold determinant mode (svatastva and paratastva) may be tabulated as follows : truth (1) svatah (origination, apprehension) Mimasaka, Sankara-vedantin, Samkhya (2) paratah (origination, apprehension) Nyaya-Vaisesika falsity (1) svatah (origination, apprehension) Samkhya (2) paratah (origination, apprehension) Mimamsaka, Sankara-vedantin, Nyaa-Naisesika Unlike the Nyaya.Vaisesikas and others, the Jainas regard the pramana as a true knowledge which has subjective cognitive fuunction or faculty, and it denotes its resultant cognition as well as its process, a Devasuri (1080-1169) explains in his Pramananayatattvaloka (PNT) that the truth of cognition is the consistency of cognition with the object, and the falsity is the inconsistency of cognition with the object, (I. 18, 19). He further exemplifies the above contention in his own commentary Syadvadaratnakara (SVR) as follows : This consistency of knowledge with the object must be with regard to the object different from the self (=knowledge, cognition), since for anything to be inconsistent with itself is absurd. Thus any cognition is true in relation to itself, and there is no false cognition. On the other hand, in relation to objects other than the self some cognitions are right and the others are false (I. 19).3 And what is established by pramana is its result (anantaryena phalam) and the other is the mediated one (parampar yena phalam) (VI. 1, 2). Out of the two, the mediate result, being that of all kinds of knowledge except for kevalajnana, consists of the judgement of acquiring (upadana), that of abondoning (hana) and that of indifference (upeksa), whereas the former is the annihilation of ignorance (ajnananivstti) which is nothing but the determination of the self and the others (sva-paravyavasiti) (VI. 3, 4, 5). Furthermore, the result is neither exclusively different from nor totally the same as the knowledge (pramana) accordidg to the Jaina theory of non-absolutism (syad-vada); hence the result is, in a way, its pramana (VI. 6, 7, 8). Such being the case, truth is understood to be a property attributed to a true cognition. and is dependent on the consistency with the objects other than the self. Devasuri holds in his PNT that truth and falsity are in their origination and determined externally only, while they are ascertained in their apprehension exter - 543 -

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nally or internally (I.20). Thus like other Indian realists, the Jainas try to seek truth or falsity in terms of consistency of cognition with objects other than itself, and the truth value is not to be attributed to pramana as a means of cognition. Devasuri further elucidates in SVR that, these values are internally ascertained when the object is well-acquainted by repeated experience (abhyasa-dasayam).4 A similar idea is found in the Pariks amukhasutra (PM) of Manikyanandin and its commentary Prameyakamalamartanda (PKM) by Prabhacandra", to which Devasuri undoubtedly owed his work. Take for instance one's own palm, one need not resort to any means other than jnanagrahaka, it being internally known to be true. But, in the case of an unacquainted object, the first cognition arises, is followed by voli tional action to acquire the object (pravstti), and therefrom the second cognition is obtained. The truth of the first cognition which has produced action towards the object (pravartaka-jnana) is ascertained through the second cognition, in accordance as the latter is a subsequent confirmatory cognition (samvadaka-jnana, samvadin, avisamvadin) or a cognition of pragmatic consequences (arthakriya-jnana) etc. in relation to the former. In this case, the samvadaka-jnana or arthakriya-jnana etc. is accepted to be true by the Jainas, without resorting to further verification, and thus the infinite regress is evaded. So far as the external determination is concerned, truth and falsity in origination and apprehension depend on excellence (guma) and deficiency (dosa) respectively; thus the Jainas postulate two distinct positive factors. But suppose a cognition is first originated and apprehended as true, as the Mimamsakas hold, independent of any other means, and it is changed into a false one only by subsequent deficiencies. Then only one determinant viz. dosa is to be accepted. Does it necessarily follow that the absence of dona which determines the truth might signify nothing but excellence (guna)? On the other hand, if, like the view attributed to the Buddhists by Madhavacarya, falsity is originated and apprehended internally and is developed into truth by subsequent positive factor viz. guna, then is the absence of guna not identical with dosa? All the polemic works dealing with this topic are invariably devoted to the inquiry into the characteristics of guna and dosa with a detailed and subtle discussion. Here such controversy is passed over. The peculiarities of the Jaina theory might be summed up as follows: 1. The determination of the truth value of a cognition has been examined hitherto from two-fold aspect viz. utpatti and jnapti, according to general treatises like SVR etc. However, Prabhacandra ( 980-1065 ) in his PKM aud Nyayakumudacandra (NKC) establishes three-fold of division viz. utpatti, jnapti and svakarya. The term svakarya ( the result of pramana ) is intended to conform with the aforesaid phala, as is contrasted with pramana, which consists of pravrtti, nivrtti and upkesa. Though apprehension (jnapti ) invariably presupposes, with the exception of the case of a well-acquainted object ( abhyasita-visaya ), pravrtti by which to verify - 544 -

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the truth value, yet pravstti and the like, as the results of pramana, are here postulated for the scrutiny whether such actions are necessarily preceded by the awareness of the truth value viz: truth or falsity. Prabhacandra applies the same rule to the case of sva-karya. The idea of pravstti is here introduced from two distinctive standpoints. In the case of jnapti, pravitt i is employed as a volitional action which determines the truth value, whereas the bone of contention, in the case of svakarya, centrs about whether such responsive behaviour viz. praustti (inclusive of nivetti and upeksa) is determined by the apprehension of the truth value of cognition. Thus pravrtii has a double character; one is to determine the truth value, and the other is to be determined by the truth value. Anantavirya ( 12th cent. ) in his prame yaratnamala, another commentary on PM modelled after PKM, establishes two-fold of division viz, urpatti and sva-karya." In this case, the term sva-karya refers to the two aspects : one is determination of object' (visaya-paricchili) which involves utpatti, and the other is subsequent response towards the object like pravstti etc. Tnis two-fold division seems to be a more faithful interpretation to the original aphorism of PM than Prabhacandra's., in conformity with the afore-said division of peamana and prawiana-phala, whether mediate or immediate. 2. The later Nyaya-Vaisesikas like Vaca spatimigra and Udayana try to avoid infinite regress by postulating some kinds of self-valid knowledge which require no further confirmation. The Jainas also stand on the same footing with them, in saying 'On some occasions truth is apprehended at once, like in the case of primal perceptual cognition unconfirmed by repeated experiences. Since such cognition is never ascertained to stand in unfailing correspondence with the object, its truth is apprehended by a subsequent confirmatory congnitien of the same object, by a cognition of its pragmatic consequences, or by a cognition of object concomitant with it. And the truth of cognition of this kind in self-evident and there is no loophole for the charge of infinite regress.' such a presumption is quite an unescapable fate to those who maintain the external determination of the truth value of cognition. 3. The apprehension (jnopti) is not always fixed either internally or externally. The truth value of any cognition is apprehended from the outset of its origination when the object is well-acquainted by repeated experiences. This is the idea generally held among the Jainas. With all my limited research, it is very likely that Vidyanandin or Manikyanandin was the first Jaina to take up this view.10 However, such theory was not a monopoly of the Jainas alone, but seems to have been borrowed from such Buddhist works as Tattvasamgrahah and its commentary Panjica. In the latter work, four alternatives are first set forth and are finally rejected on the strngth of the view that such manifold congruous combination of two values and two-fold determinant mode (viz, svat astva and paratstva) are of an 69 - 545 -

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unrestricted or unfixed (ani yama) nature.11 This bone of contention quite agrees with the Jainas. The Navya-naiyayikas also came later to hold a similar view, 12 in saying that the truth value of a cognition need not be proved if there is not the slightest doubt about it, and any motiveless doubt of a possible contradiction is of no account. References 1. Sarvadarsanasamgraha, Government Oriental Series, Class A, No. 4, p. 279. 2. The term 'buddhi' synonymous with 'jnana' is generally understood to have three meanings. Athalye explains to this effect in the following way. "First the act of knowing, which may be called 'understanding'; secondly the instrument of knowledge which is 'intellect, and thirdly the product of the act of knowing, which is 'cognition. It is the last sense that the word is invariably used in Nyaya and Vaisesika philosophies." (Tarkasamgraha. Bombay Sanskrit Series, No. LV, second ed., p. 173) There is a divergence of opinions, among scholars, about English equivalents to 'jnana' etc. (Cf. Ingalls, Materials for the Study of NavyaNyaya, p. 29 ft.; Matilal, The Navya-nyaya Doctrine of Negation, p. 6 st.) In this thesis I have tried to use "cognition for the Sanskrit term 'jaana', in the third meaning, so long as the truth value is taken into consideration in terms of its locus. In Jainism, however, jnana' is primarily understood to refer to the first and the second meanings and secondarily even to the third meaning, thus being applicable to the widest denotations, as contrasted with other similar Sanskrit terms. Every school lays an emphsis on a particular aspect denoted by 'jnana', so it seems almost impossible to give a precise English translation to the 'joana' shared in common by every school. In Jainism, 'pramana' is considered a true knowledge (samyag-jnana). Such being the case, for the terms jnana' and 'pramana' I can hardly give a precise English equivalent, and thus some ambiguity and confusion cannot be avoided. 3. PNT, I. 19, 20. jnanasya prameyavyabhicaritvam pramanyam iti. tad itarat tvapramanyam; SVR, Poona edition, p. 240. prameya-vyabhicaritvam ca jnanasya sva-vyatirikta-grahyapeksaiva laksaniyam. svasmin vpabhicaritvasambhavatvat. tena sarvam jnanam svapeksaya pramanam eva na pramanabhasah. bahir-arthapeksaya tu kim cit pramanam kim cit punas tad-abhasam. PNT, I. 20, tad ubhayam utpattau parata eva jnaptau tu svatah paratas ceti. SVR, p. 249ff. anabhyasa-dasayam paratah pratipadyata iti. kutah pratiyata iti cet, anabhyasa-dasayam pramanyam parato joanate sama. - 546 -

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yapadatvad ity ata iti brumah yadi hi jnanena sva-pramanyam svayam eva jnayeta yathartho-paricchedakam aham astiti, tada pramanapramanam vedam jnaam iti pramanya-samsayah kadacid api notpadyate jna natva-samsayavat. 5. PM, I. 6, tat-pramanyam svatah paratas ceti.; PKM, ed. by Mahenda Kumar, loc. cit., p. 149ff. 6. PKM, p. 149ff.; NKC, ed. by Mahendra Kumar, vol. 1. p. 199ff. 7. Prameyaratnamala, ed. by Phoolcanra & Valacandra, p. 19ff. 8. Nyayauarttikatatparyatika, Kashi Skt. Series 24, p. 13; Nyayavarttika tatpryaparisuddhi, Bib, Ind., pp. 119-120. Pramanamimasa, Singhi Jain Series No. 9, p. 6 (I. 1. viii), kvacit paratah pramany-niscayah, yatha anabhyasa-pasapanne pratyakse. na hi tat arthena glhitavyabhicaram iti tad eka-visayat samvadakata joanatarad va, arthakriya nirbhasad va nantariyartha darsanad va tasya pramanya nisciyate. tesam ca svatah pramanya-niscayan nanavasthadi-dausthyava kaseh. 10. There are no fixed opinions available among scholars about the dates of the said two logicians. Dr. Mahendra Kumar agrees with Pt. Kothiya that Vidyanandin flourished in 775-840, while he fixed the date of Manikyanandin in 993-1053. Cf. Aptapariksa, ed. by Kothiya, Intr. pp. 26-51; Siddhiviniscaya, vol. 1., ed. by Mahendra Kumar, Intr. pp. 49-50. Tattvarthaslokavartika, ed. by Manoharlal, p. 177, tatrabhasat pramanatvam niscitah svata eva nah, anabhyase tu parata ity ahuh pecid amjasa (115). tac ca syadvadinam eva svartha-niscayanat sthitam, na tu svaniseayonmuktanihsesa-joanavacinam (127). kvacid atyantabhyasat syatah pramanatvasya niscayan nanayasthadi-dosah, kvadid ahabhyasat paratas tasya vyavasthiter navyaptir ity etad api syodvadinam eva parmathatah siddhyet svartha-niscayopagamat, na punah svarupa-niscaya-rahita-sakala samveda-vadinam anavasthadyanusamgasya tad-avasthatvat.... 11. Cf. Pramanamimamsa, op. cit., Bhasatippanani, pp. 16-19. Tattvasamgraha, 3100, abhyasikam yatha jnanam yramanam gamyate svatah, mithya-jnanam catha kimcid apramanam svatan sthitam.; Panjika, on 3123, na hi bauddhair esam caturnam ekatamo 'pi pakso' bhisto 'niyama-paksasyestatvat, tatha hi--ubhayam apy eiat kimcit szatah kimcit paratah iti purvam upavarnitam. ata eva paksa-catustayopanyasr 'py ayuktah. pancama-paksasya sambhavat. Tattvacintarnani, Bib. Ind., pp. 277-79, 282-84; S. C. Chatterjee, The Nyaya Theory of Knowledge, p. 99. 12. - 547 -

