Arhat Vachan 2011 10

Author(s): Anupam Jain
Publisher: Kundkund Gyanpith Indore
Catalog link: https://jainqq.org/explore/526591/1

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RNI No. 50199/88 sampAdakIya- kevala Ama kI nahIM Agama kI bhI cintA jarUrI, anupama jaina, indaura lekha / Articles: zabda manovijJAna meM samasAmayika pravRttiyA~ evaM Atma vijJAna kI jaina paddhatiyA~, mizra evaM pUjA jaina, indaura jaina Agamika vyAkhyA sAhitya kA kAlakrama meM vikAsa, hAlA anukrama / INDEX prabhAta kumAra jaina, gAjiyAbAda tatvArthasUtra evaM usakI TIkAoM meM nihita gaNita, anupama jaina evaM saMjaya jaina, indaura Mind Reading through Mind Mapping in Jainism, Samani Chaitya Pragya, Ladnun Jain Dualism-2: Fields and Interactions Narayan Lal Kachhara, Udaipar Dynamisation of Water. Jeoraj Jain, Jamshedpur TippaNI / Short Notes zrutAvatAra kA yathArtha, bhAgandra jaina bhAskara nAgapura jaina jyotiSa kI maulikatA 1.S.S.N. 09719024 varSa 23 aMka 4 akTUbara-disambara 2011 AcArya sahajAnanda, dillI muDavArA tahasIla jilA kaTanI kI jaina pratimAyeM narezakumAra pAThaka pannA Acharya Gyan Sagar: A Great Poet Subhash Jain, Sagar sAkSAtkAra zrI anila cauhAna, iMdaura gatividhiyA~ mata abhimata kundakunda jJAnapITha indaura sthApanA rajata jayantI varSa 19.10.2011 18.10.2012 03 09 14215555 27 37 67 75 77 81 83 85 87 99 BS/1125594 m-23, Val-,4 arhat vacana ARHAT VACANA ager-fi 2011 Ober-December 2011 'cinnI rAtasyA meM lagabhaga AIpI phoTa kIrti stamya kI iMdI ke gala dIya sIpa pAI 548 cI pratikRti kundakunda jJAnapITha, indaura KUNDAKUNDA JNANAPITHA, INDORE

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I. S.S.N.0971-9024 varSa 23, aMka 04 Volume 23, Issue 04 arhat vacana ARHAT VACANA kundakunda jJAnapITha (devI ahilyA vizvavidyAlaya, indaura dvArA mAnyatA prApta zodha saMsthAna), indaura dvArA prakAzita zodha traimAsikI Quarterly Research Journal of Kundakunda Jnanapitha, INDORE (Recognised by Devi Ahilya University, Indore) R.N.I. No. 50199/88 mAnada - sampAdaka DaoN. anupama jaina prAdhyApaka evaM vibhAgAdhyakSa-gaNita, zAsakIya holakara (svazAsI) vijJAna mahAvidyAlaya, indaura-452001 bhArata 0731-2797790, 2545421 prakAzaka DaoN. ajitakumArasiMha kAsalIvAla adhyakSa kundakunda jJAnapITha 584, mahAtmA gAMdhI mArga, tukogaMja, indaura 452001 (ma.pra) akTUbara-disambara 2011 October-December 2011 HONY. EDITOR Dr. Anupam Jain Professor & Head-Department of Mathematics, Govt. Holkar (Autonomous) Science College, INDORE - 452 001 INDIA email: anupamjain3@rediffmail.com PUBLISHER Dr. Ajitkumarsingh Kasliwal President KundaKunda Jnanapitha 584, M.G. Road, Tukoganj, INDORE - 452 001 (M.P.) INDIA (0731) 2545744, 2545421 (0) 2434718, 09302104700 kundakunda jJAnapITha, indaura kI ora se adhyakSa - DaoN. ajitakumArasiMha kAsalIvAla dvArA 584, mahAtmA gAMdhI mArga, indaura se prakAzita evaM sugana grAphiksa, LG - 11, TreDa senTara, sAUtha tukogaMja, indaura se mudrita phona : 4065518 sampAdaka : DaoN. anupama jaina, indaura

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arhat vacana sampAdaka maMDala / Arhat Vacana Editorial Board, 2010 & 2011 zrI narendraprakAza jaina (adhyakSa) sevAnivRtta prAcArya, 104, naI bastI, Shri Narendra Prakash Jain (President) Retired Principal, phirojAbAda - 283 203 104, Nai Basti, Firozabad pro. lakSmI candra jaina sevAnivRtta prAdhyApaka gaNita evaM prAcArya, 554, sarAphA, dIkSA jvelarsa ke Upara, jabalapura - 482002 pro. rAdhAcaraNa gupta sevAnivRtta prAdhyApaka gaNita, Ara-20, rasabahAra kaoNlonI, laharagirda, jhAMsI- 284003 DaoN. takAo hAyAzI prAdhyApaka - vijJAna itihAsa, vijJAna evaM abhiyAMtrikI zodha saMsthAna, dozIzA vizvavidyAlaya, kyoTo - 610-03 jApAna pro. jagadIza candra upAdhyAya prAdhyApaka - itihAsa, 172, reDiyo kaoNlonI, indaura - 452001 zrI sUrajamala bobarA nidezaka jJAnodaya phAunDezana, 9 /2, snehalatAgaMja, indaura-452003 zrI jayasena jaina sampAdaka- sanmati vANI, 201, amita apArTamenTa, 1 / 1 pArasI mohallA, indaura - 452001 DaoN. anItA jaina prAcArya zrI jaina divAkara mahAvidyAlaya olDa palAsiyA indaura - 452001 pro. je. esa. kuzavAha vibhAgAdhyakSa aMgrejI 299, goyala nagara (pUrva) indaura-452019 283 203 Prof. Laxmi Chandra Jain Retd. Professor of Mathematics & Principal, 554, Sarafa, Upstairs Diksha Jewellers, Jabalpur 482002 DaoN. anupama jaina 'jJAna chAyA' DI 14, sudAmA nagara, indaura-452009 phona: 0731-2797790 Prof. Radha Charan Gupta Retired Professor of Mathematics, R-20, Rasbahar Colony, Lahargird Jhansi - 284003 Dr. Takao Hayashi Professor History of Science, Science & Tech. Res. Institute, Doshisha University, Kyoto - 610-03 Japan Prof. Jagdish Chandra Upadhyay Professor of History, 172, Radio Colony, Indore 452001 Shri Surajmal Bobra Director Jnanodaya Foundation, 9 / 2, Sneh Lataganj, Indore-452003 Shri Jaisen Jain Editor Sanmativani, 201, Amit Apartment, 1 / 1 Parasi Mohalla, Indore 452001 Dr. Anita Jain Principal - Shri Jain Diwakar College, Old Palasia Indore-452001 Prof. J.S. Kushwah H.O.D. - English 299, Goyal Nagar (East) Indore 452019 - - sampAdakIya patrAcAra kA patA - Dr. Anupam Jain 'Gyan Chhaya' D 14, Sudama Nagar, Indore 452009 Ph.: 0731-2797790 email: anupamjain3@rediffmail.com, 094250-53822 lekhakoM dvArA vyakta vicAroM ke liye ve svayaM uttaradAyI haiN| sampAdaka athavA sampAdaka maNDala kA | unase sahamata honA Avazyaka nahIM haiN| isa patrikA se koI bhI Alekha punarmudrita karate samaya patrikA ke | sambaddha aMka kA ullekha avazya kreN| sAtha hI sambaddha aMka kI eka prati bhI hameM preSita kreN| samasta vivAdoM kA nipaTArA indaura nyAyAlayIna kSetra meM hI hogA / 2 arhat vacana, 23 (4), 2011

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arhat vacana kundakunda jJAnapITha, indaura sampAdakIya kevala Ama kI hI nahIM Agama kI bhI cintA jarUrI kundakunda jJAnapITha, indaura ke rajata jayantI varSa ke zubhArambha (19.10.2011) kI pUrva saMdhyA meM prakAzita arhatvacana ke isa 92veM aMka meM hama apane preraNA srota AdaraNIya kAkA sAhaba zrI devakumAra siMha kAsalIvAla jI ko kRtajJatA pUrvaka smaraNa kara rahe haiN| ve prakAzakIya anurodha zIrSaka se arhatvacana meM prAyaH likhate rahate the aura isa prakAra unake manogata aneka bhAvoM kI abhivyakti ho jAtI thii| 1987 meM a.bhA.di. jaina vidvat pariSada kI rASTrIya kAryakAriNI kI baiThaka evaM AcArya kundakunda dvisahasrAbdi mahotsava varSa ke sandarbha meM Ayojita jaina vidyA rASTrIya saMgoSThI (18-19 akTUbara 1987) ke avasara para Apane apanI bhAvanA vyakta kI 'hama di. jaina udAsIna Azrama TrasTa ke antargata kucha viziSTa zaikSaNika/akAdamika gatividhi prArambha karanA cAhate haiN| isa bhAvanA evaM AcArya kundakunda dvi-sahasrAbdi mahotsava varSa kA nimitta pAkara kundakunda jJAnapITha, indaura kI sthApanA 19.10.87 ko huii| jJAnapITha kI ghoSaNA to ho gaI kintu jaba prAthamikatAyeM, rIti-nIti, kAryazailI, lakSya taya karane kI bArI AI to gambhIra adhyayana, spaSTa cintana evaM dIrgha dRSTi sampanna kAkA sA. ne jo mArgadarzana diyA vaha Aja bhI utanA hI prAsaMgika hai 1. pUrvavartI 23 tIrthaMkaroM kI bAta to dUra kI hai vartamAna zAsana nAyaka bhagavAna mahAvIra kI bhautika upasthiti siddha karane vAlA eka bhI zilAlekhIya pramANa, purAtAtvika sAkSya hamAre pAsa upalabdha nahIM hai| hameM isa para kArya karanA caahiye| ___ 2. deza bhara meM virAjita lAkhoM jina mUrtiyoM kI prazastiyA~ evaM pAMDulipiyA~ itihAsa kI mahatvapUrNa evaM prAmANika srota haiM / naye tathya yahA~ se hI milate haiM kintu na to mUrtiyoM kI gaNanA hai aura na pAMDulipiyoM kii| hameM apane mandiroM/caityAlayoM/zAstrabhaMDAroM tathA unameM virAjita mUrtiyoM/ pAMDulipiyoM kA vistRta lekhA-jokhA taiyAra karanA cAhiye / jaMgaloM, khaNDaharoM meM par3I mUrtiyoM, zilAlekhoM tathA asurakSita sthAnoM para rakhI pAMDulipiyoM kA saMrakSaNa tatkAla jarUrI hai| 3. 'jaina dharma eka vaijJAnika dharma hai' yaha kahate sabhI hai kintu jainAgamoM kA vaijJAnika dRSTi se adhyayana karane evaM unameM nihita vaijJAnika sAmagrI kA saMkalana karane tathA vaijJAnika pRSThabhUmi vAle jaina vidyA ke adhyetAoM dvArA saMkalita sAmagrI kA vizleSaNa karAne vAlA deza meM eka bhI kendra nahIM hai| hameM isa ora pahala karanI caahiye| ___ukta lakSyoM kI prApti kI dizA meM eka suvicArita yojanA ke adhIna kArya zurU kiyA gyaa| arhat vacana, 23 (4), 2011

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kAkA sA. kI eka vizeSatA thI ki ve vyApaka vicAra-vimarza ke uparAnta koI kArya hastagata karate the evaM eka bAra hastagata kara lene ke bAda usakI saphalatA hetu hara saMbhava prayAsa karate the| na lakSya se haTate the evaM na usakI upekSA karate the| unhoMne apanA lakSya kabhI nahIM badalA / caraNabaddha tarIke se kiye kucha kArya nimnavata haiM1988 - sita. 88 meM tatkAlIna uparASTrapati DaoN. zaMkaradayAla zarmA ke karakamaloM se arhatvacana zodha traimAsikI ke pravezAMka kA phikkI sabhAgAra-dillI meM vimocana / adyatana 92 aMka prakAzita, zatAdhika patrikAeM pratyAvartana meM satat prApta / 1989 - baharIna vi. vi. ke gaNita ke prAdhyApaka pro. zrIdhara bAjapeyI (vartamAna svAmI zrIdharAnanda) ke vyAkhyAna se kundakunda vyAkhyAnamAlA kA prAraMbha / aba taka 18 vyAkhyAna sampanna / 1990 - arhat vacana meM eka varSa meM prakAzita 3 sarvazreSTha AlekhoM ke lekhakoM ko arhat vacana puraskAra se sammAnita krnaa| prathama puraskAra - 5000/dvitIya puraskAra - 3000/tRtIya puraskAra - 2000/yojanA adyatana gatimAna hai| jApAna se gaNita ke prAdhyApaka pro. yozimAzA micivAkI evaM ku. mutsuko micivAkI kA 09.01.90 ko Agamana 1991 - kundakunda jJAnapITha pustakAlaya kA 24.03.91 ko zubhArambha / kAkA sA. dvArA vyaktigata saMgraha se pradatta 65 pustakoM se prArambha isa pustakAlaya meM Aja 32000 se adhika pustakeM, 731 pAMDulipiyAM evaM sahasrAdhika patrikAyeM saMgrahIta 1992 - vidvAnoM ko pArasparika vicAra vimarza kA maMca dene hetu jaina vidyA saMgoSThI kI zrRMkhalA prArambha / jJAnapITha dvArA prathama saMgoSThI 12-13 janavarI - 92 ko| aba taka 16 jaina vidyA saMgoSThiyoM evaM anya aneka rASTrIya saMgoSThiyoM kA aayojn| 1993 - kundakunda jJAnapITha puraskAra kI sthApanA evaM samarpaNa / puraskAra rAzi - rupae 25000/-, prathama puraskAra se sammAnita sva. paM. nAthUlAla jaina zAstrI apanI kRti pratiSThA pradIya hetu sammAnita / yojanA vartamAna meM bhI pracalita / adyatana 17 vidvAna sammAnita / jaina vidyAoM ke zodha evaM unnayana hetu 2 maI 1993 ko tatkAlIna kulapati pro. umarAvasiMha caudharI kI adhyakSatA meM baiThaka / isa baiThaka ke bAda se zodha kAryoM ko gati denA praarmbh| aba taka isa kendra ke mAdhyama se 01 D. Litt., 30 Ph.D. tathA 34 MPhil. / M.A. / M.Sc. zodha prabandha taiyAra kiye jA cuke haiN| arhat vacana, 23 (4),2011

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1994 - 5-6 sitambara 1994 ko gopAcala kAryazAlA kA Ayojana kara DaoN. TI.vhI.jI. zAstrI (haidarAbAda) ke nirdezana meM gopAcala parvata (gvAliyara) para vikIrNa purAsampadA ke abhilekhIkaraNa (Documentation) kArya ke vizleSaNa, mUlyAMkana, vistRta sarvekSaNa tathA AkhyA kA sampAdana kArya prArambha / phalazruti meM 1997 meM The Jain Sanctuaries of Fortress of Gwalior kA prakAzana / 1995 - 22.02.95 ko devI ahilyA vi.vi. ke tatkAlIna kulapati pro. e.e. abbAsI dvArA jJAnapITha ko zodha kendra kI mAnyatA pradAna karane kI ghossnnaa| mAnyatA evaM zodha kArya satata jaarii| 4-17 disambara 95 taka prAkRta vidyA zikSaNa prazikSaNa zivira kA saphala aayojn| 1996 - kSu. jinendra varNI smRti vyAkhyAnamAlA kA 17-05-96 ko zubhArambha, aba taka 07 vyAkhyAna Ayojita / krama jaarii| gaNinIpramukha AryikA zrI jJAnamatI mAtAjI kA kundakunda jJAnapITha meM 11-12 mArca 1996 ko zubhAgamana, adyatana anekoM pramukha saMtoM kA zubhAgamana / 1997 - jaina vidyA saMgoSThI kA 28-29 jUna 1997 ko Ayojana, DaoN. udayacaMda jaina evaM AcArya gopIlAla amara puraskRta | The Jain Sanctuaries of Fortress of Gwalior kA prakAzana / 1998 - zrI sUrajamala bobarA ke saujanya se jaina itihAsa ke kSetra meM zreSTha zodhakArya hetu jJAnodaya puraskAra kI sthApanA / puraskAra rAzi 11000/- evaM zAla, zrIphala tathA prazasti aba taka 9 vidvAna puraskRta / 19.12.98 ko 8 kulapatiyoM kA eka sAtha kundakunda jJAnapITha meM zubhAgamana / 1999 - zrI satzruta prabhAvanA TrasTa, bhAvanagara ke sAtha milakara prakAzita jaina sAhitya evaM aprakAzita jaina graMthoM ke sUcIkaraNa kI mahatvAkAMkSI yojanA kA zubhArambha / saMta ziromaNi AcArya zrI vidyAsAgarajI mahArAja kA vizAla saMgha sahita kundakunda jJAnapITha meM shubhaagmn| 2000 - 28-29 mArca 2000 ko bhagavAna RSabhadeva saMgoSThI kA Ayojana, zrI nareza pAThaka dvArA sRjita 'madhyapradeza kA jaina zilpa' zIrSaka kRti kA prakAzana / 2001 - jJAnapITha meM siri bhUvalaya pariyojanA prArambha / samAnAntara rUpa se prakAzita jaina sAhitya tathA jaina pAMDulipiyoM ke sUcIkaraNa kA kArya bhI pragati para / 2002 - isa zodha kendra se pro. puruSottama dube ke nirdezana meM paMjIyata hokara zodhakArya karane vAlI DaoN. anupamA chAjeDa ko 'jaina rAmAyaNoM meM rAma kA svarUpa' viSaya para Ph.D. upAdhi prApta / 2003 - rASTrIya abhilekhAgAra - saMskRti maMtrAlaya, bhArata sarakAra dvArA kundakunda jJAnapITha, indaura ko ma.pra. evaM mahArASTra hetu noDala ejensI manonIta kiyA gyaa| arhat vacana, 23 (4), 2011

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2004 - International Conference on History and Heritage of Mathematical Sciences (ICHHMS- 2004) kA pratiSThApUrNa Ayojana zAsa. holkara vijJAna mahAvidyAlaya, indaura evaM bhAratIya gaNita itihAsa pariSada, naI dillI ke sAtha milakara kiyaa| 25 videzI tathA 150 se adhika bhAratIya vidvAna sammilita / terApaMtha jaina dharma saMgha ke AcArya zrI mahAprajJa jI kA jaina vidyA saMgoSThI 31.03.2004 se 1.04.2004 meM sAnnidhya / 2005 - rASTrIya pAMDulipi mizana, naI dillI dvArA kundakunda jJAnapITha indaura ko MRC manonIta kiyA gyaa| 15-26 julAI ke madhya International Summer School for Jaina Studies saphala Ayojana, 8 videzI vidvAna sammilita / 2006 - kundakunda jJAnapITha zodha kendra para DaoN. manISA jaina, indaura kI arthazAstra viSaya meM prathama Ph.D. maukhika parIkSA isa kendra se paMjIyata aneka zodhArthiyoM kA kArya pragati pr| kundakunda jJAnapITha ke antargata parIkSA saMsthAna ke mAdhyama se jyotiSa ratna pAThyakrama praarmbh| 2007 - AcArya zrI vizuddha sAgarajI mahArAja ke pAvana sAnnidhya meM tatkAlIna zikSA maMtrI zrI lakSmaNasiMha gaur3a dvArA saMskRti bodha kalA vIthikA shubhaarmbh| 14 janavarI ko rASTrIya pAMDulipi mizana ke tatvAvadhAna meM tattvabodha vyAkhyAna kA Ayojana / kundakunda jJAnapITha indaura pustakAlaya ko Young Librarian Association dvArA Best Library of M.P. kA avaardd| zvetAmbara jaina mUrti pUjaka saMgha ke variSTha AcArya zrI padmasAgarasUri jI kA jJAnapITha meM 03.12.07 ko zubhAgamana / 2008 - 17-19 akTUbara ke madhya jaina vidyA saMgoSThI kA vRhad aayojn| rASTrasaMta upAdhyAya zrI jJAnasAgarajI kA jJAnapITha meM zubhAgamana / 2009 - tatkAlIna zikSA maMtrI zrImatI arcanA ciTanIsa kI upasthiti meM 2001 se jJAnapITha ke mAnada nidezaka pro. e.e. abbAsI kA vizeSa sammAna / 2010 - 'jaina dharma evaM sAmAjika sarokAra' viSaya para eka 28.07.10 ko rASTrIya seminAra ISJS ke saMyukta tatvAvadhAna meM / rASTrasaMta pUjya munizrI pulakasAgarajI kA jJAnapITha meM shubhaagmn| phloriDA aMtarrASTrIya vi.vi. phloriDA meM sthApita prathama bhagavAna mahAvIra prophesarazipa se sammAnita pro. nethana keTja kA jaina vidyA saMgoSThI disambara 2010 meM mukhya atithi ke rUpa meM udbodhn| rASTrIya pAMDulipi mizana dvArA MCC (pAMDulipi saMrakSaNa kendra) se manonIta devI ahilyA vi.vi., indaura ke vartamAna kulapati pro. pI.ke. mizrA dvArA kundakunda jJAnapITha, indaura ke mAdhyama se FIU ke sAtha pArasparika AdAna-pradAna ke kAryakramoM kI zuruAta ke sNket| arhat vacana, 23 (4), 2011

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2011 - 'pAMDulipiyoM kA surakSAtmaka saMrakSaNa evaM janajAgaraNa kAryazAlA' 7-11 mArca 2011 'bhArata meM gaNitIya pAMDulipiyAM' rASTrIya seminAra 26-28 mArca 2011 phloriDA aMtarrASTrIya vi.vi. miyAmI ke DaoN. biTanI baumAna dvArA kundakunda jJAnapITha vyAkhyAna / rASTrIya pADulipi mizana ke tahata 45000 pAMDulipiyoM kA sUcIkaraNa / 25 varSoM kI vikAsa yAtrA kI yaha jhalaka jJAnapITha kI pragati kI kahAnI kahane meM sakSama hai| jahAM isameM sAtatya hai vahIM vividhatA bhI hai| prativarSa kucha na kucha jur3ate-jur3ate yaha Aja itanI vistRta ho gaI hai ki yaha jaina vidyAoM ke adhyayana / anusaMdhAna kA rASTrIya hI nahIM apitu antarrASTrIya jIvanta kendra bana gayA hai evaM aneka vidvAnoM kA yaha abhimata hai ki jaina dharma / darzana kI kisI bhI vidhA para kiyA gayA zodhakArya isa kendra ke avalokana binA adhUrA hI hai| jaina vidyAoM ke adhyayana/anusaMdhAna ke kSetra meM isa saMsthA ke yogadAna para M.Phil/M.A. laghuzodha prabandha bhI devI ahilyA vi.vi. ko prastuta kiye jA cuke haiN| ___32000 pustakoM , 1850 pAMDulipiyoM , sahasrAdhika zodha patrikAoM ko sameTe vizAla sandarbha graMthAlaya, 92 aMkoM ke par3Ava taka pahuMca cukI arhat vacana kI prakAzana zrRMkhalA, saMsthA ke 40 itara prakAzana, 17 rASTrIya jaina vidyA saMgoSThiyA~, 01 aMtarrASTrIya sammelana,01 samara skUla, 30 se adhika vyAkhyAna, 01 prAkRta zikSaNa zivira, 01 rASTrIya seminAra, 02 varkazApa ke Ayojana prakAzita jaina sAhitya evaM jaina zAstra bhaMDAroM meM saMgrahIta lakSAdhika pAMDulipiyoM ke vizleSita AMkar3oM, 7 hajAra pAMDulipiyoM kI skenDa imejesa (D.V.D.S.) kA saMkalana, saMskRti bodha kalA vIthikA kI abhinava soca evaM usako sAkAra rUpa dene hetu bar3hate kdm| ina sabako milAkara isakA svarUpa itanA vizAla evaM vividhatA pUrNa ho gayA hai ki aba hameM isake mUlAdhAra AdhArabhUta suvidhAoM evaM mAnavIya saMsAdhanoM ke sudRr3hIkaraNa para jora denA hogaa| uparyukta upalabdhiyoM ke sAtha nirantaratA ke kAraNa saMsthA kI sAkha bar3hI hai| phalataH deza kI kaI anya saMsthAeM, mArgadarzana sahayoga hetu jJAnapITha kI ora AzA bharI dRSTi se dekhatI haiN| sAmAjika dAyitva ke tahata hameM unako bhI sahayoga denA hogaa| isase unheM to lAbha hogA hI saMsthA kA bhI yaza bar3hegA / IGNOU ke jaina sTaDI senTara tathA devI ahilyA vi.vi. indaura meM svAyatta jaina adhyayana saMsthAna athavA jaina ceyara kI sthApanA meM sahayoga AgAmI yojanAoM meM zarIka hai| yadi mAnavIya saMsAdhanoM kI guNavattA evaM kAryoM kA vikendrIkaraNa nahIM huA to isa vikAsamAna zrRMkhalA ko banAye rakhanA kaThina hogaa| kahane ko to indaura nagara meM 5 aura jaina vidyA ke zodha saMsthAna haiM kintu kundakunda jJAnapITha kAkA sA. devakumAra siMha kAsalIvAla ke sapanoM kA zodha saMsthAna hai| anya zodha saMsthAnoM ko deza yA pradeza kyA par3osI bhI nahIM jaantaa| logoM ne bar3e vizvAsa se apane durlabha graMtha, pAMDulipiyAM hameM sahejane ko sauMpI hai / unako namI, dIpaka, phaMgasa, kIToM evaM anya kSati pahucAne vAle kArakoM se bacAnA hamArA parama kartavya hai / pUjana, maNDala vidhAna karane/karAne evaM anumodanA karane vAle ko asIma puNyabaMdha tatkAla hotA hai| bhakti karane vAle Amajana ke cehare para saMtuSTi kA bhAva dekhakara svayaM ke mana ko bhI zAMti arhat vacana, 23 (4), 2011

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milatI hai / sAdharmI vAtsalya bhoja evaM rogI janoM ko auSadhAlaya yA anya mAdhyamoM se auSadhi dene se upakRta vyakti tatkAla yA 2-4 dinoM meM hI kRtajJatA ko vyakta karate haiN| isase bhI mana ko zAMti milatI hai| svAsthya parIkSaNa yA nidAna zivira, netra parIkSaNa evaM cazmA vitaraNa ke kArya koI bhI zreSThI dhana vyaya kara Ayojita kara sakatA hai| isa hetu bhAvanA evaM dhana jarUrI hai evaM aise kArya kie bhI jAne cAhiye kyoMki isase hamAre deza ke upekSita Ama AdamI ko lAbha pahuMcatA hai| kintu Agama kI rakSA, tIrthoM kI rakSA, itihAsa kI surakSA usake adhyayana kA kAma bhI kisI na kisI ko to karanA hI hogaa| kyoMki inake AdhAra para hI hama 1. sammeda zikhara, giranArajI, kezariyA jI evaM aMtarikSa pArzvanAtha kI rakSA kara paayeNge| 2. inake mAdhyama se hI hama apanI mUla pahacAna, astitva evaM saMskRti ko bacA paaeNge| 3. ahiMsA, aparigraha evaM anekAnta jaise siddhAntoM ko batAne vAle zAstra evaM unake par3hane samajhAne vAloM ko bhI bacAnA hogA hamAre pramAda evaM isa kSetra meM upekSA ke karaNa hI Aja a) hama gaMdhahastibhASya ko nahIM DhUMDha pA rahe hai| ba) sammeda zikharajI meM pArzvanAtha ToMka para virAjamAna mUrti ke citra evaM vahAM mUrti kI pUjA hone ke pramANa ko nahIM DhUMDha pA rahe hai| ___sa) AcArya kundakunda, yativRSabha, vIrasena evaM anya AcAryoM dvArA praNIta darjanoM graMthoM se vaMcita hai| da) hamAre kaI tIrtha Aja lupta ho gaye hai| jo jJAta hai unameM vidharmiyoM dvArA jhagar3e khar3e kiye jA rahe haiN| hameM pramANa DhUDhane meM takalIpha A rahI hai| Age adhika nukasAna na ho isake lie nAmadhArI zodha saMsthAnoM kI apekSA vAstavika zodha saMsthAnoM ko calAnA hogaa| zodha saMsthAna ke nAma para dukAna calAne vAle tathAkathita mahAnubhAvoM se hameM bacanA hogaa| koI kitanA bhI dhana kyoM na kharca kara de rAtoMrAta zodha saMsthAna nahIM khar3A kiyA jA sktaa| yaha eka prakriyA ke tahata banate hai| jisameM samaya, zrama, dhana, dhairya saba lagatA hai| aura isa sabase jyAdA dUradRSTi evaM samarpaNa / zarIrazithila hone se pUrva taka kAkA sA. pratidina jJAnapITha Ate the vyApArika kAryoM ko dekhane hetu havelI (kAryAlaya) jAne se pahale jJAnapITha Ate the yaha thI praathmiktaa| inako calAne meM bahuta samasyAeM AtI hai, jinakI carcA arhat vacana 13(1) evaM 13 (2) varSa 2001 meM hamane kI hai| prAthamikatA ko spaSTa rakhanA, lakSya ko sthira rakhanA, anubhava kA sammAna karanA, kAryoM kA samIcIna vibhAjana karanA evaM gatizIla rahanA hI saphalatA kI kuMjI rajata jayaMtI varSa meM navIna lakSyoM kI prApti kI ora agrasara hone kI maMgala kaamnaae| prastuta aMka 23 (4) akTUbara-disambara 11, samayAvadhi meM prakAzita karate hue hameM prasannatA hai| vastutaH yaha hamAre mAnanIya sampAdaka maNDala (2010 evaM 2011), prabuddha lekhakoM ke sahayoga se saMbhava ho sakA hai| sabhI ke prati AbhAra / - DaoN. anupama jaina I arhat vacana, 23 (4), 2011

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arhat vacana kundakunda jJAnapITha, indaura varSa - 23, aMka - 4, akTUbara-disambara - 2011,9-14 manovijJAna meM samasAmayika pravRttiyoM evaM Atma vikAsa kI jaina paddhattiyA~ - prabhunArAyaNa mizra evaM pUjA jaina** sArAza bhAratIya paramparA meM manovijJAna darzana kA hI eka bhAga thaa| darzana zAstra ke aMtargata hI cetanA ke vikAsa kI vividha rItiyoM kI carcA hotI thii| zanaiH zanaiH isa viSaya kI vividha prAyogika rItiyoM ko vikasita kara pazcima ke cintakoM ne ise eka svataMtra viSaya kI mAnyatA dii| gata zatAbdiyoM meM isa viSaya ke AdhArabhUta siddhAMtoM meM aneka bAra parivartana hue evaM vartamAna meM bhI yaha viSaya nirantara parivartana zIla hokara vikasita ho rahA hai| vyAvahArika manovijJAna ke siddhAMta jAnavaroM, pAgala manuSyoM para kiye gaye parIkSaNoM athavA eka viziSTa vicAradhArA ke vyakti dvArA saMkalita Akar3oM evaM sAMkhyikIya vizleSaNoM para AdhArita hote haiM jo vizleSaNa vidhiyoM ko badalane para badala jAte haiM / jabaki bhAratIya manISA dvArA anubhavajanya jJAna ke AdhAra para sva para kiye gaye parIkSaNoM ke niSkarSoM ko jaina, bauddha graMthoM evaM gItA meM saMkalita kiyA Atmika vikAsa kI tIna rItiyAM jaina darzana meM varNita hai| 1. sAmAyika 2. kAyotsarga 3. dhyAna inakA hI vivecana prastuta Alekha meM kiyA gayA hai| isa Alekha meM jina praznoM ke hama uttara khojanA cAheMge, ve haiM, manovijJAna kI mAnava jInava meM upayogitA kyA hai? usakA darzanazAstra se kyA saMbaMdha hai? bhArata kA manovijJAna aura darzanazAstra kisa taraha pazcima ke manovijJAna se bhinna ho jAtA hai? jahA~ taka bhAratIya paraMparA kA prazna hai hamAre yahA~ manovijJAna jaise svataMtra viSaya kA astitva nahIM thA, mUla viSaya darzana thA, jisakA prayojana thA mAnava jIvana ke aMtima uddezya ko spaSTa kara denaa| uddezya spaSTa ho jAne mAtra se usakI prApti nahIM ho jAtI hai| usake lie koI caraNa dara caraNa prakriyA honI caahie| usa prakriyA kA nAma yoga hai, sAdhanA hai| isa taraha bhAratIya paraMparA meM darzanazAstra aura manovijJAna ko pRthak-pRthak nahIM dekhA gayA hai, eka sAtha pAe jAte the| isa deza meM bhI jaba manovijJAna kI paDhAI sarvaprathama kalakattA vizvavidyAlaya meM zurU kI gayI to manovijJAna kA koI pRthak vibhAga nahIM thA, ise darzanazAstra ke vibhAga ke aMtargata sthAna diyA gayA thaa| dhIre-dhIre bahuta AyAmoM vAle eka svataMtra viSaya ke rUpa meM manovijJAna vikasita hotA gyaa| cU~ki isa deza kI dArzanika paraMparA aura usase juDI huI yaugika paraMparA hajAroM sAla purAnI hai isalie usake itihAsa ko rekhAMkita karanA saMbhava nahIM hai| dArzanikatA hara bhAratIya ke jIvana meM isa prakAra raca basa gaI hai ki lagatA hI nahIM ki yaha usake jIvana kA abhinna aMga na ho| jahA~ taka pazcima ke manovijJAna kA prazna hai, bahuta khIMcatAna ke bAda isake itihAsa ko pleTo (427-347 bI.sI.) se AraMbha mAnA jA sakatA hai, jisane vyaktigata bhinnatAe~,utpreraNa, smRti, * prAdhyApaka-prabandha vijJAna,P-2 devI ahilyA vi. vi. AvAsIya parisara,khaMDavA roDa, indaura - 452001 ** vyAkhyAtA-antarrASTrIya vyAvasAyika adhyayana saMsthAna, devI ahilyA vi.vi., indaura - 452001

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vyaktitva,mAnasika svAsthya Adi para kucha bAteM kahIM hai| yathArtha rUpa meM jise Aja manovijJAna ke nAma se jAnA jAtA hai usakI zurUAta 19 vIM zatAbdI ke madhya se mAnA jAnA ucita hogaa| 1862 meM vilhelma vuNTa ( 1832-1920) ne kendrIya anubhUtiyoM para apanI manovijJAna kI pustaka kA prakAzana kiyaa| arthAt Adhunika manovijJAna 150-160 varSoM se ( Aja kI tArIkha meM),adhika purAnA nhiiN| isake viparIta hamArI dArzanika aura manovijJAna paraMparA prAcIna hai| DaoN. vilhelma vuNTa ne san 1979 meM lepjiga (Leipzig) vizvavidyAlaya meM apanI prayogazAlA sthApita kI / prAraMbhika avasthA meM usane AtmamaMthana kI paddhati meM apane vidyArthiyoM ko prazikSita kiyaa| Wundt ke manovijJAna meM cetanA ko samajhane ke lie usake avayavoM ko rekhAMkita karane para jora diyA gyaa| unakA mAnanA thA ki cetanA ke vividha ghaTaka hote haiM tathA use usake avayavoM ke mAdhyama se samajhA jA sakatA hai / vilhelma kI yaha bAta bahuta dinoM taka jamI nahIM rahI skii| Adhunika manovijJAna kI cintanadhArA meM aneka utAra caDhAva aae| jarmanI ke hI manovaijJAnikoM ne , jo vuNTa ke vicAroM ke prabala virodhI the, unhone Gestalt manovijJAna ko janma diyaa| manovijJAna kI isa cintanadhArA meM jo pramukha the ve hai Max Wertheime, Kurt, Kofika, Wolfgang Kohler| inakA yaha mAnanA hai ki cetanA ke vividha pahaluoM kA adhyayana usake avayavoM ko samajhane dvArA sambhava nahIM hai| Gestalt manovijJAna ko jarmanI meM 20 vIM zatAbdI ke tIsare dazaka taka kAphI lokapriyatA prApta huii| manovijJAna kI isa cintanadhArA ne Learning aura Perception ke kSetra meM ullekhanIya yogadAna kiyaa| tabhI kucha vidvAnoM ne yaha prazna uThAnA zurU kiyA ki cetanA kA adhyayana to manovijJAna ke adhyayana kA viSaya ho hI nahIM sakatA hai| isa para prayoga, prazikSaNa saMbhava nahIM hai| jisakA adhyayana kiyA jA sakatA hai vaha hai vyavahAra aura vyavahAra hI manovijJAna ke adhyayana kA viSaya honA caahiye| choTe-moTe aura bhI vaicArika utAra-caDhAva Ae jinakA ullekha hama yahA~ nahIM kara rahe haiN| isa taraha Gestalt manovijJAna ke bAda vyavahAra manovijJAna jisa cintanadhArA ke mukhiyA jaoNna bI. vATasana the, astitva meM AyA / vyavahAra manovijJAna kA mAnanA hai ki manovijJAna kA uddezya vyavahAra ke kAraNoM ko khoja nikAlanA hai| Stumili aura Responeses ke bIca riztA khojanA Behavioural Psychology kA mukhya uddezya bana gyaa| aba prazna paidA hotA hai ki Aja kA manovijJAna kina dizAoM meM jA rahA hai? kina praznoM kA uttara khoja rahA hai? kina satyoM ko udghATita kara rahA hai? jahA~ taka vyavahAra manovijJAna kA prazna hai, isakA yaha mAnanA hai ki manuSya ke vyavahAra ko bAhya paristhitiyA~ nirdhArita karatI haiN| paristhitiyoM meM parivartana hone ke sAtha usakA vyavahAra parivartita hotA hai| jaba vyavahAra manovijJAna sthApita hone kI prakriyA meM thA tabhI DAkTaroM kI eka TIma khar3I ho jAtI hai yaha kahate hue ki mAnava ke vyavahAra ke kAraNa paristhitijanya na hokara jaiva-vaijJAnika hai| una DaoNkTaroM ne prayoga karake yaha dikhAnA zurU kiyA hai ki dimAga ke kisI sthAna para bijalI kA jhaTakA dene se eka khAsa vyavahAra paidA hotA hai| dUsare sthAna para jhaTakA dene se kucha aura vyavahAra paidA hotA hai / vyavahAra manovijJAna paridRzya para Sigmund Freud ( 1856-1939) jo khuda eka DaoNkTara thA, apanI manovaijJAnika cikitsakIya vidhiyoM ko janma detA hai| usakA mAnanA hai ki acetana mana mAnava ke vyavahAra nirdhAraNa meM mahatvapUrNa bhUmikA nibhAtA hai| vividha vicAradhArAe~ Aja bhI manovijJAna ke kSetra meM utpanna evaM tirohita ho rahI haiN| unake vistAra meM jAnA isa Alekha kA uddezya nahIM hai| parantu yahA~ yaha anucita na hogA ki hama una vidhiyoM 10 arhat vacana, 23 (4),2011

