Book Title: Vijay Vvallabhsuri Smarak Granth Author(s): Mahavir Jain Vidyalaya Mumbai Publisher: Mahavir Jain Vidyalay Catalog link: https://jainqq.org/explore/012060/1 JAIN EDUCATION INTERNATIONAL FOR PRIVATE AND PERSONAL USE ONLYPage #1 -------------------------------------------------------------------------- ________________ AcArya zrIvijayavalabhari smAraka graMtha zrImahAvIra jaina vidhAlaya prakASThAna www.jainelia. g r Page #2 -------------------------------------------------------------------------- ________________ AcArya zrIvijayavallabhasUri smAraka graMtha Page #3 -------------------------------------------------------------------------- ________________ Page #4 -------------------------------------------------------------------------- ________________ Page #5 -------------------------------------------------------------------------- ________________ gacchAntargata saMvignazAkhIya AdyAcArya nyAyAmbhonidhi zrI 1008 zrIvijayAnandasUri paTTa pratiSThita AcAryapravara zrIvijayavallabhasUri mahArAja (baDodarA) dIkSA (rAdhanapura) AcAryapadArohaNa (lAhora) svargagamana maMgaLavAra rAtrInA 2-32 mini diERIERRRA9n International vaizAkha sudi 13, 1943 For PrimAmazara sudita pada 1981 50,2010 Page #6 -------------------------------------------------------------------------- ________________ / balabha vijaya AcArya gaaUiSUlpitti ramAraphAMtha S ANIHINDISINHEICHILLITERACTICANADLEANLINE HINTAMANIA S MPIRATimpaar RINIMACHHAINDIMITE LALONLINE UnkCAPS ANS-MSEX MENKATANAMEANAL zrI mahAvIra jaina vidyAlaya prakAzana Page #7 -------------------------------------------------------------------------- ________________ ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME Published by SHRI MAHAVIRA JAINA VIDYALAYA Gowalia Tank Road Bombay 26 1956 Price Rupees seventeen and annas eight Printed by V. P. Bhagwat at Mouj Printing Bureau, Khatau Wadi, Bombay 4 and Published by Shri Chandulal Sarabhai Modi and Shri Chandulal Vardhman Shah, Honorary Secretaries, Shri Mahavira Jaina Vidyalaya, Gowalla Tank Road, Bombay 26. Page #8 -------------------------------------------------------------------------- ________________ - Amukha jaina zrIsaMghanI vibhUtisamA jJAna-tapomUrti jainazAsanaprabhAvaka saripravara AcAryabhagavAna zrIvijayavallabhasUri mahArAjazrInA smAraka graMtharnu Amukha lakhavU e mahAsadbhAgyanI vAta che. vijayavallabhasUri eTale-jemaNe anekAneka-mahAguNabhaMDAra anupameya paramagurudeva zrIvijayAnaMdasUri gurunAM paramapAvana caraNonI ananyabhAve sevA karI hatI, jemaNe e guruvaranA atala jIvanasAgarane avagAhavA prayatna ko hato, jemaNe e gurudevanI gaMbhIra jIvanagaMgAmAMthI udAtta bhAvanAo ane vicAronAM nirmaLa nIra khobale khobale pIdhAM ane pacAvyAM hatAM, jemaNe haMsa banIne e ArAdhya gurunA mAnasasarovaramAMthI avasare avasare UchaLIne kinAre AvelAM atula dhIraja, samatA, kAryadakSatA, dIrghadArzatA, khaMta ane AhopuruSikA rUpa motIono cAro caryo hato-evI eka vibhUtisvarUpa jainasaMghanI virala vyakti athavA paramArAdhya gurudeva zrIvijayAnaMdasUri mahArAjanI chAyAmUrti. AvI virala vyakti jainazAsana ane jaina zrIsaMghane sAMpaDe, e jainazAsana ane jaina zrIsaMghanA mahAna abhyudaya ane saubhAgyanIja vAta gaNAya. Aje e tejomUrti mahAvibhUti ApaNI najara sAmethI dara hovA chatAM enI jhaLahaLatI jIvanajyotinA puMja svarUpe ApaNAthI dUra nahIM, paNa ApaNI sAmeja divya hAsa veratI beThI ke UbhI hoya ema ja ApaNane bhAse che. pUjyacaraNa AcAryabhagavAn zrIvijayavallabhasUri mahArAjazrInA jIvananuM zAMta ane gaMbhIrapaNe ciMtana ke svarUpa avalokana karie to jaNAze ke emAM jIvanasAdhanA, dharmasAdhanA, zAsanasevAsAdhanAne lagatAM aneka puruSArthapUrNa yogyatAnAM bIjo paDyAM hatA; pachI e bIjo bhale jIvananI paristhiti ane pravAhane anusAra vikasyAM, ardhavikasyAM ke aNavikasyAM rahyAM hoya; Ama chatAM e vAtamAM to leza paNa zaMkAne sthAna nathI ke e jIvana eka mahAtejorAzi hatuM. e tejorAzie jainaprajAne ghaNA ghaNA ajJAta mArgAnuM jJAna ane bhAna karAvyAM che. pUjyapAda jJAnatapomUrti AcAryabhagavAna zrIvijayavallabhasUri mahArAjazrIna jIvana jevU vyApaka ane samRddha hatuM tevo ja temanI jIvanasmRti-yAdagIrIne tAjI karato A smAraka graMtha paNa vyApaka ane samRddha banyo che. A AkhA graMthamA mAtra zarUAtanAM amuka pAnAM ja pUjya AcArya mahArAjazrInA sAhajika-analaMkArika jIvanacaritre rokyAM che, te sivAyano Akho graMtha vidvadbhogya ane prajAnA caitanyane poSatA vividha lekho ane vipula citrAdi sAmagrIthI samRddha che. prastuta smAraka graMtha gujarAtI, hiMdI ane aMgrejI ema traNa vibhAgamAM vaheMcAolo che. etraNe vibhAganA vidvAna saMpAdako kharekhara preraNA pAmela samartha lekhako ane saMzodhako che. e dareka vidvAnonA Page #9 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha vyaktitvathI huM aMgata rIte saMpUrNapaNe paricita hoI, khAtarIthI kahI zakuM chu ke e badhAya saMpAdako suyogya saMpAdako che. AvI vyaktionI kImatI sevA meLavavA mATe smAraka graMthanA yojako kharekhara ja bhAgyazALI che ema kahevAmAM huM jarAye atizayokti nathI karato. smAraka graMtha mATe mAnanIya lekhakoe sAmagrI paNa ThIka ThIka pUrI pADI che.traNe vibhAgamAMnI lekhasAmagrI be vibhAgamAM vaheMcAyelI che. pahelA vibhAgamA pUjyapAda AcAryamahArAjazrInA jIvanapravAhane sparzatA lekho ane kavitAono saMgraha che. bIjA vibhAgamA vidvadbhogya vipula sAhityasAmagrI che. A vibhAgamA ahiMsA, anekAMtavAda, karmavAda ane yoga jevA tAttvika lekho Avela che. zikSaNa ane bhASAsAhitya viSayaka lekho paNa che. zilpa, sthApatya, mUrtividhAna, prAcIna maMdiro, citrakaLA vagereno paricaya ApatI lekhamALA paNa A vibhAgamA che. prAcIna AcAryo, guruparaMparA, graMthaparicaya, rAjAo, sikkAo, mahAvIrajIvana vagerene lagatI aitihAsika sAmagrI paNa AvI che. deva-devIo, yakSa-yakSiNIo, tIrthakaro, jainasAdhvIo ane AcAryonI mUrtio viSayaka lekho paNa AmAM samAyA che. A rIte atisamRddha vividha sAhityasAmagrIno AmA samAveza thayo che. A prakAranI vividha sAmagrIvALA A smAraka graMthanI mahattAmAM Apela vividha citrasAmagrI ane tasavIroe ghaNo mahattvano umero ko che. upara jaNAvyu te pramANe A yAdagAra smAraka graMthane je mahattA varI che temAM vidvAna saMpAdako. lekhako ane vividha sAmagrI pUrI pADanAra mahAnubhAvoe ane khAsa karIne smAraka graMthanA yojaka mahAnubhAva sajjanonA athAga khaMtabharyA parizrame moTo bhAga bhajanyo che. eTale smAraka graMthanA yojako kharekhara garva laI zake tevo A smAraka graMtha banyo che. aMtamA svargavAsI gurudeva zrIAcAryabhagavAnanI pavitra sevAmAM smAraka graMthanA yojako ane sahakArIo sAthe huM paNa e pavitra gurudevanI sevAmAM mArI AMtarika sevAMjali AdarapUrvaka arpaNa karUM chaM. muni puNyavijaya Page #10 -------------------------------------------------------------------------- ________________ nivedana samyagdarzanajJAnacAritrANi mokSamArgaH / pUjya umAsvAti mahArAje mokSamArganI ArAdhanA mATe mukhya traNa vastuo upara bhAra mUkyo che : samyagdarzana, jJAna ane cAritrya mAnavadeha pAmI ApaNe jo kAMI prApta karavAnuM hoya to te Aja che. jIvanane UrdhvagAmI banAvI mokSaprAptino e ja eka rAjamArga che. paNa AvA A rAjamArga para koI koI vakhata bhayaMkara aMdhArAM chavAI jAya che tyAre potAnI jJAnarupI jyotathI tene ajavALavA koI mahApratApI dharmapuruSanI jarura UbhI thAya che. Avo eka dharmapuruSa potAnI jIvanasuvAsa prasarAvI ApaNI vaccethI hamaNAM ja vidAya thayo. tenuM nAma hatuM AcArya zrIvijayavallabhasUrijI e sAcA arthamAM dharmapuruSa hatA. samAjamAM prasarelA ajJAnarupI aMdhakArane dUra karavA mATe temaNe je kAMI ka te adbhuta hatuM, bIjA koIthI bhAgye ja banI zake evaM hatuM. samAja paranuM temanuM A RRNa kadI na visarI zakAya tevuM che. sAmUhika ane vyaktigata rIte emaNe karelA upakAro kadI na bhUlI zakAya evA che. ApaNI saMskRtinA saMrakSako che arihaMto, siddho, AcAryo, upAdhyAyo ane sAdhuo. emaNe ApaNI ujjvaLa praNAlikAne vadhu ujjvaLa banAvI che - ApaNA sAMskRtika vikAsa ane ciMtanamAM mahattvano phALo Ayo che. AcArya zrIvijayayallabhasUrijI AvA siddho-saMtomAMnA eka hatA. arvAcIna samAjanA sAMskRtika vikAsa mATe teNe athaka prayatno karyA ane teo siddhine varyA. temanA A kAryanuM mUlyAMkana koI rIte thaI zake tema nathI, chatAM emanAe mahAna kAryane eka nAnIzI aMjali arpavAnA namra prayAsa rupe A graMtha pragaTa karavAnuM ame sAhasa kayuM che. samAjanA utkarSa mATe AcAryazrIe zA zA prayatno karyA, temano A upakAra keTalo moTo hato, eno yatkiMcita khyAla A grantha Aparo avuM amAruM mAnavuM che. A granthane AcAryazrInA nAma ane kAmane gaurava arpe evo banAvavAnA sajAga prayatno saMpAdako ane prakAzakoe karyA che. A prayAsa keTale aMze saphaLa thayo che e to samAja ane vAcakavarge ja kahevuM raghuM. koI paNa mahApuruSanA jIvananI samIkSA karavAnuM kAma sahelaM nathI. AcAryazrI mATe paNa Ama ja banyuM che. emAM vaLI e mahAna AtmAnA aneka upakAro ApaNA samAja para che eTale e samIkSAnuM kAma vadhu muzkela bane che. ApaNa - emaNe ApaNA para karelA aneka upakAro - anugrahone lIdhe-emanA guNonuM ja darzana thAya e svAbhAvika che. pariNAme A graMthamAM emanAM guNagAna ja ApanI najare paDe to te kSamya jagaNArI. AcAryazrIne je pravRttio atipriya hatI emAM zrI mahAvIra jaina vidyAlaya mukhya che. zrI mahAvIra jaina vidyAlayamA preraNAdAtA, protsAhaka ane praNetA AcAryazrI hatA. A saMsthAnI aneka smRtio AcAryazrI sAthai saMkaLAyelI che, pariNAme A graMtha pragaTa karavAnuM Tharyu ane Aje anekonA AzIrvAda sAthe e bahAra paDe che. AcAryazrIe jIvananA chellA keTalAka mahinA A saMsthAmAM pasAra karyA hatA ane A saMsthAne tathA tenA kAryavAhakone emanI sevAno lAbha maLyo hato. temAMthI sAMpaDelI preraNAnuM eka svarupa A graMthamAM che. AcAryazrI samatra paNa kuM jIvanadarzana karAvavAno namra prayAsa A granthamAM thayo che, ane te sAthe jainasaMskRti ane saMzodhanane lagatuM sAraM evaM sAhitya paNa rajU karavAmAM Avyu che. A grantha e rIte AcAryazrInA Page #11 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha jIvananI mIThI suvAsa laIne Ave che, ane e sAthe evo pATha paNa zIkhave che ke jo koI paNa mAnavI yogya rIte puruSArtha kare to bhavya siddhi prApta karI zake. A graMtharnu kArya saraLa rIte hAtha dharavA nIce jaNAvela sabhyonI eka samiti zrI mahAvIra jaina vidyAlayanI vyavasthApaka samitie nImI hatI: 1. zrI paramAnaMda kuMvarajI kApaDIA 6. zrI cimanalAla jecaMda zAha 2. zrI prasannamukha suracaMdra badAmI 7. zrI sevaMtIlAla cimanalAla zAha 3. zrI phulacaMda zAmajI 8. zrI kAntilAla DAhyAbhAI korA 4. zrI ratilAla cimanalAla koThArI 9. zrI caMdulAla vardhamAna zAha 5. zrI kAntilAla umedacaMda baroDiyA 10. zrI caMdulAla sArAbhAI modI samitinA A sabhyoe granthane taiyAra karavAmAM samaya ane zaktino je bhoga Apyo che te badala temanA hArdika AbhArI chIe. gajarAtI vibhAganaM saMpAdanakArya DaoN0 bhogIlAla je. sAMDesarA, em. e., pIeca. DI., DaoN. umAkAnta pre. zAha, em. e., pIeca. DI. ane zrI nAgakumAra nA. makAtI, bI. e., elael. bI. e, hiMdI vibhAga- saMpAdana prA0 pRthvIrAja jaina, em. e. ne ane aMgrejI vibhAga- saMpAdana DaoN0 motIcaMdra, pIec. DI. (laMDana), DaoN. jagadIzacaMdra sI. jaina, em. e., pIeca. DI. ane zrI cimanalAla je. zAha, em. e. e karela che. prastuta granthane samRddha banAvavA mATe teoe jaina itihAsa, sAhitya, kalA ane tattvajJAnanA viSayo para lekho meLavavA bhAratanA temaja paradezanA vidvAnono saMparka sAdhyo hato ane sAro evo sahakAra paNa meLavyo. A badala badhA vidvAna lekhako ane traNeya vibhAganA saMpAdakono ame aMtaHkaraNapUrvaka AbhAra mAnIe chIe. AcAryazrInA jIvanacaritra vibhAga A smAraka graMtharnu eka mahattvanuM aMga che, ane te taiyAra karI ApavA mATe zrI pI. ke. zAha, em. e. nA ame khAsa RNI chIe. prApta thaelI sAmagrI lakSamA letAM graMtharnu kada dhAryA karatAM khUba ja vadhI gayu che ane tethI keTalIka sArI kRtio sthaLasaMkocane lIdhe saMpAdakone choDI devI paDI che. A mATe lekhako ane kalAkAronI kSamA yAcIe chIe, ane teoe Apela sahakAra badala AbhArI chIe. granthanI upayogitA vadhAravAmAM AcAryazrI vijayasamudrasUri, munizrI puNyavijayajI tathA munizrI yazovijayajI taraphathI mArgadarzana, preraNA ane sahakAra maLela che. munizrI puNyavijayajIe granthanI prAraMbhika taiyArIthI mAMDI chevaTa sudhI preraNA ane apUrva sahakAra aI granthanI upayogitA ghaNI vadhArI che. teozrIe lakhela Amukha granthanA kIrtikaLaza rUpa bane che. sthApatya ane citrakaLAnI sAmagrI zrI Ara. bhAradvAja, zrI jagana mahetA, zrI bAbubhAI bhAvanagarI, zrI bAbubhAI mistrI, DaoN. umAkAnta zAha, ane bIjA aneka bhAIo taraphathI maLI che te mATe saMsthA teonI RNI che, grantha- AvaraNa paTa taiyAra karI ApavAmAM citrakAra zrI sI. narene je madada karI che te badala hArdika AbhAra mAnIe chIe. kalAsAmagrI aMge gujarAtanA siddhahasta kalAkAra zrI ravizaMkara rAvaLa taraphathI khUba sahakAra maLela che. svAsthya barAbara na hovA chatAM granthanA suzobhana pAchaLa teoe je parizrama lIdho che te badala ame temanA hamezanA RNI chIe. ArkiolaoNjikala sarve oNpha iMDiyA tema ja paTanA, vaDodarA ane muMbaI myujhiyamanA kyureTara taraphathI citrasAmagrI aMge ghaNo sahakAra maLyo te badala saMsthA temano atyaMta AbhAra mAne che. zrIhemacaMdrAcArya jaina jJAnamaMdira (pATaNa), zrIvijayanemisUri jJAnabhaMDAra (amadAvAda), zrIbhrAtRcaMdrasUri jJAnabhaMDAra (amadAvAda) ane zrI zAntinAtha prAcIna tADapatrIya jaina jJAnabhaMDAra(khaMbhAta)nA kAryavAhakoe Page #12 -------------------------------------------------------------------------- ________________ nivedana aitihAsika pratonAM citro; ane zrIneminAthajI ane zrIRSabhadevanA janma ane jIvanaghaTanAnI be suvarNAkSarI pratonA blaoNka zrI sArAbhAI navAbe ApI granthanI upayogitA vadhArI te mATe temano sarveno ame AbhAra mAnIe chIe. dareka lekhane aMte mathurAnA jaina zilpanI aitihAsika vividha sUcaka citrasAmagrI mUkela che. A sAmagrI mATe ArkiolaoNjikala sarve oNpha inDiyAnA ame khAsa RNI chIe. mudraNakAma e granthanuM mahattva- aMga che, ane A kArya zrI mauja prinTiMga byUronA zrI viSNu pI. bhAgavate khAsa cIvaTathI pAra pADela che. A mATe zrI bhAgavata ane temanA sahakAryakartAono AbhAra mAnavAnI ame saharSa taka laIe chIe. prAcIna aitihAsika pratonA raMgIna citronuM mudraNakArya suMdara rIte karavA mATe amadAvAdanA dIpaka prinTarInA zrI naTubhAI rAvatano paNa hArdika AbhAra mAnIe chIe. te UparAMta zrI en. e. gore, zrI jIvanalAla jAnI, zrI zaMkararAva dAmale, zrI narendra rAvaLa, zrI navInacaMdra aM. zAha, zrI ke. pArasamala ane zrI pravINacaMdra ke. zAhanA granthanA saMpAdana tathA mudraNakAryamA sahakArI thavA mATe AbhArI chIe. ___ Avo vipula grantha aneka baMdhuonA hArdika sahakAranA pariNAme ja taiyAra karI zakAya. A grantha mATenI sAmagrI ekaThI karavAthI mAMDI prakAzana mATe dinarAta cintA sevanAra ane tanatoDa mahenata karanAra aneka vyaktio che. A sauno vyaktigata ullekha karavAnuM na banI zakyu hoya to mATe ame temanI kSamA mAgI chIo. TraeNkamAM, jeNe jeNe A kAryane saphaLa banAvavAmAM madada karI che te sauno ame aMtaHkaraNapUrvaka AbhAra mAnIe chIe. guru pratyenI bhaktithI janmelA A prayAsamAM jo kAMI kSati rahevA pAmI hoya tathA jANyeajANye koIne paNa anyAya thayo hoya, utsUtraprarUpaNA thaI hoya tema ja mudraNadoSa rahI gayo hoya to te mATe ame sau koInI kSamA yAcIe chIe. __ aMtamA AcAryazrInA jIvananI preraNA jhIlIne janmelI A kRti sau koIno Adara pAmaze ane anya jIvono AtmotkarSa sAdhavAmAM madadarUpa nIvaDaze evI abhilASA ane zraddhA sAthe ame viramIe chIe, zivamastu sarvajagataH parahitaniratA bhavantu bhUtagaNAH / doSAH prayAntu nAzaM sarvatra sukhI bhavatu lokaH / / govALIA Ta~ka roDa : muMbaI, 26 phAgaNa sudi 15, saM. 2012 caMdulAla sArAbhAI modI caMdulAla vardhamAna zAha maMtrIo, zrI mahAvIra jaina vidyAlaya RAITRATI Page #13 -------------------------------------------------------------------------- ________________ : saMpAdaka maMDaLa : gujarAtI vibhAga DaoN. bhogIlAla ja. sAMDesarA, em. e., pIeca. DI. DaoN. umAkAnta pre. zAha, em. e., pIec. DI. zrI nAgakumAra nA. makAtI, bI. e., elel. bI. hindI vibhAga prA. pRthvIrAja jaina, em. e., zAstrI aMgrejI vibhAga DaoN. motIcaMdra, em. e., pIeca. DI. (laMDana) DaoN. jagadIzacaMdra jaina, em. e., pIeca. DI. zrI sI. je. zAha, em. e. : prakAzaka : caMdulAla sArAbhAI modI caMdulAla vardhamAna zAha maMtrIo zrI mahAvIra jaina vidyAlaya Page #14 -------------------------------------------------------------------------- ________________ bhAmukha prakAzakanuM nivedana anu kramaNi kA munizrI puNyavijayajI gujarAtI vibhAga zraddhAjali ane jIvana 1. zrIvallabhagurusakSiptacaritrastutiH munizrI puNyavijayajI 2. AcAryazrIne aMjali prA. ramaNa koThArI, em. e. 3. rAjalahaMsane zrI pAdarAkara 4. he ArSadRSTA! zrI zAMtilAla bI. zAha 5. vallabha-hariyALI prA. hirAlAla ra. kApaDiyA, em. e. 6. zrImad vijayavallabhasUrijIne aMjali zrI mAvajI dAmajI zAha 7. sUrIzvarane smaraNAMjali zrI kalyANacaMdra ke. jhaverI 8. namI rahuM zrI navInacaMdra aMbAlAla zAha 9. amara vallabha zrI pravINacaMdra jecaMda mahetA 10. sUrijIno jIvanasUra DaoN. jayaMta em. paTaNI, em. bI., bI. es. / 11. ApaNA zrIvallabha gurudeva AcAryazrI vijayasamudrasUri 12. tIrthakaronA caraNe uccArela mAtAnuM vacana sArthaka munizrI iMdravijayagaNi 13. yugavIranAM saMsmaraNo munizrI janakavijayagaNi 14. svargastha bhAcArya zrIvijayavallabhasUrIzvarajI di. ba. kRSNalAla mohanalAla jhaverI 15. yugavIrano aMtima dRSTinirdeza ! zrI pAdarAkara 16. prAcIna jJAnabhaMDAranA uddhAraka zrI mohanalAla dIpacaMda cokasI 17. yugadRSTA bhAcArya zrIvijayavallabhasUrIzvarajI zrI pI. ke. zAha, em. e. 18. sAdhusaMsthAnA kIrtikaLaza AcAryazrI vijayaumaMgasUri 19. yugadRSTAnA hastAkSara 20. vallabhavANI lekha-saMgraha 1. bhAratIya kaLAmAM jaina saMpUrti zrI ravizaMkara ma. rAvaLa 2. jaina dharma ane jaina saMskRtinI keTalIka prA. amRtalAla savacaMda gopANI, lAkSaNikatAo em. e., pIec. DI. 12 3. jaina abhyAsamA navIna dRSTinI bhAvazyakatA prA. kezavalAla hiM. kAmadAra, em. e. 4. bhASAnA vikAsamA prAkRta-pAlibhASAno phALo paM. becaradAsa dozI 5. jaina paraMparAnuM apabhraMza sAhityamA pradAna prA. harivallabha cu.bhAyANI, em.e.,pIec.DI. 31 6. jaina sAhityanAM pado viSe vicAraNA prA. caMdrakAntaM ec. mahetA, em. e., elel. bI., pIec. DI. 41 Page #15 -------------------------------------------------------------------------- ________________ 12 7. prathamAnuyogazAstra bhane tenA praNetA sthavira AryakAlaka 8. zve. guru vimalasUrinI praznottara - ratnamAlA 9. brahmavihAra - jaina bhane jainetara dRSTie 10. zrI pArzvanAthanI eka prAcIna dhAtupratimA 11. prakAzAnuM eka prAcIna zilpa 12. zrI paMcAsarA pArzvanAthanA mandira viSenA keTalAka DaoN. bhogIlAla ja. sAMDesarA, aitihAsika ullekho 13. gujarAtanuM prathama itihAsa kAvya 14. solaMkI rAjavIono syAgadharma AcArya vijayavallabhasUri smAraka graMtha munizrI puNyavijayajI paM. lAlacaMdra bhagavAna gAMdhI prA. jayaMtIlAla bhAIzaMkara dave, em. e. DaoN. umAkAnta premAnanda zAha, 15. yakSapUjAnI aitihAsikatA 16. mahArAjA jayasiMha siddharAjanA cAMdInA sikkA 17. hemacandrAcArya : emanuM jIvana bhane kavana 18. ' khuzaphahama ' siddhicaMdragaNikRta neminAtha caturmAsa kam 25. brahma vrateSu vratam 26. dharma ane saMskRti 27. zrI mahAvIra paramAtmAnuM vyApaka jIvana 28. nigraMtha siddhAMtanI uttamatA 29. jaina jAtakonA citraprasaMgovALI kalpasUtranI suvarNAkSarI prata 30. citra - paricaya 1. keTalAka prAcIna jaina zilpo em. e., pIec. DI. zrI zivalAladAsa zaMbhubhAI desAI 32. zrIyazovijayopAdhyAya ane temaNe lakhelI hAyapothI nayacakra zrI cunIlAla vardhamAna zAha zrI kanaiyAlAla bhAIzaMkara dave 19. bhAvaliMganuM prAdhAnya 20. ' tattvArthazraddhAnam - samyagdarzanam' eTale zuM ? 21. manuSya ekalo nathI zrI dalasukha mAlavaNiyA 22. vAdidevasUrinuM janmasthAna kayuM ? zrI gokuLabhAI dolatarAma bhaTTa 132 23. 'kSamAri' pAlananA be aprakaTa aitihAsika lekho zrI nAgakumAra makAtI, bI. e., elel.bI. 134 24. vaDanagaranI zilpasamRddhi 137 zrI ramaNalAla nAgarajI mahetA zrI manasukhalAla tArAcaMda mahetA munizrI kalyANacaMdrajI 141 149 153 zrI phatehacaMda jhaverabhAI zAha DaoN. vallabhadAsa neNasIbhAI 157 zrI sArAbhAI maNilAla navAba 161 zrI amRta paMDyA prA. ramaNalAla sI. zAha, em. e. DaoN. maMjulAla ra. majamudAra, em. e., elel. bI., pIeca. DI. DaoN. bhagavAnadAsa ma. mahetA, em. bI., bI. es. zrI ' saMtabAla ' em. e., pIec. DI. 76 prA. jayanta pre. ThAkara, em. e., kovida 84 2. jaina sAdhvIjIonI bhavya pASANa-pratimAbho 3. pATaNanA jaina maMdiramAMno eka sundara kASThapaTa 4. aitihAsika vastrapaTa 31. 'supAsanAhacariyaM'nI hastalikhita pothImAMnAM munizrI puNyavijayajI munizrI yazovijayajI munizrI yazovijayajI munizrI yazovijayajI raMgIna citro munizrI puNyavijayajI DaoN. umAkAnta premAnanda zAha, pRSTha 49 57 66 70 73 93 96 102 112 117 120 126 128 em. e., pIeca. DI. 168 172 174 175 176 181 Page #16 -------------------------------------------------------------------------- ________________ anukramaNikA hindI vibhAga zraddhAMjali ane jIvana 1. jAgRti ke devadUta zrI vallabha 2. yugavIra AcArya zrIvijayavallabha : jIvanajyoti 3. paMjAba kesarI kA paMcAmRta 4. bhArata kI eka mahAna vibhUti zrI rAmakumAra jaina, bI. e., bI. TI., nyAyatIrtha 1 prA. pRthvIrAja jaina, ema.e., zAstrI zrI RSabhadAsajI jaina mahatA zrI zikharacandra kocara, bI. e., elaela. bI., Ara. je. esa., sAhityaziromaNi 15 mr m lekha-saMgraha 1. jaina purANa-kathA kA lAkSaNika svarUpa zrI vIrendrakumAra jaina 2. pAli-bhASA ke bauddha granthoM meM jaina dharma DaoN. gulAbacaMda caudharI, em.e., pIec. DI. 6 3. pippala gaccha gurvAvali zrI bhaMvaralAlajI nAhaTA 4. saMskRti nirmAtA yugAdideva zrI zAntilAla khemacaMda zAha, bI. e. 23 1. syAdvAda para kucha AkSepa aura unakA parihAra zrI mohanalAla mehatA, em.e., zAstrAcArya 27 6. jaina sAdhanA kA icchAyoga kaviratna zraddheya zrI amaracandrajI mahArAja 7. bhagavAna mahAvIra kA aparigrahavAda zrI narendrakumAra bhAnAvata, sAhityaratna 8. saMjaya kA vikSepavAda aura syAdvAda paM. mahendrakumAra jaina, nyAyAcArya 8. zrI AtmArAmajI tathA IsAI mizanarI prA. pRthvIrAja jaina, em. e., zAstrI 10. jaina dRSTi se sAdhanAmArga zrI RSabhadAsajI 11. dharmottara ke TippaNa ke kartA mallavAdI zrI dalasukhabhAI mAlavaNiyA 12. prAcIna bhArata meM deza kI aMkatA DaoN. vAsudeva zaraNa agravAla, em. e., pIec. DI., DI. liT. 55 13. bhaTTAraka kanakakuzala aura ku~arakuzala zrI agaracaMdajI nAhaTA 14. jinapratimA aura jainAcArya paM. haMsarAjajI zAstrI 15. tiruvalluvara tathA unakA amara graMtha tirukkurala paM. mahendrakumAra jaina, nyAyazAstrI 16. suvarNabhUmi meM kAlakAcArya DaoN. umAkAnta premAnanda zAha, em. e., pIec. DI. 61 aMgrejI vibhAga zraddhAMjali ane jIvana Shri Chimanlal J. Shah, M.A. Shri K. D. Kora, M.A. 1. The Great Acarya 2. A Dedicated Soul Page #17 -------------------------------------------------------------------------- ________________ lekha-saMgraha 1. Structural Evolution and the Dr. Hari Satya Bhattacharya, Doctrine of Karma M.A., B.L., Ph.D. 2. The Figures of the Two Lower Dr. Klaus Bruhn, Ph.D. Reliefs on the Parsvanatha Temple at Khajuraho 3. The Message of the Religion of Prof. A. Chakravarti, Ahimsa M.A., I.E.S. (Retd.) 4. Some Aspects of Jaina Monastic Dr. S. B. Deo, M.A., Ph.D. Jurisprudence 5. Materials Used for Jaina Prof. D. B. Diskalkar, M.A. Inscriptions 6. Jamali : His Life and Point of Prof. Prithvi Raj Jain, M.A., Shastri 61 Difference from Lord Mahavira 7. The Concept of Arhat Prof. Padmanabh S. Jaini,, M.A., 74 Tripitakacarya 8. Historical Position of Jainism Dr. J. S. Jetley, M.A., Ph.D. 9. Jainism : Its Distinctive Fea Prof. Kr. De. Karnataki, M.A. tures and Their Impact on our Composite Culture 10. Fundamental Principles of Dr. B. C. Law, M.A., B.L., Ph.D. 87 Jainism D. Litt., F.R.A.S.B., F.R.A.S. (Hony) A 13th Century Inscribed Metal Dr. M. R. Majumdar, 112 Bell from Patan (N. Gujarat) M.A., LL.B., Ph.D. What Jainism Offers to the Shri C. S. Mallinath 115 World 13. Digambara Jaina Tirthankaras Dr. H. D. Sankalia, 119 from Maheshwar and Nevasa M.A., Ph.D. (London) 14. Glory of Jainism Shri Chimanlal J. Shah, M.A. 15. Jaya-Group of Goddesses Dr. Umakant P. Shah, M.A., Ph.D. 124 16. A Rare Sculpture of Mallinatha Dr. Umakant P. Shah, M.A., Ph.D. 123 17. Acarya Haribhadra's Compara- Dr. N. M. Tatia, M.A., D. Litt. 129 tive Studies in Yoga 18. Dhurtakhyana in the Nisatha- Dr. A. N. Upadhye, M,A., D. Litt. 143 curni 19. The Place of Jainism in Indian Dr. Felix Valyi 152 Thought 20. A Historical Outline of the Lan- Prof. K. B. Vyas, M.A., F.R.A.S. 157 guages of Western India 21. Jainism-A Way of Life Shri B. P. Wadia 169 2 121 Page #18 -------------------------------------------------------------------------- ________________ gujarAtI vibhAga zraddhAMjali ane jIvana (14) nyAyAM bhonidhi zrI vijayAnandasUrIzvarajI (zrI AtmArAmajI ) pravartaka zrIkAntivijayajI, muni zrIcaturavijayajI 4-5 munizrI harSavijayajI, paMnyAsa zrIsaMpata vijayajI 6-7 muni zrIhaMsa vijayajI, AcArya zrIvijayalalitasUri 8 AcArya zrIvijayavallabhasUrIzvarajI, pravartaka zrIkAntivijayajI ane munisamudAya ( pATaNa saM. 1984) 1 2 - 3 citra paricaya bRhattapAgacchAntargata saMvignazAkhIya AdyAcArya nyAyAmbhonidhi zrI 1008 zrIvijayAnandasUripaTTapratiSThita AcAryapravara zrIvijayavallabhasUri mahArAja 9 muni zrIcaturavijayajI, pravartaka zrIkAntivijayajI, AcArya zrI vijayavallabhasUrijI muni zrIhaMsa vijayajI, paM. saMpatavijayajI (pATaNa saM. 1985) amadAvAdamAM munisaMmelanamAM ekatrita thayela munisamudAya (saM. 1990 isavI sana 1934) 11-12 (1) tA. 7 thI 9 naveMbara 1952 nA roja zrI mahAvIra jaina vidyAlayamAM yojAyela saMmelana prasaMge virAjamAna AcArya zrIvijayavallabhasUri ane munimahArAjo (2) saMmelananA chelA divase pravacana karatA AcArya zrI vijayavallabhasUri 10 13-14 (1) saMmelananA chelA divase zrI mahAvIra jaina vidyAlaya taraphathI pramukha zrI manasukhalAla e. mAstarane AvakAra ApatAM zrI khImajI bhujapurIbhA AcAryazrInI anekavidha sevAone aMjali ApI rahyA che. (2) AcAryazrI zrI mahAvIra jaina vidyAlayamAM virAjamAna hoI tA. 15-10-1953 nA roja zeTha zrI kasturabhAI lAlabhAI vaMdanArthe AvyA te prasaMga lekha - saMgraha (57) 1 dharaNAzA he baMdhAvela caturmukha jinaprAsAdanuM gaganacuMbI zikhara, rANakapura, 15 mI sadI 2 dharaNAzAha bhane ratanAzAhe baMdhAvela caturmukha derAsaranuM bhavya pravezadvAra, rANakapura, 15 mI sadI x x x eu 36 40 41 48 49 56 57 68 69 Page #19 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha 3 tIrthAdhirAja zatrujaya, pAlitANA 4 kuMbhAriyAjInA zrIpArzvanAtha bhagavAnanA derAsaranI bhamatInAM cauda svapna ane deva-devIo kotarela staMbha ane dvAra 5 rANakapuranA caturmukha jinaprAsAdanA kalAmaya staMbhoparanI adbhuta kotaraNI 6 vimalavasahI, Abu : raMgamaMDapa ane devakulikAonuM eka dRzya 7 haThIsiMganA derAsarano uparano bhAga, amadAvAda, 19mI sadI 8 mAlAdevI maMdiranuM bhauyataliyuM ane paDazALa, gyArAsapura, bhIlasA 9 zeTha haThIsiMge baMdhAvela derAsaranuM kalAmaya pravezadvAra, amadAvAda, 19mI sadI 10 luNa-vasahInA raMgamaMDapamA prabhudarzanalIna sAdhvIjIo, Abu, 13mI sadI 11 jaina staMbha, citoDagaDha, i. sa. Azare 1100 12 kuMbhAriyAjI mahAvIrasvAmI derAsaranI sAta chato paikInI naTAraMbha darzAvatI cothA naMbaranI chata 13-14 (1) zrIpArzvanAthanI eka prAcIna dhAtupratimA, sanmukhadarzana (2) zrIpArzvanAthanI eka prAcIna dhAtupratimA, pRSThabhAga 15-16 (1) zrIpArzvanAthanI eka prAcIna dhAtupratimA (2) lohAnipura(paTaNA pAse)thI maLela mauryakAlIna jinapratimA 17 prakAzAnuM eka prAcIna zilpa 18-19 (1) zrIpaMcAsarA pArzvanAtha maMdiranI vanarAja cAvaDAnI mUrti (2) zrIpaMcAsarA pArzvanAtha maMdiranI Tha. AsAkanI mUrti 20-27 vaDanagaranI zilpasamRddhi 1 yugala-zarmiSThA taLAvanI pALa para jaDelu zilpa 2 AmatheramAtAnAM maMdiramAMnu saptamAtRkAnuM zilpa 3 arajaNa-bArInI uttare bhIMta paranI zilpapaTTikA 4 ThAkaraDAvAsanI najIka paDelI naravarAhanI pratimA 5 gaurIkuMDanI dIvAlamA jaDI dIdhela rAjavaMzInI savArI 6 hATakezvara maMdiranI bhIMta paranI nartakI 7 hATakezvara maMdira paratuM pAMDavonAM rathaY zilpa 8 hATakezvara maMdira paranA svAhA (1) ane gaNa 28-29 (1) zrIneminAthajIno janma ane teozrInA jIvananI mukhya mukhya ghaTanAonA citraprasaMgo (raMgIna citra) (2) zrIRSabhadevano janma ane teozrInA jIvananI mukhya mukhya ghaTanAonA citraprasaMgo (raMgIna citra) 138-39 Page #20 -------------------------------------------------------------------------- ________________ 30-44 citra paricaya 1 rAjagRhI vaibhAragiri uparanI guptakAlIna neminAtha pratimA 2 rAjagRhInI sonabhaMDAra guphAmAMnA caumukhajInI sAtamA AThamA saikAnI saMbhavanAthajI kAyotsarga mUrti 3 I. sa. 525-550 AsapAsanI zrIjinabhadra vAcanAcArya pratiSThita zrI RSabhadevanI dhAtupratimA 48 4 I. sa. 1053-63 vacce pratiSThita thaela dhAtunuM samavasaraNa 5 lIlavA devA pAsethI maLelI prAcIna pazcima bhAratIya kalAnI dhAtupratimA - zrI pArzvanAthajInI tritIrthI 6 lIlavA devA pAsethI maLela zrI pArzvanAthajInI tritIrthI pratimAno saM. 1093 no lekha 7-8 vaDodarAnA dAdApArzvajInA daherAsaramAMnI vikramanA agiyAramA saikAnA uttarArddhanI trivIrthIka dhAtupratimA 9 I. sa. 1094-95 mAM bharAyela AdinAthajInI covIsI 10 mahAamAtya tejapAla tathA anupamAdevI 11-12 Abu - vimalavasahI ane lUNavasahInA raMgamaMDapanI chata 13 Abu lUNavasahInA chata upara giranAra ane dvArikA nagarI tathA samavasaraNanAM dRzyo 45-47 jaina sAdhvIjIonI pASANa-pratimAo 1 saM. 1205nI sAdhvIjInI pratimA 2 saM. 1255nI sAdhvIjInI pratimA 3 saM. 1298nI sAdhvIjInI pratimA 14 rANakapurano sahasraphaNA pArzvanAthano pASANapaTa 15 rANakapuranA caumukhajI maMdiranA pASANapara kotarela naMdIzvara dvIpano bAvana jinAlayano paTa pATaNanA jaina maMdirano eka sudara kASThapaTa 49 zramaNa bhagavAna mahAvIrano merUparvata para janmAbhiSeka 50 nyAyAcArya upAdhyAya zrIyazovijayajI mahArAjanA jIvanakALanI vicAraNAmAM abhUtapUrva prakAza pADato vi. saM. 1663 mAM cItarAyalo aitihAsika vastrapaTa 51-54 vAsabhavanamAM pRthvImAtA sAthe bhagavAna supArzvanAtha ( raMgIna citra ) somA rAjakumArI sAthai bhagavAnanuM pANigrahaNa (raMgIna citra ) sahasAmravana udyAnamAM bhagavAnanI dIkSA (raMgIna citra ) zrIsupArzvanAtha bhagavAnanI mokSaprApti (raMgIna citra ) 17 168 - 169 172 173 174 175 176 - 177 Page #21 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha 55 zrIsupArzvanAtha svAmInA prathama dina gaNadharanuM vanamA Agamana ane parSadA samakSa dharmopadeza (raMgIna citra) 56 bhagavAna zrIsupArzvanAtha svAmInuM nirvANakalyANaka (raMgIna citra) 57 siMhavAdigaNi kSamAzramaNakRta nayacakra TIkA-upAdhyAya zrIyazovijayajI mahArAjanA hastAkSaramAM 178 180 182 hindI vibhAga zraddhAMjali ane jIvana (2) AcArya zrIvijayavallabhasUri mahArAja cAturmAsa sthalAdi kA vivaraNa lekhasaMgraha (12) 1 zramaNa-beLagoLamAM caMdragiri ane iMdragirinI vacce i. sa. 981-983 Asa pAsa pratiSThita, gomaTezvara (bAhubalI) nI mahAkAya pratimA-ekaja zilAmAthI ghaDelI che. UMcAI Azare 56 phUTa 6 iMca che. 2-12 1 pArzvanAtha bhagavAna, udayagiri gUphA, bhIlasA 2 garbhadvAra, vimalavasahI, Abu, bAramI sadI 3 kuMbhAriyAjInA pArzvanAtha bhagavAnanA derAsaramAM ajitanAtha bhagavAna kAyotsarga mudrAmAM-nIce saM. 1176nI sAlano lekha che 4 bhavya jaina zilpamUrtio, gvAliyara 5 zAntinAtha vastInI dIvAlapara AvelI zilpasamRddhi, jinAnAthapura 6-9 lUNavasahI-Abu : staMbho paranA gaNadharo: teramI sadI 10 zeTha haThIsiMge baMdhAvela jinaprAsAdanI dIvAlaparanI kalAmaya zilpamUrti, ___amadAvAda (19mI sadI) 11 rANakapuranA caturmukha jinaprAsAdanI dIvAloparanI zilpasamRddhi, 15mI sadI aMgrejI vibhAga zraddhAMjali ane jIvana (1) AcArya vijayavallabhasUri lekha vibhAga (30) 1 nartikA : sittannavAsala guphAnA jinaprAsAdanI dIvAlaparatuM vizvavikhyAta raMgIna citra : jainAzrita kaLAno eka namUno Page #22 -------------------------------------------------------------------------- ________________ citraparicaya 128 2-3 1 sahastrakUTana dhAtu, zilpa, pATaNa : 18mI sadInI AsapAsa 2 rANakapura, caturmukha jinaprAsAdanI chatarnu saMyojanA citra 4-5 1 udayagirinI rAnIguMphAnI kevALano nmuuno| 2 kaMkAlITIlAnA vodvastUpanA kalAvidhAnano namUno 6 vimala-vasahInI eka chatanI ananya kotaraNI : Abu, bAramI sadI 7 pArzvanAtha jinaprAsAda, khajurAho 8-9 pArzvanAtha jinaprAsAdanI zilpasamRddhi, khajurAho 10 RSabhanAtha, khajurAho (myUjhiyama) 11 RSabhanAtha, khajurAho 12 AdIzvaraprabhunI mukhamudrA : dhAtupratimA : akoTA saMgraha (gusa samaya) 13 cAmaradhAriNI: dhAtupratimA, akoTA (AThamI sadI AsapAsa) 14 13mA saikAno kotarela ghaMTa (pATaNa) 15-17 (1) bhartRharInI guphAmA prabhAvalInI mUrti, mahezvara (2) tIrthaMkara kAyotsarga mudrAmA, mahezvara (3) pArzvanAtha, nevAsA 18-20 (1) bhagavAna mallinAthanI apratima zilpapratimA (2) aMbikA devI, vimala-vasahImAMnA raMgamaMDapanI eka chatanI kotaraNI, delavADA, (bAramI sadI) (3) siMhArUDha aMbikA (?), lUNa-vasahInI eka chatanI kotaraNI, delavADA, teramI sadI 21 zrIudayaprabhasUrikRta dharmAbhyudaya mahAkAvyanI pratimA gurjarezvara mahAmAtya vastupALanA hastAkSaravALu pArnu 22 se. 1294 mAM lakhAela tADapatrIya pratamAM maLelI zrI hemacaMdrAcArya ane gurjarezvara kumArapALanI citrAkRtio 23 15mI sadImAM kApaDapara citarAyela vardhamAna vidyApaTa 24 zrI vinayavijayopAdhyAyanA hastAkSara (lokaprakAza graMthanI prathama nakalamAMnI) 25 lAkha upara doreluM sonerI citra 26 mahopAdhyAya zrI yazovijayajI mahArAjanA hastAkSara (jaMbusvAmIrAsa) 27-30 (1) nartikA : sittannavAsala guphAnA jinaprAsAdanI dIvAlaparatuM vizvavikhyAta raMgIna citra : jainAzrita kaLAno eka namUno (2) udayagirinI gaNezaguphAnI kevALano namUno (3) khaMDagiri uparanI jaina guphA (4) udayagirinI rAnIguphAnI kevALano namUno 129 142 142 142 156 - mere Page #23 -------------------------------------------------------------------------- ________________ wehhetho Page #24 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha : zraddhAMjali ane jIvana : Marati pttppaayaak F ....... gujarAtI vibhAga Page #25 -------------------------------------------------------------------------- ________________ Page #26 -------------------------------------------------------------------------- ________________ NO N // jayantu viitraagaaH|| zrIvallabhagurusakSiptacaritrastutiH bAlyabhAvAttadIkSAya aabaalybrhmcaarinne|| brahmatejo'laDkRtAya namo vallabhasUraye // 1 // vijyaanndsuuriindrpaadsevaaprbhaavtH| prAptajJAnAdikauzalyaH jayatAt sUrivallabhaH // 2 // zAnto dhIraH sthitaprajJo dIrghadarzI jitendriyaH / pratibhAvAnudArazca jayatAd guruvallabhaH // 3 // jJAtaM zrIvIradharmasya rahasya yena vAstavam / dhAritaM pAlitaM cApi jayatAt sUrivallabhaH // 4 // shriiviiroktdrvykssetrkaalbhaavjnyshekhrH| atajjJatanmArgadarzI jayatAd guruvallabhaH // 5 // jAgarUkaH sadA jainazAsanasyonnatikRte / sarvAtmanA prayatitA jayatAt sUrivallabhaH // 6 // jainavidyArthisajjJAnavRddhayai vidyaalyaadikaaH| saMsthAH saMsthApitA yena jayatAd guruvallabhaH // 7 // pAJcAlajainajanatAdhArastaddhitacintakaH / tadrakSAkArI prANAnte jayatAt sUrivallabhaH // 8 // sAdharmikoddhArakRte paJcalakSImasUtrayat / rUpyANAM mumbaIsavAd jayatAd guruvallabhaH // 9 // vijayAnandasUrIzahRdtA vizvakAmanAH / prodbhAvitA yathAzakti jayatAt sUrivallabhaH // 10 // jIvanaM jIvitaM cAru cAritraM cAru pAlitam / kArya cAru kRtaM yena jayatAda guruvallabhaH // 11 // muni punnyvijyH| jaER1 ht CREE PEEEEEEL PRAMLEELAMITAMBEDARDARSHUPARREARS LATESSADYA Page #27 -------------------------------------------------------------------------- ________________ Page #28 -------------------------------------------------------------------------- ________________ AcAryazrIne aMjali [ pahelI puNyatithie ] ( jhUlaNA ) bhavya jinazAsane, navavidhAyaka banI, janamiyo vIra vallabhasUri tuM. samaya varatI gaye, nUtana parakhI lIdhe, nita navAM vaheNa pragaTyAM thakI tuM. krAMtino dUta tuM, zAMti dUte ya tuM, dharma vivAdamAM nA khUNo tuM. je na je ne tare. dharma vijayI khare, zatrahIna virala pada pAmiyo tuM. sakala A vizvanI, tamasa bhUmi mahIM, divya pagAmadAtA RSi tuM. timira gahara sama, vizvanA gahanamAM, amara ko divya jayoti khare tuM. dharma te dAkhavyo, dharma te Acayo, dharma jIvananI mUrtirUpa tuM. vIra vallabha! tane, sakala zAsana name, tArI A puNyatithie namuM huM. ramaNa koThArI Page #29 -------------------------------------------------------------------------- ________________ rAjahaMsane [bhakita smaNAMjali viradharma mAnasasaranA o rAjahaMsa! rasALA ! nijaguNa zatadala padma sohAgI, AtmayogI marmALA ! nayaNe vayaNe amRtadhArA ! saMyama mauktika ravarUpa ramaNatA, nijAnaMde caranArA ! zubhra sabhara cAritra pAMkhathI, prabhupathamAM TharanArA ! naya-nikSepa-svaguNa karanArA ! UDela vaTapura saravariyethI, gurjara taTa vahenArA ! abhuta AtmArAma mahAjaLa, kAMThaDI karanArA ! gurUpada paMkaja parimala dhArA ! yuga yugano AtmA-AtmAmAM, aMtargata thAnArA! AtmajyotathI jagavalabha, lakha-alakha-lakSa karanArA ! gaMga zArada rasa relavanArA ! jJAnayoga-tapatyAga titikSA, Atmavilopana hArA ! savi jIva zAsana rasI karavA, nyochAvara thAnArA ! pala-5la apramatta avatArA ! laghutA ragaraga-dRSTi anabho, masta nijAnaMda dhArA ! bAlabrahma tejala jyoti, mAnava karuNA jhabakArA ! parabe prema pAna pAnArA ! UDI UDI pRthvI pAvana kara, vIra sanDezA rahenArA ! mAnasasaranA moMghA haMsala, 3 yam uccaranArA ! mAnava utthAna mathanArA ! haMsa vihAra virAma saTe, muMbApura pada dharanArA ! kAnti-bhakti saravara kAMThalaDe, ghaDI-adhaghaDI karanArA ! UDyA o UDyA, UDI jAnArA ! jIvanakAryanA pUrNavirAme, mahaprAyANa jAnArA ! mukti - rAjahaMsI maLavA, utAvaLA thAnArA ! koI na ene rokaNahArA ! phaphaDAvI nija pAMkha, UDI, guMbaja gebI chabanArA ! saMta zreSTha sUri saravara choDI, mahAjaLamAM maLanArA ! vallabha anaMta AzramanArA ! palapala smaraNa-guNI tuja guNagaNu-abhrakhuda karanArAM ! smaraNAMjali maNimALa caraNa tuja 3 zAMti dharanArAM ! vAhana zArada haMsala thArA ! pAdarAkare Page #30 -------------------------------------------------------------------------- ________________ he ArSadraSTA! jIvana - jyota bujhAI kiMtu, Atma - jyota jhaLahaLatI, aMdhArAM ama mAraga mAMhe, pathadarzaka thaI retI, prakAzano tuM peja kharekhara, lakha lakha teje camake, jana - mana - gaNa aMtara - AkAze divya svarUpe damake, ArSadaSTie parakhI lIdhAM, navayuganAM eMdhANa ! tethI to te jJAnaratnano khullo mUkyo khajAno : "kevaLa dhananA DhagalA upara dharma- dhavana nahi pharake. jaya jaya" nA khAlI nArAthI Atma - teja nahi pragaTe! kSudhA thakI pIDAtA janane, kaho jJAna zA khapanuM? duHkhathI sijhAtA mAnavane muktinuM zuM sapanuM? ! samAjano pratyeka mAnavI sukhe roTalo khAze, tyAre enuM haiyuM sAcA dharma mArage jAze! vizva - dharmanuM nAma laI vADAmAM zIdane rAco ? kUpamaMDuka zA ga7bhedanA vartuLamAM zuM nAco ? khUNAmAM pesIne zIdane mahAvIra nAma pukAro ? mahAvIra to kevaLa jainonA" - evuM zIda manAvo ?! mahAvIranA saMtAno saue Avo hAtha milAvI, eka avAje mahAvIrano saMdezo raho gajAvI; pachI juo ke savI jIva zAsananA rasiyA thAze, satya - prema - ahiMsAnAM gIto sArI duniyA gAze." Ama vahAvI "valabha" te to karuNAvaMtI vANI, dravya - kSetra ne kALa - bhAvane satvara lIdhAM pichANI; samAjanA rogonI te to kharI cikitsA kIdhI, Atma - zuddhi karavAne kAje mahAauSadhi dIdhI. vijayavaMta tuja nAma amone akhUTa preraNA Apo, tArI prema - suvAsa sadA ye ghaTaghaTa mAMhe bApo ! zAMtilAla bI. zAha Page #31 -------------------------------------------------------------------------- ________________ vallabha-hariyALI jage jaLa jyAM krAnti-vALA, varNa rahe zuM sakhaNA re; baMDa uThAvyuM madhyasthoe, aMtima nAyaka banato re. addabhuta enA baLane nIrakhI, Adya aMtarthe apI re; nija je putrI raMbhArUpe, "prasAriNI" sama nAme re. lagna thayAM tyAM e to raMge, pharI vaLI zubha kAryo re; jaya jaya" janatA satvara vadatI, jeDI joI navalI re. saptama akSara nAme je te, svAgata arthe doDe re; pAya thayo tyAM eno sIdho, harSa haide nA mAta re. navanI aMke sagapaNa mAnI, kAyA kIdhI bamaNI re; caturtha aMze saMgati sAdhI, abhidhA lagabhaga banatI re. varNa-rUkAMkI saMdha sidhAve, ochAkSarane ThAre re; enA kuLano eka nabIro, bheTe ene dhIro re. AziSa ApI varNAdhIze, kArya sadhAyAM sarve re; surizvaranI padavI lAdhI, jaina jagata ajavALI re. vidyAvallabha vidyA kAje, sAdhana sAcAM sadai re; paradAdAne pagale cAle, paMcanade bahu vihare re. gRhastha-mitre dharma vatsala, yAvaccandra divAkara re; racI hariyALa rasika-tanUje, dAra ramAnA vacane re. sahastra yugma kakubha saMge, vikrama kerA varSe re; bhAdrapada zukaletara pakSe, caturtha tithi guruvAre re. hirAlAla ra0 kApaDiyA Page #32 -------------------------------------------------------------------------- ________________ zrImad vijyavallabhasUrijIne aMjali -harigIta chaMda- ajJAnamUlaka jainajanatAne jagADI jemaNe, nistAra vidyAviNa nathI e tatva zodhyuM emaNe; cintana karyuM e roganA pratikAra arthe jemaNe, sthApI hatI bahu jJAna-parabo dIrgha najare emaNe. jaDavAdakerA vamaLamAM vidyArthIjana aTavAI jaze, sadharmanI vidyA maLe to vamaLa paNa vikharAI jaze; vidyAtaNuM saddhAmaviNa saMskAritA Ave nahi, e kAja vidyAlaya race gururAja re muMbaI mahIM. zAsanapati mahAvIranuM vAratAbharyuM abhidhAna che, tIrthaMzanA e nAma mATe sUrine bahu mAna che; e vAta jaina samAjakerAM dhyAna para lAvyA hatA, nirNaya karI e nAmano upayoga AdaratA hatA. navayugamAM vidyA vagara ko unnati pAme nahi, e vAta yugavIra sUrinAM manamAM sajAga vasI rahI; gurumaMtra vijayAnaMda Ape dIrdhadaSTi vAparI, "vidyAtaNAM dhAmo badhe ughaDAvaje vallabha pharI." Aje tamArA yatnathI vidyAlayo zobhI rahyAM, vaTaprada, amadAvAda ne pUnAmahIM sthira to thayAM vidyArthIone dharmanA saMskAra paNa maLatA rahe, gudevanI sevA kare chavana saphaLatAne vare. e cAra vidyAlaya chatAM cALIza emAMthI bano, gururAja ama para Aja che upakAra atize Apano; janatA kahe svarga gayA paNa kAmathI jIvI rahyA, cho dhanya vallabhasUrivara ! jIvana saphaLatAne varyA. mAvajI dAmajI zAha Page #33 -------------------------------------------------------------------------- ________________ sUrIzvarane smaraNAMjali 1 littl nt valalabha mAnavajIvana mAM, valabha saMyama sAra, valabha cAritre zobhatA, valabha saMta saradAra; vallabha zraddhA dharmanI, vallabha syAdavAdano sAra, vallabha samakita dhyAnamAM, vallabha zuddha vicAra. vallabha gujarAte janamiyA, vallabha paMjAba prANa, vallabha kesarI garjanA, vallabha jIvana kahANa; vallabha maMdira sthApanA, vallabha citya vizALa, vallabha vijaya-AcAryano, vallabha vANI rasALa. vallabha sarasvatI sAdhanA, vallabha jJAna pracAra, vallabha vidyAlaya mahAvIranA, vallabha saMghano sAtha; vallabha yuga ziromaNi, vallabha zA ~ su jANa, vallabha kIti akhaMDa che, valabha Agama sAra. vallabha jyotirdhara yuganA, vallabha dRSTi vizALa, vallabha vizvabaMdhutvanA, valabha hRdaye ullAsa; vallabha mahAvIra paMthanA, vallabha mahArathI mahAna, vallabha zAsana chananA, vallabha jayavaMta sukAna. vallabha jIvana sAdhanA, vallabha pada nirvANa, vallabha siddhi pAmatA, vallabha vaMdana hajAra; vallabha smRti saMtanI, vallabha bhakti suvAsa, vallabha smaraNa-kalyANanA, vallabha mukti suvAsa. - kalyANacaMdra ke. jhaverI 1i ; It ' * ! ' SR N $ = Page #34 -------------------------------------------------------------------------- ________________ namI rahyuM - namuM he vibhUti! vimala tava pAde praNayathI, pratibhA divyA e sahujanataNuM kendra banatI; hamezAM sohAtuM madhura mukhaDuM saurabhabharyuM, tathA cakSuomAM navIna dRSTinuM ke amI hatuM! tamArI girAmAM zabada zabade phUla jharatAM, vahAvI aMgAMge praNayajharaNAM - vallabha banyA; tathApi nA bhIMjayA jagaudadhinA vAri gahane. rUpALA kAsAre jyama kusuma nirlepa ja rahe! tame nitye sIMcyAM chavanatarue to ya madhurAM, tame mAMDI mIThI paraba ramaNa paMtha majale; prasAryo jyoti vA ghanatimira paMthe thaI pUSA, ane evI rIte mRta jIvanamAM cetana bharyA. tamArI daSTio ama jIvananAM dhyeya banaje! tamArI sRSTio ama jIvananAM svarga banaje ! navInacaMdra aMbAlAla zAha TIES !* I 'S . Page #35 -------------------------------------------------------------------------- ________________ amara vallabha amara tuM maraNe re dharma-dhuraMdhara dhorI, dharmane kAje re te vAta na rAkhI adhUrI. gujarAnavAlA gurukuLa karIne, guruguNa jagamAM gAyo; mahAvIra vidyAlaya viracIne, vallabha DaMko bajAvyo ...... amara zrAvaka - zrAvikA unnatimAM saMgha unnati samajAvI; sAdhu - sADavInA ya jIvanamAM, dharma-dhajA pharakAvI ...... amara0 gujarAtI tuja guNanA rAgI paMjAbI baDabhAgI; sarvajano tuja darzana karatAM, amRta pIye amApI 2' 11 amApa *** .. amara daDhatA zakti aNanama tArI, kAryakuzaLatA bhArI; lIdhuM kArya te pAra ja pADayuM, evo tuM pratApI ..... amara sarva dharmanI tulanA karIne, sAco rAha te jhAlyo; satya uccaratAM jIbha na aTakI, evo tuM bhekhadhArI ... amara0 koI kahe paMjAba kesarI, koI guNAnurAgI; koI vade cheH puNyapratApI, koI timirataraNI ..... amara zuM kahuM tujane mahA tapasvI ! jANa na paDatI mujane; saMta kahuM ke mahaMta kahuM, ke kahuM sukRta karaNI .......... amara0 vacane vacane phUlaDAM jharatAM, darzane cetana UchaLe; tuja jIvanano amIrasa pItAM, preraNA navAva pragaTe ...... amara0 vaMdana tujane vizvavibhUti, vaMdana mahAvratadhArI; dharmane kAje te to gurujI, gAtro dIdhAM gALI ... amara AtamarAmI guruguNagAma, kIrti jagamAM jAmI; amara thayo tuM A jIvanamAM, vade "pravINuM" zIzanAmI ...... amara pravINacaMdra jecaMda mahetA Page #36 -------------------------------------------------------------------------- ________________ sUrijIno jIvanasUra bhArata ! anokho ne addabhuta kevo bhAgyavAna deza ke tuja kukhe avataryA yugeyuge mArgadarzaka mahAtmAo; rAma ne zrIkRSNa gautama, vardhamAna ne mohane nija jIvananI pAradarzakatAe dAkhavyA saune anusaravA satya, mAnavaprema ne ahiMsA. mAnavajIvana supathe vALI viSe sukhazAMti pAtharyA. gujarAta! garvilI gujarAta! te paNa bheTa dharyA bhAratane prAtaHsmaraNIya mAnavaratno, durlabha pAmavA pharI pharI. mahAratno e jaDa vallabha ratno, eka prakAzyo rAjakSetre ane ajavALyuM dharmakSetra. rAjakSetre hAka vagADI trAhya pokArAvI rAjazAhIne; janatAnAM rakata vilAsatAM, briTiza rAja ramakaDAMone suNAvyuM ke"mAtRbhUminI ektA khAtara tAja ane daMDa mAtRcaraNe dharo; samAja evo raco ke UMcanIcanA bheda na raho." jenabhArata! te paNa dITho dharmakSetre, samaya dharma pichAnato, jaina jAgRti jhaMkhato, ahoniza utthAna raTato, jainabAlanAM duHkhe dravato, kalyANanAM kAyaoN kathato, jIvanabhara ekatA ubodhato, nIDara ane ahiMsaka vIrano satya anugAmI, zAsanano sAco uddhAraka dUraMdezI ane sarvadarzI paMjAba kesarI, vallabhasUri. vIra saMtAno! ApaNAM sadbhAgya ke, bhUlelAne supaMthe vALavA, samayadharma samajAvavA, aMdhazraddhAe vipathagAmIne satya dAkhavI prakAza pAtharavA, cIlAnI cAle na caDatAM satya darzana dAkhavavA, vallabhavIra zramaNa ApaNu vacce sAdhurUpe prakAzyA. gurUdeva! AcArya vallabha ! amArA anaMta ahobhAgya ama bhAMDuonAM ahobhAgya ahobhAgya jaina samAjanA, ke satya sacoTa samajAvaTe jJAna-pipAsA saMtoSavA mArga mokaLA thayA, ne pAmyA arvAcIna jJAna, je alabhya ne anivArya hatuM. nUtana vidyAnI parabo bhaMDAvI seMkaDomAM chUMdAyelo bhArata pharI eka ne akhaMDa thayo, velabhae tuja pratApe. Page #37 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha jJAna jaLa siMcyA, nirAdhAranAM duHkha nivAra ne jainabAlanI jJAnatRSA chIpI; strI-zikSaNa aMge dhara, vidhavAonAM vilApa hara ne pachAta revA sarjAyela samAje samAjanuM Arogya sudhAra, vaidya, vakIla ne Ijanera bhALyA. to ja paMjAba kesarI! svAmivAtsalya tejakuMvArA UDaze ne kesarI kahevAyuM paNa lakSmI nija gajavAhane jhulAvaze. kALajuM hatuM komaLa; zrAvaka ane zrAvikA jaina samAjanuM du:kha dekhI caturvidha saMdhanA be pAyA, hRdaye aMgAra jaLato, pAyAnI puraNI pAkI samAjanI avadazAe teTalI zAsananI sthiratA. dharmanI adhogati pichANato, nirdhana nirtAnI jema dharma ne samAjotthAnanI pAtALa peTa pahoMcela deha jIvanabhara ciMtA sevI; zI karaze dharmanI sevA? kema karaze samAjeddAra ? jaina-jagata jagADavA jaina zAsana jayavaMtu kema thaze ? jIvanabhara ahAleka jagAvyo. mATe yogIvara ! zAsananAM suputro ! jIvananAM Are beThe satyadharma ne rAjapravAho pArakhI, kadI jaMpa na kIdho, saMpattino sadupayoga sevo gAma, pUra, nagara ne galIe DoLI besI ghamyo, ne badalo vAparavAnAM vaheNa. amara Adeza Apyo: aMdhazraddhA ne aMdhabhaktie "jAga, jaina jAga, na athaDAtAM bhaTakAtAM ke dorAtAM satya svAmivAtsalya samajI vicAro nija dilanAM UMDANe, ne saMpattino sadupayoga kara ne satya rAha zodhI ane grahI nizcamIne udyoga Apa, vIranA vIra putro ! nirakSaratA nivAravA nIDara banI AgaLa vadho; gAmegAme jJAnaparaba mAMDa, e ja aMtima IcchA ne AzA. jayaMta ema. paTaNI, ema. bI. bI. esa. tethI Page #38 -------------------------------------------------------------------------- ________________ ApaNA zrIvallabha gurudeva AcArya vijayasamudrasUri A pRthvI para aneka manuSyo janmyA, ThIka lAge tema jIvyA ane aMte mRtyune zaraNa thayA. jagata keTalAMnAM to nAma paNa jANatuM nathI, teo kayAre janmyA ane yAre DhaLI paDayA tenI koI e noMdha paNa nathI lIdhI; jyAre bIjI khAju evI keTalIka vyaktio thaI gaI jenuM nAma letAM eka prakArano alaukika AnaMda thAya che, hRdaya praphullita bane che. kAraNa ke e vyaktio potAnI pALa evI saurabha mUkatI gaI hoya che ke jenI phorama sadAya koryAM kare. AvI vyaktio jIvana jIvavAnI navIna daSTi arpe che: sukha prApta karavAnI adbhuta jaDIbuTTI darzAve che. pU. vijayavallabhasUri evI vyaktiomAMnA eka hatA. temanI pAse temanI potAnI AgavI pratibhA ane divya zakti hatAM. duHkha ane ApattiomAM sapaDAyela samAjane jAgrata karavAnI tamannA hatI. pavitra jIvana jIvI duniyAne amUlya pegAma pahoMcADavAnI tIvra abhilASA hatI. bALapaNathI ja temanAM lakSaNo bhinna tarI AvatAM. kaMka nUtana pragati karavAnI ane koI ajANa tattvanI khoja karavAnI temane prathamathI ja tamannA jAgelI; ane A tamannAe ja aneka vighno hatAM temane bALapaNamAM ja dIkSita banAvI dIdhA. bharayuvAnImAM teo tyAgI, vairAgI banyA. duniyA tarapha nihALavAnI eka pavitra svataMtra daSTi keLavI. 'vasudhaiva kuTum' e temanuM jIvanasUtra banyuM, ne e jIvanasUtrane sadAya dRSTi samakSa rAkhI jaina-jainetaranA bhedabhAva vinA garIba hoya ke amIra, rAjA hoya ke raMka, adhikArI hoya ke anadhikArI, vaNika hoya ke brAhmaNa, hindu hoya ke musalamAna--saune vItarAga devano zubha saMdeza saMbhaLAvyo. hajArone mAMsa-madirA ane durAcArano tyAga karAvyo. paMjAba, rAjasthAna, gujarAta, saurASTra, madhyaprAMta, mahArASTra Adi pradezomAM vicarI potAnAM jJAna zakti tema ja cAritryabaLa dvArA paMjAbanA prANu, rAjasthAnanA nUra, gujarAtanuM gaurava, saurASTranA Adarza ane mahArASTranA mAnanIya banyA. paMjAbane sudhAryo, rAjarathAnane jagADayo, gujarAtamAM garjanA karI, saurASTrane ujALyo ane mahArASTrane ugAryAM. dhArmika temaja sAmAjika pragati arthe khUba zrama lIdho. dezadezAntaromAM ghUmI pravacano karyAM ane jJAnanI parao UbhI karI. muMbaImAM zrI mahAvIra jaina vidyAlayanI sthApanA karI ane tyArapachI amadAvAda, pUnA tema ja vaDodarA khAte teno vadhu vikAsa thayo. varakANAmAM pArzvanAtha jaina vidyAlayanI sthApanA karI. Ama AvI jJAnaparabo UbhI karI temaNe saune amRta jevAM mIThAM nIra pAyAM. AkhI jaina vidyArthI Alama temanA A upakArane kadI vIsarI zakaze nahi. pU. gurujIe mAtra keLavaNI mATe ja prayatna karyo ema nathI, jainazAsananI unnati arthe khIjAM aneka kAryo paNa temaNe karyAM. upadhAna, ujamAM, aMjanazalAkA, pratiSThA, jIrNoddhAra, navAM maMdiro, upAzrayo, dharmazALAo AdinA uttejana mATe sahAyatA meLavI. bhinna bhinna sthaLoe pravacano karI temaNe potAnA saMdezane pahoMcADyo. temanAM pravacanomAM saccAIno raNako hato, temanI vANImAM amRtanI mIThAza hatI, emanI pratibhAmAM adbhuta teja hatuM. e alaukika baLe ane adbhuta pratibhAe aneka camatkAro upajAvyA. e camatkArone ApaNe jAdu nahi kahIe, paNa cAritryano prabhAva gaNIzuM. pUrva gurujI Page #39 -------------------------------------------------------------------------- ________________ 14 AcArya vijayavallabhasUri smAraka graMtha jAte paNa tene camatkAra tarIke na oLakhAve, paNa ApaNI sAmAnya daSTi temAM Azcarya jue e svAbhAvika che. evA kayA prasaMgo hatA ke jene lIdhe ApaNe UMDA vicAramAM paDI jaIe chIe ? pU. gurujIno AzIrvAda kadI niSphaLa jato nahi. ekavAra copATI para teozrI pravacana karI rahyA hatA. evAmAM eka mANase pAse AvI gurujIne praNAma karyA ane pUchayuM: " Apa mane oLakho cho ?" gurujIe kahyuM: "nA bhAI' tyAre pelAe kahyuM: "he prANavallabha, tame to mArA prANadAtA cho. huM meraTha jillAno rahIza chuM. vakIlano dhaMdho karuM chuM. ekavAra koI gunA aMge mane phAMsInI sajA thaI. AvI karuNa paristhiti mArI patnIthI sahana na thaI zakI ane AzIrvAda mATe te ApanI pAse doDI AvI. Apa paNa gaLagaLA thaI gayA ane AziSa dIdhI ke devagurudharmapasAthe sabaka arachA ho jAyegA? ane Apano AzIrvAdarUpI vAsakSepa laI te mArI pAse AvI. aMte huM bacI gayo ane mane jIvanadAna maLyuM." A vAta sAMbhaLI gurujIne AnaMda thayo ane pelA bhAI 5NuM jenA AzIrvAdathI pote bacI zakyo e gurunAM darzana thavAthI parama AnaMda anubhavI rahyA. bIjo prasaMga : ekavAra pU. vijayavallabhasUri pAlItANAmAM hatA te daramiyAna eka divasa suprasiddha saMgItakAra lAlA dhanazyAmajIne sarpe daMza dIdho. chellI ghaDIo hatI, kAraNa ke jhera prasaratuM jatuM hatuM. evAmAM dhanazyAmajInA mitra ratanacaMdajI pU. gurujI pAse AvyA ane badhI hakIkata vigatavAra jaNAvI. gurudeve to haMmezanI jema AzIrvAda ApyA ane kahyuM: "sabakucha acchA ho jAyegA." zrI ratanacaMdajI vAsakSepa laI pAchA AvyA ane teno jevo upacAra thayo evuM jhera UtaravA lAgyuM ane lAlA ghanazyAmajIe jANe navuM jIvana prApta karyuM. tyAra pachI to ghanazyAmajI gurujInA parama bhakta banIne rahyA. - trIjo prasaMga : saM. 1992mAM zaMkhatarA nagaramAM aMjanazalAkAnI pratiSThA karAvI pAchA pharatAM teo eka vAra paMjAbamAM AvelA asura gAmamAM rokAyA. A gAma hAla pAkistAnamAM che. tyAM sakhata garamI paDatI hatI. temane pANInuM eka TIpuM paNa maLyuM nahi, temano AvakAra paNa na thayo; AthI gAma choDI temane turata ja AgaLa vihAra karavo paDyo. koNa jANe kema paNa te vakhate tyAMnA kUvAonuM pANI khAruM banI gayuM. tyArapachI saM. 1998mAM teo jyAre pharI pAchA e ja gAmamAM AvyA tyAre temanuM bhAvabhInuM svAgata thayuM. lokoe bhaktibhAvathI stuti karI. kAraNa game te hoya paNa navAIbharI rIte kUvAonuM pANI sAkara jevuM mIThuM banI gayuM ane UMDA UtarI gayelA kUvAomAM pUratuM pANI AvyuM. sukAI gayelI nadImAM pANIno bharapUra pravAha vahevA lAgyo! AvI ghaTanAothI lokomAM khUba Azcarya pedA thatuM. cotho prasaMga H baDauta nagaramAM saM. 1996mAM tyAMnA jaina maMdiranI pratiSThA karAvavAnI hatI, mAha mahinAnI kaDakaDatI ThaMDI paDatI hatI, paraMtu pratiSThAno utsava hovAthI lokono utsAha bhAto na hato. rathayAtrAnI pUrI taiyArIo thaI gaI hatI. AjubAjunAM gAmomAMthI aneka loko AvelAdigaMbara jaina hAIskUlanA medAnamAM AtmavallabhanagaranI racanA racAI hatI. aneka vepArIoe potAnA sTolo UbhA karyAhatA. jhaverAta, sonAcAMdInA kImatI dAgInA aneka jAtanAM vAsaNo, jarIthI mAMDI rezamI, sutarAu vagere jAtajAtanAM kApaDanI hArabaMdha dukAno khaDI thaI gaI hatI. ramatagamato mATe paNa yogya vyavasthA thaI hatI. badhuM vAtAvaraNa AnaMda ane umaMgathI sabhara hatuM. paNa kamanasIbe eTalAmAM sarvatra vAdaLo gherAI vaLyAM. aMdhAruM ghora thaI gayuM. vIjaLInA camakArA thavA mAMDyA ane jANe hamaNAM pralaya sarjatuM tAMDavanRtya macI jaze evI bhIti pedA thaI badhI kImatI cIjono nAza thaI jaze ane pratiSThAno Page #40 -------------------------------------------------------------------------- ________________ ApaNuM zrI vallabha gurudeva 15 utsava nahi UjavI zakAya evI ciMtA thavA mAMDI. sai prabhune prArthanA karavA mAMDyA. musalamAnoe paNa baMdagI zarU karI. A vakhate jenoe pU. gurujI tarapha mITa mAMDI. sau temanI pAse gayA ane hatAza haiye pUchavA lAgyA: "zuM ApaNo utsava bhAMgI paDaze ?" paNa gurUdeve to smita karI javAba ApyoH "saba kucha arachA ho jAyegA." ane kharekhara badhuM ja sAruM thaI gayuM. medha gAyo paNa varasyA nahi. AkAza dhIme dhIme svaccha thaI gayuM. musalamAnonA hRdayamAM palaTo thayo ane je pahelAM masjida pAsethI rathayAtrA pasAra thavA devAnI AnAkAnI karatA hatA te paNa have vinA saMkoce rajA ApavA taiyAra thayA. e badho gurujIno prabhAva hato. bhayanuM vAtAvaraNa zamI gayuM ane sarvatra AnaMdanI laharIo prasarI. maMgaLa gIto gAvAM zarU thayAM. zaraNAInA sUra vahevA lAgyA. - pAMcamo prasaMgaH bhArata-pAkistAna evA bhAgalA paDyA te samaye gurudeva gujarAnavAlAmAM birAjamAna hatA. have temaNe gujarAnavAlA choDI AgaLa vihAra karavAnuM nakakI karyuM. A vAtanI musalamAnone khabara paDI eTale temaNe A bhAvaDA (paMjAbamAM jenone musalamAno bhAvaDA kahI saMbodhatA) lokone lUMTavAnuM nakkI karyuM. gujarAnavAlAthI traNa mAIla dUra Avela motI naheranA pula nIce jhADImAM hathiyAro sahita badhA musalamAno saMtAI gayA. A vAtanI gurudevane khabara paDatAM temaNe te divase vihAra karavAno vicAra paDato mUkIne AtmAnaMda jaina gurukuLanA vizALa medAnamAM rokAI javAno nirNaya karyo. A samaye eka zIkha saradAra miliTarI TukaDI sAthe tyAMthI pasAra thaI rahyo hato, ane tene khabara paDatAM te gurudeva pAse Avyo. gurudevane teNe namaskAra karyo. musalamAnonI herAnagatinI vAta sAMbhaLatAM temaNe AgaLa javAnuM paDatuM mUkI prathama gudeva tema ja temanA sAdhusamudAyane javAnA sthaLe sukharUpa pahoMcADyA. AvI aNadhArI madada maLI rahe e kAMI ochI navAInI vAta nathI. AvA aneka kaTumI prasaMge gurudevanA jIvanamAM banyA hatA, paraMtu koIpaNa prasaMge temaNe hRdayanuM bairya gumAvyuM nathI. temanAmAM verajhera na hatAM. sarva prati dayAbhAvanA hatI. dareka prati samAna dRSTithI jovAnI vRtti keLavI hatI. jayAM verajhera ne rAgadveSa bhALyAM tyAM temaNe te dUra karI saMgaThana sthApavAno prayatna karyo. jaina-jainetara evo bheda temaNe kadI rAkhyo nathI. teozrInA vizALa hRdayamAM mAnavatA rome rome prasarela hatI. teo to satyanA cAhaka hatA. eTale je satyano cAhaka e emanAM cAhaka. jIvanamAM je satya temane lAgyuM ke temaNe bIjAne darzAvavAno prayatna karyo. badhA ja sukhI thAya evI ucca bhAvanAthI prerAIne temaNe keTalAMka cirasmaraNIya kAryo karyo. prabhu, AvA pavitra AtmAonI pratiSThA divase divase baDhatI ja raho.. Page #41 -------------------------------------------------------------------------- ________________ tIrthakarInA caraNe uccArela mAtAnuM vacana sArthaka munizrI vijayagaNivarya sAcA mahApuruSanuM jIvana zarUAtathI ja mahAna hoya che. tenI mahAnatAnAM cihno bALapaNathI ja eka yA bIjA svarUpe dekhA de che. bhAratanI eka bhavya vibhUti ane gujarAtanuM gaurava evA paMjAba kesarI pU. zrIvijayavallabhasUrijInA jIvanamAM paNa ema ja banyuM hatuM. potAnI nAnI vayamAM ja mAtAthI temane vikhUTA paDavAnuM AvyuM-mAtAe svarga prati prayANa karyuM, paNa te samaye temaNe uccArelA uddagAro kharekhara bhAvinI AgAhIrUpa ja hatA. potAnA lADIlA igananuM jIvana teNe tIrthaMkaranA caraNomAM arpI dIdhuM, mAtAnA e pavitra udagAro te sapUte sArthaka karyA. zarUAtathI ja asAra saMsAra prati eka prakAranI ghaNu utpanna thaI. jIvananuM samagra dRSTibindu vairAgya, saMskAra ane cAritryamAM kendrita banyuM. potAnA vaDIla bhAIne tema ja anya sagAsaMbaMdhInA virodha, AnAkAnI ane aTakAyata chatAM teNe potAnA dhyeyamAMthI pAchI pAnI na karI; ane te dhyeyane pahoMcavAmAM ja potAnA jIvananI sArthakatA mAnIne pU. AtmArAmajI mahArAjanA pavitra caraNomAM teNe potAnuM zira DhALI dIdhuM ane Ama te chagana maTI valabha banyA. je mAnavInA hadayamAM kaMIka nizcita abhilASA hoya che tene te abhilASA prati pahoMcavA koI yogya mArga maLI ja rahe che. jenA hRdayamAM AkAMkSAnuM bIja paDayuM hoya che te koIka divasa pAMgarIne vizALa vRkSanuM svarUpa avazya dhAraNa kare che. pU. zrIvijayavallabhasUrinA hRdayamAM AdhyAtmika pragatinI tamannA jAgI hatI ane te tamannA-abhilASA-Adarzane pahoMcavA temane yogya paMtha maLI gayo. tejavI yaktitvavALA pU. AtmArAmajI jevA guNasaMpanna ane cAritryavAna guru maLyA ane temanI chAyA nIce pU. zrIvijayavallabhasUrie potAnuM jIvananAva haMkArI mUkyuM. temanI nAvaDIne yogya sukAnI maLI gayo. jainazAsananI pragati arthe jemaNe potAnuM samagra jIvana kharcI nAkhyuM e AtmArAmajInI doravaNI nIce temaNe jaina dharmanA mahAna graMthonuM adhyayana AdaryuM. sAcA gurunA te sAcA ziSya banyA. gurunI zraddhA ane prIti temaNe prApta karI. jaina dharmanAM mULa tattvo ane gUDha rahasyone pAmavA temaNe athAga jahemata uThAvI. pU. AtmArAmajIne AgamonuM sAruM evuM jJAna hatuM. vadarzanano UMDo abhyAsa hato. A badhA jJAnano namra, vinayI ane zANu ziSya yogya lAbha lIdho ane te jJAnarUpI pIyaSanI dhArA sarvatra vahevaDAvavA jabaradasta bhekha lIdho. gAmegAma ne zahere zahera pharI gunA sadezanI saurabha prasArI dIdhI ane sarvatra umaMga ane pavitryanI laharI laherAI rahI. jainadharmanA pAyAmAM rahelA siddhAMto ane satyone jo sArI rIte samajavAmAM Ave to avazya lAge ke jainadharma kharekhara eka ucca dharma che. e dharmane pracAraka daSTie nahi paNa sarvodayanI dRSTie phelAvavAnI pU0 rUrijInA hRdayamAM aneka Urmio pravartI rahI hatI. e Urmione amalamAM mUkavA temaNe mAtra AdhyAtmika ke binasAMsArika dRSTi na rAkhatAM sAthe sAthe vyAvahArika dRSTi paNa dhyAnamAM rAkhI. jaina samAjanI unnatimAM temaNe jainadharmanI unnati paNa nihALI. jagatamAM vyAvahArika rIte jaina samAjane AgaLa lAvavAnuM temane yogya lAgyuM. kharekhara A eka dIrdhadaSTi hatI. e dIrdhadaSTinA Page #42 -------------------------------------------------------------------------- ________________ tIrthakaronA caraNe uccArela mAtAnuM vacana sArthaka 17 phaLa Aje ApaNane maLyAM che. e Urmie ApaNane aMbAlAmAM jaina kaoNleja, phAlanAmAM koleja tathA varakANA hAIskUla ApI; muMbaImAM zrI mahAvIra jaina vidyAlaya jevI bhavya saMsthA ane amadAvAda, pUnA tema ja vaDodarAmAM tenI ja majabUta zAkhAo apIM. A uparAMta pragatinAM zikhara sara karatI bIjI aneka saMsthAo astitvamAM AvI ane pariNAme jaina bALakomAM jJAnanI ati ujajavaLa zikhA pragaTI UThI. A badhAne vaTAvI jAya evI eka ramya Urmi temanA hRdayamAM UchaLI rahI hatI ane te hatI eka vizALa jaina yunivarsiTI sthApavAnI. ApaNe IcchIe ke temanI e Urmi paripUrNa karavA ApaNe athAga prayatna AdarI kaTibaddha thaIe. mahAna vyaktio temanA guNothI ja mahekI UThatI hoya che. temanA e guNomAM ajaba prakAranI AkarSaka zakti hoya che. e guNonI chabI temanI pratibhAmAM sArI rIte pratibiMbita thayelI hoya che. sAmAnya rIte evI mAnyatA che ke tIrthakaro jayAM vihAra kare tyAM kaMTako paNa potAnAM mukha zaramathI nIcAM DhALI de ane temano mArga ApoApa sApha thaI jAya. temanAmAM rahelA guNa ja jANe temanA dUtanuM kArya karatA hoya ane te dUto temanA Agamanano saMdezo sarvatra pahoMcADI de. tethI ja eka kavi gAya che ke: guNAH kurvanti dUtatvaM dUre'pi vasatAM satAM / ketakIgaMdhamAghrAtuM svayamAyAnti SaTpadAH / / ketakImAM kudaratI rIte ja mIThI sugaMdha rahelI hoya che, paNa e sugaMdhano pracAra karavA ketakI kyAMya musApharI karavA jatI nathI--tenI sugaMdhathI AkarSAIne bhramaro pote ja tyAM AvatA hoya che. tevI ja rIte mahAna puSpo pote potAnI AtmaprazaMsA karavA kayAMya jatA nathI, temanA guNa ja temanA dUto tarIkenuM kArya kare che, ane e guNothI ja anya jano temanA prati kheMcAya che. A rIte guNuno ati kImatI prabhAva che. jeTalA guNo vadhu teTalA te vadhu mahAna. pU0 sUrijI tyAM jatA tyAM temanA guNonI saurabhathI samagra vAtAvaraNu mahekI UThatuM. sarvatra AnaMda, umaMga ane utsAha pravartI raheto. temanA guNamAM rahelI ajaba camakathI mAtra jaino nahi paraMtu jainetaro paNa eTalA ja AkarSAtA. sadaguNI puruSonI vANImAM apUrva mAdhurya hoya che. temanA mukhamAM kaTu vANI kadI praveza karI zakatI nathI. kaDavI vAta paNa eTalI mIThAzathI teo kahe che ke emAM kaDavAzano aMza paNa raheto nathI. AgamamAM paNa kahyuM che ke maharaM niuNaM thovaM, kacjAvaDiyaM agavviyamatucchaM / puTviM maisaMkaliyaM, bhaNati jaM dhammasaMjuttaM / / mahAna vyaktio potAnAM vacana atIva madhura rIte, tenA arthanI saMkalana jALavI, khUba vivekapUrvaka ane buddhipUrvaka bolatA hoya che-temAM abhimAnane ochAyo paNa hoto nathI. pUjya gurudevanuM hadaya paNa khUba sukomaLa hatuM. temanI vANImAM apUrva mAdhurya ane alaukika AkarSaNa hatuM. te vANI aMtaranI vANI hatI ane tethI ja temAM sanAtana satyonuM siMcana thatuM. jemanA jIvanamAM kharekhara potAnuM kaMIka svataMtra sattva hoya che tenuM teja patharAyA vinA rahetuM nathI ane te tejamAM AvatI bIjI cIjo paNa prakAzita thAya che. mahAna puruSo ThokI ThokIne kahetA hoya che ke ApaNe paNa emanA jevuM jIvana jIvI zakIe; temaNe meLavelI siddhio ApaNe paNa prApta karI zIe. Ama mahAna vyaktionAM jIvanamAMthI nitye preraNAnAM jharaNAM vahetAM hoya che. e jharaNAMmAM Page #43 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha jeo snAna kare che teo pavitra thaI bahAra nIkaLe che. pUi vijayavallabhasUrinuM samasta jIvanapreraNAdAyI hatuM. temanA jIvanamAM evAM keTalAMya chapAM tattvo paDyAM hatAM ke je temAMnuM ekAda hAtha lAge to ApaNuM jIvana paNa sArthaka bane. ApattithI teo kadI DagyA nathI. zArIrika vyAdhio paNa temaNe hasate mukhe sahana karI; ane e to koI bhavanA karmanuM phaLa che ema kahI te phaLa hiMmatathI bhogavavAnI apUrva zakti keLavI. temanI A badhI siddhio ane zaktiomAMthI jaina samAje ane khAsa karIne temanA ziSyagaNe ghaNI preraNA meLavI che. virATanuM kadI varNana thaI zakatuM nathI. game eTalA zabdo hoya, game evI bhASA hoya paNa virATanI sarakhAmaNImAM e badhuM a5 ja che. emanI jIvanasaritA eTalI vizALa hoya che ke ApaNuM daSTi badhI bAju pahoMcI zakatI nathI. taTa para UbhA rahI jeTaluM pAmIe teTaluM sAcuM. emanAM UMDANu agAdha ane atAga hoya che. ApaNe to temanA caraNamAM DhaLI eTaluM ja gAIe ke: mahAnta eva jAnanti mahatAM guNavarNanam / sm iT IIIIIIIII* ka jo A - : the ' S == Page #44 -------------------------------------------------------------------------- ________________ yugavIranAM saMsmaraNo munizrI janakavijayagaNivarya jJAnAmRtena lokAnAM kaSToccheda vidhAyine / aidayugInavIrAya namo vallabhasUraye // jagatamAM mahApuruSonuM jIvana svaparakalyANu karavAvALuM hoya che ane tethI ja te eka Adarza jIvana hoya che. jo mAnavInI dRSTi samakSa koIpaNa jAtano Adarze na hoya to teno pUrNa vikAsa thato nathI eTaluM ja nahi, paNa tenuM jIvana aMdhakAramaya ane che. mahApuruSanA Adarza jIvanane dRSTi samakSa rAkhatAM ApaNane AtmaravarUpanuM darzana thAya che, ApaNI nabaLAIo ane kSationuM spaSTa jJAna thAya che; pariNAme ApaNe e kSatione dUra karI jIvananuM yogya dhaDatara karavA prayatna karIe chIe. vastutaH mahApuruSonuM jIvana ApaNAmAM saMskAranuM siMcana kare che, daSTine vistRta banAve che ane evI rIte eka dIvAdAMDIrUpa bane che. jemanuM jIvana eka Adarza jIvana hatuM evA aneka mahApratApI, mahAtejaravI ane mahAprabhAvaka dharmadhuraMdhara ripuMgavo jaina samAjamAM paNa thaI gayA. anyanuM jIvana dhaDavAmAM ane sanmArge vALavAmAM teoe potAno amUlya phALo Apyo che. aMdhakAramaya jIvanamAM jyoti prasArI nUtana vAtAvaraNa pedA karavAmAM potAnI akhUTa zakti kharcI che. pUjya zrIvijayavallabhasUrijI e mahApuruSomAMnA eka hatA. temanuM jIvana paNa aneka vyaktio mATe mArgadarzaka dIvAdAMDIrUpa banyuM hatuM. gujarAta, saurASTra, mevADa, mAravADa ane vizeSarUpe paMjAbamAM pagapALA saphara karI temaNe zikSaNanI saMsthAo UbhI karI, saMgaThana sAdhavA upadeza Apyo ane dhArmika Adeza ApI jJAnanI jvalaMta jyota pragaTAvI. temanuM jIvana anekavidha hatuM. aneka anubhavothI sabhara hatuM. e samagra jIvanacaritrane samajavuM ane AlekhavuM ati kaThina che. sAmAnya jananI kalama to amuka pAsAM ja tapAsI zake. AthI huM ApaNane jemAMthI kaMIka mArgadarzana ane bodha maLe evI thoDIka dhaTanAo kahIne ja viramIza. e dhaTanAonAM saMsmaraNo mArA jIvanamAMthI kadI vistRta nahi bane. potAnI vAta khIjAne sArI rIte samajAvavAnI pU. sUrijImAM kevI divya zakti hatI te mATe eka dhaTanA khasa thaze. ekavAra vihAra karatAM karatAM teo paMjAbanA eka gAmamAM AvyA. eka ati vidvAna ane tejasvI aDaMga sAdhu tarIkenI temanI pratiSThA jaina samAjamAM hatI ja; tethI dharmanA siddhAMtonI kaMIka carcA karavA keTalAka brAhmaNo gurudeva pAse AvyA. sAmAnya rIte brAhmaNo snAnAdi kriyAomAM tema ja zarIrazuddhinI bAbatamAM sahaja rIte vizeSa dhyAna ApatA hoya che, jyAre jaina sAdhuo snAna karatA nathI--te na karavA pAchaLa ahiMsAnI daSTi rahelI che. brAhmaNone A vAtanI khabara hatI ane tethI te viSaya aMge temaNe gurudeva pAse carcA karI. gurudeve ati zAMtipUrvaka potAnI vAta samajAvavA prayatna karyo. temaNe kahyuM ke mAtra bAhya zarIrazuddhi pUratI nathI. game eTalI bAhya zArIrika zuddhi hoya paNa je Page #45 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha AMtarika zuddhi na hoya to te zarIrazuddhinuM kaMI bahu mUlya nathI. potAnA vaktavyane puSTa karavA temaNe purANamAMthI eka suMdara dRSTAMta ApyuM : ekavAra pAMDavo aDasaTha tIrthanI yAtrA karavA nIkaLyA. te samaye kRSNa bhagavAne temane eka tuMbaDI ApI ane tene potAnI sAthe yAtrA karAvavA mATe sUcana karyuM. bAra varSa sudhI paribhramaNa karI pAMDavo pAchA AvyA. te vakhate kRSNa bhagavAne pelI tuMbaDIno bhUko karI sau sabhAjanone vaheMcyo. te moMmAM nAkhatAM sabhAjanonuM mukha bagaDI gayuM ane teoe te ghUMkI nAkhyo. kRSNa bhagavAne Azcarya sAthe pAMDavone pUchayuM: "zuM tame A tuMbaDIne tIrthasnAna nathI karAvyuM ?" pAMDavoe turata javAba Apyo : eka nahi paNa anekavAra tIrtharanAna karAvyuM che !" pAMDavono Avo javAba sAMbhaLI kRSNa bhagavAne temane nIceno upadeza Apyo : AtmAnadI saMyamatoyapUrNA satyAvahA zIlataTA dayormiH / tatrAbhiSekaM kuru, pANDuputra, na vAriNA zudhyati AntarAtmA / / "he pAMDuputro, jemAM saMyamarUpI pANI che, satyarUpI pravAha che, zIla taTa ane dayArUpI Urmi che evI AtmArUpI nadImAM snAna karo, bAkI bAhya snAnathI aMtaraAtmAnI zuddhi thatI nathI." gudevanuM uparyukta daSTAMta ane upadeza sAMbhaLI brAhmaNa khuza thaI gayA. gurudeve Atmazuddhi para bhAra mUkyo. temaNe kahyuM : "jaina sAdhunI pAse satya, ahiMsA, brahmacaryuM, aparigraha, tapa, tyAga vagere hovAthI te haMmeza mATe pavitra ja hoya che !" bIjI eka ghaTanA che : ekavAra gudeva pharatA pharatA amRtasaramAM AvyA. temanI pratibhA keTalI asarakAraka hatI teno paricaya te vakhate thayo. tyAM temanI pAse eka vedAMtI brAhmaNa Avyo ane teNe "traddha satve gaga7 mithyA " e siddhAMtanuM pratipAdana karavA be kalAka sudhI temanI sAthe carcA karI. gudeva haMmezAM namratAthI vAta karatA. prativAdI game evA tarka kare to paNa teo potAno kAbU kadI na gAmAvatA. badhI indriyo para temaNe saMpUrNa vijaya prApta karyo hato. carcA daramyAna gudevanuM mukhya vaktavya e hatuM ke "je brahma ja satya hoya ane mAyAdithI sabhara jagata mithyA hoya to AkAzapuSpanI mAkaka kaMIpaNa kArya thaI zake nahi. jayAre hakIkata e che ke mAyAjanita jagatamAM kArya pratyakSa dekhAya che; to te jagata mithyA kevI rIte ? " gudevanI A samajAvaTathI pelA vedAMtI brAhmaNa para khUba asara thaI. gurudevanA vyaktitvathI te aMjAI gayo. tene ema ja thayuM ke AvA vyaktitvavALI vibhUti A pahelAM teNe kadI ne hatI. tethI teNe pU0 gurdevanI bhAvapUrvaka stuti karI ane potAnuM zira temanAM caraNomAM namAvI dIdhuM. tenA aMtaramAMthI bhAvanAno strota vahevA lAgyo : yadvAkyAmRtapAyinAM pratidinaM nityaM sudhA nIrasA yadvAkyArthavicAraNAdabhigato svagoMpi kArAgRhaM / yadvANIviSayAtmapUrNamanasAM tucchaM jagat tUlavat tasmai zrIguruvallabhAkhyamunaye nityaM namaskurmahe / / Page #46 -------------------------------------------------------------------------- ________________ yugavIranAM saMsmaraNo 1 " jemanAM vAkyarUpa amRtanuM pAna karanArane sudhA nIrasa lAge che, jemanAM vAkyanA arthano vicAra karavAthI svarga paNa jelakhAnuM lAge che, jemanI vizada vANIthI vAsita manavALAne jagata nI mAphaka tuccha lAge che evA zrI guru vallabha nAmavALA munine haMmezAM namaskAra karuM chuM. ' " eka trIjI ghaTanA : akhaMDa hiMdustAnanA bhArata ane pAkistAna ema bhAgalA paDyA. te samaya eka kaTokaTI ane bhayaMkaratAno samaya hato. sarvatra lUMTaphATa, mArAmArI ane AganI bUmarANa saMbhaLAtI hatI. mANasamAMthI jANe mANasAI dUra cAlI gai hatI ! khUna sAme khUna ane '* vera sAme vera 'nAM sUtro pokArAi rahyAM hatAM. AvA kaTokaTInA samaye pUjya gurudeva gujarAnavAlA zaheramAM hatA. e zahera pAkistAnamAM gayuM hovAthI tyAMthI aneka hiMduo hijarata karI rahyA hatA, ane tene sthAne tyAM murilamonAM jUthanAM jUtha dhasI rahyAM hatAM. samagra vAtAvaraNa agnikAMDa, atyAcAra ane luMTaphATathI kaluSita banyuM hatuM. Ave samaye pU. gurudeve samagra saMghane zAMti ane dhIraja jALavavA upadeza Apyo ane jAhera karyuM keH " jyAM sudhI saMdhano eka paNa bALaka ahIM haze tyAM sudhI mAtra jIva bacAvavA khAtara huM ahIMthI eka DagaluM paNa nahi bharuM ! '' gurudevanuM A vacana sAMbhaLI saMghanI zraddhA vadhI gaI. saune khAtarI thaI ke pU. sUrijhamAM ajaba prakAranI dhIraja, zAMti ane sahanazIlatA hatI. temanAmAM paropakAra ane alidAnanI tIvra bhAvanA hatI. parane mATe svArpaNa karavAnI UMDI dhagaza ane tamannA hatI. pU. gurudeva ane temanA ziSyono upAzrayamAM vasavATa joi eka divasa keTalAka yuvAna musalamAno krodhe bharAyA. temane thayuM ke 'gujarAnavAlAmAMthI badhA hiMduo ane zIkho cAlyA gayA to hajusudhI A bhAvAo (paMjAbamAM jainone bhAvaDA kahe che) kema gayA nathI ? jANe potAnI mAlikI hoya tema nirAMte zAMtithI beThA che ! ' te samaye eka vRddha zANA musalamAne pelA yuvAnone salAha ApI : " bhAIo, e vRddha phakIrane satAvavAmAM sAra nathI. te haMmezAM khudAnA nAmanI mALA jape che. enA pratApathI ja A bhaktagaNu zAMtithI beTho che. ene cheDavAthI enA karatAM tamane vadhAre nukasAna thaze; mATe enuM nAma lezo nahi ! " paNu e buTTA vaDIlanI salAha koNa sAMbhaLe ? musalamAnoe eka kAvataruM racyuM. eka divasa vahelI savAre upAzrayanI pAchaLa Avela dharomAMthI eka yuvAna musalamAna Avyo ane teNe traNa baoNmba nAkhyA. upAzraya, maMdira tathA pAchaLa AvelAM musalamAnonAM dharo saLagI UThyAM. agninI pracaMDa jvALAo AkAza sudhI prasarI rahI. paNa AzcaryanI vAta e hatI ke pU. gurudeva ke temanA ziSyamaMDaLane kazI ja hAni thaI nahi. UlaTuM, baoNmba pheMkanAra yuvAna goLI lAgavAthI tatkSaNa mRtyu pAmyo. AvA camatkAramAM ApaNane atizayokti lAge paNa mahApuruSonA jIvanamAM evA prasaMgo banatA hoya che. teo mAtra nimittarUpa hoya che paNa samAja para tenI jabbara asara paDatI hoya che. A badhI dhaTanAo parathI eTaluM spaSTa rIte phalita thAya che ke pU. gurudevanuM vyaktitva kharekhara nirALuM hatuM. jJAna, zraddA ane buddhinuM temanAmAM alaukika teja hatuM, temanA vicAro, Adarzo ane siddhAMtomAM pragatinuM akathya khala hatuM. tethI ja temane yAda karatAM hRdayamAM bhaktinA madhura sUro relAI rahe che H duHkhAbdhau majjatAM sarvajanAnAM zAMtidAyine / jainazAsanastaMbhAya namo vallabhasUraye // Page #47 -------------------------------------------------------------------------- ________________ svargastha AcArya zrIvijayavallabhasUrIzvarajI dI kha0 kRSNalAla mohanalAla jhaverI zrI mahAvIra jaina vidyAlayano vikAsa, e prazaMsAyukta vidyAlaya sthapAyuM tyArathI atyAra sudhI, huM joto Avyo chuM. keTalIe vakhata tyAM hAjara rahI meM vyAkhyAno ApyAM che ane ene jaina komanA uddhAranI eka saMsthA tarIke lekhato Avyo chuM. ApaNA samAjanuM eka moTuM aMga jaina koma che, ane teno uddhAra te AkhA samAjanA uddhArano eka saMskArI bhAga che, eTale te dIrghadaSTithI pUjyapAda sUrIzvarajIe eno pAyo nAkhyo, ne dareka kSetramAM tene AgaLa vadhAryuM. temano jeTalo pADa mAnIe teTalo thoDo. muMbaImAM sva. zrIyuta sara ramaNabhAI mahipatarAma nIlakaMDanA pramukhapaNA nIce gujarAtI sAhitya pariSada saMmelana thayuM hatuM te A vidyAlayamAM thayuM hatuM, ane e rIte e vidyAlaye gujarAtI sAhityanI je sevA bajAvI che te mATe te sAhitya paNa enuM RRNI che, to pachI enA prerakanuM krama ja na hoya ? bhAratanI saMskRtinI eke dizAmAM jainoe potAno phALo na Apyo hoya ema nathI, kAraNa eo paNa bhArataputro che, pachI bhale teo vaizvika saMpradAyanA anuyAyIo na hoya. sAhitya, kalA, sthApatya, tattvajJAna--kayA kSetramAM jaino pAchA paDyA che? jainonuM potAnuM rAmAyaNa che: kalAkendro che: jainonAM daherAM te maMdiro jyAM juo tyAM emanI kalAnA viSayanI ucca bhAvanAnI sAbitI Ape che. tattvajJAnamAM paNa tema ja che. jainonI saMskRtinI pazcAdbhUminA A jamAnAnA pradarzaka tarIke AcAryazrI je kAMI karI gayA che tethI e kSetramAM emanuM nAma ne emanuM kArya amaratva pAmyAM che, emAM zaMkAne kazuM sthAna nathI. Page #48 -------------------------------------------------------------------------- ________________ yugavIrano aMtima daSTinideza! zrI, pAdarAkara romaroma, zAsanasevAnA coLamajIThe raMgAyA bhAna ane ArAma bhAna sau-prabhu-guru caraNe arpayAM. nUtana dRSTithI sRSTi-samaSTi, jene haiye parakhAyAM. aMtima daSTinirdeza-sandaza maNimaya devAyA, kartavya pratipAlananI bANazayyAmAM ArAma-puSpo patharAyAM hotAM nathI." jUnI sAdhu peDhInA jogaMdaronI jamAtamAMthI ekalI-aTUlI paDI gayelI eka mahAna vibhUti, mAnavatAne TUMDhatI, saMskRtine zodhatI, mAnavane deva banAvavA mathatI, bhagavAnanuM zAsana ja nahIMmAnavamAtrane roTala-oTale ane vacce tRpta thaI kartavya karatA jovA talasatI, virATa vizvanI jokhamI haiyArakhI ( dIvAlano kaMdoro) para paga detI vicarI rahI che. svargalokathI bIjA svargasamI tatsamayanA Adarza rAjavI gAyakavADa sayAjIrAvanA vaDodarA AMgaNe e utarI. ghaDiyALI poLane ghaDika gauravAnvita banAvI. paNa pRthvIne pATale devonI sthiratA keTalI ? alpAtialpa ja ne? e to hatI mahAna kezarIkuLanI vibhUti ! ene ajakuLamAM rahevAM na ja zobhe! ane "AtmAe Atmanane parakhyo " tema ja vizvanA virATa-jugajUnA-jogaMdara evA zrIvijayAnaMda-AtmArAma, A vibhUnine Atma jJAnabodha dvArA darzana de che-AtmAnuM nija svarUpa batAvI de che-e kezarI A bAla kezarIne-vakuLa-kezarIkuLanAM darzana karAvI ajanA ToLAmAMthI rava-kezarIgurukulavAsamAM laI jAya che. vaDodarAnA vIrakSetrasamA udhAnamAMnI pitA-mAtA kuLa mAdhavI latApara 1927nA kArtika zukala ditIyAnA eka subhaga divase eka baTamogara kalikA prakaTI; ane saMsAra tema ja tyAganAM rasarasAyaNe puSTa banatI e kalikA moTI thatI cAlI; ane saune ye vallabha banatI gaI. aMgasauSThava ane mananAM mArdava, jJAnanAM tejala jayoti ane guNanI garimAnAM vartula e saMsAravATikAmAM ja prakaTavA lAgyAM ane zikSako. saguruo, upAdhyAyo ane AcAryo saMsAravyavahAranA saMskArone, tapa-tyAga-titikSAnAM amRta chAMTa bhUsavA lAgyA. sau potapotAnAM mahAbhAganAM haiyAMhIra ene pAvA lAgyA ane e bAlakalimAM paraganA prANa ane AtmaguNanAM saurabha siMcI rahyA, ane soLa vasaMta vItatAM to enI soLa soLa pAMkhaDIo khIlI UThI-tyAga-saMyama-virAganA dhvani UThavA lAgyA. A to bhavabhavanAM mahApuNyadhanane laI Avela jogI hato, jagatamAM saMsArI khela khelavA nahoto Avyo e ! mahAbhiniSkramaNanA avasare to devone ye polavuM paDe. ane ane eka mahAna jogaMdara-mahAna virATa mahAmAnava-vaTodaranA cokamAM ene levA AvI Ubho--Ahaleka jagavyA ane e AhalekanAM AvAhana addabhuta hoya che - avyartha hoya che. eNe prathama to saMsAranI sarpiNI mAyA-bhogavilAsa ane bhAgyanA bhaMgAra-janma- jarA-maraNanAM jhaMjhAvAto ane enAM jJAnaguNanA vikAsamAM anaMta avyAbAdha muktisukhanI prApti arthe puruSArthanAM darzana karAvyAM. svarga-narka, baMdha ane mukti, anaMta dukhanA sAgara tema ja anaMta Atma-sukhanA saMbhAranuM bhAna karAvyuM. ane jagaduharaNanAM kartavyanI hAlanAM hAInAM ghena Page #49 -------------------------------------------------------------------------- ________________ 24 AcArya vijayavallabhasUri smAraka graMtha enI kamaLazI komaLa aMtaraAMkhaDIne popace parasI-parasIne bharyAM. e gUDha vicAramaMthanamAM DUbyo. mULathI ja to jogIonI jamAtano ja e mahAna jogIDo ne? saMsArIo-ajakuLa-mAM ene kema goThe ? mahAna AtmAo potAnI Atmajyoti jyAre koi subhAgI prANAtmAmAM reDe che tyAre te mahAna ja banI rahe che. e pahoMcyo rAdhanapura--prAtaHsmaraNIya zrI AtmArAmajI mahArAjanA caraNe sarvasamarpaNapUrvaka arpAI gayo. nAnakaDo chagana jaga-vallabha banI gayo, ane pachI to kohinUra pAmanAra ocho ja kAcanA kaTake lobhAya ? parama satya, Atmatattva, paMcamahAvrata ane tyAgavirAganuM mahattva mApI lenArane saMsAramAMthI mAtra sAcI kartavyaniSThA ja levI khAkI hatI te laI OM arham uccAratAM cAlI nIkaLyA saMsArakSitijane pele pAra ! thayo jogIonI jamAta bhego ane devone ye durlabha evAM paMcamahAvratothI e vibhUSita banyo. zAsanadevIno lADIlo banyo. zivasuMdarIno umedavAra anyo. guruno, jainAlamano ane vizvano vallabha banI rahyo. AmramaMjarInA AhAra koyalane mIThuM rasabharyuM gAtI karI mUke che. ApaNA zrIvallabhane gurukulavAsamAM gurudevanI parakhe je jJAnaamRta pIvA maLyAM te eNe dharAI dharAI pIdhAM ane jyAre vANI mAraphate bhavyAtmAone upadeza devA lAgyA tyAre e vANIya jIvatI vANI banI gaI. emAM dhanuSyano TaMkAra, zAstranA sAranA saMbhAra, prabhupraNIta tattvano raNakAra, tyAga-vairAgyanA aMbAra sAthe AcArakriyAnA sAra chavAI rahevA lAgyA. gurudeva to ApADIlA medhagarjana svarAvatA vIranAM upadezo detA vicarI rahyA hatA. gujarAta-saurASTra-paMjAbanA pAdavihAromAM zrIvallabha nitya gurukuLavAsI ja hatA. jainazAsanano virATa staMbha, vidvattA tattvajJAna, saMvegarasarasAyaNa, tyAga-tapa-titikSA, zAstranuM pAragAmIpaNuM, ethI sohaMtA zAsana-samrATa evA zrImad AtmArAmajIsUrIzvarajInI chatrachAyA pUrAM nava varSa ane covIza divasa ekadhArI emanA zira para chavAI rahe che. kaTTara gurubhakta te daramiyAna nija dakSatAthI, gurudevanI paLepaLanI dinacaryAM, vANInAM vahana, carcA ane vAdavivAda, satyanAM prarUpaNu ane nayanikSepanAM nirUpaNa, AcAravicAra, lekhana ane saMlekhana, jJAna ane AtmabhAna, dharmauddharaNanAM dhyAna ane tattavaprAptinAM tAna, e sau potAnAM kSayopazama, gurubhakti, buddhinI tikSNatAnA kaTore pItA jAya che. dilanAM dvAra, vRttionAM vaheNa ane buddhinAM maLa khIle che--khUle che-jhaLakA UThe che. IyaLa- bhramarI nyAye jANe zrIvallabha khIjA AtmArAmajI khanatA jAya che ane guru rIjhI potAnI akhUTa AtmasamRddhi niziSo sAthe ziSyane ApI haLavA phUla banI jAya che ane e sau jAgatA rahI jALavavAnI javAbadArInuM bhAna karAve che. pariNAme jyAre A jogaMdara amarapatha prayANanI vATe cAlI nIkaLavA taiyAra thAya che tyAre temanA aMtima zabdo zuM hatA? 'aMtima Adeza nirdeza' zo hato? merI pIche vallabha raMjAmako samAlegA. ? keTalA badhA AtmavizvAsathI nIkaLyA haze e zabdo ? ane guru jatAM bhAMgI paDatA ziSye e nirdeza jhIlyo--vizvanA dharmasamarAMgaNano e vIra, e gurudIdhA Adarzane khAtara kartavya, satata jAgRti, kaTTara AcAra, prakhara paribhramaNa ane parama zAMti sahita e nirdezane saphaLa banAvI, ziSye zirasAvaMdya karela guruAjJAnuM pAlana karyuM che, e vizve joyuM, jANyuM, anubhavyuM. paNa e hato aMtima Adeza nirdeza? AtmasvarUpa anela vijayavallabhasUrijae to Adeza aMtima paLeya nathI Apyo. mAtra dRSTinirdeza ja aMtima paLe ziSyane Apyo che. e dRSTi! hajAro lAkho saMdezAonA tejasvI zara chUTatAM ane apAtAM joyAM che tene ja enuM jJAna ne bhAna che. jhIlanAra ene phalita karavA phanA thaI jAya evAM hatAM e dRSTinirdezanAM AkharI vasiyatanAmAnAM dAna. ApaNA mahAna pUrvAcAryoM ane vartamAnakAlIna AcAryo pratyeka kAMI ne kAMI jIvanakArya laI te ja AvatA hoya che. koI tIrthoddAra, koI Agama uddAra, koI mahAtyAga pracAra, koI yoga adhyAtma Page #50 -------------------------------------------------------------------------- ________________ yugavIrano aMtima daSTinirdeza! 25 jJAnanA paramaprakAza pAtharanAra, koI jJAnapracAra to koI kriyAcAra uddhAra karavA AvyA hatA--Ave che. mahAna AcAryo, jIvanakAryanAM jayoti prakaTAvavAnA bhagIratha kAryano AraMbha, tyAgajIvananI uSA AraMbhe ja AraMbhI de che ane prAyaH te pUrNa karavA chellA zvAsaparyata prayatnazIla rahe che-te pachI ja virame che. tyAre zAMti, AtmAnaMda ne saMtoSanI je AbhA aMtima paLe emanA vadana para rame che e devone ye darzanIya hoya che. vaDodarAnA nIlavaNa saravariye prakaTeluM, rAdhanapuramAM vikaseluM, paMjAbamAM pUrNa paribaLa pAtharatuM A divya zatadalapA eTale ja zrImad vijayavallabhasUrijI. e ja divya jyotinAM prAkaTaya pUrvabhavanAM puNyodaye-mahAtyAgarUpa-ene vadhu jyotirmaya banAve che. avirata Atmabhoga ane gurukapA ene abhuta jayotirdhara nirmANa kare che. e divya jayotimAM prakAzanAM parivartanazIla, krAntikara, zAsanakANukara mAnavoddhAranAM divya darzana karAvanAra dIpa-darzana te ApaNA jagavallabha! ladhu AtmArAmajI ! jaina samAjano mahAnidhi ! e jyoti pUjya AcAryadevanI AsapAsa keTalAMye mahAyotinAM vartulo ramatAM karI mUke che? pU0 buTerAyajI mahArAja, pUvijayAnaMdasUrIzvarajI, pU. vijayadharmasUrIzvarajI, pU. buddhisAgarasUrIzvarajI, pU. vijayanemisUrIzvarajI, pU0 sAgarAnaMdasUrIzvarajI, pU. vijayanItisUrIzvarajI, pUvijayasiddhisUrIzvarajI Adi aneka mahAyotidharonAM mahAyoti A jyotine mahAjyotivaMta-sajIva-banAve che. emanAM svAnubhavanA razmi, emane pratibhAvaMta, udyotakara, cetanavaMta banAve che! mahAna jogaMdaronA vArasa-vArase maLela anaMtaAtmariddhi sAthe jagatakalyANanI mahAmUlI padayAtrAe nIkaLI paDe che. e jAya che-cAlyA jAya che. sAthenA parivArane ene AMbI levA doDavuM paDe che. jaMgatuM jemAM kare che-koI oNliyo cAlyo jAya! ane eNe nirNaya ryo: "prANArpaNe paNa mAruM zAsana cetanavaMtu banAvI dauM! ajJAnanAM paDala utAravA pAThazALAo-hAIskUlo-kolejo-gurukuLo kholI dauM! jaina janatAne mATe baeNnko UghaDI paDe, Adhi-vyAdhi-upAdhithI thAkyAnA virAma mATe dharmazALAo prakaTAvI devAya! jaina koleja to ThIka, jaina yunivarsiTInI joti jhabakAvI dauM! phIrakAphIrakAnA bhedanI dIvAlo jamInadosta karuM! bhagavAna mahAvIranA dIkarAonAM hRdayamAM jaDa ghAlI beThela daSTiviSazaLa kheMcI kADhuM! upAzrayanI cAra dIvAlonI bahAra vIrano saMdeza lalakAruM! vizvadharmasamAna jainadharmane vizvamAM-videzomAM phelAvI dauM! mArA vIranI jayaMtI jagatanA cokamAM ujavAtI karuM! navakAra gaNanAra jaina bo--ayAcaka jaina nAgo bhUkhyo hoya, sIjhAto hoya tyAM sudhI A pAtramAM ANelI gocarI kema vaparAya? rezamI garama zAlo kema oDhAya? udyoga-dhaMdhA vinA aTavAtI jainAlamane udyoga-dhaMdhe lagADI sukhI kema banAvAya? lakSmInaMdano maholAte mahAle paNa sAmAnya jananuM zuM ? mAnavatA maratI jAya che emAM svArpaNa vaDe sajIvana maMtra kaMkI mAnavatA pAchI kema lAvI zakuM? jaina . konpharaMsa jevI jaina samAjanI pArlAmenTa, jaina mahApariSada, pUrNa taMdurasta, dharma ane dharmasthAnonI rakSaka, keLavaNI ane jJAnapracAraka, ane jaina samAjanA sarvAgI vikAsa mATe se kAMI karI chUTanAra kema banAvI dauM ? goDIjIno upAzraya-jJAnabhaMDAra-jJAnaprakAzana-AtmAnaMdasabhA e sau parama suMdara ane upayogI kema bane ? kalikAlasarvajJa bhagavana hemacaMdrAcAryakata trizaSTizalAkApuraSacaritra-jaina tavAdarza -zatruMjaya mahAgya jevA aneka graMthone hindImAM ane aMgrejImAM taiyAra karAvI jainadarzananI jayota videzomAM kema phelAvuM? mAruM rASTra-avatArabhUmi bhArata-enI sevA karavA saune kema jagADuM? zrI mahAvIra jaina vidyAlaya mATe ane konpharaMsa mATe vyAkhyAno ApI ApI lAkhonAM phaMDa thayAM che tenI yogya vyavasthA kema karAvI zakuM? keTalAya bagabhakto, svArthI khuzAmatI ane takasAdhuone khullA pADyA sivAya emane kema sudhArI kartavyapathe doruM? AvA AvA aneka manoratho sevatA e mahAmAnavanI Page #51 -------------------------------------------------------------------------- ________________ 26 AcArya vijayavallabhasUri smAraka graMtha najara sAme gurUdeva AvI Ubhe che-tyAre emano hIraka mahotsava ujavAya che-virATa medanI emane biradAve che tyAre e mahAsaMta zuM bole che? "hIraka mahotsava UjavavA taiyAra thayelA bhAIo ! mArI A vANuM dhyAnamAM rAkhoH - "AtmakalyANaartha sAdhudharma ravIkAranAra mArA sarakhA AtmAne jIvana-maraNa para samadaSTi ja hoya. e nimitte ekAdo "mAraka graMtha' prakaTa thAya ke "zata varSAyu vo" evA AzIrvAda maLe enI kiMmata mAhAre mane jhAjhI nathI. jANya, vicAryuM ane hRdayamAM daDha karyuM ane yathAzakti AcaraNamAM mUkayuM e mAro AcAra. enAM mUlyAMkana to jJAnI ja karI zake. x x x x x" A puruSa! mahAsaMta ! AcAryaziromaNi ! e yugadaSTA jayAre yugaRSTa bane che tyAre enuM sarjana keTaluM vipula, samRddha ane vizvopayogI hoI zake te samajAya che ? jIvananI paLepaLa, zarIranuM romeroma, vicAranA paramANu paramANu ane sAdhutAnuM sarvasva jeNe zAsana-bhAnava-prabhu ane gusevAmAM samarpa dIdhuM, jIvanamaraNa sarakhAM mANyAM evA narottama-narasiMhane pAmIne jaina samAja zuM dhanya nathI banyo? ane gayela cakSunAM tejala jyotinI punaHprAptiprasaMge e jaina samAjane saMgaThananI navI dRSTi ApI de che ane IzvararavarUpa thavA ja jANe jatA hoya tema e marInaDrAIvanA (zrI kAntilAlabhAInA) IzvaranivAsamAM jAya che. aMtima prayANanI taiyArI karatA hoya tema paLapaLanAM jIvanalekhAM le che. prema ane prabhutAnA payagAmo pAThave che. bhAratanA mahAmaMtrIone kartavyabodha Ape che. AvatI kAlano jaina samAja racavA rAta-divasa maMthana kare che. paLano ye pramAda ene posAto nathI. bhagavAna mahAvIranA jhaMDA heThaLa saune UbhavA ane e jhaMDo vizvabharamAM lahare e jevA e talase che. e paMjAbano vAgha, gujarAtano prANa, saurASTrano siMha ane sauno lADakavAyo e mahAprANa ! vIra vallabha! laheriyAM letA sAgarakinAre, sAgaranAM kartavyasaMgIta guMjatAM mojAM saMbhaLato, temAMthI jene bhagavAna mahAvIranA samavasaraNanI dezanAno mAlakoza rAga saMbhaLAya che evo ekatAra banelo-ravarUpamAM lIna, AtmAnaMdamAM masta, kartavyapUrNatAno saMtoSa anubhavato, jainazAsanane prabhutAnA pagathAre UbheluM nIrakhato, e mahAna AcAryadeva ! sUripuraMdara ! anekano tAraka ane nija guNano vicAraka, madhyarAtre jyAre aMtima vidAyapaLa mAve che tyAre-aneka aNapUryA abhilASonI yAda- aneka mahAkAyanI mImAMsAvANI to viramI hatI-prabhusmaraNa ane cAre zaraNa jyAre emanA mana-vANI-kAyAno kabajo letA haze, devaloka pravAsanAM devavimAna dekhAtAM haze, ziSya samudAya nikaTa na haze, bhaktagaNu niMdita haze, vizva virAma letuM haze-tyAre amaradhAmanA mahAprayANe pagaluM upADato e virATa-mahAmAnava-- lAkhono guru kAMIka kahevA mAgato haze! mRtyu emane khoLAmAM levA mAgatuM haze ! ane e mRtyune ramADatA haze ! ane jIbhanuM kAma netrane soMpyuM haze ! e-e-aMtima dRSTinirdeza-netrasaMketa-- AtmAnAM kaheNu-abhilASAonA udagama ! zAM zAM haze ? e koNe jhIlyA haze? paNa guru vijayAnaMdasUrinA e nirdeza AtmAnA vallabhe jhIlyA tema A samudra kAMThaDe karAyelo daSTinirdeza zrIsamudrasUrijIe to jhIlavo ane te saphaLa karavo ja rahyo--e ja emanI kulaparaMparA-kulapraNAlikA-jIvanakAryajIvanasAdhanA thaI paDe che. zAsanadeva, e mahAna AtmAnA aMtima nirdeza pUrNa karavA zrI samudrasUrIzvarajIne anaMta AtmabaLa Apo ane gayA chatAM haiye haiye hiMcI rahela yugavIra valalabha amara raho ! sAMbhaLo sAgara gAya che: jaya valabha! kaoNyala kuMje che: jaya vIra vallabha! ane janatA gAjI UThe che : jaya jagavalalabha ! ane mATe ja enAM puNya-smaraNArthe A smAraka-graMthanAM prAkaTaya paNa enAthI na rIjhanAra e saMtanA zabdo to " kartavyatatparatA, vArpaNa ane zAsananAM utthAna" mAge che. Apo ! bhAratanA zAsana-saMtAno ! yugavIrane e najarANuM ja vahAluM hatuM. ene e ja samarpo, ne tame mAnavamAMthI deva banazo! OM zAntiH Page #52 -------------------------------------------------------------------------- ________________ prAcIna jJAnabhaMDAranA uddhAraka zrI mohanalAla dIpacaMda cokasI pUrvAcAyaoNe je jJAnane vismRta thatuM bacAvavA arthe athAga parizrama sevI A rIte tADapatronAM pAnAM upara sthira karyuM tenI A viSama dazA kharekhara asahya che. gurudeva, Apa to kahetA hatA ke A khaMbhAta nagare eka kALe staMbhatIrtha tarIke atyaMta khyAti prApta karelI ane tyAM jainonI vipula saMkhyA hatI; ane Aje paNa tyAM dharmajanonI vasati sArA pramANamAM che, paraMtu Aje A bhaMDAronI AvI patita paristhiti nihALyA pachI sakheda kahevuM paDe che ke kAM to e dharma bAhyADaMbara rUpe hovo joIe athavA to pUrvajonA vArasAmAM UtarI Avela, chatAM prema vihoNo, mAtra nAmarUpa banI gayo hovo joIe. te vinA vaparaprakAzaka evA A vipula sAhityanI Ama avagaNanA na thAya." "caraNavijaya, utAvaLo na thA. pATaNa ane amadAvAda to te joyAM che. tyAM jainonI saMkhyA moTA pramANamAM hovAM chatAM keTalAya jJAnabhaMDAronAM tALAM Aje paNa aNaUghaDyAM che ! sAMbhaLavA mujaba keTaluM uttama sAhitya kIDAudhAInA AhAra rUpe pariNamela che. e sarvanAM UMDANamAM UtaratAM eka vAta vA jevI spaSTa jaNAya che ke ApaNA saMghamAM vattAochA pramANamAM dareka sthaLe matamatAMtaro che. taduparAMta jJAna prati sAcI zraddhA ke niSThA ane tene pAmavAnI tIvra jhaMkhanA khAsa jovA maLatI nathI. A khaMbhAta paNa temAM apavAdarUpa nathI ja." pUjaya gurumahArAja, pATaNa, amadAvAda, vaDodarA, lIMbaDI ane jesalamera sivAya bIje kyAMya tADapatra para likhita sAhitya hoya ema meM AjasudhI sAMbhaLyuM nathI. paraMtu khaMbhAta jevA nagaramAM ane te ya vaLI ekAda zerInA aMdhAriyA oraDAmAM AvuM bhavya sAhitya chupAyuM che e jANI atyaMta Azcarya thAya che. paNa vadhAre Azcarya to e sAhitya pratye sevAyelI bedarakArInuM che. ATalI badhI pratone samAvavA mAtra eka ja purANuM khakhaDadhaja thaI gayelo gaMje che! emAMnAM bAMdhelAM poTalAM ekavAra bahAra kADhI aMdara mUkIe tyAM sudhImAM to keTalAM ya graMthonAM pAnAMnI kinArIo tUTI jAya ! ane A rIte A sAhitya vinaSTa thatuM ja jAya." "vatsa caraNa, tAruM A kathana akSarazaH sAcuM che. A prAcIna nagarImAM mArI sAthe tuM prathama vAra pagalAM mAMDe che, ane tethI keTalIka bAbato viSe tane Azcarya Upaje e asthAne nathI. meM svargastha gurudeva nyAyAbhAnidhi zrImadda : vijayAnaMdasUrIzvarajI. sAthe judAM judAM nagaromAM aneka vAra vihAra karyo che, ane te daramyAna ApaNAM jinAlayonI tema ja jJAnabhaMDAronI aghaTita dazA nihALI che. e joIne mane tema ja gurudevane atyaMta du:kha thayeluM. A duHkha svaracita pustakamAM gurudeve vyakta karela che. tIrthaMkara devono dharma Aje vaNikonA hAthamAM AvI paDela che eTale emAM nathI to kSAtrateja jaNAtuM ke nathI vIratAno paDagho paDato. kevaLa vaNikavRttisucaka uparachalo Aibara daSTigocara thAya che. vartamAnayuganA zrAvakImAM nathI jJAna pratye sAcuM bahumAna ke nathI jJAnapracAranI pavitra daSTi ! kevaLa che jihuvAno svAda ane moTAI mATenI mamatA ! jJAnanI pragati karavAne badale bhautika cIjonA skUla rasAsvAda arthe temanA dhanano vyaya thaI rahyo che! Page #53 -------------------------------------------------------------------------- ________________ 28 AcArya vijyavallabhasUri smAraka graMtha sanAtana svargIya sukha prApta karavAnI dRSTi uvekhI dunyavI kSaNika sukha jhaDapI levA te vadhu tatpara banyA che !" gurudeva, Ape to e pavitra vyaktinA samAgamamAM aneka varSo vyatIta karyA che, ane aMtakALe paNa temaNe Apane Adeza Apela ke "merI pIche paMjAbakA zrIlaMkI bhALa vallabha kareMge' ane e mujaba Apa yathAzakti jahemata uThAvI rahyA cho. paMjAba, mAravADa ane muMbaI jevAM dhAmomAM Ape je zikSaNasaMsthAo UbhI karI che e enA udAharaNarUpa lekhAya. dezakAlane anurUpa zikSaNa lIdhA vinA jema jaina samAjanI unnati zakya nathI, tema pUrvAcAyoe ati parizrame taiyAra karela ane A rIte saMgrahI rAkhela sAhityano yogya rIte pracAra karyA sivAya, tema ja tenuM punarutthAna karyA sivAya jaina dharmanI sAcI prabhA viratare tema nathI. A badhuM Apa to sArI rIte jANo cho. vaLI ApazrInI vANImAM tUTelA tAra sAMdhavAnI addabhuta zakti che. ApanI pratibhAthI Ape ghaNuM kalaha miTAvyA che; ane saMghamAM eka prakAranI zAMti, vyavasthA ane ekatA AvavA pAmI che. tethI ja ahIMnA AgevAnone ekatrita karI, temane samajAvI, ApanA hAthe A bhaMDArano punaruddhAra thAya evI mArI abhilASA che. vihAranI utAvaLa chatAM viSama dazAmAM AvI paDela A sAhityane saDavA daI AgaLa javuM mane ucita nathI lAgatuM. " uparyukta vArtAlApa svargastha AcAryazrI vijayavalabhasUrIzvarajI ane temanA svargastha ziSya munizrI caraNavijyajI vacce khaMbhAta mukAme thayelo. emAM je tADapatro para lakhela pratone bhaMDAranI vAta che te tyAMnA bhoyarApADA nAmanA lattAmAM Avela prAcIna evA zrI zAMtinAthanA jJAnabhaMDAranI che. bhaMDAranA makAnanI pAchaLanA bhAgamAM zrI zAMtinAtha bhagavAnanuM daherAsara che, ane ethI A bhaMDAra e nAme oLakhAya che. bAjunA bhAgamAM pUrva eka upAzraya hato je Aje khaMDita hAlatamAM che. sva. zrI mohanalAla dalIcaMda dezAIe "jaina sAhityano saMkSipta itihAsa" nAmano je daLadAra graMtha lakhyo che temAM A purANA upAzraya tema ja jJAnabhaMDAra saMbaMdhI sAro evo ullekha karyo che. pUrve A upAzrayamAM sthiratA karI nAmAMkita munivaroe graMtharacanA karyAnI noMdho upalabdha thAya che. kiMvadaMtI mujaba ahIM comAsuM rahela eka prabhAvika AcArye camatkAra darzAvyAnI vAta paNa saMbhaLAya che. e game ema hoya paNa eTaluM to cokkasa che ke staMbhatIrthano A jUnAmAM jUno bhaMDAra che, ane DaoNpiTarsana Adi vidvAnonAM lakhANa mujaba tADapatro para lakhAyelI emAM saMkhyAbaMdha prato hatI. keTalIka corAIgaI ane keTalIka kALano bhoga banI. tema chatAM Aje nAnAmoTA kadanI maLI lagabhaga baso prato mojUda che. tene sAcavavA mATe hAlamAM suMdara vyavasthA karavAmAM AvI che. jayAM besavuM nahotuM gamatuM tyAM sarasa rIte kabATa goThavavAmAM AvyA che ane ethI koI abhyAsI kalAkonA kalAko tyAM bese to paNa kaMTALe ema nathI. A jIrNoddhAranA mULamAM AcAryazrInI dIrdhadRSTi ane pratibhA jhaLahaLI rahI che. te jIrNoddhAra kevI rIte thayo tenuM e saMkSipta vihaMgAvalokana karI jaIe to asthAne nahi lekhAya. vihAra karatAM karatAM AcAryazrI khaMbhAta AvI pahoMcyA. ahIM vadhAre rokAvAnI temanI icchA nahotI. ziSya caraNavijayajIne khaMbhAtanAM jinAlayonAM darzana karavAnI tIvra mahecchA hatI ane e abhilASA pUrNa karavA teo ahIM AvelA. evAmAM A prAcIna bhaMDAra javAno temane yoga sAMpaDyo. A bhaMDAranI paristhiti joI guru-ziSya vacce thayelo saMvAda ApaNe upara joI gayA. ziSyanI vAtamAM Page #54 -------------------------------------------------------------------------- ________________ prAcIna jJAnabhaMDAranA uddhAraka 29 sUrijIne tathya jaNAyuM ane temaNe A purANA bhaMDArano punaruddhAra karavAno nirNaya karyo. tapAsamAM UMDA UtaratAM mAlUma paDayuM ke kAma dhAravA jeTaluM saheluM nahotuM. AmAM mAtra paisAno ja savAla nahoto. te sthaLanA hakaka saMbaMdhe korTa sudhI vAta pahoMcelI, paNa teno vahIvaTa jenA hAthamAM hato tenA ja hAthamAM rahyo. eTale saMghanA moTA bhAge tenA prati durlakSa sevyuM. ane tethI ja khaMbhAta jevI jainapurImAM dharmamArga hajAro rUpiyA kharcAtA hovA chatAM A sthAnanI dazA kacchanA raNa jevI rahI ! - gurudeve vahIvaTadAra tema ja temanA vaMzajano mAlikIhakka kAyama rahe ane jJAnabhaMDAranI sthitimAM thAya evI eka yojanA taiyArI karI, ane sauthI prathama te vahIvaTadAra samakSa mUkI. sUrijInI pratibhAnI ane e yojanA pAchaLanI pavitra dRSTinI pelA gRhastha para UMDI chApa paDI. sUrijInI vAta tene gaLe UtarI ane teNe e yojanAno svIkAra karyo. vahIvaTadAro taraphathI be ane saMghanA bIjA nava ema kula agiyAra sabhyonI samiti nImI, jJAnabhaMDArano samagra vahIvaTa A samitine soMpavAmAM Avyo ane samitie te kAma sArI rIte pAra pADayuM. A rIte munizrI caraNavijayajanI IcchA kAryarUpe pariNamI, paNa A prayAsanuM phaLa jevA te jIvyA nahi. jarNoddhAranuM kArya pUrNa thAya e pahelAM teo sakhata mAMdagImAM paTakAI paDyA. aneka upacAro chatAM kaMI pheraphAra na thayo ane tethI AcAryazrIe sArI davAo mATe tema ja havAphera arthe vaDodarA tarapha vihAra karyo, paNa tyAM teo vadhu divasa TakyA nahi. jIrNoddhAranI sudhAraNA thaI paNa temanA svAsthanI sudhAraNA na thaI ane eka divasa sUrijIne navIna preraNA arpanAra e AtmA svargagamana karI gayo. paraMtu zrI caraNavijaye pragaTAvelI jayota bujhAIna gaI. bIjAM kAmone paDatAM mUkI sUrimahArAja punaH khaMbhAta AvyA. tyAM temaNe maMdiranI pratiSThA karI ane comAsuM paNa tyAM ja gAyuM. A rIte eka jUnuM sthAna navA svAMga sajI jhaLahaLato prakAza ApI rahyuM! vyAkhyAna samaye dararoja teo A zAMtinAthajJAnabhaMDAranI vAta mUkatA. temanI divya vANImAM evuM apUrva joma hatuM ke te Ama-janasamUhane atIva sparzI gaI. makAnane sudhAravA pUratI rakama maLI. cha kabATa taiyAra karI ApanAra gRhastho maLyA ane dareka pratanA mApanA lAkaDAnA dAbaDA taiyAra karI ApavA aneka naranArIo utsuka banyAM. A rIte AcAryazrIe jainasamAjamAM eka navIna jAgRti ANI, nUtane jyotino AvirbhAva karyo, ane purANa jJAnakozanA uddhAranAM maMgalAcaraNa karyo. pUratA paisA vagere maLatAM vahIvaTakartAomAM jora AvyuM ane temaNe vadhAre utsAhathI kArya pAra pADavA taiyArI karI. sauthI prathama khaMDera makAnane navuM svarUpa maLyuM. tyArapachI lAkaDAnA dAbaDAomAM dareka pratane surakSita rIte goThavavAmAM AvI ane Ama sarvanA sahakArathI kArya pAra paDayuM. jaino tema ja jainetara, pUrvAcAryono Avo prAcIna vAraso najare joI zake e daSTie, jJAnapaMcamInA parvadine tyAM pUja bhaNAvavAnI sUrijIe zarUAta karAvI. e samaye tADapatronI prato darzanArtha bahAra mukAvI. A prathA Aje paNa cAlu che ane tethI aneka jaNane pUjanano tema ja darzanano lAbha maLe che. maMdirano ane prAcIna sAhityano A rIte AcAryazrInA hAthe uddhAra thayo. temanuM A pagaluM khaMbhAtanA itihAsamAM cirasmaraNIya banI raheze. comAsuM pUruM thayuM. AcAryazrIe anya sthaLe vihAra karavAnI taiyArI karI. te samaye maLavA AvelA samitinA sabhyone temaNe saMdeza pAThavyoH "mahAnubhAvo ! prato surakSita sthAne mukAI gaI eTale tamAruM kArya pUrNa thayuM ema na mAnatA. e sarvanuM vyavasthita sUcipatra taiyAra karAvavuM joIe. Page #55 -------------------------------------------------------------------------- ________________ 30 AcArya vijayavallabhasUri smAraka graMtha emAM je aprakAzita hoya te vahelI take pragaTa karAvavA yatna karavo joI e. e mATe AjanA sAdhanono upayoga dhyAnamAM rAkhavo ghaTe. yAda rAkho ke tIrthaMkara prabhunI vANI ke jeno saMgraha ApaNA pUrvAcAyAMe A rIte taiyAra karyo che, e kevaLa tALAcAvImAM pUrI rAkhavA mATe nahIM, paNa dezakALanAM eMdhANa pArakhI eno pracAra vizvabharamAM karavA sAru che. e amRtavANInAM vaheNa je je dizAmAM vaheze te te pradezamAM e ajavALAM pAtharaze, sAcI zAMtinA sarjaka nIvaDaze. vItarAganI upadezadhArA jeTalA vizALa samUhane sparzaze teTalAnuM ekaMdare kalyANa karanAra ja banaze. A kArya abhyAsI munivaronI sahAyathI karAvajo. avakAza meLavI e mATe munizrI puNyavijayajInI salAha lezo. AjanI paddhatie sUcipatra taiyAra karavAnA kAryamAM e niSNAta che. tADapatra para lakhAyela bhASA vAMcavAmAM ane e uparathI enI sAlavArI nakkI karavAmAM e dakSa che. jJAnapaMcamInI pUjA cAlu ja rAkhajo." sUrijIe je saMdeza Apyo eno samitie sArI rIte amala karyo, ane e rIte A prAcIna jJAnabhaMDAramAM rahela aNamola khajAnA saMbaMdhI je mAhitI bahAra AvI te AgamaprabhAkara munizrI puNyavijayajInA zabdomAM ja rajU karuM e vadhAre ucita lekhAze. pUrve jaNAvyuM tema je pAnAM astavyasta hatAM ane je DabbAomAM keTalIka tUTaka prato hatI e sarvane mahArAjazrI pAse pATaNa mokalavAmAM AvI. emAMthI temaNe je zodha karI te A pramANe che : ** - prastuta jJAnabhaMDAranA vivekI kAryavAhakoe mArA upara vizvAsa rAkhI temane tyAM paDelA astavyasta graMtho ane veravikhera thaI gayelAM tADapatrIya pAnAMono saMgraha mArI pAse mokalAvyo. A saMgrahamAMthI keTalAye graMtho evA maLI AvyA che jenI bIjI nakalo kyAMya jovAmAM nathI AvatI. dA. ta. (1) vikrama saMvata 1272mAM AcArya jinabhadraracita ' upadezamAlAkathA ' saMkSepa (2) kamalaprabhAcAryakRta 'dhaDAvazyakasUtravRtti' (3) 'aSTaprakArIpUjAkathA' (ratnacUDanRpakathA tathA vijayacaMdrakaivalIcaritrathI bhinna) (4) dhamillacaritra' (milla hiMDI AdhAre raceluM) (5) 'dAnaprakAza' Adi, A rIte alabhyadurlabhya graMtho maLI AvyA che. AmAMnA keTalAka apUrNa hovA chatAM apUrvatAnI dRSTie ati mahattvanA hoI jALavI rAkhavA ja joI e. " A jJAnabhaMDAramAM AcArya udayaprabhasUriSkRta dharmAbhyudaya mahAkAvya, aparanAma saMdhapati vastupAlacaritra, AcArya devabhakRta kathAratnakoza, rAmadevakRta paMcasaMgrahadIpaka, AcArya jinabhadrakRta upadezamAlAkathA, amamasvAmI caritra (be bhAgamAM hAla pragaTa thayela che), suMdasaNA caritra (mudritathI bhinna), zaivamunikRta subhASitaratnakoza, jayamaMgalAcAryakRta kavizikSA, raviguptakRta lokasaMvyavahAra nAmaka aMka Adi graMtho dhaNA ja mahattvanA che jenI bIjI nakalo A jJAnabhaMDAra sivAya bIje kayAMya jovAmAM nathI AvI. " A uparAMta vasudevapiMDInA khaMDo, jIvanasuMdarI kathA, dAmodarakRta zuMbhalImatazAstra, jJAtAdharmakathAMga Adi aMga catuSka saTIka (saM0 1184mAM lakhAyela) vaIrasAmi cariu (apabhraMza), zAntinAtha caritra, nizitha kalpa-vyavahAra Adi chaMda Agamo ane enI bhAcUrNi TIkA Adi che. " zataka karmagraMthanI cUrNi ke jenI nakalo khIje maLe che ane je chapAI paNa cUkyo che te chatAM A jJAnabhaMDAramAMnI enI pratinI vizeSatA e che ke enA aMtamAM 'kRtirAvarya zrI nandramahattarasitAmbrsy zatakasya granthasya cU ......' A ullekhavALo pAnAno TukaDo che. A TukaDo astavyasta pAnAMnA DhagalAmAMthI zodhI mULa prata sAthe joDI dIdho che. Page #56 -------------------------------------------------------------------------- ________________ prAcIna jJAnabhaMDAranA uddhAraka "A sivAya saMdhyAcAra bhASyavRttinI prati je bhaMDAramAM che temAM graMthakAranI prazasti che je bIjI pratomAM maLatI nathI, A pramANe sAhityanI dRSTie A graMthanuM khUba ja mahattva che. prAcIna citrakaLAnI dRSTie paNa tenuM ghaNuM mahattva che. ekaMdare A jJAnabhaMDAra dareka rIte mahattAthI bharapUra che. chevaTe A jJAnabhaMDAramAM eka ati mahattvanI vastu che te tarapha saunuM dhyAna doruM chuM. A jJAnabhaMDAramAM gurjarezvara mahAmAtya zrI vastupAle pote svahaste lakhelI dhanyudaya kAvyanI eka prati che. mahAmAtya vastupAla jevI sarvamAnya aitihAsika vyaktinA hastAkSaronuM darzana Ajaparyanta bIje kyAMya thayuM nathI, paraMtu khaMbhAtanA jJAnabhaMDAre ApaNane e mahattvanI ane apUrva vastu pUrI pADI che.'' upara joyuM tema A prAcIna jJAnabhaMDArane lagatuM mahattvanuM kArya pUjayapAda nyAyAMbhonidhi jainAcArya zrI 1008 vijayAnaMdasUrinA paTTadhara AcArya mahArAja svargastha zrI 1008 vijayavalabhasUrie karyuM che. A jJAnabhaMDArane cirAyuSya banAvavA mATe navesarathI DabbAo, kabATo vagere dareka vastuo taiyAra karAvI ene punarjIvana arpaNa karyuM che, eTaluM ja nahi paNa jJAnabhaMDAranAM pustakono sadupayoga thAya ane vidvAna saMzodhakone jJAnabhaMDAranI prato maLI zake tevI suvyavasthA karavA mATeno ati AdarapAtra suMdara prabaMdha karavAnuM yaza-prada kArya karyuM che. AvA zAsana prabhAvaka sUripuMgavane bhUribhUri vaMdana ho. - bhaMDAranuM prathama sUcipatra u. kSamAvijayajI mahArAje taiyAra karI Apela je saM. 1995mAM pragaTa thayela. e ghaNuM saMkSipta hatuM. tyArapachI kAMIka vizada svarUpamAM AcArya mahArAja zrI 1008 vijayakumudasUrie taiyAra karI Apela je Aje vaparAzamAM levAya che. svargastha AcAryazrInI sUcanA mujaba AgamaprabhAkara munizrI puNyavijayajIne vinaMtI karI saM- 2009mAM khaMbhAta bolAvavAmAM Avela. teozrIe bhaMDAranI sarva pratone AdithI aMta sudhI joI vistRta sUcipatra taiyAra karela che je thoDA samayamAM pragaTa thanAra che. A bhaMDAra mATe svargastha AcAryazrIe samiti nImI kArya zarU karAvyuM. tyArapachI saMkhyAbaMdha prato judAjudA muni mahArAjane ApavAno prabaMdha thayo. keTalAke e uparathI hastalikhita prato taiyAra karAvI, jyAre keTalAke chapAvI. A sarvanA mULamAM sadagata sUrijInI dIrdhadaSTi ane zAsanaprabhAvanAnI UMDI dhagaza jhaLahaLI rahelI dRSTigocara thAya che. Page #57 -------------------------------------------------------------------------- ________________ yugadRSTA AcArya zrIvijayavallabhasUrIzvarajI zrI pI, ke, zAhu, ema. e. ta zramaNa bhagavAna zrI mahAvIranA zAsanamAM sarva jIvone mATe sadAye mAMgalyanI vAMchanA thaI che. temaNe prarUpelA dharma-siddhAMto jaina zramaNo janatA samakSa yugothI rajU karatA AvyA che. te dvArA janatAne saddharmanI preraNA teo ApatA rahyA che. karma ane syAdvAdano siddhAMta prarUpanAra jainadharma anekAMtavAdI che. anekAMta mAtra tAttvika ja nahi, vyAvahArika zuddhi mATe paNa che. jo te ApaNAM jIvanadarzana ane dRSTi na vikasAve to mAnavuM rahyuM ke anekAMtane ApaNe apUrNa rIte samajyA chIe. anekAMta jIvanane udAra daSTi Ape che ane jaina vironA itihAsamAM yugapravartakoe samAjanI AvatI kAlano khyAla rAkhIne samAjane sadA yogya mArgadarzana ApyuM che. pU. bhadrabAhusvAmIthI mAMDI pUrva AtmArAmajI mahArAja sudhI jainadarzananI viziSTa paraMparA rahI che. emanA abhinava mArgadarzanane kAraNe jainasAhitya, saMrakAra ane dhArmika jIvana khUba samRddha banyAM che. prabhAvaka sthaviroe jIvananI maMgala vAMchanA karI che ane sAthosAtha samAjanA dRDha vyavahArane navavArithI siMcI jIvaMta banAvyo che. jaina saMskRtinI dRSTie anaMtakALa anaMta jIvo corAzI lAkha yonimAM bhamatA Ave che, bhame che ane bhamaze. kALa niravadhi hovA chatAM mAnava potAnA jIvananI avadha kALanA gajathI mApe che. te janme che, ve che, karmo kare che, ArAdhe che, virAdhe che ane aMte pote visarjana paNa pAme che. dunyavI kSullaka svArthI, ahaMtA, ane ayogya jividhA jevA bhAvo mAnavIne mAnava tarIke paNa jIvavA na detAM, tene ati sAmAnya, vAmaNo banAvI de che. dhaNA mAnavIonA jIvanamAM Ama bane che, chatAM keTalAka puNyazALIo evA hoya che ke je mAnavI tarIke jIvI jAya che ane bIjA aneka mAnavone tevI rIte jIvavA preraNA Ape che. AvA mAnavIo sarakRti ane dharmanI vistRtinA nimitta bane che. jaina dharma ane saMskRtinI ApaNI paraMparAmAM aneka mAnavIo AvI gayA. temaNe samAjane navI dizA batAvI. zramaNa bhagavAna mahAvIranI satata paraMparAmAM zrI sudharmAMsvAmI aTha varSano kevaLajJAnano paryAya pAmI mahAvIrasvAmInA nirvANanA vIsa varSe kALadharma pAmyA. temanI pATe zrI jaMburavAnI AvyA ane vIra saMvata 64mAM teo nirvANu pAmyA. emanI pachI zrI prabhavasvAmI AvyA. tyAra bAda zrI zayaMbhavasUri AvyA ane temaNe daza-vaikAlika sUtranI racanA karI. temanA paTTadhara zrI yazobhadra ane temanA be ziSyo zrI bhadrabAhu ane zrI saMbhUtivijaya thayA. zrI bhadrabAhunA kALadharma pachA temanI pATe AvyA zrI sthUlIbhadra ane temanA me ziSyo zrI AryamahAgiri ane zrI Aryasuhati. zrI Aryamuhasti ane zrI saMpatino samAgama e jaina itihAsanI javalaMta kathA che. viromAM zrI AryavajrasvAmI chellA pUrvadhara thayA. chelle zrI Aryavajrasena paTTadhara thayA. ane e rIte zramaNonI paraMparA cAlu rahI. zrI devadbeigaNi kSamAzramaNanA pramukhapade vi saM0 510mAM vallabhIpuramAM jaina siddhAMta graMthonA ulhAra mATe vironI eka pariSada bharAI. e pahelAMnAM so varSe dArzanika kSetramAM zrI mallavAdIe jaina Page #58 -------------------------------------------------------------------------- ________________ yugadaNa AcArya zrIvijyavalabhasurIzvarajI uke dharmano pracAra karela. bAra varSanA dukALone kAraNe uttarano jaina dharma pUrva, pazcima ane dakSiNa bhAratamAM vistarato hato e ItihAsasiddha hakIkata che. gUrjara bhUmimAM jaina saMskRtino vikAsa Aje ApaNe jene gujarAtanI saMskRti tarIke oLakhIe chIe tenA mULa poSaka be zaheroH valabhI ane bhinnamAla. bhinnamAlanI saMskRti vizALa ane viratRta hatI. itihAsakAra kenIMgahAmanA mate bhinnamAla vallabhIthI traNaso mAIlanA aMtare hatuM. bhinnamAlanuM varNana prabhAvaritramAM che. ApaNAM zrImALI, poravADa vagere kuLonuM varNana temAM che, ane temanuM nivAsasthAna te A nagara. saMskRtano mahAkavi mAgha A nagaramAM thaI gayo. visaM. 962mAM zrI siddharSi munie "upamitibhavaprapaMcakathA" ahIM ja lakhI hatI. zrI udyotanasUrinuM "kuvalayamALA" ahIM ja lakhAyuM. bhinnamAlanI javalaMta pratibhA vi. saM. 1200 sudhI rahI. valabhIpuranI aitihAsika hakIkato saM0 766 sudhInI maLe che. valabhIpura nA vinAzakALe vanarAja cAvaDAnA zAsananI sthApanA thaI cUkI hatI. cAvaDAnI rAjadhAnI paMcAsara. paMcAsaranA jayazikharI para bhuvaDanuM AkramaNa, rUpasuMdarInuM vanagamana, zrI zIlaguNasUrie Apela Azraya. A I. sa. hara eTale ke vi. saM. 802mAM aNahilavADanI vanarAje sthApanA karI. paMcAsaramAM pArzvanAthanuM citya taiyAra karAyuM. bhinnamALanuM patana ane pATaNano udaya-A ItihAsanI hakIkato che. vanarAjano maMtrI jAma ane jaina maMtrI vastupAla. A badhI ja maMtrIonI paraMparA che. cAvaDA vaMza Isa. 696thI I. sa. 952. solaMkIono vaMza I. sa. 94rathI I. sa. 1242. solaMkI rAjA mULarAjanuM zAsana vi. saM. 998thI 1053 sudhI. mULarAjanA A zAsana samayamAM dakSiNamAM cAlukya rAjA tailapa hato ane mALavAmAM muMja hato. mULarAjanI gAdIe cAmuMDa Avyo. enA para AcArya zrI vIrasUrajInI ghaNI asara hatI. cAmuMDano putra valabharAja yuvAna vaye paMcatva pAmyo ane durlabharAja gAdI upara Avyo. A samaye zrI jinezvarasUrijI jevA dhuraMdhara vidvAnono hato. A pachI Avyo bhImadeva pahelAno samaya. kavIndra ane vAdicakrI tarIke zrI zAMtisUri A samaye prasiddha thayA. A samaya mAlava kavi dhanapAlano. zrI dhanapAlanI "tilakamaMjarI' kathAsAhityamAM mahattvanuM sthAna dharAve che. bhImadevanA mAmA droNAcArya hatA. droNAcAryanA bhAI saMgrAmasiMhanA putra zrI sUrAcArya. A ja e zrI sUrAcArya jemaNe mAlavAnA bhojane potAnI vidvattAno paricaya karAvyo hato. bhImadevanA samayamAM gujarAtanI saMskArasI . vistarI. vimalavasahikonI Abu parvata paranI racanA vi. saM. 1988mAM thaI bhImadeva pachI rAjA karNadeva gAdI upara AvyA. karNa AzAvalI "azAvala jItI lIdhuM ane karNAvatI nAmanuM nagara vasAvyuM. karNadevanA rAjyamAM zrI vAdidevasUri ane navAMgI TIkAkAra zrI abhayadevasUri jIvaMta hatA. saMvata 1150mAM karNadeva mRtyu pAmyA ane jaina ItihAsanA nabhamaMDaLamAM eka mahAna tAro udaya pAmyo jeNe samagra jaina itihAsamAM prakAzanI UjaLI dUdhamala kaumudIdhArAnI rasalahANa vahetI mUkI. ane e tAro te visaM. 1140nA kArtika zudi pUname kalikAlasarvajJa zrI hemacaMdrAcAryano janma, - pU. AcAryazrI hemacaMdrano samaya visaM. 1150thI vi. saM. 1229, zAsananI dRSTie siddharAja jayasiMha ane paramahaMta kumArapALano A samaya. I. sa. 1244mAM solaMkI yugano sUrya asta pAmyo. vAghelAono samaya I. sa. 124rathI I. sa. 1304. vIradhavaLe saMvata 1276mAM vastupAla-tejapAlane Page #59 -------------------------------------------------------------------------- ________________ 34 AcArya vijayavallabhasUri smAraka graMtha maMtrIo banAvyA. saMvata 1277mAM baMnee tIrthayAtrA karI. baMnee pATaNa, khaMbhAta, dhodhA, zatruMjaya, giranAra, bharUca, DabhoI vagere sthaLoe maMdiro baMdhAvyAM. zrI rAjazekharasUri, zrI jinaharSa ane zrI jaina prabhAcArya Ano suMdara paricaya ApI jAya che. saMvata 1287mAM lUNa vahikA nAmanuM bhavya maMdira karAvyuM. delavADAnA A daherAsaro samagra jagatamAM kalAnI dRSTie vikhyAta che. I sa0 1296mAM vastupAlanuM avasAna thayuM. vastupAlanA samayanA vidvAno gujarAtanI tavArikhamAM ati jANItA che. 'kavi kalpalatA'nA anAvanAra zrI amaracaMdrasUri, 'vasaMta-vilAsa' kAvya tathA 'karuNAvastra yuddhu' nAmaka nATaka lakhanAra zrI bAlacaMdrasUri, 'hamIramadamardana" nATaka lakhanAra zrI jayasiMhasUri, dharmAMbhyudaya' tathA sukRtakIrtikallolinI'nA kartA zrI udayaprabha, kAvya-prakAza'nA TIkAkAra zrI mANikyasUri, anartha-rAghava' nA TIkAkAra zrI naracaMdrasUri, kavi subhaTa, ullAsa-rAdhava'nA raciyatA nAgara kavi zrI somezvara--A badhAe e samayanA gujarAta para prakAza nAkhyo che. saMvata 1702mAM vizaladeva pATaNanI gAdI para beThA. emanA samayamAM dhaNAM yuddho thayAM. vizaLadevanA samayamAM saMvata 1315thI 1318 sudhIno traNa varSano duSkALa paDyo. A kALe bhadrezvaranA jagaDuzAhe lokone madada karI. A jagaDuzAhanuM caritra dhanaprabhasUrinA ziSya zrI sarvAnaMdasUrie lakhyuM che. gujarAtI sAhityanuM prathama gaNAtuM kAvya kAnhaDade prabaMdha 1512mAM racAyuM. paNa e pahelAM zrI jinaprabhasUrie tIrthakalpa lakhyuM, hijarI saM. 698 (40 sa0 1298) anevi saM0 1356mAM pATaNanuM patana thayuM. I sa0 1297thI 1316 e malekasaMjarano samaya. tyAra pachI Isa0 1412 sudhI gujarAtanA muslima gavarnarono samaya. hijarI saM. 815 eTale I sa0 1412mAM mahamada taghalakhanuM maraNu ane gUjarAta ravataMtra thayuM. mirAte sikaMdarI tema ja mirAte ahamadI pramANe amadAvAda 1411nI sAlamAM vasyuM, ane zaka 1314. hijarI saM 1813nI aMtamAM amadAvAda vasyuM hovAnI mAnyatA che. saM. 1496mAM amadAvAdano koTa baMdhAyo. hijarI saM0 910mAM akabara bAdazAhe amadAvAdamAM praveza karyAM. akabarano samaya eTale hIrasUrIzvarajI mahArAjano samaya. e pachI I.sa 1618mAM jahAMgIre zAhajahAnane sUtro nImyo. saM0 1338mAM jhaverI zAMtidAse sarasapuramAM moTuM ciMtAmaNi pArzvanAthanuM jinaprAsAda baMdhAvyuM hatuM. 1707mAM auraMgajhebanuM maraNa thayuM. I. sa0 1846mAM haThIsiMganuM maMdira baMdhAvavAnI zarUAta thaI. samrATa akabarane prabodhanAra jagadguru zrI hIrasUrIzvarajI mahArAjanI asara gujarAtamAM ghaNI paDI che. zrI hIrasUrIzvarajInA ziSya mahopAdhyAya zrI kalyANuvijaya gaNinA ziSya, paM. zrI lAbhavijayagaNanA ziSya, paMDita jItavijayanA bhrAtA paM0 zrI nayavijayanA ziSya zrI yazovijayajI mahArAja. sujasavelIbhAsamAM jaNAvyA pramANe vi. saM0 1688mAM bALa vaye emanI dIkSA. vi. saM. 1743mAM kALadharma. jaina-darzanamAM nyAyanI zailIthI graMthonuM nirmANa karanAra ane dArzanika rIte rajU karanAra zrI siddhasena divAkara, zrI haribhadrasUri, zrI yazovijayajI mahArAja--e ApaNA sAdhuonI paraMparA. Page #60 -------------------------------------------------------------------------- ________________ yugadA AcArya zrIvijyavalabhasUrIzvarajI 35 A paraMparAne jaina kavioe jALavI rAkhI. kavi uttamavijyajI mahArAjano janma zAmaLAnI poLamAM saM. 1760, saM. 1796mAM dIkSA ane saM. 1827mAM amadAvAdanA parA haripurAmAM kALadharma. emanI aneka kRtioH "saMyama zreNI gabhita", "mahAvIra stavana', "aSTaprakArI pUjA', jinavijaya-nirvANa rAsa." bIjA kavi zrI padmavijayajI mahArAja. saM. 1792mAM zAmaLAnI poLamAM janma ane 1862mAM kALadharma. aSTaprakArI pUjAmAM Apela sthavirAvali pramANe pote 50 uttamavijayajInA ziSya thAya. - gujarAtI sAhityane samartha karanAra zrI vIravijayajI mahArAjano janma zAMtinAthanA pADAmAM thayo. 1848mAM emaNe dIkSAdharma lIdho. emanA hAthe pAlitANAmAM motIzAnI TUMka baMdhAI ane pAMca hajAra pratimAonI emaNe sthApanA karI. vi. saM. 1903mAM haThIbhAInA daherAnI pratiSThA ane 1908mAM temano svargavAsa thayo. A tavArikha uparathI spaSTa khyAla Ave che ke jaina muni vidvAnoe saMskRti ane sAhityanI praNAlikA cAlu rAkhI che ane bhASAsAhityanA vikAsamAM jIvanano moTAmAM moTo phALo Apyo che. prAcIna ane arvAcIna samAjanA ghaDataramAM jaina zramaNono phALo nAnosUno nathI; saMsArathI virakta chatAMye A munioe samAjane sAco mArga cIMdhyo che ane samAjanA AMtara-jIvanamAM koI nUtana jIvanarasanuM siMcana karyuM che. kaparA samayamAM jena zramaNae saMskRti ane sAhitya jALavavAmAM madada karI che. rAsAo ane kathAo dvArA jaina sAdhuo ane kavioe sAhityano vikAsa karyo che ane madhyayugamAM sAdhuoe ja sAhityano pravAha vaheto rAkhyo hato. A tavArikho batAve che ke jenoe A samagra paraMparA vahetI rAkhI che ane enI sAthe emaNe viziSTa jaina-darzanano jagatane paricaya karAvyo che. jaina darzana anekAMtika che. vastune vastunI rIte jovAno teno Agraha che. ApaNuM darzana kevaLa paryAyomAM pUrNa thatuM nathI, paNa vastune vyApaka rIte jue che. aMgrejImAM jene Dynamic Realism kahe che tene ApaNe pratipAdana karIe chIe. jarmana philasUpha hegala bIjI rIte ApaNA darzananI cheka najIka AvI jAya che. jJAnathI ajJAnanuM nivartana thAya che ane ethI ja jJAna para ApaNe bhAra mUkIe chIe. ApaNo mukhya siddhAMta syAdavAda. vastune judA judA dRSTibiMduthI avalokavI yA kahevI e syAdavAdano sIdho artha. ApaNe eka ja vastumAM nitya bhAvanuM ane sAthe sAthe anitya bhAvanuM darzana karIe chIe. jaina darzana mAne che ke koI mULa vastu navI utpanna thatI nathI ane koI mULa vastuno sarvathA nAza thato nathI. mULa tattvo enA e hoya che. emAM aneka parivartana thAya che. eTale ke eka pariNAmano nAza ane bIjA pariNAmano prAdurbhAva thAya che. Ama badhA padArthono svabhAva utpAda, vinAza ane sthitino che. ApaNe A vastune paryAyanA nAme oLakhIe chIe, ane mULa vastu che dravya. dravyathI dareka padArtha nitya ane paryAyathI dareka padArtha anitya. AthI pratyeka vastune mAtra nitya nahi, mAtra anilma nahi, paNa nitya ane anitya svarUpe avalokavI e syAdavAda. dareka padArthane kavya, kSetra, Page #61 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha kALa ane bhAvathI avalokavAnA hoya che. dareka padArtha A rIte ja sata hoya che. syAdavAda eka ja vastune judI judI apekSAe aneka rIte avalokavAnuM kahe che, Truth in its manifold and seemingly contradictory aspects. pUAtmArAmajI mahArAja AjanA yuganA aneka praznone yathArtha ravarUpe samajanAra pUjyapAda zrImadvijayAnaMdasUrIzvarajI (AtmArAmajI) mahArAjano janma saM. 1892mAM thayo hato. te samayanA sAmAjika paribaLoe samAjamAM aneka jAtanI azAMtatA sarjI hatI. AtmArAmajI mahArAje saM. 1932mAM saMvegI dIkSA grahaNa karI ane saM. 1942mAM pAlItANA tIrthamAM pAMtrIsa hajAra mANasonI hAjarImAM emane AcAryanI padavI arpaNa thaI. teozrI samAjanA paribaLo joI zakyA. zrI vRddhicaMdrajI mahArAja, zrI maNivijayajI mahArAja ane zrI AtmArAmajI mahArAjanA AjanA jaina samAja para aneka upakAro che. saM. 19paramAM zrI AtmArAmajI mahArAjano kALadharma thayo. A vakhate munizrI vallabhaviyenI vaya paccIsa varSanI hatI. pUAtmArAmajI mahArAja vicAraka ane samaya-jJa hatA. jIvananA anekavidha anubhavomAM tavAyelA hovAthI pU. AtmArAmajI mahArAja jaina saMskRtinA pravartaka khyAlonI sAthosAtha jIvanane abhinava darzana ApatA ane kALanI gati kaI tarapha che te e samajI zakatA. rAjakIya azAMtinA yuga pachI 1857nI prathama svAtaMtryakrAMti pachI bhAratamAM navo rAjakIya yuga zarU thayo hato. eka bAju Arya samAjanA praNetA dayAnaMda sarasvatI navA utsAhathI hiMdu dharmanA navAM mUlyAMkana, vedanI navI rajUAta karatA ane e samayanA rUDha saMskArone paDakAratA hatA. bIjI bAju kALanA A pravAhane oLakhI pU0 AtmArAmajI mahArAje kArya AraMbhya. pazcimanA ciMtako jaina dharmane sAhityika dRSTie vicAratA. pU. AtmArAmajI mahArAja temanA pUraka thayA. jaina dharmano vizvane khyAla Ave e AzAe pU. AtmArAmajI mahArAje sva. vIracaMda rAghavajI gAMdhIne cikAgo sarvadharmapariSadamAM mokalyA. aneka mumukSuone saMvegI dIkSA ApanAra pU. AtmArAmajI mahArAja jaina sAhityanA prakhara abhyAsI hatA. sAhityanI gaSaNa ane sAhityano pracAra karavAnI emanI dhagaza anokhI hatI. pU. AtmArAmajI mahArAje jIvananI AjanA yuganI viSamatAno janatAne khyAla Apyo ane AjanA yugane taiyAra karyo. aneka sAthe saMparka sAdhI jIvananI navI daSTi vikasAvI. dravya, kSetra, kALa ane bhAvanI dRSTie samAjane taiyAra karavAmAM pU. AtmArAmajI mahArAje moTo phALo noMdhAvyo. emanI "ajJAnatimirabhAskara', " zrI jaina tavAdarza" tema ja anya kRtio Aje paNa preraNA Ape evI che. saM. 1951nA bhAdaravA zudi 13nA roja pU. AtmArAmajI mahArAja taraphathI muni zrIvallabhavijaye lakhela patra A sAthe rajU karela che. A patra dvArA banne mahAna vibhUtinA hastAkSara ane vicAronuM digdarzana thAya che. pU. AtmArAmajI mahArAja keTalA vinamra ane zAstra-jJa hatA teno khyAla paNa eozrInA A patrathI AvI jAya che. AcArya hovA chatAM ye zrI saMghane teo vinamratA ane bhaktibhAvathI vicAra karavAnuM kahe che. sAdhu-mahArAje pratye paNa temane kevuM AdaramAna che ane pUjyabhAva che te paNa A patrathI pratyakSa thAya che. A Akhoya patra aitihAsika mahatva dharAvato hovAthI rajU karela che. A patra AcAryazrI vijayasamudrasUrinA saMgrahamAM che. patranI dareka paMktimAM saMyama ane vicArasvAtaMtrya jhamake che. Page #62 -------------------------------------------------------------------------- ________________ nyAyAMbhonidhi zrIvijayAnandasUrIzvarajI (zrI AtmArAmajI) Page #63 -------------------------------------------------------------------------- ________________ Page #64 -------------------------------------------------------------------------- ________________ na kIlanI arajI kaI che? tenAEneTe goThava@emdhavAlI chedevuM mAlanapaDa che." vAta vAMkAnerA PiahiralI Satre 5.5o eka zahera aMbAlA - pUjya pada zrIzrI zrI 1008 tetAnI karAra na ne che - paraMtu zrImadvijayAnaMdasUrIzvarajI (AtmAnakhavisAre pavaI karI hatautatarane 1 mahAjana taraphathI dhana lAbha ane vRddhi na dharmane jhapharazo chApanAvAno zrI saMdha vidhamAna che jete karI zake tema che mATe 33 muMbaI baMdara- Avaka prabhAvaka devajIbha thI nakki karI ne dharmanAM talato tti 25-maMda maMchavi kakaro vAta kahevuM resakaLa zrI vaghAyagya - ane zrIdeva nAma lakhavuM che - yathI kharatA tAruM bhAvI nirALa - 10 varSai bhAdaravana dina ni vAnai roja vijeba - keLa e zrI vasaM dhanA tarapha cha charI paDi mae - 2 dha takanirvidha e jora nA mailakhyo che - - ja karI zakeLa ne khamAvyo che khAma oi tano saMdha aMge kayauna samayaba zrIparamAtmAnayati tala rAmacIpujaba pUjA prabhAvanA tapasa DI kaMIche- ka dAvAda vAvA rajU karana ttithI muMbaI baMdare rasakala saMdhi pati zivAjonA parivAra ane yuba nyavaMta - aMbAlAthI vinAdiramAM carcA teo e paNa pUjaka bhAvanA svAmIvAtsalya kI nagaramAM janma muni jA sAnacha ta dharmalAbhakAmanA rAvatananI unnati vadhArI che nAnAne ya sukhasALa dharma dhyAna karane meM udhana javuM che e ehalA beDaravarapha, rakhanA - Ane zrI vALa saMgha tarapha eka mate e ke te aI kuha prabhAva devakara nakti paNa karI cheeI paraMtu dhI di lagirina chemotI daI siMda cha ta zA- rama vAta che ke haju sudhI tainAra bhA bapa siddhi mAM aAvI potAnA pAnanI joIe tevA. sadamaMdajI ma bi bA patra 1 bhAva tti nija karI zakata. dipa zeja ko mila lo bora bama ne janasaMda ji. amaranAmA samAnAra sarva mAluma - zrI saMdha jasamA mAra mayA hatA. atre saMgha nI eka tarapha ja vA maMda padha" ne ameAi Page #65 -------------------------------------------------------------------------- ________________ heza meM nainadharma ke upadezaharane vAsto kAyAvA no lAbhaga hobata ame zikSA meM nainadharma pahe seMDoM svI ubAro zrI jaina dharma / bodha}} vA haMdostAna meM ATe tisavIramaMda dhava bar3e tAMdha pUrvokta Ama karane meM aura AgaboTame baiTha anArya dezama anemeM yA brAyazcitta (daMDa) lenA bhAIye? maiM bahaoNta nannatA pUrvaka zrImaMdharI likha tAnuM huM zrI jaina hato zastro meM nekoI jJAna darzana bhAritrane tathA azvane kareluM e vrata niyamone dUdha lAve to teno brAyazcittama likhANe. zaoN to huM bAI zrI raMdhane 6sI bhI dUbAkA nAma nahI bhikhAte to meM khrisakUbAInoM prApya manta devuM ? tathA I. vIramaMda 9ththo hamane pUchA? tumane amerikI bhusApharImeM apane sIbhI vrata niyamane dukha lAvyA hova to tuma tithI AlocA ke kApya zcitta lese vo ~ taba zrIdhImamaMdara dhI ne kahI mane Apane kI bhI vrataniya mane anerI chusApharIne dUdha nahI lAkhA --zabazrI saMgho vibharanA hai bhATiyeNa mai zrIsaMgho visA Di prAyazritta likhabhe zuM ? - embhIsaM e vimar jJeya 6 zrImaMdajIne hRSikUbA nI na hovuM A tabhI InI kaI brA n - yazcitta denAbhA iya - Ita uttara ~ zrI niSasUtraneM likhA hi me dinAdUbAga ke prAyazcita baphAnIbhI kh to prAyazcitta hone vAle ho prAyazci nasevApuratA hai aura sI prAyazcitta dene lAlAjInA kI tAka bhaMgArane vAlA hotA hai - tathA janma tarka dUbaLA maikana bAla apanA dUdhI bulana me tabata jala tisa duSadA vAle meM prAyazcita nahI dete hai yaha adhikRSna, lakSmaNA noMdhava ke viSaya meM zrImahAnizItha sUtra meM hai jaba bA bUla krUre vinA prazna dUkhAya jAne vAle kevalajJAnIbhI kAntanI dete to meM chAma alpamati sirIti meM prAyazcitta devuM? - jesaMdhAai vibhAra hovesa bhAgakoTa meM baiThane sanArtha deza meM tete gavarya prAyazcittalenA IqAuttara- gaisanato hamene sI bhInArAne nahI dekhAve tor3e zrIjInAjJA ullaMghana te maiM pasa -- to prApya kvinta devuM ? je zraaMkI aisI I krove zrImaMchane dUbaLA savyo gadhelA nasavyAhove to tnI ti Page #66 -------------------------------------------------------------------------- ________________ s huM kubrAve kvinta lenA mAhiya - Ina uttara- je jInajI gAtA saMyukta che. to hI tuM ghaTe. saura roSa zrI nAtA bAhane je rAM dhake to hADakAM karataMdha hai tuM zrI chanA kAmarsa dha -- hakapanI zaAryakan cameM hai - jeputra zrI saMdha hai moM ke huM hama brA yazrvittatA nahI deteha paraMtu zrIsaMgharI AjJAme vImaMda rAdhajI zrI zatruMjaya tIthI yAtnara tozrI saMgha bahu tA naMdita hove hai tI AtA zrI nAM dhar3I khAnanemeM zrI vIramaMda rAdhaOI kuMcha hAni nahIM vizeSa tAM (jukAma ) munizana mahArAna zrI.mauhanalAlajI mA birthamAna velI bhavabhIrU saune zrI jInAtA ke bhaM gArameM Darane va hai IvA raste tti nahI bhAsammati lanI sAhi ya - tathA anya koI paNa vrata dhArI gotApurane pUchadnA gaba maiM bahuta nannatAraneM zrI saMghase vina tIratA. ne cha jUnAtA virUdha gya li khAA kA ho je sau sarva zrI mAM dha mu o mAro - Iti - qalyAho narkamAM ghaoN -- saMvata-152 bharavAnuM da che dAla bhavinpanA sAmadAra sarva - - mArAikIsustAkSasa Page #67 -------------------------------------------------------------------------- ________________ 4 AcArya vijayavallabhasUri smAraka graMtha AcArya zrI vijayavallabhasUrijI pUrNo manaH sthiro'moho jJAnI zAnto jitendriyaH / tyAgI kriyAparastRpto nirlepo niHspRho muniH // 1 // vidyAvivekasaMpanno madhyastho bhayavarjitaH / anAtmazaMsakastattvadRSTiH sarvasamRddhimAn // 2 // dhyAtA karmavipAkAnAmudvino bhavavAridheH / lokasaMjJAvinirmuktaH zAstradRg niHparigrahaH || 3 || zuddhAnubhavavAn yogI niyAgapratipattimAn / bhAvArcAdhyAnatapasAM bhUmiH sarvanayAzritaH // 4 // spaSTaM niSTaGkitaM tattvamaSTakaiH pratipannavAn / munirmahodayaM jJAnasAraM samadhigacchati // 5 // arvAcIna yuganA eka dhaDavaiyA ane jaina samAjanA eka prakhara netA sva. AcArya vijayavallabhasurIzvarajInA jIvananA vyApaka prasaMgo lakhatAM nyAyavizArada nyAyAcArya zrImada yazovijayajI upAdhyAya viracita jJAnasAramAM mahAmuninA je batrIsa guNono nirdeza karelo che tenI yAda Ave che. A batrIse guNo to jIvanamAM anokhI siddhi meLavelA mahAmunimAM hoya che. ane jaina samAja e rIte baDabhAgI kahevAya ke AjanA yugane lakSIne dravya, kSetra, kALa ane bhAvanI apekSAe sva. AcArya zrIvijayavallabhasUrIzvarajIe jIvananuM anokhuM darzana karAvI AjanA samAjane sacoTa mArgadarzana Apela che. - 1927nA kArtika sudi khIjanA divase vaDodarA mukAme AcAryazrIe icchAbhAInI pavitra kukSie janma lIdho. emanA pitAzrInuM nAma dIpacaMdabhAI. sauthI nAnAnuM nAma maganalAla. mahAlakSmI, jamanA ane rukSmaNI e traNa baheno. emanuM saMsArI nAma chaganabhAI. bALapaNamAM ja temanA pitAzrInuM avasAna thayuM. mAtAnA ropelA dhArmika saMskAronA khIja pUrepUrA choDa ane jhADavAmAM palaTAya te pahelAM ja temanAM mAtuzrI mRtyu pAmyAM. A ja samaye pU. AtmArAmajI mahArAja saziSya vaDodarA padhAryAM ane emanA darzane chaganabhAImAM navI preraNAno AvirbhAva thayo. preraNAnuM eka ja amIbiMdu ane chaganabhAInuM jIvana dhanya banyuM. saMsAranI Asakti chUTI, tUTI ane chaganabhAI navI duniyAnA mAnavI thaI gayA. dhIme dhIme kuTuMbamAM virakti AvI ane sagAMsaMbaMdhInA aneka avarodho ane prayatno chatAM ce kuTuMbanI saMmati meLavIne saM 1944nA vaizAkha zudi 13nA dine sattara varSanI yuvAna vaye rAdhanapuramAM dIkSA lIdhI ane munizrI harSavijayajInA ziSya thayA. rAdhanapuramAM prathama cAturmAMsa karyAM. pU AtmArAmajI mahArAjanI sIdhI doravaNI nIce jaina dharmanA saMskAro meLavyA ane saM 1945mAM mahesANAmAM bIjuM cAturmAMsa karyuM. pAlImAM saM0 1946nA vaizAkha zudi dazamanA divase pU. AtmArAmajI mahArAje vaDI dIkSA ApI ane Atmaprabodha tema ja kalpasUtranI subodhikA TIkAnuM adhyayana karyuM. saM. 1946mAM dilhImAM zrI harSavijayajI mahArAja kALadharma pAmyA. munie cothuM cAturmAMsa mAlerakoTalAmAM karyuM. A samaye nyAya, amarakoSa, abhidhAnacintAmaNi, dazavaikAlikasUtranI, zrI haribhadrasU ri mahArAja viracita bRhaddIkA tathA AcArapradIpano abhyAsa karyo. saM0 1947mAM paTTImAM pAMcamuM cAturmAsa karyuM, ane 'caMdraprabhA' vyAkaraNanuM adhyayana zarU thayuM. jyotiSano abhyAsa karyo tema ja zrIAvazyakatranuM paNa adhyayana karyuM. saM0 1948nA kArtika vadi pAMcamanA divase munizrIvallabhavijayajIne Page #68 -------------------------------------------------------------------------- ________________ pravartaka zrIkAntivijayajI muni zrIcaturavijayajI Page #69 -------------------------------------------------------------------------- ________________ ** TES muni zrIharSa vijayajI paMnyAsa zrIsaMpatavijayajI Page #70 -------------------------------------------------------------------------- ________________ yugadA AcArya zrIvijyavallabhasUrIzvarajI munizrI vivekavijayajI nAmanA ziSya thayA. saM. 1948mAM aMbAlA khAte ane saM. 1949mAM jaMDiyAlAgumAM muni zrIvallabhavijayajIe comAsuM karyuM. saM. 1950nuM comAsuM jIrAmAM thayuM. A samaye pU. AtmArAmajI mahArAje "tatvanirNayaprasAda" nAmano graMtha lakhyo. saM. 1951mAM aMbAlAmAM munizrInuM navamuM comAsuM thayuM, ane saM0 1952nA jeTha zudi sAtame pUra AtmArAmajI mahArAjano dehavilaya thayo. ATha varSanA A gALAmAM pU0 AtmArAmajI mahArAje jIvananI navadaSTi ane preraNA ApI eka javAnanuM nutana ghaDatara karyuM. pU. AtmArAma mahArAjanA kALadharma emanuM kAma cAlu rAkhavAnuM muni zrIvallabhavijaye mAthe lIdhuM. paMjAbanA jaina saMghane preraNA ApI. aneka saMsthAonI zarUAta karAvI. saM. 195ranuM cAturmAsa gujarAnavAlAmAM thayuM ane paMjAbane potAnuM kAryakSetra banAvyuM. saM. 1953mAM nArIvAlamAM lakSmaNadAsanI dIkSA thaI ane muni zrIvallabhavijayane eka samartha ziSya munizrI lalitavijayajI maLyA. ahIM cAturmAsa karyuM ane zrImad vijayAnaMdasUrIzvarajInuM jIvanacaritra paNa lakhyuM. saM. 1954nuM comAsuM paTI khAte, 1955nuM mAlerakoTalA khAte ane saM. 1956nuM comAsuM hoziyArapura mukAme karyuM. saM. 1957mAM badhA munionI saMmatithI pATaNamAM zrI kamalavijayajI mahArAjane sUripada pradAna karavAmAM AvyuM. saM. 1957nuM paMdaramuM comAsuM amRtasaramAM, saM. 1958nuM soLamuM comAsuM paThThImAM, saM. 1959nuM 17muM comAsuM aMbAlAmAM, saM. 1960nuM cAturmAsa samAnAmAM, saM. 1961nuM jIrAmAM, saM. 1962nuM ludhiyANAmAM, ane saMta 1963nuM ekavIsamuM amRtasaramAM thayuM. pU0 AtmArAmajI mahArAjanA kAryakSetra paMjAbane taiyAra karavAmAM ane potAnA jIvananuM ghaDatara karavAmAM munizrIe A samaya vyatIta karyo. saM. 1964mAM amRtasaramAM munizrI vijJAnavijayajI ane munizrI - vibudhavijayajIne saMvegI dIkSA ApI. A pachI gUjarAta tarapha AvavA nemathI temaNe vihAra zarU karyo. dilhI, binaulI vagere pharyA, paNa eTalAmAM paMjAbamAM AryasamAjIo sAthe zAstrArthanuM thatAM 375 mAIlanuM aMtara kApI jhaDapathI amRtasara pahoMcI gayA. muni zrIvallabhavijayano A vihAra jhaDapI ane duSkara hato. ASADha zudi 11nA divase gujarAnavAlA pahoMcyA. tyAMnA lokoe apUrva svAgata karyuM. tyAMnA bAvIsamAM comAsA daramiyAna vizeSa nirNayAtmaka zakti sAthe sAhityika pravRtti karI, "vizeSa nirNaya' ane 'bhImajJAnatrizikA " nAmanAM be pustako taiyAra karyo. A pustakomAM prAcIna hiMduzAstro ane enI arvAcIna TIkAno upayoga karI. manizrIe yajJanI pravRtti para prakAza pADyo. temaNe tvarAthI vihAra karyo ane jayapura AvyA saM. 1965mAM munizrI vidyAvijayajI mahArAja, munizrI vicAravijayajI ane munizrI tilakavijayajInI dIkSA thaI, jayapurathI ajamera jaI thoDA divasa sthira thaI tyAMthI lAvara, pipaliyAgAma, muMDAvA, caMDAvala, sojata thaI pAlI gayA. tyAMthI paMcatIrthanI yAtrAno AnaMda laI zivagaMja, zirohI thaI Abu AvyA. saM. 1965nA jeTha zudi bIje pAlaNapura AvyA. tyAM temanuM apUrva svAgata thayuM. rAdhanapuramAM saM. 1944mAM dIkSita thayela ane saM. 1965mAM pAlaNapuramAM comAsuM rahela muni zrIvallabhavijyajInA jIvananuM ghaDatara thaI cUkayuM hatuM. pU. AtmArAmajI mahArAje je saMskAro ApyA ane kArya karavAnI dhagaza ApI tenuM navuM svarUpa savyAja aneka rIte samAjane maLavA lAgyuM hatuM. kajiyA-kaMkAsa ane rUDha vyavahAramAM aneka rIte lupta thayelAone dharmano sAco khyAla ApavAno ane AvatI kAlanA pravAhothI samAjane vAkepha karavAno prayAsa emane karavAno hato. samAjane projata karavAnuM dhyeya emanI samakSa hatuM. saMsArano tyAga karanAra muni dharma Acare che, Adare che, Page #71 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha dharmamAM ramamANa thaI jAya che, mahAyogI bane che paNa e samAjamAMthI Ave che, che ane samAja paNa enI upara asara karyA vinA raheto nathI. jaina siddhAMto ane rivAjonI jaDa mULa saMskArone AvarI laI kaluSita kare che. AthI e mAgI le che. dravya, kSetra, kALa ane bhAvanI apekSAe samAjanuM mArgadarzana karavuM jarUrI bane che. pU. AtmArAmajI mahArAje preraNA ApelI. samAjano navo pravAha Avato hato teno paNa khyAla e samayajJa munie Apyo hato. dIkSA-jIvananI ekavIzI bAda munizrI samajI zakyA hatA ke samAjane pragatizIla ane jIvaMta banAvavo haze to dharma e mAtra rUDha vyavahAramAM nahi paNa samagra jIvanadRSTimAM Avavo joi e. dharma eTale mAtra daherAsara-upAzraya nahi, paraMtu jIvananuM vyApaka darzana ane jIvananI sarva pravRtti-nivRttimAMthI abhivyakta thatA saMskAro, je dharma sarva jIvonuM mAMgalya vAMchanAro che e dharma rUDha samAjanA hAthamAM vArasAgata baMdhiyArakhAnuM bane, dharma bhulAI jAya, rUDhiomAM, rivAjomAM, olIomAM, uchAmaNIomAM vaheMcAI jAya ne mAtra vyavahAramAM ja dharma manAya e vastu kevI rIte icchAya ? je dharma badhA mATe samAnavRtti--samabhAva darzAvavAnuM kahe te dharmanA anuyAyIo asahiSNutA Adare, jIvanamAM asaMgata ane anucita vyavahAra kare, rUDha saMskAromAM kuMti ane e vastu asahya lekhAya. rAjakIya pravAho paNa navI rIte vahetA hatA. " jhera gayAM ne vera gayAM'no kavi klapatarAmano jamAno vidAya thato hato ane " sAMbhaLo sudhArAno sAda " kahenAra kavi narmadano jamAno Avato hato. briTiza sarakAra game tevI hoya paNa te paradezI hatI. enI sAme arajIo ane vinati karI kArya karavAno jamAno pUro thavA Avato hato. keLavaNInuM mahattva sarva jagAe svIkArAtuM hatuM. rASTrIya AMdolana navasvarUpa letuM hatuM. munizrInA jIvana sAthe rASTrIya laDatanI AkhI tavArIkha, e vizvayuddho ane e yuddoe janmAvelAM Arthika ane sAmAjika paribaLo; AjhAdI, AjhAdI pachInI yAtanAnA varSoM vagerethI saMkaLAyelI che. madhyama varga yuddha pahelAM AbAda hato; navAM paribaLo AgaLa e varge namatuM jokhavuM paDyuM ane enI sAmAjika dvidhA enI e rahI. pAlaNapuramAM samAdhAna karAvanAra munizrI ane muMbaImAM madhyama varga mATe phaMDanI preraNA ApanAra AcAryazrI--eka ja vyakti. sAmAjikarAjakIya-Arthika-vaijJAnika paribaLoe ghaDelI A kathA eka rIte AjanI ApaNI ane madhyama varganI kathA che. gujarAtamAM dIkSita thaI ekavIsa varSa bAda gujarAtamAM pAchA pharanAra munizrI e ja hatA. paMjAba jevI bhUminA paricaye dRSTi vizALa banI hatI ane dUra rahyA chatAM e samAjanuM anokhuM darzana karI zakyA hatA. samAjanA roganuM nidAna emanI pAse hatuM. jaina saMskRtinI praNAlikAnA jANakAra hatA ane prayoga karavAnI dRSTi emanI pAse hatI. * * samAja para asara kare sanAtana che; paNa rUDhi vakhatovakhata nirIkSaNa pAlaNapuramAM munizrIe jaina saMdhano kaleza joI e TALavAno saphaLa prayAsa karyo. saM0 1965nA je zudi AThamanA dine munizrIe zrAvakonA sAmAnya matabhedo aMge cukAdo Apyo. saMdhamAM sarvatra AnaMda pravartI gayo ane munizrIe pAlaNapuramAM comAsuM karyuM. A samaye munizrI lalitavijayajI sAthe pAMca ziSyone yogoddahana karAvavAne mATe mahesANA khAte panyAsa zrI siddhivijayajI pAse mokalyA. ASADha mahinAmAM zrI vicakSaNavijayajInI dIkSA thaI. jJAnapracAra mATenA emanA satata Agrahane lIdhe ' Atmavallabha keLavaNI phaMDa'nI sthApanA thaI. A rIte zikSaNapracAranuM kArya zarU thayuM. aThThAInI tapazcaryA nimitte thatA nAtilA kara-jamaNano rivAja baMdha karAvyo ane tene marajiyAta banAvyo. Page #72 -------------------------------------------------------------------------- ________________ yugadaka AcArya zrIviyavalabhasUrIzvarajI saM. 1966nA kArtika vadi bIjanA dine munizrI mitravijayanI dIkSA thaI. pAlaNapurathI vihAra karI munizrI rAdhanapura AvyA ane bAvIsa varSe dIkSAnI bhUmine pAvana karI. saM. 1966nA mAgasara zudi bIjane divase pAlItANa saMghanI sAthe javA vihAra karyo. pAlItANA yAtrA karI vaLatAM bhAvanagara, dhodhA, varateja, sihora thaI vaLA gayA ane tyAM be pakSonuM samAdhAna karyuM. dholerAmAM emanuM apUrva svAgata thayuM. tyAMthI teo khaMbhAta thaI vaDodarA gayA. tyAM saM. 1966nA vaizAkha zudi dazamanA divase bhavya svAgata thayuM. tyAMthI bharUca gayA ane panyAsa zrIsiddhivijayajI sAthe traNa divasa emanI sevAmAM rahyA. bharUcathI jagaDiyA tIrthanI yAtrA karI sUrata padhAryA. tyAMnA gopIpurAnA upAzrayamAM saMvata 1967nA mahA vada chaThThanA roja zrI sukharAjajIne dIkSA ApIne munizrI sohanavijyajInA ziSya tarIke munizrI samudravijayajI nAma ApyuM. saM1967nuM pacIsamuM comAsuM mIA gAmamAM karyuM, tyAM be taDo vacce samAdhAna karAvato cukAdo Apyo ne zAMti sthApI. pAThazALAnI zarUAta karAvI. suravADA thaI vaNacharA gAma AvyA ane dazA zrImALIonA paMca samakSa vyAkhyAna karI kanyAvikrayano kurivAjo baMdha karAvyo. pAchiyApuramAM aThThA mahotsava karAvI, sinora ane DabhoI thaI vaDodarA AvyA. AjanA yuganI paristhitinI tema ja viSama kALanI vicAraNA mATe "munisamelananI munizrI vallabhavijayajIne vicAra Avyo. pU. AtmArAmajI mahArAjanA saMdhADAnA sAdhuonA saMmelananI yojanA karI. vRddha AcArya zrI vijayakamaLasUrijI mahArAja, upAdhyAya zrI vIravijayajI mahArAja, zAMtamUrti zrI haMsavijayajI mahArAja vagerenI saMmati meLavI vaDodarAmAM traNa divasa muni-saMmelana bharAyuM, jemAM pacAsa jeTalA sAdhu-munirAjee hAjarI ApI hatI. covIza jeTalA TharAvo pasAra karyA hatA. saM. 1968nuM chavvIsamuM comAsuM DabhoImAM thayuM. tyAMthI nAMdoda gayA. tyAM ATha divasa sudhI satata vyAkhyAno ApyAM. tyArapachI vaDodarAmAM "dharmatatva ane "sArvajanika dharma" upara jAhera vyAkhyAno ApyA. tyArabAda muMbaInA ati AgrahathI e bhaNI jhaDapathI vihAra karyo. te vakhate zrI jaina zvetAMbara konpharansano sUrya madhyAhna vItAvI gayo hato. eNe samasta jaina komamAM aneka navIna AzAo utpanna karI hatI, vicAravAtAvaraNamAM mahAna parivartana karI nAkhyuM hatuM ane sAmAjika unnatinI bhavya tamannA jagAvI hatI. navaprakAza jhIlavA janatA taiyAra thaI gaI hatI. e samaye nUtana prakAza arpavA vartamAna yuganI nADa pArakhanAra ane samayadharmanA avicalita siddhAMtane hastagata karI vyavahAra nizcayano samanvaya karanAra pUjaya sUrijInuM muMbaImAM Agamana thayuM. ahIM temanuM abhUtapUrva svAgata thayuM. sAmaiyA mATe moTo mAnavasamudAya UmaTayo hato. sarvatra AnaMda ane umaMganI laharIo prasarI rahI hatI. A utsAhanA vAtAvaraNe sUrijInI vANI khUba sArI rIte jhIlI. aThThAimahotsava, zAMtisnAtra, pUjA-prabhAvanA ane upadhAna jevAM ghaNAM anuchAno thayAM. hRdayanA akhalita pAvitryapravAhathI sabhara evAM emanAM vyAkhyAno khUba ja asarakAraka nIvaDyAM. "jJAnayAkhyAM mokSaH " e ja emanAM pravacanonuM madhyabindu hatuM. prathama jJAna ane pachI kriyA. mAnavI mAnavIne bhinna banAvatA saMskAro siMcavAnuM kArya jJAnanuM che. jJAna vinA pragati sAdhavI ati kaThina che. nathI vyavahAramAM sAyujyatA sAMpaDatI ke dharma enA zuddha ane arUpI svabhAvamAM AcaraNa pAmato. cAre bAju jAmelA ajJAnanA aMdhakAramAM eka pipAsA che ane te jJAnanI dIvaDInI. jamAnAnA vikAsamAM bhAga bhajave che. vijJAna, ane tethI dharmane paNa vijJAnanA kasoTI-paththara upara cakAsyA vinA jarA ye cAle ema nathI. dharma ane vijJAnanA samanvayamAM ja bannenuM zreya che. dharmane eka jagAe sthagita na karatAM sarva dizAmAM vyAhata karavo Avazyaka che. Page #73 -------------------------------------------------------------------------- ________________ ja AcArya vijayavallabhasUri smAraka graMtha Ama dharmanI vaijJAnika rajuAta Aje vAyu ane jaLa jeTalI jarUrI banI che. je vastu jamAnAmAM che, AjanA parivartanazIla samAjanA aMtargata ghaDataramAM che e vastuno svIkAra karIne, ene ApaNI rIte ghaTAvIne jIvanamAM utAryA vinA have cAle nahi. dharmanA aneka dezIya vikAsa thavo ghaTe. "prathama jJAna ane pachI kriyA" e sUtranA AdhAre samAjanI rUDha vArasAgata paraMparAne paNa navI rIte ApaNe pikhavI joIe. vyAvahArika keLavaNInI AkharI tAvaNImAM ApaNe dharmanA saMskAro tapAsavA jeze. dharma mAnavamUlyone prerato hovo joIe. AvA dharmanA utthAna arthe Adhunika keLavaNI sAthe dhArmika zikSaNa Avazyaka banI rahe che. dharma e keLavaNInuM agatyanuM aMga che. dhArmika saMskAronA vikAsamAM keLavaNIno vikAsa che. sAcI keLavaNI e che ke je dharmane potAnAthI avibhinna tema ja avicchinna gaNe. Ane mATe evI saMsthAo UbhI karavI joIe ke je dharmanA ane vyavahAranA-- ubhayanA jJAnane poSaka bane. Ama sUrijIe yuge yuge vikAsa pAmatA vijJAnanuM jJAna prApta karavA ane sAthe sAthe dhArmika siddhAMtone nUtana svarUpamAM rajU karavA ghoSaNA karI. e bannenA subhaga samanvaya mATe aneka saMsthAo sthApita karavA uddabodhana karyuM. teozrInA A sudhAraka vicAro samAjane ati prazaMsanIya ane mananIya lAgyA. zrIsaMghanA vicAraka ane dhanavAna AgevAnone teozrInI vAta ati ucita ane apanAvavA yogya lAgI, te para vicAravinimaya karyA, aneka yojanAo para vicAraNA thaI ane evI koI viziSTa yojanA bara lAvavA bIjuM cAturmAsa muMbaImAM karavA vijJapti thatAM teno svIkAra thayo. muMbaI zaheranA sthAnika saMyogo, vidyAbhyAsa mATe bahAragAmathI AvanAranI agavaDo ane bIjI AnuSaMgika hakIkato para vicAraNAne pariNAme muMbaImAM eka vidyAlaya sthApavAnI yojanAno sArvatrika svIkAra thayo. mahArAjazrIe A yojanA para vicAra karyo, zrIsaMghe e yojanA tarapha pasaMdagI batAvI, dhanavAnoe ene Teko Apyo, keLavAyelA varga emAM kArya dvArA sAtha ApavAno umaMga batAvyo ane madhyama janatAe enA vikAsa mATe banato phALo ane tanamanadhanane bhoga ApavA abhilASA darzAvI. A sarva carcAne pariNAme saM. 1970nA phAgaNa zudi pAMcamane roja mahArAjazrInI hAjarImAM zrI mahAvIra jaina vidyAlayanI sthApanA karavAno muMbaImAM zrIsaMghe ekamate nirNaya karyo. ane navIna paddhatithI UMcI keLavaNI laI dharmanA daDha-saMskAra sAthe samAjanuM hita hRdayamAM rAkhI kArya karanArA yuvakono moTo samUha utpanna karavAno Adarza svIkArI, tenuM kAma hAtha dharavA ane te mATe yojanAo ghaDavA tathA jarUrI phALo ugharAvavA vyavasthA karavAmAM AvI. A nAnA pAyA para UbhI thayela saMsthAe divase divase apUrva vikAsa sAdhyo. mAtra gujarAtamAM ja nahi paNa samagra bhAratamAM keLavaNI ane sAMskRtika pravRttinA dhAma tarIke Aje teNe abhuta pratiSThA siddha karI che. muMbaIthI bagavADA, pAraDI, bIlImorA, navasArI thaI sUratamAM praveza karyo. tyAM mahilA Azrama mATe preraNA ApI. pharI pAchA navasArI, kAliyAvADI thaI sisodarA padhAryA. tyAMnA matabhedo dUra karyA. TAMkalathI karacalIA ane pachI sUrata gayA. saM. 1971nuM ogaNatrIsamuM comAsuM tyAM karyuM. A samayanI zikSaNa pracAra mATenI emanI tamannA keTalI hatI te vo munizrI haMsavijyajI parano nIceno patra Ape che : "ApaNAM loko haju gaphalatamAM che tenuM mULa kAraNa avidyA che. jaina samAjamAM eka paNa UMcA darajAno suzikSita zrAvaka hoya to paNa ApaNAM badhAM kAma sArI rIte thaI zake. paNa aphasosa to e vAtano che ke lAkho zrAvakomAM eka paNa evo nathI ke jeno prabhAva pratyeka sthAnonA jaino Page #74 -------------------------------------------------------------------------- ________________ yugadraSTA AcArya zrI vijayavallabhasUrIzvarajI 45 para paDI zake. Ama chatAM lokonI nidrA to haju UDatI nathI. A dazA keTalI zocanIya che! hajArolAkho rUpiyAnI Ahuti dara varSa vAja, gAjA, raMga, rAga ane mevA-miSTAnnamAM uDADavAmAM Ave che paNa zikSaNanA nAme to basa bhagavAnanuM nAma ja nAma che. have to Apa jevA pratApI puruSonuM dhyAna A tarapha jAya ane niraMtara cAre taraphathI e upadeza thavA lAge ke amuka kArya tamAre karavuM ja paDaze to saMbhava che ke ApaNe mATe koIka divasa zira uThAvIne jovAno samaya AvI pahoMce." sUratathI vihAra zarU karyo. khaMbhAta thaI, dholerA thaI, saM. 197ramAM pAlItANAnI yAtrA karI jUnAgaDha AvyA. tyAM traNa sArvajanika vyAkhyAno thayAM. vaNathalImAM pratiSThA karI ane saM. 1972nuM trIsamuM cAturmAsa jUnAgaDhamAM karyuM. jUnAgaDhamAM zrI AtmAnaMda jaina lAyabrerI tathA zrI jaina strI-zikSaNa zALAnI uddaghATanakriyA thaI. paMjAbanA netAo jUnAgaDhamAM vinati karavA AvyA. comAsuM pUruM thatAM verAvaLa gayA ane tyAM "zrI AtmAnaMda jaina strI-zikSaNazALA" ane "zrI AtmAnaMda jaina auSadhAlaya" nAmanI be saMsthAo saM. 1973nA mahA sudi dazamanA divase sthApita thaI. verAvaLathI bhAMgaroLa gayA. tyAM zAMti-snAtra ane vyAkhyAno thayAM. tyAMthI verAvaLa, UnA, dIva, mahuvA, dAThA, taLAja thaI pAlItANA thaI sUrijI bhAvanagara AvyA. tyAM "vartamAna paristhiti ane ApaNI AvazyaktAo' upara jAhera pravacana karyuM. bhAvanagaramAM eka paMjAbI bahenane bhAgavatI dIkSA ApI. tyAMthI khaMbhAta thaI vaDodarA pravartaka zrI kAMtivijayajIne maLyA. vaDodarAthI vihAra karI ane mahAtmAo jagaDiyA tIrthanI yAtrA karI muMbaI padhAryA jyAM emanuM bhavya sAmaiyuM thayuM. muMbaImAM emanA kAryonA pratyAghAto ane vamaLo UbhAM thatAM hatAM. A cAturmAsamAM khaDataragaccha aMcalagacchanA paryuSaNa parva mATe carcA cAlI. AnAthI para rahI teozrIe ekatAnI himAyata karI. emanAM maMtavyo spaSTa hatAM. "Aje loko ekatA cAhe che. potAnA hako mATe prayatna kare che. aMgreja, pArasI, hiMdu ane musalamAna badhAM eka ja dhyeya mATe saMgaThita thaI rahyA che. A rIte duniyA AgaLa vadhI rahI che. bIjI bAjue ApaNuM bhAIo daza kadama pAchA haThavAno prayatna kare che. Aje to badhA eka thaI samAja, dharma ane rASTranA kalyANanuM kArya karavuM joIe." muMbaInA A cAturmAsa daramiyAna zrI mahAvIra jaina vidyAlayanA makAna mATe lagabhaga eka lAkha rUpiyAnuM phaMDa thayuM. nAnAM gAmonAM maMdironA jIrNoddhAra mATe paNa sAruM phaMDa karavA uparAMta zrI pATaNa jaina maMDaLa baoNDiMga mATe lagabhaga rUpiyA lAkhanuM phaMDa thayuM. muMbaIthI vihAra karIne pratApanagaramAM teo pUjyazrI haMsavijayajI mahArAjane maLyA. temanI sAthe teo amadAvAda AvyA ane zrI ujamabAInI dharmazALAmAM cAturmAsa gALyuM. saM. 1974nA batrIsamA comAsA daramiyAna vyavahAru daSTi, sAdhAraNa kuTuMbonI paristhitino khyAla, TIpo ugharAvavAnI khoTI Adato, zrImaMtonI moTAI, sAmAnya janatAno dharmaprema vagere viSayone AvarI letAM pravacano karyA. ahIM zrI mahAvIra svAmInI paMcakalyANa pUjAnI racanA karI. pachI zrI haMsavijayanI vidAya lIdhI. amadAvAdathI mahesANAmAM mahArAjazrI siddhivinA darzanano lAbha laIne tyAMthI visanagara thaI pATaNuM gayA. tyAM dayA-dharma para jAhera vyAkhyAna karyuM. tyAMthI cArUpa, metrANA thaI pAlaNapura gayA. tyAM traNa prasiddha AcAryapravaronI mUrtionI pratiSThA karAvI ane zrI pAlaNapura jaina vidyAlaya mATe phaMDa karAvyuM. tyAMthI tAraMgAi, kuMbhArIAi, Abu, acalagaDha, bAmaNavADA thaI, pIMDavADA gayA ne tyAMnA zrAvakono AMtarakalaha dUra karyo. ahIMthI nANuMbeDAne raste lUMTAyA ane tyAMthI bIjApuramAM be pakSo vacce saMpa karAvI eka pAThazALA sthApI. tyAMthI vihAra karI sAdaDImAM cAturmAsa karyuM. saM. 1975nuM Page #75 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha tetrIsamuM comAsuM zAsana-kAryanI dRSTie ghaNuM mahattvanuM thayuM. comAsA bAda munizrI lalitavijayajI, munizrI umaMgavijyajI, munizrI vidyAvijayajI vagerene gaNipada tathA panyAsapada ApyAM. | gujarAta karatAM rajapUtAnAnI paristhiti ane sAmAjika dazA viSama hatAM. keLavaNInuM taddana ochuM pramANa, nirakSaratA, janA rIta-rivAjo, kanyA-vikraya, vRddhalagno, mRtyu pAchaLanAM jamaNa, vilAsapriyatA, bALavidhavAno prazna, vipula saMpattinI vacce ja garIbAI ane khAvAnI ciMtA -samAjanI AvI viSama dazA rajapUtAnAnI hatI. pUrvagraho ane pakSapAto mAnavI jIvanane kaluSita karatA hatA. A samaye rajapUtAnA mabhUminA samaya-jJa AgevAnoe mahArAjazrIne Agraha karyo. teozrI joI zakyA ke jo A prajAno uddhAra nahi thAya, sAmAjika dUSaNa dUra nahi thAya to AvatI kAla ghaNI kaparI thaze. rUDhi, vahema ane ajJAnanA nAza mATe goDavADamAM vidyAlayanI sthApanA mATe pravRtti cAlI. unALAmAM saM. 1975nA jeTha zudi ekamanA dine khIvADI gAmamAM phaMDa mATe prayAsa karyo. tyAMnA kusaMpane dUra karAvato pheMsalo Apyo. A rIte trIsa varSano jUno jhaghaDo dUra thayo. khIMvADIthI vihAra karI pomAvA thaI zivagaMja thaI bAlI gayA. pAMca munirAjoe bAlImAM ane mahArAjazrIe sAdaDImAM cAturmAsa karyuM. cAturmAsa pachI poSa mAsamAM lAla dolatarAmanA pramukhapada nIce zrI jaina zvetAMbara konpharansanuM adhivezana thayuM. temAM konpharansanI jarUriyAto, zAMtinI yojanA, avidyA, kartavya-parAyaNatA, ekatAnI jarUriyAta, keLavaNInA phAyadA vagere viSayo para mahArAjazrIe pravacano karyo. sAdaDIthI zivagaMja thaI, tyAMthI saMghamAM peravA, bAlI, luNAvA, lAThAra thaI rANakapura pahoMcyA. tyAM yAtrA karI sAdaDI, dhANerAva, muchALA mahAvIranI yAtrA karI saMgha desurI pahoMcyo. tyAMnA zrAvakomAM kaleza hato, adAlatamAM kesa cAlato hato. mahArAjazrIe aMdaroaMdara pheMsalo karavA banne pakSone samajAvyA, paNa teo mAnyA nahi. kSaNabhara vicAra karIne mahArAjazrIe sAdhuone gocarI na javAno Adeza dIdho. vAtAvaraNamAM navI camaka AvI. Akhare samAdhAna thayuM. desurIthI jaI zrI zAMtinAtha bhagavAnanA darzana karI udayapura padhAryA. udayapuramAM AcArya zrIne masUrIzvarajI sAthe mulAkAta thaI. baMne mahAmunioe dila kholIne vAta karI. baMne ekamekanI najIka AvyA. AmaMtraNamAM muni-saMmelananA bIja ropAyAM ane baMnenA samudAya ekamekanI najIka AvyA. goDavADanAM gAmomAM jJAnanA pracAranI nemathI mahArAjazrIe phAlanAmAM comAsuM karyuM. bIjA munioe bikAnera, sAdaDI, takhatagaDha sAcavyAM. sAdaDImAM zrI AtmAnaMda jaina pAThazALAnI sa zrI lalitavijayajInA haste thaI. muMDArAmAM paNa pAThazALA ane lAyabrerI thaI. muMDArAthI saMghamAM varakANA ane tyAMthI rANI, cAMcorI vagere sthaLe thaI mahArAjazrI khAMDa gayA. tyAM pAThazALAnI sthApanA thaI. tyAMthI gaMdoja padhArI pAThazALA sthApita karI. tyAMthI kullAgAma, pAlI thaI jADaNa gayA ane tyAMne kusaMpa dUra karAvI maMdira tathA dharmazALAnA jINoddhAra mATe phaMDa karAvyuM. ahIMthI sojata gayA ane tyAM "zrI zAMti vardhamAna peDhI nI sthApanA karI jINoddhAranuM kAma zarU karAvyuM. tyAMthI kApaDaeNjInI yAtrA karI. khyAvaramAM be bhAIonA manaduHkhanuM nivAraNa karI saM. 1977nA caitra zudi 9nA dine mahArAjazrIe bikAneramAM praveza karyo. ahIM bhagavatI sUtranI vAcanA karI. ahIMnA comAsA daramiyAna ghaNI dharmArAdhanA karAvI. saMghe sAro lAbha lIdho. tyAMthI vihAra karI lUNakaraNasara, mahAjana Adi grAmomAM thaI sUratagaDha padhAryA. tyAMthI hanumAnagaDha vagere gAmomAM pracAra karI DabavAlIthI maMDI gayA ane paMjAbamAM praveza karyo. traNa varSanA gALAmAM goDavADanA uddhAra mATenA mahArAjazrInA satata bhAre parizrama chatAM jJAnapracAranuM dhAryuM kAma na thaI zakyuM. sthaLe sthaLe pAThazALAnI sthApanA thaI. mAnavIne kacaDatI rUDhio sAmenA Page #76 -------------------------------------------------------------------------- ________________ yugadaSTA AcArya zrI vijayavallabhasUrIzvarajI lalakArathI navajAgRti AvI. dharma e mAnavIne badhAM kSetromAM AdaravAnI, AcaravAnI vastu che ane samAjanA baMdhiyAra pANI dharmane khapatAM nathI. dharma sau koI mATe che ane sAmAnya mAnavI paNa dharma AcarI zake che enI pratIti mahArAjazrIe karAvI. goDavADamAM navajAgRtinA prathama duMdubhi vAgI cUkyAM hatAM. paMjAbamAM cauda-paMdara varSanA gALA bAda pravezatA munizrIvallabhavijayanuM hoziyArapuranI janatAe abhUtapUrva svAgata karyuM. lAlA daulatarAme ekaso sonAmahorono sAthiyo karI mahArAjazrInI vaMdanA karI. paMjAbanA zrIsaMghe abhinaMdana patra ApyuM. AnA javAbamAM tA. 2-3-1922, saMvata 1978nA phAgaNa zudi pAMcame mahArAjazrIe "AtmAnaMda jaina kolejanuM svapna rajU karyuM. e ja divase paMjAba mahAvidyAlaya mATe paMjAbanA saMghe phaMDa karyuM ane be lAkha rUpiyA jotajotAmAM lakhAI gayA. bhAratabhUSaNa paMDita madanamohana bhAlaviyA sAthe ardhA kalAka sudhI vicAra-vinimaya karyo. rASTrIya AMdolanano dezamAM yuga hato. tilayuga pUro thayo hato ane mahAtmA gAMdhIjInA hAthamAM rAjakIya pravRttinuM netRtva AvatuM hatuM. pahelA vizvayuddhanA aMta bAda janatAnI AzAo ThagArI nIvaDI ane rASTramAM bhAre azAMti thaI gaI. svadezInI hilacAla dezamAM zarU thaI. mahAtmA gAMdhIjIe samagra bhAratamAM navajAgRtinuM pUra ApyuM hatuM. rezamI vastrono tyAga karI loko khAdI apanAvatA thayA hatA. mahArAjazrIe bikAnerathI khAdI apanAvavAnI zarU karI. hoziyArapuranA vyAkhyAnone pariNAme apavitra kesarano upayoga na karavA vize, svadezI vastro aMge tema ja bIjA aneka TharAvo thayA. hoziyArapurathI phagavADA thaI philora vATe mahArAjazrI ludhiyANI padhAryA. tyAM pU. AtmArAmajI mahArAjanI jayaMtI UjavI, vihAra karI saM. 1978nA jeTha vadi chaThanA dine aMbAlA padhAryA. tyAM temaNe chatrIsamuM comAsuM karyuM. A comAsA daramiyAna zrI AtmAnaMda jaina hAIskUlanI bhUmikA racAI gaI ane pustakAlayanI zarUAta thaI gaI. tyAMthI mahArAjazrI patiyAlA thaI samAnA gayA ane saM. 1979nA mahA zudi 11nA roja pratiSThA karAvI. samAnAthI nANA thaI mAlerakoTalAmAM mahAvIrajayaMtI UjavI mahArAjazrI hoziyArapura gayA. saM. 1979nuM ADatrIsamuM cAturmAsa tyAM karyuM. hoziyArapurathI vihAra karI mahArAjazrI kAMgaDAnI yAtrA karI pAchA vihAra karI miyAnI, uramada thaI jaDiyAlAmuru gayA. tyAMthI amRtasara padhAryA ane tyAra bAda lAhora gayA. saM. 1980nuM ogaNacAlIsamuM cAturmAsa lAhoramAM karyuM. zrI AtmAnaMda jaina mahAsabhAnuM kArya vegavAna banyuM hatuM. lAhoramAM pratiSThA thaI ane e ja divase muni zrIvallabhavijayajIne AcAryanI padavI apAI. AcAryapadanI padavI mATe pravartaka zrI kAMtivijayajI, tathA zrI haMsavijayajI, zrI saMtavijayajI tathA zrI sumativijayajInI saMmati saMghe meLavI lIdhI hatI. A vakhate paMcotera zaheranA AgevAna loko tema ja hajAronI mAnavamedanI jAmI hatI. baMne utsavo lAhoranA zrIsaMghe apUrva bhaktipUrvaka karyA. lAhoramAM saM1981nA mAgasara zudi pAMcamanA divase paMjAbanA zrIsaMghe abhinaMdana patra ApyuM. mahArAjazrInI AcAryanI padavInI sAthosAtha panyAsa sohanavijayajIne upAdhyAya pada apAyuM. A prasaMge jAmanagarathI pravartaka zrI kAtivijayajIe maMgaLa AzIrvAda pAThavato lAMbo patra mokalyo hato, jemAM teozrIe jaNAvyuM ke, "Apa gumahArAjanI sevAbhaktimAM niraMtara rahyA cho, paMjAbamAM mahArAjasAhebarUpI sUryano asta thayA pachI te kSetromAM tamArA hAthe aneka prabhAvajanaka zubhakAryo thayAM che, tathA niraMtara bhramaNa karIne ghaNI unnati karI che. A badhAMthI AkarSita thaIne zrIsaMye Apane Page #77 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha gurumahArAjanA pada para abhiSekyA che te khuzInI vAta che. have bhaviSyamAM tamArA dvArA adhikAdhika dharmakAryo thAya, zAsananI zobhAmAM uttarottara vRddhi thAya tathA anya munirAje paNa tenuM anusaraNa kare to tenI zobhA e paNa ApanI ja zobhA che... zrI 1008 zrI svargavAsI zrImada vijayAnaMdasUrIzvarajI tathA zrI 1008 zrI lakSmIvijayajI mahArAjanI vidyAmAnatAmAM prAyaH paraspara kaSAya thAya evo prasaMga upasthita ja nahoto thayo. kadApi daivayoge sakAraNa ke niSkAraNa chadmasthapaNAnI laheramAM koIne kaSAya AvI jato hato te vakhate saMpa thaI jato athavA karAvI devAmAM Avato. sAMvatsarika pratikramaNamAM kSamApanA karatA ane bIjA pAse avazya karAvatA. kadAca ajJAnavaza thaI koI te para dhyAna na ApatuM to tene samajAvatA : "bhAva" je kSamApanA kare che te ArAdhaka thAya che ane je nathI karato te ArAdhaka nathI thato tethI kSamApanA karIne ArAdhaka thavuM e zreSTha che." gurumahArAjanA amRtavacano sAMbhaLI koI paNa zAMta thaI jato ane kSamApanA karI leto. tame gurumahArAjanA caraNomAM rahI khUba anubhava saMpAdana karyo che to temanuM anukaraNa karavuM yogya che. zrI gurumahArAja Apane sahAyatA Ape ane Apa evAM kAryo karavAne yogya bano jenAthI zrI gurumahArAjanuM zubha nAma jagatamAM adhikathI adhika rozana thAya." lAhorano utsava patAvI AcAryazrI gujarAnapura AvyA. gujarAnapure aMtaranI puchapamALothI temane vadhAvyA. muMbaI khAte panyAsa zrI lalitavijayanA prayAsathI ane zeThazrI viThThaladAsanI udAratAthI mahArAjazrInI pratijJA pUrNa thaI "zrI AtmAnaMda jaina gurukuLa"nI zarUAta thaI saM. 1981nuM cAturmAsa ahIM pUrNa thayuM. gurukuLanI samiti racAI uttarouttara eno vikAsa sadhAyo. A cAturmAsamAM paMjAbanI unnati mATe dhagazapUrvaka kArya karanAra, karmazIla ane sAcA samAjasudhAraka samA ananya bhakta ane karmazIla ziSya zrI sohanavijyajInI khoTa paDI. saM. 1992nA kArtika vadi caudazanA divase upAdhyAyazrI kALadharmane pAmyA. zrI sohanavijayajI mahArAje zrI AtmAnaMda jaina mahAsabhAnI zarUAta karAvI hatI. paMjAbanI pratyeka pravRttimAM teo bhAre rasa letA hatA. gujarAnavAlA gurukuLanI sthApanA karI vihAra karI AcAryazrI paMjAbanA zaheromAM thaI hastinApura tIrthanI yAtrA karI binolI padhAryA. devabaMdhamAM AcAryazrIe "jainadharmanI viziSTatAo para pravacana karyuM. jaina siddhAMto samajAvyA. binolImAM pratiSThAno mahAna utsava thayo. jeTha zudi trIjanA divase lAlA khajAnacIlAla loDhA ane rAdhanapuravALA zrI bhogIlAlane dIkSA ApavAmAM AvI ane temanAM nAma anukrame munizrI vizuddhavijayajI tathA munizrI vikAsavijayajI (mahendra paMcAga kartA tarIke prasiddha che) rAkhavAmAM AvyAM. binolImAM meghavALo mATe pANInI vyavasthA karAvI ApI. binolIthI vihAra karI bata padhAryA ane saMta 1982nuM cAturmAsa bata karyuM. ahIM paryuSaNa parvanI sArI UjavaNI thaI nUtana jinamaMdiranuM khAtamurta saM. 1982mAM thayuM ane saM. 1995mAM mahA sudi sAtamanA dine pratiSThA karI. baDatathI vihAra karI AcAryazrI dilhI padhAryA. dilhImAM goThavADanA AgevAno tema ja muMbaIthI dAnavIra zeTha viThThaladAsa ThAkoradAsa darzanArthe AvyA. Akho mahino pravacano thayAM. tyAMthI vihAra karI AcAryazrI alavara padhAryA. tyAM pratiSThA karI jayapura, ajamera, nayA zahera vagere sthaLoe vihAra karatA karatA AcAryazrI bIjovA padhAryA. saM. 1983nuM comAsuM tyAM karyuM. bIjovAmAM zrI Atmavallabha jaina lAyabrerI tathA jaina yuvaka maMDaLa sthapAyAM. ahIMthI jhaDapathI vihAra karI pATaNa AvyA. pATaNathI bharUbhUminA uddhAra mATe panyAsa zrI lalitavijayajIne AjJA ApI. pariNAme vakANAmAM eka mahAna saMsthA UbhI thaI. varakANA vidyAlaye ghaNI pragati karI ane e saMsthA khUba ja vikasI. Page #78 -------------------------------------------------------------------------- ________________ muni zrIhaMsavijayajI GOD AcArya zrIvijayalalitasUri Page #79 -------------------------------------------------------------------------- ________________ AcArya zrIvijayavallabhasUrIzvarajI, pravartaka zrIkAntivijayajI ane munisamudAya (pATaNa saM. 1984) Page #80 -------------------------------------------------------------------------- ________________ 49 yugadaNa AcArya zrIvijyavallabhasUrIzvarajI saM. 1984nA phAgaNa zudi trIjanA divase pATaNe AcAryazrInuM bhAvabhInA hRdaye svAgata karyuM. pATaNamAM pravartakajI mahArAja, munizrI caturavijayajI, munizrI puNyavijayajI vagere sAthe vicAra-vinimaya karyo. eka vidyArthI saMmelana yojAyuM. paMjAba tathA mAravADanA vidyArthIoe AcAryazrInI pravRttinuM darzana karAvyuM. A pachI cArUpa, kalANA, metrANa, gaDha, bhIlaDiyAjI, DIsA ane pAlaNapurano vihAra karI pATaNamAM saM. 1984nuM comAsuM karyuM. pATaNanA jJAnabhaMDArI mATe thatA kAryano AcAryazrIne khyAla Avyo. pATaNanA comAsA bAda gAMbhu tIrthanI yAtrA karI. dhINojathI mahesANuM thaI bosa gayA ane pAnasara tIrthamAM cArapAMca divasanI sthiratA karI. tyAMthI vihAra karI kalola-zerIsA thaI aDAlaja gayA ane tyAMthI valAda, naroDA dvArA amadAvAda AvyA. amadAvAda AcAryazrIne hetanA svastikathI sAdAIpUrvaka vadhAvyA. amadAvAdamAM zrI ujamabAInI dharmazALAmAM sthiratA karI ane vizAzrImALInI vADImAM jAhera pravacano karyA. saM. 1985nA mAgazara vadi chaThThanA dine svargavAsI pU. zrI mULacaMdajI mahArAjanI jayaMtI UjavI. ahIMthI vihAra karI bArejA, mAtara, vaDodarA, bhIAgAma, vAmaja, jagaDIo, vagere sthaLoe thaI AcAryazrI karacalIo padhAryA. amadAvAdanA pravacanomAM AcAryazrIe "samayadharma" upara ghaNo bhAra mUkyo. teo kahetA hatA ? yuvakone nAstika ane vRddhone aMdhazraddhALa kahevAthI kazo artha saravAno nathI. baMnenA hAtha samayane, dezakALane oLakhIne temane ane jagatane batAvI ApavAnuM che ke jaina dharma zreSTha che. mokSa e kAMI koIno IjAro nathI. brAhmaNa, kSatriya, vaizya ane zudra e dareka je vItarAga bane to mokSa meLavIza ke che. gautamAdi gaNadhara brAhmaNa hatA, tIrthaMkara devo kSatriya hatA ne bUsvAmI Adi vaizya hatA. jaina dharmamAM sarvane sthAna che. jaina dharma che, jAti nathI. jainano anuyAyI game te jAtino hoI zake che. rAga-dveSane choDe te kevalyaprApti karI mokSAbhigamana karI zake che. puruSa, strI ke napuMsakane paNa mokSane lAyaka gaNyo che; AmAM liMgabheda kyAMye nathI. pUrvAcAryo samayAnusAra vatIne jaina dharma dIpAvI gayA che. pUrvanA jaino paNa te pramANe vartIne potAnAM nAma rozana karI gayA che. Aje ApaNe kyAM chIe ? vicAra karo, ApaNe kyAM chIe? ApaNuM kartavya zuM che? keLavaNI vinA ApaNe Aro nathI. keLavaNI paNa dhArmika zraddhA ane saMskArathI suvAsita hovI joIe. jyAM sudhI A prakAranI dhArmika keLavaNI nahi hoya tyAMsudhI ApaNo uddhAra ja nathI. phakta keLavAyelA ja jaina zAsananI rakSA karaze. svAmI-bhAInI kamAvAnI tAkAtamAM vadhAro karo. eka divasanI roTI ApyA karatAM tene niraMtara roTI maLe evI vyavasthA karo. jJAnIoe sAta kSetra kahyAM che : (1) jinacaitya (2) jina-pratimA (3 ane 4) sAdhu ane sAdhvI (5) sajJAna (6 ane 7) zrAvaka ane zrAvikA. tIrthano viccheda thatAM prathama zrAvaka-zrAvikA, pachI sAdhu ane sAdhvIno vicacheda thaze. tIrthamAM zrAvaka-zrAvikA paNa che. mATe saMdhanA e aMgane paNa majabUta banAvavuM paDaze. zrI mULacaMdajI mahArAjanA samayamAM kusaMpa nahoto, ane jyAM kusaMpa hoya tyAM jaMpa thato. te samaye jhINAM kapaDAM nahotAM vaparAtAM, hamaNAM to tame amane jhINAM kapaDAM vahorAvo cho; te samaye ame cA-dUdha mATe vahoravA nahotA nIkaLatA, Aje ame tema karatA thaI gayA chIe. amAre ne tamAre A samajavAnuM che ke ApaNI A sahelANIpaNunI Teva tyAgI-phakIrane lAyaka che kharI? svadharmIo mATe udyama karo. temane vyAvahArika keLavaNI sAthe dhArmika zikSaNa maLe tevo prabaMdha karo. ekalI paugalika keLavaNIthI koIno uddhAra nathI thavAno. dhArmika keLavaNuM haze to dhArmika saMskAra maLaze. to ja Page #81 -------------------------------------------------------------------------- ________________ pa0 AcArya vijayavallabhasUri smAraka graMtha vivekaprApti thaze. to ja zAsana-hitanAM sArAM kAmo thaze. bhAvi prajAnA yuvako nAstika banatA jAya che tenuM kAraNa zuM? teo guru pAse Ave che te zuM "nAstika' zabda sAMbhaLavA? ane Ama temane tame nAstika kahyA karazo to teo-bhAvi prajA tamArI pAse Avaze kharI? rasto eka ja che. dhArmika jJAnasaMskAra maLe tevI vyavasthA karo, saMpa karo. sAdhuonA saMbaMdhamAM manaphAve tema lakhe tevA chApAone na poSo." saM0 1985nA poSa zudinI zarUAtamAM AcAryazrI chANIthI vaDodarA padhAryA. tyAMthI mahA zudi 5-6nA dine karacalIAmAM apUrva pratiSThA mahotsava karAvyo. ahIM samAja-jIvana ane jainadharma para pravacano karyo. pAThazALA paNa zarU thaI. mahA vadi dazamanA divase buhArInA saMghe AcAryazrInuM sAmaiyuM karyuM. tyAM pacIsa divasa ritharatA karI. muMbaInA batrIsa gRhasthonA pratinidhi maMDaLe ahIM AvI muMbaImAM comAsuM karavA vinati karI. AcAryazrIe teno svIkAra karyo. karacalIothI vihAra karI TAMkala thaI sIsodarA ane tyAMthI navasArI padhAryA. tyAM caitrI pUnama karI tyAMno kaleza zAMta kayo. ahIMthI AcAryazrI sUrata padhAryA ane gopIpurAnA mohanalAlajI mahArAjanA upAzrayamAM UtaryA. tyAMthI vApI thaI golavaDa padhAryA. panyAsa zrIlalitavijayajI varakANAthI tyAM AvI pahoMcyA. saM. 1985nA jeTha zudi sAtame zrI mahAvIra jaina vidyAlayamAM AcAryazrI padhAryA. AThamanA divase pU. AtmArAmajI mahArAjanI jayaMtI UjavI. AcAryazrIe zrI mahAvIra jaina vidyAlayamAM apUrva AnaMda, prema ane dharmabhAvanA joyAM. khUba AnaMda thayo ane potAnI eka apUrva mahatvAkAMkSA pUrNa svarUpe phaLelI joI emanA haiyAmAM AnaMda AnaMda thaI gayo. jeTha zudi dazamanA dine muMbaIe AcAryazrInuM bAdazAhI svAgata karyuM. saM1985nA muMbaI khAtenA cAturmAsamAM goDIjInA upAzrayamAM jaina samAjanI vartamAna paristhiti, jJAnapracAranI AvazyakatA, samAjakalyANanI jarUriyAta, sAcuM svadharmI vAtsalya, zikSaNasaMsthAonI samRddhi vagere viSayo upara mananIya pravacano thayAM. cAturmAsa pachI AcAryazrInI preraNAthI eka kacchI AgevAne vIsA osavALa jaina oNDagane rUpiyA savA lAkhanI udAra sakhAvata karI. ahIM amuka vargano uzkerATa chatAM AcAryazrIno javAba spaSTa hato: "zAMtimAM ja zreya che. uzkerATathI kazuM vaLavAnuM nathI. jenuM kAma je hoya te kare. jUThA AkSepo karavAnI kazI ja jarUra nathI. zAMti rAkhavI e ja ApaNo dharma. virodhI pakSanA hadayane jItavA zAMti jevuM amodha zastra bIjuM ekeya nathI. rAgadveSa na rAkhIe to ApaNo koI virodhI nathI. zAMti ane saccAI Akhare jItaze." muMbaIthI vihAra karI ghATakopara, thANuM vagere sthaLoe thaI AcAryazrI khaDakI AvyA ane pUnAnA saMghanI takonuM samAdhAna karyuMtyAra pachI ja pUnAmAM praveza karyo, ahIM saM. 1986nAM cAturmAsa daramyAna adyatana zikSaNa-saMsthAono khyAla meLavyo. zrIsaMghanI vinatithI upadhAna-anudAna khUba ja sAdAIthI ane zuddha kriyA dvArA karAvyA. zrI AtmAnaMda jaina lAyabrerInI sthApanA thaI tyAMthI vihAra karI taLegAma, DhamaDherA, ahamadanagara thaI yevalA padhAryA ane tyAM pratiSThA karAvI. IlorAnI AkarSaka guphAo joI. dolatAbAda auraMgAbAda vihAra karI AcAryazrIe aMtarikSa pArzvanAthanI yAtrA karI tyAM pacIseka divasanI sthiratA karI. dharmazALA mATe preraNA ApI bAlApura padhAryA ane tyAM saMvata 1987nuM cAturmAsa karyuM. AkolA khAte zrI samudravijayajI mahArAja tema ja bIjAone AcAryazrIe AjJA ApI. tyAMthI saMvata 1988nA poSa mAsamAM vihAra karI khAmagAma Adi thaI burAnapura padhAryA. Page #82 -------------------------------------------------------------------------- ________________ yugadA AcArya zrIvijayavallabhasUrIzvarajI padma churAnapuranA saMdhano kusaMpa dUra karAvyo. mAtAputra vacceno jhadhaDo daramiyAnaMgarI karI dUra karAvyo. tyAMthI vihAra karI mAMDavagaDha thaI, zAMtinAtha prabhunI yAtrA karI, AcAryazrI dhAramAM padhAryAM. tyAMthI Azapura tarapha vihAra karI bhovApara tIrthamAM bAra phUTanI zrI zAMtinAtha prabhunI kAyotsargamAM UbhI bhavya mUrtinA darzana karI paTalAvada thaI ratalAmanA AgrahathI tyAM gayA. tyAMthI salAnA, vAMsavaDA Adi thaI Azapura padhAryAM. pATaNathI vidvAna munizrI puNyavijayajI, munizrI prabhAvijayajI, munizrI rAmavijayajI Adi Apyu kezariyAjInI yAtrA karI Azapura AvI AcAryazrIne maLyA. tyAMthI bhaMkoDA gAmamAM thaI kazariyAjI padhAryAM. zrI mahAvIrajayaMtI temaja zrI navapadajInI oLI karI udayapura padhAryAM. ahIMyAM mahArANAne jainadharmanuM rahasya samajAvyuM. tyAMthI rANakapura vagere thaI sAdaDI thaI AcAryazrI varakANAjI padhAryAM. tyAMthI cAMdarAI, kavarADA thaI, bIjovA thaI, nAMDola gayA. tyAM padmaprabhunA maMdiranA pratiSThA karI pAchA varakANA thaI cAturmAMsa mATe sAdaDI padhAryAM. saM0 1988nuM comAsuM ahIM karyuM. AMtarika azAMti dUra karavA mATe AcAryazrIe saM. 1988nA Aso vada 9, ravivAra tA. 23-10-1932nA roja Atmanivedana karyuM. A nivedana AcAryazrInA svabhAvano sarasa khyAla ApI jAya che. A nivedanamAM temaNe jaNAvyuM hatuM ke, " A varSe sAMvatsarika parva nimitte AtmavicAraNA karatA saMgha ane zAsana paratve keTalAka vicAro AvyA, jemAMthI thoDo bhAga--je mArA potAnA AtmA ane saMdha sAthe saMbaMdha dharAve che teTalo bhAga-saMdha samakSa mUkavA IcchuM chuM. jo temAM koI ne samabhAva ane satya dekhAya to tenA para vicAra kare. AjakAla AkhA jaina saMdhamAM kaleza ane kaMkAsanuM vAtAvaraNa comera phelAI rahyuM che ane te divase divase ugra banatuM jAya che. dareka pakSakAra sAmA pakSa upara badho doSa nAkhavA prayatna kare che. sAmo pakSa paNa e ja kAdava uDADato hoya che. pariNAme koI potAnA doSa taraph ane bIjAnA guNuparatve lakSa ApatuM nathI. saMdhanA keTalAka AgevAno mane paNa kahe che ke saMdhamAM zAMti sthApavI joI e, ane Apa A kalezo dUra karavA kaMI karo. 66 " dharmAtmA ane saraLa cittavALA AvA bhAIonI vAta upara huM vicAra karuM chuM tyAre chevaTe mane ema lAge che ke A bAbatamAM huM mArA Atmanivedana sivAya kaMI karI zakuM tema nathI. koIno saunA upara adhikAra cAlato nathI, tema saiA eka svabhAvanA hoI zake nahi. tethI mane mArA potAnA vize kAMI karI zakavAno ke kahevAno haka rahe che. jaina saMghamAM vartatA ke vadhatA koI paNa jAtanA kalezamAM huM nimitta thato houM e mArI jANamAM AvatuM nathI. prayatna to e vize hoya ja kyAMthI ? tema chatAM evo paNa saMbhava che ke je vastu mArA lakSamAM na hoya ke na AvatI hoya te khIjAonA lakSamAM Ave ke AvatI hoya che. tethI A bAbatamAM mane eka ja mArga sUjhe che, ane te koI paNa rIte nukasAnakAraka nathI. kadAca te bIjAone paNa anukaraNa karavA jevo bane. te mArga A che "nyAyAMbhonidhi jagavikhyAta parama gurudeva 1008 zrI vijayAnaMdasUrIzvarajInA haste dIkSita ane amArA saMdhADAmAM ati mAnya vayovRddha evA e munivaro che, jemane huM pUjya gaNuM chuM ane jemanA mATe jaina saMdhanA moTAmAM moTA bhAgane AdaramAna che. te be pravartaka zrI kAMtivijayajI ane zAMtamUrti zrI haMsavijayajI mahArAja che. A e sivAya vidvAna, pratibhAsaMpanna ane prabhAvazALI AcAryazrI vijayanemisUrIzvarajI mahArAja ane zrI vijayanItisUrIzvarajI mahArAja che ke jeo taddana niSpakSa ane koInAya prabhAvathI aMjAya tevA nathI. A cAra sthavirone huM mArA taraphathI vinavuM chuM ke teo ekatra maLIne agara patravyavahAra karIne jo huM kaMI bhUla karato houM to te vize vicAra calAve. temanA Page #83 -------------------------------------------------------------------------- ________________ para AcArya vijayavallabhasUri smAraka graMtha e vicAranA pariNAme A saMgha-kalezanI bAbatamAM je kaMI mArI bhUla dekhAya to teo mane sUcave." zrIsaMghane huM khAtarI ApuM chuM ke ukta cAra sthavironI ekamatithI ke bahumatithI paNa je mane mArI kaMI paNa khAmI jaNAvavAmAM Avaze to huM tenA para zraddhA ane udAratApUrvaka vicAra karIza, ane je e khAtarI sAcI bhAsaze to teno khulekhullo ekarAra huM karIza. eTaluM ja nahi paNa mArA taraphathI ene dUra karavA huM banatuM karIza. huM samajuM chuM ke, parimita zaktivALo koIpaNa pachI te bhale AcArya hoya-samagra saMdha paratve AthI vadhAre zuM karI zake? bAkI huM to mArA potAthI banatI zAsanasevA ane saMghanuM hita sAdhI zakAya teTaluM sAdhu chuM ane sAdhato rahIza emAM koIne kaMI kahevApaNuM nahi rahe." jesalamera saMghamAM javAnI nemathI cAturmAsa pUruM thatAM AcAryazrI rANakapuranI yAtrAe gayA ane tyAMthI sAdaDI, vakANA, pAlI thaI jodhapuranuM sAmaiyuM svIkArI maNoda tIrtha thaI osiyA thaI AcAryazrI phalodhi padhAryA. ane saMdhapati zeThazrI pAMculAlajI sAthe jesalameranI yAtrAe gayA. jesalameranA prAcIna maMdiro ane advitIya jJAnabhaMDArono AcAryazrIe khyAla meLavyo. jesalamerathI bADamera tarapha vihAra karI, nAkoDA tIrthanI yAtrA karI, bAlotarAdi thaI jAlora padhAryA. tyAM darzana karI, Ahora, gaDA, bAlotarA Adi thaI AcAryazrI umedapuramAM padhAryA. tyAMthI vihAra karI vAMkalImAM AcAryazrI gayA. ahIM cauda varSathI be taDAo paDyA hatA ane enI dhArmika kAryo para asara paDatI hatI. baMne pakSone samajAvI AcAryazrIe pheMsalo Apyo. tyAMthI zivagaMja prati gamana karyuM. tyAMno jhagaDo zAMta karI bAmaNavADA tIrtha AvyA. ahIM poravADa saMmelana matyuM. ahIMyAM bAra hajAranI mAnava-medanI samakSa preraka udabodhana karI sAmAjika jAgRtino anurodha karyo. poravADa saMmelanamAM AcAryazrIe kahyuM ke, "dAna-pravAhanI nIce sumatinuM nIra vahetuM hoya to te kSetra jarUra navapallavita bane. samAjanI asamAnatAo tapAso. je mAravADI bhAIomAM zikSaNanA saMskAra na hovAthI temanI zuM sthiti che te tapAso. e...... A samaye zAMtamUrti zrI zAMtivijayajI mahArAje ratnaprabhasUri Adi pUrvAcAryono dAkhalo ApI preraka pravacana karyuM. poravADa saMmelane zikSaNa aMge, mRtyu pAchaLanA jamaNavAro baMdha karavA aMge, kanyAvikraya baMdha karAvavA aMge, temaja vRddhatama ane bALalagna baMdha karAvavA aMge TharAvo IonI paNa jAhera sabhA thaI. mAravADamAM AthI sArI jAgRti AvI. saMmelane AcAryazrIne. yogIrAja zrI vijaya zAMtisUrIzvarajIne ane panyAsa lalitavijayajIne bindo arpaNa karyo. bAmaNavADAthI tIrthayAtrAo karI AcAryazrI pAlaNapura padhAryA. tyAMthI pATaNa jaI pU. AtmArAmajI mahArAjanI jayaMtI lajavI. AtmAnaMda jaina zatAbdI mATe bhUmikA racI. AcAryazrI pharIthI pAlaNapura AvyA. tyAM upadhAna karAvyA. saM. 1989nuM comAsuM ahIM karyuM. pAlaNapurathI jhaDapI vihAra karI saM. 1990nA mAgazara vadi ekamanA divase pAlItANA padhAryA. tyAM zrI mULacaMdajI mahArAjanI jayaMtI UjavI, yAtrA karI bhAvanagaranA saMghanA AgrahathI tyAM "manuSyakartavya" jevA viSaya para mananIya pravacana karyuM. tyAMthI lAThIdaDa khAte AcAryazrIne muni-saMmelana mATe vinati karavA amadAvAdanA nagarazeTha zrI kasturabhAI AvyA. A pachI AcAryazrIe jhaDapathI vihAra karyo. boTAda, vaDhavANa zahera ane vaDhavANa kempa AcAryazrI padhAryA. tyAMthI viramagAma, bhoyaNI thaI pAlaNapura padhAryA. tyAM UjamaNAmAM janatAne navI preraNA ApI. pAlaNapuramAM jaina kanyAzALA khullI mukAI pAlaNapurathI vihAra karI AcAryazrI pATaNa padhAryA. tyAM zAMtamUrti munivara zrIhaMsavijayajI mahArAjanI avastha tabiyata joI ciMtA thaI paNa zrI haMsavijayajIe muni-saMmelanamAM javAno Page #84 -------------------------------------------------------------------------- ________________ 53 yugadaSTA AcArya zrIvijyavallabhasUrIzvarajI AcAryazrIne anurodha kayoM. AthI AcAryazrIe vihAra karyo. pethApura pAse rAMdhejA gAmamAM munizrI haMsavijayajInA kALadharmanA samAcAra maLyA. sAdhu-saMdha saMmelanamAM utsAha ghaNo hato. vAtAvaraNamAM navI camaka hatI. sArAye hiMdanI saMmelana para najara hatI. paNa kAryapraNAlIno khyAla na AvatAM munizrI vidyAvijayajIe dahegAmamAM AcAryo-munivaronuM eka nAnuM saMmelana bolAvavAno prayAsa karyo. saM. 1990nA phAgaNa zudi agiyArasanA roja dahegAmamAM A saMmelana thayuM, ane temAM AcAryazrI vijayanItisUrIzvarajI tathA munizrI vidyAvijayajIe UlaTabhera bhAga lIdho. dahegAmathI vihAra karI, AcAryazrIe phAgaNa vadi trIje amadAvAdamAM praveza karyo ane ujamabAinI dharmazALAmAM UtaryA. saM. 1990nA phAgaNa vadi trIje muni saMmelana maLyuM. jemAM jaina samAjanA nAyako, AcAryo, upAdhyAyo, sAdhuo eka sAthe maLyA ane vicAra-vinimaya thayo. A saMmelanamAM koI adhyakSa hatuM nahi ane sarva saMmatithI kAma thayuM. zarUAtamAM paraspara AkSepo, zAstrArthanI carcA thaI virodhI bhAvonA samanvaya mATe prayatna thayo. pahelAM botera muni mahArAjenI samiti racAI. te pachI trIsanI samiti racAI, pachI cAranI samiti racAI ane chevaTe AcAryazrI vijayanemisurijI, AcAryazrI vijayasiddhisUrijI. AcAryazrI sAgarAnaMdasUrijI, AcAryazrI vijayavallabhasUrijI, AcAryazrI vijayanItisUrijI, AcAryazrI vijyadAnasurijI, AcAryazrI jayasUrijI, AcAryazrI vijayabhUpendrasUrijI ane munirAja zrIsAgaracaMdrajI ema navanI samiti nirNaya karavA mATe nImavAmAM AvI. A saMmelanamAM aneka prakAranA nirNayo thayA, paraMtu teno pUrNa amala thayo nahi. je A nirNayo amalamAM mukAyA hota to Aje jaina saMghanI judI dazA hota! saMmelana prasaMge AcAryazrI vijayadAnasUrIzvarajInA sUcanathI varSo bAda pU. AtmArAmajI mahArAjanA saMdhADAnA sAdhuo mahattvanI maMtraNa mATe vidyAzALAmAM maLyA. varSo bAda zrI vijayadAnasarijhane AcAryazrI vijayavallabhasUrijI malyA. paNa matabhedonI gAMTho na ukalI zakI. ane e avasara gayo te gayo. jaina saMghanuM ekatAnuM svapna bhagna avasthAmAM rahyuM. bhAvi bhAve thavAnuM hatuM te thayuM! AcArya zrI vijayanemisUrIzvarajInA AgrahathI serIsAnI yAtrA mATe amadAvAdathI caitra vadi AThamanA roja AcAryazrIe vihAra karyo. serIsA tIrthamAM baMne mahAmunioe saMdhanA aneka prazno upara vicAronI Apa-le karI. eka ja makAnamAM sthiratA karI. A pachI jaina AgevAnonA AgrahathI AcAryazrI, AcAryazrI nemisUrIzvarajI sAthe, pAnasara gayA ane baMne mahAmunio tyAMthI TA paDyA. ane tyAMthI AcAryazrI amadAvAda AvyA. vaDodarA, DabhoI thaI loDhaNa pArzvanAtha bhagavAnanI pratiSThA karI amadAvAda padhAryA. ahIM pU0 AtmArAmajI mahArAjanI jayaMtI UjavI. saM. 1990nuM comAsuM amadAvAdamAM karyuM. comAsuM puruM thatAM bArejA thaI AcAryazrI mahemadAvAda thaI, kapaDavaMja padhAryA. tyAM traNa bahenone dIkSA ApI, vaDodarA zahera pAvana karyuM. ahIM pU. mULacaMdajI mahArAjanI jayaMtI UjavIvihAra karI mIAgAma, pAleja Adi thaIbharUca, aMkalezvara, sUrata thaI tyAMthI navasArI, bIlImorA, valasADa thaI AcAryazrI muMbaI padhAryA. suratamAM saM. 1991nA poSa vadimAM traNa jAhera vyAkhyAno thayAM hatAM, bharUcamAM vejalapuranA bhAIono jhagaDo dUra thayo hato. muMbaIe saM. 1991nA mahA zudi pAMcamanA divase AcAryazrInuM suMdara sAmeyuM karyuM, ane mahA zudi dazame zrI mahAvIra jaina vidyAlayamAM pratiSThA mahotsava Page #85 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha prasaMge "pratiSThA mahotsava ane keLavaNI" para suMdara pravacana karatAM AcAryazrIe jaNAvyuM hatuM ke, samagra vizvamAM vividha nAmathI A kriyA athavA saMskAra pracalita che. pratiSThA jaDa ane cetana baMnenI thAya che. ApaNe joIe ane jANIe chIe ke duniyAmAM amuka vyaktio mAnanIya banelI che te koI ne koI kArya ke saMskArane lIdhe ja hoya che. ApaNe e paNa joIe chIe ke navA janA baMne prakAranA mANaso jaDanI pratiSThA kare che. navA makAnanI pratikA, kUvAnI pratiSThA, relave ejinanI pratiSThA paNa thAya che. A vastu "insTolezana." "inaoNgarezana", "opaniMga serimanIjha" vagere vividha nAmothI oLakhAya che. ApaNe je mUrtinI pratiSThA karIe chIe enI pAchaLanI bhAvanA ApaNuM unnati ane utkarSanA kAraNarUpa bane che. amUrtane koI paNa mUrta svarUpa ApyA vinA tenA vize ApaNe kaMI vicArI zakatA nathI. mAruM to ema ja mAnavuM che ke dareka vyakti eka yA bIjA rUpamAM mUrtipUjaka che." keLavaNIno ullekha karIne AcAryazrIe kahyuM ke, "saMsthAnA saMbaMdhamAM lokomAM aneka vAto cAle che, paNa eno uddeza spaSTa che. vyAvahArika ane AdhyAtmika bane keLavaNI mAnavInA vikAsa mATe hovI joIe. AdhyAtmika keLavaNInuM sAdhana dharma ane sadAcaraNanuM sevana che. tenA vinA vyAvahArika keLavaNI artha vagaranI che. je keLavaNI nItimAna na banAve, unnata AdarzajIvananI preraNA na Ape, samAjasevA, dezasevA Adi kAryo pratye vicAra karatA na karI mUke, te sAcI keLavaNIthI dUra che." A cAturmAsamAM muMbaImAM koTa, bhAtabajAra vagerenA upAzraye AcAryazrIe jAhera pravacano karyA. zrI mahAvIra jaina vidyAlayane sArI madada maLI ane zrI AtmArAmajI jaina zatAbdI phaMDa paNa sArA pramANamAM bheguM thayuM. cAturmAsa pahelAM pUAtmArAmajI mahArAjanI cAlIsamI puNyatithi tA. 9-6-1935, saM. 1991nA jeTha zudi AThamanA roja vile-pArle khAte UjavAI hatI. A prasaMge AcAryazrIe vyAvahArika sAthe dhArmika keLavaNInI yojanAno vistAra karavAnuM ane yunivarsiTI aMgenuM potAnuM svapna rajU karI jenonI ekatA upara bhAra mUkyo hato. jaina vidyAzALAno utsava paNa zrAvaNa vadinI zarUAtamAM UjavAyo hato. tema ja bhAdaravA zudi 11nA divase zIhIravijayasUrIzvarajInI 1 UjavAI hatI. A prasaMge 50 lAlana, zrIyuta motIcaMda kApaDIA, vageree pravacano karyA hatAM. saM. 1992nA kArataka sudi 11 ne budhavAre goDIjInA upAzrayamAM "zatAbdI ane ApaNI pharaja " upara AcAryazrIe pravacana karyuM hatuM. muMbaImAM AvAM bIjAM traNa vyAkhyAno thayAM hatAM. - muMbaIthI vihAra karI AcAryazrI saM. 1992nA poSa zudi pUname sUrata. padhAryA. tyAM zatAbdI para pravacana karI vihAra karyo. jhagaDIA ane sinora khAte pU0 AtmArAmajI mahArAjanA vRddha ziSya zrI amaravijayajInI sukhazAtA pUchI, aneka jagAe vihAra karI, vaDodarA padhAryA. vaDodarAmAM tA. 3-2-1936nA somavAre AcAryazrIe zrImaMta sayAjIrAva gAyakavADa sAthe lakSmI-vilAsa prAsAdamAM jainadharma upara vArtAlApa karyo. ahIMthI vihAra karI AcAryazrI amadAvAda AvyA. phAgaNa zudi bArasanA divase AcAryazrI vaDodarA pAchA AvyA. pU. AtmArAmajI mahArAjano zatAbdI mahotsava anekagaNuM utsAhathI vaDodarAmAM thayo. paMjAbathI aneka mAnavIo A prasaMge AvyA hatA. A prasaMgonI UjavaNI aMge zaMkA-azaMkAo dUra karatuM lAMbuM nivedana zrI caraNavijayajI mahArAje amadAvAda khAtethI karyuM hatuM. AcAryazrIe paNa preraka saMdezo pAThavyo. zatAbdImAM panyAsa zrIlalitavijayajI, munizrI caraNavijayajI, zrI hIrAnaMda zAstrI, paM. sukhalAlajI, 50 haMsarAja vageree paNa vicArapUrNa Page #86 -------------------------------------------------------------------------- ________________ yugadaSTA AcArya zrI vijayavallabhasUrIzvarajI 55 maMgala udabodhano karyA. traNa divasa utsAhathI zatAbdI-jayaMtI UjavAI pATaNamAM paNa pravartaka zrI kAntivijayajInA adhyakSapaNuM nIce zatAbdI mahotsava UjavAyoemAM munizrI jinavijayajI, munizrI puNyavijyajI, 50 sukhalAlajI vageree pravacano karyA. sAdaDImAM AcAryazrI vijayalabdhisUrIzvarajInI doravaNI nIce zatAbdI UjavAI munizrI vidyAvijayajI, munizrI bhuvanavijayajI, munizrI darzanavijayajI, munizrI himAMzuvijayajI vagerenA preraka pravacano thayAM. sArAye paMjAbamAM tema ja muMbaI sUrata ane amadAvAda tema ja TheraThera zatAbdI UjavAI vaDodarAthI AcAryazrImiyAgAma padhAryA ane saMdhanA ati Agrahane vaza thaI vaizAkha zudi chaThThanA roja 50 zrI lalitavijayajI, ane 50 zrI kasturavijayajI (zrI udyotavijayajInA ziSya) ne AcAryanI padavI ApI, ane munizrI vivekavijayajI mahArAjane, panyAsa zrI umaMgavijyajIne valAdamAM ane munirAja zrI sumativijayajI mahArAjane, 50 munizrI vidyAvijayajIne gujarAnavAlAmAM AcAryanI padavI ApavA AjJA mokalI. mIA gAma pachI dazapurA khAte 50 zrI lAbha vijayajI mahArAjane AcAryanI padavI ane emanA ziSya 50 manizrI premavijayajIne upAdhyAyanI padavI mATe AjJA ApI. saM. 1992nA comAsA daramiyAna vaDodarAnA upAzrayanA uddhAra mATe AcAryazrIe preraNA ApI. zrI hIravijayajInI jayaMtI paNa sArI rIte UjavAI. paMDita lAlanane sarvadharmapariSadamAM javA mATe AcAryazrIe preraNA ApI. A prasaMge vaDodarAmAM upadhAna thayAM. kAtika vadi 13nA divase mALano varaghoDo nIkaLyo ane bIje divase mALa-pradAna vidhi thaI vaDodarAthI vihAra karI lagabhaga vIsa varSanA gALA bAda AcAryazrI khaMbhAta padhAryA. khaMbhAtamAM sAro utsAha hato. khaMbhAtanA bhaMDAronI vyavasthA tathA mAMDavInI poLanA daherAsaranA jINoddhAra mATe AcAryazrIe preraNA ApI, ane dIvAnazrI keke. ThAkoranA adhyakSapaNA nIce pU. AtmArAmajI jayaMtI UjavI. saM. 1993nuM comAsuM AcAryazrIe khaMbhAta khAte karyuM. saM. 1993ne bhAdaravA zadi 1nA divase vaDodarA khAte vidvAna munirAja zrI caraNavijayajI kALadharma pAmyA. AcAryazrIne AthI bhAre khoTa paDI. khaMbhAtanA cAturmAsamAM zrI RSabhadevanI mAMDavInI poLamAM pratiSThA karI. comAsA bAda khaMbhAtathI vihAra karI AcAryazrI sojitrA, mAtara vagere sthaLe thaI amadAvAda padhAryA ane tyAM pravacana karI zerIsA, bhoyaNI, zaMkhezvarajI vagere tIthanI yAtrA karIne rAdhanapura padhAryA. rAdhanapuranA saMghe AcAryazrInuM suMdara svAgata karyuM. A prasaMge zeTha IzvaralAla amulakharAya jaina baoNDiMganuM uddaghATana thayuM. rAdhanapurano utsAha A vakhate apUrva hato ane gAmogAmanA jaina AgevAno hAjara hatA. AcAryazrInA netRtva nIce aThThAI mahotsava, rathayAtrA, zAMtinAtra, sAdharmika-vAtsalya vagere thayAM. rAdhanapurano utsava patAvI AcAryazrI pATaNa padhAryA. pATaNe emanuM bhavya svAgata karyuM. pATaNamAM poLe paLe pravacana karI pravartaka zrI kAMtivijayajI, munizrI caturavijayajI tathA munizrI puNyavijayajInA kAryanI anumodanA karatAM jJAnamaMdira mATe phaMDanI zarUAta karAvI. pATaNanI janatAe pUrNa ullAsathI sAtha Apyo. zrI hemacaMdabhAI mohanalAle jJAnamaMdiranuM bhavya makAna baMdhAvI ApyuM ane hemasArasvatasatra UjavAyuM. pATaNathI vihAra karI AcAryazrI cArUpa-metrANu thaI pAlaNapura padhAryA ane tyAM traNeka divasa rokAyA. pAlaNapuranA navAbe AcAryazrInI mulAkAta lIdhI. tyAMthI kuMbhArIA tIrthanI yAtrA karI. ahIMthI bhAlaNa, kuMbhArIAi, bhArajA, zerIDA, dhanArI, pIMDavADA, nANA, cAmuMDerI, bhADuna thaI vijApura, sevADI, Page #87 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha luNavA, lAThArA, rANakapura, sAdaDI, bAlI, phAlanA thaI varakANanA vidyArthIone AzIrvAda ApI bIjovA thaI AcAryazrI umedapura gayA. tyAM phAgaNa zudi dazamanA roja aMjanazalAkA karI, vihAra karI takhatagaDha gayA. tyAMthI vyAvara khAte mahAvIra jayaMtInI UjavaNI karI jhaDapathI ajamera, jayapura, alvara thaI AcAryazrIe dilhImAM Agamana karyuM. dilhImAM zrI AtmAnaMda jayaMtIno utsava thayo ane vidvAna tripuTI munizrI darzana-vijayajI, munizrI jJAnavijayajI ane munizrI nyAyavijayajI sAthe gADha saMparka thayo. ahIMthI jhaDapabhera vihAra zarU karyo. AcAryazrIe 1994nA je vadi sAtama tA. 20-6-1938nA roja aMbAlA zaheramAM praveza karyo. AcAryazrI tathA munimaMDaLanuM svAgata eka mAIla jeTalA lAMbA saraghasamAM thayuM. A samaye zeThazrI kasturabhAI lAlabhAIe aMbAlA khAtenI zrI AtmAnaMda jaina kaoNlejanI uddadhATanavidhi karI. A prasaMge AcAryazrIe jaNAvyuM hatuM ke, "paMjAbanI puNyabhUmimAM gurudevanA A smArakanI huM varSothI jhaMkhanA karuM chuM. paMjAba jaina gurukuLa pachI jaina saMskRta, jaina tattvajJAna, jaina ItihAsa ane jaina sAhityanA abhyAsIo taiyAra karavAnI maMgaLa bhAvanA siddha thayelI joI mArI Urmio harSathI UchaLe che. paMjAbI bhAIonI gurubhakti to anupama che." lAlA maMgatarAmajIe zeTha zrI kasturabhAI lAlabhAIne paMjAbanA saMghanuM "mAnapatra" vAMcI saMbhaLAvyuM. traNa divasanA utsavamAM aneka samAraMbho thayA. hosTelanuM tema ja lAyabrerInuM udghATana thayuM. - AcAryazrInI dIkSAne pacAsa varSa pUrAM thayelAM hovAthI dIkSArdhazatAbdI mahotsava paMjAbamAM jAhera tahevAra tarIke UjavAyo hato. amadAvAdamAM UjamabAInI dharmazALAmAM jeTha vadimAM budhavAra tA. 26-6-1938nA dine, tema ja vaDodarAmAM zrI vijayalAbhasUrijInA pramukhapade, muMbaImAM panyAsajI zrI prItivijayajInA pramukhapade UjavAyo hato. aMbAlAmAM paM vaijanAthajI, paM. haMsarAja zAstrI. zeTha zrI sAkaracaMda motIlAla tema ja bIjA aneka AgevAnoe AcAryazrInA aneka kAryonI prazaMsA karI. . AcAryazrInuM saM. 1994nuM comAsuM aMbAlAmAM pUrNa thayuM. e samaya daramyAna aneka jayaMtI- mahotsava ujavAyA. saM. 1995nA kArataka vadi bIjanA divase ahIMthI vihAra karI AcAryazrI aMbAlA kempa gayA. tyAMthI kArataka vada chaThanA dine sADhaurA nagaramAM praveza karyo. mahA sudi sAtama-AThamanA divasomAM zrI AtmAnaMda jaina mahAsabhAnuM dazamuM vArSika adhivezana jIrAnivAsI vakIla bAburAmajI jainanA adhyakSapaNa nIce thayuM. emAM paMjAbabharamAM racanAtmaka kAmo karavA, saMgaThana sAdhavA, zikSaNasaMsthAonA vikAsa mATe tema ja jaina bhAIonI unnati mATe AcAryazrIe preraka ane dIrdhajIvI pravacano karyA. A pachI AcAryazrIe baDautamAM pratiSThA karI. bAra-tera varSa pachI AcAryazrI ahIM padhAratA hovAthI Thera Thera AnaMda-maMgaLa vartAyAM. A utsava prasaMge uttara pradezamAM jaina dharmano mahAna pracAra thayo. be hajAra jeTalA agravAlone jaina banAvanAra muni mahArAja zrI darzanavijayajI vagere padhAryA hatA. zahera bahAra AtmavallabhanagaranI racanA karI. A prasaMge munizrI nyAyavijayajIe "kaSAyonI mukti e viSaya upara tema ja bIjAoe paNa preraka pravacana karyo. batanI pratiSThA patAvI AcAryazrI binalI, pIvAI saradhanA, meraTha vagere jagAoe thaI hastinApuranI yAtrA karI, mujhapharanagara, devabaMdha, nAgala, saharAnapura, sarasAvA Adi thaI pharIthI aMbAlA Page #88 -------------------------------------------------------------------------- ________________ muni zrIcaturavijayajI, pravartaka zrIkAntivijayajI, AcArya zrIvijayavallabhasUrijI, muni zrIhaMsavijayajI, paM. saMpatavijayajI (pATaNa saM. 1985) Page #89 -------------------------------------------------------------------------- ________________ amadAvAdamA munisaMmelanamA ekatrita thayela munisamudAya (saM. 1990 isavI sana 1934) Page #90 -------------------------------------------------------------------------- ________________ yugadA AcArya zrI vijayavallabhasUrIzvarajI 57 padhAryA. tyAM zrI baTerAyajI mahArAjanI svargavAsatithi tathA pU. AtmArAmajI mahArAjanI janmatithi UjavI rAjapurA, patiyAlA, samAna thaI sunAma padhAryA. tyAMthI cauda varSe mAlerakoTalA padhArI kusaMpa dUra karAvyo ane zrI AtmAnaMda hAIskUla pharI zarU karAvI. - mAlerakoTalAthI rAyakoTa AvI tyAM AcAryazrIe dharmapreraNA ApI. saM. 1995nuM cAturmAsa rAyakoTamAM karyuM. ahIM cha mAsanI sthiratA daramiyAna jinamaMdiranI preraNA ApI ane aneka jayaMtIo UjavI. vidAyasaMdezo ApatAM AcAryazrIe kahyuM ke, "bhagavAnano saMdeza jIvamAtrane pahoMcADavAno amAro dharma ame adA karyo che. tamane priya ane hitakara lAge to grahaNa karI jIvanamAM je teno amala karazo to tamAruM jIvana sArthaka thaze." rAyakoTanI janatAe AcAryazrIne abhinaMdana-patra ApyuM. rAyakoTathI vihAra karI grAmAnugrAma vicaratA AcAryazrI sata gAma padhAryA. ahIM pravartaka zrI kAMtivijayajInA ziSya munizrI caturavijayajI kALadharma pAmyAno tAra maLyo. AcAryazrIe dilasojI vyakta karato vaLato tAra karyo. saM. 1995nA kArataka vadi pAMcamanA roja AcAryazrIe ludhiyANAmAM praveza karyo. ahIM svAmI zrI kaNAnaMdajIne dIkSA ApI munizrI vizvavijayajI ane svAmI zrI zyAmAnaMdajIne dIkSA ApI munizrI vRddhivijayajI nAmAbhidhAna karyuM. khAnagA DogarAno kusaMpa AcAryazrIe dUra karAvyo. ludhiyANAthI vihAra karI AcAryazrI vividha gAmomAM vicaratA hoziyArapura padhAryA. ahIM navadIkSita sAdhuonI vaDI dIkSA tathA zAMti-rAtranA utsavo thayA. ahIMthI lAla nAnacaMdajI taraphathI kAMgaDA tIrthano saMdha nIkaLyo. tIrthanA uddhAra mATe tyAM samiti racAI hoziyArapura pAchA AvI zrI mahAvIra jayaMtI UjavI. jalaMdharathI katarapura vihAra karI, tyAMthI yiAlAguru ane pachI amRtasara padhAryA. tyAMthI AcAryazrI lAhora AvyA. soLa varSe padhAratA samasta saMdhe AcAryazrInuM adbhuta svAgata karyuM. A pachI AcAryazrI gujarAnavAlAmAM padhAratA janatAe temane umaLakAbhera AvakAra Apyo. gurudevanA samAdhi-maMdiranA darzana karyA. jeTha zadi AThamanA divase gurudeva sva AcAryazrIjInI jayaMtI UjavavAmAM AvI. saM. 1996nuM cAturmAsa AcAryazrIe gujarAnavAlAmAM karyuM ane saMghamAM sArI tapazcaryA thaI gujarAnavAlAmAM pratApajayaMtI, jagadaguruzrI hIravijayasUrijInI jayaMtI tema ja bIjI UjavaNIo thaI AcAryazrIno 71mo janamamahotsava saM. 197nA kArataka zudi bIjanA dine aneka ThekANe UjavAyo. gujarAnavAlAmAM traNa divasano kAryakrama thayo. varakANA, karajaNa, vagere ThekANe paNa jayaMtI UjavAI. zrI AtmAnaMda jaina mahAsabhAnuM adhivezana paNa A samaye thayuM. gujarAnavAlAthI vihAra karI eka aThavADiyuM jelamAM rokAIsiMgoI khurdapura, dArApura, jalAlapura, pIMDanavAla thaI AcAryazrI hIraNapura gayA. tyAMthI bherA thaI khAnagA DogarA gayA ane mahA vadi chaThThanA dine zAMtinAtha bhagavAnanI pratiSThA karI. tyAMthI vihAra karI ziyAlakoTa padhAryA. jayAM AcAryazrInuM apUrva svAgata thayuM. ahIM mahAvIra jayaMtI UjavI ane jainamaMdira mATe vIsa hajAra rUpiyA jotajotAmAM bhegA thaI gayA. ziyAlakoTathI vihAra karI sacetagaDha, nayA zahera, mIrAMsAheba thaI AcAryazrI jammumAM padhAryA. tyAMnA vyAkhyAnamAM lokoe sArA pramANamAM hAjarI ApI hatI. pharIdakoTanA be bhAIono kaleza temaNe zAMta karyo. jammue abhinaMdana-patra ApyuM. tyAMthI AcAryazrI visanA, hariyAla, nakhanAla, japharavALA, dharmathala Adi gAmomAM thaI dharmopadeza karatA karatA saMkhatarA padhAryA. saMkhatarAmAM lAlA amIcaMdanA be putro lAlA devarAja ane lAlA jJAnacaMda vacceno kusaMpa camatkArika rIte dUra karAvyo. saMkhatarAthI vihAra Page #91 -------------------------------------------------------------------------- ________________ 58 AcArya vijayavallabhasUri smAraka graMtha karI AcAryazrI jazapAla, nAgala thaI nArovAla padhAryA. ahI AcAryazrInuM bhavya svAgata thayuM. pU0 AtmArAmajI mahArAjanI jayaMtI UjavI. tyAMthI pasarUra thaI vividha gAmone preraNA ApatA AcAryazrI cAturmAsa mATe ziyAlakoTa padhAryA ane jJAnAmRtano pravAha zarU karyo. saM. 1997nA cAturmAsamAM kRSNajayaMtI vize sanAtana dharma-maMdiramAM AcAryazrIe pravacana karyuM. bhAdaravA zudi agIArasanA roja zrI hIravijayasUrIzvarajInI jayaMtI UjavAI. Aso zudi bIjathI AcAryazrIe jaina rAmAyaNa vAMcavAnuM zarU karyuM. navI daSTithI enI rajUAta karI. kArataka sudi bIjanA divase AcAryazrIno 72mo janmadina UjavAyo. saM. 1998nA kArtika zudi pUrNimAnA divase zrI hemacaMdrAcAryanI jayaMtI UjavavAmAM AvI. AcAryazrInI boteramI varSagAMTha paNa varakANa vagere sthaLoe UjavAI. saM. 1998nA mAgazara zudi dazamanA dine zrI AtmArAma jaina mukti-maMdiranuM khAtamUhurta karavAmAM AvyuM. enI vidhi rAyasAheba lAlA karmacaMdajInA haste thaI A prasaMge AcAryazrIe kahyuM: "tamArA badhAnA hRdayamAM paramAtmA pratyeno prema guMjI UThavo joIe. jagatamAM vastu eka ja hoya paNa dRSTibhedathI te judI judI bhAse che. jagatanA tamAma manuSyo koIne koI rIte mUrtipUjAmAM mAne che, pachI prakAro bhale judA judA hoya. to pachI mokSanI prApti mATe mUrtipUjAnA prathama pagathiyAnI upekSA kema thaI zake? uraca tatvanI sahAyatA vinA jIvananuM pUrNa darzana zakya nathI." ziyAlakoTathI vihAra karI AcAryazrI gujarAnavAlA padhAryA. tyAM AcAryazrInI preraNAthI ghaNAM hiMdu-musalamAnoe mAMsAhArano tyAga karyo. maulavI ahamadIna AcAryazrInA custa bhakta banyA. saM. 1998nA mahA zudi pAMcame gurukuLano vArSika utsava UjavAyo. zudi chaThThanA divase pratiSThA karAvI. dAduvaMzIonA kIrtana-saMmelanamAM AcAryazrIe dAdusAhebanA jIvana-prasaMgo kahI sAta vyasanonA tyAga viSe asarakAraka pravacana karyuM. tyAMthI vihAra karIne AcAryazrI lAhora padhAryA. tyAMthI kasura, gaMDAsaMgavAlA thaI phirojapura chAvaNI padhAryA. tyAMthI vihAra karI AcAryazrI jIrA padhAryA. jIrAnivAsIoe abhinaMdana patra ApyuM. gurudevanI jayaMtI UjavI. charAnI sudharAIe AtmAnaMda jaina coka ane AtmAnaMda jaina sTrITa evAM nAma ApyAM. charA saMthe laherAgAmamAM pU. AtmArAmajI mahArAjanI yAdamAM kIrtistaMbha banAvavAno nirNaya karyo. jIrAthI vanakhaMDI gayA. tyAM cAra bhAIo vacce samAdhAna karAvI AcAryazrI mogA thaI rAyakoTa padhAryA. zrI mahAvIra jayaMtInI ujavaNI karI. rAyakoTathI basiyA thaI jagaravA padhAryA. tyAM kalakattAthI bArasoteraso mAIlano paMtha kApI, atikaThina vihAra karI, AcAryazrI vijayavidyA sUrijI ane munizrI vicAravijayajIne maLyA. jagarAvAnA svAgata samaye bIjA sAdhuoe paNa emAM bhAga lIdho hato. jagarAMvAthI cokImAna, mulApura, sunesa thaI AcAryazrI ludhiyANA padhAryA. tyAM pravacana karI lADuvAla, phalora, pratApapurA ane zrIzaMkara thaI nakodaramAM gurudevanI jayaMtI UjavI. tyAM vIsa divasanI sthiratA karI AcAryazrIe jeTha zudi agiyArase paTTImAM praveza karyo, jyAM AcAryazrInuM bhAvabhInuM svAgata karIne abhinaMdana-patra enAyata karyuM. saM. 1998nA aSADha zudi dazamanA dine sAMje sAta vAge pUjya pravartaka zrI kAMtivijayajI mahArAja pATaNa khAte kALadharma pAmyA. pravartaka zrI kAMtivijayajI mahArAja AcAryazrInA preraka rakSaka ane mitra hatA. baMne vacce guru-ziSyano saMbaMdha hato. AcAryazrInI pravRttinuM teo preraka sthAna hatA. AcAryazrIe pravartakane aMjali ApatAM kahyuM, "mArA mATe to e vayovRddha, jJAnavRddha ane sAcA Page #92 -------------------------------------------------------------------------- ________________ yugadaSTA AcArya zrI vijayavallabhasUrIzvarajI mArgadarzaka hatA. gurudeva pachI teono mArA para evo apUrva prema hato ke tenuM zabdomAM varNana karI zakAya tema nathI. mArA jIvanamAM sukhaduHkhanA, muzkelInA ane upAdhinA aneka nAnAmoTA prasaMgo banI gayA paNa e dareka prasaMge--pachI huM game tyAM houM--gujarAtamAM, mAravADamAM, paMjAbamAM ke dakSiNamAM-paNa teozrInI salAha haMmezAM maLyA ja kare. zrI mahAvIra jaina vidyAlayanI sthApanAmAM paNa pravartakazrIno ananya hisso hato. pATaNanA jJAnabhaMDAro ane zAstragraMthonA uddhAra mATe kArya karIne ane enI preraNA ApIne pravartakazrIe bhAratIya prAcIna sAhitya ane jaina samAjanI ananya sevA karI che." paTTImAM paryuSaNa parva nividane UjavAyuM. tyArabAda zrI hIravijayasUrijInI jayaMtI UjavAI. A prasaMge zrI harizcaMdrajIe AcAryazrIne aMjali ApatAM kahyuM ke, "AcAryazrInI amRtavANI sAMbhaLatAM aMtaranA UMDANamAM ajavALuM lAdhe che ane AtmA jAgrata banI jAya che. gurudevanA vyAkhyAno badhA mATe kalyANakArI che. temAM sarva dharmano samanvaya thAya che. temAM AtmAnI uccatA ane manuSyadharmanuM sArthakya raheluM che. niSpakSapAtapaNe hRdayaMgama thAya te rIte teo Apa samakSa vastunI rajU kare che." - AcAryazrInI 73mI jayaMtI paTTImAM dhAmadhUmapUrvaka UjavAI. yuvAna varga "Atmavallabha jaina sevaka maMDaLa' nAmanI saMsthA sthApI. A saMsthAe AcAryazrIne abhinaMdana patra ApyuM. bAbu gaurIzaMkarajIe potAnA parivartananI kathA kahI AcAryazrIne aMjali ApI. paTTIthI vihAra karI AcAryazrI kasura padhAryA. tyAM poSa sudi pUnamanA dine zrI AdIzvara prabhunI pratiSThA karAvI. navIna bharAvelA jinabiMbonI aMjanazalAkA karAvI. AcAryazrI kasurathI ludhiyANa thaI jIrA padhAryA. jIrAnA saMghano matabheda dUra karAvyo. sthaLe sthaLe vihAra karatA AcAryazrI rAyakoTa padhAryA. citra zadi terasa. tA. 18-4-1947nA roja mahAvIra jayaMtI UjavI. vaizAkha zudi trIjanA dine aMjana-zalAkAnI vidhi thaI. zudi chaThThanA divase pratiSThA thaI. AcAryazrIe rAyakoTathI jeTha zudi pUname vihAra karI pIpalAvAlI, Adamapura, nasarAlA, jAlaMdhara, karatArapura vagere sthaLe vihAra karI jaMDiyAlAguru padhAryA. A nagare temanuM suMdara ane addabhuta sAmaiyuM karyuM. saM. 1950mAM svargIya pU. AtmArAmajI mahArAja sAthenA ahIMnA cAturmAsa bAda ogaNapacAsa varSe AcAryazrInuM A cAturmAsa ahIM thayuM. saM. 1999nuM AcAryazrInuM cAturmAsa dhArmika kAryothI bharapUra hatuM. zrI vijayAnaMda jaina gumaMdirano pAyo nAkhavAmAM Avyo. A paryuSaNa parva daramiyAna bahAra gAmathI doDha hajAra mANaso jaMDiyAlAgu padhAryA hatA. baMgALa ane mevADanI Apatti aMge AcAryanI preraNAthI rAhataphaMDa zarU thayuM. amRtasarathI saMya AcAryazrIne kSamApanA karavA Avyo. jaMDiyAlAgusamAM AcAryazrIne vaMdana karavA tathA mAravADa padhAravA mATe vinati karavA vakANA vidyAlayanA pramukha zrI mULacaMdajI, maMtrI zrI nyAlacaMdabhAI vagere cAlIsa gRhasthonuM pratinidhimaMDaLa AvyuM ane traNa divasa rokAyuM. AcAryazrIno 74mo janmadina traNa divasa sudhI UjavAyo. saM. 2000nA kArtika zadi ekamano varaghoDo nIkaLyo. bIjane divase ziyAlakoTavALA lAlA. gopALazAjI hakImanA pramukhapade jAhera sabhA thaI trIjanA divase zrI AtmAnaMda jaina lAyabrerInI sthApanA thaI. rAtanA kavi saMmelana thayuM. A prasaMge bahAragAmathI traNa hajAra bhAI-baheno AvyAM hatAM. aneka jagAethI tAra ane patro AvyA hatA. muMbaI tathA anya gAmomAM paNa jAhera samAraMbho thayA. jaMDiyAlAgutthI vihAra karI AcAryazrI amRtasara padhAryA. tyAM eka mahino cAra divasa sudhI sthiratA karI. zrI AtmAnaMda jaina lAyabrerI pharI zarU karAvI. amRtasaranA gujarAtIoe AcAryazrIne Page #93 -------------------------------------------------------------------------- ________________ 60 AcArya vijayavallabhasUri smAraka graMtha abhinaMdana-patra ApyuM. vihAramAM suratagaDha khAte padhAryAM, tyAM AcAryazrIe temanA prathama ziSya zrIvivekavijayajInA bAvana varSanA dIkSA-paryAya pachI, vAloda khAte kALadharma pAmyAnA samAcAra sAMbhaLyA ane AcAryazrIe devavaMdana karyuM. paMjAbathI jhaDapI vihAra karI AcAryazrI bAvIsa varSa bAda bikAneramAM padhAryAM. varakANAthI lAMbo vihAra karI AcAryazrI vijayalalitasUrijI paNa AcAryazrInI sevAmAM hAjara thayA. bikAneramAM AcAryazrInuM suMdara svAgata thayuM. eka mAIla lAMbo varadhoDo, hAthI, DaMkA-nizAna ane lazkarI-baeNnDa, tema ja bhajanamaMDaLInA bhajano vagerethI vAtAvaraNa umaMgabharyuM banyuM. saM 2000nA caitra vade khIjanA dhanya divase bikAneranI janatAe apUrva utsAhathI AcAryazrInuM svAgata karyuM. khAsa maMDapamAM AcAryazrIne e abhinaMdana-patro apAyAM ane AcAryazrIe jJAnamahimA vize dezanA saMbhaLAvI. AcAryazrIe bikAneramAM A divaso daramiyAna zAsanamahimA samajAvyo. caitra zudi terasanA roja mahAvIrajayaMtI, caitra vade trIjanA roja saMkrAMti-mahotsava ane caitra vada AThamanA roja e dIkSAo, vaizAkha zudi trIjanA roja varSIya tapanA pAraNAM, vaizAkha zudionA dine kalikAlasarvajJa zrIhemacaMdrAcArya, zrIhIravijayasUrijI tathA pU. AtmArAmajI mahArAjanI vizALa pratimAonI tapagaccha dAdAvADImAM pratiSThA vagere kAryo karavAmAM AvyAM. bikAneramAM pU. AtmArAmajI mahArAjanI jayaMtI UjavI, AyaMbila zALAnI vyavasthA karAvI. cAturmAMsamAM zrI bhagavatIsUtranI vAcanA thaI. saM. 2000nA paryuSaNunI ArAdhanA paNa zrIsaMdhamAM aneka tapazcaryAM sAthe sArI rIte thaI. bhAdaravA vida terasanA roja vaDodarAno cAraso mANasono saMdha zeTha kesarImalajInA netRtva nIce AcAryazrInA darzane Avyo. Aso zudi trIjanA dine varakANAthI zrIsaMdha goDavADanuM ekaso mANasonuM pratinidhimaMDaLa AcAryazrInA darzanArthe AvyuM. * * Yi saM0 2001nA kArataka zudi khIjanA dine AcAryazrInI 75mI janmajayaMtInI UjavaNInI zarUAta dhaNA utsAhathI thaI. Aso vade khIjI terasathI kArtika zudi trIja sudhIno bhavya kAryakrama hato. A prasaMge zrI rAmapuriyA jaina bhavananA vizALa cokamAM eka bhavya maMDapa racavAmAM Avyo hato. paMjAbamAMthI cAraso jeTalAM naranArIo ane hiMdabharamAMthI bhaktasamudAya A prasaMge hAjara thayo hato. Aso vada terasanA roja zrI paMcaparameSThi pUjA ane rAtre jAhera vyAkhyAno thayAM. Aso vadi caudasanA saMkrAMti-mahotsavanA dine AcAryazrIe sarvavidhnanAzaka stotro saMbhaLAvyAM ane dIpAvali parvanI ArAdhanA mATe sacoTa upadeza Apyo. Aso vadi amAsanA dine eka karuNa ghaTanA banI. vidvAna sAhityakAra munizrI caturavijayajI prabhAte sAta vAge kALadharma pAmyA. te divase badho kAryakrama baMdha rakhAvyo, sAMjanA zokasabhA thaI. saM0 2001nA kArtika zuddhi ekamane roja AcAryazrIe vizvavyApI dharma upara mananIya pravacana karyuM. rAtre zrI javAharalAlajI nAhaTTAnA pramukhapade vaidarAja jazavaMtarAjajI jaina, paMDita rAjakumAjI, zrI dazaratha zarmA vageree pravacano karyAM. saM0 2001nA kArtika zudei khIjanA roja zeThajI maMgalacaMdrajInA pramukhapade jAhera samAraMbha thayo. gavaiyA prANasukhabhAInuM gIta, jaMDiyAlAgurunA zikSaka zrI jayacaMdrabhAInI AcAryazrIno jIvanaparicaya, bahAragAmathI AvelA aneka saMdezAonuM vAcana vagere thayuM. AcAryazrI lalitasUrijIe mahArAjazrInA zubha dine koI sthAyI kArya karavAno saMdhane upadeza dIdho. AcAryazrIe javAbamAM AbhAra pradarzita karIne ekatAno anurodha karyo ane jaNAvyuM ke, " AjanA tamArAM AnaMda, ullAsa, guruprema, Page #94 -------------------------------------------------------------------------- ________________ yugadaSTA AcArya zrI vijayavallabhasUrIzvarajI zraddhA, bhAvanA ane AzIrvAda tyAre phaLe ke jayAre jainomAM ekatA thAya. varSothI je sAdhutAno veza meM paheyo che, saguno je saMdeza meM jhIlyo che. samAjanuM je anna meM khAdhuM che, je guru-bhagavaMtono huM sevaka chuM, paMjAbanI rakSAnuM je bIDuM meM jhIlyuM che, je zikSaNa-saMsthAonI meM preraNA ApI che, je samAjanA kalyANanI bhAvanA me varSothI sevelI che, je dharmanA utthAna mATe huM jIvI rahyo chuM te sarvanI sArthakatA kyAre thaze? racanAtmaka dhana-svarUpamAM te kyAre dekhA deze? samaya palaTAI rahyo che; dravya, kSetra, kALa ane bhAvanI asara vyApaka thaI rahI che; laDAInI bhISaNatA, moMghavArI, bekArI vagerethI samAjanA naitika jIvana para vyApaka asara thaI rahI che; AvA samayamAM jaina samAjanAM saMsthAo, maMdiro, upAzrayo, sAdhu-sAdhvIo tema ja bIjAM upayogI aMgonI saMbhALa koNa leze? karoDo kamAvAthI ke lAkho jamA karavAthI jIvananI sArthakatA nathI thatI.jIvanamAM pArakA mATe; samAja, deza ane dharma mATe zuM karyuM e ja mahattvanuM che. A ja vastu sAthe Avaze. A mArI bhAvanA cheH jagatanA sarva jIvo sukhI thAva. sarvanuM kalyANa thAva. pratyekanA jIvanamAM A bhAvanA pradIpta thAva." A pachI keTalAka divaso bAda zrI gaMgA thiyeTaramAM AcAryazrIe jAhera pravacana karyuM. bikAneranuM cAturmAsa anekane aneka rIte preraNAdAyI nIvaDayuM. saM. 2001nA kAtika vadi chaThThanA dine AcAryazrIe paMjAba tarapha vihAra karyo. bikAnerathI paMcakozI thaI AcAryazrI mahA vadi chaTThanA dine suratagaDha padhAryA. tyAra bAda kAjhalakAmAM pratiSThA karAvI AcAryazrIe jIrAmAM saMkrAMti UjavI. tyArabAda aneka sthaLoe vicaratA vicaratA AcAryazrI vaizAkha vadi trIjanA divase ludhiyANA padhAryA. tyAM DaoN. mukundarAya parIkhe AcAryazrInuM vadharAvaLanuM oparezana karyuM. saMkrAMtidine AcAryazrIe kahyuM ke, "saMsArano tyAga karI, A veza paherI, bhagavAna mahAvIranI jema amAre amArA jIvananI paLepaLano hisAba ApavAno che, AtmazAMti ane Atmazuddhi to maLatAM maLaze, paNa samAja, dharma ane dezanA udyotamAM A jIvanamAM je kAMI phALo ApI zakAya te ApavAnuM kema bhalI zakAya ? A zarIra te mATe ja che; to chevaTanI ghaDI sudhI teno upayoga karI levo joIene! zarIra kSaNabhaMgura hovAthI eka divasa te javAnuM ja eTale tyAM sudhI jeTalAM zAsana-kAryo thaI jAya teTalAM karI levAM joIe. jyAM sudhI A nADImAM lohI phare che, hRdayanA dhabakArA cAle che, tyAM sudhI eka sthaLe besavAno nathI. gurudevanI ardhazatAbdI UjavI, ziyAlakoTanA daherAsaranI pratiSThA karAvI, zrI siddhAcalanI yAtrA karavAnI bhAvanA rAkhuM chuM. ane yAtrA karIne gUjarAtamAM nahi, paNa mArA priya paMjAbanI rakSA mATe pAcho paMjAbamAM AvI, zvAsozvAsa cAlatA sudhI guphedevano saMdeza gAmegAma, zahezahere, maMdire maMdire, upAzraye upAzraye ane saMsthAe saMsthAe pahoMcADavAnI bhAvanA che." oparezana karAvIne ArAma lIdhA vinA vihAra zarU karI AcAryazrI ludhiyANA AvyA. ahIM pU. AtmArAmajI mahArAjanI svarga-samAroha jayaMtI UjavI. AmAM AcAryazrI, AcAryazrI lalitasUri, paM. zrI samudravijayajI, paMDita zrI haMsarAja vageree pravacano karyA. ludhiyANAmAM saM. 2001nuM cAturmAsa karyuM. A prasaMge zeTha zrI puruSottam suracade zrI AtmAnaMda jaina gurukuLanA maMdira mATe rUpiyA daza hajAra ApyA. A samaye taLAjAmAM mUti-khaMDananA samAcAra maLyA. AcAryazrIe 29-8-194panA roja tAra karyA. tA. 30-6-1941nA roja bhAvanagara nareza upara patra lakhyo. Page #95 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha sa. 2001nA bhAdaravA zadi AThamanA dine bAbu jJAnacaMdajInA pramukhapade zrI AtmAnaMda jaina mahAsabhAnuM soLamuM adhivezana thayuM. emAM taLAjA tIrtha aMge, muMbaI rAjyanA dIkSA-pratibaMdhaka kAyadA aMge, pU. AtmArAmajI mahArAjanI ardha-zatAbdI aMge tema ja paMjAbanA kalyANa aMge TharAvo thayA. AcAryazrInI preraNAthI vidyArthI sahAyaka phaMDa zarU karavAmAM AvyuM. bhAdaravA zudi agiyArasanA dine zrI hIravijayasUrijInI jayaMtI UjavavAmAM AvI. AcAryazrIe bAlI(mAravADa)mAM maLatA zrI jaina yuvaka saMmelanane preraka saMdezo mokalI Apyo. - saM. 2002nA kArtika zudi bIje AcAryazrInI 76mI janmajayaMtI Thera Thera UjavAI. A prasaMge khAsa maMDapamAM jAhera sabhA, baporanA pUjA ane rAtanA kavi saMmelana thayAM. AcAryazrIe AcAryazrI nemisurijInI tabiyatanI pRcchA karato patra lakhAvyo. saM. 2002nA mAgazara vadi bIjanA roja ludhiyANAthI vihAra karI AcAryazrI rAyakoTa padhAryA ane pAMca divasanI sthiratA karI. tyAMthI mAlerakoTalA AvI AcAryazrIe aneka abhinaMdanapatro meLAvyAM. AcAryazrIe A prasaMge jaNAvyuM ke, "A zaheranA AvA bhAvabharyA svAgata mATe kone AnaMda na thAya ? tamArI AvI ekatA, saMgaThana, udAratA mATe huM tamane abhinaMdana ApuM chuM. A rIte tame tamArA zaheranI zobhA vadhArI che. huM to vRddha chuM. pahelA jeTaluM samAja ane dezanA kalyANanuM kAma thatuM nathI. vihAro paNa have lAMbA thatA nathI. paNa saunA kalyANane mATe mArI bhAvanA che. mArA jevA jaina sAdhune abhinaMdana Apo teno zo artha? huM to sAdhu chuM. mAro dharma pharaja ane kartavya, mArI sAdhutA samAjakalyANa, deza-kalyANa ane dharmapracAra. prANImAtranA kalyANanI bhAvanA amAro dharma seve che. je jIvanavrata meM lIdhuM che te AjIvana pALavAno mAro dharma huM kema bhUluM? * bIjI vAta e che ke ApaNA dezanI AjhAdImAM ApaNA saunuM kalyANa che. AjhAdIne mATe hiMdu-muslima-zIkhanI ekatA jarUrI che. A ekatA ApaNe game te bhoge paNa sAdhavI paDaze ja. ApaNA dezamAM ekatA sthapAya to vizvazAMtimAM ApaNA dezanuM sthAna aneruM banaze tenI khAtarI rAkhazo. hiMdu nathI coTalIvALA janmatA, musalamAna nathI sunnatavALA janmatA, zIkha nathI dADhIvALA janmatA. janma lIdhA pachI jevA jenA saMskAra ane jevA jenA AcAra tevo tene raMga caDhe che. AtmA to badhAmAM eka ja che. sarve mokSanA adhikArI che. sarva sarakhA che. ApaNe badhA eka ja chIe. A dezamAM haLImaLIne rahevuM joIe. ekanA duHkhe duHkhI ane ekanA sukhe sukhI ema ja rahI zakAya. khudAnA baMdA thavuM hoya to tamAma prANIone ApaNA jevA gaNavA joIe. zivamastu parvanarat" - ahIMthI tAjapura padhArI saradAra maherasiMhanI zaMkA-AzaMkAo AcAryazrIe dUra karI. gaDhadIvAlAmAM AryasamAjanA paMDito sAthe carcA karI AcAryazrI caitra zudi terasanA divase amRtasaramAM padhAryA ane saMkrAMti tathA mahAvIrajayaMtI UjavI. tyAMthI vihAra karatA karatA AcAryazrI siyAlakoTa padhAryA ahIMthI AcAryazrIe zrI mahAvIra jaina vidyAlayanI amadAvAda zAkhAnA udghATana prasaMge nIceno saMdezo mokalI Apyo : "zrI mahAvIra jaina vidyAlayanI zAkhAnuM uddhATana amadAvAda jevI nagarImAM thaI rahyuM che te atyaMta AnaMdanI vAta che. Aja sudhI vidyAlaye jaina samAjamAM zikSaNa-pracAra saMbaMdhI je sevA karI che ane hAla karI rahela che te koInAthI ajANyuM nathI. hiMdustAnanA zahere zaheramAM ane videzamAM paNa zrI mahAvIra jaina vidyAlayanI zAkhAo sthApita thAya ane vyAvahArika zikSa sAthosAtha uraca dhArmika zikSaNano pracAra thAya e ja zubha bhAvanA che. vizeSa AnaMdanI vAta to Page #96 -------------------------------------------------------------------------- ________________ yugadaSTA AcArya zrI vijayavallabhasUrIzvarajI e che ke amArA nAmarAzi saradArazrI vallabhabhAI paTelanA zubha haste A zAkhAnuM udghATana thavAnuM che. AzA che ke jema saradAra prajAvatsala thaI rahyA che, tevI ja rIte A saMsthA paNa prajAvallabha thaze ja thaze, ane dina-pratidina unnatinA paMtha para cAlaze e ja maMgaLa AzIrvAda." gujarAnavAlA padhArI jeTha zudi AThamanA dine pU0 AtmArAmajI mahArAjanA nirvANanA dinanI UjavaNI karI. A prasaMge AcAryazrIe racanAtmaka kAryano anurodha karyo. bhAratanA aneka sthaLoe pU. AtmArAmajInI nirvANa ardhazatAbdI UjavAI. ahIM AcAryazrIe gurukuLanuM nirIkSaNa karyuM ane ne khyAla meLavyo. ASADhI saMkrAMti utsAhapUrvaka UjavAI ane gujarAnavAlA zrAsaMdhanI cAtumosa * karavAnI vinati svIkArI. AcAryazrIe pratApajayaMtInI ujavaNImAM hAjarI ApI. mahArANuM pratApa ane bhAmAzAnI vAta karI temaNe aMjali apI. A comAsAmAM dharmArAdhanA sArI thaI paryuSaNa parva bAda zrI hIravijayasurijInI jayaMtI UjavAI. kArtika zudi bIje AcAryazrInI 77mI varSagAMTha hiMdabharamAM UjavAI. A divase AcAryazrIe saMdezo ApatAM jaNAvyuM ke, "zikSaNasaMsthAonuM saMgaThana atyaMta Avazyaka che. Aje je AjhAdInI nobata vAge che te mATe ApaNe-jaina samAje sAvadhAna rahevAnuM na bhUlavuM joIe. kAle hiMdustAna-pAkiratAna game te thAya, paNa jainasaMghanuM, jaina samAjanuM anupama saMgaThana thavuM joIe." kArtika zudi pUname kalikAlasarvajJa AcArya zrI hemacandrAcAryanI janmajayaMtI UjavAI ane AcAryazrIe vihAra karyo. AcAryazrInI preraNAthI ziyAlakoTamAM be mALanuM bhavya evuM caumukhajInuM maMdira taiyAra karavAmAM AvyuM. A maMdira jamInathI 12 phUTa UMcuM che. AcAryazrI ahIM padhAryA ane vi. saM. 2003nA mAgazara zadi pAMcame tA. 29-11-1946 nA roja pratiSThA karAvI. bapore zaheramAM rathayAtrA nIkaLI. sAtamanA divase lAlA motIlAlajInI putrI prakAzavaMtIne dIkSA ApI. zrI mahAvIra jaina vidyAlayanA maMtrIzrI motIcaMda giradharalAla kApaDIA upara AcAryazrIe saM. 2003 nA poSa sudi cothanA roja 55nAkhAthI vidyAlayanI pragati vize eka patra lakhyo. A patramAM AcAryazrIe jaNAvyuM hatuM ke, "amadAvAdanA prayatno saphaLa thavA sAthe ja amArI-tamArI pUnAnI bhAvanA saphaLa thaI te vizeSa AnaMdanI vAta che. amArI to prathamathI ja javalaMta bhAvanA rahI che ke jyAM sudhI "jaina vidyApITha"nI yojanA mUrtasvarUpa nahi le tyAM sudhI ApaNuM dhyeya pUruM sadhAze nahi. kAyiAvADa tathA mevADa-mAravADamAM eka eka zAkhA kholavAnI jarUra che. prayatna karo to banArasamAM paNa eka zAkhA thaI zake ane pachI to muMbaInA parAmAM eka koleja thaI jAya to jaina saMzodhanane mATe ghaNuM ghaNuM thaI zake tema che. ApaNI komanA svarAjanA ghaDataramAM jaina-samAjane vidvAno. lekhako, vivecako, vaktAo, sevako ane saMzodhako joIze, je AvI vidyApITha sivAya zakaya nathI. jaina samAja jevI samRddha koma mATe paisAno prazna to gauNa che. sAcA ekaniSTha dhagazavALA kAryakartAo joize. Aje paNa ghaNA dAnavIro che. teone jaina samAjanA utthAna mATe ane jena zikSaNanA vikAsa mATe ananya prema che. tame nirNaya karo to gurudevanI kRpAthI saMjogI maLI raheze. tamArI ananya sevAbhakti mATe dhanyavAda. tamArA jevA dasa-vIsa navalohiyA samAja-dezanA ghaDavaiyAo taiyAra karavAnI javAbadArI kyAre svIkAraze? te dizAmAM paNa prayatna karavAnI jarUra che." AcAryazrInI pravRtti vadhatI jatI hatI paNa rAjakAraNa ane rAjakIya pravAho khedajanaka hatAM. jena saMzodhana aMge vidvAno madada mAgatA hatA. lAhoranA myujhiyamanA kayureTara mi. kAzrIe Page #97 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha tA. 18-1-1947nA roja kalpasUtranI prata aMge AcAryazrIne patra lakhyo ane temaNe teno sAnukULa javAba Apyo. - I. sa. 1947nA divaso AvatA hatA. paMjAbamAM aneka jAtanI bhaDaka hatI ane vAtAvaraNamAM bhayAnakatA hatI. tA. 11-3-1947nA divase covIsa kalAkanA kapharyano amala thayo. upAzrayanA rakSaNa mATe saMghe pacIsa mANasonI dararojanI vyavasthA karI. amRtasara, lAhora vagere zaheromAM tophAno zarU thayAM hatAM. lAThImAra ane goLIbAra dararojanI vAta banI gaI. 144mI kalamano bhaMga ane bhayaMkara rAjakIya azAMti cAlu thaI gayAM hatAM. tA. 20-3-1947nA roja mahAvIra rAhata samitinA tAranA javAbamAM AcAryazrIe jaNAvyuM hatuM ke, "haju gujarAnavAlAmAM kazuM tophAna nathI. 144mI kalamano amala cAlu che. paMjAbanI azAMta paristhitine lIdhe pU. gurumahArAjano kALadharma ardha zatAbdI mahotsava mulatavI rakhAyo che." citra zudi terasanA dine AcAryazrIe mahAvIra-jayaMtInI zAnadAra UjavaNI karI. mAmalo taMga banato jato hato. jAnamAlanI salAmatI nahotI. kapharyano amala vyA5ka karAto jato hato. tAra upara tAra ane patro upara patro AcAryazrIne maLatA hatA. bikAnerathI jenonI vyavasthA mATeno patra Avyo. phAlanAthI AcAryazrI vijayalalitasUrijIno tAra Avyo. tA. 6-5-1947nA divase rAtanA daza vAge zrI AtmAnaMda jenagurukuLanA daravAjAne Aga lagADavAno hIcakAro niSphaLa prayAsa thayo. tA. 27--1947nA roja bAbu jJAnacaMdajI dugaDanA adhyakSapade zrI AtmArAmajI mahArAjanI jayaMtI UjavAI. upAzrayamAM vividha pravacano thayAM. bhAratIya jaina svayaMsevaka pariSadanA bIjA adhivezana prasaMge AcAryazrIe saMdezo pAThavyo. tophAno vadhatAM jatAM hatAM. 48-72 kalAkanA kapharyano amala thayo. gurudevanA samAdhimaMdirane Aga lagADavAmAM AvI. traNa daravAjA ane be bArIo baLI gaI chatAM paNa pratimA ane gudevanI pAdukA bacI gayAM. nAnakapurAmAM moTuM tophAna thayuM paNa AcAryazrI makakama hatA. koI jAtano dehano Dara emaNe rAkhyo nahi. tA. 9-7-1947nA roja upAzraya para traNa baoNmba nakhAyA. eka baoNmba to 50 zrI samudravijayajInI najIka ja paDayo, paNa zAsanadevanI kRpAthI koIne nukasAna pahoMcyuM nahi. badhA ja bacI gayA. AtmAnaMda jaina gurukuLanI pratimAo bikAnera mokalAvI. tA. 24-7-1947nA roja paristhiti vadhu bagaDI. hiMduo khAsa karIne gujarAnavAlAmAM rahyA hatA. pAlaNapurathI AcAryazrI lalitasUrijInA tema ja anya ThekANethI AcAryazrInI pRcchA karatA patro tema ja tAro AvatA hatA. AcAryazrIe tA. 7-8-1947nA roja patra lakhyo. temAM teozrIe jaNAvyuM: "loko tema ja tamArA patrathI bhakti ane dharma pratyenI lAgaNIno khyAla Ave che. paNa eka vAta vicAravA jevI che. koI paNa zAhukAra potAnI jUnI dukAna, Ijata ane Abaruno savAla vicAre to e potAnA jIvana para DAgha pasaMda nahi kare. be-AbarU thavuM tenA karatAM mota pasaMda kare. thoDI jiMdagInI khAtara AkhI jiMdagInI kamAI choDI devAya--e vastu vyAjabI nathI. "jJAnIe je dIThuM haze te thaze" evA jJAnI mahArAjanA vacana upara zraddhA rAkhIe chIe. zrI zAsanadeva tathA sadagurunI kRpAthI Aja sudhI cAre bAjunI Aga chatAM bacAva thato rahyo che. AthI koI prakAranI phikara karyA vinA bhagavAna para zraddhA rAkhI karmamAM je bhogavavAnuM haze te bhogavIzuM. jJAnI mahArAjanA nizraya ane vyavahAranA vacano para khyAla rAkhIzuM: "jJAnIe je dIThuM haze te thaze." Page #98 -------------------------------------------------------------------------- ________________ yugadaSTa AcArya zrIvijyavallabhasUrIzvarajI paMdaramI oNgaSTa hiMda-pAkistAna judAM thayAM. bhArate vataMtratA meLavI. paraMtu paMjAbamAM kaleAma hatI. prajA gAMDI banI hatI. janatA AjhAdI pacAvI zake ema na hatuM. paMjAbamAM Thera Thera hatyAkAMDA racAyA. ghara, dhana, badhuM mUkI prajAe rathaLAMtara karyuM. ahiMsA dvArA meLavelI AjhAdIne kalaMka lagADavA mATe hiMsAnuM vyApaka svarUpe dekhAtuM hatuM. rASTapitAnA dilamAM bhArobhAra vyathA hatI. netAone kAMI sUjha paDatI na hatI. AjhAdIe mAnavInI mAnavatAno bhoga lIdho hato. AcAryazrInI paMjAbanI bhUmi raheMsAI rahI hatI. karelAM nirmANano AMkha sAme vinAza thato dekhAto hato. mAnavI asahAya hato, mAnavatA visarAI gaI hatI. dharatI pukAra karatI hatI ane rASTrajIvananI navI tavArIkha racAtI hatI. 55nAkhAnA pacIsa jeTalA zrAvako mUrtio bhayarAmAM padharAvI AcAryazrI pAse AvI gayA. dezadezAvaranA bhaktajanonI vinaMti dhyAnamAM laine AcAryazrIe sthAnAMtara karavAnuM nakakI karyuM. upAzrayathI bahAra nIkaLIne AcAryazrI gurudevanA samAdhimaMdire darzana karavA gayA. tyAM badhA phoTAo toDIphoDI nAkhyA hatA. maMdiramAM zrI vAsupUjya svAmInI mUrtinuM mastaka khaMDana karI nAkhyuM hatuM. AMkhomAM AMsu, hadayamAM glAni ane aneka yAtanA sAthe AcAryazrI gurukuLa pahoMcyA. AgaLa hajAro guMDAo lUMTavA mATe khaDA che e samAcAra jANI loko gabharAI gayA. acAnaka ja gurudArApurathI miliTarInI laoNrIo AvI pahoMcI. miliTarI sAthe lAhora sudhI javAno nirNaya levAyo. cArapAMca mAIla dUra jhADIomAM saMtAyelA sazastra guMDAo miliTarI joI bhAgI gayA. ATha sAdhu, cauda sAdhvIo tathA so-savAso jeTalA mANaso tA. 28-9-1947nA dine amRtasara sukharUpa pahoMcI zakyA. AcAryazrI amRtasara sukharUpa pahoMcyAthI AnaMdamaMgaLa pravaryA. saM. 2004nA kArtika zudi bIjanA roja AcAryazrInI 78mI varSagAMTha harSollAsapUrvaka UjavAI mahA zudi pAMcamanA roja AcAryazrIe rASTravaMdanIya rASTrapitA gAMdhIjIne goLIthI ThAra thayAnA samAcAra sAMbhaLI duHkhanI lAgaNI vyakta karI. ahIMthI vihAra karatA karatA AcAryazrIe aneka gAmone pavitra kayo ane tA. 14-4-1948nA roja bikAnera padhAryA. - bikAneramAM aneka dharmArAdhanA thaI. saMvatsarInI carcAmAM AcAryazrIe spaSTa mArgadarzana ApyuM. tA. 14-6-1948nA roja pU. AtmArAmajI mahArAjanI jayaMtI zAnadAra rIte UjavI. bikAneranA maMdironI vyavasthA mATe saMghanI peDhI sthApavAnI preraNA AcAryazrIe ApI. paryaSaNa parvanI suMdara rIte UjavaNI thaI. AcAryazrInA upadezathI paMjAba saMghe pAlItANAnA zrI AtmAnaMda jaina bhavana mATe eka lAkha rUpiyAno prabaMdha karyo. munizrI meghavijayajInA kALadharmanA samAcAra sAMbhaLI AcAryazrIe aMjali ApI. saM. 2005nA kArtika zudi bIjanA dine AcAryazrInI 79mI varSagAMTha UjavAI. kArtika zudi caudazanA roja mahilA udyogazALAnI sthApanA karavAno bikAneramAM nirNaya levAyo. zrI motIcaMda giradharalAla kApaDIA sanmAna samitine saMdezo pAThavatA AcAryazrIe jaNAvyuM: zrI mahAvIra jaina vidyAlayanA maMtrI tarIkenI akhaMDa sevA aMge sanmAna karavAno je nirNaya karyo che te yogya che. zrI motIcaMde aneka vipattio sahana karIne vidyAlaya tema ja samAjanI je sevA karI che te samAja mATe nahi paNa potAnA AtmAnA uddhAra mATe karI che. ema chatAM emanA jevA yogya mAnavIne sanmAna karavuM e ApaNI zobhA che ane anya sevAbhAvI vyaktione sevA mATenuM AmaMtraNa che...... sAcI vAta e che ke mAna-sanmAna ApavuM e eka vyavahAra rUDhi che ane AvI raDhi hovI paNa Page #99 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha joIe. paraMtu satya rIte vicArIe to je sanmAna kare che te eka rIte potAno uddhAra kare che. AthI dhArmika kAryomAM jeTalI prazaMsA karavAmAM Ave teTalI ochI che." phAgaNa zudi pAMcamanA divase AcAryazrIe AMkhano motiyo utarAvyo. AcAryazrI lalitasUrijI bhAvanagarathI vihAra karI AcAryazrIne maLyA. pATaNathI zeTha kezavalAla AcAryazrIne rUpiyA eka hajAra dharmikonI sevA mATe dharyA. jeTha zudi AThamanA roja pU. AtmArAmajI mahArAjanI jayaMtI UjavI. sAdaDImAM AcAryazrIe bhagavatIsUtranI vAcanA zarU karI. sAthe sAthe naLa-damayaMtI caritra paNa teozrIe vAMcyuM. saM. 2005nuM cAturmAsa AcAryazrIe sAdaDImAM karyuM. kanyAvikya tema ja varaviya baMdha karavA aMge AcAryazrIe saMgIna kArya karyuM. paryuSaNa daramiyAna sArI tapazcaryA thaI. dharmamAM hastakSepa aMge sarakAranuM dhyAna kheMcatA patro 50 javAharalAla neharu ane saradAra vallabhabhAI paTela upara lakhyA. zeTha zrI kasturabhAI lAlabhAIne muMbaImAM sanmAna ApavAno je samAraMbha tA. 28mIe thavAno hato te aMge nIceno patra tA. 24-9-1949nA roja pAThavyoH "AvA samAraMbhamAM avazya koI samAja-sudhArAnuM nakakara kAma thavuM joIe. ApanI jANamAM che ke zrI jaina saMghanI keTalI avyavasthA thaI rahI che, saMdhasattAno durupayoga thaI saMdhasattA jevI koI cIja rahevA pAmI nathI. Apa samajo cho ke koI paNa sattA adhikArI vinA cAlatI nathI ane zobhatI paNa nathI. Apa samajuone vadhAre samajAvavAnI jarUra rahetI nathI. A samaye amane marahUma zeTha manasukhabhAI bhagubhAI ane zeTha lAlabhAI dalapatabhAI yAda Ave che. eo kevI kunehabharI vAtathI sarva koInuM mana rAjI karI zakatA hatA. amadAvAdamAM zeTha ANaMdajI kalyANajInI sAmAnya sabhAmAM kaMIka garabaDa macI hatI. paNa baMne bhAgyazALIoe kevI buddhithI e garabaDane zAMta karI dIdhI te ApanAmAMthI ghaNu sajajano jANatA haze!... zeThazrI kasturabhAIe potAnuM nAma guNasaMpanna banAvI sarvane potAnI kasturInI vAsanAthI vAsita karyA che. ame icchIe chIe ke pUrvokta baMne bhAgyavAnoe karelA saMketane dhyAnamAM laIne teonuM nirdhArita kAma pUruM karI sucazanA bhAgI bane evI amArI aMtaHkaraNanI AzA che." saM. 2006nI zarUAtamAM AcAryazrI vijayanemisUrIzvarajI mahArAja mahuvA mukAve kALadharma pAmyA. AcAryazrI ane teozrInA milano Thera Thera thayelAM. baMne vacce samabhAvanI lAgaNI janmI hatI. A prasaMge AcAryazrIe saMvedanA prakaTa karI. AcAryazrInI 8mI janmajayaMtI sAdaDImAM suMdara rIte thaI. A prasaMge AcAryazrIe paMjAbanA uddhArano anurodha karyo. sAdaDImAM sthiratA karI ane tyArabAda vijApura padhArI tyAM aMjana-zalAkA karAvI. sAdaDInA saMdhe AcAryazrIne zrI jaina zvetAMbara konpharansanA adhivezanamAM hAjarI ApavA savinaya anurodha karyo. bijovAmAM munizrI puNyavijyajIe jesalameranA jJAnabhaMDArano AcAryazrIne khyAla Apyo. vAkANathI vihAra karI AcAryazrI phAlanA padhAryA. ahIMnA saMdhamAM AcAryazrIe saMpa karAvyo. AcAryazrInI saMnidhimAM AcArya zrIlalitasUrijI saM. 2006nA mahA zudi nomanA roja kALadharma pAmyA. zrI mahAvIra jaina vidyAlaya, zrI varakANuM jaina vidyAlaya tema ja mAravAnI aneka saMsthAonA utkarSamAM ane sAmAjika sudhAraNAomAM sva. AcAryazrI lalitasUrijIno ananya sAtha AcAryazrIne maLyo hato. AcAryazrIe zAMta samabhAve A viyoga sahana kyo ane jaNAvyuM: "kALanI gati vicitra Page #100 -------------------------------------------------------------------------- ________________ yugadaSTA AcArya zrIvijyavallabhasUrIzvarajI che. e saune potAnA grAsa banAvI le che. eka divasa ApaNe paNa e ja raste javAnuM che. mATe badhA vikhavAdo miTAvI samyaka jJAna, darzana ane cAritra Adi AtmAnA kalyANanA sAdhanomAM tatpara rahevuM e ja zreyaskArI che. maravAthI DaravuM nahi. maravA icchavuM nahi paNa enA mATe taiyAra rahevuM." phAlanAmAM bharAyelA zrI jaina zvetAMbara konpharansanA adhivezanamAM AcAryazrIe preraNAtmaka saMdezo Apyo. aikya aMgeno TharAva pasAra thayo ane rAjasthAna jaina samitinI sthApanA thaI. kAlanAthI nAnAvidha gAmomAM vihAra karatA karatA AcAryazrI catra zudi chaThThanA divase pAlaNapura padhAryA. pAlaNapure suMdara sAmayuM karyuM. AcAryazrIe mahAvIrajayaMtI UjavI ane keTalIka vaDI dIkSA ApI. A vakhatanuM cAturmAsa AcAryazrIe ahIM karyuM. Aso vadi nomanA dineoN. hIrAlAla paTele AcAryazrInI AMkhanuM oNparezana karyuM. kAtika zudi bIjanA dine AcAryazrInI 81mI janmajayaMtI ThAmaThAma UjavAI. A samaya daramiyAna AcAryazrInI tabiyata asvastha rahI hatI. AnuM kAraNa AMkhanI vyAdhi hatuM. AMkhanI A vyAdhi aneka upAyo karyA chatAM kAyama rahI. - pAlaNapurathI AcAryazrIe vihAra karI pATaNamAM praveza karyo. khUba suMdara sAmaiyuM thayuM. ahIM AcAryazrIe "ApaNuM kartavya" e viSaya upara ciMtanIya jAhera pravacana karI jaina-jainetara bhAIone lAbha Apyo. ahIMthI vicaratA vicaratA AcAryazrI zaMkhezvara padhAryA. AcAryazrIne ahIM pU. AcAryazrI vijayadarzanasUrijI, pUAcAryazrI vijayodayasarijI, pU. AcAryazrI naMdanasUrijI vagere maLyA. AcAryazrI tathA anya munipuMgavoe aMdaroaMdara vicAravinimaya karyo. AcAryazrIe jAhera pravacanamAM kahyuM: "zrI buTerAyajI mahArAjazrInA suprasiddha ziSya zrImad muktivijayajI mULacaMdajI), gaNivara zAMtamUrti zrI vRddhivijayajI ane zrImad vijyAnaMdasUrijI traNe pratApazALI ane paMjAbI hatA. zrI buTerAyajI mahArAja paNa paMjAbanA hatA. A traNeya mahApuono parivAra vartamAnamAM che." pU. AcAryazrI vijayAnaMdasUrijIe AcAryazrInA paMjAbanA kAryanI prazaMsA karI. ahIMthI vihAra karIne saurASTramAM prAMgadhrA, boTAda vagere sthaLoe thaI sonagaDha pahoMcyA. tyAMthI caitra zadi dazamanA roja pAlitANa padhArI gurukuLamAM be divasanI sthiratA karI. tA. 22-8-1951nA roja AcAryazrIe tIrtha upara pU. AtmArAmajI mahArAjanI dhAtunI pratimAnI pratiSThA karI. munizrI naMdanavijayajIne AcAryazrIe vaDI dIkSA ApI. vaizAkha vadi sAtama-AThamanA roja jUnAgaDha mukAme bharAyelA zrI jaina zvetAmbara konpharansanA aDhAramA adhivezanamAM AcAryazrIe mokalelA saMdezAmAM jaNAvyuM hatuM ke: " jaina samAja ane dharmanA racanAtmaka kAryomAM kAryakaro magna rahe ane nAnI nAnI vAto bhUlI jAya. zAsanonnatinA kAryo kare, zikSaNa ane sAhityano pracAra kare. je je kSetra nabaLuM paDatuM lAge che te kSetranuM poSaNa kare ane potAnI pharaja bajAve. svAmIvAtsalya kevaLa jamavAmAM samAI jatuM nathI. svadharmI bhAIone pagabhara karavA e paNa sAcuM svAmIvAtsalya che. A vAta para badhAMe dhyAna ApavuM joIe." pAlItANAthI vihAra karI AcAryazrIe taLAjAmAM praveza karyo ane tyAM "anekAMtavAda para pravacana karyuM. pAlItANA pAchA pharI AcAryazrIe traNa divasa sudhI pU0 AtmArAmajI mahArAjanI jayaMtI UjavI. A divasomAM saurASTranA vaDA pradhAna zrI ucharaMgarAya Dhebare AcAryazrInI mulAkAta lIdhI. AcAryazrIe "zivamastu sarvataH"no zloka samajAvyo. zeTha zrI kasturabhAIe sarakArI kAyadAo vize be divasa AcAryazrI sAthe vAtacIta karI. saM. 2007mAM pAlItANAmAM muni-puMgavonuM saMmelana maLyuM. A Page #101 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha saMmelanane dharmamAM avarodha karatI rAjasattAno ane muMbaI pablika TrasTa eNkaTano virodha karatA TharAvo pasAra karyA. vahIsTo vyavasthita karavA mATe sAmAnya yojanAnI rUparekhA taiyAra karI. A saMmelanamAM ekatAnI sAmAnya bhUmikA racAI paNa durbhAgye kazuM saMgIna kAma na thaI zakyuM. - saM. 2008nA kArtika zudi bIje AcAryazrInI 82mI janmajayaMtI UjavAI. svamunizrI cAritravijayajI mahArAjanI janma jayaMtI AcAryazrInI adhyakSatA nIce UjavAI tyAMthI AcAryazrIe bhAvanagara AvI zrI Atma-kAnti jJAnamaMdiranI uddaghATana vidhi karI. AcAryazrIe "jJAnayAbhyAM mokSa:"nI vyAkhyA karI jJAnano mahimA samajAvyo. TAunaholamAM AcAryazrIe "sevAno mArga" e viSaya upara jAhera pravacana karyuM. bhAvanagarathI vividha sthaLoe vihAra karatA karatA AcAryazrI chANuM thaI vaDodarA padhAryA. ahIM AcAryazrIe "manuSyajanmanI durlabhatA ' para pravacana karyuM. soLa varSanA gALA bAda AcAryazrIe potAnI janmabhUmimAM praveza karyo ane pratiSThA tathA aMjanazalAkA mahotsavamAM bhAga lIdho. phAgaNa zudi dazamanA roja AcAryazrIe 50 zrI samudravijayajI ane 50 zrI pUrNAnaMdavijyajIne upAdhyAyanI padavIthI vibhUSita karyA ane AcArya zrIvijayaumaMgasUrijIne paMjAba tarapha javAno Adeza dIdho. vaDodarAnA zrIsaMghe AcAryazrIne "zAsana-samrATa"nI padavI ApavAnI IcchA vyakta karI, paraMtu AcAryazrIe e padavIno asvIkAra karyo. zrI AdinAtha prabhunI pratiSThAvidhi karAvI phAgaNa vadi cothanA roja vihAra karyo. vicaratA vicaratA AcAryazrI DabhoImAM thoDA divasa sthiratA karI jagaDiyA padhAryA jyAM pU. AtmArAmajI mahArAjanI jayaMtI UjavI tathA zrI AtmAnaMda jaina gurukuLa sthApavAno nirNaya karyo. ahIMthI vihAra karatA karatA AcAryazrI citra zudi dazamanA roja sUrata padhAryA. caitra zudi terasanA dine mahAvIra jayaMtInI ujavaNI thaI tyArabAda muMbaI padhAryA ane zadi cothanA dine AcAryazrIe bhAyakhalAmAM AcAryazrI vijayapremasUrijI sAthe vicAravinimaya karyo. muMbaImAM jeTha zudi pAMcamanA dine pU. AtmArAmajI mahArAjanI jayaMtI UjavI. jeTha vadi pAMcame AcAryazrI bhAyakhalA padhAryA ane tyAM zrI jaina konpharansanA adhivezanamAM traNa divasa hAjarI ApI. zrAvaka-zrAvikAnA utkarSa mATe preraka pravacana karyuM. AcAryazrInI preraNAthI utkarSa phaMDamAM rU. 1,65,000 no phALo thayo. adhyAtmapremI AcAryazrI buddhisAgarasUrijInI jayaMtI UjavI. cAturmAsanA preraka pravacanone pariNAme sAdharma sevA-saMghanI sthApanA thaI. - AcAryazrInI muMbaImAM anekavidha pravRttio hatI. saM. 2008nA zrAvaNa vadi bArase muMbaI pablika TrasTa eNTanA virodhanI sabhAmAM hAjarI ApI. paryuSaNaparvanI sArI UjavaNI karAvI. bhAdaravA zudi agIArasanA dine AcAryazrI hIravijayasUrijInI, ane caudazanA dine zrI jaina svayaMsevaka maMDaLanA upakrame zrI vijayadharmasUrijInI svargArohaNa jayaMtI UjavI. bhAdaravA vadi bIjanA dine zrI jinadattasUrinI jayaMtI UjavI. bhAdaravA vadi agiyArasanA dine copATI paranI jAhera sabhAmAM "ahiMsA juno dharma " para AcAryazrIe Adarza pravacana ApyuM. Aso zadi trIjanA divase DaoN. Dagane AcAryazrInI AMkhe saphaLa oparezana karyuM. saM. 2009 nA kArtika zudi ekamanA dine goDIjInA upAzrayethI AcAryazrInA 83mAM varSanA prasaMge bhavya varaghoDo nIkaLyo. bIjanA divase bhAyakhalAnI sabhAmAM AcAryazrIne aMjali ApatAM pravacanamAM muMbaInA meyara Page #102 -------------------------------------------------------------------------- ________________ tA. 7 thI 9 navembara 1952nA roja zrI mahAvIra jaina vidyAlayamA yojAyela saMmelana prasaMge virAjamAna AcArya zrIvijayavallabhasUri ane munimahArAjo saMmelananA chellA divase pravacana karatA AcArya zrIvijayavallabhasUre Page #103 -------------------------------------------------------------------------- ________________ saMmelananA chellA divase zrI mahAvIra jaina vidyAlaya taraphathI pramukha zrI manasukhalAla mAstarane AvakAra ApatAM zrI khImajI bhujapurIA AcAryazrInI anekavidha sevAone aMjali ApI rahyA che. zrI suracaMdra badAmI, zrI bhoLAbhAI dalAla, zrI zAMtilAla zAha, zrI gaNapatizaMkara desAI, zrI manasukhalAla mAstara ane munizrI jinavijayajI vagere najare paDe che. DAvI bAjU AcArya zrIvijayavallabhasUri tathA ziSyasamudAya beThA che. AcAryazrI zrImahAvIra jana vidyAlayamA virAjamAna hoI tA. 15-10-1953nA roja zeTha zrI kasturabhAI lAlabhAI vaMdanArtha AvyA te prasaMga Page #104 -------------------------------------------------------------------------- ________________ yugadaSTA AcArya zrIvijyavallabhasUrIzvarajI zrI gaNapatizaMkara desAIe kahyuM: "eka vallabha rAjakSetre jamyo, A vallabha dharmakSetre jamyo." utsava cAlu hato e daramiyAna bhAyakhalAnA maMDapamAM Aga lAgI paNa koIne nukasAna thayuM nahi. zudi trIjanA divase bhAyakhalAnA maMDapamAM paramAra kSatriyone vAsakSepa nAkhI zrAvaka banAvyA. gurubhakta zrI ghanazyAmajInA bhajanoe paNa muMbaIne gheluM lagADayuM. kArtika zudi caudazanA dine thANA khAte upadhAna karAvavAnI AcAryazrIne vinati karavAmAM AvI. A dine upadeza ApatAM AcAryazrIe pratijJA karI: "mArA vihAra sudhI konpharansa zarU karelA utkarSa phaMDamAM pAMca lAkha rUpiyA nahi thAya to dUdhano tyAga karIza." A pratijJAthI vAtAvaraNamAM navI camaka AvI. kArtika zudi pUname kalikAlasarvajJa AcAryazrI hemacandrAcAryanI jayaMtI vize preraka pravacana karyuM. kArtika vadi chaThTha, sAtama, tathA bIjI sAtame zrI mahAvIra jaina vidyAlayamAM aitihAsika saMmelana maLyuM. A prasaMga mATe AcAryazrI ane munimaMDaLa tA. 6-11-1952nA roja vidyAlayanA makAnamAM padhAryA. saMsthAnA kAryavAhako ane vidyArthIoe teozrInuM bhAvabhInuM svAgata karyuM. tA. 7mI zukravAre savAre saMmelanano AraMbha AcAryazrInA preraka maMgaLa pravacanathI zarU thayo. teozrIe jaNAvyuM: "koI puNyanAM udayanA lIdhe huM Aje zrI mahAvIra jaina vidyAlayamAM vartamAna ane pUrva vidyArthIone, kAryakartAone ane zrotAgaNane maLI zakyo chuM." vidyArthIone saMbodhIne teozrIe kahyuM : "abhyAsano uddeza zuM che? vicAra-vinimaya, carcA AdithI jJAnane karavuM ane puSTa karavuM... mAtra pustako gokhI javAthI kAMI vaLatuM nathI, paraMtu yogya abhyAsa ane teno jIvanamAM upayoga thAya te ja iSTa che. abhyAsano kharo uddeza ApaNane pazu avasthAmAMthI mAnava avasthAmAM lAvavAno ane chelle kharo mAnava banAvavAno che... AjanI keLavaNI mANasanA dilane bagADe che. tene dUra karavA dhArmika abhyAsa Avazyaka che. te mATe AvAM vidyAlaya ane pAThazALA sthApavAmAM Ave che." bapore bharAyelA vidyArthI saMmelanamAM vidyAlayanI sthApanAno Adarza rajU karatAM temaNe kahyuM : keLavaNI prApta karavAnI sAthe ja tamAre vinayI thavuM joIe. vidyArthI avasthA eka prakAranI dIkSA che; tethI tamAre vidyAprAptinA kAryamAM tallIna banI javuM joIe." " vidyAlaya e jaina samAjanI zAna che, pragatinI pArAzIzI che, zramanI siddhi che ane AdarzanI ImArata che. prabhu pratye prArthanA che ke A samAraMbha saphaLa ho, ane saMsthA sadA sarvadA pragatimAna ane vikAsazIla ho tathA deza ane samAjanI sevAmAM sahAyabhUta ho !" AvA bIjA aneka saMdezAo sabhyo, keLavaNIkAro ane zubhecchako taraphathI maLyA hatA. - bIje divase AcArya zrI vijayavallabhasUrijIta cAritrapUjA rAgarAgaNI sAthe bhaNavAmAM AvI hatI. rAtre saMgItano rasaprada kAryakrama jANItA saMgItakAra zrI zAMtilAla bI. zAhe rajU thayo hato. trIje divase AcAryazrIe potAnA maMgala pravacanathI saMmelananI zarUAta karI. aneka aitihAsika dAkhalAo TAMkI teozrIe dharmanA siddhAMtone samajaNapUrvaka anusaravA jaNAvyuM. dhArmika kriyAo tenI aMdara rahelI mULabhUta bhAvanAo samajIne karavA khAsa anurodha karyo. dareka jIvo upara prema-dayA rAkhI durgatimAM laI janAra kaSAyo upara jIta meLavavAnI eozrIe ghoSaNA karI. Page #105 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha baporanA jAhera samAraMbhamAM ghaNuM mananIya pravacano thayAM. AcAryazrIe pravacananI zarUAta karatAM jaNAvyuM ke "muMbaI zaheramAM ghaNuM dhanADhayo che, ghaNAM udAradila gRhastho che, ghaNA sAkSaro che, chatAM mArI bhAvanA mujaba A vidyAlayanI jeTalI unnati thavI joIe teTalI thaI dekhAtI nathI. alpa unnatithI mane saMtoSa nathI. huM to mAguM ke haju A vidyAlaya mAraphata jaina samAja mATe zikSaNanA aneka kAryo thAya. samajanAra mATe izAro basa che. vidyAlayane tamArI IcchA pramANe dAna ApI zikSaNanA kAryane vega Apo. jaina zAsanano udaya karavo hoya, jaina zAsanano jhaMDo jagatamAM pharakAvavo hoya to tamAruM dhana zikSaNapracAranA kAryamAM lagAvo. A mArI bhAvanA che--mArA aMtaranI bhAvanA che. haju tame mArI e bhAvanA pArakhI zakyA nathI enuM mane duHkha che." muMbaI sarakAranA majUra sacIva zrI. zAMtilAla zAhe jaNAvyuM ke, "bhAratavarSanA jaino pAse puSkaLa dhana che. jenI pAse vidvAnonI kamI nathI. jenI pAse vidyA tathA tyAgane varelo pUjanIya sAdhuvarga che. to jaino jaina dharma tathA tattvajJAnanI ekAda kaoNleja UbhI kare to te AvakAradAyaka gaNAze." muMbaInA te vakhatanA nagarapati zrI gaNapatizaMkara desAIe jaNAvyuM ke, "kALa vahI rahyo che. eno sadupayoga karo. jugejage AvA AcAryo janmatA nathI. kartavyabuddhine jAgrata karo. jAgrata karanAra jo koI vastu hoya to te vidyA che. samAja vidyAthI unnata banaze. AcAryazrIe samAjamAM vidyArUpI dIvo pragaTAvyo che, eno prakAza sadAkALa tejapUMja verato rahe ema huM IcchuM chuM." purAtatva vizArada munizrI jinavijyajIe jaNAvyuM ke "A prasaMge AcArya vijayavalasUrijInA darzanano lAbha maLaze ema samajI huM ahIM Avyo chuM. emanA caraNomAM thoDA divasa rahevAno mane lAbha maLyo hato. AcAryamahArAje tamane A saMsthAne AgaLa vadhAravAnI je vAta kahI che te tame samajo. tamane temanA pratye bhaktibhAva hoya to dareka bhAIe temanI pAse jaI kahevuM joIe ke "pU. AcAryazrI, ApanI icchA mujaba ame kArya karavA taiyAra chIe." A pramANe temanI IcchA mujaba vidyAno pracAra karavAnA kAryamAM lAgI jAo." pramukhasthAnethI bolatAM zrI manasukhalAla mAstare saMsthAnI dhImI chatAM nakkara pragati mATe saMcAlakone abhinaMdana ApyA hatA. temaNe AcAryazrInA pravacanano ullekha karatAM jaNAvyuM hatuM ke, jaina koma buddhizALI ane vyavahAru che eTaluM ja nahi, tenI pAse dhana paNa che. AcAryazrIe je mUrti khaDI karavAnI, je prAsAda racavAnI yojanA karI hatI e yojanA siddha thaI nathI. saMcAlakoe temanI A bhAvanAne A vidyAlayamAM mUrta karavAno prayAsa karavo joIe." temaNe vadhumAM kahyuM hatuM ke "dhanADhya puruSo ochA thatA jAya che ema kahevAya che. dhIme dhIme kara vadhato gayo che ane dhIme dhIme mAlamilakatano moTo bhAga sarakAra tenA hAthamAM laI leze e vAta sAcI che. AthI jemanI pAse dhana che temaNe potAnI hayAtI daramiyAna sArI evI rakamanuM dAna karavuM joIe. vaLI vidyAdAna jevuM bIjuM ekeya dAna nathI. eTale A dizAmAM jaina samAja dAnano pravAha vaheto karaze evI AzA che." AvI rIte AcAryazrInI nizrAmAM traNa divasanuM bharAyeluM A snehasaMmelana khare ja "aitihAsika saMmelana" tarIke oLakhAya tevuM banyuM A pachI AcAryazrInI pravRtti dina-pratidina vikasatI rahI. ziva, bhAMDupa vagere sthaLoe preraka pravacano ApI AcAryazrI thANAmAM padhAryA. mAgasara zudi dazamathI be mahinA sudhI AcAryazrIe Page #106 -------------------------------------------------------------------------- ________________ yugadA AcArya zrI vijayavallabhasUrIzvarajI 71 thANAmAM sthiratA karI upadhAna karAvyAM. upadhAnamAM AcAryazrIe sUtaranI mALAno sudhAro karyo. upadhAna tapasamitie mALAnA ghI bolanAranI IcchA mujaba ghInI bolInI upaja sAdhAraNamAM laI javAno TharAva karyo. mahA zudi cothanA dine mALAropaNanI vidhi thaI ane upAdhyAya zrI samudravijyajIne AcArya-padavI ApavAmAM AvI. A badhA prasaMgoe janatAno utsAha sAro hato. - thANAthI AcAryazrI goDajInA upAzraye padhAryA. phAgaNa mahinAnI zarUAtamAM AcAryazrIe jaina siddhAMtonA pracAra mATe "pustaka prakAzana phaMDa" zarU karAvyuM. phAgaNa zudi nomanA dine jaina dharma aMge pAzcAtya vidvAnoe pravacana karyo ane jaina siddhAMtonA pracAra mATe vidvAnonI samiti nImavAnuM sUcana karyuM. phAgaNa vadi bIjanA divase AcAryazrI sAthe cAlIsa cAlIsa varSa rahelA AcArya samusUrijIe paba javA mATe vihAra karyo. utkarSa kaMDa mATeno pracAra jorazorathI zarU thayo. dhanajI TITanI sabhAmAM bahenoe baMgaDIo ApI. pATaNa jaina maMDaLa bilDiMgamAM esI bhAIoe be hajAra rUpiyA bhegA karavAnI pratijJA lIdhI. AcAryazrIe galIe galIe pravacano karyA. AjhAda medAnamAM cAre phirakAnA Azraye majura-saciva zrI zAMtilAla zAhanA adhyakSapade mahAvIra jayaMtInI ujavaNI thaI. A prasaMge AcAryazrIe jinezvara deve batAvela ahiMsAdharmane AcaraNamAM makavAno upadeza Apyo. jainonA utkarSanI moTI yojanA mATe zrI kapuracaMda mahetA tathA zrI sohanalAla dugaDajIe moTI rakama ApavAnI taiyArI batAvI. caitra vadi caudazanA roja AcAryazrIe luhAracAlanI virATasabhAmAM dArUtyAga para preraka pravacana karyuM. A prasaMge zrI maMgaLadAsa pakavAsA, tema ja bIjA jANItA gRhasthoe hAjarI ApI hatI, AcAryazrIe jaNAvyuM: "dharma-zAstro pukArI pukArIne kahe che ke khoTAM sAdhano ane pINAM manuSyane durgatine paMthe dhakele che. evo doSita manuSya potAnuM nukasAna kare che ane potAnA kuTuMbano, samAjano ane rASTrano uccheda kare che. mATe bUrI Adatone choDI do. manuSyamAM manuSyatva hoya to durgatine paMthe laI jatI vastuo choDI devI ghaTe. AtmatatvanA vikAsanI ADe AvatI badhI vastuone choDI do. paradezIo vidAya thayA enI sAthe dArU paNa javo joIe. koI paNa jAtano nazo nAzakAraka che." AcAryazrIe vadhumAM kahyuM ke, "huM paMjAbamAM aMbAlA zaheramAM hato. tyAM mane paMDita motIlAla naheruno bheTo thaI gayo. vArtAlApa daramiyAna meM temane pUchyuM ke "tame dezane AjhAda karavA bahAra paDyAM cho to pachI paradezI sigAreTa kema pIo cho ?' tarata ja motIlAlajI e sigAreTa pheMkI dIdhI ane sigAreTa na pIvAnI pratijJA lIdhI. pachI paMDita motIlAla naherue eka jAhera sabhAmAM kahyuM hatuM ke atyAra sudhI huM akakala gumAvI beTho hato paNa eka jaina munie akkala ApI." zrI ke. ke. zAha ane zrI popaTalAla zAha vageree paNa A prasaMge preraka pravacano karyA hatAM. AcAryazrIe vAlakezvaramAM sthiratA karI. vaizAkha vadi trIje zrI mahAvIra jaina vidyAlayamAM manuSyajanmanI durlabhatA' ane bIje divase jainonI ekatA' upara AcAryazrIe preraka ane ubodhaka pravacana karyuM. udyogagRho kholavAno AcAryazrIe anurodha karyo. vaizAkha zudi pAMcamathI dazama sudhI zrI mahAvIra jaina vidyAlayamAM AcAryazrIe bodhaprada pravacano karyo. 