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lekhasAra jaina prAmANyavAda para eka TippaNI DA0 AtsuzI yUno, hirozimA vizvavidyAlaya, hirozimA, jApAna prAmANyavAda jJAna kI satyatA ko vastuniSTha yA jJAtAniSTha rUpa se vicAra karatA hai| isa para prAyaH sabhI bhAratIya darzanoM ne vicAra kiyA hai| jJAna kA prAmANya do prakAra se saMbhava hai : svataH aura parataH / jJAna-mAtrotpAdaka kAraNa sAmagrI isameM svataH prAmANya utpanna karatI hai jabaki jJAna-grAhaka-kAraNa sAmagrI se jJAna meM parataH prAmANya AtA hai| prAmANyavAda para sarvaprathama mImAMsakoM ne vicAra kiyA thaa| unhoMne Agama ke AdhAra para jJAna kA prAmANya svIkAra kiyA thaa| sarvadarzana saMgraha meM cAra pramukha bhAratIya darzanoM kA etadviSayaka mata prakaTa kiyA gayA hai jisakA saMkSepaNa nimna haiM : jJAna kA prAmANya (i) svataH (utpatti, jJapti) mImAMsaka, sAMkhya, zaMkara vedAnta (ii) parataH (utpatti, jJapti) nyAya-vaizeSika jJAna kA aprAmANya (i) svataH (utpatti, jJapti) : sAMkhya (ii) parataH : mImAMsaka, nyAya, vedAnta nyAya ke viparyAsa meM jaina jJAna ko jJAtAniSThatA ke AdhAra para pramANa mAnate hai| devasUri ne pramANanayatatvAloka tathA syAdvAdaratnAkara meM isa viSaya meM yahI tathya spaSTa kiyA hai| isake anusAra, utpatti ke samaya prAmANya parataH hI hotA hai jaba ki jJapti ke samaya yaha svataH bhI ho sakatA hai aura parataH bhI ho sakatA hai| isa viSaya meM parIkSAmukha tathA prameyakamalamAttaMDa bhI draSTavya hai / jJAna kA prAmANya, utpatti yA jJapti dazA meM guNa-doSoM para nirbhara karatA hai| doSoM ke kAraNa jJAna meM aprAmANya AtA hai| mImAMsakoM aura bauddhoM ne ina guNoM aura doSoM para vicAra kiyA hai| lekina jaina dArzanikoM ne isa para vizeSa carcA nahIM kI hai| prAmANyavAda ke saMbaMdha meM jaina mata ko nimna prakAra saMkSepita kiyA jA sakatA hai : (1) jJAna ke prAmANya kA vicAra utpatti tathA jJapti dazA ke AdhAra para kiyA jAtA hai| prabhAcaMdra ne isameM svakArya ko tIsarI dazA bhI jor3a dI hai| jJapti ke lie pravRtti Avazyaka hai jo aicchika kriyA para nirbhara karatI hai| yaha pravRtti na kevala jJAna ko pramANatA detI hai apitu isakA nirdhAraNa bhI pramANatA ke AdhAra para hI hotA hai / anantavIrya ne prameyaratnamAlA meM prAmANya ko utpatti evaM svakArya dazA meM viSaya paricchitti aura pravRtti ke rUpa meM nirUpita kiyA hai| (II) nyAya-vaizeSikoM ke samAna jainoM ne bhI anavasthA ko dUra karane ke lie kucha svayaM siddha jJAna mAne haiM jinakA prAmANya siddha karane kI AvazyakatA nahIM hai| (III) jJapti ke viSaya meM yaha nizcita nahIM rahatA ki yaha svataH hI hotI hai yA parataH / yaha jJAnotpatti kI dazA evaM vastu-paricaya para nirbhara karatI hai| vidyAnaMdi aura mANikyanaMdi kA yaha mata tatvasaMgraha aura usakI paMjikA ke samAna granthoM ke AdhAra para banA pratIta hotA hai| navya naiyAyikoM ne bhI bAda meM isI ke anurUpa mata svIkAra kiyA hai| -548

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THE TALE OF THE ELEPHANT DRIVER IN ITS AVASYAKA VERSION Adelheid Mette* University of Munich, W. Germany The tale of the elephant driver (mintha) better known after its first and last part under the title of "The cunning woman with the anklet and the jackal"l was composed in Sanskrit slokas by Hemacandra in his Parisistaparvan (II 446-640). This version (written between 1159 and 1173 A D) was edited, translated, retold and compared with its parallels known till 1914 by H. JACOBI. J. HERTEL and J. J. MEYER.2 A condensed summary of its six parts should be good enough to recall the outlines of the story. I: A young man falls in love with a married woman whom he caught sight of while she was bathing. By means of a semantic message which is transmitted by a wandering nun (parivrajika) she calls him to a rendezvous.3 II: In the night of love the sleepers are discovered by the lady's fatherin-law who steals one of her anklets (nupura) for evidence. But she succeeds in convincing her husband of her innocence and she is even able to deceive the yaksa through whose legs she has to pass as an ordeal.4 III: The deceived father-in-law can't sleep any more being so grieved by all that has happened. For this reason he is well fit to guard the king's harem by night Here he notices that one of the queens betrays the king with an elephant driver. While the old man, comforted by this event, regains his sleep, the adulteress discloses her identity when she unsuccessfully manoeuvres to conceal her fault to the inquiring king.5 IV: She and her lover succeed in avoiding penalty of death because of his skill in handling an elephant whom he is capable of turning back after standing on only one foot above an abyss. The lovers are sent in exile. V: The queen betrays and leaves the elephant driver and runs off with a robber. The robber forsakes her at the shore of a river and leaves her taking all her goods with him. The elephant driver is taken as the robber and consequently condemned to death. After his death he becomes a vyantara god.? My English translation was supervised by Miss stud. phil Barbara Fraenkel. - 549 -

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VI : The vyantara god sees his former lover sitting forsaken in the reeds. To lead her on to the right path of the Jaina religion he gives her an example of her misbehaviour: by magic he creates a jackal who looses his prey because he is greedy for a tastier meal. 8 For HERTEL it was clear that Hemacandra was the first author to join the motifs to this tale from different literary sources where they occurred, and also JACOBI was not able to find a single original text which Hemacandra could have used. In 1962 The Prakrit Text Society has published the Akhyanakamanikosa of Nemicandra with the vstti composed in 1135 A. D. by Amradeva. This commentry also contains an account of parts I-V of our story in 117 Prakrit arya stanzas written at least 25 years earlier than the Parisistaparvan.' But of far greater interest is another text, likewise inaccessible at the times of JACOBI and HERTEL and doubtlessly the source for Amradeva and Hemacandra as well. This is the Avasyaka commentary in its divided tradition of curni and tika (the latter represented by Haribhadra and Malayagiri). In the treasure of stories, which this tradition presents to us, there is also included an older version of the mintha-katha in its complexity (parts I-VI) by which this can be dated back to at least the 7th century A. D. (at that time the Avasyaka-curni attained its literary form) 10 But already in verse 846 of the Avasyaka-niryukti to which the concerning passage of the prose commentaries (curni and tika) belongs, the catchword mintha is mentioned. The purpose of this catchword was to give a hint how the technical term akama-nirjara unvoluntary extinction of karman'll should be explained by the expounders of Jain doctrine : the elephant driver of our story, when condemned to death, suffers from thirst. A Jain believer promises to bring him water if in the meantime he would invoke the arhats. While doing so the mintha dies thus performing akama-nirjara. The compiler of the niryukti-several centuries older than the literary wording of the curni12 while choosing the catchword mintha must have been acquainted at least with those parts of the story in which the elephant driver figures. To get a morerqualified judgement of the age if not of the whole composition but at least of the formulation of its single parts in Prakrit language we must examine the text itself as given in the Avasyaka-curni. The inserted stanzas, whose high number in this generally rather plain set-up is astonishing, deserve our special interest. There are 11 stanzas spread all over the text : vv. I seq. are composed in the arya meter, 13 v. 3 is a sloka (sanskrit), v. 4 a prthvi (sanskrit), v. 5 an arya of the older type, v. 6 a sloka (sanskrit, a well-known subhasita), v. 7 a vaitaliya, vv.8 seq. are tristubhs, vv. 10 seq. slokas. The variety of meters is of course an indicator of the undeniable fact that the whole of the story was a contamination. On the other hand some of the verses prove to be of a considerable age as they are counterparts to verses of the Pali jataka - 550 -

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(vv.8-11) or composed in meters not used in more recent poetry (vv.5 and 7). The most conspicious of the meters is the older form of the arya as represented by v.5, which belongs to the second part of the story. Although not recognized by the editor of the cargi and requiring the slight alteration from vilakkho (=vilaksah 'confused', a late adjective) to vilakkha (vilaksya 'being confused, baffled', abso lutive) in its first pada this stanza is nevertheless unmistakable: the form ahayam for aham and the particle khu show clearly that a metrical feature is intended. In this way we are able to trace this very rare type of meter in a non-canonical Jain text for the first time. It was known so far as "restricted to the very oldest Jain texts, viz. Ayara 1, 9, Suyagada 1, 4 and (partly) Uttarajjhaya 8"14 and to some likewise very old poems of the Buddhist Pali canon; here ALSDORF counted 43 instances, one of them in the Telapatta-jataka (no 96)15, that means in respect of its source comparable to the verse discovered in our text. In later times this meter was forgotten. By good luck the carni has preserved it in our case; at the same time it is characteristic for the development of the Avasyaka text tradition that in the tika the stanza has become unrecognizable. The context of the stanza shows that it is not inserted here as a quotation but belongs to the tale rightly. Its contents is the reaction of the yaksa when the lover "disguised as a pisaca has grasped the sari" of the perfidious woman and she has spoken the formula which is meant to prove her innocence, namely: "besides him who was given to me by my parents (for being my husband) if I know (i. e. if I am sexually touched by) any other man with the exeption of the pisaca, then you (the yaksa) know me". Here follows the stanza: "The yaksa, being baffled, pondered: look here, which sort of things she is contriving. Even I myself am deceived by her, there is indeed no decency in this impudent woman". (Verse 5, in the text.) If by means of the meter this part of the tale can be supposed to have been existing in the third century B.C., then this would be by far the oldest instance of the later on famous motif of 'the falsified ordeal'16 and not, as was presumed up to this time, the Greek romance of Leukippe and Kleitophon written by Achilleus. Tatios17. Here the adulterous Melite has to descend into the waters of the Styx that ascend up to the throat of a faithless woman but recede from a pure one. She is able to conquer the ordeal because in her oath she refers to a date earlier than the adultery had happened. On behalf of its earliest papyrus manuscripts this romance can be assumed to have been written at the end of the second century A. D.18 The tale of the Andabhatajataka (no, 62), where the wife of a brahmana promises to go through a fire ordeal and uses the same trick as our Nupurapandita, does not yield an earlier date because it is accounted only in the prose text, not referred to in the verses of the Jataka Pali. When Achilleus Tatios and the author of jataka 62 as well as later poets who used the motif of the falsified ordeal let the women prove their innocence by - 551