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ko thoDA samajha leM jinake dvArA Adhunika manovijJAna apane niSkarSoM para pahu~catA hai| una vidhiyoM kI khAmiyoM ko samajhanA bhI ucita hogaa| isake bAda hama carcA karanA cAhegeM bhAratIya manovijJAna kI / agara Adhunika manovijJAna ke usa zurUAtI daura ko, jisameM cetanA kA adhyayana kie jAne kA prayatna kiyA gayA thA, chor3a deM to hama yaha pAte haiM ki Adhunika manovijJAna apane niSkarSoM taka pahu~cane ke lie avalokana , prayoga aura prazikSaNa dvArA A~kar3oM ko ekatrita karane aura unako vizleSaNa karane para bala detA hai| vaha prayogoM, prazikSaNoM aura A~kar3oM ke sA~khyikIya vizleSaNa dvArA niSkarSoM para pahu~catA hai| avalokana evaM sAMkhyikIya vidhiyoM kI sImAe~ hai| avalokana hama apanI A~khoM ke mAdhyama se karate hai jisakI sImAe~ haiN| yaMtroM ke prayoga dvArA ise hama bar3hA sakate haiN| jaise khurdabIna lagA lI dUrabIna lagA lI lekina A~khoM dvArA sampUrNa vAstavikatA kA avalokana saMbhava nahIM hai| yahI bAta hamArI sArI indriyoM ke liye satya hai| jo niSkarSa indriyoM kI sahAyatA se prApta jAnakAriyoM dvArA nikAle jAte haiM, ve pUrNa ho hI nahIM sakate / yaha bAta bhautikazAstra evaM manovijJAna ke aneka prayogoM ke liye satya hai indriyAM yathArtha kA nahIM balki pragaTArtha kA udghATana karatI haiM / bhautikazAstra ke saMbaMdha meM eka bAta yahI kahI jAtI hai ki avalokanakartA kI upasthiti prayoga ko prabhAvita karatI hai| yaha bAta sAmAjika evaM manovijJAna ke prayogoM ke liye bhI satya hai| jaise hI patA calatA hai ki hamAre Upara koI prayoga kiye jA rahe haiM, hama satarka ho jAte haiN| usa sthiti meM yaha saMbhava hai ki hamArA vAstavika vyavahAra pragaTa na ho / jahA~ taka sA~khyikIya vidhiyoM kA prazna hai; inake antargata A~kar3e ekatrita kiye jAte haiM, pradarza (Sample) kA cunAva kiyA jAtA hai| phira una para sA~khyikIya vidhiyA~ lagAyI jAtI hai| prazna yaha hai ki yadi hama pradarza kA AkAra badala deM to kyA pariNAma aparivartita rhegaa| athavA hama jina taura tarIkoM kA prayoga karate haiM, jaise praznAvalI, anusUcI Adi ko badala deM to kyA pariNAma aparivartita rahegA? ina praznoM kA sarvamAnya uttara nakArAtmaka hai| arthAt pradarza ko badala dene se, vizleSaNa kI paddhati ko athavA A~kar3e ekatrita karane kI vidhi ko badala dene se pariNAma parivartita ho jAte hai| ata: sA~khyikI satya taka pahu~cane meM asamartha hai| niSkarSata: hama yaha kaha sakate haiM ki indriyoM kI sImAoM ke kAraNa, sA~khyikIya vidhiyoM kI apanI akSamatAoM ke kAraNa jo kucha bhI prayoga, parIkSaNa aura vizleSaNa ke pazcAta pariNAma nikAle jAte hai, ve pUrNata: vizvasanIya nahIM rhte| manovijJAna meM aise arddhasatyoM kA ambAra lagA huA hai| eka atyanta rocaka bAta yaha hai ki aneka manovaijJAnika niSkarSoM para pahu~cane ke lie prathamata: jAnavaroM para prayoga kiye gye| jo niSkarSa nikAle gaye unheM prayogAtmaka manovijJAna kA niSkarSa kahate haiN| prayoga jAnavaroM para kiye gaye usase jo niSkarSa nikale use mAnava samAja para bhI lAgU kiyA jAne kA prayAsa huaa| kAraNa yaha batAyA gayA ki kyoMki manuSyoM para prayoga nahIM kiye jA sakate -khataroM ke kAraNa, lAgatoM ke adhika hone ke kAraNa, isaliye jAnavaroM para prayoga kiye gye| kucha prayoga bImAra manuSyoM aura pAgaloM para bhI kiye gye| unase jo niSkarSa nikAle gaye unheM bhI sAmAnya manuSyoM para lAgU kiye jAne kA prayAsa kiyA gyaa| mAtra 30-40 varSa pahale hI svastha manuSyoM kA adhyayana kara, niSkarSa nikAla kara, isakA prayoga sAmAnya manuSyoM ke lie kiyA gyaa| ise hama Humanistic Psychology ke nAma se jAnate hai / prazna yaha uThatA hai ki agara hama pAgala nahIM hai, agara hama jAnavara nahIM to pAgaloM aura jAnavaroM ke Upara kie gae prayogoM ke niSkarSa kyA hama para lAgU kie jA sakate hai? hama svastha aura sAmAnya manuSya hai / hamArI samasyA hai ki hama apanI uccatama sthiti ko prApta karanA cAhate hai| agara hama apanI saMpUrNatA ko udghATita karanA cAhate to hameM kisa manovijJAna se sahAyatA mila sakatI hai ? nizcita rUpa se yaha pAgaloM aura jAnavaroM para kie gaye prayogoM se upajA arhat vacana, 23 (4), 2011

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manovijJAna nahIM hogaa| apanI saMpUrNatA ko udghATita karane ke lie hameM kisI dUsarI hI dizA meM dekhanA hogaa| isa khoja meM jaba hama apanI najare uThAte hai to hama yaha pAte hai ki hamAre zAstra evaM purAnI buddhimattA hamAre sahAyaka ho sakate hai| vyavahAra manovijJAna jisakI carcA hama pahale kara cuke hai kA mAnanA hai ki jaisA Stimulus hogA Response vaisA milegaa| ise kucha loga S-R manovijJAna bhI kahate hai| satahI rUpa meM dekhane para yaha bAta ThIka bhI lagatI hai aura mana ko bhAtI bhI hai, parantu thor3A isakI gaharAI meM utareM to pAte hai Stimulus hara samaya apane se pare hotA hai, bAhara hotA hai| usa para niyaMtraNa prAyaH apanA nahIM hotA hai| Response to khuda karanA hotA hai| aba jo stimulus ko niyaMtrita kara rahe hai ve hamArA vyavahAra niyaMtrita kara legeN| Apa samajhane ke lie kaha sakate hai ki jaba Apa hameM gAlI deMge to hama dukhI ho jAegeM aura prazaMsA karegeM to prasanna ho jAyege / ataH ApakI bhUmikA madArI kI aura hamArI baMdara kI huI, jo madArI ke izAre para kArya karatA hai| hama kama se kama apane ko isa manovijJAna se niyaMtrita nahIM karavAnA caaheNge| hama cAheMge ki apane vyavahAra ko hama khuda niyaMtrita kreN| apane zAnta mana dvArA apanI buddhi aura viveka dvArA paristhiti kitanI bhI jaTila kyoM na ho apanI pratikriyA hama khuda nirdhArita karegeM hama svataMtra rhegeN| yaha saMbhava bhI hai| yaha sthiti eka acchI sthiti hai jisameM hamArA khuda para niyaMtraNa rahatA hai| hama manovijJAna kA pakSadhara honA svIkAra kareMge jo isa sthiti ko vyavahArika banAne kA upAya batAtA ho, na ki hameM asahAya sthiti meM chor3a detA ho| jaba hama pazcima ke manovaijJAnika niSkarSa para pahueNcane kI paddhatiyoM kI carcA kara rahe the, to hamane rekhAMkita kiyA thA ki indriyoM evaM sAMkhyikIya vidhiyoM kI sImAoM ke kAraNa aura vizleSaNa kI sImAoM ke kAraNa hamAre pariNAma pUrNa nahIM hai| jo bhI niSkarSa prayoga aura parIkSaNa ke dvArA nikAle jAte hai, unheM hamArA mana bhI prabhAvita karatA hai / ataH jo niSkarSa mana evaM indriyoM ke saMyoga tathA sahayoga dvArA nikAle jAte haiM unakI vizvasanIyatA saMdigdha hai| , - bhAratIya paraMparA meM pramANoM ko do koTiyoM meM rakhA gayA hai| pratyakSa pramANa aura apratyakSa pramANa / jo pramANa indriyoM aura mana ke saMyoga se prApta hotA hai unheM zAstra pratyakSa pramANa mAnate haiM, unheM avizvasanIya mAnate haiM isake viparIta pazcima kA manovijJAna aura vijJAna unheM hI vizvasanIya mAnatA hai| kahA jAtA hai ki Seeing is believing jo dekhA use saca mAnA / zAstra kahatA hai ki jo dekhA vaha bhrama ho sakatA hai, asatya ho sakatA hai, mana kA khela ho sakatA hai| zAstra usa pramANa ko vizvasanIya mAnatA hai jo indriyoM se bAhya hokara prApta kie jAte haiM pramANa kI zreNI meM Ane vAle anya pramANoM kI bAta na karake aba Apta vAkya pramANa para pahu~catA hU~ jisakA matalaba hai ki mahApurUSa kA kathana pramANa hai, usakA vacana pramANa hai, usakA darzana pramANa hai kyoM ki jo kucha vaha vyakta karegA, vaha indriyoM aura mana se bAhya hokara prApta kiyA gayA jJAna hogA / yahA~ abhivyakti ke rUpa meM eka parezAnI aura paidA hotI hai| vyakta karane ke lie hama bhASA kA prayoga karate hai jisakI apanI kucha sImAe~ hotI haiN| isalie jo pahueNcA huA ciMtaka hai, muni hai, vaha apane ko bhASA ke mAdhyama se vyakta nahIM karatA hai| vaha kisI aura stara para saMpreSaNa karatA hai / pazcima ke manovijJAna ke saMbaMdha meM hama eka bAta aura kahanA cAheMge ki isakI AtmA prayogAtmaka (eksaperimeMTala) hone meM basatI hai| para yaha prayoga kisa para kiyA jAtA hai ? yaha prayoga apane para nahI kisI dUsare para kiyA jAtA hai| kisI dUsare ke vyavahAra ko samajhane kI koziza kI jAtI hai, usako badalane kI koziza kI jAtI hai jabaki bhAratIya ciMtana dhArA vizeSa rUpa se sva ko samajhane evaM I badalane para bala detI hai| pazcima kA phokasa dUsare para hai aura pUrva kA phokasa apane Apa para hai| arhat vacana, 23 (4), 2011 12

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pUrva kA manovijJAna eksaperimeMTala hai, anubhava mUlaka hai| yaha gAraMTI karatA hai jo kucha eka ne anubhava kiyA hai use dUsaroM ko bhI anubhava karAyA jA sakatA hai| sAdhanA kI sIr3hiyoM para guru ziSya kA hAtha pakar3a kara car3hatA hai aura use svasAkSAtkAra kI U~cAIyoM para le jAtA hai| una anubhavoM ko varNana karane meM bhASA prAya: lAcAra rahatI hai| pUrva aura pazcima kI manovaijJAnika vidhiyoM kI tulanA karane ke lie eka udAharaNa lenA caaheNge| krodha kA udAharaNa leM, pazcima ke manovijJAna kA eka mata hai ki ise vyakta kara denA caahie| apane anubhava meM bhI yaha bAta AtI hai ki yadi hama apane gusse ko vyakta kara dete haiM to kucha samaya ke lie hameM zAMti mila jAtI hai, jaise bhApa bAhara nikala gaI ho / bhAratIya paraMparA ise vyakta karane kI manAhI karatI hai kyoM ki bAra bAra vyakta karane se koI RNAtmaka gatividhi hamArI Adata bana sakatI hai, hamAre saMskAra vaise hI bana jAte hai| kucha Adhunika vicAraka kahate haiM ki krodha kI dizA badala denI cAhie aura use samAja parivartana jaise kAryoM meM lagA denA caahiye| punaH zAstra saceta karate haiM ki krodha ko vyakta karanA, usakI dizA ko parivartita karanA yA use dabAnA tInoM galata hai / vyakta karane se Adata evaM saMskAra banate hai, saMskAra banate hai, dizA badalane se vaha vyApaka hotA hai| dabAne se gAMTha banatI hai isalie gusse ko samUla hI ukhAr3a denA caahie| savAla isa bAta kA paidA hotA hai ki ise ukhAr3A kaise jaae| na kevala krodha ke saMdarbha meM, balki anya mAnasika vikAroM jaise kAma, moha, lobha Adi ke viSaya meM aneka zaktizAlI vidhiyoM kA prayoga bhAratIya zAstroM meM milatA hai| bhAratIya zAstra uccakoTi ke manovaijJAnika siddhAntoM se bhare par3e haiM / gItA, jaina evaM bauddha darzana gahare manovaijJAnika siddhAntoM kI khAna hai| Aja AvazyakatA isa bAta kI hai ki hama unakA anuzIlana kareM, unheM vyavahAra meM le aaeN| ve saba ke saba anubhava mUlaka haiM, prayoga aura parIkSaNa mUlaka nahIM hai| Aja yaha bAta prasannatA kI bAta hai ki prayoga aura parIkSaNa kI buniyAdoM para khar3A huA pazcima kA manovijJAna Transpersonal Psychology kI ora agrasara ho rahA hai| yahA~ taka ki vaha samAdhi kI bAta karatA hai| pazcima ke vijJAna aura manovijJAna ne mAtra eka dazaka meM hI apanI mAnyatAoM ko kaI bAra badalA hai, isalie hama isakA Azraya lene meM jhijhakate hai| hamArI paramparAgata buddhimatA hajAroM sAla ke anubhava se yukta hokara sthApita ho cukI hai| isalie hama isakA dAmana nahIM chor3anA caahte| jaba taka manovijJAna ke siddhAMta pUrNarUpeNa sthApita na ho jAe pratIkSA karane meM hI hama buddhimattA mAnate haiN| yahA~ jaina darzana ke namUne ke rUpa meM, hama tIna Atma vikAsa kI vidhiyoM kA ullekha karanA cAheMge / 1. sAmAyika 2. kAyotsarga 3. dhyAna 1. sAmAyika sAmAyika, jaina dharma kI, una pramukha rItiyoM meM se eka hai jinake mAdhyama se hama hamArI AtmA ke nikaTa agrasara hote haiN| sAmAyika ke daurAna hama svayaM ko rojamarrA kI gharelU sAmAjika, vyAvasAyika va zaikSaNika gatividhiyoM se vilaga karake, eka sthAna para 48 minaTa taka baiThate haiN| ina 48 minaToM meM hama dhArmika pustakeM par3ha sakate haiM, mAlA japa sakate haiM yA dhyAna bhI kara sakate haiM / sAmAyika zurU karane se pUrva hameM vastra badalane Avazyaka haiN| rojamarrA ke vastra nahIM pahanakara, hameM zuddha, sapheda, sAdhAraNa sUtI vastra pahanane Avazyaka haiN| sapheda raMga zuddhatA va zAMti kA pratIka hai| sAmAyika ke samaya rezamI tathA camar3e kI tathA ve sabhI vastue~ jinake nirmANa meM jIvoM kI hiMsA huI hai, kA prayoga varjya hai| arhat vacana, 23 (4), 2011 13

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2. kAyotsarga dhyAna kI prathama avasthA kAyotsarga hai, jisameM hama svayaM ke prati jAgRta rahate hue tanAva mukta raha sakate haiM / kAyotsarga karane ke lie zarIra ko sIdhA, sthira, ArAmadAyaka mudrA meM tathA tanAva rahita rkheN| rIr3ha kI haDDI va gardana sIdhI ho zarIra kI sArI mAMsapeziyoM ko tanAva mukta rkheN| zarIra ko isI mudrA meM kama se kama 5 minaTa rkheN| zarIra pUrNataH sthira va gatihIna honA cAhie kAyotsarga ke do lAbha haiM 1 pUrNa zArIrika vizrAma evaM 2. sva jAgRti / pUrNa vizrAma kI avasthA ko prApta karane ke lie mAnasika rUpa se, svayaM ke zarIra ko kaI bhAgoM meM bATa leM aura apane mana ko, eka eka karake hara bhAga para ekAgra kareM anubhava kareM ki hara mAMsapezI, hara zirA evaM dhamanI vizrAma avasthA meM A rahI hai 1. isI taraha pUrA zarIra vizrAma mudrA meM hai| pUrNata: ekAgra raheM va pUrNataH jAgrata bhI / 3. dhyAna hiMsA ke mUla kAraNoM meM se tanAva eka mukhya kAraNa hai / prasannatA prApta karane ke lie ahiMsA Avazyaka hai| hiMsA kI jar3e bar3I gaharI haiM jinakA samUla vinAza karanA kaThina hai para asaMbhava nahIM / hiMsaka pravRttiyoM ke vinAza kA uttama tarIkA hai dhyAna / hiMsaka pravRtti kA sIdhA saMbaMdha tanAva se haiN| tanAva kI anupasthiti meM hiMsA nahIM ho sktii| eka tanAva mukta vyakti hiMsaka nahIM ho sktaa| jaba mAMsapeziyAM va mana tanAva pUrNa ho taba bhAvanAeM bhI tanAva yukta ho jAtI haiN| hiMsA isI kA prAkRtika utpAda hai| - tanAva ke do prakAra haiM - eka vaha jo abhimAna va lobha se paidA hotA hai, dUsarA vaha jo parAjaya va nirAzA se paidA hotA hai| hara prakAra kA tanAva hiMsA ko utpanna karatA hai| tanAva ko dUra karane kA tarIkA hai dhyAna kI kaI vidhiyA~ haiM jaise- kAyotsarga jisameM zarIra ko sthira rakhakara dhyAna kiyA jAtA hai, aura anuprekSA jisameM gaharI zvAMsa lekara use dhIre dhIre chor3A jAtA hai| kAyotsarga se zArIrika tanAva dUra hotA hai, anuprekSA se mAnasika / dhyAna kI anya vidhiyA~ jaise iMdriyasaMyamamudrA, jyotikendraprekSA, anitya anuprekSA, andekatva anuprekSA Adi haiM jo vizeSa prakAra ke tanAvoM ko dUra karane ke lie hai| uparokta vidhiyoM hajAroM varSoM se logoM ko lAbha pahu~cAtI rahI haiN| manovijJAna meM A rahI naI vidhAe~ jaise Humanistic Psychology and Transpersonal Psychology una vidhiyoM kA virodha na karake inake samarthana meM jhukatI najara A rahI haiN| prApta: 15:11:10 14 arhat vacana, 23 (4), 2011

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arhata vacana kundakundajJAnapITha, indaura varSa - 23, aMka - 4, akTUbara-disambara - 2011, 15-26 jaina Agamika vyAkhyA sAhitya kA kAlakrama meM vikAsa - vaMdanA mehatA sArAMza prastuta Alekha meM digambara evaM zvetAmbara paramparAmAnya upalabdha Agamika vyAkhyA sAhitya niyukti, bhASya, cUrNi, saMskRta TIkAoM evaM lokabhASA kI TIkAoM ko kAlakrama se sUcIbaddha kiyA gayA hai| yaha prAthamika sUcI hai aneka anya nAma isameM jor3e jA sakate haiN| jaina sAhitya meM Agamika vyAkhyA sAhitya apane Apa meM bahuta vizAla evaM mahattvapUrNa viSaya hai| maiM apane zodha ke daurAna yaha mahasUsa kara rahI thI ki jaina Agamika vyAkhyA sAhitya kA bhI kAlakrama se vikAsa ke bAre meM jAnAkArI ho aura yathAsamaya usakA upayoga kiyA jA sake / isa viSaya para Prof. S.R.Banerjee ke Chronological Development of Jain Literature.! lekhaka ne lagabhaga samasta jaina sAhitya ke bAre meM ullekha kara diyA, kintu jaina Agamika vyAkhyA sAhitya viSaya achUtA rahA ata: unhIM ke nirdezAnusAra jaina Agamika vyAkhyA sAhitya ke kAlakrama se vikAsa ko Apako sAmane prastuta karane kI koziza kara rahI hUM tAki zodhArthiyoM ko isase vizeSa lAbha prApta ho ske| mUla graMtha ke rahasya kA udghATana karane ke lie usa para vyAkhyA sAhitya kA nimANa karanA bhAratIya graMthakAroM kI bahuta purAnI paramparA rahI hai aura aisA hI jaina Agama graMthoM ke sAtha huaa| jaina AgamoM kA vizAla vyAkhyA sAhitya prApta hotA hai| vaha mukhyata: pAMca bhAgoM meM hamAre sAmane haiN| 1. niyukti (nijjutti) 2. bhASya (bhAsa) 3. cUrNi (cUNNi ) 4. saMskRta TIkAeM 5. lokabhASA meM racita vyaakhyaaeN| 1. niyukti - jaina Agama sAhitya para sarvaprathama prAkRta bhASA meM racita padyabaddha TIkAeM niyukti nAma se vizruta haiN| niyuktiyoM meM mUla graMtha ke pratyeka pada kI vyAkhyA na kara mukhya rUpa se pAribhASika zabdoM kI vyAkhyA kI gaI hai| niyuktikAra AcArya bhadrabAhu dvitIya (5-6 IsvI zatAbdI) mAne jAte haiM / yadyapi kucha vidvAna bhadrabAhu prathama ko bhI niyuktikAra svIkAra karate haiM / 2. bhASya - niyuktiyoM ke gaMbhIra rahasyoM ko prakaTa karane ke lie vistAra se niyuktiyoM ke samAna hI prAkRta bhASA meM jo padyAtmaka vyAkhyAeM likhI gaI ve bhASya ke nAma se prasiddha haiN| niyuktiyoM ke zabdoM meM chipe hue artha bAhulya ko abhivyakta karane kA zreya sarvaprathama bhASyakAroM ko hai| kucha * sahAyaka prAdhyApaka : jaina vizva bhAratI vi.vi., lADanUM 341 306

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bhASya niyuktiyoM para aura kucha bhASya mUlasUtroM para likhe gae hai / bhASyakAroM meM jinabhadragaNI (67 IsvI zatAbdI) aura saMghadAsagaNI (6-7 IsvI zatAbdI) ye do pramukha mAne jAte haiM |vsudevhinnddii ke racanAkAra saMghadAsagaNI (6 IsvI zatAbdI) bhASyakAra saMghadAsagaNI donoM alaga-alaga hai| bhASya prAkRta evaM saMskRta donoM bhASAoM meM likhe gaye hai| 3. cUrNi - zuddha prAkRta aura saMskRta mizrita prAkRta vyAkhAoM kI racanA cUrNi sAhitya ke nAma se jAnI jAtI hai| ye bhI sabhI AgamoM para nahIM likhI gii| cUrNi sAhitya ke racanAkAroM meM jinadAsagaNI mahattara (6-7 vIM zatAbdI) kA mUrdhanya sthAna hai| 4. TIkA - saMskRtabhASA meM racita jisa sAhitya meM AgamoM kA dArzanika dRSTi se vizleSaNa hai vaha TIkA sAhitya hai| isa yuga meM AgamoM para to TIkAeM likhI gaI parantu sAtha hI niyukti bhASya aura TIkAoM para bhI TIkAeM racI gii| TIkAoM ke lie AcAryoM ne vividha nAmoM kA prayoga kiyA hai , yathA- TIkA , vRtti, vivRtti, vivaraNa, vivecana, vyAkhyA, vArtika, dIpikA, avacUrNi, paMjikA, TippaNa, TippaNaka, paryAya, stabaka, pIThikA, akSarArtha / 5.lokabhASAoM meM racita vyAkhyAeM - saMskRta prAkRta bhASAoM se anabhijJa janasAdhAraNa ke lie AgamoM ke zabdArtha karane vAlI lokabhASAoM meM saMkSipta sarala aura subodha zailI meM TIkAeM likhI gii| jisakI bhASA rAjasthAnI mizrita prAcIna gujarAtI hai| pArzvacandragaNi ( 16 IsvI zatAbdI ) aura dharmAsiMhamuni (18 IsvI zatAbdI) lokabhASAoM meM racita vyAkhyAkAro meM pramukha hai| isa lekha meM tithi nirNaya meM pramukha rUpa se nimna graMthoM kA upayoga kiyA hai| 1. Hiralal Rasiklal Kapadia, History of Canonical literature of Jainas.' 2. jina ratna koza 3. mohanalAla mehatA, jaina sAhitya kA vRhad itihAsa Agamika vyAkhyAyeM, bhAga-34 4. jagadIzacandra jaina, prAkRta sAhitya kA itihAsa 5. devendra muni - jaina Agama sAhitya manana aura mImAMsA kintu jo Agamika vyAkhyA hameM upalabdha tathA prakAzita hai unheM hI adhikatama liyA gayA hai aura zvetAbbara aura digambara (SaTkhaNDAgama evaM kaSAyapAhuDa) donoM ke vyAkhyA sAhitya tathA unake TIkAkAroM kA IsvIM zatAbdI meM samaya diyA hai| maiM yaha nizcita rUpa se to nahIM kaha sakatI ki isameM sampUrNa Agamika vyAkhyA sAhitya tathA unake granthakAroM kA samAveza ho gayA athavA kiyA gyaa| phira bhI uparyukta graMthoM ke AdhAra para jyAdA se jyAdA saMkalana karane kA prayAsa kiyA gyaa| eka dhyAna dene yogya bAta yahI hai ki isameM tithi nirNaya meM merA nirNaya hI antima hai aisA nahIM samajhanA caahie| yadyapi sarvamAnya tithiyoM kA hI bahutAyata meM upayoga kiyA gayA hai| vidvAnoM ko ise jAMcanA parakhanA cAhie aura antima nirNaya para Ane kA prayAsa kiyA jAnA caahie| jaina Agamika vyAkhyA sAhitya kA kAlakrama se vikAsa nimna cArTa ke mAdhyama se prastuta hai| arhat vacana, 23 (4),2011

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niyukti / bhASya kAlakramase TIkAkAra zatAbdI 6ThavI I., zadI bhadravAhu dvitIya | cUrNi | saMskRta TIkA lokabhASA meM racita vyAkhyA arhat vacana, 23 (4), 2011 (505) Avazyaka, dazavaikAlika, uttarAdhyayana, AcArAMga, sUtrakRtAga, dazAzrutaskandha, bRhatkalpa, vyavahAra (prA.) (sUryaprajJApti aura RSibhASita niyukti anupalabdha) oghaniyukti, piNDaniyukti paMcakalpaniyukti aura nizIthaniyukti kramaza: Avazyaka, dazavaikAlika, bRhatkalpa aura AcArAMga niyukti kI pUraka hai| saMghadAsagaNI 7vIM I.zadI jibhadragaNI kSamAzramaNa bRhatkalpalaghubhASya, paMcakalpamahAbhASya, nizItha (prA.) jItakalpabhASya, vizeSAvazyakabhASya (609 meM pUrNa kiyA) dAvaikAlika (prA.) vizeSAvazaka bhASya para svopajJavRtti (pUrNa) agastyasiMha/ kalazabhavamRgendra

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18 arhat vacana, 23 (4), 2011 kAlakrama se zatAbdI TIkAkAra jinadAsagaNI mahattara (635-710) ? koTyAcArya 8 vIM I. zAdI haribhadrasUri (yAkinI putra) (705-775) niyukti bhASya cUrNi nizIthavizeSa, naMdI- (676 meM racanA pUrI huI) anuyogadvAra Avazyaka, dazavaikAlika, uttarAdhyayana, AcArAMga, sUtrakRtAMga, (saM.prA.) vyavahAra, odhaniryukti, piMDaniyukti (prA.) saMskRta TIkA jinabhadragaNI zramAzramaNa kI apUrNasvopajJavRtti vizeSAvazyakabhASya, vivaraNa rUpa meM pUrNa kI | naMdIvRtti, anuyogadvAra dazavaikAlika (ziSyabodhinI vRtti yA bRhad vRtti) prajJApanA pradezavyAkhyA, lokabhASA meM racita vyAkhyA

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arhata vacana, 23 (4), 2011 kAlakrama se zatAbdI 9vIM I. zadI TIkAkAra vIrasena (743-823) jinasena (vIrasena ke ziSya 753-843) zIlAMka zilAcArya / tattvAditya (862/872) 10vIM. I. zadI zAntyAcArya / zAMtisUri (10-11 I. zadI ke bIca ) niyukti bhASya cUrNi saMskRta TIkA Avazyaka vRtti dhavalATIkA (792-816 kula 24 varSa lage ) | jayadhavalA (816 meM pUrNa kiyA 20 hajAra zloka pramANa racI apUrNa) jayadhavalA vIrasena kI apUrNa TIkA (837 meM pUrNa kI 40 hajAra zloka pramANa) mahAdhavalATIkA (prA. saM.) AcArAMgavRtti sUtrakRtAMgavRtti lokabhASA meM racita vyAkhyA

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arhat vacana, 23 (4), 2011 kAlakrama se zatAbdI TIkAkAra 11. vI. I. zadI zAntyAcArya / zAMtisUra (1036 meM mRtyu) maladhArI hemacandra (1007-1113) | abhayadevasUri (1015-1078) nemicandrasUri / devendragaNi droNAcAryasUri niyukti bhASya cUrNi saMskRta TIkA uttarAdhyayanavRtti (ziSyahitAvRtti yA pAiyaTIkA) AvazyakavRtti pradezavyAkhyA (haribhadrIyAvazyakavRtti vizeSAvazyaka bhASyabRhad vRtti ( ziSyahitAvRtti) sthAnAMgavRtti, samavAyAMgavRtti, vyAkhyAprajJaptivRtti, upAsakadazAvRtti, antakRtadazAvRtti, anuttaropapAtikadazAvRtti, prazvyAkaraNavRtti, vipAkasUtra, aupapAtikavRtti (1063 1071 vRttikAla ) uttarAdhyayana sukhabodhAvRti (1072 quf aft) lokabhASA meM racita vyAkhyA

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niyukti / bhASya | cUrNi / arhat vacana, 23 (4), 2011 kAlakrama se zatAbdI TIkAkAra 12 vIM rsa.zadI | zrIcandrasUri/ pArzvadevagaNI (1117) lokabhASA meM saMskRta TIkA | racita vyAkhyA nizItha cUrNi durgapada vyAkhyA (1117 pUrNa kI) nirayAvalikAvRtti, naMdIsUtra haribhadrIya TippaNaka odhaniyukti vRtti droNAcAryasUri 1149 malayagiri (11-12I.zadI) naMdIvRtti, prajJApanAvRtti, sUryaprajJapti,jIvAjIvAbhigama vRtti, vyavahAravRtti, piNDaniyuktivRtti, Avazyaka vivaraNa (apUrNa prApta) bRhatkalpapIThikA vRtti kI apUrNa TIkA jItakalpa bRhad cUrNi viSamapada vyAkhyA (prA. 1170 meM pUrNa kI) malayagiriracita bRhad kalpa kI apUrNa TIkA pUrNa kI siddhasenAsUri (1170) 13vIM I. zadI kSemakIrti (1275)

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2 2 arhat vacana, 23 (4), 2011 kAlakrama se zatAbdI TIkAkAra jinaprabhasUri pralambasUri (1275) | pRthvIcandrasUri kSemAratna mANikyazekhara (14-15 zadI ke bIca ) 15vIM I. zadI kamala saMyata (1497) 16vIM I. zadI pArzvacaMdra ( 1515) pArzvacaMdragaNI jinahaMsa (1525) | harSakula (1526) niyukti bhASya cUrNi bRhatkalpa cUrNi (saM.prA.) saMskRta TIkA sandeha viSauSadhikakalpa paMjikA kalpasUtraTippaNka | piNDaniyuktivRtti (avacUri) AvazyakavRtti, piNDaniryukti dIpikA uttarAdhyayana TIkA AcArAMgavRtti AcArAMgaTIkA sUtrakRtAMga dIpikA (vivaraNa) bhAgavatI evaM uttarAdhyayanaTIkA lokabhASA meM racita vyAkhyA AcArAMga sUtrakRtAMga para bAlAvabodha

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arhat vacana 23 (4), 2011 kAlakrama se zatAbdI 17vIMI zadI TIkAkAra sAdhuraMga upAdhyAya (1542) dAnazekhara dharmAsAgara (1571) ajitadevasUri (1572) vijaya vimala (1577) vAnararSi zAMticandragaNI (1603) saMghavijayajI (pranyAsa) (1617) saMghavijayajI (1619) jayavijayajI (1620) niyukti bhASya cUrNi saMskRta TIkA sUtrakRtavRtti (stabaka) bhagavatI / vyAkhyAprajJapti laghuvRtti kalpakiraNAvalI AcArAMgavRtti (dIpikA) tandulavaicArika, gacchAcAra vRtti (1577 meM ) gacchAcAra prakaraNa kI vRtti jambUdvIpaprasapti para prameya ratnamaMjUSA kI TIkA pradIpikIvRtti ( dhanavijayajI ne 1624 meM parimArjana kiyA ) kalpapradIpikA kalpadIpikA lokabhASA meM racita vyAkhyA

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arhat vacana, 23 ( 4 ), 2011 kAlakrama se zatAbdI TIkAkAra samayasundaragaNI (1624) lakSmIvallabha bhAvavijaya (1632) vinayavijayajI (1639) samayasundaragaNI (1642) zAMtisAgarajI (1650) zivanidhAnagaNI lakSmIvallabhasUci 18vIM I. zadI jJAnavimalasUri (1736) dharmasiMhamuni (lokAgacchIya sthAnakavAsI) niyukti bhASya cUrNi saMskRta TIkA dazavaikAlikavRtti uttarAdhyayana TIkA uttarAdhyayana TIkA (sarvArthasiddhi) kalpasubodhinI / subodhikA kalpalatA kalpakaumudI kalpAvyAkhyAnapaddhati (apUrNa) kalpadrumakalikA praznavyAkaraNavRtti sukhabodhikAvRtti lokabhASA meM racita vyAkhyA sthAnakavAsI paramparA mAnya 32 AgamoM para bAlAvabodha TabboM

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arhata vacana, 23 (4), 2011 kAlakrama se zatAbdI TIkAkAra 19vIM I. zadI zrImad jayAcArya ( zvetAmbara terApaMtha ke caturtha AcArya) (1803-1881) 20 vIM i. zadI ghIsAlAlajI mahArAja (sthAnakavAsI AcArya ( 1884 meM janma) rAjendrasUri (1889-1929) AcAryamahAprajJa 1920 meM janma niyukti bhASya AcArAMga bhASyam (saM.) 1994 meM pUrNa kiyA cUrNi saMskRta TIkA | AcArAMga padyAnuvAda (prathamazrutaskandha) AcAracUlAvArtika jJAtAprajJApanA, uttarAdhyayana 29 adhyayana bhagavatIsUtra para padyAtmaka vyAkhyA, AcArAMga dvitIyazrutaskandha kA vArtika sthAnakavAsI terahapaMthI mAnya 32 AgamoM para saMskRta TIkAeM | kalpasUtrArthaprabodhajI lokabhASA meM racita vyAkhyA kA nirmANa (sabhI aprakAzita) bhagavatIsUtra para rAjasthAnI bhASA me jor3a kA nirmANa

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saMdarbha graMtha - 1. Jain Journal, Vol.xxxv, No-4, April-2001 punaH prakAzita Prolegomena to Prakritikaet Jainica, Asiatic Society Kolkata, 2005, 197-225 Bombay, 1941, Reprinted by Shardaben Chimanbhai Educational Research Centre, Opp. Ranakpur Society Sahibag, Ahmedabad. saMpAdaka haridAmodara velaNakara, bhaNDArakara oriyaNTala risarca iMsTITyUTa, pUnA, 1944 pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI, 1957 caukhambA vidyAbhavana, vArANasI, 1961 tAraka guru graMthAlaya, udayapura, 1977, dvitIya saMskaraNa, 2005 prApta :26.01.11 DaoN. saroja koThArI ko besTa sAikolaoNjisTa avaoNrDa iNDiyana sAikomeTrika eNDa ejukezanala risarca esosiezana AgarA dvArA DaoN. saroja koThArI prAdhyApaka evaM vibhAgAdhyakSa, manovijJAna zAsakIya mahArAnI lakSmIbAI snAtakottara kanyA mahAvidyAlaya, indaura ko sammAnita kiyA gyaa| AgarA meM Ayojita nezanala seminAra meM DaoN. koThArI ko prophesara e.ke.pI. sinhA memoriyala besTa sAikolaoNjisTa avaoNrDa 2011 pradAna kiyA gyaa| isa seminAra meM risorsa parsana ke rUpa meM DaoN. koThArI ne "rola oNpha TIcarsa ina hAyara ejukezana" viSaya para zodha patra prastuta kiyaa| DaoN. koThArI ke do sau se bhI adhika zodha patra evaM lekha prakAzita ho cuke haiN| manovijJAna ke kSetra meM upalabdhiyoM evaM utkRSTa zodha kArya ke AdhAra para DaoN. koThArI ko pUrva meM bhI kaI avArDas prApta hue haiN| arhat vacana, 23 (4), 2011

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varSa-23, aMka-4, akTUbara-disambara - 2011, 27-36 arhat vacana kundakunda jJAnapITha, indaura zabda - prabhAta kumAra jaina* sArAMza prastuta Alekha meM jaina darzanAnusAra zabda kI paribhASA, svarUpa, zabda ke bheda, utpatti ke kAraNa, prakAra Adi kI vistAra pUrvaka carcA karane ke uparAnta vijJAna evaM vaiyAkaraNoM kI dRSTi se zabda ke svarUpa kI carcA kI gyiihai| tIrthaMkaroM dvArA upadiSTa jaina darzanAnusAra yaha sampUrNa brahmANDa 6 dravyoM- jIva, pudgala, dharma, adharma, AkAza va kAla se nirmita hai| inakI saMkhyA nizcita 6 hI haiM, na kama aura na adhik| "dhammAdhammAgAsA gadirAgadi jIva poggalANaM c| jAvattAvallogo AyAsamado paramaNaMtaM / / 5 / / ' ina 6 dravyoM meM mAtra eka pudgala mUrtika hai tathA sparza, rasa , gandha va varNayukta hai / dharma, adharma, AkAza va kAla-ye cAra dravya pudgala kI bhA~ti acetana haiM, kintu amUrtika haiN| kevala jIva amUrtika va cetana hai| saMsArI avasthA meM yaha jIva indriyAvaraNa karma ke kSayopazama se sAmAnyata: 5 bhedoM meM vargIkRta kiyA gayA hai jinakA nizcita krama sparzana, rasanA, ghrANa, cakSu va karNa hai arthAta - yadi koI ekendriya jIva hai taba mAtra sparzanendriya hI hai| dvIndriya jIva meM sparzana va rasanendriyA~ hI hai| isI krama se eka - eka indriya kA sadbhAva hote hue jIvoM kA vikAsa krama calatA hai| yaha jIva ke vikAsa kI parAkASThA hai| kintu 'samanaskAmanasvaskA:' ke AdhAra para paMcendriya jIvoM ke puna : do bheda 'saMjJI' va 'asaMjJI' ho jAte haiM / jaina jIva vijJAna ke anusAra jIvoM kA yaha vargIkaraNa akATya evaM sanAtana hai| Adhunika prANi vijJAna va vanaspati vijJAna (Zoology, Botany) meM kiye jAne vAle vargIkaraNa meM kucha apavAda, vargIkaraNa ke AdhAra para zaMkA utpanna kara dete haiN| saMjJI paMcendriya jIvoM meM aba mukhya tathya hai, unameM upasthita indriyoM ke viSaya / pratyeka indriya kA viSaya apanA viziSTa va anyoM se bhinna hotA hai| ina viSayoM meM eka pramukha viSaya hai - bhaassaa| jaina darzana va vijJAnAnusAra bhASA kA udgama dvIndriya jIvoM se prAraMbha hotA hai arthAt ekendriya jAti ke pA~coM vAyukAyika, jalakAyika, agnikAyika, pRthvIkAyika va vanaspatikAyika jIvoM meM kisI bhI prakAra kI bhASA nahIM pAyI jaatii| bhASA ke liye pramukha AvazyakatA hai - rasanendriya kA sadbhAva arthAt rasanA Ate hI bhASA kA nirmANa va upayoga hone lagatA hai jo saMjJI paMcendriya kI utkRSTa avasthA taka hai| sArthakAtmaka bhASA utpanna karane ke liye mukhyata: pA~ca upAMgoM kI AvazyakatA hotI hai - kaMTha, tAlU, jihvA, dantAvalI evaM oSTha / yaha Avazyaka nahIM ki eka samaya meM arthAt sabhI dhvaniyoM yA vargoM ke liye pA~coM hI upAGga Avazyaka ho kintu yaha Avazyaka hai ki sArthakatA se bhAvoM kI pUrNa va sthUla abhivyakti zabda haiM / yahA~ prazna uThatA hai ki bhASA kyA hai ? dhavalAkAra AcArya vIrasena svAmI ne SaTkhaNDAgama ke vaggaNAkhaNDa meM pudgala ke bhinna-bhinna svabhAvoM va upayoga ke AdhAra para usake 23 khaNDa kiye haiM, jinheM 23 vargaNA kahA jAtA hai| ina * KH 93, FF-2, zAMti niketana, kavinagara, gAjiyAbAda (u.pra.)

