Aspect of Jainology Part 1 Lala Harjas Rai

Author(s): Sagarmal Jain
Publisher: Parshwanath Shodhpith Varanasi
Catalog link: https://jainqq.org/explore/012015/1

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ASPECTS OF JAINOLOGY VOL. 1 LALA HARJAS RAI COMMEMORATION VOLUME P. V. RESEARCH INSTITUTE Varanasi-5

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Aspects of Jainology: Vol. I LALA HARJAS RAI COMMEMORATION VOLUME Edited by PROF. SAGARMAL JAIN PYRESEARCH INSTITUT W VARANASI-5 P. V. RESEARCH INSTITUTE VARANASI-5

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Published by P. V. Research Institute I. T. I. Road, B.H.U., Varanasi-5 Phone: 66762 First Edition 1987 Price: Rs. 100.00 Printed by Ratna Printing Works Kamachha, Varanasi

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jaina vidyA ke AyAma : granthAGka 1 lAlA harajasarAya smRtigrantha sampAdaka pro0 sAgaramala jaina PRAANI vArANasI-5 pArzvanAtha vidyAzrama zodha saMsthAna vArANasI-5

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prakAzaka: pArzvanAtha vidyAzrama zodha saMsthAna AI. TI. AI. roDa, bI. eca. yU. vArANasI-5 phona : 66762 saMskaraNa : prathama 1987 mUlya : ru. 100.00 mudraka ratnA prinTiga vasaM kamacchA, vArANasI

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prakAzakIya pArzvanAtha vidyAzrama zodha-saMsthAna ke itihAsa meM usake saMsthApaka, nirmAtA aura saMrakSaka ke rUpa meM svargIya lAlA harajasarAya jI kA nAma svaNima akSaroM meM aGkita kiyA jaayegaa| yadi vidyAzrama ke akAdamIya rUpakAra kA zreya paNDita sukhalAla jI saMghavI ko hai to use mUrtarUpa dene kA zreya nissandeha svargIya lAlA jI ko ho hai| lAlA harajasarAyajI kI jIvana zailI kI viziSTatA unakI niSkAma samAja sevA meM hai| hama yaha kaha sakate haiM ki lAlA jI ne eka sArthaka jIvana jiyaa| deza, samAja aura dharma ke lie unakA sArA jIvana samarpita rhaa| urdU zAyara kA yaha kathana una para caritArtha hotA hai dUsaroM ko jisane duniyA meM banAyA kAmayAba / jindagI usakI hai 'dAniza' usakA jInA hai saphala / ha~sa ke duniyA meM marA aura koI roke marA / jindagI pAI magara usane jo kucha hoke marA / unhoMne pArzvanAtha vidyAzrama rUpI isa jJAnamandira kA kalaza banane kI apekSA nIMva kA patthara bananA hI pasanda kiyaa| yahI kAraNa thA ki ve nitAnta mUkabhAva se samarpita hokara 40 varSa taka anavarata rUpa se saMsthA kA kArya karate rahe / vastutaH pArzvanAtha vidyAzrama Aja jo kucha hai vaha unakI sevA niSThA aura unake sadprayAsoM kA hI pariNAma hai / phira bhI unhoMne ise sadA ho samagra jaina samAja kA dharohara maanaa| lagabhaga 40 varSoM taka mantrI ke rUpa meM unhoMne nilipta bhAva se saMsthAna kI sevA kI, phira bhI yaza aura apane nAma ke pracAra-prasAra ko kAmanA se ve nitAnta nirlipta rahe / jIvana ke jisa kSetra meM unhoMne kadama bar3hAye hara kSetra meM saphalatA ne unake caraNa cUme haiN| unakA jIvana aisA jIvana thA jisake sambandha meM eka urdU zAyara kahatA hai maranA jInA eka hai, jinako jarA bhI jJAna hai| vaha udhara kA martabA, yaha idhara kI zAna hai / / vaise to unake jIvana kI aneka viziSTatAyeM haiM, kintu samAjasevA ke kSetra meM jitanI nirmala evaM nirvivAda chavi svargIya lAlA jI kI rahI, vaha Aja ke yuga meM durlabha hai| lAlA jI ke mana meM bhI kabhI yaha vicAra nahIM AyA ki koI unakI sevA kA yathocita mUlyAMkana kre| jaba taka ve jIvita rahe sambhavataH kisI meM sAhasa bhI nahIM thA ki unake samakSa isa prakAra kA prastAva rakha sake, adhika kyA apane jIvanakAla meM unhoMne saMsthAna meM apanA citra bhI nahIM lagane diyaa| yadyapi unakI asvasthatA kI dazA meM maiMne unake sammAna meM abhinandana grantha ke prakAzana kI yojanA banAyI, kintu durbhAgyavaza hama unake jIvana kAla meM ise sAkAra nahIM kara sake / Aja unake svargavAsa ke pazcAt unakI smRti meM isa grantha kA prakAzana kara rahe haiN| pArzvanAtha vidyAzrama zodha saMsthAna kI bahuta dinoM se yojanA thI ki vaha jaina vidyA ke starIya zodha-lekhoM se yukta 'zramaNa' ke zodha-vizeSAGka prakAzita karake samAjaseviyoM evaM jaina vidyA ke

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zIrSastha vidvAnoM ko samarpita kare kintu zramaNa ke adhikAMza pAThakoM ke ruci vaibhinnya, starIya lekhoM ke abhAva evaM Arthika kAraNoM se aisA niyamita prakAzana sambhava nahIM ho sakA / ataH hamane 'jaina vidyA ke AyAma' (Aspects of Jainology) zIrSaka ke rUpa meM eka granthamAlA prakAzita kara usakA 'prathama puSpa' saMsthAna ke saMsthApaka lAlA jI kI puNyasmRti meM arpita karane kA nizcaya kiyaa| apanI yojanA ko mUrtarUpa dene hetu hamane jainavidyA ke vidvAnoM se lekha Amantrita kiye / vidvAnoM ne atIva utsAhapUrvaka apane lekha bhejakara hameM jo sahayoga pradAna kiyA hama usake lie unake AbhArI haiM / grantha ke prArambha meM lAlAjI ke vyaktitva aura kRtitva para kucha lekha haiM, usake pazcAt aMgrejI aura hindI bhASA meM jaina vidyA se sambandhita nibandha haiM / isa grantha ke prakAzana kA sampUrNa Arthika bhAra pUjya lAlA jI kI smRti meM sthApita cairiTebala TrasTa dvArA vahana kiyA gayA ataH hama usa TrasTa ke TrasTiyoM ke bhI AbhArI haiN| isa grantha kA mudraNa-kArya ratnA presa, vArANasI ne zIghra hI sampanna kiyA jisake lie hama unake prati kRtajJatA jJApita karate haiN| prUpha saMzodhana meM DA0 zivaprasAda, azoka kumAra siMha, DA0 umezacandra siMha, zrI jitendra zAha evaM zrI maheza kumAra kA sahayoga hameM prApta huA etadartha hama unake prati bhI AbhArI haiN| pro0 sAgaramala jaina nidezaka

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1. sAgaramala jaina, umezacandra siMha 2. dalasukhabhAI mAlavaNiyA 3. gulAbacanda jaina 4. harIzacandra jaina 5. S. L. Khanna 6. G. R. Sethi 9. Vilas A. Sangave 8. L. K. L. Srivastava 3. N. K. Singh 10. Goura Hajra 11. Sagarmal Jain 12. Jagdish Sahai 13. ke0 Ara0 candra 14. anupama jaina surezacandra agravAla 15. sAgaramala jaina 16. prema sumana jaina 17. rItA biznoI 18. Izvara dayAla 19. vizvanAtha pAThaka 20. kAjI aJjuma saiphI viSaya-sUcI BIOGRAPHY : yazanilipta jainavidyA ke niSkAma sevaka bAbU harajasarAya jI jaina : vyaktitva evaM kRtitva : sanniSTha kAryakartA lAlA zrI harajasarAya jI * bAbU harajasarAya jI : eka prAmANika vyaktitva : zrI harajasarAya jaina : eka samarpita vyaktitva : Lala Harjas Rai: Life and Ideals Harjas Rai Jain: A Man of Cleaner Public Life ENGLISH SECTION : Jaina Tradition of Tirthankaras : Contemporary Relevance of Triratna Ideal of Jainism : Jainas Concept of Substance : Jaina Theory of Paroksa Jnana : The Philosophical Foundation of Religious Tolerance in Jainism : Religion of Man HINDI SECTION : vizeSAvazyakabhASya ke pAThAntaroM, utkIrNa prAcIna abhilekhoM aura isibhAsiyAI kI bhASA ke pariprekSya meM prAcIna Agama granthoM kA sampAdana : jaina AgamoM meM nihita gaNitIya adhyayana ke viSaya : jainadharma meM naitika aura dhArmika karttavyatA kA svarUpa : aprakAzita prAkRta zatakatraya : eka paricaya : pANDava purANa meM rAjanaitika sthiti : jaina nirvANa : paramparA aura parivRtta : vyAvahArika jIvana meM nAma, rUpa, sthApanA aura pratIka : dazarUpaka aura nATyadarpaNa meM rasa svarUpa evaM niSpatti : eka tulanAtmaka vivecana 21. mArutinandana prasAda tivArI : khajurAho kA pArzvanAtha mandira : brAhmaNa evaM jaina dharmoM ke samanvaya kA mUrtarUpa 1 9 11 12 13 17 19 25 30 36 43 57 65 75 89. 93 99 107 116 123 144

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pArzvanAtha vidyAzrama zodha saMsthAna ke nirmAtA sva. zrI harajasarAya jI jaina janma : 13 /06/1896 svargavAsa : 18/06/1986

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Entrance to the Research-cum-Administrative Block. A View of the Library. pArzvanAtha vidyAzrama zodha saMsthAna P. V. RESEARCH INSTITUTE Women's Hostel Block for the P.V. Research Institute.

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vyaktitva paricaya BIOGRAPHY

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yaza nilipta jainavidyA ke niSkAma sevaka bAbU harajasarAya jI jaina : vyaktitva evaM kRtitva -sAgaramala jaina -umeza candra siMha vizva eka aisA raMgamaMca hai, jahA~ pratyeka vyakti ke jIvana ke abhinaya kA paTAkSepa huA karatA hai| zeSa raha jAte haiM-jIvana ke khaTTe-mIThe saMsmaraNa / mRtyu eka jIvana kA anta hai, to dUsare kA Adi bindU / isameM ghaTita aneka ghaTanAyeM to sAmAnya huA karatI haiM, lekina kucha vyaktiyoM ko kAryazailI aura jIvanAdarza aise hote hai ki ve yugoM taka yAda kiye jAte haiN| aise vyaktiyoM meM eka thelAlA harajasarAya jI jinhoMne apane 90 varSa kI sudIrgha jIvana-yAtrA meM yaza aura zoharata se nilipta rahakara mUlyAtmaka zikSA ke samagra vikAsa evaM unnayana hetu niSkAma bhAva se samAja sevA kii| parivartana prakRti kA niyama hai / mAnava jIvana meM isakI pariNati jarA aura mRtyu kI kramabaddha vyavasthA ke adhIna sahaja evaM svAbhAvika rUpa se hotI hai| yadyapi janma lene vAle kI mRtyu svAbhAvika hai, kintu bAbU harajasarAya jI kA nidhana samAja ko vyathita kara gyaa| hAlAMki Aja ve hamAre bIca nahIM rahe, lekina unake dvArA kiye gaye kArya aura unake jIvanAdarza hamAre samakSa unake sUkSma zarIra ke rUpa meM vidyamAna haiM / jaina samAja meM vidyA ke kSetra meM unake dvArA kI gayI sevAoM ko nizcita hI yugoM taka yAda kiyA jaayegaa| lAlA harajasarAya jI kA janma amRtasara ke prasiddha evaM sammAnita parivAra meM lAlA jagannAtha jI jaina ke yahA~ 13 akTUbara 1896 I0 ko huA thA / yaha parivAra apanI samRddhatA tathA dAnazIlatA ke lie prasiddha rahA hai| bhAiyoM ko zRMkhalA meM ve dvitIya sthAna para the, jabaki lAlA ratanacanda jI inake jyeSTha bhrAtA evaM lAlA haMsarAja jI kaniSTha bhrAtA the| unake agraja lAlA ratanacanda jI bambaI ke bhUtapUrva zeripha zrI zAdIlAla jI jaina ke pitA the| san 1911 meM pandraha varSa kI alpAyu meM inakA vivAha zrImatI lAbhadevI se huA, ve syAlakoTa ke prasiddha hakIma lAlA belIrAma jI jena kI suputrI thiiN| lAlA belIrAma jI ke suputra evaM zrImatI lAbhadevI ke bhrAtA lAlA gopAlacandra jI jaina bhArata vibhAjana ke pazcAt pAkistAna meM hI rahe aura kAlAntara meM apanI yogyatA ke kAraNa pAkistAna sarakAra dvArA sammAnita kiye gye| "candana viSa vyApata nahIM, lapaTe rahata bhujaMga" jaiso kahAvata unake jIvana meM kitanI adhika caritArtha huI, isakA andAja isI se lagAyA jA sakatA hai ki eka saphala vyavasAyI parivAra meM janma lene tathA alpavaya meM hI gRhasthI meM Abaddha ho jAne ke uparAnta bhI unhoMne apane zikSAkrama ko na kevala abAdha gati se jArI rakhA, varan amRtasara ke jaina samAja ke sarvaprathama snAtaka hone kA gaurava bhI prApta kiyaa|

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2 sAgaramala jaina zikSA ke prArambhika stara meM hI unake vyaktitva kI praur3hatA ko dekhakara yaha ukti sahaja hI yAda AtI hai - " honahAra viravAna ke hota cIkane pAta" / adhyayana kAla meM unheM eka niyamita evaM anuzAsita jIvana atyanta priya thA / kAleja jAne se pUrva prAtaHkAla uThakara kamare kI saphAI karate tathA bistara, meja, kursI evaM kamare kI samasta vastuoM ko suvyavasthita karate the / adhyavasAya hetu unakA nirdhArita samaya thA, jisameM sAmAnyatayA parivartana sambhava na thA / anAvazyaka samaya kI barabAdI evaM arthahIna vArtAlApa unheM priya na the / unake sahapAThI tathA paricita chAtra unakI niyamita dinacaryA, sahaja svabhAva, sApha-suthare evaM prasannacitta vyaktitva ke kAraNa unheM bahuta pasanda karate the / kadAcita hI koI dina aisA bItA ho, jisa dina subaha evaM zAma kI prArthanA meM unhoMne vyatikrama Ane diyA ho / amRtasara se maiTrika taka kI zikSA pUrNa karane ke bAda unhoMne 1915 meM lAhaura ke gavarnameNTa kAleja se iNTaramIDiyeTa stara kI zikSA grahaNa kI, jahA~ ve sAhitya ke vidyArthI bane / apane jIvana ke prArambhika kAla se hI ve pUrNataH zAkAhArI the / isI kAla taka ve eka putra ke pitA bhI bana cuke the / lekina unhoMne adhyavasAya meM DhilAI nahIM Ane dI / kakSAoM kI samApti para sAyaMkAla vyAyAma hetu krIr3A prAMgaNa meM jAte the, jahA~ unakA priya khela haoNkI thA, usakA jamakara abhyAsa karate the / isake atirikta tairAkI, boTiMga evaM skAuTiMga meM bhI unakI paryApta ruci thI / isI anukrama meM lAlAjI ne 1917 meM iNTaramIDiyeTa kI parIkSA uttIrNa karake snAtaka banane ke lie lAhaura ke gavarnameNTa kAleja meM praveza liyA / san 1919-20 taka unhoMne snAtaka kI zikSA pUrNa kii| isa kAla meM bhI unhoMne jIvana-caryA ke lie nirdhArita siddhAntoM meM koI kamI na Ane dI / unakA pramukha dhyeya thA - jIvana ko pUrNataH sAdA evaM nirdoSa rakhanA, jisake lie ve jIvana paryanta saMgharSarata rahe / rASTrabhakti to unake nasa-nasa meM samAyI huI thI, jisake nimitta ve vidyArthI jIvana se hI khAdI vastroM ko dhAraNa karate the aura dhArmika tathA sAmAjika kurItiyoM ko dUra kara rAjanaitika caitanyatA lAne ke lie socate rahate the / jisa samaya ve apanA adhyayana pUrNa kara rahe the, usa samaya mahAtmA gAMdhIjI ke AhvAna para deza ke kone-kone meM sAmAjika, Arthika, dhArmika evaM rAjanaitika anAcAroM tathA kurItiyoM ko lekara janAkroza jAgRta ho rahA thA / rASTrIya cetanA ko jAgRta karane ke lie videzI vastuoM ko bahiSkRta kara svadezI vastuoM ke upayoga para jora diyA jA rahA thaa| ina sabakA vyApaka prabhAva lAlAjI para par3anA svAbhAvika thA jisake phalasvarUpa unhoMne eka rASTrasevaka ke rUpa meM apane Apako samarpita kara diyA / khaddara to ve pahale se hI dhAraNa karate the / rASTra kI cetanatA hetu ve zikSA ko Avazyaka mAnate the / isa sandarbha meM unakI mAnyatA thI ki zikSA hI vaha tatva hai, jo vyakti ko saMskAra sampanna karane ke sAtha rASTrIya caritra ke unnayana meM agraNI bhUmikA nibhA sakatI hai| zikSA ke mahattva ko hRdayaMgama karate hue unhoMne rASTrIya zikSA paddhati ko vikasita karane ke lie san 1923 amRtasara meM zrIrAma Azrama hAI skUla kI AdhArazilA rkhii| nAriyoM ko zikSita karane ke prati ve kitane saMvedanazIla the, isakA AbhAsa zrIrAma Azrama hAI skUla meM prArambha kI gayI sahazikSA se ho jAtA hai / ve mAnate the ki samAja meM vyApta aMdhavizvAsa evaM kurItiyoM ko jar3a se miTAne ke lie puruSa evaM strI donoM ko zikSita karanA anivArya hai, aura yaha zikSA vyavasthA sAtha-sAtha sampanna ho to isake do pramukha lAbha ho sakate haiM / eka to yaha ki donoM ko eka-dUsare ko samajhane kA avasara

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yaza nilipta jaina vidyA ke niSkAma sevaka bAbU harajasarAya jI jaina : vyaktitva evaM kRtitva mila sakatA hai tathA dUsare-unheM apane bIca vibhinna asamAnatAoM ko kama karate hue rASTrIya dhArA meM kandhe se kandhA milAkara calane kA sAhasa prApta ho sakatA hai| isIlie ve isa skUla kI sthApanA kAla se lekara san 1966 taka sakriya rUpa se isake saMcAlana meM lage rahe, jaba taka ki unakA parivAra sthAyI rUpa se pharIdAbada Akara basa nahIM gayA / zikSA aura sAhitya ke prati kAlAntara meM unakI rujhAna aura prakhara ho gayI, jaba unhoMne yaha cintana kiyA ki prAcIna jainadharma, darzana evaM sAhitya ke vividha pahaluoM kA gambhIra adhyayana kiyA jAnA cAhie / ataH isa hetu unhoMne apane mitroM se parAmarza karake 1936 IsvI meM sohanalAla jainavidyA prasAraka samiti, amRtasara kI sthApanA kii| punazca jainavidyA ke adhyayana evaM zodha ke vistRta AyAmoM ko dRSTigata rakhate hue bhagavAn pArzvanAtha kI punIta janmasthalI kAzI meM san 1937 meM pArzvanAtha vidyAzrama zodha saMsthAna kI sthApanA kI tathA jIvana paryanta prANapaNa se isakA vidhivat saMcAlana karate rhe| ___jainavidyA evaM prAkRta bhASA ke vikAsa meM unakI paryApta ruci thii| apanI zaikSika pravRtti ke kAraNa hI jahA~ unhoMne ina donoM zikSA-saMsthAnoM ke saMsthApaka banane kA gaurava prApta kiyA, vahIM zatAvadhAnI ratanacandra jI ma. sA0 dvArA taiyAra kiye gaye ardhamAgadhIkoza ke nirmANa meM bhI yogadAna diyaa| isa kArya meM unhoMne muni jI ko prAkRta zabdoM ke aMgrejI paryAya talAzane meM sahayoga pradAna kiyaa| unhoMne na kevala zikSA ke mAdhyama se hI rASTra ko yogadAna diyA, apitu sakriya rUpa se rAjanIti meM bhI hissA liyaa| 1929 I0 kI lAhaura kAMgresa jisake dvArA rASTravAsiyoM ko sampUrNa AjAdI kA nArA diyA gayA thA. meM unhoMne eka svayaMsevaka banakara sakriya kAryakartA ke rUpa meM kArya kiyaa| unakA jIvana prArambha se hI sAmAjika cetanA ke lie samarpita rahA hai| isa pariprekSya meM saMyoga se unakI DAyarI ke kucha panne mile haiM, jinase jJAta hotA hai ki ve apane jIvana ke prArambhika kAla se hI sAmAjika gatividhiyoM meM paryApta ruci lete the| san 1937 meM unakA sAmAjika sudhAra ko lekara zrI AnandarAja surAnA se jo ki usa samaya 'akhila bhAratIya janasaMgha sudhAra-samiti' ke saciva the, paryApta patra-vyavahAra huA thaa| skAuTa ke kSetra meM unakI ruci vidyArthI jIvana meM hI ho gayI thii| unameM skAuTa kI sevA bhAvanA kA bIja jIvana ke prArambha meM hI aMkurita ho cukA thA, jo nirantara puSpita evaM pallavita hotA rhaa| skAuTiMga ke prati apanI viziSTa abhiruci ke kAraNa hI ve amRtasara skAuTa esoziyezana ke sadasya bane / ve 1933 meM ajamera ke sthAnakavAsI jaina sAdhu-sammelana meM sammilita hue the aura unhoMne usa sambandha meM apanA svataMtra cintana vyaka kiyA thaa| pramukha svataMtratA senAnI evaM sampUrNa krAnti ke praNetA zrI jayaprakAza nArAyaNa se bhI unakA nikaTatama samparka rhaa| samAja sevA ke kAryoM ke sampAdana hetu unheM Apane paryApta Arthika sahAyatA bhI pradAna kii| sAhitya ke sAtha-sAtha jyotiSa ke kSetra meM bhI unakI ruci ullekhanIya thii| pUjya sohanalAla jI ma0 sA0 ne jo jaina paMcAMga banAyA thA, usake sabhI aMgoM kA na kevala unheM jJAna thA, apitu samAja meM mAnyatA prApta karavAne ke lie unhoMne athaka prayAsa kiyA thaa| yadyapi yaha duHkha ke sAtha

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sAgaramala jaina likhanA par3a rahA hai ki pUjya zrI sohanalAla jI ma0 sA0 ke svargavAsa ke pazcAt isa dizA meM Age koI pragati na ho skii| lAlAjI kA sAmAjika cintana kAphI vyApaka aura udAra thA / ve nitAnta paramparAvAdI nahIM the| ve likhate haiM ki "yadi koI vyakti sAmAjika niyama ke viruddha kisI aisI strI yA puruSa se sambandha jor3a le, jise samAja meM mahApApa samajhA jAtA hai| ve prazna karate haiM ki kyA yaha pApa hai ? kyA aisA karanA narakagAmI hone ke lie paryAya hai ? sAmAnya dRSTi se yadyapi aisA karanA pApa samajhA jAtA hai aura ise anacita mAnA bhI jAnA cAhie: phira bhI unakI daSTi meM pApa aura puNya kI yaha vyAkhyA deza aura kAla sApekSa hai / ve zAstrIya udAharaNa dete hue kahate haiM ki yaugalika kAla meM bhAIbahana paraspara dAmpatya jIvana bitAte the, kintu ve naraka na jAte the aura na unheM pApI hI mAnA jAtA thaa| vastutaH unakI dRSTi meM pApa-puNya kA AdhAra koI kriyA yA AcAra kA niyama vizeSa nahIM thA, apitu vyakti kI dUSita yA adUSita manovRtti athavA asaMmaya yA saMyama kI bhAvanA hai|" __ ve Age likhate haiM ki-"saMyama manuSya-jIvana kA aTala aura sarvakAlika niyama hai| ataH yadi manuSya saMyama kA pAlana nahIM karatA hai, to usakI yaha kriyA pApa bana jAtI hai aura yadi saMyama kA pAlana karatA hai to vahI kriyA puNya bana jAtI hai| vastutaH puNya aura pApa manuSya kI jIvana-dRSTi para nirbhara haiN| sAmAnyatayA samAja ke niyamoM ke anusAra koI vivAhita yugala yadi viSaya-vAsanApUrNa dAmpatya jIvana vyatIta karatA hai to use burA nahIM samajhA jAtA hai| isake viparIta sAmAjika niyamoM ke pratikUla yadi koI yugala saMyama-pUrvaka dAmpatya-jIvana bitAtA hai, to use burA samajhA jAtA hai| kintu vicAra karanA cAhie ki sambhoga kI kriyA to donoM meM eka hI hai aura usakA phala bhI eka hI hai / ataH honA to yaha cAhie ki jo vAsanArata hai, asaMyamI hai, use pApI mAnA jAya aura jo saMyamI hai, use puNyAtmA mAnA jAya / " vastutaH vyAvahArika jIvana kA mukhya AdhAra sayama ko kArya rUpa meM pariNita karane ke lie hai / saMyama ke lie ho samAja, dharma aura vivAha kI vyavasthA huI hai| vyAvahArika jIvana pUrNa saMyama taka pahu~cane ke lie rakhA gayA aMkura hai / ataH gRhastha jIvana meM yadi pati-patnI meM saMyama hai to ve brahmacArI haiM aura isIlie gRhastha jIvana meM U~ce se U~ce uThane kI sambhAvanA banI huyI hai| yaha caritra ke gaThana kA samyak avasara hai aura pUrNa saMyama ko dizA meM bar3hA huA eka kadama hai| vastutaH vyakti ke jIvana ko koI nArakIya banAtA hai, to vaha hai-vilAsitA, svArthaparatA evaM uddAma kAmavAsanA, na ki pArivArika jIvana / pArivArika jIvana to saMyama kI sAdhanA kA eka sundara avasara hai| pArivArika jIvana ke sambandha meM lAlAjI kitane sajaga the, isakA bhI udAharaNa unakI DAyarI meM mila jAtA hai| ve likhate haiM ki "kanyAoM se merI prArthanA hai ki ve sayAnI hokara gRhastha baneM, to sasurAla kI Arthika vyavasthA bahuta anukUla na hone para ghabar3AyeM nahIM, apane pati se ulajhe nahIM, apane pati kA mana se bhI nirAdara na kareM, apitu usake prati zraddhA aura prema kA bhAva rakheM / premapUrvaka use utsAhita kareM aura Arthika unnati ke mArga ko sugama bnaayeN| pati ke saMkoca, bhaya, nirAzA aura nirutsAha ko apane premamaya vyavahAra se dUra kreN| use na lajjita kareM aura na dUsaroM ko use lajjita karane deN| dUsaroM ke sAmane usako DhAla baneM / ghara-bAhara pratyeka avasthA meM usakI kamAI meM svatantratA aura santoSa pradarzita kreN|"

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yaza nilipta jainavidyA ke niSkAma sevaka bAbU harajasarAya jI jaina : vyaktitva evaM kRtitva 5 isI bhAvanA kA pradarzana unhoMne puruSoM ke lie bhI kiyA hai| ve likhate haiM ki "manuSyoM ko cAhie ki apanI dharmapatniyoM para vizvAsa, zraddhA, prema aura bhakti banAne rakheM / unako mAna-maryAdA, unake sukha aura ArAma tathA unakI hArdika abhilASAoM ko yathAzakti pUrti kA nirantara dhyAna rkheN| unase aisA premamaya samparka kareM, jaisA unhoMne kabhI kisI upanyAsa, nATaka yA kAvya meM par3hA ho aura usakI icchA unake mana meM utpanna huI ho|" uparyukta uddharaNoM se yaha pratibhASita hotA hai ki unameM vyakti aura usake pArivArika jIvana ko sukhada aura samRddha kaise banAyA jAya, isa sambandha meM ve sajaga rhe| unhoMne apane parivAra meM ina gaNoM ko vikasita karane kA pUrA prayatna kiyaa| isI kA pariNAma hai ki Aja unake saMyakta parivAra meM jisakI sadasya saMkhyA 250 ke AsapAsa hai, pUrNa sAmaMjasya aura caritra-niSThA hai| unake parivAra ne na kevala Arthika kSetra meM paryApta pragati kI, apitu samAja meM pratiSThA aura sammAna bhI arjita kiyaa| unake bhatIje zrI zAdolAla jo aura unake putra zrI nRparAja jI kI sAmAjika pratiSThA se sabhI paricita haiN| pArivArika dAyitvoM ke prati ye rUr3hivAdI na the| jahA~ eka ora ve saMyukta parivAra kI garimA banAye rakhane meM pratyeka sadasya kA sahayoga apekSita mAnate the, vahIM unakA vicAra thA ki parivAra ke pratyeka vyakti ko usakI manaHsthiti ke anusAra svatantra kArya sampAdana kI bhI pUrI chUTa milanI caahie| isakA eka bar3A sApha udAharaNa unhIM ke jIvana se mila jAtA hai| snAtaka banane ke uparAnta jaba ve ghara Aye, to kaI varSoM taka apane pUrvajoM dvArA nirmita makAna meM hI parivAra ke anya sadasyoM ke sAtha rahe, lekina dhIre-dhIre parivAra bar3A hone para unheM vaha ghara choTA lagane lgaa| ataH unhoMne pitAjo se isa sambandha meM salAha lI, lekina unake cAcAjI zAyada aisA nahIM cAhate the| ataH lAlAjI cAcAjI kI AjJA ko bhI avamAnanA nahIM karanA cAhate the / Age calakara unake saMyukta parivAra meM sadasya saMkhyA adhika ho gayI thI, jisake kAraNa eka hI ghara meM rahane para sabakI kAryakSamatA para bhI asara par3atA thaa| ina saba tathyoM kI tarapha dhyAna AkRSTa karAkara pitAjI ne alaga makAna lene kI AjJA prApta kara lii| lAlAjI ke isa kRtya se eka bAta to pUrNataH spaSTa ho jAtI hai ki ve vicAroM ke mAmale meM bilkula sApha evaM khule hue the, lekina pArivArika sadasyoM kI maryAdA kA pAlana karanA bhI jAnate the| itanA saba kucha hote hue bhI snAtaka banane ke uparAnta unhoMne apane paitaka vyavasAya ko hI apanAnA jyAdA ucita smjhaa| jisa prakAra zikSA evaM samAja-sudhAra kAryakramoM ke kAraNa unhoMne samAja meM eka sammAnajanaka sthAna prApta kiyA, usI prakAra vyavasAya ke kSetra meM bhI unake samakAlIna vyavasAyI unakI isa pratibhA kA lohA mAnate the| yadyapi vyavasAya ke sambandha meM unake vicAra baDe hI spaSTa the| ve kahA karate the ki "hama paramparAgata vyavasAyoM kI apekSA udyogoM ke mAdhyama se saka rASTrIya utpAdana evaM pUMjI viniyoga meM rASTra ko sahayoga de sakate haiM aura Arthika kSetra meM vyApta asamAnatA ( anya dezoM kI tulanA meM ) ko zIghra hI kama kara sakane meM saphala ho sakate haiN|" apanI isI pravRtti ke kAraNa unhoMne udyogoM ko prAthamikatA dI / yadi hama kaheM ki pharIdAbAda ko audyogika nagarI ke rUpa meM vikasita karanevAle jo kucha thor3e se udyogapati haiM, unameM lAlAjI evaM unake parivAra kA yogadAna agragaNya hI mAnA jAyegA, to koI atyukti na hogii| unake saMyukta

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b sAgaramala jaina parivAra dvArA sthApita audyogika saMsthAnoM meM nyUkema plAsTiksa li0, nyU veyara iNDiyA li0, eksisa kemikalsa evaM phArmAsyUTikalsa li0, nyU phArmA kemikalsa Adi ullekhanIya haiN| ina sabake bAvajUda unake jIvana kA eka aura bhI pahalU thA, jo nitAnta dArzanikatA se otaprota thaa| ve apane irda-girda ghaTita honevAlI ghaTanAoM ke sandarbha meM itanA adhika cintana karate the ki vaha eka dArzanika mImAMsA bana jAtA thaa| saMyogavaza unake jIvana-darzana ko samajha sakane meM unakI DAyarI ke panne hameM mArgadarzana de sakate haiN| ve likhate haiM ki "hinduoM ko isa eka hI janma para vizvAsa nahIM hai| unheM vizvAsa hai ki AtmA apanI unnati ke mArga meM kaI bAra janma dhAraNa kregii| isalie kisI vizeSa janma meM na to itanA mohAndha hI honA cAhie aura na nirAza hI, kyoMki AtmavikAsa ke aneka avasara milate haiN| mRtyu unheM kabhI eka aisA anta jo sadaiva ke lie vikAsa ke avasara hamAre hAtha se chIna le, pratIta nahIM huaa| zarIra hI to anitya hai, AtmA nhiiN| jisakA svabhAva hI badalate rahanA hai, to phira usase itanA moha bhI kyoM / bhAratIyoM ne mRtaka zarIra ko jalAne ko jo prathA nikAlo, vaha kaI kAraNoM se abhISTa hai / bhAratIyoM ko mRtaka zarIra se na to moha thA, aura na isa jIrNa zarIra ko koI aavshyktaa|" unake vyaktigata anubhava hI itanA kucha kaha jAte haiM ki jo eka vyathita evaM nirAza vyakti ke jIvana meM punaH AzA kI jyoti jagA sakane hetu paryApta haiN| ve apanI DAyarI meM yaha bhAva vyakta karate haiM ki "saMsAra vicitratAoM se bharA par3A hai, yaha apAra hai, athAha hai| isameM koI bhI ghaTanA aura avasthA asambhava nhiiN| svayaM jaisA karoge, vaisA paaoge| ataH kisI bhI ghaTanA se ghabarAo nahIM, kyoMki yahA~ saba kucha sambhava hai| ataH jo kucha bhI parezAnI hai, vaha vyakti kI ajJAnatA aura saMkIrNatA ke kAraNa hai|" isalie ve parezAna vyakti ko ina ajJAnatAoM evaM saMkIrNatAoM se Upara uThane kI salAha dete hue likhate hai ki "svayaM prasanna raho, garobo ho, amoro ho, sukha ho, dukha ho haMso-haMsAo to tuma sukhI hoge aura saMsAra tumheM sukhada hI pratIta hogaa|" paramparAgata rIti-rivAjoM meM bhI unheM yadi koI vizeSa bAta dikhAyo par3atI, to usa para cintana karate aura likhane se lekhanI ko roka na pAte / hinduoM aura musalamAnoM ke tyauhAroM kI tulanA karate hue ve likhate haiM ki "hinduoM kA koI tyohAra ho, vaha Anandotsava ke lie hotA hai| hama janma divasa to Ananda ke sAtha manAte hI haiM, para mRtyu divasa bhI Ananda kA ho viSaya hai / mRtyu sadaiva ke lie anta nahIM / mRtaka vyakti hamAre lie sadA ke lie kho nahIM gyaa| yaha to jIrNa zarIra kA jIrNa vastroM kI taraha parivartana hai| ataH mRtyu ke avasara para bhI Anandotsava manAyA jAnA cAhie / mRtyu koI bhaya nahIM, vaha avazya AtI hai| hamAre bar3e dharmanetA ho cuke haiM, jinakI mRtyu kaI prakAra ke duHkha aura kaSTa se huI hai; parantu hama kabhI bhI unako usa avasthA ko duHkha aura por3A kA AvaraNa nahIM pahanAte / mRtyu bhI hamAre lie utsava yA Ananda manAne kA divasa hai, zAnti kA adbhuta avsr|" bhAratIya saMskRti kI AtmasAta karane kI pravRtti para unakI lekhanI kitanI mukhara huI hai| ve likhate haiM ki "hinduoM ke abataka jindA rahane kA eka kAraNa yaha bhI hai aura jo sabako jJAta hai-yaha hai hamArI smnvyshiiltaa| sadaiva se hI hindustAna meM naye-naye loga AkramaNakArI athavA