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water or fire, then they possibly recurred to the regular procedure of an ordeal. However, the kind of a trial chosen in the Nupurapanditakatha has an exact mean. ing. In Jain tales yaksas often appear as cruel demons to whom, for instance, young girls must be offered So it is according to the yaksa's nature that the woman, if she cannot stand the proof, is to be taken by him as a prey, laggai antar andena, as the curni says with a coarse expression (only the younger texts : peak of his shanks, jangha, instead of anda). Also the phrase "then you know me', which the Nupurapandita uses in her oath (see above) is to be understood in the sense of touching sexually likewise as of course 'if I know any other man' in the same sentence THEODOR ZACHARIAE in his article Scheingeburt, 191019, had already called attention to this special kind of ordeal known to him from the later versions of our tale in Sukasaptati and Parisista parvan. In connection with other instances of 'creeping through the legs' he was inclined to regard the action as an imitation of the occurrence of birth. Obviously he did not see that the point of our tale is not the coming free of the successful but, on the contrary, the imprisonment of the unsuccessful endurer. The third part of our story appearently belongs to the same layer of literature: like the earlier type of the arya meter, also the vaitaliya, the so-called "bard's meter', with a variable opening part as used in v. 7 disappeared after the period of early Buddhist and Jain literature. 20 In this case, too, the tika has not preserved the metrical feature of the first half of the stanza failing to understand the nominative aruhantiya (derivative from aruhanti like for instance dadantika from dadanti in Buddhist Hybrid Sanskrit, cf. EDGERTON, Dictionary). The king recites the stanza after the dicovery of the guilty queen: Used to climb on the maddened elephant you are afraid of the elephant made of straw. Here swooning while beaten by a lotus stalk there she does not swoon being beaten by a chain. (Verse 7, for the text see below.) The fourth part has no verses in it. It is quoted in nearly the same words by santisuri and Devendra/Nemicandra in their explanation of Uttarajj haya 22, 46 as an example for a well-trained elephant21. The four last verses (8-11) correspond to the verses 1 seq. and 4 seq. of the Culladhanuggahajataka (no. 374). In general it can be said that parallels of this kind point to an early common source lying outside of the sphere of both religions. But a closer examination of the stanzas reveals that the relationship between the two versions is complicated. The first stanza is spoken by the woman, who has forsaken her former lover (in the jataka : her husband), addressing the robber. According to the Prakrit version she says: The river appears full of water, (so that the crows are able to drink. All my goods, my friend, are in your hand. As you wish to cross over to the other side, surely you wish to get hold of my goods. (Verse 8, for the text see below.) - 552 -

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This tristtubh ought to have been spoken before the robber left the queen, in fact (I cannot see why, if not due to influence of the Pali version or its forerunner) our text cites it after the flight of the robber. The corresponding Pali sloka is better adapted to the situation : Having taken all the goods you have crossed to the other side, oh brahmana. Come back quickly; instantly you must let me too cross the river now.32 The resemblance between both versions of the first half of the next tristubh is close, but here the Prakrit text shows a difficulty in its wording : it is hard to understand the form mellevi in pada b; we would expect a passive form of the verb millai, mellai=muocati. So perhaps it will be allowed to read mellavio va instead of the transmitted aksaras mellevitava. The form janeppi in pada c surely is the absolutive, actually an Apabhramsa form (cf. PISCHEL, Prakrit Grammar $ 588) and consequently indicating a more recent poetry if compared with vv. 5 and 7. The robber answers in the Prakrit text : He who was (your) intimate since long is forsaken for the sake of another made intimate through a lie, he who is reliable for the sake of an unreliable. Knowing your innate behaviour which reasonable man could trust you ? (Verse 9, for the text see below). In the Pali version the robber's word are : For the sake of me the not intimate you exchanged your intimate, my lady, for the sake of the unreliable, the reliable one; me too, my lady, you might exchange for the sake of another man,-- I shall go far away from here. 28 If we compare both version of these stanzas a difference jumps to the eye : while in the Avasyaka text the vv. 8 seq. are tristubhs, in the Jataka only the meter of v. 2 is tristubh v. 1 being a sloka. However, the couple of verses forming a dialogue between the woman and the robber can be expected to have been composed originally in the same meter. It might be too bold to recommend the one or the other of the possible assumptions about the original shape of the tale, 24 The tristubh verse of the jataka is transmitted also as verse 4 of the Kanaverajataka (no. 318, cf. note 7, supra),25 here forming the concluding stanza after a series of slokas. Has it replaced in jataka 374 an original sloka ? The remaining stanzas of this jataka all are slokas. HERTEL already had compared the vv. 4 seq. of jataka 374 with vv. II 635 seq. of Hemachandra's Parisistaparvan; the older model which Hemachandra made use of and which we possess in the Avasayaka tradition (vv. 10 and 11, belonging to the sixth part of the story ) is more closely connected with those Pali verses. The woman says in the jataka : Oh jackal, you foolish, you stupid, unwise are you, oh jackal (jambuka ). Having lost fish and flesh seeming wretched you stand reflecting 28 70 -553

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The jackal answers : Easy to see the fault of others one's own is difficult to see. Bereaved of husband and lover, you too, I think, stand reflecting27. In Prakrit the corresponding verses are : Having let down the piece of flesh you strived for the fish, oh jackal (jambuga ). Deprived of fish and flesh you stand reflecting miserably, oh jackal ( kolhuga ). ( Verse 10, for the text see below). Oh you, wrapped in a covering of leafs, oh you, covered with reeds, deprived of husband and jackal you stand reflecting miserably, you bitch. (Verse 11, for the text see below ). Pada a of verse 11 shows the feature of the first three ganas of the arya meter, interchangeable with the first and third sloka pada in later Prakrit poetry. The first half of this verse displays a trait which is missing in the Prakrit prose tale and in the Pali prose and verse as well, but which belongs to the fable in the Pancatantra and Parisistaparvan : the robber has stolen the clothes of the woman, therefore she has to cover herself with reeds. As already HERTEL, referring to Hemachandra's version, had remarked the complier of our story has not bothered to alter the expression 'husband' (pai) in pada c. thus revealing that the incident of the mocking jackal originally did not belong to the former parts of the tale. The omission in the Akhyanakamanikosavstti gives further confirmation of this fact. The remaining stanzas of our text (vv. 3. 4. 6), all composed in Sanskrit, are to be considered as quotations. Haribhadra omits vv. 4 and 6, Malayagiri omits v. 6, but also in the curni quotations of this kind are rare; the transmission of a prthvi (v.4) probably is unique here. Like v. 3 this stanza should belong to the field of Kamajastra literature, while v. 6 has its source in the Canakya-niti.28 As there does not exist a critical edition of the Avasyaka curni, I here present the text of the mintha-katha according to the print of the Jainabandhu Printing Press (Indore 1928 ) with the necessary emendations made with the help of the tika?'. Supplemented words or aksaras are marked by acute brackets. (<..>). akAmanijjarAe / I: vasaMtapuraM nagaraM / tatthegA inbhavahugA naIe vhaai| anno ya taruNo taM daThU bhaNai suNhAyaM te pucchai esa naI mattavANakaroru / ee ya naIrukkhA . bayaM ca pAesu te paNayA // 1 // tAhe sA vi taM bhaNai subhagA hoMtu naImo ciraM ca jIvaMtu je naIrukkhA / genna i TIEMT fyri 413 11211 - 554 -

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tAhe so tIe Na gharaM vA bAraM vA na jANai-tti annapAnaharedvAlAM yauvanasthAM vibhUSayAM / vezyAM strImupacAreNa vRddhAM karkazasevayA // 3 // tIse ya bIijjagANi ceDarUvANi rukkhe paloeMtANi acchaMti / teNa tesi puphphANi phalANi ya dinANi / pucchiyANi ya-kA esA / kassa vA tehiM bhaNiyaM-amugasma suNhA / tA so tIse aiyAraM no labhei / citei-carigA bhikkhassa ei / sAya kusumbhasadRzaprabhaM tanusukhaM paTaM prAvRtA navAgaruvilepanena zaradindulekhA iva / yathA hasati bhikSaNI sulalitaM viTaivanditA dhruvaM suratagocare carati gocarAnveSiNI // 4 // taM olaggai / sA tuTTA bhaNai-kiM kremi| -amugasma (suNhAe) meM bhaNAhi / sA gayA (tIe sgaasN)| bhaNiyA ya jahA-amugo te evaMguNAI pucchai / tIe ruTTAe pattollagANi ghovaMtIe masilittaNa hattheNa paTTIe AhayA paMcaguliyaM / pacchAdAreNa ya nicchUDhA / sAgayA sAhai jahAnAma pi na sahai / teNa NAyaM jahA-kAla pNcmiie| tAhe paMcamadivase puNaravi patthariyA pavesajANaNAnimittaM / tAe salajjAe AhaNiUNaM asogavaNiyAe chiDiyAe nicchUDhA / sAgayA sAha jahA-nAmapi na sahai AhaNittA ya avaradAreNa dhADiyA mi / teNa NAo paveso / teNa so avadAreNa aigao / asogavaNiyAe suttANi / II : jAva sasureNa didvANi teNa NAyaM jahA-na hoi mama putto-tti / tAhe se pAyAo neuraM gahiyaM / veiyaM ca tAe / bhaNio ya so-nAsa lahuM / sahAyakiccaM karejjAsi / parachA iyarI gaMtUNa bhattAraM bhaNai-dhaMmo ettha / asogavaNiyaM jaamo| gayANi ya suttANi ya / jAhe so sutto tAhe uTTavei / udvavettA bhaNai-tubbhaM eyaM kulANurUvaM jaM mamaM suttiyAe sasuro pAyAo neuraM gehai / so bhaNaisuyAhi / pabhAe labhihisi / thereNa sittuN| so rUTro bhaNai-vivarImo si theraa| so bhaNai-mae anno dittttho| tAhe vivAe sA bhaNai-ahaM sohemi / -evaM karehi / tAhe vhAyA jakkhaghara gyaa| jo kArI so laggai aMtaraNDeNa volNto| akArI muccai / sA pahAviyA tAhe so pisAyarUpaM kAUNaM sADaeNaM gehai / tAhe sA tattha jakkhaM bhaNai-jo mama mAyApiIhiM dinnellao taM ca pisAyaM mottaNa jai annaM jANami to me tumaM jANasi-tti / jakkho vilakkha citei- pecchaha jArisANi maMtei / ahayaM pi vaMcio NAe natthi saittaNaM khu dhuttIe // 5 // jAva citei tAva sA jhaDitti niphphddiyaa| tAhe thero samveNa logeNa hiilio| III : tassa tAe addhi Ie niddA naTThA / tAhe raNNo kaNNaM gayaM / tAhe raNNA aMteurapAlago ko / Abhi sekkaM ca hatthirayaNaM vAsadyarassa hetthA baddhaM acchai / devI hasthimiTheNa AsattiyA / navari ratti hatthiNA hattho gavakkheNa pasArio / sA otaariyaa| puNaravi pabhAe pddiviliyaa| bavaM vaccai chattIhAmo : ghattihAmo Haribhadra, disregarding the meter (yatiSyAma : Chaya) agu Curni, faqat Curni, affefer Curni, -555