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vargaNAoM ke krama meM navIM saMkhyA - bhASA vargaNA hai| pudgala dravya mukhyata : do rUpoM (1) aNu va (2) skandha avasthA meM pAyA jAtA hai / aNu avibhAgI, adRzya, agrAhya, skandhAntya, dhAtu catuSkaraNa , eka , AdezamAtra, mUrta, zabda kAraNa, skandhAntarita, dvisparzI Adi madhya va anta se rahita avasthA vAlA hai tathA 343 ghanarAjU kSetra pramANa (triloka ) meM sarvatra vidyamAna hai kintu do aNuoM ke saMyoga se , vibhAvarUpa avasthA ko prApta hokara skandha bana jAtA hai| ina skandhoM meM do se lekara saMkhyAta, asaMkhyAta, ananta va anantAnta aNu ho sakate haiN| aNuoM ke saMyoga se, isa skandha avasthA meM vibhinna guNa bhI prakaTa ho jAte haiM |aacaary vIrasena svAmI tathA phira siddhAntacakravartI AcArya nemicandra ne kramaza: dhavalA va gommaTasAra karmakANDa meM isI AdhAra para 23 vargaNArUpa bheda kiye haiN| itanA vizeSa hai ki vargaNA zabda se akarma jAti, karma jAti va nokarma jAti ke pudagaloM kA bodha bhI hotA hai| "aNusaMkhAMsaMkhejjANaMtA ya agejjhagehi aNtriyaa| AhAra tejabhAsAmaNa kammaiyA dhuvakkhaMdhA / / 594|| sAtaMra NirataMreNa ya suNNA patteya deha dhuvsunnnnaa| bAdara Nigoda suNNA suhamaNigodA Nabho mahAkkhaMdhA / / 595112 arthAt- loka meM teisa vargaNAe~ haiM - (1) aNuvargaNA (2) saMkhyANu (3) asaMkhyANu (4) anantANu (5) AhAra (6) agrAhya (7) taijasa (8) agrAhya (9) bhASA (10) agrAhya (11) mano (12) agrAhya (13) kArmANa (14) dhruva (15) sAtaMranirantara (16) zUnya (17) pratyeka zarIra (18) dhruvazUnya (19) bAdara nigoda (20) zUnya (21) sUkSma nigoda (22) nabho yA zUnyanabho (23) mahAskandha vrgnnaa| una vargaNAoM meM 'zabda vargaNA ' kA kramAMka nau hai / ise bhASA vargaNA bhI kahate haiN| AThavIM agrAhya vargaNA kI utkRSTa sthiti se eka paramANu adhika hone para bhASA vargaNA kI jaghanya avasthA AtI hai tathA isa jaghanya sthiti meM siddharAzi ke anantaveM bhAga se bhASita labdha ko milAne para bhASA vargaNA kI utkRSTa sthiti AtI hai jabaki madhyama avasthAe~ asaMkhyAta hotI haiN| dhavalAkAra ne isa vargaNA kI sthiti (jaghanya) ko nirdhArita kara sUtra diyA hai - "agahaNadavva vaggaNANamuvari bhAsAdavva vaggaNA NAma 183143 arthAt - agrahaNa dravya vargaNAoM ke Upara bhASA dravya vargaNA hai / ata: bhASA vargaNA kI jaghanya sthiti = AThavIM agrAhya vargaNA kA utkRSTa + 1 paramANu bhASA vargaNA kI utkRSTa sthiti = jaghanya sthiti + jaghanya sthiti / siddharAzi kA ananta siddha rAzi kA anantavAM bhAga milAne para bhASA vargaNA kI utkRSTa sthiti ananta hI AtI hai tathA jo bhI dvIndriya se saMjJI paMcendriya jAti taka ke jIva, bhASA ke liye trasa nAr3I meM inhIM kaNioM ke apane aMgoM, upAMgoM ke upakAra se tathA svara nAma karma ke udaya se bhASA vargaNA ko vacanoM meM parivartita karate haiN| bhASA vargaNA ke skandhoM se cAra prakAra kI bhASA hotI hai| dravya va bhAva ke bheda se vAk (bhASA ) ke do bheda kiye gaye haiM / bhAvavAk vIryAntarAya, matijJAnAvaraNa va zrutajJAnAvaraNa karmoM ke kSayopazama se tathA aMgopAMga nAmakarma se udaya ke nimitta se hone vAlA - paudgalika hai| inake abhAva meM bolane kI zakti arthAt bhAva vAk kA abhAva hai| tadanantara bhAva vAk kI zakti se yukta (vIryAntarAya ke kSayopazama se ) kriyAvAn AtmA ke dvArA prerita 28 arhat vacana, 23 (4),2011

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pudgala vacanarUpa pariNata hote haiM tathA dravyavAk paudgalika hone se zrotrendriya kA viSaya banatA hai| vacana paudgalika hone para bhI anya indriyoM kA viSaya nahIM banatA kyoMki bhAvendriya tathA dravyendriya kI Antarika va bAhya racanA ke anusAra, kevala karNendriya dvArA hI zabda kA grahaNa hotA hai, mUrta dIvAroM se TakarAtA hai tathA TokA jAtA hai| isI kAraNa vijJAna dvArA paribhASita zUnya (vAyumaNDala ke kama yA kSINa dabAva) athavA dhvanirodhI (soundproof) kakSoM meM dhvani yA bhASA sunAyI nahIM detii| ataH vacana, amUrtika na hokara mUrtika hI haiN| AcArya kundakunda svAmI paMcAstikAya meM zabda kI vyAkhyA karate haiMso khaMdhappabhavo khaMdho paramANu saMga sNdhaado| puSThesu tesu jAyadi saddo uppAdio Niyado ||79115 zabda skandha se utpanna hotA hai / vaha skaMdha ananta paramANuoM ke saMyoga se banatA hai| una skandhoM ke paraspara sparza hone saMghAta arthAt TakarAne (Collision) para nizcaya se bhASA vargaNAoM se hone vAlA zabda utpanna hotA hai / maharSi pANini ke anusAra 'zabda' kI vyutpatti 'zabda' meM ghaJ pratyaya ke yoga se huI hai jo 'a' zabda' banAtA hai / 'zabda' kA artha bhI 'dhvani karanA ' hI hai / " = - meM parivartita hokara ' zabd + a skaMdha do prakAra ke hote haiM eka bhASA vargaNA yogya skandha, jo zabda ke mUla kAraNa haiM, atyaMta sUkSma haiM, samasta loka meM vyApta haiM tathA dUsare aMgopAMga nAmakarma ke udaya se nirmita bAhya kAraNa rUpa, kaNTha, tAlu, oSTha ghaNTA Adi kA hilanA, kisI vastu kA girakara TakarAnA, pattharoM kA TakarAnA, jala kI laharoM kA pravAha, meghAdi kA milanA Adi jo sthUla skaMdha haiN| ye tIna loka meM sarvatra nahIM pAye jAte ina donoM antaraMga va bAhya sAmagrI va nimittoM kA jahA~ mela hotA hai, vahIM bhASAvargaNA zabdarUpa meM parivartita ho jAtI hai kintu sarvatra nahIM / zabda ke liye upAdAna kSamatA 'zabdavargaNA' kI hI hai, ata: niyama se bhASA vargaNA se zabda utpanna hote haiM / yahA~ isa mAnyatA kA bhI nirAkaraNa ho jAtA hai ki zabda yA dhvani AkAza dravya kA guNa hai| yadi vaha satya mAnA jAye taba AkAza amUrtika hone se zabda bhI amUrtika ho jAyegA tathA arUpI hone se usakA saMghAta ( collision) na hone se " dhvani yA zabda kaise utpanna hoMge, phira karNendriya dvArA yA kampana dvArA ye anya indriyoM se grahaNa bhI nahIM hI paayeNge| I AcArya ne 'uppAdigo' kA prayoga karake yaha lakSaNa bhI nizcita kiyA hai ki zabda svayaM utpanna nahIM hotA, balki puruSa Adi kI preraNA se utpanna hotA hai jo prAyogika hai 'NiyadoM' ke prayoga se yaha bhI siddha kiyA ki megha, jala kI dhArA, patthara Adi ke TakarAne se utpanna zabda svAbhAvika arthAt - 'vaizrasika' haiM / isa prakAra prathamata: zabda ke do bheda-bhASA rUpa va abhASA rUpa banAte haiM / bhASA zabda punaH do prakAra ke hote haiM - anakSarAtmaka va akSarAtmaka / dvIndriya se lekara asaMjJI paJcendriya kI dhvani tathA kevalI bhagavAn kI niHsRta vANI anakSarAtmaka hai tathA saMjJI paMcendriyoM ke mana ke sahayoga se utpanna zabda 'akSarAtmaka' haiM / jaise Arya, anArya Adi dvArA prayukta hone vAlI saMskRta, prAkRta, apabhraMza Adi nAnA prakAra kI bhASAe~ / abhASAtmaka zabdoM meM bhI do bheda prAyogika va vaizrasika hote haiN| - dhavalAkAra AcArya vIrasena svAmI ne vaggaNAkhaNDa meM chaha prakAra ke zabdoM kA ullekha kiyA hai tata vitata, dhana, suSira ghoSa aura bhASA / arhat vacana, 23 (4), 2011 29

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"tada vidado ghaNa susiro ghoso bhAsA tti chavviho sddo| so puNa saddo tiviho saMto ghoro ya mogho ya / / 2 / / vINA , trisarika, AlApinI, vavvIsaka, sukkhuNa Adi se utpanna zabda tata hai| bherI, mRdaGga, paTaha Adi se utpanna zabda vitata hai / jaya, ghaNTA Adi Thosa dravyoM ke abhighAta (coTa) se utpanna zabda suSira haiN| gharSaNa ko prApta hue dravya se utpanna zabda ghoSa haiN| bhASA- akSarAtmaka va anAkSarAtmaka bheda se do prakAra kI hai| ve chaha prakAra ke zabda anyatra utpanna hue tathA karNa pradezoM meM praveza karake zrotrendriya 'bhAva rUpa se kSayopazama ko prApta jIva pradezoM se sambaddha hai, taba unakA grahaNa hotA hai| ise hI 'zrotrendriyavyaMjanAvagraha' nAma AcAryoM dvArA diyA gayA hai| zabda ke liye eka aura tathya jAnanA atyaMta Avazyaka hai ki zabda pudgala apane utpatti sthAna se uchalakara (sphoTa ko prApta hokara ) dazoM dizAoM meM jAte haiM tathA utkRSTa avasthA meM tIna loka ke anta meM antima tanuvAta valaya taka bhI jA sakate haiN| dharmAstikAya kA abhAva hone se, ye alokAkAza meM Age nahIM jA skte| apane udgamasthala se nikalakara zabda paryAya meM pariNata hue pradeza meM ananta pudgala avasthita haiN| kintu dUsare AkAza pradeza (abjacent) meM unase anantaguNa hIna pudgala avasthita rahate haiN| tIsare AkAza pradeza meM unase bhI ananta guNAhIna pudgala avasthita rahate haiN| isa prakAra eka-eka AkAza pradeza ko krama se sparza va ulaMghakara va ananta guNAhIna hotehote antima vAtavalaya paryanta dazoM dizA meM jAte haiN| isa prakAra ye sabhI pudgala samayAntara meM lokAnta taka pahu~ca jAyeM, yaha niyama nahIM hai ki aisA Adeza (upadeza, siddhAnta) hai ki kitane hI zabda pudgala do samaya se lekara antarmuhUrta kAla meM lokAnta ko pahu~cate haiN| isa tathya se bhI vacana (zabda) kA mUrtipanA siddha hotA hai ki ye vacana, mUrta dIvAra Adi se TakarAkara roka liyA jAtA hai tathA bahuta tIvra zabda se manda daba jAtA hai| bhautika vijJAna (Physics) ke AdhAra para UrjA ke 5 bheda-tApa , prakAza, cumbakatva, vidyuta evaM dhvani haiM / yahA~ dhvani kI prAsaMgikatA hone se, dhvani kyA hai ? isakI sarala vyAkhyA karate hue kahA jAtA hai - dhvani , urjA kA eka rUpa hai jo zrotA ke kAnoM meM spandana utpanna karatA hai| jaba koI patthara yA koI bhArI padArtha sthira jala, kUpa yA tAlAba meM pheMkA jAtA hai taba jala kI sthiratA meM vikSoma utpanna hokara taraMgeM banatI haiM jinakA vyAsa nirantara vRddhi ko prApta hotA haiM tathA do ke TakarAva se dhvani utpanna hotI hai aura cAroM ora phaila jAtI hai arthAt vastu ke saMghAta ke kAraNa nirmita kaMpana (Vibration ) se utpanna huii| yaha dhvani anya prakAra ke saMghAta (Takkara), vastu ke TUTane ,khuracane,ragar3ane, ghumAne, hilAne Adi se bhI utpanna ho sakatI hai| dhvani UrjA, jisa kSetra meM saMcAra (Propagation) karatI hai, vaha mAdhyama (Medium) hai| usa samaya kampana ke kAraNa utpatti sthAna (dhvani ke srota) ke nikaTatama kaNoM (abjaent particles) para eka dabAva utpanna hotA hai jisase ve sthira avasthA sAmya avasthA (ground state, equilibrium state) se gati avasthA ko prApta hote haiM / isake phalasvarUpa vahA~ ucca dabAva kA kSetra utpanna ho jAtA hai| yaha saMpIDana (Compression) kahalAtA hai| kampana ko prApta karanA yA UrjA kA apane srota para vApisa AtI hai, jisase kama dabAva kA kSetra banatA hai ,yaha avasthA saMkucana (rarefaction) kahalAtI hai| kampAyamAna taraMgoM ke nirantara saMpIDana va saMkucana ke kAraNa, vaha dhvani zrotA ke kAnoM taka pahu~catI rahatI hai| isa prakAra bArambAra saMpIDana va saMkucana ke kAraNa, mAdhyama ke kaNoM ke nirantara kampAyamAna hone para utpanna vikSoma (disturbance ) taraMgoM ko janma detA hai arthAt gatimAna vikSoma 30 arhat vacana, 23 (4),2011

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(Moving disturbance) hI taraMga haiN| taraMgoM kA eka rocaka tathya yaha bhI hai ki mAdhyama meM nirantara saMpIDana va saMkucana (compression and rarefaction) se dhvani sunAyI detI hai, jo kama dabAva yA zUnya avasthA Ane para ( vAyumaNDala dabAva 760 mimi. se kama hote jAne para ) dhvani taraMgeM kama sunAyI detI haiM athavA nahIM bhI sunAyI detii| dhvani taraMgoM ko le jAne vAle kaNoM ko hI jainAcAryoM ne 'zabda vargaNA' kahA hai| isa prakAra ke kisI vizeSa kAraNa jo kevala dhvani ko sthAnAntarita karatA hai - vijJAna meM koI spaSTa ullekha dRSTi meM nahIM AtA, eka vizeSa UrjA kA pariNiti hI samajhAyI jAtI haiN| vijJAna ne yaha bhI batalAyA hai ki sabhI taraMgoM ko mAdhyama kI AvazyakatA nahIM hotii| jina taraMgoM ke saMcaraNa (propagation) ke liye kisI mAdhyama-Thosa , drava yA gaisa Adi kI AvazyakatA hotI hai, ve yAntrika(mechanical waves ) taraMgeM kahI jAtI haiM jaise, jala Adi meM TakarAne se utpanna visphoTa Adi se utpanna dhvani / jina taraMgoM ko mAdhyama kI AvazyakatA nahIM hotI , ve vidyuta cumbakIya taraMgeM (electro magnetic waves) kahalAtI haiN| jaise, prakAza taraMgeM, reDiyo taraMgeM aadi| yaha vizeSa dRSTavya hai ki kisI bhI prakAra kI gati ke liye, saMcaraNa ke liye (propagation) mAdhyama kI AvazyakatA hotI hai, jise eka mAtra jaina darzana ne hI sarvatra 'dharmadravya' kI sattA batalAkara tathya kI sayuktika vyAkhyA kI hai| mAdhyama ke kaNoM ke kampana kI pravRtti ke AdhAra para, ye yAntrika taraMgeM (mechanical waves) do prakAra kI hotI haiM - (1) anopRSTha taraMgeM (Transverse waves ) (2) anudairdhya taraMgeM (Longitudinal waves) mAdhyama ke kaNa, jisa dhvani meM , saMcaraNa ke lambavat (Perpandicular) gamana karate haiM ,ve anopRSTha taraMgeM (Transverse waves) hotI haiM tathA jisa dhvani mAdhyama ke kAraNa saMcaraNa se dUra gamana karate haiM arthAt saMpIDana va saMkucana karate hue kucha phaila jAte haiM , ve anudairdhya taraMgeM (Longitudinal waves) hotI haiN| Wave linge tadaiEabeast amplitude ano pRSTha taha trough uparokta citrAnusAra, mAdhyama ke kaNa eka nizcita sImA A se H meM Upara zIrSa (Crest) va nIce (trough) banAte hue kampana karate haiM tathA Upara yA nIce jAte haiM, vaha AyAma (amplitude) hai jabaki do zIrSa (Crest) yA do (trough) ke madhya kI dUrI taraMgadairdhya (wavelength) hai| jise eka pUrNa taraMgadairdhya se vyakta karate haiM tathA kaNoM kI gati meM mUlasthiti se lambavat Upara yA nIce kI samAna kintu adhikatama dUrI ko AyAma amplitude kahA jAtA hai / isa prakAra eka sekaMDa meM taraMgoM ke kampana kI saMkhyA ko AvRtti (frequency) kahA jAtA hai jise v nyU (Neu) se vyakta karate haiM / isakI ikAI prati sekaNDa harja (Hertz or Hz) hotI hai / dhvani taraMgoM kA vega isI se nirdhArita kiyA jAtA hai / jaise, dhvani kA vega vAyu meM 344 mITara prati sekaNDa hai arthAt vAyu meM koI dhvani eka sekaNDa meM 344 mITara taka jAtI hai| isase yaha bhI siddha huA hai ki mAdhyama ke parivartita hone para dhvani kA vega bhI parivartita ho jAtA hai| arhat vacana, 23 (4), 2011

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jaise | padArtha padArtha dhvani kA vega m/sec. dhvani kA vega m/sec. elyuminiyama (AI) nikila (Ni) pItala (Brass) samudrI jala (Marine water) 6420 6040 4700 zuddha jala (Pure Water) hAiDrojana gaisa (H) vAyu (Air) oNksIjana (0) 1498 1339 344 330 1531 yadi mArga meM koI avarodha A jAye yA koI anya kAraNa bane taba dhvani kA vega kama yA adhika ho sakatA haiN| ise bhI vijJAnAnusAra ye dravya hI hai tathA Age bar3hane para vega kama hote jAne se dhvani kSINa hotI jAtI hai| inhIM vaijJAnika tathyoM kI jainAgama bahuta pahile hI vyAkhyA kara cukA hai| ye zabda pudgala apane utpatti pradeza se uchalakara dasoM dizAoM anantAnta pudgala avasthita rahate theM tathA ye AkAza ke eka-eka pradeza meM vyApAka hotI huI isa prakAra Age bar3hatI haiM ki parivartita kula bhASA vargaNAoM kA anantavA~ bhAga udAsIna hokara ruka jAtA hai tathA isI krama se bar3hate hue dhvani bar3hatI hai tathA kSINa ho jAtI hai| isa prakAra Agamokta vacanoM kI vijJAna dvArA bhI siddhi bhI ho jAtI hai| ina sabhI tathyoM se eka mahatvapUrNa pakSa-indriyoM ke viSaya kI saMkhyA kA mApana karane se prakaTa hotA hai| AcArya amitagati kRta 'yogasAra prAbhRta' meM mUrtika va amUrtika kI vyavasthA kA ullekha nimna prakAra se haiM "amUrtA niSkriyA : sarve mUrtimantro'tra pudglaa:|| rUpa-gandha- rasa -sparza- vyavasthA mUrtirUcyate // 3 // sabhI ajIvoM meM pudgala mUrtika hai, zeSa amUrtika - mUrtirahita (arUpI) aura niSkiyakriyA vihIna haiM / rUpa (varNa), rasa-gandha-sparza kI vyavasthA ko mUrtika kahate haiM arthAt pudgala ko chor3akara zeSa dharma, adharma, AkAza tathA kAla ye cAroM ajIva dravya tathA niSkriya haiM tathA pudgala dravya ko chor3akara zeSa dharma, adharma, AkAza tathA kAla - ye cAroM dravya ajIva tathA niSkriya haiM jabaki pudgala dravya ko chor3akara zeSa dharma, adharma, AkAza tathA kAla ye cAroM dravya ajIva tathA niSkriya haiN| jabaki pudgala dravya kevala mUrtika va sakriya hai| mUrtika kA lakSaNa bhI dikhAte hue apane varNa, gandha, rasa aura sparza kI vyavasthA banAye rakhatA hai| pudgala ke bhedAtmaka svarUpa ko samajhAne ke lie A. kundakunda svAmI kA vacana hai| "uvabhojjamiMdiehiM ye iMdiya kAyA ya kammANi / jaM havadi muttaMmaNNaM taM savvaM puggala jANe / / 82 / / jo sparzanAdika indriyoM se bhogA jAne vAlA-sparza, rasa, gandha aura varNa tathA zabdarUpa pariNata viSaya, (audArika, vaikriyika AhAra, taijasa tathA kArmANa rUpa pA~ca prakAra ke ) zarIra, dravyamana, dravyakarma-nokarma rUpa karma aura anya jo koI bhI mUrtika padArtha haiM - ve saba pudgala haiN| varNa ke pA~ca -rakta, pIta, kRSNa, nIla va zukla ; gandha ke do - sugandha va durgandha ; rasa ke pA~catikta(carparA), kaTu, amla, madhura va kasailA; aura sparza ke ATha-komala (mRdu), kaThora, guru, laghu, zIta, uSNa, snigdha va rukSa- ye mUla guNa haiM / pudgala ke ina bIsa guNoM se kisI mUrtika meM koI eka 32 arhat vacana, 23 (4), 2011

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varNa, eka gandha, eka rasa tathA zIta-snigdha, zIta-rukSa, uSNa-snigdha va uSNa-rUkSa ina cAra yugaloM meM se koI eka yugala rUpa do sparza kama se kama avazya hone hI caahiye| isI kAraNa zuddha va sUkSmAtisUkSma avasthA ko dvisparzI saMjJA dI jAtI hai| AcArya kundakunda svAmI ne isI kAraNa nirdeza diyA - "eyarasavaNNagaMdha do phAsaM"10 arthAt - kisI pudgala paramANu meM kama se kama 5 guNa avazya hone caahie| mUrtika va amUrtika - ye kinake viSaya banAte haiM, kI vyAkhyA ke liye A. kundakunda svAmI ne do gAthAe~ dI haiM - "AgAsa kAla jIvA dhammAdhammA ya mUtti prihiinnaa| muttaM puggala davvaM jIvo khalu cedaNo tesu / / 97 / / jekhalu indiyagejjhA visayA, jIvehiM hoMti te muttaa| sesaM havadi amuttaM, cittaM ubhayaM samAdiyadi / / 9911 mUrtika-amUrtika kA lakSaNa - jo viSaya-padArtha jIva se indriyoM dvArA grahaNa hote haiM, ve mUrtika tathA zeSa amUrtika haiN| vizeSatA yaha bhI ki saMkhyAta, asaMkhyAta, ananta aNuoM ke sUkSma parigamana se kitanI hI vastue~ tathA pudgala vargaNAe~ itanI sUkSma haiM ki indriyagocara nahIM, parantu kisI samaya sthUla pariNamana se indriyoM kA viSaya banane kI kSamatA rakhatI hai |at: vartamAna meM indriya gocara na hote hue bhI mUrtika hI haiN| apanI atisUkSma avasthA meM paramANu indriyagocara nahI, kintu sthUla dhAraNa karane para indriyagocara ho jAte haiM, ata: paramANu bhI mUrtika hai| isI kAraNa AcArya umAsvAmI ne 'rUpiNa: pudgalA:' 12 dekara sthUla-sUkSma kisI bhI avasthA meM pudgala ko rUpI arthAt mUrtika hI kahA hai| / isameM se eka atyaMta rocaka tathya aura sAmane AtA hai ki jaba bhI pudgala ke lakSaNa-sparza, rasa, gaMdha, varNa gine jAte haiM tathA unake bheda batAye jAte haiM, taba ve kevala saMkhyA meM '20' batAye jAte haiM jo prArambha kI cAra indriyoM ke hI haiN| pAMcavIM karNendriya ke viSayoM ko nahIM ginA gayA? kyA ye indriya nahIM hai ? yaha atyanta Azcarya hai| AcArya umAsvAmI nAmakarma kI 42 ( va uttara bheda se 93) prakRtiyoM ke liye sUtra dete haiM - "gati-jAti-zarIrAMgopAMga-nirmANa-bandhana-saMghAta-saMsthAna-sahanana-sparza-rasagandha-varNAnupUrvyA gurupaghAta paradyAtAtapodhotocchavAsa-vihAyogatayaH- pratyeka zarIra-trasasubhaga-susvara-zubha-sUkSma-paryAptisthirAdeya-yaza:kIrti-setarANi tIrthakaratvaM ca / / 11 / 13 isa sUtra meM bhI sparzana - rasanA, ghrANa va cakSu indriyoM ke sparza-rasa-gandha-varNa Adi 8+5+2+5=20 hI lakSaNa bheda kiye haiM / zrotrendiya ke viSayoM kA koI ullekha nahIM kiyaa| jabaki dUsare adhyAya ke sUtra kramAMka 20 meM 'sparzarasagandhavarNazabdAstA ' kahakara pA~cavI zrotrendriya kA viSaya 'zabda' ullekhita kiyA hai| prazna yaha hotA hai ki nAmakarma kI prakRtiyoM kI gaNanA meM zrotrendriya kA viSaya kyoM nahIM diyA gyaa| isakA samAdhAna isa prakAra hai ki sparzana, rasanA, ghrANa va cakSu indriyoM ke 20 viSaya nAmakarma prakRti kI 42 yA 93 uttara prakRtiyoM se sthAyI rUpa se pAye jAte haiM arthAt ye guNa nAmakarma prakRtiyoM ke dravya meM guNa yA svabhAva rUpa meM aMkita ho jAte haiM, jabaki 'zabda' pudgala kA koI svabhAva yA guNa nahIM bana pAtA, jo 20 prakRtiyoM kI bhA~ti kucha sthAyI rUpa se usameM pAyA jAya jo dravya sparza-rasa arhat vacana, 23 (4), 2011 33

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gandha-varNa ke rUpa meM hai, vaha hI aMgoM va upAMgoM ke dvArA, vIryAntarAya karma ke kSayopazama se, zabdoM meM pariNata ho jAte hai tathA phira zrotrendriya dvArA grahaNa kiye jAte haiN| aisA bhI ullekha pAyA jAtA hai| zabda vargaNA bhI inhIM paristhitiyoM meM UrjA kI sahAyatA se alpa kAla taka hI zabdoM meM parivartita hotI hai| kintu donoM avasthAoM meM zabda dhIre-dhIre AkAza pradeza se agale AkAza pradeza meM gati karake sthAnAntarita hote hue, saMghAta ko prApta hokara udAsIna ho jAte haiM / prathama cAroM indriyoM ke viSayoM meM yaha avasthA nahIM pAyI jAtI arthAt ve guNa bane rahate haiN| isI kAraNa kevala indriyoM ke 20 viSaya ginAye gaye, kintu vizeSa paristhiti meM indriyoM ke viSaya 20 + 7 = 27 bhI batAye gaye haiM / bhASA - vijJAna ke AdhAra para vivecana kiyA jAye, taba ullekha AtA hai ki koI bhI prANI janma ke samaya koI bhASA nahIM jAnatA, zizu kevala dhvani arthAt abhASAtmaka dhvaniyoM se apane bhAvoM kI abhivyakti kara pAtA hai kintu apane mAtA-pitA, dAdA-dAdI, bhAI bahana Adi pArivArika yA sAmAjika vyaktiyoM ke samparka meM nirantara rahate hue, abhyAsa se apane aMgoM va upAMgoM kA upayoga karanA sIkhatA hai tathA apane bhAvoM kI nizcita abhivyakti zabdoM dvArA karane lagatA hai jo kisI nizcita prayojana va artha ke liye hote haiM, isI kAraNa zizu kI koI janmajAta bhASA nahIM hotI, jaisI va jina-jina bhASAoM ke samparka meM palatA hai, usI kA abhyAsa hone para, unakA prayoga karatA hai arthAt zabda bhAvoM kI abhyAsa ke dvArA nizcita abhivyaMjanA karate haiM / , mahAn vaiyAkaraNa pANini sahita anya darzanakAroM kA mata hai ki ' zabda' AkAza kA viSaya hai kintu yaha pahile hI siddha kiyA jA cukA hai ki mUrtika zabda, amUrtika AkAra kA viSaya nahIM ho sktaa| zabda mAtra mUrtika pudgala kI hI paryAya hai| vijJAna bhI 'dhvani' ko UrjA kA eka rUpa siddha karatA hai, jahA~ UrjA kA pravAhana dhvani yA zabda rUpa hotA hai| yaha bhI siddha kiyA jA cukA hai ki UrjA svayaM atisUkSma kaNoM kA puMja hai kintu paraspara saMyukta hokara bar3A kaNa banane para bandhana UrjA meM parivartita hone se, UrjA kama ho jAtI hai kintu nihita usI meM hai| isI AdhAra para sthUla padArtha, vikhaNDita hokara atisUkSma kaNa banAne para vaha saMgrahIta UrjA, apAra UrjA ke rUpa meM mukta ho jAtI hai| AIsTIna samIkaraNa E=mc2 se use jAnA bhI jA sakatA hai| jahA~ - E= mukta UrjA (Energy released) m= dravyamAna kSati (Mass defeet) c= prakAza kA vega (Velocity of light) UrjA kA eka hI rUpa hone se, dhvani UrjA ko upakaraNoM kI sahAyatA se vidyuta UrjA meM pariNata kara saMgraha kara liyA jAtA hai tathA cipsa yA Diska se anya upakaraNoM se phira dhvani meM parivartita kara liyA jAtA hai| pratyeka varNa kI apanI nizcita UrjA hotI hai, jisake kAraNa hI kisI bhI zrotA ko, uccArita hue zabda, usI prakAra sunAyI dete haiM isa bhinna-bhinna UrjA ke AdhAra para vaiyAkaraNoM ne brAhmI yA devanAgarI yA anya kisI bhI bhASA ke varNa svara va vyaMjanoM meM eka nizcita krama se vyavasthita kiye haiM / 34 sarvaprathama sabhI vargoM ko 'aca' (svara) tathA 'hal' (vyaMjana) meM vibhAjita kiyaa| svaroM meM a se a: paryanta 'asparzI' dhvaniyA~ haiN| vyaMjana sparza se prasphuTita hone se 'sparzI' kahalAtI haiN| ina svaroM va vyaMjanoM kI dhvani bheda (phonetic sounds) ke AdhAra para punaH nizcita krama se vibhAjita kiyA hai| arhat vacana 23 (4), 2011 ,

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varga kavarga svara - hrasva - a i u R lu dIrgha -A I U R lu mizrita - e ai o au vyaMjanadhvani AghAta vyaMjana anunAsika kaNThIya varga k kh g gh tAlavya varga cavarga c cha ja jh mUrdhanya varga Tavarga T ida dantaya varga tavarga t th d dh oSThya varga pavarga ppha bbha AMzika sparza varga antastha ya ra la v kaNTha se gharSaNa yukta uSma z Sa sa ha udAharaNa ke liye 'pavarga' ke pA~coM vargoM kA uccAraNa oSThoM ko sparza kiye vinA ho hI nahIM sktaa| tInoM za, Sa, sa, uSmA ke uccAraNa bhI UrjA va upAMgoM ke samyak upayoga se zuddha banatA hai| isI kAraNa vaiyAkaraNa'za' ko tAlavya, 'sa' ko dantya, 'Sa' ko mUrghanya tathA 'ha' ko arthasparzI arthAt AMzika sparza va AMzika kaNTha se kucha uSmA utpanna hone se nirmita varNa kahate hai| arthAt ina cAroM vargoM ke uccAraNa meM, kaNTha se sparza tathA gharSaNa se gatija UrjA utpanna hotI hai jisase kucha tApa bhI utpanna hotA hai, isI kAraNa 'uSma' kahalAte haiM / vijJAna kA siddhAnta bhI hai ki gharSaNa va gatija UrjA , pRthak-pRthaka paramatApa ke samAnupAtI hote haiM / sabhI tathyoM ke avalokana se siddha hotA hai ki aMgoM va upAMgoM kI sahAyatA se , vIryAntarAya karmAdi ke kSayopazama se 'zabda vargaNA' abhyAsa se UrjA lekara, zabdoM meM asthAyI rUpa se parivartita hotI hai tathA kucha samaya uparAnta apanA prabhAva dikhAkara , pudgala kI hI eka paryAya hone se TakarAkara apanA zabdarUpa prabhAva kho dete haiM tathA sthira 'udAsIna zabda - vargaNA ' meM parivartita ho jAte haiN| isI kAraNa AcAryoM ne sthAyI rUpa se isakI gaNanA indriya viSayoM meM sthAyI rUpa se nahIM kii| SaTkhaNDAgama kI utpatti meM bhI AcArya dharasena dvArA munidvaya ko bulAkara tathA parIkSA karane ke liye mantra diye, jinheM zuddha karane para prakaTa devI ne AcArya puSpadanta kI kSata-vikSata dantAvalI ko surUpa banA diyA thaa| anyathA Agamokta vacanoM kA zuddha uccAraNa na ho pAtA, upAMga ThIka na hone se / zruta ke paThana-pAThana, uccAraNa Adi meM doSa nahIM honA caahie| yaha ghaTanA bhI isI satya, tathya ko siddha karatI hai ki aMga va upAMga se hI zuddha zabdoM kA nirmANa hotA hai| yadi sabhI vargoM kI dhvani ko vakra (graph) meM aMkita kiyA jAye, taba pratyeka varNa kI racanA va AvRtti (frequency) meM antara spaSTa dikhAyI detA hai| ina sabhI meM abhI aura gaveSaNA va khoja kI jA sakatI hai jo vaijJAnikoM aura vidvAnA kA viSaya hai| sandarbhita grantha 1. SaTkhaNDAgama , A.puSpadanta va bhUtabali, A.vIrasena kRta dhavalA TIkA, pustaka 1.13.14 jaina saMskRti saMrakSaka saMgha, solApura 2. svataMtratA ke sUtra-mokSazAstra TIkA, vaijJAnika dharmAcArya kanakanandI, darzana darzana, vijJAna zodha saMsthAna, bar3auta naIdillI arhat vacana, 23 (4), 2011 35