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yaza nirlipta jainavidyA ke niSkAma sevaka bAbU harajasarAya jI jaina : vyaktitva evaM kRtitva 7 anya rUpoM meM yahA~ Akara basate rahe haiN| ve apane-apane vicAra aura dharma sAtha lAte rahe haiM, kintu yahA~ Akara ve sabhI eka-dUsare se ghula-mila gye| yahAM kA prabhAva unako hindU banAtA rahA hai| hajAra varSa kI parAdhInatA ke uparAnta bhI hamArI saMskRti jIvita hai, kAraNa yahI hai ki hamameM AzA, saralatA, dRr3hatA, pavitratA, kArya kSamatA evaM avasara ke sAtha anukUlana ke guNa sadaiva rahe haiN|" apane evaM parivAra ke svAsthya ke sambandha meM ve pahale se hI bahuta satarka rahate the| apane bAlyakAla se hI ve subaha-zAma niyamita prArthanA karate the / pratyeka kArya karane kA unakA samaya nizcita hotA thA / ve samucita vyAyAma Adi karate the aura apane parijanoM ko isa hetu prerita karate the| dAMtoM kI surakSA ke sambandha meM unake vicAra kitane anukaraNIya haiN| ve likhate haiM ki "dAMtoM ke masUr3hoM para kucha jora se aMgulI pherA karo aura Upara ke masUr3hoM para use isa prakAra phero ki vaha masUr3hoM se nIce ke dA~toM kI ora Aye aura nIce ke masUr3hoM para isa prakAra aMgulI phero ki vaha pherate samaya Upara dA~toM kI tarapha jAye / jora se aMgulI pherane kA tAtparya yaha nahIM ki masUDhoM para atyadhika dabAva DAlA jAya / parantu itanA avazya hai ki kucha dabAva avazya par3e, jisase masUr3hoM ke andara koI sthAna polA par3ane vAlA ho, vaha na pdd'e| kintu yaha dhyAna rakhanA cAhie ki bahuta jora se dabAne para masUr3hoM ke ve sthAna jo dAMtoM ko pakar3a kara rakhate haiM, zaktihIna ho sakate haiM / ataH dAMtoM ke lie samacita vyAyAma karanA hI ucita hai| isake lie masUr3hoM kI mAliza karate rahanA, ganne Adi ko dAMtoM se chIlakara khAnA Adi upayogI hote haiN| dAMtoM ke saMbaMdha meM yaha dhyAna rakhanA cAhie ki ati garama aura barpha Adi ati ThaMDe padArtha unake lie zatra haiN| dAtoM kA jIvana meM kitanA mahatva hai, ve spaSTa karate haiM ki yadi muMha meM dAMta nahIM haiM, to na bhoga sukhadAyaka hogA, na bhojana meM svAda AyegA, na cehare kA saundarya ho rhegaa|" unakA yaha lekhana isa bAta kA pratIka hai ki ve svAsthya sambandhI choTI se choTI bAta ke lie kitane saMvedanazIla the| __ lAlAjI na kevala apane yA apane parivAra ke prati satarka rahate the, apitu sAmAnya janatA ke roga bhI unheM andara taka marmAhata kara jAte the| isIlie unhoMne pharIdAbAda meM apane putroM ke sAtha milakara jIvana-jagana ceriTebala TrasTa kI sthApanA kI, jo Aja homyopaithI cikitsA paddhati se sAmAnya janatA ke kaSToM kA nivAraNa karane meM samartha hai| __ isa prakAra hama yaha kaha sakate haiM ki zrI lAlA harajasarAya jI ne vaha saba kucha kiyA, jo saMsAra meM aMgaliyoM para gine jA sakane vAle loga kiyA karate haiN| unhoMne binA kisI nAma aura yaza kI kAmanA se, niSkAma bhAva se samAja sevA kii| hameM yaha kahane meM bar3e hI garva kA anubhava ho rahA hai ki lAlAjI una gine-cune vyaktiyoM meM se the, jinako sarasvatI aura lakSmI kA varada upahAra sAthasAtha prApta thaa| itanA saba kucha hote hue unhoMne apanA samUcA jIvana eka vidyA premI evaM samAja sevI ke rUpa meM vyatIta kiyaa| ve eka aise vyaktitva ke svAmI the, jinake athaka parizrama evaM mUkasevA se pArzvanAtha vidyAzrama zodha saMsthAna ke rUpa meM eka aisI saMsthA kA vikAsa huA, jo unake vyaktitva aura kRtitva kA jIvanta svarUpa hai aura jisake kAraNa ve jaina vidyA ke unnayana meM lage vyaktiyoM meM agragaNya mAne jA sakate haiN| sAmAjika kArya sampanna karate hue bhI Arthika muddoM para unakI satakartA darzanIya thii| nizcita niyamoM kA anupAlana karate hae zoharata kI apekSA se rahita karma meM tallInatA hI unake jIvana kA bIjamantra rahA hai| sambandhita saMsthAna kI raddI kI TokarI kA eka Tukar3A bhI

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8 sAgaramala jaina unake kAma na Aye, isake lie ve na kevala svayaM caitanya rahate the, apitu apane pArivArika sadasyoM evaM iSTa mitroM ko bhI saceta evaM sAvadhAna karate rahate the / vastutaH lAlAjI kA samUcA jIvana eka khilAr3I kA sA thA, jisameM hAra kA matalaba hotA hai, jItane ke lie pUrva se bhI adhika abhyAsa karanA / unakI isI pravRtti ne unheM aisA vyaktitva pradAna kiyA, jisake balapara unhoMne hara kSetra meM saphalatA ko kadama cUmane hetu vivaza kiyA / unake bhare-pUre parivAra meM kula 6 putra aura do putriyoM ne janma liyA / inameM zrI subuddhinAtha evaM prathama putra zrI amaracandrajI jaina kramazaH 1958 evaM 1985 meM svargavAsI ho gaye / zeSa cAra putra zrI bhUpendranAthajI jaina, zrI vidyAbhUSaNajI jaina, zrI ramezacandra barAra evaM zrI kailAzacandrajI jaina apane pUjya pitA ke nakze kadama para hI cala rahe haiN| unake putroM meM varIyatA krama ke anusAra dUsare zrI bhUpendranAthajI jaina sAmAjika aura zaikSaNika gatividhiyoM meM na kevala prANapaNa se kAryarata haiM, apitu vartamAna meM pArzvanAtha vidyAzrama zodha saMsthAna ke saciva kA mahattara pada bar3I hI niSThA aura kuzAgratA ke sAtha saMbhAle hue haiN| lAlAjI ke bar3e bhAI lAlA ratanacandajI ke pautra aura zrI zAdIlAlajI ke putra zrI nRparAja esa0 jaina jo pArzvanAtha vidyAzrama zodha saMsthAna kI saMcAlaka samiti ke upAdhyakSa bhI haiM, apane dAdAjI kI kRti pArzvanAtha vidyAzrama ke samyak vikAsa hetu sadaiva sakriya yogadAna dete haiM; Aja ve samagra jaina samAja kI pratinidhi evaM akhila bhAratIya saMsthA "bhArata jaina mahAmaNDala" ke adhyakSa bhI haiN| unake parivAra kI sevAbhAvanA kA anumAna isI se lagAyA jA sakatA hai ki unake nidhanoparAnta unake dvArA sthApita kI gayI zaikSaNika evaM sevA saMsthAoM kI nirantara pragati hetu unake parivAra ne unakI smRti meM sevA aura zikSA ke lie 25 lAkha rupaye ke eka ceriTebala TrasTa kA nirmANa karane kA saMkalpa liyA hai| yaha nizcita hI unakA eka prazaMsAjanaka kadama hai| yadyapi Aja hamAre bIca lAlAjI kA sthUla zarIra vidyamAna nahIM hai, lekina pArzvanAtha vidyAzrama zodha saMsthAna ke kaNa-kaNa meM vyApta unakA sUkSma zarIra unake vyaktitva aura kRtitva kI kahAnI kaha rahA hai| Aja samAja kA dAyitva haiM ki unake dvArA saMsthApita jaina vidyA ke uccatama adhyayana kendra, pArzvanAtha vidyAzrama ko vikasita evaM samunnata karane meM manasA, vAcA, karmaNA sahayoga deM / anta meM hama itanA ho kahanA cAheMge ki lAlAjI ne jisa jJAnadopa ko bhagavAn pArzvanAtha kI pAvana nagarI meM prajjvalita kiyA hai, usakI jJAnarUpI dvIpa - zikhA sadaiva Alokita rahe yaho unakI svargastha AtmA ke prati saccI zraddhAJjali hogI /

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sanniSTha kAryakartA lAlA zrI harajasarAya jI -dalasukhabhAI mAlavaNiyA tA0 20-6-86 ko tAra milA ki tA0 18-6-86 ko zrI lAlA harajasarAya jI kA avasAna ho gayA / yadyapi pichale kucha varSoM se ve bImAra to the, kintu hAlAta to aise hI the ki ve zatAyu hoNge| kintu hamArI zubhecchA aura niyati meM mela nahIM / ve 90 varSa kI Ayu meM cala diye| lAlA harajasarAyajI ke bar3e bhAI lAlA ratanacandajI se to merI mulAkAta bambaI meM 1934 meM ho ho gaI thii| unako loga paMjAba kA zera kahate the| sthAnakavAsI kAnpharensa meM unakA jo rUpa dekhA vaha zera kA hI thaa| unake mana meM jo a~ce vaha binA kisI hicaka ke kaha dete the aura apanI bAta para ve aTala bhI rahate the| mAlUma huA ki unakA kuTaMba hI aisA thA ki jo bho ucita ho usakA samarthana karanA-anucita kA anusaraNa nahIM karanA / jaba unake bar3oM ko mAlama haA ki motI prApta karane meM bar3I hiMsA hotI hai to apanI kamAI kA vicAra kiye binA tatkAla hI motI kA vyApAra chor3a diyaa| aisA sAhasa Aja ke vyApArI meM durlabha hai kintu yaha satya ghaTanA haiN| aise hI the lAlA ratanacandajI ke beTe zrI zAdIlAla jii| ve jaba bambaI ke zarIpha bane taba kaI taraha kI pArTiyAM dene kA avasara AyA, kintu kabhI bhI mAMsa kA upayoga unhoMne pArTI meM nahIM kiyaa| aise kaTaba meM janme lAlA harajasarAya jI lAlA ratanacanda jI ke choTe bhAI the, to kuTuMba ke saMskAra unameM honA svAbhAvika thaa| kuTaMba kI jaina bhAvanA to unameM thI hI, usameM mile Arya samAja ke vicAra aura rASTrIya vicAra dhaaraa| taba lAlA harajasarAya kA jIvana eka ucca sajjana kA honA svAbhAvika hI thA / unako naI zikSA kA mahatva jJAta thA / svayaM bI0 e0 taka par3he the| zikSA ke viSaya meM Arya samAja ke naye vicAra kA prabhAva una para par3A aura unhoMne amRtasara meM 'rAmAzrama' ke nAma se eka ucca AdarzoM ko lekara lar3akoM aura lar3akiyoM ke skUla kI sthApanA I0 san 1933 meM kI aura jaba taka amRtasara rahe taba taka usakA sucAru rUpa se saMcAlana karate rhe| jaba pharIdAbAda Aye to maMtrI pada chor3a diyaa| merA aura unakA prathama paricaya 1937 meM banArasa meM huaa| amRtasara kA eka pratinidhimaNDala zikSA saMsthA kI sthApanA kI bAta lekara banArasa paNDita zrI sukhalAlajI ke pAsa AyA thaa| usameM lAlA harajasarAyajI hI mukhya the| unako aura unake sAthiyoM ko paMDita jI kI yaha bAta"sthAnakavAsI samAja meM vidyA kI ArAdhanA dekhI nahIM jAtI, to Apa kucha usake lie kareM aura sthAnakavAsI samAja ko vidyA ke lie kucha karanA ho to banArasa se bar3hakara koI sthAna ho nahIM sakatA", a~ca gii| una sabhI ne ekamata se nizcaya kiyA ki banArasa meM pUjya zrI sohanalAlajI kI smRti meM 'pArzvanAtha vidyAzrama' ke nAma se saMsthA kI sthApanA kI jAya / Aja hama dekhate haiM ki yaha saMsthA jaina samAja kI eka pratiSThita saMsthA bana gaI hai / isameM zrI lAlA harajasarAyajI kA jo yogadAna rahA hai, vaha sadaiva vidvAnoM ko yAda rhegaa| jaba taka svastha rahe, ve isa saMsthA ke maMtrI bane rahe aura usakI samasyAoM kA hala jisa sahaja buddhi se karate rahe, usakA maiM sAkSI huuN|

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dalasukhabhAI mAlavaNiyA aneka bAra matabheda hue kintu nipaTAne kI unakI jo yukti thI usake kAraNa unase kisI kA matabheda rahe aisA maiM nahIM jaantaa| atyaMta sajjana aura nyAya parAyaNa aise vyakti kA darzana durlabha hai| saMsthA ke saMcAlana meM artha kI AvazyakatA hotI hai| usakA juTAnA eka kaThina kArya hotA hai| artha vyavasthA unakA kuTumba aura kuTumba se saMlagna anya parivAra kara sakane meM samartha the, kintu unakA vicAra thA ki yaha saMsthA samAja kI hai aura samAja kA bhI sahayoga unameM honA jarUrI haiaisA ve mAnate the| ataeva sthAnakavAsI samAja ke paMjAbI kuTumboM meM ghara-ghara jAkara vArSika tIsa rupaye jaisI rakama ve ekatra karate rahe / saMpanna parivAra ke hote hue bhI unako isa kArya meM koI saMkoca nahIM thA / isa taraha unake kuTumboM ko unhoMne saMsthA se saMlagna kara diyA thaa| zikSA ke kSetra ke alAvA 1929 se hI rASTrIya vicAradhArA se bhI ve prabhAvita the aura khAdI pahananA svIkAra kiyA thaa| unheM koI pada kI icchA nahIM thI, kintu Thosa kArya meM ruci thii| ataeva jisa saMsthA ko unhoMne banAyA usI meM pUrA samaya dete rahe / phira bhI unakA nAma unake kArya ke kAraNa rozana honA svAbhAvika thaa| ataeva hama dekhate haiM ki I0 1941 meM sthA0 jaina yuvaka kAnpharensa ke pramukha bane / holI ke dinoM meM ve apane mitroM ke sAtha banArasa Ate aura vidyAzrama ke chAtra aura adhikArI tathA yunivarsiTI ke adhyApakoM ke sAtha holI khelte| isa taraha unhoMne vidyAzrama ke sAtha tAdAtmya sthApita kara liyA thaa| pUjya zatAvadhAnI ratnacanda jI kA cAturmAsa amRtasara meM huA taba unake paricaya meM Aye / taba ve jo ardhamAgadhI koSa banA rahe the, usameM zabdoM kA aMgrejI rUpAntara karane meM ve sahAyaka bane / pUjya sohanalAla jI ko aMgrejI akhabAra par3hakara sunAne kA kAma bhI unhoMne kiyaa| unakA apanA parivAra bahuta bar3A thaa| unake chaH putra aura tIna putriyAM huii| unake rahate, unameM se do putra cala base lekina unakI dhArmika pariNati aisI thI ki eka bAta hI kahate the ki mujhe jAnA thA aura ve cale gye| jo kucha kaSTa Ava use sadbuddhi se sahana karanA unakA svabhAva bana gayA / unakI patnI zrImatI lAbhadevI kA bhI avasAna san 1960 meM hI ho gayA thaa| kintu unake parivAra ne unheM prema se sNbhaalaa| pArzvanAtha vidyAzrama kA bhAra unake dvitIya putra zrI bhUpendranAtha jI acchI taraha saMbhAla rahe haiM aura unakA abhAva khaTakatA nahIM, aisI niSThA se zrI bhUpendrajI kArya kara rahe haiM / ahamadAbAda-9

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bAbU harajasarAyajI : eka prAmANika vyaktitva - gulAbacanda jaina pArzvanAtha vidyAzrama zodha saMsthAna ke nirmANa meM bAbU harajasarAyajI kA mahatvapUrNa yogadAna rahA hai | zrI sohanalAla jaina dharma pracAraka samiti kI sthApanA ke uparAnta isake kAryakSetra ko vistRta rUpa dene ke lie Apane kucha mitroM kI salAha tathA zatAvadhAnI muni zrI ratanacandajI ma0 sA0 ke Adeza se Apane paM0 sukhalAlajI se banArasa meM samparka sthApita kiyaa| paNDita jI ke nirdezana ke AdhAra para samiti ne je navidyA ke vikAsa evaM pracAra-prasAra ko apanA mukhya lakSya banAyA tathA unhIM uddezyoM kI pUrti hetu vidyAnagarI kAzI meM 1937 meM pArzvanAtha vidyAzrama zodha saMsthAna kI nIMva / samiti ko prApta dAna ke atirikta zrI harajasarAyajI ne isa puNya kArya meM vyaktigata rUpa se kAphI Arthika sahayoga pradAna kiyA / bAbU harajasarAjI se merA prathama paricaya unhIM ke suyogya bhatIje lAla zAdIlAlajI ke mAdhyama se sva0 vyAkhyAna vAcaspati zrI madanalAlajo ma0 ke sAnnidhya meM dillI meM huA thA / dinoMdina yaha sambandha pragAr3ha hotA gayA, phira to unake sAtha pArzvanAtha vidyAzrama ke koSAdhyakSa ke rUpa meM varSAM kArya karanA pdd'aa| maiMne pAyA ki lAlAjI svabhAva se atyanta mRdu, alpabhASI aura saGkocI haiM / kintu kartavyaniSThA aura lagana unameM kUTa-kUTa kara bharI huI hai / Apane samAja sevA to ko, kintu nAma kI koI kAmanA nahIM rakhI, sevA kA Dhola kabhI nahIM piittaa| alipta aura niSkAma bhAva se sevA karanA ho unake jIvana kA mUla mantra rahA hai / sAmAjika saMsthAoM meM kArya karate hue bhI Arthika mAmaloM meM sadaiva sajaga aura prAmANika rahanA unakI sabase bar3I vizeSatA hai / saMsthA kA eka kAgaja bhI apane nijo upayoga meM na Aye isake lie na kevala svayaM sajaga rahate, balki parivAra ke logoM ko bhI sAvadhAna rakhate / lAlAjo kevala vidyApremI ho nahIM haiM, apitu svayaM vidvAn bhI haiM / yaha bAta sambhavataH bahuta kama loga hI jAnate haiM ki zatAvadhAnI paM0 ratanacandajI ma0 sA0 dvArA nirmita ardhamAgadhI koSa ke aMgrejI anuvAda kA kArya svayaM lAlAjI ne kiyA thA / yaha inhIM ke parizrama kA mIThA phala hai ki pArzvanAtha vidyAzrama zodha saMsthAna jainadharma aura jainavidyA kI nirmala jyoti phailA rahA hai / unakI tapasvitA evaM niSkAma sevAvRtti se hama logoM ko satat preraNA milatI rahe / dillI

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zrI harajasarAya jaina : eka samarpita vyaktitva - harIzacandra jaina kucha bAteM asambhava nahIM to kaThina jarUra hotI haiM-- zrImaMta hokara bhI sAdagI meM jInA, sahAyatA ke lie naukara-cAkaroM ke rahate bhI hara kAma khuda nibaTAnA aura saMsAra meM rahate hue bhI saMsAra moha mAyA se nirlipta hokara jonA / aise vyakti meM jJAna, caritra aura sevA kA saMgama hotA hai / aisA hI vyakti dharma tathA samAja ke lie kucha Thosa kara pAtA hai / zrI harajasarAya jI se merA paricaya san 1937-38 se hai / bambaI Ate aura mere pUjya pitA zrI jagannAtha jI jainI ke pAsa rahate se dUra hamezA khAdI ke nirmala vastroM meM hI dekhA hai / isa bIca aksara unase lambI carcAe~ hotiiN| zAyada hI koI aisA viSaya ho jisa para ve adhikArapUrvaka nahIM bolate / sAmAnya ghara-gRhasthI se sambandhita viSayoM se lekara tArAmaNDala va grahanakSatroM tk| parantu hara bAra carcA simaTa kara zrI sohanalAla jaina vidyA prasAraka maNDala evaM pArzvanAtha vidyAzrama zodha saMsthAna para A jAtI / usake vikAsa kI cintA unheM hara samaya satAye rahatI aura maiM mAnatA hU~ ki usI cintA kA pariNAma hai ki Aja pArzvanAtha vidyAzrama jena -vidyA kA vizva prasiddha zodha saMsthAna hai / vyApAra ke sambandha meM aksara / maiMne unheM sAmAnya tar3aka-bhar3aka maiM adhika samaya unheM samiti yA vidyAzrama ke kAryoM meM hI lagA pAyA hai / saMsthA kI pragati dhImI na ho, isake lie unhoMne eka-eka dina meM 50-50 patra taka apane hAtha se likhe haiM / parantu kArya meM tallInatA ke bAvajUda svabhAva meM virakti unakI vilakSaNatA hai / mujhe mAlUma hai, parijana ke vichoha ke samaya bhI ve sAmAnya vyakti kI taraha jagat ko asAratA para carcA nahIM karate; balki ghaTanA se nirlipta ho karma meM tallIna rahate / zAyada gItA meM aise hI vyakti ke lie 'karmaNye vAdhikAraste...' kI bAta kahI gaI hai / pArzvanAtha vidyAzrama, zrIrAmAzrama hAIskUla, homyopaithika cikitsAlaya Adi zikSA evaM sevA ke unake rope gaye paudhe vaTavRkSa kA AkAra leM, yahI kAmanA hai / khAra, bambaI .

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LALA HARJAS RAI: LIFE AND IDEALS S. L. Khanna It has given me immense pleasure to learn that P. V. Research Institute, Varanasi, is planning to bring out 'Shri Harjas Rai Commemoration volume. That I should be called upon to record my reminiscences of my association with Harjas Rai, gives me added pleasure and I consider it a privilege. One is tempted to use superlatives when one writes about men of the calibre and stature of Harjas Rai that such men as he still lived in our midst, must be regarded as a blessing. I came in contact with Harjas Rai, for the first time, way back in 1915, when he, from Amritsar and I, from Wazirabad (Pakistan) migrated to Lahore (Pakistan) to join the Govt. college for further studies after Matriculations. Both of us were outstation students so we sought accomodation in the boarding house commonly known as 'The Quadrangle'. Harjas Rai was allotted a seat in dormitory number 1 and I got one in the contiguous dormitory number 2. Each dormitory accomodated eight students in those days. Harjas Rai was a vegetarian and because I was a non-vegetarian, we joined different messes. He had taken up Arts and I had taken up Science subjects. Our contact during the first two years, therefore was limited to only two periods of studies a day at college. After college hours however, we were invariably together every evening playing Hockey at the playground, close to the hostel. We were both keen players but not good enough to be inducted into the college eleven. Both of us were gifted with powerful vocal chords and we made full use of the same, urging coaxing our playmates to mount an assault on the opponents goal. After passing the Intermediate examination in 1917, I also took up Arts subjects in common with Harjas Rai and as luck would have it, we were both accomodated with two more students in the same room in college hostel known as 'Sheesh Mahal'. We stayed together in this hostel

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14 S. L. Khanna for full one year and this gave us the opportunity to get to know each other from close proximity. I felt drawn to him because he possessed qualities of head and heart that endeared him to one and all. He led a well regulated disciplined life. Before going to college in the morning he will leave his bed, his table and other belongings arrayed and arranged in proper order, spick and span. He had fixed hours of study and did not believe in wasting time in idle gossip. He never missed to say his prayer before slipping into bed at night and before leaving the bed in the mornings. His sense of tidiness has stuck to him throughout his life. Students respected him for his sobriety, affable manners and cheerful disposition so inuch so that he earned the appellation of Taya)senior uncle. Otherwise too he deserved this title because he was a married man and was the father of a son by that time! In the fourth year of our studies at the college, we were again allotted accommodation in the Quadrangle. But this time we were in individual cubicles, Even so, because we were studying the same subjects and our interests were common in sports like Hockey, swimming and boating, we spent longer hours in each others' company After graduation from Govt. College, Lahore, Harjas Rai went back to Amritsar to join his family business in Guru Bazar, under the guidance of his respected father and in partnership with his brothers, one elder and the other younger to him. Here he was lovingly called Babu Harjas Rai, possibly because of his high education. I stayed on in Lahore for another two years studying law in Law College. We used to visit each other occassionally and I thus got to know his brothers and father. At the conclusion of my studies, I took up service in the Police department where I was entrusted with the task of conducting Police cases in Courts. My postings took me to different district towns like, Lyallpur, Sheikhupura, Ambala, Ludhiana, Sargodha and Rawalpindi etc. Distances did not make any the least difference in our relations however and the bonds and ties of our friendship took into its folds our family members as well and it is extremely gratifying that our children, boys and girls are extremely fond of one another.

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Lala Harjas Rai: Life and Ideals Babu Harjas Rai and his brothers had large families and in course of time, Babu Harjas Rai and his family started feeling cramped and suffocated in the meagre accomodation at their disposal. After long deleberations and with great hesitancy, he approached his father and sought his permission to leave the joint family house and take up seperate residence. Chacha Ji did not approve of the proposal and asked his son to shelve the proposal for sometime. Babu Harjas Rai kept drawing Chacha Ji's attention now and then to his difficulties and problems emanating from joint family living. His sense of duty to his respected father did not permit him to injure his feelings and he did not force the issue. It was after the death of Chacha Ji and when his eldest son's marriage was approaching that he rented a seperate house in Lakkar Mandi, Later on, he and his younger brother built magnificant banglows on Maqbool Road in the Civil Lines and started living there. 15 Babu Harjas Rai's sense of cleanliness has stuck to him throghout his life. He used to sweep his rooms, himself. He would then dust the furniture, books and registers and arrange every little thing in order. He followed the same routine when the family shifted from Amritsar to Faridabad Industrial township. Unfortunately his feeble frame and ill health do not permit him to do this job any more and the same is handled by others. Generally Babu Harjas Rai is very soft spoken and accomodating. He is never aggressive but at the same time he is not prepared to lose sight of his basic principles. I recollect an occasion when he showed his firmness and courage in confrontation with elders in Jaina brotherhood for whom he had great regard. I was a member of the marriage party which went from Amritsar to Sialkot to celebrate the wedding of Babu Harjas Rai's nephew. As was customary then and to a lesser extent even now, members of the 'Barat' would sit together in groups of five or six in a circle and the eats used to be served in large size Thals. Harjas Rai and I were in one group and were eating sweets etc. from the same tray. Some members of the party took exception a non-jain partaking of food along with Jains. Harjas Rai let them know clear and loud that he and his friend, viz myself, would eat together. There was some heat engendered but ultimately Babu Harjas Rai's persuasive arguments, put across a gentle but firm manner overcame their prejudices and things went on merrily. Business was not the only con

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16 S. L. Khanna cern of Babu Harjas Rai in Amritsar. As his children grew up, he became concerned about their education and it was through his pioneering efforts that a co-educational institution came into existence at Amritsar. This school was run in a rented building of Hall Bazar and it was through the untiring selfless efforts of Babu Harjas Rai that the present magniicent building of the Mall Road now houses Ram Ashram High School. This School was literally built up brick by brick by Babu Harjas Rai and I understand that the school has-boys and-girls on its roll today. Side by side with this, Babu Harjas Rai kept up his interest in literary pursuits. He delved deep into Jaina scriptures and felt the need for research in ancient Jaina literature. He enlisted the support of Jaina friends, put across his ideas to them and this dedicated pursuit led the establishment of Sohanlal Jaina Vidya Prasarak Samiti. In course of time P. V. Research Institute was established at Varanasi under patronage of Babu Harjas Rai. This Institute is a standing monument to the selfless, dedicated service of B. Harjas Rai to the Jaina Community in the first instance and to ancient Indian literature in general. On coming to Faridabad, B. Harjas Rai and his sons established Jeevan Jagan Charitable Trust which is running a popular charitable homeopathic dispensary for services of the general public. I conclude with best wishes for the P. V. Research Institute, a living memory of Babu Harjas Rai and his family.

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HARJAS RAI JAIN, A MAN OF CLEANER PUBLIC LIFE G. R. Sethi, Amritsar It is a matter of great pleasure for me to know that P. V. Research Institute, Varanasi, in bringing out an Abhinandan Granth for my dear friend, Shri Harjas Rai Jain. now. If I remember aright, I have known him for more than 60 years In fact, my contacts with a number of leading Jaina families of Amritsar date back to my school and college days in view of my close ties with the late Professor Mast Ram Jain, who was a classfellow from first primary in the PBN High School, Amritsar, till our graduation from Khalsa College, Amritsar. Both of us were frequent visitors to each other's house. Through his medium, I came to know some prominent Jain businessmen of Amritsar. When I completed my education, I entered the profession of journalism towards the end of December, 1920. In about a year's time, I had established good contacts with upper strata of local socialites and some prominent businessmen. Lala Rattan Chand Jain, an elder brother of Shri Harjas Rai Jain, had likewise come into my contact. It was around 1923, that I heard of Master Sunder Singh ji, a khadi clad teacher, having emerged on the scene who had established a school with about half a dozen children of some prominent businessmen, taking up full responsibility for looking after them, their education, their meals, rest and play etc. from morning till evening, collecting these children from their houses and finally returning them to their parents. This was a novel experiment in Amritsar. I was told that the teacher was being financed by members of Shri Harjas Rai Jain's family and one of their neighbours in Guru Bazar, the late Lala Dwarka Das Gotewala. Lala Dwarka Das was known to me very well, because he was a close friend of my father, who used to purchase valuable articles like gold embroidered garments, silk textiles, gold and silver jewellery etc. through Lala Dwarka Das.