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kAlo | annayA - ciraM jAyaM - ttihatthimiTheNa hatthisaMkalAe AyA / sA bhaNai so erisao tArisao thero na suyai / mA rUsaha / taM thero pecchai so citei - jai eyAo vi erisIo kiM nu tAo aibhaddiyAo-ti / evaM citeto sutto / pabhAe logo sabvo uTThiyo / so na uTTei / raNo sihaM / rAyA bhaNai - suvau / sattame divase uTThio / raNNA pucchio / kakiyaM jahA - egA devI / na jANAmi kayara-tti / evaM saMvavaharai / tAhe raNNA bhiNDamao hatthI kArio / savvAo aMte uriyAo bhaNiyAo - eyasA aracaNiyaM karettA olaNDeha savvAhi olaNDio / sA necchai / bhaNai - ahaM bohemi / kica tAhe rayyA uppalanAle bhaNiyA ya zakaTaM paJcahastena dazahastena zRGgiNam / hastinaM zatahastena dezatyAgena durjanam // 6 // AyA / mucchiyA kila paDiyA / tAhe se uvagayaM jahA - esA kAri-ti / mattaM gayamArUhatiyA bhiNDamassa gayassa bhAyasI / iha mucchiya uppalAhayA tattha na murachai saMkalAyA // 7 // puTThI se joiyA / jAva saMkalappahAro diTTho tAhe IV : raNNA miTho sA ya tinni vichinnakaDae vilaiyANi / miNTho bhaNio - pADehi hatthi / dohiM pAhi veluyaggAhA ThiyA / jAva ego pAo AgAse kao jaNo bhaNai - kiM esa tirio jANai / tao do pAyA AgAse / bhaNio (rAyA ) - ki evaM / taiyavArAe tinni rayaNaM viNAseha / yANi mAyavvANi / tahA vi rAyA rosaM na muyai AgAse / egeNa Thio / tAhe logeNa avakaMdo kao / tAraNa cittaM ogaliyaM / bhaNio ( miTho) -- tarasi hatthi niyatteuM / bhaNai - jai abhayaM desi / dinaM / teNa aMkuseNa niyatio jahA bhattA thale Thio / tANi otAretA nivvisayANi kayANi / V: egatya paccaMtagAma sunnaghare ThiyANi / tattha ya rati gAmellayapAraddho coro taM sunnagharaM aigabho / tehi bhaNiyaM - veDheuM acchAmo mA koi pavisau / gose pecchAmo / so vi coro lohaMto kiha vi tIse Dhukko / tI phAso io / so duSako pucchio -- ko si tumaM / coro haM / tIe bhaNio - tumaM mama paI hohi / eyaM sAhAmo jahA coro-tti / tehi pabhAe miTho gahio eyAe uvaiTTo-tti | vicaDhato sUlAe bhinno / teNa samaM sA baccai jAva aMtarA naI / tAhe sA teNa bhaNiyA - ettha saratthaMbe accha jAva ahaM eyANi vatyANi AbharaNANi ya uttAremi / so gao / uttiSNo pahAvio / sA bhaNai puNNA naI dIsai kAgapejjA savvaM piyA bhaMDagaM tujjha hatthe / jahA tumaM pAramaI kAmo dhuvaM tumaM bhaMDaga heukAmo baddhaM] va i Curni, paraddho Curni, mellevitAva dhruva adhruveNaM Curni, utAritA Curni, loto Curni, 11911 olaNDIo Curni, * gahetukAmo] * gahaMtukAmo Curni, -556 bhaNDamayassa Curni,

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so bhaNai cirasaMthuo vA'liyasaMthueNaM mellAvio va dhuva ardhaveNaM / jAkeppi tujhaM pagaissabhAvaM paNNo naro ko tuhu vissasejjA / / 9 / / sA bhaNai-kahiM jAsi / so bhaNai-jahA so marAvio evaM mamaM pi kahiMci mArAvehisi / iyaro tattha viddho udagaM mggi| tattha ego saDo bhaNai-jai namokkAra karesi to te demi / so udagassa aTTA go| jAva paMmi ete ceva namokkAraM kareMto kaalgo| vANamaMtaro jaao| so ya saDDo ArakkhiyapurisehiM ghio| so ohiM pauMjai / jAva pecchai taM sarIragaM sahUM ca baddhaM tAhe silaM viuvvaittA moei / VI : taM ca saratthaMbamajjhe pecchai / tAhe se ghiNA uppannA / siyAlarUvaM viuvvettA maMsapesI (e) hatthagayA (e) udagatIreNa volei / jAva macchagaM pecchai taM maMsapesi mottuM tassa macchassa phaavio| taM pi seNeNa hariyaM / maccho vi jalaM aigo| tAhe siyAlo jhAyai / tIe bhaNiyaM maMsapesi pariccajja macchaM patthesi jNbgaa| cukko macchaM ca maMsaM ca kalaNaM jhAyasi kolhugA // 10 // teNa bhaNNai pattapuDiparicchanne saratthaMbeNa pAue / cukkA paiM ca jAraM ca kaluNaM jhAyasi baMdhugI // 11 // evaM bhaNiyA viliyA jaayaa| tAhe so sayaM rUvaM daMsei / paNNAviyA bhaNiyA-panvayAhi-tti / teNa so rAyA tjjio| teNa pddivnnaa| sakkAreNa nikktaa| diyalogaM gyaa| evaM akAmanijjarAe miThassa // kahiM vi Corni, to] tA Carni, sarlDa ca vaddha] taM saDDa vajhaM Carni, saratthaMbe a pAue Curni, (jaNayasya ajasakArie Haribhadra). References 1. nupura paNDitAyAzca gomAyozca kathA Hemacandra, Parisistaparvan II 445. 2. The text was edited with an introduction by HERMANN JACOBI, Calcutta 11891, 21932. JOHANNES HERTEL published his German translation in Ausgewahlte Erzahlungen aus Hemacandras Parisistaparvan, Leipzig 1908. He also dealt with our tale in his article Der kluge Vezier, Zeitschrift des Vereins fuer Volkskunde 18, Berlin 1908, p. 66 seqq. JOHANN JACOB MEYER in his book Isoldes Gottesurteil in seiner erotischen Bedeutnng, Berlin 1914, scrutinized all available versions of the single motifs of the tale. 3. The well-known parallel to this part is the first table of the Vetalapanca vimsati in all its versions. -557

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4. The oldest parallel preserved in Indian literature is contained in Pali jataka no. 62 (see below). Another early buddhist version is preserved in chinese translation in TAISHO 206 (cf. E. CHAVANNES, Cinq cents contes et alpogues extraits du Tripitaka chinois, Paris 1910-1934, vol. 1, p. 387, no. 116). The 15th tale of the Sukasaptati (ed. RICHARD SCHMIDT, Leipzig 1893) comes closest to Hemacandra's version. 5. As the closest parallel to this part of the story HERTEL has shown Sukasaptati textus simplicior 9, textus ornatior (ed. R. SCHMIDT, Muenchen 1898). 6. The well-trained elephant is the theme of Pali jataka no. 122. 7. Cf. Pali jataka no. 318: A courtesan lets her lover been hanged in exchange for a robber to whom she suddenly feels affection (see below). 8. To part V and VI corresponds Pali jataka no. 374 and in later literature Pancatantra textus simplicior (Jaina Pancatantra) IV 10 (11); textus ornatior IV 8. 9. Acarya Nemicandra's Akhyanaka manikosa with acarya Amradeva's Commentary ed. by Muni Shri Punyavijaya, Benares 1962, p. 188-191. 10. Cf. JACOBI, Parisistaparvan p. VII seq. 11. Cf, WALTHER SCHUBRING, Doctrine of the Jainas (English transl. 1962) $ 86, p. 179 : Extinction or consumption of karman so far as it is not brought about by ascetic methods is called akamanirjara (cl. Aupapa tikasutra $ 65, p. 61, ed. LEUMANN). 12. JACOBI, Partsistaparvan p. VII and ERNST LEUMANN, Uebersicht uber die Avasyaka-Literatur, Hamburg 1934, p. 28 b, assumed the date of about 80 A. D. for composition of the collection of niryuktis, 13. These two verses are quoted as vv 10 and 12 in the Nupurapandita version of the Akhyanakamanikosavrtti. Vy. 5 and 7 of the Avasyaka text are recognizable in the aryas 62 and 89 of that version 14. Cf. L. ALSDORF, Itthiparinna, Indo-Iranian Journal 2, 1958, 250= Kleine Schriften, Wiesbaden 1974, p. 194. 15. Cf. L. ALSDORF, Die Arya-Strophen des Pali-Kanons, Abh. Mainzer Akademie, Geistes-und Sozialwiss. KI, 1967, 4; especially p. 18. In this article ALSDORF presents a detailed description of the arya meter. Our stanza is built exactly to the normal pattern. 16. Cf. J. J. MEYER, l. c. (supra, note 2). For further literature see The Types of Folktale, A Classification and Bibliography, Anti Aarne's Verzeichnis der Maerchentypen, transl. enlarg. by STITH THOMPSON, FF Communications Vol. 75, No. 184, Helsinki 1973, p. 417 seq. no. 1418 (The equivocal oath). For the reference to this literature I thank LASZLO VAJDA. - 558 -

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17. Achilles Tatius, Leucippe and Clitophon ed. by Erbe Vilborg, Goteborg 1955, VIII 11.12.14. (Cf. ERWIN ROHDE, Griechischer Roman, 1Leipzig 1876, p. 484; "Hildesheim 1961, 515 seq.) 18. Cf. R. A. PACK, The Greek and Latin Literary Texts from GrecoRoman Egypt, Ann Arbor 1965, no. 1-3.2258. 19. Zeitschrift des Vereins fuer Volkskunde 20, 141-181 Kleine Schriften, Bonn und Leipzig 1920, 245-293, cf. p, 283. 20. Cf. L. ALSDORF, Das Jataka vom weisen Vindhura, Wiener Zeitschrift fuer die Kunde Suedasiens 15, 1971, 27-Kleine Schriften, S. 884; A. K. WARDER, Pali Metre, London 1967, 106. 21. The quotation is introduced with the following words: A: I neurapaNDinakhANayaM bhaNiUNa jAya to ruTTeNa rAina 22. sabbaM bhaNDaM samAdAya pacchA gaccha lahuM khippaM 23. asamyutaM maM cirasanyutena 25. mayApi motI nimineyya an Jat. III 221 seq. v 2 (FAUSBLL) 24. By the way, the Pancatantra version (see note 8 supra) does not supply us with a versified dialogue in the corresponding passage (which indeed, if it did, would not be true to style ). 26. sigAru bAla dummedha jIno maccha pesiJca 28. 27. sudassaM vajjaM asaM pAraM tiSNo si brAhmaNa mampi tArehi dAnito // The stanza appears also in the Mahavastu-version of the same tale (Vol. II, p. 176, SENART), which, however, in this text has lost much. of its resemblance to the mintha-katha. atane et af are fa niminni motI adhuvaM dhuvena / itI ahaM dUrataraM gamissaM // Jat. III 221 v. 1 FAUSBLL) appapaJosi jumbuka | kapaNoviya afe | Jat. III. 223, v. 4 (FAUSBLL) pana du agrafe Jat. III. 223, 5 (FAUSBLL) Cf. L. STERNBACH, Canakya-Niti-Text-Tradition, Vishveshvaranand Indological Series 27, Vol. I. Part 1, 7, 7 (Vrddha-Canakya-prarambhab; cf. also BOEHTLINGK, Indische Sprueche no. 6341) 29. Carni Vol. 1, p. 461-465; cf. Haribhadra's tika, Agamodaya Samiti 1916, p. 349a352a and Malayagiri's tika, Sheth Devchand Lalbhai Jain Pustakoddhar Fund Series no. 85, Vol. 3, 1936, p. 461b-463b. - 559