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yogasAra prAmRta , A. amitagati, bhAratIya jJAnapITha, dehalI jainandra siddhAnta koza, kSu. jinendra varNI bhAratIya jJAnapITha, naIdillI, 1987 paMcAstikAya, A.kundakanda svAmI, bhAratavarSIya anekAMta vidvat pariSada pravacana sAra, A.kundakunda svAmI, TIkA A. kanakanaMdI, dharmadarzana vijJAna zodha saMsthAna, bar3auta gommaTasAra jIvakaNDa, bhAga 2, bhAratIya jJAnapITha, dillI 8. General Physics, Dr.S.K. Singhal prakAza pablikezana , mujaphpharanagara 9. Physics NCERT Publication, S.K. Jain, Srijay Publishers P. Ltd. Delhi 10. Fundamental of Science, R.J.Gupta & A.J. Mittal, Dhanpat Rai Publi. Co. (P) Ltd. New Delhi 11. Science Spectrum, Times of India, Delhi Edition 12. saMskRta - hindI koSa, zrI vAmana zivarAma ApTe, motIlAla banArasIdAsa pablizarsa, dillI 13. prAcIna purAlipimAlA, mahAmahopadhyAya gaurIzaMkara hIrAcanda ojhA, rAjapUtAnA myUjiyama, ajamera, 1918 14. trilokasAra, A. nemicandra siddhAntacakravartI, prakAzaka, bra. lADamala jaina, zAnti vIra nagara, zrI mahAvIrajI 15. tiloyapaNNattI, A. yativRSabha, dvitIya saMskaraNa, zrI 1008 candraprabha di. jaina atizaya kSetra, tijArA 16. prameya ratnamAlA zrI mad antavIryakRta TIkA 17. Physics Resuish Haliday 18. ananta zakti sampanna paramANu se lekara paramAtmA, A. kanakanandI, dharmadarzana vijJAna zodha prakAzana, bar3auta/udayapura 19. mokSazAstra TIkA, svataMtratA ke sUtra, A. kanakanaMdI, dharmadarzana vijJAna zodha prakAzana, bar3auta saMdarbha sthala trilokasAra, A. nemicandra siddhAntacakravartI, gAthA 5, pRSTha 10, prakAzaka bra. lADamala, zAntivIra nagara, zrI mahAvIrajI 2. gommaTasAra jIvakANDa, bhAratIya jJAnapITha, dillI, gAthA 593, 594, pR. 822 SaTkhaNDAgama dhavalA TIkA, A. vIrasena, pustaka-14, gAthA 83, pR. 61 jaina saMskRti saMrakSaka saMgha, solApura gommaTasAra jIvakANDa, gAthA 608, pR. 854 paMcAstikAya, gAthA 79, pRSTha 222, bhAratavarSIya anekAnta vidvat pariSad, lohAriyA saMskRta-hindI koza, zrI bAmana zivarAja ApTe, pR-1002, motIlAla banArasIdAsa pablizarsa, dillI dhavalA 13, gAthA-1, pR. 222 yogasAra prAkRta, A. amitagati, chanda 3, pRSTha 38, saM. jugala kizora, bhAratIya jJAnapITha, dillI paMcAstikAya, gAthA 82, pRSTha 230 vahI, gAthA 81, pRSTha 228 11. vahI, gAthA 97,99 pRSTha 256,260 12. svataMtratA ke sUtra, TIkA mokSazAstra, A. kanakanandI, sUtra 5/5, dharmadarzana, vijJAna zodha saMsthAna, bar3auta 13. rAjavArtika bhAga 2, svAmI akalaMka deva, bhAratIya jJAnapITha, dillI saMzodhanoparAnta prApta : 12.9.2011 arhat vacana, 23 (4), 2011

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arhata vacana kundakunda jJAnapITha, indaura varSa-23, aMka-4, akTUbara-disambara - 2011, 37-43 tatvArtha sUtra evaM usakI TIkAoM __meM nihita gaNita - anupama jaina* evaM saMjaya jaina** sArAMza prastuta Alekha meM jaina paramparA meM saMskRta bhASA evaM sUtrAtmaka zailI meM likhe gaye sarvaprathama evaM sarvamAnya graMtha tatvArtha sUtra tathA unakI TIkAoM sarvArthasiddhi, tatvArthAdhigamasUtrabhASya, tatvArtharAjavArtika (tatvArthavArtika) evaM tatvArthazlokavArtika meM nihita gaNitIya vicAroM evaM sUtroM ko saMkalita kiyA gayA hai| tatvArtha sUtra evaM umAsvAmI (umAsvAti ) : tatvArtha sUtra saMskRta bhASA meM nibaddha jainoM kA atyanta mahatvapUrNa graMtha hai| kisI bhI jainAcArya dvArA saMskRta bhASA meM likhI gaI yaha prathama racanA hai| sUtrAtmaka zailI meM jaina dharma evaM darzana ke sAra ko vyakta karane vAlI isa racanA ke racanAkAra , unake jIvana paricaya Adi ke sandarbha meM atyadhika matabheda honA nizcaya hI khedajanaka hai| isa sUtra graMtha meM 10 adhyAya evaM kula 357 sUtra haiM / zvetAmbara mAnyatA ke anusAra kula 344 sUtra hai| ina sUtroM ke pAThoM meM bhI yatra-tatra donoM pamparAoM meM matabheda haiN| jaina vAgamaya ke vistRta adhyayana, zilAlekhoM ke sarvekSaNa evaM antarbAhya sAkSyoM ke AdhAra para sUtra ke mUla racAnAkAra gRddhapicchAcArya ( aparanAma umAsvAmI ) pratIta hote hai|' mahAna digambara jainAcArya kundakunda ke ziSya evaM samantabhadra AcArya ke samakAlIna umAsvAmI dUsarI zatAbdI ke pUrvArddha ke vidvAna the| zvetAmbara paramparA ke vidvAna tatvArtha sUtra kI eka TIkA tatvArthAdhigamasUtrabhASya ko mUla sUtrakAra kI hI kRti mAnate haiM / isa bhASya ke anta meM dI gaI prazasti ke anusAra bhASya ke kartA vAcaka umAsvAti uccAnagara zAkhA ke the| tatvArtha sUtra ke vividha saMskaraNoM meM hI dI gaI prastAvanAoM, etad viSayaka lekhoM meM diye gaye tarkoM se yaha spaSTa hai ki tatvArtha sUtrakAra evaM bhASyakAra do bhinna vyakti haiM / mUla sUtrakAra gRddhapicchAcArya (AcArya umAsvAmI) kA kAla dvitIya zatAbdI hai evaM inakA janma sthAna kusumapura hai / / sarvArthasiddhi :- yaha digambara paramparA mAnya mUla sUtra pATha para kI gaI sarvaprathama evaM atyanta vistRta TIkA hai| isakI racanA devanandi (pUjyapAda ) nAmaka jainAcArya ne pA~cavI / chaThI zatAbdI I. meM kI thii| isa kRti evaM tatvArthAdhigamasUtrabhASya ke 17 sUtrapAThoM meM matabheda haiN|yh kRti prakAzita ho cukI hai| tatvArthAdhigamasUtrabhASya :- vAcaka umAsvAti kRta tatvArtha sUtra kI yaha bahucarcita TIkA hai| gaNitIya dRSTi se tatvArtha sUtra kI mAtra isI TIkA kA aba taka vidhivata adhyayana huA hai / bhASya ke anta meM upalabdha prazasti ke AdhAra para isake racanAkAra uccAnagara zAkhA ke zvetAmbara jainAcArya vAcaka umAsvAti hai| isakI mAtA kA nAma vAhasI evaM pitA kA nAma svAti thaa| inake dIkSA gurU, vAcaka gurU evaM vAcaka pragurU kramaza: ghoSanandi, mUla evaM guNDapAda the| isI prazasti ke AdhAra para inakA janma sthAna nyagrodhikA hai| isakA racanA kAla datta ne 150 I.pU. mAnA hai| ke.bI. pAThaka, * prAdhyApaka evaM vibhAgAdhyakSa-gaNita vibhAga, zAsakIya holakara vijJAna mahAvidyAlaya, e.bI.ror3a, indaura (ma.pra.) ** gaNita vibhAga, zAsakIya holakara vijJAna mahAvidyAlaya , e.bI.roDa, indaura (ma.pra.)

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satIza canda vidyAbhUSaNa Adi itihAsajJa inheM prathama zatAbdI ke anta kA mAnate haiM / sukhalAla saMghavI ne apane vidvattApUrNa tarkoM ke AdhAra para unheM prathama se cauthI zatAbdI ke madhya kA mAnA hai | kailAza candra siddhAntAcArya, nemicandra zAstrI Adi vidvAnoM ne inheM chaThI zatAbdI I. kA mAnA haiN| ina donoM vidvAnoM kA isa kRti ko itanA adhika parivartI mAnane kA AdhAra chaThI zatAbdI ke prArambha kI kRti evaM tatvArtha sUtra kI TIkA sarvArthasiddhi meM upalabdha katipaya sUtroM kA isa graMtha ke sUtroM kI vyAkhyAoM meM sAmya haiN|arth vikAsa kI dRSTi se bhI ina vidvAnoM ke matAnusAra yaha sarvArthasiddhi se parivartI racanA hai| vastuta : yaha viSaya atyanta vivAdAspada hai| yaha graMtha gaNita itihAsajJa DaoN. hIrAlAla rasikalAla kApar3iyA dvArA vistRta prastAvanA evaM aMgrejI anuvAda sahita prakAzita ho cukA hai| tatvArtharAjavArtika :- prasiddha jaina dArzanika evaM apane kAla ke bahuzruta jainAcArya bhaTTa akalaMka ( sAtavI AThavIM zatAbdI ) kI yaha eka atyanta mahatvapUrNa racanA hai| isakI racanA meM sarvAthasiddhi kA khulakara prayoga huA hai / pAThAntara se kahIM kahIM bhASA kA bhI ullekha milatA hai / yadyapi isa kRti kA gaNitIya dRSTi se aba taka yatheSTa mUlyAMkana nahIM huA hai tathApi hamArA vizvAsa hai ki yaha kRti gaNitIya dRSTi se bhI paryApta mahatva kI hai| yaha bhAratIya jJAnapITha dvArA do bhAgoM meM prakAzita ho cukI hai| tatvArthazlokavArtika :- dasavI zatAbdI ke mahAna dArzanika AcArya vidyAnanda dvArA praNIta yaha kRti gaNitIya dRSTi se adhika mahatva kI nahIM hai / tathApi paThanIya hai| isakI racanA bhI tatvArtharAjavArtika ke AdhAra para kI gaI hai| yaha kRti bhI prakAzita ho cukI hai| isake atirikta bhI kaI prAcIna vidvAnoM ne isa para TIkAe~ likhI hai| Adhunika yuga meM pro. ghAsIrAma jaina (meraTha ) ne isake paMcama adhyAya para vaijJAnika dRSTi se atyanta sundara vivecanA kI hai| unakI yaha vyAkhyA tatvArtha ke sUtroM meM nihita vaijJAnika ciMtana kI paripakvatA ko vyakta karatI hai | Cosmology - Old & New' zIrSaka ke aMtargata prakAzita isa kRti meM prAcIna evaM ArvAcIna vaijJAnika mAnyatAoM kA tulanAtmaka dRSTi se adhyayana prastuta kiyA gayA hai| jo lekhaka ke pragAr3ha jJAna evaM maulika ciMtana ko abhivyaMjita karatA hai| tatvArtha sUtra mUla meM bhI valaya, vRtta, viSkambha, kSetraphala Adi Thosa jyAmiti evaM jyAmiti ke padoM kI carcA sUtra rUpa meM kI gaI hai| isake TIkA graMthoM meM inakI vistAra pUrvaka carcA hai| hama yahA~ mukhyata: tatvArthAdhigamasUtrabhASya evaM tatvArtharAjavArtika ke gaNita kI carcA kreNge| tatvArthAdhigamasUtrabhASya meM nihita gaNitIya siddhAnta : tatvArthAdhigamasUtrabhASya meM gaNita kI cha: vibhinna mApoM kA varNana AyA hai|" 1. mAna 2. unmAna 3. avamAna 4. gaNitamAna 5. pratimAna 6. tatpratimAna rekhA Adi ke saMketa se jo mAna nirdhArita kiyA jAtA hai use mAna kahate haiM / jaise pAnI bharane vAle kalazoM kI ginatI lakIra khIMca kara kI jAtI hai| tarAjU evaM kA~Te dvArA vastu kA jo pramANa jJAta kiyA jAtA hai use unmAna kahate hai| jaise kilo, sera aadi| ___ hAtha kI pasoM se jo mAna jJAta kiyA jAtA hai use avamAna kahate haiN| isake lie aisA bhI likhA hai ki jisa pramANa kA bA~sa Adi se mApA jAye use bhI avamAna kahate hai| 38 arhat vacana, 23 (4), 2011

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ginatI dvArA vastu kA mAna jJAta karanA vastu kA gaNitamAna kahalAtA hai| jaise bakariyoM Adi ke jhuNDa kA pramANa ginatI dvArA hI jJAna kiyA jA sakatA hai / ata: yaha gaNitamAna kahalAtA hai| tolA, mAzA, rattI dvArA jo pramANa jJAta kiyA jAtA hai use pratimAna kahate haiM / dUsarI ora pahalavAnoM ke zarIra kI zakti ko jAnavaroM ke zarIra kI apekSA se kisI vastu kA pramANa jJAta karanA bhI pratimAna kahalAtA hai| jaise yadi kisI bojha ko do baila khIMca sakate haiM to use do bailoM kA bojha kheNge| ghor3e Adi kA mUlya anya vastuoM se AMkA jAtA hai to use tatpratimAna kahate haiM, dUsarI prakAra se ise isa prakAra batalAyA gayA hai ki javAharAta Adi kA mUlya usakI camaka dvArA diyA jAtA hai, jitanI dUra taka usakI camaka pahu~cegI utanI dUra taka svarNa puMja usakA mUlya hogaa| isI prakAra ghor3e Adi kA mUlya usakI U~cAI se AMkA jAtA hai| anuyogadvAra sUtra meM bhI pramANa kI vistRta carcA milatI hai| vahA~ avamAna hetu raikhika mApa tathA pratimAna hetu suvarNa bhAra mApa zabda AyA hai| yahA~ para eka bhAga bhI adhika hai / 12 aMka sthAna : tatvArthAdhigamasUtrabhASya'3 meM aMka sthAna krama kI carcA kI gaI hai| isameM varNita sthAnoM ke nAma nimna prakAra haiN| 1. ayuta 2. kamala 3. nalina 4. kumuda 5. tuDaya 6.aDaDa 7. avava 8. hAhA 9.hUhU yahA~ dRSTavya hai ki aMka sthAnoM kI yaha sUcI anya Agama graMthoM meM upalabdha aMka sthAnoM kI sUcI, yativRSabha kRta tiloyapaNNattI, gaNitasArasaMgraha evaM jambUdIvapaNNatisaMgaho kI sUcI se bhinna hai| Agama graMthoM kI isa sUcI se bhinnatA kA ullekha siddhasena gaNi ne bhI bhASya para racita apanI TIkA meM kiyA hai / 14 unhoMne likhA hai ki 1. yaha usa krama meM nahIM hai jisa krama meM Agama graMthoM meM hai| 2. isameM kucha sthAnoM kI hI carcA hai , jabaki pUrNa sUcI nimna prakAra hai| 01. tuThyAMga 02. tuTita 03. aDaDAMga 04. aDaDa 05. avavAMga 06. avava 07 huhuvAMga 08.hUhU 09. utpalAMga 10 utpala 11. padmAMga 12. padma 13. nalinAMga 14. nalina 15. artha mayUrAMga 16. artha mayUra 17 cUlikAMga 18. cUlikA 19. zIrSa prahelikAMga 20. zIrSa prahelikA kintu uparokta sUcI bhI apUrNa hai| cUlikAMga se ThIka pUrva ayutAMga, ayuta, niyutAMga , niyuta, prayutAMga, prayuta yaha cha: nAma aura hone caahiye| saMbhavata : pANDulipikAra kI asAvadhAnI se chUTa gaye haiM athavA TIkAkAra ne hI bhUla kI hai| isa viSaya kI ora DaoN. kApaDiyA ne bhI siddhasenIya TIkA sahita tatvArthAdhigamasUtrabhASya kI vyAkhyA meM dhyAna AkRSTa kiyA hai| bhinnoM kA apavartana :- tatvArthAdhigamasUtrAbhASya ke dvitIya khaNDa ke adhyAya 2 meM dArzanika viSayoM kI vyAkhyA ke aMtargata udAharaNa rUpa meM bhinnoM ke apavartana kI carcA hai / 15 DaoN. kApaDiyA ke zabdoM meM This points out that he is familiar with the method of multiplication and that of division as well as by factors, in the oridinory method, operation are carried on the other method operation in the successive stage by factors one after another of the multiplier arhat vacana, 23 (4), 2011 39

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and the divisor of course. The final result is same in either case. but the second method is shorter and simpler than the first, It may be remarked in passant, that since Umasvati has thus utilized to explain a metaphysical principle; it must have been very familiary to the intelligentsia of this time.16 tattvArthAdhigamasUtrabhASya meM bhAga evaM guNA kI sAdhAraNa evaM khaNDa paddhati kI vidhiyA~ batalAI gayI haiM / bhASya kI siddhasena gaNi dvArA racita TIkA meM vargamUla nikAlane ke 2-3 udAharaNa milate haiN| inakA saMkSipta vivaraNa DaoN. agravAla ne diyA hai / 17 jyAmitIya sUtra:-bhASya kI gaNitIya dRSTi se sarvAdhika mahatvapUrNa sAmagrI usameM nihita jyAmitIya sUtra haiN| ye sUtra isa dRSTi se aura bhI adhika mahatvapUrNa haiM ki ye kisI prAcIna gaNitIya graMtha se uddhRta haiN| isase spaSTa hai prAcIna kAla meM koI mahatvapUrNa gaNitIya graMtha rahA hogaa| tatvArthAdhigamasUtrabhASya kI bhASA meM ye sUtra nimnavat hai: viSkaMbha kRtardazaguNAyA mUlaM vRttprikssepH| sa viSkambhapAdabhyasyo gnnitm| inchAvagAhonAvagAhAbhyastasya viSakaMbhasya caturguNaM mUlaM jyaa| jyAviSkaM bhayorvargavizeSamUlaM viSkaM bhAcchodhyaM zeSArdhamiSu : / iSuvargasya bhADguNasya jyAvargayutasya mUlaM dhanu:kASThama / jyAvargacaturbhAgayukta miSuvargamiSuvibhaktaM tat prakRti vRttvisskNbh:| udamghanu : kASThAd dakSiNa zodhyaM ze namnArdha baahuriti| anana kAraNAmyupAyena sarvakSetrANAM sarvaparvatAnAmAyAmaviSkaM bhajyeSu dhanu : kASThaparimANAni jJAtavyAni "118 yahA~ para 'vRtta parikSepa' paridhi ke liye, 'jyA' jIvA hetu, iSu utkramajyA ke liye, dhanu:kASTha cApa ke liye evaM bAhu trijyA ke liye prayukta hue haiM / yadi vRtta kI paridhi (Circumference) C = ABDEFX vyAsa (Diameter) d = AF kSetraphala (Area) cApa (arddhavRtta se kama) a= BDE jIvA (Chord) c=BE bANa (Height) h=DG to uparokta aMza meM nihita sUtroM ko bIjIya rUpa se nimna prakAra likha sakate haiM / C= Viod h= [d-va-c] A==ca =vohi+c A . c=/4h(d-h) vRtta kI paridhi ko do samAnAntara rekhAoM ke madhya kA bhAga saMgata cApoM ke antara ke Adhe ke barAbara hotA hai| yaha viSaya bhI isa graMtha meM diyA hai| 1 kA jaina paramparAnumodita mAna 10 hI isa graMtha meM bhI prayukta huA hai| 40 arhat vacana, 23 (4), 2011

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tatvArtharAjavArtika evaM anya TIkAoM meM nihita gaNitIya siddhAnta :- sarvArthasiddhi, tatvArtharAjavArtika Adi TIkAoM meM kAla, kSetra evaM bhAra mApa kI sAraNiyA~ upalabdha haiN| rAjavArtika, sarvArthasiddhi se parivartI racanA hai phalataH svAbhAvika rUpa se isakA gaNitIya cintana sarvArthasiddhi kI apekSA pariSkRta hai / sarvArthasiddhi meM kAlapramANa ke antargata upamA pramANa mAna kA vistRta vivaraNa upalabdha hotA hai | 20 bhaTTa akalaMka kRta rAjavArtika meM kAla mAna kI sUcI vistArapUrvaka milatI hai| isa sUcI kI vizeSatA yaha hai ki yaha tiloyapaNattI se bhinna hai| tiloyapaNNattI meM pratyeka AgAmI pada pUrvavartI pada se kramaza: 84 evaM 8400000 gunA adhika hai| 21 jabaki rAjavArtika graMtha meM pratyeka pada ko pUrva se 8400000 gunA adhika mAnA hai / jambUdIvapaNNattisaMgaho meM rAjavArtika kA anukaraNa kiyA gayA hai| rAjavArtika kI sUcI nimna prakAra hai / 8400000 varSa 8400000 pUrvAMga 8400000 pUrva 8400000 paga 8400000 parva 8400000 nAMga 8400000 8400000 kumudAMga 8400000 kumuda 8400000 padmAMga 8400000 padma 8400000 nalinAMga 8400000 nalina 8400000 kamalAMga 8400000 kamala 8400000 truTitAMga 8400000 truTita 8400000 aTaTAMga 8400000 aTaTa 8400000 amamAMga 8400000 amama 8400000 hAhAMga 8400000 ET ET 8400000 hU hU aMga 8400000 hU hU 8400000 latAMga 8400000 latA 8400000 mahAlatAMga arhat vacana, 23 (4), 2011 - 01 pUrvAMga - 01 pUrva - 01 parvAMga - 01 parva 01 niyutAMga - 01 niyuta - 01 kumudAMga - 01 kumuda - 01 padmAMga - 01 padma - 01 nalinAMga - 01 nalina - 01 kamalAMga - 01 kamala - 01 truTitAMga - 01 truTita - 01 aTaTAMga - 01 aTaTa - 01 amamAMga - 01 amama - 01 hAhAMga - 01 hA hA - 01 hU hU aMga - 01 hU hU - 01 latAMga - 01 latA - 01 mahAlatAMga - 01 mahAlatA 41

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8400000 mahAlata - 01 zrI kalpa 8400000 zrI kalpa - 01 hasta prahelita 8400000 hasta prahelita -01 acalAtma tatvArtharAjavArtika meM upalabdha upamA kAla pramANa kA sAra jainendra siddhAMta koza meM diyA hai22 jo atyanta spaSTa evaM vistRta hai| isake atirikta dravyapramANa evaM kSetra pramANa kI sUciyA~ bhI isI graMtha meM saMkalita kI gaI hai |anek graMthoM meM ye sUciyA~ nyUnAdhika parirvatanoM sahita upalabdha haiN| punarAvRtti doSa se bacane ke liye hama inako sabhI jagaha se uddhRta nahIM kara raheM hai| Descartes (1637A.D.) evaM Fermet (1679 A.D.) ke samAna hI akalaMka (7,8 vIM zatAbdI) ne uddhRta kiyA hai ki cAra samaya se pahale hI mor3e vAlI gati hotI hai| saMsAra meM aisA koI sthAna nahIM hai jisameM tIna mor3e se adhika mor3A lenA pdd'e| (Three Dimension) jaise SASThika cAvala sATha dina meM niyama se paka jAte haiM usI taraha vigraha gati bhI tIna samaya meM samApta ho jAtI hai / 23 jIva evaM pudgaloM kI gati ke sambandha meM aneka ulajhe praznoM ko dArzanika pahalU se vivecita karane kA prayAsa akalaMka ne kiyA hai| kyA yaha (Point electron) pudgala paramANu Adi se saMbaMdhita ulajhe hue praznoM kA samAdhAna prastuta kara sakeMge ? pro. lakSmI candra jI ne isa saMdarbha meM gahana anusaMdhAna kI AvazyakatA para bala diyA hai / 24 ___ gati, prakAza, dhvani Adi ke niyamoM kI sphuTa jAnakArI jahA~-tahA~ prAcIna graMthoM meM milatI hai| rAjavArtika unameM pramukha hai| yaha satya hai ki aba taka prApta tathyoM ke AdhAra para hama koI kramabaddha siddhAnta nirUpita nahIM kara sake haiM tathApi yaha kahanA zAyada abhI samayAnukUla na hogA ki rAjavArtika meM prayukta gaNita ke siddhAMta kA koI samAveza nahIM hai / nyUTana ke gati ke prathama niyama kA Azaya sarvArthasiddhi evaM rAjavArtika meM upalabdha hai| rAjavArtika kA vivaraNa nimnavat hai| evaM yaH pUrvakamasya karmaNAprayoge jInata :sa kSoNoDapi karmANigati heturyvti| arthAta karma rUpI zakti se saMsArI prANI gatimAna ho jAtA hai , una zakti ke samApta ho jAne para bhI utpanna gati ke kAraNa (abhyAyata) prANI gatimAna rahatA hai, jaba taka yaha saMskAra naSTa nahIM ho jAtA hai| puna : Age likhA hai ki :gatisthityupagrahau dharmAdharmavomakAra :126 arthAta gatimAna padArthoM kI gati meM aura sthira padArthoM kI sthiti meM nimitta bananA sahAyatA karanA krama se dharma aura adharma dravya kA upakAra hai| isase yaha spaSTa hotA hai ki kisI bhI pradArtha kA kisI khAsa dazA meM rahane yA na rahane kA kAraNa bAhya kAraNa (External force) huA karatA hai| isI pustaka ke caturtha adhyAya meM devoM kI gatiyoM kA varNana hai / isake aMza se sthitija UrjA ke bhAva kI abhivyaMjanA hotI hai / isa prakaraNa kA Azaya nimna prakAra hai| (kucha devatA aise bhI hai ) jinakI gati kA viSaya bhUta kSetra tIsarI pRthvI se adhika hai| (Agama meM isa pRthvI ke alAvA bhI pRthvI kI kalpanA hai ) ve gamana zakti ke rahate hue bhI vahA~ taka gamana nahIM karate haiN| na pUrva kAla meM kabhI kiyA hai aura na bhaviSya meM kabhI kreNge| unakI gati ko batalAne kA artha kevala unakI kAryakSamatA batalAnA hai| unakI zakti kA vyaya nahIM hotA, vaha kArya rUpa meM pariNata nahIM hotI hai| para ve utanA kAma kara sakate haiN| isa vivecana se ina grathoM meM prakIrNa gaNitIya vicAroM kA bodha hotA hai| arhat vacana, 23 (4),2011

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saMdarbha :1. zravaNabelagolA zilAlekha, saMkhyA 40,42,47,50, 105, 108 2. paM. kailAzacanda 'siddhAntAcArya', tatvArthasUtra kI prastAvanA sarvArthasiddhi, A. pUjyapAda, bhAratIya jJAnapITha, dillI, 1955 B.B. Datta, Jaina School of Mathematics B.C.M.S. (Calcutta), 29 (1929) : p-115-134 gAthA 1/26 bhASya tathA 1/27 sarvArthasiddhi 6. Tatvarthadhigama Sutra Bhasya - Gaikeod oriental series, 2 vol, Baroda, 1935 7. tatvArtharAjavArtika, 2 bhAga, bhAratIya jJAnapITha, dillI [-1953, II 1957 8. tatvArthazlokavArtika,saM- manoharalAla zAstrI, mANDavI- bambaI, 1918 9. Cosmology, Old & New, By G.R. Jain-Bhartiya Jnanapitha-Delhi-1974 (IInd ed.) 10. mukuTabihArIlAla agravAla, gaNita evaM jyotiSa ke vikAsa meM jainAcAryoM kA yogadAna, zodhaprabaMdha, AgarA vi.vi. AgarA, 1972, pRSTha 58,60 11. anupama jaina, ardhamAgadhI sAhitya meM gaNita, jaina vizva bhAratI vi.vi., lADanUM, 2008 12. anuyogadvAra sUtra, sUtra 3/3, pR. 227, byAvara saMskaraNa 13. tatvArthAdhigamasUtrabhASya, sUtra-15, pRSTha 293 14. Tatvarthadhigama sutra bhasya with Siddha seniya commentory Baroda, 1935 P-293,294 15. tatvArthAdhigamasUtrabhASya 2/52 16. H.R. Kapadia, Introduction Tatvarthadhigama Bhasya, P. 40-45 17. mukuTa bihArIlAla agravAla, gaNita evaM jyotiSa ke vikAsa meM jainAcAryoM ko yogadAna, pRSTha 62 18. tatvArthAdhigamasUtrabhASya, sUtra 3/71 ke bAda uddhRta 19. ye sabhI sUtra umAsvAti kI eka anya kRti jambUdvIpasamAsa meM bhI upalabdha haiN| 20. sarvArthasiddhi - bhAratIya jJAnapITha - kAzI 3/8/233/5 (a/sU/pR/) 21. DaoN. anupama jaina, gaNita ke vikAsa meM jainAcAryoM kA yogadAna, zodhaprabaMdha, meraTha vi.vi., meraTha, 1990 22. jainendra siddhAMta koSa, bhAratIya jJAnapITha-dillI , 1974, pRSTha 215-217 23. tatvArtharAjavArtika, 2-28-1 24. lakSmIcandra jaina -tiloyapaNNattI kA gaNita -pRSTha-7, para isa saMdarbha meM carcA hai / zodha dizAoM ko vyakta karane vAle anya lekhoM meM isakI pratyakSa yA parokSa rUpa se carcA hai| 25. tatvArtharAjavArtika, adhyAya -4, sUtra-6 26. tatvArthasUtra, adhyAya -5, sUtra-17 27. tatvArtharAjavArtika, adhyAya -4, sUtra -22 saMzodhanoparAnta prApta : 14.09.11 arhat vacana, 23 (4), 2011

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1. 2. lekhakoM hetu saMdeza arhat vacana meM jaina dharma/darzana ke vaijJAnika pakSa tathA jaina itihAsa evaM purAtatva se sambandhita maulika, zodhapUrNa evaM sarvekSaNAtmaka AlekhoM ko prakAzita kiyA jAtA hai| zodha kI guNAtmakatA evaM maulikatA ke saMrakSaNa hetu do prAdhyApakoM athavA pAramparika viSaya vizeSajJoM se parIkSita karA lene ke uparAnta hI Alekha arhat vacana meM prakAzita kiye jAte haiN| zodha AlekhoM ke atirikta saMkSipta TippaNiyA~, akAdamika saMgoSThiyoM/sammelanoM kI sUcanAe~/ AkhyAe~, Alekha evaM pustaka samIkSAe~ bhI prakAzita kI jAtI haiN| arhat vacana meM prakAzita kiye jAne vAle samasta lekha isa apekSA se prakAzita kiye jAte haiM ki ve na to pUrva prakAzita haiM evaM na anyatra prakAzanArtha preSita haiN| yadi pUrva preSita koI lekha anyatra prakAzita ho cukA hai to mAnanIya lekhakoM ko isakI sUcanA hameM tatkAla avazya bhejanI caahiye| lekhakagaNa yadi pustaka yA lekha se sandarbha grahaNa karate haiM to unheM sambaddha lekha/pustaka kA pUrNa sandarbha denA cAhiye / yathA lekha kA zIrSaka, prakAzita karane vAlI patrikA kA nAma prakAzana sthala, varSa, aMka, pRSTha saMkhyA athavA pustaka kA nAma, lekhaka, prakAzaka, saMskaraNa, prakAzana varSa, AvazyakatAnusAra adhyAya, gAthA, pRSTha saMkhyA aadi| udAharaNArtha :samAna sandarbha kI punarAvRtti hone para bAda meM saMkSipta nAma prayoga meM lAyA jA sakatA haiN| lekhakagaNa apane Alekha kI do pratiyA~ TaMkita eka pRSThIya sArAMza sahita bhejane kA kaSTa kreN| prathama pRSTha para lekha kA zIrSaka, lekhaka/lekhakoM ke nAma evaM patrAcAra ke pUrNa pate hone caahiye| andara ke pRSThoM para lekhaka/lekhakoM ke naamndeN| kRpayA hindI ke Alekha ema.esa varDa meM devalizaphonTa meM TAipa karake phonTa sahita sI.DI. meM bhI bhejeMge to prakAzana meM suvidhA rahegI evaM prakAzana zIghra hogaa| kRpayA lekha kI eka prati apane pAsa surakSita rakheM vApasa bhejanA saMbhava nahIM hai| lekha ke sAtha lekha ke maulika evaM aprakAzita hone kA pramANa patra avazya saMlagna kareM evaM arhat vacana meM prakAzana ke nirNaya hone taka anyatra prakAzanArtha na bhejeN| DaoN. anupama jaina sampAdaka - arhatvacana 584, mahAtmA gAMdhI mArga, tukogaMja, indaura - 452001 phona : 0731-2545421, 2797790 E-mail: anupamjain3@rediffmail.com 7. arhat vacana meM samIkSArtha prApta pustakoM ko pustakAlaya meM rakhA jAtA hai| jina pustakoM kI 2 pratiyA~ prApta hotI hai unameM se cayana karake 01 prati samIkSaka ko bhejI jAtI hai| patrikA kI viSaya paridhi ke anurupa hone para evaM samIkSaka se samIkSA prApta hone para samIkSA prakAzita kI jAtI hai| sabhI kI samIkSA prakAzita karanA saMbhava nahIM hai| arhat vacana, 23 (4), 2011

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Vol. -23, Issue 4, October - December, 2011, 45-50 ARHAT VACANA Kundakunda Janapitha, Indore Mind Reading through Mind Mapping in Jainism Samani Chaitya Pragya* ABSTRACT Mysteries of mind are never completely revealed. To read others mind is one of the toughest jobs. The present study is dedicated to reveal methods and techniques that can be help us to read other's mind. It amalgamates modern technological techniques with that of spiritual advancement that can lead to the identification and analysis of mental processes and also condtions that occurs in others mental world. It concludes that manah paryaya is state of spiritual develoment through which one can scan the maps of other mental substances (mindomes) and can easily read them through inference. Reading a mind seems to be really mysterious. One can only infer about others state of mind. To read or infer the state of mind of a being, objective mapping of mind required that can give a structure for the subjective analysis. This means reading others mind on more mechanical and unbiased grounds. It is not an impossible task for spiritually advanced soul. Of course modern mechanical development has also brought in light such valuable tests as MRI (Magnetic Resource Imaging), in which a sophisticated software system called Computerized Tomography converts radio signals in three dimentional, PET (Positron Emission Topography) and Electro encephalo graphy (EEG) have been quite successful in mapping and to figure out the mental states of a being. Such a kind of figuring-out is possible through advanced picture of any part of the body, functional MRI, PET, Yet spirituality holds its own importance. Reading others mind is possible even through advanced spiritual development. Jain epistemology discusses about five kinds of cognition, out of which the fourth is a state of spiritual development, by which one directly reads maps of other's mind. These maps which a mind reader cognizes are material in nature. Thus it is possible for a cognizer to figure out, analyze those figures and infer the exact state of mind of a thinker. In order to dive into the deeper concepts of mind reading and mind mapping, we will have to get to know about mind and thought process from the Jaina point of view. * Assistant Professor, Department of Jainology and Comparitive Religion and Philosophy, Jain Vishva Bharati, Ladnun-341306 Rajasthan

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From Jain point of view mind is an independent entity from that of a consciousness. It is also known as quasi-sense, as it is dependent on senses. The object of mind is not fixed as senses. It is capable of apprehending objects of all the sense organs, of all the periods of time. Like senses mind is divided into two varieties the physical mind (dravya Mana) and psychical mind (Bhava mana). The physical mind is material, constituted of Manovargana. It occupies the whole body. The Digambar (Jains) admit the heart as its abode; and of the shape of lotus with eight petals. The psychical mind (bhavamana) is the power or activity of the self, resulting into various states of mental actions, this is mode of soul and so beyond the reach of imperfect (ordinary) cognition. Jaina epistemology explains about three kinds of direct cognition out of which the second is known manahparyaya jnana. It is been translated thought reading and more commonly as mind reading. Manahparyayajnana or Mind reading is a unique contribution of Jain Philosophy to the Indian thought. It is also called as manahparyava or manahparyaya. The terms paryava and paryaya express the sense of thought reading, Paryaya means modes of mind and the cognition of these modes of mind is called manahparyya jnana as quoted in Visesavasyaka Bhasya. The Text runs as follows: "pajjavanam pajjayam pajjavo va nanammi manaso va tassa va pajjadinnam manpajjvam nanamo "Mind reading is to cognize state or mode or states or modes of mind" Mind reading is also been defined by Acarya Tulsi as "manodravyaparyaya Prakasi manahparyayah." "Mind reading is the revealer of modes of mental substance. Thus in simple terms it can be said manahparyaya is the cognition of objects thought of or contemplated by others. It uses the mind of others to know the objects being thought by them. Objects thought earlier or are being thought, or shall be thought in future can be the subject of manahparyaya jnana, In other Indian philosophies too, as in Buddhism and yoga school, such kind of knowledge or cognition is possible as Majjhimnikaya of Suttapitaka describes certain rules of conduct to be observed by Bhikkhu if he desires some accomplishments, natural as well as supernatural. Amongst the supernatural powers the cognition of all varieies of mind is also referred but it does not indicate the objects conserved by the mind as the subject matter of that cognition. In yoga philosophy too, it is explained that one can know of other's mind by concentrating on one's mental activities. As one can know one's own mind one can also know about other's mental conditions. Such a kind of cognition is known as "parcitta jnana" he can know about the mental conditions and various emotions of him, i.e. anger greed etc. but cannot trace out the object of anger and the like. 46 Arhat Vacana, 23 (4), 2011

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A kind of mind reading is also been explained through Para-psychology. The concept of Telepathy is quite similar to that of mind reading because through Telepathy one can get in to contact, with other's mind where the person who is been contacted may remain totally unware. Dr. Baina in his book "Anatomy of Modern Science" opines that there is some medium through which one can enter into other's mental life. The cognition, which cannot be acquired by thought can be known through mental projections. But this concept of telepathy cannot be equated with Jaina concept of mind reading. The uniqueness in concept of mind reading lies in procedure of it. Mind reading is niether just a concept itself and nor too subjective. It is rather more reliable and abiased cognition as it involves objective scanning or mapping of the mental states. Until recently the mechanizations that give rise to our thoughts memories feelings and perceptions were impossible to examine directly. Their nature could only be inferred by observing their effects. Now however new imaging techniques make the internal world of mind visible much as X-rays reveal our bones. As we enter the twenty-first century functional brain scanning machine are opening up the territory of mind rather as the first ocean-going ships once opened up the globe. The challenge of mapping mind locating precise brain activity that creates specific experiences and behavioural responses is currently engaging some of the finest scientists in the world. These discoveries in a way that will make them comprehensible even to those with no cognition of specific interest in science. There are differences of opinion amongst Jain scholars as to the process of mind reading. All agree that cognition of mental modes is direct by soul but differ on the cognition of the object being thought. Pujyapada, Akalmka, and their followers regard it to be direct. On the other hand Jinabhadra and his followers are of the opinion that cognition of the object thought is known through inference. This process of mind reading through mind mapping, through spiritual attainment as Jinabhadra explains Manahparyaya apprehends or scans different modes of mental substance i.e. mental structure is quite interesting. This makes the knower to conceive the cognized objects. According to Jinabhadra Manahparyaya apprehends different modes of mental substance directly, i.e. mental structure. The objects conceived are not cognized here. But later on inferred by Mati Jnana (infernce) as depicted in the following verse "Munai manodavvaim naraloe so manijjamanaim, Kale bhuya bhavisse paliyasamkkhijjabhagammi davvamanpajjae janai pasai ya taggaenante tenavabha se una janei bajjhanmanenam." Is such kind scanning or mapping of mind is possible? It is possible because Jaina Philosophy admits two kinds of minds namely physical mind (dravya mana) and psychical mind (bhava mana). The physical mind is a material composition made of molecules of Manovargana. A material Arhat Vacana, 23 (4), 2011