340 mUtionI aMjanazalAkA vidhi karI pAyadhUnIthI AcAryazrI bhAyakhalA padhAryA. cAritramahotsavano bhavya kAryakrama thayo. samAraMbhamAM pramukhapade zrI zreyAMsaprasAda jaine AcAryazrIne "hIraka mahotsava graMtha' arpaNa karyo. cAre phirakAomAM ekatA Page #107 -------------------------------------------------------------------------- ________________ 72 AcArya vijayavallabhasUri smAraka graMtha vadhAravA tema ja svadharma baMdhuonA utkarSa kAje eka samiti racAI. ASADha mahinAmAM paisA phaDanI yojanAnI jAherAta karI. AcAryazrInI preraNAthI zrI mahAvIra jaina vidyAlayane sArI Arthika madada maLI. zrI kapuracaMda nemacaMda mahetA, zrI jhaveracaMda nemacaMda mahetA ane zrI kevaLacaMda nemacaMda mahetA tathA temanA kuTuMbIjanone tathA anya dAtAone abhinaMdana ApavAno samAraMbha tA. 14-10-1953nA roja zrI mahAvIra jaina vidyAlaye yoyo ane bIje divase AcAryazrI saMsthAmAM birAjamAna hoI zeTha zrI kasturabhAI lAlabhAI vaMdanArthe AvyA saM. 2010 kArtika sudi bIje AcAryazrInI 84mI janmajayaMtI prasaMge DaoN. jIvarAja mahetA, zrI nAthAlAla parIkha vageree suMdara pravacano karyA. copATI uparanI totera saMsthAonA upakrame zrI esa. ke. pATIlanA adhyakSapade jAherasabhAmAM AcAryazrInI prazasti thaI AcAryazrIe kahyuM, "huM jaina nathI. bauddha nathI, vaiSNava nathI, zaiva nathI, hiMdu nathI, muslima nathI; huM to paramAtmAne zodhavA mATenA paMtha para AgekUca karavA mAgato eka mAnavI chuM. Aje saune zAMti khape che paNa zAMti mATe sau prathama ApaNA ja manamAM zodha thavI joIe." ghATakopara jatAM AcAryazrInI aNilAgraMthInI vyAdhi ugra svarUpa letAM cikitsA ane sAravAra mATe tA. 21mI DiseMbara 1953nA roja zrI mahAvIra jaina vidyAlayamAM padhAryA. saMsthAmAM ane bIjA aneka sthaLoe AcAryazrInI dardazAMti mATe aMtarAyakarmanI pUjA ane samUhaprArthanAo thaI. saMsthAnA kAryavAhakoe athAka mahenata zarU karI. niSNAto dvArA upacAra zarU karyA ne svAthyamAM saheja sudhArA thayo. DaoN. je. ke. mahetA, ema. DI., ema. Ara. sI. pI. (laMDana), Do. zAMtilAla ena. zAha, ema. DI. ane DaoN. mohanalAla hemacaMda zAha, ema. bI., bI. esa., DI. TI. ema. (DablIna), tema ja AcAryazrInI prakRti ane zArIrika sthitithI varSothI paricita vaidarAja zrI vADIlAla maganalAla vaidya zazraSAmAM hAjara hatA. muMbaInA siddhahasta niSNAta dAktarone rUbarU bolAvI teonI salAhasUcanA anusAra upacAra zarU thayA. tA. 10-1-1954nA roja AcAryazrInI tabiyata tathA sAravAra aMge vicAraNA karavA jaina samAjanA AgevAna kAryakartAonI sabhA maLI. je vakhate be samiti nImavAmAM AvI. upacAra samiti upara zrI bhogIlAla leheracaMda jhaverI, zrI sAkaracaMda motIlAla mULajI, zrI kAMtilAla IzvaralAla, zrI udayabhANa premacaMda, zrI hajArImala caMdrabhANa, zrI ratanacaMda cunIlAla dAlIA, zrI phulacaMda zAmajI, zrI zAMtilAla maganalAla zAha, zrI kapuracaMda mANekacaMda, zrI ratanacaMdajI suMdaramalajI ane maMtrI tarIke zrI caMdulAla sArAbhAI modI ane zrI caMdulAla vardhamAna zAhanI nimaNUka karavAmAM AvI. tabIbI salAhakAra maMDaLa upara Do. je. ke. mahetA, ema. DI., ema. Ara. sI. pI. (laMDana), - mukunda ke. parIkha, epha. Ara. sI. esa. (iMgleMDa), DaoN. kItilAla malakacaMda bhaNazALI, ema. DI. ema. Ara. sI. pI. (laMDana), DaoN. hIrAlAla ke. DaoNkaTara, epha. Ara. sI. esa. (iMgleMDa), DaoN. zAMtilAla ena. zAha, ema. DI., DaoN. mohanalAla hemacaMda zAha, ema. bI. bI. esa., DI. TI. ema. (DablIna) ane vaidarAja zrI. vADIlAla maganalAlanI nimaNUka karI. - dAktarI niSNAtonI salAha dhyAnamAM laI sAravAramAM prasaMgopAtta pheraphAra karavAmAM AvatA hatA. divasamAM traNacAra vakhata DaoNkaTaroe AcAryazrInI zArIrika tapAsa ane upacAra karavAnuM cAlu rAkhyuM. - jaina samAjanA AgevAnonI nImela upacAra samiti tA. 13-1-1954nA roja maLI ane homiyopathI sAravAra thoDA divasa mATe zarU karavAnuM nakkI thayuM. homiyopathI ane elopathInA niSNAta Page #108 -------------------------------------------------------------------------- ________________ yugadaSTA AcArya zrIvijyavallabhasUrIzvarajI DaoN. ela. DI. dhaLe, ema. DI. nI sAravAra zarU thaI. dinapratidina sudhAro jaNAto gayo. zrI mahAvIra jaina vidyAlayamAM padhAryA tyArathI AcAryazrInI sarvazreSTha sAravAra thAya ane temanuM svAthya ekadama sudhare te aMgeno saMsthAnI vyavasthApaka samitino Adeza dhyAnamAM laI sarva kAryavAhI karavAmAM AvI hatI. teozrInA svAthya aMge dezaparadezathI AvatA tAra tathA patronA yogya pratyuttara turata ApavAmAM AvatA hatA. AcAryazrInI lokapriyatAne kAraNe dararoja hajAro bhakto saMsthAmAM teozrInA darzanArthe AvatA hatA. A samaya daramiyAna saMsthA tIrthadhAma banI gaI hatI. dAkatarI upacAra mATe jarUrI sarva sUcanono barobara amala karavAmAM Avato hato. dinapratidina tabiyatamAM paNa sudhAro cAlu rahyo. AcAryazrI vijayasamudrasUrijI borasadathI ugra vihAra karI zrI mahAvIra jaina vidyAlayamAM AcAryazrInI zuzraSAmAM hAjara thayA. ghATakoparamAM upadhAnanA tapasvIo ane saMghane AcAryazrIe sAvadhAna rahevAno anurodha karI kahyuM, "muMbaIne zrIsaMghe khyAla rAkhavo joIe ke zrI mahAvIra jaina vidyAlaya eka baoNkiMga che paNa e mahAvIra jaina vidyAlaya je yunivarsiTInA svarUpamAM hoya to dhArmika ane sAMsArika be prakAranI zikSAno pracAra sulabha thaI zake. e vinA jaina samAjanI dazA saMpUrNa rIte sudharavI muzkela che. zrAvakasamudAya bhUkhyo na rahe ane keLavaNI vinA koI na rahe e vastu para dhyAna ApavuM joIe." saM. 2010nA caitra zudi ekamanA roja pU. AtmArAmajI mahArAjanI 11mI jayaMtI zAnadAra rIte ujavAI citra zadi terazanA dine muMbaI sarakAranA keLavaNI khAtAnA pradhAna zrI dinakararAva dezAInA pramukhapade mahAvIra jayaMtI prasaMge "ahiMsA dina nI ujavaNI thaI. jeTha vadi bArazanA dine AcAryazrI samudrasUrijIe "zikSaNa dvArA samAjano abhyadaya" e viSaya upara mananIya pravacana karyuM. ASADha zudi bArasanA roja AcArya tulasI AcAryazrI ne maLavA vidyAlayamAM padhAryA. Aso vadi trIje vidyAlayamAM vidyArthIo samakSa AcAryazrIe kahyuM, "vidyAprAptinuM mukhya dhyeya satya samajavAnuM ane satyanuM AcaraNa karavAnuM che. vidyA prApta karI teno upayoga samAjanA kalyANamAM ane dharmedvAramAM karavo e ja mahAna saguNa che." AcAryazrIne zakti anusAra haravApharavAnI chUTa maLI ane dararoja savAramAM vAlakezvara darzanArthe javAno kAryakrama lagabhaga doDha mAsa cAlu rahyo. varSARtu zarU thatAM A kAryakrama baMdha thayo. A samaya daramiyAna tabIbI salAhakAra maMDaLanA dAkataro niyamita rIte AcAryazrInuM svAthya tapAsavA AvatA hatA ane sudhArA pratye saMtoSa vyakta karatA hatA. AcAryazrInI saMsthAmAM sthiratA hovAthI dAkatarI lAInanA jUnA vidyArthIo haMmezAM madada ApavA tatpara hatA. A rIte julAInA aMta sudhI cAlyuM. AcAryazrInI zArIrika sthitimAM savizeSa sudhAro ke roga taddana nAbUda na thayela hovAthI upacArasamiti bolAvavAmAM AvI hatI; je vakhate upAyomAM pheraphAra karavA aMge judAM judAM sUcano thayAM. A samitie paryuSaNa parva pachI pharI maLI punaH vicAraNuM karavAnuM nakkI karyuM. thoDA divaso sudhI sAravAra ane upacAra cAlu rAkhyA. dAkataroe niyamita AvI zArIrika tapAsa cAlu rAkhI. AcAryazrInI zrI mahAvIra jaina vidyAlayamAM sthiratA daramiyAna tabIbI maMDaLanA dAkataroe koI paNa jAtanA saMkoca vinA samagra zakti ane nANAMnA bhoge sevA apa che. tabIbI maMDaLanA dAkataroe rAtre ke divase game te samaye, samayanI anukULatA hoya ke na hoya, chatAMye AcAryazrInA svAthya mATe tarata ja rUbarU AvI pUratI kALajI rAkhI hatI. DaoN. jayaMtilAla caMdulAla zrophe mahinAo sudhI saMsthAmAM ane pachI IzvaranivAsamAM dararoja eka vakhata niyamita jaIne sevA ApI hatI. petholaoNjisTa DaoN. zAMtilAla ena. zAhe saMsthAmAM AcAryazrInI sthiratA daramiyAna ane pachI paNa mahatvanI sevA ApI hatI. Page #109 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha tabIbI maMDaLanA dAkataro uparAMta DaoN. jI. vI. dezamukha, Do. evI. bAlIga, DaoN0 nAthubhAI paTela, DaoN. jAla paTela, 50 zivazarmA, DaoN. DI. jI. modI, DaoN. ravIndra motIcaMda kApaDIA, DaoN. pannAlAla zAha, DaoN0 sTora, DaoN. rasikalAla zAha tathA bIjA dAkataroe AvI vinAsaMkoce sevA arpI hatI. vaidarAja zrI vADIbhAIe vaDodarAthI AvI AcAryazrInI barAbara sAravAra thAya te mATe saMsthAmAM rahI khaDe page sevA ApI hatI. tA. 17-5-1954nA divase zrI mahAvIra jaina vidyAlayamAM sthiratA daramiyAna AcArya zrIvijayavallabhasurIzvarajIe "zrI mahendra jaina paMcAMga" aMge nIce pramANe abhiprAya mokalI Apyo hatoH jaina samAjanI paristhitinuM avalokana karatAM amo evA abhiprAya upara AvyA chIe ke je dhArmika kAryonAM muhUrtAdino samaya barAbara sAcavavo hoya, tithi aMgenuM anekTa dUra karavuM hoya ane jAhera tahevAronI ujavaNI badhAe sAthe maLIne karavI hoya to dareka phIrakAe A paMcAMgane mAnya rAkhavuM joIe. jo Ama thaze to ApaNe sahakAra ane saMgaThananI dizAmAM eka moTuM pagaluM bhareluM gaNAze." tA. 12mI oNgasTanA roja AcAryazrIe sthaLa badalavA icchA darzAvI ane zrI kAntilAla IzvaralAlanA nivAsasthAne gayA. upacAramAM pheraphAra karavAnI AcAryazrInI IcchAne mAna ApI paMjAbathI vaidyarAjane bolAvavAmAM AvyA. AcAryazrIne chellA traNa cAturmAsa daramiyAna zrI mahAvIra jaina vidyAlayamAM sthiratA karavAnA aneka prasaMge upasthita thayA. jIvanane suphalita ane susArthaka karanAra AcAryapravaranI A chellI sthiratA jaina samAja ane A saMsthAnA ItihAsamAM sImAcihna banI rahe che. AcAryazrIe saMvatsarI prasaMge nIceno saMdezo pAThavyo : "saMvatsarInA A mahAna divase kSamA, dayA, dAna, saMgaThana ane sAdharmika bhakti vagere guNone tame tamArA jIvanamAM utArazo. AjanA A mahAna divase caturvidha zrIsaMgha pAse huM evI AzA rAkhuM chuM, ke Apa vahelAmAM vahelI take "jaina yunivarsiTI" UbhI karazo. AjanA dine "kSamA vIrasya bhUSaNam'nuM sUtra hRdayamAM utArI sau koIne kSamAvI ane kSamA ApIne nirmaLa AtmakalyANa sAdhaje." vaidarAja zrI datta zarmAe kahyuM, "nADInA sarasa dhabakArAmAM teozrInA ujajavaLa cAritrazIla jIvananA pratibiMbo UpasI Ave che." tyArabAda agraNIo AcAryazrI pAse AvyA. paMjAbanuM nAma nIkaLatAM AcAryazrI nAnA bALakanI jema dhruske dhruske raDI paDyA hatA. temaNe jaNAvyuM "cAturmAsa bAda pAlItANA dAdAnA darzana karIne paMjAba tarapha vihAra karavAnI bhAvanA che. paNa e bhAvanA pUrNa thaze ke ?" ATaluM bolatAM e gamagIna banyA ane pachI sarvane mAMgalika saMbhaLAvyuM hatuM. tA. 19-9-1954nA roja AcAryazrIe jaina tatvajJAnano aMgrejI bhASAmAM anuvAda thAya te mATe anurodha karyo. sAhitya saMmelana bharavAno vicAra paNa pragaTa karyo. " saM. 2010nA bhAdaravA vadi dazama ne maMgaLavArano dina hato. sAMje pAMca vAge vaidarAja AvyA. AcAryazrInI nADI tapAsI. AcAryazrIe vaidarAjane karmanuM tattvaciMtana samajAvyuM. dUdha pIvAnI AcAryazrInI aruci hovA chatAM AgrahathI thoDuM dUdha pIdhuM. "kalyANamaMdira' sAMbhaLI, pratikramaNa saMthArAporasI karI AcAryazrIe ArAma levA mAMDyo. rAtre sADA daza vAge AMkha khUlI gaI. thoDuM zarIra dabAvatAM jarA nidrA AvI gaI. sADA agiyAra vAge pharI AMkha khUlI gaI pAsuM pheravI AcAryazrI pAchA sUI gayA. rAtre be vAgyA. nidrA na rahI. AcAryazrIe covIsa bhagavaMtonA nAmonuM smaraNa karyuM. navakAra maMtro Page #110 -------------------------------------------------------------------------- ________________ yugadarza AcArya zrI vijayavallabhasUrIzvarajI 75 bolavA lAgyA. pAse sUtelA munizrI jinabhadravijayajI jAgI UThyA ane AcAryazrIne kahyuM, "sAheba, pratikramaNane vAra che. be vAgyA che." AcAryazrI vizeSa asvastha jaNAyA. badhA munimahArAje gurudevanA caraNamAM AvyA. navakAramaMtro uparAuparI saMbhaLAvavA mAMDyA ane rAtre 2-2 miniTe jaina dharma ane samAjane pragatizIla banAvavA mATenI jayota pragaTAvanAra pU. zrIvijayAnaMdasUrIzvarajI mahArAjanA ziSya pU. AcAryazrI vijayavallabhasUrIzvarajIno jIvanadIpaka bujhAI gayo. AcAryazrInA kALadharmanA samAcAra bhAratanA khUNe khUNe prasarI gayA. lAkhono lADIlo paMjAba kesarI lAkhonAM haiyAmAM kapAta macAvI svarge saMcaya. AMkho AMsu vahAvI rahI. heyehaiyuM AkraMda karI kahyuM. muMbaInI dharatI upara to jANe gamagInInAM vAdaLa ekAeka UtarI AvyAM. jUnA, navA tathA jANItA sarva sAmayikoe taMtrIlekho dvArA tema ja bIjI rIte AcAryazrIne anupama aMjali ApI. tAra ane TapAlanA thokaDethokaDA zrI mahAvIra jaina vidyAlaya, zrI jaina zvetAMbara konpharansa vagere saMsthAo upara AvavA lAgyA. koI e eozrIne paMjAbanA racayitA tarIke oLakhAvyA. vyaktie ane samaSTie aMjali ApI. are, prakRti paNa bhUlI nahIM. gagananA prabhAkare eozrInA bhavya AtmAne AvakAravA devavimAna jevuM tejanuM kuMDALuM racI potAnA prAMgaNane vibhUSita karyuM. koIe AcAryazrIne AryasaMskRtinA utkarSamAM potAno phALo ApanAra tarIke paNa gaNAvyA. koIe lakhyuM, "AvA ArSadRSTAo dareka dharmamAM yuge yuge pAko, jethI Atmamukti ane sAcI mAnavatA mATenA khudAI mArgamAM prakAza pAtharatI jayota vadhu vikasita bane." sAthe AcAryazrInA adharA rahelAM kAryone yAda karI te pUrAM karavAnI pharaja ApaNI che evuM kahyuM "vallabhavidyAlaya raco "nI mAgaNI thaI koIe emane mahAna keLavaNIkAra " gaNAvI jaina yunivarsiTInI temanI atRpta IcchA pUrI karavAnI himAyata karI. sara parasotamadAsa ThAkoradAsane adhyakSasthAne lagabhaga 160 saMsthAonA upakrame muMbaImAM AjhAda medAnamAM AcAryazrIne bhavya aMjali apAI vikhyAta vaktAoe emanAM jIvanakAya upara prazaMsAne puSpa caDhAvyAM. sarvAnumate TharAva pasAra thayoH "jaina samAjanA jyotirdhara, saccAritracUDAmaNI, paMjAba kesarI AcArya zrI vijayavallabhasUrijInA budhavAra tA. 22-9-1954nA roja thayelA svargArohaNathI bhAratane eka mahAna vibhUtinI khoTa paDI che teozrIno upadeza samagra samAja tathA rASTrane mArgadarzaka banI rahe che. keLavaNInA kSetramAM teozrIe aneka saMsthAo dvArA advitIya kArya karI preraNA ApI che. ApaNe teozrInA upadezanA anugAmI banIe evI zAsanadeva pratye A sabhA prArthanA kare che." AcAryazrInA jIvananI mananI chellI prakriyA zuM haze e to jJAnI ja kahI zake. mAnavabuddhino e viSaya nathI. vaDodarAno chagana nAmano nAno bALaka pU. AtmArAmajI mahArAjanA prabhAva nIce AvI dIkSA le che. TheraThera vihAra karI paMjAba pahoMcI pU. AtmArAmajI mahArAjanuM svapna siddha karavA prayatno kare che. jIvananI pratyeka paLa jaina zAsananA abhyadaya mATe vAparavA Icche che, lAhoramAM AcArya padavI svIkAre che, aneka mAnavone preraNA Ape che, ekatA mATe aneka pracAra kare che, mAravADamAM navajAgRtinuM pUra ANe che, sAdhusamudAyamAM paNa ekatA mATe prayAsa kare che, pharI pAchA paMjAba jAya che ane tyAM paNa dharmano ane dharmasAhityano pracAra kare che, komI ramakhANo jue che, aneka sthaLoe vihAra karatA karatA zatruMjayanI yAtrA karI muMbaI padhAre che. AvI aneka pravRttio karI preraNA Ape che. dravya, kSetra, kALa ane bhAvano khyAla rAkhI samAjamAM navacetana ANanAra, keLavaNIno pracAra karanAra, samaya-jJa AcAryazrIno deha kALanA dharmane vaza thAya che. kALa kALanuM kAma kare che. mAnavI Page #111 -------------------------------------------------------------------------- ________________ S AcArya vijyavallabhasUri smAraka graMtha mAnavInuM kAma kare che. saMsAranI A ghaTamALamAM aneko AvyA che, Ave che ane Avaze. AcArya zrIvijayavallabhasUrijInA nAme oLakhAto deha nAza pAme che paNa AcAryazrInuM kArya ne teozrIno jIvanasaMdeza ApaNI pAse che. vimatu sarvanAtanI bhAvanAno amala karIne emanuM kArya e vastu siddha kare che ke AcAryazrIe potAnuM kartavya pUrepUruM adA karyuM che. AvA yugapuruSa mATe mRtyu mRtyu nathI hotuM. evA parama AtmAnI zAMti se koIe vAMchavI rahI. AcAryazrInA smAraka mATe aneka yojanAo thaI che, A yojanAo kAryasvarUpa paNa pAmI che paraMtu teozrInuM sAcuM smAraka to teozrInA jIvananA saMdezane, Adarzane anurUpa ApaNuM jIvana ghaDavAnuM che. divasarAta vIte che. kALano pravAha vicitra rIte satata vahyuM jAya che. A saMjogomAM mAnavI potAnuM kartavya adA kare ane eka paLane paNa nirarthaka vyaya na kare te mahatvanuM che. mahAna mAnavI janme che, jIve che, preraNA Ape che. A preraNA je ApaNA jIvanane unnata banAvavAmAM niSphaLa nIvaDe to doSa ApaNo che. AcAryazrInI corAzI varSanI vayanI jIvanayAtrA sAthe ApaNA sAmAjika, Arthika, rAjakIya ane dhArmika jIvananA pravAho saMkaLAyelA che. AcAryazrInuM ghaDatara ane enI vikAsakathA ApaNane e rIte preraNA Ape che. A preraNA ApaNA jIvanane dhanya banAvI zake eTalI enAmAM tAkAta che. A tAkAtane ApaNe pichANavI rahI ane temaNe upadezelA dharma pramANe vartavuM rahyuM-to ja temanuM sAcuM smAraka karyuM gaNAze. to ja kaThina tapazcaryA dvArA temaNe karelI samAjanI sevAno yogya badalo Ayo gaNAze. coryAsI varSa jeTaluM lAMbu AyuSya AcAryazrI ApaNI vacce jIvyA. jo ke kALagaNanAmAM coryAsI varSano kAMI hisAba nathI, paraMtu A varSo daramiyAna AcAryazrI je kAMI karI gayA, je kAMI vAraso ApaNA mATe mUkI gayA te amUlya che. ApaNuM kartavya e vArasAne yogya banavAnuM che. ApaNAthI e banaze ? ane AcAryazrI saMsArI jano mATe ja sarva kAMI karI gayA evuM nathI. jeoe saMsAra choDyo che, jeo jagatanA sarva sukhopabhogano tyAga karI AtmakalyANanA paMthe paDyA che, tevA sAdhu-mahAtmAone paNa temaNe eka navIna aMgulinirdeza karIne kahyuM che ke sAdhuonuM kartavya mAtra potAnA AtmAno utkarSa karavAmAM ja praryApta thatuM nathI. potAnI AsapAsa ajJAna rUpI je ghora aMdhakAra pravarte che tenA nAza mATe, saMsArIjanonA sAmAnya duHkhone samajI tene haLavAM karavA mATe paNa temaNe satata prayatnazIla rahevuM joIe. vaLI AcAryazrI daDhapaNe mAnatA hatA ke prema, udAratA, dayA, karuNA, paraspara Adara, kSamA, namratA, nirbhayatA, AMtarabAhya pAvitrya vagere guNothI ja samAjano utkarSa thAya, samAjane TakI rahevA mATe A guNo anivArya che, nahitara teno nAza ja thAya. ane ethI ja potAnA samagra jIvana daramiyAna samAjanA A guNo vikasAvavA mATe emaNe kArya karyuM. Ama karatAM emane aneka muzkelImAMthI pasAra thavuM paDayuM haze, pote je kAMI mAne che, Acare che, te lokonA hRdayamAM ThasAvavA mATe athAka zrema paNa karavo paDyo haze, chatAM pote potAnA niNita kAryamAMthI tasubhAra paNa pAchA haThyA nahi. ApaNe joIe chIe ke emanA e kAryanA mIThAM phaLa Aje pratyakSa jaNAI rahyA che. - bhAratavarSa kadI mahApuruSa vihoNuM rahyuM nathI. mahAvIra, buddha, gAMdhI jevA parama puruSonuM sAnidhya emane sadAya sAMpaDayuM che. temanA AvA sAnidhye dezane UjaLI keDI para lAvI mUkyo che. ApaNA AcArya zrI vijayabhasUrijI paNa mahApuruSonI A paraMparA paikInA eka hatA. emaNe potAnA sukRtyothI samAjanuM ane dezanuM nAma ujajavaLa karyuM che. samAjanuM ane dezanuM e saubhAgya che ke emane AMgaNe AvA parama puruSo-yugapuruSo janme che ane samAjanA uddhAranuM potAnuM avatArakRtya pUrNa karIne paramadhAmane pAme che. ApaNe temane lAkha lAkha vaMdana ho ! Page #112 -------------------------------------------------------------------------- ________________ jIvana ghaDanArAM paribaLo koIpaNa mAnavInA saMpUrNa vyaktitvane pArakhavuM e dhArIe eTale sahelI vAta nathI, ane emAMye mahAna puruSane ApaNe bahu alpa aMze samajI zakIe chIe. mahAna puruSo ja mahAna puruSone sArI rIte samajI zake che ema kahIrAM to kadAca vadhAre sAcuM lekhAze. mAnavI pote mahAna che ke saMjogoe tene mahAna banAvyo e paNa nakkI karavuM ati kaThina che; paNa saheja UMDo vicAra karatAM lAge che ke mAnavI ane saMjogo bano bhinna rIte nahi paNa sAthe ja vicAra karavo joIe. keTalIkavAra mAnavI saMjogone ghaDe che ane keTalIkavAra saMjogo mAnavIne ghaDe che. mahAna puruSa moTe bhAge pote ja saMjogomAM palaTA lAvato hoya che, samakAlIna saMjogono taTastha daSTie vicAra karato hoya che ane chevaTe kSatio dUra karI tene nUtana svarUpa arpato hoya che. AcArya zrIvijayavallabhasUrinA jIvanamAM temanA vyaktitvanI ane samakAlIna saMjogonI paraspara saMmizrita asara nihALavA maLe che. saMjogo je rIte AvyA te rIte AcAryazrInA jIvananuM ghaDatara thayuM. ane saMjogoe je paristhiti janmAvI e paristhitimAM AcAyaeNzrIe aneka AghAta-pratyAdhAto janmAvyA. pariNAme potAnA jIvanakALa daramiyAna je sudhArAo mATe AcAryazrI jhajhumyA e sudhArAo Aje siddhAMta ane vyavahAranA svarUpamAM svIkArAI cUkyA che. samAjamAM vyAvahArika keLavaNInI sAthosAtha dhArmika keLavaNInI jarUra che; saMkacita jJAtivAda varavikraya ane kanyAvikrayanI prathA, bAramuM tema ja bIjAM jamaNavAro vagere anacita che. teozrIe rajU karelI A hakIkato samAjamAM Aje ravIkArAI gaI che. AjhAdI mATe aneka yugo sudhI hiMdanI janatAe laData ApI. A laDatanAM svarUpa aneka hatAM. arajIyuga, vinIyuga, dAdAbhAI navarojIyuga, tilakayuga vagere yugoe potapotAnI rIte phALo Apyo. koMgresamAM gAMdhIjIno yuga, asahakArayuga, mIThAnA satyAgraha, savinaya kAnUnabhaMga, vyaktigata satyAgraha, beMtALIsanI lokakrAMti, subhASabAbunI kAmagIrI, hiMda AjhAdaphoja ane 1947nI svAtaMtryaprApti--ApaNI rASTrIya tavArIkhanA A tabakakAo AjanI peDhIne hamaNAM banI gayelI ghaTanAo lAge, paNa navI peDhIne to enI kalpanA ja karavAnI rahI. vartamAnakALa jhaDapathI bhUtakALa banI jAya che, ane ene bhUtakALanI tavArIkha banatAM vAra nathI lAgatI. ApaNe sAmAnya mAnavI jIvananI avadhathI badhI vastuone mApIe chIe. bhUtakALanA vArasAne jhIlI, vartamAnamAM jIvI bhaviSyakALa tarapha kuca karIe chIe. samAjanuM svarUpa badalAtuM jAya che. dravya, kSetra, kALa ane bhAvanI enA upara acUka asara paDe che. AcAryazrIno corAzI varSano jIvanakALa; A kALa daramiyAnanAM sAmAjika, Arthika ane rAjakIya jIvananAM paribaLonI AcAryazrI ane samAja para thayelI asara; A badhuM samajIe to ja emanA jIvananuM mUlyAMkana ApaNe karI zakIe ane emanI vikAsakathAnA UMDANono saMpUrNa tAga pAmI zakIe. saM. 1927thI saM0 2010-11no samaya laIe. A kALe navo jamAno zarU thayo hato. eka aMgreje jayAre rASTrIya koMgresanI sthApanA karI tyAre eNe bhAgye ja ka95nA karI haze ke A koMgresa aMgrejo "hiMda choDI jAya"no nAda gajavaze. zrI dayAnaMda sarasvatIe AryasaMrakRti upara bhAra mUkI hiMdu saMskRtine navI rIte cakAsI. zrI buTerAyajI ane pU. AtmArAmajI mahArAje vahAvelA sAMskRtika Page #113 -------------------------------------------------------------------------- ________________ 78 AcArya vijayavallabhasUri smAraka graMtha pravAhonI vyApaka asara heThaLa muni zrIvalabhavijyajIe jJAnapracAranI preraNA jhIlI ane jJAnapracArane ja potAnuM AjIvana kRtya gaNuM e mATe jIvananA atakALa sudhI jhUjhayA. mahArASTramAM gopAlakRSNa gokhale, rAnaDe ane pachI karve tathA lokamAnya tilaka ane bIjAo thayA. gujarAtamAM paNa A yuganI asara thaI. muMbaI paNa A asarathI mukta na hatuM. kilaoNka phArbasanA nAma ThaLa phArbasa sabhA, gujarAta varnAkyulara sosAyaTI (atyAranI gujarAta vidyAsabhA) ane enA dvArA keLavaNIno pracAra thayo; kavi dalapatarAma, sudhAraka kavi narmada, vivecaka navalarAma ane durgAzaMkara mahetAjIno samaya, ane emAMthI janma pAmyo te arvAcIna kavitA ane sAkSarono yuga; emAMthI AjanA aneka sAhityapravAho jamyA. A pachI bIjI peDhImAM bhASAzAstrI, kavi ane vivecaka narasiMharAva, kezavalAla dhruva, baLavaMtarAya ThAkora, kavi nAnAlAla vagereno yuga; A yuganI samApti thaI ane ApaNA sAhityamAM gAMdhIjInI asara AvI. A yuga pUro thayo ane e rIte sAhityamAM AjanA samaya najIka ApaNe AvIe chIe. khAdIno svIkAra ane paradezI khAMDano tyAga rAjakIya jIvananI samIkSA karatAM lAge che ke AcAryazrInA jIvanakALa daramiyAna ApaNI laDatanA aneka tabakakAo pUrA thayA. gAMdhIjIe emanA jIvanakAryanI hiMdamAM zarUAta karI e pahelAMnI asaromAM AcAryazrI ghaDAyelA ane A samayanI asara emanA jIvana para thayelI. keLavaNI mATeno utsAha AcAryazrIe gAMdhIjInA purogAmIo pAsethI meLavelo. rAjakIya spaMdanonI asara heThaLa AcAryazrIe khAdI svIkArI ane paMjAbanI jaina koMgresa pAse svIkArAvI. paradezI khAMDa sAmenI jehAdano pravAha AcAryazrIe A samayamAMthI lIdho. AcAryazrI rAjakIya jIvanathI jalakamalavata hovA chatAM tenI asarathI alipta na rahI zakyA. rASTramAM svarAjayaprApti pUrvenI navajAgRti emaNe sva-AMkhe nihALI. tyAra pachI paNa vinobAnI bhU-dAna caLavaLa, saMpattidAna, zaktidAna ane sarvasvadAna vagere paNa teozrIe joyuM. jainonA utkarSa kAje -jIvana para paNa jAte ja prayatna karyo ane te mATe AkarI pratijJA lIdhI. A badhuM batAve che ke dhArmika jIvanane varelA AcAryazrI upara jamAnAnI ThIka ThIka asara hatI. eozrI A asarane jhIlI enA sarjaka pratyAghAto pADatA. | sAmAjika jIvana para rAjakIya jIvananI asara yugothI paDatI AvI che. AcAryazrIe je sAmAjika sudhArAo mATe pracAra karyo e sudhArAo hakIkata tarIke ApaNA jIvanamAM Aje vaNAI gayA che. madhyayuganI aneka asaro ApaNA jIvana para hatI. vyAvahArika ane dhArmika keLavaNInI jarUriyAta ane zrI keLavaNI upara AcAryazrI bhAra mUkatA hatA e AjanA jamAnAmAM vicitra lAge, paNa e samayamAM A ravIkArAyelI vastu na hatI. emanI jehAdanA pariNAme varavikraya, kanyAviye. bAramA-teramAnA rivAjo, agharaNInI nAto vagere aniSToe potAnuM prabhutva gumAvyuM che e hakIkata che. - AcAryazrInA jIvanakALa daramiyAna be mahAna vizvayuddho thayAM ane enI gherI asara samasta jagata upara thaI. pahelA vizvayuddha daramiyAna raziyAmAM krAMti thaI. bhAratamAM videzInI caLavaLa thaI ane mUDIvAdanuM svarUpa vikasatuM gayuM. bIjA vizvayuddha samRddhinI sAthosAtha yAtanAo ApI. A vizvapravAhoe madhyama varga upara gherI asara karI. samAjanA arthataMtranI kAyApalaTa karI nAkhI che. vizvavigraha phugAvo Apyo, baMgALa,no duSkALa Apyo ane samAjanA madhyama varga upara sakhata phaTako mAyaoN jenI asara haju sudhI gaI nathI. Page #114 -------------------------------------------------------------------------- ________________ yugadA AcArya zrIvijayavallabhasUrIzvarajI Ge prathama ane dvitIya vizvayuddhanA pariNAme madhyama varga tUTI rahyo che. madhyama varganI sAmAnya AkAMkSA mUDIvAdI varganuM anukaraNa karavAnI hoya che. A anukaraNa khAdya che paNa kharuM jotAM aMdarathI madhyama varga tUTI rahyo che. A kriyA-prakriyA cAlu raheze to samAjanA madhyama vargane majUravargamAM pheravAI jatAM vAra nahi lAge. AcAryazrIe madhyama vargane jivADavAnI, temanA utkarSanI je vAta karI che. enuM kAraNa e che ke e saMgaThita nathI ane ekatrita avAja uThAvI zake tema nathI. samaya-jJa AcAryazrIe kALanI nADa pArakhI samAjane kALanI sAthe kUcakadama bharato karavAnA zubhAzayathI aneka prayatno karyAM. AcAryazrInI A sevA anupama che ane enuM mUlyAMkana e rIte thavuM ghaTe. jaina sAdhune ane samAjasevAne zI levA devA ? madhyama varganA utkarSanI bhAvanA, keLavaNI ane sudhArA mATenI himAyata--A badhI paMcAta jaina sAdhuo zA mATe kare? AvA prazno svAbhAvika rIte puchAya che. kAraNa ke jainazramaNa potAnA AtmAnA utkarSa mATe ja pravRtti kare che. emanI pravRtti sAMsArika pravRtti nathI. samAjanI sAmAnya samajaNa AvI hovA chatAM jeo vastusthitine sAcI rIte samajI zake che teo to kharAkhara samaje che ke samAjane pragatizIla ane sazakta banAve evAM kAryo mATe samAjane preraNA ApavI e emanI pharaja che. samAja ane saMsthA anyonya pUraka che. jaina saMghanA ApaNA AdarzamAM paNa sAdhu-sAdhvI, zrAvaka-zrAvikAne samAnabhAve prarUpyA che. e cArenA samutkarSamAM ja saMdhano yogakSema che. AcAryazrInA jIvanamAM samAjasevAno A Adarza bhArobhAra jovA maLe che. yugamUrti tarIkeno vikAsa jaina samAja ane jaina saMskRtinI vikAsakathA batAve che ke dezanI anekavidha asarothI e mukta nathI. jainazramaNoe sAhityanI anekavidha sevAo karI che. vividha asaro jhIlatA samAjane yogya mArgadarzana karAvyuM che. kalikAlasarvajJa zrIhemacaMdrAcArya, jagadguru zrIhIravijayasUrijI ane samartha vidvAno mahopAdhyAya zrIyazovijayajI, zrI AnaMdaghanajI mahArAja ane e pachInA aneka mahApuruSoe e sevAne cAlu rAkhI che. A paraMparA samAjathI para che ema kahI zakAya nahi. te te yuganI asaro te te samAja para acUka paDe che. A vAta jaina dharmanI paribhASAmAM kahevI hoya to ema kahI zakAya ke dravya, kSetra, kALa ane bhAvanI asara eka yA bIjA rUpe vyakti ane samAja upara thayA vinA rahetI nathI. A rIte vicAra karatAM lAge che ke AcAryazrI kALanA pravAhanA ane nityanUtana saMjogonA jJAtA hatA. AcAryazrI joI zakyA ke zramaNa saMsthA samAjathI judI nathI. e saMsthAe jo vikAsa sAdhavo haze to eNe paNa kALanA pravAho sAthe vahevuM paDaze. to ja e pragatizIla banI zakaze. AthI ja AcAryazrIe rUDha samAjanA cokaThAmAMthI bahAra jaI te dhArmika keLavaNInI sAthosAtha vyAvahArika keLavaNInA mahattva upara bhAra mUkayo. zrI mahAvIra jaina vidyAlayathI mAMDIne anekavidha vidyAlayo, kaoNlejo ane skUlonI sthApanA karAvI jJAnanI pravRtti karI. A varganA uddhAranI vAto karI. rAjakIya tema ja sAmAjika pareibaLonI sAthe rahI teozrI ' yugamUrti' banI zakayA. AcAryazrI jainazramaNa saMskRtinA prakhara jANakAra evA hovA chatAM teozrI anya saMskRtionuM paNa samagratayA darzana karI zakyA. rAjya tathA samAjanI pravartamAna asarone jhIlI teno paDagho pADI zakyA. sAMpradAyika AMtarakalahonI bAbato paDatI mUkI AcAryazrI sarvagrAhI siddhAMtanA samanvaya kAje prayatna karI tenA purarakartA banyA. rAjakIya paribaLonI samAja upara thatI prabaLa asara prIchI zakelA AcAryazrI janatAne rAjakIya jIvanamAM rasa levA kahe e emanA yugamUrti tarIkenA vikAsakramanI eka kaDI che. enI pAchaLano Page #115 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha zubhAzaya spaSTa che. AcAryazrI samajI zakyA hatA ke rAjakIya lAgavaga vinA samAja taNAI jAya che. eTale koI paNa samAje je sthira UbhA rahevuM haze to rAjakIya pravAhomAM e samAje potAnI tAkAta batAvavI paDaze. yuddhonI asaroe e spaSTa sAbita karI nAkhyuM ke vANiyo vepAre zobhe" e have hakIkata nathI. teozrI spaSTa rIte samajI zakyA ke binasAMpradAyika lokazAhImAM mAnavI kevaLa sAMpradAyika hetuo ane vADAo bAMdhI besI rahe e nahi cAle. sAmAnya tattvonI bhUmikA para AvI samAjamAM navuM ja paribaLa janmAve to ja e jIvI zakaze. AcAryazrInA jIvananI vikAsakathA e rIte vicAravA jevI che. sAmAjika ekarUpatA ane jIvananuM dhyeya - AcAryazrIno jIvanavikAsa uttarottara vadhato rahyo che enI pratIti emanuM jIvanakArya ApI jAya che. AnuM kAraNa e che ke mAnavI jyAre jIvananuM eka mahAna satya svIkAre che ane kALanA pravAhane anukULa banI jIvananuM ghaDatara kare che tyAre jIvananA bIjA pravAho ene mATe anukULa thaIne rahe che. AcAryazrI sAmAnya janasamudAyanI mAphaka mAtra vArasAmAM ja rAcatA hota, mAtra zramaNa saMskRtinA "caMdanagharamAM vasatA hota ane phakta gUjarAtamAM ja vasyA hota to kadAca emanA jIvananuM ghaDatara bAjI rIte thayuM hota ! dIkSA lIdhA bAda AcAryazrI emanA jIvanaghaDataranA samaya daramiyAna paMjAbamAM rahyA. paMjAbamAM jANe ajANe eozrIne samAja sAthe ekarUpa thavuM paDayuM. A samAjanA eka bhAgarUpa banI gayelA AcAryazrIne samAjanA utthAna mATe keLavaNInuM mahattva samajAvyuM. emAMthI aneka pravRttio janmI. paMjAbanA astitva mATe laDatAM laDatAM AcAryazrI nUtana dRSTi ane capaLatA prApta karI zakyA. eka bAju AcAryazrI dravya, kSetra, kALa ane bhAvanI apekSAe vicAratA thayA ane bIjI bAju rAjakIya ane sAmAjika asaro teozrInA jIvana upara paDatI gaI. A rIte emanuM viziSTa vyaktitva uttarottara vikAsa pAmatuM gayuM. jIvanamAM eka satya lAdhI gayuM ane e satyanI upAsanA e ja emano jIvanadharma banI gayo keLavaNIno pracAra e AcAryazrInuM dhyeyabiMdu banI gayuM; A kAraNe eozrInI preraNAthI samAjane lAbhadAyI evI aneka keLavaNI-saMsthAono janma thayo. keLavaNI mATenA AcAryazrInA Agraha samAjamAM aneka pratyAghAto paNa janmAvyA. paraMtu samaya jJa AcAryazrIe jarA paNa svasthatA na gumAvatAM sarvagrAhI samanvayakArI vyaktitvano vikAsa sAdhyo. keLavaNInI aneka saMsthAnI sthApanAthI mAMDIne jaina yunivarsiTI sthApavA aMgenI temanI icchA ane himAyata e AcAryazrInA jIvanakArya ane dazananI eka preraka kathA che. pragatizIla baLa ane keLavaNInA puraskartA corAzI varSanA jIvanakALamAM pratyeka paLa samAjanA zreya mATenI pravRttimAM ane AtmAnA vikAsamAM gALanAra AcAryazrI samAjamAM pravartatAM aniSTo, anyAya ane asamAnatAonA jANakAra hatA, dharmanA saMskAra ane rUDhigata paraMparA vacce bheda che. dhArmika rivAje ke rUDhio ane e rUDhioe janmAvelI paraMparA ane mULa dhArmika siddhAMto vacce mahattvano bheda paDI gayo che ane dhArmika ke dharmamaya jIvana eTale mAtra paraMparA ja nahi e vastu emanA jIvanamAM jovA maLe che. sva. vIracaMda gAMdhI vizvadharmapariSadamAM jaina dharmanA pratinidhi tarIke amerikA jaI AvyA bAda samAjamAM je paDadhA ane pratyAghAto paDelA teno AcAryazrIne parokSa ke aparokSa rIte anubhava hato. emanI anekavidha pravRttioe janmAvelA AghAta-pratyAghAtathI AcAryazrI vAkepha hatA ane eno to AcAryazrIne pratyakSa khyAla hato. A anubhavothI AcAryazrInuM vyaktitva ghaDAyuM hatuM. AcAryazrI bahu ja sArI rIte samajI Page #116 -------------------------------------------------------------------------- ________________ yugadaSTa AcArya zrIvijyavallabhasUrIzvarajI 81 zakatA hatA ke sAmAnya rUDhigata jIvana jIvanAranI samakSa asAmAnya daSTibiMdu rajU karavAmAM Ave tyAre te eno virodhI paDagho pADe che. A manodazA atItamAMthI cAlI Ave che. sAmAnya mAnavI AvA cIlAmAM ja potAnuM jIvana vitAve che. A cIlAmAMthI tamane bahAra lAvavA mATe ghaNI mahenata karavI paDe che. enA mATe dhArmika rUDhi ane bAhya kriyAo e ja chatra banI jAya che. eno bhaMga karanArA pratye e virodhI sUra kADhe che athavA to aNagamo batAve che. samAjanA moTA varganI A manodazA hoya che. A manodazAmAM keLavaNIno pracAra karanAra dharmagurunA kArya pratye zaMkAAzaMkAo sevAya emAM navAI nathI. kazuMka na game evuM A mahArAja karI rahyA che evI manodazAM emanAmAM pedA thAya che ane A sthiti kaMI AjanA yuganI ja nathI. dareka yugamAM Ama banatuM AvyuM che. ardhamAgadhInA sUtrone saMskRtamAM rajU karavA mATe "kalyANastotra'nA racayitA zrI siddhasena divAkarane gaccha bahAra mUkavAmAM kayAM nahotA AvyA ? paraMtu emanA maMtavyono jaina-zramaNoe pAchaLathI ravIkAra karyo. potAnI dRSTinA vikAsane pariNAme AcAryazrI samajatA thayA ke jaina dharmano Adarza game tevo hoya, paraMtu Itara samAja to A dharma pALatA samAjanI raheNIkaraNI ane vicArothI A dharma vize khyAla bAMdhaze. AthI jaina dharmanA nAyaka tarIke AcAryazrI potAnI pharaja mAnatA thayA ke samAjane pragatizIla banAve evAM baLonA je pote puraskartA nahi bane to samAja pAchaLa rahI jaze. A pIchehaThanI asara samAjanA bIjA aMgo upara paDaze. svAmI dayAnaMda sarasvatInA anuyAyIo keLavaNIno kevI rIte pracAra karatA hatA eno dAkhalo AcAryazrI pAse hato. rUDhi-rivAjee janmAvelI praNAlikAomAM je jamAnAnI mAga pramANe pheraphAra nahi thAya to e baMdhiyAra pANI banI jAya. AcAryazrI pAse pU. AtmArAmajI mahArAjano anupama dAkhalo hato. samAjamAM navajAgRti ANavA mathanAra AcAryazrIne khyAla hato ke satya ane yogya mArgadarzana ApavAthI samAjanA ajAgrata vargano virodha vaNanotaryo Ubho thaze paNa pratyAdhAtIonI paravA karyA vinA AcAryazrI mULane pakaDatA ane te ArAdhavA anurodha karatA. AcAryazrInA jIvanakAryanuM A preraka biMdu ApaNe samajIe to emanA jIvanakAryane ane kAryo janmAvela paribaLone samajavuM ati sahela banI jAya. - mananI samatulA jALavI virodhI sUronA AMdolano vacce paNa AcAryazrIe samAjane prAmANika mArgadarzana ApyuM. mAtra dharmano ja pracAra karavAnA saMkucita cokaThAmAMthI bahAra nIkaLI AcAryazrIe dharmanI sAthe sAthe samAjanA utkarSanI paNa vAta karI. jema jema daSTibiMdu vikasatuM gayuM tema tema samAjanA navAM mUlyo ane pragatizIla baLonA pote puraskartA banI zakyA. AcAryazrInI A mahAna sAdhanA pAchaLa kSullaka manovRtti ane svArtha na hovAne kAraNe samAja para enI sArI ane sthAyI asara thaI. Aje jaina samAjamAM je aneka zikSaNa saMsthAo, gurukuLo ane vidyAlayo che tenuM mAna AcAryazrIne phALe jAya che. Ane kAraNe Aje keLavaNInuM pramANa vadhyuM che. AcAryazrInA dRSTibiMdune samajIe to bhUlavuM na joIe ke praNAlikA sAthe prayoganI tAkAta gumAvavI na joIe. je mAnavI, saMsthA ke samAja A tAkAta gumAve che te mRtaHprAya bane che. A rIte jotAM AcArya zrI vijayavallabhasUrijI zabdanA sAcA arthamAM cetanamaya ane AvatI kAla joI zakanArA daSTApuruSa hatA. jaina zramaNo mAtra AtmAnI ArAdhanAmAM ja masta rahe, mAtra rUDha saMskArono pravAha cAluM rAkhe e saMjogomAM ucharelA AcAryazrI AvatI kAla joIne eka kadama AgaLa uThAve che. A kadama uThAvatI vakhate AcAryazrIne saMpUrNa khyAla che ke enA pratyAghAto paDavAnA che; chatAM Page #117 -------------------------------------------------------------------------- ________________ 82 AcArya vijyavallabhasUri smAraka graMtha paNa e makakamatA, dhIraja, khaMta ane sahiSNutAthI kAma kare che ane samAjane AgaLa dhapavA mATe anurodha kare che. dravya, kSetra, kALa ane bhAvane barAbara oLakhI AcAryazrI AgaLa vadhe che. zrI jaina zvetAMbara konpharansane preraNA ApanAra, enA kAryamAM anumodana karanAra, keLavaNInI vyApta banI rahelI dRSTine AvakAranAra, madhyama varganA utkarSa mATe phaMDa zarU karanAra, samAjamAM ekatA mATe prayatna karanAra, saMdyasaMghanA, bhAI-bhAInA, mAtA-putranA AMtarika jhaghaDAone zAMta karanAra, emanA saMpa mATe madhyasthI bananAra, utsAhapUrvaka jJAnano pracAra karanAra, badhA phIrakAonA aMtargata bhedo potAnI pAse rAkhI jaina dharmanI sAmAnya bhUmikA para badhAne ekatra karavAno prayAsa karanAra-Ama aneka rIte kArya karanAra tarIke teozrIne oLakhanAra emanA jIvananI viziSTatA samajI zakyA vagara nahi rahe. potAnI AvI aneka viziSTatAone kAraNe AcAryazrI mahAna yugapravartaka ane yugadI banyA hatA. AcAryazrI kavi tarIke AcAryazrI hadaye kavi hatA. vyavahAra ane sAhityanI dRSTie paNa teozrI kavi hatA. teozrInI aneka kRtio, stavano, pUjA, sakjhAyo AdimAM emanuM kavitva pAMgaryuM che. vihAra daramiyAna jyAM jayAM emanI Urmi jAgrata thaI tyAM tyAM eozrInuM kavihRdaya vikasyuM che. eozrInA bhaktinAM stavano lagabhaga pAMcaso jeTalAM thavA jAya che. * - AcAryazrInI Urmi eka bhaktakavinI Urmi che. prabhu-mUrtine nIrakhatAM temanuM bhaktakavinuM hRdaya jAgI UThatuM ane mastImAM mUDha thaI jAtuM. AjubAjunI duniyA bhUlI jatA hovAne kAraNe tIrtha vizenI emanI kRtio ApaNane enI saraLa bhASAne kAraNe gamI jAya evI che. AcAryazrInAM stavano eTale Urmiono naisargika saMgama. AcAryazrIe parameSThi pUjA, zrI paMcatIrtha pUjA, zrI AdIzvara paMcakalyANaka pUjA, zrI zAMtinAtha paMcakalyANaka pUjA, zrI pArzvanAtha prabhu paMcakalyANaka pUjA, zrI mahAvIra prabhu paMcakalyANaka pUjana vagere lakhI che. zrI arihaMta, siddha, AcArya, upAdhyAya, sAdhu, brahmacarya, jJAna ane darzana tathA viSayatyAga vize paNa AcAryazrIe pado banAvyAM che. pU. AtmArAmajI mahArAjano upakAra pU0 AtmArAmajI mahArAja pratye AcAryazrIne bahu mAna hatuM. AthI emanI aneka kRtiomAM AcAryazrI kahe che: "AtmalakSmI harSe vallabha; AtmalakSmI harSa dharIne vallabha hota AnaMda," vagere. pU. AtmArAmajI mahArAjanA maMtrI tarIke emanuM jIvanaghaDatara zarU thayuM. pU. AtmArAmajI mahArAje potAnA A ziSyamAM rahelI sAhajika hiMmatano tAga meLavyo hato. pU. AtmArAmajI mahArAje emanI jIvanasaMdhyAnA divasomAM preraNA ApI ane kahyuM, "valabha, mArA jIvananI saMdhyA AvI rahI che. pajAbanI rakSA karavAnuM kArya have tAre zire che. sarasvatImaMdironI nuM sthApanA karaje. janasevAnA kAryo karAvaje. Ajano jamAno keLavaNIno che. zrAvako bhaNelA haze, keLavAyelA haze, jJAnavAna haze to ja teo sAte kSetranI rakSA karI zakaze." corAzI varSanuM AcAryazrInuM dIrghajIvana apAra pravRttimAM ja vItyuM che. jIvananI pratyeka paLa uttama udeza kAje vAparavAnI tAlAvelImAMthI AcAryazrIno A pravRtti-prema jamyo. Ano artha e nathI Page #118 -------------------------------------------------------------------------- ________________ yugadaSTA AcArya zrIvijayavallabhasUrIzvarajI 83 ke eezrIe Atma-sAdhanA ochI karI che. paraMtu kevaLa AtmasAdhanAmAM ja potAnuM jIvana maryAdita banAvavAne badale samAjasevA dvArA jIvanano vikAsa karavAnA AzayamAMthI AcAryazrInI anekavidha pravRttio janmelI. AtmAnA vikAsanI vAto AcAryazrIne maMjUra hatI paNa enI sAthosAtha e samAjanA utkarSanuM, zrAvakonI unnatinuM ane e dvArA AkhA samAjane pragatinA mArge laI javAnuM e kadI vIsarI zakatA nahi. dharma pahelo ke samAja pahelo? dharmathI samAja che ke samAjathI dharma? A prazno mahattvanA che. jaina AcArya sadAye jhaMkhe che mokSane, sAMsArika pravRttimAMthI AtmAnA kalyANane kAje nivRttine; e bodha kare che nivRttino, vairAgyano, dIkSAno ane dharmano. AcAryazrInA pravacanomAM Ane mATe bodha nathI ema kahI zakAya nahi. paNa eozrInA pravacanomAM mAtra A ja vastu nathI. dharmanA prazno Ave dharmanI kathA Ave ane tattvajJAnanI carcA Ave tyAre AcAryazrI jarUra A vastu para bhAra mUkatA ane bodha ApatA. paraMtu emano mukhya hetu samAjanA utkarSano, samAjanA madhyama varganA mAnavIne UMce laI jAya tevo bodha ApavAno raheto. sAmAnya mAnavIne teo spaSTa hakIkato rajU karI kahetA : "huM jhaMkhuM chuM sAmAnya mAnavInA utkaSane, jaina yunivarsiTIne hajAro zrAvako Arthika rIte bhIMsAtA hoya tyAre A bedarakArI na zobhe. samAja jIvaze to dharma jIvaze. samAjamAM jainadharmIonuM netRtva haze to ja jaina-dharmanI vAhavAha kholAze. devamaMdironI jema jJAnamaMdiro paNa pravRttithI guMjatA hovA joI e." Ano artha e nathI ke AcAryazrIne potAnA dharmano khyAla na hato. pUrva AtmArAmajI mahArAja ane emanA guruomAM AcAryazrIe Adarza sAdhunA dharmanuM utkRSTa svarUpa nihALyuM hatuM. pravartaka zrI kAMtivijayajI mahArAja, zrI haMsavijayajI mahArAja, zrI vIravijayajI mahArAja vagerenI jIvanacaryAno AcAryazrIne gADha paricaya hato. emanA AzIrvAdo paNa AcAryazrIne maLelA hatA paNa samAjanA mArgadarzaka ke uddhAraka thavAmAM AcAryazrIne Adarza sAdhujIvana sAthe koI paNa jAtano bAdha na jaNAyo. UlaTuM emAM emane AtmavikAsa mATe vadhu avasara maLato lAgyo. pariNAme eozrInI pravRttio ane jIvanacaryAM paNa e rIte cAlI. eka saMsthA zarU thAya eTale enA vikAsa mATe khIjI aneka pravRttio janme ane e mATe bIjI aneka jAtanI ciMtAo sevavI paDe e svAbhAvika che. paMjAbanI aneka saMsthAo mATe AcAryazrI hamezAM ciMtA vyakta karatA. chatAM teo kadI samAjamAMthI zraddA gumAvatA nahi. saMsthAo mATe AcAryazrI niHsaMkoca hAtha lAMbo karI zakatA ane khIjAone ema karavAnI preraNA ApatA. teo kAryakara samakSa eka uttama udAharaNa rajU karatA. aneka sthaLanA vihAramAM, dinacaryAmAM tema ja patravyavahAramAM AcAryazrInI A pravRttinuM darzana thaI zake tema che. AthI emanA jIvananI pratyeka paLa koI ne koI kAryamAM magna thayelI ApaNane dekhAya che. - he gautama ! eka kSaNamAtrano paNa pramAda tuM na karIza "--prabhu mahAvIrano A jIvanasaMdeza AcAryazrIe jIvanamAM utAryo hato. jIvananI pratyeka paLa koI ne koI kAryamAM, koI ne koI upAsanAmAM vItatI hatI. savAranA cArathI UThIne rAtre saMthAro kare tyAM sudhI emanuM kArya cAlatuM. AgaMtuko sAthe saMkucitatAnA nAma vinA jIvana-siddhinI ke dravya, kSetra, kALa ane bhAve janmAvelA aneka viSayonI carcA cAle. sAmAnya janatA kevuM jIvana jIve che eno khyAla AcAryazrIne vihAramAM maLato. jana-saMparkanA pariNAme samAjanA duHkha-sukha, vyaktionI irSyA-asUyA-jhera ane vyaktinA guNo, dezanuM vyApaka Page #119 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha rAjakIya-sAmAjika Arthika-sAMskArika jIvana, strI samAjanA prazno, saMkramaNakALanA dharmanA aneka prazno--A badhAMno AcAryazrI tAga meLavI zakatA. jIvanakALamAM uttarottara vadhatI jatI pravRttinuM A eka kAraNa gaNAvI zakAya. eka kAma pUruM thayuM ke AcAryazrI khIjuM kAma hAthamAM letA--jANe ke eka kAryamAMthI khIjA kArya mATenI teozrI pUrvabhUmikA UbhI karatA. g mAnavapremI ane mAnavI mAtranA guru emanA anuyAyIomAM musalamAno, khristIo, zIkho--badhA ja dharmanA loko hatA. AcAryazrIe meghavALo mATe kUvo karAvI Apyo hato ane eka sthaLe harijanonA satyAgraha aMge samajUtI karI ApI hatI. eka gAmanA navAbane hiMdu bhAIonA jhadhaDAnuM samAdhAna karAvI ApyuM hatuM. eka harijananeupadeza ApI aThThAI karavA preryo hato. upadeza ApavA mATe sthaLa ane samayanA baMdhana toDI, zrotAono khyAla rAkhI emanI bhUmikA pramANe AcAryazrI bodha ApatA. zIkho vinati kare to guruskhArAmAM jAya ane upadeza Ape, rAma-jayaMtImAM bhAga laI zake; eka sthaLe AcAryazrIe doDha mahinA sudhI sanAtanI bhAIone jaina rAmAyaNa saMbhaLAvyuM hatuM. AcAryazrInuM maMtavya spaSTa hatuM : " pratyeka mAnavImAM sarakho AtmA che. e janme che enAM karmone adhIna thaI te. mAnavI janme che enA pUrvagata saMskAro laI ne. pozAka, rIta-rivAja e to bahArano veza che. hiMdunuM bALaka coTalI sAthe janmatuM nathI. muslima bALaka sunnata sAthe rAkhIne janmatuM nathI. zIkha bALaka dADhI sAthe janmatuM nathI. paNa jyAre te jevA saMskAro paDe che tyAre ne tevA mAnavo ane che. koI paNa mAnavI pratye dveSa e ja kharAba vastu che. premathI prema maLe che. sAcA premathI mAnavInA aMtarane jItI zakAya che, enI lAgaNIne samajI zakAya che. samabhAvanA ane sahiSNutA e ja jIvananI ne dharmanI saphaLa cAvI che. mAnavInA bhinna vicAra hoya temAMthI sArapa grahaNa karI enA manobhAvone samajIne mAnavIne jItatAM zIkho. jhaghaDo, vaimanasya, vaira, krodha, mAna, mAyA, lobha A badhAM zatru che. e mAnavIno sAco mArga nathI. game te dharmano, game te vicAro dharAvato mAnavI hoya, e mAnavInA duHkho haLavA karavAnI, eno saMtApa dUra karavAnI ApaNI pharaja che. enA AtmAne du:kha na thAya, enA mananI praphullatAmAM vikSepa na paDe,--A prayatna e ja sAco dharma che. hRdaya ApI hRdaya meLavI levAya che ne aikaya sAdhI jIvanane ucca banAvI zakAya che. " A udgAro kahe che ke AcAryazrInA dilamAM mAnavaprema bharyo paDyo hato ane teo mAnavamAtranA guru hatA. rASTrapremI AcArya AcAryazrI e samajI zakyA hatA ke jo samAja jIvaMta hoya to e rASTravyApI AMdolananI asarathI mukta na rahI zake. jo samAja ethI alaga paDI jAya to saravALe ene ja nukasAna thAya. AthI AcAryazrI rASTrapravRttinA puraskartA banyA. e pravRtti ane enI pAchaLanAM baLone samajatA thayA. pariNAme AcAryazrImAM rASTranA prazno samajavAnI navI daSTi AvI ane sAmAnya prajAnA mAnasane anukULa ane dharmabAdha na Ave evI dizA emanI jIvanapravRttie lIdhI. A dRSTine lIdhe rASTrIya AMdolana tema ja saMsArathI alaga hovA chatAM rASTranA prazno ane prajAnA AMdolanonuM mUlya eozrI samajI zakyA ane prajA rAjakIya tema ja khIjI rIte kaI bAju jaI rahI che eno khyAla eozrI meLavI zakyA. A saMskArothI jIvanane vividha rUpe jovAnI dRSTi AcAryazrIe meLavI ane gAMdhIjInI khAdInI vAta apanAvI. rASTranetAo pratye teozrI samabhAva rAkhatA thayA. vakhata Avye temano saMparka paNa sAdhatA, Page #120 -------------------------------------------------------------------------- ________________ yugadA AcArya zrIvijayavallabhasUrIzvarajI 85 zrI motIlAla naheru tathA p. mAlaviyAjI sAthe AcAryazrIne sAro evo paricaya hato. e jamAnAmAM jaina sAdhu khAdI apanAvIne rASTrIya bhAvanAne jIvanamAM sthAna Ape ane paradezI khAMDano bahiSkAra pokArAve e kaMI nAnIsUnI vAta nathI. A rIte AcAryazrI cAlI AvatI praNAlikA sAthe jIvana jIvavAnA prayogo karatA thayA, navI vastu apanAvatA thayA ane rASTrIya bhAvanAnA puraskartA thayA. mAtra khAdI paheravAmAM ja nahi paNa samAjanA vyApaka aniSTo sAmenA AMdolanamAM paNa AcAryazrIe vakhatovakhata utsAha khatAvyo che. dArUtyAga mATe aneko pAse AcAryazrIe pratijJA levarAvI eTaluM ja nahi, paNa dArUbaMdhInA pracAra aMge aneka samaye AcAryazrIe jAhera pravacano karyAM. jyAre rAjakIya asara ativyApaka banI mAnavInA pratyeka aMgane sparzI jAya che ane rAjakIya tAkAta dunyavI tAkAtanuM rUpa dhAraNa kare che tyAre enI avajJA samAjano koI paNa netA karI zake nahi. AcAryazrI A vastu barobara samajI zakyA hatA ane tethI rAjakAraNa pratye durlakSa na sevatAM dharmano mAnamarato vadhe e hetuthI aneka juvAnone rAjakIya netRtva mATe AcAryazrIe preraNA ApI. AcAryazrI samajI zakyA hatA ke keLavaNI ane rAjakIya lAgavaganA pariNAme samAja pAse dhAryAM kAmo karAvI zakAze. bhaviSyanuM darzana : zramaNa saMghanI javAbadArI sAMpratane samajavo e jarAye adharuM nathI. bhaviSyane bhAkhavo e khare ja durlabha che. mahApuruSo haMmezAM bhaviSyane jue che ane e pramANe vartamAnane ghaDavA prayatna kare che jethI bhaviSyamAM vartamAna samAjanA mAnavIone navuM kaMI na lAge. kavio AvatI kAlane jue che. svapnadaSTAo AjanA svapnamAM AvatI kAlanI siddhi jue che. vaijJAnika AjanI zodhamAM AvatI kAlane badalI nAkhavAnI umeda seve che. A badhA mAnavIo mAtra vartamAnamAM na rAcatAM bhUtakALanA vArasAnuM yogya mUlyAMkana karI bhaviSyamAM vyAja sAthe ene vadhAre che. mUDInuM rokANa vadhe che, napho paNa jhAjho thAya che. AvatI kAlane joI AvA mANaso vartamAna dhaDe che. AvA mAnavo ja samAjane upakArI thaI zake che. emanI dIrdhadaSTine laI ne ja AvatI kAlanI peDhI ujajavaLa bane che. AcAryazrI A jAtanA kavi, dRSTA ane bhaviSyanA pravAhonA vettA hatA. AthI ja samAjane teozrI yogya mArgadarzana ApI zakatA. bhaviSyamAM samAjane zAnI jarUra paDaze eno khyAla rAkhIne ane AvatI kAlanI vAstavikatAne najaramAM rAkhIne AcAryazrIe samAjane doryo hato. AcAryazrInuM maMtavya e hatuM ke saMdhamAM sAdhu mukhya pade che ane ethI saMghane sAcI doravaNI ApavAnuM kArya zramaNa saMsthAnuM che. A saMsthA samAjanA khIjA vibhAgothI alaga rahI zake nahi. karmanI nirjarA karavA mathatA zramaNanI javAbadArI saMdha pratye hoya che. nijAnaMdamAM masta rahetA zramaNa paNa saMdhanA eka bhAga rUpa che ane saMdhanI prabhAvanAmAM ja emanuM zreya che. AcAryazrI e paNa samajI zakayA ke dharmanA mULa saMskArone samaya ane vijJAnanI cakAsaNImAMthI pasAra karavA paDaze. pAzcAtya jIvananI UMDI asaromAM gherAtA samAjamAM samanvaya e ja sAco mArga che. AthI dharma ekAMgI na rahetAM vyAvahArika keLavaNInI sAthosAtha kadama rAkhe evuM eozrI samajI zakayA ane e prakArano upadeza paNa ApatA. dhArmika udAratAnI jarUra AcAryazrI samajI zakayA ke navA yugamAM jaino mAtra kUvAnA deDakA na banI rahe. vizvanA pravAho sAthe e kadama baDhAvaze to enuM zreya thaze. jaina dharmanAM viziSTatA, abhinava ciMtana, sanAnana siddhAMto vagerenI rajUAta paNa navI vaijJAnika dRSTithI karavI paDaze. potAnA TUMkA gajathI mApanArAoe jaina Page #121 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha dharmane saMkacita banAvyo che. bhedonI dIvAlomAM, samAjanI rUDhiomAM ane sthApita vyavahAramAM ene gUMgaLAvyo che. A gUMgaLAmaNa TaLe to ja dharmanuM sAcuM svarUpa samajAya. AcAryazrInA manovyApAra ane kAryanuM preraka baLa A ja lAgaNIo hatI ema kahevAmAM kaMIja khoTuM nathI. A khyAlomAMthI vyAvahArika ane dhArmika keLavaNIno samanvaya sAdhatI aneka saMsthAo janmI. AcAryazrIe AvI saMsthAomAM ropelAM bIja Aje to kulyAM che. keTalIka saMsthAo virATa vRkSa banI che. jaina samAja Adhunika keLavaNImAM AgaLa vadhI rahyo che ane vadhI zakyo che e AcAryazrInI doravaNInuM pariNAma che. jaina yunivarsiTInI emanI bhAvanA mUrta karavAnI hajI bAkI che. jaina zAstrono pazcimanA ciMtananI rIte abhyAsa, pazcimanA lokone jaina saMskRtino paricaya, jaina tatvajJAnanuM suMdara vivecanAtmaka Alekhana-jaina dharmanI udAratAno jagatane paricaya ApavA mATe A badhuM kArya karavuM hajI bAkI che. vibhaNasaMsthAone preraNA ApelI te chevaTe eka yA che. keLavaNInI samasa AcAryazrIe sthApelI ke preraNA ApelI zikSaNasaMsthAonI suvAsa jaina samAjamAM prasarI che. e saMsthA sthApavAmAM zarUAtamAM virodha karanArAM to chevaTe eka yA bIjI rIte enA banyAM che. aneka jainoe A saMsthAono lAbha lIdho che. vyAvahArika ane dhArmika keLavaNIno samanvaya ane dhArmika saMskAronuM siMcana A saMsthAomAM thAya che. Ane pariNAme jaina samAjane aneka AgevAno ane sevako sAMpaDyA che. Aje vyavahArika jJAnamAM jena kAma AgaLa paDatI thaI che ane te potAnA hako tema ja pharajo pratye jAgrata rahe che emAM A saMsthAono paNa noMdhapAtra hisso che. AcAryazrInI A jIvanasAdhanA ane enI mULamAMnI dRSTinA lIdhe AcAryazrInuM ghaDatara asAmAnya rIte thayuM che e eka hakIkata che. jIvanamAM eka satya lAdhI jAya ane enAthI Akho jIvanapaMtha ujajavaLa bane e vastu AcAryazrInA jIvanamAM banI che. ethI emanI bIjI pravRttio zramaNadharmanI hovA chatAM ya emAM avanavuM AkarSaNa rahe che. AcAryazrI mahAna krAMtikArI hatA ema kahevuM barAbara nathI; paNa samAjanA kalyANa kAje je sAdhanA karI emAMthI AcAryazrIne navI daSTi sAMpaDI. AcAryazrI samaya-jJa hatA ethI eozrI samAjamAM navA AMdolano sarjI zakyA; ane chatAM enI aneka maryAdAo hatI. AcAryazrIe janmAvela AghAta-pratyAdhAto haju zamyA nathI evA saMjogomAM emanA jIvanakAryanI samIkSA karavI muzkela bane che, ane e mATenuM tATastha keLavavuM e paNa muzkela che, chatAM atiprazaMsAno doSa TALIne eTaluM kahI zakAya ke AcAryazrI samAjanA AgAmI parivartanazIla baLonA puraskartA thayA ane eozrInI A pravRttithI vyavahAra-jJa samAja, samAjanA AgAmI baLone sAnukULa banI zakyo. sumeLa sAdhavAnI vRtti ane pravRtti keLavaNImAM samanvayano Adarza rajU karanAra AcAryazrI jIvananI anekavidha pravRttimAM zAMti ane samAdhAnanI himAyata kare e vastu svAbhAvika che. vibhinna matabhedomAM emaNe hamezAM madhyasthI rasto svIkAryo che. emanuM jIvanasUtra rahyuM che: "maLo, vicAra-vinimaya karo ane nirNayane amalI banAvavAmAM sAtha Apo. matabhedo dUra rAkhI je vastumAM meLa thAya, je sarvasAmAnya hoya tenA mATe kAma karo." jIvananA chellAM varSomAM traNa phirakAnI sAmAnya bhUmikAnI eozrIe je himAyata karI enA mULamAM A vastu hatI. Ane pariNAme AcAryazrIe aneka pravRttio karI che. saM. 1959mAM aMbAlAmAM zrI AtmAnaMda jaina mahAsabhAnuM adhivezana thayuM. pachI A saMsthA vikasI. Ane lIdhe paMjAbamAM navacetanA pragaTI. Page #122 -------------------------------------------------------------------------- ________________ yugadI AcArye zrIvijayavallabhasUrIzvarajI 87 aneka saMmelano-pariSado-maMtraNAo ane vicAra-vinimaya mATenI bhUmikA AcAryazrIe UbhI karI. AvAM saMmelano saphaLa thAya ane kArya AgaLa dhape ane samAjamAM meLa sthApavAnI jAgRti Ave e mATenI ja emanI pravRtti hatI. aneka sthAne A rIte jainomAM paraspara bhrAtRbhAva vadhe, saMgaThananAM bIja ropAya ane samAjanI pragati sadhAya e emano mukhya hetu rahyo hato. AcAryazrIe mAtra zrAvakonA ja nahi paNa sAdhuonA saMmelano para paNa bhAra mUkayo. AcAryazrInuM maMtavya evI matalabanuM hatuM ke jo jaina munio bhegA thAya to samAjonnatinuM kArya dhaNuM saraLa thAya. jaina samAjane sparzatA vyApaka praznonI vicAraNA thAya ane e vicAraNA pachInuM kArya jo amalI bane to samAjane ghaNo ja jhaDapI lAbha thAya. AvA zubhAzayathI athAga mahenata karIne vaDodarAmAM pU. AtmArAmajI mahArAjanA munionuM saMmelana temaNe yojyuM hatuM. amadAvAdamAM paNa ananya muni--saMmelana maLyuM. tenI pUrvabhUmikA UbhI karavAmAM AcAryazrIno moTo phALo hato. tyAra bAda AcAryazrI nemisUrijI ane AcAryazrI vacce mITho saMbaMdha rahyo hato. mahAna samAdhAnakAra vyaktionA ane saMdhanA kalaho dUra karAvavA paNa emaNe prayatna karyo che. jIvananI A pravRttinA aneka dAkhalA ApaNane emanA jIvanamAM jovA maLe che, saM0 1965mAM je zudi bIje AcAryazrI pAlaNapura gayA. eka divasa rahIne khIje divase coMkAvanArI jAherAta karI : " huM bhoyaNI javAno chuM. " Akho saMdha vismaya pAmyo. saMghe pUchyuM, "kema ? Apa ahIM cAturmAMsa karo ne ! " AcAryazrIe kahyuM : " tame badhA tamArA matabhedo dUra karI tamAma pakSone eka karo to rahuM. jyAM vikhavAda hoya tyAM mane ghaDIbhara paNa rahevuM na pAlave. mAre to samAdhAnanI bhikSA joIe. ' A jAherAtanA pariNAme pAlaNapuranA nevuM jeTalA AgevAnoe lakhI ApyuM ke AcAryazrI je cukAdo Ape te amane maMjUra che. AcAryazrIe saune priya evo cukAdo Apyo ane pAlaNapuramAM sukhada samAdhAna thayuM. bAlApuramAM mAtA-putrano jhadhaDo adAlate paNa gayelo. temanA dhare AcAryazrI gocarI vahoravA gayA. ' dharmalAbha' kahI UbhA rahyA ane kahyuM : " mane khIjuM na khape. tamArI gocarI jyAre tame baMne saMyukta rIte vahorAvo tyAre khape. ApaNe koNa ? A badhA jhaghaDA zA mATe ane keTalA vakhata mATe ane konA mATe?...ane Akhare zuM? A verajheranAM karma bAMdhI kaye divase choDavAnA ? " AcAryazrInI samajAvaTanI vIjaLI jevI asara thaI. putra mAtAne page paDI gayo ane AcAryazrInI hAjarImAM eka kuTuMba killola karatuM thaI gayuM. je vastu upara pote bhAra mUkatA te svIkAravAmAM samAja DhIla kare che evuM AcAryazrIne lAgatuM tyAre eozrI pratijJA letA. enI asara samAja upara tAtkAlika paDatI. utkarSa phaMDamAM pAMca lAkha rUpiyA bhegA karavA AcAryazrIe dUdhayAganI pratijJA lIdhI. zatruMjaya tIrthanI yAtrA baMdha thaI tyAre praveza samayanA potAnA sAmaiyAno temaNe tyAga karyo hato. ugnavihArI AcAryazrI umra vihArI hatA. A vastu emanuM AkhuM jIvana kahI jAya che. emano vihAra ghaNo ja jhaDapI hato ane te paMjAbamAM gujarAnavAlAthI pUnAnI pelI bAju sudhI vIstarelo hato. Page #123 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha paMjAba-mAravADa-gUjarAta-mahArASTranA aneka nAnAmoTA kabAomAM AcAryazrIno vihAra thayo hato. saM. 1964mAM jeTha mahinAmAM pIvAthI gujarAnavAlAno sADA cAraso mAIlano vivAra rojanA trIsa mAIlanA hisAbe AcAryazrIe karyo hato. saM. 2001mAM paMcotera varSanI vaye bikAnerathI paMjAba tarapha AcAryazrIe ugra vihAra karyo hato. A vihAro ane navI daSTine lIdhe AcAryazrInI saMka95zakti paNa khUba vikAsa pAmI hatI. potAnI sainyabhAvanAthI teo aneka mAnavone mATe preraNAdAtA ane zAMtidAtA banI ga mAnavI enI saMkalpazakti dvArA ja kAmo siddha karI zake che. evo mAnavI saMjogone ghaDI potAnA kAryane anurUpa banAve che. saMjogone anurUpa kArya ene karavAnuM hotuM nathI. Avo mAnavI jyAM jAya tyAMthI kajiyA-kaMkAsa dUra thAya, vAtAvaraNamAM navI camaka Ave. AcAryazrInA cAturmAso e rIte aneka pravRtti pravAhonA preraka banI zakyA hatA. puNyAtmAno prabhAva AcAryazrInA jIvana sAthe keTalIka asAmAnya ghaTanAo saMkaLAyelI che. A vastune sAmAnya janatA camatkAra tarIke oLakhe, AjanuM vijJAna paNa e vastune e rIte svIkAravA taiyAra nathI, chatAM AvA dAkhalAo vyaktinA asAmAnya puNyatvano nirdeza karI jAya che. hajAro-lAkho mAnavonI medanI maLI hoya chatAM koI paNa mANasane kazuM aniSTa na thAya, azubha na thAya e puNyAtmAnI hAjarIno prabhAva ja gaNAya. jyAM puNyAtmA hoya che tyAM upasargo nAza pAme che, vidyArUpI velAo chedAI jAya che ane mAnavInuM mana praphala thaI jAya che. saM. 1972nI sAlamAM karacalIAmAM prabhujIne nadI oLaMgIne lAvavAnA hatA. be vakhata A prayatno niSphaLa gayA. paNa AcAryazrIe je muhUrta kADhI ApyuM te murti prabhujI zAMtithI padhAryA. jUnAgaDhamAM cAluM vyAkhyAne bArIethI eka chokarI paDI gaI paNa AbAda bacI gaI AcAryazrInA pavitra pagalAM pasapharamAM paDatAM gAmanA sukAI gayelA kuvAmAM pANI AvyAM. I. sa. 1947nA banAvo vakhate upAzrayamAM cAra boMba paDyA paNa koIne IjA thaI nahi. koIpaNa vyaktinA bhoga vinA AcAryazrI pAkistAnathI pAchA pharyA e paNa banAva asAmAnya gaNI zakAya. sarvagrAhI vyAkhyAtA ugravihArI, keLavaNI mATeno Agraha vagerene lIdhe AcAryazrInI daSTi dinapratidina vizALa banavA lAgI. AthI teo lokasamudAyanI samAna bhUmikA para bodha ApavA lAgyA. mAtra saMpradAyanA vADAmAM purAI rahevAne badale AcAryazrI jIvananAM AdhyAtmika ane naitika mUlyo upara bhAra mUkatA thayA. jIvananA judA judA anubhavomAMthI tavAyelI daSTine kAraNe AcAryazrI pratyeka praznanuM hArda samajI zakatA, ane vANI dvArA suMdara rIte vyakta karI zakatA. hiMdu, musalamAna, IsAI, pArasI ke zIkha koI paNa jJAtino zrotAgaNa hoya, temanI AgaLa temane anurUpa potAnuM vakatavya AcAryazrI saphaLa rIte rajU karI zakatA. sahu koIne sArvajanika dharma samajAvatA. jaina dharmanI praNAlikA, bhavya saMskRti ane tenA jJAnano amUlya vAraso AcAryazrIne maLyo. jIvananA vikasita khyAlo paNa eozrI meLavI zakyA. Ane kAraNe eozrInA pravacano mAtra sAMpradAyika banavAne badale sarvagrAhI banyA. AcAryazrI jaina siddhAMtonI bAhya vAto ke mAtra sUtronA arthamAM aTavAI nahotA jatA. paNa e sUtrano artha vAMcIne sAmA mAnavIne samajAya evo sugama banAvatA. Page #124 -------------------------------------------------------------------------- ________________ yugadA AcArya zrIvijayavallabhasUrIzvarajI 89 AcAryazrI dhaNI vakhata zAstrone samajAvatAM potAnI maryAdA svIkAratA. ghaNI vakhata Adhunika dAkhalAothI ane adyatana mAhitIthI vyAkhyAnone rasika banAvatA. zAstrIya ke asAmAnya lAgatI Ato ghaNI saraLa bhASAmAM sAdI upamA ke rUpaka laI AcAryazrI rajU karatA ane badhI vAto temAM sAMkaLI letA. Ane kAraNe aneka jainetara bhAIone paNa AcAryazrIe jaina dharmanA siddhAMtono khyAla ApI jIvanamAM samabhAva keLavatA karyAM. AcAryazrInuM vaktavya A badhAM kAraNone laI sarvadaSTino samanvaya karanAruM thatuM. AcAryazrI ahiMsAno upadeza Ape tyAre mAtra jaina dharmanA siddhAMtomAM ja emanI vAta maryAdita na thatAM emAM badhA dharmonI vAta Ave. vedanA aneka ullekho, kurAne zarIphnA siddhAMto, IsAI dharmanA maMtavyo--A badhAmAMthI ahiMsAnuM tAratamya tAravI zrotAgaNane rasAsvAda karAve. AcAryazrInA aneka vyAkhyAnomAM pUrva AtmArAmajI mahArAja, emano jamAno, emanuM maMtavya ane potAnA vividha anubhavo kendrasthAne rahetAM. rAma, kRSNa ke pratApa jevA mahAna puruSonA jIvana para, dAdusAheba jevI vyakti upara, gItA ane purANa para AcAryazrI pravacano karatA. A vyAkhyAnomAM satyanI upAsanA upara Agraha raheto. AcAryazrI satyane sApekSa ane nirapekSa rIte rajU karatA. A rIte teozrI eka dhArmika netAmAMthI mAnavatAvAdI mahApuruSa banI zakyA. AcAryazrInAM maMtavyono sAra eTalo ja raheto : " zivamastu sarvajJAtaH ''...sarva jagatanuM kalyANa thAva. AcAryazrI mAnatA ke satya mATeno Agraha sAcI vastu che, paNa satyAgrahanI maryAdA hoya che ane e koI paNa samaye haThAgraha ke durAgrahanuM svarUpa pakaDe tyAre asahiSNutA, visaMvAda, asamAnatA ane azAMti janmAve che. sAco satyAgrahI samaje ke eno satyAgraha mAnava mAtranA kalyANa mATe hoya, visaMvAda pedA karI azAMti janmAvavA mATe nahi. AcAryazrIe potAnI rIte AvA satyanI upAsanA karI jIvana vyatIta karyuM ane ethI teo jamAnAnA preraka thaI zakayA. . vinaya ane sevAno mahAna guNa viLayamUjo dhamo " AcAryazrImAM bIjo tarI Avato guNa 'vinaya'no hato, Ane kAraNe sAmA mAnavInA hRdayane teo sadA jItI letA. sAgara potAnI gaMbhIratA samaje che ane eka prakAranuM niravadhi saMgIta saMbhaLAvI janonAM cittane praphullita kare che. vinayI dila gulAbanuM baneluM hoya che ane tethI ja suvAsita hoya che. 'huM kaMIka chuM ' evI ahaMtAnI lAgaNI vinayanA guNa AgaLa tavAI jAya che. AcAryazrI vakhatovakhata kahetA : " jenAmAM vinaya nathI, paraMtu abhimAna che e kaSAya evA mAnavInA AtmavikAsa ane AtmakalyANanI ADe Ave che. AthI sau koIe vinayI tema ja namra banavuM joie. " k vinayanA A guNane kAraNe AcAryazrI pravartaka zrI kAMtivijayajI mahArAja tema ja bIjA vaDerA munionI vakhatovakhata salAha letA, emano vinaya jALavatA ane vyavahAra paNa sAcavatA. A vinayanA lIdhe emanAmAM sevAbhAvano guNa khUba khIlyo hato. mAnavI game eTalo mahAna hoya, paNa enI mahattAnI pArAzIzI to enI sAthenA nAnA mAnavo pratyeno vartAva ja che. mAnavI jeTalo mahAna bane teTalo teNe nAnA mAnavI pratye khyAla rAkhavo dhaTe. Ane kAraNe sevAnI lAgaNI vikAsa pAme. aMtevAsIomAMthI koI paNa mAMdu paDe ke tabiyata saheja paNa asvastha lAge to AcAryazrI turata doDI jatA ane khUba ja samabhAvathI emanI zuzruSA karavA lAgI jatA. AvI hatI teozrInI sevAnI mahAna bhAvanA ane mAnavI pratyenI lAgaNI. Page #125 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha tIrthayAtrAo ane saMgho AcAryazrIe lagabhaga badhAM ja tIrthonI yAtrA karI hatI. teozrI kahetAH "tIrthasthAnamAM hoIe tyAre te te vistAronI paristhiti jANavA maLe che. AvA pradezamAM hoIe tyAre svAbhAvika ja karmano baMdha ocho thAya che. ahIM anubhavanI sAthe jJAna maLe che. tIrthayAtrA e mAtra mojazokhanI vastu nathI, paNa jIvananI jarUriyAta che. AvAM tIrthasthAnone lIdhe ApaNo dharma ane ApaNI saMskRti jaLavAI rahyAM che." AcAryazrIe zatruMjaya, Abu, rANakapura, bhoyaNI, pAnasara, bhIlaDIAi, pATaNa, kezarIAi, gAMbhu, kAMgaDA, hastinApura, jesalamera vagere aneka tIthanI yAtrA karI hatI. sAthe sAthe keTalAMka tIrthonA rakSaNa ane uddhAra mATe preraNAo paNa ApI hatI. - AcAryazrInI preraNAthI aneka saMdho nIkaLyA hatA. saM. 1966mAM rAdhanapurathI pAlitANAno saMdha nIkaLyo hato. e ja varSe vaDodarAthI gAMbhunI saMgha nIkaLyo. saM. 1976mAM AcAryazrI sAdaDIthI kesarIAinA saMdhamAM gayA hatA. saM. 1989mAM jesalamerano saMgha nIkaLyo. AcAryazrInI preraNAthI saM. 1996mAM hoziyArapurathI kAMgaDAtIrthano saMdha nIkaLyo hato. pratyeka saMdhamAM AcAryazrI dharmopadeza ApatA ane dharmAnuSThAna karavA preraNA ApatA. rUDhi sAmenI jehAda je mAnavInuM aMtima dhyeya mokSa che, je AtmAnI dRSTi amuka rIte vikAsa pAmelI che e mAnavI koIpaNa jAtanA pUrvagrahothI ke pakSapAtathI kAma kare nahi. karma ane mohanI akaLa lIlAne joto vikasita AtmA kavya, kSetra, kALa ane bhAvano khyAla rAkhI e pramANe varte che. AvatI kAlano khyAla rAkhI bhUtakALanI nakAmI vastuone te phagAvI de che. AvA mANasanA jIvanane rUDhi-rivAjo kuMThita karI zakatA nathI. Avo mAnavI jIvananA mULane pakaDe che. AthI koI koI vakhata rUDha janatAne AMcako ApI jAya che. nirbheLa satyane upAsato mAnavI koI koI vAra sAmA mANasane kaDavuM lAge evuM paNa kahI de che. Avo mAnavI jUnA ke navAno ekAMta AgrahI ke virodhI nathI hoto, paNa e to hamezAM jUnA ane navA vaccenAM sArabhUta tattvone samanvaya karI jIvanane vikasAve che. AcAryazrI AvA prakAranA mAnavI hatA. AcAryazrIe joyuM ke keTalIka praNAlikAo, rUDhio mAnavIne sAco dhArmika banavAmAM pratyavAya banI rahI che tyAre te praNAlikAo ane rUDhione phagAvI devAnI AcAryazrIe hiMmata dAkhavI. rUDhio ane rivAje to bahAranA khoLiyA jevAM che, aMdarano AtmA e mULa dhArmika vastu che. rUDhi-rivAjonuM khoLiyuM jALuM banI AtmAnA mULa saMskArane sapaDAve che. AcAryazrIe aThThAI nimitte rUDha thayelA sAmAjika vyavahArane paDakAyA~, rezamI vastro ane vilAyatI kezara sAme jehAda karI, ane aneka sthaLe kanyAvikraya ane varavikraya baMdha karAvavA prayatna karyo. parANe ThokI besADavAthI samAjamAM sudhAro Avato nathI e vAta AcAryazrI barAbara samajatA. kanyAvikya ane varaviya sAme mAravADamAM cAlelI lAMbI jehAdathI e prathA tyAM nAbUda thaI. Ane kAraNe teozrI "ajJAnatimirataraNI kalikAlaka5ta'nA vizeSaNathI oLakhAvA lAgyA. brAhmaNavADAmAM poravADa saMmelanamAM trIsa hajAra mAnavonI jaMgI medanI samakSa pravacana karatAM AcAryazrIe jaNAvyuM hatuM ke: "samAjamAM sudhArAo evI rIte dAkhala thavA joIe ke jethI koIne apaco na thAya. sudhArAo baLajabarIthI koInA mAthe ThokI besADAya nahi. sudhArAno amala evI rIte thavo joIe ke jethI samAjano ghaNokharo varga teno svIkAra kare ane kArya saraLa thaI jAya." AcAryazrIe AkhA mAravADamAM Page #126 -------------------------------------------------------------------------- ________________ yugadaNA AcArya zrIvijyavallabhasUrIzvarajI jJAnapracAra karI Thera Thera pAThazALA, kanyAzALA, pustakAlya, nizALo, vidyAlayo vagere mATe preraNA ApI. sarjakazakti ane saraLa bhASA - AcAryazrImAM sarjakazakti ane kalpanAzakti hatAM, paraMtu samAjasevAnA vizALa kAryamAM A zaktine vikasAvavAnI eozrIne pUrI taka na maLI. AcAryazrIe ghaNuM lakhyuM che. jo ke emAM ghaNuMkharuM prAsaMgika che, pracArAtmaka che, ane ciraMjIvI gaNI zakAya tevuM maulika sAhitya paNa temAM ghaNuM che, jenAMthI emanI sarjakazaktinAM ApaNane darzana thAya che. A zakti AcAryazrInI bahuzrutatA puravAra kare che. AcAryazrIe pU. vijayAnaMdasUrijInuM jIvanacaritra lakhyuM. "viziSTa nirNaya" tathA bIjAM pustako eozrIe gujarAnavAlAmAM lakhyAM, jemAM emaNe ahiMsAnuM samarthana karyuM. vedAdika zAstro, bhASyo, sutro vageremAMthI hiMsAvirodhI dalIlo rajU karI. aneka aThavADika patromAM ane sAmayikomAM prasaMgopAtta AcAryazrIe lekho lakhyA ane jaina sAhityanI racanA mATe preraNA ApI. AcAryazrInA vyAkhyAno tema ja bIjA sarjanamAM kavitvanA camakArA dekhAya che. eozrInI bhASA saraLa, bodhavAhI ane surekha hatI. AcAryazrI TUMkA ane sacoTa, tarkazIla chatAM UrmithI bharapUra vAkyo bolatA. emanAM kathitamAM ghaNA ullekho AvatA. AthI sAmAnya mAnavI upara tenI chApa tarata ja paDI jatI. nIDara ane spaSTabhASI jeNe kaMcana ane kAminIno tyAga karyo che tevA sAdhuone duniyAmAM koInAthI bIvAnuM hotuM nathI. tyAgI mAnavI potAnI amUlya zaktine kAraNe koInI zehamAM Avato nathI. je mANasane kaMI paNa gumAvavAno bhaya nathI, je potAnA nakkI karelA amuka kAryakSetramAM ja mAne che te mAnavI sadAye siMhasamo nirbhaya hoya che. jene siddhAMtomAM taDajoDa na karavI hoya tenAmAM svAbhAvika rIte ja A nirbhayatA janma che. je mAnavI nisvArthI che, prAmANika che, je duniyAmAM sIdhA rAhe cAlavA mAge che, je niHspRhI che ane je caMcaLa vastuo mATe jhaMkhato nathI te mAnavI sadAye nIDara hoya che. paMjAba kesarI" AcAryazrInI A nIDaratA jANItI che. emanuM biruda paNa e rIte sArtha che. udepuramAM pravacana vakhate karmano siddhAMta samajAvatA AcAryazrIe eka dAkhalo Apyo : "juo. sAme beThelA udepuranA mahArAjAne juo. A mahArAjAnuM uparanuM aMga keTaluM suMdara che ! nIcenA aMgamAM page khoDa che. karmarAjAno A pratApa che. karmarAjA koIne ya choDatA nathI ane je koI ema mAnatuM hoya ke karmavAda mithyA che to e mAnavI mUrkhAonA svargamAM vasato hovo joIe. jaina dharma kahe che ke kema e ja sauthI moTI baLavAna vastu che. sAruM karma kare e puNyanA baMdha bAMdhe ane kharAbakamI pApanA baMdha bAMdhe." AcAryazrI vyAkhyAnomAM dhanapatione khAsa Takora karI kahetAH "lakSmI caMcaLa che. koI divasa e sIdhI TakavAnI nathI. lakSmI vApare vadhe che. mATe eno tyAga karI bhogavavI joIe.... je mojazokhamAM ja lamano upayoga karazo to puNyathI meLavelI lakSmI pApakarma bAMdhanArI thaI jaze. dhanano A niyama sanAtana che..." AcAryazrI A rIte nIDaratAthI Takora karatA ane asatya vastuno virodha karatA. rAhyI dharmamAM dakhala kare to emane paNa spaSTa kahI detA, ane rAjyano virodha karavAmAM pahela karatA. Page #127 -------------------------------------------------------------------------- ________________ ra samajAvavAnI saraLa paddhati jainadharmanA AcArya tarIke teozrI Agamo, vyAkaraNa, siddhAMto ane praNAlikA-paraMparAthI vAkepha hatA. jaina dharmamAM vaiziSTaya zuM che eno . teozrIne khyAla hato. vyAkhyAna daramiyAna emanI tIvra smRtine kAraNe zloko upara zloko bolye jatA ane eno artha paNa samajAvatA. virodhIonA tarkano buddhigamya javAba ApavAnI AcAryazrInI zakti ajoDa hatI. eozrI khIjAnI zaktinI kadara karI zakatA ane ene uttejana ApatA, ane chatAM kadIye teozrIe potAne ' vidvAna gaNavAno daMbha karyo nathI ane karAvyo paNa nathI. anekAMta jevA gahana viSayane samajAvavA teo dharagaththu dAkhalA ApatA. teo kahetA : " eka mANasa bhatrIjAno kAko, bhANejano mAmo, bhAIno bhAI, bApano bheTo ane eTAno bApa tathA bahenano bhAI che. eka ja mANasa judA judA mANasanI judA judA saMbaMdhonI apekSAe vividha rIte oLakhAya che. AvI rIte eka ja vastu darekanI judI judI daSTie judI judI samajAya che. koI kahe te Apa che ane beTo nathI. evo Agraha kema rakhAya ? eTAnI apekSAe te bApa che ane khApana apekSAe te eTo che. e rIte satyane samajavA mATe saMbaMdhonI apekSA rahe che. ' AcArya vijayavallabhasUri smAraka graMtha zAstranI vastu samajAvavAmAM AcAryazrI ghaNI vakhata sAdAsIdhA rUpakano upayoga karatA ane te pachI mULa viSaya para jai emAnuM ciMtana, e ciMtana para vividha AcAryoe darzAvelo abhiprAya ane emAMthI vikaselA jJAnano adyatana khyAla ApatA. Ama AcAryazrI eka vastune enA svarUpamAM rajU karatA tyAre e viSayanA mULathI mAMDIne cheka adyatana mAhitI mUkI viSayane rasika anAvatA. AnuM pariNAma e AvatuM ke AcAryazrI dharmanA gahana siddhAMto ane gahana viSayo mAnavIone sahelAIthI samajAvI zakatA. mUrtipUjAno virodha karanArane te paDakAratA ane kahetA : " pratyeka dharmamAM mUrtipUjA eka yA bIjA svarUpe che ja. mUrtio bhAvanI pratIka che. vividha saMskRtio, vividha sthaLo vagerene lIdhe bhAvanuM pratIka bhale badalAya paraMtu mAnavInA jIvanane udAtta banAvavA mATe pratIka hovuM joIe. A pratIka vinA koI ne na cAle. koI chakSmIne mAne, koI graMthane mAne. hiMduo haradvAranI yAtrAe jAya. musalamAno pAka thavA mATe makkAnI haje jAya. pArasIo agiyArImAM jAya. zIkho gurUdvArAmAM jAya. isAIo devaLamAM jaI prArthanA kare. AmAM sau koIno hetu jIvanane dhanya banAvavAno ane jIvanano bhAra ocho karavAno che. mUrtipUjAmAM na mAnanArA nAstiko paNa potAnA mAtA-pitAnI chabIo paDAve che te ene sArA sthaLe rAkhe che. A mUrtipUjA nathI to che zuM? prabhunuM nAma akSaromAM lakhAya e paNa mUrtipUjAno eka prakAra che. to pachI emanI pratimA rAkhIne ApaNA hRdayamAM pUjyabhAva jAgrata karIe to emAM kazuM khoTuM nathI.'' pratiSThAo tathA upadhAna upadhAna tathA pratiSThA jevAM anuSThAnonA AcAryazrI puraskartA na hatA tema kahevuM tadna khoTuM che. paraMtu A kriyAonA nAme je pradarzanAtmaka binajarUrI kharcAo thAya che ane samAja upara eno je bhAre bojo paDe che eno pote cokkasa virodha karatA. AcAryazrIe aneka gAmomAM prabhunI pratimAo virAjamAna karI pratiSThAmahotsavo UjavyA hatA ne maMdiro mATe phaMDaphALA karyAM hatA. muMbaImAM zrI mahAvIra jaina vidyAlayanA daherAsaranI pratiSThA, jADaNumAM daherAsara, aMbAlAmAM saM0 1979mAM zrI zAMtinAtha prabhunI pratiSThA, saM0 1980mAM AcArya-pada svIkAryA pachI zrI zAMtinAtha prabhunI pratiSThA, Page #128 -------------------------------------------------------------------------- ________________ yugadA AcArya zrI vijayavallabhasUrIzvarajI saM. 1982mAM binaulInI pratiSThA, botamAM pratiSThA, saM. 1985mAM karacalIAmAM zrI saMbhavanAtha prabhunI pratiSThA, pUnAmAM zrI siddhAcaLajIno pATa, AkolA ane bIjovAmAM pratiSThA, DabhoImAM zrI loDhaNu pArzvanAtha prabhunI pratiSThA, saM. 1993mAM khaMbhAtamAM prabhujI ane gurumUrtinI pratiSThA, sADherAmAM pratiSThA, khAna DogarAmAM zrI zAMtinAtha prabhunI pratiSThA, saM. 1998mAM kasuramAM zrI AdIzvara prabhunI pratiSThA, saM. 2000mAM bikAneramAM zrI pArzvanAtha prabhu, tema ja zrIhemacaMdrAcArya, zrIhIravijayasUrijI mahArAja tathA gurudevanI mUrtionI pratiSThA, saM. 2002mAM gujarAnavAlAmAM pratiSThA, saM. 2008mAM vaDodarAmAM pratiSThA, muMbaImAM pratiSThA vagere jANItuM che. AcAryazrInA upadezathI aneka sthaLoe zAMtisnAtro thayA che, aneka sthaLoe upadhAnAdi kriyAo thaI che. A kriyAo aMgenA sAmAjika rivAjomAM saMghanA nirNaya anusAra AcAryazrI pheraphAra karAvatA ane amuka pheraphAro mATe AcAryazrI AgrahI rahetA. vajya rUDhione phagAvavAmAM jarA paNa DhIla teozrI karatA nahi. sAmAnya mAnavInA mitra, ciMtaka ane zubhecchaka banI saMghane pravRtti karavAno upadeza ApatA. AcAryazrI ItihAsa, gaNita ane jyotiSanA sArA abhyAsI hatA. ItihAsa viSenuM paraMparAgata jJAna temanA vyAkhyAnomAM haradama jovA maLatuM. Akho jaina itihAsa teozrIne moDhe hato. teozrIe itihAsanAM aneka pustako vAMcelAM ane AthI praNAlikAgata ItihAsa upara eozrInuM apUrva prabhutva hatuM. gaNitazAstranuM temanuM jJAna paNa adUbhuta hatuM. bhalabhalA lAbA guNAkAra tathA bhAgAkAra A lakhyA vagara maue karI ApatA. jyotiSamAM paNa teozrIne sAro rasa hato. murta kADhI ApavAmAM teo niSNAta hatA. eozrIno yogavidyA para sAro kAbU hato. prANAyAma vagere AcAryazrI sArI rIte karatA, AcAryazrIe TADha-taDako joyA vinA paNa dhyAnane jIvanacaryAmAM sthAna ApyuM hatuM. dhyAnamAM magna thaI nijAnaMdamAM masta banatA. madhyama vargane bacAvavAnI jarUra janatA sAthenA sIdhA saMparkane lIdhe sAmAnya janatAnAM sukhadu:kho, IcchA-anicchAo, pUrvagraho, pApAto, maryAdAo, vicitratAo, guNa-durguNa tathA nabaLAIo vagerethI AcAryazrI vAkepha hatA. jaina samAjanI nADI AcAryazrInA hAthamAM hatI. eozrI kahetA ke madhyama varganI ghaNIkharI nabaLAIo anukaraNamAMthI Ave che. dekhAdekhInA khaparamAM, samAjanI rUDhiomAM enI bacata kharcAI jatAM e raheMsAI rahyo che ane anyano devAdAra paNa banI rahyo che. je e potAnAM ko para jAgrata na hoya to e samAjamAM ADe mArge jAya che ane Akhare samAjane bojArUpa thaI paDe che. karoDarajaja samAna gaNAtA madhyama varganI dinapratidina bagaDatI paristhitino AcAryazrIne khyAla hato ane tethI avAranavAra vyAkhyAno dvArA bhArapUrvaka teozrI kahetA ke madhyama varga tUTI jaze to samAjano pAyo sthira nahi rahe. samAjamAM arAjakatA ane AMtaravigrahanI bhUmikA racAze. AvatI kAlanA rAjakIya-Arthika-sAMskRtika paribaLoe savela pratyAghAto je samAja na jIravI zake te bhAre 5chaDATa khAze. jIvananA traNa Adarza zramaNa bhagavAna mahAvIre jaina saMghanuM prarUpeluM baMdhAraNa lokazAhI che e AcAryazrI barobara samajatA hatA. zramaNa bhagavAna mahAvIre satya ahiMsAno Adarza rajU karI samAnatAnI himAyata karI hatI. karmavAda ane syAdavAda raju karIne jaina darzane anekone navI daSTie vicAra karatA karI mUkyA Page #129 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha hatA. paNa kALanA paribaLoe sarjelI sthitimAM dharma sthApita hitono puraskartA banI gayo hato. kALano prabhAva vicitra rIte paDyo hato ane madhyama varga ajAgrata hato. samAjanA netAone samAjanA vyApaka praznono joIe tevo khyAla nahoto ane dharmano artha bahu saMkucita banI gayo hato sArAya samAjamAM e rIte ajJAne janmAvelI avadazA hatI. badhe ja mAtra vaNikavRtti kAma karatI hatI. AvI paristhitimAM have pheraphAra thayo. rAjakIya kSetre AvelI navajAgRtinI sAthe dharmakSetramAM vyApaka pracAra karavAnuM zreya AcAryazrIne phALe jAya che. AcAryazrI spaSTa kahetAH mArA jIvananA traNa mukhya Adarzo: AmAM paheluM AtmasanyAsa, bIjuM jJAna-pracAra ane trIjI zrAvaka-zrAvikAono utkarSa." AcAryazrIe A traNa Adarzone mATe jIvananI pratyeka paLano upayoga karI jIvanane dhanya banAvyuM che ane eka anupama preraNAtmaka jIvanadarzana janatA samakSa mUkyuM che. AcAryazrInuM jIvana-kavane spaSTa rIte khyAla Ape che ke satata AtmajAgRti sAthe jaina netAo je samAjanI sevA mATe prayatno kare to e saMgIna kArya karI zake ane samAjane emanI pravRtti lAbhadAyI thAya! vaLI jaina zramaNe mAtra pote mAnI lIdhelI asaMsArika bAbatomAM ja jaina samAjane dore e na cAle. kAraNa ke zramaNono eka moTI bhAga to samAjanA eka bhAga tarIke ja jIvana vyatIta karI ArAdhanA kare che. A zramaNa-samudAya tatkAlIna samAjamAM je parivartano AvatAM hoya tenI avajJA na karI zake. AthI zramaNa-samudAyanuM e kartavya bane che ke jaina dharmanI ucca praNAlikA jALavI samAjanA kalyANa mATe prayatno karavA ane samAjane utkarSanA mArge laI javo. prathama dharma ke prathama samAja e prazna keTalAMkane mUMjhave che, paNa e vastu spaSTa che ke baMnene ekabIjAnA pUraka tarIke gaNIne zramaNe AgaLa dhapavuM joIe tathA kAryakSetramAM baMneno samanvaya karavo joIe. ema karIne kALanA AvatA AkramaNa sAme zrAvaka-zrAvikAono bacAva karavo joIe. AcAryazrInuM jIvana ApaNane AvA samAjakalyANavAMchu Adarza zramaNa tarIkeno dAkhalo pUro pADe che. eozrI kahetA ke AtmamaMgaLanI ArAdhanA karatAM zramaNe samAja pratyenI potAnI pharaja bhUlavI na jaI e. AcAryazrIe pote paNa A bAbata potAnI AgavI javAbadArI che ema samajI e vastune potAnA jIvane phalita karI che. dravya, kSetra, kALa ane bhAvano khyAla rAkhI eozrI jIvana jIvI gayA ane anekone upakArI thayA. anAdi saMsAranA kSaya mATe bhagavAna mahAvIre jaina dharmanA aneka siddhAMtonuM prarUpaNa karyuM che; anekAMtavAdanI himAyata karI che; saMghanI sthApanA karI che ane bhAvika jIvone mArgadarzana ApyuM che. zramaNa bhagavAna mahAvIranA zAsanane aneka sadIo vItI gaI che. jaina dharmanuM svarUpa enuM e rahyuM hovA chatAM enI AjubAjunuM svarUpa badalAI gayuM che. prabhu mahAvIre je saMdezo Apyo che te sAco che paNa e saMdezo jIravavo e nAnIsUnI vAta nathI. kALanA pravAhanI sAme jaI nijAnaMdamAM masta banavuM ane samAjane ucca mArge doravo e vastu virala mAnavo ja karI zake. AcAryazrI AvA eka virala puruSa hatA. jaina dharma ane vijJAna - AcAryazrInA jIvana ane kavane batAvyuM che ke dharmanuM mULa nathI badalAtuM paNa enI AjubAju gUMthAyelI samAjika rUDhio ane rasamo badalAya che--badalavI paDe che. jaina darzane sadIonA ciMtanathI jJAnotkarSamAM je viziSTa phALo Apyo che te have vaijJAnika rIte sAbita thavA mAMDyo che, eTale ke vijJAna paNa have jaina siddhAMtonI vAto kabUla rAkhatuM thayuM che. bhAratIya vaijJAnika sva. jagadIzacaMdra bojha vanaspatimAM jIva che e sAbita karyuM ane AkhuM jagata Aje te mAnatuM thayuM che. jaina dharma A vAta Page #130 -------------------------------------------------------------------------- ________________ 95 yugadA AcArya zrIvijayavallabhasUrIzvarajI ghaNAM varSothI kahI che. pazcimanA ciMtako ApaNA svataMtra darzanane svIkAratA thayA che. jarmana ciMtaka hegala ApaNA jaina darzananI najIka Ave che. sva prA. AlbarTa AInsTAIna emanA sApekSavAdanA siddhAMtane laI te jaina siddhAMtanI ghaNI najIka Ave che. 'meTara' ane 'mAinDa 'nI vyAkhyAmAM ane vizvanA udbhava saMbaMdhI vicAraNAmAM jaina vyAkhyAono have vyApaka rIte svIkAra thai rahyo che. vijJAnanI cakAsaNImAM ApaNo dharma TakI rahyo che ane TakI zake ema che e nakkara satya che. vijJAna ane dharma vacce meLanI jarUra AjanA vijJAne samaya ane sthaLanuM aMtara dUra karyuM che. samasta vAtAvaraNamAM ApaNA avAjano paDadho paDe che e vastu reDIo jevI zodhoe puravAra karI che. AjanA vijJAne AsurI kahI zakAya evI vinAzaka zakti pedA karI che. AjanA mAnavI pAse sAdhano che, saMpatti che, jJAnanA vividha prakArano vikAsa ane siddhio che. AjanA yugamAM mAnasazAstrajanita vijJAne mAnavInA ciMtana ane e paratvenuM enuM valaNa badalI nAkhyAM che. mAnavIe bhautika prati karI vipulatA prApta karI che paNa AjanA dArzaniko ane tattvajJone lAge che ke A bhautika pragatinA mukAbale mAnavI AdhyAtmika ane naitika jIvanamAM kaMI jojano dUra pAchaLa rahI gayo che. Ama AjanA aparimita jJAnavijJAnanI aneka zodho chatAM mAnavI hajI keTalIya bAkhatamAM pAchaLa che-ana che. vijJAna eka tarapha AgaLa vadhI rahela che, jyAre bIjI tarapha ApaNA vinAzanuM kAraNa banI rahela che. AthI vijJAna upara aMkuza mUkavo jarUrI banI rahela che. A lagAma jo nahi Ave to mAnavInA vinAzanI eka navI tavArIkha racAze. aNubaoNmba ane bIjI zodhoe yuddhanuM AkhuM zAstra badalI nAkhI AjanA jIvanamAM aneka koyaDAo pedA karyAM che. vijJAnanI zodhone pariNAme Aje saMkucita bhAvanAone kyAMye sthAna rahyuM nathI. mAnavInI dRSTine vikasAve evuM dhaNuM dhaNuM A bhautika duniyAmAM banI rahyuM che. bhautika duniyAno vikAsa ane AdhyAtmika naitika jIvananI pIchehaTha A baMne kAraNone laI AjanI jIvana-vINA visaMvAdI sUro vahAvI rahI che. samaSTinA saMdharSamAM paNa A ja be kAraNo che. pariNAme niSphaLatA ane nirAzAnA dhora vAdaLo cAre bAju jhaLuMbI rahyAM che. vijJAne janmAvelI lAgaNI ane dharmabhAvanA vacce meLa sAdhavAnI khAsa jarUra che. A kArya dharmaguruo jeTaluM bIjuM koI na karI zake. AcArya zrIvijayavallabhasUrijI A rIte ApaNI ghaNI sevA bajAvI gayA. Adarza guru AjanA yugane pratikULa thavAthI--yuganI pravRttiothI nirlepa thavAthI ApaNe sAcuM jIvana jIvI zakavAnA nathI. ema karavA jatAM ApaNI tAkAta ja tUTI jaze. ethI AjanA yugane samajIne ApaNe pravRtti karavAnI che. koInuM ye amaMgaLa ichyA vinA, sadAye jAgrata rahI, AtmakalyANa sAdhavAnuM che. A AtmakalyANa ApaNe ApaNI rIte karavAnuM che. e mATe ApaNane sadgurunI jarUra che. AjanA yugamAM A sadguru kevA hoI zake eno dAkhalo AcAryazrIe ApaNI samakSa mUkyo che. emanI anekavidha samAjopayogI pravRttinuM udAharaNa ApaNI samakSa che. eozrIe ApaNane ApaNI pharajanuM bhAna karAvyuM che. yugavIra-yugadaSTA AcArya tarIkenuM eozrInuM sthAna ananya che. parivartanazIla saMsAramAM samAja temaja dharmane najaramAM rAkhI dharmamaya pravRtti kevI rIte karI zakAya eno anupama dAkhalo AcAryazrI ApaNI samakSa mUkI gayA che. emano vAraso ApaNe jIravavAno che. ApaNe ApaNI Page #131 -------------------------------------------------------------------------- ________________ 9 AcArya vijayavallabhasUri smAraka graMtha samakSa mahApuruSonAM jIvana ane kAryano dAkhalo rAkhIe to ApaNane jIvana jIvavAnI preraNA maLe, ane ApaNe ApaNuM jIvana dhanya banAvI zakIe. Ama karIne ja ApaNe ApaNA dhyeyanI dizAmAM AgaLa dhapI zakIe. mahApuruSonAM jIvana to mAtra preraNA Ape paNa ApaNe jo jIvanamAM te utAravA prayatna karIe ane sadAe jAgrata banIe to ApaNe paNa * puruSottama ' banI zakIe. AcAryazrInA jIvanamAMthI ApaNane A preraka saMdeza maLe che. A rIte eozrI kharekhara eka Adarza guru hatA. upasaMhAra AcAryazrInA jIvana ane vyaktitva prati ApaNe eka TUMko daSTipAta karyo. zarUAtamAM ja kahyuM tema koI mahAna vyaktine pUrNa rIte samajavI muzkela che; tenA aMtaramAM vahI rahelA gahana pravAhone pAmavA kaThina che; tema chatAM ApaNe jeTale aMze ane jeTalI rIte tene samajI zakIe eTaluM ApaNuM sadbhAgya. mahAna puruSo potAnI jAtane kadI asAdhAraNa ke asAmAnya gaNAvatA nathI. teo to pokArI pokArIne kahetA hoya che ke ' tame amane samajavA prayatna karo, amArI vAto AcaraNamAM mUko ane tame paNa amArA jevI pragati sAdhI zakazo.' "Lives of great men all remind us We can make our lives sublime !" AcAryazrInuM vyaktitva vividha prakAranuM hatuM. potAnI AgavI pratibhA ane zakti vaDe temaNe potAno tema ja samaSTino vikAsa sAdhavA jIvanabhara satata prayatna karyo. jyAM anyAya joyo tyAM nyAyanI sthApanA mATe mathyA; jyAM anicchanIya mAnyatAo, rUDhio ane vahemo nihALyAM tyAM satyanuM maMDANu karyuM. nirakSara samAjane zikSita banAvavA vidyAmaMdiro sthApyAM, ajJAnane dUra karavA jJAna ane buddhiyukta pravacano karyAM, samAjanI paristhitine pUrNa rIte samajavA zaherezahera ane gAmogAma bhamyA. jIvananI aneka lIlIsUkI anubhavI ane pariNAme temanI dRSTi ati vizALa banI, temanI dRSTimAM divya teja AvyuM ane aMgeaMga nUtana saurabhathI mahekI rahyuM. temanAM A teja ane saurabhane ApaNe jhIlI zakIe to temane yogya tema ja sAcI aMjali arpI gaNAze ane temanI dRSTine pAmI zakIrAM ane to ja ApaNe sAcI bhakti vyakta karI lekhAze. AcArya zrIvijayavallabhasUrijInuM jIvana-kavana rajU karatAM jANatAM-ajANatAM AcAryazrInuM maMtavya khoTI rIte rajU thaI gayuM hoya athavA kyAMya utsUtranI prarUpaNA thaI gaI hoya to te aMge micchAmi dukkaDaM ! ane prAMte-- guru--AtmApAlaka, gurunI aMtima bhAvanAne mUrta svarUpa ApanAra, gurunA punita pagale cAlanAra AcAryazrIe svargIya gurunI aMtima bhAvanA pUrNa karI. dhanya che AvA dharma ane samAjano samotkarSa icchanAra vIravratadhArIne ! OM zAMtiH zAMtiH zAMtiH! zivamastu sarvanAtaH ! ! Page #132 -------------------------------------------------------------------------- ________________ sAdhusaMsthAnA kIrtikIza AcAryazrI umaMgasUrijI sAmAnya rIte ema mAnavAmAM Ave che ke Adhunika yuga e eka paDato kALa che; ane te mATe kaLikALa' jevo ghaNAdarzaka zabda vAparavAmAM Ave che. hA moTo AkSepa mUkavAmAM Ave che ke teo dharmahIna, zraddhAhIna ane nAstika banatA jAya che. jyAre bIjI bAju eka evo vizALa varga che je mAne che ke teoe apUrva pragati sAdhI che, jagata prati vaijJAnika rIte jovAnI nUtana dRSTi keLavI che ane duniyAne navAM satyonuM divya darzana karAvyuM che. AmAMthI koNa sAcuM te nakkI karavuM muzkela che; paNa eTaluM to avazya dhyAnamAM rAkhavAnI jarUra che ke bane vagoMmAM koI saMpUrNa sAcuM ke saMpUrNa khoTuM nathI. bannenI daSTimAM eka yA bIjA prakAre amuka satya rahelAM che ane tethI bannenA subhaga samanvayamAM ja mAnavanuM hita samAyuM che. A vAta jagatamAM pravartI rahelA dareka dharma, deza ane samAjane lAgu paDe che. jainadharmano paNa e dRSTie vicAra karavo joIe. paDatA jatA A kALamAM dharmane TakAvI rAkhanAra mahattvanAM traNa baLo cheH jinAgama, jinabiMba ane sAdhusaMsthA. hAlanI vaijJAnika pragati joIne atyaMta aMjAI javAnI jarUra nathI. dharmanA ghaNAkharA mahattvanA siddhAntono vaijJAnika dRSTie ja vicAra karavAmAM Avyo che e bhUlavA jevuM nathI. uparyukta traNa baLone uvekhyA vinA tenA para UMDo vicAra karavAthI ghaNuM jJAna maLI zake ema che; ane temAM ye khAsa karIne sAdhusaMsthAne samajavAno prayatna vadhu Avazyaka che. - sAdhusaMsthA moTe bhAge samAjane hamezAM upakAraka nIvaDI che. teNe samAjanuM dhoraNa jALavI rAkhyuM che, samAjane sAco paMtha cIMdhyo che ane AmasamAja para eka prabaLa asara pADI che. ApaNI sAdhusaMsthA jeTalI virata, cAritramaya ane punita haze teTalI te vadhu sabaLa ane asarakAraka nIvaDaze. eTale ApaNe kahI zakIe ke sAdhusaMsthAnI unnatimAM samAjanI unnati samAyelI che. jaina sAdhusaMsthAno kramika vikAsa nihALatAM ApaNuM hadaya pulakita bane che. jaina sAdhu-saMsthAe Aja sudhI potAnI je pratiSThA jALavI rAkhI che te jotAM kahevuM joIe ke tenI kIrti kadI jhAMkhI nahi paDe; tenI dIpti nitanita baDhatI ja raheze. zrI mahAvIra bhagavAnathI mAMDI 74mI pATa para virAjamAna thayela AcArya zrIvijyavallabhasUrIzvarajI sudhInI kramika vikAsa sAdhatI sAdhu saMsthA noMdhapAtra che. zrI mahAvIra bhagavAna pachI temanA paTTadhara zrI sudharmAsvAmI gaNadhara thayA, tyArapachI 41mI pATa upara zrI vijayasiMhasUri mahArAja thayA ane 62mI pATa upara 50 zrI satyavijayajI gaNimahArAja thayA. te pachInA traNa sAdhu AcAryonI noMdha paNa che. 72mI pATa upara birAjela zrI buddhivijayajI (burAyajI), 73mI pATa para Avela zrI vijayAnaMdasUrijI (pU AtmArAmajI) ane chellA 74mI pATane zobhAvanAra zrI vijayavallabhasUrIzvarajI. ApaNuM samakAlIna zrIvijayavallabhasUrijIe Adhunika jaina samAja para eka prabaLa asara karI che e niHzaMka che. teo sAcA arthamAM sAdhu hatA. potAnI nizcita sAdhanAnA aThaMga upAsaka hatA. temanI pAse potAnI AgavI daSTi ane zakti hatAM. temanA daDha cAritryamAM Page #133 -------------------------------------------------------------------------- ________________ 98 AcArya vijayavallabhasUri smAraka graMtha apUrva alaukikatA ane divya tejasvitA hatAM. A badhAMnA pariNAme te sarasvatIdevInA sAcA bhakta banyA; ane e devIne vyakta karavA temanI vANIe nUtana divyatA dhAraNa karI. temanA zabdezabde amInI dhAra vachUTavA mAMDI. temanAM vAyevAye jJAnanI choLa UchaLavA lAgI. A navIna zailIe temanA bhAviko para dhArI asara nipajAvI. je viSayanuM teo pratipAdana karatA tenuM pUrepUruM khyAna ApatI vakhate sAmI vyaktinA praznono evo sacoTa javAba ApatA ke te vyakti haMmezAM potAne sAnukULa banI jatI. vAdavivAda vakhate teo kadI potAnA mananI svasthatA ke zAMti na gumAvatA. zAstrArtha karatI vakhate dhairya ane gAMbhIrya e emanA mULabhUta guNo hatA ane AthI ja jainazAsanane pratiSThita karavAmAM temaNe amUlya sAphalya prApta karyuM. teoe samAjahitanAM evAM prazaMsanIya kAryo karyAM ke jethI teo bhinna bhinna birudone pAtra banyA. paMjAbamAM sAdhelI pragatie temane 'paMjAba-kesarI ' banAvyA. ajJAnarUpI aMdhakArane keLavaNI dvArA naSTa karavAmAM sUrya samAna hovAthI ' ajJAnatimirataraNI ' kahevAyA. kaLikALamAM bhavya jIvonA preraka ane mArgadarzaka hovAthI ' kaLikALa-kalpataru ' banyA. Adhunika yugamAM vIra samAna hovAthI 'yugavIra ' tarIke saMbodhAyA. sAmAjika pravRttionI sAthe sAthe teoe dhArmika pravRttione paNa ucita rIte mUrtimaMta banAvI. paMjAba, gujarAta, mAravADa Adi pradezomAM jinamaMdirono jIrNoddhAra karAvyo; keTalAMka zaheromAM aMjanazalAkAonA mahotsavo UjavAyA, aneka sthaLoe gurumUrtionAM gurumaMdira tathA samAdhimaMdira UbhAM karI pAdukAonI sthApanA karI, dhArmika ane anya prakAranI keLavaNI arthe aneka saMsthAo UbhI karI, kanyAzALAo, pauSadhazALAo, gurukuLo, jJAnamaMdiro, vAcanAlayo vagerenA vikAsa arthe teoe samagra jIvanane kharcI nAkhyuM. sAdharmika phaMDo ane keLavaNI phaMDoekatrita karavA mATe teoe apAra jahemata uThAvI. A badhI pravRttio uparAMta temaNe dhArmika sAhityanI paNa kImatI sevA karI che. temanAmAM AMtarika kavizakti hatI. 'paMcatIrthanI pUjA', 'paMcaparameSTIpUjA', 'brahmacaryavrata' vagere 19 pUjAonI racanA temanI kavitvazaktino nirdeza kare che. 'bhImajJAna dvAtriMzikA', 'jaina bhAnu', 'gavya dIpikA' jevA graMtho emanA vizALa jJAnanI jhAMkhI karAve che. temanAM stavano, sajhAyo, stutio temanA bhaktisAhityanuM darzana karAve che. A badhA sAhityano UMDo abhyAsa karIe to ja emanI apUrva zaktino khyAla AvI zake. potAnA jIvanasaMdezane pahoMcADavA teo gAmegAma, zaherezahera ryAM. aneka tIrthonI bhAvapUrvaka yAtrA karI. jyAM jyAM gayA tyAM tyAM temanI vANIrUpI saurabha mahekI UThI, temanA jJAnarUpI prakAzathI sarve sthaLa jhaLahaLI UThyAM. tIrthAdhirAja zatruMjaya, giranAra, Ayu Adi sthaLonI yAtrA arthe saMdho yojyA. jyAM jyAM temanuM Agamana thayuM tyAM tyAM apUrva svAgata thayuM. temaNe satya, ahiMsA, dAna ane dayA evA aneka viSayo para jJAnayukta pravacano karyAM, jetI samAja para tenI UMDI asara paDI. aneka sthaLoe hiMsAtmaka kArya baMdha paDyAM. jUnA vahemo ane rUDhio sAme temaNe jehAda uThAvI. samAjanuM navanirmANu karavA satata jhaMkhanA karI. Ama temaNe sAdhusaMsthAne dipAvavA uparAMta samAjanI paNa alaukika pragati sAdhI. teo jANatA hatA ke sAdhusaMsthA Akhare to samAjanuM ja pharajaMda che, samAjanI prati thaze to temAMthI ja sAdhuratno pAkaze. Ama samagra sAdhusaMsthAne samAjanAM navinarmANunAM kAryo cIMdhI temaNe nUtana dRSTi arpI che; mATe ja temane sAdhusaMsthAnA kIrtikaLaza kahIe to jarA ya atizayokti nathI. Page #134 -------------------------------------------------------------------------- ________________ yugadA AcArya zrIvijayavallabhasUrIzvarajInA hastAkSara 2 hAnacIra saha hevaDerA musaka lega dharmasAlanI sAthai mAsam thAyale garcha ase sabhArI sAtha tamArI ne vAta thardhahatI te mulyAne samuha vizvAsu sAhamAnI sAthai dhayalI bAta mitamukA samAro vibhAra nIce mukA na samaya che. ne mAre pAsa sagavaDU moTA pAyA upara thAyatA badhAre sAI janavA legaLe yAne sAhAma nainasamAna mAM khAna sudhI thyuM kI ApanuM nAma prathama naMjare sAvaze sane hamezAMna mAhe ayama raheza mATe dhAM nAnA nAnI mA ho spaoNTasanI bAta gharatI moTI usane mazahura nevI amane sAgecha to ronA bahavAmA uravA duratA paDela mATu sAdharmilArdha khonI taMdurastI rakhane saMgIna hAma thAyatA hospharasanI nasdI karata napaDe khaMbIrIta khApanA 3 apila Dryu uhevAda sAjAjata prathamapalA urdha varNate padmA mAM tamana bhaganeMsa yAha haze zrI mahAvIra jaina vidyAlayaka ama mAtha saghisuchamAyeAma jarA ApanI chagamA sAhA levAnAM vidyAlaya mAM khApa ke sAmara nAma khamadAbAhavALA me uparAMta zrI mahAvIranaina samanyAmA sAvachetA mAzALe sApa baThUra udAra tA hajicI vimArI khaDDe vADIsAla sArA lAghnI mahamapAtu kalAvazI - mA~tI mahalAI sAvaza pyAre mADDa thavAnI na3ratache seremApa pote bhage chA banI zaharAtA huDapalA za hAsana cha- vastalavi0 nAdharmasAla nA.7-6-27 arakhADe prathamakSa yApana A patranI mULa nakala zeThazrI devakaraNu mULajI TrasTanA ekjhIkyuTara zrI gokaLadAsa mULajI saMdhavI pAse che. Page #135 -------------------------------------------------------------------------- ________________ vallabhavANI* Sta. . anekAMtavAda hiMdustAnamAM traNa mukhya darzano-bauddha, jaina ane veda, kAlAnukramanI daSTie vicAratAM temanA vibhAga paDI zake. chatAM te vivAdAspada che. AthI A traNemAM prathama kayuM e praznano uttara muzkela che. sarva padArtho ekAMte nitya nathI, tema ja ekAMte anitya paNa nathI. veda sarva vastune ekAMte nitya mAne che. bauddhadarzana dareka cIjane ekAMte anitya TharAve che. Ama veda nityane mAne ane bauddha anityanekSaNikane-mAne. sAdI bhASAmAM kahevuM hoya to ema kahevAya ke vastu je pramANe che te ja pramANe rahe che evuM vedanuM mAnavuM che -vastu je hAlatamAM, je svarUpamAM che te ja hAlatamAM ane te ja svarUpa sadeva TakI rahe che evI vedanI mAnyatA che. je vastu ekarUpa rahe te nitya. bauddhadarzana barAbara anAthI bIjuM ja kahe che. vastu kSaNika che. harapaLe enuM svarUpa badalAya che. ekarUpa vastu rahI zake ja nahi. ane AvI vane anitya kahevAya. eka ja vastune vedAMtI ekAMte nitya mAne ane baeNbdArzanika anitya mAne. jainadarzana A baMnenI laDAI zAMta karanAra darzana che. jainadarzanano siddhAMta agAdha-atAga che. saMdehane e potAnA manopradezamAM kadI pravezavA deto nathI. zaMkAnuM te tarata ja nirasana kare che. zaMkAnuM nidhana eTale syAdavAda ema kahevuM hoya to kahI zakAya kharuM. jainadarzana mAne che ke vastu ekarUpe na rahe. samaye samaye tenI avasthA badalAya. nahotuM to AvyuM kyAMthI? hatuM te gayuM kyAM ? Ama jainono mata syAdvAda, anekAMtavAda che-ekAntavAda nahi. jaino vastune sadA nitya ke ekAMte anitya mAnatA nathI. svAvAdane apekSAvAda paNa kahe che. eka apekSAe vastu satya Thare, to anya apekSAe vastu asatya paNa Thare. je ekano guru che, te bIjAno celo che. je ekano pitA che te ja bIjAno putra che. Ama vastunI satyAsatyatA samajavA vastunA aMtaraMga ane bahira saMbaMdho samajavAnI apekSA rahe che. baiddhadarzanano vicAra karIe. A darzananI mAnyatA pramANe vastuno samaye samaye nAza thAya. arthAta koI paNa vastu bIjA ja samaye svarUpa badale. pahelA samaye hatI te bIjA samaye nathI rahetI. A mAnyatAmAM rahelI apUrNatAno tarata ja khyAla AvI jAya che. A mAnyatA pramANe udhAra ApanAra ane udhAra lenAra baMne bIjA samaye nAza pAme. udhAra ApanAranuM svarUpa badalAI gayuM; udhAra lenAranuM svarUpa badalAI gayuM. to pachI rakamanI leNAdeNI karaze koNa? A darzananI apekSAe to baMne marI gayA. paraMtu apekSAe veda ane bauddhadarzana-baMne sAcAM. eka apekSAthI nityatA prarUpI zakAya ane bIjI ja apekSAthI anityatA paNa darzAvI zakAya. samaye samaye vastunuM badalAvuM te tenI avasthA - dazA ke hAlata athavA paryAya. mULa vastu kAyama rahe te dravya. mULa vastumAM koI pheraphAra thatA nathI, ane tethI te nitya che. tenA svarUpamAM, avasthAmAM, hAlatamAM, dazAmAM ke paryAyamAM samaye samaye pheraphAra thAya che tethI te aniya. Ama dravyathI dareka padArtha nitya ane paryAyathI dareka padArtha anitya Thare che.. * AcArya zrI vijayavallabhasUrie judA judA sthaLe karela vyAkhyAnomAMthI tAravela sAmagrI. Page #136 -------------------------------------------------------------------------- ________________ valabhavANuM 101 Aje eka bALaka janmyo. te daza varSano thayo. yuvAna thayo ane paraNyo. aMte gharaDo thayo ane marI gayo. je bacuM jayuM te ja bALaka thayo. te ja yuvAna vaye paraNyo ane te ja gharaDo thaI mRtyu pAmyo. paraMtu bIjo koI nahi. eka hAlatamAMthI bIjI hAlatamAM, bIjImAMthI trIjI hAlatamAM ane...... paNa vyakti to tenI te ja che. bALaka janmyo teno te ja. te ja mULa dravya. tenI avasthAo te paryAya. jo bALakano nAza mAnIe to moTuM koNuM thayuM? Ama dravyathI dareka padArtha nitya ane paryAyathI dareka padArtha aniya che. vastu mULe eka. mAtra avasthA badalAya. utpanna thavuM, nAza pAmavuM ane kAyama rahevuM e traNa che. bhagavaMta gaNadharane jyAre prathama zikSA Ape che tyAre A traNa pada samajAve che: "paheluM pada utpanna thAya che. bIjuM pada nAza pAme che. trIjuM pada kAyama rahe che. rAsabhane ziMgaDuM ane vaMdhyAne putra utpanna thatAM nathI tema ja nAza paNa pAmatAM nathI. evI ja rIte, kAyama paNa rahetAM nathI. vastunI navI navI hAlata kSaNe kSaNe pragaTa thavI ane dara kSaNe pUrvekSaNanI sthiti praNaSTa thavI, tema chatAM mULamAM vastu enI e ja rahevI enuM nAma ja anekAMtavAda. e rIte dareka vastunuM yathArtha darzana karavuM te anekAMtadaSTi. jyAM zaMkAne sthAna nathI enuM nAma ja syAdavAda, Ama syAdavAdane prarUpatuM jainadarzana mahadaMze pUrNa che. kAma, kAma ane kAma ApaNA samAjamAM kAma karavAnI ALasa e eka moTAmAM moTI khAmI che. kAma badhAye karavAnuM che. bIjAM kAma kare che ema vicArI ALasu na bano, badhA kAma karavA kaTibaddha bano. phurasada nathI ema na kaho. navarAza to maryA pahelAM AvavAnI nathI. jIvana sudhI kAma karo ane ekabIjAne madada karavA taiyAra bano. sAdhuo ane zrAvakonA vicAramAM sAmya lAvo. abhimAna choDo ane kAma karavA aikyanI sAdhanA karo. pachI juo ke evuM karyuM kAma che je tamArA saunA sahakArathI paNa azakya hoya ! tamAro vicAra AcAramAM pheravAze tyAre samAja pronnata thaze. jaina samAjanA he AbAlavRddho! kArya apanAvavAno samaya AvI lAgyo che. UTho, jAgo ane kArya karo. prabhu mahAvIranA jhaMDA nIce ekatra thAo bhale tamArI kriyAo judI hoya, bhale tame judA judA gAmanA ho, bhale tamArA AcAryo judA judA hoya; paNa tamArA darekamAM eka vastunuM sAmya che. tame badhAM ja prabhu mahAvIrane tamArA prabhu mAno cho. to pachI prabhu mahAvIranA jhaMDA nIce badhA eka thaI jaina samAjanuM vadhu kalyANa thAya tathA prabhunA siddhAMtono pracAra thAya ane jaina samAjanI ekatA thAya te mATe badhAM ekatrita thaI saMgaThita pracAra zarU karo. saMgaThanathI camatkArika lAbha thaze. AtmAne pavitra banAve jyAM sudhI AtmA karmabaddha che tyAM sudhI tenI kiMmata chotarAvALA cokhAnA jevI che. jema uparanuM chotarA kADhI nAkhatAM chotarAnI kiMmata kaMI nahi ane cokhAnI kiMmata vadhI jAya che tema karmono nAza thatAM AtmAnI kiMmata vadhI jAya che, AtmA UMce caDhato jAya che. e mATe kaSAyono tyAga karI, rAgadveSa ghaTADI, tapa karI AtmAne tenuM mULa svarUpa prApta karAvo. AtmAne pavitra banAvo. Page #137 -------------------------------------------------------------------------- ________________ 102 AcArya vijayavallabhasUri smAraka graMtha dararoja eka paise Ape A zuM? eka paiso ja ApavAno ? eka paisAthI zuM thaze ema tamane vicAra thaze. sajajano ! tamArA jevA eka lAkha bhAIo je dararoja eka paiso Ape to eka varSamAM sADApAMca lAkha rUpiyA bhegA thaI jAya. TIpe TIpe sarovara bharAya tema pase paise rUpiyAnuM sarovara bharAI jAya. lakSmI caMcaLa che. ApaNane khabara na paDe tema te jatI rahe che. karakasara karI dararoja eka paiso bacAvo. huM to mAnuM chuM ke tame dareka dararoja eka paiso jarUra bacAvI zako. paiso bacAvo. badhAnA paisA ekatrita karI te rUpiyA tamArA sama bhAIone pagabhara karavAnA kAryamAM lagADo. sAro svabhAva rAkho kinAre beThelo saMnyAsI taLAvamAM DUbatA vIMchIne bahAra kADhIne bacAve che. tarata ja vIMchI saMnyAsIne DaMkha mAre che. kuMkha mAratAMnI sAthe saMnyAsInA hAthamAMthI chUTIne vIMchI pharIthI pANImAM paDI jAya che. tene DUbato dekhI saMnyAsI pharIthI tene bacAve che. svabhAva mujaba vIMchI pharIthI DaMkha mAre che. pharI pANImAM be che. saMnyAsI pharIthI tene bacAve che. A dazya joI rahelo koI musAphara saMnyAsIne pUche che : " Apa tene zA mATe pharI pharI bacAvo cho ? " saMnyAsI pratyuttara Ape che ! "bhAI vIMchI je teno DaMkha mAravAno svabhAva choDato nathI, to prANImAtrane du:khamAMthI bacAvavAno huM mAro dharma kema cho ? bhale koI kharAba ravabhAvavALo kharAba karato jAya, paNa tame sajajana ho to tamArA sArA svabhAvane na choDavo joIe." saMgaThana sAdho sUtarano eka doro jarAka kheMcatAM tarata tUTI jAya che. sutaranA khUba tAMtaNA bhegA karI banAvela doraDuM jAnavaromAM majabUta gaNAtA hAthIne paNa bAMdhI zake che. tame judA judA bolazo to tamAro avAja koI nahi sAMbhaLe. badhA je eka sAthe eka avAje bolo to tamAro avAja AkhI duniyAne sAMbhaLavo paDaze. tamArA saMgaThita avAjathI aneka kharAbAono nAza thaze. enAthI tamArA dareka kAma siddha thaze. badhA joDe premamaya vartana karo. ekabIjAnA vicAra samaje. ekatrita thaI slA kAryo karavA taiyAra bano. saMgaThanathI badhuM zakya che. saMgaThana AtmAnA uddhAranuM sAdhana che. AtmAno uddhAra thavAthI mokSanA mArge AgaLa vadhI zakazo. brahmacaryano mahimA - brahmacArIne jagata vaMdana kare. brahmacArInA tejathI badhA aMjAI jAya. ucca vicAro, dharmazravaNa, uttama pustakonuM manana, saMyama ane satata udyamI rahevAthI viSayavAsanA zAMta paDe che. zarIra, mana, buddhi ane AtmAne parama zAMti maLe che. brahmacaryano mahimA aparaMpAra che. gRhastha paNa svadArAsaMtoSI banI bane teTaluM vadhu ne vadhu brahmacarya pALavuM joIe. ta5mAM zreSTha evA brahmacaryanuM mana, vacana ane kAyAthI pAlana karanAra sAco jaina che. sadabuddhi rAkho - je buddhi dvArA ekabIjA vacce mitratA, saMpa ane ekatA thAya, dharmanI gAthAonuM tatva samajAya-samajAvAya, satyanI oLakha thAya, namratA vadhe, saMyamamAM vRddhi thAya, sevAbhAvI banAya, tyAgavRtti Ave, dharmapremI thavAya, te buddhi. AvI buddhi rAkhI tamArA jIvanane sArthaka karo. sabuddhidvArA samAjanA bhalA mATe udyama karo. Page #138 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha lekha-saMgraha : gujarAtI vibhAga FINA MARAT saMpAdaka maMDaLa : DaoN. bhogIlAla ja. sAMDesarA, em. e., pIec. DI. DaoN. umAkAnta pre. zAha, em. e., pIeca. DI. zrI nAgakumAra nA. makAtI, bI. e., elael. bI. Page #139 -------------------------------------------------------------------------- ________________ Page #140 -------------------------------------------------------------------------- ________________ KATTELEELAE dharaNAzAhe baMdhAvela caturmukha jinaprAsAdana gaganacuMbI zikhara, rANakapura, 15mI sadI sikhara of the famous temple at Ranakpur, 15th Century tasavIra : zrI0 Ara0 bhAradvAja] Page #141 -------------------------------------------------------------------------- ________________ dharaNAzAha ane ratanAzAhe baMdhAvela caturmukha derAsaranuM bhavya pravezadvAra, rANakapura, 15mI sadI Entrance to the temple at Ranakpur built by Dharanasha and Ratanasha in the 15th Century tasavIra : zrI0 Ara0 bhAradvAja Page #142 -------------------------------------------------------------------------- ________________ tIthAdhirAja zabaMjaya, pAlitANA Satrunjaya: The city of temples, Palitana, Saurastra tasavIra : zrI0 Ara0 bhAradvAja] Page #143 -------------------------------------------------------------------------- ________________ erexe MMMM MMM XOXOXOXO @oje 00 TOYOOXOFO 13030 tasavIra : zrI0 Ara0 bhAradvAja ] JOSIOSTACKE XOOX kuMbhA riyAjInAM pArzvanAtha bhagavAnanA derAsaranI bhamatImAM cauda svapna ane deva-devIo kotarela staMbha ane dvAra Interior of Parsvanatha temple, Khumbharia, N. Guj. c. 12th Century QOL CHOR WAHOO!! Page #144 -------------------------------------------------------------------------- ________________ HLEEEZERS . . . RS MS 5-5 THESE rANakapuranA caturmukha jinaprAsAdanA kalAmaya staMbhoparanI adbhuta kotaragI Richly carved pillars in the famous Jaina Shrine at Ranakpur, 15th Century tasavIra : zrI0 Ara0 bhAradvAja Page #145 -------------------------------------------------------------------------- ________________ 900 DD ZAR PR Deat ABARD vimalavasahI, Abu : raMgamaMDapa tathA devakulikAonuM eka dRzya Arnamental interior of the Rangamandapa and Devkulikas, Vimal-Vasahi, Abu. tasavIra : zrI0 Ara0 bhAradvAja ] 50 1 Page #146 -------------------------------------------------------------------------- ________________ CMOKOT haThIsiMganA derAsarano uparano bhAga, amadAvAda, 19mI sadI Upper part of Hathising temple, side-view, Ahmedabad, 19th Century tasavIra : jaoNnasTana ane haoNphamena] Page #147 -------------------------------------------------------------------------- ________________ mAlAdevI maMdiranuM bhagataliyaM ane paDazALa, gyArAsapUra, bhIlasA Basement and porch of Maladevi Shrine, view from south, Gyaraspur, Bhilsa kaoNpIrAiTa : ArkiolaoNjikala sarve oNpha inDiyA ] Page #148 -------------------------------------------------------------------------- ________________ SUTRIGIONERAL EMATERSTASSISTRIKE zeTha haThIsiMge baMdhAvela derAsaranuM kalAmaya pravezadvAra, amadAbAda, 19mI sadI Entrance to the temple built by Sheth Hathising, Ahmedabad, 19th Century tasavIra : jaoNnasTana ane haoNphamena] Page #149 -------------------------------------------------------------------------- ________________ 52ZED lUNa-vasahInA raMgamaMDapamA prabhudarzanalIna sAdhvIjIo, Abu, 13mI sadI Rangamandapa of Luna-Vasahi (Abu) with Jaina nuns worshipping, 13th Century tasavIra : zrI0 jagana mahetA] Page #150 -------------------------------------------------------------------------- ________________ aNduku anumtulu PAHARIES AAAAAP HP TagituanRTHERE TAS REE MSR jaina staMbha, citoDagaDha, i. sa. Azare 1100 Jaina Pillar, Chitorgadh, c. 1100 A.D. kaoNpIrAiTa : ArkIolojikala sarve oNpha inDiyA] Page #151 -------------------------------------------------------------------------- ________________ 23 12 TEZE XX XX XX XXXXXX * 211111 te RAYALAR ****** KIII XXX ******** ******** suesu SPEELTA 925 XXX XXXX IX XX XX XXXXXI 4*XXX XXXXXX XUR II esu IXX kuMbhAriyA jInA mahAvIrasvAmI derAsaranI sAta chato paikInI naTAraMbha dazavatI cothA naMbaranI chata Ceiling carvings in Mahaviraswami temple, Kumbharia, N. Guj. 13th Century tasavIra : zrI0 jagana mahetA ] XXII: Page #152 -------------------------------------------------------------------------- ________________ bhAratIya kaLAmAM jaina saMpUrti zrI ravizaMkara rAvaLa Adhunika jaina samAjane jeno pUrepUro khyAla paNa nahi hoya, athavA jenuM mUlyAMkana ke samAdara karavA jeTalI tulanAzakti bahu ja thoDA janone che, evI kalAsamRddhi dharAvavAno yaza AjanA saMzodhako ane kalApravINoe jaina saMpradAyane Apyo che. gujarAtamAM 11mI ane 12mI sadInA rAjayakartAonA zAsanakALamAM jaina saMpradAye je jAhojalAlI ane lokapriyatA bhogavI tevI bIjA prAMtomAM eka kALe astitvamAM haze ema aneka prAcIna jaina sthAnonA saMzodhana parathI pratyakSa thayuM che, paraMtu Aje ghaNAnI gaNanAmAM ke anubhavamAM teno ullekha thato nathI. jeTalAM jaina prAcIna sthaLonI bhALa lAgI che tyAM eka vakhata ati utkRSTa kalA-prakArathI bharelAM zilpa ane sthApatyo hato tenI vizALa pramANamAM pratIti maLe che. sAdhAraNa rIte jaina kalAsamRddhinuM saravaiyuM letAM zatruMjaya, giranAra, Abu, rANakapura ke kuMbhAriyAnAM devasthAno ane jaina kalpasUtro ke kAlaka kathAno ci ane jena ka95satro ke kAlaka kathAnAM citro ane vijJaptipatromAM AjanI samAlocanA paryApta thAya che. paraMtu itihAsa ane purAtattvanI paraMparAmAM jainalAno nirmANayuga baddhadharmanI sAthe ja AraMbhAyo che e nirvivAda karyuM che. hiMdustAnamAM prAcInamAM prAcIna kalAvazeSo guphA maMdiro ke guphAnivAsomAM maLI Ave che. pASANa ke ITacUnAnA bhavanonI kalA siddha banI te pUrvenI saMskRtimAM nagaronAM nivAso ane mahAlayo lAkaDAkAmathI banatAM, paraMtu yogIo ane dharmasaMsthApako vanomAM ane guphAomAM jaI potAnI sAdhanA karatA. AthI lokoe tyAM devono vAsa mAnI te sthAnomAM temanI samAdhio ane avazeSonAM mahAna smArako racyAM; AvAM A smArakomAM te te yuganA dhaniko, rAjAo ane janatAe udAra manathI dAna ApI zreSTha zikSapaMDito pAse te kArya karAvyAnA puSkaLa ulekho maLe che. AthI ghaNIvAra eka ja yuganA judA judA saMpradAyonAM dhArmika sthAnakonuM rUpanirmANa sarakhuM lAge e saMbhavita che ane tethI saMzodhananA prAraMbhakALe ghaNA vidvAnone te sthAne viSe nirNaya karatAM saMbhrama thayelo hato. buddhanAM ghaNAM sthAnako hovAthI badhAM prAcIna sthaLonI padmAsana ke yogamudrAvALI pratimAone bauddha TharAvI hatI. mathurAnAM ane bIjAM sthaLonA keTalAka stupone paNa bauddha TharAvyA hatA. bhAratanA prAcIna dharmasaMpradAyomAM buddha ane jaina saMgho samakAlIna astitva dharAvatA hatA ane tAvika rIte vyavahArapraNAlimAM ghaNI samAnatA dharAvatA hatA. bauddha sAdhuonI jema jaina sAdhuo mATe paNa girinivAso ane bhikSugraho nirmANa thayAM hatAM; pharaka eTalo ja hato ke jainone cayamaMdiro jevA maMDaponI jarUra nahotI. bane saMpradAye bhAratamAM sarvavyApaka evI bhavananirmANanI rUDhi grahaNa karI hatI. te rIte I. pU. bIjA sakA jeTalA prAcIna samayathI jaina girinivAsI orissA, dakSiNa bhArata ane gujarAtamAM giranAra ane bIjuM koI koI sthaLe thayA hatA. temAMnAM badAmI, paTanA (khAnadeza), Ilara vagere sthaLonAM guphAmaMdiro bhAratanI kalAnA eka paMkitanA namUnA che. e pratyekanuM svarUpa AjanAM jaina maMdiro sAthe maLatuM nahi hovAthI ghaNo kALa tene bauddha saMpradAyanAM gaNI levAmAM AvyAM hatAM. Page #153 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha orisAmAM AvelI udayagiri ane khaMDagirinI guphAo bhAratanI prAcInatama sthApatyaracanAo gaNAya che. enAM svarUpanuM vaicitrya, zi95pratimAonI lAkSaNikatA ane baMdhAraNanI vizeSatA, ati prAcInatA vagere kAraNone laIne bhAratanA vidvAnoe tenI para ghaNuM zAstrIya udayagiri khaMDagiri saMzodhana karyuM che. A guphAonI prAcInatA siddha karavAno yaza gujarAtanA suprasiddha vidvAna paMDita bhagavAnalAla IndrajIne maLyo che. hAthIguphAnA pravezadvAra upara bhAMgItUTI prAcIna lipino lekha che tenuM svarUpa giranAranA azokanA zilAlekhone maLatuM hoI sae tene baddha guphA dhArI lIdhI hatI paNa teno ukela thatAM temAM prAraMbha jaina sUtrathI karelo che te parathI chevaTano nirNaya thaI gayo. sAtamA saikAmAM cInI pravAsI hyu ena saMge ullekha karelo che ke te kALe kaliMga dezamAM jaina saMpradAyanuM moTuM mathaka hatuM ane uparokta lekha te vAtanI sAbitI Ape che. kaliMganA rAjA khAravele jaina sAdhuo mATe aneka girinivAso karAvyA hatA. teNe AMdhranA sAtakarNI rAjAne sahAya karI hatI. I. pU. 155 varSe maurya saMvata 165mAM tenA rAjyakAlane 23 varSa thayAM hatAM. hAthIguphAno paththara ghasAto jAya che, zilpa bhUMsAtuM jAya che paNa tenA para Avo mahattvano lekha hovAthI te jarUra pradhAnasthAna dharAvatI haze. enI rUpavidhAnanI zailI ane zilpAkRtio acUkapaNe sAMcInA toraNakAro ane bhAratanA vihArone maLatI che eTale I. pU. bIjA hAthIguphA saikAnuM kAma te kare che. tyAM bauddha saMpradAyanA koI avazeSo nathI. gajalakSmI, nAga ke vRkSapUjA, svastika vagere cihno e kALe sarvavyApaka hatAM. keTalIka jUnI guphAomAM jaina tIrthakaro ane pArSadonI utkIrNa pratimAo che. udayagirimAM rANIguphA, hAthIguphA, vyAghaguphA vagere judAM judAM nAmovALI 19 guphAo che. khaMDagirimAM paNa vaividhyavALI 24 jeTalI guphAo che. guphAomAM staMbhovALI parasALa ke osarI ane sAthe aneka khaMDo che. vyAghaguphAno ullekha karavo jarUrano che. eka vizALa khaDakane korIne vAghanA phADelA mono ghATa uparanAM chajAne Apelo che. nIce eka kAra banAvI aMdara savA cha phUTa UMDI, sAta ane nava phUTa pahoLIcoDI oraDI kotarI kADhelI che. A eka taraMgI prakAra che, paNa tethI nakkI thAya che ke e kALe vyAdhaguphA dhAya ghATa virATa rUpamAM utAravAnI kalA siddha thaI hatI. aMDagirinI tattvaguphAnA staMbha (pasa polIsa) IrAnI ghATanA che. aTArIno kaTheDo bhAratanA jevo che. tyAM hAthI, mora, haraNa ane pazupaMkhIo paNa kotarelAM che. pazcima bhAratamAM bIjApuranI dakSiNe badAmInI guphAo jotAM samajAya che ke e kALe brAhmaNa, bauddha, jaina dArzanikonuM sahajIvana keTaluM zakya banyuM hatuM. brAhmaNa guphAono samaya eka lekhamAM zaka varSa - 500 eTale I. sa. 579 Apela che. badAmInI cAra guphAomAM eka jaina badAmInI guphAo guphA che paNa cAre ekabIjAne eTalI maLatI che ke eka ja samayamAM te kotarAI haze ema kahI zakAya; chatAM jaina guphA sauthI pAchaLa thaI lAge. e guphA 16 phuTa UMDI ane 31 phUTa pahoLI che. parasALane beu paDakhe Akatio karelI che. aMdaranI pratimAo guphAnA ja khaDakamAMthI kotarAvelI che. IluranI IkisabhAnA pASANumaMdira sAthe sarakhAvatAM tenAthI eka seko pAchaLa lAge. badAmInI bhIMto para ajaMtA zailInAM citro che. badAmInI najIkamAM aihola gAme badAmIthI moTI jaina guphA brAhmaNa guphAnI pAse che. tenI parasALane rAAra staMbho che. Page #154 -------------------------------------------------------------------------- ________________ bhAratIya kaLAmAM jaina saMpUrti 3 parasALa 32 phUTa lAMbI, 7 phUTa jeTalI pahoLI ane sughaDa evI chata che. A chatano maMDapa 17 phUTa 8 iMca pahoLo ane 15 phUTa UMDe che. tenI AsapAsa nAnAM devaghara kotarelAM che ane sAme mukhya golaka 8 orasa corasa che. temAM zrI mahAvIranI padmAsana pratimA che. tenI AgaLa be kotaraNIbharyA staMbho che. bauddha ke brAhmaNa guphAonI jema praveza AgaLa banne bAju dvArapALo kotarelA che. badAma tAlukAmAM bIjAM paNa jaina maMdiro che. Ilura ajaMTAthI 30 mAIla cheTe auraMgAbAdanI pAse AveluM che. iluranAM zilpamAM pASANumaMdira ane guphAmaMdiranAM jevI mAtra aMtaraMga kotaraNI nathI, paNa teno bahiragano uThAva kharekharAM devamaMdironI jema ghaDI kADhI AkAra pratyakSa karavAmAM Avyo che eTale te pahADamAMthI akhaMDa kotarI kADhelAM Ilara zilpo ja che. jagatanI vizALakAya kalAkRtiomAM tenI gaNanA thAya che. grIka zilpo tenI pAse vAmaNuM banI jAya che. pahADane uparathI bhaoNtala sudhI kotarI maMdirano saMpUrNa ghATa, staMbho ane chevaTa aMdaranA maMDapo ane golakomAM abhuta prabhAvavALI pratimAo svaracha, sapramANa, sughaDa, takSaNakAryathI paripUrNa banAvelI che. lagabhaga cAra mAIlanA gherAvAmAM khaDaka kApIne karelAM 34 jeTalAM khaDakamaMdiromAM pathI 8mA saikA sudhInI zilpakaLAno prastAra che; AmAM moTA bhAganI brAhmaNa ane bAkInI bauddha jaina guphAo che. ahIM pharI ApaNane kalAnI sRSTimAM sarva dharmonuM sAmaMjasya jovA maLe che. IlorI ati kautuka vasyuM jotAM hIyaDuM ati ulamyuM vizvakarmA kIdhuM maMDANa tribhuvana bhAvataNuM sahinANa. (zrI zIlavijayajI) Ilura - IlorA (mejiri) nI prasiddhi kevI hatI te uparanI prazastithI samajAya che. IluranI jaina guphAo sauthI pAchaLa thayelI lAge che. guphAmaMdironI pichAna 10mAMthI navanI mAtra bAhya svarUpathI thaI zake. A darzanabhAga aMdara prakAza jAya evA hetuthI kotarelo hoya che. bAMdhakAmathI karelA makAna karatA tenA cheda moTA rAkhavA ane te sAthe khaDakanA bhAra pramANe TekA, thAMbhalA paNa bhArekhama rahevA devA joIe. AthI aMdaranI racanAne tene anusarI AkAra levo paDe. IluranAM jaina maMdiro I. sa. 850 pahelAMnAM nathI. tenuM darzana svarUpa ane pratimAo dhyAnathI joIe to dakSiNa (draviDa) paddhatie kAma thayeluM lAge che. brAhmaNa guphA kelAsa paNa e ja zailInI che. banne vacce eTaluM sAmya che ke tenA racanAkAli vacce bahu aMtara nahi hoya. inkasabhA ane kailAsanAtha bane maMdiro be mALanAM che ane aMdara nAnA khaMDo che. jaina maMdiramAM gomatezvara ane pArzvanAthanI pratimAo che te parathI te digaMbara jaina saMpradAyanAM che ema nirNaya karI zakAya. badAmImAM eka lekha che, te kannaDa bhASAmAM che, tethI mAnI zakAya ke zipIo IndrasabhA dakSiNanA hatA ane teo draviDI ghATa laI AvyA. tyAM eka kudaratI mApano hAthI che. sAmI bAju 31 phUTa 6 Icano eka ja zi95no staMbha hato te so varSa pahelAM paDI gayo hato. A guphAonA uparanA bhAgamAM pArzvanAthanI virATa pratimA kotarelI che. A pratimA para kotarela akSaro parathI lAge che ke te I. sa. 1235nI AsapAsa thaI haze. A badhAM zilpo cAlukya ane rASTrakUTa rAjyonI sImA upara hovAthI banne rAjyonI zailIono temAM zaMbhumeLo thayo jaNAya che. ahIM uttara bhAratamAM vikasI rahelAM devamaMdironI vizALatA ane Page #155 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha zikhararacanAone avakAza nathI chatAM kalpanA ane rUpanirmANanI zakti ajabanI bhabhaka tyAM prasarAvI rahI che. pahelA cAlukya samayano chello rAjA kIrtivamAM bIjo I. sa. 746mAM rAjyapade Avyo, paNa I. sa. 757mAM mAlyakheDane rASTrakUTa daMtidurge tenuM rAjya paDAvI lIdhuM te pachI, jainoe, IlaramAM draviDI zailInAM maMdiro karAvyAM. kailAsa ane bIjAM maMdiro, rASTro pote draviDo hatA eTale svAbhAvika rIte brAhmaNa zailInAM thayAM. emanI ANa narmadAnA kAMThA sudhI pahoMcI hatI. A badhuM jotAM bauddho karatAM jaina saMpradAyane brAhmaNo sAthe ThIka phAvyuM jaNAya che. guphAzilpamAM agatyanuM gaNIe evuM eka pASANumaMdira, prAcInatA ane kalApUrNatAbharyuM ullekhavA jevuM, dakSiNamAM tInavelI prAMtamAM zrIvIlIputtarathI 27 mAIla dUra, kanyAkumArIthI 75 mAIla uttare "kAlugumalAI nAmanA sthaLe mahAbalIpurama jevuM ja khaDakamAM kotareluM maMdira che. e pUrNa thavA pAmyuM ja nathI. eno dAnavIra mRtyu pAmatAM kAma baMdha paDayuM na hota to eno keTalo vistAra thaI zakata te kahevAtuM nathI. te TekarInI bIjI tarapha tIrthakaronI pratimAo che ne tyAM jainonI vasati che. A maMdira koIe pAchaLathI pUrNa karAvyuM nahi eTale tenA mULa dAtAnI kIrti amara rahI che. dakSiNanAM jaina guphA maMdironI kalAmAM sitannavAsala (sidgaLavAra) athavA siddhano vAsa te sthApatya zobhA uparAMta citrakalAnI prAcIna paripATInA eka ananya sthAna tarIke jANItuM thayeluM che. pudakoTathI nava mAIlane aMtare A guphAmaMDape Avela che. tyAM IpU. trIjI sitavAsala sadIno brAhmI lekha che temAM sUcana che ke jaina munionA nivAsa mATe tenuM nirmANa thayuM hatuM. tyAM sAta samAdhizilAo che. guphAnI aMtaraMga vistAra 100 phUTa lAMbo ane 50 phUTa pahoLo che. teno racanAprakAra I. sa. bIjI sadIthI AraMbhI 10mI sadI sudhI pahoMcyo che. sAdhuone araNyavAsa vadhu pasaMda hato eTale vakhatovakhata tyAM bhinna bhinna prakAranuM kotarakAma ane rUparacanA thayAM karyo che. 10mI sadImAM palavarAja mahendravarmA kalAno mahAna AzrayadAtA hato. teNe tyAM citro karAvyAM che temAM suzobhita kamaLasarovaro tema ja apsarAo ane keTalAka jaina prasaMgo che. citromAM ajaMtAnA pAchalA samayanI saMpUrNa asara che. bhIMto para citro karavAnI prathAnuM saMrakSaNa Aja sudhI jaina saMpradAye nabhAvyuM che, mAtra tenI rucikakSA ane parIkSaNamAM bhraSTatA AvelI jaNAya che. IlaranAM maMdironAM citrono saMbaMdha gujarAtanI 10mI-11mI sadInI citrakalA sAthe spaSTa thayo che. tenuM svarUpe kalpasUtronAM graMthastha citromAM UtarI AvyuM che. - dakSiNa bhAratamAM jaina-prabhAvita zi95kalA badAmI, aihola ke Ilara yA sitannavAlathI samApta thatI nathI. jenoe uttara bhAratamAMthI pahelA sakAmAM dakSiNa bhAratamAM praveza karyo tyArathI ghaNI caDatI paDatI thaI chatAM 10ma sekA sudhI iluranAM nirmANa virATa pratimAo karyA. te uparAMta uttara bhAratamAM maLe nahi evuM virATa pratimAnirmANa jaina kalpanAe dakSiNa bhAratane ApyuM che. evI traNa pratimAo zramaNabelagula, kArkala ane palsaramAM che. zramaNa belagulanI pratimA suprasiddha che. kevaLI jJAna prApta thayuM che evA gomatezvaranI pratimA maisura rAjayamAM IndragirinI 400 phUTa UMcI khaDaka TekarI para che. tapasvInI niHsaMgatA darzAvatI 58 phUTanI e nagna pratimA jarA paNuM kSobharahita balocita saralatAbharI mudrA darzAvavAmAM zilpakArane apratima saphaLatA maLI che. kAryasiddhino bIjo camatkAra to khaDakanA mathALethI 18 phUTa sudhInuM vadhArAnuM khaDakadaLa Page #156 -------------------------------------------------------------------------- ________________ bhAratIya kaLAmAM jaina saMpUrti kApI kADhayuM che te che. AvuM pracaMDa pUtaLuM jamIna parathI eTalI UMcAIe laI javAnuM azakya kArya ka95nAno avarodha kare, paraMtu uparathI ja pratimAo korI kADhavAnI yojanA bhAratIya zipInI apUrva maulikatA che. AvuM mUtinirmANa misara vinA anya sthaLe nathI thayuM. bIjI pratimA kaDadezamAM kArakalamAM che. tenI UMcAI 41 phUTa 5 iMca che. vajanamAM lagabhaga 80 Tana che. e pratimA taiyAra karyA pachI tenA sthAne mukAI che. A pratimA I. sa. 1432nA vakhatanI che. trIjI para ke venara khAte che. tenI UMcAI 35 phUTa che. te I. sa. 1604mAM banelI che. A traNe pratimAo digaMbara jaina saMpradAyanI che. traNe UbhelI kAryotsarga svarUpanI nagna che. paga AgaLathI vanavelIo zarIra para caDI gayelI che. uttara bhAratamAM gomatezvaranI pratimA jovAmAM AvatI nathI, paraMtu dakSiNa bhAratanI zilpakalAe A pAtra mATe kalAnI carama zaktio kAme lagADI che. A uparAMta dakSiNa bhAratanAM maMdironI kalAmAM dhAbAnI upara caDatara mALonI racanA paNa eka viziSTa prakAranI che. keTalAMkanAM chappara nepALanAM maMdirone maLatAM che, paNa bIjI navAI e che ke uttara bhAratamAM azokanA vakhatamAM smAraka-stabho UbhA karavAnI prathAne pachIthI lopa thayo hato te prathA dakSiNanAM jaina maMdiromAM bahu suMdara prakAre pAMgarI che. maMdirathI alaga maMdiranA cokamAM svataMtra UbhelA staMbhanI zobhA ane racanAno prakAra ApaNe IlaranA kailAsamaMdiramAM joyo che. Ama svataMtra staMbha khaDo karavAnI rIto prAcIna kALamAM nAIla pradezamAM hatI. nAIla pradezanA staMbho eka ja zilAmAMthI ghaDI kADhela corasa dhATanA ane Toca parathI pirAmiDa jevI aNIvALA hatA, paraMtu dakSiNanA staMbho to zi95nAM alaMkArakAvyo jevA goLa tema ja pAsAdAra aneka kaMdorAvALA eka ekathI judA ramya vyaktitvavALA che. dakSiNa bhAratane uttara bhArata sAthe sAMkaLavAmAM mahAkosalanI jaina kalA-paripATInuM mahattva che. rAmagirinI TekarI, jyAM meghadUtano yakSa vasyo hato, tyAMnA guphAgrahomAM jaina prasaMgo maLI AvyA che. guphAcitrothI AraMbha thayelo janakalAno vihAra AThamI sadI pUrI thatAM aMdhakAramAM mahukosala lupta thayo. kalacerI rAjavaMzanA narezo masahiSNu hatA. teo ziva hovA chatAM jainone saMpUrNa rakSaNa ane Azraya ApatA. kalacurI zaMkaragaNa jainadharmAnusArI hato. mahAkosalanI rAjadhAnI tripuri (tevara) hatI. e rAjakuLane dakSiNanA rASTro sAthe sagAsaMbaMdha hato. A rASTrakUTonI sabhAmAM jaina vidvAno rahetA. mahAkavi puSpadaMta temano rAjakavi hato. jaina dharmAnusAra amoghavarSe jaina muni padano aMgikAra karyo hato. mahAkosalanA jaina kalAbhavane prasiddhi ApavAnuM zreya munizrI kAntavijyajIne ApI zakAya. e kAryathI emano mAtra jaina samAja upara ja nahi, paNa samagra bhAratavarSanA saMskArI samAja upara upakAra thayo che. gupta samayanI aneka jaina pratimAo, devIo, pratihArIo ane sthApatya avazeSonI vistAravaMtI tapasIla ane vigatapUrNa varNana temaNe "vaSNujhA vaibhava' nAmanA pustakamAM ApeluM che. te sAthe je citramudrAo ApI che te chApakalAnI dRSTie saMpUrNa nathI paraMtu asala vastumAM keTaluM sandaryanirUpaNa ane prabhAva haze teno khyAla Ape che. A pratyeka avazeSanA suMdara svaccha phoTogrApho navesarathI taiyAra karAvI moTI pleTo yA citrasaMpuTo rUpe prajA AgaLa mukAya to jaina saMskRtino prakAza aneka janone AhlAdaka banaze. Page #157 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha buddha ane mahAvIrano jIvanakAla eka ja samayamAM vItyo hato ane bhAratamAM banne saMpradAyono sarakho vikAsa thayo hato. jemAM tyAga ane tapanI bhAvanAnuM prAdhAnya hatuM chatAM bauddha dharma AraMbhamAM ghaNAM vizALa rAjayono Azraya pAmyo. pUrva bhAratamAM pATalIputrano te uttara bhAratamAM rAjyadharma thayo tyArathI tenuM vizvamAM bahumAna thayuM ane tenAM smArakasthAne jainakalAno prastAra aneka maLI AvyAM che, paraMtu te sAthe jaina dharmanA saMsthApaka zrI mahAvIra ane temanA anuyAyIoe pazcima bhAratamAM je prasAra karyo te ghaNuM mauna paNa vyApaka hato. bauddha dharma AraMbhamAM rAjayAzraya pAmyo ane Ama janatAne bhAvI gayo. AthI tenA smArakone vizALa prastAra maLyo. jaina saMpradAya khetI ane yuddhanA kSetrothI alipta rahevAno Agraha sevato hato eTale vepAra ane vyavahAranA kSetramAM saMkaLAyelI prajAno Adara pAmyo. AthI bhAratamAM jyAM jyAM vepAra ane vahIvaTanAM moTAM mathako hatAM tyAM tenA AzrayadAtAoe stupo, bhikSugraho ane maMdironuM nirmANa karyuM che. dakSiNa bhAratamAM paNa ApaNe joyuM ke jyAM surakSA ane sahiSNutA joyAM tyAM jaina prajAe vasavATa karela che ane dharmasmArako pAchaLa puSkaLa dAno ApyAM che. jaina saMpradAyanuM A lakSaNa uttara bhAratanA prAcIna kALanA ItihAsamAM suspaSTa thAya che. bhAratanAM zilpano itihAsa I. pU. 3000 varSe siMdhanA mohanajo-daronAM prAcIna avazeSothI prApta thAya che. e kAle prANIonAM mATImAM upasAvelAM citro ane cUnA tema ja dhAtunI mAnavaAkRtio jotAM lAge ke mAnavasamAjamAM kalAnAM AkarSaka ane sAMketika svarUpono pracAra thaI cUkyo hato. e samayanI mudrAomAM ya dhyAnastha yogIonI AkRtio paNa maLI che, paraMtu samrATa azoka mauryanA samayanI je zilpakRtio maLI che tenI sAthe hajAro varSano khAlI gALo sAMdhanArA namUnA maLyA nathI. azokanA samayamAM pUrva bhAratamAM yakSo ane yakSIonI saheja mAnavamApathI moTI ane kadAvara pASANumati maLI che paNa tenAM maMdira viSe koI khyAla bAMdhI zakAto nathI. bhUminA mahAna puruSo ke netAonA smArakarUpe temanA bhamAvazeSo upara goLAkAra moTA stupa athavA Topa (UMdhA TopalA ghATanA) racAtA ane te para vRkSa ke chatranI chAyA thatI. A rivAja te paNa prAcIna haze. koI mRta dehane dharatImAM daphanAvI upara mATIno TIMbo karI upara vRkSa ke vRkSanI DALI tenI chAyA mATe mukAtI. te pachI bhinna dezomAM bALavA ke daphana karavAnA bheda thayA, eTale kabaro ane staponAM rUpo judAM thayAM. tRpanI AkRtimAM avazeSo mukAya che te bhAgane caya kahe che. citya zabda citA parathI Upajayo che; eTale prAcInakALathI cityano rivAja cAlato ane te pramANe buddhanA avazeSo nirvANa pachI caityarUpa pAmyA ane bauddha sthAnomAM jyAM citya hoya te caityamaMdira ane pUjAnI pratimA ane bhikSAgRha hoya tene vihAra evAM nAmo maLyAM. AvAM caityo, hupo ane bhikSugraho bauddha, jaina temaja veda saMpradAyomAM hatAM paNa buddhanA stupono vistAra thavAthI pahelAM badhA ja stupo tene nAme caDAvI detA. pAchaLanA saMzodhana ane ukIrNa lekhothI siddha thayuM che ke prAcIna stupo tema ja guphAgRha nirmANa karavAmAM jaina saMpradAyano hisso ghaNo moTo ane vyApaka hato. takSazilAmAM, mathurAmAM, avadhamAM, mahAkAsalamAM evAM jaina sthAno maLI AvyAM che jenI zilpamadrAo, utkIrNa lekho, pratimAo, alaMkAro tatkAla prajAnI saMskRta ane zilpavidyAnA ati ucca Page #158 -------------------------------------------------------------------------- ________________ bhAratIya kaLAmAM jaina saMpUrti prakAranA namUnArUpa che. AmAMnA ghaNAkharA khaMDita athavA vizINuM sthitimAM upekSita paDayA che chatAM mauryakALathI I. sa. 1080 sudhInI ekasarakhI aMkoDA pUratI anekavidha zilpasAmagrI ekatrita thaI che paNa bauddha ke brAhmaNu smArako jeTalI prasiddhi pAmI nathI. prAcIna takSazilAmAM je stupa maLI Avyo tenA zilpamAM khASTrIyana, IrAnI, ebIloniyana asarovALI AkRtio che. paraMtu mathurAnI kaMkAlI TekarImAMthI je apAra zilpakhaMDo maLyA che temAMthI jaina saMpradAyanI e nagarImAM kevI nahojalAlI haze te samajAya che. ghaNA mAne che ke guphAmaMdiro parathI maMdironuM nirmANa thayuM che, paraMtu maMdironAM garbhagRhanI racanA zvetAM teno saMbaMdha yajJavedI sAthe hoya ema lAge che. AvI vedikAo racavAnI prathA vaidika saMpradAya bahAranA paNa svIkAratA hatA. jyArathI stUpanI pUjA baMdha thaI gaI ane pratimApUjana zarU thayuM tyArathI jainoe paNa maMdironI racanA para dhyAna ApyuM hatuM. paNa te kALe te bahu moTA pramANamAM baMdhAyAM nahi hoya. maMdiranAM vAstuzAstramAM varNavelA zAMtika, pauSTika, nApada evAM nAmo che; nAgara ke draviDa evA bhedo che paNa sAMpradAyika nAma nathI. mathurAnagarI je samaye samRddhipUrNa hatI te vakhate tyAM aneka jaina dhanADhyo vasatA. temanA dAnathI thayelAM maMdironI je zilpasAmagrI kaMkAlI TekarImAMthI maLI AvI che temAM jaina pratIkothI bharapUra takSaNupracuratA ane pratimAo mathurAnA myujhIyamamAM che te te kAlanI kalAnI carama sImA rajU kare che. mathurAnA zaka rAjAo viSNu ane kaniSkanA saMvatsaravALI aneka jInamUrtio, stupanI vaMDIonA kotarelA paththaro, sAMcI ane bhAtanA sAthamAM mUkI zakAya evAM che. eka lekha vi. saM. 78nA lekhavALo che te devinimata eTale tenA nirmANanA samayanI koI ne khabara nathI evo che. mathurAno jaina samAja vepArathI dhanADhya hato; eTale temanAM zilpo upara noMdha mUkavAnI ghaNI cIvaTa batAvI che. avadhakosala ane uttara bhAratanA stUpo I. pU. 50 varSa pahelAMnA Thare che. jaina zilpAvazeSo uttara bhAratamAM brAhmIlipino vikAsa, vyAkaraNa, prAkRta bhASAono udaya tema ja rAjakIya ane sAmAjika paristhiti ane itihAsa ane jaina dharmanA pUjAkAMDa para prakAza pADe che. e zilponuM mUlyAMkana karavA pratyakSa paricaya thAya athavA uttama phoTogrApho jovA maLe evuM thavuM joI e. alaMkAro temaja velonI suspaSTa kotaraNI bhAratIya kalAmAM grIka IrAnI AsIriyana tema ja bebIlonanI asaro keTalI UtarI hatI tenAM daSTAMto temAM maLe che. khAsa karI pAMkhovALA siMho, dariyAI prANIo tema ja velabuTImAM grIka prakAro bhAratanA saMskAravyavahAranAM udAharaNo che, chatAM vastu saMpUrNa bhAratIya che. brAhmaNa, bauddha, jaina sarva koi tatkAlIna dezavyApI kalAsvarUpono potAnA saMpradAya mATe vinA saMkoca upayoga karatA. badhAnAM pratIko- rUDha paddhatio-eka ja zilpabhaMDAramAMthI maLI rahetAM. vRkSa, kaTheDA cakro, zaNagAro badhe sarakhAM hatAM. jaina dharmanA I. pU. nA purAtana ane Aja sudhInA zilpanI pAkI sAkSI ApatA bhUtakALanA mahattvanA aMkoDA tyAM maLI rahe che. jaina saMpradAyamAM prAcIna vibhAgo " gaNu, kula, zAkhA " vagere pracalita hatA e zilpa paranA lekhothI nakkI thayuM che. jaina sAdhvIo samAjamAM UMco mobho dharAvatI hatI e paNa jANavA maLe che. mathurAnAM zilpomAM I. pU. basothI vi. saM. 1086 sudhInI zilpasRSTi jovA maLe che, Page #159 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha uttara bhAratamAM gupta samayamAM je girimaMdiro hatAM tenuM astitva adyApi jaLavAyuM che, paraMtu svataMtra bAMdhaNInAM devamaMdironAM svarUpo virala che, je che te bahu ja nAnA kadanAM che. cUno ke koI baMdha vagara paththaranI zilAo khaDakIne upADavAmAM AvatAM A maMdiromAMnAM ghaNAM dakSiNanA mahAbalIpuram ke aiholanA piravAra hoya evuM lAge. maLI AvatI zilAonI laMbAI para tenA vistArano AdhAra raheto. uttara bhAratamAM gvAliyaranuM tailapa maMdira, saurASTramAM gopa, kadavAra, kalasAra vagere sthaLa enAM sAkSIrUpa che. gupta samayanI kalA ' tAjetaramAM gujarAtamAMthI maLelAM gupta samayanAM zilpo upara vaDodarAnA purAtattvavid zrI umAkAnta zAhe navIna ja prakAza pADayo che. temaNe aMkoTAmAMthI zrIRSabhadevajInI 32.5 iMcanI suMdara dhAtupratimA prApta karI myujhIyamane ApI che. jainazilpanA kalaza jevI A pratimAthI gujarAta samRddha banyuM che, kAlAnukrame AThamA saikAmAM garbhamaMdira uparanA zikharomAM vikAsa ane uThAvadAra svarUpo thayAM te temAMthI orissAnAM rathAkAranAM zikharono prAraMbha thayo. devatAnI pratimAnA bahiraMga jevAM e maMdiro gaganagAmI svarUpe vadhavA lAgyAM. dakSiNamAM e rIte gopurothI maMdirano vaibhava vadhyo. uttara bhAratamAM orissAthI pracAra pAmelI zailI AryAvarta athavA madhya dezanI zailI tarIke pracAra pAmI, jenA avazeSo gujarAta, saurASTra, kacchamAM dhaNe ThekANe maLe che. bhuvanezvara ane purInAM maMdiro jevAM zikharonA dhATano prAraMbhika prakAra saurASTranuM rANakamaMdira ane dhUmalImAM eka devamaMdiramAM jaNAya che. kacchamAM kerA, koTAI vagere maMdiro navamA saikAnA namUnA che. paNa pachIthI gujarAta, rAjasthAna ane buMdelakhaMDanA zilpIoe raMgamaMDapa ane tenI jALIone vimAna svarUpa ApI je nAvInya ane bhavyatA UpajAvI che tenI AgaLa orissAnAM maMdiro pahADa jevAM totiMga lAge che. rAjasthAna ane gujarAtamAM dasamI sadImAM rAjapUta rAjyo thayAM. teonAM devamaMdiro, rAjyamahelo, jalAzayo, killAo bAMdhavAnI eka apUrva harIphAI lAgI hoya ema dekhAya che. mULarAja solaMkIe gujarAtamAM rudra mahAlayanuM khAramALanuM maMdira zarU karyuM te vakhate sthApatyamAM guphAmaMdiramAM bhArekhama staMbho ane kotarakAmanI praNAli jIvatI haze. caulukyo kadAca dakSiNanA sthapatio ke rUpaniyojanA lAvyA haze evuM e samayanA dADhI, coTalAvALA sainiko ane rAjavIonI mUrtio parathI dhArI zakAya. paraMtu maMdirane UMcuM levuM, gaganacuMbI zikhara karavuM e vicAra to uttara bhAratano ja hato. navAM rAjyonI sthApanA sAthe zAMtibharyAM dhaMdhA karanArI jaina prajAe nagaronI jAhojalAlImAM sAro bhAga bhajavyo haze ane upayogI samAja tarIke paNa Adara pAmyA haze. sUrya, zaiva ke viSNunA upAsaka rAjAothI temane kadI upadrava thayo jANavAmAM nathI. teo vastusaMcaya karavAnAM ane dravyasaMcaya karavAmAM pravINa hoi anekavAra rAjyakartAone Apatti vakhate sahAyakAraka banyA hatA e paNa vanarAja cAvaDAnA samayathI suvidita che. gujarAtanAM navAM pATanagaro zahero vasyAM tyAre temAM AgaLa paDIne AMdhakAmo karanAra jaina samAjo hatA. temanI vyApArakuzaLatA ane arthavyavasthAnA anubhave temAMnAM keTalAka krame krame gujarAtanA rAjapuruSo, mutsaddIo ane dhanADhya vepArIo thayA. anya saMpradAyonI dhArmika saMsthAo ane maMdiro rAjyAzrayathI sarjAyelAM ane nabhelAM te rAjyAzraya jatAM khaMDita thayAM tathA upekSA pAmyAM. temanA nirvAha ke marAmata mATe kharca karanAra koI rahyuM nahi, jyAre jainadharmanA zrImaMto ane dAnavIroe devakAryamAM potAnI saMpatti ApI cirakALano yaza prApta karyo che. www.jainelibrary:org Page #160 -------------------------------------------------------------------------- ________________ bhAratIya kaLAmAM jaina saMpati 11mI sadInA paradezI humalAthI uttara bhArata pAdAkrAnta thaI gayo hato, rAjayakuLa jaDamULathI ukhaDI gayAM hatAM ane prajAnA moTA samudAyo dakSiNa tarapha bhAgI chUTyA hatA. te vakhate dharmaSathI paNa paradezI sainyoe devamaMdiro, pratimAo ane graMthono sarvanAza karavAno nirdhAra karyo hato. AvA vikaTa samayamAM kalA kArIgarI para nabhatA samAjano to zo Azaro ? paNa gajhanInAM dhADAM pAchAM vaLyAM ke turata ja Abu, zatraya ane giranAra upara zilpIonAM TAMkaNAnAM tAla paDavA lAgyA ane jainadharmanA devamaMdiro pahelAMnI jema AratI pUjAthI gAjI rahyAM. jaina saMpradAyanuM eka vizeSa sujJa kArya e che ke khaMDita thayela maMdira ke pratimAnI punaH pratiSThA karI tene upayogamAM laI zakAya che. AthI pUrvajoe karelAM kIrtikAryo sacavAI rahe che ane prajAnA kalAsaMskArane pUrti Ape che. A rIte zatruMjaya, Abu, giranAra, rANakapura vagere jene prajAnA ja nahi paNa sakala bhAratavarSanA kIrtidhvajasamAM mojUda che. AbunuM sauthI jUnuM maMdira saM. 1088mAM bhoLA bhImadevanA mahAmaMtrI vimaLazAhe baMdhAvyuM hatuM ane bIjAM maMdiro I. sa. 1230nA arasAmAM vAghelAnA maMtrIo vastupALa tathA tejapALe baMdhAvyAM, A maMdiranuM bAMdhakAma dhoLA ArasathI kareluM che. AsapAsa vIsa ke Abu delavADAnAM maMdiro trIsa mAIla para ArasanI koI khANa nathI. eTale ghaNe dUrathI ATalo paththara upara parvata caDAvavAnuM kAma karavAmAM apAra kharca ane zrama lAgyAM haze. paNa jaina koma dharmanAM kAryamAM kharca ke samayano hisAba rAkhe nahi evI prathA e vakhate haze. ane tethI ja zilpa kalAdharoe tenA nirmANamAM je naipuNya tathA navIna prakAronI ajaba sRSTi adabhuta dhIraja ane jhINavaTathI AkArabaddha karI che te jagatanA sarva pravAsIone ane kalAkArone vismayamugdha karI de che. A maMdironI kalAmAM gujarAtanA zipIoe AThamI sadInA khajurAhonA maMdiro karatAM je vizeSatA karI che te tenA raMgamaMDapanI racanA che. te pahelAMnA raMgamaMDaponI chata cAre pAsanI dIvAlo para TakAvavAmAM AvatI ane tenI upara nAnuM meru ghATanuM zikhara thatuM. maMDapane kadI kadI aMdarathI be bAju jALiyAM athavA vimAnaghATanA gavAkSo ke jharUkhA mUkavAmAM AvatAM. paraMtu gujarAtanA zilpIoe ATha thAMbhalA para goLAkAre lAMbI zilAo goThavI uparathI aThAMsa mArI dhIre dhIre nAnAM thatAM goLa vartulono upara maLI jato ghummaTa racyo. temAM ya jagatane apAra Azcarya karAvatuM nakazIdAra ArasanuM jhummara jene madhucchatra kahe che te gujarAtanA zilpIonuM nAvInya che. maMdiranI racanAmAM dvAramaMDapa, zRMgAracokI, nayacokI, gUDhamaMDapa, garbhagRha, toraNa zikhara, maMgaLa caitya vagere vibhAgovALo zilpaviratAra che. raMgamaMDapanA ratabho para vividha vAgho sahita UbhI rAkhelI asarAo, vidyAdharIo, nartikAo, staMbho para saMmosara tathA bhIMto ane chato para korelAM RSabhadevanA jIvanaprasaMgo, nAgaprabaMdha. aneka zarIra chatAM eka mastakavALuM mAnavaprabaMdha e badhuM zilpakalAno vyApaka samAdara batAve che. jaina saMpradAyamAM jANe e kALe evI mAnyatA haze ke maMdiramAM koI ThekANe sapATa pradeza bhIMta ke chatamAM khAlI rakhAya nahi. enAM dRSTAMta tarIke derANI-jeThANIno gokha batAvavAmAM Ave che. kiMvadatI pramANe kArIgarone AgaLa kAma karI zake mATe vadhu vadhu kotarI dhULa lAve tenI bhArobhAra rUpuM ke nANuM maLatuM, enuM rahasya eTaluM ja ke kalAkArIgIrI mATe devamaMdiramAM dravyano saMkoca lezabhAra nahoto thato. sAmAnya janane to e devasRSTimAM gayAno AnaMda thAya ane sarakArIne kalAnI samAdhi lAge evAM e kAryo niHzaMka banyAM che. Page #161 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha AbunI prazasti tenA zilpavaibhava mATe thAya che to mAravADanA rANakapuranA maMdiramAM 420 staMbhonI racanA, sumeLa ane maMdiranI sthApatya prabhAva bhAratanAM gaNanApAtra sthAnomAM pada apAve che. maMdirane unnata svarUpa ApavAnI yojanA, be mALathI bhavyatA vadhAravA meghanAda maMDapa nAmano rANakapura prakAra bhAratIya sthApatya racanAmAM sthapatinI buddhino yazodhvaja che. aneka staMbho dvArA AgaLanA zi9pIoe raMgamaMDapamAM cAre dizAonAM havAprakAza khecyAM te ja pramANe meghanAda maMDapa uparanA mALanA staMbhomAMthI havAprakAza sAthe maMDapanI UMcAI vadhArI ApI. pavitra, svaccha ane janasaMparkathI alaga zAMta vAtAvaraNa meLavavA mATe girinivAsanuM mAhAsya bhAratamAM purANaparicita che. paNa teno zreSThapaNe upayoga karavAmAM jaina saMpradAye zatruMjayanAM zikhara upara maMdironI ja nagarI karIne avadhi karI batAvI che. zatrujya, giranAra saurASTramAM pAlItANA AgaLa bhAgye ja 1000 phUTa UMcI TekarI upara ane tAraMgA mAnavInI sAdhanAe je ajaba dRzya racyuM che teno joTo anya nathI. puNyaprApti mATe maMdira baMdhAvavA jevuM koI kArya nathI evI daDha AsthA jainomAM hovAthI lagabhaga 10mAMnAM 9 maMdiro koI eka ja gRhasthanA dAnathI banyAM che. svAbhAvika rIte dAnakartA potAnuM nAma amara rahe mATe maMdiranA zobhA-zaNagAra-nakazI pAchaLa thAya eTaluM kharca kare che. A maMdirono kharekharo racanAkALa nizcita nathI. koI to jarUra 11mA saikAnuM haze paraMtu 14mA - 15mAM saikAmAM videzI humalAothI khaMDita thayelAM teno jIrNoddhAra karatAM pahelAMnA jevI zuddhi rahI nathI. ghaNe ThekANe marAmatane kAraNe plAsTaranA lepaDA nIce ghaNuM adazya thayuM che. paNa A maMdiramAM 14thI 18mA saikA sudhInA aneka prakAranA sthApatya nirmANanA namUnA maLI Ave che. pAchaLanA kALamAM pratimAo ane citronuM rUpakAma tathA nakazInA uThAva nabaLAM jaNAya che. paNa temAM paraMparA vizadhu rahI che, eTale punara dvAranA abhyAsI mATe tyAM ghaNuM sAdhana che. je koI saMzodhaka maMDaLa tenA nakazA, noMdha ane purANukyA saMpUrNa rIte citro sAthe taiyAra karI zake to sthApatyanuM eka aneruM pustaka thAya. giranAra ane tAraMgAnAM maMdironI bhUtaLaracanA vicakSaNa chatAM buddhiyukta racanAo che. uparanA samuddhAra kAryamAM ajJAna zilpIoe temanA pUrvajonI kIrti para astara mAryo che. banAsakAMThAmAM ane kacchamAM je jinamaMdiro che tenuM asala svarUpa to kyAMya rahyuM paNa jINoddhArane nAme Arasa ane TAIsinI vakhAro athavA kAcanA kaTherA banI gayA che. muMdrA AgaLanuM bhadrezvaranuM prAcIna prasiddha maMdira jagaDuzAhe baMdhAveluM tenI sarva bhIMto cUnAnA astarathI sanyAsInA muMDAnI jema vItarAga banI gaI che, ane dvAranI kamAno para ramakaDAM jevI mamo ane aMgrejI pUtaLAMnA behUdA DhagalA che, A AropanI sAme dhanyAspada apavAda rUpe rANakapura ane AbunuM jIrNoddhAra kAma gaNI zakAya. enuM udAharaNa sarvatra svIkAra pAme to ja AgalAM pAponuM prAyazcitta thAya. maMdironA dAnavIro ane zilpIo jyAM sudhI saMskAra ane vidyAnA upAsako hatA tyAM sudhI jaina saMpradAye karAvelAM maMdiro, pratimA ane alaMkAro ane anya padArtho jevA ke dIparataMbho, dhAtupratimAo. dIvIo vageremAM eka ramya jhalaka sacavAtI rahI hatI paNa 19mI sadI pachI briTiza varcasva vadhatAM e saMskAro lupta thayA ane Aje upara kahyA tevA hAla ghaNe ThekANe thayA che. Page #162 -------------------------------------------------------------------------- ________________ bhAratIya kaLAmAM jaina saMpati marAmata ane raMgakAma pAchaLa tamAma maMdirono kharca kula varSe aMza-paMcAzI lAkha rUpiyA thavA jAya che ema eka saMbhAvita vyaktie kahyuM hatuM. tema hoya to jaina koma A kArya mATe pUrNa abhyAsI zAstra kuzaLa kalAkAra ne nirIkSako nImIne pharI pUjya sthAnonI pratiSThAnuM rakSaNa karI zake che. raMga ane citranI hakIkata para AvatAM maMdiromAM thatuM citrakAma ane raMgakAma AjakAlanA susaMskArI jananI rucine saMtoSe evuM thatuM nathI. kAraNa ke temAM koI prakAre jaina kalAnI prAcIna ziSTatA ke paripATIno saMbhAsa ke asara nathI. Adhunika bajAru ramakaDAM jevA raMgarAga ane bheMkAro saMgItamAMthI komanI prajAne kayA saMskAra ane sadaguNonI prApti thaze e mAnasazAstrano prazna bane che. paNa gujarAtane gaurava levA jevI hakIkata e che ke bhAratavarSamAM ajaMtA pachI 11mI sadIthI apabhraMza thayelI kalAnuM eka moTuM AzrayasthAna gujarAta ane bhAravADa hatuM. moTe bhAge 13mIthI 16mI sadInA kalpasUtro ane kAlaka kathAnAM hastagraMthomAM ja e kalAnAM avazeSo rakSAyelAM maLyAM hatAM, ane tethI ja vidvAno bhAratIya kalAnA ItihAsanI khUTatI kaDIo meLavI zakyA che. sane 1910mAM AraMbhAyela saMzodhana pravRttimAMthI Aje e phalita thayuM che ke e kalA rAjasthAna, nepALa, baMgALa ane dakSiNa sudhI vistarI hatI paNa moTuM sarovara sukAI jatAM chevaTanuM jaLa jema eka moTA khADAmAM sacavAI rahe tema gujarAtanA dhanADhya jaina samAje e kalAne graMthabhaMDAromAM sAcavI rAkhI hatI ane dharma saMbaMdhathI Uta e prakAranI paraMparA ane rUDhinuM rakSaNa karyuM hatuM. ane have te navA yuganA kalAkAronA tema ja vidvAnonA abhyAsamAM eka agatyanuM prakaraNa banI cUkI che. enA pracAra ane parizIlana mATe suMdara prakAzano karavAno yaza amadAvAdanA eka taNuM gRhastha zrI sArAbhAInavAbane ApIzuM. graMthastha kalAnA namUnA uparAMta emaNe AThamI sadInI jina dhAtu pratimAonuM saMzodhana ane saMgraha karI dakSiNa bhAratanI dhAtu pratimAonI barobarI kare evo eka kalA pradeza prakAzamAM Apyo che. kAI zi5nA uttamottama namUnA pATaNanAM gRhamaMdiro ke gharadaherAsaro che. A apUrva bhAratIya zilpakRtionI nikAsa ke vepAra para aTakAyata mukAvI joIe. maMdironA nAnA namUnAo uparAMta kAi zipIoe jUnA maMdironI chatomAM kANuM pUtaLIo, nakazIo. prasaMgo ane nakazIdAra staMbho kotaryA che. e ArasanA takSaNanI pUrI spardhA kare che. pATaNa ane amadAvAdamAMthI aneka kalAzi95nI aprApya vastuo paradezanA saMgrahAlayomAM pahoMcI gaI che. e mATe have sai jaina kalApremIone kheda thavo joIe ane have pachIthI evI vastuo meLavavA udAra dAnaphaMDamAMthI tenI kharIdI karI saMgraha racavo joIe, jethI prajA jainakalA mATe suyogya rIte gaurava laI zake. uparAMta kuzaLa ane kalAvida vidvAno pAse e vastuonI parIkSA, kadara ane noMdha karAvI uttama citro sAthe tenA graMtho prajA samakSa mUkavAthI jainakalAnI saMpUtimAM yazakalagI umerAze. IN kA T BEEHEET are ====== = Page #163 -------------------------------------------------------------------------- ________________ jaina dharma ane jaina saMskRtinI keTalIka lAkSaNikatAo prA0 amRtalAla savacaMda gopANI, ema.e., pIecU.DI. * Arya saMskRtinA nirmANa ane dhaDataramAM vaidika ane bauddha saMskRtionI jema ane jeTalo ja jaina saMskRtino paNa phALo che. jaina eTale jina " no bhakta, anuyAyI ane mana, vANI tathA zarIra A traNe ya upara jeNe sarvAMgasaMpUrNa vijaya meLavyo hoya te " jina ". A " jina " pachI game te dezano hoya, game te kALe thaI gayo hoya ane game te phirakAno hoya. A enI udAramAM udAra vyAkhyA che. AmAMthI jaina dharma ane saMskRtinI anAditA svataH phalita thAya che. jaina dharma ane saMskRtino Ugama koI paNa anya dharma ke saMskRtimAMthI thayo nathI; enuM astitva svataMtra che. aitihAsika pramANo ane purANamAM purANu gaNAtAM zAstro ane graMthomAM AvatA ullekho uparathI A vidhAna have asaMdigdha rIte puravAra thaI cUkyuM che. enA upara anye, ane anya upara eNe prabhAva ane saMskAra nAkhyA che -- A banne vastuo svIkAravI joie. saMskRtio pArasparika asarathI tadna mukta rahI zakatI nathI e siddhAMta sarvamAnya che. ahiMsA jaina dharma ane saMskRtino prANa che. eTalA mATe ene ahiMsA dharma tarIke paNa vyavahAramAM oLakhAvavAmAM Ave che. enA maulika siddhAMto paikImAM karmavAdano siddhAMta mokhare che, janma ane maraNanA pherAothI racAtuM saMsAra bhramaNa e eka mahAnamAM mahAna duHkha ene hisAbe gaNAya che. A du:kha karmajanya che. corAzI lAkha yoniomAM bhamato bhamato, utkrAnti sAdhato sAdhato AtmA karmamukta thaI chuTakAro meLave che. e mokSa sAdhya karI ApavAmAM IzvarAdi koI bAhya tattva nimitta kAraNabhUta nathI banatuM. AtmAe pote ja siddhi hAMsala karavAnI che. eTale enAmAM anaMta sAmarthyano svIkAra karavAmAM Avyo che. bAhya padArthanI Apakhuda maherabAnI upara ene jIvavAnuM nathI. e pote ja kartA, bhoktA ane haryAM che. potAnAM sukha-du:kha mATe koIne paNa e javAbadAra na gaNI zake. AmAM rAga-dveSanI pariNatino parihAra samAviSTa thaI jAya che. nirahaMkAra mizrita puruSArthanuM saMkalana paNa A siddhAMtamAMthI ja svataH sare che, jhare che. jaDa ane cetana arthAt ajIva ane java--A e mukhya tattvo svIkArI, bIjAM sAta tattvone-- puNyapApAdita----ajIvanA avAMtara bhedo tarIke sthApI kulle nava tattvonI prarUpaNA jaina dharme karI che. jagatanA sraSTA ane saMhAraka tarIke "Izvara " ne kalpanAra dharmonI dRSTie jaina dharma nirIzvaravAdI gaNAto hoya to bhale gaNAya, paraMtu nirIzvaravAdI eTale nAstika ane nAstika eTale nItinI AvazyakatA ane mUlyamAM nahi mAnanAra evo jo artha karavAmAM Avato hoya to te kevaLa bhrAnta, ajJAnayukta ane nyAyavihIna che. pApa ane puNyamAM anIti ane nItinA mUlyAMkano aMtargata ja che. A kahevAnI paNa jarUrata nathI. pRthvI, pANI, teja, vAyu Adi zvarakaIka nathI. teonuM astitva potapotAnA khAsa niyamone AbhArI che. Izvaratva A rIte jaina dRSTine anukULa nahi hovA chatAM AtmA pote potAne baLe paramAtmA banI zake che e rIte Izvaratvano e aMgIkAra paNa kare che. Page #164 -------------------------------------------------------------------------- ________________ jaina dharma ane jene saMskRtinI keTalIka lAkSaNikatAo 13 karmane AbhArI saMsAratva che ema pratipAdI tamAma prANa, jIva, bhUta ane sattvane samakakSa banAvyA che ne ucca, nIcano bheda TALyo che, varNa ane jJAtinA vicArane bahiSkata karyo che ane strIpuruSanA ekasarakhA adhikAranI himAyata karI che. A rIte karelI jagata pratyenI jaina dharmanI apUrva sevA uvekhavA ke hAMsI karavA jevI to che ja nahi, paraMtu sanmAnavA jevI che. vartamAnamAM cAlI rahela bhISaNa tAMDavane khALavAnI ane arAjakatAne sthAne surAjya sthApavAnI, mArAmArI ane kApAkApIne nAbUda karavAnI, zoSaNa, lAMca, zavata vagere badIone nirmULa karavAnI, ekane bhoge bIjAnI jIvavAnI asada vRttine vidAya ApavAnI zakti ke kAmayAbI koIpaNa pracalita saMskRtimAM sAMpratamAM hoya to te kevaLa jaina saMskRtimAM che. nItinI nAdArIne devALuM kADhatAM bacAvavAnI ane kAcI paDavA jatI AsAmIne phaDacAmAM nahi javA detAM TakAvI rAkhavAnI saMpUrNa yogyatA jaina dharma pratibodhita ane prarUpita ahiMsAnA, karmavAdanA, anekAMtanA ane paMcamahAvratonAM tattvomAM che. A saMskRtinA hArdane samaye ane pacAvye ja vartamAna brAnta ane madamasta jagatano chuTakAro che-A saMskRtimAM evAM unAyaka tattva che e kAraNe. jaina dharmanI prAcInatA puravAra karato balIno zilAlekha mojUda che. zreNika, caMdragupta, biMdusAra, azoka, saMprati, khAravela, vikramAditya, muMja, bhoja vagere vagere aitihAsika rAjAdhirAjAoe jaina dharmane sapUco apanAvyo hato athavA to vega Apyo hato. siddharAja, kumArapALa vageree to jaina dharmanI sArI evI prabhAvanA karI hatI e to have kyAM chAnI vAta rahI che ? jaina dharma dakSiNamAM paNa potAnA prabhAvano prasAra sAro karyo hato. mahApratibhAzALI jaina sAhityakAroe, kavivayoe bIjAone mamAM AMgaLI ghAlavI paDe evI sAhityanI ciraMjIva kationuM nirmANa karyuM che. sthApatyanA, citrakaLAnA. sAhityanA-TUMkamAM buddhinA ekeeka pradezamAM jaina sAdhuoe ane zrAvakoe nirdoSa vihAra karI batAvI jagatamAM nAma sthApyuM che, kADhyuM che. vastupALa, tejapALa, jagaDuzA, bhAmAzA vagere dAnavIroe phorDa ke rokaphelarane bhulAvI de evuM karI batAvyuM che. jaina dharmanI ane saMskRtinI jagatane A deNa che. enI purANI yazogAthAne ahIM sparzavAmAM DaMphAza mAravAno koI aprazasta hetu nathI, paraMtu e dharma ane saMskRti mahAprANavAna, sattvazALI saMskRtinA bIja dharAve che e tarapha kevaLa aMgulinirdeza ja karavAno hetu che. sAdhu, sAdhavI, zrAvaka, ane zrAvikA-A cAra caturvidha jaina saMghanA ekama, ghaTaka. pahelAM bene pALavAno dharma te aNagAra dharma ane bIjA beno te AgAradharma. potapotAnA kartavyapAlananI maryAdAmAM rahI e cAre ya Atmonnati sAdhI saMpUrNa dazAe pahoMcI zake che. e cAreye amuka ja sthiti avazyameva prathamathI svIkAravI joIe evuM kAMI nathI. potapotAnI maryAdAnA vartuLamAM rahI, sadAcAra sevI, vikAsa vadhAratAM vadhAratAM aMte chuTakAro meLavI zake. A audAryano dAkhalo che. saMkucita nahi paraMtu vistArita-taddana viratArata daSTinuM A udAharaNa kahevAya. sAdhu ane zrAvakanA dhamanuM nirUpaNa pAribhASika hoI ahIM aprastuta che. saMyama ane tapa dvArA azuddhionuM parimArjana karavAnI parama AvazyakatA banemAM nirdhArAI che. vaMzaparaMparAthI ke peDhAnupeDhIthI AcArya ke evA koI padanI prApti thatI nathI. AcAryanA guNa dharAvato hoya to ja AcArya kahevAya, vaya ke liMga AdaranuM sthAna nathI, guNanI ja pratiSThA karavAmAM AvI che. jaina dharma rUDhicusta nathI paNa vegavAna vikAsamAM ja mAnanArI che enuM javalaMta pratIka AthI bIjuM kayuM hoI zake ? mAtra jJAna ke mAtra kriyA-A banne ekAMto hoI eno asvIkAra karavAmAM Avyo che ane ene sthAne jJAnakriyA samuccayavAdane mUkavAmAM Avyo che. sAdhu-sAdhvIe Page #165 -------------------------------------------------------------------------- ________________ 14 AcArya vijyavallabhasUri smAraka graMtha madhukaravRttithI gocarI karavAnI kahI che. mAla-malIMdA AtmaramaNanA poSaka nathI ema kahI eno niSedha karavAmAM Avyo che. "zarIramAAM khalu dharmasAdhanam " A siddhAMtanA puraskartAo sAme lAla battI dharatAM e bhAkhe che ke garIbane eka TukaDo paNa na maLato hoya tyAM bIjAe pADelA parasevAthI raLelA anAjano ke bhojanano naphakarA banI tame upabhoga na karI zako. phalANuM viTAmina emAM nathI e jovAnuM ene na hoya. saMyama-yAtrAnA nirvAhamAM upayogI bane eTalI hade ja zarIranI saMbhALa hovI joIeA eka ja mukhya vAta. dAna-dayAnI upAdeyatA vyavahAranaye e svIkAre che ja. kriyAzunya. AtmAnI zuSka jJAnanI vAto tarapha ene napharata che. jIva ane ava- A be mukhya tatvomAMthI phalita thatA nava tattvono svIkAra jaina darzana kare che e AgaLa kahevAI gayuM. AmAM jIvanA, saMsArI ane mukta; saMsArInA trasa ane sthAvara; pRthvIkAyAdi pAMca e sthAvara bheda. IkiyAdi bhedo paNa bhedo che. basamAM be IdriyothI mAMDI pAMca Ikiyo sudhInA bhedo che jyAre sthAvara ekiya che. pAMca astikAyo-dhamadhamaMdi-ajIvanA bhedo che. AmAM kALane bheLavI cha dravyonI kalpanA karavAmAM AvI che. jaina darzana viSayaka dRSTine pradhAnapaNe dhyAnamAM rAkhI A upara kahI te bAbatonI tArkika kalpanA, yojanA ane siddhi paNa karavAmAM AvI che jenA UMDANamAM UtaravuM e ahIM abhISTa nathI. badhA ja jIvono mokSa thAya to saheje eka sthiti ane eka samaya evo AvIne Ubho rahe ke je vakhate saMsAra jevuM kAMI hoya ja nahi. uttara pakSanI A zaMkAno jainadarzana e rIte javAba Ape che ke nA, ema nathI. kAraNa ke jIvonA paNa bhavya ane abhavya evA be moTA vibhAgo pADavAmAM AvyA che. AmAMthI je abhavya che te svabhAve ja evA che ke emano mokSa kadApi thato ja nathI. A abhavya jIvonI upamA zAstrakAroe (jaina) koraDu maganI ApI che. koraDu maga kadI paNa pAkatA nathI. Ama e abhavya jIvo paNa kadI mokSa meLavatA nathI. AtmAnI sAthe karmanA saMyogane anAdi mAnavA jatAM sAmo pakSa eka muzkelI A UbhI karI zake ke anAdi vastuno nAza thAya nahi ane ema mAnavA jatAM saMpUrNa karmano nAza azakya banI jaI mokSano paNa asaMbhava Ubho thaze. A muzkelIno jaina zAstrakAroe evI rIte kabAlo Apyo che ke AtmA sAthe navAM karmo baMdhAtA jAya che ane jUnAM kharatAM jAya che. AvI bAbatamAM koIpaNa eka karmanI yuti anAdi nathI, paraMtu karmayutino pravAha ja anAdi kALathI cAlyo Ave che ane A opacArika rIte AtmA sAthe karmo anAdi kALathI joDAyelA che ema samajavAnuM che. jaina darzane AtmAne caitanya svarUpa, pariNAma, kartA, sAkSAta bhoktA, deha parimANI, pratikSetre bhinna, paugalika adagvAna mAnyo che. jJAnane AtmAnuM mULa svarUpa kahI naiyAyikothI jainamata judo pADyo che. pariNAmI, kartA ane sAkSAta bhoktA kahI pariNAmarahita-kriyArahita mAnanAra sAMkhyamatathI bhinnatA prarUpI che. deha parimANI evuM lakSaNa bAMdhI AtmA sarvavyApI che evuM kahenAra vaizeSika, naiyAyika, ane sAMkhya matano anAdara karyo che. zarIre zarIre AtmAnuM pArthaya pratibodhI eka ja AtmAmAM mAnanAra atavAdIo sAthenI potAnI asaMmati darzAvI che. karmane eTale ke dharma-adharmane AtmAno vizeSa guNa mAnanAra taiyAyika vaizeSiko sAthenuM matavibhinnatva jainadarzane chelA vizeSaNa mAraphata vyakta karyuM che. puNyAnubaMdhI puNya, puNyAnubaMdhI pApa, pApanubaMdhI puNya, ane pApAnubaMdhI pA5 Ama puNya-pApanA vibhAgo paNa jaina darzananI vilakSaNatAnA sUcaka che. Page #166 -------------------------------------------------------------------------- ________________ jaina dharma ane jaina saMskRtinI keTalIka lAkSaNikatAo vastune anaMtadharmAtmaka mAnI enA dharmone amuka amuka dRSTikoNathI jevAM tenuM nAma syAdvAda che. jenono A aNamola siddhAMta che paraMtu pratispardhIoe ene hAthe karI khoTe svarUpe samajI anyAya karavAmAM paNa bAkI rAkhI nathI. apekSA daSTie svIkAra karavo enuM nAma paNa cAThAda ja. nitya, aniyatva, vinAzIpaNuM, sthirapaNuM, satapaNuM, asatapaNuM-A uparAMta dravya, kSetra, kALa ane bhAvathI jovAnuM-Ama aneka dharmane aneka dRSTithI joI zakAya che. mATe apekSAvAda svIkAravAthI ja varatanA svarUpanuM yatkiMcit paNa sAcuM bhAna thAya che. syAdvAda saMzayavAda che evo eka moTo AkSepa enA upara che. eka ja vastune pratispadhI guNothI yukta kahevI e eka prakArano saMzaya Ubho karavA jevuM ja thayuM evo sAmA pakSano dAvo che. paraMtu ahIMyAM saMzaya kone kahevo e ja eka mukhya savAla che. rajajumAM sarpanI brAnti ke jhADanA dUThAmAM mANasanI bhrAnti-A saMzaya jarUra kahevAya. kAraNa ke sarpa ane doraDI ke jhADa ane mANasaA bemAMnI koI paNa eka nizcita nathI hotuM. jyAre vAdvAda kathana kare che tyAre amuka eka vastumAM amuka dharma e kathana karatI vakhate nizcitapaNe rahelo che ema kahe che. hakIkata jyAre Ama che tyAre ene saMzayavAda zI rIte kahI zakAze? vastunA aneka dhame. ene vyakta karanArA abhiprAyo ka vacanaprakAro paNa aneka hoya. chatAM e badhAne vyArthika ane paryAyArthika Ama be pradhAna naya dvArA vibhakta karI pachI avAMtara sAta bhedo pADyA che. jaina dharmane vItarAgano dharma paNa kahevAya che. rAga-dveSanI pariNatine thaMbhAvavAmAM syAdvAda agatyano bhAga bhajave che. paramAtmAe muktino mArga batAvyo. A mArge cAlI ane mukti hAMsala karI mATe paramAtmA muktidAyaka upacArathI gaNAya-AvuM syAdvAda kahe ane ema kahI IzvarakartRtvavAdanA puraskartAone nyAya Ape. AtmA ja Izvara che ane AtmA spaSTa paNe kartA che ja. Izvara jagatano kartA che evuM kahenAranA Azayane syAdAda e pramANe samajAve. mohavAsanAnA prAbalyane haNavA buddhe kSaNikavAda AgaLa dhaviSayanI Asakti haThAvavA vijJAnavAda prarUpavAmAM Avyo; samabhAvanI prApti arthe advaitavAdanI khoja thaI-Ama paramArtha batAvI syAdAda badhAnA mananuM samAdhAna kare che. kharekhara ! vicArakalahone zamAvavAnuM amogha sAdhana sthAdi che. astu. A pramANe upara jaNAvI te lAkSaNikatAo jaina dharma ane saMskRtinI che. atyAre A lAkSaNikatAo ghaNuM aneruM kAma karI batAve tema che. samasta jagatane zAMti ApavAnuM jambara sAmarthya A dharmamAM che ema sau koI kharekhara samaje ane e pramANe Acare to jagata nuM vAstavika kalyANa thAya tema che. ityalama. * :: Page #167 -------------------------------------------------------------------------- ________________ jaina abhyAsamAM navIna daSTinI AvazyakatA prA kezavalAla hiM, kAmadAra, ema.e. hamaNAM hamaNAM jaina sAhitya, philasuphI, ItihAsa, saMskAritva vagere upara ati mArgadarzaka prakAza. joI zakAya che. e prayAsamAM mahArAjA sayAjIrAva gAyakavADa yunivarsiTI jevI saMsthAoe have praveza karyo che te AnaMdanI vAta che. AvAM prakAzanomAMthI keTalAMka prakAzanone AdithI aMta sudhI vAMcI javAno ane keTalAMkanAM avalokana karavAno mane prasaMga maLyo che. dilagIrInI vAta to e che ke A prakAzano ane temanAM vivecana tarapha ApaNI prAkRta janatAnuM to ThIka, paNa ApaNA vidvajanonuM dhyAna bahu ochuM jAya che. kAraNa spaSTa che. avalokano je sAmayikomAM ke vartamAnapatromAM Ave che te badhe upalabdha hotAM nathI, ane je vartamAnapatronAM ane sAmayikonAM kAryAlayone e prakAzano mokalavAmAM Ave che temanA kAryavAhako ane saMpAdako yAdImAM temanI spaSTa noMdha paNa letA nathI. ghaNIvAra evuM bane che ke prakAzano je mANasonA hAthamAM avalokana arthe mUkavAmAM Ave che teo e viSayonA abhyAsI hotA nathI, eTale temanAM avalokano ardhadagdha ane upalayiAM nIvaDe che. AvAM prakAzano bahudhA gujarAtImAM ane hindImAM hoya che. dakSiNa bhAratanI bhASAono mane paricaya nathI eTale temane viSe huM lakhI zakato nathI. prakAzano jaina saMskAranA tamAma viSayo saMbaMdhI hoya che, mukhyatve teo itihAsa, philasUphI, jIvanacarita, sAhitya, bhASA vagere upara hoya che. temanA saMpAdako vidvAno hoya che eTale saMpAdanakSetranI nyUnatA ochI hoya che. eka nyUnatA mane mAlama paDI che ane te viSe huM ahIM lakhavA icchuM chuM, tene dUra karavAno ilAja paNa sAthe huM sUcavIza. AvAM prakAzanonAM saMpAdanomAM, mArA namra mata pramANe, krAMtikAraka pheraphAra thavAnI jarUra che. koI prakAzana jaina philasuphI ke nyAya viSe hoya che. emAM jaina dRSTino sacoTa vicAra rajU thayelo hoya che. aneka jaina-jainetara avataraNothI te prakAzana khIcokhIca bhareluM hoya che. anuvAda hoya to te ghaNo spaSTa hoya che. prastAvanA jaina daSTine barobara samajAya tevI lakhAyelI hoya che. eno abhyAsa tulanAtmaka hoya che, emAM lekhake bauddha, brAhmaNa, jaina sandarbha granthonAM aneka avataraNo TakelAM hoya che. vartamAna jaina lekhakoe A dizA para to kharekhara aneruM mArgadarzana kareluM che, bIjA lekhakoe A mArgadarzana svIkArI levuM joIe, kAraNa ke A prakAranA jainetara sAhityamAM jaina dRSTino vicAra najare paDato nathI. ATalI pragati thayelI ApaNe joIe chIe, chatAM mane eka nyUnatA jaNAI AvI che. te ApaNe have sudhArI levI joIe. daSTAMtamAM saMpAdaka ke lekhaka jaina nyAyano vicAra kare tyAre te vicAramAM have pazcimano vicAra paNa AvI javo joIe. koI lekhaka ke saMpAdaka je jaina tattvavicAranI samajAvaTa karato hoya to temAM have pazcimanI vidyAno vicAra paNa AvI javo joIe. jenonI ekAnta daSTi pazcimanAM nyAyasUtromAM najare paDe che. jainoe karelo apekSAvAda yuropamAM rAyelo hoya che. jenono niyativAda - Pre-destination Determinism - samagra khristI kilasakImAM sthaLe sthaLe najare caDe che. A daSTi pleTothI mAMDIne Dayue sudhInA philasUphomAM joI zakAya che. grIka granthonAM to aneka IgrejI bhASAMtaro thayAM che. jarmana philasUphI sAhitya IgrejImAM maLI zake che. ApaNI kolejomAM A sAhityano abhyAsa thAya che, paNa tyAMnA adhyApako jaina daSTithI aparicita Page #168 -------------------------------------------------------------------------- ________________ jaina abhyAsamAM navIna dRSTinI AvazyakatA 17 hoya che, athavA to temane e sulabha hotI nathI. ApaNA je abhyAsIo AvA saMpAdanakAryamAM paDelA che temane pazcimanI vidyAono saMsarga hoto nathI. ghaNe bhAge A lekhako sAdhuo hoya che. koI koI zrAvako temAM jovAmAM Ave che. temano moTo bhAga pazcimanI vidyAthI a-paricita hoya che. temane pazcimanI vivecanakaLAnuM yogya jJAna paNa hotuM nathI. pariNAme emanAM amUlya paNa jUnI DhabamAM thayelAM prakAzanonuM upayogitva saMkucita thaI jAya che ane jaina dRSTino je paricaya bahAranI duniyAne thavo joI e te thaI zakato nathI. jaina sAhityanA saMpAdanamAM A nyUnatA mane gaMbhIra rIte jaNAya che. e saMpAdanomAM sAmayika pUrvapIThikA, aitihAsika anveSaNa, avalokananI tIkSNatA vagere guNo pazcimanI dRSTie ochA jovAmAM Ave che. iMgrejImAM praratAvanA lakhAyelI hoya to bhASAno koI dhaDo hoto nathI, ane emAM vAstavika itihAsadarzana jovAmAM AvatuM nathI. ravabhASA paNa evI ja lUlI hoya che. sAhityanAM prakAzananuM saMpAdana to ghaNe bhAge bhAratavarSanI purANI praNAlikA pramANe karavAmAM AveluM hoya che. jIvanacarata lakheluM hoya to jIvanacarita zuM hovuM joie teno koI khyAla hoto nathI -- iMgrejImAM jene characterisation nirUpaNa kahevAmAM Ave che te jovAtuM ja nathI. avataraNo khIcokhIca hoya, paNa temano gUDha artha spaSTa thaI zakato nathI. eka dRSTAMta ApuM. vastupALe khaMbhAta baMdarano kabajo sada pAsethI lIdho te ApaNe keTalIvAra vAMcatA hazuM ! mane harahaMmeza lAgyuM che ke lekhakane teno gUDha artha samajAyo hoto nathI, kAraNa ke lekhaka ke saMpAdaka jUnI ghareDamAM lakhyuM jAya che ane tene itihAsanuM zuddha darzana hotuM nathI, eTale te UMDo UtarI zakato nathI. huM te gUDha arthane mArI alpa mati anusAra ahIM spaSTa karIza, jethI vAcakane mArI dRSTino khyAla AvI zake. kharI vastusthiti A pramANe che. jema soLamI sadIthI ogaNIsamI sadI sudhI ApaNe tyAM yuropanA vepArIo sazastra koThIo nAkhI vepAra karatA hatA tema arakha loko khaMbhAta, somanAtha- pATaNa vagere sthaLoe sazastra koThIo jamAvI ApaNI sAthe vepAra karatA hatA. samakAlIna sAhityamAM khaMbhAta baMdaranA sad kulano kSaya karanAra vastupALanI prazaMsA thayelI che tyAre kuLano artha ApaNe A pramANe samajavo joie. e sAhityamAM kahevAmAM AvyuM che ke saidano mahAlaya vAraNo - hAthIothI rakSAyelo hato. teno artha evo karavo joie ke e vArasenA hatI, hativrunda sazastra hatuM, ane jema gorA ane hindI sipAhIo madrAsa, hugalI, poMdecerI, sUrata, dIva, vasaI, mAhe vagere sthaLoe paradezI vepArIono bacAva karatA hatA tema khaMbhAtano araba-vasavATa paNa evo ja surakSita hato; uparAMta jema dRe hindIone pazcimI vidyAnI tAlIma ApI navIna sipAhIo banAvyA tema araba vepArIoe ApaNI yuddhakalAne jhaDapI laI ApaNA ja hAthIone zastrasajja karI ApaNI ja sAme khaDA karyAM hatA. e kAraNathI vastupAle A paradezI sazastra vepArI vasAhatano praMsa karyAM.jema zAhajahAMe porTugIjhonA vepArI thANA hugalIno dhvaMsa karyAM hato, cImAjI appAe vasaI ne uDADI dIdhuM hatuM, sirAjha--uda-daulAe kalakattAne lIdhuM hatuM, tema. khIjuM dRSTAMta ApuM. hIravijayasUrie akabara mAraphata amAridhoSaNA calAvI, eno artha evo na thAya ke hIravijayasUrIne akabarane jainadharmI karavo hato, ke ahiMsAvAdI karavo hato. eka rathaLe evuM lakhavAmAM AvyuM che ke jajiyAvero akabare mApha karyAM temAM hIravijayasUrIno hAtha hato, paNa aitihAsika ghaTanAe e vAstavika nathI, kAraNa ke jajiyAverAnI mAphI akabare hIravijayasurIno ra Page #169 -------------------------------------------------------------------------- ________________ 18 AcArya vijayavallabhasUri smAraka graMtha paricaya thayo te pahelAM varSo thayAM ApI dIdhI hatI. jaina sAdhuonA AvA prayAsomAM eka hetu hato, te e ke murilabha ane hindu rAjyakartAonA amalamAM je hiMsaka ane Irrational, vahIvaTanAM sUtro ghUsI gayAM hatAM temane dUra karavAno hetu hato, jema romanA mahArAjyanA samayamAM romanA pATanagaramAM ane anya sthaLoe Gladiators eTale hiMsaka prANIonI sAthe mANasajAtane ThaMDayuddha karavAnI pharaja pADavAmAM AvatI ane agaDa-Arena-mAM dAkhala thaI jIvane bhoge aneka khriratI sAdhuoe te pAzava paraMparAne aTakAvI hatI tema. A sAhityanA saMpAdanakSetramAM paNa A dalIla lAgu pADI zakAya. DaoN. bulacaMde mahAvIranA jIvanacaritrane lakhavAmAM navIna bhAta pADI che tema have A kSetramAM navIna bhAta pADavAnI jarUra che. jaina darzananA eka igrejI granthamAM AvI ja navIna bhAta meM joI che. sAhityanA vicAra5ra eka dRzyane rajU karuM. rAma sItAne vanavAsamAM mokale che te agAu RSi loko ane pradhAnamaMDaLa RSyazRMgane Azrame zarU thayelA yajJamAM hAjarI ApavA gayA che tyAMthI teo rAjayadharmamAM hamaNAM ja dIkSita thayelA rAmane sardeza mokale che ke jamAInA yajJamAM have ame rokAI gayA chIe. tuM bALa che, rAjya navuM che, to prajAne anaraMjato raheje, kAraNa ke tethI maLato yaza e ja kharuM dhana che ... kAmAtRyana vaye niruddhAH sarva vA vAsi navuM ja raDyA yu. prajJAnAmaraMgane svAda ! tamArAtu paramaM dhanaM yaH || AmAM bALano artha anubhavahIna evo thavo joIe, kAraNa ke A samaye rAmanuM vaya 35-40 varSanuM to hovuM joIe. rAma vayamAM pukhta hatA, paNa rAjyanA anubhavanI apekSAe bALaka ja hatA, eTale vasiSTha Adi moTerAMoe tene yogya salAha ApelI ke dhyAna rAkhaje, utAvaLo na thato. rAma loka-apavAdano Azraya laI sItAne lakSmaNa sAthe vanavAse kADhe che, tyAre paNa kavine enuM bALava yAdImAM ja che, kAraNa ke bAra bAra varSa thaI gayAM, paNa rAma haju jIve che, jyAre sItAnuM nAma sarakhuM rahyuM che - vevyA sUcastha gAto dvArA pariva sara:1 porchavi nAnA ina ra vAno na lIvati | rAmane A zalya jiMdagIbhara sAlatuM hatuM. vidhi pramANe rAjya karavuM, ane priya sItAno viyoga sahana karavo-kevuM duSkara kAma che! (8 rAcaM varca rivata (constitutionally) amina manA) uttararAmacarita"mAM rAmanA pAtranI mAnavabhUmikA sarajIne bhavabhUtie patidharma, rAjayadharma, anubhavahInatA ane vedanAzIla rAmaravabhAva - enuM aneruM citra rajU karI ApaNane karuNa rasanI parAkASTA batAvI che, sAhityanA saMpAdanamAM AvI dRSTi AvavI joIe. - ApaNuM saMpAdano yogya dRSTi keLavI zake te mATe zuM thavuM joIe e bIjo prazna che. eTaluM to kharuM che ke ApaNA saMpAdako vidvAno che, temano bhAratavaya saMskAritvano abhyAsa kharekhara tulanAtmaka che; je nyUnatA che te paraMparAgata zailIthI abhyAsa karavAthI nipajatI nyUnatA che. atyAre jaina sAdhuo paMDito pAse bhaNe che, e paMDitonI gIrvANa bhASAnI vAdhArA kharekhara adbhuta jovAmAM AvI che; vyavasthA kharekhara uttama che; paNa have samaya Avyo che, jyAre evI vyavasthA karavAnI jarUra che, jethI ApaNuM sAdhuvarga ane apekSita zrAvakavarga pazcimanI vidyAthI paNa vibhUSita hoya. philasUphInA vivecanamAM temaNe grIka ane yuropIya tattvavivecakono paricaya batAvavo joIe, temaNe te mATe philasUphI ane nyAyano ItihAsa jANavo joIe. huM ethI paNa AgaLa jAuM ane dalIla karuM ketemaNe samAjazAstra, rAjyazAstra ane arthazAstra, enAM sAmAnya sUtro paNa jANavAM joIe, jethI teo vivecanamAM gaMbhIra bhUlo na kare, ane dareka vicArane ItihAsanA yogya cokaThAmAM goThavI zake. Page #170 -------------------------------------------------------------------------- ________________ jaina abhyAsamAM navIna dRSTinI AvazyakatA 19 emane sAyansano paricaya paNa hovo joie, koI vidhAna jaina vidhAnone pratikULa hoya eno vAMdho hovo joie nahi. Jeans no khagoLano graMtha vAcIye to, UlaTuM, jainonA anAdi-anaMtakALanI bhAvanAno vicAra dRDha thavAno. A ja vicAra jaina sthApatya, zilpa, citrakaLAnA abhyAsane lAgu paDI zake che. ApaNe anekavAra kahetA pharIe chIe ke muslima sthApatya, zilpa ane citrakaLA upara jaina chAyA jovAmAM Ave che, paNa jo vadhAre sphuTa karavAnuM te ja vivecakane kahevAmAM Avaze to te gothAM khAze, kAraNa ke A vivecako bhAgye ja koI rijadamAM gayA haze, ke muslima zilpa, sthApatya, citrakaLA temaNe sUkSma rIte joyAM haze !! keTalAka lekhako to badhe ajaMtAnI chAyA ja netA AvyA che !! A viSayamAM jo ekadama vizada daSTi ApaNAmAM AvI hota to jaina pratimAonA o" vagerene lAla raMga lagADavAmAM Ave che te hota nahi !! Literary criticism -- sAhityanA vimarzane to A vicAra khAsa lAgu paDaze. ApaNe A vimarza ghaNe bhAge ApaNI jUnI praNAlikAthI karIe chIe. ApaNA A jUnavANIthI bharelA saMpAdako jANatA nathI ke sAhitya, kaLA vagereno vimarza yuropamAM je dRSTithI thayo che te dRSTi vyApaka ane maulika dRSTi che ane te dRSTine ApaNe tyAM khAsa keLavavAnI jarUra che. ApaNuM itihAsanuM parizIlana to A dRSTie aneka bhUlothI bhareluM che. e kaLA ApaNe keLavI ja nathI. cAlu vastusthitimAM pheraphAra thAya te mATe ApaNA AgevAnoe, khAsa karIne zrI mahAvIra jaina vidyAlaya jevI saMsthAonA saMcAlakoe sAdhuonA ane vidyArthIonA abhyAsavidhimAM krAMti lAvavI paDaze ane te mATe temaNe vAcanAlayonI ane granthAlayonI vyavasthAmAM navuM cetana lAvavuM paDaze. huM to eTale sudhI darlala karI zakuM ke ApaNo sAdhuvarga thoDA samaya mATe kaoNlejomAM ziSTa prAdhyApakonA vargomAM hAjarI Ape, ane parIkSAmAM uttIrNa thai yogyatA prApta kare !! alabatta, te mATe saMdhe vyavasthA karavI paDaze. ApaNA khriratI pAdarI-bhAone meM kaoNlejomAM abhyAsa karatA joyA che. teo aneka sthaLe Theology nI abhyAsasaMsthAo calAve che. ApaNe evuM kema na karIe !! briTiza amala agAu jaina sAdhuoe bhAratavarSapUrato tulanAtmaka abhyAsa karelo; vizeSa abhyAsa te samaye Avazyaka nahoto. muralama yugamAM koI koI e phArasI abhyAsa karelo; jinaprabhasUrI, bhAnucandra upAdhyAya, siddizcaMdra vagere e abhyAsanA niSNAta hatA. zrAvaka varga to e navI praNAlikAne apanAvato jAya che; sAdhu varga haju pachAta che. icchIe ke zikSita sAdhusamudAya ane zikSita zrAvakasamudAya yuropanI praNAlikAne grahaNa kare ane jaina saMskAritvane tethI navo opa Ape. jyAre e siddha thaze tyAre AcAryazrI vijayavallabhasUrIzvarajIno prayAsa paripUrNatAnA guNane varaze ane tyAre ja AcAryapadanI bhUmikA navIna saphaLatA prApta karaze. Page #171 -------------------------------------------------------------------------- ________________ bhASAnA vikAsamAM prAkRta-pAlibhASAno phALo paMDita becaradAsa mAnavakulamAM paraspara kauTuMbika saMbaMdha je rIte tulanAtmaka parIkSaNa dvArA anubhavAya che teja rIte bhASAkulamAM paNa evo ja sabaMdha spaSTapaNe che ema have siddha thaI gayuM che. dhAro ke ApaNI sAme judAM judAM dekhAtAM pAMcasAta kuTuMkhanAM bhAIbaheno beThelAM che, temanI ekabIjAnI vaparAzanI bhASA judI judI che, temano pozAka, khAnapAna ane khIjI paNa raheNIkaraNI nokhI nokhI che. A upalaka dekhAtA bhedabhAva dvArA ApaNe ema samajI laI e ke e kuTuMbo vacce paraspara koI prakArano saMbaMdha nathI ja to e kharekhara bhUlabhareluM gaNAya. koI tulanAtmaka dRSTi dharAvanAro khaMtIlo abhyAsI e taddana judAM judAM ja dekhAtAM kuTuMbomAM ya temanAmAM rahelI eka maulika samAnatA zodhI batAve ane te maulika samAnatAnA purAvA tarIke ApaNI sAme te kuTuMbomAM vartatI keTalIka temanI ekasarakhI mUla khAsiyato eka pachI eka vINIvINIne tAravI khatAve tyAre mAtra upalaka bhedane lIdhe atyAra sudhI e kuTuMbone judAM judAM mAnanArA ApaNe paNa temane eka mAnavA lAgI. Avo ja nyAya bhASAkuLane paNa barAbara lAgu paDe che. je bhASAono mULa pravAha ja taddana judo che temanA saMbaMdhamAM bhale A nyAya na lAgu thAya; paraMtu jemano pravAha mULamAM ekasarakho che temane vize to jarUra uparanuM dhoraNu baMdha bese evuM che. uparauparathI jotAM bhale te bhASAkuTuMbo taddana judAM judAM paraspara ekabIjA vacce sabaMdha vinAnAM mAlUma paDatAM hoya tema chatAMya jyAre te bhASAkuTuMbonI aMdara rahelI eka maulika samAnatAne ApaNe jANI zakIe ane tenA purAvA tarIke ApaNI sAme te nokhA nokhA dekhAtA bhASAkulomAM vartatI keTalIka temanI ekasarakhI mUlabhUta anekAneka khAsiyatone ApaNe spaSTapaNe temanA tulanAtmaka parIkSaNa dvArA pUrepUrI khAtarIthI anubhavI zakIe tyAre e bhASAkulo vizeno ApaNe kalpelo upalakiyA bhedano bhrama bhAMge ja bhAMge. prastutamAM prAkRtapAlibhASA vize kahetI vakhate ApaNe temanA mULa sudhI pahoMcI jaie to ja e hakIkata spaSTapaNe ApaNA dhyAnamAM tatkALa UtarI jaze ke e bhASAe cAlu lokabhASAonA vikAsamAM kevo ane keTalo bhAre phALo Apelo che. AjathI hajAro varasa pahelAM mULa eka AryabhASA hatI. paristhitinAM judAM judAM baLone lIdhe tenI bIjI aneka peTAbhASAo banI gaI. jemake; hITAITa bhASA, TokhAriyana bhASA, saMskRta bhASA, purANI phArasI bhASA, grIka bhASA, leTina bhASA, Airiza bhASA, gothika bhASA, lithuAniana bhASA, purANI slAva bhASA ane Armeniana bhASA. bhASAnAM A nAmo sAMbhaLatAM koine paNa ema lAgavAno saMbhava nathI ke A badhI bhASAo ekamUlaka vA bhinnapravAhavALI che; tema chatAM ya temanA tulanAtmaka parIkSaNa dvArA ema cokkasa mAlUma paDela che ke bhale te bhASAonAM nAmo judAM judAM hoya ane bIjI paNa temAM upalaka judAI bhale dekhAtI hoya; paraMtu temanAmAM eTale te badhI bhASAomAM mULabhUta evI ekasarakhI aneka khAsiyato hovAnAM ghaNAM ghaNAM eMdhANo maLI AvelAM che eTale temane ekamUlaka mAnyA vinA koIno paNa chUTako nathI. Page #172 -------------------------------------------------------------------------- ________________ bhASAnA vikAsamAM prAkRta-pAlibhASAne phALo emanAmAM je ekasarakhI aneka khAsiyato che te badhI vize to kahevAnuM A sthAna nathI; chatAM temanI pArasparika ekamUlakatAno spaSTa khyAla Ave te sAru temanA keTalAka zabdo A nIce noMdhI batAvuM chuM: saMskRta patiH grIka potir leTina potisa lithuAnIana pataIsa api epi " pinAmi >> bibo bharAmi " phero Armeniyana berema traya: >> , gesa maH domolsa lAva domu pAma poda - thamolsa sumulsa rilAva ghaNuM on radhira ) e-zrosa >> era sa domus dhamaH (saMskRta sivAyanI bIjI bIjI bhASAonA je ekasarakhA zabdo upara darzAvyA che temane huM zuddha rIte ahIM ApaNI gujarAtI lipimAM utArI zakyo nathI ethI ahIM batAvelA zabdo dvArA temanAM zuddha uccAraNa karI zakAya ema nathI.) te te bhASAnAM nAmo prajA uparathI ke deza uparathI pracalita thayelAM che. uttaramAM vasanArAonI bhASAnuM nAma udIcya bhASA, pUrvamAM vasanArAonI bhASAnuM nAma prAcya bhASA, madhyapradezamAM vasanArAonI bhASAnuM nAma dezIya bhASA. e ja rIte magadha dezanI mAgadhI bhASA, zarasena dezanI zaurasenI bhASA, pizAca dezanI pizAcI bhASA, avaMtI dezanI bhASA avaMtijA, surASTranI saurASTrI, mahArASTranI mahArASTrI, vidarbhanI vaidarbha, greIka nAmanI prajAnI ToLInI grIka bhASA, leTinama nAmanA karabAnI leTina bhASA, AryonI IrAnI bhASA, lokomAM pracalita bhASAnuM nAma laukika bhASA. A rIte bhASAnA nAmakaraNanI ghaNI prAcIna prathA che, AmAM kyAMya saMskRta bhASA, prAkRta bhASA ke apabhraMza vA apabhraSTa bhASA AvAM nAma maLatAM nathI. mahAbhASyakAra jevA kaTTara sanAtanI purohite paNa saMskRta nAme bhASAno ullekha karelo nathI. tyAre ahIM e prazna thavo svAbhAvika che ke e nAmo AvyAM zI rIte ? e nAmono uddabhAvaka koNa? Ano uttara atisaMkSepamAM Ama ApI zakAya? thoDA samaya pahelAM ApaNA dezamAM rAjazAhI hatI, teno ane tenI atisaMkucita prakRtino ApaNane anubhava che. je loko mAtra potAnI ja jAtane narI sukhI sukhI jevA vA karavA cAhe che temane potAnA bhAIo tarapha paNa julamagAranI peThe vartavuM paDe che, mATe ja te sukhArthIonI prakRti ati saMkucita banI jAya che. evI rAjazAhI jevI ja Azare betraNa hajAra varasa pahelAM ApaNA dezamAM purohitazAhI cAlatI hatI. mANasa mAtra samAna hakkanA adhikArI che e niyamane nahIM svIkArI teNe potAnI jAtane sauthI uttama kalpI ane bIjI tamAma janatAne purohito mAtrathI UtaratI gaNI, A sAthe te purohitazAhIe ja potAnI bhASAne paNa uttama koTinI mAnI ane bIjI AmajanatAnI bhASAne anuttama koTinI kahI arthAta te prAcIna purohitavikoe potAnI bhASAne saMskRta evuM nAma ApyuM ane janatAnI bhASAne prAkRta athavA apabhraSTa ke apabhraMza nAma ApyuM. evo A saMskRta prAkRta vA apabhraMza nAmonI pAchaLa vartamAnamAM to ghaNA Ave evo itihAsa chupAela che. Page #173 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha vastusthitie vicAravAmAM Ave te sau koI taTasthane ema cokakhuM ja jaNAze ke amuka bhASA uttama che ane amuka bhASA anuttama che evI kalpanA ja vAhiyAta che vA amuka bhASAne bolanAro varga ziSTa che ane amuka bhASAne bolanAro varga aziSTa che evI kalpanA paNa vaLI vadhAre vAhiyAta che ane mAnavatAnuM devALuM kaDhAvanArI che. koIpaNa bhASAnuM mUlya tenA kharA arthavahanamAM che. je bhASA je lokone mATe barAbara arthavahana karanArI hoya te bhASA temanI daSTie barAbara che eTale "kayAM jAya che" e vAkya jeTaluM arthavAhaka che teTaluM ja barAbara arthavAhaka " jAya che" e vAkya paNa che; mATe e bemAMthI eke vAkayane aziSTa kema kahevAya ? bhASAzAstranI daSTie to amuka eka bhASA ziSTa che ane amuka eka bhASA aziSTa che evI kapanA taddana asaMgata che. e zAstra to dareka bhASAnAM uccAraNa ane tenAM parivartanonAM baLone zodhI kADhI temanI vaccenI sAMkaLa batAvI bhASAnA kramika itihAsanI keDI tarapha ApaNane laI jAya che. e zAstra batAvelI keDIne jotAM ApaNI bhAratIya AryabhASAnA vikAsanI mukhya mukhya rekhAonI bhUmikAo A pramANe cheH bhArata-yuropIya bhASA, bhArata-IrAnI bhASA ane bhAratIya-Arya bhASA. prastutamAM aMtima evI bhAratIya Arya bhASA vize khAsa kahevAnuM che. bhAratIya Arya bhASAnI paNa pradhAnapaNe traNa bhUmikAo che: prAcIna bhAratIya Arya bhASA, madhyayugIna bhAratIya Arya bhASA ane navya bhAratIya Arya bhASA. A traNe bhUmikAone saMskRta, prAkRta ane apabhraMza bhASArUpe paNa samajAvI zakAya. ApaNu Arya bhASAno ItihAsa ghaNo prAcIna che. Avo ane ATalo prAcIna itihAsa bIjI koI bhASAne hoya evuM hajI sudhImAM jaNAyela nathI. je ke mathALAmAM prAkRta ane pAli e be nAmo judAM judAM batAvelAM che; chatAM ya vastusthitie eka prAkRta nAmamAM ja te banne bhASAno samAveza thaI jAya che. prAkRta bhASAo bhAratIya Arya bhASAnA itihAsanI eka agatyanI bhUmikArUpa che. bhagavAna mahAvIra, bhagavAna buddhathI mAMDIne bhAratIya tamAma saMtoe eTale chellA yuganA pUrva bhAratanA sarahapA, kaha5, mahIpA, jayAnaMtapa vagere siddho, dakSiNa bhAratanA jJAnezvara, tukArAma, uttara bhAratanA tulasIdAsa, kabIra, nAnaka, pazcima bhAratanA narasiMha mahetA, AnaMdaghana vagere saMtoe potAnA sAhityanuM mukhya vAhana prAkRta bhASAone banAvela che. ahIM e yAda rAkhavuM jarUrI che ke A prAcIna ane arvAcIna tamAma saMto AmajanatAnA pratinidhisama hatA ane AmajanatAnA sukhadu:khanA samavedI hatA. - prAkatabhASAnuM pradhAna lakSaNa A pramANe ApI zakAya: eka taraphathI prAcInatama bhAratIya Arya bhASA eTale TheTha vedonI bhASA ane bIjI taraphathI vartamAnakALanI bolacAlanI gujarAtI, hindI, marAThI, baMgALI vagere bhASAo. e banne vacce arthAta Adya bhASA ane aMtima bhASAnA svarUponI vacce vartanArA bhAratIya bhASAnA itihAsanI je sAMkaLarUpa avasthA che tene prAkRtanuM nAma ApI zakAya vaDA pradhAna lakSaNuM gaNI zakAya. koI ne koI prakAre prAkRtasvarUpe saMkramaNa pAmyA pachI ja te Adya athavA prAcInatama bhAratIya bhASA. Arya bhASA vA vedonI bhASA vartamAna kALe bolacAlamAM vartatI navIna bhAratIya bhASAnA rUpamAM pariNAma pAmI zake, e eka bhASAzAstrano sunizcita siddhAMta che. evI jAtanAM vividha saMkramaNa vinA A navI aneka Arya bhASAono udbhava kema karIne thAya? Page #174 -------------------------------------------------------------------------- ________________ bhASAnA vikAsamAM prAkRta-pAlibhASAno phALo 23 AvAM bhAtabhAtanAM saMkramaNomAM pasAra thatAM prAkRta bhASAo A navI bhASAnA rUpane pAmI che e ja emano bhASAonA vikAsamAM moTAmAM moTo phALo che. bhASAonA kramavikAsanI prakriyA e bhASAzAstrano mULa pAyo che. dhvanionuM vividha prakAranuM saMkramaNa kAMI Akasmika nathI tema aniyamita paNa nathI. e saMkramaNa sarvathA vaijJAnika niyamane vazavartI che ane te amuka amuka niyamone vazavartI hoI ekadama suniyamita che, Ama che mATe ja ApaNAM prAcIna bhASAkuLo ane arvAcIna bhASAkuLo vacce ekasarakhuM saLaMga anusaMdhAna sacavAyela che ane ene lIdhe ja bhaugolika paristhitine lIdhe nokhA nokhA paDI gayelA chatAM eka Arya bhASA bolanArA ApaNAmAM eTale tamAma prAMtanA ane tamAma varganA lokomAM evo koI moTo viccheda thaI gayo hoya evuM bhASAvikAsanI dRSTie jarAya jaNAtuM nathI vA parApUrvathI cAlyA AvatA ApaNA sAmAjika pravAhamAM koI moTuM aMtara paDI gayuM hoya ema paNa anubhavAtuM nathI. gaMgAnAM pANI niraMtara badalAyAM karatAM hovA chatAM jema te ekarUpamAM dekhAya che tema ApaNI prAcIna paraMparAo ane arvAcIna paraMparAo niraMtara badalAtI rahI che chatAM temAM sarvAMgasUtratA akhaMDatA abhinnatA satatasAtatya TakI rahelAM che evuM Aje hajAro varasa pachI paNa ApaNe anubhavIe chIe e pratApa bhASAonA saMbaMdhamAM sacavAyelI maulika samAnatAno che emAM leza paNa zaka nathI. AryaprajAo jyAre vijetArUpe bhAratamAM UtarI paDI ane AryaMtara prajAo sAthe saMdharSamAM AvI tyAre AryaprajAnI bhASAone paNa bIjI aneka AryaMtara prajAonI bhASAo sAthe kharAkhara saMgharSamAM UtaravuM paDeluM ane emAM keTaleka aMze vijaya meLavyA pachI ja Arya bhASA bhAratamAM potAnuM sAMskRtika svarUpa prApta karI zakI. vedonA samayathI mAMDIne brAhmaNagraMthonA samaya sudhInI Arya bhASA potAnA samayanI bIjI khIjI aneka AryaMtara bhASAo sAthe saMdharSamAM AvatAM chatAM keTalIka mAMDavALa pachI potAnuM svarUpa barAbara TakAvIne vijayI banI mATe ja e bhASAne bhAratIya Arya bhASAnI prathama bhUmikArUpe gaNI zakAya. ekabIjI prajAothI ataDA rahevuM vA khAdya raMga ke cokakhAInA mithyAbhimAnathI prerAI bIjI khIjI AryaMtara prajAo sAthe saMsargamAM na AvavuM e vRtti AryomAM na hatI. jema samudramAM aneka nadIo bhaLI jAya che ane samudrarUpa banI jAya che tema AryomAM aneka AryaMtara prajAo evI rIte bhaLI gaI che ke pachI tene AryaMtara kahIne nokhI pADavAnAM eMdhANo ja jANe bhUMsAI gayAM hoya evuM banI gayuM ane Aryono eka navo evo moTo samAja ja banI gayo. Ano artha e thayo ke have koI AtyaMtara che ema kaLAvuM ja azakya banI gayuM -- AryaM anArya te badhA vacce paraspara lohIno saMbaMdha, kAmakAjano gADha saMbaMdha, bhASAono paNa paraspara vinimaya; ene lIdhe ekabIjI bhASAoe AryonI bhASA upara sArI evI asara karI ane e asarane Aryoe kharAbara AvakArI paNa kharI, tema AryonI bhASAe AryaMtara bhASAo upara paNa sAmI evI ja asara karI. Ama ekabIjI bhASAomAM koI e kazuM ya AbhaDacheTanuM tattva muddala nahIM svIkAreluM; paraMtu dareka bhASAe bIjI bhASAnI asarane AvavA devA potAnAM bAraNAM taddana khullAM rAkhelAM. AvI vizALahadayI paristhitine lIdhe Arya bhASAe AryaMtara bhASAnA hajAro zabdone potAmAM potAnI rIte samAvI lIdhAnA je prAmANika purAvAo bhASAsaMzodhakone maLI AvyA che temAMnA keTalAka A pramANe che: Page #175 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha bhArata ane bebiloniyA vacce dhaNuM moTuM aMtara che; chatAM jyAre Aryo tyAM, pharatAM karatAM pahoMcelA tyAre tyAMnAM AjathI Azare traNeka hajAra varasa pahelAnAM saMdhipatramAM tyAMnA Aryetara rAjakartAe potAnA iSTadevanAM je nAmo lakhelAM hatAM te ja nAmo ApaNA AryAnAM paNa iSTadevanAM anI gayAM. 24 nAsatya zabda vedamAM yugalarUpa azvino mATe vaparAyela che. ebiloniyA mATe RgvedamAM maMDaLa 1 sUkta 134 maMtra 1-7 mAM melasthAna zabda Apela che ane biblika prajA mATe vedamAM bhilaiMga zabda vaparAyela che. Arya bhASAmAM bhaLI gayelA AryaMtara zabdo : eTale "3 titau rAkA sinivAlI Arya prajA osTrika prajAo sAthe, draviDa prajAo sAthe ane tibeTIcInI prajAo sAthe saMbaMdhamAM AvI tyAre te te prajAnI bhASAnA paNa hajAro zabdo Arya bhASAmAM Arya rIte maLI gayelA zodhI kaDhAyA che. temAMnA dhaNA ja thoDA A che : tema pika kitava aTavI kulAla teMDula tila "" "" "" "" bebilona saMdhipatramAM ina--dara mi--ti-ta-ra a-ru--na athavA u-3-vana na--a--sat--ti-ya 22 "" ?? cAlaNI pUnama caMdranI kaLA jaNAtI hoya evI amAsa vedamAM indra mitra aDadhuM koyala jugArI athavA dhUrta aTavI-jaMgala varuNa nAsatya 1. osTrikamAM mAtaMgano artha ' moTo hAtha' thAya che. 2. cInAI tibeTImAM khoMgano artha 'nadI thAya che. keTalAka osTrika zabdo : osTrika uccAraNa poh kaupeha eTale ,, luI mAtaMga 1 33 niyorakolaI vAtiAMga ,, 22 cInAI tibeTI uccAraNa eTale "" kuMbhAra tAMdula-cokhA tala khoMga 2 gaMgA jema koIpaNa cAlu vahetI nadImAM khIjA khIjA pravAho bhaLI tadrupa banI jAya che tema ja ApaNI jIvatI ane janatAmAM phelAyelI Arya bhASAmAM ya AvA hajAro Aryetara zabdo bhaLI jaI AryarUpa anI jAya e koIpaNa jIvatI bhASA mATe taddana svAbhAvika che. vedomAM, brAhmaNagraMthomAM ane tyArapachInA mahAbhAratathI mAMDIne atyAra sudhInAM saMskRta sAhityamAM evA AryaMtara zabdone AryarUpe banAvI vagara saMkoce te te RSioe ane kAvyakAra paMDitoe khapamAM lIdhelA che eTaluM ja nahIM, paNa ApaNA Arye uccAraNa khANa karpAsa-kapAsa kadalI-keLa mAtaMga--hAthI nArikala-nALiyera vAliMgaNu-vAiMgaNu veMgaNa Arya uccAraNa kSu-Ikha-zeraDI Page #176 -------------------------------------------------------------------------- ________________ bhASAnA vikAsamAM prAkRta-pAlibhASAno phALo 25 AryapravAhamAM evAM keTalAM ya AryaMtara karmakAMDo, praNAlikAo ane paraMparAo AryarUpa pAmI AjalagI cAlatAM AvelAM che, enI paNa koI vicAraka saMzodhaka nA nahIM pADI zake. ApaNAmAM AryaMtara lohI AryarUpa pAmI bhaLeluM che e hakIkata kAMI AjanA zodhakoe ja zodhI kADhela che ema nathI, paraMtu ApaNA maharSi mImAMsAzAstrakAra zakhara ane mahApaMDita kumArilabhaTTa paNa e hakIkatane spaSTapaNe jANatA hatA, tethI e bAbata temaNe potAnA zAbara bhASyamAM tathA tantravAhikamAM noMdha ApelI che. ane tyAM khAsa bhalAmaNa paNa karelI che ke je AyoM e bhASAnA eTale Arya bhASA ane AryaMtara bhASAnA jANakAra haze teo vedonI paraMparAne ane vedonA bhAvane ThIka ThIka samajI zakaze. A rIte samagra mAnavamaitrInA dhyeyane varelI Arya prajA ane tenI Arya bhASA potAnA vikAsamAM AgekUca karI rahI hatI. bhramaNamAM AgaLa te AgaLa vadhatI AyoMnI ToLIo jyAre bhArata-IrAnI Arya bhASAnA sahavAsamAM AvI tyAre e banne bhASAoe vaLI ekabIjAnI chApa paraspara barAbara lagADI dIdhI, te hakIkata paNa Aje vartamAna je avestA sAhitya che te dvArA spaSTa jaNAI Ave che. A nIce evAM keTalAMka nAmo, vibhaktivALAM nAmo ane kriyApado e banne bhASAnAM ApyAM che jethI e banne bhASAono atyaMta nikaTano saMbaMdha sahaja rIte khyAlamAM AvI jaze. bhArata-IrAnI Arya bhASA bhAratIya Arya bhASA esta zreSa vasu-pavitra vohu krUta bhUmI hamA ahura svA ahvA vaccekhIcA uoIkhyA ajhema var amA mat eTale "" 22 3 33 33 vibhaktivALAM nAmo eTale 3 "" "" 23 39 "" "" "" "" temakhyAmahI eTale aratI "" ahI vaedA sakta bhUmi satrA eTale sAthe asura vAstane asya-enuM vibhaktivALAM kriyApado vacobhica-vacano vaDe ubhayebhyaH--yugala mATe svaH-pote ahama huM vayas-ame asmAna-amone mat--mArAthI namiSyAmahe-namIe chIe bharati-bhare che--poSaNa kare che asi-tuM che veda jANyuM Page #177 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha - I. sa. pUrve be hajAra varasa karatAM ya vizeSa prAcIna ApaNI bhAratayuropIya Arya bhASAno namUno eka saMskRta arvAcIna vAkya dvArA A rIte banAvI zakAya: harizcandrazya pitA azvasya uparisthitaH gacchanuM pacca vRkAna javAna. A vAkyanuM be hajAra varasa karatAM pahelAMnA samayanuM uccAraNa Ama kalpI zakAya ? jharikandrAsyA patet asvAsyA upari atos gamazvAnsa parpha blAs ghadhAna e ja rIte anvedanA prathama sUktanuM tathA gAyatrI maMtranuM bhArata-IrAnI Arya bhASAmAM je juduM uccAraNa thAya che tene nIce darzAvelo namUno A pramANe batAve cheH - Rda IranI AryabhASA agrima IDe purohitama azcima IjhadaI purajhadhitama yasya devam Rtvijam yaznasya daIvama Rtvizam hotAram ratnadhAtamama haUtAram ratna dhAtamama gAyatrI maMtra IrAnI AryabhASA tat saviturva reNyama tata savitu uvaraIniama bhago devasya dhImahi bhargaka daIvasya dhImadhi dhiyo yo naH pracodayAta dhiyajhu yar nasa pracaudayAta navya bhAratIya bhASAonA vikAsamAM je prAkRta bhASAe ghaNo moTo phALo Apela che te prApta bhASAnuM sauthI prAcInatama rU5 AdimabhAratayuropIya bhASA pachI tenuM bIjuM rUpa bhArata-IrAnI Arya bhASA ane pachI tenI trIjI bhUmikA te bhAratIya Arya bhASA ane A pachI AvI prAkRtanI potAnI bhUmikA. A prAkRtanI uttara bhUmikA tarIke tyAra pachInI madhya yuganI vividha prAkRta, apabhraMza ane bAda vartamAna hiMdI, marAThI, baMgALI, gujarAtI, siMdhI, paMjAbI, uDiyA vagere bhASAo ane temanI judI judI bolIo. have prAkRta bhASAnAM prAdurbhAvaka baLono vicAra karI vartamAna bhAratIya navya bhASAonA vikAsamAM tenA mahatvanA phALA vize paNa jANI laIe. vedone vA bIjAM dharmazAstrone bhaNavAbhaNavavAno adhikAra eka mAtra viprapurohitavargane ja hatI, AmajanatAne temanA saMparkamAM AvatI aTakAvelI hovAthI AmajanatAnAM uccAraNa purohita jevAM na rahe e svAbhAvika che. eka to purohito bhaNelA ane vaLI temano uccAraNa karavAno vizeSa mahAvaro hovAthI teo abhyAsa ane pAThanA baLe jaDabAtoDa uccAraNa paNa karI zakatA tyAre AmajanatAne evo mahAvaro muddala nahIM ane abhyAsake pAThano to moko na ja maLato hovAthI teonI purohitonAM jevAM uccAraNa karavAnI Teva na paDI tema na TakI eTale AmajanatAnAM ane vika-purohitavarganAM uccAraNo vacce pharaka paDI gayela. vipranI bhASAmAM kahIe to te potAnAM uccAraNone saMskRta mAnato ane AmajanatAnAM uccAraNone prAkRta samajato, A uparAMta vedonAM sUkato graMthastha thaI gayAM eTale tenI bhASA vahetI nadInI jevI maTIne nahIM vahetA khAbociyA jevI thaI gaI. A paristhitine lIdhe have te baMdhAI gayelI bhASAno vikAsa thato aTakI paDyo ane AmajanatAnI vahetI jIvatI bhASA to vikasavA mAMDI-bIjI rIte kahIe to jyArathI vedonI bhASA baMdhAI gaI jakaDAI gaI ane vahetI aTakI paDI tyArathI prAcIna samayathI cAlyAM AvatAM AmajanatAnAM prAkRtone prakAzamAM AvavAno ane uttarottara vikAsa pAmavAno avasara maLI gayo. Page #178 -------------------------------------------------------------------------- ________________ bhASAnA vikAsamAM prAkRta-pAlibhASAno phALo 27 ema kahevAmAM Ave che ke udIcyonAM uccAraNo utkRSTa prakAranAM hatAM arthAta temanAM uccAraNo vedonI bhASAne barAbara maLatAM AvatAM tyAre prAcyonAM uccAraNo vedonI bhASAne mukAbale UtaratAM hatAM ane madhya pradezavALAonAM uccAraNo na uttama tema na UtaratAM; paraMtu madhyamasaranAM hatAM. udIcya prajA eTale vartamAna vAyavya sarahada ane paMjAba prAMtanI vasati. prAcyo eTale vartamAna avadha, pUrva saMyukta prAMta ane ghaNe bhAge bihAranI prajA ane gaMgA-yamunAnA pradezamAM vasatA loko te madhya dezIya prajA. Ama A traNe lokasamUhonI bhASA AmajanatAnI bhASA rUpe jhapATAbaMdha vikasavA mAMDI, phelAvA mAMDI ane uttarottara uccAraNonI dRSTie vividha parivartano paNa pAmavA lAgI. barAbara A ja TAMNe e samAjamAMthI keTalAka AtmArthI puruSo AmajanatAnA berurUpe pragaTa thayA. teomAM mukhya nAyakarUpe kapila, zrIkRSNa, mahAvIra ane yuddhanuM sthAna hatuM. je ToLInA AgevAna mahAvIra ane yuddha hatA te ToLAo vaidika karmakAMDarUpa yajJAdikane AdhyAtmika zuddhinuM sAdhana na mAnatI ane tethI te, viprapurohitoe nirmANa karelI koI dhArmika yA sAmAjika vyavasthAne paNa vazavartI nahIM hatI. hiMsApradhAna yajJAdikane dharmarUpe nahIM svIkAranArI A ToLIo kevaLa zabdonAM uccAraNone ja zreyaskara nahIM samajatI tyAre viprapurohito to ema kahyA ja karatA ke eka paNa zabdanuM zuddha uccAraNa ja kalyANakArI nivaDe che. A ToLIone viprapurohitoe kevaLa ' trAya ' nAma ApeluM. trAsa eTale brAhmaNoe nirmANa karelI saMskArAdika pravRttine nahIM svIkAranArI paraMtu cittazuddhi mATenA vrataniyamone AcaranArI prajA. purohito e ToLIone uttama nahIM samajatA. A ToLIonA agraNI puruSo vedonI bhASAnAM jaDamAMto' uccAraNone paNa spaSTa rIte kholI batAvavA samartha hatA chatAMya teoe e vaidika uccAraNone badale AmajanatAmAM vyApelAM uccAraNone vizeSa mahattva ApyuM. kemake temano uddeza potAnuM dharmacakra Ama janatA sudhI pahoMcADavAno hato ane ema karIne mAnavatAnA jemanA hako chinavAI gayA hatA tevI Ama janatAne mAnavatAnA sarva hako sudhI laI AvavAnI hatI. AthI karIne atyAra sudhI je AmajanatAnI bhASAne prakarSa nahIM maLelo te prakarSa zrImahAvIra ane zrImud dvArA vadhAremAM vadhAre maLyo ane A samaya ja prAkRta bhASAnA abhyudayano hato. A samayanuM prAkRta te ja prAkRta-bhASAnI prathama bhUmikA. mahAvIre ane mudde potAnAM tamAma pravacano samagra magadha, bihAra, baMgALa vagere pradezomAM pharIpharIne lokabhASAmAM ja ApyAM. e banne saMto AmajanatAnA pratinidhirUpa hatA, AmajanatAnA sukhaduHkhamAM pUrI sahAnubhUti rAkhanArA hatA ane teoe AmajanatAnI bhASAne pradhAnasthAne besADI ghaNI moTI pratiSThA ApelI che. jo ke e samayanI graMthastha vaidika bhASAmAM ya AmajanatAnI bhASAmAM je parivartano AvelAM temanAM mULa paDelAM hatAM chatAM temAM te parivartano khIjarUpe ane parimita mAtrAmAM hatAM tyAre AmajanatAnI bhASAne vizeSa pratiSThA ane pracAranAM sthAna maLavAthI temAM te parivartano jhapATAbaMdha vadhavA lAgyAM ane e rIte vividha parivartano pAmatI AmajanatAnI prAkRta bhASA have dezamAM jhapATAbaMdha phelAvA lAgI. Ama potAnI pUrvabhUmikArUpa Adya bhASAthI mAMDIne Arya IrAnI sahita vaidika bhASAno samagra zabdavAraso dharAvatI AmajanatAnI A prAkRta bhASAe je je prakAranAM parivartano svIkAryo ane e ja parivartano tenI madhya yuganI prAkRtanA vikAsamAM, tathA vividha apabhraMzonA vikAsamAM ane cheka chelle bhAratIya navya bhASA hiMdI, marAThI, gujarAtI, baMgALI vagere bhASAonA vikAsamAM moTo mahattvano bhAga bhajavanArAM nivaDayAM ane navI bhASAonI bolIonA--nokhI nokhI aneka kholIonA-paNa uttarottara vikAsanAM kAraNarUpa banyAM te tamAma parivartano vize paNa thoDuM vicArIeH Page #179 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha saMyukta vyaMjano jyAM zabdanI aMdara hatAM vA AdimAM hatAM temAM je pheraphAra thayo te A pramANe che: hasta ne badale hatha pachI have karNa ne badale kaNa pachI kAna akSi ne badale akhi pachI AMkha athavA achi pachI AMcha makSikA ne badale makikhaA pachI mAkha athavA machiA pachI mArA kSetra ne badale kheta pachI khetara athavA chetta pachI zetara kSIra ne badale khIra pachI khIra athavA chIra pachI hIra kukSi ne badale kukikha pachI kUkha ke kendra gavAkSa ne badale gavakakha pachI gokha prastarane badale patthara pachI paththara athavA pAthara puSkara ne badale pukhara pachI pokhara athavA pukura satya ne badale sacca pachI sAca ke sAcuM kArya ne badale kajaja pachI kAja-kAraja vRzcika ne badale viMchiA pachI vIMchI athavA vINa ane badale ajaja pachI Aje zasyAne badale seksa pachI seja maryAdA ne badale majajAyA pachI mAjA upAdhyAya ne badale uvajajhAya pachI ojhA saMdhyA ne badale saMjhA pachI sAMja vartI ne badale vaTTI pachI vATa garta ne badale gaDu pachI khADo nimna ne badale niNa pachI tenuM-nAnuM saMjJA ne badale saMNa pachI sAna stabha ne badale thaMbha pachI thAMbhalo athavA caMbA ke khaMbhA paryastikA ne badale 5lasthiA pachI palAMThI rasthAna ne badale thINu pachI thINuM muSTi ne badale muri pachI mUThI daSTa ne badale di6 pachI dITho kamala ne badale kuMpala pachI kuMpaLa jillA ne badale jiLyA pachI jIbha kRSNane badale kaNaha pachI kAna snAna ne badale hANa pachI nANuM Adarza ne badale Ayarisa pachI ariso ke Araso guhya ne badale gujha pachI gUMje Page #180 -------------------------------------------------------------------------- ________________ bhASAnA vikAsamAM prAkRta-pAlibhASAne phALo 29 have keTalAMka asaMyuktavyaMjanonAM parivartano : rAjana -- rAja athavA lAja athavA rAya nagara -- yara - pachI nara nayana - nayaNa - pachI neNa megha -meha - pachI me kathA - kaha- pachI kahevuM rekhA - leha - pachI lIhA- lI badhira - bahira - pachI bahero zobhAmata - sohAmaNa - pachI sohAmaNuM ghaTa - ghaDa- pachI ghaDo pATha - pADha - 5chI pADo guDa - gula - pachI goLa taDAga - talAya - pachI taLAva athavA tAlAva vacana - vaNuM - pachI veNa dIpa-dIva - pachI dIvo bhaginIpati-bahiNIvaI- pachI banevI athavA banahoI daza - dasa - pachI dasa zabda - sad - pachI sAda siMha - siMgha athavA saha-pachI saMga athavA saMgha athavA sI svaronAM parivartano A pramANe cheH , , e ane auno prayoga ja nikaLI javA pAmyo che. R ne badale a-- dhRta - ghaya - pachI ghI kRta - karia- pachI karyuM , , ri- Rddhi - riddhi - pachI rAdha , , I- pRSTi - piTTi - pachI pITha , , u - vRddha - vu - pachI bUTo pitRgRha - pihira - pachI pIhara ke pIyara mAtRgRha - mAuDara - pachI mAya. e ne badale e ane aI- zelane badale saIla athavA sela. airAvaNa - aIrAvaNuM - pachI aIrAvaNa o ne badale o ane a9 - kauzAmbI-- kausaMbI - kosaMbI - kosaMbI - kosama dhavana - jebraNa- jobana Page #181 -------------------------------------------------------------------------- ________________ 30 AcArya vijayavallabhasUri smAraka graMtha A rIte vyaMjano ane ravaronAM uccAraNonAM bIjAM paNa ghaNAM ghaNAM parivartano AvavA pAmyAM che. madhyayuganI prAkRtonAM paNa AvAM ja parivartano dekhAya che tyAre apabhraMzamAM vaLI AthI vadhAre bIje vividha prakAranAM parivartano che. Ama parivartana pAmatI prAkRta bhASA ane pAli bhASAe vartamAnakALanI navya bhASAo hiMdI, gujarAtI vagere ane tenI judI judI prAMtika bolIomAM ghaNuM moTo phALo Apela che, te uparanAM thoDAM udAharaNothI paNa spaSTa thaI jAya che. saMskRta bhASA prAkRtamAM saMkramyA vinA A navya bhASAonA prAkaTayamAM sIdhuM nimitta nathI thaI zakatI arthAta ApaNI bhAratIya pracalita tamAma Arya bhASAo ane bolIonuM pradhAna nimitta prAkRta ane pAli bhASA che; paraMtu saMskRta nathI ja e yAda rAkhavAnuM che. A lekha mATe nIcenA graMthono khAsa upayoga karelo che: 1. bhAratIya Arya bhASA ane hiMdI bhASA - Do. sunItikumAra ceTarajI (gujarAta vidyAsabhA) 2. RtaMbharA - DaoN. sunItikumAra ceTarajI 3. rAjasthAnI bhASA - " 4. prAkRta bhASA - Do. prabodha becaradAsa paMDita 5. khoradehaavestA - kAMgA 6. bhASAvijJAna - maMgaLadeva zAstrI 7. azokanA lekho-ojhA r vi che. Page #182 -------------------------------------------------------------------------- ________________ jaina paraMparAnuM apabhraMza sAhityamAM pradAna prA. harivallabha cu. bhAyANI, ema. e., pIeca. DI. prAstAvika apabhraMza sAhityanI eka tarata ja UDIne AMkhe vaLage tevI viziSTatA tene saMskRta ane prAkRta sAhityathI nokhuM tAravI Ape che. upalabdha apabhraMza sAhitya eTale jainonuM ja sAhitya ema kahIe to paNa cAle, kema ke teoe e kSetramAM je samartha ane vividhatAvALuM nirmANa karyuM che tenI tulanAmAM bauddha ane brAhmaNa ( e to hajI zodhavAnuM rahyuM -- maLe che te chUTAMchavAyAM thoDAMka TAMcaNo ja mAtra ) paraMparAnuM pradAna apavAdarUpa ane tenuM mUlya paNa maryAdita. ema kahone ke apabhraMza sAhitya eTale jainonuM AgavuM kSetra -- jo ke ApaNane maLI che teTalI ja apabhraMza kRtio hoya to ja uparanuM vidhAna sthira svarUpanuM gaNAya. paNa apabhraMza sAhityanI khojanI tizrI nathI thaI gaI ---e dizAmAM hajI ghaNuM karavAnuM bAkI che. eTale bhaviSyamAM mahattvanI ke gaNanApAtra saMkhyAmAM jainetara kRtio hovAnuM jANavAmAM Ave to ApaNuM A citra palaTAI jAya. - pradhAnapaNe jaina ane dharmaprANita hovA uparAMta apabhraMza sAhityanI bIjI eka AgaLa paDatI lAkSaNikatA te tenuM aikAntika padya svarUpa. apabhraMza gadya nagaNya che. teno samagra sAhityapravAha chaMdamAM ja vahe che. AnuM kAraNa apabhraMza bhASA je khAsa paristhitimAM udbhavI ane viziSTa ghaDatara pAmI temAM kyAMka rahyuM hovAno saMbhava che. apabhraMza bhASA sAhityika prAkRtonI jema sAhityika apabhraMza paNa eka sArI rIte kRtrima bhASA hovAnuM jaNAya che. e eka evI viziSTa bhASA hatI jenA uccAraNamAM ' prAkRta ' bhUmikAnAM pramukha lakSaNo jaLavAI rahyAM hatAM, paNa jenAM vyAkaraNa ane rUDhiprayogo ( tathA zabdakozano thoDoka aMza paNa ) satata vikasatI tatatatkAlIna bolIonA raMge aMzataH raMgAtAM rahetAM hatAM. AthI apabhraMzane eka lAbha e thayo ke te jaDa cokaThAmAM jakaDAI javAnA bhayathI chUTI. kema ke ziSTamAnya dhoraNanuM kaDaka pAlana karavAnA valaNavALI koI paNa sAhityabhASA vadhu ne vadhu rUDhibadda thatI jAya che. temAM ye apabhraMza saMskRta tathA prAkRta jevI zatAbdIo-jUnI praziSTa paraMparA dharAvatI sAhitya--bhASAonA cAlu varcasva nIce UcharI hatI. eTale tene mATe bIje pakSe jIvaMta bolIo sAtheno satata saMparka navacetana arpato nIvaDe e ughADuM che. kaI jAtanI paristhiti vacce apabhraMza bhASA ane sAhityano udgama thayo ? A bAbata hajI sudhI to pUrNa aMdhakAramAM daTAyelI che. AraMbhanuM dhaNuMkharuM sAhitya sAva lupta thayuM che. apabhraMza sAhityavikAsanA prathama sopAna kayAM te jANavAnI kazI sAdhanasAmagrI upalabdha nathI. apabhraMzanA AgavA ne AkarSaka sAhityaprakAro tathA chaMdono udbhava kyAMthI thayo te koIpaNa rIte spaSTapaNe samajAvI zakavAnI ApaNI sthiti nathI. Page #183 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha AraMbha ane mukhya sAhityasvarUpo sAhityamAM tathA utkIrNa lekhomAM maLatA ullekho parathI samajAya che ke IsavI chaThThI zatAbdImAM to apabhraMze eka svataMtra sAhityabhASAnuM sthAna prApta karI lIdhuM hatuM. saMskRta ane prAkRtanI sAthosAtha te paNa eka sAhityabhASA tarIke ullekhAe gaNAtI. Ama chatAM ApaNane maLatI prAcInatama apabhraMza kati IsavI navamI zatAbdIthI bahu vahelI nathI. eno artha e thayo ke te pahelAMnuM badhuM sAhitya lupta thayuM che. navamI zatAbdI pUrve paNa apabhraMza sAhitya sArI rIte kheDAtuM rahyuM hovAnA puSkaLa purAvA maLe che, ane tenA upalabdha prAcInatama namUnAomAM sAhityasvarUpa, zailI ane bhASAnI je suvikasita kakSA jovA maLe che te uparathI paNa e vAta samarthita thAya che. navamI zatAbdI pUrvenA be piMgalakAronA pratipAdana parathI spaSTa samajAya che ke pUrvakAlIna sAhityamAM ajANyAM evAM ochAmAM ochAM be navAM sAhityasvarUpo - saMdhibaMdha ane rAsAbaMdha - tathA saMkhyAbaMdha prAsabaddha navatara mAtrAvRtto apabhraMzakALamAM astitvamAM AvyAM hatAM. saMdhibaMdha AmAM saMdhibaMdha sauthI vadhu pracalita racanAprakAra hato. eno upayoga bhAtabhAtanI kathAvastu mATe thayelo che. paurANika mahAkAvya, caritakAvya, dharmakathA - pachI te eka ja hoya ke AkhuM kathAcakra hoya - A badhA viSayo mATe aucityapUrvaka saMdhibaMdha yojAyo che. upalabdhamAM prAcInatama saMdhibaMdha navamI zatAbdI lagabhagano che, paNa tenI pUrva lAMbI paraMparA rahelI hovAnuM saheje joI zakAya che. svayaMbhUnI pahelAM bhadra (ke daktibhadra), govinda ane caturmukhe rAmAyaNa ane kRSNakathAnA viSaya para racanAo karI hovAnuM sAhityika ullekho parathI anumAna thaI zake che. AmAMthI caturmukhano nirdeza pachInI aneka zatAbdIo sudhI mAnapUrvaka thato rahyo che. ukta viSayonuM saMdhibaMdhamAM nirUpaNa karanAra e agraNI kavi hato. svayaMbhUdeva paNa emAMnA eka paNa prAcIna kavinI kRti upalabdha na hovAthI kavirAja ravayaMbhUdeva (IsavI sAtamIthI dasamI zatAbdI vacce)nAM mahAkAvyo e saMdhibaMdha vizenI mAhitI pUrI pADavA mATe ApaNe prAcInatama AdhAra che. caturmukha, svayaMbhU ane puSpadaMta traNe apabhraMzanA prathama paMktinA kavio che, ane temAMye paheluM sthAna svayaMbhUne ApavA paNa koI prerAya. kAvyapravRtti svayaMbhUnI kuLa paraMparAmAM ja hatI. teNe karNATaka ane tenI samIpanA pradezamAM judA judA jaina zreSThIonA Azraye rahI kAvyaracanA karI hovAnuM jaNAya che. svayaMbhU yApanIyanAmaka jaina paMthano hoya e ghaNuM saMbhavita che. e paMthano tenA samaya AsapAsa ukata pradezamAM ghaNo pracAra hato. svayaMbhUnI mAtra traNa katio jaLavAI rahI cheH qsamarisa ane riniri3 nAme be paurANika mahAkAvya ane svamUtra nAmano prApta ane apabhraMza chaMdone lagato graMtha. - mAdhyamika bhAratIya - Arya chaMdo mATe eka prAcIna ane pramANabhUta sAdhana lekhenI tenI agatya uparAMta sAyamUchanuM moTuM mahattva temAM apAyelAM pUrvakAlIna prAkRta ane apabhraMza sAhityanAM TAMcaNone aMge che. AthI ApaNane e sAhityanI sukha samRddhino sAro khyAla Ave che. maphata ane apabhraMza sArA lekhana tenI agaDha uparAMta lata samRddhino sAro khyAla Page #184 -------------------------------------------------------------------------- ________________ jaina paraMparAnuM apabhraMza sAhityamAM pradAna 33 paumacariu vAri3 (saM. vAritam) e rAmAyApurIy (saM. rAmAyaNapurAma) nAme paNa jANItuM che. emAM padma eTale rAmanA carita para mahAkAvya racavAnI saMskRta tathA prAkRta sAhityanI paraMparAne svayaMbhU anusare che. 3navari3mAM rajU thayeluM rAmakathAnuM jaina svarUpa vAlmIki rAmAyaNamAM maLatA brAhmaNa paraMparA pramANenA svarUpa(baMnemAM A purogAmI che)thI aneka agatyanI bAbatamAM juduM paDe che. svayaMbhUrAmAyaNano vistAra purANanI spardhA kare teTalo che. te vijJArara ( saM. vidyAdhara), 36 (saM. ayodhyA), suMdara, sukanna ( saM. yuddha) ane uttara ema pAMca kAMDamAM vibhakta che. A dareka kAMDa maryAdita saMkhyAnA "saMdhi" nAmanA khaMDomAM vaheMcAyelo che. pAMce kAMDanA badhA maLIne nevuM saMdhi che. A dareka saMdhi paNa bArathI vIsa jeTalA "kaDavaka" nAmanA nAnA sugrathita ekamono banelo che. A kaDavaka ( = prAcIna gujarAtI sAhityanuM "kaDavuM") nAma dharAvato padyapariccheda apabhraMza ane arvAcIna bhAratIya-AryanA pUrvakAlIna sAhityanI viziSTatA che. kathApradhAna vastu gUMthavA mATe te ghaNuM ja anukULa che. kaDavadeha koI mAtrA chaMdamAM racelA sAmAnyataH ATha prAsabaddha caraNayugmano banelo hoya che. kaDavakanA A mukhya kalevaramAM virya viSayano vistAra thAya che, tyAre jarA TUMkA chaMdamAM bAMdhelo cAra caraNano aMtima TukaDo varNa viSayano upasaMhAra kare che ke vadhAremAM pachInA viSayanuM sUcana kare che ja AvA viziSTa baMdhAraNane kAraNe apabhraMza saMdhi zrotAo samakSa layabaddha rIte paThana karAvAnI ke gIta rUpe gavAvAnI ghaNI kSamatA dharAve che. gha3marina nevuM saMdhimAMthI chellA ATha svayaMbhUnA jarA vadhAre paDatA AtmabhAnavALA putra tribhuvananI racanA che, kema ke koI ajJAta kAraNe svayaMbhUe e mahAkAvya adhUruM mUkeluM. A ja pramANe potAnA pitAnuM bIjuM mahAkAvya rikrInivarita pUruM karavAno yaza paNa tribhuvanane phALe jAya che ane teNe paMmari3 (saM. zvamItim) nAme eka svataMtra kAvya racyuM hovAno paNa ullekha che. svayaMbhUe potAnA purogAmIonA RNano spaSTa zabdomAM ravIkAra karyo che. mahAkAvyanA saMdhibaMdha mATe te caturmukhathI anagRhIta hovAnuM jaNAve che, jyAre vastu ane tenA kAvyAtmaka nira paNa mATe te AcArya raviNano AbhAra mAne che. parama3inA kathAnaka pUrato te raviNanA saMskRta unnati ke padmapurA( I. sa. 677-78 )ne pagale pagale cAle che. te eTale sudhI ke gharamariyane pakSanaritano mukta ane saMkSipta apabhraMza avatAra kahevo hoya to kahI zakAya. ne chatAMye svayaMbhUnI maulikatA ane ucca pratinI kavitvazaktinAM pramANa pari3mAM ochAM nathI. eka niyama tarIke te raviNe ApelA kathAnakanA dorane vaLagI rahe che - ane Ameya e kathAnaka tenI nAnI moTI vigato sAthe paraMparAthI rUDha thayeluM hovAthI kathAvastu pUrato to maulika ka5nA mATe ke saMvidhAnanI dRSTie parivartana ke rUpAMtara mATe bhAgye ja kazo avakAza raheto. paNa zilInI daSTie kathAvastune zaNagAravAnI bAbatamAM, varNano ne rasanirUpaNanI bAbatamAM, tema ja managamatA prasaMgane bahelAvavAnI bAbatamAM, kavine joIe teTalI Ta maLatI. AvI maryAdAthI baMdhAyelI hovA chatAM svayaMbhUnI sUkSma kalAdaSTie prazasya siddhi meLavI che. potAnI ocityabuddhine anusarIne te AdhArabhUta sAmagrImAM kApakUpa kare che, tene navo ghATa Ape che ke kadIka nirALo ja mArga grahaNa kare che. * apabhraMza kaDavakanuM svarUpa prAcIna avadhi sAhityanAM suphI premAkhyAnaka kAvyomAM ane tulasIdAsakRta rAmacaritamAnasa jevI kRtiomAM UtarI AvyuM che. * raviNanuM ujavarita pote paNa jaina mahArASTramAM racAyelA vimalasUrikRta varighe (saMbhavataH IsavI trIjI zatAbdI)ne palavita saMskRta chAyAnuvAdathI bhAgye ja vizeSa che. Page #185 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha pa3navariDanA caudamA saMdhinuM vasaMtanAM dazyonI mohaka pRSThabhUmi para AlekhAyeluM tAdaza, gatimAna, IdriyasaMtaparka jalakrIDAvarNana eka utkRSTa sarjana tarIke pahelethI ja paMkAtuM AvyuM che. judAM judAM yuddhadazyo, aMjanAnA upAkhyAna (saMdhi 17-19)mAMnA keTalAka bhAvodrekavALA prasaMgo, rAvaNanA agnidAhanA cittahArI prasaMgamAMthI nItarato vedhaka viSAda (77mo saMdhi) - AvA AvA hRdayaMgama khaMDomAM svayaMbhUnI kavipratibhAnA prabaLa unmeSanAM ApaNe darzana karI zakIe. riTuNemicarita svayaMbhU nuM bIjuM mahAkAya mahAkAvya rikomiri3 (saM. ariSTaneminaritam) athavA harivaMtapurANa (. hiMsApurAma) paNa prasiddha viSayane lagatuM che. temAM bAvIzamAM tIrthakara ariSTaneminuM jIvanacarita tathA kRSNa ane pAMDavonI jaina paraMparA pramANenI kathA apAyelI che. keTalAka namUnArUpa khaMDo bAda karatAM te hajI sudhI aprakAzita che. tenA eka so bAra saMdhio (jenAM badhAM maLIne 1937 kaDavaka ane 18000 batrIza-akSarI ekamo-graMthAgra'-hovAnuM kahevAya che)nA cAra kAMDamAM samAveza thAya che: nAva( saM. ), 6, (saM. yuddha) ane uttara. A viSayamAM paNa svayaMbhU pAse keTalIka AdarzabhUta pUrvakRtio hatI. navamI zatAbdI pahelAM vimalasUri ane vidagdha prAkRtamAM, jinasene (I. sa. 783-84) saMskRtamAM ane bhadra (ke dantibhaDhe ? bhadrAcche?), govinda tathA caturmukhe apabhraMzamAM harivaMzanA viSaya para mahAkAvyo lakhyAM hovAnuM jaNAya che. diniva3ino navvANubhA saMdhi pachIno aMza svayaMbhUnA putra tribhuvanano racelo che, ane pAchaLathI 16mI zatAbdImAM temAM gopAcala (= vAlIara)nA eka apabhraMza kavi yazakIti bhaTTArake keTalAka umerA karelA che. - rAma ane kRSNanA carita para svayaMbhU pachI racAyelAM apabhraMza saMdhibaddha kAvyomAMthI keTalAMkano ullekha ahIM ja karI laIe - A badhI kRtio hajI aprasiddha che; dhavale (IsavI agIAramI zatAbdI pahelAM) 122 saMdhimAM rivaMrApurAna racyuM. uparyukta yazakIrti bhaTTArake 34 saMdhimAM pAMDupurAnuM (saM. pAMDupurANam) (I. sa. 153) tathA tenA samakAlIna paMDita raIdhu aparanAma siMhasene 11 saMdhimAM purANu (saM. vamadrapurA) tema ja neminArika (saM. neminAthavarita) racyAM e ja samaya lagabhaga zrutakIrtie 40 saMdhimAM rivaMtapurANu (saM. rivaMzapurANam) (I. sa. 1551) pUruM karyuM. A kRtio svayaMbhU pachI sAta so jeTalAM varasa vahI gayAM chatAM rAmAyaNa ne harivaMzanA viSayonI jIvaMta paraMparA ane lokapriyatAnA purAvArUpa che. puSpadata puSpadanta (apa. pujayaMta) aparanA mammaIya (I. sa. 957 - 972 mAM vidyamAna)nI kRtiomAMthI ApaNane saMdhibaMdhamAM gUMthAtA bIjA be prakAronI jANa thAya che. puSpadantanAM mAtApitA brAhmaNa hatAM. temaNe pAchaLathI digaMbara jaina dharma svIkArelo. pupadantanAM traNe apabhraMza kAvyonI racanA mAnyakheTa (= hAlanuM haidarAbAda rAjayamAM AveluM mAla kheDa)mAM rAjya karatA rASTrakUTa rAjAo kRSNa trIjA (I. sa. 939-968) ane khoTiMgadeva (I. sa. 968-972 )nA pradhAno anukrame bharata ane tenA putra nannanA Azraya nIce thaI hatI. svayaMbhU ane tenA purogAmIoe rAma ane kRSNapAMDavanAM kathAnakano ThIkaThIka kasa kADhyo hato, eTale puchapadantanI kavipratibhAe jaina purANakathAnA judA- ane vizALatara pradezomAM viharavAnuM pasaMda karyuM haze. jenA paurANika mAnyatA pramANe pUrvanA samayamAM tresaTha mahApuruSo (ke zalAkApu ) thaI gayA. temAM covIza tIrthakara, bAra cakravartI, nava vAsudeva (= ardhacakravartI), nava baladeva (te te vAsudevanA bhAI) ane nava prativAsudeva (eTale ke te te vAsudevanA virodhI)no Page #186 -------------------------------------------------------------------------- ________________ jaina paraMparAnuM apabhraMza sAhityamAM pradAna 35 samAveza thAya che. lakSmaNa, pA (= rAma) ane rAvaNa e AThamA baladeva, vAsudeva ne prativAsudeva kRSNa, balabhadra ane jarAsaMdha e navamA gaNAya che. A tresaTha mahApuno jIvanavRttAMta ApatI racanAo "mahApurANa" athavA "triSaSTimahApurUSa(kenzalAkApuruSa-)caritIne nAme oLakhAya che. AmAM pahelA tIrthakara RSabha ane pahelA cakravartI bharatanAM caritane varNavato AraMbhano aMza AdipurANa, ane bAkInA mahApuruSonAM caritavALo aMza "uttarapurANa" kahevAya che. puSpadata pahelAM paNa A viSaya para saMskRta ane prAkRtamAM keTalIka padyakRtio racAyelI. paNa apabhraMzamAM pahelavahelAM e viSayanuM mahAkAvya banAvanAra pupadanta hovAnuM jaNAya che. mahApurANa ke tinihApurimALA (saM. triSTimahApuruSAraH ) nAma dharAvatI tenI e mahAkRtimAM 102 saMdhi che, jemAMthI pahelA sADatrIza saMdhi AdipurANane ane bAkInA uttarapurANane phALe jAya che. puSpadanta kathAnaka pUrato jinasena-guNabhakRta saMskRta, viSTimapuWLarIrasaMprada (I. sa. 898 mAM samApta)ne anusare che. A viSayamAM paNa prasaMgo ane vigato sahita kathAnakonuM samagra kalevara paraMparAthI rUDha thayeluM hatuM, eTale nirUpaNamAM nAvinya ane cAtA lAvavA kavine mAtra potAnI varNananI ane zailIsajAvaTanI zaktio para ja AdhAra rAkhavAno raheto. viSaya kathanAtmaka svarUpanA ne parANika hovA chatAM jaina apabhraMza kavio temanA nirUpaNamAM praziSTa saMskRtanA AlaMkArika mahAkAvyanI paraMparA apanAve che ane AchopAtaLA kathAnaka kalevarane alaMkAra, chaMda ne pAMDityanA ThaTherAthI caDhAbaDhAve che tenuM eka kAraNa A paNa che. dinivari3mAM svayaMbhU ApaNane spaSTa kahe che ke kAvyaracanA karavA mATe tene vyAkaraNa idra dIdhuM, rasa bharate, vistAra vyAse, chaMda piMgale, alaMkAra bhAmaha ane daMDIe, akSarabara bANe, nipuNatva zrIharSa ane chaDuNI, dvipadIne dhruvakathI maMti paddhaDikA caturmukhe. puSpadanta paNa parokSa rIte AvuM ja kahe che, vidyAnAM bIjAM keTalAMka kSetramAM pratiSThita evAM thoDAMka nAmo umere che ane evI ghoSaNA kare che ke potAnA mahApurANamAM prAkRtalakSaNo, sakala nIti, chaMdobhaMgI, alaMkAro, vividha raso tathA tatvArthano nirNaya maLaze. saMskRta mahAkAvyano Adarza sAme rAkhI tenI preraNAthI racAyelAM apabhraMza mahAkAvyonuM sAcuM baLa vastunA vaicitrya ke saMvidhAna karatAM vizeSa to tenA varNana ke nirUpaNamAM raheluM che. ravayaMbhUnI tulanAmAM puSpadanta alaMkAranI samRddhi, chaMdovaividhya ane vyutpatti upara vizeSa AdhAra rAkhe che. chaMdobhedanI vipulatA tathA saMdhi ane kaDavakanI dIrghatA puSpadantanA samaya sudhImAM saMdhibaMdhanuM svarUpa kAMIka vadhu saMkula thayuM hovAnI sUcaka che. mahApurANanA cothA,bAramA, sattaramA, chatALIzamA, bAvanamA ItyAdi saMdhionA keTalAka aMzo puSpadantanI asAmAnya kavitvazaktinAM uttama udAharaNa tarIke TAMkI zakAya. mahApurAnanA 60thI 79 saMdhimAM rAmAyaNanI kathAno saMkSepa apAyo che, 81thI 92 saMdhi jana harivaMza Ape che, jyAre aMtima aMzamAM trevIsamA tathA covIsamA tIrthaMkara pArzva ane mahAvIranAM carita che. caritakAvya - puchapadantanAM bIjAM be kAvya, jayanArari3 (saM. nAjhubhAravaritam). ane hariya (saM. tharAdharavaritam) parathI joI zakAya che ke vizALa porANika viSayo uparAMta jaina purANa, anuzruti ke paraMparAgata itihAsanI prasiddha vyaktionAM bodhaka jIvanacarita ApavA mATe paNa saMdhibaMdha vaparAto. vistAra ane nirUpaNanI daSTie A caritakAvyo ke kathAkAvyo saMskRta mahAkAvyonI pratikRti jevAM Page #187 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha gaNAya. AmAM paNa puSpadanta pAse keTalAMka pUrvadaSTAMta hovAM joIe. achaDatA ullekha parathI ApaNe puSpadantanI pahelAMnAM ochAmAM ochAM be caritakAvyonAM nAma jANIe chIeH eka te svayaMbhukRta sudrayari3 ane bIjuM tenA putra tribhuvanakata kaMvamI3i. nArivari3 nava saMdhimAM tenA nAyaka nAgakumAra (jaina purANakaththA pramANe covIza kAmadevamAMno eka)nAM parAkramo varNave che ane sAthe te phAgaNa zudi pAMcamane divase zrIpaMcamInuM vrata karavAthI thatI phaLaprAptinuM udAharaNa pUruM pADe che. puchapadantanuM trIjuM kAvya sari3 cAra saMdhimAM ujajayinInA rAjA yazodharanI kathA Ape che ne te dvArA prANivadhanA pApanAM kaDavAM phaLo udAhata kare che. puSpadantanI pahelAM ane pachI A ja kathAnakane thatI prAkata, saMskRta, apabhraMza ane arvAcIna bhASAomAM maLatI aneka racanAo e jainomAM atizaya lokapriya hovAnI sUcaka che. puSpadantanuM praziSTa kAvyarIti paranuM prabhuta, apabhraMza bhASAmAM ananya pAraMgatatA, tema ja bahumukhI pAMDitya tene bhAratanA kaviomAM mAnavaMtu sthAna apAve che. eka sthaLe kAvyanA potAnA Adarzano Acho khyAla ApatAM te kahe che ke uttama kAvya zabda ane arthanA alaMkArathI tathA lIlAyukta padAvalithI maMDita, rasabhAvaniraMtara, arthanI cArutAvALuM, sarva vidyAkalAthI samRddha, vyAkaraNa ane chaMdathI puSTa ane AgamathI prerita hovuM joIe. ucca koTinuM apabhraMza sAhitya A Adarzano sAkSAtkAra karavAmAM prayatnazIla rahyuM che, paNa temAM sauthI vadhu saphaLatA puSpadantane maLI che ema kahevAmAM kazI ayukti nathI. puSpadata pachInAM caritakAvya puSpadanta pachI ApaNane saMdhibahu caritakAvyo ke kathAkAvyonAM puSkaLa namUnA maLe che. paNa temAMnAM ghaNAMkharAM hajI mAtra hastapratarUpe ja rahyAM che. je kAMI thoDAM prakAzita thayAM che, temAM saiauthI mahattvanI dhanapAlakRta visaTTa (saM. vidhyattatathA) che. dhanapAla digaMbara dharkaTa vaNika hato ane saMbhavataH IsavI bAramI zatAbdI pahelAM thaI gayo. bAvIza saMdhinA vistAravALuM tenuM kAvya pramANamAM saraLa zailImAM bhaviSyadattanI kautukaraMgI kathA kahe che ane sAthe sAthe kArtika sudi pAMcamane divase AvatuM bhUtapaMcamI ke jJAnapaMcamInuM vrata karavAthI maLatAM phaLanuM udAharaNa ApavAno uddeza paNa pAra pADe che. tenuM kathAnaka evuM che ke eka vepArI niSkAraNu aNagamo AvatAM putra bhaviSyadatta sahita potAnI patnIno tyAga kare che ane bIjI patnI kare che. bhaviSyadatta moTo thatAM koI prasaMge paradeza kheDavA jAya che tyAre teno oramAna nAno bhAI be vAra kapaTa karI tene eka nirjana dvIpa para ekaloaTUlo choDI jAya che. paNa mAtAe karelA zratapaMcamInA vratane pariNAme chevaTe tenI badhI muzkelIono aMta Ave che, teno ghaNo udaya thAya che ane zatruno parAjaya karavAmAM rAjAne sAhAsya karavA badala te rAjayArdhano adhikArI bane che. maraNa pachI cothA bhavamAM zrutapaMcamInuM vrata karavAthI tene kevalajJAna prApta thAya che. dhanapAla pahelAM A ja viSaya para apabhraMzamAM tribhuvananuM paMnivari3 tathA prAkRtamAM mahezvaranI nALapaMno (saM. jJAnapaMcamIthAH) maLe che. dhanapAlanI samIpanA samayamAM zrIdhare cAra saMdhimAM apabhraMza visaraMvari3 (saM. mavaccattaritam) (I. sa. 1174) raceluM che, je hajI aprasiddha che. kanakAmaranuM rakagva3i saM. raritam) dasa saMdhimAM eka pratyekabuddha(eTale ke svayaMprabuddha saMta)no jIvanavRttAMta Ape che. baiddha sAhityamAM paNa karakaMkunI vAta Ave che. dhAhilakRta paramasiririka (saM. zrIcaritam) (IsavI agIAramI zatAbdI lagabhaga) kapaTabhAvayukta AcaraNanAM mAThAM phaLa udAhata karavA cAra saMdhimAM pAzrIno traNa bhavato vRttAMta Ape che. Page #188 -------------------------------------------------------------------------- ________________ jaina paraMparAnuM apabhraMza sAhityamAM pradAna 37 saMdhi kavi paNa pahelAM kahyuM tema saMdhibaddha cAritakAvyonA ghaNA moTA bhAgane hajI mudraNanuM sadbhAgya nathI sAMpaDayuM. ahIM ApaNe tevAM kAvyonI eka yAdI-ane te paNa saMpUrNa nahIM-ApIne ja saMtoSa mAnazuM. sAmAnya rIte A kAvyo amuka jaina siddhAMta ke dhArmika-naitika mAnyatAnA daSTAMta lekhe koI tIrthakaranuM ke jaina purANakathAnA yA ItihAsanA koI yazavI pAtranuM carita varNave che. caritakAvyonI yAdI racanA samaya nAma saMkhyA (IsavIsanamAM) vAvapurANu (saM. pArzvapurANamu) pAkIrti 18 943 kabUtAnivari3 (saM. nUnivarita) sAgaradatta 1920 ghUsAnivari3 (saM. navUllAmitima ) vIra 11 1020 sugarika (saM. sunavaritam) nayanaMdI 1040. viTAphavA (saM. vidyAlavatIkathA) sAdhAraNa athavA siddhasena 11 1068 vAraMva3i (saM. pArzvarita) zrIdhara 1133 sumaTiri3 (saM. sukumAravaritam). zrIdhara 1152 amArutAniri3 (saM. sumAtrAmaritam). pUrNabhadra jignhI (saM. pradyumnAthA) siMha ke siddha 12mI zatAbdI nivari3 (saM. nidrattAritam) lakhaNa - 11 1219 varasAvariDa (saM. vajhavAmivAratam) 26tta vAduTiphevaritama (saM. vahuddeivaritam). dhanapAla 1398 seLi3i (saM. chevarita) jamitra hala 15mI zatAbdI vanTara (saM. candramariyama) meninava3i (saM. sammatininavaritam) reIdhU desara3 (saM. meghezvaravatam) raIdhu janara3i (sa. dhanavuHRAritam) thakamAvavu (saM. vardhamAnacim). jayamitra hala amarasegavari3 (saM. amarasenaritam). bhANiyarAja 1520 nAyakumArika (saM. nAkumAraritam) sucaMAriDa (saM. muoranAritam) devasena kathAkozo ahIM sudhImAM gaNAvyA te uparAMta bIjo eka viSayaprakAra paNa saMdhibaMdhamAM maLe che. te che koI viziSTa jaina graMthamAM pratipAdita thayelA amuka dhArmika vAnaitika viSayane udAhata karatI kathAvalI. kathAkoza' nAme jANItA A sAhityanI saMkhyAbaMdha kRtio saMskRta ane prAkRtamAM maLe che. apabhraMzamAM 56 tathA 58 saMdhinA be bhAgamAM racAyeluM nayanaMdIta tathavizivihAra3 (saM. sarijiviSAnAtha) (i. sa. 1944) tathA 53 saMdhimAM nibaddha zrI caMdrakata kosa (uM. jAthAnerA:) (IsavI agIAramI sadI) e baMne, zramaNajIvanane lagatA ne jaina zairasenImAM racAyelA Agamaka95 yaza-kIrti Page #189 -------------------------------------------------------------------------- ________________ 3. AcArya vijayavallabhasUri smAraka graMtha prasiddha digaMbara graMtha mAvatI-mAdhanAnI sAthe saMkaLAyelI kathAo varNave che. nayanaMdI ane zrIcaMdre potAnI kRtio purogAmI saMskRta ane prAkRta ArAdhanAkathAkozone AdhAre racI hovAnuM jaNAvyuM che. 21 saMdhino zrIcaMdrakRta saLavaLataMtu (saM. zanathArana04:) (I. sa. 1064), 11 saMdhinI hariSeNu kRta dhammariyala (saM. dharmaparIkSA) (I. sa. 988), 14 saMdhinuM amarakIrtikRta chamuvaeto (saM. hovA) ane saMbhavataH 7 saMdhinuM zrutakItikRta mikriyAsasAha (saM. parameSThiprAraIsara:) (I. sa. 1497) vagereno paNa A ja prakAramAM samAveza thAya che. A badhI kRtio paNa hajI prakAzamAM nathI AvI. AmAM hariSaNanI dhammariyala tenA vastunI viziSTatAne kAraNe khAsa rasaprada che. temAM mukhyatve brAhmaNa purANo keTalAM visaMgata ane arthahIna che te sacoTa yuktithI puravAra karIne manovega potAnA mitra pavanavega pAse jaina dharmano svIkAra karAve che tenI vAta che. manovega pavanaveganI hAjarImAM eka brAhmaNasabhA samakSa potAnA vize sAva asaMbhavita ane uTapaTaMga joDI kADhelI vAto kahe che, ane jyAre pelA brAhmaNo tene mAnavAnI nA pADe che, tyAre te rAmAyaNa, mahAbhArata ane purANomAMthI evA ja asabhavita prasaMgo ne anAvo samarthanamAM TAMkI potAnA zabdone pramANabhUta TharAve che. hariSeNunI A kRtino AdhAra koI prAkRta racanA hatI. dhammariyalane anusarIne pachIthI saMskRta tema ja khIjI bhASAomAM keTalAMka kAvyo racAyAM che. haribhadrakRta prAkRta dhUrtIsthAna (IsavI AThamI zatAbdI)mAM A ja kathAyukti ane prayojana che ane A viSayanI sarvaprathama kRti hovAnuM mAna tene phALe jAya che. A saMkSipta nRttAMta parathI apabhraMza sAhityamAM saMdhibaMdhanuM keTaluM mahattva che teno ghaTato khyAla maLI raheze. zasAbaMdha saMdhibaMdhanI jema apabhraMze svataMtrapaNe vikasAveluM ane ThIkaThIka pracalita khIjuM sAhityasvarUpa te rAsAbaMdha. te UmipradhAna kAvyanA prakAranI, madhyama mApanI (Ama saMskRta khaMDakAvyanuM smaraNa karAvatI) racanA hovAnI aTakaLa thaI zake che. temAM kAvyanA kalevara mATe sAmAnya rIte amuka eka paraMparADha mAtrA chaMda prayojAto, jyAre vaividhya mATe vacce vacce bhAtabhAtanA rucira chaMdo vaparAtA. rAsAbaMdhano pracAra ane lokapriyatA ApaNane upalabdha prAcInatama prAkRta-apabhraMzanA hiMgalakAroe ApelI rAsakanI vyAkhyAthI samarthita thatAM hovA chatAM ( svayaMbhU to tene patigoSThIomAM rasAyaNurUpa kahIne vakhANe che) eka paNa prAcIna rAsAno namUno to ThIka, nAme ya nathI jaLavAI rahyuM e AzcaryanI vAta che. ane pAchaLanA samayamAM paNa A mahattvanA apabhraMza kAvyaprakAra vizenuM ApaNuM ajJAna dhaTADe tevI sAmagrI svalpa che. satata ane dharamULanuM parivartana pAmIne rAso arvAcIna bhAratIya - Arya sAhityamAM ogaNIzamI zatAbdInA aMta sudhI cAlu rahyo che. prAcIna gujarAtI-rAjasthAnI sAhityamAM ghaNuMkharuM jaina lekhakonA racelA rAsAo seMkaDonI saMkhyAmAM maLe che. paNa apabhraMzamAM TheTha teramI zatAbdI lagabhaganA eka muslima rAsaka ane khAramI zatAbdI lagabhaganA sAhityadRSTie mUlyahIna eka upadezAtmaka jaina rAsa sivAya khIjuM kazuM maLatuM nathI. AmAM pAblI kRti haveArasAyanAsa eMzI padyomAM sadguru ane saddharmanI prazaMsA ane guru ane kudharmanI niMdA kare che. e rAsakakAvya eka pratinidhirUpa kRti nahIM, paNa lokapriya sAhityaprakArano dharmapracAra arthe upayoga karavAnuM uttarakAlIna udAharaNa mAtra che. mALiya-prastAriA-pratidra-rAsa nAme eka vadhArAnA rAsano ullekha AramI zatAbdInI kRtimAM maLe che. Page #190 -------------------------------------------------------------------------- ________________ jaina paraMparAnuM apabhraMza sAhityamAM pradAna anibaddha racanAprakAro jemAM pratipAdya viSayane saMvidhAna. saMyojana vagere dvArA cokakasa ghATa ApavAno hoya che tevA viziSTa baMdhavALA prakAro uparAMta apabhraMzamAM baMdharahita prakArono paNa upayoga thato. apabhraMza kathAkAvya mATe saMdhibaMdha ja niyata hato evuM nathI. kema ke AraMbhathI aMta sudhI nirapavAdapaNe eka ja chaMda yojAyo hoya ane baMdhAraNa ke viSayAdine avalaMbIne koI paNa jAtanA vibhAga ke khaMDa pADavAmAM na AvyA hoya tevAM kathAkAvyomAM ApaNane ekabe namUnA maLe che. I. sa. 1150mAM samApta thayeluM haribhadranuM niri3( saM. neminAthavarita)nuM pramANa 8032 loka jeTaluM che, ane te saLaMga raphA nAmanA eka mitra chaMdamAM racAyuM che. haribhadra pahelAM ochAmAM ochI traNa zatAbdI pUrve thayelA goviMda nAme apabhraMza kavie paNa raDDAchaMdanA vividha prakAromAM eka kRSNakAvya racyuM hovAnuM ApaNe svayamUchanTamAM ApelAM TAMcaNa parathI anumAna karI zakIe chIe. dhArmika, tathA AdhyAtmika kRtio apabhraMzamAM kathAkAvyonI (ane saMbhavataH UrmipradhAna kAvyonI) vipulatA hatI. eno artha evo nathI ke te bIjA kAvyaprakArothI sAva ajJAta hato. dhArmika bodhaka viSayanI keTalIka nAnI nAnI racanAo uparAMta traNa AdhyAtmika ke yogaviSayaka racanAo paNa maLe che. AmAM yogIndudeva (apa. joIdu)no paramakRpayAsu (saM. paramAtmA ) ane yogAsara sauthI vizeSa mahattvanA che. pUraHpayAnA be adhikAramAM pahelAmAMthI 123 dohA che. jemAM be aMtarAtmA ane paramAtmAnuM mukta, rasavatI zailImAM pratipAdana kareluM che. 214 padyo(ghaNAkharA dohA)no bIjo adhikAra mokSatatva ane mokSasAdhana upara che. yogIndu sAdhaka yogIne AtmasAkSAtkAranuM savocca mahattva samajAve che, ane te mATenA mArga tarIke viSayopabhoga tajavAno, dharmane mAtra bAhyAcArane nahIM, paNa AMtarika tane vaLagI rahevAno, AMtarika zuddhino ane AtmAnA sAcA svarUpanuM dhyAna dharavAno upadeza Ape che. yogAramAM 108 padyo(ghaNAkharA dohA)mAM saMsArabhramaNathI virakta mumukSune prabuddha karavA mATe upadeza apAyelo che. svarUpa, zilI ane sAmagrInI daSTie tenuM paramANu sAthe ghaNuM sAmya che. A ja zabdo rAmasiMhakRta hohApAdu6(saM. hAjata)ne lAgu paDe che. tenAM 212 dohAbahula pomAM e ja adhyAtmika naitika daSTi para bhAra mukAyo che. temAM zarIra ane AtmAno tAttvika bheda nirUpI, paramAtmAnI sAthe AtmAnI abhedAnubhUtine sAdhaka yogInuM sarvocca sAdhya gayuM che. vicAramAM tema ja paribhASAmAM A traNe kRtio brAhmaNa ane bauddha paraMparAnI adhyAtmaviSayaka keTalIka kRtio sAthe gaNanApAtra sAmya dharAve che. temanI bhASA ane zailI saraLa, sacoTa, lokagamya ane alaMkAranA tathA pAMDityanA bhArathI mukta che. temane bhAratIya adhyAtmarahasyavAdI sAhityamAM jaina paraMparAnA mUlyavAna pradAna tarIke gaNAvI zakAya. A nAnI dhArmika kRtiomAM lakSmIcaMdrakRta sAvadhavohA (saM. zrAvadharmadrohA) aparanAma navarAvira (16 mI zatAbdI pahelAM) ullekhAtuM che. temAM nAma pramANe zrAvakonuM kartavya lokabhogya zailImAM samajAvyuM che. e uparAMta 25 dohAnI mahezvarakRta saMyamaviSayaka saMyamamArA ( saMbhavataH 13mI zatAbdI lagabhaga)no, jinadata (I. sa. 1076 - 1152 ) kata karI ane Page #191 -------------------------------------------------------------------------- ________________ 40 AcArya vijyavallabhasUri smAraka graMtha trikuno, ane dhanapAlakRta satyapuraHTTanamavIrotsAhU (IsavI 11mI zatAbdI), abhayadevakRta natiduvamaLa Adi stavano vagereno ullekha karI zakAya. prakIrNa kRtio ane uttarakAlIna valaNa svataMtra kRtio uparAMta jaina prAkRta tathA saMskRta graMthomAM ane TIkAsAhityamAM nAnAmoTA saMkhyAbaMdha apabhraMza khaMDo maLe che. udAharaNa lekhe thoDAMka ja nAma gaNAvIe: vardhamAnakRta mata (I. sa. 1104), devacaMdrakRta sAntinAthavaritra (I. sa. 1104), hemacaMdrakRta siddhadena vyAkaraNa tatha kumArapakvarita aparanAma suvyAzraya (IsavI 12mI zatAbdI), ratnaprabhakRta uparAtriAvo ghaTTIvRtti (I. sa. 1182), somaprabhakRta kumArapaDhipratibodha (I. sa. 1185), hemahaMsaziSyakata saMgamamaMtrarItti (IsavI 1pamI zatAbdI pahelAM) vagere. saMdhi teramI zatAbdI AsapAsa TUMkA apabhraMza kAvyo mATe "saMdhi' nAme (AgalA "saMdhibaMdha'thI A bhinna che) eka navI racanAprakAra vikase che. temAM koI dhArmika, upadezAtmaka ke kathApradhAna viSayanuM thoDAMka kaDavAMmAM nirUpaNa kareluM hoya che, ane temano mULa AdhAra ghaNI vAra AgAmika ke bhASAsAhityamAMno - athavA to pUrvakAlIna dharmakathA sAhityamAMno - koI prasaMga ke upadezavacano hoya che. ratnaprabhakRta saMtarAsaMdhi (IsavI 13mI zatAbdI), jayadevakRta mAvanAsaMdhi, jInaprabha (IsavI 13mI zatAbdI)kRta pherAsaMdhi, mahAsaMdha (I. sa. 1241) tathA anya saMdhio, vagere. teramI zatAbdImAM ane te pachI racAyelI kRtionA uttarakAlIna apabhraMzamAM tatkAlIna bolIono vadhato jato prabhAva chato thAya che. A bolIomAM paNa kyAranIya sAhityaracanA thavA lAgI hatI - je ke prAraMbhamAM A sAhitya apabhraMza sAhityaprakAro ne sAhityavalaNonA vistArarUpa hatuM. bolacAlanI bhASAno A prabhAva AchArUpamAM to TheTha hemacaMdrIya apabhraMza udAharaNomAM paNa che. UlaTapakSe sAhityamAM apabhraMzaparaMparA TheTha paMdaramI zatAbdI sudhI laMbAya che ane kavacite pachI paNa cAlu rahelI jovA maLe che. vastunirmANanI ane kSetranI maryAdA chatAM nUtana sAhityasvarUpo ane chaMdasvarUponuM sarjana, paraMparApunita kAvyarItinuM prabhutva, varNananipuNatA ane rasaniSpattinI zakti - A badhAM dvArA jaina apabhraMza sAhityanAM je sAmarthya ane siddhi prakaTa thAya che tethI bhAratIya sAhityanA itihAsama saheje tene UMcuM ne gauravavaMtuM sthAna prApta thAya che. : - OT Page #192 -------------------------------------------------------------------------- ________________ jaina sAhityanAM pado viSe vicAraNA prA. caMdrakAnta mahetA, ema. e., elaela. khI., pIeca. DI. madhyakAlIna gujarAtI sAhityamAM vizeSa vyApaka, vizeSa lokagamya ane lokapriya, ane vizeSa samRddha prakAra padano hato. bIjA prakAromAM AmajanatA moTe bhAge zrotAnuM kAma karatI. parantu, A prakAra ja evo hato, ke je AmajanatA, mukhapATha karIte, hoMze hoMze, dinapratidina gAI ne, AnaMda mANI zake. A prakAra e jaina, jainetara--khannee vikasAvyo che. A prakAranI lokapriyatA eTalI badhI hatI, ke prabaMdhalekhako prabaMdhomAM, AkhyAnakAro ApyAnamAM, rAsAlekhako rAsAmAM, te vArtAkAro vArtAmAM eno chUTathI upayoga karatA. Ama padanuM svataMtra sthAna to hatuM ja, parantu anya prakAro joDe paNu e prakAra saMkaLAyelo hato. pada e Umijanya kAvyaprakAra che. ethI padane ApaNI arvAcIna kAvyasattA ApavI hoya to, ApaNe ene UrmikAvya ( Lyric ) kahI zakIe. A prakAramAM Urmi jeTale aMze prabaLa, kAvyocita, teTale aMze kAvyanI uttamatA. je UrminuM padamAM nirUpaNu thAya che te Urmi e prakAranI che : eka bhaktinI ne khIjI upadezAtmaka, upadezAtmaka UrmimAM pado bahudhA zAntarasanAM hoya che ane e prakAra jaina sAhityamAM sArA pramANamAM khIlyo che. jaina sAhityanAM padamAM ApaNane je Urmi dRSTie paDe che te kAM to kathanAtmaka yA to varNanAtmaka svarUpamAM vyakta thaI che. madhyakAlIna sAhityanI eka vizeSatA e hatI ke sAhitya ane jIvana paraspara susaMkalita hatAM. jIvananI jarUriyAtamAMthI ja sAhityano Ugama thato. AthI sAhityanuM AkhuM mALakhuM ja jIvana joDe saMkaLAyeluM rahetuM. AthI madhyakAlIna kavi sAmAnya mAnavI mATe ja kAvya racato, sAmAnya janane mATe ja potAnI Urmine vyakta karato ane ethI sAhitya sarvajanasulabha ane sarvajananuM banI jatuM. e samayano kavisAmAnya janathI bhinna evI bhASAmAM kholato ke kAvya racato nahi. kAvyano racayitA ane bhAvaka anne eka ja prakAranI dainaMdina vaparAtI bhASAthI saMkaLAyalA hatA. kavi sAmAnya jIvanamAMthI ja potAnAM vakatavya mATe upamAno ne dRSTAnto zodhato; lokajIvana ja enuM preraNAsthAna hatuM; jemake samayasundara emanAM nIcenA padamAM lokajIvananuM ja rUpaka Ape che. dhobIDAM tuM dhoje mananuM dhotIyuM re, rakhe rAkhato. mela lagAra re. eNe re mele jaga melo karyo re, viSNu dhoyuM na rAkhe lagAra re. zamadama Ade je zIla re, tihAM pakhALe Atama cIra re. tapavaje tapa take karI re, jALavaje navamA vA re. Page #193 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha chAMTA urADe pApa aDhAranA re, ema ujaLuM hoMze tatkALa re, AloyaNa sAbuDo sudho kare re, rakhe Ave mAyA zevALa re. ahIM dhobInuM rUpaka sarvajanagamya che eTaluM ja nahi, paNa saraLa zabdomAM, spaSTatAthI, rUpakane kavie eka pachI eka dhobInAM jIvananAM citro ApIne samajAvyuM che. A uparAMta, mAnavanAM nityakarmane paNa padamAM gUMthI te dvArA dharmopadeza karavAnI, ke mAnavane enAM kartavyanuM maraNa karAvavAnI rIti paNa padamAM daSTie paDe che. vAcaka jazavijayajInuM nIcenuM stavana- dAtaNa karatAM bhAviyejI, prabhuguNa jalamukha zuddha ula utArI pramattatAjI, ho mukha nirmaLa buddha jatanAe snAna karIejI, kADho mela mizyAya dIvo karatAM ciMtavojI, jJAnadIpaka suprakAza nayaciMtA ghI pUrIyuMcha, tattvapAtra suvizALa rojanA atyaMta agatyanAM evAM kAryo kavie ahIM potAnuM vaktavya zrotAonA hRdayamAM sosa Utare mATe AlekhyAM che. Ama padanuM sAhitya jIvana jeDe ghaniSTha rIte saMkaLAyeluM hatuM. sAmAnya rIte jainasAhityanAM pada sivAyanA bIjA prakAromAM, jainetara sAhityanI ke dharmanI asara javalle ja daSTie paDe che, paraMtu, jainapadonI eka vilakSaNatA e che ke, emAM jainetara premalakSaNA bhaktinI asara spaSTapaNe dRSTie paDe che. vairAgyapradhAna jainadharmamAM premalakSaNA bhaktine sthAna na hoya, paNa jainakavio padanA prakAramAM premalakSaNA bhaktinI paribhASAmAM ja potAnI Urmine vyakta kare che. zRMgAranI paribhASAno upayoga, jaina kavione paNa jainetara kavio jeTalo ja sugama hato, ane e vAhana dvArA paNa potAnI umio atyaMta AsAnIthI vyakta karatA. Izvarane priyatama mAnIne enI upAsanA karAI hoya evuM kavi AnaMdaghanajInuM nIcenuM pada juo: mune mAro nA ho liyo ma La vA no koDa mIThAbolA managamatA mAhacha viNa tanamana thAe moDa kAMI DhoLiyo khATa pacheDI taLAI bhAve na rezama soDa aba saba mAre bhalAre bhalerA, mAre AnaMdaghana ziramoDa (jemakAvyadohana, pR. 47) bIjA eka padamAM eo kahe che: nirAdhAra kema mUkI, zyAma mane nirAdhAra kema mUkI koI nahi huM koNa zuM boluM, sahu AlaMbana TUMkI prANanAtha tume dUra padhAryA, mUkI neha nirAzI jaNajaNanA nitya pratiguNa gAtAM, janamAro kima jozI (jainakAvyadohana, pR. 47). Page #194 -------------------------------------------------------------------------- ________________ jaina sAhityanAM pado viSe vicAraNA ahIM Izvarane mATe zyAma", "prANanAtha' vagere saMbodhano, spaSTa rIte, gopI ja kRSNane saMbodhatI hoya. ane potAnI virahadanA ArTa zabdomAM vyakta karatI hoya ema lAge che. AnaMdadhanajInuM nIcenuM pada to ethI paNa vadhAre AgaLa vadhIne, jANe dayArAma ke narasihe ja lakhyuM hoya, evI utkaTa zRMgAranI paribhASAmAM potAnA bhAvo vyakta kare che. piyAbIna sudhabudha khuMdI ho viraha bhujaMga nizA same, merI sejaDI buMdI ho. nizadina jeuM tArI vATaDI ghere Avo re DholA. athavA mITho lAge to ne khAro lAge loka ketavihuNI goDI, te raNamAMhe poka. jANItA kavi yazovijayajI paNa emanA padomAM gopIbhAvane maLato priyatama-priyatamAno bhAva nirUpe che. emanA eka padamAM eo kahe che: piyu piyu karI tumane japuM re huM cAtaka tume meha (caityavaMdana covIzI) A paMkti mIrAMnI AvI ja upamAvalionI sahaja rIte ApaNane yAda Ape che. A paribhASA e jainapada sAhityanI eka vizeSatA gaNI zakAya. jaina rAsAo, kathAo tathA prabaMdhomAM zRMgAra Ave che, paNa e zRMgAranuM e prakAromAM svataMtra sthAna che. bhaktinI bhAvanAne vyakta karavAnI paribhASA yA to rUpaka tarIke nahi. jaino mukhyatve vANijya pradhAna koma hoI vANijayanI paribhASA ke vANijya jagatamAMthI lIdhelAM rUpako paNa jainapadomAM svAbhAvika rIte maLe che. ApaNA vANiyapradhAna mulakane evAM rUpako vizeSa rUce ane grAhya bane e svAbhAvika che. AnaMdadhanajInA nIcenA padamAM jiMdagI TUMkI che ane jIvanamAM ApaNe je sAdhavAnuM che te ghaNuM che, e hakIkata vepAranI paribhASAmAM samajAvatAM eo kahe che: mUlaDo thoDo bhAI vyAjaDo ghaNo re, kema karI dIdho re jAya. talapada pUMjI meM ApI saghaLI re, toya vyAja pUruM nahi thAya. vyApAra bhAgo jalavaTa thalavaTe re, dhIre nahi nizAnI mAya. vyAja boDAvI koI khaMdA para, to mUla AkhuM sama khAya. hATaDuM mAruM rUDAM mANekacokamAM re, sAMjaniyAnuM manaDuM manAya. AnaMdaghana prabhu zeTha ziromaNi re, bAMhaDI jhAlaje re Aya. Page #195 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha AmAM kavinuM vaktavya vizadArtha che ane rUpakanI pasaMdagI paNa yogya rIte thaI che. narasiMha mahetAnuM ame to vahevAriyA rAmanAmanA re, vepArI Ave che badhA gAmagAmanA re. e padanuM A pada vAMcatAM smaraNa thAya che. banne kAvyamAM vepArInI sRSTimAMthI ja rUpakanI pasaMdagI karI che. A bannemAM samAnatA lAge tenuM kAraNa e ke banne padonuM preraNAsthAna eka ja hatuM. banne janatAne dRSTi samakSa rAkhIne, temane potAnuM vakatavya zI rIte sugrAhya bane, e daSTie lakhAyAM che. jainapadono bIjo eka viziSTa prakAra "sajajAya"no che. sajajAya' zabda svAdhyAyaparathI Avyo che. roja prAtaHkALe ke prabhAte, potAnA adhyayana mATe bhaktajano potAne je sajajAyo mukhapATha hoya te bolI jatA. A rIte sarjAyo mukhapATha thatI ane maMdiromAM paNa gavAtI. sajajAyono mukhya hetu lokone dharmamArge doravAno hato. dharmamArge lokone be rIte dorI zakAya : kAM to sIdhesIdho upadeza ApIne, athavA to dRSTAnta dvArA -- vArtA kahIne - parokSa upadeza ApIne. sajajAyamAM A banne prakAro dRSTie khaDe che. kathApradhAna sajajAyomAM koI tyAgI puruSanuM ke muninuM jIvanavRttAMta saMkSepamAM AvatuM. jemake IlAcIputranI sajjAya nAma IlAputra jANIe, dhanadatta zeThano putra naTavI dekhIne moThIyo, je rAkhe ghara sUtra karama na chUTe re prANiyA - Teka. nijakULa chAMDI re naTa thayo, nANuM zarama lagAra - karama IkapUra Avyo re nAcavA, UMco vAMsa vizeSa tihAM rAya jovA re AvIyo, maLiyA loka aneka - karama doya paNa paherI re pAvaDI, vAMsa caDhyo gajagela nirAdhAra upara nAcato khele navanavA khela -- karama Dhola vajADe re naTavI, gaye kinnara sAda, pAyatala ghugharA re ghamadhame, gAje aMbara nAda-karama tihAM rAya cittameM ciMtave, lubdho naTavInI sAtha je naTa paDe re nAcato, to naTavI muja hAtha - karama dhana na Ape re bhUpati, naTa jANe re bhUpa vAta huM dhanavaMchuM re rAyano, ne rAya vache muja ghAta. - karama tavatihAM munivara pekhiyA, dhanadhana sAdhu nirAga dhik dhika vikhIyA re jIvare, ema te pAmyo vairAga. -- karama thALa bharI zuddha modaka, padamaNI UbhelAM bahAra lo lo ke che letA nathI, dhanadhana muni avatAra - karama saMvara bhAve re kevaLI, thayo muni karma khamAya kevaLa mahimA re sUra kaLe, labdhivije guNa gAya - karama (sajajAyamALA) Page #196 -------------------------------------------------------------------------- ________________ jaina sAhityanAM pado viSe vicAraNA A kathAmAM koI paNa jAtanA upacAra vinA sIdhuM kathana ja che. emAM kathAne ucita varatuM che. jarA paNa A gayA vinA labdhiviyajIe kathA kahI che. IlAcIputrane vairAga e madhyabindu che. ahIM kathAno dRSTAnta tarIke upayoga thayo che. AmAM Urmi nathI-sIdhuM kathana che. muni vakhatasara AvI pahoMcyA ane pelAne rAjA tarapha IrSA thavAne badale vairAga Avyo emAM vArtAnI kharI camatkRti rahelI che. AvI ghaNI kathAo sajajAyomAM kahevAI che. jemake "metAranImuninI sajAya', " araNikamuninI sajajAya', 'vayaramuninI sajajAya", "pazukamuninI sajajAya " vagere. sajAmAM kyAreka sIdho upadeza paNa Avato. kaDavAM phaLa che krodhanAM jJAnI ema bole. rIsataNuM rasa jANue, halAhala tole. krodha koDa pUravataNuM saMya phaLa thAya, krodha sahita tapa je kare, te to lekhe na thAya. ( vividha stavanAdi samuccaya grantha) athavA, daSTirAge nava lAgIe, vaLI jAgIe citte mAgIe zIkha jJAna taNI, have bhAMgIe nitya jJAnI guruvacana raLiyAmaNuM, kaTu tarasa lAge daSTirAge bhrama Upaje, vadhe jJAna guNa rAge. (padasajajAyamALA) bIjA jenapadanA prakAromAM 'cityavaMdana " ane "snAtrapUjA" che. A banne prakAro maMdiro joDe saMkaLAyelA che. cityano artha jainamaMdira evo thAya che. sAmAnya rIte bhakto devanAM darzana karatI vakhate je gIto ke stuti bolatAM te caityavaMdana kahevAya che. eTale svAbhAvika rIte emAM maMdirastha devanuM saMkIrtana AvatuM. khImAe caityavaMdanAmAM zatruMjaya tIrthamAhAmya gAyuM che. jemake : ArAdhuM sAmiNI zAradA, jima mati vaDI diI mati adA zrI zetraMja tIratha vaMdevi, caitrapravADi ceI sazi. pAlItANuI praNamuM pAza, jima manavAMchita pUraI Aza lalitAsUra vaMdu jinavIra, soI sAyara jima guhira gaMbhIra A padamAM AraMbha zirastAmujaba zAradAnI stutithI karyo che ane lAMbA kAvyamAM je pramANeno vidhi hoya che, tevo vidhi ahIM che. aMtamAM te kavi maMdirastha devanI ja prazasti kare che. kavi kahe che: eha svAmI tuma guNa jeTalA, maI kima bolaI tetalA, tuM guNa rayaNAyara hoI eha saMkSA nava jaNAI koI Page #197 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha A rIte caityavaMdana eTale, caityamAM vaMdana karatI vakhate gavAtAM pado, A prakAramAM kavacit sthaLamAhAtmya paNa AvatuM. mULA nAmanAM kavie enAM caityavandanamAM badhA devanI vaMdanA karIne aMte kahyuM che keH kalasa channue jinavara channue jinavara sAsaya ardhI Urdhva te loka tIae jANuM e asAsaya jaina parimA, te sarve vakhANyuM e gaccha vidhipakSa pUjya paragaTa, zrI dharmamUrti sariMduM e vAcaka mUlA kahe bhaNutAM traddhi, vRddhi ANaMduM e 4 ahIM kAvyanA zIrSakamAM je kaLaza che, te snAnapUjAmAM je kaLaza Ave che te nahi, paNa 'kaLaza' e DhALanuM ke kAvyamAM vaparAtI dezInuM nAma hatuM te che. jyAre snAtrapUjAnA gItane je kaLaza nAma ApavAmAM Ave che. te snAtrapUjAmAM vaparAtA kaLazane laI ne hovuM joie. caityavaMdana jevo ja maMdiranI joDe saMkaLAyelo ane maMdiranI jarUriyAtamAMthI udbhavelo padaprakAra e ' snAtrapUjA' vA 'kaLaza'no che. devane snAna karAvatI vakhate ane puSpa caDhAvatI vakhate 'snAtraprajA' ke 'kaLaza'nAM pado gavAtAM. A padomAM snAnano spaSTa ullekha Avato. pavitra udaka leI aMga pakhALI, vividha vastra nava ciramALA kusumAMjali mahelo Adi jiguMdA, torA caraNukamaLa seve cosa. jiNuMdA X sarasa sevaMtari mAlatImAlA, guNa gAve mi kaviya devAlA, RSabha ajita saMbhava guNa gAuM, anaMta covIzI jinanI oLaga pAuM, mahelo vIrajidA, kusumAMjali torA caraNakamaLa seve cosaTha IdA --kusumAMjali ahIM prathama paMktimAM aMgaprakSAlanano ane dvitIya paktimAM kusumArpaNano ullekha Ave che. bIjA eka snAtrapUjAnAM padamAM kahyuM cheH nirmaLa jaLa kaLaze navaDAve vastra amulakha aMga dharAve kusumAMjali melo Adi jiNuMdA siddha svarUpI aMga puMkhALI AtamanirmaLa dUI sukumAli --kusumAMjali Page #198 -------------------------------------------------------------------------- ________________ jaina sAhityanAM pado viSe vicAraNA ( AryAM ) macakuMda caMpamAlaI, kamalAI pukrapaMca vaNNAI jaganAha nhavaNu samaye, devA kusumAMjali dItI. ( vIravijaya snAtrapUjA ) AmAM paNa snAnano spaSTa ullekha che. kusumArpaNa vidhino paNa ullekha che. e vidhimAM vizeSataH to phUlonI nAmAvila AvatI. keTalAka jainapadaprakAro anya jainetara padaprakAronI joDe taddana maLatA Ave che ane banne prakAromAM bAhyadaSTie kazo bheda nathI hoto. bheda mAtra, je devanI stuti hoya tenAM nAmano hoya che. bAkI anya rIte eTalI badhI jaina ane jainetara padaprakAramAM ApaNune samAnatA jaDe che ke jo devonAM nAmanI adalabadala karIe to e prakAra jainasAhityano che ke jainetara sAhityano che te varatAya nahi. Avo prakAra AratIno che. AratInI vidhi jaina, vaiSNava, ziva, mAtA badhA maMdiromAM samAna hato. eTaluM ja nahi, paNa badhe eka ja zirastA pramANe AratI utArAtI. eTale banne prakAranAM maMdironI jarUriyAta pUrI pADavA mATe AratIno padaprakAra udbhavyo. mahAvIrasvAmInI nIcenI AratI kAMIka viziSTa hovAthI ApI che. mahAvIra svAmInI AratI jayadeva jayadeva jayasukhanA svAmI prabhu (2) tujane vaMdana karIe (2) bhavabhavanA bhAmI jayadeva jayadeva. jagarAyA -- - jayadeva jayadeva. siddhArathanA suta, trizalAnA jAyA prabhu (2) jazodAnA che kaMthajI, (2) tribhuvana bALapaNAmAM Apa gayA ramavAne kAje devatAe dIdho paDachAyo (2) khIvarAvA ekavAranuM rUpa lIdhuM che nAganuM prabhu (2) bIjIvAranuM rUpa (2) lIdhuM che bALakanuM ~ jayadeva jayadeva. bALaka bInA sahu pote nathI khInA prabhu (2) devatAnuM kAMI nava cAlyuM, (2) hArI jatA rahetA, ~~~~ jayadeva jayadeva. evA che bhagavAna, mahAvIra tame jANo prabhu (2) vande che . sahu tene (2) name rAyarANo prabhu (2) kAje jayadeva jayadeva. 