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lekhasAra Avazyaka pATha meM mahAvata kI kathA DA0 eDelahIDa meTe, myUnikha vizvavidyAlaya, pazcima jarmanI mahAvata kI kathA ko hemacaMdra ne pariziSTaparva (1959-1173 I0) meM 'nUpurapaMDitAyAzca gomAyozca kathA' ke nAma se saMskRta zlokoM meM nibaddha kiyA hai| ise jarmana vidvAnoM ne saMpAdita kara 1891 va 1932 meM prakAzita kiyA thaa| ina vidvAnoM kA vicAra thA ki isa kathA ke mUlakartA hemacaMdra hI hI haiN| lekina jaba 1962 meM amaradeva kI vRtti ke sAtha nemicandra kA AkhyAnakamaNikoza prakAzita huA, to usameM bhI yaha kathA milI / yaha kathA hemacaMdra se kama se kama 25 varSa pUrva likhI gaI thii| lekina isa kathA ko srIta isase bhI prAcIna hai| yaha Avazyaka TIkAoM meM bhI prApta hotI hai| isase yaha kathA sAtavIM sadI kI ThaharatI hai| yaha 'mintha kathA' ke nAma se zrAvakoM ko akAmanirjarA ke nidarzana ke rUpa meM likhI gaI hai / eka zrAvaka eka maraNAsanna pyAse mahAvata ko kahatA hai, "tuma arihanta kA dhyAna karo, tabataka maiM tamhAre liye pAnI lAtA huuN|' para pAnI lAne ke pahale hI mahAvata kI mRtyu ho jAtI hai| isa isa prakAra mahAvata ko akAma nirjarA hotI hai| ___ Avazyaka niyukti meM dI gaI 'mintha kathA' cUNiyoM meM dI gaI kathA se prAcInatara hai / cUNiyo meM dI gaI kathA usake vividha chandoM ke AdhAra para mizrita mAlUma par3atI hai| phira bhI isa kathA ke kucha aMza pUrvavartI viziSTa AryAchanda meM nibaddha haiM aura pAlI jAtakoM meM bhI pAye jAte haiN| ye hI chanda jainoM ke paryApta prAcIna granthoM-sUyagar3a tathA uttarajjhayaNa meM bhI pAye jAte haiN| isase isa kathA kI prAcInatA IsApUrva tIsarI sadI taka jAtI hai| isa prakAra yaha ekilasa Teriosa kI kathA se bhI prAcIna ThaharatI hai jo dvitIya sadI kI hai / aMDabhUtajAtaka meM bhI yaha kathA hai, para vaha uttaravartI samaya kI hai| lekhaka ne ina sabhI srotoM kA tulanAtmaka parizIlana kiyA hai| unhoMne kathA ko chaha aMzoM meM vibhAjita kara usake pratyeka aMza kI chanda-racanA, kathAvastu kI vizeSatA tathA anya AdhAroM se Avazyaka niyukti kI kathA ko prAcIna siddha kiyA hai| unhoMne yaha AzA bhI vyakta kI hai ki isa kathA kA dhArmika uddezya hone ke kAraNa isakA eka acchA saMpAdita saMskaraNa prakAzita kiyA jAnA cAhiye / -560

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There are two different ideas of ahimsa in Indian thought. We may name them "Sramanic" and "Vedic". The former is for instance mentioned by SandilyaUpanisad. It means not to cause suffering to any living being at any time either by mental, vocal or bodily activities. The Jainas, Buddhists and Yogins approve the idea of ahimsa in this sense. The point is that any intentional act causing harm or suffering to any living being is to be named as "himsa". Therefore also ahimsa as a concept is applied to all living beings. TWO DEFINITIONS OF AHIMSA Dr. Unto Tahitnen University of Jyvaskyla, Finland However, the moral tradition based on the originally Vedic sources is In the Chandogya-Upanisad we find an important Vedic statement regarding the meaning of ahimsa. He who practises ahimsa towards all creatures, except at holy places (tirtha), does not return to this world again." "Holy places" refers here to the place of animal sacrifice. Manu says that the himsa prescribed in the Vedas should be construed to mean ahimsa, because moral duties spring out from the Vedas, This Vedic conception of non-violence appears in a clear form also in the Mahabharata: the violence done to an evil-doer (asadhu-himsa) for maintaining wordly affairs (loka-yatra) is ahimsa. This appears to mean that "violence to an evil-doer" is bracketed into the concept of ahimsa. The Vedic conception af ahimsa is hence not universal. It means "refraining from causing harm to a living being in the way not enjoined by the Vedas". We can draw the (rather surprising) conclusion that according to the Vedic concept of ahimsa killing an enemy in a war, executing a criminal or killing an animal in a sacrifice are indeed all acts of "ahimusa" provided they are performed according to the commands of the authorative scriptures. Thus there are two different definitions of ahimsa. The term when used does not simply mean the same in all contexts. There are other differences of opinion also. The Vedic idea is motivated by social concern, whereas the sramanic idea refers to an individual motivation. The Jainas have very laboriously dealt not only with ahimsa but also with the meaning of himsa. Himsa, to them, means the hurting of life-principles (prana-vyaparopaga) due to the passionate activity (pramatta-yoga). Another later 71 -561

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Jain text says that himsa is any injury whatsoever to the material (dranya) or conscious vitalities (bhava-rupa) of life caused through passionate activity (kasayayoga). Even when there is injury to life, it cannot be considered himsa if the person is not motivated by any kind of passion and carefully follows the code of right conduct. On the other hand, if one acts out of ignorance motivated by passions, violence takes place irrespective of whether another being is killed or not." Further, some texts treat ahimsa as "internal purification". A Jain text says that the absence of attachment (raga) and other passions is ahimsa. Renunciation of both types of possession, external (bahya) as well as internal (abhyantaraaparigraha), is also said to be ahimsa. These references point out a concept of ahimsa in which purity of mind is the predominant moral characteristic. Thus the ramanic or ascetic ahimsa differs from the Vedic concept of ahimsa. The supporters of the former have ardently opposed the Vedic idea of ahimsa. The Yoga-Sastra by Hemacandra makes a covert reference to Manusmrti and some other brahmanic writings as "himsa-fastras" (sciences of violence).10 While referring to Manu and Jaimini, he acidly states that "these dulls, having given up the dharma based on restraint, morality and compassion meant for the welfare of the universe have declared even himsa as a duty.11 It is better to be a poor materialist (carvaka) who is an open heretic rather than a demon in disguise like Jaimini, preaching the Vedas.12 However, the critics of the Vedic idea of ahimsa are not confined to Jainism. Also within the "orthodox" thought there are representatives of the sramanic ideas. The Samkhya-Karika opposes scriptural means sanctioned by the Mimamsa system for terminating suffering only temporarily, and not completely either, because it involves impurity (avifuddhi) in the form of himsa, destruction of moral merit (ksaya) and surpassability (atifaya) in the result.18 Impurity is ascribed to the killing of animals as well as the destruction of the living sprouts for purposes of completing sacrifices such as soma or others.14 A later but authentic commentator on the Samkhya-Sutra says that the scriptural means of the Mimamsa are in truth equal to the wordly means because they are full of sin caused by himsa, and the result is also only a temporary good (vinati-phala), and is unequal to that experienced hereafter. The critic adds that there is no proof of limiting the scope of the general statement na himsyat sarvabhatani (not violating all the living beings).15 The above references demonstrate that the peak of criticism of the Vedic ahimsa is directed against the approval of exceptions to the universal principle. In this criticism the Jainas, Sarnkhya, Yoga and the Buddhists appear to take the same side. 562

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References 1. Sandilya-Upanisad 1.1. 2. Chandogya-Upanisad 8.15.1. Manusmrti 5.44 4. Santi-Parva 15.49. 5. Tattvartha-Sutra 7.13. Sravakacara by Amitagati 6.12. 6. Purusartha-Siddhyapaya 3.43. 7. Ibid, 3.45-46. 8. Ibid, 3.44. 9. Ibid, 3.118. 10. roga-Sastra 2.37, also slokas 33-36. 11. Ibid, 2.40. 12. Ibid, 2.38. 13. Samkhya-Karika 2 14. Vacaspati Misra on Samkhya-Karika 2 15. Vijijanabhiksu on Samkhya-Satra 1.6. lekhasAra ahiMsA kI do paribhASAyeM DA0 anTU TAhiTanena, jIvaskelA vizvavidyAlaya, phinaleNDa bhAratIya vicAradhArA meM ahiMsA ke saMbandha meM do prakAra kI vicAra-dhArAyeM-zramaNa aura vaidika-pAI jAtI hai| jaina, bauddha aura yoga ke samAna zramaNa vicAradhArA meM kisI bhI prANI ko mana, vacana aura kAma se kisI bhI prakAra ke kaSTa na paha~cAne kI pravRtti aura kriyA ko ahiMsA kahate haiN| isa dhArA kA srota zAMDilya upaniSad meM pAyA jAtA hai| vaidika vicAradhArA ko chAndogya-upaniSad meM batAyA gayA hai| isake anusAra tIrthasthAnoM ko chor3akara anyatra ahiMsA kA abhyAsa kiyA jAtA hai / manusmRti aura mahAbhArata meM bhI kahA gayA hai ki burA kAma karanevAle ke prati kI gaI hiMsA bhI ahiMsA kA hI eka rUpa hai| ahiMsA ke saMbandha meM yaha vaidika mAnyatA sArvabhaumika nahIM hai| isakA kAraNa yaha hai ki yaha mAnyatA sAmAjika pariveza se saMbaMdhita hai jabaki zramaNa-mAnyatA vyaktigata caritra para AdhArita haiN| ___ jainoM ne hiMsA-ahiMsA para parizramapUrvaka vicAra kiyA hai| unhoMne ise bhAva-pradhAna mAnA hai / yaha antaraMga ke zodhana kA eka upAya hai| rAga, dveSa, parigraha (antarvAhya) Adi ke tyAga se ahiMsA prakaTa hotI hai / ye saba mAnasika pravRttiryA haiM / phalataH jainadharma meM mana kI zuddhatA naitikatA kA pramukha lakSaNa mAnA gayA hai| jainoM ne vaidika ahiMsA kI mAnyatA kI kAphI AlocanA kI hai / isakI AlocanA sAMkhya, yoga aura bauddha bhI karate haiM / unakA kathana hai ki 'na hiMsyAt sarvabhUtAni' kA koI apavAda nahIM honA cAhiye / -563