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aggregate related to mind. It occupies the whole body. The Digambaras admit the heart as its abode and of the shape of a lotus with eight petals.' In simpler words the substantial or physical mind is nothing but substantive matter transformed into mental substance. The physical mind changes and takes various forms according to the impressions. Every idea puts some mark on it. some times it is very intense and some times not. The intensed ones may be so deep that they are visible on outer surface also. The face of angry man is reddened. His body trembles when the feeling not so intense or the though is merely of the nature of cognition. It is not externally visible. But it cannot escape from the physical mind; which catches the impression of every idea and feeling however feeble it may be. Thus physical mind in Jain philosophy is the interface for converting psychic mind's knowledge for use by material body and its components. Psychical mind however is mode of the soul in the state of deliberation. It is immaterial like soul and so beyond reach of Manah paryavajnana." According Mahabandha and Dhavala. Mind reading is cognition of another's desire (jamina) memory (Smrti) Intellect (Mati), Deliberation (Cinta), Life (Jivita), Death (Marana), Gain (Labha), Loss (Albha), Pleasure (Sukha), Pain (Dukha) the destruction of city (Nagarvinasa) the destruction of district (Desavinasa) the destruction of a province (rajya apavimsa) etc. This accounts makes the distinction Avadhi and Manahparyaya in signification. We have to decide whether Manahparyaya by nature, is a direct cognition or indirect one. By direct, we do not mean here subjective directness or independence from assistance of senses, but the objective presentation or direct apprehension. If it is a direct cognition we must confine its sphere of objectivity to physical mind only. Conceived ideas of prychic mind on no account can be presented directly. If it is indirect we must admit the conceived ideas as its object. The question of the object being material substance does not arise in this case. We can know the soul and other immaterial substances through inference i.e. indirectly.13 Since manahparyaya is an extrordinary capability, developed by higher order of ascetics, accompanied the spiritual purity, it is enumerated in the eight powers (labdhis) through yoga. The Majjhim nikaya proposes that if a bhikkhu desires to know others mind, he should be completely obsessive to the rules of conduct (sila) restraint from sensual pleasures (Samana). Concentration and cognizance (vipasyana) and should stay in deserted houses. These practices are not particular for attaining the power of thought-reading only but, general conditions for all sorts of supernatural powers. Patanjali also describes the physical powers produced by the practice of yoga he states that by concentration on mind of other person one is able to know his mind. The object conceived by that mind is not perceived, because that is not the object of concentration.14 48 Arhat Vacana, 23 (4), 2011

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Manah Paryaya is divided into two types 1. Rjumati and 2. Vipulamati. Rjumati knows the present thoughts and thieir objects in general and simple terms only. It is further classified into mind, body, and speech. It can disappear also after its origination. Vipulamati knows complete details of the thoughts and their objects of a person with complicated mind also. It knows all thoughts of past, present, future as well as those partially thought. The difference between the two is not of quality but that of degree. Vipulamati apprehends the objects more minutely than rjumati Secondly, it is infallible while the latter is subject to fall or disappearance.5 Jina bhadra holds rjumati and vipulamati differ from each other in respect of subject matter also. rjumati apprehends an object in its simple form vipulamati cognizes the same with more particulars for instance, in apprehension of a mind one can know the cause of thought by vipulamati manahparyaya. In terms of modern psychology we can say that rjumati is competent to apprehend the conscious mind only Vipulamati is competent to map subconscious and unconscious mind also. The question is how the physical mind is perceived. It is beyond the reach of senses therefore. If its function is confined to the conceived objects there is no cognition to perceive the mind substance. The alternative that it can be left unperceived also is unthinkable. Because without the perfection of physical mind the conceived ideas cannot be cognized. Akalamka explains away this difficulty by accepting the mind substance also as the object of Manahparyaya in its first stage, the subsequent stage being the cognition of conceived objects. One is direct, while the other is indirect but both constitute one cognition. But the present proves that the process of Jinabhadra seems to be more scientific as it is based on mapping of the objects and then inferring about them. Therefore it can be concluded that the concept of Mahahparyaya jnana or mind reading of Jainism possess in itself a unique explanation. The uniqueness of mind reading from other philosophical school lies in the process of reading mind. It holds that reading other mind is not only subjectively done but constitutes objective mapping as explained by Jinabhadra. Thus the process of mind reading can be traced as follows: * The thinker thinks of an object. * The mental substance of thinker takes the form of an object i.e. it produces objective maps. * The reader cognizes the maps or figures of mental substance of thinker. * Depending on the details of mental substance, the reader infers about the object thought by the thinker. Arhat Vacana, 23 (4), 2011

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Thus mind reading in Jainism is not just a subjective analysis of other's ex-pressions, rather it methodically occurs through the analysis of the objective mapping of the mental states of others. Reference: i. v. vi. Nandi, ed by Acarya Mahaprajna Jainkishva Bharati Institute, Ladnum 1997, 2.23-25 "nanam pancaviham pannattam, tam jaha-abhinibohiyananam, suyananam, ohinanam, manapajjavananam, kevalananam // Indra Chandra Shastri, Jain Epistemology, ed. by Sagarmal Jain, Parshwanath Vidyashram Sodha.Sansthan, Varanasi, 1990, P. 350. Jain Siddhanta Dipika of Acharya Tulsi as Illuminator of Jainatenets, trans. by Prof. Satkarimukerji, JV.B., Ladnun, 1995, 2.29. Visesavasyaka Bhasya, of Jinabhadragani with Vitti of Hemachandra Suri, Part-2, Divvya darshan Trust Mumbai, 1983, Vir. 52509. G. 813. Jain Siddhanta Dipika, 2.32. mahaniddesa of Majjhimnikaya of Suttapitaka of Majjhimnikaya, 1.323 Paracittajnanena.. Rita Carter, Mapping the mind, Phoenix, London, 2003, p. 1. Visesavasyaka Bhasya, G. 814. I.C. Shastri Jain Epistemology, P. 249. Ibid, p.451. Ibid. p.350. Mahabandha, p. 64. .C. Shastri Jain Epistemology, p.355. Ibid, p.352. Tattvartha Sutra, 1.24-25. I.C. Shastri Jain Epistemology, P. 350. viji. ix. xi. xii. xii. xiv. xv. xvi. Received: 21.12.09 JINAMANJAR jaina vidyA kA paThanIya SaTmAsika JINAMANJARI Editor - Dr. S.A. Bhuvanendra Kumar Periodicity - Bi-annual (April & October) Publisher -Brahmi Society, Canada U.S.A. Contact - Dr. S.A. Bhuvanedra Kumar 4665, Moccasin Trail, MISSISSAUGA, ONTARIO CANADA - 1422W5 Arhat Vacana, 23 (4), 2011

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ARHAT VACANA Kundakunda Janapitha, Indorer/ Vol. -23, Issue 4, October-December 2011, 51-65 Jain Dualism-2: Fields and Interactions Narayan Lal Kachhara* ABSTRACT This second part of the article on Jain Dualism deals with the interactions between the soul, mind consisting of karma body, tejas body and conscious mind, and the gross material body. Interactions between different components of the system are described and explanations offered based on Jain principles and scientific findings. Effects of neuro-electromagnetic fields and faith healing processes are also discussed. 1. Vargna (Energy Fields) Jain philosophy proclaims that the fundamental constituent of the physical order of existence is energy and paramanu is its ultimate smallest unit. The jain paramanu, the real quantum of energy, is far too small than photon, the quantum of energy, known to science. Vargna is a cluster of a large number, generally infinite, of paramanus. Vargnas are classified on the basis of number of paramanus (in a range) in the cluster. Though the clusters could be of infinite types depending on the number of paramanus, twenty-three main types of vargnas have been recognized. Each type has a range of number of paramanus. These vargnas broadly fall in two groups. 1. Mass less vargnas (4 touch) - first thirteen types of vargnas belong to this group. The paramanus in these vargnas are in unbound state. 2. Varganas having mass (8-touch)- the last ten types belong to this category. The paramanus in these vargnas are bonded, and bonding is supposed to produce the mass. Because of charge the paramanu and the vargna could be visualized as fields. These vargna fields are physical and each field has a frequency range. The nature and character of each vargna field would be different due to variation in the number of paramanus in the vargnas. All kinds of vargnas are present in the whole cosmos. The penetrating power and maximum velocity of vargna is highest in the case of a single paramanu vargna and they decrease with increase in number of paramanus in the vargna. A single paramanu moving freely can pass though all objects like planets and stars uninterrupted and it has a velocity large enough to cross the entire cosmos in almost no time. The velocity of mass less vargnas is also supposed to be much greater than the velocity of light. The sun light is 8-touch vargna having mass. The biggest vargna of mass category is supposed to produce all the visible matter and their constituent atoms and sub * 55, Ravindranagar, Udaipur (Rajasthan)

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atomic particles, in the cosmos. The three mass less vargna of our particular interest are 1. Tejas (Luminous) vargna. This vargna constitutes the prana body of organisms. 2. Mano (Mind) vargna. This vargna constitutes the conscious mind of organism. 3. Karman vargna. This vargna constitutes the karma body of organisms. The vargnas can be compared to Morphic fields of Rupert Sheldrake. Each type of vargna makes up a specific type of field having a particular application. For each field there is a wide range of frequency and for each frequency the charge of paramanu can vary over a wide range. The above three vargnas constitute the subtle body of living organisms. 2. Interactions between Bodies 2.1 Karma body The karma body is made of karman vargna. The process of formation of karma is the most important phenomenon in the life of an organism. Each and every organism in this universe, from the most under developed organism like virus (or even smaller organisms that may exist) to the highly developed organism like human beings, has a karma body. The karma body is a dynamic structure having a regular input of karma vargna and exit of karma, which have matured. The inflow of karman vargna is caused by resonance phenomena. The soul experiences vibrations due to activity involving attachment and aversion attributes. The attachment and aversion attributes are in a way related to the instinctual desires and needs like food, fear, sex, possessiveness, anger, ego, deceit and greed in all organisms and also to the thought activity in higher organisms. The vibrations depend on the type of activity, each activity is associated with a particular kind of vibration having a definite frequency and intensity, the intensity is related to the intensity of action. The vibration in the soul (non-physical) induces vibrations in the karma body, which experiences vibrations of the same type that is the karma body vibrates at a particular frequency. The vibrating karma body attracts karman vargnas of the same frequency from the cosmos due to the phenomenon of resonance. These incoming vargnas get bonded with the similar karma present in the karma body due to the force of activities of body, speech and mind and the passions that originated vibrations in the soul. Thus new karmas are formed in the karma body. These karmas are of various kinds depending on the nature of the source activity but here we limit to two broad categories of karma, the psychical karma and the physiological karma, which fundamentally differ in their characteristic. The psychical karmas impose limits on the powers of the soul so that an inherently infinitely powerful soul explicitly experiences only a tiny fraction of his power 52 Arhat Vacana, 23 (4), 2011

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in the mundane state. The actual power expressed depends on the development of consciousness of the soul; it is least expressed in virus like organisms and highly expressed in human beings. The psychical karma, though not essential for the existence of the material body, have a definite role in development of consciousness. These karmas are retained by the soul up to a certain stage of development (in human body) and then gradually dropped by intentional efforts in order to proceed towards liberation. The physiological karma on the other hand are essential for having a material body, they are fully dropped just before liberation so that the soul becomes free of body. The bond duration may be short (say, minutes, hours, days, and weeks), medium (say, months, years) and long up to thousands of years. It is assumed that the short and medium duration karmas are enjoyed in the present life and the long-term karmas are carried forward to the next life or further. The bonded karma lasts in a dormant state in the karma body for a certain period during which it does not exercise any operational influence on the soul except limiting its powers. After the expiry of the bonding period the karma becomes active and causes the karma body to vibrate. The vibration waves emitting out of karma body are known as adhyavasaya. We have adhyavasaya of different kinds depending on the nature of maturing karma but we shall, as before, restrict to two kinds, the psychical adhyavasaya and physiological adhyavasaya. It was mentioned earlier that the soul is divided in innumerable parts, called pradesas. Karmas bond uniformly on each pradesa so that each predesa has all the Karmas. Karma contains information record typical of the activity causing it. So the total and identical information about the past activities of the soul is available on each pradesa. For the convenience of explanation let us assume that the number of pradesa of the soul is equal to, or some multiple of, the number of cells in the body in the grown up state. All the pradesa emit adhyavasaya waves of the same kind at any instant. The karma body is seen to contain the features of a hologram; every part of it contains total and identical information. 2.2 Tejas Body Besides karma body the soul also has a tejas or luminous body, a part of which discharges the function of prana body. The prana body is composed of another field made up of Tejas vargna. The prana body is actuated by some physiological adhyavasaya, so that it draws tejas vargna from the cosmos, by the process of resonance, and transmits them to every cell of the material body. The supply of subtle energy through tejas vargna is regarded essential for functioning of the cells, in the absence of prana the material body is dead. The functioning of prana body is also connected to the breathing process, interruption in prana supply stops breathing. Breathing, like prana body, is also controlled by physiological adhyavasaya. Arhat Vacana, 23 (4), 2011

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2.3 Physiological Karma and Material Body A part of physiological adhyavasaya directly interacts with cells of the body and regulates the physiological activity. All cell activities, right from the stage of zygote, to growth of structure, formation of organs, parts and various physiological systems, the overall growth and structure, development and maintenance of the body, disorders and malfunctioning of organs and parts, etc are controlled and regulated by physiological karma. These karmas provide a blue print according to which the body is designed and formed. The particular karma responsible for this activity is called body-making karma. These karmas decide the type of body to be made, that is the species-specific body, and all the features of that body The interaction of physiological adhyavasaya with the brain enables the brain to control the autonomic functions without the involvement of conscious mind. How physiological karma acquires this capability of designing and constructing the body requires the knowledge of doctrine of karma. The physiological karma can be compared to morphogenetic field, the biologists are advocating. Like karma the morphogenetic fields are individual to every organism. These fields are, of course, derived by the organism from karma vargna field in the cosmos. Thus there is a general field existing in the cosmos from which the organisms derive their part and construct their own individual field for personal use. It may be noted that the soul has the central role in construction of individual field; the soul provides the life force without which no life activity is possible. It is now well established that all living systems emit a weak light current, which is different form sunlight, of some photons called bio photons. These bio photons are supposed to trigger the biochemical reactions and regulate the whole biochemistry in a living system. The bio photons are assumed to originate from a coherent electromagnetic field in broadband of frequencies from infrared to the ultraviolet. This field may act as both sender and receiver of the bio photon that are electro magnetic bio-information used in regulating life processes. Many significant correlations between features of the weak biological light and a number of fundamental biological processes, such as cell division, death, and major shifts in metabolism exist. The bio photon is supposed to be trapped and remitted by DNA. The bio photons can be regarded as general physiological karma and the morphogenetic fields as particular karma fields (sub fields) responsible for design and formation of individual parts, organs and systems. There are millions of reactions in a cell per second and the bio photons emitted by physiological karma, a coherent field, provide the right quantum of energies at the right place and right time. There are trillions of cells in the body. which apart from individual functioning, must coordinate and regulate their activities to enable the body to function as an integrated whole. One of the 54 Arhat Vacana, 23 (4), 2011

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consequences of coherence is the ability of communication at all levels within cells, between cells and between organisms capable of resonating to the same frequency. There exists an information super highway in our body which makes a real time inter and intra-cell communication possible and the cells, collection of cells in the form of tissues, parts, organs, sub-systems and systems are able to function individually and in coordination with each other in an organized meaningful manner. In addition to this the brain processes the information received from the conscious mind and the body. The brain works with frequencies, it is able to translate the avalanche of frequencies it receives via the senses (light frequencies, sound frequencies, and so on) into the concrete world of our perception. This is possible by holographic action, which functions like a translating device able to convert an apparently meaningless blur of frequencies into coherent image of our perception. Imagine the magnitude of intelligence required for this mammoth task. No super computer in the world can even compare with the brain (alone), the functioning of the whole body is far beyond our imagination. What is the source of this mind-boggling level of intelligence (except the soul)? Biological Systems are governed by the special interactions of a coherent electromagnetic field (bio photons) and biological matter. There is a permanent feedback coupling between field and matter in a way that the field directs the locations and activity of matter, while matter provides the boundary conditions of the field. Since the field is almost fully coherent, the interference patterns of the field contain the necessary information about the regulatory function. The interference patterns of bio photons originating from the resonance tuning between the coherent field and biological matter (preferentially DNA) govern the availability of energy in a concerted action of the whole. We recollect that a soul pradesa (or n identical pradesa) matches with the location of every cell, which means that adhyavasaya are emitted locally for each cell. The functions assigned to bio photons compare with the function the physiological adhyavasaya perform and therefore the two concepts are seen to describe the same aspect of reality. Both adhyavasayaa and biophotons are found in all organisms including plants and vegetation. The discovery of bio photons indirectly proves the existence of karma body. A cell consists of two parts, cytoplasm and nucleus, the cell functions only when both are present; the cytoplasm cannot function without the nucleus. This is because the nucleus is just not DNA structure, as is generally believed, it also contains a field counterpart representing karma. It is the karma field that regulates the functioning of DNA and the cell. DNA differentiates between species, and yet there is not a large difference between DNA of various organisms. Difference in DNA alone is not sufficient to explain the difference between species. For example, mice and humans (and most mammals) have roughly the same number Arhat Vacana, 23 (4), 2011 55

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of nucleotides in their genomes- about 3 billion base pairs. It means that the basic building block, the brick, is similar in mice and humans, yet a different type of building, the body, is constructed. Scientists explain the difference by gene logic but who decides this logic? Is it not the instructions contained in bio photons emitted by physiological karma field? The building plan is indeed contained in the physiological karma according to which the building is constructed using the DNA brick. Of course, the brick should also be of right quality for the type of building to be constructed. For instance, the DNA of Ecoli can only construct a rudimentary hut, a simple body, and for constructing a palace of human body an improved brick, developed genome, is necessary. The Russian biophysicist and molecular biologist Pjotr Garjajev and his colleagues exposed the vibration behavior of the DNA. They found that living chromosomes function just like solitonic/holographic computers using the endogenous DNA laser radiation. They worked on devices that can influence the cellular metabolism through suitable modulated radio and light frequencies and thus repair genetic defects. DNA is also an organic superconductor that can work at normal body temperature. All superconductors are able to store light and thus information. This is further explanation of how DNA can store information. We can see that the vibrations of adhyavasaya waves emitted by physiological karma contain the instructions that cause changes in DNA through gene logic. 2.4 Psychical Karma, Conscious Mind and Brain We now consider the function of psychical karma. As per Jain philosophy karma continues to operate on maturity and exercises its influence for some time. It means that adhyavasaya waves from a particular karma continue to emit for a certain length of time. There are two end uses of psychical adhyavasaya, (1) they interact with conscious mind and (2) they may interact directly with the brain. The conscious mind is composed of yet another field made of Mano vargna. The existence of conscious mind itself is determined by psychical karma, it exists, only in higher organisms having brain. As stated earlier the conscious mind stores information collected in this life but at any given time we are conscious of only a part of it. It is assumed that the remaining part of information may also be recalled with some effort. This is in contrast with the information recorded in Karma body, the unconscious mind that cannot be recollected by conscious effort. The conscious mind does not contain the information of previous lives like karman body. The psychical adhyavasaya waves interact with the conscious mind, and produce a new kind of waves called lesya. These lesya waves interact with different body systems. Their interaction with endocrine glands produces hormones, which are known to regulate the bio-chemical activity in cells. Interaction of lesya with brain initiates and regulates the information processing activity in two steps. One, the relevant information data are transferred from Arhat Vacana, 23 (4), 2011 56

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conscious mind to brain and two, this information is processed along with the information available in the brain from the body. The brain has an electric field. The information from the conscious mind is supposed to transfer to the brain by the process of resonance, when the two fields, conscious mind and brain, excite at the same frequency due to thought activity or stimulation of brain field by demands of the body. This is only a preliminary assessment of the processes going on in the brain and conscious mind and further investigation are necessary to uncover and open out the secretes of the subtle part of our existence. Any thought activity is a joint operation of both the conscious mind and the brain. Measurements on the brain represent only a part of the mental thought process. The hidden part of conscious mind may be much more than the roleplayed by the brain. So interpretations of mental processes based on brain measurements alone are not only incomplete they may also lead to erroneous inferences, e.g. the brain produces consciousness. The materialists must know this fact before making their claims. Is the information stored in mind or brain or both? We know that in the scientific methods of information storage, hardware as well as an electromagnetic means is required in some way. The hardware and the electromagnetic medium together make it possible to store information. The same can be assumed to be true in organisms. The brain is the hardware and its electric field and the conscious mind provide the electro magnetic media to complete the storage system. This system can not only store but also process information at the instance of the soul via adhyavasaya. None of the individual component of this system can either store or process information. The information storage in the karma body, unconscious mind, is made on the principle of hologram and it is of different kind. A hologram can store immense amount of memory, one cubic centimeter of holographic film can held as many as 10 billion bits of information. A hologram is capable of encoding and decoding frequencies; a function that is assigned to karma body and it is because of this that organisms perceive the world according to Karl Pribram. The holographic memory is carried forward by the soul during transmigration from one body to another but the conscious memory is lost on brain death. The conscious mind is connected to breathing. When the conscious mind is in agitated state the rate of breathing is high and when the conscious mind is calm the rate breathing is low. Every one experiences such conditions, for instance in a state of anger the mind is agitated and the breathing rate is high. The breathing rate is low and the mind is at rest while sleeping. The opposite is also true; by controlling the rate of breathing the state of conscious mind can be changed. The breathing exercises known as pranayama are potent methods to train the conscious mind. For the breathing process is linked to prana body, the prana body is coupled to conscious mind. This is why the conscious mind and prana Arhat Vacana, 23 (4), 2011 57

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body are described as part of tejas body, although they have independent functions. Depending on the state of conscious mind the prana body supplies the requisite amount of energy to enable the material body to function in the designed way. The conscious mind and prana body are intimately connected and mutually influence each other. The conscious mind can be controlled by operation of prana body through exercises of pranayama. On the other hand full benefits of pranayama are derived when the conscious mind is kept in control during such exercises. The conscious mind and prana body pair to form a working unit like husband and wife, who also maintain individual identity and independent role. The function of conscious mind is linked to the neuron activity in the brain. A developed conscious mind means higher neuron activity and a large mind field. The field of conscious mind must coincide with the nervous system. There are other fields, the karma field of the karma body, the prana field of prana body and the thermal field due to thermal emissions from the material body. All the three fields must extend the entire length of material body. The prana field is also known as etheric field. The field of conscious mind may be supposed to consist of two parts, the astral field and mental field. The karma field can be compared to the causal field. The composite field constitutes the aura of the organism. The size of the aura is mainly determined by the conscious mind, it is large in pious souls and still larger in spiritually advanced personalities. The colour composition of aura reflects the thoughts and emotions, which are described by lesya. The transmission of information through adhyavasaya and lesya is in two ways, information can flow from the karma body to material body or to conscious mind or vice versa, and from conscious mind to material body and vice versa. This flow of information makes the system an integrated whole. The karma on the expiry of maturity period is not immediately dislodged but it can wait up to a certain period for a suitable occasion to arise. For example in case of physiological karma, the activities of body, mind and speech present suitable occasions for the mature physiological karmas to become active. If we overeat or eat or drink something that is not fit for consumption, or enter into a state of anger, or emotionally interact with some one, the corresponding physiological karma which are waiting after maturity (or sometimes even the premature karma) rise and show their influence which we experience as reaction to our actions. On the expiry of the waiting period the matured karmas will either necessarily show their influence or be elimenated without giving fruits depending on our action. In the former case we experience some unexpected event to which we are unable to assign any reason. The later possibility holds when we exercise care and restraint in our actions and conduct and do not react to unfavourable states. 58 Arhat Vacana, 23 (4), 2011

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The system of unconscious mind and conscious mind also works in a united way. The adhyavasaya from waiting karma depends on our thought activity; they tend to be of the same type as our thoughts. The resulting lesya shall exhibit the corresponding effect in our body and brain. Thus we tend to become what we think. There is a reinforcing effect of our thinking on our psychology, which is shaped accordingly. As before, the waiting matured psychological karma can either show some unexpected effects or get dislodged without giving fruit depending on our way of thinking. A positive thinking saves us from undesired consequences and a negative thinking may produce unexpected reactions. To fully understand the psychology we have to be thorough with the doctrine of karma. What is the relation between unconscious mind and conscious mind? It appears that the holographic unconscious mind contains all the memories, the memories of the past lives as well as the memories of this life, in the form of karma. What exactly is karma, is it a detailed memory record or record of some abstraction of memory typical of the event, is not known with certainty. There may also be a difference in the way the physiological and psychical records are stored. The physiological records that regulate the body physiology are purely unconscious, we do not consciously know the activities going on in the cells and the processes going on in the body, The soul maintains and manages the body unconsciously leaving the conscious mind completely free to deal with the external world. The conscious mind has not to worry about the operation of the body except when it comes to interaction between the body and the external environment. The conscious mind tends to protect the body from external effects; the internal working is not its responsibility. The main responsibility of the conscious mind is to look after the psychic functions, including our conduct, behavior, thinking, imagining, planning, taking decisions, etc based on internal inputs from the karma body (psychical) and external stimuli received through senses. The brain is the place where the information is processed. The body through the brain executes the decisions taken by conscious mind. Both the brain and body must have the ability to carry out the functions directed by conscious mind; in case of disability in any one of them the conscious mind becomes helpless. The conscious mind does not allow access to psychical karma, its mentor, in the normal conditions. But if the conscious mind can be silenced, access to psychical karma is possible. But even in this case the physiological karma are perhaps not accessed and we cannot change the working of the body and thus adversely affect our own existence. Changes in the body do take place on reduction of psychical karma but the conscious mind has no role in it. Besides interacting with the external world the conscious mind can also be directed inwards to explore the secrets of our subtle existence. Usually this Arhat Vacana, 23 (4), 2011 59

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requires withdrawing attention from the outer world, may be temporarily, and concentrating on the inner world of the self. If this can be done the dividends are very rich and one discovers that the source of stable peace and happiness is within, the external world provides only temporary pleasure. The more and longer you concentrate on the inner self the more is the peace and happiness you derive so much so that at some stage you may like to completely withdraw from the external world, which now becomes meaningless for you. The soul also interacts with the conscious mind directly in a limited way. The soul has the power to act independent of karma (parinamik bhava) and exercise its freedom of decision-making. One part of the faculty of discrimination and decision-making possessed by the conscious mind may be directly linked to the soul. But generally the instinctually biased desires prevail and we neglect the voice of the soul and the conscious mind decides in favor of attractions that satisfy our attachment and aversion tendencies. However, a person of strong will can follow his inner voice and go contrary to luring attractions of conscious mind and pursue the spiritual call. Can karma be eliminated before maturity? The answer is yes, but it is not simple. The karmas are fixed deposit of the soul and can be terminated only with his signature. For this one has to have access to the soul. The conscious mind and the material body are nominees of the soul and can receive the benefit only after maturity, they cannot terminate the deposit. To have an access to the soul one has to rise above the conscious mind and material body and this requires meditation on the soul through ascetic way of life. This is the field of spiritual development and has been dealt with in detail in Jain philosophy. 2.5 Conscious Mind and Material Body The interaction between conscious mind and body is also very important. The material body ultimately consists of pudgal paramanu, whose independent existence has been recognized by Jain philosophy. The paramanus possess their properties and powers and can act independent of the soul. So the body and its systems can have some capability of independent working, which is mainly controlled by the brain. The brain is directly linked to conscious mind. It is for this reason that our thoughts have a great bearing on the state of the body. Right and positive thoughts are conducive to good health and wrong and negative thoughts adversely affect our health. There is enough experimental evidence to suggest that religious and spiritual life style lead to better health. Both psychology and medical science have explored this area in detail. The process taking place in body is subjected to the properties of the material they are made of. 2.6 Cosmic Consciousness Carl Jung proposed the existence of collective unconscious (Freud did not accept this idea). Jung divided the unconscious into two very unequal levels: Arhat Vacana, 23 (4), 2011 60

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the more superficial personal, and the deeper collective, unconscious. The collective unconscious is universal and predates the individual. It is the repository of all the religious, spiritual, and mythological symbols and experiences. From our point of view both the unconscious are included in the psychical Karma, which also predate the present form. Some thinkers have interpreted the collective unconscious as a kind of "Universal Mind" or metaphysical reality, which is not correct. Rupert Sheldrake applied the idea of morphic fields to explain the existence of group mind or group field in the coordination of collective animal behaviour. Some kind of "collective behaviour" has also been observed in humans by social psychologists, behaviour of crowds, football hooligans, rioting mobs, and lyndring mobs are some examples. Jain philosophy (Bhagwati canon) describes 10 instincts in organisms. Eight of these were mentioned earlier; these instincts are impulsive and are the consequence of karma. All instincts represent tendency of the soul to interact with the outside world under the influence of karma, this appears to be a natural property of the soul, but it is not so. The other two instincts, mass mentality (loka samjna) and cosmic consciousness (ogha samjna) are beyond karma and originate deeper in the consciousness. The mass mentality has been described as a personal consciousness signifying the individual characteristic and traditional wisdom, which is inherited from parents and earlier generations, and is expressed when performing in a group like a crowd. The mass mentality is seen in ants as moving in a line, in bees as obeying the queen, in birds as flying in formation, etc. The cosmic consciousness on the other hand is group consciousness that connects the individual to a group or cosmos and determines his behaviour. For example a creeper climbs a support or some animals and birds run for a safe shelter on sensing an earthquake. This type of knowledge is neither sensual nor mental; it is an independent expression of the soul that is natural and not conscious based. In both these cases some kind of connectivity between souls or between soul and cosmos is involved and for this to happen the vargna fields (morphic fields) may have a role. Vargna fields provide a medium for instantaneous connection between unconscious minds through which the soul communicates and responds in an extra-ordinary way that is beyond the capacity of conscious mind. The same instinct should also be the cause of telepathy observed in organisms in various ways. For instance, some dogs have been found to have prior knowledge of home coming of their masters, and some people can guess what their contacts at far away distances are thinking, etc. Such instances of knowledge are, however, instinctual and are different from direct perceptions by the soul, a capability which is attained by ascetics on spiritual advancement. Arhat Vacana, 23 (4), 2011 61

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The cosmic consciousness exists in all organisms but it is more prominently expressed in lower organisms or in higher organisms having less developed conscious mind. In humans the activity of conscious mind acts as a noise against which the weak signals coming from other sources or souls are not captured. If the conscious mind is calm there is no reason for not receiving those weak signals and sensing the events, which lower organisms do. 3. Neuro-Electromagnetic Fields Michael A. Persinger, a neuropsychologist, and Todd Murphy explored the application of neuro-electromagnetic fields to brain. They rigged up a motorcycle helmet with electromagnets and directed electromagnetic energy to specified parts of the subject's brain. The subjects often have spiritual and religious reactions, especially mystical feelings of being in the presence of God, triggered by the energy fields. Persinger found that, by varying the frequency and intensity of the electromagnetic pulses, a unitive state with the universe could be elicited as well as a sensed presence of God. The sense, which a person makes out of the experience, depends on how it is interpreted; and that interpretation is based on one's earlier experiences. Both Persinger and Todd Murphy explained such experiences with the help of operation of the brain and the background of the subject. Let us analyze the above experiences in the light of our model. We know that memories of this life are stored in conscious mind and the memories of the past life exist in the unconscious mind. Excitation of brain by electromagnetic means at a certain frequency induces similar excitation in the conscious mind by resonance. The memory stored at that frequency (and intensity) is activated and the subject becomes conscious of the same. If the excitation frequency matches with some memory fields of unconscious mind, the memory of previous births in the unconscious mind relating to that field may also be activated and be transferred to conscious mind through adhyavasaya. The subject then becomes conscious of that part of his past. This experience lasts for the period of excitation only, the subject returns to his earlier state on removal of the excitation field. Such an experience is not likely to be an organized one and the subject may not be conscious of one particular event but a combination of many events, making the experience a concocted story. The experiments show that the connection between conscious mind and brain is location specific; by exciting different parts of the brain different memory in the conscious mind is activated. 4 Faith Healing Another important area, which requires explanation, is faith healing. Some representative examples of faith healing are. 1. Randolph Byrd studied 393 patients admitted to the coronary-care unit of San Francisco General Hospital. Some were prayed for by home-prayer groups, Arhat Vacana, 23 (4), 2011

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others were not. All the man and women got medical care. In this randomized, double blind study, neither the doctors and neither nurses nor the patients knew who would be the object of prayer. The result, were dramatic and surprised many scientists. Men and women whose medical was supplemented with prayer needed fewer drugs and spent less time on ventilators. They also fared better overall than their counterparts who received medical care but nothing more. 2. In a survey of 131 controlled experiments on spiritual healing, it was found that prayed for rye grass grew faster, prayed for yeast resisted the toxic effects of cyanide, prayed - for - test tube bacterial grew faster. 3. At the Mind Science Foundation' in San Antonio, Texas, researchers took blood samples from 32 volunteers, isolated their red blood cells (RBCS) and placed the samples in a room on the other side of the building. Then the researchers placed the RBCs in a solution designed to swell and burst them, a process that can be measured extremely accurately. Next the researchers asked the volunteers to pray for the preservation of some of the RBCs. The praying significantly slowed the swelling and bursting of the RBCs. 4. In another study at the Mind Science Foundation, volunteers in a room on one side of the building were asked to visualize volunteers in a room on the other side of the building becoming calmer or more agitated. Mean while, the "receivers" were hooked up to bio feed back- type equipment to gauge their reactions. The result showed that the "influences" exerted a statistically significant effect on the receiver's moods. All above and other similar cases, including the effects of starring at objects tried by Rupert Sheldrake, can be explained on the basis of cosmic consciousness. The sender soul transmits thought waves through vargna fields, which are directed towards a particular soul or a group of souls at a given location far or near. The target soul receives them if tuned to the frequency of transmitted waves. The receiving soul shall experience the effect of the message contained in the waves if his mental state is in favourable condition. If the mental state of the receiver is not in a favourable condition he/she may not experience the effect even if the waves are received. A sick person is generally mindful of his sickness and his mental state is in a favourable condition. A healthy person may be pre occupied with some other thoughts and his mental state may or may not be in favourable state. So the chances of a sick person getting benefited by prayers are more than that of a healthy person. Prayers may not affect mentally strong persons. Spiritually advanced persons who are awake may receive the message and be aware of it but may not experience any effect as their mental states are free of worldly consideration which is normally the subject matter of prayer messages. In any case, the effects of prayers and other similar intentional efforts can be explained only by taking soul into consideration. Without this the matter is like enjoying a play and forgetting the actor. It is the soul that has cosmic Arhat Vacana, 23 (4), 2011

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consciousness and receives the message of other souls; the field is the physical medium of transmission of message. 6. Conclusions The doctrine of karma based on the direct experience of omniscient explains the secrets of our existence. It presents the truths that are experienced by every living organism. The doctrine states that the organisms exist at two levels, a gross level in the form of material body and a subtle level in the form of fields. The functioning of the material body cannot be fully explained without consideration of the subtle fields. Every cell of the body has a subtle counterpart, which is the medium of manifestation of the soul. The cell and its constituent part like DNA are indeed very complex structures, but their operation is not independent, it depends heavily on the flow of information from the subtle counterpart. The advancements in life sciences have provided minute details of the material body and have also revealed its limitations. It is now clear that the functioning of a complex system like a cell is possible only with the help of some source of intelligence, the soul. Not only the physiological structure and operation of the body but also the conduct and behavior of the living organism is guided by the subtle fields. The diversity in organisms can be easily ascribed to subtle fields of karma. Variation in karma makes every individual, rather every organism, a unique specimen. The advancements in science have enabled us to appreciate how the doctrine of karma operates scientifically. The scientific evidence is now mounting to validate the various tenets of the doctrine. Further understanding of our existence will depend on study of the subtle part. Science has a long way to go to acquire this capability. It would be discovered in due course that the subtle counterpart is much more powerful than the gross part of our existence. By controlling the subtle part abilities like clairvoyance and telepathy, among many others, could be achieved. But this is not the ultimate aim of life. As we go deep in the subtle world we would realize that although it is the place of many physical powers, it really limits the powers of the soul, which is infinite. To invoke the powers of the soul is the path of spirituality, which cannot be traversed by physical means. Spiritual powers are far more superior to physical powers and are likely to attract the attention of the scientists of future, so much so that science may merge with spirituality. Spirituality can reveal the absolute truths whereas science can only provide the relative truths. A truth seeker is likely to give up science and pursue spirituality, give up the lure of physical powers and take resort in the powers of the spirit. The full powers of the spirit can be realized not with the physical bodies, including the subtle, but without them. On getting rid of all the bodies the soul experiences unlimited bliss, the ultimate and purest state where all the desires have come to an end. The science then looses its existence, the absolute truth prevails. Arhat Vacana, 23 (4), 2011

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7. References 1. "Vargna Vigyan", Narayan Lal Kachhara, Arhat Vacana, Oct-Dec, 2008 Morphic field- Wikipedia, the free encyclopedia "Jaina Doctrine of Karma". N.L.Kachhara, 2005 Morphogenetic fields, Wikipedia, the free encyclopedia "Some Features of Biophotons and their Interpretation in terms of Coherent States", Fritz-Albert Popp, International Institute of Biophysics "Biophysical Aspects of the Psychic Situations", Fritz-Albert Popp, International Institute of Biophysics "DNA, Design and the Origin of Life", Charles B. Taxton "Spiritual Science: DNA is influenced by words and frequencies", Grazyra Fosar and Franz Bludorf "Spirituality and Science: The Holographic Universe", Michael Talbot 10. Collective Unconscious- Wikipedia, the free encyclopedia Jung's Conception of Collective Unconscious http://www.sheldrake.org Part I- Mind, Memory, and Archtype Morphic Resonance and the Collective Unconscious Part II- Society, Spirit & Ritual: Morphic Resonance and the Collective Unconscious Part III- Extended Mind, Power, & Prayer: Morphic Resonance and the Collective Unconscious 13. "Jain Tattwa Vidya", Acharya Tulasi, Adarsh Sahitya Sangh, 2000 14. Neuro-Electromagnetic Fields by John A Speyrer 15. Faith Healing through Prayers, Here Now 4U News Letter on web Received: 31.12.10 sampAdaka prAkRta tIrtha prAkRta adhyayana kI traimAsika zodha patrikA : pro. premasumana jaina : rASTrIya prAkRta adhyayana evaM saMzodhana saMsthAna bAhubalI prAkRta vidyApITha s teadsitef, squead-573135 prakAzaka Arhat Vacana, 23 (4), 2011