47 = jayadeva jayadeva. ahIM ' jayadeva ' ' jayadeva 'nuM dhruva uccAraNa, eka paMktinA uttarArdhanuM ane eka paMktinA pUrvArdhanuM e be vAra uccAraNa, e badhA jainetara tema ja jaina AratInA padanA bAhya svarUpanAM samAnatattvo che. ane mahAvIrane badale mAtra nAmo badalIne kRSNane mATe paNa A AratI cAlI zake eTalI samAnatA che. Page #199 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha mahAvIranA jIvananA saMkSepamAM AlekhAyelA prasaMgone badale kRSNanA prasaMgo mUkI zakAya. A samAnatAnuM kAraNa upara jaNAvyuM tema AratI gAvAnI paddhati, tema ja AratI badhe sarakhI hatI, vidhi sarakho hato, te ja che. bIjI eka lAkSaNika AratI jaIe : apsarA karatI AratI jina Age hAM re jina Age re jina Age hAM re e to avicaLa sukhaDAM mAge, hAM re nAbhinaMdana pAsa-apsarA tA thaI nATaka nAcatI, pAya Thamake hAM re doya caraNe - jhAMjhara jhaLake. hAM re sovana ghugharI ghamake, hAM re letI phUdaDI bAI- apsarA tAla mRdaMga ne vAMsaLI Dapha veNA, hAMre rUDA gAvaMtI svara jhINA hAM re madhura surAsura nayaNAM, hAMre jetI mukhaDuM nihALa-apsarA AnI vizeSatA e che ke emAM devanA varNanane badale devanI AratI utAratI apsarAnuM varNana che. AratInA aMtabhAgamAM kavi sIdhuM ja jinavarane potAnI saghaLI Apatti haravAnI vinati kare che. sAmAnya rIte AratImAM mUtinuM varNana, stavana, ke enI prazarita ja hoya che. A rIte AratIno prakAra jaina tema ja jainetara sAhityamAM bAhya daSTie-vastu ane nirUpaNa banne daSTie--atyaMta samAna hato. A rIte jaina padasAhityamAM vaividhya ghaNuM che. emAM kathana, varNana, Urmi vagere ghaNAM tattvo AvatAM. A prakAra jainetara sAhityanI jema vizeSataH maMdiro joDe saMkaLAyelo hato, ane tethI ja A prakAra, jainetara padaprakAra jeTalo ja samRddha, potAnI AgavI vizeSatAvALo, chatAM bIjAM padothI sAva askRSTa nahi paNa saMkaLAyelo evo manohArI sAhitya prakAra che. ane madhyakAlIna pada sAhityanI aDhaLaka samRddhimAM, jainasAhityakArono phALo paNa cirasmaraNIya che, sAro tema ja mAtabara che e hakIkata dIvA jevI spaSTa che. Page #200 -------------------------------------------------------------------------- ________________ // jayatu vItarAma | prathamAnuyogazAstra ane tenA praNetA sthavira AryakAlika munizrI puNyavijyajI pariAo pavvajjAbhAvAo natthi vAsudevANaM / hoi balANaM so puNa paDhamaNuogAo NAyanvo // sAvara#iniryukti mAthA 422. dIkSA laI na zakavAne kAraNe vAsudevono dIkSA paryAya nathI paNa baladeva dIkSA svIkAra kare che mATe temano dIkSA paryAya che. te ame ahIM jaNAvatA nathI eTale jeo jANavA Icche temaNe prathamAnuyogathI te jANI levo. tattha tAva suhammasAmiNA jaMbUnAmassa paDhamANuoge titthayara-cakkavaTTi-dasAravaMsaparUvaNAgayaM vasudevacariyaM kahiyaM ti / vasudevahiMDI prathamakhaMDa patra 2 sudharmAsvAmie jaMbU nAmanA potAnA ziSya samakSa prathamAnuyoganA vyAkhyAna prasaMge tIrthaMkara cakravartI ane dazAronuM caritra varNavatAM vasudevanuM caritra kahyuM hatuM. mehAvIsIsammi ohAmie kAlagajjatherANaM / sajjhatieNa aha so khiMsaMteNaM imaM bhnnio|| 1538 / / sthavira AryakAlakano buddhimAna ziSya dIkSA mUkIne gharavAsamAM cAlyo gayo tyAre temanA sahAdhyAyIe temane (kAlakAryane) upahAsa karatAM A pramANe kahyuM: atibahutaM me'dhItaM Na ya NAto tAriso mahatto u| jattha thiro hoi seho nikkhaMto aho! hu boddhavvaM // 1539 // Apa ghaNuM bhaNyA, paNa tevuM muhUrta nathI jANI zakyA ke je muhUrtamAM niddhAMta eTale dIkSA lIdhelo ziSya sthira rahe. aho ! haju Apane paNa keTaluM jANavAnuM che ? to eva sa omatthaM bhaNio aha gaMtu so patiDhANaM / AjIvisagAsammI sikkhati tAhe nimittaM tu // 1540 // A pramANe jyAre sahAdhyAyIe kAlakAryane temanI UNapa jaNAvI tyAre temaNe pratiSThAnapuramAM jaIne AjIvakonI pAse nimittavighAne abhyAsa karyo. aha tammi ahIyammI vaDaheDha nividva annayakayAti / sAlAhaNo NariMdo pucchatimA tiNNi pucchAo / / 1541 // Page #201 -------------------------------------------------------------------------- ________________ 5o AcArya vijayavallabhasUri smAraka graMtha aSTAMganimittavidyA bhaNI gayA bAda koIka prasaMge sthavira AyaMkAlaka vaDanA jhADa nIce beTha che, tyAM zAlivAhana rAjA AvI caDhe che ane AcAryane A pramANe traNa prazno pUche che: pasuliMDi paDhamayAe bitiya samudde va kettiyaM udayaM / tatiyAe pucchAe mahurA ya paDeja va Na va ? tti // 1542 // pahelo prazna : bakarI vagere pazuonI lIMDIo kema thAya che? bIjo prazna : samudramAM pANI keTaluM ? trIjo prazna : mathurAnuM patana thaze ke nahi ? paDhamAe vAmakaDagaM dei tahiM sayasahassamulaM tu / bitiyAe kuMDalaM tU tatiyAe vi kuMDalaM bitiyaM // 1543 / / pahelA praznanA uttarathI prasanna thaI rAjA zAlivAhane AcAryane lAkhamUlyanuM DAbuM ka bheTa karyuM. bIjA ane trIjA praznanA uttarathI rAjI thaI rAjAe be kuMDalo bheTa karyA. AjIvitA uvahita gurudakkhiNaM tu eta amhaM ti| tehi tayaM tU gahitaM iyarocitakAlakajjaMtu // 1544 // A prasaMge, AryakAlakane nimittavidyA bhaNAvanAra AjIvaka sAdhuo tyAM hAjara hatA, temaNe A amArI gurudakSiNA che" ema kahI te traNeya ghareNAM laI lIdhAM. ane AryakAlika potAnA samayocita kAryamAM lAgI gayA. Nahammi u suttammI ahammi aNahe tAhe so kuNai / logaNujogaM ca tahA paDhamaNujogaM ca do'vee // 1545 // jeno sUtrapATha bhulAI gayo che, chatAM jeno artha eTale ke bhAva bhulAyo nathI evA lokAnuyoga ane prathamAnuyoga nAmanA be graMthonI temaNe punaH racanA karI. bahuhA nimitta tahiyaM paDhamaNujoge ya hoMti cariyAI / ni-vazci-sArA putramavAruM niddhAruM II 246 / uparokta be graMtho paikI pahelAmAM ghaNA prakAranI nimittavidyA ane prathamAnuyogamAM jinezvara, cakravarti ane dazAronA pUrvabhaMvAdine lagatuM caritra gUMthavAmAM AvyAM che. te kAUNaM to so pADaliputte uvaSThito saMghaM / / bei kataM me kiMcI aNuggahahAya ta suNaha / / 1547 / / A baneya graMthonI racanA karIne teo pATalIputramAM pahoMcyA ane tyAMnA zrIsaMghane kahyuM ke : meM kAMIka karyuM che tene anugraha karIne tame sAMbhaLo. to saMgheNa nisaMta soUNaya se paDicchitaM taM tu / to taM patihitaM tU NayarammI kusumaNAmammi // 1548 // te pachI pATalIputramAM vasatA zrIsaMghe te dhyAnamAM lIdhuM. ane dhyAnamAM laIne temanA graMthone AdarapUrvaka svIkAryA. A rIte kusumapura-pATalIputramAM te graMtho mAnya thayA. emAdINaM karaNaM gahaNaM NijjUhaNA pakappo uu| saMgahaNINa ya karaNaM appAhArANa tu pakappo / / 1549 / / paMcakalpa mahAbhASya Page #202 -------------------------------------------------------------------------- ________________ 5 prathamAnuyoga ane tenA praNetA sthavira AryakAlaka ityAdi naSTa-bhraSTa, zIrNa vizIrNa ane vismRta graMthonI niyhaNA-uddhAra karavo tenuM nAma prakaTapaka9pa kahevAya che. taduparAMta a5 yAdazakti dharAvanAra mATe saMgrahaNI graMthonI racanA karavI te paNa praka9pa95 nAmathI ja oLakhAya che. pacchA teNa sutte NaDe gaMDiyANuyogA kyaa| saMgahaNIo vi kappaTThiyANa appadhAraNANaM uvaggahakarANi bhavaMti / paDhamANuogamAI vi teNa kayA / paMcakalpabhASya cUrNI pachI ( aAMgaDisina bhaNI gayA bAda) temaNe satra naSTa thaI gayela hovAthI garikAnayoganI paNa racanA karI. saMgrahaNIonI paNa racanA karI. alpamaraNazaktivALA bALajIvone upakAraka thaze ema mAnIne prathamAnuyoga AdinI paNa racanA temaNe karI. etaM savvaM gAhAhiM jahA paDhamANuoge taheva ihaI pi vannijjati vitthrto| AvazyakacUrNI bhAga 1 patra 160. A badhuM gAthAo dvArA jema prathamAnuyogamAM varNana che te ja pramANe ahIM vistArathI - laMbANathI varNana karavuM. pUrvabhavAH khalvamISAM prathamAnuyogato'vaseyAH / AvazyakahAribhadrI vRtti patra 111-2 AmanA (kulakaronA) pUrvabhavonuM caritra prathamAnuyogathI jANI levuM. .. tatra pussklsNvto'sy bharatakSetrasya azubhabhAvaM puSkalaM saMvarttayati naashytiityrthH| evaM zeSaniyogo'pi prathamAnuyogAnusArato vijJeyaH / anuyogadvAra hAribhadrI vRtti patra 80 . puSkalasaMvarta nAmano megha bharatakSetranI azubha paristhitino nAza kare che. A ja pramANe bAkInA meghonI hakIkata vagere prathamAnuyogathI jANI levuM. se kiM taM aNuoge ? aNuoge duvihe paNatte, taM jahA-mUlapaDhamANuoge ya gaMDiyANuoge ya / se kiM taM mUlapaDhamANuoge? ettha gaM arahaMtANaM bhagavaMtANaM putrabhavA devalogagamaNANi cavaNANi ya jammaNANi ya abhiseyA rAyavarasirIo sIyAo pabajAo tavA ya bhattA kevalaNANuppAyA ya titthappavattagANi ya saMghayaNaM saMThANaM uccattaM AuM vanavibhAgo sIsA gaNA gaNaharA ya ajA pavattaNIo saMghassa caumvihassa vA vi parimANaM jiNa-maNapajjava-ohinANa-sammattasuyanANiNo ya vAI aNuttaragaI ya jattiyA ya siddhA pAovagayA ya je jahiM jattiyAI bhattAI cheyaittA aMtagaDA muNivaruttamA tamaraoghavippamukkA siddhipahamaNuttaraM ca saMpattA, ee Page #203 -------------------------------------------------------------------------- ________________ para AcArya vijyavallabhasUri smAraka graMtha anne ya evamAiyA bhAvA mUlapaDhamANuoge kahiyA Aghavijjati paNNavijjati parUvijjati, se taM muulpddhmaannuoge| ___ se kiM taM gaMDiyANuoge? 2 aNegavihe paNNatte, taM jahA-kulagaragaMDiyAo titthagaragaMDiyAo cakkaharagaMDiAo dasAragaMDiyAo vAsudevagaMDiyAo harivaMsagaMDiyAo bhaddabAhUgaMDiyAo tavokammagaMDiyAo cittaragaMDiyAo ussappiNIgaMDiyAo osappiNIgaMDiyAo amara-nara-tiriya-nirayagaigamaNavivihapariyaTTaNANuoge, evamAiyAo gaMDiyAo Aghavijjati paNNavinaMti parUvijaMti, se taM gNddiyaannuoge| samavayara(tra sUtra 647, anuyoga zuM che? anuyoga be prakAre che: mUlaprathamAnuyoga ane gaThikAnuyoga, mUlaprathamAnuyoga zuM che? mUlaprathamAnuyogamAM arahaMta bhagavaMtonA pUrvabhavo, devalokamAM avatAra, devalokathI gujaravuM, janma, meru upara janmAbhiSeka, rAjyaprApti, dIkSAnI pAlakhI, dIkSA, tapasyA, kevalajJAnaprApti, dharmapravartana, saMdhayaNa, saMDANa, UMcAI, AyuSya, zarIrano varNavibhAga, ziSyo, samudAyo, gaNadharo, sAvasiMkhyA, pravartanIo-samudAyanI AgevAna sAdhvIo, caturvidha saMghanI janasaMkhyA, kevaLajJAnI manaHparyAyajJAnI avadhijJAnI caturdazapUrvadharo vAdIo anuttaravimAnagAmIonI ane siddhonI saMkhyA, jeTalA upavAsa karI siddhimAM gayA tyAdi bhAvonuM varNana prathamAnuyogamAM karAyuM che. gaMDikAnuyoga eTale zuM? caMDikAnuyoga aneka prakAre che-kulakaragaMDikAo, tIrthakaracaMDikAo, cakravaticaMDikAo, dazAragaMDikAo, vAsudevacaMDikAo, harivaMzagaMDikAo, bhadrabAhugaMDikAo, tapa karmacaMDikAo, citrAMtaragaMDikAo, utsarpiNIgaMDikAo, avasarpiNIgaMDikAo, deva-manuSyatiryaMca-narakagati paribhramaNa Adine lagatI caMDikAo ItyAdi hakIkato caMDikAnuyogamAM kahevAI che. nadisUtramAM sUtra 5mAM samavAyAMga sUtrane maLato ja pATha che; upara ekI sAthe je aneka utArAo ApavAmAM AvyA che te prathamAnuyoga zuM che? te viSe viziSTa prakAza pAtharanArA ullekho che. Aje koIka koIka virala vyaktione bAda karatAM bhAgye ja koIne khabara haze ke "prathamAnuyoga e dharmakathAnuyogane lagato vistRta ane viziSTa graMtha hato." e graMtha A yugamAM ja aprApya thaI gayo che ema nathI, paraMtu zikAo pUrve te naSTa thaI gayo che khovAI gayo che. Aje mAtra e graMtha vizenI rathala mAhitI pUrI pADatA keTalAka vIkharAyelA ulekho ja ApaNuM sAme vartamAna che. Ama chatAM A virala ulekho dvArA ApaNane keTalIka e graMtha aMgenI ane te sAthe keTalIka bIjI paNa mahatvanI hakIkato jANavA maLI zake che. ApaNe anukrame te joIe : 1. upara ApelAM prAcIna avataraNo paikI trIjA ane cothA ullekhathI e vAta spaSTa thAya che ke prAcIna kALamAM eTale sUtrakALamAM prathamAnuyoga nAmano graMtha hato ja, jene naMdisUtrakAra ane samavAyAMgasUtrakAre mUlaprathamAnuyoga nAmathI oLakhAvela che. paraMtu kALabaLe te lupta thaI javAne lIdhe temAMnI je ane jeTalI hakIkato maLI Ave te AdhAre teno punara hAra sthavira AIkAlake karyo hato. vasudevahiDI, AvazyakagUNI, Avazyaka sUtra ane anuyogadvArasUtranI hAribhadrI vRtti AdimAM prathamAnuyoganA nAmano je ullekha che te A punarUddharita prathamAnuyogane lakSIne che. jyAre Avazyaka sUtranI niyuktimAM (avataraNa 1) Avato prathamAnuyoga nAmano ullekha saMbhava che ke mUlaprathamAnuyogane lakSIne paNa hoya ! Page #204 -------------------------------------------------------------------------- ________________ prathamAnuyoga ane tenA praNetA sthavira AryakAlaka 53 2. ATha ane nava ullekhane AdhAre ApaNane jANavA maLe che ke prathamAnuyogamAM mAtra tIrthakaronAM ja jIvanacaritra hatAM, paraMtu trIjA ullekhane AdhAre prathamAnuyogamAM tIrthakaronAM caritra uparAMta cakravartI ane dazAronAM paNa caritro hatAM. mane lAge che ke sUtrakALamAM prathamAnuyoganuM game te svarUpa ho, paraMtu sthavira AryakAlake punaruddhAra karyo tyAre tenuM svarUpa AcArya zrI bhadrezvarakRta kahAvalI, zrI zIlAMkAcAryakRta caupaNaNamahApuri cariya ane AcArya zrI hemacaMdrakRta triSaSTi zalAkApuruSacaritane maLatuM hovuM joIe. 3. pAMcamo ulekha jotAM samajI zakAya che ke - prathamAnuyoga graMthanI racanA gadyapadyarUpe hatI paraMtu prastuta graMtha Aje ApaNA sAme nathI, eTale tenI bhASAzailI, varNana paddhati, chaMdo vagere viSe. A graMthamAM zI zI vizeSatA ane vividhatAo haze, e ApaNe kharA svarUpamAM samajI zakIe tema nathI. te chatAM anuyogaThArasUtra uparanI haribhakI vRtti( ullekha 7)mAM pAMca mahAmedhonuM varNana jevAM mATe prathamAnuyoga jevAnI bhalAmaNa karI che. e uparathI prathamAnuyogamAM prasaMge prasaMge ghaNI ghaNI hakIkatono samAveza hovAno saMbhava che. 4. samavAyAMga sUtra ane naMdisUtra( ullekha 8-8)mAM prathamAnuyogane badale mUlaprathamAnuyoga nAma maLe che, tenuM kAraNa mane e lAge che ke- jyAM sudhI sthavira AryakAlake prathamAnuyogano punaruddhAra nahoto karyo tyAM sudhI sUtrakAlIna prathamAnuyogane prathamAnuyoga nAmathI ja oLakhavAmAM Avato haze, paraMtu sthavira AryakAlake e graMthano uddhAra karyA bAda sUtrakAlIna prathamAnuyogane mUlaprathamAnuyoga nAma ApyuM hovuM joIe. jo ke samavAyAMgasUtranadisUtranA cUNa-vRttikAroe vyutpanyarthasiddha keTalAka vaikalpika lAkSaNika artho ApyA che, paNa mArI samaja pramANe e vAstavika arthane sparza nathI karatA. je prathamAnuyogamAM mAtra tIrthakaronAM ja caritro hota to cUrNa vRttikAronA arthe lAkSaNika na rahetAM vAstavika banI jAta. paraMtu ApaNe saMbhAvanA karI zakIe chIe tyAM sudhI prathamAnuyogamAM mAtra tIrthakaronAM ja caritro hoya ane temanI sAthe anivArya rIte saMbaMdha dharAvatA cakravarti-vAsudevAdinAM caritro hoya ja nahi, e kadIye banAvAyogya nathI. eTale prathamAnuyogamAM mAtra tIrthakaronAM caritro hovAnI vAta naMdisUtra-samavAyAMgasUtramAM maLatI hoya ke mAtra tIrthaMkara-cakravati-dazAronAM caritro hovAnI vAta paMcaka5bhASyAdimAM maLatI hoya to paNa ApaNe e samajI ja levuM joIe ke prathamAnuyogamAM upara kahevAmAM AvyuM tema tresaTha zalAkA puruSa ane te sAthe saMbaMdha dharAvatI aneka vyaktionAM caritrono samAveza thavo joIe. eTale cUNa-vRttikAronI vyAkhyAne ApaNe ahIM lAkSaNika ja samajavI joIe. digaMbara AcArya zrI zubhacaMdra praNIta aMgapaNarImAM prathamAnuyogamAM zuM che te viSe A hakIkata jaNAvI che paDhama micchAdihiM avvadikaM AsidUNa paDivajja / aNuyogo ahiyAro vutto paDhamANuyogo so // 35 // cauvIsaM titthayarA paiNo bAraha chakhaMDabharahassa / Nava baladevA kiNhA Nava paDisattU purANAI / / 36 // tesiM vaNaMti piyA mAI jayarANi tiNha puvvabhave / paMcasahassapayANi ya jattha hu so hodi ahiyAro // 37 // dvitIya adhikAra. Page #205 -------------------------------------------------------------------------- ________________ pa4 AcArya vijayavallabhasUri smAraka graMtha digaMbara AcArya zrI brahmahemacaMdra viracita zrataskaMdhamAM A pramANe nirdeza cheH titthayara cakkavaTTI baladevA vAsudeva paDisattU / paMcasahassapayANaM esa kahA paDhamaaNiogo // 31 // prathamAnuyoganA praNetA prathamAnuyoganA ravarUpa vize TUMkamAM jaNAvyA pachI tenA praNetA sthavira AryakAlaka viSe TUMkamAM jaNAvavAmAM Ave che : 1. paMcakalpamahAbhASya ane tenI cUrNa (ullekha 3-4)mAM jaNAvyA pramANe sthavira AryakAlake prathamAnuyoga graMthano punaruddhAra karyo hato. te ja rIte temaNe gaMDikAnuyoga nAmanA graMthano paNa uddhAra karyo hato. lokAnuyoga ane jaina Agamo uparanI saMgrahaNIonI racanA paNa temaNe karI hatI. gaMDikAnuyogamAM zuM che te mATe AThamo ullekha jovA bhalAmaNa che. gaNitAnuyogamAM aSTAMganimittavidyA gUMthavAmAM AvI che. ane saMgrahaNIo, e jaina AgamonI gAthAbaddha saMkSipta viSayAnukramaNikA che. Aje ApaNe spaSTa rIte jANI zakatA nathI ke "ahIM jaNAvelI saMgrahaNIo kaI?" te chatAM saMbhavataH bhagavatIsUtra, pannavaNAstra, jIvAbhigamasUtra, AvazyakasUtra AdimAM AvatI saMgrahaNIgAthAo ja A saMgrahaNIo hovI joIe. 2. sthavira AryakAlake achAMganimittavidyAnuM adhyayana AjIvAzrama pAse karyuM hatuM. eTale ke nimittavidyAnA viSayamAM sthavira AryakAlaka mATe AjIvakonuM gurutva ane vAraso hatAM. zramaNa vIra vardhamAna bhagavAne aSTAMganimittavidyAne sAmAnya rIte bhaNavAno niSedha karela hoI jaina zramaNomAMthI e vidyA bhUMsAI gaI hatI, paraMtu samayabaLane kAraNe e ja vidyA punaH zIkhavAnI AvazyakatA jaNAtAM AryakAlakane AjIvaka nigraMthonuM sAnnidhya sAdhavuM paDayuM che. paMcakalpa bhASyamAM "rAjA zAlivAhane AryakAlakane upahata karela kaTaka ane kuMDalone AjIvakazramaNo potAnI gurudakSiNa tarIke laI gayA." A ullekhathI "te jamAnAmAM AjIvanigraMthomAM parigrahadhArI nigraMtho paNa hatA" e jANavA maLe che. 3. prathamAnuyogAdinA praNetA sthavira AryakAlaka rAjA zAlivAhananA samakAlIna hatA. rAjA zAlivAhane AryakAlakane pUchayuM hatuM ke "mathurAnuM patana thaze ke nahi" teno uttara AryakAlake zo Apyo hato e paMcaka9pamahAbhASyamAM jaNAvyuM nathI, te chatAM rAjAe prasanna thaI kuMDala ApyAno ullekha che te uparathI rAjAne vijaya jaNAvyo haze. je vijayano ullekha vyavahArabhASya-cUrNa-TIkAmAM ane baha995bhASya - cUrNa--TIkAmAM Ave che. eTale paMcaka95bhAgyamAM je praznono nirdeza che e 1. mahurANattI daMDe Niggaya sahasA apucchiyaM kayaraM / taspta ya tikkhA ANA duhA gayA do vi pADeuM // 152 // goyAvarIe naIe taDe paiTTANaM nayaraM / tattha sAlavAhaNo raayaa| tassa kharago amacco / annayA so sAlavAhaNo rAyA daMDanAyagaM ANavei-maharaM ghettUNa sigghamAgaccha / so ya sahasA apucchiUNa daMDehiM saha nniggto| tato ciMtA jAyA-kA maharA ghettavvA ? dakSiNamaharA uttaramaharA vaa?| tassa ANA tikkhA, puNo pucchibhaM na tiirti| tato daMDA duhA kAUNa dosu vi pesiyA, gahiyAto do vi mhuraato| tato vaddhAvago pesio| teNAgaMtUNa rAyA vArito-deva! to vi madurAto jariyAto che. vyavahArabhASya-TIkA-bhAga 4 patra 36 Page #206 -------------------------------------------------------------------------- ________________ prathamAnuyoga ane tenA praNetA sthavira AryAlaka 55 saMbhavita ja che. ane A ja kAraNasara rAjA zAlivAhanano kAlakArya sAtheno saMbaMdha dharmabhAvanAmAM pariNamyo haze ema lAge che. ane A ja dharmasaMbaMdhane kAraNe kAlakA rAjA zAlivAhananI khAtara bhAdrapada zukala paMcamIne badale bhAdrapada zukala caturthIne divase saMvatsarI parvanI ArAdhanA karI hatI. A uparathI ApaNe eTaluM nizcita karI zakIe chIe ke aSTAMganimittavidyApAraMgata, prathamAnuyogagaMDikAnayoga-lokAnayoga-ane jaina AgamonI saMgrahaNIonA praNetA, tema ja paMcamIne badale catuthIne divase saMvatsarI karanAra sthavira AryakAla eka ja che ane te rAjA zAlivAhananA samakAlIna hatA. A yugamAM rAjA zAlivAhana sAthe saMbaMdha dharAvanAra bIjA koI kAlakArya hovAno ullekha maLato nathI. prajJApanA sUtranA praNetA zyAmArya-kAlakArya A kAlakArya karatAM judA ja che. prathamAnuyoganuM gupta sthAnamAM astitva prathamAnuyoga graMtha ghaNuM cirakALathI naSTa thaI javA chatAM paNa e graMtha gupta sthAnamAM hovAno ane tyAMthI lAvI devatAe koI koI AcAryane vAMcavA mATe ApyAnI keTalIka kiMvadaMtIo ApaNe tyAM cAlatI hatI ane tevA be ullekho mArA jovAmAM AvyA che. je paikIno eka ullekha jayasAgarakata guru pAtaMtryastavavRttinI prAraMbhika prastAvanAmAM che ane bIjo ullekha harSabhUSaNakRta zrAddhavidhivinizcayamAM che. pahelA ullekhamAM prathamAnuyogagraMthanI hAthapothI zAsanadevatAe kharatara AcArya zrI jinadattasUrine ApyAno, ane vAMcyAno ullekha che. ane bIjAmAM gurjarezvaramahArAjA zrI kumArapAladevapratibodhaka AcArya zrI hemacaMdrane ApyAno, eka rAtrimAM vAMcI lIdhA ane tadanusAra triSaSTizalAkApuraSacaritra racyAno ullekha che, je vizeno jarA sarakho ya nirdeza AcArya zrI hemacaMdra potAnA zalAkApuraSacaritramahAkAvyamAM karyo nathI. A devatAIvAtone ApaNe keTale aMze mAnavI e eka gaMbhIra koyaDo ja che. AvI racanAonI nakala karavA devAmAM ke karI levAmAM na Ave, e eka navAInI ja vAta che ne ? astu, e beya ullekho A nIce noMdhavAmAM Ave che - 1. "jJAnadarzanacAritrAgaNyapuNyAtizayasattvaraJjitazrIzAsanadevatAvitIrNojjayinIsthitamahAkAlaprAsAdamadhyavartizailamayabhArapaTTabITakAntaHsaMgopitapurAsiddhasenadivAkaravAcitadazapUrvadharazrIkAlikasUriviracitAnekAdbhutazrIprathamAnuyogasiddhAntapustakaratnArthasamyakparijJAnajagadviditaprabhAvAH nijapratibhAvaibhavavismApitadevasUrayaH zrIjinadattasUrayaH" gurupAratantryastavavRttiH ___2. " zrI hemAcAryAH prathamAnuyogaM devatAprasAdAlabdhvaikarAtrAvavadhArya ca tadanusAreNa triSaSTicaritrANi jagranthuriti / " zrAddhavidhivinizcaya. gurupArartavyastavavRttinA ullekhamAM siddhasenavirivArita ema ullekha karyo che te mAtra kalpita ane aprAmANika che. kAraNa ke AvazyakacUrNikAra jinadAsagaNi ane Avazyaka tathA anuyogadvAravRttikAra yAkinImahattarAsanuM AcArya zrI haribhadde cUNi ane vRttimAM aneka ThekANe ane aneka viSayamAM prathamAnayoganI sAkSI ApI che, jemAMnA thoDA upayogI ullekho meM A lekhanA prAraMbhamAM ApyA che; eTale prathamAnayoganI prati meLavavA mATe ke vAMcavA mATe AcArya zrI siddhasena divAkarane devatAnI jarUrata jarAya na hatI, bhale zrI jinadattasUri mahArAjane ho. zrI harSabhUSaNe karelo ullekha paNa kalpita ja che. saMbhava che guru pAtaMtryastavavRttikAranI spardhAmAM harSabhUSaNe paNa eka tukko ubho karyo hoya. tukko paNa jevotevo nahi, eka rAtrimAM ja AcAryazrI hemacaMdra prathamAnuyoga vAMcI lIdho. mane to lAge che ke banneya mahAnubhAvoe tukkA ja uDAvyA che. Page #207 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha AvA devatAI tukkAo ApaNe tyAM ghaNA cAlyA che. prabhAvacaritrakAra AcArya paNa eka AvI ja kathA rajU karI che- evAmAM buddhAnaMda maraNa pAmI vyaMtara thayo ane pUrvanA vairabhAvathI teNe mallavAdita nayacaka ane padmacaritra e banneya graMtho potAne tAbe karyA ane te koIne vAMcavA deto na hato." prabhAvaka caritra bhASAMtara pRSTha 123. kharekhara AvI kathAo artha vinAnI ja che. malavAdI prAcIna nayacaka graMthane vAMce che tyAre temanA hAthamAMthI devatA te graMthane paDAvI laI jAya che, ane enI ja bhalAmaNathI nirmANa thayelA nayacaka graMthanI rakSA karavAnI e devatAne paravA nathI, tyAre to AvI kathAo upahAsajanaka ja lAge ne ? aMtamAM prAsaMgika na hovA chatAM ya meM A lekhamAM paMcaka95mahAbhASya ane tenI cUrNanA ulekhonI noMdha karI che eTale mAre kahevAnI vastu anuprasanta to che ja, ane te e ke paMcaka95mahAbhASya nAma sAMbhaLI ghaNA vidvAno ema dhArI le che ke vaMda5 nAmanuM sUtra hovuM joIe parantu kharuM jotAM tema che ja nahi. paMcakalpamahAbhASya e kalpabhASyamAMthI chUTo pADelo eka bhASyavibhAga hoI tenuM mULa sUtra je kahI zakAya to te kalpasUtra (bRhatkalpasUtra)ja kahI zakAya-jema Avazyaka niryuktimAMthI odhaniyaMtine judI pADavAmAM AvI che-dazavaikAlika niryuktimAMthI piMDaniryuktine judI karI che te ja rIte ka5bhASyamAMthI paMcaka95bhASyane paNa alaga karavAmAM AvyuM che. baha795sUtranI keTalIka jUnI sUtraprationA aMtamAM piMpurUvaM samAtamU Avo ulekha joI keTalAka bhramamAM paDI jAya che paraMtu kharI rIte bhramamAM paDavuM joIe nahi. evA nAmolekhavALI prati badhI baha995sUtranI ja pratio che. ? sadI Page #208 -------------------------------------------------------------------------- ________________ che. guru vimalasUrine praznottara-ratnamAlA paM. lAlacaMdra bhagavAna gAMdhI jijJAsu ziSyanA upayogI praznonA, gurue ApelA tAttvika uttarothI gUMthAyelI A praznottaramAlA sarvamAnya amUlya upadeza-ratnothI zobhatI hoI e kharekhara ratnamAlA jevI mahattvanI kImatI che, ratnamAlAnA nAmane sArthaka kare che. bAhya ratnonI mAlA karatAM AMtarika guNa-ratnonI A mAlA adhika prabhAvaka, maMgala-kalyANakAraka, ArogyadAyaka, AyuSya-vardhaka, hitakara, zAMtikara ane sukhakAraka thaI zake tevI che. sAcA ratna-parIkSako ( jhaverIo) tenI UMcI kiMmata AMkI zake che. enI racanA hajAreka varSa pUrvanI hovA chatAM tenAM tejasvI ratno jarAya jhAMkhAM paDyA vinA hajI jhaLahaLatAM jaNAya che. saMskRta bhASAmAM 9 Ayo-gAthAmAM e racAyelI che. tenI pahelI gAthA maMgala ane abhidheya darzAve che ane tenI chellI gAthA kavinA nAmanI nirdezaka che. e be gAthAone mAlAnA mera tarIke gaNIe to 27 gAthAnakSatrothI dIpatI A ratnamAlA nakSatramAlA jevI zobhe che. kaMThane bhAra na kare ane kaMThane zobhAve evI e nAjuka ane suMdara hoI suMdarIoe ja nahi, sapuSoe paNa kaThe dhAraNa karavA yogya che--kaMThastha karavA yogya che. enI manoharatAe jena-jainetara janatAne AkarSI jaNAya che. e ratnamAlA racanAra tarIke che. jainAcArya sivAya digaMbara jaina rAjA, zaMkarAcArya ane zuka yatIndranAM paNa nAma joDAyelAM che, temAMthI AnA vAstavika sAcA kavi-upadezaka yA hovA joie? tenI prAmANika gaSaNA karI satya zodhavA ahIM prayatna karavAmAM Ave che. zvetAMbara jaina samAjamAM sAdhu, sAdhvI, zrAvaka, zrAvikArUpa caturvidha saMghamAM cirakAlathI enuM lekhana, paThana-pAThana, vyAkhyAna, upadezAdi pracalita raheluM jaNAya che. . jena-samAje pAya svAdhyAyapustikAmAM, prakaraNa-pustikAmAM, prakaraNa-saMgrahamAM ane prakIrNa-graMtha-saMgrahamAM paNa ene sthAna ApI saikAothI tenA pratye Adara darzAvelo jaNAya che. pATaNa, vaDodarA, khaMbhAta, chANI, DabhoIliMbaDI, pAlItANA, muMbaI jesalamera, bikAnera, pUnA, paMjAba, kalakattA (baMgALa) ane paradezonA prakhyAta saMgraho-bhaMDAro--jJAnamaMdiromAM A ratnamAlAnI pacAsa jeTalI prAcIna pratiyo jANavAmAM AvI che. kAgaLo para ja nahi, sAtaso varSa pahelAM tADapatro para paNa lakhAyelI tenI keTalIka hastalikhita pratiyo maLI Ave che. gujarAtanI prAcIna rAjadhAnI pATaNanA prAcIna graMthabhaMDAramAM rahelI tevI 15 pratiyono nirdeza ame pATaNa jaina graMthabhaMDAra-sUcI( tADapatrIya prathama bhAga gA. o. si. naM. 76, sana 1937, pR. 24, 64, 70, 102, 12, 133, 146, 149, 174, 262, 278, 296, 386, 410, 412)mAM kayo che, jemAMnI keTalIka vikramanI caudamI sadImAM saMvata 1303mAM, 1326 mAM, saM. 1334mAM, ane saM. 1388mAM paNa lakhAyelI che. DabhoImAM zrIjIbUsUrijInA jJAnamaMdiranI eka patravALI prati (naM. 650) saMvata 1482mAM kA. va. 8 zanivAre muMjigapuramAM lakhAyelI jaNAvI che. tevI ja rIte vikramanA 15mA, 16mA saikAmAM, tathA te pachInA samayamAM lakhAyelI mULanI pratiyo vAbaMdha maLe che. te sarvamAM tenA racanAra kavinuM nAma spaSTa rIte 10 guruvimala chellI 29mI gAthAmAM darzAvyuM che. tathA A racanAne kavie vimala - nAmAMkita karI yuktipUrvaka vimala - Page #209 -------------------------------------------------------------------------- ________________ 58 AcArya vijyavallabhasUri smAraka graMtha praznottara - ratnamAlA" evA nAmathI oLakhAvI che. temAM vIrajinaidranA maMgalavALI, abhidheya sUcavatI prathama gAthA. AvI che: "praNipatya jinavarendra, praznottaramAlikAM vakSye / nAga-narama-varca, revaM vArivaM rame' |? " bIjI tathA 28mI gAthAmAM vimala-praznottara ratnamAlA nAmano nirdeza AvI rIte karyo cheH " vahu nArdaci, dAdAthe-sAdhana-paTIyAna ! kaNThasthitayA vimala-praznottara-ratnamAlikayA // 2 // " " iti kaNThagatA vimalA, praznottara-ratnamAlikA yeSAm / te muktAbharaNA api, vibhAnti vidvat-samAjeSu // 28 // racitA sitapaTa-guruNA, vimalA vimalena ratnamAleva / praznottaramAleyaM, kaNThagatA ke na bhUSayati ? // 29 // " - mULa racanAmAM chellI AryAmAM kavie potAnuM nAma sitapaTa- guru= tAMbara-AcArya vimala evuM spaSTa rIte jaNAvyuM che. - vizeSamAM be vetAMbara jainAcAryoe vikramanA teramA ane paMdaramA saikAmAM A laghukati para prAsaMgika bodhaka daSTAMto sAthe saMkSipta ane vistRta vyAkhyAo saMskRtabhASAmAM racelI che. [1] A praznottara ratnamAlA para pahelI vRtti vi. saM. 1223mAM haripAla maMtrInI vijJaptithI hemaprabhasUrie racI hatI, jenuM zlokapramANa 2134 jaNAvela che. A vRttikAra, caMdraprabhasUrinA paTTadhara dharmaghoSasUrinA praziSya ane yazoghoSasUrinA ziSya hatA, je dharmaghoSasUri jayasiMharAjA siddharAja )thI sanmAnita thayA hatA. vRttikAre potAno ucita paricaya tenA aMtamAM karAvyo che. A vRttinI prAcIna prati vikramanI caudamI sadImAM lakhAyelI jaNAya che. kAraNa ke sAdhu ( zAha) abhayacaMdra lakhAvela e 1. pAThAMtaramAM "prathamam' che, anyatra anya sahaja pheraphAravALAM pAThAMtaro maLe che. ' 2. "zrIrainAnAMmAdhi-samuThThANa-sudhALaRI: } zire jJAti vAtA:, zrIraMgamasUraH dharmAdhAratayA suduzcaratapazcAritratejastayA nAnArivineyasevitatayA testairguNairvizrutaH / zrIcaMdraprabhasUripaTTatilaka(ko) nigraMthacUDAmaNi-rjaze zrIjayasiMhabhUpatinutaH zrIdharmaghoSaprabhuH // tadIyahastapamena, labdhazrIsUrisaMpadaH / babhUvurjegamaM tIrtha, zrIyazoghoSasUrayaH // 9 // Avajite guNagaNairyeSAM gabhIrimAdibhiH / samaM lakSmI-sarasvatyau, samAyAtAM svarga(?)tale // 10 // teSAM sapuNya-lAvaNya-rUpa-pAMDityasaMpadA / svahastadIkSitaiH ziSyaiH, zrIhemaprabhasUribhiH // 11 // bhuvana-zruti-ravi-saMkhye varSe haripAlamaMtri-vizaptaH / / vs vRtti:, baranottaranamAthAda 22 " -jesalamera bhAM. graMthasUcI (gA. o. si. naM. 21, pR. 10) Page #210 -------------------------------------------------------------------------- ________________ ghe guru vimalasUrinI praznottaratnamAlA pa9 pustikAnA aMtamAM zrIjinezvarasUrinA ziSya devamUrti upAdhyAye racelI 25 zlokanI prazasti che. (A jinezvarasUri vikramanI teramI sadInA uttarArdhamAM tathA caudamI sadInA pUrvArdhamAM vidyamAna hatA.) jesalamera-graMthabhaMDAramAM rahelI hajI sudhI aprakAzita A vRttino Adyanta bhAga ame jesalamerabhaMDAra-graMtha-sUcI( gA. o. si. naM. 21, pR. 10, pra. sana 1923)mAM darzAvyo che. tathA tyAM aprasiddha graMtha-graMthakata paricaya(pR. 40)mAM, jainopadezagraMthomAM eno ullekha karyo che. e pratimAM paNa "vitA vitapadanA " gAthA che, ane tenI vyAkhyAmAM mUlakAra kavine zvetAMbara-guru vimala jaNAvela che. [2] A praznottara-ratnamAlAnI daSTAMto sAthe vivaraNarUpa bIjI vRtti vikrama saMvata 1429bhAM caMdraga7(sakapallIyaga7)nA devendrasUrie 7780 zlo. pramANa racI hatI, jenuM saMzodhana munibhadrasUrie karyuM hatuM. 4 A vRttikAre aMtamAM potAno paricaya vistArathI prazastimAM Apyo che, tathA je be sadgahasthonI bholA ane khetA nAmanA bhAIonI preraNAthI temaNe e vRtti racI hatI, te upakezajJAtinA ligAvaMzano paNa paricaya prazasti dvArA karAvyo che. (keTalAka vidvAne bhUlathI A munibhadrasUrine paNa AnA vRttikAra jaNAvyA che.) A vRttinI vikrama saMvata 1441, saM. 1489 ane saM. 1539mAM lakhAyelI prAcIna pratiyo pATaNa (. jainAcArya jayAnaMdasUrinA upadezathI pUchazrAvikAe lakhAvela), pUnA (pUnA De. kolejanA sana 1888mAM prakaTa thayelA keTalogamAM 1881-82nA kalekazanamAM sUcita saM. 164) ane paradezamAM balinanA pustakasaMgrahamAM vidyamAna che. cANasmAmAM saMvata 1640nI prati che. A vRttine jAmanagara-nivAsI zrAvaka 5. hIrAlAla haMsarAje saMvata 1971mAM chapAvI prasiddha karela che. te vRttinA aMtamAM paNa mULa "vitA sitapadapu " 29bhI AryA jovAmAM Ave che. tathA tenI vyAkhyAmAM zvetAMbarAcArya vimalasUrie racelI te pa0 ratnamAlA jaNAvI che-- vyA0 "sitapaTAH zvetAmbarAsteSu guruH sUripadaM pratiSThastena sitapaTaguruNA zvetAmbarAcAryeNa vimalena vimalanAmnA sUriNA vimalA gatakalmaSA nirmalA vA ratnamAleva racitA vihitA iyaM praznottararatnamAlA kaNThagatA satI galasthitA satI paThitA satI kaM bhavikaM na bhUSayatyalaMkarotItyarthaH / yathA ratnamAlA galakandalasthA pumAMsaM striyaM vA bhUSayati, tathyamapi praznottararatnamAlA kaNThapITharathA arthApattyA'pItA satI naraM nArI vA zRGgArayatItyAryA'rthaH / / samANA je praznottara namANAvRtti: " (paM. hI. haM. pra. pR. 567) 3. "zrIjinezvarasUrINAM pAdAbhojamadhuvrataiH / zrIdevamUryupAdhyAyanirmitaiSA prazastikA // dati gharanottararatnamAhyAvRtti, sAdhusamayacaMdravitAyA: prAMti: samApta ... - je. . graMthasUcI 4. "tasthAnanena verA vikrAMta: ] nakyuma-parAphi-zarada-pramavAre (24ra1) / 27// praznottararatnamAlAyA vRttirvidadhe mudA / zodhitA ca lasadbhadaiH zrImunibhadrasUribhiH // 18 // yugmam " - praznottararatnamAlA saTIkA (pra. paM. hIM. haM.) Page #211 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha - A vRttinA prAraMbhamAM paNa mUlakArane gauravapUrvaka vimalAcArya, vimalacaMdrasUri evA nAmathI oLakhAvyA che- " tatpaTTAmbhojatigmAMzuH, shriidevendrmuniishvrH| bholA-khetA'bhidha-bhrAtRyugenAtyarthamarthitaH // praznottararatnamAlAM, vimalAcAryanirmitAm / vivRNoti sudRSTAntairyupakArI satAM zramaH // yugmam // iha hi zreyAzrInivezajinezasadupadezaprAsAdamahAstambhe praznottararatnamAlA-prakaraNaprArambhe kundAvadAtaprazamAdiguNabhUriH zrIvimalavandrasUriH ziSTasamayapAlanAya........." (pR. 2) [3] A pra0 ratnamAlAnA bhAvArthane tatkAlIna cAlu bhASAmAM-gUjarAtImAM--samajAvavA bAlAvabodha nAmathI paNa keTalAka ko jaina vidvAna munijanoe prayatna karyA che. tenI paMdaramI-soLamI sadImAM lakhAyelI prAcIna pratiyo maLI Ave che. vaDodarAnA prAcyavidyAmaMdiramAM rahelI naM. 2126nI 6 patravALI prati saM. 1543mAM mAdha va. 14 dine vizvalanagaramAM lakhelI jaNAvI che, te . tapAgachAlaMkAra-hAra zrIlakSmIsAgarasUrinA ziSya sahacAritragaNie sva-paropakAra mATe lakhelI jaNAvI che, tathA aMtanA sUcana pramANe te pravartinI puchapacUlAne apAyelI hatI. temAM paNa che guru vimalanA nAmavALI AryA che, tathA gujarAtImAM tenA arthamAM eno ullekha che. 5 [4] vaDodarA-prAcyavidyAmaMdiramAM (naM. 700) A graMthanI traNa patravALI bAlAvabodha sAthenI bIjI prati paNa 16 mI sadI jeTalI prAcIna che, je ta. javRddha sA. somA pAse lakhAvela che. temAM paNa e ja pramANe che. guru vimalano nAma-nirdeza che. 6 5. "zvetAMbara guru vimali ratnamAlAnI pariI vimala praznottararatnamAlA kiidhii| e praznottararatnamAlA kaMThi karhi pratiM na bhUSai ? api tu savikahinai alaMkarai / iNiI zAkhiI bhaNiI puruSa zobhA pAmai / artha jANiI puNya hui / isiu artha // iti praznottararatnamAlAprakaraNabAlAvabodhaH samAptaH / saMvat 1543 varSe mAdhavadi 14 dine likhi zrIvizvalanagare tapAgacchAlaMkArahArazrIlakSmIsAgarasUriziSya paM. sahajacAritragaNinA svaparopakArAya // pra. pupphacUlAyAH prdttaa||" 1. "zvetAMbara guru vimaliI ratnamAlAnI pariraM vimala praznottararatnamAlA kIdhI e praznottararatnamAlA kaThi : rahI kahi prati na bhUSaiM? api tu savikahinaI alaMkarai / INi zAstri bhaNii puruSa zobhA pAmai / artha jAMNiI puNya hui / isiu artha / iti praznottararatnamAlA-bAlAvabodha samAptaH / zrIta. jayavRddhaNa likhApitaM sA. somApAveM / zrIH // " Page #212 -------------------------------------------------------------------------- ________________ che. guru vimalasUrinI praznottara ratnamAlA [5-12] - e ja pramANe vaDodarA, DabhoI ane anya sthaLonA graMtha-saMgrahonI bAlAvabodha sAthenI e graMthanI bIjI prAcIna pratiyomAM paNa tevA ullekha jovAmAM Ave che. vaDodarA-jainajJAnamaMdiramAM pra. kAMtivijayajI ma. zAstrasaMgrahamAM naM. 890mAM bIjI vRttinI prati kathA-saMvata 1648mAM lakhAyelI che. tathA 56pamAM, naM. 567mAM, 20 patravALI pratimAM A pra 20 sAthe saMkSipta kathA-saMbaMdha che, prati saM. 197pamAM lakhAyelI che. vaDodarAmAM zrI AtmArAmajI-jainajJAnamaMdiramAM zrIhaMsavijayajI-zAstrasaMgrahamAM naM. 2164nI cAra patravALI praha 20 prati tabaka-gujarAtI bA-bhAvArtha sAthe che, tenA aMtamAM jaNAvyA pramANe te sAdhvI zrIrUpalakSmIpadasevi sAvI guNalakSmI-paThanArtha lakhelI jaNAvI che. temAM paNa pUrvokta gAthA che, tathA tenA arthamAM "nIpajAvI vetAmbara AcAryaI vimala isinAmAM jaNAvela che. DabhoImAM zrI jaMbusUrijInA jainajJAnamaMdiramAM naM. 46pamAM rahelI cAra patravALI paDImAtrAmAM lakhAyelI pra0 ratnamAlA--bAlAvabodhanI prati, saMvata 1694 Adhina va. 3 bhIme lakhAyelI che. te nAgabAIne paThana mATe lakhAI hatI-tevo tenA aMtamAM ullekha che - temAM paNa sita paTaguru vimala nAmavALI AryA che, tenA bhAvArthamAM nIpajAvI setibaranaI AcAryAI vagere ullekha che. ----e ja jJAnamaMdiranI naM. 954nI 28 patravALI, vRttine AdhAre saMkSipta kathAvALI bAlAvabodha sAthenI pra. 20nI prati, RSi sahasakaraNajInA caraNa-prasAdathI R. sAdule lakhI hatI-temAM paNa vimala nAmavALI gAthAnA bhAvArthamAM "nIpajAvI zvetAMbara-guruI vimalanAmA AcArya vagere jaNAvela che. --e ja saMgrahanI naM. 1001nI 10 patravALI, tathA naM. 1284nI 6 patravALI pra. 20 bAlAvabodhanI pratimAM paNa te ja nAma jaNAvela che. muMbaI-lAlabAgamAM, maMDalAcArya kamalasari-bhaMDAranI saM. 17paramAM lakhelI bAvALI pAMcapatravALI pravya ratnamAlAnI pratimAM paNa te AryA che ane tyAM tevo ullekha jovAya che. vaDodarAnA AtmArAmajI jainattAnamaMdiramAM zrIhaMsavijayajI-jainazAstrasaMgrahanI naM. 2183 mULa pratimAM, tathA naM. 2133 gujarAtI bhAvArthavALI praDha ratnamAlAnI pratimAM paNa guru vimalAcAryano nAmanirdeza joI zakAya che. - pro. pITarsanasAhebanA ha. li. pustakonA riporTamAM paNa e ja nAma maLe che. e keTalaoNga oNpha saM. menyu. Ina dhI lAyabrerI oNpha hIja hAInesa dhI mahArAjA opha bIkAnera (ke. rAjendralAla mitra, pra. sana 1880, kalakattA) naM. 1506mAM jaNAvela praratnamAlAnA aMtamAM pUvaoNkta sita paTaguru vimalanAmavALI AryA che "keTalaoNga oNpha dhI saM, menyu. Ina dhI briTiza myujhiyama sana 1902mAM laMDanathI prakAzita pu. pR. 128mAM naM. 311mAM paNa e pramANe AryA jaNAvela che. 'noTIsIjha opha saM. menyu. 1894 e. sI. baMgAla" pra. sana 1907 vo. 3, pR. 125, ne. 194mAM sita paTaguru vimala nirdezavALI AryA sAthe pra. ratnamAlAnI 6 patravALI prati banArasanI dikamaMDalAcArya bha. bAlacaMdranI jaNAvI che. Page #213 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha bhUlathI buddhisTa menyu, tarIke " De. keTalaoNga saM. menyu. gavarnamenTa kalekazana aMDara dhI cera oNpha dhI e. so. baMgAla, vaoN. 1 buddhisTa menyu." sana 1917mAM pra. pu. pR. 177-178mAM naM. 9995 'brokana pAmalIpha ' jaNAvI saM. ma. huraprasAda zAstrIjIe je avataraNo ApyAM che, te zve. vimalasarinI pUrvokta pra. ratnamAlAnI AryAM 13 'jo naradaH ? paravarAtA, ddi sauthaM? sarvasaMkUviratiyo / ' Arya 18 2 'kutra vidheyo yatno ? vidyAbhyAse sadauSadhe dAne || avadhIrA thava jAya ? ralaja-payovit-paradhaneSu ||' --ni. sA. kAvyamAlA saptama gucchaka(pR. 122 )mAM ane anyatra joI zakAya che. A pra0 ratnamAlA para zrIAnaMdasamudranI saMkSipta nRtti, tathA avasUri vagere maLe che, temAM paNa zve guru vimalane tenA kartA jaNAvyA che. praznottara-ratnamAlA (prAkRtamAM) vaDodarA-jainajJAnamaMdiramAM zrIhaMsavijayajI-zAstrasaMgrahamAM naM. 1092mAM 21 patravALI navI prati che, te saM. pra0 ratnamAlAnA prAkRta rUpAMtara - bhASAMtararUpa che, temAM sAthe uttamaRSie karela vArtika che, te prAcIna gUjarAtImAM bhAvArtharUpa che. tenA prAraMbhamAM mAva ! vimuvAleruM ? guruvayaLa ' ityAdi che. mULanI 29mI aMtima gAthA AvI che-- da 'paNDuttararayaNamAlaM, kaMThe dhArei suddhabhAveNa / so nara-siva-mundrI, varU attiyeLa che || ' vArtikanA prAraMbhamAM zrImavhIjJinuM nahyA, gautamAvijJaLAviyam / Rtamena AtmArtha, kriyate vArtikaM mudA // ' amoghavarSa nAma sAthe A praznottararatnamAlA (mULa), nirNayasAgara-mudraNAlaya, muMbaI taraphathI prakaTa thayelI kAvyamAlAnA saptama gucchakamAM (sana 1890thI sana 1926 cAra AvRttimAM) prakAzita thayela che, tyAM paNa chellI AryoMmAM maLatA ullekha pramANe A kRtine zrIvimala-praNItA (viracitA) praznottara- ratnamAlA nAmathI jaNAvI che. tema chatAM saMpAdake temane maLela e patravALI khIjI eka prati, ke je sUratathI zeTha bhagavAnadAsa kaivaladAse mokalI hatI, temAM 29mI AryAne badale maLavuM juduM padya (anuSTupa zloka) pAAMtara tarIke TippaNImAM jaNAvyuM che.-- " viveAtAnyena rAceya ratnamAmi / ravitAmovapaMga sudhiyAM samrutiH ||" digaMbara jaina vidvAno A padya joI A kRtine rAjA amodhavarSanI-rAjyano tyAga karI thayelA di jaina sAdhunI racanA jaNAve che. IMDiyana enTikaverI vaoN. 15, pR. 378 ane anyatra A graMthanA kartA tarIke amodhavarSane harAvavA di. vidvAnoe prayatna karyAM jaNAya che. suprasiddha lekhaka 50 nAthUrAma premIjInA sana 1942mAM prakAzita thayelA hiMdI 'jaina sAhitya aura itihAsa' pustakamAM 'tIna mahAna granthakartA ' saMbaMdhamAM jaNAvatAM, amodhavarSa( prathama )no ullekha karatAM tevA AzayanuM Page #214 -------------------------------------------------------------------------- ________________ thai guru vimalasUrinI praznottara-ratnamAlA 63 sUcana pR. 518mAM karyuM che. vizeSamAM pR. 520mAM ' kyA amoghavarSa jaina the ? * ene pramANita karavA mATe anyonyAzrita A praznottararatnamAlA saMbaMdhamAM jaNAvyuM che ke << Upara hama amoghavarSakI praznottararatnamAlAkA jikra kara Aye haiM / eka to usake maMgalAcaraNa meM varddhamAna tIrthakarako namaskAra kiyA gayA aura dUsare usameM aneka bAteM jainadharmAnumodita hI kahI gaI hai| isase kamase kama usa samaya jaba ki ratnamAlA racI gaI thI, amoghavarSa jainadharmake anuyAyI hI jAna par3ate haiM / praznottararatnamAlAkA tibbatI bhASAmeM eka anuvAda huA thA jo milatA hai aura usake anusAra vaha varSakI hI banAI huI hai| aisI dazAmeM use zaMkarAcAryakI, zuka yatIndrakI yA vimalasUrikI racanA batalAnA jabardastI hai / " -- tathA tyAM nIce 45 TippaNImAM jaNAvyuM che ke " zaMkarAcArya aura zuka yatIndrake nAmakI jo pratiyA~ milI haiM unameM chaha sAta zloka naye milA diye ye haiM parantu ve vasantatilakA chandameM hai jo bilkula alaga mAlUma hote haiM aura unake antyapadyo meM na zukayatIndrakA nAma hai aura na zaMkarakA / 'zvetAmbara sAhitya meM aise kisI vimalasUrikA ullekha nahIM milatA jisane praznottararatnamAlA banAI ho / vimalasUrine apane nAmakA ullekha karanevAlA jo antima padya jor3A hai vaha AryAchandameM hai, parantu aise laghu prakaraNa-granthoMmeM antima chanda Ama taurase bhinna hotA hai jaisA ki vAstavika pra0 20 mAlAmeM hai aura vahI ThIka mAlUma hotA hai / " k pra0 ratnamAlAnA racanAra ve jainAcArya vimalane badale di anodhavarSane harAvavA paM. premIe karelI dalIlo yukti-yukta nathI ---- - ema pUrvamAM jaNAvelAM pramANe jonAra-vAMcanAra vicAraka vAcakone samajAze. amodhavarSanA nAmanirdezavALI prati keTalI prAcIna che? te koNe kyAre lakhAvI che? athavA temAM chellA zlokanuM lekhana keTaluM prAcIna che? te koI e jaNAvyuM nathI. pUrve darzAvelAM pramANo jotAM-vicAratAM saMbhava to e che ke A+maya e kRtimAM judo tarI Avato amodhavarSa nAmavALo aMtano anuSTup zloka koI e pAchaLathI joDI dIdho jaNAya che. A kAMI mahAkAvya nathI ke mahAkAvyanAM lakSaNo pramANe tenA sarga-paricchedanA aMtanI jema prakaraNanA aMtamAM paNa zloka bhinna chaMdamAM hovo joI e. zve jaina sAhityamAM vimalasUri nAmanA aneka jainAcAryonAM nAma maLI Ave che, temAM vi. saM. 60 ( mahAvIra nirvANa pachI 530 varSe) prA. ra3manvariya racanAra vimalasUri suprasiddha che, ke jenI racanAnuM saMskRtamAM pallavita rUpAMtara padmavarita nAmathI di jaina kavi viSeNe kareluM jANItuM che. e ja zve. vimalasUrinI ke te pachInA bIjA vimalasUrinI A racanA mAnavI joI e. vivekathI rAjyano tyAga karanAra nispRha tyAgI AvI laghukRtinA aMtamAM potAne rAjA amodhavarSa tarIke oLakhAve, potAnA pUrvanAmane prakaTa kare, evA pUrvanAmanA mohano tyAga na kare ane potAnI sAdhu-avasthAnuM nAma prakAzita na kare ! e sarva vicAra karatAM paNa amodhavarSa-nAmavALo zloka pAchaLathI koIe joDI dIdho hoya tema jaNAI Ave che. amodhavarSa di jaine A pra. ratnamAlA racI evuM di. sAhityamAM kyAM kyAM maLe che? evuM paM. premIe tyAM jaNAvyuM nathI. pra0 ratnamAlAnA tizrRtI anuvAdamAM amoghavarSanuM nAma maLe che ~~~ e kathana mATe paNa tyAM pramANa darzAvyuM nathI. Page #215 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha zaMkarAcArya nAma sAthe bahastotraratnAkara (lakSmI veMkaTezvara TIma presa saM. 1985mAM pra.) pR. 568-572mAM tathA bahastotraratnahAra (sana 1925mAM ma. I. desAI dvArA gujarAtI nyujha jhiM. presa, muMbaIthI pra.)mAM pR. 838thI 840mAM vedAMtastotromAM A praznottararatnamAlikA prakAzita thaI che, temAM "kaLigEUR nina -e maMgalAcaraNavALI prathama AryA nathI, tathA aMtanI banitA sitArAnA? nAmavALI AryA nathI. 28 AryA pachI aMtamAM gadyamAM "ti zrImaFramahaM. "majAvAryatA A kRtine jaNAvI che. "dhI vakarsa oNpha zrIzaMkarAcArya hai. 16 (zrIraMgama zrIvANIvilAsa presathI prakAzita) prakaraNaprabaMdhAvali (dvitIya bhAga pR. 87thI 104)mAM praznottararatnamAlikA prakaTa karI che, temAM paNa upara jaNAvyA pramANe maMgala, abhidheyavALI AryA nathI, "va: vahu nAyite thI prAraMbha che. 27 loko prastuta vimala-praznottararatnamAlAnA che, tyAM "vitA tipadA ' vimalanAmavALI Aryo nathI. vadhArAmAM 28thI 66 padyo che. 67muM padya AvuM che " ityeSA kaNThasthA, praznottararatnamAlikA yeSAm / te muktAbharaNA iva, vimalAzcAbhAnti satsamAjeSu / / " aMtamAM gadyamAM "ruti zrImanvaramahRratriAgAryasya zrI vidmAvatUpa ziSyasya zrIeN - mAvataH tiau gharanottaratnamari saMpUrNa " Avo ullekha che. --- pahelAM darzAvelAM pramANono vicAra karatAM AgaLanuM maMgala-abhidheyavALuM padya kADhI nAkhI pAchaLathI kartAnuM nAma badalI AmAM koIe prakSipta bhAgano vadhAro karyo jaNAya che. zaMkarAcAryanAma sAthe bIjI praznottara-maNiratnamAlA zaMkarAcArya nAma sAthe eka bIjI praznottara-maNiratnamAlA nAmanI kRti maLe che, paraMtu te AryA chaMdamAM nathI, te upajAti chaMdamAM kAtrizikA (batrIzI) che. te racanA judA prakAranI che. tenAM Adi-aMtanAM padya tathA aMtima ullekha jo che- Adi-"mArasaMsArasamudramaze, (nima)nato zaraLa miti? ! guro ! kRpAlo ! kRpayA vadaitad, vizvezapAdAmbuja-dIrghanaukA // 1 // aMtamAM jatA kA avaLa jAtA vA, gharanottarAvyA maNiratnamadiA . tanotu moTuM viduSo prayatno(suramya), merA-gaurIza-zeva savaH || 22 | zrImacchaGkarAcAryaviracitA praznottararatnamAlA samAptA // " bahastotraratnahAramAM (pR. 80thI 807) ane anyatra vedAMtastotromAM e prakAzita thayela che. keTalAka sAkSaroe vimalasUrinI pUrvokta praznottaratnamAlAne ja bramathI zaMkarAcAryanI kRti samajI lIdhI jaNAya che. kharI rIte AMtara avalokana karatAM upara jaNAvyA pramANe te bane kRtio spaSTa rIte judI che. Page #216 -------------------------------------------------------------------------- ________________ zveguru vimalasUrinI praznottara ratnamAlA 65 buddhiprakAza' mAsika sana 1906 naveMbaranA pu. 53, aMka 11mAM pR. 334thI 337 upara "praznottaramAlA" saMbaMdhamAM le. narasiMharAva harilAla dhruve carcA karI hatI. tenA cAra kartA (1) zve jaina vimala, (2) yatIndra zukadeva, (3) zaMkarAcArya ane (4) amoghavarSa saMbaMdhamAM potAnA vicAro jaNAvatAM "koI jaina vidvAne temAM vimalAcAryanuM nAma dAkhala karI dIdhuM hoya " evo AkSepa karyo hato - te anucita hato te pahelAM ApelAM pramANa jonAra-vAMcanAra vicAraka vAcako samajI zake tema che. tathA te lekhake te graMthane jainetara kati tarIke oLakhAvavA zlo. 8, 10, 20, 24 tathA 30mA zlokanI je avataraNo ApyAM hatAM, te ve, guru vimalasUrinI praznottararatnamAlAnAM nahi, paNa upara jaNAvela zaMkarAcAryagRta manAtI praznottaramaNiratnamAlA nAmanI bIjI kRtimAMnAM che. lekhake sarakhA nAmavALI katinA bhramathI vimalasUrinI pUvaoNkta pravya ratnamAlAmAM te jaNAvelA zloko che ke kema ? te joyuM jaNAtuM nathI. zuka yatIndranA nAma sAthe jarnala je. e. so. baMgAla va. 16 bhA. 1, pR. 1235mAM jaNAvyA pramANe te kRtinA aMtamAM Avo ullekha che-- "ti zrIrAyatIviracitA gharanottaramAM samatA " te bIjI praznottaramaNiratnamAlAnA aMtamAM jaNAya che. - upasaMhAra vizeSamAM, pUnA bhAM. o. ri, InsTiTayUTa taraphathI sana 1944mAM prakAzita thayela, pro. hari dAmodara vilaNakara, ema. e., emanA prayatnathI taiyAra thayela graMtha jinaratnakoza (bhA. 1, pR. 276-77)mAM pUvokta praznottararatnamAlAnA kartA vimalasUri jaNAvyA che. tenI mULanI, vRtti, TIkA AdinI pratiyo kyAM kyAM? kyA kayA saMgrahomAM, ha. li. pu. nA kayA kyA riporTa, keTalaoNgamAM che? te jANavA IrachanAra thI jANI joI zakaze--ane satya svIkAraze evI AzA che. - A saMbaMdhamAM "gharanottararatnamarida vArtA (?) Avo eka amAro hiMdI lekha vIrani. saM. 2476mAM sAgarathI prakAzita "aff abhinaMdana graMthamAM pR. 41thI 422mAM prakAzita thayela che, paraMtu temAM saMpAdaka taraphathI keTaluMka parivartana thayuM jaNAya che, tethI ahIM pharIthI bIjI rIte thoDA vistArathI pramANo sAthe punaH prayatna karyo che. satya-zodhako AthI saMtuSTa thaze-evI zubha bhAvanA sAthe viramuM chuM. AllNa raneilligha||LI!' ||''' pAka | || WAS TO PRODUEIRUGT UP IN LAHAN ESIMSunderland che . A illed InfluIull i | liHitilllllllll!!!! thaBE://lefilliI'rk / li ||' winni shed ilhillollii'ill willi Niululllllll Page #217 -------------------------------------------------------------------------- ________________ brahmavihAra-jaina ane jainetara daSTie prA. jayaMtIlAla bhAIzaMkara dave, ema. e. brahmavihAra eTale zuM: ghaNA mANasone brahmavihAra zabda aparicita lAgaze. paraMtu brahmavihAra "zabda khAsa karIne bIddha dArzanika sAhityamAM ghaNe sthaLe vaparAyelo jovAmAM Ave che. jo ke vaidika ane jaina darzanomAM A zabda sIdhI rIte vaparAyelo jovAmAM Avato nathI chatAM te zabdathI je arthanI abhivyakti thAya che te arthanAM varNano TheraThera jovAmAM Ave che. satya eka hoya chatAM tene batAvavA mATe jagatamAM judI judI bhASA athavA ceSTAono upayoga karavAmAM Ave che. cArvAka darzanamAM to AtmA, mokSasAdhana vagere vicArone sthAna nathI ja. bAkInAM badhAM bhAratIya darzanone ApaNe niHzaMkapaNe mokSagAmI darzano kahI zakIe. mokSanI kalpanAo bhale judI judI hoya, bIjI rIte kahIe to A darzano AtmatatvanuM niratizaya mahattva AMkatA hovAthI te AtmArthI darzano che eTale ke AdhyAtmikatA mukhya vastu che, te ja reya che, te ja dhyeya che, te ja sAkSAtkArya che. brahmavihAranI vaidika kalpanA : bhAratIya darzanone be moTA vibhAgamAM vaheMcI nAkhIe to (1) vaidika darzano ane (2) zramaNa paraMparAnAM darzano ema vargIkaraNa thAya che. zramaNa paraMparAmAM jaina ane bauddha darzano che ane vaidika paraMparAmAM sAMkhya, yoga, nyAya, vaizeSika, pUrvamImAMsA ane uttaramImAMsA athavA vedAMta AvI jAya che. upara ame kahI gayA chIe tema "brahmavihAra" vaidika darzanomAM vaparAyelo nathI paraMtu tene badale trahitI rithatiH drAraMthaH "AtmisaMthaH AvA zabdo vaparAyelA jovAmAM Ave che. traNa zabda anekArtha che ema have lagabhaga badhA vidvAnoe svIkAryuM che. temAMthI ja brahmacarya zabda Avyo che. brahmacaryanA pAlanathI ja brahmane jANI zakAya che athavA pAmI zakAya che mATe ja teno mahimA upaniSada, gItA vagere tamAma vaidika prasthAnomAM gavAyo che. brahmamAM ramaNa kare, brahmamAM vihAra kare te AtmavihArI athavA brahmavihArI kahevAya. brahma ane AtmA eka ja arthanA dyotaka vedAMtIoe mAnelA hovAthI bannemAMthI game te eka zabda teo vApare che paNa saravALe eka ja arthamAM. vedAMtanI kalpanA pramANe tamAma laukika ane vaidika vyavasAyo ane vyApArothI rahita thaIne kevaLa AtmaciMtanaparAyaNa rahe evA puruSane AtmasaMstha athavA brahmasaMstha puraSa kahevAya. Avo puruSa ja adhyAtmI athavA AtmArthI athavA mokSArthI hoI zake che. kaThopaniSaddamAM varNavyA pramANe jagatanA manuSyamAtra, kAM to preyArthI hoya che athavA zreyArthI hoya che. dunyavI vastuono parigraha karavo ane temAM gADha prIti rAkhavI e preyArthI manuSyanuM lakSaNa che. tethI UlaTuM, A vastuo kSaNabhaMgura hovAthI kSaNabhara AnaMda ApanArI hovA chatAM pariNAme duHkha ja ApanArI che evuM samajI AtmAne ja sAcA AnaMdanI janmabhUmi je samaje che te ja sAco zreyArthI che. TUMkAmAM zreyArthI puruSa brahmavihArI che. jaina tatvajJoe karelI brahmavihAranI kalpanA : pAtaMjalayogamAM cAra bhAvanAonuM varNana Ave che. A cAra bhAvanAonAM nAmo anukrame maitrI, karuNuM, muditA ane upekSA che. pAtaMjala yoga pramANe A cAreya bhAvanAo ahiMsAmAM aMtargata thaI jAya che. jenadarzanamAM paNa ahiMsA e ja eka Page #218 -------------------------------------------------------------------------- ________________ brahmavihAra-jaina ane jainetara daSTie vyApaka Atmadharma hovAthI tenI vyApaka bhAvanAmAM maitrI, karuNu, muditA ane upekSA AvI jAya che. eka jaina kavi-dArzanika amitagati kahe che tema, sattveSumaitrI guNiSu pramodaH saMklizyamAneSu kRpAparatvam / arthAta prANImAtra pratye maitrIbhAva rAkhavo joIe, jyAM jyAM ApaNane saguNa loko dekhAya tyAM temanA prati AnaMda vyakta karavo joIe ane duHkhathI pIDAtA loko tarapha karuNuM batAvavI joIe. AcArya hemacaMdranI brahmavihArakalpanA : hemacaMdrAcAryano eka ja zloka basa thazeH prANabhUtaM caritrasya parabrahmaikakAraNam / samAcaran brahmacarya pUjitairapi pUjyate // arthAta brahmacarya pALanAra mANasa pUjAhaM mANaso vaDe paNa pUjAya che. A brahmacarya eTale zuM ane te kevuM che? cAritryano prANa che ane parabrahmanI je sthiti che te prApta karAvanAra eka mAtra kAraNa che evuM je brahmacarya tenuM pAlana karanAra brahmamAM sthiti kare che te ja brahmavihArI che. - zrI zubhacaMdranI brahmavihArakalpanA: temane paNa eka ja zloka (sthaLasaMkocanA kAraNe) basa thaze : yadiviSayapizAcI nirgatA dehagehAt sapadi yadi vizINoM mohanidrAtirekaH / yadi yuvatikarake nirmamatvaM prapanno jhaTiti nanu vidhehi brahmavIthIvihAram // ahIMyAM thoDAka pheraphAra sAthe zlokanI chellI lITImAM brahmavihAra zabda spaSTa rIte maLI Ave che. brahmavIthIvihAra eTale brahmamArge vihAra karavo te. have ApaNe zlokano artha tapAsIe. zarIrarUpI gharamAMthI viSayarUpI DAkaNa je kAyamane mATe jAya evo upAya karavo hoya, je mohanidrAnI gADha asarane bhUMsI nAkhavI hoya, je yuvatInA mohaka dehane hADapiMjara samAna gaNIne Asaktirahita thavuM hoya to he bhAI! tuM turata brahmamArge vihAra kara ! bIjI rIte artha karIe to sAMsArika padAthoMmAMthI gADha prIti UThI gaI hoya to te brahmamArge vihAra karavA lAyaka thayo che ! umAsvAtinI kalpanA : tatvArthasUtra nAmanA umAsvAtinA graMthamAM brahma zabdano nakArAtmaka prayoga (Negative use of the word) ahama zabda tarIke jovAmAM Avyo che, te paNa sUcaka che. te graMthanA sAtamA adhyAyanuM 11muM sUtra A pramANe che: maithunamahilA eTale ke mathanapravRtti te abrahma. to ahIM svAbhAvika prazna e thAya che ke mithunane abrahma zA mATe kahyuM? TUMkAmAM kahIe to brahma eTale sAtvika manovRttiono samUha athavA adhyAtmaparAyaNa vRttio. AvA brahmanA pAlanathI ane anusaraNathI saguNo vadhe che. brahmacarya zabda paNa teTalA mATe ja ane te parathI ja Avyo lAge che. enAthI vimukha thavuM eTale ja abrahma thavuM. ghaNuMkhara maithana evI garbhe pravRtti che ke temAM paDavAthI sAdhuone khAsa ane gRhasthAzramIone paNa sattahAni acUka thAya che. A badhA uparathI eTaluM jarUra phalita thAya che ke brahmavihAra ane brahmacaryapAlanano nikaTa saMbaMdha che. jainadarzana pramANe brahmacaryano bhaMga to eka mahAna hiMsAno prakAra gaNAya che mATe ja brahmacaryane ahiMsAnuM eka Avazyaka aMga mAnyuM che. je mANasa AtmAthI ke zreyArthI thavA irachato hoya teNe mana, Page #219 -------------------------------------------------------------------------- ________________ 69 AcArya vijyavallabhasUri smAraka graMtha vacana ane kAyAthI pavitra rahevuM joIe ja. TUMkAmAM cAritra upara jaina dArzanikoe je bhAra mUkyo che te yathArtha che. jJAna, darzana ane cAritra maLIne mokSamArga kiMvA AtmamArga kahevAya che. bauddha brahmavihAra: brahmavihAranuM varNana bauddha sAhityamAM ghaNe sthaLe che. khAsa karIne visaddhinanA pariccheda mAM ane vaya mettasuttamAM tenuM varNana Ave che. bauddha dharmagraMthonI bhASA pAlI hovAthI huM tenI mULa gAthAo nathI Apato paNa teno sAra ja ahIM ApuM chuM. raLIya mettattanI gAthAo je huM nIce ApuM chuM temAM keTalo UMco naitika Adarza che! pahelI gAthA : mAtA jema potAnA ekanA eka putranuM potAnA prANanA jokhame paNa pAlana ane rakSaNa kare che tema sAdhake potAnuM mana sarva prANImAtramAM aparimita premathI bharI rAkhavuM joIe. bIjI gAthA: manamAM aparimita maitrInI bhAvanA karavI. daze dizAone premathI bharI nAkhavI. A premane aMtarAya hovo joIe nahi. sarva pratye niSpakSapAtapaNe prema rAkhavo. trIjI gAthA : UThatAM, besatAM, cAlatAM ke sUtAM hoIe - zarIranI badhI ceSTAo ane avasthAomAM maitrInI bhAvanA jAgrata rAkhavI kAraNa ke paMDito ene ja "brahmavihArakahe che. TUMkAmAM duHkhita loko tarapha sahAnubhUti rAkhavI tene karuNA kahe che. puNyazAlI jIvone joIe tyAre ApaNuM hadayamAM AnaMda thavo joIe. ene muditA kahe che. ane apuNyAtmAone joIne teno tirarakAra na karatAM te loko paNa satkarmathI puNyAtmA thaze evI AzAthI temanA pratye samabhAva rAkhavo te upekSAnI bhAvanA kahevAya che. "bahmavihAranA arthaparatve matabheda: bauddha dhArmika sAhityamAM vaparAyela "brahmavihAra' zabdano tAtparyArtha samajavAmAM vidvAnomAM kAMIka matabheda dekhAya che. paMkti baladeva upAdhyAyata bauddhadarzana(hiMdI)mAM 406 para te lakhe che ke vAra brahmavihArI che nAna -maitrI, UT, mudritA tathA upekssaa| inakI, brahmavihAra saMjJA sArthaka hai kyoMki ina bhAvanAoM kA phala brahmaloka meM janma lenA tathA usa seva za mAnaMdamaya vastuo va 35mo zaranA hai brahmavihArano Avo artha ghaTAvavo te sayuktika lAgatuM nathI. kharI rIte A bhAvanAo to bauddha dhyAnayoganAM aMgo che ane Atma-dhyAnanAM upakAraka tattvo che tene brahmalokamAM janma levAnI sAthe ane AnaMdIpabhoganA lAbha sAthe sAMkaLI devAM yogya nathI ja, - zrIharibhadrasUrikRta yogadaSTisamuccayamAM mitrAdaSTi vagerenuM varNana jovAthI jaNAI Ave che ke maitrI ItyAdi bhAvanAo dhyAnayoganAM ja aMgo che. have bIjA bauddha vidvAna prophesara dharmAnaMda kosAMbIno abhiprAya tapAsIe. "buddha, dharma ane saMdha' nAmanI pustikAmAM te paMDita baLadeva upAdhyAyanA karatAM judo ja artha ghaTAve che. dharmAnandajInA kathana pramANe A cAra bhAvanAo hadayanI zubhatama ane zuddhatama manovRttio che. jyAre brahmadeva bahu pAse AvyA tyAre buddhanA hRdayamAM A bhAvanAone pUrNa vikasita thayelI joI ane tethI brahmadeva buddhane praNAma karI cAlatA thayA. AtmatatvavicAraNAmAM jaina darzananI aparvatA: mahAtmA gAMdhI jyAre Darabana (da. AphrikA)mAM hatA tyAre zrImaddarAjacaMdranI sAthe temane patravyavahAra thayelo. eka patramAM zrImadurAjacaMdra lakhe che ke jagatanA anya dharmo ane darzanomAM je AtmavicAraNA karAyelI che tenA karatAM vadhAre sUkamatAthI AtmatattvavicAraNA jinakathita siddhAMtamAM che. A vAta koIne atizayoktivALI jaNAze paNa temAM jarA paNa atizayokti nathI. e to mAtra satya hakIkatanuM kathana mAtra che. jaina dArzanikoe Page #220 -------------------------------------------------------------------------- ________________ brahmavihAra- jaina ane jainetara daSTie manovijJAna (Psychology) ane jIvamImAMsA upara ghaNo ja sUkSma vicAra karyo che temAM zaMkA nathI. A vAtane samarthanamAM eka ja udAharaNa basa thaze. pazcimanuM manovijJAna (Psychology) to hajI prayogAtmaka avasthAmAM che ane aneka zAkhA-upazAkhAomAM aTavAI gayuM che. (Psycho-analysis) e prayogAtmaka manovijJAnanI eka zAkhA che temAM kroIDa, jaMga vagere vidvAno thaI gayA che. emanA abhiprAya pramANe mANaso be prakAranAM hoya che, (1) bahirmukha (Extravert) ane (2) aMtarmukha (Intravert), have hajAro varSa pahelAM jaina dArzanikoe A ja vAta bahirAtmA ane aMtarAtmAno bheda pADIne samajAvI che. je mANasa zarIrAdimAM ja Atmabuddhi rAkhe che te moTA bhramamAM paDyo che. Avo mANasa bahirAmAM kahevAya. duHkhanI vAta to e che ke tenuM tene bhAna nathI. A kevaLa bahimekha pravRttiomAM rAce che, paNa aMtarmukha vRttivALo vicAra karI zake che, aMtaramAM jaI zake che tethI te vahelo jAgI jAya che. aMtarAtmA puruSa zuddha AtmA tarapha pragati karavA yogya gaNI zakAya. bahirAtmA, aMtarAtmA ane paramAtmA evA je traNa bheda AtmAnA jainadArzanikoe pADyA che te keTalA suMdara ane vaijJAnika che? mane to lAge che ke A AdhyAtmika vikAsanAM A traNa mArga sUcaka staMbho che. A krama ApaNe AdhyAtmikatA tarapha keTalI pragati karI zakyA chIe tenAM sUcaka ane nidarzaka che. phalazruti: vaidika, jaina ane beMddhidarzanomAM brahmavihAranI kalpanA kevI rIte karavAmAM AvI che te ApaNe joi . thoDAka zabdonA ja pheraphAra bAda karatAM traNe darzanonI ka95nA samAMtara cAlI Ave che ema ApaNane lAgyA vagara rahetuM nathI. jagatanA tamAma dharmomAM eka athavA bIjI rIte A cAra bhAvanAono svIkAra thayelo jovAmAM Ave che. (Practical Religion of Mankind) eTale mAnava mAtrano vyavahAramAM mUkI zakAya tevo dharma eTale ja A cAra bhAvanAo. jainadharmamAM to ahiMsAnAM te aMga che. jenadarzana pokArIne kahe che ke rAga ane dveSa e mithyAtvanAM khAsa lakSaNa che. jyAM rAgadveSa hoya tyAM mitrI kyAMthI saMbhave? ane karuNA tathA muditA paNa kayAMthI hoya? vaLI A rAgadveSathI mAdhyastha bhAva ane upekSA kevI rIte Upaje? krodha, TheSa, matsara e to AtmAnA ughADA duzmana che; AtmavihAra karanAra mATe, Atma-dhyAna karanAra mATe to kSamA, zAMti, bhUtadayA ane satyanuM anuzIlana joIe te sivAya aMtaHkaraNanI zuddhi thavI azakaya che. zuddha aMta:karaNa vagara dhyAnayoga kyAMthI siddha thAya? A vAta jema AmAthIMe lakSyamAM rAkhavAnI che tema vyavahAramAM paDelA vyavasAyI mANasoe paNa dhyAnamAM rAkhavI ghaTe. vyAvahArika jIvana, te vyaktigata hoya ke rASTrIya athavA AMtararASTrIya hoya-te jeTaluM prAmANika, satyaniSTha, premadayAthI bhareluM ane paropakArI hoya teTaluM ja hitakara ane sArthaka kahI zakAya. AvuM jIvana e ja brahmavihAra. e ja, vyakti, samAja ane jagatunuM upakAraka banI zake. in In Lilullai IlI41iLBILIrillful skilNNIilla is a 5 birtiIs IlfilliILullai MulvinmusiUndesh nA!!! k, S this Itag!'Ektmi[t[NILulikDAkALas.Lt statute this viii sAmAnitialPolician Page #221 -------------------------------------------------------------------------- ________________ zrI pArzvanAthanI eka prAcIna dhAtupratimA DaoN. umAkAnta premAnanda zAha, ema. e., pIeca. DI. muMbaInA prinsa oNpha velsa myujhiyamamAM zrI pArzvanAtha bhagavAnanI eka kAyotsarga mudrAe khaDI dhAtupratimA che. A pratimAnI UMcAI Azare nava IcanI che. pratimAnI nIcenuM mULa Asana maLyuM nathI eTale hAla kAinA Asana upara sthira karela che. bhagavAnano jamaNo hAtha, mastaka tathA pAchaLanA sarSanI traNa pheNu khaMDita che. mastaka pAchaLa pAMca phaNAvALo nAga che jenuM bAkInuM zarIra vAMkuMcUMkuM bhagavAnanA pAchaLanA (pIThanA) bhAga upara thaI paga sudhI pahoMce che. citra 1 mAM pratimAjIno phoTo sanmukhathI levAmAM Avyo che. jayAre citra 2 mAM pIThano bhAga batAvyo che. citra 3 mAM phakta kammara sudhIno zarIrano uparano bhAga vadhAre moTo karI batAvyo che. A pratimA kyAMthI maLI tenI koI mAhitI nathI. myujhiyamamAM A pratimA koIke vecI hoya te vepArIe mULa sthaLa batAvyuM nA hoya, vepArIne paNa khabara nA hoya, ane ghaNAM varSo upara myujhiyamamAM AvelI A pratimAnI mAhitI jhINavaTathI meLavI noMdhavAnI rahI paNa gaI hoya. game tema hoya. Aje ApaNe pratimAnA rUpavidhAna uparathI eTaluM to kahI zakIe ke uttara bhAratanA koI sthaLanI A pratimA che, dakSiNanI nahi. pratimA sAva nagna che eTalA ja kAraNe e digambara sampradAyanI gaNI zakAya nahi. kemake vAstavika rIte e pratimA e samayamAM bharAI hatI je samayamAM vetAmbara-digambara matabhedano udabhava paNa thayo nahoto. e pratimA eTalI badhI prAcIna che ke phakta nagnatvanA kAraNe enI agatyatA tarapha AMkha ADA kAna karanAra vetAmbara jaina potAnA dharmanI prAcInatAne ja anyAya karI besaze. sArAye bhAratavarSamAM maLelI jaina pratimAomAM sauthI vadhu prAcIna pratimA kahI zakAya evI pratimA paTaNA pAse lohAnipuramAM khodakAmamAMthI maLI AvI che. e pratimA eka prAcIna jaina mandiranA pAyAnA avazeSomAMthI maLI che. azokanA dharmacakrayukta siMhadhvaja(bhAratIya rAjamudrA)para je jAtano caLakATa-opa-che te caLakATa mauryakAlIna zilpakalAnI viziSTatA hatI. A jaina pratimA paNa evA ja caLakATa High polish vALI che. hAla paTaNA myujhiyamamAM surakSita A pratimA jyAMthI maLI che e bhAga paNa prAcIna pATaliputra nagarInI hadamAM ja gaNI zakAya evo che. A pratimA citra naM. 4 tarIke rajU karI che. emAM mastaka tathA ghUMTaNa nIceno bhAga nathI--e to khaMDita thaI khovAI gayA, paNa dhaDa ane paga (torso and legs)nA je bhAga bacAvyA che te batAve che ke eka to A pratimA kAyotsargamudrAe acela-avasthAmAM UbhelA koI tIrthaMkaranI che. ApaNe jANIe chIe ke jinaka9pI sAdhuo paNa vastra ItyAdino parigraha rAkhatA nathI ane tIrthaMkaro paNa pote nirvastra rahI dhyAna-sAdhanA kare che e hakIkatano InakAra koNa karI zake? khAsa karIne pahelA ane chellA tIrthakarano upadezelo dharma paNuM Acelakyano hato e to prAcIna gAthA paNa kahe che. evA saMjogomAM mauryakAlIna A tIrthaMkara pratimA nagna avasthAmAM ja maLavI joIe ane tene jaina sampradAyanA beu phirakAoe bhAvapUrvaka apanAvavI ja paDe. Page #222 -------------------------------------------------------------------------- ________________ citra naM. 1 zrIpArzvanAthanI eka prAcIna dhAtupratimA sanmukhadarzana citra naM. 2 [ muMbaInA prinsa oNpha velsa myujhiyamanA saujanyathI ] pRSThabhAga Page #223 -------------------------------------------------------------------------- ________________ zrIpArzvanAthanI eka prAcIna dhAtupratimA lohAnipura(paTaNA pAse)thI maLela mauryakAlIna jina-pratimA citra naM. 3 [muMbaInA prinsa oNpha velsa myujhiyamanA saujanyathI] citra naM. 4 [paTaNA myujhiyamanA sojanyathA] Page #224 -------------------------------------------------------------------------- ________________ zrI pArzvanAthanI eka prAcIna dhAtupratimA 71 e pratimA azoka pachInI hoya to paNa sammatinA samayanI to gaNavI ja paDe. eTale e lohAnipuranI pASANapratimAne Isa. pUrve 250 AsapAsanA samayanI gaNIe to temAM jarAye geravyAjabI nathI. A pratimAnA dhaDanA bhAganuM ghaDatara, khAsa karIne peTanA bhAgane je rIte ghaDyo che te, barobara samajavA jevuM che. barobara e ja zilInuM, enA ja anukaraNanA ghATanuM peTa vagere bhAganuM ghaDatara pArzvanAthajInI dhAtupratimAnuM che. eTale ke mayakAlIna rUDhine anusarIne A pratimAnAM aMgonuM ghaDatara thayuM che. ethI lohAnipuranI kabadhu AkRti (torso)-pachI A dhAtupratimA bharAI hoya to paNa I. sa. pUrvenA bIjA sakA AsapAsanI to mAnI zakAya. A pratimAne ATalI prAcIna mAnavA mATe bIjAM aneka kAraNo che. paheluM to e AkhIe pratimAmAM manuSya-AkRtinA ghaDataranI je zailI che, te bhAratanI ati prAcIna zailI che. moheM-je DAromAMthI maLelI, nRtya karatI aMganAnI e nAnI dhAtupratimA maLelI che. A pratimAmAM je jAtanuM mukha che barobara e ja jAtinuM, evI ja DhabanuM mukha pArzvanAthanI pratimAnuM che. laMbagoLa mukha, gaMDasthalo varace vadhu vizAla ane dhIre dhIre dADhI sudhI sAMkaDuM thatuM lAMbuM mukha, lAMbu nAka, nAnA paNa jADA hoTha, Ayata netro vagerenI racanA uparanI moheM-jo-DAronI AkRti uparAMta, mathurA, hAtharasa vagere sthaLoe maLelI prAcIna mATIkAmanI mAtAnI AkRtio sAthe sarakhAvI zakAya tevI, e ja ghATanI che. Ama mukhAkRti jene Primitive (prAkata athavA jaMgalI) kahevAmAM Ave evI DhabanI che. prAcIna mATInI AkRtio upara bhavAM- eye-brows , ghareNAM vagere batAvavA mATe mATInA tevA locAo coDhavAmAM AvatA jene ApaNe applique art kahIzuM. A applique art (khacitakalA)nI Dhaba dekhADatI A dhAtupratimA che eTale emAM mATIkAma mAphaka pAchaLathI coDhelAM bhavAM to na ja hoya paNa pratimA bharanAra kArIgara pahelAM je mATI vagerenuM ke mINanuM biMba banAve tenA upara e rItanI kArIgarI kare, ane pachI e ghATanuM biMba DhALe. A kalA eTale ke bharavAnI kalA nahi paNa A jAtanI applique technique (khacita-kArIgarI) vALI kalA-je prAcIna bhATInI mAtRbhUtiomAM jevAmAM Ave che tevI kalA-Ajadina sudhI amuka jAtanI mUrtiomAM cAlu rahI che chatAM kaI mUrti prAcIna ane kaI arvAcIna te oLakhavuM saheluM hoya che. jUnI mRrmayara mUtio (terracottas) sAthe sarakhAvavAthI e spaSTa thAya che ke zrI pArzvanAthajInI A mUrti saheje I. sa. pUrve pahelA bIjA sakAnI to che ja. vaLI moheM-jo-DAronI nartakI ane tyAMthI ja maLelI mATInI eka puruSAkRtika e beumAM zarIranAM aMgo, hAtha ane paga pAtaLA lagabhaga soTA jevA ghaDelA che. A pramANe pArzvanAthanI pratimAmAM paNa hAthapaga lAMbA ane pAtaLA che tema ja A traNeya AkRtionAM aMgo lAMbAM ane skUla nahi evAM kaMIka pAtaLAM che. khabhA AgaLathI pahoLAM nahi evAM A zarIro kurANakAlIna mathurAnI 1. juo, sara jaoNna mArzalakRta, moheM-jo-DAro enDa dha InDasa velI siviligezana, vaoNlyuma 3, pleTa 94, AkRti 6-7-8. 2. AvI mRNamUrtio mATe juo, DI. eca. gaoNrDana likhita, ala inDiana TerAkoTA, jarnala oNpha inDiana sosAITI oNpha orienTala ArTa, vaoNlyuma 11. 3. AvA zarIraghaDataranI bIjI AkRtio mATe juo sara jona mArzala, moheM-jo-DAro eNnDa dha InDasa velI sivilijhezana, volyuma. 3, pleTa 94, citra 9, 11. leTa 95, citra 26, 27; arnesTa mekakRta, phardhara ekakezansa kaoNma moheM-jo-DAro, vaoNlyuma 2, pleTa 72, AkRti 8, 9, 10. pleTa 73, AkRti 6, 10, 11. pleTa 75, AkRti 1, 21. Page #225 -------------------------------------------------------------------------- ________________ 72 AcArya vijayavallabhasUri smAraka graMtha jaina ane bAhya pratimAothI judA tarI Ave che. mathurAnI mUrtio vizAla khabhAne lIdhe vadhu majabUta dekhAya che. zrIpArzvanAthanI A pratimAmAM chAtInI nIce peDhAno bhAga je rIte dhaDelo che te prAcIna yakSamUrttio, lohAnipuranI caLakATavALI mastakarahita jina pratimA vagerene maLato Ave che. moheM-jo-DAro ane morya ke zRMga yugo vacce samayanuM eTaluM moTuM aMtara hovA chatAM, bhAratamAM prAcIna kalApraNAlio cAlu rahI evuM mAnavAne kAMI ja harakata nathI. lohAnipuranI pratimAnA dhaDatarane ane pArzvanAthajInI dhAtupratimAnA dhaDatarane sarakhAvatAM to be vacce je sambandha dekhAya che te jotAM A pratimA I. sa. pUrve khIjA saikAthI paNa prAcIna hoI zake paNa ApaNI pAse evA nirNaya para AvavA mATe atyAre khIjAM koI sAdhana nathI. dhAtupratimA bharavAnI kalA to hiMdamAM hatI ja. moheM-jo-DAronI nartakI enI sAkSI pUre che. ane eka bAju moheM-jo-DAronI kalAkRtio ane bIjI bAju mathurA, hAtharasa, lohAnipura vagere sthaLonI mUrttio ane pASANuzilpa sAthe sambandha dharAvatI A pratimA pazcima bhArata ke uttara bhAratamAMnA koI sthaLethI maLI AvI hoya ema saMbhavI zake. ApaNI pAse mauryakAlIna ke zRMgakAlIna bIjI koI DhALelI ke bharelI dhAtupratimA nathI jenI sAthe A pratimAne sarakhAvI zakAya. kuSANukAlIna, I. sa.nA pahelAthI trIjA saikA sudhInI dhAtupratimAo paNa bhAgye ja maLe che. atyAra sudhImAM I. sa.nA pahelA sakAmAM nizcitarUpe mUkI zakAya evI paNa dhAtu pratimAo jANItI nathI. akasara pAse causA nAmanA sthaLethI keTalAMka varSo upara thoDIka jaina dhAtupratimAo maLI AvI hatI. badhI ja pratimAo tIrthaMkaronI che, badhI ja nagna che ane badhI pratimAone aMdAje I. sa.nA pahelAthI cothA saikAmAM mUkI zakAya tevI che. A pratimAo haju pUratI jANItI nathI thaI kemake tene viSe koI e jhAjho vicAra ke UhApoha karyAM nathI. prinsa oNpha velsa myujhiamanA muleTinanA pahelA aMkamAM A lekhake emAMnI eka, RSabhadevanI pratimA chapAvI che. bAkInI pratimAo The Art of the Akota Bronzes nAmanA A ja lekhakanA TUMkamAM prasiddha thanArA pustakamAM chapAze. A pratimAo sAthe paNa pArzvanAthajInI pratimAne sarakhAvatAM upara doreluM anumAna yogya lAge che. prArzvanAthajInI pratimA upara zrIvatsa cihna nathI e noMdhapAtra che. saMbhava che ke te samayamAM zrIvatsa aMkita karavAno pracAra zarU paNa nA thayo hoya. causAnI pratimAomAM keTalIka upara zrIvatsa che. pArzvanAthajInA mastaka uparanI kezaracanA dakSiNAvarta nAnA kezanI (Schematic curls of hair) che. zAstro mujaba A mahApuruSa lakSaNa che. dakSiNAvarta romarAji mathurAnI kuSANukAlIna pratimAomAM to maLe che ja paNa bodhagayAnA I. sa. pUrve pahelI sadInA zilpamAM paNa jovAmAM AvI che. eTale dakSiNAvarta kezanA kAraNe paNa pArzvanAthajInI A dhAtupratimAne prAcIna mAnavAmAM koI virodha naDato nathI. upara jaNAvyuM tema A pratimAne zvetAmbara-digambara matabheda sAthe kAMI sambandha raheto nathI. kemake e to e bhedathI ThIka ThIka prAcIna samayanI che. hiMdamAM prAgaitihAsika samayanI I. sa. pUrve Azare e hajAra varSa pUrvenI moheM-jo-DAronI nartakInI dhAtupratimAne bAda karIe to aitihAsika samayanI bhAratamAMthI AjasudhI upalabdha sahu DhALelI dhAtupratimAomAM A pratimA sauthI vadhu prAcIna che e nirvivAda che.4 4. vadhu mATe juo, DaoN. umAkAnta ke. zAha likhita, eNna alI imeja oNpha pArzvanAtha ina dha prinsa oNpha velsa myujhiyama e lekha, khuleTina oNpha dha prinsa oNpha velsa myujhiyama, aMka 3 pR. 63-65. Page #226 -------------------------------------------------------------------------- ________________ prakAzAnuM eka prAcIna zilpa zrI, zivalAladAsa zaMbhubhAI desAI pazcima khAnadezamAM naMdarabArathI uttare daza mAila dUra prakAzA nAmanuM tIrthakSetra che. prakAzA nAma zAthI paDayuM athavA te sthaLanuM prAcIna nAma zuM haze te viSe jUno ItihAsa khAsa jaDato nathI, phakta skandapurANAntargata tApImAhAtamyamAM prakAzAno ullekha Ave che. sthAnika lokamAnyatA mujaba A sthaLa prati-kAzIprakAza che, ane kAzInI yAtrA A pratikAzInI yAtrA vinA paripUrNa gaNAtI nathI. tApI kinAre bhekhaDa upara vaselA A gAmanI vasati hAla Azare pAMceka hajAranI che, jemAM moTe bhAge levA pATIdAra che? teo khetIno dhaMdho kare che. A uparAMta anya komomAM gujarAtI lADa vANiyA ane vacce sonIonI paNa thoDI vasati che, tema ja gujarAtI mitrAyaNI brAhmaNo ane thoDAka dakSiNI brAhmaNo paNa che. A sivAya marAThAonI paNa vasati che. vasatino moTo bhAga gujarono che ane bhASA paNa gujarAtI che, je ke dakSiNa pradezanA sahavAsamAM keTaluMka dakSiNI bhASAnuM mizraNa vyavahAramAM cAle che. prakAzamAM puSpadaMtezvara mahAdevanuM maMdira che. mahibrastotranA kartA puSpadanta sAthe A zivAlayano saMbaMdha tyAMnA brAhmaNa joDe che. paNa te bAbatamAM kAMI ja nirNaya karI zakAya evAM sAdhano nathI. A sivAya kedArezvara, saMgamezvara, gautamezvaranAM maMdiro che. A uparAMta gAma lokoe chUTIchavAI pratimAone eka sthaLe bhegI karI che jemAM sUryanI, viSNunI tema ja anya devadevIonI nAnI moTI mUtio che, keTalIka to cArapAMca phUTa UMcI paNa che. A badhAM zi95no vigatavAra vicAra A sthaLe na karatAM phakta eka agatyanA prAcIna zilpAvazeSa-mastaka-no ja vicAra karIzuM. prakAzAmAM nAgapUjAnA avazeSa paNa che, emAM nAganI AkRtinAM be zilpo (eka januM, ane eka arvAcIna) khAsa dhyAna kheMce che. A sthaLe Disembara 1954mAM vallabhavidyAnagaranA saMzodhaka bhAizrI amRta vasaMta paMDyAe, saMgamezvaranA maMdira pAsenA TekarA upara prAcIna aitihAsika tema ja prAgaitihAsika avazeSo khoLI kADhyA ane amadAvAdamAM bharAyelI akhila bhAratIya itihAsa pariSada prasaMge goThavAyelA pradarzanamAM rajU karyA hatA-AmAM azmAyasa (chalcolithic) yuganAM ojArothI mAMDIne mauryakALa ane I.sa.nI zarUAta sudhInA avazeSo hatA. jene Northern Black Polish nAmathI oLakhavAmAM Ave che tevA viziSTa prakAranA khUba suMdara cacakti opavALA mATIkAmanA TukaDAo paNa maLyA hatA. A pachI turata ja bhArata sarakAranA purAtatvakhAtAe tenA anubhavI saMzodhaka zrI. thAparanI dekharekha nIce A sthaLe khodakAma tarIke lagabhaga pacAsa-pacAvana phUTa sudhI UMDuM khodI judA judA gharanI judA judA samayanI prAcIna vastuo meLavI, A sthaLano kramabaddha sAMskRtika ItihAsa meLavyo che, je sarakAra taraphe yathAvakAza prasiddha thaze. A khodakAmamAM lagabhaga guptakAlIna gaNapatinuM zi95 paNa teone maLyuM che. 1. gujarAtanA levA pATIdAro khetI mATe naMdarabAra, khAnadeza ane nImADAmAM jaIne vasyA hatA. Page #227 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha A khodakAmanI vigatomAM ApaNe UtarIzuM nahi paNa A sthaLethI mane judA judA prasaMge upalabdha thayelA prAcIna sikkAo jotAM sAtavAhana rAjAonA, tema ja jene tribal coins (keTalIka viziSTa jAtionA) kahe che tevA sikkA maLyA che. A uparAMta kSatraponA sikkA paNa maLyA che ane ahamadazAha pahelAnA tathA gujarAtanA sulatAna mahamadazAhanA sikkA paNa maLyA che. Ano vigatavAra abhyAsa mArA mitra DaoN. hariharaprasAda trivedI (idora myujhiyamanA kayureTara) prasiddha karanAra che. A sikkAo jotAM ema lAge che ke eka kALe gujarAta, mALavA ane mahArASTramAM eka ja prakAranA sikkAo vaparAtA hatA.. bIjI maLelI purAtana vastuomAM zaMkhanI baMgaDIo, tema ja judA judA pASANanA raMgaberaMgI prAcIna maNakAo vageremAMthI keTalAka guptayuganA ane keTalAka tethI prAcIna kSatrapayuganA paNa che. A sthaLa pazcima khAnadezamAM gujarAtanI, athavA kaho ke prAcIna lATanI, pUrvahadamAM AveluM che. tyAMnI vasati ane bhASA jotAM tema ja pAsenA naMdarabArano gujarAta ane tenA vikhyAta kavi premAnaMdano saMbaMdha vagere jevAM aitihAsika yugamAM khAnadezano A pazcima bhAga moTe bhAge gurjaro sAthe sAMskRtika rIte joDAyelo che. tyAMnI gujaronI vasati e A hakIkatano poSaka ane nirNAyaka purAvo che. - svAbhAvika rIte ahIMnI kalA paNa gujarAtanA bIjA bhAgonI zailI sAthe joDAyelI maLavI joIe. A sAthe citramAM rajU kareluM lagabhaga savA be IcanuM zIsTa (bharata zilA) nAmanA pASANumAM kaMDAreluM eka prAcIna mastaka gujarAta ane pazcima khAnadezanA zi95nA itihAsamAM bahu ja agatyanI kaDI che. A mastaka sUrya athavA viSNunI pratimAnuM hoya ema lAge che, kemake A beu devatAone AvA UMcA Topa jevA banelA mukuTa jUnA zilpomAM jovA maLe che. pArasIonA pAgha jevA, paNa ethI saheja judA ghATanA, jo ke asala irAnI (pArasI) ghATanA A mukuTa athavA pAghanI racanA samajavA jevI che, sIdhA UbhA TopanI be bAjue pahela pADelA che temAM je UMcI jatI rekhAo dekhAya che te vAstavamAM agni-javAlAnI sUcaka che. A teja-javAlAyukta mukuTa e IrAnI asaravALo Topa che. Ane maLato paNa AthI jUnA ghATano Topa paherelI IndranI eka AkRti mathurAmAMthI maLelI che je I. sa.nA bIjA sakA lagabhaganI che, hAla mathurA myujhiyamamAM surakSita A IndranI AkRti prAcIna bhAratIya zi95nA abhyAsIone suvidita che. A IrAnI pAdha uparathI bhAratIya kalAkAroe judA judA ghATanA pAgha ane mukuTa banAvavA mAMDyA. UbhA pAghane lagabhaga goLane badale corasa athavA corasa jevA ane pUrA goLanI paNa pAsAdAra banAvI temAM gulAbanI suMdara AkRtio kotarI guptayugamAM viSNunA suMdara mukuTa banAvyA. Avo eka suMdara mukuTa paherelI jaina jIvantasvAmInI (mahAvIra svAmInI) dhAtupratimA vaDodarA pAse akoTAthI maLelI te DaoN. umAkAnta zAhe kumAra, Disembara, 1954nA aMkamAM prasiddha karelI che. A pratimA I. sa.nA pAMcamA saikAnI manAya che. ethI jUnuM eka mastaka kAravaNathI zrI. ramaNalAla nAgarajI mahetAne maLyuM che jenI mukhAka ghaDatarane prakAzAnA ahIM rajU karelA mastakanA ghaDatara sAthe ghaNuM sAmya che. kAravaNanA mastaka uparano mukuTa paNa A zailIno ane akoTAnA jIvantasvAmI karatAM kadAca jUno che. e mastaka zrI, mahetA prakAzamAM ANaze. eonA saijanyathI mane e mastakano abhyAsa karavAno avasara prApta thayo, tethI spaSTa thAya che ke prakAzAnuM A mastaka tema ja kAravaNanuM zrI. mahetAe zodhI kADheluM mastaka beu eka ja zilInAM ane lagabhaga eka ja samayanAM che. 2. citra mATe jao, Dr. J. Ph. VogenuM pustaka, La Sculpture de Mathura, Plate 39, figs. a and b. Page #228 -------------------------------------------------------------------------- ________________ prakAzAnuM eka prAcIna zilpa (pR. 73) [zrI. ma. sa. yunivarsiTinA purAtatva vibhAganA saujanyathI] Page #229 -------------------------------------------------------------------------- ________________ [pR. 76] zrI paMcAsarA pArzvanAtha mandiranI vanarAja cAvaDA tathA Tha. AsAkanI mUrtio [ArkioNlaoNjikala sarve oNpha inDiAnA saujanyathI] Page #230 -------------------------------------------------------------------------- ________________ prakAzAnuM eka prAcIna zilpa ( 7pa prakAzAnA mastaka uparano pA Ama to junA ghATano che paNa enA AgaLanA bhAgamAM pAna-ghATanuM je ratnacita padaka jaDeluM dekhAya che te guptayugathI jUnA samayamAM gaNI zakAya tema nathI. jayAre pAgha uparanI ADIavaLI cokaDIo darzAvatI kotarelI rekhAo pAgha uparanA jarIbharatanI sUcaka che, ane evA ghATa ApaNane I. sa.nA trIjA-cothA saikAnA zilpanI kArIgarI gaNavA prere che. bhavya ane bhAvavAhI mukhAkRti jANe deva tenA bhakta sAthe vAtacIta karI rahyA hoya eTalI jIvaMta che. samagra rIte vicArI jotAM, ane zilpanI utkRSTa kArIgIrI jotAM, A pratimA guptayugamAM, I. sa.nA cothA-pAMcamA saikAmAM ghaDAI hoya ema lAge che. A zilpanI zailI gujarAtanAM anya prAcIna zilponI zailI sAthe sIdho saMbaMdha dharAve che. gujarAtanAM prAcIna zilpa bahu ja thoDAM maLe che. hamaNAM "kumAra"mAMnI potAnI lekhamALAmAM ane e pahelAMnAM aMgrejI lakhANomAM . umAkAnta zAhe rajU karelAM guptakAlIna anya zilpo sAthe A mastakano abhyAsa karavAthI samajAze ke kSatrapAlanA aMtamAM (trIjA-cothA saikAmAM) mUkI zakAya evuM A mastaka, guptakAlIna keTalIka khAsiyato rajU karatuM hovAthI cauthA saikAnA aMtanuM athavA pAMcamA saikAnI zarUAta lagabhaganuM gaNavuM e yogya gaNAze- AmAM paNa, "kumAra" 1954nA Disembara aMkamAM, DaoN. umAkAnta zAhe rajU karelI bhinnamAlanI viSNupratimAnA mukuTa sAthe paNa A mukuTa sarakhAvavA jevo che. e * janma to 70 R RTH an, nAmathI In ja . je rI ituation: 1: illuL//ASI!ILHIBILI[NI][][I'MITitlNANalli Is No te | Tu IT. TIL E LINI WE '* -'* *"pamA , Lik , : 1:/+ + , ja Dili[Billllllllllll' | II Hillips b u ilt iAIma. iiii Page #231 -------------------------------------------------------------------------- ________________ zrI paMcAsarA pArzvanAthanA mandira viSenA keTalAka aitihAsika ullekho prA. bhogIlAla ja sAMDesarA, ema. e., pIeca. DI. [ pATaNanuM zrIpaMcAsarA pArzvanAthanuM mandira e gujarAtanuM eka mahattvanuM jaina tIrtha che. enA aneka jIrNoddhAra atyAra sudhImAM thayA che. lAkhonA kharce thayelA enA chellA jIrNoddhAra pachI emAM pratiSThAvidhi AcArya zrI vijayavalabhasUrinA pavitra haste thavAnI hatI. paNa vidhinirmiti kaMI judI hatI. e kArya thaI zake tyAra pahelAM ja AcAryazrI kALadharma pAmyA, ane pratiSThAvidhi teozrInA ziSya AcAryazrI vijayasamudrasUrinA haste thoDAka mAsa pahelA. saM. 2011nA jeTha zudi pAMcama, tA. 26mI me 1955nA roja thaI hatI. pATaNanA sthApaka cAvaDA vanarAje baMdhAvelA e mandira viSenA etihAsika ulekho paranI saMkalita noMdha AcAryazrI vijayavallabhasUrinA samArakarUpe prasiddha thatA A granthamAM samucita thaI paDaze ema mAnIne ahIM ApIe chIe. -- saMpAdako] aNahilavADa pATaNanA sthApaka vanarAje potAnA guru zIlaguNasUrinA AdezathI pATaNamAM zrIpaMcAsarA pArzvanAthanuM mandira baMdhAvyuM hatuM e ghaTanA ItihAsa prasiddha che. vanarAjano pitA paMcAsaramAM rAjaya karato hato, tethI A mandiramAM pratikita pArzvanAthanI mUrtine paMcAsarA pArzvanAtha nAma ApavAmAM AvyuM hoya, athavA keTalAka vidvAno mAne che tema, e mUrti paMcAsaramAMthI lAvIne navA pATanagara pATaNamAM pratiSThita karavAmAM AvI hoya. pATaNanI sthApanA saM. 802mAM thaI hatI, eTale tyAra pachI thoDA samayamAM A mandira baMdhAyuM haze ema anumAna karavuM vadhAre paDatuM nathI. e rIte gujarAtanAM jUnAmAM jUnAM, vidyamAna jaina maMdiromAMnuM eka tene gaNavuM joIe. jo ke vakhatovakhata tenA jIrNoddhAro thayA hovA joIe. vikramanA teramA zatakamAM maMtrI vastupAle karAvelA jIrNoddhAranI hakIkata tatkAlIna aitihAsika kAvyomAMthI maLe che. hamaNAM ja thayelA chellA chaddhAra pUrve je mandira hatuM tenuM sthApatya soLamAM saikAnuM jaNAtuM hatuM. vaLI A mandira sai pahelAM to jUnA pATaNamAM haze. tyAMthI e pratimAo Adi navA pATaNamAM kayAre lAvavAmAM AvyAM haze e viSe paNa kaMI AdhArabhUta mAhitI maLatI nathI. vanarAjanA guru zIlaguNasUri nAgendra ga7nA caityavAsI AcArya hatA ane paMcAsarA pArzvanAthanuM mandira sadIo sudhI nAgendra ganuM caica hatuM ema prApta ulekho uparathI jaNAya che. gujarAtanI aitihAsika rAjadhAnI pATaNanA itihAsa sAthe saMkaLAyeluM hoI A mandira eka viziSTa aitihAsika agatya dharAve che. eno sagasanna vRttAnta AlekhavA mATenAM koI sAdhano nathI. sAhityamAM ane utkIrNa lekhomAM je prakIrNa ullekho maLe che ene AdhAre ja A mandira viSe keTalIka mAhitI prApta thAya che athavA e paratve rasaprada anumAno thaI zake che. A mandira viSenA tamAma ulekho badhA upalabdha granthAdimAMthI khoLI kADhavAnuM maryAdita samayamAM zakaya nathI, paNa je ullekho maLI zakayA te kAlAnukramika saMdarbhamAM, yogya noMdha sAthe ahIM rajU karuM chuM. 1. haribhadrasUrikRta "candraprabhacarita' (saM. 1216 AsapAsa) paMcAsarA pArzvanAthanA mandira viSeno pahelo likhita ullekha, e mandira baMdhAvyA pachI lagabhaga cAraso varSa bAda maLe che. e ullekha bRhad gacchanA AcArya zrIcarinA ziSya haribhadrasUrinA Page #232 -------------------------------------------------------------------------- ________________ zrI paMcAsarA pArzvanAthanA mandira viSenA keTalAka aitihAsika ullekho prAkRta ' caMdraprabhacarita'mAMthI che. e ja granthakAranuM apabhraMza 'neminAthacarita - saM. 1216mAM racAyeluM che, eTale ukta caMdraprabhacarita * paNa e arasAmAM racAyuM haze. jo ke saM. 1223 pachI to e racAyuM nathI ja, kema ke e varSamAM lakhAyelI e kAvyanI tADapatrIya prati pATaNamAM saMdhavInA pADAnA bhaMDAramAM che. enI prazastinA ullekha pramANe, jayasiMhadeva ane kumArapAlanA maMtrI pRthvIpAle potAnAM mAtApitAnA zreya arthe paMcAsara pArzvagRhamAM maMDapanI racanA karAvI hatI---- jayasIhaeva-sirikumaravAlanaranAyagANa rajjesu / sirIpuhaivAlamaMtI avitahanAmo imo vihio // aha ninnayakArA viyajAliharagaccharisahajiNabhavaNe / jaya jagaNIe uNa paMcAsarapAsagihe // caDDAvalIyaMmi u gacche mAyAmahIe suhaheuM / ahilavAsyapure karAviyA maMDavA jeNa // ' arthAt zrIjayasiMhadeva ane kumArapAla naranAyakonA rAjyamAM zrI pRthvIpAla maMtrI avitatha nAmavALo thayo. potAnA pUrvaja) nimnaye karAvelA jAlihara gacchanA RSabhajanabhavanamAM tathA paMcAsara pArzvagRhamAM potAnA janaka ane jananInA (zreya) arthe tathA potAnI mAtAmahInA sukha arthe teNe caDDAvalI ( caMdrAvatI) ane aNuhilavADapuramAM maDapo karAvyA hatA. 2. arisiMhakRta ' sukRtasaMkIrttana ( saM. 1298 ane 1287 nI vacce ) arisiMha e gujarAtanA suprasiddha mahAmAtya vastupAlano Azrita kavi hato ane vastupAlanAM satkRtyo varNavatuM ' sukRtasaMkIrttana ' nAme mahAkAvya teNe raceluM che. enA pahelA sargamAM kavie cAvaDA vaMzanA rAjAono kAvyamaya vRttAnta Apyo che. AmAM khAsa noMdhapAtra to e che ke solaMkI ane vAghelA yugamAM racAyelAM aneka aitihAsika kAvyomAMthI mAtra arisiMhakRta ' sukRtasaMkIrttana ' ane udayaprabhasUriSkRta ' sukRtakIrtikallolinI'mAM ja cAvaDAono ullekha che; 'yAzraya' kAvyamAM gujarAtano itihAsa AlekhavAno rItasara prayatna karanAra AcArya hemacandre paNa cAvaDAonI vAta karI nathI. cAvaDAonI hakUmata pATaNa AsapAsanA thoDA pradeza upara ja hatI ane te kAraNe aitihAsika kAvyonA lekhakoe emane eTaluM rAjakIya mahattva nahi ApyuM hoya. e rIte sukRtasaMkIrtanamAM ApelI cAvaDAonI vaMzAvalI mahattvanI che. ' sukRtasaMkIrtana'nI racanA saM. 1278 ane 1287nI vacce kayAreka thayelI che.ra e kAvyanA prathama sarganA 10mA zlokamAM paMcAsarA pArzvanAthanA mandirano ullekha che, eTaluM ja nahi paNa e mandiranI tulanA paryaMta sAthe karI che, je enA zikharanI UMcAI darzAve che- aMtarvasadghanajanAdbhutabhArato bhU mI bhRzyatAditi bhRzaM vanarAjadevaH / paJcAsarAhUvanava pArzvajinezavezmavyAjAdiha citidharaM navamAtatAna 1. pATaNa bhaMDAranI sUci (gAyakavADjha orienTala sirIjha), pR. 255 2. juo mAruM pustaka Literary Circle of Mahamatya Vastupala, pR. 63 wy Page #233 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha vaLI e kAvyanA chellA sargamAM (zloka 2) vastupAlanAM bAMdhakAmo varNavatAM kartAe kahyuM che ke aNahilavADa pATaNamAM paMcAsarA pArzvanAthanA mandirano jIrNoddhAra karAvIne maMtrIe vanarAjanI vRddha thayelI kIrtine hastAvalaMbana ApyuM hatuM - paJcAsarA hvamaNahillapurIpurandhrIsImantaratnamivapArzvajinezavezma / uddhRtya yena yazasA janito jaratyA hastAvalambanavidhirvanarAjakIrteH // 3. udayaprabhasUrikRta "sukRtakIrtillolinI' (saM. 1277) nAgendragucchanA vijayasenasUri jeo vastupAlanA mAtRpakSe guru hatA temanA ziSya udayaprabhasarikata "sukatakannikalolinI" kAvya saM. 1277mAM vastupAle karelI zatruMjayanI saMdhayAtrA prasaMge racAyuM hatuM, ane vastupAla zatruMjaya upara baMdhAvelA maMDapamAM eka zilApaTTa upara kotarIne te mUkavAmAM AvyuM hatuM. 3 maMtrInAM sutonI prazastirUpe racAyelA A kAvyanA 14mA zlokamAM kavi kahe che ke gurjarabhUmirUpa sundarInA mukha samAna aNahilapuranA tilakarUpa A paMcAsara caitya vanarAje baMdhAvyuM hatuM, jenA zikharano UMco kalaza saMthAnA maNi jevo zobhato hato - sphUrjadgUrjaramaNDalAvanivadhUvaktropame'smin pure caitye kiJca vizeSakaM vyaracayat paJcAsarAhavaM nRpaH / yasyoccaiH kalazazcakAsti rucibhiH kiJcidvibhinnAmbarazyAmatvavyapadezakezapadavIsImantasImAmaNiH // 4, udayaprabhasUrikRta dharmAlyudaya mahAkAvya (saM. 1290 pahelAM) . uparyukta udayaprabhasUrie "dharmAlyudaya" athavA "saMghapaticaritra' nAme paMdara sarganuM mahAkAvya racyuM che. emAM maMtrI vastupAlanI saMghayAtrAnuM varNana hoI saM. 1277nI moTI saMghayAtrA pachI turata e racAyuM hoya e saMbhavita che, paNa saM. 1290 pahelAM to niHzaMka enI racanA thayelI che, kema ke e varSamAM khuda vastupAlanA hastAkSaromAM lakhAyelI enI tADapatrIya nakala khaMbhAtanA bhaMDAramAM che. e kAvyanI prazastimAM (zloka 7) nAgendra gacchanA AcAryonI guruparaMparA ApIne potAnA guru vijyasenasUri viSe kartA kahe ke teo paMcAsarA nAmathI oLakhAtA vanarAjavihAra tIrthamAM vyAkhyAno ApatA hatA - paJcAsarAhavavanarAjavihAratIrthe prAleyabhUmidharabhUtidhurandhare'smin / sAkSAdadhaHkRtabhavA taTinIva yasya vyAkhyeyamacyutagurukramajA vibhAti / / paMcAsarA pArzvanAthanuM mandira baMdhAyuM tyArathI nAgendra ga7nA AcAyono e sAtheno saMbaMdha jotAM A svAbhAvika che. vaLI paMcAsarAnuM mandira te ja vanarAjavihAra ema ahIM kartAe spaSTa kahyuM che, 3. e ja, pR. 71. Page #234 -------------------------------------------------------------------------- ________________ zrI paMcAsarA pArzvanAthanA maMdira viSenA keTalAka aitihAsika ullekho 79 vastupAle e mandirano jIrNoddhAra karAvyo hato eno ullekha paNa kAvyanA pahelA sarga(zloka 22)mAM che - aNahilapATakanagarAdirAjavanarAjakIrtikeligirim / paJcAsarAvajinagRhamuddaghe yaH kulaM ca nijam // 5. zrI paMcAsarA pArzvanAthanA maMdiramAMno saM. 1301 no zilAlekha A maMdiramAMnI vanarAjanI mUrti pAsenI Tha0 AsAnI mUrti nIce A prakAre zilAlekha che(1) saM. 1301 varSe vaizAkha sudi 9 zukre pUrvamaMDalIvAstavya moDhazAtIya nAgeMdra... (2) suta zre0 jAlaNaputreNa zre0 rAjukukSIsamudbhUtena Tha0 AzAkena saMsArAsAra... (3) yopArjitavittena asmin mahArAjazrIvanarAjavihAre nijakIrtivallIvitAna... (4) kAritaH tathA ca Tha0 AsAkasya mUttiriyaM suta Tha. arisiMhena kAritA pratiSThitA... (6) vadhe che paMcAsarthe zrIrApurArisaMtAne ziSya zrI... (6) devacandrasUribhiH // maMgalaM mahAzrIH / zubhaM bhavatu // A zilAlekhamAM paNa paMcAsarA tIrthano vanarAjavihAra tarIke ullekha che. paMcAsarAnA mandiramAM zIlaguNasUrinA ziSya devacandrasUrinI mUrti che. eka mUti vanarAjanA mAmA surapALanI gaNAya che, paNa AkhA ye mandiramAMnA bIjA koI lekhamAM paMcAsarA pArzvanAthanA mandirano ullekha nathI. emAM eka mAtra apavAda vanarAjanI mUrti nIcenA lekhano che. e zilAlekhamAM saM. 752 ane saM. 8parano nirdeza che, paNa enI lipi eTalI prAcIna lAgatI nathI. A uparAMta temAM saM. 1301 ane saM. 1417nA ullekha che ane eka sthaLe "mahamada pAsAha" ane "pIrojasAha'nI paNa vAta che. e mUrtinI nIce tathA tenI AsapAsa nIcenA paththara upara traNeka zilAlekho bhegA thaI gayA che ane ghasAyelA hovAne kAraNe te vizeSa durvAcya banyA che. pU. munizrI puNyavijayajI, sva. mohanalAla dalIcaMda desAI ane 5. lAlacaMda gAMdhIe e baMdha besADavA prayatna karyo che ane temaNe taiyAra karelI e lekhanI vAcanA nAgendragathvIya devendrasUrikRta "candraprabhacaritranI prastAvanA(pR. 11)mAM chapAI che. eno ekadeza nIce mujaba che - ...saM. 207...zrIpArzvanAthatye zrIvanarAga...rArA zrI hemu () zrImaLasvara rAvIyetana trA pi...ti zrIvanarAjamUrti zrIzIlaguNasUri sagaNe zrIdevacaMdrasUribhiH pratiSThitA saM. 1417 varSe A lekhamAMnuM pArzvanAtha caitya eTale "paMcAsarA pArzvanAtha tya' ema gaNavuM joIe. vanarAje baMdhAvelA aNahilezvara mahAdevanA mandira ("zavAyatana")nI paNa emAM nirdeza che. vanarAjanI mUrtinI pratiSThA devacandrasUrinA haste thaI hovAnuM emAM jaNAvyuM che ane tenI ja sAthe saM. 1417no ullekha che eno meLa besato nathI. A zilAlekhanI vadhAre sArI vAcanAnI hajI apekSA rahe che. ( 6 mesatuMgAcAryakRta "prabandhacintAmaNi (saM. 1361) gujarAtanA madhyakAlIna itihAsanA suprasiddha sAdhanagrantha "prabandhacintAmaNi anusAra, vanarAje zIlaguNasarine potAnA siMhAsana upara besADIne pratyupakArabuddhithI saptAMga rAjaya ApavA mAMDyuM, Page #235 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha paNa sUrie teno niSedha karyo; pachI sUrinA AdezathI vanarAje paMcAsarA pArzvanAthanuM caitya karAvyuM tathA temAM potAnI ArAdhaka mUrti paNa sthApita karI. 4 --- paJcAsaragrAmataH zrIzIlaguNasUrIn sabhaktikamAnIya dhavalagRhe nijasiMhAsane nivezya kRtajJacUDAmaNi tayA saptAGgamapi rAjyaM tebhyaH samarpayaMstairniHspRhairbhUyo niSiddhastatpratyupakArabuddhayA tadAdezAcchrIpArzvanAthapratimalaGkRtaM paJcAsarAbhidhAnaM caityaM nijArAdhakamUrtisametaM ca kArayAmAsa / (AcArya zrIjinavijayajInI vAcanA, pR. 13 ) prabhAcandrasUriSkRta ' prabhAvakacarita ' (saM. 1734)nA abhayadevasUricarita'mAM kahyuM che ke " nAgendragaccharUpI bhUmino uddAra karavAmAM AdivarAha samAna ane paMcAzraya nAme sthAnamAM AvelA caityamAM vasattA ( pazcAtrayAmidhasthAnasthita nRtyaniyAsinA )zrIdevacandrasUrie vanarAjane bAlyakALamAM ucheryo hato. vanarAje A nagara ( aNahilapura ) vasAvIne tyAM. navuM rAjya sthApyuM. e rAjAe tyAM vanarAjavihAra baMdhAvyo ane kRtajJatApUrvaka e guruno satkAra karyo '' (zloka 72-74). ahIM pazcAtrayAmiSasthAnasthita nRtya eTale pATaNanuM paMcAsarA pArzvanAtha caitya nahi, paNa paMcAsara gAmamAM ja AveluM caitya, ke jyAM e AcArye pATaNanI sthApanA pahelAM rahetA haze. pATaNanI sthApanA pachI vanarAje baMdhAvelo ' vanarAjavihAra ' e paMcAsarA pArzvanAtha caityanuM ja khIjuM nAma che e ' dharmAbhyudaya 'nA ullekhathI spaSTa che. A mandiramAM 40 AsAkanI mUrti nIceno zilAlekha paNa e sUcave che. * 7. jayazekharasUriSkRta ' paMcAsarA vInatI" (saM. 1460 AsapAsa ) saM. 1462mAM saMskRtamAM ' prabodhacintAmaNi ' nAme AdhyAtmika rUpakagranthi racIne pachI enuM chaTAdAra gujarAtI padyamAM 'tribhuvanadIpaka prabandha ' nAmathI rUpAntara karanAra aMcalagacchIya AcArya jayazekharasUrinuM sthAna jUnA gujarAtI sAhityanA sarvottama kaviomAM che. emaNe racelI keTalIka prakIrNa gujarAtI kAvyaracanAonI 21 patranI eka prAcIna hastaprata pU. munizrI puNyavijayajI ane pU. munizrI ramaNIkavijayajIe cANusmAnA bhaMDAramAMthI meLavI hatI. e pothInA pAMcamA patra upara ' paMcAsarA vInatI ' e nAmanuM paMcAsarA pArzvanAthanuM eka sundara saMkSipta stutikAvya che. A pahelAMnA, paMcAsarA pArzvanAthanA mandira viSenA ullekho, upara sUcavyA tema maLe che, paNa e viSenuM gujarAtI bhASAmAM A paheluM ja upalabdha stavana che. A stavana jayazekharasUrie pATaNamAM rahIne ja racyuM hoya e saMbhavita che. enI pahelI kaDI nIce mujaba cheH 66 sakhe pAsu paMcAsarAdhIza pekha, huu haryuM ketau na jANuOM sulekhauM, kiyAM pAzliSTha jami je puNyakAja, phaliyAM sAmaTAM deva dIi ti Aju.' 4. 'prabandhacintAmaNi - aMtargata keTalAka prabandhono Azare 400 varSe para thayelo saMkSepa 'purAtana prabandhasaMgraha'nA pariziSTamAM chapAyo che. temAM 'prabandhacintAmaNi'nA uparyukta vRttAntano sAroddhAra ApatAM kahyuM che (pR. 128)mAAryavatratA zrIvAkSetratimA dvaita nikhArASamUrtiyutaM pazcAsara ritam / Aje paNa A mandirane sAmAnya kholImAM ' paMcAsarA' nAme oLakhavAmAM Ave che te racyA sAthe sarakhAvI zakAya, Page #236 -------------------------------------------------------------------------- ________________ zrI paMcAsarA pArzvanAthanA maMdira viSenA keTalAka aitihAsika ullekho 81 8. siddhisUrikRta "pATaNa cityaparipATI (saM. 1576) pATaNanAM jaina mandironuM varNana karatI cAra prAcIna caityaparipATIo atyAra sudhImAM maLelI che, jemAMnI be-lalitaprabhasUri ane harSavijayakata-A pahelAM zrIhaMsavijayajI lAyabrerI, amadAvAda taraphathI prakaTa thayelI che. judA judA mahollA, zerIo, rAjamArgo ane parAMno tathA keTalIka viziSTa vyaktiono emAM nirdeza Avato hoI sthAnika ItihAsa ane bhUgoLa mATe e bahu agatyanI che. e cAramAM sauthI prAcIna upalabdha caityaparipATI siddhisUrinI che. enI nakala pU. munizrI ramaNikavijayajI pAsenI hastaprata uparathI meM karI lIdhI hatI. emAM 9mI kaDImAM nIce pramANe paMcAsarA pArzvanAthano ullekha che: madUkara manaha manoratha pUraI, pAsa paMcAsaraI bhAva vicUraI, sAra saMsAraI lemi." 9. siMgharAjakRta "pATaNa caityaparipATI" (saM. 163) A paripATInI hastaprata paNa mane pU. munizrI ramaNikavijyajI pAse jovA maLI hatI. emAM paMcAsarA pArzvanAthano tathA AsapAsanAM mandirono nirdeza kaDI 62thI 65 sudhImAM nIce pramANe che : paMcAsara zrIpAsa, AzApUraNa jinapratimA nava vAdII e, harakhyA hIyA majhAri, harakha bhavani jaI jina dekhI ANaMdiA e. 62 mUlanAyaka zrI Adi prathama tIrthaMkara, trAsI pratimA vAMdhII e, bhamatI mAhi deharI rUDI nirapII naI trIjaI deharaI AvIe e. 63 tihAM pratimA pAMtrIsa, cusavaDhA sU vAsapura nAyaka ghaNI e, cuthii jina ugaNIsa, pratimA pUcha mUlanAyaka mAhAvIra taNI e. 64 posAlamAhi deharU pAMcamU, jaInaI niraSI nemIsasa. e, tera pratimA tihAM vAMdI, pApa nikaMdInaI sevAI rAjalivara e." 65 e eka ja paTAMgaNamAM sattaramA saikAnA AraMbhamAM pAMca mandira hatAM. paMcAsarA pArzvanAthana mandira pachI 83 pratimAo sahita je AdinAthanA mandirano ullekha che te hAlamAM nathI. tapAgacchano upAzraya, je poLiyA upAzraya ke pozALa tarIke oLakhAya che, emAM te samaye neminAthanuM mandira hovAno ullekha che e noMdhapAtra che ane cityavAsanI paraMparAno dyotaka che. 10. lalitaprabhasUrikRta "pATaNa caityaparipATI" (saM. 1648) pUnamiyA gacchanA AcArya lalitaprabhasUrikRta cityaparipATImAM kaDI 18-20mAM pacAsarA pArzvanAthano tathA AsapAsanAM mandirono ullekha nIce pramANe che : paMcAsarai pATaki a7I e, dhuri vIra jinavara sAra tu; nava pratimA vadI karI e, vAsapUjaya jahAri tu. 18 satAvIsa biba tihAM namI e, paMcAra prabhu pAsa tu; avara sAta jinavara namuM e, vaMchita pUraI Asa tu. 19 RSabhadeharA hivai jina namuM e, daza vali bhamatI hoI tu; navaI ghare cha0 pAsa jina, trihatAlIsa biMba joI tu." 20 Page #237 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha A caityaparipATImAM "paMcAsara pATaka" arthAta paMcAsaravADo evo ulalekha mandironA A jUtha mATe che e dhyAna kheMce che. siMdharAjanI jema lalitaprabhasUrie paNa ahIM pAMca mandiro noMdhyAM che. jo ke siMgharAje pozALamAM neminAthanA mandirano ullekha karyo che te ahIM nathI ane tene badale navaI ghari-navA gharamAM pArva jinano nirdeza karyo che. navA gharano artha "navuM devagRha" laI e to e mandira siMgharAjanI kRti racAI (saM. 1613) tyAra pachI navuM banyuM haze ema kahI zakAya. vaLI e samaya daramiyAna pozALAmAMnI pratimAo anyatra sthApita karavAmAM AvI haze. ema na hota to lalitaprabhasUrie eno ullekha avazya karyo hota. 11. harSavijayakRta "pATaNa caityaparipATI (saM. 1729) AmAM paMcAsarA sAthenAM mandironuM varNana nIce mujaba che: prathama paMcAsare jaI e, tihAM prAsAda cAra, paMcAsara jinavara taNuM e, dekho dIdAra. 4 copAna biba tihAM ati bhalA e, valI hIravihAra, pratimA triNa sahaguru taNI e, mUrati manohAra, 5 tihAMthI RSabha jiNaMda namuM e, biMba para gaMbhAraI, ekaso biMba ati bhalA e, bhamatIe juhAraI. 6 vAsupUjyane dehare e, biMba traNa vakhANuM, mahAvIra pAse valI e, biMba cAra ja jANuM." 7 AmAM hIravihArano ullekha mahattvano che. chello jIrNoddhAra thayo tyAra pahelAMnA paMcAsarAnA mandiramAM pesatAM DAbI bAjue eka oraDI hatI ane temAM AcAryo vagerenI ja mUtio hatI. emAM mukhya vedikA upara hIravijayasUri, vijayasenasUri ane vijayadevasUri e tapagacchanA traNa prabhAvaka AcAyanI mUrtio hatI. A sthAna hIravihAra tarIke oLakhAtuM haze. emAM hIravijayasUrinI mUrti saM. 1662mAM tathA vijayasenasUri ane vijayadevasUrinI mUtio saM. 1664mAM pratiSThita thayelI che ema te sAthenA zilAlekho uparathI jaNAya che. AthI A pahelAMnI tyaparipATIomAM hIravihArano ulekha na hoya e samajAya evuM che. 12. "aho zAlaka boli varNaka A jUnI gujarAtI gadyamAM racAyeluM varNaka che. lipi uparathI anumAne sattaramA saikAmAM lakhAyelI jaNAtI enI hastaprata vaDodarAnA zrI AtmArAma jaina jJAnamandiramAMthI maLI hatI. vaDodarA yunivarsiTI taraphathI prakaTa thayela "varNaka-samuccayamAM A kRtino paNa samAveza thayelo che. emAM eka sthaLe aNahilapura pATaNanuM TUMkuM varNana che, ane temAM pATaNanA pramukha devAlaya tarIke paMcAsarAnA mandirano paNa ullekha che: te ahmAruM aNahIlapura pATaNa varNavuM. paNi kasU eka chi je aNahilapura pATaNa? sATa ghATe karI vicatra citrAme karI abhirAma, mahAmahocha bhalAM ArAma, paMcAsara pramukha deva devAlA, 5. zrI jinavijayajI-saMpAdita "prAcIna jaina lekhasaMgraha, bhAga 2 nuM, pa11-13, WWW.jainelibrary.org Page #238 -------------------------------------------------------------------------- ________________ zrI paMcAsarA pArzvanAthanA mandira vizenA keTalAka aitihAsika ullekho 83 je nagaramAMeI dAnazAlA, viSadhazAlA, dharamazAlA, gaDha maDha mandira prakAra, curAsI cuTAMnI haTazreNi, mAMhai vasta saMpUrNa varataI... 13. devaharSakRta "pATaNanI gajhala" (saM. 1866) kharatara gacchane muni devarSe saM. 1866mAM "pATaNanI gajhala" e nAmanuM eka sthalavarNanAtmaka kAvya racyuM che. gaI zatAbdIne pATaNanI sthAnika paristhiti, noMdhapAtra sthaLo tathA viziSTa vyaktio AdinI mAhitI mATe A racanA agatyanI che. enA aMtima padya-kalazarUpa chapAnI chellI be paMktiomAM nIce pramANe paMcAsarAnA mandirano ullekha che: pATaNa jasa kIdho pragaTa jihAM pAMcAsara tribhuvana dhaNI, kavi devaharSa mukhathI kahai kuzala raMgalIlA ghaNI." kalazamAM A rIte ekamAtra paMcAsarA pArzvanAthanA mandirano ullekha karyo che, e pATaNanAM jaina madiromAM enuM mahattva darzAve che. 14. "paMcAsarA pArzvanAtha stavana A nAmanI be saMkSipta bhASAkRtio jANavAmAM AvI che ane te banne vaDodarA jaina jJAnamaMdiramAM pU. munizrI haMsavijayajInA zAstrasaMgrahamAM (prati naM. 3394 ane 4515) che. banneya stavanomAM kartAnuM nAma ke rasthA saMvata nathI, paNa lipi uparathI so-doDhaso varSa pahelAM te lakhAyelAM jaNAya che. paheluM stavana "pAsa paMcAsara bheTyo ho, dUkha mecyo mujha ghara AMgaNe " e paMktithI tathA bIjuM stavana 'sukhakara zrIpaMcAsaro pAsa, pATaNapurano rAjIo' e paMktithI zarU thAya che. bannemAMthI koI khAsa etihAsika hakIkata maLatI nathI. A prakAranAM bIjAM paNa ratavano tapAsa karatAM maLI AvavA saMbhava che. 6. mArA vaDe saMpAdita, phArbasa gujarAtI sabhA saimAsika', eprila-sapTembara 1948mAM. = = Page #239 -------------------------------------------------------------------------- ________________ gujarAtanuM prathama ItihAsakAvya prA0 jayanta e. ThAkara, ema. e., kovindra ApaNA dezamAM prAcIna kALamAM AjanA jevI itihAsadRSTi khIlelI na hatI te doSa ApaNI sAme vAraMvAra dharavAmAM Ave che. prAcInonI ItihAsanI vyAkhyA bahu vyApaka hovAthI temAM pracalita AkhyAyikAo tathA paurANika kathAo paNa samAI jatI. A ja kAraNe rAmAyaNa ane mahAbhArata bahu daLadAra banelAM che. te vakhate caritragrantho paNa javalle ja lakhAtA, kAraNa ke dharmane bahu prAdhAnya maLavAthI camatkArika jIvananuM ja caritracitraNa karavAne yogya lekhAtuM. pAMcamI zatAbdInA mahAyaMso pachI cheka sAtamI sadInA bANanA pharSavaritamAM kAMIka aitihAsika tatva maLe che tema kahI zakAya. ArvaritanA caturtha ucchavAsamAM "nUrnara' zabdano sarvaprathama prayoga jovA maLe che. tyAM samrAT harSavardhananA pitA prabhAkaravardhanane "gUgaMra gAra: '--gujarAtane jAgaraNa karAvanAra--kahyo che. musalamAnonA samparka bAda, vikramanA dazamA zataka pachI ApaNe tyAM aitihAsika sAmagrI arpanArA prabandho racAvA lAgyA. veravikhera aitihAsika sAmagrIvALA AvA saMskRta, prAkRta tathA apabhraMzamAM lakhAyelA granthomAM bAramA zakatamAM racAyelI kAzmIrI kavi kalhaNakata rAtIi khAsa noMdhapAtra che; kema ke te bIjAnI mAphaka kevaLa stutithI nahi aTakatAM rAjAnAM dUSaNo paNa Alekhe che. agiyAramI sadImAM thaI gayelA, vimAdevaritanA racayitA, kAzmIranA kavi bihaNanA muvI nATano nAyaka gujarAtano rAjA ane prasiddha siddharAja jasiMhano pitA karNadeva solakI che ane tenA vikalpita vastumAM aitihAsika tattvo bIjarUpe maLe che. gujarAtane mATe e eka gauravano viSaya che ke bhAratanA bIjA koI paNa rAjavaMza karatAM gujarAtanAM 300 varSa jeTalA lAMbA zAsanakALavALA caulukyavaMzanA itihAsanI sAmagrI ativipula pramANamAM maLI zakI che tevuM DaoN. byulara jevAe paNa kabUla karyuM che. [juo "iDiyana eTivarI,' grantha 6, pR. 180] gujarAtanA itihAsanA AlekhananA viSayamAM vikramanA 12mA zatakanA uttarArdhamAM tathA 13mAnA pUrvArdhamAM thaI gayelA, gujarAtanA be mahAna rAjA siddharAja jayasiMha ane kumArapAlanA samakAlIna ane kalikAlasarvajJanuM biruda prApta karanArA mahAna jaina AcArya zrI hemacandrasUrinuM sthAna mokhare che. temaNe "gujarAtanA nAtha' siddharAja jayasiMhanI preraNAthI siddha karavAnu sina nAmaka nUtana saMskRta-prAkRta vyAkaraNa racyuM che, jenA ATha adhyAya che ane dareka adhyAya cAra cAra pAdamAM vaheMcAyelo che. A batrIse pAdane anta prazastino eka-eka zloka mUkI temAM gujarAtamAM caulukyavaMzanA sthApaka mULarAjathI mAMDIne potAnA samakAlIna ane ziSya kumArapAla sudhInA AThe rAjAonI kamabaddha nAmAvali ApelI che. A vyAkaraNanA niyamonAM te ja kramamAM udAharaNa ApavA arthe gujarAtanA A mahAna sAhityAcArye saMskRta-prAkRta dvayAzrayakAvyanI racanA karI che, jemAM uparinirdiSTa 32 zlokone vistArIne mUlarAja (vi. saM. 998thI 1053)thI kumArapAla (vi. saM. 1199thI 1229) paryantane itihAsa vaNI levAno prazasya prayatna karelo che. AmAM valabhIpuranA prakhyAta kavi bhakTi(Azare I. sa. 500 - 650)nA vyAkaraNakAvya rAvaNavadha athavA madivyanI sarasAI karavAno prayAsa hovAno saMbhava che. te game te hoya, Page #240 -------------------------------------------------------------------------- ________________ gujarAtanuM prathama itihAsakAvya paraMtu gujarAtano 230 varSane kramabaddha ItihAsa nidarzato A prathama ja grantha che, ane te dRSTie tenuM mUlya ghaNuM che. bIjI rIte paNa A kAvyanuM mahattva ghaNuM che. mUlarAja jyAre pATaNano adhipati thayo tyAre te pradeza to "sArasvatamavsTa tarIke ja oLakhAto hato. (mULarAjanA potAnA vi. saM. 1843nA dAnapatramAM paNa A ja nAma ApeluM che.) mUlarAja jayAMthI Avyo te rAjapUtAnAmAMnA zrImAlabhinnamAlanI AsapAsano pradeza tyAre "gurjaratra - gujharA - gurjaragherA " gaNAto. gurjarezvara mUlarAja sArasvatamAlano rAjA banyo te pachI gurjarezano pradeza te "guramaugDha-punarA-rAtra-guratA' gujarAta kahevAyo. Ama ApaNA pradezane "gujarAta" nAma paNa mULarAjanA samayamAM ja maLyuM. ('gujarAta viSe vize carcA mATe juo DaoN. bhogIlAla sAMDesarAkRta itihAsanI keDI' pR. 171-152). taduparAnta, A pradeza samRddhinI uccatama koTie paNa A solaMkIyugamAM ja - siddharAja ane kumArapAlanA zAsanasamayamAM - pahoMcelo. A rIte purANakathAnusAra jeno mULapuruSa brahmAnA culuka eTale khobAmAMthI utpanna thayelo manAya che te caulukya ke solaMkIvaMzano yuga gujarAtanA itihAsamAM sauthI vadhAre mahattvano yuga gaNAya, ane dayAzrayamahAkAvya paNa A ja yugano ItihAsa ApatuM hovAthI gujarAtanA itihAsanI dRSTie tenuM mahattva advitIya che. itihAsa ane vyAkaraNa e be Alambanone kAraNe A aThThAvIsa sarganA mahAkAvyane "TUthAzraya" nAma ApavAmAM AvyuM che. prathama vIsa sarganA saMskRta dayAzrayakAvyamAM mULarAja solaMkInI kArakirdIthI te kumArapAlanA zAsanakAla sudhIno itihAsa AlekhI ATha sarganA prAkRta dvayAzrayakAvyamAM kumArapAlanI adharI kathAnI pUrti karavAmAM AvI che. AthI prathama vibhAgane "vaiduryavarollIrtana" tathA dvitIya vibhAgane "kumArapArita" paNa kahevAmAM Ave che. have ApaNe A kAvyanuM saMkSipta vastunirIkSaNa karI laIe. pahelA sargamAM aNahilapATaka - pATaNa, rAjA mULarAja, prajAnI sukhasamRddhi tathA rAjA prajAprItinuM suMdara varNana ApI pachInA cAra sargamAM saurASTranA prajApIDaka grAharipu uparano mUlarAjano vijaya varNavyo che. A nimitte banne pakSe upasthita aneka rAjAonAM nAma ApavAmAM AvyAM che. grAharine tenI strIonI AjIjIthI AMgaLI kApI choDI mUkyo, jyAre teno mitra kacchano lakSarAja-lokakathAono lAkho phulANa-yuddhamAM haNAyo. chaThThA sargamAM aMga, vidhya, pADu, sidhu, vanavAsa (uttara kAnaDA), zarajAcala (devagiri), kolApura, kamIra (tenA rAjA mATe "vIra" zabda vApayoM che, zloka 23), kura ane pAMcAla (himAlayanI taLeTIthI cabala nadI sudhIno pradeza, jenI rAjadhAnI kAmpIlyanagaramAM hatI) jevA dUra-dUranA dezonA rAjAo taraphathI mUlarAjane caraNe AvelI viziSTa bheTonuM varNana che, je pachI lATanA dvArape mokalela niSiddha lakSaNovALA gajarAjane nimitta banAvI tenA upara yuvarAja cAmuDarAje meLavelo vijaya Alekhelo che. sAtamAM sargamAM kAzI tarapha jatA cAmukarAja(vi. saM. 1953thI 106)ne mAlavAnA rAjAe luMTatAM teno putra vallabharAja (vi. saM. 1066) tenI AjJAthI mAlavA prati prayANa kare che, paraMtu mArgamAM ja zItaLAnA asAdhya vyAdhithI tenuM mRtyu thAya che ane e vAta chupAvI sainya pAchuM phare che. vallabharAja pachI rAjyArUDha thayelA tenA bhAI durlabharAja (vi. saM. 1066-1078) sAthenA mAravADa (nara) nA rAjA mahendranI bahena durlabhadevInA svayaMvaralagnanuM tathA te nimitta durlabharAjanA bIjA ghaNA rAjAo sAthenA yazaHprada yuddhanuM varNana paNa A ja sargamAM Ave che. Page #241 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha AmA sargamAM durlabharAjanA nAnAbhAI nAgarAjanA putra bhImadeva ke bhImarAja (vi. saM. 10781120)nA yazasvI ane nItimaya zAsananuM tema ja parAkramI sindhurAja hakSukane teNe dhanvayudda karI harAvelo tenuM sundara Alekhana maLe che. sivijaya pachI navamA sargamAM bhImadeva cedi (madhyapradeza) tarapha vaLyo, parantu tenA dUta dAmodara dvrArA (karNATaka, gujarAta ane cedi traNee sAthe humalo karI harAvelA) mAlavapati bhojanI suvarNaMmapikA ane bIjAM najarANAM mokalI cedirAje sandhi karI lIdhI. parAkramI bhIma pachI tenA jyeSTha putra kSemarAje rAjya na ravIkAratAM nAnA karNarAja(vi. saM. 1120 - 1150)ne gAdI maLe che. karNa ane dakSiNamAM AvelA candrapuranA jayakezInI putrI mayaNullAdevI(mInaLadevI)nA citradarzanathI udbhavelA premalagnanuM atisundara citraNa paNa A ja sargamAM Ave che. dazamA sargImAM karNarAjanA tapathI prasanna thaI zrIlakSmI pratApa tema ja putra mATe varadAna bakSe che, ane 11mAmAM " gujarAtano nAtha " jayasiMha (vi. saM. 1150-1199) zAsaka bane che. 3 bAramA sargamAM zrIsthaLa(siddhapura)nA brAhmaNone parezAna karanAra rAkSasarAja (kharI rIte bhillurAja) barbaraka sAthe dvandvayuddha karI jayasiMha tene potAno dAsa banAve che ane tene zrIsthaLano ja rakSaka sthApe che. " bAbarA bhUta" tarIke lokapravAdamAM khyAti pAmelA e bhillurAjanA camatkArono paNa kavi ahIM paricaya karAve che. teramA sargamAM bIjo eka rasika prasaMga varNavelo che. mahArAjA jayasiMha rAtre vikramanI mAphaka, veSaparivartana karIne prajAnAM sukhaduHkha tathA vicAro jANavA nIkaLI paDato. eka rAtre koI strInA karuNa zabdo tene kAne paDatAM te te bAju gayo ane pRcchA karatAM A pramANe jANavA maLyuM : pAtAlamAM nAgalokanI bhogavatI nAmanI nagarImAM vAsukino mAnIto nAgarAja ratnacUka raheto hato. tenA putra kanakacUDa nAge eka vakhata potAnA sahAdhyAyI damana sAthenA vAvivAdamAM patnIne hoDamAM mUkI. ahIM teNe bhUla karelI ane svAbhAvika rIte ja damana lavalInI velIne hemantaRtumAM puSpo Ave che tevuM pratyakSa khatAvI jItI gayo. chatAM kanakacUDa pAse patnInI muktino eka upAya hato. ghaNA samaya pahelAM varuNanA varadAnane pratApe hullaDa nAmanA phaNIe pAtAlalokane jalamAM DubADavAno vicAra karelo, jethI gabharAyelA nAgo tene zaraNe gayelA ane hullaDaeN zAsana pharamAveluM ke prativarSa uttarAyaNe eka eka nAge kAzmIramAM kAyama rahetA potAnI stutipUjA karavA AvavuM. te bAda himathI durgama tevA kAzmIra dezamAM hullaDa cAlyo gayo ane pUrve ' samagra pRthvIne paNa ukheDI nAkhIe ' evAM baNugAM phUMkanArA soM hullaDanA kopanA bhayathI dara varSe vArA pramANe niyamita rIte tenI pUjA arthe javA lAgyA. A varSe damanano vAro Avyo hato; eTale himanA dAhathI bacavA teNe kanakacUDa pAse zarata mUkI ke jo te tene himanna USa lAvI Ape to pote tenI patnIne paNamAMthI mukta kare. AthI chello dAva ajamAvavA kanakacUDa pATaNa Avelo ane eka UMDA kUvAmAthI USa lAvavA te temAM paDavA jato hato, paraMtu te aMdhAro kUvo vamukhI makSikAothI vyApta hovAthI temAMthI jIvatA pAchA AvavAnI AzA rakhAya tema na hatuM, tethI tenI patnI paNa sahagamana karavA tatpara thaI hatI ane potAne na vAravA patine vinavatI hatI. A vRttAnta sAMbhaLI AzvAsana ApI bAhoza rAjA jayasiMhadeve kAMThA paranA venasanRkSane vegapUrvaka mAravA mAMDayuM. tenA avAjathI kUvAmAMthI mAkhIo ekadama UDI upara AvatI rahI. pachI Page #242 -------------------------------------------------------------------------- ________________ gujarAtanuM prathama itihAsakAvya 7 nirmakSika banelA kUvAmAM rAjAe vinAvilaMbe jhaMpalAvyuM ane USano ghaDo (vaTI) bharIne tatkALa bahAra kUdI Avyo, ane Utha sAthe te nAgadampatIne barbarakAdinA rakSaNa nIce pAtAlamAM mokalI dIdhuM. (kakna ane vinatAnI paurANika kathA ahIM sarakhAvavA yogya che. nAga loko sAtheno gujarAtano aitihAsika saMbaMdha paurANika jevA lAgatA A kathAnaka dvArA varNavAyo che ema samajavuM ) caudamA sargamAM paNa camatkArakathA Ave che. yoginIonA camatkArane na gaNakAratAM potAnI pratimA banAvI kAmaNapUrvaka tene bALI nAkhavAne pravRtta thayelI bahurUpI yoginI kAlikAne harAvI karmavIra jayasiMhe mALavAnA vidyApremI rAjA yazovarmA upara cirasmaraNIya vijaya prApta karyo ane ane paMdaramAM sargamAM te bhagavAna somanAthanI kRpAthI suvarNasiddhi meLavI "siddharA" banyo. kedAranAthanA mArgane teNe durasta karAvelo, zrIsthaLamAM rUdramahAlaya tathA jaina cele baMdhAvelAM, pATaNamAM sahastraliMga taLAva ane jaina tathA jainetara mandiro baMdhAvelAM, saurASTramAM siMhapura(zihora)nI sthApanA karelI-A badhI vigata paNa A sargamAM maLe che. soLamA sargathI kumArapAlanI kathA zarU thAya che ane traNa sargamAM sapAdalakSa (ajamera)na, AnarAje tenA hAthe khAdhelI hAranuM manohara varNana ApeluM che; jyAre ogaNIsamAM sargamA kumArapAla Anna (arNorAja)nI putrI jahRNAne pATaNamAM paraNe che ane teno brAhmaNa senApati kAka--zrI munazInI navalakathAomAM amara banelo maMjarIpati kAka-avantinA ballAla 5ra vijaya prApta kare che. svAbhAvika rIte ja ubhayapakSastha bIjA aneka rAjAono ullekha ahIM maLe che. Aje paNa gujarAta upara jenI asara che te kumArapAlanI prakhyAta manorighoSaLAnuM vizamAM sargamAM vistRta varNana ApeluM che. AmalakaikAdazI(phAlgana zukla 11)nA vaiSNava parvanA divase traNa-cAra dIna pazuone khATakIne tyAM vecavA kheMcI jatA eka mANasane joI dayArda banelA te mahArAjAe mRSAbhibhASaNa, paradAragamana, jaCvadha, mAMsabhakSaNa ane madyapAnano niSedha pharamAvyo teTaluM ja nahi, paNa tethI jene nakasAna thAya tema hatuM tevA badhAne traNa traNa varSa cAle teTaluM dhAnya ApyuM jethI potAnI AjJAno kaDaka amala thAya. taduparAnta, eka madhyarAtre koI sundarInuM karuNa rudana sAMbhaLI rAjA te tarapha gayo to eka vRkSa sAthe pAza bAMdhI te AtmahatyAnI taiyArI karatI hatI. pRchA karatAM jaNAyuM ke te yuvatInA putra tema ja pati gujarI javAthI niyama mujaba tenuM saghaLuM dhana rAjAne jaze ane tethI te sAva nirAdhAra thaI jatAM AtmahatyA e ja tenA mATe ekamAtra mArga hato. kRpALu rAjAe tene AzvAsana ApyuM ke "rAnA teDartha na rahatA hatA"--"A rAja tAruM dhana nahIM laI le, nahIM laI le"--ane vinAvilaMbe aputramRtadhana parano rAjayano haka uThAvI lIdho. A rIte madhyayugamAM samAjasudhAraNAno navo cIlo pADanAra ane kedAraprasAda tathA somanAthamandirano jIrNoddhAra karAvI svapnAdezAnusAra gUrjarapura-pATaNamAM kumArapAlezvaranI sthApanA karanAra ja pArzvanAthanAM cayo baMdhAvanAra lokapriya rAjA kumArapAlane A pramANe AzIrvAda ApI saMskRta dvayAzraya kAvya pUruM thAya che. AyuSmAn bhava bhUpatA 3 i ajaya 3 () zAntyA 3 subuddhA 3 vRSI (3) J jiSNA 3 vUrja tadai 4 ndave jaya ciraM caulukyacUDAmaNe / kSmAnRNyIkaraNAtpravartaya nija saMvatsaraM cetyRSi vAghoSatsu sadA nRpaH padavidhiryadvatsamarthobhavat // 10 // arthAta- "he rAjA ! tuM AyuSmAna thA. he subuddhi! zAtimAM tuM RSiothI paNa caDhI jA. he jigu! tuM balii bana. he candravaMzI ! he caulukyacUDAmaNi! cirakAlaparyanta vijayI thA ! ane pRthvIne Page #243 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha raNamukta banAvIne potAno saMvatsara pravartAva"--A pramANe RSio jyAre ghoSaNA karatA (AzIrvacana uccAratA) hatA tyAre rAjA (kumArapAla), jema koI paNa pada hamezAM sama-artha-artha sAthe ja yojAya che tema, samartha-zaktisaMpattivALo-thayo. prAkRta dvayAzrayakAvya kumArapAlanI A adhUrI kathA pUrI kare che. prathama pAMca tathA chaThThA sarganA pUrvAdhemAM pATaNanuM, rAjA tathA prajAnI samRddhinuM, mandiro tathA savArInI jAhojalAlInuM ane rAjAnI udAratA tema ja bhakita ityAdinuM varNana maLe che. chaThThA sarganA uttarArdhamAM koMkaNane malilakArjuna uparanA kumArapAlanA vijaya uparAnta mathurA, cedika dazArNa, kAnyakunja, magadha, gaDa, sindha, zrInagara, tiliMga, kAMcI vagere uparanI tenI sattA AlekhelI che. chaThThA sargamAM jaMgala(jagala)nA rAjAe karelI stuti suNI sUtelo kumArapAla sAtamAmAM jAgrata thaI kartavyacintana kare che ane ane AThamA sargamAM, tenI vinatithI, zrIdevI sarasvatI dharmopadeza Ape che. uparanA avalokana parathI gujarAtanI ANa keTalA dUra-dUranA pradezomAM vartatI hatI teno khyAla Ave che. hemacaMdrAcAryanI bIjI atibahadu kati triSaSThirAtriApuruSaratamAtranA dazamA parvanA cothA sargano bAvanamo zloka kumArapAlanA gujarAtanI zAsanasImAM A pramANe jaNAve che : "sa kauberImAturuSkamaindrImAtridazApagAm / yAmyAmAvindhyamAvArdhi pazcimAM sAdhayiSyati // " arthAt - "te (kumArapAla) uttara dizAne turkasImA sudhI, pUrvane gaMgAparyanta, dakSiNane vidhyAcaLa sudhI ane pazcima dizAne samudra sudhI sAdhaze-jItaze." ahIM "sAdhaSyiti' e bhaviSyakALa vAparelo che tenuM kAraNa e che ke A zloka bhagavAna mahAvIranA mukhamAM bhaviSyavANanA rUpamAM mUkelo che. A saMkSipta avalokana parathI jaNAya che ke evA keTalAka prasaMgo che je anya prabandho tema ja utkIrNa lekho dvArA siddha thaI cUkelA che ane chatAM yAzraya jevA samakAlIna granthamAM nirdeza paNa pAmatA nathI. te ja pramANe bIjA paNa evA prasaMgo dvayAzrayamAM maLe che-vizeSataH camatkArayukta-jene itihAsa sAthe bahu saMbadha na hoI zake. mULarAjano cAvaDAo sAtheno saMbaMdha, teno zAkabharI(ajamera)nA vigraharAjane hAthe thayelo. parAbhava, mALavAnA bhoje bhImane ApelI hAra, nAla(nADola)nA aNahIla-ahilane hAthe bhImadevano parAjaya, bhImanA ja samayamAM thayeluM mahamUda gajhanavInuM suprasiddha somanAtha-AkramaNa, mALavA ane zAkasmarInA rAjAoe karelo karNano parAjaya, ane siddharAjanA zAsanakALa daramyAna kumArapALanI varSonI rakhaDapaTTI - jevA prasaMgono nirdeza paNa A kAvyamAM maLato nathI. je vaMzanuM pote ukIrtana kare che tathA je kulanA rAjAnA protsAhanathI grantha racAya che, tene kalaMkarUpa lAgatA prasaMgono samAveza potAnI kRtimAM na karavAno kavino hetu A maunanA mULamAM hoI zake. saMskRta dvayAzrayakAvyano gujarAtI anuvAda I. sa. 1893mAM prakaTa thayelo. anuvAdaka zrI maNilAla nabhubhAI trivedI evo tarka kare che ke mahamUdanA somanAtha AkramaNanI vAta musalamAnoe upajAvI kADhI paNa hoI zake. "bhAratameM aMgrejI rAja"nA prakhyAta lekhaka paM. sundaralAlajIe paNa evuM anumAna kareluM che. paraMtu evI zaMkA lAvavAnuM koI kAraNa nathI. vi. saM. 1225mAM kumArapAle somanAthanA pAzupatAcArya bhAvabahaspatinI dekharekha nIce somanAthanA mandirano jIrNoddhAra karAvelo. Page #244 -------------------------------------------------------------------------- ________________ gujarAtanuM prathama itihAsakAvya te nimitte AlekhAyelI somanAthanI bhAvabRhaspatinI prazastimAM bhImadeve paththaranuM mandira baMdhAvyAnuM spaSTa kathana che. pahelAMnuM lAkaDAnuM mandira mahamUde toDyA pachI A paththaranuM baMdhAvyuM hoya tema kema na bane? mahamUdanA samakAlIna abbara nI uparAnta 14mA zatakanA prAraMbhamAM thaI gayelA zrIjinaprabhasUri paNa temanA vividhatIrthasthamAM somanAthakhaMDanano ullekha kare che. A viSayamAM mALavAnA prakhyAta kavi dhanapAlano paNa Teko maLe che evuM munizrI jinavijayajIe "jainasAhityasaMzodhaka"nA trIjA granthamAM siddha karyuM che. te ja divasomAM (11mI sadInA anna ane 12mInA prAraMbhamAM) thaI gayelA A kavie svaracita racapuramabdananA zrI mahAvIra-3tsAmAM mahamUdanA parAkramanI noMdha karI che, je somanAtha-AkramaNane kalpita mAnanArane sacoTa javAbarUpa thaI paDaze: juo teno trIjo ja zloka : bhaJjaviNu sirimAla desu anu aNahilavADauM caDDAvali soraDDa bhaggu puNu deulavADauM / somesaru so tehi bhaggu jaNayaNaANaMdaNu bhaggu na siri saccauri vIru siddhatthaha naMdaNu // ahIM spaSTa rIte kahyuM che ke sirimAla-zrImAla-bhinnamAla, aNahilavADa (pATaNa), caDDAvali candrAvatI (AbunI taLeTImAM AveluM), soraTha, delavADA ane somesaru-somezvara-zrI somanAtha bhAMgyAM na bhAMgyuM eka siri saccauri-zrIsatyapurI-sAcora, hemacandrAcArya jevA samartha lekhake AvA moTA banAvano nirdeza paNa karyo nathI te mATe upara kAraNa ApyuM che. dilhInA rAjA vrajadeve bhIma ane bIjA rAjAono sahakAra meLavI, nAsatA mahamUdanA pAchalA lazkarane harAveluM ane thANezvara vagere kabaje karI lIdhelA. dayAzrayanA AThamA sanA zloka 40thI 125 sudhI bhIme silvarAja mukane harAvelo tenuM vistRta varNana ApeluM che. vrajadevanA sahAyaka anya rAjAonA turuSkavijayanuM kathana utkIrNa lekhomAM maLe che. AthI anumAna thAya che ke dvayAzrayanuM A varNana te uparanA samUhavijayanuM haze. rANakadevI tathA jasamAnA pracalita prasaMgo paNa upara darzAvelA kAraNe ja nahIM ApyA hoya. chatAM mAlavAvijayanuM varNana to che ja, jene ukIrNalekhomAMnA "mantanAtha" birudathI Teko maLe che ane siddharAjanA ja vi. saM. 1196nA dohadanA lekhana spaSTa zabdo che keH "zrI jayasiMhadevo'sti bhUpo gUrjaramaNDale / yena kArAgRhe kSiptau surASTramAlavezvarau // " arthAta-"gUrjaramaNDalamAM zrIjayasiMhadeva rAjA che jeNe surASTra (saurASTra) tathA mAlavAnA rAjAone kArAgRhamAM nAkhyA che." vaLI dvayAzrayanA 15mA sargano 97mo zloka kahe che ke saurASTramAM zatruMjaya parvata pAse teNe siMhapura (zihora) vasAvyuM "so'tra saupanthya-sAMkAzya-sautaGgamipuropamama / sthAnaM siMhapuraM cakre dvijAnAM maunicittijit / / " arthAta "te manicitteijit (rAjA)e ahIM (zatruMjaya pAse) sapathya, sAMkAzya tathA sautaMgami nagaro jevA (samRddha) siMhapuranI sthApanA karI." A ja samaye teNe siMhasaMvatsara pravartAvyo haze. Page #245 -------------------------------------------------------------------------- ________________ 90 AcArya vijayavallabhasUri smAraka graMtha kUA. 15. 10mAM bhagavAna somanAthanuM kRpAvacana che ke : 66 'kSmAnRNyAyAdhunA svarNasiddhayA tvaM bhava siddhirAT // " arthAt " have pRthvIne aTTaNI karavA mATe (matta) suvarNasiddhi vaDe tuM (saMvatsara pravartAvanAra) siddhirAja thA." te ja pramANe vaDanagaraprAkAraprazasti (vi. saM. 1208)no 11mo zloka paNa kahe che ke : "sadyaH siddharasAnRNIkRtajagadgItopamAnasthiti-- rjajJe zrIjayasiMhadevanRpatiH zrIsiddharAjastataH // " arthAt " tatkALa sidgharasa vaDe RNamukta karAyeluM jagat jenI upamAnasthiti gAya che (prazaMse che) tevo zrIjayasiMhadeva rAjA pachI zrIsiddharAja banyo." Aje vadhAre pracalita thayelA tenA " siddharAja " nAma pAchaLa A rahasya che. saurASTramAMnA mAMgaroLano vi. saM. 1202no utkIrNa lekha siMhasaMvat 32 Ape che. bhImadeva khajAnuM vi. saM. 1264nuM tAmrapatra siMha saM. 93 Ape che. A gaNatarI mujaba vi. saM. 1170thI siMhasaMvatsara zarU thayo gaNAya. itihAsavidonuM mAnavuM che ke A saMvatnuM pravartana siddharAjanA saurASTra-vijayanI smRtimAM thayuM haze. vijayasenasUrinA AzApallI gAmanA AzAbhIlane chatI karNadeve kocharaba devInuM mandira, karNasAgara taLAva ane karNezvara mahAdevanuM mandira baMdhAvI karNAvatI zahera vasAveluM te hakIkata paNa yAzrayamAM jatI nathI. A karNAvatImAMthI AjanuM amadAvAda vistaryuM. (vizeSa carcA mATe juoH 10 ratnamaNirAvanuM 'gujarAtanuM pATanagara amadAvAda '). somezvara (I. sa. 1179-1262)nI nItinAmuvI tema ja samakAlIna revantarirAmumAM paNa sidgharAjanA kheMgAra paranA vijayano spaSTa ullekha che. zAkambharI (ajamera)nA Anna (aNaurAja) paranI jayasiMhanI chata viSenA hemacandranA mauna mATe evo lUlo bacAva karI zakAya ke pAchaLathI tene siddharAje potAnI putrI kAMcanadevI lagnamAM ApelI. bIjA vijyonI mAphka zAkamplarIvijayanuM sUcaka biruda pote dhAraNa karyuM nathI tethI sva. durgAzaMkara zAstrI mAne che ke A moTo vijaya nahIM hoya paNa maitrIsthApanA haze. chatAM mULarAje AbunA paramAra dharaNIvarAhane parArata karelo tenA anulekha mATe koI kAraNa jaDatuM nathI. ane A eka mahattvano banAva gaNAya, kemake tyArathI Ayupradeza gujarAtanA zAsana nIce Avyo. vaLI vaMzAvali barAbara ApI hovA chatAM kAlakrama to koI sthaLe Apelo nathI. itihAsanI dRSTie A moTAM dUSaNa lekhAya. paraMtu ApaNe e bhUlavuM na joIe ke hemacandrAcAryano hetu kevaLa itihAsa AlekhavAno nathI; paNu mahAkAvyanAM lakSaNo lakSamAM rAkhI, te pramANenAM Avazyaka varNano vagere mUkI, potAnA vyAkaraNanA niyamonAM udAharaNo ApatuM mahAkAvya racavAno ane temAM zakya teTalA aitihAsika prasaMgone sAMkaLI levAno ja che. e paNa noMdhavuM joie ke bahu lAgavagavALA, pratyakSa jonAra tathA rAjya-daphataro vagere dvArA pUrvanI hakIkata meLavavA zaktimAna evA hemacandrAcArye rajU karelI vigato ativizvasanIya che. camatkAro ane alaMkAro to kAvyamAM hoya ja. vikramanuM anukaraNa karanAro mahattvAkAMkSI siddharAja jAte paNa potAnA viSe yoginIo ityAdinI adbhutarasabharapUra AkhyAyikAo pracalita kare te paNa samajI zakAya tevI vAta che. cAzrayamAM jete Page #246 -------------------------------------------------------------------------- ________________ gujarAtanuM prathama itihAsakAvya hatuM. rAkSasa kahyo che te billarAja marmaraka te pachI eka ja sakAmAM " khAkharo bhUta " banI jAya che te somezvara (I. sa. 1179-1262)nI prItikaumudImAMnA nIcenA uddaraNa parathI spaSTa thaze : " zmazAne yAtudhAnendraM baddhvA barakAbhidham / siddharAneti rAnenduo no rAnAnithu ||" 28. arthAt - " barbaraka nAmanA smazAnamAMnA moTA bhUtane khAMdhIne te rAjacandra rAjAonI paMktiomAM ' siddharAja ' banyo. "" tAmrapatromAM siddharAjane varyaniSNu evuM vizeSaNa lagADAyeluM hovAthI A prasaMga bahu moTo gaNAto hovo joIe. t potAnA vi. saM. 1256nA bhAdrapada amAsa vAra maMgaLanA pATaNanA tAmrapatramAM bhImadeva bIjo potAne " aminasiddhAna " kahevarAve che. A pachInAM paNa keTalAMka tAmrapatromAM A biruda maLe che. AthI samajAya che ke mAtra 50 ja varSamAM jayasiMha siddharAja caulukyavaMzano anukaraNIya Adarza rAjA gaNAvA lAgelo. A kAvyamAM varNavelA mULarAjanA saurASTravijaya tathA tenA ja zAsanakALa daramyAna cAmuNDarAjanA lATaviyane sva. durgAzaMkara zAstrI kalpita mAne che; parantu sva. rA. cu. modIe Ano sacoTa uttara Apelo che. mULarAja pachI bhImadeva sudhI koie saurASTra para AkramaNu karyAnuM kathana maLatuM nathI; jyAre somanAthanI bhAvabhRhaspatinI prazastimAM paNa bhImadeve somanAthanuM paththaranuM mandira baMdhAvyAno spaSTa ullekha che, te ApaNe AgaLa joI gayA. te ja rIte cAmuNDarAjathI karNadeva sudhInA koI gurjarezvare lATa tyAnuM sUcana kyAMya maLatuM nathI; jyAre karNanuM vi. saM. 1131nuM navasArInuM tAmrapatra tenI lATa paranI sattAnuM sUcaka che. AthI A prasaMgone satya mAnavA paDe che. upara utArelA saMskRta yAzrayanA chellA zlokamAM RSio caulukayacUDAmaNi rAjA kumArapAlane pRthvIne aTTaNI karI svakIya saMvatsara-pravartana mATe Adeza - AzIrvAda Ape che. triSTizALApuruSa patinA 10mA parvanA 12mA sarganA 77mA zlokamAM zrI mahAvIrasvAmInA mukhamAM mUkelI bhaviSyavANI paNa kahe che ke Co 'dAyaM dAyaM draviNAni viracayyA'nRNaM jagat / aGkayiSyati medinyAM sa saMvatsaramAtmanaH // " arthAt - " te (kumArapAla) dravya ApI ApIne jagane RNamukta karIne pRthvI upara nija saMvatsara AMkaze ~ pravatAvaze. ' - " zrI jaina satyaprakAza 'nA 93mA aMkamAM munizrI puNyavijayajIe zatruMjayanI comukhajInI dUkanA mULa mandiranA daravAjAnI DAbI bAjunI eka dhAtupratimA uparano lekha prakAzita karelo, jemAM " zrIsiddhademavumAr sa 4 " ApelI che. hemacandrAcAryanA potAnA miyAnajintAmaLi' kozamAM eka sthaLe (6. 171) ' saMvat 'no artha samajAvatAM kahyuM che keH da 'yathA vikramasaMvat siddhahemakumArasaMvat " AthI vizeSa prakAza A viSaya para adyaparyanta paDyo nathI, parantu kumArapAlanI nUtana saMvatsara pravartAvavAnI tIvra icchA phalIbhUta thaI haze, jene pariNAme siddharAja, hemacandrAcArya ane kumArapAla e traNe vibhUtionAM nAmathI aMkita A saMvatsara zarU thayo haze. Page #247 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha - TUMkamAM, dvayAzrayamAM Avelo koI aitihAsika prasaMga upajAvI kADhelo - kalpita nathI. UlaTuM, anya prabandho uparAnta puSkaLa utkIrNa lekho ane tAmrapatroe hemacandra ApelI hakIkatane puSTi ApelI che. caulukyonI yAzrayamAMnI vaMzAvali paNa A lekhomAM te ja kramamAM jovA maLe che. ane aitihAsika prasaMgono nirdeza yAzrayakAvyamAM nathI karAyo, temAMnA keTalAka mATe kadAca maukhika AkhyAyikAo uparAnta vizeSa sabaLa purAvA maLyA na paNa hoya. jo tema ja hoya, to te kavinI sajAgavRtti ja sUcave che. svara0 cumodI kahe che tema, zrI hemAcArya A kAvyamAM purAvA vinAnI vigato tyajIne tathA kevaLa AkhyAyikAone vinA saMzodhane nahi svIkAratAM, eka sAcA ItihAsakArane zobhe tema, yogya tulanApUrvaka aitihAsika prasaMgone saMgrahyA che. dA. ta. mALavA para caDhelA vallabharAjane mArgamAM ja mRtyu pAmelo na varNavatAM mALavA para vijaya meLavI pAcho Avato cItarI kavi kAvyane opa paNa ApI zakata, paraMtu hakIkatane pheravavAnuM A saMyamI AcAryane rucyuM nathI. jayAre jayasiMhasUri(I. sa. 136 6)e to potAnA kumArapakvaritamAM cAmuNyarAjanA hAthe mAlavapati sidhurAjane haNAvyo che ! AvI jhINI bAbato paNa thAzayamAMcanuM mahatva vadhAre che. tatkAlIna gujarAtanI samAjasthiti tathA saMskRti upara paNa A kAvya ghaNo prakAza pADe che, je eka svataMtra nibandha mAgI le che. A sarvatomukhI avalokanathI pratIti thAya che ke bhAratanA sAMskRtika ane rAjakIya itihAsanA sAhityamAM A kAvyanuM sthAna bahu UMcuM raheze. kharekhara, gujarAtanA be sauthI vadhAre prabhAvazALI mahArAjAdhirAje upara parama prabhAva pADanAra AcArya zrI hemacandrane gujarAtanA prathama itihAsakAra gaNavAmAM ane prayAzrayamahAkAvyane gujarAtanA prathama itihAsakAvya tarIke navAjavAmAM leza paNa atizayokti nathI. pa | | | Hka * * ane . . 0 2 Page #248 -------------------------------------------------------------------------- ________________ solaMkI rAjavIono tyAgadharma zrI cunIlAla vardhamAna zAhu gujarAtamAM rAjya calAvI gayelA solaMkI vaMzanA rAjavIono samaya gujarAta mATe sarva prakAranA vikAsa tathA AbAdIno samaya hato. dharmasaMskAranuM ane vizeSe karIne tyAgadharmanuM mahattva gujarAtane e kALamAM vizeSa samajAyuM. e vaMzanA keTalAka rAjavIoe to tyAgadharmane AcaraNamAM mUkIne gujarAtanA lokajIvana para je suMdara chApa pADI hatI, te itihAsamAM suvarNAkSare noMdhAyelI raheze. AryasaMskRtimAM parApUrvathI mAnavajIvananA preya ane zreyanI vicAraNA thatI AvI che. Ae je je dharmAM sthApyA temAM e vicAraNA mukhyatayA pravartelI che ane temAMthI je saMpradAyo nIkaLyAM teoe paNa e ja vicAraNApUrvaka preya tathA zreya pratye tara-tama daSTi dAkhavI che. vaidikonI vicAraNAno je kAMI ItihAsa sAMpaDe che temAM eka vAra preyadRSTinI vizeSatA dekhAya che to khIjI vAra temAMthI zreyadRSTi utpanna thaI hoya evuM ya mAlUma paDe che. vaidikonI pUrve zreyadaSTi nahotI ema kahI zakAya tema nathI. bhAratamAM AvelA AyoMmAM evI e zAkhA hatI tenA purAvA maLe che. preyadRSTimAMthI bahudhA aizvaryavAda ane devopAsanAvAda vikasyo che ane zreyadRSTimAMthI AtmakalyANusAdhanA athavA tyAgavAda vikasyo che. e tyAgavAdanuM khIja jaina dharmamAM raheluM che. bauddha dharmamAM paNa te ja che. paurANika vaidika mArgamAM devopAsanAnuM khIja raheluM che. enAM AtyaMtika svarUpo jyAre jyAre samAjanA samadhAraNamAM gUMcavaNa utpanna karanArAM lAgyAM che, tyAre tyAre euno samanvaya karanArA mArgo yojAyA che. vaidika dharmamAM e samanvayane prabodhanArAM upaniSado che. jaina dharma tyAgamArgamAM dRDha rahyo che, paNa tenA AtyaMtika svarUpe tenA ArAdhakone ochA karI nAkhyA che, ane evo kALa AvI rahyo che ke jyAre AtmakalyANarUpa zreyanI sAthe saMsAranA tathA samAjanA hitarUpa preyanI ArAdhanAne visArI mUkavAnuM pAlavaze nahi. gujarAtamAM rAjya karI gayelA solaMkI rAjavIoe rAjazAsana calAvavA chatAM tyAgadharmanA avalaMbananuM suMdara dRSTAMta pUruM pADyuM che. ema to magadhamAMthI paNa evA ja dRSTAMto maLe itihAsamAMthI sArI peThe upalabdha thAya che. e solaMkI rAjavIono Adi puruSa mULarAja hato. mULarAje cAvaDA vaMzanA potAnA mAmAnuM rAjya paDAvI lIdhuM hatuM. tenAmAM jANe potAnA pUrvajonA pradeza kAnyakubjanA RSionA jIvanasaMskAra UtaryAM hoya tema teNe rAjazAsana calAvavAnI sAthe saMsAratyAgI tApaso, RSio, brahmacArIonI saMparkasAdhanA karyAM karI hatI. te zaivadharma pALato ane jaina dharmane sAruM mAna Apato. prajAne saMskAradAna karavAnuM tenuM moTAmAM moTuM kArya e hatuM ke teNe uttara pradezamAMthI RSione brAhmaNone nimaMtrI, temane bhUmi, dhana ane pazuonuM dAna karI, nAnAM-moTA zivAlayo baMdhAvI, gujarAta-saurASTramAM jJAna saMskAranI parabo sthApI hatI. e kArya pAchaLa teNe puSkaLa dhana vAparyuM hatuM. te kALanAM mandiro tathA tApasonA Azramo saMskAradhAmo tathA gurukuLo samAM hatAM. mULarAje dAnazALAo sthApIne rAjyamAM dAnavyavasthAno adhikArI paNa nImyo hato. tenAM keTalAMka dAnapatro upalabdha thayAM che. purAvA Page #249 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha mULarAje aneka parAkramo karIne rAjaya jamAvyuM hatuM, tema rAjyanuM dhana prajAnA preya-zreyane mATe vAparIne samRddhityAganuM dRSTAMta potAnA vaMzajone mATe mUkyuM hatuM. eTaluM karyA pachI vRddha vaye teNe rAjayano tyAga karI. zrIsthaLamAM saMnyAsI tarIke rahI prabhubhaktimAM chevaTanAM vaSa gALyAM hatAM. mULarAjanI pachI gurjarezvaranI gAdI para je je solaMkI vaMzanA rAjapuruSo AvyA teomAM tyAgadharmanI ArAdhanA keTalAka kALa sudhI jANe svAbhAvika banI hoya tema cAlu rahI. tenI pachI cAmuDa gurjarezvara thayo. te ziva dharma pALato, chatAM eka jaina AcAryane teNe gurupade sthApI temanA upadezano lAbha lIdho hato. teNe cALIseka varSanI vaye gAdIe besI 13 varSa rAjya karI rAjApadano tyAga karyo hato, eTale tenA putra vallabharAjane gAdI para besADavAmAM Avyo hato. cAmuNamAM kAmalolupatA vizeSa hatI, eTale potAnI bahenanA AgrahathI teNe Idriyadamana mATe saMnyarata lIdhuM hatuM ema ItihAsa parathI jaNAya che. saMnyAsI veze kAzInI yAtrAe jatAM mALavAnA paramAra rAjAe tenI pajavaNI karI hatI tethI te pAcho pharyo hato, ane tenA putroe mAlavanarezane harAvyA pachI teno yAtrAmArga mukta thayo hato. paraMtu tyAra pachI cAmuDa vadhu jIvyo nahi. teNe zukalatIrthamAM tapasyA karatAM dehatyAga karyo hato. cAmuDanI pachI, valabharAjanA ociMtA mRtyuthI, durlabharAja gurjarezvara thayo. teNe lokopayoga mATe durlabha sarovara baMdhAveluM jene navo ghATa ApI siddharAje "sahastraliMga taiyAra karAveluM. durlabharAje potAnA bhAInAgarAjanA putra bhImadevane rAjasiMhAsana para sthApita karIne saMnyAsa aMgIkAryo hato. bhImadeva pratApI gurjarezvaromAMno eka hato. tenA samayamAM mahamuda gajhanavIe toDeluM somanAthanuM zivAlaya teNe pharI baMdhAvyuM hatuM. teNe mALavA sAthe laDIne yazavistAra karyo hato ane rAjayavistAra paNa kyo hato. maMdiro bAMdhavAmAM, dAno ApavAmAM teNe dravyano upayoga sArI peThe karyo hato. vRddhAvasthA thatAM teNe tApasa jIvana aMgIkAravAno nizcaya karyo ane te pUrve moTA putra kSemarAjano rAjyAbhiSeka karavAno teno manobhAva hato, paraMtu kSemarAja to javAna vayathI tApasa jIvanano anurAgI hato. teNe rAjya levAnI nA kahI ane gRhatyAga karI dadhisthaLI pAse Azrama sthApI tyAM nivAsa karyo. AthI bhImadeve bIjA putra karNadevano rAjayAbhiSeka karI pote tApasa jIvana gALyuM. karNadeva mahAparAkramI gurjarezvara hato. teNe karNAvatI nagara vasAvyuM hatuM je hAlanuM amadAvAda che. teNe atyanta nAnI vayanA putra jayasiMhano rAjyAbhiSeka karI svargagamana karyuM hatuM ema ItihAsa kahe che. siddharAja jayasiMhanI nAnI vayamAM tenI mAtA minaLadevI rAjyano kArabhAra calAvatI hatI. siddharAja jevo parAkramI nIvaDyo tevo ja te vidyApremI paNa hato. "siddhahaima" vyAkaraNa, sahastraliMga sarovara ane "dramahAlaya' Adi tenI kIrtinAM smArako che. paraMtu karNadevathI tUTelI solaMkI rAjavIonI tyAgadharmanI ArAdhanA siddharAje na karI. te aputra mRtyu pAmatAM kSemarAjano pautra kumArapALa gurjarezvara thayo. kumArapALa ziva ane jaina dharmano saMyukta upAsaka haze, ema teNe karelAM keTalAMka dharmakAryo parathI jaNAya che. teNe zatruMjayanI yAtrA karI hatI tema somanAthanI yAtrA ya karI hatI. beu dharmanAM tIrthasthAnono teNe uddhAra karyo hato. tenA jIvana upara hemacaMdrAcAryanA upadezano eTalo prabhAva paDyo hato ke te vizeSAMze jaina dharmano ArAdhaka rahyo haze ema mAnavuM ghaTe che. kumArapALanI dharmaruci anupama hatI. teNe svayaM dharmArAdhana karavA uparAMta lokone dharmArAdhaka banAvavA ane nityajIvanamAM sukhI vA namathakara Page #250 -------------------------------------------------------------------------- ________________ solaMkI rAjavIono tyAgadharma 95 karyuM hatuM. teNe dhananI, sukha-vilAsanI ane aneka saMsArI vastuonI Asakti vratagrahaNu dvArA choDI hatI. te mRtyu sudhI rAjA rahyo paraMtu tenuM jIvana saMyamavaDe zreyomArganuM ArAdhaka nIvaDayuM hatuM ema jaNAI Ave che. kumArapALa pachInA solaMkI vaMzanA rAjavIomAM tyAgadharmanuM ArAdhana uttarottara ghaTatuM cAlyuM hatuM. mAMhomAMhenA saMgharSaNathI teo dhasAvA lAgyA hatA ane jIvanakalahamAM daTAI rahevAthI solaMkI vaMzanI UtaratI kaLA AvI hatI. rAjA rAjya kare, yuddho kare, hiMsA kare, pIDana kare ane rasathI aneka prakAranAM sukho mANe; evo rAjavI vRddha thAya, rAkti ghaTe, iMdriyo zithila bane, vilAsanI tRpti anubhave ane pachI putrane rAjya soMpI vAnaprastha thAya, tApasa ane, kiMvA saMnyAsI banI ekAkI jIvana gALe ane chevaTe mRtyu pAme : te zuM bahu mahattvanI ghaTanA che? pahelAM pApa karavuM ane pachI pApanAM prakSAlananAM satkAryo karavAM e zuM daMbhAcaraNa nathI ? AvA prazno solaMkI rAjavIo pUratA upasthita thatA nathI, te pUrve ane te pachI thayelA aneka rAjavIo ane Itara vyaktione te sparze che, ke jemaNe uttara jIvanamAM vAnaprastha thavAnuM ke saMsAra tyajI tomaya jIvana gALavAnuM ISTa mAnyuM hatuM. tyAga tyAre ja tyAga che ke jyAre mAnavI siddhi-samRddhi saMpAdana karanAra, parAkramI ke vIratvazAlI hAya ane e tarapha Asakti na rAkhatAM teno tyAga karavA tatpara bane. tyAganuM e ucca biMdu che. asamartha ke azaktimAnano tyAga te tyAganA nAmane yogya ja lekhAya, te niyitva kahevAya. svAbhAvika rIte raja tama-sattvanA saMmizraNarUpa manuSya jIvanamAM potAnA tejane sphurAvavA lAge che. e sphuraNA dvArA karelI siddhi ke prApta karelI samRddhi paranI tenI Asakti tyAre ja chUTe che--ghaTe che--ke jyAre teno sattvaguNu udayamAM Ave che, priya vastunI prApti karatAM prApta vastu pratyeno rAga dhaTe che ane teno tyAga karavAmAM rasa jAge che; e rIte tene zreyasno--AtmakalyANano patha sAMpaDe che. pUrvakALe je je rAjavIoe--jaino ke jainetaroe--parAkramo karyo che ane pachI saMsArano ke sukhasamRddhino tyAga karyo che te preya ane zreyano samanvaya che ane AtmakalyANArthe karAtA ekAMta saMsAratyAga karatAM ocho mahattvano nathI. 000000 aapdabad acco Page #251 -------------------------------------------------------------------------- ________________ yakSapUjAnI aitihAsikatA zrI kanaiyAlAla bhAIzaMkara dave vaidika, bauddha ane jaina e traNe saMpradAyomAM yakSapUjA ravIkArAI che. tenI aitihAsikatA tapAsatAM te ati prAcInakALathI UtarI AvI hovAnuM jaNAya che. yakSo pradhAna devonA parivAramAM gaNAtA hoI teone devonA anucaro tarIke keTaleka sthaLe batAvyA che. devatAonI mAphaka yakSo, gaMdharvo, ane vidyAdharonA svataMtra gaNo hovAnuM dharmazAstrakAroe mAnyuM che. teone devonA kAryamAM madada karanArA temanA sevako tarIke zAstrakAroe ka9yA che. vaidika saMpradAyamAM to vedathI AraMbhI pUrANo vagere kathAgraMthamAM, temanA vividha ullekho rajU karatAM cArvAsA: kahI yakSo, rAkSaso ane gaMdhavone eka ja koTimAM mUkyA che. AthI yakSagaNa devothI UtaratI koTinA hatA ema spaSTa jaNAya che. bhagavadgItAmAM paNa te sAttvi hevAna akSarakSAMsi rAnI || e ukti anusAra, rAjasI-kAmanAonI IcchAvALA yakSo-rAkSaso vagerenI upAsanA karatA hovAnuM bhagavAna kRSNa arjunane jaNAvyuM che.' - bauddha saMpradAyamAM to yakSagaNa pratye loko pUjyabhAva rAkhatA hovAnA ullekho maLyA che eTaluM ja nahi, paNa keTalAka yakSo bauddhamatavAdI nahi hovAnuM suttanipAtanI eka AkhyAyikA uparathI jANavA maLe che. buddha bhagavAna jayAre Avaka gAmamAM gayA tyAre temaNe Alavaka cakSanA : samAdhAna karI tene bauddha banAvyo hovAnuM te graMthakAre noMdhyuM che. saMyuktanikAya ane mahAmAyUrI graMthamAMthI judA judA yakSo ane tenAM sthAnonI vistRta mAhitI maLI Ave che. suttanipAtamAM paNa pakSonA svataMtra maMdiro hovAnA ulekho noMdhAyA che. * jaina saMpradAyamAM yakSapUjA prAcInakALathI pracAramAM AvI hovAnuM jANavA maLe che. pratyeka tIrthakarone svataMtra yakSo hovAnuM rUpAvatAra nirvANukalikA, ane pratikAsArasaMgraha vagere graMthomAM jaNAvyuM che. AthI ja dareka tIrthakarInI pratimAnA parikaromAM, yakSo ane zAsanadevIonI mUrtio, khAsa karIne mUkavAmAM Ave che. tIrthakaronA yakSo sivAya pUrNabhadra, maNibhadra, zAlibhadra, lakSaratha, pUrNaratha, zrava sArala, sarvakAma, samRddhi, kaDavaka ane asthAtA vagere yakSonAM nAma keTalAMka jaina dharmazAstromAMthI maLe che. ka9pasUtramAM zUlapANi, mudrapANi, ghaMTikyakSa ane bhAMDIyakSanA ullekho noMdhAyA hoI bhAMDIyakSanuM sthAna mathurAmAM tathA zalapANinuM caitya rAjagRhamAM hovAnuM noMdhyuM che. 6 ghaMTIyakSanI AkhyAyikA noMdhatAM A ja graMthakAra noMdhe che ke, DoMbI teno bhakta hato ane jayAre jarUra paDe tyAre, te potAnA upAsyadeva ghaMTIyakSane prazno pUchI, tenA sAcA javAbo lokone kaheto hato. 1. bhagavadagItA a. 17 zlo. 4 2. suttanipAta AlavAkasatta 3. saMyuttanikAya 1. 10, 4 mahAmArI bAya selvInalevI. pA. 88 4. suttanipAta. cakakhasutta 5. nivaNakalikA pA. 30thI 37 rUpAvatAra pA. 135thI 143 6. bRhatkaHpasUtra. kSemakarakIrtinI vRtti 5, 1489 7. ejana. - vi. 2. pA. 414 Page #252 -------------------------------------------------------------------------- ________________ yakSapajAnI aitihAsiktA AcArAMga sUtrakAre mathurAmAM bhUtaguhA nAme yakSAyatananI noMdha letAM, te AcArya AryarakSite temAM keTaloka vakhata nivAsa karyo hovAnuM jaNAvyuM che. aMtakadazAsUtra dvArakA pAse naMdanoghAnamAM surapriya yakSanA maMdiranI noMdha le che. vaDhavANa pAse zULapANiyakSanA upasarganI sthApanA che. AthI pUrvakALamAM ahIM zaLapANiyakSanuM sthAna haze, ema to jarUra lAge che. Aje paNa vaDhavANa zaheranI bahAra zaLapANiyakSanI derI mojuda che. tevI ja rIte zauripuramAM sArAMbarayakSanA maMdiranI noMdha pAkSika sUtrakAre ApI che. AnaMdapura(hAlanuM vaDanagara)nI aMdara yakSapUjA sArI rIte pracalita hatI, ema Avazyaka sUtramAM jaNAvyuM che.11 Isa. nA pAMcamA-chaThThA saikAmAM racAyela, vAcaka saMghadAsagaNinI vasudevahiMDImAMthI surUpa ane sumanasa yakSonI noMdha maLe che. A badhA purAvAo jaina saMpradAyamAM yakSapUjAnI aitihAsikatA vyakta karatA hoI temAM jaNAvelA badhA yakSo upAsyadevo tarIke te kALe pracalita hatA ke kema, teno spaSTa javAba Apavo muzkela che. chatAM keTalAka yakSonI upAsanA tatkAlIna samAjamAM vahetI hatI ema prApta ulekho uparathI samajI zakAya tema che. A sivAya aihika kAmanAo paripUrNa karanAra deva tarIke vadhu mAnya banela maNibhadrayakSanI upAsanA jaina saMpradAyamAM sArI rIte pracAra pAmI che. vaidika ane bauddha saMpradAyomAM paNa. maNibhadrane yakSarATa arthAt yakSonA adhirAja tarIke jaNAvatAM, tenI upAsanA mATe vidhividhAno raju karyA che. yakSonA adhipati kubera gaNAto hovA chatAM teono AdyapuruSa maNibhadra hovAnuM hiMdu dharmanAM purANa kahe che. kazyape sArI sRSTinuM navasarjana karyuM tyAre, khazA nAmanI patnIthI rajatanA nAme putra thayo. A rajatanAbha maNibhadrano pitA hovAnuM viSNudharmottara purANamAM jaNAvyuM che. purANakAra yakSagaNano vistAramaNibhadra ane tenA bhAI pUrNabhadrathI thayo hovAnuM sUcavatAM te badhA puNyajana yakSo thayA hovAnuM kahe che. AthI maNibhadra yakSagaNano Adi pUrvaja hato ema purANonA AdhAre jANavA maLe che. mahAbhArata kALe paNa maNibhadrayakSanI upAsanA jANItI hatI. damayaMtI jyAre ekalI niHsahAya dazAmAM vanamAM bhUlI paDI tyAre tene eka sAthe vAhano bheTo thayo. A sAthavA damayaMtInI vitaka vAto sAMta tenA pratye anukaMpA pradarzita karatAM, maNibhadradhyakSa prasanna thAo, evo AzIrvAda Ape che. 24 moTe bhAge sArthavAho vyApArI vaizyo hoya evI sAmAnya mAnyatA che. vaizyomAM maNibhadranI upAsanA zreya banI hovAthI, te kALe paNa vyApArIvargamAM maNibhadra yakSa pratye vadhu pUjyabhAva sevAto hovAnuM, aparokSa rIte AmAMthI sUcana maLe che. bauddha saMpradAyamAM kuberayakSane jhabhala tarIke oLakhavAmAM Ave che. tenI upAsanA mATe svataMtra vidhividhAno ane anuSThAno baddha taMtragraMthomAM jaNAvyAM che. A jhaMbhala arthAta kuberanA anukAnamAM maNibhadra 8. AcArAMgasutra cUrNi, pA. 131 " 9. aMtakRta dazAsUtra pA. 1 10. pAkSikasUva cazodevasUrinI vRtti pA. 67 11. Avazyaka sUtraNa, pA. 331 : 12. vasudevahiMDI. gu. bhASAMtara De. bhogIlAla sAMDesarA pA. 441-108 13. jA tu yA paranI nAmanI svatA | __ yasyAH putrI mahAtmAnau kathitau yakSa rAkSasau // 2 // viSNudharmottara-pu. khaM. 1 a. 137 14. mahAbhArata, vanaparva, valopAkhyAna Page #253 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha tathA pUrNabhadrane kuberanA agrabhAge besAravAnuM sAdhanamAlAmAM jaNAvyuM che. 15 maNibhadra yakSagaNono Adipu hovA chatAM, te kuberano anucara-sevaka hato ema aneka purANomAM noMdhyuM che. A paraMparAne anulakSI, jhaMbhalanA anudAnamAM maNibhadrane tenA sevaka tarIke sthAna maLyuM haze ema mAnavAne kAraNa maLe che eTaluM ja nahi, paNa bauddha saMpradAyamAM, maNibhadra kuberanA parivAra deva tarIke suprasiddha hatA ema spaSTa jaNAve che. maNibhadranAM svataMtra mandiro paNa te kALe vidyamAna hovAnI noMdha maLe che. mahAmAyUrInA kathana mujaba temano svataMtra saMpradAya te samaye brahmAvatImAM hato. 16 pavAyA prAcIna padmAvatIthI prApta maNibhadranI eka zirobhagna pratimA Aje paNa gvAliyara myujhiyamamAM mUkelI che. tenI nIce paTTImAM kotarela lekhanA AdhAre A pratimA zivamaMdInA cothA varSamAM pratiSThita karI hovAnuM jANavA maLe che.17 AthI te I. sa. nA pahelA bIjA saikA jeTalI prAcIna hovAnuM vidvAna e anumAnyuM che. jaina saMpradAyamAM tIrthaMkaronA yakSo sivAya anyatara yakSomAM maNibhadranuM sthAna ananya hovAnuM samajAya che. sarvakAmanAo paripUrNa karanAra, eka upAsya deva tarIke tenI upAsanA mATe anuSThAnavidhAno paNa racAyAM che. vAcaka saMghadAsagaNinI vasudevahiMDImAM, pradyumna ane sAMbanA pUrvajanmanI AlocanA karatAM, teo banne AgaLanA janmamAM maNibhadra ane pUrNabhadra nAmanA ekI hatA evo ullekha che. je ke maNibhadrayakSa, ahIM pradyumnanA gata janmanA maNibhadra zreNI tarIke abhipreta nathI chatAM maNibhadra ane pUrNabhadra nAmonuM sAmya vicAratAM jaina, vaidika ane bauddha ema traNe saMpradAyomAM maNibhadra eka bhavya puruSa tarIke vikhyAta banyA hovAnuM tenI pArzvabhUmikA jaNAve che. zvetAMbaronA keTalAka upAzrayomAM maNibhadrayaMkSanA sthAno jovAmAM Ave che. tapAgacchanA to teo mukhya vIrazreSTha gaNAtA hoI, ravikItie maNibhadra damAM temane tapAgaccha kulamaMDaNa tarIke biradAvyA che.19 Ama bhAratanI mukhya dharmatrayImAM suprasiddha banela maNibhadrayakSa, eka viziSTadeva tarIke jaina saMpradAyamAM upAsya banyA hatA ema samajAya che. eTaluM ja nahi paNa lakSmIpradAtA ane kAryasiddhi ApanAra deva tarIke temanI upAsanA prAcIna kALamAM vadhu lokAdara pAmI hatI evA ullekho maLe che. vividhatIrthakalpamAM jInaprabhasUrie zatruMjaya parvatanuM parama pavitra mahAsya AlekheluM che. temAM A tIrthanA rakSaka kAdiyakSano paNa svataMtra kalpa lakhatAM, A yakSanuM ahIM sthAna hovAnuM sUcavyuM che. A kapadiyakSanI upAsanA bhagavAna kRSNa ahIM eka guphAmAM karI hatI.ra0 A sivAya udayaprabhasUrie dharmAlyudaya apuranAma saMghAdhipaticaritramAM, kapadiyakSotpatti jaNAvatAM te kevI rIte jainadharmAvalaMbI thaI zatruMjaya parvata upara yakSa banyo te jaNAvyuM che. A badhA graMthomAM tene grAmamahattara, arthAt gAmanA paTela tarIke sUcavatAM, te surApAna vagere niMdya vyasano sevato hato. jene koI surizvare 15. sAdhanamAlA bhAga 2, jhaMbhalasAdhana pA. 560 16, mahAmAyUrI bAya selvIna lekha pA. 89 17. rAzaH svAmI zivanaMdIsya saMvatsare caturthe...... magibhadra bhaktA garbha susinA bhagavato maNibhadrasya pratimA pratiSThAdita goNA mAvA cAlu va vAvaM | ArkAyaoNlaoNjIkala sarve oNpha InDiyA enyuala riporTa. 1615-16 pA. 105-6. 18. vAsudevaheMDI. gu. bhASAMtara DaoN. bhogIlAla sAMDesarA pA. 108 19. ghaMTAkarNa maMtrataMtra ka5. saMpAdaka zrI. sArAbhAI navAba pA. 35 20. vividhatIrthakapa. kapakSakapa 21. dhamanyudaya mahAkAvya. sarga 7 pA. 57-58 Page #254 -------------------------------------------------------------------------- ________________ yapUjAnI aitihAsiktA prabodha ApI bhagavAna jInezvarano mahAna bhakta banAvyo. te kALadharma pAmatAM ahIM zetruMjaya parvata upara yakSa thayo ane AmahAtIrthanA rakSaka tarIka22 sthAna pAmyo. AvI ja AkhyAyikA purAtana prabaMdha saMgrahamAM noMdhAI che jemAM tene koLI jaNAvyo che. kApadiyakSanI AkhyAyikA game te ho, paraMtu prabhAvaka yakSa tarIke pUjAtA ane, bhagavAna kRSNa jevAe jenI upAsanA karI hoya, te Avo zudra AtmA tyAM pujato hovAnI saMbhAvanA mATe zaMkA rahe che. chatAM eTaluM to spaSTa che ke kAdiyakSa pratye jaina saMpradAyamAM pUrvakALathI pUjyabhAva hato eTaluM ja nahi, paNa saMdhAdhipati mahAmAtya vastupALe A yakSano prAsAda zatruMjaya parvata upara baMdhAvyo hato. purAtana prabaMdhasaMgrahamAM tenA mATe jaNAvyuM che ke, eka vakhata zatruMjaya parvata upara vastupALe kAdiyakSano prAsAda baMdhAvavAnuM zarU karyuM. jyAM jyAM teo prAsAda baMdhAvatA, tyAM tyAM temane bhUmigata-nidhi-dravya prApta thatuM. te ja pramANe A prasAdanuM kAma zarU karatAM, pASANo khodavA mAMDyA tyAre, eka pASANazilA nIce, moTo sarpa lokonA jovAmAM Avyo. paraMtu maMtrIzvare tyAM AvI joyuM to, te amUlya ratnamaMDita ekAvalI hAra hato. temaNe badhAnA dekhatAM te hAra upADI lIdho ane kapardiyakSanI ananya bhAve stuti karatAM, nIce pramANe zloka uccAyo : ciMtAmaNiM na gaNayAmi na kalpayAmi, kalpadrumai manasi kAmagaviM na vIkSye / / dhyAyAmi no nidhimadhInaguNAtirekamekaM kapardinamaharnizameva seve // 1 // tyAra pachI temaNe tyAM kapardiyakSano prAsAda baMdhAvyo.23 Ama jaina saMpradAyamAM kAdiyakSa ati prAcInakALathI eka parivAra deva tarIke pUjya manAya che. A sivAya zatruMjaya parvata upara masAlIvALA derAsaranI pAse eka derImAM kavayakSanuM sthAna che. AnuM mULa nAma kaDavaka haze paraMtu pAchaLathI lokajIbhe kavaDa nAma caDI gayuM hoya ema mAruM mAnavuM che. A badhA graMthastha purAvAo ane prApta yakSa pratimAo uparathI jaina saMpradAyamAM yakSanI upAsanA ati prAcInakALathI UtarI AvI hovAnuM samajAya yakSapUjAno pracAra jaina saMpradAyamAM koNe ane kayAre dAkhala karyo, tenI nizvata tavArIkha koIpaNa graMthamAMthI maLI AvatI nathI. paraMtu bhAratamAM to A pravAha TheTha pANininA samayathI cAlu hovAnuM jANavA maLe che. yakSonA adhipati kuberanA maMdiramAM zaMkha, tRNava vagere vAdyo vagADavAnuM mahAbhASyamAM pataMjalIe noMdhyuM che. 24 bhavabhUtinA mAlatImAdhavamAM yakSo pAsanAnA ullekha AvatA hoI te kALe yakSamaMdiro vidyamAna haze ema jarUra lAge che. ajaMTAnA guphA maMdiro tathA sAMcI ane bharaDutanAM toraNa, vedikAo vageremAMthI yakSayugalanAM saMkhyAbaMdha zi9po maLI Ave che. A badhA purAvAo bhAratIya lokasamAjamAM pracalita yakSapUjAnI aitihAsikatA I. sa. pUrvanA kALa sudhI laI jAya che. te kALe deva tarIke yakSonuM vyaktitva vadhu pRyatama manAtuM hovAnA kAraNe, jainAcAryoe paNa pAchaLathI yakSapUjA apanAvI hoya ema lAge che. kAlidAsa jevo kavi cakravarti meghadUtamAM yakSane ja nAyaka tarIke kape che. arthAta te samayamAM yakSo pratye UMcI bhAvanA ane zraddhA tatkAlIna samAjamAM daDha thaI hovAnuM jaNAya che. ATalA lAMbA vivecana uparathI eTalo niSkarSa nIkaLI zake che ke vaidika ane bauddhanI mAphaka jaina saMpradAyamAM yakSopAsanA ati prAcIna kALathI UtarI AvI che. 22. purAtana prabaMdha saMgraha, bhAratIya vidyAbhavana prakAzita, pA. 101, kapardiyakSa jAvaDI prabaMdha 23. vastupALa tejapALa prabaMdha, pA. 64 24. pANinisUtra pataMjalIbhASya, 2-2-34 Page #255 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha yakSapUjA mATe vaidika saMpradAyamAMthI vipula pramANamAM graMthastha sAhitya maLI Ave che, paraMtu teTalAM prAcIna zilpo khAsa karIne koI maLI AvyAM nathI. jyAre bauddha saMpradAyanA stUpo ane vedikAomAMthI prAkkAlina keTalAMe svarUpo maLI AvyAM che. zilpa, sthApatya ane mUrtikaLAno sarvatomukhi vikAsa guptakALamAM khUba vikasyo hato, eTale te samayanAM keTalAMka ananya zilpo jovAmAM AvyAM che. tyAra pachI madhyakALamAM to mUrtipUjAno pracAra sArI rIte samarata bhAratavarSamAM phelAyo ane yakSonAM judA judAM svarUpo bahAra AvatAM svataMtra devagaNo tarIke temanAM mandiro paNa banavA lAgyAM. jaina saMpradAyamAM paNu yakSapUjAno pracAra madhyakALamAM khUba vikasyo hovAnuM samajAya che. covIse tIrthaMkaronA yakSo ane zAsana devIonAM rUpavidhAno madhyakALamAM nizcata thayAM hovAnuM nirvANukAlikA ane khIjA graMtho uparathI jANavA maLe che. karpadayakSanA rUpavidhAna mATe dharmAbhyudaya mahAkAvyamAM teno nirdeza karyo hoI, kapardine cAra hAtha, te paikI DAbA tathA jamaNA uparanA khemAM pAza tathA aMkuza ane nIcenA e khAjunA khemAM dravyanI thelI tathA khIjoruM mUkavA jaNAvyuM che.rapa vadhumAM temanuM vAhana hAthI hovAnuM kahyuM che. zatruMjyanAM ekavIsa nAmo vividha tIrthaMkalpamAM AlekhyAM hoI, A yakSanA sthAna uparathI tenuM kapardinivAsa paNa eka nAma paDayuM che.ra6 100 dareka tIrthaMkaronA yakSo ane zAsanadevIonI nAnImoTI aneka pratimAo temanA parikaromAM moTe bhAge kotaravAmAM Ave che; jyAre keTaleka sthaLe yakSonA svataMtra vigraho, mandiranI aMdara devakulikA, ke gokhalAmAM esAravAmAM AvyA hoya che. AvI yakSapratimAo paikI keTalIka sIrohI rAjyamAMthI, keTalIka pradarzanomAMthI, keTalIka madhyaprAMtamAM Avela devagaDhanA killAmAMthI, jyAre thoDIghaNI gujarAtakAThiyAvADamAMthI maLI AvI che. AvI svataMtra yakSamUrtio paikI gomukha yakSanI pratimA zatruMjaya upara motIzAnI TUMkamAM Avela derAsaranI aMdara mUkelI che. yaneTa yakSanI eka pratimA pATaNamAM sAlavIvADA jillAnA tripurezvara mahAdevamAM tathA zatruMjaya upara comukhajInI TUMkanA eka mandiramAM che. zilpa ane mUrtikalAnI daSTie tenuM rUpavinyAsa siddhahasta kalAkAranA hAthe taiyAra thayuM hovAnuM jaNAya che, tuMkharuM yakSanI eka mUrti Ayu upara delavADAmAM, luNavasahi mandiranA daravAjA bahAra eka gokhalAmAMthI maLI che, jyAre mAtaMga yakSanI suMdara pratimA zaMkhezvaramAM khIjA naMbaranI devakulikAnI aMdara che, A yakSanI khIjI eka mUrti sirohI rAjyanA mAlagAmanI aMdara mahAvIra svAmInA mandiramAMthI maLI che. brahmayakSanI pratimA mATe, caMdrAvatI nagarInA daravAjA bahAra caMdrAvatI nadInA kinAre hovAno ullekha maLyo che, paraMtu hAlamAM te pratimA tyAM che ke kema te saMbaMdhI jANavA maLyuM nathI. manuja yakSanI eka pratimA kalakattAnA inDiyana myujhiyamamAM che. SaNamukha yakSanI eka mUrti giranAra parvata upara, neminAthanA daherAnI bhamatImAM Avela aMdhArA bhoMyarAmAM hovAnuM jANavA maLyuM che. gayakSanI suMdara pratimA, madhyaprAMtamAM Avela devagaDhanA killAmAM, eka mandiranI aMdarathI maLI che, jeno kalAvinyAsa ananya hovAnuM jaNAya che. A sivAya sirohI rAjyanA bharANA gAmamAM Avela jaina mandiramAMthI paNa A yakSanI khIjI mUrti maLI AvI che. gaMdharva yakSanI nAnI paNa apratima pratimA Abu upara bhrUNavasahinA raMgamaMDapamAM mUkelI che. gomedha yakSanI pratimAnuM eka zilpa mathurAnA kalA pradarzanamAM tema ja khIjI eka mUrti devagaDhanA killAmAM hovAnuM jANavA maLyuM che. pArzva yakSanI eka pratimA muMbaInA prinsa oNpha velsa myujhiyamamAM mUkelI che, jyAre bIjI mUrti sirohI rAjyanA lAja gAmanI aMdara ciMtAmaNi pArzvanAthanA 25. dhrumA~bhyudaya mahAkAvya sarga 7mo 63-64 26. vividhatirthaMkalpa karyArdayakSakalpa Page #256 -------------------------------------------------------------------------- ________________ yakSapUjAnI aitihAsikatA 101 mandiramAM eka gokhalAmAM besADelI che. TUMkamAM tIrthaMkaronA parikaro sivAya paNa, yakSonI keTalIka svataMtra pratimAo prAcIna arvAcIna mandiromAMthI maLI AvI che, je yakSapUjAnA pracAranI pratIti Ape che. A saMpradAye yakSapUjA apanAvyA chatAM, yakSonA svataMtra vigraho apasvalpa maLI AvyA che. tenuM mukhya kAraNa te badhA parivAra deva tarIke saMpradAyamAM svIkArya banyA hovAthI, mULa nAyakonA parikAromAM ja temane sthAna ApatAM temanAM svataMtra mandiro, ke vigraho banAvavAnI paraMparA UtarI nahi hoya ema samajAya che. AgaLa jaNAvela yakSonI svataMtra pratimAo paNa, khAsa karIne mULa nAyakanA parivAra deva tarIke, agara keTaleka sthaLe te yakSo pratye apUrva zraddhAnA kAraNe temanI upAsanA mATe tenA upAsakoe mandiramAM padharAvI haze ema lAge che. yakSarATa tarIke vadhu prasiddha thayela maNibhadra yakSanI keTalIka pratimAo gujarAta, rAjasthAna ane madhyaprAMtamAMthI maLI AvI che. A paikI padmAvatIthI prApta bhagraziravALI mUrti gvAliyaranA pradarzanamAM makelI che. A sivAya sirohI rAjyanA lAja, maDhAra ane mAlaNa gAmomAM, piMDavADA tahesIlanA brAhmaNavADA tIrthamAM, pAlaNapurathI ATha gAu dUra magaravADA gAmamAM, vijApura tAlukAnA AgaloDa gAmamAM, dIvanA eka jaina mandiramAM ane prabhAsa pATaNanA tapAgacchIya upAzrayamAMthI A yakSanI keTalIka mUtio maLI AvI che. yakSonI keTalIka dhAtupratimAo paNa jaina mandiramAM ke ghara madiromAMthI maLe che. pATaNanA govardhanadhArI mandiramAM yakSanI eka prAcIna dhAtu pratimA che. je kalAnI dRSTie anupama hovAnuM tenA bhAskartha uparathI jaNAya che. A pratimA vastupALanA vaMzaja pathaDanA putra suhA saM. 135ramAM banAvI hovAno tenI pAchaLa lekha kotarelo che. 27 AvI pratimAo jaina samAjamAM yakSo pAsane vadhu lokapriya banI hovAnI pratIti Ape che. 27. saM. 1352 varSe kArtika suda 11 gurau sA. pethaDa suta suhAkena...gatirUpanena mUrtikArAviyaM - its ' : ? f, oro/iV karo ! jiI - * kaka kAvAva II. 3 R ; T - No ZN * ' S Page #257 -------------------------------------------------------------------------- ________________ mahArAjA jayAsaha siddharAjanA cAMdInA sikkA zrI amRta paMDyA suprasiddha itihAsakAra DaoN. hemacaMdrarAya potAnA graMtha "uttara bhAratano rAjavaMzI itihAsamAM lakhe cheH "bhAratIya ItihAsanA pUrva madhyakALamAM rAjya karI gayelA aneka rAjavaMzonA mukAbale gujarAtasaurASTranA caulukya (solaMkI)nA itihAsa mATe joItI sAmagrInI UNapa nathI. A vaMzanA rAjAonA saMkhyAbaMdha utkIrNa lekho maLI AvyA hoya eTaluM ja nahi paNa ethI ya vadhu mahatvanI vAta to A che ke tArIkho sAthe emanA jIvanaprasaMgonuM varNana karatA aneka jaina prabaMdho paNa ApaNane upalabdha che?" (The Dynastic History of Northern India, Vol. II, Calcutta, 1936, P. 933). 241 hakIkata chatAM solaMkIonI itihAsa sAmagrInI eka ghaNI ja moTI UNapa che te DaoN. hasamukha sAMkaLIAnA zabdomAM kahIe to, "anahillavADanA caulukyonA sikakA maLatA nathI e vAta kaMIka AzcaryakAraka to kharI. AvaDuM vizALa ane samRddha sAmrAjya dharAvatA rAjakartAone temanuM potAnuM calaNa to avazya rahyuM ja haze." (Archaeology of Gujarat, Bombay, 1941. P. 190). anahillapuranA A caulukyone temanuM potAnuM calaNa hatuM tenI sAkSI temanuM samakAlIna sAhitya pUre che. zrI hemacaMdrAcAryakRta yAzrayamAM A calaNanA sikkA hovAnI noMdha viSe zrI rAmalAla cunIlAla modIe dhyAna doryuM hatuM ("saMta dayAzraya kAvyamAM madhyakAlIna gujarAtanI sAmAjika sthiti ', amadAvAda, 194ra, pA. 31). zrIdharAcAryata gaNitasAranI eka jUnI gujarAtI TIkAmAM solaMkIonA samaye pracalita sikkAone lagatI keTalIka mAhitI DaoN. bhogIlAla sAMDesarAe zodhI kADhI hatI (J. Numismatic Society of India, VIII, 1948, P. 138). nyumImeTIka sosAyaTI oNpha inDiyA (bhAratIya niSkavidyA pariSadanA gvAliyara khAtenA saramA adhivezananA pramukha tarIkenA temanA bhASaNamAM svargastha zrI raNachoDalAla jJAnIe tAjetaramAM zodhAyela alAuddIna khilajInI TaMkazALanA adhikArI zrI Thakakara pharakata dravyaprakAza" nAmaka hastapratamAM keTalAka solaMkI rAjAonA khAsa sikakAonuM varNana hovAnI vAta jaNAvI hatI (Ibid, XIV, 1952, P. 155). DaoN. umAkAMta zAhe hAlamAM A sikakAone lagatI keTalIka navI mAhitI jUnA sAhityamAMthI zodhI kADhI che. ("Numismatic Data from Early Jain Literature', J. of M. S. University of Baroda, III, 1, 1954, P. 57, tathA mane rUbarUmAM jaNAvelI keTalIka mAhitI). A pramANe solaMkI rAjavaMzane potAnuM calaNa hatuM e vAta nirvivAda che. A "solaMkIo' uparAMta gujarAtanA itihAsamAM bIjA "cAlukya vaMzo paNa thayA che, dA. ta. UnA-delavADAnA tAmrapatro ApanAra cAlukyo tathA solaMkIono ja samakAlIna lATano cAlukya vaMza, dakSiNanAM cAlukyo te jANItA ja che. solaMkIvaMza viSe noMdhapAtra bInA A che ke teo potAnA lekhomAM potAne "cAlukya'ne badale caulaya" lakhe che. A uparathI itihAsakAro solaMkIone "caulukya' lakhe che. A chatAM "cAlukya' ane caulukya nAmo samAna jevAM hovAthI temane itihAsakAro anahilapuranA caulukyo' paNa kahe che. gujarAtamAM teo paraMparAgata kathAo pramANe "solaMkI" kahevAya che. samakAlIna jainaprabaMdho tathA bIjA sAhityamAM paNa temane "caulukya kahyA che. Page #258 -------------------------------------------------------------------------- ________________ mahArAjA siMha siddharAjanA cAMdInA sikkA 103 A hakIkta chatAM solaMkIonA sikkA kema maLI AvatA nathI te vAta bhAratIya niSkavidyAno eka koyaDo che. uttarapradezanA jhAnsI jillAnI garanAthA tahasIlanA paMDavADA gAma khAte 1905mAM gUrjara-pratihAra rAjA bhojadevAI. 840-890 lagabhaga)nA cAMdInA sAta sikakAonI sAthe sonAnA anukrame 65 ane 66 grena vajananA tathA 85" ane "8" jeTalA vyAsavALA be jUnA sikkAo paNa maLI AvyA hatA. A sikkAo para janI nAgarI lipi(madhyakAlIna)mAM "zrI siddharAvaH' evuM lakhANa hovAthI zrI Ara. barna (R. Burn) te gujarAtanA solaMkI "siddharAjanA hovAno abhiprAya vyakta karyo hato. (Numismatic Supplement to J. Asiatic Society of Bengal, VII, 1907, Article entitled, 'A New Medieval Gold Coin'). B41 fuss! 444016a! H&R: 21246241-1711 mUkavAmAM AvyA hatA je haju paNa tyAM ja che. 1936mAM A sikkA jANItA niSkazAstrI rAyabahAdura zrI prayAgadayAle pharI tapAsyA hatA. temanI A tapAsanI bAbatamAM temaNe bhAratIya purAtatvakhAtAnA tatkAlIna DepyuTI DAyarekaTara janarala rAvabahAdura kAzInAtha nA dIkSitanI salAha laI zrI barnanA uparokta abhiprAyane Teko ApatAM jaNAvyuM hatuM, "A baMne sikkAo para 11-12mI sadInA akSaromAM baMne bAjue "siddharAja:' evuM lakhANa che. A rAjAnA samakAlIna mahArAjA govindacandra (1112 - 1160)nA sikkAo sAthe vajana ane kadanI dRSTie A maLatA Ave che paNa emano AkAra-prakAra kaMIka judI jAtano che, kAraNa ke emanI pAchaLa koI deva ke devInI AkRti nathI. vaLI A sikkAonI dhAtu che ke mizraNa vagaranuM zuddha sonuM jaNAya che, paNa temano asAmAnya AkAra ane akSaronI paDelI chApanI aspaSTatA jotAM lAge che ke te calaNI sikakA tarIke bhAgye ja upayukta rahyA hoya. mALavAvijaya jevA koI khAsa prasaMganI yAdagAramAM te pADyA hoya to kahevAya ds. ('Two Gold Coins of Siddharaja Jayasimha', Numismatic Supplement to J. Royal Asiatic Society of Bengal, III, 2, 1937, p. 117-118). 1933mAM vaDodarA khAte inDiyana orIenTala kaoNnpharansa (bhAratIya prAcyavidyA pariSada)nuM sAtamuM adhivezana bharAyeluM temAM te vakhatanA muMbaInA prinsa oNpha velsa myujhiyamanA kyureTara zrI girijAzaMkara vallabhajI AcAryuM gujarAtamAM nANAkIya calaNano itihAsa (History of Coinage in India) A nAmano nibaMdha vAMcatAM temAM eka sthaLe nIce pramANe jaNAvyuM hatuM "The 12th and 13th centuries of the Christian era form another obscure period in the history of Gujarat coinage. The Solankis and Vaghelas have been described in inscriptions as powerful monarchs ruling over Gujarat and Kathiawad and while they have built numerous wells and temples it is surprising that they never exercised the right of coining money. A few tiny copper pieces in Prof. Hodiwala's collection with the inscription Srimajjayasimha are hesitatingly assigned to Siddharaja Jayasimha but besides those pieces no coin of any of the rulers is available in Gujarat which can with certainty be assigned to any one of them." (Proceedings and Transactions of the Seventh All-India Oriental Conference, Baroda, 1933, P. 695). exercised the per Jayasisiription Srimajicopper pieces in Page #259 -------------------------------------------------------------------------- ________________ 104 AcArya vijayavallabhasUri smAraka graMtha - sva. zrI durgAzaMkara kevaLarAma zAstrI potAne "gujarAtano madhyakAlIna rAjapUta itihAsanI bIjI AvRtti(amadAvAda, 1953)mAM pA. 324-325 para "siddharAjanA sikkAo A mathALA heThaLa nIce pramANe jaNAve che: 4 - bIjI eka vAta, gujarAtanA madhyakAlIna rAjapUta ItihAsamAM pATaNanA koI rAjAe potAnA nAmanA sikkA pADyA hoya ema dekhAtuM nathI evuM meM lakhyuM che gujarAtanA itihAsanAM sAdhano nAmanA nibaMdhamAM), munizrI jinavijayajIe upara kahelA amadAvAda sAhitya sabhA AgaLanA vyAkhyAnamAM A ja matalabanuM kahevuM che (pR. 56), tathA zrI ra0 gha0 jJAnIe paNa ema ja kahyuM che (buddhivardhaka vyAkhyAnamALA 1934-35, pR. 1, pA. 58), ane zrI gi va AcArya zrImajajayasiMha akSarovALA thoDA trAMbAnA kaTakA sivAya bAramA-teramA zatakanA gujarAtanA rAjAonA sikakA maLatA nathI ema pahelAM lakheluM (vaDodarAnI 7mI o0 kAMno riporTa 1933, pA695). chatAM zrI AcArya ane zrI jJAnIe ja hamaNAM nIcenI mAhitI ApI che ke nyumimeTika salimenTa naMbara 7mAM zrI Ara0 barna siddharAjanA eka sonAnA sikkAnI noMdha karI che, jemAM prasiddharAra: A rIte zabda che." A pramANe solaMkI rAjavaMzamAMthI eka mAtra siddharAja jayasiMhanA sikkA ApaNane maLI AvyA che. eka ja rAjAnA A baMne prakAranA sikakAo para tenAM be judAM judAM nAmo ApelAM che te bInA noMdhapAtra che, eTale ke jhAMsInA sikkAo para "siddharAja: " ane hoDIvAlA saMgrahanA sikkAo para "jayasiMha" A pramANe nAmo maLI Ave che. A rAjAnA tenA potAnA utkIrNa lekhomAM teNe potAnuM nAma "jayasiMha" lakheluM che. dA. ta. hAlamAM gujarAta vidyAsabhA amadAvAdane lADola khAtethI maLI AvelA tenA vikrama saMvata 1156 - (I. 109) nA tAmrapatramAM te potAnA pUrvajonI noMdha ApyA pachI potAnA viSe A pramANe jaNAve che: 5-zrItrailokyamala zrIkarNadevapAdAnudhyAtaparamabhaTTAraka mahArAjAdhirAja 1-zrIjayasiMhadevaH ("Two New Copper-Plate Inscriptions of the Chaulukya Dynasty', by Dr. H. G. Shastri in the J. Oriental Institute, M. S. University of Baroda, II, 4, P. 369). A tAmrapatramAM lakhANanI nIce rAjAe potAnI je sahI karI che te AbehUba A pramANe cheH thAva varava) jayasiMha siddharAjanI sahI Page #260 -------------------------------------------------------------------------- ________________ mahArAjA siMha siddharAjanA cAMdInA sikkA 105 jhAnsInA sonAnA sikakAonI AkRti ane temAM Apela rAjAnuM nAma A pramANe che: yu. pI. mAM jhAsI pAse paMDavAhA gAme maLI AvelA siddharAja'nA sonAnA sikkA : mULa AkAra pramANe. jhAsInA sikkAomAM "siddharAja: nAma je akSarazailImAM che te akSarazelI gujarAta ane tenI pADozanA pradezomAM pracalita tatkAlIna akSarazailI karatAM maroDamAM jarA judI paDe che. tyAre zuM jhAnsInA sikkAvALo siddharAja te gujarAtanA siddharAja jayasiMhane badale madhya ke pUrva hiMda taraphano koI bIjo siddharAja hato ? paNa hakIkata e che ke ItihAsakArone atyAra sudhI gujarAtanA siddharAja sivAya A nAmano koI bIjo rAjA rahyo hovAnuM pramANa haju sudhI maLyuM nathI (bhAratavarSa madhyayugIna vAritrorA, . triAva, gf, 1937, g0808-809). vaLI siddharAja jayasiMhanuM sAmrAjya jhAnsI(buDelakhaMDa, prAcIna nAma jejakabhUti)nI lagabhaga sudhI prasareluM hatuM te eka hakIkata che. pro. hoDIvAlAnA sikkA saMgrahamAMnA zrImakanasiMdu nAmavALA tAMbAnA nAnA nAnA je sikkAono ullekha zrI AcAryo karyo che temanA viSe koI lekha ke temanA citro pragaTa thayAnuM jANavAmAM nathI. vallabhavidyAnagaranA saMsthApaka adhyakSa tathA navI sthapAyelI saradAra vallabhabhAI yunivarsiTInA upakulapati zrI bhAIlAlabhAI paTela gujarAtanA itihAsa tathA tenI sAMskRtika unnatimAM UMDo rasa dharAve che ane enA mATe teo haMmezA prayatnazIla rahe che. muMbaIgejheTiyara 1896mAM pragaTa thayuM tyAra pachInA 60 varSanA gALAmAM gujarAtanA itihAsane lagatI je navI sAmagrI maLI AvI che te pharI tapAsAya ane tenA AdhAre gujarAtano eka baha6 itihAsa taiyAra thAya te temanI eka mahattvAkAMkSA che ane pravINatA meLavIne bhAratanI prAcIna lipionA vAMcanamAM gujarAtanA prAcIna lekho teo pote pharIthI tapAsI rahyA che. gujarAtanA ItihAsanA je je prakaraNo aMdhArAmAM che temanA para prakAza patharAya tevI aitihAsika sAmagrI meLavavA mATe paNa teo satata prayatnazIla rahe che. solaMkIonA sikakA maLe tenA mATe teo jyAM jyAM jAya che tyAM tyAM A viSe tapAsa calAve che. vallabhavidyAnagaranI kolejamAM bhaNata vidyArthIo temanA potAnA gAmamAM je aitihAsika avazeSo ke sAmagrI hoya temanI mAhitI Ape tevI sUcanA teoe karI che ane tethI mUlyavAna aitihAsika mAhitI avAranavAra maLyA kare che. vallabhavidyAnagaranI eka kolejamAM bhaNatA mahesANA jillAnA vijApura tAlukAnA pIlavAI gAma(kalola-vIjApura relavelAIna para vIjApura AvatAM A sTezana pahelAM Ave che ane khaDAyatAonAM vAma khaDAta-mahuDI javA mATe loko ahIM Utare che)nA zrI moralIdhara maMgaLadAsa zAha nAmanA vidyArthI Page #261 -------------------------------------------------------------------------- ________________ 106 AcArya vijayavallabhasUri smAraka graMtha keTalAka junA sikkA zrI bhAIlAlabhAIne dekhADavA lAvelA temAM cAMdInA thoDAka nAnA nAnA sikkAo paNa hatA jemano phoTogrApha nIce Apyo che: sikkAonI AgalI bAjue hAthInI AkRti che je lakSmInuM pratIka hoI zake. pAchalI bAjue lakhANanI traNa lITIo che jemAMnI pahelImAM kaMIka "zrI" jevuM vaMcAya che. A sivAya bIjA akSara kapAI gayA che. bIjI lITImAM zrIna jJAti A nAma 11-12mA saikAnI gujarAtamAM pracalita jAnI nAgarI lipimAM vaMcAya che ane trIjI lITInA akSaro kapAI gayA che. dareka sikakAno sarerAza vyAsa 8 MM. (A. "). dareka sikkAnuM sarerAza vajana 7815 grena. zrI AcArya ulekhelA nAnA tAMbAnA hoDIvALA saMgrahanA apragaTa sikkA je "siMha"nA hatA te ja rAjAnA A cAMdInA sikkA ApaNane maLI AvyA hoya ema lAge che. A sikkAomAMno jayasiMha te gujarAtano jayasiMha siddharAja hato ke koI bIjo rAjA hato te ApaNe pahelAM tapAsI levuM ghaTe. ApaNA dezanA ItihAsamAM jayasiMha nAmanA aneka rAjAo thayA che temAMnA ochAmAM ochA 20 jeTalA jayasiMho to ThIka ThIka jANItA che. emAMnA siMdha (I. 717-724), kAzmIra (1128-51), A% (633-663) ane karNATaka (500, 671-92, 1018-1043, 1079-1081) nA jayasiMhone ApaNe jatA karIzuM kAraNa ke A rAjAo to je jUnI nAgarI lipi ApaNane prastuta sikkAonA lakhANamAM maLI AvI che te pracalita thatAM pahelAM thayelA agara to teo je pradezomAM thayelA tyAM nAgarI lipinuM pracalana rahyuM nahotuM, dAi ta Alba, karNATaka, vagere. eTale A lipino muddo tathA prAdezika sAnidhya jotAM prastuta sikakAonI bAbatamAM ApaNe nIcenA jayasiMhone lagatI vicAraNA ja calAvavAnI rahe che. DAhala (madhyapradezano narmadAkAMTho) siMhadeva haihaya (I. 1170-1180) : A rAjAnA samayanA je ke cAra ukIrNalekho maLI AvyA che (kalacUrI saM0926nA rIvAnAM tAmrapatro, InDiyana enTIkavarI 18, pA. 224-27; ka saM0 928no tevarano zilAlekha, epI InDi. 2,17; Page #262 -------------------------------------------------------------------------- ________________ mahArAjA jayasiMha siddharAjanA cAMdInA sikkA 107 ka saM. 926no nAgapura saMgrahasthAnano lekha, InDiyana enTIkavarI 18, 214-18; ane karabalano lekha, epI. I. 5, 60) paNa tenI kArakirdI para te prakAza pheMkatA nathI. mALavA: paramAra jayasiMha (1051-1059) : bhojano uttarAdhikArI tathA gujarAtanA solaMkI bhImadeva prathamano tenA jIvananA pAchalA bhAgano samakAlIna. mALavA: paramAra jayasiMha (1068) : jyavarmAno uttarAdhikArI tathA gujarAtanA karNa solaMkI(1064-1094)no samakAlIna. mALavA: paramAra jayasiMha (1308-1342): mALavAno chelo paramAra, udayapura-mALavA khAte teno vi. saM. 1366no lekha che. - mALavA: jayasiMha maMDa5(mAMDu)no. : A dhAranI dakSiNe mAMdu najIkanA keTalAka vistArano nAno rAjA hato jeno ullekha hamIranA balavAna lekha(epI. I. 19, 46-50)mAM maLI Avyo che. A gujarAtanA vIsaladeva vAghelAno samakAlIna hato. vAgaDa (DuMgarapura-vAMsavADA kSetra) : vi. 1195(I 1251)nA vaidyanAthamandiranA jhArola gAmanA zilAlekhamAM eka vAgaDanA jayasiMhanI noMdha maLI Ave che. te gujarAtanA bhIma bIjA (1178-1241)no samakAlIna hato. mevADa: I. 1300 lagabhagamAM mevADamAM jayasiMha sIsodiyA thayo hato. dakSiNa mAravADa: jAloranA mAladeva sonagarAno dIkaro, je 14mA saikAnA AraMbhakALe thayo hato. saurASTra: "maMDalIka nRpacarita' pramANe jUnAgaDhanA cuDAsamA rAjavaMzamAM I. 1415mAM rA'kheMgAra pachI eka siMha gAdIe beTho hato. teNe 11 varSa rAjya karyuM hatuM. (Proc. Indian Hist. Congress, 1952, pp. 170-174, article by Shri H. D. Velankar). gujarAta: jANIto jayasiMha siddharAja (I. 1094-1143) prastuta sikakAomAMno jayasiMha uparanI yAdImAMno ekAda rahyo haze. DAhala (madhyapradezane uttara bhAga) gujarAtathI ghaNe dUra che paNa lipinI daSTie DAhalanA jayasiMhano muddo ApaNe vicAravAno rahe che kAraNa ke pUrva madhyakALamAM jyAre gujarAtamAM solaMkI ane DAhalamAM haihayonuM rAjya hatuM tyAre baMne pradezonA lekhomAM lagabhaga sarakhA prakAranI lipi pracalita hatI. mALavA viSe paNa tema ja hatuM. paNa A jayasiMha haiyanA jIvananI kazI mAhitI tenA lekhomAMthI maLatI nathI te ApaNe joI gayA chIe. vaLI tenA sikkA haju tenA potAnA pradezamAM maLI AvyA nathI to ATale Aghe gujarAtamAM to kyAMthI maLe te vAta samajAya tevI che. tevI ja rIte mALavAnA jayasiMhonA sikakA mALavA ke bIje kayAMya maLyA nathI. maMDapano jayasiMha ne tevI ja rIte vAgaDa, mevADa ane dakSiNa bhAravADa (jAlora)nA jayasiMho eTalA badhA nAnA rAjAo hatA ke temaNe potAnA sikkA paDAvyA hoya ema bhAgye ja banI zake. to paNa temanA sikkA temanA potAnA pradezamAM na maLI AvatAM cheka gujarAtamAM maLI Ave te paNa banavAjoga nathI. saurASTano cuDAsamA rA' jayasiMha solaMkIono khaMDiyo rahyo hovo joIe ne gujarAtanA sArvabhauma solaMkI jayasiMhe sikkA na paDAvyA hoya ane A junAgaDhanA rA'e sikkA paDAvyA hoya ane te cheka gujarAta sudhI cAle te vAta manAya tevI nathI. Page #263 -------------------------------------------------------------------------- ________________ 108 AcArya vijayavallabhasUri smAraka graMtha jayasiMha"nA prastuta sikkA tAMbu ane cAMdI ema be dhAtuonA maLI AvatAM sUcana maLe che ke A prakAranA sikkA rItasaranA nANAMkIya calaNa mATe ja pADavAmAM AvyA hatA. vaLI baMne prakAranA sikakA gujarAtamAM ja maLI AvyA che. A vastu sUcana kare che ke A sikkA gujarAtanA ja koI jayasiMha' nAmanA moTA rAjAnA ja hovA joIe. sikakAo para "zrImasiMha' nAma jUnI nAgarI lipimAM che ane teno "ja" akSara je AkArano che te jotAM kahI zakAya ke A rAjA 10mAthI 15mA saikA sudhImAM thayo hovo joIe. 1954nI nAtAlamAM amadAvAda khAte bharAyelI bhAratIya itihAsa pariSadanA adhivezana prasaMge bharAyelA pradarzanamAM A sikakAonA moTA phoTogrApha mUkavAmAM AvelA te vakhate gujarAtanA prAcIna jaina sAhityanA prakArDa vidvAna muni zrI puNyavijayajIe A sikkAonAM lakhANamAM je "zrI" zabda che. te jayasiMha siddharAjanI samakAlIna hatapratomAM "zrI"no jevo AkAra maLI Ave che tevo ja AkAra prastuta sikkAomAMnA "zrI"no hovAno abhiprAya Apelo. - bhAratIya niSkavidyA pariSadanA mukhapatranA hAlamAM pragaTa thayelA tenA aMka(pu. 16 bhA. 2, pA. ra63-4)nA Miscellanea mathALA heThaLa sikkAone lagatI je navI zodhonI saMkSipta mAhitI pragaTa thaI che temAM The Coins of Jayasimha' A noMdhamAM meM prastuta sikkAono TUMka paricaya rajU karatAM te siMha siddharAjanA hovAnuM jaNAvyuM che. enI nIce A pramANenI taMtrInoMdha apAI che : "Dr. U. P. Shah has suggested to us that these coins might belong to Jayasimha or Jayatsimha, who for some time usurped the Chaulukyan throne after Ajayapala. A copper-plate charter of this ruler was obtained from Kadi, North Gujarat, dated in the year 1280 V. S. (Indian Antiquary, VI, p. 196), where we have in the last line Srimajjayasimhadevasya.-Editor." A rAjAnuM eka mAtra tAmrapatra maLI AvyuM che te vAMcanAra jANItA vidvAna DaoN. myulare jaNAvyuM che: "Our grant No. 4 was issued by a Chaulukya ruler, Jayantasimha, who describes himself in the following terms.... This vain-glorious passage is preceded by the usual vamsavali, beginning with Mularaja I, and ending with Bhimadeva II. But after naming the latter and giving his titles, and just before the enumeration of Jayantasimha's own titles, follow the significant words tadanantaram sthane, 'after him (Bhima) in (his) place.' Considering these statements, and the further assertion, in the preamble to the grant, that Jayantasimha ruled over the Vardhipathaka and the Gambhuta pathaka, it is evident that he was a usurper who supplanted Bhima for a time. As one of Bhima's own grants (No. 5) is dated in 1283 Vikrama and from Anahilapataka, it follows that Jayantasimha, who dates his grant in 1280 Vikrama, must have been ejected by the rightful owner soon after issuing the grant." (Indian Antiquary, VI, 1877, P. 188). Page #264 -------------------------------------------------------------------------- ________________ mahArAjA jayasiMha siddharAjanA cAMdInA sikkA 1o9. A thaI lagabhaga poNoso varSa pUrvenI vAta. A pachInA samayamAM gujarAtanA caulukya (solaMkA) vaMzanA itihAsanI je kaMI sAmagrI maLI AvI che tenA AdhAre taiyAra thayela sva. zrI durgAzaMkara kevaLarAma zAstrInA gujarAtano madhyakAlIna rAjapUta itihAsa" nAmanA pustakanI je 1953mAM bIjI sudhArelI AvRtti bahAra paDI che temAM A rAjA viSe (pA. 418-9) nIce pramANe jaNAvyuM che: I. 1210(vi. 1275)no bhImadeva bIjAno bharANAno lekha maLyo hovAnI upara noMdha karI che...pachI I. 1210thI 1224 vaccenA koI paNa varSamAM upara kahelA musalamAnI humalAothI tathA puSkaLa dAnothI jenI tijorInuM taLiyuM dekhAI gayuM hatuM te bhImadevanA rAjyane baLavAna maMDalikoe tathA maMtrIoe dabAvavA mAMDayuM ane chevaTe jayaMtasiMhe pATaNanI gAdI pacAvI pADI...A jayaMtasiMha mukhya solaMkI vaMzano koI bhAyAta ja hovo joIe; jo ke koI prabaMdhamAM AnuM nAma nathI ane enA lekhamAM eno mukhya vaMza sAthe saMbaMdha batAvyo nathI." A hakIkata jotAM DaoN0 umAkAMtabhAI zAhe mArI mAnyatA viruddha prastuta sikkA te A jayaMtasiMhanA hovAnI zakyatA darzAvI che te sUcave che ke temanA mata pramANe varSa be varSa mATe koIka gAdI pacAvI pADanArane taddana nAnA pradeza para rAjya karanAra koIka evo solaMkI bhAyAta ke jenI noMdha jaina prabaMdhAdi tathA anya samakAlIna sAhityanA kartAoe levAnuM ucita mAnyuM nathI, tenA A sikkA hoI zake che paNa jayasiMha siddharAja jevA bhAratavikhyAta ane mahAna rAjAnA hoI zakatA nathI. nyumimeTika sosAyaTInA jarnalanA taMtrIe Do. zAhanA maMtavya viSe je noMdha lakhI che tenA parathI jaNAya che ke DaoN. zAhe potAnI dalIlamAM A jayaMtasiMhanI tenA tAmrapatra para zrImanarkiMda tarIke teNe karelI sahIno dAkhalo Apyo che paNa jayasiMha siddharAjanA tAmrapatro para paNa tenI "jayasiMha" nAmanI sahI maLI Ave che te vAtano ullekha karyo jaNAto nathI. baMne sahIo vacce aMtara ATaluM ja che ke jayasiMha siddharAjanI sahImAM zrInarjiva ane jayaMtasiMhanI sahImAM zrI narasiMhastha A pramANe lakhANa che ne prastuta sikkAo para zrImanayarsiTu lakhANa che ke A pramANe zrImatta zabdanA kAraNe sikakAonuM lakhANa jayaMtasiMhanI sahInA lakhANa sAthe sAmya dharAve che. paraMtu ApaNe A hakIkata dhyAnamAM rAkhavAnI che ke koI rAjA potAnA hAthe potAnI sahI karatAM AvAM vizeSaNa na lakhe. solaMkI vizanA tAmrapatromAM mULarAjathI mAMDI jyAM jyAM rAjAonI sahIo maLI AvI che tyAM tyAM temaNe kyAMya nA ke bIjuM vizeSaNa potAne hAthe sahIomAM lakhyAM nathI; tema karavAnuM koIne zobhe paNa nahi. bIjA pradezomAM A samayanAM AvAM aneka udAharaNa maLI AvyAM che ke jyAM rAjAo potAnI sahImAM zrImatta vizeSaNa vAparatA nathI paNa temanA sikkAo tathA tAmrapatrAdimAM ullekhita temanAM nAma sAthe A vizeSaNa vaparAyuM che. vaLI jayaMtasiMhanI sahInI bAbatamAM . umAkAMtabhAIe je bhAra mUkyo che te sahI azuddha che te vAta ullekhanIya che. A rAjA potAnA tAmrapatramAM potAnuM nAma spaSTapaNe "jayaMtasiMha' hovAnuM jaNAve che. A tAmrapatra ukelanAra DaoN0 khulara tathA temanI pachI te pharI vAMcanAra vidvAnoe te zrImasiMvaya A pramANe ukelI che. Do. zAha jaNAve che tema te sahInuM lakhANa zrI jayasiMha nathI. A uparathI lAge che ke A rAjAne potAnI sahI barobara karatAM nahi AvaDatI hoya eTale tenAthI tAmrapatra para sahI karatAM zrImanayaMtasi~vacane badale jemAM be akSaro ( 3 ane 7) khUTe te zrImanasiMhadevastha lakhAI gayuM. tAmrapatro para AvI azuddha sahIonA AvA aneka dAkhalA maLI AvyA che. Page #265 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha A badhA muddAonI chaNAvaTa pachI evo nirNaya bAMdhI zakAya ke prastuta sikkAo ke je koI evA ' jayasiMha 'nAM che ke jenuM calaNa uttara gujarAta (kAraNa tenA cAMdInA sikkA A pradezamAM pIlavaI khAte maLyA che) tathA saurASTra(tenA tAMbAnA sikkA A pradezamAM maLelA)mAM cAlyuM hoya te 'jayasiMha' te 'jayasiMha siddharAja' ja hoI zake che. solaMkI rAjAo sikkA paDAvatA te vAta temanA samakAlIna sAhitya parathI ApaNe jANIe chIe. 110 bhAratIya sikkAonA AkAraprakAranA vikAsano abhyAsa karatAM ApaNune jaNAya che ke gupta rAjAoe je sikkA calAvelA temAM guptakALa pachI dhIme dhIme keTaloka pheraphAra thato gayo ane DAhalanA haihaya rAjA gAMgeyadeva(1015-1040)nA samaye sikkAonA AkAra-prakAre je vizeSatA dhAraNa karelI te pramANe A sikkAonI AgalI bAju lakSmInI AkRti ane pAchalI bAju sIdhI traNa samAnAntara lITIonuM lakhANa hoya jemAM IlkAbo sAthe sikkA calAvanAra rALanuM nAma hoya. A sikkAono prakAra gAMgeyadevanI zailI tarIke jANIto che ane dakSiNa hiMdane bAda karatAM jyAM jyAM gurjarapratihAra sAmrAjyanA patana pachI je aneka rAjyo astitvamAM AvelAM (dA0 ta. DAhala, kanoja, dilhI, mALavA, vagerenA haihaya, tomara, paramAra ityAdi vaMzonAM rAjyo jemAM gujarAtanuM solaMkI rAjya paNa eka hatuM.) tyAM saghaLe A gAMgeyadevanI zailInA sikkA pracalita thayA hatA. A sikkAo emanA pracalananA pradezomAM muslima rAjyanA AraMbha sudhI cAlu rahyA hatA. ' jayasiMha'nA prastuta sikakA A gAMgeyadevanI zailInA ja che te temanA paranA lakhANunI traNa lITIo vaDe jaNAya che. gAMgeyadevanI zailInA sikkAo para sAmAnyapaNe eka bAju gupta rAjAonA sikkAonI paraMparArUpe lakSmInI AkRti mUkavAmAM AvatI. prastuta sikakAo para lakSmInI AkRtine badale hAthI che. ApaNA dezanA prAcIna sikkAo para devanI AkRtinA badale tenA pratinidhi tarIke tenA vAhananI AkRti mUkavAno rivAja hato. guptonA sikkAo para temanA iSTadeva viSNune badale tenA vAhana garuDanI AkRti ja maLI Ave che te jANItI vAta che. gAMgeyadevanI zailInA sikkA ke je 11mIthI 14mI sadI sudhI kAnyakubja, buMdelakhaMDa, dilhI tathA gujarAtanA solaMkIonA samakAlIna khIjA keTalAya rAjavaMzoe potapotAnA pradezomAM calaNamAM mUkelA hatA temanA para zivane badale tenA pratinidhi tarIke poThiyAnI AkRti maLI Ave che. to evA saMjogomAM ' jayasiMha'nA prastuta sikkAo para je hAthInuM cihna che te lakSmInuM pratIka che ema mAnavuM upayukta ja che. A rIte hAthInI AkRti dakSiNanA keTalAka sikkAo para paNa maLI AvI che. mArA mitra DaoN. umAkAMta zAhe mane ekavAra vAtacItamAM jaNAveluM ke temane hAlamAM eka evI jUnI sAhityika noMdha maLI AvI che je solaMkIonA sikkAo para lakSmInI AkRti rahI hovAnuM jaNAve che. 'jayasiMha'nA prastuta sikkAo kadamAM cheka ja nAnA che ane temanA para lakSmInI AkRti samAI zake tema nathI eTale AvA sikkAo para lakSmInI jagAe tenuM vAhana hAthI ke je tenI sahelI AkRtine laI game teTalA nAnA sikkAmAM samAI zake te mUkI hoya ema mAnI zakAya. upara jaNAvelA badhA muddA ApaNane A nirNaya tarapha dorI jAya che ke prastuta sikkA gujarAtanA solaMkI rAjA jayasiMha siddharAja(1094-1143)nA ja che. siddharAja mAtra gujarAta ja nahi paNa AkhA hiMdanA itihAsamAM moTo rAjA gaNAyo che. teNe moTuM sAmrAjya UbhuM karyuM hatuM. tenA para ApaNe tyAM gujarAtamAM itihAsa navalakathAdi sAhitya khUba lakhAyuM che. paraMtu gujarAta bahAranA sAhityamAM paNa tenA viSe pustako lekhAdi lakhAtAM rahe che. hiMdI bhASAnA hAla sauthI moTA ane pIDha gaNAtA mahAkavi zrI. maithilIzaraNa gupte ApaNA A siddharAja viSe hiMdI bhASAmAM 'siddharAja ' Page #266 -------------------------------------------------------------------------- ________________ mahArAjA jayasiMha siddharAjanA cAMdInA sikkA nAmano eka ucca koTino kAvyagraMtha lakhyo che jenA vivecana para paNa hiMdImAM svataMtra pustako lakhAI gayAM che. AvA moTA rAjAe sikkAo paDAvyA hoya te dekhItuM ja che ane A sikkA tAMbu ane cAMdI ema be dhAtuonA ja maLI AvyA che. jhAnsInA sonAnA sikkA tenA ja hovAno niSNAta niSkazAstrIoe abhiprAya Apyo che. gujarAtamAM solaMkIonA jamAnAmAM gadheyA (Indo-Sassasian) sikkAo ja cAlu rahelA. A vAta A sikakAonI zodha tathA samakAlIna sAhityika noMdhonA AdhAre barobara lAgatI nathI. A hakIkata chatAM solaMkIonA sikkAo virala saMjogomAM ja maLI Ave che. temanA uttarAdhikArIo gujarAtanA muslima sulatAna (143-1pa73)nA sikkAonI jema te avAranavAra upalabdha thatA nathI. tenuM kAraNa A lAge che ke alAuddIna khIlajI (1295- 1315) taraphathI tenA senApati ulughakhAne 1297mAM gujarAta para AkramaNa karI solaMkI rAjyano aMta ANyo hato. pachI ahIM khIlajI rAjaya sthapAyuM hatuM. alAuddInanA rAjyamAM prajA kacaDAyelI rahe ane tenA rAjayanI sAme te mAthuM na UcakI zake te mATe teNe hiMdu prajA para asahya karaverA nAkhyA hatA. jajiyA uparAMta hiMduo para aneka verAo ladAyA hatA. vaLI kheDUta pAsethI tenI khetInI Upajano ardhoaradha bhAga levAmAM Avato hato. kheDUta pAse mAtra Avato pAka vAvavA pUratI ja sagavaDa rahe ke jethI te kara bharavA pUrato ja jIvato rahI zake teTalI hada sudhI karaverAo mAraphate tene Arthika dRSTie taddana nIcovI nAkhavAmAM Avato. pariNAme kuTuMba, samAja, dharma, I ne lagatI javAbadArIo pUrI karavA alAuddInanA rAjyakALamAM gujarAtanA kheDUta, vepArI tathA anya varga pAse je kAMInANuM, daradAgInA IDa hatAM te temaNe badhAM kADhI nAkhavA paDyAM. A rIte agAunA sikkA ke bIjI vastuonA rUpe gujarAtanI prajAnuM sonuM ne cAMdI dilhI pahoMcyAM, jayAM A badhAno nAza karI navA sikkA vagere pADavAmAM AvyA. solaMkIonA sikkAo Ama dilhI gaLAvA mATe pahoMcatA tenI vigata alAuddInanI TaMkazALanA amaladAra Thakakara pheranA pustaka 'dravyaprakAza" parathI jANavA maLe che. ' A chatAM jo gujarAtane AMgaNe solaMkIonA sikkAo mATe sArI peThe tapAsa calAvavAmAM Ave to, jema A lekhamAM jaNAvelA be kissAomAM te acAnaka maLI AvyA che tema te aneka sthaLe cokkasa maLI Ave. S hA , ke Page #267 -------------------------------------------------------------------------- ________________ hemacandrAcArya emanuM jIvana ane kavana prA. ramaNalAla sI. zAha, ema. e. gujarAtanA itihAsamAM sukha, samRddhi ane saMskAritAnI dRSTie mahAna kahI zakAya evo yuga te solaMkI yuga. A yugamAM mULarAja, bhIma, karNa, siddharAja, kumArapALa ema eka pachI eka parAkramI. prajAvatsala ane dUraMdezI rAjAo rAjya karI gayA ane gujarAtanI kIrtine enI Toce pahoMcADI. lagabhaga traNaso varSano A jamAno gujarAtanA itihAsamAM suvarNayuga tarIke oLakhAvA lAgyo. A savarNayugane enI parAkASThAe pahoMcADanAra siddharAja ane kumArapALa hatA. ane e banne rAjavIone mahAna banAvanAra kalikAlasarvajJa, yugapravataka hemacandrAcArya hatA. je sthAne vikramAdityanA rAjyamAM kavi kAlidAsanuM hatuM, je sthAna harSanA rAjyamAM bANabhaTTanuM hatuM te sthAna siddharAja ane kumArapALanA vakhatamAM hemacandrAcAryanuM hatuM. itihAsamAMthI hemacandrAcAryane je ApaNe khaseDI laIe to e samayanuM apUrNa ane aMdhakAramaya citra ApaNI sAme khaDuM thavAnuM. hemacandrAcArya na hota to tatkAlIna gujarAtI prajA ane e prajAnAM bhASA ane sAhitya ATalAM samRddha na hota. hemacandrAcAryanA samaya pahelAM mALavAnA bajAromAM gujarAtIonI ThekaDI UDatI. sAhitya ane saMskAritAmAM gujarAtIo zuM samaje ema gaNI gujarAtIone tuccha lekhavAmAM AvatA. tene badale gujarAtI prajAne hemacandrAcArye kalA, sAhitya ane saMskAranI dRSTie jAgrata ane sabhAna banAvI. ene lIdhe eka samaya evo Avyo ke jyAre pATaNamAM rahevuM ane potAnI jAtane paTTaNuM kahevaDAvavuM e gaurava levAnI vAta banI. te samayanA gujarAtanA sAdhuo, addhio ane sainiko gujarAta bahAra paMkAtA hatA. hemacandrAcAryanA jIvana viSe saMskRta, prAkRta ane apabhraMza graMthomAMthI puSkaLa mAhitI maLe che. pradyumnasUrinA prabhAvakacaritra" merutuMgAcAryanA "prabaMdhaciMtAmaNi, rAjazekharanA "prabaMdhakoza' ane jinamaMDana upAdhyAyanA "kumArapALacaritra' nAmanA graMthomAMthI hemacandrAcArya vize puSkaLa mAhitI maLI AvI che. jema narasiMha ane mIrAM, tukArAma ane jJAnezvara, kabIra ane caitanya jevA saMtonA jIvana vize tema ja kAlidAsa ane bhavabhUti jevA kavio ke vikrama ane bhoja jevA rAjavIo vize aneka daMtakathAo pracalita che, tema hemacandrAcArya vize paNa ghaNuM daMtakathAo pracalita che. AmAMnI keTalIka daMtakathAo avaijJAnika ane anaitihAsika ane keTalIka to dekhItI rIte ja khoTI Thare evI che, kAraNa ke eka graMthamAM e eka rIte ApavAmAM AvI hoya ane bIjA graMthamAM bIjI rIte ApavAmAM AvI hoya. hemacandrAcArya potAnA yoganA prabhAva vaDe amAsanI pUnama karI nAkhI hatI, mahammada gajhanIne vimAnamAM potAnI pAse Apyo hato ke tADapatrI khUTatAM navAM jhADa ugADyAM hatAM--evI evI daMtakathAo na mAnI zakAya evI che emAM zaMkA nathI. hemacandrAcAryano janma saMvata 114pamAM kArataka sudi pUnamane divase dhaMdhukAmAM thayo hato. emanA pitAnuM nAma cAca ane mAtAnuM nAma cAhiNI (athavA pAhiNI) hatuM. hemacandrAcAryanuM bALapaNanuM nAma caMga hatuM. ema kahevAya che ke eka vakhata dhaMdhukAmAM devacandrasUri padhArelA te samaye cAhiNI emane vaMdana karavA jAya che ane pote svapnamAM eka ratnaciMtAmaNi joyo hato tenI vAta kare che. jyotiSanA jANakAra devacaMdrasUri cAhiNInA caherAnI rekhAo pArakhIne kahe che ke tuM eka ratnaciMtAmaNi jevA Page #268 -------------------------------------------------------------------------- ________________ hemacandrAcArya: emanuM jIvana ane kavana 113 putrane janma ApIza. tyAra pachI devacandrasUri vihAra karatA cAlyA gayA. pharI keTalAMka varSe jyAre devacandrasUri pAchA dhaMdhukAmAM AvyA tyAre cAriNI emane vaMdana karavA gaI sAthe pAMceka varSano saMga hato. cAhiNI jyAre vaMdana karatI hatI tyAre caMga mahArAjanI pATe caDhI emanI pAse besI gayo hato. te samaye devacandrasUrie cAhiNIne pelA ratnaciMtAmaNinI yAda ApI, ane putra potAne soMpavA kahyuM. cAhiNIno pati te samaye bahAragAma vepArArthe gayo hato, eTale ene pUchyA vinA putra kevI rIte ApI zakAya? vacandrasUrie cAhiNIne khUba samajAvI ane kahyuM ke pati bahAragAma che e kadAca IzvarI saMketa haze. aMte cAhiNIe potAno putra dIkSArtha devacandrasUrine soMpI dIdho, ane devacandrasUri vihAra karatA khaMbhAta pahoMcyA. daramyAna cAca bahAragAmathI pAcho Avyo. putrane na jotAM turata gusse thaI, khAdhApIdhA vinA pagapALo khaMbhAta AvI pahoMcyo ane melAghelA veze udayana maMtrI pAse jaI phariyAda karI. udayana maMtrIe devacandrasUri pAsethI eno putra maMgAvI ene pAcho soMpyo, ane pachI samajAvyuM ke "A putra tArI pAsa rAkhazo to bahu bahu to e dhaMdhukAno nagarazeTha banaze; ane devacandrasUrine soMpaze to eka mahAna AcArya thaze ane AkhI duniyAmAM nAma kADhaze." ghaNuM samajAvyA pachI cAce potAno putra devacandrasUrine pAcho soyo. tyAra pachI navame varSe caMgane dIkSA ApavAmAM AvI ane enuM nAma pADavAmAM AvyuM somacandra. nAnA somacanTe tyAra pachI saMskRta, pAkata ane apabhraMza bhASAno abhyAsa karyo. sAthe sAthe vyAkaraNa, kAvyAlaMkAra, yoga, nyAya, itihAsa, purANa, tatvajJAna vagere bhinna bhinna zAkhAono paNa UMDo abhyAsa ryo. vidyAmAM pAraMgata banatAM A saMyamI, a5bhASI, tejasvI yuvAna sAdhune vadhu abhyAsArthe kAzmIra javAnI IcchA thaI. gurue ene samajAvyuM ke tAruM sthAna gujarAtamAM che, gujarAta bahAra javAnAM svapnAM sevavAnI jarUra nathI. uttarottara gurune paNa pratIti thatI jAya che ke somacandranI dRSTino ghaNo vikAsa thayo che, enI prajJA pariNata banavA lAgI che, enI tejarivatA vadhatI ja cAlI che. eTale emaNe potAnI pATe AcAryapade somacandrane sthApavAno nizcaya karyo. ane vi. saM. 1166mAM somacandrane ekavIsame varSe devacandrasUrie khaMbhAtamAM vidhipUrvaka AcAryapade sthApyA ane emanuM nAma pADavAmAM AvyuM hemacandra, e samaye hemacandrAcAryanI mAtA, jemaNe paNa dIkSA lIdhelI che te hAjara hoya che. mAtAputra baMne A rIte sAdhujIvanamAM ekabIjAne nihALI prasannatA anubhave che. hemacandrAcArya potAnI mAtAne e vakhate pravatinInuM pada apAve che. ahIMthI have hemacandrAcAryano kIrtikALa zarU thAya che. pATaNamAM te samaye siddharAja (lokomAM jANItA sadharA jesaMga)nuM rAjya cAlatuM hatuM. e samaye hemacandrAcArya devasUri sAthe pATaNamAM Ave che ane banArasathI AvelA kumudacandra sAthe dharmacarcAmAM bhAga le che. tyArathI siddharAjane hemacandrAcAryanI pratibhAno paricaya thAya che. te samaye siddharAjanI vikasabhAmAM rAjakavi tarIke zrIpAlane sthAna hatuM, ane rAjapaMDita tarIke devabodhane sthAna hatuM, e bannene ekabIjA pratye te joSa hato ane ekaMdare rAjAne e baMnethI asaMtoSa hato. eTale siddharAje potAnI viTsabhAmAM e baMnene badale hemacandrAcAryane sthAna ApyuM. - tyAra pachI siddharAje mAlavA para caDhAI karI. emAM ene phatteha maLI. mAlavAnI aDhaLaka samRddhi gujarAtamAM lAvavA sAthe enA mANaso mAlavAthI gADAMnAM gADAM bharI hastaprato paNa lAvyA. emAM kasiddharAje "bhoja vyAkaraNanI prata joI. paMDitone pUchyuM to gujarAtamAM kyAMka "bhoja vyAkaraNa", kyAMka kyAMka kAtaMtranuM vyAkaraNa cAlatuM hatuM. gujarAta pAse potAnuM kahI zakAya evuM vyAkaraNa racavAne hemacandrAcArya Page #269 -------------------------------------------------------------------------- ________________ 114 AcArya vijyavallabhasUri smAraka graMtha samartha che ema paMDitoe jaNAvyuM ane siddharAje hemacandrAcAryane evuM vyAkaraNa racavAnI vinaMti karI. e mATe kAzmIrathI ane hiMdanA bIjA bhAgomAMthI bhinna bhinna vyAkaraNonI prato siddharAje maMgAvI ApI. eno satata ane UMDo abhyAsa karI hemacandrAcArye eka uttama vyAkaraNanI racanA karI. siddharAjanI vinatithI e lakhAyuM mATe enI yAdagIrI rahe eTalA mATe emaNe vyAkaraNanuM nAma ApyuM "siddhahema.' A vyAkaraNanI paMDitoe mukta kaMThe prazaMsA karI. siddharAje enI pahelI hastaprata hAthI para aMbADImAM mUkI nagaramAM pheravI ane eno DhaMDhero pITAvyo. tyAra pachI vidvatsabhAmAM enuM vidhisaranuM paThana thayuM. e vyAkaraNanI hastaprato taiyAra karavA mATe gujarAtamAMthI 300 jeTalA lahiyAone bolAvavAmAM AvyA. hastaprato taiyAra thatAM hiMdustAnamAM TheraThera mokalavAmAM AvI. enI eka suMdara hastaprata rAjabhaMDAramAM paNa mUkavAmAM AvI ane tyArathI gujarAtamAM "siddhahema' zIkhavavAnuM zarU thayuM. kAkala nAmanA eka vidvAna paMDitanI pATaNamAM vyAkaraNa zIkhavavA mATe nimaNUka karavAmAM AvI. Ama siddharAje hemacandrAcAryane vyAkaraNanuM bahumAna karyuM, ane tyArathI hemacandrAcArya bIjI kRtionI racanA karavA tarapha prerAvA lAgyA. siddharAja hemacaMdrAcAryanI pratibhAthI eTalA badhA prabhAvita thayA che tyArathI hemacaMdrAcAryo siddharAjanA mitra ane mArgadarzakanuM sthAna lIdhuM. ene pariNAme siddharAjano jaina dharma pratyeno anurAga vadhyo; ene pariNAme hemacandrAcArya siddharAjanA jIvana ane solaMkI yuga vize saMskRtamAM "yAzraya" mahAkAvya lakhyuM, ene pariNAme siddharAja hemacandrAcArya sAthe jaina derAsaramAM darzana karavA jatA ane hemacandrAcArya siddharAja sAthe somanAthanI yAtrAe jatA. dhArmika saMkucitatA ane asahiSNutAnA e jamAnAmAM hemacandrAcArya dharmanA sAMpradAyika svarUpathI para hatA, ane mATe ja somanAthanA zivaliMgane brahmA vA viSNurvA mahezvo nA namastamaiA kahIne praNAma karI stuti karavA lAgyA hatA. siddharAjane sarvadharmasamanvayanuM mAhAsya samajAvanAra paNa hemacandrAcArya ja hatA. koI paNa dharma mAtra pote ja sAco che evuM mithyAbhimAna dharAvI na zake. dareka dharmamAM kaMIka avanavuM rahasya samAyeluM che ane mATe ja saMjIvanI nyAya pramANe badhA dharmano samabhAvapUrvaka abhyAsa karanAra ja sAco dharma pAmI zake che ema hemacandrAcArya mAnatA hatA ane e pramANe mAnatA siddharAjane hatA. siddharAjane saMtAna na hovAthI enI gAdIe Ave che eno bhatrIjo kumArapALa; ane ahIMthI hemacandrAcAryanA jIvanano trIjo tabakko zarU thAya che. jyotiSanA jANakAra hemacandrAcAryane agAuthI khabara paDI gaI hatI ke nahi te bAju para rAkhIe, paNa eTaluM to jarUra kahI zakAya ke hemacandrAcArya sAdhubAvAne veze bhaTakatA kumArapALane, siddharAjanA mANaso enuM khUna karavA pharatA hatA tyAre mAtra mAnavatAthI prerAIne upAzrayamAM tADapatrI nIce saMtADI dIdhA hatA. A upakAra kumArapALa bhUlyA na hatA. rAjayarohaNa pachI zarUAtanAM paMdareka varSa rAjya sthira karavAmAM ane vistAravAmAM gayAM. tyAra pachI kumArapALa rAjAe potAnA guru hemacandrAcAryanI IrachAnusAra vartavAnuM zarU karyuM. hemacandrAcAryanI icchA mujaba potAnA rAjayamAM pazuvadha, jugAra, zikAra, mAMsabhakSaNa, dArU vagere para kumArapALe pratibaMdha pharamAvyo. rAjyanI kuladevI kaMTezvarIne apAtuM balidAna baMdha karAvyuM. putrarahita vidhavAnuM dhana japta thatuM baMdha karAvyuM. jaina dharma pratyenA anurAgane lIdhe Thera Thera jaina mandiro baMdhAvyAM ane paramAhatanuM biruda loko taraphathI meLavyuM. siddharAjanI jema kumArapALane paNa putra na hovAthI jiMdagInAM chellA varSomAM enI nirAzA vadhI gaI hatI, te samaye enA mananuM samAdhAna karAvavA mATe hemacandrAcArya yogazAstranI racanA karI.. Page #270 -------------------------------------------------------------------------- ________________ hemacandrAcArya: emanuM jIvana ane kavana 115 hemacandrAcAryanuM AkhuM jIvana satata ughogaparAyaNa hatuM. ekaMdare dIrdhAyuSya emane sAMpaDyuM hatuM. potAnuM avasAna samaya pAse AvelA jANI temaNe anazanavrata zarU karyuM. ziSyone paNa agAuthI sUcanA ApI dIdhI hatI. ema karatAM saM. 1229bhAM 84 varSanI vaye emanuM avasAna thayuM. sAhityanA kSetramAM paNa hemacandrAcAryanuM arpaNa jevuMtevuM nathI. mAtra hiMdustAnanI anya bhASAonA sAhityamAM ja nahi, vizvasAhityamAM jene mUkI zakAya evI sarvatomukhI pratibhAvALA hemacandrAcArya hatA. emanI kIrti dezavidezanA prAcIna bhASAsAhityanA abhyAsIomAM prasarelI che. Azcarya thaze ke arvAcIna samayamAM emanA jIvana ane sAhitya upara sau prathama suMdara samIkSA karanAra eka jarmana paMDita DaoN. bulhara che. zrI kanaiyAlAla munazIe emane yogya rIte ja gujarAtanA mahAna jyotirdhara tarIke oLakhAvyA che. emanI sAhityasevAno suMdara, sacoTa ane saMkSipta paricaya somaprabhasUrie eka zlokamAM Apyo che : klaptaM vyAkaraNaM navaM viracitaM chando navaM vyAzrayA'laMkArau prathitau navau prakaTitau zrI yogazAstraM navam / tarkaH saMjanito navo jinavarAdInAM caritraM navaM baddhaM yena na kena vidhinA mohaH kRto dUrataH / / arthAta-"navuM vyAkaraNa, navuM chaMdazAstra, dayAzraya mahAkAvya, navuM alaMkArazAstra, navuM yogazAstra. navuM tarkazAstra ane jinavaronAM navAM caritra--A saghaLuM jemaNe racyuM te hemacaMdrAcArye lokono moha kaI kaI rIte dUra nathI karyo ?" eTale ke hemacandrAcArye potAnA samayamAM sAhityanA eka paNa kSetramAM potAno amUlya phALo ApavAno bAkI rAkhyo nahoto. emaNe siddhahemazabdAnuzAsana nAmanA vyAkaraNanI racanA karI. e vyAkaraNanI e samayathI te atyAra sudhI prAkRta ane apabhraMza bhASAnA eka AdhArabhUta vyAkaraNa tarIke gaNanA thAya che. prAkRta ane apabhraMza bhASAnA baMdhAraNa viSe ApaNane hemacandrAcAryanA vyAkaraNa jevuM AdhArabhUta vyAkaraNa bIjI eke maLatuM nathI; eTale bhaviSyamAM paNa varSo sudhI emanuM A vyAkaraNa ja AdhAragraMtha tarIke raheze. hemacandrAcArye A vyAkaraNamAM-vizeSataH apabhraMza bhASAnA vyAkaraNanA niyamomAM_udAharaNa tarIke vyavahAra, prema, zaurya ane zuMgAranA je dUhAo ApyA che te vyAkaraNanA udAharaNa karatAM uttama kavitA tarIke vadhu jANItA thayA che. e dUhAo e jamAnAno ApaNane khyAla Ape che ane sAthe sAthe sAdhu hemacandrAcArya sAMsArika bAbatone paNa alipta rahI keTalI jhINavaTathI nihALatA haze teno paNa khyAla Ape che. A uparAMta emaNe anekArthasaMgraha, abhidhAnaciMtAmaNi ane dezanAmamAlA jevA zabdasaMgraho taiyAra karyA. e jamAnAmAM emaNe eka nahi, paNa bhinna bhinna daSTabinduthI traNa traNa zabdakoSa taiyAra karyA. siddhahema zabdAnuzAsana pachI emaNe liMgAnuzAsana, chaMdAnuzAsana ane kAvyAnuzAsana ema traNa bIjI zAsanonI racanA karI. vyAkaraNanA niyamanA udAharaNa tarIke paNa rajU thaI zake evA zlokanI racanA vaDe emaNe saMskRta ane prAkRtamAM dayAzraya nAmanuM mahAkAvya lakhyuM. yogazAstra, mahAvIracaritra ane purANonI tole mUkI zakAya evA tripachIzalAkApuruSacaritra jevA mahAna graMtho lakhyA. eTale sAhityanA kSetre paNa bhinnabhinna zAkhAomAM emaNe potAno viziSTa phaLo noMdhAvyo. hemacandrAcArya mahAna vidvAna hatA, mahAna koSakAra hatA, mahAna kavi hatA ane mahAna vaiyAkaraNI paNa hatA. emanI ajoDa pratibhA vyAkaraNa jevA zuSka gaNAtA viSayamAM ane kavitA jevA Page #271 -------------------------------------------------------------------------- ________________ 116 AcArya vijayavallabhasUri smAraka graMtha rasika gaNAtA viSayamAM eka sarakhI AsAnIthI viharatI. sAhityanI sevA ane upAsanAmAM emaNe potAnI jiMdagInAM lagabhaga 64 jeTalAM varSa ApyAM. emaNe potAnA samayamAM sAhityano eka viziSTa yuga pravartAvyo ema kahI zakAya. hemacandracArya eka jainAcArya ane prakhara sAhityakAra tarIke to mahAna hatA, paNa eka mAnava tarIke paNa mahAna hatA. teo atyaMta bAhoza, tejasvI ane vinamra hatA. hRdayanI vizALatA ane udAratA vaDe emaNe devabodha ke zrIpAla jevA virodhI ke pratispardhIne jItI lIdhA hatA. teo sAdhu hatA, chatAM sAMsArika bAbatomAM rasa letA hatA ane to paNa saMsAranA raMgathI raMgAyA vinA teo sAMsArika pravRttione potAnA sAdhutvanA raMgathI raMgI detA. teo haMmezAM saMpradAyathI para ja rahyA hatA. potAnA jIvana daramyAna eka nahi paNa be rAjAone potAnA vyaktitvathI prabhAvita karyA hatA ane atyaMta kuneha, kAryakuzalatA ane samabhAva vaDe potAnI IcchA mujaba temanI pAse kArya karAvI zakyA hatA. lAkhonI saMkhyAmAM emanA anuyAyIo hatA. ane chatAM judo patha pravatAMvavAnI emaNe kadI mahatvAkAMkSA sevI nahotI. emanA ziSyo to emanAM guNagAna gAtAM thAkatA ja nahi. keTalAka to vimonidhimaMthamaMjiri: zrImaddo : jevI paMktio ucArI vaSonAM varSo sudhI prAtaHkALamAM emanuM smaraNa karatA. hemacandrAcArya mAtra gujarAtanA ja nahi, mAtra hiMdustAnanA ja nahi paNa jagatanA eka mahAna mAnavI hatA ema niHsaMkoca jarUra kahI zakAya. evA mahAna jyotirdharane ApaNuM vaMdana ho! ucososcops 'kA' . pa ..!! $ ' ':41 , .. maga Page #272 -------------------------------------------------------------------------- ________________ khuzaphahama" siddhicaMdragaNita neminAtha caturmAsakam prA. maMjulAla ra0 majamudAra, ema.e, elaela. bI. pIeca.DI., siddhicaMdragaNi upAdhyAya e bhAnucaMdranA ziSya thAya. A bane guru-ziSya zahenazAha akabaranA darabAramAM rahyA hatA ane sanmAnita thayA hatA. gara upAdhyAya bhAnacaMdra akabara pAse saMskRtamAM "sUryasahastra nAma" bolatA; eTale akabarazAha temanA mukhethI dara ravivAre sUryanAM sahastra nAma zravaNa karatA. itihAsanIsa badAuni lakhe che ke brAhmaNonI mAphaka samrATa paNa prAtaHkALe pUrva dizA tarapha mukha rAkhI UbhA rahetA ane sUryanI ArAdhanA karatA; tema ja sUryanAM sahastra nAmano paNa saMskRta bhASAmAM ja uccAra karatA" (badAuni2, 332) AvA prabhAvazALI guranA ziSya siddhica bAdazAha akabarane prasanna karyA hatA, ane te uparathI siddhAcala para mandiro baMdhAvavAno bAdazAhe je niSedha karyo hato te temanI pAse ja dUra karAvyo hato. siddhicaMdra yAvanI " eTale phArasI bhASAnA ghaNuM graMtho bAdazAhane jijJAsu jANI bhaNAvyA hatA. eka zAMticaMdra nAmanA munie paNa parasorA" nAme saMskRta kAvya racI ane saMbhaLAvI akabarazAha upara bhAre asara karI hatI jene pariNAme jIvadayAnA pAlanamAM tathA "jajiyA" jevo kara kADhI nAkhavAnI bAdazAhe kapA karI hatI. A zAMticaMdra "zatAvadhAnI" hatA : eka sAthe so jeTalI vastuomAM teo dhyAna rAkhI tene magajamAM ThasAvI zakatA. temanI jema, bhAnuvaMdanA ziSya siddhicaMdra paNa zatAvadhAna karI zakatA hatA. A siddhicaMdranA prayogo joI, bAdazAhe temane "khuzaphahama"nI padavIthI vibhUSita karyA hatA. kahevAya che ke ekavAra to bAdazAhe bahu snehathI emano hAtha pakaDIne kahyuM: "huM Apane pAMca hajAra ghoDAnA manasabavALI moTI padavI ane jAgIra ApuM chuM. teno svIkAra karI tame rAjA bano, ane A sAdhuveSano tyAga karo." paNa munie sAdhuveSane badalyo nahi. bANabhaTTanI "kAdambarI' para tenA "pUrva khaMDa'nI TIkA guru bhAnucave ane uttarabhAganI TIkA ziSya siddhicaDhe karelI che. tenI pupikAmAM temaNe potAno paricaya Apyo che te khUba upayogI che: "iti zrI pAtasAhazrI akabbara jallAladina sUryasahasranAmAdhyApakaH, zrIzatrujayatIrthakaramocanAdyanekasukRta vidhAyaka mahopAdhyAya zrI bhAnucaMdragaNiviracitAyAM tacchiSyASTottarazatAvadhAna sAdhakapramudita bAdazahA zrI akabbarapradatta 'khuzaphahama'parAbhidhAna zrIsiddhicaMdragaNiracitAyAM kAdambarITIkAyAmuttarakhaNDaTIkA smaaptaa|" 1. tema ja gu raziSya zodhita vasaMtarAna' TIkAmAM Avo ullekha che; ane majjAmatotra'nI TIkAnA prAraMbhamAM siddhicaMdra Atmaparicaya Apyo che: "kartA zatAvadhAnAnAM vijetonmattavAdinAm / vettA SaDapizAstrANAmadhyetA phArasImapi / / akabbarasuratrANahRdayAMbujaSaTpadaH / dadhAnaH 'khuzaphaha miti' birudaM zAhinArpitam // 'tena vAcakacaMdreNa siddhicaMdreNa tnyte| bhaktAmarasya bAlAnAM vRttiryutpattihetave // " Page #273 -------------------------------------------------------------------------- ________________ 118 AcArya vijyavallabhasUri smAraka graMtha A "khuzaphahama' siddhicandragaNi jevA saMskRta tathA phArasInA paMDita hatA tevA, lokabhASA gujarAtInA paNa sArA jJAtA hatA. temaNe raceluM eka cAra "ka"nuM TUMkuM, chatAM chaTAdAra 'comAsIkAvya" murabI svargastha mohanalAla dalIcaMda dezAIne prApta thayuM hatuM. temaNe tenI nakala temanI pAsenI jUnI prati uparathI utArIne mane mokalI hatI, je A prasaMge prasiddhimAM mUkavAnI taka huM lauM chuM. tenuM zreya sva. mohanalAlabhAIne ja ghaTe che. A kAvya uparathI siddhicandrane ApaNe gujarAtI kavi tarIke oLakhavAnuM banI zakayuM che. A uparAMta A kavie " je thAna"no gujarAtI gadya-saMkSepa paNa te kathAnA jijJAsuo mATe lakhelo che je "purata trimAsika" pustaka 5(1927)mAM pragaTa thayo che. neminAtha caturmAsam 'nI racanA kavinA phArasI bhASAnA abhyAsanI paNa ghAtaka che. emAM cAra mAsa(zrAvaNa, bhAdaravo, Aso ane kArtika)mAMthI pratyeka mAsa mATe pahelAM eka "dUho' ane pachI bIjo "harigIta" ema be chaMdamAM prAsAdika racanA temaNe karI che. "duhA 'nA cothA caraNano aMya zabda bIjA chaMdanA prAraMbhamAM saMbhAravAmAM Avyo che, ane e rIte banne chaMdane gUMthI laI "sAMkaLI" upajAvavAmAM AvI che.. piMgaLanA 'harigIta" chaMda-jemAMthI AgaLa jatAM "gajagati" ane "sArasI" chaMda banyA che-te harigItamAM kavie keTaleka sthaLe bane ane keTaleka sthaLe traNa traNa anuprAsa govyA che. "cAraNuM RtugItono eka madhyakAlIna padyaprakAra jANIto che, paraMtu tenI racanA baso-aDhIso varSathI prAcIna maLI AvI nathI. tenI sarakhAmaNImAM siddhicandramaNinI "tuma 'nI racanA purogAmI che; ane tethI vizeSa prAcIna che. teno racanAkALa saMvatanA sattaramA zatakano pUrvArdha che, tathA jenA racanAra saMbaMdhI khUba aitihAsika mAhitI prApta che tevuM A kAvya, gujarAtI padyasAhityamAM virala che. zrAvaNa (phUlo) zrAvaNa ritu raAimaNI, dharA sIMcI jaladhAra; cita-cAtaka "piupiu" cavAI mora kau mahAra. (harigIta) mahAra manahara kIya mayUraha, vIja camakaI cihu laI madamasta jevana-jo-mAtI, virahI rAjula vilavalAI; nisi aMdhArI, nirAdhArI, piyu-vidurNa padamaNI; khusaphahama sAMI mili dilakhusa, suhAI ritu zrAvaNI-1 2. eka daSTAMta joIeH - ( dUho). (harigIta) vinatA tamane vinave, nahi neTho ke ne; ekavAra mAdhA ! Avajo, je aba Ayo jeTha. aba jeTha Ayo, lahera lAyo, caMta rahAyo zyAmane jaduvaMzajAyo, nAtha nATayo, kahaNa kahAyo kAnane; vanaveNu vAtAM, raMga-rAtAM, goLa gAtAM gAnane. bharapUra jobanamAMya, bhAmana kahe rAdhA kAnane; -jI ! kahe rAdhA kAnane--" Page #274 -------------------------------------------------------------------------- ________________ 'khuhama' siddhicaMdragaNikRta bhAdaravo (dUho) bhAva sara subhara bhare, nadI vinavina phUlI velI, bhamara (harigIta) bhaNaMta bhamarA bhamaI bhUtali, karata kailA kAmiNI; rasaraMga rAtI, lAI chAtI, saMga lAla suhAmaNI; viSNu--nAha dAha agAha vyApita nemi samaruM nija pati; siddhicaMdrakerA Au ' sAhaba ',-ratI ema rAjImati-2 ** Aso (Do) Aso aMgi mAha ati, caMdA--rayaNI aMga; niramala jala jhUlaI nipaTa, lIlA--gati lIlaMga. (hariMgIta ) lIlaMga lIlA lahari sukhadhA, haMsa khelaI harakhasyuM; duHkha nisi duhelI suNI, sahelI ! nayaNi kaba piya nirakhasyuM ? sukha prIti sArI, kAM visArI ? catura ! nava bhavakI calI. siddhicaMdraH prabhu cAhi sanamukha, raMgarasi pUro rlI-3 k kArtika nIra na aMta; bhaI bhaguNuMta. (ho) (harigIta) bhala bhekha rekha banAI bhAminI, sakala loka sa-UjamA; aMgi lAvaI kumakumA; zIkha rAjulaka daI; siddhipura suMdarI laI-4 tiga kAtiga mAsako, subhikSa bhayo saba desa; daMpatI--parva dIpAlikA, bhAvata pahara bhekha. AnaMda gRha gRha karaI ucchava, giri raivatAcala mile jagaguru, siddhicandra prabhusu, vara-pahilI, * 19 Page #275 -------------------------------------------------------------------------- ________________ bhAvaliMganuM prAdhAnya DaoN. bhagavAnadAsa manasukhabhAI mahetA, ema. bI. bI. esa. AtamajJAnI zramaNa kahAve, bIja to dravyaliMgI re; vastugate je vastu prakAze, AnaMdadhana mata saMgI re.' A kaMkotkIrNa vIravANInI ughoSaNa karanArA mahAgItArtha vItarAga munIzvara maharSi AnaMdaghanajInuM subhASita vacanAmRta che ke: paricaya pAtaka ghAtaka sAdhu zuM, akuzala apacaya ceta." pAtakano -pApano ghAta -nAza kare, pApa-doSane haNI nAkhe evA sAcA sAdhu puruSano paricaya thAya to citta akuzala bhAvanA apacayavALuM (nyUnatAvALuM) bane ane pravacanavANInI prApti thAya. prApta hoya tenI pAsethI prApti thAya. aizvaryavata hoya te dAridraya pheDe. "kUvAmAM hoya to pAtaka-ghAtaka sAdhano havADAmAM Ave. jene pravacanavANI prApta hoya arthAt AtmapariNAma pAmI paricaya hoya, evA "prApta " pariNata bhAvitAtmA sAdhupuruSa ja tenI prAptimAM Ata gaNAya. sAdhu koNa? ane kevA hoya? te vicAravA yogya che. sAdhunAM kapaDAM paheryA, dravyaliMga dhAraNa karyuM, eTale sAdhu banI gayA ema nahi, paNa Adarza sAdhuguNasaMpanna hoya te sAdhu, jeno AtmA sAdhutvaguNe bhUSita hoya te sAdhu, samyagu darzana-jJAna-cAritrarUpa mokSamArgane samyakapaNe sAdhe te sAdhu, je AtmajJAnI ne kharekharA AtmArAma vItarAga hoya te sAdhu, e vAta spaSTa samajI levA yogya che. atre AvA bhAvasAdhu ja mukhyapaNe vivakSita che. "AtamajJAnI zramaNa kahAve, bIjA to dravyaliMgI re," tema ja "munigaNa AtamarAmI re' yAdi AnaMdaghanajInAM anya vacano paNa A ja sUcave che. zAstrokta sAdhu guNa-bhAvathI rahita evA dravyAcArya-vyasAdhu vagere to khoTA rUpiyA jevA che. tene mAnavA te to kaDAne rUDA mAnavA jevuM che ane te rUDuM nathI, mATe bhAvAcArya-bhAvasAdhu AdinuM ja mAnyapaNuM zAstrakAre saMmata kareluM che. AvazyakaniryuktimAM dhAtu ane bhAvasAdhunuM ja mAnyapaNuM: chApanA dRSTAMte zrIbhadrabAhu svAmIe ane yogadaSTisamuccayamAM niSkaSAyatA ja yogabIja prasaMge zrIharibhadrasUrie e ja vAta spaSTa karI che. sAdhutAno mApadaMDa namaskAra maMtramAM paNa paMca parameSTi maLe jene gauravabharyuM sthAna ApyuM che te mukhyapaNe yathokta guNagaNaguru bhAvAcArya- sAdhune anulakSIne. maharSi haribhadrAcAryajIe to A aMge paMcAzaka zAstramAM harigarjanA 1. "sAvAhiafSa ghezuddha mAthagi." - zrI yogadakSisamuccaya "kiMviziSTeSa ? Aha bhAvayogiSu' na dravyAcAryAdiSvadharmajalakSaNeSu, chUTa havaphUTapuravyAsvAs " - zrI yogadaSThisamuccayavRtti A aMge vizeSa jijJAsue A lekhake saviratara vivecana ('sumanogaMdanI bRha TIkA) karela yogadaSTisamuccaya graMthanuM avalokana karavuM. Page #276 -------------------------------------------------------------------------- ________________ bhAvaliMganuM prAdhAnya 121 karI che ke "sAdhune kAladoSathI hoya to kavacita ati ati sUkSma evo saMjavalana kaSAyano udaya hoya. bAkI to kapAya hoya ja nahi, ane jo hoya to te sAdhu ja nathI. kAraNa ke sarveya aticAro saMjavalananA udayathI hoya che, paNa anaMtAbaMdhI Adi bAra kaSAyanA udayathI to sacoDo vratabhaMga thato hovAthI mUlachedya prAyazcitta lAge che, arthAt sAdhupaNuM ja mUlathI naSTa thAya che. tAtparya ke lagabhaga vitarAga jevI-vItarAgavata dazA jenI hoya te ja sAdhu che; ane vItarAgatA-niSkaSAyatA e ja, sAdhutAnI kasoTI vA mApadaMDa che." Ama spaSTa zAstrasthiti chatAM ajJa bAlajIvonI dRSTi to prAyaH liMga-bAhya veSa pratye hoya che, eTale te to mugdha hoI bhoLavAI jaIvaSamAM ja sAdhupaNuM kape che, ane bAhyatyAgI-sAdhuSadhArI paNa AtmajJAnathI rahita evAone guru karIne thApe che, athavA A to amArA bAlajIvonI dravyaliMga- kula saMpradAyanA AcArya che, amArA mArAja che, evA mamatva bhAvathI pradhAna dRSTi prerAIne potAnA kulagurunuM mamatva-abhimAna rAkhe che, paNa bhAvayogI evA bhAvAcArya, bhAvaupAdhyAya, bhAvasAdhunuM ja mukhyapaNe mAnyapaNuM zAstramAM kahyuM che, te lakSamAM rAkhatA nathI; tema ja bAhya graMthayAga mAtrathI bAhyaliMga suMdara che ema nathI. kAraNa ke kaMcuka mAtra tyAgathI bhujaMga nirviSa banato nathI, e vastusthitino paNa vicAra karatA nathI. "bAlaH pazyati liGga, madhyamabuddhirvicArayati vRttam / AgamatattvaM tu budhaH parIkSate sarvayatnena / bAhya liGgamasAraM, tatpratibaddhA na dharmaniSpattiH / dhArayati kAryavazato yasmAcca viDambako'pyetat // bAhyagranthatyAgAnna cAru nanvatra taditarasyApi / jhumatratyAtri di munI nirviSo mavati |" - zrIharibhakasUrikRta pAThazaka "phUTa liMga jima pragaTa viDabaka, jANI namatAM doSa; nihradhasa jANIne namatAM, tima ja kahyo tasa poSa...re jinajI!" - zrI yazovijayajIkRta sA. 2. gAthAstavana paNa prAjJa jana to Agamatatvano vicAra kare che; arthAta AgamAnusAra, zAstramAM kahyA pramANe yathAsUtra AcaraNarUpa tAttvika sAdhutva che ke kema tenI samIkSA kare che, ane jenAmAM yathokta Adarza nigraMtha zramaNapaNuM dazya thAya teno ja sAcA sAdhupaNe svIkAra sAcA sAdhu, bhAva muni, kare che. kAraNa te vicAre che ke - sabhya darzana-jJAna-cAritramaya zuddha bhikSu, yati, zramaNa koNa? mokSamArganI je niraMtara nirmaLa sAdhanA karato hoya te ja sAco sAdhu che, bAkI to veSadhArI che; je zuddha AtmasvarUpane jANato hoya, anubhavato hoya, je AtmArAmI hoya te ja bhAvamuni che, bAkI to nAmamuni che; je dehayAtrA mAtra nirdoSa vRtti karI apramAdapaNe nigraMtha jIvana pALe che te ja bhikSu che, bAkI to pauruSanI-balaharaNI 2. "carimANa vi taha NeyaM saMjalaNakasAyasaMgamaM ceva / mAiTThANa pAya asaI pi hu kAladoseNa // savveviya aiyArA saMjalaNANaM tu udayao hoti / mUcheSTha puLa dora cAratae verAvALuM " - zrI haribhakarikRta paMcAzaka Page #277 -------------------------------------------------------------------------- ________________ 122 AcArya vijyavallabhasUri smAraka graMtha bhikSA bhakSanArA pramAdIo che; je rAgAdi doSathI zuddha AtmasvarUpano ghAta na thAya-hiMsA na thAya ema bhAva ahiMsakapaNe yatanApUrvaka varte che ane dravyathI paNa koI paNa jIvanI kaMI paNa hiMsA na thAya evI jayaNa rAkhe che te yati che, bAkI to veSavibaka che; je zuddha Atmatatvane jJAtA che, je zuddha AtmasvarUpamAM saMyamanathI ane pratApanathI saMyama-tapa saMyukta che, jeno rAga cAlyo gayo che, je vItarAga che, je sukha-du:kha pratye samavRttivALo che evo zabdopayogarUpa AtmA te ja zramaNa che, bAkI to nAmazramaNa che, dravyaliMgI che. "suvididapadatthasutto saMjamatavasaMjudo vigadarAgo / samaLo samuhuto maLavo subotti " - maharSi kuMdakuMdAcAryajIkRta pravacanasAra thoDA Arya anAraya janathI, jaina AryamAM thoDa; temAM paNa pariNata jana thoDa, zramaNa alapa-bahu moDA..re jinA vinataDI avadhAro" - zrI yazovijayajI Ama je vicakSaNa prAjJajano vicAre che te to bhAvavihIna dravyaliMgane prAyaH kaMI paNa vajUda ApatA nathI; teo to mukhyapaNe bhAva-AtmapariNAma pratye ja dRSTi kare che, bhAvitAtmA evA bhAvaliMgIne ja mahatva Ape che; darzana-jJAna-cAritra-tapa Adi AtmabhAvanA sAdhuguNabhUSita pragaTapaNAnA ane niSkaSAyapaNunA avisaMvAdI mApa uparathI mUlyAMkana kare che; bhAvasAdhunuM ja sAcA nagada rUpiyAne ja svIkAre che. kAraNa ke te sArI peThe jANe che ka-dhAtu mAnyapaNuM khoTI ane chApa khoTI, athavA dhAtu khoTI ane chApa sAcI, e be prakAra kalaInA rUpiyA jevA banAvaTI (Counterfeit) mUlyahIna dravyaliMgI sAdhuonA che, te to sarvathA amAnya-asvIkArya che; ane dhAtu sAcI paNa chApa khoTI, athavA dhAtu sAcI ane chApa paNa sAcI, e be prakAra cAMdInA rUpiyA jevA sAcA mUlyavAna bhAvaliMgI sAdhujanonA che, ane te ja sarvathA mAnya che. eTale dravyathI tema ja bhAvathI je sAdhu che, athavA dravyathI nahi chatAM bhAvathI je sAdhu che,-e be prakAranA bhAvasAdhune ja te mAnya kare che. amuka puruSamAM keTalo AtmaguNa pragaTayo che? te yogamArga keTalo AgaLa vadhyo che ? te kevI yoga dazAmAM varte che? tenuM guNasthAna kevuM che? tenI aMdaranI muMDa (kaSAya muMDanarU5) muMDAI che ke nahi ? teno AtmA paramArthe "sAdhu" "muni' banyo che ke nahi ? ItyAdi te tapAsI jue che. kAraNa ke tenA lakSaNanuM tene barAbara bhAna che. te jANe che ke je AtmajJAnI samadarzI vItarAga puruSa hoya, je pUrva prArabdha pramANe sarvathA icchArahitapaNe apratibaMdha bhAvathI vicaratA hoya ane paramazrata evA je purUnI vANI kadI pUrve na sAMbhaLI hoya evI apUrva hoya, te ja sAcA sadguru che. 