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18 G. R. Sethi Parsuaded by him, I had visited the new school, which had by now a dozen odd students and two or three teachers helping Master Sunder Singh ji. The school was housed in a few rooms of the dilapidated building of the erstwhile Christian Missionary School near Guru Bazar. Lala Harjas Rai Jain was already looking after the financial side of the school. When its strength increased after a few years, it shifted to a more commodious building near my office in Katra Sher Singh. It was then known as "Mata Pita School" and I put my own children in this school. Our contacts with the founder developed further and I was a frequent visitor to the school. This was perhaps in the late twenties or early thirties. As its stranngth grew further, it was shifted to a building in the Civil Lines. By now a Trust had been created with Lala Harjas Rai Tain as its secretary. It had patriots like Dr. Saif-ud-Din Kitchlew. the well-known Martial Law hero and some others as its member, I was also invited to join either the Trust or the Managing Committee, which was functioning with Shri Harjas Rai Jain as its Honorary Secretary. The more I saw of him, greater was my admiration for the zeal with which he performed his duties giving time and money both to build up a wonderful institution, which has now its own spacious buildings and is the only co-educational institution in this city teaching up to Higher Secondary classes. It is my privilege to be the Chairman of its Governing Council The more I saw him and his working, the greater was my admiration for his integrity, both in public and private life. He was almost unsparing, when he saw something wrong done by his closest friends, he was always brutally frank and unbending on matters of principle. Because of his remarkable honesty, addiction to truth and free and frank expression on matters of public interest, he may have annoyed some people, but he did not sacrifice principles for expediency. I cannot say anything else, except that I treat him as my model for a cleaner public life, a rare quality these days, a commodity so scarce. I am glad that his sons are also trying to follow in his footsteps,

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RESEARCH PAPERS ENGLISH SECTION

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JAINA TRADITION OF TIRTHANKARS Dr. Vilas A. Sangave Tradition of Tirthankars : Jainism is the ancient religion of India and during its long and unbroken existence it is promulgated by 24 Great Preachers known as 'Tirthankaras' i. e. 'ford makers to across the stream of existence'. This tradition of Tirthankaras begins with Rishabha, the first Tirthankara, and ends with Mahavira, the twentyfourth Tirthankara. Naturally, there is a continuous link among these twenty-four Tirthankaras who flourished in different periods of history in India. It therefore means that the religion first preached by Rishabha in the remote past was preached by the succession of remaining twenty-three Tirthankaras during their life-time for the benefit of living beings. Since Mahavira is the twenty-fourth Tirthankara in this line of Tirthankaras, he, by no means, could be considered as the founder of Jaina religion. Hence Mahavira is not the founder but the promulgator and great preacher of Jaina religion during the sixth century B. C. Now it has been an accepted fact by the historians that Mahavira did not found Jaina religion but he preached the religion which was in existence from the remote past. Historicity of the Jaina Tradition : The historicity of this Jaina tradition is amply borne out both by literary and archaeological evidences. By the beginning of the 20th century many writers were under the impression that Mahavira was an imaginary or a legendary figure. Soon they realised that Mahavira was a historical figure. But still he was regarded as the founder of Jaina religion and as the champion of non-violence who revolted against the violent practices of Brahmanism. The recent researches in historical and Indological studies carried out by Western and Oriental Scholars have removed beyond doubt the ideas of former writers about the role of Mahavira and have now conclusively established the fact that Mahavira is not the founder of Jaina religion but the promulgator of Jaina religion

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20 Dr. Vilas A. Sangave which was in prevalence in India, especially in Eastern India, from the ancient past. This view is clearly stated by P. C. Roy Chaudhury in his book Jainism in Bihar' in the folloving terms: "A common mistakc has been made by some of the recent writers in holding that Jainism was born because of discontent against Brahmanism. This wrong theory originates because these writers have taken Vardhamana Mahavira as the founder of Jainism. This is not a fact....... The creed had already originated and spread and Mahavira propagated it within historic times". Thus it is now an accepted fact that Mahavira is the Tirthankara or prophet of Jaina religion and that he preached the religion which was promulgated in the 8th Century B. C by his predecessor Parshvanatha, the 23rd Tirthankara. The historicity of Parshvanatha (877-777 B. C.) has been clearly established. Parshvanatha, the son of King Vishvasena and Queen Vamadevi of Kingdom of Kashi, led the life of an ascetic, practised severe penance, obtained omniscience, became a Tirthankara propagated Jaina religion and attained Nirvana or salvation when he was 100 years of age at Sammet Shikhara, i.e. Parasnatha hill in Hazaribag District of Bihar State. Eminent historians like Vincent Smith, R. C. Majumdar, and R. K. Mookarji regard Parshvanath as a historical personage and a great preacher of Jaina religion. The predecessor of Parshavnatha was Nemi-natha or Arishtanemi, the 22nd Tirthankara and the historicity of Nemi-natha like that of Parshvanatha, could be easily established. Nemi-natha was the real cousin of the famous Lord Krishna of Mahabharata as Samudravijaya, the father of Nemi-natha, and Vasudeva, the father of Krishna, were brothers. Nemi-natha possessed a unique personality due to his great compassion towards animals. This is clearly revealed by a significant incident in his life. While Nemi-natha was proceeding at the head of his wedding procession to the house of his bride, Princess Rajimati ihe daughter of King Ugrasena, he heard the moans and groans of animals placed in an enclosure for some meat eaters and instantly decided not to marry at all as his marriage would involve such a slaughter of so many innocent animals. Immediately Nemi-natha renounced his royal title and became an ascetic. Learning this renunciation of Nemi-natha, the betrothed princess Rajimati also became a nun and entered the ascetic

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Jain Tradition of Tirthankars order. Nemi-natha preached religion for several years and finally attained Nirvana on the Mount Girnar, in Junagadha District of Gujrat State. As Nemi-natha renounced the world, he did not take part in the fraternal struggle of Mahabharata like his cousin brother Lord Krishna. Since this Great War of Mahabharata has to be assumed as an historical event and Krishna to be an historical personage, then his cousin brother Nemi-natha is also entitled to have a place in this historical picture. There is also an inscriptional evidence to prove the historicity of Neminatha. Dr. Pran Nath published in the "Times of India" (dated 19th March 1935) a copper plate grant of the Babylonian King Nebuchadnazzar I (1140 B. C.) found at Prabhaspattan in Gujrat State, which, according to his reading, refers to the Babylonian King having come to Mount Revat to pay homage to Lord Nemi-natha. Dr. Fuherer also declared on the basis of Mathura Jaina antiquities that Nemi-natha was an historical personage (vide Epigraphica Indica, I, 389 and II, 208-210). Further, we find Nemi-natha's images of the Indo-Scythian period bearing inscriptions mentioning his name. These and many other inscriptions corroborate the historicity of 22nd Tirthankara Nemi-natha, 21 Among the remaining 21 Tirthankaras of the Jaina tradition, there are several references from different sources to the first Tirthankara Rishabhanatha or Adinatha. Thus the tradition of twenty-four Tirthankaras is firmly established among the Jainas and what is really remarkable about this Jaina tradition is the confirmation of it from non-Jaina sources, especially Buddhist and Hindu sources, Jaina Tradition and Buddhism : As Mahavira was the senior contemporary of Gautama Buddha the founder of Buddhism, it is natural that in the Buddhist literature there are several references of a personal nature of Mahavira. But it is very significant to note that in Buddhist books Mahavira is always described as Nigantha Nataputta (Nirgrantha Jnatriputra, i.e. the naked ascetic of the Jnatri clan) and never as the founder of Jainism. Further in the Buddhist literature Jainism is not shown as a new religion but is referred to as an ancient religion. There are ample references in Buddhist books to Jaina naked ascetics, to worship of Arhats in Jaina Chaityas or temples and to the Chaturyama Dharma (i. e. fourfold religion) of 23rd Tirthankara Parshvanatha.

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Dr. Vilas A. Sangave Moreover it is very pertinent to find that Buddhist literature refers to the Jaina tradition of Tirthankaras and specifically mentions the names of Jaina Tirthankaras like Rishabhadeva, Padmaprabha, Chandra prabha, Pushpadanta, Vimala-natha, Dharma-natha and Nemi-natha. The 'Dharmottarapradipa', the well-known Buddhist book, mentions Rishabhadeva along with the name of Mahavira or Vardhamana as an Apta or Tirthankara. The 'Dhammikasutta' of the 'Anguttra Nikaya' speaks of Arishtanemi or Nemi-natha as one of the six Tirthankaras. The Buddhist book 'Manoratha-Purani', mentions the names of many lay men and women as followers of Parshvanatha tradition and among them is the name of Vappa, the uncle of Gautama Buddha. In fact it is mentioned that Gautama Buddha himself practised penance according to the Jaina system before he propounded his new religion. 22 Further, it is significant to note that the names and numbers of Buddhas, Paccekabuddhas and Bodhisattvas in Buddhism appear to have been influenced by those of the Jaina Tirthankaras. For instance, Ajita, the name of the 2nd Jaina Tirthankaras, has been given to one Paccekabuddha. Padma, the 6th Jaina Tirthankara, is the name of the 8th of the 24 Buddhas. Vimala, a Paccekabuddha, has been named after Vimala-Natha, the 13th Jaina Tirthankara. Jaina Tradition and Hindusim : The Jaina tradition of 24 Tirthankaras seems to have been accepted by the Hindus, like the Buddhists, as could be seen from their ancient scriptures. The Hindus, indeed, never disputed the fact that Jainism was founded by Rishabhadeva and placed his time almost at what they conceived to be the commencement of the world. They acknowledged him as a divine person and counted him amongst their Avataras i.e. various incarnations of Lord Vishnu. They give the same parentage (-father Nabhiraja and mother Marudevi) of Rishabhadeva as the Jainas do and they even agree that after the name of Rishabhadeva's eldest son Bharata this country is known as Bharata-Varsha So far as the oldest Vedic literature is concerned we find that in the Rig-Veda there are clear references to Rishabha, the 1st Tirthankara and to Arishtanemi, the 22nd Tirthankaras. The Yajur-Veda also mentions the names of three Tirthankaras, viz. Rishabha, Ajitanatha and

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Jain Tradition of Tirthankars Arishtanemi. Further, the Atharva Veda specifically mentions the sect of Vratyas and this sect signifies Jainas on the ground that the term Vratya' means the observer of Vratas or vows distinguished from the performer of sacrifices, which applied to the Hindus at the times. Similarly in the Atharva-Veda the term Maha-Vratya occurs and it is supposed that this term refers to Rishabhadeva, who could be considered as the great leader of the Vratyas, In the later Puranic literature of the Hindus also there are ample references to Rishabhadeva. The story of Rishabha occurs in the Vishnupurana and Bhagavat-Purana, where he figures as an Avatara i.e. incarnation of Narayana, is an age prior to that of ten avataras of Vishnu, The story is exactly identical with the life history of Rishabhadeva as given in the Jaina sacred literature. In this way Rishabhadeva's life and significant importance narrated in the Jaina literature get confirmed by the account of Rishabha given to the Hindu Puranas. Thus from the fact that Hindu tradition regards Rishabhadevaand not Mahavira-along with Gautama Buddha as an incarnation of God, it can be said that the Hindu tradition also accepts Rishabhadeva as the founder of Jainism. Jaina Tradition and Archaeological Evidence : From some historical references it can be regarded that Rishabhadeva must be the real founder of Jainism. In this connection Dr. Jacobi writes thus, "There is nothing to prove that Parshva was the founder of Jainism. Taina tradition is unanimous in making Rishabha the first Tirthankara as its founder and there may be something historical in the tradition which makes him the first Tirthankara". There is evidence to show that so far back as the first century BC, there were people who were worshipping Rishabhadeva. It has been recorded that King Kharvela of Kalinga in his second invasion of Magadha in 161 B. C. brought back treasures from Magadha and in these treasures there was the statue of the first Jaina (Rishabhadeva) which had beed carried away from Kalinga three centuries earlier by King Nanda I. This means that in the 5th Century B. C. Rishabhadeva was worshipped and his statue was highly valued by his followers. From this it is argued that if Mahavira or Parshvanatha were the founders of Jainism, then their statues would have

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24 Dr. Vilas A. Sangave been worshipped by their followers in the 5th Century B. C. i.e. imrnediately after their time. But as we get in ancient inscriptions authentic historical references to the statues of Rishabhadeva it can be asserted that he must have been the founder of Jainism. Other archaeological evidences belonging to the Indus Valley Civilization of the Bronze Age in India also lend support to the hoary antiquity of the Jaina tradition and suggest the prevalence of the practice of worship of Rishabhadeva, the 1st Tirthankara, along with the worship of other deities. It is very pertinent to note that many relics from the Indus Valley excavations suggest the prevalence of Jaina religion in that most ancient period. From these archaeological evidences it can be stated that there are traces of worship of Jaina deities and that there was the prevalence of worship of Jaina Tirthankara Rishabhadeva along with the worship of Hindu God who is considered to be the prototype of Lord Shiva in the Indus Valley Civilization. This presence of Jaina tradition in the most early period of Indian history is supported by many scholars like Dr. Radha Kumud Mookarji, Gustav Roth, Prof. A. Chakravarti, Prof. Ram Prasad Chand, T. N. Ramchandran, Champat Rai Jain, Kamta Prasad Jaina and Dr. Pran Nath. Regarding the antiquity of Jaina tradition of Tirthankaras Major J. G. R. Forlong (in his books 'Short-studies in the Science of Comparative Religion') writes that from unknown times there existed in India a highly organized Jaina religion from which later on developed Brahmanism and Buddhism and that Jainism was preached by twenty-two Tirthankaras before the Aryans reached the Ganges. Dr. Zimmerman also strongly supports the antiquity of Jaina tradition in the following terms. "There is truth in the Jaina idea that their religion goes back to remote antiquity, the antiquity in question being that of the Pre-Aryan". (Vide Zimmerman : The Philosophies of India, p. 60).

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CONTEMPORARY RELEVANCE OF 'TRIRATNA' IDEAL OF JAINISM Dr. L. K. L. Srivastava, Ballia Jainism, as we know, is famous for its ethical teachings being consequent upon the attainment of liberation. A kevalin (liberated one). free from all 'ghatin' karmas, enjoys infinite bliss, knowledge, faith and power. In order to attain liberation, Jainism lays down certain disciplines. The very first Sutra of 'Tattvarthasutra' suggests right faith, right knowledge and right conduct together as path to liberation. These are known as three jewels (triratna) in Jainism, Now, the belief in the padarthas* (tattvas) such as soul etc. is right faith or intuition. 'Faith in the predicaments is right intuition.'8 To elaborate it another definition follows: 'Acquiescence in the predicaments declared by a jaina is called right faith, it is produced either by natural character or by the guru's instruction.'4 This right vision appears to be eight fold viz. (a) nisankata (b) nihkanksita (c) nirvicikitsa (d) amudhadssti (e) upabphana (f) sthitikarana (g) vatsalya (h) prabhavana. Right knowledge is the knowledge of the predicaments and c., according to their real nature, undisturbed by any illusion or doubt. "That knowledge which embraces concisely or in detail the predicaments as they actually are is called right knowledge by the wise , 5 This knowledge is said to be five fold viz. (a) mati (b) sruta (c) avadhi (d) manahparyaya (e) kevala. Right conduct is the abstaning from all act tending to evil courses by one who possesses faith and knowledge. Right conduct is described as the entire relinquishment of blamable impulses. 1. Samyagadarsanajnana Caritani moksa margah, cf. T. S. I/1. 2. Jainism recognizes the following tattvas viz. soul, non-soul, inflow, bondage, stoppage, shedding of karmic matter and liberation; Ibid 1/4. Ibid. 4. Cf. 'The Sarvadarsanasamgraha' by Madhavacarya, The Chowkhamba Sanskrit Series Office, Varanasi 1961 p. 46. 5. CF. T. S. 1/9 also cf. Svaparantaram janatiyah sah janati- Istopadesh-33. 6. Cf. 'Samayasara,' IV/155 also cf. S. D. S. by Madhacarya, pp. 47-48.

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Dr. L. K. L. Srivastava Right conduct has been subjected to a five fold division viz. (a) ahimsa (b) satya (c) asteya (d) brahmacarya (e) aparigraha, These five are called 'five vows' in Jainism. These are prescribed for both monks and householders to prepare the ground for attaining 'anantacatustaya'. In the case of former, they are termed as great vows (mahavrata); while in case of the latter they are called small vows (anuvrata). Monks should practise them according to the highest and strictest standard. Householders have been given due considerations. The vow of ahimsa is the avoidance of injuring life by any act of thoughtless in any morable or immovable thing. To householders it would mean abstinence from killing any animal. Truthfulness is understood as truth in thought, word and deed. Asteya means not taking anything in thought, word or action for which one is not entitled. Brahmacarya means chastity in word, thought and deed. For a householder it would mean mere cessation from adultery. Aparigraha is understood as renunciation of all worldly interests by thought, word and deed. 26 : A pertinent question arises in this context: Why does Jainism not cling to right knowledge alone as the path of liberation ? The cause is obvious. Bondage, here, is the result of perverted vision, knowledge and conduct and hence the above three means, together, are suggested. Moreover, these three are spoken of as interdependent and if any of them is missing, liberation becomes impossible. The text runs thus 'without right faith there is no right knowledge, without right knowledge there is no virtuous conduct, without virtues there is no deliverance (moksa) and without deliverance there is no perfection nirvana)'. Thus we see that when these three are united, they become conducive to liberation. They should not be practised severally. As a patient does not recover his disease with the knowledge of medicine alone but by his constant use with a conviction that he will be cured soon; similarly, liberation in life is possible with the practice of these three means mentioned above. From the discussion made so far, we come to a conclusion that though all the three are equally important for the attainment of liberation 1. Cf. Five yamas in the 'Yoga-Sutra' ii/30. 2. Cf. T. S. VII/2. 3. Uttaradhyayna Sutra XXVIII/30. 4. Akalanka Deva's 'Tattvartha Vartika', 1/1, p. 14.

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Contemporary Relevance of Triratna' Ideal of Jainism Jainism seems to lay more stress on right action or conduct, Right knowledge and right vision are the theoretical aspects whereas right conduct forms the practical one. It is the right conduct which perfects knowledge, since theory without practice is empty. Right knowledge dawns when all the karmas are destroyed by right conduct. S. Radhakrishnan rightly remarks The materialistic view of karma leads the Jainas to attribute more importance than the Buddhists to the outer act in contrast to the inner motive," Now let us turn our face to the modern society and observe how the well known triad called the three jewel (right intuition etc.) bear contemporary relevance. A consideration of the temper of the modern world leads us to believe that the most important fact that every social, political or religious thinker has to face not only in India but in any part of the world (so called developed and advanced), is that the social milieu in which he lives, is in a very high degree hostile to the spiritual life. Modern world claims to be progressive for certain reasons. The rapid growth (development) of science and technology has been threatening religions values of life for a considerably long time. It is said to have brought to us prosperity, convenience, sophistication and novelty. That is undoubtedly true. This world teems with objects of comforts provided by science. We are very lavishly enjoying the blessings of science in respect of automobiles, ships and what not. Our cosmonants have already reached the Moon and think now, to migrate on that. Various discoveries and inventions in the field of medicine and surgery have prolonged the span of human life. The greatness of a nation is measured today by the quality and amount of destructive weapons it possesses. Fabulous sums of money are spent for equipping the nation with sophisticated modern weapons. No one knows what will be the consequence of all this in future, but what it has resulted in something good or bad, is visible to every keen eye. The technological revolution liberates man from his servitude to Nature but it has also the dreadful possibility of man's self-destruction, 1. 27 'Indian Philosophy', vol, I, by Radhakrishnan, S. p. 325. George Allen and Unwin Ltd. London, 1929, also cf. A History of Indian Philosophy', Vol. I, by Dasgupta, S. N. p. 200, Cambridge University Press, 1969.

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28 Dr. L. K. L. Srivastava The secularised man of today is restless, full of doubts, relentlessly questioning and experimenting. He is sceptical regarding the existence of God, Soul, life after death and liberation. Religion, for him, is the cause of intellectual bondage, failure and lack of vitality, because it believes that all needful truth, is given to man and there is no need for further enquiry and search. It is supposed to be a failure to promote the best life. Overall, its vitality and usefulness is being questioned in this age. Change is the inexorable law of Nature, I admit. Everything undergoes a change and this is its life. Our present sensibility is the outcome of the same law of Nature. Of course the modern mind wants novelty. Wonderful is the change that has made man forgetful of himself. Behind this present unrest of man of today, there lies a fact that he is not living a fuller life. The hippy movement all over the world, is a clear indication of spiritual unrest. The fact is that the Man is not only a biological entity or even a social animal, but also something more. There is a hidden core of the human personality which lends meaning to life and which gives man no rest till he discovers it. Now, what is it that most of us are seeking ? Especially in this world, everybody is trying to find some kind of peace, happiness, a refuge. Surely it is important to find out, is not it ? Probably most of us are seeking some kind of happiness in a world that is ridden with turmoil, wars, contention, conflict and strife. That is why, we 'pursue, go from one leader to another, from one religious organisation to another, from one teacher to another." The destructive potentiality of increased scientific power and technological skill can be neutralised only by the development of world community. If human life is to be bearable, such a community must come into existence. This requires a change in human nature, a great wave of generosity. The world cannot be better than the individuals who compose it. Changes of government or economical systems do not help 1. cf. 'Idealist view of Life', Radhakrishnan, S., p. 43, G. A. U. Ltd. London, 1957. 2. "The First and Last Freedom', by Krishnamurti, J. p. 28. London Victor Gallan Ltd. 1967.

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Contemporary Relevance of Triratna' Ideal of Jainism 29 us to raise the quality of human beings. We must get rid of our Selfcentredness and develop world loyalty. In other words, the crisis of man could only be solved by realizing his spiritual potentialities and his true mission in life, which would spontaneously result in non-injury, appropriation, desirelessness, freedom from fear selfless service, Self-realization and Self-knowledge. The necessity for us is to realize our own selves. Afterall that is the main issue, is not it? So long as we do not understand ourselves, we have no basis for thought, we can escape into illusions, can flee away from contention and strife, can look for our salvation through somebody else; but so long as we are ignorant of ourselves, the total process of ourselves, we have no basis for thought, for affection and action. The ideal of 'Triratna' is particularly relevant at the present time marked by spiritual unrest and crisis. The modern mind may not find it possible to believe in God, Soul and immortality but he can not be indifferent to the prospects of peace promised by this ideal. It puts before us the ideal of a perfect human being. Thus Triratna ideal, if put into practice, will establish permanent peace and all selfishness, enmity and malice will disappear. All our conflicts, all our contentions and clashes will come to an end. The life will be harmonious and worth living. Now What else is required by man than to live a heavenly life on the earth ?

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JAINAS CONCEPT OF SUBSTANCE Narendra Kumar Singh A thing has many characters and it exists independently. It is called substance. Substance is defined which possess qualities and modes, and also possesses two different kinds of characters. Some are permanent and essential while others are changing. For instance consciousness, is the essential character of the soul, while desires, volitions, pleasure and pain are its accidental characters. The former are the attributes (guna) and the latter are modes (paryaya). The definition of substance (dravya) that we find in Jainism is this, "that which maintains its identity while manifesting its various modifications and which is not different from satta is called substance. Substance is the subject of qualities (guna) and modifications (Paryaya). The quality stays with the substance, and is constant, the modifications succeed each other. A particular piece of clay always has form, but not always the same form. It is never without form, form is a constant quality, these are modifications, Substance is that in which there are origination, destruction, and permanence. With the origination of a new mode of existence there was the destruction of the old mode of existence, while the substance has remained permanent. With the destruction of a house there is the origination or coming into existence of a heap of debris. wh bricks etc. are the same. The substance is neither destroyed nor originated, only the mode of existence, only the relations between the parts in this case. It is true that modes of things are changing every minute but qualities are not changing. Thus, when a jug is made it means that the clay lump has been destroyed, a jug has been generated and the clay is permanent, all production means that some old modes have been lost, some new one's brought in, and there is some part in which it is permanent. The clay has become lost in some form, has generated itself in another, and remained permanent in still another form. Thus when a lump of gold is turned into a rod or a ring, all the specific

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Jainas Concept of Substance qualities which come under the word "gold" are seen to continue, though the forms are successively changed, some of its modes are lost and some new ones are acquired. So here we find that gold is always gold but in its various forms, it might be changed but every where its goldness remains, gold is a constant property. 31 The essential qualities are always remain in the object and the inessential qualities are changeable. For instance, the essential quality of soul is consciousness and this quality always remains in soul. Pleasure and pain and other modes are in-essentials it manifests, last for some time being and again destroy. What are the basis of these modes? The Jaina philosophy calls this basis is substance. Generally only the basis of essential qualities are called substance. In a tree, perhaps, there may be change but there are even such qualities which are not influenced by change. In general, the basis of those qualities are called dravya. But the jaina philosophy does not admit dravya as the basis of essential quality, it admits the basis of inessential qualities also. Thus in substance (dravya) there are both guna and paryaya. If the substance is entirely abstract and distinct from its qualities then it may change into infinite other substances, or if the qualities can exist separate from their substance, there will be no necessity for a substance at all. The relation between substance and quality is one of contemporary identity, unity, inseparability and essential simplicity, the unity of substance and qualities are not the result of union or combination. Substances have been classified as either asti-kaya (extended) or nasti-kaya (non-extended). There is only one substance namely, time (kala) which is non-extended because it has no parts. Substances are further classified as either conscious (Jiva) or non-conscious (Ajiva). There are five non-conscious substances (ajivas) namely, matter (pudgala), medium of motion (Dharma), medium of rest (Adharma), space (Akasa) and time (Kala). Now, we will discuss about the nature of five noncons cious substances. Pudgala = : Pudgala has been defined as that which undergoes modification by combination (Pud to combine) and dissociations (Gala = to dissociate). It has rupa, meaning, the qualities of colour, touch, taste and smell.

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Narendra Kumar Singh It possesses a form (murta). This word in the Buddhism has been used in the sense of a soul, while in Jainism it is used for matter. Matter signifies anything which is liable to integration and disintegration. It is an eternal substance with regard to quantity and quality. It may increase or diminish in volume without any addition or loss of particles. All material substances are characterised by the tendency to form aggregates or to break up into smaller and smaller parts. The smallest part which cannot be divided further is the atom (anu), compound objects of the material world including senses, mind and breath are the combina. tions of atoms. Sound has been regarded not as a quality but only as a modification of matter. According to Kundakunda pudgala is as that which can be experienced by the five sense-organs. Amttacandra Suri, defining pudgala says that parmanus are called pudgalas, Skandhas are also called Pudgalas, as they are the modifications of several pudgalas. According to Jainas everything in the world except souls and space, is produced from matter. Pudgala exists in the two forms of anu or atom and skandha or aggregate. The skandhas vary from binary aggregates to infinite compounds, Medium of motion (Dharma) This is the principle of motion and pervades the whole universe, Dharma, in Jainism, has been defined as a substance which itself does not move but helps the moving jivas in their movement, just as water assists the movement of moving fishes. The fish swims by its own force but the water is essential for swimming. It has absolute absence of taste, colour, smell, sound and touch, so it is formless. The medium of motion is an immaterial substance which possesses no consciousness. From the empirical standpoint it has been considered to possess an infinite number of space points

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Jainas Concept of Substance 33 (Pradesas) and from the transcendental standpoint it is said to possess only one pradesa. Medium of Rest (Adharma) : This is the principle of rest and pervades the whole uni verse. This is the auxilary cause of rest to the soul and matter, Adharma has been defined as a cause of helping the pudgalas and Jiva which are at rest, in taking rest, just as earth, which is at rest, helps those who want to stay and take rest. Like dharma, it has also absolute absence of taste, colour, smell, sound and touch and so it is formless. It is because of this principle that bodies in motion are enabled to enjoy a state of rest Dharma is a substance which provides the conditions for the movement of other substances, while remaining unmoved. Adharma, on the contrary, is the condition that helps the various substances to return to a restful state from their mobility. in the same way a tree helps a traveller to stop and rest in its shade. In Jainism these two are considered to be metaphysical categories and in Hinduism they are considered to be ethical principles. Dharma is itself motionless and it helps the movements of those which are in motion. Similarly the 'adharm' is motionless and helps in the stay of those which want to take rest, Space : Space is infinite, eternal and imperceptible. All substa nces except time have extension and extension is afforded only by space. Space is eternal pervasive, and formless substance which provides room for the existence of all extended substances. Though imperceptible, its existence is inferred from the fact that substances which are extended can exist only in some place. Thus space is a necessary condition for the existence of all extended subtances. The Jainas distinguish between two kinds of space, the one which is charactrised by the

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34 Time Narendra Kumar Singh presence of motion and the another in which motion is absent. Lokakasa is the world of life and movement and constitutes the ground of all human activity and experience. There is nothing in it except pure space. Only the omniscient souls can have a direct apprehension of it. Time has astitva or existence. Time is an astikaya, because it does not extend in space. It is infinite. It is not perceived but inferred from its characteristics which make possible continuty, modification and activity. It is one and indivisible. Modification or change of stages in a substance cannot be conceived without reference to time. A difference has been made between eternal time, without form, begining or end and relative time, with beginning and end and variations of hour, minute etc. The former has been regarded as kala and the latter samaya. Kala is the substantial cause of samaya. Relative time is determined by changes or motion in things. These changes themselves are the effects of absolute time. The eminent philosopher has said that there is not only, succession in time but also duration is. Substance: (1) The Jaina Philosophy accepts the conclusion of infinite Dharma object. (2) There remains two kinds of characters in the object, essential and inessential. (3) Dravya is the combination of two kinds of characters. (4) The dravya has been classified. (5) The Jiva and ajiva come in the extended substances. The ajiva has four types, Dharma, adharma, pudgala and Akasa. (6) Each pudgalas are the combinations of the atoms. (7) Kala is non-extended dravya,

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References : Jain as Concept of Substance Conclusion: In the above classification of substance, as we see that any thing which has origin, existence and destruction is called substance, and substance possesses both qualities and modes. Substance and quality are inseperable. Substance is not changeable and is permanent. We have seen that the essential quality of substance is not changeable, for example the substance gold with its quality is not subject to change. 1. Bharatiya Darsan. 2. 3. 4. 5. The conceptual framework of Indian Philosophy. Outlines of Jainism. Indian Philosophy. A critical study of Indian Philosophy. 35

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JAINA THEORY OF PAROKSA-JNANA Dr. Gour Hajra, Visva-Bharati It is truly necessary to know what is pratyaksa or an immediate knowledge before going to discussion on mediate knowledge or a Proksajnana. Umasvati makes it clear that knowledge which depends exclusively upon atman alone is pratyaksa, while that which depends upon senseorgans and manas is paroksa, of course, even in the case of paroksa-jnana, the instrumentality of Atman is also accepted. Knowledge derived through the sense-organs and manas was thus considered paroksa-jnana by Jaina Philosopher and this was directly against the views held by the other schools of Indian Philosophy, which generally held the views that the sense-organs give us immediate knowledge (Pratyaksa-jnana) whereas all the other 'sources' lead to only mediate knowledge. But if we observe the stages of evolution in the Jaina canons, we find there are three stages. Among these three stages, third stage was influenced by the general tendency of Indian Philosophy that regards sensory knowledge as direct. (on this stage sensory knowledge has been placed in both categories, viz. direct and indirect. The sensory knowledge is direct in vyavahara or practice or in the secondary sense). Thus, according to early Jaina Philosophers, the knowledge which is derived from the self is pratyaksa and knowledge which does not arise from the self alone is called paroksa. But the later Jaina Philosophers came to accept the knowledge produced by the sense-organs also as pratyaksa. According to later Jaina logicians perception is the knowledge obtained through the operation of sense-organs and the manas. Hemacandra defines 'Visadam Pratyaksa as clear knowledge. Clarity is its special quality. Akalanka also held this definition, Now, we come to our specific discussion on the Jaina theory of mediate or non-perceptual knowledge. Non-perceptual is that which is not clear. The Jaina logician Akalarka says 'avisadam paroksam'. It is indistinct, unlike pratyaksa, dependent on others. It is devoid of

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37 Jaina Theory of paroksa-Jnana perceptual vividness. Akalarka classified paroksa-jnana into following types : (1) Smoti, (2) Pratyabhijna, (3) Tarka, (4) Anumana and (5) Agama. All these being indirect knowledge. Let us discuss these five types of mediate knowledge one by one and see which of them is very important. (1) Smoti (memory)--Memory is the knowledge of an object perceived in the past as 'that due to revival of its disposition (samskara) which is a particular power of the self. It is revived. It is an effect of the revival of the disposition of the previous perception of an object. The object remembered must have been known in the past and it is experienced at the time of recalling it, in the form of 'that'. There is a controversy among the philosophers, whether memory is a pramana or not. Some holds that memory is a pramana and some holds it is not a pramana. There are mainly two traditions on the point the Jaina and the non-Jaina. According to the Jainas memory is a sub-class of pramana. This is clearly a departure from the view usually held by other-schools of Indian Philosophy on the point. On the other hand, non-Jaina tradition, vedic as well as Buddhist Philosophers are not ready to accept it as an independent pramana on the ground that it depends on the validity of earlier experience (grahitagrahitva). On the other hand, the Jaina logicians unanimously accept the validity of Smrti Pramana. Their main argument is that the Samskaras recall for any particular purpose; the things experienced in the past. The memory of such things is a source of knowledge gained through senses. Therefore, memory is considered to be a pramana because it is true facts (samvadin) just as perception etc. are treated as pramanas, because they are true facts. The validity of pramana can't be ascertained merely by relation to its dependence or independence of experience. If this argument is accepted, even pramana will cease to be a pramana, for inference also depends on knowledge already acquired through direct emperical perception. (2) Pratyabhijnan (recognition)-Recognition is the synthetic cognition, caused by experience and recollection and cognising the simi

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Dr. Gour Hajra larity. It apprehends an object in the forms 'this is that', 'this is like that', 'this is different from that', 'this is correlated to that and the like. It knows relations, identity, similarity, dissiinilarity, relation of sign and signate, correlation and the like; between a present perceived object and object perceived in the past and remembered now. Recognition knows a present perceived object as known in the past, e.g. 'this is that Devadatta' perception knows 'this'. Recollection knows that. But recognition knows this is that'. In connection with the problem of recognition, philosophers have held divergent views on two points, viz as to whether it is pramana and as to its nature. The Buddhist tradition treats recognition as no pramana. They believe in the transitory nature of things and hold that Devadatta of to-day is not the same Devadatta as of yesterday. From their point of view, therefore, the recognition 'he is the same Devadatta' is wrong. For them, infact, there is no question of recognition. But the philosophers belonging to the two non-Buddhist traditions i.e. Jaina and Vedicist agree in treating recognition as pramana. The Jaina Philosophers believe in 'change in permanance'. According to them an object changes but does not loose its identity. The change is ore, partial and not absolute and thus recognition is possible. In fact, the very fact that we do recognise things in practice, has been used by the Jainas as well as Brahmanical Philosophers to refute the theory of transitory nature of things. (3) T arka (inductive reasoning)-Inductive reasoning is a know. ledge of universal concomitance of the probane with the probandum in the past, present and the future arising from the observation of their copresence and co-absence in the form of 'If this is present that is present and 'if this is absent that is absent'. Umasvati in his Tattvartha Bhasya has used the words tarka (reasoning) and uha (logic) as synonyms of second variety of sensuous knowledge, the speculation (Iha). It was Akalarka who first of all offered a logical definition of reasoning. Since then the Jaina logicians have been defining reasoning as an independent organ of knowledge for cognising all such concepts as an universal like that of the concomitance of probandum and probane.