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kundakunda jJAnapITha, indaura kA prakalpa kundakunda jJAnapITha pustakAlaya , AcArya kundakunda dvisahasrAbdi mahotsava varSa ke sandarbha meM 1987 meM sthApita kundakunda jJAnapITha ne eka mahatvapUrNa prakalpa ke rUpa meM bhAratIya vidyAoM, vizeSataH jaina vidyAoM ke adhyetAoM | kI suvidhA hetu deza ke madhya meM avasthita indaura nagara meM eka sarvAMgapUrNa sandarbha granthAlaya kI sthApanA kA nizcaya kiyA / hamArI yojanA hai ki Adhunika rIti se dAzamika paddhati dvArA vargIkRta kiye gaye isa pustakAlaya meM jaina vidyA ke kisI bhI kSetra meM kArya karane vAle adhyetAoM ko sabhI sambaddha grantha / zodha patra eka hI sthala para upalabdha ho jaayeN| isase jaina vidyAoM ke zodha meM ruci rakhane vAloM ko prathama caraNa meM hI hatotsAhita hone evaM punarAvRtti ko rokA jA sakegA / kevala itanA hI nahIM, hamArI yojanA durlabha pAMDulipiyoM kI khoja, mUla athavA usakI chAyA pratiyoM / mAikro philmoM ke saMkalana kI bhI hai| ina vicAroM ko mUrtarUpa dene hetu digambara jaina udAsIna Azrama, 584, mahAtmA gAMdhI mArga, indaura para kundakunda jJAnapITha pustakAlaya kI sthApanA kI gaI hai| gata varSa DaoN. ajitakumArasiMha kAsalIvAla ke prayAsoM se pustakAlaya bhavana kA vistAra evaM hajAroM durlabha pustakoM kA saMkalana jor3A gayA hai| 15.09.2011 taka pustakAlaya meM 30973 mahatvapUrNa granthoM evaM 731 pAMDulipiyoM kA saMkalana ho cukA hai| isake atirikta hamArI sahayogI saMsthA amara graMthAlaya meM 1010 pAMDulipiyA~ surakSita haiN| aba upalabdha pustakoM kI samasta jAnakArI kampyUTara para bhI upalabdha hai| phalata: kisI bhI pustaka ko kSaNa mAtra meM hI prApta kiyA jA sakatA hai| hamAre pustakAlaya meM lagabhaga 300 patra - patrikAe~ bhI niyamita rUpa se AtI haiM, jo anyatra durlabha haiN| Apase anurodha hai ki saMsthAoM se lekhakoM se - 66 1. apanI saMsthA ke prakAzanoM kI 1 2. 1 prati pustakAlaya ko preSita kareM / apanI kRtiyoM kI sUcI preSita kareM, jisase unako pustakAlaya meM upalabdha kiyA jA ske| 3. jaina vidyA ke kSetra meM hone vAlI navInatama zodhoM kI sUcanAe~ preSita kreN| digambara jaina udAsIna Azrama parisara meM hI amara granthAlaya ke antargata pustaka vikraya kendra kI sthApanA kI gaI hai| pustakAlaya meM prApta hone vAlI kRtiyoM kA prakAzakoM ke anurodha para bikrI kendra para bikrI kI jAne vAlI pustakoM kI namUnA prati ke rUpa meM bhI upayoga kiyA jA sakegA / AvazyakatAnusAra namUnA prati ke AdhAra para adhika pratiyoM ke ArDara bhI diye jaayeNge| jaina pAMDulipiyoM kI rASTrIya paMjI nirmANa pariyojanA tathA rASTrIya pAMDulipi mizana ke tahata ma.pra. ke jaina zAstra bhaMDAroM meM saMgRhIta pAMDulipiyoM kI jAnakArI bhI yahA~ upalabdha haiN| DaoN. ajitakumArasiMha kAsalIvAla adhyakSa 30.06.2011 DaoN. anupama jaina mAnada saciva Arhat Vacana, 23 (4), 2011

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Vol. -23, Issue 4, October - December, 2011, 67-74 ARHAT VACANA Kundakunda Janapitha, Indorer Dynamisation of Water (Fundamental of potency making) Jeoraj Jain* ABSTRACT In Homeopathy, water based remedies were prepared in laboratories by sequential dilution of the remedy with pure water. The effectiveness of the remedy increases with the increase in potency number. As per Avogadro's number, a remedy of 12th potency may not even contain any molecule of the remedy! The Ostwald's theory of ultradilutions is also inadequate of explain the increase in effectiveness of remedies at higher potencies or dynamisation level. Then how does this Homeopathy work? By considering water as a living-being with capability to store energy and carry memory-imprints (as proved earlier), the author has put forward a theory of characterization of water cells in Homeopathy. During sequential dilutions, the IMV (the Initial Mode of Vibrations) of each cell gets reinforced further. As such the dynamisation goes on increasing the effectiveness of the remedy. Introduction The investigations done so far (Ref. 1 & 2) and the deductions made in these two articles, -reveal that 1) Water does Exist as Living beings in form of nano net like cells. It can be made non-living mass by conducting certain operations like boiling on it. Living water can carry and transfer its acquired properties and memory to other similar well defined clusters of water cells; even though they do not have the traditional DNA, RNA or TNA chemicals in it. The properties are transcripted on the special energy field surrounding the nano net-like cell structure of water. Modern Imaging Techniques may reveal various aspects of this interesting phenomenon. "Aura" photography is the simplest of various methods, which has been utilized to unearth some basic traits of it. Further Study of Dynamisation Process A) Nomenclature 01) Suffixes of Energy E without brackets denote Type of Energy. 02) Sufixes of Energy E with brackets denote Type of Water or its content. * 40, Kamani Centre, 2nd Floor, Bistupur, Jamshedpur - 831 001

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Type of Energy (without brackets) t = total, g = good, b = bad, p = pranik, d = disciplined E = Aural Energy Quantity, e.g. E= Pranik Energy The function of E, is to increase the density of energy Ed, as well as the Eg, EA = Total Type of Water (in brackets) t = tap, b=boiled, d=-distilled,, h-dynamised, dw=dead component of water, li = live content of water, o/r = oxy radicals of water, X = homeopathic remedy of X potency, Mi= Mineral component of water, XX=High potency of 10M e.g. E=Energy of X remedy Egow would mean good energy of dead boiled water (it may contain energy of pure dead water and energy of Mi, if any) E = Total quantum of energy value (just like 'mass') EA = Area enveloping the energy field (equivalent to surface area of volume of energy field) B) Study of Effects of Dynamisation:01) In the previous articles, we have studied the effect of various operations on water by way of Aura photography. The result of thi.- study can further be interpolated and applied for scientific study of "potency-making". in I lomeopathy. (Ref. 1, 2, 3) 02). We have seen that Energy Area EA (may decrease by application of Pranik discipline E. E, increases by dynamisation, i.e. by energizing its live-content. Also aura of Boiled Water = static aura of dead water = Eb or Edw. It contains Em also. When the boiled water starts becoming live, Et = E + E, where is differential energy added by water living beings in dead water. Distilled live water may have energy Ea = E + E -E - --(1) where, Eb) = E) - Emi) = energy of dead water. But its area goes on decreasing by dynamisation. The energy of dynamised water can be expressed as Eg = Ep + Eb) +E1-E/ E,+E - Eor+E6-EM) ------ ----------- (2) Ex) =Eb) +E) - Eo/r) +Ep) =E) E = disciplined energy, after absorption of E by E Distilled water aura E gets surrounded by HF (high frequency) energy pulses, when it becomes live. EA depends on its scattering or better called discipline/ /randomness. See Fig. 1 It is observed that by dynamisation, discipline increases, but 'A' decreases due to reduction in scattering. The HF pulses actually get smoothened by dynamisation. See Fig. 2. 03) In Mehta's Mode:E = Total energy (sum of co-existing good and bad energies, represented by EA). If E, is a part of EA (Total Area of scattered aura energy) 68 Arhat Vacana, 23 (4), 2011

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When "dynamisation" is done, then the density of energy lines' increases in shah's mode, (Ref 1), thereby reducing the "energy-area". It also increases the symmetry of the field (sample X and XX). 03) E remain same for both X and XX homeo-remedies. In tap water E = 0 (in Mehta's mode). E is same in T, X and XX 04) During boiling:- (Ref 1, 2, 3) a) E is reduced to zero. There is good energy only b) El of water-being is also "zero", because it becomes non-living water. c) E is due to E . Some radicals may exist as free radicals and others move as dedicated radicals through nano tubular structure of water-yoni body. They are bound with the structure of water yoni body. d) It increases the entropy and thus max. randomness is achieved in water aura area. e) Here, the energy is represented by Emi and Edw) f) In boiled distilled water, EMi is also zero. Hence, its residual energy would be the Basic Edw) energy only (or E). Fig 9. E). Effect of Pranika Energy (Fig. 10a, b). E, (cosmic energy adsorbed by Live-water) Due to action of Centripetal force of E on the existing energy field : 1) The existing field gets disciplined as E, and 2) The E component of the existing energy field adsorbs E Adsorption of Pranik energy by the unsaturated / unsatisfied surface forces on the envelope reduces peaks and scattering of energy field area. Compression by Ep makes the area A more coherent and smaller due to dynamisation. As expressed in equation (1) E-1) =E,+E +E)-EM - EM --------- SHAH As per Jaina Vargana principle (Ref.6), the energy area would decrease and its density increase, when the pranik energy increases by adsorption. E = Total energy (= mass, quantity) E - EA = Density of energy. (E, is a measure of energy density). By application of E, A is reduced, E, would increase, and density of energy E, would increase. F). Events in Dynamisation:01) In Dynamisation, the energy field area may not expand. Only the energy concentration / density is increased (Ref 2) The symmetry of field also increases, as revealed in the samples X and XX. Here, whether Area A is also reduced or not, is to be rechecked & verified. A reduction in area would correspond to the principle of conversion of a vargana into higher varganas as per Ref. 5 & 6. 02) Process Analysis and its Flow diagram, Fig 11 to 15. (Enhancing the potency from 6X to 7X, Ref) Arhat Vacana, 23 (4), 2011

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When a characterized structure is mixed. with pure live-water cells, the core-molecule of characterized cell gets surrounded by raw water-cells as a hydration envelope. The surrounding water cells attain the quality of core molecule by Induction process. Their surface energy tentacles (as windows) open up. That means: a) Induction process transfers the properties of previous core-molecule of remedy to the cluster of the new raw water-cells. b) Induction opens up surface tentacles of water clusters. These tentacles help in absorbing "Pranik Energy" in subsequent mechanical shakes 03) When a drop of 6x remedy is mixed in. fresh distilled water for making 7X potency, the fresh water makes a hydration-envelope around the water-cell body of 6X. The envelope gets the same disciplined structure of energy field, as that of 6X due to induction. But its outer periphery opens up its energy tentacles like surface fibers, during mechanical stirrings of potency making to receive further E, (cosmic energy) It is to be noted that the original 6X mol was saturated with Ep, it did not have any 'open' window to receive further 'E,' for next higher potency. The new envelope surface has unsatisfied attractive forces, better called residual valence forces. These forces are largely responsible for adsorption of cosmic energy. The discipline level of hydration envelope is enhanced to that of 6X mol, probably in the 1st stirring itself. 4) Envelope is assembled in 3D mode with individual mols of water having 6X discipline, but having window-openings in the energy-field. Fresh cosmic-energy is adsorbed through these windows and the envelope gets further disciplined in subsequent stirrings. As 'Ep is adsorbed, the open windows start closing down. The opening or adsorption capacity gets reduced. 05) As soon as the envelope gets saturated, the windows (openings) are shut completely. Then the envelope cannot hold its members together any more. All mols fall apart, as fully disciplined entities with 7X potency. 6) It is saturated with 7X energy and doesn't have any open-window to absorb further cosmic energy. (Pure solvent water is normally disciplined in the first stirring itself by induction method in potency making) G) Conclusion Above understanding of the process of characterization will provide a strong Foundation for 'homeopathy' studies and practice proven observation. Some Doctors and Practitioners forwarded a number of queries and sought explanations. The above theory could provide solution to all their queries in a very satisfactory manner. Arhat Vacana, 23 (4), 2011 71

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References: Jeoraj Jain - Living water-cells and working principle of Homoeopathy, Arhat Vacana, 19(1-2) 2007, p95-102. Jeoraj Jain, "Second Series of Experiments on Water-Aura" Unpublished manuscript. Jeoraj Jain, "Non-living Water and its comparison with living-water", Arhat Vacana, 20(3), Jul-Sep. 2008, p91-98, Kundkund Jnanapitha, Indore. Acarya Sri Kanaknandji, Anant sakti Sampanna Parmanu se Lekar Parmatma, Dharma Darsan Seva Sansthan, Udaipur-1 1. 2. 3. 4. 5. 6. 72 Dr. N. L. Kachara, Jaina Karma Sidhanta, Adhyama aur Vigyan, Dharm Darsan Seva Sansthan, 55, Ravindra Nagar, Udaipur 313001 Narayan Lal Kachara, Vargana Vigydo, Arhat Vacan, Oct-Dec. 2008, p 03-24 Kundkund Jnanapitha, Indore. dw Energy field (Live Distilled water) Fig. 1 Color B Color A FIGURES Area of Energy field(EA) Distilled water auro E gets surrounded by HF energy pulses, when it becomes live. EA depends on its scattering or better called discipline randomness. CONTINEN Fig. 3 EA1 EA2 Energy Area E increases from A1 to A2 Fig 4 dynamisation. outer rings! Densely packed Fig. 2 Fig 5a 81 7.9.20 5.4 Rarely packed Arhat Vacana, 23 (4), 2011

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FAAT Et Ep Randomness in Aura Energy, Due to boiling - -- - - - - - - Parmanu packed units -space of Energy increases - Edue to Ep.--- Fig 5b LH RH Symmetry comparison of LH with Right hand side Aura. Fig. 6 E, Mehta E' 11 Fig. 7 Bad Energy Good enersy SHAH VEHTA Fig. 8 Energy OPERATIONS Level Ions of Remedy Do-Distilled Water D1 - Distilled Live-water No.E(MY e BDO DI XXX Eco/r) Free Oxy-redicals No free Oxy-radicals In Live-water Dynamisation (Adsorption of Ep) Boiling Fig. 9 Arhat Vacana, 23 (4), 2011

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Ep Ep N E (d) i) Pra, ik E) Ep 1 Adsorption of Ep (from all directions) Fig. 10a ii) Good energy-------- no change iii) Bad energy------ - no change iv) Total energy = Ed= Eg + Ep - Eb Fig. 10b Fig. 1 A 6x Body cell(Yoni) A 6x yori (when mixed in i0 i water) Open windows in energy-field Energy field of water yoni Fig.12 Mixing of 6x-drop in distilled water builds a structure like Hydrogen-envelope/cluster Ep LV Ep > (a) Fig.13:Adsorption of Pranik Energy by water body cells Fig14:Envelope Saturated with 7x energy Fig.5: 7x body has closed tentacles (A final 7x mol) Received: 15.09.09 After Revision 31.12.10 74 Arhat Vacana, 23 (4), 2011

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arhat vacana kundakundajJAnapITha, indaura TippaNI-1 zrutAvatAra kA yathArtha - bhAgacandra jaina 'bhAskara' * digambara jaina paramparA ke anusAra zrutapaMcamI ke dina AcArya puSpadanta-bhUtabali ne apanA SaTkhaNDAgama (chakkhaNDAgama) samApta kiyA thaa| isa abhUtapUrva graMtha ko likhakara samAja ko samarpita kiyA thaa| indranandi ne ise 'zrutAvatAra' kI saMjJA se abhihita kiyA hai| prazna uThatA hai ki zrutAvatAra kI pRSThabhUmi kyA hai ? indranandi ko ise zrutAvatAra kyoM kahanA par3A? aise praznoM ke uttaroM meM digambara paramparA kI vivazatA, pratibaddhatA, prAtibha dRSTi, gaMbhIra vidvattA aura sakArAtmaka soca jaise tattva pratibimbita hote haiN| AcArya guNadhara, dharasena, puSpadanta, bhUtabali pUrvajJAna aura aMgajJAna ke ekadezadhara the, zruta vicchinnatA kagAra para thI, maukhika paramparA astaMgata hotI jA rahI thii| vI.ni.saM. 345 taka zruta lagabhaga vicchinna ho gayA thaa| zve. paramparA meM yaha sthiti vI.ni.saM. 584 se 1000 varSa taka calatI rhii| usameM devardhigaNi kSamAzramaNa aMtima eka pUrvadhArI the| yaha 416 varSoM kA antara sArI kathA apane Apa meM sameTe hue hai| vaidika aura bauddha paramparAoM meM bhI yaha maukhika paramparA vidyamAna rahI hai I.san ke AsapAsa tk| digambara paramparA bhI isI samaya ke sAtha calatI dikha rahI hai| paraMtu zve. paramparA yaha samaya lagabhaga 60 varSa Age khIMca rahI hai| isa samaya taka sAmpradAyika matabheda ugra ho cuke the| lekhana prArambha ho cukA thaa| AgamoM meM sAmpradAyikatA bhare bIjoM kA vapana ho cukA thaa| AcAra-vicAra meM bhayaMkara zaithilya A cukA thaa| zrutavicchinnatA ne apanA khela khelanA prAraMbha kara diyA thaa| aisI sthiti meM digambara paramparA ke samakSa eka hI vikalpa zeSa thA-zve. paramparA dvArA mAnya zruta ko vilupta mAnakara use asvIkAra kara denaa| isa samaya taka upalabdha zvetAmbara AgamoM meM spaSTa rUpa se eka ora to acelakatA ke prati sammAna aura zraddhA vyakta kI gaI aura dUsarI ora kAlAntara meM zve. TIkAkAroM aura cUrNikAroM ne isa zabda kI vyAkhyA karate hue alpacelakatA kI ora use mor3A, sAntarutara jaise naye zabdoM ko gar3hA, AhAra-pAna kI ora tRSNA bar3hI, tyAga-tapasyA kA rUpa-svarUpa badalA, bhASAtmaka vikAsa ne apanI svAbhAvikatA pUrvaka naye sopAnoM para kadama bar3hAye, AgamoM kA mUla rUpa vikRta hone lagA, samaya-samaya para AgamoM kA kalevara ghaTane-bar3hane lgaa| vartamAna upalabdha AgamoM meM aisI vikRtiyAM A cukI thI jinheM yathArtha jainatva ke sAtha kisI bhI sthiti meM saMbaddha nahIM kiyA jA sktaa| aisI vikRtiyAM vastra, AhAra, vihAra Adi se adhika jur3I huI haiN| mAMsa bhakSaNa kI ora jhukAva jaise tattva asahanIya ho cuke the| AcArya akalaMka ne AgamoM se jo uddharaNa uddhRta kiye, Aja ve unameM upalabdha nahIM haiN| aisI sthiti meM mUla AgamoM ke rUpa-svarUpa para praznacinha khar3A karanA na to avAMchanIya thA aura na avyAvahArika hii| dRSTivAda para kasAyapAhur3a aura SaTkhaNDAgama AdhArita rahe haiN| usake vistRta ullekha samavAyAMga, nandisUtra, mahAnisItha, anuyogadvAra aura Avazyaka niyukti meM mile haiN| pUrvo kI jAnakArI jJAtRdharmakathA, antakRddazA aura praznavyAkaraNa meM vizeSa milatI hai| nandisUtra meM to dRSTivAda kA paricaya vistAra ke sAtha diyA gayA hai| digambara paramparA ke tattvArthavArtika, sarvArthasiddhi, dhavalA, jayadhavalA Adi graMthoM meM bhI dRSTivAda kI vistRta sUcanA milatI hai| aisI sthiti meM usakA lopa kaise mAnA jA sakatA hai ? yaha nizcita hI eka pratikriyAtmaka kadama rahA hogaa| di. paramparA meM pA~ca AcArya, gyAraha aMgadhAriyoM kA samaya 220 varSa tathA cAra AcArAMgadhAriyoM kA samaya 118 varSa mAnA jAtA hai| isa taraha kula 683 varSa kA samaya gautama gaNadhara se lohAcArya paryanta mAnA arhat vacana,23(4), 2011 75

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gayA hai| isameM usake bAda sabhI AcArya pUrvajJAna aura aMgajJAna ke ekadezadhara hI hue| AcArya guNadhara, dharasena, puSpadanta aura bhUtabalI aise hI AcArya the / zve. paramparA meM yaha pUrvajJAna 1000 varSa taka banA rahA jabaki digambara paramparA meM yaha pUrvajJAna vI.ni.saM. 345 meM hI vicchinna ho gayA thaa| 655 varSa kA yaha antara nizcita hI vicAraNIya hai yaha indranandi zrutAvatAra kI paramparA hai| nandisaMgha prAkRta paTTAvalI isa paramparA ko 118 varSa pIche Dhakela detI hai| jo bhI ho, pUrvajJAna ke bAda AcArAMgAdi ke viccheda kA bhI ullekha digambara paramparA meM milatA hai para aMgabAhya AgamoM ke uccheda ke viSaya meM koI ullekha dekhane meM nahIM aayaa| isakA kAraNa zAyada yaha rahA ho ki aMga bAhya graMthoM kA parigaNana dvAdazAMgoM se bAhara hai| lagatA hai, eka lambe samaya taka zruta paramparA donoM sampradAyoM meM samAna rUpa se pracalita rahI hai| vaicArika aura saiddhAMtika matabheda jaise-jaise ugratara hote gaye, dUriyAM bar3hatI giiN| upalabdha AgamoM meM avAMchita sAmagrI jur3atI-ghaTatI rhii| usakA mUla svarUpa chinna-bhinna hone lgaa| Aja AvazyakatA yaha hai ki hama vastusthiti ko niSpakSa rUpa se samajhane kA prayatna kreN| 1. tIrthaMkara mahAvIra kI Adya paramparA tIrthaMkara RSabhadeva kI rahI hai jinakA ullekha Rgveda meM eka acelaka mahApuruSa ke rUpa meM pacAsoM bAra huA hai| 2. sindhu-har3appA ke utkhanana meM sabase nicale stara se prApta Toraso meM eka bhavya digambara pratimA kA rUpAMkana huA hai| 3. lohAnIpura meM bhI lagabhaga isI rUpa meM digambara mudrA meM jaina mUrti upalabdha huI hai jo lagabhaga dvitIya zatAbdI I. pU. kI hai| yaha mUrti vartamAna meM paTanA saMgrahAlaya meM surakSita hai| 4. khAravela ke hAthIgumphA zilAlekha meM jisa kaliMga pratimA kA ullekha huA hai aura jise nandarAja kaliMga uThA le gayA vaha bhI acelaka rahI hai| yaha mUrti lagabhaga caturtha zadI I.pU. kI honI caahie| 5. mathurA kaMkAlI TIle se prApta prAcInatama jaina mUrtiyAM bhI lagabhaga prathama zatAbdI kI acelaka avasthA meM milI hai / isase isa tathya ko hameM svIkAra kara lenA cAhie ki digambara paramparA kI acelaka paramparA sarvamAnya aura prAcInatara rahI hai| zve. paramparA dvArA mAnya Agamika graMthoM meM bhI ise svIkArA gayA hai| zvetAmbara paramparA meM koI bhI mUrti pAMcavIM zatAbdI ke pUrva kI nahIM miltii| isa tathya kI pRSThabhUmi meM aba yaha atyAvazyaka hai ki hama upalabdha Agamika graMthoM para itihAsa paraka cintana prastuta kareM aura tIrthaMkara mahAvIra kI mUla vANI taka pahuMcane kA prayatna kreN| isase sAmAjika samarasatA bhI bar3hegI aura vilupta yA ajJAta itihAsa kI paratoM kA udghATana bhI ho skegaa| isa uddezya kI pRSThabhUmi meM hara Agama kA samaya nirdhAraNa nitAnta Avazyaka hai| prAcIna tIrtha jIrNodvAra ke AgAmI aMkoM meM etadviSayaka Alekha mAlA prakAzita karane kA vicAra hai| yaha zodha yojanA zramasAdhya aura samayasAdhya hai, arthasAdhya bhI / yadi hama upalabdha AgamoM meM se mUla AgamoM kA nirdhAraNa kara sakeM aura zaurasenI prAkRta jaina AgamoM ko samAja ke samakSa prastuta kara sake to ise digambara jaina samAja ke lie bahuta bar3I upalabdhi mAnI jaayegii| vilupta AgamoM kA mila jAnA eka aitihAsika yathArthavattA hogii| hamArI isa zodha yojanA se yadi koI saMsthAna jur3anA cAhe to usakA hama hArdika svAgata kreNge| isameM koI sAmpradAyika bhedabhAva nahIM rhegaa| mAtra mahAvIra kI niSkaluSa aura vItarAgI AdhyAtmika sAdhanA se otaprota vANI saritA kA svaccha pravAha khojanA hai jisameM AplAvita hokara hama apanI punIta virAsata ko punaH prApta kara sakeM aura use surakSita rakhane kA prAvadhAna kara Anandita ho skeN| prAcIna tIrtha jIrNoddhAra patrikA julAI 2011 se sAbhAra sampAdita rUpa meM 76 * kastUrabA vAcanAlaya ke pAsa, sadara, nAgapura (mahArASTra) 09421363926 arhat vacana, 23 (4), 2011

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arhat vacana kundakunda jJAnapITha, indaura TippaNI- 2 jaina jyotiSa kI maulikatA # AcArya azoka sahajAnanda * ikkIsavIM zatI meM jaba aMtarikSa meM anusaMdhAna ke lie atyadhika samunnata upakaraNa upayoga meM lAye jA rahe hai aura hamAre cira-paricita grahoM ke sambaMdha meM aba taka ajJAta nayI-nayI khojeM kI jA rahI hai, taba kyA hama prAcIna jyotiSa graMthoM meM varNita ina grahoM ke vivaraNoM aura tathAkathita prabhAvoM ko kisa sImA taka mArne ? - hama sabhI jAnate haiM ki hamArI pRthvI sUrya parivAra arthAt saura maMDala kA aMga hai| isa saura maNDala ke kendra meM sUrya hai aura pRthvI sahita anya hamAre jJAta graha arthAt maMgala, budha, guru, zukra evaM zani apanI-apanI kakSA meM sUrya kI parikramA kara rahe haiN| candramA pRthvI kA eka upagraha hai jo apanI parikramA karatA huA, usake sAtha-sAtha sUrya kI parikramA kara rahA haiN| candramA jaise upagraha anya grahoM ke bhI haiM, jaise guru aura zani kI parikramA karane vAle aneka graha haiN|' bhAratIya jyotiSa meM rAhu-ketu sahita navagrahoM kI carcA hai arthAt sUrya, caMdra, maMgala, budha, guru, zukra, zani, rAhu evaM ketu rAhu-ketu pArthiva graha nahIM, kAlpanika haiN| isalie inheM chAyA graha kahA jAtA hai| idhara pAzcAtya khagolavidoM ne tIna aura grahoM kI khoja kI hai| ye hai nepacyUna, yUrenasa aura plUTo / - aba yaha bhI eka sarvamAnya tathya hai ki aMtarikSa meM hamAre saura maMDala kI bhAMti aneka saura maMDala haiM, asaMkhya sUrya haiN| isI taraha hamArA saura maMDala jisa AkAza gaMgA yA gaileksI meM sthita hai, vaisI AkAza gaMgAeM bhI asaMkhya haiM, inheM nihArikAeM nAma diyA gayA hai| nihari kahate haiM rUI ke phoye ke samAna girate hue barpha ko / AkAza meM jo isa prakAra ke barpha yA dhuMe yA halke bAdala ke samAna phaile hue dhabbe dikhAyI par3ate haiM, unheM nihArikA kahate haiN| inakI saMkhyA bhI lAkhoM meM hai| jyotiSiyoM kA anumAna hai ki kama se kama eka araba nihArikAeM to haiM hI aura pratyeka nihArikA meM lagabhaga itane hI tAre arthAt sUrya hai|' jyotiSa eka sampUrNa vijJAna sUrya aura caMdra kA prANI jagata evaM vanaspati jagata para par3ane vAle prabhAva se sabhI paricita haiN| sUrya se hI dharatI para jIvana hai para vaijJAnikoM ne zodha kara patA lagAyA hai ki yadi caMdramA yA guru graha na hotA to bhI sUrya ke hone ke bAvajUda dharatI para Aja jaisA jIvana nahIM hotaa| yadi caMdramA na hotA to zAyada manuSya kA vartamAna rUpa bhI na hotA, dharatI para sArA jIvana jalamaya hI hotA arthAt pRthvI para thalacara kI bajAya jalacara hI hote arthAt pAnI meM rahane vAle jiiv| isI prakAra yadi guru apane gurutvAkarSaNa se aMtarikSa ke zItakAya ulkA piMDoM ko apanI ora nahIM khIMcatA to zAyada ve pRthvI se TakarAte rahate aura usa sthiti meM Aja jaisA jIvana hotA, isameM saMdeha hai| DAinAsoroM Adi kA vinAza bhI aise hI eka bhImakAya ulkA piMDa ke pRthvI se TakarAne se huA thaa| yadyapi Aja jyotiSa zAstra kI vaijJAnikatA, usakI upayogitA aura ikkIsavIM zatI meM usakI sArthakatA ko lekara pakSa-vipakSa meM kAphI bahasa hotI rahatI hai| kucha logoM ke lie vaha mahaja eka aMdhavizvAsa hai to kucha loga usakI sahAyatA ke binA jIvana ke aneka mahatvapUrNa nirNaya, vivAha saMbaMdha, arhat vacana, 23 (4), 2011 77

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bhavana nirmANa, yAtrA Adi koI bhI kArya pUrA nahIM karate / jyotiSa zAstra ke saMbaMdha meM eka mahatvapUrNa viDambanA yaha hai ki usake pracAra-prasAra ke bAvajUda kucha aise apUrNa jJAna rakhane vAle jyotiSa zAstriyoM ne usakA pUrNa vyavasAyIkaraNa kara diyA hai| unakA bhaviSya kathana aksara kharA nahIM utaratA aura unake kAraNa sampUrNa jyotiSa zAstra kI vaijJAnikatA para prazna cinha laga jAtA hai / jaina jyotiSa ke maulika siddhAMta - jyotiSa ke itihAsa kA avalokana karane para jJAta hotA hai ki jainAcAryoM dvArA nirmita jyotiSa graMthoM se jahAM aneka maulika siddhAMta sAkAra hue, vahIM bhAratIya jyotiSa meM aneka navIna bAtoM kA samAveza tathA prAcIna siddhAMtoM kA parimArjana bhI huaa| jaina vidvAnoM dvArA race gaye graMthoM kI sahAyatA ke binA isa vijJAna ke vikAsa krama ko samajhanA kaThina hI nahIM, asaMbhava hai / jisa prakAra veda saMhitA meM paMca varSAtmaka yuga hai aura kRtikA se nakSatra gaNanA hai usI prakAra jaina aMga graMthoM meM bhI hai| isase unakI prAcInatA siddha hotI hai| paMca varSAtmaka yuga kA sarvaprathama ullekha jaina jyotiSa meM hI milatA hai | sUrya prajJapti meM paMcavarSAtmaka yuga kA ullekha karate hue likhA hai - zrAvaNa kRSNa pratipadA ke dina sUrya jisa samaya abhijita nakSatra para pahuMcatA hai, usa samaya paMcavarSIya yuga kA prArambha hotA hai| jaina jyotiSa meM pauSa mAsyAnta mAsa gaNanA lI gaI hai kintu yAjuSa jyotiSa meM darzAnta mAsa gaNanA svIkAra kI gaI hai| isase spaSTa hai ki prAcInakAla meM paurSa mAsyAnta mAsa gaNanA lI jAtI thI kintu yavanoM ke prabhAva se darzAnta mAsa gaNanA kI jAne lagI / prAcIna jaina jyotiSa meM heya parva tithi kA vivecana karate hue avama ke saMbaMdha meM batAyA gayA hai ki eka sAvana mAsa kI dina saMkhyA 30 aura candra mAsa kI dina saMkhyA 21+32 / 62 hai| sAvana mAsa aura candramAsa kA antara avama hotA hai| ataH 30- ( 29+32/62) = 30 / 62 avama bhAga huaa| isa avama kI pUrti do mAsa meM hotI hai| anupAta se eka dina avamAMza 1/62 AtA hai| yaha sUrya prajJapti sammata avamAMza vaidika jyotiSa meM bhI hai| vedAMga jyotiSa kI racanA ke anantara kaI zatI taka isa mAnyatA meM bhAratIya jyotiSa ne koI parivartana nahIM kiyA lekina jaina jyotiSa ke uttaravartI jyotiSa karaNDaka Adi graMthoM meM sUrya-prajJami kAlIna sthUla avamAMza meM saMzodhana aura parivartana milatA hai| prakriyA nimna prakAra hai - isa kAla meM 30/62 kI apekSA 31 / 62 avamAMza mAnA gayA hai| isI avamAMza para tyAjya tithi kI vyavasthA kI gaI hai| isase varAhamihira bhI prabhAvita hue haiN| isase spaSTa hai ki avama tithi kSaya saMbaMdhI prakriyA kA vikAsa jainAcAryoM ne svataMtra rUpa se kiyaa| samaya-samaya para isa prakriyA meM saMzodhana evaM parivartana hote gaye / vedAMga jyotiSaka graMthoM meM parvoM kA jJAna karAne ke lie divasAtmaka dhruvarAzi kA kathana kiyA gayA hai / yaha prakriyA gaNita dRSTi se atyaMta sthUla hai| jainAcAryoM ne isI prakriyA ko nakSatra rUpa meM svIkAra kiyA hai| isake mata se candra nakSatra yoga kA jJAna karane ke lie dhruva rAzi kA pratipAdana hai| jahAM vedAMga jyotiSa meM vyatipAta kA kevala nAmamAtra ullekha milatA hai vahAM jaina jyotiSa meM gaNita saMbaMdhI vikasita prakriyA bhI milatI hai| isa prakriyA kA candranakSatra evaM sUrya nakSatra saMbaMdhI vyatipAta ke Avamana meM mahatvapUrNa upayoga hai / varAhamihira jaise gaNakoM ne isa vikasita dhruvarAzi arhat vacana, 23 (4), 2011 78

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paTTikA ke anukaraNa para hI vyatipAta saMbaMdhI siddhAMta sthira kie haiN| , jisa kAla meM jaina paMcAMga kI praNAlI kA vikAsa paryApta rUpa meM ho cukA thA, usa kAla meM anya jyotiSa meM kevala parva tithi, parva ke nakSatra evaM yoga Adi ke Avamana kA vikAsa milatA hai| parva aura tithiyoM meM nakSatra lAne kI jaisI sundara evaM vikasita jaina prakriyA hai vaisI jyotiSa meM chaThI zatI ke bAda ke graMthoM meM upalabdha hotI hai / isI prakAra jaina jyotiSa meM saMvatsara kI prakriyA bhI maulika evaM mahatvapUrNa hai| jainAcAryoM ne jitane vistAra ke sAtha isa siddhAMta ke Upara likhA hai, utanA anya siddhAMtoM ke saMbaMdha meM nahIM / phalataH jyotiSaka meM ina saMvatsaroM ke praveza evaM nirmANa Adi ke dvArA vistAra se phala batAyA hai / SaTkhaNDAgama dhavalA TIkA ke prathama khaMDagata caturthAMza meM prAcIna jaina jyotiSa kI kaI mahatvapUrNa bAteM sUtra rUpa meM vidyamAna hai, usase samaya ke zubhAzubha kA jJAna karAne ke lie dina rAtri ke muhUrta batAye haiN| AThavIM zatAbdI ke jaina jyotiSa saMbaMdhI muhUrta graMthoM meM inhIM muhUrtoM ko adhika pallavita karake pratyeka dina ke zubhAzubha kRtyoM kA praharoM meM nirUpaNa kiyA hai| isI prakAra rAzi ke bhI mUhUrta hai / jyotiSa zAstra meM isa prakriyA kA vikAsa AryabhaTTa ke bAda nirmita phalita graMthoM meM hI milatA - hai| tithiyoM kI saMjJA bhI sUtra rUpa meM dhavalA meM AyI hai nandA, bhadrA, jayA, riktA (tukA) aura pUrNA ye pAMca saMjJAeM pandraha tithiyoM kI nizcita kI gaI haiN| isake svAmI krama se candra, sUrya, indra, AkAza aura dharma batAye gae haiN| pitAmaha siddhAMta, paulastya siddhAMta nAradIya siddhAMta meM inhIM tithiyoM kA ullekha svAmiyoM sahita milatA hai para svAmiyoM kI nAmAvalI jaina nAmAvalI se sarvathA bhinna hai| isI prakAra sUrya nakSatra, vArhaspatya nakSatra evaM zukra-nakSatra kA ullekha bhI jainAcAryoM ne vilakSaNa sUkSma dRSTi aura gaNita prakriyA se kiyA hai / ayana saMbaMdhI jaina jyotiSa kI prakriyA tatkAlIna jyotiSa graMthoM kI apekSA adhika vikasita aura maulika hai| isake anusAra sUrya kA cara kSetra sUrya ke bhramaNa mArga kI caur3AI pAMca sau dasa yojana se kucha adhika batAyI gaI hai| isameM se eka sau assI yojana cara kSetra to jambUdvIpa meM haiM aura avazeSa tIna sau tIsa yojana pramANa lavaNa samudra jambUdvIpa ko cAro ora se ghere hue haiN| sUrya ke bhramaNa karane ke mArga eka sau caurAsI haiN| inheM zAstrIya bhASA meM vIthiyAM kahA jAtA hai| eka sau caurAsI bhramaNa mArgoM meM eka sUrya kA udaya eka sau terAsI vAra hotA hai| jambUdvIpa meM do sUrya aura do candramA mAne gaye haiM, eka bhramaNa mArga ko taya karane meM donoM sUryoM ko eka dina aura eka sUrya ko do dina arthAt sATha muhUrta lagate haiN| isa prakAra eka varSa meM 366 dina aura eka ayana meM 183 dina hote hai / sUrya jaba jambUdvIpa ke aMtima AbhyAntara mArga se bAhara kI ora nikalatA huA lavaNa samudra kI tarapha jAtA hai taba bAharI lavaNa samudrastha aMtima mArga para calane ke samaya ko dakSiNAyana kahate haiM aura vahAM taka pahuMcane meM sUrya ko 183 dina lagate haiN| isI prakAra lavaNa samudra ke bAhya aMtima mArga taka pahuMcane meM use 183 dina laga jAte haiN| paMca varSAtmaka yuga meM uttarAyaNa aura dakSiNAyana saMbaMdhI tithi nakSatra kA vidhAna sarvaprathama yuga ke AraMbha meM dakSiNAyana batAyA gayA hai| yaha zrAvaNa kRSNa pratipadA ko abhijita nakSatra meM hotA hai| dUsarA uttarAyaNa mAgha kRSNa saptamI hasta nakSatra meM, tIsarA dakSiNAyaNa zrAvaNa kRSNa trayodazI mRgasira nakSatra meM, cauthA uttarAyaNa mAgha zuklA caturthI zatamiSA nakSatra meM, pAMcavA dakSiNAyaNa zrAvaNa arhat vacana, 23 (4), 2011 79