'chattIsa kuLo guru mannA' te jANe che ke je AtmajJAnI AtmAnubhavI hoya, je niraMtara AtmabhAvamAM ramaNa karanArA AtmArAmI hoya, je vastunuM svarUpa prakAzanArA hoya, 3. " zILAyarariM ta vahordi maTIrAcaM nityaM I. 3-297 "vA vayaMti parva veso sitsaMvALA vi namaNijjo ghiddhI aho sirasUlaM kassa pukkrimo||" - maharSi haribhadrasUrikRta saMbodha prakaraNa 2-76. atha - hInAcAravaMtothI tathA vaiSaviDaMbakopI tIrtha malina karAyeluM che. I. bAlakavo ema vade che ke A paNa tIrthakarono veSa che, (mATe) namana karavA yogya che. dhikkAra ho ! dhikkAra ho ! aho ! (A) zirazula ame konI pAse pokArIe? Page #278 -------------------------------------------------------------------------- ________________ bhAvaliMganuM prAdhAnya jJAnI puruSonA sanAtana saMpradAyane anusaranArA je sadA avaMcaka hoya ane je samakitI puruSa sArabhUta evI saMvara kriyAnA AcaranArA hoya, te ja sAcA zramaNa che, te ja sAcA sAdhu che, te ja sAcA muni che, te ja sAcA nigraMtha che, bAkI to "kaliMgI" veSadhArIo che. Ama te jANatA hoI mukhyapaNe tevA sAcA bhAvayogIone ja, bhAvAcArya Adine ja te mAne che, temanAM Adara-bhakti kare che. "AtamajJAnI zramaNa kahAve, bIjA to dravyaliMgI re; vastugate je vastu prakAze, AnaMdaghana mata saMgI re...vAsupUjya. Agamadhara guru samakitI, kiriyA saMvara sAra re; saMpradAyI avaMcaka sadA, zuci anubhava AdhAra re...zAMti jina." - zrI AnaMdaghanajI "AtmajJAna samadazitA, vicare udaya prayoga, apUrva vANI paramakRta, sara lakSaNa yogya." AtmajJAna tyAM munipaNuM, te sAcA guru hoya; bAkI kulaguru kalpanA, AtmAthI nahIM joya." - zrImad rAjacaMdrajI praNIta zrI Atmasiddhi "naM saMmaMti vAsa6, te moLaMti sahuM " - zrI AcArAMga sUtra "kAraja siddha bhayo tinako jiNe, aMtara muMDa muMDAya liyA re." - zrI cidAnaMdajI "dhanya te munivarA , je cAle sama bhAve; bhavasAyara lIlAe Utare, saMyama kiriyA nA...dhanya mohapaka tajI upara beThA, paMkaja pare je nyArA; siMha pare je vikrama zUrA, tribhuvana jana AdhArA...dhanya" - zrI yazovijayajI anyanA AvA bhAvasAdhune ja mukhyapaNe lakSagata rAkhI ane AnaMdaghanajIe "pAtaka ghAtaka" evA sucaka zabdaprayoga karyo che. "pAtaka ghAtaka" koNa hoI zake? jeNe pote pApano ghAta karyo hoya te ja anyanA pApano ghAtaka hoI zake, paNa potAnA pApano ghAta nathI karyo pAtaka ghAtaka sAdhu evo je zrIuttarAdhyayana ane dazavaikAlika satramAM varNavela "pAzramaNa kevA hoya? hoya te pAtakaghAtaka kema hoI zake? eTale evA pApazramaNanI vAta to kayAMya dUra rahI ! jeNe pApano ghAta-nAza karyo che evA niSpApa puNyAtmA sAdhu, kalyANasaMpanna puNyamUrti sAcA saMtapuruSa ja pAtakaghAtaka hoya. AvA satapuruSa darzanathI Page #279 -------------------------------------------------------------------------- ________________ 124 AcArya vijyavallabhasUri smAraka graMtha paNa pAvana 4 "nA vAvanA hoya che, emanA darzana karatAM paNa AtmA pAvana thaI jAya evA te parama pavitrAtmA hoya che. emanA pavitra AtmacAritrano koI evo adbhuta mUka prabhAvuM paDe che ke bIjA jIvone dekhatAM veMta ja tenI ajaba jAduI asara thAya che. AvA kalyANamUti, darzanathI paNa pAvana, nirdoSa, nivikAra vItarAga evA jJAnI puruSa, emanI sahaja darzanamAtrathI paNa pAvanakAriNI camatkArika prabhAvatAthI sAcA mumukSu yogIone zIdhra oLakhAI jAya che. kAraNa ke tevA mauna muninuM. darzana paNa hajAro vAgAbarI vAcaspationAM lAkho vyAkhyAno karatAM anaMtagaNo sacoTa bodha Ape che. dehamAM paNa nirmama evA A avadhUta vItarAga muninuM sahaja guNasvarUpa ja evuM adbhuta hoya che. jemakeH "zAMtike sAgara ara, nItike nAgara neka, - dayAke Agara jJAna dhyAnake nidhAna ho; zuddha buddhi brahmacArI, mukha bAni pUrNa pyArI, sabanake hitakArI, dharma ke udyAna ho; rAgadveSase rahita, parama punita nitya, gunase khacita citta, sajajana samAna ho; rAjacaMdra pairya pALa, dharma DhAla krodha kAla, muni tuma Age mere, pranAma amAna ho." - zrImad rAjacaMdrajI zrI sUtrakRtAMganA ki. mR. 4. nA 70 mA satramAM nigraMthamuninuM A prakAre paramasuMdara hadayaMgama varNana karyuM che: "te aNagAra bhagavaMto Isamita, bhASAsamita, eSaNasamita, AdAnabhaMDamAtra nikSepaNasamita, pArijApanikAsamita, manasamita, vacana samita, kAyasamita, sUtrakRtAMgamAM varNaveluM nagupta, vacanagupta, kAyagupta, gupta, guptendriya, gupta brahmacArI, akrodha, amAna, nigraMthamuninuM Adarza amAya, alobha, zAMta, prazAMta, upazAMta, parinivRtta, anAzrava, agraMtha, svarUpa chinnazrota, nirupalepa, kAMrayapAtra jevA muktajala, zaMkha jevA niraMjana, jIva jevA apratihatagati, gaganatala jevA nirAlaMbana, vAyu jevA apratibaMdha, zAradajala jevA zuddhahRdaya, puSkarapatra jevA nimpalepa, kUrma jevA gudriya, vihaga jevA vipramukta, gaDAnA zIMgaDA jevA ekajAta, bhAraMDa pakSI jevA apramatta, kuMjara jevA UMDIra (masta), vRSabha jevA sthirasthAma. siMha jevA dadharSa, maMdara jevA aprakaMpa, sAgara jevA gaMbhIra, caMdra jevA saumya vezyAvaMta, sUrya jevA dIuteja, jAtyasuvarNa jevA jAtarUpa, vasuMdharA jevA sarvasparzaviSaha, suta hutAzana jevA tejathI javalaMta hoya che. te bhagavaMtone kyAMya paNa pratibaMdha hoto nathI. 4. "sakri: kalyALasaMpaka karanAra va: | tathAnato thono yojAvavA te " - zrI yogadarisamuccaya A yogAvaMcakaAdinuM varUpa samajavA juo mastRta cogakisamuccaya vivecana. 5. te nA nAma maLamArA manAvato hariyANamiyA mAtAmiyA I. " Page #280 -------------------------------------------------------------------------- ________________ bhAliMganuM prAdhAnya 125 parama bhAvitAtmA sAdhucarita zrImad rAjacaMdrajI paNa nigraMtha dazAnuM tevuM ja hRdayaMgama zabdacitra raju karatuM svasaMvedanamaya apUrva bhAvavAhI divya saMgIta lalakArI gayA che ke sarve bhAvathI audAsInya vRtti karI, mAtra deha te saMyama hetu hoya jo; anya kAraNe anya kazuM kalpe nahi, dehe paNa kiMcita mUrchA nava joya jo apUrva avasara0 AtmasthiratA traNu saMkSipta yoganI, mukhyapaNe to varte deha paryaMta jo; dhora parISaha upasarga bhaye karI, AvI zake nahi te sthiratAno aMta je--apUrva avasara0 hetuthI yoga pravarttanA, svarUpa lakSe jina AjJA AdhIna je; saMyamanA te paNa kSaNa kSaNa dhaTatI jAtI sthitimAM, bhAliMgI bhAvasAnuM ja prAdhAnya aMte thAye nija svarUpamAM lIna jo--apUrva avasara0 bahu upasarga kartA pratye paNa krodha nahiM, vaMde cakrI tathApi na maLe mAna ne; deha jAya paNa mAyA thAya na romamAM, kSobha nahi cho prabaLa siddhi nidAna apUrva avasara.' ityAdi. - zrImad rAjacaMdrajI ' AvA parama nirdoSa, parama nirvikAra, vItarAga jJAnI pavitra puruSa je koI hoya te ja khAdghAvyaMtara graMthathI rahita sAcA bhAvanigraMtha che, te ja zAstrokta sakala sAguNathI zobhatA sAdhucarita sAcA satpuruSa che, te ja AtmAnA pratyakSa pragaTa satsvarUpane prApta thayelA sAcA sadguru che, teja sarve parabhAva-vibhAvano saMnyAsa-yAga karanArA AtmArAmI sAcA ' saMnyAsI '-dharmasaMnyAsayogI che, te ja sarva parabhAva-vibhAva pratye agrahabuddhirUpa mauna bhajanArA sAcA * muni ' che, te ja svarUpavizrAMta zAMtamUrtti sAcA ' saMta ' che, teja sahaja AtmasvarUpa padano sAkSAt yoga pAmela sAcA bhAvayogI che, te ja samabhAvabhAvita sAcA bhAvazramaNa che, te ja yathokta bhAvaliMgasaMpanna sAcA bhAvasAdhu che ane te bhAyaliMgI bhAvasAdhunuM ja prAdhAnya che. hajAro dravyaliMgIonI jamAta ekaThI thatAM paNa je janakalyANa ke zAsanadyota nathI karI zakatI, te Avo eka bhAvaliMgI sAco Adarza bhAvanigraMtha sahaja svabhAve karI zake che,jema eka ja sUrya ke caMdra vizvamAM prakAza relAvI zake che; hajAro TamaTamatA tArAo ekatrapaNe paNa tema karI zakatA nathI. Page #281 -------------------------------------------------------------------------- ________________ taravArthathaddAna- sa nama' eTale zuM? zrI saMtabAla? umAsvAtivAcake tattvAdhigama sUtra racyuM che. jemAM jaina AgamonuM suMdara ane saMkSipta dohana che. te saMskRtabhASIya graMtharatnamAMnuM eka sutra A che: "tatvArthazraddhAna-samyagadarzanama. AmAM ekalA tavaparanI zraddhAne badale tattva ane tattvano artha e banne paranI zraddhAnI mukhya vAta che. tatva bhale trikAlAbAdhita hoya, paNa tatvane nirUpatA artho niraMtara badalyA ja kare che. tattva bhItarI vastu che, jyAre athano AdhAra moTe bhAge bahAranA saMyogo upara che. dA. ta. zarIrarakSaNane je tatva gaNIe to TADhamAM garama kapaDAM artha thaI zake paNa tApamAM garama kapaDAMno tyAga e ja artha thaI zake. mAnavanI eka evI jANe kudaratI jevI thaI paDI hoya che ke je arthanA Agrahone to trikAlAbAdhitanI jema vaLagI rahe che, paNa tattvanA AgrahonI paravA karatI nathI. AthI ja jainadharma jevo vizvadharma keTalA badhA saMcita ane vividha vADAomAM purAI gayo che! jaino bole che "kevalI prajJaptidharmanuM huM zaraNa lauM chuM." paNa vyavahAramAM ekAMtavAdI ja banI jatA hoya che. nahi to je samakitamAM vizvavizALadaSTi prApta thAya che, te ja samakitane nAme potapotAmAM kUtarAMbilADAMnI jema kAM bAjhI mare ! kevalI prAptadharmamAM kevalI tarIke joIe to marudevI mAtA paNa Ave ane bharata cakravartI paNa Ave. eka hAthInI aMbADI upara beThAM beThAM kevalajJAna prApta kare che, bIjo ArIsAbhavanamAM zarIra sajAvaTa karatAM karatAM kevalajJAna prApta kare che. A banne kevalIonAM sAdhano kevAM hatAM ? eka to Azrama tarIke gRhasthAzrama ane bIjuM vilAsavaibhavanI rAjyasAmagrI. AthI ja jainAcAyaoNe gAyuM: "bhAva e ja pradhAna vastu che ane te karo bahAra nathI, bhItaramAM che. e bhItarano jharo jAgrata karavA mATe pratrajyA. aMgIkAra karo athavA gRhasthAzramamAM raho. sthaLa tyAga karo vA na karo. aMtaranI gAMTha mukhyatve choDo. nahi to bahAranI choDelI gAMTho paNa vadhu bAMdhI deze te rakhe bhUlatA. sAdhu thayelo mAnavI paNa aMtaranI gAMTha majabUta thAya to caMDakozika jevo sarSajanma sAdhupaNAne aMte pAme che ane eka deDako paNa aMtaranI gAMTha chatAM AtmajJAnane pathe tarata paDI jAya che. je tattvajJAna TekkA ane viSadhara nAga lagI muktimArga mokaLo karAvI zake, je tattvajJAna dararoja sAta sAta khUna karatA arjuna mALIne vItarAgadarzanamAtrathI samakita apAvI zake, te tattvajJAna mAtra amuka ja vADAnA mAnavIo mATe hoI zake e vAta keTalI bedI che! gaI kAle eka jainamunirAjane huM maLyo. vAtavAtamAM teo kaheH "bIjuM to ThIka; vItarAgane na bhUlazo." huM samajI zakyo chuM ke sarvadharmaprArthanAmAM mahAvIranI sAthe bIjA dharmasaMrathApakonAM nAmo ghaNuM jaina bhAIbahenone gamatAM nathI. jo ke emAM to mukhya guNanI pAse ja te te dharmasaMsthApakanuM nAma mukAyuM che ane ahiMsAnI dRSTie e sarvoparI guNa pAse mahAvIranuM nAma sauthI prathama mukAyuM che chatAM Ama thAya che. guNapUjAnI dRSTie sarva sAdhuone namaskAra ema roja paMcaparameSThIpadamAM uccAratAM A bhAIbaheno enA mULa satyane ja kema bhUlI jAya che ? yogIzvara AnaMdaghanajIne vAraMvAra yAda karatAM teo "Sa darzana jina aMga bhaNIne'vALuM stavana kema AcaratAM nathI ? ane kAMtavAdanI vAto karatAM teo bIjA dharmonI ImAratanA ravIkAra upara ja jaina dharmano vizvadharmadhvaja TakI zake, te taravA kema bhUlI jAya che? kAraNa ke temaNe mAnI lIdhuM che ke " pote mAnelAM Agamo sivAya bIjuM koI Agamo nathI Page #282 -------------------------------------------------------------------------- ________________ tatvArthazraddhAnama-samyagadarzanama' eTale zuM? ane te AgamonA paNa pote mAnI lIdhelA artho sivAya bIjo koI artha nathI. teo roja vAMce che kharAM ke dravya, kSetra, kALa ane bhAvamAM bhAva ja mukhya vastu che. dAna, zIla, tapa ane bhAvanAmAM paNa bhAvanA ja mukhya vastu che. chatAM AcAramAM bhUlathApa khAI jAya che. tattvArthamAM tattva ja nirapekSa che artha to sApekSa ja che. AthI ja kevalI bhagavAna je anubhave che, te vANImAM utArI zakatA nathI. kevalIonI vANIne gaNadhara kevalIvANIvata zRMthI zakatA nathI. gaNudharI jema gUMthe che, tema vAcako vAcI zakatA nathI. ATaluM badhuM spaSTa hovA chatAM akSaronAM bIbAMne pote mAnI lIdhelA arthamAM ja trikAlabAdhita mAnIne cAlanArAMo mATe ujajavaLa cAritryano cepa sivAya bIjo koI bAhya IlAja ja nathI. uparyukta munirAjanA manamAM ema paNa bhramaNA lAgI ke "samAjanAM ke rASTranAM kAmo to baMdhanarUpa che, mokSamArga judo che. gAMdhIjI rAjakIya puruSa kharA, mokSamArga nahi" AvuM AvuM A eka ja zA mATe, aneka munirAje mAnatA hoya che. arihaMtone siddha karatAM AgaLa mUkanArA teo mATe arihaMtamAM rahelA vyakti ane samaSTinA vikAsanA avinAbhAvi sAhacaryane samajI zakatA nathI. kAraNa ke tatva para teo bhAMgItUTI paNa zraddhAmAM daDha rahI zake che, paNa arthavikAsanI AkhI vyavahAra vAtane ja bhUlI jAya che. jyAM zuddha vyavahAra ja saMbhavita nathI tyAM zaTha nizcayanI vAta ke kyAM lagI ? jaina sAdhuvarga jevI ja lagabhaga custa vaidika saMnyAsIvarga ane bhaktonI paNa A ja dazA che. bIjI bAju jeo samAjasevA ke rASTrasevAmAM paDelAM che, teo vaLI dharmanAM maulika satyo tarapha ja bedarakAra banI jatAM hoya che! Ama eka bAju arthanI zraddhA ane bIjI bAju tatvanI zraddhAne nAme bannenA mULamAM maulika satyanI upekSA ja AvI jAya che. AthI ja tatvanI trikAlAbAdhitAne sAme rAkhI te dRSTie thatA arthavikAsane lIdhe paLe paLe thatA pheraphArone apanAvavA ja joIe, nahi to AtmajJAna pote ja dUra bhAgI jaze ane AtmajJAnane nAme daMbhapAkhaMDa, dalabaMdI tathA bIjA anartho vadhI paDaze-je Aje vadhI paDelA dekhAya che ja, Ano upAya tavArthazraddhAnanI sAcI vyAkhyA samajI, AcarI, samAjane AcarAvavAnI anivArya jarUrata che. makara ) : che uh Page #283 -------------------------------------------------------------------------- ________________ manuSya eklo nathI zrI dalasukha mAlavaNiyA vaidika RSioe ke mannadaSTAoe A saMsArane ke ApaNuM A duniyAne sarvathA tyAgavAno upadeza nathI Apyo. temane svarganI kalpanA karavI gamatI paNa e svarga mATe upAyo evA yojavAmAM AvatA nahi, jethI A duniyA rahevAlAyaka ja na rahe. varga mATenA prayatnamAM paNa A duniyAnA sukhamAM rio karavo e beya 2hatuM. kharI rIte kahIe to temano bhAra paraloka-svarga upara nahi paNa IhalIka upara hato. temanA samagra prayatnano sAra A duniyAmAM sukha kevI rIte prApta karavuM enI zodha karavAmAM che. temane AdhyAtmika karatA bhautika sukha vadhAre gamatuM ane te mATe temano vizeSa prayatna raheto. upaniSadanA RSioe bhautikane badale AdhyAtmika sukha upara bhAra Apyo paNa temane mane paNa A duniyAne tyAgavAthI e AdhyAtmika sukha prApta thAya che ema manAyuM nathI. AtmA sarvavyApI hoI kharI rIte A duniyAne tyAgIne anyatra AdhyAtmika sukha arthe javAno prazna ja UThato nathI. eTale temane paNa prayatna A duniyAmAM AdhyAtmika sukhanI vRddhi kevI rIte thAya enI zodha karavAno hato. pariNAme jene ApaNe saMsAra kahIe chIe te sarvathA tyAjya ja che evuM mantavya temanuM nathI. eTale brahmaprApti mAtra saMnyAsathI ja thAya che e mantavya temaNe kadI apanAvyuM nathI. saMnyAsa brahmaprAptimAM upakAraka che paNa te ja kAraNa che ane anya nahi, ema temaNe kadI kahyuM nathI. eTale ja janaka jevA rAjAne paNa rAjyabhAra vahana karavA chatAM brahmaprApti thaI ema mAnavAmAM AvyuM. sArAMza e che ke tattvajJAna e brahmaprAptimAM kAraNa che, bAhya AcAra ke karmakAMDa e Avazyaka nathI. bIjA zabdomAM kahIe to temano prayatna vidyamAna saMsArane navuM rUpa ApavAno che. saMsAra eno e ja che; patnI-putra-dhana-dolata e badhuM ja enuM e ja paNa tene jovAnI dRSTimAM parivartana karavuM Avazyaka che. e je thayuM to ahIM beThAM mokSa che ane e je na thayuM to ahIM beThA saMsAra che. A temanI dRSTi che. A daSTino ja vikAsa ApaNe zrImadabhagavadagItAmAM anAsaktiyoga rUpe joIe. eTale ema kahI zakAya ke vaidika paraMparAmAM A lokane bagADIne paraloka sudhAravAnI vAta nathI, paNa A lokane sudhArIne ja paraloka sudhArI zakAya che. kharI rIte ema kahevuM joIe ke paraloka jevI vastunI paravA temane nathI. paNa vidyamAna chavana ane bhaviSyanuM jIvana ema jIvanamAM bheda che. AtmA sarvavyApI hoI tene kyAMI javA-AvavAnuM che ja nahi, paNa atyAre tenI je avasthA hoya tethI vadhAre sArI avasthA kema prApta kare e ja jovAnuM che. eTale vidyamAnane bagADIne uttarakAla sAro thavAno saMbhava ocho che. je lokonI vacce ApaNe rahIe chIe e lokone ja sudhAravAthI---e lokonI daSTine ja ThIka karavAthI ghaNuM kAma sare che. lothI aLagA thaIne ja sAdhanA karI zakAya che evo ekAMta mArga nathI. lokanI vacce rahI sAdhanA karavI joIe e rAjamArga che. A dRSTie joIe to vaidika dharma mAtra saMnyAsa ja nahi paNa gRhastha dharma ke samAjanA dharmane paNa mAnya rAkhyo che. cAra AzramanI ane cAra varNanI vyavasthA temane eTalA ja mATe karavI paDI che. te temaNe potAnI dRSTie karI che ane teno parama utkarSa gItAnA svarge nidhanaM zreyaH varadhoM macAvaH e siddhAntamAM sthApyo che. re ke varNAzramadharmanuM yathAvata pAlana e ja sukha ke zreya prApta karavAnuM sAdhana manAyuM temAM paNa vaidika Page #284 -------------------------------------------------------------------------- ________________ manuSya eklo nathI 129 karmakAnI mAnyatAno pracAra karanAra mImAMsako to jIvananI aMtima ghaDI sudhI paNa vaidika zrautasmAta kartavyanuM pAlana anivArya mAne che ane tema karatA karatA mokSapadanI prApti thAya che ema mAne che. AcArya zaMkara vagere vedAtIone Avo ekAMta gamyo nahi ane temaNe saMnyAsa upara bhAra Apyo paNa temano e upadeza vaidika bahujana samAjane kadI sparyo nathI. vedAntI chatAM jIvanamAM vyavahAra to varNadharmane anukuLa ja rahevAno. zuddha kadI saMnyAsI nahi thavAno evI maryAdAthI upara uDanArA vedAntIo kavacita ja maLe che. e batAve che ke vaidika mArganuM mukhya dhyeya saMnyAsamArga nathI. A jIvanane sarvathA choDavAnuM nathI paNa A jIvanane udAtta karavAnuM che. eTale ke mukhya mArga gRhasthadharmano che ane te ja dharmanuM yathAvata pAlana karavAthI nizreyasa padanI prApti paNa sulabha bane che. A mArgathI viruddha zramaNono saMnyAsamArga che. te ekAzrama sarathA che. gRhasthadharmanI vyavasthA anivArya nathI. brahmacArI vinA lagna paNa saMnyAsI thaIne e mArga apanAvI zake che eTaluM ja nahi, paNa tema je te kare to te yogya karyuM manAya che. saMtati mATe lagna ke lagna karI saMtaninuM sarjana e Avazyaka dharma nathI. eTale zramaNabhAmAM sAmAjika kartavyonI vyavasthAno paNa saMbhava nathI. dharma to mukhya aNagArano ja che. agAradharma e AMzika aNagAradharma hoya to to dharma kahevAya, anyathA e kAMI dharmakoTimAM Ave nahi. aNagArane sahAyarUpe ke aNagAradharmanI taiyArIrUpe agAradharma saMbhave che paNa ethI ravataMtra evo koI agAradharma saMbhavI zake nahi. eTale gRharathadharmanI sAmAjika vyavasthA zramaNamArgamAM nathI. je koI vyavasthA che te gRhastha e sAmAjika prANI chatAM te asAmAjika prANI kema bane teno mArga dekhADavA pUratI che. AthI vaidikonI jema zramaNonI koI rasRtinI racanA Avazyaka manAI nathI. pariNAme zramaNonA hajAra prayatna chatAM zrAvako arthAta gRhasthone eka evo samAja nathI racAyo je sarvathA vaidika gRhastha samAjathI judo tarI Ave. saMnyAsIo to vyaktidharmanuM anusaraNa karatA hoI brAhmaNa saMnyAsI vagethI zramaNa saMnyAsI vagere judo tAravI zakAya che, paNa gRhasthomAM evI tAravaNI karavAnuM koI sAdhana nathI. koI amuka mandire ke upAzraye jAya eTalA mAtrathI tene mATe sAmAjika varga alaga nathI thaI jato paNa tenA sAmAjika rivAjomAM je maulika bheda paDato hoya to samAjomAM bheda paDe che. vaidiko to saMtati-utpAdana dharma gaNe che eTale potAnI saMpatti saMtAnane maLe evI sAmAjika vyavasthA kare e samajI zakAya che paNa zramaNone anusaranArA zrAvako saMtati utpanna karavAmAM dharma mAnatA nathI ke putra zrAddha karaze to potAnI sadagati thaze ema paNa mAnatA nathI chatAM temanI saMpattimAM temanA putrono ja adhikAra che evuM kema mAne che? dIkSA letI vakhate paNa amuka dAna karIne zeSa saMpatti putro mATe ja kema rahevA de che ? Ano khulAso e ja che ke zramaNoe potAnI daSTie gRhasthadharmanI koI ati racI ja nathI. kAraNa temane mate gRhastha dharma e dharma ja nathI, dharma to saMnyAsadharma ja che. grahathadharmane dharmasaMjJA e ja arthamAM che ke temAM te aNagAra banavAnI taiyArI kare che. A vicAratA RtisaMmata hindu dharmanA kAyadAkAnUno jaina samAje sadA apanAvyA che. potAnI svataMtra smRtione AdhAre kAyadAkAnUno kadI itihAsamAM banyA hoya evuM pramANa nathI; chatAM pote hindu samAjathI aLage che evuM Aje pokArIne kahevuM paDe che te eTaluM ja batAve chehinduo pAsethI jaino aspRzyatA vagere zIkhyA te have jayAre hinduo paNa e vastune choDavA taiyAra thayA che tyAre jaina pakaDI rAkhavA mAge che. A to jarA prAsaMgika thayuM. paNa mULa muddo to e ja che ke jainoe ke zramaNoe je prakAre zramaNa yA saMnyAsI samAjanI vyavasthA karI che te prakAre zrAvaka samAjanI svataMtra vyavasthA karI nathI tenuM kAraNa temanI ekAzrama saMsthAnI mAnyatAmAM che. Page #285 -------------------------------------------------------------------------- ________________ 130 AcArya vijayavallabhasUri smAraka graMtha A ekAzrama saMsthA e zramadharmanI dikadharma karatA vizeSatA che. ethI amuka lAbho thayA che paNa jyAre enI bIjI bAjuno vicAra karIe chIe tyAre spaSTa jaNAya che ke jIvananuM eka aMga jANe adhUruM ja rahI jAya che. manuSya e sAmAjika prANI che evI vyAkhyA mAnasazAstrIo manuSyanI kare che, paNa e vyAkhyAno ja virodha zramaNadharmanI ekAzrama vyavasthA sAthe che. prAraMbhathI ja tene e zIkhavavAmAM Ave che ke tuM ekalo Avyo che ane ekalo javAno che. tAre vaLI mAtA zuM ane pitA zuM? e se to vArthanA sagAM che. sai-sranAM karma nirALAM che ane ene ja kAraNe te sukhI ke duHkhI thAya che. tArA karma tuM ja bhogavavAno che-temAM koI bhAgIdAra thavAnuM nathI. vyApAra-vyavasAyamAM e badhAnuM poSaNa karavA nimitte tuM zuM zuM pApa nathI karato, paNa e pApanuM phaLa to tAre ja bhogavavAnuM. tArI Arthika kamANImAM bhAga paDAvanAra paNa e tArI pApanI kamANImAM te bhAga nahi ja paDAvI zake. mATe e sane choDIne saMsArane vosarAvI de. saMnyAsI thaI jA. temAM ja tAro uddhAra che. AnuM pariNAma e che ke zrAvako e ja bhAvanA bhAve che ke A badhA pApathI kayAre chuM. te je ghaDIe choDI zakavAnI sthitimAM Ave che te ja ghaDIe badhuM choDIne nIkaLI paDe che ane sAdhu saMnyAsI banI jAya che. pariNAme gRhasthajIvanamAM utkarSa karavA pratye athavA to A lokane sudhAravA pratye dhyAna jatuM ja nathI; paraloka artha ja badhuM dhyAna apAya che. je samAjanA AdhAre je samAjanI vacce rahI saMnyAsamArganuM pAlana sukara che te ja samAja viSe tadana upekSA sevavAmAM Ave che. pariNAme jIvanadaSTi ekAMgI banI jAya che. * prAraMbhamAM jaina zramaNono mArga e ekalavihArI mArga hato; e mArganI ja pratiSThA hatI, paNa anubhave zIkhavyuM ke saMdhabaddha rahI sAdhanA karavI sarala che eTale sthavira kalpa ane jinaka95 thayA. paNa pAcho eka samaya Avyo ke jinaka5 eTale ke ekalavihArano lopa thayo. digambara munione paNa saMgha bane che. A zuM batAve che? manuSya e sAmAjika prANI che ane te samAjamAM rahIne ja vikasI zake che. A nagnasatyano parityAga karIne manuSyanI ekalatAno upadeza kare te zuM asvAbhAvika nathI ? saMnyAsamArga e virala vyakti mATe bhale yogya hoya paNa sAmAnya samAja mATe e yogya nathI ja. to pachI badho bhAra saMnyAsamArga upara ApavAne badale gRhastha samAjanA utkarSa upara Apavo e hitAvaha che. - tAkiddaSTie jo koI koInuM na hoya ane koI koInuM bhaluM karI zake tema na hoya to saMnyAsIono saMgha paNa anAvazyaka che ane guruziSyabhAva paNa anAvazyaka che. mAtApitA ke AsapAsanA dInadu:khInI sevA karavAmAM je AdhyAtmika unnatimAM bAdhA paDatI hoya to sAdhusamAjamAM rahI paraspara sevA karavAmAM AdhyAtmika unnatimAM bAdhA kema nathI paDatI? je samAja ApaNane svataH prApta thayo che tenuM AkarSaNa vizeSa hoya che. eTale vastuta: e samAjanI sevA karavAmAM manuSyanI svAbhAvika pravRtti thAya ja che. paNa e sevAne choDAvIne bIjAnI ja je sevA karavAnI hoya to prazasya mArga e ja hoI zake ke manuSya je samAjanI sevA karato hoya te to kare ja uparAMta te sevAnuM kSetra yathAzakti vadhAre. AmAM teno svAbhAvika vikAsa che. paNa tene ekanI sevA choDAvI bIjAnI sevAmAM lagADavo e to vyutkrama che. sevA choDAvavA sevAnI viruddhamAM je dalIla ApavAmAM Ave che e ja dalIla te anyatra kema na kare ? to pachI tenI niSThA eka vakhata sevAmAMthI nivRttine pAmI te niSThA Ave kevI rIte ? rAjamArga e ja hoI zake ke te je kArya karato hoya temAM ja AdhyAtmikatAno puTa devAno prayatna karavo joIe. Page #286 -------------------------------------------------------------------------- ________________ manuSya eklo nathI 13 manuSyanI e sAmAnya pravRtti hoya che ke te potAnA sagAsaMbaMdhIonI yathAzakti sevA karato ja hoya che. temAM tene e zikhavavAmAM Ave ke tAruM kuTuMba nuM uttarottara vizALa karato jA. eka mahollAmAM rahenAra paDozI uparAMta je bIjA gAmamAM rahenAra sagAsaMbaMdhIo sAthe je prema hoya to te premano uttarottara vikAsa karaNIya che ane e vikAsa vizvamaitrImAM pariNamAvavAnI AvazyakatA che. Ama je karavAmAM Ave to vyaktinI sthAthI bhAvanAnA doSane badale tenI AdhyAtmika parArthabhAvanAno ja vikAsa thAya che ane tema thatAM svArthajanya doSano uttarottara hAra thaI mahAkaruNAmAM pariName che. AthI potAno to uddhAra che ja paNa sAthe sAthe je samAjamAM ApaNe rahetA hoIe teno paNa uddhAra che. e samAja ApaNane pachI tura nathI lAgato, choDavA jevo nathI lAgato paNa uttarottara vikasita karavAnI preraNA karato jaNAya che; temAM ja svaparakalyANa bhAvanA vikase che ane e rIte kharI AdhyAtmikatA paNa vikase che. A krama svAbhAvika che. e svAbhAvika krama choDIne mAtra saMnyAsa upara bhAra ApavA jatAM ApaNe banne bagADyA che. jemAMthI sAcA saMnyAsIo pAkavAno saMbhava che e bhUmikA rU5 zrAvaka samAjanI unnati thatI nathI ne saMnyAsI samAjamAM jIvananI kRtrimatA vadhatI jAya che. A doSa je TALavo hoya to eka ja rasto che ke mAtra sAdhusaMsthA upara bhAra Apavo choDI daIe ane je samAja-gRhastha samAja je ApaNane sahaja prApta che tenI upekSA na karatA tenI ja unnati karavA vizeSa prayatnazIla thaIe. evA unnata samAjamAMthI sahaja bhAve je ekalavihArI banaze te te mArgane dipAvaze ane ekalavihArI nahi bane to paNa samAjamAM aparakalyANanA mArgamAM lAgyA rahyA haze to paNa e anucita to nathI ja, ( * - * ** S. AOON viGi ; * T UDI time - : ' .. Page #287 -------------------------------------------------------------------------- ________________ vAdidevasUrinuM janmasthAna karyuM? zrI gokaLabhAI daulatarAma bhaTa gaye varSe paMDita becaradAsajI dozIno "gujarAtI bhASAnI utkrAnti" nAmaka grantha pharIne uthalAvato hato tenAM pUrNa 21 uparanA eka ullekha tarapha mAruM dhyAna vizeSe karIne gayuM H vAdidevasUri saMskRta ane prAkRta bhASAnA prANa paMDita hatA, prakhara taiyAyika ane adbhuta kavi hatA. zrI haribhadrasUrinI anekAntajayapatAkA upara paNa lakhanAra muni caMdrasUri devasUrinA gara paNa mahApaMDita, tapasvI ane suvihitAgraNI hatA ane vAdidevasUrinA ziSyo bhadrezvasUri tathA ratnaprabhasUri vagere paNa mahAvidvAna hatA. vAdidevasUrinuM janmasthAna 'mahata" AjanuM "maduA AbunI AsapAsa gujarAta dezanA aSTAdazazatI nAmanA eka prAMtamAM te sthAna AveluM che. sUrino janma vikrama saMvata 1143, jAti poravADa, pitA vIranAga, mAtA jinadevI, AcAryonuM mULa nAma pUrNacaMdra. "maduA mAM mahAmArino upadrava thayo. vIranAga potAnA e gAmane choDIne bharUcamAM rahevA Avyo..." zrIvAdidevasUrijInI vAdapaTutA, vidvattAnI vigatomAM UtaravAno tathA gujarAtanI sImAnI carcA karavAno uddeza atre nathI. devasUrijI jevA vidvAnanuM janmasthAna karyuM enI jijJAsA jAgI. "madAhata' te ja "maduA' ke 'bhaDAra-maDhAra ?' evo tarka UThyo. mane je kAMI maLI zakayuM che te paMDita becaradAsajI tathA anya vidvAnonI vicAraNA-punaHvicAraNA mATe tathA satya tAravavAnI dRSTie rajU karuM chuM. vAdidevasUrijI potAnA advitIya " pramANanayatattAlokAlaMkAra' nAmanA graMthamAM pramANa ane nayanuM svarUpa potAnA kALa sudhInI bhinnabhinna mAnyatAnA avalokanapUrvaka yogya ekIkaraNa karI bahu ja suMdara rIte sthApe che". A granthanA gujarAtI anuvAdaka zrI maphatalAla jhaveracaMda gAMdhI sane 1932mAM sUrijIno jIvanaparicaya upara pramANe karAvatAM pRa 8 upara lakhe cheH vAdidevasUri jJAtie poravADa vaNika hatA ne jeono janma "mAhata' nAmanA gAmamAM thayo hato, je Aje uccAramAM badalAIne Abu pAse AvelA vaiSNavonA tIrtha maduA tarIke prasiddha che... A maDAra? yA maduA gAmamAM devayoge mahAna marakI thaI ane jethI potAne kuTuMbanA rakSaNa mATe vIranAgane bALaka ane strI sahita bharUca nagaramAM AvavuM paDayuM..." madAhata' te maduA e paMDita becaradAsanuM kathana; "mAhatI te "maduA-mahAra' e zrI gAMdhInuM vidhAna. muni kalyANavijayanA matAnusAra "maDAhaDa" AjanuM "maduA sthAna che. have ApaNe A saMbaMdhI anya upalabdha vigatonuM avalokana karIe. AburoDa pAse cha mAIla dUra AvelA maduA sthAnano itihAsa jANI levI jarUrI che. maduAjI AburoDathI mAra tarapha jatI pAkI saDaka upara AburoDathI cha mAIla dUra che. te muMDasthala (muMgathalA) tIrthathI aradho mAIla dUra pazcima dizA tarapha che. rAjA aMbarIpanI rANI torAvaTIe A vaiSNava mandira madhusudana "nuM baMdhAvyuM hatuM. emAM zrIkRSNa bhagavAnanI 40 IcanI khaDI pratimA che. Page #288 -------------------------------------------------------------------------- ________________ vAdidevasUrinuM janmasthAna kayuM? 133 mandiranI bahAra eka kotaraNIvALo daravAjo che. A kayAMkathI lAvavAmAM Avyo che. A sthAnanuM mULa nAma zilAlekhomAM "philaNIgAMva ' maLI Ave che. saMvata 1600thI lakhAyela tAmrapatromAM tathA anyatra "bhaduAjI" tathA "madhusudana" A nAmono ja ullekha che, kyAMya paNa A sthAna mATe 'madAta , mar3Ahata, bharUAha"no ullekha nathI. "maDuhagachanI paraMparA ' nAmaka eka hiMdI lekhamAM purAtatvanA abhyAsI rAjasthAnanA vidvAna zrI amaracaMdajI bhaMvaramalajI nAhaTA lakhe che : munivara jayantavijayajI ke ullekhAnusAra bhaDAhaDagaikA nAmakaraNa jisa ma DAhaDa sthAna ke nAmase huA hai vaha vartamAna maDA2 (aDhAra) hai, je ki sirohI se naiRtyakoNa meM 40 mAIla aura DisAse IsAnakoNa me 24 mAIla hai. bhaTANase vAyavya koNa meM 7 mAIla Ara kharADIe (AburoDase) 26 mAIla pazcimameM hai. sirohI rAjake tahasIlakA yaha gAMva hai. "maDAhaDa sthAna prAcIna che. suprasiddha vAdidevasUri vahIM ke poravADa vIranAgake putra che... mArameM abhI dharmanAtha ra mahAvIra svAmI ke do mandira hai. yahAM para meghajI bhaTTArakA upAsarAbI hai, je ki gacha ke the. maNibhadrayakSakA mandira, jo mAra devIkA mandira bhI kahalAtA hai.." (pRSTha 96). sirohI mahArAvasAhebanA aMgata maMtrI zrI acalamalajI modI pAsethI paNa nIcenI khAsa vigato maLI che: (1) sirohI zrI ajItanAtha bhagavAna ke mandira meM eka pArzvanAtha bhagavAnakI eka tIrtha hai, jisa para nimnalikhita lekha hai: "saM. 1138 mArga zui 10 dhArAga maDAhaDa sthAne vardhamAna zreyortha devacaMdra sutenA vaNudeva nakArita" zrI delavADA ke luNavasahI ke vyavasthA ke zilAlekha meM ukta mandira ke 0 mahotsava meM phAgaNa vadi 8 kA dina maDAhaDa ke jainoM ko manAnA aisA ullekha hai. (3) maDAhaDa devI ke mandira ke bahAra eka zilAlekha hai usakA saMvata bhI 1287 kA hai. zrI megharacita prAcIna tIrthamALA saMgraha pR. 54 kaDI 11. "maDAhaDI sADI vaDagAma sAcarau zrI vIra praNAma' (maDAra-maMDAra, vaDagAma vagere vagere sATha gAmono samUha che jene sADI kahevAya che.) AvI ja rItanA nAmaprayogo anya tIrthamALAomAM che: nayara maDADa, maDhADi vagere. vyutpattizAstrano AdhAra zodhavA jaIe to zuM pariNAma Ave? ApaNuM prasiddha purAtatvavid muni jinavijyajIne pUchatAM temaNe- bhadAhata-maDAda-maDhAra-maDAra-maMDAra; bhadAhuda-dAhata-maDAhara-maDhAra e kema batAvatAM kAsada-kAsAhata-korahara-kAyaMdrA, (sirohI jillAnuM kAsIMdrA) e daSTAMta ApyuM. to prazna uThe che-madatanuM maduA kevI rIte phalita thayuM ? ! vaLI e sthAne jainonI vasati hatI ke ?! 1. akhila bhAratavarSIya jaina zvetAmbara mUrtipUjaka muni saMmelana saMsthApita zrI jaina dharmasayaprakAzaka samitinA mAsika mukhapatra " zrI jaina satyaprakAza 'nA 1955nI sAlanA 15 phebruArInA aMkamAM. Page #289 -------------------------------------------------------------------------- ________________ amAri pAlananA be aprakaTa aitihAsika lekho zrI nAgakumAra makAtI saDaduM sarvabhUteSu e gItAnuM vacana lo ke ahiMsA paramo dharma e jaina zAstranuM vacana lo--ApaNane spaSTa jaNAya che ke sarva kALamAM sarva dharmoe ahiMsA upara ja bhAra mUkyo che. manuSyo potAnA svArtha khAtara hiMsA Acare paraMtu Adarza to "ahiMsA"no ja rahyo che. pAMca mahAvratomAM ahiMsAnuM sthAna paheluM rahyuM che. A vrata kAyika, vAcika ane mAnasika ema trividha svarUpe dareka vyaktie pALavuM joIe eTaluM ja nahi, paraMtu zakaya teTaluM bIjA pAse paLAvavuM paNa joIe. sArvavaNika dharma athavA sAdhAraNa dharmamAM paNa ahiMsAnuM sthAna kadI bIjuM AvyuM nathI. bhagavAna mahAvIra ane bhagavAna buddha IsvIsana pUrva lagabhaga pAMcaso varSa upara "ahiMsA"nuM paramadharma' tarIke pratipAdana karyuM hatuM. vacalA kALamAM yajJahiMsA baMdha karAvI zaMkarAcArya hindu dharmane na svarUpe oLakhAvyo hato. lagabhaga bAramA saikAmAM gurjarezvara kumArapALe e bhavya puruSone pagale cAlI amAri ghoSaNa" mALavA, mAravADa, mevADa, surASTra, kaccha, Anarta ane lATamAM karAvI hatI. e buddha, mahAvIra ane kumArapALa jevAnA adhyAtmakSetre sIdhA vArasa jevA mahAtmA gAMdhIjIe vIsamI sadImAM A "ahiMsAne vizvavyApI banAvavA praca7 puruSArtha karyo ane te khAtara prANa paNa ApyA. Ama pazcima hiMdamAM, khAsa karIne ahiMsAnuM pAlana karavA ane karAvavA azokanA giranAra uparanA zilAlekhathI AraMbhI atyAra lagImAM ThIkaThIka prayatno thayA che. A lekhamAM prAcIna kALanI vAtane badale savaMta 1507mAM jUnAgaDhanA uparakoTa uparanA rA' maMDaLikanA zilAlekhano ane bIjo eka vaDodarAmAM AjathI 162 varSa upara vaDodarAnA mahAjanane khATakIonA paMce lakhI ApelA daratAvejano paricaya karAvavAno che. je "amArinA itihAsamAM jANavA jevo umero kare che. mogala samrATo pAsethI jaina sAdhuoe meLavelI sanado ahIM saMbhAravA jevI che. - bANabhaTTanI gadya "kAdambarI'no padya anuvAda karanAra bhAlaNa rAjA tArApIDanI rAjadhAnInuM varNana parisaMkhyA alaMkArathI kare che. enA rAjyamAM sogaThAbAjI(sArI, saM. zAra)nI ramatamAM ja moMmAMthI mAra" zabda nIkaLato-vaDhavADhamAM nahi: "sArI ramatAM mAri." "naLadamayaMtI rAsamAM nayasuMdara paNa lakhe che ke naLanA rAjyamAM "mAri" zabda te sAriI bhaNe! Ama mAri" (strI.) hiMsA mAtra sogaTI mArI nAkhavAmAM thatI; rAjyamAM nahi. ane ema emanAM rAjayakALamAM prajA ahiMsA pALatI ane paLAvatI hatI ema jANI zakAya che. 1. hemacaMdrAcArye zramiyAna mArAmAM kumArapALanA paryAya nIce pramANe ApyA che: "kumArapAlazcolukyo rAjarSiH paramArhataH / mRtasvamoktA, dharmAtmA, mArivyasanavArakaH // " Page #290 -------------------------------------------------------------------------- ________________ amAri pAlananA be aprakaTa aitihAsika lekho 135 jUnAgaDha uparakoTano saM. 157 no zilAlekha savaMta 1507nA mAgha zuda saptamI dine guruvAre jUnAgaDhanA rA' maMDaLike bRhata tapAgacchanA ratnasiMhasUrinA paTTAbhiSekanA avasare, paMcamI, aSTamI, caturdazI eTalA vizeSa dinomAM sarva jIvanI amAri karAvI. A pahelAM ekAdazI ane amAvAsyAmAM tenuM pAlana thatuM hatuM. A saMbaMdhIno moTo zilAlekha jUnAgaDhanA uparakoTamAM che. "svasti zrI saMvata 1507 varSe mAghasaptamI dine guruvAra zrI rANAjI megalade suta rAulazrI mahipAlade suta zrI maMDalikaprabhuNA sarvajIvakaruNAkaraNatatpareNa audArya gAMbhIrya cAturya zauryAdi guNaratna ratnasiMhasUriNAM paTTAbhiSekAvasare staMbhatIrthavAstavya sA devAsuta hAMsAsuta rAjakulIna...samastajIvaabhayadAnakaraNa...kArakeNa paMcamIaSTamI-caturdazIdineSu sarvajIva amAri kaaritaa| rAjA...naMtara siMhAsanopaviSTena zrImaMDalikarAjAdhipena zrI amAri prAg likhita svahastalikhita zrIkarisahitaM samarthitaM / purApi ekAdazIamAvAsye pAlyamAne staH / saMprati eteSu paMcamI, aSTamI, ekAdazI, caturdazI amAvAsyAdineSu rAjAdhirAja zrImaMDalikeNa sarvazreyaH kalyANakAriNI sarvaduritadurgopasarga nivAriNI sarvajIvaamAri kArya...ciraM vijayatAM / " - A pachIno A zilAlekhano gujarAtI bhAga, savaMta 1507nA samayanA pracalita vyAvahArika gujarAtI gadyano kImatI namUno pUro pADe che. eTale jeTaluM mahattva e gadyanA arthanuM che teTaluM ja tenA svarUpanuM paNa che te bhUlavA jevuM nathI. - savaMta 1507nA rA' maMDaLikanA uparanA saMrakata zilAlekhamAMthI chello gujarAtI bhAga te samayanA pracalita gadyanA daSTAMtarUpa che. saMskRta lekhano sAra e che ke mAMDaLika (trIjo) gAdIe beTho tyAre pAMcama, AThama, ekAdazI, caturdazI ne amAvAsyAnA divasomAM koIpaNa jIva na mAravAnI "mA"nI teNe AjJA karI hatI. A AjJA ukta phakarAmAM ApI che. pAchaLanA bhAgamAM maMDalikanA guNagAnanA loko saMskRtamAM che. gujarAtI bhAganI paMdara paMktio A mujaba che : "prathama zreya I jagati chava tarpivA sahI, bIjA loka samasti jIvana viNasivA, lAkamAra ani ciDIyAra sIMcANaka rahiM vi AheDA na karivA, mora na mArivA, bAvara khAMTa turaka ehe dahADe java koI na viNAI ji mArasi vadhani malezi, kuMbhakAra paMcadina nImADa na karaI, chako I dIhi evI ANA bhaMga karaIe hagI rA" zrImAMDaLika nAthaNI ANA savakaNuI pAliMvI, tehanaI guNa ghaNA hosiI jiko ja cukaIe doSanI tehaNaI amAri pravartAvaNahAra zrImaMDaLika prabhu kaI AzAtaNA II." vartamAna chAyA H (1) prathama zreya A jagatamAM jIva jarUra ("sahI) tarpavA; bIjuM (2) loka samasta chava na haNavA, lAvaramAra ane (3) cakalAMmAra bAja mATe ('rahiM ') paNa zikAra na karavo. mora (4) na mAravA. vAvara khAMTa turaka e dahADe koI jIva (5) na haze. je mAraze, te vadhane pAmaze. kuMbhAra (6) e pAMca dina nImADo na kare. je ko e divase A prakAranI AjJAno (7) bhaMga kare te motanI zikSA pAme. rA' zrImaMDaLika pRthvInAthanI (8) AjJA sahu koNe (= sahu koe) pALavI. teNe (9) guNa ghaNu thaze. je ko jana cUkI jAya teNe, (10) amAri pravartAvaNahAra zrI maMDaLika icche che ke prabhune AzAtanA karavI. 2. junAgaDha kaoNlejanA saMskRtanA prophesara zrI narmadAzaMkara pUrohite A Akho lekha vAMcelo; tenA gujarAtI bhAganuM saMzodhana-saMpAdana-bhASAMtara dI. bA. pro. kezavalAla dhruve kareluM. te " zrI phArbasa gujarAtI sabhA vaimAsika 1952-53H (pragaTa tA. 31-6-54)mAM prasiddha, pRSTha 376; sarakRta lekhanI mAhitI mATe juo "jaina sAhityano saMkSipta itihAsa' zrI mohanalAla desAI kRta (1933), pR. 495, pAdanoMdha. Page #291 -------------------------------------------------------------------------- ________________ 136 AcArya vijayavallabhasUri smAraka graMtha vaDodarAnI narasiMhajInI poLamAM prasiddha jhaverI kuTuMbanA saMgrahastho zrIyuta kumArapALa lAlabhAI jhaverI tathA zrI satyendra aMbAlAla jhaverI emaNe potAno lekhabhaMDAra prA. maMjulAla ra. majamudArane batAvyo. temAMthI A nIceno dastAveja aitihAsika tema ja sAmAjika dRSTie khUba agatyano jaNAtAM prA. majamudAre prasiddhimAM mUkavA mATe mAgI lIdho hato ane temaNe te mane batAvIne khUba upakAra karyo che. emanA saujanyathI ja A lekha prasiddha thaI zake che. vaDodarAno savaMta 1848ne dastAveja mAnAjIrAva gAyakavADano sikko saMvata 1848nA zrAvaNa vadi 11 vAra bhome dIne kae vaDodarAnA zeTha mahAjana samasta joga tathA kasae majakuranAM khATakInA mahetara phajIratA2jI tathA jamAla lAlana tathA kamAlanuraNa tathA rahIyA ru tathA ehamada nasIra tathA mIAjI kAsama tathA rAje mahamadajI vagere khATakI paMca samasta. jata ame sarave malIne rAjIrajAnaMda thaIne mAhAjanane lakhI ApIe chIe je Aja puThI varasa 1 madhe mAsa 1 zrAvaNano tahenA dIna 30 tathA bAre mAsanI ekAdazI 24 tathA bAre mAsanA somavAre 48 tathA pacusaNanA divasa te zrAvaNa suda-1thI te bhAdaravA suda-12 lagI, tathA mohoTI zIvarAta 1 tathA zamanomI 1, eTalA divasa amo vanI haMsA karIe tathA amArI kasaba karIe to sarakAranA tathA mahAjananA gunaigAra, ne khUna 1 janAvaranuM karIe to gurnegArI rU. 2701 aMke satAvIze ne eka purA sarakAramAM bharIe ne koIne rU5IA na male to tenAM gharabAra khAlasAIthAe tathA nAka kAna kapAe--e paramANe amArI peDhI dara peDhI jAvo-aMdara dIvAkara pAlIe e paramANe amo sarave paMca malIne rAcharajAlaMda thaIne mahAjana samastane lakhI Apu che, tathA Idano divasa eTalA aNIjAmAMhAM Ave to sarakArano hukama leIne divasa 2 be kAma karIe, e lakhu bApanA bola sAthe pAlIe. - - -- sAkha atra 1 mata 1 atra [ khATakI paMca samasta ] [ mahAjananI sahIo ] ekaMdare ahiMsAnA divasa varSamAMthI trIjA bhAganA thavA jAya che. upara gaNAvelA aNuMjAnA divasomAM jaina ane hiMdu janatAnA banne vibhAgonA mukhya mukhya pavitra gaNAtA divasono samAveza thayelo che e dhyAna kheMcanArI bInA che. ekaMdare A banne lekhanuM sAMskRtika mahatva paNa dhyAnamAM levA jevuM che. 1 41 : 'Eas As es' ti): poka lADanA pAna allur g h telliotlily, imTITUTENT" " karavA IItlal'A' Indian Filies III Page #292 -------------------------------------------------------------------------- ________________ vaDanagaranI zilpasamRddhi zrI ramaNalAla nAgarajI mahetA nAgaronuM Adi nivAsarathAna vaDanagara mahesANA jillAnA kherALu tAlukAmAM AveluM che. vaDanagara zarmiSThA taLAvanA pazcima ane dakSiNa kAMThA para vaseluM kendrita killebaMda nagara che. skaMdapurANAntargata nAgarakhaMDa A nagarane khUba prAcIna darzAve che; ane tenAM camatkArapura, nagara, AnaMdapura, Anartapura vagere nAmo Ape che, tathA tenI utpatti mATe aneka vAto darzAve che. A badhI vAto, vadhu purAvA sivAya puravAra thaI zake ema nathI. vaDanagaranAM AnaMdapura ane Anartapura vagere nAmo maitrako ane rASTrakUTonAM tAmrapatromAM maLe che. vaDanagaranuM sauthI prathama varNana huM ena saMga nAmanA cInI musAphare karyuM che. temaNe vaDanagarane samRddha ane sADA traNa mAIlanA gherAvAmAM vistarelA nagara tarIke varNavyuM che. ' hAlamAM vaDanagaranI pUrva, uttara ane dakSiNa dizAmAM prAcIna gabhANuM che. A gabhANomAMthI ghaNIkharI pAchaLanI vasAhato tathA bIjA kALamAM khodAyelAM athavA gaLAvAyelAM taLAvone lIdhe kheravikhera thaI gayelI che. A gabhANamAMthI I. sanI zarUAtanA saikAomAM vaparAtAM mATInAM vAsaNo, zaMkhanI baMgaDIo, prAcIna mudrAo, makAnonA pAyA vagere maLI Ave che. A sthaLo paikI Amathera mAtAnA ThAkaDAvAsa pAse ane gaurIkuMDa pAse ukhanana karatAM vaDanagaranI vasAhata I sara nI zarUAtama astitvamAM AvI hoya ema lAge che. purAtattvanI najare, lagabhaga be hajAra varSa jUnA A nagaramAMthI, Amathera mAtA tathA zItalA mAtAnAM cAlukya samaya pahelAnAM-roDAnAM mandiro sAthe sarakhAvI zakAya evAM--suzobhita mandiro ane prAcIna zilponA ghA namUnAo maLyA che. vaDanagaramAMthI maLatAM ghaNAMkharAM zilpo game tyAM, ADAMavaLAM, paDelAM che. keTalAMka tyAMnA mandiromAM pUjAtAM ke apUja paDelAM che; jyAre bIjA keTalAMka killAnA koTamAM athavA taLAvanI pALomAM jaDI devAmAM AvyAM che. ahIMthI maLatAM ghaNAMkharAM zilpo retInA paththaronAM banAvelAM che; jyAre thoDAM zITa (schist) ane zIsTojha( schistoire)nAM banAvelAM che. vaDanagaranAM zilpo IDara ane DuMgarapuranI aravallInI girimALAmAMthI maLatA paththaronAM banelAM che. aitihAsika dRSTie vaDanagaranAM zilpo traNa vibhAgomAM vaheMcI zakAya ema che: (1) gupta ane gutakALa pachInAM (I. sava ne pAMcamAMthI dazamA saikA sudhInAM). (2) cAlukya samayanAM (I. sa. nA agiyArathI teramA saikA sudhInAM). (3) cAlukya samaya pachInAM gujarAtanA madhyottara kALanAM (I. sa. tera pachInAM). A badhAM zilpo paththaramAMthI upasAvelAM che ane te moTe bhAge maMdiromAM suzobhano mATe vaparAyelAM hoya ema lAge che jyAre keTalAMka zilpo pUjAnI mUrtio che. prathama vibhAgamAM suMdara kArIgIrInAM suDoLa zilpo che. kaMIka laMbagoLa athavA goLa mukhAkRti, ghATIluM zarIra, moTo kezabhAra ane AchAM paNa surekha AbhUSaNayukta A zilpo manohara che. A zilponuM sauMdarya enAM kuzaLa vidhAna, sapramANa taMdurasta ane sauMdaryavAna zarIra tathA surekha nakazIkAmamAM che. A yuganA uttarakALamAM ghaNIvAra zarIranA pramANamAM paNa kaMIka TUMkA ane jaDa lAge che Page #293 -------------------------------------------------------------------------- ________________ 138 AcArya vijayavallabhasUri smAraka graMtha tathA kamara nIceno bhAga nirbaLa dekhAya che. A yuganAM zilpomAM retInA paththaranuM mastaka, zIsTanuM aNuoLakhAyeluM zilpa tathA nAgachatravALI mAtAnI pratimA, arajaNabArI bahAranI uttara bAjunI bhIMtaparanI piTTikA, haLadhara, varAha, saptamAtRkA, gaNapati, kArtikeya ane zItaLA mAtAnAM maMdiranI chatanAM zilpo tathA zarmiSThA taLAvanI pALomAM jaDelAM keTalAMka zilpo che. khIjA vibhAganAM zilponuM vidhAna pahelA yuganAM zilpo jeTaluM suMdara nathI. A yugamAM AbhUSaNonuM pramANa vadhu che. mAnavazarIranAM AlekhanamAM dhaDa paganA pramANamAM kaMIka TUMkuM ane paga pAtaLA tathA lAMbA hoya che ane zarIrano vaLAMka paNa keTalIka vAra akudaratI lAge evo hoya che. A yuganAM ghaNAM zilpo ekasarakhAM, vividha vyaktitva sivAyanAM hoya che. paraMtu A zilpomAM khAsa karIne naratharamAM viSayonI vividhatA khUba AkarSaka che. A yugamAM moTAM zilpo ekadhArAM, khUba AbhUSaNothI sajja ane jaththAbaMdha utpanna karavAmAM AvatAM hoya ema lAge che. A yuganI zarUAtanAM zilpomAM AgalA yuganA uttarakALanI khUba asara che paraMtu pAlA bhAgamAM A yuganAM zilponAM ghaNAMkharAM lAkSaNika tattvo dekhA de che, ane temAM nAnI nAnI vigatone vadhu vikasAvavAmAM Ave che. A vibhAganI nakazAmAM paNa vividhatA che. A vibhAganAM zilpo vaDanagaranAM toraNo (narasiMha mahetAnI corI), killAnI bhIMto, dhAsakola daravAjA bahAra tathA gAmamAM ghaNI jagyAe rakhaDatA najara paDe che. trIjA vibhAganAM zilpomAM bIjA yuganI lAkSaNikatA cAlI Ave che, paraMtu A yuganAM zilpo vadhu nirjIva ane bhAvinAnAM lAge che. A yuganI kotaraNI kaMIka nabaLI che ane emAM AgalA yuganuM viSayavaividhya nathI. A yugamAM purANo ane mahAbhArata-rAmAyaNanAM pAtro, avatAro vagerenAM zilpanuM moTuM pramANa jovAmAM Ave che. nartakIo, vyAghro ane nakazIkAmamAM gata yuganI asara ahIM spaSTa rIte dekhAya che. ane A viSayamAM gatayuganA namUnAonI nakala thaI hoya ema lAge che. maMdiranAM suzobhanArtha vaparAyelAM A zilponI samagra asara ekaMdara sArI thAya che paraMtu vyaktigata zilpa gatayugonI sarakhAmaNImAM nirbaLa che. A yuganAM keTalAMka zilpomAM musalamAna kALanAM vastro dekhA de che jyAre bIjA zilpo gatayuganAM vastro darzAve che. A vibhAganAM zilpo khAsa karIne hATakezvara ane khIjAM pAchaLathI baMdhAyelAM maMdiro jovAmAM Ave che. vaDanagaranAM zilpono abhyAsa karatAM lAge che ke gujarAtanI zilpakaLA tenA samagra aitihAsika yugamAM suvikasita hatI. zilpa je te yuganI kaLAzailIne anusaratAM hatAM. pahelA vibhAganAM zilpo sAmAnyataH gujarAta ane tenI AjubAjunA pradezanA te kALanAM zilpo sAthe dhaNuM sAmya dharAve che. khAsa karIne arajaNabhArI pAsenI zilpapaTTikAnAM zilpo vaDodarA pAsethI akoTAmAMthI maLelAM jaina tAprazilpo sAthe sAmya dharAve che. A nikaTavartI sAmya cAlukya samaya pahelAM gujarAtamAM eka samAna kalApravAha hato. tenI sAkSI Ape che. A kalApravAha guptonA jamAnAmAM dRDha thayo ane A pradezamAM vistaryAM. AA vibhAganAM zilpo cAlukya samayanAM jaina ane jainetara zilpanI ja zailInAM che. trIjA vibhAganAM zilpo paNa gujarAtanI madhyottara zilpakaLAnI samRddhinAM sUcaka che. A yugamAM gujarAtamAM kaLA sudara jIvaMta rAkhavAmAM jainono dhaNo moTo phALo hato. musalamAnonA humalA, temaja rAjyaparivartananI azAMtinA kaheNu kALamAM jIvatI A kalA gatayugonI praphullatAne badale kaMIka hatAzA sAthe ihulokanA AnaMdane badale pAralaukika sukhanI vAMchanA karatI hoya ema lAge che. A yugano kalAkAra sAro abhyAsI hoI tatkAlIna samAjanAM vastro-paheravezane potAnI kaLAmAM vaNI le che. Page #294 -------------------------------------------------------------------------- ________________ vaDanagaranI zilpasamRddhi citra naM. 2 AmatheramAtAnAM maMdiramAnuM saptamAtRkAnuM zilpa citra naM. 1 yugala-zarmiSThA taLAvanI pALa upara jaDeluM zilpa citra naM.3 arajaNa-bArInI uttare bhIta paranI zilpapaTTikA citra naM. 4 ThAkaraDAvAsanI najIka paDelI naravarAhanI pratimA Page #295 -------------------------------------------------------------------------- ________________ vaDanagaranI zilpasamRddhi citra naM.5 gaurIkuMDanI dIvAlamA jaDI dIdhela rAjavaMzInI savArI citra naM. 6 hATakezvara mandiranI bhIMta paranI nartRkI HETNE S citra naM. 7 hATakezvara mandira paratuM pAMDavonA rathana zilpa citra naM.8 hATakezvara mandira paranAM svAhA (?) bhane gaNa Page #296 -------------------------------------------------------------------------- ________________ vaDanagaranI zilpasamRddhi 139 citraparicaya - citra 1: jharUkhAmAM beThelAM A yugalanuM zilpa zarmiSThA taLAvanI pALamAM jaDI levAmAM AvyuM che. A yugalamAMnA puruSe muzkaTa, kuMDaLa, ekAvalI, bAjubaMdha ane kaTivastra paheryA che. lalitAsanamAM goLa beThaka para beThelA A puruSanI haDapacI, nAka tathA AMkho khaMDita che. tenA DAbA paga para beThelI strInuM mA tathA chAtIno bhAga tUTI gayo che. teno jamaNo hAtha punA paga para che ane DAbA hAthamAM aspaSTa sAdhana pakaDeluM che. teNe potAnA vALa UMcA laIne ratnajaDita pAzathI bAMdhyA hoya ema lAge che. A kezagUMphananI paddhati akoTAnI cAmaradhAriNI ane arajaNabArInI zilpapadikAmAM spaSTa dekhAya che. teNe kAnamAM kuMDaLa, gaLAmAM ekAvalI ane chAtI para thaIne peTa para eka ja rekhAmAM laTakato hAra, hAthamAM bAjubaMdha tathA valaya, keDe kaTImekhalA ane pagamAM sAMkaLAM paheryo che. tenuM uttarIya jamaNA hAtha para spaSTa dekhAya che. A zi95nA sapramANa zarIramAM paga kaMIka TUMkA che. ' jharUkhAnA aMbho, kuMbhI ane zIrSa goLa che. tenI pAse palava dekhAya che. A sthaMbho pATaNa, roDA vagere sthaLoethI maLatAM zi9po para dekhAya che. chata para chinna gavAkSonuM nakazIkAma che. saMpUrNa pIpaLapAna ghATanAM gavAkSone chedIne teno suzobhana mATe upayoga ahIM sAtamI sadI pachI thavA mAMDyo. A zilpa samagra daSTie jotAM navamI sadInuM hoya ema lAge che. civa 2: Amathera mAtAmAM navamI sadInAM nAnAM mandiro ane keTalAMka zilpo paDelAM che te paikI saptamAtRkAnAM zilpomAMthI pArvatI ane vaiSNavInAM zilpono A phoTo che. A surekha aMkana, zAMta mukhamudrA, kaMbugrIvA, suDoLa zarIra, pInapayodhara ane trivalI udaravALI mAtRkAonA paga pramANamAM jaDa ane TUMkA che. A ekAvalI, bAjubaMdha jevAM AbharaNo ane judI judI jAtanA mukuTa dhAraNa karanAra A zi9po AThamI sadInAM hoya ema lAge che. citra 3: arajaNabArI daravAjA bahAranI zilpAdikAnA eka bhAganuM A citra che. AkhI zi95paTTikAmAM yugalo ane ekAkI puNya ane strInI pratimAo che. A zilpamAMnI strIo vastrAbhUSaNa ane dehanI daSTie vaDodarAnI cAmaradhAriNI sAthe khUba sAmya dharAve che ane te navamI sadImAM taiyAra thayAM hoya ema lAge che. pAchaLathI A padrikA killAnI dIvAlamAM jaDI levAmAM AvI haze. A zilpamAMnI keTalAka pusthonI pratimAo AvatA yuganI zailI darzAve che. citra 8: amarola daravAjAnA ThAkaraDAvAsanA IzAna koNa para moTI naravarahanI pratimA che. varAhanuM zarIra sapramANa che. tenA jamaNA hAtha para pRthvIdevInI mUrti che. tenA DAbA paga nIce nAga darzAvyA che. varAhanI AjubAjunA sthaMbho chata ane chataparanI gavAkSa, vela vagerenI kotaraNI, A zi95 dazamI sadInuM hoya ema darzAve che. citra 5: gaurIkuMDanI dIvAlamAM jaDI dIdheluM koI rAjavaMzInI savArInuM dazya che. suzobhita vegathI doDato hAthI, tenI AgaLa phALa bharato ghoDesvAra zikArI enA viSayathI manohara che. A zi95 jevAM zilpo Abu, DabhoI ane bIjuM cAlukayayuganAM maMdiro para aneka jovAmAM Ave che. Page #297 -------------------------------------------------------------------------- ________________ 14o AcArya vijayavallabhasUri mAraka graMtha citra 6: hATakezvaranAM mandiranI bhIMta paranI A nartakI athavA apsarAonA dehano vaLAMka khUba akudaratI che ane madhyakAlIna khajurAho, orissA ane gujarAtamAM dekhAtAM zilponI emAM nakala hoya ema lAge che. tenAM bhAre jaDabAM, AgaLa AvatI haDapacI, sIdhuM nAka, tripArva mukhAkRti, pralaMba netro tathA khAsa karIne AgaLa dekhAtI sAmI bAjunI AMkha madhyakAlIna gujarAtI citrakaLAno khyAla Ape che. enAM AbhUSaNo pramANamAM jaDa che ane AgalA yuga jeTalAM surekha nathI. A zilpo gatayuganAM anukaraNa jevAM lAge che. citra 7: hATakezvaranAM mandira paranAM A zilpamAM yuddhamAM jatA pAMDavonA ratha jaNAya che. rathanAM pAM dorIthI bAMdhelAM che. tenA ghoDA pramANamAM nAnA ane barAbara jotarAyA na hoya evA lAge che. sArathi besavAne badale Ubho hoya ane hAthamAM talavAra laI te ratha hAMkato hoya evo lAge che A pAMDavonI pAghaDIo soLamI ane sattaramI sadImAM upayogamAM AvatI kulehano vadhu khyAla Ape che. citra 8: A zilpa paNa hATakezvaranAM mandiranuM che. eno moTo sthaMbha pUrNa ghaTapallavathI suzobhita che. paraMtu AjubAjunI nakazI madhyottarakALanI che. AnA hAthamAM nAga ane khaDraga dhAraNa karelA gaNe pAyajAmo ane chajajedAra pAgha dhAraNa karI che. sAthenI svAhA(?)nI pratimAnAM vastrAlaMkAro paNa lAkaDAnI kotaraNImAM maLatAM zilpo jevAM che ane te paNa soLamI sadI karatAM AgaLanA nathI. - 4 che : rak:uuu.. .// * I/TALIA - ' li ANK - - ' - - ear 'S - ? S ka ) ))) Page #298 -------------------------------------------------------------------------- ________________ brahma vrateSu vratam zrI manasukhalAla tArAcaMda mahetA jJAnamAM jema kevaLajJAna ane dhyAnamAM jema zukala yAna sauthI zreSTha che, tema tapamAM brahmacarya e uttamottama tapa che. praznavyAkaraNusUtramAM kahyuM che ke - phulI muLI sa saMga ta va mivahU ko suddha narati vaMmara arthAta je zuddha brahmacaryanuM sevana kare che te ja kharo RSi che, te ja sAco muni che, te ja sAco saMyamI che, ane te ja kharo bhikSu che. brahmacaryano je vyutpattithI artha karavAmAM Ave to graMkSaNa niti drAvaryamA arthAta AtmAmAM vicAravuM enuM nAma "brahmacarya. pataMjali yogasUtramAM brahmacarya viSe lakhatAM kahyuM che ke: dravirya pratiSThAyAM vIryAmI arthAta brahmacaryanI daDhatA thavAthI adbhuta vIratAnI prApti thAya che. brahmacaryanA pAlanathI magajamAM ghaNI ja baLavAna zaktino saMcaya thAya che, ane tenI IcchAzakti paNa asAdhAraNa rIte baLavAna thaI jAya che. brahmacarya vagara mAnasika ane AdhyAtmika baLa saMbhavatuM ja nathI. " ApaNA mahAna AcAryo zrIsiddhasena divAkara, zrIharibhadrasUrijI, zrI hemacaMdrAcAryajI, zrIyazovijayajI sau naidika brahmacArIo ja hatAM. svAmI rAmatIrtha, svAmI vivekAnaMda ane maharSi ramaNa jevA yogI puruSo potAnA jIvanakALamAM je mahAna kAryo karI gayA che, te badhAnA mULamAM brahmacaryanI ja zakti hatI. AcArya zrI vinobA bhAvee A uMmare bhAratamAM bhUmidAnarUpI zreSTha yajJa zarU karI jagatanI prajAne zAMti ane sevAno eka navo ja mArga batAvyo che; A mahAna kAryanI pAchaLa paNa temanA naiSThika brahmacaryanI zaktino kAMI ocho hiraso nathI. zuddha brahmacaryanuM pAlana jyAM sudhI pAMca Indriyo, krodha-mAna-mAyA-lobha tema ja sauthI durjaya evuM potAnuM mana na jitAya tyAM sudhI zakya nathI. zIlano artha ApaNAM zAstromAM mAtra vIryanirodharUpI sthala brahmacarya karavAmAM nathI Avyo, paraMtu mana, vacana ane kAyAe karI indriyo para ye meLavI, temanI dukapravRttimAMthI mukta thavuM e ja zIlanI zuddha vyAkhyA che. mAtra IndriyonA damanathI brahmacarya pALavuM e zakya nathI. mahAtmA TolasToye A bAbata para potAnA vicAro darzAvatAM kahyuM che ke : "anya sarva sadaguNonI peThe brahmacarya paNa pApa karavAnI zakyatA ke azakti dvArA nahi paNa IchAbaLe ane zraddhA sAmarthya vaDe saMpAdita thAya tyAre kAmanuM che. akarAMtiyA na thavA khAtara mANasa jAte jaTharamAM roga pedA kare, agara laDAI na karavA khAtara jAte potAnA hAtha bAMdhe, athavA apazabdo vAparavA jAte potAnI jIbha kApI nAkhe to te pApa karyuM ne karyuM sarakhuM ja che. Izvare mAnavIne e che evuM banAvyuM che, enA viSayI dehamAM devI AtmAno saMcAra karyo che, te IzvarakRtine sudhAravA e dehane chedIbhedIne pAMgaLo banAve eTalA mATe nahi, paNa e AtmA enI daihika viSayavAsanAne tAbe kare eTalA khAtara ja.' - zuddha brahmacaryanA pAlana mATe mANasa pAse koI vizALa kalpane hovI joIe, ane temAM ja sadaiva citta ane zarIrane otaprota karI nAkhavAM joIe ke jethI viSayanA maraNane avakAza ja ne rahe. vizALa ka95nA rAkhatAM brahmacaryanuM pAlana sahaja banI jAya che. prasiddha rasAyanazAstrI jaoNna DaoNTananA viSe ema kahevAya che ke temanI vRddhAvasthAmAM koIe temane avivAhita rahevAnuM kAraNa pUchayuM. tenAM Page #299 -------------------------------------------------------------------------- ________________ 1ra AcArya vijayavallabhasUri smAraka graMtha javAbamAM DaoNlTane kahyuM: "A prazna ja tame sauthI prathama mane sUjhavyo, bAkI to mAruM jIvana vijJAnanA abhyAsamAM kyAM cAlyuM gayuM tenI mane khabara ja nathI." bhISma pitAmahe pitAnA sukharUpI eka bhavya Adarza arthe brahmacaryavrata svIkAryuM, ane pachI to pitAnuM sukha ja emanuM brahma banI gayuM ane pariNAme Adarza brahmacArI banI gayA. mAIkala ejelone koIe vivAha karavAnI sUcanA karI, tyAre teNe javAba Apyo: 'citrakaLA mArI evI sahacarI che ke te koI sapatnI sAMkhI nathI zakatI." A badhAM dRSTAMto, brahmacaryanA pAlanamAM vizALa kapanA-bhavya Adarzo kevAM ane keTalAM madadarUpa thAya che tenI sAbitI Ape che. AcArya vijayavallabhasUrijI mahArAjasAhebe brahmacaryavratanI pUjAnI racanAmAM brahmacaryanI mahattA, jarUriyAta ane zaktinuM adbhuta varNana karyuM che, eTaluM ja nahi paNa brahmacaryanA viSaya upara jaina AgamonA mULa sUtromAM je je kahevAmAM AvyuM che, teno mukhya sAra paNa A pUjAomAM vaNI levAmAM Avyo che. je vyaktie zuddha, pavitra, nirmaLa brahmacaryanuM pAlana karyuM hoya tevI ja vyaktithI AvI mahAna prajAnI racanA thaI zake. A pUjAonAM pade pade amRta jhare che, kaDIe kaDIe divya prakAza maLe che. ane zuddha brahmacaryamAM keTalI zakti rahelI che tenuM bhAna thatAM, hRdaya praphalita bane che. pAMca mahAvratomAM brahmacaryavratanI zreSThatA batAvatAM pUjAmAM kahevAmAM AvyuM che ke : anya trato meM je vrata khaMDita, ho so khaMDita sahiye, Ika brahmacarya ke, huye khaMDita, pAMco khaMDita kahIe. brahmacaryavrata sivAya je anya vrata khaMDita thAya to mAtra te vrata khaMDita thayuM kahevAya, paraMtu brahmacaryavratanA khaMDita thavAnA kAraNe to pAMce vrata khaMDita thAya che. A daSTie pAMce vratamAM brahmacaryavratanI mahattA savizeSa che. A hakIkata samajAvatAM zrImad haribhadrasUrijI "vRddha vyAkhyA" tarIke kathana TAMkatA kahe che : "vesthAmAM mana javAthI amaithunatrata khaMDita thAya che; vezyAdimAM citta rAkhI bhikSA mATe jato jIvajaMtu karAvAthI hiMsA thAya che; bIjo pUche tyAre chupAvavA jatAM asatya bolavuM paDe che; vezyAnI rajA vinA tenA mukhanuM darzana karavuM e corI che tathA tenAmAM mamatA karavI e parigraha che" eTale brahmacaryavratanA bhaMga sAthe pAMce vratono paNa bhaMga thAya che. brahmacarya sAdhake kevA sthAnamAM rahevuM, kevA kevA nimittothI dUra rahevuM temaja tattva daSTie strInuM svarUpa samajAvatAM pUjAmAM kahevAmAM AvyuM che ke: strI pazu paMDaka sevita thAnaka, seve nahIM anagAra; sola uttarAdhyayana sUtrameM, brahma samAdhi vicAra, nArI kathA vikathA kahI, jinavara trIje aMga; saptama aMge sUcanA, daMDa anartha prasaMga. ajJAnI pazu-kelI nirakhata, hove citta vikAra, lakhamaNa jima sovI vasa mohe, bahuta lI saMsAra. saMbhUta muni citta dIno, pharase tapa niSphaLa kIno, cakrIpada mAMga ke lIno re, - brahmacArI dhIra vIra. - hAtha pAMva chede hue re, kAna nAka bhI jeha, buThThI so varasA taNI re, brahmacArI taje teha re. apavitra bhUla koTharI, kalaha kadAgraha ThAma, cArAM srota vahe sadA, carmadati jasarAma. Page #300 -------------------------------------------------------------------------- ________________ - brahma vrateSa vratama 143 uttarAdhyayana sUtramAM kahyuM che ke: brahmacaryanA sAdhake strI, pazu ane napuMsaka hoya tevA sthaLe rahevuM nahi, tema ja strIonI zRMgAravadhaka kathAo paNa kahevI nahi. Indriyono svabhAva che ke, sAmA AvelA viSayane grahaNa karavo ane viSayono svabhAva che ke, indriyo vaDe grahaNa thavuM. sAdhvI lakhamaNane, indriyonA AvA svabhAvanA kAraNe ja, ajJAna pazuonI kAmakrIDA jotAM cittamAM vikAra utpanna thayo, ane pariNAme anaMta vakhata bhavabhramaNa karavuM paDayuM. brahmacaryanA sAdhake eTalA mATe ja AvAM badhAM nimittothI dUra rahevuM Avazyaka che. nimittonI jIva para keTalI badhI asara thAya che, tenA samarthanamAM uttarAdhyayana sUtramAM saMbhUti muninI vAta kahevAmAM AvI che. saMbhUti muni pAse eka vakhate sanatakumAra cakravartI ane tenI rANI sunaMdA vaMdana karavA gayAM hatAM. vaMdana karatAM sunaMdAnA mastaka parathI vALanI eka laTa nIce sarI paDI. A vALanI laTano sparza munirAjane thayo ane pariNAme tenA cittamAM rAga utpanna thayo. kAmadeva che te aMgarahita, paNa tenI zaktinI prabaLatA agAdha che. te sparzanA sukhano anubhava thatAM saMbhUti munie vicAra karyo ke : "aho ! A kamaLamukhInA vALano sparza paNa AvuM adbhuta sukha Ape che to pachI tenA zarIrano sparza kevuM sukha Apato haze ?' Urdhvagati mATe sAdhake paLe paLe prayatna karavo paDe che, paNa nIce paDavAmAM to gatino vega vinAprayane vadhato ja rahe che, eTale saMbhUti munie to tyAM ja niyANuM bAMdhyuM ke: "meM A duSkara tapasyA karI che tenuM kAMI paNa phaLa hoya to huM AvatA bhavamAM AvI aneka strIono svAmI thAuM." pariNAme saMbhUti muninA jIve "brahmadatta' tarIke janma dhAraNa karyo ane bAMdhelA niyANAne kAraNe puSkaLa bhogo bhogavI sAtamA narake javuM paDyuM. - strIsaMgathI brahmacArIe dUra ja rahevuM. uttarAdhyayana sUtra(adhyayana-32)mAM to tyAM sudhI lakhyuM che ke : "jema bilADAnA sthAnanI pAse UMdaronuM rahevuM prazasta nathI tema strIonA sthAnanI pAse brahmacArI puruSono nivAsa paNa yogya nathI." brahmacarya sAdhaka mATe strIsaMsarganA tyAganI jarUriyAta para bhAra mUkI dazavaikAlika sUtra(adhyayana 8-56)mAM kahevAmAM AvyuM che keH hattha pAya palicchinnaM kaNNanAsa vigppi| avi vAsamayaM nAriM baMbhayArI vivje|| arthAta jenA hAtha paga kapAI gayA hoya tathA jenAM nAkakAna beDoLa thaI gayA hoya, evI so varasanI strIno paNa brahmacarya sAdhake saMsarga na karavo. tatvadRSTie strInA svarUpanuM varNana karatAM zrI yazovijayajI mahArAje jJAnasAramAM kahyuM che ke: bAhyadRSTeH sudhAsAraghaTitA bhAti sundarI / tattvadRSTastu sAkSAt sA vinnmuutrpiddhrodrii|| arthAta bAhyadaSTine amRtanA sAra vaDe ghaDelI strI suMdarI bhAse che, tyAre tattvadaSTine to te strI pratyakSa viSTA ane mUtranI hAMDalI jevI lAge che. vAstavika rIte jotAM to, strInuM zarIra ke puruSanuM zarIra mAtra lohI, rudhira, mAMsa, meda, hADakAM, majajA, vIrya, AMtaraDAM ane viSTArUpa apavitra padArthono bhaMDAra nathI to bIjuM zuM che ? AcArya mahArAja sAhebe eTalA mATe ja kahyuM che ke: "apavitra bhUla koThArI." te pachI tarata ja, bIjA ardhapadamAM "kalaha kadAgraha ThAma' ema lakhyuM che. chetaravuM, kUrapaNuM, caMcalatA ane kuzIlapaNuM e strInA svAbhAvika ja doSo che, evI strImAM rati kare ene mUrkha ne kahevo to zuM kahevuM? A doharAnI bIjI paMkitamAM kahyuM che ke : "gArAM strota vahe sadA, carma hRti jasa nAma." arthAta - hattha pAyara bA* Page #301 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha durgadhI padArthonA bhaMDArarUpI strI zarIranAM agiyAra aMgomAMthI gaTaramAMnA kacarAnI mAphaka niraMtara mela vahyA kare che, tethI karIne AvA zarIrane cAmaDAnI 5khAla sAthe sarakhAvavAmAM AvyuM che. puruSane zarIranuM paNa AvuM ja che ane puruSa paNa ThagAI krUratA, caMcaLatA ane kuzIlatAmAM rasa nathI leto ema nathI ja. zarIra karatAM strI ke purUSanI vAsanA ja mahAdoSane pAtra che. strI ke puruSa mATe tamAma Indriyo para ekIvakhate saMyama keLavyA sivAya brahmacaryanuM pAlana zaya nathI: ethI karIne. bIjI bAbato viSe brahmacaryasAdhake je khyAla rAkhavAno che teno nirdeza karatAM pUjAmAM jaNAvavAmAM AvyuM che ke: puSTikAra AhAra na khAve, vigaya adhika meM mana na lagAveH rasanA vasa je sarasa AhArI, cau gati duHkha pAve vo bhArI. bhAdaka AhArase manmatha jAge, Isa kAraNuM brahmacArI tyAge, rasanA jIpaka gRhI anagArI, namana karata jagameM naranArI. khATA khArA caracarA, mIThA vividha prakAra, rasa lAlaca adhikA bhame, hove roga prakAra. kAma dIpAvana bhUSaNa dUSaNa, aMga vibhUSaNa TALI, nATaka caTaka rAsa sinemA, dekhe nahIM brahmacArI sAde kapaDe pahane bhUSaNa navi dhAre. viSayavAsanA sAmeno vigraha jIvanamAM sauthI mahAna ane kaparo vigraha che. A vigrahamAM vijaya meLavavA mATe ene anurUpa thAya tevuM vAtAvaraNa ane sAdhano paNa jarUranAM che. zarIra ane manane caMcaLa kare evAM tIkhA tamatamatAM tema ja svAdiSTa ane rasALa bhojanano brahmacaryasAdhake tyAga karavo joIe; kAraNa ke AvA prakAranAM bhojano zarIramAM vikAra utpanna kare che. jIbhanI bhAraNa ane tAraNa zaktino ullekha karI koIe sAcuM ja kahyuM che ke, rasonI lAlacu, roga mAtranI janmabhUmi ane bIjI tamAma Indriyone mAranArI ane tAranArI, yogArUDhane paNa balAta kheMcI nIce DhasaDanArI, sI kAmanAne janmAvanArI evI jIbhane hamezAM vazamAM lAvavI. agAunA vakhatamAM yuddha laDAtAM temAM senAdhipati eTale lazkarano mULa nAyaka maraNa pAme agara nAsI jAya ke turata tenA lazkaramAM bhaMgANa paDe, ane pachI turata ja lazkara tAbe thAya evI prathA hatI. svAdendriyanI bAbatamAM paNa AvuM ja che. indriyomAM paNa saune bahekAvanArI, nacAvanArI ane tophAna macAvanArI jIbhane kAbUmAM levAmAM Ave, to bIjI indriyo ApoApa tenI pAchaLa zaraNa svIkAre che. jagatamAM mRtyu pAmatAM mAnavomAMthI moTA bhAganAM mAnavIo vadhu pramANamAM ane nahi khAvA jevI vastuonA upabhoganAM kAraNe ja mRtyu pAme che. mANaso bhUkha saMtoSavA nathI khAtAM paraMtu jIbhanA svAda artha khAya che. brahmacarya sAdhake saMyamI jIvana jIvavA mATe, dehanA poSaNa arthe khAvAnuM che ane rAsalolupatAne kAbUmAM levI e tenuM sauthI prathama kartavya che. uttarAdhyayana sUtra( a. 32-10 )mAM kahevAmAM AvyuM che ke : rasA pagAmaM na niseviyabvA pAyaM rasA ditikarA nraannN| dittaMca kAmA samabhiddavanti dumaM jahA sAuphalaM va pakkhI / / arthAta ghI-dUdha vagere dIpti karanArA raso yatheccha na sevavA; kAraNa ke jema svAdu phaLavALA vRkSa tarapha pakSIo ToLAbaMdha doDI Ave che tema tevA mANasa tarapha kAmavAsanAo doDI Ave che. rasanendriya Page #302 -------------------------------------------------------------------------- ________________ brahma tevuM tema 145 ane jananendriyane bahenonI mAphaka ati nikaTano saMbaMdha che, rasanI lolupatA kAmane jAgrata kare che, e sUtra brahmacarya sAdhake niraMtara dhyAnamAM rAkhavAnuM che. jIbhamAM hADakuM nathI, paraMtu tema chatAM, e hADakA vinAnI jIbhalaDImAM hADakAMvALAM bIjAM aMgono nAza karavAnI to adabhuta zakti che. kAmotpAdakadravyasya darzanAt skhalati brAm . arthAta kAmane upajAve evA dravyanA darzanathI vratabhaMga thAya che, eTalA mATe ja AcArya mahArAjazrIe pUjAmAM kahyuM che ke brahmacArI kadI nATaka, ceTaka, rAsa, sinemA jovA jAya nahi. brahmacarya sAdhaka mATe zArIrika TApaTIpa, strIno saMsarga ane rasadAra annapAna e traNe tAlapuTTa (hAthamAM pakaDatAM ja tALavuM phoDI nAkhe tevuM mahAbhayaMkara) viSa jevA hovAnuM dazavaikAlika sUtramAM kahevAmAM AvyuM che. - vikArottejaka zabdonA paThana ke zravaNathI paNa aMtaramAM karelA ke sUtelA vikArI jAgrata thAya che, mATe brahmacaryasAdhake kAmavAsanA jAge tevuM vAcana na karavuM, evA zabdo na sAMbhaLavA, evAM sugandhayukta dravyonuM sevana na karavuM, tema ja evuM koI dazya na jevuM. indriyono upayoga to brahmacArI ane abrahmacArI baMne ja kare che, paraMtu bannenA AcAravicAramAM bhAre bheda rahe che. mahAtmA gAMdhIe A viSe lakhatAM kahyuM che ke : "brahmacaryano prayatna karanArA ghaNA niSphaLa jAya che, kemake teo khAvApIvAmAM jevA ityAdimAM abrahmacArInI jema rahevA mAgatA chatAM brahmacaryanuM pAlana icche che. A prayatna uSNaRtumAM zItatuno anubhava levAnA prayatna jevo kahevAya. saMyamInA ane svacchaMdInA, bhogInA ane tyAgInA, jIvana vacce bheda hovo ja joIe. sAmya hoya che te to uparathI dekhItuM ja. bheda cokhA tarI Avavo joIe. AMkhano upayoga baMne kare, paNa brahmacArI devadarzana kare, bhogI nATakaTakamAM lIna rahe, banne kAnano upayoga kare, paNa eka Izvara bhajana sAMbhaLe, bIjo vilAsI gIto sAMbhaLavAmAM moja mANe; eka zarIrarUpa tIrthakSetrane nabhAvavA pUratuM dehane bhADuM Ape, bIje svAdane khAtara dehamAM aneka vastuo bharI tene durgadhita karI mUke. Ama baMnenA AcAravicAramAM bheda rahyA ja kare." - - je pUrNa brahmacArI che tenA mATe A saMsAramAM kazuM ja asAdhya nathI; brahmacaryanuM bahumAna karatAM AcAryazrI pUjAmAM kahe che ke brahmacarya zuddha jeha, parama pUta tAsa deha, deva seva karata neha, jaya jaya jaya brahmacArI. vItarAga sama jAniye, badAcArI nirAga, brahmacarya tapase mile, mokSa parama pada dhAma. nUtana zrI jina caitya banAve, koTi niSpadAna karIne, hove nahi brahmacaryabarAbara, Agama pATha uccArIne, mAnavImAM krodha, lobha, mAna, mAyA, rAga, dveSa, IrSa, moha, mamatA, adhIrAI, jhera, vera, kAmavAsanAo, icchAo, paranindA, ahaMkAra, abhimAna, karatA, nirdayatA, adekhAI dhartatA, nirlajajatA, napharatA, nAlAyakIpaNuM, prapaMcIpaNuM ityAdi jovAmAM Ave che, te badhAMnA mULamAM kAraNarUpa brahmacarya che. brahmacaryanA AcaraNathI A badhA doSono nAza thAya che, tema ja kSamA, mArdavatA, namratA, saralatA, nirabhimAnapaNuM, tapazcaryA, saMyama, satya, pavitratA, akiMcanapaNAno guNa prApta thaI zake che. AcAryazrIe tethI ja uttarAdhyayana sUtrano upadeza ApatAM pUjamAM kahyuM che keH "devo ane dAnavo paNa duSkara evA brahmacaryanA pALanArane namaskAra kare che. brahmacArInI vItarAga sAthe sarakhAmaNI karI che, e uparathI 10 Page #303 -------------------------------------------------------------------------- ________________ 146 AcArya vijayavallabhasUri smAraka graMtha brahmacaryanuM mAhAtmya samajI zakAya che, mAnavI mATe * brahmacarya 'thI koI vizeSa moTI sAdhanA nathI. anya dharmazAstro paNa kahe che keH kAminI ane kAMcana rUpa starathI sarva jagata vIMTAyeluM che, temAM je manuSya virakta che te paramezvara che. : sauthI chelle AcAryazrIe pUjAmAM kahyuM che ke : ' karoDo sonAmahoronuM dAna karI je koI jinacaitya banAve, te paNa zuddha brahmacArInI tole AvI zake nahi, eTale ke jinacaitya caNAvavAmAM je lAbha thAya che te karatAM brahmacaryanuM phaLa anekagaNuM vadhI jAya che. ' uttarAdhyayana sUtramAM paNa kahevAmAM AvyuM che ke mahine mahine lAkho gAyo denArAnA dAna karatAM, kAMI na ApanArAnuM ya saMyamAcaraNa zreSTha che. ' "" vizuddha brahmacaryapAlananI zakyatA jagatanA dareka strIpuruSanA mATe che. A kArya kaparuM che, paNa puruSArtha vaDe e siddha thaI zake che, enI siddhi mATe anekavAra janmo levA paDe, ane aneka janmone aMte AvI siddhinI prApti thAya to paNa tethI ApaNe nirAza thavAnuM kAraNa nathI. mahAsamartha vicAraka ane tattvaciMtaka sva zrI kizoralAla mazarUvALAe brahmacaryasAdhanAnA mArgamaryAdAnA niyamono ullekha karatAM eka sthaLe lakhyuM che keH " jenA vaMzamAM keTalI ye peDhI sudhI ekapatnIvrata tathA ekapativrata jaLavAyAM haze, temAM ye keTalI ye peDhI sudhI brahmacarya mATe prayatna cAlyo haze, tenI peDhImAM naiSThika brahmacArI pAke. ' mahAtmA TolaTaoNyanAM lakhANono saMgraha je The Relations of the Sexes'nA nAmathI temanA mRtyu bAda prakaTa thayelo che, temAM jaNAvavAmAM avyuM che ke: " ' prakRtie mAnavImAM viSayaparAyaNatAnI pAzavatti bhegI pavitratA ane cAritravizuddhinI AdhyAtmika vRtti paNa ropI che. brahmacarya ane cAritravizuddhi e evI bhAvanA che ke ene siddha karavA mANase sadA ye sarvAvasthAmAM mathyA ja karavuM ghaTe. jema jema vizeSa tame e bhAvanAne siddha karazo, tema tema IzvaranI AMkhamAM tame vizeSa puNyArjata karazo; paNa apratyakSa vAta javA daI e ne kevaLa pratyakSa vAta ja karIe to paNa tamAruM potAnuM kalyANa paNa tame vizeSa pramANamAM sAdhI zakazo; kemake zarIraparAyaNune viSayAdhIna banI javA karatAM brahmacaryapAlana ane vizudhirakSaNa karavAthI manuSya IzvaranI vizeSa ArAdhanA karI zake che. ' prAcIna kALanA RSimunio manu, yAjJavalkya, atri vagerenAM strI saMbaMdhenA vicAro smRtiomAM saMgrahAyelAM che, temAM, tema ja ApaNI dharmakathAomAM strIonI bAbata paratve naitika bhAvanAne tyAjya lAge evAM aneka kathano jovAmAM Ave che, 'strImAM mAyAzIlatA, krUratA, caMcalatA, kuTilatAnA doSo badhA svAbhAvika che tethI tenAthI dUra rahevuM '-' apAra udadhino pAra pAmavo zakya che paNa prakRtithI durAcaraNa evI strIno pAra pAmavo azakya che. strI saMsAranuM khIja che, narakadvArano mArgadarzaka dIpaka che, zokanI jaDa che, kajiyAkaMkAsanuM mULa che, duHkhanI khANa che'A ane AvAM vacano gokhI gokhIne brahmacaryanA pAlanano jamAno have pUro thayo che. ApaNA RSimunioe graMthonI racanA karI te pachI jagatamAM aneka pheraphAro thaI gayA che. mAnavI e vakhate jevo hato tevo ja atyAre che ema mAnavuM e narI mUrkhAI che. nadInuM vaheNu dekhAya che to ekasarakhuM, paNa tema chatAM paLe paLe temAM jUno pravAha pasAra thaI navo pravAha vahe che, tema, mAnavasvabhAva paNa haMmezAM vikasita thaI rahyo che ja. pUrva janmanAM koI yogabhraSTa AtmAnI vAta bAjue rAkhIe to, mAnavI mAtramAM bhogavAsanAnI vRtti rahelI hoya che, paNu sAthe sAthe, dharmavAsanA ane dharmapreraNAnI paNa bhAre prabaLa vRtti rahelI hoya che. kurukSetranA mahAbhAratanA yuddhanI mAphaka mAnavInI aMdara zubha ane azubha vRttionuM niraMtara yuddha laDAi raheluM ja hoya che, sAmAnya rIte AvI vRttionuM valaNa indriyajanya bhogonA zamana pratye jAya che e Page #304 -------------------------------------------------------------------------- ________________ brahma vateSa vratama 147 kharuM che, paraMtu A sthiti mATe strI jAtine zA mATe javAbadAra gaNavAmAM Ave che te samajI zakAtuM nathI. strI puruSa pratye dhikkAra ke dveSanI bhAvanA seve, agara puruSa strI pratye dhikkAra ke DhelanI bhAvanA seve, tethI kAMI AvI vAsanAomAMthI mukta banI zakAtuM nathI. AvI bhAvanAthI, kadAca, bahu bahu to amuka vakhata sudhI vRttio supta manamAM dabAyelI ke saMtAyelI paDI rahe eTaluM ja. RSimunio racita smRtiomAM tema ja anya aneka kathAomAM sAdhanA mATe brahmacaryapAlanamAM strIne kAMTArUpe mAnavAmAM AvI che eTaluM ja nahi, paNa strI jAti para nirlajaja prahAro ane hIcakArA humalAo karavAmAM AvyAM che. strI kema jANe rAkSasI hoya ane brahmacarya sAdhakane kema jANe gaLI javA mATe ja jamI hoya, evI rIte cItaravAmAM AvI che. eka daSTie to strI jAtanAM AvAM AvAM behUdAM varNana karI, ApaNA RSimunioe puruSajAtanI nabaLAInuM mAtra eka pradarzana ja karyuM che. eka vidvAna mahApuruSe lakhyuM che ke; "It is only imperfection that complains of what is imperfect. The more perfect we are, the more gentle and quiet we become towards the defects of others." arthAta jeo mAtra apUrNa che te ja bIjAonI apUrNatA mATe phariyAda kare che; jeTalI hade mAnavI pUrNa bane che, teTalI hade bIjAonA doSo pratye te vadhu namra ane zAMta banaze. zrIdhUlibhadrajInA kozAne tyAMnA comAsAnI vAta, arjuna ane urvazIno prasaMga, tema ja sudarzana zeDanuM mahArANI abhayA sAthenuM vartana--A badhA dAkhalAomAMthI ApaNane khAtarI thavI joIe ke sudaDha, sabaLa ane sazakta mAnavIne jagatanI koI paNa zakti, koI paNa strI ke koI paNa pralobhana calAyamAna karI zakatAM nathI. jeo calAyamAna thAya che, temAM teTalA aMze puruSatvanI khAmI che. A doSanuM AropaNa bIjAmAM karavAthI zuM phAyado che? je sAdhako brahmacaryanA mArgathI racUta thaIne patananA mArga ghasaDAya che, ane bacAvamAM saMjogo ane strIno doSa kADhe che, teo dharta ane zayatAna che tema ja puruSa kahevarAvavAne lAyaka nathI. pujya karatAM strI anekagaNuM kAma che, evI arthahIna ane bevakUphI bharelI vAto karanArA mATe, mAnasazAstrI DaoN. mekagalano strI saMbaMdheno abhiprAya jANavA jevo che. teo kahe che keH "strIsvabhAva vadhAre bhAvanAvaza che, enA pratye je lAgaNI batAvavAmAM Ave tenI asara enA para puSa para thAya te karatAM vadhAre thAya che. Ano artha e thAya ke strInI bhogecchA sadA ye atRpta rahe che ema nahi; paNa strI, sAmAnya rIte, sadA ye bhAvanI-hetanI bhUkhI rahe che. AthI, enA pratye je dAkSiNya batAvavAmAM Ave teno paDagho enA aMtaramAMthI UDyA vinA raheto nathI. AnuM pariNAma enA hRdaya para eTaluM badhuM thAya che ke ene potAnA hitAhitanuM bahu bhAna rahetuM nathI, ane enA pratye lAgaNI batAvanArane saMtoSa ApavA e game te karavA taiyAra thaI jAya che. e vega kSaNika rahe ema bane; pAchaLathI eno uga pahelA vega karatAM vadhAre baLavAna thAya; paNa te kSaNe e bhAna bhUlI jAya che. dhUrta puruSa enA A svabhAvano lAbha uThAve che ane ene potAno zikAra banAve che." rUpane najare paDatuM rokI zakAya tema nathI, tethI ja nigraMthane AMkhathI manohara rUpa dekhI agara na gamatAM rUpo dekhI temAM Asakti ke deva karavAnI jJAnI mahAtmAoe nA pADI che, ane Ama chatAM, strIthI alipta rahI zakAya te mATe strInI bAbatamAM kevI kevI duSTatAbharelI vAto karavAmAM AvI che! Aja sudhI A rIte AcarelA pAponuM have prAyazcitta karavuM joIe. mAtA ane putra vacceno prema e naisargika ane jagatamAM saithI adhika pavitra che. brahmacaryasAdhake jagatanI strImAtramAM mAtAnuM Page #305 -------------------------------------------------------------------------- ________________ 148 AcArya vijayavallabhasUri smAraka graMtha svarUpa jevAnI bhAvanA keLavavAnI che. tiraskAra ke dhikakAranI daSTinA mArge nahi, paNa A ja mArge brahmacaryasAdhaka potAnA brahmacaryanuM pAlana karI zakaze; brahmacaryapAlanano A ja pavitra mArga che. AcArya vijayavallabhasUrijI mahArAjasAhebe "brahmacarya e eka apUrva sAdhanA ane mAnavInI mahAna siddhi che evo upadeza brahmacaryavratanI pUjAmAM Apyo che. ahIM to A pUjAmAMthI mAtra cUMTI cUMTIne thoDI paMktionI vAnagI ja mUkI che, bAkI samagra pUjAnA artha ane vivecana karavAmAM Ave to to A smAraka graMthanAM tamAma pAnAMo paNa pUratAM na thAya. jyAre paMcendriyone lADa laDAvavA nitya navI navI zodho ane vastuonI utpatti thayA ja kare che, mana ane lAgaNIne uzkere tevA jAtajAtanAM ane bhAtabhAtanAM sinemAgRho ane nATyagharo vadhatAM ja jAya che, tema ja je jamAnAmAM AcAra, vicAra, paheraveza ane TApaTIpanI dRSTie gRhastha strIpurA ane naTanaTIo vaccenA bhedo ghaTatA jatA jovAmAM Ave che, te jamAnAmAM, AcArya mahArAjazrInI A pUjAnA abhyAsane samagra bhAratanI dhArmika pAThazALAomAM tema ja anya dhArmika zikSaNanI saMsthAomAM pAThayapustaka tarIke pharajiyAta dAkhala karavAmAM Avaze to AjanI bALaprajAne mATe bhaviSyamAM A pUjAno abhyAsa eka AzIrvAdarUpa thaI paDaze. AcArya mahArAjazrIe emanA jIvanamAM apUrva sAdhanA dvArA naiSThika brahmacaryanuM pAlana karyuM che. emanA jIvana daramyAna je je mahAna kAryo temaNe karyA che te badhAMmAM paNa brahmacarya zaktino apUrva hiraso che. chellI avasthAmAM emanI AMkhanuM saphaLa oNparezana karavAmAM AveluM, ane te dvArA jhAMkhI dRSTi prApta karavAne teo zaktimAna thayelA. bAhyadRSTie A oNparezana bhale DaoNkaTaronI eka apUrva siddhi jevuM lAge, paNa tattvadRSTie vicAra karatAM to mane AmAM temanA saMyamanI-brahmacaryanI ja eka siddhi jevuM lAge che. A tapanA kAraNe ja emane emanAM mRtyunI jhAMkhI thaI gaI hatI. brahmacarya tapanI ArAdhanA mATe emaNe je mArga batAvyo che, te mArga grahaNa karI, temanA jIvananAM adhUrAM kAryo pUrNa karavAne ApaNe tatpara thaIe, ane te dizAmAM prayatno zarU karIe to ja temanA AtmAne zAMti thAya ane to ja ApaNe temanA bhakta kahevarAvavAne lAyaka thaI zakIe. le ? ka' rrr 3 Kum. , -ka 1 - data : che ke eka ja raka divasa . . " Page #306 -------------------------------------------------------------------------- ________________ dharma ane saMskRti munizrI kalyANacandrajI ' akhila vizvamAM samagra sacarAcara to potapotAno dharma bajAvatAM rahe che. A eka akAvya baMdhAraNa che. eka paNa tattva enAthI bahAra jaI zakatuM nathI. tamAma tattvomAM jIvatatva acarathAne che. A maMtavya sarvamAnya ane zAzvata che. keTalAka jIvone enuM lakSa hotuM nathI; ane lakSa vinAnI pravRttinuM pariNAma badhA jIvo joI ke jANI zakatA nathI. amuka jIvAtmAo to lakSa vinA eka Daga paNa bharatA nathI. e samajatA hoya che ke lakSa vinAnI pravRttino kazo ja artha nathI. lakSa sApyA vinAnuM bANa jema niSphaLa jAya che tevI ja rIte lakSa sApyA vinAnI pravRtti paNa nirarthaka thAya che. lakSane siddha karyA bAda bANa khAlI na jAya tema lakSasiddhivALI pravRtti paNa phalaprada ja nIvaDe che. jANe ke ajANe thayelI koI paNa pravRttinuM phaLa to avazya maLe che, paraMtu samajaNa vinAnI pravRttinA pariNAmano kazo artha hoto nathI. samajaNapUrvakanI jJAnayukta pravRttinuM pariNAma ja kharuM pariNAma kahI zakAya. eTalA mATe ja jJAnI puruSo kahI gayA che ke je kaMI karavuM te haMmezAM lakSapUrvaka karavuM kAraNa ke lakSapUrvaka karAyelI pravRtti ja phaLa Ape che. Aje dareka manuSya kaMI ne kaMI karato jovAmAM Ave che. keTalAka lakSano nirNaya karyA bAda ja kArya hAtha para le che ane keTalAka lakSa vinA ja kArya karavA tatpara banI jAya che. je kArya lakSa vinA karavAmAM Ave che te nirarthaka athavA bojArUpa nIvaDe che. jene koI paNa kArya karavAnI sAcI abhilASA hoya teNe prathama potAnA kAryanI dizA nakakI karI levI joIe. tenI sAthe sAdhyane prApta karavAnuM jJAna paNa avazya hovuM joIe. tathArUpa jJAnanA abhAve koI paNa kAryanI saMsiddhi ati muzkela thaI paDe che... sAdhya ane sAdhananuM yathArtha jJAna jeNe prApta karyuM hoya te jijJAsu ja dharmanI sAcI ArAdhanA karI zake. duniyAmAM je satya dharma che te sAdhya che. tene prApta karavAnAM je upakramo te sAdhana che. Aje keTalAka evI mAnyatA dharAvatA hoya che ke zAstromAM je kriyA karavAnuM batAvavAmAM Avela che te pramANe karavuM enuM nAma ja yathArtha dharma. jayAre keTalAka ema mAnatA hoya che ke gurunA pharamAna pramANe vartavuM enuM nAma ja sAco dharma. koInI evI mAnyatA hoya che ke dayA, dAna, tapazcaryA, vrata-niyamonuM pAlana karavuM. e ja satya dharma che ane keTalAka e badhI bAbatone pAMpaLA ja mAnatA hoya che. e to sevAne ja sAcAmAM sAco dharma mAnatA hoya che. keTalAka to ethI paNa AgaLa vadhIne ema bolatA saMbhaLAya che ke potAnI buddhithI nItinA mArgano nirNaya karIne te mArge cAlyA javuM e ja kharo dharma che. koI potAnI pharajane ja dharma mAne che. keTalAka kahe che ke ghaNAM mANaso je mArge cAlyA hoya te mArge cAlavuM e ja dharma. keTalAka samaSTi dharmane ja dharma mAne che, jayAre keTalAka vyaktigata dharmane ja dharma mAnatA hoya che. keTalAka samagra vizvano eka ja dharma mAne che, ene ja satya ane sAmAnya dharma samaje che. koI dezakALane anusaravAmAM ja dharma mAne che. keTalAka potAne tavavettA mAnI dharmanA aneka prakAro batAvatA hoya che. Ama dharmanI vividha mAnyatAo vacce mAnavaprANI Aje aTavAI rahyo che. sau koI potapotAnI ruci anusAra dharmanI vyAkhyA karatA najare paDe che. Page #307 -------------------------------------------------------------------------- ________________ 15o AcArya vijayavallabhasUri smAraka graMtha A parathI eTaluM to avazya phalita thAya che ke dharmatatva e zAzvata ane sarvavyApaka che. koI evo deza, kALa ke samAja nathI, jemAM dharmatatvano abhAva hoya. dharmatatvane eka yA bIjI rIte saMsArIoe ke tyAgIoe, grAmINoe ke nAgarikoe apanAvelo jovAmAM Ave che. kAraNa ke dharmatava pratyeka mAnavInA aMtaHkaraNa sAthe evI rIte otaprota thayela che ke tene mAnavahRdayathI TuM pADI zakAtuM nathI. - ghaNI vAra Astiko ane nAritakoe ekabIjAne parArata karavA mATe tumula yuddha paNa khellAM che. paraMtu sAcA jJAnane abhAve ahaMkAravRttine poSyA sivAya vizeSa kaMI karI zakayA hoya evuM jaNAyuM nathI. cetanyavAda ane jaDavAda e bemAMno eke vAda kadI paNa mULa samULo nAza pAmela hoya evuM nathI. ubhaya vAdanA himAyatIoe potapotAnI mahattA siddha karavA AkAza-pAtALa eka karela chatAM potAnI hAra koIe kabUla karela nathI. ApaNe eTaluM to avazya jaNae chIe ke traNe kALamAM caitanyavAda ane dharmatatva pratye vicArazIla manuSyo potAnI abhiruci batAvatA ja rahelA che. je varatu sarvamAnya ane sarvavyApaka che teno Azraya eka yA bIjI rIte lIdhA vinA koIne cAlatuM nathI. pachI bhale te hiMdu hoya ke murilama hoya, bauddha hoya ke jaina hoya, khriratI hoya ke jarathoratI hoya, game te hoya ! chatAM dareke potapotAnA dharmane ja mahAna mAnela che ane ema mAnavAno darekane hakaka che. paraMtu potAnI mAnyatA saMpUrNa satya che, ardhasatya che ke satyathI vegaLI che, teno vicAra karavAnI koIne paDI hoya evuM jaNAtuM nathI. Ama chatAM eTaluM to taddana spaSTa che ke tyAM kevaLa ahaMtApUrvakanA AgrahanuM ja astitva hoya tyAM dhametattvane ra na hoya. alabatta, dharma zabdanuM joDANa to pratyeka kAryamAM ane pratyeka prasaMgamAM thatuM jovAmAM Ave che. dAkhalA tarIke deza, grAma, varNa, Azrama, strI, puruSa, pitA, mAtA, baMdhu, sakhA Adi dareka zabanI sAthe dharma zabdanuM joDANa thatuM anubhavAya che. kAraNa ke dharma zabdamAM ja koI anerI tAkAta rahelI che. enA vinA koI ne paNa cAlatuM nathI. ciMtita varastune prApta karAvanAra dhame che. bhIDa paDaye rakSaNuM karanAra paNa dharma che. e enI vAstavika ane sarvamAnya vyAkhyA parathI ja siddha thAya che. dharma zabda dha dhAtu parathI nIkaLela che. eno artha thAya che, dhAraNa karavuM athavA poSavuM. pRthvInA pratyeka padArthane je dhAraNa kare che ane poSe che enuM nAma ja dharma che. rUpadharmanuM je ArAdhana kare te avazya niHzreyas ane abhyadayane prApta karI zake ane enuM je ullaMghana kare te svayaM vinAzane vahorI le. A dharmano ravIkAra pratyeka dharmanAM dharmazAstromAM karelo jovAmAM Ave che, paraMtu je ekAMta dRSTivALA hoya che te kevaLa potAnA dharmanuM ja abhimAna rAkhatA dekhAya che. e to mAtra abhiniveza che, mizyA che. A abhiniveze ja Aje mAnavone mAnavatA-vihoNA banAvI dIdhA che. evA manuSyo potAnA samAjamAM cAhe tevA mahAna manAtA hoya, paraMtu kharI rIte to te pAmara ja che. itara dharmonA zAstrone sparzavAmAM paNa te pApa samajatA hoya che. kharuM kahIe to kalyANane badale akalyANane mArge ja te gati karI rahelA hoya che. jenI ekAMta daSTi naSTa thaI gaI hoya ane jene anekAMta daSTi samyagatyA sAMpaDela hoya, te ja sAco mahApuruSa che. evA puruSo samaya ke parasamayamAM kazo bheda jotA nathI. pratyeka dharmanAM dharmazAstromAM e dharmatattvanA satya svarUpane ja jue che. eo ema mAnatA hoya che ke dharma, artha, kAma ane mokSa e cAre puSpArthanI saMsiddhi mATe zAstro che. apUrva ane mahAna evA mAnavadharmane dhanya banAvavA mATe e cAre varganI anivArya AvazyakatA che ema e mAnatA hoya che. dharmavarga e saumAM zreSTha che. enI saMsiddhi vaDe ja bAkInA traNe varganI sArthakatA samajAya che. dharmavarga sivAya e Page #308 -------------------------------------------------------------------------- ________________ dharma ane saMskRti 1pa1 traNe varganI kazI mahattA nathI. A kAraNathI ja dharma e sarvagrAhI manAya che. rAjakIya ane sAmAjika vyavasthA jALavavA mATe paNa mahApuruSo to dharmane ja agrasthAna Ape che. kAraNa ke dharmatattva sarvamAnya ane sarvasAmAnya che, je kriyA ApaNane parama lakSa tarapha laI javA sArthaka bane te ja sAco dharma ane je kriyA enAthI UlaTe mArge laI jAya te adharma pratyeka dharmamAM Aje vibhinnatA jovAmAM Ave che enuM kAraNa e che ke pratyeka manuSyanI prakRti ane pravRttimAM bhinnatA che. AthI dharmanA bAhya svarUpamAM deza-kALa anusAra parivartana svAbhAvika che, paraMtu nizcaya svarUpamAM to kazo ja pheraphAra thato nathI. jJAnI mahApuruSono e siddhAMta che. koI ema kahe che ke dharma ane vyavahArane kazo saMbaMdha che ja nahi. A kathana vAstavika nathI. alabatta, emanI vacce samavAya saMbaMdha nathI. jenA vinA je vastu kahevAya nahi enuM nAma samavAya saMbaMdha. parantu jeno saMyoga saMbaMdha che te to maLe paNa ane alaga paNa paDe. jeno saMyoga thAya teno viyoga paNa thAya, e to aTala niyama che. dharma ane vyavahArano saMyogasaMbaMdha to pratyakSa jovAmAM Ave che: jyAre AtmA nizcayanayanA svarUpamAM ramaNa kare che ane emAM sthita thAya che tyAre vyavahAra svaye alaga paDI jAya che, tyAM vyavahAranI kazI apekSA rahetI nathI, paratuM dharmatattva enAthI nIcenA gharamAM hoya che tyAre to tene vyavahArano Azraya avazya levo paDe che. kemake vyavahAra e nizcayanayamAM javAnA kAraNarUpa che. e mAtra nimitta pUratuM upAdAna kAraNa nathI e koI na bhUle ! vyavahAranA be prakAra che : eka sadvyavahAra, bIja asaduvyavahAra, savyavahAra e nizcaya svarUpanI prApti karavAmAM kAraNarUpa bane che, asavahAra nahi. Aje to samAjanI pratyeka pravRtti asavyavahArane avalaMbI rahela hoya ema dekhAya che. A kaMI ochA duHkhanI vAta nathI. bhAratavarSamAM to parApUrvathI AdhyAtmikatA cAlI Ave che. mAtra eTaluM ja nahi paNa ene agrasthAna ApavAmAM Avela che. samAjanI pratyeka pravRttinA mULamAM AdhyAtmanI jhalaka dekhAya che. samAja, rAjaya, kuTuMba, vyApAra vagere tamAmanuM caNatara AdhyAtmika bhUmi para thayela hoya ema samajAya che. paraMtu AjanA bhAratavAsIo prAyaH pAzcAtya saMskRtinuM pAna karIne mULabhUta vastune bhUlatA hoya evuM dekhAya che. A kAraNathI ja bhAratanuM adhaHpatana jovAmAM Ave che. pAzcAtya saMskRtinA ayogya anukaraNe ja Aje ApaNane A dazAe pahoMcADyA che. pAzcAtya prajAnA guNonuM anukaraNa karavAne badale ApaNe bIjI bAbatonuM ja anukaraNa karIe chIe. bhAratavAsIo potAnA mULabhUta siddhAMto ane saMskArone bhUlI jaI jaDavAdane apanAvI potAnuM vyaktitva gumAvI beThA che; paraMtu sabhAge Aje bhAratavarSa potAnuM khoLiyuM palaTAvI rahela hoya ema jaNAya che. A saMkrAnti kALe pratyeka bhAratavAsIo lakSamAM rAkhavuM joIe ke bhAratIya saMskRti AdhyAtmavAdanA pAyA upara avalaMbelI che mATe ene dRSTi samakSa rAkhIne ja rASTrano vikAsa sAdhavAnI jarUra che. jo A rIte bhAratanI racanA karavAmAM Ave to bhAratavarSa jagatanuM eka sarvoparI rASTra banI jAya emAM zaMkAne sthAna nathI. AdhyAtma tatvane je AjanA rASTranA ghaDavaiyA bhUlyA to bhava bhUlyA jevuM thaze. koI paNa dezanI prajA potAnI bhUtakAlIna saMrakRtine bhUlI zakatI nathI enA aneka dAkhalA ItihAsanA paTa para mojUda che. - amerikana prajA Aje khUba khUba AgaLa vadhelI gaNAya che. Ama chatAM e potAnA jaDavAdanA saMskArone bhUlI zakatI nathI. e ja pramANe bhAratavarSanI prajA potAnA caitanyavAdane kadI bhUlI zakavAnI nathI. Ama chatAM emAM apavAda paNa hoya che. videzomAM paNa Aje keTalAka caitanyavAdanA upAsako jovAmAM Ave che. citanyavAdane samajavA e athAga parizrama paNa uThAvI rahelA jaNAya che. jyAre A Page #309 -------------------------------------------------------------------------- ________________ 152 AcArya vijayavallabhasUri smAraka graMtha tarapha jotAM bhAratavAsIo AdhyAtmane je varUpe jhIlavuM joIe te svarUpe jhIlI zakatA nathI. mATe rASTranA navasarjakone amArI samayasaranI cetavaNI che ke teo bhAratanI saMskRtinA pAyArUpa AdhyAtmavAdane kadI na bhUle ! alabatta, dezakALane lakSamAM rAkhIne rASTraghaDataramAM je pheraphAra karavA ghaTe te sAme koIne paNa vAMdho na hoya, paraMtu mULabhUta siddhAMtone bAju para rAkhIne kevaLa jaDavAdane ja je sthAna ApavAmAM Avaze to eka divasa pastAvAno prasaMga AvyA vinA raheze nahi. bhAratavarSanI bhUtapUrva bhAvanAone lakSamAM laIne je rASTranuM ghaDatara thaze to ja vyaktigata jIvanane ghaDavAnuM kArya sarala thaze. rASTraghaDataranI sAthe vyaktigata ghaDatara gADha saMbaMdha dharAve che. rASTranA ghaDavaiyA A nakkara satya na bhUle ! samAja-jIvana ane vyaktigata jIvana ubhaya ekabIjA para nirbhara che. vyaktionuM saMgaThana enuM ja nAma samAja che. sAmAjika jIvanano vikAsa agragaNya vyaktionAM jIvana para rahelo hoya che. Aje manuSyone parimita vicAromAM ja baMdhAI rahevuM pAlave tema nathI. paraMparAthI cAlyA AvatA zuSka vidhAno tema ja saMpradAyo ane vADAonAM baMdhano Aje bahudhA koIne paNa catA nathI. kAraNa ke AjanI prajAnuM mAnasa uttarottara buddhi-pradhAna banatuM jAya che. prajAnuM samanvaya karavA tarapha enI vizALa dRSTi ane buddhi gati karI rahelAM hoya ema samajI zakAya che.. AvA saMkrAntinA samaye eka vastu khAsa lakSamAM rAkhavAnI che ke bhAratIya janatAnAM jIvanamAM mULathI ja rahelAM dharma ane saMskRtinAM tatvono nAza na thAya e daSTie je rASTranA ghaDavaiyAo prajAjIvanane ghaDavAnuM kArya karaze to bhAratavarSa pharI ekavAra AkhI duniyAmAM potAnI saMskRtine prakAzamAM ANuvA zaktimAna thaze. 1 */ . che para / Page #310 -------------------------------------------------------------------------- ________________ zrI mahAvIra paramAtmAnuM vyApaka jIvana zrI phatehacaMda jhaverabhAI zAha kalyANapAdapArAmaM zrutagaMgAhimAcalam / vizvAMbhojaraviM devaM vaMde zrIjJAtanaMdanam // pAntu vaH zrImahAvIrasvAmino dezanA girH| bhavyA naamaaNtrmlprkssaalnjlopmaaH|| zrImadda hemacaMdrAcArya-pariziSTa parva zrI vIraparamAtmAnuM 2553muM janmakalyANaka tAjetaramAM ja caitrazukala trayodazInA maMgalamaya dine akhila bhAratamAM UjavAI gayuM. mahAna puruSonA janmadivasa ApaNe mATe lAla battI jevA che. ApaNane samayasaranI cetavaNI Ape che, sAcI dizAnuM bhAna karAve che, tema ja ApaNuM vartamAna jIvana viSe vicAravAnI taka rajU kare che ke ApaNe atyAre kyAM chIe, kyAM jaI rahyA chIe ane kayAM javuM joIe ? lagabhaga 2553 varSa pahelAno divasa eTale prAcIna bhUtakALano divasa; chatAM te eTalo tejasvI che ke ApaNI AMtaradaSTine ughADe che; sUrya ApaNAthI jeTalo dUra che teTalI dUra bIjI koI cIja hoya to kadApi na dekhAya, paraMtu sUrya eTalo tejaravI che ke te eTalo badho dUra hovA chatAM sauthI vadhAre dekhAI zake che; mahApuruSonA maraNIya divaso AvI ja rIte tejaravI hoya che. je hajAro varSa sudhI lokone dekhAya che eTaluM ja nahi, paNa temAMthI AdhyAtmika preraNAo spiritual intuitions maLI rahe che. prabhu mahAvIranA jIvananA ekeeka Adarza eTalA AkarSaka che ke teno vicAra mAtra Azcaryacakita banAvI mUke che. emanI ahiMsA AkAzanI samAna vyApaka ane sUkSma che; emanI tapazcaryA ane sahanazakti anupama che; emanI gRhastha ane sAdhusaMdhanI vyavasthApakatA-baMdhAraNa mahAna rAjanItijJanone paNa mugdha kare evI che. paraMtu enAthI vizeSa je varatu emanA jIvanamAM daSTigocara thAya che te emanI samanvayazakti che. agni ane pANI jevI be virodhI vastuono jyAre samanvaya karavAmAM Ave che tyAre eMjinamAM je zakti utpanna thAya che tethI vizALa relagADI vAyuvege doDI zake che; samanvayanA AdhAre ja saMsAra cAle che; ethI ja prakRti vikAsa karI rahI che ane jagata unnati karatuM cAlyuM che. tethI ja zrI umAsvAtie tatvArthasUtramAM "parasparopagraho nIvAnAm' e sUtra mUkyuM che. bhagavAna mahAvIrano samanvayavAda e ja anekAMtavAda; paraMtu ApaNe te bhUlI jaI anekAMtanI carcAmAM samanvaya zodhavAne badale khaMDananI bhAvanAne vadhAre jora ApyuM che, game te eka ja nayane pakaDI rAkhavAne aMge anya yono apalopa thavAthI anekAMta ekAMta banI gayo. paramAtmA mahAvIra pAse kevalajJAnarUpa dIpaka hato temAMthI gaNadhara mahArAjAorU5 aneka dIpako prakaTyA; kevalajJAnanA biMdurUpa dvAdazAMgInuM jJAna emaNe jagata samakSa mUkayuM; trIjA bhavamAM manavacana-kAyAnI pavitratAthI romarAyanI vikaravaratApUrvaka "savijIva keruM zAsana rasI'nI bhAvanAno je saMka95 vilAsapUrvaka karyo hato tenA puNyAnubaMdhI puNyathI tIrthaMkarapaNuM prApta thatAM kevalajJAnanA sArabhUta Page #311 -------------------------------------------------------------------------- ________________ 154 AcArya vijayavallabhasUri smAraka graMtha dvAdazAMgInAM sUtro jagata samakSa mUkyAM je hajAro varSa sudhI bhavyAtmAo grahaNa karaze ane mukti mATe janmajanmAMtaramAM prayANa karaze. "3 vyAdhrauvyayukta sata' e sArabhUta sUtramAM kahevAmAM AvyuM che ke A jagatanA tamAma padArtho anAdi hovA chatAM utpanna thAya che, nAza pAme che, paNa sattArUpe acaLa rahe che; A vijJAna emaNe varSo pahelAM janasamAja samakSa mUkyuM. mahAna Izvara zrI mahAvIre jagata banAvyuM nathI paNa jagatanuM svarUpa batAvyuM che; AtmA pote ja brahmA, viSNu ane mahezvara che, mAtAnA garbhamAM AvI pote ja AhAra levAmUkavA vagere cha paryAtio (zakti) utpanna kare che ane jIvanaparyata te zaktionuM pAlana kare che. tema ja jIvana pUruM thaye te visarjana kare che; ane navA janmomAM e rIte kriyA thayA kare che. A vastusthitimAM karmajanya kArya che; anya koInuM nathI. AtmA ane karma maLIne A saMsAra anAdikALathI sarajAyo che, sarajAya che ane sarajAze. jagakartA Izvara jevI vacce koI vyakti rahetI nathI; A temano sarvajJa siddhAMta che. emanuM tatvajJAna nityAnityapaNuM, eka anekapaNuM, mUrtaamUrtapaNuM, nizcaya ane vyavahAra, dravyaguNa paryAya, sAta nayo, saptabhaMgIo, cha dravyo, pAMca samavAyo ane jJAnaziyAkhyAM moTAH vagere sUkSma hakIkatothI bharapUra che; ATha karmonuM sUkSma svarUpa baMdha, udaya, udIraNa, sattA, saMkramaNa vagere anya darzanomAM dRSTigocara thatuM nathI. have e prazna thAya che ke paramAtmA mahAvIra tIrthakara kema banyA? A avasarpiNI kALamAM trevIsa tIrthaMkaro jagatanA jIvonA uddhAra arthe thayA pachI emano janma tIrthaMkararUpe kema thayo? zrImAna haribhadrasUrikRta yogabiMdumAM khAsa hakIkata che ke A saMsAranAM sarva kalezo ane dhaMdhAmAMthI sarva jIvono mana, vacana ane zarIrathI aMtaHkaraNanI bhAvanApUrvaka uddhAra IcchanAra ane te mATe sakriya prayatnanI tAlAvelIthI AtmA tIrthaMkara bane che; saMgha, jJAti ane dezano uddhAra IrachanAra gaNadhara bane che ane mAtra potAno ja uddhAra icchanAra sAmAnya kevalI banI zake che. zrImad umAsvAtivAcake paNa tatvArthasUtranI rekAmAM mahimA maneSa e zlokadvArA aneka janmonA zabhasaMskAronA paripAkarUpe vizvadIpaka zrI mahAvIranA janmane varNavyo che; buddha mATe paNa kahevAya che ke temaNe bodhisatva tarIkenA pUrva janmomAM prajJA, dAna, jJAna, zIla ane kSamA vagere daza pAramitA sAdhI hatI ane pachIthI buddha tarIkeno janma thayo hato, A AtmA saMyogavazAta karmanI vicitratAthI kaI sthitie pahoMce che, kevA duHkha anubhave che, jIvanavikAsanA mArgamAM AvyA chatAM kevI rIte adha:patananA UMDA khADAmAM paTakAI paDe che ane pachI kevA puruSArtha ane kevuM apUrva vIye tAravI saMpUNe unnatinA zikhare pahoMce che e dRSTAMta zrImahAvI mukhya ane adabhuta che. nayasAranA bhavamAM samyakatva prApta karI pachI vamI nAkhyuM; paraMtu jema bIjano candramA pUNimA banI jAya che tema Akhare tIrthaMkarapaNuM prApta karyuM te vaccenA chavvIsa janmo emanA jIvanamAMthI mananapUrvaka samajavAthI karma ane AtmAnI laDAImAM chevaTe AtmAno jaya thAya che. kemake emano puruSArtha krame krame baLavAna thato gayo ane sattAvIsamA bhavamAM tIrthaMkarapaNuM prApta karyuM. chevaTe kameM upara vijaya meLavI svataMtra muktipada prApta karyuM ane ApaNane pUjaya banyA. saMsAramAM aneka jIvo janme che ane mRtyu pAme che te to sAmAnya krama che, teno UhApoha hoto nathI, paraMtu vipattinA pahADa tUTI paDyA hoya, maraNAMta kaSTo, upasargo eka pachI eka AvatA hoya, eka vakhata unnatinA zikhare gayA pachI adhaHpatananA khADAmAM paDyA rahevuM paDayuM hoya chatAM himmatapUrvaka, AtmazraddhApUrvaka, puruSArthapUrvaka aDagapaNe koInI paNa dayAnI bhikSA mAgyA vagara, deva ke IdanI sahAyanI apekSA vagara, AtadhyAna ke Page #312 -------------------------------------------------------------------------- ________________ zrI mahAvIra paramAtmAnuM vyApaka jIvana 155 audradhyAna karyA vagara, upasarga karanAra pApI vyaktio upara paNa anukaMpA ciMtavIne pote karelAM pUrva kamenAM phaLa samajI, tene bahAdurIthI bhogavI, unnata ane divya AdhyAtmika jIvana jIvI, saMsAranA aneka prANIonuM kalyANa karI muktisthAnamAM padhAryA che; AvuM mahAna ane prabhAvazALI vyApaka jIvana vIra paramAtmAnuM che; A rIte potAnA AtmAno saMpUrNa vikAsa sAdhI unnatinA zikhare caDanAra AtmAo ja mahApo ane vizvavaMdya bane che. paramAtmA mahAvIre kahyuM che ke mArI pAse mukti ke mokSa nAmanI koI cIja nathI ke huM tamane ApI zakuM? paNa tamo sabhya darzana-jJAna ane cAritranA mArge cAlavA prayatna karazo, jinapratimA ane jinAgamanuM AlaMbana lezo, guNadaSTi rAkhI samabhAvanI vRddhi karazo, jJAna ane kriyA ubhayanI sAdhanA karazo, sAta nayone sApekSa rAkhI, khaMDanAtmaka pravRttithI dUra rahI anekAMtavAda svIkArazo, ahiMsA, tapa, tyAga ane saMyamamAM puruSArtha karazo, zraddhAbaLa, jJAnabaLa, cAritrabaLa, ane dhyAna baLano AtmAmAM vikAsa karatA rahezo ane bhavAMtara mATe paNa zubhasaMskAro letA jazo to avazya A anAdyanaMta saMsArano tamAre mATe cheDo Avaze tema ja AtmAnA anaMta guNono vikAsa thatAM karmathI svataMtra rIte pote ja potAne mukta karI zakaze. paramAtmA mahAvIre karmano sUkSma siddhAMta kevalajJAnathI tapAsI je rIte rajU karyo che te sarvApaNAnI sAbitI che; AtmA potAthI para-jaDabhAva-vibhAva pariNatimAM paDe tyAra pachI rAga, deSa, cAra kaSAyo vagere vaDe zarIra, putra, parivAra, hATa, havelI vageremAM mamatvo vadhatA jAya e rIte viSacakramAM AtmAM gUMcavAI karma bAMdhI rahyo che; jJAnacetanAnI jAgRti vagara karmacetanA ane karmaphaLacetanA anubhavI rahyo che; A kamenuM baMdha, udaya, udIraNA sattA, saMkramaNa vagerenuM sakSma svarUpa jaina darzanasivAya anya sthaLe nathI; ahiMsA, satya, asteya, brahmacarya ane aparigraha, cAra anuyogo, mArgAnusArIpaNuM, jinapUjA, jIvadayA, guNasthAna, gRhasthanAM bAra vrata, ochAmAM ochI gRhasthanI savA vasA dayA, sAdhudharmanI visa vasA dayA, dAna, zIla, tapa ane bhAva, dravyaguNaparyAya, navatatvo vagere tattvajJAna ane kriyAmArganuM ucca baMdhAraNa-vIra prabhue vyApaka dRSTie ApaNI samakSa mUkeluM che; e baMdhAraNa pramANe je manuSya varte to ochAmAM ochA be puNyAnubaMdhI puNya upArjana karI prAte nirjarA thatAM sarva karmono kSaya karI muktipada prApta karI zake. paramAtmA mahAvIre je siddhAMto ApaNI samakSa mUkyA che te ra+2=4 jevAM cokakasa che. emaNe navA mUkyA nathI. pUrvanA tIrthakara sarvanonA paNa e ja siddhAMto zAzvata che; satya eka ja hoI zake che. kAla, ravabhAva, bhavitavyatA, udyama ane karmarUpa pAMca samavAyothI jagata-saMsAra cAlyA kare che: temAM vacce koI bIjI vyaktinI jarUra rahetI nathI; karma ane AtmAnA pusvArtha bAbatamAM emaNe karmanuM svarUpa AtmAne adhaHpatana karAvanAruM batAvIne chevaTe puruSArtha upara mukhyatA mUkI che; puruSArtha karyA vagara kAmano vinAza na thaI zake. ApaNA AtmAmAM bhUtapUrva kAmanA sAmrAjyane laIne nirbaLatAo bharI paDI che jethI ApaNane kALano paripAka thayo nathI. karmanuM baLa che, bhavitavyatA baLavAna che vagere vagere nimittone AgaLa karIne ApaNe AzvAsana laIe chIe ane ApaNI nirbaLatA chupAvIe chIe. paNa puruSArthane AgaLa karIe eTale krame krame kALa ane bhavitavyatA vagere samavAyo temAM samAI jAya che ane AtmA baLavattara banatAM sakaLa karmono kSaya karI zake che, zrI vIra paramAmAnA AlaMbanathI aneka AtmAo emanI hayAtimAM saMsArasamudrathI taryA che; meghakamAra, caMDakauzika sarpa, arjunamAlI, caMdanabAlA vagere vagere. emanuM zAsana hajI sADA aDhAra hajAra varSa lagabhaga raheze. agiyAra gaNadharo ne vedavAkyono jainadarzanamAM samanvaya karI pratibodha emaNe Page #313 -------------------------------------------------------------------------- ________________ 156 AcArya vijayavallabhasUri smAraka graMtha karyo A temanI apUrva viziSTatA che; tethI ja zrImad AnaMdadhanajIe darzana jina aMga bhaNIne rUpe zrInemanAthajInA stavanamAM kahyuM che. padArthavijJAna(Science) to paramAtmA mahAvIranA anaMtajJAnano eka vibhAga che; dA. ta. zrIbhagavatI sUtramAM bhASAvargaNAnA pudgalone kyA kyA varNa, gaMdha, rasa ane poM che te gautama svAmIjInA praznono uttara prabhu mahAvIre Apyo che; AvuM samajJAna sarvanA sivAya bIjAne hoI zake nahi; hajAro varSa pahelAM paramAtmAe kahyuM che ke bhASAvargaNA e pudgalarUpa che. te hAlamAM reDIo ane grAmophona dvArA siddha thayuM che tema ja zarIranI chAyAnA ane prakAzanAM pudgalo paNa kaeNmerAthI jhaDapAyA che. 3 paramAtmA mahAvIranA vyApaka jIvananA sArarUpe ApaNe emanuM AlaMbana svIkArI emanI AjJA pramANe vartavA prayatnazIla thaIe, saMgati thaI emanA jIvanasaddhAMtone kAryamAM utArIe, najIvA kalezone tilAMjalI ApI jaina samAjanI unnata mATe ekatra thai e, emanA siddhAMto paradezamAM phelAvavA nizano mokalIe, emanA jIvanano mahAna graMtha--aitihAsika, vaijJAnika, yaugika ane AdhyAtmika rIte gRhasthajIvana, sAdhujIvana, mAtR--pitR--bhakti, baMdhuneha, gaNudharavAda, tIrthasthApanA vagere aneka dRSTibiMduothI saraLa bhASAmAM taiyAra karAvIe, Alasya khaMkherI puruSArtha-parAyaNa thatA rahIe, ahiMsA, saMyama, tapa, sAmAyika, brahmacarya, dAnadharma vageremAM pragati karatA rahIe to te saMskAro pADatAM pADatAM ApaNe ApaNA AtmAnI anaMta zaktiono vikAsa karI emanI mAphaka avazya muktigAmI banI zakazuM e nirvivAda satya che. bhagavAna mahAvIrano Arhatadharma udghoSaNA kare che ke 'kartavyakamane AdarI sartana dhAraNa karajo, udAsInatA, kheda, ciMtA ane bhaya ke je manobaLane nabaLuM pADanAra che ane AtmAnA bhAvi ujyane aTakAvanAra che temane hRdayamAM pesavA dezo nahi, niraMtara AtmaciMtavana karajo, kaTutAmAM madhuratA rAkhajo, duHkhamAM sukha mAnI letAM zIkho, duHkhone anubhavI DhIlA thazo nahi ane saMtApanAM rodaNAM raDazo nahi; tamArA AtmAne darzana, jJAna ane cAritramAM otaprota karI nizcaya khaLa(will power)thI tene TakAvI rAkhI uttarottara pragati karo.' Page #314 -------------------------------------------------------------------------- ________________ nigraMtha siddhAMtanI uttamatA DaoN. vallabhadAsa neNasIbhAI anaMta prakAranAM zArIrika mAnasika duHkhoe AkuLavyAkula jIvone te duHkhothI TavAnI bahu prakAre icchA chatAM temAMthI te mukta thaI zakatA nathI tenuM zuM kAraNa? evo prazna aneka jIvone utpanna thayA kare. paNa tenuM yathArtha samAdhAna koI virala jIvane ja prApta thAya che. jyAM sudhI duHkhanuM mULa kAraNa yathArthapaNe jANavAmAM na AvyuM hoya tyAM sudhI te TALavAne mATe game tevo prayatna karavAmAM Ave to paNa duHkhano kSaya thaI zake nahi ane game teTalI arUci, apriyatA ane abhAva te duHkha pratye hoya chatAM ene anubhavyA ja karavuM paDe. avAstavika upAyathI te du:kha maTADavAno prayatna karavAmAM Ave, ane te prayatna na sahana thaI zake eTalA parizramapUrvaka karyo hoya chatAM te duHkha na maTavAthI du:kha maTADavA IcchatA mumukSune atyaMta vyAmoha thaI Ave che athavA thayA kare che ke enuM kAraNa? A duHkha TaLatuM kema nathI ? koI paNa prakAre mAre te du:khanI prApti Iti nahi chatAM, ravane ya paNa tenA pratye kaMI paNa vRtti nahi chatAM, tenI prApti thayA kare che ane huM je je prayatno karuM chuM te te badhA niSphaLa thaI du:kha anubhavyA ja karuM chuM enuM zuM kAraNa? e duHkha koIne maTatuM ja nahi hoya ? duHkhI thavuM e ja jIvano svabhAva haze? zuM koI eka jagatakartA Izvara haze teNe Ama ja karavuM yogya gaNyuM haze ? zuM bhavitavyane AdhIna e vAta haze ? athavA koIka mArA karelA AgalA aparAdhonuM phaLa haze? vagere aneka prakAranA vikalpo je jIvo manasahita dehadhArI che te karyA kare che, ane je jIvo manarahita che te avyaktapaNe du:khano anubhava kare che ane avyaktapaNe te duHkha maTe evI IcchA rAkhyA kare che. A jagatane viSe prANImAtranI vyakti athavA avyakta IcchI paNa e ja che ke koI paNa prakAre mane duHkha na ho ane sarvathA sukha ho. prayatna paNa e ja artha chatAM te du:kha zA mATe maTatuM nathI evo prazna ghaNA ghaNuM vicAravAnone paNa bhUtakALa utpanna thayo hato, vartamAnakALe paNa thAya che ane bhaviSyakALe paNa thaze. te anaMta anaMta vicAravAnomAMthI anaMta vicAravAno tenA yathArtha samAdhAnane pAmyA ane duHkhathI mukta thayA. vartamAnakALe paNa je je vicAravAno yathArtha samAdhAna pAme che te paNa tathArU e phaLane pAme che ane bhaviSyakALe paNa je je vicAravAno yathArtha samAdhAna pAmaze, te te tathArUpa phaLane pAmaze emAM saMzaya nathI. zarIranuM duHkha mAtra auSadha karavAthI maTI jatuM hota, mananuM duHkha dhanAdi maLavAthI maTI jatuM hota ane bAhya saMsarga saMbaMdhanuM du:kha manane kaMI asara UpajAvI zakatuM nahota to du:kha maTavA mATe je je prayatna karavAmAM Ave che te te sarva saphaLa thAta. paNa jyAre tema banatuM jovAmAM na AvyuM tyAre ja vicAravAnone prazna utpanna thayo ke du:kha maTavA mATe bIjo ja upAya hovo joIe. A je karavAmAM Ave che te upAya ayathArtha che ane badho zrama vRthA che, mATe te du:khanuM mULa kAraNa je yathArtha jANavAmAM Ave ane te ja pramANe upAya karavAmAM Ave to du:kha maTe; nahi to nahi ja maTe. - je vicAravAno duHkhanuM yathArtha mULa kAraNa vicAravA UThayA, temAM paNa koI ja tenuM yathArtha samAdhAna pAmyA ane ghaNA yathArtha samAdhAna nahi pAmatAM hatAM ativyAmohAdi kAraNathI yathArtha samAdhAna pAmyA Page #315 -------------------------------------------------------------------------- ________________ 158 AcArya vijayavallabhasUri smAraka graMtha chIe ema mAnavA lAgyA ane te pramANe upadeza karavA lAgyA. ghaNA loko vaLI tene anusaravA paNu lAgyA. jagatamAM judA judA dharmamata jovAmAM Ave che tenI utpattinuM kAraNa e ja che. dharmathI du:kha maTe ema ghaNAkharA vicAravAnonI mAnyatA thaI, paNa dharmanuM svarUpa samajavAmAM ekakhIjAmAM dhaNo taphAvata paDyo. dhaNA to potAno mULa viSaya cUkI gayA ane ghaNA to te viSayamAM mati thAkavAthI aneka prakAre nAstikAdi pariNAmone pAmyA. " sarva duHkhano AtyaMtika abhAva ane parama avyAbAdha sukhanI prApti e ja 'mokSa' che ane te ja 'paramahita ' che. vItarAga sanmArga teno 'sadupAya' che, te sanmArgano A pramANe saMkSepa cheH samyagdarzana, samyagnAna ane samyakcAritranI ekatratA te ' mokSamArga ' che. sarvajJanA jJAnamAM bhAsyamAna tattvonI samyak pratIti thavI te * samyagdarzana ' che, tattvano bodha thavo te samyajJAna che. upAdeya tattvano abhyAsa thavo te ' samyakcAritra ' che. zuddha Atmapada svarUpa evAM vItarAgapadamAM sthiti thavI te e traNenI ekatratA che. sarvanadeva, nigraMthaguru ane sarvajJopadiSTa dharmanI pratItithI ' tattvapratIti ' prApta thAya che. dra sarva jJAnAvaraNu, sarva darzanAvaraNa, sarve moha ane sarva vIryAdi aMtarAyano kSaya thavAthI AtmAne sarvajJa vItarAga-svabhAva ' pragaTe che. nibhraMthapadanA abhyAsano uttarottara krama teno * mArga ' che. tenuM rahasya sarvano pardiSTadharma 'che. ( * samyagdarzana, samyajJAna ane samyakcAritramAM samyagdarzananI mukhyatA dhaNe sthaLe te vItarAgoe kahI che; jo ke samyagnAnathI ja samyagdarzananuM paNa oLakhANa thAya che, to paNa samyagdarzananI prApti vagaranuM jJAna saMsAra eTale duHkhanA heturUpe hovAthI samyagdarzananuM mukhyapaNuM grahaNa karyuM che. * jema jema samyagdarzana zuddha thatuM jAya che, tema tema samyakcAritra pratye vIrya ullasatuM jAya che; ane krame karIne sampAritranI prApti thavAno vakhata Ave che, jethI AtmAmAM sthira ravabhAva sidda thato jAya che, ane krame karIne pUrNa sthira svabhAva pragaTe che; ane AtmA nijapadamAM lIna thaI sarva karmakalaMkathI rahita thavAthI eka zuddha AtmasvabhAvarUpa mokSamAM parama avyAbAdha sukhanA anubhavasamudramAM sthita thAya che. samyagdarzananI prAptithI jema jJAna samyakravabhAvane pAme che e samyagdarzanano parama upakAra che, tema samyagdarzana krame karI zuddha thatuM jaI pUrNa sthira svabhAva samyakcAritrane prApta thAya tene arthe samyagajJAnanA baLanI tete kharekharI AvazyakatA che. te samyajJAnaprAptino upAya vItarAgazruta ane te zrutatattvopadeSTA mahAtmA che. 1. AtmAne svabhAvamAM dhAre te ' dharma', AtmAno svabhAva te dharma, svabhAvamAMthI parabhAvamAM na javA de te dharma, parabhAva vaDe karIne AtmAne durgaMtie javuM paDe te na javA detAM svabhAvamAM dharI rAkhe te dharma, samyak zraddhAna, jJAna ane svarUpAcaraNa te dharma, sabhyajJAna, samyagdarzana, samyakcAritra e ratnatrayIne zrItIrthaMkaradeva dharma kahe che. SaTvavyanuM zraddhAna, jJAna ane svarUpAcaraNa te dharma H je saMsAranA paribhramaNathI choDAvI uttama sukhamAM dharI rAkhe te dharma, (ratnakareMDa zrAvakAcAra) * dharma ' e vastu bahu gupta rahI che. te khAgha saMzodhanathI maLavAnI nathI. apUrva aMtasaMzodhanathI te prApta thAya che, te aMtasaMzodhana koIka mahAbhAgya sadguru anugrahe pAme che. (zrImad rAjacaMdra) Page #316 -------------------------------------------------------------------------- ________________ nigraMtha siddhAMtanI uttamatA 158 vItarAga zratanA parama rahasyane prApta thayelA asaMga ane paramakaruNAzIla mahAtmAno yoga prApta thavo atizaya uSNa che. mahabhAgyodayanA yogathI ja te yoga prApta thAya che emAM saMzaya nathI. kahyuM che ke: tahAM havAmAM temanA te zramaNa mahAtmAonAM pravRttilakSaNa paramapuruSe A pramANe kahyA che : atyaMtaradazAnAM cihna te mahAtmAonAM pravRttilakSaNathI nirNata karI zakAya; je ke pravRttilakSaNa karatAM atyaMtaradazA viSeno nizcaya anya paNa nIkaLe che. koI eka zuddha vRttimAna mumukSune tevI atyaMtaradazAnI parIkSA Ave che. yadyapi tevA mahAtmA puruSano kavacita yoga bane che, to paNa zuddha vRttimAna mumukSu hoya to te apUrva guNane tevA muhUrtamAtranA samAgamamAM prApta karI zake che. jevA mahAmA puruSanA vacana pratApathI muhUrtamAtramAM cakravartIo potAnuM rAjapATa choDI bhayaMkara vanamAM tapazcaryA karavAne cAlI nIkaLatA hatA, tevA mahAtmA puruSanA yogathI apUrva guNa kema prApta na thAya? sArA dezakALamAM paNa kavacita tevA mahAtmAno yoga banI Ave che, kemake teo apratibaddha vihArI hoya che. tyAre evA puono nityasaMga rahI zake tema zI rIte banI zake ke jethI mumukSa chava sarva duHkha kSaya karavAnAM ananya kAraNone pUrNapaNe upAsI zake? teno mArga A pramANe bhagavAna jine avalokyo che: nitya temanA samAgamamAM AjJAdhInapaNe vartavuM joIe, ane te mATe bAhyAbhaMtara parigrahAdi tyAga ja yogya che. jeo sarvathA tevo tyAga karavAne samartha nathI, temaNe A pramANe dezayAgapUrvaka karavuM yogya che. tenuM svarUpa A pramANe upadezya cheH te mahAtmApuruSanA guNAtizayapaNAthI, samyakmaraNathI, paramajJAnathI, paramazAMtithI, paramanivRttithI mumukSu jIvanI azubha vRttio parAvartana thaI zubhasvabhAvane pAmI svarUpa pratye vaLatI jAya che. te purUnAM vacano AgamavarUpa che, to paNa vAraMvAra potAthI vacanayoganI pravRtti na thAya tethI, tathA niraMtara samAgamano yoga na bane tethI, tathA te vacananuM zravaNa tAdRza ramaraNamAM na rahe tethI, tema ja keTalAka bhAvonuM svarUpa jANavAmAM parivartananI jarUra hoya che tethI, ane anuprekSAnuM baLa vRddhi pAmavAne arthe vItarAgabuta vItarAga zAstra eka baLavAna upakArI sAdhana che; jo ke tevA mahAtmA puruSa dvArA ja prathama tenuM rahasya jANavuM joIe, pachI vizuddha daSTi thaye mahAtmAnA samAgamanA aMtarAyamAM paNa te zrata baLavAna upakAra kare che; athavA jayAM kevaLa tevA mahAtmAono yoga banI ja zakato nathI tyAM paNa vizaddha daSTivAnane vItarAga zrata paramopakArI che ane te ja arthe thaIne mahatpaSoe eka zlokathI mAMDI dvAdazAMgaparyata racanA karI che. kALanA doSathI apAra zrutasAgarano ghaNo bhAga visarjana thato gayo ane biMdumAtra athavA alpamAtra vartamAnamAM vidyamAna che. - ghaNAM sthaLo visarjana thavAthI, ghaNAM rathaLomAM sthaLanirUpaNa rahyuM hovAthI nigraMthabhagavAnanA te zratano pUrNa lAbha vartamAna manuSyone A kSetre prApta thatI nathI. Page #317 -------------------------------------------------------------------------- ________________ 1 . 160 AcArya vijyavallabhasUri smAraka graMtha - ghaNA matamatAMtarAdi utpanna thavAno hetu paNa e ja che, ane tethI ja nirmaLa AtmatatvanA abhyAsI mahAtmAonI alpatA thaI zruta alpa rahyA chatAM, matAMtara ghaNuM chatAM, samAdhAnanA keTalAMka sAdhano parokSa chatAM, mahAtmA puSonuM kavacitatva chatAM, he Aryajano! samyagadarzana, zratanuM rahasya evo paramapadano paMtha, AtmAnubhavanA hetu, sammacAritra ane vizuddha AtmadhyAna Aje paNa vidyamAna che e parama harSanuM kAraNa che. * vartamAnakALanuM nAma duSamakALa che. tethI dukhe karIne,-ghaNuM aMtarAyathI, pratikULatAthI, sAdhananuM durlabhapaNuM hovAthI mokSamArganI prApti thAya che; paNa vartamAnamAM mokSamArgano viccheda che ema ciMtavavuM joItuM nathI. je alpa sthaLo rahyAM tene ekAdazAMgane nAme zvetAMbara AcAryo kahe che, digabaro temAM anumata nahi thatAM ema kahe che keH visaMvAda ke matAgrahanI dRSTie temAM banne kevaLa bhinna bhinna mArganI peThe jovAmAM Ave che. dIrtha daSTie jotAM tenAM judAM ja kAraNo jovAmAM Ave che. vivAdanA ghaNAM sthaLo te aprayojana jevAM che; prayojana jevA che te paNa parokSa che. digaMbara ane zvetAMbara evA be bheda jinadarzanamAM mukhya che. matadaSTithI temAM moTuM aMtara jovAmAM Ave che. tattvadRSTithI tevo vizeSa bheda jinadarzanamAM mukhyapaNe parokSa che; je pratyakSa kAryabhUta thaI zake tevA che temAM tevo bheda nathI; mATe baMne saMpradAyamAM utpanna thatA guNavAna puruSo samyagadaSTithI jue che; ane jema tattvapratItino aMtarAya ocho thAya tema pravata che. zrImAna vardhamAnajina vartamAnakALanA carama tIrthaMkaradevanI zikSAthI hAla mokSamArganuM astitva varte che. temanA A upakArane suvihita puruSo vAraMvAra Azcaryamaya dekhe che. je dharma saMsAra parIkSaNa karavAmAM sarvathA uttama hoya ane nijasvabhAvamAM sthiti karAvavAne baLavAna hoya te ja uttama ane te ja baLavAna che. (zrImad rAjacaMdraghaMthamAMthI saMkalita) sAMpradAyika vyAmohamAM zrImanuM sAcuM mUlya ApaNe na samajI zakyA paNa AvA AtmAthI ane AtmadarzI purUne oLakhavAmAM ja jainadarzananI guNagrAhaka dRSTi samAyela che. kamanasIbe AvI dRSTino ApaNe tyAM bahu abhAva che, paNa je AvI dRSTi dAkhavaze ane zrImanI AtmasAdhanA samajavA prayatna karaze e jarUra dharmalAbha meLavaze. COLOR Page #318 -------------------------------------------------------------------------- ________________ jaina jAtakonA citraprasaMgovALI kalpasUtranI suvarNAkSarI prata zrI sArAbhAI maNilAla navAba kalpasUtranI hastapratomAM saMgrahAyelI kaLAlakSmInuM digdarzana karAvavA jenacitrakalpama, jainacitrakalpalatA, citrakalpasUtra, pavitra kalpasUtra, aSTAntikA-kalpasubodhikA vagere mArAM prakAzano dvArA yathAzakti prayatna meM karelo che. jaina maMtrIo tathA jaina zrImAnoe jevI rIte zilpasthApatya kalAne uttejana ApeluM che tevI ja rIte jaina dharmanA dhArmika graMthomAM citro cItarAvIne citrakalAne paNa uttejana ApeluM che. A vAta kalArasikonA dhyAna bahAra to nathI ja. atyArasudhI kalpasUtranI seMkaDo sacitra hastapratonuM meM nirIkSaNa karyuM che, temAM amadAvAdanA jaina graMthabhaMDAro paikInI be suvarNAkSarI kalpasUtranI hastaprato viziSTa prakAranI che: 1. amadAvAdanA devasAnA pADAmAM AvelA zrIdayAvimala zAstrasaMgrahanI hastaprata ke jemAM saMgItazAstranA grAma, svara, mUchanA ane tAla vagere tathA AkAzacArI, pAdacArI, bhomacArI, dezacArI tathA nRtyanAM hastalakSaNo vagerene lagatAM nATyazAstranA lagabhaga traNaso citraprasaMgo ApavAmAM AvelA che. A pramANe saMgIta ane nATyazAstranA citraprasaMgo uparAMta A pratanI kinAromAM judI judI jAtanI velabuTTIo, abhinayaryA prANIo, siMha, hAthI, baLada, mora vagere pazu-pakSIonAM vividha citro tathA kalpasUtrane lagatA vividha citra-prasaMgo bIjI koI paNa hastapratamAM jovAmAM Avela nathI. vaLI A pratamAM pazcima bhAratanI citrakalA sAthe sAthe IrAnI citrakalA paNa jovA maLe che, je tenI khAsa lAkSaNikatA che. 2. amadAvAdanI sAmaLAnI poLamAM AvelA zrI pArvacandragacchanA upAzrayamAM AvelA zrI bhrAtRcandrasUrizvarajI jJAnabhaMDAramAM AvelI saMvata 1516mAM pATaNa zaheramAM lakhAyelI suvarNAkSarI hastapratamAM jainonA covIsa tIrthakaro paikI 1. zrI RSabhadeva, 22. zrIneminAthajI, 23. zrI pArzvanAthajI tathA 24. zrI mahAvIra svAmIjInA pUrvabhavI tathA A cAre tIrthakaronA mukhya jIvanaprasaMgo, pratanAM pAnAMonI uparanIcenI kinAromAM tathA baMne bAjunA hAMsiyAomAM cItarelA che. . A lekhamAM prastuta sAmeLAnI poLanA upAzrayanI pratano paricaya ApavAnuM meM yogya dhAryuM che. kalpasUtranI A suvarNAkSarI prata uparokta bhaMDAranI pothI naM. 28mAM AvelI che. A pratamAM kula pAnAM 118 kalpasUtranAM che ane 10 pAnAM kAlakakathAnAM che. kalpasUtramAM citrasaMkhyA 4ja che ane kAlakakathAmAM citra 1 che. pratanA aMte A pramANe pupikAo che: kalpasUtranA aMte saMvat 26 varSe zrAvaNa sudi paMcamI some vAcharena jImamUyAta ! kAlakakathAnA aMte : saMvat 16 varSe zrAvaLa muri vaizvamI some Apane zISarmaghoSa che padmAra vi. mamItrAuM pUnArUM chUpati rivArita | cha || 1. A badhA citraprasaMgo tenA viratRta paricaya sAthe mArA taraphathI have pachI prasiddha karavAmAM AvanAra che, Page #319 -------------------------------------------------------------------------- ________________ AcArya vijyavallabhasUri smAraka graMtha A pratamAM nIce pramANenAM 44 citro che: 1. mahAvIra prabhunuM cyavana, 2. gautamasvAmIjI, 3. devAnaMdAnAM cauda svama, 4. sabhA, 5. zastava, 6. zakrAjJA, 7. garbhapahAra, 8. garbhasaMkramaNa, 9. trizalAnAM cauda ravama, 10. mallayuddha, 11. siddhArthanuM snAna, 12. siddhArtha ane trizalA, 13. svamapAThako, 14. garbha nahi karavAthI trizalAno zoka, 15. garbha pharakavAthI trizalAno AnaMda, 16. prabhu zrI mahAvIrano janma, 17. janmAbhiSeka, 18. chaThThI jAgaraNa, 19. nizAlagaNaNuM, 20. saMvatsarIdAna, 21. caMdralekhA pAlakhI, 22. paMcamukhiloca, 23. prabhu mahAvIranuM samavasaraNa, 24. mahAvIra nirvANa, 25. pAzvecyavana, 26. pArvaprabhunA pUrvabhavo-kinAramAM, 27. pArvajanma, 28. pArvaprabhunuM saMvatsarIdAna tathA pArzvaprabhuno loca, 29. pArzvaprabhune upasarga, 30. pArvaprabhunuM samavasaraNa ane nirvANa, 31. zrIneminAthajIno janma, 32. zrIneminAthajInuM saMvatsarIdAna ane paMcamuSTiloca, 33. zrI neminAthajInI jAna, 34. zrI neminAthajInuM samavasaraNa ane nirvANa, 35. daza tIrthakaro, 36. daza tIrthakaro, 37. zrI RSabhadevanuM avana, 38. zrI RSabhadevano 39. zrI RSabhadevanuM saMvatsarIdAna tathA paMcamukhiloca, 40. zrI RSabhadevanuM samavasaraNa ane nirvANu, 41. agiyAra gaNadharo, 42. Aryasthalibhadra ane kozA, 43. caturvidha saMdha ane 44, caturvidha saMdha. uparokta 44 citro uparAMta A pratanI kinAro tathA hAMsiyAmAM nIce pramANenAM cAre tIrthaMkaronAM pUrvabhavonA tathA tIrthakaronA bhavonA citraprasaMgo cItarAyelAM cheH 1. pratanuM pAnuM 1H pAnAnI DAbI bAjunA hAMsiyAmAM uparanA bhAgamAM vAjiMtra vagADatI eka kinnarI UbhelI che. madhya bhAgamAM eka hAthIsavAra hAthamAM kaLaza laIne prabhumahAvIranI bhakti karavA jato dekhAya che. nIcenA bhAgamAM eka daMpatI prabhubhaktinI utsukatA darzAvatuM beTheluM che. madhya hAMsiyAnA uparanA bhAgamAM Ubhelo gRhastha prabhunI rastuti kare che. nIcenA bhAgamAM potAnA UMcA karelA DAbA hAthathI cAmara vIMjhatI eka strI (zrAvikA) prabhunI bhakti karatI UbhelI che. jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM vAMsaLI vagADato eka kinnara Ubhelo che. madhya bhAgamAM eka hAthIsavAra prabhunI bhakti karavA jato dekhAya che. nIcenA bhAgamAM prabhunI bhakti karatAM daMpatI UbhelAM che, 2. pratanuM pAnuM 2: prathama bhAga : DAbI bAjunA hAMsiyAnA uparanA bhAgamAM eka gRhastha beThelo che, madhya bhAgamAM eka strI beThelI che. nIcenA bhAgamAM baMne hAthe phUlanI mALA pakaDIne UbhelI eka strI che. madhya bhAganA hAMsiyAmAM bhUmitinI suMdara citrAkRtio rajU karelI che. jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM eka strI potAnA jamaNA hAthamAM potAnA mAthAnA vALanI laTa pakaDIne UbhelI che, tenA vALamAMthI TapakatuM pANI nIce UbhelA haMsanA mukhamAM paDe che. madhya bhAgamAM be gRhastho UbhelA che. nIcenA bhAgamAM eka mANasa ghoDAne dorIne cAlato dekhAya che. uparanI kinAramAM anukrame traNa strIo nRtya karatI ane traNa puruSo judA judA vAdyo vagADatA dekhAya che; tathA be puruSo beThelA che. nIcenI kinAramAM anukrame be ghoDA, be hAthI ane be puruSo cItarelA che. pAnAnI madhyamAM prabhu mahAvIranA pAMce kalyANako uttarAphAgunI nakSatramAM thayAnuM varNana sonAnI zAhIthI lakheluM che. 3. pratanuM pAnuM 2 : pAnAnA AMkavALI bAja: DAbI bAjunA hAMsiyAnA uparanA bhAgamAM dharaNaMdra, madhya bhAgamAM padmAvatI ane nIcenA bhAgamAM devI sarasvatI cItarelAM che. Page #320 -------------------------------------------------------------------------- ________________ jaina jAtakonA citraprasaMgovALI kalpasUtranI suvarNAkSarI prata 163 madhya hAMsiyAnA uparanA bhAgamAM cakrezvarIdevI, madhya bhAgamAM tathA nIcenA bhAgamAM cAra hAthavALo eka-eka deva cItarelo che. - jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM aMbikAdevI che, madhya bhAgamAM zakeMdra che ane nIcenA bhAgamAM gomedhayakSa cItarelo che. pAnAnI madhyamAM prabhu zrI mahAvIranA cyavana kalyANakanuM varNana sonAnI zAhIthI lakheluM che. 4. pratanA pAnA 3no prathama bhAga : DAbI bAjunA hAMsiyAnA uparanA bhAgamAM prabhunA pitA zrI RSabhadatta brAhmaNanuM ghara cItareluM che. madhya bhAgamAM RSabhadatta brAhmaNa tathA devAnaMdA brAhmaNI (prabhu mahAvIranA pitA tathA mAtA) beThelAM che. nIcenA bhAgamAM vahetI nadInI pAsethI hAthamAM lAkaDI pakaDIne pasAra thato eka puruSa Ubhelo che. madhya hAMsiyAnA uparanA bhAgamAM siddhArtha kSatriya beThelA che. nIcenA bhAgamAM hAthamAM darpaNa pakaDIne trizalA mAtA beThelAM che. temanI sAme eka paricArikA UbhelI che. jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM siddhArtha kSatriya ane sthApanAcAryuM che. bIjA bhAgamAM sthApanAcArya ane RSabhadatta brAhmaNa che. trIjA bhAgamAM siddhArtha ane trizalA che. cothA bhAgamAM RSabhadatta ane devAnaMdA beThelAM che. uparanI kinAramAM anukrame eka mora, dUdha bharelAM be maTakAMo (), khabhe ghInuM kuDaluM laIne jato eka mANasa, be cAmara vIMjhatA pu, nRtya karatI traNa strIo tathA judAM judAM vAdyo vagADatI bIjI traNa strIo cItarelI che. nIcenI kinAramAM anukrame be ghoDA, traNa hAthI, hAthamAM pUjananI sAmagrI laIne beThelA traNa puruSo, hAthamAM DhAla tathA talavAra pakaDIne cAlatA be sainiko ane chevaTe eka haMsapakSI cItarela che. pAnAnI madhyamAM prabhu zrI mahAvIranA cyavana kalyANakanuM varNana sonAnI zAhIthI lakheluM che. 5. pratanuM pAnuM 5: pAnAnA AMkavALI bAja: DAbI bAjunA hAMsiyAnA uparanA bhAgamAM cAmara pakaDIne UbhelI strIo che. nIcenA bhAgamAM hAthamAM vINuM pakaDIne UbhelI eka strI che. madhya hAMsiyAmAM suMdara phUlono eka choDa cItarelo che. jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM paNa cAmara pakaDIne UbhelI eka strI che. nIcenA bhAgamAM eka hAthamAM vINA tathA bIjA hAthamAM phUla pakaDIne UbhelI strI che. pAnAnI madhyamAM devAnaMdA cauda svama jue che, tenuM varNana sonAnI zAhIthI lakheluM che. 6. pratanA pAnA 4jano prathama bhAga: DAbI bAjunA hAMsiyAnA uparanA bhAgamAM prabhu mahAvIranA pUrvabhavo paikInA prathama bhava nayasArano prasaMga tathA uparanI kinAramAM teozrInA bIjAthI sAtamA bhava sudhInA citra-prasaMgo rajU karelA che. madhya hAMsiyAmAM bhUmitinI suMdara citrAkRtio cItarelI che. jamaNI bAjunA hAMsiyAmAM prabhu mahAvIranA pUrvabhavo paikInA AThamA bhAvathI agiyAramA bhava sudhInA prasaMgo rajU karelA che. nIcenI kinAramAM jamaNI bAjuthI DAbI bAju tarapha anukrame prabhu mahAvIranA pUrvabhavo paikInA bAramA bhavathI sattaramA bhava sudhInA prasaMgo raju karelA che. Page #321 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha DAbI bAjunA hAMsiyAnI madhya bhAgamAM tathA nIcenA bhAgamAM prabhu mahAvIranA pUrvabhavo paikInA aDhAramA tathA ogaNIsamA bhavanI rajUAta karelI che. nIcenI kinAramAM anukrame prabhu mahAvIranA pUrvabhavo paikInA vIsa, ekavIsa ane trevIsamAM bhavanI rajUAta karelI che. bAvIsamA pUrvabhavanI rajUAta uparanI kinAramAM ja cAra jhADonI sAthe eka mANasa cItarIne karelI che. pAnAnI madhyamAM prabhu zrI mahAvIra svAmInA janma samaye jagatamAM kevuM vAtAvaraNa hatuM tenuM varNana sonAnI zAhIthI lakheluM che. 7. pratanA pAnA 44no AMka vALo bhAgaH DAbI bAjunA hAMsiyAnA uparanA bhAgamAM prabhu mahAvIranA pUrvabhavo paikInA covIsamA bhavanI, madhya bhAgamAM pacIsamA bhava ane nIcenA bhAgamAM chavvIsamA bhavanI rajUAta karelI che. madhya hAMsiyAmAM bhUmitinI suMdara AkRti cItarelI che. jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM prabhu mahAvIrane sAdhu-avasthAmAM baMne kAnamAM khIlA ThokIne govALiyAe karelA upasargano prasaMga ane nIcenA bhAgamAM prabhu mahAvIranA paganI pAse khIra rAMdhatA govALiyAnA prasaMganI rajUAta karelI che. " uparanI kinAramAM anukrame eka beThelo puruSa, sAdhune AhAra ApatI eka strI, siddhArtha ane trizalA tathA baMne hAthanI aMjali joDIne beThelA be gRhastho tathA be strIonI rajuAta citrakAre karelI che. * nIcenI kinAramAM anukrame UbhelA traNa ghoDAo tathA traNa hAthIo cItarelA che. A pAnAnI madhyamAM paNa prabhu mahAvIranA janmane lagatuM ja varNana sonAnI zAhIthI lakheluM che. * 8. pratanA pAnA 67no prathama bhAgaH DAbI bAjunA hAMsiyAnA uparanA bhAgamAM araviMda rAjAnI rajUAta karelI che. madhya bhAgamAM prabhuzrI pArzvanAthanA pUrvabhavo paikInA prathama bhavanA mAtApitAno prasaMga che. nIcenA bhAgamAM pUrvabhavo paikInA AThamA bhavano prasaMga cItarelo che. ' ': uparanI kinAramAM prabhuzrI pArzvanAthanA pUrvabhavo paikInA prathama bhavanI rajUAta suMdara rIte karelI che. jamaNI bAjunA hAMsiyAmAM prabhuzrI pArzvanAthanA pUrvabhavo paikInA bIjA, trIjA ane cothA bhavanA citra-prasaMge rajU karelA che. nIcenI kinAramAM prabhuzrI pArzvanAthana pAMcama, chaThThA ane sAtamA bhavanA citra-prasaMgo rajU karelA che. pratanA pAnA 7no AMkavALo bhAgaH DAbI bAjunA hAMsiyAnA uparanA bhAgamAM prabhu zrI pArzvanAthajInA tIrthaMkaranA bhavanA mAtApitA azvasena rAjA tathA vAmadevI rANInI rajUAta karelI che. madhya bhAgamAM pUrvabhavo paikInA navamA bhavanA devavimAnanI tathA nIcenA bhAgamAM kamaThanA narakAvAsamAM utpanna thayelA prasaMganI rajUAta citrakAre karelI che. maya hAMsiyAmAM suMdara citrAkRtio cItarelI che. Page #322 -------------------------------------------------------------------------- ________________ Hanuyliomanticismatunsarskaa| tANAmaNarAkSAlAtipadikAyakA didivahiMDAyanavismazAnikaBER piAMgharadacarihAnanissamApana samAgi badhAmAyaNAstrAdAya nANadesA jAnavavasabaMjAvadANedAthA parivAnA kaasvaasaanniipttaammaamaadaagaarkaamaa| vasAhatasAmAvaNasahassA RajanRHINDE R EVANA citra 1. zrI neminAthajIno janma ane teozrInA jIvananI mukhya mukhya ghaTanAonA citraprasaMgo. www.jainelibraryana Page #323 -------------------------------------------------------------------------- ________________ Page #324 -------------------------------------------------------------------------- ________________ jaina jAtakonA citraprasaMgovALI kalpasUtranI suvarNAkSarI prata 165 jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM paMcAgni tapa tapato kamaTha tApasa ane tenI bAjumAM ja lAkaDuM cIrIne baLato sarpa kADhato zrI pArzvakamArano sevaka Ubhelo che. madhya bhAgamAM hAthI upara besIne zrIpArzvakamAra tathA rANI prabhAvatI vArANasI nagarI tarapha jatAM dekhAya che. nIcenA bhAgamAM jhADI batAvIne vArANasI nagarInI bahAranuM udyAna rajU kareluM che. uparanI kinAramAM eka beThelo puruSa ane cha haMsapakSIonI hAra cItarelI che. nIcenI kinAramAM eka kesarIsiMha tathA velabuTTAnI suMdara kalAkRti rajU karelI che. pAnA 67nI baMne bAjue prabhu zrI pArzvanAthanA cyavana ane janmakalyANakane lagatuM varNana sonAnI zAhIthI lakheluM che. 10. pratanA pAnA 73no prathama bhAgaH DAbI bAjunA hAMsiyAmAM uparanA bhAgamAM prabhu zrIneminAthajInA pUrvabhavo paikInA prathama bhavanA, madhya bhAgamAM bIjA bhavanA ane nIcenA bhAgamAM trIjA bhavanA citra-prasaMgo rajU karelA che. madhya hAMsiyAnA uparanA bhAgamAM pUrvabhavo paikInA cothA bhAvanA ane madhya bhAga tathA nIcenA bhAgamAM pAMcamA bhavanA citra-prasaMgo rajU karelA che. jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM chaThThA bhavanA, madhya bhAgamAM sAtamA bhavanA ane nIcenA bhAgamAM AThamA bhavanA citra-prasaMgo rajU karelA che. uparanI kinAramAM anukrame cAra hAthI ane pAMca kesarIsiMhanI rajUAta citrakAre karelI che. nIcenI kinAramAM anukrame gRhastha yugala, yazomatI rANInI baMne bAjunI ekeka paricArikA, eka daMpatI yugala, eka strI tathA eka puruSa beThelAM che. pAnAnI madhyamAM sonAnI zAhIthI prabhuzrI neminAthajInA janmanuM varNana lakheluM che. 11. pratanA pAnA 73no AMkavALo bhAgaH A pAnAmAM zrIneminAthajInA tIrthaMkaranA bhavanA mukhya mukhya jIvana-prasaMgo rajU karelA che (juo citra naM. 1). DAbI bAjunA hAMsiyAnA uparanA bhAgamAM zrI nemikumAre laMbAvelA hAthane vALavA jatAM vAsudeva zuM laTakI rahelA dekhAya che. hAMsiyAnA madhya bhAgamAM zrInemikumAra zrIkRSNanI AyudhazALAmAM jaIne zaMkha phUMkatA dekhAya che. hAMsiyAnA nIcenA bhAgamAM eka ghoDesavAra jato dekhAya che. madhya hAMsiyAnA uparanA bhAgamAM lagnanI corI raju karelI che. madhya bhAgamAM paraNavA AvatA nemikamAranI rAha jotI rAjala rAjakumArI beThelI che. nIcenA bhAgamAM zrInemikumAra kRSNa vAsudevanI rANIo sAthe jalakrIDA karatA dekhAya che. - jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM zrIkRSNa vAsudeva tathA Idra beThelA che. madhya bhAgamAM zrInemikumAra sAraMga dhanuSya vALatA dekhAya che. nIcenA bhAgamAM vAsudevanAM Ayudho cItarelAM che. uparanI kinAramAM anukrame ratha pAcho vALatA ane rathamAM besIne jatA zrInemikumAra dekhAya che. rathanI AgaLa be zaraNAIo vagADanArA tathA eka puruSa Ubhelo che. tenI AgaLa lagnanI corI che. corInI bAjumAM pakSIo tathA pazuo pokAra pADatAM dekhAya che. nIcenI kinAramAM anukrame be padAti siniko, be strIo, pANInI vAva tathA eka vRkSa cItareluM che. pAnAnI madhyamAM sonAnI zAhIthI zrI neminAthajInA jIvananuM varNana lakheluM che. Page #325 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha 12. pratanA pAnA 82no prathama bhAgaH DAbI bAjunA hAMsiyAnA uparanA bhAgamAM prabhu zrISabhadevanA pUrvabhavo paikIno pahelA bhavano prasaMga, madhya bhAgamAM bIjA bhavano prasaMga, tathA nIcenA bhAgamAM trIjA bhavanA citra-prasago rajU karelA che. uparanI kinAramAM anukrame pUrvabhavo paikInA cothA bhavanA, pAMcamA bhavanA, chaThThA bhavanA ane sAtamA bhavanA citra-prasaMgo rajU karelA che. madhya hAMsiyAnA madhya bhAgamAM AThamA bhAvanA ane nIcenA bhAgamAM navamA bhavanA citra-prasaMgo rajU karelA che. dazamAM ane agiyAramA bhavanA citra-prasaMge uparanI kinAramAM ja rajU karelA che. jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM prabhunA agiyAramA bhavano ja citra-prasaMga ane madhya bhAgamAM prabhunA cha ye mitronI rajUAta karelI che. nIcenA bhAgamAM bAramA bhavano citra-prasaMga rajU karelo che. nIcenI kinAramAM anukrame cAra puruSo beThelA che, pachI eka gAya che. gAyanI bAjumAM be ghaDA che. ghaDAnI bAjumAM eka strI palaMgamAM sUtelI che. strInI bAjumAM eka strI paricArikA ane be puruSo beThelA che. pAnAnI madhyamAM sonAnI zAhIthI prathama tIrthaMkara zrI RSabhadeva prabhunA cyavananuM tathA svapnanuM varNana lakheluM che. 13. pratanA pAnA 82no AMkavALo bhAga : A pAnAmAM prabhu zrI RSabhadevanA tIrthaMkaranA bhavanA mukhya mukhya jIvana-prasaMgo rajU karelA che (juo citra naM. 2). DAbI bAjunA hAMsiyAnA traNa bhAgomAM prabhuno prathama rAjA tarIke saudharmendra tathA yugaliyAo rAjyAbhiSeka kare che tene lagatA citra-prasaMgonI rajUAta karelI che. madhya hAMsiyAmAM suMdara velabuTTIo cItarelI che. uparanI kinAramAM Idri, prabhunuM lagna sunaMdAnI sAthe karatA dekhAya che. jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM sAme beThelI brAhmIne zrI RSabha lipionuM jJAna darIne gaNitanuM zikSaNa ApatA rajU karelA che. madhya bhAgamAM hAthI upara beThelA zrI RSabha kuMbhakAranI kaLA pragaTa karatA dekhAya che. nIcenA bhAgamAM eka yugalika daMpatI raju kareluM che. nIcenI kinAramAM anukrame eka haMsa, eka puspa, sthApanAcArya, eka puccha ane be yugalika daMpatI rajU karelAM che. pAnAnI madhyamAM sonAnI zAhIthI zrI RSabhadeva prabhunA janmanuM varNana lakheluM che. 14. kAlakakathAnA pAnA ekano prathama bhAgaH AryakAlakanA jIvana-prasaMgoH bI bAjanA hAMsiyAnA uparanA bhAgamAM AryakAlakanA janmano prasaMga rajU karelo che. madhya bhAgamAM AyakAlakanI mAtA rANI surasuMdarI beThelI che. nIcenA bhAgamAM vairisiMha rAjA tathA rANI surasuMdarI-kAlakakumAranA mAtapitA-beThelAM che. madhya hAMsiyAmAM suMdara kapanAkRti rajU karelI che. Page #326 -------------------------------------------------------------------------- ________________ ma / taNAkAlagAtAsamae pAusAlayaritA ekAlipADAsazikSANapaTAmamAsApaTa rakAcitabajAlAtaramaNaM vinavajA ahamIpArakapanavadamAsApAbaJjAla nAahahamAzaidivANaMDAvadhAna dinarakAtaNAjAgasavAgaNAyA gAjitAyAyAtAbavajAvAdavAdavAcyA ivate & Personal Use Only / citra 2. zrI RSabhadevano janma ane teozrInA jIvananI mukhya mukhya ghaTanAonA citraprasaMgo. Page #327 -------------------------------------------------------------------------- ________________ Page #328 -------------------------------------------------------------------------- ________________ jena jAtanA citraprasaMgevALI kalpasUtranI suvarNAkSarI prata 167 jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM rAjakumArI sarasvatI eka paricArikA sAthe vRkSa nIce UbhelI che. madhya bhAgamAM gadaibhila rAjA ghoDA para besIne jato dekhAya che. nIcenA bhAgamAM eka strInI rajUAta karelI che. - uparanI kinAramAM anukrame cha strIo, eka daMpatI yugala, eka puruSa, eka puruSa ane eka bhUmitinI AkRti cItarelI che. nIcenI kinAramAM be puuo, eka vRkSa, cAra strIo, eka puSa, eka strI, eka puruSa ane eka strI beThelAM che. pAnAnI madhyamAM "zrI vIra vajyAnuMmataM suparva" thI zarU thatI kAlakakathAra sonAnI zAhIthI lakhelI che. 15. kAlakakathAnA pAnA ekano AMkavALo bhAga : DAbI bAjunA hAMsiyAnA uparanA bhAgamAM darpaNakanyA tathA nIcenA bhAgamAM zukanyA hAthamAM popaTa laIne UbhelI che. madhya hAMsiyAmAM suMdara kalpanAkRti cItarelI che. jamaNI bAjunA hAMsiyAnA uparanA bhAgamAM zukanyA UbhelI che ane nIcenA bhAgamAM cAmarakanyA hAthamAM cAmara pakaDIne UbhelI che. upara ane nIcenI kinAramAM suMdara kalpanAkRtio che. uparokta 1thI 15 pAnAMo mArA taraphathI I. sa. 1954mAM "ka9pasUtranAM sonerI pAnAMo tathA citro'nA nAmathI mAtra savAso nakalonI maryAdita AvRttimAM dabada sonerI zAhImAM chapAvavAmAM AvelI hatI, je lagabhaga aprApya thavAnI taiyArImAM che. vaLI dareka mANasa te kRti meLavI zake nahi ane AvI suMdara kalAkRtivALI hastaprata tarapha kalArasikonuM dhyAna kheMcavAnI ekamAtra maherachAthI A nAno lekha lakhavA huM ughukta thayo chuM; ane AzA rAkhuM chuM ke A lekha vAMcIne jaina bhAIo tathA A lekha vAMcanAra kalArasikone amadAvAda AvavAno prasaMga bane tyAre uparokta baMne suvarNAkSarI hastapratonI aMdara saMgrahAyelI kaLAlakSmInuM darzana kare. " prAMta, A sAmaLAnI poLavALI hastapratanI mane sauthI prathama jANa karavA mATe vidarya gurUdeva zrIpaviyajIno ane zrI pArzvacaMdragacchanA upAzraye te vakhate birAjatA pUjaya zrIvRddhicaMdrajIno AbhAra mAnavAnI A taka lauM chuM. 2. kAlikAcArya saMbaMdhI judA judA jainAcAryoe racelI 36 kAlakakathAo 88 citro sAthe "kAlakakathAsaMgraha' nAmanA graMthamAM mArA taraphathI prasiddha thayela che, us, 'T S Page #329 -------------------------------------------------------------------------- ________________ citra-paricaya 1: keTalAka prAcIna jaina zipa citra naM. 1: rAjagRhI vaibhAragiri uparanI guptakAlIna pratimA : A pratimA upara bhagavAnanA AsananI nIce je jarNa lekha che te gumakAlIna brAhmImAM lakhAyelo che ane temAM caMdraguptanuM nAma che. zrI ramAprasAda caMdAjInA mate e gupta rAjavI caMdragupta bIjAnA samayano lAge che. zrI rAmAprasAdanI A dhAraNA yogya ja che kemake kaLAnI dRSTie paNa A pratimAne I. sa. nA pAMcamA saikAnI zarUAtamAM mUkI zakAya. jo ke zrI rAmAprasAda caMdAjIe ene zrI neminAthajInI yuvAnInI AkRti dhArelI te vyAjabI nathI. sadara pratimAnI nIcenA bhAgamAM siMhAsananI madhyamAM cakrapuruSanI UbhI suMdara AkRti che. guptakALamAM AvI cakrapuruSanI prathA zarU thaI. vacamAM dhamecakrane sthAne cakrapu (pAchaLa cakra sAthe) mUkI tenI be bAjue eka eka zaMkhanI AkRti che. dharmacakranI be bAjue Ama lAMchana mUkavAnI prathA pAchaLathI cAlu rahI nahi. sAthe be mRga mUkI ene AsanamAM bIjI jagAe mUkavAmAM AvyuM. tIrthakaronAM lAMchanonI prathA guptakALamAM zarU thaI lAge che, ne upalabdha lAMchanayukta pratimAomAM A sauthI jUnI che. kalpasUtramAM lAMchanonI yAdI nathI, tema ja mathurAnA kaMkAlITIlAnI I. sa. nA pahelA-bIjA saikAnI pratimAomAM paNa lAMchano daSTigocara thatAM nathI; eTale atyAre to rAjagRhInI A pratimA jaina mUrtizAstranA abhyAsanI daSTie eka aitihAsika sImAcihna rUpa che. cakrapuruSanI AkRti guptakAlIna zilpakaLAno eka ati suMdara namUno che. citra naM. 2: rAjagRhInI sonabhaMDAra guphAmAMnA comukhajInI mUrti : A pratimAnI chabImAM zrI saMbhavanAthajInI kAyotsarga pratimAnA darzana thAya che. AsanamAM dharmacakranI beu bAjue azvalAMchana che. A pratimA I. sa.nA sAtamA-AThamA saikAnI hoya ema lAge che. paNa lAMchananI be bAjue hariNa mUkavAnI prathA A yugamAM zarU thaI dekhAtI nathI. A caumukhajInI bIjI bAjue ajItanAthajI vagerenI pratimAo che. caumukhajInI pratimA A guphAmAM pAchaLathI pratiSThita thaI lAge che. mULa A sonabhaMDAra guphA zrIvajIrasvAmIe kotarAvI hatI. sonabhaMDAra guphAmAM be lITImAM kotarelA eka lekhamAM jaNAvyuM che ke dIrdha tejayukta AcAryaratna muni vaideve tapasvIne rahevAyogya ahitanI pratiSThAyukta be guphAo nirvANa lAbhArthe banAvaDAvI. A dIrdha tejayukta AcAryaratna vaideva te vajIravAnI ja hoI zake. citra naM. 3: zrIjinabhadra vAcanAcArya pratiSThita zrI RSabhadevanI dhAtupratimA : akoTAmAMthI prApta thayelI A pratimA manohara che. pAchaLano parikarano athavA prabhAvalino bhAga upalabdha nathI. jamaNI bAjumAM yakSa ane aMbikAdevI che. badhI ja prAcIna pratimAomAM sarva tIrthaMkaronA zAsanadeva tarIke A ja yakSa ane dibhuja aMbikA maLe che. bhagavAna kAyotsarga dhyAne moTA pATa upara UbhA che. pATanI pAchaLanI dhAre lekha kotarelo che. temAM lakhyuM che : che te dharmA inivruti je jinabhadravAcanAcAryasya // Page #330 -------------------------------------------------------------------------- ________________ citra naM. 1: rAjagRhI vaibhAragiri upagnI guptakAlIna neminAtha-pratimA Image of Neminatha, Vaibharagiri, Rajgir, c. 5th century A.D. kopIrAiTa : ArkioNlaoNjikala sarve oNpha inDiA , Page #331 -------------------------------------------------------------------------- ________________ citra naM. 2 : rAjagRhInI sonabhaMDAra guphAmAMnA comukhajInI sAtamA AThamA saikAnI saMbhavanAthajI kAryotsarga mUrti Quadruple Image of Sambhavnatha, Sonbhandar cave, Rajgir, c. 7th-8th Century kaoNpIrAiTa : ArkioNlaoNjikala oNpha ie only inDiA Dse sarva sarva www.jalnelibrary.org Page #332 -------------------------------------------------------------------------- ________________ citra naM. 3 : I. sa. 525-550 AsapAsanI zrIjinabhadra vAcanAcArya pratiSThita zrIRSabhadevanI dhAtupratimA Rsabhanatha from Akota, Bronze, c. 525-50 A.D. Installed by sri Jinabhadra Vacana carya (Jinabhadra Gani Ksamasramana) vaDodarA myujhiyamanA saujanyathI [ phoTo : DaoN. umAkAnta pre. zAha Page #333 -------------------------------------------------------------------------- ________________ citra naM. 4 : I. sa. 1053-63 vacce pratiSThita thaela dhAtunuM samavasaraNa Bronze Sculpture of a Samavasarana (c. 1053-63 A.D.) (Now in a Jaina Shrine, Surat) phoTo : DaoN. umAkAnta pre. zAha] Page #334 -------------------------------------------------------------------------- ________________ citra naM. 5 : lIlavAdevA pAsethI maLelI prAcIna pazcima bhAratIya kalAnI dhAtupratimA,-zrIpArzvanAthajInI vitIrthI Paravanatha Tri-Tirthi found near Lilvadeva, V. S. 1093 baDodarA myujhisamanA saujanyathI Page #335 -------------------------------------------------------------------------- ________________ ch citra naM.6 : lIlavAdevA pAsethI maLela zrIpArzvanAthajInI tritIrthI pratimAno saM.1093 no lekha Back of Parsvanatha Tri-Tirthi showing inscription bearing Samvat Year 1093 Page #336 -------------------------------------------------------------------------- ________________ cinanaM. 7-8 vaDodarAnA dAdApArzvajInA daherAsaramAMnI vikramanA agiyAramA saikAnA uttarArddhanI tritIrthika dhAtupratimA Tri-Tirthi in the Dada Parsvanatha Temple, Baroda : Back showing inscription (c. 11th Century A.D.) phoTo : DaoN. umAkAnta pre. zAha] Page #337 -------------------------------------------------------------------------- ________________ SR4 / 5.4 citra naM. 9 : I.sa.1094-95mAM bharAyela AdinAthajInI covIsI Adinatha Chovisi installed in 1094-95 A.D. (Pindwada) citra naM. 10 : mahAamAtya tejapAla tathA anupamAdevI Tejpala and Anupamadevi in Luna-Vasahi (Abu) phoTo : bA. umAkAnta pre. zAha Page #338 -------------------------------------------------------------------------- ________________ citra naM. 11-12 : Abu-vimalavasahI ane laNavasahInA raMgamaMDapanI chata No. 11: Richly carved dome with famous lotus pendent, Vimala-Vasahi No. 12 : Ornamental pendent and arch, Luna-Vasahi (Abu) phoTo : zrI jagana mehatA Page #339 -------------------------------------------------------------------------- ________________ citra naM. 13 : Abu-lUNavasahInA chata upara giranAra ane dvArikA nagarI tathA samavasaraNanAM dRzyo Relief plaque from a ceiling, Luna-Vasahi (Abu) showing port of Dvarika. Mt. Girnar and Samavasarana 13th Century phoTo : zrI jagana mahetA Page #340 -------------------------------------------------------------------------- ________________ citra naM. 14 : rANakapurano sahasraphaNA pArzvanAthano pASANapaTa Dexterously carved image of Parsvanatha with a canopy of a thousand snake-hoods. Ranakpur, 19th Century phoTo : zrI Ara. bhAradhvaja Page #341 -------------------------------------------------------------------------- ________________ 17 citra naM. 15 : rANakapuranA caumukhajI mandiranA pASANa para kotarela nandIzvara dvIpano bAvana jinAlayano paTa Marble plaque of Nandiswardwipa, Ranakpur, 15th Century phoTo : DaoN. umAkAnta pre. zAha Page #342 -------------------------------------------------------------------------- ________________ citra-paricaya jaina satyaprakAza, varSa 17, aMka 4mAM A pratimAnI vigatavAra carcA karI A lekhake batAvyuM che tema A pratimAnA sthApaka zrIjinabhadravAsanAcAryane zrIjinabhadragaNi kSamAzramaNa tarIke oLakhavAne kaMI ja harakata nathI. pratimAno samaya I. sa. para5-540 AsapAsa mUkI zakAya tema che, je samayamAM mahAna Agamika AcArya vizeSAvazyaka - bhASyakAra zrIjinabhadragaNi kSamAzramaNa thaI gayA. gaNadharavAda(gujarAtI)nI potAnI praratAvanAmAM mArA uparanA mantavyane zrI dalasukhabhAI mAlavaNiyAe vadhu kAraNa darzAvI samarthana ApyuM che. kaLAnI daSTie A pratimA aMge vadhu vivecana A lekhakanA TUMkamAM prasiddha thanAra pustaka The Art of Akota BronzesmAM Avaze. citra naM. 4: dhAtunuM samavasaraNa: A eka suMdara evuM moTuM dhAtunuM samavasaraNa che, je lagabhaga batrIsa Ica UMcuM che. traNe gaDha tenA daravAjA sAthe batAvyA che ane uparanA bhAgamAM caumukhajI. birAje che. samavasaraNanI nIcenI dhAre eka ghasAyelo lekha che, je pUro vaMcAto nathI. temAM zarUmAM saM. 111 4 spaSTa che. saMvatano chello AMka spaSTa nathI eTale A samavasaraNa I. sa. 1953-1063nI vacce bharAyuM-pratiSThita thayuM gaNI zakAya. hAlamAM sUratamAM vaDA cauTAnA eka daherAsaramAM A bhavya samavasaraNa che. kahe che ke mAravADanA koI gAmamAMthI lAvI tene ahIM padharAvyuM che. kaLAnI dRSTie e tatkAlIna gujarAtI kaLAnuM ja che. te samayanI gujarAta ane mAravADanI jaina pratimAo ekasarakhI kaLAzailInI banatI hatI. nIce lekha ane saMvata hovAthI gujarAtanI dhAtu-zi95-kalAno A bahu agatyano namUno che, jethI enI pUrI sAcavaNI rAkhavI ghaTe che. caumukhajIvALo bhAga chUTo karI utArI zakAya che. citra naM. 5-6: lIlavAdevA pAsethI maLelI dhAtupratimA : A dhAtupratimA jhAloda tAlukAmAM lIlavAdevA pAsethI maLelI sAta pratimAomAMnI eka che. A pratimAnI pAchaLa lekha che ( citra 6 ) te A pramANe che: 8 saMvat 2012 - zrI narendra zrI siddhasena phivA vAvyartha) (gacche) mAiMkayA karApittaM jinatrayaM. A pratimA zrI pArzvanAthajInI tritIrtha che. A pratimA prAcIna pazcima bhAratIya kaLAnA aMtima samayanI che ane emAM gurjarInI kaLA daSTigocara thAya che. lIlavAdevAnI vadhu pratimAo mATe juo Bulletin of the Baroda Museum, Vol. IX citra naM 7-8: vaDodarAnA dAdA pArzvanAthajInA daherAsaramAMnI dhAtupratimA : vaDodarAnA dAdA pArzvanAthajInA prAcIna daherAsaramAM A dhAtupratimA che. pAchaLano bhAga lekha sahita chApyo che, jyAre citra 8mAM AgaLano darzanIya bhAga che. pratimA ghasAI gayela che. lekha A pramANe che: zrI nAgeMdrakule zrIguNasenasUrisaMtAne cakresvarI sAvikayA kAriteyaM. lipi jotAM A lekha vikramanA agiyAramA saikAnA uttarArdhamAM mUkI zakAya tema che. pratimA tritIrthika che. moTA pA upara bhagavAna birAje che paNa padmaprabhu nathI. vAstavamAM AvI racanA prAcIna mUrtiomAM tIrthaMkara pratimAonAM AsanomAM Ave che. Page #343 -------------------------------------------------------------------------- ________________ 1eo AcArya vijayavallabhasUri smAraka graMtha - I. sa. 1938 ke I.sa. 1939mAM huM pU. zrI kAMtivijayajI mahArAjazrInA darzanArthe pATaNa gayo tyAre mane eozrIe jaNAveluM ke vaDodarAnA rAjamahela - lakSmIvilAsa pelesanA pAyA khodatA eka dhAtapratimA maLI hatI te dAdAjInA daherAsarajImAM che. tyAre teozrI phoTo paNa barobara joI zake tema nahotuM paNa mAruM anumAna e che ke e pratimA te A haze. prAcIna akoTA rAjamahelathI bahu dUra nathI. akoTAnI maLelI jaina pratibhAono abhyAsa karatAM lAge che ke A pratimAne chevaTe I.sa.nA agiyAramA saikAnI gaNavAmAM koI bhUla thavA saMbhava nathI. citra naM. 9: AdinAthajI covIsI : AdinAthajInI covIsInuM A zi95 che. vacamAM padmAsane zrISabhadevajI che. pITha upara jamaNI bAjue gomukhayekSa che, jyAre DAbI bAjue aMbikAyakSI che. siMhAsananI vacamAM Adizakti che. dharmacakranI nIce, pIThanA madhya bhAge kaI AkRti che te samajAtuM nathI. covIsInI racanA suMdara toraNarUpe karelI che ane be bAjunA ratabhbho upara nAnAM zikharo che. A pratimAnI pAchaLa lekha che te A pramANe che : saMvata 2211 : vahitanuM zrAddha: vartana (4) nara (rA) () cIrahima turvijJAti(5) OM || Ama A dhAtupratimA saM. 1151 = I. sa. 1094-95mAM bharAI hatI. e pratimA upara lekha tema ja teno bharAvyAno saMvata Apyo hovAthI kaLAnI dRSTie A pratimAno abhyAsa upayogI thaI paDe che. uparAMta AmAM dhyAnamAM rAkhavA jevuM e che ke gomukhayakSa hovA chatAM yakSI tarIke cakrezvarIne badale aMbikA ja haju cAlu rahe che. A pratimA zirohI rAjayamAM AvelA vasaMtagaDhamAMthI maLI hatI ane hAla piMDavADAnA jaina maMdiramAM pUjAya che. vadhu vivecana mATe juo lalita-kalA, aMka pahelo. citra naM 10: mahAamAtya tejapAla tathA anupamAdevI : gujarAtanA vikhyAta maMtrIzvaro vastupAla-tejapAla paikI luNavasahI mandira baMdhAvanAra mahAamAtya tejapAla tathA temanA patnI zrI anupamAdevInI A suMdara zilpAkRtio che. AbumAM lUNavasahInI hasti-zAlAmAM A zilpa che. zi95mAM tatkAlIna vezabhUSAno suMdara khyAla Ave che. anupamAdevInA vastranI bhAta paNa batAvI che. A zi95 lUNavasahI baMdhAI te samayanuM ja che. citra naM. 11-12: vimalavasahI ane luNavasahInA raMgamaMDapanI chata : AbunA vizvavikhyAta vimalavasahI ane lUNavasahInA raMgamaMDapanI chatanI kotaraNInI bArIkAI, suMdaratA ane adhikatAno khyAla ahIM maLe che. vimalavasahI raMgamaMDapa chatanA prathama citramAM soLa vidyAdevIonI saMdara UbhI matio che. A raMgamaMDapanI chata palaMbaka(kAcalA jhumbara)ne lIdhe prakhyAta che. te uparAMta manuSya jIvananA aneka prasaMgonI suMdara rajUAta karela che. A raMgamaMDapa kumArapALanA maMtrIzvara pRthvIpAle vi. saM. 1204-16 (I. sa. 114850)mAM karAvyo hato. lUNusahInuM bIjuM citra kamAna, kRmbara ane chatanI adabhuta kotaraNInI rajuAta kare che. A raMgamaMDapa gujarAtanA mahAmaMtrI tejapAle karAvyo hato. Page #344 -------------------------------------------------------------------------- ________________ citra-paricaya 171 citra naM. 13: dvArikA nagarI tathA samavasaraNa: AbunA lUNavasahInI derI naM. 9nA bIjA gumbajanI chatamAM dvArikA nagarI, giranAra parvata ane samavasaraNano bhAva che. chatanI vacce samavasaraNa che. sAdhu-sAdhvI ane zrAvaka-zrAvikAo vagere mULanAyaka zrI neminAthajI bhagavAnanA darzana mATe jatA jaNAya che. eka khUNAmAM samudra, khADI, jaLacara jIvo, vahANa, jaMgala ane mandiro che. A dekhAva dvArikA nagarInA baMdarano che. eka bAju khUNAmAM eka parvata upara cAra zikharabaMdha mandiro, nAnI derIo, vRkSo ane bahAra bhagavAna kAussagna dhyAne UbhA che. A giranAra parvatano bhAva che. citra naM14: sahastraphaNA pArzvanAthano pASANapaTa : railokya dIpikA yAne dharaNavihAra nAme prasiddha nalinI gumanA kaLAkauzalyanA Adarza namUnArUpa mandira zrI dharaNAzAhe paMdaramA saikAmAM baMdhAvela che. rANakapuranA A jina prAsAdamAM eka moTo sahastraphaNA pArzvanAthano paTa che. sUryanI AkRti vacce nAgiNIo sAthenuM A eka prakAranuM saMyojita citra nAganA judA judA nAgapAzathI alaMkRta thayela manohara dazya rajU kare che. A paTa vi. saM. 1903mAM pratiSThita thayela che. tenI kArIgIrI jotAM lAge che ke vikrama saMvata ogaNIsamI sadInA aMta sudhI paNa gujarAta-mAravADamAM zilpakaLAnI sArI paraMparA jaLavAI hatI. Avo sahastraphaNA pArzvanAtha pASANuTa bhAratamAM bIje kyAMya nathI. citra ne, 15: pASANa para kotarela nandIzvara dvIpa: A nandIzvara dvIpanI racanA dekhADatuM pASANa upara kotareluM zi95 che, je nandIzvara dvIpanA paTanA nAmathI oLakhAya che. A paTa ghaNo moTo che ane dharaNazAhanA baMdhAvelA rANakapuranA caumukhajInA vikhyAta mandiramAM che. vAstavamAM AmAM nandIzvara dvIpanA bAvana jinAlaya ja raju karavAno prayatna thayo che. dvIpanA varNana mujaba enI bhaugolika racanA batAvI nathI eTale "nandIzvara dvIpa bAvana jinAlaya paTa" kahI zakAya. A paTa banAvavAmAM kaLAkAre sundara kArIgIrI batAvI che. DaoN. umAkAnta premAnaMda zAha TAii' R ] Page #345 -------------------------------------------------------------------------- ________________ 172 AcArya vijayavallabhasUri smAraka graMtha 2 : jaina sAdhvIjIonI bhavya pASANu-pratimAo jaina zilpakAmomAM prAcInakALamAM AcAryAM-sAdhuo-sAdhvIonAM smArako tarIke stUpo ane pAdukAone sthAna hatuM. pAchaLathI temAM mUrtizilpanI prathAe praveza karyo ane pariNAme bhAratanA judA judA vibhAgamAM jaina zramaNonI mUrtio--bhale alpa saMkhyAmAM paNa--jovA maLe che je jANItI bAbata che. paNa jaina AmAM-sAdhvIjInAM mUtizilpo kvacita ja astitva dharAvatAM hoI te khALata lagabhaga adyApi aprakAzita jevI ja rahI che. ahIMyAM traNa sAdhvInI mUrtio eka sAthe ja, prathama vAra ja prakAzita thAya che. sAplA-zilpano prAraMbha kyAre thayo teno haju cokkasa nirNaya nathI thayo paNa naM. ekanI mUrti 13mI sadInA prAraMbhakALanI hoI, saMbhava che ke te agAunA samayathI A pravRtti zarU thaI hoya. jaina saMghanA baMdhAraNa mujaba sAdhvIjInuM sthAna sAdhu pachI bIje ja naMbare hoI, A prathA dvArA pUjyatAnI dRSTie beumAM samAnatvanI pratIti karAvavAno hetu paNa hoI zake. sAdhvI mUrtinI pratiSThAnuM vidhAna paMdaramI sadImAM racAyelA zve. AvA vinara graMthanA 13mA adhikAramAM che. bAkI zramaNa--zramaNInA zilpaviSayaka kSetramAM sAdyaMta prakAza pADavAnI tadviSayaka abhyAsIone jarUra kharI. citra naM. 1 : jaina AryA-sAdhvIjInI ArasapASANanI UbhI mUrti : kuzaLa zilpIe temanA hAthamAM sAdhujIvananA pratIkasamAna rajoharaNa-odho, muhapatti-mukhavastrikA ApI e hAtha joDI namaskAra karatI batAvI che. emAM kiTanaroDathI UbhavAnI ane hAtha joDavAnI mudrA dvArA namratAno je bhAva sUcita karyo che tethI, ane mukhAkRtine dhyAnastha batAvI, mukhAraviMda upara akhUTa zAMti, vinItabhAva ane lAvaNyapUrNa tejasvitAnuM je darzana karAvyuM che. tethI mUrti ramya ane darzanIya anI gaI che. mUrti nihALatAM tyAgajIvananI svayaMsphurita zAMtinA ApaNane sahasA darzana thAya che. mUrtimAM mastakathI pAda sudhI vastraparidhAna ane DAbA khabhe UnanI kaMbala nAkhIne cakora kaLAkAre jaina sAdhvIjInI veSabhUSAnuM vAstavika darzana karAvyuM che. paganI baMne bAjue e upAsikAo che. mUrtinI nIcenA bhAgamAM saM. 1206 zrI madrA sarivArA... | A pramANeno TUMko lekha che, A lekhamAM sAdhvIjInuM nAma aMkita nathI. A mUrti A paricaya lakhanAranA saMgrahamAM che. citra naM. 2: jaina sAdhvIjInI saMgemaramaranA pASANamAM korI kADhelI beThI mUrti : A mUti savastra che. pravacana ke gaNadhara mudrA jevo khyAla ApatI bhadrAsana upara sthita che. DAbA hAthamAM mukhavastrikA che, jamaNo hAtha khaMDita thaI gayo che, te chatAM teno jeTalo bhAga chAtI para dekhAya che te uparathI lAge che ke zilpIe hAthamAM mALA ApI hoya. temanuM rajoharaNa-odho prAcInakALamAM zramaNonI mUrtiomAM bahudhA je rIte batAvAtuM te rIte ahIM paNa mastakanA pAchalA bhAgamAM tAvela che. A mUrtimAM paripArzvako tarIke kuzaLa zilpIe kula cAra rUpakRtio batAvI che. pAripArdhako sAdhvI nahi paNa gRhastha zrAvikAo che, paNa durbhAgye DAbI-jamaNI bAjunI eka eka Page #346 -------------------------------------------------------------------------- ________________ jaina sAdhvI jI o nI pASANa * prati mA o citra naM. 1 saM. 1205nI sAdhvIjInI pratimA [munizrI yazovijayajI mahArAjanA saMgrahamAMthI] citra naM. 2 vi. saM. 1255nI sAdhvIjInI pratimA [pATaNa-aSTApadajInA mandiramAthI] citra naM. 3 vi. saM. 1298nI sAdhvIjInI pratimA [mAtaranA mandiramAMthI] Page #347 -------------------------------------------------------------------------- ________________ ASH A Rasailentine lastara TA MARAHTHANE HarpMRE pATaNanA jaina mandirano eka suMdara kASTapaTa ( Page #348 -------------------------------------------------------------------------- ________________ citra-paricaya 173 AkRti khaMDita thaI gaI che. chatAM ema lAge che ke cAreyane kaLAkAre kaMI ne kaMI kAryarata banAvI sevA ane upAsanAno eka bhAvavAhI Adarza rajU karyo che. emAM je be AkRtio akhaMDa dekhAya che temAM eka UbhI ne bIjI beThI che. bI AkRti UbhavAnA koI sAdhana upara UbhA rahIne potAnAM pUjaya sAdhvIjInI vAsakSepathI pUjA karatI hoya tema lAge che. zi9pIe tenI UbhavAnI paddhati khUba ja AkarSaka ane vinayabhAvabharI batAvI che. mukha upara pUjA ane bhaktino UMDo bhAva vyakta karyo che. tene savastra banAvI mUrtimAM uttarIya vastra je khUbIthI nAkhyuM che te zilpakaLAnA gauravamAM savizeSa umero kare che. e kRti koI agraNI bhaktazrAvikAnI saMbhave che. sAdhvI mUrtinA palAMThI vALelA DAbA paga nIce, ghUMTaNiye paDelI je upAsikA batAvI che tenA mukha upara zilpIe AMtarabhaktibhAva ane prasannatAnuM manorama dazya batAvyuM che. mUrti upara tIrthaMkaranI eka pratimA paNa upasAvI kADhI che. A zilpanuM samagra darzana eTaluM AkarSaka ane bhAvavAhI che ke jethI ApaNe prApya sAdhvImatizilpamAM Ane sarvazreSTha tarIke saheje biradAvI zakIe. paNa khedanI vAta eTalI ja ke kaLA ane sauMdaryanA jJAnarasathI anabhijJa ane zuSka evA vahIvaTadAroe te mUrti upara pramANathI vadhu moTA ane meLa vinAnA bAghA jevA cakSuo, moTI bhramaro, nave aMge taddana binajarUrI moTA cAMdA jevA TIkAo coTADI mUrtinI suMdaratA ane bhavyatAmAM bhAre UNapa ANavA sAthe kadrupatAnAM darzana karAvyAM che. mUrti nIce:- vi. . 225 rti vadhe ?? zu matijInI mUrti [] . A pramANe lekha kotarelo che. A mUrti gujarAta-pATaNanA aSTApadajInA maMdiramAM che. citra na. 3: ArasapASANunI sAdhvIjInI mUrti : sAdhvIjInI A mUrti potAnA mastaka upara rahelI svaArAdhya jina pratimAne namaskAra karavA bhadrAsana para pravacana (3)mudrAe hAtha joDIne beThelAM hoya tevo bhAva raju kare che. teo savastra che. temanI DAbI bAjue dIkSita avarathA sUcaka ane ahiMsA dharmanA pratIka samAna rajoharaNa-odho dekhAya che, jenI dAMDI hAthanA kAMDA upara thaIne TheTha udara bhAgane sparzalI che. DAbA hAthanI koNI nIce laTakato vastrano cheDo dekhAya che. ane zilpakAma sthala paddhatinuM grAmINa DhabanA mizraNavALuM che. AmAM paNa vahIvaTadAroe navAge TIkAo nirarthaka coDyA che. janatAnI ajJAnatAne kAraNe mAtara tIrthanI A mUrti "zrI gautamasvAmIjIe bhagavAna mahAvIrane bharataka upara dhAraNa karyo che" e rIte ja varSothI oLakhAtI ne pUjAtI hatI. paNa be varasa para mAruM tyAM javAnuM thatAM A bhrama dUra karAvyo ane e pratimAjIne bAjumAMthI uThAvI sanmukha padharAvavA sUcana karyuM hatuM. tenI nIcenA zilAlekhamAM vi. saM. 2268no ullekha che ne mAryAriri evuM nAma che. samayanA abhAve ne lekhanI vadhu aspaSTatAne kAraNe saMpUrNa lekha laI zakAyo nathI. A mUrti gujarAtanA kheDA pAsenA mAtara tIrthanI che. uparanI traNeya mUrtio eka ja saikAnI ane vaLI Adi, madhya ane antanA bhAganI che. munizrI yazovijyajI Page #349 -------------------------------------------------------------------------- ________________ 174 AcArya vijayavallabhasUri smAraka graMtha 34 pATaNanA jaina maMdiramAM eka suMdara kASThapaTa pATaNanA kanAzanA pADAmAM joDAjoDa Avela be jaina maMdiro paikInA ekamAM A kAIpaTa maMdiranI jamaNI bAjunI bhIMtamAM surakSitapaNe jaDI dIdhelo che. samasta gujarAtamAM ATalo moTo tIrthakAipaTa bhAgye ja anya haze. prAcInakALe kAracanAthI maMdiro thatAM tenI paraMparArUpe A kAchazilpanI kRtimAM upalA bhAgamAM vartamAnayuganA vIza tIrthakaronI nirvANabhUmirUpe sametazikhara tIrtha ane yuganA Adya tIrthaMkara bhagavAna RSabhadevanI nirvANabhUmi tarIke aSTApada tIrtha vagerene kotarakAma thayeluM che. sametazikharamAM zipIe traNe ya dizAmAM pharatI viza TekarIo uparanI viza devakulikAorIo temanI mUrtio sAthe buddhipUrvaka goThavI che. vacamAM traNa zikharo pArzvanAthanI pratimAthI alaMkRta atibhavya jalamaMdira suMdara ne suspaSTa kotarakAmathI batAvyuM che. uparAMta prastuta pahADa pakSIo, jalajaMtupUrNa nadI, vAvo, sarovaro, kuMDo, vRkSo, vanarAjIo, dhyAna ne tapa karatAM aneka saMto-RSio ne yAtrALe caDhatAUtaratA mAnavonI tAdaza ne ramya AkRtiothI kASTa paTane bharapUra banAvyo che. nIcenA bhAgamAM aSTApada parvata "cAriaThThadazadoyanA niyama mujaba covIza tIrthakaronI pharatI zikharabaMdhI devakulikAothI zobhe che. A maMdiranA madhya bhAge aSabhadeva bhagavAnanI nirvANabhUmi upara jenazAstranA kathana mujaba maMdirane badale alaMkata rIte stUparacanA batAvI che ane uparanA bhAge baMne bAjue cAradhArI tarIke Indro be batAvyA che. Ama prAcInakALanI mULa prathA ahIM barAbara dekhAya che. samagra maMdiranI jamaNI bAju tanuvAdya bajAvatA dazazira rAvaNa ane tenI DAbI bAju temanI ja patnI maMdodarIne bhagavAna AgaLa bhaktinRtya karatAM batAvyAM che. vaLI maMdiranA nIcenA bhAge sUrya batAvIne, tenA kiraNanA AdhAre gautamasvAmI yAtrArthe pahoMcyA te bhAva rajU karyo che. uparanA bhAge aMdhAcAraNa-vidyAcAraNa munio yAtrA karavA AvyAnuM darzAvyuM che. nIce sagaracakrInA putro tIrtharakSaNArthe khAI khodI rahyAnuM batAvyuM che. AjubAju judAM judAM Asano dvArA tapa ne dhyAna karI rahelA RSimunio batAvyA che. uparanA bhAge vIza viharamAna jinanI daherIo ane anya tIrthamaMdiro batAvyAM hoya tema jaNAya che. A tIrthapaTa gujarAtanA kAchazilpamAM bahumUlya vastu che. tenuM mApa Azare 3 47 che. ane samaya Azare 17-18mI zatAbdI varaceno gaNI zakAya. zrI paMcAsarajInI pratiSThA prasaMge tene mane prathama ja darzana thayuM hatuM. munizrI yazovijayajI Page #350 -------------------------------------------------------------------------- ________________ zramaNa bhagavAna mahAvIrano merUparvata upara janmAbhiSeka saudharmendra bhagavAnane khoLAmAM laine beThA che. vRSabharUpadhArI iMdro devagaNa abhiSekotsava ujavI rahyA che. dhArmika citro dvArA kaLAne uttejana ApavAnI jaina sAdhuonI paraMparA ghaNA saikAothI jovA maLe che. Aje paNa jaina zramaNo sarvamAnya pavitra kalpasUtracitronuM sarjana karAve che. A citra pU. munivara zrIyazovijayajI mahArAjanA saMgraha paikInuM jayapurI kaLAnuM pratIka che. Page #351 -------------------------------------------------------------------------- ________________ Letekangk vira divAravira 0 yasarI ghara sana niskida komichipu Oute vinAyaka kara 0kaTa AdikAla *2/29 PEOPLE F ltmr Espe pakra jA 50 dIrgha jA ja paribhAvApa ma 30 ma kamaka Ta babes fateurs" ka janatA tamazvalAI naMdana vara Ta sa s ra OF 2 480 jAdinA BUR * amada kareM karihaI bseeke therealm of 20 somamana sari 0 ni Cate HARS envoy nava naMdana kumArikA zarar www p na nyAyAcArya upAdhyAya zrIyazovijayajI mahArAjanA jIvanakALanI vicAraNAmAM abhUtapUrva prakAza pADato vi. saM. 1663mAM cItarAyalo aitihAsika vastrapaTa Woch * girika aMjana 400 mUla bana 1663vArya ka ega mAgasyAma liyIna madhyAyazrI (2010 Page #352 -------------------------------------------------------------------------- ________________ citra-paricaya 4: aitihAsika vajrapaTa nyAyAcArye upAdhyAya zrIyazovijayajI mahArAjanA jIvanakALanI vicAraNAmAM abhUtapUrva prakAza pADato vi. saM. 1663mAM cItarAyelo A aitihAsika vastrapaTa jaina dharmanI mAnyatA mujaba dorAyelA meruparvatano che. meruparvatane pharatI je puSpikA che e atimUlyavatI hovAne kAraNe prathama ja prakAzamAM mUkayo che. A vastrapaTa vi. saM. 1663mAM u. gujarAtamAM kanoDA-gAMbhU pAse AvelA LasApara gAmamAM cItarAyelo che. tenA Alekhaka jaina zAsananA adbhuta jyotirdhara prakANDa vidvAna, sarvadarzanavijJa, seMkaDo graMthonA racayitA, nyAyAcArya, nyAyavizArada mahopAdhyAya 1008 zrImad yazovijayajI mahArAjanA gurudeva pUjyazrI nayavijayajI mahArAja che ane temaNe pote ja paTamAM daLijJasavinayayogya lakhIne svaziSya zrI yazovijayajI gaNi mATe ja taiyAra karyo che tema spaSTa karyuM che. upAdhyAyajIno jIvanakALa nakkI karavA mATe eka amUlya aitihAsika dastAveja jevo A paTa khanI gayo che. 175 pU. upAdhyAyajInI janma, dIkSA, vaDIdIkSA, padaprApti ke avasAna aMgenI AdhArabhUta tithi maLatI nathI. mAtra saMvato ne te paNa janmanI, vaDIdIkSA, padaprApti ne svargagamananI "sujasavelI'mAM mAtra maLe che. laghudIkSAnI to sAla paNa nahi. emAM vaDIdIkSAnI sAla 1689 noMdhI che tethI dIkSA vacce thoDA mahinAnuM aMtara hovuM joI e. khIjI khAju A paTanI puSpikAmAM to 1663nI sAla vakhate upAdhyAyajIne ga itarIke oLakhAvyA che. A puSpikAnA purAvAnA AdhAre pacAseka varSathI je vidvAno temano jIvanakALa lagabhaga 100 varSano che evuM kahetA AvyA che tene samarthana maLe che. * * A paTa pU. AcAryazrI vijayadharmasUrijI mahArAjanA ziSya munizrI yazovijayajI mahArAjane saM. 2009 mAM amadAvAda mukAme aNadhAryo prApta thayo hato. paTanuM mApa 10"x 10 che. A paTa munizrI cazovijayajI mahArAjanA saMgrahamAM che.-- saMpAdako. munizrI yazovijayajI Page #353 -------------------------------------------------------------------------- ________________ muzAsana harinI hastalikhita pothImAMnAM raMgIna ci trio munIzrI puNyavijayajI zrI lakSmaNagaNiviracita prAta supAsanahacariyanI hastalikhita prAcIna pratimAMthI pasaMda karIne cha suMdaratama citro A smAraka graMthamAM ApavAmAM AvyAM che. A prati, pATaNanA "zrI hemacandrAcArya jaina jJAnamaMdiramAM tyAMnA tapAgacchIya jaina saMghanI sammatithI mUkAyelA tapAgacchIya jaina jJAnabhaMDAra "nI che. A AkhI pothImAM zrI supArzvanAthacaritramAMnA vividha prasaMgone darzAvatAM badhAM maLIne 37 citro che, je paikI 31thI 36 sudhInAM citro pratinA mArjInane bAda karIne AkhA pAnAmAM AlekhAyelAM che ane bAkInAM citro pAnAnA ardhA ke trIjA bhAgamAM AlekhAyelAM che. dareka citranI bAjumAM citrano kramAMka ane teno paricaya ApavAmAM Avyo che, jeno kamavAra utAro A citraparicayamAM ApavAmAM Avaze. pratimAMnAM 20, 40 ane 332 e traNa pAnAM khovAI javAne kAraNe ke jIrNa thaI javAne kAraNe navAM lakhAyelAM che ane temAM citro paNa AlekhavAmAM AvyAM che, je mULa citrakaLAne pahoMcI zakatAM nathI. A kAraNasara pratimAM kramAMka 2-3-15-16 ane 71 ema pAMca citro navIna che, jyAre bAkInAM badhAM ja citro prAcIna ane barAbara suvyavasthita rIte sacavAyelAM che. AkhI prati lagabhaga jIrNadazAe pahoMcavA chatAM te Aja sudhI je rIte sacavAyelI che e rIte sacavAze to haju paNa bIjI be-cAra sadIo sudhI pratine ke citrone AMca Ave tema nathI. - A pratino naMbara 15069 che ane tenI patrasaMkhyA 443 che. pratinI laMbAIpahoLAI 11 44 IMcanI che. pAnAnI dareka bAju para bAra lITIo ane dareka lITImAM 32thI 38 akSaro lakhelA che. pratinI lipi suMdara ane sacitra suMdara pothImAM zobhe tevI che. prati vikrama saMvata 1479-80mAM lakhAyelI che. tenA aMtamAM nIce pramANe lekhanasamayAdine sucavatI pupikA cheH - saMvat 1480 varSe / zAke 1345 pravarttamAne / jyeSTha vadi 10 zukre bavakaraNe / medpaattdeshe| devakulavATake / rAjAdhirAjarANAmokalavijayarAjye / shriimbRhdgcche| maDDAhaDIya bhaTTAraka zrIharibhadrasUriparivArabhUSaNa paM0bhAvacaMdrasya ziSyalezena / muni / hIrANaMdena lilikhire| naMde munau yuge caMdre 1479 jyeSThamAse sitetare / dazamyAM lekhayAmAsa zubhAya granthapustakam // 1 // naMda-muni-veda-caMdre varSe zrIvikramasya jyeSThazite / alikhat supArzvacaritaM hIrANaMdo munIMdro'yam // 2 // A pupikAmAM eTaluM jaNAvavAmAM AvyuM che ke vi. saM. 1479mAM medapATa-mevADa dezanA devakulavATaka-delavADAmAM rANA zrImokalanA rAjyamAM bRhadagaSNAMtargata mar3ahaDIya AcAryazrI haribhadrasUrinA ziSya bhAvacaMdranA ziSya hIrANaMde A prati lakhI che. Page #354 -------------------------------------------------------------------------- ________________ EVER TITLETTERIMARA For Prvale & Personal use only T urmerRAATRITIK BueatsaMENUWAMSUCIETA citra naM. 2. somA rAjakumArI sAthe bhagavAnarnu pANigrahaNa, -citra naM. 1. vAsabhavanamA pRthvImAtA sAthe bhagavAn zrIsupArzvanAtha. www.jainelibrary Page #355 -------------------------------------------------------------------------- ________________ Page #356 -------------------------------------------------------------------------- ________________ citra naM. 3. sahasrAmravana udyAnamAM bhagavAnanI dIkSA. citra 5. zrI supArzvanAtha bhagavAnanI mokSaprApti. Page #357 -------------------------------------------------------------------------- ________________ Page #358 -------------------------------------------------------------------------- ________________ supAsanAcariyanI hastalikhita pothImAMnAM raMgIna citro 197 pratinI pupikAmAM e jaNAvavAmAM nathI AvyuM ke pratimAMnAM citro hIrANaMdamunie pote AlekhelAM che ke koI niSNAta citrakAre AlekhelAM che. saMbhavataH hIrANaMdanAM AlekhelAM citro nahi hoya. chatAM e prazna sAmAnya rIte aNaukelyo ja gaNAya. citronI laMbAI-pahoLAI vadhAremAM vadhAre jo IcanI che ane ochAmAM ochI 38 jAya Ica che. moTA bhAganAM citro 3xjA IcanAM che. koI koI citra kAkA IcanAM paNa che. citromAM lAla, lIlo, pILo, AsamAnI, gulAbI, kALo, sapheda, sonerI ane rUperI ema nava raMgano upayoga karavAmAM Avyo che. raMgonI banAvaTa ane mizraNa atizreSTha hoI prati prAcIna ane te sAthe jIrNa thavA chatAM raMgonI jhamaka ane tenuM sauSThava Aje paNa AMkhane AkarSe che. ApaNe tyAM prAcIna kALathI ghaNA ghaNA raMgonuM nirmANa ane teno upayoga thato hato, jenuM bhAna ApaNane prAcIna graMthomAMnAM citro ane prAcIna citrapadikAonA darzanathI thAya che. A raMgo mukhya vanaspati, mATI ane dhAtuomAMthI banatA hatA. jene lagatA ghaNA ghaNA ullekho ApaNane prAcIna graMthomAM ane khAsa karIne viprakIrNa prAcIna pAnAMomAMthI maLI Ave che. AvA keTalAka ulekhonI noMdha meM bhAI sArAbhAI navAba saMpAdita "citraka95drama"mAMnA mArA "bhAratIya jaina zramaNa saMskRti ane jaina lekhanakaLA" nAmanA ativistRta lekhamAM ApI che. te pachI Ane lagatA bIjA keTalAya ullekho maLI AvyA che. AthI citrakaLA Adi mATe upayogI raMgo banAvavAnI kuzaLatA ApaNe tyAM keTalI ane kevI hatI teno ApaNane khyAla AvI zake che. prAcIna citrakaLAnA nirmANa sAme AjanI keTalIka vidhavidha mAnyatA, kalpanA ane tarkoAkSepo hovA chatAM A citronA nirmANamAM eka viziSTa paraMparA hatI, emAM to jarA ya zaMkAne sthAna nathI. e nirmANa pAchaLanA keTalAka khyAlo vIsarAI javAne lIdhe e TIkAspada bane, e koI khAsa vastu na gaNAya. eTale prastuta citronuM nirIkSaNa karanAre amuka viziSTa daSTie tenuM avalokana karavuM joIe. A citro ApaNuM prAcIna rItarivAjo, saMskRti, veSa-vibhUSA Adi aneka bAbato upara viziSTa prakAza pADe che, e eka khAsa dhyAnamAM rAkhavA jevI vastu che. ATaluM TUMkamAM jaNAvyA pachI have pratimAM je krame citro ane teno paricaya noMdhAyelo che teno utAro A nIce ApavAmAM Ave che: patra-pRSTha 2-2 2-2 2-2 22-2 citrAMka citraparicaya 1. zrIsupArzvajinaH 2. zrIsarasvatI devI 3. gurumUrti 4. prathama bhava / madhyamauvarima niveke bhogya 5. bhAdrapada bahulASTamI suminAni pazyati 6. gajAdi caturdaza suminAni 14 7. rAjA zrIsupaiTa / rAjAgre supinAni kathayati rAzI / 8. cAraNamuni supnaphalaM vicArayati / rAjA supaiha suNati / 252 27-1 28-1 Page #359 -------------------------------------------------------------------------- ________________ 178 AcArya vijyavallabhasUri smAraka graMtha << r patra-pRSTha citrAMka citraparicaya 29-1 9. rAjA zrIdAnaM dadaMti svapnapAThakAnAm 31-1 10. rAjJI puhamidevI prasUtA jyeSTha ujjvalA dvAdazI / supArzvajanma 38-1 DAbI bAjUe 11. suragirau iMdra snAnaM karoti' 34-1 jamaNI bAjUe 12. surA snAtravelAM nAnAzabdena vAdyataM kurute 42-2 DAbI bAjUe 13. rAzI vAsabhavaNa 42-2 jamaNI bAjUe 14. rAjA zrIsupaiha putradaMsaNa karaNArthe Agata 43-2 DAbI bAjUe 15. 43-2 jamaNI bAjUe 16. 50-2 17. zrIsupArzva pANigrahaNa bhAryA somA sahita 52-2 18. rAjA zrIsupArzva sUryamaMDalaM asitaM pazyati pratibuddha 19. sahasAMbavaNe dIkSAM gRhNayati jagannAtha jyeSTha zudi 13 62-1 20. jagannAthu paramAnaM pArayati / mahiMdu pArAvayati / ... mahiMdagRhe suvarNa ratna viSTa / deva mahotsava 64-2 DAbI bAjUe 21. kevalajJAnaM utpanna sirIsa vRkSatale phAguva6 64-2 jamaNI bAjUe 22. samosaraNu 68-1 23. samavasaraNa / azoka caityavRkSa dhanu ka 2400 / somA nAmA bhAryA putrasahitA vaMdanAyAgatA 69-1 24. zrIsupArzvajina samavasaraNa / viruddha jIva desaNA zruNvaMti 73-1 25. somA nAma patnI dIkSA dIyate / pauttiNIpade sthApitA / aneka bhavyajanA dIkSAM gRhNanti dezanApratibuddhA 26. zrInaMdavaddhaNapurAdhipati rAjA zrIvijayavarSaNa pratibuddha / dIkSA gRhiitaa| 76-1 27. zrIsupArzva dezanAM kurute / pAdapamabhramara rAjA dAna virati / samyaktvAdi sAtIcAra dvAdazavratAdi vyAkhyAna 76-2 28. kumudacaMda upAdhyAya campakamAlAM paThAvayati 131-1 . 29. kAlikAdevI vIsabhujA / bhImakumaramitra / kApAlika rUpa / bhImakumaraH zilAM kssipti| bhImakumara rUpaH / tatra hasta / khagaM gRhNAti / kRSNabhujArUDho AkAze brajati bhImaH / mahiSArUdA devI ruMDamAlahArA :-y Page #360 -------------------------------------------------------------------------- ________________ vain education nternational For Private & Personal use only R eal citra naM. 4. zrIsupArzvanAtha svAminA prathama dina gaNadharanuM vanamA Agamana ane parSadA samakSa dharmopadeza. www.jainelibrary.com Page #361 -------------------------------------------------------------------------- ________________ Page #362 -------------------------------------------------------------------------- ________________ supAsanAhucariyuMnI hastalikhita pathImAMnAM raMgIna citro 170 patra-pRSTha 266-2 332-2 333-2 386-1 citrAMka citraparicaya 30. upara-sahakAratale zrutajJAninaM muni kIrI namaskaroti nIce-ripumardanarAjAne zukaH zukI saMvAdaM kurvati 31. AkhA pAnAmAM citra che. DAbI bAjU-rAjJazcaraNe zmazAnabhUmikAyAM vetAlA namaMti jamaNI bAjU-vetAla dhAvivi baMdharUpA 32. AkhA pAnAmAM citra che. DAbI bAju-rAjA sabhAyAmupaviSTaH / vetAla'chatraM dharati jamaNI bAjU-vetAlA nRtyaM kurvati / ekaH tulAhasto nRtyati vRddharUpaH 33. AkhA pAnAmAM citra che. DAbI bAjU-rAjA sabhAyAM upaviSTaH / vikramarAjA AkAzAt kheTaka-khaDgadhArI vetAla uttritH| vetAla yuddhaM karoti rAjapuruSaiH sArdham 34. AkhA pAnAmAM citra che. DAvI bAjU-zaMkhakumaraH vetAlaM prati dhaavitH| rAjAnaM prati vadati pAdau lagitvA jamaNI bAjU-vetAlarUpaM yudhyamAnam / atra vanamadhye sUrayaH saMti kecit / dRSTAH kumrenn| bAhubhyAM milApakaM kurveti dvau puruSau 35. vanamadhye gaNadharaH smaagtH| dinnagaNadharaH 36. AkhA pAnAmAM citra che DAbI bAja-zrIsupArzvajina zailezIdhyAnamAzritaH sammetazikharopari vacamAM-devA mRtakavimAnamutpATayaMti / tIrthakarasya utsava jamaNI bAjU-zrIsupArzvajinadevasya devA aMgasaMskAraM kurvati sammetazailopari 37. zrIsupArzvajinA muktiM prAptAH 387-1 440-2 A utAro suvAna harinI hastalikhita pratimAM citronI bAjumAM je citra-paricaya Adi lakhela che teno akSarazaH mULamAM che tevo ApavAmAM Avyo che. e zuddha saMskRta bhASAmAM nathI paNa mizrita bhASAmAM che. chatAM e paricaya saMskRtapradhAna bhASAmAM che e spaSTa dekhAya che. prastuta smAraka graMthamAM upara noMdhelAM 37 citromAMthI pasaMda karIne suMdara che citro chApavAmAM AvyAM che. prathama citra pratimAM 13muM che, jemAM bhagavAna zrI supArzvanAthanI mAtA potAnA putrane laIne pAraNAmAM beThAM che ane putrane ramADI rahyAM che, Page #363 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha khIjuM citra pratimAM 17muM che, jemAM supArzvanAtha somA nAmanI rAjakumArIne paraNI rahyA che e prasaMganuM darzana che. eTale emAM corIno ane hastameLApano prasaMga dekhADavAmAM Avyo che. 180 trIjuM citra pratimAM 19muM che, jemAM bhagavAnanA dIkSAprasaMganuM darzana che. eTale bhagavAnane kezaluMcana karatA batAvavAmAM AvyA che. A citramAM vRkSone atisuMdara rIte cItaravAmAM AvyAM che, jethI citra AkarSaka bane che. cothuM citra pratimAM 35muM che. emAM zrIsupArzvanAtharavAnInA mukhya paTTagaNudhara, jemanuM nAma dizagaNadhara che, te vanamAM parSadA sAme upadeza karI rahyA che. A citramAM vRkSonuM suMdara Alekhana ane rasapUrvaka upadezane jhIlatI parvadAnuM vinIta bhAvabharyuM citra doravAmAM AvyuM che. pAMcamuM citra pratimAM 36muM che te te bhagavAnanA nirvANu-kalyANakane lagatA utsavAdinA prasaMgane lagatuM che. A citrane citrakAre traNa vibhAgamAM AlekhyuM che. prathama vibhAgamAM bhagavAna sammetazikharagiri upara zailezIdhyAna--aMtima samAdhi le che e dekhADela che. vacalA citramAM bhagavAnanA dehane zibikAmAM padharAvI devatAone nirvANu-mahotsava ujavatA batAvyA che ane chellA citramAM bhagavAnanA dehano agnisaMskAra darzAvyo che. agninI jvALAonI vacamAM baLatA bhagavAnanA dehanuM darzana AmAM suMdara rIte AlekhavAmAM AvyuM che. huM citra pratimAM 37muM eTale aMtima citra che. emAM bhagavAna zrIsupArzvanAthasvAmIne siddhipadamAM prApta thayAnuM Alekhana che. Ama A bhAvane sUcavatAM cha citro A smAraka graMthamAM ApavAmAM AvyAM che, je prAcIna graMthastha citrakaLAnA apUrva namUnArUpa che ane smArakagraMthanI zobhAnuM ajoDa pratIka che, Page #364 -------------------------------------------------------------------------- ________________ davA kavimAnaM tyATaye tilA karasya / sava 2 citra 6. bhagavAn zrIsupArzvanAtha svAmInuM nirvANakalyANaka 3 1 sAtamA tIrthakara zrIsupArzvanAtha bhagavAnanuM sametazikhara giri upara kAyotsarga mudrAmAM nirvANa. 2 bhagavAn zrIsupArzvanAtha svAminA dehane zibikAmAM padharAvI devopa ujavelI nirvANayAtrA. 3 sameta zikhara giri upara bhagavAnanA dehano agnisaMskAra. Page #365 -------------------------------------------------------------------------- ________________ Page #366 -------------------------------------------------------------------------- ________________ zrIyazovijayopAdhyAya ane temaNe lakhelI hAthapothI naya cakra munizrI puNyavijayajI jaina zrIsaMgha pAse Aje je jJAnasaMgraho ane temAM je vizALa graMtharAzi vidyamAna che te Aje enA viziSTa gauravanI vastu che ane bhalabhalAne paNa Azcarya utpanna kare tevA ane teTalA vizALa che. hajAronI saMkhyAmAM vinAzanA mukhamAM javA chatAM ya Aje jaina munivaro ane jaina gRhastha zrIsaMghonI nizrAmAM je graMthasaMgraho che tenI DaratAM DaratAM paNa saMkhyA ka95vAmAM Ave to te paNa lagabhaga paMdarathI vIsa lAkha jeTalI che. A badhA jJAnabhaMDAromAM mAtra jaina graMtho ja che tema nathI paNa temAM bhAratIya jaina jainetara vidhavidha prakAranA samagra sAhityano saMgraha che. koI evI sAhityanI dizA bhAgye ja haze jene lagatA graMtho A saMgrahomAM na hoya. A graMthasaMgrahonI mahattA ja e che ke te mAtra sAMpradAyika graMthonI sImAmAM ja viramI jatI nathI, paNa temAM vaividhyapUrNa bhAratIya vizALa sAhityarAzi che. jainetara saMpradAyanA evA seMkaDo graMtho A saMgrahomAMthI maLI AvyA che jenI prApti te te saMpradAyanA saMgrahomAMthI paNa nathI thaI. haju to badhA jaina jJAnasaMgrahonuM saMpUrNapaNe avalokana thayuM ja nathI te chatAM tenI vividhatA ane vizALatA viThajajagatane daMga karI de tevI puravAra thaI che, paraMtu jyAre A samagra jJAnabhaMDAronuM avalokana vyavasthita rIte karavAmAM Avaze tyAre temAMthI evo sAhityarAzi prApta thaze ke jagata mugdha banI jaze, evI A eka nakkara vAta che. jaina munivaro ane jaina zrI saMdhonI Aje e anivArya pharaja che ke potapotAnA adhInamAM rahelA jJAnabhaMDAronuM samagrabhAve sUkSma avalokana kare. ATaluM prAsaMgika jaNAvyA pachI Aje prastuta smArakagraMthamAM natha graMthanAM Adi-aMtanAM pAnAMonuM je pratibiMbacitra ApavAmAM AvyuM che teno paricaya ahIM karAvavAmAM Ave che. navatra graMtha jene dvArA niyatrInA nAmathI paNa oLakhavAmAM Ave che e mULa graMtha AcArya zrImalavAdiviracita che. jena dArzanika AcAyo ane jaina prajA A AcAryane "vAdI" tarIke oLakhe che. AcArya zrI hemacaMdra siddhahema vyAkaraNamAM 3cheDa-pena sUtramAM anu majhavA vinaM tAIi, tasmAnya dInAH ema malavAdI AcArya mATe jaNAvyuM che. jaina dArzanika kSetramAM sanmatitarka ane nayacakra e be graMthanuM sthAna ghaNuM gauravavaMtuM che. A banneya graMthonuM saMzodhana ane saMpAdana e paMzrIsukhalAlajInA jIvananuM mukhya dhyeya hatuM, paraMtu sanmatitarka graMthanuM saMzodhana ane saMpAdana paM. zrIbecaradAsa dosInA sahakArathI karyA pachI nayacakra graMthanA saMzodhana ane saMpAdananI vAta keTalAka saMyogone lIdhe tyAM ja viramI gaI tyAra pachI e graMthanuM saMzodhana ane prakAzana gAyakavADa orienTala sirijha vatI pUjyapAda zrIamaravijayajI mahArAjanA vidvAna ziSya kavizrI caturavijayajIe hAthamAM lIdhuM. teno prathama bhAga bahAra paDe te pahelAM A AkhA graMthanuM saMzodhana ane saMpAdana svata avacari sAthe pUjaya AcArya mahArAja zrIvijayalabdhisUrijIe svataMtra rIte karavA mAMDayuM. paraMtu jyArathI nayacakragraMthanuM saMzodhana aTakayuM hatuM tyArathI e graMthanuM viziSTa saMzodhana ane saMpAdana thAya e vAta mArA hRdayamAM vasI ja hatI, prasaMge prasaMge e viSe vicAra paNa karavAmAM Avato ja Page #367 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha hato, paraMtu jyAM sudhI e graMthanA viziSTa saMzodhanane lagato bhAra samagrapaNe jhIlanAra vidvAna ke vidvAno na maLyA tyAM sudhI te viSe huM kazuM karI zakyo nahi. tema chatAM paM. zrIsukhalAlajInA kahevAthI mane munivara zrIjaMbUvijayajI ane temanI camatkArika suyogyatAno paricaya maLI gayo hato. eTale temanI huM zodha karato ja hato ke e mahAnubhAva koNa che ane konA parivAranA che? tyAM ja aNadhAyo medha varasI paDe tenI jema acAnaka mane khuda munivara zrIaMbUvijayajIno eka patra Aje huM je zaheramAM ane je sthAne rahuM chuM tyAM maLyo. meM e gharabeThAM AvelI jJAnagaMgAne vadhAvI lIdhI ane nayacakra mahAzAstrane saMzodhana ane saMpAdanano bhAra temanA upara nAkhyo ane te sAthe tene lagatI dareka bAhya sAmagrI pUrI pADavAnI javAbadArI mArI apasva95 zakti anusAra meM paNa svIkArI. | gAyakavADa orienTala sirijha ane pUjayapAda AcArya ma0 zrIvijayalabdhisUrijI mahArAja taraphathI A graMthanuM kArya cAlu hovA chatAM A trIjI pravRtti AdaravAnA mULamAM khAsa e kAraNa che ke prastuta mahardika graMthanA saMzodhana ane saMpAdana aMgenI Aje je eka viziSTa paddhati che ane saMzodhana karatAM je samatulA jaLavAvI joIe tema ja te sAthe Aje upalabhyamAna vyApaka sAmagrIno je rIte upayoga thavo joIe e, bemAMthI eka paNa karI zake tevI zakyatA temAM na hatI. e ja kAraNasara Aje mahAdravyavyaya ane mahAzramasAdhya A kArya hAtha dharavAmAM AvyuM che. A graMthanA saMzodhana mATe keTalI ane kevI vipula ane mahattvanI alabhya-durlabhya sAmagrIno upayoga karavAmAM Avyo che tenI noMdha levAnuM A sthAna nathI, eTale e vAtane ahIM jatI karIne mAtra e badhI sAmagrInA upara kaLaza cAve tevI je aMtima sAmagrI prApta thaI che teno A sthaLe ullekha karavAmAM Ave che. prastuta nayacakragraMtha, ke je bhAvanagaranI zrI jaina AtmAnaMda sabhA taraphathI prakAzita thaze, tenA saMzodhana mATe ame je aneka prAcIna prati ekatra karI hatI temAM banArasanA kharataragacchIya maMDalAcArya yativara zrIhIrAcaMdrajI mahArAjanA saMgrahanI ane pUjyapAda AcArya mahArAja zrIraMgavimaLajI mahArAjanA saMgrahanI pratio paNa sAmela che. e prationA aMtamAM je pupikA che te jotAM khAtarI thaI hatI ke dvAdazAniyacakra graMthanI eka prati pUjayapAda nyAyavizArada nyAyAcArya mahopAdhyAya zrIyazovijayajI mahArAja ane temanA sahakArI munivaroe maLIne lakhI hatI. Aje jANavA-jovAmAM AvelI nayacakragraMthanI prAcIna-arvAcIna hAthapothIomAMthI mAtra bhAvanagara zrIsaMghanA jJAnabhaMDAranI pratine bAda karatAM bAkInI badhI ja pratio e, upAdhyAyajIe lakhelI pratinI ja naphlo che. A badhI nakalo lekhakonA doSathI eTalI badhI phUTa ane vikata thaI gaI che ke jethI A graMthanA saMzodhanama ghaNI ja agavaDo UbhI thAya. A sthitimAM prastuta graMthanA saMzodhanamAM prAmANikatA vadhe e mATe upAdhyAyajI mahArAje lakhelI mULa pratine zodhI kADhavA mATe huM sadAya saceta hato. paNa te prati kyAMyathI hAthamAM na ja AvI. paraMtu jaina zrIsaMghanA kaho, prastuta graMthanA rasika vidvAnonA kaho ke prastuta graMthanA saMzodhana pAchaLa rAtadivasa athAga parizrama sevanAra munivara zrIjaMbUvijayajInA kaho, mahAbhAgyodayanuM jAgI UThavuM kejethI mArA pratye pUjyabhAvabharyA mitrabhAvathI vartatA ane sadAya mArI sAthe rahetA-pUjayapAdakI 1008 zrI zAMtamUrti zrIhaMsavijayajI mahArAjanA praziSya panyAsa munivara zrIramaNIkavijyajIe A varSe devazAnA pADAnA upAzrayamAMnA panyAsajI mahArAja zrImaheMdravimaLajI mahArAjanA jJAnabhaMDArane jovAno upakrama temanA ziSya zrIharSavimaLa"nI udAratAthI karyo. A upakramathI e jJAnabhaMDAranuM avalokana karatAM paM. zrIramaNIkavijayajInA hAthamAM zrIyazovijayajI mahArAjanA traNa alabhya graMtho temanA Page #368 -------------------------------------------------------------------------- ________________ comsadyaratrAhIravijayasUrIzvaradizapamadApAvAyatrIkalyApAvijayamAmipezitabInAnavijayagAriSya mArutazrIjIta vijamAnatI mAmInayanijayagAyakApAnamAtraNidhAraparakapArAjazrIvijayadevanArIcA nayayakraspAdazIvAyonirajampavitanomizanamAjayatinayanakAzamitAnizeSavipakSacakravikozrImAna bAdikaninavavanana naladivAnApanItamahAdhamaghArthanamayakAramazAkhavivaraNAnidamanuvyamamA prAmaya mAjagavAnesugInopapatikaktisajanAupahAdhamaI banAnusArinayankanAsvamAridharmagajAdhAmanakaLada sazyamAsyUpahArAbhAdyAnnamAhApAmaracitaM milAdimAnItimAburAlamapativAvyApiaAdikastAnI kAyA kApAvyamavira tityAbApamApavATiksAnakacaM jainenazAmanenamApmatanavamAdhAdezAnadayabhAgalka paramANAvegabharamasA piriepameAmavanedaravAjAvika puraskRtapanyA lAte yApukAdiniramAyogikarmahArakA paryatiriammakai yAnikizvakAmArIrAdiniranimaMvayAyapokrAradaviyAmejamaupajayAyApajamA kavitIna.enanatAvaztaharazvataghAgatipazvatpavamArapartanAlaloimadhimAkaravAkAlerApahikajAnAnAmA raskAmAnikapArajadikapayogavArIrAdizirataktagmatammakAnoDamAzIdarasAtaputakuparimANadhamAratasvapharakAne pAvanadhArATadAtAmavaSAAAparakasaratapasaravidyAmAnAvAsamAmatannadamAtrAtamatamAmAmatAvakamAtamya tyAsunamanAlayamAranimanatratmAyayAkdiAravinimayaphavArasAnAriTopAsamAntayanitiSayAyAdakapAtrIyata ekatvamitiAvatpakaparikSamAlarasAmArapAthamAnAvAnAmasaMkIpakalainanaraninilajAtrAhakAcalkAvadapaka janamahAtAlAvaratpakamekamevamutadaviNadevAtmaparaminiyAmAnazAsanAnampataghakSagaNyaraca parakapanamana yAdavAnAdhyApItimAvicakacakamevatAevamatrarathappanatamaMtabadapizyatevakAjajAbAdAzaravizaSitatvAkA vASatatvAvAyacAkAyaMDavAlasagipilAyarimaparacamAdiyamapAnammayApralamadhura apahacatraNa hayAparavAmagAradatatAtarataratatapAvasAdinanapadobAmahAvidaheparacamAditrapajarAmapAkAla maniyAnatAruvinayazAstradharamalAtanaigamAdipratyekazatatarapatraledAtmanamantanamA tAratamabacakAnayanAnusAriSutAtmancAsattanamazatArasvakAdhyayanecAsatpapizA analapratidinapradAyamANamevAmubalAtyArAhAyavagazravaNakSAcAradizaktInAtA vyasatvAnozravaNamavatAvahutaMkavAditatvAnabodhobudhAtatvamanpampayavahAramA nyAdaro'strajAsatpapAresamArthasammArarNanahArAhanAghapratipAdanaMcAtpatpAvaTA tavedarivannAvitaragraghanIkatsapAtivAbita zikajanAkuhAmadhenAmAtyAyamAkalinanaya camacAbharanAmeyAmpasadRzyaztpanamAnupayAlitayaghabazrAmadaMnayacaRzAstrAzrImata nepamanabAdikamAnamapanavihitambamAAtatyaparAjamalamabAjatAzaSapranAdivijigISucava nakalananatabijamavAtinpativijigISumaRvijayinavAtaraktacaRvaninAdevatAparigahI navarAtacakrarannanAvaputraparaparAnuyAmijagadyAvavipralabipulavimalayAyAma rocaninAmivAcakarannaputrapautrAdinapatAnA vihitakatAkamadhImaticespatAcA ninAmivanavanivavidhayavAdinAMjanAnAMjinazAyanaprasAbanAkatAnAMvAdibavatritva yenAdicakravavividhayAdityatamAmatyetaspanapacakazAstrampavibhAnaprayojanamAnI naTenadavakAsAsAranamacakramitrAtAhatamamAritaMcakravatiyakaramanadevAnpAvimanaTa zilaparAsilacanatratAkimuktaMcAmasiMghamAmagAracamaMgalekarayANaziSpaprazidhyaparaNa jayAnavighAma tAnatiSTitakSivijamAvaramagAmahasvAmavatpatiztiyazaskara miti timImajavAdikamAyamaNapAdatatanayacaRuMbaMsamAnAbAdhAe000AyAtrA dRhAtArazaliriktamamA ssvimvaaraammdossaandaayte||sbl7.10vrssposvdiidin shriiptnngre||pN-shriimtrshvijynmaakN lirivaashutNbvnaaudkaanlbauretyo|hrbke| vizeSatAkazana liriva taMzAstrAyannanatighAlamelapraSTarakaTiyAbAhamitra dhomuravI kahanalivitazAstrIyannanatimAlamenapaM-yatrAvijayagalinAbAcitaM yAdA saracitAmrAjyI vijayadevamImanyAmaramAbADijimanAvipakaramAnavina zrInayavijayAparabAMjagamAlA linabAvisamabanAnabijamAlayAvinamAna ramAnAtatvavijayananayApacayAmamA karbana nirakhanezisaharaniviDayAlayamA dijayavimajhAyathAyAmamanAhAnupAtamajanAbAda yAmamAramanahitArjanhakanIdvAjAnanA mahApAnamAdAgamanamA stamadvAnAkamanavaratanananananArAsaNiI umadAna pyUpuniparokenanaritAyamarakacAmRtapahAramAjaniriparinidAdA siMhavAdigaNi kSamAzramaNa kRta nayacakra TIkA upAdhyAya zrIyazovijayajI mahArAjanA hastAkSaramAM [pRSTha 181 Page #369 -------------------------------------------------------------------------- ________________ Page #370 -------------------------------------------------------------------------- ________________ nayacakanI hAthathI 183 potAnA ja hastAkSaramAM prApta thayA ane te temaNe mane ApyA. emAM eka vAtamArA nAmano graMtha (chapAyesa vAdamAlAthA ), mIne vItarAgastotra aSTamaprakAzavRtti (sthAdvAdarahasya ?) aMtima 5 sya?) aMtima yo vyAkhyA apUrNa paryata ane trIjo malavAdI AcAryaracita nayacakra graMthanI prati-e rIte traNa apUrva graMtho mane ApyA. A traNemAMthI naya graMthanI pothI jotAM mane harSaromAMca prakaTI gayA ane apUrva svargIya AnaMdano pratyakSa anubhava thayo. A pratinA aMtamAM upAdhyAyajI mahArAje je papikA AlekhI che e to varSo pahelAM bhAvanagarathI prasiddhi pAmatA "zrI AtmAnaMda prakAzamAM muni zrI jaMbUvijayajIe prasiddha karI ja dIdhI che. te chatAM prastuta smAraka graMthamAM upAdhyAyajI mahArAjanI e pothInA pratibiMbane sAkSAta jonArA rasika bhakta vAcakone atRpti na rahe te mATe e AkhI pupikA ahIM ApavAmAM Ave che. pratiSThitasiddhavijayAvahajaganmUrddhasthasiddhavat pratiSThitaM yazaskaramiti // chaH // iti zrImalavAdikSamAzramaNapAdakRtanayacakrasya tumbaM samAptam / / chaH // graMthAgraM 18000 // yAdRzaM pustake dRSTaM tAdRzaM likhitaM myaa| yadi zuddhamazuddhaM vA mama doSo na dIyate // 1 // saMvat 17.10 varSe posavadi 13 dine zrIpattananagare // paM0 zrIyazavijayena pustakaM likhitaM / zubhaM bhavatu // udakAnalacaurebhyo / mUkhakebhyo vizeSataH / kaSTena likhitaM zAstraM yatnena pratipAlayet // 1 // bhamaSThikaTigrIvA / dRSTistatra adhomukhI / kaSTena likhitaM zAstraM yatnena pratipAlayet // 2 // pUrva paM0 yazavijayagaNinA zrIpattane vAcitaM // cha / Adarzo'yaM racito / rAjye zrIvijayadevasUrINAM / saMbhUya yairamISA-1 mabhidhAnAni prakaTayAmi // 1 // vijudhAH zrInayavijayA guravo jayasomapaMDitA guNinaH / vibudhAzca lAbhavijayA gaNayo'pi ca kIrtiratnAkhyAH // 2 // tattvavijayamunayo'pi prayAsamatra sma kurvate likhne| saha ravivijayairvibudhairalikhacca yazovijayavibudhaH / / 3 / / graMthaprayAsamenaM / dRSTvA tuSyaMti sajanA bADhaM / guNamatsaravyavahitA / durjanadRk vIkSate nainaM / / 4 / / tebhyo namastadIyAnstuve guNAMsteSu me dRDhA bhaktiH / anavarataM ceSTate jinavacanodbhAsanArtha ye // 5 // zrayostu / sumahAnapyayamuccaiH / pakSeNaikena pUrito graMthaH / karNAmRtaM paTudhiyAM jayati caritraM pavitramidaM // 6 // zrIH / / Page #371 -------------------------------------------------------------------------- ________________ 184 AcArya vijyavallabhasUri smAraka graMtha A pupikAmAM ema jaNAvavAmAM AvyuM che ke "prastuta hAthapothI pATaNamAM vi.saM. 1710mAM lakhI che. e lakhavA pahelAM upAdhyAya zrIyazovijayajI mahArAje A Akho graMtha pATaNamAM vAMcI lIdho hato ane tyAra pachI zrI vijayajI mahArAja, zrI jayasoma paMDita, zrIlabhavijayajI mahArAja, zrI kIrtiratna gaNI, zItavijayajI, zrIravivijaya paMDita ane khuda zrIyazovijayajI mahArAja, ema sAta munivaroe maLIne 18000 zloka pramANe A mahAkAya zAstranI mAtra eka pakhavADIAmAM-paMdara divasamAM ja pothI lakhI che-nakala karI che." A graMthanI nakala karavA mATe ATalI badhI utAvaLa karavI paDI e eka navAI jevI vAta che. zuM jemanI pAse A graMthanI virala prati haze temaNe AvI pharaja pADI haze ke zuM?-e eka koyaDo ja che. astu. A graMtha keTalA mahattvano ane jaina dArzanika vAsmayanA ane jaina zAsananA AdhArastaMbharUpa che? enI pratIti ApaNane eTalAthI ja thAya che ke zrIyazovijayajI jevAe A graMthanI nakala karavAnuM kArya hAtha dharyuM. prastuta pratine lakhavAmAM je sAta munivaroe bhAga lIdho che temanA akSaro vyaktivAra pArakhavAnuM zakya nathI. A lakhANamAMthI ApaNe mAtra zrIyazovijayajI mahArAja ane temanA guruvAra zrIyavijayajInA haratAkSarone pArakhI zakIe tema chIe. A graMthamAM patra 1thI 44, pa7thI 76. 