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Jaina Theory of paroksa-jnana 39 Mimamsakas do not accept Tarka as a separate pramana. The Buddhists also deny its validity on the ground that tarka can only help one to know further an object which is already known through perception. The Naiyayikas maintain that reasoning is only helpful in removing doubts about concomitance and is not independent organ of knowledge. The Jaina logicians Akalanka recognised reasoning (tarka) as an independent organ of knowledge, since concomitance can not be known without reasoning. If we do not accept the validity of reasoning, we will not be able to accept either, as they both (influence and reasoning) depend on the same basis for their validity as pramanas. (4) Anumana (inference)--The most important method of knowledge is anumana or inference. The Sanskrit word anumana is usually translated as inference. Anumana means a cognition which takes place after some other cognition, specially perception. The Vedic thinkers may have been the first to attempt a definition of anumana and their definition influenced the the Jainas. Jainas hold that anumana is the method of knowing an unperceived object through the perception of a sign (Hetu) recollection of its invariable concomitance with that object. The Nyaya view is that anumana is a type of secondary knowledge deduced from a prior knowledge. A knowledge of the invariability of concomitance between two things helps to deduce existence of one of them when the other is perceived. Vatsyayana in his book Nyayabhasya uses the term (Trata) 'anviksa' as synonyms for the word 'anumana'. 'Anviksa' literally means knowledge which follows from other knowledge. It is always indirect or mediate knowledge. It is a complex process of knowledge is accepted by all schools of Indian thought except Carvaka who denies it altogether. Akalanka presents a comprehensive definition of anumana as follows---congnition of sadhya produced by the sadhana is called Anumana, which follows linga-grahana and Vyapti-Smarana. Hemachandra defines anumana thus : sAdhanA sAdhya vijJAnam-anumAnam Anumana is the knowledge of Sadhya from sadhana. Fire is inferred from smoke. Here 'smoke' is the sadhana and 'Fire' is the Sadhya. Anumana is based on the universal accompaniment of the probane (Sadhana) by the probandum (sadhya) in simultaneity or succession,

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40 Dr. Gour Hajra It is based on Vyapti derived from induction (tarka), which is the logical ground of inference. In the early Jaina literature, the term 'avinabhava' is frequently used as the equivalent of Vyapti. In Jaina philosophy there are two kinds of Anumana : (1) Svarthanumana (inference for one's own self) and (2) Pararthanumana (inference for the sake of others) or syllogistic inference. (1) Svarthanumana consists in the knowledge of the probandum from/probane ascertained by one's own self, as having the sole and solitary characteristic of standing in necessary concomitance with the probandum. The organs of Svarthanumana are said to be three in number, viz Sadhya, Sadhana and Paksa. (2) Pararthanumana is the knowledge of the probandum derived from the statement of the probans having the characteristic of necessary concomitance. Philosophers of different schools hold different views as regards the constitution of syllogism The Samkhya maintains that a syllogism consists of three parts : Thesis (paksa), reason (Hetu) and kample (drstanta). The Buddhist philosopher Acarya Dignaga also hold these three. The Mimamsakas assert four parts with the addition of application (upanaya). The Naiyayikas assert flve part with the addition of conclusion (nigamana). The Jaina holds that the thesis and reason constitute syllogism adequate for an intelligent person. Inference for less-intelligent persons, on the contrary, requires a long chain of premises. To teach such persons, the Jainas accept not only are all the five premises of the Nyaya but they go even further than this and accept ten-limbed syllogism for such persons. As regards the aspects of the nature of a hetu (reason), the Buddhists like the Vaisesikas and Sarkhyas assert that there are three aspects of a hetu viz Paksadharmata (presence in the subject), Sapaksatva (presence in a homologues) and Vipaksatva (absence from hetrologues). The Naiyayikas accept in addition to the above three, two more aspects of the nature of hetu, viz Abadhita-visayatva (absence of counterbalancing hetu) and Asat-Pratipaksatva. The Jainas criticise all these views of Naiyayikas and Buddhists. They admit that only the anyathanupopa .

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Jaina Theory of paroksa-jnana nntva, also called avinabhava or Vyapti is the only characteristic of a Valid hetu. (5) Agama (verbal testimony) is the fifth type of paroksa prama. nas. It is knowledge of objects derived from the words of a reliable person. A reliable person is one, who knows the object as it is and states it as he knows it. Such a person can never tell a lie. He is free from attachment and aversion. His words are in harmony with their objects. They do not contradict the nature of their object. He is called Apta. The words of an Apta are called Agama. The Jainas believe that their prophets were Aptas and therefore they accepted Agamas as an independent pramana. They did not restrict the definition of Apta to the field of spiritual experiences and attainments. An apta may according to Jaina logicians, be any authority on the subject even if it is only a secular subject. All Indian Philosophers except the Carvakas have recognised it as a source of valid knowledge. But there has raged a controversy as to whether it is an independent source of knowledge or merely a case of inference while the rest consider it to be an independent source of knowledge. As a matter of fact it should not be considered as a part of anumana, since, unlike anumana it arises without having perceived signs and their concomitance. According to the Jaina logicians verbal testimony is of two kinds (1) Secular (Laukika) and (2) non-Secular (Lokottara). The Testimony of Janaka and others is secular. Testimony of Tirtharkaras is nonsecular. Conclusion : Let us now put down in short the points that emerge from this whole discussion. According to the early Jaina Literature, knowledge is divided into pratyaksa and Paroksa. Although knowledge is divided as pratyaksa and paraksa, yet the words pratyaksa and paroksa are used in different sense. The later Jaina logicians also divided knowledge as pratyaksa and paroksa. According to them pratyaksa is of two kinds, while paroksa is

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42 Dr. Gour Hajra of five kinds : Smrti. pratyabhijna, tarka anumana and agama The accepted each of these five kinds of knowledge as separate pramana. But according to Naiyayikas tarka is only helpful in removing doubts about concomitance and is not independent organ of knowledge. They are not ready to accept memory as an independent pramana. But the Jainas considered both memory and Tarka as a separate pramana. Therein lies the novelty of Jainism. References ; 1. Pramana-Naya-Tattvalokalamkara-by Vadi Devasuri. 2. Jaina Tarka Bhasa--by Yasovijaja. 3. Jainism in Buddhist literature--by Bhagchndra Jain Bhaskar. 4. A Primer of Indian Logic-by Kuppuswami Sastri. 5. Jaina Theory of Perception-by Pushpa Bothra.

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THE PHILOSOPHICAL FOUNDATION OF RELIGIOUS TOLERANCE IN JAINISM Dr. Sagarmal Jain What is True Religion The ultimate end in view of all religions is to ensure peace and happiness for the individual and to establish harmony within human society. However, as is known from history, countless wars have been faught in the name of religion. The religion thus remains accused for the inestimable amount of bloodshed of mankind. Of course, it is not the religion but the fundamentalist and hence extremist and rigid outlook of the so-called men of religion which is responsible for this horrible consequences. At present religion as such is largely shoved into the background or at best used in the service of political ideologies. If one believes that only his Faith, his mode of worship, and his political ideologies are the right means for securing peace and happiness for mankind, then he cannot be tolerant to the viewpoints of his opponents. The immediacy therefore is to develop tolerance to, and friendship for others. It is the only approach by which we can generate peace and harmony inside human society. Can religion as a category, of which Jainism is a part, meet with this challenge of our times? Before this question can be answered we must make a distinction between a true and a false religion. Because a true religion never supports violence, intolerance and fanatical outlook and it cannot per se be made responsible for the ignominious acts committed in the name of religion by such religious leaders who want to serve their vested interest. The barbarity committed in the past and perpetrated in the present in the name of religion is due very largely to the intolerance and fanaticism of the so-called religious leaders and their ignorant followers. The only way of freeing oneself from this sordid situation is to comprehend the true nature, indeed to grasp the "essence" of religion Paper read at Assembly of the World's Religions MCA fee New Jesey (U.S.A)

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Dr. Sagarmal Jain and to develop tolerance toward and respect for other's ideologies and faiths. For the Jainas, a true religion consists in the practice of equanimity and its foundation is the observance of non-violence. In the Acarangasutra, the earliest Jaina text (c. late 4th cent. B. C.), we come across these two definitions of religion : Equanimity is the essence of religion, while the observance of non-violence is its external exposition or a socia aspect of religion. The Acaranga mentions that practising of non-violence is the true and eternal religion. Jainism, since its inception, believes in and preaches for peace, harmony, and tolerance. It has been tolerant and respectful toward other faiths and religious ideologies throughout its history of existence. In Jainism one hardly comes across instances of religious conflicts involving violence and bloodshed. At most one meets with instances of disputations and strongly worded debates concerning ideological disagreements. The Jaina men of learning, while opposing the different ideologies and religious standpoints, fully paid regard to them and accepted that the opponents' convictions may also be valid from a certain standpoint. Intense Attachment, the root of intolerance Among the causes that generate fanaticism and intolerance the blind faith is the principal; it results from Passionate attachment and hence uncritical or "unexamining" outlook. Attachment (murcha) according to the Jainas, is the cause of bondage. It causes perverse attitude. In Jainisin various types of attachment are enumerated; among them darsana-mohaldistiraga (blind faith), due to its very disposition, has been rackoned "paramount". In point of fact it is considered central in religious intolerance. It leads one's attitude toward a strong bias for one's own, and against other's religion. Non-attachment is therefore considered as a pre-condition for the right attitude or perception. A perverse, and hence defiled attitude renders it impossible to view the things rightly, just as a person wearing coloured glasses or suffering from jaundice is unable to see the true colour of objects as they are. "Attachment and hatred are the two great enemies of philosophical thinking. Truth can reveal itself to an impartial thinker." 3 Non-attachment, as

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The Philosophical Foundation of Religious Tolerance in Jainism 45 Jainas hold, is not only essential, it is imperative in the search of truth. One who is unbiased and impartial can perceive the truth of his opponents's ideologies and faiths and thus can possess deference to them. Intense attachment unfailingly generates blind faith in religious leaders, dogmas, doctrines and rituals and consequently religious intolerance and fanaticism come into existence. Jainism holds that the slightest even pious attachment, towards the prophet, the path, and the scripture is also an hindrance to a seeker of truth and an aspirant of perfection. Attachment, be it pious or impious, cannot be without aversion or repulsion. Attachment results in blind faith and superstition and repulsion consequences into intolerant conduct. The real bondage, as Jainas confirm, is the bondage due to attachment. A person who is in the grip of attachment cannot rid of imperfection. Gautama, the chief disciple of Lord Mahavira, failed to attain omniscience in the lifetime of Mahavira on account of his pious attachment towards Mahavira. So is the case with Ananda, the chief disciple of Lord Buddha, who could not attain arhathood in the Life-time of his "Sasta". Once Gautama asked Mahavira : "Why am I not able to attain the perfect knowledge while my pupils have reached that goal" Lord answered 'Oh: Gautama; it is your pious attachment towards me which obstructs your getting perfect knowledge and emancipation." The Jainas therefore laid stress on the elimination of attachment, the rootcause of bias and intolerance. Reason, The check-post of blind faith Though in Jainism right faith plays an important role-it is one of its three "jewels"-it is the blind faith, which causes intolerance. Jainism therefore does not support blind faith. Jaina thinkers maintain that the right faith should be followed by right knowledge. The faith seconded by right knowledge or truthful reasoning cannot be blind one. According to Jaina thinkers, reason and faith are complementary and there actually is no contention between the two. Faith without reason, as the Jaina thinkers aver, is blind and reason without faith is unsteady or vacillating. They hold that the religious codes and rituals should be critically analysed. In the Uttaradhyayana-sutra, Gautama, the chief disciple of Mahavira strongly supports this view before Kesi, the pontiff of the church of Jina

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Dr. Sagarmal Jain Parsva. Said he "the differences in the Law must be critically evaluated through the faculty of reasoning. It is the reason which can ascertain the truth of Law"," 46 If one maintains that religion has to be solely based on faith and there is no place for reason in it, then he will unfailingly develop an outlook that only his prophet, religion, and scripture are true and others' prophets, religions and scriptures are false. He will also firmly believe that his prophet is the only saviour of mankind; his mode of worship is the only way of experiencing the bliss and the Laws or Commands of his scripture are only the right one and thus he remains unable to make a critical estimate of his religious prescriptions. While one who maintains that the reason also plays an important role in the religious life, will critically evaluate the pros and cons of religious prescriptions, rituals and dogmas. An "attached" or biased person believes in the dictum 'Mine is true'. While the detached or unbiased person believes in the dictum "Truth is mine'. Gunaratnasuri (early 15th cent. A. D.) in his commentary on the Saddarsana-samuccaya of Haribhadrasuri (c. 3rd quarter of the 8th cent. A D.) has quoted a verse, which explains: "A biased person tries to justify whatever he has already accepted, while an unprejudiced person accepts what he feels logically justified." Jainism supports "rational thinking". For supporting the rational Jaina outlook in religious matters Acarya Haribhadra says; "I possess no bias for Lord Mahavira and no prejudice against Kapila and other saints and thinkers: whosoever is rational and logical ought to be accepted". While describing the rightfaith Amrtacandra (c. early 10th cent. A. D.) condemns three types of Idols, namely superstitions relating to deities, path, and scriptures.' Thus, When religion tends to be rational, there will hardly be any room for intolerance. One who is thoroughly rational in religious matters, certainly would not be rigid and intolerant. Non-absolutism-The Philosophical Basis of Tolerance Dogmaticism and fanaticism are the born children of absolutism. An extremist or absolutist holds that whatsoever he propounds is correct and what others say is false, while a relativist is of the view that he and his opponent both may be correct, if viewed from two different angles

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The Philosophical Foundation of Religious Tolerance in Jainism and thus a relativist adopts a tolerant outlook towards other faiths and ideologies. It is the doctrine of anekantavada or non-absolutism of the Jainas on which the concept of religioust olerance is based. For the Jainas non-violence is the essence of religion from which the concept of non-absolutism emanates. Absolutism represents "violence of thought", for, it negates the truth-value of its opponent's view and thus hurts the feeling of others. A non-violent search for truth finds non-absolutism. Jaina thinkers are of the view that reality is a complex one. It has many facets, various attributes and various modes. It can be viewed and understood from different angles and thus various judgements may be made about it. Even two contradictory statements about an object may hold true. Since we are finite beings, we can know or experience only a few facets of reality at one time. The reality in its completeness cannot be grasped by us. Only a universal-observer-Sarvajna can comprehend it completely. Yet even for an Omniscient it is impossible to know it and to explain it without a standopint or viewpoint"10. This premise can be understood from the following example. Take it granted that every one of us has a camera for photographing a tree and we all use it. We can have hundreds of the photographs but still we find most portion of the tree photographically remains uncovered, and what is more, the photographs differ from each other unless they are taken from the same angle. So is the case with diversified human understanding and knowledge. We only can have a partial and relative view of reality. It is impossible for us to know and describe the reality without an angle or viewpoint. While every angle or viewpoint can claim that it gives a true picture of reality, each one only gives a partial and relative picture of reality. On the basis of partial and relative knowledge of reality one can claim no right to discard the views of his opponents as totally false. According to Jaina thinkers the truthvalue of opponents must be accepted and respected, Non-absolutism of the Jainas forbids the individual to be dogmatic and one sided in approach. It pleads for a broader outlook and an open mindedness, which alone can resolve the conficts that emerge from differences in ideologies and faiths. Satkari Mookerjee rightly observes that Jainas do not believe in the extremist a priori logic of the absolutists.

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48 Dr. Sagarmal Jain Pragmatically considered, this logical attitude breeds dogmatism and if carried a step further, engenders fanaticism, the worst and the villest passion of human heart".11 For non-absolutism the views of the opponent are also true. Remarks Siddhasena Divakara (5th Cent. A.D.) "All schools of thought are valid when they are understood from their in standpoint and insofar as they do not discard the truth-value of others. The knower of non-absolutism does not divide them into the category of true and false. They become false only when they reject the truth-value of others."12 It was this broader outlook of non-absolutism which made Jainas tolerant. While expounding this tolerant outlook of the Jainas, Upadhyaya Yasovijaya (17th cent. A. D.) mentioned "A true non-absolutist does not disdain to any faith and he treats all the faiths equally like a father to his sons. For, a non-absolutist does not have any prejudiced and biased outlook in his mind. A true believer of syodvida (non-absolutism) is that who pays equal regards to all the faiths. To remain impartial to the various faiths is the essence of being religious. A little knowledge which induces a person to be impartial is more worthwhile than the unilateral vast knowledge of scriptures. 18 Non-Personalism, A Keystone for Tolerance It is the person-worship which makes the mind biased and intolerant. Jainism opposes the person-cult. For the Jainas, the object of veneration and worship is not a person but perfectness ie. the eradication of attachment and aversion. The Jainas worship quality or merit, not the person. In the sacred namaskara-mantra of the Jainas, veneration is offered to the spiritual-posts such as arhat, siddha, acarya and not the individuals like Mahavira, Rsabha or anybody else. In the fifth pada we find that the veneration is paid to all the saints of the world. The words' loye' and 'Savva' demonstrate the generosity of the Jainas!!. It is not the person but his spiritual attitude which is to be worshipped. Difference in name, according to the Jainas, is immaterial since every name at its best connotes the same spiritual perfection. Haribhadra in the rogadrsti-samuccaya remarks that the ultimate truth transcends all states of wordly existence, called nirvana and is essentially and necessarily "single" even if it be designated by different names lik Sadasiva, brahman, Siddhatma, Tathagata etc. 15 Not only in the general sense

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The Philosophical Foundation of Religious Tolerance in Jainism 49 but etymologically also they convey the same meaning. In the Lokatattva-nirnaya he says I venerate all those who are free from all vices and adorned with all virtures, be they Brahma, Visnu. Siva or Jina 16 This view is further supported by various Jaina thinkers of medieval period such as Akalanka, Yogindu, Manatunga, Hemacandra and many others. While worshipping Lord Siva the Jaina pontiff Hemacandra says : "I worship those who have destroyed attachment and aversion which are the seed of birth and death, be they Brahma, Visnu, Siva or Jina."i? It is important that though Hemacandra was a Jaina-saint, he composed a hymn in praise of Siva. This liberalism is also maintained by latter Jaina-saints, who composed their works in Hindi or Gujarati like Anan a and many others, till these days. In a Hindi couplet J. K. Mukhtar (20th cent.) says: Buddha vira Jina Harihars Brahma ya usako svadhina kaho | Bhakti bhava se prerita ho, yaha citta usi me lina raho || The Door of Liberation open to All Jainism holds that the followers of other sects can also achieve emancipation or perfection if they are able to destroy attachment and aversion. The gate of salvation is open to all. They do not believe in the narrow outlook that "only the follower of Jainism can achieve emancipation, others will not." In the Uttaradhyayana there is a reference to anyalinga-siddhas, i. e. the emancipated souls of other sects. 18 The only condition for the attainment of perfection or emancipation, according to the Jainas, is to shun the vectors of attachment and aversion. Haribhadra, a staunch advocate of religious tolerance, remarks : "One, who can attain equanimity of mind will for certain get the emancipation whether he may be a Svetambara or a Digambara or a Buddhist or any one else. 19 It is this broad outlook of the Jainas which makes them tolerant and stick to the non-violence of thought. About the means of liberation, the Jainas are also broad minded. They do not believe that their mode of worship or their religious practices alone represent the way to reach the goal of emancipation. For them it is not the external modes of worship, but the right attitude and mental purity which makes religious practices fruitful. The Acaranga-sutra clearly mentions that the practice which are considered to be the cause

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50 Dr. Sagarmal Jain of bondage may be the cause of liberation also. 9deg It is the intrinsic purity not the external practices, which makes the person religious. Haribhadra propounds that neither one who remains without clothes nor one who is white clad, neither a logician, nor a metaphysician, nor a devotee of personal cult will get liberation unless he overcomes his passions. 21 If we accept the existence of the diversity of modes of worship according to the time, place and levels of aspirants and lay stress on the intrinsic purity in religious matters, then certainly we cannot condemn religious practices of others as false. This liberalism of the Jainas on the methods of worship can be supported by the legends of the previous lives of Mahavira. It is said that Mahavira, in his previous existences, was many times ordinated as a monk of other sects, where he practised austerities and attained heaven. 2 3 As for scriptures, the Tainas' outlook is likewise liberal. They firmly believe that a false scripture (mithya-sruta) may be a true scripture (samyak-sruta) for a person of right attitude; and a true scripture may turn false for a person of perverse attitude. It is not the scripture but the attitude af the follower which makes it true or false. It is the vision of the interpretor and practitioners that counts. In the Nandisutra this standpoint is clearly explained.28 Thus we can say that the Jainas are neither rigid nor narrow minded in this regard. References of Religious Tolerance in Jaina Works References to religious tolerance are abundant in Jaina history. Taina thinkers have consistently shown deference to other ideologies and faiths. In the sutrakrtanga, the second earliest Jaina work (c. 2nd cent. B. C.)". It is stated that those who praise their own faith and view and disparage those of their opponents, possess malice against them and hence will remain confined to the cycle of birth and death. 24 .In another famous Jaina work of the same period, the Isibhasiyaim, the teaching of the forty five renowned saints of Sramanical and Brahmanical schools of thinking such as Narada, Bharadvaja, Gautama Buddha, MankhaliGosala and many others have been presented with regard. 25 They are remembered as arhatnsi and their teachings are regarded as an agama. In the history of world religions there is hardly any example in which the teachings of the religious teachers of the opponent sects were included

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The Philosophical Foundation of Religious Tolerance in Jainism 51 in one's own scriptures with due esteem and honour. Evidently, it indicates the latitudinarian and unprejudiced outlook of the earliest Jaina thinkers. We also have a reference to religious tolerance in the V vakhyaprajnpti, one of the early works of the Jainas. When an old friend of Gautama, who was initiated in some other religious sect, came to visit him, Mahavira cominanded Gautama to welcome him and Gautama did so. 28 In the Uttaradhyayana, it is stated that when Gautama, the chief disciple of Mahavira and Kesi, a prominent pontiff of Parsvanatha's sect met at Kosambi, both paid due regard to each other and discussed the various problems dispassionately and in gentle and friendly manner about the differences of both the sects." Haribhadra has not only maintained this latitudinarian outlook of earlier Jainacaryas, but lent new dimension to it. He was born in the age when the intellectuals of the India were engaged in hair-splitting philosophical discussions and in relentless criticism of one other. Though he also critically evaluated the other philosophical and religious systems, his outlook was fully liberal and attempted to see the truth of his opponent's logic also. Here I would like to mention only a few examples of his religious tolerance and regard for others ideologies and faith. In the Sastravarta-samuccaya, which is one of the foremost works illustrating Haribhadra's liberal outlook, it is mentioned that the great saint, venerable Lord Buddha preached the doctrines of momentariness (ksanikavada) non-existence of soul (anatmavada) idealism (vijnanavada) and nothingness (sunyavada) with a particular intention to vanish the 'mineness' and desire for worldly objects and keeping in view the different levels of mental development of his followers, like a good physician who prescribes the medicine according to the disease and nature of the patient."8 He has the same liberal and regardful attitude toward Samkhya and Nyaya schools of Brahinanical philosophy. He maintains that naturalism (Prakstivada) of Samkhya and Isvara kartrttvavada of the Nyaya school is also true and justified if viewed from certain stan rue and justified, if viewed from certain standpoint. Further, the epithets such as the great saint (mahamuni), the venerable (arhat), the good physician (suvaidya) used by him for Buddha and for Kapila shows his generosity and deference to other religious leaders. Haribhadra's crusade against sectarianism is unique and admirable in history of world-religions.

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Dr. Sagarmal Jain Alongwith these literary evidences there are some epigraphic evidences of religious tolerance of the Jainas. Some Jaina acaryas such as Ramkirti and Jaymangalasuri wrote the hymns in the praise of Tokalji and goddess Camunda, Jaina kings such as Kumarpala, Visnuvardhan and others constructed the temples of Siva and Visnu alongwith the temples of Jina. 3 Finally, I would like to mention that Jainism has a sound philosopoical foundation for religious tolerance and throughout the ages, it practically had remained tolerant and regardful to other faiths and ideologies. Jainas never indulged in aggressive wars in the name of religion nor did they invoke divine sanction for the cruelities against the people of alien faiths. Though generally Jainas do classify religions in the heretic (mithya-dssti) and non-heretic (samyak-dssti). Yet, mithya-drsti, according to them, is one who possesses one-sided view and considers others as totally false. While samyak-dssti is the one who is unprejudiced and sees the truth in his opponents views also. It is interesting to note here that Jainism calls itself a union of heretic views (micchadamsana-samuth) Siddhasena (5th cent. A. D.) mentions "Be glorious the teachings of Jina which are the union of all the heretic views i.e. the organic synthesis of one-sided and partial views, essence of spiritual nectar and easily graspable to the aspirants of emancipation,"18 Anandaghana, a mystic Jaina saint of the 17th cent. A.D. remarks that just as ocean includes all the rivers so does Jainism all other faiths. Further he beautifully expounds that all the six heretic schools are the organs of Jina and one who worships Jina also worships them. 8. Historically we also find that various deities of other sects are adopted in Jainism and worshipped by the Jainas. Acarya Somadeva in his work Yasastilak-campu remarks that where there is no distortion from right faith and accepted vows, one can follow the traditions prevailing in the country.se Jainas believe in the unity of world religions, but unity, according to them, does not imply omnivorous unity in which all lose their entity and identity. They believe in that unity in which all the alien faiths will conjoin each other to form a organic whole without loosing their own independent existence. In other words it believes in a harmonious

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The Philosophical Foundation of Religious Tolerance in Jainism 53 co-existence or a liberal synthesis in which all the organs have their individual existence, but work for a common goal i.e. the peace of mankind. To eradicate the religious conflicts and violence from the world, some may give a slogan of "one world religion" but it is neither possible nor practicable so far as the diversities in human thoughts are in existence. In the Niyamasara it is said that there are different persons, their different activities or karmas and different levels or capacities, so one should not engage himself in hot discussions neither with other sects nor one's own sect.84 Haribhadra remarks that the diversity in the teachings of the sages is due to the diversity in the levels of their disciples or the diversity in standpoints adopted by the sages or the diversity in the period of time when they preached, or it is only an apparent diversity. Just as a physician prescribes medicine according to the nature of patient, its illness and the climate so is the case of diversity of religious teachings. 85 So far as diversity in time, place, levels and understanding of disciples is inevitable, variety in religious ideologies and practices is essential. The only way to remove the religious conflicts is to develop a tolerant outlook and to established harmony among them. At last I would like to conclude my paper by quoting a beautiful verse of religious tolerance of Acarya Amitagati 2. Sattvesu maitrim gunisu pramodam Klistesu jivesu krpaparatvam Oh Lord! I should be friendly to all the creatures of world and feel delight in meeting the virtuous people. I should always be helpful to those who are in miserable conditions and tolerant to my opponents. 3. Madhyasthyabhavam viparita vrattau References 1. Samiyaye dhamme ariehim paveie... Acaranga, 1/8/4. Edited by Atmaramji, Jain Sthanaka, Ludhiyana, 1963. Se bemi je aiya, je ya paduppanna, je agamissa arahamta bhagavamto te savve evamaikkhamti.. .savve pana... na hamttavva... esa dhamme suddhe, niie sasae..., -Acaranga, 1-4-1. N. M. Tatia, Studies in Jaina Philosophy, p. 22, P. V. Research Institute, Varanasi-5, (1958). Sada mamatma vidadhatudeva,&*

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Dr. Sagarmal Jain 4. (a) Bhagavati-Abhayadeva's vstti, 14/7. p. 1188, Rsabhadeva kesarimal, Ratlam, 1937. (b) Mukkhamagga pavannanam sineho vajjasimkhala vire Jivamtae jaao Goyamam jam na kevali-Quoted in Abhidhana Rajendra, vol. II, p. 959 and Kalpa sutra tika-Vinayavijay, 127, p. 120. 5. Panna samikkhae dhammam/ tattam tatta vinicchayam // -Uttaradhyayana, 23/25, Sanmati Jnanapitha, Agra, 1972. 6. Agrahibata ninisati yuktim yatra tatra matirasya nivista / Paksapatarahitasya tu yuktiryatra tatra matireti nivesam // -Quoted in Saddarsanasamuccaya-Gunaratnakstatika, p. 461, Edited by Mahendra Kumar Jain, Bhartiya snanapitha, Delhi, 2nd edition, 1981. 7. Paksapato na me vire, na dvesah kapiladisu yuktimadvacanam yasya tasya Karya parigrahah- Lokatattvanirnaya-Haribhadra, verse 38. Jain Granth Prakasaka Sabha, Ahmedabad, Vikram, 1964. 8. Loke sastrabhase samayabhase ca devatabhase nityamapi tattvarucina karta vyamamudhadrstitvam || 26 -Purusartha siddhyupaya-Amastacandra The Central Jaina Publishing House, Ajitasram, Lucknow, 1933. 9. Anantadharmatmakameva tattvam.... / 22 -Anyayogavyavacchedadvatrinsika-Hemacandra. 10. Natthi nayahimvihunam suttam attho ya Jinavaye kimci -Avasyaka Niryukti, 544. - Visesavasyaka Bhasya, 2748. L. D. Institute of Indology, Ahmedabad, 1968. Prof. Satkari Mookerjee, Foundation of World Peace, Ahimsa and Anekanta. Vaisali Institute Research Bulletin No. 1, p. 229. 12. Niyayavayanijjasacca, savvanaya paraviyalane moha / Te una na ditthasamao vibhayai sacca va aliye va // -Sanmati Prakarana, 1/28, -Siddhasena Jnanodaya Trust, Ahmedabad, 1963. 13. Yasya sarvatra samata nayesu tanayesviva | tasyanekantavadasya kva nyunadhikasemusi || Ten a syadvadamalambya sarvadarsanatulyatam / moksoddesavi (dvi) sesena yah pasyati sa sastravit || 70 // Madhyasthyameva Sastrartho yena taccaru siddhyati / sa eva dharmavadah syadanyadbalisavalganam || 71 || 11. Pron. -

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The Philosophical Foundation of Religious Tolerance in Jainism Madhyasthyasahitam hyekapadajnanamapi prama / Sastrakotih vrthaivanya tatha coktam mahatmana // 73 || -Adhyatmopanisat-Yasovijaya, Sri Jainadharmaprasaraka Sabha, Bhavanagara, 1st Ed., Vikram, 1965. Namo Arahamtannam/ Namo siddhanam/ Namo Ayariyanam Namo uvajjhayanam Namo Loye Savva Sahunam / -Vyakhya prajnapti, 1/1 Mahavira Jaina Vidyalaya, Bombay. 15. Sadasivah param brahma siddhatma tathateti ca / Sabdaistad ucyate'nvarthad ekam evaivamadibhih // 130 // -Yogadrstisamuccaya-Haribhadra, Lalbhai Dalapatabhai Bharatiya Sanskriti Mandir, Ahmedabad, 1st Ed., 1970. 16. Yasyanikhilasca dosa na santi sarve gunasca vidyante / brahma va visnurva haro jino va namastasmai || -Lokatattvanirnaya-Haribhadra-Sri 14. 17. 18. 19. 20. 21. 22. 23. || 40 || Sabha, Ahmedabad, Vikram 1994. Bhavabijankurajanana ragadyah ksayamupagatayasya / Brahma va visnurva haro jino va namastasmai // Jainagrantha prakasaka -Mahadeva stotra, 44 (Published in Paramarsa Svadhyaya Grantha Samgraha). Itthi purisasiddha ya, taheva ya napumsaga salimge annalimge ya gihilimge taheva ya-Uttaradhyayana, 36 / 49. Seyambaro va asambaro va, buddho va taheva anno va Samabhavabhaviyappa lahai mukkham na samdeho // 55 Je asava te parissava, Je parissava te asava-Acaranga, 1/4/2. Nasambaratve na sitambaratve, na tarkavade na ca tattvavade / na paksasevaasrayena mukti, Kasaya mukti kila muktireva // -Haribhadra, Quoted in Jaina, Bauddha aur Gita ka Acaradarsana, by Dr. Sagarmal Jaina, p. 5, Vol. II, 1st Ed. 1982. -Upadesatarangini, 1/ 8, p. 98, Haribhadra, Bhurabhai Harsacandra, Varanasi, V. S. 2437. (a) Chassu vi parivvajjam.... [ Visesavasyakabhasya, 1792, L. D. Institute of Indology, Ahmedabad 9, (1968). (b) See also Uttarapurana-Gunabhadra, 74 / 69-85, pp. 448-49. Bhartiya Jnanapitha, Kasi, 1954. Eyaim micchaditthissa micchattapariggahiyaim micchasuyam, eyani ceva sammadditthissa Sammattapariggahiyaim, sammasuyam, ahava micchaditthissavi 'sammasuyam', Kamha ? Sammattaheuttanao, Jamha te

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56 Dr. Sagarmal Jain micchadithiya, tehim ceva samaehim coiya samana kei, sapakkhadithio vamenti, se ttam micchasuyam. Vsti-etani bharatadini sastrani mithyadesteh mithyatvaparigrhitani bhavanti, tato viparitabhinivesavsddhihetutvan mithyasrutam, etanyeva ca bharatadini sastrani samyagdisteh samyaktvaparigrhitani bhavanti. Nandisutra, 72, p. 30. Sri Mahavira Jaina Vidyalaya, Bombay, 1st ed. 1968. 24. Sayam sayam pasamsamta, Garahamta param vayam / je u tattha viussamti, Samsaram te viussiya || -Sutrakstanga, 1 / 1 / 2/ 23. 25. Devanaradena Arahata isina buiyam/ -Isibhasiyaim, 1/1. See also the names of its various chapters, edited by Dr. Walther Schubring, L. D. Instt. of Indology, Ahmedabad-9, 1974. 26. He khamdaya ! Sagayam, Khamdaya ! Susagayam --Bhagavati, 2/1. Kesikumara samane goyamam dissamagayam / padiruvam padivattim sammam sampadivajjai // -Uttaradhyayan sutra, 23 / 16, Sanmati Jnanpitha, Agra, 1st Ed. 28. Sastravartasam uccaya, 6 / 464, 65, 67, L. D. Instt., Ahmedabad, 1st ed., 1969. 29. Ibid. 3 / 207 and 3 / 237. 30. Jaina Silalekha Samgraha, vol. III, Introduction by G. C. Chaudhari. See also epigraphs of above mentioned book, vol. I, II and III, No. 181, 249, 315, 332, 333, 356, 507, 649, 710. Sanmati tarka prakarana, 3 / 69, Jnanodaya Trust, Ahmedabad, 1963. 32. Namijina stavan-Anandaghana Granthavali, Sri Jaina Sreyaskara Mannal, Mahesana (1957). 33. Yasastilaka-Somadevasuri, p. 373, Nirnaya Sagar Press, Bombay. 34. Niyama sara-Kundakunda, 155, The Central Jaina Publishing House, Lucknow, 1931. 35. YogadTstisamuccaya (Haribhadra), L. D. Instt., Ahmedabad, 1st ed., 1970. 36. Samayika Patha 1-Amitagati. Published in Samayikasutra, sanmati Joanapitha, Agra. 31.