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UTTARAJJHAYANA STUDIES (AN EDITION AND TRANSLATION OF THE FOURTH AJJHAYANA, WITH A METRICAL ANALYSIS AND NOTES) K. R. Norman, Cambridge, England 1. Introduction The importance of the Uttarajjhayana-sutta was recognised by European scholars at an early date, and a translation of the whole text was included by H. Jacobi in his translations of Jaina Sutras (Sacred Books of the East, Vol. XLV, Oxford 1895), while individual ajjhayanas were studied by E, Leumann (WZKM, V, 111 ff. VI, I ff.) and J. Charpentier (ZDMG LXII, 725-47, LXIII, 171-88; WZKM XXIV, 63 ff.). Both Jacobi (Ahmedabad 1911) and Charpentier (Uppsala 1922) published editions of the whole text. In more recent years L. Alsdorf published a series of studies of the Uttarajjhayana-sutta (Ind. Ling. 16 (1955) 21-28; S. K. Belvalkar Felicitation Vol. (1957), 202-8; W. Norman Brown Commemoration Vol. (1962), 8-17; IIJ VI (1962), 110-36), and also a monograph on its Arya stanzas ( The Arya Stanzas of the Uttarajjhaya, Mainz 1966). In a series of articles entitled 'Middle Indo-Aryan Studies', which have appeared in the Journal of the Oriental Institute (Baroda) since 1960, I have discussed a number of words occurring in the Uttar ajjhayana-sutta, and in the fourteenth of that series I have examined the evidence for believing that a number of traces of the dual number occur therein. I have also published a metrical analysis, with text and translation, of the eighth ajjhayana, which is written in the Old arya metre (Mahavira and His Teachings, Bombay 1977, 9-19). As part of my continuing work upon this very important text, I wish in this paper to examine the fourth ajjhayana, which is written in a mixture of Tristubh and Jagati padas. No MSS were directly available to me for the production of a critical edition, but I have made use of the following printed editions, and I have noted the readings of Jacobi's edition and the MSS used by Charpentier, as quoted in his edition: C - Charpentier's edition (Uppsala, 1922) the edition by R. D. Vadekar and N. V. Vaidya (Poona, 1954). This is a corrected version of C, with some better readings taken from Devendra's commentary. S = Suttagame, Vol. II, the Sthanakvasi edition by Muni Sri Phulchandji Maharaj (Gurgaon, 1954). - 564 -

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N = L = Uttaradhyayani sriman-Nemicandracaryaviracitasukhabodhanamnya vrttya samalankrtani (Valad, 1937). the edition published by Jaina Visva Bharati Prakasana (Ladnun. 1975). Jacobi's edition (Ahmedabad, 1911), as quoted by C. J = B1 = MSS quoted by C Santisuri's commentary was not available to me, but I have noted such of his readings as are quoted in the notes to C. II. Text 1. asamkhayam jiviya ma pamayae; jarovaniyassa hu n'atthi tanam. evam vijanahi: jane pamatte; kin nu vihimsa ajaya gahinti 2. je pava-kammehi dhanam manusa samayayanti amaim gahaya, pahaya tc pasa-payattie nare veranubaddha narayam uventi. 3. tene jaha sandhi-mune gahie sa-kammuna kiccai pava-kari, evam paya pecca iham ca loe. kadana kammana na mukkha atthi. 4. samsaram avanna parassa attha saharanam jam ca karei kammam, kammassa te tassa u veya-kale na bandhava bandhavayam uventi. 5. vittena tanam na labhe pamatte imanmi loe aduva parattha; diva-ppanatthe va ananta-mohe neyauyam datthum adatthum eva. 6. suttesu yavi padibuddha-jivi na visase pandiyaasu-panne. ghora muhutta; abalam sariram. bharunda-pakkhi va car' appamatte. 7. care payaim parisamkamano, jara kimmci pasam iha mannamano labhantare jiviya vuhaitta, paccha parinnaya malavadhamsi. 8. chandam-nirohena uvei mokkham, ase jaha sikkhiya vamma-dhari. puvvai vasaim car' appamatte; tamha muni khippam uvei mokkham. 9. sa puvvam evam na labhejja paccha. eso vama sasaya-vaiyanam. visiyai silhile auyammi ka lovanie sarirassa bhee. 10. khippam na sakkei vivegam eum. tamha samutthaya, pahaya kame, samicca loyam samaya mahesi ayanurakkhi cara-m-appamatte. 11. muhur muhuin moha-gune jayantara anega-ruva samana carantam phasa phusanti, asamajasam ca na tesi bhikkhu manasa pausse. 12. manda ya phasa bahu-lohanijja; taha-ppagaresu manam na kujja. rakkhejja koham, vinaejja manam, mayam na seve, payahejja loham. 13. je 'samkhaya tuccha para-ppavai, te pijja-dosanugaya parajjha. ee ahamme tti dugumchamano, kampkhe gune java sarira-bheu tti bemi. - 565 -

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III. Critical Apparatus In this apparatus no account is taken of such orthographical variants as -md-l-nd-, -mt--nt-, -md--nd-, -mdh-l-ndh, -mm-l-mm. Except where quoted, JABL. 2 must be presumed to have the same reading as C. 1b: N. c: N eyam; SNL viyanahi. d: C kinnu, V kinnu, S kim nu, N kanna, L kanns, Bl. 2 kannu. 2 a: Skammehim; NBI. 2 mayussa. b: A samayayanti; Santisari quotes v. 1. amayam, c: L pasa pazattie as two words; N pare. 3 c: Santisuri reads peccha. d: VN mokkhu, L mokkha. 4 b: A karenti. d: N na. 5 a N pamatto. d: N geyauyam. 6 a: Navi. b: Nya; CVSL pandie, S-panne. d:S bharanda-; S care 'ppamatte. N cara 'ppamatto, L carappamatto. 7 b SN mannamano. c: SJBL. 2 buhaitta. 8 a SNL chandam as separate word. b: all sikkhiya- as compound. c: CYSL purvaim; N vasai; S care 'ppamatio, N cara 'ppamatto, L carappamatto. 9c: Bl. 2 vistyai; A Jums. 10 a Nya. c: N sammecca; NJ logam. d: NLJ appana-rakkhi, Bl. 2 appanurakkhi; S care 'ppamatto, NL-appamatto. 11 a: A muham muham. c: S phusamti. d: VNL tesu. 12 c CVS rakkhijja; pahejja. 13 a: NL samkhaya; Ctuccha, S tuccha- as compound. b: C parabbha. c: JA ete; Nahammu. d: VL--bheo, N-bhee. JBL. 2 moham (for koham). d: SNJBL. 2 sevejja IV. Metrical Analysis Of the 52 padas in this ajjhayana, only two (la and 2c) are Jagati. The remainder are Tristubh. When establishing the text, I have selected that reading which best suits the metre. Where the reading involves the lengthening and shortening of a syllable m. c. (metri causa), I have marked the pada number with an asterisk (*), and have commented upon it in the Notes. Openings (syllables 1-4): - - lab, 2bc, 3bd., 4d, 5b, 6b, 7a, 9ace. 10c, 11abd, 12b. lcd., 2ad, 3ac, 4abc, 5acd, 6acd, 7bcd, 8a*bced", 9bd, 10bd, 11c, 12acd, 13abcd. Breaks (syllables 5-7; the caesura is marked by): - la*, 2c, 3ab, 4bcd, 5d, 6b, 7c*, 8bed, 9b, 11a, 13ard -vlu Ibc, 2a, 3cd*, 4a*, 5c, 6d, 7d, 8a, 10ab, 12b, 13c. 1d, 2b d, 5ab. 6aec, 7ab, 9a, 10cd., 11be*d*, 12acd - -566

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--\v : 8c vu- : 9c -10 : 90 -00 ( with the caesura after the eighth syllable ): 13b Cadences ( syllables 8-11/12 ): all the Tristubh padas have the cadence *v-v ( with shortening m. c. in 3d* ). both Jagati padas have the cadence *v-vThis analysis shows that although lengthening and shortening of syllables m. c. took place consistently in the openings and cadences, the necessary changes to produce the standard breaks -vv and ov- were not always made. V, Translation 1. One should not waste ( one's ) life (although it is ) imperfect; assuredly there is no protection for one brought close to old age. Thus know : people are careless; what will the unrestrained get by violence ? 2. Those men who acquire wealth by evil actions, practising folly, will go to hell, leaving their wealth ) behind, bound by their hatred ( like ) a man enveloped in snares. 3. As a thief, an evil-doer, caught in a hole in a wall, is destroyed by his own action, so people are destroyed ) when they pass away and also ) here in (this ) world. There is no release from actions which have been ) performed. 4. Whatever action one who has arrived in the sumsara does for another or in common (for both of them ), at the time of experiencing the result of) that action they do not ( both ) go to the place of punishment as relations. 5. A careless man would not obtain protection by wealth in this world or in the next; like one who has lost his lamp in endless darkness, ( although ) having seen the right path he is as though not having seen it. 6. And although with wakened soul among sleepers, a wise man with quick intelligence should not be confident Times are hard; the body is weak. He should remain vigilant like a Bharunda bird. 7. He should continue to mistrust his footsteps, thinking that whatever is here is a snare. Promoting life until the acquisition of release ), afterwards (abandoning it ) after careful consideration, he abolishes impurity. 8. By suppressing desire one goes to release, like a horse carrying armour (when it is) trained. One should be vigilant in the early years; on that account a sage goes quickly to release. 9. (If ) he (did not obtain it) early on, similarly he would not obtain it afterwards; that illustration (that one can obtain it later on) belongs to those who preach (that life is) eternal. One despairs, being slack in respect of life, brought close to death at the dissolution of the body. -1567.

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10. One cannot go quickly to seclusion. Therefore, making an effort, giving up sensual pleasures, treating the world with impartiality, a great seer should remain vigilant, guarding himself. 11. Again and again external contacts of many forms impinge upon an ascetic as he continues to overcome the strands of delusion, but a monk should not unbecomingly hate them in his mind. 12. External contacts are also pleasant and desirable to many; one should not set one's mind upon things of such a kind. One should guard against anger, one should dispel pride, one should not cultivate illusion, one should abandon lust. 13. Those who are imperfect, vain, false teachers, are subject to love and hatred and are offenders. Dispising them as unrighteous, one should desire virtues until the dissolution of the body. VI. Notes 1. Although there would seem to be no difficulty in translating asamkhaya (Sanskrit asamskrta) as 'imperfect both here and in verse 13, Jacobi translates 'you cannot prolong your life'. He is apparently following the commentary (=cty), which takes the past participle in the sense of a future passive participle (asamskrtam = asamskraniyam). A comparable phrase occurs at Suyagadamga-sutta I.2.2.21= 1.2.3.10 : na ya samkhayam ahu juviyam. Silanka explains : 'na cal naiva 'jiaitam' ayus kam kalaparyayena trutitam sat punah 'samkhayam' iti samskarttum-tantuvat sandhatum s akyate ity evam ahus tadvidvah and 'na ca' naiva trufitam juvitam ayuh 'samskarttum' sandhatum Sakyate, evam ahuh sarvajnah. We could get the word-play by translating 'imperfectible' here and 'imperfect' in verse 13, but the former does not quite give the sense of 'unextendable' which the cty's interpretation whould require. I take jiviya to be accusative (with-m omitted m. c.) as the object of pamayae, It could equally well be nominative, in which case the first two words of the pada would form a separate clause. For pamayae in the sense of 'forfeit, squander (an opportunity)' see Alsdorf; IIJ VI (1962), 113. In pada c the cty takes jane pamatte as plural, as the subject of the verb gahinti (-Sanskrit .grahayanti). Although the singular of jana can be used collectively in Sanskrit, one would expect a singular verb with it. It is possible that the words are vocative singular, going with the imperative vijanahi, although Pischel, Comparative Grammar of the Prakrit Languages $ 366 lists such forms for Magadhi, not Ardha-Magadhi. A more likely solution is that the words jane pamatte form a separate clause, but the comparable difficulty with the word nare in verse 2 cannot be resolved in the same way. In pada d the editions vary between the readings kam and kim I read kim (with->-n before nu) with the 7 of nu lengthened m. c. The cty explains - 568 -