251thI 55 ane 291thI 294 ema kulle 73 pAnAM zrIyazovijayajIe lakhelAM che, jenA akSaro jhINA hoI ekaMdara 450thI 4800 jeTalI zlokasaMkhyA thAya che. zrIyazovijayajI mahArAja paMdare divasamAM cokakasAIbharyuM ATaluM badhuM lakhI kADhe, e emanI lekhanakaLAviSayaka siddhahastatAno apUrva namUno ja che ane e sau koIne Azcaryacakita kare tevI hakIkata che. prastuta pratinAM kule 309 pAnAM che. temAM paMktionAM lakhANano koI khAsa meLa nathI. saue potAnI hathoTI pramANe lITIo lakhI che chatAM moTe bhAge 1thI ochI nathI ane 24thI vadhAre nathI. pratinI laMbAI- pahoLAI 1044 iMcanI che. 309mA pAnAmAMnI aMtima cha zloka pramANu pupikA zrIyazovijayajI mahArAje lakhelI che. aMtamAM eka vAta jaNAvIne A vakatavya pUruM karavAmAM Ave che. Aje ApaNane nayacakra graMthanI je prAcIna-arvAcIna pothIo maLe che ane zrIyazovijayajI mahArAjanA hAthanI je pothI maLI AvI che te mAtra nava zAstra upara AcArya zrIsiMhavAdi-gaNi-kSamAzramaNe racelI TIkAmAtra ja che. Aje jaina zrIsaMghanA bhAgyasitArAnI nistejatA che ke AcArya zrImalavAdipraNIta e mUlyavAna nA graMthanI nakala Aje kyAMya jovAmAM nathI AvatI. A graMthanI hAthapothIne zodhI kADhanAra kharekhara jaina jagatamAM ja nahi paNa samasta viThajajagatamAM suddhAM daivI bhAgyathI camakato gaNAze, manAze ane pUjAze. Page #372 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha : zraddhAMjali ane jIvana : IH hindI vibhAga : saMpAdaka : pro. pRthvIrAja jaina, ema. e., zAstrI Page #373 -------------------------------------------------------------------------- ________________ Page #374 -------------------------------------------------------------------------- ________________ AcArya zrIvijayavallabhasUri mahArAja ACARYA VIJAYAVALLABHASURI MAHARAJ Renunciationed.Sai 1943nly Jain Education InteBinthaiv.S. 1927 Death V.S. 201Mw.jainelibrary.org Page #375 -------------------------------------------------------------------------- ________________ Page #376 -------------------------------------------------------------------------- ________________ jAgRti ke devadUta zrI vallabha zrI rAmakumAra jaina, bI. e., bI. TI., nyAyatIrtha, snAtaka kisa pala jaga meM tuma Aye the jIvana kA le sandeza nyaa| mRtakoM ko jIvana de DAlA, zAstroM kA de upadeza nayA // zubha udaya bar3odA nagarI kA, Anandaguru-pada-raja lekr| vallabha saMjJA sArthaka kara dI, bhaktoM ko bhakti dAna dekara / / kucha jAdU thA yA TonA thA yA indrajAla kA sapanA thaa| kyoM hamase nAtA tor3a cale, jaba hamako samajhA apanA thaa| tuma phUla sadRza komala lekina kA~ToM meM musakAnA siikhaa| vairAgya-sindhu kA khArA jala, amRta kara barasAnA siikhaa| bIjApura aura binaulI meM, vighnoM meM haraSAnA siikhaa| gujarAMvAlA meM bamba par3A, samatA ko apanAnA siikhaa| kavi pAe, saMgItajJa saje, para pUrA bheda nahIM paayaa| tuma mAyA rahita brahmacArI, para bhaktoM para DAlI maayaa| gurukula, kaoNleja banA DAle, svargIya guru-praNa pUrNa kiyaa| saMyamI, madana ko mada na rahA, ziva bana usakA mada cUrNa kiyaa| itane pracaMDa!, kaise kavi ne vacanoM meM sudhA bharI paaii| hai satya, kaThina bhUdhara se hI surasarI nikalatI hai AI / / sakalaMka sadaiva mayaMka rahA, tuma niSkalaMka niSpaMka rhe| zrIsaMghabhUpa! he sUrIvara! dhruvadhIra rahe, niHzaMka rhe| yugavIra AtmArAma guru, tuma yuvaka vIra pada ke dhaarii| paMjAbakesarI, tapadhArI, kalikAlakalpataru sukhakArI / / bahusaMkhya vizeSaNa dekara bhI, mahimA na pUrNa ho paayegii| janatA sarvasva mAna karake, munipuMgava ! tava guNa gaayegii| paMjAba satya vrajamaNDala hai, tuma zyAma hamAre mnhaarii| tuma bichur3a gae para mana se haiM saba bhakta tumhIM para blihaarii|| tuma megha puSkarAvarta bane, bhU para barase aura cale gye| para eka samudra' diyA hamako jisake haiM dRzya apAra naye // upakAra ApakA he vallabha! kyA jagatI kabhI bhulAyegI? jaba yAda ApakI AyegI, vaha hamako bahuta rulaayegii| he bhaktavRnda! saba eka sAtha mila "zrI vallabha jaya jayati" kho| he jAgRti ke navadevadUta! tuma itihAsoM meM amara rho|| 1 vartamAna prAcArya zrI zrI 1008 zrI vijayasamudrasUri-saMpAdaka Page #377 -------------------------------------------------------------------------- ________________ yugavIra AcArya zrIvijayavallabha : jIvanajyoti prA0 pRthvIrAja jaina, em. e., zAstrI 'aAtmAnandapradaM devaM mahAdevaM jgdgurum| vizvavandyamahaM vande vallabhaM lokavallabham // ' kisI bhI vyakti, saMsthA athavA bhavana ke kevala bAhya zarIra, rUparekhA yA prAkRti hI usake paricaya ke lie paryApta nahIM hote| inakA vAstavika svarUpa antaHstha prANoM se hI jJAta huzrA karatA hai| jaina dharma tathA saMskRti ke hRdaya kA jJAna bhI hameM jaina samAja meM pracalita rItirivAja yA kriyAkANDa ke bAhya rUpa se nahIM ho sktaa| usake sacce pratIka ve aTala aura maulika siddhAnta haiM, athavA caturvidhasaMghasaMgaThana ke ve sudRr3ha niyama haiM jo isa ke vyAvahArika dRzya rUpa ko vizva ke sanmukha upasthita karane meM vRkSa kI jar3a kA kArya karate haiN| ina meM niHspRha, svArthatyAgI, saMyamI aura sevAparApaNa bhikSu va bhikSuNiyoM kA saMgaThana eka vizeSa mahattva rakhatA hai| santa kabIra ke anusAra isa saMsAra meM do padArtha hI tharmApolI ke durga ke samAna ajeya athavA durjeya haiM-'ika kaJcana aru kAminI durgama ghATI doy'| jaina tIrthaMkaroM ne anAdikAla se saMgha ke prANAdhAra zramaNoM ke lie yaha vyavasthA kI thI ki ve saMpatti aura strI ke lezamAtra pralobhana se bhI UMce uTha kara, ina se sarvathA virakta ho kara prAtmakalyANa aura parahitasAdhana ke zreSTha kArya meM rata hoN| yahI kAraNa hai ki jaina dharma va samAja kA ujjvala itihAsa ina tyAgI zramaNoM kI amara kRtiyoM athavA ina ke dvArA upadiSTa lokahita kI pravRttiyoM kA itihAsa hai| isa anupama aura upayogI saMsthA ko bhinnabhinna yugoM meM aneka dhurandhara zrAcAryoM ne apanI sevAoM se alaGkata kiyA hai| vartamAna yuga meM bhI eka aise hI zAsanaprabhAvaka zrAcArya hue haiM jina kA gatavarSa 84 varSa kI avasthA meM svargavAsa huaaa| unhoMne apane guru, 16 vIM zatAbdI ke bhAratIya jAgaraNa ke eka agradUta, svargIya jainAcArya zrImad vijayAnanda sUri (zrI AtmArAmajI) ke jIvana dhyeyakI pUrti ke lie apane sarvasva kI bAz2I lagA dI aura ve aMtima zvAsa taka, caitanya kI sthiti paryanta samAjasevA va jaina zAsana kI unnati kI mAlA kA hI jApa karate rhe| samAja ke kalyANa ke pathika ko prAMtarika nirbhayatA, nilepatA va viveka kI parama AvazyakatA hotI hai| ina ke binA vaha lakSyabindu kI ora baDha hI nahIM sktaa| ina guNoM ke kAraNa hI vaha janagaNamana kI zraddhA kA pAtra banatA hai| hameM prAcAryapravara zrI vijayavallabha ke pAvana jIvana kI jhAMkI meM yaha dekhanA hai ki unhoM ne apane vyaktitva ko vizvakalyANa ke mahAn uddezya kI pUrti meM kisa prakAra lIna kara diyaa| zrI vijayavallabha kA janma bar3audA meM vi0 saM0 1627 kI kArtika zudi dvitIyA ko, mAno usa dina kI candrakalA ke samAna janatA ke hRdaya meM ullAsa kA saMcAra karate hue aura uttarottara vRddhi kA aAbhAsa dete hue, dharmaparAyaNa aura vyavahArazuddhi ke upAsaka zrI dIpacanda ke ghara dharmakarmAnuraktA vizvapUjyA mAtA icchAbAI kI ratnajananI kUkha se huA thaa| zizu avasthA meM bAlaka kA nAma chagana rakhA gayA aura use dhArmika saMskAra va dhArmika vAtAvaraNa paitRka saMpatti ke rUpa meM prApta hue| kiMtu isa anamola saMpatti ke pradAtA chagana ke mAtApitA use adhika samaya taka apanI snehasnigdha zItalachAyA kA dAna na de ske| bAlyAvasthA meM hI pahale chagana ko pitA kA viyoga sahana karanA pdd'aa| aura docAra varSa bAda hI mAtA ke Page #378 -------------------------------------------------------------------------- ________________ 3 yugavIra AcArya zrIvijayavallabha : jIvanajyoti pyAra se bhI vaMcita honA pdd'aa| bAlaka chagana ne azrupUrNa netroM se jinadeva kA smaraNa karatI huI mAtA se prazna kiyA ki vaha use isa saMsAra sAgara meM kisa ke sahAre chor3akara vidA ho rahI hai| mAtA ke pAsa eka hI sahAnubhUtipUrNa uttara thA aura vaha thA 'jinadeva kI zaraNa / ' ye zabda apane garbha meM bAlaka ke bhAvI jIvana kA bIja nihita kie hue the aura bhaviSya meM vastutaH isa bAlaka ne isI bIja ko saMvardhita, pallavita, praphullita aura phalita karate hue jinadeva ke zAsana kI sevA meM apane prANoM kI Ahuti dii| bAlaka kI AtmA jinadeva kI saccI khoja ke lie lAlAyita ho uThI / 15 varSa kI avasthA meM use eka mahAn krAMtikArI jaina muni ke vyAkhyAnarUpI amRta ke pAna kA avasara milA, jisa kA eka eka zabda usake hRdaya meM zrAsana jamA kara baiTha gayA / jAdU bharI vANI ne chagana ko aise jakar3A ki sArA hAla zrotAgaNoM se khAlI ho gayA, parantu vaha dIvAra ke sahAre mAno usI kA aMga bana kara baiThA rahA / guruvara zrI AtmArAmajI ne mana meM vicAra kiyA ki koI duHkhI aura sAdhanahIna navayuvaka kisI bhAva kI pUrti kI yAcanA karane baiThA hai / parantu jaba bAlaka ne gambhIratA va dRr3hatA se uttara diyA ki use to AtmakalyANarUpI dhana kI AvazyakatA hai to dUradarzI mahAtmA tatkAla hI jAna gae ki isa ke antaHkaraNa meM sacce vairAgya kI jyoti prakAzamAna hai jisa kI sunaharI kiraNeM samAja, deza aura vizva kA hita karane vAlI haiM / aisA pratIta hotA hai ki chagana ke mana kI saMnyAsa bhAvanA mahAkavi tulasI ke anusAra 'nArI mui ghara saMpati nAzI, mUMDa muMDAya bhae saMnyAsI' ke AdhAra para na thI / usa kI pRSThabhUmi meM aneka pUrvajanmoM kI sAdhanA va saJcita saMskAra laharA rahe the| unheM kevala anukUla nimitta kAraNoM kI AvazyakatA thI tAki Atmasthita aMkura pragaTa ho kara phalaphUla ske| usa kAla meM guru Atma se bar3ha kara pathapradarzaka nimitta kAraNa kauna mila sakatA thA ? phalataH kaI bAdhAoM ko pAra karate hue aura apane patha para dRr3ha rahate hue usa bAlaka chagana ne guru Atma ke varada kara-kamaloM se vi0 saM0 1644 meM rAdhanapura meM zrIharSavijaya kA ziSya bana kara jinadIkSA aGgIkAra kI / sAdhu avasthA meM ina kA nAma 'vallabhavijaya' rakha gayA aura vastutaH ve svapara kalyANa dvArA saccI vijaya prApta kara samasta loka ke 'vallabha' priya bana gae / dIkSA lete hI unhoMne apanI sArI zakti bhagavAn mahAvIra ke kAla ke sAdhuoM ke samAna zrutArAdhanA meM lagA dii| bhagIratha parizrama, naiSThika vinaya aura tanmayatA se vividha zAstroM va sAhitya ke aMgoM kA adhyayana kiyaa| vi0 saM0 1953 meM zrAcArya zrI zrAtmArAmajI kA svargavAsa huaa| unhoM ne aMtima samaya meM Apako jagA kara yaha sandeza diyA ki paMjAba meM lagAe gae dharma ke paudhe kI sAra saMbhAla rakhate hue jagaha jagaha zikSA pracAra ke lie sarasvatImandiroM kI sthApanA karavAne meM kisI prakAra koI kamI na rakhanA / guru ke isa Adeza ko zirodhArya kara muni vallabha kAryakSetra meM kUda / unhoMne bhArata ke bhinnabhinna prAntoM meM pAdavihAra karate hue satya aura ahiMsA kI jyoti kA logoM ko darzana karAyA, jainadharma va jaina samAja para honevAle zrAkramaNoM se saMgha kI rakSA kI, deza meM zikSaNasaMsthAnoM kA jAla bichA diyaa| una kA sanmAna dinAnudina bar3hane lagA aura ve zIghra hI apanI yogyatA va sevA bhAvanA se saMgha ke hRdayasamrAT bana ge| saMgha ne apanI kRtajJatA kA prakAza karane ke lie lAhaura meM unheM vi0 saM0 1681 meM ' zrAcArya ' kI padavI se vibhUSita kiyA / apanI sAdhanA ko jArI rakhate hue aura samAja ke netRtva ke mahAn uttaradAyitva ko pUrNa tatparatA se nibhAte hue zrApa lokakalyANa kI pravRttiyoM meM vyasta rahe / bAdhAe~ aura kaThinAiyAM cIna kI dIvAra bana Page #379 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha kara inheM bhayabhIta karatI thIM, parantu svargIya gurudeva kI AzIrvAda aura una ke mizana kI pUrti kI niSThA ke sanmukha Thahara na pAtI thiiN| vRddhAvasthA ko bhI parAjita kara Apa apane mArga para hada rhe| vi0 saM0 2011 meM bambaI meM navakAra kA jApa karate hue zrApa ne isa bhautika deha kA tyAga kara amaratva kI prApti kI aura bhAvI pIr3hI ke lie apanI anathaka sevAoM kA pratIka yaza kIrti kA dhavala zarIra chor3a ge| Apa kI zmazAna yAtrA kA dRzya bambaI nagara ke itihAsa meM apanA anupama sthAna surakSita rakha gayA hai| sArI janatA ne unheM zraddhAJjali arpita kI, lAkhoM kI saMkhyA meM loga jalUsa meM sammilita hue, dhana kI mAno varSA huI, pulisa ke sipAhI gulAla se raMjita ho gae, sabhI daloM, saMsthAoM aura netAoM ne zoka sabhA meM bhAga lekara zraddhA ke puSpa arpita kie aura sAgara samAna apAra janasamUha aAkAza meM sUrya ke nikaTa saptavarNa vartula ko dekhakara vismaya-mugdha ho gyaa| una kA samasta jIvana anavarata mAnava sevA kA jIvana hai, ataH una ke caritra kI vizeSatAoM aura kAryoM kA yahAM siMhAvalokana karanA Avazyaka hai| caritra kI vizeSatAe~ prAcArya zrI vijayavallabha meM namratA, tyAga aura anAsakti bhAva kI parAkASThA thii| apane nAma athavA mAna kA moha unakA sparza bhI na kara sakA thaa| unhoMne jitanI bhI saMsthAe~ sthApita kI, athavA jJAnabhaMDAroM kI sthApanA karavAI, una saba meM bhagavAn athavA gurudeva ke nAma ko hI amara kiyaa| unakI namratA aura svamAna tathA pratiSThA kI bhAvanA ke abhAva kA isa se bar3ha kara pramANa kyA ho sakatA hai ki bar3audA va phAlanA meM zrIsaMgha eka svara se unheM 'zAsanasamrATa' kI padavI dene ke lie utsuka hai aura ve mahAtmA 80 varSa kI Ayu meM isa pada ke sarvavidha yogya hote hue bhI saMgha se vinamra vinatI karate haiM ki "mujhe pada nahIM, kAma do|" I0 san 1944 meM ApakA caturmAsa bIkAnera meM thaa| una dinoM vahAM bhagavAn kI rathayAtrA kA mArga gacchoM ke saMkucita kSetroM meM vibhAjita thA aura kabhI kabhI hinduoM ke mandira kI AratI va musalamAnoM kI masajida ke sAmane bAjA bajAne kI samasyA ke samAna kalahakleza kA bhI kAraNa bana sakatA thaa| Apane isa 'gavAr3a bandI' ko banda karane kA bIr3A utthaayaa| Apake sAmane eka prastAva yaha rakhA gayA ki ApakI upasthiti meM ratha yAtrA sabhI gavAr3oM meM ghUma sakegI, parantu hamezA ke lie aAgraha mata kiijie| Apane tatkAla uttara diyA, 'merI upasthiti meM Apa cAhe purAnI paraMparA para hI sthira raheM, parantu mere jAne ke bAda hamezA ke lie bhagavAn kI rathayAtrA kA mArga nirbAdha svIkAra kara liijie'| pratiSThA ke moha kA aisA abhAva bahuta kama dekhane meM AtA hai| ApakI saccI zAsanasevA kI bhAvanA raMga lAI aura 'gavAr3a bandI' hamezA ke lie banda ho gii| Apa kI antarbhAvanA sadaiva yahI rahatI thI ki guru ke nAma va smRti meM apanA vyaktitva samA jaae| - prajJAcakSu, diggaja vidvAn paM0 sukhalAlajI ne eka sthAna para kahA hai ki 'paMtha meM yadi dharma kA jIvana ho to haz2Ara paMtha bhI bure nhiiN|" jo loga guru vallabha ko eka paMtha yA gacchavizeSa kA hI guru mAnate haiM, ve isa tathya se inakAra nahIM kara sakate ki unameM sAMpradAyika saMkucita vRtti kA abhAva thaa| ve apanI mAnyatAoM para samyak vizvAsa rakhate the, unakA pracAra bhI karate the, parantu una meM vidveSa kI bhAvanA nahIM thii| jaina dharma ke syAvAda va mahAtmA gAMdhI ke navIna samanvayavAda se ve prabhAvita the| unhoMne apane jIvanakAla meM aneka sthAnakavAsI va ajaina chAtroM kI bhI sahAyatA kI hai, khilAfata Andolana va hindU vizvavidyAlaya ke lie bhI unhoMne Arthika sahAyatA dilavAI thii| digambara jaina mandiroM meM bhI ve zraddhApUrvaka 1. bIkAnera meM muhalla yA sTrITa ko gavAda' kahate haiN| Page #380 -------------------------------------------------------------------------- ________________ yugavIra prAcArya zrIvijayavallabha : jIvanajyoti jAte the aura prazna kie jAne para kahate the ki pratimA to tIrthakara kI hI hai| unake zraddhAlu bhaktoM meM isI kAraNa sahasroM ajaina bhI haiN| anya saMpradAyoM ke sAdhu bhI unake prati vinayabhakti rakhate the| yahI kAraNa hai ki zrApa ke svargavAsa para zrI gaNapati zaMkara desAI ne kahA thA, "maiM chAtI Thoka kara kaha sakatA hUM ki ve kevala jainoM ke prAcArya nahIM the, parantu saba logoM ne unheM jagatguru ke rUpa meM apanAyA thaa| una ke kAryoM ne jainatva ko vikasita karate hue mAnavapada ko bhI daidIpyamAna kiyA hai|" unake caritra kI eka mahAn vizeSatA yaha thI ki ve jina-zAsana para koI saMkaTa yA aAkramaNa sahana nahIM kara pAte the aura usake nirAkaraNa ke lie sara dhar3a kI bAz2I lagAne se bhI saMkoca nahIM karate the| gujarAMvAlA meM eka zAstrArtha ke lie unhoMne cAlIsa cAlIsa mIla kA pratidina vihAra kiyA thA aura vaha bhI jyeSTha ASAr3ha kI kar3akatI dhUpa meN| deza ke vibhAjana ke samaya Apane pAkistAna se akele zrAne se inkAra kara diyA thA aura kahA thA ki jabataka zrIsaMgha kA eka bhI baccA yahAM raha jAtA hai, maiM use nirAdhAra chor3a kara jAnA adharma samajhatA huuN| jina samAjopakArI pravRttiyoM ko zrApa samAja ke lie amogha bANa samajhate the, una kI saphalatA ke lie abhigraha lene se bhI pIche nahIM haTate the| gurukula kI sthApanA aura madhyama varga ke utkarSa ke lie pAMca lAkha ke koSa ke nimitta zrApa ke kaThina abhigraha sabhI ke smRtipaTa para aMkita haiN| zrApa kA vyAkhyAna sunane vAle yA jijJAsA dRSTi se zrApa se zaMkAoM kA samAdhAna karanevAle yaha bhalIbhAMti jAnate haiM ki Apa kI vidvattA gambhIra aura agAdha thii| unake uttaroM meM sthiraprajJatA, udAratA, niSpakSatA aura jJAna kI gahanatA kI pUrI pUrI chApa huzrA karatI thii| uttaroM meM eka vizeSatA yaha rahatI thI ki ve praznakartA kI jijJAsA, yogyatA va paristhiti ke anusAra huA karate the| eka bAra maiMne apane eka bhASaNa meM kahA ki " mUrtipUjA aAtmakalyANa kA eka sAdhana mAtra hai|" isa para kucha rUr3hicusta bhaktoM ne mere sAmane hI prAcAryazrI jI ke pAsa mere mithyAtva' kI zikAyata kii| AcAryazrI jI ne bar3e prema, yukti aura pramANa se merI bAta kA samarthana aise DhaMga se kiyA ki donoM pakSa atyanta saMtuSTa hue| gujarAMvAlA meM eka ajaina suzikSita vidvAn ne zrApa ke darzanoM va vArtAlApa se kRtArtha ho mujhe batAyA ki sunA thA aura par3hA thA ki mahAtmAoM kI zAnta antarAtmA se zAMti ke paramANu nikala kara saba ko prabhAvita karate haiM, kintu isakA pratyakSa anubhava Aja pahalI bAra isa mahAtmA ke darzanoM ke samaya huaaa|| jainoM ke sabhI saMpradAyoM ko eka saMgaThana meM lAne ke lie Apa ke hRdaya meM saccI tar3apa thii| zrApa ne yaha bhI ghoSaNA kI thI ki "yadi sabhI saMpradAya eka hote hoM to maiM apanA prAcArya pada chor3ane ke lie bhI prastuta huuN|" DAkTara Felix Valyi ne Times of India (22-6-1955) meM apane eka lekha 'Jainism at the Cross Roads' meM likhA hai :-"aAdhunika samaya ke sabase mahAn jaina guru svargIya zrI vijayavallabhasUri jina kA kucha mAsa pUrva bambaI meM svargavAsa hA, merI jAnakArI meM eka hI aise jaina sAdhu the jinhoM ne sAMpradAyikatA kA aMta karane kA prayAsa kiyaa| unhoMne sabhI jainoM se preraNA kI ki ve 'digambara' aura 'zvetAmbara' vizeSaNoM ko chor3a kara 'jaina' kA sarala nAma grahaNa kareM tAki gRhasthoM meM naI jAgRti kA zrIgaNeza ho ske|" Apa ke tapa, tyAga, zrAdarza caritra va dharmopadeza kI prabhAvazAlI zailI se deza ke rAjanaitika netA bhI prabhAvita hue the| ambAle meM Apa kA bhASaNa sunakara svargIya paM0 motIlAla naharU ne hamezA ke lie tambAkU kA upayoga chor3a diyA thaa| mahAmanA sva0 zrI madanamohana mAlavIya ne bhI zrApa ke darzanoM se apane ko kRtakRtya mAnA thaa| bIsiyoM rAje mahArAje va navAba Apa ke ananya bhakta the| Page #381 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha pAThakoM ko yaha jAnakara Azcarya hogA ki kaThoravratadhArI mahAn tapasvI jaina AcArya zrI vijayavallabha meM sAdhu hote hue bhI ziSTa madhura hAsa kA abhAva na thaa| darzanArthI unake svabhAva kI isa madhuratA se mugdha ho jAyA karate the| eka bAra zrApa gaMgAnagara (bIkAnera rAjya) meM virAjamAna the aura vahAM ke zrIsaMgha ne mujhe bhASaNa ke lie nimaMtrita kiyA thaa| jaba maiM vahAM pahuMcA to usa samaya prAcAryazrIjI ke pAsa kucha pratiSThita sajana va vidvAn paMDita baiThe the| maiMne vinayapUrvaka vandanA kara sukhasAtA puuchaa| bhalIbhAMti jAnate va pahicAnate hue bhI smitamukha se pUchA-'kauna ?' maiMne mana meM vismita hote hue kahA-'vinIta pRthvIrAja / ' haMsate hue kahane lage, 'are, nAma to pRthvI kA rAjA aura mAlika eka jhopar3I ke bhI nhiiN| ThIka hai, sarasvatI putroM se lakSmI kupita rahatI hai|' sabhI upasthita jana khilakhilA kara haMsa par3e aura gurudeva se hI merA zeSa paricaya puuchaa| una ke niyama va vrata vajravat kaThora the, parantu yaha nizcaya hai ki unakA hRdaya phUla kI paMkhar3I se bhI atyanta komala thaa| duHkhI, vipattigrasta va sAdhanahIna mAnava ko dekha kara unakA hRdaya dayArdra ho rone lagatA thaa| g2arIba chAtroM ke lie azrupAta karanevAle maiMne apane jIvana meM do vizeSa mahApuruSa dekhe haiM :paM. madanamohana mAlavIya va gurudeva vijyvllbh| vidyA kI sAdhanA meM kisI ko bhI kaThinAI meM par3A dekha una ke netra azrurUpI motiyoM ko bikherane lagate the aura ve motI usa vyakti ke lie yathArtha motI bana jAte the kyoMki gurudeva kI preraNA se udArAzaya zrAvaka usakI dravyasahAyatA karane kA vacana dete the| akAla, bAr3ha Adi ke samaya meM bhI duHkhI mAnavajAti kI sahAyatA ke lie ve darda bharI apIla kiyA karate the| AcAryazrI jI meM svadezaprema bhI kUTakUTa kara bharA thaa| asahayoga Andolana ke samaya se hI Apa ne zuddha khAdI kA upayoga zuru kiyA aura sarakAra kI ahiMsaka va madyaniSedha saMbaMdhI pravRttiyoM meM sahAyatA karate rhe| ve samanvaya, sadbhAvanA aura ekatA ke samarthaka rahe haiN| unhoMne jagat ko mAyA batAkara usakA virodha nahIM kiyA, pratyuta sAdhutA va saMsAra kA sumadhura samanvaya kiyaa| ve eka virakta karmayogI the| jo loga unake caritra para yaha Apatti uThAte haiM ki unhoM ne sAdhu hokara pravRttimaya dharma ko jAgarita kiyA, ve bhUla jAte haiM ki svArthabhAvanArahita lokakalyANa kI pravRttiyoM kA samarthana bhagavAn RSabhadeva ke jIvanacaritra lekhaka zrI jinasena va zrI hemacandra bhI karate haiN| kartavya kI apekSA se Avazyaka pravRttiyoM kA upadeza jaina dharma ke pratikUla nhiiN| paM. sukhalAlajI ne ThIka hI likhA hai :--"koI bhI Avazyaka va vivekayukta pravRtti sacce tyAga jaisI hI kImatI hai|" racanAtmaka kArya zrAcAryazrI jI kI jIvana ghaTanAtroM aura caritra kI vizeSatAoM se eka niSkarSa yaha nikalatA hai ki ve yuvA hote hue bhI buddhi ke paripAka meM vRddhoM ke samAna the aura vRddha hote hue bhI hRdaya ke adamya utsAha aura kAryazakti se navayuvakoM ko bhI parAjita kara dete the| ve kevala bAhya aura AbhyaMtara tapa kI zrArAdhanA karanevAle tathA apanI dainika pravRttiyoM ko zuSka kriyAkAMDa yA upAzraya kI sImA taka hI sImita rakhanevAle nahIM the, balki samAja ko vAstavika pragati ke mArga para agrasara karanA cAhate the| unhoMne udghoSaNA kI thI, "samAja kA utthAna mAtra bAtoM se nahIM hogA aura na hogA upAzraya meM baiThakara byAkhyAna dene se hI; jaba taka racanAtmaka kArya na hogA, samAja meM jAgRti bhI nahIM ho sktii|" isI ucca dhyeya se ve dIkSAkAla se lekara devalokagamana taka anAsakta bhAva se zAsana va saMgha kI sevA karate rhe| Page #382 -------------------------------------------------------------------------- ________________ yugavIra prAcArya zrIvijayavallabha : jIvanajyoti unake racanAtmaka kAryoM meM sabase adhika upayogI, lAbhadAyaka, dUradarzitApUrNa aura samAja meM navIna jAgRti va sphUrti utpanna karanevAlA kArya zikSA kA pracAra hai| unakA yaha dRr3ha vizvAsa thA aura sva0 gurudeva zrI zraAtmArAma jI ne dasa varSa ke sahavAsa meM unheM yaha gurumaMtra diyA thA ki Adhunika kAla meM zikSA kI upekSA kara samAja kI gati nahIM aura samAja ke utkarSa ke abhAva meM dharma kA pravAha bhI ruka jAtA hai| ataH unhoMne bhinna bhinna prAntoM meM zikSaNasaMsthAtroM kI sthApanA karavA kara hamArI dAna kI dizA ko bhI nayA pathapradarzana pradAna kiyaa| unakI isa dUradarzitA kA hI yaha pariNAma hai ki Aja saiMkar3oM jaina navayuvaka uccazikSA prApta kara cuke haiM aura dharma meM bhI ruci rakhate haiN| gurudeva ke dvArA sthApita zrI mahAvIra jaina vidyAlaya bambaI, zrI zrAtmAnanda jaina gurukula gujarAMvAlA, (isa samaya aMbAlA zahara), zrI aAtmAnanda jaina kAleja aMbAlA zahara va mAlera koTalA, jaina kAleja phAlanA, jaina vidyAlaya varakAnA va aneka hAIskUla, gurukula, vidyAlaya, kanyAzAlAe~ Adi jaina samAja ke gaurava va janasevA ke pratIka haiN| bambaI ke eka vidvAn ne apane mahAnibaMdha (Thesis) Social survey of Jain Community meM zrAMkar3oM ke AdhAra para siddha kiyA hai ki jaina samAja meM zikSitoM kI pratizata pArasiyoM va yahUdiyoM ko chor3a kara sabase adhika hai| mAnanA hogA ki isa kA mukhya zreya gurudeva kI sAdhanA ko hai| gurudeva ne eka bAra eka jJAna bhaMDAra kA udghATana karate hue ye udgAra pragaTa kie the " Dabbe meM baMda jJAna dravyazruta hai, vaha aAtmA meM pAe, tabhI bhAvazruta banatA hai| jJAnamaMdira kI sthApanA se santuSTa na hovo, usakA pracAra ho, vaisA udyama kro|" hamAre aneka munigaNa anya viSayoM meM nizcaya va vyavahAra kA varNana karate haiM, parantu zikSA ke kSetra meM ise vismRta kara dete haiN| zrI vijayavallabha bambaI meM jaina vizvavidyAlaya kA svapna lekara gae the| durbhAgyavaza samayAbhAva se vaha abhI pUrNa nahIM huaaa| phira bhI zikSA ke kSetra meM una kI sevAe~ anupama rheNgii| jaina sAdhutroM meM isa viSaya meM itanI tatparatA saMbhavataH aura kisI ne nahIM dikhaaii| - zikSA pracAra ke atirikta AcArya zrI jI ne navIna mandira nirmANa, jIrNoddhAra, sAhityaprakAzana Adi kI ora bhI dhyAna diyaa| aMtima dinoM meM ve deza videza meM bhinna bhinna bhASAoM dvArA dharmapracAra kI yojanA para vicAravinimaya kiyA karate the| do varSa pUrva lekhaka se bhI isa viSaya meM kucha bAtacIta huI thii| una kI bhAvanA itanI sAmayika thI ki ve cAhate the ki kisI prakAra jainasAdhu bhI videza meM dharma pracArArtha jA skeN| eka aura vizeSa bAta kI aura bhI gurudeva ne hamArA dhyAna dilaayaa| vaha thA samaya ke cakra se zoSita aura pIr3ita madhyamavarga kA utkarSa, asahAya vidhavAtroM kI sahAyatA aura bekAra bhAiyoM ko roz2agAra dene ke saadhn| zrI zraAtmArAmajI ke bhI isa viSaya meM krAMtikArI vicAra the| ve kahA karate the ki garIba sahadharmI bhAiyoM kI sahAyatA na kara kevala laDDU khAnA khilAnA sahadharmI vAtsalya nahIM, gadhekhurakanI hai| ye donoM divya zrAtmAe~ mAnatI thIM ki sAtakSetroM meM zrAvaka zrAvikA hI mukhya AdhArabhUta stambha haiN| ye zAyada isa yuga meM pahale jaina sAdhu haiM jinhoM ne jainoM ko Freedom from Want-daridratA se mukti dilAne kI dhanavAnoM ko preraNA kI ho| zrAvaka zrAvikA saMgha kI AvazyakatAoM kI upekSA mAno sabhI kSetroM kI sAra saMbhAla kI upekSA hai| isI lie guruvallabha ne isa uddezya ke lie vizeSa nidhi kI apIla kI aura kAnaphreMsa ke dvArA isa kArya ko gati pradAna kii| zrI AtmArAma jI va zrI vijayavallabha jI kI sevAtroMse bhArata hI kyA, vizva upakRta hai| parantu paMjAba jaina zrIsaMgha to hara dRSTi se apane astitva ke lie ina kA RNI hai| ina ke racanAtmaka kAryoM kA Page #383 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha yaha vizeSa kendra rahA hai aura anya prAntoM ne ise khar3A karane meM pUrNa sahayoga diyA hai| saca to yaha hai ki 'Atma' va 'vallabha' hI aisI divya aAtmAe~ haiM jinhoMne paMjAba zrIsaMgha kI pichalI tIna pIDhiyoM ko batAyA ki jaina dharma kA gauravapUrNa itihAsa kucha aAgamoM taka hI sImita nahIM hai| bhavya mUrtiyAM, dhyAnAvasthita pratimAe~, zikhabaddha mandira, mahAn parama pavitra tIrtha, bhagnAvazeSa, TIkAe~, bhASya, cUrNi zrAdi bhI isa ke kIrti kalevara kA yazogAna karate haiN| paMjAba zrIsaMgha inakA vizeSa upakAra mAnatA hai| jaba hama jainadharmarUpI mahAn sAgara ke taTa para bikharI huI koDiyoM ko ratna samajha rahe the, inhoMne usa kSIrasAgara kA manthana kara hameM amRta yA navanIta kA darzana kraayaa| yaha hai unake mahAn kArya kA digdarzana kiMvA mahattva / upasaMhAra maiM samajhatA hUM ki yadi hamArI saMskRti ke anya pratIka va cihna anupalabdha bhI rahate, to bhI guru vallabha jaise 'mahAsamaNa bhikkhu' usa mahattvapUrNa va lokopakArI sarvodaya siddhAMta para Azrita saMskRti kA jIvita paricaya dene ke lie paryApta the| jisa vyakti kA apanA koI svArtha nahIM, cAha nahIM, paramArtha hI mahAn svArtha hai aura jo sAdhutva ke niyamoM kA pAlana karatA huaA bhI samAjakalyANakArI pravRttiyoM ko protsAhana dene ke lie jIvana bhara kaTibaddha rahA, usake prati kauna sahRdaya vyakti natamastaka na hogA? una meM jJAnI kA mastiSka thA, kavi kA hRdaya thA aura niSkAma karmayogI kI kriyAzakti thii| unhoMne sabhI kArya nIti nahIM, dharma va kartavya samajha kara pUrI niSThA se kie| saMskRta ke eka kavi ne kahA hai :... __'vadanaM prasAdasadanaM sadayaM hRdayaM sudhAmuco vaacH| karaNaM paropakaraNaM yeSAM keSAM na te vandyAH // ' jaba aise mahAtmA vizvavandya haiM to unake upakRta vyakti yA samAja unakA jitanA sanmAna kareM, thor3A hai| ve unake RNa se uRNa nahIM ho sakate aura na hI unake aAkAzasamAna ananta gaNoM kA sImita se varNana kara sakate haiN| yaha prayAsa kevala una ke vyaktitva kI eka jhAMkI dikhAne ke lie 'patraM puSpaM phalaM toyam' kI bhAMti atyanta laghu hai| hameM una kA zrAdarza jIvana pragatipatha para dRDhapratijJa ho agrasara karatA rahe, isI hetu yaha prayatna kiyA gayA hai! Page #384 -------------------------------------------------------------------------- ________________ paMjAba kesarI kA paMcAmRta zrI RSabhadAsajI jaina kisI bhI hare bhare sundara udyAna yA upavana meM hama praveza karate haiM to svAbhAvika rUpa se hamArI dRSTi usameM rahe hue aneka prakAra ke phale phUle, zItala, chAyAdAra vRkSoM ke puJja tathA raMga biraMgI, puSpoM se zobhAyamAna latAoM aura manoraJjaka valliyoM kI tarapha jAtI hai; parantu sUkSmadRSTi se avalokana kiyA jAve to yahI anubhava hogA ki usa sArI sundaratA kA AdhAra usa phaladrUma bhUmi ke antaHsthala meM rahe hue jala kI puSkalatA para hai| usI taraha se divya dRSTi se dekhA jAye to yahI anubhava hotA hai ki hamAre laukika yA lokottara jIvana kI sakala sukhasamRddhi evaM aizvarya kA mUla kevala dharma para nirbhara hai| isI liye zAstrakAra maharSiyoM kA mantavya hai ki kisI bhI jIva ko dharmaprApti karAne jaisA saMsAra meM koI upakAra nahIM / kadAcit cakravartI apanI chaH khaNDa kI Rddhi siddhi dAna meM de deve, to bhI vaha jIva ko dharmAbhimukha karane vAle kI tulanA nahIM kara sktaa| vaise to mAtApitA ko atyaMta upakArI mAnA jAtA haiparantu dharmadAtA ke upakAra ke sAmane unakA upakAra bhI samudra meM bindumAtra hai| kyoMki mAtApitA jIva ke kevala janmadAtA haiM, parantu janma prApta hone se use jIvana ke saMgrAma meM utaranA par3atA hai aura use saMgrAma meM vijaya prApti kI vidyA kA puSTAvalambana na mile to jIvana kI hAra mAnakara cintAmaNi ratna samAna amUlya mAnava janma nirarthaka gaMvAnA par3atA hai aura tatphalasvarUpa saMsAra ke kArAgRha meM anaMta kAla taka use bhaTakate hue aneka duHkha sahana karane par3ate haiM / jIvana meM vijaya prApta karane kI vidyA ko hI dharma kahate haiM jisake dvArA hama sakala duHkha se mukta ho sakate haiN| isaliye AryAvarta jaisI zrAdhyAtmika bhUmi zrAja bhI " sA vidyA yA vimuktaye" kI dhvani se gUMja rahI hai / jaise vRkSa ke jar3a, tanA aura zAkhA Adi pradhAna aGga haiM vaise hI dharma ke samyagdarzana, samyag jJAna aura samyak cAritra Adi aGga haiM / jaise jar3a binA vRkSa nahIM Tika sakatA usI taraha se samyag darzana binA dharma nahIM Tika sktaa| gujarAtI meM kahAvata hai ki " kaDA vinAnA mIMDAnI kiMmata nathI " usI taraha samyagdarzana binA jJAna aura cAritra kA mUlya nhiiN| pUjyavara upAdhyAyajI mahArAja zrIyazovijayajI zrI navapada pUjA DhAla meM pharamAte haiM--- jeviNa nAga pramANa na hove caritra tarU na viphaliyo, sukha nirvANa na je viNa lahiye, samakitadarzana baliyo / * zAstra meM samyagdarzana ko dharmavRkSa kA mUla, mokSa nagara kA dvAra, bhavasamudra kA pula aura sakala guNa kA bhAjana Adi upamAe~ dI haiN| pUjyavara upAdhyAyajI mahArAja ne yahAM taka likhA hai ki " samakita dAyaka gurutaNo paccuvayAra na thAya, bhava kor3A koDe karI karatA sarva upAya 33 arthAt karoDoM janma taka sarva upAya karane se bhI samakita dAtA ke upakAra kA badalA denA duSkara hai| yaha mUlya zrAptavacana bAra bAra merI smRti meM AtA rahatA thA / isaliye jisa mahAbhAgya ne loka vallabha banane meM apane pavitra jIvana kA sadupayoga karake vallabha nAma sArthaka kiyA hai, aise svanAmadhanya pUjyavara AcArya bhagavAn kI sevA meM kucha kucha samayAMtara se upasthita hotA rahatA thA, kyoMki mujhe aura mere Page #385 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha sAre kuTumbI janoM ko dharmAnurAgI banane kA saubhAgya prApta honA unazrI ke upadezAmRta kA hI phala hai| arthAt aAja se 35 varSa pUrva mere pUjya pitAmaha aura cAcAjI Adi ne pUjyavara zrAcArya bhagavaMta ke upadeza se hI do hajAra yAtriyoM ko lekara zrI kesariyAjI tIrtha kI saMghayAtrA nikAlI thI jisameM svayaM prAcArya bhagavaMta apane ziSya parivAra sahita do mahIne sAtha meM hI the aura usa yAtrA mArga meM unazrI ke satsaMga kA aura amRtavANI sunane kA suavasara prApta huA thA aura jaina zAsana kI apUrva mahimA kA bodha hone se taba hI se unake darzanArtha aAtA jAtA rahatA thaa| gata varSa jaba Apa baMbaI cAturmAsa ke lie birAjamAna the taba unake svAsthya sambandhI kucha cintAjanaka samAcAra sunane meM aaye| taba unazrI kI antima sevA karane kI tIvrotkaMTA jAgI aura where there is will there is way-jahAM utkaMThA hotI hai vahAM mArga milatA hI hai-isa kahAvata ke anusAra maiM baMbaI phuNcaa| dasa paMdaraha roja Thaharane para jJAta huA ki pUjyavara ke svAsthya meM sudhArA hotA jA rahA hai aura paMjAba se padhAre hue prasiddha vaidyarAjajI bhI puraskArapUrvaka vidA kiye gaye haiM, isaliye maiMne bhI vApisa madrAsa lauTane kA nizcaya kiyaa| lekina vidhi ke kAryakrama meM unazrI kI zmazAnayAtrA meM sammilita hone kA vidhAna thA, usa bhAvI ko kauna miTA sakatA thaa| arthAt eka pIche eka sAmAjika va dhArmika kArya sAmane Ate hI gaye aura pUjyavara zrAcArya bhagavaMta kA mujhe Thaharane ke liye saMketa hotA hI gayA aura merA nijI kAryakrama sthagita hotA gayA aura jAne jAne ke vicAra meM hI aura 25 roja vyatIta ho ge| aMtima dina unakI nizrA meM IzvaranivAsa meM pauSadha kiyA aura pratikramaNa karate hae saMsAra-dAvAnala kI stuti kA aAdeza pUjyavara ne svayaM zrImukha se mujhe diyaa| arthAt zrAvaka ke taura para unake sAtha aMtima pratikramaNa karane kA aura unakI nizrA meM pauSadha karane kA mujhe hI saubhAgya prApta huaa| ___ una dinoM meM merA sonA baiThanA prAyaH IzvaranivAsa meM hI hone se samaya pAkara maiM pUjyavara ke sAtha sAmAjika, dArzanika evaM dhArmika vividha viSayoM para vArtAlApa karatA rahatA thA aura aneka praznottara bhI calate rahate the| eka roja maiMne pUchA ki pUrvakAla meM jaina logoM ke prati zrAma prajA meM bar3A prema aura Adara thaa| itihAsa usakA sAkSI hai, parantu Aja hamArI pratiSThA itanI nIce gira gaI hai ki prajA hameM tiraskAra kI dRSTi se dekhatI hai aura hamAre samAja meM bhI saMkIrNatA, svArthaparAyaNatA aura vivekazUnyatA dina pratidina baDhatI jA rahI haiN| isaliye kaunase aise upAya haiM jisase apanI sAmAjika unnati sAdha sakeM aura zrAma prajA ke hRdaya para prabhAva DAla skeN| pUjyavara ne isake samAdhAna meM sundara zalI se pratipAdana karate hue aise amUlya pAMca viSaya batAye jina para manana karane se mujhe dRDha vizvAsa ho gayA ki vAstava meM ye hamAre unnati ke uttamottama upAya haiN| ve pAMca upAya ye haiM-(1) sevA, (2) svAvalambana, (3) saMgaTana, (4) zikSA, (5) sAhitya, maiM baMbaI ke az2Ada maidAna kI virATa zokasabhA meM pUjyavara ke prati apanI aMtima zraddhAMjali arpita karake punaH madrAsa lauTA taba dakSiNa prAnta meM jaina saMskRti kA saMrakSaNa aura poSaNa karanevAlI prasiddha saMsthA " jaina mizana sosAyaTI" ke kAryavAhakoM ne tathA madrAsa ke sthAnika saMgha ne pUjyavara prAcArya bhagavaMta kI aMtima sevA meM raha kara lAyA huA saMdeza sunAne ke liye kahA / taba eka vizAla sabhA meM maiMne uparyukta pA~coM viSayoM para sundara DhaMga se vivecana karake sunaayaa| sabako samAjonnati ke ye pAMca upAya itane pasaMda aAye ki ve inheM "paMjAba kesarI kA paMcAmRta" nAma se sambodhita karane lge| pravAsa meM jahA~ jahA~ merA jAnA huA vahA~ kI jaina prajA ne bhI yahI paMcAmRta pAna karane kI jijJAsA prakaTa kI arthAt ye pAMcoM upAya prajA ko bahuta rucikara siddha hue haiM isaliye isa samaya isa smAraka grantha meM usI paMcAmRta para kucha likhane Page #386 -------------------------------------------------------------------------- ________________ paMjAba kesarI kA paMcAmRta 11 kI bhAvanA huii| vaise to merI icchA aMgrejI meM The Glory and Antiquity of Jainism para lekha likhane kI thI parantu hamArI saMsthA ke saMcAlaka tathA nagara ke mukhya sajjanoM kA Agraha thA ki gatakAla ke aitihAsika gaurava ke gIta gAne kI apekSA Aja hamArI unnati ke sAdhaka paMcAmRta rUpa pU0 zrAcArya bhagavaMta ke aMtima saMdeza para hI likhanA vizeSa upayogI hai| isI liye maiM sabakI preraNA se usI para do zabda likha rahA hU~ / sevA sevA hI mAnava jIvana kA sAra hai| zrAgama, upaniSad, purANa, kurAna evaM bAIbala Adi jitane bhI saMsAra meM dharmazAstra haiM saba hI sevA dharma kA hI samarthana karate hue najara Ate haiM / " sevAdharmaH paramagahano yoginAmapyagamyaH" yaha jaisI pUrva kI dhvani hai vaisI hI usakI pratidhvani pazcima meM vyApaka hai ki There is no greater religion than service arthAt 'sevA se bar3hakara koI dharma nahIM hai / " " paropakArAya phalanti vRkSAH paropakArAya duhanti gAvaH / paropakArAya vahanti nadyaH paropakArAya satAM vibhUtayaH // sUrya, caMdra, sitAre, jala, teja, vAyu evaM vanaspati zrAdi sAre padArtha paropakAra arthAt sevA ke liye pravRtti karate hue najara A rahe haiM aura Adhunika vijJAna bhI isa bAta kI puSTi kara rahA hai ki Every action has got reaction--pratyeka kriyA kI pratikriyA avazya hai - isaliye yaha nizcaya hai ki dUsaroM ko sukha dekara hI hama sukha le sakate haiM, dUsare ko duHkha dekara sukha kI AzA rakhanA bhayaMkara bhujaMga ke mukha se amRta kI zA rakhane ke samAna hai| udAharaNArtha agara hama vRkSa ke mIThe phala khAne kI AzA rakhate haiM to usase pahile hameM usake mUla meM amRtajala kA siMcana karanA hI pdd'egaa| agara gaurasa ke sevana se hama apanA svAsthya sundara banAnA cAhate haiM to gaupAlana kA sarvottama tarIkA apanAnA hI pdd'egaa| agara hama apane pairoM ko surakSita rakhanA cAhate haiM to mArga ko niSkaMTaka banAne ke liye parizrama uThAnA hI pdd'egaa| kahAvata hai ki As you sow so you reap -- jaisA boveMge vaisA kaatteNge| hamAre pUjya dharmAcAyoM ne isa vidhi ke dhruva siddhAMta ko yathArtha rUpa meM dhyAna meM rakhakara jIvana meM sevA evaM paropakAra para bahuta hI bhAra diyA hai| yogazAstra meM zrAvakoM ko lokapriya hone ke liye zrI hemacandrAcArya ne Adeza diyA hai| usI taraha se zrI haribhadrasUri ne dharmabindu meM lokavallabha banane kA ullekha kiyA hai| lokapriya evaM lokavallabha banane ke lie svArthatyAga aura sevA upAsanA ko zrAdara denA hI par3egA / prAcIna kAla meM jaina samAja kI pratiSThA itanI bar3hI car3hI thI, isakA khAsa kAraNa sevA aura paropakAra thA / sArI samAja ko mahAjana aura zreSTha (zeTha) kA pada prApta thA, itanA hI nahIM parantu yavanoM ke zAsana meM bhI unakI bhASA ke mutAbika sarvopari pada " zAha" kA khitAba jaina samAja ko prApta thaa| isI jaina samAja ke suputra jagaDuzAha, bhAmAzAha, pethar3azAha, samarAzAha, khemAdarANI, vastupAla, tejapAla, vimalazAha zrAdi nararatnoM kI amara kahAniyAM Aja bhI bhArata ke itihAsa meM gAI jA rahI haiN| vaha bhI eka samaya thA ki nagara kI zobhA jaina samAja para nirbhara thI aura pratyeka nagara meM prAyaH nagarazeTha ke Adarza sthAna para jaina hI adhiSThita hotA thA aura sArI jaina samAja ke loga nagara ke mukhiyA niryAmaka evaM sUtradhAra samajhe jAte the / hameM cAhie ki cAhe deza yA videza meM, prAnta yA nagara meM yA grAma meM jahA~ kahIM bhI hama rahate hoM, cAhe udyoga, vyavasAya yA amaladArI ke liye sthAyI yA asthAyI rUpa se nivAsa karate hoM, vahA~ kI prajA ke hita ke liye apane tana mana aura dhana kA vivekapUrvaka bhoga denA cAhie aura bhrAtRbhAva aura vAtsalyabhAva itanA bar3hAnA cAhie ki hama prajA ke prAraNa bana jAveM arthAt unake sukhaduHkha meM sampUrNa sahayoga aura Page #387 -------------------------------------------------------------------------- ________________ AcArya vijayavallasUri smAraka graMtha sahAnubhUti rakhanI cAhie tAki hamArI tarapha prajA ke hRdaya meM prema bar3hatA jaaye| isa prakAra kI pravRtti se hama kevala apane samAja kI hI pratiSThA bar3hA sakeMge, yahI bAta nahIM, parantu jaina zAsana kI saccI mArgaprabhAvanA bhI kara skeNge| prajA meM jainadharma ke aAdarza siddhAntoM kI tarapha svAbhAvika AkarSaNa paidA hogA aura unakA anusaraNa karane kI unakI vRtti bar3hatI jaaygii| isa liye sevA hI samAjonnati kA prathama upAya hai| svAvalambana cAhe vyakti ho, samAja ho, yA deza ho, apanI unnati kI sAdhanA meM svAvalambana nitAnta Avazyaka hai| jaba taka hama svAzrayI na baneMge taba taka jIvana aAkula vyAkula banA rahegA aura binA nirAkulatA ke jIvana kA vikAsa ho nahIM sktaa| isaliye jahA~ taka bane vahA~ taka AvazyakatAe~ kama karate jAnA cAhiye aura jitanI AvazyakatAe~ anivArya haiM unakI pUrti apane zrApa karane kA prayatna karanA caahie| samAja ke liye bhI yahI bAta hai ki apanI unnati ke liye kAryabala, buddhibala, dhanabala, vidyAbala yA rAjataMtrabala Adi jitanI bhI zaktiyoM kI jarUrata hai, unakI pUrti ke liye samAja meM haraprakAra ke manuSyoM ko taiyAra karanA caahie| hameM hamArI deha, kuTumba, dhana, dharmasthAna Adi ke rakSaNa ke liye dUsaroM ke bharose rahanA athavA anya kI g2araz2a karanA yA muMha tAkanA par3e, isase jyAdA kyA bhUla ho sakatI hai| Aja hamAre samAja ko vikaTa paristhiti kA kaTu anubhava karanA par3atA hai, usakA kAraNa yahI hai ki hama svAvalambI nahIM haiN| arthAt sivAya vyApAra ke aura kisI kSetra meM hama loga jaisI cAhie vaisI pragati sAdhate nahIM, isa liye isa svarAjya prApti ke sundara samaya meM bhI hamArI AvAja koI sunatA nhiiN| ulaTe hamAre sAmAjika va dhArmika adhikAroM para kaI sthAnoM meM balAtkAra ho rahA hai, parantu kisako kheN| hama yadi jIvana ke upayogI saba hI kSetroM meM Age bar3he hue hote to apanI ahiMsA pradhAna jaina saMskRti ko sarvatra vyApaka banA sakate aura zAMti kA saMdeza sAre vizva ko sunA skte| zAstra meM 'zrAvakoM ko adIna mana se rahanA cAhiye' aisA likhA haiN| isa amUlya siddhAnta ko taba hI caritArtha kara sakate haiM jaba ki hama apane jIvana ko svAvalambI bnaaveN| isaliye svAvalambana ko samAjonnati kA amUlya upAya mAnanA koI atyukti nahIM hai| saMgaThana baccA bhI jAnatA hai ki eka eka dhAge ko milA kara jaba rassA banAyA jAtA hai taba hAthI bhI usake baMdhana ke sAmane apane bala kA upayoga nahIM kara sktaa| Aja hamAre samAja meM na dhana kI kamI hai na udAratA kI, parantu Apasa meM saMgaThana na hone se lAkhoM rupaye kharca karate hue bhI hama apane dharma kA prabhAva phailA nahIM skte| hamArI vartamAna paristhiti para eka sundara dRSTAnta yAda AtA hai / kucha jaina yAtrI pravAsa meM nikale hue the| rAste meM sUryAsta ke samaya saba ko cauvihAra karanA thA aura pAnI ke liye koI upAya thA nhiiN| Akhira ve eka sUkhI nadI para pahuMce / taba eka anubhavI ne kahA ki saba eka choTI kuMiyAM khodo to abhI pAnI nikala jaaygaa| parantu Apasa meM saMgaThana thA nahIM, isaliye saba ke saba alaga kuMiyAM khodane baiTha gye| kisIne do dAtha kisIne tIna aura kisIne cAra hAtha khodA aura pAnI kisI se bhI nikalA nahIM aura rAta par3a gii| sabako pyAse hI rahanA par3A agara sabane milakara eka kuMiyAM khodI hotI to sabakI pyAsa bujhtii| I0 sa0 1863 ke cikAgo (amerikA) kI (Parliament of Religions) sarvadharmapariSada meM jaina dharma ke pratinidhi zrImAn vIracanda rAghavajI gAMdhI gaye the| hindU dharma ke pratinidhi svAmI vivekAnaMda gaye the| donoM kI prazaMsA amerikA meM khUba huI aura unake vyAkhyAnoM kA prabhAva vahAM kI prajA para pdd'aa| paraMtu hamAre samAja meM saMgaThana na hone ke Page #388 -------------------------------------------------------------------------- ________________ paMjAba kesarI kA paMcAmRta kAraNa sucAru rUpa se apanA kArya Age nahIM bar3hA sake aura svAmI vivekAnaMda ne jo rAmakRSNa mizana (Ramkrishnaa Mission) sthApita kiyA usako Age vyavasthita DhaMga se calAte gye| aAja sAre saMsAra meM unakA pracAra jArI hai aura deza deza meM usakI zAkhAeM calA rahI haiM aura videzI loga bhI saMnyAsI bana kara unake mizana kA kAma Age bar3hA rahe haiN| hamAre pUrvAcAryoM ne to saMsAra ko saMgaThita karane ke liye suMdara se suMdara syAdavAda nyAya kA nirmANa kiyA jisako videzI vidvAn Unifying force saMsAra kI saMgaThanazakti-kahate haiN| usake anuyAyI Apasa meM saMgaThana nahIM sAdha sakate to saMsAra ko kyA saMgaThana kA sabaka sikhA sakeMge aura kyA jagat ke kadAgraha aura kleza kA anta kara skeNge| yaha to aisI bAta hai ki jisa bImArI kA jo DAkTara svayaM zikAra banA hai usake zartiyA ilAja kA vaha vijJApana kara rahA hai| isaliye hameM syAvAda yA nayavAda kI vizAlatA aura sundaratA samajha kara Apasa meM saMgaThana sAdhanA caahiye| zikSA jaise yaMtrabAda ke yuga meM cAhe prakAza karanA hai, cAhe paMkhA calAnA hai, cAhe TelIphona se bAta karanA hai yA kisI bhI prakAra mazIna ko calAnA hai to bijalI kA upayoga karanA Avazyaka samajhA jAtA hai| vaise hI cAhe sAmAjika, vyAvahArika, athavA dhArmika pragati sAdhanA hai to zikSA ke binA kucha bhI nahIM ho sktaa| aAja aAdhunika zikSA se loga ghabarAte haiM aura kahate haiM ki zikSA se saMskRti kA nAza hotA hai| parantu maiM to usako vaisI hI bhrAMti mAnatA hai jaise ki bijalI jalA detI hai isaliye bijalI ke upayoga se dUra rahanA caahiye| isa taraha se yaMtravAdI ghabarAe hote to sAre saMsAra meM yaMtravAda kA sAmrAjya sthApita nahIM kara paate| jisa kAla meM jisa prakAra kI zikSA pracalita ho, usako prApta kie binA hama apanA hita sAdha hI nahIM skte| bauddhoM tathA vedAntiyoM ne apanA pracAra saMsAra ke kone kone meM phailAyA, isakA kAraNa yahI hai ki unake pracAraka aAdhunika zikSA meM Age bar3he hue the| zrAja kA~gresa ne aMgrejI zAsana kA sAmanA karake svarAjya kaise liyA? isIlie na ki hamAre netA aAja kI pracalita zikSA meM niSNAta bane hue the| dara asala zikSA kA burA asara jo hameM apanI saMskRti para naz2ara AtA hai, usakA kAraNa to yaha hai ki hama apanI saMskRti-rakSaNa ke pAye para zikSA ke sAdhana khar3e nahIM karate haiN| Aja hamAre kitane hI zikSAlaya khule hue najara Ate haiM parantu Adarza zikSakAlaya do cAra bhI dekhane meM nahIM aate| agara hama zikSaka hI saMskRti ke upAsaka taiyAra nahIM karate aura saMskRtighAtaka zikSakoM ke dvArA hama apane bAlakoM ko zikSA dilAte haiM taba sundara pariNAma kaise A sakatA hai ? banAnA hai golI aura mazIna hai TIkaDI kI taba bhalA TIkaDI (Tablet) kI mazIna meM golI kaise bnegii| hamArI saMskRti ko lakSya meM rakha kara zikSA ke kendra khole nahIM jAte aura na zikSaka khAsa saMskRti poSaka zikSA denevAle taiyAra kiye jAte haiM zikSA ko doSa denA aura usase dUra rahanA samAja kI unnati meM bAdhA pahu~cAnA hai, isaliye zikSA se na ghabarAte hue usake liye sundara Ayojana karake, Adarza zikSAlaya aura zikSakAlaya sthApita karake, Adarza zikSakoM ko jIvanabharaNa poSaNa kI cintA se mukta karake unake dvArA zikSA kA pracAra karanA samAjonnati ke liye atyaMta lAbhakArI hai| sAhitya jitanA pracAra hama pravacana, vyAkhyAna yA saMbhASaNa se kara sakate haiM, usase hajAra guNA jyAdA kAma sAhitya ke dvArA ho sakatA hai| jo loga Aja apane dharma yA saMskRti kA pracAra kara rahe haiM ve saba bhinna bhinna bhASAoM meM sAhitya prakAzana dvArA hI kara rahe haiM aura usameM saphala hote hue dRSTigocara ho rahe haiN| Page #389 -------------------------------------------------------------------------- ________________ 14 zrAcArya vijayavallabhasUri smAraka graMtha zrIkRSNa, rAma, buddha aura krAIsTa ke jIvana caritra kI pustakeM saiMkar3oM bhASAoMoM meM saMsAra ke kone kone meM bAMTI jA rahI haiM aura hama loga to aise beparavAha haiM ki prativarSa jaba zrIbhagavAn mahAvIra svAmI kA janma mahotsava manAte haiM taba bar3e bar3e mantrI logoM ko, nyAyAdhIzoM ko aura rAjyAdhikAriyoM ko nimaMtrita karate haiM, parantu jaba ve bhagavAn ke Adarza jIvana aura unake amUlya siddhAntoM kI rUparekhA (Outlines ) darzAnevAlI koI pustaka yA nibandha apane bolane ke liye yA par3hane ke liye mAMgate haiM, taba eka saMcAlaka dUsare saMcAlaka kA muMha tAkane ke sivAya aura kucha nahIM kara sakatA / matalaba yaha hai ki aMgrejI jaisI pracalita bhASA meM eka sundara aura sAragarbhita pustaka bAhara ke zrAye hue vidvAn logoM ko dene ke liye hamAre pAsa taiyAra hove aisA dekhane meM bahuta kama zrAyA hai| bar3e kheda kI bAta hai ki hajAroM rupaye dhvajApatAkA, sabhAmaNDapa banAne meM kharca kara lete haiM parantu isa tarapha kyoM dhyAna nahIM jAtA ? jaba bauddha dharma vAloM ne Light of Asia jaMbU jyoti - - nAma kI pustaka eka mahAn vidvAn dvArA taiyAra karavAI, unhIM dinoM meM hamane bhI eka atyuttama DhaMga se mahAvIra kA jIvanacaritra prakAzana karane meM kucha rakama kharca kara dI hotI to zrAja mahAvIra bhagavaMta ke prati bhI prajA meM sarvatra pUjyabhAva bar3hatA aura sabhA meM jaise buddha ko bAra bAra vidvAn loga apanI jihvA para lAte haiM vaise bhagavAn mahAvIra kA pavitra nAma bhI apane muMha para laate| hara eka kArya samayocita hone meM hI zobhA hai| khetI bhI samayocita nahIM ho, to mehanata vyartha jAtI hai| jaina dharma ne to sthAna sthAna para zAstra meM dravya kSetra kAla aura bhAva para jora diyA hai| zAyada hI kisI dUsare dharma meM itanA jora dravya kSetra kAla bhAva para ho| parantu Aja usa tarapha na to hamArA lakSya hai aura na usakA bahumAna hai| isaliye jaina sAhitya saMsAra kA eka sarvottama sAhitya hote hue bhI jagat meM use cAhie vaisA ucita sthAna prApta nahIM / isaliye va zIghra hI saMsAra kI pracalita bhASAoM meM jaina dharma ke rahasya ko samajhAnevAle choTe choTe nibandha, pustikAe~ athavA pustakoM kA prakAzana karanA hamArI unnati kA apUrva sAdhana hai| Page #390 -------------------------------------------------------------------------- ________________ bhArata kI eka mahAna vibhUti mahatA zrI zikharacandra kocara, bI. e., ela ela. bI., Ara. je. es. sAhitya-ziromaNi, sAhityAcArya prAtaHsmaraNIya jainAcArya zrImadvijayavallabhasUrIzvarajI mahArAja kevala jaina-samAja kI hI nahIM, apitu akhila bhAratavarSa kI eka mahAn vibhUti the| saMvat 1644 meM kevala satraha varSa kI alpAyu meM Apane samasta sAMsArika sukha vaibhava ko tilAMjali dekara svanAma-dhanya suprasiddha jainAcArya zrImadvijayAnaMdasUrIzvarajI (apara nAma zrIvAtmArAmajI) mahArAja se bhAgavatI dIkSA ke kaThora vrata aMgIkAra kie| tatpazcAt anavarata sar3asaTha varSa ke sudIrgha kAlaparyaMta Apane tathA Apake AdezAnusAra Apake vizAla ziSya-samudAya ne lokahita ke hetu jo anekAneka satkArya kie, yadi unakA varNana kiyA Aya to eka suvizAla grantha kA nirmANa karanA pdd'e| saMkSepa meM Apa aneka rASTrIya, dhArmika, sAmAjika, zaikSaNika evaM nAnA-vidha loka-maMgalakArI saMsthAoM ke prANa, aneka jina-maMdiroM evaM mUrtiyoM ke pratiSThApaka, agaNita devAlayoM evaM tIrthoM ke jIrNoddhAraka evaM vyavasthApaka, aneka manISiyoM, vidvAnoM, lekhakoM evaM kalAkAroM ke Azraya-dAtA, sahasroM manuSyoM ko kumArga se dUra haTA kara sanmArga para calAnevAle, lAkhoM manuSyoM ko saddharmAmRta kA pAna karAnevAle, atyaMta madhurabhASI paraMtu spaSTavaktA, jaina evaM jainetara darzanoM ke mArmika vidvAn, niSpakSa samAlocaka, aneka bhAratIya bhASAoM ke jJAtA, saMskRta evaM prAkRta tathA anyAnya prAcIna bhAratIya bhASAoM ke prakAMDa paMDita, jaina-zAstroM meM pAraMgata, sulalita chaMda evaM komala kAMtapadAvaliyukta zruti-madhura tathA manohara kAvya-racanA karane meM siddha-hasta, uttama saMgItajJa, apanI pIyUSavarSiNI vANIdvArA zrotAgaNa ko mantra-mugdha karane meM niSNAta, aneka abhimAnI pAdI-gakha kA garva kharva karane vAle vidvAn, aneka netAoM, sammAnya puruSoM tathA rAjA-mahArAjAoM dvArA pUjita, jana-sAdhAraNa dvArA pUrNarUpeNa samAita, gambhIra vicAraka, prakhara draSTA, saumyAkRti, navanItopamakomalahRdaya hote hue bhI karttavya-pAlana meM vajra-sama kaThora, para-duHkha-bhaMjana meM lavalIna, aharniza paropakAra-parAyaNa, ahiMsA evaM satya ke ananya pujArI, zAMti ke devadUta, zreSTha samAjasudhAraka evaM loka-sevaka, ugra tapasvI, mahAn yogI, zreSTha prAcArya, atyaMta tejasvI evaM prabhAvazAlI, ucca koTi ke zikSA zAstrI, parama deza-bhakta evaM rASTra-karmI, agaNita jIvoM ke jIvana-dAtA, ghora pariSahoM evaM upasargoM meM bhI avicalita dhairya dhAraNa karanevAle, atyaMta medhAvI evaM manasvI, pRthvI ke samAna sahana-zIla evaM sAgara ke samAna gaMbhIra, kSamA-zramaNa, jina-zAsanoddhAraka, nAnA-vidyA-nidhAna, sakala sadguNa-samalaMkRta mahApuruSa the| Apane apane jIvana kAla meM jitanA mahAna kArya kiyA, utanA aneka saMsthAeM milakara bhI kaThinatA se kara paatiiN| ApakA jIvana atyaMta Adarza, sarala evaM niyamita thaa| Apa apane bahumUlya samaya kA eka kSaNa bhI vyartha nahIM gaMvAte the aura sadaiva loka-hita-sAdhana tathA Atmonnati ke kAryoM meM vyasta rahate the| zrApa dharma, samAja evaM rASTra ke hitake lie apanA jIvana balidAna karane meM bhI kiMcinmAtra saMkoca nahIM karate the| aApakI vicAra-saraNi atyaMta pariSkRta evaM parimArjita tathA tAttvika dRSTi atyaMta prakhara thI, jisase Apa kaThina se kaThina samasyAoM kA samAdhAna atyaMta saralatApUrvaka kara lete the| Apake prabhAvazAlI mmaktitva, sumadhura vaktRtva, saujanyatApUrNa evaM sauhArda-pUrNa vyavahAra, niSkalaMka jIvana, agAdha pAMDitya evaM Page #391 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha . sahAnubhUti se prota-prota hRdaya ke kAraNa sarva-sAdhAraNa ke hRdayapaTala para ApakI amiTa chApa aMkita ho jAtI thii| ApakA kaTTara se kaTTara virodhI bhI Apake samakSa aAnepara svayameva nata-mastaka ho jAtA thA aura aApakA paramabhakta bana jAtA thaa| Apake saMparka meM jo bhI vyakti aAtA thA, vaha ApakI bhavyAkRti kA darzana karake tathA ApakI sudhAvarSiNI vAgdhArA kA pAna karake pUrNatayA tRpta ho jAtA thA, aura aApake sAmIpya se dUra jAne para usake mana meM Apake darzana-lAbha evaM upadeza-zravaNa kI utkaTa abhilASA vAraMvAra utpanna hotI rahatI thii| ApakA rahana-sahana aura khAna pAna atyaMta sIdhA-sAdA aura jaina muni ke lie Adarza thaa| jainAcAryoM meM ApakA sthAna nirvivAdarUpa se apratima thaa| jaina samAja hI nahIM, apitu samasta jainetara samAja meM bhI ApakI pratiSThA atyadhika thii| Apa jahA~ bhI jAte, vahIM janatA kA samudra umar3a par3atA thA, aura pratyeka jAti athavA saMpradAya ke loga Apake sadupadezoM se lAbhAnvita hote the| itane mahAn prabhAvazAlI yuga-vIra prAcArya hote hue bhI Apako abhimAna chU taka nahIM gayA thaa| Apa apane Apako eka sAdhAraNa jaina-muni athavA janatA kA sevaka hI samajhate the| ApakI sarala-hRdayatA, vinaya-zIlatA, udAra-svabhAva, zAnta vRtti evaM tyAga-bhAvanA atyaMta marma-sparzI thiiN| aApakI guru-bhakti evaM nirlolupatA itanI bar3hI car3hI thI ki Apane apane anavarata parizramadvArA saMsthApita samasta saMsthAoM kA nAma-karaNa apane pUjya gurudeva ke nAma para athavA anya nAma para kiyaa| bAhyADaMbara evaM yazaHkAMkSA tathA pada-lipsA se Apa kosoM dUra rahate the| Apa sarala jIvana evaM ucca vicAra (Plain living and high thinking) ke mUrtimAna udAharaNa the| - samAja kI jar3oM ko khokhalA banAne vAle kalaha, avidyA, andha-vizvAsa, durvyasana, Alasya, apa-vyaya, bekArI aAdi samasta durguNoM kA unmUlana kara samAja ko suzikSita, susaMgaThita, susaMskRta, sAmayika, jAgrata evaM kriyamANa banAne meM Apane jo yoga-dAna diyA, vaha sarva-vidita hai| jaina-dharma ke samasta matamatAMtaroM meM sAmaMjasya-sAdhana evaM ekatA-sthApana ke lie ApakA parizrama bejor3a siddha huA, jisakA aMkura Aja sarvatra dRSTi-gocara ho rahA hai| apanI jarjara, asthi-carmAvaziSTa deha-yaSTi ko lie hue, adamya utsAha ke sAtha ghorAtighora kaSToM kA nirbhIkatA-pUrvaka sAmanA karate hue Apa gA~va gA~va aura ghara ghara meM satya, ahiMsA evaM vizva-maitrI kA mantroccAra karate hue niravalaMba, naMge pA~va, paidala ghUmate rahate the| sardI, garmI, bhUkha, pyAsa tathA anyAnya kaSToM athavA asuvidhAoM aura virodhiyoM tathA svArthiyoM ke kucakroM kI ora se sadaiva udAsIna raha kara, rAga aura dveSa se mukta Apa apane karttavya-patha para nirvikAra-bhAva se agrasara hote rahate the, aura apane ziSyasamudAya ko bhI etadartha prerita karate the| vRddhAvasthA tathA ghora-kaSTa-sahana ke kAraNa ApakA zarIra jIrNazIrNa ho gayA thA, kintu aApake Atmika teja kI vRddhi uttarottara hotI jAtI thii| ApakA joza yuvakoM ke joza ko bhI mAta karatA thaa| mAnApamAna kI ora kiMcinmAtra dhyAna na dekara, apane sukha aura duHkha se nirapekSa, avicala mana evaM anavarata parizrama dvArA aApane loka-hita ke lie jo satkArya evaM bhagIratha prayatna kie haiM, ve itihAsa meM svarNAkSaroM meM aMkita kie jAne yogya haiN| paMjAba, rAjasthAna evaM gujarAta ke jaina-samAja kI jo Apane mahAn sevA kI hai, vaha to kabhI bhulAe nahIM bhUlI jA sktii| Apake sthApita kie hue anekAneka vidyAlaya, gurukula, kAleja tathA anyAnya saMsthAeM jainasamAja va rASTra ko zrApakI anupama dena haiN| jaina-samAja va bhArata deza Apake RNa se kabhI uRNa nahIM ho skegaa| Apane aneka nava-yavakoM ko ucca zikSA prApta karane ke lie preraNA kI, aura sahAyatA dI, prAcIna jaina-graMtha-bhaMDAroM kI Page #392 -------------------------------------------------------------------------- ________________ bhArata kI eka mahAna vibhUti suvyavasthA evaM uttamottama grantha-prakAzana ke lie vyavasthA kii| loka-hita ke jisa kArya meM Apane hAtha DAlA, use uttama rUpa se pUrNa kiyA, jisa saMsthA para ApakI kRpA-dRSTi haI, usa saMsthA meM nava-jIvana saMcAra kara diyaa| Apake sadupadezoM ke kAraNa sahasroM manuSyoM meM kAyA-palaTa ho gayA. aura unhoMne durlabha nara-tana prApta karane kA vAstavika lAbha utthaayaa| yadyapi Apa eka saMpradAya ke prAcArya the, parantu ApameM sAmpradAyika saMkIrNatA kA sarvathA abhAva thaa| Apa pratyeka dharma evaM saMpradAya ke anuyAyI kA yathocita satkAra karate the aura usakI zaMkAoM kA samAdhAna apanI vilakSaNa tarka zailI dvArA kiyA karate the| aApake ujjvala cAritra, udAra svabhAva evaM alaukika pratibhA ke kAraNa ApakA samAdara pratyeka kSetra meM hotA thA, aura pratyeka saMpradAya athavA samudAya ke netA zrApa se parAmarza karane evaM patha-pradarzana ke lie milate rahate the| ApameM deza-bhakti kI bhAvanA pUrNa rUpa se bharI huI thI aura aApakA pratyeka kArya deza-hita kA vizAla dRSTi-koNa lie hue hotA thaa| zrApa sadaiva zuddha khAdI pahanate, aura janatA ko bhI sadaiva khAdI pahanane kA upadeza karate the| deza-hita ke pratyeka kArya meM Apa sadaiva agraNI rahate the, aura Apake sadupadezoM meM deza-bhakti kI pAvana dhArA avicchinna rUpa se pravAhita hotI rahatI thii| yadyapi ApakI nazvara deha Aja hamAre bIca meM nahIM hai, aura Apake nidhana ke kAraNa Aja hama saba apane Apako anAtha-sA anubhava kara rahe haiM, tathApi ApakI Adarza jIvanI, aApake sadupadeza, Apake divya bhaktipUrNa kAbya aura Apake agaNita kArya-kalApa eka mahAn prakAzastaMbha ke samAna hamAre tamasAvRta mAnasa-paTala ke ajJAnAndhakAra ko vidIrNa kara sumArga-pradarzana ke lie prastuta haiM, aura sadaiva prastuta rheNge| ApakI punIta smRti meM ApakA bhakta-samudAya pArthiva smAraka banavA rahA hai aura bhaviSya meM bhI banavAegA, tathApi Apake sarvottama smAraka to Apake niHsvArtha kAryakalApa hI haiN| ApakA vAstavika smAraka to taba banegA jaba hama aApake chor3e hue apUrNa kArya kI pUrti meM kaTibaddha hokara usakI pUrNAhuti meM yoga-dAna deNge| zAsana deva se prArthanA hai ki ve hameM ina mahAn yuga-vIra prAcArya ke pradarzita mArga para avicalita rUpa se calane kI subuddhi evaM zakti pradAna kareM, jisase ki hama svataMtra bhArata ke suyogya nAgarika kahalAne kI yogyatA prApta kara, sva-evaM para-hita-sAdhana meM samartha ho skeN| Page #393 -------------------------------------------------------------------------- ________________ cAturmAsa sthalodi kA vivaraNa 2 nArovAla,6 Radio siyAlakoTa) --- gujarAMvAlA ra jaMDiyAlA ra ladhiyAnA hoziyArapura 14ambAlA am- AcAryazrI vijayavallabhasUri pA ki stA na baDAta ---rAyakoTA ne mAlerakoTalA samAnA pA ~ i (r)bIkAnera rA ja sthA na pAlI uttara pradeza bhUtAna T - bIjomA sAdar3I, AsAma vidhya pradeza: pAkistAna % DI janAgaDa kA pUrva 21pAla dhanapara2322pATaNa mesANA ahamadAbA cAturmAsa sthala vi.saM.1643-2010 R627 vaDodarA bhoI madhya prAMta 177 1852,1664,1689,1666 2002,2003716530 1680(AcAryapada prApti)7 1657, 1663 164E, 16EE 71656,67EC1647,1654, 1658 1EEC@ 1650,196110 1662,2001 sa haidarAbAda P16659 1646,165571660 141648,651,1656,1678, 1664 71682161677,2000,20047 1645 - -- 168371675,1688,2005271976 71665, 1686,20067 1984 164327 16447 1674, 1660udadarU27 2666 229228 1967 166830 1671 1 2007 drA sa F (r)1672631668,1670, 1673, 1685,1661,2008,2006, 2010 u08686 272687 haidarAbAda AMdhra QUN - Page #394 -------------------------------------------------------------------------- ________________ zrAcArya vijayavallabhasUri smAraka graMtha lekha-saMgraha : hindI vibhAga saMpAdakaH pro. pRthvIrAja jaina, em. e., zAstrI Page #395 -------------------------------------------------------------------------- ________________ Page #396 -------------------------------------------------------------------------- ________________ zramaNa-beLagoLamAM candra giri ane indragirinI vacce, I.sa. 981-983 AsapAsa pratiSThita, gommaTezvara (bAhubalI)nI mahAkAya lavIracatiphe raTIsIvanal pratimA-ekaja zilAmAthI ghaDelI che.PU~cAI Azera 56 phuTa 6 iMca che. Page #397 -------------------------------------------------------------------------- ________________ Page #398 -------------------------------------------------------------------------- ________________ jaina purANa-kathA kA lAkSaNika svarUpa zrI vIrendrakumAra jaina sabase pahale purANa-kathA ke prakRta svarUpa z2arUrI hai| aura usake manovaijJAnika udgama para prakAza DAla denA manuSya apane vAstavika rUpa se tuSTa nhiiN| use anAdi kAla se uccatara aura sampUrNatara jIvana kI khoja rahI hai| isa khoja ne indriyagamya vastu-jagat kI sImA bhI lAMghI hai, aura manuSya ne lokottara aura 'divya ke sapane bhI dekhe haiN| sapane hI nahIM dekhe, apane una sapanoM ko apane raktAMzoM meM jIvita kara, apane hI mAMsa meM se usane prakAza kI una mUrtiyoM ko jIvanta bhI kiyA hai| jaba-jaba manuSya ke svapna ke usa 'parama sundara' ne rUpa grahaNa kiyA, vaha apane sarvAMgINa aizvarya kI aneka lIlAtroM ko mAnavIya mana para bahuta gaharA aMkita kara gyaa| usa parama puruSa yA parama nArI kA jo sthUla vyaktIkaraNa hotA hai, vaha apane Apa meM hI samApta nahIM hai| usa lIlA meM eka adhika gaharA aura sUkSma satya hotA hai, jo arUpa hotA hai| carmacakSu kI pakar3a meM vaha nahIM pAtA, para bodha ke dvArA vaha usa kAla ke manuSyoM kI anubhUti meM rama jAtA hai| yaha anubhUti mAnavI rakta meM samAviSTa hokara pIr3hI dara pIr3hI saMkramita hotI rahatI hai| vikAsa ke nava-navIna unmeSoM aura sapanoM se manuSya usa anubhUti ko saghanatara aura vipulatara banAtA jAtA hai, nAnA kAvyoM aura kalA-kRtiyoM meM use saMjotA hai aura antataH vahI anubhUti zreSThatara aura uccatara mAnavoM ke rUpa meM AvirbhUta hokara hameM AgAmI devatva kA AbhAsa de jAtI hai| hamAre vaijJAnika yuga ke 'supara maina' kI kalpanA ke mUla meM bhI uttarottara vikAsa kI yahI ajasra cetanA kAma kara rahI hai| manuSya ke bhItara apAra aizvarya kI sambhAvanAeM dina aura rAta hiloreM le rahI haiN| unheM vaha eka vAstavika aura sImita ghaTanA ke varNana ke rUpa meM nahIM aAMka sakatA, kyoMki vaha deza-kAla kI bAdhA se mukta asIma bhUmA kA pariNamana hai| isIse usa ananta saundarya ko vyakta hone ke liye kalpanA kA sahArA lenA par3atA hai| sarvakAla aura sarvadeza meM usI eka prANa-puruSa kI sattA vyApta hai| isIse manuSya kA mana saba jagaha samAna rUpa se kAma karatA hai aura yahI kAraNa hai ki jahAM bhI aura jaba bhI kisI lokottara, divyasattA ne janma liyA hai, to usane sarvatra mAnavI mana para apanI asAdhAraNatA kI prAyaH eka-sI chApa DAlI hai| isa taraha manuSya ke svapna ke vigata, aAgata aura anAgata zrAdarza puruSoM kI kathAoM ko eka lAkSaNika rUpa-sA mila gayA hai| kalpa-puruSa ke isI lAkSaNika rUpa ko bhinna-bhinna deza-kAla ke logoM ne aura unake kavi-manISiyoM ne nAnA raMgoM ke prakAza-sUtroM meM bAMdhA hai| svapna-puruSa aura svapna-nArI kI isa kalpanA-grAhya kathA ko hI hama purANa-kathA kaha sakate haiN| nire vAstava ke tathya se Upara uTha kara kathA jaba bhI bhAva-kalpanA ke divya loka meM calI gayI hai, tabhI vaha pugaNa-kathA bana gayI hai| apane mana kI sArI uddIpta aAzA, kAMkSA aura kAmanA se abhiSikta kara manuSya kI aneka pIr3hiyAM usI kalpa-puruSa kI kathA ke nava-navIna aura mahattara rUpoM ko duharAtI gayI haiN| manuSya kI kathA jaba bhI prakaTa sAmAnya ke dharAtala se uThakara sambhAvya Page #399 -------------------------------------------------------------------------- ________________ zrAcArya vijayavallabhasUri smAraka graMtha asAmAnya ke svapna-jagat meM calI gayI hai, tabhI vaha purANa-kathA ho gayI hai| isIse prAyaH ye kathAeM rUpaka, pratIka aura dRSTAnta ke rUpa meM hI pAI jAtI haiN| ve mAtra vAstavika ghaTanA kI kathA nahIM kahatIM, ve to binA kahe hI jIvana ke kaI nigUDha satyoM para aneka raMgoM kA prakAza DAla detI haiN| ___jaina purANoM meM bhI isa kalpa-puruSa yAnI manuSya ke parama kAmya aAdarza kI kathA ko hI lAkSaNika rUpa prApta huA hai| jainoM ke yahA~ ina parama puruSoM ko zalAkA puruSa kahA gayA hai| unake svarUpa, sAmarthya, lIlA aura carama prApti kI bhinna-bhinna koTiyoM ke anusAra unakI alaga-alaga lAkSaNika maryAdAeM kAyama kara dI gayI hai| __ jaina kavi-manISiyoM ne apane Adarza kI cUr3A para tIrthakara kI pratiSThA kI hai| tIrthakara vaha vyaktimattA hotI hai, jisameM sAre laukika aura alaukika aizvarya eka sAtha prakAzita hote haiN| daihika dRSTi se vaha asAmAnya bala vIrya, zaurya, vikrama-pratApa aura saundarya kA svAmI mAnA jAtA hai| usakI aMga-racanA kA bar3A hI vizada aura sArthaka varNana zAstroM meM milatA hai| zrAdi se anta taka bAla-rUpa kA salaunA aura nirdoSa mArdava usake mukha para aura kAyA meM virAjatA rahatA hai| zrAyuSya ke prabhAva se vaha avikSata rahatA hai, aura svayaM kAla bhI usakI deha kA ghAta nahIM kara sktaa| isIse use carama zarIrI kahA gayA hai| vaha loka kA aparAjita Aditya-puruSa yAnI pUSan hotA hai, jisameM sAre tattvoM kA sArabhUta teja, rasa aura zakti samAI rahatI hai| kisI pUrvajanma meM nikhila carAcara ke kalyANa kI kAmanA karane se vaha tIrthakara prakRti bAMdhatA hai| isIse jaba vaha tIrthakara hokara paidA hotA hai to loka meM sarvAMgINa abhyudaya prakaTa hotA hai| prANimAtra ke prANa eka avyAhata sukha se vyApta ho jAte haiN| tatkAlIna dharatI para vahI loka aura paraloka kI sArI siddhiyoM kA prakAzaka, vidhAtA aura netA hotA hai Adi se anta taka tIrthaMkara kI jIvana-lIlA bar3I kAvyamaya aura rocaka hai| aisA pratIta hotA hai ki mAnava kavi kI kalpanA kA sArabhUta madhu aura tejas usa rUpaka meM sAkAra huA hai| vaha mAnavoM aura devoM kI mahattvAkAMkSA kA carama rUpa hai| tIrthakara ke garbha meM Ane ke chaha mahIne pahale se paMca AzcaryoM kI vRSTi hone lagatI hai| Asa-pAsa ke pradezoM meM nirantara ratna-varSA hotI hai, nandana ke kalpa-vRkSoM se phUla barasate haiM, gaMdhodaka kI vRSTi hotI hai, aura AkAza meM duMdubhiyoM ke ghoSa ke sAtha deva jaya-jayakAra karate haiN| pRthvI apane bhItara ke samUce rasa se saMsAra ko nava-navIna sarjanoM se bhara detI hai| tIrthakara jisa rAta garbha meM Ate haiM, usa rAta unakI mAtA airAvata hAthI, vRSabha, siMha Adi ke solaha ' sapane dekhatI hai, jo usa AgAmI parama-puruSa kI aneka vibhUtiyoM ke pratIka hote haiN| tIrthakara ke janma ke samaya indra kA Asana kampAyamAna hotA hai, devaloka aura martyaloka meM aneka Azcarya ghaTita hote haiN| sabhI svargoM ke indra apanI devasabhAoM sahita antarikSa ko divya saMgIta se guMjita karate hue, loka meM prabhu ke janma kA utsava manAne Ate haiN| bar3e samAroha se zizu bhagavAn ko meru parvata para le jAkara unheM pAMDaka zilA para virAjamAna kiyA jAtA hai, phira devAMganAoM dvArA lAye hue kSIra-sAgara ke jala ke eka hajAra ATha kalazoM se unakA abhiSeka kiyA jAtA hai| kaI dinoM taka iMdrANiyAM aura deviyAM prabhu kI mAtA kI sevA meM niyukta rahatI haiN| isake uparAnta bhinna-bhinna tIrthaMkaroM ke prakaraNoM meM unake kumAra-kAla aura rAjyakAla kI viziSTa kathAeM varNita hotI hai| ........... kucha logoM kI mAnyatA ke anusAra caudaha / -saMpAdaka Page #400 -------------------------------------------------------------------------- ________________ jaina purANa kathA kA lAkSaNika svarUpa 3 dIrgha samaya taka vipula sukha bhoga ke sAtha rAjya karate-karate kisI eka dina acAnaka sAMsArika kSaNabhaMguratA para usakI dRSTi aTaka jAtI hai / sArA aihika sukha bhoga usakI dRSTi meM vinAzI aura heya jAna par3atA hai| deha, mahala aura saMsAra ke bandhana use asahya ho uThate haiN| saba kucha tyAga kara vaha cala par3ane ko udyata ho jAtA hai, tabhI lokAntika deva zrAkara usakI isa mAMgalika citta-vedanA kA abhinandana kara, usake vairAgya kA saMkIrtana karate haiN| jaba vaha narasiMha mahAbhiniSkramaNa ke lie udyata hotA hai, usa samaya saMsAra kI sArI vibhUtiyAM hAhAkAra kara uThatI haiM ki hAya, unakA ekameva samartha bhoktA bhI unheM tyAga kara calA jA rahA hai, aura use bAMdha kara pakar3a rakhane kI zakti unameM nahIM hai / indra Akara bar3e samAroha se prabhu kA dIkSA kalyANaka karatA hai| vaha mAnava-putra nirvasana' digambara hokara prakRti kI vijaya yAtrA para nikala par3atA hai / mahAvikaTa kAntAroM aura parvata pradezoM meM vaha dIrghakAla taka mauna samAdhi meM lIna ho rahatA hai| anAyAsa eka dina kaivalya ke prakAza se usakI AtmA ArapAra nirmala ho uThatI hai / tInoM kAla aura tInoM loka ke sAre pariNamana usake cetana meM hAtha kI rekhAoM se jhalaka uThate haiM / taba nirjana kI kandarA ko tyAga kara loka-puruSa apanA pAyA huA prakAza nikhila carAcara ke prAraNoM taka pahuMcAne ke liye loka meM lauTa AtA hai / indra aura devagaNa usake AsapAsa vizAla samayazaraNa kI racanA karate haiM / tIrthaMkara kI yaha dharmasabhA deza-dezAntaroM meM vihAra karatI hai / Age-Age dharmacaka calatA hai, dizAeM nava yugodaya aura navIna pariNamana ke prakAza se bhara jAtI haiN| dravya, kSetra, kAla aura bhAva ke anurUpa loka meM aneka kalyANakArI parivartana hote haiN| prabhu kI ajasra vANI se prANimAtra ke parama kalyANa kA upadeza nirantara bahatA rahatA hai| loka meM usa samaya pUrva maMgala aura Ananda vyApta ho jAtA hai| jIyoM ke vaira-mAtsarya, duHkha-viSAda mAno ekabAragI hI lupta ho jAte haiN| isa taraha aneka varSa dUra-dUra dezoM meM vihAra karake dharma kA cakra -vartana karate hue anAyAsa eka dina kisI jyotirmaya kSaNa meM prabhu kA parinirvANa ho jAtA hai| aisI bhavya aura divya hai tIrthaMkara kI jIvana-kathA / loka kA dUsarA pratApI zalAkA puruSa hotA hai cakravartI / cakravartI ke janma ke sAtha hI usake mahAprAsAda meM usakI niyoginI caudaha RddhiyoM aura siddhiyoM ke denevAle caudaha ratna prakaTa hote haiN| inhIM ratnoM meM se cakravartI kI sArI Adhibhautika aura daivI vibhUtiyAM prakaTa hotI haiN| vaha pUrva nidAna se hI SaTkhaMDa pRthvI ke vijetA hone kA niyoga lekara janma letA hai| pRthvI ke nAnA khaMDoM meM jahAM pIr3aka asuroM aura zoSaka rAjAoM ke atyAcAroM se loka-jana pIr3ita hote haiM, una saba kA nirdalana kara, dharatI para parama sukha, zAnti, kalyANa aura samatA kA dharma zAsana sthApita karane ke liye hI cakravartI avatarita hotA hai| jaba cakrI digvijaya ke liye jAtA hai, to usakA cakra-ratna Age-Age calatA huA usakA paMtha-saMdhAna karatA hai| yaha cakra ekabAragI hI dharma aura usakI sthApaka kalyANI zakti kA pratIka hotA hai| jaba sasAgarA pRthvI ke chaH khaMDoM ko jItakara cakrI apanI vijaya ke zikhara para garvonnata khar3A hotA hai, tabhI vRSabhAcala parvata para apanI vijaya kA mudrAlekha aMkita karane jAtA hai| para vahAM jAkara dekhatA hai ki vijaya ke usa zilAstambha para usase pahale aise asaMkhya cakrI apanI vijaya kI hastalipi AMka gaye haiM aura usa zilA para nAma likhane kI jagaha nahIM hai| usI kSaNa cakrI kA vijayAbhimAna cUrNa ho jAtA hai| vaha akiMcana bhAva se kisI pichale cakrI kA nAma miTA, apane hastAkSara kara detA hai aura samabhAva lekara apane rAja-nagara ko lauTa jAtA hai| taba apanI sArI zakti aura vibhUti prajA ke kalyANa ke liye utsarga kara detA hai aura 1. zvetAmbaroM ke anusAra vaha devadUSya vastra grahaNa karatA hai / - saMpAdaka Page #401 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha yoM apramatta bhAva se vaha dharma-zAsana kA saMcAlana karatA hai| isa kathA meM bar3e hI lAkSaNika DhaMga se bhautika sattA ke aMtima bindu ko, parama kalyANa ke chora meM grathita kara diyA gayA hai| zrAdi tIrthakara vRSabhadeva ke putra bharata aise hI cakravartI the, jinake nAma se isa deza kA nAma bhAratavarSa pdd'aa| isa taraha nArAyaNa, pratinArAyaNa, balibhadra, kAmadeva Adi paramatA kI kaI koTiyAM hotI haiM aura unake judA-judA vivaraNa haiN| ___jaina mAnyatA ke anusAra zrIkRSNa nArAyaNa the| ve niyoga se hI tIna khaMDa pRthvI ke adhIzvara ardhacakrI the| pUrNacakrI se ThIka prAdhe yAnI sAta ratna ardha-cakrI ke koSAgAra meM janma lete haiN| nArAyaNa pradhAnatayA karma-puruSa hotA hai| vaha loka meM laukika zaurya, pratApa aura aizvarya kA akelA prabhu hotA hai| usakI lIlA meM kautuka, kautuhala, zaurya, sammohana aura praNaya kA prAdhAnya hotA hai| lIlA-puruSottama kRSNa ke vyaktitva meM ina vRttiyoMkA prakAza pUrNatayA sAMgopAMga huA hai| trikhaMDa vijaya ke uparAnta usa karma-puruSa ke vibhava-svapna ko mUrta karane ke liye samudra meM devoM ne dvArikA racI thii| kRSNa ke cacere bhAI tIrthakara neminAtha ko kaivalya prApta hone para unhoMne apane samavazaraNa meM yaha bhaviSyavANI kI thI ki yAdava-putra dvaipAyana ke hAthoM hI dvArikA kA dahana hogA aura apane hI bhAI jaratkumAra ke hAthoM kRSNa kI mRtyu hogii| chappana karor3a yAdavoM kI bhRkuTiyAM Ter3hI ho gayI thIM usa smy| kumAra dvaipAyana usI kSaNa dIkSA lekara vahAM se cala diye aura jaratkumAra bhI isa pAtaka se bacane ke liye dUra dezAMtaroM meM cale gye| para usa akAMDa ko TAlane ke sAre nimitta vyartha hue aura tIrthakara kI vANI satya huii| yAdavoM ke apane hI krIDA-kautuka ne unakA zrAtmanAza kiyaa| aisI thI usa lIlA-yogI kI liilaa| dvArikA-dahana aura yadukula ke nAza ke bAda kRSNa uttara mathurA kI ora jAte hue eka jaMgala meM soye vizrAma le rahe the, bhAI balarAma unake liye jala lene gaye the| tabhI jaMgala meM nirvAsana lekara bhaTakatA jaratkumAra udhara zrA niklaa| hari ke paga-tala kI maNiko hiMsra pazu kI aAMkha jAna usane tIra claayaa| vaha nArAyaNa ke paga-tala kI prANa-maNi ko bIMdha gyaa| trikhaMDa pRthvI kA avijita prabhu aMtima kSaNa meM bhAI ko kSamA kara jJAnI bana gayA aura kisI aAgAmI bhava ke liye tIrthakara prakRti bAMdha kara tatkAla dehatyAga kara gyaa| . kRSNa ke putra pradyumna kAmakumAra the| kAmakumAra janma se hI kAmadeva kA rUpa lekara avatarita hotA hai aura carama zarIrI, aghAtya, tathA tadbhava mokSagAmI hotA hai| vaha svabhAva se hI bahuta lIlA-priya, kautukI aura sAhasI hotA hai| vaha romAMTika nAyaka kI pUrNatama kalpanA ko hamAre samakSa mUrtimAna karatA hai| hanumAna bhI kAmakumAra hI the| pradyumna ko zizu-vaya meM hI pUrvabhava ke vairI ne use eka pracaNDa zilA ke nIce dabA kara mAra denA cAhA thA, para carama zarIrI kAmadeva aghAtya thaa| usakA ghAta na ho sakA, prahAra ke tale bhI vaha krIr3A hI karatA rhaa| zizu hanumAna apanI mAM aMjanA ke hAtha se uchala kara vimAna meM se nIce kandarA meM jA gire the| parvata kI zilA TUka-TUka ho gayI para hanumAna kA bAla bAMkA na ho skaa| bAlaka muskarAtA huaA khelatA pAyA gyaa| . pradyumna ne apane pUrva niyoga ke caudaha varSa-vyApI svajana-bichoha meM kaI deza-dezAntaroM meM bhramaNa kara apanI zakti, pratibhA, zaurya aura saundarya se aneka siddhiyoM aura vidyAoM kA lAbha kiyA thaa| apanI yuvA bhauhoM ke mohaka darpa aura apane lalATa ke madhura teja se usa AvArA aura anajAna rAjaputra ne Page #402 -------------------------------------------------------------------------- ________________ jaina purANa-kathA kA lAkSaNika svarUpa anaginatI kula-kanyAoM aura loka kI zreSTha sundariyoM ke hRdaya jIte the| yahI hAla kRSNa ke pitA vasudeva kA bhI thaa| unake eka-eka nayana-vikSepa para sAre janapada kA ramaNItva pAgala aura mUJchita ho jAtA thaa| aisI nirAlI thI ina hari-vaMziyoM kI vaMzajAta mohinii| ina zalAkA puruSoM ke digvijaya, dezATana, samudra-yAtrA, sAhasika vANijya vyavasAya aura antataH brahma-sAdhanA kI bar3I hI sArthaka aura lAkSaNika kathAoM se jaina purANa ota-prota haiN| vastu aura ghaTanA mAtra ko dekhanevAlI sthUla aitihAsika dRSTi ko ina kathAoM meM zAyada hI kucha mila ske| inake marma ko samajhane ke liye paMDita javAharalAla jaisA mAnava itihAsa kA pAragAmI kavi draSTA caahiye| paMDita jI ne apanI 'DiskavarI oNpha iMDiyA' meM kahA hai ki: 'purANa, daMtakathA aura kalpa-kathA ko vAstavika ghaTanA ke rUpa meM na dekhakara yadi hama unheM gahare satyoM ke vAhaka rUpakoM ke rUpa meM dekheM to inameM anAdikAlIna mAnava sRSTi kA ananta aizvarya-koSa hameM prApta ho skegaa|" jaina vAGmaya meM aise rasa, zakti, tapa aura prakAza ke saMzliSTa rUpakoM kI apAra sampatti par3I hai| jijJAsutroM aura sarjakoM ko AmaMtraNa hai ki ve una ciMtAmaNiyoM kI grAbhA se apanI dRSTi ko pArasa bnaayeN| KAJAL Page #403 -------------------------------------------------------------------------- ________________ pAli-bhASA ke bauddha granthoM meM jaina dharma DA. gulAbacanda caudharI, em. e., pIec. DI. bhagavAn buddha ne apane sAre upadeza jisa janabhASA meM diye the usakA nAma mAgadhI thaa| mAgadhI meM buddhavacanoM yA uktiyoM ko pariyAya yA paliyAya kahA gayA hai| kAlAntara meM isI pariyAya-paliyAya se pAli zabda nikalA jisakA artha bhASA ke sAtha lagAne para hotA hai buddhavacanoM kI bhaassaa| bauddha grantha saMskRta meM bhI likhe gaye haiM para buddhavacanoM kA pratinidhitva karanevAlI bhASA pAlibhASA hI hai| jisa taraha buddha ne janabhASA meM upadeza diyA thA usI taraha bhagavAn mahAvIra ne bhI apane upadeza tatkAlIna janabhASA ardhamAgadhI meM diye the| donoM bhASAeM magadha meM bolI jAnevAlI mAgadhI ke hI rUpa haiN| donoM sampradAyoM ke netAoM ne eka hI kSetra meM vihAra kara apane upadeza diye, isalie una donoM ke zrAgama granthoM meM bhASA, bhAva, zailI evaM varNana Adi ke sAmya ko dekhakara isa bAta meM tanika bhI sandeha nahIM raha jAtA ki donoM mahApuruSa-mahAvIra aura buddha-samakAlIna the| pAli granthoM ke varNana se hameM yaha bhI mAlUma hotA hai ki ve donoM mahAtmA kabhI kabhI eka hI nagara, eka hI gAMva aura eka hI muhalle meM vihAra karate the, para isa bAta kA ullekha kisI bhI sampradAya ke grantha meM nahIM milatA ki donoM yugapuruSoM ne apane matabhedoM para Apasa meM vArtAlApa yA bahasa kI ho| hAM, isa bAta kI sUcanA jarUra milatI hai ki ina donoM ke ziSya tathA anuyAyivarga prAyaH eka dUsare ke pAsa AtejAte tathA zaMkAsamAdhAna va vAdavivAda karate the| jo ho, pAli granthoM ke par3hane se yaha spaSTataH vidita hotA hai ki bhagavAn buddha ne tathA unake samakAlIna ziSyoM ne jaina sampradAya kI anekoM bAtoM ko apanI A~khoM se dekhA thaa| ina A~khoM dekhe varNanoM se hameM jainoM ke itihAsa, unake dArzanika siddhAnta aura prAcAraviSayaka mAnyatAoM kA bahuta kucha parijJAna hotA hai| ina paMktiyoM dvArA ukta bAtoM ko dikhalAne kA kiJcit prayatna kiyA jaaygaa| itihAsa pAli granthoM meM jaina sampradAya kA nAma 'nigaNTha', 'niggaeTha' evaM 'nigandha' zrAtA hai, jise hama prAkRta meM nIyaeTha tathA saMskRta meM nirgrantha nAma se kahate haiN| ukta sampradAya ke pracAraka mahAtmA kA nAma nAtaputra va nATaputta rUpa se milatA hai jise hama prAkRta meM nAtaputta yA nAyaputta tathA saMskRta meM jJAtaputra nAma se kahate haiN| isa taraha nigaeTa sampradAya ke nAtaputta ko eka zabda se nigaNThanAtaputta kahA gayA hai| nigaNTha kA artha pAli granthoM meM bandhanarahita hai, jisakA Azaya hai, antaraMga aura bahiraMga parigraha se rhit| para nAtaputta zabda kI vyutpatti kA jJAna ukta granthoM se nahIM hotaa| hAM, jaina granthoM kI sahAyatA se hama yaha jAnate haiM ki mahAvIra kSatriyoM kI eka zAkhA 'jJAtR' =nAta =nAya meM utpanna hue the aura jisa taraha bauddha granthoM meM buddha ko zAkya vaMza meM utpanna hone ke kAraNa zAkyaputra kahA gayA hai usI taraha mahAvIra ko naatputt| sAmaJaphala zrAdi kucha sUtroM meM mahAvIra ko agnivezana (amivaizyAyana) nAma se sambodhita kiyA gayA hai para jaina granthoM ke dekhane se yaha mAlUma hotA hai ki yaha bAta galata hai| mahAvIra kA gotra kAzyapa thA para unake eka pramukha ziSya sudharmA kA gotra avazya agnivaizyAyana thaa| yahAM aisA pratIta hotA hai ki pAli-granthoM ke saMkalanakAla meM saMkalanakartAoM dvArA yaha viparyAsa kara diyA gayA hai| Page #404 -------------------------------------------------------------------------- ________________ pAli-bhASA ke bauddha granthoM meM jaina dharma pAli sUtroM meM jaina dharma ke anuyAyiyoM kA nigaNThaputta, nigaNTha tathA nigaNThasAvaka zabda se ullekha kiyA gayA hai / usa sampradAya ke mahilAvarga ke lie bhI nigarAThI' zabda AyA hai| katipaya bauddha sUtroM meM buddhakAlIna chaha anya tairthikoM kA paramparAgata DhaMga se varNana milatA hai| usameM nAtaputta kA nAma bhI zAmila kiyA gayA hai / una saba ke nAma ke sAtha nimnalikhita vizeSaNa lagAye jAte haiM: "saMghI ceva gaNI ca, gaNAcariyo, Ato, yasasvI, titthakaro, sAdhusammato bahujanassa, rasaJjU, cirapabbajito, addhagato, vayo anuppatto2 " arthAt saMghasvAmI, gaNAdhyakSa, gaNAcArya, jJAnI, yazasvI, tIthekara, bahuta logoM se saMmAnita, anubhavI, cirakAla kA sAdhu, vayovRddha / inameM 'addhagato' aura vayo anupatto, ina do vizeSaNoM se kucha vidvAnoM kA anumAna hai ki anya tairthikoM ke samAna mahAvIra bhI buddha se Ayu meM bar3e the aura usa samaya taka kAphI vRddha the| sAtha hI unakA yaha anumAna hai ki dIghanikAya ke saMgIti paryAya evaM pAsAdika suttoM va majjhimanikAya ke sAmagAmasutta ke kathanAnusAra mahAvIra kA nirvANa bhI buddha se pahale huaA thA; para isa saMbaMdha meM itanA hI kahanA hai ki jarmana vidvAn pro. yAkobI ne yaha siddha kara diyA hai ki mahAvIra kA nirvANa buddha ke nirvANa ke pIche huA hai| una ke matAnusAra vajji-licchiviyoM kA ajAtazatru kuNika ke sAtha jo yuddha huA thA vaha buddha ke nirvANa ke bAda aura mahAvIra ke jIvanakAla meM huA thA / yadyapi vajji aura licchivI gaNoM kA varNana donoM sampradAya ke granthoM meM milatA hai para tathokta yuddha kA varNana kevala jainAgamoM meM hI milatA hai, bauddhAgamoM meM nhiiN| itanA hI nahIM, ina donoM mahApuruSoM kI Ayu ko dekhane se yaha mAlUma hotA hai ki mahAvIra buddha se Ayu meM choTe the| buddha nirvANa ke samaya 80 varSa ke the jabaki mahAvIra 72 varSa ke|| sAtha hI eka aura bAta yaha hai ki mahAvIra dvArA svataMtra rUpa se dharmopadeza prArambha karane ke pahale hI buddha ne apanA dharmamArga sthApita karanA zurU kara diyA thaa| jo ho, para ukta aneka vizeSaNoM meM anta ke do vizeSaNa-addhagato vayo anuppatto-pAlisUtroM meM bhI sandeha kI dRSTi se dekhe gaye haiM aura Azcarya hai ki kucha sUtroM-mahAsakuladAyI (ma. ni.) tathA sabhiyasutta (suttaniyAta) meM ye do vizeSaNa nahIM pAye jAte / nigaNTha nAtaputtake sAtha anya vizeSaNoM kA samarthana jaina AgamoM se bhalIbhAMti hotA hai| upAli sutta ke nigaeTha, nigaeThI zabda se mAlUma hotA hai ki mahAvIra ke saMgha meM striyoM kI bhI pravrajyA hotI thii| bhagavAn mahAvIra ke nirvANa ko sUcita karane vAle katipaya tathokta pAlisUtroM meM likhA hai ki "jisa samaya nigaNTha-nAtaputta kI mRtyu pAvA meM huI thI, usa samaya nigaNThoM meM phUTa hone lagI thI, do pakSa ho gaye the...eka dUsare ko vacana rUpI bANoM se bedhane lage, mAno nigaeThoM meM vadha (yuddha) ho rahA thA, nigaNTha nAtaputta ke jo zvetavastradhArI gRhastha ziSya the, ve bhI nigaNTha ke vaise durAkhyAta, duSpravedita, apratiSThita, Azrayarahita dharma meM anyamanaska ho khinna aura virakta ho rahe the|" isa varNana se yaha mAlUma hotA hai ki mahAvIra kI mRtyu pAvA meM huI thI tathA unake bAda hI saMghabheda hone lagA thaa| isa kathana meM bhagavAn mahAvIra kA nirvANa pAvA meM honA to jainAgamoM se samarthita hai| yaha pAvA jaina-bauddha AgamoM ke anusAra malloM kI pAvA thI jo ki vartamAna gorakhapura jile meM anumAnita hai| para saMghabheda kI bAta usa prArambhika kAla meM jaina granthoM se samarthita nahIM hotii| jaina mAnyatA ke anusAra bhagavAn mahAvIra ke nirvANa ke do 1. majjhimanikAya, upAlisutta / 2. dIghanikAya, saamnyphlsutt| 3. vIrasaMvat aura jaina kAlagaNanA, bhAratIya vidyA, siMdhIsmAraka, pRSTha 177 / 4. dIghanikAya, saMgItiparyAya evaM pAsAdika sutta; majjhimanikAya, sAmagAmasutta / Page #405 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha DhAI sau varSa bAda kucha kAraNoM se saMghabheda huA thaa| aisA mAlUma hotA hai ki mahAvIra ke nirvANa kI ghaTanA ke samAna hI yaha ghaTanA ukta sUtroM meM yA to nirAdhAra DhaMga se jor3a dI gaI yA piTakoM ke saMkalana kAla meM zvetAmbara-digambara saMghabheda kI ghaTanA ko pIche se viparyAsa. rUpa meM lA diyA gyaa| ukta kathana meM gRhastha ziSyoM kA zvetavastradhArI vizeSaNa sUcita karatA hai ki zvetAmbara sAdhuoM ko bhUla se gRhastha ke rUpa meM samajha liyA gayA hai; para isa ullekha se itanA to mAnanA par3egA ki pAli ke grantha jainoM ke saMghabheda se paricita the, cAhe vaha pahale huA ho yA piiche|| pAli granthoM se yaha bhI sUcita hotA hai ki bhagavAna mahAvIra aura unake anuyAyiyoM ke vihAra kSetra aMga, magadha, kAzI, kozala tathA vajji, licchivi evaM malloM ke gaNarAjya the| rAjagRha, nAlandA, vaizAlI, pAvA aura zrAvastI meM jaina loga pradhAna rUpa se rahate the tathA vaizAlI ke licchivi jaina dharma ke prabala samarthaka the| ____majjhimanikAya aura aMguttara nikAya ke katipaya sUtroM meM likhA hai ki "nigaNTha loga mahAvIra ko sarvajJa, sarvadarzI, aparimita jJAna evaM darzana se yukta, calatephirate, khar3e rahate, sote, jAgate, aparizeSa jJAnadarzana se yukta mAnate the'" / yaha kathana jainAgamoM se samarthita hai aura jaina mAnyatA isa ke anurUpa hai| yahAM aparizeSa jJAnadarzana jainAgamoM ke kevalajJAna aura kevaladarzana ko sUcita karatA hai| sarvajJatA ke sambaMdha meM bhaga0 buddha kA yaha mata thA ki ve na to svayaM sarvajJa hone kA dAvA karate the aura na dUsaroM ko hI vaisA mAnate the| sandakasuttara meM unake ziSya Ananda ne sarvajJatA kA isa prakAra parihAsa kiyA hai : eka zAstrasarvajJa, sarvadarzI, azeSa jJAnadarzana vAlA hone kA dAvA karatA hai, to bhI vaha sUne ghara meM jAtA hai, vahAM bhikSA bhI nahIM pAtA, kukkura bhI kATa khAtA hai, sarvajJa hone para bhI strI, puruSoM ke nAma gotra pUchatA hai, grAma nigama kA nAma aura rAstA pUchatA hai, 'Apa sarvajJa hokara yaha kyoM pUchate haiM' yaha kahe jAne para kahatA hai ki sUne ghara meM jAnA vihita thA isalie gaye, bhikSA milanI vihita na thI, isalie na milI, kukkura kA kATanA vihita thA isalie usane kATA aadi| yaha AlocanA hameM sUcita karatI hai ki usa samaya tathokta sarvajJatA kI mAnyatA ke sAtha sAtha usakI kharI AlocanA bhI hone lagI thii| darzana bhagavAn mahAvIra kI dArzanikatA kI pRSThabhUmi kriyAvAda (karmavAda) thaa| vinayapiTaka ke mahAvagga grantha meM siMhasenApati ke prasaMga meM tathA aMguttara nikAya meM nigaNThamata ko kiriyAvAda (kriyAvAda) nAma se kahA gayA hai| isa vAda kA artha hai "sukha-dukhaM sayaM kata" arthAt sukhaduHkha kA kartA jIva svayaM hai| sUtrakRtAGga meM yahI bAta yoM kahI gaI hai " sayaM kaDaMca dukkhaM nANNakaDam " arthAt jIva svayaM kiye gaye sukhaduHkha kA kartA evaM bhoktA hai, isake sukhaduHkha kA vidhAtA aura koI nhiiN| kriyAvAda kI isa nigaNTha mAnyatA ko majjhima nikAya ke devadahasutta meM acchI taraha rakhA gayA hai: yaha puruSa pudgala jo kucha bhI sukhaduHkha yA aduHkha asukha anubhava karatA hai vaha saba pahale (puruSa-pUrva) kiye gaye karmoM ke kAraNa hii| ina purAne karmoM kA tapasyA dvArA anta karane se tathA naye karmoM ko na karane se, bhaviSya meM vipAka rahita 1. cUla dukkhandhasutta, cUlasakuladAyisutta; aMguttaranikAya III pR. 74, IV, pR. 428 / 2. majjhimanikAya, 76 / 3. bhAga 4, pRSTha 180-181 / 4. aMguttara nikAya, bhAga 3, pR. 440 / 5. 1. 12. III Page #406 -------------------------------------------------------------------------- ________________ pAli-bhASA ke bauddha granthoM meM jaina dharma anAzrava hotA hai| vipAka rahita hone se karmakSaya, karmakSaya se duHkhakSaya aura duHkhakSaya se vedanAkSaya aura vedanAkSaya se sabhI duHkha jINe ho jAte haiN|" __yahAM bhagavAn mahAvIra ne AdhyAtmika zuddhi ke lie tapasyA kA pratipAdana kiyaa| isa dRSTikoNa se nirgrantha sAdhu kaThora tapazcaraNa karate haiN| para buddha ne isa tapasyA kI AlocanA karate hue kahA hai ki tumhArI sAdhanA yA tapomArga vyartha hai, yadi tuma yaha nahIM jAnate ki hama kaise the kaise haiM, kauna kauna se pApa kiye haiM; kitane pApa naSTa ho gaye, kitane aura naSTa hone haiM; kaba inase chaTakArA mila jAyagA aadi| nirgrantha tapasyA kI aisI hI AlocanAeM pAlI granthoM meM kaI sthAnoM meM dekhane meM AtI haiN| parantu ina aAlocanAoM meM, mAlUma hotA hai, buddha ne nirgrantha tapasyA kI antarAtmA kI AlocanA na kara kevala usake ugra bAhya rUpa kI hI AlocanA kI hai| nirgrantha paramparA kI mAnyatA hai ki kAyakleza yA tapasyA citta ke maloM ko haTAkara AdhyAtmika zuddhi ke lie hai| yadi usase yaha kAma nahIM hotA to vaha vyartha hai| isa dRSTi se buddha kI AlocanA aura jaina mAnyatA meM koI tAttvika antara nahIM raha jaataa| - bhaga0 mahAvIra ne kriyAvAda kI sthApanA meM yaha ghoSita kiyA ki isa saMsAra meM prANiyoM kA jIvana aMzataH bhAgya (pUrvajanmakRta karmoM) para aura kucha mAnavIya prayatnoM (ihajanmakRta) para nirbhara hai| isa taraha niyayAniyayaM (niyatAniyataM) siddhAnta kI sthApanA kara tatkAlIna anya kriyAvAdiyoM se apanA spaSTa matabheda prakaTa kiyaa| unhoMne batalAyA ki pUrvajanmakRta karmoM ke adhIna ho hamane kaise bhavabhramaNa kiyA aura kaise aba kara rahe haiN| bhaga0 buddha bhI kriyAvAdI the para unakA siddhAnta thA ki hama hetu prabhava haiM aura hetuoM (pratItya samutpAda) ke kAraNa cakkara kATa rahe haiN| . ina donoM kriyAvAdiyoM ke matabheda ko dUsare zabdoM meM yoM kahA jA sakatA hai ki mahAvIra antaraMga aura bahiraMga donoM zaktiyoM ko mAnakara calate haiM, buddha kevala antaraMga zakti arthAt mana (manopubbaMgamA dhammA) para calate haiN| eka ne bahiraMga kAya-karma (daNDa) vacana-karma (daNDa) aura antaraMga manaHkarma (daNDa) ko bandhana rUpa se pratipAdita kiyA hai to dUsare ne kevala antaraMga mana ko hI anarthakara batalAyA hai| majhimanikAya ke upAlisutta meM yahI carcA uThAI gaI hai ki nigaNTha nAtaputta kAya, vacana aura mana rUpa se tIna daNDa mAnate haiM jaba ki buddha ne kAya, vacana aura mana ko tIna karma mAnA hai; para ina donoM ke matoM kI uktasUtra meM AlocanA karate hue yaha dikhalAyA gayA hai ki mahAvIra kAyadaNDa ko mahApApavAlA mAnate haiM jaba ki buddha manaHkarma ko| isa prasaMga meM daNDa aura karma kA eka hI artha samajhanA cAhiye, parantu mahAvIra ke mata meM kAyadaNDa ko hI sabakucha batalAkara use galata DhaMga se upasthita kiyA gayA hai| upAlisUtra meM yadi hama buddha aura upAli ke bIca hue samvAda ko sUkSmarIti se par3heM, to mahAvIra kI mAnyatA kA yathArtha rUpa samajha sakate haiM: "buddha : 'caturyAma saMvara se saMvRta nigaNTha pAte jAte bahuta choTe choTe prANisamudAya ko mAratA hai| he gRhapati! nigaeThanAtaputta inakA kyA phala batalAte haiN|" upAli: "bhante, anajAna (asaMcetanika) ko nigaNThanAtaputta mahAdoSa nahIM mAnate, jAnakara kiye gaye karma ko hI pApa mAnate haiN|" isa sevAda se yaha niSkarSa nikAlanA sarala hai ki manaHpUrvaka (jAnakara) kiyA gayA karma hI pApakara hai| mahAvIra kA yaha siddhAnta ki manaHkarma aura kAyakarma donoM samAna rUpa se pApajanaka haiM, majjhimanikAya ke mahAsaccakasutta se bhalIbhAnti samarthita hotA hai| uktasUtra meM nigarAThaputta saccaka zrAjIvaka aura buddha ke mata kI zrAlocanA karate hue kahatA hai ki AjIvaka to kAyika bhAvanA meM tatpara ho vicaratA hai, citta 1. majjhimanikAya, cUladukkhakkhandha evaM devadahasutta / ' 2. mahAvagga, sAriputta-moggalAna pravrajyA / Page #407 -------------------------------------------------------------------------- ________________ 10 zrAcArya vijayavallabhasUri smAraka graMtha kI bhAvanA meM nahIM, aura buddha citta kI bhAvanA meM lagA rahatA hai, kAyika bhAvanA meM nahIM / ukta AlocanA se mahAvIra ke mata kA niSkarSa nikAlanA koI kaThina nahIM / mahAvIra ke mata meM 'kAyanvayaM cittaM hoti, cittanvayo kAyo hoti' arthAt kAya aura mana donoM kI bhAvanA se mukti mila sakatI hai na ki kevala kAya yA kevala mana kI bhAvanA se / isI taraha pApa bhI donoM ke saMyoga se hogaa| isase hama yaha acchI taraha samajha sakate haiM ki mana aura kAya kI dvandvAtmaka kriyA para niyaMtraNa karane ke lie mahAvIra ne tapasyA ke AdhAra ko kAyamanovijJAnAtmaka banAyA aura manosaMvara tathA kAyakleza ko apane dharma meM mahattva diyaa| unakA kahanA thA ki : puruSa jina sukhaduHkhoM kA anubhava karatA hai vaha satra pUrvajanma meM kiye karma ke kAraNa hI, use kar3avI duSkara tapasyA se naSTa karo aura jo ba yahAM vacana mana ko saMvRta kara karma karoge to bhaviSya meM pApa na hoNge| isa taraha purAne karmoM kA tapasyA se nta karane para aura navIna karmoM ko na karane se bhaviSya meM zrAzrava na hogA aura zrAzrava na hone se karmoM kA aura karmoM ke kSaya hone se duHkhoM kA nAza tathA duHkhoM ke nAza se vedanA kA nAza aura vedanA ke nAza se satra pApa jIrNa ho jaayeNge'| unakA dUsarA kathana thA ki pUrva janmameM kiye gaye pApakarma yadi vipakvaphalavAle hoMge to unake kAraNa du:kha vedanIya zrAzrava zrAte raheMge jinakA janmAntara meM phala milegA / unakA upadeza thA ki sukha se sukha nahIM pAyA jA sakatA, duHkha se hI sukha mila sakatA hai| yadi sukha se sukha mila sake to rAjA zreNika bhI use pA sakatA hai| pAli ke suttoM se mahAvIra ke kriyAvAda ke atirikta unake jJAnavAda kA bhI thor3A saMketa milatA hai| saMyuttanikAya ke cittasaMyutta meM apanA abhimata prakaTa karate hue mahAvIra ne kahA hai ki: "saddhAya kho gahapati jANaM eva paNItataraM" arthAt zraddhA se bar3hakara kahIM jJAna hai| yaha kathana jaina granthoM se milatA hai| jaina darzana meM jJAna ko svaparaprakAzaka mAnA gayA hai aura use 'samyagjJAnaM pramANaM' ke rUpa meM bhI svIkRta kiyA hai| zrAcAramArga pAli granthoM se hameM jaina zrAvakoM evaM muniyoM ke cAcAraviSayaka niyamoM kI bhI thor3I bahuta jAnakArI hotI hai| ina varNanoM se mAlUma hotA hai ki nirgrantha sampradAya ke niyamoM kA eka vyavasthita rUpa thA jinakA pAlana usa samaya eka viziSTa varga ke loga karate the| itanA hI nahIM, bhaga0 buddha ne buddhatvaprApti ke pahale jina sAdhanA mArgoM aura niyamoM kA pAlana kara tyAga kiyA thA, unameM kucha aise the jo nirgrantha sampradAya meM taba pracalita the aura Aja bhI pAlana kiye jAte haiN| udAharaNa ke lie majjhimanikAya ke mahAsIhanAda ko hI leN| isa sUtra meM acelaka sampradAya ke rUpa meM jaina muniyoM ke kucha zrAcAroM kA varNana milatA hai / yadyapi pAli granthoM meM acelaka (vastrarahita) kA artha AjIvaka sampradAya hI liyA gayA hai para jainAgamoM ko dekhane se mAlUma hotA hai ki acelaka nirgranthasampradAya meM bhI the / svayaM mahAvIra vastrarahita ( na ) the / zrAjIvaka bhI nama rahate the| pro. yAkobI ne pAli granthoM meM varNita zrAjIvakoM ke zrAcAroM se jainAcAroM kI samAnatA tathA jainAgamoM meM varNita mahAvIra aura zrAjIvaka netA makkhalI gozAla kA 6 varSoM taka nirantara sAhacarya dekhakara yaha niSkarSa nikAlA hai ki AjIvaka aura nirgrantha zrApasa meM eka dUsare se avazya prabhAvita hue haiN| jainoM kI mAnyatA hai ki bhaga0 mahAvIra ke pahale jaina paramparA ke pratiSThApaka bhaga0 pArzvanAtha ho gaye haiM 1. cUla dukkhakkhandhasutta / 2. aMguttaranikAya, catukkanipAta, 165 sutta / 3. cUladukkhakkhandhasutta / Page #408 -------------------------------------------------------------------------- ________________ pAli bhASA ke bauddha granthoM meM jaina dharma 11 jinake calAye zrAcAravicAra ke niyama usa samaya zrAjIvakoM, nirgranthoM aura buddha ke sAmane the| jo ho, para mahAsIhanAda aura mahAsaccaka sUtroM meM acelakoM ke nAma se jina zrAcAroM kA varNana diyA gayA hai ve hI zrAcAra ariga, dazavaikAlika zrAdi sUtroM meM nirgranthoM ke pracAra ke rUpa meM varNita haiN| una sUtroM meM unakA varNana saMkSepa meM yoM hai: "acelaka rahanA, muktAcAra honA (snAna, dAtuna nahIM karanA, khar3e hokara bhojana karanA ), hAtha cATakara khAnA, Aiye bhadanta ! khar3e rahiye bhadanta ! aisA koI kahe to use sunA anasunA kara denA, sAmane lAkara dI huI bhikSA kA, apane uddezya se banAI huI bhikSA kA aura diye gaye nimantraNa kA asvIkAra jisa bartana meM rasoI pakI ho, usameM sIdhI dI gaI bhikSA kA tathA khala Adi meM se dI gaI bhikSA kA asvIkAra, bhojana karate hue do meM se uThakara eka ke dvArA dI jAne vAlI bhikSA kA, garbhiNI strI ke dvArA dI huI bhikSA kA aura puruSoM ke sAtha ekAnta meM sthita strI ke dvArA dI jAne vAlI bhikSA kA asvIkAra,.. kabhI eka ghara se eka kaura, kabhI do ghara se do kaura zrAdi bhikSA lenA, to kabhI eka upavAsa, kabhI do upavAsa Adi karate hue pandraha upavAsa karanA, dAr3hI-mUMchoM kA luMcana karanA, khar3e hokara aura ukkaDu zrAsana para baiThakara tapa karanA, snAna kA sarvathA tyAga karake zarIra para mala dhAraNa karanA, itanI sAvadhAnI se jAnAnA ki jala ke yA anya kisI sUkSma jantu kA ghAta na ho, kar3I ThaMDa meM khar3e rahanA Adi Adi / " tapasyA jaina sAdhu jIvana kA mukhya aMga thaa| usake kAraNa jainamuni dIghatapassI jaisA nAma bhI pAte the| ve loga tapasyA kA zrAcaraNa prAyaH khar3e hokara ( ubbhaTTako ), zrAsana chor3akara ( zrAsana parikkhitto ) karate the| vaha tapasyA bar3I duHkhakara, tIvra ( tippA ) evaM kar3avI (kaTukA) hotI thI / ' caturyAmasaMvara : dIghanikAya ke sAmaJJaphalasUtra meM nigaNThanAthaputta ko caturyAmasaMvara se saMvRta likhA hai| vahAM caturyAma saMvara kA artha diyA gayA hai-- saba prakAra ke pAnI se saMvRta (sabbavArivArito) sabhI pApoM se nivRta (sabbavAriyatto) sabhI pApoM kI zuddhi hone se saMvRta (sabbAvAri dhuto) sabhI pApa hAni se sukha anubhava karane vAlA -- sabbavAri puTTho / pAli kA yaha caturyAma saMvara hameM jainAgamoM ke cAujjAma (caturyAma) kI yAda dilAtA hai jisakA artha hotA hai cAra vrata - ahiMsA, satya, acaurya aura aparigraha | ina caturyAmoM ko, jainAgamoM ke anusAra, , upadeza dene vAle bhaga0 pArzvanAtha the jo ki bhaga0 mahAvIra se 250 varSa pahale hue the / mahAvIra ne ina cAra yAmoM meM eka aura yAma - brahmacaryavrata- milAkara paJcayAma arthAt paJcamahAvratoM kI sthApanA kI / para ukta pAli sUtra meM caturyAma saMvara kA jo artha diyA gayA hai vaha ekadama bhrAnta evaM aspaSTa hai / nirgrantha paramparA ke yathArtha caturyAma saMvara se bhaga0 buddha yA unakI samakAlIna ziSyamaNDalI acchI taraha paricita na rahI ho so bAta nahIM / majjhima nikAya ke cUlasakuladAyi evaM saMyuttanikAya ke gAmiNi saMyutta ke AThaveM sUtra se mAlUma hotA hai ki prANAtipAta ( hiMsA), adinnAdAna (corI), kAmesu micchAcAra (brahmacarya), musAvAda (asatya) se virakta honekA upadeza bhagavAn mahAvIra sadA dete the| tathApi ina sUtroM meM una bAtoM kA caturyAmasaMvara nAma se ullekha nahIM kiyA gyaa| bauddhaparamparA meM nirgranthaparamparA ke ina caturyAma yA paJcayAmoM kA eka rUpAntara paJcazIla evaM dazazIla ke rUpa meM pratipAdana kiyA gayA hai tathA ve uvata nAma se hI vahAM samajhe gaye haiN| mahAvIra aura buddha ke samaya ke caturyAma saMvara ko bauddha bhikSu jAnate avazya the para pIche usake arthasUcaka tattvoM kA apane granthoM meM nAmAntara dekha jaina paramparA ke artha ko bhUla gaye / mAlUma hotA hai ki pIche jaba pAlipiTakoM kA saMkalana huA to usa samaya caturyAma saMvara kA artha dene kI AvazyakatA par3I aura kisI bauddha bhikSu ne apanI kalpanA se ukta artha kI yojanA kara dii| jo ho, para caturyAma kA ThIka artha vahAM nahIM diyA gyaa| kucha vidvAnoM kI mAnyatA hai ki mahAvIra kI ahiMsA kI 1. majjhimanikAya, cUladukkhavakhandharAtta Page #409 -------------------------------------------------------------------------- ________________ 12 prAcArya vijayavallabhasUri smAraka graMtha caramasAdhanA ko dRSTi meM rakhakara hI caturyAma kA pAlisUtroM meM ukta artha pratipAdita kiyA gayA hai| saba prakAra ke pAnI ke tyAga kA sIdhA artha yaha hai ki jaina loga ThaMDe pAnI meM jIva mAnate haiM aura usakA prAzuka banAkara hI upayoga karate haiN| jaina muni aprAzuka ThaMDApAnI nahIM le skte| isa AcaraNa se pAli grantha acchItaraha paricita haiN| upAlisutta meM spaSTa likhA hai mahAvIra 'sItodakapaTikkhitto' (ThaNDepAnI kA tyAgI) 'uNhodaka paTisevI' (uSNa jala lene vAle) the| jaina zrAvakoM ke kucha vrata ___ aMguttara nikAya ke tRtIya nidAna ke 70 veM sUtra meM nigarAThopasatha nAma se jo varNana diyA gayA hai usase hameM jaina zrAvakoM ke dikhata aura pauSadha bratoM kA paricaya milatA hai| ukta sUtra meM bhaga0 buddha ne vizAkhA nAma kI upAsikA ke lie gopAlaka-uposatha aura nigaNTha uposatha kA parihAsa karate hue, Arya uposatha kA upadeza diyA hai| nigaNTha uposatha kA varNana isa prakAra hai: he vizAkhe! zramaNoM kI eka jAti hai jise nigaNTha kahate haiN| ve loga apane zrAvakoM ko bulAkara kahate haiM ki "pratyeka dizA meM itane yojana se Age jo prANI haiM unakA daNDa-hiMsaka vyaapaar--chodd'o| dekho vizAkhe! ve nirgrantha zrAvaka amuka amuka yojana ke bAda na jAne kA nizcaya karate haiM aura utane yojana ke bAda prANiyoM kI hiMsA kA tyAga karate haiM tathA sAtha hI ve maryAdita yojana ke bhItara pAne vAle prANiyoM kI hiMsA kA tyAga nahIM karate, isase ve prANAtipAta se nahIM bacate haiN|" bhaga0 buddha ke ina vacanoM meM jaina zrAvakoM ke 12 vratoM meM se prathama guNavrata-divrata-ko pahicAnanA kaThina nahIM hai| digvata kA artha hai pUrva, uttara, dakkhina, pacchima kI dizAoM meM yojanoM kA pramANa karake usase Age dizAtroM aura vidizAoM meM na jaanaa| isase zrAvaka apane alpa icchA nAma ke guNa kI vRddhi karatA hai| usI prasaMga meM Age kahA gayA hai| ve loga uposatha ke dina (tadaha uposathe) zrAvakoM se isa taraha kahate haiM ki "he bhAiyo! tuma saba kapar3oM kA tyAga kara aisA kaho ki maiM kisI kA nahIM hU~ aura merA koI nahIM hai ityaadi| para yaha kahane vAle yaha nizcaya rUpa se jAnate haiM ki amuka mere mAtApitA haiM, amuka merA putra, strI, svAmI evaM dAsa hai| para ye isa taraha jAnate hue bhI jaba yaha kahate haiM ki maiM kisI kA nahIM hUM aura merA koI nahIM hai, to ve avazya jhUTha bolate haiN|" ina zabdoM meM jaina gRhastha ke bAraha vratoM meM se dvitIya zikSAvrata-pauSadha-kA ullekha milatA hai| jaina graMthoM meM yaha pauSadhavata uttama, madhyama aura jaghanya tIna prakAra se kahA gayA hai| uttama pauSadha vaha hai jisameM jaina zrAvaka saba prakAra ke AhAra kA tyAga kara maryAdita samaya ke lie vastra, alaMkAra, kuTumba se sambandha Adi kA tyAga kara detA hai| madhyama uposatha meM yadyapi vidhi pUrvavat hI rahatI hai para zrAvaka usadina jalamAtra grahaNa karatA hai| jaghanya pauSadha meM zrAhAra bhI grahaNa karatA hai| isa jaghanya uposatha ko hama ukta prasaMga meM hI parihAsa ke DhaMga se varNana kiye gaye gopAlaka uposatha ke rUpa meM pahacAna sakate haiM: "he vizAkhe! jaise sAyaMkAla gvAle gAyoM ko carAkara unake mAlikoM ko vApasa sauMpate haiM taba kahate haiM ki Aja amuka jagaha meM gAyeM carI, amuka jagaha meM pAnI piyA aura kala amuka amuka sthAna meM careMgI aura pAnI piyeNgii...aadi| vaise hI jo loga uposatha lekara khAnapAna kI carcA karate haiM ve aAja hamane amuka khAyA, amuka piyA aura amuka khAyeMge, amuka pAna kareMge, aisI carcA karane vAloM kA uposatha gopAlaka uposatha hai|" isa taraha bauddha granthoM meM vikharI huI sAmagrI ko jaina granthoM se tulanA kara tatkAlIna jaina dharma kA rUpa acchI taraha jAnA jA sakatA hai| Page #410 -------------------------------------------------------------------------- ________________ pippala gaccha gurvAvali zrI bhaMvaralAlajI nAhaTA madhyakAlIna jaina itihAsa ke sAdhanoM meM paTTAvaliyoM-gurvAvaliyoM Adi kA bhI mahattvapUrNa sthAna hai| jainadharma ke pracAraka AcAryoM kI paraMparA aneka zAkhAoM meM vibhakta ho gii| phalataH jaina gacchoM kI saMkhyA sau se adhika pAI jAtI hai| pippalagaccha unhIM meM se eka hai jisake prAcAryoM kI nAmAvali sambandhI kaI racanAe~ guru stuti, guru vivAhalau, guru nuM dhUla, guru mAla, Adi pAI jAtI haiN| isa gaccha kI paTTAvali vistAra se prApta nahIM huI, ataH jaisA cAhie isa gaccha kA itivRtta prApta nahIM hotA aura na hI prApta racanAoM meM prAcAryoM kA samaya Adi hI diyA huA hai| maiM ye racanAe~ kucha varSa pUrva eka prati se nakala kara ke lAyA thaa| ve kaI varSoM ke pazcAt yahA~ prakAzita kI jA rahI haiN| prApta pratimA lekhoM se spaSTa hai kiye racanAe~ pippala gaccha kI tribhabiyA zAkhA se sambandhita haiN| isa gaccha kI tAladhvajI Adi anya zAkhAe~ bhI thIM, para unakI paTTAvaliyA~ prApta nahIM haiN| pratimA-lekhoM Adi se kucha prAcAryoM ke nAmoM kA hI patA calatA hai| saMskRta guru stuti se vidita hotA hai ki yaha gaccha caturdazI ko pAkSika parva mAnatA thaa| bRhadgaccha (bar3a gaccha) kI paTTAvali se spaSTa hai ki pippala gaccha vAstava meM usakI eka zAkhA hai| jisa prakAra udyotanasUri ne bar3avRkSa ke nIce ATha prAcAryoM ko zrAcAryapada diyA aura unakI saMtati bar3agacchIya kahalAI, isI prakAra zAMtisUri ne bhI siddha zrAvaka kArita neminAtha caitya meM ATha ziSyoM ko AcAryapada diyA thaa| saMbhavataH pippalaka sthAna yA pIpala vRkSa ke kAraNa isa gaccha kA nAma pippalaka yA pIpaliyA gaccha pdd'aa| kharatara gaccha meM bhI isI nAma kI eka zAkhA jinavarddhanasUri se clii| vaha mAlave ke kisI pIpaliyA sthAna vizeSa se sambandhita pratIta hotI hai| pippala gaccha kA usI sthAna se sambandha hai yA nahIM, yaha anveSaNIya hai| isa gaccha ke prabhAvaka AcArya zAMtisUri hue / saMskRta guru stuti ke anusAra cakrezvarI devI se zrApa pUjita the aura pRthvIcaMdra carita aApane banAyA / jaisalamera bhaMDAra kI sUcI ke anusAra prastuta pRthvIcaMdra carita kI vIra saM. 1631 vi. saM. 1161 meM municaMdra ke liye racanA huI / graMtha parimANa 7500 zlokoM kA hai / prAkRta bhASA meM yaha racA gayA aura isakI 160 patroM kI tAr3apatrIya prati saM. 1225 meM pATaNa meM likhita jaisalamera bhaMDAra meM prApta hai| "igatIsAhiya solasa saehiM vAsANa nivvue viire| kattiya carama tihIe kittiyarikkhe parisamattaM // jo savvadeva muNipuMgava dikkhiehiM sAhittatakka samaesu susikkhiehiM // saMpAvitro vara payaM siricaMdasUri pUjahiM pakkhamuvagamma guNesu bhUri // saMvegaM bunivA(yA)NaM evaM siri saMtisUriNA tenn| vajariyaM varacariyaM muNicaMdaviNeyaM vayaNAzro // " uparyukta prazasti se spaSTa hai ki zAMtisUri ko sarvadevasUri ne dIkSita kiyA thA aura unhoMne sAhitya, Page #411 -------------------------------------------------------------------------- ________________ 14 AcArya vijayavallabha sUri smAraka graMtha tarka evaM darzanazAstra unhIM se sIkhA thA / zrAcAryapada zrIcaMdrasUri se prApta huaa| jisa municaMdra ziSya ke vacana se isa caritra kI racanA kI gaI ve zAMtisUri dvArA zrAcAryapada para sthApita ATha AcAryoM se bhinna the| guru stuti meM una ATha AcAryoM ke nAma ye haiM- 1 mahendrasUri 2 vijayasiMhasUri, 3 devendracaMdrasUri, 4 padmadevasUri, 5 pUrNacaMdrasUri, 6 jayadevasUri, 7 hemaprabhasUri aura 8 jinezvarasUri / zAMtisUri ke sambandha meM 17 vIM zatAbdi ke do ullekha milate haiM jinake anusAra Apane sAta sau zrImAlI kuTumboM ko zrImAlanagara meM pratibodha diyA thA / pippalagacchI guru bar3A, zrI zAMtisUri sujAna / pratibodhiyA kula sAtasaI, zrImAlapura IThANa / (saM. 1672 thirapura meM rAjasAgararacita lavakuza rAsa ) puNyasAgara racita aMjanA suMdarI caupAI meM joki saM. 1689 meM racI gaI, zAMtisUri ke sambandha meM nimnokta vivaraNa diyA hai| zrIvar3a gaccha guru gAii, zAMtisUri gaNadhAra / cakresarI padmAvatI bhagatI karai vAra vAra // bhaMga va bhAkhI dhUlI koTa sameta / kuTumba zrImAlI sAta sai ugArayo guraNa heta // bhoja curAsI rAja mai, jItyA vAda vizAla / zAsana jina sobhAviu vAdI viruda vetAla || tiraNa gaccha pIpala thApIu, ATha zAkhA vistAra / saMvata rudra bAvIsaha, samai huI sukha kAra // te gaccha dIsaI dIpatu, nayara sAcora maMjhAri / vIra jinezvaranuM tihAM, tIrtha pragaTa udAra // uparyukta uddharaNa meM vAdI vetAla zAMtisUri ko pippala gaccha sthApaka zAMtisUra se zrabhinna mAnA hai jo vicAraNIya hai / vAdI vetAla zAMtisUri se thArApada gaccha prasiddha huA / prabhAvakcaritra ke anusAra saM. 1096 meM vAdI vetAla zAMtisUri kA svargavAsa ho gayA thA aura unake guru kA nAma vijayasiMhasUra thA / eka hI nAma vAle samakAlIna AcAryoM ke sambandha meM bhUla yA bhrAMti honA sahaja hai / kucha bAteM eka dUsare ke liye bhramavaza likha dI jAtI haiN| zrI mohanalAla dezAI ne bhI apane "jaina sAhityano itihAsa " pRSTha 206 meM mahArAjA bhoja dvArA sanmAnita vAdI vetAla zAMtisUri ko pipalagaccha kA sthApaka dharmaratna laghuvRttikA racayitA mAnA hai| donoM zrAcAyoM ke samaya para vicAra karate hue yaha sahI nahIM pratIta hotA / pRthvIcaMdra carita saM. 1161 kI racanA hai| idhara bAdI vetAla zAMtisUri kA svargavAsa saM. 1096 meM ho cukA thaa| ataH donoM eka nahIM ho skte| prabhAvaka caritra paryAlocana meM vAdI vetAla zAMtisUri racita uttarAdhyayana TIkA aura tilaka maMjarI TippaNa kA ullekha hai, para pATaNa bhaMDAra sUcI ke pRSTha 87 ke anusAra tilaka maMjarI TippaNa ke racayitA zAMtisUri pUrNatala gaccha ke the / yathA zrI zAMtisUririha zrImati pUrNatale (lle ) gacche varo matimatAM bahuzAstravettA nAmayaM viracitaM bahudhA vimRzya saMkSepato varamidaM budha TippinaM bhoH / Page #412 -------------------------------------------------------------------------- ________________ pippala gaccha gurvAvali prabhAvakacaritra meM zAMtisUri ke 32 ziSya batalAye haiM aura unhoMne municaMdrasUri ko pATaNa meM pramANazAstra kA abhyAsa karAyA thA, yaha likhA hai| uparyukta pRthvIcaMdra carita bhI municaMdra ke kathana se racA gayA thA / yadi vAdI vetAla zAMtisUri kA svargavAsa 1096 meM ho gayA to vAdI devasUri ke guru municandra sUri kA unase par3hanA vicAraNIya ho jAtA hai| vAdidevasari ke prabandha ke anusAra unakA svargavAsa saMvat 1178 meM huA thaa| vAdI vetAla ke guru kA nAma vijayasiMhasUri thaa| taba pippala gaccha ke sthApaka zAMtisUri ke ziSya kA nAma vijayasiMhasUri thaa| inakI zrAddha pratikramaNa cUrNI saM. 1183 meM racita hai / usakI prazasti meM sarvadevasUri aura zrI nemacaMdrasUri ke ziSya ke rUpa meM zAMtisUri kA ullekha hai| yathA-- zrI sambaeva sirI nemacanda nAmadheyA munIsarA guNiNo hotthA tattha pasatthA tesiM sIsA mahAmaiNo je pasamasa nirdasaNaM mudahI dakkhinna vAri vArassa kavva rayaNANa rohaNa, khANI khamiNo amiyavANI siriyaM saMti muNiMdA tesiM sIseNa maMda maiNovi Ayariya vijayasiMheNa, viraiyA esa cunnItti / 1. aMjanArAsa kI prazasti ke anusAra pippalagaccha kI sthApanA saM. 1122 meM huI thI, yaha samaya vicAraNIya hai| 2. vijayasiMha sUri-inase racita zrAddha pratikramaNacUrNI kA ullekha Upara kiyA gayA hai| yaha 459 zloka parimANa kI hai| saM. 1183 ke caitra meM isakI racanA huii| saM. 1463 ke lekha ke anusAra Apane saM0 1208 meM DIDalA ke mUlanAyaka kI pratiSThA kI thii| 3. devabhadrasUri, 4. dharmaghoSasUri, 5. zIlabhadrasUri, 6. pUrNadevasUri-inakA vizeSa vRttAMta jJAta nahIM haiM / 7. vijayasenasUri-guru mAlA meM inako "pAsadeva paTTa uddharaNa" likhA hai| 8. dharmadevasUri-inhoMne gohilavAr3a ke rAjA sAraMgadeva ko devI ke prasAda se usake tIna pUrvajanma batalAe, isase tribhaviyA nAmaka zAkhA prasiddha huii| thArAudra meM ghUghala ko rAnA banAyA va tIna bhava batalA ke pratibodhita kiyaa| ghUghala ne sarasvatI maMDapa banAyA thaa| 9. dharmacaMdrasUri-inake dvArA pratiSThita mUrti para saMvat 1371 kA lekha prakAzita hai| inhoMne mokha rAjA ko saMghapati bnaayaa| 10. dharmaratnasUri-inakA vizeSa vRttAMta ajJAta hai| 11. dharmatilakasUri-inake dvArA pratiSThita pratimA lekha saM. 1437 kA milatA hai| 12. dharmasiMhasUri-inake upadeza se gUdiya nagara meM jaina maMdira bnaa| 13. dharmaprabhasUri-ye thirarAja kI patnI siriyA devI ke putra the| pAlha aura petha saudAgara ne inakI prAcAryapada sthApanA kA utsava kiyaa| inhoMne saM. 1447 meM caMdraprabha maMdira kI pratiSThA kii| gohilavAr3a ke rAjA sAraMgadeva ke rAjya va ThAkura sAdhu ke prati rAjya meM caMdraprabha maMdira meM maMtrI hemA ne vIra prabhu kA janmotsava kiyA, isa ullekha vAlI eka racanA prApta huI hai| maMtrI hemA dvArA kalpasUtra bar3havAne kA bhI Page #413 -------------------------------------------------------------------------- ________________ 16 AcArya vijayavallabhasUri smAraka graMtha ullekha hai| gUMdI nagara meM hiMsA nivAraNa kA pratibodha dekara zrAvaka bnaaye| Apake dvArA pratiSThita pratimA lekha saM. 1476 taka ke prakAzita haiN| 14. dharmazekharasUri - inake dvArApratiSThita pratimAnoM ke lekha saM. 1484-89 - 97 - 1503-5-9 ke prakAzita haiN| 15. dharmasAgarasUri - Apake dvArA pratiSThita pratimAnoM ke lekha saM. 1517 - 23 - 37 ke prakAzita haiN| ke ziSya vimalaprabhasUri ke paTTadhara saubhAgyasAgarasUri ke ziSya rAjasAgara racita prasannacaMdra rAja rAsa saM. 1647 thirapura aura lava kuza rAsa saM. 1672 jeTha sudI tIja thirapura meM racita prApta hai| 16. dharmavallabhasUri-- inake dvArA pratiSTita pratimA lekha saM. 1553 ke prakAzita haiN| gurvAvali meM yahIM taka kI prAcAryoM kI nAmAvali milatI hai / atra anya sAdhanoM ke AdhAra se paravartI cAyeM Adi kA paricaya diyA jA rahA hai / 17. dharmavimalasUri--inase pratiSThita pratimA kA lekha saM. 1587 kA prakAzita hai| saMbhava hai yaha dharmavallabhasUri ke paTTadhara hoM / 18. dharmaharSasUri-pake praziSya se likhita saM. 1670 kI prati kA puSpikAlekha jaina prazasti saMgraha meM prakAzita hai| inake samakAlIna pippala gaccha ke anya zrAcArya lakSmIsAgara kA ullekha saM. 1639 kI prazasti meM milatA hai| ina lakSmIsAgarasUri ke samaya meM hI puNyasAgara ne nayaprakAza rAsa saM. 1677 evaM aMjanA rAsa saM. 1689 meM racIM / * pippala gaccha kI isa tribhaviyA zAkhA kA prabhAva sAcora aura thirapura meM adhika rahA, aisA pratIta hotA hai| saMbhava hai vahA~ ke bhaMDAroM meM kucha adhika sAmagrI paTTAvali va isa gaccha ke racita graMtha prApta hoN| isa gaccha kI anya zAkhAoM ke kucha AcAryoM ke ullekha prApta hue haiM jinheM yahA~ diyA jA rahA hai| 1. vIradevasUri - inakA prazasti lekha saM. 1494 kA prApta hai| Apake ziSya vIraprabhasUri ke ullekha saM. 1454-1461-1465 ke jJAta haiN| inake ziSya " hIrAnaMdasUri" acche kavi the| unake racita vidyAvilAsa pavADo saM. 1485, vastupAla tejapAlarAsa saM. 1494, dazANabhadrarAsa, jambUvivAhalo, kalikAlarAsa saM. 1489, sthUlabhadra bArahamAsa prApta haiM / zrAbU ke saM. 1503 ke lekha meM vIraprabha ke sAtha hIrasUra kA ullekha hai| saMbhavataH ve hIrasUra Apa hI hoN| 2. guNaratnasUri-- inake pratimA lekha saM. 1507-13-17 ke prApta haiN| inake samaya meM ANaMda meru ne kalpasUtra va kAlikAcArya kathA kI bhAsa bnaaii| pratimA lekhoM se ApakI zAkhA kA nAma ' tAladhvaji va zrApake paTTadhara guNasAgarasUri [le. saM. 1524, 28, 29] hone kA patA calatA hai| guNasAgarasUri ke paTTadhara zAMtisUri kA saM. 1546 kA lekha prakAzita hai| inake atirikta aura bhI kaI prAcAryoM ke nAma pratimAlekhoM meM milate haiM para unakI guruziSya paraMparA Adi kA patA na milane ke kAraNa yahAM unakA ullekha nahIM kiyA gyaa| vAstava meM yaha gaccha 15 vIM 16 vIM zatAbdi meM khUba prabhAvazAlI rahA hai| phalataH ina do zatAbdiyoM ke pacAsoM pratimAlekha prakAzita milate haiN| unase una zrAcAryoM ke samaya kA hI patA calatA hai| vizeSa vivaraNa to paTTAvaliyoM ke prApta hone se hI mila sakatA hai / Page #414 -------------------------------------------------------------------------- ________________ pippala gaccha gurvAvali 17 vIM zatAbdi taka isa gaccha ke zrAcAryoM evaM vidvAnoM ke ullekha milate haiN| isake pazcAt isa gaccha ke prAcArya evaM yatigaraNa kaba taka kauna kauna hue, isake jAnane ke liye koI bhI sAdhana prApta nahIM hai| ___ isa gaccha ke vidvAnoM ke racita graMtha bahuta hI thor3e haiN| jina cAra pAMca graMthakAroM kA patA calA, unakA nirdeza Upara kiyA hI jA cukA hai| itane dIrgha kAla meM itane zrAcArya va munigaNa hue haiN| unakA sAhitya avazya hI kucha vizeSa rUpa se milanA cAhie yA saMbhava hai vaha isa gaccha ke upAsakoM ke jJAnabhaMDAroM meM par3A ho / tathA una graMthoM kI pratilipiyoM kA pracAra adhika na ho pAyA jisase ve racanAe~ ajJAta hI raha gii| pippala gaccha gurustuti jajJe vIrajinAsudharmagaNabhRt tasmAcca jmbuusttH| saMkhyAteSu gateSu sUriSu bhuvi zrIvajrazAkhAbhavat // tasyAM candrakulaM munIndravipulaM tasmin vRhadgacchatA / tatrAbhUyazasaH prasAditakukubhzrIsarvadevaprabhuH // 1 // zrInemicandrAbhidhasUrirasmAt jajJe jagannetracakoracandraH / cAritralakSmIlalitAMgahAra praupa cAporuzubhAnukAraH // 2 // yAdIndraH kavipuGgavaikatilakaH satkIrtilI(lA)saraH / kror3aphrIr3adazeSasajanamaho cAritracUr3AmaNiH // 3 // naMdyAdudbhatabhAjanaM sa bhagavAn zrIzAMtisUriprabhuH / pRthvIcaMdracaritrasatramakaro yo vizvadatotsavaH // 4 // zrImanmahendro vijayAkhyasiMho devendracaMdraH shucipdmdevH| zrIpUrNacandro jayadevasUri hemaprabho nAma jinezvarasya // 4 // siddhazrAvakArite nirupame zrInemicaitye purA / pUjyairaSTaguNA nijapade saMsthApayAMcakrire // zrImapippalagacchanAyaka tayA vijJAya horAbalaM / vikhyAtA bhuvi zAMtisUriguravaH kurvantu vo maMgalam // 5 // cakrezvarI yasya pupoSa pUjAM siddho bhavad yasya girA namasyaH / zrIvRkSagacchAmbarasaptasaptiH zrIzAMtisUriH sugururbabhUva // 6 // tadanu madanuhaMtA zAzano dyotakArI, jayati vijayasiMhasUri bhUripratiSThaH / sabalakalivighAtaM saMyamAsiprahArairakRtaskRtapAtraM bhavya kokaikabhAnu // 7 // tatpaTTapaMkeruharAjahaMsaH zrIdevabhadro guNabhRdrarAja / uvAsa yaH sajjanamAnaseSu nirdUSaNakhelitazuddhapakSaH // 8 // tadantaraM nirjitamohamallaH zrIdharmaghoSaH sugurugarIyAn / saMsArapUreNa tu nIyamAnaM rakSa yo dhArmikalokameka // 6 // saccandrasUryAviva tasya paTTe babhUvaturdorjAyatau gaNezau / zrIzIlabhadraH prathamaH pravINaH sUristataH zrIpara pUrNadevaH // 10 // Page #415 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha vijayasenagurustadanaMtaraM vijayate vasudhAtalamaMDanaH / nivaDakamaripUn samasAyakairapajahAra vikAravirAgavAn // 11 // bhavatrayaM yaH kalayAMcakAra jJAnodadhirautamavadgaNazaH / narendrasAmantasahasravaMdyaH zrIdharmadevo jytaadgnneshH|| 12 // tanca...mukhyo vRtasya pakSaH caturdazIpakSavicAradakSaH / samagrasiddhAMtavilAsavedI zrIdharmacandro jayatAdgagatAM // 13 // tatpazailendramRgendratulyaH zrIdharmaratnasuguruzcakAsti / mahAvrataiH paMcabhireva yosau paMcAnanatvaM bibharAMbabhUva // 14 // stutiM gurUNAM suguNairgarUNA dinodaye yaH paThati pramodAt / tasyAnizaM bhaktitaraMgabhAjo labdhirvizAlA parirambhaNI syAt / / 15 / / iti zrI gurustuti samAptaH // pIpala gaccha guru vivAhalu pAsa jiNidi pasAu kIu, dhariNiMdri jasa aApiya jJAna / trihaM bhava suddhi ima jANIe / pIpala gacchi saMtUThiya, sarasati satagura sakati vakhANIi e // 1 // sAraMga rAya supari kahIya, trihuM bhavaMtara dharmadevasUri |...trihuN bhava suddhi sola kalA dharmacaMdrasUri, saMghapati kIu mokha nariMda |...trihu bhava suddhi ATha mahAsidha pragaTa hUya, tapa teja taraNi dharmaratnasUri |...trihuN bhava suddhi0 dharamatilakasUri gurutilako, tihuyaNi mohizro vANi rasAla |...trihuN bhava suddhi anAgata buddhi dharma siMghasUri, gUdiyanayari prasAda maMDAviya |...trihuN bhava suddhi0 thirarAja siriyAevisuta bAMdhava, sahi jayavaMta rvitli|...trihN bhava suddhi0 pAlha petha saudAgarUe, Thaviya pATasiri dhrmprbhsri|...trihN bhava suddhi satitAlai zrIsaMgha sahito, deva caMdraprabha prtikraaviy|...trihuN bhava suddhi0 bhavika tribhaviyA guru namau, jima mana vaMchita pAmau nvnihi|...trihN bhava suddhi0 // iti guru vIvAhalu samApta // gurunu dhUla svAmiNi sarasati vInavU tujhaprati, devIya dai iti vipulmti|| bhAva upanna citti, saguNa gaNadhara bhatti, bhaNisa bholima bhaviyaNa suNau e|| savi suNau bhaviyaNa bhaNisa bholima, bhatti citti nirNtro| siddhaMta sAravicAra saMsai, save bhaMjai mnivro| nava tatta nava rasa raMgi rasanA, vayaNivANI jasa taNI diNidiNihi dahadizi kitti ahanizi, tUM pasAiM svAmiNI // svA0 // 1 // Page #416 -------------------------------------------------------------------------- ________________ pippala gaccha gurvAvali pIpalagaccha gura garuao gaNaghara, zrIyadharmadevasUri haUyA pravara / tribhavana suddhi jasa gurijagi bhAkhIu, dAkhIu pragaTa pramANa phu|| pahu pragaTa dAkhiya bhabdha bhAkhiya, rAu sAraMga de tnno| aneki neki pramANa payar3I, bhagUM ketA guNa ghnnaa| zrIdharmacaMdraha caMdayama jagi, mohatimara vihNddnno| tasa pATi dhammahasUri rayaNha, gaccha pIpala maMDaNo / pIpala // 2 // ya(ji?)Navara praNIta payAsIya, dhamma dharmatilakasUri suurivr|| tasa taNai anakrami zrIya dharmasaMgha sUri tAsapATi shriidhrmprbhsuuri| tasa pATi dharmaprabhasUri, gura vara ThAmi gUMdI sohe| avadha badha jana sayala, sAvai tIha prati par3iboha e| garUya gura pannata tattaha, jhAya jhANa nirNtro|| kastUri agara kapUra caMdani, dhuva khevai ynnvro|| yaNavara0 // 3 // jayavaMtu yaNa zAsaNi sohae, mohae maNau bhaviyaNa taNAe / saphala kalA saMpanna suhaji sundara, maMdira mahimAnidhAna nara / / naranipuNa suMdara mahima maMdira, catura gura dayA puro| viveka vinaya vicAra vaktA, na koi samavar3i naravaro / saMgati sukhanadhi zoka nAsai, ghaNauM bahu gunnvNtshro| kaMmitta mata prati sUri sadagura, teji tapi jayavaMtau // jayavaMtu0 / / 4 / / // iti gura nu dhula samApta // chH|| pIppala gaccha gurvAvali-gurahamAla vIrajiNesara pAya, samarIya sarasati sAmiNIya / varaNi, suguruvara rAya, pIpala gaccha alaMkaraNa / / 1 / / caMdra gacchi suvisAla, saMtisUri guru brnniie| nimmala kIrti mAla, jagi sacarAcara lahalaha e // 2 // ... bolaI bAla gopAla, sAMtisUri jasu payaDu jge| jItau dUsama kAlu, vijayasaMha sUri tAsu paTe / / 3 / / dharmavijayu jaNi kIdhu, dUsama dala balu nirajiNIu / vijayasiMha sUri lIdhu, sujasa sabahU jagi sAsatau // 4 // tAsapaTi deva bhadra, sUri rAu prasaMsIe garU u guNahasamudra, mAnamahAtami aAgalau / / 5 / / Page #417 -------------------------------------------------------------------------- ________________ zrAcArya vijayavallabhamari smAraka graMtha dharmaghoSa sUri rAu, dharama mAga prakAsa kro| praha UThI guru pAya, paNamau bhaviyA eka mani // 6 // avicalu jiNavaru dhammu, avicalu saMjama bharu liyu| dhammaghoSa sUri jammu, dhanu dhanu mahi maMDali bhaeu | // 7 // tasu paTi garuna pramANu, sIlabhadra sUrihi rynnu| akala agaMjiya mANa, pUrNadevasari varaNIe // 8 // vijayasena sUri jANi, pAsadeva paTa uddhrnn| mahimA mAna pramANi, mahimaMDali mahimAgalau // 6 // dhanu dhanu dharmadeva sUri, sAraMga rA prtibodhiu| Ugamatai nitu sUri, suhaguru nitu nitu paNamIe // 10 // trini bhava sAraMga rAya, devAesihiM guri khiiy| ghUghala jaga vikkhAya, par3ibohI trini bhava kahIyA // 11 // ghUghala rANi kIdhu, thArAudre vara nyre| utima jagi jasa lIdhu, sarasati maMDapu kAraviu // 12 // gozrama guru nisaMku, dharmadeva sUri avtriu| tasupaTi gayaNa mayaMku, dharmacaMdra sUri guru rayaNu // 13 // mayaNa mahA bhar3a mANa, lIlAM dUsami nirajiNIu / dharama ratna sUri jANu, dhamma dhuraMdhara avatariu // 14 // dharma tilaka sUri dhIru, pIpala gacchaha mNddnnu| moha mayaNa bhar3a vIru, jItau lIlA bAhubale // 15 // dharamasiMha sUri sIha, visama mahAbhar3a vasi karaNa / dharama kAja dhuri lIha, lahai vIru kavitA guNi hiN|| 16 // tasupaTi mahiyali bhANu, dharmaprabhasUri guru garuno gunni| aAgama chaMda pramANa jANa, rAu jayavaMtu jge|| 17 // sulalita vANi rasAlu, dharmazekhara sUri guru pvro| nAmihiM Rdhi visAlu, jagi jayavaMtA jANIi e // 18 // rAya rANA dIi mAna, garUyA guru guNa gAIi e| pAra na lAbhai jAna, dharmasAgara sUri dharma nidhe // 16 // mahimAvaMta apAra, zrI dharmavallabha sUri jagi jANIi e jJAna taNau bhaMDAra, bAlApaNi paTa Udharau e // 20 // guNa gaNa rayaNa vizAla, guraha mAla bhaviyaNa sunnu| ummUlI moha jAla, bhava samudda lIlA tarau // 21 // Page #418 -------------------------------------------------------------------------- ________________ pippala gaccha gurvAvali vIra janmotsava meM jiNavara janmi karai somAI, taha naI gakhai devi aNbaaii| pIpala gaccha paradhAna suNIjai, zrI dharmaprabha sUri praNamIjai // 5 // desAhivva ati sAhasa dhIro, zrI sAraMgadeva guNa gambhIro / kalpavaMcAvai sAhasadhIro, hemu maMtrI ati savicAro // 6 // vIrajanmAbhiSeka saudharmavAsI varado vimAnaH dvAtriMzalakSAdhipaH smaanaaH| saudharmanAmA harirAjagAma zrIvIrajanmotsavakartukAmaH // 1 // apUrvasammadaH pUrva dikpatiH pUrvadigmukha / snAnasiMhAsanaM bheje zakraH kroDIkRtuprabhuH // 2 // aho bhavika loko! dharma prabhAvako dvAdazavratapAlaku sAvadhAnatayA samAkarNyatA 'aho bhavika loka puNya prabhAvaku! sAvadhAna thikA sAMmaluH / huM saudharmai devaloki / saudharmavataMsi vimAni batrIsa lAkha vimAna taNai parivAri aneki deva devAMganA tehe paravaryu huMtu / INai bharatakhetri madhyama khaMDi gohilavADi desi rAji zrI sAraMgadeva taNai raaji| ThAkura sAdhu taNai pratirAji pAThamA tIrthaMkara zrI candraprabhasvAmi taNai bhuvni| zrI dharmaprabhasUri taNai kalpi vAcyamAni maMtrIzvara hemA taNai uparodhi carama tIrthaMkara zrI mahAvIra taNu janma jANI mahocchava karivA aAvyA chauM ||ch|| izAnavAsI vara indrarAjazcaturbhuja, zUladhRtau karau ca / vRSeNa Adyo vRSavAhanazca devaiH kRtaM puSpakamAsthitohaM // 1 // ihAMtare ghoSaninAdabodhito dhRto vimAnairiha cAgatohaM / saMkhyeya lakhyaiH kila aSTaviMzataiH samAgato vIramahotsavena // 2 // IzAnakalpAduttIrya tiryag dakSiNavarmanA / etyaM naMdIzvaraM dakSyaizAnA ratikare girau||3|| aho zrAvakAH puNyaprabhAvakAH sakalakalyANakArakAH sAvadhAnatayA shruuytaaN| ahamIzAnadevaloka tau aSTAviMzati vimAna lakSairiha vIramahotsavena guMdikAyAM samAgato va mahe || aho zrAvaku puNyaprabhAvaku sakala kalyANakAraka sAvadhAna thikA sAMbhalu / hu~ IzAna devaloka tu aThAvIsa lAkha vimAna taNau adhipati svaamii| zUlapANI vRSabhavAhana huNtu| mahAghoSA ghaMTA taNai ninAdi krii| puSpakavimAnarUDhaH IzAna kalpatu dakSiNa diziI UtarI naMdIzvara taNai mAni zrAvI guhilavADi desi rAja zrI sAraMgadeva taNai rAji ||1||ch| sanatkumArAdhipatiH surendraH samAgato janmamahotsavAya / / mahaccabhaktyAbhirabhAra saMyutaH surAsuraiH kAMcanacUlikAyAM // 1 // Page #419 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha zrAgAdvAdazabhirlakSaiH vRto vaimAnakaiH suraiH|| sanatkumAraH sumAno vimAnasthaH prabho puraH / / 2 / / aho bhavika loko dharmArthasArthako dvAdazavrata pAlakaH sAvadhAnatayA zrUyatAM / aho! puNyaprabhAvaku zrAvaku sAvadhAna thikA saaNbhlu| hUMbAra lakSa vimAna taNau adhipati svAmI aneki deva devI taNe parivAri parivaryau hu~tau INaI jaMbUdvIpa dakSiNa bharatArddhi madhimakhaMDi gohilavADi dezi rAja zrI sAraMgadeva taNa rAji ||1||ch|| mAhendrAdhipatiH surAsuravrato saMsevyate svargam / lakSASTAdhipa saMzrito suravadhU saMvIjyate...cArai / / itthaM vIramahotsavaM ca vidhinA jJAtvA hari saMsmRn / zrIvatsAMkita nAma devasadanaM hemaM vimAnaM zritaM // 1 // mAhendrASTa vimAne lakSyairyukto mhrddhibhiH| zrI vatsAkhya vimAnena prabho ramyaerNamAgatam / / 2 / / METERANA - MA: Page #420 -------------------------------------------------------------------------- ________________ saMskRti nirmAtA yugAdideva zrI zAMtilAla khemacaMda zAha, bI. e. bhAratIya saMskRti meM bhagavAn RSabhadeva kA sthAna anokhA hai| jaMgala meM maMgala kara mAnava ko unhoMne mAnavatA kI sabhyatA pradAna kii| pazusamAjavat viSayasukha aura peTa pAlane meM hI apane ko kRtArtha mAnane vAle mAnava ko AtmA ke amara khajAne kA patA unhoMne btaayaa| saMskRti kI unhoMne eka aisI majabUta nIMva DAlI ki usa para yugayuga taka sabhyatA kA prAsAda khar3A ho sakA / kevala tattvajJAna kI hI sudhA unhoMne nahIM barasAI, pratyuta vyavahAra ko bhI unhoMne pradhAnatA dI / vyavahAra kI saMpUrNa upekSA kara kore nizcaya kI bAteM karanevAloM ko yaha bhalIbhAMti samajhanA cAhie ki nizcaya ko saMpUrNatayA samajhanevAle eka mahAn mAnava ne hI vyavahAra kA nirmANa kiyA hai| saba dharmoM kI jar3a to eka hI hai, hara pantha usakI eka eka DAlI hai| yaha jar3a hai RSabhadeva / duniyA ke sAre dharma, karma, vyavahAra, jJAna, dhyAna, rIti, nIti ke ve nirmAtA haiN| unheM apanAkara hama alaga alaga nAma dete haiM, kintu vastu to vahI hai / vaidika loga viSNu ke cauvIsa avatAra mAnate haiM / unameM AThavA~ kama bhadeva kA hI hai| isa AThaveM avatAra meM unhoMne paramahaMsa kA mArga btaayaa| unake pitA kA nAma nAbhi rAjA aura mAtA kA nAma marudevI likhA hai| bhAgavata ke paMcama skaMdha meM bar3e vistAra ke sAtha RSabhadeva kA jIvana hai| RSabhadeva kA upadeza bhI hameM tIrthakaroM ke upadeza-sA mAlUma hogaa| rajoguNI logoM ko mokSamArga batAne ke liye yaha avatAra hai| nagarapurANa ke bhavAvatAra nAmaka caudahaveM zataka meM kahA hai| kulAdibIjaM sarveSAM prathamo vimalavAhanaH / cakSuSmAn ca yazasvI cA'bhicaMdro'tha prasenajit / marudevazca, nAbhizca bharate kulasattamAH / aSTamo marudevyAM tu nAbherjAta urukramaH // bhAgavatapurANa meM sAta kulakaroM ke sthAnapara sAta avatAra kI kalpanA kara AThaveM avatAra ke rUpa meM bhadeva ko mAnA hai| jaMgala meM maMgala jaMgala meM rahanevAle, per3a-paudhoM para jIvana basara karane vAle mAnava ko asi, masi aura kRSi kA mahattva samajhAkara sabhyatA ke mArgapara lAnevAle RSabhadeva haiN| kRSipradhAna bhAratavarSa ke uddhAra kA mArga unhoMne usa kAla meM samajhAyA jaba naisargika kAmapUrti aura udarabharaNa ke sivAya AdamI kucha soca hIM nahIM sakatA thaa| dina ba dina per3a ghaTane lage / phaloM para nirvAha honA muzkila mAlUma hone lagA / jaMgalI pazutroM ke kAraNa jIvana meM saMrakSaNa na thA / yugala paidA hotA thA jisameM bAla aura bAlikA hote the| javAnI meM vahI pati-patnI bana saMtAna paidA karate the / ve RSabhadeva the ki jinhoMne prathama lagnavidhi kA nirmANa kiyA / lagna 1 Page #421 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha arthAt viSaya vAsanA kA niyamana hI nahIM kintu lama yAnI do jIvoM kI paraspara kalyANa ke nimitta samarpaNa kI bhAvanA / vivAha prathA kA prAraMbha tabhI se huaa| khetI kA mahattva baila para nirbhara hai| RSabhadeva ne yaha bAta spaSTa kara janatA ko vRSabha kA mahattva smjhaayaa| bailoM ko naSTa hone se bcaayaa| isIse saMbhavataH logoM ne unheM vRSabhadeva-RSabhadeva ke nAma se phcaanaa|' jaba logoMpara saMkaToM kI paraMparA Ane lagI, taba kiMkartavyamUDha banI huzrI janatA ne apanI icchA se apane liye RSabhadeva ko rAjA cunA / rAjA bananepara vyakti saMpUrNatayA prajA kA sevaka banatA hai, yaha bAta RSabhadeva ne siddha kI / 'hA' kAra 'mA' kAra aura 'dhik' kAra kI nIti kA aMkuza aba janatA para na rahane ke kAraNa rAjadaMDa dvArA unhoMne logoM ke duzmanoM kA damana kiyaa| kumbhakAra, luhAra, citrakAra, julAhA, aura hajAma ina pA~ca kArIgaroM kI sRSTi kii| puruSoM kI 72 kalAe~, striyoM kI 64 kalAe~ aura brAhmI pramukha 18 lipiyA~ unhoMne pracArita kii| isa prakAra jaba loga sukha cainase jiMdagI basara karane meM samartha hue, taba unhoMne AtmajJAna kI ora janatA ko khIMcA / sunake putroM meM sabase bar3A bharata thA aura anya 100 putra the / brAhmI aura suMdarI ye do kanyAe~ thI / rAjabhAra unapara DAlakara ve muni bane / muni banane ke liye Asakti tor3anA jarUrI hai, isaliye unhoMne "varasIdAna" diyA / eka varSa taka yAcakoM ko saMtuSTa karanevAlA mahAn dAna dene ke pazcAt ve muni bne| kitane hI rAjA, sAmaMtAdi unake sAtha muni bne| muni ke mahAn ugra yama niyamoM ke pAlana meM unheM eka varSa taka zuddha AhAra na mila sakA / anta meM vaizAkha zudi 3 ke dina unake prapautra zreyAMsakumAra ne hastinApura meM unheM ikSurasa dekara pAraNA karavAyA / pUrNajJAna kA sAkSAtkAra pAne para samovasaraNa meM jaba ve virAjamAna ho upadeza dete the taba cAroM ora ke logoM ko ve hamArI ora mukha kara hI bola rahe haiM, aisA pratIta hotA thaa| isase hI caturmukhI brahma ke rUpa meM loga unheM mAnane lage / aSTApada parvata ke Upara unakA nirvANa huaaa| yaha vahI pahAr3a hai jise loga kailAsa bhI kahate haiN| usake Upara nirmita RSabhadeva ke smAraka kI rakSA ke liye bharata cakravarti ne pATha sIDhiyA~ banavAI, isaliye use aSTApada kahate haiM / aAja ke bahuta se dezoM ke nAma RSabha deva ke putroM ke nAma para se hI haiN| RSabhadeva zrAdima tIrthakara the, isI liye 'zrAdama' ke nAma se zrAdi puruSa ko loga pahacAnate haiN| sUryavaMza kI utpatti inhIMse hai RSabhadeva bharata sUryayazA caMdravaMza kI utpatti bhI inhIMse RSabhadeva bAhubalI caMdrayazA Page #422 -------------------------------------------------------------------------- ________________ saMskRti nirmAtA yugAdideva tApasoM kI utpatti jaba RSabhadeva ko eka varSa taka zuddha AhAra na milA taba unake sAtha ke dIkSita sAmaMtAdikoM ne kaMda, phalAdi para nirvAha karanA zurU kiyA, yahA~ se hI tApasoM kI paraMparA clii| brAhmaNoM kI utpatti bharata rAjA ne cakravarti banane ke liye bhAiyoM para AkramaNa kiyaa| bhAI RSabhadeva ke pAsa gye| yogIzvara ke pAsa ve bhI yogI bne| zaramiMdA banakara bharata bhAiyoM se kSamA mAMgane aura unako annapAna dene gyaa| "sAdhu ko apane liye banA huaA anna aura rAjapiMDa tyAjya hai" yaha RSabhadevajI se sunakara usane suzrAvakoM ko (zuddha-AcAra-vicAravAn jJAnI logoM ko) jimAnA zurU kiyaa| ve hamezA bharata ko AzIrvAda se sAvadhAna karate "jIto bhvaan| vardhate bhayaM / tasmAt mA hana, mA hn|" 'mA hana'kA upadeza denevAle ye mAhana yA brAhmaNa bane / unake lie itara zabda vuDhsAvayA bhI anuyoga dvAra meM hai| yajJopavIta kI utpatti rAjabhojanAlaya meM bhojana karanevAloM kI saMkhyA dina ba dina bar3hane lagI, taba bharata rAjA ne kAkiNI ratna se 'darzana-jJAna-caritra' ye ratnatrayI kI nizAnI ke rUpa meM tIna rekhAe~ kii| kAkiNI ratna ke abhAva se sUryayazA ne sone kI, bAda meM caMdrayazA ne rUpe kI janeU karAI jo Aja sUtra kI banatI hai / vedoM kI utpatti jJAnI mAhaNoM ne RSabhadeva kI vANI ko gUMthakara cAra vedoM kI racanA kI-1 saMsAra darzana, 2 saMsthAnaparAmarza, 3 tattvAvabodha, 4 vidyAprabodha / kAlAnukrama se 8 veM tIrthakara ke bAda jIvahiMsA se yukta naye vedoM kI racanA kI gii| agnihotrI aura agnipUjA "agnimukhA vai devAH" yaha zruti RSabhadeva ke nirvANa ke bAda pracalita huI, kAraNa unakI citA ko agni lagAne kA sammAna agnikumAra deva ko milaa| isa vakta usa citA meM se agni lenevAle brAhmaNa agnihotrI khlaaye| usa agni ko kAyama rakhakara use pUjane lge| amipUjA kA yahI rahasya hai| sAMkhyamata RSabhadeva bharata marIci tridaMDI (saMnyAsI banA huA) marIci ke ziSya-kapilamuni kapilamuni ke ziSya-AsurI zrAsurI ke ziSya-zaMkha (sAMkhya mata ke sthApaka) Page #423 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha arabastAna meM mUrtipUjA hajarata paigaMbara ke jIvana meM hama par3hate haiM ki kAbA ke maMdira meM 36000 mUrtiyA~ pUjI jAtI thiiN| saMzodhaka kahate haiM ki mUrtipUjA jainiyoM se pracalita hai| RSabhadeva ke putra bAhubalI takSazIlA ke rAjA the| RSabhadeva ne usa tarapha vihAra kiyA huA hai| 'islAma' zAMti kA paryAyavAcI hai| cAMdatArA kA cihna siddhazilA ke rUpa meM jaina hamezA mAnate haiN| makkAzarIpha ke kisI kSetra meM jIvahiMsA kI manAI hai| mahAdeva mahAdeva kI mAnyatA ke bAre meM tathA svarUpa yA caritra ke bAre meM jo purANoM meM kathAeM haiM unakA samanvaya karanA bar3A kaThina hai| naMdikezvara kI utpatti bhI viramaya paidA karatI hai| kyA RSabhadeva hI mahAdeva ke rUpa meM to nahIM mAne jAte hoMge ? vRSabha para mahAdevajI baiThate haiM isase bhI zAyada yahI artha to nahIM abhipreta hogA? prAcArya mAnatuMga ThIka hI kahate haiM "buddhastvameva vibudhaarcitbuddhibodhaat| tvaM zaGkaro'si bhuvanatrayazaGkaratvAt / / dhAtA'si dhIrazivamArgavidhervidhAnAt / vyaktaM tvameva bhagavan puruSottamo'si ||" M eena KARISM HAANTRA Sanel SOCIENCE PARDA H alRMANAVARAN RETREES NONOCOM. in/ MONDONESIAMEND ANUARY Page #424 -------------------------------------------------------------------------- ________________ syAdvAda para kucha AkSepa aura unakA parihAra zrI mohanalAla mehatA, ema. e., zAstrAcArya syAdvAda ke vAstavika artha kI upekSA kara bar3e bar3e dArzanika bhI usa para mithyA Aropa lagAne se nahIM cuuke| unhoMne ajJAnavaza aisA kiyA yA jAnakara, yaha kahanA kaThina hai| kaise bhI kiyA ho, kintu kiyA avazya / bauddha vidvAn dharmakIrti ne syAvAda ko pAgaloM kA pralApa kahA aura jainoM ko nirlajja btaayaa| zAntarakSita ne bhI yahI bAta khii| syAdvAda jo ki sat aura asat, eka aura aneka, bheda aura abheda, sAmAnya aura vizeSa jaise paraspara virodhI tattvoM ko milAtA hai, pAgala vyakti kI baukhalAhaTa hai| isI prakAra zaMkarAcArya ne bhI syAdvAda para pAgalapana kA Aropa lgaayaa| eka hI zvAsa uSNa aura zIta nahIM ho sktaa| bheda aura abheda, nityatA aura anityatA, yathArthatA aura ayathArthatA, sat aura asat andhakAra aura prakAza kI taraha eka hI kAla meM eka hI vastu meM nahIM raha skte| isa prakAra ke aneka Aropa syAdvAda para lagAe gae haiN| aba taka jitane Aropa lagAye gae haiM athavA lagAe jA sakate haiM, isa lekha meM una saba kA eka eka karake nirAkaraNa karane kA prayatna kiyA jaaegaa| 1. vidhi aura niSedha paraspara virodhI dharma haiN| jisa prakAra eka hI vastu nIla aura anIla donoM nahIM ho sakatI kyoMki nIlatva aura anIlatva virodhI varNa haiM, usI prakAra vidhi aura niSedha paraspara virodhI hone ke kAraNa eka hI vastu meM nahIM raha sakate / isalie yaha kahanA virodhAtmaka hai ki eka hI vastu bhinna bhI hai aura abhinna bhI hai, sat bhI hai aura asat bhI hai, vAcya bhI hai aura avAcya bhI hai| jo bhinna hai vaha abhinna kaise ho sakatI hai aura jo abhinna hai vaha bhinna kaise ho sakatI hai? jo eka hai vaha eka hI hai, jo aneka hai vaha aneka hI hai| isI prakAra anya dharma bhI pArasparika virodha sahana nahIM kara sakate / syAdvAda isa prakAra ke virodhIdharma kA ekatra samarthana karatA hai, isalie vaha sadoSa hai| yaha doSAropaNa mithyA hai| pratyeka padArtha anubhava ke AdhAra para isI prakAra kA siddha hotA hai| eka dRSTi se baha nitya pratIta hotA hai aura dUsarI dRSTi se anity| eka dRSTi se eka mAlUma hotA hai aura dUsarI dRSTi se aneka / syAdvAda yaha nahIM kahatA ki jo nityatA hai vahI anityatA hai, yA jo ekatA hai vahI anekatA hai| nityatA aura anityatA, ekatA aura anekatA aAdi dharma parasparavirodhI haiM, yaha satya hai| kintu unakA virodha apanI dRSTi se hai, vastu kI dRSTi se nhiiN| vastu to donoM ko hI zrAzraya detI hai| donoM kI sattA se hI vastu kA svarUpa pUrNa hotA hai| eka ke bhI abhAva meM padArtha adhUrA hai| jaba eka vastu dravya dRSTi se nitya aura paryAya dRSTi se anitya mAlUma hotI hai to usameM virodha kA koI prazna hI nahIM hai| virodha vahAM hotA hai jahAM virodha kI pratIti ho| virodha kI pratIti ke abhAva meM bhI virodha kI kalpanA karanA satya ko cunautI denA hai| jaina hI nahIM, bauddha bhI citrajJAna meM virodha nahIM maante| jaba eka hI jJAna meM citravarNa kA pratibhAsa ho sakatA hai aura usa jJAna meM virodha nahIM hotA to eka hI padArtha meM do virodhI dharmoM kI sattA 1. pramANavArtika 1, 182-185. 2. tattvasaMgraha 311-327. 3. zArIrakabhASya 2.2.33. Page #425 -------------------------------------------------------------------------- ________________ 28 AcArya vijaya vallabhasUri smAraka graMtha mAnane meM kyA hAni hai ? naiyAyika citravarNa kI sattA mAnate hI haiN| eka hI vastra meM saMkoca aura vikAsa ho sakatA hai, eka hI vastra rakta aura rakta ho sakatA hai, eka hI vastra pihita aura pihita ho sakatA hai| aisI dazA meM eka hI padArtha meM bheda aura bheda, nityatA aura anityatA aura ekatA aura anekatA kI sattA kyoM virodhI mAnI jAtI hai, yaha samajha meM nahIM aataa| isalie syAdvAda para yaha Aropa lagAnA ki vaha paraspara virodhI dharmoM ko ekatra Azraya detA hai, mithyA hai| syAdvAda pratIti ko yathArtha mAna kara hI Age bar3hatA hai| pratIti meM jaisA pratibhAsa hotA hai aura jisakA dUsarI pratIti se khaNDana bhI nahIM hotA, vahI nirNaya yathArtha hai - zravyabhicArI hai - zravirodhI hai| 2. yadi vastu bheda aura meda kA Azraya usase bhinna / vastu dvirUpa ho jaaegii| bheda ubhayAtmaka hai to bheda kA zrAzraya bhinna hogA aura aisI dazA meM vastu kI ekarUpatA samApta ho jAegI, eka hI yaha doSa bhI nirAdhAra hai / bheda aura abheda kA bhinna bhinna Azraya mAnane kI koI AvazyakatA nahIM / jo vastu bhedAtmaka hai vahI vastu zrabhedAtmaka hai| usakA jo parivartana dharma hai, vaha bheda kI pratIti kA kAraNa hai / usakA jo dhauvya dharma hai, vaha abheda kI pratIti kA kAraNa hai| ye donoM dharma akhaNDa vastu dharma haiN| aisA kahanA ThIka nahIM ki vastu kA eka aMza bheda yA parivartanadharma vAlA hai aura dUsarA aMza bheda yA dhAnyadharmayukta hai| vastu ke Tukar3e Tukar3e karake aneka dharmoM kI sattA svIkRta karanA syAdvAdI ko iSTa nhiiN| jaba hama vastra ko saMkoca aura vikAsazIla kahate haiM taba hamArA tAtparya eka hI vastra se hotA hai / vahI vastra saMkocazAlI hotA hai aura vahI vikAsazAlI / yaha nahIM ki usakA eka hissA saMkocadharma vAlA hai aura dUsarA hissA vikAsadharma vAlA hai| vastu ke do alaga alaga vibhAga karake bheda aura bhedarUpa do bhinna bhinna dharmoM ke liye do bhinna bhinna zrAzrayoM kI kalpanA karanA syAdvAda kI maryAdA ke bAhara hai| vaha to ekarUpa vastu ko hI zranekadharmayukta mAnatA hai / 3. vaha dharma jisameM bheda kI kalpanA kI jAtI hai aura vaha dharma jisameM abheda svIkRta kiyA jAtA hai:- una donoM meM kyA sambandha hogA ? donoM paraspara bhinna haiM yA abhizna ? bhinna mAnane para punaH yaha prazna uThatA hai ki vaha bheda jisameM rahatA hai usase vaha bhinna hai yA abhinna ? isa prakAra anavasthA kA sAmanA karanA par3egA / zrabhinna mAnane para bhI yahI doSa AtA hai| yaha abheda jisameM rahegA vaha usase bhinna yA hai abhinna ? donoM avasthAoM meM punaH sambandha kA prazna khar3A hotA hai| isa prakAra kisI bhI avasthA meM anavasthA se mukti nahIM mila sakatI / anavasthA ke nAma para yaha doSa bhI syAdvAda ke sira para nahIM mar3hA jA sktaa| jaina darzana yaha nahIM mAnatA ki bheda alaga hai aura vaha bheda jisameM rahatA hai vaha dharma alaga hai| isI prakAra jaina darzana yaha bhI nahIM mAnatA ki bheda bhinna hai aura bheda jisameM rahatA hai vaha dharma usase bhinna hai / vastu ke parivartanazIla svabhAva ko hI bheda kahate haiM aura usake parivartanazIla svabhAva kA nAma hI bheda hai| bheda nAmaka koI padArtha kara usase sambandhita hotA ho aura usake sambandha se vastu meM bheda kI utpatti hotI ho, aisI bAta nahIM hai| isI prakAra abheda bhI koI svatantra padArtha nahIM hai jo kisI sambandha se vastu meM rahatA ho / vastu svayaM hI bhedAbhedAtmaka hai| aisI dazA meM isa prakAra ke sambandha kA prazna hI nahIM utthtaa| jaba sambandha kA prazna hI vyartha hai tatra anavasthA doSa kI vyarthatA svataH siddha hai, yaha kahane kI koI AvazyakatA nahIM / 4. jahAM bheda hai vahIM abheda hai aura jahAM abheda hai vahIM bheda hai| bheda aura abheda Page #426 -------------------------------------------------------------------------- ________________ 26 svAdvAda para kucha zrAkSepa aura unakA parihAra kA bhinna bhinna prAzraya na hone se donoM ekarUpa ho jaaeNge| bheda aura abheda kI ekarUpatA kA artha hogA saMkara doSa / ___ syAdvAda ko saMkara doSa kA sAmanA taba karanA par3atA jaba bheda abheda ho jAtA yA abheda bheda ho jaataa| zrAzraya eka hone kA artha yaha nahIM hotA ki Azrita bhI eka ho jaaeN| eka hI Azraya meM aneka Azrita raha sakate haiN| eka hI jJAna meM citravarNa kA pratibhAsa hotA hai (bauddha), phira bhI saba varNa eka nahIM ho jaate| eka hI vastu meM sAmAnya aura vizeSa donoM rahate haiM (naiyAyika-vaizeSika), phira bhI sAmAnya aura vizeSa eka nahIM ho jaate| bheda aura abheda kA Azraya eka hI padArtha hai kintu ve donoM eka nahIM haiN| yadi ve eka hote to eka hI kI pratIti hotI, donoM kI nhiiN| jaba donoM kI bhinna bhinna rUpa meM pratIti hotI hai taba unheM ekarUpa kaise kahA jA sakatA hai ? 5. jahAM bheda hai vahAM abheda bhI hai aura jahAM abheda hai vahAM bheda bhI hai| dUsare zabdoM meM jo bhinna hai vaha abhinna bhI hai aura jo abhinna hai vaha bhinna bhI hai| bheda aura abheda donoM paraspara badale jA sakate haiN| isakA pariNAma yaha hogA ki syAdvAda ko vyatikara doSa kA sAmanA karanA pdd'egaa| jisa prakAra saMkara doSa syAvAda para nahIM lagAyA jA sakatA usI prakAra vyatikara doSa bhI syAdvAda kA kucha nahIM bigAr3a sktaa| donoM dharma svatantrarUpa se vastu meM rahate haiM aura unakI pratIti ubhayarUpa se hotI hai| aisI dazA meM vyatikara doSa kI koI sambhAvanA nahIM rhtii| jaba bheda kI pratIti svatantra hai aura abheda kI svatantra, taba bheda aura abheda ke parivartana kI AvazyakatA hI kyA hai ? aisI sthiti meM vyatikara doSa kA koI artha nhiiN| bheda kA bheda rUpa se grahaNa karanA aura abheda kA abheda rUpa se grahaNa-yahI syAdvAda kA artha hai| vahAM vyatikara jaisI koI cIja hI nahIM hai| 6. tattva ke bhedAbhedAtmaka hone se kisI nizcita dharma kA nirNaya nahI ho skegaa| jahAM kisI nizcita dharma kA nirNaya nahIM hogA vahAM saMzaya utpanna hogA aura jahAM saMzaya hogA vahAM tattva kA zAna hI nahIM ho sktaa| yaha doSa bhI vyartha hai| bhedAbhedAtmaka tattva kA bhedAbhedAtmaka jJAna honA saMzaya nahIM hai| saMzaya to vahAM hotA hai jahAM yaha nirNaya na ho ki tattva bhedAtmaka hai yA abhedAtmaka hai yA bheda aura abheda ubhayAtmaka hai ? jaba yaha nirNaya ho rahA hai ki tattva bheda aura abheda ubhayAtmaka hai, taba yaha kaise kahA jA sakatA hai ki kisI nizcita dharma kA nirNaya nahIM hogaa| jahAM nizcita dharma kA nirNaya hai vahAM saMzaya paidA nahIM ho sktaa| jahAM saMzaya nahIM, vahAM tattvajJAna hone meM koI bAdhA hI nhiiN| isalie saMzayAzrita jitane bhI doSa haiM, syAdvAda ke lie saba nirarthaka haiN| 7. syAdvAda ekAntavAda ke binA nahIM raha sktaa| syAdvAda kahatA hai ki pratyeka vastu yA dharma sApekSa hai| sApekSa dharmoM ke mUla meM jabataka koI aisA tattva na ho jo saba dharmoM ko ekasUtra meM bAMdha sake taba taka ve dharma Tika hI nahIM skte| una ko ekatA ke sUtra meM bAMdhane vAlA koI na koI tattva avazya honA cAhie jo svayaM nirapekSa ho| aise nirapekSa tattva kI sattA mAnane para syAdvAda kA yaha siddhAnta ki pratyeka vastu sApekSa hai, khaNDita ho jAtA hai| - - 'syAdvAda jo vastu jaisI hai use vaisI hI dekhane ke siddhAnta kA pratipAdana karatA hai| saba Page #427 -------------------------------------------------------------------------- ________________ 30 AcArya vijayavallabhasUri smAraka graMtha padArthoM yA dharmoM meM ekatA hai, ise syAdvAda mAnatA hai| bhinna bhinna vastuoM meM abheda mAnanA bhI syAdvAda ko abhISTa hai| syAdvAda yaha nahIM kahatA ki aneka dharmoM meM aMkatA nahIM hai| vibhinna vastuoM ko eka sUtra meM bAMdhane vAlA abhedAtmaka tattva avazya hai, kintu aise tattva ko mAnane kA yaha artha nahIM ki syAdvAda ekAntavAda ho gyaa| syAdvAda ekAntavAda taba hotA jaba vaha bheda kA khaNDana karatAanekatA kA tiraskAra krtaa| anekatA meM ekatA mAnanA syAdvAda ko priya hai, kintu anekatA kA niSedha karake ekatA ko svIkRta karanA usakI maryAdA ke bAhara hai| 'sarvamekaM sadavizeSAt' arthAt saba eka hai kyoMki saba sat hai-isa siddhAnta ko mAnane ke lie syAdvAda taiyAra hai kintu anekatA kA niSedha karake nahIM, apitu use svIkRta krke| ekAntavAda anekatA kA niSedha karatA hai-anekatA ko ayathArtha mAnatA hai-bheda ko mithyA kahatA hai jaba ki anekAntavAda ekatA ke sAtha sAtha anekatA ko bhI yathArtha mAnatA hai| ekatAmUlaka yaha tatva ekAntarUpa se nirapekSa hai, yaha nahIM kahA jA sktaa| ekatA anekatA ke binA nahIM raha sakatI aura anekatA ekatA ke abhAva meM nahIM raha sktii| ekatA aura anekatA paraspara isI prakAra milI huI haiM ki eka ko dUsarI se alaga nahIM kiyA jA sktaa| aisI dazA meM ekatA ko sarvathA nirapekSa kahanA yuktiyukta nhiiN| ekatA anekatAzrita hai aura anekatA ekatAzrita hai| donoM eka dUsare kI apekSA rakhatI haiN| ekatA ke binA anekatA kA kAma nahIM cala sakatA aura anekatA ke binA ekatA kucha nahIM kara sktii| tattva ekatA ora anekatA donoM kA milAjulA rUpa hai| use na to ekAntarUpa se eka kaha sakate haiM aura na ekAntataH aneka / isalie syAdvAda ko ekatA ke vAstavika mAnane para bhI ekAntavAda yA nirapekSavAda kA bhaya nhiiN| 8. yadi pratyeka vastu kathaJcit yathArtha hai aura kathaJcit ayathArtha, to syAdvAda svayaM bhI kathaJcit satya hogA aura kathaJcit mithyaa| aisI sthiti meM syAdvAda se hI tattva kA yathArtha jJAna ho sakatA hai, yaha kaise kahA jA sakatA hai? syAdvAda tattva kA vizleSaNa karane kI eka dRSTi hai| anekAntAtmaka tattva ko anekAntAtmaka dRSTi se dekhane kA nAma hI syAdvAda hai / jo vastu jisa rUpa se yathArtha hai use usI rUpa meM yathArtha mAnanA aura taditara rUpa meM ayathArtha mAnanA syAdvAda hai / syAdvAda svayaM bhI yadi kisI rUpa meM ayathArtha yA mithyA hai to vaisA mAnane meM koI harja nahIM / yadi hama ekAntavAdI dRSTikoNa leM aura usase syAdvAda kI ora dekheM to vaha bhI mithyA pratIta hogaa| anekAnta dRSTi se dekhane para syAdvAda satya pratIta hogaa| dono dRSTiyoM ko sAmane rakhate hue hama yaha kaha sakate haiM ki syAdvAda kathaJcit mithyA hai arthAt ekAntadRSTi kI apekSA se mithyA hai aura kathaJcita satya hai arthAt anekAntadRSTi kI apekSA se satya hai / jisakA jisa dRSTi se jaisA pratipAdana ho sakatA hai usakA usa dRSTi se vaisA pratipAdana karane ke liye syAdvAda taiyAra hai| isameM usakA kucha nahIM bigdd'taa| jaba hama yaha kahate haiM ki pratyeka padArtha svarUpa se sat hai aura pararUpa se asat hai to hama yaha bhI kaha sakate haiM ki syAvAda svarUpa se arthAt anekAntarUpa se sat hai-yathArtha hai aura pararUpa se arthAt ekAntarUpa se asat hai-ayathArtha hai| hamArA yaha kathana bhI syAdvAda hI hai| dUsare zabdoM meM syAdvAda ko kathaJcit yathArtha aura kathaJcit ayathArtha kahanA bhI syAdvAda hI hai| 6. saptabhaGgI ke anta ke tIna bhaGga vyartha haiM kyoMki ve kevala do bhaGgoM ke yoga se banate haiN| isa prakAra yoga se hI saMkhyA bar3hAnA ho to sAta kyA ananta bhaGga bana sakate haiN| mUlataH eka dharma ko lekara do pakSa banate haiM-vidhi aura nissedh| pratyeka dharma kA yA to vidhAna hogA yA prtissedh| ye donoM bhaGga mukhya haiN| bAkI ke bhaGga vivakSAbheda se banate haiN| tIsarA aura cauthA donoM bhaGga bhI svataMtra nahIM haiN| vidhi aura niSedha kI krama se vivakSA hone para tIsarA bhaGga banatA hai aura yugapad vivakSA Page #428 -------------------------------------------------------------------------- ________________ syAdvAda para kucha AkSepa aura unakA parihAra 31 hone para cauthA bhaGga banatA hai| isI prakAra vidhi kI aura yugapad vidhi aura niSedha kI vivakSA hone para pAMcavAM bhaGga banatA hai| Age ke bhaGgoM kA bhI yahI krama hai| yaha ThIka hai ki jaina zrAcAryoM ne sAta bhaGgoM para hI jora diyA aura sAta bhaGga hI kyoM haiM, kama yA adhika kyoM nahIM hote, ise siddha karane ke lie aneka hetu bhI die, kintu jaina darzana kI maulika samasyA sAta kI nahIM, do kI hai| bauddha darzana aura vedAnta meM jina cAra koTiyoM para bhAra diyA jAtA hai ve bhI saptabhaGgI kI taraha hI haiN| unameM bhI mUlarUpa meM do hI koTiyAM haiN| tIsarI aura cauthI koTi meM maulikatA nahIM hai| koI yaha kaha sakatA hai ki do bhaGgoM ko bhI mukhya kyoM mAnA jAya, eka hI bhaGga mukhya hai| yaha ThIka nhiiN| vastu na to sarvathA sat yA vidhyAtmaka ho sakatI hai aura na sarvathA sat yA niSedhAtmaka | vidhi aura niSedha donoM rUpoM meM vastu kI pUrNatA rahI huI hai| na to vidhi niSedha se balavAn hai aura na niSedha vidhi se zaktizAlI hai| dono samAnarUpa se vastu kI yathArthatA ke prati kAraNa haiN| vastu kA pUrNarUpa dekhane ke lie donoM pakSoM kI sattA mAnanA Avazyaka hai| isalie pahale ke do bhaGga mukhya haiN| hAM, yadi koI aisA kathana ho jisameM vidhi aura niSedha kA samAnarUpa se pratinidhitva ho -- donoM meM se kisI kA bhI niSedha na ho to usako mukhya mAnane meM jaina darzana ko koI etarAja nahIM / vastu kA vizleSaNa karane para prathama do bhaGga avazya svIkRta karane par3ate haiN| 10. syAdvAda ko mAnane vAle kevalajJAna kI sattA meM vizvAsa nahIM rakha sakate kyoMki kevalajJAna ekAntarUpa se pUrNa hotA hai| usakI utpatti ke lie bAda meM kisI kI apekSA nahIM rahatI / syAdvAda aura kevalajJAna meM tattvajJAna kI dRSTi se koI bheda nahIM hai / kevalI vastu ko jisa rUpa se jAnegA, syAdvAdI bhI use usI rUpa se jAnegA / antara yaha hai ki kevalI jisa tattva ko sAkSAt jAnegApratyakSa jJAna se jAnegA, syAdvAdI chadmastha use parokSarUpa se jAnegA -- zrutajJAna ke AdhAra se jAnegA / kevalajJAna pUrNa hotA hai isakA artha yahI hai ki vaha sAkSAt AtmA se hotA hai aura usa jJAna meM kisI prakAra kI bAdhA kI sambhAvanA nahIM hai / pUrNatA kA yaha artha nahIM ki vaha ekAntavAdI ho gayA / tattva ko to vaha sApekSa - anekAntAtmaka rUpa meM hI dekhegaa| itanA hI nahIM, usameM utpAda, vyaya aura dhauvya ye tInoM dharma rahate haiM / kAla jaise kisI bhI padArtha meM parivartana karatA hai, vaise hI kevalajJAna meM bhI parivartana karatA hai| jaina darzana kevalajJAna ko kUTastha nitya nahIM maantaa| kisI vastu kI bhUta, vartamAna aura anAgata - ye tIna avasthAe~ hotI haiN| jo avasthA Aja anAgata hai vaha kala vartamAna hotI hai / jo Aja vartamAna hai vaha kala bhUta meM pariNata hotI hai / kevalajJAna yAja kI tIna prakAra kI avasthAoM ko Aja kI dRSTi se jAnatA hai| kala kA jAnanA zrAja se bhinna ho jAegA kyoM ki zrAja jo vartamAna hai vaha bhUta hogA aura Aja jo anAgata hai kala vaha vartamAna hogaa| yaha ThIka hai ki kevalI tInoM kAloM ko jAnatA hai kintu jisa paryAya ko usane kala bhaviSyat rUpa se jAnA thA use zrAja vartamAna rUpa se jAna sakatA hai| isa prakAra kAlabheda se kevalI ke jJAna meM bhI bheda zrAtA rahatA hai| vastu kI avasthA ke parivartana ke sAtha sAtha jJAna kI avasthA bhI badalatI rahatI hai| isalie kevalajJAna bhI kathaJcit anitya hai aura kathaJcit nitya / syAdvAda aura kevalajJAna meM virodha kI koI sambhAvanA nahIM / bhagavAn mahAvIra ne kevalajJAna hone ke pahale citravicitra paMkha vAle eka bar3e puMskokila ko svapna meM dekhaa| isa svapna kA vizleSaNa karane para syAdvAda phalita huA / puMskokila ke citravicitra paMkha anekAntabAda ke pratIka haiN| jisa prakAra jaina darzana meM vastu kI anekarUpatA kI sthApanA syAdvAda ke AdhAra para kI Page #429 -------------------------------------------------------------------------- ________________ 32 AcArya vijayavallabhasUri smAraka graMtha gaI usI prakAra bauddha darzana meM vibhajyavAda ke nAma para isI prakAra kA aMkura prasphuTita hushraa| kintu ucita mAtrA meM pAnI aura havA na milane ke kAraNa vaha murajhA gayA aura anta meM naSTa ho gyaa| syAvAda ko samaya samaya para upayukta sAmagrI milatI rahI jisa se vaha Aja dina taka barAbara bar3hatA rhaa| bhedAbhedavAda, sadasadvAda, nityAnityavAda, nirvacanIyAnirvacanIyavAda, ekAnekavAda, sadasatkAryavAda Adi jitane bhI dArzanika vAda haiM, saba kA AdhAra syAdvAda hai| jaina darzana ke prAcAryoM ne isa siddhAnta kI sthApanA kA yuktisaMgata prayatna kiyaa| prAgamoM meM bhI isakA kAphI vikAsa dikhAI detA hai| ___jaina darzana meM syAdvAda kA itanA adhika mahattva hai ki Aja syAdvAda jaina darzana kA paryAya bana gayA hai| jaina darzana kA artha syAdvAda ke rUpa meM liyA jAtA hai| jahAM jaina darzana kA nAma AtA hai, anya siddhAnta eka ora raha jAte haiM aura syAdvAda yA anekAntavAda yAda AjAtA hai| vAstava meM syAdvAda jaina darzana kA prANa hai| jaina zrAcAryoM ke sAre dArzanika cintana kA AdhAra syAdvAda hai| CIAARI . HUDAI N F.. PERATIENTIA 3 HADLINE . Media Page #430 -------------------------------------------------------------------------- ________________ jaina sAdhanA kA icchAyoga kaviratna zraddheya zrI amaracandrajI mahArAja jaina dharma kI sAdhanA icchA yoga kI sAdhanA hai-- sahaja yoga kI sAdhanA hai| jisa sAdhanA meM balaprayoga ho, vaha sAdhanA nirjIva bana jAtI hai / sAdhanA ke mahApatha para agrasara hone vAlA sAdhaka apanI zakti ke anurUpa hI pragati kara sakatA hai / sAdhanA kI jAtI hai, lAdI nahIM jA sktii| saMsAra meM jaina dharma ahiMsA kA, zAnti kA, prema kA aura maitrI kA amara sandeza lekara AyA hai| usa kA vizvAsa prema meM hai, talavAra meM nahIM / usakA dharma zrAdhyAtmikatA meM hai, bhautikatA meM nhiiN| sAdhanA kA maulika AdhAra yahA~ bhAvanA hai, zraddhA hai / Agraha aura balAtkAra ko yahA~ praveza nahIM hai / jaba sAdhaka jAga uThe, tabhI se usa kA saverA samajhA jAtA hai| sUryarazmiyoM ke saMsparza se kamala khila uThate haiM / ziSya ke prasupta mAnasa ko guru jAgrata karatA hai, calanA usakA apanA kAma hai / Agama vAGmaya kA gaMbhIratA se parizIlana karanevAle manISI isa tathya ko bhalI bhAMti jAnate haiM ki parama prabhu mahAvIra pratyeka sAdhaka ko eka hI mUlamantra dete haiM, ki 'jahA suhaM devAppiyA mA paDibaMdhaM kareha " deva vallabha manuSya ! jisa meM tujhe sukha ho, jisa meM tujhe zAnti ho, usI sAdhanA meM tU rama jA / parantu eka zarta jarUra hai, , - " jisa kalyANa - patha para calane kA tU nizcaya kara cukA hai, usa para calane meM vilamba mata kara, pramAda na kara / < isa kA tAtparya itanA hI hai, ki jaina dharma kI sAdhanA ke mUla meM kisI prakAra kA balaprayoga nahIM hai, balAtkAra se yahA~ sAdhanA nahIM karAI jAtI hai| sAdhaka apane Apa meM svatantra hai / usa para kisI prakAra kA Agraha aura dabAva nahIM hai / bhaya aura pralobhana ko bhI yahA~ avakAza nahIM hai / sahaja bhAva se jo ho sake, vahI saccI sAdhanA hai / grAtma-kalyANa kI bhAvanA lekara zrAnevAle sAdhakoM meM ve kI sandhyA meM lar3akhar3Ate cala rahe the ve bhI the, jo apane jIvana ke vasanta meM TakhelI kara cala rahe the, aura ve bhI the jo apane gulAbI jIvana meM abhI praveza hI kara pAe the / kintu bhagavAn ne satra ko icchAyoga kI hI dezanA dI - " jahA suhaM devaashuppiyaa......|" jitanA cala sakate ho calo, bar3ha sakate ho, bddh'o| bhI the jo apane jIvana zratimuktakumAra zrAyA, to kahA- tU bhI cala / meghakumAra zrAyA, to kahA -- zrA aura calA cala / indrabhUti zrAyA aura harikezI zrAyA - saba ko bar3he calo kI amRtamayI preraNA dI / candana bAlA zrAI to usa kA bhI svaagt| rAha saba kI eka hai, parantu gati meM saba ke antara hai / koI tIvra gati se calA, koI manda gati se / gati satra 1 ho / mandatA aura tIvratA zakti para AdhArita hai, yahI icchAyoga hai, yahI icchAdharma hai, yahI sahajayoga kI sAdhanA hai| gAthApati Ananda zrAyA / kahA- bhaMte ! zramaNa bana sakane kI kSamatA mujhameM nahIM hai| mahAprabhu ne amRtamayI vANI meM kahA - " jahA suhaM / " zramaNa na sahI, zrAvaka hI bano / samrAT zreNika AyA / kahA---bhaMte ! maiM zrAvaka bhI nahIM bana sktaa| yahA~ para bhI vahI icchAyoga zrAyA - " jahA suhaM / " zrAvaka nahIM bana sakate, to samyagdRSTi hI bno| jitanI zakti hai, utanA hI clo| mahAmegha barasatA hai aura jitanA pAtra hotA hai, vaisA aura utanA hI jala prApta ho jAtA hai| 33 Page #431 -------------------------------------------------------------------------- ________________ 34 AcArya vijayavallabhasUri smAraka graMtha jaina dharma eka vizAla aura virATa dharma hai| yaha manuSya kI AtmA ko sAtha lekara calatA hai| yaha kisI para balAtkAra nahIM krtaa| sAdhanA meM mukhya tattva sahaja bhAva aura antaHkaraNa kI sphUrti hai| apanI icchA se aura svataH sphUrti se jo dharma kiyA jAtA hai, vastutaH vahI saccA dharma hai, zeSa dharmAbhAsa yA jAtA hai, vastutaH vahI saccA dharma hai, zeSa dharmAbhAsa mAtra hotA hai| jaina dharma meM kisI bhI sAdhaka se yaha nahIM pUchA jAtA ki tU ne kitanA kiyA hai? vahA~ to yahI pUchA jAtA hai, ki tU ne kaise kiyA hai ? sAmAyika, pauSadha yA navakArasI karate samaya tU zubha saMkalpa zuddha bhAvoM ke pravAha meM bahatA rahA hai yA nahIM ? yadi tere antara meM zAMti nahIM rahI, to vaha kriyA kevala kleza utpanna karegI-usase dharma nahIM hogaa| kyoMki "yasmAt kriyAH pratiphalanti na bhaavshuunyaaH|" jaina dharma kI sAdhanA kA dUsarA pahalU yaha hai ki manuSya apanI zakti kA gopana kabhI na kre| jitanI zakti hai, usa ko chupAne kI ceSTA mata kro| zakti kA durupayoga karanA yadi pApa hai, to usakA upayoga na karanA bhI pApoM kA pApa hai-mahApApa hai| apanI zakti ke anurUpa japa, tapa aura tyAga jitanA kara sakate ho, avazya hI kro| eka prAcArya ke zabdoM meM hameM yaha kahanA hI hogA "jaM sakkai taM kIrai, jaM ca na sakkai tassa saddahaNaM / saddahamANo jIvo, pAvai ajarAmaraM gaNaM / " "jisa satkarma ko tuma kara sakate ho, use avazya kro| jisa ko karane kI zakti na ho, usa para zraddhA rakho, karane kI bhAvanA rkho| apanI zakti ke tola ke mola ko kabhI na bhuulo|" zrAcArAMga meM sAdhakoM ko lakSya kara ke kahA gayA hai-"jAe saddhAe nikkhaMtA tameva annupaaliyaa|" sAdhako! tuma sAdhanA ke jisa mahAmArga para A pahu~ce ho, apanI icchA se,--usa kA vaphAdArI ke sAtha pAlana kro| zrAvaka ho, to zrAvaka karma kA aura zramaNa ho, to zramaNa dharma kA zraddhA aura niSThA ke sAtha pAlana kro| sAdhanA ke patha para zUnya mana se kabhI mata clo| sadA mana ko tejasvI rkho| sphUrti aura utsAha rkho| kitanA cale ho, isa kI ora dhyAna mata do| dekhanA yaha hai ki kaisA cale haiN| citramuni ne cakravartI brahmadatta ko kahA thA-"rAjan , tuma zramaNatva dhAraNa nahIM kara sakate, koI cintA kI bAta nhiiN| tuma zrAvaka bhI nahIM bana sakate, na shii| parantu, itanA to karo ki anArya karma mata kro| karanA ho, to Arya karma hI kro|" isa se baDhakara icchAyoga aura kyA hogA? isa se adhika sarala aura sahaja sAdhanA aura kyA hogI? jaina dharma kA yaha icchA yoga mAnava samAja ke kalyANa ke lie sadA dvAra khole khar3A hai| isa meM praveza karane ke lie dhana, vaibhava aura prabhutva kI AvazyakatA nahIM hai| deza, jAti aura kula kA bandhana bhI nahIM hai| AvazyakatA hai, kevala apane soe hue mana ko jagAne kI, aura apanI zakti ko tola lene kii| __ Aja ke azAnta mAnava ko jaba kabhI zAMti aura sukha kI jarUrata hogI, to use isa sahaja dharmaicchAyoga kI sAdhanA karanI hI hogii| Page #432 -------------------------------------------------------------------------- ________________ vizvazAnti kA eka mAtra upAya bhagavAna mahAvIra kA aparigrahavAda zrI narendrakumAra bhAnAvata, 'sAhityaratna' manuSya kI antima maMz2ila kI agara koI kasauTI hai to vaha hai zAMti. cAhe AdhyAtmika kSetra meM hama ise mukti kaha kara pukAreM, cAhe dArzanika veza meM hama use vItarAga bhAvanA kheN| isI zAMti kI zodha meM manuSya yuga yuga se janma-maraNa ke cakra meM ghUmatA rahA hai| lekina aAja 20 vIM zatAbdi meM zAMti kA kSetra vyApaka evaM jaTila ho gayA hai| Aja vyaktigata zAMti ke mahattva se bhI adhika mahattva samaSTigata zAMti (vizvazAMti) kA hai| isa sAmUhika zAMti kI prApti ke lie mAnava ne aneka sAdhana DhUMDha nikAle / vibhinna vAdoM ke vivAdoM kA prativAda bhI usane kiyaa| mArksavAda kI vicAra-dhArA meM bhI vaha bhaa| lekina abataka use zAMti nahIM mila pAI hai| isakA mUla kAraNa hai Arthika vaiSamya / aAja ke vijJAna se lade bhautikavAdI yuga meM roTI-rojI-zikSA-dIkSA ke jitane bhI sAdhana haiM una para mAnavasamAja ke ine gine vyaktiyoM ke usa varga ne kabjA kara liyA jo ki nirdayI evaM svArthI banakara apane dhana ke naze meM madamAtA hai| dUsarI ora adhikAMza aise vyaktiyoM kA varga hai jo garIbI meM pala rahA hai| dhana aura zrama ke isa bhayAnaka antara aura virodha ne mAnava ke bIca meM dIvAla khar3I kara dI hai| isI viSamatA kA citraNa pragatizIla kavi zrI rAmadhArIsiMha 'dinakara' kI ina paMktiyoM meM dekhiye "zvAnoM ko milatA dUdha-vastra, bhUkhe bAlaka akulAte haiN| mAM kI haDDI se cipaka ThiThura-jAr3oM kI rAta bitAte haiM / / yuvatI kI lajA vasana beca jaba byAja cukAye jAte haiN| mAlika taba tela phuleloM para, pAnI sA dravya bahAte haiN||" eka ora aisA varga hai jo peTa aura pITha eka kiye dAne dAne ke lie tarasatA hai to dUsarI ora cAMdI kI caTanI se veSTita aise pakavAna haiM jinheM khAkara loga bImAra ho jAte haiN| eka ora rahane ke liesardI, garmI, pAvasa se apanI rakSA karane ke lie, TUTA chappara taka nasIba nahIM to dUsarI ora ve bar3I bar3I aTTAlikAeM haiM jinameM bhUta bolA karate haiN| isI bheda-bhAva ko miTAne ke lie navIna navIna vicAroM ko lekara vicArakoM ne naye naye vAdoM kI sRSTi kI hai| lekina jitane bhI vAda vartamAna meM pracalita haiM sabhI adhUre haiN| kisI meM raktapAta hai to kisI meM svaarthbhaav| kisI meM avyavahArikatA hai to kisI meM korA khayAlIpulAva / lekina eka aisA sAdhana aura hala (vAda) hai jisa ko Aja se lagabhaga DhAI hajAra varSa pUrva krAMtadarzI bhagavAn mahAvIra ne manomanthana kara atIndriya jJAna dvArA pratipAdita kiyA thaa| vaha hai "save jIvAvi icchanti jIviuM na marijauM" sabhI jIva jInA cAhate haiM, maranA koI nahIM caahtaa| sabhI sukha cAhate haiM, duHkha koI nahIM caahtaa| isa pAvana evaM punIta bhAvanA kA janma aura vikAsa agara mAnavahRdaya meM ho sakatA hai to vaha bhagavAn mahAvIra ke anokhe evaM vyAvahArika aparigraha vAda ke siddhAnta ke bala pr| aparigraha kA varNana jagat ke sampUrNa dhArmika granthoM meM pAyA jAtA hai / lekina jainadharma meM ise 35 Page #433 -------------------------------------------------------------------------- ________________ 36 AcArya vijayavallabhasUri smAraka graMtha vizeSa mahattva dekara isakA sUkSmAtisUkSma vivecana evaM vizleSaNa kiyA gayA hai| tattvArthasUtrakAra umAsvAti ne kahA hai "mUrchAparigrahaH"-arthAt-parigraha kA artha mUrchAbhAva-sAMsArika bhautika padArthoM meM mamatva yA nijatva kI bhaavnaa| kisI bhI padArtha ke prati mamatva kI bhAvanA nahIM rakhanA, yaha aparigraha hai| AvazyakatA se adhika kisI bhI vastu kA saMgraha karanA jahA~ eka aora samAja ke prati anyAya hai, vahA~ dUsarI ora apanI AtmA kA patana hai| arthAt tere mere ke bhedabhAva ko chor3akara, saMgraha pravRtti ko tyAgakara, aparigrahavRtti kA avalambana lekara aAja vizva meM jo dvandva aura tanAva hai use zAMtimaya tarIke se kama karane kI preraNA hameM aparigrahavAda se lenI hai| jinake pAsa paisA nahIM hai ve agara yaha samajhate hoM ki hama aparigrahI haiM to ve bhUla karate haiN| aparigrahI bhAvanA kA sambandha bAhya dhanadaulata se na hokara hRdaya kI bhAvanA se hai| ataH dhanavAnoM ko yaha nahIM socanA cAhie ki hama aparigrahI bana hI nahIM skte| bhagavAn mahAvIra kI to vANI hai ki agara eka bhikhArI ke pAsa kevala tana Dhakane ko phaTA-purAnA cithar3A hai lekina agara usa cithar3e ke prati bhI usakA mUrchAbhAva hai to vaha bhikhArI usa pUMjIpati se jyAdA parigrahI hai jisake pAsa karor3oM kI daulata hai para use vaha apanI nahIM samajhatA aura jo mUrchAbhAva se mukta hai / aparigrahI bhAvanA ke vikasita hone para hI dhanapati kA krUra hRdaya bhI karuNA se pighala jAtA hai| dAna aura dayA kI vAhinI kala kala karatI huI baha uThatI hai, jisake prema aura abhedamUlaka vyavahAra bhare nIra meM avagAhana kara lar3akhar3AtI mAnavatA nirmala evaM niDara ho zAMti kA sAMsa lene lagatI hai| bhagavAn mahAvIra ne gRhasthoM ke bAraha vrata batalAye haiN| unapara agara sUkSmadRSTi se vicAra kiyA jAya to spaSTa hai ki usake mUla meM adhikatama Arthika samatA sthApita karane kI bhAvanA nihita hai, gRhasthI ko maryAdita aura niyamita banAne kI dhyeya hai / maryAdita jIvana meM kabhI atireka aura atikramaNa ke abhAva meM na khuda meM azAMti hotI hai aora na dasaroM ko prazAnta karane kI bhAvanA prabala ho sakatI hai| bAraha vrata sthUla prANAtipAta viramaNa vrata (2) sthUla mRSAvAda viramaNa vrt| (3) sthUla adattAdAna viramaNa vrata sthUla abrahmacarya viramaNa vrt| (5) sthUla parigraha viramaNa vrata (6) divrt| (7) deza vrata (8) anarthadaNDa viramaNa vrata / (6) sAmAyika vrata (10) dezAvazika vrt| (11) pauSadha vrata (12) atithi saMvibhAga vrt| uparyukta bAraha vratoM meM prathama ke pAMca vratoM meM 'sthUla' zabda isaliye rakha gayA hai ki gRhasthI hiMsA, jhUTha, corI, abrahmacarya aura parigraha kA sarvathA va sarva prakAreNa tyAga nahIM kara sktaa| ataH unakA sthUla dRSTi se tyAga karane kA vidhAna hai| tAttvika dRSTi se inakA mahattva manuSya ko maryAdita banAne aura use saMgrahazIla na banAne meM hai| prathama cAra vratoM meM hameM jahAM taka ho sake hiMsA, jhUTha, corI aura abrahmacarya kA tyAga rakhanA caahie| aparigraha vrata isalie hai ki manuSya AvazyakatA se adhika saMgraha na kre| adhika saMgraha kI pravRtti ne hI Aja mAnava samudAya ko azAnta banA rakhA hai| isalie bhagavAn mahAvIra kA kathana hai ki pratyeka gRhastha apanI AvazyakatAoM ko nirdhArita kara yaha niyama kare ki mujhe isase adhika dravya nahIM rkhnaa| agara adhika dravya baDha jAya to use janatA janArdana kI sevA meM lagA denA hai| aisA karane se dUsare garIba loga usakA upayoga kara jIvana ko gati de paayeNge| isase lobhavRtti kama hogii| dravyaprApti kI hor3ahar3apa vAlI nIti meM hone vAle pApakarma rukeNge| isa vrata meM kevala dravya kI hI maryAdA nahIM hotI, calaacala sabhI prakAra Page #434 -------------------------------------------------------------------------- ________________ bhagavAna mahAvIra kA aparigrahavAda kI sampatti kA AvazyakatAnusAra parimANa karanA par3atA hai| hamAre sAmane Ananda, kAmadeva Adi zrAvakoM kA Adarza vidyamAna hai jinhoMne ina vratoM ko grahaNa kara zAMti kI sthApanA kii| isa parigrahaparimANa kI puSTi ke lie hI chaTA, sAtavAM aura pAThavAM vrata haiN| arthAt gRhastha yaha pratijJA kare ki mujhe pratyeka dizA meM amuka se adhika sImA meM vyApAra ke lie nahIM jAnA hai| isase viSama bhogoM kI, vailAsika jIvana kI, pratispardhA kI lAlasA na bdegii| pratidina manuSya ke upayoga meM AnevAlI pratyeka vastu kI bhI gRhastha maryAdA kre| aise padArtha do prakAra ke hote haiM(1) bhogya-jo vastu eka bAra upayoga meM Ane ke bAda dUsarI bAra na bhogI jAya jaise--anna, jala, vilepana aaadi| (2) upabhogya--jo vastu eka se adhika bAra upayoga meM aAtI ho jaise-makAna, kapar3A, gahanA aadi| ina sArI cIz2oM kI prAtaH uThakara gRhastha maryAdA kare ki amuka vastu mujhe dina meM kitanI bAra aura kitane parimANa meM kAma meM lAnI hai| antima cAra vratoM kA vidhAna bhI AdhyAtmika bala utpanna karane evaM aparigrahavRtti bar3hAne ke nimitta hai| baha prAraMbhI evaM parigrahI naraka kA bhAgIdAra hotA hai jaisA ki tattvArthasUtra meM kahA hai "bahAraMbha parigrahatvaM nArakasyAyuSaH" ataH hameM parigraha kA tyAga kara aparigraha kI aora jhukanA cAhiye kyoMki: "alpArambhaparigrahatvaM mAnuSasya" yaha manuSya prAyu pradAna karatA hai| aAja duniyA do zaktiyoM (Power-blocks) meM baMTI huI hai| (1) pUMjIvAdI dala-jisakA netRtva amerikA kara rahA hai| (2) sAmyavAdI dala-jisakA netRtva rUsa kara rahA hai| donoM apane apane svArtha ke liye lar3a rahe haiM aura vizva ke tamAma rASTroM ko yuddhAgni meM ghasITane kA prayatna kara rahe haiN| agara eka sacce gRhastha kI taraha ye rASTra bhI bhagavAn mahAvIra ke siddhAntoM-parigrahaparimANavata-ko grahaNa kara AvazyakatA se adhika saMgRhIta vastu kA dAna una rASTroM ko kara deM jinako inakI jarUrata ho to maiM dAve ke sAtha kahA sakatA hUM ki vizva meM zAMti sthApita ho jaaygii| pichale do mahAyuddha hue jinakA mUla kAraNa bhI yahI parigrahavRtti thii| mahAvIra kA deza bhArata Aja naye svara meM usI-siddhAnta kA pracAra sarvodaya, paMcazIla, zAMtimaya sahaastitva (Peaceful co-existence) ke rUpa meM kara rahA hai| agara pratyeka rASTra chaTe vrata ke anusAra pratyeka dizA meM apanI apanI maryAdAnusAra bhUmi kA parimANa karale to yaha yuddha lipsA miTa jAya, yaha eTamabAjI samApta ho jAya, ye pralaya ke bAdala praNaya kI bUMdoM meM badala jaayN| gAMdhIjI ke suziSya vinobAjI isI bhAvanA se prerita hokara bhUdAna Andolana kara rahe haiM jisake antargata sampattidAna, buddhidAna, kUpadAna, sAdhanadAna aura zramadAna kA sUtra pAla kara aparigraha kI bhAvanA kA vikAsa kara rahe haiM aura unheM kAphI saphalatA milI hai tathA milatI jA rahI hai| pragatizIla kavi 'dinakara' ne 'kurukSetra meM likhA hai "zAMti nahIM taba taka jaba taka, sukha-bhAga na nara kA sama ho| nahIM kisI ko bahuta adhika ho, nahIM kisI ko kama ho||" Page #435 -------------------------------------------------------------------------- ________________ 38 AcArya vijayavallabhasUrI smAraka graMtha yaha bhAvanA udita karane meM na to hiMsaka mArksavAda hI sahAyaka ho sakatA hai aura na korA Adarza vaad| agara isa prakAra kA vAtAvaraNa koI banA sakatA hai to vaha mahAvIra kA aparigrahavAda jisakA pratyakSa evaM vyAvahArika rUpa zramaNa saMgha ke jIte jAgate sthAgamUrti, vItarAgI tathA kriyAzIla sevAbhAvI tapasviyoM meM dekhA jA sakatA hai| isa asteya evaM aparigraha ke dvArA jo zAMti sthApita hogI vaha talavAra ke bala para sthApita hone vAlI na to akabara mahAn kI zAMti hogI, na vizvavijayI sikandara jaisI lekina yaha zAMti to aisI zAMti hogI jisake lie "dinakara" likhate haiM "aisI zAMti rAjya karatI hai, tana para nahIM hRdaya para nara ke UMce vizvAsoM para, zraddhA bhakti prAya para || " aMgrejI meM eka lekhaka ne likhA hai ki "The less I have the more Iam " arthAt hamAre pAsa jitanA kama parigraha hogA, utane hI hama mahAn hoNge| sacamuca dhanadaulata ke pAne se, dInaduHkhI ko lUTane se koI mahAn nahIM banatA / mahAn banatA hai tyAga se, aparigraha aura asteya se / agara hama sone ko bhI chipA chipA kara, mamatva bhAva rakhakara dharatI meM gAr3a rakheMge to vaha miTTI bana jAyagA / tAlAba ke pAnI kI taraha hama agara dhanatAdaulata ko ikaTThI kara usakA yathocita upayoga na kareMge to vaha sar3a jaaygii| zeksapiyara ne isI bAta ko phUla ke rUpaka meM kitanA acchA kahA hai / "Sweetest things turn sourest by their deeds, Lilies that faster smell far worse than weeds. " 66 33 ataH AvazyakatA isa bAta kI hai ki hama Eat drink and be merry jaise bAvIka siddhAnta ko chor3akara " Live and let live " ko AcaraNa meM lAkara aparigrahavAda kA sambala lekara vizvamArga ke pathika baneM, phira sacamuca zAMti hamAre paira cuumegii| diete 1jihe Page #436 -------------------------------------------------------------------------- ________________ saMjaya kA vikSepavAda aura syAdvAda paM. mahendrakumAra jaina, nyAyAcArya mahApaMDita rAhula sAMkRtyAyana tathA itaH pUrva DaoN. harmana jaikobI Adi ne syAdvAda yA saptabhaMga kI utpatti ko saMjayavelaThiputta ke mata se batAne kA prayatna kiyA hai| rAhulajI ne darzana digdarzana meM likhA hai ki'Adhunika jainadarzana kA AdhAra syAdvAda hai, jo mAlUma hotA hai saMjayavelaThThiputta ke cAra aMgavAle anekAntavAda ko lekara use sAta aMgavAlA kiyA gayA hai / saMjaya ne tattvoM (paraloka, devatA) ke bAre meM kucha bhI nizcayAtmaka rUpa se kahane se inakAra karate hue usa inakAra ko cAra prakAra se kahA hai 1'hai ?' nahIM kaha sakatA / 2'nahIM hai ?' nahIM kaha sktaa| 3 'hai bhI aura nahIM bhI?' nahIM kaha sakatA / 4 'na hai aura na nahIM hai ?' nahIM kaha sktaa| isakI tulanA kIjie jainoM ke sAta prakAra ke syAdvAda se 1 'hai ?' ho sakatA hai (syaadsti)| 2 'nahIM hai ?' nahIM bhI ho sakatA hai (syaannaasti)| 3 'hai bhI aura nahIM bhI ?' hai bhI aura nahIM bhI ho sakatA (syAdasti ca nAsti c)| ukta tInoM uttara kyA kahe jA sakate haiM (-vaktavya) haiM ? isakA uttara jaina 'nahIM' meM dete haiM4 syAt (ho sakatA hai) kyA yaha kahA jA sakatA hai ? nahIM, syAd a-vaktavya hai / 5 'syAdasti' kyA yaha vaktavya hai ? nahIM, syAdasti avaktavya hai| 6 'syAnAsti' kyA yaha vaktavya hai ? nahIM, 'syAt nAsti' avaktavya hai| 7'syAdasti ca nAsti ca'kyA yaha vaktavya hai ? nahIM, 'syAdasti ca nAsti ca' a-vaktavya hai| donoM ke milAne se mAlUma hogA ki jainoM ne saMjaya ke pahale vAle tIna vAkyoM (prazna aura uttara domoM) ko alaga karake apane syAdvAda kI chaha bhaMgiyA~ banAI haiM aura usake cauthe vAkya 'na hai aura na nahIM hai| ko jor3akara syAtsadasat bhI zravaktavya hai yaha sAtavA~ bhaMga taiyAra kara apanI saptabhaMgI pUrI kii|.........is prakAra eka bhI siddhAnta (syAt) kI sthApanA na karanA jo ki saMjaya kA vAda thA, usIko saMjaya ke anuyAyiyoM ke lupta ho jAne para jainoM ne apanA liyA aura usa ke caturbhaGgI nyAya ko saptabhaMgI meM pariNata kara diyaa|' darzana digdarzana pR. 466 rAhulajI ne ukta sandarbha meM saptabhaMgI aura syAdvAda ke rahasya ko na samajhakara kevala zabdasAmya dekha kara eka naye mata kI sRSTi kI hai| yaha to aisA hI hai jaise ki cora se jaja yaha pUche ki-'kyA tumane yaha kArya kiyA hai ?' cora kahe ki 'isase Apako kyA ?' yA 'maiM jAnatA hoU~ to kahU~ ?' phira jaja anya pramANoM se yaha siddha kara de ki 'cora ne yaha kArya kiyA hai', taba zabdasAmya dekhakara yaha kahanA ki jaja kA phaisalA corake bayAna se nikalA hai| saMjavavelaThThiputta ke darzana kA vivecana svayaM rAhulajI ne (darzanadigdarzana pR0 491) ina zabdoM meM kiyA hai-'yadi Apa pUche-'kyA paraloka hai ?' to yadi maiM samajhatA hoU~ ki paraloka hai to Apako 1. isake mata kA vistRta varNana dIghanikAya sAmaJa phalasutta meM hai| yaha vikSepavAdI thaa| 'amarAvikSepavAda' rUpa se bhI isa kA mata prasiddha thA / 2 Page #437 -------------------------------------------------------------------------- ________________ 40 zrAcArya vijayavallabhasUri smAraka graMtha batalAU~ ki paraloka hai| maiM aisA bhI nahIM kahatA, vaisA bhI nahIM kahatA, dUsarI taraha se bhI nahIM khtaa| maiM yaha bhI nahIM kahatA ki vaha nahIM hai, maiM yaha bhI nahIM kahatA ki vaha nahIM nahIM hai / paraloka nahIM hai, paraloka nahIM nahIM hai, paraloka hai bhI aura nahIM bhI hai; paraloka na hai aura na nahIM hai / ' saMjaya ke paraloka, devatA, karmaphala aura mukti ke sambandha ke ye vicAra zata pratizata prajJAna yA nizcayavAda ke haiN| vaha spaSTa kahatA hai ki "yadi maiM jAnatA hoU~ to batAU~ / " vaha saMzayAlu nahIM, ghora anizcayavAdI thaa| isaliye usakA darzana rAhulajI ke zabdoM meM "mAnava kI sahajabuddhi ko bhrama meM nahIM DAlanA cAhatA aura na kucha nizcayakara bhrAnta dhAraNAoM kI puSTi hI karanA cAhatA hai / " vaha zrAjJAnika thA / buddha aura saMjaya ma0 buddha ne ' 1 loka nitya hai, 2 anitya hai, 3 nitya anitya hai, 4 na nitya na anitya hai, 5 loka antavAn hai, 6 nahIM hai, 7 hai nahIM hai, 8 na hai na nahIM hai, 6 marane ke bAda tathAgata hote haiM, 10 nahIM hote, 11 hote haiM nahIM hote, 12 na hote haiM na nahIM hote, 13 jIva zarIra se bhinna hai, 14 jIva zarIra se bhinna nahIM hai|' (mAdhyamika vRtti pR0 446 ) ina caudaha vastutroM ko avyAkRta kahA hai / majjhimanikAya (2 / 23) meM inakI saMkhyA dasa hai / inameM Adi ke do praznoM meM tIsarA aura cauthA vikalpa nahIM ginAyA hai / ' inake avyAkRta hone kA kAraNa buddha ne batAyA hai ki - inake bAre meM kahanA sArthaka nahIM, bhikSucaryA ke liye upayogI nahIM, na yaha nirveda, nirodha, zAnti, paramajJAna yA nirvANa ke liye Avazyaka hai / ' tAtparya * yaha ki buddha kI dRSTi meM inakA jAnanA mumukSu ke liye Avazyaka nahIM thA / dUsare zabdoM meM buddha bhI saMjaya kI taraha inake bAre meM kucha kahakara mAnava kI sahaja buddhi ko bhrama meM nahIM DAlanA cAhate the aura na bhrAnta dhAraNAoM kI sRSTi hI karanA cAhate the| hA~, saMjaya aba apanI ajJAnatA aura anizcaya ko sApha sApha zabdoM meM kaha detA hai ki 'yadi maiM jAnatA hoUM to batAUM,' taba buddha apane na jAnane kA ullekha na karake usa rahasya ko ziSyoM ke liye anupayogI batAkara apanA pIchA chur3A lete haiM / zrAjataka yaha prazna tArkikoM ke sAmane jyoM kA tyoM hai ki 'buddha kI avyAkRtatA aura saMjaya ke anizcayavAda meM kyA aMtara hai, khAsakara citta kI nirNayabhUmi meM / sivAya isake ki saMjaya phakkar3a kI taraha pallA jhAr3akara kharI kharI bAta kaha detA hai aura buddha kuzala bar3e zrAdamiyoM kI zAlInatA kA nirvAha karate haiM / ' buddha aura saMjaya hI kyA, usa samaya ke vAtAvaraNa meM AtmA, loka, paraloka aura mukti ke svarUpa ke sambandha meM sat asat ubhaya aura anubhaya yA vaktavya ye cAra koTiyA~ gU~jatI thiiN| jisa prakAra Aja kA rAjanaitika prazna 'majadUra aura mAlika, zoSya aura zoSaka ke' dvandva kI chAyA meM hI sAmane AtA hai usI prakAra usa samaya ke AtmAdi zratIndriya padArthaviSayaka prazna catuSkoTi meM hI pUche jAte the / veda aura upaniSad meM isa catuSkoTi ke darzana barAbara hote haiN| 'yaha vizva sat se huA yA sat se ? yaha sat hai yA sat yA ubhaya yA anirvacanIya' ye prazna jaba sahasroM varSa se pracalita rahe haiM taba rAhulajI kA syAdvAda ke viSaya meM yaha phatavA de denA ki- 'saMjaya ke praznoM ke zabdoM se yA usakI caturbhaGgI ko tor3a maror3a kara saptabhaMgI banI ' - kahA~ taka ucita hai, isakA ve svayaM vicAra kareM / buddhake samakAlIna jo anya pA~ca tIrthika the, unameM niggaMTha nAthaputta vardhamAna mahAvIra kI sarvajJa aura sarva darzI ke rUpa meM prasiddhI thii| ve sarvajJa aura sarvadarzI the yA nahIM yaha isa samaya kI carcA kA viSaya nahIM hai, para ve viziSTa tattvavicAraka avazya the aura kisI bhI prazna ko saMjaya kI taraha nizcaya yA vikSepa koTi meM DAlane vAle nahIM the, aura na ziSyoM kI sahaja jijJAsA ko anupayogitA ke bhayaprada cakkara meM DubA Page #438 -------------------------------------------------------------------------- ________________ saMjaya kA vikSepavAda aura syAdvAda 41 denA cAhate the| unakA vizvAsa thA ki saMgha ke pa~camela vyakti jaba taka vastutattva kA ThIka nirNaya nahIM kara lete taba taka una meM bauddhika dRr3hatA aura mAnasabala nahIM pA sakatA / ve sadA apane samAnazIla anya saMgha ke bhikSutroM ke sAmane apanI bauddhika dInatA ke kAraNa hataprabha raheMge aura isakA asara unake jIvana aura prAcAra para Aye binA nahIM rhegaa| ve apane ziSyoM ko pardecanda padminiyoM kI taraha jagat ke svarUpa vicAra kI bAhya havA se aparicita nahIM rakhanA cAhate the| kintu cAhate the ki pratyeka mAnava apanI sahaja jijJAsA aura manana zakti ko vastu ke yathArtha svarUpa ke vicAra kI ora lgaave| na unheM buddha kI taraha yaha bhayavyApta thA ki yadi aAtmA ke sambandha meM 'hA~' kahate haiM to zAzvatavAda arthAt upaniSadvAdiyoM kI taraha loga nityatva kI ora jhuka jAyeMge aura 'nahIM hai' kahane se ucchedavAda arthAt cArvAka kI taraha nAstikatA kA prasaMga upasthita hogaa| ataH isa prazna ko avyAkRta rakhanA hI zreSTha hai| mahAvIra cAhate the ki maujUdA toM aura saMzayoM kA samAdhAna vastusthiti ke AdhAra se honA hI caahiye| ataH unhoMne vastusvarUpa kA anubhava kara batAyA ki jagat kA pratyeka sat ananta dharmAtmaka hai aura pratikSaNa pariNAmI hai| hamArA jJAnalava (dRSTi) use eka eka aMza se jAnakara bhI apane meM pUrNatA kA mithyAbhimAna kara baiThatA hai| ataH hameM sAvadhAnI se vastu ke virAT anekAntAtmaka svarUpa kA vicAra karanA caahiye| anekAnta dRSTi se tattva kA vicAra karane para na to zAzvatavAda kA bhaya hai aura na ucchedavAda kaa| paryAya kI dRSTi se aAtmA ucchinna hokara bhI apanI anAdyananta dhArA kI dRSTi se avicchinna hai, zAzvata hai| isI dRSTi se hama loka ke zAzvata azAzvata Adi praznoM ko bhI dekheN| (1) kyA loka zAzvata hai ? hA~, loka zAzvata hai-dravyoM kI saMkhyA kI dRSTi se| isameM jitane sat anAdi se haiM unameM se eka bhI sat kama nahIM ho sakatA aura na usameM kisI naye 'sat' kI vRddhi hI ho sakatI hai, na eka sat dUsare meM vilIna hI ho sakatA hai| kabhI bhI aisA samaya nahIM pA sakatA jaba isake aMgabhUta eka bhI dravya kA lopa ho jAya yA saba samApta ho jaayN| nirvANa avasthA meM bhI AtmA kI nirAsrava citsantati apane zuddha rUpa meM barAbara cAlU rahatI hai, dIpaka kI taraha bujha nahIM jAtI yAnI samUla samApta nahIM ho jaatii| (2) kyA loka azAzvata hai? hA~, loka azAzvata hai dravyoM ke pratikSaNabhAvI pariNamanoM kI dRSTi se| pratyeka sat pratikSaNa apane utpAda vinAza aura dhrauvyAtmaka pariNAmI svabhAva ke kAraNa sadRza yA visadRza pariNamana karatA rahatA hai| koI bhI paryAya do kSaNa nahIM tthhrtii| jo hameM aneka kSaNa ThaharanevAlA pariNamana dikhAI detA hai vaha pratikSaNabhAvI aneka sadRza pariNamanoM kA avalokana mAtra hai| isa taraha satata parivartanazIla saMyogaviyogoM kI dRSTi se vicAra kIjie to loka azAzvata hai, anitya hai, pratikSaNa parivartita hai| (3) kyA loka zAzvata aura azAzvata donoM rUpa hai ? hA~, kramazaH uparyukta donoM dRSTiyoM se vicAra karane para loka zAzvata bhI hai (dravya dRSTi se) aura azAzvata bhI hai (paryAya dRSTi se)| donoM dRSTikoNoM ko kramazaH prayukta karane para aura una donoM para sthUla dRSTi se vicAra karane para jagat ubhayarUpa bhI pratibhAsita hotA hai| (4) kyA loka zAzvata aura azAzvata donoM rUpa nahIM hai ? Akhira usakA pUrNa rUpa kyA hai ? hA~, loka kA pUrNa rUpa vacanoM ke agocara hai, avaktavya hai| koI aisA zabda nahIM jo eka sAtha loka ke zAzvata aura azAzvata donoM svarUpoM ko tathA usameM vidyamAna anya ananta dharmoM ko yugapat kaha ske| ataH zabda ke asAmarthya ke kAraNa jagat kA pUrNa rUpa avaktavya hai, anubhaya hai, vacanAtIta hai| Page #439 -------------------------------------------------------------------------- ________________ buddha prAcArya vijayadallabhasUri smAraka graMtha isa nirUpaNa meM Apa dekheMge ki vastu kA pUrNarUpa vacanoM ke agocara hai, avaktavya hai| cauthA uttara vastu ke pUrNa rUpa ko yugapat na kaha sakane kI dRSTi se hai| para vahI jagat zAzvata kahA jAtA haiM dravya dRSTi se, aura azAzvata kahA jAtA hai paryAya dRSTi se| isa taraha mUlataH cauthA, pahalA aura dUsarA ye tIna prazna maulika haiN| tIsarA ubhayarUpatA kA prazna to prathama aura dvitIya kA saMyogarUpa hai| aba Apa vicAreM ki jaba saMjaya ne loka ke zAzvata aura azAzvata zrAdi ke bAre meM spaSTa kahA hai ki 'yadi maiM jAnatA hoUM to batAU~' aura buddha ne kaha diyA ki 'inake cakkara meM na par3o, inakA jAnanA upayogI nahIM hai, ye avyAkRta haiM' taba mahAvIra ne una praznoM kA vastusthiti ke anusAra yathArtha uttara diyA aura ziSyoM kI jijJAsA kA samAdhAna kara unako bauddhika dInatA se trANa diyaa| ina praznoM kA svarUpa isa prakAra haiprazna saMjaya mahAvIra 1 kyA loka maiM jAnatA inakA jAnanA hA~, loka dravya dRSTi se zAzvata hoU~ to anupayogI hai zAzvata hai| isake batAU~ ? (avyA kisI bhI sat kA (anikaraNIya, sarvathA nAza nahIM ho zcaya, akathanIya) sakatA, na kisI ajJAna) asat se naye sat kA utpAda hI saMbhava hai| 2 kyA loka hAM, loka apane pratiazAzvata kSaNabhAvI pariNamanoM kI dRSTi se azAzvata hai| koI bhI paryAya do kSaNa Thaharane vAlI nahIM 3 kyA loka zAzvata aura avyAkRta azAzvata hai ? 4 kyA loka donoM rUpa nahIM hai, anubhaya maiM jAnatA hoU~ to batAU~ hA~, loka donoM dRSTiyoM se kramazaH vicAra karane para zAzvata bhI hai aura azAzvata bhI hai| hA~, aisA koI zabda nahIM jo loka ke paripUrNa svarUpa ko eka sAtha samagrabhAva se kaha sake, ataH pUrNa rUpa se vastu anubhaya hai, avaktavya hai| 1. buddha ke avyAkRta praznoM kA pUrA samAdhAna tathA unake Agamika avataraNoM ke liye dekho jainatarkavArtika kI prastAvanA pR0 14-24 / Page #440 -------------------------------------------------------------------------- ________________ saMjaya kA vikSepavAda aura syAdvAda saMjaya aura buddha jina praznoM kA samAdhAna nahIM karate, unheM anizcaya yA avyAkRta kahakara unase piMDa chur3A lete haiM; mahAvIra unhIM kA vAstavika aura yuktisaMgata samAdhAna karate haiN| isa para bhI rAhulajI yaha kahane kA sAhasa karate haiM ki 'saMjaya ke anuyAyiyoM ke lupta ho jAne para saMjaya ke vAda ko hI jainiyoM ne apanA liyaa|' yaha to aisA hI hai jaise koI kahe ki 'bhArata meM rahI parataMtratA ko parataMtratA vidhAyaka aMgrejoM ke cale jAne para bhAratIyoM ne use aparataMtratA (svataMtratA) ke rUpa meM apanA liyA; kyoMki aparataMtratA meM bhI 'paratantratA' ye pA~ca akSara to maujUda haiM hii|' yA 'hiMsA ko hI buddha aura mahAvIra ne usake anuyAyiyoM ke lupta hone para 'ahiMsA ke rUpa se apanA liyA hai| kyoMki ahiMsA meM bhI 'hiM sA' ye do akSara haiM hii|' jitanA paratantratA kA aparatantratA se aura hiMsA kA ahiMsA se bheda hai, utanA hI saMjaya ke anizcaya yA ajJAnavAda se syAdvAda kA antara hai| ye to tIna aura chaha kI taraha paraspara vimukha haiN| syAdvAda saMjaya ke ajJAna aura anizcaya kA hI to uccheda karatA hai, sAtha hI sAtha tattva meM jo viparyaya aura saMzaya haiM unakA bhI samUla nAza kara detA hai| yaha dekhakara to aura bhI Azcarya hotA hai ki-zrApa (pR. 484 meM) anizcitatAvAdiyoM kI sUcI meM saMjaya ke sAtha niggaMThanAthaputta (mahAvIra) kA nAma bhI likha jAte haiM tathA (pR0 491 meM) saMjaya ko anekAntavAdI bhii| kyA ise dharmakIrti ke zabdoM meM 'dhig vyApakaM tamaH' nahIM kaha sakate? ___ 'syAt kA' artha zAyada, saMbhava yA kadAcit nhiiN| 'syAt' zabda ke prayoga se sAdhAraNatayA logoM ko saMzaya, anizcaya aura saMbhAvanA kA bhrama hotA hai| para yaha to bhASA kI purAnI zailI hai usa prasaMga kI jahA~ eka vAda kA sthApana nahIM kiyA jaataa| ekAdhika bheda yA vikalpa kI sUcanA jahA~ karanA hotI hai vahA~ 'siyA' (syAt) pada kA prayoga bhASA kI viziSTa zailI kA eka rUpa rahA hai| jaisA ki maijjhimanikAya ke mahArAhulovAda sutta ke avataraNa se vidita hotA hai| isameM tejodhAtu ke donoM sunizcita bhedoM kI sUcanA 'siyA' zabda detA hai na ki una bhedoM kA anizcaya saMzaya yA sambhAvanA vyakta karatA hai| isI taraha 'syAdasti' ke sAtha lagA hA 'syAt ' zabda 'asti' kI sthiti ko nizcita apekSA se dRr3ha to karatA hI hai sAtha hI sAtha asti se: bhinna aura bhI aneka dharma vastu meM haiM, para ve isa samaya gauNa haiM, isa sApekSa sthiti ko bhI batAtA haiN| rAhulajI ne darzanadigdarzana meM saptabhaMgI ke pA~caveM, chaThe aura sAtaveM bhaMga ko jisa azobhana tarIke se tor3A maror3A hai vaha unakI apanI nirI kalpanA aura sAhasa hai| jaba ve darzana ko vyApaka naI aura vaijJAnika dRSTi se dekhanA cAhate haiM to kisI bhI darzana kI samIkSA usake ThIka svarUpa ko samajhakara hI karanI caahiye| ve avaktavya nAmaka dharma ko, jo ki 'asti' Adi ke sAtha svatantra bhAva se dvisaMyogI huA hai, tor3akara a-vaktavya karake usakA saMjaya ke 'nahIM' ke sAtha mela baiThA dete haiM aura saMjaya ke ghora anizcayavAda ko hI anekAntavAda kaha DAlate haiM.! kimAzcaryamataH param !! 1 "katamA ca rAhula Apo dhAtu ? Apo dhAtu siyA ajjhatikA siyA bAhirA // " -majjhimanikAya , Page #441 -------------------------------------------------------------------------- ________________ zrI AtmArAmajI tathA IsAI mizanarI prA. pRthvIrAja jaina, em. e., zAstrI purtagAla nivAsI sAhasI nAvika vAsko-de-gAmA ne aAzA-antarIpa kA cakkara lagAte hue bhArata pahuMcane kA nayA samudrI mArga khoja nikAlA aura usa kA jahAz2a 22 maI 1468 I0 ko mAlAbAra taTa para kAlIkaTa ke pAsa Akara tthhraa| vahAM ke rAjA z2amorina ne usa kA sAthiyoM sahita svAgata kiyA aura unheM vahAM rahane tathA vyApAra karane kI AjJA de dii| isa prakAra yuropiyana bhArata meM Ane lge| ye IsAI dharma ke mAnane vAle the| dhIre dhIre dUsarI yuropIya jAtiyAM bhI bhArata meM AI aura unhoM ne apanI vyApArika koThiyoM kI sthApanA kii| paristhiti se lAbha uThAkara unhoM ne apanI rAjanaitika sattA bhI sthApita kI aura kaI nagaroM para adhikAra kara liyaa| purtagAliyoM meM dharma kI kaTTaratA adhika thii| ve prajA ko z2abardastI IsAI banA lenA apanA karttavya samajhate the| yadyapi yuropIya logoM kA 1500 I. ke lagabhaga nae mArga se bhArata meM aAgamana zuru ho gayA thA aura ve apane dharma pracAra ke kAma ko bhI utsAhapUrvaka karate the, tathApi 1800 I0 taka bhArata meM isa dharma kA pracAra adhika na ho skaa| janatA ina para vizvAsa na rakhatI thii| yaha nayA dharma yahAM ke AdarzoM ke anukUla bhI na thaa| aMgrejoM kI IsTa iMDiyA kampanI kI rAjanaitika sattA 1757 I0 kI plAsI kI lar3AI ke bAda uttarottara bar3hane lagI aura dUsarI jAtiyAM isa kSetra meM hAra gii| prArambha meM kampanI sarakAra dharma ke viSaya meM hastakSepa karane se saMkoca karatI thii| use apane vyApArika hitoM kI cintA adhika thii| kampanI sarakAra ne kucha aise niyama bhI banAe the jina ke anusAra koI karmacArI na to bhAratIya dhArmika viSayoM meM hastakSepa kara sakatA thA aura na hI bAhara se koI dharmapracAra ke lie zrA sakatA thaa| aMgrejoM kI pahalI vyApArika koThI sUrata meM samrAT jahAMgIra kI iz2Az2ata se 1613 I0 meM khulii| dhIre dhIre unhoM ne mug2ala samrAToM ko prasanna kara vyApAra ke lie kaI suvidhAe~ prApta kara liiN| kintu zuru meM aMgreja vyApAriyoM kA sadAcAra aura vyavahAra atyanta girA huA thaa| dhokhA aura beImAnI ina kI vyApArika nIti ke mukhya siddhAnta the| una ke vyavahAra ko dekha kara bhAratavAsI IsAI dharma ko bhI burA samajhane lge| eka lekhaka ne likhA hai, "bhAratavAsI IsAI dharma ko bahuta girI huI cIz2a khyAla karate the| sUrata meM logoM ke muMha se isa prakAra ke vAkya prAyaH sunane meM Ate the ki 'IsAI dharma zaitAna kA dharma hai, IsAI bahuta zarAba pIte haiM, IsAI bahuta badamAzI karate haiM, aura bahuta mArapITa karate haiM, dUsaroM ko bahuta gAliyAM dete haiN|' TerI sAhiba ne isa bAta ko svIkAra kiyA hai ki bhAratavAsI svayaM bar3e sacce aura ImAnadAra the aura apane tamAma vAdoM ko pUrA karane meM pakke the| kintu yadi koI bhAratIya vyApArI apane mAla kI kucha kImata batAtA thA aura usa kImata se bahuta kama le lene ke liye usa se kahA jAtA thA to vaha prAyaH uttara detA thA--'kyA tuma mujhe IsAI samajhate ho, jo maiM tumheM dhokhA detA phirUMgA?" 1. itihAsa meM to isa bAta ke bhI pramANa vidyamAna haiM ki IsAI pracAraka IsA kI prAraMbhika zatAbdiyoM meM hI dakSiNa bhArata meM Ae the| 2. paM. sundaralAla : bhArata meM aMgrejI rAja-pRSTha 18-16. Page #442 -------------------------------------------------------------------------- ________________ zrI AtmArAmajI tathA IsAI mizanarI saMbhava hai isa prakAra ke apayaza aura apamAna se bhayabhIta ho kara IsTa iMDiyA kampanI ke adhikAriyoM ne dharma ke viSaya meM mauna rahane kI nIti hitakara samajhI ho| kintu 16 vIM zatAbdI ke prArambha meM hI isa nIti meM parivartana ho gyaa| mArkisa velsalI bhArata kA gavarnara janarala niyukta hone ke bAda 1768 I0 meM kalakatte phuNcaa| vaha mahAn briTiza sAmrAjya kI sthApanA ke svarNa svapna le kara bhArata meM AyA thaa| vaha iMglaiMDa meM hI isa viSaya para manana va adhyayana karatA rahA thA tathA pradhAna mantrI piTa se isa sambandha meM kaI dina taka vicAravinimaya bhI hotA rahA thaa| zuddha rAjanaitika uddezya ke atirikta usa kI yaha bhI utkaTa abhilASA thI ki bhArata meM z2oroM se IsAI dharma kA pracAra zurU kiyA jaae| " usa ne Ate hI IsAI dharma ke anusAra aMgrez2I ilAke ke andara ravivAra kI chuTTI kA manAyA jAnA jArI kiyaa| usa dina samAcAra patroM kA chapanA bhI kAnUna banda kara diyA gyaa| kalakatte ke phorTa viliyama meM usa ne eka kAleja kI sthApanA kii| isa kAleja kA eka uddezya videzI sarakAra ke lie sarakArI naukara tayyAra karanA thaa| velsalI ke jIvanacaritra kA racayitA aAra. Ara. pIyarsa sAfa likhatA hai ki yaha kAleja bhAratavAsiyoM meM IsAI dharma ko phailAne kA bhI mukhya sAdhana thaa| isa ke dvArA bhArata kI sAta bhinna bhinna bhASAoM meM iMjIla kA anuvAda karA kara usa kA bhAratavAsiyoM meM pracAra karAyA gyaa|...us kI isa IsAI dharmaniSThA ke lie aMgrez2a itihAsa lekhaka prAyaH usa kI prazaMsA karate haiN|" __ isa prakAra aba IsTa iMDiyA kampanI sAmrAjya vistAra ke sAtha sAtha IsAI dharma kA pracAra bhI utsAhapUrvaka karane lgii| 1813 I0 ke cArTara meM yaha spaSTa kara diyA gayA ki kampanI bhArata meM dharma aura sadAcAra kI zikSA kA pracAra karanA Avazyaka samajhatI hai tathA isa lokakalyANa ke kArya ke lie loga kampanI ke adhikRta pradezoM meM jA skeNge| IsAI dharma kI aneka pustakoM kA vividha bhAratIya bhASAoM meM anuvAda karAyA gyaa| bhinna bhinna viSayoM para IsAI mizanarI sosAiTiyoM ne pAThyapustakeM bhI tayyAra krvaaii| IsAI dharma ke pracAra ke lie pAnI kI taraha rupayA bahAyA jAne lgaa| jagaha jagaha prAraMbhika pAThazAlAeM, anAthAlaya, auSadhAlaya zrAdi khole gae aura bhAratIya samAja kI sAmAjika burAiyoM se pUrA pUrA lAbha uThAyA gyaa| dhArmika pustakeM muphta bAMTI gii| bhArata ke dharmoM para aneka AkSepa kara unheM heya batAyA gyaa| phalasvarUpa bahuta se bhAratIya IsAI bana ge| 1857 I0 meM bhArata meM jo prathama sazastra svatantratA yuddha prAraMbha huA, usa kA eka mukhya kAraNa bhAratavAsiyoM ko IsAI banAne kI AkAMkSA aura bhAratIya sainikoM meM IsAI mata kA pracAra thaa| isa azAnti se pahale kaI aMgrez2a rAjanItijJa samajhate the ki bhAratIyoM ke IsAI ho jAne meM hI aMgrez2I sAmrAjya kI sthiratA kA aAdhAra hai| IsTa iMDiyA kampanI ke adhyakSa misTara maiGgalsa ne viplava se kucha samaya pahale 1857 I0 meM hI pArlimaiMTa meM kahA thA, "paramAtmA ne bhArata kA vizAla sAmrAjya iGgalistAna ko isalie sauMpA hai tAki hindustAna ke eka sire se dUsare sire taka IsA masIha kA vijayI jhaMDA phaharAne lge| hama meM se hareka ko pUrI zakti isa kAma meM lagA denI cAhiye tAki samasta bhArata ko IsAI banAne ke mahAn kArya meM deza bhara ke andara kahIM para bhI kisI kAraNa z2arA bhI DhIla na hone paaye|" prAyaH usI samaya eka anya aMgrez2a vidvAn kaineDI ne likhA thA, "hama para kucha bhI ApattiyAM kyoM 1. paM. suMdaralAla : bhArata meM aMgrejI rAja-pRSTha 435. 2. paM. suMdaralAla: bhArata meM aMgrejI rAja--pRSTha 1370. Page #443 -------------------------------------------------------------------------- ________________ 46 AcArya vijayavallabhasUri smAraka graMtha na AeM, jaba taka bhArata meM hamArA sAmrAjya kAyama hai, taba taka hameM yaha nahIM bhUlanA cAhiye ki hamArA mukhya kArya usa deza meM IsAI mata ko phailAnA hai| jaba taka rAsakumArI se lekara himAlaya taka sArA hindustAna IsA ke mata ko grahaNa na kara le aura hindu va islAma dharmoM kI nindA na karane lage taba hameM pUrI sattA, adhikAra va zakti se lagAtAra prayatna karate rahanA caahiye|" san 1806 I0 meM velora meM sainikoM kA jo vidroha huaA thA, usa kA kAraNa bhI madrAsa ke tatkAlIna gavarnara viliyama baiMTiGka kA senA meM IsAI mata ke pracAra kA prayatna thaa| usa ne dabAe nAmaka eka phrAMsIsI pAdarI ko ATha haz2Ara rupae nakada de kara bhAratavAsiyoM ke dhArmika aura sAmAjika jIvana para eka pustaka likhavAI jisa meM aneka jhUThI bAtoM kA saMgraha thaa| sarakArI kharca para iMgalaiMDa meM isa pustaka kA khUba pracAra karAyA gyaa| jaba vaha pAdarI phrAMsa vApisa gayA, to IsTa iMDiyA kampanI ne use eka vizeSa AjIvana paiMzana dii| IsAI pracArakoM ko saba suvidhAeM dI jAtI thiiN| sarakArI chApakhAne una kA kAma muphta kara dete the| sainikoM ko yaha AjJA dI gaI ki ve varadI pahane hue apane mAthe para tilaka Adi dhArmika cihna na lagAeM, dAr3hiyA muMDavA deM aura saba eka taraha kI kaTI huI mUMche rkheN| beMTiGka 1832 I0 meM gavarnara janarala bnaa| usa samaya yaha kAnUna banA ki jo bhAratavAsI IsAI ho jAeMge, una kA paitRka saMpatti para pUrvavat adhikAra banA rhegaa| lArDa kainiMga ne lAkhoM rupae IsAI mata pracArakoM meM bAMTe the| sarakArI khaz2Ane se bizapoM koM bar3e bar3e vetana milate aura ucca adhikArI adhInastha karmacAriyoM para IsAI hone ke lie anucita dabAva ddaalte| paMjAba para adhikAra ho jAne ke bAda yaha koziza kI gaI ki paMjAba meM zikSA kA sArA kAma IsAI pAdariyoM ko sauMpa diyA jAe / senA meM IsAI dharmapracAra vizeSa utsAha se kiyA jAtA thaa| dharma parivartana karane vAle sainikoM ko tatkAla ucca pada de diyA jAtA thaa| 1857 I0 ke azAMta vAtAvaraNa ke bAda aMgrez2a kUTanItijJa isa bAta kA vizeSa anubhava karane lage ki bhAratavAsiyoM ke hRdaya se rASTrIyatA ke rahesahe bhAva bhI samApta kara die jAe~ tAki aMgrez2I sAmrAjya kI nIMva sudRDha rhe| isa uddezya kI pUrti ke lie do upAya soce gae-bhArata meM IsAI mata kA pracAra aura aMgrez2I zikSA diikssaa| yadyapi mahArAnI vikToriyA ne apanI ghoSaNA meM yaha vacana diyA thA ki aMgrez2I sarakAra dharma ke viSaya meM pakSapAta yA hastakSepa na karegI, tathApi eka varSa ke bAda hI iMgalaiMDa ke pradhAnamantrI ne pAdariyoM ke eka ziSTamaMDala se kahA, "samasta bhArata meM pUraba se pacchima taka aura uttara se dakkhina taka IsAI mata ke phailAne meM jahAM taka ho sake madada denA na kevala hamArA kartavya hai, balki isI meM hamArA lAbha hai|" IsAI pAdarI bhArata ke bholebhAle anapaDha logoM meM kisa cAlAkI se apane dharma kA pracAra kiyA karate the, isakA kucha varNana svAmI vivekAnanda jI ne sarvadharma pariSad cikAgo ke apane bhASaNa meM kiyA thaa| unhoM ne kahA, "maiM jaba bAlaka thA, taba mujhe yAda hai ki bhAratavarSa meM eka IsAI kisI bhIr3a meM apane dharma kA upadeza kara rahA thaa| dUsarI mIThI bAtoM ke sAtha usa ne apane zrotAoM se pUchA, 'yadi maiM tumhAre devatA kI mUrti ko lAThI mArUM to vaha merA kyA bigAr3a sakatA hai|' isa para eka zrotA ne ulaTa kara usa se prazna kiyA, 'yadi maiM tumhAre Izvara ko gAlI dUM, to vaha merA kyA kara sakatA hai?' IsAI 1. paM. suMdaralAla : bhArata meM aMgrejI rAja :-pRSTha 1371. R. Encyclopaedia Britannica vol. viii, page 624, 11th edition. 3. paM0 suMdaralAlajI: bhArata meM aMgrejI rAja-pRSTha 1660. Page #444 -------------------------------------------------------------------------- ________________ zrI AtmArAmajI tathA IsAI mizanarI 47 upadeza ne uttara diyA, 'jaba tuma maroge, taba tumheM daMDa milegaa|' taba usa AdamI ne pratyuttara diyA, 'aise hI jaba tuma maroge taba tumheM bhI mere devatA daMDa deNge| uparyukta varNana usa pRSTha bhUmi kA hai jise sanmukha rakhate hue hamAre 16 vIM zatAbdI ke sudhArakoM ko kArya karanA thaa| bhArata kA saubhAgya hai ki use aise nararatna prApta hue jinhoM ne bhAratIya dharma, sabhyatA aura saMskRti kI rakSA kara hamArI rASTrIya bhAvanA ko puSTa kiyaa| zrI AtmArAma jI IsAI mizanariyoM kI yuktiyoM, pracAra ke DhaMgoM aura unake uddezyoM se suparicita the| ve isa bAta ko acchI taraha samajha rahe the ki "kitane hI IsAI jana pramANa aura yukti ke jJAna ke abhAva meM aura apane paMtha ke calAne vAle IsA masIha ke anurAga se apane hI svIkRta dharma ko satya mAnate haiM aura kitane hI AryAvarta ke rahane vAloM ko jina kI buddhi satya dharma meM pUrI nipuNa nahIM hai, apane mata kA upadeza karate haiN|" zrI aAtmArAma jI ne una kAraNoM kA vizleSaNa kiyA thA jina ke AdhAra para bhAratIya yuvaka dhar3Adhar3a IsAI bana rahe the| unhoM ne likhA hai, "nirdhana dhana ke lobha se, kaMvAre va raMDe vivAha ke lobha se, kucha khAnapAna saMbaMdhI svatantratA ke lobha se, kucha hinduoM ke devoM va una kI mUrtiyoM kI aTapaTI rIti bhAMti dekhane se IsAI hote jAte haiN|"3 eka aura sthAna para ve isI viSaya kI carcA karate hue likhate haiM, "yuropiyana lokoM ne hindusthAna meM IsAI mata kA upadeza karanA zuru kiyA haiN| upadeza se, dhana se, strI dene se, logoM ko apane mata meM bepaTijma deke milAte hai|54. bhAratIya yuvakoM ko IsAI hone se bacAne ke lie hamAre tatkAlIna sudhArakoM ne bar3e sAhasa va kauzala se kAma kiyaa| zrI zrAtmArAma jI bhI svayaM isa kAryakSetra meM kAma karate rhe| gujarAtI bhASA meM eka pAdarI ne eka pustaka likhI thI jisa ke dvArA jaina dharma ke viSaya meM bhrAtiyAM phailAI gaI thiiN| zrApa ne usa ke uttara meM eka khojapUrNa pustaka likhI jisa kA nAma thA 'IsAI mata smiikssaa'| zrApa ne brahmasamAja aura Arya samAja dvArA isa viSaya meM kie gae kArya ko bhI svIkAra kiyA hai| Apa ne likhA hai, "IsA ke mata meM bahata aMgrejI phArasI ke paDhane vAle loka haiN| ve kadAgraha se lokoM se mata kI bAbata jhagar3ate phirate haiN| parantu brahmasamAjiyoM ne aura dayAnanda jI ne kitaneka hinduoM ko IsAI hone se rokA hai|" zrI zraAtmArAma jI aMgrez2I par3he likhe yuvakoM se prAyaH kahA karate the, "hoza meM aayo| tuma kauna ho aura kidhara jA rahe ho? tumhAre pUrvajoM kA caritra tumhAre lie prakAzamAna dIpaka ke samAna hai| una ke mahAna kAryoM ko pddh'o| taba tumheM jJAta hogA ki pUrva ne pazcima ko apane prakAza se kisa prakAra lAbha pahuMcAyA hai| tumheM pUrva kI ora dekhanA cAhie jahAM se sUrya devatA apanA prakAza DAlatA hai, na ki pazcima kI aura jidhara vaha asta hotA hai| IsAI mizanariyoM kI cikanIcupar3I bAtoM meM mata aaashro| ve tumhAre dharma ko apamAnita kara rahe haiM aura tumhArI sabhyatA kA parihAsa kara rahe haiN| una ke mithyA pracAra se bacane ke lie dharma upadeza suno aura apanI dhArmika pustakoM ko dhyAnapUrvaka pddh'o| 6" 1. The World's Parliament of Religions, vol. ii, p. 975. 2. IsAI mata samIkSA-pR. 2. 3. IsAI mata samIkSA-pR. 2-3. 4. ajJAnatimira bhAskara-pR. 267. 5. ajJAnatimira bhAskara-pR. 268. 6. lA. bAbUrAma : Atmacaritra (urdU) pR. 112. Page #445 -------------------------------------------------------------------------- ________________ 48 AcArya vijayavallabhasUri smAraka graMtha ahamadAbAda ke eka seTha dalapata bhAI kI eka dhanika vaiSNava se mitratA thii| usa kA bar3A lar3akA graijueTa thA aura pazcimIya sabhyatA ke kusaMskAroM se prabhAvita ho kara pAdariyoM kI cAla meM aA gayA thaa| kusaMgati ne usa meM zarAba va mAMsa kI burI Adata bhI DAla dI thii| use aAcAra se patita dekha kara mAtApitA bahuta vyathita hue| unhoM ne seTha dalapata bhAI ko apanI vyathA sunaaii| seThajI ne zrI zraAtmArAma jI ke viSaya meM unheM batAyA aura kahA ki kisI prakAra lar3ake ko ina ke pAsa le jaao| ve apane putra ko Apa ke pAsa le aae| kucha minaToM ke upadeza ne hI aisA camatkArI prabhAva DAlA ki vaha lar3akA kusaMgati se hamezA ke lie baca gyaa|' vi. saM. 1642 ke sUrata ke caturmAsa ke bAda ahamadAbAda se seTha dalapatabhAI kA zrI aAtmArAmajI ke nAma eka patra AyA thaa| usa patra meM seTha jI ne likhA thA ki kucha kulIna aura aMgrez2I zikSA prApta navayuvaka pAdariyoM ke bahakAne se IsAI hone vAle haiN| Apa zIghra ahamadAbAda padhArane kI kRpA kreN| patra milate hI zrApa bar3audA se vihAra kara ahamadAbAda pahuMce aura IsAI mizanariyoM kI cAloM para eka sArvajanika sabhA meM bhASaNa diyaa| Apa ne usa vyAkhyAna meM yaha siddha kiyA ki IsAI mata meM jitanI khUbiyAM haiM, ve saba jaina dharma se lI gaI haiN| Apa ne bAibala ke kaI uddharaNa janatA ke sAmane rakhe jina kA saba para bar3A prabhAva pdd'aa| Apa ne unheM batAyA ki pAdarI saMskRta aura prAkRta bhASAtroM se anabhijJa hone ke kAraNa bhAratIya dhArmika sAhitya ko samajhane meM asamartha haiM aura kapolakalpanA kara haMsI ur3Ate haiN| bAibala meM kaI aisI ghaTanAoM kA ullekha hai jo saMbhava nhiiN| jo loga zIze ke makAnoM meM rahate hai, unheM dUsaroM para patthara nahIM phaiMkane caahieN| samajhadAra logoM ko IsAI banane se pahale apane sAhitya aura itihAsa kI una ke sAhitya va itihAsa se tulanA avazya karanI cAhie, taba unheM sacAI kA jJAna hogaa| Apa ke sat parAmarza kA bahuta prabhAva par3A aura kaI navayuvaka IsAI hone se baca ge| isa prakAra zrI zrAtmAgama jI ne isa bAta kA anathaka parizrama kiyA ki bhAratIya yuvaka viveka khokara IsAI mizanariyoM ke jhUThe jAla meM na phNseN| yadi unheM adhyayana dvArA IsAI dharma acchA pratIta hotA hai to una kA karttavya hai ki ve pahale apane dharmazAstroM kA niyamapUrvaka adhyayana avazya kara leM tAki ThIka ThIka tulanA ho sake aura ve sacAI ke jJAna se anabhijJa na rheN| zrI zrAtmArAma jI ne tatkAlIna anya sudhArakoM ke samAna bhAratIya dharma, darzana tathA itihAsa para pazcima se hone vAle aAkramaNoM kA DaTa kara sAmanA kiyA aura saccI bhAratIya sabhyatA va saMskRti kA citra vizva ke sAmane rkhaa| yahAM isa bAta kA ullekha karanA Avazyaka pratIta hotA hai ki IsAI mizanariyoM ne samAjasevA ke bahAne bhAratIya logoM ko IsAI banAne kA kAma phira bhI jArI rkhaa| mahAtmA gAMdhI bhI ina ke kAmoM ko sandeha kI dRSTi se dekhate the| unhoM ne eka bAra likhA thA-" videzI mizanariyoM ke viSaya meM mere vicAra kisI se chipe nahIM haiN| maiMne kaI bAra mizanariyoM ke sAmane apane vicAra pragaTa kie haiN| yadi videzI mizanarI zikSA aura cikitsAsaMbandhI sahAyatA jaise mAnavIya sahAnubhUti ke kAmoM taka apanI pravRttiyoM ko sImita karane ke sthAna para unheM dUsaroM kA dharma chur3Ane ke lie kAma meM lAeMge to maiM dRr3hatApUrvaka unheM kahUMgA ki ve cale jaaeN| hareka jAti apane dharma ko dUsare dharma ke samAna acchA samajhatI hai| bhArata kI janatA ke dharma nizcayapUrvaka una ke liye paryApta haiN| bhArata ko eka dharma kI apekSA dusare dharma kI zreSThatA kI AvazyakatA nhiiN|" 2 isI lekha meM unhoM ne Age jA kara likhA thA, "dharma eka vyaktigata viSaya 1. Atmacaritra (urdU) pR. 113. 2. Young India, April 23, 1921 Page #446 -------------------------------------------------------------------------- ________________ 46 zrI AtmArAmajI tathA IsAI mizanarI hai| usa kA saMbandha hRdaya se hai| kyoMki eka DAkTara ne jo apane Apa ko IsAI kahatA hai, mere kisI roga kI cikitsA kara dI to usa kA artha yaha kyoM ho ki DAkTara mujhe apane prabhAva ke adhIna dekha kara mujha se dharma parivartana kI aAzA rakhe? kyA rogI kA svastha ho jAnA aura usa ke pariNAma se santuSTa honA hI kAfI nahIM ? phira yadi maiM IsAiyoM ke kisI skUla meM paDhatA hUM to mujhapara IsAiyata kI zikSA kyoM ThosI jAe ? maiM dharma parivartana ke viruddha nhiiN| kintu usa ke vartamAna DhaMga ke viruddha huuN| aAjataka dharmaparivartana eka dhandhA banA rahA hai| mujhe yAda hai ki maiMne eka mizanarI kI riporTa par3hI thii| usa meM usa ne batAyA thA ki eka vyakti kA dharma badalane para kitane rupae kA kharca hotA hai| yaha riporTa peza karane ke bAda usa ne 'bhAvI phasala' ke lie bajaTa peza kiyA thaa|" kheda kI bAta to yaha hai ki bhArata ke svatantra ho jAne ke bAda bhI isa saMbandha meM vizeSa parivartana nahIM huaa| 22 aura 23 eprila 1953 I0 ko kendrIya loka sabhA meM jo bahasa huI aura bhArata ke gRhamantrI ne jo vijJapti dI, usa se yaha suspaSTa hai ki IsAI mizanarI aba bhI purAnI cAloM se kAma le kara logoM ko bahakA rahe haiN| isa bahasa se kucha dina pahale hamAre pradhAnamantrI paM0 neharU ne aAsAma kI Adima jAtiyoM ke pradeza meM bhramaNa kiyA thaa| unheM patA calA ki videzI IsAI mizanarI samAja sevA kI Ar3a le kara sarakAra ke viruddha viSailA rAjanaitika pracAra kara rahe haiN| unhoM ne isakI nindA kii| usa ke bAda tatkAlIna gRhamaMtrI DaoNkTara kailAzanAtha kaTajU ne kaThora zabdoM meM unhIM pravRttiyoM kA varNana kiyaa| yahI dazA ur3IsA, madhyapradeza aura bihAra ke kucha pradezoM meM hai| videzI IsAI mizanarI una sthAnoM meM skUla aura auSadhAlaya kholane kA nAma le kara jAte haiN| lekina isa parade ke pIche ve dUsare dharmoM para kIcar3a uchAlate haiN| aura vahAM ke nivAsiyoM kA dharma parivartita karane kI koziza karate haiN| isake atirikta rAjanaitika dRSTi se nayI dalabandI kA prayatna bhI karate rahate haiN| kendrIya sarakAra kA dhyAna isa ora gayA hai aura AzA hai ki rAjA rAmamohanarAya, svAmI dayAnanda tathA zrI zrAtmArAmajI dvArA prAraMbha kie gae kArya kA zIghra hI madhura pariNAma hogA tathA samAja sevA ke kAmoM ko apane dharmapracAra kI sIr3hI na banAyA jaaegaa| (lekhaka ke zrI AtmArAmajI ke eka khojapUrNa aprakAzita jIvanacaritra se) ETAN dayTMASinde RSE FA HOT ARTHA VAAAAI EA IAN Smile STIRTHIATWARIRITUHUTTERMIRROUTINALITTARINCILIOMAMARHI MATHARITMANTHINDIHEROIRTELATMonthrayaneKINAR Page #447 -------------------------------------------------------------------------- ________________ jaina dRSTi se sAdhanA mArga zrI RSabhadAsajI AtmA para AvaraNa ke kAraNa zarIra ke prati Asakti A jAtI hai aura manuSya zArIrika sukhoM ke lie prayatna karane lagatA hai, zArIrika sukhoM ke lie dUsaroM ko kaSTa pahuMcAtA hai| vaha bhUla jAtA hai ki sabhI jIva samAna haiM aura duHkha kisIko bhI priya nahIM hai| prAtmA meM anaMta sukha bhare hue haiM, yaha vaha AvaraNoM ke kAraNa bhUla jAtA hai| isalie karmoM ke AvaraNa dUra karanA sAdhanA kA uddezya hai| . . sabakI bhalAI-zreya hI sukha kA kAraNa hai| dUsare ko duHkha dekara zreya nahIM hotaa| isase duHkha hI milatA hai| para jaba aAtmA ke AvaraNa dUra ho jAte haiM taba AtmA zuddha, pavitra aura nirmala banatI hai, AtmacetanA prakaTa honepara zArIrika sukhaduHkha kA asara nahIM hotaa| ___ karmoM ke mukhya AvaraNa haTa jAne para bhI zarIra ko zeSa Ayu bhoganI par3atI hai| jabataka zarIra rahatA hai, nAma se pukArA jAtA hai aura vedanA bhI hotI hai| lekina ina aAyu, nAma, gotra aura vedanIya karmoM kA AvaraNa haTa jAne se unakA asara nahIM hotaa| isI kAraNa se phira se baMdha nahIM ho sktaa| mAnava jIvana kA dhyeya hai sabake prati samabhAva rakhakara sabake zreya kA prayatna karanA, kevala apanA hI nahIM, sabakA udaya karane meM laga jaanaa| yaha pUrNa vikAsa hai aura isase eka vyakti siddha ho jAtA hai| vaha vyakti se samaSTi meM lIna ho jAtA hai| vaha jo karma karatA hai usameM kisI prakAra kI Asakti nahIM hotii| vaha sadA saceta rahatA hai isalie baMdha kA kAraNa nahIM bntaa| usameM 'Atmavat sarvabhUteSu' kI bhAvanA kA pUrA vikAsa ho jAtA hai| aAtmA para zrAvaraNa DAlane vAle karmoM kA jJAniyoM ne isa prakAra varNana kiyA hai : jJAna aura darzana ko Dhakane vAle, mohanIya aura antraay| ina karmoM ke zrAvaraNa se aAtmasvarUpa ko bhUlakara manuSya ajJAnI banatA hai| satya kI pahicAna nahIM kara sktaa| vaha yaha bhI nahIM jAnatA ki use apane zreya ke lie kyA karanA cAhie, aura jAna bhI letA hai to vaha vaisA AcaraNa nahIM kara paataa| isalie karmoM ke prAvaraNa dUra karanA aura naye karma aAne na denA yaha sAdhanA hai| mana, vacana aura zarIra ko burAI se rokanA sAdhaka ke lie Avazyaka hai| mana kabhI khAlI nahIM rahatA, vaha kisI na kisI viSaya meM lagA hI rahatA hai| sAdhaka dUsare ke aniSTa ke ciMtana kA tyAga karatA hai| jo usakA ahita karatA hai, vaha usakI bhI bhalAI hI cAhatA hai| vaha jAnatA hai ki koI bhI usakA ahita ajJAnavaza hI karatA hai| ajJAnI para to dayA hI karanA caahie| vaha to apanA ahita karanevAle ko upakArI mAnatA hai kyoMki karmoM ke prAvaraNa yA baMdha ke kaTane meM use madada milI hai| yaha samatva dRSTi zrAne para hI hotA hai| yadi mana svArtha yA anya kisI kAraNa se dUsare kA ahita socatA hai to vaha usake nirodha kA prayatna karatA hai| vaha jAnatA hai ki burAI prathama mana para hAvI hotI hai, phira usase vaise bure kAma hote haiM / isalie sAvadhAna hokara mana ko bure viSayoM se mor3atA hai| vicAroM kI taraha vaha vANI kA bhI saMyama rakhatA hai| dUsare kA akalyANa yA azreya ho, aisI bhASA vaha nahIM bolatA / usakI bhASA satya, parimita, hitakara va mIThI hotI hai| usakA prayatna rahatA hai ki usake bolane se kisI kA azreya na ho, kisI kA mana na duHkhe| 50 Page #448 -------------------------------------------------------------------------- ________________ jaina dRSTi se sAdhanA mArga vicAra aura vANI kI taraha zarIra se bhI koI aisI bAta nahIM hone detA ki jisase kisI kA akalyANa yA ahita ho| usakI pratyeka kriyA atyaMta sAvadhAnIpUrvaka hotI hai| usake dvArA jo bhI kAma hote haiM unase dUsaroM kA aniSTa to hotA hI nahIM, bhalAI hI sadhatI hai| - isa taraha vaha apane Apako satpravRtti meM lagAtA hai, para usakI kisI bhI zubha kriyA meM Asakti nahIM hotii| sahaja zubha pravRtti rahatI hai| ina zubha pravRttiyoM ko jaina dharma meM 'daza dharma' kahA jAtA hai| kSamAdi daza dharma jinake sAtha acche saMbaMdha hoM, unake sAtha acchA vartAva karane meM khAsa ar3acana nahIM paatii| para jaba koI kaSTa de, apamAna kare, yA krodha ke kAraNa upasthita kare taba bhI apanI vRttiyoM ko uttejita na hone de aura AtmabhAva rakhe, yaha kSamA hai| koI cAhe jitane ciDhAne ke kAraNa paidA kare to bhI apane ko uttejita na hone de, yaha uttama kSamA hai| apane para hamane kitanA kAbU pAyA hai, isakI kasauTI kSamA hI hai| kSamA dharma ke pAlana meM ahaMkAra bAdhaka banatA hai| saMsAra ke jhagar3oM meM adhikAMza ahaMkAra ke kAraNa paidA hote haiN| apanI bAta ke lie hajAroM nahIM para lAkhoM ke prANa gae aura bar3e bar3e yuddha hue| isalie sAdhaka bAharI aura bhItarI ahaMkAra ko tyAga kara namratA dhAraNa kare, mRdutA kA vyavahAra kre| manuSya ahaMkAra kare bhI to kisa bAta kA ? deha saMsAra kI zakti ke sAmane atyaMta tuccha hai| zakti, buddhi, vidyA, dhana sabhI itane alpa aura kSaNika haiM ki koI bhI vivekI puruSa unakA ahaMkAra kara nahIM sktaa| yahI kAraNa hai ki sacce jJAnI sadA namra hote haiN| kiMtu saralatA ke abhAva meM namratA daMbha bhI bana sakatI hai| isalie mana, vacana aura kAyA ke samI vyavahAroM meM ekatA lAne ke lie prArjava yA saralatA aAvazyaka hai| jaise vicAra hoM vaise kahe aura kare, yaha sAdhanA meM upayogI hai| koI apane ko cAhe jitanI satpravRtti meM lagAve para jabataka satpravRtti meM bhI prAsakti rahegI tabataka sAdhaka vikAsa nahIM kara sktaa| satpravRttiyAM bhI anAsakti ke abhAva meM bojharUpa yA baMdhana kA kAraNa bana jAtI haiN| isalie jJAniyoM ne kahA hai acche kAma karo aura unheM bhUla jaaao| sAdhaka anAsakta, phalAzArahita aura nirlepa vRttivAlA bane, isehI zauca kahA gayA hai| ___ sAdhanA meM tabataka pragati nahIM ho sakatI jabataka sAdhanA kA hetu spaSTa nhiiN| sAdhanA ke pIche dRSTi to satya kI khoja hai| satya bolane se bhI vaha adhika vyApaka hai| satya meM saca bolanA to vidita hai hI para bolane meM bhI vaha satya, hitakara aura iSTa ho| jaba kabhI eka kA satya dUsare se bhinna pratIta hotA ho to socanA cAhie ki yaha bheda kyoM hai| dUsare kA dRSTikoNa samajhane kA prayatna karanA caahie| samagra dRSTikoNa se yadi vicAra na kiyA jAya to hamAre samajhe hue satya ke apUrNa rahane kI saMbhAvanA rahatI hai, isalie satya kA khojI prayatnazIla aura udAra hogaa| usameM dhIraja hogii| vaha zIghratA meM na to nirNaya karegA aura na apanA nirNaya dUsare para lAdane kA prayatna hI kregaa| satya dUsaroM kI AjAdI meM dakhala nahIM detaa| bhinna bhinna vicAradhArAoM ke bAvajUda bhI dUsaroM ke prati AtmIyatA aura premabhAva raha sakatA hai| sAdhaka apane vicAroM ke prati dRDhatA rakhakara bhI dUsaroM ke prati udAratA rakha sakatA hai| para isa taraha ke satya kA pAlana binA saMyama ke asaMbhava hai| isIlie sAdhaka ke lie saMyama Avazyaka mAnA gayA hai| apane kisI bhI prakAra ke AcaraNa se dUsaroM ko kaSTa na phuNce| iMdriyoM aura mana ke adhIna Page #449 -------------------------------------------------------------------------- ________________ 52 zrAcArya vijayavallabhasUri smAraka graMtha bana zArIrika sukhoM ke pIche. lagane se AtmavikAsa asaMbhava hai| isIlie sAdhaka ke jIvana meM saMyama Avazyaka hai| saMyama kA pAlana karanevAle ke jIvana meM tyAga kA bahuta mahattva hai| jo apane jIvana ko vikasita karanA cAhe usake lie saMkalpa-vrata-niyama kA mahattva hai| burI bAtoM kA tyAga aura acchI bAtoM kA saMkalpa yA dRDha nizcaya bahuta madadagAra hotA hai| paraMtu tyAga binA saMtoSa ke saMbhava nhiiN| isalie akiMcana vRtti ko apanAnA Avazyaka hai| vaha parigraha kI maryAdA ke binA pA nahIM sktii| sabhI saMta kahate haiM ki lobha sabhI guNoM kA nAza karanevAlA hotA hai| vikAsa akiMcana vRtti ke binA ho nahIM sktaa| parigraha maryAdA yA akiMcana vRtti AtmacaryA meM lIna bane binA saMbhava nhiiN| AtmA meM magana hone para zrAnaMda pAne kI kalA hAsila ho sakatI hai| tabhI bAhya parigraha kA tyAga saMbhava hai| kyoMki binA aAnaMda ke yA sukha ke koI raha nahIM sktaa| prazna hai yaha sukha bhautika-bAhya-vastutroM se prApta kare yA zrAtmA se| anubhaviyoM kA kahanA hai ki bhautika sukhoM se Atmika sukha zreSThatara aura adhika TikanevAle hotA hai, isalie use prApta karane kA prayatna ho| prAtmaramaNa hI saccA brahmacarya hai| jaina sAdhanA meM tapa kA bhI mahattvapUrNa sthAna hai| zarIra ko kasa kara apane adhIna banAnA aura citta ko nirmala banAnA tapa kA uddezya hai / tapa kA artha zarIrakaSTa nhiiN| vahI tapa sAdhanA meM sahAyaka hotA hai jisase zarIra aura mana kI prasannatA bddh'e| tapa ke do bheda haiM: bAhya aura abhyNtr| anazana, UnodaratA, vRtti parisaMkhyAna, rasaparityAga, vivikta zayyAsana aura kAyakleza bAhya meM tathA prAyazcitta, vinaya, sevA paricaryA, svAdhyAya, vyusarga aura dhyAna abhyaMtara tapa meM haiN| ... jaba sAdhaka apramatta banakara nirmala citta banAkara sAdhanA karatA hai to vaha apane sAdhya taka pahuMcatA hai| sAdhaka yathAzakti prayatna kare yahI jaina darzana kI apekSA hai|| R TEMBER SARAN Manunmunaraa r LUOTE Kare T CELL SIICIAL + AISE- SHARPES .. SERVE Page #450 -------------------------------------------------------------------------- ________________ dharmottara TippaNa ke kartA mallavAdI zrI0 dalasukhabhAI mAlavaNiyA nyAyabindu prAcArya dharmakIrti kI kRti hai| usakI TIkA AcArya dharmottara ne likhI hai| ata eva usa TIkA kA nAma bhI dharmottara ho gayA hai| isa dharmottara arthAt nyAyabindu TIkA ke aneka TippaNa haiN| unameM eka prAcArya mallavAdI kI kRti hai, yaha bAta pATana aura jaisalamera ke bhaNDAroM kI sUcI ko dekhane se spaSTa hotI hai| prophesara ciravAsukI ko nyAyabindu TIkA ke TippaNa kI eka adhUrI prati milii| usake AdhAra para unhoM ne 'nyAyabindu TIkA TippaNI' ke nAma se eka pustaka raziyA kI prasiddha bauddha granthamAlA meM prakAzita kI aura vaha prAcArya mallavAdI kRta hai aisA bhI unhoM ne ukta grantha meM likhaa| kintu bAda meM unako mAlUma huA ki yaha kRti mallavAdI kI nahIM hai| ata eva unhoMne apane bhrama kA nirAkaraNa apane 'buddhisTa lojika' nAmaka grantha meM kara diyaa| zrAgamaprabhAkara muni zrI puNyavijayajI kI kRpA se mallavAdIkRta TippaNa kI pratilipi mere pAsa A gaI hai aura use ukta mudrita TippaNa ke sAtha milAna karane para yaha atyanta spaSTa ho gayA hai ki ve donoM bhinna haiN| prazna yaha hai ki mallavAdI zrAcArya kaba hue aura kahA~ hue ? jaina paraMparA meM eka mallavAdI nayacakra ke kartA rUpa se prasiddha haiN| unhIM mallavAdI ko DA. satIzacandra vidyAbhUSaNa ne isa TippaNa kA kartA mAnA hai| kintu nayacakra ke kartA mallavAdI kA paraMparAmAnya samaya vIra saMvat 884 hai| usa kA mela dharmakIrti aura dharmottara ke samaya se na hone ke kAraNa DA0 vidyAbhUSaNa ne ukta saMvat ko vIrasaMvat na mAnakara usake zaka yA vikrama saMvat hone kI saMbhAvanA kI hai| tadanusAra mallavAdI kA samaya I0827 yA I0 762 mAnA hai|' vastutaH dekhA jAya to zrAcArya mallavAdI jinhoM ne nayacakra likhA hai, isa TippaNa ke kartA haiM hI nhiiN| DA0 vidyAbhUSaNa ne nayacakra grantha dekhA nahIM thaa| anyathA ve kisI dUsare hI mallavAdI kI kalpanA krte| nayacakra ke kartA mallavAdI kA samaya nahIM bdlte| nayacakra meM prasiddha dArzanika diGnAga kA to ullekha hai, kintu unake bAda ke dharmakIrti Adi kisI dArzanika kA nAma to kyA, unake mata kA bhI nirdeza nahIM hai| vaidika dArzanika kumArila kA mata bhI usameM nirdiSTa nahIM hai| bhartRhari kA ullekha hai kintu ye bhartRhari itsiMganirdiSTa bhartRhari nahIM, api tu dUsare hI haiM jinakA samaya kumArila (I0 550 aAsapAsa) se bhI pahale hai| ata eva nayacakra ke kato mallavAdI se bhinna hI mallavAdI nyAyabindu TIkA ke TippaNakAra hai ___ DA0 alTekara ne epigrAphikA iNDikA meM gujarAta ke rASTrakUTa rAjA karka suvarNa kA eka tAmrapatra saMpAdita kiyA hai| unakA anumAna hai ki isa tAmrapatra meM nirdiSTa mallavAdI nyAyabinduTIkA ke TippaNakAra haiN| tAmrapatra zaka saMvat 743 meM likhA gayA hai aura usameM mUlasaMgha sena AmnAya meM honevAle aparAjitasUri kA ullekha hai| aparAjitasUri kI guruparaMparA usa tAmrapatra meM dI huI hai| aparAjita ke guru suprati the aura suprati ke guru mallavAdI the| aparAjita yadi zaka saMvat 743 arthAta I.821 meM vidyamAna the to unake 1. hisTrI oNpha iNDiyana laoNjika, pR. 165. 2. zlokavAtika tAtparya TIkA kI prastAvanA, pR. 17. 3. vaoNlyUma 21, pR. 133. Page #451 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha dAdAguru mallavAdI ke samaya ke sAtha dharmottara' ke samaya (I. 700) kA koI virodha nahIM ho sktaa| ataeva nayacakrakAra mallavAdI ke samaya ko badalane kI bhI AvazyakatA nahIM rhtii| isI dUsare mallavAdI ne yaha TippaNa banAyA ho, yaha saMbhava hai| kintu tattvasaMgraha meM sumati nAmaka eka digambara prAcArya ke mata kA khaNDana kiyA gayA hai| yadi ve hI sumati prastuta mallavAdI ke ziSya haiM to tattvasaMgraha ke samaya ke sAtha saMgati karanA Avazyaka hai| tattvasaMgraha ke racayitA zAntarakSita kA samaya I0705-762 ke bIca DaoN0 bhaTTAcArya ne sthira kiyA hai| ukta tAmrapaTTa meM sumati ziSya aparAjita kI vidyamAnatA 821 I0 meM siddha hotI hai| DaoN0 bhaTTAcArya ne sumati kA samaya I0 720 ke AsapAsa hone kA anumAna kiyA hai| kintu aisA mAnane para guru aura ziSya ke bIca 100 varSa kA antara ho jAtA hai| ataeva sumati kA samaya I0 720 ke AsapAsa mAnA jAya to pUrvokta asaMgati hotI nhiiN| zAntarakSita ne tibbata jAne ke pUrva tattvasaMgraha kI racanA kI hai| ataeva vaha I0 746 ke pahale racA gayA hogaa| kyoM ki zAntarakSita ne tibbata jA kara I. 746 meM naye vihAra kI sthApanA kI hai aisA ullekha milatA hai| ataeva hama mAna sakate haiM ki tattvasaMgraha I0 745 ke aAsapAsa racA gayA hogaa| sumati ko bhI yadi zAntarakSita kA samavayaska mAna leM to unakI bhI uttarAvadhi 762 I0 taka jA sakatI hai| aisI sthiti meM unake ziSya aparAjita kI sattA I0 821 meM asaMbhava nahIM rhtii| ina saba paristhiti kA vicAra karake sumati ke guru mallavAdI kI sattA I0 700-750 ke bIca mAnI jA sakatA hai| nyAyabindu ke mallavAdIkRta TippaNa meM dharmottara ke pUrvavartI TIkAkAroM ke matoM kA ullekha to milatA hai kintu dharmottara ke bAda ke usa ke anuTIkAkAroM ke matoM kA ullekha nahIM miltaa| aise kaI anuTIkAkAroM ke matoM kA ullekha anya TippaNoM meM hai jaba ki mallavAdI ke TippaNa meM nahIM hai| yaha bhI isa bAta ko siddha karatA hai ki dharmottara aura mallavAdI ke bIca samaya kA adhika antara nahIM hai| ata eva mallavAdI kA samaya I0 700-750 kI bIca mAnA jA sakatA hai| isameM dharmottara aura zAntarakSita donoM ke samaya ke sAtha saMgati hai| 1. dharmottara ke samaya ke viSaya meM dekho merI dharmottara pradIpa kI prastAvanA, pR. 53. 2. tattvasaMgraha TIkA pR. 376, 382, 383, 486, 466. 3. tattvasaMgraha, prastAvanA, pR. 62. samAjATERCHIRAL lA MILAILEEMILARINITMENDLSAAMIRMATMLAIMA M ATA HARTRIPATRIN r Page #452 -------------------------------------------------------------------------- ________________ prAcIna bhArata meM deza kI okatA DaoN. vAsudeva zaraNa agravAla, ema. e., pIeca. DI., DI. liT bhaugolika ekatA rASTrIya ekatA kA mUla AdhAra hai aura rASTrIya ekatA / usakA Avazyaka phala hai / purANoM ke bhuvana koza nAmaka adhyAyoM meM saptadvIpI bhUgola kA varNana milatA hai / meru ko kendra meM mAnakara usake uttara meM uttara kuru, pUrva meM bhadrAzva, dakSiNa meM bhAratavarSa aura pazcima meM ketumAla ina cAra varSoM kI kalpanA kI gaI hai / ina cAroM kA sammilita nAma jambUdvIpa thA / arvAcIna bhUgola ke anusAra meru pAmIra ke UMce paThAra kI saMjJA hai jo pRthvI rUpI kamala ke kendra meM karNikA ke samAna sthita hai / " uttara kuru sAiberiyA aura bhadrAzva cIna hai| ketumAla pAmIra ke pazcima meM phailA huA vaha pradeza hai jisameM cakSu va yA vartamAna zrauksasa nadI bahatI hai / meru ke dakSiNa kI ora sthita himAlaya aura dakSiNI samudra ke bIca kA bhUpradeza purANoM ke anusAra eka bhaugolika ikAI mAnI jAtI thI / usI kI saMjJA bhAratavarSa thI / jaisA pUrva meM kahA jA cukA hai, bhuvanakoza ke lekhaka bhAratavarSa kI uttarI aura dakSiNI sImAoM ke viSaya meM nizcita aura spaSTa ullekha karate haiM / uttara meM jahAM taka gaMgA ke uttarI srota yA zAkhA nadiyAM haiM aura dakSiNa meM samudra taTa para jahAM kanyAkumArI hai vahAM taka bhArata kI sImAeM hai| isake pUrva kI sImA para kirAta jAti ke loga base the jinheM Ajakala kI bhASA meM mauna khmera kahA jAtA hai| bhArata pazcima meM yavana arthAt yUnAnI base hue the" / yavanoM se yahAM tAtparya bAlhIka ( Adhunika balkhu, prAcIna baikTriyA) ke yUnAnI rAjAoM se hai jinhoMne tIsarI zatI I. pU. ke madhya bhAga meM maurya sAmrAjya ke nirbala honepara yavana rAjya kI vahI nIMva DAlI thii| isase yaha bhI jJAta hotA hai ki bhAratavarSa ke bhaugolika vistAra kI yaha kalpanA zuMga kAla se pUrva hI sthira ho cukI thI / pAlI sAhitya ke dIghanikAya graMtha meM bhArata kI bhaugolika aura rAjanaitika ekatA kA bahuta hI sundara ullekha milatA hai-- " to kauna hai jo uttara meM zrAyatAkAra aura dakSiNa meM zakaTamukha ke samAna saMkIrNa isa mahApRthvI ko sAta barAbara bhAgoM meM bAMTa sakatA hai ? mahAgovinda ko chor3a kara bhalA aura dUsarA kauna aisA karane meM samartha hai ? kaliMga meM dantapura, azmaka meM potana, avanti meM mAhiSmatI, sauvIra meM roruka, videha meM mithilA, aMga meM campA, aura kAzI meM vArANasI inheM mahAgovinda ne basAyA / " 1. jambUdvIpaH samastAnAmeteSAM madhya saMsthitaH / tasyApi merumaitreyamadhye kanakaparvataH / bhUpadmAsyAsya zailo'sau karNikAkAra saMsthitaH // viSNupurANa 2 / 226,10 | vAyu 2. Ayato hyAkumArikyAdA gaMgAprabhAvAcca vai / pUrve kirAtA yasyAnte pazcime yavanAH smRtAH // 45 / 81-82 / " Ayatastu kumArIto gaMgAyAH pravahAvadhiH / " bhAratavarSa kI yaha bhaugolika paribhASA thii| 3. ko nu kho bho pahoti imaM mahApaThaviM uttarena AyataM dakkhiNena sakaTamukhaM saptadhAsamaM suvibhattaM vibhajituM ti / tatra sudaM majjhe reNusya rajJo janapado hoti / dantapuraM kaliMgAnAM assakAnaM ca potanaM / mAhitI avantInaM sovIrAnaM ca rorukaM / mithilA ca videhAnaM campA aMge mApitA / vArANasI ca kAsInaM ete govindamA pitA ti / ( dIghanikAya, mahAgovindusutta) 55 Page #453 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha isa ullekha meM ye bAteM mahattvapUrNa haiN| yahAM samasta bhAratavarSa ke liye mahApRthivI zabda kA prayoga huA hai| prAcIna bhAratavarSa kI rAjanaitika paribhASA meM kisI rAjA ke apane janapada ke rAjya vistAra ko pRthvI kahate the jisa kAraNa rAjA pArthiva kahalAtA thaa| eka-eka janapada kA svAmI rAjA vahAM kA pArthiva hotA thaa| kintu eka janapada kI sImA se Age bar3ha kara samudraparyanta pRthvI ke liye mahA-pRthivI zabda kA prayoga hone lagA thaa| pANini kI aSTAdhyAyI meM mahApRthivI ke liye hI sarvabhUmi saMjJA kA prayoga huA hai| sarvabhUmi ke rAjA ko sArvabhauma kahate the|' Apastamba zrauta sUtra (3011) ke anusAra sArvabhauma rAjA ko hI azvamedha karane kA adhikAra thaa| jo sArvabhauma hotA thA vahI cakravartI kahalAtA thaa| mahAbhArata ke anusAra dauHSanti bharata azvamedhoM ke karane se sArvabhauma cakravartI hushraa| ___dIghanikAya meM dUsarA mahattvapUrNa ullekha mahApRthivI yA bhAratavarSa kI bhautika zrAkRti ke sambandha meM hai| aba taka isake tIna prakAra mile hai, kUrma saMsthAna, kArmuka saMsthAna aura zakaTamukha sNsthaan| varAha mihira ne bRhatsaMhitA meM bhAratavarSa ke saMsthAna (aM0 kanaphyugarezana) ko kUrma kI AkRti vAlA kahA hai| usa karma saMsthAna ke nau bheda kie haiM, arthAt 1. madhya bhAga 2. pUrva dizA meM phailA huaA mukha 3. dakSiNa-pUrva dizA meM dAhinA paira 4. dAhinI kukSi 5. dakSiNa-pazcima kA pichalA paira 6. puccha yA puTThoM kA bhAga 7. uttara-pazcima kA uparalA paira 8. bAI ora kI uparalI kukSi aura 6. pUrva-uttara dizA kA agalA pair| isa kUrma-saMsthAna ke pratyeka bhAga meM jo janapada yA deza haiM unake nAma bhI alaga alaga ginAe gae haiN| bhAratavarSa ke saMsthAna kI dUsarI kalpanA purANoM ke bhuvanakoza nAmaka adhyAyoM meM milatI hai| jahAM isa bhUmi ko kArmuka yA dhanuSAkRti kahA gayA hai| dakSiNa kA ghumA hazrA bhAga jo samudra ke bhItara ghusA hA hai dhanuSa kA mur3A huaA DaMDA hai| uttara kA himAlaya usa DaMDe ke Upara khiMcI huI DorI hai, jisakI tAna se DaMDe kA pRSTha bhAga mAnoM jhuka gayA hai| " karma saMsthAna aura dhanuSAkRti saMsthAna, ina donoM kalpanAoM se bhI adhika pratyakSa dIrghanikAya kA ullekha hai jisameM bhArata ke uttarI maidAna aura parvatoM ke mile hue bhAga ko zrAyatAkAra kahA gayA hai| isake agrabhAga meM chakar3e ke lambe aura saMkIrNa mukha kI bhAMti dakSiNa bhArata kA bhUbhAga nikalA huA hai| deza ke liye zakaTamukhI saMsthAna kI yaha kalpanA itanI pratyakSa aura sacitra hai jaise kisI arvAcIna mAnacitra meM bhAratavarSa kI prAkRti ko dekhakara koI usakA varNana kara rahA ho| bhArata-bhUmi kI isa pratyakSasiddha bhaugolika ekatA ko Arthika, dhArmika, sAMskRtika kSetroM meM jo samarthana prApta huzrA aura usakI jaisI pUrti huI usakA varNana atIva rocaka viSaya hai| rAjanaitika kSetra meM bhI isa maulika ekatA ne Adarza ke rUpa meM sadA logoM ko prerita aura Andolita kiyaa| yaha eka tathya hai ki hamArI yaha bhUmi prAkRtika sImAoM ke vibhAga se aneka janapadoM meM vibhakta thii| isa prakAra ke lagabhaga do sau janapadoM kI sUcI purANoM ke bhuvanakoza nAmaka adhyAyoM meM prApta hotI hai| janapadoM kA yaha baMTavArA janatA kI svAbhAvika sthAnIya AkAMkSAoM kI pUrti karatA thaa| vaha janatA ke liye sthAnIya ekatA kA sudRr3ha bandhana thaa| rAjyoM ke aitihAsika vighaTana ke samaya bhI janapadIya jIvana kI ikAI Thosa caTTAna kI bhAMti sthira rahatI thii| janapadoM ke rUpa meM bhAratIya jIvana kI mAlA himAdri se kumArI taka gUMthI gaI thii| janapadoM ko hama isa mAlA ke sthAyI manake kaha sakate haiN| pratyeka janapada kI pRthivI sthAnIya jIvana 1. srvbhuumipRthiviibhyaamnnmau| 5 / 1141; tasyezvaraH 5 / 1142; sarvabhUmerIzvaraH sArvabhaumaH pRthivyA IzvaraH paarthivH| Page #454 -------------------------------------------------------------------------- ________________ prAcIna bhArata meM deza kI aMkatA ke Arthika, sAMskRtika, bhASA aura vidyA saMbandhI pahaluoM se harI-bharI banI rahatI thii| jisa prakAra yUnAna deza meM vahAM kI saMskRti kI dhAtriyAM "siTI-sTeTsa" yA paura-rAjya the ThIka usI prakAra bhAratavarSa ke janapada bhI sAMskRtika aura rAjanaitika ikAiyoM ke rUpa meM sthAnIya vizvajanatA kI mAtAeM thii| kintu janapadoM kI isa vividha zRMkhalA ko ekatra milAkara kisI mahAn rAjanaitika saMgaThana kA Adarza bhI vaidika kAla se milane lagatA hai| isa sambandha meM pratyeka rAjA kI aindra mahAbhiSeka (rAjyAsana para AsIna hone ke abhiSeka) ke samaya par3hI jAne vAlI pratijJA ko hama nahIM bhulA skte| isameM kahA hai:___jo brAhmaNa purohita yaha icchA kare ki abhiSikta hone vAlA kSatriya saba vijayoM ko jIte, saba lokoM ko prApta kare, saba rAjAoM meM zreSThatA prApta kare, evaM sAmrAjya, bhaujya, svArAjya, vairAjya, pArameSThaya, rAjya, mahArAjya, Adhipatya, ina vibhinna prakAroM se abhiSikta hokara parama sthiti prApta kare, cAroM dizAoM ke anta taka pahuMca kara aAyuparyanta sArvabhauma bane, aura samudraparyanta pRthivI kA ekarAT bane, usa kSatriya ko isa aindra mahAbhiSeka kI zapatha dilAkara rAjya meM usakA abhiSeka karanA caahie|' isa pratijJA meM hama una aneka zabdoM kI gUMja sunate haiM jinase bhArata kA rAjanaitika itihAsa aAndolita huyA hai| bhAratIya itihAsa meM jitane rAjAoM kA abhiSeka vaidika paddhati se huA sabake liye isI pratijJA kA uccAraNa huaA hogaa| deza kI bhaugolika aMkatA ko isameM spaSTa rAjanaitika ekatA ke sAtha milAyA gayA hai| samantaparyAyI sArvabhauma aura samudraparyanta pRthivI kA ekarAT ye donoM Adarza dezavyApI rAjanaitika cetanA ke sUcaka haiN| isI se prerita hokara zakuntalA ne kahA thA: 'he daSyaMta' merA yaha patra zailarAja himavanta kA zirobhUSaNa dhAraNa karane vAlI isa caturaMta prathivI kA pAlane karane vAlA bnegaa|' hama pahale kaha cuke haiM ki bharata kA ajita cakra loka meM gUMjatA huaA saba rAjAtroM ko apane vaza meM lAkara samasta pRthvI para phaila gyaa| isake kAraNa bharata sArvabhauma cakravartI khlaae| bharata se Arambha hokara yaha paramparA aura ye Adarza aura bhI kitane hI rAjAroM meM avatIrNa hue| Upara likhI huI kaI rAjyapraNAliyoM meM paraspara bheda the| "sArvabhauma" zabda sarvabhUmi yA mahApRthivI ke rAjya kI ora saMketa karatA hai| sArvabhauma rAjA ko cakravartI bhI kahA jAtA thaa| jisa ke rathacakra ke liye apane janapada se bAhara koI rukAvaTa na ho use cakravartI kahA gayA jAna par3atA hai| pIche usa bar3he hue rAjanaitika sImAvistAra yA bhUbhAga ke liye cakra zabda kA prayoga hone lgaa| sArvabhauma paddhati meM yaha Avazyaka thA ki rAjA dUsare rAjAoM ke sAtha yuddha karake yA to unheM apanA vazavartI banA le aura yA balapUrvaka unakA rAjya apane rAjya meM milA le| yahI bharata ne kiyA thA, aura kAlAntara meM samudragupta ne bhI isI nIti kA avalambana kiyaa| prArambhika avasthA meM prAyaH pratyeka deza meM bhUmi aneka janapadIya rAjAoM meM baMTI huI hotI hai, unameM se pratyeka kI apanI svataMtra sattA rahatI thii| unake bIca meM koI eka zaktizAlI rAjA uTha khar3A hotA, aura bharata ke samAna hI sabake Upara apanA cakra sthApita karake usa rAjanaitika 1. sa ya icchedevavitkSatriyamayaM sarvA jitIjayetAyaM sAlokAnvindetAya sarveSAM rAza zreSThayamatiSThA paramatA. gaccheta sAmrAjyaM bhojyaM svArAjyaM vairAjyaM pArameSThayaM rAjyaM mahArAjyamAdhipatyamayaM samaMtaparyAyI syAtsArvabhaumaH sArvAyuSa A antAdAparArdhAtpRthivyai samudraparyantAyA ekarADiti tametenendraiNa mahAbhiSekeNa kSatriyaM zApayitvA abhissicet| (aitareya brAhmaNa, 8 / 15) 2. tasya tatprathitaM cakraM prAvartata mahAtmanaH, bhAsvaraM divya mAjitaM lokasannAdanaM mht| sa vijitya mahIpAlAzvakAraM vazavartinaM, sa rAjA cakravAsIt sArvabhaumaH pratApavAn (aadi066|45-47) / Page #455 -------------------------------------------------------------------------- ________________ AcArya vijayaballabhasUri smAraka graMtha ekatA kA prAdurbhAva karatA, jise sarvabhauma yA cakravartI rAjya kahate haiN| mahAbhArata se jJAta hotA hai ki zrAdhipatya yA adhirAjya zAsana praNAlI yaha bhI jisameM anya rAjAoM se kara grahaNa karake unheM apane kendra meM pUrvavat surakSita rahane diyA jAtA thaa| pANDu ne kuru janapada kI rAjyazakti kA vistAra karate hue magadha, videha, kAzI, suhA, puNDra Adi janapadoM ko apanA karada banA liyA thA (Adi0 105/12 - 21 ) aura svayaM adhirAjya kA bhoktA kahalAyA / Ve ina donoM se adhika kaThora sAmrAjya kA Adarza thA jise hama jarAsandha ke jIvana meM caritArtha dekhate haiN| samrAT apane janapada kI sImA kA vistAra karatA huA aura kisI bhI rAjya ko surakSita na rahane detA thaa| sabhAparva meM samrAT ko sabake har3apane vAlA kahA gayA hai (samrAj zabdo hi kRtsnabhAkU, 14(2) / sAmrAjya kA AdhAra bala thA ( sabhA 14112, balAdeva sAmrAjyaM kurute ) / sAmrAjya se viparIta pArameSTha praNAlI thI jo gaNarAjyoM meM dekhI jAtI thii| yaha zAsana kuloM ke AdhAra para banatA thaa| usameM pratyeka ghara kA jyeSTha vyakti " rAjA " kahalAtA thA (gRhe gRhe hi rAjAnaH, sabhA. 14 / 2) jaise zAkyoM meM aura licchaviyoM meM pratyeka kSatriya rAjA kahalAtA thaa| ve saba milakara apane Apasa meM kisI eka ko zreSTha mAna lete the / vahI usa samaya usa rAjya kA adhipati hotA thA / ' jisa prakAra sAmrAjyazAsana kA AdhAra bala thA usI prakAra pArameSThya yA gaNazAsana kA AdhAra zama arthAt zAnti kI nIti thI / isa deza meM kisI samaya kuloM para zrAzrita isa zAsanapraNAlI kA bahuta pracAra thA aura janatA ise zraddhA kI dRSTi se dekhatI thii| kulazAsanapraNAlI meM dUsare kula yA vyakti ke anubhAva yA vyakti garimA kA sammAna kiyA jAtA thA evam janapada ke bhItara dUra dUra taka janatA kA zreya yA kalyANa dikhAI par3atA thA ( sabhA. 14 | 3 | 4 ) | sAmrAjya meM yaha zreya adhikatara rAjaparivAra yA rAjadhAnI ke logoM taka hI sImita kara raha jAtA thaa| bhAratIya itihAsa kA raMgamaMca ina vibhinna rAjyapraNAliyoM kI lIlAbhUmi rahI hai| deza kI ekatA kA bhAva na kevala dharma se agrasara huA balki rAjAtroM kI rAjanIti ke dvArA bhI samaya samaya para usakI sthApanA hotI rahI / jisa prakAra yUnAna meM spArTA aura ethensa anya paura rAjyoM ke Upara prabala ho gae the vaise hI apane deza meM bahuta kazamakaza ke bAda magadha kA sAmrAjya Upara taira AyA / bRhadrathavaMzI jarAsaMdha se jo pravRtti zurU huI vahI zizunAga aura nandavaMzI rAjAoM ke samaya meM Age bddh'ii| pahale to isa prakAra ke vistAra ke viruddha janatA meM pratikriyA bhI thI kintu pIche loga isake prati abhyasta aura sahiSNu bana ge| zizunAgavaMzI ajAtazatru ne licchavi gaya kI paravAha na karake una para bhI hamalA kara diyaa| aise hI nandavaMza ke nandivardhana aura mahApadma nanda ne aneka janapadIya ikAiyoM kA anta karake magadha sAmrAjya kI pracala sattA sthApita kii| isa pravRtti kA sabase vikasita rUpa candragupta maurya ke sAmrAjya meM dRSTigocara huA / aitihAsika kAla meM sarvaprathama candragupta ke rAjya meM hama kaI prAcIna AdazoM ko caritArtha huA dekhate haiM / usakA rAjya aphagAnistAna se lekara dakSiNA meM maisUra taka phailA huA thA jise sarvabhUmi yA sarvapRthivI kahA jAtA thaa| 1. evamevAbhijAnanti kule jAtA manakhinaH / kazcitkadAcideteSAM bhavecchreSTho janArdanaH / (sabhA. 14/6 ) 2. rAmameva paraM manye na tu modhA bhavecchama (sabhA 1415 ) | gaNoM kI janatA kucha isa prakAra socatI thI- rAjanIti meM rAma kA avalambana hI saccA zama hai| mokSasAdhana se jo zama milatA hai vaha koI zama nahIM / Page #456 -------------------------------------------------------------------------- ________________ prAcIna bhArata meM deza kI akatA usake antargata sacce arthoM meM sAre deza kI ginatI hone lgii| samantaparyAyI yA caturaMta ina prAcIna zabdoM kA jo artha thA use bhI hama maurya sAmrAjya ke cAra khUTa vistAra meM pUrNa huaA pAte haiN| isI prakAra aitareya brAhmaNa meM samudraparyanta pRthivI ke ekarATa kI jo kalpanA milatI hai vaha bhI mauryazAsana kI saccAI bana gii| deza ke saubhAgya se kisI gADhe samaya meM maurya sAmrAjya kA udaya huaa| usakI sthApanA se deza yUnAniyoM ke usa dhakke se baca gayA jisane vAhIka ke saMghoM yA paMjAba aura uttara pazcima ke gaNa rAjyoM ko jhakajhora DAlA thaa| maurya sAmrAjya kA madhura phala do rUpoM meM prakaTa huaaa| eka to isa se samasta deza meM samAna saMsthAnoM kI sthApanA ho gii| zAsana ke karmacArI, vibhAga, Aya ke sAdhana, kara-vyavasthA, yAtAyAta ke mArga, daNDa aura vyavahAra (dIvAnI aura phaujadArI) kI nyAyavyavasthA, nApa-taula aura mudrAeM, ina saba bAtoM meM deza ne ekasUtratA kA anubhava kiyaa| isase janatA meM jIvana ko ekarUpatA pradAna karane vAle bandhana dRr3ha hue| viSNugupta kA arthazAstra sAmrAjya ke maMthana se udbhUta usa ekarUpatA kA paricAyaka mahAn graMtha hai| udAharaNa ke liye, maurya sAmrAjya meM jo sikke cAlU the unake bahuta se nidhAna (jakhIre) takSazilA se lekara rAjasthAna, magadha, kaliMga, madhya bhArata, mahArASTra, Andhra, haidarAbAda, maisUra Adi pradezoM meM pApa gae haiM / cAMdI kI ina aAhata mudrAtroM kI taula saba jagaha 32 rattI thii| una para bane hue rUpa yA cinha bhI saba jagaha eka se pAye gae haiN| jJAta hotA hai zAsana kI kisI kendrIya TakasAla meM ve DhAle gae the| azoka ke zilAstambha bhI isI prakAra pATaliputra kI kendrIya karmazAlA meM taiyAra hokara dUrastha sthAnoM ko bheje gaye the| maurya sAmrAjya kA dUsarA suphala yaha huA ki usase deza meM antarrASTrIya cetanA utpanna huii| bhAratavarSa kI janatA apane cAroM ora ke dezoM se sacce artha meM paricita huii| bhAratavarSa se jAne vAle lambe rAjamArga aura adhika lambe hokara dUsarI rAjadhAniyoM se jur3a gae jinake dvArA yahAM kA vyApArika yAtAyAta videzoM ke sAtha bddh'aa| unhIM mArgoM se videzI dUtamaMDala sAmrAjya kI rAjadhAnI pATaliputra kI ora mur3e aura bhAratavarSa se aneka dharma-pracAraka videzoM meM ge| samrATa azoka bhAratIya praNAlI ke sabase adhika sundara aura madhura phala kahe jA sakate haiN| deharAdUna ke samIpa yamunA ke kinAre kAlasI ke zilAlekha meM ina pAMca videzI rAjAoM ke nAma ginAe gae haiN| 1. sIriyA aura pazcimI eziyA ke rAjA aMtiyoka (261-46 I. pU.) 2. misra ke tulamaya yA TAlemI (285-247 I. pU.), 3. mesIDoniyA ke aMtikina (276-236 I. pU.), 4. sAirInI (uttarI aphrIkA) ke maga (300-250 I. pU.) aura 5. korintha ke alikasuMdara yA alekjeMDara (252-244 I. puu.)| yaha teharavAM zilAlekha lagabhaga 252-250 I. pU. meM utkIrNa karAyA gayA jaba ki ye saba rAjA eka sAtha jIvita rahe hoNge| azoka ke bheje hue dUtamaMDala inake darabAroM meM zAMti aura mAnavatA kA maitrI-saMdeza lekara gae the| usa samaya ke sabhya saMsAra ko apane sAtha lekara Age bar3hane kA satsaMkalpa azoka ke mana meM AyA thA bauddha AkhyAnoM meM jo azokAvadAna ke nAma se prasiddha hai / aura bhI ullekha haiM jinase jJAta hotA hai ki azoka ke prayatnoM se bhArata kA sambandha tibbata, barmA, siMhala, syAma, kamboja Adi dezoM se jur3a gayA aura bhArata se dharma aura saMskRti kI dhArAoM kA yazaHpravAha ina par3osI dezoM meM bhI phaila gyaa| isa prakAra pahalI bAra vaha kalpanA aitihAsika satya ke rUpa meM ubhara kara sAmane A gaI jisane jambU dvIpa ke dezoM kI sunahalI mAlA meM bhArata ko madhyamaNi banA diyaa| isakA vaha jyeSTha, zreSTha aura variSTha rUpa zrAne vAlI zatAbdiyoM meM aura bhI nikharatA gyaa| sacamuca bhArata kI pRthivI aTThAraha dvIpoM kI aSTamaMgalaka Page #457 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha mAlA pahanane vAlI bana gii|' guptoM ke svarNayuga meM bhArata kA vaha divya bhAsvara teja madhya eziyA se hinde ziyA taka (jo usa samaya bhAratIya bhUgola meM dvIpAntara ke nAma se prasiddha thI2) aura cIna se IrAna taka sarvatra chA gayA thaa| satyameva usa svarNayuga meM isa deza kI vaha sabase mahatI dharma vijaya thii| bAhara isa siddhi ke prApta karAne meM deza ke bhItara kA guptoM kA ekataMtra zAsana aura susamRddha rAjya bhI kucha kama uttaradAyI na rahA hogaa| kAlidAsa ne ekAtapatraM jagataH prabhutvam ke aAdarza meM (raghu. 