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RELIGION OF MAN Jagdish Sahai Modern Man is so self-conceited that he considers it sheer waste of time to pause and think what he is, what this universe (of which he is just a part) is, and what relation he has with the Creator of this universe? These are all fundamental questions. So long as man refuses to think accurately over these things he cannot build a safe, strong, and sure edifice for his thoughts that can give him a clear perception of the goal towards which he must move. Because of this lack of understanding over the fundamentals of life itself, man has created more problems for himself than he has solved. Never was there such longing for world peace as today. In spite of the achievements in the scientific and other fields of human knowledge, man has failed to preserve his own dignity and integrity. Man's 'inhumanity' towards man still makes countless thousands miserable. It must be brought home to man that he is essentially a Spiritual being and that a society based on a materialistic conception of the universe is, like an inverted cone, in unstable equilibrium. Spiritual values alone give meaning and purpose to human life. Man's life should be viewed as a whole. It is wrong to divide it into different compartments such as religious, social, political, and economic, as if each compartment is independent of the other. It is often said that religion is a personal matter between man and his Maker And it is also said that a Secular State has nothing to do with religion. Both these views are fallacious. Religion is not purely a 'private' affair. One is just on the path of religion when one begins to act in an impersonal way. Religion is and always shall be a Vital fact in man's life. A secular state will not be a Truly welfare State if its energies are not directed towards the raising of the spiritual solidarity and the moral tone of the people it governs. The destiny of Nations has over centred round the Character of individual men and women, Demoralization and degradation of character have preceded Disintegration of every civilization. A student of history knows that all the wealth and power of Western civilization did not save degenerate Rome. Character is the essence of Religion. 8

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58 Jagdish Sahai Essential Unity of All Religions What is man's religion? In answer to this question we find numerous Faith and Philosophies prevalent in the different communities of mankind. Just as Nature everywhere is One, but there is Diversity in it, even so Humanity throughout the world is one although every man differs from the others both in thought and conduct. In spite of this obvious diversity, we find that it is a common but powerful desire of man to conform to a particular mode of behaviour in the world. Incarnations, saints, prophets, seers, and sages have appeared in different parts of the world from time to time in order to teach men Haw to behave in harmony with the underlying spirit of the Cosmos These great souls, on the basis of personal experience, expounded the essential ideas and values in life and taught how these can be achieved. Their spiritual thought and teachings f matter of the scriptures and philosophies of the different Fiths. In addition to their moral and spiritual teachings, almost all the religious teachers and reformers of the world gave out a plan and a system of their own on which human society would best be organized. It was thus that every faith helped to establish customs and conventions, with rites and rituals, amongst the communities of mankind and gave birth to a particular type of civilization and culture which naturally differed from the others. Although everyone, after studying the scriptures of the various faiths, can find out for oneself the essential unity underlying them all, the differences in their respective customs and conventions also equally patent and obvious. For this reason, we often find that the followers of one faith harbour feelings of hatred towards those of other faiths. Every man considers his own religion to be not only right but superior to those of others. If a man, leaving aside the difference due to customs and conventions, were to try to grasp and live up to those spiritual truths that are essential to him for reaching the ultimate goal Which is common to all humanity, he is bound to love and extend full tolerance towards the followers of other faiths. Every religion, no matter of whatever label, can take man to this common goal. Therefore, all those who fight in the name of religion do not, in fact, understand what religion is. They stultify themselves by becoming victims of their one selfish, sectarian, and bigoted thoughts and actions. Man should ever

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Religion of Man $9 remember that he is a member of the Human family first and foremost and thereafter a follower of this or that religion. Religion is the Way of life that leads man to his ultimate goal. Since there is Uniformity in the Spiritual teachings of all religions, it is up to man to act in accordance with them in his life. Human life is replete with experiences-both good and bad-which go to make up man's fund of knowledge. Religion too is a matter of experience, resulting in the consciousness of the Highest Truth in which all that exists finds its ultimate refuge. Three Fundamental Principles If one probes into the ultimate Truth one will find that the essential teachings of all religions are the same, though they have been expressed in different words. This Truth is the true Religion of Man. Its foundations have been laid on the following three fundamental principles: (1) Be good and do good-this will make for Character. (2) Develop non-attachment and unselfishness--this will make for Personality. An integrral personality has to be built up on the sound foundation of Self-sacrifice. (3) To acquire Supreme Knowledge is man's highest privilege; in fact, it is his ultimate goal. This will give him Freedom; it will make him One with the all-informing universal Spirit, also called 'God'. To acquire such knowledge is to develop that consciousness in man which alone can give him a complete answer to the Whys and Wherefores of life on earth, viz. why a man takes birth and what is his ultimate goal ? This will also solve for man the mystery of God and creation. The above principles can be briefly amplified as under : 'To work you have a right but not to the fruit thereof', because you have no control over the latter. Man is free to act; he can act as he likes, but the fruit of his actions is not in his hands or within his power. Actions of one individual react on the actions of other individuals and vice versa. The inevitable effect of action and reaction is always there and willy-nilly we are mutually affected by it. Man's actions do not cease to be effective till they have borne fruit. No power of Nature can stop an action from bearing its fruit. There are some actions which bear fruit instantaneously. If the hand is put into the fire it will get burnt,

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60 Jagdish Sahai There are other actions which bear fruit after a period of time has elapsed. When a man takes physical exercise its fruit will result after some time. Even so it is possible that we may not get the fruit of many of our actions in our present life and have to reap them in our next life, Just as the wind, on its onward march from one place to another, takes with it the resultant of both the sweet and bad odours through which it has passed, in the same manner a man's Ego, at the time of death, leaves the physical body, taking with it the final outcome of his thoughts, actions, experiences, and will, acquired during the life that has just ended enter another body and start on a new chapter of life's journey with the former life's character-load as the starting point. The way to Right Action Man and his actions are inseparable. Man must work in order to live. but how? A man should work without any selfish motive. He should be as self-less in his conduct as possible. This will help him in developing non-attachment. Selfless work is that which a man does without any motive of selfish and personal profit. All actions which go to gratify the I-ness' or the finite individuality of man are doubtl When man is deluded by the selfish thoughts of 'I' and 'mine', he becomes a slave to lust, anger and greed which impel him to commit the meanest of actions. The thought of depriving others of all wealth and power and bringing them under his possession, will dominate his whole life. But selfless service connotes impersonal action. In doing such impersonal action man sees his own good in the good of others. By working in this spirit he identifies himself with all other beings of the universe and does not consider the reality of their existence apart from himself. On the other hand, he feels that like all other beings he too is a part and parcel of the universe as a whole. Therefore, whatever action contributes to the good of the whole becomes a right action for him. Eevry action of his is done for the good of the whole and not for his personal individual self. Who is the Doer of Action ? Man being the essential part of Nature, works according to the nature within him. The soul of man, embodied in a human form, apparently limited by the initial character-load and the chain of individual experiences ordained by the Law of Karma (or the law of Cosmic Moral Order which affirms "as maa sows so he reaps") strives to realize, during

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Religion of Man the course of several lives, the Real state of its Oneness with the Pure soul. Man's nature no doubt influences his body and mind in accordance with the character-load with which he starts on his life's journey. But his mind is endowed with such wonderful powers of discrimination and dispassion that through his own strong will he can subdue his lower nature and refuse to allow the mind to become its slave. Man is Divine and is not confined to his body and mind alone. He partakes of the Infinite. Religion embraces the whole of life which is consecrates and realizes as a revelation of the Divinity in man. It is the from and substance of the highest type of life of which man is capable. Duty and Service It is through action that man reveals his True self. All action is Duty, for it must be performed. But one ought not to do any work under a sense of Compulsion. All work should be done with the conviction that it will do good to the whole of humanity. Let duties be sweetened with all-embracing love. One should be earnest in whatever one does and should not give any place to self-interest. Man should work for work's sake. This will make him unselfish. An action which is done under a sense of compulsion is devoid of free will, and a certain sense of pain results from its performance. Whatever duties a man is privileged to perform by virtue of his position in the scheme of life he should render them intelligently and diligently. Duties performed in a spirit of devotional love and service give man a wonderful experience of bliss which keeps him always cheerful. Performance of action in this manner is the most effective means of rendering real service to mankind. Self-Abnegation in Service Gradually an individual should widen his circle of service till he serves humanity. He should not expect any return for his service, for. service of fellow beings is service of one's own self This is true sacrifice. A person should ever enhance the limits of his service according to capacity. First comes the service of one's parents and those who are nearest to oneself; then of one's family and friends, then of fellow citizens and the community and the country, and ultimately of all mankind irrespective of any divisions. In rendering service, a person should always be particular to see that he is not doing it for the sake of more name and

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62 Jagdish Sahai fame or in expectation of any return. 'Do good and forget it with its peformance'. This principle will make selfless service possible. When man begins to see his own good in the good of others, performance of selfless service becomes the prime duty of everyone. In the very act of serving others man forgets his little self. This is true self-sacrifice. What is Self ? Mistaking the Body for the self lies at the root of all misery from which humanity has so far been suffering. This is responsible for creating insatiable desires in man, which breed dissensions, distrust, en. mity, and all the evils and troubles that man is heir to in both his individual and corporate capacities. As fire cannot be quenched by pouring oil over it, which will make it burn all the more fiercely, the sensuous desires of the flesh only increase all the more by being gratified through self-indulgence. This is not the path of happiness. It brings only pain and misery. Happiness, bliss, and peace are attainable through spiritual realization, sublimation of desires, and the annihilation of that delusion which presents the gross body as the self. He who can merge his conditioned and limited self into the all-pervading universal Self, is truly happy in this world. Such a man alone can be the friend of all, the servant of all, None can set a limit to one's love for humanity except one's own pet sympathies and narrow predispositions. The highest catholicity and the utmost capacity for selfless service can exist side by side in the same individual. A society also can be constructed on such lines, for society is but an aggregate of individuals. A man's interest can never be confined to the body alone. His Self, in fact, comprehends the whole universe as One with himself, because there is no meaning in considering man's existence Apart from the Cosmos as a whole. When he detaches his individual self from bodily attachments, he will comprehend the whole'. To comprehend the 'whole' is to Love one and all without distinction. In other words, it is to realize oneself in the 'whole' and the whole' in oneself. Truly, the word 'I' connotes not the individual little self but the omnipresent Soul or Self. The Self or Soul is one and the same in every being; so the 'I' cannot be more than one. Hence the individual soul is not apart from the real Self.

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Religion of Man The Ideal of True Love The realize this Self one must love all. Selfless love, with infinite sympathy, will overcome all objective and physical limitations, For, love is the unifying force which binds not only man to man but also man to the universe and to his Maker. The love of a nurse-maid towards another's child she is in charge of, is of the unattached and unselfish kind She feeds the child, loves it, plays with it, and is all kind towards it as if it is her own child. But, on being dismissed from service, she leaves the child, given up all attachment to it, and is ever willing to take service elsewhere and nurse another child. Similarly should one in the world behave in respect of all the things which one considers one's own and feels called upon to love and serve. Even as the nurse-maid looks after another's child in a spirit of non-attachment, keeps it safe and sound under her custody as a trust, and serves it with all the love she is capable of bestowing on it, so also should men learn to live and act with a deep sense of detachment, selfless love, and generous service and to view everything in our possession as a worthy trust from the Divinity, which we call God, remembering, at the same time, that HE can deprive us of any. thing when he so chooses and that we should not then feel pain or misery at the thought of loss or separation. Pleasure and Pain and their Cause Attachment brings transient waves of pleasure and pain. When our relation with other things is characterized by physical and sensuous attachment, and we, for some reason or the other, fail to obtain those things, we feel pain. If we obtain them, we feel pleasure. But such pleasure or pain lasts for a short while only. It is not and cannot be permanent. For, all the material things of the universe with which we get attached are, by their very nature, perishable. Therefore, the pleasure or pain that we derive by our attachment to the material objects of this universe fades away within a short time. However, from this transient experience of pleasure and pain, man learns the great truth of life which leads him towards real knowledge. In all living beings, and especially in man, there exists an intense desire for permanent pleasure or happiness. And a time comes in the life of every man when he begins to realize the unreality and transitoriness of pleasure and pain. Then he understands that by attachment to material things he can never get permanent happiness, and that if he seeks spiritual union (Yoga) with

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64 Jagdish Sahai that immortal Life-Force called God, who is the changeless one in this over-changing world of many, he can attain to that state of permanent happiness for which his whole being is constantly yearning. This state of permanent happiness or Bliss Absolute (Brahmananda) is the same as living in tune with the infinite. In Salvation Lies Bliss Unselfish work leads to purity of heart (Citta-Suddhi) and this in turn to Spiritual Freedom through elimination of the individual Ego. This is salvation or Self-realization or God-realization. In salvation lies the highest freedom and bliss; on attaining it, the individual's Ego dissolves completely and he becomes a Free Soul (Jivnn-mukta) who has achieved the one thing which is permanent and imperishable. When a man becomes unattached and unselfish, his actions do not Force Fresh Shackles of Karmic Bondage. Such performance of action and devotion to God leads the individual to the blissful state of salvation which is beyond words. Universal Goodness Constitutes the Religion of Man To acquire this blissful state one has to act incessantly and lovingly. Every action needs to be tested on the Touchstone of universal goodness and Moral Worth. Any action which is right in accordance with Truth and Justice contributes to the awakening in man of universal goodness. Universal goodness is in itself elevating, and whatever elevates ennobles is Man's Religion. Elevation in every aspect of life forms the Basis of the whole science and art of Religion-elevation from ignorance to full knowledge, from the confined Ego-state to the Free-state of the Sou It is the process of Mans going back (Nivritti) by conscious and determined effort, to the Original Source from which he has sprung. This one process is named variously by different seers and men of God in different parts of the world. Man should fight man-is not what Religion teaches : Man to be man must ever be humane; Sense of humanity-the Brotherhood of Man. And homage to Almighty-the Parenthood of God. Are what any Religion worth the name aims at : Therefore, it behoved not Man to decry Religion; Realization by man of the True Self-the Great Truth-is its only goal.

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zodha nibandha hindI khaNDa

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vizeSAvazyaka-bhASya ke pAThAntaroM, utkIrNa prAcIna abhilekhoM aura isibhAsiyAiM kI bhASA ke pariprekSya meM prAcIna Agama-granthoM kA sampAdana DaoN0 ke0 Ara0 candra jaina ardhamAgadhI Agama granthoM meM kucha aise grantha haiM jinakI racanA prAcIna mAnI jAtI hai, parantu una granthoM kI bhASA meM arvAcInatA ke bhI darzana hote haiM / AgamoM kI antima vAcanA pAMcavIMchaThI zatAbdI meM kI gayI jaba ki unakI prathama vAcanA kA samaya I0 pUrva cautho zatAbdI kA mAnA jAtA hai / mahAvIra aura buddha samakAlIna mAne jAte haiM parantu unake yuga ko bhASA se pAli bhASA ke prAcInatama tripiTaka-granthoM aura arddhamAgadhI ke prAcInatama Agama graMthoM kI bhASA meM bahuta antara pAyA jAtA hai, yahA~ taka ki samrATa azoka ke zilAlekhoM meM, bhASA kA jo svarUpa prApta hotA hai, usase bhI kAphI vikasita rUpa arddhamAgadhI Agama-granthoM meM upalabdha ho rahA hai| honA aisA cAhie thA ki kama se kama prAcInatama jaina Agama granthoM meM samrATa azoka ke pahale kA tathA prathama jaina vAcanA ke kAla kA yAni cauthI zatAbdI I0 pUrva kA bhASA-svarUpa mile parantu aisA nahIM hai / bhASA kI isa avasthA kA kyA kAraNa ho sakatA hai ? AgamoddhAraka pUjyamuni zrIpuNyavijaya jI ne kalpasUtra kI prastAvanA meM spaSTa kahA hai ki samaya ko gati ke sAtha-sAtha cAlU bhASA ke prabhAva ke kAraNa pUrva AcAryoM, upAdhyAyoM aura lehiyoM ne una granthoM meM jAne-anajAne bhASA-sambandhI parivartana kiye haiM jo unake ziSya-adhyetAoM ko anukala evaM sarala rahe hoNge| Agama-granthoM ke zabdoM meM varNavikAra kI jo bahulatA Aja vibhinna pratoM meM dekhane ko milatI hai vaha isI pravRtti kA natIjA hai| ina viSamatAoM ke kAraNa AgamoM ke vibhinna saMskaraNoM meM eka hI zabda ke aneka rUpa apanAye gaye haiN| zrI zubriga mahodaya ne to isa gutthI aura ulajhana se chuTakArA pAne ke lie aura bhASA ko ekarUpatA dene ke lie madhyavartI vyaMjanoM kA sarvathA lopa hI kara diyA hai cAhe caNi athavA grantha kI pratoM meM isa prakAra kA sAkSya mile yA na bhI mile| varNa-vikAra kI dRSTi se hI nahIM parantu rUpa-vinyAsa kI dRSTi se bhI kaI aise sthala milate haiM jahA~ para prAcIna ke badale meM arvAcIna rUpa apanAye gaye haiN| zubiMga mahodaya ke sivAya anya vidvAnoM ke saMskaraNoM meM bhI samAnatA evaM ekarUpatA nahIM hai / kisI meM lopa adhika hai to kisI meM kama / zrI mahAvIra jaina vidyAlaya, bambaI dvArA prakAzita saMskaraNa meM madhyavartI vyaJjanoM kA lopa kama mAtrA meM milatA hai parantu vahA~ ke saMskaraNa meM bhI aise aneka sthala haiM jahA~ para mUla pratoM evaM cUrNi va TIkA ke AdhAra se arvAcIna kI jagaha para prAcIna zabda yA rUpa svIkAra kiye jA sakate haiN| sampAdana ke nIti-viSayaka niyamoM meM bhI parivartana kI AvazyakatA pratIta hotI hai| yathA-aneka pratiyoM meM jo pATha upalabdha ho use liyA jAya yA prAcInatama prata meM pATha upalabdha ho use liyA jAya yA cUrNi kA pATha liyA jAya yA TIkAkAra kA pATha liyA jAya / athavA bhASAkIya dRSTi se jo rUpa prAcIna ho use apanAyA jAya ?

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DaoN0 ke0 Ara0 candra pro0 zrI ela0 AlsaDarpha mahodaya yadi chanda kI dRSTi se kisI zabda kI mAtrA ko ghaTA yA bar3hA sakate haiM, hrasva yA dIrgha kara sakate haiM aura usameM akSara bar3hA yA ghaTA sakate haiM to isI taraha se bhASA kI prAcInatA ko surakSita rakhane ke lie kyoM na prAcIna rUpa hI svIkAra kiyA jAnA caahie| yadi kisI grantha kI prAcInatA anya pramANoM se suspaSTa ho to phira usakI bhASA ko bhI prAcIna rakhane ke lie upalabdha AdhAroM ke sahAre prAcIna rUpa ho svIkAra kiyA jAnA caahie| yaha to bilakula spaSTa hai ki Agama granthoM kI bhASA meM dhvanyAtmaka dRSTi se bahuta bar3A parivartana huA hai| jaina lehiyoM kI pravRtti hI aisI rahI hai| isakA prabala sAkSya cAhie to hama vizeSAvazyaka-bhASya kI pratoM kA adhyayana kreN| isase itanA spaSTa ho jAyegA ki kisI ko isa viSaya meM tanika bhI zaMkA karane kA avasara hI nahIM rhegaa| paM0 zrI dalasukhabhAI mAlavaNiyA dvArA sampAdita evaM lA0 da0 bhA0 saM0 vi0 mandira, ahamadAbAda dvArA prakAzita vi0 A0 bhA0 kI kucha vizeSatAe~ haiN| isake sampAdana meM jina pratoM kA upayoga kiyA gayA hai unameM se sabase prAcIna jaisalamera kI tADapatrIya prata hai jisakA samaya lagabhaga I0 san 950 hai| ( isake atirikta 'ta' saMjJaka prata bhI tADapatrIya hai| 'hai' aura 'ko' saMjJaka do chape hue saMskaraNa haiM jo maladhArI hemacandra evaM koTyAcArya kI TIkA sahita haiM ) / ina sabase bhI adhika mahattvapUrNa jo prata milI hai vaha hai 'saM' saMjJaka jo svopajJavRtti sahita hai aura usakA samaya I0 san 1434 hai| svopajJavRtti meM hareka gAthA kA prathama zabda mUla rUpa meM prAkRta meM diyA gayA hai aura isase itanA lAbha to avazya hai ki mUla racanAkAra ne prAkRta zabdoM ko kisa svarUpa meM prastuta kiyA hai use hama spaSTa rUpa se jAna sakate haiN| mUla grantha ke kartA AcArya jinabhadra kA samaya I0 san kI chaThI zatAbdI mAnA gayA hai ( svargavAsa I0 san 593 ) aura jaisalamera kI prata jisa Adarza prata para se likhI gayI thI usakA samaya I0 san 609 hai aisA zrI dalasukhabhAI kA mantavya hai / ataH vi0 A0 bhA0 kI jo prAcInatama prata milI hai vaha racanAkAra se lagabhaga 350 varSa bAda kI hI hai isalie racanAkAra kI jo mUla bhASA thI usase koI alaga bhASA parivartita rUpa meM isa prata meM milane kI sambhAvanA kama hI rahatI hai| svopajJavRtti meM prApta zabdoM ke sAtha tulanA karane para yaha spaSTa ho jAyegA / grantha ke 'he' evaM 'ko' saMjJaka prakAzita saMskaraNoM ke zabdoM meM jo dhvanigata parivartana milatA hai vaha prAkRta bhASA ke vidvAnoM evaM sampAdakoM ke lie dhyAna meM lene yogya hai| vi0 A0 bhA0 kA dhvanigata vizleSaNa (gAthA naM0 1 se 100 jinameM sabhI pratoM ke pAThAntara diye gaye haiM) (ka) grantha kI svopajJa vRtti meM diye gaye hareka gAthA ke prArambhika zabdoM kA bhASAkIya (dhvanigata) vizleSaNa / lopa saghoSa - aghoSa yathAvata ma0 alpa prANa ma. mahA prANa saMyoga 9 13% 0 0% 9 10% 9 6 15 13% 35% 18% 49 74% 11 65% 60 72%

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(kha) 'je' prata meM pratyeka gAthA kA vahI prAraMbhika zabda lopa (ga) saghoSa - aghoSa 7 10% 12 18% 0% 9 53% 7 83% 21 25% isa vizleSaNa se spaSTa hai ki svopajJavRtti kI tulanA meM 'je' prata kI gAthAoM ke prArambhika prathama zabdoM meM dhvanigata parivartana bahuta hI kama mAtrA meM Age bar3hA hai aura yaha antara lagabhaga 53% hai| parantu 'je' prata kI 1 se 100 gAthAoM ke sabhI zabdoM kA vizleSaNa karane para unameM yaha lopa 113% hai aura yathAvat sthiti 70% hai ( Age dekhie ) jo kama antara rakhatA hai / svopajJavRtti ke sAtha bahuta 1 se 100 gAthAoM ke sabhI zabdoM kA vizleSaNa lopa saghoSa - aghoSa jeta he ko 22 21 22 22 ka ga ca ja ta da pa ya va yoga kha gha tha dha ma0 alpa prANa ma0 mahA prANa saMyoga je ta he ko 34 35 36 36 0 o o 0 5 5 5 5 3 3 3 3 13 15185 185 6 29 62 61 o 0 1 1 1720 38 40 6 6 6 6 84 113336337 sparza-lopa je ta he ko 1 1 1 1 0 2 0 0 2 3 4 prAcIna Agama granthoM kA sampAdana 0 3 30 30 5 0 0 o 0 o 0 0 o 0 28 27 0 0 0 O o 0 1 1 33 8 0 o 50 50 4949 0 0 o o 0 O o o O 106 80 71 71 saghoSa - aghoSa je ta he ko 0 O 0 0 0 0 0 0 0 0 o O je o 1 0 yathAvat je ta he ko 4 4 2 2 28 28 28 28 O 184 182 13 13 39 41 16 17 9 9 9 9 79 76 58 56 147 147 147 147 490 487 273 272 yathAvat ta he ko 0 o 1 0 0 0 0 0 o 0 1 o 36 35 34 0 1 o yathAvat 48 72% 8 47% 56 663% 33 yoga 50 28 5 3 198 78 59 96 156 680 67 yoga 1 1 30 38

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68 pha bha yoga 0 O lopa a0 prA0 ma0 prA0 yoga yathAvat ZGO IaGO 4 4 5 73940 28 27 alpaprANa aura mahAprANa donoM kA yoga 89, 120, 375, 377 144, 107, 71, 71 vizleSaNa: - vibhinna pratoM aura saMskaraNoM ke anusAra je ma0 prA0 saghoSa - aghoSa a0 prA0 ma0 prA0 yoga 0 84, 123% 5, 5% 89, 113% je yoga 564, 70% 490, 72% 74, 70% 0 je 106, 16% 28, 26% DaoN0 ke0 Ara0 candra 0 0 0 0 o o 0 0 ta 113, 163% 7, 7% 120, 15% ta 487, 70% 73, 70% 560, 71% ta 80, 12% 27, 25% 1 1 1 36 36 32 74 73 68 554, 560, 341, 339 336, 50% 39, 36% 375, 48% he 273, 40% 58, 53% 341, 43% he 71, 103% 0, 0% 71, 9% 1 1 32 36 67 107 787 ko 337, 50% 40, 36% 377, 48% ko 272, 40% 57, 53% 339, 43% 134, 183% 107, 14% 71, 9% lagabhaga 11% ho uparokta vizleSaNa se spaSTa hai ki vi0 A0 bhA0 meM lopa prApta hotA hai aura yathAvat sthiti 70% hai / chaThIM zatAbdI kI kRti meM yaha kaise ho sakatA hai ? isa avasthA ke lie aisA mAnA jAtA hai ki usa kAla meM bar3hate hue saMskRta ke prabhAva ke kAraNa prAkRta racanAoM meM tatsama zabdoM kA prayoga adhika mAtrA meM hone lagA thaa| jo kucha bhI ho eka bAta spaSTa hai ki nAmaka vibhaktiyoM aura kriyA rUpoM meM 'ta' kA prayoga adhika pramANa meM milatA hai - saMga bhU0 kR0 'ta', paM0 e0 va0 'to', va0 kA0 tR0 pu0 e0 va, ti' aura madhyavartI 'ta' ke kula 198 prasaMgoM meM se mAtra eka sthala para 'ta' kA 'da' ( dosadi 53 ) aura lopa mAtra 13 sthaloM para milatA hai jabaki 'ta' kI yathAvat sthiti 184 sthaloM para upalabdha hai / isa avasthA kA kAraNa yahI ho sakatA hai ki racayitA ko bhASA kA yahI svarUpa usa samaya mAnya thA / eka anya 'ta' prata jo upalabdha hai usameM lopa 15% milatA hai aura yathAvat sthiti to 70% hI hai / inake sAtha jaba 'he' evaM 'ko' saMskaraNoM kI tulanA karate haiM to unameM lopa 48% aura yathAvat sthiti 43% rahatI hai / ghoSIkaraNa ko 71, 10% 0, 0%

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prAcIna Agama-granthoM kA sampAdana 69. kA pramANa kramazaH ghaTatA jAtA hai :- 'je' meM 183, 'ta' meM 14 to 'he' aura 'ko' meM mAtra 9 pratizata hI raha jAtA hai / isase spaSTa sAbita hotA hai ki grantha ke mUla prAkRta zabdoM meM kAla kI gati ke sAtha lehiyoM ke hAtha dhvanyAtmaka parivartana kisa gati se bar3hatA gayA hai / isa dRSTi se vi0 A0 bhA0 kA yaha vizleSaNa bahuta hI upayogI hai / isake AdhAra se hama vizvAsa ke sAtha kaha sakate haiM ki yadi vi0 A0 bhA0 kI bhASA meM kucha zatAbdiyoM ke bAda itanA parivartana A sakatA hai to phira mUla Agama granthoM kI bhASA meM eka hajAra aura pandraha sau varSoM ke bAda kitanA parivartana AyA hogA isakA andAja saralatA se lagAyA jA sakatA hai / bhASA sambandhI isa parivartana ke do kAraNa rahe haiM - eka to samakAlIna bhASA kA parivartita rUpa aura dvitIya vyAkaraNakAroM dvArA prastuta kiye gaye bhASA sambandhI niyama / prAkRta bhASA ke vaiyAkaraNoM ne yadi aitihAsika vikAsa kI dRSTi se hareka bhASA kA svarUpa nirUpita kiyA hotA to zAyada yaha paristhiti nahIM hotI / vyAkaraNoM 'ArSa prAkRta ke kucha udAharaNa to avazya diye ye haiM parantu madhyavartI vyaMjanoM kA lopa ( kucha vyaMjanoM ke ghoSIkaraNa ke sivAya ) sarvavyApI sabhI prAkRta bhASAoM para lAgU ho jAtA ho aisA phalita hotA hai; jabaki prAcIna prAkRta bhASAoM -- mAgadhI, zaurasenI ardhamAgadhI Adi meM isa prakAra kA lopa honA aitihAsika dRSTi se upayukta nahIM hai / bar3e paimAne para lopa mahArASTrI prAkRta meM hI huA hai aura isa bhASA kA kAla I0 san kI prArambhika zatAbdiyoM kA mAnA jAtA hai / aneka prAcIna lekhoM meM utkIrNa bhASA-svarUpa para vicAra kareM taba bhI yahI phalita hotA hai / udAharaNa ke taura para mahAvIra ke 84 varSa bAda meM baDalI ( rAja0 ) meM upalabdha zilAlekha meM madhyavartI vyaMjana kA lopa nahIM milatA, nAmika vibhakti - 'te' aura 'ye' haiM, usake sthAna para 'e' nahIM hai / azoka ke zilAlekhoM meM dhvani vikAra kA prArambha ho gayA hai, ghoSIkaraNa, aghoSIkaraNa evaM lopa kA pramANa 5 se 6 pratizata hI hai / mauryakAlIna anya zilAlekhoM meM bhI yahI pramANa hai / khAravela ke zilAlekha meM ghoSIkaraNa bar3ha gayA hai / ATha meM se chaH bAra 'tha' kA 'dha' milatA hai hAlA~ki varNa-vikAra to 5-6 pratizata hI milatA hai / vibhinna prakAra ke prAcIna utkIrNa lekhoM se patA calatA hai ki madhyavartI vyaMjanoM ke lopa kI pravRtti kA pracalana uttara pazcima aura pazcima bhArata meM sabase pahale huA thA / itanA hI nahIM parantu madhyavartI 'na' ke 'Na' meM parivartana bhI isI kSetra kI dena hai| uttara-pazcima bhArata meM prApta I0 san prathama zatAbdI ke tIna lekhoM meM (paMjatara, kalavAna aura takSazilA; sarakAra saMskaraNa, naM0 32, 33, 34 ) ke vizleSaNa se yaha sAbita hotA hai ki unakI bhASA meM lopa 30%, yathAvat sthiti 53% aura saghoSa - aghoSa 17% milatA hai) kula lopa 27, yathAvat 47, saghoSa 13 aura aghoSa 2 = ( 89 prasaMga ) / inameM prArambhika 'na' kA 'Na' meM parivartana 100% hai aura madhyavartI 'na' kA 75% milatA hai / pazcima bhArata meM nAsika, kaNherI aura junara ke lekhoM meM bhI lopa evaM saghoSa kI pravRtti adhika milatI hai / 'na' kA 'Na' meM parivartana bhI adhika mAtrA meM upalabdha ho rahA hai / isa dhvanyAtmaka parivartana kI dRSTi se 'isibhAsiyAI' kA adhyayana bhI mahattvapUrNa hai / yaha bhI eka prAcIna kRti mAnI jAtI hai / zubriMga mahodaya dvArA saMpAdita saMskaraNa meM adhyAya naM. 1,2,3, 5, 11, 29 aura 31 meM madhyavartI lopa 11 se 31% ke bIca hai, yathAvat sthiti 45 se 81% hai / ina sAtoM adhyayanoM kA ausata hai--lopa 273%, yathAvat 603% tathA saghoSa aghoSa 12% 1 isakA saMpAdana mAtra do pratoM ke AdhAra se kiyA gayA hai / pAThAntaroM kI bahulatA nahIM hai jo hameM

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70 DaoN0 ke0 Ara0 candra Agama granthoM meM milatI hai| 'isibhAsiyAI' ke kama pracalana ke kAraNa isa grantha kI bhASA kA vibhinna hAthoM se kAyAkalpa na ho sakA / yadi isakI bhI aneka pratiyA~ vibhinna kAloM meM banatI gayI hotI to isakI bhI vahI dazA hotI jo anya prAcIna Agama granthoM kI huI hai| eka aura vizeSatA dhyAna dene yogya hai| isa saMskaraNa meM madhyavartI 'ta' kA AcArAMga kI taraha sarvathA lopa nahIM kiyA gayA hai parantu alaga-alaga adhyayanoM meM alaga-alaga mAtrA meM milatA hai| lopa aura yathAvat sthiti kramazaH isa prakAra upalabdha ho rahI hai-adhyAya 1-32 / 68, 2-0 / 100, 3-15/85, 5-28 / 72, 11-27 / 73, 29-4852, evaM 31-21 / 79 / ina sAkSyoM ke AdhAra se zrI zubriga mahodaya dvArA sampAdita AcArAMga meM upalabdha madhyavartI vyaMjanoM kA 58% lopa kisa taraha svIkArA jA sakatA hai| unake dvArA prayukta tAr3apatrIya prata ( saMvat 1348 ) meM hI va0 kA0 ta0 pU0 e0 va0 ke pratyaya 'ti' kA prayoga 504 aura usI prakAra 'i' kA prayoga 50% ( prathama adhyayana ke vizleSaNa ke anusAra ) hai / unhoMne pAThAntaroM meM 'ti' nahIM diyA hai aura sarvatra 'i' ko hI apanAyA hai| zrI mahAvIra vidyAlaya dvArA prakAzita AcArAMga meM ma0 vyaMjanoM kA lopa 24% hai parantu pAThAntaroM ke AdhAra se hI aise pATha svIkAra kiye jAne yogya haiM jinameM varNalopa nahIM hai| isa adhyayana se isa niSkarSa para pahu~cate haiM ki prAcIna granthoM kI bhASA bho prAcIna honI cAhie / kAlAntara meM hastapratoM meM jo vikAra Aye ve saba tyAjya mAne jAne caahie| mUla grantha kI hastapratoM, cUNi grantha yA TIkA jo bhI ho jisa kisI meM bhI yadi bhASAkIya dRSTi se prAcIna rUpa milatA ho aura artha kI saMvAditA surakSita rahatI ho to usI pATha ko svIkAra kiyA jAnA caahie| Agama-granthoM ke sampAdakoM ke sAmane yahI sujhAva hai jo isa vizleSaNa se spaSTa ho rahA hai ki kisI bhI prAcIna grantha kI vibhinna kAloM meM jitanI adhika pratilipiyA~ utaratI gayIM utane hI pramANa meM usa grantha kI mala bhASA meM parivartana bhI bar3hatA hI gyaa|