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zukla dazamI vizAkhA nakSatra meM, chaThA uttarAyaNa mAgha kRSNA pratipadA puSya nakSatra meM, sAtavAM dakSiNAyana zrAvaNa kRSNa saptamI revatI nakSatra meM, AThavAM uttarAyaNa mAgha kRSNa trayodazI mUla nakSatra meM, nauvAM dakSiNAyaNa zrAvaNa zukla navamI pUrvA phAlgunI nakSatra meM aura dasavAM uttarAyaNa mAgha kRSNa trayodazI vRttikA nakSatra meM mAnA gayA hai| kintu tatkAlIna Rka, yAjuSa aura atharva jyotiSa meM yuga ke Adi meM prathama uttarAyaNa batAyA gayA hai| prakriyA aba taka calI A rahI hai| kahA nahIM jA sakatA ki yugAdi meM dakSiNAyaNa aura uttarAyaNa kA itanA vaiSamya kaise ho gayA ? - jaina mAnyatA ke anusAra jaba sUrya uttarAyaNa hotA hai lavaNa samudra ke bAharI mArga se bhItara jambUdvIpa kI ora jAtA hai usa samaya kramazaH zIta ghaTane lagatA hai aura garmI bar3hane laga jAtI hai| isa sardI aura garmI ke vRddhi hrAsa ke do kAraNa haiM, pahalA yaha hai ki sUrya ke jambUdvIpa ke samIpa Ane se usakI kiraNoM kA prabhAva yahAM adhika par3ane lagatA hai| dUsarA kAraNa yaha kahA jA sakatA hai ki usakI kiraNeM samudra ke agAdha jala para se Ane se ThaMDI par3a jAtI hai| unase kramazaH jambUdvIpa kI ora gaharAI kama hone aura sthala bhAga pAsa hone se saMtApa adhika bar3hatA jAtA hai, isI kAraNa yahAM garmI adhika par3ane lagatI hai| yahAM taka ki sUrya jaba jambUdvIpa ke bhItarI aMtima mArga para pahuMcatA hai taba yahAM para sabase adhika garmI par3atI hai| nakSatroM ke AkAra saMbaMdhI ullekha bhI jaina jyotiSa kI apanI vizeSatA hai| candraprajJapti meM nakSatroM ke AkAra-prakAra, bhojana-vasana Adi kA pratipAdana karate hue batAyA gayA hai ki abhijita nakSatra gozrRMga, zrAvaNa nakSatra kapATa, dhaniSThA nakSatra pakSI kA piMjarA, zatabhiSA nakSatra puSpa kI rAzi, pUrva bhAdrapada evaM uttara bhAdrapada ardha bAvar3I, bharaNI nakSatra strI kI yoni kRtikA nakSatra grAha, rohiNI nakSatra zakaTa, mRgazirA nakSatra mRgamastaka, ArdrA nakSatra rudhira bindu, punarvasu nakSatra cUlikA, puSya nakSatra bar3hatA huA candra, AzleSA nakSatra dhvajA, maghA nakSatra prAkAra, pUrvA phAlgunI aura uttarA phAlgunI ardhapalpaka, hasta nakSatra hathelI, citrA nakSatra mauA ke puSpa, svAti nakSatra khIle, vizAkhA nakSatra dAminI, anurAdhA nakSatra ekAvalI, jyeSThA nakSatra gajadanta, mUlanakSatra vicchU, pUrvASAr3hA nakSatra hastI kI cAla aura uttarASAr3hA nakSatra siMha ke AkAra kA hotA hai| yaha nakSatroM kI saMsthAna saMbaMdhI prakriyA varAha mihira ke pUrvakAla kI hai| isake pUrva kahIM bhI nakSatroM ke AkAra kI prakriyA kA ullekha nahIM hai| isa prakAra nakSatroM ke saMsthAna, Asana, zamana Adi ke siddhAMta jainAcAryoM dvArA nirmita hokara uttarottara pallavita aura puSpita hue / saMdarbha sthala 1. jyotiSa kaumudI, paM. durgAprasAda zukla, megha prakAzana, dillI - 6, 2. 'sahaja Ananda' (traimAsika), jyotiSa aMka, sitambara 2005 3. graha zAMti dIpikA, AcArya azoka sahajAnanda, megha prakAzana, dillI-6, 2007 4. jJAna pradIpikA, AcArya azoka sahajAnanda, arihaMta iMTaranezanala, dillI - 6, 2011 5. 'NANasAyara' (jaina zodha patrikA), jaina graMthAgAra-dillI-6 janavarI 1993 prAptaH 08.02.11 80 2010 * megha prakAzana, 239, darIbAM kalA~, cA~danI cauka, dillI-110006 arhat vacana, 23 (4), 2011

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arhata vacana kundakunda jJAnapITha, indaura TippaNI -3 mur3avArA tahasIla jilA kaTanI kI jaina pratimAeM -nareza kumAra pAThaka* madhya pradeza ke mahAkauzala aMcala meM mur3avArA tahasIla kaTanI jile meM sthita hai| yaha tahasIla 23deg23 se 23deg59' uttarI akSAMsa evaM 80deg15 se 80deg31' pUrvI dezAntara para avasthita hai| jAnakArI ke anusAra mur3avArA tahasIla ke prAcIna nivAsI purA pASANakAlIna mAnava the| ghugharA se laghu pASANa upakaraNa evaM jhijharI se citrita zailAzraya mile haiM / isa kSetra meM maurya, zuMga, sAtavAhanoM kA prabhAva rahA, gupta-kAlIna maMdira DiThavArA se milA hai| kalacurikAlIna avazeSa isa kSetra se vipula mAtrA meM mile haiN| mAha disambara 2010 meM mujhe mur3avArA tahasIla ke sarvekSaNa meM jovI kalA se tIrthakara AdinAtha, kanhavArA se jaina pratimA pAdapITha evaM tIrthakara AdinAtha, piparahaTa se gomedha-ambikA evaM khamatarA se tIrthakara sammavanAtha kI pratimAyeM prApta huI haiM ye sabhI pratimAeM lagabhaga 10vIM 11vIM rAtI IsvI kI haiM, jinakA vivaraNa isa prakAra hai : AdinAtha- prathama tIrthaMkara AdinAtha kI yaha pratimA jovIkalA se prApta huI hai| tIrthakara kA kamara se Upara kA bhAga prApta hai| tIrthakara ke donoM hAtha TUTe haiM / sira para kuntalita keza, jinake lambe keza kaMdhe taka phaile huye haiN| isa AdhAra para pratimA prathama tIrthaMkara AdinAtha kI ho sakatI hai| vakSa para zrI vatsa kA aMkana hai| baluA patthara para nirmita 35 x 20X10 se.mI. AkAra kI pratimA lagabhaga 11 vI zatI IsvI kI hai| AdinAtha- prathama tIrthaMkara AdinAtha kI pratimA kanhavArA se prApta huI hai| kAyotsarga mudrA meM aMkita hai, sira va paira nIce se TUTe huye haiN| kaMdhe para phaile huye kezoM se pratIta hotA hai , ki pratimA tIrthaMkara AdinAtha kI rahI hogI, vakSa para zrIvatsa cinha hai, pArzva meM bAyIM ora kAyotsarga meM jina pratimA khar3I hai, jo kuntalita keza, lambe karNa cApa evaM vakSa para zrIvatsa kA aMkana hai| baluA patthara para nirbhita 45x40 x20 se.mI. AkAra kI pratimA lagabhaga 11 vI zatI isvI kI hai| sambhavanAtha - tIsare tIrthakara sambhavanAtha kI yaha pratimA khamatarA gAMva ke hanumAna ke nAma se pUjate hai jisa para sindUra kA lepana kara diyA gayA hai| kAryAtsarga mudrA meM aMkita tIrthakaMra ke sira para kuntalita keza, lambe karNacApa hai| vakSa para zrIvatsa kA aMkana hai| pAdapITha para donoM ora ca~varadhArI khar3e haiM, jo eka hAtha meM caMvara liye hai| dono mukuTa, kuNDala, hAra, keyUra, balaya, mekhalA va nUpura pahane haiN| pArzva meM donoM ora khaNDita avasthA meM pUjaka hai| pAdapITha arhat vacana, 23 (4), 2011 81

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ke nIce ke bhAga meM viparIta dizA meM mukha kiye siMha, madhya meM dhvaja lAMchana azva (ghor3e) kA aMkana hai / dAyeM ora parikara meM siMha vyAla usake nIce yakSI prajJapti baiThI hai, pratimA kI dAyIM bhujA aspaSTa, bAMyI bhujAoM meM khaDga evaM piDI liye hai| usake nIce yakSa trimukha mayUra para ArUr3ha hai| baluA patthara para nirmita 125x 40x25 se.mI. Akara kI pratibhA lagabhaga 11vI sadI IsvI kI hai| jaina pratimA kA pAdapITha-yaha pratimA kavhavArA se prApta huI hai| isa pratimA para tIrthaMkara evaM caMvaradhArI ke paira hI zeSa hai| madhya meM cakra hai, donoM ora viparIta dizA meM mukha kiye siMha kA aMkana hai| baluA patthara para nirmita24x24X10 se.mI. AkAra kI pratimA lagabhaga 11 vI zatI IsvI kI hai| gomegha-AmbikA - yaha bAIsaveM tIrthaMkara neminAtha kI yakSayakSI gomegha-AmbikA kI pratimA piparahaTa se prApta huI hai / satyalalitAsana meM baiThe gomegha kI bAMyI ora savya lalitAsana meM ambikA baiThI hai| donoM ke hAtha khaNDita hai| gomegha karaNDa mukuTa, kuNDala, ekAvalI, dovalI hAra, yajJopavIta, kepUra, balaya, mekhalA va nUpara pahane hai| ArvakA kA dAyA hAtha khaNDita hai, bAMyA hAtha laghu patra priyaMkara ko sahArA diye huye hai| yakSI karaNDa mukuTa, kuNDala, ekAvalI hAra, uroja taka phailI hArAvalI, keyUra balaya, mekhalA pahane haiN| nIce sAta pratimAeM hAtha jor3e baiThI huI haiN| donoM ke madhya se nikalate hue Amra vRkSa kI latAyeM donoM ke Upara chAyA kiye haiN| jisake madhya tIrthakaMra neminAtha padmAsana mudrA meM baiThe hai / baluApatthara para nirmita 30x20x8 se.mI. AkAra kI pratimA lagabhaga 11 vI zatI IsvI kI hai| mur3avArA tahasIla se prApta uparokta pratimAeM abhI prakAza meM AyI hai, ina pratimAoM kI prApti kaTanI jile meM jaina dharma ke pracAra-prasAra meM mahatvapUrNa kar3I jor3atI hai| * saMgrahAdhyakSa jilA purAtatva saMgrahAlaya hindUpata mahala pannA (madhyapradeza) prApta :25.01.11 82 arhat vacana, 23 (4), 2011

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Short Note - 4 ARHAT VACANA Kundakunda Jaanapitha, Indorer Acharya Gyan Sagar: A Great Poet Subhash Jain* A great poet and Digambar Jain ascetic Acharya Gyan Sagar (Acarya Jnana Sagara) born in the last decade of 19th Century and lived till the 20th century on Indian soil was such an outstanding personality who innovated the composition of Jaina Literature almost thrown in the well of oblivion for 500 years. He himself enriched the Jain Literature through his writings. His contribution in Sanskrit (Samskrta) and Hindi Literature is immense. He endeavored to bring to life the 'Adidharm'- Jain religion based on self discipline. He composed nine epics in Sanskrit out of which four are widely read. They are- Bhadroda ya', 'Sudarsanodaya", 'Jayodaya' and 'Virodaya'. In Sanskrit Literature 'Kiratairjuniya by Bharavi, Sisupalavadha by Magh and Naisadhacarita by Harsa are regarded as Vrhatrayi (Three great), Critics have included Jayodaya' of Acharya Gyan Sagar and Named Vrahatcatustayi (four great). The 'Jayodaya' is included in the syllabus of M.A. Sanskrit by the University of Sagar. A number of Scholars worked on the works of the Acharya and presented research thesis and obtained Ph.D. and D.Lit. degrees. The former President Dr. Shankardayal Sharma on the occasion of bringing out the third edition of the epic highly praised it. The Hindi epic Rsabhavatara based on the story of the Mahapurana is about the life of lord Rishabh Dev (Rsabha deva), the first Tirthamkara. In this epic the poet has depicted the Jain Philosophy and religion in a very simple and practical way so as to send to the reader's heart. The verse in 'Gun Sundar Vritant' says, 7 CERT | HERTTERE ATI 31473114 TERTENTER GERT TIATI(There is no amendment in amending others. Mending one's own self mends others.) 'Bhagyodaya', 'Kartavya patha Pradarsan', 'Manava dharm', Svami Kundakunda aur 'Sanatan Jaina Dharma' and 'Vivekodaya' are some of his unique literary compositions in Hindi. The original worldly name of the great poet Acharya Gyan Sagar was Bhuramala. He was born on June 2, 1891 in a village Ranoli in the District Sikar of Rajasthan. His father was Chaturbhuj and Mother was Ghratavari Devi, Khandelwal Digambara Jain. He had his early education in the school of Village Ranoli and Higher education from Queen's College, Varanasi. During his study here he took a vow of celibacy for the whole life and Surrendered himself for the service of Jainism and Literature. Arhat Vacana, 23 (4), 2011

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Acharya Gyansagar followed the path of sacrifice to implement his own saying 'Gyan bharam kriya bina' i.e. Knowledge without action is a burden. As such lie left his home in 1949 and got consecrated as 'Kshullaka' (Primary stage of Jain ascetic) by Acarya Virasagara in 1955 and named - Gyanbhooshan and as muni i.e. ascetic on June 22, 1959 by Acharya Shivasagar. He was named Gyan sagar. During this period he continued his study, teaching and writing religious Literature. He realized the simplicity and gravity of the life of an ascetic and devoted himself by mind,, word and action for the cause of Jainism. He was a great scholar and orator of Jainism. Acharya Vidyasagar, a Kannad Knowing person is his unique creation. He used to say if you want to be happy don't make others unhappy. Abondon your passions, Limit your desires, be contented only then you may achieve happiness. The life full of spiritualism and selflessness leads to moral, and spiritual development. On the request of the group of Jain ascetics (munis and aryikas) and devotees he agreed to become Acharya, the head of ascetics on Feb. 17, 1969 at Naseerabad (Rajasthan) 'Chaturmas' (Caturmas) (four months of rainy season-the staying time of ascetics at a place) of 1972 in Naseerabad he became physically weak with growing age and observing intense penance and afflictions. He, therefore, handed over Achayapost to his most suitable disciple,, Vidyasagar, on Nov. 22, 1972 in the presence of the Society. His disciple humbly asked him, 'How can I promote the religion during movement in your absence ?'. His simple reply was, 'Not to work for the demotion is great promotion'. He abondoned the attachment for the perishable body and gradually abondoned taking food stuffs. In the presence of ascetics, devotees and public he observed the procedure of physical mortification (yama sallekhna) for holy death under the guidance of Acharya Vidyasagar and abondoned his perishable physical body on June 1, 1973 peacefully. It was the supreme transformation of Digamber Jain Tradition. His physical body is perished, the lamp of Knowledge and worldly detachment he has kindled will continue to enlighten the path of religious observers for ages to come. Received: 24.01.11 * Retd. Principal Abhinand Nagar, Makronia - Sagar (M.P.) Mob. 9425626653 Arhat Vacana, 23 (4), 2011

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sAkSAtkAra arhat vacana kundakundajJAnapITha, indaura kI jagaha TAU anila cauhAna*/ DaoN.anupamajaina jA cAhate haiM gaNitajJa dainika bhAskara, indaura ke 29.06.11 ke aMka meM eka samAcAra aba pAI kI jagaha TAU cAhate hai gaNitajJa prakAzita huaa| yaha samAcAra vRtta ko mApane ke lie pAI kA upayoga sahI nahIM mAnate avikala rUpa se yahAM prakAzita hai| zrI anila unita | tadana . pAI aura TAUkyA hai? cauhAna, indaura aneka varSoM se kundakunda gaNita ko 'pAI ke dina aba ladata vIdhi ko usake vyAsa hai jJAnapITha indaura Ate haiM / ve sadaiva naI-naI sakate haiN| gaNitajJoM ke eka bar3e samUha bhAga dene para jo mAna AtA hai, use kA mAnanA hai ki aba samaya A gayA pAI kahate hai| isakI vailyU 227 jijJAsAeM lekara Ate hai| isa samAcAra para ve hai, ki isakI jagaha 'TAU'kAyA 3.14 hotI hai| istemAla ho| 'DelI mela' kI eka TI selyU pAI le mogunI hai| khAse utsAhita haiM tathA unhoMne hameM jo batAyA riporTa ke anusAra gaNitajoM kA dAvA yAne 6.28 hotI hai| hai ki pAI galata nahIM hai| lekina vRtta / vaha nimnavat hai| (dherai) ke guNoM ke sAtha ise jor3anA ko DigrI meM nahIM nApate, use reDiyana baiMka nahIM hai| hAlAMki abhI isa ghara meM nApA jAnA hai| eka vana meM pAI 'isa samAcAra meM varNita gaNita kI isa vidhA koI phaisalA nahIM huA hai| reziyana hote hai isalie vRtta ke eka lI mimika mUla oNpha cobhAI ziro meM Apa pAyA jise philahAla dvArA vyakta kiyA jA rahA hai maithameTiksa ke gaNitajJa kavita hotA hai, lekina vRtta ke tIna cauthAI spasTana ke anusAra, 'sAloM meM hama hisse ko mApane meM karinA ho sakatI tathA gaNitajJa tathA vaijJAnika jise aura adhika pAI kA upayoga kara ke hai, jisase hai| zaka ke prayoga se Adhe vatta ko sahI uttara nahIM miltaa| pAI prAkRtika AdhA TAka, eka cauthAI hisse ko zuddha rUpa arthAt TAU ke rUpa meM upayoga hetu aka nahIM hai, jise vara ke sAtha jojha eka caupAI TAka aura aise hI anya jaae| sahI aka hai ramAI yA TAkA' hissoM ko mApA jA sakatA hai| isameM cAhate haiM paraMtu vartamAna paddhati se ise prApta karanA unhoMne yaha bhI kahA, gaNitayA koNa kaThinAI nahIM hogii| atyanta kaThina hai| isakA sabase sarala zuddha aura tArkika hala mere pAsa hai| landana se prakAzita akhabAra 'DelI mela' meM chapI eka khabara ke anusAra lIDsa vi.vi. ke skUla oNpha maithameTiksa ke gaNitajJa kaivina hyUsTana ke anusAra sAloM se hama 1 kA upayoga kara rahe haiM jisase sahI uttara nahIM miltaa| e parimeya saMkhyA nahIM hai, jise vRtta kI paridhi ke sAtha jor3A jaae| sahI aMka haiM 2 TT yA 'TAU', unake anusAra gaNitajJa koNa ko DigrI meM nahIM nApate use reDiyana meM nApA jAtA hai, eka vRtta meM 2 pAI reDiyana hote haiN| isalie vRtta ke eka cauthAI hisse meM - reDiyana hotA hai lekina vRtta ke tIna cauthAI hisse ko AdhA nApane meM kaThinAI ho sakatI hai| TAU ke prayoga se Adhe vRtta ko AdhA TAU eka cauthAI hisse ko eka cauthAI TAU aura aise hI anya hissoM ko nApA jA sakatA hai tathA jisameM eka TAU 6.28 honA caahie| maiMne maijika skveyara 19 ke Upara kiye gaye apane lagabhaga 20 varSIya zodha ke pazcAta eka rahasyamayI aMka zrRMkhalA prApta kI hai jisake dvArA uparokta TAU ko sarala, zuddha aura vistRta rUpa se prApta kiyA jA sakatA hai| isI se bhI nikAlA jA sakatA hai| AIye dekheM kaise mere pAsa eka maijika skveyara se prApta eka maijika nambara hai| arhat vacana, 23 (4), 2011

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6804.684, aba agara isameM 361 ( = 192 ) kA bhAga diyA jAe to prApta hoMge 18.849 tathA isameM kevala saMkhyA 3 kA bhAga diyA jAe to eka zuddha aMka samUha prApta hotA hai jise uparokta briTiza gaNitajJa mahodaya bhaviSya ke zodha hetu zreSTha batA to rahe haiM paraMtu jo vartamAna meM upalabdha nahIM hai / TAU yaha aMka hameM uparokta zrRMkhalA se saralatA se prApta hotA hai / yaha isa prakAra hai| - A- 6804.684 361 18.849 3 23 B- 18.84936.283 = 13 C-6.28341.5775 = 1/2 4 D 86 1.5775 + 1.5775 + 1.5775 4.7325 4.7325 = 3/4 isa prakAra se maiM saMkSepa meM nivedana karanA cAhatA hU~, ki bhaviSya ke uparokta TAU ke zuddha hala mere pAsa vartamAna meM haiM / ' contact: Jain Leadership Conference Jain Leadership conference is being organized in January 2012 at Mumbai and Delhi. The objective of this conference is to enhance fraternity and belonging in members of Jain community globally; mutual support by providing information and follow up services subjects such as on social integration, education and health to fellow Jains so that each member of the community can become educated, employed, happy, and economically self reliant. Along with the intent is to enable Jain institutions engaged in these activities upgrade their technological and management capabilities to have greater and effective reach to members of neighbouring communities serviced by these institutions. To achieve these worthy objectives, JAINA intends to promote a dialogue with fellow Jains, both individuals and institutions involved in these activities as well as providing financial support to such efforts. Based on these interactions we intend to foster the Sarvodaya tirth of Lord Mahavira for the betterment of all Jains and their fellow neighbouring community members. You are therefore invited and requested to come forward and get involved in taking the three principles of Jainism, namely Ahinsa, Anekant and Aparigraha globally by providing information and interest about you, Jain institution and people known to you. Your Suggestions are most welcome. For more information and to get involved, please Convenors in India Mumbai Sh Mahendra G. Mehta Email: *ma. naM. 752, galI naM. 9, neharUnagara, indaura 452001 1: mahendragmehta@gmail.com - Delhi Dr. Shugan Jain Email: svana@vsnl.com arhat vacana, 23 (4), 2011

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gatividhiyA~ vIra zAsana jayaMtI rASTrIya vyAkhyAnamAlA vIra sevA maMdira (jainadarzana zodha saMsthAna), dariyAgaMja - naI dillI, jJAna evaM zodha kA kalpavRkSa banakara vigata81 varSoM se, apane samRddha pustakAlaya ke mAdhyama se zruta-sevA ke lie saMkalpita hai| isa varSa 17 julAI, 2011 ko vIra zAsana jayaMtI ke pAvana prasaMga para,vIra sevA maMdira meM eka rASTrIya vyAkhyAnamAlA kA bhavya Ayojana huaa| vyAkhyAnamAlA samAroha kI adhyakSatA pro. samaNI cAritraprajJA jI, kulapati - jaina vizvabhAratI vizvavidyAlaya, lADanU~ (rAja.) ne kii| ApakA bhAvabhInA sammAna zaoNla, khaNDa vastrAdi se saMsthA ke adhyakSa zrI subhASa jaina (zakuna prakAzana ) ne kiyaa| Apake sAtha samaNI Agama prajJA jI bhI padhArI thiiN| samaNI Agama prajJA jI kA svAgata saMsthAna ke mahAmaMtrI zrI vinoda kumAra jaina ne paraMparAgata DhaMga se kiyaa| samAroha ke prAraMbha meM dIpa prajjvalana - samAroha kI adhyakSa samaNI pro. cAritraprajJA jI, adhyakSa evaM mahAmaMtrI-vIrasevA maMdira tathA vaktA ke rUpa meM bAhara se Aye vidvat gaNoM ne kiyaa| jinavANI mA~ ko arghya samarpaNa karake stuti kA sasvara vAcana paNDita DaoN. mukeza jaina, paM. Aloka jaina ke kiyaa| vyAkhyAnamAlA kA zubhAraMbha pro. kamaleza kumAra jaina, (bI.eca.yU.) vArANasI ke maMgalAcaraNa se huaa| vIra sevA maMdira ke adhyakSa zrI subhASa jaina ne saMsthAna kA paricaya dete hue isakI sthApanA kA itihAsa evaM uddezya btaayaa| Apane kahA ki vartamAna meM saMsthAna ke pustakAlaya meM 7 hajAra se adhika graMtha evaM 167 hastalikhita graMtha maujUda haiM sAtha hI 50 se adhika graMthoM kA saMsthAna abhI taka prakAzana kara cukA hai| Apane zodha saMsthAna ke saMsthApaka, vidyA ke mahArNava paM. jugalakizora jI 'mukhtAra' sAhaba kA smaraNa karate hue anyAnya vibhUtiyoM ke nAmoM kA ullekha kiyA jinhoMne isa saMsthAna ko samaya-samaya para apanI sevAeM dekara isake utkarSa evaM utthAna meM mahatI bhUmikA nibhaayii| prathama vaktA ke rUpa meM pro. kamaleza kumAra jaina ne vIra zAsana jayaMtI kyA hai ? aura yaha zrAvaNa kRSNa ekam ko kyoM manAI jAtI hai ? kA paurANika AkhyAna ke AdhAra para carcA karate hue batAyA ki Aja ke dina bhagavAna mahAvIra svAmI kI divyadhvani, kevalajJAna (pUrNa jJAna) hone ke 66 dina bAda khirI thii| kyoMki una lokottara arhanta parameSThI bha. mahAvIra ko bhI eka yogya ziSya kI talAza thI jinake binA divyadhvani ke khirane kA yoga nahIM ho pA rahA thaa| Apane prAkRta bhASA ke vikAsa ke lie sujhAva diyA ki prAkRta gAthAnukramaNikA kA saMvarddhita / saMzodhita saMskaraNa kA puna: prakAzana honA caahie| Apane anupalabdha Agama graMthoM ke prakAzana para jora diyaa| isa samAroha meM samaNI, sarasvatI putra evaM zrImanta yaha trikuTI virAjamAna hai, jina para zruta ke saMrakSaNa kA uttaradAyitva hai| dvitIya vaktA ke rUpa meM pro. sudIpa jI ne prAkRta bhASA ke vikAsa evaM SaTkhaNDAgama ke viziSTa pariprekSya meM kahA ki prAkRta bhASA kAlagata bhASA hai| kucha kutarkavAdiyoM ne jaba yaha kahA ki yaha bAla, strI va mUoM kI bhASA hai to bhagavAna mahAvIra ne kahA - sahI hai inhIM ko sunAne aura samajhAne ke lie yaha sahaja - bhASA hai| gurukuloM meM pAMca prakAra ke AcArya huA karate the unameM uccAraNAcArya, vyAkhyAnAcArya Adi hote the jo sahI pada kA sahI uccAraNa evaM artha batAte the| unhoMne isa bAta para jora diyA ki prAkRta graMthoM kI saMskRta chAyA karane se prAkRta bhASA kA bhalA nahIM ho sktaa| arhat vacana,23(4), 2011 87

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honA yaha cAhie ki saMskRta granthoM kI prAkRta chAyA ho |aaj samAja meM eka bhI prAkRta pAThazAlA nahIM / jabaki hamAre jainAgamoM kI mUla bhASA - prAkRta bhASA hai| tRtIya vaktA ke rUpa meM bhASA vijJAna ke vidvAna pro. vRSabhaprasAda jI ne zramaNa aura vaidika paramparA kA ullekha karate hue kahA ki donoM paramparAoM ne apanI bhASA ke vijJAna ko vikasita kiyA hai aura eka paramparA ne dUsare kI paraMparA ko (khAsakara bhASA ke kSetra kI) dekhanA prAya: banda kara diyA hai| saMskRta ko apekSAkRta jyAdA mahatva diyA gayA aura pAlI/ prAkRta tathA apabhraMza bhASA ko achUta kI taraha vyavahRta kiyA gayA / bhagavAna mahAvIra kI bhASA - kevala ardhamAgadhI nahIM thii| unakI divyadhvani bIja pada rUpa sarvabhASAmayI thI arthAt sarvamAgadhI bhASA thii| prAkRta bhASA para kevala jainoM kI bapautI nahIM hai| hA~ ! yaha jainoM kI pahacAna - bhASA ho sakatI hai| prAkRta bhASA- akhaNDa bhArata kA pratinidhitva karatI hai / vastuta : mahAvIra ne vaha saba kahA jo manuSya ke kAma kA thA manuSya ke kalyANa kA thaa| upasAlA yUnivarsiTI svIDana ke pro. hainja baisalana ne bhI hindI meM saMkSipta bhASaNa diyA aura kahA manuSya cAhe to hara bhASA ko sIkha sakatA hai| Apa svIDana meM saMskRta evaM hindI bhASA ke prophesara haiN| unhoMne kahA ki bhASA vizeSa se hamArI soca meM parivartana hotA hai| kAryakrama ke saMcAlaka vidvAna DaoN. jayakumAra jaina , saMpAdaka 'anekAnta' evaM adhyakSa - a.bhA. vidvat pariSada ne TippaNI karate hue kahA ki pro. vaisalara sAhaba kI hindI sunakara hama sabhI ko bar3I prasannatA aura preraNA milI itanI acchI hindI bolakara Apane saMsada kA mana moha liyaa| pro baisalara ne kahA ki mujhe abhI jaina darzana kA adhyayana jyAdA nahIM hai parantu do varSa ke bhItara prAkRta kA praveza pAThyakrama vizvavidyAlaya meM sthApita karane kA saMkalpa karatA hU~ | saMsthAna ke mahAmaMtrI jI ne Apako evaM DaoN. apharIdI ko vairisTara campatarAya jI kI pustaka 'Key of Knowledge' evaM Jain Bibliography (choTelAla jaina) kI pratiyA, bheMTa svarUpa pradAna kii| mukhya atithi ke rUpa meM di. jaina. kAleja bar3auta meM saMskRta vibhAga ke vibhAgAdhyakSa pro. zreyAMsa kumAra jaina ne 'vIra zAsana jayaMtI' kI aitihAsika pRSThabhUmi para carcA karate hue kahA ki Aja se bhagavAna mahAvIra kA tIrthakAla pravartita huA isake pUrva 250 varSa taka bha. pArzvanAtha kA zAsanakAla rhaa| unhoMne kahA ki arhanta bhagavAna kI bhASA 'bIjapada' rUpa hotI hai jisameM ananta artha garbhita hote haiM / gaNadhara- una bIja padoM kI vyAkhyA karake graMthoM kA praNayana karatA hai| mukhya atithi ne kahA ki hameM Agama zAstra ke anusAra hI apanA mata banAkara vyAkhyAna karanA caahie| aisA na karake kucha loga apane mata ke anusAra zAstroM ko TaTolakara AdhI adhUrI bAta usameM se nikAlakara prastuta karate rahe haiN| zodha- upasamiti ke sadasya zrI rUpacaMda kaTAriyA ne bhI saMkSepa meM bhASaNa dvArA DaoN. zreyAMsa jI ke vyAkhyAna kI anumodanA kii| vyAkhyAnamAlA kA samApana karate hue samaNI pro. cAritra prajJA jI ne apanA mArmika vyAkhyAna dete hue kahA ki hameM apane manabheda aura matabheda donoM ko, samanvaya binduoM para svIkRti dete hue, dUra karanA caahie| unhoMne kahA ki jaba taka samyagdarzana aura samyagjJAna donoM sAtha sAtha nahIM calate, taba taka samyakcAritra paidA nahIM hotaa| Aja vizva ko yaha sadana pUrI taraha Azvasta karatA hai ki jaina dharma eka svataMtra dharma hai na to yaha hindU dharma kI zAkhA hai aura na hI bauddha dharma kA apara rUpa hai| unhoMne Age bolate hue kahA ki jahA~ naya, nikSepa hai vahAM anekAnta hai 88 arhat vacana, 23 (4), 2011

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aura jahAM anekAnta hai vahAM phira koI Agraha nahIM hai| pustakAlayoM ke graMtha- kevala pradarzana kI vastu na raha jAveM balki ve jJAna prakAza kA mAdhyama baneM / Aja kA bAlaka tarkazIla ho gayA hai| mAtA-pitA yadi svAdhyAya nahIM kareMge, to unakI saMtAna jainadharma ke prati kataI abhiruci nahIM dikhaayegii| saMkalpa kareM ki hama svAdhyAya kreNge| anta meM AbhAra pradarzana saMsthAna ke maMtrI zrI yogeza jaina ne kiyaa| kAryakrama ke pazcAt sammAnIya atithiyoM ke satkAra meM svalpAhAra rakhA gyaa| saMsthAna samaya samaya para isa prakAra gauravapUrNa vyAkhyAna mAlAoM kA Ayojana karake jJAna kI dharA ko pravartamAna kiye hue hai / vizeSa bAta yaha bhI rahI ki isameM zrotA- vidvAnoM ko bhI AmaMtrita kiyA gayA jinakI saMkhyA lagabhaga 60 thii| paM. nihAlacaMda jaina nidezaka zrImatI saritA mahendra kumAra jaina 'kundakunda bhAratI' kI TrasTI manonIta zrImatI saritA mahendra kumAra jaina, cainnaI ko siddhAntacakravartI AcAryazrI vidyAnanda jI munirAja ne deza kI prakhyAta zodha saMsthA ' kundakunda bhAratI kA TrasTI manonIta kiyA hai / / kundakunda bhAratI dillI ke prAkRta bhavana meM sthita hai| yahA~ se prAkRta vidyA zodha patrikA kA prakAzana hotA hai| AcAryazrI ke sAnidhya meM tyAgIjana prAkRta granthoM para zodha karate haiN| khAravela bhavana meM eka vRhada granthAlaya kI zodha kAryoM ke lie sthApanA kI gaI hai| zrImatI saritA jaina cainnaI ke agraNI udyogapati aura tIrtha samarpita samAjasevI zrI bhAratavarSIya digambara jaina tIrtha saMrakSiNI mahAsabhA ke rASTrIya kAryadhyakSa zrI mahendra kumAra jaina kI dharmapatnI haiM / vaha deza kI prakhyAta samAjasevI aura dharmaparAyaNa zrAvikAratna haiM, jinhoMne 350 prAcIna tIrthoM kA saMrakSaNasaMvardhana svataH se kiyA hai| vaha deza kI pramukha digambara jaina saMsthAoM dvArA sammAnita huI haiN| vaha zrI bhAratavarSIya digambara jaina mahilA mahAsabhA kI rASTrIya adhyakSA, bhAratavarSIya tIrthakSetra kameTI kI upAdhyakSA se sAtha sAtha deza kI gaNamAnya saMsthAoM kI TrasTI aura borDa sadasya haiN| kundakunda jJAnapITha kI ora se unheM hArdika badhAI / Congratulation Dr. (Mrs) Ujwala Nandkumar Dongaonkar has received Ph.D. degree from RTM Nagpur University, recently. The topic of her research was 'On the scientific study of Karma paramanu from Jaina Canonical texts. For the research she obtained the Guidance of Dr. Kamal Singh, former V. C. of Amravati University. She is working as an Assistant Profesor in G.H. Raisoni College of Engineering, Nagpur. arhat vacana, 23 (4), 2011 89

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DaoN. mahAvIra zAstrI ko rASTrapati sammAna ghoSita mahAmahima rASTrapati bhArata sarakAra dvArA mAnava saMsAdhana maMtrAlaya kI ora se puraskRta 2011 varSa kA 'maharSi bAdarAyaNa vyAsa sammAna' prasiddha bhASAvid DaoN. mahAvIra prabhAcaMdra zAstrI, solApura ko ghoSita huA hai| 15 agasta ke dina isakI adhikRta ghoSaNA kI gii| saMskRta, parziyana, arebika, pAlI / prAkRta ina prAcya bhASAoM dvArA vizeSa yogadAna dene vAle vidvAnoM ko yaha puraskAra diyA jAtA hai| 65 varSa se adhika Ayu ke vidvAnoM ko jIvana gaurava evaM 40 varSa se kama umra ke vidvAnoM ko vizeSa ullekhanIya kArya hetu yaha puraskAra diyA jAtA hai| mA. rASTrapati dvArA eka lAkha rupaye, sammAna cinha evaM prazasti aisA isa puraskAra kA svarUpa hai / vividha vizvavidyAlaya ke kulapati, zikSA saciva, sammAna pAtra vidvat gaNa Adi isa puraskAra samiti ke sadasya hote haiM / vividha bhASAoM kA jJAna, prAkRta bhASA evaM jaina darzana ke pracAra va punarutthAna hetu prayatna, oNsTreliyA meM vizva zAMti pariSada meM jaina dharma kA pratinidhitva, siDanI ke seminAra meM prAkRta viSaya para zodha nibaMdha prastuti, ToronTo kanADA meM vyAkhyAna zrRMkhalA, prAcIna hastalikhita graMthoM kA jatana, prAkRta zikSA zivira Adi aneka vizeSatAoM hetu DaoN. mahAvIra zAstrI ko yaha puraskAra ghoSita huA hai| AgAmI 26 janavarI ko rASTrapati bhavana meM isa puraskAra kA vitaraNa hogaa| isase pUrva DaoN. mahAvIra zAstrIjI ko dakSiNa bhArata jaina sabhA dvArA AcArya kuMdakuMda puraskAra, bhAratIya jJAnapITha dvArA prAkRta bhASA vizArada Adi aneka puraskAroM se bhI sammAnita kiyA gayA hai| vartamAna meM zAstrIjI vAlacaMda mahAvidyAlaya, solApura meM prAkRta saMskRta vibhAga ke pramukha pada para kAryarata hai tathA 128 varSa prAcIna patrikA jaina bodhaka ke bhI mAnada sampAdaka hai| pratiSThAcArya mahAvIra zAstrIjI kA jaina darzana, jyotiSa, vAstu zAstra, pUjAvidhAna evaM prAkRta saMbaMdhI prAraMbhika jJAna paramapUjya AcArya zrI vidyAnaMdajI munirAja ke nirdezana meM zrI kuMdakuMda bhAratI, dillI meM pUrNa huA hai| DaoN. udayacaMda jaina, udayapura ke mArgadarzana meM pIeca. DI. prApta kI hai| sva. paM. vardhamAna pArzvanAtha zAstrI jI ke pote zrI mahAvIra zAstrI jI ne paMDita paraMparA barakarAra rakhate hue aneka kSetroM ke paMcakalyANaka pratiSThAoM ke sAtha hI isa puraskAra kI vizeSa upaladhdhi prApta kI hai| taruNa krAMti puraskAra 2011 zrImatI menakA gAMdhI, DaoN. vIrendra hegar3e va zrI gulAma koThArI ko diyA gayA taruNa krAMti maMca naIdillI kI ora se hara varSa diyA jAne vAlA taruNa krAMti avArDa pUjya munizrI krAMtikArI rASTrasaMta taruNasAgarajI ke sAnnidhya meM bI. ena. kaoNleja grAuMDa udayapura meM eka virATa janasabhA meM deza kI nAmacIna hastiyoM ko 10 agasta 2011 ko udayapura meM pradAna kie ge| jIva dayA va zAkAhAra ke lie sAMsada menakA gAMdhI ( dillI) ko samAja sevA va jaina samudAya ke rola maoNDala ke lie padmabhUSaNa DaoN. DI. vIrendra hegar3e (dharmasthala) ko tathA sAhitya, AdhyAtma evaM sakArAtmaka ciMtana ke lie vikhyAta vicAraka va rAjasthAna patrikA ke pradhAna sampAdaka zrI gulAba koThArI (jayapura) ko pradAna kiyA gyaa| gata varSa yaha puraskAra bhopAla meM DaoN. kiraNa bedI, (dillI) va dainika bhAskara samUha ke ceyaramena zrI rameza agravAla (bhopAla) ko diyA gayA thA / taruNa krAMti maMca TrasTa dillI ke adhyakSa vijendra kumAra jaina, mahAmaMtrI dharmapAla jaina, koSAdhyakSa praNava kumAra jaina evaM TrasTI eDa. sunIla kumAra jaina ne ina zakhsiyatoM ko smRti cinha, abhinaMdana patra va 51 hajAra rupae ke sAtha hI zaoNla, mAlA va zrIphala bheMTa kara sammAnita kiyaa| taruNa avArDa kAuMsila ke adhyakSa DaoN. ujjavala pATanI (durga) ne puraskRta atithiyoM kA paricaya dekara abhinaMdana arhat vacana, 23 (4), 2011 90