2 / 47) apane yuga meM bhAvoM ko hI vyakta kiyA hai| bhaugolika dRSTi se yaha prabhutva apane deza ke bhItara hI sImita thA kintu sAMskRtika zrAdarza bhArata ke vizvarAjya ko caritArtha karatA thaa| usa mahAkavi ne apane yuga kI isa sacAI kI aora anya prakAra se bhI saMketa kiyA hai| purANoM ne jahAM eka aura himAlaya ko bhArata ke dhanuSAkRti saMsthAna kI tanI huI pratyaMcA kahA hai vahAM kAlidAsa ne use pUrvI aura pazcimI samudroM ke bIca meM vyApta pRthivI kA mAnadaNDa kahA hai| yadi himAlayarUpI mAnadaNDa ke donoM siroM para uttara-dakSiNa kI ora rekhAoM kA vistAra kiyA jAya to unase jo bhUkhaMDa paricchinna hogA use hI guptakAla meM bhAratIya saMskRti kA yA usa yuga ke zabdoM meM dharmarAjya kA bhU-vistAra samajhanA caahie| guptakAla meM himavAn sacamuca bhArata kI pUrva-pazcima caur3AI kA mApa-daNDa thaa| pUrva meM kirAta deza aura pazcima meM aphagAnistAna meM himAlaya ke bhAga hindUkuza bAlhIka taka himavanta kA vistAra thaa| utanA hI usa samaya bhAratavarSa thaa| kintu sthUla bhaugolika vistAra para aAgraha isa deza kI paddhati nahIM rhii| yahAM to yazavistAra yA saMskRtivistAra jo paryAyavAcI haiM, mahattvapUrNa mAne jAte the| usakA saMketa karate hue kAlidAsa ne likhA ki vaha yaza parvatoM ko lAMghakara aura samudroM ko pAra karake unake usa pAra pahuMca gayA, pAtAla aura svarga meM bhI vaha bhara gayA, deza aura kAla meM usa yaza ke vistAra kI koI sImA na rhii| aAja madhya eziyA aura hindaeziyA ke purAtattva gata avazeSa kAlidAsa ke kathana kI pratyakSa vyAkhyA karate haiN| isa sAMskRtika vistAra kI saccI pratIti usa yuga kI janatA ke mana meM thii| isakA sabase pakkA pramANa isa bAta se milatA hai ki usa yuga meM bhAratavarSa kA bhaugolika artha hI badala gyaa| bhArata ke andara bRhattara bhArata kA bhI parigaNana hone lgaa| guptayuga ke purANa lekhakoM ne bhArata kI nijI bhUmi ke liye kumArI dvIpa nAma pracalita kiyA aura usake sAtha pUrvI dvIpasamUha yA dvIpAMtaroM ko milAkara bRhattara bhArata ke artha meM "bhArata" isa zabda kA prayoga zurU kiyaa| apane yuga ke isa zrAdarza kA bauddha sAhitya meM bhI ullekha huA hai| lalitavistara meM eka kalpanA hai ki koI divya cakra-ratna dharma vijaya karate hue cAroM dizAoM meM ghUmatA hai| 'isa prakAra vaha mUrdhAbhiSikta dharmAtmA rAjA pUrva dizA ko jItatA hai| pUrva dizA ko jIta kara pUrva samudra meM praviSTa hokara use bhI pAra kara jAtA hai| isI prakAra vaha 1. api ca tavASTAdazadIpASTamaMgalakamAlinI medinI astyeva vikramasya viSayaH, harSacarita meM bANa kI kalpanA, ucchavAsa 6, pR. 195 / 2. prAcIna jAvA kI bhASA meM ise bhUmyantara aura nusAntara kahA gayA hai| jAvA kI bhASA meM nusA=dvIpa / 3. astyuttarasyAM dizi devatAtmA himAlayo nAma ngaadhiraajH| pUrvAparau toyanidhI vagAya sthitaH pRthivyA iva mAnadaNDaH // (kumArasambhava 11) 4. ArUdamadrInudadhInvitIrNa bhujaMgamAnA vasarti praviSTam / Urva gataM yasya na cAnubandhi yazaH paricchettumiyattayAlam / / (raghuvaMza 6177) bANa ne bhI kAlidAsa ke svara meM svara milAte hue dilIpa ke viSaya meM likhA-- bhralatAdiSTASTAdaza dvIpe dilIpe (harSacarita, ucchvAsa 6, 1.179) / Page #458 -------------------------------------------------------------------------- ________________ prAcIna bhArata meM deza kI katA 61 dakSiNa dizA, pazcima dizA aura uttara dizA ko bhI jItakara una una samudroM kA zravagAhana karatA hai / vastutaH isa yuga ke sAhitya meM bhArata ke bhItarI aura bAharI bhUpradeza kI bhaugolika ekatA aura pArasparika ghaniSTha sanbandha bAra bAra ubhara Ate haiM / indumatI ke svayaMvara meM deza ke saba rAjAoM ko ekatra kara kavi ne mAtRbhUmi kA eka samudita citra upasthita kiyA hai / puSpapura ke magadhezvara, aMgadeza (muMgera, bhAgalapura) ke rAjA, mahAkAla aura ziprA ke svAmI avantinAtha, mAhiSmatI ke anUparAja, mathurA, vRndAvana aura govardhana ke zUrasenAdhipati, mahendra parvata aura mahodadhi ke svAmI kaliMganAtha, uragapura aura malayasthalI ke pAMDyarAja, evaM uttara kosala ke adhIzvara, ina saba ko indumatI ke svayaMvara meM ekatra lAkara kavi magadhezvara ke lie kahatA hai : kAmaM nRpAH santu sahasrazo'nye rAjanvatImAhuranena bhUmim ( raghuvaMza 6 | 22 ); aura sahasroM rAjA bhI cAhe hoM, yaha bhUmi magadha ke samrAToM se hI rAjanvatI kahalAtI hai / deza kI rAjyazaktiyoM meM usa samaya magadha kA jo sarvopari sthAna thA usakA yathArtha ullekha kavi ke zabdoM meM hai / vidarbha janapada kI rAjakumArI ke svayaMvara kA kSitija uttarakosala se dakSiNa ke pAMDya deza taka vistRta thaa| isase spaSTa hai ki sAmAjika vyavahAra aura rAjanaitika sambandhoM kI dRSTi se apanI AMtarika sImA ke bhItara bhArata kI bhUmi dRr3ha ikAI bana cukI thii| dUsarI ora jaba hama videzoM ke sAtha bhArata ke sambandhita ho jAne kI bAta socate haiM to bhAratIya sAhitya meM usakI bhI sAkSI upalabdha hotI hai / isakA acchA udAharaNa digvarNana ke rUpa meM pAyA jAtA hai| guptakAla meM jaba IrAna jAvA taka bhArata kA yAtAyAta phaila gayA thA usa samaya ke sAMyAtrika nAvikoM athavA sthalamArga se yAtrA karane vAle siddhayAtrika sArthavAhoM ke upayoga ke liye ye digvarNana saMkalita kie gae hoNge| inameM cAroM dizAoM meM bhArata ke bhItara aura bAhara ke prasiddha sthAnoM aura dezoM kA eka DhasA pAyA jAtA hai / pUrva, dakSiNa, pazcima, uttara isa pradakSiNAkrama se ye digvarNana milate haiN| isa digvarNana ke kaI rUpa sAhitya meM pAe gae haiN| eka rUpa budhasvAmin ke bRhatkathAzlokasaMgraha nAmaka graMtha meM hai| rAmAyaNa ke kiSkiMdhA kAMDa meM sugrIva dvArA cAroM dizAoM meM sItA kI khoja ke liye bandaroM ke bheje jAne ke prasaMga meM bhI digvarNana AyA hai| vahAM pUrva dizA kA varNana karate hue jAvA ke saptarAjyoM kA ullekha hai / ye rAjya tIsarI-cauthI zatI se pahale jAvA meM na the| mahAbhArata ke vanaparva meM gAlava - carita ke antargata garur3a ne gAlava se digvarNana kiyA hai| usameM pazcima dizA meM harimedhas deva kA ullekha hai jisakI dhvajavatI nAmaka kanyA para sUrya mohita ho gae the| taba vaha sUrya ke Adeza se zrAkAza meM hI sthita huI / ye harimedhas deva IrAna kI pahalavI bhASA meM haramuja kahalAte the / sabhAparva ke digvijaya parva ke antargata bhI eka digvarNana hai jisameM bhAratavarSa kI bhaugolika ikAI ko bar3hAkara videzoM ke sAtha milAyA gayA hai| vahAM uttara dizA kI ora digvijaya karate hue arjuna kI yAtrA pAmIra (kamboja) aura madhya eziyA ke usa pAra ke pradeza ( uttarakuru) taka jA pahuMcatI hai jahAM RSika nAma se vikhyAta yU-ci 5. evaM khalu rAjA kSatriyo mUrdhAbhiSikto pUrvI dizaM vijayati / pUrvA dizaH vijitAH pUrvaM samudramavagAhya pUrvaM samudramavatarita dakSiNo dizaM pazcimAmuttaro dizaM ca vijitya uttaraM samudramavagAhate (lalitavistara pR. 15) isI bhAvanA kA samarthana bANa kI isa kalpanA se hotA hai- harSa kA kar3akatA huA dakSiNa bhujadaMDa prArthanA kara rahA thA ki mujhe aThAraha dvIpoM kI vijaya karane ke adhikAra para niyukta kiijie| (niyujya tatkAla smaraNA sphuraNena kathitAtmAnamiva cASTAdazadvIpajetavyAdhikAre dakSiNaM bhujastambha, harSacarita, ucchvAsa 7, pR. 203 ) / bANa ne isa yuga meM janatA ke videzoM meM yAtAyAta ko dekhate huye "sarvadvIpAntarasaMcArI pAdalepa" isa sAhityika abhiprAya kA ullekha kiyA hai arthAt pairoM meM kucha aisA lepa lagAyA jisase saba dvIpAntaroM meM ghUma Ane kI sAmarthya prApta ho, harSacarita, ucchvAsa 6, pR. 114) / vahIM samudrayAtrA se lakSmI saMprApti (abbhramaNena zrIsamAkarSaNaM, pR0 186 ) kA bhI ullekha hai / Page #459 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha jAti kA mUla AvAsa sthAna thaa| yahIM gobI aura maMgoliyA ke bIca meM kahIM candradvIpa thA jahAM se nikAsa hone ke kAraNa bhArata ke kaniSka Adi zaka-tuSAra rAjA candravaMzI kahalAte the| isa prakAra bhArata kI ri usa paTa-maMDapa ke samAna thI jisake dIptipaTa cAroM dizAoM meM prakAza aura vAyu kA AvAhana karane ke liye unmukta ho gae the| bhArata ke jala aura sthala mArgoM para isa samaya abhUtapUrva cahalapahala dikhAI detI thii| eka aora rAjadarabAroM meM videzI dUtamaMDaloM ke Ane-jAne kA tAMtA lagA rahatA thA, to dUsarI ora bhAratIya samudra taTa ke potapattana nAnAdezIya vyApAriyoM se bhare rahate the| jaba ina dUta-maMDaloM kA AdAna-pradAna ho rahA thA, usa samaya aMtarrASTrIya jagat meM bhArata kI khyAti kisI janapada ke rUpa meM na thI, balki use eka mahAn deza kI pratiSThA prApta ho cukI thii| bhAratIya dUta, bhAratIya vidvAn , ina saba para bhArata ke eka khaMDa kI sImita chApa na thii| ve apane sAtha samagra deza kI rASTrIya pratiSThA lekara videzoM meM pahuMcate the| janatA ke manorAjya meM deza kI sattA, eka ora avikala thii| tabhI deza ke pratyeka bhAga se jhuMDa ke jhuMDa brAhmaNa dUsare bhAgoM meM jAkara basa jAte the aura rAjAoM dvArA unake liye bhUmi aura jIvikA kA prabandha kiyA jAtA thaa| samataTa ke brAhmaNa rAjakula meM janme hae zIlabhadra vidvAna nAlandA vizvavidyAlaya meM zrAkara vahAM ke prAcArya ho ge| kazmIra ke vidvAn bilhaNa (11 vIM zatI) kalyANI ke cAlukya vaMzI samrATa vikramAditya SaSTha (1076-1127) ke rAjakavi ke rUpa meM vidyApati padavI se suzobhita hue| bilhaNa ne vikramAMkadevacarita kAvya meM karahATa kI rAjakumArI candralekhA ke svayamvara meM deza kA jo citra khIMcA hai vaha kAlidAsa ke indumatI svayamvara kA hI parivartita rUpa hai| vahAM maMDapa meM ayodhyA, cedi, kAnyakubja, carmaNvatI, taTadeza, kAlaMjaragiri, gopAcala, mAlava, gurjara pANDya, cola dezoM ke rAjA upasthita hue the| vaha svayamvara eka deza kI samAna rIti-nIti kI ora saMketa karatA hai| madhyakAla kI rAjanIti jisa prakAra deza kI ekatA vyakta karatI hai vaha vikramAditya cAlukya, rAjacola, rAjendracola, siddharAja, bhoja, karNa, gAMgeyadeva. govindacandra, vigrahapAla Adi pacAsoM samrAToM kI digvijayapaddhati, rAjyapraNAlI, guNagrAhakatA, dhArmika jIvana, pArivArika jIvana, Adi sadRzI vizeSatAoM se prakaTa hotA hai| sarvatra eka samAna aAdarza aura eka sI jIvanavidhi pAI jAtI hai, jaise deza-vyApI kisI 1. cIna kI anuzrutiyoM ke anusAra cIna samrATa ho-tI ke samaya (86-105 I0) meM bhAratIya rAjadUta cIna gaye / milinda panha ke anusAra, cInI samrATa hivaMtI ke darabAra meM mahAkSatra rudradAmA ke dUta sindhu prAnta se upahAra lekara gae the / lagabhaga 160 I0 meM alekjeMDiyA ke zAsaka dvArA bhejA huA paiMTenasa nAmaka rAjadUta bhArata AyA / lagabhaga 336 I0 meM samrATa kaoNsTaiMTAina ke yahAM bhAratIya praNidhivarga phuNcaa| 518 I0 meM uttarI vAIvaMza kI cInasamrAzI dvArA bhejA huA suGgayun nAmaka dUta pazcimI bhArata AyA / 530 I0 meM bhAratIya rAjadUta upahAra lekara kustuMtuniyAM ke samrATa jusToniyana ke darabAra meM phuNce| 541 I0 meM bhAratIya rAjadUta cInI samrATa tAitsuGga ke darabAra meM gae / 607 I0 meM siMhala ke hindU zAsaka ke darabAra meM cInI samrAT kA bhejA huA dUta maMDala AyA / cAlukya samrAT pulakezina dvitIya ke darabAra meM IrAnI samrAT khusarUparaveja (565-625) kA bhejA huA praNidhivarga AyA / 641 meM harSa kA brAhmaNa rAjadUta cIna gayA aura 645 I0 meM cIna samrAT kA praNidhivarga samrATa harSa ke darabAra meM AyA / bANa ne to harSacarita meM spaSTa likhA hai ki saba dezoM se Aye hue dUta maMDala harSa ke darabAra meM Thahare hue the (sarvadezAntarAgataizca dUtamaMDalarupAsyamAnam, harSa0 ucchvAsa 2, pR060)| yaha silasilA isI prakAra Age bhI jArI rhaa| sumAtrA aura yavadvIpa ke zAsaka zailendra vaMzI rAjA bAlaputradeva ne muMgera ke rAjA devapAladeva ke pAsa dUta bhejakara nAlaMdA vizvavidyAlaya meM cAturdiza bhikSusaMgha ke liye pAMca gAMva dAna meM dene kA tAmrapaTa prApta. kiyA jo nAlandA mahAvihAra kI khudAI meM prApta huA hai| Page #460 -------------------------------------------------------------------------- ________________ prAcIna bhArata meM deza kI aMkatA virAT pariSad ne rAjA aura prajA ke caritoM ko ekatA ke sAMce meM DhAla diyA ho| una caritoM ke bAhyarUpa aura mana kI preraNAeM sarvatra samAna haiN| zAsanapraNAlI kI jisa ekarUpatA kI ora deza bar3ha rahA thA usakA eka acchA udAharaNa samasta deza meM bhUmi kA bandobasta aura kara-nizciti ke rUpa meM milatA hai| ise "grAmasaMkhyA" kahA jAtA thaa| isakA artha aMgrejI ke hisAba se laiMDa sarve kiyA jA sakatA hai| zukranIti se yaha sUcita hotA hai ki isa prakAra kI eka grAmasaMkhyA guptakAla ke lagabhaga kI gaI thI, jisameM pratyeka grAma, maNDala, pradeza Adi dvArA deya bhUmikara cAMdI ke kArSApaNa sikkoM meM nizcita kara diyA gayA thaa| ye saMkhyAeM nAmoM ke sAtha zilAlekhoM meM jur3I huI milatI haiM, jaise aiholI ke lekha meM mahArASTra ke tIna bhAgoM kI grAmasaMkhyA arthAt bhUmi kA lagAna 66 sahasra kahA gayA hai| madhyakAla arthAt dazamI zatI ke lagabhaga phira isa prakAra kara bandobasta kiyA gayA jisakA ullekha "aparAjita pRcchA" nAmaka grantha meM pAyA hai| vahAM spaSTa kahA hai ki grAmasaMkhyA, dezapramANa aura rAjAtroM kA mAna tInoM kA AdhAra "rUpa" thA (grAmANAM ca tathA saMkhyA dezAnAM ca prmaanntH| rAjJAM ca yuktimAnaM ca alaMkAraistadrUpataH, aparAjita pRcchA 38 // 3) / yahAM rUpa zabda kA artha rupayA arthAt aAjakala kI paribhASA meM jamAbandI hai / rAjAoM kA yuktimAna arthAt chuTAI-bar3AI ke AdhAra para darabAra Adi meM unakA sammAna isI bAta para Azrita thA ki unake rAjya kI zrAya kyA thii| sAmanta, mANDalika, mahAmANDalika, nRpa, mahArAja, Adi pada Apa ke hisAba se uttarottara zreSTha mAne jAte the| isI hisAba se sAmanta, mANDalika yA rAjA loga mukuTa Adi AbhUSaNa bhI bhinna bhinna prakAra ke pahinate the jisase pratihArI bhI svAgata satkAra ke samaya unheM pahicAna lete the| isakA ullekha "mAnasAra" nAmaka grantha meM AyA hai (adhyAya 46) / aparAjita pRcchA meM deza ke mukhya mukhya bhAgoM kI grAmasaMkhyA yA jamAbandI dI huI hai; jaise kAnyakubja 36 lAkha, gaur3a 18 lAkha, kAmarUpa 6 lAkha, maNDalezvara 18 lAkha, kArtikapura 6 lAkha, cola deza 72 lAkha, dakSa rAjya 7|| lAkha, ujjayinI 18 lAkha 62 hajAra, zAkambhara 1 lAkha 25 hajAra, lATa, gurjara, kaccha, saurASTra saMmilita 2 lAkha, marukoTi aura marumaNDala (mevAr3a, mAravAr3a) 3|| lAkha, sindhusAgara 3 // lAkha, khurasANa yA khurASANa 40 lAkha, trigarta 2 lAkha, ahirAjya 12 lAkha, guNAdvIpa 6 // lAkha, jalandhara 3|| lAkha, kazmIra-maNDala 66180 / isa prakAra ina 21 rAjyoM kI prAya kI grAma-saMkhyA yA bhUmi kara 66633180 hotA hai| skandapurANa ke mAhezvara-khaNDa ke antargata kumArikA khaNDa ke adhyAya 39 meM kumArI dvIpa arthAt bhArata deza kI grAmasaMkhyA kA yoga 96 karor3a kahA gayA hai, kintu pratyeka ke liye jo grAmasaMkhyAeM vahAM dI haiM, unakA yoga 28,80,86,000 hotA hai| kumArikA khaNDa meM to pattana arthAt samudrapattana, jalapattana, yA potapattanoM meM cuMgI se honevAlI aAya bhI 72 lAkha kahI gaI hai (36163) / avazya hI ye saMkhyAeM tabhI sambhava haiM jaba samasta deza meM rAjanaitika aura Arthika ekasUtratA jIvana kI vAstavika sacAI bana cukI hai / madhyakAlIna hindU rAjyoM kI ina saMkhyAtroM kI paramparA meM hI "AIna-akabarI" kI vaha saMkhyA hai, jisameM ilAhAbAda, AgarA, avadha, ajamera, ahamadAbAda, bihAra, baMgAla, dillI, kAbula, lAhora, mulatAna, mAlavA sAmrAjya ke ina bAraha sUboM kI kula Aya 3626755246 dAma arthAt 6,07,43,881 rupaye kahI gaI hai| pIche se birAra, khAnadeza aura ahamadanagara ina tIna sUtroM ke aura yA jAne se rAjya kI Aya meM vRddhi huI hogii| ye aAMkar3e Upara likhe hue isa tathya ko pramANita karate haiM ki deza ke bhinna bhinna rAjyoM meM baMTe hone para bhI 1. bhArata kA videzoM ke sAtha praNidhi-saMbaMdha, nAgarI pracAriNI patrikA, vikramAMka uttarArdha, saMvat 2001, pR. 270-274 / Page #461 -------------------------------------------------------------------------- ________________ 64 zrAcArya vijayavallabhasUri smAraka graMtha sAmUhika cetanA vidyamAna thI, jisake anusAra khurAsAna, balakha aura pAmIra pradeza se lekara laMkA taka ke bhUbhAga ko eka hI deza arthAt kumArI dvIpa ke antargata mAnA jAtA thA / kumArikA khaNDa kI sUcI meM cAra khUMToM ke batAne vAle kucha mahattvapUrNa nAma die haiM, jaise nepAla, gAjanaka ( gAjanA yA gAjanI - ) kamboja, bAlhIka (balkha bukhArA), kazmIra, brAhmaNa vAhaka - bahamanavA yA brAhmaNAbAda yA sindha ( rAja, zekhara kA brAhmaNavaha), sindhu, ati sindhu (arthAt-sindhu ke isa pAra usa pAra ke deza) kaccha, saurASTra, koMkaNa, karnATa, laMkA, siMhaladvIpa, pANDya, pAMsudeza ( uDIsA kA pAMsu rASTra ), kAmarUpa, gaur3a, barenduka ( bArendrI, pUrvabaMgAla), kirAta vijaya, (AsAma-tibbata kI sImA kA pradeza), azvamukha deza ( kinnaroM kA deza rAmapura buzahara) - isa prakAra bhArata deza kI parikramA ina nAmoM meM A jAtI hai| isa deza kA itihAsa gaMgA kI pravAha himAlaya ke UMce zikharoM se utara kara gaMgAsAgara taka pravAhita hotA rahA hai / kahAM eka ora vaidika kAla aura kahAM dUsare chora para madhyakAlIna jIvana aura saMskRti ? kintu yaha nizcaya hai ki bhAratIya saMskRti ananta bhedoM ke bIca meM bhI maulika ekatA aura samAnatA kI svIkRti aura Agraha ke usa vrata se kabhI vicalita nahIM huI jise usake manISI viproM ne Rgveda meM hI usake liye sthira kara diyA thA samAna maMtra, samAna samiti, samAna mana - samAna satrakA citta / sabake liye samAna maMtra abhimaMtrita / kI samAna havase, yaha agnihotra pravRtta // samAna sabakI preraNA, samAna sabake hRdaya, samAna sabake mAnasa, ataH sAtha sabakI sthiti // 1 // samAno maMtra: samitiH samAnI samAnaM manaH saha cittameSAm / samAnaM maMtramabhimaMtraye vaH samAnena vo haviSA juhomi / / samAnI va AkUtiH samAnA hRdayAni vaH / samAnamastu vo mano yathA vaH susahAsati / / (R. 10/12/3-4 ) Page #462 -------------------------------------------------------------------------- ________________ pArzvanAtha bhagavAna, udayagiri gRphA, bhIlasA Image of Parsvanatha, Udayagiri cave, Bhilsa tasavIra : zrI0 Ara0 bhAradvAja Page #463 -------------------------------------------------------------------------- ________________ BALUALMANDLATASVALUENNAUKARAMETRIOTKER MALAIMANIANAMEPALIMALAIMER GODDEOCE garbhadvAra, vimala-vasa TI, Abu, bAramI sadI Ornamental entrance of cell. Vimal-Vasahi. (Abu), 12th Century nasavIra : zrI. jagana mahetA Page #464 -------------------------------------------------------------------------- ________________ kuMbhAriyAjInA pArzvanAtha bhagavAnanA derAsaramA ajitanAtha bhagavAna kAyotsarga mudrAmAM nIce saM. 1176nI sAleno lekha che. Image of Ajitnatha in Kayotsarga Mudra in Parsvanatha temple, Kumbharia, N. Guj., bearing inscription of V.S. 1176 tasavIra : zrI0 Ara0 bhAradvAja Page #465 -------------------------------------------------------------------------- ________________ Jain Edueation International bhavya jaina zilpamUrtio, gvAliyara Colossus Jaina sculptures on the rock of Gwalior Fort kaoNpIrAiTa : ArkiolaoNjikala sarva Apha inDiyA] Page #466 -------------------------------------------------------------------------- ________________ zAntinAtha bastInI divAlapara AvelI zilpasamRddhi. jinAnAthapura Sculptures on the north wall of santinatha Basti, Jinanathpur kaoNpIrAiTa : ArkiolaoNjikala DipArTameMTa oNpha iMDiyA] Page #467 -------------------------------------------------------------------------- ________________ lUNavasahI-Abu : staMbho paranA gaNadharo : teramI sadI Pillar bracket dwarfs, Luna-Vasahi, Abu, c. 13th Century tasavIra : zrI. jagana mehatA Page #468 -------------------------------------------------------------------------- ________________ tasavIra : zrI0 Ara0 bhAradvAja] [tyamy jheDa hI siMge bambAvela jinaprAsAdanI dIvAlaparatI kalAmaya zilpamUrti, amadAvAda (19mI sadI) Reliefs on the walls of Hathising temple, Ahmedabad, 19th Century Me Page #469 -------------------------------------------------------------------------- ________________ rANakapuranA caturmukha jinaprAsAdanI dIvAloparanI zilpasamRddhi, 15mI sadI Female figures on the walls of the temple at Ranakpur, 15th Century tasavIra : zrI0 Ara0 bhAradvAja Page #470 -------------------------------------------------------------------------- ________________ bhaTTAraka kanakakuzala aura kuarakuzala zrI agaracaMdajI nAhaTA . jaina muniyoM ne sAhitya evaM samAja kI nAnAvidha sevAe~ kI haiN| unakA jIvana bahuta hI saMyamita hotA hai, ataH unakI AvazyakatAe~ thoDe samaya ke prayatna se hI pUrI ho jAne se anya sArA samaya ve aAtmasAdhanA, sAhitya-sRjana aura para kalyANa meM hI lagA dete haiN| unakA jIvana Adarza rUpa hotA hI hai aura unake sAhitya meM bhI loka kalyANakArI bhAvanA kA darzana hotA hai| adhikAMza muni vANI dvArA to dharmapracAra karate hI haiM para sAtha hI sAhitya-sRjana dvArA bhAvI pIDhiyoM ke liye bhI jo mahAn dena choDa jAte haiM usake liye jitanI kRtajJatA svIkAra kI jAya, thoDI hai| janabhASA meM dharmapracAra va sAhitya-sRjana jaina muniyoM kA ullekhanIya kArya rahA hai| bhArata kI pratyeka pradhAna prAntIya bhASAoM meM racA huA jaina sAhitya isakA ujjvala udAharaNa hai| zvetAmbara jaina muniyoM kA vihAra rAjasthAna evaM gujarAta meM adhika rahA ataH rAjasthAnI evaM gujarAtI ko to unakI baDI dena hai hI, para hindI bhASA ke prabhAva evaM pracAra ne bhI unako AkarSita kiyaa| phalataH 17 vIM zatAbdI se unake racita hindI bhASA ke choTe baDe graMtha acche parimANa meM prApta hote haiN| ye hindI racanAe~ vividha viSayoM kI hone se vizeSa rUpa se ullekhanIya haiN| unakA saMkSipta paricaya mere "hindI jaina sAhitya" lekha meM diyA gayA hai| aThArahavIM zatAbdI ke anta aura unnIsavIM zatI ke prArambha meM kaccha jaise ahindI bhASI pradeza meM vraja bhASA ke pracAra evaM sAhitya-sRjana meM do jaina muniyoM kA jo ullekhanIya hAtha rahA hai, usakA paricaya abhI taka hindI evaM jaina jagata ko prAyaH nahIM hai| isaliye prastuta lekha meM bhaTTAraka kanakakuzala aura unake ziSya kuMarakuzala kI usa viziSTa hindI sAhitya sevA kA paricaya karavAyA jA rahA hai| ___ kanakakuzala nAmaka eka aura tapAgacchIya vidvAn prastuta lekha meM paricaya diye jAne vAle kanakakuzala se 125 yA 150 varSa pUrva ho cuke haiN| unase to jaina saMsAra paricita hai| ve vijayasenasUri ke ziSya the| unakI racita "jJAnapaMcamI kathA" bahuta prasiddha hai jo saMvat 1655 meM meDatA meM racI gii| unakI anya racanAe~ "jinastuti" (saMvat 1641), "kalyANamaMdira" TIkA, vizAla locana stotra vRtti (saMvat 1653 sAdaDI), sAdhAraNa jinastava avacUrI, ratnAkara paMcaviMzatikA TIkA, surapriya kathA (saMvat 1656), rohiNeya kathA (saMvat 1657) meM racita prApta haiN| para jina kanakakuzala kA paricaya prAge diyA jaaygaa| unakI jAnakArI prAyaH jaina samAja ko nahIM hai| kyoM ki jaina dharma sambandhI unakA graMtha nahIM miltaa| unake guru kA nAma pratApakuzala thaa| saMvat 1764 ke AsapAsa se inake hindI graMtha milate haiN| Apake ziSya ku~arakuzala ne "lakhapatamaMjarI" meM kavivaMza varNana meM apanI guru paraMparA kA paricaya ahaisa padyoM meM diyA hai| mUla padya lekha ke anta meM diye jaayeNge| yahA~ unakA sAra hI diyA jAtA hai| kavivaMza varNana kA sAra ____ antima tIrthaMkara zrImahAvIra prabhu ke pacapanaveM paTTa para zrIhemavimalasUri' hue| ye guru bar3e 1 inakA janma saM. 1432 dIkSA 1538 AcAryapada 1546 svarga saM. 1583 hai| Page #471 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha upakArI aura abU saida sultAna ko pratibodha denevAle the| inake paTTa para kuzalamANikya, phira sahajakuzala' hue jinake vacana se bAbara bAdazAha ne jajiyA kara choDA thaa| inake paTTa para kramazaH lakSmIkuzala, devakuzala, dhIrakuzala hue| inake paTTa para zIla satya dhAraka aura tapasvI guNakuzala hue| phira pratApakuzalajI baDe pratApI hue, jinakA zAhI darabAra meM sammAna thaa| ye camatkArI va vacanasiddhidhArI the| eka bAra auraMgajeba ko koI siddhi kI bAta batalAI jisase usane pAlakI aura phauja ko bheja kara pharamAna sahita bulAyA aura mila kara bar3A khuza huaaa| ye hindI aura phArasI bhASA bhI par3he the| inhoMne bAdazAha ke praznoM ke uttara samIcIna diye tathA mana kI bAteM iSTa ke bala se btlaaii| bAdazAha ne dasa pAca gA~va diye para ina nirlobhI guru ke asvIkAra karane para pAlakI dekara unheM vidA kiyaa| inake paTTa para kavirAja "kanakakuzala" hue, jinheM mahA balavAn mahArAja ajamAla va ajamera kA sUbedAra aura anya rAjA loga mAnate the| nabAba "khAnajahA~" bahAdura tathA jUnAgar3ha ke sUbedAra bAbIvaMzI zerakhAna ne bhI inakA bar3A sammAna kiyaa| ekabAra sAre yati eka ora tathA ye eka aora ho gaye to bhI tapoM ke 65 veM pATa para inake manonIta paTTadhara sthApita kiye gye| inheM rAula desala ke putra kacchapati lakhA kumAra ne gA~va dekara apanA guru maanaa| inakA bahuta se vidvAna ziSyoM kA parivAra thA jisameM "kuMaresa" kavi ko nRpati lakhapati bahuta mAnate the| kaccha nareza ke aAgraha se kavi kuMaresa ne yaha "lakhapata maMjarI" graMtha bnaayaa| jaisA ki uparyukta sAra se spaSTa hai ki kanakakuzala aura ku~arakuzala donoM guru-ziSya kaccha ke rAvala lakhapata se bahuta sammAnita the| kanakakuzala ko lakhapata ne eka gAMva dekara apanA guru mAnA thaa| isa prasaMga kA varNana eka phuTakara padya meM bhI pAyA jAtA hai| vaha isa prakAra hai: mahArAu desala vasaMda pATeta sahasakara, ubhaya pacha aAcAra zuddhasaMgrAma sUravara kalapa vRcha kali mAMjhi pragaTa jAdau pachima pati, mahipati chatriya mugaTa chatrapati tanavaha guna gati / lakhapati ju rAu lAkhani bakasa, kiyo kanaka ko zrama saphala, sAsana gajendra dIno supira, pada bhaTTAraka juta prabala // 1 // 2 siddhAnta huMDI ke racayitA 3 uparyukta vivaraNa ke anusAra kanakakuzalajI kA prabhAva pahale ajamera jUnAgar3ha Adi ke zAsakoM para thaa| kacchabhuja pIche padhAre ata: yaha prazna upasthita hotA hai ki ve bhuja kaba Aye ? kyoMki yahA~ Ane bAda to rAjyasanmAna prApta hone se adhikatara yahIM rahane lage aisA pratIta hotA hai| vicAra karane para yaha samaya saM. 1880 se 60 ke bIca kA zAta hotA hai| lakhapata kA rAjyakAla 1768 se 1817 kA hai| kaccha ke itihAsAnusAra svargavAsa ke samaya unakI Ayu 44 varSa kI thI, ata: lakhapata kA janma saM. 1773 honA cAhiye / hamIra kavi racita yaduvaMza vaMzAvali saM. 1780 hI hai| usameM kumAra lakhapata kA ullekha hai| rAula lakhapata kumAra avasthA meM bhI bar3e kalA va vidyApremI the| unake racita 1 zivavyAha evaM lakhapata zRMgAra ye do grantha hai| kaccha kalAdhara meM Apa ke rAmasiMha mAlama dvArA udyoga dhandhoM va kalA kI huI unnati kA ullekha hai| mInA va kAca Adi ke hunnara ke liye kaccha deza sarvatra vikhyAta hai likhA gayA hai| lakhapata evaM kanakakuzalajI ke sambandha meM kacchakalAdhara ke pR. 434 meM likhA hai ki " mahArAo zrI lakhapate kalAnI mAphaka vidyAne paNa khUba Azraya Apela che| temaNe pote bhaTTArakajI kanakakuzalajI pAsethI vajrabhASAnA granthoMno sAro abhyAsa ko hato ane temanI ja dekharekha nIce temaNe je vrajabhASA zIkhavAnI hindabharamA ajor3a ene eka uttama prakAranI saMsthAnI sthApanA karI ch| A zALA Aja paNa kacchabhujamAM hasti dharAve ke ane dUra dUrI cAraNa bALako piMgala Adi zAstrono abhyAsa karavA ahIM Ave che temane khorAkIposAkI sahita brajabhASAnuM zikSaNa ApavAmAM Ave che| mahArAo zrI lakhapata vidvAna hotA chatAM atyanta vilAsI htaa|" Page #472 -------------------------------------------------------------------------- ________________ bhaTTAraka kanakakuzala aura ku~arakuzala desala rAu ko naMda lakhapati jIvau zatAnaMda ke ju saulauM rAja karau mahimaMDala iku chatra zazi ravi sAgara taulauM zAsana dIno abhaMga sumeru so tohi bakhAna kare kavi kaulau sAco bhaTTAraka kIno kanaka kanaka ke pATa paraMpara jauMlA / arthAt - rAula lakhapati ne kanaka kuzala ko gA~va kA paTTA aura hAthI diyA aura sAtha hI bhaTTAraka pada bhI / grAmakA zAsana kanakakuzala ke ziSyaparaMparA taka kA thA / kaccha ke itihAsa meM likhA hai ki kanakakuzalajI se lakhapata ne braja bhASA ke granthoM kA abhyAsa kiyA thA aura unhIM ke tattvAvadhAna meM chanda evaM kAvyAdi ke zikSaNa ke liye eka vidyAlaya sthApita kiyA thaa| usa vidyAlaya meM kisI bhI deza kA vidyArthI vraja bhASA ke granthoM kA abhyAsa karane AtA to use darabAra kI ora se peTiyA ( bhojana sAmagrI) dene kI vyavasthA kI gaI thii| isaliye bhATa cAraNoM ke lar3ake dUra dUra se yahA~ adhyayana ke liye Ate the'| AtmArAma kezavajI dvivedI ke kaccha deza ke itihAsa ke anusAra yaha vidyAlaya saMvat 1632 taka kanakakuzala kI paraMparA ke bhaTTAraka jIvanakuzalajI kI adhyakSatA meM cala rahA thA / yadyapi atra bhI eka aisA hI vidyAlaya cAraNoM kI dekharekha meM cala rahA hai para vaha vahI hai yA usase bhinna, nizcita jJAta nahIM hai| karIba Der3ha sau varSoM taka vajrabhASA ke pracAra va zikSaNa kA jo kArya isa vidyAlaya dvArA huA vaha hindI sAhitya ke itihAsa meM vizeSa rUpa se ullekhanIya hai / hindI sAhitya ke paricAyaka grantha mizrabaMdhu vinoda ke pR. 667 meM kanakakuzala aura kurakuzala ko bhAI evaM jodhapura nivAsI batalAte hue inake 'lakhapata jasa siMdhu' graMtha kA ullekha kiyA hai| para vAstava meM ve guru-ziSya the va jodhapura nivAsI nahIM the| hamAre anveSaNa meM una donoM ke aura bhI aneka graMthoM kA patA calA hai jinakA paricaya Age karAyA jAyagA / kucha phuTakara padyoM meM kanakakuzala kA yazavarNana pAyA jAtA hai jinameM se kucha yaha haiM : paMDita pravIna paramAratha ke bAta pAUM, gurutA gaMbhIra guru jJAna hu~ ke jJAtA haiM pAMca vrata pAlai rAga dvaiSa doUM dUra TAle, zrAvai nara pAsa vAkuM jJAna dAna dAtA haiM paMca sumati tIna gupati ke saMgI sAdhu, pIhara chaH kAya ke suhAya jIva trAtA haiM suguru pratApa ke pratApa pada bhaTTAraka, kanakakuzalasUri vizva meM vikhyAtA hai / 67 bhaTTAraka ke bhAva teM, graMtha baDe kI bUjhi / gIta kavitta ru doharA, sabai parata mana subhi / nana sohata bAni sadA, puni buddhi ghani tihu~ lokani jAni piMgala bhASA purAtana saMskRta to rasanA pe itI ThaharAni / sAhiba zrI kanakeza bhaTTAraka, to vapu rAje sadA rajadhAnI jauM lauM hai sUraja caMdra ru aMbara, tau lauM hai tere sahAya bhavAnI | rAjyAzraya ke kAraNa kanakakuzala kI ziSyaparaMparA ne hindI sAhitya ke sRjana aura zikSaNa meM vizeSa saphalatA prApta kii| kacchapradezavarttI mAnakutrA gAMva hI saMbhavataH inakI jAgIrI meM thA isaliye vahAM inakI ziSya santati dvArA likhita aneka pratiyA~ dekhane ko milI haiN| isa vidvad paraMparA kA vahA~ acchA jJAna bhaMDAra 1 kaccha kalAdhara, bhAga 2, pR. 434 Page #473 -------------------------------------------------------------------------- ________________ 68 AcArya vijayavallabhasUri smAraka graMtha thA jisakI pratiyA~ gata 2 / 3 varSa meM hI bika kara kucha to muni jinavijayajI se kharIdI jAkara rAjasthAna purAtatva maMdira, jayapura ke saMgraha meM calI gii| avazeSa munivarya puNyavijayajI ke dvArA kharIdI jAkara pATana ke hemacaMdra - sUri jJAna maMdira meM saMgrahIta ho cukA haiN| rAjasthAna purAtatva maMdira se, DhAI varSa pUrva zrAbU samiti ke prasaMga se yahA~ jAne para maiM kucha pratiyA~ lAyA thA aura una meM se tIna kA paricaya "jIvana sAhitya " ke mArca, jUna 1653 meM prakAzita kiyA gayA thA ! tadanantara ahamadAbAda ke itihAsa sammelana kI pradarzinI meM puNyavijaya jI dvArA saMgrahIta pratiyeM dekhane ko miliiN| unheM maMgavA kara vivaraNa le liyA gyaa| yahA~ ina donoM sthAnoM se prApta kanakakuzala, ku~arakuzala aura lakSmIkuzala kI hindI racanAoM kA kramazaH paricaya diyA jA rahA hai| bhaTTAraka kuMvarakuzala ke hindI grantha 1. lakhapatamaMjarI nAmamAlA : isakI padya saMkhyA 202 hai / prArambha meM bhujanagara aura mahArAvala lakhapata ke vaMza kA varNana 102 padyoM taka meM diyA gayA hai| phira nAmamAlA prArambha hotI hai jo 200 padyoM taka calatI hai| aMtima do padya prazasti ke rUpa meM haiN| isakI do pratiyA~ prApta huI haiM, jinameM pATaNavAlI pahalI prati meM padya saMkhyA 205 hai, patra saMkhyA 14 / isakI prazasti isa prakAra haiM : " iti zrIman mahArAu zrI dezalajI suta mahArAja kumAra zrI sAta zrI lakhapati maMjarI nAmamAlA sampUrNa // sakala paMDita koTi-koTIra paMDitendra zrI 108 zrI pratApakuzala- ga. zizunA kanakakuzalena racitA / saMvati 1764 barase AsADha sudI 3 some / " isase racanAkAla 1794 siddha hotA hai| dUsarI prati jayapuravAlI saMvata 1833 kI likhita hai / usameM padya 202 haiM / / rAvala lakhapati ke nAma se race jAne ke kAraNa isakA nAma 'lakhapata - maJjarI' rakkhA gyaa| Adiisa prakAra hai : anta : 2. sundara zrRMgAra kI rasadIpikA bhASA TIkA : zAhajahA~ ke sammAnita mahAkavirAja sundara ke racita sundara zRMgAra kI yaha bhASATIkA lakhapati ke nAma se hI racI gii| isakA parimANa 2875 zlokoM kA hai jinameM mUla padya to 365 hI haiN| isakI do pratiyAM pATana se prApta huI haiM jinameM eka ke antameM "itizrI sundara zrRMgAriNI TIkA bhaTTAraka zrIkanakakuzalasUrikRta saMpUrNaH " likhA hai isase TIkAkAra kanakakuzala siddha hote haiM, anyathA prazasti meM to kuMvara lakhapati dvArA race jAne kA ullekha hai / yathA zratha TIkAkRta dohA vibudha vRnda vaMdita caraNa, nirupama rUpanidhAna / atula teja zrAnandamaya, vaMdahu hari bhagavAna // 1 // lakhapati jasa sumanasa lalita, ikabaranI abhirAma / sukavi kanaka kInhI sarasa, nAma-dAma guNa dhAma // 1 // sunata jAsu hai sarasa phala, kalmasa rahai na koya / mana japi lakhapatimaMjarI, hari darasana jyoM hoya // 2 // TIkA : yaha suMdara siMgAra kI, rasadIpikA suraMga / racI dezapati rAu suta, lakhapati lahi rasaaMga // 1 // yaha sundara kavikRta sundara siMgArakI TIkA rasadIpikA nAMuM / suraMga bhale raMga kI raci kahA banAI mahArAu | dezapati kahA kacha dezapati zrI dezala jU suta kuMvAra lakhapati ne lahi rasa ga pAike rasamaya kahI rasika aMga 1 | Page #474 -------------------------------------------------------------------------- ________________ 66 bhaTTAraka kanakakuzala aura ku~arakuzala iti zrI sundara siNagAra nI TIkA bhaTTAraka zrI kanakakuzala sUri kRta sampUrNa // yaha TIkA zrI lakhapata ke kumArAvasthA meM hI racI gaI / ataH saMvata 1798 se pahale kI hai| bhaTTAraka kanakakuzala ke ye do grantha hI mile haiM para abhI aura khoja kI jAnI Avazyaka hai| sambhava hai kucha aura racanAyeM bhI mila jaayeN| bhaTTAraka kanakakuzala ke hindI grantha kuMvarakuzala kanakakuzalajI ke pradhAna ziSya the| vaise unake kalyANakuzala zrAdi anya ziSya bhI the| para unakI koI racanA nahIM miltii| mahArAva lakhapata aura unake putra gaur3a donoM se kuMvarakuzala sammAnita the| ina donoM rAjAoM ke lie inhoMne grantha-racanA kii| jinakA samaya saMvata 1764 se 1821 taka kA haiN| kuMvarakuzalajI kI likhI huI kaI pratiyA~ pATana se prApta huI thiiN| jinameM piMgalazAstra (saMvata 1761), piMgalahamIra (saM.1765), lakhapatipiMgala (saM.1807), gohaDapiMgala (saM. 1821) kI likhita haiN| ye koza, chanda, alaMkAra Adi ke acche vidvAna the| ina tInoM viSayo ke zrApa ke pA~ca hindI grantha mile haiN| jinakA paricaya isa prakAra hai| 1. lakhapati maMjarI nAmamAlA : isakI eka hI prati bAraha patroM kI jayapura se prApta huii| jisameM 146 padya haiN| prApta aMza meM 121 padyoM taka lakhapata ke vaMza kA aitihAsika vRttAnta hai aura pichale 28 padyoM meM kavi-vaMza varNana hai| mUla nAmamAlA kA prArambha isake bAda hI honA cAhie jo prApta prati meM likhA nahIM miltaa| saMvata 1764 ke AsADha sudI 2 ko inake guru ne isI nAma kA grantha banAyA aura usake kucha mahIne pazcAta hI saMvata 1764 ke mAgha badI 11 ko isa nAmavAle dUsare grantha kI racanA unake ziSya ne kii| yaha vizeSarUpa se ullekhanIya hai| isakI pUrI prati prApta hone para grantha kitanA bar3A hai, patA cala skegaa| ___mahArAvala lakhapati ke kathanAnusAra hI isa nAmamAlA kI racanA huI hai| zrAdi anta ke kucha padya isa prakAra hai: zrAdi: sukhakara varadAyaka sarasa, nAyaka nita nvrNg| lAyaka gunagana sauM lalita, jaya ziva girijA saMga // 1 // anta : kari lakhapati tAsauM kRpA, kahyau sarasa yaha kAma / maMjula lakhapati maMjarI, karahu nAma kI dAma / / 48 / / tava savitA ko dhyAna dhari, udita ko prAraMbha / bAla buddhi kI vRddhi ko yaha upakAra adaMbha // 46 // 2. pArasAta nAmamAlA : yaha phArasI bhASA ke pArasAta nAmamAlA kA vrajabhASA meM padyAnuvAda hai| padya saMkhyA 353 hai| isase kuMvarakuzala ke phArasI bhASA ke jJAna kA patA calatA hai| isakI bhI eka hI prati jayapura-saMgraha se prApta huI hai jo saM. 1827 kI likhita hai| kiya lakhapati kuMaresa kauM, hita kari hukama hujUra / pArasAta hai pArasI, pragaTahu bhASA pUra // 6 // baMchita varadAtA vimala, sUraja hohu sahAya / pArasAta hai pArasI, braja bhASA ju banAya // 10 // Page #475 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha sUraja sazi sAyara sudhira dhuna jolauM niradhAra / to lauM zrI lakhapatti kauM, pArasAta sauM pyAra / / 53 // iti zrI pArasAta nAmamAlA bhaTTAraka zrI bhaTTAraka kuMvarakuzalasUrikRta saMpUrNaH mUla pArasI grantha kA eka padya kA anuvAda yahA~ diyA jAtA hai: khudA ke nAma, dAvara khAlaka hai khudA-rabbaM kIju rusUla / alakheM joti bhakheM kahai, marghana jagata ko mUla // 1 // 3. lakhapati piMgala : yaha chaMda grantha lakhapati ke nAma se racA gayA hai| isa kI saMvata 1807 ke pauSa badI 8 bhoma vAra ko svayaM kuMvarakuzala ke likhita 71 patroM ke prati pATana bhaNDAra se prApta huI hai| Adi anta isa prakAra hai: Adi : sAcai sUrayadeva kI, karahu seva kuMvaresa kavitAI hai kAmakI, adhika buddhi upadesa | // 1 // anta : gorIpati guna guru, kacha desa sukhakara sUra caMda jo lauM thira, lakhadhIra deta bara / / 60 // guru jaba kirapA kI gurava, suraja bhaye sahAya taba lakhapati piMgala acala, bhayo saphala mana bhAya / / 61 // 4. gaur3apiMgala : lakhapati ke putra rAvala gaur3a ke lie chaMdazAstra kA mahattvapUrNa grantha banAyA gayA hai| saMvata 1821 akSaya tRtIyA meM isakI racanA huI / aura usI samaya kI vaisAkha zukla 13 granthakAra kI svayaM likhI kRti pATana bhaNDAra se prApta huI / lakhapati piMgala se yaha graMtha bar3A hai / isameM 3 ullAsa haiM / zrAdi aMta isa prakAra hai: zrAdi : sukhakara sUraja ho sadA, deva sakala ke deva / kuMvarakuzala yAteM kare, subha niti tumapaya seva // 1 // anta : aTThAraha sata Uparai, ikaisa saMvati zrAhi / kuMvarakuzala sUraja kRpA, subha jasa kiyo sarAhi / / 644 / / sudi vaisAkhI tIja subha, maMgala maMgalavAra / kachapati jasa piMgala kuMvara, sukhakara kiya saMsAra || 645 // 5. lakhapati jasa sindhu : yaha alaMkAra zAstra teraha taraMgoM meM racA gayA hai| mahArAjA lakhapati ke zrAdeza se isakI racanA huii| prAdi-anta isa prakAra hai: zrAdi: sakala deva sira seharA, parama karata prkaas| sivitA kavitA de saphala, icchita pUrai zrAsa / / 1 / / anta: kavi prathama je je kahe, alaMkAra upjaay| kuMvarakuzala te te lahe, udAharaNa sukhadAya / / 82 // Page #476 -------------------------------------------------------------------------- ________________ bhaTTAraka kanakakuzala aura ku~arakuzala iti zrImanta mahArAja lakSapati aAdezAta sakala bhaTTAraka purandara ma. zrI kanakakuzalasUri zi. kuMvarakuzala viracite, lakSapati jasasindhu zabdAlaMkArArthAlaMkAra trayodaza trNg| curu ke yatijI ke saMgraha meM isakI prati dekhI thii| 6. lakhapati svarga prApti samaya : saMvata 1817 meM mahArAva lakhapati jeTha sudI 5 ko kAladharma prApta hue| jisakA varNana kavi ne 60 padyoM meM kiyA hai| isa kI eka hI prati jayapura saMgraha se prApta huI hai| zrAdi aMta isa prakAra haiM: Adi: daulati kavitA deta hai, dina pratidina kara deva / ___kavijana yAte karata haiM, sukara-saphala subhaceva // 1 // anta : yaha samayo lakhadhIra ko, kau sunai paDhe sujJAna sakala manoratha siddhi haiM, paramasudhArasa pAna // 60 // prati meM lekhaka ne ise "mahArAja lakhapatijInA marasiyA" kI saMjJA dI hai| jo ucita hI hai| 7. mahArAu lakhapati duvAta : isakI prati zroliye ke rUpa kI hAlahI meM muni zrI puNyavijayajI kI kRpA se prApta huI hai| yaha varNanAtmaka khar3I bolI hiMdI gadya kAvya hai / lagabhaga 500 zloka parimita yaha racanA 'duvAbaita' saMjJaka racanAtroM meM sabase bar3I aura viziSTa hai / varNana kI nirAlI chaTA paThate hI banatI hai| Adi-aMta isa prakAra hai: zrAdi : aho Avo be yAra, baiTho darabAra / ye caMdanI rAti, kaho majalasi kI bAti / kaho kauna kauna mulaka kauna rAjA kauna dekhe, kauna kauna pAtasyA dekhe / anta : jinikI nIkI karanI, kAhU teM na jAya baranI / atula teja uchahatai cyAroM juga amara, yaha sadA saphala asI deta kavi kuMara / / itizrI mahArAu lakhapati duvAbaila saMpUrNa / 8. mAtAno chanda: yaha tIsa padyoM kA hai| kaccha ke rAjAoM kI kuladevI prAsApurA kI isameM stuti kI gayI hai| isakI dUsarI saMjJA "IzvarI chaMda" bhI hai| isakI bhASA DiMgala hai| Adi-anta isa prakAra hai: Adi : bar3I joti brahmANDa ambA vikhyAtA / tumai aAsapUrA sadA kaccha trAtA // raMgyA raMga lAlI kiyA pAya rAtA / bhajo zrIbhavAnI sadA sukkha dAtA // 1 // anta : karI bhaTAraka bInatI, dharo ambikA kAna / kuMara kuzala kavi nai sadA, dyo sukha-saMpati dAna // 30 // 26 veM padya meM bhujapati gauhar3arAva aura unake putra kuMvara rAyadhana kA ullekha hai| ataH yaha racanA paravartI hI hai| khoja karane para kuMvarakuzala ke anya grantha bhI milane sambhava hai| Page #477 -------------------------------------------------------------------------- ________________ 72 AcArya vijayavallabhasUri smAraka graMtha yahA~ yaha vizeSa rUpa se ullekhanIya hai ki rAjyAzraya prApta hone ke kAraNa inhoMne apanI racanA ke prArambha meM kahIM bhI jaina tIrthakara Adi kI stuti nahIM kara sUrya, devI aura zivazakti jo rAjA ke mAnya the, unhIMkI maMgalAcaraNa meM stuti kI hai| - ina donoM guru-ziSyoM kA bhaTTAraka pada evaM sUri-vizeSaNa bhI vizeSa rUpa se dhyAna AkarSita karata hai| jaina paramparA ke anusAra ye donoM pada viziSTa gaccha nAyaka zrAcArya ke lie hI prayukta hote haiN| para bhaTTAraka pada to yahA~ rAu lakhapati ke pradatta hai| sUri pada usIse saMbaMdhita hone se prayukta kara liyA pratIta hotA hai| jainaparamparA ke anusAra unakA pada panyAsa hI thaa| ina bhaTTAraka dvaya kI paramparA kA prabhAva va rAjyasaMbaMdha pIche bhI rahA hai| yadyapi pIche kauna kauna granthakAra hue, jJAta nahIM haiN| ullekhanIya racanAtroM meM lakSmIkuzala racita pRthvIrAja vivAha hI hai, jo saMvat 1851 evaM 52 padyoM meM racA gayA hai / isa kI 2 pratiyAM jayapura se prApta huI thiiN| Adi anta isa prakAra haiM: zrAdi: saMvat ahAraseM ekAvana vaizAkha mAsa vadi dasama dinna / hiya haraSa byApi thApyo ju byAha avanI kacha loka tihu uchAha // 1 // anta : bhojana kInhe bahu bhAMti bhAMti pAvata juba rAti baiTha paaNti| parasa parI karI paharAvanIya bhaI bAta sabai mana bhAvanIya // 50 // iti zrI mahArAu kumAra zrI prathIsiMha vivAhotsava : paM. likhamIkuzala kRta saMpUrNaH // ye pRthvIrAja mahArAu lakhapata ke putra gaur3a ke putra the / ina ke bar3e bhAI rAyadhanajI gaddI para baiThe / kanakakuzala kI paraMparA meM aura bhI koI granthakAra hue hoM to unakI koI baDI racanA mujhe prApta na ho skii| jayapura saMgraha se prApta eka guTake meM, jo usI paramparA ke jJAnakuzala ziSya kIrtikuzala kA likhA huA hai, usameM kucha phuTakara racanAeM avazya milI haiN| jinameM 'bhAIjIno jasa' nAmaka racanA uparokta pRthvIrAja kI prazaMsA meM lakSmIkuzala ke racita phuTakara padyoM ke rUpa meM haiN| isI prakAra gaMgakuzala racita sAta zlokoM kA eka stotra aura anya kaI kaviyoM kI laghu kRtiyA~ haiN| unameM kucha padyoM ke racayitA kA nAma nahIM hai| aura kucha nAmavAle kaviyoM kA isa paramparA se kyA sambandha rahA hai, patA nahIM cala sakA, isalie yahA~ unakA ullekha nahIM kiyA jA rahA hai| yaha guTakA saM. 1888 meM jJAnakuzala ke ziSya kIrtikuzala ne mAnakuMzrA meM muni gulAlakuzala aura raMgakuzala ke lie likhaa| isake bAda kI paramparA ke nAma jJAta na ho ske| isa paramparA ke yatijI ke jJAnabhaeDAra kI samasta pratiyA~ ke avalokana karane para saMbhava hai aura bhI vizeSa evaM navIna jAnakArI prApta ho| anya vidvAnoM se anurodha hai, ki ve apanI vizeSa jAnakArI prakAza meM laaeN| lakhapatamaJjarI kA kavivaMza varNana rAjesura pahilai riSabha, sAdhi joga zubha dhyAnu / jyotirUpa bhaye jyotimiti, vimalajJAna bhagavAnu // 22 // sakalarAjamaNDala sirai, sevata jinheM suciishu| tIrthakara taise bhaye, bahuri aura bAIsu // 23 / / Page #478 -------------------------------------------------------------------------- ________________ 73 bhaTTAraka kanakakuzala aura ku~arakuzala mahAvIra rAjanimukuTa atulabalI arihaMta / vaise hI caubIsa e, bhaye aApu bhagavaMta // 24 // sevata jAhi munIza sura prabhutA ko nAhiM pAru / jaya jaya zrI jinarAja jaya, sAzana ko siMgAru // 25 // tini teM paMcapana meM takhata, sirIpUji siratAju / hemavimala sUrIzvara, jAge dharama jihAju // 26 // para upakArI paramaguru betamAha zubha besa / abU saida sulatAna uni pratibodhita upadesa / / 27 / / bhaye kuzala mANikyabhuva paMDita tinike pATa / taise hI tinike takhata, sahaja kuzala zubhavATa / / 28 / / jAko mahimA jagatameM ko kari sakai sarAhi! tajyo jejiyA tA bacana, sAhiba babbara sAhi // 21 // lAika puni lachamIkuzala padadhara tinike pATa / devakuzala tinike takhata, sAdhuni kau samrATa // 30 // tinike paTTAMbara narani, dhIra kuzala bhaye dhIru / kiyo dUra kalikaluSatama, baDe tapobala vIru // 31 // gAje tinike guNa kuzala acala paTTadhara indra / zIla satya tapa japa sahita catura cAturI candra // 32 // vakhata balI tinike takhata, bhaye pratApaguNa bhAnu / zrI pratApa kuzala suguha, sAhi nilaya sanamAnu // 33 / / jAkai saMpati janama teM sadA sAtha kai sAtha / bacanasiddhi parasiddhi sauM bhaI siddhi saba hAtha / / 34 // zreka samai auraMga soM, kAhU karI pukAra / kahI bAta kachu siddhi kI, sunI sAhi siradAra / / 35 // pAsi bulAe pAlakhI, phauja bheja pharamAna / jabai jurI cAroM nijari ta bhayo galatAna // 36 // par3he hindavI pArasI, guruju akali gurAba / pUche dillIpati prasana jinake daye jubAba / / 37 / / aura iSTa balikara kahI kitIka mana kI bAtu / prema nijari AlimapanA basu ko kiya varasAtu // 38 // daye gAma dazapaMca pai liye na lAlaca dhaari|| de pAlakha amola duti, vidA kiye tihi vAri // 36 / / Page #479 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha pranaveM tinike pATa aba jasa rasa kitti jihAju / bhare bhAratI bhAratI kanakakuzala kavirAju // 40 // mAnai jinhai mahAbalI, mahArAja ajamAla / aru sUbe ajameru ke mAna kai mahipAla // 41 // jAnai khAna jihA~ jinhe, bhAdara bar3e nubAba / saidani ko mAmU sudhara, guNa saurabha gulAba // 42 // jUnAgar3ha sUbai jabara, bAbI vaMza nubAba / sarekhAna jina suguru ko adhika bar3hAyo zrAba / / 43 / / are jatI ika aura saba, eku aura kauM aapu| pATa tapAM paMca saddhioM , thapyo tau niju thApu / / 44 / / tadanu rAula desala tanuja, kacchapati lkhaakumaar| guru kahi rAkhai gAma de, parama mAna kari pyAra / / 45 / / kaccha iMda aAjai rahaiM aura u sudhI aneku / akhila zAstravettA adhiku, eku eku teM eku / / 46 / / pUjya mahApunyAsake, puSTi jadapi parivAra / tadapi samoM kuMaresa ko, aAnata mana itabAra // 47 / / kari lakhapati tAsauM kRpA, kahyau sarasa yaha kAma / maMjula lakhapati maMjarI, karahu nAma kI dAma / / 48 // taba savitA ko dhyAna dhari, udita ko shraarNbh| bAla buddhi kI vRddhi ko, yaha upakAra adaMbha / / 46 / / Page #480 -------------------------------------------------------------------------- ________________ 66 'parasparAdhIta vilomapAThA sA bhAratI sA kamalAlayAca nisargadurbodhapadArthavijJA, svAM svAM vibhUtiM tanutAM mayISTAm // 33 jaina paramparA meM caitya zabda ke ziSTasammata prAcIna maulika artha meM prativimvita honevAlI jina pratimA ko jainAgamoM meM kahAM aura kisa prakAra se vidheyatA prApta hai yaha eka alaga viSaya hai| isa viSaya ke vicAra ko kisI aura samaya ke liye surakSita rakhate hue, isa vakta to hama yaha dekhane kA yatna kareMge ki jainaparamparA ke viziSTa zrutasampanna yugapradhAna zrAcAryoM kA isa viSaya meM kyA mata hai| jinapratimA aura jainAcArya paM0 zrIhaMsarAjajI zAstrI isa sambaMdha meM jahAM taka hamArA paryAlocana hai, hameM to inake race hue granthoM meM jina pratimA kA samarthana adhika spaSTa aura asaMdigdha zabdoM meM kiyA huA dRSTigocara hotA hai| yaha bAta unake race hue granthoM ke katipaya nimnalikhita udAharaNoM se spaSTa ho jAtI hai prazamarati' prakaraNa vAcaka umAsvAtine prazamarati ke 22 meM adhikaraNa meM gRhastha ke dhArmika kartavyoM ke varNana prastAva meM likhA hai 1. (ka) yaha anya tattvArthasUtra ke prayetA vAcaka umAravAti kI anya prauDharacanAoM meM se eka hai aura isake umAsvAtiracita hone meM nimnalikhita pramANa -- 88 pasamaraipamuhapayaraNa paMcasayA sakkayA jehiM / pubbarAya vAyagANaM, tetimumAsAinAmANaM " [gaNacara sA. za. gA. 5 - zrIjinadattasU . ] arthAt prazamarati pramukha pAMca sau anthoM kI racanA karane vAle bAcaka umAsvAtiko- (kha) prazamasthena yeneyaM kRtA vairAgyapaddhatiH / tasmai vAcakamukhyAya namo bhUtArthabhASiNe / arthAt jisane isa vairAgya paddhati ( prazamarati ) kA nirmANa kiyA hai aise prazAMta aura yathArthavAdI vAcakamukhya ( umAsvAtI) ko maiM namaskAra karatA hUM / (ga) tattvArthabhASya ke vRttikAra zrIsiddhasena prazamarati ko bhASyakAra kI hI kRti sUcita karate haiN| yathA"yataH prazamaratau (kA. 208 ) anenaivoktaM paramANurapradezo varNAdiguNeSu bhajanti yaH / " vAcakamukhyena tvetadeva balasaMzayAprazamaratI (kA. 8) upAntam [56 tathA hAra kI bhASyavRtti ] xxx prazamarati kI 120 vIM kArikA" AcArya Aha" kahakara nizIthacUrNi meM uddhRta kI gaI hai| isa cUrNa ke praNetA zrI jinadAsa mahattara kA samaya vikrama kI AThavIM zatAbdI hai jo ki unhoMne apanI nandI kI cUrNi meM batalAyA hai| isa para se aisA kaha sakate haiM ki prazamarati vizeSa prAcIna hai| isa se aura Upara batalAye gaye kAraNoM se yaha kRti, vAcaka kI hI ho to isa meM koI inakAra nahIM" [paM. zrIgurulAlajI zAstrI tattvArthaparicaya 5017 kA noTa ]. (gha) zrI iribhadrasUri ne bhI prazamarati ko vAcaka umAsvAti kI racanA mAnA hai tathA" yathoktamanenaiva yUriyA prakaraNAntare " aisA kahakara zrIharibhadrasari, bhASyaTIkA meM prazamarati kI 210 vI aura dosauM gyArahavI kArikA udhRta karate haiM [ tattvArthaparicaya 8031 kA noTa ] Page #481 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha caityAyatanaprasthApanAni kRtvA ca bhaktitaH prayataH / pUjAzca gandhamAlyAdhivAsadhUpapradIpAdyAH // 305 // arthAt-samyag dRSTigRhastha apanI zakti ke anusAra zraddhApUrvaka caitya-jina-pratimA ko zrAyatana-mandira meM pratiSThita karake unakA gandhapuSpadhUpadIpa Adi sAmagrI ke dvArA pUjana kre| prazamarati kI isa kArikA meM vAcaka umAsvAti ne caitya zabda, pratimA ke hI artha meM prayukta kiyA hai aura "aAyatana" kA mandira artha to sphuTa hI hai| tAtparya ki isa sthAna meM prayukta hae caitya zabda kA jina bimba-jinapratimA ke sivA dUsarA koI artha sambhava hI nahIM ho sktaa| isa kathana se hameM yaha dikhalAnA abhipreta hai ki vAcaka umAsvAti jaise pUrvavit bhI caitya kA mUrti hI artha karate aura samajhate haiN| isake atirikta tattvArthabhASya kI prArambhika sambandhakArikAoM meM ullekha kI gaI nimnalikhita AThavIM kArikA bhI draSTavya hai| prAcArya kahate haiM " abhyarcanAdahato manaHprasAdastathA samAdhizca / tasmAdapi niHzreyasa-mato hi tatpUjanaM nyAyyam // " arthAt-arhantoM-tIrthakaroM ke pUjana se rAgadveSAdi durbhAva dUra hokara citta-prasanna hotA hai-nirmala banatA hai| aura mana ke prasanna nirvikAra hone se samAdhi dhyAna meM ekAgratA prApta hotI hai / evaM samAdhi kI prApti se karmoM kI nirjarA dvArA mokSapada kI upalabdhi hotI hai / ataH tIrthakAroM kA pUjana karanA sarvathA nyAyocita hai| isa ullekha meM vAcaka umAsvAti ne dravya aura bhAvarUpa donoM prakAra kI pUjA kA nirdeza kiyA hai jisameM prArambha prasakta gRhasthoM ke liye dravya pUjA aura prArambha ke tyAgI muniyoM ke liye bhAva pUjA hai| isIko dravyastava aura bhAvastava ke nAma se anyatra ullekha kiyA hai|' paumacariyaM-zrIvimalasUriviracita paumacariya (padmacaritra)-jo ki vikrama kI prathama zatAbdI meM racA gayA mAnA jAtA hai-meM likhA hai ki isa ke alAvA prazamarati para zrIharibhadrasUri ne svayaM vyAkhyA likhI hai / yathA-zrIharibhadrAcAryaracitaM prazamarativivaraNaM kiMcit paribhAvya baddhaTIkA: sukhabodhArtha samAsena" [prazamarati kI prastAvanA jaina0 pra0 sa0 bhAvanagara ] ityAdi pramANoM se prazamaratiprakaraNa vAcaka umAsvAti kI hI kRti nizcita hotA hai| unakA [vAcaka umAsvAti kA] samaya yadyapi abhI taka anizcita hI hai to bhI ve vikrama kI pahalI dUsarI zatAbdI se arvAcIna to nahIM haiN| 2. caityaM citayaH pratimA ityekArthAH, teSAmAyatanamAzrayaH caityaaytnaani| prakRSTAni sthApanAni prasthApanAni, mahatyAvibhUtyA vAditranRtyatAlAnucarasvajanaparivArAdikayA prasthApanaM pratiSTheti, tAni kRtvA zaktitaH prayatnavAn yathA pravacanobhAvanaM bhavati tathA kRtveti| pUjA saparyA, gandho viziSTadravyasambandhi, mAlyaM puSpaM, adhivAsa: paTavastrAdi, dhUpaH surabhidravyasaMyogajaH, pradIpaH pradIpadAnaM, Adi grahaNAdupalepana-saMmArjana-khaMDasphuTita-saMskaraNa-citrakarmANi ceti| [kArikA pR. 83] 3. isake liye dekho Avazyakaniyukti aura bhASya tathA pUjya haribhadrasUrijI kA nimna ullekha-- damvatthaya bhAvatthayarUvaM eyamiya hotti daTThanvaM / aNNoNNasamanuviddhaM Nicchayato bhaNiya visayaMtu // paMcA. 6 / 27 / / 4. paMceva saya vAsasayA, dusamAe viisvrsNsjuttaa| vIre siddhimupAgaye to nibaddhaM imaM cariyaM // pR0 365 // arthAta jaba vIra nivANa ko 530 barSa ho cuke the (vi. saM. 60 meM) taba isa caritra kI racanA kI gii| Page #482 -------------------------------------------------------------------------- ________________ jinapratimA aura jainAcArya "vaMdaNavihANapUyaNakameNa kAUNa siddhapaDimANaM / aha te kumArasIhA ceiyabhavaNA pisrNti"|| [170 pR. 24 ] arthAt-ve rAjakumAra siddhapratimAtroM kA yathAkrama vidhipUrvaka baMdana pUjana karake caityabhavana se bAhara aAte haiN| isa ullekha se pratimA pUjana ko jo samarthana prApta hotA hai vaha kisI anya spaSTIkaraNa kI apekSA nahIM rkhtaa| bRhatkalpa' bhASya-bRhatkalpa bhASya kI nimna likhita gAthA meM adRSTapUrva yugapradhAna prAcAryoM tathA vizuddha saMyamI zruta sampanna sAdhuaoM evaM purANe aura naye caityoM-pratimAoM ko bandanArtha jAne kA ullekha hai "apuvvavivittabahussuzrA ya pariyAravaM ca shraayriyaa| parivAra bajasAhU. cehaya pubvA abhinavA vaa| (2753 pR. 776) yahAM para ullekha kiye gaye purAtana aura navIna caityoM kA artha purANI aura naI jina pratimAyeM hI saMbhava ho sakatA hai| TIkAkAra ne bhI yahI artha kiyA hai___"caityAni pUrvANi vA ciraMtanAni jIvaMta svAmipratimAdIni abhinavAni tatkAlakRtAni-etAni mamAdRSTapUrvANi iti budhyA teSAM vandanAya gacchati" arthAt yahAM purAtana se jIvaMta svAmI kI pratimA Adi ko samajanA aura abhinava se usa samayakI pratiSThita pratimAyeM jaannii| 1. bRhatkalpabhASya ke racayitA yugapradhAna AcArya saMghadAsa gANi kSamAzramaNa haiN| inakA samaya vikrama kI sAtavIM zatAbdI ke pUrva hai aura ye jinabhadragaNi kSamAzramaNa se kucha prAcIna haiN| paMcakalpabhASya aura vasudeva hiNDI ye donoM inhI kI kRtiyAM haiN| [jaina sA. kA itihAsa. 6.141] 2. jIvaMta svAmI nAma kI tIrthakara pratimA kA prAcIna jainagranthoM meM aneka jagaha ullekha pAyA jAtA hai, unake dekhane se vaha atyanta prAcIna pramANita hotI hai| nizIthacUrNi kalpacUrNi aura AvazyakacUrNi ke ullekhoM se siddha hotA hai ki,-AcArya mahAgiri tathA prAcArya suhasti zrI jIvaMta svAmI kI pratimA ke vAdanArtha vidizA aura ujjayanI meM gye| yathA aNNayA AyariyA biti dise jiya paDimaM vaMdiyAgatA (nizI. cU. pR. 161) dovijaNA vitidisaMgayA, tattha jiyapArTamaM baMdittA ajja mahAgirI ekacchaM gayA gayagga pada baMdayA xxx suhatthI vi ujjeNi jiyapaDimaM vaMdiyAgayA (A. cUrNi) (ga) "ittoM ajjasuhattthI ujjeNi jiyasAmi vaMdao Ago" (kalpacUrNi) AryamahAgirI aura Arya suhasti ye donoM Arya sthUlabhadra ke hasta dIkSita ziSya haiN| inakI dIkSA vIra nirvANa 161 aura 221 meM tathA yuga pra. 215 aura 245 meM huA [vIrani. sambat aura jainakAlamaNanA pR. 64] isase sAbita hotA hai ki vikramapUrva tIsarI zatAbdIse bhI bahuta pahale jIvaMta svAmI nAma kI tIrthaMkara pratimA jaina paramparA meM vizeSa prakhyAta thii| atAeva dUra dUra se bhAvika gRhastha tathA saMbhAvita munivarga usake darzanArtha Ate the| isakA sabUta vasudeva hiNDI ke nimna likhita kAza se bhI milatA hai "teNa satyeNa samaM bahusissiNIparivArA jiNavayaNasAradiTThaparamatthA subvayA nAma gaNiNI jIvaMtasAmivaMdiyA vaccai0" [pR. 61] arthAt saMgha ke sAtha aneka ziSyAoM se parivRtta jina pravacana ke paramArtha ko jAnane vAlI suvratA nAma kI gaNinI-pravartinI jIvanta svAmI ko vandanA karane ke liye ujjayinI ko jA rahI thii| Page #483 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha jItakalpa bhASya-jItakalpa aura usake sopaza bhASya meM bhI sAdhu ko dUra athavA naz2adIka meM rahe hue caitya ko vandanA karane ke liye jAne kA ullle kha hai(ka) "ceiyavaMdaNaheuM gacche aAsagaNadUraM vA (gAthA 774 pR. 66) "ceiyavaMdaNanimittaM aAsannaM dUraM vA gacchejA" (cUrNi pR. 7) (kha) vizeSAvazyakabhASya ke mUrtivAda samarthaka prakaraNa meM se bhI yahAM eka gAthA kA ullekha kiyA jAtA hai"kajjA' jiNANa pUyA pariNAmavisuddhaheulo nicca / dANAiu bva maggappabhAvaNAzro ya kahaNaM vA // 3247 // isakA bhAvArtha yaha hai ki gRhastha ko pratidina jinapUjA karanI caahiye| kyoM ki yaha dAnAdi kI taraha pariNAma vizuddhi kA hetu hai| vizeSAvazyaka bhASya kA yaha samagra sthala dekhane aura manana karane yogya hai| (ga) Avazyaka bhASya meM dravyastava aura bhAvastava kI vyAkhyA isa prakAra kI hai-- "davyatthazro pupphAI, saMtaguNakittaNA bhAve" (161) arthAt puSpAdi ke dvArA jinapratimA kA arcana karanA dravyastaba hai aura bhaktibhAva se unakA gaNotkIrtana-guNagAna karanA bhAvastaba kahalAtA hai| isake atirikta aAvazyaka cUrNa aura Avazyaka vRtti meM mahArAja udAyI ke dvArA usakI rAjadhAnI pATalIputra ke madhya meM eka bhavya jina mandira banavAye jAne kA ullekha hai| yathA (ka) nagaranAbhIe udA iNA jiNagharaM kAritaM (pR. 178) (kha) "NayaranAbhie ya udAyiNA ceiyaharaM kArAviyaM-nagaranAbhau ca udAyinA-caityagRhaM kAritaM" [aA. vR. pR. 686] aAvazyakacUrNi aura Avazyaka vRtti ke uparyukta ullekhoM kA samarthana zrI jinaprabhasUri ne apane (i) jItakalpa aura usake bhASya ke nirmAtA kI jinabhadragaNi kSamAzramaNa haiM, aura vizeSAvazyaka bhASya bhI inhI kI hI racanA hai| jaina paramparA meM ina ke vyaktitva ko itanA ucca sthAna prApta hai ki inake vacano ko uttaravarti AcAryoM ne AgamoM kI samAna kakSA meM sthAna diyA hai| jaina paTTAvali ke anusAra inakA samaya vIra nirvANa se 1115 (vi. saM. 455 ) AMkA jAtA hai| 1. chAyA-kAryA jinAdipUjA, pariNAmavizuddhihetuto nityam / dAnAdaya iva mArgaprabhAvanAtazca kathanamiva / / 2. dravyastavaH puSpAdibhiH samabhyarcanam (haribhadrasUri A. vR. 462) 3. udAyI ajAtazatru koNika kA uttarAdhikAri thaa| usakA janma vikrama pUrva 478 meM huA vIra nirvANa ke samaya usakI Ayu 8 varSa kI thii| vikramapUrva 438 tathA vIra nirvANa 32 meM rAjyAbhiSeka aura vi. pUrva 410 tathA vIra nirvANa 50 meM svargavAsa huaa| jainaparamparA ke prAcIna itihAsa se jAnA jAtA hai ki jaina rAjAoM kA yaha niyama thA ki jahAM kahIM para ve navIna nagara yA koTa Adi kA nirmANa karate vahAM sAtha hI jinamandira kI sthApanA bhI kraate| isake liye kAMgaDA, jaisalamera aura jAlora (mAravAr3a) Adi ke prAcIna durgavatIM jina mandira Aja bhI udAharaNa rUpa meM maujUda haiN| Page #484 -------------------------------------------------------------------------- ________________ jinapratimA aura jainAcArya 76 vividha tIrthakalpa meM " tanmadhye zrInemicaityaM rAjJAkAri" (arthAt rAjA udAyI ne pATalIputra nagara ke madhya meM zrI neminAtha kA caitya banAyA) ina zabdoM meM kiyA hai (pATalIputra kalpa pR. 68) zrIharibhadrasUrijainaparamparA meM zrI haribhadrasUri kA sthAna bahuta UMcA hai, unhoMne jaina paramparA ke dhArmika sAhitya meM jisa alaukika divya jIvana kA saMcAra kiyA hai vaha eka mAtra unhI ko aAbhArI hai| inake granthoM meM jo madhyasthatA, gambhIratA aura satyapriyatA dRSTigocara hotI hai vaha anyatra kadAcit hI dikhAI par3atI hai| unake vyaktitva meM rahI huI alaukika jJAna vibhUti se prabhAvita hue taduttaravarti zrAcAryoM ne-zrI siddharSi, zrIjinezvarasUri, zrIvAdidevasRri, zrIlakSmaNagaNi prAcArya, zrI malayagiri, zrI pradyumnasUri upAdhyAya, zrI yazovijayajI Adi viziSTa vidvAnoM ne inake viSaya meM zraddhApUrita hRdaya se jo bhaktibhAva prakaTa kiyA hai, usako dekhate hue to unake bacanoM para hamArA vizvAsa aura bho sudRDha ho jAtA hai| astu aba hama pUjya haribhadrasUri ke prastuta viSaya se sambandha rakhane vAle vicAroM kA atisaMkSepa se digdarzana karAte haiN| pUjya haribhadrasUri ne apane sadgranthoM meM dravyasvava aura bhAvaratava arthAt dravya aura bhAvarUpa se pratimA pUjana ko puSkala sthAna diyA hai ve stavabidhi-pUjAvidhi ko zrAgamzuddha aura vihitAnuSThAna' mAnate haiM yaha staba-pUjA dravya aura bhAva bheda se do prakAra kA hai| dravyastaba aura bhaavstb| isIkA dUsarA nAma dravyapUjA aura bhAvapUjA hai| inameM dravya pUjA kA adhikArI gRhastha hai aura bhAva pUjA kA adhikAra sAdhu ko hai| parantu sUtrokta bidhi ke anusAra anuSThAna kiyA gayA yaha dravyarataba bhAvastaba kA kAraNa hotA hai| ataH 1. viSaM vinirdhUya kuvAsanAmayaM, vyacIcaraya: kRpayA mdaashye| acintyavIryeNa suvAsanAsudhA namostu tasmai iribhadrasUraye // [upamitibhavaprapaMca pR. 16] yeSAM giraM samupajIvya susiddhavidyAmasmin sukhena gahane'pi pathi pravRttaH / te sUrayo mayi bhavantu kRtaprasAdAH zrIsiddhasenaharibhadramukhAH sukhAya (zAstravAtAsamu. TIkA) anya prAcAryoM ke ullekha vistArabhaya se nahIM diye gye| 2. "thayavihimAgamasuddhaM" (paMcAzaka 6 / 1) stavaH pUjA tasya vidhividhAnaM prakArAH stavavidhistam / AgamaH stavaparizAnArtha prAptavacanaM tena zuddhastaduktAnuvAdana nirdoSaH Agamazuddhastam (abhayadevasUri) arthAt pUjAvidhi yaha Aptavacana ke anusAra hone se nirdoSa hai| 3. tatto paDidiNapUyAvihANao taha taheva kAyabbaM / vihitANuTThANaM khalu bhavavirahaphalaM jahA hoti / / (paMcA. 8 / 50) (tataH pratidinaM pUjAvidhAnataH tathA tathA iha kartavyam / vihitAnuSTAnaM khalu bhavavirahaphalaM yathA bhavati // ) vihitaanusstthaanN-puujaavndnyaatraasnaanaadi| (abhayadevasUri ) 4. suttabhaNieNa vihiNA gihiNA nivvANamicchamANena / tamhA jiNANa pUyA kAyavvA appamatteNa // (paMcA. 4/46) vyA. sUtrabhaNitena-Agamoktena vidhinA-vidhAnena pUjA kartavyA kenetyAha-gRhiNA-gRhasthena sAdhoranadhikAra Page #485 -------------------------------------------------------------------------- ________________ 80 AcArya vijayavallabhasUri smAraka graMtha , gRhastha ke pratidina ke dhArmika kartavyoM meM AcArya haribhadra ne ise dravyastava ko mukhya sthAna diyA hai aura mumukSu gRhastha ke liye zrAgamokta vidhi ke anusAra zrapramatta bhAva se isake anuSThAna kA Adeza diyA hai| isake atirikta dravyastaba aura bhAvastaca --- dravyapUjA aura bhAvapUjA ye donoM eka dUsare se anuprANita haiM -- paraspara anusyUta' haiM aura sAdhu tathA gRhastha donoM ke liye anuSTheya haiN| jaise dravyapUjA ke anantara stutivandanarUpa bhAvapUjA gRhastha karatA hai usI prakAra bhAvastatra ke adhikArI sAdhu ko bhI anumodanA rUpa meM dravstava ke anuSThAna kA adhikAra hai| arthAt gRhastha ke dvArA zrAcarita dravyastava - dravyapUjA kI anumodanA sAdhu ke liye iSTa atha ca vihita hai / isa kathana se pUjAvidhi ko zrIharibhadrasUri ke vacanoM meM jo zAstrIya mahattva prApta hotA hai usakI kalpanA sahaja hI meM kI jA sakatI hai| sAdhu ke liye anamodana rUpa se dravyastatra kA vidhAna karate hue zrIharibhadrasUri ne usakA zAstrIya samarthana isa prakAra kiyA hai- * tatammi vaMdAe pUyaNasakkAraheu ussaggo / to va huddaTho, te puraNadavvatthayasarUve // AcArya kahate haiM ki caityavandana nAma ke zAstra meM arthAt Avazyaka sUtragata 4" savvaloe arihaMtaceiyANaM karemi kAussaggaM vaMdaNabattiyAe pUyaNa - vattiyAe sakAravattiyAe sammAraNavattiyAe " ityAdi pATha se arhaccaityoM ke pUjana aura satkAra ke nimitta tIrthakara pratimAoM kI pUjA aura satkRti ke liye yati ko tvAt / kiM bidhenetyAha nirvANaM nirvRttimicchatA, nirvANavyatiriktasya phalasyopAyAntareNApi sulabhatvAt / tasmAddhetoH jinAnAmarhatAM pUjA-arcanaM kartavyA vidheyA apramattena - apramAdavatA pramAdaparihAreNeti yAvat / ( abhayadevasUri ) bhAvArtha - nirvANa kI icchA rakhanavAle gRhastha ko pramAda kA parityAga karake sUtrokta vidhi ke anusAra jinendradevoM kA pUjana arcana karanA cAhiye / yahAM para sUtroktavidhi se, sambhavata: rAjapraznIya sUtrokta pUjAvidhi hI abhipreta honI cAhiye, kAraNa ki vahIM para hI vizeSa rUpa se pUjA vidhi kA prakAra varNita huA hai / 1. davvatthayabhAvatthayarUvaM eyamiya hoti daTThavvaM / praNoNasa maNubiddhaM Nicchayato bhaNiya visayaMtu // ( paMcA. 6 / 27 ) 2. " jaiNo vi hu davvatthayabhedo aNumoyaNeNa athiti / evaM ca ettha NeyaM iya suddhaM taMtajuttIe " ( paMcA. 6 28 ) ( chA. yaterapi khalu dravyastavabheda: anumodanena asti iti / etacca bhatra jJeyaM anayA zuddhaM taMtrayuktyA / ) arthAt -- bhAvastava meM ArUDha honevAle sAdhu ko bhI anumodana rUpa se dravyastava kA adhikAra zAstrasammata hai-----( yaterapi bhAvastavArUDhasAdhorapi, na kevalaM gRhiNa eva, dravyasta vabhedo- dravyastavavizeSaH, anumodanenajina pUjAdidarzanajanitapramodaprazaMsAdilakSaNayA'numatyA asti - vidyate xxx taMtrayuktyA zAstragarbhopapattyA " ( zrI abhayadevasUri ) 3. taMtre vandanAyAM pUjanasatkAra he turutsargaH / yaterapi khalu nirdiSTaH tau punaH dravyastavasvarUpau // 6 / 26 || 4. sarvaloke aIccaityAnAM karomi kAyotsarga vandanapratyayaM, pUjanapratyayaM satkArapratyayaM saMmAnapratyayam // Page #486 -------------------------------------------------------------------------- ________________ jinapratimA aura jainAcArya 81 bhI-bhAvastavArUDha sAdhu ko bhI kAyotsarga karane kA nirdeza zrItIrthakarAdi ne kiyA hai| pUjanasatkAra ye donoM dravyastaba-dravyapUjA rUpa hI haiN| zrIharibhadrasUri aAgamaviruddha yA AgamabAhya kisI bhI bAta ko svIkAra nahIM krte| jo zrAcAra zAstra bidhiniSpanna nahIM, vaha agara tIrthoddezaka bhI ho to bhI prAcArya ko vaha mAnya nhiiN| Apa likhate haiM 5" samitipavittIsavvA, ANAvajjha tti bhavaphalA ceva" titthagaruddeseNavi Na tattatro sA taduddesA" (paMcA. 8 / 13) bhAvArtha-apanI buddhikalpita, zAstrAjJA se bAhara kI jo bhI pravRtti hai vaha saba bhavaphalAarthAt saMsAra kI janmamaraNaparamparA ko bar3hAnevAlI hai, isa prakAra kI AjJAbAhyapravRtti agara tIrthakarabhakti mUlaka bhI ho to bhI vaha svIkAra karane yogya nahIM, aura vastutaH usameM tIrthakara bhaktikA uddeza hotA hI nhiiN| isa ullekha se prAcArya haribhadrasUri kI aAgamaniSThA kA anumAna bar3I sugamatA se kiyA jA sakatA hai| ve aAgamaviruddha kisI bhI pravRtti ke samarthaka nahIM haiM / isa para se unake granthoM meM upalabdha honevAle pUjAvidhAyaka ullekhoM kA AgamamUlaka honA bhI anAyAsa hI pramANita ho jAtA hai / vAcaka zrIumAsvAti se lekara zrIharibhadrasUri taka ke prAcAryoM ne jina pratimA ke sambandha meM jo vicAra pradarzita kiye haiM unakA hamane ati saMkSepa se digdarzana karA diyA hai / zrIharibhadrasUri ne to isa viSaya meM bahuta kucha likhA hai, jo ki vistAra bhaya se yahAM para ullekha nahIM kiyA gyaa| jaina paramparA ke ina saMbhAvita prAcAryoM ne jina pratimA ko jitanA AdaraNIya sthAna diyA hai usapara dRSTipAta karate hue jinApratimA kI zAstrIyatA aura pUjyatA meM sandeha ko koI avakAza nahIM rahatA // agara vaise vicAra kiyA jAve to bhagavAna mahAbIra se lekara bikrama kI solavI prAtAbdI se pUrva taka jaina paramparA meM jitane bhI viziSTa aura sAdhAraNa AcArya hue haiM uname se kisIne bhI jinapratimA ke viruddha kucha likhA ho aisA hamAre dekhane meM nahIM AyA aura viparIta isake paramparA ke suprasiddha prAcAryoM ne isako kahAM taka upAdeya batalAyA hai yaha Upara diye gaye udAharaNoM se spaSTa hI hai| 1 svamatipravRttiH sarvA AzAvAti bhavaphalA caiva / tIrthakaroddezenApi na tattvataH sA taduddezA // SON PRONME / MES Page #487 -------------------------------------------------------------------------- ________________ tiruvalluvara tathA unakA amara graMtha tirukkurala paM. mahendrakumAra jaina, nyAyazAstrI vartamAna kAla meM jisa prAMta ko hama tamilanADu ke nAma se pukArate haiM usameM mukhyataH kAverI nadI ke aAsapAsa kA pradeza sammilita hai| usake eka ora zrAndhra, eka ora karnATaka aura usase saTA huzrA malAgAra yA kerala prAMta hai| isa pradeza kI mUla saMskRti dravir3a hai| isakI purAtanatA ke saMbaMdha meM anumAna lagAnA kaThina hai| yaha Arya logoM ke hiMdustAna meM Ane ke bahuta pahale se pracalita thii| dravir3a saMskRti kI taraha isa pradeza kI mukhya bhASA tamila bhI saMskRta kI taraha bahuta purAnI hai| san IsvI se bahuta pahale tamila bhASA meM aneka graMthoM kI racanA ho cukI thii| phira bhI daNDakAraNya ke usa pAra kI marAThI, gujarAtI, baMgAlI aura hiMdI Adi bhASAoM kI taraha tamila bhASA kA saMskRta ke sAtha koI saMbaMdha nahIM hai| bhAratavarSa meM saMskRta se sarvathA alipta rahakara apanA svataMtra rUpa se vikAsa karanevAlI yadi koI bhASA hai to vaha hai tmil| tamila ke atirikta telugu, kannar3a, malayAlama Adi bhASAoM meM saMskRta ke 50 pratizata zabda haiM, paraMtu tamila bhASA meM yaha khicar3I nahIM hone paaii| Andhra loga apane deza ko Andhra deza yA aAndhra sImA kahate haiN| 'sImA,' 'deza' Adi zabda saMskRta ke haiM, paraMtu tamilanADu meM prayukta 'nADu' zabda deza ke artha meM prayukta hai, jo ki Aryetara bhASA kA sUcaka hai| tamila meM saMskRta ke zabda bahuta kama haiN| usameM vividha arthoM ko prakaTa karanevAle apane svataMtra zabda haiN| duSTa rAjA aura acchA rAjA zrAdi ke lie koDaMgola mannana alaga zeMgola mannana jaise alaga svataMtra zabda-koza aura svataMtra vAkyavinyAsa hai| usakI racanA tathA sAja-sajjA svAvalaMbana ke AdhAra para sthita hai jo saMskRta jitanI hI purAnI hai| prAcIna tamila vAGmaya tIna bhAgoM meM vibhAjita hai| saMgIta, nATya aura saahity| sAhitya kI taraha saMgIta aura nATyakalA para bhI isa prAMta meM aneka graMthoM kI racanA huI hai| cidaMbaram ke naTarAja ke bhavya maMdiravAle prAMta meM aise graMthoM kI racanA honA sahaja thaa| nRtyakalA bhI apanI carama sImA para pahu~cI huI thii| dUsare prAMtoM meM aprApya yahA~ hajAra hajAra tAroMvAle taMtuvAdya the aura unase sumadhura saMgIta kI taraMgeM taraMgita hotI rahatI thiiN| ina tIna prakAra ke vibhAjana ke atirikta sAhitya meM eka anya prakAra kA vibhAga hotA thA--prema vAkAya aura premavihIna vaangmy| sAhitya ke ina tInoM vibhAgoM ke unake anukUla bhinna bhinna byAkaraNa bhI hote the| tamila kA yaha purAtana vAGmaya TIkA yA bhASya ke binA samajha meM nahIM aataa| jisa prakAra prAcIna saMskRta aura prAkRta ke graMthoM para TIkA, bhASya, cUrNi, vivaraNa, TippaNI aura samAlocanA Adi haiM usI prakAra tAmila ke graMthoM para bhI haiN| prAcIna tamila vAGmaya ko samRddha karane meM jaina AcAryoM kA bahuta bar3A hAtha hai| unhoMne san IsvI se pahale hI yahA~ kI bhUmi ke sAtha zrAtmasAt hokara tamila sAhitya kI bhI zrIvRddhi karanA prAraMbha kara diyA thaa| unhoMne zramaNa saMskRti ke pracAra ke sAtha tamila sAhitya ko zreSTha mahAkAvya, koza aura vyAkaraNa aAdi graMtha diye| IsvI san ke pahale prathama saMgha kAla meM tamila sAhitya kI jo racanA huI vaha kAla kavalita ho gaI usake bAda jo sAhitya bacA hai usameM tamila ke zreSTha kavi, vaiyAkaraNakAra tathA koza-nirmAtA jaina zrAcArya hI haiN| jaina zrAcAryoM dvArA IsI kI sAtavIM-AThavIM zatI taka tamila sAhitya kI bahuta sevA kI gii| usake bAda tamilanADu meM niraMtara avirata yuddha calatA rhaa| usa yuddha kI jvAlA meM tamila sAhitya kA 82 Page #488 -------------------------------------------------------------------------- ________________ 3 tirakanyubara samAjamA pramara preya simAkurala bahuta kucha bhAga maya ho gyaa| jaina sAhitya kI hI isase sarvAdhika hAni huii| usake bAda bauddha sAhitya kA maMdara mAtA hai| tamila sAhitya ke saMgama kAla kA kurala nAmaka eka utkRSTa kAvya hai jo dakSiNa bhArata meM tamila veda ke nAma se prasiddha hai| usake racayitA tiruvalluvara nAmaka eka saMta the| pahale pratyeka dharmavAle ise apanA dharmagrantha siddha karane meM gaurava mAnate the| paraMtu aba aneka sAhityika pramANa isa bAta ke mile haiM ki isa graMtha ke racayitA jaina setahI hai| nIlakezI kI aukA meM ise spaSTa rUpa se jaina zAstra kahA gayA hai| zilaNadhikAram aura masimekhale ina do graMthoM meM bhI jo dUsarI zatI meM likhe gaye the, isakA jaina graMtha rUpa se ullekha hai bavi ina tInoM graMthoM ke svAmilAyoM meM apanI pramANa ghudhi ke lie kurala ke yatra tatra sAla se adhika padya uddhRta kiye hai| zilappaSivAram aura maNimekhale meM kurata kI 55 kavitAe~ ujata kI gayI haiN| jIvaka ciMtAmaNi meM bhI kurala kA ullekha hai| isake atirikta kaI jaina prAcAryoM ne isa para apanI TIkAe~ likhI haiN| kurala nAmaka isa alaukika metha kA svapitA tivApara madrAsa ke samIpa mailApUra kA nivAsI thaa| vahA~ pahale bhagavAna meminAbha kA eka bahuta bar3A maMdira thaa| use girAkara pahata-sI zatAbdiyoM pahale kapAlezvara kA maMdira banA diyA gayA hai| tiruvalluvara kA mAlya-mAla kaise bItA isa saMbaMdha meM koI pramANa nahIM miltaa| para usane zAdI avazya kI thii| usakI strI sAdhvI tathA patiparAyaNA thii| isalie usakA vaivAhika jIvana atyaMta sukhamaya thaa| pati kA zabda usake lie Izvara kI zAjJA ke samAna thaa| eka bAra jaba kisI sAdhu me tiruvalluvara ke isa sukhI gRhastha jIvana ke bAre meM sunA tara yaha usake pAsa Akara pUchane lagA-'yadi Apa grahasthAzrama ko acchA kara deM to maiM vaivAhika baMdhana meM baMdhane ke lie taiyAra huuN|' bhalA tiruvalluvara isakA hA yA nA meM kaise uttara detA? yaha to use apane jIvana kI anubhUtiyA~ hI batA sakatA thaa| isalie usane usa sAdhu ko apane jIvana ke anubhava batAne ke lie kucha dinoM taka apane yahA~ roka liyaa| vaha vairAgI bhI vahA~ raha gyaa| eka dina tiruvalluvara ne apanI patnI ko muTThIbhara nAkhUna aura lohe ke Tukar3oM kA bhAta pakAne ke lie khaa| unakI patnI vAsukI ne kisI prakAra kI zaMkA-kuzaMkA ke binA una cIjoM ko cUlhe para car3hA diyA aura usane unheM pakAne kA prayAsa kiyaa| kisI anya dina vaha sAdhu aura tiruvalluvara sAtha-sAtha khAne baiThe the| vAsukI pAsa hI kue~ se pAnI khIMca rahI thii| parasA huaA bhAta ThaMDA thA, phira bhI 'arI zro! dekho to, bhAta kitanA garma hai| chUte hI merA hAtha jala gyaa|' isa prakAra tiruvalluvara cillaayaa| becArI sAdhvI patnI tiruvalluvara kI isa cillAhaTa ko suna zrAdhe meM laTakatI huI gAgara vaisI hI chor3a daur3atI huI khAkara thAlI para paMkhA jhalane lgii| eka dina madhyAhnakAla meM tiruvalluvara apane kara ve para kapar3A buna rahA thaa| ekAeka usane apanI patnI se kahA---'dekho to bahuta aMdherA ho gayA hai, abhI jaldI dIyA jalAkara lA, mujhe ina dhAgoM ko jor3anA hai|' koI dUsarI hotI to bhara dupaharI meM pati kI isa aAjJA ko suna usakI buddhi ke saMbaMdha meM kucha vicAra krtii| saMbhavataH use pAgala mAna baitthtii| paraMtu vAsukI ke mana meM isa prakAra kI dhuMdhalI kalpanA taka nahIM paaii| vaha jaldI hI dIpaka jalAkara laaii| ina saba bAtoM ko dekha sAdhu samajha gayA ki jaba taka pati-patnI meM pUrNa ekatA rahatI hai, leza mAtra bhI saMdeha nahIM rahatA tabhI taka vivAhita jIvana sukha kA sAgara hai| ina saba ghaTanAoM ko dekha vaha sAdhu bolA--"maiM Apake sukhI vivAhita jIvana kA marma samajha gayA huuN|' isanA kaha vaha vahA~ se calA gyaa| paraMtu gArhasthya-jIvana ke isa sukha kA anubhava vaha apane jIvana ke aMtima kAla taka nahIM kara skaa| bIca hI meM usakI patnI kA dehAMta ho gyaa| usakI mRtyu se use atyaMta duHkha huaaa| vaha apanI patnI ke Page #489 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha saMbaMdha meM kahatA hai : 'zro snehamayI, tuma mere lie susvAdu bhojana banAtI thii| merI zrAjJA kA tumane sada pAlana kiyaa| tuma mere pA~voM ko roja dabAtI aura mere sone ke bAda sotI thI, mere uThane ke bAda uThatI thii| tumhAre pAsa kapaTa nahIM thaa| tumhArA svabhAva suMdara aura sarala thaa| paraMtu aAja tuma mujhe chor3akara jA rahI ho| aba kyA kabhI merI ina A~khoM ko ArAma se nIMda AyegI?' patnI ke dehAMta ke bAda tiruvalluvara ne vairAgya dhAraNakara dIkSA le lI aura aMta samaya taka saMsAra ko upadeza dete hue svargavAsI hue| kurala kI racanA kara tiruvalluvara ne saMsAra ko apanI ora se eka amUlya bheMTa dii| isakA anuvAda saMsAra kI prAyaH saba bhASAoM meM ho cukA hai| isa bAta kA maiM pahale hI ullekha kara cukA hU~ ki jaina saMta kI isa racanA ko tamilabhASAbhASI tamila veda kahate haiN| kurala ke kula tIna bhAga haiN| pahale meM dharma, dUsare meM artha aura tIsare meM kaam| isa prakAra caturvidha puruSArthoM meM se prathama tIna kA hI isa graMtha meM kAvyapUrNa varNana kiyA gayA hai| kurala ke ina tIna bhAgoM meM kula 133 adhyAya haiN| pratyeka adhyAya meM 10 padya haiN| kula 1330 padya haiN| pratyeka kavitA meM do caraNa haiN| ye choTe choTe padya gaMbhIra tathA vizAla arthoM se paripUrNa haiN| isa kAvya meM eka prakAra kI asImatA, udAratA aura sahRdayatA hai| aMtima ke prema saMbaMdhI prakaraNoM meM azlIlatA kA nAmonizAna nhiiN| saMsAra ke zreSTha graMthoM meM azlIlatA kI chAyA se rahita zuddha prema-tattva kA varNana karanevAlA kevala akelA yahI graMtha hai| isa graMtha meM prathama bhAga ko prAraMbha karane ke pUrva maMgalAcaraNa ke rUpa meM cAra paricchedoM meM Izvara kI stuti kI gayI hai| stuti karate samaya graMthakAra ne jaina paraMparA meM anekAMta dRSTi kA avalaMbana lekara saba dharmoM kA samanvaya karanevAle siddhasena divAkara, haribhadrasUri, hemacaMdrAcArya aura zrAnaMdadhana kI paripATI apanAI hai| use par3hane para vaha kucha sthaloM para paramAtmA ko lAgU hotA hai aura kucha sthaloM para RSabhadeva, siddha. mahAvIra zrAdi tIrthakara aura vizva ke anya patha-pradarzakoM ko lAgU hotA hai| isalie bauddha, jaina, zaiva, vaiSNava Adi saba tiruvalluvara ko apane apane saMpradAya kA mAnate haiN| IsAI loga bhI kahate haiM ki kurala para bAIbala ke vicAroM kI chAyA hai / lekina maMgalAcaraNa ko par3hane se spaSTa jJAta hotA hai ki tiruvalluvara jaina hI the / udAharaNa ke lie maiM yahA~ maMgalAcaraNa ke prathama adhyAya ko avikala uddhata akara mudala eSuttallAm zrAdi bhagavan mudaTre ulaku akAra sabhI akSaroM kA mUla hai| isI taraha jagata kA mUla vahI zrAdi bhagavAn hai| kadanAlAya payanaeNnkoLa vAlakhin naTAL taoNLA ara eNnin / zAstrajJa athavA bahuzruta hone se kyA (phala) huaA, (agara) cinmaya yA kevalajJAnasaMpanna (bhagavAna) kI pada-vaMdanA na kii| malarmiza ehinAn mANaDi zendAra nilamiza nIDuvAL vAr // jo bhaktoM ke hRdayakamala meM nivAsa karanevAle ke mahanIya caraNoM ke pUjaka haiN| ve paramadhAma meM amara rheNge| Page #490 -------------------------------------------------------------------------- ________________ tiruvalluvara tathA unakA amara graMtha tirukkurala veNDudal veNDAmai ilAn aDi zerndAkrku yANDum iDumbai ila // rAgadveSarahita (Izvara) ke caraNoM meM zaraNa pAnevAle bhaktoM ko tridoSa (mAnasika, vAcika aura kAyika) nahIM lgte| iruL zeriruvinaiyum zerA iraivan paoNruLa zer pukaL purindAr mATu // zubha phala aura azubha phala donoM mithyAtva aura ajJAnarUpI aMdhakAra ke mUla haiN| jo sarvarakSaka ke satya prakAza yA satyakIrti ke abhilASI haiM unake pAsa donoM karmaphala nahIM phttkte| paoNri vAyiL aindavittAn paoNy tIraoNLukka naeNri nirAra nIDu vALavAra / / paMcendriyanigrahI tathA asatyarahita ke niyamoM para calanevAle amara banate haiN| tanakuvamai illAdAn tAL zendArakallAla manakavallai maattrlridu|| nirupama (Izvara) ke caraNa sevakoM ko chor3a itara janoM dvArA mAnasika ciMtA dUra honA kaThina hai| aravALi andaNan tAL zerandAkallAl piravALi niindlridu|| dharmasamudra athavA dharmasvarUpa aura dayAnidhi ke caraNasevakoM ko chor3a anya loga itara (arthakAmarUpI) samudroM ko tairakara pAra na pahu~ca sakate haiN| koLil poriyira guNamilave ee guNattAn tALa vaNaGgAttale // jisa taraha guNarahita indriya niSphala hai, usI taraha aSTaguNavAle (anaMtajJAna anaMtadarzana zrAdi aSTaguNayukta siddha bhagavAna) kI vaMdanA na karanevAlA sira bhI niSphala hai| pip iperuGgADal nonduvar nIndAra iraivanaDi zerAdAra // sarvarakSaka (Izvara) ke caraNasevI yaha bhavamahAsAgara tira jAte haiM; dusare nhiiN| pAThaka dekheMge ki Upara ke maMgalAcaraNa meM Adi bhagavAn , kevalajJAnasaMpanna, mithyAtva, paMcendriyanigrahI, rAgadveSarahita aura aSTaguNayukta Adi zabda jaina paraMparA se hI saMbaMdha rakhate haiN| nirgrantha saMpradAya meM RSabhadeva zrAdideva yA zrAdi bhagavAn ke nAma se prasiddha haiM / prAyaH saba jainAcAryoM ne RSabhadeva kI Adi bhagavAna ke rUpa se hI stuti kI hai| jJAnAvaraNIya karma ke vilaya hone para jo saMpUrNa jJAna hotA hai use kevalajJAna kahate haiM Izvara ke lie isa zabda kA prayoga kevala jaina paraMparA meM hI hai| karma ke kAraNoM meM mithyAtva kA sabase pramukha sthAna hai / mithyAtva kA nAza hone para hI prANI guNavikAsa dvArA guNasthAna ke sopAnoM para ArohaNa : karatA hai / mumukSu ke lie jainaparaMparA meM paMcendriyoM para damana karane ke lie jagaha-jagaha bhArapUrvaka kahA gayA hai| isI prakAra Izvara ke lie jaina paraMparA meM vItarAga yA rAgadveSarahita ina donoM vizeSaNoM kA prayoga hotA Page #491 -------------------------------------------------------------------------- ________________ hai / siddhoM ke ATha guNa prasiddha haiN| jaina parapasa meM bATha karma mAne gApAra ghAtI aura cAra aghaatii| unameM cAra ghAtI karma hI vizeSa haiN| unake vilaya se aSTa ho kI prAti sevA hai| ve haiM-jJAnAvaraNIya, darzanAvaraNIya, mohanIya aura aNtraay| inameM kevala samAvaraNa ke kSaba se kevala khanA, kevala rasanmAvaraNa ke kSaya se kevaladarzana, paMcavidha aMtarAya ke kSaya se dAna, lAbha bhoga, upabhoga, vIrya Adi oNca labdhiyA~ aura mohanIya karma ke kSaya se samyaktva tathA cAritra kA AvirbhAva hotA hai| prati dina paMca namaskAra ke samaya siddhoM kI stuti karate hue ina ATha guNoM kA uccAraNa kiyA jAtA hai-anaMta jJAna, anaMtadarzana, kSAyika samyaktva, nirAbAdha, aTala, avagAhana, amUrta aura aguruldhu| kucha loga ATha guNoM kA artha yogiyoM kI aNimA, mahimA, laghimA, garimA zrAdi siddhiyoM karate haiN| para alimA zrAdi puraNa nahIM, ve yoga se prApta siddhiyA~ haiM / yogabhraSTa hone para the siddhiyA~ lupta ho sakatI hai| aisI paristhiti meM Izvara ko bhI vinazvara mAnanA pdd'egaa| isalie Izvara ke ATha gulsa cainaparaMparA meM sikhoM ke batAye huI ATha guNoM se atirikta nahIM ho sakate / tiruvalluvara ke bAda prAyaH saba jaina saMtoM ke isI prakAra kI vyApaka bhAvanA apanAkara stuti kI hai| jaina paraMparA meM cAra AzramoM meM se jisa prakAra sirpha sammAra aura acamAra dharma kI hI carcA hai, usI prakAra tiruvalluvara ne dharma prakaraNa meM gRhastha dharma aura yati dharma kA hI varNana kiyA hai| dharma zIrSaka prathama khaMDa meM sAgAra dharma arthAt gRhastha jIvanAtmaka uttama patnI, uttama pitA, uttama prativAsI tathA uttama manuSya banane ke lie jitane guNa Avazyaka haiM unakI zikSA 16 adhyAyoM meM dI gayI hai aura aMta ke 24 veM pariccheda meM batAyA gayA hai ki yaza kI AkAMkSA se manuSya kaise acche kAma meM pravRtta ho sakate haiN| sAgAra dharma ke bAda anagAra dharma arthAt tapasviyoM ke guNoM kA vivecana 13 adhyAyoM meM kiyA gayA hai| isa khaMDa ke aMtima aMDatIsaveM pariccheda meM bhAgya kA vivecana hai| 'kurala' ke pahale aMza dharma kI vizeSatA yaha hai ki usameM manuSya jIvana ke saMbaMdha meM AzApUrNa bhASa vyakta kiyA gayA hai| manuSya jIvana kI sehatA batalAte hue kavi likhA hai--'manuSya jIvana kA sarvazreSTha vara hai susammAnita pavitra gRha aura usake mahattva kI parAkASThA hai sukhazAlI sNtti|' kavi kA vAtsalya bhAva kaisA madhura hai ! vaha kahatA hai-'manuSya kI saccI saMpaci usakI saMtAdha hai| pitA kA putra ke prati saccA katevya yahI hai ki vaha use vidvAnoM kI pariSad meM sarva prathama sammAna ke yogya bjaave| putra kI rahana-sahana kaisI honI cAhie isake lie saba usake pitA se prazna kareM ki kisa puNya se Apako aisA putra prApta hunA hai| bAlakoM ke sparza se paramAnaMda ke sukha kI prApti hote hai aura unakI bolI se kAnoM kI tRpti| jisane bAlaka kI tutalAtI bolI nahIM sunI, kyA vaha kaha sakatA hai ki bAMsurI madhura tathA sitAra surIlI hai|' isake Age vaha likhatA hai-'sarva bhUtoM ke prati dagA aura atithi satkAra ye donoM manuSya ke pradhAna kartavya haiM aura madhura saMbhASaNa hai usakA zrAbhUSaNa kRtakSanA, nyAya-vidhatA Atma-saMyaka, khamA, dAna tathA paropakAra usake amUlya guNa haiN| kiMtu paradArarati, IrSyA lojha vRthA bhASaNa, aniSTa ciMtA ityAdi usake ati bhayAnaka dUSaNa haiN|' ___ prANI mAtra jise mRtyu kahate haiM yaha vo kevala bIca ke zarIra kA vidhAna hai| zarIra ke mAsa se mImAtmA kA abasAna nahIM hotaa| pArtamAnika jIvana ke bAda usakA bhaviSyat jIpama bhI anulAta rahatA hai| apanI saMtati ko yogya banAne taka rahasya apane sAdhu zrIcaraNa ke phalasvarUpa guNasthAna ke aneka sopAna atikramaNa kara DAlatA hai| kucha U~ce sthAna para pahu~cane ke kAraNa vaha aba apane sAmane sAdhu jIvana ke uccatara kSetra ko phailA huzrI dekhatA hai aura usa kSetra ke upayukta banane ke lie vaha svayaM apane Page #492 -------------------------------------------------------------------------- ________________ tiruvaralubara tathA usakA amara graMtha vikAkurala zrApa para kaThora niyaMtraNa rakhatA hai| usake lie vaha aba sarva prAliyoM ke prati davA, nirAmiSa bhojanA, grAmanigraha, dhyAna tathA yogya kA ambAsa aura isa praNAlI dvArA AdhyAtmika ala khathA dRSTi zakti prAvara daMbha, asatya, krodha, hiMsA, parapIr3ana ityAdi se parAGmukha hokara apane mana ko vizuddha mAtA hai| isa prakAra ke niyaMtraNa se mithyAtva ke aneka stara apane pApa naSTa ho jAte haiM aura sAdhu kI antabyoti vikasita ho jAtI hai| vaha apane aMtara meM anubhava karatA hai ki yaha paridRzyamAna jagata svapnavat hai-Aja hai, kala antarhita ho jaaygaa| isa kAraNa se sAMsArika vastuoM ke prati usakI jo Asakti hotI hai vaha dUra ho jAtI hai aura usake manazcakSu ke sAmane satya kI yathArtha mUrti prakAzita hotI hai| kiMtu phira bhI sUkSma vAsanA (lobha) usakA piMDa nahIM chodd'tii| vaha nAnA raMgoM meM, nAnA prAkRtiyoM meM prANiyoM ko dhokhA detI rahatI hai| bar3e bar3e dhArmika bhI usake paMje se chUTakAra nahIM paate| aura jaba taka usakA saMpUrNa vilaya nahIM hotA taba taka AtmA pUrNa aAnaMda kI adhikAriNI nahIM ho sktii| isI lie isa aMka kA upasaMhAra karate kavi ne likhA hai-'vAsanA kabhI tRpta nahIM hotI, kiMtu yadi koI vyakti vAsanA kA tyAga karane ke lie samartha ho jAya to vaha tatkAla hI saMpUrNatA prApta kara lesa hai|' isa prakaraNa ke aMta meM kavi ne karma kA o varNana kiyA hai vaha jaina paraMparA kA khAsa vicAra hai-bAhI meM karma ke kAraNa kucha saMcita yA avyakta zaktiyA~ rahatI haiM, jo upayukta uttejana prApta kara vyaka ho jAtI haiN| ye saMcita pravRttiyA~ jIva ko bhale-bure kAma karane kI ora pravRtta karatI haiN| janma-janmAntaroM meM jitane bhale-bure kAma kiye, bhalI-burI ciMtAoM ko mana meM sthAna diyA, aura isa janma meM vaha jitane kAmoM tathA jivanI ciMtAoM se yukta hotA hai, unakI eka samaSTi banakara kucha avyakta rUpa meM rahatI hai, aura kucha vyakta rUpa meM pariNata hotI huI udIyamAna hotI rahatI hai| isa jIvana ke aMta meM jitanA karmaphala adhyakta rahatA hai, usI ko vaha bhaviSyat jIvana meM apane sAtha le jAtA hai, aura yahI usake usa jIvana kA pArandhra yA prAktana karmaphala athavA bhAgya kahalAtA hai| isa pariccheda kA sAra yahI hai ki karma hI pradhAna hai aura karma ke hAtha se bacanA asaMbhava hai| khatAIsaveM adhyAya meM karma kA vilaya karane ke lie Apa ke prabhAva kA varNana kiyA gayA hai| kRcchasAdhana arthAt brAjha aura prAntarika khapa se karma baMdhana zithila jhe jAte haiM aura manuSya apane Apako mukta kara sakatA hai| aMta ke tirasaThaveM pariccheda meM kaha gayA hai ki manuSya dRDha saMkalpa ke dvArA maMda bhAgya para vijaya prApta kara sakatA hai| prathama adhyAva ke bAda dvitIya adhyAya meM dUsare puruSArtha artha kA varNana hai| isa khaMDa meM khanA aura usakI yogyatA, maMtrI kI niyukti, senA, jAsUsa, mitra kI pahacAna, citra kA mahattva, atyAcAra kA pariNAma, zatru se sAvadhAna ina bharicchedoM ke bAda kRSi, bhikArI, dAna, yaza Adi viSayoM kA varNana choTe choTe prakaraNoM meM kiyA gayA hai| prakA raMjana karanevAlA, catura aura dabAvAn rAmA, sacamI aura khetI meM pravINa loga, dhIrasa, bIratA, sAhasa Adi guNa isa satra kA varNana isa khaMDa meM hai| kurala ke tRtIya kAma khaMDa meM kisI viziSTa praNayI yugala kI prema-gAthA hai| isameM nAyaka-nAyikA ke prathama sAkSAtkAra se lekara aMtima mikhAna taka kA varNana ar3e nipugNa DhaMga se kiyA gayA hai| isa khaMDa kA prAraMbha bar3e vicitra DhaMga se kiyA gayA hai| pahale eka ramya udyAna meM mAnaka ke sAmane nAvikA par3a jAtI hai| donoM kI cAra A~kheM hote hI paraspara eka dUsare ke prati prema kA saMcAra jhetA hai| suvasI kA khAvakhya, yukta vizAlA deca, kArakhoM kI citabana, unnata urusthakha, yuvaka ko pAgala banA dete haiN| isake bAda eka do bAra yubatI usa sudhaka ke sAmane aura AI, para pratyeka bAra usane apane bhAvoM ko chipAkara usake prati apanI rUci basAI, isa para nAyaka kahatA hai-'vaha mujhe jAnane nahIM detI ki usane mujhe dekhA hai kiMtu aba sAmAnya Ti se Page #493 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha dekhakara na dekhane kA bahAnA karatI hai taba mujhe aisA jAna par3atA hai ki vastutaH usake hRdaya meM mujhe dekhakara AnaMda lahare mAratA hai| vaha Upara Upara se virakti kA pradarzana karatI hai, kiMtu hRdaya meM gahana prema kA poSaNa karatI hai|' bAda meM apane premI ke anunayapUrNa mu~ha ko dekhakara vaha bhI dravIbhUta ho uThatI hai aura aMta meM vaha apanI A~khoM dvArA vivAha kI sammati bhI de detI hai| phira una donoM kA gopanIya vivAha ho jAtA hai| gopanIya vivAha ho jAne para bhI yaha ghaTanA donoM ke mAtA-pitA se gusa rAkhI gyii| donoM kisI aise prasaMga kI pratIkSA meM rahe jisase ki binA kisI kaThinAI ke donoM ke mAtA-pitA paraspara milane kI anumatI de deM, paraMtu bahuta samaya taka vaha zubha prasaMga nahIM aayaa| aMta meM yaha premI usa samaya tamila deza meM pracalita eka barbara upAya kI zaraNa letA hai| vaha DaMbala sahita kucha tAla ke patte kATakara eka gahara banAtA aura usa para ghor3e para savAra hone kI taraha baiThatA hai| usI avasthA meM usake kucha mitra prema-saMgIta gAte hue use gA~va ke bhItara Dhokara le jAte haiN| eka ora becArA yuvaka nukIle tAr3apatroM para chaTapaTAtA rahatA hai, dUsarI aora gA~va ke aneka bAlaka aura yuvaka usa premI yuvaka ko cAroM ora se gherakara aneka prakAra ke vAkbANoM se usake hRdaya ko chidate rahate haiN| bIca bIca meM usakI praNayinI kA bhI nAma liyA jAtA hai| aMta meM apakIrti ke Dara se premikA ke mAtA-pitA usa premI ke sAtha apanI lar3akI kA vivAha kara dete haiN| __kucha samaya taka navIna daMpati ko paraspara ke madhumaya sAhacarya meM rahane kA saubhAgya prApta hotA hai| thor3e hI samaya taka ve aAnaMdopabhoga karate haiM ki itane hI meM nirAnaMda kI kAlI ghaTA unake prema ke nabhomaMDala ko ghera letI hai| rAjA kI ora se yuvaka ke pAsa zIghra hI yuddha meM sammilita hone ke lie bulAhaTa aAtI hai| isa arucikara ghaTanA se thor3I dera ke lie donoM vicalita ho uThate haiN| yuddha meM jAne kI AjJA mAMgane para yuvatI kahatI hai--mujhe chor3a kara jAne para merI mRtyu nizcita hai, yadi alaga hone kI bAta ke atirikta kucha kahanA ho to kho| isake sivAya yadi jaldI lauTane kI bAta kahanA cAhate ho to vaha bhI use hI kaho jo taba taka jIvita rahane kI aAzA rakhatI ho|' yuvatI dvArA itanA anunaya-vinaya kiyA jAne para bhI yuvaka vidAI kI prArthanA karake cala detA hai| isake bAda taruNI kI dAruNa viraha-yAtanA kA varNana gyAraha paricchedoM meM kiyA gayA hai| viyogAvasthA meM vaha apane udgAra isa prakAra prakaTa karatI hai-'maiM zrAja taka jItI hU~, kevala unake pratyAgamana kI AzA se| zIghra unake Ane kI ciMtA se merA hRdaya adhIra ho uThatA hai| maiM aharniza yahI kAmanA karatI hU~ unakI rUpa-sudhA-pAna kara mere upoSita netra tRpta ho jaayN| mere zIrNa bAhu kI vivarNatA dUra ho jaay| agni meM ghRta ke samAna jisakA citta prema ke uttApa se pighala gayA hai, kyA vaha priyatama ke sAtha vivAda kara sakatI hai?' udhara yuddha-sthala meM nAyaka bhI ghara lauTane ke lie chaTapaTAtA hai| vaha tatkAla ur3akara ghara pahu~canA cAhatA hai| apane viyoga meM patnI kI dazA kI kalpanA kara vaha kAtara aura bhayabhIta ho uThatA hai| vaha mana hI mana kahatA hai-'mere pahu~cane ke pahale hI yadi usakA kusuma pallava hRdaya TUTa gayA to ghara pahu~cane se kyA lAbha?' yuddha se lauTakara jaba usakA hRdaya-devatA ghara pahu~catA hai, taba premikA daur3akara usake sAmane nahIM shraatii| vaha mAna karake baiTha jAtI hai / pA~ca paricchedoM meM kavi ne pAThakoM ko mAna ke lIlA-mAdhurya kA zrAsvAdana karAyA hai| ina paricchedoM ko par3hane para eka ekAMkI ko par3hane kA AnaMda prApta hotA hai| rasaparipAka ke lie eka tRtIya vyakti kI sRSTi kI gayI hai-vaha hai nAyikA kI skhii| jise saMbodhana kara nAyaka tathA nAyikA apane apane manobhAva vyakta karate haiM aura sakhI AvazyakatAnusAra bIca bIca meM kucha kaha kara donoM meM sulaha karAtI hai| Page #494 -------------------------------------------------------------------------- ________________ tiruvalluvara tathA unakA amara graMtha tirukkurala sudu isa khaMDa meM eka patiparAyaNA sAdhvI ramaNI ke zuddha zrAcaraNa tathA pavitra hRdayodgAroM kA sajIva citra hai| isameM kahIM para saMyama, pragalbhatA, ucchRMkhalatA tathA apavitratA kI gaMdha taka nahIM / yaha prakaraNa pichale sAhityika graMthoM meM varNita avaidha parakIyA prema se kosoM dUra hai| donoM premI yugala kA varNana hone para bhI isameM azlIlatA kI chAyA taka nahIM dikhAyI detI / prAyaH dekhA jAtA hai ki aneka bAra upadeza vyartha hote haiM / upadezoM kI ina vyarthatA ko dekha kavi ne do premI yugala ke varNana dvArA zuddha prema-rAjya kA vAstavika svarUpa udghATita kiyA hai aura prema-vidhi ke yathocita nirvAha ke lie eka patha-pradarzaka pradarza yuvaka yuvatiyoM ke sAmane rakhA hai / pahale dharma-khaMDa meM satra jIvoM ke prati prema karanA, jIvadayA, hiMsA, mAMsabhakSaNatyAga Adi viSayoM kA suMdara varNana hai / prema kA varNana karatA huA kavi kahatA hai- 'prema kA dvAra baMda karanevAlI rukAvaTa kahA~ hai ? eka dUsare para prema karanevAloM kI A~khoM meM chalakanevAle A~sU unake hRdaya meM laharAnevAle prema sAgara ko prakaTa karate haiN| prema kI madhuratA cakhane ke lie hI yaha jIva apane Apako bAra-bAra isa hAr3a-mAMsa ke piMjar3e meM baMda kara letA hai|' dUsaroM ke hRdaya ko pIr3A na pahu~cAne kA upadeza karatA huA kavi kahatA hai' tumhAre eka zabda se yadi kisI dUsare vyakti ko dukha pahu~cA to tumhArI acchAI jalakara khAka ho jAyagI / ma se jalA huA jakhma bhara jAtA hai, paraMtu jihvA se jalI huI jagaha kabhI ThIka nahIM hotii| jaba do mIThe bola bolakara AsAnI se kAma hone kI saMbhAvanA hotI hai taba phira manuSya kyoM kaThora vANI kA upayoga karatA hai?' mitratA kA varNana karatA huA kavi kahatA hai- 'jisa prakAra kamara se baMdhA huA vastra havA se ur3ane lagate hI hamArA hAtha use saMbhAlane ke lie turaMta Age bar3hatA hai, usI prakAra mitra kI lajjA chipAne ke lie saccA mitra usa para pardA DAlatA hai|' duzmana ko kevala UparI vyavahAra se nahIM pahacAnA jA sakatA, yaha batAte hue kavi kahatA hai- 'tIra sIdhA dIkhatA hai paraMtu hatyA karatA hai| vINA Ter3hI rahatI hai paraMtu madhura saMgIta sunAtI hai|' isI prakAra eka yaha uddharaNa par3hiye - 'phUloM kI tAjagI se mAlUma hotA hai ki unheM kitanA pAnI diyA gayA hogA / usI bhA~ti manuSya ke vaibhava se aMdAja lagAyA jA sakatA hai ki usane kitanA parizrama kiyA hogA / " isa prakAra tiruvalluvara udAra vicAra, paristhityanukUla dRSTAMta aura rasapUrNa varNana karane meM prasiddha hai / tiruvalluvara ke Der3ha sau varSa bAda eka jaina kavi ne kurala ke saMbaMdha meM likhA hai 'kurala graMtha ke dohoM kI sImA meM asamartha bharA huA hai| mAnoM rAI ko khodakara usameM sapta siMdhu kI vizAlatA ko zrAddha kiyA gayA hai / ' tamila sAhitya kI mahAn saMta kavayitrI avvayAra usake bAre meM kahatI hai- ' jisa prakAra ghAsa ke patte para rahanevAle prosakaraNa meM gagana ko chUnevAle tAr3avRkSa kA pratibiMba hotA hai, usI bhA~ti kurala ke ina choTe padyoM meM mahAn artha bharA huA hai / ' aise thor3e se udAharaNa yahA~ diye jAte haiN| jisa A~kha meM madhuratA nahIM, vaha gar3adA hai| bar3e AdamiyoM kI lakSmI gA~va ke bIca caurAhe para phaloM se jhuke hue vRkSa kI taraha hotI hai / kevala haMsI kA nAma mitratA nahIM, hRdaya ko ha~sAnevAlI saccI prIti hI mitratA hai| jo dukha se duHkhI nahIM hotA vaha duHkha ko duHkhI karatA / jo kisAna bAra-bAra apane khetoM para nahIM jAtA usake kheta kelI jIvana bitAnevAlI patnI kI taraha usase nArAja ho jAte haiN| sirpha kisAna hI apane parizrama kI roTI khAtA hai| bAkI sArI duniyA dUsaroM ke upakAroM se dabI hai| dAnoM se paripUrNa bhuTToM kI chAyA meM ArAma karanevAle hare-bhare kheta jisa rAjya meM haiM usake Age dUsare rAjya ke sira jhuka jaayNge| merA peTa khAlI hai yaha zabda sunakara dharatI mAtA ha~satI hai / kurala ke dharma, artha aura kAma khaMDoM kA Upara jo digdarzana kiyA gayA hai vaha usakI kevala eka Page #495 -------------------------------------------------------------------------- ________________ hai. prAcArya vijayavarasamajUda smAraka maMca jhAMkI hai| eka choTe se lekha meM isa aMtha sla va saMpUrkha vivaraNa denA samaya nhiiN| isa aMcaratna meM mAlApura ke eka pratibhAsaMpana aspRzya julAhe ne manuSya ke naitika, pArivArika vAnasparika jIvana varNana kiyA vaha vizva-sAhitya meM advitIya hai| graMtha meM pratyeka deza ke mAnava-mana kI urmiyoM kA saMdana hai| saMkSepa meM sAdI rahana-sahana aura ucca vicArazakti isa graMtha kA dhyeya hai| isa kAnya ke choTe choTe para tamila prAMta ke choTe-bar3e hara eka kI jabAna para car3he hue haiN| eka ora isa graMtha meM zramaNa yA saMta saMskRti ke saMtoM ke upadezoM kI bhA~ti jIvanopayogI upadeza hai, dasarI ora vaha bhISma, cANakya aura vAtsyAyana ityAdi nIti vizAradoM ke sAtha eka Asana para baiThane yogya hai, tIsarI ora azvaghoSa, kAlidAsa aura siddhasena divAkara jaise vAgIzvaroM kI yogyatA kA bhAvapUrNa kalpanA sAmarthya isa kAvya meM hai| isa graMtha ko par3hakara mana meM yaha bhAvanA dRDhIbhUta ho jAtI hai ki sAdhutA, pauruSa, saMyama, kaSTapUrNa jIvana aura aAtma-gaurava se bar3ha kara isa duniyA meM aura koI guNa nahIM, inake vikAsa ke lie duSTatA tathA pApa kA parityAga karanA caahie| aba to tiruvalluvara kA yaha graMtha kevala tamilanADu kA hI nahIM, balki sAre vizva kA hai| kurala kI racanA kara tiruvalluvara ne vizva sAhitya ko eka amUlya saMpatti dI hai| KIROWWW AASASS Page #496 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya DaoN. umAkAnta premAnanda zAha, em. e., pIes. DI. zrI. sacadAsa gaNi kSamAzramaNakRta vRhatkalpabhASya' (vibhAga 1, pR. 73-74) meM nimnalikhita mAthA hai: sAgariyamappAhaNa, suvanna suyasissa khNslkkhenn| kahaNA sissAgamaNaM, dhUlIpujovamANaM ca // 236 // isa gAthA kI TIkA meM zrImalayagiri (vi0 saM0 1200 aAsapAsa) ne kAlakAcArya ke suvarNabhUmi meM jAne kI hakIkata vistAra se batalAI hai jisakA sArAMza yahA~ diyA jAtA hai| ujjayinI nagarI meM sUtrArtha ke jJAtA Arya kAlaka nAma ke prAcArya bar3e parivAra ke sAtha vicarate the| inhIM zrArya kAlaka kA praziSya, sUtrArtha ko jAnanevAlA sAgara (saMjJaka) zramaNa savarNabhUmi meM vihAra ka thaa| Arya kAlaka ne socA, mere ye ziSya jaba anuyoga ko sunate nahA~ taba maiM kaise inake bIca meM sthira raha sakU~ ? isase to yaha acchA hogA ki maiM vahA~ aU~ jahA~ anuyoga kA pracAra kara sakU~, aura mere the ziSya bhI piche se lajjita ho kara soca samajha paaeNge| aisA khayAla kara ke unhoMne zayyAtara ko kahA : maiM kisI taraha (ajJAta raha kara) anyatra jaauuN| jaba mere ziSya loga mere gamana ko suneMge taba tuma se prA kreNge| mayara, tuma inako kahanA nahIM aura jaba jyAdA taMga kareM taba tiraskArapUrvaka basAnA ki (tuma logoM se nirveda pA kara) suvarNabhUmi meM sAgara (zramaNa) kI ora gaye haiN| aisA zayyAtara ko samajhAkara rAtri ko jaba saba soye hue the taba ve (vihAra kara ke) suvarNabhUmi ko gye| vahA~ A kara unhoMne svayaM 'kheta' matalaba ki vRddha (sAdhu) haiM aisA bola kara sAgara ke gAcha meM praveza paayaa| taba yaha vRddha (ati vRddha-matalaba ki aba jIrNa aura asamartha-nAkAmIyAba hote jAte) haiM aise khayAla se sAgara zrAcArya ne unakA abhyutthAna zrAdi se sammAna nahIM kiyaa| phira atya-paurucI (vyAkhyAna) ke samaya para (vyAkhyAna ke bAda) sAgara ne unase kahA : he vRddha ! Apako yaha (mavacana) pasaMda bAya? prAcArya kAsaka) bole ! sAyara bolA : adha avazya vyAkhyAna ko sunate rheN| aisA kaha kara gapacUrvaka sAgara sunAte rhe| adhasare ziSyaloga (ujjaina meM) prabhAta hone para prAcArya ko na dekhakara sammAna homarasana harate hue zayyAsara ko pUchane lage magara usane kucha batAyA nahIM aura bolA: jaba zrApa logoM ko svayaM prAcArya kahate nahIM saba mere ko kaise kahate? phira aba ziSyagaNa aAtura ho kara bahuta zrAgraha karane lagA taba zagyAlara tiraskArapUrvaka bolA : Apa logoM se nirveda pA kara suvarNabhUmma meM sAgara zramaNa ke pAsa cale gaye haiN| phira ve saba suvarNabhUmi meM jAne ke lie nikala pdd'e| rAste meM loga pUchate ki yaha kaunase prAcArya vijhara kara rahe haiM? taba ve batAte the: sArya kaalk| aba idhara suvarNabhUmi meM logoM ne batalAyA ki Arya kAlaka nAma ke bahuzruta zrAcArya bahU parivAra sahita yahA~ aAne ke khayAla se rAste meM haiN| isa bAta ko sunakara sAgara ne apane ziSyoM ko kahA mere Arya A rahe haiN| maiM inase padArthoM ke viSaya meM pranyA kruuNgaa| __ thor3e hI samaya ke bAda ve siSya shraadye| ve pUchane lage : kyA yahA~ para prAcArya padhAre haiM ? uttara 1. muni zrIpuNyaSijayajI-saMpAdita, "niyukti-lavubhASya-vRttyupetaM-vRharakalpasUtram" vibhAga 1 se 6, prakAzaka. zrI jaina AtmAnanda sabhA. bhAvanagara. Page #497 -------------------------------------------------------------------------- ________________ 12 AcArya vijayavallabhasUri smAraka graMtha milA : nahIM magara dUsare vRddha Aye haiN| pRcchA huI : kaise haiM ? (phira vRddha ko dekha kara) yahI prAcArya haiM aisA kaha kara unako vandana kiyaa| taba sAgara bar3e lajjita hue aura socane lage ki maiMne bahuta pralApa kiyA aura kSamAzramaNajI (Arya kAlaka) se merI vandanA bhI krvaaii| isa lie "ApakA maiMne anAdara kiyA" aisA kaha kara aparAhnavelA ke samaya " mithyA duSkRtaM me" aise nivedanapUrvaka kSamAyAcanA kii| phira vaha prAcArya ko pUchane lagA : he kSamAzramaNa ! maiM kaisA vyAkhyAna karatA hU~? prAcArya bole : sundara, kintu garva mata kro| phira unhoMne dhUli-puJja kA dRSTAnta diyaa| hAtha meM dhUli lekara eka sthAna para rakha kara phira uThA kara dUsare sthAna para rakha diyA, phira uThA kara tIsare sthAna pr| aura phira bole ki jisa taraha yaha dhUlipuJja eka sthAna se dUsare sthAna rakkhA jAtA huA kucha padArthoM (aMza) ko chor3atA jAtA hai, isI taraha tIrthaGkaroM se gaNadharoM aura gaNadharoM se hamAre prAcArya taka, prAcArya-upAdhyAyoM kI paramparA meM Aye hue zruta meM se kauna jAna sakatA hai ki kitane aMza bIca meM galita ho gaye? isa lie tuma (sarvajJatA kA--zrata ke pUrNa vijJAtA hone kA) garva mata kro| phira jinase sAgara ne "mithyA duSkRta" pAyA hai aura jinhoMne sAgara se vinaya abhivAdana ityAdi pAyA hai aise Arya kAlaka ne ziSya-praziSyoM ko anuyogajJAna diyaa| malayagirijI kA diyA huaA yaha vRttAnta nirAdhAra nahIM hai| pahale to unake sAmane paramparA hai; aura dUsarA yaha sArA vRttAnta malayagirijI ne prAcIna bRhatkalpa-cUrNi se prAyaH zabdazaH uddhata kiyA hai| sUtra ke bAda niyukti, tadanantara bhASya aura tadanantara cUrNi kI racanA huii| phira eka aura mahattvapUrNa aAdhAra uttarAdhyayana-niyukti kA bhI hai jisa meM suvarNabhUmi meM sAgara ke pAsa kAlakacArya ke jAne kA ullekha hai-"ujjeNi kAlakhamaNA sAgarakhamaNA suvarNabhUmIe" (uttarAdhyayana-niyukti, gAthA 120). uttarAdhyayana-cUrNi meM yahI vRttAnta milatA hai| khuda bRhatkalpa-bhASya meM kAlaka-sAgara aura kAlaka-gardabhilla kA nirdeza to hai kintu upalabdha grantha meM niyukti aura bhASya gAthAoM ke mila jAne se isa bAta kA nizcaya nahIM kiyA jAtA uparyukta gAthA niyukti-gAthA hai yA bhaassy-gaathaa| agara niyukti-gAthA hai taba to yaha vRttAnta kucha jyAdA prAcIna hai| uttarAdhyayana niyukti kI sAkSI bhI yahI sUcana karatI hai| yaha eka mahattvapUrNa ullekha hai jisa kI ora ucita dhyAna nahIM diyA gyaa| pahile to bhArata kI sImA se bAhira, anya dezoM meM jaina dharma ke pracAra kA prAcIna vizvasanIya yaha pahalA nirdeza hai| bRhatkalpabhASya IsA kI 6 vIM sadI se arvAcIna nahIM hai yaha sarvamAnya hai| aura dUsarA yaha ki agara yaha vRttAnta unhI Arya kAlaka kA hai jinakA gardabhilloM aura kAlaka vAlI kathA se sambandha hai taba suvarNabhUmi meM jaina dharma ke pracAra kI tavArikha hameM milatI hai| kAlaka aura gardabhilloM kI kathA kama se kama cUrNi-granthoM se prAcIna to hai hI, kyoM ki dazAcUrNi aura nizItha-cUrNi meM aise nirdeza hameM milate haiN| aura isI bRhatkalpabhASya meM bhI nimnalikhita gAthA hai jisakA hameM khayAla karanA cAhiye 2. uttarAdhyayana-cUrNi (ratalAma se prakAzita), pR0 83-84, 3. kAlakAcArya kathA (prakAzaka, zrI. sArAbhAI navAba, ahamadAbAda) pR0 1-2 meM nizIthacUrNi, dazama uddeza se uddhRta prasaMga. dazAcUrNi, vyavahAra-cUrNi aura bRhatkalpacUrNi meM se kAlaka-viSayaka avataraNoM ke lie dekho, vahI, pR. 4-5. vahI, pR. 36-38 meM bhadrezvarakRta kahAvalI meM se kAlaka-viSayaka ullekhoM ke avataraNa hai| kahAvalI vi0 saM0800-850 kI racanA hai| isa viSaya meM dekho, zrI umAkAnta zAha kA lekha, jaina satya-prakAza, (ahamadAbAda) varSa 17, aMka 4, jAnyupArI 1952, pR0 86 se Age. Page #498 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya vijsA zrorasavalI, teyasaladdhI sahAyaladdhI vA / uppAdeuM sAsati, pratipaMtaM kAlakajjo vA // 5563 // -vRhatkalpasUtra, vibhAga 5, 4. 1480 uparyukta bhASya-gAthA kAlakAcArya ne vidyA- jJAna se gardabhilla kA nAza karavAyA isa bAta kI sUcaka hai aura TIkA se yaha spaSTa hotA hai| bRhatkalpabhASya-gAthA I0 sa0 500 se I0 sa0 600 ke bIca meM ravI huI mAlUma hotI hai| aura jaina paramparA ke anusAra kAlaka aura gardabha kA prasaMga I0 pU0 sa0 74-60 AsapAsa huA mAnA jAtA hai / 63 dekhanA yaha hai ki sAgarazramaNa ke dAdAguru zrArya kAlaka aura garda bhilla - vinAzaka Arya kAlaka eka haiM yA bhinna / bRhatkalpa bhASyakAra ina donoM vRttAntoM kI sUcaka gAthAnoM meM do alaga alaga kAlaka hone kA koI nirdeza nahIM dete| agara donoM vRttAnta bhinna bhinna kAlakaparaka hote to aise samartha prAcIna granthakAra jurUra isa bAta ko batalAte TIkAkAra yA cUrNikAra bhI aisA kucha batalAte nahIM aura na aisA nizIthacUrNikAra yA kisI anya cUrNikAra yA bhASyakAra batalAte haiN| kyoM ki inako to sandeha utpanna hI na huA ki sAgara ke dAdAguru kAlaka gaIMbha vinAzaka Arya kAlaka se bhinna haiM jaisA ki hamAre samakAlIna paNDitoM kA anumAna hai| bRhatkalpabhASya aura cUrNi meM milatI kAlaka ke suvarNabhUmi-gamana vAlI kathA meM kAlaka ke 'anuyoga' ko ujjainavAle ziSya sunate nahIM the aisA kathana hai| Akhira meM suvarNabhUmi meM bhI kAlaka ne ziSya-praziSyoM ko anuyoga kA kathana kiyA aisA bhI isa vRttAnta meM batAyA gayA hai|" yahAM kAlaka ke race hue anuyoga pranthoM kA nirdeza hai| ' anuyoga' zabda se sirpha 'vyAkhyAna' yA 'upadeza' artha lenA ThIka nahIM / vyAkhyAna karanA yA upadeza denA to hareka guru kA kartavya hai aura vaha ve karate haiM aura ziSya una vyAkhyAnoM ko sunate bhI haiN| yahA~ kyoM ki kAlaka kI naI grantharacanA thI isI lie purAne khayAlavAle ziSyoM meM kucha zrazraddhA thii| cUrNikAra aura TIkAkAra ne ThIka samajha kara anuyoga zabda kA prayoga kiyA hai| hama Age dekheMge ki kAlaka ne lokAnuyoga aura gaNDikAnuyoga kI racanA kI thI aisA paJcakalpabhAdhya kA kathana hai| isI paJcakalpabhASya kA spaSTa kathana hai ki anuyogakAra kAlaka ne jIvikoM se nimittajJAna prApta kiyA thaa| isa taraha suvarNabhUmi jAne vAle kAlaka paJcakalpanirdiSTa anuyogakAra kAlaka hI haiM aura ve nimittazAnI bhI the| gardabha vinAzaka kAlaka bhI nimittazAnI the aisA nizIthacUrNigata vRttAnta se spaSThatayA phalita hotA hai| isa taraha nimittazAnI anuyogakAra zrArya kAlaka aura nimittazAnI gardabha- vinAzaka Arya kAla bhinna nahIM kintu ekahI vyakti honA cAhiye kyoM ki donoM vRttAntoM ke nAyaka zrArya kAlaka nAmaka vyakti haiM aura nimittajJAnI haiN| pahale hama kaha cUke haiM ki prAcIna granthakAroM ne do 4. vizeSa carcA ke lie dekho munizrI puNyavijayajI likhita prastAvanA, vRhatkalpasUtra, vibhAga 6, pR0 20-23. x | " 5. dekho - " tAhe ajjakAlayA ciMteMti-- ee mama sIsA aNuoogaM na sugaMti x x aura, " tAhe micchA dukkaDaM karittA zrADhattA ajjakAliyA sIsapasasANa aNuyogaM kaheuM / " -- bRhatkalpasUtra, vibhAga 1, pR073-74. 6. dekho, nizIthacUrNa, dazama uddeza meM kAlaka- vRttAnA" tastha evo sAhi ti rAyA bhaNyati / taM samayo simitAdihiM Aheta " |-- navAba prakAzita, kAlikAcArya kathA, saMdarbha 1, pR0 1. Page #499 -------------------------------------------------------------------------- ________________ AcArya vijayakramAsUri smAraka graMtha alaga alaga Arya kAlaka hone kA koI IzArA mI nahIM diyaa| yahI kAlaka jo zaka kula pArasakula taka gaye vahI kAlaka suvarNabhUmi taka bhI jA sakate haiN| kAlakAcArya kA yaha viziSTa vyaktitva thaa| hama Age dekheMge ki isa kAlaka kA samaya I0 sa0 pUrva kI pahalI yA dUsarI zatAbdI thaa| usa samaya meM bhArata ke suvarNabhUmi aura dakSiNa-cIna ityAdi dezoM se sambandha ke thoDe ullekha milate haiM magara kAlaka ke suvarNabhUmigamana vAle vRttAnta kI mahattA aAja taka vidvAnoM ke sAmane nahIM peza huii| grIka lekhaka TaoNlemI aura periplasa oNpha dha irithrIzrana sI ke ullekha se, jaina grantha ksudeva-hiNDi meM cArudatta ke suvarNabhUmigamana ke ullekha se, aura mahAniddesa ityAdi ke ullekha se yaha bAta nizcita ho cUkI hai ki IsA kI pahilI dUsarI zatAbdiyoM meM bhArata kA pUrva ke pradezoM (jaise ki dakSiNa-cIna, siyAma, hindI-cIna, barmA, kamboDiyA, malAyA, jAyA, sumAtrA zrAdi pradezoM) se ghaniSTha vyApArI sambandha thaa| cArudatta kI kathA kA mUla hai guNAtya kI prApya bRhatkathA jisakA samaya yahI mAnA jAtA hai| bahuta sambhAvita hai ki isase pahile-arthAt I0 sa0 pUrva kI pahilI dUsarI zatAbdI meM bhI bhArata kA suvarNabhUmi se sambandha zurU ho cUkA thaa| baeNkTriyA meM I0 sa0 pUrva 126 aAsapAsa pahuMce huve cInI rAjadUta cAMga kIyena (Chang Kien) kI gavAhI milI hai ki dakSiNa-pazcima cIna kI banI huI bAMsa aura rUI kI cIjeM hindI sArthavAhoM ne sAre uttarI bhArata aura aphaghAnistAna ke rAste se le jA kara baikTriyA meM becI thii| kAlakAcArya aura sAgarabhamaNa ke suvarNabhUmi-gamana kA vRttAnta hamAre rASTrIya itihAsa meM aura jainadharma ke itihAsa meM eka mahattvapUrNa sAhityika nirdeza hai| sumAtrA ke naz2adIka meM vaMkA nAmaka khAr3I hai| DaoN0 motIcandrajI ne batAyA hai ki mahAniddesa meM ullikhita vaMkam yA baMkam yahI vaMkA khAr3I kA pradeza hai| hameM eka atIya sUcaka nirdeza milatA hai jisakA mahattva bahatkalpabhASya ke uparyukta ullekha ke sahAre se bar3ha jAtA hai| saba ko mAlUma hai ki zrArya kAlaka nimitta aura mantravidyA ke jJAtA the| zrAjIvikoM se inhoM ne nimittazAstra-jyotiSa kA jJAna pAyA thA aise paJcakalpabhASya aura paJcakalpacUrNi ke ullekha hama Age dekheNge| khAsa taura para dIkSA-pravrajyA dene ke muhUrta viSaya meM inhoMne AjIvikoM se zikSA pAI thii| aba hama dekhate haiM ki varAhamihira ke bRhajjAtaka ke TIkAkAra utpalabhaTTa (I0 sa0 6 vIM zatAbdI) ne eka jagaha TIkA meM bAlakAcArya ke pravrajyA-viSayaka prAkRtabhASA ke vidhAna kA sahArA diyA hai aura mUla gAthAyeM bhI apanI TIkA meM avatArita kI hai| vaha vidhAna nimnalikhita zabdoM meM hai: "ete vakAlakamatAd vyAkhyAtAH / tathA ca vakAlakAcArya: tAvasio diNaNAhe cande kAvAlizro tahA bhnnishro| rattavaDo bhumisuye somasuve eadNddiishraa|| devagurusukkakoNe kameNa ji-crshr-khmnnaaii| asyArthaH tAvasiyo tApasikaH diNaNAhe dinanAthe sUrye cande candre kAvAlio kApAlikaH tahA bhaNiyo tathA bhnnitH| rattavaDo rktpttH| bhumisuve bhUmisute somasuve somasute budhe eadaMDIzrA ekdnnddii|...kmenn 7. DaoN. pI0 sI0 bAgacI, inDiyA anDa cAinA (dvitIya saMskaraNa, bambaI, 1950), pR05-6, 1617, 16-27. 8. kalpanA, pharavarI, 1652, pR0 118. 6. mahAmahopAdhyAya pAM. vA. kANe, varAhamihira enDa utpala, jarnala oNpha dha baoNmbe mAnya oNpha dha raoNyala eziyATika sosAiTi, 1948-46, pR. 27 se aage|.. Page #500 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya kramela jaI yatiH caraNa carakaH khavamAI ksspnnkH| atra vRddhazrAkkagrahaNaM mAhezvarAzritAnAM prvrjyaanaamuplkssnnaarth| zrAjIvikAhaNaM ca naaraaynnaashritaanaam| tathA ca bakAsake saMhitAntare paThyate jalaNa-hara-sugama kesava sUI bahmaraNa Nagga maggesu / dikkhANaM gAanvA sUrAigagahA kameNa nnaahgaa|| balaNa jvalanaH sAnika ityrthH| hara IzvarabhaktaH bhaTTArakaH sugama sugata bauddha ityrthH| kesava kesavabhakta bhAgavata ityarthaH / sUI zrutimArgagataH mImAMsakaH / brahmaNNa brahmabhaktaH vaanprsthH| emga nama-kSapaNakaHxxxx'' varAhamihira ne apane bRhajjAtaka, 15.1 meM pravrajyA ke viSaya meM jo vidhAna diyA hai vaha utpala bhaTTa ke kathana ke anusAra bAlaka ke matAnusAra varAhamihira ne diyA hai| usI bAta ke spaSTIkaraNa meM utpalabhaTTa vaDAlaka kI prAkRta gAthAyeM uddhRta karate haiN| yahA~ vaMkAlakAcArya (vaGkAlakAcArya) aisA pATha hone se isa prAkRtavidhAna (gAthAyeM) ke kartA ke jaina Arya kAlaka hone ke bAre meM vidvAnoM meM saMdeha rahA hai| mahAmahopAdhyAya zrI pAM0 vA0 kANe ne yaha anumAna kiyA hai ki vaMkAlakAcArya kA kAlakAcArya honA sambhakti hai|" hama dekhate haiM ki kAlakAcArya aura inake praziSya suvarNabhUmi gaye the| suvarNabhUmi se yahA~ vastutaH kisa pUrvI pradeza kA ullekha hai yaha to pUrA nizcita nahIM hai kintu, vidvAnoM kA khayAla hai ki dakSiNa barmA se lekara malAyA aura sumAtrA ke anta taka kA pradeza suvarNabhUmi bolA jAtA thA (dekho, DaoN0 motIcandra kRta, sArthavAha, nakazA) jisameM "vaMkam" yA vaMkA kI khAr3I bhI A jAtI hai| pAlemabeMga ke isTuarI kesAmane vaMkA dvIpa hai| vaMkA kA jalaDamarUmadhya malAyA aura jAvA ke bIca kA sAdhAraNapatha hai| DaoN. motIcandrajI likhate haiM : baMkA kI rA~ge kI khadAneM mazahUra thiiN| saMskRta meM ba~ga ke mAne rA~gA hotA hai aura sambhava hai ki isa dhAtu kA nAma usake udgamasthAna para se par3A ho| 2 / utpala-TIkA kI hastapratoM kA pATha-'vakAlakAcArya' aura 'vakAlaka-saMhitA' una zrAcArya kA sUcaka ho sakatA hai jo suvarNabhUmi meM gaye the aura jinake praziSya sAgarazramaNa saparivAra suvarNabhUmi meM (isa meM "vakA" zrA jAtA hai) rahate the| sambhava hai yehI AcArya kAlaka ke alAvA "vakAlaka" yA "vakA-kAlaka" nAma se bhI pichAne jAte hoN| yaha bhI ho sakatA hai ki zuddha pATha kAlakAcArya aura kAlaka-saMhitA ho kintu kAlaka ke vaGkA-gamana kI smRti meM pATha meM azuddhi ho gaI ho| utpalabhaTTa kA kahanA hai ki varAhamihira ne pravrajyA ke viSaya meM (bRhajjAtaka, 15, 1) vaGkAlakAcArya (kAlakAcArya) ke mata kA anusaraNa kiyA hai| paJcakalpabhASya aura paJcakalpacUrNi gavAhI dete haiM ki kAlakAcArya ne usI pravrajyA ke viSaya kA zrAjIvakoM se savizeSa adhyayana kiyA thaa| ataH utpala-TIkA ke vakAlakAcArya kAlakAcArya haiM aisA mAnanA samucita hai| IsA kI sAtavIM zatAbdi aAsapAsa racI huI paJcakalpa-cUrNi meM likhA hai--13 logANuoge, ajakAlagA sakeMtavAsiNA bhaNiyA ettiy| so na nAno muhutto jattha 10. bRhajjAtaka (veGkaTeza presa, bambaI, saM. 1980) utpalakRta TIkA saha, pR0 156 11. dekho, mahA. pAM. vA. kANe, varAhamihira enDa utpala, jarnala oNpha dha baoNmbe grAnca oNpha dha Ara0 e. esa0 1948-46 pR0 27 se Age. 12. DaoN. motIcandra, sArthavAha, pR0 130-131, 134, 13. zrI AtmArAmajI jaina zAnamaMdira, baDaudA, pravartaka zrI kAntivijayajI zAstrasaGgraha, hastalikhita prati naM0 1284, patra 26 se uddhRta. Page #501 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha pavvAvizro thiro hojjaa| teNa nibveeNaM bhAjIvagapAse nimittaM paDhiyaM / pacchA paihANe tthio| sAyavAhaNeNa rannA tinni pucchAno mAmagA sayasahasseNa-egA pasuliMDiyA ko vlei| biiyA samudde kettiyaM udayaM / pratyayAtphalaM pucchai-mahurA kiccireNaM paDai na vaa| paDhamAe kaDagaM lakkhamullaM / biiya-taiyAe kuNddlaaiN| AyarieNa bhaNiyaM-"alAhi mama eenn|" kiM puNa nimittassa uvayAro es| zrAjIvagA uvahiyA---amha esa gurudkkhinnaae| pacchA teNa sutte Nahe gaMDiyANuyogA kayA / pADaliputte saMghamajjhe bhaNaI-mae kiMci kayaM taM nisAmeha / tattha pyddiyN| saMgahaNIo vi Na kappahiyANaM appadhANANaM uvaggahakarANi bhvNti| paDhamANuyogamAI vi teNa kyaa| uparyukta cUrNi kA sArAMza yaha hai ki, apane medhAvI ziSya pravrajyA meM sthira na rahane se, unake sahAdhyAyI ne jaba Arya kAlaka ko yaha mArmika bacana sunAyA ki Apane aisA muhUrta nikAlanA nahIM sIkhA jisameM pravAjita ziSya pravrajyA meM sthira rahe taba kAlakAcArya zrAjIvikoM ke pAsa gaye aura unase nimittazAstra pddhaa| piche pratiSThAnapura gaye jahA~ sAtavAhana rAjA ne unako tIna prazna pUche aura hareka prazna kA ThIka uttara hone para eka eka lakSa (suvarNamUlya) dene ko khaa| pahale prazna kA uttara milane se lakSamUlya apanA kaTaka diyaa| dUsare aura tisare prazna ke uttara milane para apanA eka eka kuMDala diyaa| sAtavAhana ko pahale do prazna ke uttara milane se jo pratIti huI isase usane tIsarA prazna yaha kiyA ki mathurA kaba (kitane samaya ke bAda) par3egI aura par3egI yA nahIM ? yaha tIsare praznavAlI hakIkata savizeSa mahattva kI hai jisake bAre meM Age vicAra hogaa| kaTaka aura kuMDala ko dekha kara kAlakAcArya ne kahA ki unako ina cIjoM kI jarUrata nahIM (unako to agrAhya thiiN)| itane meM (kAlakAcArya ko nimittajJAna denevAle) AjIvika A pahu~ce aura alaGkAroM ko dekhakara bole-(hameM gurudakSiNA abhI taka milI nahIM) yahI hamArI gurudakSiNA (hogii)| piche kAlakAcArya ne gaNDikAnuyoga kI racanA kI aura pATaliputra meM saGgha ke samakSa nivedana kiyA : maiMne kucha racanAyeM kI haiM, Apa inako suniye| sunakara saGghane isa racanA ko mAnya kiyaa| kAlakAcArya ne alpadhAraNAzaktivAle bAlakoM (bAlakatulyoM) ke lie saMgrahaNIyA~ (saMgrahaNI-gAthAya) banAI ve upakAraka huI! unhoMne prathamAnuyAga bhI bnaayaa| paJcakalpacarNikA kAlakaparaka vRttAnta kala vistArapUrvaka paJcakalpabhASya meM pAyA jAtA hai| vastuta saGghadAsa gaNikRta paJcakalpabhASya paJcakalpacUrNi se prAcIna hai aura I0 sa0 kI 6 vIM sadI meM banA huA hai| paJcakalpabhASya kI prastuta gAthAyeM nimnalikhita haiM mehAvIsIsammI, zrohAtie kAlagaja therANaM / sajhatieNa aha so, khiMsaMteNaM imaM bhaNio // atibahutaM te'dhItaM, Na ya NAto tAriso muhutto u| jattha thiro hoi seho, nikkhaMto aho! hu boddhavvaM / / to eva sa aomatthaM, bhaNio aha gaMtu so patidvANaM / zrAjIvisagAsammI, sikkhati tAhe nimittaM tu // aha tammi ahIyammI, vaDahe? nivihaka'nnayakayAti / sAlAhaNo NariMdo, pucchatimA tiriNa pucchaashro|| pasuliM Di paDhamayAe, bitiya samudde va kettiyaM udayaM / tatiyAe pucchAe, mahurA ya paDejja va vatti / / Page #502 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya paDhamAe va se kaDagaM, dei maI sayasahassamullaM tu / bitiyAe kuMDalaM tU, tatiyAe vi kuMDalaM bitiyaM // AjIvitA uvahita, gurudakkhiNNaM tu eya amhaM ti| tehiM tayaM tu gahitaM, iyarocitakAlakajja tu // Nahammi u suttammI, atthammi aNaDhe tAhe so kuNai / logaNujogaM ca tahA, paDhamaNujogaM ca do'vee| bahuhA Nimitta tahiyaM, paDhamaNuproge ya hoti criyaaii| jiNa-cakki-dasArANaM, puvvabhavAI NibaddhAI / te kAUNaM to so, pADaliputte uvaThito saMghaM / bei kataM me kiMcI, aNuggahahAe taM suNaha // to saMgheNa NisaMtaM, soUNa ya se paDijchitaM taM tu / to taM patihitaM tU, NagarammI kusumaNAmammi / / emAdINaM karaNaM, gahaNA NijjUhaNA pakappo u| saMgahaNINa ya karaNaM, appAhArANa upakappo / ' pahale paJcakalpacUrNi kA batAyA huaA vRttAnta yahA~ para hai, aura yaha bhASyagata vRttAnta hI cUrNi kA mUla hai| bhASyagAthA meM spaSTIkaraNa hai ki nimitta sikhane ke lie kAlakAcArya pratiSTAna-nagara ko gaye aura vahA~ unhoMne AjIvikoM se nimitta pddh'aa| par3hane ke bAda kisI samaya ve vaTa-vRkSa ke nIce sthita the jahA~ 'sAlAhaNanarinda' jA pahu~cA aura kAlaka se tIna prazna puuche| prazna aura gurudakSiNA vAlI bAta donoM granthoM meM samAna hai kintu bhASya meM Age kI bAteM kucha vistAra se haiN| bhASyakAra kahate haiM ki isa prasaGga ke bAda kAlakAcArya apane ucitakArya meM-dharmakArya meM dharmAcaraNa meN-lge| sUtra naSTa hone se aura artha anaSTa hone se (matalaba ki sUtra durlabha ho gaye the kintu pratipAdya viSaya kA arthajJAna zeSa thA / ) inhoMne lokAnuyoga aura prathamAnuyoga ina donoM zAstroM kI racanA kii| le.kAnuyoga meM nimittajJAna thA, aura prathamAnuyoga meM jina, cakravartI, dazAra ityAdi ke caritra the| isa racanA ke bAda ve pATaliputra meM saGgha ke samakSa upasthita hue aura apanI grantharacanA sunane kI vijJapti kii| granthoM ko sunakara inako saGgha ne pramANita kiye-mAnya rkkhe| ve zAstragrantha mAne gye| ina saba kA karanA, niyUhana karanA ityAdi ko jaina paribhASA meM 'prakalpa' kahate haiN| aura sagrahaNI ityAdi kI racanA bhI prakalpa bolI jAtI hai| isa taraha hama dekhate haiM ki Arya kAlaka nimittazAstra ke bar3e paNDita the aura pravrajyA ke viSaya meM (nimittazAstra kA) inhoMne AjIvikoM se savizeSa adhyayana kiyA thaa| ve ur3e granthakartA the jinhone prathamAnuyoga, lokAnuyoga ityAdi kI racanA kii| isa lokAnuyoga meM nimitazAstra atA hai| ataH kyoM ki pravrajyA ke viSaya meM hI varAhamihira vakAlaka ke mata kA anusaraNa karate haiM aura usI viSaya kI unakI racI huI gAthAyeM utpalabhaTTa ne uddhRta kI haiN| hameM vizvAsa hotA hai ki 'bAlaka' se Arya kAlaka hI uddiSTa haiN| hameM yaha bhI khayAla rakhanA cAhiye ki utpalabhaTTa ne avatArita kI huI gAthAyeM usI prAkRta meM haiM jisameM jainazAstra race gaye haiN| isa carcA se yaha phalita hotA hai ki Arya kAlaka, anuyoga-kAra kAlaka, nimittavettA kAlaka 14. paJcakalpabhASya, munizrI iMsavijayajI zAstrasaMgraha (zrI AtmArAmajI jaina zAnamandira, baDodA), hastalikhita prati naM0 1673, patra 50. Page #503 -------------------------------------------------------------------------- ________________ zrAcArya vijayaballabhasUri smAraka graMtha aitihAsika vyakti the, unakI racanAyeM varAhamihira ne dekhI thIM aura I0 sa0 kI 6 vIM zatAbdI meM utpalabhaTTa ke sAmane bhI kAlaka kI racanAyeM yA inakA aMza maujUda thaa| 68 yaha kAlaka varAhamihira ke vRddhasamakAlIna yA pUrvavata hoNge| anuyoga ke cAra vibhAga karane vAle ArakSita 15 se prArya kAlaka pUrvavartI hone cAhiye / zrArya rakSita kA samaya IsA kI prathama zatAbdI ke anta meM mAnA jAtA hai| ataH kAlakAcArya varAhamihira ke pUrvavartI haiN| varAhamihira kA samaya zaka saMvat 427 yA I0 sa0 505 AsapAsa mAnA gayA hai|' isa samaya ke AsapAsa kAlaka zakoM ko bhArata meM lAye aisA ho nahIM sakatA, kyoMki IsA kI pahalI sadI meM bhArata meM zaka jurUra base hue the aura jagaha jagaha para unakA zAsana bhI thaa| ataH zrArya kAlaka varAhamihira ke pUrvavartI hI the hama dekha cUke haiM ki anuyogakAra nimittajJa kAlaka aura gardabhilla - vinAzaka nimittajJa kAlaka eka hI haiM aura vahI suvarNabhUmi meM gaye the / DaoN0 Ara0 sI0 majumadAra likhate haiM: "An Annamite text gives some particulars of an Indian named Khauda-la. He was born in a Brahmana family of Western India and was well-versed in magical art. He went to Tonkin by sea, probably about the same time as Jivaka.... ...He lived in caves or under trees, and was also known as Ca-la-cha-la (Kalacharya-black preceptor ? )MIT isakA matalaba yaha hai ki anAma campA ke kisI grantha meM likhA hai ki pazcimI bhArata kI brAhmaNajAti kA koI khaUda-la nAmaka vyakti yahA~ gayA thA aura vahA~se dariyAI rAste Tonvina (dakSiNa cIna) gaya thaa| yaha vyakti jAdU - guhyavidyA - mantravidyA meM nipuNa thaa| per3oM ki chA~ya meM yA to guphAtroM meM vaha puruSa nivAsa karatA thA aura usako kAlAcArya kahate the| DaoN0 majumadAra kA kahanA hai ki yaha kAlAcArya zAyada usI samaya meM anAma aura Tonkina gaye jisa samaya bauddha sAdhu jIvaka gayA thaa| jIvaka yA mArajIyaka I0 sa0 290 AsapAsa Tonkina meM thaa| isI nAma kI paramparA ke viSaya meM DaoN0 pI0 sI0 bAgacI se vizeSa pRcchA karane se inhoMne mujhe likhA hai- "Khaudala is not mentioned in any of the authentic Chinese sources which speak of the other three Buddhist monks Marajivaka, SanghaVarman and Kalyanaruci who were in Tonkin during the 3rd century A.D. But he is referred to for the first time (loc. cit. P. 217 ) in an Annamese bookCho Chau Phap Van Phat Bah hanh ngi lue of the 14th century. The text says "Towards the end of the reign of Ling Han (168-188 A.D.) Jivaka was travelling. Khau-da-la (Kiu-to-lo = Ksudra ) arrived about 15. deviMda vaMdiehiM mahANubhAvehiM rakkhia ajjehiM / 3 jugamAsanna vidvato aNubhogo tA ko caudA / / -Avazyaka niryukti, gAthA 774 varAhamihira kA samaya zaka saM0 227 yA I0 sa0 405 AsapAsa hai aisA eka mata ke lie dekho, indiana kalcara vaoNlyuma 6 0 111-204. 17. eja oNpha impIriala yuniTi 40 650 iTAliksa mere haiM. 18. vahI, pR0 650. aura dekhiye, Le Bouddhisme Francaise d'Extreme-Orient, Vol. XXXII. 16. en Annam, Bulletin d'ecole Page #504 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya the same time from Western India. He had another name Ca-la-cha-lo (Kia-lo-cho-lo= Kalacarya)." DaoN. bAgacI Age apane patra meM likhate haiM ki 'kyoM ki mArajIvaka cInI AdhAra se I0 sa0 260 aura I0 sa0 306 ke bIca meM vahA~ daurA lagAtA thA isa lie anAma ke isa grantha meM pAyI jAtI hakIkata ThIka nahIM lgtii| yaha ThIka hai ki jIvaka kA samaya I0 sa0260 se 306 mAnanA cAhiye na ki I0 sa0 168188 jo anAma ke grantha kA kahanA hai| kintu I0 sa0 14 vIM zatAbdI meM bane hue isa grantha ke kartA ko pUrI hakIkata vAstavika rUpa meM milanI muzkila hai| phira bhI jisa taraha jIvaka ke anAma aura Tonkina meM jAne kI bAta vizvasanIya hai isI taraha kAlAcArya ke anAma jAne kI hakIkata sambhavita ho sakatI hai| kyA yaha anAma kI paramparA meM inhIM kAlakAcArya kI smRti to nahIM jo vidyA-mantra-nimitta ke jJAtA the, jo suvarNabhUmi meM vicare the, jinakA guphAoM meM aura per3oM ke nIce rahanA mAnanA yuktisaGgata hai aura jo pazcimI bhArata ke rahanevAle the ? ve janma se brAhmaNa ho sakate haiM, kaI suprasiddha jainAcArya janma se brAhmaNa the| jaina sAdhu guphAoM meM bhI rahate the| aura per3oM ke nIce rahane vAlI hakIkata kAlakAcArya ke bAre meM saccI hai| uparyukta paJcakalpabhASya meM spaSTa likhA hai ki sAtavAhana narendra kAlakAcArya ko mile taba Arya kAlaka vaTavRkSa ke nIce niviSTa the| kAlakAcArya per3o ke nIce rahate the| anAma ke grantha kA yaha kahanA kAlAcAye guphAoM meM aura per3oM ke nIce rahate the vaha isa vastu kA dyotaka hai ki ve puruSa gRhasthI nahIM kintu sAdhu-jIvana gujArane vAle the| aura jaba hameM prAcIna jainagranthoM (uttarAdhyayana niyukti, bRhatkalpabhASya ityAdi) kI sAkSI milatI hai ki kAlakAcArya suvarNabhUmi meM gaye the taba anAma-paramparA ke kAlAcArya vAlI hakIkata meM isI kAlakAcArya ke suvarNabhUmi-gamana kI smRti mAnanA ucita hogaa| kAlAcArya yA kAlakAcArya ke suvarNabhUmigamana kA kAraNa bhI diyA gayA hai| kAlaka kI grantharacanAyeM jinako pATaliputra ke saGgha ne bhI pramANita kI thIM unheM khuda unake ziSya bhI (ujjaina meM) nahIM sunate the| Arya kAlaka isI se nirviNNa ho kara dezAntara gye| suvarNabhUmi meM jahA~ unake medhAvI zrutajJAnI praziSya sAgarazramaNa the vahA~ jAnA Arya kAlaka ne ucita maanaa| anAma kI paramparA kA jo nirdeza hai ki kAlAcArya pazcimI bhArata ke brAhmaNa the usako bhI socanA caahie| kAlaka-kathAnakoM se yaha to spaSTa hai ki inakA jyAdA sambandha ujjaina, bharUca (bharukaccha) aura pratiSThAnapura se rhaa| ataH Arya kAlaka pazcimI bhArata ke ho sakate haiM, aura pUrva meM anAma paramparA unako pazcimI bhArata ke mAna le yaha svAbhAvika hai| kAlAcArya-kAlakAcArya ke janma se brAhmaNa hone ke viSaya meM hama dekha cuke haiM ki yaha bAta asambhava nahIM, kaI prabhAvika jaina prAcArya pahale zrotriya brAhmaNa paNDita the| aura Arya kAlaka ke viSaya meM eka kathAnaka bhI hai jisase vaha brAhmaNajAtIya the aisA mAna sakate haiN| AvazyakacUrNi aura kahAvalI (I0 sa0 1200 ke pahile racA huaA, zAyada I0 sa0 6 vIM zatAbdi meM racita) meM eka kathAnaka hai jisa meM batAyA gayA hai ki kAlaka turumiNI nagarI meM bhadrA nAmaka brAhmaNI ke sahodara the| bhadrA ke putra datta ne usa nagarI ke rAjA ko padabhraSTa karake rAjya le liyA aura usane bahuta yajJa kiye| isa datta ke sAmane kAlakAcArya ne yajJoM ki nindA kI aura yajJa kA bUrA phala khaa| isa se datta ne prAcArya ko kaida kiyaa| prAcArya ke bhaviSyakathana ke anusAra rAjA datta bUre hAla mraa| 19a yajJaphala aura datta ke bhaviSya 16. DA. bAgacIjI dvArA dI gaI prastuta sUcanA ke lie maiM unakA RNI huuN| 16a. dekho, kAlakAcArya-kathA (zrI. navAba prakAzita) pR0 40 Avazyaka-cUrNi, bhAga 1, pR. 465-466 meM bhadrA ko "dhigjAtiNI" kahI hai| bhadrA brAhmaNadharmI hone se isake lie jaina lekhaka ne Page #505 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha kathana ke varNana se spaSTa hotA hai ki yaha kAlaka nimitta ke, jyotiSa ke, jAnane vAle the| isa taraha datta ke mAtula Arya kAlaka aura anAma-paramparA ke kAlAcArya brAhmaNa hone kI saMgati milatI hai| donoM vRttAntoM meM kAlaka ko nimitta-mantra-vidyA-jJAna hone kA bhI sAmya hai| gardabhillocchedaka kAlaka kA bhAgineya balamitra rAjA thaa| yahA~ kahAvalI,20 aAvazyaka cUrNi' ityAdi ke uparyukta kathAnaka meM kAlakAcArya kA bhAgineya datta bhI rAjA hotA hai| yaha bhI vicAraNIya hai| balamitra kA dharma kaunasA thA! aura balamitra-bhAnumitra kyA sacamuca kAlaka ke bhAgineya the? nizIthacUrNi kahatI hai ki kitaneka prAcAryoM ke kathanAnusAra ve (balamitra-bhAnumitra) kAlakAcArya ke bhAgineya the| magara nizIthacUrNikAra bhagavajinadAsa mahattara ko (I0 sa0676 aAsapAsa) yaha pakkA mAlUma nahIM thA isI lie inhoMne nizcitarUpa se nahIM btaayaa|22 kAlakAcArya aura jinadAsa ke sattAsamaya ke bIca meM ThIka ThIka antara hogA jisase jinadAsa ko isa viSaya meM avicchinna vizvasanIya paramparA mila na skii| Age jinadAsa kahate haiM ki balamitra ke bhAgineya balabhAnu ne jainI dIkSA lI jisase balamitra kA purohita aura dUsare nArAja hue| purohita brAhmaNadharmI hone se bala mitra-bhAnumitra bhI brAhmaNadharmI hoNge| agara kAlakAcArya ke ina donoM bhAgineya jainadharmI hote to kAlakAcArya ke liye ujjaina se bAhira cale jAne kI paristhiti khar3I na hotI jaisA ki Avazyaka-cUrNi antargata (tithi badalanevAlI) kathAnaka meM varNita hai| bhAgineya hone para bhI agara balamitra-bhAnumitra brAhmaNadharmI hoM taba ve saba bAteM honI asambhava nhiiN| agara kAlaka khuda janma se brAhmaNa jAtIya hoM taba to unake bhAgineya bala mitra-bhAnumitra brAhmaNadharmI hone kA susaMgata hI hotA hai| brAhmaNadharmI hone para bhI kyoMki balamitra-bhAnumitra kAlaka ke bhAgineya the, ina donoM ne gardabhocchedana meM kAlaka ko sahAyatA dii| datta aura balamitra donoM alaga alaga kathAnakoM meM kAlaka ke bhAgineya kahe gaye haiN| ve donoM eka the yA bhinna bhinna vyakti ? kathAnakoM ke DhaMga se to unake alaga alaga vyakti hone kA anumAna hotA hai| * turumiNI (yA turuviNI) nagarI kahA~ thI? vaha zAyada haoNla meM madhyabhArata meM tumaina (Tumain nAma se pichAnI jAtI nagarI hogii| kAlakAcArya kA jyAdA sambandha ujaina, bharukaccha aura pratiSThAnapura se rahA isa se turumiNI kA madhya yA pazcima bhArata meM honA sambhavita hai kintu vaha kahA~ thI yaha nizcitarUpa se kahanA zakya nhiiN| zrI navAba prakAzita kAlakAcArya kathA meM diye hue madhyakAlIna (saMvat 1100 ke piche race gaye) aisA zabdaprayoga AcArya haribhadra aura zIlAGka ke TIkAgranthoM meM brAhmaNoM ko 'dhigjAtIya 'hI kahA gayA hai ata eva navAba prakAzita anya kathAoM meM piche ke (madhyakAlona) lekhakoM ne kAlakAcArya kI bhaginI (datta kI mA~) ko brAhmaNa jAtIya batAI hai vaha ThIka hI hai| 20. navAba prakAzita, kAlakAcAryakathA, pR0 40 21. vahI, pR0 40 22. 'keyi AyariyA bhaNaMti, jahA-balamitta-bhANumittA kAlagAyariyANaM bhAgiNejjA bhvNti| mAtulo tti kAuM mahaMtaM AdaraM kareMti abbhuThaTANAdiyaM |'-nishothcuurnni, uddeza 10, kAlakAcAryakathA (navAba prakAzika), pR0 2. devacandrasUriviracita kAlakakathA (saM0 1146) meM balamitra-bhAnumitra ko kAlaka ke bhAgineya kahe haiM, dekho, kAlakAcAryakathA, (navAba), pR0 14. vahI, pR0 37 meM kahAvalI-antargata kathAnaka meM bhI yahI kahA gayA hai| 23. mUla gvAliara riyAsata kA yaha tumaina eka prAcIna sthala hai jahA~ se uttaraguptakAlIna zilpa ityAdi mile haiN| Page #506 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 101 kathAnakoM se pratIta hotA hai ki ina lekhakoM ko suvarNabhUmi kA ThIka patA nahIM rahA hogaa| isI lie prabhAvakacaritra ke kartA (samaya vi0 saM0 1334 = I0 sa0 1277) sAgara ko ujjainI meM base kahate haiN| aura dUsare lekhaka suvarNabhUmi ke bajAya svarNapura kahate haiN| kaI lekhaka pradeza kA nAma chor3a dete haiM yA dUra-deza yA dezAntara aisA aspaSTa ullekha karate haiN| isa se yaha spaSTa hotA hai ki ina pichale lekhakoM ke samaya meM kaI paramparAyeM vicchinna thiiN| aura kaI bAteM unakI samajha meM zrA na skiiN| aise saMyoga meM hamAre lie yahI ucita hai ki hama bhASyakAra, cUrNikAra, kahAvalIkAra aura malayagiri ke kathanoM meM jyAdA vizvAsa rakkheM aura ho sake vahA~ taka inhIM sAkSiyoM se kAlakaviSayaka khar3I hotI samasyAoM ko sulajhAne kA prayatna kreN| hama dekha cUke haiM ki kAlaka aitihAsika vyakti the na ki kAlpanika / nimittajJAnI, anuyogakAra Arya kAlaka suvarNabhUmi meM gaye the aisA niyuktikAra, bhASyakAra aura cUrNikAra kA kahanA hai jisameM sandeha rakhane kA koI kAraNa nhiiN| lekina suvarNabhUmi kisa pradeza ko kahate the ? suvarNabhUmi kA nirdeza hameM mahAniddesa jaise prAcIna granthoM meM milatA hai| DaoN. motIcandra likhate haiM-"mahAniddesa ke suvarNakUTa aura suvarNabhUmi ko eka sAtha lenA caahiye| suvarNabhUmi, baMgAla kI khAr3I ke pUraba ke saba pradezoM ke lie eka sAdhAraNa nAma thA; para suvarNakUTa eka bhaugolika nAma hai| arthazAstra (2 / 2 / 28) ke anusAra suvarNakuDyA se tailaparNika nAma kA sapheda yA lAlacandana aAtA thaa| yahA~ kA agara pIle aura lAla raMgoM ke bIca kA hotA thaa| sabase acchA candana bhaikAsAra aura timora se, aura sabase acchA agara campA aura anAma se prAtA thaa| suvarNakuDyA se dukUla aura patrorNa bhI Ate the| suvarNakuDyA kI pahacAna cInI kinlin se kI jAtI hai jo phUnAna ke pazcima meM thaa|24" suvarNabhUmi aura suvarNadvIpa ye donoM nAma sAgarapAra ke pUrvI pradezoM ke lie prAcIna samaya se bhAratavAsiyoM ko suparicita the| jAtakakathAyeM, guNAnya kI (abhI anupalabdha) bRhatkathA ke upalabdha rUpAntara, kathAkoza aura vizeSataH bauddha aura dUsare sAhitya ke kathAnakoM meM inake nAma hamezA milate rahate haiN| eka jAtakakathA ke anusAra mahAjanaka nAmaka rAjakumAra dhanaprApti ke uddeza se sodAgaroM ke sAtha suvarNabhUmi ko jAnevAle jahAja meM gayA thaa| dUsarI eka jAtakakathA bharukaccha se suvarNabhUmi kI jahAjI musAphirI kA nirdeza karatI hai| suppAraka-jAtaka meM aisI hI yAtrA vistAra se dI gaI hai|25 guNADhya kI bRhatkathA to aprApya hai kintu usase bane hue budhatvAmi-likhita bRhatkathAzlokasaGgraha meM sAnudAsa kI suvarNabhUmi kI yAtrA batAI gaI hai| kathAsaritsAgara meM suvarNadvIpa kI yAtrAoM ke kaI nirdeza haiN| kathAkoza meM nAgadatta ko suvarNadvIpa ke rAjA sunda ne bacAyA aisI kathA hai|26 bRhatkathA ke upalabdha rUpAntaroM meM sabase prAcIna hai saGghadAsa vAcaka kRta vasudevahiNDi (racanAkAla-I0 sa0 300 se I0 sa0 500 ke biic)| sArtha ke sAtha utkala se tAmralipti (vartamAna tAmaluk) kI ora jAte hue cArudatta ko rAste meM lUTeroM kI bheMTa hotI hai, lekina vaha baca jAtA hai| sArtha se use alaga honA par3atA hai aura vaha akelA priyaMgupaTTaNa pahu~catA hai jahA~ pahacAnavAle vyApArI kI sahAya se vaha nayA mAla le kara tarI rAste vyApAra ke lie jAtA hai| cArudatta apanA vRttAnta detA hai-"piche...maiMne jahAja ko saja kiyA, usa meM mAla bharA, khalAsiyoM ke sAtha nokara bhI liye...rAjyazAsana kA paTTaka (pAsaporTa) 24. DA0 motIcandra, sArthavAha, pR0 134. ___25. jAtaka, bhAga 6 (iMgliza meM), pR0 22; vahI, bhAga 3, pR0 124; bhAga 4, pR0 86; aura jAtakamAlA, naM0 14. 26. kathAsaritsAgara (bambaI-prakAzana), taraGga 54, zlo0 86 se Age, 65 Age; taraGga, 57, 72 se Age; pR0 276, 267; taraGga, 86, 33, 62; taraGga, 123. 110. kathAkoza (Tawneys Ed.) pR. 28-26. Page #507 -------------------------------------------------------------------------- ________________ 102 AcArya vijayavallabhasUri smAraka graMtha bhI liyA aura cInasthAna kI ora jahAja ko calAyA...jalamArga hone se (cAroM ora) sArA jagat jalamaya sA pratIta hotA thaa| phira hamaloga cInasthAna phuNce| vahA~ vyApAra kara ke maiM suvarNadvIpa gyaa| pUrva aura dakSiNa dizA ke pattanoM ke pravAsa ke bAda kamalapura (khmera), yavadvIpa (javadvIpa-jAvA) aura siMhala (silona-laMkA) meM aura pazcima meM barbara (jhAMjhIbAra ?) aura yavana (alekajhAMDitrA) meM vyApAra kara, maiMne ATha koTi dhana paidA kiyA......jahAja meM maiM saurASTra ke kinAre jA rahA thA taba kinArA merI dRSTimaryAdA meM thA usI samaya jhaMjhAvAta hA aura vaha jahAja naSTa hyaa| kucha samaya ke bAda eka kASThaphalaka mere hAtha A gayA aura (samudra ke) taraMgoM kI paramparA se phaiMkAtA huA maiM usa avalambana se jI bacAkara sAta rAtriyoM ke bAda Akhira umbarAvatI-velA (velA = khAr3I) ke kinAre para DAlA gyaa| isa taraha maiM samudra se bAhara aayaa|" yaha byAna mahattva kA hai| priyaMgupaTTaNa baMgAla kI eka prAcIna bandaragAha thii| vahA~ se cArudatta cIna aura hinda-eziyA kI saphara karatA hai| cIna se suvarNadvIpa jAtA hai aura pUrva aura dakSiNa ke bandaragAhoM, vyApArakendroM meM sodA kara khmera, vahA~ se yavadvIpa aura phira vahA~ se siMhala ko jAtA hai| isa taraha cIna aura khmera ke bIca meM suvarNadvIpa honA sambhavita hai| vasudevahiNDi kI racanA bRhatkalpabhASya se prAcIna hai| vasudevahiNDi antargata cArudatta ke bayAna se pratIta hotA hai ki jaina granthakAra ina pUrvIya dezoM se suparicita the| bRhatkalpabhASya-gAthA meM "suvaraNa" zabda-prayoga se granthakAra kI apanI sUtrAtmaka zailI kA kAma cala jAtA hai kyoMki likhane aura par3hanevAle isake matalaba se (suvaraNa zabda se sUcita suvarNabhUmi artha se) suparicita the| aura uttarAdhyayana niyukti to spaSTa rUpa se suvarNabhUmi kA nirdeza karatI hai| suvarNabhUmi ke agaru ke bAre meM kauTilya ke nirdeza (arthazAstra, 2, 11) kA ullekha pahile kiyA gayA hai| milindapaNha bhI, samudrapAra takkola, cIna, suvarNabhUmi ke bandaragAheM, jahA~ jahAja ikaDe hote haiM, kA ullekha karatA hai| niddesa meM suvarNabhUmi aura dUsare dezoM kI jahAjI musApharI kA nirdeza hai| mahAkarma-vibhaGga meM dezAntaravipAka ke udAharaNa meM mahAkosalI aura tAmralipi se suvarNabhUmi kI ora jahAjI rAste se jAnevAle vyApAriyoM ko hotI huI ApattiyoM kI bAteM haiN| silonI mahAvaMza meM thera uttara aura thera soNa ke suvarNabhUmi meM dharmapracAra kA nirdeza hai|31 27. yavana asala meM AyoniA ke lie prayukta thaa| jisa samaya vasudevahiNDi aura guNADhya kI bRhatkathA racI gaI usa samaya yavana se alekjhANDiyA uddiSTa hogaa| 28. vasudevahiNDi, bhAga 1, pR0 132-146. 26. Agama prabhAkara munizrI puNyavijayajI kI prastAvanA, bRhatkalpasUtra, vibhAga 6. 30. milindapaNha (bhASAntara ), sekreDa buksa oNpha dha isTa sirIjha, vaoNlyuma 36, pR. 266 -"As a ship-owner, who has become wealthy by constantly levying freight in some sea-port town, will be able to traverse the high-seas and go to..... Takkola or Cina....or Suvarnabhumi or any other place where ships may congregate........." dekho, DA. silvA~ levi, Etudes Asiatiques, vA0 2, pR0 1-55, 431. 31. mahAkarma-vibhaGga, DA. silvA~ levi prakAzita, pR0 50 se Age dekho, mahAvaMza, gAigara prakAzita, pR066 suvarNadvIpa ( DA. ramezacandra majumadAra kRta ) vibhAga 1, pR06-40. . Page #508 -------------------------------------------------------------------------- ________________ veot give us any means the facts that the cast of suvarNabhUmi meM kAlakAcArya grIka-lATina granthakAra bhI suvarNabhUmi, suvarNadvIpa kA ullekha karate haiN| krisI (Chryse jisakA artha suvarNa hotA hai) dvIpa kA, pomponiasa mela (I0 sa041-54) apane De Chorographia meM ullekha karatA hai| plinI, TaoNlemI vagairaha granthakAroM ke bayAnoM meM, aura periplasa meM bhI, isakA ullekha hai| TaoNlemI sirpha krisI-dvIpa ke bajAya Chryse Chora (suvarNabhUmi) aura Chryse Chersonesus (suvaNedvIpakalpa) kA nirdeza karatA hai| arabI granthakAroM ke pichale bayAnoM ko yahA~ vistArabhaya se chor3a deNge| kintu ina saba sAkSiyoM kI vistRta samIkSA ke bAda DAkTara ramezacandra majumadAra ne jo likhA hai vahI dekha leN| Apa likhate haiM "The Periplus makes it certain that the territories beyond the Ganges were called Chryse. It does not give us any means to define the boundaries more precisely, beyond drawing our attention to the facts that the region consisted both of a part of mainland as well as an island, to the east of the Ganges, and that it was the last part of the inhabited world. To the north of this region it places "This" or China. In other words, Chryse, according to this authority, has the same connotation as the Trans-Gangetic India of Ptolemy, and would include Burma, Indo-China and Malaya Archipelago, or rather such portions of this vast region as were then known to the Indians. Ptolemy's Chryse Chersonesus undoubtedly indicates Malaya Peninsula, and its Chryse Chora must be a region to the north of it. Now we have definite evidence that a portion of Burma was known in later ages as Suvarnabhumi. According to Kalyani Inscriptions (Suvarnabhiumi-ratta-samkhata Ramannadesa), Ramanmadesa was called Suvarnabhumi which would then comprise the maritime region between Cape Negrais and the mouth of the Salvin............There can also be hardly any doubt, in view of the statement of Arab and Chinese writers, and the inscription found in Sumatra itself, that the island was also known as Suvarnabhami and Suvarnadvipa........There are thus definite evidences that Burma, Malaya Peninsula and Sumatra had a common designation of Suvarnabhumi, and the name Suvarnadvipa was certainly applied to Sumatra and other islands of the Malaya Archipelago."32 isa taraha DA0 majumadAra ke anveSaNa se barmA, malaya dvIpakalpa, sumAtrA aura malaya dvIpasamUha se abhI pichAne jAte pradezoM ke lie suvarNabhUmi zabda pracalita thA, aura vizeSa sumAtrA aura malayasAmudradhuni (Malaya Archipelago) kA dvIpasamUha suvarNadvIpa kahA jAtA thaa| bRhatkalpasUtra kI bhASya-gAthA meM, aura uttarAdhyayana niyukti meM "suvaNNa" zabda hai jisase suvarNabhUmi yA suvarNadvIpa donoM artha ghaTamAna hote haiN| kintu cUrNikAra aura TIkAkAra (malayagiri) jaise bahuzruta vidvAnoM ne apane ko prApta AdhAragrantha aura prAcIna-paramparAgata jJAna ke anusaraNa meM suvarNabhUmi artha diyA hai| isa lie kAlakAcArya dakSiNa-barmA, usake pUrva ke aura dakSiNa ke pradezoM meM vicare the aisA artha ghaTAnA ThIka hogaa| vahA~ se Age ve kahA~ taka gaye, aura "ajja kAlaga"ne zeSa jIvana meM kyA kyA kiyA, 32. DA0 ramezacandra majumadAra, suvarNadvIpa, bhAga 1, pR0 48. 33. Arya kAlaka ke zeSa jIvana ke bAre meM agara bhASyakAra aura cUrNikAra ko kucha aura bhI patA hogA Page #509 -------------------------------------------------------------------------- ________________ 104 AcArya vijayavallabhasUri smAraka graMtha kahA~ kahA~ vihAra kiyA ityAdi ba teM hamAre sAmane upasthita na hone se yaha khayAla karanA ki anAma (campA)meM kAlAcArya (kAlakAca rya) ke jAne kI paramparA nirAdhAra hai yA vaha kAlaka-para kI nahIM ho sakatI yaha zaMkA nirarthaka hogii| aura jaisA Age batAyA hai, ajja kAlaka ke brAhmaNakula meM janma hone kI jaina paramparA, kAlaka ko nimitta aura mantrajJAna hone kI paramparA, vaTavRkSa ke nIce rahane kI paMcakalpabhASya kI gvAhI ityAdi se kAlaka ke anAma jAne ke anumAna ko puSTi milatI hai| utpalabhaTTa kI TIkA kI hastapratoM meM vakAlaka se yadi vaGkA se kAlaka ke sambandha kA nirdeza ho taba to isako aura bhI puSTi milatI hai| kAlaka ke vyaktitva ko ThIka samajhA jAya taba pratIta hogA ki unake lie yaha saba karanA zakya thaa| vahA~ se ve Tonkina (dakSiNa cIna gaye yaha anAma (campA) kI usa paramparA kA kahanA hai| jo kAlaka sindhu ke usa pAra zakasthAna-zakakUla-pArasakUla ko gaye so kAlaka pUrva meM baMgAlase barmA hokara ina saba pradezoM meM bhI gaye yaha samajhane meM koI asaGgatidoSa nahIM rhtaa| magadha se Age jainadharma ke kramazaH vistAra ke itihAsa ko vinA dekhe yaha vastusthiti sambhavita na lgegii| mahAvIra gaye the rAr3hA meM--pazcimI baMgAla meM / vaha pradeza anAryoM se, asaMskRta janoM se bharA par3A thaa| mahAvIra ko vahA~ kAphI upasarga sahana karane pdd'e| ve rAr3hA yA lAr3ha-vAsI loga, jinako hama prinvitive peoples kahate haiM, vaise the| pUrvIya pradezoM meM barmA, aAsAma, sayAma, hindI-cIna, malAyA ityAdi dezoM meM nAga ityAdi jAti kI prAgaitihAsika asaMskRta prajAtroM meM bhAratIya saMskRti ne jA kara apane saMskAra phailaaye| yaha to campA, kamboz2a (kambor3iyA) ityAdi ke itihAsa se supratIta hai| prAcIna kAla meM dakSiNa meM jaise agatsya bagairaha ne yaha kArya kiyA, pUrvIya pradezoM kI ora mahAvIra kI naz2ara daudd'ii| sambhava hai ki ve baMgAla kI pUrvIya sImA taka (zAyada barmI sarahada taka) gye| rAr3hA aura usake pradezoM meM mahAvIra-vihAra kA vistRta bayAna granthoM meM upalabdha nahIM hai| mahAvIra ke anugAmI sthaviroM ne yaha kArya cAlU rkkhaa| taba hI to hama sthavirAvalI meM tAmralipti, koTivarSa aura puNDrabarddhana kI zAkhAoM ke nirdeza pAte haiN| chedasUtrakAra sthavira Arya bhadrabAhu (mahAvIra nirvANa varSa 170) nepAla ko gaye the yaha bhI isI pravRtti kA sUcaka hai| paJcakalpabhASya meM gAthA hai--"vaMdAmi bhaddabAI, pAINaM sylsuynaanniN"-ityaadi| yahA~ "pAINaM" kA 'prAcIna-gotrIya' aisA artha pichale granthakAroM ne batalAyA hai aura "prAcIno janapadaH" aisA kahate haiM / pAharapura (baMgAla) se utkhanana meM guptakAlIna tAmrapatra-dAnapatra milA hai jisa meM paJcastUpAnvaya (sambhavataH mathurA kA) ke jainAcAryoM ke vahA~ taka ke vihAra kI sAkSI milatI hai|35 ___ kama se kama guptarAjAoM ke zAsanakAla taka pUrvIya bhArata meM jaina dharma kA pracAra cAlU rhaa| phira dUsare dasare kinhI rAjakIya pravAhoM ke prabhAva se jaina saGgha kA jamAva pazcima aura dakSiNa bhArata kI ora bar3hatA gyaa| pUrva-bhArata meM vartamAna sarAka (zrAvaka) jAti ke loga prAcIna zrAvaka (jaina) the aisA kahA jAtA hai| kintu apane vivaraNAtmaka grantha meM una bAtoM kA prasaMga upasthita na hone se ( anaucitya samajha kara ) ve kucha Age na likha sake / datta vAlI ghaTanA ke anta meM kaDAvalo-kAra sirpha itanA hI likhate haiM : "kAlayasUri vi vihiNA kAlaM kAUNa go devlog|" zAyada kAlaka kA zeSa jIvana ina pUrvIya pradezoM meM gujarA / isa viSaya meM nizcayAtmaka kucha kahanA zakya nhiiN| 34. isa viSaya meM dekhiye, buleTina oNpha dha prinsa oNpha velsa myujhiama, vaoN0 1 naM. 1, pR0 30-40. 35. epigrAphikA inDikA, vaoN0 20, pR0 56 se Age; hisTarI oNpha bengAla, vaoN0 1, pR0 410. Page #510 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 105 isa taraha hama dekhate haiM ki mahAvIra-svAmI ke pazcAt karIba pA~casau varSa meM dUsare sampradAyoM ke sAtha jainoM ne bhI pUrva meM aura uttarapUrva meM apane siddhAntoM kA pracAra karane ke prayatna kiye hoMge, aura baMgAla meM I0 sa0 kI pA~cavI zatAbdI taka jainoM ke vaha prayatna cAlU the| ataH isase bhI pUrva meM barmA, anAma ityAdi meM tathA suvarNabhUmi se pichAne jAte pradezoM meM aisA prayatna hone kA agara prAcIna jaina granthoM kA pramANa mile taba vaha asaGgata aura azakya nahIM laga sktaa| kama se kama barmA, aAsAma aura nepAla meM jainAcAryoM ke jAne kA anumAna to hareka ko grAhya hogaa| dakSiNa barmA se paidala rAste se jainAcArya, Age bhI, suvarNabhUmi se pichAne jAte pradezoM meM, jA sakate the aura gaye hoNge| Arya kAlaka ke samaya ke bAre meM Age vicAra hogaa| unakA samaya, jaisA ki Age dekheMge, I0 sa0 pUrva 162 se 151 yA I0 sa0 pUrva 132 se 61 kI aAsapAsa kA hai: usa samaya meM bhAratIya vyApArI ina pradezoM meM jAte the yaha hama dekha cuke haiN| DaoN0 majumadAra likhate haiM "The view that the beginnings of Indian Colonisation in South-East Asia should be placed not later than the first century A. D. is also supported by the fact that trade relations between India and China, by way of sea, may be traced back to the second century B.C.36 As the Chineses vessels did not proceed beyond Northern Annam till after the first century A.D., it may be presumed that the Indian vessels plied at least as far as Annam even in the second century B.C. As the vessels in those days kept close to the coast, we may conclude that even in the second century B.C. Indian mariners and merchants must have been quite familiar with those regions in Indo-China, and Malaya Archipelago, where we find Indian colonies at a later date."36A magara jainAcAryoM kI jahAjI saphara kA, samudrayAna kA, anumAna karanA muzkila hai| kintu ve khuzkI rAste se jA sakate the| isa meM bhI bar3I bar3I nadiyA~ to aAtI hI haiN| bar3I bar3I nadiyoM ke pAra karane meM jaina zramaNa nAva meM baiTha sakate haiN| isa viSaya kI vistRta carcA bRhatkalpasUtra, uddeza 4 sUtra 32 se Age, aura ina sUtroM kI bhASyagAthAtroM (gAthA 5620) meM milatI hai| gaGgA yA zoNa (aura sindhu, narmadA) jaisI bhAratIya bar3I nadiyA~ pAra karanevAle jainAcAryoM ne brahmaputrA, IrAvadI jaisI nadiyA~ bhI nA~va meM pAra kI hogii| isa meM koI pratibaMdha nahIM hai| kinArA sAmane najara meM pA sake aise jalamArga meM nAva kA upayoga ho sakatA hai| bar3I bar3I aisI nadiyoM ke rAste meM bhI aisI kaI jagaha (yA pahAr3I dUna pradeza) hotI haiM jahA~ jala khUba gaharA hotA hai lekina sAmanevAlA kinArA najaroM se dUra nahIM hotaa| aura inhIM nadiyo meM aise bhI jalamArga hote haiM jahA~ pA~va Upara UThA kara cala kara bhI unako pAra kara sakate haiM jaisI ki bRhatkalpasUtrakAra " egaM pAyaM jale kiccA egaM pAyaM thale kiccA" ityAdi zabdoM meM anujJA dete haiN| isa taraha agara khuzkI rAste se, bIca meM AnevAlI nadiyA~ ko nAva meM baiThakara yA calakara pAra karake, dakSiNa barmA, campA, malAyA ityAdi pradezoM meM jAnA zakya hotA thA taba aja kAlaga, sAgara zramaNa aura dUsare jaina zramaNoM kA suvarNabhUmi-gamana dharmaviruddha, zAstraviruddha nahIM thaa| 36. touMga pao (T'oung Pao), 13 (1912), pR0 457-61; inDiyana hisTaoNrikala kvArTaliM, 14, pR0 380. 36 a. DA0 Ara0 sI0 majumadAra, zrenzianTa inDiyA kaoNlanAyajhezana ina sAutha-IsTa eziyA (1955), pR013. Page #511 -------------------------------------------------------------------------- ________________ zrAcArya vijayavallabhasUri smAraka graMtha bRhatkalpasUtra ke kartA hai prAcIna gotrIya yA prAcIna janapada ke sthavira Arya bhdrbaahu| apane banAye hue isa chedasUtra ke caturtha uddeza meM sAdhuoM ke jalayAna kI carcA karate hue zrApa likhateM haiM-"no kappai niggaMthANa vA niggaMthINa vA imAao paMcamaharANavAzro mahAnadIao uddivAzro gaNiyAzro vaMjiyAro aMto mAsA dukkhutto vA tikkhutto vA uttarittara vA saMtarittae vaa| taM jahA-gaMgA, jauNA, sarau, kosiyA mhii|" isa sUtra ke Upara niyukti bhI dekhanI cAhiye paMcaehaM gahaNeNaM sesA viu sUiyA mhaaslilaa| tattha purA vihariMsu ya, Na ya tAto kayAi sukkhaMti // 5620 // phira Age isI viSaya kI vistRta carcA pAtI hai| nAvasantaraNa ke bhinna bhinna doSa dikhalAte hue bRhatkalpasUtra ke (niyuktikAra yA) bhASyakAra kahate haiM vIravarassa bhagavato, nAvArUDhasya kAsi uvsgN| micchaddihi paraddho, kaMbala-saMbalehiM tArizro bhagavaM // 5628 // 38 bhagavAn mahAvIra bhI nAva meM car3he the isa kI pratIti aAvazyaka-niyukti gAthA 466-713. se bhI hotI hai| uparyukta bhASyagAthAtroM meM pratyanIkAdi doSoM kI carcA aura inase bacane ke lie jahA~ taka ho sake, sthala-rAstA (khuzkI-rAstA) grahaNa karane ke upadeza ke sAtha hI nAva se yA calate hI nadI pAra karane kI carcA hai| jahA~ jala kI gaharAI bilakula kama ho aura jAnU se bhI nIce jala ho, matalaba ki jahA~ pA~va ko jala se Upara UThA kara phira Age rakha kara nadI meM cala sakeM vahA~ kIcar3a se baca sakate haiM aura girane kI yA jIvahiMsA kI sambhAvanA atIva kama ho jAtI hai| kintu isa sArI carcA meM nAvArohaNa-nAva se nadI pAra karane kA sampUrNa pratibandha nahIM rakkhA gyaa| kAlakAcArya aura sAgara-zramaNa samudramArga se-jahAjI rAste se nahIM kintu khuzkI rAste se gaye hoMge aisA hamArA khayAla hai| aura bRhatkalpabhASya kI cUrNi aura TIkA ke vRttAntoM kA dhvani yahI hai| rAste meM kAlaka ke ziSyoM ko loga pUchate haiM, "ye kauna se prAcArya jA rahe haiM ?" isakA matalaba yahI hai ki ve khuzkI rAste se gye| IsA ke pUrva kI zatAbdiyoM meM khuzkI rAstA jyAdA istemAla hotA thaa| jahAjI vyApAra kramazaH bar3hA hogaa| khuzkI rAste the jo cIna ( dakSiNa cIna) taka le jAte the| khuzkI rAste ke viSaya meM DA0 majumadAra likhate haiM "From early times there was a regular trade-route by land between Eastern India and China through Upper Burma and Yunnan. We know from Chinese Chronicles that in the second century B.C. merchants with their ware travelled from China across the whole of North India and Afghanistan to Bactria. Through this route came early Chinese priests for whom, according to I-tsing, an Indian king built a temple in the third or fourth century A.D. From different points along this route one could pass to Lower Burma and other parts of Indo China, and a Chinese writer whom, according to From different Pindo China, and a 37. bRhatkalpasUtra, uddeza 4, sU0 32, vibhAga 5, pR0 1487, gAthA 5620. 38. vahI, pR0 1486, gAthA, 5628. 36. Avazyaka-sUtra, hAribhadrIya vRtti, patra 160-1. Page #512 -------------------------------------------------------------------------- ________________ __ suvarNabhUmi meM kAlakAcArya 107 Kia Tan, refers to a land route between Annam and India (Journal Asiatique, II-XIII, 1919, p. 461).40 zrAvakoM ke lie to sAgara-gamana aura nAvArohaNa niSiddha mAlUma nahIM hotA hai| vasudevahiNDiantargata cArudatta-kathAnaka kA bhI yahI dhvani hai, vyApAra ke lie jaina zrAvaka dvIpAntaroM meM jahAjoM se jAte the| jJAtAdharmakathAsUtra meM bhI ratnadvIpa pahu~ce hue vaNikoM kA prasaMga hai| agara kisI pradeza meM jaina gRhasthoM kI vasati na ho to vahA~ jaina sAdhu sAdhviyoM kA vihAra atIva kaThina hotA hai kyoM ki AhAra ke bAre meM niyamoM kA pAlana karanA muzkila ho jAtA hai| sAgarazramaNa saparivAra suvarNabhUmi meM the aise nirdeza kA matalaba yaha bhI hai ki vahA~ jaina gRhastha (sAhasika sodAgara) ThIka ThIka saMkhyA meM maujUda the| isa taraha isa samaya meM (I0 sa0 pUrva 151-60) bhAratIya vyApAriyoM kA suvarNabhUmi meM jAnA zurU ho cUkA thaa| vyApAra ke lie hareka sampradAya ke vaNik jAte the-jaina, bauddha yA hindU koI bhI ho| jainAcArya ke vahA~ saparivAra vihAra ke isa vizvasanIya bayAna kA nizkarSa yaha hai ki iMsA ke pUrva kI pahalI-dUsarI zatAbdiyoM meM bhAratIya sodAgara aura bhAratIya saMskRti ke suvarNabhUmigamana kA hameM eka aura pramANa milatA hai| dharma ke pracAra ke lie siddhi-vidyAsiddhi yA mantrasiddhi-ityAdi ke prayoga karane kA jainAcAryoM ke lie niSiddha nahIM thaa| aisI prabhAvanA ke kaI dRSTAnta milate haiM aura aise prAcAryoM ko prabhAvaka prAcArya kahate haiN| Arya vajra, Arya khapuTa, Arya pAdalita jaise prAcIna AcAryoM ke aise kArya saGghako mAnya rahe the| sAdhvI ko bacAne ke lie Arya kAlaka ne jo kiyA vaha bhI dharmaviruddha nahIM ginA gyaa| zakakUla meM aura bhArata meM bhI kAlakAcArya ne apane vidyA, maMtra aura nimitta-jJAna kA paricaya diyaa| aise bar3e bar3e prAcAryoM ko prabhAvaka zrAcArya kahate haiN| aise bahuzruta prAcAryoM ke prAcaraNa meM 2 zaGkA kI bAta to dUra rahI, ve Age dUsare prAcAryoM aura muniyoM ke mArgadarzaka bhI gine jAte haiN| Arya vajra, Arya pAdalipta, Arya kAlaka Adi sthavira prabhAvaka AcArya mAne gaye aura prabhAvaka-caritra meM inake caritra bhI diye gye| pazAlI, bahuzrata, vRddha jaina zrAcArya dharmAcaraNaviSayaka mAmale meM pramANabhUta gine jAte haiM aura jahA~ zAstroM kA pUrA khulAsA anupalabdha ho yA zAstravacana samajha meM na Ave vahA~ aise paTTadharoM, yugapradhAnoM, sthaviroM ke mArgadarzana aura kArya pramANabhUta hote haiN| zrutadhara anuyogakAra sthavira Arya kAlaka sAdhvI ko bacAne ke lie pArasakUla-zakakUla gaye aura vahA~ se zakoM ko le Aye aura gardabha kA uccheda krvaayaa| Aja taka Arya kAlaka kA yaha kathAnaka jaina samAja meM (vizeSataH zvetAmbara jaina saGka meM) atIva pracalita hai| kAlaka-kathA kI kaI sacitra prAcIna hastaprateM milatI haiN| sacitra pratiyoM meM kalpasUtra ke sAtha kAlakakathA kI pratiyA~ milatI rahatI haiM, yaha paryuSaNAparvatithi ke sAtha kAlaka kA sambandha hone ke kAraNa hogaa| kintu zakoM ko lAne vAle kAlaka ko itanA sanmAna milatA hai yahI sUcaka hai| 40. DaoN0 Ara0 sI0 majumadAra, enzianTa inDiana kaoNlanAijhezana ina sAutha-IsTa eziA (baDodA 1955), pR0 4. 41. zrI vIracanda gAMdhI jaba amarikA sarvadharmapariSada meM jA kara Aye taba jaina saGgha ne unako prAyazcitta karane kA khaa| usa samaya suprasiddha jainAcArya zrI vijayAnandasUrijI (zrI AtmArAmajI mahArAja) ne yahI abhiprAya diyA ki unakA samudrapAra jAnA niSiddha nahIM thaa| zrI AtmArAmajI mahArAja kA yaha patra gujarAtI sAptAhika 'jaina' (bhAvanagara) ke tA0 28-11-1953 ke aGka meM prakAzita huA hai| 42. jaise ki Arya vajra caityapUjA ke lie puSpa le Aye the| Page #513 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha kAlaka ke jIvanakAla meM unake zakoM ko lAne ke kArya ke viruddha ( aura dUsare kAryoM ke viruddha) kucha Andolana huA hogA / mantra-vidyA aura nimitta ke prayoga zrAma taura para jaina sAdhuyoM ke lie ucita nahIM mAne gaye haiM / vidyApiNDa ko to niSiddha hI mAnA gayA hai| aura phira paradeza se zakoM ko isa deza meM lAne kA bahuta se logoM ko (jainadharmAvalambI ko bhI ) pasanda na bhI ho / 108 gardabharA jocchedaka kAlakAcArya ke jIvana meM sAhasa (adventure) kA -- parAkrama kA-tattva spaSTa dikhAI detA hai / ve koI sAdhAraNa vyakti the / unhoMne jaba dekhA ki sUtra naSTa hote jA rahe haiM taba unhoMne anuyoga-granthoM kI racanA kI / bRhatkalpacUrNi aura TIkA ke anusAra unake anuyoga ko unakA ziSyasamudAya sunatA nahIM thaa| kyoM? anuyoga ke yahA~ do artha haiM--upadeza-pravacana aura cArya kAlaka ke race hue anuyoga grantha jinakA vyAkhyAna Apa karate hoNge| hama sunate haiM ki zrArya kAlaka ke ziSya pravrajyA meM sthira nahIM rahate the| kyoM ? kyA ina saba nirdezoM se yahI sUcita nahIM hotA ki kAlaka ke krAntikArI asAdhAraNa khayAla aura kArya, purAne rAste ko chor3a kara naye rAste para calane ke sAhasa ityAdi se saGkucita manovRtti vAle aura pragati virodhI tattva nArAz2a the ? hareka maz2ahaba kI tavArikha meM hama dekhate haiM ki bar3e bar3e mahAtmAnoM ko aise virodha apane jIvana meM sahana karane par3e yadyapi Age calakara ve yugapradhAna mAne gaye / krAisTa, mahAtmA gAMdhI, tukArAma, mIrAM kabIra Adi aneka dRSTAnta hamAre sAmane maujUda haiN| kAlakAcArya ko bhI aisI vipattiyoM kA sAmanA karanA par3A hogaa| jaina tArikha meM bhI hama dekhate haiM ki zrArya suhasti ke zrAcaraNa se Arya mahAgiri nArAja hue the / Arya vajra jatra pUjA ke lie puSpa le Aye taba unakA yaha kArya Ama taura se sAdhutroM ke lie ucita na thA / unakA bhI virodha huA hogA / zakoM ko lAnevAle, jIvikoM se nimitta par3hanevAle, nimittakathana aura vidyAprayoga karanevAle, paryUSaNAparva kI paJcamI tithi ko badala kara caturthI ko yaha parva manAnevAle, naye anuyoga-grantha racanevAle Arya kAlaka ke sAmane z2arUra virodhI tattva khar3e hue hoNge| 3 magara Arya kAlaka ranevAle the hI nahIM | unakI prakRti koI asAdhAraNa kisama kI thii| jaba unhoMne dekhA ki apane hI ziSya apanA hI anuyoga sunate nahIM the taba unako nirveda avazya huA magara ve baiThe rahanevAle yA dabanevAle nahIM the | unhoMne naye kAryapradeza kI ora dRSTi DAlI / ve suvarNabhUmi jA pahu~ce jahA~ bhAratIya vyApArI gaye hue the hI, jahA~ unakA praziSya bhI bhejA huA thA hI aura jahA~ bhArata ke anya dharmAvalambI sodAgara aura sAdhu bhI pahu~ca cUke hoMge / zaGkA yaha upasthita hogI ki agara kAlaka ke suvarNabhUmigamanavAlI paramparA saccI hai to phira hameM suvarNabhUmi meM kyoM jainadharma ke avazeSa milate nahIM ? lekina isakA matalaba yaha to nahIM ho sakatA ki bhaviSya meM milanA asambhava hai / hama yaha to jAnate hI haiM ki IsA kI pahalI dUsarI zatAbdI se lekara bhAratIya saMskRti ke avazeSa ina pradezoM meM mile haiM aura bhAratIya saMskRti kA ThIka ThIka pracAra isa samaya meM ina pradezoM meM ho cUkA thA / isa samaya meM vahA~ jAnevAle vyApAriyoM meM jaina bhI avazya hoMge yaha to sarva 43. hamAre khayAla se kAlaka ke zakoM ko lAnevAlI ghaTanA se hI jyAdA virodha huA hogA, paradezI zAsana ko pasanda kare aisI prajA girI huI na thI / aura na koI bhI prajA paradezI zAsakoM ko lAnevAle ko sanmAna detI hai / sAdhvI ko bacAne ke liye jo karanA par3A vaha prabhAvanA kA kArya thA para isa kArya meM rAjakIya svArtha na thA isa lie virodha sArvatrika na hogaa| virodha hone para bhI zrutadhara sthavira Arya kAlaka ko samajhanevAle, unakA sanmAna karanevAle bhI hoMge hii| kAlaka dezadrohI nahIM gine jA sakate / Page #514 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya sammata hogaa| sAtavIM sadI meM haribhadrasUri ne apanI samarAiccakahA meM bhI vyApAriyoM ke paradezagamana ke diye hue bayAna bhI yaha sUcita karate haiM ki jaina sodAgara bhI jAte the| aura inake bhI koI avazeSa, jaina-pratimA ityAdi milanA asambhava nhiiN| kintu hameM yAda rakhanA cAhiye ki AryakAlaka aura sAgarazramaNa jaise sAhasika sthaviroM kI paramparA bhI na rahI jo suvarNabhUmi ko jaayN| aura jaba magadha aura baMgAla meM jaina saGgha ko ApattiyA~ AI taba jainasAdhu jyAdA karake madhya, pazcima aura dakSiNa bhArata ko apane kendra banAte rhe| suvarNabhUmi kA khuzkI rAstA thA para magadha aura baMgAla kI pratikUla paristhiti ke kAraNa barmA jAnevAle jaina sAdhuoM kI paramparA TUTa gii| kAlakAcArya kA samaya aba hameM yaha socanA cAhiye ki kAlakAcArya kaba suvarNabhUmi meM gye| kAlakAcArya ke bAre meM vidvAnoM ne khava carcA kI hai| jaina sampradAya meM aneka kAlakAcArya-kathAnaka milate haiN| DA0 Dablyu. naoNrmana brAuna ne apane " sTori oNpha kAlaka " nAmaka grantha meM aise kaI kathAnakoM, aura kahAvalIantargata kAlaka kathAnaka aura carNigranthoM meM se bhI kitaneka ullekha uddhata kiye haiN| DA0 brAuna ne isa viSaya meM pUrvameM huI carcA kI sUcI bhI dI hai| munizrI kalyANavijayajI ne prabhAvaka-caritra ke gujarAtI bhASAntara kI prastAvanA meM kAlakAcArya ke viSaya meM carcA kI hai| aura phira dvivedIabhinandana grantha meM kitane kAlakAcArya hae aura kaba isa viSaya meM munizrI kalyANavijayajI ne vistAra se likhA hai| zrI sArAbhAI navAba prakAzita kAlakAcAryakathA meM ina saba kathAnakoM-carNiyoM ke (paJcakalpabhASya aura paJcakalpacUrNi ko chor3a kara) pATha diye haiM kinta carNiyoM ke kucha saMdarbha saMkSipta haiN| khAsa kara ke yavarAja, gardabha aura aDoliyA vAlA, jisakA kAlaka se jyAdA sambandha na mAna kara saMkSepa kiyA hai| isa prakAzana ko sampAdita karane vAle paM0 ambAlAla zAhane munizrI kalyANa vijaya jI ke pratipAdanoM kA sArAMza diyA hai| AzA hai ki ina prakAzanoM ko sAmane rakha kara vidvadgaNa Age kI carcA ko pddh'eNge| kAlakAcArya ke viSaya me upalabdha saba nirdezoM (saMdarbho) ko do vibhAga meM bA~TanA Avazyaka hogaa| eka to hai niyukti, bhASya, cUrNi aura kahAvalI kA vibhAga jo dUsare vibhAga se prAcIna hai aura prAcInatara paramparAoM kA banA huA hai| isako jyAdA vizvasanIya mAnanA caahiye| dUsarA hai navAba ke prakAzana meM diyA huzrA kAlakAcAye kathA prAkRta vibhAga, jisameM naM. 3 vAle kahAvalI se liye hue saMdarbha ko pahale vibhAga meM zAmila karanA hogA aura isa se atirikta saba kathAnakoM ko dUsare vibhAga meN| kahAvalI ko dasare vibhAga se prAcIna ginanI caahiye| bhASA kI dRSTi se vaha caNiyoM se jyAdA milatI hai| aura isameM jinabhadragaNi kSamAzramaNa ke bAre meM granthakAra ne "saMpayaM devaloyaM gazro" aisA nirdeza kiyA hai| ataH kahAvalIkAra aura jinabhadragaNi kSamAzramaNa ke bIca meM pA~ca zatAbdi kA antara mAna lenA ucita nhiiN| 4 pahale vibhAga se sambandha rakhanevAlI haiM kalpasUtra-sthavirAvalI, aura nandIsUtra kI pdmaavlii| dasarI paTTAvaliyoM se ye donoM jyAdA prAcIna haiN| duHSamAkAla zrIzramaNasaMghastotra aura hemacandrAcArya kI sthavirAvalI 44. vizeSa carcA ke lie dekhiye, jaina satyaprakAza (ahamadAbAda), varSa 17 aMka 4 (jAnyupArI, 1952), pR086-61) Page #515 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha bhI isa vibhAga se jyAdA sambandha rakhanevAle haiN| merutuGga kI vicArazreNi ityAdi dUsare vibhAga meM haiM kyoM ki una granthakAroM ke lie paramparA jyAdA vicchinna rUpa meM thiiN| hama dekhate haiM ki jyoM jyoM prAcIna zrAcAryoM ke sAtha uttarakAlIna granthakAroM kA adhika vyavadhAna hotA jAtA hai tyoM tyoM prAcIna paramparA kI bAtoM kA adhika lopa hotA jAtA hai| aura paTTAvalI jitanI arvAcIna utanI hI adhika avizvasanIya hotI hai| ratnasaJcayaprakaraNa (vikrama kI 15-16 zatAbdI) meM cAra kAlakAcAryoM kA samaya nirdiSTa hai| jaba unase prAcIna granthakAra tIna kAlakAcAryoM kA samaya dete haiN| merutuMga ke sAmane bhI vicchinna paramparA thI aura bahuta virodhAbhAsavAlI bAteM bhI inakI likhI huI vicArazreNi meM dekhane milatI hai| mani kalyANavijayajI ne apane "vIra nirvANa saMvat aura jaina kAla-gaNanA" ke pR. 55-57. pAdanoMdha 47 meM yaha spaSTa rUpa se batAyA hai| aisI paristhiti meM hameM prathama vibhAga ke granthoM aura granthakAroM ke AdhAra se hI chAnabina karake anumAna karanA ThIka hogaa| Arya kAlaka ke jIvana kI ghaTanAyeM mukhyataH sAta haiN| dUsare dUsare saMdoM meM aura kathAnakoM meM ye sAta ghaTanAyeM milatI haiM, jaisA ki muni kalyANavijaya ne bhI batAyA hai| ve ghaTanAyeM nimnalikhita haiM (1) datta rAjA ke sAmane yajJaphala aura datta mRtyu-viSayaka bhaviSya-kathana (nimitta kthn)| (2) indra ke sAmane nigoda-vyAkhyAna zakra-saMstuta nigoda-vyAkhyAtA Arya kaalk| (3) zrAjIvikoM se nimitta paThana aura tadanantara sAtavAhana rAjA ke tIna praznoM kA nimitta-jJAna se uttara denaa| (4) anuyogagrantha-nirmANa / (5) gardabha-rAjA kA ucchedana / (6) pratiSThAnapura jA kara vahA~ sAtavAhana kI vijJapti se pardUSaNA parvatithi jo paccamI thI usake bajAya caturthI krnaa| (7) avinItaziSya-parihAra aura suvarNabhUmi-gamana / (1) turuviNI (yA turumiNI) nagarI ke rAjA jitazatru ko prapaJca se haThAkara kAlaka ke bhAgineya datta ne rAjya liyA aura bahuta yajJa kiye| garva se datta ne kAlakAcArya ko ina yajJoM kA phala puuchaa| jaba kAlaka ne kahA ki sAta dina meM datta bUrI taraha maregA taba kAlakAcArya ko kaida kiyA gayA magara ThIka vaise hI bUre hAla datta mArA gayA jaisA ki kAlaka kA kathana thaa| satya-kathana, samyak-kathana ke dRSTAnta meM yaha kathA dI gaI hai| (2) isa ghaTanA meM camatkAra kA tattva jyAdA hone se isakA aitihAsika aMza pakar3anA muzkila hai| kathA aisI hai ki eka samaya indra ne pUrvavidehakSetra meM viharamAna tIrthaGkara sImandharasvAmI se nigoda-jIvoM ke viSaya meM sUkSma nirUpaNa sunaa| phira indra ne pUchA taba uttara milA ki usa samaya bhArata meM aisA sUkSma nirUpaNa karanevAle sirpha kAlakAcArya the| kutUhala se indra brAhmaNa ke rUpa meM Arya kAlaka ke pAsa gayA aura pRcchA karake nigoda-vyAkhyAna inase sunaa| bAda meM indra ne apanA zeSa AyuSya kitanA rahA hai aisI jaba pRcchA kI taba prAcArya ne apane jJAna se dekhA ki do sAgaropama aAyuSya abhI usa brAhmaNa ke lie zeSa thA jo indra kA hI ho sakatA hai| ataH zrAcArya ne kahA-"zrApa to indra haiN|" prasanna ho kara indra calA gyaa| kathA ke camatkArika tattva ko chor3a deM to isa meM se do bAteM phalita hotI haiM vaha yAda rakhanA cAhiye-eka hai kAlakAcArya kA nigoda-jIvoM ke bAre meM sarvazreSTha jJAna aura dUsarA hai unakA jyotissjnyaan-nimittjnyaan| Page #516 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 111 ( 3 ra 4) prasaGgoM kA vRttAnta hama paJcakalpabhASya aura cUrNi ke AdhAra se dekha cUke haiN| ina donoM ghaTanAoM meM Arya kAlaka ke nimittajJAna kA spaSTa nirdeza hai aura inake anuyoga nirmANa kA ullekha bhI hai| inake lokAnuyoga meM bhI nimittazAstra thA / ghaTanA (2) meM Arya kAlaka ke nimittajJAna kA mahattva sUcita hai hI / ataH (3) aura (4) ghaTanAoM ko bhI (2) ke sAtha hI jor3anA hogA / yajJaphalakathanavAlI ghaTanA ( 1 ) meM bhI nimittajJAna kA mahatva batAyA gayA hai / ataH ghaTanA (1) se (4) eka hI kAlaka ke jIvana kI honI caahiye| nigodavyAkhyAtA Arya kAlaka ke viSaya meM munizrI kalyANavijayajI likhate :-" inako nirvANa se 335 veM varSa ke anta meM yugapradhAnapada milA aura 41 varSa taka ye isa pada para raheM, jaisA ki sthavirAvalI kI gAthA meM kahA hai / 46 parantu vicArazreNi ke pariziSTa meM eka gAthA hai jo inakA vI0ni0 320 meM honA pratipAdita karatI hai / pAThakoM ke vilokanArtha vaha gAthA nIce uddhRta kI jAtI hai hiyAtrI | mAlUma hotA hai ki isa gAthA kA Azaya kAlakasUri ke dIkSA samaya ko nirUpaNa karane kA hogA / " Age munijI likhate haiM- " ratnasaJcaya meM 4 saMgRhIta gAthAeM haiM, jina meM vIra nirvANa se 335, 454, 720, aura 66.3 meM kAlakAcAryanAmaka AcAryoM ke hone kA nirdeza hai| ina meM pahale aura dUsare samaya meM honevAle kAlakAcArya kramazaH nigoda vyAkhyAtA aura gaddebhillocchedaka kAlakAcArya haiM / 47 isameM to koI sande nahIM hai para 720 varSavAle kAlakAcArya ke astitva ke bAre meM abhI taka koI pramANa nahIM milaa| dUsare isa gAthokta kAlakAcArya ko zakra saMstuta likhA hai jo ThIka nahIM kyoMki zakrasaMstuta aura nigodavyAkhyAtA eka hI the jo pannavaNAkartA aura zyAmAcArya ke nAma se prasiddha the aura unakA samaya vIrAt 335 se 376 taka nizcita hai| isase isa gAthokta samaya ke kAlakAcArya ke viSaya meM sampUrNa sandeha hai| 48 sirivIra jigiMdA, varisasayA tinnivIsa (320 ) kAlayasUrI jAno, sakko paDibohitro jeNa // 1 // 64, munijI uttarAdhyayana-niryukti kI nimnalikhita gAthA (naM. 120) ko uddhRta karate haiM " ujjeNi kAlakhamaNA, sAgarakhamaNA suvannabhUmIe / iMdo uyasesaM pucchara sAdivvakaraNaM ca // " uttarAdhyayana sUtra, vibhAga 1, (de. lA. pu0 naM. 33, bambaI 1616), pR0 125 - 127. isa niyukti - gAthA se spaSTa hai ki niyuktikAra ke mata se suvarNabhUmi jAnevAle, sAgara dAdAguru AryakAla aura nigoda-vyAkhyAtA zakra saMstuta AAryakAlaka eka hI vyakti haiN| kintu munijI ko yaha maMjUra nahIM hai, ve isa niryuktigAthA para likhate haiM-" isa gAthA meM sAgara ke 45. muni kalyANavijaya, "vIra nirvANa saMvat aura jaina kAlagaNanA ( jAlora, vi0 saM0 1981 ), pR0 pAdanoMdha 46. 46. gAthA ke lie dekho, vahI, pR0 61. yahA~ Aryasuhasti ke bAda guNasuMdara varSa 44 aura unake bAda nigodavyAkhyAtA kAlakAcArya varSa 41, unake bAda khaMdila (saMDila yA sAMDilya ) 38 varSa taka yugapradhAna rahe aisA kahA gayA hai| saMDila ke bAda revatImitra yugapradhAna rahe / 47. ratnasacayaprakaraNa kI gAthAyeM Age dI gaI haiM / 48. vIra nirvANasaMvat aura jaina kAlagaNanA pR0 64-65 / Page #517 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha dAdAguru kAlakAcArya ke sAtha indra kA prazna Adi honA likhA hai, gaIbhillocchedaka, caturthI paryuSaNAkAraka aura avinIta-ziSya parihAraka eka hI kAlakAcArya the, jo 453 meM vidyamAna the aura zyAmAcArya kI apekSA dUsare the| prastuta sthavirAvalI kI gAthA meM prathama kAlakAcArya ko nigodavyAkhyAtA likhA hai jo ki isa viSaya kA eka spaSTa matabheda hai|" 49 vAstava meM munijI ke lie uttarAdhyayana niyukti ke isa vidhAna ko chor3akara anya kalpanA karane kA ucita nahIM hai kyoM ki niyukti kA pramANa merutuGga kI aura dUsarI madhyakAlI paTTAvaliyoM se prAcIna aura jyAdA vizvasanIya hai| phira bhI yahA~ eka bAta ko dekhanA jurUrI hogA ki manijI ke khayAla se bhI gaIbhillocchedaka, avinItaziSya-parihAraka (suvarNabhUmi ko jAnevAle) aura caturthI pa!SaNakAraka kAlakAcArya eka hI vyakti the| (5) aba naM 5 Adi ghaTanAyeM dekheN| zakakuloM ko bhArata meM lA kara gardabharAjA kA uccheda karane kI kathA itihAsa vidoM ko supratIta hai| vahA~ bhI nimitta aura vidyAjJAna kA upayoga hotA hai| hama dekha cuke haiM ki bRhatkalpabhASya aura cUrNi meM isa ghaTanA kA aura naM. 7 kI ghaTanA kA ullekha hai magara donoM meM se eka bhI granthakAra ina donoM ghaTanAvAle kAlaka ke bhinna bhinna hone kA koI sUcana nahIM dete| aura jaba uttarAdhyayana-niyukti naM. 7 aura naM. 2 vAle kAlakAcArya ko eka hI vyakti mAnatI hai taba naM. 5, naM. 7 aura naM. 2 vAle kAlaka eka hI haiN| (6) naM.6 vAlI ghaTanA meM kahA gayA hai ki balamitra-bhAnumitra nAmaka apane bhAgineya rAjAoM se nArAja ho kara Arya kAlaka pratiSThAnapura jAne ko nikle| balamitra ke purohita ne jaina muniyoM ko akalpya AhAra dilavAnA zurU kiyA jisase sAdhuoM ko bhUkhe rahanA pdd'aa| ataH kAlakAcArya ne pratiSThAnapura jAne ke lie vihAra kiyaa| vahA~ ke rAjA sAlAhaNa (sAtavAhana-jo jaina dharma kI ora, vizeSataH AryakAlaka kI ora, abhiruci rakhatA hogA) ko prAcArya ne kahA ki bhAdrapada zukla paJcamI ko payUSaNa parva kro| rAjA ne kahA ki usa nagara meM vaha tithi aAma prajA meM indra mahotsava kA parva manAI jAtI hai isa lie prAcArya kI aAjJAnusAra paryuSaNAparva usa dina manAnA muzkila hogaa| rAjA ne dUsare dina parva manAne kI anujJA maaNgii| Arya kAlaka ne kahA ki tithi kA atikrama nahIM ho sakatA ataH pUrva dina ko-caturthI ko-- paryaSaNA parva manAyo aura usa dina vidhipUrvaka zramaNoM ko AhAra bhI do| isa taraha prasaGgavaza kAlakAcArya ne caturthI mnaaii| aura usa dina se vaha tithi zramaNapUjA-parva rUpa se mahArASTra meM pracalita huii| jaise pahale kahA gayA hai, sirpha prabhAvaka prAcArya hI aise nirNaya de sakate haiM, jo yugapradhAna prAcArya hoM, bar3e zrutadhara hoN| aura yahA~ bhI tithinirNaya kA prasaGga hone se yaha jyotiSazAstra--muhUrta aura nimitta-ko jAnanevAle Arya kAlaka ke jIvana kI ghaTanA hI ho sakatI hai| phira yaha supratIta hai ki naM.5 kI gardabharAjocchedavAlI ghaTanA meM balamitra-bhAnumitra kA nirdeza hone se naM. 5 aura naM. 6 ke Arya kAlaka eka hI vyakti haiM aura isa taraha jaise ki hama pIche dekha cuke haiM naM. 5, naM. 6, naM. 7 zrIra naM. 2 vAlI ghaTanAoM ke kAlaka, eka hI haiN| naM. 3 aura 4 vAlI ghaTanAoM ke Arya kAlaka anuyogakAra haiM unakA aura suvarNa bhUmi jAnevAle (naM.7) kAlaka kA eka honA to pahile hI dekha cuke haiN| naM. 1 vAlI ghaTanA vistAra se Age dekheNge| anayogakAra kAlaka nimittajJAnI haiM aura naM. 1 meM yajJaphala batalAne vAle kAlaka bhI samartha nimittajJAnI haiN| ataH vAstava meM ghaTanA naM. 1 se 7 ke nAyaka eka hI Arya kAlaka hoNge| yahI yukti-saGgata lagatA hai| 46. vahI, pR064-65 paadnoNdh| Page #518 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 113 isI DhaMga se anveSaNa karane kA aura isa prazna kA nirAkaraNa karane kA prayatna muni kalyANavijayajI ne bhI kiyaa| muni jI ke khayAla se do kAlakAcArya hue| magara jisa tarka se ve dUsare kAlaka ke sAtha bhinna ghaTanAoM ko jor3ate haiM isI tarkapaddhati se vAstava meM eka hI kAlaka ke sAtha saba ghaTanAoM kA sambandha siddha hotA hai, usa kAlaka kA samaya kucha bhI ho| eka se jyAdA kAlakAcArya kI samasyA kI upasthiti bAda ke granthakAroM ke kAraNa aura kAlagaNanAoM meM honevAlI gar3abar3a ke kAraNa, khar3I huI hai| munijI ke tarka ko aura nirNaya ko savistara dekhane ke pahale hama yahA~ yaha batalAnA cAhate haiM ki hamArA ukta anumAna munijI kI tarkapaddhati se hI kiyA gayA hai| zrApa likhate haiM-"gaI bhillocchedavAlI ghaTanA meM yaha likhA hai ki ye kAlaka jyotiSa aura nimittazAstra ke prakhara vidvAn the| udhara pA~cavIM ghaTanA kAlaka ke nimittazAstrAdhyayana kA hI pratipAdana karatI hai| isase yaha bAta nirvivAda hai ki ina donoM ghaTanAoM kA sambandha eka hI kAlakAcArya se hai|"50 jaba isI tarka se saba ghaTanAyeM eka hI kAlaka ke jIvana kI ghaTita hotI haiM, taba kucha ghaTanAyeM pahile kAlakaparaka aura anya saba dUsare kAlakaparaka mAnanA aisA muni jI kA anumAna yuktisaGgata nahIM hai| saba ghaTanAyeM eka hI kAlaka ke jIvana kI haiM aise nirNaya ko dUsarI dRSTi se bhI puSTi milatI hai| hamane pahale batAyA hai usa taraha pahile vibhAga ke saMdarbho (niyukti, cUrNi, bhASya, kahAvalI ityAdi) ko dekheM to koI bhI granthakAra do kAlaka kI hastI dikhalAte hI nhiiN| una saba saMdarbho kI chAnabIna karanI caahiye| hareka granthakAra bhinna bhinna viSaya kI carcA meM, kAlaka ke jIvana kI eka yA do yA tIna ghaTanAyeM dete haiM aura hareka granthakAra ke mata se ye ghaTanAyeM eka hI kAlaka kI haiM kyoMki unhoMne virodhAtmaka sUcana diyA hI nahIM aura na inako aisI zaGkA utpanna ho sakatI thii| aba dekheM ki prAcIna grantha meM kaunasI ghaTanA hai 1. dazAcUrNi-isameM ghaTanA naM. 6-caturthIkaraNa-milatI hai| ___2. bRhatkalpabhASya aura cUrNi-ghaTanA naM0 7 aura ghaTanA naM0 5-grdbhillocched| isa ke alAvA yavarAjA, gardabha-yuvarAja aura aDoliyA vAlA kathAnaka (gardabha kA gardabharAjoccheda se sambandha hai magara usa vRttAnta meM kAlaka kA prasaGga nahIM hai)| yaha yavarAja aura gardabha vAlA vRttAnta hamane yahA~ pariziSTa meM diyA hai, gardabhilloM ke viSaya meM Age ke saMzodhana meM paNDitoM kI suvidhA ke khayAla se| 3. paJcakalpabhASya aura cUrNi-ghaTanA naM0 3--nimittapaThana, aura ghaTanA naM0 4-anuyogagranthAdi nirmANa. 4. uttarAdhyayana niyukti aura cUrNi-ghaTanA naM0 7 - avinIta ziSya parihAra, suvarNabhUmigamana; aura ghaTanA naM0 2-nigoda vyAkhyAna. 5. nizIthacUrNi-ghaTanA naM0 5-gardabhilloccheda aura ghaTanA naM0 6-caturthIkaraNa. 6. vyavahAra-cUrNi-Arya kAlaka ujjaina meM zakoM ko lAye aisA ullekha hai ataH vaha ghaTanA naM0 5 se sambandha rakhatI hai| 7. zrAva -ghaTanA naM0 1-datta ke sAmane yajJaphalakathana. 50. dekhiye, muni kalyANavijaya, Arya kAlaka, dvivedI abhinandana grantha, (nAgarI pracAriNI sabhA, kAzI, saM0 1660) pR0 115. Page #519 -------------------------------------------------------------------------- ________________ AcArya vijayavallabhasUri smAraka graMtha - 8. kaddAvalI ghaTanA naM0 5gaIbhocchedaH ghaTanA naM0 6 - caturthIkaraNa; ghaTanA naM0 7 avinIta ziSyaparihAra, suvarNabhUmigamana; ghaTanA naM0 1- kAlaka aura dattarAjA, 114 - jaba paJcakalpabhAgya ke anusAra naM0 3 aura 4 vAle kAlaka eka haiM, uttarAdhyayana] niyukti ke anusAra naM0 7 aura naM0 2 vAle eka haiM, aura jaba naM0 7 vAlI ghaTanA kA naM0 3 aura naM0 4 ke anuyogagranthoM se sambandha hai taba naM0 2, 4, 7, aura 2 - ye saba ghaTanAe~ ekakAlakaparaka hotI haiN| nizIthacUrNi anusAra naM0 5 aura naM0 6 vAle zrArya kAlaka eka haiN| aura bRhatkalpabhASya ke anusAra naM0 5 aura naM07 vAle eka haiM, ataH naM0 5, 6 aura naM0 7 vAle kAlaka to eka haiM hii| uttarAdhyayananiyukti aura cUrNi ke mata se naM0 7 aura naM0 2 vAle eka haiM / ataH naM0 5, 6, 7, 2 vAle eka hI kAlaka haiN| phira naM0 3 aura 4 vAle naM0 7 vAle kAlaka haiM vaha to spaSTa hai / " munizrI kalyANavijayajI ko yaha maMjUra hai / aura kahAvalI ke anusAra, naM0 5, naM0 6, naM0 7 aura naM0 1 vAle kAlaka eka haiN| ataH isa vibhAga ke granthoM ke samIkSaNa se ina granthakAroM ke khayAla meM ghaTanA naM0 1 se ghaTanA naM0 7 vAlI saba ghaTanA vAle kAlakAcArya eka hI hoNge| yaha kAlaka kaba hue munizrI kalyANavijayajI ke mata se do kAlakAcArya hue pahale nirvANa saMvat 300 se 376 taka meM, ina kA janma ni0 saM0 280 meM, dIkSA ni0 saM0 300 meM, yugapradhAnapada ni0 saM0 335 meM aura svargavAsa ni0 saM0 376 meM unake jIvana kI do ghaTanAe~ ghaTanA naM0 1yajJaphalakathana, aura ghaTanA naM0 2 - nigodavyAkhyAna / 5 52 ( munijI ke mata se, dUsare kAlaka ke jIvana meM ghaTanA 3 se 7 huii| aura ve huI : ghaTanA 3 (nimitta-paThana), vIra nirvANa saMvat 453 se pahale; ghaTanA 4 ni0 saM0 453 se pahale; ghaTanA 5 ( gaddabhisloccheda), ni0 saM0 453 meM ni0 saM0 451 se 465 ke bIca meM; ghaTanA 1 ( vinIta ziSya- parihAra ), 465 ke pahale " 3 | 53 Apa likhate haiM-" jahA~ taka hama jAna sake haiM, uparyukta sAta ghaTanAtroM ke sAtha do hI vyaktiyoM kA sambandha hai - prajJApanAkartA zyAmArya aura sarasvatI - bhrAtA zrArya kAlaka / nigoda-pRcchA sambandhaka ghaTanA, jo kAla-kathAoM meM cauthI ghaTanA kahI gaI hai, hamArI samajha meM zrArya rakSita ke caritra kA anukaraNa hai / parantu isa viSaya meM nizcita mata denA dussAhasa hogA kyoM ki 'uttarAdhyayana-niryukti' meM eka gAthA hameM upalabdha hotI hai, jisakA zrAzaya yaha hai-" ujjayinI meM kAlaka kSamAzramaNa the aura suvarNabhUmi meM sAgara zramaNa / ( kAlaka suvarNabhUmi gaye, aura indra ne A kara ) zeSa AyuSya ke viSaya meM pUchA / ( tatra kAlaka ne kahA ) Apa indra haiN| xxx isa varNana se yaha to mAnanA par3egA ki kAlaka ke pAsa indrAgamana viSayaka bAta 52. vahI, pR0 116-117. 53. vahI, pR0 116 - 117. - 51. avinItaziSyaparihAra ( aura suvarNabhUmigamana) vAlI ghaTanA aura nimitta paThana aura anuyoga nirmANavAlI ghaTanA ko chAnavIna kara ke munidhI likhate hai " ina donoM paTanAoM kA Antarika rahasya eka hI hai aura vaha yaha ki kAlaka ke ziSya unake kAbU meM na the|" isa khayAla ko le kara munijI ne bhI batAyA hai ki ye ghaTanAyeM eka hI kAlaka ke jIvana kI hai| dvivedI abhinandana grantha, 40 115. ghaTanAyeM isa kramase anuyoga - nirmANa ), ghaTanA 6 (caturthI paryuSaNA ), ni0 saM0 451 ke bAda aura Page #520 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 115 bhI prAcIna hai / 54 uparyukta ghaTanA se yaha bhI jAnA jAtA hai ki sAgara ke dAdA- guru dUsare zrArya kAlaka ke sAtha isa ghaTanA kA sambandha hai / parantu hama pahale hI kaha cuke haiM ki yugapradhAna sthavirAvalI meM "zyAmArya" nAmaka prathama kAlaka ko nigoda vyAkhyAtA kahA hai| aisI dazA meM nizcayapUrvaka nahIM kahA jA sakatA ki nigodavyAkhyAtA kAlakAcArya pahile the yA dUsare / "55 munijI ke ukta vidhAna meM vAstava meM AkharI vAkya kI jarUrata hI nahIM, kyoM ki nigodavyAkhyAna kA sambandha zyAmArya se ho sakatA hai athavA zrArya rakSita se| hameM yaha bhI yAda rakhanA cAhiye ki isa ghaTanA meM indra apanA zeSa zrAyuSya pUchatA hai jo vAstava meM jyotiSa aura nimittazAstra kA viSaya hai / suvarNabhUmi jAnevAle aura anuyoga nirmAtA zrArya kAlaka eka hI the aura ve nimittajJAnI the yaha to hama dekha cuke haiM aura ghaTanA 3 se ghaTanA 7 vAle kAlaka eka hI haiM vaha to munijI ko bhI maMjUra hai / aba agara hama siddha kara sakeM ki anuyoga nirmAtA zrArya kAlaka vaha zyAmArya hI ho sakate haiM taba ghaTanA 3 se ghaTanA 7 vAle kAlaka ko bhI zyAmArya mAnanA pdd'egaa| aura uttarAdhyayananiryukti-gAthA - ( jo prAcIna hone se jyAdA vizvasanIya honI cAhiye ) bhI saccI siddha hogI / hama kaha cuke haiM ki zrArya rakSita ne anuyoga- pRthaktva kiyA aura anuyoga ke cAra bhAga kiye| zrArya rakSita kA samaya hai zrArya vajra ke bAda kA, matalaba ki ni0 saM0 584 se 597 AsapAsa, 56 I0 sa0 57 se 70 AsapAsa / zrArya kAlaka ne lokAnuyoga, gaNDikAnuyoga, prathamAnuyoga Adi kA nirmANa kiyA jaisA ki paJcakalpabhASya meM kahA gayA hai| isa ke bAda hI anuyoga pRthaktva ho sakatA hai| kAlaka ke anuyoga ke rakSita ke anuyoga pRthak va se pUrvavartI hone kA eka aura pramANa bhI milatA hai| isa viSaya meM muni zrI kalyANa vijayajI ne likhA hai ki- " nandIsUtra meM mUlaprathamAnuyoga aura gaNDikAnuyoga kA ullekha milatA hai / vahA~ prathamAnuyoga ke sAtha lagA huA 'mUla' zabda nandI ke racanAkAla meM do prathamAnuyogoM ke astitva kI gUr3ha sUcanA detA hai| yadyapi TIkAkAra isa 'mUla' zabda kA prayoga tIrthakaroM ke artha meM batAte haiM, tathApi vastusthiti kucha aura hI mAlUma hotI hai / 57 zrAvazyaka niryukti Adi jaina siddhAnta-granthoM meM yaha bAta spaSTa likhI milatI hai ki zrArya rakSita sUrijI ne anuyoga ko cAra vibhAgoM meM bA~Ta diyA thA 58 54. vAstava meM isa ghaTanA kA Arya rakSita se sambandha taba jor3A gayA jaba kAlaka ke anuyoga kA sthAna Arya rakSita ke anuyoga - pRthaktva ne liyA / ataH uttarAdhyayana-niryukti-gAthA meM zaGkA rakhane kI AvazyakatA nhiiN| 55. dvivedI abhinandana grantha, pR0 114 / 56. dekhiye, paTTAvalI samuccaya, siri dusamAkAla- samaya saMgha thayaM, pR0 11-18. 57. nandIsUtra kA yaha ullekha aisA hai : se kiM taM aNuoge ? aNuoge duvihe paNNatte / taM jahA - mUlapaDhamANuoge, gaMDiyAoge ya // se kiM taM mUlapaDhamANuoge ? mUlapaDhamANuoge NaM arahaMtANaM bhagavaMtANaM punvabhavA devagamaNAraM AuMcavaNAI jammaNANi zrabhisebhA rAyavarasirIo pavvajjAo......evamAibhAvA mUlapaDhamANuoge kahizrA, se ttaM mUla paDhamAoge, se kiM taM gaMDiANuoge ? 2 kulagaragaMDiyA tithatyaragaDio cakkavaTTigaDio dasAragaMDiyA baladevaDio, vAsudevaDio gaNadhara gaDio bhaddabAhugaMDiyA tavokammagar3iyAo... se taM gaMDANuoge, se taM annuoge| - nandIsUtra ( Agamodaya samiti, sUrata) sU, 53, pR. 237 - 238 aura pR0 241 para kI TIkA. 58. yaha gAthA aisI hai -- devidavaMdipa hi mahANubhAgehi rakikhajjehiM / jugamAsajja vibhatto zraNuogo to kao cauhA // - Avazyaka hAribhadrayavRtti, pR0 266, niyukti gAthA, 114. Page #521 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha jisa ke eka vibhAga kA nAma 'dharmakathAnuyoga' thaa| isa dharmakathAnuyoga meM uttarAdhyayana, RSibhASita Adi sUtroM ko rakkhA thA 59 / parantu nandIsUtra meM mUlaprathamAnuyoga kA jo varNana diyA hai vaha isa AryarakSitavAle dharmakathAnuyoga ke sAtha mela nahIM khAtA " ye nAma kAlaka ke anuyogoM ke haiM, AryarakSita ke cAra anuyoga bhinna bhinna nAmoM se pichAne gaye haiN| hama dekhate haiM ki nandIsUtrakAra ke kathanAnusAra mUlaprathamAnuyoga meM tIrthaGkara, gaNadhara, pUrvadhara, Adi ke anazana Adi viSayoM kA varNana hai| Arya kAlaka ke 'prathamAnuyoga' meM bhI hama dekha cuke haiM ki tIrthaGkara, cakravartI, vAsudeva Adi ke pUrvabhavoM aura caritroM kA varNana thA, jaisA ki paJcakalpabhASya kA kahanA hai| ataH vAstava meM nandIsUtra meM mUlaprathamAnuyoga aura gaMDikAnuyoga ke nirdeza meM sUtrakAra Arya kAlaka ke anuyoga-granthoM kA hI ullekha kara rahe the aura isI lie inhoMne mUla-prathamAnuyoga aisA zabdaprayoga kiyaa| kyoM ki ye mUlaprathamAnuyoga aura gaNDikAnuyogakAra Arya kAlaka Arya rakSita se pUrvavartI hI ho sakate haiM ataH ve (munizrI kalyANavijayajI ke) prathama kAlaka-Arya zyAma hI ho sakate haiN| jaba anuyoga nirmAtA (ghaTanA 4) Arya kAlaka vaha zyAmArya hI haiM taba pUrvAkta prakAra se ghaTanA 3 se ghaTanA 7 vAle Arya kAlaka bhI vahI zyAmArya hI haiN| isa saba carcA se phalita hotA hai ki AryakAlaka kAlpanika nahIM kintu aitihAsika vyakti haiM jinhoM ne mUla prathamAnuyoga Adi kA nirmANa kiyA aura jinakA nandIsUtrakAra bhI pramANa dete haiN| inake lokAnuyoga meM nimittazAstra thA aisA paJcakalpabhASya kA pramANa hai| usI nimittazAstra ke eka viSaya-pravrajyA-ke bAre meM kAlaka ke mata kA anusaraNa varAhamihira ne kiyA aura usI viSaya kI gAthAyeM bhI hameM utpalabhaTTa kI TIkA meM prApta hotI haiN| ina saba sAkSiyoM ke sAmane Arya kAlaka ke aitihAsika vyakti hone ke bAre meM aba koI bhI zaMkA nahIM rhtii| aura anuyogakAra kAlaka vaha AryarakSita ke pUrvavartI zyAmArya (prathama kAlaka) hI haiN| ataH ghaTanA 3 se 7 vAle kAlaka bhI zyAmArya haiM na ki munijI ke dvitIya kaalk| prAcIna aura arvAcIna paNDitoM-granthakAroM ke mata se zyAmArya prathama kAlakAcArya mAne jAte haiN| rya zyAma aura Arya kAlaka ye donoM nAma paryAyarUpa se eka hI vyakti ke lie upayoga meM liye gaye haiN| isI taraha sAgara kA paryAya hotA hai smudr| kisI bhI paTTAvalI meM hameM Arya kAlaka ke praziSya Arya sAgara nahIM milate kintu Arya zyAma ke praziSya Arya samudra avazya milate haiN| aura yaha ullekha bhI nandIsUtra kI sthavirAvalI meM hai jo prAcIna bhI hai aura vizvasanIya bhii| nandIsUtra paTTAvalI kA ullekha dekhanA cAhiye hAriyaguttaM sAI ca, vaMdimo hAriyaM ca sAmajjaM / vande kosiyagotaM, saMDillaM ajja jIyadharaM // 26 // 56. dekho--kAliyasuyaM ca isibhAsiyAI taio ya suurpnnnnttii| savvo ya dihivAo cauttho hoi annuogo|| --AvazyakasUtra, hAribhadrIyavRtti, pR0 306, mUlabhASyagAthA, 124. AryarAkSitakRta cAra anuyogoM ke nAma haiM-caraNakaraNAnuyoga, dharmakathAnuyoga, kAlAnuyoga aura drvyaanuyog| 60. dvivedI abhinandana grantha, pR0 106-107 / munijI likhate haiM--" yadyapi AvazyakamUlabhASya meM 'caraNakaraNAnuyoga' pahilA kahA gayA hai aura dharmakathAnuyoga' dUsarA, tathApi isa kathAnuyoga ko prathamAnuyoga kahane se yaha zAta hotA hai ki pahale ke cAra anuyogoM meM dharmakathAnuyoga' kA naMbara pahilA hogaa| -vahI, pR0 106, pAdanoMdha 3 Page #522 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 117 tisamuhakhAyakittiM dIvasamuddesu gahiyapeyAlaM / vande ajjasamuI, akkhubhiyasamuddagaMbhIraM // 17 // 6 // uparyukta gAthAoM meM zyAmArya ke bAda saMDilla (zANDilya) aura unake bAda zrArya samudra ko pAte haiN| Arya zyAma ko prathama kAlaka mAnanevAle (arthAt "zyAma" aura "kAlaka" ko eka hI vyakti ke nAma ke paryAya ginanevAle) meM munizrI kalyANavijayajI, DaoN0 DablyU0 naoNrmana brAuna Adi saba aAdhunika paNDita sammata haiN| jaina paramparA meM bhI yahI dekhane milatA hai| 2 sthavirAvaliyoM, paTTAvaliyoM ke anusAra prathama kAlaka Urpha Arya zyAma guNasundara ke anuvartI sthavira aura paTTadhara haiN| 63 merutuGga kI vicArazreNi meM bhI ajjamahAgiri tIsaM, ajjasuhatthINa varisa chaayaalaa| guNasuMdara caubAlA, evaM tisayA pnntiisaa|| tatto igacAlIsaM, nigoya-vakkhAya kaalgaayrio| ahattIsaM khaMdila (saMDila), evaM causaya cauddasaya / / revaimitte chattIsa, ajjamaMgu a vIsa evaM tu| causaya sattari, causaya tipanne kAlago jaashro|| cauvIsa ajjadhamme eguNacAlIsa bhaddagutte a|4 jainasAhitya-saMzodhaka, khaNDa 2, aGka 3-4, pariziSTa ratnasaJcaya-prakaraNa (anumAna se vikrama 16 vIM zatAbdi), jisameM cAra kAlakAcAryoM kA ullekha hai, usameM bhI prathama kAlaka zyAmArya hI mAne gaye haiM 61. nandIsUtra ( Agamodayasamiti, sUrata, I. sa. 1917), pR0 46. pahAvalI samuccaya, bhAga 1, (sampAdaka, mu0 darzanavijaya, vIramagAma, I0 sa0 1933), pR0 13. DaoN0 pITarasana, e tharDa rIporTa oNpha oNparezansa ina sarca oNpha saMskRta menyuskripTsa ina dha baoNmbe sarkala, (bambaI, I0 sa0 1881 ) meM pR0 303 para, vinayacandra (vi0 saM0 1325 ) racita kalpAdhyayanadurgapadanirukta ke avataraNa meM kisI sthavirAvalI kI gAthAyeM haiM, jahA~ sUrivalissai sAI sAmajjo saMDilo ya jiiydhro| ajjasamuddo maMgU naMdillo nAgahatthI ya / / 2 / / aisA pAyA jAtA hai| yahI gAthA merutuGga kI vicArazraNi-antargata sthavirAlI meM bhI hai| 62. dekho, brAuna, dha sTori oNpha kAlaka, pR0.5-6 aura pAdanoMdha / 63. vahI, pR. 5. zrI dharmasAgaragaNi-kRta tapAgaccha-paTTAvalI meM bhI-" atra zrIAryasuhastizrIvajrasvAminorantarAle 1 guNasundarasUriH,2. zrIkAlikAcAryaH, 3 zrIskandilAcAryaH, 4 zrIrevatImitrasUriH, 5 zrIdharmasUriH" aisA batAyA gayA hai-paTTAvalI-samuccaya, bhAga 1, pR0 16 / 64. DA0 bhAu dAjI ne jarnala oNpha dha baoNmbe brAnca oNpha dha raoNyala eziyATika sosAiTi, vaoN06 pra0 147-157 meM merutuGga kI sthavirAvalI kA vivaraNa kiyA hai| munizrI kalyANavijayajI ne apane vIra-nirvANa-samvat aura jainakAlagaNanA, pR061 para sthavirAvalI yA yugapadhAnapaTTAvalI kI gAthAyeM dI haiM, ve vahI hai jo merutuGga ne dI haiN| zyAmArya hue Arya mahAgiri kI paramparA meM jo vAcakavaMza rUpa se pichAnA gayA hai, merutuGga ne Arya mahAgiri kI zAkhA ke sthaviroM kI alaga gAthAyeM bhI dI haiM :--" sUri balissaha sAI sAmajjo saMDilo ya jiiydhro| ajasamuddo maMgu naMdillo nAgahatthI y|" ityAdi, dekho, jainasAhitya-saMzodhaka, 2, 3-4, pariziSTa, pR0 5 / za Page #523 -------------------------------------------------------------------------- ________________ 118 prAcArya vijayavallabhasUri smAraka graMtha sirivIrAzro gaesu paNatIsasahiesu tisaya (335) varisesu / paDhamo kAlagasUrI, jAno sAmajjanAmutti // 55 // causaya tipanna (453) varise kAlagaguruNA sarassai ghishraa| causayasattari varise vIrAno vikkamo jAtro // 56 // paMceva varisasae, siddhaseNo divAyaro jaao| sattasayavIsa (720) ahie kAligagurU skksNthunnishro|| 57 / / navasayateNauehiM (663), samaikkaMtehi vddhmaannaao| pajjosavaNacautthI, kAlikasUrIhiMto ThavizrA // 58 // 65 kAlakAcArya-kathAnakoM meM kAlaka ke guru kA nAma guNAkara, yA guNasundara, yA guNandhara milatA hai| devacandrasUri Adi racita sarva kAlakakathAnakoM ke nAyaka vahI Arya kAlaka the jinake guru guNAkara, guNasundara aAdi nAmoM se uddiSTa the| aura jaba Arya zyAma ko prathama kAlaka mAnane meM koI virodha nahIM hai aura jaba inhI kAlaka ke guru yA purogAmI paTTadhara sthavira Arya guNasundara the, taba yaha spaSTa ho jAtA hai ki kAlaka-kathAnakoM meM uddiSTa (sarva ghaTanAoM ke nAyaka) Arya kAlaka zyAmArya hI haiN| kisI kathAkAra ne aisA nahIM batalAyA ki bhinna bhinna ghaTanAoM ke nAyaka bhinna bhinna kAlaka the| sarva kathAnakoM meM prathama kAlaka ke janma, dIkSA guru Adi ke nirdeza ke bAda ghaTanAoM ke varNana kramazaH diye gaye haiN| ataH yaha nizcita hai ki kathAnakoM meM varNita ghaTanAoM ke nAyaka yaha kAlaka haiM jo sthavira Arya guNasundara ke anugAmI the aura jinako sthavira Arya zyAma nAma se therAvaliyoM meM vandanA kI gaI hai| sarva therAvaliyoM meM zyAmArya kA krama yA samaya eka hI hai| eka nAma ke eka se jyAdA prAcArya honA sambhavita hai aura aise kaI dRSTAnta jaina dharma ke itihAsa meM maujUda haiN| kAlaka nAma ke bhI dUsare AcArya hue hoMge, kintu yaha spaSTa hai ki kathAnakoM ke nAyaka prathama kAlaka hI the| ina prathama kAlaka-Arya zyAma kA samaya ratnasaJcaya prakaraNa kI uparyukta gAthA ke anusAra vIrAta 335 varSa hai| merutuGga kI vicArazreNi ke pariziSTa meM eka gAthA hai sirivIrajiNiMdAzro, varisasayA tinnivIsa (320) ahiyaatro| kAlayasUrI jAtro, sakko paDibohio jenn|| yaha gAthA bhI zyAmArya ko kAlaka mAnatI hai magara unakA samaya vIrAt 320 batAtI hai| munizrI kalyANavijaya likhate haiM-"mAlama hotA hai. isa gAthA kA zrAzaya kAlakasari ke dIkSA samaya kA ni karane kA hogaa|" yaha merutuGga zAyada aJcalagaccha ke haiM aura prabandhacintAmaNi ke kartA merutuGga se bhinna 65. vIra-nirvANa-sambat aura jaina-kAla-gaNanA, pR0 65, pAdanoMdha 46. yaha spaSTa hai ki ratnasaJcayaprakaraNa kI cAra kAlakaviSayaka mAnyatA galata hai| caturthI tithi ko pardUSaNAparva manAne kI hakIkata vIrAt 663 varSa meM hue kAlaka ke sAtha nahIM jor3I jA sakatI, kyoM ki pardUSaNAparvatithi caturthI ko manAnevAle kAlaka sAtavAhana rAjA ke samaya meM hue the| cAra kAlaka kI kalpanA kA nirasana munizrI kalyANavijayajI ne Arya-kAlaka nAmaka lekha meM kiyA hai, dekho dvivedI abhinandana grantha, pR0 14-117 / 66. vIra-nirvANa sambat aura jainakAlagaNanA, pR064, pAdanoMdha 46 / merutuGga kI vicArazreNi, tadantargata sthavirAvalI ityAdi ke bAre meM jarnala oNpha dha baoNmbe brAnca oNpha dha raoNyala eziyATika sosAiTI, bhAga 1 (1867-70) meM DaoN0 bhAu dAjI kA vivecana bhI dekhiye| Page #524 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya T 68 hoMge aisA khayAla paNDita lAlacandra gAndhI kA hai| ina merutuGga kA samaya vikrama saMvat 1403 se 1471 ke bIca meM hai / 7 inhIM ke AdhAra se zrArya zyAma kA samaya nirNIta karanA ThIka na hogA / kintu saca jainAcArya prathama kAlaka yA zyAmArya kA samaya yahI batalAte haiN| duSSamAkAla zrI zramaNasaGghastotra aura usakI avacUri ke anusAra prathama kAlaka kA yahI samaya hai| nandIsUtrAntargata sthavirAvalI ke anusAra zyAmArya aura sthavira prArya suhasti ke bIca meM balissaha aura svAti hue / merutuGga kI vicArazreNi antargata sthavirAvalI - gAthAnusAra suhasti ke bAda guNasuMdara 44 varSa taka aura prAryakAlaka 41 varSa taka paTTadhara rhe| (prathama) kAlaka yA zyAmArya ke samaya ke viSaya meM to prAcIna arvAcIna sabhI paNDitoM kA khyAla eka-sA hai - inakA yugapradhAnapada vIra- nirvANa saMvat 335 meM aura svargavAsa vI0 ni0 saM0 376 meN| atra jaina paramparA ke anusAra vIra nirvANa kA samaya hai vikrama saMvat se 470 varSa pUrva, ataH I0 sa0 pUrva 527 hogaa| isa hisAba se zyAmArya kA yugapradhAnatva hogA I0 sa0 pUrva 162 se 151 taka / DA0 yAkobI ke matAnusAra agara vIra nirvANa I0 sa0 pUrva 467 meM huA, to zyAmArya kA samaya hogA I0 sa0 pUrva 132 se 61 taka / uparyukta donoM samaya meM se kaunasA grAhya hai yaha nizcita rUpa se nahIM kaha sakate, kyoMki vIra nirvANa ke samaya ke viSaya meM vidvAnoM meM matabheda hai| kintu donoM meM se koI bhI samaya grAhya ho, para usase Arya kAlaka kA suvarNabhUmi jAnA sambhava nahIM hai| hama dekha cuke haiM ki I0 sa0 pUrva prathama dvitIya zatAbdi meM bhArata suvarNabhUmi se suparicita thA / hamane yaha bhI jAna liyA hai ki ghaTanA 1 se 7 eka hI kAlaka ke jIvana kI honI cAhiye / tatra gardabha rAjA ke ucchedaka zrArya kAlaka kA samaya bhI I0 sa0 pUrva 162 se 151 taka yA I0 sa0 pUrva 132 se 61 taka ho jAtA hai| zaGkA hogI ki yaha kaise ho sakatA hai ? jaba ki gardabha-rAjA ke ucchedaka kAla ke kathAnaka kA sambandha hai vikrama ke sAtha aura usa vikrama aura zakoM ke punarrAjyasthApana ( zaka saMvat) ke bIca meM 135 varSa kA antara jaina paramparA ko bhI maMjUra hai| kintu yahA~ dekhane kA yaha hai ki kAlaka- kathAnaka kA sambandha hai zakoM ke prathama Agamana aura rAjyasthApana ke sAtha na ki I0 sa0 78 meM jinhoMne zaka saMvat calAyA una zakoM ke saath| muni kalyANavijayajI ne jaina paramparAtroM ko lekara kAlaka, gardabha, vikrama Adi ke samaya nirNaya kA jo prayatna kiyA hai vaha dekhanA caahiye| unhoMne apanA " vIra nirvANasamvat aura jaina kAlagaNanA" nAmaka grantha meM isa viSaya kI carcA meM kahA hai ki puSyamitra zuGga ke rAjya ke 35 veM varSa ke lagabhaga (jo zAyada thA usake rAjya kA AkharI varSa ) " lATa deza kI rAjadhAnI bharukaccha (bharoca) meM balamitra kA rAjyAbhiSeka huA / balamitra - bhAnumitra ke rAjya ke 47 varSa ke AsapAsa ujjayinI meM eka aniSTa ghaTanA ho gii| vahA~ ke garchabhillavaMzIya rAjA darpaNa ne kAlakasUri nAma ke jainAcArya kI bahana sarasvatI sAdhvI ko jabaran par3ade meM DAla diyA / " isake bAda kAlaka ke pArasakUla jA kara zakoM ko bhArata meM lAnevAlI nizIthacUrNi aura kahAvalI meM pAI jAtI hakIkata de kara munijI batalAte haiM ki lATa deza ke 67. pITarasana, riporTa, vaoNlyuma 4, pR0 xcviii / agara prabandhacintAmaNikAra aura vicArazroNikAra eka hoM taba inakA samaya vi0 saM0 1366 hai / 68. paTTAvalI - samuccaya, bhAga 1, pR0 16-17. vizeSa carcA ke lie dekho, brAuna, dha sTorI oNpha kAlaka, pR0 5-6, aura pAdanoMdha 23 - 33; aura dvivedI abhinandana grantha, pR0 64 - 116 / Page #525 -------------------------------------------------------------------------- ________________ 120 AcArya vijayavallabhasUri smAraka graMtha rAjA balamitra-bhAnumitra zrAdi bhI zAhoM ke sAtha ho gaye (prastuta viSaya meM kahAvalI kA ullekha-"tAhe je gahahilleNavamANiyA lADarAyANo aNNe ya te miliuM samvehiM pirohiyA ujenni|"-munijii ke anumAna kA AdhAra hai)| vAstava meM kahAvalI meM lATa ke rAjAoM ke nAma nahIM haiN| phira bhI munijI kA anumAna ThIka ho sakatA hai| kAlaka sUri kI sUcanAnusAra gaI bhilla ko padacyuta karake jIvita chor3a diyA gayA aura ujjayinI ke rAjyAsana para usa zAha ko biThAyA gayA jisa ke yahA~ kAlaka Thahare the| munijI khikhate haiM-"ukta ghaTanA balamitra ke rAjyakAla ke 48 varSa ke anta meM ghttii| yaha samaya vIra nirvANa kA 453 vA~ varSa thaa| 4 varSa taka zakoM kA adhikAra rahane ke bAda balamitra-bhAnumitra ne ujayinI para adhikAra kara liyA aura 8 varSa taka vahA~ rAjya kiyA; bharoja meM 52 varSa aura ujaina meM 8 varSa, saba mila kara 60 varSa taka bala mitra-bhAnumitra ne rAjya kiyaa| yahI jainoM kA balamitra pichale samaya meM vikramAditya ke nAma se prasiddha huaa| ...balamitra-bhAnumitra ke bAda ujjayinI ke takhta para nabhaHsena baitthaa| nabhaHsena ke pAMcaveM varSa meM zaka logoM ne phira mAlavA para hallA kiyA jisakA mAlava prajA ne bahAdurI ke sAtha sAmanA kiyA aura vijaya paaii| isa zAnadAra jIta kI yAda meM mAlava prajA ne 'mAlava-saMvat' nAmaka eka saMvatsara bhI lAyA jo bAda meM vikrama saMvat ke nAma se prasiddha huaa|"" 66. vIra nirvANa samvat aura jaina kAlagaNanA, pR0 54-55 / munizrI pAdanoMdha meM likhate hai-merutuGga kI vicArazreNi meM dI huI gAthA meM 'sagassa cau' arthAt 'ujjayinI meM zaka kA 4 varSa taka rAjya rahA' isa ullekha se jJAta hotA hai ki ujjayinI zakoM ke hAtha meM cAra varSa taka hI rahI thii| kAlakAcArya-kathA kI "balamitta bhANumittA, Asi avaMtIi raayjuvraayaa| niya bhANijjatti tayA, tattha go kaalgaayrio||" isa gAthA meM aura nizIthacUrNi ke-"kAlagAyario viharaMto ujjeNiM gto| tattha vAsAvAsaM tthito| tattha NagarIe balamitto rAyA, tassa kaniTTho mAyA mANumitto juvarAyAxxxx"-isa ullekha meM balamitra ko ujjayinI kA rAjA likhA hai| isa se yaha nizcita hotA hai ki......ujjayinI ko sara karane ke bAda unhoMne (Arya kAlaka ne) vahA~ ke takhta para zaka maMDalika ko biThAyA thA para bAda meM usakI zakti kama ho gaI thI, zaka maMDalika aura usa jAti ke anya adhikArI puruSoM ne avaMti ke takhtanazIna zaka rAjA kA pakSa choDa diyA thaa|" isI ke samarthana meM munijI vyavahAracUrNi kA avataraNa dete haiM :-- "yadA kAla eNa sagA ANAMtA so sagarAyA ujjeNIe rAyahANIe tassaMgaNijagA 'ajhaM jAtIe sarito'tti kAuM gavveNaM taM rAyaM Na suTu sevNti| rAyA tesiM vittiM Na deti| avittIyA teraNaM ADhattaM kAuM te gAuM bahujaNeNa vieNavieNa te NivisatA katA, te aNNaM rAyaM olaggaNachAe uvgtaa|" isa se munijI kA anumAna hai ki yaha zakarAjA kucha samaya ke bAda haThA diyA gayA hogaa| 70. vIra nirvANa sambat aura jaina kAlagaNanA, pR0 55-56 / munijI isI nibandha meM pR0 58 pAdanoMdha 42 meM likhate haiM :-- vicAra zreNi Adi meM jo saMzodhita gAthAe~ haiM unameM isakA (nabhaHsena kA) nAma 'nahavAhana' likhA hai jo galata hai| titthogAlI meM balamitra-bhAnumitra ke bAda ujjayinI kA rAjA nabhaHsena likhA hai| 'nahavAhana' jisake nAmAntara naravAhana' aura 'dadhivAhana' bhI milate haiM, bharoca kA rAjA thaa| sikkoM para isa kA nAma 'nahapAna' bhI milatA hai| pratiSThAna ke sAtavAhana ne isa ke Upara aneka bAra car3hAiyoM kI thiiN|" vicArazreNi antargata gAthAyeM nimnollikhita haiM jaM rayANaM kAlagao arihA titthaGkaro mhaaviiro| taM rayaNimavaMtII ahisitto pAlago rAyA / / Page #526 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 121 balamitra-bhAnumitra kahIM bharoca ke aura kahIM ujjayinI ke rAje kahe gae haiN| munizrI kalyANa vijayajI ke mata se usakA kAraNa yahI hai ki ve pahale bharoca ke rAjA the para zaka ko harA kara ve ujjayinI yA avanti ke bhI rAjA babe the| isa viSaya meM jo hakIkata kathAnaka zrAdi se upalabdha hai vaha hameM dekhanI cAhiye-nizIthacUrNi meM gardabhillocchedavAlI ghaTanA varNita hai magara bAda kI rAjyavyavasthA kA ullekha nahIM hai| caturthIkaraNavAlI ghaTanA bhI isI cUrNi meM hai, vahA~ likhA hai-"kAlagAyarizro viharaMto ujjaNiM gto| ...tattha ya nagarIe balamitto raayaa|" "dazAcUrNi meM bhI caturthIkaraNa vAlI ghaTanA meM "ujjeNIe nagarIe balametta-bhANumettA rAyANo" aisA kahA hai|72 kahAvalI meM gaIbhilloccheda ke bAda kI vyavasthA kA nirdeza nahIM hai| kintu caturthIkaraNavAle kathAnaka meM kahAvalIkAra likhate haiM-"sAhippamuhara cAhi sitto ujjeNIe kAlagasUribhANejjo balamitto nAma raayaa|"73 isa taraha balamitra ke ujjayinI ke rAjA hone ke bAre meM prAcIna sAkSI avazya hai kintu kaI kathAnakoM meM 'caturthIkaraNavAlI ghaTanA ke varNana meM balamitra ko "bharuaccha" (bharoMca) meM rAjya karatA batalAyA hai|74 kAlaka-paraka sabhI kathAnakoM meM saThThI pAlagaranno paNavannasayaM tu hoi nndaannN| aTThasayaM muriyANaM tIsacciya puusmittss| balamitta-bhANumittANa saThi varisANi catta nhvhnne| taha gaddabhillarajjaM terasa vAse sagassa cuu|| (jaina sAhitya saMzodhaka, khaNDa 2 aGka 4 pariziSTa pR02) vAstava meM yahA~ zrAkharI gAthA vizvasanIya nahIM hai, kyoMki balamitra bhAnumitra ke 60 varSa, navAhana (yA nabhaHsena ) ke 40 varSa, bAda meM gaI bhilla ke 13 varSa, aura zaka ke rAjya ke 4 varSa kahe hai gaye hai aura yaha nirvivAda hai ki gaIbhilocchedaka caturthIkAraka Arya kAlaka balamitra ke samakAlIna the| 71. navAba prakAzita, kAlakAcAryakathA, pR0 2, nizIthacUrNi, dazama uddeza. 72. navAba prakAzita, kAlakAcAryakathA, saMdarbha 6, pR0 5. 73. vahI, prAkRtakathAvibhAga, kathA naM. 3, pR0 37. 74. vahI, pR0 14, devacandrasUriviracitakathA (racanA saMvat 1146 = I. sa. 1086 ) meM; vahI, pR. 31, maladhArI zrI hemacandraviracita kathA ( racanA vi0 saM0 12 zatAbdi ) meM; vahI, pR0 45, azAtasUriviracita kathA meM, vahI, pR0 70, azAtasUriviracita anya kathA meM; vahI, pR. 87 zrI bhAvadevasUriracita kathA (racanA saMvat 1312 = I0 sa0 1255 ) meM,--ityAdi kathAnakoM meM balamitra ko bharukaccha kA rAjA batalAyA hai| kintu, jayAnandasUri-viracita prAkRta kathA (racanA anumAna se vi0 saM0 1410 AsapAsa ) meM balamitrabhAnumitra ko avanti ke rAjA aura yuvarAja batAye hai| isI kathAnaka meM gaI bhilloccheda ke bAda zaka ko rAjA banAyA itanA hI ullekha hai| navAba prakAzita, kAlakAcAryakathA, pR0 107. vahI, pR0 55, zrI dharmaghoSasUri ( vi0 saM0 1300-1357 AsapAsa ) likhate haiM ki jisa zaka rAjA ke pAsa Arya kAlaka rahe the usako kAlakAcArya ne avanti kA rAjA banAyA aura dUsare zaka usa rAjA ke sevaka bne| kintu dharmaghoSasUri likhate haiM ki dUsarI paramparA ke anusAra ye saba sevaka kAlaka ke bhAgineya ke sevaka bane jappAse sUriThio sa'vaMtipahu Asi sevagA sesaa| anna bhaNaMti guruNo bhANijjA seviyA tehiM / / 43 / / jaM bhaNio nivapurao, sa gao te hiM saha sUriNo a sgo| sagakUla Agayatti ya, sagutti to Asi tavvaMso // 44 // Page #527 -------------------------------------------------------------------------- ________________ 122 zrAcArya vijayavallabhasUri smAraka graMtha gaIbhilla ke, balamitra ke, yA zakoM ke rAjya ke varSa zrAdi nahIM diye gye| kintu gaIbhilloccheda ke bAda avanti meM kauna rAjA huaA isa viSaya meM karIba saba kathAnakoM aura prAcIna saMdarmoM kA nirdeza yahI hai ki gaIMbhilla ke bAda zaka rAjA huaaa| usake bAda balamitra avanti kA rAjA huaA? aura aisA huaA to kaba huA? ina saba bAtoM kA nizcaya karanA muzkila hai kyoM ki caturthIkaraNAvAlI ghaTanA gardabhilloccheda ke pUrva yA pazcAt huI usakA pakkA patA nahIM lgtaa| agara bAda meM huI-jaisA ki jyAdaha sambhava hai-taba bhI balamitra avanti-ujayinI meM rAjA thA yA bharukaccha meM? isa viSaya meM matabheda rhegaa| mAna leM ki usa samaya balamitra ujjayinI meM thA taba bhI usake bAda kauna rAjA huA? kathAnakoM ke aspaSTa ullekhoM kA sArAMza to yaha hai ki usa zakarAjA se jo vaMza calA vaha zakakula-zakavaMza nAma se prasiddha huzrA aura kAlAntara meM usa vaMza kA unmUlana vikrama ne kiyaa| usake (vikrama ke) vaMza ke bAda phira zaka rAjA huzrA jisakA zakasaMvat (I0 sa078 se) claa| isa saMvat aura vikrama saMvat meM 135 varSa kA antara hai| koI saMdarbha yA kathA yaha nahIM kahatI ki balamitra yahI vikramAditya hai| balamitra ko vikramAditya ginane se gardabhillocchedaka kAlaka kA samaya jo vAstava meM vIrAt 335-376 aAsapAsa hai usako haThAkara vIrAt 453 mAnanA par3atA hai aura vIrAt 453 aura 470 ke bIca balamitra, namaHsena, aura zakarAjA ke rAjyavarSa ghaTAne par3ate haiN| 75 yahA~ aba hama pahale to titthoggAlI pahanaya ke ullekha ko dekheM "ja rayaNiM siddhigatro, arahA titthaMkaro mhaaviiro| taM rayaNimavaMtIe, abhisitto pAlazro rAyA // 620 // phira Age caturthIkaraNavAlI ghaTanA meM likhA hai balamitta-mANumittA, AsI avaMtIi raay-juvraayaa| viti pare bharuacche, kAlayasUrI vi tattha go // 47 // -vahI pR0 55 75. devacandrasUri-racita kathAnaka ( racanA saM0 1146 = 1086 I0sa0) meM kahA gayA hai " sagakUlAo jeNaM samAgayA teNa te sagA jaayaa| evaM sagarAINaM, eso vaMso samuppaNNo / / 62 / / kAlaMtareNa keNai, uppADettA sagANa taM vaMsaM / jAo mAlavarAyA, NAmeNaM vikkamAicco // 64 // payarAvio dharAe riNaparihINaM jaNaM viheUNa / gururatthaviyaraNAo Niyao saMvaccharo jeNa / / 67 // tassa vi vasaM uppADiUNa jAo puNo vi sgraayaa| ujjeNipuravarIe, payapaMkaya paNayasAmaMto // 6 // paNatIse vAsasae, vikkamasaMvaccharAo voliinne| parivattiUNa Thavio, jeNaM saMvaccharo Niyago // 70 // - navAba prakAzita, kAlakAcAryakathA, pR0 13. isI matalaba kA vidhAna maladhAri zrI hemacandrasUri (vi0 saM0 12 zatAbdi ) viracita kathAnaka meM hai, dakho navAba, vahI, pR0 30 / vahI, pR0 81 para bhAvadevasUri (vi0 saM0 1312 = 1255 I0 sa0) bhI isI matalaba kA vidhAna karate haiN| vahI, pR0 63 para zrI dharmaprabhasUri (vi. saM. 1398 ) bhI aisA ullekha karate haiN| Page #528 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya __ 125 pAlagaraeNo sahI, puNa parANasayaM viyANi NaMdANam / muriyANaM sahisayaM, paNatIsA pUsamittANam (ttss)||621 / / balamitta-bhANumittA, sahI cattAya hoMti nhsenne| gaddabhasayamegaM puNa, paDivanno to sago raayaa||622|| paMca ya mAsA paMca ya vAsA, chacceva hoMti vaassyaa| parinivvuassa'rihato, to uppanno (paDivanno) sago raayaa|| 623 // isa taraha zaka saMvat jo I0 sa0 78 se zurU hotA hai usako calAne vAle zakarAjA ke pUrva 100 varSa gaI bhilloM ke, 40 varSa nabhaHsena ke aura 60 varSa balamitra ke batAye gaye haiN| digambara tiloyapaNpatti meM bhI aisI kAlagaNanA milatI hai kintu kucha pharka ke sAtha jakkAle vIrajiNo niHsesasaMpayaM smaavnnnno| takkAle abhisitto pAlayaNAma avNtisudo|| 1505 // pAlakarajjaM sahiM igisayapaNavaNNA, vijayavaMsabhavA / cAlaM murudayavaMsA tIsa vassA supussmittmmi|| 1506 // vasumitta aggimittA sahI gaMdhavvayA vi sayamekkaM / paravAhaNA ya cAlaM tatto bhatthaThaNA jAdA // 1507 // bhatthahaNANa kAlo doNNi sayAI vaMti vaadaalaa| 70 jinasenAcArya ke harivaMzapurANa 78 meM yahI gaNanA milatI hai jisake anusAra pAlaka ke 60 varSa, vijayavaMza yA naMdavaMza ke 155 varSa, marudaya yA mauryoM ke 40 varSa, puSyamitra ke 30, vasumitra-agnimitra ke 60, gaMdharva yA rAsabhoM ke 100 aura naravAhana ke 40 varSa die gaye haiN| usake bAda bhatthaTTANa(bhRtyAndhra) rAjA hue jinakA kAla 242 varSa kA hotA hai| digambara paramparA ko yahA~ sparza kiyA hai isase pratIta hogA ki unakI kAlagaNanA meM bhI kucha gar3abar3a hai| kyoM ki mauryoM ke 40 varSa likhe gaye haiM vaha ThIka nhiiN| zrI kAzIprasAda jayasvAlajI ne zvetAmbara kAla-gaNanAoM kI samIkSA karate hue batalAyA ki mauryoM ke kamI kiye gaye varSa rAsabhoM (gaI bhilloM) 76. vIranirvANasamvat aura jaimakAlagaNanA ke. pR. 30-31 para munizrI kalyANavijayajI ne ye gAthAyeM uddhRta kI haiN| titthogAlI kI upalabdha pratiyA~ azuddha haiN| vahI, pR0 31 pAdanoMdha meM munizrI ne duHSamagaDikA aura yugapradhAna-gaMDikA kA sAra diyA hai| dUsarI gaNanAoM se usakI saGgati karanA muzkila hai| kisI bhI taraha zakasaMvat ko vIrAt 605 taka lA hI jAtA magara bIca ke rAjAoM kI kAlagaNanA meM gar3abar3I ho jAtI hai| isa viSaya meM bahuta se vidvAnoM ne carcA kI hai| yahA~ hama ina sabakA sAra bhI leM to vaktavya kA vistAra khUba bar3ha jaaegaa| aura yaha saba carcA vidvAnoM ko suparicita hai hii| 77. tiloyapaNpatti, bhAga, pR0 342, kasAyapAhuDa, bhAga 1, prastAvanA, pR0 50-55 meM uddhRta kI gaI hai kintu paraspara virodhAtmaka kAlagaNanAoM kA abhI taka saMtoSajanaka samAdhAna nahIM huA hai| 78. DA. jayasvAla, jarnala oNpha dha bihAra-orissA risarca sosAyaTI, vaoNlyuma 16, pR0 234-235. vahI, kalpanA munizrI kalyANavijayajI bhI karate haiN| Page #529 -------------------------------------------------------------------------- ________________ 124 prAcArya vijayavallabhasUri smAraka graMtha meM bar3hAye gaye haiN| 79 isa kAlagaNanA ke viSaya meM Aja taka kI saba carcAoM meM se abhI koI gaNanA nirNayAtmaka phalita nahIM huii| 75 sambhava hai ki zakoM kA bhArata meM prathama zrAgamana aura ujjaina meM rAjya karanA, tadanantara parAjaya ke bAda I0 sa0 78 meM phira rAjya karanA ye donoM alaga alaga hakIkata pazcAdbhUta granthakAra ThIka jAna yA samajha na sake / khuda tiloyapaNNatti mahAvIra nirvANa aura zaka samvat ke bIca ke antara kI do paramparA detI hai, eka ke anusAra nirvANa ke bAda 461 varSa hone para zaka rAjA utpanna huA (tiloyapaNNatti, adhikAra 4, gAthA 1466, pR0 340), dusarI ke anusAra nirvANa ke 605 varSa aura 5 mAsa ke bAda zaka nRpa utpanna huzrA (vahI, gAthA 1499, pR0 341) / kaise bhI ho magara itanA to phalita hotA hai ki zvetAmbara paramparA ke bala mitra-bhAnumitra digambara sampradAya meM vasumitra-agnimitra nAma se pichAne jAne lge| ve zuMgoM ke madhya aura pazcimI bhArata meM rAjyapAla (Governors) hoNge| ve puSyamitra zugarAjA ke kula ke ho sakate haiN| vidizA meM puSyamitra kA yuvarAja amimitra rAjyapAla thA vaha mahAkavi kAlidAsa kRta mAlavikAgnimitra ke pAThakoM ko suvidita hai| pAJcAla meM se mitra nAmAnta (anya) rAjAoM ke sikke mile haiN| isa taraha bala mitra-bhAnumitra ke ujayinI yA lATa ke zAsana kI bAta sambhavita pratIta hotI hai| puSyamitra ke samaya meM pataJjali kA mahAbhASya hutrA mAnA gayA hai| mahAbhASya ke sUtra 3 / 2 / 11 meM kAtyAyana ke vArtika 'parokSe ca lokavijJAne prayokturdarzanaviSaye' para do ati prasiddha udAharaNa die gaye haiM"aruNad yavanaH sAketam" aura "aruNad yavanaH maadhymikaam"| vidvAnoM ne ekamata se svIkAra kiyA hai ki yahA~ yUnAnI rAjA mInAnDara ke bhAratIya abhiyAna kA ullekha hai| DA. vAsudeva zaraNa agravAla likhate haiM:-"mInAnDara ne zAkala (syAlakoTa) ko apane adhikAra meM karake eka abhiyAna sindha rAjapUtAnA kI ora mAdhyamikA (citaur3a ke samIpa "nagarI") ko lakSya karake kiyA thaa| usakA dUsarA sainika abhiyAna pUrva kI ora thaa| usa meM mathurA-sAketa (ayodhyA) ko apane adhikAra meM karake vaha pATaliputra (puSpapura) taka bar3ha gayA thaa| gArgI saMhitA ke yuga-purANa nAmaka adhyAya meM isa pUrvI abhiyAna kA spaSTa vivaraNAtmaka ullekha hai| isakA eka nayA pramANa jainendra-vyAkaraNa sUtra 2 / 2 / 62 para kI abhayanandI mahAvRtti meM kisI prakAra surakSita baca gayA hai :-parokSe lokavijJAna prayoktaH zakyadarzanatvena darzanaviSayatve laG vktvyH| aruNanmahendro mthuraam| aruNadhavanaH saaketm|xxx 'mahendra' hamArI dRSTi meM apapATha hai| zuddha pATha " menandra" honA caahie| avazya yahI mUla pATha rahA hogA, jisakA artha na jAnakara bAda ke lekhakoM ne 'mahendra' kara diyaa| vastutaH mInAnDara kA loka meM prasiddha nAma 'menandra' thA unake aneka sikke mile haiM jinameM eka ora yavanAnI lipi meM unakA nAma hai aura dUsarI ora kharoSThI lipi meM 'menandra' nAma likhA rahatA hai|"80 76. matsya, brahmANDa aura vAyupurANa meM kula 7 gardabhilla rAjA likhe haiN| aura brahmANDapurANa meM gaImildoM kA rAjatvakAla sirpha 72 varSa kA hai| titthogAlI painnaya meM gaIbhilla-vaMzya rAjAoM kI saGkhyA to nahIM para unakA rAjatvakAla 100 varSa pramANa likhA hai| jisa gardabharAjA ko kAlakasUri ne zakoM kI sahAya se haThAyA vaha kyA isa vaMza kA thA ? vaha kyA gardabhilla rAjAoM meM AkharI rAjA thA ? ye saba vicArayogya bAteM haiM / zrI zAntilAla zAha ne "dhI TraeNDizanala kraoNnolaoNji oNpha dha jainajha" meM likhA hai ki jisa gardabharAjA kA kAlaka ne ucchedana kiyA vaha mathurA ke eka lekha meM Khardaa nAmase uddiSTa rAjA hai aura gaIbhilla alaga vaMza ke, palhava pArthiana the| yaha saba abhI nizcitarUpa se mAnA nahIM jaataa| kintu usa gardabha rAjA kA grIka honA jyAdA sambhavita hai| . . 80. DA. vAsudeva zaraNa agravAla, "milinda ke pUrva-bhArata meM abhiyAna kA nayA ullekha," rAjasthAna bhAratI, bhAga 3, aGka 3--4 (julAi, 1953), pR0 71-72. Page #530 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 125 isa taraha yaha spaSTa hai ki grIkoM ne madhya bhArata meM adhikAra jamAyA thaa| balamitra-bhAnumitra kA samakAlIna grIka rAjakartA hI ho sakatA hai| bRhatkalpacUrNi meM ullekha hai ki ujjayinI nagarI meM anilasuta java (yava? yavana) nAmaka rAjA thaa| usakA putra gardabha nAma kA yuvarAja thaa| vaha apanI hI "aDoliyA" nAmaka bhaginI ke rUpa se mohita ho kara usase jAtIya sukha bhogatA rhaa| rAjA isase nirveda pA kara pravAjita ho gyaa| isa ullekha meM "aNilasuto nAma yavano rAjA" aise pATha kI kalpanA zrI zAntilAla zAha ke uparokta grantha meM dI gaI hai| 'aDoliyA' koI paradezI nAma hai| ho sakatA hai isI kAmAndha gardabha ne sAdhvI sarasvatI kA apaharaNa kiyaa| ve grIka rAjakartA ho sakate haiM, kintu unake mUla nAma kA patA abhI taka nizcita rUpa se nahIM milaa| kahAvalI meM isa gardabha rAjA kA nAma "dappaNa" -darpaNa-likhA hai| mathurA ko mInAnDara ne ghera liyA thaa| paJcakalpabhASya aura paJcakalpacUrNi ke pahale diye hue ullekha meM hama dekha cuke haiM ki sAtavAhana nareza Arya kAlaka ko pUchatA hai-"mathurA par3egI yA nahIM? aura par3egI to kaba?" isakA matalaba yaha hai ki mathurA para kisI kA gherA thA aura usake pariNAma meM sAtavAhana rAjA ko rasa ho yaha yogya hI hai| yaha bhI ho sakatA hai ki khuda sAtavAhana nareza ke sainya ne gherA DAlA thA yA vaha DAlanA cAhatA thA kyoM ki bRhatkalpabhASya aura cUrNi meM pratiSThAna ke sAtavAhana rAjA ke daNDanAyaka ne uttaramathurA aura dakSiNamathurA jIta liyA aisA ullekha hai (bRhatkalpasUtra vibhAga 6, gAthA 6244 se 6246, aura pR0 1647-46) / ujjaina meM se grIka (yA koI paradezI) rAjA jisako "gardabha" kahA gayA hai usako haTA gayA, pIche mathurA se grIka amala ko haTAne ke lie sAtavAhana rAjA ne prayatna kiyA ? yA kyA yahA~ sAtavAhana ke prazna meM khAravela ke hAthIgumphA-lekha meM uddiSTa mathurA kI aora ke abhiyAna kA nirdeza hai? 85. hama dekha cuke haiM ki kAlaka aitihAsika vyakti the| unakA sambandha zakoM ke prathama prAgamana se hai| vaha kisI sAtavAhana rAjA ke samakAlIna the| bRhatkalpacUrNi ke ullekha se gardabha khuda yavana hone kA sambhava hai| yadyapi yaha 'java' zabda yavana-yava-ava aisA rUpAntarita hai yA 'mava' kA 'java' huaA hai ityAdi bAteM anizcita haiM; tathApi 'aDoliyA' yaha kisI grIka nAma kA rUpAntara hone kI zaMkA rahatI hai| kyA gardabha-rAja (yA gardabhilloM) se bhArata meM grIka rAjakartA uddiSTa haiM ? hamAre khayAla se yaha jyAdA sambhavita hai| gardabha aura gaddabhilla avazya paradezI rAjakartA hoNge| inako haTAnA bhAratIyoM ke lie muzkila mAlUma par3A hogaa| yavanoM-grIkoM-ke krUra svabhAva kA nirdeza hameM gArgI saMhitA ke yugapurANa meM bhI milatA hai| inako haTAne ke lie Arya kAlaka zakoM ko laaye| agara bhAratIya rAjakartA ko haTAne ke lie paradezI zaka lAe gaye hote to Arya kAlaka dezadrohI gine jaate| 81. dekho, DA0 bI0 ema0 bArA, hAthIgumphA inskripzana oNpha khAravela, inDiana hisTaoNrikala kvArTalI, vaoN0 14, pR0 477, lekha kI paMkti 6. khAravela kisI sAtakarNi (sAtavAhana-vaMza ke) rAjA kA samakAlIna thA yaha isI lekha se mAlUma hotA hai| khAravela kA samaya I. sa. pUrva dUsarI yA pahalI zatAbdi hai| isa viSaya meM DA. bAruA ne agale sarva vidvAnoM ke mata kI carcA apane lekha aura pustaka meM kI hai| DA. hemacandra rAya caudharI ne poliTikala hisTarI oNpha enazianTa inDiyA (i. sa. 1653 kA saMskaraNa ) meM DA. bAruA ke mata kI carcA kI hai| aura dekho, dha DeTa oNpha khAravela, jarnala oNpha dha eziyATika sosAiTI (kalakattA), leTarsa, vaoN0 16 (I. sa. 1953), naM0 1, pR0 25-32, Page #531 -------------------------------------------------------------------------- ________________ 126 zrAcArya vijayavallabhasUri smAraka graMtha kAlaka jaise samartha paMDita aura prAbhAvika zrAcArya aisA kara nahIM skte| unako pratIti huI hogI kI grIka rAjakartAoM ke sAmane tatkAlIna bhAratIya rAjAnoM se kucha bananA muzkila thA / prAcIna granthoM meM kahIM bhI nahIM batAyA gayA ki zakoM ko harAnevAlA vikramAditya khuda gardabha - rAjA kA putra thaa| yaha mAnyatA kucha pIche se banI hogii| jaba kAla-gaNanA meM gar3abar3a pratIta hotI hai usa samaya ke vidhAnoM meM yaha mAnyatA dekhane meM AtI hai / kAlakAcAryakathAnakoM meM bhI prAcIna kathAnakoM meM yaha nahIM hai| pIche pAdanoMdha 72 meM hamane batalAI huI sAkSiyoM meM kahIM bhI vikrama ko gardabha kA putra nahIM kahA hai / isa taraha gardabhilloccheda aura vikrama ke bIca kama antara hI honA yA mAnanA Avazyaka nahIM / vAstava meM DA0 jayasvAlajI kI bhI aisI hI rAya thI / unhoM ne garchabhillocched vAlI ghaTanA kA nirdeza karake likhA hai "This event is placed before the Vikrama era but no time is specified as to how long after the occupation of Ujjain and Malva the first Saka dynasty came to an end. The Kathanaka expressly keeps it unspecified, as it says "Kalantarena Kenai ( ZDMG., 1880, p. 267; Konow, CII II. p. xxvii)," 82 jayasvAlajI isa garda bhilloccheda kI ghaTanA ko I0 sa0 pUrva 100-101 meM rakhate haiM / '3 rAjAoM kI kAlagaNanA meM jaina granthoM meM bhI kucha gar3abar3a aura aspaSTa bAteM haiM / munizrI kalyANavijayajI (jinake mata se, gardabhillocchedaka zrArya kAlaka vaha dUsare cArya kAlaka the aura unakA samaya vIrAt 453 thA isa ghaTanA ke bAre meM likhate haiM- "ghaTanAoM ke kAlakrama meM hamane gardabhillo cchedavAlI ghaTanA nirvANa saMvat 453 meM batAI hai; para isameM yaha zaMkA ho sakatI hai ki isa ghaTanA ke samaya yadi balamitrabhAnumitra vidyamAna the - jaisA ki ' kahAvalI' Adi granthoM se jJAta hotA hai - to isa ghaTanA kA ukta samaya nirdoSa kaise ho sakatA hai ? kyoM ki merutuGgasUri kI ' vicAra zreNi' zrAdi pracalita jaina- gaNanA ke anusAra balamitra - bhAnumitra kA sattA- kAla vIra - nirvANa se 354 se 413 taka AtA hai| aisI dazA meM yaha kahanA cAhie ki garddabhillocchedavAlI ghaTanA kA ukta samaya (453) ThIka nahIM hai, aura yadi ThIka hai to yaha kahanA hogA ki balamitra bhAnumitra kA ukta samaya galata hai / aura yadi uparyukta donoM samaya ThIka mAne jAya~ to anta meM yaha mAnanA hI par3egA kI gaI bhillavAlI ghaTanA ke samaya balamitra - bhAnumitra vidyamAna na the / " munijI Age likhate haiM-" gaddebhilavAlI ghaTanA kA samaya galata mAna lene ke liye hameM koI kAraNa nahIM miltaa| balamitrabhAnumitra zrArya kAlaka ke bhAnaje the, yaha bAta suprasiddha hai; zrata eva kAlaka ke samaya meM inakA astitva mAnanA bhI anivArya hai| rahI balamitra - bhAnumitra ke samaya kI bAta, so isake sambandha meM hamArA mata hai ki unakA samaya 354 se 413 taka nahIM, kintu 414 se 473 taka thaa| maurya kAla meM se 52 varSa chUTa jAne ke kAraNa 160 ke sthAna meM kevala 108 varSa hI pracalita gaNanAoM meM liye gae haiN| ata eva ekadama 52 varSa kama ho jAne ke kAraNa balamitra Adi kA samaya asaGgata-sA ho gayA hai| hamane maurya rAjya ke 160 varSa mAna kara isa paddhati meM jo saMzodhana kiyA hai, usake anusAra kAlakAcArya aura balamitra 82. DA0 jayasvAla, praoNblemsa oNpha zaka sAtavAhana hisTarI, jarnala oNpha bihAra aeNnDa orissA risarca sosAiTI, vaoN0 16 (I0 sa0 1630), pR0 234. 83. vahI, pR0 234 se Age. 84. isake lie dekho, munizrI kalyANavijayajI kRta vIranirvANa samvat aura jaina- kAlagaNanA. Page #532 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 127 ke samaya meM kucha virodha nahIM raha jaataa|"85 munizrI kI yaha samIkSA to zaGkA ko bar3hAtI hai ki gaI. bhilloccheda kI ghaTanA vIrAt 453 meM mAnanA zurU huA taba se kAlagaNanA meM gar3abar3a ho gaI / DA0 brAuna dUsare kAlaka ke bAre meM likhate haiM "Most versions make him the disciple of Gunakara (= the sthavira Gunasundara), but this must be an error; for on chronalogical grounds it must have been Kalaka I who was Gunakara's disciple."CE isase to yaha mAnanA jyAdA ucita hai ki kathAnakoM se prathama kAlaka hI uddiSTa haiN| DA. brAuna Age likhate haiM "The Kalpadruma and Samayasundara add an alternative tradition stating that Kalaka II was the maternal uncle of the kings Balamitra and Bhanumitra of Jain tradition, thus agreeing with a few versions of the Kalakaryakatha, although most of them identify the Kalaka who was the uncle of those kings with the Kalaka who changed the date of the Paryasana....The year of Kalaka II is by all authorities said to be 453 of the Vira era, in which year it is specifically stated in a stanza appended to three Mss. of Dharmaprabha's version that he took Sarasvati. Possibly the statement is slightly inaccurate and the date refers to his accession to the position of suri, just as in other stanzas appended to Mss. of the same version the year 335, which is the date of accession to the position of suri, is mentioned as that of Kalaka I. Dharmasagaraganin assigns the deeds of Kalaka II to Kalaka I."CH pahale hI hama kaha cuke haiM ki kathAnakoM meM kAlaka kA varSa nahIM batalAyA gayA, kisI bhASya yA caNi meM bhI nhiiN| balamitra-bhAnumitra aura paryuSaNAtithi ke bAre meM bhI pahale samIkSA kI gaI hai| dharmaprabha kI racanA saM0 1368 meM huI, mUla racanA meM gaI bhillocchedaka kAlaka vIrAt 453 meM hue aisA nahIM hai| mUla meM to- "aha te saga tti khAyA, tavvaMsaM chaMdiUNa puNa kaale| jAo vikkamarAao, puhavI jeNUraNI vihiyA // 31 ||--itnaa hI hone se vikrama aura kAlaka ke bIca kA samayAntara aspaSTa hai| DA0 brAuna kI tRtIya kAlaka kI kalpanA ThIka nahIM hai, munizrI kalyANavijayajI ne tRtIya kAlaka ke viSaya meM ThIka hI samIkSA kI hai| vistArabhaya se hama usa carcA ko chor3a dete haiN| ____ aba kathAnakoM ko chor3a kara paTTAvalI Adi ko dekheM to kalpasUtra sthavirAvalI meM do kAlaka kA koI ullekha nahIM; aura na isameM kisI sthavira ke varSa Adi batAye gye| nandI-sthavirAvalI jisake prAcIna hone meM zaGkA nahIM hai usameM gaI bhillocchedaka anya kAlaka kA koI ullekha nahIM hai| duSSamAkAla zrI zramaNasaGgha stotra meM 'guNasuMdara, sAmaja, khaMdilAyariya' kA ullekha hai kintu gAthA 13 meM Arya vajrasena, 85. munizrI kalyANavijaya, "Arya-kAlaka," dvivedI abhinandana grantha, pR0 117. munizrI ke isa kathanAnusAra, ni0 saM0 453 meM gaI bhilla ko haTA kara, ( I0 sa0 pU0 74 meM ) zakarAjA ujjayinI kI gAdI para baitthaa| aura cAra varSa ke bAda ni0 saM0 457 meM (I0 sa0 pU0 70 meM ) balamitra ne usako haTA kara ujjayinI para apanA adhikAra jmaayaa| balamitra-bhAnumitra ke rAjya kA anta ni0 saM0 465 ( I0 sa0 pU0 62 ) meM huaa|-vhii, pR. 117 pAdanoMdha, 1. 86. dha sTorI oNpha kAlaka, pR0 6. 87. brAuna, vahI, pR0 6, pR0 7-12. Page #533 -------------------------------------------------------------------------- ________________ 128 AcArya vijayavallabhasUri smAraka graMtha nAgahasti, revatimitra, siMha aura nAgArjuna ke bAda bhUtidinna aura unake bAda jisa 'kAlaka' kA ullekha hai vaha kAlaka gaI bhillocchedaka ho nahIM sakate kyoM ki dvitIyodayugapradhAna-yantra (paTTAvalI samuccaya, bhAga 1 pR0 23-24) dekhane se mAlUma hogA ki isa kAlaka kA samaya (Arya vajra ke ziSya) vajrasena se 363 varSa ke bAda hotA hai jo IsA kI tRtIya zatAbdi ke bAda hogaa| dharmasAgaragaNi kI tapAgaccha-paTTAvalI (padyAvalI-samuccaya, bhAga 1, pR0 41-77) meM zyAmArya vIrAt 376 meM svargavAsI hue aura unake ziSya jitamaryAdAkRt sAMDilya the aisA likhA hai| Age indradinnasUri ke bAda, vIrAt 453 varSa meM gardabhillocchedaka kAlakasUri kA ullekha hai| isa paTTAvalI kA racanAkAla vi0 sa0 1646 hai| kintu yaha to bahuta pIche kI paTTAvalI hai| duSpamAkAla zrI zramaNasaGghastotra to vikrama kI terahavIM zatAbdi kA hai| usa stotra kI avacUri kA samaya nizcita nahIM hai| isa avacUri meM nimnalikhita vidhAna hai xxxx moriarajja 108 tatra-mahAgiri 30 suhasti 46 guNasundara 32, UnavarSANi 12 // xxxx evaM (vIranirvANAt varSANi 323 // rAjA puSyamitra 30 bala mitra-bhAnumitra 60 (tatra)-guNasundarasyeva zeSa varSANi 12 kAlike 4 (41) khaMdila 38 // evaM varSANi 413 // ____ rAjA naravAhana 40 gardabhilla 13 zAka 4 (tatra)-revatimitra 36 AryamamudharmAcArya 20 // evaM varSANi 470 // atrAntare-bahula sirivvaya svAmi (svAti) hArita zyAmA''rya zANDilya Arya AryasamudrAdayo bhvissynti| taha gaddabhillarajjassa, cheyago kAlagArilo hohii| chattIsaguNovezro, guNasayakalilo pahAjutto // 1 // vIranirvANAt 453 bharuacche khapuTAcAryAH vRddhavAdI paMcakalpavicchedo jiitklpoddhaarH......|| dharmAcAryasyeva zeSavarSANi 24 bhadragupta 39 zrIgupta 15 vajrasvAmI 36 / evaM sarvAGka 584 // gaIbhilla nivasuta vikramAditya 60 dharmAditya 40 bhAilla 11 // evaM 581 // (padAvalI-samuccaya, 1, pR017). isa avacUri antargata gAthA meM yaha spaSTa nahIM hai ki vIrAt 453 meM (gardabhillocchedaka) dvitIya kAlaka hue| kintu vicArazreNi kI gaNanAse milatI isa (avacUri kI) nRpakAlagaNanA se gardabhilla kA samaya vIrAt 453 hotA hai| magara nRpakAlagaNanA zaGkA se para nahIM hai, vikramAditya ko gardabhilla kA putra kahane ke lie koI kAlakakathAnaka kA yA cUrNi yA bhASya kA pramANa upalabdha nhiiN| aura 453 meM gardabhiloccheda karane vAle kAlaka ke samaya meM balamitra-bhAnumitra ho nahIM skte| phira bala mitra-bhAnumitra ke bAda gardabhilla ke 13 varSa ginanA aura gardabhilloM ke 100 yA 152 varSa kA mela prApta karane ke lie vikramAditya, dharmAditya, bhAIla aura nAila ko gaI bhillavaMza ke mAnanA ye saba bAteM abhI zaGkAyukta hI haiN| khuda merutuGga ko bhI do balamitra-bhAnumitra hone kA vicitra anumAna khIMcanA pdd'aa|8 zrArya khapuTa kA kAryapradeza bharoca thA, kAlakAcArya kA bhI bhRgukaccha se sambandha hai| magara donoM samakAlIna the (vIrAt 453) aisA jaina 88. merutuGga likhate haiM-" balamitrabhAnumitrau rAjAnau 60 varSANi raajymkaarym| yau tu kalpacUrNau caturthIparvakartRkAlakAcAryanirvAsako ujjayinyAM balamitrabhAnumitrI taavnyaavev|" isa viSaya meM munizrI kalyANavijayajI ke vivecana ke lie dekho, vIranirvANa saMvat0, pR0 56-57 aura pAdanoMdha, jisameM titthogAlI painnaya ke nAma se kaisI gAthAyeM pIche ke granthoM meM ghusa gaI haiM isakA munijI ne acchA vivecana kiyA hai| Page #534 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 126 granthakAroM kA (madhyakAlIna paTTAvaliyoM ke alAvA) kahIM bhI ullekha nhiiN| mauryoM ke 108 varSa kI hakIkata bhI mAnya nahIM ho sktii| DA. jayasvAlajI ke kathanAnusAra agara mauryoM ke zeSa varSa rAsabhoM meM bar3hA kara kisI taraha vIrAt 470 meM vikrama kA hisAba jor3A gayA taba yaha spaSTa hai ki ina paTTAvaliyoM kI nRpakAlagaNanA zaGkArahita nahIM hai, inameM aura bhI galatI ho sakatI hai| isa gar3abar3a kA kAraNa yaha hai ki prathama zakarAjya ke bAda kitane varSa vyatIta hone para vikramAditya huA yaha spaSTa mAlUma na hone se vikrama ora kAlaka ko naz2adIka lAne kI pravRtti huii| eka se jyAdA kAlaka nAmaka prAcArya hae hoMge kintu ghaTanAtroM ke nAyaka to prathama kAlaka hI haiM jo ki anya tarkoM se pahale hI hamane dekha liyA hai| munizrI kalyANa vijayajI ke mata se balamitra hI vikramAditya hai| aura unake mata se gaIbhillocchedaka dvitIya kAlaka vIrAt 453 meM hue| magara cala mitra yadi vikramAditya hai taba vaha gaI bhilla kA putra nahIM ho sktaa| aura merutuGga yA uparokta avacUri ke bayAna taba vyartha pratIta hote haiN| ___ vIrAt 453 meM gardabhillocchedaka kAlaka hone ke saba aAdhAra madhyakAlIna unhI paramparAoM ke haiM jinameM kAlagaNanA kI aisI gar3abar3I hai| kAlakakathAnaka to gaI bhillocchedaka kAlaka ke guru guNasundara yA guNAkara ko hI batAte haiN| vaha kAlaka zyAmArya hI haiM jinhoMne prajJApanAsUtra bnaayaa| upalabdha prajJApanA agara mUla prajJApanA nahIM ho, to bhI usa meM mUla kA saMskaraNa aura mUla ke kaI aMza z2arUra hoNge| yahI prajJApanA sUtra usake lekhaka kA dezadezAntara ke logoM kA jJAna, bhinna bhinna lipiyoM kA jJAna prAMdi sAkSI detA hai jo gaI bhillocchedaka aura suvarNabhUmi meM jAnevAle kAlaka meM ho sakatA hai| prajJApanAsUtra ke viSaya hI unake kartA nigoda-vyAkhyAtA hone kA sUcana karate haiN| vicArazreNi meM sthaviroM ke paTTapratiSThAkAla batAnevAlI gAthAyeM dI haiN| vahI munizrI kalyANavijayajI se uddiSTa "sthavirAvalI yA yugapradhAnapaTTAvalI" hai jisakI hastaprata munizrI ne dekhI hai| vaha hastaprata yA vaha racanA vicArazreNi se kitanI prAcIna hai yaha kisI ko mAlUma nhiiN| vicArazreNi-antargata gAthAyeM bhI merutuGga se kitanI prAcIna haiM yaha kahanA muzkila hai| isa sthavirAvalI kI gAthAoM (pahale hama de cUke haiM) meM "revaimitte chattIsa, ajamagu a vIsa evaM tu| causaya sattari, causayatipanne kAlago jaao| cauvIsa ajjadhamme eguNacAlIsa bhaddagutte a|" ityAdi meM paTTadharoM kI vIrAt 470 taka kI paramparA batAne ke bAda 453 meM kAlaka hue aisA vidhAna hai| para isase to yaha sUcita hotA hai ki ye dvitIya kAlaka yugapradhAna nahIM hai aura na unake Age yugapradhAnapaTTadhara (yA guru) granthakartA ko mAlUma haiN| ina gAthAoM meM agara kAlaka bhI yugapradhAnapaTTadhara haiM taba eka sAtha aise do zrAcArya yugapradhAnapaTTadhara ho jAte haiM jaisA ki isa sthavirAvalI kA dhvani nahIM hai| ataH yaha sambhavita hai ki "causaya tipanne kAlago jAzro" yaha bAta prAcIna yugapradhAnapaTTAvaliyoM meM pIche se bar3hAI gaI hai| prathama zakarAjya ke bAre meM vAstavika varSagaNanA bAda ke lekhakoM ko durlabha hone se aura kisI taraha vikrama ke samaya ke naz2adIka hI kAlaka ko aura prathama zakarAjya ko lAne ke khayAla se yaha vIrAt 453 meM kAlaka ke hone kI kalpanA ghusa gaI hogii| upalabdha saba paTTAvaliyoM meM prAcIna haiM kalpasUtra aura nandIsUtra kI sthavirAvaliyA~, magara inameM vIrAt 453 meM rakha sakeM aisA koI kAlaka kA ullekha nahIM hai| paTTAvalI-samuccaya, bhAga 1 meM dI huI saba anya paTTAvaliyA~ vikrama kI terahavIM sadI yA usake bAda kI haiN| DA0 klATa kI paTTAvaliyA~ bhI vi0 saM0 kI 16 vIM zatAbdi ke bAda kI haiN|89 6. dekho, klATa mahAzaya kA lekha, inDiana enTikveri, baoN0 11, pR0 245 se Age. DA0 yAkobI, DA. laoNyamAna Adi ke paTTAvalI-viSayaka lekhoM kI saci ke lie dekho, brAuna, dha sTorI oNpha kAlaka, pR05 pAdanoMdha 23. Page #535 -------------------------------------------------------------------------- ________________ 130 prAcArya vijayavallabhasUri smAraka graMtha kAlaka viSaya ke pahale vibhAga ke (cUrNibhASya Adi ke) sarva sandarmoM se hama siddha kara cuke haiM ki sabhI ghaTanAyeM eka-kAlaka-paraka haiM aura vaha haiM Arya shyaam| unake bAda Arya zANDilya aura zANDilya ke bAda hue Arya samudra / sabhI therAvaliyoM aura paTTAvaliyoM meM inhI Arya samudra ke alAvA kisI prAcArya ke lie "tisamudakhAyakittiM dIvasamuddesu gahiya peyAlaM" jaise zabdaprayoga nahIM hue| ataH yahI Arya samudra suvarNabhUmi jAne vAle sAgara zramaNa haiN| aura suvarNabhUmi jAnevAle aura gardabharAjocchedaka Arya kAlaka eka haiM yaha to munizrI kalyANavijayajI ko svIkRta hai| ataH vaha kAlaka zyAmArya hI haiN| prAcIna jaina paramparAnusAra vIra nirvANa I0 sa0 pUrva 527 meM mAnA jAya, taba zyAmArya kA samaya hogA I0 sa0 pUrva 162 se 151; aura DA. yAkobI Adi paNDitoM ke matAnusAra nirvANa I0 sa0 pU0 467 meM mAne, tatra zyAmArya kA samaya hogA I0 sa. pUrva 132 se 11 tk| isI samaya meM bhArata meM zakoM kA prathama zrAgamana huaa| kharoSThI lipi meM likhe hue lekhoM aura mathurA ke anya katipaya lekhoM ke adhyayana se yaha to sarva paNDitoM ko svIkArya hai ki do taraha ke zaka samvat cale the:eka Old Saka era=prAcIna (mUla) zaka saM0 aura dUsarA cAlU (I0 sa0 78 meM zurU huzrA vaha) zaka samvat / prAcIna zaka samvat ke prathama varSa ke bAre meM bhinna bhinna mata haiN| ina saba kI samIkSA DA0 lohuijhena-da-lyu ne apane grantha 'dha sithiana piriar3a' meM kI hai / DA0 lohuijhena-da-lyu ke mata se prathama zaka saM0 I0 sa0 pU0 126 meM zurU huA, pro0 raeNpsana ke khayAla se I0 sa0 pU0 150 meM, pro0 TArna ke mata se I0 sa0 pU0 155 meM, DA. jayasvAla ke mata se I0 sa0 pU0 120 meN| isa taraha bhinna bhinna mata haiM kintu DA. lohaijhena-da-tyu trai jayasvAla ke mata vAstavika hakIkata se jyAdA naz2adIka haiM / ina saba matoM kI carcA zrI0 ema0 ena0 sahA ne jarnala oNpha dha eziyATika sosAiTi (bengAla), leTarsa, vaoN. 16, (I0sa0 1653), aGka 1, pR01-24 meM kI hai aura vahA~ batAyA hai ki prathama zaka samvat I0 sa0 pU0 123 meM huaA hogaa| yaha samaya zakoM aura yU-cI kI bakatriyA meM pArthinoM para ke vijaya kA hai| isake bAda thor3e hI samaya meM mithradAta dUsarA (Mithradates II) nAmaka pArthiana rAjA ne zakoM ko phira bhagAye / 10 yahI samaya hai jaba zaka bhArata kI ora aaye| isase hamAre khayAla meM zyAmArya kA samaya I0 sa0 pUrva 132 se I0 sa0 pUrva 61 taka mAnanA jyAdA ucita hai| I0 sa0 pUrva 58 meM vikrama saMvat (mAlava saM0) calA usa samaya kAlakAcArya jIvita the aisA koI ullekha nahIM miltaa| ataH kAlaka ke samaya kA I0 sa0 pU0 61 ke bAda hI honA Avazyaka nahIM / kAlaka aitihAsika vyakti the, unakA samaya Upara ke do samaya meM se eka hai, isI samaya gardabha kA uccheda huaA, isI samaya meM kAlaka suvarNabhUmi meM gye| anya kAlakAcArya hue hoMge 91 kintu ve saba kathAnakoM kI ghaTanAtroM ke nAyaka nahIM haiM itanA nizcita hai| aba bhAratIya itihAsa ke paNDitoM se prArthanA hai ki gardabha, gaIbhilla, vikramAditya Adi ke kUTa praznoM ke nirAkaraNa hU~Dhane ke punaH prayatna kreN| 10. dekho, DA. lohurajhena-da-tyu, DA0 ema0 ena0 sahA Adi ke lekha, graMtha aura, DA. sudhAkara caTTopAdhyAya kRta, dha zakajha ina inDiA (vizvabhAratI, zAntiniketana, 1955), pR. 6. pro0 rApsana likhate haiM--- It was in his reign that the struggle between the kings of Parthia and their Scythian subjects in Eastern Iran was brought to a close and the suzerainty of Parthia over ruling powers of Seisthan and Kandahar confirmed (Cambridge Hist. of India, Vol. I. p. 567). 61. dekho, vIra nirvANa sambat aura jainakAlagaNanA pR0 125 se pR0 128 para pAdanoMdha meM dI huI devarddhi gaNikSamAzramaNa kI gurvAvalI, aura vAla bhI yugapradhAna paTTAvalI / vAlabhI paTTAvalI ke naM0 27 vAle kAlakAcArya ke antima varSa nirvANa samvat 663 meM balabhI meM pustakoddhAra huaa| Page #536 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya pariziSTa 1 dattarAjA aura AryakAlaka datta rAjA ke sAmane yajJaphala kA nirUpaNa karanevAlI ghaTanA (ghaTanA naM. 1) kA ullekha AvazyakacUrNi ke atirikta 'aAvazyaka niyukti' meM do sthAnoM meM hai| munizrI kalyANavijayajI ke khayAla ke anusAra isa ghaTanA kA sambandha sambhavataH prathama kAlakAcArya se hai| 3 'aAvazyaka-niyukti' kI eka gAthA (865) meM ullikhita sAmAyika ke pATha dRSTAntoM meM tIsarA dRSTAnta AryakAlaka kA hai jina kA varNana Ava0 cUrNi meM isa prakAra milatA hai| "turuviNI nagarI meM 'jitazatru' nAmaka rAjA thaa| vahA~ 'bhadrA' nAma kI eka brAhmaNI rahatI thI jisake putra kA nAma 'datta' thaa| bhadrA kA eka bhAI thA jisane jaina mata kI dIkSA lI thI, usakA nAma thA 'Arya kaalk'| datta juAr3I aura madirA-prasaGgI thaa| vaha rAjasevA karate karate pradhAna sainika ke pada taka pahu~ca gyaa| para anta meM usane vizvAsaghAta kiyaa| rAjakula ke manuSyoM ko phor3akara usane rAjA ko kaida kiyA aura svayaM rAjA bana baitthaa| usane bahuta se yajJa kiye| eka bAra vaha apane 'mAmA' kAlaka ke pAsa jAkara bolA ki maiM dharma sunanA cAhatA hU~ kahie yajJoM kA phala kyA hai ? kAlaka ne usako dharma kA svarUpa, adharma kA phala aura azubha karmoM ke udaya ko samajhAyA aura pUchane para kahA ki yajJa kA phala naraka hai| datta ne isa kA pramANa pUchA to kAlaka ne batAyA ki "aAja se sAtaveM dina tU kuMbhI meM pakatA huzrA kuttoM se nocA jaaygaa|" datta ne kAlaka ko kaida kiyA magara ThIka vaisA hI huA jaisA bhaviSya kathana Arya kAlaka ne kiyA thaa| granthakAra likhate haiM-" isa prakAra satya bacana bolanA cAhie, jaise kAlakAcArya bole|" isa kathAnaka kA saMkSipta sAra 'aAvazyaka niyukti kI nimnalikhita gAthA meM bhI sUcita kiyA hai datteNa pucchio jo, jaNNaphalaM kAlago turuminniie| samayAe pAhieNaM saMma vuiyaM bhayaM teNaM // 871 // munizrI kalyANavijayajI likhate haiM ki "jaba taka cauthe kAlaka kA astitva siddha na ho, isa sAtavIM ghaTanA kA sambandha pahale kAlaka se mAna lenA kucha bhI anucita nahIM hai|" pariziSTa 2 ghaTanA naM. 5-gaIbha-rAjA kA uccheda gaI bhilloccheda vAlI ghaTanA ke sAtha do sthaloM kA ullekha hai-ujjayinI aura pArasakUla / nizIthacarNi meM pArasakUla kA ullekha hai| vahA~ se sAhirAjA aura unake sAtha dUsare 65 sAhiyoM ko lekara Arya kAlaka "hinduka-deza" ko pAte haiN| isa prakAra ye 65 yA 66 sAhi (zaka-kuloM) samudramArga se saurASTra meM aaye| 12. dvi0 zrabhi. graM0 pR0 67. 63. vahI pR0 114-15. 64. nizIthagita isa ghaTanA ke bayAna ke liye dekho, dvivedI abhinandana grantha, pR068-66. Page #537 -------------------------------------------------------------------------- ________________ 132 prAcArya vijayavallabhasUri smAraka graMtha ina sthaloM ke bAre meM kathAoM meM kucha gar3abar3a huI hai jisakI munizrI kalyANavijayajI ne acchI taraha chAnabina kI hai| Apa likhate haiM "prAkata kAlaka kathA meM pArasakala' kI jagaha 'zakakala' nAma milatA hai| prabhAvakacaritrAntargata kAlaka-prabandha meM isa sthAna kA nAma 'zAkhideza' likhA hai| kalpasUtramUla ke sAtha chapI huI saMskRta 'kAlaka-kathA' meM isa sthAna ko 'siMdhu nadI kA pazcima pArzvakUla' likhA hai| phira 'himavantatharAvalI' meM isa sthala kA nAma siMdhu deza kahA hai| ina bhinna-bhinna nAmoM meM hamArI saMmati meM 'pArasakUla' nAma hI sahI hai, jisakA ullekha isa viSaya ke sabase purAne graMtha 'nizIthacUrNi' meM hai|95xxx pArasa-kUla kA artha phArasa kA kinArA hogaa| xx kyoM ki vahA~ ke nivAsI loga zakajAti ke haiM, ataH usa pradeza kA 'zakakUla' nAma bhI saMgata hai| xxxxx kAlaka kathAtroM meM siMdhu nadI pAra hokara saurASTra meM kAlakAcArya ke Ane kA ullekha hai, para yaha bhrAntizUnya nahIM hai; kyoMki siMdhu nadI pAra karake paMjAba athavA siMdha meM jA sakate haiM, saurASTra meM nhiiN| paraMtu yaha bAta to sabhI lekhaka eka-svara se svIkAra karate haiM ki kAlakAcArya saurASTra meM hI utare the| yadi ve sAhiyoM ke sAtha siMdhu nadI pAra kara hindusthAna meM Aye hote, to saurASTra meM kisI prakAra na utara skte| isase yahI siddha hotA hai ki ve siMdhu-nadI nahIM, balki siMdhu-samudra ke dvArA saurASTra meM utare the| 'nizIthacUrNi' meM to saurASTra meM hI utarane kA ullekha hai, vahA~ siMdhu nadI kA nAmollekha nahIM hai| saMbhava hai, siMdhu ke sAtha nadI zabda pIche se jur3A gayA hai|" 56 manijI kI yaha samIkSA mahattva kI hai| isase kAlaka kA samadrayAna-jahAjayAna siddha hotA hai| agara yaha bAta sahI hai taba to kAlaka ke suvarNabhUmigamana (hiMdI-cIna Adi dezoM meM gamana) ke vRttAnta meM purAne khayAla ke jaina zrAvakavarga aura sAdhugaNa ko bhI zaGkA na honI caahiye| kAlakAcArya suvarNabhUmi meM khuzkI rAste se hI gaye hoNge| kisI ko zaGkA ho sakatI hai ki ve durgama khuzkI rAste se nahIM jA sakate aura jAhAz2I rAste se sAdhu jAte nahIM, kintu kAlakAcArya ke viSaya meM yaha zaGkA bhI naSTa ho jAtI hai, kyoMki Arya kAlaka zakoM ke sAtha jAhAz2I rAste se Aye hoMge aisA munijI kA mata hai| vaha mata ThIka lagatA hai| phira anAma ke grantha meM jo likhA hai ki kAlAcArya anAma se jahAz2a-yAna se Tonkina (dakSiNa cIna) meM gaye the yaha vidhAna bhI azakya nahIM lgegaa| pariziSTa 3 ratnasaJcaya prakaraNa kI gAthAoM para munizrI kalyANavijayajI munizrI kalyANa vijayajI ina gAthAzroM ke bAre meM likhate haiM-" jahA~ taka hamane dekhA hai zyAmArya nAmaka prathama kAlakAcArya kA sattAkAla sarvatra nirvANa saM. 280 meM janma, 300 meM dIkSA, 335 meM yugapradhAnapada aura 376 meM svargavAsa aisA likhA hai| inakA sampUrNa AyuSya 66 varSa kA thaa| ye 'prajJApanAkAra' aura 'nigodavyAkhyAtA' nAmoM se bhI prasiddha the| ina saba bAtoM kA vicAra karane ke bAda yaha kahanA leza bhI anucita na hogA ki ukta 'prakaraNa' kI gAthA meM jo prathama kAlakAcArya kA nirUpaNa kiyA gayA hai, vAstava meM vahI satya hai|" 65. una ke khyAla se pArasakula nahIM kintu pArasakUla zabda honA cAhiye, dekho vahI, pR0 110, pAdanoMdha, 1,2,3. 66. vahI, pR. 110. Page #538 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya dUsare kAlaka kA samaya-gaIbhillocchedaka kAlakAcArya kA samaya nirvANa saM0 453 hai, aura ina dUsare kAlaka kI hasti ko munizrI ThIka mAnate haiN| Age zrApa likhate haiM-" tIsare kAlakAcArya ke sambandha meM hama nizcita abhiprAya nahIM vyakta kara skte| kAraNa, nirvANa saM0 720 meM kAlakAcArya ke astitva-sAdhaka isa gAthA ke atirikta dUsarA koI pramANa nahIM hai| dUsarA kAraNa yaha bhI hai ki gAthA meM ina kAlakAcArya ko 'zakrasaMstuta' kahai haiM, jo sarvathA asaGgata hai, kyoM ki zakrasaMstuta kAlakAcArya to vahI the, jo 'nigoda-vyAkhyAtA' ke nAma se prasiddha the| yugapradhAna sthavirAvalI ke lekhAnusAra yaha vizeSaNa prathama kAlakAcArya ko hI prApta thaa| "cauthe kAlakAcArya ko caturthI-pa!SaNA-kartA likhate haiM, jo ThIka nhiiN| yadyapi 'vAlabhI yugapradhAna paTTAvalI' ke lekhAnusAra isa samaya meM bhI eka kAlakAcArya hue avazya haiM--jo nirvANa saM0 681 se '663 taka yugapradhAna the, para inase caturthI paryuSaNA hone kA ullekha sarvathA asaGgata hai|" 57 isa caturtha kAlaka ke viSaya meM munijI Age likhate haiM--"vardhamAna se 663 varSa vyatIta hone para kAlakasUridvArA paySaNA caturthI kI sthApanA huI aisI eka prAkaraNika gAthA hai jo titthogAlI painnaya se lI gaI hai aisA saMdehaviSauSadhi grantha ke kartA kA ullekha hai| magara vaha ThIka nahIM; aura upAdhyAya dharmasAgarajI ne apanI kalpakiraNAvalI meM bhI batAyA hai ki yadyapi yaha gAthA dharmaghoSasUriracita kAlasaptati meM dekhane meM AtI hai tathApi tIrthodgAra prakIrNaka meM yaha gAthA dekhane meM nahIM pAtI." Age munizrI ne batAyA hai ki bArahavIM sadI meM caturthI kI phira paJcamI karane kI prathA huI taba caturthI parvRSaNA ko arvAcIna ThaharAne ke khayAla se kisIne yaha gAthA rcii| 15 ina saba bAtoM se yaha spaSTa honA cAhiye ki eka se jyAdA kAlaka kI paramparAyeM zaGkArahita haiM hI nhiiN| eka nAma ke aneka prAcArya hue isase, aura jyoM jyoM ghaTanAtroM kI hakIkata prathama kAlaka ke sAtha ne meM zaGkA haI tyoM tyoM yA jyoM jyoM vikrama aura zaka aura tatkAlIna nRpaviSayaka aitihAsika hakIkata vismRta hone lagI aura paramparAyeM vicchinna hotI gaI, tyoM tyoM ye madhyakAlIna granthakAra vyAmoha meM par3ate gaye aura ghaTanAoM ko bhinna bhinna kAlaka ke sAtha jor3ate gye| tithi ke nirNaya meM yA zruta kA puna saMgraha karane meM jinhoM ne bAra bAra kucha hissA liyA unako kAlakAcArya kA biruda milA ho aisA bhI ho sakatA hai| ye bAteM vizeSa anusandhAna ke yogya haiN| munijI ne eka aura gAthA kI samIkSA hai jisakA bhI ullekha karanA caahiye| zrApa likhate haiM "uparyukta gAthAtroM ke atirikta kAlakAcArya viSayaka eka aura gAthA merutuGga kI 'vicAra-zreNi' ke pariziSTa meM likhI milatI hai, jisameM nirvANa samvat 320 meM kAlakAcArya kA honA likhA hai| usa gAthA ..kA artha isa prakAra hai-"vIra jinendra ke 320 varSa bAda kAlakAcArya hue, jinhoMne indra ko pratibodha diyaa|" isa gAthA se kAlakAcArya ke astitva kI sambhAvanA kI jA sakatI hai para aisA karane kI 17. munizrI kalyANavijaya, Arya kAlaka, dvivedI abhinandana grantha, pR0 66-67. 18. dvivedI abhinandana grantha, pR0 118-116. 66. vIranirvANa samvat aura jaina kAlagaNanA, pR0 56-58 kI pAdoMdha. 100. gAthA isa taraha hai sirivIraniziMdAo, varisasayA tinnivIsa (320) ahiyaao| Page #539 -------------------------------------------------------------------------- ________________ 134 AcArya vijayavallabhasUri smAraka graMtha koI AvazyakatA nahIM hai / zakrapratibodha ke nirdeza se hI yaha spaSTa hai ki ukta gAthokta ve hI haiM jinakA varNana 'yugapradhAna ' ke rUpa meM 'nigoda - vyAkhyAtA' vizeSaNa ke sAtha, yugapradhAna sthavirAvaliyoM meM kiyA gayA hai / " " jaba indrapratibodhaka nigoda-vyAkhyAtA prathama kAlaka hI haiM taba uttarAdhyayana-niryuktigAthA ke AdhAra se suvarNabhUmi ko gaye hoMge yaha bhI mAnanA caahiye| pariziSTa 4 nimittazAstrajJa Arya kAlaka * nizItha cUrNi, uddeza 1, pR0 70 meM nimnalikhita ullekha hai - " idANiM vijatti asya vyAkhyA vijA ubhayaM sevetti / ubhayaM NAma pAsattha gihatthA te vijamaMtajogAdiNimittaM sevetyarthaH / " isa taraha vidyAprApti ke nimitta sAdhu ko patita sAdhu athavA gRhastha kI bhI sevA karanI cAhiye aisI prAcIna zAstrakAra kI anujJA kA upayoga kAlakAcArya ke jIvana meM dekhane meM AtA hai| nimitta jJAna inhoMne zrAjIvaka-mata ke sAdhunoM se prApta kiyA / isa ghaTanA kA sphoTa karanevAlA paJcakalpacUrNigata ullekha hama pahale de cuke haiN| kAlakAcArya ne jo grantha banAye unakA ullekha paJcakalpabhASya aura paJcakalpacUrNi meM isI ghaTanA ke sAtha hI milatA hai aura hama isa ko dekha cuke haiM / munizrI kalyANa vijayajI isa viSaya meM kucha aura sAkSI bhI dete haiN| Apa likhate haiM- " pATana ke tADapatrIya pustaka bhaMDAra meM, tAr3apatra para likhe hue eka prakaraNa (lagabhaga caudahavIM sadI meM likhe hue isa prakaraNa kA nAma mAlUma nahIM huA) meM, hamane eka prAkRta gAthA par3hI thI, jisakA Azaya yaha haikAla sUri ne prathamAnuyoga meM jina, cakravartI, vAsudeva, Adi ke caritra aura unake pUrvabhavoM kA varNana kiyA aura lokAnuyoga meM bahuta bar3e nimittazAstra kI racanA kI / xxx bhojasAgaragaNi nAmaka jaina vidvAn ne saMskRtabhASA meM ramala-vidyA-viSayaka eka graMtha likhA hai| usameM unhoM ne likhA hai ki pahale-pahala yaha vidyA kAlakAcArya ke dvArA yavana- deza se yahA~ lAI gaI thii| kintu ramala - vidyA ko yavana- deza se cAhe kAlakAcArya lAe hoM yA na bhI lAe hoM; para isase to itanA siddha hI hai ki nimitta athavA jyotiSa vidyA ke jaina vidvAn loga kAlakAcArya ko apane patha kA zrAdi pathika samajhate the / 1102 munijI likhate haiM- " zrArya kAlaka diggaja vidvAn ke atirikta eka krAMtikArI puruSa bhI the| vidvattA ke kAraNa unakI jitanI prasiddhi hai usa se kahIM adhika unake ghaTanAmaya jIvana se hai / xx Arya kAlaka kA pratyeka jIvana-prasaGga sAdhusthiti ke sAmAnya jIvana-lakSaNa se kucha zrAge bar3hA huA hai| 103 kAlaka ke jIvana kI ghaTanAoM meM jo do tatva sarvasAdhAraNa haiM, ve saba ghaTanAoM meM haiM - eka inakA nimittajJAna aura dUsarA unakA krAntikArI, sAhasika nIDara jIvana / 101. dvivedI abhinandana grantha, pR0 66-67. 