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vizeSAvazyaka bhASya kI gAthA naM. 1 se 100 ke katipaya prAraMbhika zabda . aba vi. A. bhA. ke vibhinna saMskaraNoM meM prayukta katipaya una zabdoM kI tulanAtmaka tAlikA dI jA rahI hai jo eka se sau gAthAoM ke prArambhika zabda haiN| isa tAlikA se jo sthiti sAmane AtI hai vaha isa prakAra hai : grantha-prakAzana-varSa 1966 AD. 1966 AD. 1936 AD. 1914 AD. lagabhaga dazavIM zatAbdI kI prata ajJAta samaya kI prata he0 ta0 gAthA naM0 saMskata 41. atItam 23. athavA mUlapATha atItaM adhavA svo0 To0 atItaM ko0 atIyaM je0 atItaM atItaM atIta adhavA ahavA adhavA adhavA prAcIna Agama-granthoM kA sampAdana athavA adhavA adhavA ahavA adhavA adhavA 51. athavA adhavA adhavA adhavA adhavA athavA adhavA adhavA adhavA adhavA adhavA adhavA adhavA aNumataM athavA 65. anumatam __abhidhAnam 57. abhidhAnam avadhIyate 29. AgamataH ahavA ahavA ahavA ahavA ahavA aNumayaM abhihANaM abhihANaM avahIyae Agamao ahavA ahavA ahavA aNumayaM abhihANaM abhihANaM avahIyae Agamao adhavA aNumataM abhidhANaM abhidhANaM avadhIyate Agamato abhidhANaM aNumataM abhidhANaM abhidhANaM aNumataM abhidhANaM abhidhANaM abhidhANaM avadhIyate avadhIyate Agamato avadhIyate Agamato Agamato

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gAthA0 naM0 saMskRta ja. ko0 Adi mUlapATha Adi Ai Ai 0 Ai __ Ai. Adi svo0 TI0 Adi Adi idha je0 Adi Ati Adi ta0 Adi Ai / -Ai- Ai Ai Ai Ai 21. iha idha iha idha idha iha iha iha iha ujjusutA ujjusuyA ujjusuyA ujjusutA ujjusutA kata kaya kaya kata kata iha ujjusutA kata gAlayati cUto cUtAIehito NANa gAlayati gAlayai RjusUtro kRta gAlayati cUtaH cUtAdibhyaH jJAna jJAnam cUto cUo gAlayati cUto cUyAtIe NANa cUtA0 gAlaya cao cUyAIedeg nANa gAlayati cUvo cUtAIedeg NANa cUthAIe0 DaoN0 ke0 Ara0 candra NANa nANa NANaM NANaM nANaM nANaM NANaM NANaM jJAyaka jANaga jANaya jANaga jANaga jANaga tato jANaya tao tataH tato tato vidhA tidhA tihA tihA tidhA davate davate davae dyate dravati dUyati dUyati namaskAraH NamokkAro NamokkAro 23. nipAtAt NivAtaNAto NivAtaNAto 97. nibudhyate Nibujjhati Nibujjhati davae duyae namokkAro nivAyaNAo nibujjhai tao tato tidhA tidhA davate davate duyae dUyati duyae namokkAro NamokAro NamokkAro nivAyaNAo NivAtaNAvo NivAtaNAto NibujjhaiNibujjhati Nibujjhati

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svo0TI0 ko je0 Nivvuta Nivvata nivvuya nivvaya ta0 nivvuya bhUta maMgijjate bhUya bhUta maMgijjate mati bhUya maMgijae maMgijjae maMgijjate mai mai mati mati jaha jaha jadha jaha jadha jati jai jai jati vA * * * * * gAthA naM0 saMskRta mUlapATha 58. nivRta Nivvuta ___ bhUta bhUta ___ majhyate magijate 86. mati mati yathA jadha yadi jati yadi jati 100. . yadi jati 72. vivadanti vivadaMti suta zruta suta zruta suta 40. sUtrasya sutassa 43. hetuH hetU jati jai jai jati ja ja jati vivadaMti jati jati vivadaMti jati vivayaMti vivadaMti suta suya vivayaMti suya suya suta suya prAcIna Agama-granthoM kA sampAdana suta suta suta suya suya suta suta suta suta sutassa suassa suassa sutassa

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74 DaoN. ke. Ara0 candra grantha ke 'ko' evaM 'he' saMskaraNo meM madhyavartI ta, tha, da, dha, evaM ka ke badale meM ya, ha, ya, ha evaM ya varNa kramazaH milate haiN| spaSTa hai ki madhyavartI vyaJjanoM kA lopa adhika mAtrA meM pAyA jAtA hai jaisA ki Upara pahale hI batalA diyA gayA hai| jaba taka anya prAcIna tADapatrIya pratiyA~ nahIM milI thI taba taka ina saMskaraNoM ko hI pramANita mAnA jAtA thA aura madhyavartI vyaJjana-lopa-yukta zabda hI lekhaka kI bhASA ho aisA samajhA jAtA rahA parantu 'je' prata milane se sArA tathya hI badala gyaa| yaha prata sabase prAcIna hai aura use adhika prAmANika mAnA jAtA hai jisameM lekhaka ke hI zabdoM kI varNa-vyavasthA surakSita hai| isameM madhyavartI 'ta' kI yathAvat sthiti hone ke kAraNa kisI vidvAn ko yaha zaMkA ho ki isameM bhI 'ta' zruti A gayI hai to usakA nirAkaraNa isa bAta se hotA hai ki granthakAra ne jo svopajJa vRtti likhI hai usameM bhI madhyavartI 'ta' ko vahI sthiti hai| ataH bAda meM 'ta' A gayA ho aisA kahanA ucita nahIM lgtaa| 'je' prata ke zabdoM aura svopajJa vRtti ke zabdoM kI varNa vyavasthA meM paryApta samAnatA hai yaha Upara batalAyA jA cukA hai| koI yadi aisA kahe ki svopajJa-vRtti kI prata I0 sa0 1434 kI hai ataH usameM bhI 'ta' zruti A gayI hogii| isake uttara meM yaha bhI to prazna hotA hai ki taba phira 'ka' ke lie 'ga', 'tha' ke lie 'dha' aura 'da' ke lie 'da' kA prayoga donoM pratoM meM milatA hai usakA kyA uttara hogaa| ataH 'ta' zruti kI zaMkA karanA nirAdhAra bana jAtA hai| lekhaka ko jo mAnya thI vaisI hI varNa vyavasthA unhoMne apanAyI hai| 'ko' evaM 'he' saMskaraNoM meM varNa-sambandhI jo parivartana pAyA jAtA hai vaha lehiyoM dvArA bAda meM kiyA gayA parivartana hai-lopa hai-pazcAt kAlIna vyAkaraNakAroM kA prabhAva hai-cAlU bhASA kA prabhAva hai aisA akATya rUpa se pramANita ho rahA hai| unhoMne hI bhASA kI prAcInatA ko badalA hai jo darpaNa kI taraha spaSTa ho rahA hai| yaha to pAMcavIM-chaThI zatAbdI meM race gaye eka grantha kI kahAnI hai taba phira prAcIna Agama granthoM kI bhASA ke sAtha 1500 varSoM meM kitanA kyA kucha nahIM huA hogA yaha kaise kahA jA sakatA hai| unake sAtha bhI yadi aisA hI huA hai to abhI taka ke saMskaraNoM meM madhyavartI vyaMjanoM ke lopa ko jo mahattva diyA hai vaha bilakula galata hai aura bhASA kI ekarUpatA ke nAma se (dhvaniparivartana kI dRSTi se ) kRtrima siddhAnta khar3A kiyA gayA hai vaha asvIkArya bana jAtA hai| vidvAnoM kI bhASA aura upadezaka-santoM kI bhASA meM hamezA antara rahA hai| upadezakoM kI bhASA meM bahulatA rahatI hai jo lokabhASA kA sahArA liye hue hotI hai| kyA prAcIna hindI, prAcIna gujarAtI evaM prAcIna rAjasthAnI ke sAhitya meM ye saba tathya hamAre sAmane nahIM Ate haiM ? ataH abhI taka prAcIna granthoM ke sampAdana meM jo nIti apanAyI gayI hai vaha ucita hai yA use badalane-sudhArane kI AvazyakatA hai isa viSaya para prAkRta ke anubhavI vidvAn apane-apane vicAra prakaTa kreN| -prAkRta vibhAga gujarAta vizvavidyAlaya ahamadAbAda.

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jaina AgamoM meM nihita gaNitIya adhyayana ke viSaya anupama jaina* evaM surezacandra agravAla" jaina paramparA meM tIrthaMkaroM ke upadezoM evaM una upadezoM kI unake pradhAna ziSyoM ( gaNadharoM) dvArA kI gaI vyAkhyA ko samAhita karane vAle samasta zAstra Agama kI saMjJA se abhihita kiye jAte haiM / vartamAna meM upalabdha samasta AgamoM kI racanA 5vIM zatI I0 pU0 se 5 vIM zatI I0 ke madhya jaina paramparA ke variSTha AcAryoM dvArA bhagavAn mahAvIra ke upadezoM ke AdhAra para kI gayI hai| jainadharma kI donoM dhArAe~ ( digambara evaM zvetAmbara ) AgamoM kI nAmAvalI ke sandarbha meM ekamata nahIM haiN| jahA~ digambara paramparA SaDkhaMDAgama, kaSAya.prAbhRti evaM AcArya kundakunda ke sAhitya ko Agama ke rUpa meM mAnyatA detI hai, vahIM zvetAmbara paramparA devaddhigaNi kSamAzramaNa ( 453-456 I0 ) kI adhyakSatA meM sampanna vallabho vAcanA meM skhalita evaM vilupta hote hue paramparAgata jJAna ko AdhAra banAkara likhe gaye aMga, upAMga sAhitya ko Agama kI mAnyatA deto hai / ye aMga, upAMga ardhamAgadhI prAkRta bhASA meM nibaddha haiM / yahA~ para hama inhIM AgamoM ko Agama ke rUpa meM carcA kreNge| jaina Agama granthoM meM sthAnAMga ( ThANaM ) kA mahattvapUrNa sthAna hai| aMga sAhitya meM yaha tRtIya sthAna para AtA hai| mUla rUpa se lagabhaga 300 I0 pU0 meM sRjita evaM 5 vIM zatI I0 meM apane vartamAna rUpa meM saMkalita isa aMga ke dasaveM adhyAya meM nihita 100vIM gAthA gaNitajJoM ko dRSTi se mahattvapUrNa hai| isa gAthA se hameM gaNita ke antargata adhyayana ke viSayoM kI jAnakArI milatI hai| parokSa rUpa se yaha mAnA jA sakatA hai ki ye viSaya Agama meM bhI upalabdha hoMge, kyoMki tIrthaMkara mahAvIra ko saMkhyAjJAna kA vizeSajJa mAnA gayA hai evaM Agama grantha unake paraMparAgata jJAna ke saMkalana mAtra haiN| sthAnAMgasUtra meM upalabdha yaha gAthA sthAnAMga ke vividha mudrita saMskaraNoM meM nimna prakAra pAI jAtI hai| dasa vidhe saMkhANe paNNatte taM jahA parikammaM vavahAro rajju rAsI kalAsavaNNe ya / jAvaMtAvati vaggo ghaNo ya (ta) taha vaggavaggo vi (kappo pa0 t-1)|| uparyukta rUpa ke atirikta kaI gaNita itihAsajJoM ne ise nimna rUpa meM uddhRta kiyA hai| parikammaM vavahAro rajju rAsI kalAsavanne ( kalAsavaNNe ) yA jAvaMtAvati vaggo ghano tataha vagga vaggo vikappo ta / -(2) * vyAkhyAtA (gaNita) zAsakIya mahAvidyAlaya, thyAvarA ( rAjagar3ha ) ma0 pra0 465674 / *rIDara, gaNita vibhAga, uccazikSA saMsthAna, meraTha, vi0vi0 meraTha (u0 pra0) 1. gaNitasArasaMgraha-maMgalAcaraNa 1/1, pR0 1 / 2. ThANaM pR0 926 10.100 / -

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anupama jaina evaM surezacandra agravAla (2) isa rUpa meM gAthA ko datta', jaina evaM upAdhyAya ne uddhRta kiyA hai jabaki kApar3iyA ne ise nimna rUpa meM uddhRta kiyA hai | 76 parikamma (1) vavahAro, (2) rajju, (3) rAsI, (4) kalAsavanne, (5) ya / jAvaMtavati, (6) vaggo, (7) ghaNo (8) ta taha vaggavaggo ( 9 ) vi kappota // 3 // ThA meM (1) kI saMskRta chAyA nimna prakAra dI gaI hai| parikarma vyavahAraH rajju rAziH kalAsavarNa ca / yAvat tAvat iti vargaH ghanazca tathA vargavargopi // kalpazca // 4 // sthAnAMga kI isa gAthA kI vartamAna meM upalabdha sarvaprathama vyAkhyA abhayadeva sUri (10vIM zatI I0 ) dvArA kI gaI / sthAnAMga kI TIkA meM uparyukta gAthA meM Aye viSayoM kA artha spaSTa karate huye unhoMne nirdhArita kiyA ki : 1. parikammaM = saMkalana Adi / 2. vavahAro * zreNI vyavahAra yA pATI gaNita | = = samatala jyAmiti / annoM kI DherI / 3. rajju 4. rAsI 5. kalAsavaNNe = prAkRtika saMkhyAoM kA guNana yA saMkalana / 6. vaggo. 7. dhaNo 8. vaggavaggo 9. kappo = = * vargaM / = dhana / = * caturthaghAta / krakacikA vyavahAra / datta ( 1929 ) ne lagabhaga 900 varSoM ke uparAnta uparyukta vyAkhyA ko apUrNa evaM ekAMgI ghoSita karate hue apanI vyAkhyA prastuta kI / datta ke samaya meM bhI jaina gaNita kA jJAna atyanta prAraMbhika thA evaM gaNitIya dRSTi se mahattvapUrNa, vartamAna meM upalabdha grantha usa samaya taka aprakAzita evaM ajJAta the tathApi unakI vyAkhyA abhayadevasUri kI vyAkhyA kI apekSA tarkasaMgata pratIta hotI hai / unhoMne uparyukta dasa zabdoM kI vyAkhyA nimna prakAra dI / 1. dekheM saM0-- 3, pR0 119 / 2. dekheM saM0-8, pR0 37 inhoMne kalAsavaNNo ke sthAna para " kalAsavanne" pATha liyA hai / 3. dekheM saM- 11 pR0 26 / ( Apane vikappo ta ko vikappota rUpa meM likhA hai / ina donoM pAThAntaroM se koI antara nahIM pdd'taa| jabaki ( 1 ) evaM ( 2 ) ke vi // ' kappo ya' tathA 'vikappo ta' kA aMtara draSTavya hai / pAThoM meM 4. dekheM saM0-10, pR0 12 / 5. ThANaM, pR0 926 // 6. dekheM saM0 3, pR0 119-122 /

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jaina AgamoM meM nihita gaNitIya adhyayana ke viSaya 77 1. aMka gaNita ke parikarma ( Fundamental Operation ) 2. aMka gaNita ke vyavahAra ( Subject of Treatment ) 3. rekhAgaNita ( Geometry ) 4. rAziyoM kA Ayatana Adi nikAlanA ( Mensuration of Solid bodies ) 5. bhinna ( Fraction ) 6. sarala samIkaraNa ( Simple Equation ) 7. varga samIkaraNa (Quadratic Equation ) 8. ghana samIkaraNa ( Cubic Equation ) 9. caturtha ghAta samoraNa ( Biquadratic Equation ) 10. vikalpa gaNita yA kramacaya-saMcaya ( Combination & Permutation ) datta dvArA viSaya kI vyApaka rUpa se samIkSA kiye jAne ke uparAMta sarvaprathama kApar3iyA ( 1937) ne isa viSaya kA sparza kiyA kintu nirNaya hetu atirikta sAmagrI prAcIna jaina gaNitIya granthoM Adi ke abhAva meM Apane apanA nirNaya surakSita rakhA / Apane likhA ki :. It is extremely difficult to reconcile these two views especially when we have at present neither any acess to a commentary prior to the one mentioned above nor to any mathematical works of Jaina authorship which is earlier to Ganita Sara Samgraha. So under these circumstances I shall be excused if I reserve this matter for further research.' AyaMgara ( 1967)2 upAdhyAya ( 1971 )3 agravAla ( 1972 )4 jaina ( lakSmIcaMda) ( 1980) ne apanI kRtiyoM/lekhoM meM isa viSaya kA UhApoha kiyA hai| sthAnAMgasUtra ke vigata 2-3 dazakoM meM prakAzita aneka saTIka saMskaraNoM meM abhayadevasUri kI hI mAnyatA kA poSaNa kiyA gayA hai / jaina vizva bhAratI, lADanUM se prakAzita saMskaraNa meM 3 pRSThIya vistRta pariziSTa meM isa viSaya kI vivecanA kI gaI hai kintu vaha bhI paraMparAnurUpa hI hai / hama yahA~ kramika rUpa se parikarma, vyavahAra Adi zabdoM kI adyAvadhi prakAzita vyAkhyAoM kI samIkSA kara niSkarSa nikAlane kA prayAsa kreNge| parikamma (saM0 parikarma) parikriyate asmita iti parikarmaH / arthAt jisameM gaNita kI mUla kriyA sampanna kI jAye use parikarma kahate haiN| parikarma zabda jaina vAGmaya ke liye nayA nahIM hai| aMga sAhitya ke antargata dRSTivAda aMga ( 12vAM aMga ) kA eka bheda parikarma hai| A0 kandakunda (dvitIya-tRtIya zatI I0) 1. dekheM saM0 10, pR013 / 2. dekheM saM0-13, pR0 25-27 / 3. dekheM saM0-11, pR0 26 / 4. dekheM saM0-1, pR0 30-57 / 5. dekheM saM0-8, pR0 37-41, 42 / 6. dekheM saM0-1, pR0 32 /

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78 anupama jaina evaM surezacandra agravAla ne SaTkhaNDAgama ke prathama tIna adhyAyoM para 12000 zloka pramANa parikarma nAmaka TIkA likhI thii| vIrasena ( 826 I0) kRta dhavalA meM 'pariyamma suttaM' nAmaka grantha kA gaNita grantha ke rUpa meM anekazaH ullekha haA hai| mahAvIrAcArya (850 I0) kRta gaNitasArasaMgraha kA eka adhyAya bhI parikarma vyavahAra hai jisameM aSTa parikarmoM kI carcA hai|' yadyapi brahmagupta ( 628 I0 ) ne 20 parikarmoM kA ullekha kiyA hai| tathApi bhAratIya gaNitajJoM ne maulika parikarma 8 hI mAne haiM jo ki brahmagupta ke nimnAMkita 20 parikarmoM meM se prathama 8 haiN| 1. saMkalana ( jor3a) 9-13. pA~ca jAtiyA~ ( bhinna saMbaMdhI) 2. vyakalana ( ghaTAnA) 14. rAzika 3. guNana 15. vyasta rAzika 4. bhAga 16. paMca rAzika 5. varga 17. sapta rAzika 6. vargamUla 18. nava rAzika 7. dhana 19. ekAdaza rAzika 8. ghanamUla 20. bhANDapratibhANDa vastutaH mUlaparikarma to saMkalana evaM vyakalana hI hai| anya to unase vikasita kiye jA sakate haiN| misra, yUnAna evaM arabavAsiyoM ne dviguNIkaraNa evaM ardhIkaraNa ko bhI maulika parikarma mAnA hai| kintu bhAratavAsiyoM ne nahIM mAnA hai, kyoMki dAzamika sthAna mAna paddhati se bhijJa logoM ke lie ina parikarmoM kA koI mahattva nahIM hai| abhidhAna rAjendra koza meM cuNi ko uddhRta karate hue likhA gayA hai ki parikarma gaNita kI vaha mUlabhUta kriyA hai jo ki vidyArthI ko vijJAna ke zeSa evaM vAstavika bhAga meM praveza ke yogya banAtI hai| inakI saMkhyA 16 hai / 3 bhAratIya gaNitajJoM ke liye ye parikarma itane sarala evaM sahaja the ki uccastarIya granthoM meM inakA koI vizeSa vivaraNa nahIM miltaa| iso tathya ke AdhAra para datta mahodaya ne likhA hai ki ina sAdhAraNa parikarmoM meM se adhikAMza kA ullekha siddhAMta granthoM meM nahIM miltaa| agravAla ne likhA hai ki "isase yaha pratIta hotA hai ki gaNita kI mUla prakriyAyeM cAra hI mAnI gaI hai-saMkalana, vyakalana, gaNana evaM bhajana / ina cAroM kriyAoM ke AdhAra para hI parikarmASTaka kA gaNita vikasita huA hai| uparokta vivecana se spaSTa hai parikamma kA artha gaNita ko mUlabhUta prakriyAyeM hI haiM evaM parikamma zabda kA Azaya aMkagaNita ke parikarma se hI hai| 1. Apane atyaMta sarala hone ke kAraNa saMkalana evaM vyakalana kI vidhiyoM kI carcA nahIM kI hai| 2. dekheM saM0-4, pR0 118 / 3. dekheM saM0-3, pR. 24 / 4. dekheM saM0-1, pR0 33 /

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jaina AgamoM meM nihita gaNitIya adhyayana ke viSaya 2. vavahAro (saM0 vyavahAra ) : isa zabda kI vyAkhyA abhayadevasUri ne zreNI vyavahAra Adi pATIgaNita ke rUpa meM ' tathA datta mahodaya ne aMkagaNita ke vyavahAra rUpa meM kI hai / brahmagupta ne vyavahAra ke 8 prakAra batAye haiM / 79 1. mizraka vyavahAra, 2. zreNI vyavahAra, 5. citi vyavahAra, 6. krakacikA vyavahAra, 7. rAzi vyavahAra, 3. kSetra vyavahAra, 4. khAta vyavahAra, 8. chAyA vyavahAra mahAvIrAcArya ke gaNitasArasaMgraha meM bhI sabhI prakaraNa upalabdha haiM usase inakI viSayavastu kA sugamatA se nirdhAraNa kiyA jA sakatA hai| zreNI vyavahAra gaNitake kSetra meM jaina- matAvalambiyoM kA lAghava zlAghanIya hai tiloyapaNNanti evaM dhavalA ke sAtha hI trilokasAra ke antaHsAkSya ke anusAra prAcIna kAla meM mAtra dhArAoM para hI eka vistRta grantha upalabdha thA / phalataH vibhinna vyavahAroM meM zreNI vyavahAra ke pramukha hone ke kAraNa zabda ke spaSTIkaraNa meM usako pramukhatA dete hue likhanA svAbhAvika pratIta hotA hai / pATIgaNita zabda to jaina gaNita sahita sampUrNa bhAratIya gaNita meM pracalita hai / zrIdhara ( 750 I0 ) kRta pATIgaNita, gaNitasAra, gaNitatilaka; bhAskara (1150 I0) kRta lIlAvatI nArAyaNa (1356 I0) kRta gaNitakaumudI, munIzvara ( 1658 I0 ) kRta pATIsAra isa viSaya ke prasiddha grantha haiM / ina granthoM meM bIsa parikarma evaM ATha vyavahAroM kA varNana hai / ataH kahA jA sakatA hai ki gaNitasArasaMgraha kI sampUrNa sAmagrI parikarma evaM vyavahAra ina donoM meM hI samAhita hai / vartamAna meM vyavahAragaNita zabda kA prayoga pATIgaNita kI usa prakriyA ke lie hotA hai jisameM 'guNaka saMkhyA ke yogAtmaka khaNDa karake guNya guNA kiyA jaaye| jisa samaya bar3I saMkhyAoM kI guNavidhi kA pracalana nahIM huA thA usa samaya guNaka saMkhyA ko kaI samatulya khaNDoM meM vibhAjita kara pRthak-pRthak guNA karake usa guNanaphala ko jor3a diyA jAtA thA, kintu jainoM kI guNana kriyA meM dakSatA evaM gaNitIya jJAna kI paripakvatA ko dRSTigata karate yaha anumAna karanA nirarthaka hI hai ki vyavahAra gaNita guNana ke isa sandarbha meM AyA ho sakatA hai / upAdhyAya, vyavahAra gaNita kA artha Practical Arithmatics karate haiM / jaba ki Srinivas Iengar ne likhA hai ki 'Vyavahar means application of arithmatics to concrete problems (Applied Mathematics)' saMkSepa meM vavahAro kA artha pATIgaNita ke vyavahAra karanA upayukta hai / 3. rajju :- isa pAribhASika zabda kA viSaya sUcI meM upayoga atyanta mahatvapUrNa hai / devari ne isakA artha rassI dvArA kI jAne vAlI gaNanAoM se sambandhita arthAt samatala jyAmiti se kiyA thA / datta ne isako kiMcit vistRta karate hue isakI paridhi meM sampUrNa 1. zreNInoM vyavahAra vigere pATIgaNita prasiddha aneka prakAre vyavahAra gaNiteche / 2. trilokasAra, gAthA - 91 / 3. dhArA kA artha Sequence hai / 4. dekheM saM0 - 13, pR0 32 5. rAjavar3e je saMkhyAna te rajju kahavAya che te kSetra gaNita che /

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anupama jaina evaM surezacandra agravAla jyAmiti ko samAhita kara liyA / agravAla ne likhA hai ki " rajjugaNita kA abhiprAya kSetragaNita se hai / kSetragaNita meM palya sAgara Adi kA jJAna apekSita hai / Arambha meM isa gaNita ko sImA kevala kSetra paribhASAoM taka hI sImita thI para vikasita hote-hote yaha samatala jyAmiti ke rUpa meM vRddhigata ho gaI hai / "" AyaMgara ke anusAra -- Rajju is the ancient Hindu name for geometry which was called Sulva in the Vedic literature. 80 arthAt rajju rekhAgaNita kI prAcIna hindU saMjJA hai jo ki vaidika kAla meM zulva nAma se jAnI jAto thI / kAtyAyana zulvasUtra meM jyAmiti ko rajju samAsa kahA gayA hai / pro0 lakSmIcanda jaina ne rajju ke saMdarbha meM likhA hai :- " isa prakAra rajju ke upayoga kA abhiprAya jaina sAhitya meM zulva granthoM se bilkula bhinna hai / rajju kA jaina sAhitya meM mAna rAziparaka siddhAntoM se nikAlA gayA hai aura usase na kevala loka ke AyAma nirUpita kiye gaye haiM kintu yaha mApa bhI diyA gayA ki ukta raikhika mApa meM kitane pradezoM kI rAzi samAI huI hai / usakA mambandha jagazreNI se jagapratara evaM dhanaloka se bhI hai / "4 Apane saMdarbhita gAthA ke viSayoM kI vyAkhyA karate hue rajju kA artha vizva mApa kI ikAI likhA hai / vastutaH usa sthiti meM jabaki vyavahAra ke 8 bhedoM meM se eka bheda kSetra vyavahAra bhI hai aura usameM jyAmiti kA viSaya samAhita ho jAtA hai evaM khAta, citi, rAzi evaM krAkacika, vyavahAra ke antargata mensurezana ( Mensuration ) kA viSaya bhI A jAtA hai / taba kSetragaNita ke liye svatantra adhyAya kI itanI AvazyakatA nahIM raha gaI jitanI loka ke pramANa vistAra Adi se sambaddha jaTilatAoM, asaMkhyAta viSayaka rAziyoM ke gaNita se sambandhita viSaya kI / ina viSayoM kA vyApaka evaM vyavasthita vivecana jaina granthoM meM milatA hai| jabaki yaha anya kisI samakAlIna grantha meM nahIM milatA / vividha dhArmika- arddhadhArmika jaina viSayoM ke spaSTIkaraNa meM inakI aparihArya AvazyakatA varaNAnuyoga athavA dravyAnuyoga ke kisI bhI grantha meM dekhI jA sakatI hai / etadviSayaka gaNita kI jaina jagat meM pratiSThA kA Akalana isa bAta se bhI kiyA jA sakatA hai ki hemarAja ne saMkhyAta, asaMkhyAta evaM ananta viSayaka gaNita para 17vIM zatAbdI meM gaNitasAra nAmaka svatantra grantha kI racanA kI / asaMkhyAta evaM ananta ke jaTila viSayoM ko parikarma ke antargata mAnanA kiMcit bhI ucita nahIM, kyoMki parikarma meM to gaNita ( laukika gaNita ) kI mUlabhUta kriyAyeM AtI haiM / 1. dekheM saM0- 1. pR0 36 / 2. dekheM saM0 - 13 pR0 26 / 3. rajju samAsa vakSyAma, kAtyAyana zulvasUtra 1.1 / 4. dekheM saM0-8, pR0 45 /

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jaina AgamoM meM nihita gaNitIya adhyayana ke viSaya rajju, palya Adi kI gaNanA sAmAnya parikarmoM se asaMbhava hai| dhanAMgula, jagazreNI evaM pralya ko apane sAmAnya artha meM prayukta karane parapalyopama ke arhaccheda asaMkhyAta jagazreNI = 7 rAjU = dhanAMgula yadi palyopama P hoto log2p/asaMkhyAta rAjU- dhanAMgula spaSTataH rAjU ( rajju ) eka asaMkhyAta rAzi' huii| asaMkhyAta saMkendro valayAkAra vRttoM kI zRMkhalA meM antima svayaMbhUramaNa dvIpa kA vyAsa rajju batAyA gayA hai| phalataH isa vidhi se bhI isakA mAna asaMkhyAta hI milatA hai| pro0 ghAsIrAma jaina ne AiMsTIna ke vivAdAspada saMkhyAta phailane vAle loka kI trijyA ke AdhAra se prApta ghanaphala kI loka ke Ayatana sa tulanA karake rajju ( rAjU ) kA mAna prApta kiyaa| yaha mAna 1.45 x 1021 mIla evaM 1.63 x 1021 mIla hai / eka anya rIti se yaha mAna 1.154101 mIla prApta hotA hai| kintu ghAsIrAma jaina dvArA uddhRta mAna apUrNa hai, kyoMki ye sabhI kalpanAoM evaM abhidhAraNAoM para Azrita haiN| rajju ko to asaMkhyAta rUpa meM ho svIkAra karanA upayukta hai| yaha svIkAra karane meM kiMcit bhI saMkoca nahIM honA cAhiye ki rajju zabda zulva kAla ke turanta bAda se bhAratIya gaNita meM kSetragaNita ke sandarbha meM AyA hai| bhale hI vaha mApane vAlI rassI rahA ho yA mApana kriyaa| yaha zabda rekhAgaNita tathA tribhuja, caturbhuja kI cAroM bhujAoM ke yoga ke rUpa meM bhI prayukta huA hai| tathApi yaha Avazyaka nahIM hai ki yaha isa gAthA yA siddhAnta granthoM meM bhI isI artha meM AyA ho| isa viSaya ke vistAra meM na jAkara hama yahA~ itanA kahanA , ucita samajhate haiM ki prastuta gAthA meM rajju zIrSaka hameM usa viSaya kI ora iMgita karatA hai jisameM loka ke vistAra, loka saMracanA, jaghanya parIta evaM jaghanya yukta evaM jaghanya asaMkhyAta kA gaNita samAhita hai| yadi hama yaha kaheM ki rajju kA pramANa lokottara pramANa kI ora iMgita karatA hai to anupayukta na hogaa| zabdoM ke artha kAla parivartana.viSaya parivartana. sandarbha parivartana se kitane badala jAte haiN| yaha viSaya bhASAvijJAna ke vettAoM hetu nayA nahIM hai| hamAre vicAra se rajju kI vyAkhyA meM abhayadeva evaM datta donoM hI asaphala rahe haiM evaM lakSmIcanda jaina ne sahI dizA kI ora saMketa kiyA hai| 1. dekheM saM0-6, pR0 22-23 / 2. dekheM saM0-5, pR0 92 / 3. dekhe saM0-11 pR0 215, 216 / 11

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'jaina evaM surezacandra agravAla 82 rAsI ( saM0 rAzi ) : isa zabda kI vyAkhyA meM abhayadeva evaM datta meM gambhIra artha annoM kI DherI kiyA hai jabaki datta ne unakI vyAkhyA ko anupama 'The term rasi appears in later Hindu works, except this last mentioned one (G. S. S.) and means measurement of mounds of grains. But I do not think that it has been used in the same sense in the cononical works for measurement of heaps of grain has never been given any prominence in later mathematical works and indeed it does not deserves any prominance.R arthAt rAzi zabda gaNitasAra saMgraha ke bAda ke sabhI granthoM meM annoM kI DherI ke mApana ke sandarbha meM AyA hai kintu maiM nahIM samajhatA ki yaha prAcIna siddhAnta-granthoM meM bhI isI sandarbha meM prayukta huA hogA / annoM kI DherI ke mApana ko bAda ke granthoM meM bhI koI mahattva nahIM diyA gayA aura na yaha diyA jAne yogya hai / matabheda hai / abhayadeva ne rAsI kA pUrNataH nirasta karate hue likhA unhoMne Age likhA hai ki rAzi kA artha annoM kI DherI saMkucita hai evaM yaha zabda vyApaka rUpa se jyAmiti kI ora iMgita karatA hai / paravartI hindU gaNita granthoM meM yaha prakaraNa khAta vyava hAra ke antargata AyA hai evaM rAzi isakA eka choTA bhAga hai / pro0 lakSmIcanda jaina ne eka sthAna para rAsI kA artha samuccaya / annoM kI DherI likhA hai / hamAre vicAra meM sUri evaM datta donoM ke artha samIcIna nahIM haiM / samuccaya artha aneka kAraNoM se jyAdA upayukta lagatA hai / rAzi zabda kI vyAkhyA karate hue jaina ne likhA hai ki isa pAribhASika zabda para gaNita itihAsajJoM ne dhyAna nahIM diyaa| rAzi ke abhivRtta - seTa (Set) jaise hI haiM / 4 rAzi ke paryAyavAcI zabda samUha, ogha, puMja, vRnda, sampAta, samudAya, piNDa, avazeSa tathA sAmAnya haiM / jaina karma evaM darzana sambandhI sAhitya meM vorasena (828 I0 lagabhaga) taka isakA upayoga atyadhika hone lagA thA / isakA upayoga paravartI hindU gaNita granthoM meM trairAzika paMcarAzi ke rUpa meM bhI huA hai / abhidhAna rAjendrakoSa meM rAzi kA prayoga samUha, ogha, puMja, sAmAnya vastuoM kA saMgraha, zAli, dhAnyarAzi, jIva, ajIva rAzi, saMkhyAna rAzi ke rUpa meM batalAyA gayA hai / tiloyapaNNatti (473 - 609 ) I0 meM sRSTi vijJAna ke sandarbha meM prayukta samuccayoM hetu rAzi kA anekazaH upayoga huA hai / kisI bhI rAzi ke avayava kA usI rAzi se sadasyatA viSayaka sambandha hotA hai| rAzi kI saMracanA karane vAle 6 dravya nimna haiM : 1. jIva, 4. adharma 2. pudgala paramANu, 5. AkAza 1. dhAnya bigarano Dhagalo tenA viSaya vAluM saMkhyAna te rAzi paTimAM rAzivyavahAra nAma thI prasiddha che / 2. dekheM saM0 - 3, pR0 120 / 3. dekheM saM0-1, pR0 35 / 4. dekheM saM0-8, pR0 43 // 3. dharma 6. kAlA