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vihimsa as vihimsrah, but since this word occurs in late Sanskrit only, I prefer to see vihimsa as a truncated instrumental singular of a noun in -a, cf. samaya in verse 10. 2 In pada b the final vowel of samayayanti is lengthened m. c. In pada c the cty explains nare as being plural, as it did for jane in verse 1. Since there is no obvious reason why the author of the verse should not have written the plural nara (which scans equally well) has he wished to, I assume that we have here a 'patch-work' verse, with originally separate padas strung together. I translate the nominative singular as though it were a metaphor or simile. 3. There is a close parallel to padas abc in Pali (Theragatha 786) : coro yatha sandhimukhe gahi to sakammuna hannati papadhammo, evam paja pecca paramhi loke sakammuna hannati papadhamma. There is no way of deciding whether the vowel --z- in gahiegahito is m. c., or a genuine development from Sanskrit glhita. In pada d the loss of -m- in kadana kammana is m. c., as is the writing of the stem form in mukkha. If this is for moksya, agreeing with paya, then padas c and d go together and we should translate 'people are not to be freed from their actions. The reading mokkhn in VN and the gloss mokso in the cty, however, suggest that mukkha is m. c. for mokkho. 4. In pada a avanna is a nominative singular without a case ending m. c. In the same pada attha is a truncated dative of purpose (= atthaya), similar to the truncated instrumentals of -a stem nouns in -a in verses 1 and 10, although the cty explains it as an ablative. In pada d the cty explains : na naiva bandhavah svajanah yadartham karma krtavan te 'bandhavatam' bandhutam tadvibhajana panayanadina Suvimti' tti upayanti. I think, however, that there is an intentional word-play between bandhava and bandhavayam and I believe that the latter word is the equivalent of Sanskrit bandhapadam 'the place of punishment.' The idea behind the verse is that we each suffer the consequences of our own actions; the person for whom we do a deed does not thereby become, so to speak, a personal relation, a co-heir to the fruit of the action. 5. The cty glosses aduva in pada b as athava. It is rather to be derived from yad u va, or yad va (with a svarabhakti vowel --~-), and represents a borrowing from a dialect where the relative pronoun lacked the initial ,-, such as the Eastern dialect of the Asokan inscriptions. The city explains that divappanatthe is a Prakrit version of panatthadive. Comparable compounds occur elsewhere, e. g. Pali punna-kata (= kata-punna) 'one who has done merit', akkha-cchinna (= chinna-akkha) 'with broken axle', naga-hata (=hata-naga) 'killed of an elephant. It is possible that such compounds should 72 - 569 -

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be analysed differently. The past participle is to be taken as an action noun, giving a tatpurusa compound in the first place, e. g. akkha-cchinna 'the breaking of an axle', and then a bahuvrihi compound possessing the breaking of an axle, i. e. with a broken axle' (see K. P. Norman, Elders' Verses I, London 1969, p. 160). For moha in the sense of darkness or delusion of the mind' see Monier. Williams, Sanskrit-English Dictionary, s. v. moha. In pada d neyauya does not have the specific meaning 'knowing the Nyaya philosophy' as in Sanskrit, but the more general meaning 'connected with the right way (nyaya).' The cty explains datthum as meaning destva, but adatphum eva as adrastaiva, having seen, he is a non-seer indeed. I take both words to be infinitives used as absolutives, and I assume that eva here stands for iva, cf. visam eva (Uttarajjhayana-sutta XVII. 20) glossed vinam iva. 6. Although N reads avi in pada a, the cty explains : 'can' padaparane, 'apin' sambhavane, which makes it clear that the correct reading is yavi, where the final -7 is m. c. In pada b I have adopted the reading pandiya from N; it is a nominative singular without case ending m. c. The variant reading in the other editions can be made to fit the metre if we scan it pandie. Cf. the note on kalovanie in verse 9. In pada d the cty glosses : cara 'pramattah. I assume that, with the exception of vijanahi in verse 1 (which I take to be in parentheses, so to speak), there are no imperative forms in this ajjhayana but only optatives, as the reading of Sindicates. I therefore punctuate car' appamatte ( care a ppamatte) here and in verse 8, and I assume that cara in verse 10 is m. c. for care. 7. In pada a care parisamkamano is an example of the usage of the root car- with a present participle, as in Sanskrit, in the sense of 'to continue doing something'. Cf. jayantam carantam in verse 11. In pada c the loss of m in jiviya is m. c. In pada d the cty explains : parinnaya = parijnaya sarvaprakaraih avabudhya. Elsewhere, however, it is made clear that knowledge (parijna) is twofold: comprehension and renunciation (see H. Jacobi, J aina Satras I, p. 1 n. 2). Cf. the cty on Uttarajjhayana-sutta XII.41 parijnaya jna parijnaya jnatva pratyaahyaka parijnaya pratyakhyaya. 8. In pada a chandam-nirohena is m: c. for chanda-nirohena. In pada b I take sikkhiya and vammadhari separately, to obtain a parallel with pada a. If this is correct, then sikkhiya is a nominative singular without case ending m. C. In pada c only N reads the form puvvai which is required m. c., but it follows this with vasat, which like the reading vasaim of the other editions - 570 -

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goes against the metre. No edition reads vasai, which the metre requires. For the punctuation car'appamatte see the note on verse 6. In pada d the final - of man is m. c. 1 9. Jacobi translates pada a: 'If he does not get (vistory over his will) early, he will get it afterwards', but I think the cty is correct in believing that the word evam implies a comparison: (As he does not get it) before, so he would not get it afterwards'. In pada c the final -I of vislyal is m. c. The cty takes sidhile as locative and explains: fithile atmapradelan muncali ayusi, but I assuine that it is nominative singular, and with the locative auyammi means (as fithila does in Sanskrit) 'careless in (respect of)'. In pada d kalovanie goes against the metre, but can be made to fit if we scan kalovanie. Cf. the note on pandiya in verse 6. 10, In pada e samaya is a truncated instrumental singular of a stem in -a. Cf. the note on vihinsa in verse 1. The cty explains: samataya samafatrumitrataya. In pada d, despite the cty (which explains: cara apramattah) I assume that cara is m. c. for care. See the note on verse 6. S repeats the reading it has in verses 6 and 8, which is unmetrical here. The consonant -m- is a 'hiatus-bridger' consonant. 11. For jayantam carantam in padas ab see the note on verse 7. In pada c the final -- of phusamti is m. c. The cty explains asamamjasam ca as: asamanjasam eva ananukalam eva, which indicates that the text being commented upon included the word va, not ca. I read ca, and assume that these two words are to be taken with pada d. In pada d the final - of bhikkhu is m. c. 12. In pada a the cty explains mamda as being for mandah, but since it is parallel to bahu-lohayijja it is probably to be taken as standing for mandrah. 13. In pada a tuccha is a nominative plural form without case ending m. c. NL read samkhaya, but the explanation of the cty shows that we are to understand a negative: na tattvikafuddhimantah kintapacitasrttayah. In pada ball the editions except C read parajjha, and the cty explains: paravafah. I can only suggest that the word is to be derived from either apraradhya 'not praiseworthy' (although we should expect -pp-), or some derivative of the root aparadh-meaning 'sinner'. If either of these suggestions is correct, then we should need to punctuate 'parajjha. In pada c N reads ee ahammu tti, and glosses: ete adharmahetutvat adharmah iti. We should need to translate this: 'despising them as being (individually) an unrighteous man'. = 571 -

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In pada d the construction of jaua with the nominative bheu (the other e ditions also read a nominative) is unusual, Monier-Williams, Sanskrit-English Dictionary, s. v. yavat, records a usage of yavat in Sanskrit with a nominative followed by iti. The metre here, however, shows that tti is not to be taken in that way, but is, as usual, part of the phrase found at the end of each ajjhayana. lekhasAra uttarAdhyayana kA adhyayana caturtha adhyayana kA anuvAda aura saMpAdana : chanda-vizleSaNa aura TippaNI yUropa ke vidvAnoM ne uttarajjhayaNa-sutta kA mahatva bahuta pahale jAna liyA thaa| isIliye usake aneka saMskaraNa jarmana, svIDana aura iMgalaiMDa ke vidvAnoM ne saMpAdita kara prakAzita kiye haiN| isa lekhaka ne bhI aneka zodhapatra-zrRMkhalA ke mAdhyama se isa grantha kI vizeSatAoM kA nirUpaNa kiyA hai| isa zodhapatra meM isake cauthe adhyayana ke aMgrejI anuvAda ke sAtha vicAra kiyA gayA hai| isameM aneka pUrvavartI saMskaraNoM se sahAyatA lI gaI hai| yaha adhyayana triSTubha aura jAgatI padoM meM likhA gayA hai| isameM 52 pada haiN| inake paThana se jJAta hotA hai ki inameM AraMbha aura laya-saMgati ke liye kucha akSaroM meM ghaTA-bar3hI kI gaI hai| prastuta nibaMdha meM ina para aneka TippaNiyoM ke sAtha vicAra kiyA gayA hai| - 572 -

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pariziSTa jinavANIke prakhara pravaktA, AgamoMke vyAkhyAkAra evaM samAjake unninISa , paMDitapravara kailAzacandrajIko hamArI zubha kAmanAe~ : nathamala seThI himmata siMha jaina madanalAla pAMDyA nirmalakumAra sarAvagI rAjendrakumAra jaina pUranacandra jaina mizrIlAla kAlA ratanalAla gaMgavAla zravaNakumAra jaina kamalakumAra jaina C. A. cakrezakumAra jaina jJAnacandra jaina

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SaTkhaNDAgama prathama khaNDa jIvaTThANake satprarUpaNAke sUtra 93 meM 'saMjada' pAThake sambandhameM pU0 AcArya (sva0) zAntisAgarajIkA ___ antima abhimata jinadAsa pArzvanAtha phaDakule aura gulAbacandra sakhArAma gAMdhI jIvaTThANake satprarUNAke sUtra 93 meM saMjada padake honeke saMbaMdhameM eka samaya bar3A vivAda thA / eka bAra pU0 zrI 108 AcArya zAMtisAgarajIkA cAturmAsa zolApura meM haA thaa| usa samaya SaTakhaMDAgama jIvasthAna prathama bhAgakA svAdhyAya calatA thaa| usa samaya yaha mAnA jA rahA thA ki dravya-strIvedIko bhAvasaMyama nahIM hotA, ataH use prathama pA~ca guNasthAna hI hote haiN| ki dravya-strI vastrAdikakA tyAga nahIM kara sakatI, phalataH usake uccatara guNasthAna nahIM ho sakate / phalataH sUtra 93; dravyastrIke saMyamakA varNana karatA hai, yaha AcArya zrI kA Agraha thaa| isa abhiprAya kA tatkAlIna aneka vidvAnoMne samarthana kiyA thaa| isake viparyAsameM aneka vidvAnoMkA mata yaha thA ki yaha sUtra bhAvastrIke saMbaMdhameM varNana karatA hai aura isa sUtra meM 'saMjada' pada honA cAhiye, kintu lipikArako asAvadhAnIse vaha mUla sUtrameM chUTa gayA / arthAt lipikAra 'saMjada' zabda likhanA bhUla gayA / ' sUtrakI TIkAke sUkSma adhyayanase bhI sUtrameM saMjada padake 1. SaTkhaMDAgama pR0 7 kI bhUmikAmeM sva0 paM0 lokanAtha zAstrI, mUDabidrIkA 24-4-45 kA patra prakAzita huA thA jisameM unhoMne sUcita kiyA thA ki dhabalAkI do tAr3apatrIya pratiyoMmeM 93veM sUtra meM - 574 - ..