102. dvivedI abhinandana grantha, pR0 105. 103. vahI, pR0 105. Page #540 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 135 pariziSTa 5 uttarAdhyayana niyukti aura cUrNi ke saMdarbha ujjeNI kAlakhamaNA sAgarakhamaNA suvrnnbhuumiie| iMdo AuyasesaM pucchai sAdivvakaraNaM ca / / 120 // uttarAdhyayana niyukti, 2 adhyayana 'ujjeNI kAlakhamaNA' gAthA (116-127) ujjeNIe ajakAlagA aAyariyA bahussuyA, tesiM sIso na koi nAma icchai paDhiuM, tassa sIsassa sIso bahussuzro sAgarakhamaNo nAma suvannabhUmIe gaccheNa viharai, pacchA aAyariyA palAyituM tattha gatA suvaraNabhUmI, so ya sAgarakhamaNo aNuyogaM kahayati paNNAparisahaM na sahati, bhaNaMti-khaMtA! gataM eyaM tubha suyakkhadhaM jAvokadhijatu, teNa bhaNNati-gataMti, to suNa, so suNAveuM payatto, te ya sijAyaraNibaMdhe kahite tassisA suvannabhUmi jato valitA, logo pucchati taM vRMdaM gacchaMtaM--ko esa Ayarizro gacchati ? teNa bhaNNati-kAlagAyariyA, taM jaNaparaMpareNa phusaMtaM kor3e sAgarakhamaNassa saMpattaM, jahA--kAlagAyariyA AgacchaMti, sAgarakhamaNo bhaNati-khaMta ! saccaM mama pitAmaho Agacchati ? teNa bhaNNati-mayAvi sutaM, AgayA sAdhuNo, so abbhuhito, so tehiM sAdhUhi bhaeNati-- khamAsamaNA keI ihAgatA ? pacchA so saMkito bhaNati-khaMto ekko paraM aAgato, Na tu jANAmi khamAsamaNA, pacchA so khAmeti, bhaNati--micchAmi dukkaDaM jaMettha mae prAsAdiyA, pacchA bhaNati-khamAsamaNA! kerisaM ahaM vakkhANemi? khamAsamaNeNa bhaNNati-laI, kiMtu mA gavvaM karehi ko jANati kassa ko Agamotti, pacchA dhUliNAeNa cikkhilapiMDaeNa ya AharaNaM kareMti, Na tahA kAyatvaM jahA sAgarakhamaNeNa kataM, tANa ajakAlagANa samIvaM sakko gitu nigoyajIve pucchati, jahA ajarakkhiyANaM tathaiva jAva sAdivyakaraNaM c| -uttarAdhyayanacUrNi, (RSabhadeva kezarImalajIzve. saMsthA, ratalAma, I0 sa0 1933), pR083-84 aura dekhiye, zrIzAntisUrikRta uttarAdhyayana-bRhadvRtti, bhAga 1, pR0 127-128 / / pariziSTa 6 vyavahArabhASya aura cUrNi ke saMdarbha bhASyagAthA purisajjAyA cauro vi bhAsiyabvA u ANupuvIe / zratthakare mANakare ubhayakare nobhayakare y|| 3 // paDhamataiyA etthaM tu saphalA niphphalA duve iyare / diDato sagateNA sevatA anerAyANaM // 4 // ujjeNI sagarAyaM nIyAgabvA na suTTha seveti| vittiyadANaM coja nivesayA aNNanive sevA // 5 // dhAvayapurato taha maggato yA sevai ya AsaNaM nIyaM / bhUmiyaMpi ya nisIyai iMgiyakArI u paDhamo u||6|| cikkhela annayA purato ugato se ego navari svto| tuDheNa tahA rannA vitI u supukkhalA dinA // 7 // Page #541 -------------------------------------------------------------------------- ________________ 136 AcArya vijayavallabhasUri smAraka graMtha triti na kare mANaM ca karei jAikulamANI / na nivasati bhUmIe ya na dhAvati tassa purato u // 8 // sevati dvito vi divi zrAsaNe pesito kuNai zrahaM / bii bhayakaro taiDa jujjhai ya raNe sabhAmaTTho // 6 // ubhaya niseho catthe veiya cautthehiM tattha na u laddhA / vitI iyarehiM laddhA dihaM tassuvaNato u // 10 // --- sabhASya vyavahArasUtra, 4 prakRta, gAthA 3-10, pR0 64-65. yahA~ bhASyagAthA 5-7 kI malayagirikRta TIkA dekhiye--- 66 'yadA kAlikAcAryeNa zakA zrAnItAstadA ujjayinyAM nagaryo zako rAjA jAtaH / tasya nijakAtmIyA eke'smAkaM jAtyA sadRza iti garvAttaM na suSThu sevante / tato rAjA teSAM vRttiM nAdAt / zravRttikAzca te caurya kartuM pravRttAH / tato rAjJA bahubhirjanairvijJatena nirviSayAH kRtAH tatastairdezAntaraM gatvA anyasya nRpasya sevA kartumArabdhA / tatraikaH puruSo rAjJo gacchata Agacchatazca purato dhAvati tathA mArgatazca kadAcid dhAvati rAjJazca UrdhvasthitasyopaviSTasya vA purataH sthitaH sevate yadyapi copaviSTaH san (taM) rAjAnamanujAnAti tathApi sa nIcamAsanamAzrayate / kadAcicca rAjJaH purato bhUmAvapi niSIdati rAjJazcaiGgitaM jJAtvA'nAjJaptopi vivakSita prayojanakArI anyadA ca rAjA pAnIyasya kardamasya madhyena dhAvitaH zeSazca bhUyAnloko niHkardamapradezena gantuM pravRttaH sa punaH zakapuruSo'zvasyAgrataH pAnIyena kardamena ca sevyamAna ekaH sa tasya purato dhAvati tatastasya rAjJA tuSTena supuSkalA pratiprabhUtA vRttirdattA / " ( vyavahArabhASya, u0 10, pR0 64 - 95 ). ina gAthAoM ke viSaya meM cUrNi bhI dekhanI cAhiye / -- "ujjeNI gAhA / yadA kAla sakA prANItA so sagarAyA ujeNIe rAyahANIe tassa saMgaNijjagA ahmaM jAtIe sarisotti kAuM gavveNaM taM rAyaM Na suhu sevanti / rAyA tesiM vittiM Na deti / avittIyA teNNaM ADhattaM kAuM bahujaNeNa viragavieNa te givvisatA katA / te aNNaM rAyaM zrolaggaeNa DAe ugatA / tatthego puriso raNNo tiMtaraNatassa puro dhAvati / zraNayA pANieyaM cikkhallaM ca majjheNa padhAvito / aNNo bahujaNo sukkeNa gato / so sagapuruso Asassa ajaNito pANieNa cikkhaleNa ya AsuhueNa sibvaMtovi purazro dhAvati / rAyA tuGo / " ( vyavahAracUrNi, hastalikhita prati, naM0 1584, munirAja zrIhaMsa vijaya zAstrasaMgraha, baDodA, patra 221 ). pariziSTa 7 anilasuta yava-rAjA, gardabha aura DoliyA mA evamasaggAhaM, girahasu girahasu suyaM taiyacakkhuM / kiMvA tume'nilasuto, na strapubvo javo rAyA // 1154 // saumya ! maivamasadgrAhaM gRhANa, gRhANa sUkSma-vyavahitAdiSvatIndriyArtheSu tRtIyamcakSuH kalpaM zrutam / kiM vA tvayA na zrutapUrvo'nilanarendrasuto yavo rAjA ? / / 1154 // kaH punaryavaH 1 ityAha jaba rAya dIhapaTTo, sacivo putto ya gaddabho tassa / dhUtA DoliyA gaddabheNa chUTA ya gaDagmi / 1155 / / Page #542 -------------------------------------------------------------------------- ________________ suvarNabhUmi meM kAlakAcArya 137 pavvayaNaM ca nariMde, puNarAgama'DolikhelaNaM ceddaa| javapatthaNaM kharassA, uvasso pharusasAlAe // 1156 // yavo nAma raajaa| tasya dIrghapRSThaH scivH| gardabhazca putrH| duhitA addolikaa| sA ca gardabheNa tIvrarAgAdhyupapannena 'agaDe' bhUmigRhe viSayasevArtha kSiptA // 1155 // tacca jJAtvA vairAgyottaraGgitamanaso narendrasya prvrjnm| putrasnehAcca tasyojayinyAM punaH punraagmnm| anyadA ca ceTarUpANAmaDolikayA krIDanaM kharasya ca yvpraarthnm| tatazvopAzrayaH paruSa:-kumbhakArastasya zAlAyAmityakSarArthaH // 1156 // bhAvArthaH punarayam-104 ujjeNI ngrii| tattha anilasutro javo nAma raayaa| tassa putto gaddabho nAma juvraayaa| tassa dhUyA gaddabhassa juvaranno bhaiNI aDoliyA NAma, sA ya atiivruuvvtii| tassa ya juvaranno dIhapaTho shrmcco| tAhe so juvarAyA taM aDoliyaM bhagiNiM pAsittA ajhovavanno dubbliibhvti| amacceNa pucchishro| nibaMdhe sihN| amacceNa bhannati-sAgAriyaM bhavissati to esA bhUmighare chunbhati, tattha bhuMjAhi tAe samaM bhoe, logo jANissati 'sA kahiM pi vinhaa| 'evaM houtti kyN| annayA so rAyA taM kajja nAuM nivvedeNa pvvtiro| gaddabho rAyA jaato| so ya javo necchati paDhiuM, puttaneheNa ya puNo puNo ujjeNiM eti / annayA so ujjeNIe adUrasAmaMte javakhettaM, tassa samIve viismti| taM ca javakhecaM ego khettapAlazro rakkhati / iao ya ego gaddabho taM javakhettaM cariuM icchati tAhe teNa khettapAlaeNa so gaddabho bhannati zrAdhAvasI padhAvasI mamaM vA vi nirikkhsii| lakkhino te mayA bhAvo, javaM patthesi gaddabhA! // 1157 // ayaM bhASyAntargataH zlokaH kathAnakasamAtyanantaraM vyAkhyAsyate, evamuttarAvapi shloko| teNa sAhuNA so silogo ghiro| tattha ya ceDarUvANi ramaMti aDoliyAe, uMdoiyAe tti bhaNiyaM hoi| sA ya tersi ramaMtANaM aDoliyA nahA bile pddiyaa| pacchA tANi ceDarUvANi itro iro ya maggaMti taM aDoliyaM, na paasNti| pacchA egeNa ceDarUveNa taM bilaM pAsittA NAyaM-jA ettha na dIsati sA nUNaM eyammi bilammi pddiyaa| tAhe teNaM bhannati iao gayA iao gayA, maggijjaMtI na diisti| ahameyaM viyANAmi, agaDe chUDhA aDoliyA / / 1158 / / so viNaNaM silogo pddhiyo| pacchA teNa sAhuNA ujjeNiM pavisittA kuMbhakArasAlAe uvasso ghiro| so ya dIhapaho amacco teNaM javasAhuNA rAyatte viraahiyo| tAhe amacco ciMteti-'kahaM eyassa veraM nijjAemi?' ti kAuM gaddabharAyaM bhaNati-esa parIsahaparAtiyo aAgo rajjaM pelleukAmo, jati na pattiyasi pecchaha se uvassae shraauhaanni| teNa ya zramacceNa puvvaM ceva tANi aAuhANi tammi uvassae nUmiyANi pattiyAvaNa nimittN| rannA dihaanni| pttijjiyo| tIe akuMbhakArasAlAe uMduro dukiuM dukiuM 104. yahA~ se Age TIkAntargata prAkRta-kathAnaka bRhatkalpacUrNi ke pATha se uddhRta hai, kucha gauNa pharka hai| isa lie yahA~ cUrNi kA pATha avatarita nahIM kiyA hai| 105. jAsi esi puNo ceva, pAsesU ttirittillsi| lakkhito te mayA bhAvo javaM patyesi gaddamA // iti rUpA gAthA bRhtklpcuupauN| Page #543 -------------------------------------------------------------------------- ________________ 138 AcArya vijayavallabhasUri smAraka graMtha zrosarati bhennN| tAhe teNaM kumbhakAreNaM bhannati sukumAlaga! bhaddalayA! rati hiNddnnsiilyaa!| bhayaM te natthi maMmUlA, dIhapaTTAno te bhayaM // 1156 // soviNeNa silogo ghiyo| tAhe so rAyA taM piyaraM mAreukAmo rahaM mgh| pagAse ur3Aho hohiti kAuM amacceNa samaM rattiM pharusasAlaM allINo acchti| tattha teNa sAhuNA paDhio paDhamo silogo "aAdhAvasI pdhaavsii".........|| (gA0 1157).06 ranA nAyaM-vetiyA mo, dhuvaM atisesI esa sAdhU / tazro bitimro paDhio ---" itro gatA izro gtaa............||" (gA0 1158) taM piNeNaM parigayaM, jahA jAtayaM (v. 1. nAyaM) eteNa / to tatitro paDhiyo-" sukumAlaga ! bhddlyaa............||" (gA0 1156) / tAhe jANati-esa amacco mamaM ceva mAreukAmo, katro mamaM rAtA (rAyA) hoUM saMte bhoe pariccaittA puNo te cetra pattheti ?, esa amacco maM mAreukAmo evaM jattaM krei| tAhe rAyA amaccassa sIsaM chettaM sAhussa uvagaMtuM savvaM kahei khAmei y|| atha zlokatrayasyAkSarArthaH-zrA-ISad Abhimukhyena vA dhAvasi prAdhAvasi, prakarSeNa pRSThato vA dhAvasi pradhAvasi, mAmapi ca nirIkSase, lakSitaste mayA 'bhAvaH' abhiprAyo yathA 'yavaM' yavadhAnyaM carituM prArthayasi bho giibh| dvitIyapakSe yavanAmAnaM rAjAnaM mArayituM bho grdbhnRpte| prArthayasIti prathamazlokaH // 1157 // ito gatA ito gatA, mRgyamANA na dRzyate, ahametad vijAnAmi 'agaDe' bhUmigRhe garttAyAM vA kSiptA 'aDolikA' undoyikA nRpatiduhitA vaa| dvitIyazlokaH // 1154 // mUSakasya rAjJazca zarIrasaukumAryabhAvAt sukumAraka! ityAmantraNam, 'bhaddalaga 'tti bhadrAkRte! rAtrau hiNDanazIla ! mUSakasya divA mAnuSAvazokanacakitatayA rAjJastu vIracaryayA rAtrau paryaTanazIlatvAt, bhayaM 'te' tava nAsti 'manmUlAt ' mannimittAt kintu 'dIrghapRSThAt ' ekatra sarpAt anyatra tu amAtyAt 'te' tava bhayamiti tRtIyazlokaH // 1156 // -vRhakalpasUtra, vibhAga, 2, prathama uddeza, sUtra 1, bhASyagAthA 1157-61, pR0 356-361. uparyukta avataraNa kI ora vizeSa dhyAna denA jarUrI hai| sArI kathA aitihAsika na ho kintu gardabha lagatA hai jisakA kAlakakathA se sambandha hai| yahA~ bhI usakA kAmI svabhAva prakaTita hai| aDoliyA nAma paradezI (zAyada kisI grIka-yAvanI) nAma kA rUpAntara lagatA hai| DA. zAntilAla zAha ne apane grantha meM anumAna kiyA hai ki anilasuta vaha Antialkidas hai aura gardabha vaha Khardaa ' 0 0 hai, yaha hameM ThIka nahIM lagatA, kyoMki Antialkidas kA anilasuta honA azakya hai| aura anila kA suta aisA artha leM taba bhI vaha Antialkidas nahIM ho sakatA aura Khardaa (mathurA ke siMha-dhvaja ke lekha meM uddiSTa) isa Antialkidas kA lar3akA nahIM ho sktaa| zrI zAntilAla zAha kA yaha anumAna ki "aNilasuto javo NAma rAyA" ki jagaha "aNilasuto NAma yavano rAyA" honA cAhiye usase bhI pUrA saMtoSa nahIM hotA kyoMki usakA lar3akA Khardaa nahIM hai| phira bhI gardabha kauna ? isa viSaya ke saMzodhana meM sambhava hai yaha avataraNa madatarUpa ho bhI jAya ! kAlaka ke jIvana kI ghaTanAoM ke viSaya meM cUrNiyoM ke, kathAnakoM ke anya avataraNa hama yahA~ nahIM dete kyoMki ve sabhI navAba aura DA0 brAuna ne saGgrahIta kiye hue haiN| 106. gAthAyeM 1157, 1158, 1156 upara dI gaI haiM isa lie hamane yahA~ pUrI avatArita nahIM kI haiN| 107. zAntilAla zAha, dha TreDizanala kraoNnolaoNji oNpha dha jaina pR0 61,68. mathurA ke siMha-dhvaja meM Khardaa ke ullekha ke lie dekho epigrAphiyA inDikA vaoN0 6, pR0 140, 147. Page #544 -------------------------------------------------------------------------- ________________ 136 suvarNabhUmi meM kAlakAcArya upasaMhAra isa lekha kA uddezya hai jaina sAkSiyoM kI chAnabIna krnaa| isa samIkSA se hama nizcitarUpa se haka sakate haiM ki kAlaka aitihAsika vyakti the| eka to unhoMne anuyogAdi granthoM kA nirmANa kiyA aura dUsarA inhIM granthoM meM se pravrajyAviSayaka kAlakaracita gAthAyeM milI haiN| nigoda-vyAkhyAnakAra, suvarNabhUmi ko jAne vAle, Arya samudra ke dAdAguru aura anuyoganirmAtA, bhAjIvikoM se nimitta par3hanevAle aura jinhoMne sAtavAhana rAjA ko mathurA kA bhaviSya kahA thA vaha kAlaka Arya zyAma hI haiN| itanA to nizcita hI hai| dharmaghoSasUri ne zrIRSimaNDalastava meM prajJApanAkAra zyAmArya ko prathamAnuyoga aura lokAnuyoga ke kartA kAlakasUri kahA hai| kAlaka ke bAda unhoMne Arya samudra kI stuti kI hai nijjUdA jeNa tayA pannavaNA svvbhaavpnnvnnaa| tevIsaimo puriso pavAro so jayau sAmajjo // 180 / / paDhamaNuoge kAsI jinnckkidsaarpuvvbhve| kAlagasUrI bahuaM logaNuoge nimittaM ca // 181 // ajasamuddagaNahare dubbalie dhippae pihU savvaM / suttatthacaramaporisisamuchie tiriNa kiikammA // 182 // . -jainastotrasandoha, bhAga 1, pR0 326-30. devendrasUri ke ziSya zrI dharmaghoSasUri kA lekhanasamaya hai| vi0 saM0 1320-1357 AsapAsa / ataH I0 sa0 kI teharavIM zatAbdi meM, saGkabhASya Adi ke kartA, zrIdharmaghoSasUri jaise prAcArya bhI zyAmArya ko hI anuyogakAra kAlakAcArya mAnate the| gaIbharAjocchedaka kAlaka bhI ve hI Arya zyAma haiM aisA hamArA mata hai| kintu abhI bhI agara kisI ko zaGkA rahI ho, to inako yahI dekhanA cAhiye ki balamitra-bhAnumitra aura Arya kAlaka kA samakAlInatva to nizcita hI hai| purAne granthoM kA pramANa hai| phira paTTAvaliyoM kI paTTadhara kAlagaNanA yA sthavirakAlagaNanA yA nRpakAlagaNanA jinameM kahIM kahIM gar3abar3a hai unako chor3a kara svataMtra prAcIna granthasAkSiyoM se hamane batAyA hai ki gardabhocchedaka kAlaka aura dUsarI ghaTanAoM ke nAyaka Arya kAlaka eka hI haiM aura ve guNasundara ke ziSya AryazyAma hI hone caahiye| inakA samaya I0 sa0 pUrva pahalI yA dUsarI zatAbdi hai| jinako dUsare kAlaka (vIrAt 453) maMjUra hai ina ke hisAba se bhI kAlaka ke suvarNabhUmigamana kA samaya i0 sa0 pUrva pahalI zatAbdi to hai hii| kAlaka kisI sAtavAhana rAjA ke samakAlIna the| vaha rAjA kauna thA? kyoM ki kAlaka eka kAlpanika vyakti nahIM haiM isa lie aba sAtavAhana vaMza ke itihAsa ke bAre meM vidvAnoM ko phira socavicAra karanA caahiye| paJcakalpabhASya, bRhatkalpabhASya jaise granthoM ke kartA saGghadAsagaNi kSamAzramaNa ne yA dUsare bhASyakAra cUrNikAra ne jo aitihAsika bAteM likhI haiM ve bilakula kapolakalpita nahIM kintu jyAdAtara Page #545 -------------------------------------------------------------------------- ________________ 140 AcArya vijayavallabhasUri smAraka graMtha aitihAsika tattvavAlI pratIta hotI jA rahI haiN| kuNAla, samprati aura azokaviSayaka kathA jo bRhatkalpabhASya meM hai usakI aitihAsikatA kI pratIti DA0 motIcandrajI ne inDiana hisTaoNrikala kA~gresa, 17 vA~ sammilana, 1654, ahamadAbAda meM apane vibhAgIya-pramukha vyAkhyAna meM karavAI hai| bhASyoM meM muruNDa rAjAoM ke ullekha bhI aAkhira satya mAlUma hue the| samprati ne jaina sAdhuoM ke vihAra ke lie, Andhra aura dakSiNa meM suvidhAyeM kI yaha bhI satyaghaTanA hai| pazcimI aura dakSiNI bhArata meM (draviDa-pradeza)meM samprati ne mauryasAmrAjya ko bar3hAyA yA balavattara kiyA hai| bRhatkalpabhASya aura Avazyaka cUrNi ke nahapAna aura sAtavAhana ke bIca ke saMgharSa kI aura sAtavAhana rAjA kI jIta kI bAta bhI satya mAlUma par3I hai, kyoM ki gautamIputra sAtakarNI ne nahapAna ke sikkoM para phira apanI mahora lagAI hai| hamAre khayAla meM nahapAna ko jItanevAlA sAtavAhana kAlaka ke samakAlIna sAtavAhana nareza ke bAda kA rAjA hai| balamitra-bhAnumitra aura kAlaka kA samakAlIna sAtavAhana I0 sa0 pUrva kI prathama zatAbdi ke pUrvArddha yA I0 sa0 pUrva kI dvitIya zatAbdi ke uttarArddha meM huaA thaa| vaha sAtavAhana kauna thA ? ye bAteM aba phira vicAraNIya haiM kyoM ki kAlaka sacamuca huaA thaa| jaina Agama-sAhitya bhAratIya saMskRti aura itihAsa ke adhyayana meM ati mahattva kA hai isa bAta kI ora yogya dhyAna nahIM gayA hai| isa prAgana sAhitya meM kaI bAteM aisI haiM jinakA mahattva prAcIna bauddha sAhitya se yA brAhmaNa sAhitya se kama nhiiN| ina tInoM sAhitya kA adhyayana eka dUsare kA pUraka hai| jisa ko hama purAtattva meM Northern Black Polished Ware (N.B.P.) kahate haiM yA azoka ke jamAne kA jo High Polish dekhane meM zrAtA hai, usakA eka mAtra varNana-saMdarbha hameM jaina aupapAtika sUtra meM pRthivIzilApaTa ke varNaka meM milatA haiN|' 08 isase hameM cAhiye ki jaina zrAgama sAhitya, vizeSa karake bhASyoM aura cUrNiyoM kI ora jyAdA dhyAna deN| isakI acchI samIkSA bhAratIya saMskRti ke itihAsa meM hameM sahAyyaka hogii| bhASAzAstriyoM ke lie bhI bhASyoM aura vizeSataH cUrNiyoM meM vipula sAmagrI par3I hai| ___ suvarNabhUmi aura suvarNadvIpa meM bhAratIya saMskRti ke pracAra meM pazcima aura madhya bhArata kA bhI hissA hai jisakI ora bhI dhyAna denA jurUrI hai| sUraka se suvarNabhUmi jAnevAle vyApAriyoM kI kathA jAtakoM meM milatI hai| kAlaka ke kArya pradeza bhI pazcima, dakSiNa aura mAdhyabhArata the aura ve suvarNabhUmi meM gye| gujarAta ke vyApArI jAvA ko jAte the, guptottara kAla meM bhii| gujarAtI meM isa matalaba kI eka kahAvata hai ki jo jAvA ko jAtA hai vaha bahudhA vApasa nahIM pAtA hai aura yadi koI loTa AyA, to itanA dhana lAtA hai jo pIr3hiyoM taka zrakhUTa rahe / prAcIna jAvA ke rAmAyaNa 'kAkavina' 105 kA vastu pazcima bhArata meM racita bhaTTikAvya se vizeSataH liyA gayA hai yaha bAta bhI sUcaka hai| 108. dekho, umAkAnta zAha, sTaDIjha ina jaina ArTa (banArasa, 1655), pR0 61-66-83. 106. isake vizeSa vivaraNa ke liye dekhiye, DaoN. so0 hUzkAsakRta da bolDa-jAvAnIjha rAmAyaNa kAkavina, zrevanahega (naidalainDajha), 1655. 110. isa lekha kI hindI bhASAzuddhi aura prapha dekhane ke liye zrI jayantabhAI ThAkara aura paM0 dalasukhabhAI mAlava piyAjI kA RNI huuN| Page #546 -------------------------------------------------------------------------- ________________ zrAcArya vijayavallabhasUri smAraka graMtha : zraddhAMjali ane jIvana : TERS M SAHIPATEME ACCRATHIT aMgrejI vibhAga Page #547 -------------------------------------------------------------------------- ________________ Page #548 -------------------------------------------------------------------------- ________________ 2.ma.21. 5.38 skeca : zrI ravizaMkara rAvaLa] balabha vijaya ACARYA VIJAYAVALLABHASURI Page #549 -------------------------------------------------------------------------- ________________ Page #550 -------------------------------------------------------------------------- ________________ THE GREAT ACARYA SHRI CHIMANLAL J. SHAH, M.A. Among the great Jaina Acaryas of the last fifty years, the late Vijayavallabhasuri enjoys a very prominent and popular place. He was a favourite with both the old and new generations of the Jaina laity. The key to his popularity lay in his earnest desire to see that the laity was helped spiritually and otherwise. He led the austere life of a Jaina sadhu carrying out all the injunctions prescribed by the scriptures. Thus the orthodox mind saw nothing in him that would discredit him but at the same time, he talked and preached about anything and everything that would go under the name of welfare activities for the betterment of the Jaina Samgha. For more than half a century, he carried on a crusade in his inimitable way for the educational and social uplift of his followers. If he had been an educationist himself or in the alternative if he had had a band of experts by his side, one does not know what wonders he would have worked. In reality, the net result of all his educational and social activities was limited. All the same, the new generation of unorthodox outlook was always happy with him and appreciated all his laudable efforts. This flair for activities outside the ritualistic life of a Jaina sadhu he inherited from his great Guru Atmaramjt. Both seemed to believe that it was no use merely preaching religion to a Samgha that was socially and psycologically not prepared to receive it. In economic parlance, it meant first bread and butter, the wherewithal to get the same, and then religion. An understanding and a happy mind can alone absorb and live upto the great tenets of the Jaina philosophy and to create that was the life work of the great Acarya. This great divine joined the order at the early age of sixteen and became the disciple of the illustrious Vijayanandasuri, popularly known as Atmaramji. For a period, as long as sixty-eight years, since he donned the yellow garb, Vijayavallabhasuri ceaselessly and enthusiastically carried on his efforts for the welfare and uplift of his followers and of all those who came in contact with him. This by itself is a record, a Page #551 -------------------------------------------------------------------------- ________________ 2 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME record to be proud of and happy about. The fruit of his tireless efforts is still to be seen. It is now for the great Samgha, the Samgha of all the followers of the illustrious and the meritorious Jinas, to wake up, to probe carefully into its failures and limitations and march forward with the great immortal message of Ahimsa, which is the only hope for this war-torn and conflict-ridden mad world of ours. Sonimine e KORUNAN VERRYTON JAME WETUIELISHAM COAST ONELDENNOCHUYURTMENT UN dego d YOUR sl st Page #552 -------------------------------------------------------------------------- ________________ A DEDICATED SOUL SHRI K. D. KORA The wise dictum that "The greatest saint is not the man who does extraordinary things, but does ordinary things extraordinarily has been realized in the life of Acarya Vijayavallabhasuri, whose sixty-eight years' service to the cause of education and Jainism has but few parallels in our history. 'Uplift through education' was the central message of the life of this illustrious saint, whose searching intelligence and ardent nature urged him to find out the panacea for the younger generation to keep off from the stifling atmosphere which would overpower them any day. Gifted with a prophetic vision, he foresaw the shape of things to come at a time when education was regarded as a taboo and foreign travel led to excommunication. These views were labelled ideological by some and retrograde flounderings by others, when he propounded the gospel of education. This concept was not the rebellion of a solitary soul but the outcome of a social conflict and a future vision of the society. This was a drop in the sea of mankind but the people felt in it the roar of the sea and its heave and swell were realized many years later, as we do visualize now very clearly. Acarya Vijayavallabhasuri, who hailed from Baroda, became the dis ciple of Srimad Vijayanandasuri, popularly known as Atmaramji, seventy years ago, and since then Acaryasri led the disciplined life of a Jaina sadhu, with an outlook which was in tune with the spirit and demand of our age. ATMARAMJI-THE GURU Atmaramji was an ardent student of Jainism in all its myriad manifestations and implications. The education and training which he imparted to the young Vijayavallabhavijayaji stood the latter in good stead, when he was called upon to interpret and explain the tenets of Jainism. So great was the popularity of Atmaramji that he was invited to the World Faiths Conference in the United States to represent Jainism. He deputised Shri Virchand Gandhi, the famous scholar of Jainism, who persuasively propounded the ethical code of Jainism, which is based on non-violence, truthfulness, non-possession and penance, ideas very much Page #553 -------------------------------------------------------------------------- ________________ 4 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME similar to the Gandhian concept of a happy society. The success of Shri Virchand Gandhi was mainly due to the briefing he had from Atmaramji and Vallabhavijayaji. TO THE SHELTER OF GOD An unusual incident occurred in the early life of Acarya Vijayavallabhasuri. Seeing his mother on death-bed, he asked her anxiously : "To whose shelter are you leaving me?" "I leave you to the shelter of the Lord" was his mother's apt reply. "His shelter is the best shelter; the rest is all illusion," she added. These words, touchingly told, sowed the seeds of religious faith that was to blossom forth in later years. At the age of sixteen, he renounced worldly life at Radhanpur in V.S. 1943. This dedicated soul started his austere life with the seriousness which foreshadowed a great religious life. He strove to realise the ideal of his Guru, which expressed itself for the betterment of the society and removal of illiteracy. He started launching new educational institutions and the help of many social reformers readily overflowed. ORTHODOXY DISTURBED Acaryasri widely travelled the country; and this urged him to concentrate his work on the projects which helped the masses to live a healthier and better life by the removal of social and religious evils and spread of the spirit of religious toleration. But how could a Jaina sadhu, devoted to study and spread of religion, undertake social projects-was the parrot-like echo from the dovecotes of the orthodoxy. It became his unfortunate lot to be the most misunderstood individual inspite of his loftier ideals. This trend of thought attracted the attention of the people of all faiths in the country. Undaunted and unperturbed, he strove to build up more institutions, societies and educational organizations which helped to alleviate the burden of the masses and uplift the society in all respects. His religious discourses carried always a message of enlightening the public with the gospel of swadeshi, non-violence, and education. His popularity in the Punjab grew proverbial, which earned for him the title of 'Punjab Kesari'. Time's winged chariot moved on for nearly a scora of years during which period he moved in many towns and cities, ition resulted in craving for darshan of Adisvara at Satrunjaya and moving scenes greeted his departure from the Punjab, Page #554 -------------------------------------------------------------------------- ________________ A DEDICATED SOUL where it is said that his gesture or voice would touch even the birds and animals. He left some of his disciples to pacify the agonised feelings of the people, which comprised persons of different faiths. An untoward incident occurred, which hastened his return, before the scheduled date. Time factor and distance he had to cross placed him in a difficult predicament. However, a determined will, love for his Guru and faith in his followers helped him to cover a difficult terrain of 450 miles in fifteen days under the scorching heat. To move barefooted and bareheaded was an impossibility; however, a Jaina sadhu is not free to act and behave as he pleases. He has to abide by rigid rules. He reached in time inspite of all privations. SRI MAHAVIRA VIDYALAYA But he started back again on the tour of Gujarat and Saurastra. After travelling extensively in Gujarat, he reached Bombay at the pressing invitation of the Jaina Samgha in 1914 A.D. During his stay, he delivered religious discourses in different parts of the City and then prepared himself to leave for the Punjab, where his followers consisted of all sections of the society. His popularity knew no barriers of caste and creed. But the followers insisted that he should stay further in Bombay. Ha requested the Jaina Samgha to justify his further stay. Several constructive suggestions were put forward but he was full with the ideas of his Guru, who always thought of the uplift of people through education. Acaryasri laid a great stress on the desirability of founding a central educational institution in Bombay to meet the growing needs of a community, which, though foremost in trade and industry, was backward in educational and professional fields. The idea was welcomed by the rich and the educated section of the Jainas. They offered their full cooperation; and the untiring efforts of an enthusiastic band of workers resulted in giving a definite shape to the thoughtful idea of Acaryasri. i Thus Sri Mahavira Jaina Vidyalaya took shape in Bombay in 1915 A.D. Hundreds of students have enlivened their lives by yeomen services rendered to this institution. Many students of this Institution have rendered invaluable service in different spheres of activities for more than forty years. Education in all spheres is the goal of this institution. Not only has it fulfilled the desires and hopes of Acaryasri by serving the students in Bombay, but the Vidyalaya has opened its branches in Ahmeda Page #555 -------------------------------------------------------------------------- ________________ 6 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME bad, Poona and Baroda also. If Acaryasri had done nothing in the field of education except the foundation of Sri Mahavira Jaina Vidyalaya, his name would have been a historic milestone for posterity as an outstanding pioneer of education amongst the Jainas. This institution, started in a very humble and noble way, has now attracted the appreciative attention of the people of other faiths also. This move, mooted more than forty years before, was a forerunner to starting of many social, cultural, religious and educational institutions in Gujarat, Rajasthan, the Punjab and many other states of undivided India. This was due to the great efforts of Acaryasri. This serves as a valuable landmark in the cultural history of India. Inspite of his multifarious activities, literature did not escape his attention. His poems inspired by original ideas are rich in meaning and deep with thought. He was well-versed in astrology and mathematics. Rich repositories of old manuscripts, rare coins and other antiquities providing links with the ancient history, always absorbed his mind. He believed that many problems, confronting loose links of Indian History and Culture, would remain unsolved in the absence of a systematic research of Jaina Literature. This erudite savant was anxious to start a research institute to bring to light the valuable storehouses of knowledge, now literally trapped in the ancient repositories, and to marshall the existing data in the framework of modern research. Such efforts, he stated, would result in fertilizing the barren field of Jaina research and bring to the forefront the message propounded by Lord Mahavira. A SILENT PATRIOT He was a patriot without ostensible fanfare. He wore khaddar and was an ardent advocate of propagation of Hindi as national language. Swadeshism found an echo in his speeches. His illuminating address at a vast cosmopolitan gathering held some months before his death during the prohibition week in Bombay, provided a pointer to his growing popularity amongst all sections of the people. Lucidity and effective presentation of the ideal of prohibition prompted many persons not only to give up wine but forgo all intoxicants. * His speeches were always a rip-roaring success, whether the occasion was an open air meeting or cloistered halls for religious discourses, He was ready-witted and always open to answer all questions. Persons of all Page #556 -------------------------------------------------------------------------- ________________ A DEDICATED SOUL faiths used to call on him, hear his talks and invite him to address meetings. He solved the difficulties and problems confronting individuals and institutions. He was fearless and outspoken in his views. Behind this disciplined outlook, he was tender and soft to the distressed and unhappy. It did not matter to which strata of society his callers belonged. Direct contact helped him to know the pulse of the society. During his stay in Gujarat, he took active part in the Conference of Jaina Sadhus at Ahmedabad and gave an exemplary lead to establish unity and purity amongst the priestly class. He disliked theories, doctrines, dogmas and principles based on wrong notions and aptitudes. His views were revolutionary to a great extent. This created misunderstandings, which were based on narrow outlook. He never liked to slacken the rules and regulations, governing the austere life of a person, who has renounced this worldly life. He was against all unnecessary expenses either in religious or marriage ceremonies. He was against some of the deeprooted evils, which corroded the sinews of society. He had an abhorrence for the custom of marriage dowry. THE SCHEME FOR THE MIDDLE CLASS His last visit to Bombay proved memorable. During his journey on foot through villages, towns and cities of the Punjab, Madhya Bharat, Gujarat and Saurastra, he was deeply moved by the hard-stricken lot of the middle and the lower strata of the society. He was preoccupied during the last months of his life in finding a solution of this unhappy state of affairs. The problem of plenty and poverty was uppermost in his mind. He urged generous minded persons to contribute large sums for the welfare and betterment of the aggrieved people. Response was not encouraging; but he was not disheartened. A target for collecting a token fund was fixed; and he decided to forgo milk, if the target was not reached within some days. This decision gingered up all activities. Men, women and children of all ranks and ages moved ceaselessly to collect funds. Acarya Vijayavallabhasuri helped the campaign by delivering speeches in different wards of the city. Sincere and unified efforts created a magic influence of unloosening the purse strings and the target amount was collected ahead of the scheduled hour! This has been a unique incident from which the posterity and pessimistic workers will derive a great lesson of zeal and will. It provided a pointer to the immense potentialities of this great stage. Page #557 -------------------------------------------------------------------------- ________________ ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME UNITY OF ALL FAITHS During the unsettled period in the undivided Punjab, officers and their families of all faiths held him in high respect. Wives of many military officers attended his lecture meetings and approached him for their doubts and problems. His approach to all problems was based on eclectic, comprehensive and universal outlook which was a key to his popularity amongst people of all sects and faiths. In later stage of his life, he took keen interest in fostering unity amongst all sects of Jainas. He stood for removal of man-made divisions and sub-divisions. To succeed in his erstwhile mission, he had started spade work years before. All his discourses touched one focal point-unity amongst all sects of society. He believed in religious toleration. He translated abstract concept of humanism, freedom of life and religion into rational and practical service of social progress. 'DO NOT BE INDOLENT, O GAUTAMA' In Acarya's life, one found a puissant flow of spiritual practicability. Decisiveness, resultant of natural power and vision, was a motivating force of his outlook on life and society. He accepted Jainism as a rule of inner existence and inspiration for humanitarian activities. 'Do not be indolent, O Gautama, even for a moment--this death-less message of Lord Mahavira found a touching echo in the daily life of Acarya Vijayavallabhasuri. He served humanity and religion in its struggle for lasting peace, friendship and unity not only amongst the people of his own faith but also amongst the general mass of humanity. He loved and died for the welfare of mankind. He worked ceaselessly for a better-ordered society, more just and freer mass of humanity. His death on the night of 22nd September, 1954 at the age of eighty-four cast a serious gloom in the vast ocean of mankind. Nature also felt the void which was illustrative in the blue firmament, when the mortal remains of this devoted soul started on the last lap of his journey. The lustrous human body of this great pioneer of educational and social reformation is no more; but the ennobling ideals he left behind will remain so long as humanity lives. He left a message and a mission. His divine soul serves as a beacon light to achieve success. Page #558 -------------------------------------------------------------------------- ________________ prAcArya vijayavallabhasUri smAraka graMtha lekha-saMgraha : aMgrejI vibhAga TET LHAPURUST : saMpAdaka maMDaLa : DaoN. motIcaMdra, em. e., pIeca. DI. (laMDana) DaoN. jagadIzacaMdra jaina, em. e., pIeca. DI. zrI. sI. je. zAha, em. e. Page #559 -------------------------------------------------------------------------- ________________ Page #560 -------------------------------------------------------------------------- ________________ 1 nartikA : sittannavAsala guphAnA jinaprAsAdanI dIvAlaparanuM vizvavikhyAta raMgIna citra : jainAdhita kALAno eka namUno Painted figure of a dancing girl on pillar of Sittannavasal Temple, (Pudukota) c. 7th Century kaoNpIrAiTa : ArkioNlaoNjikala sarve oNpha inDiA ] lik Page #561 -------------------------------------------------------------------------- ________________ rANakapura, caturmukha jinaprAsAdanI chatarnu saMyojanA citra A composite male figure in ceiling, Ranakpur tasavIra : zrI. jagana mahetA] sahasrakUTanuM dhAtunuM zilpa pATaNa 18mI sadInA AsapAsa Bronze sculpture of Sahastrakuta. Patan N. Gujarat, c. 18th Century tasavIra : DA0 umAkAnta pre0 zAha] Page #562 -------------------------------------------------------------------------- ________________ udayagirinI rAnIguMphAnI kevALano namUno Portion of a frieze in the upper verandah, Ranigumpha, Udayagiri 1843 CXC Sixth XXXI d 5 ACH.CUAS once IXUXXXCOLdh kaMkAlITIlAnA vostUpanA kalAvidhAnanI namUnA Pedestal of an image of Munisuvrata installed in the Vodva-Stupa, Kankalitila kaoNpIrAiTa : ArkioNlaoNjikala sarve oNpha inDiyA ] Page #563 -------------------------------------------------------------------------- ________________ vimala-vasahInI eka chatanI ananya kotaraNI, Abu-bAramI sadI Ornamental arabesque, ceiling of Vimala-Vasahi (Abu) 12th Century tasavIra : zrI. jagana mahetA] Page #564 -------------------------------------------------------------------------- ________________ STRUCTURAL EVOLUTION AND THE DOCTRINE OF KARMA DR. HARI SATYA BHATTACHARYA, M.A., B.L., Ph.D. In the philosophicai systems of India, the development of the organic frame has been held not to be the work of Matter exclusively. Body has been generally described as the Bhogayatana i.e. a frame in which certain pre-determined affective experiences (pleasurable or painful) are to be felt and its development has been held to be in strict accordance with those feelings which, though they are yet to be, are nevertheless preactive. It is said that the Senses of cognition and of action owe their peculiarity in each organism to Adrsta, a super-physical prenatal force with its two modes or forms viz., Dharma and Adharma, i.e. beneficial or harmful. The philosophers of the Sankhya School refuse, of course, to look upon the Adrsta as a force inherent in the soul; but this does not mean that according to them Adrsta as the evolutionary factor, is to be identified with gross Matter or any thing grossly material. In 20, Pradhana-Karyadhyaya of the Sankhya Sutras, Kapila definitely rejects the view that the Sense-organs and the Organs of Activity are Bhautika i.e, as consisting in gross Matter. He characterises them as Ahamkarika. Ahamkara, according to the Sankhya philosophers, is no doubt an evolute from Praksti or Matter. But it is always to be remembered that Ahamkara which consists in egoistic apprehensions and is practically Life in one of its essential aspects, does not arise from Praksti in its purity i.e. from Matter as an absolute equilibrium of three material tendencies. Ahamkara, according to the Sankhya philosophers is a supra-physical principle of Individuation, arising from Mahat which is Matter, thoroughly in-formed by spiritual effulgence and transformed beyond recognition. Real organs of sense and of activity, according to the Sankhya School are not made up of gross Matter but are super-sensuous centres evolved by Ahamkara, the vital principle of Individuation, as modified in each case by the super-physical Adrsta, with its pre-natal tendencies of Dharma and Adharma. What we ordinarily call the Sense-organs e.g., the ears, the tongue etc. are brought about by those super-sensuous sense forces in and from gross organic matter. Whatever little taint of materialism may be suspected to attach to the Adrsta of the Sankhya philosophy as the efficient cause of the structural Page #565 -------------------------------------------------------------------------- ________________ 2 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME evolution, the Adrsta as conceived in the Nyaya system, is absolutely free from it. For, although in direct opposition to the Sankhya doctrine, the Nyaya thinkers hold that the Sense-organs are Bhautika i.e. evolved from Matter, they admit a distinctly super-physical principle as the 'efficient cause of the organic evolution. A foetus is, no doubt, developed from the seminal fluid of the parents; but the seminal fluid does not in all cases develop the foetus. From this, the Nyaya thinker argues that in order that the foetus may grow out of the seminal matter, the hypothesis of Adrsta is necessary. This Adrsta is a super-physical principle, working from two directions, upon the germinal substance. On the one hand, Adrsga is inherent in the parents,-a force which works upon the germinal matter of the parents towards the production of an offspring; on the other, there is the Adrsta of the future offspring, a pre-natal force, operating upon the parental germinal fluid, for its embodied emergence. According to the Nyaya philosophers, no foetus can grow out of the germinal substance, without the operation of this bilateral Adrsta and they contend further that each congenital peculiarity in an individual foetus is to be accounted for by the supposition of a corresponding peculiarity in the pre-natal Adrsta. As regards the nature of Adrsta, the Nyaya thinkers have left us in no doubt. The Sankhya philosophers held, as we have seen, that Adrsta was a force, inherent in Ahamkara, a materio-vital principle, tinged with a form of reflected Consciousness. The Nyaya way of thinking avoids this somewhat ambiguous position and points out in clear terms that Adista is inherent in the Atma or the conscious principle, which persists through its varied embodiments. To this Atma, the Nyaya thinkers attribute, as we know, conscious desire', 'aversion', 'effort', 'feelings of pleasure and pain' and 'cognition', so that Adrsta attaching to Atma and at the back of the organic evolution, implies that all congenital developments of and peculiarities in the embryo, are due to a pre-natal subconscious force, working upon the parental germinal matter, in accordance with its pre-determined inclinations and tendencies. The Nyaya view of the Adrsta is opposed to the doctrine that Adrsta is inherent in the Manas-a view, which is attributed to the thinkers of the Sankhya school. We may also recall in this connection that we have called the principle that transcends the purely material basis, the principle of 'Life-cum-Consciousness'. For reasons which need not be discussed here, Manas, as conceived by the Naiyayikas, may be taken Page #566 -------------------------------------------------------------------------- ________________ BHATTACHARYA : KARMA as an independent real principle, identifiable with Life, as distinguishable and detached from the conscious principle. So that when the Nyaya thinkers contend that AdTsta does not inhere in the Manas but in the Atma, their position is that the embryonic growth and development are not even determined by a purely vital force but always by a sub-conscious principle with its own aims, efforts and inclinations, pre-fixed,--the principle which modifies not only the germinal mass but the principle of life, operating upon it. Vatsyayana's criticism of the doctrine, "that Adrsta is an attribute of the material atoms and that it accounts for their peculiar (atomic) activity, on account of which these atoms combine and constitute the (embryonic) body" is in the opinion of Vacaspati Misra and others directed against the Jaina theory. According to the Jainas, it is the influx of the Karma of the class of Nama into the Soul that determines the nature, the structure and the development of the Body. We are told that it is the Gati, a sub-class of the Nama-Karma, which determines whether a being would be a man or a lower animal. The Jati similarly accounts for an animal's having one, two, three, four or five senses. The Sarira and the Angopanga determine the nature of the Body and its limbs and sub-limbs. Their actual locations and dimensions are settled by the Nirmana-Karma, while the Bandhana and the Sanghata Karmas determine the combination and the interfusion of the various molecules in the formation of the Body and its various parts. The figure of the Body is said to be accounted for by the Samsthana-Karma while its osseous structure is the work of the Samhanana. It is said that the powers of the touch, of the taste, of the smell, as well as the complexion of the Bodies are also determined by the various modes of the NamaKarma. Karma determines similarly the powers of motion and of respiration in a Body. Whether the Body is to be mobile or immobile, whether it is to be the abode of one soul or of a number of souls, whether it will be attractive or otherwise, whether the voice would be pleasing or harsh etc., etc., are all said to be determined by the Karmic force. It is said that the death of a Body without being fully developed, is due to the operation of what is called the Aparyapti-Karma. It is the ParyaptiKarma which accounts for the various manners of organic development. Thus the requisite bodily molecules are collected, owing to the Ahara-paryapti; the Sarira-paryapti develops the Body as a whole while the development of the Senses is due to the Indriya-paryapti, The Page #567 -------------------------------------------------------------------------- ________________ 4 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME Pranapana-paryapti develops the organs of respiration; the vocal organs are accounted for by the Bhasa-paryapti ; the organs of the mind are developed by the operation of the Manah-paryapti. The Sthira-Karma makes steady the functions of blood-circulation etc. while the Asthira makes it unsteady. According to the Jainas, all physiological phenomena connected with the evolution of the body are thus determined by what they call the Nama-Karma. The Nama-Karmas are primarily divided into 42 kinds, which with their sub-classes are 93 in number. The Karma which is thus at the root of organic evolution is held by the Jainas to be Paudgalika or material in nature,--so that there are apparent grounds for holding that according to the Jainas, it is Matter and the Material forces that bring about the Body and its parts with all their peculiarities. In fact, the Jainas use the expression Adista in the sense of the determining cause of animal origination and call it Paudgalika in opposition to the Nyaya view of it as a power, pertaining to the Soul. With all this, however, one may justly doubt if the above charge of Vacaspati and others against the Jaina theory of organic evolution is well founded. The Jainas, of course, emphatically deny that they leave the course of structural evolution to the operation of Matter alone. The embodiment of the Soul in a Body, according to them, is due to what they call Yoga which is a sort of peculiar vibration, as it were, set up in the Soul, in connection with the corresponding vibrations in the Body, the Mind and the Organ of Speech. It is further said that in order that the said embodiment may be possible, it is not only necessary that the requisite organic matter should be near at hand to the psychical principle but that the latter should also be rid of the Viryantaraya-Karmas i.e. forces which obstruct its power of shrouding itself in a proper Body and similar powers regarding its limbs and sub-limbs. The Yoga which causes Asrava i.e. actual influx of proper organic matter into the Soul and the consequent Bandha (literally, the bondage of the Soul in the material Body, but physiologically--the actual formation and development of the Body) thus requires the suitableness in the formative Matter and a responsive activity in the psychical principle to take it in. The Asrava, however, is the way which introduces the organic matter, just as a channel, as the Jainas describe it, lets in the outside water; and the Yoga is the internal activity modifying the state of the Soul in correspondence with the character of the in-coming organic matter. But in order that Page #568 -------------------------------------------------------------------------- ________________ BHATTACHARYA : KARMA the organic matter may be thoroughly assimilated to the Soul, the Soul must be supposed to have a basic tendency, an inclination or aptitude in itself for the said assimilation. This fundamental proneness in the soul for assimilating or absorbing the organic matter peculiar in each case, is called Kasaya or passion, by the Jainas. Referring to this basic and ultimate causality of the Kasaya in the matter of structural evolution, Akalanka lucidly says: "Just as a wet cloth catches in itself the dust brought towards it by winds from all sides, so does the soul, wet with Kasaya absorb in all its parts the Karma (Organic matter), introduced by the Yoga. Or, just as a red-hot iron-ball when thrown into (a pot full of) water, fully absorbs in itself the water (of the pot) so does the soul, filled with Kasaya, completely take in the Karma brought by the Yoga." 5 It may thus appear that the Jaina philosophers also believe in an immaterial factor, required for the structural evolution in an animal, over and above the organic matter. The dualistic systems of India thus maintain that the congenital differences in structure and other matters in animals, are due to the differences in the pre-natal super-organic forces that work upon the organic matter and shape it into the usual forms. Even the monistic Vedanta admits the causality of these pre-natal forces. Inspite of its acosmistic position, the Vedanta concedes that for all practical purposes, the World must be accepted as real. From the practical standpoint, the animals are to be supposed to have their origination and God, to be their creator. The question, therefore, arises: How are the differences in animals to be accounted for? Is God to be supposed to have meted out differential treatment to the different animals, owing to an unkind spirit of absolute indifference in him? The theistic Nyaya was confronted with the same criticism and the Vedantist reply to it, absolving God from the charge of unkindness in meting out unequal treatments to creatures is as that given by the Nyaya. "Inequality in creatures" says Sankara, "is due to the fact that God, in creating, is not free but is dependent on other factors. If you ask as to what other factors the creator had to rely on, we would say, he was dependent on the Dharma and the Adharma (the superorganic pre-natal forces, determining the forms and characters of Page #569 -------------------------------------------------------------------------- ________________ 6 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME different animals from before their birth).....God is only the common moving cause.... The differences in the animals are caused by the differences in the Karmas inhering in these animals.........." The same efficiency of the Dharma and the Adharma as ante-natal causes, determining the peculiar characters of the animals, is acknowledged by the Buddhists,-at the obvious sacrifice of their fundamental doctrine of the absolute momentariness of all phenomena. The origin of an animal is not attributed to organic matter alone by the Buddhists. According to them, as Vacaspati points out, "Bhava means the Dharma and the Adharma and is so called because to it the Bhava or origination is due. The origination of Skandha i.e. the animal Body is caused by that (i.e. the Bhava consisting in the Dharma and the Adharma)" The Bhava as the transcendental force, working upon the organic matter for the origination of the animal Body is peculiar in each case and is otherwise called the Vasana. f!!talPHA RIG Page #570 -------------------------------------------------------------------------- ________________ THE FIGURES OF THE TWO LOWER RELIEFS ON THE PARSVANATHA TEMPLE AT KHAJURAHO DR. KLAUS BRUHN, PH.D. Bibl.: B. L. Dhama and S. C. Chandra, Khajuraho (Published by the Manager of Publications, Delhi 1953), p. 36. Introduction and Plans p. 7. Description and Interpretation of the Figures p. 11. Statistics p. 25. Notes p. 26. Conclusion p. 31. INTRODUCTION The present article is a specialized study of the iconography of one of the Jaina temples at Khajuraho, but an attempt has been made in the last paragraphs to utilize the results for some general conclusions concerning iconography as subject and as method. A general description of the Jaina temples, especially of the Parsvanatha tempie, is given in Dhama/Chandra's monograph : (p. 28) "The Jaina temples are situated to the south-east of the vil. lage (Khajuraho]. They are, on the whole, architecturally similar to the Brahmanical examples except that the balconied openings of the transcepts, such pronounced features of the other group, are absent here. In the Parsvanatha temple, however, to admit light into the manqapa and the pradaksina-patha, small perforated windows have been introduced on all the sides." (p. 31) "The Parsvanatha temple is the largest and finest of the Jaina temples now surviving at Khajuraho. It is 68 ft. 2 in. long and 34 ft. 11 in. broad and faces east. The addition of a little shrine to the back of the sanctum is a distinguishing feature. The portico preceding this shrine is no longer extant. Internally, the temple consists of three chambers, the mahamandapa, antarala and garthagyha. These chambers are surrounded by a common ambulatory passage." To my knowledge only a small plan of the temple has been published so far (by Cunningham in the 10th Vol. of the Reports of the Archaeological Survey of India, Plate VIII). Our plans on p. 10 are only meant as guide to the sculptures. Of the three reliefs only the two lcwer ones are of interest for the student of iconography, the figures of the third one being of quite a Page #571 -------------------------------------------------------------------------- ________________ 8 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME different character. In rare cases the figures of the second relief reflect conceptions of the third relief just as the third relief contains some figures similar to those on the two lower panels. The sculptures of the superstructure could not be studied because they were inaccessible. -The maximum height of the lower figures (1st relief) is about 35 in., the maximum height of the upper ones (2nd relief) about 25 in. The figures on the walls of the back-shrine (sections VI and VIII in plan 3) are slightly smaller in the lower row and considerably smaller (height about 15 in.) in the upper row.--All figures in the two lower panels are standing. Whereas the women engaged in particular actions (removing of a thorn etc.) are seen in different attitudes, all the other figures show a more or less pronounced tribhanga. The subsidiary yaksinis on slab III 4u and XI 18u are seated in lalitasana. The dwarf IV 104 stands with crooked legs, and the three musicians VIII 3u sit. The tirtharkaras are either standing or sitting-All the sculptures of the temple are in a very good state of preservation. In the big plan (1) with distorted proportions the different figures are marked by Tirthamkara), D (ikpala), M (ale), F (emale), V(yala). W denotes a window, and special niches are indicated by a frame. Over the figures in the recesses there appears a (-), whereas a (+) is put over the figures on the projections. Since combinations (MF, FM, MMM, MFM, FMF) are very common, we have separated by an oblique (M/F) figures which are grouped together in the same recess or on the same projection, but are not connected with each other. The Roman number always refers to the section (see plan 3), the Arabic number to the place within the section, the letters u and I to the upper and lower reliefs. The reading of the figures goes from right to left (even if different sculptures are arranged on one and the same panel), but from left to right in the case of combined figures as couples etc. The reading of the attributes goes from left to right and from top to bottom. The sculptures on the outer walls of the garbhagyha are marked in the same way as those on the walls of the mandapa and pradaksinapatha, but for reasons of the context the eight single male figures have been specified as S (Siva, see plan 2 for garbhagTha). In the 'Description and Interpretation given below the sculptures are defined by a name, a Roman number, a question mark, or 'O' (zero). In the last case the figure has no 'iconographical value and, accordingly, no Page #572 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO individuality (see below). Figures provided with a question mark ma y have individuality, but no identification was possible. The Roman numbers refer to certain types of sculptures (type with Siva-iconography, type characterized by lotus and citron, and so on). As some of the types are of a very doubtful character and as the assignment to a type is often questionable, we might have marked many figures with a '?' or 'O' as well as with a number. On the other hand in many cases 'I' and 'II' means almost the same as 'Siva' and 'Visnu', and only because of the gradual transition to less and less distinct Sivas and Visnus which makes a decision often difficult the names are always avoided. Some figures, however, are explained by a name, not because of especially correct iconography but because transitional figures are not represented so that it was not necessary to introduce a special 'type'. In the 'Statistics' the members of the types are listed. In the case of types I and II those figures are mentioned first which bear the greatest resemblance with these gods, and the figures with few 'iconograms' peculiar to them are enumerated later. By 'iconogram' in opposition to a mere attribute) I mean any feature (mudra, asana, attribute etc.) which identifies a being either as an individual strictly speaking (e.g. Rsabha generally to be recognized by the hair-locks) or as a member of an individual group (e.g. tirthamkaras largely to be recognized by their nudity). As some iconograms found with the sculptures of our temple (lotus, 'padmasarpa', snake, citron) have spread from certain figures to others they cannot, in a n y context, be taken as significant. They appear along with statues to whom they originally do not belong (Siva and Visnu with citron) or are found isolated (couple with 'padmasarpa' as sole attribute), and they lose, accordingly, their significance even in the proper context (lotus along with cakra gives no sufficient evidence that the figure is actually meant to be Visnu). Especially figures with such iconograms are defined by '?', 'O' or are enumerated at the end of the lists for type I and II. For terms not explained here refer to Notes. Page #573 -------------------------------------------------------------------------- ________________ PLANS 1-3 1 7 6 5 4 3 2 8 14 13 12 11 10 9 16 15 17 18 19 1 2 3 4 5 6 7 8 9 10 DVMW FIMF V F V FM WMF V F V FMF VMV MVM VMVFF EV MMF MF MF FMF MF MF MF MFF WMMM MMFFLENFEM MF MF M MF MF MFMFMFFLFF MEM 3* + + - - + MMF F DFW MF FMF F W ENTRANCE + 1 2 + - 3 - MF MFMIMF MF MF MF M+S 4 FW FIFM V MV D 5 - 6 + 7 FRONT FM STEPS 1 2 3 4 5 6 7 8 MVF VFUFV FM MF MFF MF FT FMF MFIM - + + + - + Front + DVF VFFVFVD n SMF F M FTF MF F MF S + - FMF F MF SA + - DVFVFTF VFVD Back + MMMMF .... M - MF 3 V 2 F 1 . + + JUA LIK STEPS + FFMF WE FVD 1 - + + + + - + - + SFM FMF FT FMF FMF S I DVFVFOFVFVD 11 10 9 8 7 6 5 4 3 2 1 BACK 1 2 3 MFM MF MF M F MMF F VMV MFF WF 4 5 6 7 1 - + - + - + - + -+ - + + - ++ MMFF EMEF MFM M M M MEME ME MFIM ME MFMF MWEM MF MF MF MIEMMF M MF M DVF FF-VM VMV MVM V IMEV F V FM WMF V F V FIMFW M VD 21 20 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1 9 8 7 6 5 4 3 2 1 Page #574 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO DESCRIPTION AND INTERPRETATION OF THE FIGURES A THE FIGURES ON THE OUTER WALLS OF THE MANDAPA II 1 II 2 T(-:-) standing F=? amraphala (?)/kati or pata no sculpture FMF=0 beard (M)/head(M)//neck(1stF)/r.l.arm (1stF)//n.r./1.u. arm(M) MF M = V F = 0 dhanuskarsana/dhanus/ salingana (kantha) /pustaka padma/alingana window window F=0 bijapura/pata F = ? ./. / padmasarpa or padma rolled up MF=0 kati/alingana//alingana (kantha) /padmasarpa II 3 II 4 II 5 II 6 III 1 M= III (padmapani) padmasarpa/padmasarpa bijapura/kati M=dikpala (E) Indra (elephant) gada (perhaps mutilated ankusa) /sarpa (3) padmapani (form b) /vajra M=I (apasmarapurusa, padmapani) trisula/padmasarpa abhaya/kamandalu (hanging) M= dikpala (SE) Agni (mesa, knotted beard) gada (sakti? sruk ?) /pustaka (?) aksamala/kamandalu (hanging) MF M = II F = 0 sankha/cakra/ (ring)//alingana (kantha) /darpana gada/alingana III 2 Page #575 -------------------------------------------------------------------------- ________________ 12 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME III 3 III 4 III 5 F = 0 bijapura/pata FO pointing downwards with stretched/pustaka forefinger and middle finger (as teaching) s. p. 24 F=0? padma (full-blown, stalk) or cakra (stick)/pata F=0 (n.f.) removing a thorn from her foot MF=0 = II 54, but darpana instead of padmasarpa III 6 III 7au III 71 F=0 III 7bu M =II pata/padmasarpa padma (half-opened, stylized): resting on gada M = ? (vahana) abhaya/kamandalu (hanging) MF M=IV F=0 padma (half-opened, stylized, stalk)/n.r.//al. (kantha)/padmas. bijapura/alingana III 8 III 9 III 10 MF M =I F=0 padma (half-opened, stalk) /sarpa (1)//al. (kantha)/darpana (?) kati/alingana M=I (Nandi) ! trisula/sarpa (3) padma (bud) /kati MF=0 = II 5u, but pata (hand lifted up) instead of padmasarpa V M = III padmasarpa/padmasarpa kati/padma (half-opened) M -I padma (bud)/sarpa (1) downwards/padma (half-opened, stylized) MF=0 = II 54, but darpana instead of padmasarpa V III 11 III 12 Page #576 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO 13 13 III 13 MF = 0 = II 5u M =I padmasarpa/sarpa (1) padma (half-opened, stylized)/kamandalu FM F=0 M =? bijapura/n. r. // ? /padmasarpa alingana/kati III 14 V III 15au III 15bu III 15a! FMF = 0 kati/alingana//al. (kantha) /al. (kantha) //al. (kantha)/pustaka F=0 pata/hand bent downwards, animal (probably bird) on wrist T=0 pata/kati FM F= M = Balarama (7 snake-hoods) padmasarpa/alingana (kantha)//kamandalu (resting) /hala alingana/kati MF=0 varada (towards the F) /alingana (kantha)//al. (kantha) /pata III 15b1 III 16 III 17 III 18 III 19au M =III = III 114 F=0 painting the eye/darpana MF=0 varada (towards the female) /alingana//al. (kantha)/? V M=VI bundle of lotus-stalks (with buds)/padmasarpa kati/padma (half-opened, stylized) M = IV padma (half-opened, stalk)/padmasarpa bijapura/kati MF M = II F= 0 (photo) sankha/cakra //alingana (kantha)/darpana padma (half-opened) /alingana window window III 19bu III 191 IV 1 Page #577 -------------------------------------------------------------------------- ________________ 14 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME IV 2au IV 2bu F=0 bent downwards/padmasarpa MF M=I F=0 padmasarpa/sarpa (1)//al. (k.)/padma (full-blown, stalk) kati/alingana FM F=0 M= Kubera (?) (photo) padmasarpa/alingana (kantha)!!nakula/padmasarpa alingana/resting on gada creeper between F and M (padmapani) IV 21 IV 3 MF = 0 = II 5u V IV 4 MF M=I F=0 padmasarpa/sarpa (1) // alingana (kantha) /bijapura kati/alingana F= Ambika lumbi/sisu IV 5 MF=0 left hand (F)/1. shoulder (F)//r. shoulder (M)/r. hand (M) IV 6au IV 6bu IV 6a MF M=IV F=0 padmasarpa/padma (half-opened)//r.shoulder (M)/padmasarpa bijapura/alingana MF M=V F=0 dhanuskarsana/alingana//r.shoulder (M)/padmasarpa MF M=II F=0 cakra/sankha //alingana (kantha) /padmasarpa resting on gada/alingana F=0 (n.f.) touching the ear with her right hand MF M =I F=0 sarpa (1) /sakti//alingana (kantha) /padma (full-blown, stalk) padma (bud)/n.r. window MF M=I F=0 padmasarpa/sarpa (1)//r.shoulder (M) /bijapura abhaya/alingana IV 6b1 IV 7 IV 8 Page #578 -------------------------------------------------------------------------- ________________ Temple of Parsvanatha, Khajuraho Photo: R. Bharadwaj] Page #579 -------------------------------------------------------------------------- ________________ 1 IV. 21 The Figures of the two lower reliefs on the Parsvanatha Temple at Khajuraho 2. III. 191 Photos : Dr. Klaus Bruhn Page #580 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO M=I (Nandi) padma (rolled up, animal in calyx) /sarpa (3) kati/padma (bud) MF=0 = II 5u V IV 9 IV 10 Vi M=dwart creeper in both arms (padmapani) M = dikpala (S) Yama (beard and moustache; skull and snakes on the head) padma (bud) /pustaka khatvanga (animal on top) /abhaya (bird on wrist) mrga (?) M = II abhaya/sankha resting on gada/ ./. M=dikpala (SW) Nirsti (naked, snakes round the neck and round the arms) padmasarpa/sarpa (1) khadga/siras svan V 2 MF M=II F=0 resting on gada/alingana//alingana (kantha) /padmasarpa V 3 MF M=IV F=0 padma (half-opened)/padmasarpa//alingana (kantha) /pustaka bijapura/alingana M= I (Nandi) padmasarpa/sarpa (3) aksamala/kamandalu (hanging) MF=0 =II 5u V V 4 u Bach MF M=II F=0 gada/padma (half-opened, stylized, stalk)//al. (kantha)/downw. bijapura/alingana V 5bu MII padmasarpa/cakra resting or. gada/sankha Page #581 -------------------------------------------------------------------------- ________________ 16 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME V 5a1 V 5b1 FM F = M = II padma (?)/n.r. // cakra/sankha t a lingana/resting on gada F=0 (n.f.) one long lotus-stalk (with bud) carried by both arms MF M = VI F = 0 padma (half-opened, stalk)/padmas.//al. (kantha)/darpana padma (bud) /alingana window V 6 V7 VI VI lau MF M=II F=0 resting on gada/1.shoulder (F) li n.r./padmasarpa F=0 (padmapani) bijapura/downwards (all figures smaller in size, refer to Introduction) M = 0 kati/padma (bud) or bijapura MF=0 = II 54 VI 1bu VI 11 FM F= M =II darpana/alingana (kantha)//cakra (ring) padma (half-op., stalk) alingana/saktighanta MF = 0 kati/n.r. // n.r./padmasarpa VI 2 VI 3 VI 4 F =0 pata/padmasarpa F=0 (n.f.) both hands holding braid of hair T(---) seated T(-:-) standing F=0 pata/padmasarpa or padma (full-blown, stalk) F=0 pata/hand bent downwards (with bird on wrist ) MF=0 touching his own chest/al.//al. (kantha) /between the legs VI 5 VI 6 Page #582 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO VI 7 VI 8ach VI 8bu F=0 padmasarpa/kati F=0 padmasarpa/kati MF = 0 = II 54, but pustaka instead of padmasarpa MF=0 = II 5u, but kati instead of padmasarpa V M = II (padmapani) sankha/padma (half-opened, stalk) resting on gada/cakra (all figures smaller in size, refer to Introduction) VI 8a1 VI 8b1 VIII VIII 1 no sculpture F=0 (n.f.) ?/pustaka VIII 2 MF=0 padma (bud) or bijapura (with head of a snake upon it)/al.// alingana (kantha) 1 ./. VIII 3 MMM =3 musicians venu//raised/pata//damaru MF M =V F=0 lotus-bundle/dhanus //al. (kantha) /padmasarpa sort of half-opened padma/al. lotus-bundle as in III 19au, but with three human skulls on the stalks below the buds IX 1 F=0 ./. / pata F=0 downwards/darpana to her left female attendant figure (with bijapura in her right hand) MF =0 (M with beard). : = II 5u window IX 2 IX Zach M =0 padmasarpa/downwards Page #583 -------------------------------------------------------------------------- ________________ 18 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME IX 3bu IX 3cu F=0 (animal to her right) hand touching right cheek (fore-finger and middle finger stretched upwards)/ pustaka M =III padmasarpa/padmasarpa bijapura/kati F=0 (n.f.) stick/collyrium vessel MF M=II F=0 ././cakra//alingana (kantha) /padma (half-opened, stalk) ././alingana IX 3a IX 3b1 IX 4 MF-0 = II 5u u IX 5 MF=0 bijapura/alingana // alingana (kantha) /patra (?) M =I (Nandi) padmasarpa/sarpa (1) ./. /kati FM F=0 M =? padmasarpa/alingana//n r./padma (bud, stalk) alingana/kamandalu (resting) IX 6 V IX 7 X1 M = II padmasarpa / ./. resting on gada / ./. M = dikpala (W) Varuna pasa/padmasarpa kati/kamandalu (hanging) M=II (padmapani) padma (half-opened, stalk)/cakra (stalk) abhaya/kati M= dikpala (NW) Vayu (mrga) ankusa/pustaka (dhvaja ?) varada/kamandalu (hanging) MF M=II F=0 sankha/sarpa //touching sankha (or neck) of M/padma resting on gada/n.r. (half-opened, stylized, stalk) X2 Page #584 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO X3 X4 X 5ach M =II sankha/padma (half-opened) resting on parasu/cakra M =I trisula/padmasarpa bijapura/kati MF M=II F-0. dhanuskarsana/padma (half-opened)//al. (kantha) padmas. resting on gada/alingana window FM = 0 (creeper between F and M,= padmapani) stick kept in patra/r.l.arm (M)// patra/padma (bud) (?) M =III padma (bud, stalk)/padma (bud, stalk) kati/bijapura . MF M=Kumara ? F=0 sakti/alingana //alingana (kantha) /padmasarpa kati/sakti (one weapon in two arms) F-0 (n.f.) engaged in her toilet MF M=VI F=0 padmasarpa/padma (bud, stalk)//alingana (kantha)/padmasarpa kati/alingana X5bu X 5a X 5b1 X6 X7 MF M=IF=0 padma (half-opened, stylized, stalk) /sarpa (1)// al. (k.)/bijap. bijapura/alingana F=0 (n.f.) removing a thorn MF MOI F=0 M=III gu // alingana (kantha) /padmasarpa X 8 X9 FM F=0 M =? padmasarpa/alingana (kantha)//n.r./cakra alingana/kati either cakra with three snake-hoods on top or bundle of lotusstalks (cf. VIIL 3) with cakra below the buds MF M =I F=0 padmasarpa/sarpa (3) //alingana (kantha) /darpana padma (bud) /alingana Page #585 -------------------------------------------------------------------------- ________________ 20ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME XI 1 XI 2 window window MF M=VI F=0 padma (half-opened, stylized, stalk)/padmasarpa or padma (fulldownwards/l. shoulder (F) // blown, stalk) alingana (kantha) /bijapura FM F=0 M= Brahma (3[=4] heads, beard, padmap.) padmasarpa/alingana (kantha)//sakti (sruk?)/pustaka alingana/kati XI 3 MF=0 1. hand (F)/r. hand (F)//beard/pustaka (?) XI 4 MF=0 = II 5u F=(n.f., padmapani) engaged in her toilet MF - 0 = II 5u V XI 5 XI 6au M = II sankha/padmasarpa bijapura/resting on mace XI 6bu MF = 0 = II 54 XI 61 MF M=Agni (beard) F-0 danda/sikha //alingana (kantha) /padmasarpa dhanuskarsana/alingana XI 7 MF=0 = II 54 V XI 8 MF=0 = II 54, but pustaka instead of padmasarpa M=I (Nandi) sarpa (3)/padmasarpa kati/bijapura MF M =? F=0 = II 54, but 'resting on ?' instead of 'kati' XI 9 Page #586 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO XI 10 M =II kati/sankha M =VI ? padmasarpa/padma (bud) (?) abhaya/kati MF=0 = II 54, but pustaka instead of padmasarpa XI 11 XI 12 M =? pustaka (?)/abhaya kati/padmasarpa M=II padmasarpa/sankha bijapura/resting on gada FM = 0 padma (?)/alingana (kantha)//n.r./kati XI 13 XI 14 M = II padmasarpa//padma (half-opened, stalk) resting on gada in varada pose/bijapura M =IV padma (bud)/padma (full-blown, stalk) bijapura/kati F=0 (n.f.) shown from the back XI 15 XI 16 M=I (Nandi) padma (half-opened) (?) /sarpa (3) abhaya/kamandalu (hanging) no sculpture XI 17 M=I (Nandi) gada/sarpa (3) abhaya/kamandalu (hanging) F=0 lekhani/pustaka s.p. 24 F=0 pata/padmasarpa F=0 (n.f.) XI 18 XI 19 Page #587 -------------------------------------------------------------------------- ________________ 22 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME XI 20 MF M =IV padmasarpa/pata bijapura/alingana F=0 1/alingana (kantha) /darpana XI 21 M= (Brahma) sakti (sruk ?)/pustaka sort of varada/kamandalu (hanging) M=dikpala (N) Kubera padmasarpa/pustaka (?) bijapura/sarpa (1) XII 1 M = I trisula/padmasarpa aksamala/kamandalu (hanging) M = dikpala (NE) isana (Nandi) sakti/sarpa (3) aksamala/kamandalu (hanging) XII 2 MF=0 l.hand (F)/alingana (kantha)//al. (kantha) /in right hand (M) XII 3 F=0 pata/padmasarpa F=0 padmasarpa/downwards XII 4 window window XII 5 FMF=0 bijapura/1.shoulder (M)//alingana (1st F)/al. (k., 2nd F) // r.shoulder (M)/bijapura MF M =II F=0 ./. / sankha // alingana (kantha) /padmapani (cakra before kati/alingana creeper, cf. X gu) XII 6 F = ? ././ bijapura no sculpture XIII M=III padma (half-opened) /padma (half-opened) resting on gada/bijapura T(-:--) standing Page #588 -------------------------------------------------------------------------- ________________ BRUHN : KHAJURAHO B THE FIGURES ON THE OUTER WALLS OF THE GARBHAGAHA a. The dik palas (order of succession : r.u. arm/1.u.//r.1./1.1.) ankusa/padma (half-opened, stalk)//kati/vajra (gaja) Agni: sakti (sruk?) /pustaka (?)//abhaya/kamandalu (hanging) (beard, mesa) Yama: pustaka/sarpa (1)//kati/khatvanga (moustache, mtga?) Nirsti : ./. /sarpa (1)//khadga (?)/siras (sarpa on the head, round the neck, and round the arms; svan) Varuna : pustaka (?) / ./. // kati/? (vahana) Vayu : mala (dhvaja?) kept in both upper arms// gada (ankusa?)/kamandalu (hanging) (hirana) Kubera padmasarpa/padma (half-opened)//kati/nakula (vahana) Isana: sarpa/padma (half-opened)//trisula / ./. (padmapani, Nandi) b. The Sivas (order of succession as in a.) trisula/sarpa (1), but I 2, I 13, II 11, III 12: sarpa (3) aksamala/kamandalu (hanging) (Nandi) c. The couples (all [except II 10] MF, all = 0, all only two arms) I 4u = II 5u (of mandapa), but pata instead of padmasarpa I 6 kati/alingana (kantha)//n.r./beard of the male I 10u = II 54, but padma (half-opened, stalk) instead of padmasarpa I 124 right arm of the female/alingana (kantha)//pata/abhaya II 2u = II 54, but padma (bud, stalk) instead of padmasarpa II 4u left arm of the female/al. (kantha) //al. (kantha)/sonkhala (?) II gu left hand of the female/alingana//al. (kantha) /hand empty II 104 (FM) right thigh of the male/pata/lalingana (kantha)/? III 24 right arm of the female/alingana (kantha)//touching her left breast/downwards III 4u dhanuskarsana/alingana//alingana (kantha) /pustaka III 84 maithuna III 104 outer hands put into one another, inner h. on outer shoulders d. The female figures: all = 0, all n.f. e. The tirtham k ar as etc. I 1 lower panel : T(-:-), upper panel : Bahubalin I 8 1.p. T(-:-), u.p. T( -) II 6 l.p. T with ardhacandra (=Candraprabha), u.p. T with makara (?,= Suvidhi ?) III 6 1.p. T with makara (?), u.p. T(-:-) Page #589 -------------------------------------------------------------------------- ________________ 24 s THE FIGURES IN THE NICHES AND ON THE LINTELS All figures are female, all except III 4" (middle), III 4, XI 18u (middle), and XI 181 in lalitasana. ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME a. The figures in and below the two niches III 4u and XI 18 on the outer walls of the mandapa III 4u III 41 XI 18u XI 181 left figure Sarasvati? padma (half-opened, stylized)/pustaka abhaya/bijapura middle figure = Laksmi ? ././padmasarpa abhaya/kamandalu (hanging) right figure Cakresvari? cakra (stick)/padma (half-opened, stylized) dhanuskarsana/kamandalu (resting) = ? = = padmasarpa/. varada. left figure? padma (?)/padma (half-opened, stalk) abhaya/bijapura middle figure Brahmani (3 [4] heads) 4.1 4. ./././. right figure Laksmi? = padma (?)/padma (half-opened, stalk) abhaya/kamandalu (resting) Laksmi? north wall of the mandapa padma (half-opened, stalk)/padma (half-opened, stalk) ././ sankha b. The figures in the two niches below the reliefs south wall of the mandapa -Sarasvati padma (half-opened, stalk)/pustaka vina varada/kamandalu (hanging) Sarasvati (hamsa) rolled up padma/rolled up padma /. / J. animals inside the two padmas Page #590 -------------------------------------------------------------------------- ________________ c. The figures on door-way of the mandapa door-way of the garbhagrha (both figures on the walls in r. angle to the lintel) door-way of the backshrine Type I (Siva). BRUHN KHAJURAHO the three door-lintels left figure = Brahmani (3 [4] heads, hamsa) sakti/pustaka ././kamandalu (resting). middle figure padma (?)/cakra cakra (ring)/dhanus gada/khetaka khadga/gada abhaya/sankha right f. Brahmani (3[4] heads, hamsa?) sakti/pustaka bijapura (?)/kamandalu (hanging) left figure Laksmi padma (full-blown, stalk)/padma (f., st.) abhaya/kamandalu (resting) = (elephants on the padmas facing each other) right figure Sarasvati padmasarpa/pustaka vina Cakresvari (Garuda) = left figure Sarasvati padmasarpa/pustaka vina middle figure = Laksmi padmasarpa/padmasarpa ././kamandalu (hanging) right figure Sarasvati padmasarpa/pustaka varada/kamandalu (hanging) STATISTICS (The figures described under B c-e. are left aside) 4 peculiar iconograms (Nandi not counted): 8 Sivas of the garbhagrha, XII 1 (= 1sana), XII 1". 3: III 1, V 3', XI 17". 2: III 9, III 134, IV 7, XI 16", 1: III 9u ( X 8"), III 111, IV 2bu, IV 4u, IV 8, IV 8u, X 7, X 91. mutilated figures: (garbhagrha) III 12 (1aana), IX 51. figures with bijapura: X 3', X 7", IX 81 25 Page #591 -------------------------------------------------------------------------- ________________ 26 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME Type II (Visnu). 4: V 5bu, VI 8b1, X 3u. 3: III 2u, III 191, IV 6a1. V 5a. 2: III 7b", X 1", X 4". 1: V 2u, V 7, XI 10. mutilated figures: V 1", IX 3b, IX 7", XII figures with sarpa or bijapura: X 2" (sarpa); V 5a", XI 6a", XI 121, XI 14u, Type III (male figures with two padmas of the same shape in the upper arms). II 6u ( IX 3c"), III 11" (= III 17"), X 5b", XIII. Type IV (male figures with padma and bijapura). Cf. Type II last line and Type III No. 1, 2, 5, 6.III 8u, III 19b", IV 6a", V 34, XI 14', XI 20" Type V (male figures with dhanuskarsana and/or dhanus). (garbhagrha) III 4", II 21, IV 6bu, VIII 31, XI 61 (= Agni), X 4" 4u. III 4" ('Cakresvari'). Type VI (male figures which do not belong to type IV with two or more padmas). III 19a", V 6, IX 2u, X 6u, XI 101. Identified figures (except the 2 x 8 dikpalas). Balarama (III 15b"), Kubera (?, IV 21), Ambika (IV 41), Kumara (?, X 5a1), Brahma (XI 21), Agni (XI 6), Brahma (XI 201). Figures neither identified nor entered into the lists. II 1 (F), III 71, III 14u, IX 6u, X 9u, XI 12", XII 6" (F). NOTES Explanation of the terms (ref. also to the Introduction) The following system has been adopted for the description of the figures in A and C: right upper arm (1st fig.)/left upper arm (1st fig.) right lower arm (1st fig.)/left lower arm (1st fig.) The 2nd (3rd) figure is described behind or below the preceding figure; the double oblique separates different figures forming a 1st fig. // 2nd fig. // 3rd fig. group: Page #592 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO denotes uncertainty due to mutilation or due to difficulties in the interpretation missing or broken T(-:-) tirthamkara-image without cihna alingana arm put round the hip (or hip and breast) of the other figure alingana (kantha) arm put round the neck of the other figure brackets iconograms not kept in the hands are given in brackets behind the general definition, e.g. 'M=I (Nandi)'. If a hand of a figure touches a part of another figure, it is indicated thus : 'left hand (F)', i.e. touching the left hand of the accompanying female figure. Similarly 'beard' in the description of a female figure means 'grabbing the male by the beard'. cakra (ring) cakra in the simple form of a ring dhanuskarsana fore-finger touching the thumb; the interpretation dh. (in stead of jnanamudra or pravacanamudra) is chosen because the iconogram occurs along with weapons downwards hand hanging down (with thumb inwards as distinguishing mark from varada where the thumb is shown outwards); hand described as resting on a particular object is in this posi tion if not stated otherwise kamandalu either hanging (upper part grasped by the hand) or resting in the hand kati katy-avalambita-hasta n.f. not shown from the front n.r. not to be recognized (if in the case of alingana one arm is hidden behind the figure which it embraces) padmapani see note on (mandapa) II 64 padmasarpa blending of padma and sarpa : rolled up sarpa resembling a full-blown lotus with stalk pata hand keeping scarf or garment sarpa (1)/(3) snake with one or three hoods siras head (kept by a tuft of hair) in opposition to skull Remarks on single figures Mae phara II 51 etc. Ref. for vyalas (or sardulas) to St. Kramrisch, The Hindu Temple, II, p. 332 ff. Page #593 -------------------------------------------------------------------------- ________________ 28 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME II 64. padmapani motive. The ola motive survives in later art in two forms: a. As a floral design (often influenced by animal motives) which generally does not reach the hand of the figure. It can be shown by the side of almost every statue, in tempies of the northern and southern styles, Hindu and Jaina. b. In the form of two highly stylized leaves (always of the same shape) which the tirthamkara keeps in either hand. In a the lower part, in b the upper part of the design has become independent. Of our drawings Fig. 1 shows the original complete form, 2 and 3 show the two later forms a and b (a in Fig. 2 in its simplest shape, but combined with b; b alone in Fig. 3), whereas in 4 an example of blending of motive a with another motive (tree) is given. All the four drawings were prepared from photos: the first shows the Bodhisattva Vajrapani (early 8th century, Naltigiri, Orissa). Taken from: The Art of India and Pakistan, Edited by Sir Leigh Ashton, Plate 40 Fig. 243, by courtesy of the publisher. The second shows an acarya on the Digambara Jaina Temple No. 1 at Deogarh (U. P.), the third the lower portion of the main image in Deogarh Temple No. 28, and the fourth (Photo U.P. Shah) the lower portion of a late tirthamkara image in Baroda. See also our photo of IV 21 which gives an idea of the usual form of the padmapani-motive on our temple. The pattern is simply referred to as 'padmapani' (form a, if not stated otherwise). II 6. sarpa is not traceable for Indra. III 14. kamandalu instead of the common kapala? For the apasmarapurusa refer to G. Rao, Hindu Iconography II 1, 67. IV 21 padma is not traceable for Kubera. IV 101. Here and on the garbhagsha Yama's vahana looks like a deer, but probably we have to read 'buffalo' according to tradition. Padma is otherwise not found with Yama. V 11 The iconography of the upper arms is probably modelled up from the Siva-iconography ("Type I') VI 11. For 'saktighanta' compare the more common vajraghanta.: X 24. sarpa not found with Visnu XI 21. The reading 'Kubera' is required by the context, but the iconography does not fit him. XII 11 The context permits here (and in III 121 of the garbhagyha) the reading 'Isana' (instead of mere 'I'). 1. Faber and Faber Ltd., London. Page #594 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO GEDEEEE Nudiums Fig. 1 Page #595 -------------------------------------------------------------------------- ________________ 30 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME RETURN Fig. 2 WM Lab Fig. 3 Fig. 4 Page #596 -------------------------------------------------------------------------- ________________ BRUHN KHAJURAHO Garbhagrha The reader may himself compare the dikpalas on the garbhagrha with the dikpalas on the mandapa. It is noteworthy that in some cases, it seems, padma and sarpa correspond to each other. Compare I 21(g.) and II 6 (m.), I 131 and IV 10', III 111 and XI 21. 31 Indra and Isana, the guardians of the eastern and north-eastern direction-and the two Sivas above them-are placed transversely (ie. on the side wall of the projection for the following/preceding figure) so that they face the proper direction. Niches and Lintels The figures identified as Brahmani: According to my information no yaksi has three heads, whereas tradition ascribes three or more heads to several yaksas. The second figure described under C b. and identified as Sarasvati: I read the mutilated vahana as hamsa because I found the same animal as vahana of Brahma (and his consort) on a slab of the Siva temple at Chandpur (from Dhaura Station, Bina-Jhansi Line). CONCLUSIONS SS1. Cunningham identified many of the figures on the Jaina temples more or less hesitatingly as brahmanical (ASI Reports Vol. X p. 17 on Ghantai temple "probably brahmanical", Vol. II p. 432 on two smaller Jaina temples "figure which looks like Laksmi", ibid. on Parsvanatha temple "amongst which [statues] I recognized several of the brahmanical gods"). In Burnier's work 'Hindu Medieval Sculpture', however, the figures are simply called by the names of the brahmanical models. We shall see that the iconography of the Parsvanatha temple is not brahmanical strictly speaking but highly influenced by brahmanical iconography. This solution almost suggests itself, but it is necessary to support it by such evidence which only a systematical analysis can give. The analysis has possibly also some general interest because investigations of this kind are comparatively rare. SS2. The interpretation of figures other than tirthamkaras presents many difficulties. The artists were not bound to follow exactly the rules of the texts in the representation of yaksas, yaksinis, etc. Art and theory influenced each other, and there was no one-sided dependence. What renders the books even more inapplicable is the stress laid upon features Page #597 -------------------------------------------------------------------------- ________________ 32 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME which are not typical or which are not actually represented by the artists. The 'standard iconography' (U. P. Shah) has, therefore, to be found out by a combined study of art and literature. But local differences, differences even within one and the same temple, show that a general dictionary of iconography cannot be written so that it is at the end always the iconographical 'text' itself which must be utilized as dictionary. The artists have not only changed the details of the iconographical system. Following visual rather than abstract principles they have transformed the character of the system. What is different for the theologian has been made similar or identical by the artist (lotus and cakra), and what is more or less identical for the theologian has been differentiated by the artist (lotus). We have tried in our description to do justice to the dogmatical as well as to the aesthetic system. But dogmatical data are more general than aesthetic features. The latter are, therefore, of greater importance, if one has to study the expansion of local styles. 83. By a formal analysis we find that there are 4x2 separate male figures of a definite iconographical character on the four corners of the temple and of the garbhagTha (always in the lower relief). They are the eight dikpalas who are thus all represented twice (with more or less important alterations). Moreover above each dikpala of the garbhagpha there are identical figures of Siva. Otherwise no system can be traced in the arrangement of the sculptures, only a certain symmetry which makes it probable that the outer walls have not undergone too many changes in later times: All the three sides of the garbhagyha are symmetrical and correspond to each other (plan 2). The sides of the mandapa (and the pradaksinapatha) are not symmetrical, but the northern and southern half of the lower relief correspond to each other and the two halves of the upper relief are corresponding on the eastern portion of the temple (up to III 4 and XI 18 respectively). See plan 13. We have to distinguish between the figures of the garbhaglha and those of the manaapa (and the pra laksinapatha) : in the case of the former there is a clear distinction of iconographical and non-iconographical statues, and only the latter (the dikpalas and Sivas) have four arms. This 2. As beauty, facial expression on the one hand and colours on the other. 3. Two slight irregularities in the correspondence of the two parts of the lower relief have been marked with an arrow. A line divides the figures of the upper relief which correspond to each other from the rest. Page #598 -------------------------------------------------------------------------- ________________ Rsabhanatha, the first Tirthankara, Museum, Khajuraho Photo: R. Bharadwaj] Page #599 -------------------------------------------------------------------------- ________________ Rsabhanatha, the first Tirthankara, Khajuraho Photo : R. Bharadwaj] Page #600 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO clear distinction is absent in the case of the sculptures on the mandapa-. Again the figures of the current panels must be kept separate from the figures in the two niches interrupting the upper panel (III 44 and XI 18u), below these two niches (III 41 and XI 18), in the special niches below the reliefs on the north and south wall, on the three door-lintels (mandapa, garbhagsha, back-shrine). In the two current panels no female figure has more than two arms (except the just mentioned statues III 41 and XI 181), and females with an iconographical character are an exception (IV 41 !). Here, however, all the figures are females with more than two arms and have no doubt iconographical features. The conception of the garbhagyha is more systematic in symmetry and iconography than the conception of the manqapa. Again the figures on the lintels etc. form the only group which is iconographical throughout. A correlation between the place and the general character of the figures is therefore obvious. $ 4. Analysis of the iconography. If members of a certain group or class are being represented, we can expect among them the well known and characteristic representatives of that group. Amongst a series of yaksinis Cakresvari will not be missing, and she will facilitate the identification of the other group-members even if their general character is not shown by systematical arrangement. As no prominent member of any class of Jaina deities appears in our reliefs (except an isolated Ambika) we have to start in our interpretation from the many 'brahmanical' gods who catch the eye at once. An exact analysis of all the figures (as it is given above) shows that the majority of the sculptures can be explained as modelled up from brahmanical conceptions. The degree of similarity differs a lot, only the impression of absolute identity was probably nowhere aimed at. The gods are shown either separately or together with uniconographical wives, but never together with the wives assigned to them by Hindu traditione; they appear always in their simple form (no avataras 4. There are certain formal clues for the distinction of the iconographical and the non-iconographical sculptures on our temple. Figures with four arms and more are always iconographical. Non-iconographical are all figures shown from the side or from the back, and figures involved in an action. 5. Our method of derivation finds support in a figure like XI 81 where the artist added a Nandi - bull to a figure keeping snake, lotus, citron, thus showing that he kept in view the original conception. There is, however, in Jainism a general aversion against the sanction of divine couples. Yaksa and yaksini are nowhere called husband and wife (U. P. Shah), and the 'happy twins', so common in Jaina art, have not found a dogmatical sanction which does justice to their actual importance. Page #601 -------------------------------------------------------------------------- ________________ ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME of Visnu) and are never seen as engaged in an action (no Asurasudana). It was, therefore, rather the intention of the artist to conceal than to stress the brahmanical nature of the figures. 34 The present article is very limited in its scope, and we would not like to say that the statues must be explained as brahmanical. An investigation into the iconography of all Khajuraho temples will possibly lead to different conclusions concerning the iconography of the Parsvanatha temple. It can perhaps show that some of the less clear figures are representations of certain Jaina gods and that the figures with brahmanical character are not simple copies by the artists but adoptions with dogmatical background. But the difference between the last two alternatives concerns rather the form than the degree of brahmanization. The identification of the female figures on the lintels etc. is easier. It seems they are all rather correct representations of the goddesses Cakrevari, Brahmani, Sarasvati, and Laksmi. These deities belong to the Jaina pantheon as well, both in theory and in art. 5. Details of Interpretation. Although it was sometimes tempting to read a single figure as a particular yaksa, the method explained in the last paragraph has always been followed: not to expect little known members of a class if there is no evidence for the class as such. The artists were not supposed to puzzle the worshippers but had to conform to the average knowledge of the educated lay-man. The yaksas of the 19th-21st tirthankara and the graha Sani for example keep bow and lotus in their hands, but shall we for that connect figure II 21 with any of them? Book, abhaya, citron are according to some Svetambara authorities iconograms of Siddhayika, but can we identify the left subsidiary figure of III 4 as yaksini of the 24th tirthamkara? The context (refer to the end of the last paragraph) shows only one yaksini, and nothing has been done. by the artist to suggest that the doubtful figure is a yaksini and not related to the Hindu goddesses in the niches and on the lintels. Any attempt to identify the figures as particular adoptions has been. avoided. A Siva is always understood as Siva (and not as Iavara Yaksa or dikpala Isana [except garbhagrha III 121 and mandapa XII 1']), a Brahma always as Brahma (and not as Brahma Yaksa, dikpala Brahma or Brahmasanti Yaksa). The differences between the adoption and the model, be 7. Not to be taken as Vaisnavi. Cakresvari and Ambika are the only Jaina deities which I found on the temple. Page #602 -------------------------------------------------------------------------- ________________ BRUHN: KHAJURAHO tween the various adoptions themselves, and especially between the Digambara and Svetambara forms of the same adoption are so slight and so much obscured by the interfering of local peculiarities that generally the evidence of the context is required for a minute identification. On the other hand it is only in the context that such an identification gains importance. The principle of multiple adoption has led to an overlapping of the iconographical alphabets, and we cannot simply read a Brahma figure, we must know whether we shall read it according to the dikpala or according to the yaksa alphabet. 35 SS6. What accounts for the two peculiarities of our figures, the semiiconographical character and the Hindu influence? It is well possible that intermediate figures between surasundaris etc. (who have no individuality) and devas or yaksas are not restricted to Khajuraho but are represented at other places as well. The answer to the second part of the question, however, must be found in Khajuraho itself. Whereas elsewhere 'brahmanical' figures on Jaina temples conform to the official line of adoption (Sarasvati, Laksmi etc.), such a limitation is not apparent here. The impact of contemporaneous Hindu art is a necessary but not a sufficient reason for the strong influence. And admitted that the few artists especially trained for Jaina sculpture could not cope with the abundance of figures which was required by the style of the time, could they not at least prepare some statues of yaksas and yaksinis to be placed on prominent parts of the structure to demonstrate the non-Hindu character of the temple? It is also excluded that Hindu temples were converted into Jaina temples here: the present Jaina temples form a group of their own, show architectural peculiarities (due to the different forms of worship: Cunningham), and are different from the point of view of sculptural art (few indecent figures). After all the Hindu influence was stronger than the Jaina influence so that the conversion of a Hindu temple into a Jaina temple is less probable than a certain susceptibility to Hindu influences or even some concern not to stress the Jaina character of the temple more than necessary. This paper could not have been written without the help of Dr. U. P. Shah who introduced me into the study of Jaina iconography and placed his unpublished material at my disposal. 8. Moreover the maithuna groups generally had to be replaced by decent representations. Page #603 -------------------------------------------------------------------------- ________________ THE MESSAGE OF THE RELIGION OF AHIMSA Prof. A. CHAKRAVARTI, M.A., I.E.S., (Retd.) Of all the Indian Darsanas, Jainism is the only one which has the principle of Ahimsa as its central doctrine. The other Darsanas also speak of Ahimsa whenever convenient but they never offer such loyalty to the principle of Ahimsa as is found in Jainism. What is the message of Ahimsa to the modern world ? Before answering this question we have to remember the important aspects of modern thought. The most dominant factor of modern thought is Science. It is clear nowadays that no idea which does not satisfy the bar of scientific reason has any chance of being accepted by modern thinkers. Religious ideas mainly based upon irrational traditions and superstitions will all be brushed aside as of no great importance. In this respect Jainism is on a safer ground. Jaina thinkers from the very beginning emphasise the importance of reason in all matters connected with religion. In fact, they prescribe as the first and most important condition of religious development, complete freedom from popular superstition. Samyak Darsana or Right Faith according to Jaina thinkers requires freedom from three types of superstitious beliefs or three moodahs. These are described as Loka Moodah, Deva Moodah and Pasandi Moodah,popular superstition, superstition about popular deities, and faith in false ascetics. These three types of superstitious beliefs must be first got rid of by a person before he starts on his spiritual path. Unless he discards various superstitious beliefs he cannot begin his spiritual development freely unhampered. Belief that bathing in a particular river will wash off one's sins, going round a particular tree will promote one's virtue, or climbing up a particular hill will produce spiritual development are all avoidable impediments on the way of true belief in the nature of Reality. Whenever there is an epidemic in the society, people try to appease the deities by offering animal sacrifice. Such an attempt to propitiate certain deities is based upon the false belief that these deities are the real cause of the epidemic disease, such as Cholera, or Smallpox. Such practices are not only useless and ineffective but prevent men from discovering the true cause of such disease and preparing suitable and effective remedies. Hence this second type of false belief is extremely ruinous to society, if not completely eradicated. The third type of false belief is Page #604 -------------------------------------------------------------------------- ________________ CHAKRAVARTI: MESSAGE OF AHIMSA based upon superstitious faith in all sorts of Samnyasins. Very often undesirable crooks put on kasaya, the robe of a samnyasiand trade upon the simplicity of unthinking people. These false ascetics very often mislead the people as to true form of religion. They cheat the people to secure their own benefits. Getting rid of all kinds of superstitious belief, a person gets firmly established on the foundation of Samyak Darsana, Right Faith. Getting firmly established in Right Faith or Samyak Darsana is the first step firmly established in Right Faith or Samyak Darsana is the first step in spiritual development. But that alone is not enough. Right Faith no doubt places a person on the correct path. But that alone cannot lead to complete spiritual development. This right faith must lead to Right Knowledge or Samyak jnana. Equipped with correct faith one must try to secure correct knowledge of things in reality. Unless one acquires an accurate knowledge of things and persons, unless one understands the true nature of oneself one cannot achieve anything. Therefore, an accurate knowledge of the nature of Reality is a necessary condition to spiritual development. These two alone, right faith and right knowledge, would not be sufficient. Acquisition of correct knowledge must lead to correct action. What is the use of correct knowledge if it is not going to guide you in action? Hence correct action in the light of correct knowledge is a necessary condition for complete spiritual development. Hence Jainism maintains that all these three aspects must be present in a person if he is to reach his spiritual goal. This truth is expressed by the Jaina Thinkers in the following statement : samyak darzanazAnacAritrANi mokssmaargH| "Right Faith, Right Knowledge and Right Conduct together constitute the path of Salvation." In this respect Jainism differs from other Darsanas, some of which emphasise only faith, some emphasise knowledge and some emphasise conduct. Faith or Bhakti alone is considered enough to lead to salvation. Knowledge alone is supposed to be sufficient to achieve salvation. Conduct or activity alone is considered to be enough to secure salvation. Such one-sided religious beliefs are dismissed by the Jaina Thinkers. They maintain that all the three must be present together to achieve the purpose. Very often the following analogy is quoted. Salvation implies escape from Samsara which is associated with birth, ald age and death. Every person aims to reach a place which is Page #605 -------------------------------------------------------------------------- ________________ 38 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME free from birth and death. Such a desire is similar to the desire of a sick man to cure himself and attain normal health. Such a desire to be effective, the sick man must have implicit faith in his doctor, whom he consults. Next he must have a clear knowledge of the medicine prescribed by the doctor and thirdly he must take the medicine according to the instructions given by the doctor. Faith in the doctor, knowledge of the medicine, and taking the medicine as prescribed, all these three are necessary to eradicate the sickness and to secure normal health. Similar is the acquisition of spiritual health, which could be secured only by the co-operation of the three items of Right Faith, Right Knowledge and Right Conduct. What is the conception of God in Jaina Religion? What is the nature of God worshipped by the Jainas? Jaina Darsana, just as Sankhya Darsana and Mimamsa Darsana, does not believe in the doctrine of creation or a Creator, or an isvara, and yet believes in a Divine Being for whom the Jainas build temples and conduct religious worships. What is the nature of their God whom they worship? He is worshipped because he is the Revealer of the path to salvation. One who reveals the path to salvation and leads man along that path towards the ultimate goal must certainly be adored. What is the qualification of such a Leader and Revealer of the path to salvation ? He must first of all be pure and free from all spiritual defects. How does he acquire such freedom from spiritual defects ? Such freedom he acquires by completely eradicating and destroying all such root causes by adopting a strenuous path of spiritual discipline or yoga. He is able to destroy all infirmities associated with the pure spiritual self. After destruction of all karmas by yogic dhyana and severe tapas he acquires, Omniscience. He becomes the Lord and the Revealer of Dharma. Being a sarvajna, an all-knowing Supreme Being, he qualifies himself to be the leader of Humanity. Directing man towards the goal of perfertion, attaining omniscience and spiritual perfection for himself, he does not go self-satisfied. Since he is equipped with the supreme principle of Ahimsa, Universal Love, and unstinted reverence to life in general, the Lord, the Revealer of Truth, goes about the world preaching to people the spiritual truth that he achieved for himself. Such a divine person is interested in the welfare of all men irrespective of caste or race. Every person is entitled to learn truth. Therefore the Jaina leaders of Thought Page #606 -------------------------------------------------------------------------- ________________ CHAKRAVARTI: MESSAGE OF AHIMSA permitted all people irrespective of social distinctions to approach them for the acquisition of spiritual knowledge. Such a great leader of thought perfectly pure in himself, endowed with infinite knowledge and unbounded sympathy and love for all living beings is worshipped as the saviour of mankind. His spiritual purity is so sublime and grand that in his presence there is no evil or hatred. A tiger and a lamb move about in his presence without fear or ferocity. Such a divine person is worshipped by the Jainas as their God. He who is the leader on the path of salvation, he who is completely free from all karmas, and he who is all-knowing, such a person is worshipped by all. The rules of conduct prescribed for the Jainas are all based upon the fundamenta! principle of Ahimsa or Universal Love. These are five in number. Ahimsa, Satya, Asteya, Brahmacarya and Aparigraha. Universal Love, Truth, Non-stealing, Sexual Purity, and Renunciation of all possessions. These five principles are prescribed for both the Ascetics as well as Laymen, the householders. In the case of the ascetics these five are called Mahavratas, the five great vows which are to be observed absolutely without any limitation. In the case of the laymen or the householders these are prescribed with qualifications and limitations. The first and the most important is Ahimsa or Universal Love. This positive principle implies expression of reverence for Life without any limitation. All living beings deserve love and sympathy from man. Some people confine these to human beings alone. But in Jainism there is no such limitation. No life should be injured and a living being in suffering must obtain relief and safety from man. The present day practice among the Jainas is marked by a sincere endeavour to avoid harm to all living beings including insects. But the importance of man as such is almost forgotten by the modern Jainas. They have not realised the exact significance of Dharma Prabhavana, propounding the dharma in which the Tirthankaras engaged themselves after obtaining Kevala jnana or Omniscience. In preaching Dharma they did not confine themselves to a selected few. There were no chosen people for the Tirthankaras. All persons whether they were Suras or Asuras had equal opportunities of knowing the truth. Not only the Aryans but also the Raksasas had the privilege of knowing Ahimsa Dharma. It is clear that their object was to create a casteless society and also a classless society. The object of the founders of Jaina Dharma was to avoid as far as possible the economic distinction between the rich and the poor and the social distinction between the high and the 39 Page #607 -------------------------------------------------------------------------- ________________ 40 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME low. These ideals have to be achieved by following the fifth vow prescribed for mankind, the vow of Aparigraha. The Jaina Ascetic according to this principle will not own any property as his own. Himself without any possession as his own, the ascetic depends upon the layman. or the householder for his sustenance. Sustained by the society, the ascetic devotes his time and energy for promoting the cultural development of society as a whole. The layman or the householder is the main stay of social organisation. He maintains the economic stability of society. It is incumbent on him to see that wealth does not accumulate in a few hands. He must prevent poverty and misery in concentrated form. In order to secure such an economic harmony he is expected to follow the main economic principle based upon the moral idea of setting apart a small portion of his wealth for himself and devoting the rest of his possessions for the benefit of the society at large. Such a principle when strictly followed as a moral ideal will successfully avoid accumulation of wealth on the one hand and concentration of poverty on the other, and will promote a healthy social organisation based upon the principle of welfare of all human beings and the whole society. Such an ideal when sufficiently promoted and practised by all individuals will naturally. lead to a social development, and there will be no possibility of a clash between Capitalism and Communism. In such a society there will be no clash between groups of people. Such a society will create a condition of Universal Peace and general happiness. Page #608 -------------------------------------------------------------------------- ________________ AdIzvaraprabhunI mukhamudrAH dhAtupratimA : akoTA saMgraha (gupta samaya ) Head of a bronze statue of Adisvara: Akota hoard (Gupta Period) DodarA myujhiyamanAsInyatha] tisavIra DaoN. umAkAnta pe. zAha Page #609 -------------------------------------------------------------------------- ________________ cAmaradhAriNI: dhAtu-pratimA, akoTA (ATamI sadI AsapAsa) Female chauri-bearer bronze. Akota hoardc. 8th Century moTaga myujhiyamanA maajnythii| Page #610 -------------------------------------------------------------------------- ________________ SOME ASPECTS OF JAINA MONASTIC JURISPRUDENCE Dr. S. B. DEO, M.A., Ph.D. Jaina monachism has a long career full of periods of progress as well as of days of adversity. Right from the days of Parsvanatha to date it has developed and maintained its hold on a considerable mass of people, unlike Buddhist monachism which was wiped out from the land of its birth. The development of any monachism depends principally on two factors, viz., the forces of its own internal development and the external forces of society trying to influence the monastic practices. The former includes philosophical dissension or slight deviation in the rules of monastic practices, each party justifying its own stand, or the impact of the zeal of a strong church-leader impelled by the idea of organising and stabilising the church. The social forces affecting monastic practices consist of royal interference, peculiar circumstances, orthodox social structure or a powerful laity. It is to the credit of Jaina monachism that inspite of its tussle with both these factors it has maintained its orthodoxy in monastic practices and formulated the rules of its monastic jurisprudence retaining the orthodox core through centuries of its survival in India. In dealing with the rules of Jaina monastic jurisprudence, however, two things may be borne in mind. First is that the entire Jaina canonical literature is said to have undergone series of redactions before it was finally reduced to a systematic grouping at the council of Valabhi. Moreover, there are differences about this version of the canon between the Digambaras and the Svetambaras. This aspect handicaps a systematic study of the development of monastic jurisprudence from a historical point of view. Another thing is that in only a few cases we get circumstantial details that led to the formulation of rules of Jaina monastic jurisprudence. For instance, the Cheda Sutras simply present a list of rules of monastic behaviour and punishments for their violation without giving us any other details. Of course, the commentaries do come to our help, but the actual texts dealing with monastic jurisprudence of the Jainas fail, in many cases, to provide us with the background that conspired to the formulation of a particular rule. The Buddhist texts, like Page #611 -------------------------------------------------------------------------- ________________ 42 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME Mahavagga and others, do give us details regarding the formulation of the rules of Buddhist monastic jurisprudence. Inspite of these limitations, however, rules of Jaina monastic jurisprudence show a steady growth impelled by both internal and external influences. These influences increased as Jaina monks, giving up their isclation, came more in contact with the society at large. The Angas which are considered to be the oldest stratum of Jaina canonical literature, consist of some texts viz., Acaranga, Sutrakstanga etc., which depict Jaina monachism more as a philosophical and ethical system rather than as an organised and stabilised church, controlled by a church hierarchy. It was but natural in initial stages to concentrate more on ethical basis-as the Jaina church even now does--with a view not only to attract new recruits, but also to emphasise the purity of monastic behaviour in contrast with other prevailing systems. The Angas, therefore, do not give many details about Jaina monastic jurisproduce as are found in the Cheda Sutras and the Niryuktis. What, then, is the picture that we get in the Angas? The Angas do mention various officers in the Jaina church hierarchy, such as seha, samanera, thera, uvajjhaya, ayariyauvajjhaya, pavatti, ayariya and gani. Though the Thananga gives a list of ten different types of Thera, the qualifications of an ayariya, the five privileges of an ayariyauvajjhaya, various types of ayariya,* and the ganavacchedaka, nowhere do we get detaiis regarding their church-duties and the legal position they held in church disputes. No doubt the qualifications of a ganin, acarya and a ganadhara are found in these texts, but these qualifications are more of a general ethical nature rather than of a person equipped with the power of wielding his authority over his subordinates. As said above, in the initial stages of Jaina monachism, more emphasis was laid on ethical stardards which were taken to be the primary qualifications of an officer of church hierarchy. Regarding the persons disqualified to enter the monastic order, it is to be noted that the Thanangas gives but three such persons while the commentary adds seventeen more to the list. Along with this, we do get references to various church units such as a gana, kula and sambhoga. It is stated that ayariyauvajjhaya could leave his gana under five reasons, to wite: if he was unable to main Page #612 -------------------------------------------------------------------------- ________________ DEO: JAINA MONASTIC JURISPRUDENCE tain moral discipline of the group, if he could not wield control over the members of the gana, if he was unable to recollect and preach sacred lore in a proper manner and at the proper time, if he was attached to a nun, and lastly if he was unable to pull on due to his friends or relatives leaving the gana. In this case also it is to be noted that inspite of these rules, the Anga texts do not give the actual process of the dismissal of an officer of the church. Moreover, the texts of the Angas as also of the Mulasutras are not very much informative regarding the relation of these church units. Within this framework of church units and church officers, the monks led their religious life. But sometimes they did commit transgressions. The Bhagavati7 says that the monks committed transgressions either out of pride, or carelessness, or under influence of bodily pains (aure), or under calamities, or in a place which had a mixed group of heretics and other (sankinna), or due to unexpected circumstances (sahasakkara) or out of fear, or hatred. Any transgression done out of any of the above reasons had to be confessed and a suitable prayascitta had to be taken for it. The Bhagavatisutras and Thananga', out of the Anga group of texts, refer to the ten prayascittas. They are, alocana (confession), pratikramana (condemnation of the transgression), tadubhaya (confession and condemnation), viveka (giving up of transgressions), vyutsarga (making kayotsarga), tapas (undergoing fasts), cheda (cutting of the paryaya or the seniority), mula (re-consecration), anavasthapya (temporary expulsion) and parancita (expulsion from the Order). It is to be noted that inspite of these various prayascittas, the texts of the Angas fail to give concrete examples of the actual execution or test cases of these rules of monastic jurisprudence. Moreover, whatever details are found regarding the prayascittas are to be found mostly in the commentaries. For instance, the confession of faults was to be done not in a way as to create sympathy in the mind of the teacher so that he might give less punishment (akampaitta). The monks were not allowed to go to another guru who was known for his liberality in giving less punishment (anumanaitta). Confessing only those faults which were seen by the teacher (jar dittham), confessing only the major faults (bayara) or only the minor ones (suhuma), confessing in a way as was not likely to let the acarya hear properly. (channa), doing so in a very Page #613 -------------------------------------------------------------------------- ________________ 44 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME loud voice (saddaulayar), confessing the same fault before different acaryas (bahujana), doing so before a person who was not well-versed (avvatta), and confessing a fault before the guru who has done the same fault himself (tassevi)-all these were deemed as faults of improper alocana.10 Besides this, some details regarding the ninth prayascitta are found.11 It (anavatthappa) was prescribed for committing the theft of coreligionists, or of heretics or for striking somebody with a slap. The last -parancita-was threefold : duttha, pamatta and annamannam karemane. The first was committed when a monk harassed or condemned the acarya or the ganadhara or the sacred canon, or had intimacy with the nuns, or murdered the king or had illicit relations with the queen. The second was committed by a monk who was extremely careless regarding rules of food and sleep (pancamanidrapramadavan), and the third was done when the monk indulged in homo-sexuality. Besides these, masturbation, sexual intercourse, taking a night-meal and accepting food from the host or from a king were deemed major faults. It may be noted that these explanations are based on the commentaries. The texts proper do not give such details. They only refer to the various punishments. The way of dealing with the transgressor who had again committed a fault while he was undergoing a punishment for a previous one, was called arovana. In this case, it seems, the punishment was increased either by a month (masiya arovana), or by thirty-five days (sapancarai masiya), or by forty days, or by two months, or by sixty-five days, or by three or four months. The maximum period was of six months. No details, however, regarding the faults under which this increase was made, or regarding the treatment given to the transgressor, are to be found.12 Another method of purifying the transgressor was called the 'parihara-visuddhi'. The commentators explain it as follows : 13 In a group of nine monks, four underwent the parihara, the other four waited upon them (anupariharika) and the ninth acted as the guru. The undergoing of parihara involved fasts of various magnitudes in different seasons for a total period of six months, and the whole group was purified in eighteen months. From the foregoing details one thing is clear and that is that even though the ten forms of prayascittas are named in the texts of the Angas, Page #614 -------------------------------------------------------------------------- ________________ DEO: JAINA MONASTIC JURISPRUDENCE no detailed explanation about the nature of the punishment, the mode of implementing it and the authority vested with the power of implementing it, is to be found. Only the commentaries, which are later than the text, come to our help. The picture changes and assumes a fullness when we come to the Cheda-sutras and the Niryuktis. In these texts we have details about the qualifications of various officers, the standing (paryaya) necessary for different posts, the list of faults for which different punishments are to be given, the method of implementing these and so on. In short, these texts present--as the following discussion will show--an organised Jaina church with a codified manual of rules of monastic jurisprudence. For instance, a monk of sixty years was called as jaithera, one wellversed in the Thananga and the Samavayanga was termed as suyathera, and he who had twenty years of monk-life was designated as pariyaya thera.14 Thus, considerations of age, learning and standing as a monk were at the basis of this classification. An upadhyaya was a person who had at least three years' standing in monkhood to his credit besides other academic and moral qualifications.15 The ayariyauvajjhaya was one who had five years' standing and the knowledge of the Cheda-sutras like Dasa, Kappa and Vavahara.16 Besides this, at the time of appointing an ayariyauvajjhaya, if no other proper person was available, then a person who was fit for that office but whose standing in monkhood was cut short (nivuddhavasa-pariyae) due to some transgression committed by him, was reinitiated the same day, and made the ayariyauvajjhaya. But he was to show good conduct and had to earn the confidence of other monks. Thus, conduct by the person as well as confidence in him by others were the chief items that were taken into consideration, and the principle of not imposing an officer unpopular to the rest of the members of the church was very wisely carried out. Similarly, various other rules regarding the misbehaviour and the suspension or dismissal of ayariyauvajjhaya are to be found for the first time in the Vavaharasutta.17 Thus, if he broke the vow of celibacy while holding office, then he was debarred from holding any post in the church hierarchy throughout his life. The same was the case if he became worldly while holding office, or turned out to be liar, deceitful, sinful or impure. If, however, he broke celibacy after leaving his office, then he was suspended for three years. Page #615 -------------------------------------------------------------------------- ________________ 46 ACARYA VIJAYAVALLABHASORI COMMEMORATION VOLUME Similar details are to be found regarding the Ganavacchedaka.18 This officer and the acarya required eight years standing, the knowledge of Thananga and Samavayanga and excellent moral conduct. Further, a distinction was made between acaryas some of whom either confirmed or initiated candidates. The offers in the church hierarchy were bound by explicit rules of seniority and succession. The term used to denote seniority was paryaya and it was based on the number of years spent in the order as a monk. In order to avoid conflict between age and seniority, certain rules had to be framed to avoid bad feeling between different members of the church. With a view, therefore, to put this into practice, the ayariyauvajjhaya waited for four or five days if during that period another monk older in age completed his studies. Then he first confirmed the elder and then the younger even though the latter had completed his studies earlier. Such superiors who deliberately confirmed the younger earlier than the older monk even though both had completed their studies, had to undergo the punishment of Cheda or Parihara.19 So also if two monks of different paryayas wandered together and if the monk with greater paryaya had no disciples while the other with less paryaya had, then the latter with his disciples had to remain under the control of the former who had greater paryaya to his credit.20 Inspite of these rules of seniority, the acarya was allowed to appoint his successor if the former was seriously ill, or had entered householdership again. But in order to have no occasion for favouritism by which there was a chance of unfit persons stepping into the office, the rest of the monks were given supreme powers to ask the newly appointed successor to quit office if they thought that he was unfit for the post. If he quitted the office, well and good; then he was not to undergo any punishment for that. But, if inspite of the request of the rest of the monks, he persisted to hold on, then that person had to undergo Cheda or Parihara 21 Thus the working of the church went on on purely democratic lines in those days. Besides this, changing the gana also was confined within the framework of certain rules. For instance, those who wanted re-entry or had come from another gana after committing moral faults, were first to undergo confession, condemnation of faults, had to determine not to repeat' these faults again, undergo a prayascitta for it, and then be the member of the old gana or a new one.22 Page #616 -------------------------------------------------------------------------- ________________ DEO: JAINA MONASTIC JURISPRUDENCE 47 The person who was punished with either the anavatthappa or paranciya could be consecrated again at the express desire of the gana (ganassa pattiyam siya), irrespective of the fact whether that punished person had followed the life of a householder or otherwise after his dismissal. Thus a vote of confidence in him by the rest of the members of the gana was taken as a sufficient qualification of that person for his claim to re-enter his old group. Along with this power of re-admitting a person to the gana, the right of driving out (nijjuhana) a person from the gana was also exercised by the members of a gana.23 As noted elsewhere, the same list of ten prayascittas is to be found even in the Cheda-sutras. But the elaboration of the vavahara (procedure towards a transgressor) is to be found in these Cheda-sutras where concrete cases are cited and different prayascittas are prescribed for them. Especially, the last four, viz., cheda, mula, anavatthappa and paranciya come to prominence. Cheda has been explained by Schubring as "the loss of a part of the monk's ecclesiastical rank among his brethren, which dates from his second reception, the definitive consecration to the vow" This cut in the paryaya differed with the rank of the person in authority. For instance, the minimum cut in the case of a monk was of five days while for an acarya it was fifteen days. Complete cheda led to mula. In the mula, the monk lost all his period of monkhood right since his entering the order, and he had to begin anew his career as a monk. It should be noted that the Cheda-sutras seldom refer to mula, while the Jitakalpa does not give much details about it. Anavatthappa was that in which the monk's entire paryaya was wiped out. In this case, before the monk was re-initiated, a period was given to him in which he had to make sincere efforts for qualifying himself for re-entry to monkhood. If he failed to do so, then he was not allowed to enter monkhood again. This "temporary excommunication" (anavatthappa) was inflicted on such monks who stole something belonging to their co-religionists, or belonging to persons of other sects, or those who struck others with a fist.20 Paranciya was the final and the greatest punishment. It denoted the expulsion of the monk from the order and thus putting an end to his Page #617 -------------------------------------------------------------------------- ________________ 48 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME life as a monk. Those who were of a criminal nature (duttha), indifferent to rules of behaviour (pamatta), and sodomites were punished with paranciya.27 In this matter, three terms may be distinguished from one another, viz., paranciya, samukkasana and nijjuhana. The first denoted the driving out of a person from the order of monks, the second implied the expulsion of a person holding office if he lost the confidence of his followers, and the third term represented the omission of a person from a particular gana or group of monks. Another term often found in the Cheda-sutras is "parihara". It was twofold: ugghaiya and anugghaiya. These are explained by Schubring as follows: "The expressions ugghaiya and anugghaiya .... denote conditional sentences passed on persons for transgressions. They represent the intervention of a period (udghata), in which the punishment is softened or made mild between the different periods of expiation, perhaps also the pronouncement of the sentence and its carrying out". 28 The monk who was undergoing the parihara was completely isolated from the rest of the monks. No common begging of alms or taking food together with other monks was allowed. One who did so had himself to undergo parihara for a month.29 Due consideration, however, was shown to the transgressor undergoing parihara if he fell ill.30 It is to be noted that at every time, the accused was given the opportunity to explain his own position. Therefore, it was laid down that the church officers should put more faith in him who confessed the fault of his own accord rather than in some others who reported the fault to the elders. For it was said that the procedure of dealing with the transgressor was based fundamentally on truth (saccapainna vavahara).31 These rules were guiding the communal life of not only an ordinary monk as a member of an ascetic community, but more so the life of officers like an upadhyaya or an acarya. For instance, deliberate postponement of confirmation of a novice, the violation of morals when holding office, refusing to leave office when others justifiably demand for it, changing the nature of a fault and giving less punishment for it-all these were liable for punishment.32 Thus the Cheda-sutras and the Niryuktis supply us with more details about the rules of Jaina monastic jurisprudence and their actual applica Page #618 -------------------------------------------------------------------------- ________________ DEO: JAINA MONASTIC JURISPRUDENCES tion. These groups of canonical texts give us the impression that the Jaina church was organising itself on a planned basis. The post-canonical texts present a still wider horizon, a still more consciousness for public opinion in the form of the laity and an admirable adjustment to circumstances. Formerly, generally children below eight years of age were not allowed entry to the church. But the Nischa-cunni expressly states that six types of children could be ordained, viz., if all the members of a family wanted to join the order, if all the relatives of a monk were dead and only a child was left over, an orphaned child, an orphaned issue of a sejjayari, the issue of a raped nun, and if there were chances of benefitting the kula, gana or the samgha through state officers, then also a child could be initiated.33 Eunuchs were not normally allowed entry to the church. But if he was dear to the king, or able to look after the welfare of the gaccha in cases of royal disfavour, or if such a one was an able physician who could look after the ill, then he was initiated. But even then by hook or crook he was to be driven out of the gaccha.34 It seems, therefore, that the church tried to please the ruling power and avoided, as far as possible, enmity with the king. On the contrary, it did not lose any opportunity of getting benefit out of it for the spread of the Order. It is to be noted that, besides the moral and academic qualifications of various church officers, some other necessary qualifications were expected of them. For instance, an acarya was to be a person, according to Brhatkalpa-bhasya, who had knowledge of regional etiquettes. He was expected to have toured through various regions at least for twelve years.35 The other officers seem to have remained the same, though there seems to have been a slight degradation in the academic qualifications in later period. For the Brhatkalpa-bhasya speaks of "half-instructed goblins" hurrying up to pose like an acarya.36 This might have been the case probably due to the rise of several gacchas which were headed by acaryas. These gacchas were also bound by certain rules. The acarya looked to the upkeep of the morale of the members of the gaccha. If, inspite Page #619 -------------------------------------------------------------------------- ________________ 50 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME of repeated warnings, the disciples indulged in bad ways then they were driven out. If, however, they begged pardon, they were re-admitted after having undergone the punishment of masa-laghu. If the dissenters were in a majority, and they refused to fall out, the minority-group left the place without the knowledge of the majority group.$7 The post-canonical texts, besides describing the principal ten prayascittas, bring to prominence an elaborate system of fasts (as punishment) like the caturlaghu, masalaghu, masaguru (which were further distinguished as kalalaghu, kalaguru, tapolaghu and tapoguru etc.), and the pancaraindiya which the transgressor had to undergo for purification. The Curni to the Brhatkalpa-bhasya (v. 359), according to Schubring, explains vavahara (the procedure of treating the transgressor), as expiatory fasts of varied durations which were divided into nine categories like the following: Name of punishment Guruo Gurugatarao Aha-guruo Lahuo Lahutarao Aha-lahuo Lahusao Lahusatarao Aha-lahusao Duration 1 month 4 months 6 months 30 days 25 days 20 days 15 days 10 days 5 days This system of expiatory fasts was further elaborated by complex distinctions as follows: A monk was not expected to accept any raw fruit, but if he accepted it: in a settlement (nivesana), then he had to face catvaro laghavah; in a pataka, then catvaro guravah; in a row of houses,....sadlaghavah; in a village,....sadguravah; at the gates of a village, .... cheda ; outside the village,... mula; at the boundary of the village, .... paraficika. Nature of the fast Atthamena Dasamena Duvalasamena Chatthena Cautthena Ayambilena Ega-tthanena Purimaddhena Nivviena Page #620 -------------------------------------------------------------------------- ________________ DEO: JAINA MONASTIC JURISPRUDENCE 52 Not only that but these punishments increased the more, the higher the position the person held in the church hierarchy. For instance, Normally, monks were not allowed to stay in a place full of seeds. But if they stayed there then the following prayascittas were prescribed : 39 Designation Prayascitta Nature Acarya Laghuko masa Tapasa kalena ca laghukah Upadhyaya Tapasa gurukah Vrsabha Kalena Bhiksu Tapasa kalena ca laghukah The details regarding other types of prayascittas were more or less the same with the difierence that the last three or four prayascittas are further elaborated. For instance, Cheda was prescribed for the following offences : 40 (a) getting proud of one's penance, (b) being unable to carry out penances, (c) having no faith in penance, (d) losing control over oneself even after penance, (e) indulging in sexual intercourse and (f) frequently breaking the uttaragunas. Mula was prescribed for the following offences : 41 (a) breaking any of the five great vows, (b) constantly breaking the mula and uttargunas, (c) accepting householdership or heretical faith out of pride, and (d) causing impregnation or abortion. Anavasthapya items remained the same, but the monk who was punished with this sentence had to undergo various fasts upto the fourth or the sixth meal. He had to undergo this mode of life for the maximum period of twelve years. Moreover, he had to bow down to all, had to live in one corner of the monastery and no verbal contact was allowed to him with other monks. The BIhatkalpa-bhasyat2 gives details about parancika which are the same as those given in the Thananga. Both the Jitakalpa-bhasya43 and the Bshatkalpa-bhasya44 give more details about the implementation of parancika. For instance, the monk who was accused of asatana parancika stood out of the gaccha for a minimum period of six months and a maximum period of a year. On the other hand, he who had to face the pratisevana parancika had to go out for a minimum period of one year and a maximum period of twelve years. Page #621 -------------------------------------------------------------------------- ________________ 52 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME It may be noted that only the acarya could pronounce the punishment of parancika against a monk. The defaulter had to lead a secluded life for twelve years. If, however, he fell ill, then either the acarya or the upadhyaya had to wait upon him. Under certain cases, the punishment of the monk punished with parancika, was commuted. If such a monk was successful in pleasing the king who on that account stopped giving trouble to the monks, then at the request of the king, the Samgha could even go to the length of setting the defaulter free from the blot by cancelling the rest of the punishment. The most important thing to be noted is that the Jitakalpa and its Bhasya seem to refer to the fact that anavasthapya and parancika went out of use after Bhadrabahu, the caturdasapurvadharin. This can be corroborated by the fact that these texts mostly refer to fasts of various magnitudes as punishments for transgressions of different types committed by the monk, and the Bshatkalpa-bhasya often refers to them. In cases of transgressions regarding improper company,45 using improper roads,46 seeking improper residence, selecting improper clothing, 47 wearing them improperly,48 improperly coating the bowl,49 and in several other matters we find that these smaller expiatory fasts were mostly prescribed. One instance50 will suffice here. Normally a monk was not to eat raw fruit. But if he took with permission the fruit belonging to a heretic then he had to undergo caturlaghavah, and if belonging to the Bhogika....... Caturguru if belonging to the Grama....... Sadlaghu if belonging to the Vanik........ Sadguru if belonging to the Gosthi. Cheda if belonging to the householder.... Mula if belonging to the police.... Anavasthapya if belonging to the king........ Parancika One more aspect of these later texts should be noted and that is that they give abundant exceptions to the general rule in cases of peculiar circumstances-either social, political or climatic. Due to these, the monks had to adjust their behaviour without transgressing the core of monastic life. It is quite likely, therefore, that due to that such a system of expiatory fasts for transgressions came in vogue. On this basis, rules of Jaina monastic jurisprudence took a new look, and they were made more accommodative. Page #622 -------------------------------------------------------------------------- ________________ DEO: JAINA MONASTIC JURISPRUDENCE Coming to the rules of jurisprudence as applicable to Jaina nuns, one finds that the nuns were always taken to be subordinate to the monks. It is laid down that "a monk of three years' standing may become the upadhyaya of a nun of thirty years' standing; and a monk of five years' standing can become the upadhyaya of a nun of sixty years' standing". 51 This reminds one of a similar rule from the Buddhist text Cullavagga (X, 1,4,) where it is stated that a nun even of a hundred years' standing should bow down to a monk who has quite recently been initiated. This explains the utterly subordinate position of the nuns of both these sects in their church organisation. The Vavahara-sutta52 again lays down that "the acarya, upadhyaya and the pravartini--these three are the protectors of the nuns". The rules of jurisprudence as applied in the case of nuns were not radically different from those of the monks, hence they need not be repeated here again. One thing, however, may be noted, and that is regarding parihara--i.e. keeping the transgressor separate from the group. According to the Vavahara-sutta (5, 11-12), the nuns underwent this punishment while the Brhatkalpa-bhasya (V, p. 1561) prohibited the nuns from undergoing it. A survey of these rules of Jaina monastic jurisprudence, however disconnected it may appear, brings one or two aspects to prominence. The first is that, unlike the Buddhist texts, the Jaina texts fail to give exhaustive details regarding the circumstances that led to the formulation of rules. Secondly, the list of the principal ten prayascittas is the same in both the canonical and non-canonical or later texts. But the Cheda-sutras and later texts show attempts of codification of rules of monastic jurisprudence and possibly organisation of church. For details, however, we have to depend mostly on commentaries. Even in these, details regarding the process of appointing church officers, the method of trying a monk before an assembly of monks, etc. are not to be found exhaustively. Thirdly, later texts lay more emphasis on expiatory fasts. Possibly the major prayascittas were rarely used. Fourthly, the position of nuns always remained subordinate to monks. And lastly, whatever rules of Jaina monastic jurisprudence are to be found were formulated solely with a view to retain the core of orthodoxy and purity of monastic life undisturbed. This orthodoxy and purity are still the coveted merits of Jaina monachism. Page #623 -------------------------------------------------------------------------- ________________ 54 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME REFERENCES 11. Ib; 1. p. 516a. 2. Bhag. p. 382a; Than. p. 142b. 3. Ibid., p. 329ab. 4. Ibid., pp. 239b, 240a. 5. p. 164b. 6. Than. p. 331b. 7. p. 919ab; Than. p. 484a. 8. p 920b. 9. p. 484a; 355b. 10. Than. p. 484a. Ibid., pp. 162b-164b. 12. Smv. p. 47b; Than pp. 199a ff. 13. Bhag. comm. pp. 351-52; Than. comm. pp. 168ab. 14. Vav. 10, 14. 15. Ibid., 3, 3-4. 16. Schubring, Die Lehra der Jainas, article 141. 17. 3, 9-25. 18. Vav. 3, 7. 19. Ibid., 4, 15. 20. lbid., 4, 24. 21. Ibid., 4, 13-14. 22. Ibid., 6, 10-11. 23. Ibid., 2, 6-17. For exhaustive details, see the author's thesis "The History of Jaina Monachism from Inscriptions and Literature". 25. I.A., 39, p. 262, f.n. 25. 26. Brh. Kalp. 4, 3; Jitakalpa 87-89. 27. Brh. Kalp. 4, 2. 28. Introduction to German edition of Vavahara and Nisiha Sutta. 29. Nis. 4, 112. 30. Vav. 2, 6. 31. Ibid., 2, 24-25. 32. Nis. 16, 16-24. 33. Nis. Cun. 11, pp. 717ff. 34. Bsh. Kalp, bha. Vol. V, 5172-89. 35. Vol. III, 3005ff. 36. Vol. I, 373-75. 37. Brh. Kalp. bha. II, 1272-73. 38. 1.A., 39, p. 267, f.n.45. 39. Brh. Kalp. bha. IV, 3304. 40. Jit. bha. 2280-87; Vim. 16, 13. 41. Jit. bha. 2288-2300; Vim. 16, 14. 42. Vol. V, 4971-84; Jit. bha. 2463ff. 43. 2578ff. 44. Vol. V, 5032ff. 45. Byh. Kalp. bha. Vol. II, 886-888. 46. Ibid. 47. Ibid., Vol. I, 607-31. 48. Ibid., 758. 49. Ibid., 471-529. 50. Ibid., Vol. II, 906. 51. Vav. 7, 15-16. 52. 3, 12. Page #624 -------------------------------------------------------------------------- ________________ MATERIALS USED FOR JAINA INSCRIPTIONS Prof. D. B. DISKALKAR, M.A. The materials on which Jaina inscriptions are engraved are of two kinds only-store and metal. The Jainas do not seem to have favoured clay as a suitable material for the purpose as the Buddhists and sometimes the Brahmanical Hindus had done. Rocks and Rock temples : A few Jaina inscriptions incised on rocks and on walls of rock-cut temples have been found in some places in India. If the Ajivika sect founded by Gosala was of the Jainas, the earliest Jaina inscriptions incised on rock temple walls can be said to be those in the Barabar and Nagarjuni caves in the Gaya district which record the dedication of the caves to the monks of the Ajivika sect by the Maurya emperors, Asoka and his grandson Dasaratha. These inscriptions are dated in the middle and in the last quarter of the third century B.C., respectively. But if the Ajivikas were different from the Jainas, the earliest Jaina inscriptions are those engraved on the walls of the Udayagiri, Khandagiri, and Nilgiri hill caves in Orissa, at a distance of six miles to the south-west of Bhuvaneshvar. Out of the fourteen inscriptions there which are of the time of the Kalinga king Kharavela and belong to the second or first century B.C., the long inscription in the Hathigumpha cave in Udayagiri is the most important. It gives a detailed biography of the Jaina king. The Pabhosa (in Bundelkhand) cave inscription of about the same time seems to be Jaina (E. I. II. 243). Other important Jaina inscriptions in rock temples of later dates are found at the following places-Udayagiri near Bhilsa in Madhya Bharat where a Jaina inscription of G. S. 106 (425 A.D.) is found which records that an image of Parsvanatha was set up by Acarya Gosarman, at Badami and Ellora. The rock temple at Sittanavasal near Madras, excavated in the seventh century A.D. by the Pallava King Mahendravarman when he was a follower of Jainism, has beautiful frescoes. Two important rock inscriptions of the Jainas of the tenth century are found at Panch Pandavamalai, Vallimalai and Tirumalai in N. Arcot district, where there were flourishing Jaina settlements (A.R.S.E.I. 88990, p. 140, 1890 p. 10 and E.1.4.136). The former is in the Tamil script and Tamil language and the latter is in the Grantha script and Kannad language. Page #625 -------------------------------------------------------------------------- ________________ 56 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME a . Stupas : The Jainas are not really builders of stupas like the Buddhists, but from the vast remains of a Jaina stupa found at Kankali Tila in Mathura which are indistinguishable from those of the Buddhist stupas, it seems that in the early period the Jainas also erected stupas surrounded by stone railings with reliefs of various kinds on which inscriptions were engraved. One of the beautiful Jaina Ayagapatas found in the ruins gives a picture of a Jaina stupa. The ruins of the Jaina stupa at Mathura have given us a number of donatory inscriptions exactly like the Buddhist inscriptions. These can be assigned to the first or second century A.D. Since no Jaina stupa of the kind of a later date is found anywhere in India, it seems that the Jainas had given up the practice of erecting stupas and had adopted that of building sikhara temples. Temples: The Jaina temples were dedicated to the Tirthankaras or other minor deities of Jaina mythology. Except for a few iconographical and sculptural details, the Jaina temples do not differ from the Bhahmanical temples. The sacred places of the Jainas are always crowded with temples and the temples with Jaina gods and goddesses which generally bear inscriptions. If the temple is very important as at Sravana Belgola it is always visited by pilgrims who leave behind records of their visits and donations. The constant repairs and additions to the old temple made sometimes by hereditary masons give opportunities for setting up inscriptions. Stone images : The largest number of Jaina inscriptions are found inscribed on the pedestals of stone images of the Tirthankaras and minor Jaina deities set up from time to time in the Jaina temples. Idol worship being very popular with the Jainas, innumerable Jaina images made of stone and of different sizes, from colossal to miniature, have been found all over India even from Sindh (at Varavan) where at one time Jainism flourished. The origin of the Jaina image is uncertain though from the mention of a Jaina image in the Hathigumpha inscription of Kharavela of Kalinga of the first or second century B.C. as having been carried away as a war trophy by a Nanda king presupposes the existence of Jaina idol worship in the Nanda period, i.e. in the fourth century B.C. If the tradition, that images of Mahavira under the name of Jivitasvami began to be worshipped even in his lifetime, is believed, idol worship can be said to have begun with the Jainas from the sixth century B.C. But Jaina images begin to appear only from the first century A.D. at Mathura and they became very popular only from the tenth century onwards as few Page #626 -------------------------------------------------------------------------- ________________ DISKALKAR: MATERIALS USED FOR JAINA INSCRIPTIONS 57 Jaina images dated in the intervening period of 800 years have been found. Naturally Jaina inscriptions of the intervening period are comparatively rare. The inscriptions which accompany the images are often useful for their identification and dating, though the lanchanas carved on the pedestals in the centre and the symbols and designs auspicious to Jainas such as svastika, vajra, sankha, bulls, elephant, goose, antelope, etc., are more helpful. The images of the Bodhisattvas and Tirthankaras found in Mathura are very similar. In that case the inscription on the pedestal is very helpful in identifying the image. In course of time Jaina iconography developed considerably ard a number of minor deities began to be worshipped. Images of some of these are accompanied by a miniature figure of a seated Tirthankara carved over head. Setting up of an image being considered very meritorious by the Jainas the images were naturally inscribed recording the name of the donor, date and other details. What a large number of Jaina inscriptions must have existed can be imagined from this! Jaina images are generally made of black stone but sometimes of white marble also. They are very beautifully carved and sometimes very finely glossed. But they are of a stereotyped form devoid of anatomical details. They are standing erect or sitting with folded hands They are perfectly naked among the Digambara Jainas. The question of nudity, however, does not arise if the statues are in a seated posture. Jaina statues of gigantic size are sometimes carved out of rocks in rock temples on hills in many parts of India. Some of them bear inscriptions but being exposed to the inclemencies of weather they have now become almost illegible. Many nude standing images of Tirthankaras, the largest of them being of Adinatha and measuring 54' in height are carved on all sides of the Gwalior fort rocks. Some of them bear dated inscriptions which show that they were carved between 1440-1472 A.D. during the reigns of the Tomara kings, Dungarsimha and Kirtisimha. Inscribed statues of Jaina saints and teachers and of rulers and sresthis, who were great followers and patrons of Jainism are also found. Among the inscribed statues of Jaina saints may be mentioned the extraordinary colossal statue of Bahubali or Gomatesvara in Mysore state-fifty-seven feet in height and cut from a single rock. It contains short inscriptions in Kannad, Tamil and Marathi of the eleventh century A.D. Many images of Jaina saints are set upon mount Abu. Among the images of teachers may be mentioned an image of Devasena, pupil of Bhavanandin, at Vallimalai (A.R.S.I E. 1895, pr. 10) and among the in Page #627 -------------------------------------------------------------------------- ________________ 58 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME scribed statues of rulers may be mentioned the statue of the Cadasama ruler Mahipaladeva on the Satrunjaya Hill dated V. S. 1371 (Inscriptions of Kathiawad No. 247). Pillars: Stone pillars set up in Jaina temples are another popular material on which Jaina inscriptions are found. On the four sides of the square base of the pillar are engraved or set up in niches, technically called Kastha-panjara, the statues of Tirthankaras. Sculptures of this kind are called Sarvatobhadra pratima or Caturmukha and are found almost in every Jaina temple. The most beautiful and finely inscribed sculptures of this kind are found in Mathura. They were donated by Jaina devotees as the inscriptions on them record. The Kahaum (Gorakhpur District, U.P.) pillar bearing an inscription of G.S. 141 (460 A.D.) is noteworthy. It records the setting up by one Bhadra of a pillar with five figures of Adikartys, i.e. Tirthankaras. Another kind of tall stone or metal pillars called manastambhas surmounted by a statue and having inscriptions at the base are raised in front of Jaina temples. Excellent specimens of these are seen in South India, e.g., at Karkal in South Kanara District. The Jaina tower at Chitorgad is 80 ft. high. Instead of pillars sometimes raised platforms are set up on which footprints are carved or images are set up. Such platforms with footprints are found in a large number on the Parsvanatha hill. Worship of footprints of Tirthankaras and preceptors is quite in vogue with the Jainas. A third kind of Jaina pillars bearing inscriptions are called nisidhikalas and are generally found in South India. They are raised to commemorate the fast upto death (sallekhand) generally of a Jaina monk. In Jainism ascetisism is greatly stressed even to the point of voluntary death by refusal to take nourishment on the part of those who have obtained the highest knowledge or who are Kevalins. (Potdar Comm. Vol. p. 170). Like the viragals the nisidhikalas have three panels: the first from the bottom contains the figure of the man or woman who died; the second panel represents the person being carried in a vimana accompanied by celestial dames to heaven; the third panel has the figure of a seated Jaina flanked by two female Cauri-bearers. The plain surface of the stone bears the inscription giving details of the person who died by sallekhand. Sometimes the four faces of the square pillar bear sculptures and inscriptions. One of the most important pillars of the kind is at Svetasa Page #628 -------------------------------------------------------------------------- ________________ DISKALKAR: MATERIALS USED FOR JAINA INSCRIPTIONS rovara at Sravana Belgola which records the sallekhana of the Jaina preceptor Mallisena Maladharideva in 1129 A.D. (E. I. III. 185). Stone slabs: Jaina inscriptions incised on stone slabs record notices of the building of temples, panegyrics of Jaina sadhus and rulers and copies of Jaina religious texts. Some of the prasastis are very long and beautiful like the Dholka prasasti of the poet Ramacandrasuri containing one hundred verses. A majority of the stone slab inscriptions record grants of land, money or cattle towards the maintenance of Jaina establishments, though the more common material for such grants is copper-plates. Land grants inscribed on stone slabs are generally found in South India. Like the Brahmanical land grants on stone, the Jaina land grants bear sculptures in panels from Jaina mythology and contain the figures of a Tirthankara in one or more niches of it. 59 Of the numerous statues and architectural pieces none perhaps are so worthy of attention as the beautifully carved stone slabs which bear the technical name 'Ayagapata'. They are peculiar to the early Jainas. (J.U.P. H.R.S. 1943, p. 58). Several of the Ayagapatas bear votive inscriptions mentioning the name of the donor (Scythian period p. 147). Metal inscriptions: A large number of Jaina inscriptions are found engraved on metal images made of copper or bronze. Such images are preserved almost in every temple of the Jainas. These images are also of a stereotyped form, one central image being placed on the pedestal and twenty-four or a smaller number of images being embossed on a metal plate fixed at the back of the main image. The inscribed portion is on the pedestal or on the back of the plate. Inscribed metal images are generally dated from the tenth century onwards though older images are at times. found, e.g. the Jaina bronzes dated in V.S. 744 found at Ankottaka in N. Gujarat (J.O.I. Vol. I, 264). Like the Brahmanical land grants, the Jaina land grants are incised on sheets of copper. Jaina copper-plate grants are in no way different from the Brahmanical land grants except in the invocatory verses. Copper-plates containing copies of Jaina yantras or Namokara mantras are peculiar to the Jainas. Silver plates inscribed with Jaina sacred verses like the Namokara mantras and Tantrik formulas and Rsimandala mantras are preserved in some Jaina bhandaras. Page #629 -------------------------------------------------------------------------- ________________ ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME Silk and cotton cloth: Old writings on silk, cloth, palm-leaf and paper, though they strictly come under the class of manuscripts or archives, are often considered as epigraphical material and hence a short account is given here of such material used for Jaina records. Silk and cotton cloth seem to have been sometimes used for Jaina inscriptions. Buhler had found a silk band with the list of the Jaina sutras written in ink at Jaisalmere while Peterson discovered a manuscript written on cloth dated V.S. 1418 at Anahilapatan. A Jaina cloth painting or citrapata found in Bikaner is inscribed with the name of a Jaina teacher named Tarunaprabhasuri who lived between V.S. 1360 and 1440. 60 Mss: A number of palm-leaf manuscripts of the Jainas are preserved in the Jaina bhandaras in the north and south India. According to Muni Punyavijayaji, who has made a deep study of the Jaina Mss in several bhandaras, the Jaina palm-leaf manuscripts are dated from the eighth to the fifteenth century A.D. He states to have seen at least 3000 Jaina palmleaf manuscripts. Jaina mss on paper preserved in some of the Jaina bhandaras in Gujarat, Rajputana, Karnatak, etc. and maintained with a feeling of sanctity by the Jaina communities in those places are dated from the 12th century onwards. The earliest Jaina manuscript on paper seems to be that of the Kathakosa by Jinesvara dated V.S. 1234 and preserved in the Jaina bhandara at Khambhat. The total number of Jaina manuscripts preserved in the several bhandaras runs into many thousands. It is worth noting that equal attention has been given by the Jainas for the collection and preservation of even non-Jaina manuscripts, the result being that some rare Brahmanical and Buddhist manuscripts are found only in the Jaina bhandaras. The paper manuscripts are fashioned and written in such a way as to remind us that palm-leaves formed the writing material before paper was introduced for the purpose. Specially prepared black ink was commonly used for writing the manuscripts though sometimes silver and green ink was also used. Some of the Jaina manuscripts on palm leaf and on paper contain beautiful paintings as illustrations. The earliest illustrated palm-leaf manuscript according to Prof. M. R. Majumdar is of Nisithacurni dated V. S. 1157 prepared in Broach (J. Ind. Soc. Ori. Art 1942, p. 4). They are preserved in beautiful boxes made of leather, cloth and paper. Jaina paintings seem to be the oldest known Indian paintings on paper. Page #630 -------------------------------------------------------------------------- ________________ JAMALI: HIS LIFE AND POINT OF DIFFERENCE FROM LORD MAHA VIRA Prof. PRITHVI RAJ JAIN, M.A., Shastri 1. Sources The particulars about the life of Jamali, who was responsible for causing the first schism in the history of Jaina Church, are recounted mainly in the Vyakhyaprajnaptit or the Bhagavati Sutra, the fifth? Anga of the Jaina canon. The frequent references to his name are found in other scriptures as well where the descriptions of certain events are almost identical with those of Jamali as narrated in the Bhagavati. Such references, firstly, point out the processa through which a particular person comes to know about the arrival of a Tirthankara or an Acarya in his home-town or a place nearby and gets ready for a visit in order to pay obeisance to him and after hearing the religious discourse resolves to enter the ascetic order on obtaining the consent of his parents. Secondly, they describe the order of grand procession, which is piloted through the principal streets and bazaars of the city with great eclat and show, on the auspicious occasion of one's renunciation. According to the Sthananga Sutra", the Antakyddasa, the eighth Anga of the canon contained as its sixth chapter "The Chapter on Jamali", but unfortunately that is not extant. Exegetical literature on some scriptures, i.e., the Sthananga, the Uttaradhyayana and the Avasyaka, etc., also provides information about Jamali. It is remarkable that all references in regard to Jamali are narrated only in Svetambara literature. The scriptures accepted by the Digambara sect of Jainas have not mentioned his name anywhere. It was a natural corollary that the Digambara Acaryas could not refer to him as nephew or son-in-law of Lord Mahavira; they did not believe that Mahavira had a sister or that he ever married. What an impartial student of Jaina literature fails to explain is that the name of Jamali is not mentioned by the Digambara Acaryas even as one of the disciples and fellow-workers of Mahavira who ended by opposing him. 1. Sataka 9, Uddesaka 33. 2. Nandisutra 44. 3. a. Anuttaraupapatikadasa section 3, Story of Dhanna. b. Nirayavali section 5, Chapter 1, Story of Prince Viranga. 4. Jnatadharmakatha part 1, Chapter 8, Story of Malli Kumari. 5, Sutra 755. Page #631 -------------------------------------------------------------------------- ________________ 62 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME 2. Birth-place, parents and family-circumstances According to the Bhagavati, Jamali was an aristocratic and supremely gifted prince of Ksatriya-kundagrama, home-town of Lord Mahavira, situated in the western direction of Brahmana-kundagrama. These towns lay not very far off from each other and were separated by Bahusala-caitya, which stood midway. Scholars differ in regard to the exact location of these towns and their proximity to Vaisali. It seems that they were either suburbs of Vaisali or were situated near this famous historical city, the capital of Videhal. Strangely the Bhagavati does not furnish any information regarding the names of Jamali's parents, though it is they who took him to Mahavira and requested the Lord to initiate him into his fold, when they found that Jamali was very keen on executing his resolve of renouncing the worldly life. According to a commentary? on the Kalpasutra, Jamali was the son of 'Pravara-narapati'. There is a belief that Jamali had the privilege of being the nephew (sister's son) of Lord Mahavira. Now Mahavira had only one sister (of course, elder) named Sudarsanat. Hence it can be concluded that she was the mother of Jamali. Jamali's father was a person of great opulence and influence, who enjoyed deferential esteem and courteous regard from all quarters. One thousand healthy and handsome young men, all belonging to his family, offered their services at his command to carry the palanquin in which Jamali went to become the disciple of Lord Mahavira. He threw open his vast treasures on this auspicious occasion. The barber was rewarded with one lac of golden coins. Two lacs coins of gold were paid for a rajoharana" and a mendicant's wooden bowl. 3. Early life and marriage Born in a rich family and being the only son of his parents, Jamali had all chances and facilities for leading a luxurious life in a gay and jovial manner. The account in the Bhagavati evidently shows that he was blissfully ignorant of the vicissitudes of worldly life outside his lofty mansions. It is said that he used to keep himself steeped in mirth and joy 1. "Vaisali', pp. 20 to 26 (by Vijayendrasuri). 2. "Subodhika', p. 89A (by Vinayavijaya). 3. a. Kalpalata commentary on Kalpasutra p. 121A (Samayasundra) b. Sthanangavrtti, p. 389B. 4. a. Kalpasutra, 109. b. Acarariga 400. 5. A cloth to wipe off dust, which is kept by Jaina monks as a symbolic accessory. Page #632 -------------------------------------------------------------------------- ________________ day and night. His methods of enjoyment varied from season to season. He took keen delight in thirty-two kinds of dramatic representations to the accompaniment of music and dances performed by beautiful women. Thus there appears to have been nothing extra-ordinary in his early career except that he was a rich, healthy, influential and clever prince, who was brought up in affluence and luxury. JAIN JAMALI Relying on purely canonical evidence, the marriage of Jamali to the daughter of Mahavira seems to be of somewhat dubious character. It is obvious from the Bhagavati that he had eight wives. All of them were young girls, born of noble families, refined, elegant, graceful and having practically identical complexion, age, appearance and beauty. But as regards their names and parentage, the account of the Bhagavati is silent. There is not even a slight hint in this or any other canon, which may justify the general belief that Jamali was the son-in-law of Mahavira. On the other hand, exegetical literature depicting Jamali as nephew and son-inlaw of Mahavira does not confirm the view of the Bhagavati that he had more than one wife. The Agamic account concerning Jamali's life is neither in accord nor in discord with the current belief, which represents him as nephew and son-in-law of Mahavira. The commentators of the Kalpasutra', the Sthananga, the Uttaradhyayana, the Visesavasyaka, etc., are unanimous in regarding him as closely related to Mahavira. There is some confusion as regards the names of Mahavira's sister and daughter. The Acaranga (400) and the Kalpasutra (109) name his sister as Sudarsana and daughter as Anavadyangi or Priyadarsana. But in commentaries, we find the names Anavadyangi or Jyestha or even Sudarsana. Now the question arises how far we should regard the popular belief regarding worldly relation of Mahavira and Jamali as authentic in the 1. Kalpalata p. 121A: tayA saha sukhamanubhavato bhagavataH priyadarzanAnAmnI putrI jAtA / bhAgineyasya jamAleH pariNAyitA ; p. 121B: bhagavato bhaginI sudarzanA jamAle: mAtA / 63 3. 4. bRhadvRtti: [ maladhArI hemacaMdra ] p. 935 tasya ca bhAyo zrImanmahAvIrasya duhitA 2. Sthanangavrtti p. 389B : tatra jamAli: kSatriyakumAro, yo hi zramaNasya bhagavato mahAvIrasya bhAgineyo bhagavadduhituH sudarzanAbhidhAnAyA bhartA 1 Commentary by Santyacarya p. 153B tatra svAmino koThA bhaginI sudarzanA nAma, tasthA: putro jamAli:, sa svAmino mUle pratrajitaH paJcabhiH samaM tasya ca bhAva svAmino duditA'navAGgI nAmnI dvitIyaM nAma priyadarzanA / sA nija tatrabhagavataH zrImahAvIrasya bhAgineyo jamAlirnAma rAjaputra AsIt / tasyA jyeSTheti mA darzaneti vA anIti vA gAmeti / Page #633 -------------------------------------------------------------------------- ________________ 64 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME absence of any definite canonical evidence. The commentators rely on an old tradition (IFTERII, etc). It is difficult to find out he source of this tradition. But one thing is obvious. If we accept the list of names of Mahavira's relatives as given in the Kalpasutra and Acaranga to be reliable, we should admit the accuracy of this tradition. This list bears testimony to the fact that Mahavira was married, he had a daughter and a grand-daughter (daughter's daughter) who was named Sesavati or Yasovati. Thus there is nothing to contradict that Priyadarsana was married to Jamali. The absence of any allusion in respect of this notable event in the canon seems to be a merely accidental one. 4. The hearing of Lord's sermon Jamali was leading a life of ease and pleasure, when one day he heard a great commotion from his elevated palace. Curiosity arose in his mind. At once, he called his chamberlain (Kancukin) and asked him to inquire into the matter. The chamberlain acquainted him with the actual state of the scene. The Venerable Omniscient Lord Mahavira was staying in Bahusala caitya of Brahmana-kundagrama. The people of different status and varying ages were rushing to that place to pay their respects to the Lord and hear his discourse. Jamali lost no time to make up his mind to visit the holy place. Having executed the formalities and preparations suitable for the occasion, Jamali, accompanied by his friends and relatives, started towards the Bahusala caitya passing through the main roads of his town. Arriving at the spot, he solemnly circumambulated the Lord three times from the left to the right and bowing down saluted him. He was profoundly impressed by the serenity and majesty of the Lord's appearance. He heard the discourse patiently and felt an intuition that there was a true solution of the knotty problem of life. The sermon moved him deeply. He realized that it was time for him to renounce the worldly life. After the dispersal of the congregation, Jamali approached the venerable Lord and manifested to him his desire to become a monk in the following words : 'Revered Sir, I have verily the faith in the preachings of Nirgranthas (outwardly and inwardly unfettered), I trust those preachings, I like them and am prepared to mould my life according to them, They are indeed so as you have explained them. They are true, correct and devoid of all doubts. I have only to take permission of Page #634 -------------------------------------------------------------------------- ________________ JAIN: JAMALI 1. my parents. After that I shall become the initiated disciple of you, the Venerable Lord and be a wandering monk instead of a householder.' The Lord replied, 'Do not interrupt it, if it please you, O Beloved of gods.' 5. Entering the order of Jaina Asceticism Jamali returned home with his thoughts definitely crystallized to the renunciation of worldly ties as the world seemed to him essentially a vale of misery. He greeted his parents and said, "I heard the religious discourse from Lord Mahavira. I am moved by it. Hence, my dear mother and father, I feel depressed with the miseries of earthly life. I am afraid of birth, old age and death. Therefore, I desire, with your kind permission to renounce household life and enter the ascetic one being properly initiated by Lord Mahavira." 65 No sooner had his mother heard these words, than she fainted. It was with great effort on the part of Jamali and her attendants that she regained consciousness. A long discussion then followed between Jamali and his parents. They tried in vain to persuade their beloved and only son to desist from adopting the course of a houseless monk. They reminded him of his extreme and vigorous youth, riches, beautiful wives and all the means of worldly enjoyments, which were ever at his command. But a firm resolution could not be altered. He told his parents the fleeting and transitory nature of earthly goods. He explained to them his total abhorrence of worldly pleasures and their non-finality. His parents, then, tried to discourage Jamali from his resolve by the intolerable hardships and severe sufferings one has to meet in course of a mendicant's life. Even then, he was unmoved in his rocklike decision. He said that he was in search of undying bliss and wanted to escape from the neverending cycle of births and deaths with all their concomitant experiences. Hence the privations of an ascetic life would not dissuade him from following the path he had chosen. The parents realized that they could not prevail upon Jamali to lead the life of a householder. At last they yielded and gave their consent with great reluctance. 'samagassa bhagavassa mahAvIrassa aMtie bhamme nisaMte jAva abhirura, taha NaM ahaM amma tAo saMsAra bhagava bhIte jammavarAmaraNa se icchAni NaM amma-tAo tummehiM janmanAra samANe samaNassa bhagavao mahAvIrassa aMnibaM muMDe bhavitA bhagArAja anagAriyaM pammaztae / " Page #635 -------------------------------------------------------------------------- ________________ 66 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME The preparations were made on a grand scale for Jamali's renunciation. The usual formalities were performed and Jamali was taken to Lord Mahavira. His parents bowed and saluted the Lord and said thus : 'In this manner, Sir, the Ksatriya prince Jamali is verily our only son, beloved and charming. Whose mere name is scarce to be heard, how difficult is it to have a sight of him ? Just as a lotus or a water lily sprouts in the mud, grows in the water but remains perfectly unsoiled with muddust or water-drops, in a similar manner, this Ksatriya prince Jamali is born and has been brought up in pleasures and sensual enjoyments. Even then, they have no power over him. Nor have friends, kinsmen and near and dear relatives any attraction for him. O You Beloved of gods, He is averse to these worldiy objects and afraid of the pains of birth and death. He wishes, after having got himself shaved bald to get himself initiated before you. Therefore, we offer you this gift of him. Please accept, Beloved of gods, the gift of a disciple'. The formal ceremonies were performed and Jamali, together with five hundred young men, all in the heyday of their youth, entered the Holy Order. Muni Kalyana Vijaya holds the view that the initiation of Jamali took place during the second year of Mahavira's attainment of Infinite Knowledge, i.e. Omniscience (499-498 B. V.) 6. Ascetic Life That was a time when asceticism was essentially combined with profound scholarship. The first and foremost duty of a young neophyte was, as usual, to study the eleven Angas. Naturally Jamali was instructed in in these holy scriptures. In due course he attained a position of distinction and influence. Mahavira then made him head of 500 monks and 1000 nuns who were under the supervision of Priyadarsana, Jamali's wife in worldly relations who also accepted the life of a female ascetic when her husband had renounced the world. It seems that the high rank held by Jamali was not on account of his exceptional learning but due to his influence on his fellow monks, who had a great regard for him during his household life. The statement that he studied the eleven holy scriptures appears to be a tentative one because he could not claim mastery over them as will be evident from the questions put to him when he was bent on being regarded as Kevalin. For about ten years he remained with Lord Mahavira. Definite 1. sramana Bhagavan Mahavira, p. 79. Page #636 -------------------------------------------------------------------------- ________________ JAIN : JAMALI 67 account of his activities during this long period is available. The analysis of subsequent events confirms that he must have struggled hard to gain a high position among the Mahavira's ascetics and even aspired to obtain the coveted rank of a Kevalin. So far as the observation of rigid rules of ascetic life is concerned he followed a course of extreme self-discipline. From the very start he practised a rigorous form of austerity and used to fast until the fourth or sixth or eighth meal and onward, i.e. for one day or two days or three days and even more. Some times he gave up all food for a fortnight or even a month. Thus he wandered mortifying himself with peculiar penances and constraints. The excellence of his self-restraint and purity of conduct was made known to Gautama by Mahavira after Jamali's death. Gautama asked the Lord,1 "Sir, did the houseless monk Jamali take flavourless, tasteless, left-over, coarse, rough and inferior food ? Did he live on such meals? Was he a man who had subdued his passions, lived peacefully and led a solitary as well as holy life?" "Yes, Gautama", was the reply. 7. Severance of Jamali from Mahavira One day during the 12th year? i.e. 489-488 B. V. of Mahavira's life as Kevalin, Jamali approached the Lord and having praised him thus said, "I intend, Sir, being permitted by you to wander over various villages and towns together with five hundred monks." On hearing this request, Lord Mahavira remained perfectly silent. The request was repeated for the second and even third time but it failed to bring out any tangible result. The commentator Abhaya Deva Suri* assumes that Mahavira's silence on the request was due to his indifference to the proposal as it contained in itself the seeds of future disruption. Then Jamali, probably taking this silence as a form of approval, 1. "FITO ! , THIER, PATHIETt, ziarent, ateit, ARTER, Jaziert, atatat, nirasajIvI, jAva tucchajIvI, uvasaMtajIvI, pasaMtajIvI, vicittajIvI ?" "gar 1941!" 2. sramana Bhagavan Mahavira, p. 119. 3. taha NaM se samaNe bhagavaM mahAvIre jamAlissa aNagArassa eyamaTuM No AdAi NoparijANAi tusiNIe saMciTThai / 4. nattesaatorulacaitika sia 3922atargiat: Haditat p. 893. 5. Malayagiri in his commentary on Avasyaka (p. 402) says that Jamali took permission of Mahavira. Santyacarya's commentary on Steg (p. 153B) gives a similar account. Page #637 -------------------------------------------------------------------------- ________________ 68 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME bowed down, saluted the Lord, left the Bahusala caitya and began to tour independently along with 500 ascetics. After wandering from village to village for about a period of three years, he arrived on a certain day at a town Sravasti by name, and resorted to Kosthaka sanctuary of that place. It is here that an event, which proved to be a turning-point in his life took place. During his stay one day he took very tasteless, inferior, rough, stale and musty food which was brought after the time of taking meal was over, and was taken regardless of the quantity thereof. This resulted in his falling ill seriously. The disease took an acute form in no time and he felt that his whole body was burning due to bilious fever. He called his fellow monks and asked them to spread a bedding for him. They faithfully obeyed the order and engaged themselves with the work so that he might have a complete rest. But it could not be carried on expeditiously as he had wished and the severity of pain was increasing every moment. He called them again and said, "Has the bed been spread or is it being spread ?"1 They replied,2 "O beloved of gods, it is not spread yet, but is being spread." Now doubt crept in Jamali's mind. He said to himself, "Lord Mahavira has said and explained thus : what is moving is called 'moved', what is rising or maturing is known 'risen' or 'matured', what is partially destroyed is said to be 'partially destroyed', etc. This statement is false. It is obviously seen that so long as the bedding is being spread, it is not spoken of as spread. Hence how can the above doctrine of Lord Mahavira be said to be held true ?" Then he gathered together other monks and proclaimed the falsity of Mahavira's preaching. Some of them expressed their faith in his conclusions, while others disliked it, and left his company and joined Lord Mahavira, who was at Purnabhadra sanctuary of Campa City. After some time, when Jamali was completely cured of the disease, he also left Sravasti and wandering from village to village reached Campa. He kept himself standing neither near nor far from the Lord and spoke 1. SHI HAITE O F 295? 2. weg aargfato SSHYT PAS, ! According to santyacarya (p. 153B) reply was negative one as it is found in the Bhagavati. But Acarya Malayagiri (commentary on Avasyaka, p. 402B). Abhayadeva (Sthanangavrtti, p. 390) and Maladhari Hemacandra (Visesavasyaka Vrtti, p. 936) hold that the monks replied that the bed was stretched although it was as yet being stretched or was only half-stretched. 4. Bhagavati 1.1. 3. Page #638 -------------------------------------------------------------------------- ________________ JAIN: JAMALI 69 thus, "I do not abide like a 'Chadmastha' (a person possessing imperfect knowledge i.e. who has not gained omniscience) as many of your 'Chadmastha' houseless disciples do. I do tourings like an 'Arhat' or 'Jina' or 'Kevalin' who has attained infinite knowledge and infinite intuition". It shows that Jamali, in emulation of other Kevalins, had an ambition to be venerated as Kevalin. But for lack of ability and profound scholarship, his ambition could not be fulfilled. On his bold assertion, Gautama said to him, "If you regard yourself as Kevalin, please answer two questions: (i) Is the world eternal or non-eternal ? (ii) Is the soul eternal or non-eternal ?" Jamali was perplexed and could not reply. Mahavira said to him, "O Jamali, many of my monk-disciples are in a state of 'Chadmastha'. Even then, like me, they are capable of answering these questions. But they do not speak in the terms you have just spoken i.e. I am 'Jina' or 'Kevalin'." Mahavira, then, explained to Jamali the nature of the world and the soul in answer to these questions. Thus, it was known that many other monks in the Holy Order were more advanced in their studies and knowledge than Jamali. Jamali listened to Mahavira but could not repose faith in him. He left again, leading the life of an ascetic for a number of years. He misled himself and others by expounding a false doctrine under the influence of wrong belief. But he failed totally to gather followers and all his fellow-monks deserted him. Observing a fortnight's 'fast unto death ('samlekhana'), he emaciated his body and died without expiating his sins. Then, he was born in Lantaka heaven as a 'low inferior god' (Kilbisika god)? After his death, Gautama asked Lord Mahavira some questions regarding Jamali and the Kilbisika gods. One of the questions was: 'Where would Jamali be born after completing his duration of life as a god in the heaven ?' The Lord said, 'O Gautama, having wandered for four or five cycles of births and deaths in sub-human, human, heavenly and hellish lives, he would become 'Emancipated' and thus end all misery.' The commentators on the Bhagavati raise an interesting question and 1. "Pria e til BTTTTTT: " paten4 4.4. Haribhadra says in his commentary on this Bhasya : "39FTET: TRSITE: ". 2. atha zrIvIreNa sarvazatvAdamuM tadvyatikaraM jAnatApi kimityasau pravrajita:1 ucyate avazyaMbhAvibhAvAnAM mahAnubhAvairapi prAyolaMghayitumazakyatvAd itthameva vA guNavizeSadarzanAt bhagavato'Into na niSprayojanaM kriyAsu as a la Bhagavati-sutra-vrtti by Danasekhara Suri, p. 164 A. Page #639 -------------------------------------------------------------------------- ________________ ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME try to answer it. 'Why was he (Jamali) initiated by Lord Mahavira, who knew beforehand the future events as he was in possession of infinite knowledge?' In answer to this question, they state that even great persons are probably unable to turn the course of events, which are destined to take place. Or, the Lord regarded it, i.e., initiation of Jamali, advantageous in a way. The Venerable Tirthankaras never engage in frivolous activities. 70 8. The significance of the controversy between Mahavira & Jamali According to the Bhagavati, having bid farewell for ever to Lord Mahavira, Jamali preached many wrong tenets on account of his wrong faith. However, we do not come across any other adverse view except one stated before. The one and only controversial point between them as related in the canons was that Mahavira believed in the theory of '' while Jamali pinned his faith in. Naturally, one may ask why did a unique personality like Lord Mahavira, regarded Omniscient, patient, a man of unequalled calm and of a quiet nature, the foremost expounder of the doctrine of Non-Absolution, oppose Jamali on such an apparently insignificant matter and thus allow the monastic order to be split into two, may be for a short period only? Did it not behove Mahivira to ignore the opposition of Jamali and let him go his own way? Or, did the Lord consider Jamali's view detrimental to the holy order and the common people? Can the outstanding difference between them be cemented? These problems have been elaborately dealt with by the renowned scholar Pt. Sukhlalji, in one of his articles' and we may briefly note here his views on these points. Lord Mahavira judged every thing from a Non-Absolutistic view. He said that the knowledge of an object remained incomplete or imperfect unless it was gained from various standpoints relative to one another. This principle should be applied to metaphysical or philosophical theories as well as to the everyday problems one has to face in life. Broadly we can divide the various standpoints about a particular thing into twoempirical or practical, transcendental or real. The former is based on direct experience while the latter on indirect one. The former contains variety of experience and the latter has unity of experience. The empirical standpoint takes into account the distinction lying between ends and means but the transcendental one makes no such distinction. Before we 1. "Jain Yuga" Vol. I., No. 8. Page #640 -------------------------------------------------------------------------- ________________ JAIN : JAMALI 71 proceed to form our opinion about any principle or action, we must keep in mind both of these standpoints. The process of understanding the true nature of an object or an activity is possible only if we follow the practical without ignoring even for a moment the real. This is the background which made Mahavira oppose Jamali. Mahavira knew well that human nature in general lacks patience and perseverance. Every individual has a keen desire to have speedy and maximum result with the minimum of labour. It is not also unoften that a man is just near the point of enjoying the fruit of his labour when all of a sudden he comes across an obstacle or difficulty and being disappointed gives up the urdertaking. He attributes the responsibility of his failure to extreme causes without having any idea of his own drawbacks like impatience and lack of sufficient effort, needed for the purpose. Many social and political activities remain only half-done owing to this significant fact about human nature. Having in view the above datum, Mahavira proclaimed that an action whose process has been set on roll can be said to have been done from one standpoint. When our effort continues, it goes on achieving its end to the proportion in which it stands as accomplished. The result in view as a whole is attainable at the end of a long and continuous effort. But the amount of labour put in during the whole process cannot be regarded in vain as each and every part of that labour had its own role to play and the final result is nothing but the sum total of all those individual parts. If this fundamental truth is ignored no attempt either in spiritual matters or in worldly dealings can be carried on efficiently and steadily. Mahavira's doctrine inspires a man to proceed on his way and not to regard the utter futility of his effort or activity however slight it may be in quantity: 1 It promises him fruition of his undertaking at every step. It discourages him from running away from the responsibility thinking that the obstructions or a long period of time would defeat his purpose and not allow him to taste the sweet fruit of his arduous labour. He feels satisfaction at every moment during the performance of a particular action that he has been crowned with success so far. 1. Hargitsita garanta fagal 175776777 AR4 1 heat PT II The Bhagawatgita II. 40. "In this path, no effort is ever lost and no obstacle prevails; even a little of this righteousness saves from great fear." Sir S. Radhakrishnan explains it in the following words : No step is lost, every moment is a gain. Every effort in the struggle will be counted as a merit." p. 116. Page #641 -------------------------------------------------------------------------- ________________ 72 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME That is why the Lord preached the doctrine of SAMT . It means that an action which is still going on or is not completed yet or whose final result seems to be far off, can be said to have been done or completed or to have attained its objective. It does not recognize any difference between the act and its result. The result or fruit is not same thing which is quite apart from the effort and is gained at the last moment of it but the whole series of an action from the commencement to the end is its fruit. Jamali on the other hand held the theory of . He meant thereby that the activity which is still going on cannot in any respect be said to have been completed unless its final result becomes obvious. The effort and the result are not identical but are altogether different. The long process of an effort as a whole is a means to an end which is attainable only at the last moment. It can be seen that Mahavira could reconcile Jamali's view from a practical point of view. But Jamali refused to accept the transcendental standpoint underlying Mahavira's preaching and emphasised only the practical one. Deeper speculation and greater insight shows that Mahavira was justified in disowning Jamali's absolute stand on the point as it was unfit for, perhaps even dangerous to, ordinary human minds who were apt to meet failures in their lives had they put their faith in Jamali's propaganda. 9. Ultimate Fate of Bahuratavada Jamali and his followers called Bahuratah (379599g feta 779 ; 37TTOO 165). The reason for this is that they believed that an object which happens to be produced takes a long time before it is completed. According to them a thing is not produced the very first moment to which the activity is attributed, but it requires many moments for its completion and production, Jamali failed to attract any adherents to his new school and in the long run he was the solitary votary of his doctrine. But in the beginning many a monk put his trust in him. Particularly Sudarsana or Priyadarsana, Jamali's wife and Mahavira's daughter in worldly relations, with her one thousand nuns could not keep apart from him and even used to induce others to adhere to the teachings of Jamali. At the time of the rift she was staying at the house of the Jaina layman Dhanka, a potter by caste. She tried to convince him of the signific Page #642 -------------------------------------------------------------------------- ________________ JAIN : JAMALI ance of Bahuratavada. But he was a man of firm conviction. He hit upon a plan to reconvert the dissenters to the True Path. One day she was engaged in her usual studies and Dhanka was busy with his professional work. Suddenly he took a burning coal from his kiln and threw it upon her upper garment with the result that a small portion of it caught fire. She at once said, "O layman votary! You have burnt my upper garment." (Visesavasyaka Bhasya 2324). He gave a quick reply, "The proposition, what is burning is burnt, is against your doctrine." A minor discussion followed but the dialectics of Dhanka had the desirable effect upon her and others who were still under the influence of Jamali. All of them uttered with one voice, "Oh noble man, we intend to follow your exhortation which is full of truth." Then they headed by Dhanka came to the Lord and rejoined him. Thus Jamali was left all alone and died without any follower. The Jaina philosophical school remained intact. SAN GETTO YO ENTE AUX TEN 3 SEX OR **LE 2016 GEVAL XX. ea ONA Page #643 -------------------------------------------------------------------------- ________________ THE CONCEPT OF ARHAT Prof. PADMANABH S. JAINI, M.A., Tripitakacarya 4 . The Arihanta (Arhat) is the first of the Five Worthies cited by all Jainas in their daily salutation. Though this word is common to-day amongst the Jainas, it was very popular with all sramanas of old. In the days of Gautama Buddha, it was common to apply this honorific term to the heads of various religious sects. All Teachers grouped under the Sramanas used this title and severe penances were indulged in to retain it. Such a claim by others was considered by the Buddhists as a vain boast and the Buddha is reported to have often challenged this claim. The first chapter of the Mahavagga of the Vinayapitaka depicts a scene of the meeting of the Buddha with an Ajivaka named Upaka. The Buddha is on his way to Sarnath to preach his first sermon. Upaka meets him somewhere near Gaya and impressed by the charming and illustrious personality of the latter asks him about his Teacher and Religion. The Buddha declares with a force of conviction, "I am the Arhat in the world, I am the Teacher Supreme, I alone am the Fully-enlightened one, I have become Tranquil, I have attained Nirvana."1 These words not only reveal the supreme self-confidence of the speaker but also throw a challenge to others, who claim to be Arhats. When the Buddha approaches the five mendicants at Sarnath, who are reluctant to receive him, he persuades them again by a solemn declaration, "O Monks, the Tathagata Samyak-Sambuddha is an Arhat. Open your ears, O Monks, the Immortal is known, I shall instruct you, I shall preach the law.!"2 At a subsequent meeting with the leader of the five hundred Jatilas at Uruvela, the Buddha demonstrates many supernatural powers to win over the former. The Jatila is impressed by the powers of the Buddha but still persists in thinking: "Indeed, the great sramana possesses great supernatural powers but he is not an Arhat as I am". When the Buddha 1. ai fi apier # 984135 ekomhi sammA sambuddho sItibhUtosmi nibbuno| arahaM bhikkhave tathAgato sammA sambuddho / odahatha bhikkhave sotaM, amataM adhigataM, ahaM anusAsAmi, ahaM dhamma desAmi / 3. mahiddhi ko kho mahAsamaNo na tveva ca kho arahA yathA ahaM / Page #644 -------------------------------------------------------------------------- ________________ JAINI: THE CONCEPT OF ARHAT reads this vain thought of the Jatila, he declares frankly, "O Kassapa, you are neither an Arhat nor you have attained the Path leading to Arhatship." These outspoken words have the desired effect and the Buddha succeeds in bringing him to his fold as a disciple. 75 These are only a few illustrations to show how dogmatically the Buddhists asserted their superior claim to this title. This is quite significant, for, the word Arhat indicated a Teacher Perfect and it was necessary for the Buddhists to prove the singularity of the Buddha and his supremacy as a Teacher. The word 'Arhat' means 'the worthy', one who is worthy of worship. This also means the Teacher Perfect, a Law-giver. The word 'Arhat' in the Jaina-mantra 'Namo Arihantanam' means a Teacher, who is popularly known as a Tirthankara. The Jaina scriptures lay a specific rule that an aspirant for this title must cultivate supreme qualities like Purity of Vision, Perfect Humility, Righteousness, Constant Wakefulness of mind, Charity, Penance, Services to Worthies. etc. One of the essential qualities is Pravacana-vatsalatva-a benevolent love for preaching the Law, a love born of compassion for the suffering world. It is the fulfilment of these perfections that turns an ordinary Kevali into a Tirthankara or an Arhat. No basic difference exists between a Kevali and a Tirthankara. Both are omniscient. Both have equal powers as regards the innate qualities of a Pure soul, viz. the Infinite Bliss, Infinite Power, Infinite Perception and Infinite Intuition. Thus according to the Jaina theory, there are two kinds of Kevalis. One is Kevali and the other is Arhat-Kevali, i.e., a Tirthankara. Both are Vitaraga and Sarvajna. But the latter alone is a Teacher Perfect, as he is gifted with a special faculty, which is the result of the perfection of various meritorious qualities in his previous births. When the Buddha found that the word 'Arhat' was used for Teachers Perfect, he too claimed it and founded an order of monks. In the beginning, this Order consisted of only those monks, who, according to the Buddhist theory, had completely destroyed their Asravas, i.e. impurities 1. neva kho evaM karasapa, arahA na pi araittama samApanno / 2. darzana vizuddhirvinayasaMpannatA zIlavateSvana ticAro'bhIkSNajJAnopayogasaMvegau zaktitatyAgatapasI sAdhusamAdhirvaiyyApRtyakaraNamAdAcA pravacana bhaktirAyazyakA'rihANimArgaprabhAvanA pravacanavatsala mititIrthaMkarasvasya tattvArthasUtra VI. 24 (Mysore edn.). Compare with this the various Paramitas which a Bodhisattva fulfils in order to attain the Buddhahood. Page #645 -------------------------------------------------------------------------- ________________ 76 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME like raga, dvesa and moha, and were entitled to be called Liberated or Nibbuta. These were the disciples of the Buddha and not Teachers themselves; nevertheless, they had attained perfection and the term 'Arhat', which was once used to be applied exclusively to Teachers, came to be used for them. The freedom of mind from the Asravas is a state which is equivalent to what the Jainas know by the term Vitaraga. The vitaraga Buddhist monks were also designated as Arhats. Thus the word 'Arhat' which by tradition was applied only to Teachers was used by the Buddha in a general and more universal sense.1 This not only raised the Buddha but also his disciples above other Teachers and established the superiority of the Buddhist religion. But a word had to be found to denote the supremacy of Buddha over his disciples. If the taught was 'worthy', the Teacher was 'worthiest. A new word gained currency to serve this purpose. The Buddha was now exclusively called a Samyak-sambuddha, i.e., fully enlightened one. This epithet is nowhere applied to a person other than a Buddha. The Arhat and the Samyak-sambuddha of the Buddhists can be fairly compared respectively with the Jaina Kevali and Arhat (i.e. Tirthankara). The Buddhist Arhat is a Vitaraga and so is a Jaina Kevali. The Buddhist Samyak-sambuddha is a Vitaraga and a Teacher, and so is a Jaina Arhat or Tirthankara. But there is a great difference between the Jaina Kevali and the Buddhist Arhat. The latter is a Vitaraga but not a Sarvajna. But according to the Jaina theory, a Vitaraga must necessarily be a Sarvajna. In consistency with this theory, the Jainas hold that their Kevali is Vitaraga as well as Sarvajna. The Buddhists, however, recognise the omniscience only in a Buddha-The Teacher. From this we conclude that the word 'Arhat' was in the beginning applied only to the Teachers Perfect. In the wake of Buddhism, it began to be used to denote even the Non-teacher, and therefore the non-sarvajna but vitaraga monks. This resulted in lowering the status of Arhat in the eyes of Buddhists themselves and in the Mahayana scriptures, there is an open condemnation of the Arhat, who is said to be a Hinayanist and whose claim for Perfection is not recognised. 1. tese anupAdAya bhAsavedi vidyAni dimucirAM tena kho pana samayena ekasaTThi loke bharahanto honti / mahAvagga. Page #646 -------------------------------------------------------------------------- ________________ HISTORICAL POSITION OF JAINISM Dr. J. S. JETLY, M.A., Ph.D. Jainism as a sect is supposed to have its historical existence in the time of Mahavira, the twentyfourth Tirthankara of Jainas. Some scholars take it as far back as Parsvanatha, the twentythird Tirthankara, who is generally placed in the 8th Century B.C. In the history of Indian culture Jainas and Buddhists are known as Sramanas. A story of antagonism between Sramanas and Brahmanas appears to have become a part of the old tradition. The compound brAhmaNam according to Panini's rule yeSAM ca virodhaH zAzvatikaH is a clear indication of the same. - This item of our tradition requires some close consideration. For this purpose it would be interesting to note the rise of Sramana sect in their early relation to Brahmanical schools as well as historical developments of their churches. I shall of course limit myself to Jainas though the general problem of the rise of Sramanas pertains to all the Sramana sects. The Sutrakytanga of Jainas and Brahmajala-Sutta of Buddhists refer to a great number of sects other than their own. Some of these may be Vedic while the others are non-vedic and Sramana. Of these sects the historicity of the three Sramana sects, viz. those of Jainas, Buddhists and Ajivakas is generally accepted by the scholars. There is, however, a controversy about the origin of these Sramana. sects. The older view is that these Sramana sects were more or less so 1. Patanjala Mahabhasya, p. 539. 2. Sut. refers to the creeds prevalent in the time of Mahavira, the 24th Tirthankara of Jainas. They are ( 1 ) kriyAvAda, (2) akriyAvAda (1) ajJAnavAda and (4) vinayavAda. The same Sut. states that these four great creeds comprise 363 schools. Vide Sut. I.xii.1; also cf. Sth. 4.4.35, Bhag. 30.1.825, Uttar. 18-23 and Nandi 47. 3. BJS. in DN enumerates 62 schools under the chief eight heads: viz., (1) saratavAdin, (2) ekaccasarasAtika, (3) antAnantika, (4) amara vizkheraka, (5) avizvasamuppanika, (6) uddhamAghAtika, (7) ucchedavAdin, (8) pidiTThadhammanitvAnavAdin DN 1.12.39, also cf. Svt. 1-2. It enumerates (1) kAlavAda, (2) svabhAvavAda, (3) niyativAda, (4) yadRcchAvAda, (5) bhUtavAda, (6) puruSavAda and ( 7 ) IzvaravAda It should be noted that according to the works referred to of Jaina canons all the five Vadas excepting yadRcchAvAda and bhUtavAda come under the head of fat whilst except all the six come under the head of afa also. For the detailed study vide SSJL by A. C. Sen. Page #647 -------------------------------------------------------------------------- ________________ 78 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME many protests against the orthodox Vedic cult. The strongest argument in favour of this view is that our oldest extant literature comprises of Vedas including Brahmanas and Upanisads. The canoncial works of Jainas and Bauddhas are much later and presuppose the existence of Vedas and Vedism. Naturally, therefore, one becomes inclined to regard these sects represented by later literature as in some way related to the older Vedism. However, a more critical and thorough examination of the Vedic as well as of sramana sacred texts has given birth to the hypothesis of the independent origin of these sramana sects. Not only that but this study has also suggested the possibility of some of the Vedic sects like Saivism, schools like Sankhya-Yoga and some of the Bhakti cults being non-Vedic in origin. The bases of this hypothesis are the latest archeological researches, philological findings and also the literary evidences. Let us briefly review these different sources of the history. The archaelogical researches have now definitely proved the existence of a highly developed culture beside which the one reflected in the Vedas and Brahmanas looks rural if not primitive. Here I refer, of course, to the City culture of the Indus Valley. The existence of the images of ProtoSiva and Sakti in the monuments at Mohenjo-daro and Harappa points in the direction of the image-worship which was later on accepted by all Indian sects. It should be noted here that in the Vedas there is very little evidence of the cult of image-worship. Similarly philologists have now shown that the Sanskrit language that was codified by Panini was not the pure Aryan Vedic language. Many non-Vedic words current in the languages of the different regions of this country were absorbed in the Sanskrit language with the assimilation of the different non-Vedic cults into Vedic cult. Here we are concerned with the word 'Pujana" used in the sense of worship. The Vedic Aryans used the word 'Yajana' in the sense of their daily worship. They had no concern with image-worship. The word 'Pujana' indicates quite a different mode of worship, which was then prevalent among the people of nonVedic civilisation. It must have involved some sort of image-worship. With the assimilation of this image-worship, the word 'Pujana', also must have been assimilated in the language of the Aryans. In later times not only . 1. "Mohenjo Daro and the Indus Valley Civilisation" by John Marshall. Vide description of plate No. XII-17. 2. "Indo-Aryan and Hindi", p. 64. Page #648 -------------------------------------------------------------------------- ________________ JETLY: HISTORICAL POSITION OF JAINISM 79 did 'Pujana' become popular and the prevalent form of worship among all the classes of people but even in pure 'Yajana' of sacrifices imageworship was brought in, in one form or another. For example, the 'Pujana' of Ganapati has got its priority in every type of 'Yajana'. D. R. Bhandarkar? deals with the problem of non-Vedic sects in some details in his "Some Aspects of Ancient Indian Culture". In this work, he draws upon archaeological researches as well as literary works like Vedas, Brahmanas, Sutras, Pitakas and Agamas. There he shows the origin of saivism to lie in non-Vedic Vratya cult. Similarly according to him Jainism and Buddhism have their origin in a Vrsala tribe. This tribe had its own independent civilization and gave stubborn resistance to the imposition of Brahmanic culture by the Aryans. This tribe chiefly resided in the north-east part of the country which is now known as Bihar and which is the birthplace of Jainism and Buddhism. In fact he has ably discussed the relation of the non-Vedic cultures with that of Vedic ones and has shown how some of the non-Vedic cults like Yoga and others were assimilated in Vedic cult. The findings of D. R. Bhandarkar strengthen the older hypothesis of Winternitz pertaining to the independent origin of the Gramana sects. Winternitz has discussed the problem in some detail in his lectures on 'Ascetic Literature in Ancient India'? He has paid tributes to the scholars like Rhys David, E. Lenmann and Richard Garbe who combated the older view of Vedic origin of the Sramana sects. His chief grounds are the constant occurrence of the term sramana-Brahmana in Buddhist Pitakas and in Asoka's inscriptions; legends, poetic maxims and parables found in the Mahabharata as well as in Puranas. He closely examines the Pita-Putra Samvada, Tuladhara-Jajali Samvada. Madhubindu parable and such other Samvadas and compares them with their different versions found in Jaina Agamas and Buddhist Jatakas. Thus examining thoroughly the different passages referring to asceticism and showing their contrast with those referring to ritualism, he concludes, "The origin of such ascetic poetry found in the Mahabharata and Puranas may have been either Buddhist or Jaina or the parable passages may all go back to the same source of an ascetic literature that probably arose in connection with Yoga and Sankhya teaching."3 'The Sanknya and Yoga schools, as we have 1. "Some Aspects of Ancient Indian Culture", pp. 40-52. 2. "Some Problems of Indian Literature", p. 21. 3. Ibid., page 40. Page #649 -------------------------------------------------------------------------- ________________ 80 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME seen above, may have been non-Vedic in origin. When some of the Vedic Brahmanas were convinced of the Nivsttipara path or asceticism and left ritualism, the schools which accepted the authority of Vedas and also the superiority of Brahmanas by birth got slowly assimilated to the Vedic cult. Probably amongst sramana sects, Sankhyas were the first to accept the authority of the Vedas and the superiority of Brahmanas by birth; and perhaps this may be the reason why we find Sankhya teachings reflected in the early Upanisads. Whatever may be the case, this brief survey points out to one fact and that is that by the time of Mahavira and Buddha the sramanas were a powerful influence affecting the spiritual and ethical ideas of the people. Even though by process of assimilation the Nivstti outlook became a common ideal both among the thinkers of the earlier Upanisads as well as among the sramana thinkers, the fact of the Sramana thinkers (that is, Jainas and Bauddhas) rejecting the authority of Vedas, the superiority of Brahmanas by birth and their repugnance to animal-sacrifice as a form of worship, made them socially distinct and an antagonistic force with which the powerful and well-established Vedic sects had to contest. Here it may be noted that references in the earlier Buddhist Pitakas and Jaina Agamas as well as in Asoka's inscriptions to sramana-Brahmana do not indicate any enmity but imply that both are regarded as respectable. It is only in Patanjali's Mahabhasya which is later than Asoka, that we find the compound sramana-Brahmanam suggesting enmity. This may be the result of a contest of centuries between sramanas and Brahmanas. Whether we accept this protestant-theory of the origin and rise of the Sramana or the theory of their independent pre-Vedic origin, one thing is clear that there was a great ferment of Sramana thought in or about the period of the earliest Upanisads and Aranyakas, i.e., about 800 B.C. As we have said above, the history of Jaina church also does not start with Mahavira but it goes as far back as Parsva, i.e., 800 B.C. The Jaina Agamas which are the earliest source for life and teachings of Mahavira point to one fact very clearly and that is that the Jnataputra Vardhamana had to make his way through a crowd of sramana and Vedic "Titthiyas" or "Tirthikas". Another point which becomes clear from Agamas is that Vardhamana's method was to harmonise and assimilate as much of different contending sects as was consistent with his main ideal of Moksa. This peculiar trait of Mahavira's method seems to be Page #650 -------------------------------------------------------------------------- ________________ JETLY: HISTORICAL POSITION OF JAINISM responsible for giving his school the name and character of Anekantavada and Syadvada. The essence of these Vadas lies in harmonising the different ways of thought by regarding them as so many different points of viewing reality and grasping truth. This character of Jainism explains why throughout its history it has always studied carefully the religio-philosophical ideas of other schools and developed the Anekanta doctrine in relation to the growth of various Darsanas. TS . As SATZ READY STOCK IMAGES ON A MAC ANTZINAKUTKAN HITTAT ME THIS Page #651 -------------------------------------------------------------------------- ________________ JAINISM : ITS DISTINCTIVE FEATURES AND THEIR IMPACT ON OUR COMPOSITE CULTURE PROF. KR. DE. KARNATAKI, M.A. The researches of many devoted savants, both Western and Eastern, have established beyond any doubt that Jainism is a very, very old tradition. It is now generally recognised that Mahavira is not the original founder, but only a great reformer who induced fresh blood into the already existing body of Jainism by his work of organising and renovating the Jaina institutions. Prior to him, there was the great Parsva; even he was not the founder of Jainism. Rsabha of the hoary past, belonging most probably to the pre-Vedic age, was the first promulgator and founder of the Jaina tradition. He is unanimously held by both the Jaina and the Brahmana traditions to have existed in very early times. Thus the roots of Jainism go very deep into our history and Jainism undoubtedly is an indigenous system which was prevalent in our country --at least in entire north India-even before the advent of the Vedic Aryans to the Panjab or Brahmavarta. It is one of the most fascinating and inspiring tasks for a thinker to follow the majestic course of Vedic Aryanism coming into contact with the indigenous currents flowing in our country even before its rise here and mingling with them, being influenced by them and emerging, after ages of dynamic assimilation, as the wonderful composite culture, Bharatiya samsksti, which is even now a very much live and day-to-day practised tradition amidst one-fifth of mankind inhabiting our country. If we take up the two most predominant currents in this stream of Bharatiya samskrti, the Brahmanical and the Jaina, they seem to be distinguishable even now (as Jainism has a very considerable following in our country) as Ganga and Yamuna mingling their different-hued waters into one composite river. We shall try to sketch, necessarily in outline, how Jainism has influenced the Vedic-Brahmanic tradition and, thereby, contributed to our composite Bharatiya culture. Before we embark on this, we shall very briefly note the most salient features of Jainism. Jainism is generally clubbed along with Buddhism under sramanasampradaya. This does not bring out its essential nature in entirety. From times immemorial, it is exclusively termed nirgrantha sampradaya. This appellation brings out the fundamentals of Jainism, Of all traditions, Page #652 -------------------------------------------------------------------------- ________________ JAINISM Jainism emphatically lays stress on the nivstti attitude towards life in this world. It considers that the life of an individual in this world is something basically deplorable and that, therefore, it should be unwaveringly brought to an end. We need not go into details regarding how the Jiva gets into bondage and becomes entangled, etc. Suffice it to say that Jainism-true to its nirgrantha origin-looks upon the task of the Jiva mainly to consist in bringing cessation to this life in this world. It does not aim at sukha or happiness in any other world ; it does not aim at continuation of this worldly life in any other form, anywhere else in other worlds. It definitely turns away from the pravitti attitude towards life which consists in zestful indulgence in life characterising the Vedic-Brahmanic tradition expressed in prayers for living a full hundred years, for begetting valiant sons, for having plenty of cows, for destruction of enemies, etc. The characteristic attitude towards life that consists in seeking for a cessation of the same, in considering that the lifeprocess is essentially one to be detested and put an end to and that all our endeavours should mainly be guided by this supreme purpose-undoubtedly is the pivoted core of Jainism in its nirgrantha origin. The basic nivstti stand-point characterising Jainism is laid as the foundation on which the entire Jaina structure of its salient features is raised up systematically and homogeneously. Tapas or the sustained mortification and control over the body as related with the Jiva is elaborated and insisted on in the Jaina canons. Even the harsh and rigorous features of tapas are stressed. Upavasatha (or fasting) and sallekhana (or the forcible casting off of the body) and brahmacarya (or refusal to marry and insisting on strictly remaining single) have been the distinctive features of Jainism. Detailed instructions regarding the several steps to be gone through in these processes are all neatly and thoroughly laid down in the Jaina canons. Even during the times of Alexander, the Macedonian king, we have very many instances of Jaina yatis or tapasis. Probably the order of yatis or samnyasis is indigenous to Jaina tradition. Ahimsa has been the sheet-anchor of Jainism. Nowhere else in the other traditions has this basic virtue so scientifically, scrupulously and thoroughly integrated with the main doctrine. Jainism is the only tradition which has consistently made this tenet soak into the very vitals of its teachings and practices. The strict vegetarianism that is enforced and Page #653 -------------------------------------------------------------------------- ________________ 84 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME the injunction to taking food before dusk in the evening show how elaborately and practically Ahimsa has been made to enter into the day-to-day lives of its votaries. The singular uncompromising insistence on Ahimsa is the special and exclusive feature of Jainism. The ethical code of Jainism is a most beautiful blend of acara and vicara (conduct and reflection). Almost all the members of the usual group of virtues adumbrated regarding conduct or acara (like satya, ahimsa, brahmacarya, asteya, aparigraha) owe their immense importance mainly to Jaina tradition. Jainism tackles the inculcation of all these virtues in its votaries through a very wise and practical hierarchical scale of anu-vratas, maha-vratas, etc. On the side of reflection or vicara, it is Jainism which has stressed right from its very beginning tattva-cintana. Probably, it was Jainism which originally instituted the order of yatimunis wholly devoted to tattva-cintana to the exclusion of all other activities. It is due to this insistence on vicara or tattva-cintana in Jainism that we find that it is Jainas who have been almost the sole originators in literary compositions in most of our languages. Especially is this so in Kannada, the language of Karnatak; invariably the history of Kannada literature starts with a Jaina-yuga or Jaina-period. Moreover, we have a very creditable and pleasing practice amidst the Jainas to encourage production and propagation of literature through liberal grants of land and money : this is solely due to the ever-insistent tone of Jainism on tattvacintana. Very recently, in Kannada, the work, Jaina-dharma, a compendium or a fairly detailed manual on Jainism (a pioneer and laudable publication in 1952) by Annaraya Miraji has seen the light of day owing to sastra-dana of very many Jaina men and women. There have been great luminaries amidst Jainism who have contributed ably and subtly to very many chapters in the history of Indian philosophy. Mention may be made here of the distinctive and very able elaboration of the doctrine of Karma in Jaina metaphysics. Such seem to be the salient features of Jainism as a distinct tradition stretching its roots into the dim past of our country's history. It is true that during its very long existence and development, Jainism has necessarily been influenced by its contact with other traditions and, consequently, it has grafted on to its stem some other branches. All these later additions and modifications we have not touched upon nor stressed as our purpose is mainly to grasp the essentials of Jaina standpoint. We shall now Page #654 -------------------------------------------------------------------------- ________________ JAINISM turn to note how Jainism, through its distinctive features, has contributed to the formation of Bharatiya samsksti through its influence and modification of the other elements equally and simultaneously present therein. The typical Jaina nivitti attitude to life, exemplified in nigrantha sampradaya, has been very largely responsible for sobering down and modifying the Vedic-Brahmanic pravstti attitude. Samsara or the cycle of births and deaths, construed as essentially detestable and, hence, to be got rid of, owes most probably its roots to Jaina influence. Pravstti to be indulged in only with an eye to facilitate nivstti was probably the first compromise effected by the impact of Jainism. Later, as the second and last stage, the Gita conception of niskama-karma attitude was evolved out of the original naive, pravstti attitude of the Vedic people. In both these stages, Jainism must have played a very significant part. Attachment of Jainism to its tenet of Ahimsa and thorough practice and propagation thereof, must have had a tremendous influence on the Vedic-Brahmanic cult of animal sacrifices and practice of taking non-vegetarian food. By its immense faith, Jainism slowly and steadily corroded into the bloody practices of the Vedic people and changed them over triumphantly into the common prevailing vegetarianism and the almost complete abandonment of the animal sacrifices. This significant change in the Vedic-Brahmanic practices and reform thereby is the most telling testimonial to the role of Jainism in the evolution and development of Bharatiya samskrti. Our people during the Vedic-Brahmanic period were mainly engrossed in rituals; they were not much attracted towards speculation about the perennial problems of life and the universe. The recurrent Atmavidya of later Upanisadic times was yet to be born and evolved, at least in its conspicuous singular aspect. Jainism seems to have turned the tide of the order of rituals into speculative channels of Atmavidya; it is undeniable that it must have played a major part in this process of the shift of emphasis on speculation. This surmise is supported by the fact that it is persons like Janaka, etc.--who most probably belonged to or at least were influenced largely by nirgrantha sampradaya--who were the first initiators of the Vedic karmakanda people into the secret doctrines of the Atman. The very striking feature of Jainism in stressing vicara or tattvacintana naturally was the very fitting instrument in forging the specula Page #655 -------------------------------------------------------------------------- ________________ 86 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME tive slant in the Vedic people. This is the legacy that Jainism has left to all subsequent development of our culture. The consistently and elaborately systematised code of ethics---comprising the antara (the internal) and the bahya (the outer) aspects built up by the Jaina tradition could not but percolate into the VedicBrahmanic core surely and subtly. Especially the Yoga system seems to have been mightily influenced by Jainism. It is no wonder that these strands have been woven over into the texture of Bharatiya samskrti that we have inherited. The distinct order of samnyasis or yati-munis, leading a rigorous and pure life based on celibacy and wholly devoting themselves to tattva-cintana, and thereby infusing an elevating tone into the body-politic of the society, has been an intermittent feature of Jainism since time immemorial. The Vedic people mostly had rsis. who lived their ordinary lives of house-holders devoted to teaching Vedic lore. Necessarily, the Jaina order of samnyasis, with its elaborate and rigorous rules of conduct and organisation, strongly appealed to our people in the Vedic period by its thoroughness and usefulness. Hence, we find that the order of samnyasis, together with definite religious institutions, became incorporated and thus was evolved and developed the definite functioning limb of our tradition. This also is one of the greatest contributions that must have been, to a great extent, made by Jainism to our composite culture. We have pitched upon the essential features of Bharatiya samskrti and singling out the distinct elements of Jaina tradition, which admittedly stretches into the dimmest past of our country's history and, moreover, is undoubtedly indigenous, have tried to trace the patterns of influence and contribution to the common stream that has taken rise, being swollen to what it is by very many tributaries flowing their waters into it over all the ages gone by. Naturally and necessarily, ours has been a line of exposition largely summary and suggestive. But, sufficient reflection, it is hoped, is offered to point to the unchallengeable and significant contribution of Jainism, along with other strands, in the evolution and development of our composite culture. Page #656 -------------------------------------------------------------------------- ________________ FUNDAMENTAL PRINCIPLES OF JAINISM DR. B. C. LAW, M.A., LL.B., Ph.D., D. LITT., F.R.A.S.B., F.R.A.S. (HONY.) Jainism has many distinctive characteristics of its own and historically it occupies a place mid-way between Brahmanism on the one hand and Buddhism on the other. The Jaina motto of life is ascetic or stoic. The path to happiness and prosperity lies through self-denial, self-abnegation and self-mortification. The fundamental principle of Jainism is ahimsa or non-harming, which is the first principle of higher life, which Mahavira inculcated to his disciples and followers. Parsva laid stress on the doctrine of ahinsa. Its visible effect was sought to be shown how the brute creation happily responded to the non-harming and compassionate attitude of men. The attainment of nirvana is the highest goal. The practice of tapas or austerities marks and characterises all the prescriptions, practices, and disciplines in Jainism. By purity of heart one reaches nirvana, which consists in peace. Nirvana is freedom from pain and is difficult of approach. It is the safe, happy, and quiet place which the sages reach. An ascetic will by means of his simplicity enter the path of nirvana. He who possesses virtuous conduct and life, who has practised the best self-control, who keeps himself aloof from sinful influences, and who has destroyed 'karma' will surely obtain mukti or salvation or deliverance. In Buddhism nirvana is declared by the Buddhas as the highest condition (paramam). It is the greatest happiness (paraman sukham). With the vision of nirvana, the sinful nature vanishes for ever (attham gacchanti asava). With the Jainas parinirvana is the last fruit or final consummation of the highest perfection attained by man or attain. able in human life. But with them parinirvana is the same term as nirvana,* or moksa meaning final liberation that comes to pass on the complete waning out or exhaustion, of the accumulated strength or force of karma. The liberation is not anything unreal but the best thing. It can be realised by a man in the highest condition of aloofness and transcen1. Sutrakstanga, I, 8.18. 