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jaina AgamoM meM nihita gaNitIya adhyayana ke viSaya rAzi racane vAlI ikAiyA~ samaya, pradeza, avibhAgI, praticcheda, varga evaM sampradAyabaddha haiN| apane lekha' meM jaina ne jainAgamoM evaM usakI TIkAoM meM pAye jAne vAle samuccayoM ke prakAra, udAharaNa likhane kI vidhi saMketAtmaka vidhi, paddhati, una para sampAdita kI jAne vAlI vividha saMkriyAoM kA vivaraNa diyA hai| isase spaSTa hai ki prAcIna jainagaNita meM Adhunika samuccaya gaNita ke bIja vidyamAna the kintu samucita pAribhASika zabdAvalI ( Terminology ) ke abhAva meM Adhunika cintaka use hRdayaMgama nahIM kara pA rahe haiN| prAcIna zabdAvalI evaM etadviSayaka vartamAna zabdAvalI meM atyadhika matabheda hai / niSkarSataH yaha kahA jA sakatA hai ki rAzi zabda sandarbhita gAthA meM samuccaya ke artha meM prayukta huA hai| isa tathya ko asvIkAra karane para jaina gaNita kA eka ativiziSTa evaM advitIya kSetra, karma siddhAnta kA gaNita, upekSita raha jAtA hai| yaha tathya bhI hamArI vicAradhArA ko puSTa karatA hai| 5. kalAsavanne ( saM0 kalAsavarNa )-bhinnoM se sambaddha gaNita ko vyakta karane vAlA yaha zabda nirvivAda hai kyoMki vakSAlI hastalipi se mahAvIrAcArya ( 850 I0 ) paryanta yaha zabda mAtra isI artha meM prayukta huA hai| jo saMkhyA pUrNa na ho aMzoM meM ho use samAna karanA kalA savarNa kahalAtA hai / ise samacchedokaraNa, savarNana aura samaccheda vidhi bho kahate haiN| kalA zabda kA prayoga tiloyapaNNatti meM bhinna ke artha meM huA hai| jaise eka baTe tIna ko "ekkalA tivihattA"2 se vyakta kiyA gayA hai, ataH kalA savarNa viSaya ke antargata bhinnoM para aSTa parikarma, bhinnAtmaka zreNiyoM kA saMkalana prahasana evaM vividha jAtiyo kA vivecana A jAtA hai| 6. jAvaMtAvati ( saM0 yAvat tAvat )-ise guNAkAra bhI kahA jAtA hai| abhayadevasUri ne isakI vyAkhyA prAkRtika saMkhyAoM kA guNana yA saMkalana ke rUpa meM kii| isakA nirvacana vyavahAra rUpa meM karate hue batAyA gayA ki yadi pahale jo saMkhyA socI jAtI hai use gaccha, icchAnusAra guNana karane vAlI saMkhyA vAccha yA iSTa saMkhyA kaheM to pahale gaccha saMkhyA ko iSTa saMkhyA se guNA karate haiM, usameM phira iSTa ko milAte haiM, usa saMkhyA ko punaH gaccha se guNA karate haiN| danantara guNanaphala meM iSTa ke dugune se bhAga dene para gaccha kA yoga A jAtA hai| arthAt yadi gaccha =n, iSTa = x to prAkRtika saMkhyAoM kA yoga / n(nx+x) S3-2x isI ko vivicchita, yAdRcchA, vAcchA, yAvat-tAvat rAzi kahate haiN| isa sampUrNa kriyA ko yAvat-tAvat kahate haiN| jaina ne likhA hai ki 'isa zabda kA prayoga una sImAoM ko vyakta karatA hai jina pariNAmoM ko vistRta karanA hotA hai; athavA sarala samIkaraNa kI racanA karanI hotI hai| isakA artha jahA~ 1. dekheM saM0-9, pR0 1 / 2. tiloypnnnntti-2|112 / 3. 'jAvaM tAvati vA guNA kaTauti vA egaTA' sthAnAMga vRtti-patra 471 /

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84 anupama jaina evaM surezacandra agravAla taka vahA~ taka bhI hotA hai / " hindU bIjagaNita meM isa pAribhASika zabda kA bar3A mahatva hai. isa zabda kA udbhava yA to yadRcchA arthAt vivakSita rAzi se athavA vAcchA ( arthAt icchita ) rAzi se huA hai ? vakSAlI hastalipi meM isakA prayoga kUTasthiti niyama ko dhvanita karane hetu huA hai / yaha bhI sujhAva prApta huA hai ki isakA sambandha anirvRta ( Indeterminate) athavA aparibhASita athavA aparibhASita ikAiyoM kI rAzi se bhI hai| isa prakAra jAvaM tAvaM se eka yaha artha bhI dhvanita hotA pratIta hotA hai ki koI bhI saMkhyA ko parimita sImA se lekara utkRSTa saMkhyeya taka le jAte haiN| to jaghanya parIta asaMkhyeya ke kevala eka kama hotA hai / AyaMgara (1967) bhI isa zabda kI vyAkhyA karate samaya jaTilatA kA anubhava karate haiM ve likhate haiM ki The Word Yavat Tavat is the word for the unknown quantity in ancient Hindu Mathematics and provides the algebric symbol Ya(41). It is difficult to account for this except by saying that it means the Science of Algebra in however redimentom form it may have existed. Besides the problem on indices in a general form. This subject may have included solutions of the problems of Arithmetics by assumi g unknown quantities simple Summations. * agravAla ne apane zodha prabaMdha meM isa gAthA ke 9 viSayoM kI vivecanA to kI hai kintu yAvat tAvat ko sparza bhI nahIM kiyA / Akhira kyoM ? datta mahodaya ne isa gAthA ke prathama 5 zabdoM kI abhayadevasUri dvArA dI gaI vyAkhyAyeM katipaya saMzodhanoM sahita svIkAra kara lI kintu bAda ke pA~ca zabdoM jAvatAvati vaggo, ghaNovagga vaggo evaM vikappota kI vyAkhyAoM ko pUrNataH nirasta karate hue likhA hai ki In the identification of the remaining terms (last five). The commentator is not only of no help but is, on the other hand, positively misleading.< datta mahodaya ne isa zabda kI vyAkhyA karate hue Age likhA hai ki : I venture to presume that the term Yavat-Tavat is connected with the rule of False position which in the early stage of Science of Algebra in every country, was the only method of solving linear equations. It is interesting to find that this method was once given so much importance in Hindu Algebra That the section dealing with it was named after it. 1. dekheM saM0 8, pR0 37 // 2. vahIM pR0 46 / 3. dekheM saM0-13, pR0 26 / 4. dekheM saM0-10, pR0 48, 49 // 5. dekheM saM0-3, pR0 122 / 6. dekheM saM0 - 3, pR0 122

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jaina AgamoM meM nihita gaNitIya adhyayana ke viSaya 85 isa prakAra Apane yAvat tAvat ko sarala samIkaraNa se sambaddha kiyA / jo ucita hI hai / kyoMki-- meM se x kAmana lekara saMkhyAoM ke yoga kA sUtra hai / aMza evaM hara meM se kATa dene para yaha banatA hai jo ki prAkRtika S = (n) (n+i) yaha viSaya to parikarma ke antargata A hI jAtA 2 hai | ataH datta kI vyAkhyA vicAra adhika tarkasaMgata hai / S n(x+x) 2x 7-8-9 vaggo, ghaNo, vagagavaggo (varga, ghana evaM caturtha ghAta ): abhidhAna rAjendra meM ina tInoM zabdoM kI vyAkhyA Agamika uddharaNoM sahita dI gaI hai jahA~ inake artha kramazaH varga karanA, ghana karanA evaM varga kA varga karanA hai / agravAla ne bhI apane zodhaprabaMdha meM varga ke ullekhoM ko saMkalita kiyA hai / " una sabase svAbhAvika rUpa meM yaha pratIta hotA hai ki ye zabda nizcita rUpa se vartamAna meM pracalita arthoM ( jyAmitIya artha nahIM ) meM hI prayukta huye haiM / kintu yahA~ bhI hama apane pUrva tarka ko uddhRta karate haiM jaba varga evaM ghana karanA ye donoM kriyAyeM mUla parikarmoM meM A jAtI haiM taba unheM navIna viSaya ke rUpa meM pratiSThita karane kA kyA aucitya ? punaH anuyogadvAra sUtra, uttarAdhyayana sUtra Adi prAcIna granthoM meM jaba ghAtAMkoM ke siddhAnta upalabdha haiM evaM unameM 12vIM ghAta taka ke prayoga nirdiSTa haiM - taba caturtha ghAta ko hI kyoM vizeSa mahattva diyA gayA ? dhavalA meM nihita vargita saMvargita kI prakriyA meM 256 taka kI ghAta A jAtI hai / * caturtha ghAta nikAlane kI kriyA varga karane kI kriyA kI punarAvRtti ke samatulya hai / jainAcArya varga evaM ghana karane kI apekSA adhika jaTila kriyAoM vargamUla evaM ghanamUla nikAlane meM vizeSa siddhahasta the / yadi varga evaM dhana ko svataMtra viSaya kI mAnyatA dI gaI to unheM bhI dI jAnI cAhiye / lekina aisA nahIM kiyA gayA / Akhira kyoM ? saMbhavataH uparyukta praznoM evaM anya kAraNoM ko hI dRSTigata karate hue datta ne bhI likhA ki 'I have no doubt in my mind that 'Varga' refers to quadratic equation 'Ghan' refers to cubic equation and 'Vargavarga' to biquadratic equation'. 1. anuyogadvAra sUtra - 142 / 2. dhavalA, pustaka - 3 | 3. dekheM saM0 - 3, pR0 172 / 4. dekheM saM0 13, pR0 28 / yadyapi Aja ke upalabdha AgamoM meM hameM ghana samIkaraNa evaM caturthaghAta samIkaraNa ke spaSTa ullekha nahIM milate kintu vartamAna meM anupalabdha granthoM meM unakA pAyA jAnA asvAbhAvika nahIM hai / Agamika jJAna ke AdhAra para racita gaNitasAra saMgraha meM to aise ullekha pracura haiM ataH datta kA kathana asatya nahIM kahA jA sakatA hai| AyaMgara evaM jaina ne bhI unakA samarthana kiyA hai /

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86 anupama jaina evaM surezacandra agravAla 10. vikappota yA kappo ( vikalpa yA kalpa) - pATha (1) ko svIkAra karate hue abhayadevasUri ne isakI vyAkhyA meM likhA hai ki isase lakar3I kI cirAI evaM pattharoM kI cinAI kA jJAna hotA hai / ' pATIgaNita meM ise krakacikA vyavahAra kahate haiN| abhayadeva ne isako udAharaNa se bhI samajhAyA hai / sthAnAMgasUtra ke sabhI upalabdha saMskaraNoM meM hameM yahI pATha evaM artha milatA hai kintu datta, kApar3iyA, upAdhyAya, agravAla evaM jaina Adi sabhI ne ise (2) rUpa meM uddhRta kiyA hai evaM isakA arthaM vikalpa ( gaNita ) kiyA hai / vikalpa evaM bhaMga jaina sAhitya meM kramacaya evaM saMcaya ke liye Aye haiM / jaina granthoM meM isa viSaya ko vizuddhatA evaM viziSTatA ke sAtha pratipAdita kiyA gayA hai| krakacikA vyavahAra, vyavahAroM kA hI eka bheda hone tathA vikalpa ( athavA bhaMga ) gaNita ke viSaya kA dArzanika viSayoM kI vyAkhyA meM pracuratA evaM atyanta svAbhAvika rUpa se prayoga, yaha mAnane ko vivaza karatA hai ki vikalpagaNita jainAcAryoM meM hI nahIM apitu prabuddha zrAvakoM ke jIvana meM bhI raca-paca gayA thA, tabhI to viSaya ke ulajhate hI ve vikalpagaNita ke mAdhyama se use samajhAne lagate the / aisI sthiti meM vikalpagaNita ko gaNita viSayoM kI sUcI meM bhI samAhita na karanA samIcIna nahIM kahA jA sakatA / ullekhanIya hai ki vikalpa gaNita koI sarala viSaya nahIM thA tabhI to anya samakAlIna logoM ne isakA itanA upayoga nahIM kiyaa| jaina hI isameM lAghava ko prApta the / ataH vippota kA artha vikalpa ( gaNita ) hI hai / viSaya ke samApana se pUrva viSaya se sambaddha katipaya anya mahatvapUrNa tathyoM kA ullekha bhI Avazyaka hai / Agama granthoM meM carcita gaNitIya viSayoM kI jAnakArI dene vAlI eka anya gAthA zIlAMka ( 9vIM za0 I0 ) ne sUtrakRtAMga kI TIkA meM puNDarIka zabda ke nikSepa ke avasara para uddhRta kI hai | gAthA nimnavat hai parikamma rajju rAsI vavahAre taha kalA savaNNe (savanne ) ya || 5 || pudgala ) jAvaM tAvaM ghaNe ya ghaNe vagga vaggavagge ya / 2 TIkA ke sampAdaka mahodaya ne uparyukta gAthA kI saMskRta chAyA nimna prakAra kI hai / parikammaM rajju rAzi vyavahArastayA kalA savarNazca / pudgalAH yAvattAvat bhavanti ghanaM ghanamUlaM vargaH vargamUlaM // ' - - (6) (5) isase spaSTa hai ki isa gAthA meM bhI viSayoM kI saMkhyA 10 hI hai kintu usameM sthAnAMga meM AI gAthA vikappota ke sthAna para puggala zabda AyA hai / arthAt yahA~ pudgala ko gaNita adhyayana kA viSaya mAnA gayA hai, vikalpa ko nahIM / zeSa nau prakAra sthAnAMga ke samAna hI haiM / 4 1. kalpacheda gaNita karavataNDe kASThAnuM chedana tenA viSayavAlu je gaNita se pATiyAM krAkaca vyavahAra kahevAya che ( sthAnAMgavRtti ) / 2. sUtrakRtAMga - zrutaskandha-2, adhyAya- 1, sUtra - 154 / 3, dekheM saM0 - 3 pR0 120 / 4. ThANaM, pR0 994 /

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jaina AgamoM meM nihita gaNitIya adhyayana ke viSaya 87 bosa ne apanI pustaka' meM uparyukta gAthA (6) ko uddhRta kiyA hai kintu usake AdhAra para nIce jo viSayoM kI sUcI banAyI hai usameM pudgala ko haTAkara vikalpa gaNita ko sammilita kara diyA hai athavA yaha kahA jAye ki sthAnAMga vAlI gAthA ke viSayoM ko de diyA / isakA kyA kAraNa hai ? saMbhavataH truTivaza aisA huA hai / saMskRta chAyA ko dekhane se spaSTa hai ki gaNita adhyayana ke viSaya 11 haiM, arthAt parikarma, vyavahAra, rajju, rAzi, klAsavarNa, pudgala, yAvat tAvat, ghana, ghanamUla, varga, aura vargamUla / punaH draSTavya hai ki mUla gAthA (5) meM kahIM kucha aisA nahIM hai jo mUla zabda ko dhvanita karatA ho / datta ne bhI likhA hai There is nothing in the either form which could be informed a reference to roots (mula). Above all by that interpretation, he has made the number of topics for discussion to be eleven against the express injuction of the Canonical works that they are all together ten. So we shall reject the rendering of the verse (Sanskrit version). 2 aba prazna yaha uThatA hai ki kyA pudgala ko gaNita adhyayana kA viSaya mAnA jAye ? isa saMdarbha meM datta mahodaya ne to spaSTa likhA hai ki Pudgala as a topic for discussion in mathematics is meaningless. arthAt pudgala ko gaNita adhyayana kA viSaya svIkAra karanA nirarthaka hai / kintu vicAraNIya yaha hai ki yaha niSkarSa Apa ke dvArA taba diyA gayA thA jaba karma siddhAnta kA gaNita prakAza meM nahIM AyA thA / usa samaya taka Relativity ke saMdarbha meM jainAcAryoM ke prayAsa prakAzita nahIM huye the| Aja parivartita sthiti meM yaha niSkarSaM itanI sugamatA se gale nahIM utaratA / kyoMki asaMkhyAta viSayaka gaNita, rAzi gaNita ( Set theory ) Adi kA mUla to pudgala hI hai / mApana kI paddhatiyA~ to yahIM se prArambha hotI haiM / eka tathya yaha bhI hai ki zIlAMka ne bhI to ise kisI prAcIna grantha se hI uddhRta kiyA hogA / lekina samasyA yaha hai ki pudgala ko gaNita kA viSaya svIkAra karane para vikalpa chUTa jAtA hai| jabaki vikalpa to atyadhika evaM nirvikalpa rUpa se jaina granthoM meM AtA hai / yahA~ hameM bRhatkalpa bhASya kI eka paMkti kucha madada karatI hai / "bhaMga gaNitAi gamikaM " 4 malayagiri ne isakI vyAkhyA karate hue likhA hai ki bhaMga (vikalpa) evaM gaNita alagaalaga haiM | saMkSepa meM yaha viSaya vicAraNIya hai evaM abhI yaha nirNaya ko gaNitIya adhyayana kA viSaya svIkAra kiyA jAye athavA nahIM / sthAnAMgasUtra ke hI caturtha adhyAya meM etadviSayaka eka anya gAthA prApta hotI hai / gAthA nimnavat hai 1. dekheM saM0-2, pR0 158 / 2. dekheM saM0 - 3, pR0 170 / 3. vahI, pR0 120 / 4. vRhatkalpa bhASya, 143 / 5. dekheM saM0 10, pR0 XIII / karanA upayukta nahIM hai ki pudgala

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anupama jaina evaM surezacandra agravAla cauvidhi saMkhANe paNNatte taM jahA / parikamma vavahAre rajju rAsI // ' - 7 isa gAthA para adyAvadhi kisI ne dhyAna nahIM diyA hai| eka hI grantha meM do prakAra ke ullekha kyoM haiM ? saMkhyAna ke cAra prakAra pichale pRSTha para uddhRta datta ke niSkarSa ke pratikUla haiM / kyA yahA~ saMkhyAna se koI bhinna artha dhvanita hotA hai ? athavA kyA yahA~ para iMgita saMkhyAna ke prakAra koI vizeSa guNa rakhate haiM ? isa viSaya para abhI aura vyApaka vicAra vimarza apekSita hai / 88 1. Agrawal, N.B. Lal 2. Bose, DM & Sen, SN 3. Dutt, B. B 4. Dutt, B. B. & Singh A. N. 5. Jain, G. R. 6. Jain, L. C. 7. Jain, L. C. 8. Jain, L. C. 9. Jain, L. C. 10. Kapadia, H. R. 11. Upadhyaya, BL 12. Shah, AL 13. Srinivas, CP. Iengar 14. 15. 16. 17. -- -- - - - - -- 'gaNita evaM jyotiSa ke vikAsa meM jainAcAryoM kA yogadAna' AgarA vi0 vi0 meM prastuta zodha-prabandha 1972 / 'A Concise History of Sciences in India' I. N. S. A. New Delhi. 1971 'The Jaina School of Mathematics' B. C. M. S. (Calcatta). 21 pp. 115-143, 1929 'hindU gaNita zAstra kA itihAsa' (hindI saMskaraNa) anu0 DA0 kRpAzaMkara zukla - u0 pra0 hindI grantha akAdamI, lakhanaU, 1967 / 'Cosmology. Old & New' (Hindi Ed) Bhartiya Jnanpitha, New Delhi 1974. - tiloyapaNatti kA gaNita' antargata jambuddIvapaNattirAgate, jaina saMskRti saMrakSaka saMgha, zolApura 1950 / 'Set Theory in Jaina School of Mathematics I. J. H.S (Calcutta), 8-1, pp. 1-27. 1973 'AgamoM meM nihita gaNitIya sAmagrI evaM usakA mUlyAMkana' 'tulasI pUjya' lADana' pR0 35-74, 1980 Exact Sciences from Jaina Sciences. Vol. I Rajasthan Prakrita Bharati, Jaipur 1983. Introduction of Gorilo Tilak' Gaekwad Oriental Series, Baroda 1937. 'prAcIna bhAratIya gaNita' vijJAna bhAratI, dillI 1971 'jaina sAhitya kA bRhad itihAsa - bhAga 5 pA0 vi0 zodha saMsthAna, vArANasI 1969 / The History of Ancient Indian Mathematics National World Press Calcutta 1967. aMga tANa- - bhAga 1, jaina vizva bhAratI, lADanU 1975 ari (sthAnAMga sUtta ) TIka, jaina vizva bhAratI, lADanUM 1980 tilopapaNNatti - saTIka jaina saMskRti saMrakSaka saMgha, zolApura 1944 'gaNitasAra saMgraha ( hindI saMskaraNa ) jaina saMskRti saMrakSaka saMgha, zolApura 1962 1. ThANaM 4, sUtra, 505, pR0 438 /

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jainadharma meM naitika aura dhArmika kartavyatA kA svarUpa DA0 sAgaramala jaina maoNrala AblIgezana ke lie hindI bhASA meM naitika prabhuzakti, naitika bAdhyatA, naitika dAyitva yA naitika kartavyatA zabdoM kA prayoga huA hai| vastutaH maoNrala AblIgezan dAyitva-bodha yA kartavyabodha kI usa sthiti kA sUcaka hai jahA~ vyakti yaha anubhava karatA hai ki "yaha mujhe karanA caahie|" pAzcAtya nItivettAoM ke anusAra naitika kartavyatA kA svarUpa "yaha karanA cAhie" isa prakAra kA hai, na ki "yaha karanA hogaa"| pAzcAtya paramparA meM naitika kartavyatA kA "cAhie" (ought) ke rUpa meM aura dhArmika kartavyatA ko "hogA" (must) ke rUpa meM dekhA gayA; kyoMki dharma ko IzvarIya Adeza mAnA gyaa| jabaki bhAratIya paramparA meM aura vizeSa rUpa se jaina paramparA meM naitika aura dhArmika donoM hI prakAra ko kartavyatA kI prakRti eka sopAdhika kathana ke rUpa meM hai, usameM cAhie kA tattva to hai, kintu, usake sAtha eka bAdhyatA kA bhAva bhI hai| usameM "cAhie" (ought) aura "hogA" (must) kA sundara samanvaya hai| usakA svarUpa isa prakAra kA hai-yadi tuma aisA cAhate ho to tumheM aisA karanA hogA arthAt yadi tuma mukti cAhate ho to tumheM samyak cAritra kA pAlana karanA hogA / usameM bAdhyatA meM bhI svatantratA nihita hai| isakA kAraNa yaha hai ki bhAratIya paramparA meM aura vizeSa rUpa se jaina aura bauddha paramparAoM meM dharma aura nIti ke bIca koI vibhAjaka rekhA nahIM khIMcI gaI aura na unheM eka dUsare se pRthak mAnA gayA hai| punaH jaina darzana ke anusAra naitika evaM dhArmika dAyitva yA kartavyatA kI isa bAdhyatA kA udgama AtmA dvArA karma siddhAnta kI svIkRti meM rahA huA hai| yadyapi karma siddhAnta eka vastuniSTha niyama hai, kintu, usakA niyAmakatattva svayaM AtmA hI hai| karma niyama para AtmA kI yaha niyAmakatA usakI AcAra kI pavitratA ke sAtha bar3hatI hai| jaina paramparA meM tIna prakAra kI AtmAe~ mAnI gayI haiM bahirAtmA, antarAtmA aura prmaatmaa| isameM bahirAtmA indriyamaya AtmA hai aura antarAtmA vivekamaya AtmA hai| naitika aura dhArmika donoM hI prakAra ke dAyitvoM kI kartavyatA kA udbhava vivekamaya AtmA se hotA hai, jo indriyamaya AtmA ko vaisA karane ke lie bAdhya karatI hai| jaina darzana aura je0 esa0 mila isa sandarbha meM ekamata haiM ki sampUrNa naitikatA aura dhArmikatA dAyitva kI cetanA kA AdhAra kartavya ke vidhAna se utpanna vivekamaya antarAtmA kI tIvra vedanA hI hai| antara kevala itanA hI hai ki jahA~ mila kA Antarika Adeza mAtra bhAvanAmUlaka hai vahA~ jaina darzana kA Antarika Adeza bhAvanA aura viveka ke samanvaya meM udbhUta hotA hai| vaha kahatA hai ki yadi, tumheM amuka Adarza ko prApta karanA hai to amuka prakAra se AcaraNa karanA hI hogaa| samyak cAritra kA vikAsa samyakdarzana (bhAvanA ) aura samyakjJAna ( viveka ) ke AdhAra para hotA hai| samyakdarzana aura samyakjJAna naitika aura dhArmika kartavyatA ke lie eka Abandha prastuta karate haiM, pariNAmataH AtmA samyak cAritra (sadAcAra) kI dizA meM pravRtta hotA hai| 12 tA . .

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DA0 sAgaramala jaina cUMki jaina darzana kisI aise Izvara kI sattA ko svIkAra nahIM karatA hai, jo "karma ke niyama" kA niyAmaka yA adhizAstA hai, ataH usameM naitika aura dhArmika bAdhyatA bAhya Adeza nahIM apitu, kama niyama kI draSTA antarAtmA kA hI Adeza hai| usameM bAdhyatA to hai, kintu, yaha bAdhyatA nirapekSa na hokara sApekSa hai| jaina darzana ke anusAra vastu svabhAva ko hI dharma kahA jAtA hai aura yadi vastu svabhAva hI dharma hai, to dhArmika kartavyoM kI bAdhyatA kA udbhava bAhara se nahIM hokara andara se hI hogaa| jaina darzana meM AtmA kA svabhAva "samatA" batAyA gayA hai| ataH "samabhAva kI sAdhanA" kI kartavyatA kA AdhAra bAharI na hokara Antarika hai| isI prakAra prANIya prakRti kA svAbhAvika guNa jijIviSA hai aura ahiMsA kI naitika kartavyatA isI jijIviSA ke kAraNa haiN| kahA gayA hai-"sabhI jInA cAhate haiM koI maranA nahIM caahtaa"| ataH prANa-vadha kA niSedha kiyA gayA hai / isa prakAra jaina dharma meM cAhe samabhAva kI sAdhanA kI kartavyatA kA prazna ho yA ahiMsA ke vrata ke pAlana kA prazna ho, unakI bAdhyatA antarAtmA se hI AtI hai, vaha kisI bAhyatattva para AdhArita nahIM hai| jaina dharma meM naitika aura dhArmika kartavyoM ko abhinnatA sAmAnyatayA kucha pAzcAtya dArzanikoM ne dharma aura nIti ke bIca eka vibhAjaka rekhA khIMcI hai aura isI AdhAra para ve naitika aura dhArmika kartavyoM meM bhI antara karate haiN| ve naitika kartavyatA ko "karanA cAhie" ke rUpa meM aura dhArmika kartavyatA ko "karanA hogA" ke rUpa meM lete haiN| kintu, sAmAnya rUpa se bhAratIya dArzanika aura vizeSa rUpa se jaina dArzanika naitika evaM dhArmika kartavyatA ko abhinna rUpa se hI grahaNa karate haiN| ve dharma aura nIti ke bIca koI sImA rekhA nahIM khIMcate haiN| bhArata meM dharma zabda kA vyavahAra adhikAMza rUpa meM kartavya evaM saptacAra ke artha meM hI haA hai aura isa prakAra vaha nItizAstra kA pratyaya bana jAtA hai| bhArata meM nItizAstra ke lie dharmazAstra zabda kA hI prayoga haA hai| dharma aura nIti meM yaha vibhAjana makhyatayA mAnavIya cetanA ke bhAvAtmaka aura saMkalpAtmaka pakSoM ke AdhAra para kiyA gayA hai| pAzcAtya vicAraka yaha mAnate haiM ki dharma kA AdhAra vizvAsa yA zraddhA hai. jabaki naitikatA kA AdhAra saMkalpa hai| dharma kA sambandha hamAre bhAvanAtmaka pakSa se hai, jabaki naitikatA kA sambandha hamAre saMkalpAtmaka pakSa se hai| semyuala elekjeNDara ke zabdoM meM dhArmika honA isase adhika kartavya nahIM hai, jaise ki bhUkhA honA koI kartavya hai| jisa prakAra bhUkha eka mAtra sAMvegika avasthA hai, usI prakAra dharma bhI eka sAMvegika avasthA hai| viliyama jemsa kA kahanA hai ki "yadi hameM dharma kA koI nizcita artha lenA hai to hameM use bhAvanAoM ke atireka aura utsAhapUrNa AliMgana ke artha meM lenA caahie| jahA~ tathAkathita naitikatA kevala sira jhukA detI hai aura rAha chor3a detI hai|" vastutaH bhArata meM dharma aura naitikatA do alagaalaga tathya nahIM rahe haiN| mAnavIya cetanA ke bhAvanAtmaka aura saMkalpAtmaka pakSoM ko cAhe eka dUsare se pRthak dekhA jA sakatA ho, kintu, unheM eka dUsare se alaga nahIM kiyA jA sktaa| bhAvanA viveka aura saMkalpa, mAnavIya cetanA ke tIna pakSa haiN| cUMki manuSya eka samagratA hai, ataH ye tInoM pakSa eka dUsare ke sAtha mile hue haiN| isIlie maithyU AranaoNlDa ko yaha kahanA par3A thA ki bhAvanAyukta naitikatA hI dharma hai| pazcima meM yaha prazna bhI mahattvapUrNa rUpa se carcita rahA hai ki dhArmika aura naitika kartavyoM meM kauna prAthamika hai ? DekArTa, laoNka prabhRti aneka vicAraka

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jainadharma meM naitika aura dhArmika kartavyatA kA svarUpa naitika niyamoM ko IzvarIya Adeza se pratiphalita mAnate haiM aura isa artha meM ve dharma ko naitikatA se prAthamika mAnate haiM jabaki kaoNNTa, mArTinyU Adi naitikatA para dharma ko adhiSThita karate haiN| kaoNNTa ke anusAra dharma, naitikatA para AdhArita hai aura Izvara kA astitva naitikatA ke astitva ke kAraNa hai| jahA~ taka bhAratIya cintana aura vizeSa rUpa se jaina paramparA kA prazna hai ve dharma aura naitikatA ko eka dUsare se pRthak nahIM karate haiN| AcAro prathamodharmaH ke rUpa meM nIti kI pratiSThA dharma ke sAtha jur3I huI hai| jaina darzana kI bhASA meM kaheM to donoM anyonyAzrita haiN| samyagcAritra kA AdhAra samyagdarzana hai aura samyagcAritra samyagdarzana bhI nahIM hotA hai| sadAcaraNa ke binA samyaka zraddhA aura samyaka zraddhA ke binA sadAcaraNa sambhava nahIM hai| dharma na to naitikatAvihIna hai aura na to naitikatA dharmavihIna / braiDale ke zabdoM meM yaha asambhava hai ki eka vyakti dhArmika hote hue anaitika AcaraNa kare / aisI sthiti meM yA to vaha dharma kA DhoMga kara rahA hai yA usakA dharma hI mithyA hai| kucha loga dharma aura naitikatA kA antara isa AdhAra para karate haiM ki naitikatA kA kSetra zubhAzubha kA kSetra hai| jahA~ taka zubha aura azubha kA saMgharSa hai vahA~ taka naitikatA kA kSetra hai| dharma ke kSetra meM zubha aura azubha kA dvandva samApta ho jAtA hai| kyoMki dhArmika tabhI huA jA sakatA hai, jabaki vyakti azubha se pUrNatayA virata ho jAye aura jaba azubha nahIM rahatA to zubha bhI nahIM rahatA / jaina dArzanikoM meM AcArya kundakunda ne puNya (zubha) aura pApa (azubha) donoM se Upara uThane kA nirdaza diyA thaa| yadyapi, hameM yaha smaraNa rakhanA hogA ki azubha se nivartana ke lie prathama zubha kI sAdhanA Avazyaka hai| dharma kA kSetra puNya-pApa ke atikramaNa kA kSetra hai; ataH vaha naitikatA se Upara hai, phira bhI hameM . yaha mAnanA hogA ki dhArmika hone ke lie jina kartavyoM kA vidhAna kiyA gayA hai ve svarUpataH naitika ho haiN| jaina dharma ke pA~ca vratoM, bauddha dharma ke paMcazIloM aura yoga darzana ke paMcayamoM kA sImAkSetra naitikatA kA sImA-kSetra hI hai| bhAratIya paramparA meM dhArmika hone ke lie naitika honA Avazyaka hai| isa prakAra AcaraNa kI dRSTi se naitika-kartavyatA prAthamika hai aura dhArmika kartavyatA paravartI hai| yadyapi, naitika aura dhArmika donoM hI prakAra ke kartavyoM kI bAdhyatA kA udbhava karma ke niyama se hotA hai, ataH ina kartavyoM kI bAdhyatA kA udbhava mUlataH dhArmika hI hai / __ kacha pAzcAtya vicArakoM kI yaha mAnyatA hai ki binA dhArmika kartavyoM kA pAlana kiye bhI vyakti sadAcArI ho sakatA hai / sadAcArI jIvana ke lie dhArmikatA anivArya tattva nahIM hai| Aja sAmyavAdI dezoM meM iso dharmavihIna naitikatA kA pATha par3hAyA jAtA hai| yadi dharma kA artha kisI vaiyaktika Izvara ke prati AsthA yA pUjA ke kriyA-kANDoM taka sImita hai, taba to yaha sambhava hai ki koI vyakti dhArmika hue binA bhI naitika ho sakatA hai| kintu, jaba dhArmikatA kA artha hI sadAcAritA ho to phira yaha sambhava nahIM hai ki binA sadAcArI hue koI vyakti dhArmika ho jaaye| jaina darzana hameM dharma kI jo vyAkhyA detA hai vaha na to kisI vaiyaktika Izvara ke prati AsthA kI bAta kahatA hai aura na dharma kI kucha kriyA-kANDoM taka sImita rakhatA hai| usane dharma kI paribhASA karate hue cAra dRSTikoNa prastuta kiye haiM (1) vastu kA svabhAva dharma hai; (2) kSamA Adi sadguNoM kA AcaraNa dharma hai;