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pUjyavara zrI 108 AcArya zAntisAgara mahArAja ke dhavalA-saMzodhana sambandhI antima mata ke lekhanamagna paM0 jina dAsa zAstrI phar3akule

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pUjyavara zrI 108 AcArya zAntisAgara mahArAja ke dhavalAgata saMjadapada sambandhI antima mata para vicAra lIna bra0 gulAbacandra sakhArAma gA~dhI, solApura s

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hone kA anumAna lagatA hai / isa tathyake bAvajUda pUjya AcAryazrI isa sUtrako dravya strIkA varNana karane vAlA mAnate rahe the| lekina jaba AcAryazrIne kuMthalagirimeM sallekhanA svIkAra kI, taba unake darzanArtha evaM vaiyAktya hetu hama donoM hI vahA~ gye| usa samaya bra0 jIvarAja gautamajI dozI bhI vahA~ gaye the| usa samaya mahArAjazrI kI dRSTi calI gaI thii| phalataH AvAja sunakara unhoMne mujhase pUchA, "kauna hai ?" maiMne vinaya pUrvaka apanA nAma btaayaa| usa samaya AcAryazrI se kucha vArtAlApa bhI huA jisakA blAka yahA~ diyA jA rahA hai| yaha vArtAlApa marAThI meM hai| AcAryazrIne saMjada padake saMbaMdhameM antima abhiprAyake rUpameM nimna isameM likhita mata vyakta kiyA thA : "jinadAsa, dhavalA jIvasthAnakA 93vA~ sUtra bhAvastrIkA varNana karanevAlA hai| ataH vahA~ para saMjada pada avazya honA cAhiye, aisA nizcayase lagatA hai|" re paNa saMjadAdatrAnanA bhUladravyastrI varNana karamA ahe. -sI khAtrI sa mAtI hI yAtara mahArAja bhAgaridhAvarale bane sAno saharavanAdhAraNalI. tyAMcI sana 14 mA karaNyA mArna paramajarAbhavAneca kI gulAbacandramavArAmagAMdhI maTambage hata AcAra marAja nimArasanAyAsAThI mIThI bazrIjIvarAmI tamarthadozI yAMcyAbarobara gelA hotA, malA AvArya mArAlA mAnti pradAna kI tIsatkaNThA zetIpaNA malA tyAMcyAjarAgyAsaloka pratira --- zrI gaganadImA maharAnAdanamAnIbhAsI tAjauga sanilIvaramAMnI malA eDadivazI cArma maha rAjyara dAna vere mahArAjAMnAdisAnasanmAmuLe jAmajaainANa abhaprabhale..mIvilamanaMdanakaruna mAjheLA sAMgitana tyAnI mAnArtha pahArAja'rejinadAtA papalAnIlalla sUramArastrIvarSakakaraNA jAhettaya saMbada zabdasya pAhijebha vATate. parama pUjya mahArAjAMvaranaena mahArAjAMcyA matpancapIvaniragrahavRttIbala malAbIba-gulA zrImAnaka mahAnanda manI azA sUcanAko hatI nAtI banmAgavAsAsU jAna saMjadarAbdasyoDAvI., , jinadAsa mAnAya malerieTarako - 4210)vn paramapUjya mahArAjazrIkA vacana sunakara unakI satyAnveSI prakRtikA punaH vizvAsa haa| isa hama logoMko bar3I prasannatA haI / kyoMki isase 'saMjada' pada saMbaMdhI vivAda bhI sadAke liye hala ho gayA hai| saMjada pada hai para tIsarI pratimeM vaha tAr3apatra hI nahIM hai| phira bhI vaha vivAda usa samaya zAnta nahIM huA thaa| yaha AcAryazrIke uparokta antima abhimata ke sAtha hI hala huA thaa| - 575 -

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hamAre sahAyaka : svAgata samitike sadasyagaNa* saMsthAe~ aura TrasTa 1. jIvarAja granthamAlA 2. di0 jaina vidvat pariSad 3. varNI zodha saMsthAna 4. syAdvAda mahAvidyAlaya 5 bhAratIya jJAnapITha 6. bhA0 di0 jaina saMgha 7. AdinAtha jaina TrasTa 8. mahAvIra TrasTa zolApura sAgara kAzI kAzI dillI mathurA ArA indaura 1500) 1000) 501) 1111) 1302) 1001) 501) 500) syAdvAda mahAvidyAlaya, kAzIke snAtaka 1. gulAbacandra darzanAcArya jabalapura 2. DaoN. aravindakumAra lalitapura 3. bAbU cetanalAlajI DAlamiyAnagara 4. bAbUlAla jaina, bhagIratha Aisa kaM0 dillo 5. zrI harizcandra bhAIjI jabalapura 6. DaoN0 tArAcandra caudharI lalitapura 7. DaoN0 kapUracandra maharaunIvAle TIkamagar3ha 8. dhannAlAla dulIcandra jaina bInA 9. zItalaprasAda jaina mujaphpharanagara 10. pannAlAla vyAkaraNAcArya chatarapura 11. prAcArya pI. sI. jaina DibrUgar3ha 12. DaoN0 kezarImala jaina kaTanI 13. pro0 udayacandra jaina vArANasI 14. sagunacandra caudharI najIbAbAda 15. DaoN0 darabArIla la koThiyA vArANasI 16. DaoN0 gulAbacandra vidizA 17. paM0 zyAmalAla jaina lalitapura 18. candrakumAra jaina DAlamiyAnagara 19. motIlAla jaina 1001) 500) 501) 501) 251) 251) 250) 501) 251) 151) 151) 151) 151) 101) 101) 101) 100) 101) - 576 -

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100) 20. paM0 zreyAMsakumAra zAstrI 21. DaoN0 zikharacandra laharI 22. hukumacandra sarrApha 23. DaoN0 DI0 sI0 dAnapati 24. DaoN0 rAmacandra jaina 25. zrI darabArIlAla jaina kiratapuraM bhopAla gAjiyAbAda jabalapura satanA lalitapura 101) 101) 101) 101) 101) samAjasevI sahAyaka kalakattA dillI kaTanI kalakattA 1. zrI mizrIlAlajI kAlA 2. zrI ramezacandra jaina 3. ratanalAlajI gaMgavAla 4. sa0 siM0 dhanyakumAra 5 . madanalAla pAMDyA 6. bAbU sohanalAlajI 7. himmata siMha jaina 8. kamalakumAra jaina 9. nirmalakumAra jaina sarAvagI 10. paM0 mANikacandrajI cavare 11. nathamala seThI 12. zrImatI gajAbena 13. zrI bAbUlAla satabhaiyA 14. zrI bAlacandra devacandra zAha 15. gulazanarAya jaina 16. zrImatI saroja jaina 17. trilokacandra jaina 18. rAjendrakumAra jaina 19. pUranacandra jaina 20. jJAnacandra jaina 21. cakrezakumAra jaina 22. sara seTha bhAgacandra sonI 23. rAjamala rAjendra kumAra jaina 24. jinendrakumAra jaina 25. DaoN. mukundajI sonejI 2.6 sarAvagI sTIla TreDarsa 27. tArAcandra bar3ajAtyA 28. mahatAba siMha jaina kalakattA kAraMjA kalakattA bAhubalI TIkamagar3ha bambaI mujaphpharanagara 5000) 2500) 2001) 1001) 1000) 1000) 1000) 501) 501) 500) 501) 500) 500) 251) 251) 251) 251) 251) 251) 251) 251) 250) kalakattA 250) ajamera kuravAI dillI ahamadAbAda rAyapura rAyapura dillI 251) 151) 151) 151) 150) -577

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29. kezarImala kastUracanda jaina 30. santoSakumAra garga 31. zikharacandrajI, vinIta TAkIja, 32. rAjakumAra siMha kAzalIvAla 33. bhagavAnadAsa zobhAlAla 34. amitakumAra 35. khemacandra 36. zrImatI nizA siMghaI 37. zrImatI caMcalA bahana zahA 38. zrI dulIcandajI pahADiyA 39. sevArAmajI jaina 40. DaoN. surezacandra jaina rAyapura rAyapura jabalapura indaura sAgara zahaDola zahaDola gariyAvanda bambaI rAyapura 101) 101) 101) 101) 101) 101) 101) 100) rAyapura * 30-9-80 takakI sUcI / hamArI prabandha-samitike gaThanakA mUla AdhAra yahI sadasyatA hai / - 578 -

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siddhAntAcArya paNDita kailAzacandra zAstrI abhinandana samAroha Ayojana samiti 1. zrI sulatAna siMha bAkalIvAla adhyakSa 2. ,. ramezacanda jaina upAdhyakSa ,, mulkharAja jaina 4. ,, madanalAla jaina 5. ,, mahendra kumAra jaina ,, sukhabIracanda jaina 7. ,, satIzakumAra jaina mahAsaciva 8. ,, padamacanda jaina vitta saciva ,, mahAvIra prasAda jaina saciva viziSTa sadasya 10. zrI jainendra kumAra 11. DaoN0 daulata siMha koThArI 12. DaoN. lakSmImala siMghavI 13. dharmAdhikArI vIrendra haiggaDe 14. zrI akSayakumAra jaina 15. , yazapAla jaina 16. DaoN0 satyavratazAstrI . 17. , dayAnanda bhArgava sadasya 18. zrI zIlacanda jaina jauharI 19. ,, vimalakumAra jaina 20. DaoN. satyendra kumAra jaina 21. ,, vimalaprakAza jaina 22. zrI ajitaprasAda jaina 23. DaoN0 bI0 esa0 jaina 24. zrI bhAratabhUSaNa jaina 25. ,, brajakizora jaina 26. ,, cakrezakumAra jaina dIpacanda jaina 28. ,, dIpaka zeTha 29. , dharamacanda jaina 30. zrI gokulaprasAda jaina 31. ,, gunavIrakumAra jaina 32. , harIcanda jaina 33. , jaicanda jaina 34. , jagamohana jaina ,, lAlacanda jaina ,, karamavIra siMha jaina 37. , kAzmIracanda godhA manIlAla DosI 39. " mahendraprasAda jaina 40. " mahatAba siMha jaina nAhara siMha jaina " premacanda jaina " pArasadAsa jaina 44. " premacanda jaina prakAzacanda jaina . ramezacanda jaina " ramezacanda jaina ramezakumAra jaina zrIcanda jaina satyendrakumAra kocara santalAla jainI surezacanda jaina zrIrAma jaina zrImandaradAsa jaina surezacanda jaina surezacandra jaina subhASa jaina trilokacanda goyala tArAcanda 'premI' vijayakumAra jaina yuddhavIra siMha jaina

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Jairie F e Personal use only