2. Cf. Visuddhimagga, p. 612; Vinaya, I, 8; Ibid., II, 156; Dhammapada, V. 204. 3. Kalpasitra, Jacobi's Ed., 120--Tassanam .. anuttarenam nanenam.. damsane nam .. carittenan .. aloenan .. viharenan .. virienam.. ajjovenam maddavenan .. laghavenam .. khartie .. muttie .. guttie .. tutthie .. buddhie .. sacca-- samyama - tavasucariya - sovaciya - phala parinivvana .. Ibid., p. 187--tammi sarnae Mahaviro nivvuo. Page #657 -------------------------------------------------------------------------- ________________ 88 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME dentality of himself.1 Moksa is the essential point in the teachings of Mahavira which is generally understood as emancipation. It really means the attainment of the highest state of sanctification by the avoidance of pains and miseries of worldly life. Even at this stage the soul appears to be the same without the least change in its condition. It is the state of perfect beatitude as attained. It may also mean final deliverance or liberation from the fetters of worldly life and total annihilation or extinction of human passion. In Jainism, however, nirvana or moksa is not a dreadful or terrible term like the Buddhist parinirvana which suggests at once an idea of the complete annihilation of the individuality of a saint after death by the simile of the total extinction of a burning lamp on the exhaustion of the oil and the wick. So the point is discussed in the Jaina Moksasiddhi. "Would you really think (with the Buddhist) that nirvana is a process of extinction of human soul which is comparable to the process of extinction of a burning lamp (on the exhaustion of the oil and the wick) ?"4 The hearer is advised not to think like that. For with the Jainas nirvana is nothing but a highly special or transcendental condition of human soul in which it remains eternally and absolutely free from passion, hatred, birth, decay, disease and the like because of the complete waning out of all causes of dukkha or suffering (sato vidyamanasya jivasya visista kacid avastha. Kathambhuta ? Raga-dvesa-janmajararogadiduhkhaksayarupa. Jainism cherishes a theory of soul as an active principle in contradistinction to the Vedanta or Samkhya doctrine of soul as a passive principle. Buddhism repudiates it. The plurality of souls is a point in Jaina philosophy, which is the same as in the Samkhya system. The main point of difference between the two is that in Jainism the souls with consciousness as their fundamental attribute are vitally concerned with our actions, moral and immoral, virtuous and wicked, in which sense they are active principles; while in the Samkhya system the purasas with consciousness as their fundamental attribute are passive principles in as much as their nature is not affected by any and all of the activities relegated to Praksti or evolvent. In Jainism the souls or substances do 1. Sutrakrtanga, I, 10.12. 2. Uttaradhyayana Sutra, XXVIII, 30 Cf. Asvaghosa's Saundarananda Kavya, 16. vv. 28-29. Marnasi kim divassa ca naso nivvanam assa jivassa? quoted in the Abhidhana-Rajendra, sub voce Nibbana, Page #658 -------------------------------------------------------------------------- ________________ JAINISM not undergo any change. They are liable to changes due to changes in circumstances. Both the systems necessitate a careful consideration of the cosmical, biological, embryological, physical, mental and moral positions of the living individuals (jivas) of the world as a whole. These constitute the scientific background of the two systems of thought. These constitute also the scientific background of Vedanta and Buddhism. The Jainas developed a cosmographical gradation of beings, more or less in agreement with those adopted in other systems. But the Jainas followed a tradition of Indian thought which took a hylozoistic view of nature that there is nothing formed even in the world of matter, nothing which exists in space and time, which does not represent some kind or form or type of jiva. It is assumed that all of them are in the process of development or evolution in the physical structures, modes of generation, foods, and drinks, deportments, behaviours, actions, thoughts, ideas, knowledge, intelligence and the like. So we need not be astonished when Jainism speaks of earth-lives, water-lives, fire-lives and wind-lives, each with its numerous subdivisions. The Bhagavati Sutra points out that soul in Jainism as in most of the Indian systems is the factor which polarizes the field of matter and brings about the organic combination of the elements of existence. If the position be that death means an event which takes place when the soul leaves the body, the question arises whether it passes off in some form of corporeality (sasariri) or without any such corporeality (asariri). Here too the traditional Jaina position is, it may be that it goes out in some form of corporeality and it may equally be that it does so without any form of corporeality (Siya sariri vakkamai, siya asariri vakkamai). With reference to the gross body characterised as audarika, vaikriya and aharaka, the soul goes out without any corporeality, while with reference to the subtle body characterised as taijasa and karmana (karmic), it departs in its subtle body. The Jainas deny not the existence of soul but the unalterable character of soul. The Jaina belief is a belief in the transmigration of souls, a point in which it differs from the Buddhist conception of rebirth without any transmigration of soul from embodiment to embodiment. Puggala, atta, satta and jiva are the four terms which occur in Buddhism in connection with all discussions relating to individual, 1. Cf. Sitrakrtanga, I, 12.21; Majjhima, I, Sutta No. XIV; cf. Sutta No. LXXVI; Sutrakrtanga, I, 6.27; I, 10.17. Page #659 -------------------------------------------------------------------------- ________________ 90 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME individuality, personality, self and soul. As a biological term puggala is nowhere used to deny the existence of an individual being or a living person. The particular individual or individuals are beings that exist in fact, grow in time and ultimately die. The individuals are signified by some names arbitrarily fixed. The personal name is only a conventional device to denote an individual and to distinguish him from other individuals. It has no connotation beyond this symbolism. In the Abhidhamma literature of the Buddhists puggala is equal to character or scul. According to the Buddhists an individual has no real existence. The term puggala does not mean anything real. It is only apparent truth (sammutisacca) as opposed to real truth (paramattha sacca). A puggalavadin's view is that the person is known in the sense of real and ultimate fact. But he is not known in the same way as other real and ultimate facts are known. He or she is known in the sense of a real or ultimate fact and his or her material quality is also known in the sense of a real or ultimate fact. But it cannot truly be said that the material quality is one thing and that the person another, nor can it be truly predicted that the person is related or absolute, conditioned or unconditioned, eternal or temporal, or whether the person has external features or whether he is without any. One who has material quality in the sphere of matter is a person, but it cannot be said that one who experiences desires of sense in the sphere of sense-desire, is a person. The genesis of the person is apparent, his passing away and duration are also distinctively apparent. But it cannot be said that the person is conditioned.* According to the Tattvarthadhigama sutra, puggala is one of the non-soul extensive substances. The other non-soul extensive substances are dharma, adharma, akasa and kaya. Kaya is taken here in the sense of 'extensive', having extent like the body. According to the Bhagavati Sutra (XV. 1), the organic world is characterised by six constant and opposed phenomena, viz., gain and loss, pleasure and pain, life and death. It clearly presupposes the development of atomic theory (paramanuvada) in Indian philosophy. Each atom is the smallest unitary whole of matter (pudgala). Each of them is characterised by its internal cohesion (sineha). We cannot speak of half 1. Kathavatthu, I, p. 26. 2. Cf. Kathavatthu on Puggala; Law, Designation of Human Types, Introduction, P.T.S. publication; Law, Concepts of Buddhism Chap. VII. Page #660 -------------------------------------------------------------------------- ________________ JAINISM an atom (arddha) since an atom is an indivisible unit of matter. With division it ceases to be an atom (paramanoh ardhikarane paramanutvabhavaprasangat). A molecule (anu) is a combination of more atoms than one. An aggregate of matter (skandha) results from an organic combination of five molecules. Disintegration of a corporeal aggregate results from the separation of the molecules and atoms. Here one may realise the force of the Jaina argument for regarding even material beings, the earth-lives, water-lives etc. as distinct forms of life, each appearing as an individual with its internal cohesion so long as it exists as such. So through the process of organic development or evolution, we pass through the different degrees and forms of internal cohesion. Karma plays an important part in the Jaina metaphysics. In Jainism karma may be worked off by austerity, service rendered to the ascetics or to the poor, the helpless and the suffering by giving them food, water, shelter or clothing. It does not mean a deed or some invisible mystical force. It is the deed of the soul. It is a material forming a subtle bond of extremely refined matter which keeps the soul confined to its place of origin or the natural abode of full knowledge and everlasting peace. The Jainas believe karma to be the result of actions, arising out of four sources : (1) The first source of Karma is attachment to worldly things. (2) Karma is produced by uniting one's body, mind and speech with worldly things; karma is endangered by giving the rein to anger, pride, deceit or greed; and lastly false belief is a fruitful source of karma. In Hinduism we find that God inflicts punishment for evil karma, whereas in Jainism, karma accumulates energy and automatically works it off without any outside intervention. The Hindus think of karma as formless while the Jainas think of it as having form. Karma is divided in Jainism according to its nature, duration, essence, and content. According to the Jainas there are eight kinds of karma : The first kind hides knowledge from us (Jnanavaraniya karma); the second kind prevents us from holding the true faith (darsanavaraniya); the third kind causes us to experience either the sweetness of happiness or the bitterness of misery (vedaniya karma); the fourth kind known as mohaniya karma bemuses all the human faculties; it results from worldly attachments and indulgence of the passions; the fifth kind determines the length of time Page #661 -------------------------------------------------------------------------- ________________ $ ACARYA VIJAYAVALLABHASORI COMMEMORATION VOLUME which a jiva must spend in the form with which his Karma has endowed him (ayu karma). The sixth karma known as the nama-karma decides which of the four states or conditions shall be our particular gati. Nama karma has many divisions. The seventh kind is gotra-karma. It is the gotra or the caste which determines a man's life, his occupation, the locality in which he may live, his marriage, his religious observances and even his food. There are two chief divisions of this Karma. It decides whether a living being shall be born in a high or in a low caste family. The Antaraya karma is the last and the eighth kind.1 Here karma always stands as an obstacle, e.g., labhantaraya, bhogantaraya, upabhogantaraya and viryantaraya. There are four kinds of ghatiyakarma (destructive karma) which retain the soul in mundane existence. The Jainas hold that the soul while on the first step (mithyatvagunasthanaka) is completely under the influence of karma and knows nothing of the truth. The soul whirling round and round in the cycle of rebirth, loses some of its crudeness and attains to the state which enables it to distinguish between what is false and what is true. A soul remains in an uncertain condition, one moment knowing the truth and the next doubting it. A man has either through the influence of his past good deeds or by the teachings of his preceptor obtained true faith. He then realises the great importance of conduct and can take the twelve vows. The Jainas believe that, as soon as the man reaches the state of an ayogikevaligunasthanaka, all his karma is purged away and he proceeds at once to moksa (salvation) as a siddha or the perfected one. The Jaina Sutrakstanga (1.6.27; 1.10.17) speaks of various types of kriyavada then current in India. Buddhism was promulgated as a form of kriyavada or karmavada. According to Mahavira, kriyavada of Jainism is sharply distinguished from akriyavada (doctrine of non-action), ajnanavada (scepticism) and vinayavada (formalism) precisely as in the words 1. Attha kammaim vocchami anupubbin jahakaman jehim baddho ayam jivo samsare parivattai nanassavaranijjar darsanavaranam taha veyanijjam taha moham aukamman taheva ya namakammam ca goyam ca antarayam taheva ya evameyai kammaim attheva u samasao (Uttaradhyayanasutra, xxxiii, 1-3). Antaraya is fivefold as preventing gifts, profits, momentary enjoyment, continuous enjoyment and power. S. Stevenson, The Heart of Jainism, p. 183. Page #662 -------------------------------------------------------------------------- ________________ of the Buddha. The kriyavada of Buddhism is distinguished from Sathayadrsti involving various types of akriya, vicikitsa (scepticism) and silavrataparamarsa (Pali Silabbataparamasa, formalism). To arrive at a correct understanding of the doctrinal significance of kriyavada of Jainism, it is necessary not only to know how it has been distinguished from akriyavada, ajnanavada and vinayavada but also from other types of kriyavada. The Sutrakrtanga mentions some types of akriyavada: (1) On the dissolution of the five elements (earth, water, fire, wind and air), living beings cease to exist. On the dissolution of the body the individual ceases to be. Everybody has an individual soul. The soul exists as long as the body exists. JAINISM (2) When a man acts or causes another to act, it is not his soul which acts or causes to act.2 (3) The five elements and the soul which is a sixth substance are imperishable. (4) Pleasure, pain, and final beatitude are not caused by the souls themselves but individual souls experience them. (5) The world has been created or is governed by gods. It is produced from chaos.3 2. 3. 4. 93 (6) The world is boundless and eternal. It may be noted here that all these views which are reduced to four main types correspond to those associated in the Buddhist Nikayas with four leading thinkers of the time, e.g., atheism like that of Ajita, eternalism like that of Katyayana, absolutism like that of Kasyapa and fatalism like that of Gosala. Makkhali Gosala was the propounder of the theory of evolution of individual things by natural transformation. Ajita was to point out that the particular object of experience must be somehow viewed as an indivisible whole. The Sutrakrtanga (1.1.13) states that his was really a theory of the passivity of soul. The logical postulate of Kavandin Katyayana's philosophy was no other than the Permenedian doctrine of being. Nothing comes out of nothing. From nothing comes nothing, what is does not perish. 5. 6. . Atman is a living individual, a biological entity. The whole self does Suttanipata, V. 231 (Silabbatar va pi yad atthi kinci); Khuddakapatha, p. 5. Sutrakrtanga, 1.1.3.5-8. Sutrakrtanga, 1.1.1.13. Sutrakrtanga II, 1.15-17. Noya uppajjae asam. asato nacci sambhavo, sato nacci vinaso. Page #663 -------------------------------------------------------------------------- ________________ 84 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME not outlast the destruction of the body. With the body ends life. No soul exists apart from the body. The five substances with the soul as the sixth are not directly or indirectly created. They are eternal. From nothing comes nothing. All things have the atman, self or ego for their cause and object; they are produced by the self; they are manifested by the self; they are infinitely connected with the self, and they are bound up in the self. One man admits action and another does not admit it. Both men are alike. Their case is the same because they are actuated by the same force, i.e., by fate. It is their destiny that all beings come to have a body to undergo the vicissitudes of life and to experience pleasure and pain. Each of these types stands as an example of akriyavada in as much as it fails to inspire moral and pious action or to make an individual responsible for an action and its consequences. According to the Uttaradhyayanasutra, ajnanavada is nothing but the inefficiency of knowledge. Some think that the upholders of ajnanavada pretend to reason incoherently and they do not get beyond the confusion of their ideas. The Vinayavada may be taken to have been the same doctrine as the silabbataparamasa in Buddhism. The silabbataparamasa is a view of those who hold that the purity of oneself may be reached through the observance of some moral precepts or by means of keeping some prescribed vows. According to the Sutrakytanga (1.12.4) the upholders of Vinayavada assert that the goal of religious life is realised by conformation to the rules of discipline. It is interesting to know the types of Kriyavada that do not come up to the standard of Jainism. The soul of a man who is pure, will become free from bad karma on reaching beatitude but in that state it will again become defiled through pleasant excitement or hatred. If a man with the intention of killing a body hurts a gourd mistaking it for a baby, he will be guilty of murder. If a man with the intention of roasting a gourd roasts a baby, mistaking him for a gourd, he will not be guilty of murder. Mahavira holds that the painful condition of the self is brought about by one's own action and not by any other cause. Pleasure and pain are brought about by one's own action. Individually a man is born, individually he dies, individually he falls and individually he rises. His passions, consciousness, intellect, perceptions and impressions belong to the individual exclusively. All living beings owe their present form of 1. 2. Sutrakrtanga II. 1.5-34. Sutrakstanga 1.12.2. Page #664 -------------------------------------------------------------------------- ________________ JAINISM existence to their own karma. According to the Sutrakstanga (1.12.15), the sinners cannot annihilate their work by new work; the pious annihilate their work by abstention from work. Karma consists of acts, intentional and unintentional, that produce effects on the nature of soul. The soul is susceptible to the influences of karma. The Jaina doctrine of nine terms (navatattva) developed from the necessity for a systematic exposition of kriyavada, which is in its essential feature only a theory of soul and karma. The categories of merit and demerit comprehend all acts, pious and painful, which keep the soul confined to the circle of births and deaths. The Uttaradhyayanasutra (XXVIII, 11) points out that the wearing out of the accumulated effects of karma on the soul by the practice of austerities lies in nirjara (tapasa nirjara ca). All the Indian systems believe that whatever action is done by an individual, leaves behind it some sort of potency, which has the power to ordain for him joy or sorrow in the future, according as it is good or bad. According to the Samhitas he who commits wicked deeds suffers in another world, whereas he who performs good deeds, enjoys the highest material pleasures. According to the popular Hindu belief karma is a sum-total of man's action in a previous birth, determining his future destiny which is unalterable. Its effect remains until it is exhausted through suffering or enjoyment. The doctrine of karma is accepted in all the main systems of Indian philosophy and religion as an article of faith, The Buddha is generally credited with the propounding of the doctrine, but there is a clear statement in the Majjhima Nikaya (Vol. I, p. 483) to show that the doctrine had not originated with the Buddha. It was propounded before his advent by an Indian teacher who was a householder. In the BThadaranyaka Upanisad and in the teachings of Yajnavalkya, we meet with a clear formulation of the doctrine of karma. The Buddhist doctrine of karma is nothing but a further elucidation of that in the Upanisad. According to the Majjhima Nikaya (III, p. 203), the doctrine is emphatically formulated thus : 'Karma is one's own, a man is an inheritor of his karma, one finds one's birth according to his or her karma, karma is one's own kith and karma is one's own refuge, karma divides beings into higher or lower.' The Buddhists approached the problem from a purely mental point of view. The Mahaniddesa (I, pp. 117-118) points out that a man need not be afraid of the vast accumulation of karma through a long 1. Das Gupta, History of Indian Philosophy, pp. 71-72. Page #665 -------------------------------------------------------------------------- ________________ 99 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME cycle of births and deaths. For consideration from the point of view of mind, the whole of such accumulation may be completely undone by a momentary action of mind. Mind is in its own place and as such can make and unmake all such accumulations of karma. On the whole Buddhism shifted the emphasis to the action and the state of the mind. Accordingly karma came to be defined as cetana or volition. A person cannot be held morally or legally responsible for his own action, if it is not intentional. Thus the Buddhist teachers tried to define karma on a rational and practical basis. This viewpoint has been criticised in the Jaina Sutrakrtanga. It is quite clear that in Buddhism the world exists through karma and people live through karma (karmana vattati loko, kammana vattati paja). In the Sutrakrtanga (1.12.11) we find that the painful condition of the self is brought about by one's own action; it is not brought about by any other cause, such as, fate, creator, chance or the like (Sayarkadanca dukkham, nannakadan). According to Silanka the kriyavadins contend that works alone by themselves without knowledge lead to moksa.2 The same idea is found in the Buddhist Nikayas-Sukhadukham sayarkatan in contradistinction to sukhadukkham paramkatam. In Buddhism pleasure and pain are brought about by one's own action. Sukha and dukkha (pleasure and pain) are conceived as two distinct principles, one of attraction, integration and concord and the other of repulsion, disintegration or discord. Sukha is taken to be the principle of harmony and dukkha that of discord. In Buddhism dukkha is taken in a most comprehensive sense so as to include in it danger, disease, waste, and all that constitutes the basis or the cause of suffering. Roga (disease) which is an instance of dukkha is defined as that condition of the self, physical self, when the different organs do not function together in harmony and which are attended with a sense of uneasiness. Arogya or health, the opposite of disease, is defined as that condition of self when all the organs function together in harmony and are attended with a sense of ease. Thus we see that the problem of suffering is essentially rooted in the feeling of discord or disparity. Birth, decay or death is not in itself dukkha or suffering. These are only a few contingencies of human experience which upset the 1. Jaina Sutras Part II, S.B.E. Ibid., II, S.B.E., p. 317 n. Anguttara Nikaya, III, 440 (Sayamkatanca param katanca sukhadukkham); Sangutta Nikaga, II, p. 22. Page #666 -------------------------------------------------------------------------- ________________ JAINISM expectations of men. From the psychological point of view dukkha is a fceling or vedana which is felt by the mind either in respect of the body or in respect of itself and as a feeling it is conditioned by certain circumstances. Whether a person is affected by suffering or not depends on the view he takes of things. If the course of common reality is this that, being once in life, one cannot escape either decay or death and if the process of decay sets in or death actually takes place, there is no reason why that person should be subject to dukkha by trying to undo what cannot be undone. Thus we see that dukkha is based on the misconstruction of the law of things (dhammata) or the way of happening in life. If the order of things cannot be changed, two courses are open to individuals to escape from suffering : (1) to view and accept the order as it is, and (2) to enquire if there is any state of consciousness, on the attainment of which, an individual is no longer affected by the vicissitudes of life. Dukkha is nowhere postulated as a permanent feature of reali'y. It is entertained only as a possible contingency in life as it is generally lived. Happiness lies in the association with the Elect and in the sight of them. The association with the wise brings happiness. It is always desirable to follow the wise, intelligent, learned, dutiful, the enduring and the Elect (Dhammapada, Sukhavagga). There is no happiness higher than tranquillity. Health is the greatest gain, contentment is the best wealth, trust is the best of relationships but nirvana is the highest happiness. He is happy who has tasted the sweetness of solitude and tranquillity and who is free from fear and sin. The Jainas like the Buddhists believe that himsa or life-slaughter is the greatest sin. As a man kills a jiva, so will he be killed in hell. Dishonesty, covetousness, conceit, avarice, attachment, hatred, quarrelsomeness, slander, fault-finding and lack of self-control are considered as sins in Jainism, which lead people to suffer. Mokkha according to the Jainas is the highest happiness. One who has attained it, is called a siddha or a perfected one. A siddha is a being self-controlled, without caste, unaffected by smell, without the sense of taste, without feeling, without form, without hunger, without pain, without sorrow, without joy, without birth, without old age, without death, without body, without karma, enjoying an endless and unbroken tranquillity because of the complete waning out of all causes of suffering or dukkha. 1. "Arogya parama labha, santutthi paramam dhanam vissasa purama nati nibbanan paraman sulhan." (Dhammapada, V. 204), Page #667 -------------------------------------------------------------------------- ________________ 98 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME By performing meritorious deeds (punna) on earth people obtair. pleasures and comforts. By giving a seat and a bed (sayanapunya) one gets a very high position; by bestowing food (annapunya) one secures health and wealth; by the gift of clothes (vastrapunya) one acquires good complexion and property; the gift of conveyance procures for the giver special happiness and that of light begets power of vision. Besides there are other kinds of punya : panapunya (merit acquired by giving water to the thirsty), layanapunya (merit acquired by building or lending a house to a monk), manahpunya (merit acquired by thinking good of everybody), kayapunya (merit acquired by saving a life or rendering service), vacanapunya (merit acquired by speech) and namaskarapunya (merit acquired by reverent salutation). Papa (demerit) and punna (merit) are equally reprehensible for the aspirant after the highest stage of saintship and nirvana. When the fruits of a good deed are consumed, the man has again to come down to this earth to be buffetted by the waves of papa and punna. We may note here that in Buddhism or in Jainism or Brahmanical system and in fact in every Indian religious system, there is no conception of eternal never-ending suffering in hell like the Christian or rather the Hebrew eschatological conception of Gehenna, the abode of the wicked, where they suffer endless torments by fire. Some of the Christian fathers hold that ultimately there would be an end to the punishment of the most wicked; but this is not the idea of either the early' or mediaeval church, and even Protestant divines stick to the idea of the never-ending punishment of the damned. This is quite foreign to the Indian conception, according to which, every act either good or bad, produces happiness or suffering for a limited period, though the period may be considerably long according to the nature of the deed. In Jainism dharma, adharma, space, time, matter, and soul are the six substances. They are imperishable and eternal by their very nature. Each of them is a substance but time, matter, and soul form an infin number of substances. The characteristic of dharma is motion. That of adharma is immobility, and that of akasa (space) is to make room. The characteristic of time is duration, that of soul is a realisation of knowledge, faith, conduct, austerities, energy and realisation of its development. 1. 2. Sutralertanga, I, 1; 1:15-16. Ibid., I, 1.2.3; I, 1.4.2. Page #668 -------------------------------------------------------------------------- ________________ JAINISM 99 These six substances are known as the six astikayas or terms comprehending and characterising the world of existence. The three terms, dravya, guna and paryaya characterise the six astikayas. Under navatattva or the doctrine of nine terms come jiva and ajiva.1 The Jivajivabhigama, which is the third Jaina Upanga, really contains the doctrine of living and non-living things. It mainly points out the various classifications of java and ajiva. The former comprises all entities endowed with life, while the latter includes those which are devoid of life. These two terms comprehend the world of existence as known and experienced. The world of life is represented by the six classes of living things and beings. The earth-lives, water-lives and plants are immovable beings while the movable beings are the fire-lives, wind-lives and those with an organic body. Through the gradation of living beings and things one can trace the evolution of senses, the lowest form of beings being provided with only one sense, namely the sense of touch.? In Buddhism jiva and ajiva convey the same meaning as in Jainism. In the Mahalisutta of the Dighanikaya (I. p. 159--tam jivam tam sariram udahu annam jivan annam sariram), Buddha raises the question whether jiva and sarira are the same, but he does not answer the question. He simply leads the discourse upto saintship along with the series of mental states set out in the Samannaphalasutta of the Digha, I. Jivitindriya mentioned in the Pali Vinaga, III, 73; Samyutta, V. 204; Milinda, 56, is the faculty of life. Jiva in the sense of living being or soul occurs in the Milindapanha. Jiva (soul), ajiva (the inanimate things), the binding of the soul by karma, merit (punya), demerit (papa), that which causes the soul to be affected by sins (asrava), the prevention of sins by watchfulness (samvara), annihilation of karma (karmaksaya) and final deliverance (moksa) are the nine truths. The nine main terms of Jainism which became widely known as early as the time of the Buddha include nirjara and mokkha. Purananam kammanam tapasa vyantibhava, navanam kammanam akarana ayatim anavassavo, ayatin anavassava kammakkhayo kammakkhaya dukkhakkhayo dukkhakkhaya vedanakkhayo vedanakkhaya sabbam dukkham nijjinnam bhavissatiti. 1. Uttaradhyayana, XXVIII, 14. 2. Cf. Majjhima I, 157; Arguttara II, 41. Trenckner Ed. p. 31. Majjhima, II, p. 214. 3. Tre 4. MO Page #669 -------------------------------------------------------------------------- ________________ 100 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME Here nijjinnam implies the idea of nijjara (nirjara). Nirjara lies in the wearing out of the accumulated effects of karma on the soul by the practice of austerities. Austerities are internal and external. Internal austerities are the following: Expiation, veneration, service to saints, concentration, abandonment of bodily attachment and study. According to the Tattvarthadhigama sutra the external austerities are the following: Fasting, eating less, sitting and sleeping in a lonely place, mortification of the body, daily renunciation of one or more of the six kinds of delicacies, taking a mental vow to accept food from a householder, if a certain condition is fulfilled. The ten virtues are the following: Forgiveness (uttama-ksama), humility (uttama-mardava), honesty (uttama-arjava), purity (uttama-sauca), truthfulness (uttama-satya), restraint (uttama-samyama), austerities (uttama tapas), renunciation (uttama-tyaga), selflessness (uttama-akincanya) and chaste life (uttamabrahmacarya). The causes of bondage (bandha) are the following: (1) wrong belief, (2) perverse belief, (3) doubt, scepticism, (4) veneration, (5) wrong belief caused by ignorance and (6) inborn error. Samvara is the principle of self-control by which the influx of sins is checked. The category of samvara comprehends the whole sphere of right conduct. It is an aspect of tapas. Some hold that it is the gradual cessation of the influx into the soul along with the development of knowledge. Faith is produced by nature (nisarga), instruction (upadesa), command (ajna), study of the sutras, suggestion (bija), comprehension of the meaning of sacred love (abhigama), complete course of study (vistara), religious exercise (kriya), brief exposition (samksepa) and reality (dharma). According to the Buddhists, faith is the basic principle of all good deeds. It is the germinating principle of human culture. It is characterised by two marks: (1) tranquilising in the sense of making all obstacles disappear and rendering consciousness clear; and (2) leaping high to achieve what has not been achieved, to master what has not been master 1. 2. Uttaradhyayana, XXVIII, 34. Uttaradhyayana sutra, XXVIII, 16: Nisagguvaesarui anarui suttaviyaruimeva Abhigama-Vitthararui kiriya-samkhevadhammarui. Dharma has been translated by Jacobi as 'Law (Jaing sutras, II, SBE.. p. 154), Page #670 -------------------------------------------------------------------------- ________________ JAINISM ed, and to realise what has not been realised. Faith is nothing but trust in the Buddha, Dharma, (Doctrine) and Sangha (Order). The celebrated Pali Scholiast Buddhaghosa points out that faith is transforming itself into bhakti or devotion. It is associated with prema or love. The noble eightfold path (ariya atthangiko maggo) is the development of the five controlling faculties and powers, one of which is faith or eraddha. In Jainism we find that being possessed of the right view (Samyakdarsana), one should bear all disagreeable feeling, giving up everything worldly. Samyak-darsana may be understood as right faith which consists in an insight into the meaning of truths as proclaimed and taught, a mental perception of the excellence of the system as propounded, a personal conviction as to the greatness and goodness of the teacher and a ready acceptance of some articles of faith for one's own guidance. It is intended to remove all doubt and scepticism from one's mind and to establish or reestablish faith. It is no doubt a form of faith which inspires action by opening a new vista of life and its perfection. Right faith on the one hand and inaction, vacillation, on the other, are incompatible. Take the Buddhist word sammaditthi which conveys the sense of faith or belief. It is precisely in some such sense that the Jainas use the term sammadamsana. There cannot be right faith unless there is a clear pre-perception of the moral, intellectual or spiritual situation which is going to arise. Right faith is that form of faith which is only a stepping stone to knowledge (panna). Right belief, right knowledge, right conduct, and right austerities are called the aradhanas in Jainism. Some think that right knowledge (samyal: jnana), right faith (samyak darsana) and right conduct (samyak caritra) are the three jewels in Jainism. The Uttaradhyayana Sutra (XXVIII. 2) points out that jnana, darsana, caritra and tapas together constitute the road to final deliverance (moksamarga). Tapas must be included as a part of caritra or conduct (vide in this connection Umasvati's Tattvarthadhigamasutra, 1.1). Right belief is the belief or conviction in things ascertained as they are. Right belief depends on the acquaintance with truth, on the devotion of those who know the truth and on the avoidance of heretical tenets. There is no right conduct without right belief. It must be cultivated for obtaining right faith; righteousness and conduct originate together. The right belief is attained by intuition and acquisition of 1. Cf. Majjhima, I. pp. 285 ff. 2, S. Stevenson, Heart of Jainism, p. 245. Uttaradhyayana, XXVIII, 28.29. 3. 101 Page #671 -------------------------------------------------------------------------- ________________ 102 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME knowledge from external sources. It is the result of subsidence (upasama), destruction-subsidence (ksayopasama) and destruction of right belief deluding karmas (darsana-mohaniya-karmopasama). The right belief is not identical with faith. It is reasoned knowledge. Adhigama is knowledge which is derived from intuition, external sources, e.g., precepts and scriptures. It is attained by means of pramana and naya. Pramana is nothing but direct or indirect evidence for testing the knowledge of self and non-self. Naya is nothing but a standpoint which gives partial knowledge of a thing in some of its aspects. Samyak-darsana is of two kinds: (1) belief with attachment, the signs of which are the following: calmness (prasama), fear of mundane existence in five cycles of wanderings (sarvega), substance (dravya), place (ksetra), time (kala), thought-activity (bhava), compassion towards all living beings (anukampa) and (2) belief without attachment (the purity of the soul itself). Right knowledge is of five kinds : (1) knowledge through senses, i.e., knowledge of the self and non-self through the agency of the senses of mind; (2) knowledge derived from the study of the scriptures; (3) direct knowledge of matter in various degrees with reference to subject-matter, time, space, and quality of the object known; (4) direct knowledge of the thoughts of others, simple or complex and (5) perfect knowledge. It should be noted here that the Buddhists recognise right knowledge (sammanana) as one of the additional factors in the noble eightfold path. Obstruction to knowledge is five-fold : (a) obstruction to knowledge derived from sacred books (sutra); (b) obstruction to perception (abhinibodhika); obstruction to supernatural knowledge (avadhijnana), knowledge of the thoughts of others (manahparyaya) and the highest and unlimited knowledge (kevala).? The first kind of knowledge corresponds to the Buddhist sutamayapanna; the second kind to cintamayapanna, the third kind to vilokana; the fourth kind to cetopariyayanana and the fifth kind to 1. Knowledge of the distant non-sensible in time or space possessed by divine and internal souls. Antavantajnana in Buddhism (Anguttara, IV, p. 428) is evidently the same term as Jaina Avadhijnana which is knowledge co-extensive with the object rather than supernatural knowledge (antavantena fianena antavantan lokam janam passam). Vide Kalpasutra, 156-59 .... anante anuttare nivvaghae niravarane java kevala-vara-nanadamsane samupanne .... It is just the synonym of Buddhist aparisesa. Page #672 -------------------------------------------------------------------------- ________________ sabbannuta or omniscience consisting in three faculties of reviewing and recalling to mind all past existences with details, of seeing the destiny of other beings according to their deeds and of being conscious of the final destruction of sins.1 1. 123 Kevala means that which is limited by the object, that which is sufficient to survey the field of observation. Manahparyayajnana is defined in the Acaranga Sutra (II, 15.23) as a knowledge of the thoughts of all the sentient beings. Kevalajnana is defined in it as omniscience enabling a person to comprehend all objects and to know all conditions of the worlds of gods, men and demons. As defined in the Anuyogadvara the abhinibodhika knowledge is one which is directed to the objects (atthabhimuho) and determined (niyao). It is perceptual in its character in so far as the objects are known through the sense-perception. The srutajnana is also a kind of dbhinibodhika knowledge which is indirect. The avadhijnana implies the internal perception of the objects from different angles, each implying a particular modus operandi. (For further details vide, Law, Some Jaina Canonical Sutras, pp. 105-107). The different kinds of obstruction to right faith are sleep, activity, very deep sleep, a high degree of activity and a state of deep-rooted greed. Syadvada consists of certain nayas or viewpoints from which assertions are made as to truth. The number of nayas was finally fixed as seven, but the canonical texts are reticent about their exact number. According to the doctrine of Syadvada there are seven forms of metaphysical propositions and all contain the word Syat, e.g., Syad asti sarvam, Syad nasti sarvam. In deciding all questions the admirable way was one of Syddvada. If the question was mooted like this: Is the world eternal or not? The Master's advice to his disciples was neither to side with those who maintained that the world is eternal nor with those who maintained that it is not eternal. The reason seems to be this that from neither of these alternatives they could arrive at truth. By proceeding exclusively from either side they would only be led to error. The syad mode was the real way of escape from the position of the dogmatist and that of the sceptic, from both of which Mahavira recoiled. Syat means 'may be' and it is explained as kathamcit (somehow). Lesya is a term signifying colour according to the Sutrakrtanga JAINISM Cf. Tattvarthadhigama sutra, L. 9. Cf. Kalpasutra, 15. 3. Acarangasutra, II, 15.25. 103 Page #673 -------------------------------------------------------------------------- ________________ 104 ACARYA VIJAYAVALLABHASORI COMMEMORATION VOLUME (1.6.13). The classification of living beings in terms of six colours may be traced in Parsva's doctrine of six jivanikayas. Lesya is said to be that by means of which the soul is tinted with merit and demerit. It arises from yoga or kasaya, namely the vibrations due to the activity of body, mind or speech or passions. Parsva's doctrine of the six classes of living beings served as the basis of Mahavira's doctrine of six lesyas. The lesyas are different conditions produced in the soul by the influence of different karma. They are, therefore, not dependent on the nature of the soul but on the karma which influences the soul. They are named in the following crder: black, blue, grey, red, yellow and white. The black (krsna) lesya has the colour of a rain cloud, a buffalo's horn. The blue (nila) lesya has the colour of the blue Asoka (Jonesia Asoka) having red flowers. The grey (kapota) lesya has the colour of the flower of atasi (Linum usitatissimum) having blue flowers. The red (rakta) lesya has the colour of vermilon. The yellow (padma) lesya has the colour of orpiment. The white (sukla) lesya has the colour of conch-shell. The taste of the black lesya is more bitter than that of tumbaka (Lagenaria vulgaris). The taste of the blue lesya is more pungent than black pepper and dry ginger. The taste of grey lesya is more pleasant than that of ripe mango. The degrees of the lesyas are three or nine or twenty-seven or eighty-one or two hundred and forty-three. Each of these degrees is threefold : low, middle and high. A man who acts on the impulse of the five sins, who commits cruel acts, who is wicked and mischievous, develops the black lesya. A monk who has anger, ignorance, hatred, wickedness, deceit, greed, carelessness, love of enjoyment etc., develops the blue lesya. A man who is dishonest in words and acis, a thief, a deceiver, develops the grey lesya. A man who is humble, restrained, well disciplined, free from deceit, and law-abiding, develops the red lesya. A man who controls himself, who is attentive to his study and duties, develops the yellow lesya. A man who controls himself, who subdues his senses, who is free from passion, develops the white lesya. The black, blue and grey lesyas are the lowest lesyas, through them the soul is brought into misery. The red, yellow, and white lesyas are the good lesyas, through them the soul is brought into happiness. In the first and last moment of all these lesyas, when they are joined with the soul, the latter is not born 1. Acaranga, II, 15.16. Law, Mahavira, His Life and Teachings, p. 104. Vide in this connection S. Stevenson, Heart of Jainism, pp. 102 ff. 3, Page #674 -------------------------------------------------------------------------- ________________ into a new existence.1 Those who cherish right views, do not commit sins and are enveloped in white lesya, will reach enlightenment at the time of death. Uttaradhyayana, XXXV. JAINISM The Buddhist idea of contamination of mind by the influx of impurities from outside, illustrated by the simile of a piece of cloth dyed blue, red, yellow or the like, would seem to have some bearing on the Jaina doctrine of the six lesyas, which is merely hinted at in the Sutrakrtanga (1.4.21), where a Jaina saint is described as a person whose soul is in a pure condition and fully explained in the Uttaradhyayana (XXXIV). The Jaina religious efforts are directed towards the acquisition of pure lesya. The black lesyd is the worst of the three bad emotions colouring soul. The blue lesya is an emotion which is less evil than the last. The grey lesya may lead men to do evil. A man under its command becomes crooked in thought and deed. The tejo lesyd removes all evil thoughts from the jiva under its sway. The padma lesya is good emotion. A man controls anger, pride, deceit and avarice through its power. When a man is under the influence of the white lesya, love and hatred disappear. Black, blue and grey are the three bad emotions; yellow, pink and white are the three good emotions. Cf. Maskarin's division of souls into six colour types (abhijatis) reduced according to the Mahabharata (XII, 279, 33-68) into the Sankhya division of souls in three colour types, viz., the white, the red and the black. Leumann defines lesya as the soul type. The Panhavagarandim (Prasna-vyakaranani), also known as the Prasna Vyakaranadasa, which is the tenth anga of the Svetambara Agama, explains the great moral vows of the Jainas. The first four represented the four principles of self-restraint as prescribed by Parsva for his followers. Although the enumeration of the principles is somewhat different, they are all important to both the Jaina and Buddhist systems. In the Jaina presentation a greater emphasis is laid on the side of the abstinence from impious acts, while in the Buddhist presentation much stress is laid on the positive aspect of virtues. It is not enough that a person abstains from doing a misdeed in as much as a progressive man is expected to cultivate and develop friendliness, truthfulness, honest life, etc. The difference seems to be one of degree and not of kind. (Vide Law, Jaina Canonical Sutras, pp. 62-63). According to Parava there were four vows. To these 2 Sutrakrtanga, 1.10.15. 106 Page #675 -------------------------------------------------------------------------- ________________ 106 ACARYA VIJAYAVALLABHASORI COMMEMORATION VOLUME four vows of Parsva the vow of chastity was later added by Mahavira. This he did by dividing the vow of property into two parts: one relating to women and the other relating to material possessions. The Ajivika leader Gosala's conduct led Mahavira to add the vow of chastity to the four vows of Parsva. Catuyama or caujjama (Pali catuyamasamvara)1 denoting four vows of Parsva was undoubtedly, a phraseology of the religion of Parsva, but it acquired altogether a new connotation with the followers of Mahavira. The first great vow of the Jainas is abstinence from killing living beings. (Cf. Buddhist Panatipataveramani) The second great vow is avoidance of falsehood (Cf. Buddhist Musavadaveramani). A Jaina speaks after deliberation. He comprehends and renounces anger, greed, fear and mirth. The third great vow is avoidance of theft (Cf. Buddhist Adinnadaveramani). A Jaina begs after deliberation for a limited space. He consumes his food and drink with the permission of his superiors. He who has taken possession of some space should always take possession of a limited part of it, and for a fixed period. He may beg for a limited space for his co-religionists after deliberation. The next vow is avoidance of sensual pleasures (Cf. Buddhist Abrahmacariyaveramani). The last great vow is freedom from possessions (Cf. Buddhist Jataruparajatapatiggahanaveramani). The non-hankering after worldly possessions may be internal and external. The external hankering is an obstacle to religious practice and the internal hankering leads a person to the incorrectness of method, recklessness, thoughtlessness and moral contaminations according to the Panhavagaranaim. The Avasyaka sutra (Avassaya suya) refers to the Samayika vow which means the maintenance of a balanced state of mind with regard to all blamable actions, passions and hatred. The Samayika vow as a preliminary to the Jaina religious practices primarily means virati or abstinence. The Thananga which is the third Anga of the Jain Canon, mentions four kinds of mental concentration (jhana) each with its four varieties. The jhana is defined in Jainism as the resting of consciousness on a single object even for a moment (anto muhuttamattan cittavatthanan egavatthummi). The first is called artadhyana of which the characteristic mark Catuyama samvara samvuto (Sam. I, 66; Digha. III, 49). Cf. Anguttara I. 205--This is known in southern Buddhism as Niganthuposatho. 3. Sutrakstanga, II, 7.17. Page #676 -------------------------------------------------------------------------- ________________ JAINISM 107 is self-mortification or that which is resorted to by a person who is oppressed by the fear of the world. The second is terrific (raudra) as it is attended by the worst cruelties to life. The third is dharmya or pious, as it is not bereft of the practices of piety as enjoined in the scriptures. The fourth is sukla or purificatory, as it serves to purge all impurities due to the karmic effect. It is interesting to note that in Jainism there are twelve meditations on transitoriness, helplessness, mundaneness, loveliness, separateness, impurity, inflow, stoppage, relinquishment, universe, rarity of right path, and nature of right path. The Avasyaka sutra (Avassaya suya) refers to kayotsarga which is an ascetic mode of atoning for the excess in sinful indulgences (aticara). It implies the idea of particular bodily postures to be adopted in keeping oneself unmoved on suitable spot. It is a Jaina mode of dhyana (hana) practice. He who practises this mode is required to keep his body, mind, and speech under perfect restraint. His mind is to be kept intent on the particular object of meditation. Jainism lays stress on the practice of self-mortification as a means of checking one's passion as well as of inducing mental concentration. From samayika to kayotsarga all the modes are to be carefully studied and methodically practised with a view to clearing the path of progress of aspirant towards the attainment of emancipation. There are five samitis and three guptis which constitute eight means of self-control. They are also known as the eight articles of Jaina creed. In Buddhism the ideas of samiti and gutti are found to be the same. The samitis are the following: (1) going by paths trodden by men, carts, and beasts, etc. and looking carefully so as not to cause the death of living beings; (2) using sweet, gentle and righteous speech; (3) receiving alms in a manner to avoid forty-two faults; (4) receiving and keeping things necessary for religious exercises; and (5) performing the operation of Nature in an unfrequented place. Gutti is vedic gupti meaning protection, defence, guard, watchfulness. The three guttis are the following: (1) preventing mind from sensual pleasures by engaging it in contemplation, study etc.; (2) preventing the tongue from saying bad things by 1. Cf. Digha, I, p. 172. 2. Digha, II, 292. Ibid., III, 148; Arguttara, IV, 106 ff.; Cf. Uttaradhyayana Sutra, XXIV, 1: atta pavayanamayao Samugutti taheva ya panceva ya samiio tao guttio ahiya. Page #677 -------------------------------------------------------------------------- ________________ 108 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME taking the vow of silence; and (3) putting the body in an immovable posture. The walking of a well disciplined monk should be pure in respect to the ends, time, road and effort. Knowledge, faith and right conduct are the ends; the time is day-time; the road excludes bad ways; the effort is fourfold as regards substance, space, time and condition of mind. A well disciplined monk should work carefully; he should avoid pride, greed, deceit etc. He should use blameless and concise speech at the right time. For a detailed discussion of the subject, vide my 'Some Jaina Canonical Sutras, p. 204. In Jainism the five sinful deeds that one commits due to innate proneness to sin stand as opposed to five great vows (pancamahavratas) that follow from the principle of samvara or restraint. The five sinful deeds are: (1) harming life (himsa); (2) lying (mosa); (3) thieving (adatta); (4) incontinence (abambha), and (5) hankering after worldly possessions (pariggaha). The harming of life is deprecated by the Jainas. This sinful deed serves to generate delusion and great fear and brings about mental distress. This is the first road to impiety. The second road to impiety is lying which is defined and characterised as telling'an untruth, which makes a person light and fickle. This road to impiety also includes the preaching and promulgation of false doctrines and misleading philosophical views of life. The third door to impiety is taking away what is not given. It is defined as an act of stealing, oppressing, bringing death and fear, a terrifying iniquity and a sinful deed rooted in covetousness and greed. The fourth door to impiety is known as incontinence. It is defined as a sexual dalliance coveted in the worlds of gods, men and demons, which is a net and noose of amour, which is a hindrance to the practice of austerities, self-restraint and chaste life. The fifth and last door to impiety is hankering after worldly possessions, such as, gems, jewels, gold, landed properties, opulence, wealth, etc. It is rooted in greed and it is an expression of craving and thirst for worldly things. To compress all that is knowable about the following tenets of Jainism as a practical religion within the bounds of a few pages will be welcome. (1) Longing for liberation (samvega): By it the soul obtains an intense desire of the law. (2) Disregard of worldly objects (nivveda): By it the soul quickly feels disgust for pleasures enjoyed by gods, men and animals. 1. Uttaradhyayana Sutra, Ed. J. Charpentier, pp. 178-181. Page #678 -------------------------------------------------------------------------- ________________ JAINISM 109 (3) Desire of the law (dhammasaddha): By it the soul becomes indifferent to pleasures. (4) Obedience to co-religionists and to the Guru (gurusadhammiyasussusana) : By obedience to them the soul obtains discipline. (5) Corfession of sins before the Guru (aloyana): By this the soul gets rid of the thorns of deceit, wrong belief, etc. (6) Repenting for one's sins to oneself: By this the soul obtains repentance and becoming indifferent by repentance he prepares himself for an ascending scale of virtues by which he destroys karma. (7) Repenting for one's sins before the Guru: By this the soul obtains humility. (8) Moral and intellectual purity of the soul (samayika): The soul ceases from sinful occupations by such purity. (9) Adoration of the 24 Jinas: The soul arrives at purity of faith by this adoration. (10) Paying reverence to the Guru (vandana): By this the soul destroys the karma leading to birth in low families. (11) By expiation of sins the soul obviates transgressions of the vows (padikkamana). (12) By a particular posture of the body (kaussagga) the soul gets rid of past and present transgressions which require expiatory rites. (13) By self-denial (paccakkhana) the soul shuts the doors against sins. (14) By praises and hymns (thavathuimangala) he obtains wisdom consisting in knowledge, faith and conduct. (15) By keeping the right time he destroys karma which obstructs right knowledge. (16) By practising penance (payacittakarana) he gets rid of sins and commits no transgressions. (17) By begging forgiveness he obtains happiness of mind. (18) By study he destroys karma which obstructs right knowledge. (19) By the recital of the sacred texts he preserves the sacred lore and obtains destruction of karma. (20) By questioning the teachers he arrives at a correct comprehension of the sutra and its meaning. (21) By repetition he commits the sounds or syllables to memory. (22) By pondering on what he has learnt, he loosens the firm hold Page #679 -------------------------------------------------------------------------- ________________ -110 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME which the seven kinds of karma have upon the soul. (23) By religious discourses he exalts the creed and by exalting the creed he acquires karma for future bliss. (24) By the acquisition of sacred knowledge he destroys ignorance. (25) By concentration of his thoughts he obtains stability of the mind. (26) By control he obtains freedom from sins. (27) By austerities he cuts off karma. (28) By cutting off karma he obtains freedom from actions. (29) By renouncing pleasures he obtains freedom from false longing. (30) By mental independence (appadibaddha) he gets rid of attachment. (31) By using unfrequented lodgings and beds he obtains conduct. (32) By turning away from the world he strives to do no bad actions. (33) By giving up collections of alms in one district only he overcomes obstacles. (34) By abandoning articles of use he obtains successful study. (35) By not taking forbidden food he ceases to act for the sustenance of his life. (36) By conquering his passions he becomes free from passions. (37) By renouncing activity he obtains inactivity. (38) By renouncing his body he acquires the pre-eminent virtue of the perfected ones. (39) By shunning company he obtains singleness and avoids disputes, quarrels, passions, etc. (40) By giving up all food he prevents his birth many times, (41) By perfect renunciation he enters the final stage of pure meditation. (42) By conforming to the standard of a monk's life he obtains ease and will be careful. (43) By doing service he acquires karma which brings about for him the name and family name of a Tirthankara: (44) By fulfilling all virtues he will not be born again. (45) By freedom from passions he destroys the ties of attachment and desire. (46) By patience he overcomes troubles. (47) By freedom from greed he obtains voluntary poverty. 1: Muttie nam bhante jive kim janayai. Mun akincanam janayai akincane ya jive atthalolanam apatthanijjo bhavai. Page #680 -------------------------------------------------------------------------- ________________ THONGSHOHOINSHOSHO By simplicity he will become upright; by humility he will acquire freedom from self-conceit, by sincerity of mind he will obtain purity of of mind; by sincerity in religious practice he will become proficient in it; by sincerity of action he will become pure in his action; by watchfulness of his mind he concentrates his thought; by guarding the speech he will be free from prevarication; by watchfulness of the body he obtains restraint; by discipline of the mind he obtains concentration of his thoughts; by discipline of the speech he obtains development of faith; by discipline of the body he obtains development of conduct; by possession of knowledge he acquires an understanding of words and their meanings; by possession of faith he destroys wrong belief; by possession of conduct he obtains stability; by subduing the organ of hearing he overcomes his delight in all pleasant and unpleasant sounds. There is the subduing of the organs of sight, smell, taste and touch with regard to pleasant colours, smells, tastes and touches. By conquering anger he obtains patience; by conquering pride he obtains simplicity; by conquering deceit he obtains humility; by conquering greed he obtains content; by conquering love, hatred, and wrong belief, he exerts himself for right knowledge, faith and conduct. By the motionless state of the self (saliesi) he first stops the functions of his mind, then those of the speech, then those of the body, at last he ceases to breathe. Freedom from karma. The soul after having got rid of audarika karmana bodies takes the form of a straight line, goes in a moment without touching anything and taking up no space, and then the soul develops into the real form and obtains perfection. [Uttaradhyayana, XXIX, 73; S. Stevenson, Heart of Jainism, p. 206; Cf. the Brahmanical conception of the sthula (gross), suksma (subtle or also called linga) and karmana bodies assumed by the soul]. JAINISM *** 111 Page #681 -------------------------------------------------------------------------- ________________ A 13TH CENTURY INSCRIBED METAL-BELL FROM PATAN (N. GUJARAT) DR. M. R. MAJUMDAR, M.A., PH.D., LL.B. The discovery of a metal-bell acquired from Patan (N. Gujarat) and now deposited in the Central Asian Antiquities Museum, New Delhi, is interesting as a material evidence for the art of metal-casting in Gujarat for objects used in worship. Even to-day we find simple ordinary articles of daily use satisfying in their artistic completeness, like the things of household and temple furniture--the elaborately worked out wooden bedstead, the swing with fancy brasschains, the water-jugs, highly ornamented pitchers, jars and the utensils for worship, the canopy, hangings on the wall or from the ceiling, brass lamp-trees and the like. These articles were beautiful and delicate pieces of art relegated to the everyday life of the people. To come to the place of a bell in our everyday life : A bell is a hollow metallic vessel used for making a more or less loud noise. Bells are usually cup-like in shape, and are construc'ed so as to give one fundamental note when struck. The term does not strictly include gongs, cymbals, metalplates, resonant bars of metal or wood, or tinkling ornaments, such as, e.g., "bells" like the common variety of cow-bells or bells on the belt worn by bullocks, camels or elephants. The main interest of bells has reference to church, temple or tower-bells. The history of bells is full of romantic interest. In civilized times, they have been intimately associated, not only with all kinds of religious and social uses, but with almost every important historical event. Their influence upon architecture is not less remarkable, for to them indirectly we probably owe most of the famous towers in the world. Church-towers at first, perhaps, scarcely rose above the roof, being intended as lanterns for the admission of light, and addition to their height was in all likelihood suggested by the more common use of bells. There are a few bells of world-wide renown, and several others more or less celebrated. The great bell at Moscow, "Tsar Kolokol" which according to the inscription was cast in 1733, was in the earth for 103 years and was raised by the Emperor Nicholas in 1836. The present bell seems never to have been actually hung or rung, having been cracked in the furnace; and it now stands on a raised platform in the middle of a square. It is Page #682 -------------------------------------------------------------------------- ________________ TOEN 3 Gege RSS A 13th Century inscribed metal bell from Patan Copyright: Archaelogical Department of India) [Page 112 Page #683 -------------------------------------------------------------------------- ________________ DIGAMBARA JAINA TIRTHANKARAS FROM MAHESHWAR AND NEVASA Fig. 1 Prabhavali rom Bhartrhari Gufa Maheshwar Fig. 2 Jaina Tirthankara in Kayotsarga fram Bharthari Gufa, Maheshwar Fig. 3 Parsvanatha and another Tirthansala from Nevasa Photos : Dr. H. D. Sankalia Page #684 -------------------------------------------------------------------------- ________________ A 13TH CENTURY INSCRIBED METAL-BELL FROM PATAN used as a chapel. It weighs about 180 tons, height 19 ft. 3 in., circumference 60 ft. 9 in., thickness 2 ft., weight of broken piece 11 tons. The second Moscow bell, the largest in the world in actual use, weighs 128 tons. In a pagoda in Upper Burma hangs a bell 16 ft. in diameter, weighing about 80 tons. The great bell at Peking weighs 53 tons; Nanking, 22 tons; Olmutz, 17 tons; Vienna (1711), 17 tons; Notre Dame (1680), 17 tons; Paul's cathedral, 163 tons; Great Tom at Oxford, 7 tons; Big Ben of the Westminster Clock Tower weighs 13 tons; it was first cast by George Mears under the direction of the first Lord Grimthorpe in 1858. These large bells are either not moved at all, or only slightly swung to enable the clapper to touch their side; in some cases they are struck by a hammer or beam from outside. The earliest bells known to the Western World were probably not cast, but made of plates rivetted together, like the bells of St. Gall or Belfast. The bell-founder's art, originally practised in the monasteries, passed gradually into the hands of a professional class, by whom were gradually worked out the principles of construction, mixture of metals, lines and proportions. In England, some of the early founders were peripatetic artificers, who travelled about the country, setting up a temporary foundry to cast bells wherever they were wanted. In old church-wardens accounts are found notices of payments for casting of bells at places where no regular foundry is known to have existed. 113 Bell-metal is a mixture of copper and tin in the porportion of 4 to 1. The thickness of the bell's edge is about one-tenth of its diameter and its height is twelve times its thickness. The names of bells were often stamped upon them in the casting; whence arose inscriptions upon church-bells. The character of the lettering, and the foundry-marks upon old bells, are of great assistance in determining their date.1 The chief centres of this art of metal-foundry in Gujarat were known to flourish in Sihor (Saurastra), Visnagar (N. Gujarat) and Dabhoi (Central Gujarat). The earliest dated metal-bell from Gujarat is taken to be the one, found at Ajara, one krosa from Una (Saurastra) now a very small village, but formerly a big city adorned by a number of Jaina temples. The 1. For further information, see article on 'Bell' in Encyclopaedia Brittanica, Vol. III, p. 687-692. Page #685 -------------------------------------------------------------------------- ________________ 114 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME bell under notice weighs 35 lbs. and is dated V. S. 1034. The inscription x 75TY 19 # POBY | EIT. 1 3 47) :' (Vide Jaina Tirtha SarvaSangraha Vol. I., Pt. I., pp. 137, 138); it has, however, been looked upon with great suspicion about the digit for hundred in the date which very probably reads much later. Dr. Vasudeva Sharana Agrawala, was kind enough to send me four photographic prints of the Patana temple-bell in June 1951 which bears an inscription. The inscription as read from the four side views of the bell gives the following information: The use of Prstha-matra is noteworthy : (I) saM 1318 vArSa mAgha zu di 4 gAro vAgaDa dvathAro (II) 2 309 316HR (III) --- PT Tita TEMAT (IV) Not legible. The inscription records that this temple-bell was presented to the Caitya of sri Candraprabha Svami, situated in the Vagada district, in Samvat 1318 (1262 A.D.) on the fourth day of the bright half of the month of Magha. The height of this bell is 15 inches, outer diameter at the bottom is 13 inches and it weighs 45 lbs.? Later dated specimens of the 17th and 18th century bells have been known to be in existence at the summit of Dattatreya on Mt. Girnar and also on Mt. Abu. The bell introduced through this note is the earliest dated specimen from Gujarat, beyond any doubt. It is worthwhile to investigate into the earlier history of metal-casting in Gujarat as is in evidence from the Akota hoard of bronzes, which probably is in a line with the "School of Ancient West" as noted by the Buddhist historian Taranath in 1609. 2. This detailed information is due to the courtesy of Dr. T. N. Ramachandran, Deputy Director of Archaeology, New Delhi. Page #686 -------------------------------------------------------------------------- ________________ WHAT JAINISM OFFERS TO THE WORLD SHRI C. S. MALLINATH We live in a world of social inequalities, economic difficulties, multifarious diseases, over-population and atomic bombs. Can Jainism offer any solution for the above problems? Yes. It can and it does offer. But one has to follow and apply its teachings in actual practice as an earnest patient would follow the prescriptions of his doctor. Social inequalities : It is really regrettable that even in the civilised countries of Europe, prejudice due to colour, race, or nationality still continues to exist and keep the people divided amongst themselves. Experience teaches that colour or racial arrogance cannot continue to exist long. Humanity has to be told again and again that the entire human race is but one family irrespective of differences due to colour, race or nationality. "All humanity is one", is one of the fundamental teachings that Jainism offers. Economic difficulties : Whatever might be the economic conditions obtaining in other countries, the economic position in India is still far from satisfactory. Indians are still starving. Thousands of men, women and children are found suffering from heat and cold, completely exposed to changing conditions of weather without proper shelter and sufficient clothing. The Haves must come to the rescue and protection of the Havenots. Jainism enjoins that everyman must put a limit to the acquisition of property and then entirely devote his time for public good. People engaged in independent professions such as lawyers, doctors, merchants, engineers etc. must retire when they reach the limits fixed for them and thus give room for others to earn. Dig-vrata and Desa-vrata, limiting one's activities, within certain prescribed directions and within certain boundaries in a country and abstaining from the use of things got from beyond the limits or sending things to such places, also contribute in a way to mitigate economic difficulties. It is expected of every well-to-do person to give abhaya-dana, the gift of fearlessness to all those who are afflicted with fear as to, "What shall we eat, where shall we stay, and with what shall we cover ourselves ?" The sacred books say that on the day when the Blessed Lord Bhagavan Mahavira renounced the world, He distributed His great wealth among the needy and the indigent. The Bhudana and the Sampattidana movements launched and conducted by Page #687 -------------------------------------------------------------------------- ________________ 116 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME Acharya Vinoba Bhave go a long way to solve the economic difficulties. "Live and let live", is the formula offered by Jainism. Ksemam sarvaprajanam, 'may all people be happy', is the daily prayer of the Jainas. Diseases: It is the opinion of the common people that in proportion to advancement of civilization and the new methods of living, the number of diseases also has increased. No doubt scientific research has eliminated the threat of death from infectious diseases. But still there are instances of cases which baffle even expert medical men. And the treatment of some of the diseases is so costly that it is beyond the reach of the common may. Ausadha-dana, gift of medicine, is one of the charities, which a Jaina householder is asked to give in order to provide relief to the sick. Over-population: The rapid growth of population is a great problem for the leaders of all nations. In India, too, the population has considerably increased during the last decade. Several devices are suggested and advices given to check the growth. Birth-control clinics have been started in many places and the people are advised to use appliances. But any attempt to go against Nature is not only injurious to health but also sinful. Therefore, Jainism advises the practice of celibacy (Brahmacarya) as the only non-injurious method to control birth. It helps men and women to keep their bodies healthy and strong and makes them pure and edifying. Atom Bombs: With the advancement of scientific research, many marvellous things have been invented for the convenience, comfort and enjoyment of man. The use of steam and electricity, telegraph and telephone and improved methods of printing have revolutionised modern life. Through radio and television, man sitting at his desk can hear the voices. of people at distant places and see visions of events happening far away from him. Science has contributed to the development of industry and agriculture on a very large scale. Automobiles, steamships and aeroplanes enable the speedy movement of men and goods. Time and distance have been conquered. But side by side with the application of his scientific knowledge for beneficial purposes, man has discovered horrible weapons of destruction also. Prof. M. Oliphant, Director of Physical Laboratories, Australian National University, in his lecture on "Science and Mankind", recently delivered at the University of Madras, said, "At the present time we face a crisis in the use of science which is of far greater immediate importance Page #688 -------------------------------------------------------------------------- ________________ WHAT JAINISM OFFERS TO THE WORLD 117 and which must be surmounted if our present civilization is to endure. This is the threat of war which has been for mankind a sort of undulant fever of increasing malevolence which now threatens his very existence. Man stands on the brink of a precipice of his own devising. "If world war should come again it is certain that most that we value will be destroyed, hundreds of millions will die and the surface of the earth be so despoiled that a recovery may take a million years. "The banning of weapons of mass destruction offers no solution, for any nation facing defeat abandons all scruples and uses every weapon which could decimate the enemy. Excuses can always be found for the use of any diabolical weapon in retaliation". The world itself looks as though it is on the verge of complete destruction. Man with the help of his scientific knowledge has rolled the globe and placed it on the jaws of death. In the light of this situation, what is the solution that Jainism can offer to avoid war and establish permanent peace ? Jainism has been teaching that soul or atman is the only precious thing in the whole world. Nothing is comparable to it. The scientist himself who has discovered so many wonderful things was able to do so only because of his own soul which is, in other words, his knowledge. The Jaina conception of soul and knowledge being identical is analogous to Einstein's theory of matter and energy being equivalent, which is again the teaching of Jaina metaphysics. Where there is knowledge there is soul; and where there is soul there is knowledge. The unique nature of soul and all its wonderful qualities have been taught to the world by the great teachers. Lord Mahavira emphasized the supreme value of soul as a thing which must be protected and developed at any cost. Man should not only care for the welfare and advancement of his soul but also help the souls of all sentient beings by giving them protection and by helping them to march on the path of salvation. He who loses his soul loses everything. Jesus Christ who came five centuries later than Mahavira also drew the attention of mankind to the value and importance of atman or soul. "What shall it profit a man", he asks, "if he gains the whole world and loses his own soul ?" The pious Christians who live in America, Russia and other countries where the deadly weapons are being manufactured may as well ask their own countrymen, "What shall we gain if we get supremacy of the earth and lose our own souls ?" Unfortunately there will be no getting the supremacy of the earth also, since the atom bombs Page #689 -------------------------------------------------------------------------- ________________ 118 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME will destroy everything. In order to establish peace in the world the importance of soul and the necessity for the practice of Ahimsa should be taught throughout the world in every village and town. Man must be made to become conscious of the supreme value of his soul and the utter uselessness of the result of inventing and using of the atom bombs. Nowadays people seem to think that religion is of no use in modern life, and that it cannot play any part in shaping the character of the people. In reply we can only say in the words of Joseph Gaer, "Those who have lived among the Jainas find them a very kindly people, and better men because of their religion." Page #690 -------------------------------------------------------------------------- ________________ DIGAMBARA JAINA TIRTHANKARAS FROM MAHESHWAR AND NEVASA Dr. H. D. SANKALIA, M.A., Ph.D. (LONDON) Maheshwar is a well-known town situated on the northern bank of the Narmada in the present State of Madhya Bharat. It is about 50 miles south of Indore. Here, just overlooking the river, and adjoining the temple of Vitthala, is a place called the "Gufa (Cave of Bhartshari)". There is no rock in the vicinity, and I wondered how a cave could exist in the area. On examining the so-called "Gufa", it was noticed that it was a submerged temple, situated on an old mound, going back to the 3rd century B.C. and even earlier. Further study showed that the temple might have been built during the Paramara period, about 1100 A.D. This is particularly suggested by the prabhavali, (Fig. 1) which is carved in the form of a torana. Similar torana is seen in the toranas at Sidhpur, Vadnagar and Kapadvanj in Gujarat which were erected in the time of Siddharaja Jayasimha and his successor.1 In one of the niches of this temple there is a huge, large, nude, standing male figure (Fig. 2), with arms thrown on its sides, now partly broken. The head and the face were broken anciently and are now replaced by a different one. The figure is worshipped as Raja Bhartihari, but in fact it is a Jaina Tirthankara standing in Kayotsarga pose. Since the lanchana and the vahana as well as the attendant Jaina Yaksas and Yaksis are no longer present, it is not possible to identify the image as of a particular Tirthankara. But its presence indicates that once a large Jaina temple stood on the bank of the Narmada, probably in the 12th century. Nevasa is also a holy town, and equally old as Maheshwar, though its recorded antiquity does not go beyond the time of Sri Jnanesvara, that is A.D. 1290. It lies on both the banks of the Pravara river; the older town on the northern side is called Nevasa Budruk, and that on the southern side is known as Nevasa Khurd. It is also a taluka town, and situated at a distance of about 36 miles north of Ahmadnagar. Pillars, capitals, door-frames, and images of the mediaeval period are found scattered about, completely uncared for, on both the sides of the town. Among these we found, lying right on the river bank, on the 1. See Sankalia, H. D., The Archaeology of Gujarat, Figs. 55-57. Page #691 -------------------------------------------------------------------------- ________________ 120 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME northern side, that is Nevasa Budruk, two stone images of Jaina Tirthankaras (Fig. 3). The lower parts of both the images are broken, but since the upper part of one, with a canopy of seven cobra hoods survives, it is possible to identify it as the figure of the 23rd Tirthankara Parsvanatha. Both stood in Kayotsarga pose. It is interesting to note that the Maheshwar as well as the Nevasa images are Digambara. It is well known that Digambara Jainism was patronized by the Western Chalukyas, Rastrakutas, the Hoysalas and the Yadavas. Since no structural monuments of the first two dynasties are hitherto known from the Deccan, it is likely that the images in question belong to the mediaeval period, that is after 1,000 A. D. From the existence of the Jaina caves belonging to the Digambara School at Tringalvadi" and at Chandor2 in the Nasik district of the early (?) Yadava period, it is possible to say that Digambara Jainism was in a flourishing state at this period in the Deccan. And the Nevasa figures should belong to this period. 2. Cousens, Henry, Mediaeval Temples of the Dakhan, ASI., Imperial Series, Vol. XLVIII, (Calcutta, 1931), pp. 48-50, pl. LXV. Page #692 -------------------------------------------------------------------------- ________________ GLORY OF JAINISM SHRI CHIMANLAL J. SHAH, M.A. Of all Indological studies, Jainism has been particularly unfortunate in that the little that is done for it stands in vivid contrast with the vast undone. We shall not attempt to relate here, neither shall we venture to sketch in outline, the mighty developments of the dogmas, the institutions and the doctrines of this great religion. Ours will be an attempt to follow the fortunes of a people, stout and sturdy, great and glorious, both in making a history for themselves and for their religion, and to estimate, in however tentative and fragmentary a fashion, the intrinsic worth of their contribution, particularly to the rich and fruitful cultural stream of India. "The history of ancient India," says a modern historian, "is a history of thirty centuries of human culture and progress. It divides itself into several distinct periods, each of which, for a length of several centuries, will compare with the entire history of many a modern people." In these "thirty centuries of human culture and progress", the Jaina contribution is a solid synthesis of many-sided developments in art, architecture, religion, morals and the sciences; but the most important achievement of the Jaina thought is its ideal of Ahimsa-non-violence-towards which, as the Jainas believe, the present world is slowly, though imperceptibly, moving. It was regarded as the goal of all the highest practical and theoretical activities, and it indicated the point of unity amidst all the diversities which the complex growth inhabited by different peoples produced. It is really difficult, nay impossible, to fix a particular date for the origin of Jainism. To the Jainas, Jainism has been revealed again and again in every one of these endless succeeding periods of the world by innumerable Tirthankaras. Of the present age the first Tirthankara was Rsabha and the last two were Parava and Mahavira. Nevertheless, modern research has brought us at least to that stage, wherein we can boldly proclaim all these worn-out theories about Jainism being a latter offshoot of Buddhism or Brahmanism as gross ignorance or, to repeat, as erroneous misstatements. On the other hand, we have progressed a step 1. Dutt, Ancient India, p. 1. Page #693 -------------------------------------------------------------------------- ________________ 122 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME further, and it would be now considered a historical fallacy to say that Jainism originated with Mahavira. This is because it is now a recognized fact that Parsva, the twenty-third Tirthankara of the Jainas, is a historical person, and Mahavira like any other Jaina enjoyed no better position than that of a reformer in the galaxy of the Tirthankaras of the Jainas. Coming to the reformed Jaina Church of Mahavira or Jainism as such, it spread slowly among the poor and the lowly, for it was then a strong protest against caste privileges. It was a religion of equality of man. Mahavira's righteous soul rebelled against the unrighteous distinction between man and man, and his benevolent heart hankered after a means to help the humble, the oppressed and the lowly. The Brahmana and the Sudra, the high and the low, were the same in his eyes. All could equally effect their salvation by a holy life, and he invited all persons to embrace his catholic religion of love. It spread slowly-as Christianity spread in Europe in the early days--until srenika, Kunika, Candragupta, Samprati, Kharavela, and others embraced Jainism during the first few glorious centuries of Hindu rule in India. If by atheism we understand the belief that there is no eternal supreme God, creator and Lord of all things, Jainism is atheistic. The Jainas flatly deny such a supreme God, but they believe in the eternity of existence, universality of life, immutability of the Law of Karma, and supreme intelligence as the means of self-liberation. The other characteristic feature of Jainism is the doctrine of syadvada or anekantavada. This unique feature of Jaina philosophy has been considered as the outstanding contribution of the Jainas to Indian logic. "The doctrine of Nayas or standpoints is a peculiar feature of the Jaina logic." It is common with all religions to insist upon and provide for perfect knowledge. Every religion tries to teach man to go beyond the phenomenon. Jainism does the same, and with this difference, that it does not recognise the real from a restricted point of view. No better example of the clarity, subtlety and profundity of the Jaina intellect could be given. Regarding the literary contribution of the Jainas, it would take a fairly big volume to give a history of all that they have contributed to the treasures of Indian literature. They have developed at all times a 2. Radhakrishnan, Indian Philosophy, I, p. 298. Page #694 -------------------------------------------------------------------------- ________________ GLORY OF JAINISM rich literary activity. They have contributed their full share to the religious, ethical, poetical and scientific literature of ancient India. All the species are respected in it, not only those which have an immediate bearing on the canonical writings-that is to say, the dogmatic, the moral, the polemic and the apologetic-but also history and legend, epic and romance and lastly the sciences, such as astronomy and above all sciences like astrology and divination. In the realm of art, the elaborately carved friezes in the cave temples and dwellings on the Udayagiri and Khandagiri Hills, the richly decorated Ayagapatas and Toranas of the Mathura find, the beautiful free-standing pillars on the mountain masses of Girnar and Satrunjaya, the admirable architecture of the Jaina temples of Mount Abu and elsewhere, and the pictorial remains evolved under the austere influence of Jainism are sufficient to evoke the interest of any student of Indian history. They combine in them the Triune Entity of Indian art-a sublime union of the purely decorative, the realistic and the purely spiritual. In the words of Dr. Guerinot, "The Hindi art owes to them a great number of its most remarkable monuments. In the domain of architecture, they have reached a degree of perfection which leaves them without a rival." In conclusion, if Ahimsa may be generalised as the fundamental ethical virtue of Jainism, Syadvada may be described as the central and unique feature of Jaina metaphysics, and the explicit denial of the possibility of a perfect being from all eternity with the message of "Man! thou art thine own friend", as the centre round which circles the Jaina ritual. All this combined with the ideal of Ahimsa teaches: He prayeth well, who loveth well Both man and bird and beast He prayeth best who loveth best All things both great and small and that is why a Jaina always says: sAmeni sayajI, save jIvA khamaMtu me / mesI me sambabhUtu beraM makSaM na keNA / / Coleridge "I forgive all souls; let all souls forgive me. I am on friendly terms with all; I have no enmity with anybody." 3. Guerinot, La Religion Djaina, p. 279. 123 Page #695 -------------------------------------------------------------------------- ________________ JAYA-GROUP OF GODDESSES DR. UMAKANT PREMANAND SHAH, M.A., Ph.D. Jaya, Vijaya, Ajita or Jayanta and Aparajita seem to form a group of goddesses, since in the Jaina literature they are usually assigned similar functions and are often invoked together. Sometimes four more goddesses, much less popular, are also included in this group; these latter ones are Jambha, Moha, Stambha and Stambhini. The first four are also included amongst Pratiharas or door-keepers. It is necessary to treat them in their other aspects also. According to the Nirvanakalika, Jaya is the superintending deity of the gate in the eastern quarter and is worshipped along with Vijaya, Ajita and Aparajita amongst the dvarapalas (door-keepers) of the first prakara (circle in a circular diagram and of any other shape in other yantras) in the diagram of Nandyavarta drawn and worshipped in the pratisthavidhi. According to this text, the iconography of these four goddesses is as under:Jaya :- White in complexion, and guarding the eastern quarters, she shows the abhaya, the pasa, the goad and the mudgara (mace) in her four hands. Vijaya :- Red in appearance, and door-keeper of the southern quarter, she carries the same symbols as Jaya. Ajita :- Same symbols as above. Ajita is golden, and is assigned the western gate. Aparajita:-Black in appearance and guarding the northern-quarter, Ajita shows the same symbols as are carried by the other three goddesses. It may be noted that Hemacandra speaks of them as door-keepers of the second rampart in the Samavasarana and gives them the same symbols and complexion.? The Acaradinakara does not give the iconography of any of these goddesses discussed here, but merely refers to Jaya, Vijaya, Jayanta and Aparajita in the Dhvajapratisthavidhi. Jaya and Vijaya are said to hold the camaras (fly-whisks) on two sides 2. 3. Nirvanakalika, p. 20. Trisastisalakapurusacarita (GOS), Vol. I, p. 192. Acaradinakara, pp. 203 ff. Page #696 -------------------------------------------------------------------------- ________________ JAINISM 125 of Parsvanatha in the Mantradhiraja-Yantra, according to Sagaracandra, and in the yantra on the last verse of the Bhayaharastotra. According to Sagaracandra, Jaya is white, four-armed and shows the chowrie, the rosary, the varada mudra and the fruit (bijapuraka = citron). Putting on white garments, she rides on the elephant. Jaya is also worshipped in the third sthana, called Vijjapada (Vidyapada) in the Surividya-diagram, along with Vijaya, Jayanti, Nanda and Bhadra, as attendants of Sri.8 Jaya, Vijaya, Jayanti and Aparajita are called Upavidyas of the Bahubali Mahavidya in the Surimantra-Durgapadavivarana. They are worshipped in the second pitha of the Surimantra, which contains the Bahubalividyas used for Nimittakathana. Works on Surimantra refer to mantras which they assign to Jayadividyas (i.e. Jaya, Vijaya, Jayanta and Aparajita). In the diagram (mandala) for the propitiation of Sarasvati, in the tradition (amnaya) of Bappabhatti Suri, Nanda, Moha, Jaya, Vijaya, Aparajita, Jambha and Stambha are invoked and worshipped.10 Thus these goddesses are included as the parivaradevatas of both Sri and Sarasvati. Jaya, Vijaya, Ajita (same as Jayanta or Jayanti of other texts) and Aparajita are invoked by Manadeva Suri in his Laghusantistava and the Santimantra given therein.11 They are supposed to bestow peace and 4. Mantradhirajakalpa, in the Mantradhirajacintamani, p. 232. 5. Mantradhirajacintamani, p. 29. 6. Ibid. pp. 258, 265. For a mantra of Jay, and Vijaya see, ibid. p. 264. Sthana here conveys a meaning similar to that of prakara noted above. Pada in the expression Vijjapada also means the same. 8. Surividya-stotra, Bhairava-Padmavati-Kalpa, app. 29, p. 112. paumadahapaumanilayA causaTTisurAhivANa mahamahanI / savvaGgabhusaNadharA paNamaMtI goyamamuNindaM // 4 fakar-47-8797f-4721-HETAHEAT TV vijjApae niviTThA sirisiAradevI suhaM deu // 5 // dvitIyapIThe-OM namo bhagavao ityAdi vijjA-yAvat akSara 33 eSA bAhubalIvidyA svamAdyartham / tato vaggu baggu mahumahure yAvad varNAH 22 saubhAgyavidyA / tato hili hili ityAdi AyariyakAli yAvad varNAH 30 jayAdi vidyAH / asya pIThasya adhiSThAtrI mAnuSottarazikharavAsinI sahasrabhujA tribhuvanasvAminI / 9. Surimantramukhyakalpa in Surimantra-kalpa-sandoha, p. 14. Also see Surimantra-Durgapada-Vivarana, in ibid., pp. 45 ff. 10. Bhairava-Padmavati-Kalpa app. 11, pp. 61 ff. 11. Ibid., app. 31, pp. 131 ff. Page #697 -------------------------------------------------------------------------- ________________ 126 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME prosperity. These four are also worshipped in the Cintamani or Parsvacintamani-yantra described by Dharmaghosa Suri.12 Jaya, Ajita, Aparajita, Jambha, Moha and Vijaya are also invoked in the yantra according to the VIddhasampradaya on the Upasargaharastotra, verse 2,13 and also in the Cintamani Cakra on the same verse.14 Jaya, Vijaya, Jayanta, Aparajita and Anahita are famous in the Vardhamana-Vidya.15 Elsewhere the present writer has suggested that Anahita probably signifies some form of Anaitis or Anihata.18 Jaya Vijay, and Ajita are included in the list of mahadevis in the famous Rsimandalastotra.17 Vijay, and Jambhini are also referred to as Vidyas in the Paumacariyam 18 In the Digambara tradition, the Bhairava-Padmavati-Kalpa calls Jaya, Vijaya, Ajita and Aparajita as Dig-devis (goddesses of quarters) while Jambha, Moha, Stambha and Stambhini are said to be Vidig-devis (goddesses of intermediate points).19 The text prescribes their worship for Vasya-rites. According to the Pratisthasaroddhara of Asadhara, Jaya, Vijaya, Aparajita, Jambha, Moha, Stambha and Stambhini are to be worshipped in the bahirmandalapuja.20 They are invoked for obtaining Santi (peace) and bliss.21 But the author does not give their symbols. Nemicandra in his Pratisthatilaka calls them Sadhu-devis.22 They are said to protect the Jaina Faith and give victory over rival faiths and enemies. It will be seen that in both the Svetambara and the Digambara traditions, the four goddesses are invoked for santi; Vijaya later on came to be worshipped as santidevata. The various texts on Surimantra and the Vardhamanavidya further show that they were regarded as giving victory. But their special inclusion in the Vardhamanavidya is significant. The Vidya is used with certain changes as mantras by different types 12. Mantradhiraja-Cintamani, pp. 30 ff., 7 ff. 13. Jaina-Stotra-Sandoha, sri Cintamanikalya, pp. 6-7. 14. Ibid., p. 9. 15. Two Vardharnanavidya-kalpas of sri Simhatilakasuri, published in Suri mar trakalpasandoha, pp. 1-22. Shah, U. P., Foreign Elements in Jaina Literature, IHQ. Sept. 1953. 17. Mahaprabhavika-Navasmarana, p. 516. 13. Paumacariyam, 7.141, 144. 19. Bhairava-Padmavati-Kalpa, p. 19, verses 1-4; Pp. pp. 12-13, verses 17-18, 20. Prutistha-Saroddhara, pp. 79-81. 21. Ibid., p. 81, verses 225-26. 22. Pratisthatilaka, pp. 179-80, also cf. p. 215, verse 8, Page #698 -------------------------------------------------------------------------- ________________ GLORY OF JAINISM of Jaina monks, especially the Upadhyayas and Vacakas. We have no means to ascertain that the worship of these deities was introduced in Jainism by Vardhamana Mahavira or his immediate successors. It is, however, quite reasonable to suppose that the Vardhamanavidya and the Surimantra existed in the age of Vajrasvami in the first or second century A.D. and both the Jaina Tantric practices should probably date from (at least) a century or two before Christ. Their association with Sri, Sarasvati and Anaitis or Anahita suggests that they may be ancient goddesses, and probably evolved from them. With the growth of the later yaksinis and the popularity of Ambika, Padmavati and Cakresvari, their worship seems to have receded into background and practically disappeared. It is also certain, on account of their associations with the above mentioned goddesses, as also with Nanda and Bhadra, that they are not exclusively Jaina, and their origins should be traced into some other deities commonly worshipped in ancient times, before the Christian era. Eight Dik-Kumaris, living on the Eastern Rucaka mountains coming to perform the birth ceremonies of a Jina, are called Nanda, Nandottara, Ananda, Nandivarddhana, Vijaya, Vaijayanti, Jayanti and Aparajita. It should be remembered that the lists of fifty-six Dik-Kumaris include names of such ancient goddesses as Ila-devi, Prthivi, Ekanasa (corruption of Ekanamsa (?), Bhadra, Sri, etc. It is, therefore, probable that Nanda, Bhadra etc., and Jaya, Vijaya etc., shown as attendants of Sri, the Adhisthatr-devi of the third patha of the Surimantra, were ancient goddesses and that they were incorporated in Jainism at a very early date. That the Jaya, Vijaya, Jayanti and Aparajita are treated as doorkeepers in the Svetambara tradition is significant though only indirectly. Vijaya, Vaijayanti, Jayanta and Aparajita are four well known doorkeepers of the Jagati of the Jambudvipa according to Jaina canon like the Jambudvipaprajfiapti. Their female counterparts seem to have been evolved as door-keepers in a Samavasarana. Male deities of those names were installed in a fortified town in centre, according to a well known passage from Kautilya's Arthasastra, which fact shows that Vijaya, Vaijayanta, Jayanta and Aparajita are old deities. 127 23. Trisastisalakapurusacarita, I (GOS), p. 106. Lists of Dik-Kumaris are available in Jaina Canonical Works, in the Vasudevahindi, in the Angavijja, and in Svetambara and Digambara works on Cosmography. 24. Jambudvipa-prajnapi, su. 7 ff., pp. 45 ff. 25. Banerji, J. N., Development of Hindu Iconography, pp. 94 ff. Page #699 -------------------------------------------------------------------------- ________________ A RARE SCULPTURE OF MALLINATH Dr. UMAKANT PREMANAND SHAH, M.A., Ph.D. The Provincial Museum, Lucknow preserves a unique Jaina sculpture (size 1-4" x 1-74") of black stone. It is a headless statue (No. J. 885) of a Tirthankara sitting in the padmasana, dhyana mudra, (see plate attached). The central part of the seat probably contained a small representation of the cognizance of the Tirthankara, but the lanchana is now defaced. The open palm of the right hand placed in dhyana mudra shows a lotus-mark but there is no Sri-vatsa mark on the chest. However, the developed breasts are so prominent that it is natural to regard this as a female figure. The nineteenth Tirthankara Mallinatha was a princess according to Svetambara Jaina traditions represented in the Nayadhammakahao and other texts like the Trisastisalakapurusacarita of Hemacandra. The Digambara sect does not advocate belief in the liberation (mukti or nirvana) of women. Hence, according to the Digambaras, Mallinatha was a Prince and not a Princess. According to Svetambara Jaina tradition, all other Tirhankaras except Mallinatha were males. Hence we must identify this sculpture as representing the nineteenth Tirthankara Mallinatha according to the Svetambara traditions. Almost all the other known sculptures of Mallinatha in Svetambara temples represent the Jina without developed breasts and hence looking like a male. Thus this is a unique sculpture faithfully following the Svetambara Jaina traditions. The usual cognizance of Mallinatha is the water-jar. The central part of the seat of the Jina shows a very defaced figure of the water-jar (not clearly visible in the photograph). The identification of the Jina is unmistakable. The sculpture is assignable to early mediaeval period.1 1. I am thankful to the Curator, Provincial Museum, Lucknow for a photograph of this sculpture. Page #700 -------------------------------------------------------------------------- ________________ J885 bhagavAna mallinAthanI apratima zilpapratimA A unique sculpture of Mallinath in the Provincial Museum, Lucknow lakhanau prAvinziyala myujhiyamanA saujanyathI] [p. 128 Page #701 -------------------------------------------------------------------------- ________________ ambikA devI, vimala vasahImAMnA raMgamaMDapanI eka chatanI kI taraNI, delavADA, (bAramI sadI) Ambika Devi in ceiling corner of the Rangamandapa, Vimala - Vasahi, (Abu), 12th Century tasavIra : zrI0 Ara0 bhAradvAja] siMhArUDha ambikA (?), lUNa-vasahInI eka chatanI kotaraNI, delavADA, teramI sadI Ambika (?) on Lion in the ceiling of Luna-Vasahi, (Abu), 13th Century tasavIra : zrI jagana mahetA ] Page #702 -------------------------------------------------------------------------- ________________ ACARYA HARIBHADRA'S COMPARATIVE STUDIES IN YOGA DR. N. M. TATIA, M.A., D. LITT. Acarya Haribhadra is a Jaina author of the 8th Century A.D. He is said to have composed fourteen hundred works, some of which are still available. It can be said that he is one of those ancient authors who had unique mastery of all the branches of Indian philosophy and religion and at the same time were masters of clear and lucid style. A student of comparative philosophy is struck with wonder and surprise to find in his works a correct estimate and a fair criticism of the rival systems of thought and a critical search for the unity underlying them. In this paper I have made an attempt to summarize the contents of his works on yoga and show the comprehensiveness of his vision and the depth of his insight. Haribhadra made a very valuable contribution to the comparative study of yoga. He composed a number of works on the subject. His Yogabindu and Yogadrstisamuccaya are very valuable works. The Yogavimsika and the Sodasakas also deserve notice. Upadhyaya Yasovijaya revived the studies of Haribhadra. We shall therefore advert to his works as well for the sake of a better understanding of Haribhadra's works. We shall begin with the Yogavimsika and the Sodasakas, and then come to the Yogabindu and the Yogadestisamuccaya. We shall refer, where necessary, to the other works of Haribhadra as well. All spiritual and religious activities that lead towards final emancipation are considered by Haribhadra as yoga. But special importance should be attached, he says in his Yogavimsika, to these five kinds of activities : (1) practice of proper posture (sthana), (2) correct utterance of sound (urna), (3) proper understanding of the meaning (artha), (4) concentration of the image (alambana) of a Tirthankara in his full glory and perfection, and (5) concentration on his abstract attributes (analambana). Of these five, the first two constitute the external spiritual activity (karmayoga) and the rest the inward spiritual urge (jnanayoga). 1. YV, 1-2; SP, XIII.4; for salambana and niralambana yoga see SP, XIV.I. Page #703 -------------------------------------------------------------------------- ________________ 130 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME These activities can be properly practised only by those individuals who have attained to the fifth or a still higher stage of spiritual development (gunasthana). One reaches the consummation of these activities in the following order. At the outset one develops an interest in these activities, and comes to have a will (iccha) for practising them. Then he takes an active part in them, and begins actual practice (pravstti). Gradually he becomes steadfast in them and achieves stability (sthairya). Finally he gains mastery (siddhi) over the activities. Each of the five activities is mastered in this order. First of all one is to master the posture (sthana), then correct utterance (urna), then the meaning (artha). After that one should practise concentration upon an image (alambana), and finally one should attempt at mastery over the concentration upon the abstract attributes of an emancipated soul. This is a full course of yogic practice. One may practise these spiritual activities either out of fancy (priti), or reverence (bhakti), or as an obligatory duty prescribed by scriptures (agama or vacana), or without any consideration (asanga).4 When a spiritual activity is done out of fancy or reverence it leads to worldly and other worldly prosperity (abhyudaya). And when it is done as a duty or without any consideration whatsoever it leads to final emancipation. Of the five-fold activities mentioned above, the last two, viz., concentration of the mind upon the image of a tirtharkara, or upon the abstract attributes of him are the most important. We shall therefore deal with them in some detail. When one has practised posture (sthana), correct utterance (urna), and the correct understanding of the meaning, one is qualified for concentration (dhyana). The beginner is to practise concentration on an image of a tirthankara in his full glory and splendour. When one has perfected this practice and has achieved steadfastness, one begins the practice of concentration on the abstract attributes of a tirthankara. This concentration is known as analambana inasmuch as its object is not a concrete entity perceptible by a sense-organ. The soul at this stage concentrates upon the abstract attributes which are not the objects of sensuous perception. By 2. Vide author's Studies in Jaina Philosophy, pp. 268-80 for the conception of fourteen gunasthanas. 3. YV, 4. YV, 18; SP, X.I. SP, X.9. The word analambana does not mean 'devoid of any alambana (object)' but only devoid of a concrete alambana'. The prefix a(n) here means 'abstract or 'subtle' (suksma). Cf. suksmo 'tindriyavisayatvad analambano nama yogah-Yasovijaya's Tika on YV, 19; also cf. SP, XIV.1, Page #704 -------------------------------------------------------------------------- ________________ ACHARYA HARIBHADRA'S COMPARATIVE STUDIES IN YOGA 131 this time the soul has reached the seventh stage of spiritual development (gunasthana). The concentration is, however, only in its primary stage even in the seventh gunasthana. The soul develops an irresistible urge for the realization of the transcendental self and reaches the eighth stage of spiritual development on the ladder of annihilation (ksapakasreni). The concentration becomes more steadfast at this stage. The soul has now achieved full detachment from the world, and earnestly proceeds onward to the realization of the truth. It now does not rest until it has reached the consummation. The soul is then in the ninth gunasthana and is pressing forward to the twelfth on the ladder of annihilation. It has now revealed its full capacity (samarthyayoga) 8 for spiritual development and is bound to reach the twelfth stage and attain the knowledge of the transcendental self. In this state the soul attains concentration on the abstract attributes. Of course, it has not realized those attributes. But it has an ardent spiritual urge for the realization of them. This is analambana yoga.' The soul is detached from the world and is on the verge of realizing the self. It has not yet realized the self, but is only striving for it. And so it is not concentrated on any object whatsoever at this stage. This is the reason why the concentration is without any object.10 The soul is here compared with an archer, the ladder of annihilation with the bow, the realization of the self with the target and the concentration with the arrow. The analambana yoga lasts until the arrow is shot. The arrow is sure to pierce the target. The soul immediately attains realization of the self as the consummation of the concentration 11 The soul, as we have stated, concentrates upon the abstract formless (arupin) attributes of the transcendental self in the analambana dhyana. The distinction therefore between the salambana and the analambana yoga is this that in the former one concentrates upon an object having from (rupin) while in the latter on a formless object 7. For the conception of ksapakasreni, see author's Studies in Jaina Philosophy, p. 275. 8. It is a technical term for the meaning whereof vide infra, p. 137. 9. Cf. samarthyayogato ya tatra didrkse 'ty asangasaktyadhya sa 'nalambana-yogah proktas taddarsanam yavat.--SP, XV.8. 10. Cf. tatrapratisthito 'yam yatah pravrttas ca tattvatas tatra ..........tena 'nalambano gitah--SP, XV.9. 11. Cf. dragasmat taddarsanam isupata-jnata-matrato jneyam etac ca kevalar taj jnanan yat tat param jyotih--SP, XV. 10. Page #705 -------------------------------------------------------------------------- ________________ 132 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME (arupin). 12 Yasovijaya, following Haribhadra, says that this analambana yoga resembles the samprajnata samadhi of another (that is, Patanjali's) system.13 The consummation of this analambana concentration is omniscience which, according to Yasovijaya, resembles the state of asamprajnata samadhi of Patanjali's system. There is no activity of the mind and the sense-organs when omniscience is achieved, and so there is annihilation of all the transformations of the mind (asesavrttinirodha). And so it is not improper to compare the state of omniscience with the asamprajnata samadhi of the Sankhya-Yoga.14 There is, however, another higher stage of this samadhi. The soul attains that stage in the fourteen gunasthana15 where, all activities, gross and subtle, are totally stopped. The soul is now devoid of all vibrations caused by its association with matter. It has now annihilated all the residual karmans and immediately attains final emancipation. This stage of concentration, says Yasovijaya, resembles the dharmamegha of Patanjali's system, to amrtatman of yet another system, to bhavasatru of a third system, to sivodaya of yet another, to sattvananda of yet others, and to para of a still another school.18 The above study is mainly based on the Yogavingika. Now we come to the Sodasakas. There are some primary defects of the mind which are to be removed before practising the yogic processes. The minds of the uninitiated (prthagjanacitta) are vitiated by these defects. Haribhadra enumerates them as eight viz. inertia (kheda), anxiety (udvega), unsteadiness (ksepa), distraction (utthana), lapse of memory (bhranti), attraction for something else (anyamud), mental disturbance (ruk), and attachment (asanga).17 The mind of a yogin should always be free from these defects. It should be calm and quiet (santa), noble and great (udatta). It should be free from all impurities and intent on the well-being of others (pararthaniyata).18 Such minds are capable of concentration of the highest 12. Cf. rupi-dravyavisayam dhyanam salambanam arupivisayam ca nira lambanam iti-Yasovijaya's Tika on YV, 19. 13. esa eva samprajnatah samadhis tirthantariyair giyate-Ibid. YV, 20. 14. Cf. kevalajnane sesavrttyadi-nirodhal labdhatma-svabhavasya manasa vijnanavaikalyad asamprajnatatvasiddhih-Ibid. 15. ayam ca 'samprajnata-samadhir dvidh-sayogikevalibhavi ayogikevalibhavi ca. adyo manovrttinam vikalpajnanarupanam atyantocchedat sampadyate, antyas ca parispandarupanam-Ibid. 16. ayam ca dharmamegha iti Patanjalair giyate, amptatme 'tyanyaih, bhavasatrur ityaparaih, sivodaya ityanyaih, sattvananda ityekaih, paras certyaparaih -Ibid. See Y Bi, 422. 17. SP, XIV. 2-3. 18. SP, XIV. 1-2. Page #706 -------------------------------------------------------------------------- ________________ ACHARYA HARIBHADRA'S COMPARATIVE STUDIES IN YOGA 133 order, and are known as pravrttacakra1 (engaged in yogic practices day and night). Gradually by practising the concentration of mind the soul. realizes itself. This self-realization is known as 'supreme bliss' (paramananda) and freedom from nescience in the Vedanta; it is known as freedom from the specific qualities (in the Nyaya-Vaisesika system); it is the extinguished lamp (vidhmatadipa) of the Buddhists; it is extinction of animality (pasutvavigama), end of suffering (duhkhanta), and detachment from the elements (bhutavigama) .20 Haribhadra thus tries to show the unanimity of the conceptions of final self-realization of all the systems of thought. He then asks the enquirers to keep their minds open and investigate the truth with perfect detachment and freedom from prejudices. For this purpose he enumerates eight virtues which are necessary for the pursuit of truth. They are: freedom from prejudice (advesa), inquisitiveness (jijnasa), love for listening (susrusa), attentive hearing (eravana), comprehension (bodha), critical evaluation (mimamsa), clear conviction (parisuddha pratipatti), and earnest practice (pravrtti) for self-realization.21 Now we come to the Yogabindu. The object and purpose of yoga is the realization of truth. And as there is no controversy about this object and purpose of yoga there should be none regarding the nature of yoga as well. The worldly existence is a fact accepted by all. And freedom from it is the summum bonum of every spiritual system. The problem before us is only the means to that end. Haribhadra says that the same principle is expressed by different terms in different systems. Thus the selfsame principle of consciousness is known as purusa in the Vedanta as well as the Jaina system, as ksetravit in the Sankhya system, as jnana in the Buddhist school. Similarly the fundamental ground of worldly existence is known as avidya in the Vedanta and the Buddhist system, prakrti in the Sankhya school, and karman in the Jaina system. Moreover, the relation between matter and spirit is known as bhranti in the Vedanta and the Buddhist system, pravrtti in the Sankhya school, and bandha in the Jaina system. There is thus fundamental unity among all the 19. For the technical meaning of the term see YDS, 210. 20. SP, XVI. 1-4. 21. SP, XVI. 14. 22. Cf. moksahetur yato yogo bhidyate na tatah kvacit sadhyabhedat tathabhave tu 'ktibhedo na karanam.-YBi, 3. 23. YBI, 17-18 with Svopajfiavrtti. Page #707 -------------------------------------------------------------------------- ________________ 134 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME apparently conflicting systems of thought. There ought to be no real controversy among them about the fundamental things. Truth is truth. It is our different ways of looking at it that are responsible for the building up of different systems. Haribhadra does not favour cheap and superfluous compromise, but only tries to show the fundamental unity of all thought. Every earnest student of philosophy has his own way of looking at the truth. And the result is the origination of different systems. Haribhadra asks us to see unity in difference. For a spiritual aspirant it is necessary to avoid conflict and strive for a comprehensive understanding. About the course of self-realization there is absolutely no controversy among the otherwise mutually conflicting systems. Haribhadra lays down these five steps as a complete course of yoga : adhyatma or contemplation of truth accompanied by moral conduct, bhavana or repeated practice in the contemplation accompanied by the steadfastness of the mind, dhyana or concentration of the mind, samata or equanimity, and vittisarksaya or the annihilation of all the influences of karman.24 But one is not capable of this yoga until and unless one has worked out the requisite purification of the self. The soul naturally moves towards emancipation. It is because of this inherent capacity that the soul comes face to face with the Gordian knot (granthi) 25 of passions and cuts it asunder. The worldly existence of a soul falls into two periods viz. dark (krsna), and white (sukla). The soul in the period preceding the cutting of the knot is known as belonging to the dark period (krsnapaksika), and it is known as belonging to the white period (suklapaksika), when it has cut asunder the knot. The length of the white pericd is very small in comparison with the length of the dark period.28 Only a soul belonging to the white period and following the moral conduct is capable of the first stage called adhyatma.27 From the viewpoint of the stages of spiritual development, only the souls in the fifth or some higher stage are capable of it. But the problem is why should a soul cross into the white period at all? Or, why should not all the souls do so ? Haribhadra says that it is all due to the inherent nature of things.28 He also refers to 24. YBI, 31. 25. For the conception of granthi, vide author's Studies in Jaina Philosophy, p. 270. 26. The length of the white period is only less than even one pudgalaparavarta while the length of the dark period covers an infinite number of such pudgalaparavartas. A pudgalaparavarta is the time required by a soul to absorb as karman at least once all the atoms of the universe and release them after they have come to fruition. 27. YBi, 72. 28. Cf. YBi, 77. Page #708 -------------------------------------------------------------------------- ________________ ACHARYA HARIBHADRA'S COMPARATIVE STUDIES IN YOGA the view of an exponent of the Sankhya system, named Gopendra, who holds that the purusa, the principle of consciousness, does not even enquire about the path of realization unless and until the prakrti has turned her face from him. It is the nature of the spirit to get disentangled from matter. But this disentanglement is possible only when its conditions are fulfilled. However pious and virtuous and spiritually advanced one may appear to be, one is not capable of yoga unless one has cut the knot and attained the requisite purification of the soul. After such state has been achieved the soul is fit for the preliminary preparation (purvaseva) for yoga. This preliminary preparation consists in the worship of the preceptor and the gods, good conduct, austerity, and absence of hatred for the final emancipation.50 The soul now attains right attitude and becomes a bodhisattva.31 All the characteristics of a bodhisattva are present in such soul. Thus the soul henceforth does no more fall to the depth wherein heretofore it had been. A bodhisattva does not commit an evil act from the depth of his heart, but if he does so at all he does only physically. There is no more spiritual degeneration. The soul which has cut the knot fulfils this characteristic. It now takes interest exclusively in the well-being of others, acquires wisdom, treads upon the right path, becomes noble, and appreciates merits. It has now attained enlightenment (bodhi). But if the conception of a bodhisattva is narrowed down and made to include only those rare souls who are destined to redeem the world from sin and suffering, Haribhadra says that the Jaina conception of a tirthankara fulfils that ideal.34 There are some souls who are naturally inclined towards universal well-being and are destined to be tirthankaras (founders of religion). Such souls are bodhisattvas in the true sense of the term. In this connection, Haribhadra distinguishes three categories of souls destined to be emancipated. The first category comprises such souls who, as soon as they experience the first dawn of enlightenment on the annihilation of the knot, make determination to redeem the world of its suffering by means of the enlightenment and work strenuously in accordance with 29. Ibid., 100-101. 30. purvaseva tu tantrajnair gurudevadipujanam sadacaras tapo muktyadvesas ce ha prakirtitah-YBi, 109. 31. YBi, 270. 32. Cf. Ibid., 271. 33. Cf. Ibid., 272. 34. Ibid., 274, 135 Page #709 -------------------------------------------------------------------------- ________________ 136 ACARYA VIJAYAVALLABHASURI COMEMMORATION VOLUME the determination. These souls are destined to become tirthankaras.35 The second category comprises those souls who are intent upon the well-being of only a limited circle of relatives by means of the enlightenment. These souls become ganadharas (literally the possessors of the gana 'group' of virtues of transcendant intuition, knowledge, and the like), that is, the chief disciples of the tirthankaras.36 The third category comprises those souls who strive for the well-being of themselves with little care for others. These souls are destined to become ordinary kevalins (mundakevalin).37 Let us revert to the topic of preliminary preparation for yoga. After such preparation the soul becomes fit for the first stage of yoga called adhyatma. The soul now observes the five vows and meditates upon the truth. It now cultivates universal friendship, appreciates merits of others, develops sympathy for the suffering, and remains indifferent to the wicked. By these practices the soul overcomes the karmans, reveals its spiritual energy, improves its power of self-concentration, and becomes wise,38 It then becomes fit for the second stage called bhavana. This stage is the consummation of the first. The soul now maintains steady progress. Its power of concentration increases. It now desists from bad habits and develops good ones.39 The third stage is dhyana.40 Then we come to the fourth stage of equanimity (samata). Here the soul makes correct estimate of the nature and value of things, and consequently loses attachment for them. The soul is now disillusioned and does not attach any importance to the supernormal powers that it might have acquired by means of the yoga.41 Then it reaches the fifth stage called annihilation of the residual karmans (vsttisamksaya). It now gradually destroys the accumulated karmans once for ever. On the annihilation of the obscuring icarmans, the soul attains omniscience. Then in due time it attains final emancipation.42 This is in brief the plan of the Yogabindu.43 Next we come to Haribhadra's famous work YogadTstisamuccaya. The 35. Ibid., 284-8. 36. Ibid., 289. 37. Ibid., 290. 38. Ibid., 358-9. 39. Ibid., 360-1. 40. For the conception of dhyana, vide author's Studies in Jaina Philosophy, pp. 281-93. 41. Ibid., 364-5. 42. Ibid., 366-7. 43. Upadhyava Yasovijaya has followed this plan in his Dvatrimsikas No. 12 to 18 as contained in the Dvatrimsad-dvatrimsika published by Shri Jaina-Dharma Prasaraka Sabhi, Bhavanagar. Page #710 -------------------------------------------------------------------------- ________________ ACHARYA HARIBHADRA'S COMPARATIVE STUDIES IN YOGA author here distinguishes eight stages of yogic development. The work records quite a novel plan of classification of yogic stages. The most important feature of spiritual development is acquisition of samyagdrsti (love of truth). The soul undergoes gradual purification and along with the purification its drsti (love of truth) becomes progressively steady and reaches consummation in the realization of the truth. This gradual development of the drsti has been classified into eight stages, viz., mitra, tara, bala, dipra, sthira, kanta, prabha, and para. Before coming to the description of these drstis we shall refer in brief to the threefold yoga with the description of which the Yogadrstisamuccaya opens. 46 A qualified yogic practitioner passes through a number of stages before he reaches the consummation of the practice. Sometimes even in spite of his knowledge and will he falters in his practice on account of spiritual inertia (pramada). The faltering practice is called icchayoga." The practice of one who has revealed spiritual energy and does never falter in his yogic practices, strictly follows the scriptural injunctions, and has developed penetrating insight, is called sastrayoga. The practice of one who has fully mastered the scriptural injunctions and has developed the power to transcend them is called samarthyayoga. This latter yoga, again, is of two kinds viz. (1) that which is accompanied by the dissociation of all the acquired virtues (dharmasamnyasa), and (2) that which effects the stoppage of all activity (yoga-samnyasa).47 The first kind occurs at the time when the soul undergoes the process of apurva-karanas for the second time in the ninth stage of spiritual development while the second occurs in the last stage of spiritual development immediately after which the soul attains final emancipation." These, viz., icchayoga, sastrayoga, and samarthyayoga, are the three broad divisions of all the possible stages of yoga. The eight drstis which we shall now describe are only the elaboration of these three,50 Drsti means attitude towards truth. This attitude is wrong and perverse so long as the soul has not cut the knot and attained purification. The 137 44. YDS, 3. 45. Ibid., 4. 46. Ibid., 5. 47. Ibid., 9. 48. For the conception of apurvakarana see author's Studies in Jaina Philosophy, pp. 271-2. 49. Ibid., 10. 50. Ibid., 12. Page #711 -------------------------------------------------------------------------- ________________ 138 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME perverse attitude is known as darsanamoha or mithyatva or avidya. The attitude of the soul which has not cut the knot is known as oghadrsti (literally commonplace attitude). The opposite of this is yogadrsti or the attitude of the spiritually advanced soul. It is also known as saddrsti, that is, right attitude. The oghadrsti is held to be responsible for the origination of the mutually conflicting systems of thought. The eight drstis that we have enumerated above are yogadrstis and not oghadrstis. Of course, of these eight the first four belong to those who have not cut the Gordian knot of passions. But even then they are not oghadrstis in view of the fact that they are destined to lead to the yogadrsti. It is only those souls who are destined to cut the knot and attain final emancipation that are capable of these drstis. The eight drstis have respectively been compared to the sparks of straw-fire (trnagni), cowdung fire, wood fire, the light of a lamp, the lustre of a gem, the light of a star, the light of the sun, and the light of the moon.52 The first four drstis are unsteady and fallible. The last four are steady and infallible. The eight drstis respectively correspond to the eight famous stages of yoga, viz., vows (yama), self-control (niyama), posture (asana), regulation of breath (pranayama), withdrawal of the senses (pratyahara), fixing of the mind (dharana), concentration (dhyana), and samadhi (ecstasy) found in the system of Patanjali. They are respectively free from inertia (kheda), anxiety (udvega), unsteadiness (ksepa), distraction (utthana), lapse of memory (bhranti), attraction for something else (anyamud), mental disturbance (ruk), and attachment (asanga). They are respectively accompanied with freedom from prejudice (advesa), inquisitiveness (jijnasa), love for listening (susrusa), attentive hearing (sravana), comprehension (bodha), critical evaluation (mimamsa), clear conviction (parisuddha pratipatti), and earnest prac tice (pravrtti). This is about the general features of the dystis. Now let us state in brief the specific characteristics of them one by one. 53 In the first drsti called mitra the soul achieves very faint and indistinct enlightenment. It here accumulates the seeds of yoga (yogabija) which eventually fructify into emancipation.55 The soul is now attracted towards 51. Ibid., 14 with Svopajnavrtti........etannibandhano 'yam darsanabheda iti yogacaryah. 52. Ibid., 15. 53. Ibid., 19. 54. Ibid., 16 with Svopajnavrtti. Haribhadra here refers to the concensus of opinions of a number of authors regarding the stages of yoga. 55. Ibid., 22. Page #712 -------------------------------------------------------------------------- ________________ ACHARYA HARIBHADRA'S COMPARATIVE STUDIES IN YOGA the founders of religion and worships them with reverence. It now earnestly and sincerely does the service of his preceptors and other sincere ascetics. The soul now develops fear for worldly existence. It now performs great and noble deeds. It develops sympathy for the suffering multitude. The soul is now free from the envy of the meritorious. It now gets good opportunities for spiritual development. The soul is now just in front of the knot (granthi) and is undergoing the process of yathapravrttakarana. Now we come to the second drsti known as tard. The enlightenment becomes a bit distinct here, and the soul is capable of some sort of selfrestraint as well. It now attains some sort of steadiness in spiritual activity, and becomes inquisitive about truth. It now develops steady love for the discussions in yoga and has respect for the yogins. The soul is now not so much desperate and does not indulge in evil activities so frequently. It now aspires for spiritual progress and is conscious of its shortcomings. The soul is now earnestly anxious to get rid of the worldly existence."T Next we come to the drsti called bala. Here the enlightenment becomes more distinct. There is now strong desire for hearing the truth. The evil desire automatically disappears at this stage and the soul gains control over posture. 139 In the fourth drsti called dipra one gets control over breath and is. free from the lapse of yoga. One has now heard about the truth but has not developed the power of understanding its subtlety. The individual at this stage regards his religion dearer than his life and is always ready to give up his life in order to save his religion." Real spiritual progress however has not set in as yet. The truth has not dawned as yet. The soul is only trying to capture the image of the truth instead of the truth itself. The truth has not yet been realized. The above four drstis thus are not attended with the knowledge of the truth (avedyasamvedyapada).00 It is only the next four drstis that are 'attended with the knowledge of the truth' (vedyasamvedyapada). The avedyasah 56. Ibid., 22-40. For the conception of yathapravrttakarana, see author's Studies in Jaina Philosophy, pp. 269-271. 57. Ibid., 41-48. 58. Ibid., 49-50. 59. Ibid., 57-8. 60. Ibid., 67. Page #713 -------------------------------------------------------------------------- ________________ 140 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME vedyapada is to be transcended by means of the companionship of the virtuous and the study of the scriptures.61 One makes various conjectures about truth until one sees it face to face. This leads to a number of speculative systems based on fallacious logic (kutarka).62 Haribhadra, in conformity with our ancient tradition asks us to realize the truth by means of all these three organs, viz., the scripture, the logical argument, and the practice of yoga. One must utilize the store of knowledge inherited from one's ancestors, one's own logical understanding, and the vision gained by spiritual discipline and culture for the ascertainment of truth.63 The truth is one. It cannot be many. There is only the difference of terminology.64 The state of final realization is known as sadasiva in one system, as parabrahman in another, as siddhatman in the third, and as tathata in yet another system.65 There can be no controversy when the truth has been realized.88 If it is a fact that those who have revealed the truth have realized it, then there is no reason why there should be controversy among them. The various revelations therefore are to be understood in their relevant contexts. They can in no way be considered as false assertions. The enlightened souls have revealed the truth in accordance with the needs of the spiritual aspirants.67 The selfsame revelation appears as different to different persons.68 It is necessary to understand a revelation in its proper context. One should cultivate faith in spiritual revelations. This is most necessary for spiritual progress. This faith is wanting in all the four drstis described above. It is only when the soul has properly cultivated this faith that it cuts the knot (granthi) and comes to possess the fifth drsti known as sthira. The soul has now cut the knot. The enlightenment has now dawned. It is now infallible (nitya). The soul is now capable of subtle thinking and sinless conduct. It now looks upon the worldly things as the toys made of sand. The world now appears to be a worthless show.60 Next we come to the sixth drsti known as kanta. Here the individual 61. Ibid., 85. 62. Cf. Ibid., 90-8. 63. Ibid., 101. 64. Ibid., 127. 65. Ibid., 128. 66. Ibid., 130. 67. Ibid., 132-3. 68. Ibid., 134. 69. Ibid., 152-4. Page #714 -------------------------------------------------------------------------- ________________ ACHARYA HARIBHADRA'S COMPARATIVE STUDIES IN YOGA 141 develops personality and attracts others. He is now engrossed in spiritual contemplation and has his mind firmly concentrated on the virtues. The world now loses all attraction for him.70 The seventh drati is known as prabhd. The soul has now developed the capacity for self-concentration and is free from all mental disturbances. It has now achieved peace of mind (sama). The soul has now fully developed the power of discrimination." It now practises spiritual discipline without any ulterior motive (asanganusthana). It is now in the seventh stage of spiritual development and is preparing to rise up to the eighth stage on the ladder of annihilation. The soul is now marching on the great path (mahapathaprayana) which leads to the place from which one does never return (anagamipadavaha). Haribhadra remarks that this drsti is known as prasantavahita in the Sankhya system, as visabhaga-pariksaya in the Buddhist school, as sivavartman in the Saiva system, and as dhruvadhvan according to the Mahavratikas.72 We now come to the eighth drsti called para. The soul is now completely free from all attachment to the world. It now achieves ecstasy (samadhi), the consummation of dhyana. The activities of the soul in this stage are free from all transgressions of the vows, and as such are pure and perfect. The soul now dissociates itself from all the acquired virtues and has its purpose fulfilled. This occurs in the ninth stage of spiritual development. The soul then gradually attains omiscience on the annihilation of all the obscuring karmans. Now the final emancipation is attained by means of the last yoga known as ayoga.** Haribhadra distinguishes four types of yogins, viz., gotrayogin, kulayogin, pravrttacakrayogin, and nispannayogin. The yogins of the fourth. type have already achieved their objective and so do not need any instruction in yoga. It is only the yogins of the second and the third type that need instruction.75 70. Ibid., 160-2. 71. Ibid., 168-9. 72. Ibid., 173-4. 73. Ibid., 179. 74. Ibid., 184. 75. Ibid., 206-7 with Svopajnavrtti. About the definitions of these types see ibid., 208-210. Page #715 -------------------------------------------------------------------------- ________________ 142 ACARYA VIJAYAVALLABHASURI COMEMMORATION VOLUME YDS SP = Sodasaka-prakarana of Haribhadra with Yasobhadra's Tika. Jamnagar (v. s. 1992). YBi Yoga-bindu of Haribhadra, Jaina Grantha Prakasaka Sabha Series No. 25. Ahmedabad, 1940. Yoga-drsti-samuccaya (ed. Prof. L. Suali, Ahmedabad). Yoga-virsika of Haribhadra with Yasovijaya's Vyakhya. Agra, 1922. YV ABBREVIATIONS Page #716 -------------------------------------------------------------------------- ________________ yahAdhanAsAyadA khamalayAvA lAvalamapAlayetA lirivAja katipaMthAmA enImiyA pAyaMvidhAmaMdasakA lAmAlAlAbAlAlA vAhaNyAsanazrIyammIramacyA malAzcAtyArA dyApAnimAkarSiyanika manAkalyavAsicammari zAdhamIrUpezavAraMgazALA saMomvAdhi sAyAsasA dayAnadyasaya ttovaay011|| svAyatatAdhAvayA vakasimadhA dhAdhanAmacapApavigaeTAva MADUR zrIudayaprabhasRrikRta dhamAbhyudaya mahAkAvyanI pratimAMnu gujarazvara mahAmAtya vastupAlanA hastAkSaravALaM pArnu-A prati khabhAtanA zrIzAnti nAtha jJAnabhaMDAramA che. A page of Dharmabhyudaya Mahakavya written by Vastupala nArapavAkogazivAvatebadamAcAryakumAravAlayo rimeka muunii| sicamamA nazAniyata dharyAna vidhAnamArA nayAmAhAvabhAvAmana atyAcAryatrIhata vivAdAnimaliA tinavarAya navAdhAma sivizivA / ciyAzAtadAnidhAna tAmrAsadAzimirA sAtajanajAna sAsAmadhAramA tivimA zyAmAkaralA / anazanamA saMvata 1294mAM lakhAela eka tADapatrIya pratamAM maLelI zrI hemacaMdrAcAryajI tathA gujarezvara kumArapAlanI citrAkRtio Figures of acarya Hemacandra and Kumaranala on Palm-leaf manuscript of V. S. 1294 manidhI puNyavijayajInA maMgrahamAthI Page #717 -------------------------------------------------------------------------- ________________ DOOOOO AFTERSIyatA Milleasurentiatianera mAvaNzAyAmabANamA tApamakAmA HellanminAmazrATORRIDHIRAURA dha mAzagavaNazmanakAmadAvAraNamA HINDramaHRSHETRANSSIrabAramAlAbArAsAyaridamAgAmArAmAyaNAyala FARRUNETIERNANDEDNEPAnasamAvaNyasakAyAlayAzavazAsiyAbaERaman VODESERAIBARADASTIPREEWASHRAIPAkayazApayazaERINsAmAna PROnlineKAkAmAyanarakhaka NOTAS ONEETTE ESS 15mI sadImAM kApaDapara citarAyela vardhamAna-vidyApaTa Vardhamana-Vidya-Pata on cloth, 15th Century tasavIra : DaoN0 umAkAnta pre0 zAha zrI amRtalAla paMDitanA maMgrahamAthI Page #718 -------------------------------------------------------------------------- ________________ salamA sAmAnyanocilimAyAnagoditambAmAdopAdhavanakAdhikA:REnvadhAde diyAeM upAniya vivAhayatanAmunA mimaattaakaamaavirtaasmkssaayaam.svtaapicvaabnvaavsymyogaa| saMsArizIlamulamomanaHsarvajIvAnimayAvasamahAtmanahatAdinArAevezIvAstikAyAyogadhare kaa| purodigamakAmanAvaguNaiHsacabhAsavemAnaMnajIvamAtyAyitAsAbudArinamatratAlA kamAtrAsaliye patA narivalAlamaNizAkAlanaHzAzvatAvAdisimaratva kAlAvanaH upayogaguNAcAsoga nAparikAtipaniraMnaraMvacamAnaiHsabakammakadaMbakai visaMskhalAsavAMzIrAbahakAve ATMITH RmAsAnAvara pApAramAriNIya modanAyatarAyaoNmA dhAtina bhy||3|| vAcavA banAyabAjAmameniyA meM niyAmAlAkAmayAjAnImAnA samApanAdAlikacArya yAni srvdedinohimuvvyaayaaniclvaaniikovlinaan||3paanyaavinrvessaamumte vista tesamAna kamayabAdiyArAlAivayAsayudhasAnAzApArAvArAnakArAdinitinabarasa jAviAdelassiArI ucisonimamuktAbananasuSamAmukkiyaMkArane kAmazAjAbasvarUpaprakaraNaracanAyArUmuktAvalI avAmA kaMbapIvaUkanakanakSiyanIviDodhasiJjiA amAvAsaniyatAmA patramanayojinenajamAnisabarayAtrAmavinayAvAranekarmasvAnujanalAuraramAnisa kAmakAGatAnAdiguNapAtakanI upamaMcasthAjhavAramArikApragatimarvasidAmana rAjadAkArAbArAva visvadharmara lagAmAnusarasasamAranAma: zrI vinayavijayopAdhyAyanA hastAkSara, lokaprakAza graMthanI prathama nakalamAMthI Handwriting of sri Vinayavijayopadhyaya--First copy of Lokprakush sUrisamrATa zrIvi jaya jInemisUrIzvarajI mahArAjanA jJAnabhaMDAramAthI] lAkha upara doreluM sonerI citra A picture drawn in gold on sealing wax manidhI puNyavijayajInA maMgamAthI Page #719 -------------------------------------------------------------------------- ________________ dararojacI pA vararAma sApAdhikarika tahakA zAkhA sama parimAtA udarantaratA tara to prAkasida rAti pani kara sonnatrimitekara ritikSe vividha tanuM varamala kI vApara natra desI bhajana kara karata sumA eka nibara gajanavIra diI devAnAmaratharI sii|| vidyunamAjI surati bhAvanA damAdama kevala ikAI pada devamAlI kAmada rAjI 897559 ke jAma hote munivara Inija kama mada-nArI svAmI kavi hArI OM do kajinadAsa yA anyAya varila yugamA dezaka Itara telAlA mI koTi te bAhira tAlA taI hAmI dUra nakAra dArIpatra sAronika kavitA kirapAla rAmatidyuta haravaIkA d nirvAlI bArabarama munagAvI sAlI kinAra zrIrAma inake aviraja makAjavijI katinjIrAje kI gu da ke karaka kI kAhI he viza me zrIjI ke tara hitakA jI zrI vijaya devasarIkaraNa ra vikrama 40 zrI kalamakA hIrazrI zirahI rAjI hA zrIzrI upariMga kIrAjIta zrIvamacimaka jAyA ja taka I-tikI mahinAkI dinA sIjI nila-sAdirani parata 15 jI nyAyavizArada nyAyAcArya mahopAdhyAya zrIyazovijayajI mahArAjanA hastAkSara (jaMbusvAmIrAsa) Handwriting of Mahopadhyaya sri Yashovijayaji Maharaja in Jambusvamiras munizrI puNyavijayajInA saMgrahamAMthI ] kAkrija vijaya 20 Page #720 -------------------------------------------------------------------------- ________________ DHURTAKHYANA IN THE NISITHA-CURNI DR. A. N. UPADHYE, M.A., D. LITT. When I wrote my essay "The Dhurtakhyana: a Critical Study", I knew from a reference that the Nisitha-curni of Jinadasa-gani Mahattara contained some information about the rogue Elasadha. Prof. J. C. Jain, Bombay, later on informed me that he had read something like the Dhurtakhyana in that Curni to the text of which unluckily I had no access. It is lately that my friends Dr. B. J. Sandesara and Dr. U. P. Shah, Baroda, kindly made available to me the necessary extracts from the N.-curni, cyclostyled-type-script-ed. by Acarya Sri Vijayapremasuri (Bombay V. S. 1995), vol. I, pp. 92-95. The following observations are based on these extracts, which are given at the close of this essay in an Appendix. To begin with there are the following three gathas of the Nisithabhasya (nos. 294-6) which give the requisite clue words of the illustrative tale: sasaelAsAdamUladevakhaMDA yajuNNaujjANe / andardtant and arvena su an eggfer || RV || corabhayA gAvIo poTTalae baMdhiUNa ANemi / tilaaiskuhADe vaNagaya malagA ya telodA // 295 // vaNagayapATaNakuMDiya chammAsA hatthilaggaNaM pucche | rAyarayaga mo bAde jahiM peccha te ime vasthA // 296 // After these gathas, the Curni gives in Prakrit prose with a couple of metrical quotations in Sanskrit a fully developed story of the Dhurtas. At the end we have a sentence like this: se ttakkhAgagANusAreNa Neyamiti // gato loiyo musAyAto / Looking at the clue words in the gathas, one can say that the Curni has given all that is obviously hinted in them; but the concluding colophon says that something is remaining and that it should be known from, or completed according to, the Dhuttakkhanaga. The story given in the N.-curni may be analysed thus: Many Dhurtas assembled in the Old Park to the north of Ujjaini in the territory of Avanti. Three of them, males: Sasaka, Elasadha, Muladeva, and the fourth, a female, Khandapana: every one of them had five hundred rogues 1. This is included in the edition of the Dhurtakhyana by Jinavijaya Muni, Singhji Jain Series No. 19, Bharatiya Vidya Bhavan, Bombay. 1944. Page #721 -------------------------------------------------------------------------- ________________ 144 ACARYA VIJAYAVALLABHASURI COMEMMORATION VOLUME as their pupils, of their own sex. Once during the rains, it was pouring down for a week; oppressed by hunger these rogues wondered who would give them food. Muladeva said: 'Let every one narrate his experience or information; one who does not believe it should give a feast to all, but one who confirms it with parallels from the Bharata, the Ramayana and other scriptures is not to give anything.' All of them said, 'Very well.' Elasadha narrated this incident: 'When I went to the forest with cows, I saw some robbers coming. I packed the cows in my blanket, and returned to my village with that luggage to witness the sports of villagers. The robbers rushed in there. The entire village, all men and animals, entered a cucumber. The robbers went away. A goat swallowed that cucumber; a boa gulped that goat; a crane picked up that boa and perched on a Vata tree, with one of its legs dangling down. An elephant from the king's military camp was tied to it. The crane started flying; the elephant was pulled up; there was a hue and cry; and consequently skilled archers shot the crane down. Its body was vivisected at king's orders; the boa, the goat, the cucumber were taken one from inside the other. The whole village came out of the cucumber along with myself and my cows. They all went to their respective places and I came here. Now tell me whether this is true.' When they said that this is all true, Elasadha asked, 'How can a blanket contain all the cows, and a cucumber, the village?' Others added that in the Bharata it is said that the whole universe was under one ocean; there was an Egg in the waters, and the entire universe was contained in that egg; if so, why could not your cows be contained in the blanket, and why could not the village be contained in a cucumber. Secondly, the entire universe was in Visnu's stomach; he was in Devaki's womb; and she lay on her bed; similarly, the cucumber, goat, boa and crane could each be contained in the belly of the next. Sasaka started narrating: 'After ploughing the field, sesamum seeds were sown during winter, and they grew into big trees. When a wild elephant pursued me, I climbed a sesamum tree. It shook the tree and rushed round, showering the seeds and crushing them under its feet. There was a stream of oil and lot of mud in which the animal got stuck and died. I prepared a bag from its skin and filled it with oil. I ate a load of sesamum cakes and drank pots of oil. Putting that bag on the branch of a tree, I reached home; my son pulled the tree and took the bag. This is my experience : one who does not accept it should give the feast.' Others added thus : Page #722 -------------------------------------------------------------------------- ________________ DHURTAKHYANA IN THE NISITHA-CURNI "These ideas are found in scriptures like the Bharata and the Ramayana. A stream in which the entire army was plunged is described. Secondly, a big sesamum plant is not impossible, for it is said that at Pataliputra a drum was carved out of a masa plant.' 145 Muladeva then narrated: 'As a youth, yearning for prosperity, I proceeded to the abode of Isvara for a bath with a gourd-kettle and an umbrella in hand. A wild elephant rushed against me. There being no other alternative I entered the gourd-kettle through the spout. The elephant also followed me, but I could delude and evade it for six months inside. Then I escaped through the spout; the elephant also pursued me, but its tail-end was caught there. I reached the Ganges which I crossed easily, and took the stream of it on my head for six months. Then I saluted Mahasena, came back here and met you all. Either accept this as true or give a feast to all the rogues.' Others added thus: 'What you say is true and reasonable. Brahmanas, etc., came out from the different parts of Brahma's body in which the entire population was contained; similarly, the elephant and yourself could be contained in a gourd-kettle. Secondly, Brahma and Visnu could not reach the terminus of the Linga even after many years; still Uma's body could accommodate it; similarly an elephant and yourself could be contained in the kundika. Thirdly, when Visnu was reposing in the ocean, Brahma came out of his navel, but the lotus (stalk) was stuck at it; similarly the tip of the tail could be stuck even when you. both came out of the spout. Fourthly, Rama ordered Sugriva to get news about Sita; Hanumat was entrusted with this mission which he fulfilled by crossing the ocean by his arms; similarly you also could cross the Ganges. Lastly, when Ganga was invited on the earth, Pasupati received her in his matted hair for years together; similarly you could receive the stream of the Ganges for six months." In reply to Khandapana's suggestion, the Dhurtas said that they would not sacrifice their self-respect for a meal. She smiled and started narrating thus: 'I am the daughter of a king's washerman. Accompanied by my retinue I went to the river with a cart-load of clothes to be washed. All the clothes spread in the sun were blown off by the wind. Being afraid of the king, I became a lizard and entered the garden where I changed myself into a mango tree. I heard one day that washermen were all forgiven; so I became myself once more. The ropes and stripes of the cart were eaten by jackals; so my father got them prepared from a Page #723 -------------------------------------------------------------------------- ________________ 146 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME buffalo's tail. Tell me whether you accept all this as true.' Others said in this manner : 'If it is true that Brahma and Kesava could not reach the terminus of the Linga, how is it that your statement is not true. Secondly, it is heard in the Ramayana that Hanumat had a long tail, which, covered with rags and sprinkled with oil, was lit up and thereby Lanka was burnt; similarly ropes could be prepared from a buffalo's tail. Thirdly, we hear in the scripture that King Gandharva became a dwarf, that Kimasva became a boa at Indra's curse, and that a boa asked with a human voice seven questions to Dharma who answered them and rescued his brother and then became King Ravi on the termination of the curse. Similarly, that you became a lizard and then again yourself is quite believable.' Then Khandapana suggested to them to submit to her lest they might be humiliated, but they were proud of their dignity. She smiled and continued : 'With king's permission I went out in search of my slaveservants who had run away; I visited many villages and towns; and here I find that those slave servants are yourselves and those clothes are on your body; if true, give the clothes; if false, give the feast. What is said is significant. It is necessary to compare Jinadasa's Dhurtakhyana (JD). with Haribhadra's Dhurtakhyana (HD). In JD there are only four Dhurtas while in HD there are five, the additional name being that of Kandarika. The order of their .enumeration is slightly different, and Muladeva does not occupy a very prominent position in JD as he does in HD. In JD Elasadha, Sasaka, Muladeva and Khandapana narrate their experiences one after the other, their experiences being confirmed by all the rogues and not by any one specifically as in HD. What Elasadha narrates as his experience in JD is put in the mouth of Kandarika in HD where Elasadha confirms it with Puranic stories. The patterns of the stories narrated by Sasaka, Muladeva and Khandapana are the same in both, with the difference that Muladeva is given the third turn in JD and the narration of Khandapana is substantially longer in HD with the result that the whole tale assumes a different form at the close in HD. That which is put in the mouth of Elasasha by HD is absent in JD. What Elasadha narrates in JD has some additional details in HD. It is confirmed by other rogues by only two parallel events from the Bharata etc. in JD, but by six parallel stories in HD. The patterns of experiences of Sasaka and Muladeva are basically the same in both; but, if JD confirms Page #724 -------------------------------------------------------------------------- ________________ DHURTAKHYANA IN THE NISITHA-CURNI 147 them with two and five similar contexts from the srutis, HD gives ten and eight parallels. Thus it is obvious that HD draws upon a wider range of mythology and gives meticulously more episodes to confirm the obviously incredible details of personal experiences. Comparing similar contexts one finds that the narration in JD is uniformly simple and direct. Words and phrases from it are bodily found in HD. It is interesting to compare common expressions in JD and HD in similar contexts. A few passages are reproduced below: JD HD (1) ujeNI NAma nagarI, tIse uttarapAse jiNNujANaM (1) ...ujegI NAma NAmeNaM // 2 // tIse uttara NAma ujANaM / tattha bahave dhuttA smaagyaa|...eke- pAse...ujANaM // 3 // tattha...... dhuttANa sayAkassa paMca paMca dhuttasatA, dhuttIrNa paMcasayaM khNddpaannaae| NegA samAgayA... | // 4 // ...ikikarasa ya tesiM aha aNNayA pAusakAle sattAhavaddale bhukkhattANaM dhuttANaM paMca paMca sayA / / 7 // dhuttIrNa paMcasayA khaMDaimerisI kahA saMvuttA / ko amhaM deja bhattaM ti / vnnaae...||8||...sttaahduddinnmmi ... // 10 // ... mUladevo bhagati / je jeNaNubhUyaM suyaM vA so taM kaha- sIavaddalAbhihayA / bhukkhattA biMti tahiM ko amhaM yatu / jo taM Na pattiyati teNa sambadhuttANa bhattaM dija bhattaM ti // 11 // aha bhaNai mUladevo jaM jeNa dAyavvaM / etc. suaMca samaNubhUaM vA / so taM kaheu sabvaM... // 12 // jo taM na pattiijA...teNa sabvesiM / dhuttANaM ...dAyavvaM bhattavANaM ti // 13 // (2) corA kalayalaM karemANA tattheva nnivtitaa| so ya / (2) kalayalaravaM karitA paDiyA corA Navari tattha / / gAmo sadupadacauppado ekkaM vAlaMka paviTTho...... 2-10 // to so sabAlabuDDo saithio jaNavao sapasuvaggo / aha ghoDaehiM sahio vAluMkaM sahagao vaDapAyave NilINA...saddavehiNo gahiyacAvA pattA... samvo ||11||...saa tattheva NilINA tuMge vaDapataMgaseNA iva bhUbilAo so gAmo vAlukAto pAyave viule ||14||...sNpttaa saddavehiNo johA / niggNtumaarddho| isucaavghiyhtthaa...||17||...jh salabhANa ya seNA repphabilAo viNikkhamai // 23 // (3) taruNattaNe ahaM icchiyasuhAbhilAsI dhAradharaNa (3) taruNattaNammi ayaM icchiasuhasaMpayaM ahilasaMto hatAe sAmigihaM paThito chattakamaMDalahattho pecchAmi ya dhArAdharaNachAe sAmigihaM patthio suiraM // 1-18 // vaNagayaM mama vahAe ejamANa, tato ahaM bhiito| chattakamaMDaluhattho...picchAmi agayavaraM iMtaM // 19 // attANo asaraNo kiMci NilukkaNaNaM apassamANo attANo a asaraNo kattha NilukkAmi haM ti ciMtaMto dagacchaDaNaNAlaeNa kamaMDalaM atigao mhi / so vi to sahasA yaaigao kmNddlu...||21||...mjjhaagyvro mama vahAe teNevaNAlae-]ga atigto| Numaggalaggo kamaMDalu aigao sigdhaM // 22 // ... tato me so gayavaro chAmAsaM aMtokuMDIyAe vAmo- hatthiM kamaMDalummI vAmoheUNa chammAsa etc. fecit etc. 2. The Prakrit passages reproduced in this paper are exactly as they are in the extracts supplied to me. I am aware, they present some difficulties of interpretation in some places. Page #725 -------------------------------------------------------------------------- ________________ 148 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME * The two Sanskrit quotations found in JD are also there in the same context in HD (namely, tesam etc. HD 4-20, and tava prasadat ete. HD1-87*1). HD adds more dignified descriptions here and there, and additional details are presented in it in smooth gathas. JD wants just an illustration of Laukika-musavada, and whatever is given by the Curni serves that purpose. HD has its own characteristics. It is an independent treatise put in a well thought-out satirical frame: the opening and concluding portions fully bear out this. The satirical effect in HD is worked out more logically and in a subtle and effective manner, which is conspicuously absent in JD. What HD adds after 5-76 has nothing corresponding to it in JD; and it may not be just an accident that the major portion of it is composed in a heavy style. In its concluding portion HD puts together a number of detached episodes, especially from the Bharata and Ramayana, and asserts that all of them are incredible. From the extract I am inclined to believe that the Curni gives all that is hinted in the Bhasya-gathas. The colophon: sesan dhuttakkhanaganusarena neyam iti, if it is genuine and belongs to the author of the Curni, would lead us to the conclusion that there was a longer Dhuttakkhana in Prakrit prose from which the major portion is extracted by the Curni. * The objective comparison of JD and HD leads me to the conclusion that HD is an elaborated and perfected work based on JD or its predecessor as postulated above. The reasons for this may be stated as below: (1) JD is uniformly shorter in its pattern tales and confirmatory episodes from the Puranas all of which are better worked out with supplementary details in HD. (2) HD incorporates everything in JD and adds more details to it. (3) The simple and narrative details of JD are presented in a more elaborate manner and polished style in HD. (4) The number of characters and of references to Puranic tales increases in HD, which presents them more logically and effectively. (5) What is a simple narrative illustration in JD is enlarged into an effective satire in HD with seeds of religious propaganda which are later on elaborated in the Dharmaparikna texts. Thus Haribhadra has built his satirical masterpiece incorporating or Page #726 -------------------------------------------------------------------------- ________________ DHURTAKHYANA IN THE NISITHA-CURNI - 149 using both words and ideas from an earlier Dhuttakkhana preserved in the Curni. By his literary genius, logical acumen and wide learning he has shaped the simple stuff into a dignified literary masterpiece, unique in Indian literature. The above objective comparison of the two versions in the JD and HD and the conclusion that Haribhadra used for his Dhurtakhyana the story given in the Curni does not in any way violate the relative chronology of the two authors, Jinadasa and Haribhadra. Jinadasagani Mahattara, the author of N. Curni, has also written a Curni on the Nandisutra which was composed by him in Saka 598 or 677 A. D.3 and Haribhadra is assigned to a period about 750 A.D. APPENDIX [The story from the N. Curni is presented here with minor correc. tions, adjustments in punctuation etc.) avNtii| ujeNI NAma nagarI, tIse uttarapAse jiNNujANaM NAma ujANaM / tattha bahave dhuttA samAgaya sasago, elAsADho, mUladevo, khaMDapANA ya itthiyaa| ekkekassa paMca paMca dhuttasatA, dhuttINaM paMcasayaM khNddpaannaae| aha aNNayA pAusakAle sattAhavaddale bhukkhattANaM imerisI kahA saMvuttA / 'ko amhaM deja bhattaM' ti| mUladevo bhagati 'je jeNaNubhUyaM suyaM vA so taM kahayatu, jo taM Na pattiyati teNa savvadhuttANaM bhattaM dAyabvaM / jo puNa bhAraharAmAyaNasutIsamutthAhiM uvaNayauvavattIhiM pattIhiti so mA kiMci dlytu| evaM mUladeveNa bhaNite savvahiM vi bhaNiyaM 'sAhu sAhu' ti| tato mUladeveNa bhaNiyaM 'ko puvvaM khyti'| elAsADheNa bhaNiyaM 'ahaM me khyaami| tato so khiumaarddho| "ahaM gAvIo gahAya aDaviM gao, pecchAmi core AgacchamANe / to me pAvaraNI-kaMbalI patthariUNaM tattha gAvIo chubhiUNAhaM poTTalayaM baMdhiUNa gAmamAgato, pecchAmi ya gAmamajjhayAre goddahe ramamANe / tAhaM gahiya gAvo te pecchiumAraddho / khaNametteNa ya corA kalayalaM karemANA tattheva NivatitA / so ya gAmo sadupadacauppado ekaM vAluMke paviThTho / te ya corA paDigayA / taM pi vAluMke egAe ajiyAe gasiyaM / sA vi aiA caramANA ayagaleNa gasiyA / so vi ayagalo ekkAe DhaMkAe gahito / sA uDDiuM vaDapAyave nniliinnaa| tIse ya ego pAo valaMbati / tassa ya vaDapAyavassa ahe khaMdhAvAro hio| taMmi ya DheMkApAe gayavaro aaglito| sA uDDiuM payattA / AgAsiu pAo, gayavaro kddddhiumaarddho| DovehiM kalayalo kao / tattha saddavehiNo gahiyacAvA pattA / tehiM sA jamagasamagaM sarehiM pUritA matA / raNNA tIe poTa phADAviyaM / ayagaro diho, so vi phaaddaavio| ajiyA dihA, sA vi phaaddaaviaa| vAluka diha ramaNija / etthaMtare te godahA uparatA / pataMgaseNA iva bhUbilAo so gAmo vAlukAto niggaMtu3. Shri Jinavijaya : The Date of Haribhadrasuri, A Paper read at the First Oriental Conference, Poona 1919, p. 144; H. Jacobi: Samardiccakaha, Calcutta 1926, Intro. p. iii. A portion of this essay was presented to the Prakrit and Jainism Section of the XVII Session of the All-India Oriental Conference, Ahmedabad. Page #727 -------------------------------------------------------------------------- ________________ 150 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME maarddho| ahaM pi gahiya gAo Niggato / savvo so jaNo sahANANi gto| ahaM pi avaujjhiya gAo ihmaagto| taM bhaNai kaI saccaM / " sesagA bhaNaMti 'saccaM sccN'| elAsADho bhaNati 'kahaM gAvIo kaMbalIe AyAo, gAmo vA vaalNke| sesagA bhaNaMti 'bhArahasutIe subvati jahA puvvaM AsI egaNNavaM jagaM savvaM, tammi ya jale aMDaM aasii| tammi ya aMDage saselavaNakANaNaM jagaM savvaM jati mAyaM to [P.93] tuha kaMbalIe gAvo vAluMke vA gAmo Na mAhiti / je bhaNasi jahA DhekUdare ayagalo tassa ya atiA tIe vAluka ettha vi bhaNNati uttaraM / sasurAsuraM sanArakaM saselavaNakANaNaM jagaM savvaM jaha viNhussudare mAtaM, so vi ya devatIudare mAto, sA vi ya sayaNijje mAtA, jai eyaM saccaM to tuha vayaNaM kahaM asaccaM bhavissati / ' tato sasago kahitumAraddho / "amhe kaviputtA, kayAI ca karisaNAti / ahaM sarayakAle khettaM ahigato / tammi ya chette tilo vutto / so ya eriso jAto jo paraM kuhADehiM chettavyo / taM samaMtA paribhamAmi, pecchAmi ya AraNaM gayavaraM / teNamhi ucchitto, palAto, pecchAmi ya aippamANaM tilarukhaM, tammi vilaggo patto ya gayavaro / so maM apAvaMto kulAlacakaM va taM tilarukkhaM paribhamati, cAleti tattha tilarukkhaM / teNa ya cAlite jalaharo viva tilo tilavuhiM muMcati / teNa ya bhamaMteNa cakkatilA viva te tilA pilitA / tao tellodA NAma NadI bUDhA / so ya gayo tattheva tilacalaNIe khutto mao ya / mayA vi se camma gahiyaM datito kato, tellarasabharito / ahaM pi khudhito khalabhAraM bhakkhayAmi, dasa tellaghaDA tisito piyAmi / taM ca tellapaDipuNNaM daiyaM ghettuM gAma phio| gAmabahiyA rukkhasAlAe NikkhiviuM taM daiyaM gihamatigato / putto ya me daiyassa pesio / so taM jAhe Na pAvai tAhe rukhaM pADeuM geNhetthA / ahaM pi gihAo uohi paribhamaMto ihamAgao / eyaM puNa me aNubhUtaM / jo Na pattiyati so deu bhttN|" sesagA bhaNNaMti 'asthi eso ya bhAvo bhAraharAmAyaNe sutIsu jati / / teSAM kaTataTabhraSTairgajAnAM mdbindubhiH| prAvartata nadI ghorA hastyazvarathavAhinI // 1 // ja bhaNasi kahaM emahaMto tilarukkho bhavati / ettha bhaNNati-pADaliputte kila mAsapAdave bherI himmaviyA, to kiha tilarukkho emahaMto Na hojAhi / ' tato mUladevo kahiumAraddho / so bhaNati "taruNataNe ahaM icchiyasuhAmilAsI dhArAdharaNaTThatAe sAmigihaM pahito chattakamaMDalahattho, pecchAmi ya vaNagaya mama vahAe ejamANaM / tato ahaM bhIto attANo asaraNo kiMci NilukkaNavANaM apassamANo dagacchaDDaNaNAlaeNaM kamaMDalaM atigao mhi / so vi gayavaro mama vahAe teNevaMtaM atigto| tato me so gayavaro chammAsaM aMtokuMDIyAe vAmohio / tao haM chammAsaMte kuMDiyagIvAe Niggato / so vi ya gayavaro teNavaMteNa Niggato, NavaraM vAlaggaM te kuMDiyagIvAte lagyo / ahamavi purato pecchAmi aNorapAraM gaMgaM / sA me gopayamiva tiNNA / gato mhi sAmigihaM / tattha me taNhAchuhAsame agaNemANeNa chammAsA dhAriyA dhArA / tato paNamiUNaM mahAseNaM payAo saMpatto ujjeNiM, tubbhaM ca ihaM milio iti / taM jai eyaM saccaM to me heUhiM pattiyAveha / ahamaNNaha aliyaM ti dhuttANaM deha to bhttN|" tehiM bhaNiyaM 'scc| mUladevo bhaNai 'kahaM saccaM te bhaNaMti 'sunneh| jaha puvvaM baMbhANassa muhAto vippA NiggayA, bAhao khattiyA, UrUsu vaissA, padesu suddasuddA / jai ittio jaNavao tassudare mAo to tuma hatthI ya kuMDiyAe Na mAhiha / aNNaM ca kila baMbhANo viNhU ya uDDhAhaM dhAvaMtA gatA divvavAsasahassaM tahA vi liMgassaMto Na patto / taM jai emahaMtaM liMga umAe sarIre mAtaM to tuhaM hatthI ya kuMDiyAe Na mAhiha / jaM bhaNasi vAlagge itthI kahaM laggo, taM suNasu / viNhU jagassa kattA [P. 94] egaNNave tappati tavaM jalasayaNagato, tassa ya NAbhIo baMbhA paumagabbhaNibho Niggato NavaraM paMkayaNAbhIe laggo, evaM jai tumaM hatthI ya viNiggato hatthI Page #728 -------------------------------------------------------------------------- ________________ DHURTAKHYANA IN THE NISITHA-CURNI 151 vAlagge laggo ko doso / bhaNasi gaMgA kahaM uttiNNo, rAmeNa kila sItAe pavvatiheuM suggIvo ANatto, teNAvi haNumaMto, so bAhAhiM samudaM tariuM laMkApuri patto, divA sItA, paDiNiyatto / sIyAbhattuNA pucchito kahaM samuddo tiNNo bhaNAti / tava prasAdAt tava ca prasAdAd bhartuzca te devi tava prasAdAt / sAdhUnate yena pituH prasAdAttIrNo mayA goSpadavatsamudraH // jai teNa tirieNa samudro bAhAhiM tiNNo tuma kahaM gaMga Na tarissasi / jaM bhaNasi kahaM chammAse dhArA dharitA, ettha vi suNasu / logahitatthA suragaNehiM gaMgA abbhatthitA 'avatarAhi mnnuylogN'| tIe bhaNiyaM 'ko me dharehiti nnivddiNtiiN'| pasuvatiNA bhaNiyaM 'ahaM te egajaDAe dhaaryaami| teNa sA divvaM vAsasahasse dharitA / jai teNa sA dharitA tumaM kahaM chammAsaM Na dhrisssi| aha etto khaMDapANA khitumaarddhaa| sA ya bhnnnni| 'olaMbitaM ti amhehiM jai aMjaliM karitha sIse osappeha jati na mamaM to bhattaM demi svvesiN|' to te bhaNaMti 'dhuttI, amhe savvaM jagaM tulemANA kiha evaM dINavayaNaM tubbha sagAse bhnnihaamo|' tato IsiM haseUNa khaMDapANA kahayati "ahaMgaM rAyarajakassa dhuuyaa| ahaM aNNayA saha pitrA vatthANa mahAsagaDaM bhareUNa purisasahasseNa samaM Nadi salilapuNNaM pttaa| dhoyANi vatthAI, to AyavadiNNANi ubvAyANi / Agato mhaavaato| teNa tANi savvANi vatthaNi avhritaanni| tato haM rAyabhayA gohArUvaM kAUNa rayaNIe NagarujjANaM gtaa| tattha haM cUyalayA jaataa| aNNayA ya suNemi jahA rayagA ummiTuMtu abhayo siN| paDahasadaM soUNa puNa gavasarIrA jaayaa| tassa ya sagaDassa NADaga varattA ya jaMbuehiM / bhkkhitaao| tao me piuNA NADagavarattAo aNNissamANeNa mahisapucchA laddhA, tattha NADagavarattA vlitaa| taM bhaNaha kimettha sccchN|" te bhaNaMti / 'baMbhakesavA aMtaM na gatA liMgassa jati taM saccaM, tuha vayaNaM kahaM asaccaM bhvissi'tti| rAmAyaNe vi suNijjati jaha haNumaMtassa puccha mahaMtaM AsI, taM ca kila aNegehiM vatthasahassehi veDhiUga tellaghaDasahassehiM siMciUga palIviyaM, tega kila laMkApurI daDDhA / evaM jati mahisassa vi mahaMtapuccheNa NADagavarattAo jAyAo ko doso| aNNaM ca imaM suI suvvati jahA / gaMdhAro rAyA raNNe kuDavattaNaM patto, avaro vi rAyA kimasso NAma mahAbalaparakkamo, teNa ya sakko devarAyA samare Nijjio, tato teNa devarAyeNa sAvasatto raNe ayagalo jAto, aNNayA ya paMDusuA rajjayabhaTThA raNe hitA, aNNayA ya egAgi NIggato bhImo, teNa ya ayagareNa gasito, dhamasuto ya ayagarassa mUlaM patto, tato so ayagaro mANusIe vAyAe taM dhammasutaM satta pucchAto pucchati, teNa ya kahitAto saMtta pucchAto, tato bhImaM Niggilai, tassa sAvassa aMto jAto, jAto puNa ravirAyA / jai eyaM saccaM, to tumaM pi sabbhUtaM gohAbhUya sabhAvaM gaMtUNa puNaNNavA jAtA / ' to khaMDapANA bhaNati ' evaM gate vi majjha paNAmaM kareha, jai kahaMci jippaha, to kANA vi kanvaDiyA tubbhaM mullaM Na bhavati / te bhaNati 'ko mhe satto nnijjiuunn'| to sA hasiUNa bhagati 'tesiM vAtahariyANa vatthANa gavasaNAya NiggayA rAyANaM pucchiUNaM, aNNaM ca mama dAsaceDA NaTThA, te ya aNNissAmi, tato haM gAmaNagarANi aDamANI ihaM pattA, taM te dAsaceDA tubbhe, tANi vatthANimANi jANi tumbha parihiyANi. jai saccaM to deha vatthA, aha aliyaM to deha bhattaM / ' asuNNatthaM bhaNiyamiNaM / sesaM dhuttakkhANagANusAreNa Neyamiti / gato loiyo musaabaato| Page #729 -------------------------------------------------------------------------- ________________ THE PLACE OF JAINISM IN INDIAN THOUGHT' DR. FELIX VALYI The study of Jainism has been neglected for a long time. It was considered to be an insignificant offshoot of Hinduism. In France only Guerinot dedicated his life to the analysis of the original sources of Jaina Philosophy. The Indologists of France were absorbed by the study of orthodox Brahmanism with a few exceptions, such as the great Burnouf, whose "Introduction to the History of Buddhism" is a classic, and Emile Senart, who made a deep study of Asoka's Inscriptions, while Sylvain Levi specialized in the Sanskrit sources of Buddhist Philosophy. Guerinot's monograph on Jainism is an outstanding work, a monument of erudition and philosophical appreciation. In Germany, an important group of Indologists with Herman Jacobi at their head took up a scientific investigation of the Jaina Tradition, but in France the Sorbonne and the College de France neglected Jainism as a field of study, although Sylvain Levi repeatedly warned his disciples that the unexplored field of Jaina Studies deserves the attention of Indian scholars. Undoubtedly the originality of Mahavira's philosophy which dominates the Jaina community appears of the highest importance from the point of view of Indian Culture. The fact that a small minority of Jainas, not exceeding one and a half million, is submerged among the hundreds of millions of Hindus, should not close our eyes to the significance of Jaina Philosophy for the origins of Indian Thought. Mahavira, the 24th Tirthankara, is now recognized as one of the greatest thinkers of Ancient India, the equal of the Buddha in virtue of his profundity and his character. The contamporaneity of the two greatest sages of Ancient India is accepted as a historic fact: the two lived in the same 6th Century before Christ, in the same province of Magadha, preaching in the same towns and villages, at Rajagrha and Vaisali. They must have met and exchanged ideas according to all psychological probabilities, although we do not possess textual evidence concerning their personal relations. 1. The French Original of this article was broadcast to Europe by the All India Radio from New Delhi on June 16th, 1955, as part of a series on Indian Thought and its influence on the European Mind. Reproduced by permission of the All India Radio. Page #730 -------------------------------------------------------------------------- ________________ THE PLACE OF JAINISM IN INDIAN THOUGHT 153 The objective analysis of Mahavira's and Buddha's Thought shows the many common points which characterize Jainism and Buddhism. Ahimsa and Nirvanu are concepts which belong to both systems. If we go deeply into the origins of these concepts, we are bound to accept the Jaina Tradition as the source of these specific aspects of Indian Thought. Jainism with its pre-historic background and its 24 Tirthankaras preceded Buddhism by several centuries, although we cannot accept Jaina mythology which obscured the history of the community. Nevertheless the historicity not only of Mahavira, but of Parsva, the 23rd Tirthankara, who lived 250 years before Mahavira, in the 8th century before Christ, the very century which gave birth to the first authentic Upanisads, is now beyond doubt. Even the name of Neminatha, the 22nd Tirthankara, was found on a copperplate, which authorizes the historians of Ancient India to accept the probability of the existence of pre-historic Tirthankaras, however fantastic the chronology attributed by Jaina mythology seems to the scientific mind. The historic existence of two Jaina Orders at the time of the Buddha has been verified; both had preceded Buddhism as monastic institutions, The Order founded by Mahavira was a simple organizational reform reorganizing the Order of Parsva. The Jaina communities were long divided and still quarrel about the authenticity of their sects. Both Mahavira and Buddha were princes of the ksatriya tribes, in revolt against the privileges of the Brahmin priesthood. Jainism represents the first social revolution in Indian history, opening the gates of knowledge to the ordinary people, accepting in the Sangha whoever was willing to submit to the severe discipline of the Order. The Buddha himself must have experimented with the Jaina discipline of self-mortification during the years of meditation under the Bodhi Tree, before proclaiming the Middle Path as the way to Enlightenment between selftorture and pleasure-seeking. The essential difference between Jainism and Buddhism is just this extreme severity which Mahavira has imposed upon the monks of his order, who must renounce all pleasures and live a life of total abstention from every point of view. They were forbidden to eat even tomatoes, onions, potatoes as containing germs of living creatures, and the respect for All Life, for all that grows and lives on earth and in the air, became an orthodox dogma. The most severe form of Ahimsa is the principle which unites all the four sects of Jainism in their horror of war. Their Page #731 -------------------------------------------------------------------------- ________________ 154 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME division into "Digambaras" and "Svetambaras", into multi-puja sects and the two sects which reject all image-worship, Stanakavasis and Terapanthis, should not hide their essential allegiance to the principle of nonviolence as the common ground of all Jainas. Mahatma Gandhi's mother was a Jaina, his guru at Porbandar, in his native city, was an eminent Jaina sage, and his heart was since childhood impressed by the Jaina tradition of Ahimsa which became the guiding star of all his life. The historians of contemporary India should not forget this decisive influence in Gandhiji's career which determined the destiny of the nation. Mediaeval Hinduism has proclaimed both Jainism and Buddhism "heresies" opposed to the Vedic culture. The Brahmin priesthood saw a danger to their privileges in the fact that both Jainism and Buddhism gave access to the lower castes to higher knowledge, and wanted to monopolize the wisdom of ancient India for themselves as a source of prestige and income. Recent research has dissipated the false pretenses of mediaeval orthodoxy as the sole custodians of Indian Wisdom. The reactionary pandits are fighting a losing battle against the enlightened opinion of critical scholarship which now recognizes that the original spirit of Ancient India is to be found in the teachings of Mahavira and Buddha, who might differ in the way Ahimsa should be applied in daily life, but fully agree in rejecting the monopoly of Orthodox Brahmanism, as misinterpreted by the mediaeval commentators. Philosophical Brahmanism is an integral part of a common heritage of all the great sages of the Upanisadic Age, in which both Jainism and Buddhism share, accepting the ideal of universality and rejecting the excesses of ritualism. Both insist on the necessity for the individual to develop his mind through his own spiritual effort and to ascend to a higher level without any intermediary between himself and the Divine Powers. The discipline of body and mind prescribed by Ancient Indian Thought constitutes the most original contribution of India to human psychology. Its basis is Yoga and Jainism is pure Yoga in its attempt to liberate the spirit from all earthly forces. There is Jaina Yoga, as there is Buddhist Yoga and Hindu Yoga, with this difference : Mediaeval Orthodoxy corrupted the original spirit of Yoga which became a tool of fakes, thousands of fakes who abuse religion for personal aggrandizement. Page #732 -------------------------------------------------------------------------- ________________ THE PLACE OF JAINISM IN INDIAN THOUGHT 153 Both Mahavira and Buddha must be understood as Masters of Yoga, who laid the foundations of Indian Psychology-showing the way towards spiritual perfection, raising human nature to a higher level and demonstrating the possibility of attaining Enlightenment which means cosmic consciousness, self-identification with all life, with the Universe in the service of the highest ideal ever attained in history : Selflessness. The Jaina System of philosophy has developed a theory of Karma of immense interest : according to Jainism, the soul is originally pure, but it becomes contaminated by material particles through contact with the world. The task of the Jaina saint is to liberate his soul from all these particles through absolute renunciation and to recover the purity of his soul. Purity and perfection are the ideals which India borrowed from the Jaina tradition. Only the methods vary, but the ideal is the same. Modern psychology refuses to assent to this contempt of all matter. Human nature is considered to-day as one single entity, divided into body and mind, but trying to integrate the two aspects of man into a harmonious whole. Like the Christian doctrine, Hindu thought separated body and mind as two incompatible entities and looked upon the soul as a slave of physiology to be liberated by religious training. The modern view of mankind does not accept this radical division of the material and the spiritual. Nevertheless the ideal of spiritual freedom, freedom from all the contingencies of the industrial civilization which have enslaved the Western world, makes the study of Indian thought very instructive for modern man eager to disentagle his inner life from the shackles of materialism. Ancient India has proved the potentiality of such perfect spiritual freedom, even if we concede that only exceptional individuals of immense will-power have ever attained the highest form of Liberation of the spirit. The Jainas themselves recognize that the 24th Tirthamkara was the last in this cycle of earthly existence and that it is impossible today to attain the highest spiritual level. The Jaina saints with all their rigorous discipline are still in bondage to physiology, although they demonstrate every day the possibility of reducing such bondage to the absolute minimum. Mahavira is essentially interesting from the psychological point of view as the incarnation of Will Power, Spiritual Will in its purest form. Ahimsa is a principle of universal love, for the single purpose of transforming human nature from the animal plane into a spiritual sphere such Page #733 -------------------------------------------------------------------------- ________________ 156 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME as all historic religions tried to promote. Jainism served as a ferment in the history of India, fertilizing the noblest elements in Indian character. Although the Jaina communities have degenerated and share in the moral decay of mankind, Mahavira's personality shines high above the vulgarity of our age and deserves to be recognized as one of the greatest sages of all history. 3 ME: SOLT .. AWWUR HAHA ju Ve Page #734 -------------------------------------------------------------------------- ________________ F kApIrAiTa Avila sarve oNpha in]i Vie - nartikA : sittannavAsala guphAnA jinaprAsAdanI dIvAlaparanuM vizvavikhyAta raMgIna citra : jainAzrita kaLAno eka namUno (Pudukota), Painted figure of a dancing girl on pillar of Sittannavasal temple (Pudukota), c. 7th Century Page #735 -------------------------------------------------------------------------- ________________ udayagirinI gaNezaguphAnI kevALano namUno Part of a frieze from Ganesagufa, Udayagiri khaMDagiri uparanI jaina-guphA Jaina Gufa, Khandagiri udayagirinI rAniguphAnI kevALano namUno Part of a frieze in the upper verandah of Ranigufa, Udayagiri Jain EzrI mitranA saujanyathI : aeNnTikvITIjha oNpha orissA Private & Personal use only Page #736 -------------------------------------------------------------------------- ________________ A HISTORICAL OUTLINE OF THE LANGUAGES OF WESTERN INDIA Prof. K. B. VYAS, M.A., F.R.A.S. I There are several languages spoken in Western India, of which Gujarati, Western Rajasthani, Malavi, Cutchi, Sindhi and Konkani are the principal ones. Of these Cutchi and Sindhi are allied and so are Gujarati, Rajasthani and Malavi. Konkani, however, stands apart. It has no affinity with its northern neighbours. In this brief historical outline of the languages of Western India, we shall restrict ourselves mainly to Gujarati which is admittedly the most outstanding and the richest of these languages. The area in which Gujarati is spoken may be roughly outlined thus :In the north, Gujarati is spoken as far as Cutch, where it is the courtlanguage and the language of culture. From there it extends to the north up to Mithi, 30 miles to the North of the desert of Cutch. From here it extends to the East to Deesa, Palanpur, and Mount Abu. Beyond Mount Abu, the speech is Gujarati or its dialectal form mixed with Marwali. From this northernmost point, the boundary of Gujarati descends southeastward including within itself Mahikantha, Idar, Dohad and Lunawada, Chhota Udepur and Rajpipla. To the east and south of the Panchmahals, Chhota Udepur and Rajpipla, Gujarati slowly merges into the Bhilli dialects. From Rajpipla the boundary sharply descends southward covering the entire Surat District and a major portion of the Dangs where it touches the area of Khandesi. From here further south upto Umbergaon and Dahanu, Gujarati is spoken as the principal speech. Beyond this to the south the Konkani language is spoken which is claimed to be a dialect of Marathi. These are then the limits of the area of the Gujarati speech--from Mount Abu in the north to the Dangs and Umbergaon in the south, and from Dvarka in the west to Dohad in the east. Roughly it includes the whole of Saurastra and almost the entire northern division of the Bombay State which is popularly known as Gujarat. The number of persons speaking Gujarati in Gujarat and Saurastra alone comes to over 1,33,00,000. To these must be added 35,00,000 speaking Page #737 -------------------------------------------------------------------------- ________________ 158 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME Gujarati in the border-lands of Gujarat and in Cutch. Gujarati is also the speech of a large and influential section of the population in Bombay. The Gujarati-speaking population is not negligible in Calcutta, Karachi, Madras, Nagpur, Hyderabad and other important commercial and industrial centres of India. Gujarati colonies are also to be found in Burma, South Africa, East Africa, Indonesia, and several other parts of the world, where they speak Gujarati and follow Gujarati traditions and culture. II Gujarati is thus a very important language indeed both culturally and politically on the western coast-line of India. It is one of the few languages of the world which has a continuous history with full documentary evidence for every stage of its evolution, from the time of its inception right up to the present age. From about 1200 A.D., the date of the first Gujarati work discovered so far, till the time of the advent of the English when printing was introduced, we find countless works belonging to various subjects composed in Gujarati. They have been preserved in the various Jaina Jnana-Bhandaras or manuscript-libraries attached to Jaina temples and Upasrayas. Several important cities of Gujarat are celebrated for their rich manuscript-libraries dating from very early times. In Patan alone, there are Bhandaras which house no less than 40,000 old manuscripts of different ages, some of which are very rare on account of their antiquity, wealth of illustrations and historical data. Cambay is known for its collection of palm-leaf manuscripts. The other cities in Gujarat too have such manuscript-libraries, but the rarest manuscript-collection is found to have been preserved in the Bada Bhandara of Jesalmer situated deep in the heart of Rajasthan. Only a part of this great store of ancient literature, both religious and secular, has come to light so far. Numerous works of great antiquity and literary merit are still awaiting publication. The fact that Gujarat was the great commercial centre of India from early times and enjoyed comparative peace and political security for long periods, contributed to the development of the Gujarati language and literature in no small measure. In this process of development, as we shall presently see, Gujarati came in contact with several foreign languages and cultures like the Persian, Arabic, Portuguese and English, and was influenced by them to a certain degree, Page #738 -------------------------------------------------------------------------- ________________ A HISTORICAL OUTLINE OF THE LANGUAGES OF WESTERN INDIA 159 III . It would be very interesting to trace the history of the language of Gujarat from the earliest times. We must, however, remember that in earlier times the boundaries of Gujarat were not the same as they are today. Northern Gujarat and Southern Rajasthan along with a part of Malva then formed the territory known as the Gurjara desa. Southern Gujarat was then known as Lata and remained for a long time under the influence of the south. Situated as the gateway of India, maritime Gujarat witnessed from early times several immigrations of Greeks, Bactrians, Sakas, Ksatrapas, Gurjaras, Hunas, Arabs, Turks and Mughals, many of whom made it their home. In the earliest times known to history the language spoken in Gujarat and Saurastra was a dialect the conventionalized form of which is known as Vedic Sanskrit. But of this speech we have no written evidence before the Asokan Inscriptions. Then-i.e. from 1000 B.C. to 600 B.C.--three or four dialects existed : Udicya or the northern, Madhyadesiya or the midland, Pracya or the eastern, and the Praticya or the western. The northern dialect was the nearest to the Vedic and was standardized by Panini in the present-day classical Sanskrit. From the early eastern speech developed the Prakrit dialect spoken by Buddha and Mahavira, which was popularly known as the Magadhi Prakrit. A close examination of the inscriptions of Asoka (250 B.C.) reveals, besides the eastern Magadhi, at least two other distinct dialects--the northern, allied to Paisaci, and the midland or western, allied to Sauraseni. The western dialect as recorded in the rock-edicts of Girnar contains several linguistic traits (such as the preservation of 'r' in consonant-clusters) which characterized Gujarati speech from very early times. These spoken Prakrit speeches fossilized in course of time and resulted in a classical standardized form of common Prakrit which became the medium of literature and was treated by grammarians as the principal Prakrit. This form of Prakrit became later known as Maharastri Prakrit or the language of a large portion of the country (Maharastra). The popular speeches of the north, midland and east came to be considered as the dialects of this speech and were termed as Paisaci, Sauraseni and Magadhi. The language Avantija or Avanti which Bharata mentions in Page #739 -------------------------------------------------------------------------- ________________ 100 ACARYA VIJAYAVALLABHASORI COMMEMORATION VOLUME his Natyasastra must be the speech then current in Saurastra, Anarta, Lata and Maru (i.e. the present-day Gujarat and Rajasthan). This speech may have been identical with or closely allied to the Sauraseni of the Prakrit grammarians. IV From these early Prakrit speeches developed the Apabhramsa, the language current in a considerable portion of northern India, from the 5th to the 10th century A.D. Some philologists lean to the view that there existed several regional Apabhraisas from which New Indo-Aryan speeches or Modern Indian Languages gradually evolved. On the other hand, other authorities believe that there was only one Apabhraisa current in Western India with slight dialectal variations. .: From the evidence of early grammarians and rhetoricians, Apabhrassa has been connected with the Abhiras. It was that speech that developed into Apabhraisa. Their abode extended from the Indus delta to Cutch and Saurastra. They adopted the general Prakrit language, vigorously infusing into it the characteristics of their own speech, resulting in a powerful speech known as Apabhramsa. Three varieties of Apabhraisa are mentioned, but Hemacandra, the greatest and the most celebrated grammarian of the Middle Indo-Aryan languages, treats Apabhramsa as one homogeneous speech, and cites instances from the current folk-literature of the period. This Apabhraisa is basically the Apabhramsa of Gujarat (the Gurjara Apabhramsa), though there are traces of dialectal variations in this material. Some call this Apabhramsa Saurasena, while others term it as Nagara. Apabhramsa too became, in course of time, a standard stylized speech in which considerable literature was composed. For instance, works like Paumacariaya, Kumarapalacarita, Bhavisayatta-Kaha, Vilasavai-Kaha are all composed in Apabhramsa. But linguistically, the specimens from folk-literature cited by Hemacandra in "Siddha Hemacandra', his Prakrit Grammar, reflect the speech more faithfully than the stylized form used in literary works. These verses of Hemacandra are remarkable also from another point of view. Some of them reveal a striking freshness of imagination and a rare poetic charm. Several of these verses are erotic; a few are didactic; while a large number of them are heroic. The following erotic verses have a rare poetic charm about them : Page #740 -------------------------------------------------------------------------- ________________ A HISTORICAL OUTLINE OF THE LANGUAGES OF WESTERN INDIA 161 DhollA sAmalA dhaNa caMpAvaNNI / gAi suvaNNareha kasavaTTai dinnnnii|| (Dholla samala dhana campavanni/ Nai suvannareha kasavattai dinni//) "The husband is dark in complexion, while the wife is fair as a campaka flower: (she appears) like a streak of gold on the black touchstone." vAyasu uDDAvanti ae piu diTThau sahasatti / addhA valayA mahihi gaya addhA phuTTa taDatti // (Vayasu uddavantiae piu ditthau sahasatti/ Addha valaya mahihi gaya addha phutta tadatti//) "While frightening away the crows the lady suddenly saw her husband coming home; half of her bracelets slipped down (while waving away the crow before she sighted her husband), while the remaining cracked with a noise (as a result of the joy which filled her when she saw her husband)." jai kevaDa pAvIsu piu akiyA kuDa kriim|| pANiu navai sarAvi jiva samvaMge paisIsu // (Jai kemvai pavisu piu akiya kudda karisu/ Paniu navai saravi jivam savvange paisisu//) "If ever I meet my husband again, I shall do a wonderful thing never done before : I shall enter into all his limbs even as water permeates a new earthen vessel." - The heroic verses cited below from Hemacandra's Apabhramsa fully reveal the glory that was early Gujarat: saMgarasaehiM ju vaNNiai dekkhu amhAga kantu / ahamattahaM cattaMkusahaM gayakuMbhaI dArantu // (Sangarasaehim ju vanniai dekkhu amhara kantu/ Aimattaham cattamkusaham gayakumbhaim darantu//) "Behold my husband : whose prowess requires mention of hundreds of battles; who breaks the temples of elephants excessively maddened and beyond all control." de bhallA huA ju mAriA bahiNi mahArA kantu / lajejantu vayaMsiahu jai bhaggA gharu entu / / (Bhalla hua ju maria bahini mahara kantu/ I.ajjejjantu vayamsiahu jai bhagga gharu entu//) Page #741 -------------------------------------------------------------------------- ________________ 162 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME "It is well, O Sister, that my husband is killed in battle; for, if he had fled the battlefield and returned home I would have died of shame among my women-friends." jai bhaggA pArakaDA to sahi majjhu pieNa / aha bhaggA amhahaM taNA to teM mAriaDeNa || (Jai bhagga parakkada to sahi majjhu piena/ Aha bhagga amhaham tana to tem mariadena//) "If enemies are fleeing (from the battlefield), it must be, O friend, because of my husband's valour; but if our men are running away, then it must be that he has been killed in the battle." pAi vilaggI antraDI siru lhasiuM khandhassu / to vi kaTArai hatthaDau bali kijau~ kantassu / / (Pai villaggi antradi siru lhasium khandhassu/ To vi katarai hatthadau bali kijjaum kantassu//) "The entrails hang down and entangle the feet; the head, severed from the trunk, is drooping sidewards; yet the hand is firmly on the dagger -I bow to this husband of mine." The heroism of these verses captures our imagination and wins our heart. From Apabhramsa slowly evolves the New Indo-Aryan Languages. This is not surprising because Apabhramsa was always so near and akin to the rising regional languages than to the Prakrit which was nearer to Sanskrit. For instance, the following Apabhramba verse easily turns into old Gujarati with only slight phonological changes : siri jara-khaMDI loaDI gali maNiyaDA na vIsa / at fe IEET FRISTI GT 38- ! .. (Siri jara-khandi loadi gali maniyada na visa/ To vi gotthala karavia muddhae uttha-baisa//) (Apabhramsa) siri jIrNa-khaMDI lobaDI gali maNiyaDA na vIsa / toi goThaDA karAviyA mugdhAe UThabaIsa // (Siri jarnakhandi lobadi gali maniyada na visa/ Toi gothada karaviya mugdhae uthabaisa//) (Old Gujarati version) Page #742 -------------------------------------------------------------------------- ________________ A HISTORICAL OUTLINE OF THE LANGUAGES OF WESTERN INDIA 163 . "Though she has only a tattered lobadi (woollen cloth) on her head, and hardly twenty glass-beads round her neck-still the beautiful maiden agitated the young men of the hamlet." It is not easy always to demarcate the point where Apabhramsa ends and old Gujarati begins. There are, however, some characteristics such as the simplification of conjunct consonants, substitution of post-positions for inflections, and most of all the use of the auxiliary verb achai-chai, the precursor of the modern Gujarati che, which indicate the termination of Apabhramsa and the evolution of Gujarati. VI The earliest literary work in old Gujarati that has come to light so far is the Bharatesvara Bahubali Rasa of Salibhadra Suri, composed in V.S. 1241 (1185 A.D.). The following quotation will reveal how the new speech has just left the Apabhramsa stage and started on its career towards modern Gujarati. risaha jiNesara paya paNamevI, sarasati sAmiNi mani samarevI, namavi niraMtara gurucalaNA // bharaha nariMdaha taNuM caritto, jaM jugI vasahAMvalaya vadIto, ar axa fang anak II hu~ hiva paNisu rAsaha chaMdihiM, taM janamanahara manaANaMdihiM, bhAvihiM bhavIyaNa saMbhaleu / / (Risaha Jinesara paya panamevi, sarasati samini mani samarevi, namavi norantara gurucalana// Bharaha narindaha tanum caritto, jam jugi vasahamvalaya vadito, bara varasa bihum bandhavaham// Hum hiva pabhanisu rasaha chandihim, tam janamanahara manaanandihim, bhavihim bhaviyana sambhaleu'/) "Having bowed to the feet of Rsabha Jinesvara, having remembered Goddess Sarasvati, and saluting always the feet of the guru; * "The life history of King Bharata, famous in this world from times of yore, (the war between) the two brothers which lasted for twelve years; "(This) I shall sing in the form of a rasa in verse, so fascinating to the minds of people; may the religious-minded hear it with delight !" In the century which followed, Gujarati was developed further and became the vehicle of over a dozen works in poetry. The following verse Page #743 -------------------------------------------------------------------------- ________________ 164 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME in the Revantagirirasu of Vijayasenasuri which describes Saurastra, will indicate the extent to which the language has evolved. gAmAgarapuravaNagahaNa sarisaravari supaesu / devabhUmi disi pacchimaha maNaharu soraThadesu // jiNu tahiM maMDalamaMDaNau maragayamauDamahaMtu / nimmalasAmalasiharabhare rehai giri revaMtu // (Gamagarapuravanagahana sarisaravari supaesu/ Devabhumi disi pacchimaha manaharu sorathadesu// Jinu tahim mandalamandanau maragayamaudamahantu, Nimmalasamalasiharabhare rehai giri Revantu// "Attractive with its towns and villages, imposing because of its forests, and charming on account of its rivers and lakes, is the beautiful Soratha desa, the abode of gods, situated in the western direction. "There stands out the charming Revanta mountain, the ornament of the world : its dark summits forming a majestic emerald green crown." With the dawn of the next century (14th century) Gujarati emerges into the limelight as a fully developed mature language with immense possibilities. Several works are composed in this period, some of which reveal a rare poetic beauty. Of these works the anonymous Vasanta Vilasa, the Thulibhadda Phagu of Jinapadmasuri, the Neminatha Phagu of Maladhari Rajasekharasuri, are most outstanding. The following description of spring found in Vasanta Vilasa is singularly beautiful both in its style and in its conception : kAmukajanamanajIvanu tI vanu nagara suraMga / " rAju karai avabhaMgihi raMgihiM rAu anaMgu // alijana vasaI anaMta re vasaMtu tihAM paradhAna / taruara bAsaniketana ketana kizalasaMtAna // (Kala bhuncha teliya bhoi, gade linga calavyaum/ Raju karai avabhangimhi rangihim rau anangu// Alijana vasaim ananta re vasantu tiham paradhana/ Taruara vasaniketana ketana kisalasantana/) "That forest, the life of the hearts of lovers, is (like) a charming city; (there) rules in full splendour the King Ananga (the God of Love). "Innumerable bees dwell there; spring is there the minister; the trees are the dwelling places, and the mass of tender sprouts the banners." Another remarkable work composed towards the close of this century is the Ranamalla Chanda of Sridhara Vyasa, written in a style which is Page #744 -------------------------------------------------------------------------- ________________ A HISTORICAL OUTLINE OF THE LANGUAGES OF WESTERN INDIA 185 the parent of the Dingala or Carani poetry. caDi caMcali cAuddizi caMpi thirathira thANadAra ari kaMpii / kamadhajakari dhari loha lahakkiA bibahari bUMba bUMba bahakkii / / nizi khaMbhanayara udhrakiha dhuMdhali dhuMsa paDii dhulakkii / prahi pokAra paDii paTTaNatali re raNamalla dhADi tava saMbhali / / (Cadi cancali cauddisi campi thirathira thanadara ari kampii/ Kamadhajakari dhari loha lahakkii bibahari bumba bumba bahakkii// Nisi khambhanayara udhrakii dhundhali dhumsa padii dhulakkii// Prahi pokara padii Pattanatali re Ranamalla dhadi tava sambhali//) "When he mounts his horse and invades the four quarters, the generals of the enemies tremble with fear. As soon as the sword flashes in the hand of Kamadhajja (Rathoda) Ranamalla, wails resound in the harems of the enemies. "At night Cambay trembles; in the early morning Dholka is struck with terror; in the morning Patan wakes up with screams--when, O Ranamalla, people hear of your attacks." . The 15th century is remarkable for its wealth of old Gujarati literature. Among the works of this century the pre-eminent in literary merit is the Kahnadade Prabandha of Padmanabha, which is a rare saga of Rajput heroism that has ever come down in the Indian Languages. The verses given below from that great mediaeval epic will testify to its great poetic beauty. kAlA mUMcha teDIyA bhoI, gADe liMga caDAvyauM / Agali ghaNI jotarI trIyala, DhIlI bhaNI calAvyauM / / Agai rudra ghaNai kopAna li, daitya save taI bAlyA / taI pRthvI mAMhi puNya varatAnyAM, devaloki bhaya TAlyA // taI bAliu kAma tripura vidhvaMsiu, pavanavegi jima tUla / padmanAbha pUchai somaIyA kethU karayAM trisUla || (Kala bhuncha tediya bhoi, gade linga cadavyaum/ Agali ghani jotari triyala, Dhili bhani calavyaum// Agai Rudra ghanai kopanali, daitya save taim balya/ Taim Prthvi mamhi punya varatavyam, devaloki bhaya talya/ Page #745 -------------------------------------------------------------------------- ________________ 166 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME Taim baliu Kama Tripura vidhvamsiu, pavanavegi jima tula/ Padmanabha puchai Somaiya Kethum Karayaum trisula//) "Dark Bhois were called for; and the pieces of Siva's linga were hauled up in the cart. Several pairs of bullocks were made to draw it; it was thus removed to Delhi. "O Rudra, in the times of yore you consumed the demons in the fire of your wrath; you spread punya in the world and removed the terror which oppressed the gods. "You burnt down Kama and destroyed Tripura just as wind blows away cotton. Padmanabha (the poet) asks you, O Somanatha, where have you laid up your trisula now?" The other outstanding poets of this period are Narsimha, the poetsaint, and Mirambai the immortal poetess of Rajasthan, whose poetry is the cherished heritage of India; Bhalana, the celebrated scholar who set Kadambari to verse; and the great Jaina writers Lavanyasamaya and Manikyasundara Suri. Of the latter writers Manikyasundara Suri is celebrated for his remarkable prose classic Pethvicandracaritra, which is an ornament of the Old Gujarati prose. It stands unique in the entire Old Gujarati literature on account of its dignified and mellifluous prose-style and the remarkable beauty of its composition. Numerous specimens of Old Gujarati prose have come to light, but of the ornate literary prose used by scholars of the mediaeval times, Pethvicandracaritra is almost the solitary example. VII From the 16th century A.D. Gujarati assumes almost its present linguistic form. This period is remarkable for its wealth of literature--the well-known Akhyanas of Premananda, reflecting the contemporary Gujarati life, the poetical romances of Samala, reminding us of the Kathasaritsagara and the Arabian Nights, and the great philosophical poems of Akho, and the delicately melodious and almost etherial lyrics of Dayaram. From the middle of the 19th century Gujarati language and literature undergo a fateful change on account of the influence of the English language and literature. The prose now became, under the influence of English, more cultivated and complex in nature, capable of expressing involved thoughts. The prose style could now vary from the declamatory and the narrative to the reflective. In content, the literature, which was so far restricted only to religion and allied topics, now embraced every Page #746 -------------------------------------------------------------------------- ________________ A HISTORICAL OUTLINE OF THE LANGUAGES OF WESTERN INDIA 167 topic on earth. In respect of form, lyrics, ballads, sonnets and elegies in poetry, and essay, fiction, short story, drama, autobiography, and travel literature now came into existence as a direct consequence of contact with western literature. The still newer forms of literature like the short story, one-act plays and radio-plays have recently come into greater vogue and achieved success. Such is modern Gujarati language and literature. VIII Besides its standard form in which literature is composed Gujarati has several interesting dialects which are only spoken forms of speech, though almost universally current among the masses of Gujarat. They are the Kathiawadi, Pattani or north Gujarati, Carotari or middle Gujarati, and Surati or south Gujarati. The Bhils on the eastern border speak their own dialect--the Bhilli, which bears a close affinity to Gujarati. To the north beyond Mount Abu is spoken a language which has traces of Gujarati within its predominantly Rajasthani corpus. To the south-east in the Danga area the speech is an intermixture of Gujarati and Marathi-predominantly Gujarati on the western side, and leaning more to Marathi on the eastern side. There are also racial dialects of Gujarati which are spoken by particular communities. For example, Kathis and Ahirs of Saurastra speak an archaic dialect nearer to Apabhramsa than to modern Gujarati. The Kharvas of the coast-line of Saurastra have their special dialect known as Kharvi. Parsis speak Parsi-Gujarati, while Vohras of north Gujarat, Memons of Saurastra, and Baraiyas and Dharalas of middle Gujarat speak Gujarati with their characteristic dialectal traits. Some of these dialects are given a place in modern Gujarati creative literature-particularly in the short-story and fiction-in order to impart local colour to the work. Gujarati in its long history stretching over a thousand years as outlined above came in contact with several external influences and assimilated some of them. Thus it is that Arabic words like umda,* insaf, javab, kharca, taiyar, makan, vatan, sarbat; and the Persian words like gulab, gumasto, calak, jakham, dago, dastavej, darji, fudino, bakhsis, baju, majur, hajar, etc.; and the Turki words like kalgi, kabu, cakmak, camco, jajam, These and other loan-words are reproduced in their characteristically Gujarati form. Page #747 -------------------------------------------------------------------------- ________________ 168 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME top, begum, mughal; and the Portuguese words like afus, ananas, ingrej, ijaner, kaju, tamaku, batata, mej, mosambi, have found a place in Gujarati and have been almost completely naturalized. More recently Gujarati borrowed several loan-words from English such as office, appeal, court, doctor, pencil, boot, master, station, hotel, etc., and gave them a completely indigenous Gujarati form. This process of borrowing continues even to-day as Gujarati does not hesitate in borrowing several words from Indian or foreign languages if they are found to express sense in a particularly effective manner in reference to corresponding words of indigenous origin. Herein lies its strength, because this process increases the potentiality of the language. Gujarati has also improved by being relieved from a surfeit of Sanskrit words which marred its innate beauty and made it heavy and pedantic as in the writings of some of the scholars of the latter part of the last century. This purification owes its origin to Gandhiji. Gandhiji insisted on using the simple and forceful speech of the masses living in the country-side as the standard form of language to be used in all literary compositions. Gandhiji demonstrated in his worldfamous 'Autobiography' the inherent strength of this simple speech which could be adapted to the highest literary purposes. A whole school of writers followed his foot-steps and wielded the folk-speech with considerable power and charm even in serious literary works of philosophy, economics, politics and social sciences. This is the Gujarati of to-day, full of strength and promise, awaiting a future even more glorious than its hoary past. BIOLOL Si Page #748 -------------------------------------------------------------------------- ________________ JAINISM : A WAY OF LIFE SHRI B. P. WADIA If one is always humble, steady, free from curiosity and deceit; if he abuses nought; if he holds not to his wrath; if he listens to friendly advice; if he is not proud of his learning; if he finds no fault with any or ought; if he is patient with friends; if he speaks well even of a bad friend when he is absent; if he abstains from quarrels; if he is polite, gracious, calm and endeavours to gain enlightenment--then he is named "the well-behaved". -Uttaradhyayana Sutra The two wars have made the world very different. Those of us who lived and laboured before 1914 and after 1918 saw a great change in human outlook. With the end of the second war a different kind of world emerged in which the human individual has been deprived of his initiative to a very great extent. Karl Capek's visionary robot of the twenties is now strutting on the world stage. Men are not able to call their souls their own; they are made to think along lines drawn for them; they are invited to feel and use emotions for the glory of their State; the citizen in many countries exists for the benefit of his own government and his personal life is greatly narrowed and restricted. Hitler, who is reported to have committed suicide after his defeat, seems to have emerged a victor. Hitlerism is to the fore in the countries which won the war. Russia's roots in totalitarian soil have gained strength. The concept of the Welfare State is founded upon the idea that what is good for or bad for the citizen is to be decided by the State. What does he know about his own welfare ! The dignity of the human individual has fallen. Alas, man himself has contributed substantially to the loss of his liberty; he has allowed himself to be cajoled and pushed into the almost slavish position which now is his. He has done this for the most part not self-consciously. The starting point is traceable to his false attitude to his religion. Loss of knowledge of religion and its true principles has brought in blind belief, superstition and irreligious living. Instead of becoming a way of life man's religion has become largely ritualistic observances, gesticulations and mummery. His spiritual and secular life are two different compartments. He is exploited by the politician today because he has allowed himself to be exploited Page #749 -------------------------------------------------------------------------- ________________ 170 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME by his priest for numerous yesterdays. A better world will not be built until a sufficient number of men and women turn away from the outer religion of rites and ceremonies to the inner religion of life. Not church-going but living by the precepts of the Sermon on the Mount constitutes true Christianity. And what is true of Christianity is equally true of every religion, including Jainism. Time is precious; we cannot afford to neglect or to postpone the refashioning of our religious life. By "we" the human individual is meant. Popes or purohits or sadhus are not to be depended upon for religious reformation. They have their own vested interests. Priests are the opponents of the Prophets and the human individual needs Mahavira and the Tirthankaras, and their peers of other religious schools. Men and women have to recognize that true religion is the Way of Life. What they feel and think, what they say and do must be according to the precepts of the Elder Brothers, the Christs, the Buddhas, the Tirthankaras. Along this line alone must true religious renovation take place. Is Jainism capable of imparting instruction in the science and art of living the life? We answer-Yes; emphatically-Yes. Of all the existing formal religious creeds Buddhism and Jainism contain the very best elements to enable men and women most promptly to become religious in the true sense of that word. It must be remembered, however, that both of these have a holy and hoary lineage. The duty of the Jainas is to uphold the pure teachings of Mahavira and His illustrious predecessors. The world of today is in dire need of the moral precepts of those mighty philanthropists. The Jainas can do this, if a few Jainas, both men and women, combine to study together their own religious lore with a view to the personal application of the grand precepts, and then to promulgate by the spoken and written word what they have learnt, understood and practised. The old sayings and propositions have to be shown to be practical and profitable. The high standard of Jaina living must be shown to be superior to a standard of living depending on gadgets and the consuming of rich food and questionable drinks. The Jaina standard of high living would consist in simple living founded upon noble thinking. Let us turn and point to some of the teachings of Jainism which are applicable even under modern conditions and which carry within them. selves the seeds of betterment not only for the individual practitioner but Page #750 -------------------------------------------------------------------------- ________________ JAINISM : A WAY OF LIFE 171 for the masses also. This war-torn world, governed by men of ambition and greed, will be saved in spite of itself by men of peace who carry in their hearts the instruction of the sages. Ahimsa Paramo Dharmah Non-Violence is the Highest Religion. The central teaching of Jainism may be quoted in the words of Purusartha Siddhyupaya: "Ahimsa is the non-appearance of attachment and other passions. Their appearance is Himsa-violence." This is called "the summary of the Jaina scripture." In our personal life, as in collective life everywhere, violence, open or disguised, is at work. War will never be banished and Peace will never be ushered in while violence courses in men's brains. Jainism makes a unique contribution not in proclaiming a Religion with Non-Violence as its centre, but in fully elaborating the technique of becoming non-violent. This is what the world needs today. There is a genuine appreciation of Gandhiji's Satyagraha; but to understand and live it, some wise practical instruction is necessary. Similarly the creed of Ahimsa held up by Jainism is known to the world at large. But the world needs men and women who have practised Ahimsa, who live by it daily in all the affairs of life. Jainism has precepts which the world will more readily and enthusiastically accept when these are demonstrated by a few men and women who live the precepts without becoming monks or nuns. The world of today does not need orders of monks and nuns; people are not willing to abandon the ties of home for those of heaven; they want to rise in their minds and hearts heavenward and live in the world to permeate it with the immortal influence. Therefore it is necessary for Jaina men and women to transform their homes into Havalis where the Fower and the Learning and the Compassion of Mahavira and His illustrious predecessors can shine. Next to the central doctrine of Ahimsa Jainism facilitates a life of self-exertion because it rejects logically the pernicious belief in an anthropomorphic personal God. Believers in an extra-cosmic personal God naturally fall into the sin of dependance on such a God, pray to Him, to to propitiate Him and seek favours from Him, thus debasing their moral propensities and their willpower. No blind believer in a personal God can say as the Ratna-Karanda-Sravakacara asserts :-"A dog becomes a Deva by virtue. A Deva becomes a dog by vice. From Dharma a living Page #751 -------------------------------------------------------------------------- ________________ 172 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME being attains prosperity and even such grandeur as beggars description." If Jainism rejects the false doctrine of the personal God, it holds aloft the mighty and majestic truth of men becoming Perfect and Immortal God-Men, Tirtharkaras-those who have crossed over the ford. Not god and gods and godlings teach and help mortals, but Jinas, those who have conquered their mortality by destroying ignorance and passion. What Tirthankaras have done, men can do today. My Jaina brothers, you need to activate your inherent faith that Mahavira and the other 23 Jinas are alive and are able to help us. A more penetrating consideration into the subject of Tirthankaras as Living Men who now and here love and labour for humanity will enlighten your faith and enable you to help yourselves and humanity in a rich way. The Jaina community is well known for its wealth; it lacks not the spirit of charity. It has used its millions of rupees for alleviating suffer ing and misery; it has also not overlooked the spreading of the wealth of the Jaina-Dharma by publishing its texts and tomes; but something more fundamental and vital needs to be done. We need living of the Dharma not by monks but by lay men, not only in secluded monasteries but in homes, in shops and marts. To the financial gifts and the spreading of books which aid the human mind, should be added the active and vital power which emanates from pious men and women who study the lofty philosophy of the Jinas and practise its tenets. What does the Uttaradhyayana Sutra say? "Self is the one invincible foe, together with the four cardinal passions, (viz. anger, pride, deceit, and greed) making five, and with the five senses making ten." Pride is the seed from which sprout numerous vices. It is the firstborn of Egotism. The Sutrakstanga Sutra refers to sins committed by the proud; pride of caste, of family, of beauty, of intelligence, of success, of power, even pride of knowledge and, note, pride even of piety are condemned. Who does not know that man has a dual nature-the lower is proud and selfish; its way of life is violent; the higher is non-violent-embodied Ahimsa. We have to fight, defeat and overcome the lower and the soldier who will wage war and vanquish the enemy is our own higher nature which is of the substance of the Holy Jinas, the Enlightened Tirthankaras. They have developed the powers of that substance; we have still to do so. "Though a man should conquer thousands and thousands of valiant Page #752 -------------------------------------------------------------------------- ________________ JAINISM: A WAY OF LIFE foes, greater will be his victory if he conquers nobody but himself. "Fight with your self; why fight with external foes? He who conquers. himself through himself, will obtain happiness."-Uttaradhyayana Sutra Now the Acaranga Sutra has a very strange very strange but encouraging teaching: "He who conquers one passion conquers many. And he who conquers many, conquers one." It is a strange law which all true mystics have pointed to: weakness overcome and transmuted pushes out numerous cognate vices. Equally strange but true is the second clause. When numerous weaknesses are overcome our main, fundamental, moral and sin-creating weakness not only weakens but disappears. 173 Each man, each woman has in the lower, violence-fraught nature a foundational vice-pride, or lust, or vanity, or anger, or greed, or ambition, etc. For a whole incarnation the one besetting weakness works havoc. In the higher nature is wisdom with its dual aspect-knowledge and intuition (Jnana and Darsana according to Jaina psycho-philosophy). It is by this Wisdom-Nature that the foibles, the frailties and the falsehoods of the carnal being are vanquished. Now, in waging this greatest of all wars there comes a temptation: because we do not like to fight our own vices, the force of violence (Himsa) inherent in our lower nature finds ways and means to gain expression and outlet and so we become violent to others Violence in deeds and words, in emotions and thoughts. Myriad are the expressions of violence. In many ways we use violence: there is violence at home and at places of business as well as in recreation; there is civic violence; there is social and political violence; there is violence against classes and castes and creeds. National and international violence means wars. All widespread expressions of violence spring from the seed of violence in the lower man. And because we have within our carnal mind the seed of HimsaViolence, we attract to ourselves many types of violence from othersrelatives and friends, employers and employees, and also from organized groups who use violence. The Jaina foundational teaching is Ahimsa, and so it advocates very clearly the doctrine of "Resist not evil; " or, better-phrased, "Resist without resisting." Others may be and are violent; true Jainas are prohibited from retaliation. So, the Dasa-Vaikalika Niryukti instructs definitely: "Subdue anger by forgiveness; conquer vanity by humbleness; overcome Page #753 -------------------------------------------------------------------------- ________________ 174 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME fraud with honesty; vanquish greed through contentment." The most prolific source of violence precipitating retaliation and generating hatred is speech. Words are living messengers and should be used thoughtfully. Angry speech, falsehood, bragging and the like are bad; but more dangerous, because more subtle and unrecognizable in their evil influence, are the words of persons who use religious lore for selfish ends. "Though many leave the house, some of them arrive but at a middling position between house-holder and monk; they merely talk of the path to perfection. The force of sinners is talking."-Sutrakrtanga Sutra And again says the Uttaradhyayana Sutra : "Clever talking will not work salvation; how could philosophical disputation do it? Fools, though sinking lower and lower through their sins, believe themselves to be wise men.' So the greatest of all wars is with our selfish deeds, our false speech, our lustful feelings, our proud thoughts. And the warrior within, the Pure Ksatriya, is our own spiritual soul-the possessor of knowledge and of intuitive perception. In this idea we gain an explanation as to why Mahavira and the other Tirthankaras were of Ksatriya caste. The victorious Warrior attains to Brahmanahood and so the Acaranga Sutra says that "the Noble Ones preach the Law impartially." Now, our crdinary human nature likes to postpone the commencement of the Inner Life. When this inclination arises we must repeat the Sutrakrtanga Sutra :: Know that the present time is the best opportunity to mend. "The strength to start the Holy War against our lower and violent self is within. * "Freedom from bonds is in your innermost heart." -Acaranga Sutra He who does not undertake this Holy Mission is not a Jaina, though he be born of Jaina parents and observe Jaina rules of eating and drinking and such outer manifestations. "The virtuous heroes of faith have chosen the great road, the right and certain path to perfection." --Sutrakstanga Sutra To entrench ourselves in right practice and develop right faith we must acquire the knowledge of true doctrine and, further, develop and feel devotion to those who know the Truth of Ahimsa. Another excuse brought forward by men and women is this: "We have Page #754 -------------------------------------------------------------------------- ________________ JAINISM : A WAY OF LIFE 175 our obligations, our dharma to parents and children, to earn our livelihood, etc." The Jaina teachers answer: Make karma and dharma avenues to practise daily and hourly Ahimsa. "Not desirous of fine things, he should wander about, exerting himself; not careless in his conduct, he should bear whatever pains he has to suffer. "If beaten, he should not be angry; if abused, he should not fly into a passion; with a placid mind he should bear everything and not make a great noise. "He should not enjoy pleasures though they offer themselves; for thus he is said to reach discernment. He should always practise what is right to do in the presence of the enlightened ones." --Sutrakstanga Sutra It is fully recognized that to practise all this is most difficult. Our old habits, our educational and social upbringing etc., put many obstacles in our way but Jainism teaches that we could and should "practise the very difficult Law according to the faith." (Uttaradhyayana Sutra) And how clearcut and strong is the Purusartha Siddhyupaya : "Right belief is conviction in one's own self. Knowledge is a knowledge of one's own self. Conduct is absorption in one's own self. How can there be bondage by these? Sometimes people think that only when a Jaina man or woman gives up the world and becomes a monk or a nun can the Inner Life be lived That is not the teaching. The householder, who earns his livelihood, and the housewife, who is the queen of the home, can and should attain to heavenly heights. Anyway, that ought to be a new dispensation, a new way of living the higher life. This volume is published to honour the memory of a saintly teacher and reformer. The work of Shri Mahavira Jaina Vidyalaya owes a great debt to the Acaryaji. As a devout follower of the great Masters of Jainism, he set an example which all of us should follow-by practising Ahimsa. Non-violence, with the Tirtharkaric Virya, the dauntless energy that fights its way to the supernal Truth. Page #755 -------------------------------------------------------------------------- ________________ Page #756 -------------------------------------------------------------------------- ________________