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patra kA vAcana kiyA tathA unakI viziSTa sevAoM va kAryoM se sabhA meM maujUda hajAroM logoM ko paricaya kraayaa| samAroha meM viziSTa atithi ke rUpa meM dainika bhAskara samUha ke sampAdaka zrI zravaNa garga bhI maujUda the| sabhA meM zrImatI menakA gAMdhI ne apane bhASaNa meM kahA ki yadyapi maiM janma se jaina nahIM hU~ para karma se jaina huuN| unhoMne icchA jatAI ki ve agale janma meM jaina kula meM janma lenA cAhatI hai| dharmAdhikArI DaoN. vIrendra hegar3e ne kahA ki mahArAja zrI jaba baiMgalora meM the to unhoMne kahAM thA ki hegar3e jI! Apane samAja sevA to bahuta kI hai lekina baiMgalora zahara ke lie kyA kiyA? Aja mujhe mahArAjajI ke samakSa yaha kahate hue atyaMta prasannatA ho rahI hai ki ApakI preraNA ke bAda hama vahAM Ayurvedika kaoNleja kholane jA rahe hai| isake lie hamane jamIna bhI le lI hai| DaoN. gulAba koThArI ne kahA ki nayA sRjana hamezA samarpaNa mAMgatA hai| zrI zravaNa garga ne batAyA ki deza meM atyAcAra, bhraSTAcAra bar3ha rahA hai| aise meM munizrI taruNasAgarajI jaise saMta hI haiM jinameM hama isa samasyA kA samAdhAna dekhate haiN| mahAvIra puraskAra varSa-2011 evaM bra. pUraNacanda riddhilatA luhAr3iyA puraskAra - 2011 prabandhakAriNI kameTI digambara jaina atizaya kSetra zrImahAvIrajI dvArA saMcAlita jainavidyA saMsthAna, zrI mahAvIrajI ke varSa 2011 ke mahAvIra puraskAra ke lie jainadharma, darzana, itihAsa, sAhitya, saMskRti Adi se saMbaMdhita kisI bhI viSaya kI pustaka kI cAra pratiyA~ dinAMka Amantrita haiM / isa puraskAra meM prathama sthAna prApta kRti ko 31001 rupaye evaM prazasti patra pradAna kiyA jAyegA tathA dvitIya sthAna prApta kRti ko bra. pUraNacanda riddhilatA luhAr3iyA sAhitya puraskAra 5001 rupaye evaM prazasti patra pradAna kiyA jaayegaa| 31 disambara, 2006 ke pazcAt prakAzita pustaka hI isameM sammilita kI jA sakatI haiN| svayaMbhU puraskAra-2011 digambara jaina atizaya kSetra zrI mahAvIrajI dvArA saMcAlita apabhraMza sAhitya akAdamI, jayapura ke varSa-2011 ke svayaMbhU puraskAra ke lie apabhraMza se sambandhita viSaya para hindI athavA aMgrejI meM racita racanAoM kI cAra pratiyA~ Amantrita haiN| isa puraskAra meM 21001 rupaye evaM prazasti patra pradAna kiyA jaayegaa| 31 disambara, 2006 se pUrva prakAzita tathA pahale se puraskRta kRtiyA~ sammilita nahIM kI jaayegii| niyamAvalI tathA Avedana patra kA prArUpa prApta karane ke lie saMsthAna kAryAlaya, digambara jaina nasiyA~, bhaTTArakajI, savAI rAmasiMha ror3a, jayapura-4 se patra vyavahAra kreN| DaoN. kamalacanda sogANI arhat vacana, 23 (4), 2011

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rASTrasaMta pUjya upAdhyAya zrI jJAnasAgara jI ke sAnidhya meM zAstri pariSada kA adhivezana sampanna 15-19 jUna 2011 ke madhya zrI pArzvanAtha di. jaina maMdira, gulAlavAr3I, bumbaI meM a.bhA. di. jaina zAstri pariSada kA vArSika adhivezana pUjya upAdhyAya zrI jJAnasAgarajI ke sasaMgha sAnnidhya meM sampanna huA / adhivezana ko saMbodhita karate hue pUjya upAdhyAya zrI ne kahA ki 'zrAvaka sacce deva, zAstra aura guru kI pUjA kareM, paMtha varga se Upara uThakara logoM ko kArya karanA cAhie / visaMgatiyAM bhagavAna AdinAtha ke samaya meM bhI thiiN| mArIci ne apanA mata alaga calAyA thaa| matabheda, manabheda meM na badaleM / samayasAra par3hakara jIvaMta baneM aura azubha Asrava kA baMdha na ho aisA prayAsa sabhI ko karanA cAhie / zAstri pariSad ke mAdhyama se vidvAna acchA kArya kara rahe haiN| vidvAnoM ne supta zaktiyoM ko jagAne kA kArya kiyA hai| samatA aura anekAMta tathA syAdvAda ke siddhAntoM ke vizva meM pracAra-prasAra ke lie hama sabhI milakara kArya kreN| pracAra maMtrI DaoN. narendra kumAra jaina sanAvada ne batAyA ki upAdhyAya zrI jJAnasAgarajI mahArAja evaM kSullaka prayatna sAgara jI mahArAja kI upasthiti meM paMca divasIya vidvat prazikSaNa zivira, puraskAra vitaraNa tathA vArSika kAryakAriNI kI baiThaka tathA vArSika adhivezana ke kAryakramoM ke daurAna tatvArtha sUtra, dazalakSaNa dharma tathA Agamika siddhAMta evaM vAstuzAstroM para prazikSaNa, pravacana prazikSaNa ke sAtha pariSad kA adhivezana DaoN. zreyAMsa kumAra jaina bar3auta kI adhyakSatA meM sampanna huA / mahAmaMtrI bra. bhaiyA jayanizAMta jI TIkamagar3ha dvArA gata vArSika adhivezana kI riporTa prastuti uparAMta saMyukta maMtrI vinoda jaina rajavAsa ne zAstri pariSad ke itihAsa para prakAza DAlate hue ise deva, zAstra guru ke prati samarpita aisI saMsthA batAyA jo ekAntavAda kA tIvra virodha karatI hai| DaoN. vRSabha prasAda jaina lakhanaU ne vidvAnoM ke zramasAdhya kArya kI sarAhanA karate hue unheM Agama kA pArAyaNa karane kI preraNA dI aura samAja kA AhvAna kiyA ki unhoMne mandira aura tIrtha to bahuta banAye aba isa ora dhyAna denA cAhiye ki zikSaNa ziviroM, jinavANI ke prakAzana, pustakAlayoM kI sthApanA va zAstra tIrthoM ko banAne kI pahala kareM / zAstri pariSad ke hara kArya meM pUjya upAdhyAya zrI jJAnasAgara jI mahArAja ke yogadAna ke prati kRtajJatA jJApita karate hue DaoN. narendra kumAra jaina ne batAyA ki pratibhA sammAna, vidvat sammelana, vakIloM ke sammelana, vidvAnoM ke sammAna jaise mahatvapUrNa kArya zruta saMvarddhana saMsthAna meraTha karatA hai| isa kar3I meM aba saMsthAna ne deza kI mahatvapUrNa saMsthA yA pramukha vyakti ko 5 lAkha tathA vaijJAnikoM ko eka-eka lAkha ke nagada puraskAra kI ghoSaNA kii| dazalakSaNa parva para vidvAnoM ko pravacana ke mAdhyama se preraNA dene vAle A. bhA. di. jaina vidvat pariSad ke mahAmaMtrI DaoN. surendra jaina 'bhAratI' burahAnapura ko evaM paM. amRtalAla jI, damoha ko samAja zreSThI amaracaMda smRti puraskAra, DaoN. bhAgacanda 'bhAgendu' ko paM. prasanna kumAra smRti puraskAra, zrI kapUracaMda ghuvArA ko zrI mizrIlAla bainAr3A puraskAra, sva. zrI phUlacaMda seThI smRti puraskAra zrI haMsamukha jI dhariyAvada evaM DaoN. narendra jaina ko evaM paM. rAmasvarUpa jaina zAstrI puraskAra (prAcArya zrI narendra prakAza jaina dvArA pradatta) DaoN. sanata kumAra jaina, jayapura, ko pradAna kiye gaye / zrI phUlacaMda seThI puraskAra zrI kapUracaMda jaina gauhATI (sampAdaka jaina gajaTa) tathA paM. siMhacanda zAstrI, cennaI paM. baccUlAla jaina, paM. zItalacaMda jaina evaM paM. rAjakumAra jaina ko bhI pradAna kiye jaayeNge| puraskRta vidvAnoM ko tilaka, mAlyArpaNa, zrIphala, zAstra, prazasti patra ke sAtha gyAraha arhat vacana, 23 (4), 2011 92

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gyAraha hajAra kI dhanarAzi bheMTa kara sammAnita kiyA gyaa| jaina siddhAnta praznottara pradIpa, divyANI (upAdhyAya zrI jJAnasAgara jI ke pravacanoM kI sI.DI.) pratiSThA parAga- bra. jayanizAMta jI pratiSThAcArya tathA zAstrI pariSada ke buleTina kA vimocana samAja seviyoM dvArA kiyA gyaa| zAstrI pariSada dvArAjaina vizvavidyAlaya kI sthApanA, zAstri pariSad ke khilApha anucita TippaNI para sadasyatA samApti, pratyeka sadasya dvArA apane gRha nagara meM varSa meM kama se kama eka dhArmika Ayojana karane, pAThazAlA ke khulavAne meM sahayoga, sandarbhita prastAva kAryakAriNI kI svIkRti ke uparAMta sAdhAraNa sabhA meM pArita kiye gaye / zvetAmbara jaina samAja ke pramukha vicAraka zrI rameza jI naMdA mumbaI ne batAyA ki upAdhyAya zrI jJAnasAgara jI ke vicAroM se prabhAvita hokara prema, bhAIcArA, aura sadbhAvanA ke sandeza ko logoM ke pAsa phuNcaayeN| zAstri pariSad dvArA abhI taka sarvasammati se adhyakSa banAye jAne kI prazaMsA karate hue mukhya atithi zrI araviMda bhAI dozI ne saMsthAoM se isI taraha sarvasammati se kArya karane kI preraNA dete hue kahA ki vidvAn sarvatra pUjyate / pUjya kSullaka zrI prayatna sAgara jI mahArAja ne jinavANI aura AdhyAtma ke pracAra-prasAra meM pUjya upAdhyAya zrI jJAnasAgara jI mahArAja evaM zAstri pariSad ke vidvAnoM kI isa bAta ke lie sarAhanA kI ki unhoMne jaina paramparA se bhUle-bhaTake logoM ko mUladhArA meM lAne kA sarAhanIya prayAsa kiyA hai| bhagavAna jinendra deva ke samakakSa kisI ko na rakhane tathA vItarAga deva kI paramparA ke poSaka banane kI purajora apIla karate hue pariSad ke yazasvI adhyakSa DaoN. zreyAMsa jaina bar3auta ne batAyA ki zAstri pariSad paMthavAda ke Upara rahI hai parantu deva zAstra guru ke saMrakSaNa kI bhI usakI jimmedArI hai| jaina zAsana kI gaddI para baiThakara logoM ko asatya kA pralApa nahIM satya kA pracAra karanA caahie| Agama meM na terApaMtha haiM na bIsapaMtha usameM to sirpha eka hI paMtha hai vaha hai AgamapaMtha / tIrthaMkaroM ke sAtha anya devI-devatAoM ko samakakSa rakhakara abhiSeka karanA ThIka nahIM hai| devI-devatAoM ke sammAna meM koI Apatti nahIM hai| Apane logoM se unmAda kA hissA na banane tathA mUla mAnyatAoM ke pracAraprasAra hetu sabhI vidvAnoM tathA samAja se kArya karane kI purajora apIla kI tAki sAmAjika ekatA banI raha sake / kAryakrama kA saMcAlana bra. jayanizAMta va paM. vinoda jaina rajavAMsa ne kiyA / arhat vacana sadasyatA zulka bhArata vyaktigata 150=00 vArSika 10 varSIya 1500=00 AjIvana / sahayogI 2100=00 arhat vacana, 23 (4), 2011 saMsthAgata 250=00 2500=00 noTa ceka kundakunda jJAnapITha, indaura ke nAma indaura meM deya bhejeN| videza US$20=00 US$ 200=00 US$ 300=00 93

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National Seminar on Advances in Mathematics : Historical Developments & Engineering Applications New Vallabha Vidya Nagar, January 9-11, 2012 The seminar will cover all aspects of the history of Mathematical Sciences and their recent developments including Mathematics, Statistics, Operation Research, Computer Science and Applications to Engineering and Applied Sciences. In particular, the conference will focus on the following areas: 1. General Histories, Source Books and Biographies of Mathematicians. 2. Mathematics and Indigenous Cultures of the World. 3. Ancient Indian Mathematics. 4. Mathematics during 15th to 18th Centuries, Renaissance. 5. The 19th and 20th centuries Mathematics. 6. History of Mathematics in Educational Curricula. 7. Mathematics and Engineering Sciences. 8. Mathematics and Physical Sciences 9. Chaos and fractals 10. Recent Developments in Mathematics and Future Prospects. The academic sessions will include invited/plenary talks as well as contributed paper presentations. Papers pertaining to the topics listed above areas are invited for the conference. Abstracts of the papers should be submitted by November 30, 2011, and the full versions should be sent by December 15, 2011. The Registration fee of Rs. 1200/- for each participant is payable latest by 15th December 2011. All payments should be made either by a Local Cheque or a Demand Draft drawn in favor of Principal, ICCT (W) and payable at V.V. Nagar, Gujarat. For accompanying persons and research scholars, the registration fee is Rs. 600/- and Rs. 800/- respectively. New Vallabha Vidya nagar is about 8 km. from Anand & 45 km. from Badodra (Gujarat). It is well connected by Roads & Rail. All communications for academic aspects should be addressed to: Jamanadas R. Patadia 5, Arjun Park, Near Patel Colony, Shivananda Marg, Vadodara-390 007 Email : jamanadaspat@gmail.com, Mob: +91-96017 23515 or Mahesh C. Joshi Department of Mathematics, Kumaun University, Nainital, U.K. 263002 Email: mcjoshi69@gmail.com, Mob.:+91-94124 38601 All communications regarding local organization: Darshana J. Prajapati Organizing Secretary (NSAM-2012), Department of Mathematics, Madhuben & Bhanubhai Patel Women Institute of Engineering. New Vallabh Vidyanagar P.O.Box #8, Gujarat - 388121, Email : dpdarshana786@gmail.com Tel: +91-2692-230880, 230824 Fax: +91-2692 230923 Mob.: +91-94285-64021 94 316TH, 23 (4), 2011

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chaThA prAkRta dIkSAMta samAroha sampanna zravaNabelagolA meM 27 agasta, 2011 ko bAhubalI prAkRta vidyApITha, zravaNabelagolA dvArA saMcAlita rASTrIya prAkRta adhyayana evaM saMzodhana saMsthAna kA chaThA prAkRta dIkSAnta samAroha 27 agasta, 2011 ko bhavya Ayojana ke sAtha sampanna huaa| samAroha kI mukhya atithi DaoN. salonI ena. jozI, vibhAgAdhyakSa, pAli-prAkRta vibhAga, gujarAta vizvavidyAlaya, ahamadAbAda ne apane dIkSAnta bhASaNa meM prAkRta bhASA ke vikAsa aura zikSaNa kI AvazyakatA para vistAra se prakAza ddaalaa| Apane kahA ki prAkata bhASA ke vibhinna prayoga aura loka jIvana kA citraNa isa bAta ke paricAyaka hai ki prAkRta bhASA loka se jur3I rahI hai| prAkRta bhASA kA adhyayana bhArata ke sAMskRtika svarUpa ko pahacAnane ke lie anivArya hai / bAhubalI prAkRta vidyApITha, zravaNabelagolA dvArA prAkRta ke vidyArthiyoM kA taiyAra karanA eka prakAra se bhAratIya bhASAoM kA saMrakSaNa evaM dezasevA kA kArya hai / paramapUjya svAmI jI kA yaha prayatna bhAratIya bhASAoM ke vikAsa ke kSetra meM apUrvayogadAna hogaa| DaoN. salonI jozI jI ne apane dIkSAnta bhASaNa ke pUrva satra 2010-11 kI prAkRta parIkSAoM ke vizeSa yogyatA prApta vidyArthiyoM ko pada evaM pramANa-patra pradAna kiye / saMsthAna ke nidezaka pro. DaoN.prema sumana jaina aura parIkSA vibhAga pramukha DaoN. ema.e. jayacandra ne atithiyoM kA svAgata kiyA evaM batAyA ki vidyApITha kI ina prAkRta kI parIkSAoM meM lagabhaga 650 vidyArthI sammilita hue haiN| unhoMne ina saphala vidyArthiyoM ko prAkRta bhASA evaM sAhitya ke vikAsa meM sahayogI hone kI zapatha (pramANa vacana) bhI dilaaii| prAkRta-kannar3a ke parIkSA prabhArI DaoN. sI.pI. kusumA ne kannar3a mAdhyama ke vidyArthiyoM padaka evaM pramANa patra pradAna karane ke lie prastuta kiyA tathA prAkRta-hindI vibhAga kI vibhAgAdhyakSa zrImatI DaoN. saroja jaina evaM parIkSA zrI rAjendra pATIla ne hindI mAdhyama ke vidyArthiyoM ko prastuta kiyaa| vizeSa yogyatA prApta ina vidyArthiyoM ko isa dIkSAnta samAroha ke vizeSa atithi karnATaka jaina esosiyezana ke adhyakSa zrI esa. jItendrakumAra evaM pUrva mantrI, kerala sarakAra, zrI vIrakumAra pATIla ne pramANa patra pradAna kiye| samAroha ke atithiyoM, vidvAnoM evaM saMyojakoM kA vidyApITha ke TrasTIjanoM ke dvArA hArdika sammAna kiyA gyaa| samAroha ke adhyakSa mAnanIya zrImAn ema.je. indrakumAra jI, baiMgalUru ne apane adhyakSIya vaktavya meM bAhubalI prAkRta vidyApITha kI gatividhiyoM aura bhAvI yojanAoM para prakAza ddaalaa| Apane batAyA ki paramapUjya jagadguru karmayogI svastizrI cArukIrti bhaTTAraka mahAsvAmI jI ke divyamArgadarzana tathA nidezaka prophesara DaoN. prema sumana jaina ke prayatnoM se yaha prAkRta saMsthAna prAkRta sAhitya ke zikSaNa aura zodha kA pramukha kendra bana rahA hai| isa avasara para prAkRta ratna kI parIkSA meM svarNa padaka vijetA vidyArthiyoM ko zrI jI.pI. zAMtarAju, maisUru tathA DaoN. ema.e. jayacandra, baiMgaluru dvArA nagada puraskAra pradAna kiyA gayA, jo Age bhI prativarSa diyA jaayegaa| rASTragIta ke sAtha yaha dIkSAnta samAroha sampanna huaa| samAroha kA saMcAlana vidyApITha ke kannar3a vibhAga ke prabhArI DaoN. sI.pI. kusumA ne kiyA aura vidyApITha ke mainejiMga TrasTI zrI ela.esa. jIvendrakumAra ne dhanyavAda jJApana kiyaa| isa samAroha meM deza ke lagabhaga do sau vidyArthI aura tIsa prAkRta ke vidvAna evaM dasa prAkRta parIkSA kendroM ke saMyojakoM ne bhI bhAga liyaa| samAroha ke uparAnta pramukha atithiyoM aura vidvAnoM ke sAtha paramapUjya svAmI jI ne carcA kI aura aura zrIkSetra kI ora se pramukha atithi DaoN. salonI jozI kA AzIrvAda pUrvaka sammAna kiyaa| DaoN. zrImatI saroja jaina arhat vacana, 23 (4), 2011

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4. General Instructions and Information for Contributors Arhat Vacana publishes original papers, reviews of books & essays, summaries of Dissertations and Ph.D. Thesis, reports of Meetings/Symposiums/Seminars Conferences etc. Papers are published on the understanding that they have been neither published earlier nor have been offered to any journal for publication. The manuscript (in duplicate) should be sent to the following addressDr. Anupam Jain, Editor - Arhat Vacana "Gyan Chhaya', D-14, Sudamanagar, INDORE -452 009, e-mail: anupamjain3 @rediffmail.com The manuscript must be typed on one side of the durable white paper, in double spacing and with wide margin. the title page should contain the title of the paper, name and full address of the author. It is prefered to submit the MSS electronically through C.D. or email in MS Word in addition to the above. The author must provide a short abstract in duplicate, not exceeding 250 words, summarising and highlighting the principal findings covered in the paper. Foot-notes should be indicated by superior number running sequentially through the text. All references should be given at the end of the text. The following guidelines should be strictly followed. (i) References to books should include author's full name, complete and unabbreviated title of the books (underlined to indicate italics), volume, edition (if necessary), publisher's name, place of publication, year of publication and page number cited. For example - Jain, Laxmi Chandra, Exact Sciences from Jaina Sources, Basic Mathematics, Vol.-1, Rajasthan Prakrit Bharati Sansthan, Jaipur, 1982, pp. XVI (ii) References to articles in periodicals should mention author's name, title of the article, title of the periodical, underlined volume, issue number (if required), page number and year. For example - Gupta, R.C., Mahaviracarya on the Perimeter and Area of Elipse, The Mathematics Education, 8 (B), PP. 17-20, 1974. (iii) In case of similar citations, full reference should be given in the first citation. In the succeeding citation abbreviated version of the title and author's name may be used. For example - Jain, Exact Sciences, PP. 45 etc. Line sketches should be made with black ink on white board of tracing paper. Photographic prints should be glossy with strong contrast. Acknowledgements, if there be, are to be placed at the end of the paper, just before reference. Only ten copies of the reprints will be given free of charge to those authors, who subscribe. Additional copies, on payment, may be ordered as soon as it is accepted for publication. Devanagari words, if written in Roman Script, should be underlined and transliteration system should be adopted. 3760 , 23(4), 2011 10. 96

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kundakundajJAnapITha indaura dvArA prakAzita sAhitya kra. pustaka kAnAma lekhaka I.S.B.N. mUlya 01 jaina dharma kA sarala paricaya paM. balabhadra jaina 81-86933-00-x anupalabdha 02. bAlabodha jainadharma, pahalA bhAga paM. dayAcanda goyanIya 81-86933-01-8 1.50 saMzodhita 03. bAlabodha jainadharma, dUsarA bhAga paM. dayAcanda goyalIya 81-86933-02-6 1.50 04. bAlabodha jainadharma, tIsarA bhAga paM. dayAcanda goyalIya 81-86933-03-4 3.00 05. bAlabodha jainadharma, cauthA bhAga paM. dayAcanda goyalIya 81-86933-04-2 4.00 06. naitika zikSA, prathama bhAga paM. nAthUlAla zAstrI 81-86933-05-0 4.00 07. naitika zikSA, dUsarA bhAga paM. nAthUlAla zAstrI 81-86933-06-9 4.00 08. naitika zikSA, tIsarA bhAga paM. nAthUlAla zAstrI 81-86933-07-7 7.00 09. naitika zikSA, cauthA bhAga paM. nAthUlAla zAstrI 81-86933-08-5 6.00 10. naitika zikSA, pAMcavA~ bhAga paM. nAthUlAla zAstrI 81-86933-09-3 6.00 11. naitika zikSA, chaThA bhAga paM. nAthUlAla zAstrI 81-86933-10-7 6.00 12. naitika zikSA, sAtavAM bhAga paM. nAthUlAla zAstrI 81-86933-11-5 6.00 13. The Jain Sanctuaries Dr. T.V.G. Shastri 81-86933-12-3 anupalabdha of the Fortress of Gwalior 14. jaina dharma - vizva dharma paM. nAthUrAma DoMgarIya jaina 81-86933-13-1 12.00 15. mUlasaMgha aura usakA prAcIna paM. nAthUrAma zAstrI 81-86933-14-x 70.00 sAhitya 16. Jain Dharma-Vishwa Pt. Nathuram 81-86933-15-8 20.00 Dharma Dongariya Jain 17. amara graMthAlaya indaura meM saMgRhIta DaoN. anupama jaina evaM 81-86933-16-6 anupalabdha pAMDulipiyoM kI sUcI DaoN. mahendra kumAra jaina 18. AcArya kundakunda zruta bhaMDAra DaoN. anupama jaina evaM 81-86933-17-4 anupalabdha khajurAho meM saMgRhIta pAMDulipiyoM DaoN. mahendra kumAra jaina kI sUcI 19. ma.pra. kA jaina zilpa zrI narezakumAra pAThaka 81-86933-18-2 300.00 20. bhaTTAraka yazakIrti di. jaina sarasvatI DaoN. anupama jaina evaM bhaMDAra, RSabhadeva (kezariyA jI) DaoN. mahendra kumAra jaina 81-86933-19-0 anupalabdha meM saMgRhIta pAMDulipiyoM kI sUcI / arhat vacana, 23 (4), 2011

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21. jainAcAra vijJAna muni sunIlasAgara 81-86933-20-4 anupalabdha 22. samIcIna sArvadharma sopAna paM. nAthUrAma DoMgarIya jaina 81-86933-21-2 20.00 23. An Introduction to Pt. Balbhadra Jain 81-86933-22-0 100.00 Jainism and its Culture 24. Ahimsa : The Ultimate Dr. N.P. Jain 81-86933-23-9 anupalabdha Winner 25. jIvana kyA hai ? DaoN. anila kumAra jaina 81-86933-24-7 50.00 26. videzI saMgrahAlayoM meM bhArata kI zrI nareza kumAra pAThaka 81-86933-25-5 50.00 jaina mUrtiyA~ 27. Mathematical Contents Prof. L.C. Jain 81-86933-26-3 3000.00 of Digambara Jaina 81-86933-27-1 Texts of Karnanuyoga Group, Vol.-1& Vol. -2 28. jaina saMskRta sAhitya meM DaoN. saMskRti rA~vakA 81-86933-28-x anupalabdha zrI kRSNa carita eka adhyayana 29. adhyAtma se samRddhi, pro. pArasamala agravAla 81-86933-29-8 100.00 svAsthya evaM zAnti 30. tatvadezanA AcArya vizuddhasAgara 81-86933-30-1 anupalabdha 31. vyAvahArika gItA pro. prabhu nArAyaNa mizra 81-86933-31-x anupalabdha 32. nijAnanda zatakam AcArya yogIndrasAgara 81-86933-32-8 10.00 33. kaliyuga kA krandana AcArya yogIndrasAgara 81-86933-33-6 10.00 34. anupama zatakam AcArya yogIndrasAgara 81-86933-34-4 10.00 35. saMbodhana zatakam AcArya yogIndrasAgara 81-86933-35-2 10.00 36. svarNa zatakam AcArya yogIndrasAgara 81-86933-36-0 10.00 37. muktikAMtA zatakam AcArya yogIndrasAgara 81-86933-37-9 10.00 38. dharma zatakam AcArya yogIndrasAgara 81-86933-38-7 10.00 39. svarUpa-saMbodhana parizIlana vimarza AcArya vizuddhasAgara 81-86933-39-5 svAdhyAya (saMgoSThI kI AkhyA) 40. samAdhitaMtra anuzIlana AcArya vizuddhasAgara 81-86933-40-9 anupalabdha 41. iMdaura graMthAvalI bhAga - 1 DaoN. anupama jaina evaM prakAzanAdhIna bra. anila jaina zAstrI noTa : pUrva ke sabhI sUcI patra radda kiye jAte haiN| mUlya parivartanIya haiN| prApti samparka : prabandhaka-kundakunda jJAnapITha, 584, mahAtmA gAMdhI mArga, tukogaMja, indaura - 452 001 98 arhat vacana, 23(4), 2011

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mata- abhimata mAha julAI-sitambara 2011 meM prakAzita lekha "tIrthoM ke pIche kyA hai' meM lekhaka dvArA pRSTha 41 para bhagavAna zrI AdinAthajI kA kAla nirdhAraNa 20 lAkha varSa pUrva tathA pRSTha 40 para bhagavAna zrI ajitanAtha jI kA kAla nirdhAraNa 10 lAkha varSa pUrva nirdhAraNa kiyA gayA hai| sAtha hI pRSTha 37 para 20 lAkha aura 10 lAkha ke Akar3oM ko kalpita nahIM varan vaijJAnika tathyoM para AdhArita batAyA hai| jabaki jaina zAstroM meM bhagavAna zrI AdinAtha jI kI Ayu hI 84 lAkha pUrva tathA bhagavAna zrI ajitanAthajI kI Ayu hI 72 lAkha pUrva batAI gaI hai| isI taraha anya tIrthaMkaroM kI Ayu bhI isI prakAra hone se lekhaka ke Akar3eM jaina zAstroM ke kAla varNana ko jhuThalAte haiN| behatara hotA lekhaka apane lekha meM 20 lAkha varSa pUrva yA 10 lAkha varSa pUrva se adhika hI batalA dete| iMjI. AjAda kumAra zAha, 42, manabhAvana nagara, kanAr3iyA ror3a, indaura I felt to be obliged with the Library as well as Dr. Anupamji Jain on visiting the Institution. Devendra Doliya 21.07.2011 sArA sAhitya jo saMbhava ho sakatA hai eka jagaha para rakhe jAnA, use dekhakara va usake bAre meM jAnakara atyadhika sukhad anubhUti ho rahI hai..... sAdhuvAda va zubhAzISa isa stutya va prabuddha varga kI pyAsa bujhAne vAle anukaraNIya kArya kii| alpa samaya rUkakara hI bahuta acchA lagA..... 14.10.11 muni anuja sAgara ICTM-2012 Third Internation Conference on Indian Civilisation through the Nillennia Jambudvipa-Hastinapur, 2-3 March 2012 last date for submission of papers - 31.12.2011. For more details and Information Broucher Contact to: Prof. S.C. Agrawal Convenor - ICTM 2012 Director SBAS Shobhit University NH-58, Modipuram Meerut - 250110 email: ictm.shobhituniversity@gmail.com arhat vacana, 23(4), 2011 99

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kandakanda jJAnapITha, indaura-zodha samiti (nidezaka maNDala) 2010 evaM 2011 adhyakSa pro.e.e. abbAsI pUrva kulapati evaM mAnada nidezaka, IDA Plot No 80 EB, skIma naM. 94, baoNmbe haoNspiTala ke pAsa, indaura 0731-4041595 sadasya saciva pro. anupama jaina prAdhyApaka evaM vibhAgAdhyakSa-gaNita, zAsa. holakara svazAsI vijJAna mahAvidyAlaya jJAnachAyA, DI-14, sudAmA nagara, indaura 0731-2797790,094250-53822 sadasya pro. bimalakumAra jaina (pUrva saMkAyAdhyakSa vANijya-DaoN. harisiMha gaura vi.vi.) ela.AI.jI-52, padmAkara nagara, makaroniyA-sAgara pro. gaNeza kAvar3iyA (adhyakSa - arthazAstra vibhAga, devI ahilyA vizvavidyAlaya) e-3, prAdhyApaka nivAsa, devI ahilyA vi.vi. khaMDavA ror3a, indaura pro. nalina ke. zAstrI (prAdhyApaka-vana.zA. evaM DIna-mahA. vikAsa pariSada) e-11, prAdhyApaka nivAsa, magadha vi.vi. parisara, bodhagayA, (bihAra) pro. narendra dhAkar3a (atirikta saMcAlaka-ucca zikSA, indaura-ujjaina saMbhAga) 296, tilaka nagara, indaura pro. pArasamala agravAla (pUrva prAdhyApaka - bhautikI) 11, bhairavadhAma kaoNlonI, sekTara-3, hiraNamagarI, udayapura, (rAja.) pro. prabhunArAyaNa mizra (prAdhyApaka prabandha vijJAna evaM pUrva nidezaka) pI-2, prAdhyApaka nivAsa, khaMDavA ror3a, devI ahilyA vizvavidyAlaya, indaura DaoN. prakAzacandra jaina (sevAnivRtta vyAkhyAtA-hindI) 91/1, galI naM. 3, tilaka nagara, indaura pro. surezacandra agravAla (nidezaka-zuddha evaM prayukta vijJAna saMsthAna, zobhita vi.vi., meraTha) epha-4,tarukuMja, tejagar3hI, gar3ha ror3a, meraTha (u.pra.) mahAvIra TrasTa-ma.pra. kA mukhapatra sanmati vANI sampAdaka : zrI jayasena jaina parAmarza sampAdaka : DaoN. prakAzacanda jaina evaM DaoN. anupama jaina saha sampAdaka : DaoN. suzIlA sAlagiyA AjIvana zulka : ru. 1000%D00 prakAzaka : zrI pradIpakumArasiMha kAsalIvAla, adhyakSa mahAvIra TrasTa, 63 mahAtmA gAMdhI mArga, indaura-452001 100 arhat vacana, 23 (4),2011

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1000 varSa prAcIna mUrti, aba kapar3e dhone kA patthara bhagavAna mahAvIra kIrtistaMbha kA lokArpaNa mahAvIra TrasTa, iMdaura dvArA nirmita, rAjasthAna ke gulAbI pattharoM se ukerI gaI, cittaur3agar3ha kIrtistaMbha kI pratikRti, bhagavAna mahAvIra kIrtistaMbha kA lokArpaNa evaM TasTa gatividhiyoM ke liye nirmita hone vAle bhavana kA bhUmi pUjana madhya pradeza zAsana ke AvAsa evaM paryAvaraNa maMtrI zrI jayaMtajI malaiyA dvArA kiyA gyaa| isa avasara para mahAvIra TrasTa dvaaraa|| vikalAMgoM ko kRtrima paira bheMTa kiye ge| maMtrI zrImalaiyA ne kahA ki mahAvIra TrasTa varSoM se paramArtha ke kAryoM meM saMlagna hokara apanI eka viziSTa chavi iMdaura hI nahIM pUre pradeza meM banAe hue haiN| mahAvIra TrasTa dvArA nirmita yaha kIrtistaMbha bahuta suMdara banakara aitihAsika dharohara ke rUpa meM iMdaura meM vidyamAna ho gayA hai| _TrasTa adhyakSa zrI pradIpa kAsalIvAla ne atithiyoM kA svAgata karate hue TrasTa dvArA kiye gae vistRta kAryoM kI jAnakArI pradAna kii| mahAvIra vikalAMga sevA yojanA ke saMyojaka DaoN. devapATodI ne svAsthya yojanA kI jAnakArI dii| unhoMne batAyA ki TrasTa dvArA abhI taka 8300 kRtrima paira, 3400 TrAIsAikila, kailIparsa Adi aneka upakaraNa vikalAMgoM ko niHzulka pravana kie gaye haiN| TasTa ke mahAmaMtrI zrI jayasena jaina ne sanmativANIpatrikA kI jAnakArI pradAna kii| mahAvIra TrasTa dvArA kIrtistabhaevaMTasTa jAnakArI ke pholDara kA vimocana DaoN. prakAzacaMda jaina evaM prabaMdhaka lalita rAThaura ne krvaayaa| kAryakrama meM TrasTa ke TrasTI zrI vijayajI malaiyA, padmazrI bAbUlAlajI pATodI, DaoN. prakAzacaMdra jaina, evaM zrI javasena jaina ko unakI utkRSTa sevAoM ke lie sammAnita kiyA gyaa| isa avasara para bhAjapA nagara adhyakSa zrI zaMkara lalavAnI, pUrva maMtrI zrI lalita jaina, zrI sureza miMDA, kundakunda jJAnapITha ke adhyakSa DaoN. ajita kAsalIvAla, saciva DaoN. anupama jaina evaM aneka samAjajana upasthita the| kAryakramakAsaMcAlana zrI pradIpacaudharIne kiyA evaM AbhAra DaoN.prakAzacaMda jaina ne maanaa| bhagavAna mahAvIra kA mAna dazakoM se mahilAyeM purAne mamallApuram roDa para sthita pAdUra meM maMdira TaiMka ke pAsa eka patthara kA prayoga kapar3e dhone ke lie karatI thiiN| eka ravivAra ko gAMva ke bujurgoM aura paMcAyata adhikArI ko TaiMka kI marammata karate samaya patA calA ki yaha durlabha jaina mUrti 1000 varSa se adhika purAnI hai| aba vahI mahilAyeM usa kapar3e dhone ke patthara kI pUjA karatI haiM aura usa para phUla car3hAtI haiN| paMcAyata adhikarI ne TaMkI ke pAsa jhAr3iyoM ko sApha karane ke lie patthara kI khudAI kI thii| unhoMne mahasUsa kiyA ki jo patthara mahilAeM kapar3e dhone ke lie istemAla kara rahI thI vaha mUrtikApIchevAlAbhAgadhA aura sAmane kA bhAga kucha phITa taka daphanAyA gayA thaa| hama samajharahe the ki mUrti kho gaI hai| pAdUra paMcAyata ke adhyakSa TI. paramazivam ne kahA ki hama ise pAkara bahuta khuza haiN| mUrti 24veM jaina tIrthaMkara bhagavAna mahAvIra kI hai| tIrthaMkara ko dhyAna mudrA meM darzAyA gayA hai aura usake pIche caMvara dhArI haiN| mUrtikalA ke sira para eka azoka vRkSa hai aura donoM tarapha phUla le jAne ke lie sevaka khar3e hai| purAtatvavidoM ke anusAra sira ke Upara tIna chatra kI upasthiti spaSTa saMketa hai ki mUrti jaina tIrthakara kI hai| emora meM sarakArI saMgrahAlaya ne mUrti, jo thor3A kSatigrasta hai. punaH ThIka karane kA prastAva kiyA hai lekina grAmINoM ne kahA hai ki unakI isake lie eka maMdira ke nirmANa kI yojanA hai| ataH mUrti grAma meM hI virAjita kI jaaye| purAtatvavidoM ne kahA ki cainnaI aura Asa-pAsa ke jile jaise kAMcIpurama 10vIM sadI I. taka jaina dharma ke mahatvapUrNa kendra vizeSa rUpase cola avadhi ke daurAna the| zrI satIza jaina (AIR) dillI dvArA TAImsa oNpha iMDiyA 1.9.11 meM prakAzita samAcAra ke AdhAra para prastuta lokArpaNa lokArpaNa ke zilAlekha ke sAtha mukhya atithi, TrasTI evaM adhyakSa