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DaoN0 sAgaramala jaina (3) samyak jJAna, darzana aura cAritra hI dharma hai; aura (4) jIvoM kI rakSA karanA hI dharma hai| yadi hama ina paribhASAoM ke sandarbha ko dekheM to yaha spaSTa ho jAtA hai ki dhArmika honA aura naitika honA yaha do alaga-alaga tathya nahIM haiN| dharma naitikatA kI AdhArabhUmi hai aura naitikatA dharma kI bAhya abhivyakti / dharma naitikatA kI AtmA hai aura naitikatA dharma kA zarIra / ataH jaina vicAraka dhArmika aura naitika kartavyatA ke bIca koI vibhAjaka rekhA nahIM khIMcate haiM / unake anusAra Antarika niSThApUrvaka sadAcAra kA pAlana karanA arthAt naitika dAyitvoM yA kartavyoM kA pAlana karanA hI dhArmika honA hai| jaina dharma meM naitika aura dhArmika kartavyatA kA vyAvahArika pakSa jaina dharma meM hama naitika aura dhArmika kartavyatA meM koI vibhAjaka rekhA khIMcanA cAheM to use sAmAjika kartavyatA aura vaiyaktika kartavyatA ke AdhAra para hI khIMcA jA sakatA hai| hamAre kartavya aura dAyitva do prakAra ke hote haiM, eka jo dUsaroM ke prati hai, aura dUsare jo apane prati hai| jo dUsaroM arthAt samAja ke prati hamAre dAyitva haiM ve naitikatA kI parisImA meM Ate haiM-ahiMsA, satya, asteya, brahmacarya aura aparigraha ke vratoM kA bAhya yA vyavahAra pakSa hai| usakA pAlana naitika kartavyatA hai, jabaki samabhAva, draSTAbhAva yA sAkSIbhAva jise jaina pAribhASika zabdAvalI meM 'sAmAyika' kahA gayA hai, kI sAdhanA dhAmika kartavyatA hai| jaina dharma meM AcAra ke aura pUjA-upAsanA kI jo dUsarI prakriyAe~ haiM unakA mahattva yA mUlya isI bAta meM hai ki samabhAva jo hamArA sahaja svabhAva kI upalabdhi meM kisa sImA taka sahAyaka hai| yadi, hameM jaina dharma meM naitika aura dhArmika kartavyatA ko ati saMkSepa meM kahanA ho to unheM kramazaH "ahiMsA" aura 'samatA" ke rUpa meM kahA jA sakatA hai, usameM ahiMsA sAmAjika yA naitika kartavyatA kI sUcaka hai aura samatA ( sAmAyika ) dhArmika kartavyatA kI sUcaka hai| nidezaka, pA0 vi0 zodha saMsthAna vArANasI-5

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aprakAzita prAkRta zatakatraya - eka paricaya DaoN0 prema sumana jaina zrI ailaka pannAlAla sarasvatI bhavana, ujjaina ke grantha bhaNDAra kA julAI, 1984 meM avalokana karate samaya prAkRta bhASA meM racita zatakatraya kI eka pANDulipi prApta huI / yaha pANDulipi vi0 saM0 1981 meM Azvina sudI caturthI, budhavAra ko likhI gayI hai / isameM racanAkAra aura racanAkAla kA ullekha nahIM hai / yaha eka saMgraha grantha pratIta hotA hai / isalie isameM lekhaka yA saMgrahakartA kA nAmollekha nahIM hai / prAkRta sAhitya ke itihAsa meM bhI aise kisI lekhaka kA nAma nahIM milatA, jisane zatakatraya kI racanA kI ho / isa pANDulipi meM kula 32 panne arthAt 64 pRSTha haiM / bar3e akSaroM meM dUra-dUra likhAvaTa hai / eka pRSTha meM prAkRta kI kula 7 paMktiyA~ haiM / lagabhaga 9 zabda eka paMkti meM haiM / panne lagabhaga 11 iMca lambe evaM 8 iMca caur3e haiM / isa prAkRta zatakatraya meM prathama indriyazataka, dvitIya vairAgyazataka evaM tRtIya AdinAthazataka kA varNana hai / zatakatraya se bhartRhari ke zatakatraya kA smaraNa hotA hai, jisameM nIti, vairAgya aura zRMgArazataka sammilita haiN| unase isa prAkRta zataka kA koI sambandha nahIM hai / kevala nAma - sAmya hai / jaina AcAryoM meM kharataragaccha meM jinabhadrasUri ke ziSya dehar3asuputra zrI ghanadarAja saMghapATI ne saM0 1490 meM maMDapadurga meM eka zatakatraya kI racanA kI thii| kintu yaha zatakatraya saMskRta bhASA meM hai / isameM bhartRhari ke anusaraNa para nIti, vairAgya evaM zRMgAra zataka kI hI racanA kI gayI hai / prAkRta zatakatraya kI eka sAtha koI dUsarI pANDulipi kI sUcanA abhI taka prApta nahIM hai / ataH isI ujjaina bhaNDAra kI pANDulipi ke AdhAra para ina tInoM zatakoM kA saMkSipta paricaya yahA~ prastuta kiyA jA rahA hai / 1 - iMdriya zataka 'indriya zataka' nAmaka pANDulipiyA~ kaI jaina bhaNDAroM meM upalabdha haiM / nimnAMkita grantha kI pratiyA~ prAkRta bhASA kI ho sakatI haiM 1. veleNakara, eca0 DI0; jinaratnakoza, pR0 370 / 2. (ka) kAvyamAlA ke guccha 13 naM0 69 meM nirNayasAgara presa bambaI se prakAzita / (kha) nAhaTA, agaracanda 'jaina zataka sAhitya' nAmaka lekha guru gopAladAsa baraiyA smRti grantha, sAgara, 1967, pR0 24-538 / 3. jinaratnakoza, pR0 40 /

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94 DaoN0 prema sumana jaina (1) bhaNDArakara oriyanTala risarca insTITyUTa, pUnA, kalekzana naM0 pAMcavA ( 1884-87 ) grantha naM0 1970 / (2) lIbar3I jaina grantha bhaNDAra, pothI naM0 578 / (3) jainAnanda grantha bhaNDAra, gopIpurA, sUrata, pothI naM0 1648 / bhImasI mAneka, bambaI dvArA 'prakaraNaratnAkara' ke bhAga cAra meM eka 'indriya parAjaya zataka' prakAzita huA hai / yaha pustaka dekhane ko nahIM milii| ho sakatA hai isakA aura prAkRta iMdriyazataka kA koI sambandha ho / racanAkAra ke nAma kA ullekha kahIM nahIM hai / indriyaparAjaya zataka para saM0 1664 meM guNavinaya ne eka TIkA bhI likhI hai / ' prAkRta indriyazataka kA prArambha isa prakAra hotA haiAdi aMza aMtima aMza OM namaH siddhebhyaH // soca va sUro so ceva paMDiyo taM pasaMsimo niccaM / iMdiya corehi sayA na luhiyaM jassa caraNaghaNaM // 1 // iMdiya cavalA turago duggai maggANudhAviNo NiccaM / bhAviya bhavassa rUvo bhai jiNavayaNarissIhi // 2 // iMdiya dhuttANamaho tilaMtusamittaMpi disu mA pasaro / jaI diNNo to nouM jattha khaNo varisa koDi samo // 3 // dukkarAme ehi kayaM jahi samatthehi juvaNacchahi / bhaggAi disaNaM dhiipAyAraM vi laggehi // 99 // te dhaNNA tANaM Namo dAso'haM tANa saMjamadhArANaM / aha ahacchi pirIo jANa Na hiyae khuDakaMti // 100 // ki bahuNA jai vacchasi jIva tumaM sAsayaM suhaM arUaM / tA piasu visaivimuha saMvegarasAyaNaM NiccaM // // iti zrIiMdriyazataka samAptaM // 101 // isa iMdriya zataka meM kula 101 prAkRta gAthAe~ haiM / ina gAthAoM ke Upara purAnI hindI meM TippaNa bhI likhe hue haiN| inameM se kucha udAharaNa yahA~ draSTavya haiM gAthA - 1 soi sUramA puruSa soi puruSa paMDita te havai prasaMsthajyo iMdiyarUpiyA cora sadA jeha nityaM / tehane nathI lUTAvyA caritarUpa dhanu || 9. vahI, pR0 40, kAntivijaya jI kA nijI saMgraha, bar3audA /

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aprakAzita prAkRta zatakatraya-eka paricaya gAthA-2 iMdIrUpa cavala turaMgama durgati mArga nai ghAvata uthai sadA / svabhAviu saMsArasvarUpa ruMghai zrIvItarAganA vacana mAragavoroi / / gAthA-3 iMdiya dhUrata nai aho uttama tilavAkU kasamAtra desimA / pasaravA jau dIyau tau lIghau jahA~ eka kSaNa varasanI koDi sarIkho dukhamaya / isa indriyavijayazataka meM kAmabhogoM ke duSpariNAmoM kA varNana kiyA gayA hai| prasaMgavaza nArI ko duHkhoM kI khAna kahA gayA hai| jIvoM ko itanA mUr3ha aura ajJAnI kahA gayA hai ki ve viSayabhogoM ke jAla meM jAnate hue bhI phaMsa jAte haiN| kyoMki unheM apane svarUpa kA patA nahIM hai| jo svAbhimAnI vyakti mRtyu ke Ane para bhI kabhI dIna vacana nahIM bolate haiM, ve bhI nArI ke premajAla meM phaisakara usakI cATukAritA karate haiM / yathA maraNe vi dINavacaNaM mANadharA je NarA Na jaMpaMti / te vi hu kuNaMti lalliM bAlANaM-neha-gahillA // 68 // itihAsa kA eka udAharaNa dete hue kavi kahatA hai ki yAdavavaMza ke putra, mahAn AtmA, jinendra neminAtha ke bhAI, mahAvratadhArI, caramazarIrI rathanemi bhI rAjamati se viSayoM kI AkAMkSA karane lagate haiN| jaba usa jaisA meruparvata sadaza nizcala yati bhI kAmarUpI pavana se caMcala ho uThA taba pake hue pattoM kI taraha sAmAnya anya jIvoM kI gati kyA kahI jAya jaunaMdaNo mahappA jiNabhAya vayadharo crmdeho| rahaNemi rAyamaI, rAyamaI kAsihI visayA / / 70 // mayaNapavaNeNa jaiM tAriso vi suraselaniccalA cliyaa| tA pakkapattasattA Naiya sattANa kA vattA / / 71 / / ___ isIlie viSaya-kAmabhogoM se mana ko virakta kara jinabhAva meM abhyAsa karanA cAhiye / aise saMyamadhArI yogiyoM kA dAsa bananA bhI zreyaskara hai| 2-vairAgya zataka nIti aura adhyAtma viSayaka prAkRta racanAoM meM vairAgya zataka nAmaka racanA bahuta pracalita rahI hai| yadyapi isakA kartA abhI taka ajJAta hai| isakA dUsarA nAma 'bhava-vairAgyazataka' bhI prApta hotA hai| yaha racanA saMskRtavRti evaM gujarAtI anuvAda sahita 3-4 bAra prakAzita ho cukI hai|' 1. (ka) kacarabhAI gopAladAsa, ahamadAbAda, sana 1895 / (kha) horAlAla haMsarAja jAmanagara, 1914 / (ga) devacanda lAlabhAI jaina pustakoddhAra granthamAlA, 1941 / (gha) syAdvAda saMskRta pAThazAlA, khaMbhAta, 1948 /

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DaoN0 prema sumana jaina phira bhI isake prAmANika saMskaraNa prakAzita karane kI AvazyakatA hai| usake liye vibhinna pANDulipiyoM kA milAna karanA hogaa| ujjaina ke sarasvatI bhavana se prApta pANDulipi ke namUne ke rUpa meM isa racanA ke Adi evaM anta kI kucha gAthAe~ yahA~ prastuta haiN| Adi aMza saMsAraMmi asAre natthi suhaM vAhi veyaMNA pavare / jANato iha jIvo Na kuNaI jiNa desiyaM dhammaM / / 1 / / ajjaM kallaM purapuNNaM jIvA citaMti atthi saMpatte / aMjali-gahiyammi toyaM galaMtimAuM Na picchati / / 2 / / / jaM kalleNa kayavvaM taM ajja ciya kareha turamANaM / bahu-vigdhohamuhutto mA avaraNhaM paDivakhehiM / / 3 / / aMtima aMza caugaiNaMta duhANala palitta bhavakANaNe mahAbhIme / sevasu re jIva ! tumaM jiNavayaNaM amiyakuMDasammaM / / 104 / / visame bhavamarUdese aNaMtaduha gimhatAva setatte / jiNadhamma kapparUkkhaM sarisa tuma jIva sivasUhayaM / / 105 // kiM bahuNA tahadhammo jaiavva jaha bhavodahiM ghoraM / lahu tariumaNaMta suhaM lahai jiyau sAsayaM ThANa / / 106 / / iti vairAgyazatakaM sampUrNam / / dvitIyam // isa vairAgyazataka meM saMsAra se vairAgya utpanna karane ke liye zarIra, yauvana aura dhana kI asthiratA kA varNana kiyA gayA hai| saMsAra kI kSaNabhaMguratA ke dRzya upasthita kiye gaye haiN| saMsAra ke sabhI sukhoM ko kamalapatte para par3I huI jala ko baMda kI taraha caMcala kahA gayA hai| isa zataka meM kAvyAtmaka bimboM kA adhika prayoga kiyA gayA hai| vyakti ke akelepana kA citraNa karate hue kahA gayA hai ki mAtA-pitA, bhAI Adi parivAra ke loga mRtyu se prANI ko usI prakAra nahIM bacA sakate haiM jisa prakAra siMha ke dvArA pakar3a liye jAne para mRga ko koI nahIM bacA sakatA / yathA ___jaheha sIho va miyaM gahAya macc naraM Nei hu aMtakAle / . Na tassa mAyA va piyA na bhAyA kAlaMmi taMmi saharA bhavaMti // isaliye cintAmaNi ke samAna dharmaratna ko prApta kara saMsArabandhana se chUTane kA prayatna karanA caahiye| AdinAtha zataka 'AdinAtha dezanAzataka' nAmaka prAkRta racanA kA ullekha milatA hai| kintu AdinAthazataka nAmaka kisI anya racanA athavA pANDulipi kI jAnakArI nahIM hai| ujjaina ke grantha bhaNDAra se 1. zAstrI nemicandra prAkRta bhASA evaM sAhitya kA AlocanAtmaka itihAsa, pR0 387 / 2. jaina granthAvali, 10 208 /

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aprakAzita prAkRta zatakatraya-eka paricaya 97 prApta prAkRta kA yaha AdinAthazataka nayA ho sakatA hai| isa AdinAthazataka kI prAkRta gAthAoM ke Upara hindI TippaNa bhI nahIM diye gaye haiN| isakA nAma AdinAthazataka kyoM diyA gayA hai, yaha pi ko par3hane se jJAta nahIM hotaa| kyoMki isameM AdinAtha ke jIvana kI koI ghaTanA nahIM hai| jaina dharma kA pravartaka hone ke nAte AdinAtha kA nAma zAyada isaliye diyA gayA hai ki isa zataka meM jo kahA gayA hai vaha bhI jaina-dharma kA mUla upadeza hI hai| isa zataka meM manuSya janma kI durlabhatA, karmoM kI prabalatA evaM saMsAra kI vicitratA kA varNana hai / azaraNa bhAvanA ko jAnakara zIghra dharma karane kI bAta isameM kahI gayI hai asaraNa maraMti iMdA-baladeva-vAsudeva-cakkaharA / tA eaM nAUNaM karehi dhammu turiyaM / / 21 / / manuSya janma prApta kara lene para bhI dharmabodhi kA lAbha sabhI ko nahIM ho pAtA hai| kavi kahatA hai ki 72 kalAoM meM nipuNa vyakti bhI svarNa aura ratna ko to kasauTI meM kasakara pahacAna legA, kintu dharma ko kasauTI meM kasane meM vaha vyakti bhI cUka jAtA hai / yathA vAvattarikalA kusalA kasaNAe kaNayarayaNAe / cukkaMti dhammakasaNA tesiM vi dhammuttidunneu / / 77 // kavi kI mAnyatA hai ki dharma se hI vyakti, 9 nidhiyoM kA svAmI, 14 ratnoM kA adhipati evaM bhArata ke chaha khaNDoM kA svAmI cakravartI rAjA hotA hai| sAmAnya upalabdhiyoM kA kahanA hI kyA ? isa grantha kI kucha gAthAoM ke paricaya ke liye Adi evaM anta kI gAthAe~ yahA~ dI jA rahI haiN| ___ atha zrI AdinAtha jI zatakamAraMbhaH Adi aMza saMsAre natthi suhaM jamma-jarAmaraNaroga-sogehiM / taha bihu micchaMdha jIvA Na kuNaMti jiNaMdavaradhammaM // 1 // mAI jAla sarisaM vijjAcamakkArasacchahaM savvaM / sAmaNNaM khaNa-diRs khaNaNaRs kApaDivaccho // 2 // ko kassa iccha sayaNe ko va paro bhvsmudd-bhvnnmmi| macchvva bhamaMti jIA milaMti puNa jaMpi dUraM // 3 // aMtima aMza ArogarUva-dhaNa-sayaNa-saMpayA dIhamAusohagga / saggApavaggagamaM NaM hoi viNaNeNa dhammeNaM / / 83 / / jattha na jarA Na maccU vAhiM Na na ca svvdukkhaaii| saya sukkhaMmi vi jIvo vasai tahiM savva-kAlaMmi / / 84 // arayavva tuMbalaggANo bhamaMti saMsAra-kaMtAre sammatajIvA / Naraya tiriA nahuMti kayAvi suhamANusadevehi upajjitA sivaM jaMti / / 85 // // iti zataka trikaM //

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sumana jaina iti zrI AdinAtha svAmI zataka sampUrNam / zubhamiti Azvina zukla caturthI budhavAsareSu vikramIyAbda 1981 / 98 DaoN0 prema isa taraha ajJAta kavi dvArA prAkRta meM racita yaha zatakatraya nIti, dharma, evaM vairAgya viSaya kI eka mahatvapUrNa racanA hai / vibhinna pANDulipiyoM ke adhyayana se isakA prAmANika saMskaraNa taiyAra karane kI jarUrata hai / hindI anuvAda ke sAtha yadi yaha prakAzita kiyA jAya to svAdhyAya ke liye yaha upayogI grantha hogA / bhartRhari ke zatakatraya kI bhA~ti vidvat jagat isa prAkRta zatakatraya se bhI paricita ho skeNge'| adhyakSa, jaina vidyA evaM prAkRta vibhAga, sukhAr3iyA vizvavidyAlaya, - 21, sundaravAsa udayapura / udayapura (rAja0 ) 1. isa zatakatraya kI pANDulipi kI prApti hetu paM0 dayAcandra jI zAstrI, vyavasthApaka, ai0 pannAlAla sarasvatI bhavana, ujjaina ke prati AbhAra / * isa lekha meM ullikhita indriya ( parAjaya ) zataka aura vairAgyazataka prakAzita hai aura unakI Adi anta kI gAthAe~ samAna haiM / --sampAdaka

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pANDava purANa meM rAjanaitika sthiti ku0 rItA biznoI "pANDava purANa" AcArya zubhacandra bhaTTAraka dvArA vi0 saM0 1608 meM racita jaina purANa hai| isa grantha meM kaurava-pANDavoM kI kathA kA varNana jaina mAnyatA ke anusAra kiyA gayA hai / jaina sAhitya meM yaha purANa "jaina-mahAbhArata" ke nAma se prasiddha hai| yadyapi AcArya zubhacandra ne mahAbhArata kI kathA ko lekara hI isa purANa kI racanA kI hai tathApi isameM vaidika mahAbhArata kI kathA se pada-pada para bheda dRSTigocara hotA hai| mahAbhArata kathAviSayaka grantha hone ke kAraNa isa purANa meM sthAna-sthAna para rAjanIti sambandhI bAteM spaSTa dikhalAI par3atI haiN| pANDava purANa meM hameM rAjatantrAtmaka zAsana praNAlI ke darzana hote haiN| pANDava purANa meM rAjanIti sambandhI jina bAtoM kI jAnakArI milatI hai ve saMkSepa meM isa prakAra haiMrAjya pANDava purANa ke adhyayana se rAjya kI utpatti ke jisa siddhAnta ko sarvAdhika bala milatA hai vaha hai sAmAjika samajhautA siddhaant| isa siddhAnta ke anusAra rAjya daivIya na hokara eka mAnavIya saMsthA hai jisakA nirmANa prAkRtika avasthA meM rahane vAle vyaktiyoM dvArA pArasparika samajhaute ke AdhAra para kiyA gayA hai| isa siddhAnta ke pratipAdaka atyanta prAcIna kAla se eka prAkRtika avasthA ke astitva ko svIkAra karate haiM, jisake antargata jIvana ko vyavasthita rakhane ke liye rAjA yA rAjya jaisI koI vyavasthA nahIM thii| isa prAkRtika vyavasthA ke viSaya meM paryApta matabheda hai / kucha ise pUrva-sAmAjika to kucha pUrva-rAjanaitika avasthA mAnate haiN| isa prAkRtika avasthA ke antargata vyakti apanI icchAnusAra prAkRtika niyamoM ko AdhAra mAnakara apanA jIvana vyatIta karate haiN| prAkRtika avasthA ke svarUpa ke sambandha meM matabheda hote huye bhI yaha sabhI mAnate haiM ki kisI na kisI kAraNa manuSya prAkRtika avasthA ko tyAgane ko vivaza huye aura samajhaute dvArA rAjanaitika samAja kI sthApanA kI' / pANDava purANa ke anusAra isa avasthA ko tyAgane kA kAraNa samayAnusAra sAdhanoM kI kamI tathA prakRti meM parivartana honA thaa| inhIM saGkaToM ko dUra karane ke liye samaya-samaya para vizeSa vyaktiyoM kA janma huaa| ina vyaktiyoM ko 'kulakara' kahA gayA hai| inhoMne hA, mA aura dhikkAra aise zabdoM kA daNDa rUpa meM prayoga karake logoM kI Apatti dUra kii| rAjya kI utpatti kA mUla kulakaroM aura inake kAryoM ko hI kahA jA sakatA hai| rAjA rAjya meM rAjA kA mahattva sarvopari hai| rAjA ke abhAva meM rAjya kI kalpanA nahIM kI jA 1. rAjanIti vijJAna ke siddhAnta ( pukharAja jaina ) pR0 100-101 / 2. pANDava purANa, 20139-142 / 3. pANDava purANa, 2 / 107 /

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ku. rItA biznoI sakatI hai| manu ke anusAra binA rAjA ke isa loka meM bhaya se cAroM ora cala-vicala ho jAtA hai isa kAraNa sabakI rakSA ke lie Izvara ne rAjA ko utpanna kiyA / kAmandaka ke anusAra jagat kI utpatti evaM vaddhi kA ekamAtra kAraNa rAjA hI hotA hai| rAjA prajA ke netroM ko usI prakAra Ananda detA hai jisa prakAra candramA samudra ko AhlAdita karatA hai / mahAbhArata meM rAjA ko samAja kA rakSaka batalAte hue kahA gayA hai ki prajA ke dharmAcaraNa kA mUla ekamAtra rAjA hotA hai| rAjA ke Dara se hI manuSya-samAja meM zAnti banI rahatI hai| rAjA ke abhAva meM koI vastu nirApada nahIM raha paatii| kRSi, vANijya Adi rAjA kI suvyavasthA para hI nirbhara hote haiN| rAjA samAja kA saJcAlaka hotA hai usake abhAva meM manuSya kA jIvana duHsAdhya ho jAtA hai| pANDava purANa meM rAjA ke mahattva ko batalAte huye kahA gayA hai ki jaisA rAjA hotA hai vaisI hI prajA hotI hai| yadi rAjA dharmAcaraNa karane vAlA hotA hai to prajA bhI dharma meM sthira rahatI hai aura yadi rAjA pApI hotA hai to prajA bhI pApI ho jAtI hai aura yadi rAjA samAnavRtti kA hotA hai to prajA bhI vaisI hI ho jAtI hai| isase spaSTa hai ki rAjA ke AcAra-vicAra tathA guNa-doSoM kA prajA para sIdhA prabhAva par3atA hai| jaina AgamoM meM sApekSa aura nirapekSa do prakAra ke rAjAoM kA ullekha huA hai| sApekSa rAjA apane jIvana kAla meM hI patra ko rAjyabhAra sauMpa dete the jisase gaha-yaddha kI sambhAvanA na rhe| nirapekSa rAjA apane jIte jI rAjya kA uttarAdhikArI kisI ko nahIM banAte the| pANDava purANa meM prathama prakAra ke sAkSepa rAjAoM kI sthiti dRSTigocara hotI hai-Adiprabhu dvArA bAhubalI kumAroM ko podanapura kA rAjya tathA anya ninyAnabe putroM ko bhinna-bhinna deza kA rAjya denA, rAjA somaprabha dvArA apane putroM meM samasta rAjya vibhakta karanA Adi / pANDava purANa meM rAjA ke nirvAcana kA AdhAra pramukha rUpa se pitR yA vaMzAnukrama hI hai| rAjya vyavasthA rAjyazAstroM meM rAjya ko saptAGga mAnA gayA hai| mahAbhArata ke anusAra saptAtmaka rAjya kI rakSA yatnapUrvaka kI jAnI cAhiye / kauTilya arthazAstra ke anusAra svAmI, amAtya, janapada, durga, koSa, daNDa aura mitra ye sAta rAjya ke aGga hote haiM, jinheM prakRti kahA jAtA hai, inake abhAva meM rAjya kI kalpanA nahI kI jA sktii| inameM sabhI kA sthAna mahattvapUrNa hai| mahAbhArata meM sabhI kA mahattva samAna batAyA gayA hai| 1. manusmRti, 713 / 2. kAmandaka nItisAra, 119 / 3. mahAbhArata zAntiparva 68 adhyAya / 4. pANDava purANa, 17 / 260 / 5. pANDava purANa, 2 / 225 / 6. pANDava purANa, 3 / 4 / 7. mahAbhArata zAntiparva, 69 / 64-65 / 8. kauTilya arthazAstra, 6 / 1 / 1 / 9. mahAbhArata zAntiparva, 61 / 401

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pANDava purANa meM rAjanaitika sthiti 101 rAjya ke jina sAta aGgoM kI bAta manu', kAmandaka, aura kauTilya Adi ne kI hai ve sabhI pANDava purANa meM pAye jAte haiN| inameM svAmI athavA rAjA sarvapramukha haiN| amAtya bhAratIya manISiyoM ne mantriyoM ko bahuta mahattva diyA hai| mantriyoM ke satparAmarza para hI rAjya kA vikAsa, unnati evaM sthAyitva nirbhara hai| kauTilya ne amAtya kA mahattva batAte huye likhA hai ki jisa prakAra ratha eka pahiye se nahIM cala sakatA usI prakAra rAjya ko sucAru rUpa meM calAne ke liye rAjA ko bhI sacivarUpI dUsare cakra kI AvazyakatA hotI hai| zukranIti meM kahA gayA hai ki rAjA cAhe samasta vidyAoM meM kitanA hI dakSa kyoM na ho? phira bhI use mantriyoM ke salAha ke binA kisI bhI viSaya para vicAra nahIM karanA cAhiye / isI prakAra manusmRti, yAjJavalkyasmRti rAmAyaNa, mahAbhArata' Adi granthoM meM amAtya pada kA mahattva varNita hai| pANDava purANa meM amAtya ko mahattvapUrNa sthAna prApta hai| amAtya rAjA ko nItipUrNa salAha dete the isaliye inheM "yuktivizArada"1deg kahA gayA hai| mantrI prAyaH rAjA ko pratyeka kArya meM salAha dete the| rAjA akampana ne pUtrI sulocanA ke liye yogya vara kI khoja ke liye mantriyoM se salAha kI tathA siddhArtha mantriyoM kI salAha se svayaMvara-vidhi kA Ayojana kiyaa| isI prakAra rAjA drapada ne tathA rAjA jvalanavaTI ne '3 apanI-apanI putrI ke vivAha sambandha meM mantriyoM se salAha lii| mantrIgaNa aneka yuktiyoM se rAjA kI rakSA bhI karate the| kisI vidvAn kA amoghajihvA nAmaka Adeza dene para ki Aja se sAtaveM dina podanapurAdhIza ke mastaka para vrajapAta hogA, cintAtura rAjA ne sabhI mantriyoM se vicAra-vimarza kiyA tathA yukti-nipuNa saba mantriyoM ne salAha karake rAjA ke putale ko siMhAsana para sthApita karake rAjA kI rakSA kI thii|4 / yuddha-kSetra meM bhI mantrI rAjA ke sAtha hote the| jarAsandha ke senApati "hiraNyanAbha" ke 1. manusmRti, 9 / 294 / 2. nItisAra, 4.12 / 3. arthazAstra, 6.1.1 / 4. arthazAstra, 1715 / 5. zukranIti, 2.2 / 6. manusmRti, 7.54 / 7. yAjJavalkya smRti, 1.310 / 8. rAmAyaNa ayodhyAkANDa, 197.18 / 9. mahAbhArata sabhAparva, 5.28 / 10. pANDava purANa, 4 / 131 / 11. pANDava purANa, 3132-40 / 12. pANDava purANa, 15 / 50-51 / 13. pANDava purANa, 4 / 13 / 14. pANDava purANa, 41131-133 /

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ku0 rItA biznoI yuddha meM mAre jAne para mantriyoM kI salAha se jarAsandha rAjA, mecaka rAjA ko senApati niyukta karatA hai| purohita rASTra kI rakSA ke liye purohita ko niyukta karanA bhI Avazyaka mAnA gayA hai| kauTilya ke anusAra purohita ko zAstra-pratipAdita vidyAoM se yukta, unnatazIla SaDaGgavettA, jyotiSazAstra, zakunazAstra tathA daNDanItizAstra meM atyanta nipuNa aura daivI tathA mAnuSI ApattiyoM ke pratikAra meM samartha honA cAhiye / yAjJavalkyasmRti ke anusAra purohita ko jyotiSazAstra kA jJAtA, saba zAstroM meM samRddha, arthazAstra meM kuzala tathA zAnti karma meM nipuNa honA caahiye| manu ke anusAra bhI purohita ko gRhya karma tathA zAntyAdi meM nipuNa honA cAhiye / __ saMkSepa meM kahA jA sakatA hai ki rASTra meM dharma-pratinidhi purohita thaa| isa pada kA mahattva vaidika yuga se hI rahA hai / purohita kA artha hai- Age sthApita (pura evaM dadhati ) / pANDava purANa meM purohita ko 'purodhaH' kahA gayA hai| vaise to purohita dhArmika satkArya karane ke liye niyukta hote the lekina rAjA duryodhana ke yahA~ eka aise purohita kA ullekha bhI AyA hai jo dhana ke lAlaca meM Akara pANDavoM ke nivAsa lAkSAgRha ko jalAne ko taiyAra ho jAtA hai| rAjA yudhiSThira kA dharmopadeza karane vAle purohita ke rUpa meM rAjA virATa ke yahA~ eka varSa taka ( gupta rUpa se ) rahane kA varNana bhI AyA hai / senApati rAjya ke saptAGgoM meM senApati kA sthAna bhI kama mahattvapUrNa nahIM hai / senA kI saphalatA yogya senApati ke adhIna hotI hai| yuddha bhUmi meM vaha sampUrNa senA kA saJcAlana karatA hai| arthazAstra ke anusAra senApati ko senA ke cAroM aGgoM ke pratyeka kArya ko jAnanA cAhiye / pratyeka prakAra ke yuddha meM sabhI prakAra ke zastra-zAstra ke saJcAlana kA parijJAna bhI use honA cAhiye / hAthI-ghor3e para car3hane aura ratha saJcAlana karane meM atyanta pravINa honA caahiye| caturaGgI senA ke pratyeka kArya kA use parijJAna honA cAhiye / yuddha meM usakA kArya apanI senA para pUrNa niyantraNa rakhane ke sAtha hI sAtha zatru kI senA ko niyantrita karanA hai / mahAbhArata meM senApati meM aneka guNoM kA honA Avazyaka 1. pANDava purANa, 19 // 66 / 2. kauTilya arthazAstra, adhikAra, prakaraNa 4 adhyAya 4, pR0 24 / 3. yAjJavalkyasmRti, 1.3.13 / 4. manusmRti, 778 / 5. yAska nirukta 2.12 / 6. pANDava purANa, 12 / 132-138 / 7. pANDava purANa, 17244 / 8. arthazAstra adhikAra 2, prakaraNa 49-50 adhyAya 33, pR0 237 /

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pANDava purANa meM rAjanaitika sthiti 103 mAnA gayA hai' / zukranIti meM bhI senApati ke Avazyaka guNoM kA varNana kiyA gayA hai / pANDava purANa meM senApati ke mastaka para paTTa bAMdhane kA ullekha AyA hai / cakravartI jarAsandha ke dvArA maghurAjA ke mastaka para carmapaTTa bAMdhane, duryodhana dvArA azvatthAmA ke mastaka para senApatti paTTa bAMdhane tathA kisI samaya bharata cakravartI dvArA jayakumAra ke mastaka para vIrapaTTa bAMdhakara senApati pada diye jAne kA varNana milatA hai / isase spaSTa hai ki senApati ke pada para atyadhika vIra, sAhasI, guNI evaM yogya vyakti niyukta kiyA jAtA thA / dUta dUta rAjya kA abhinna aGga hai / prAcIna samaya se hI rAjanIti meM usane mahatvapUrNa bhUmikA nibhAI hai / mahAbhArata, manusmRti tathA hitopadeza' meM dUtoM ke guNoM kA vizada varNana hai / kauTilya dUta ko rAjA kA gupta salAhakAra mAnA hai / dUta prakAza meM kArya karatA hai jabaki guptacara chipa kara / dUta zabda kA artha hai - sandezavAhaka, jisase spaSTa hai ki kisI vizeSa kArya ke sampAdanArtha hI dUta bheje jAte the / pANDava purANa meM dUta vyavasthA kA ullekha adhika milatA hai / rAjA andhakavRSTi dvArA pANDu va kuntI ke vivAhArtha vyAsa rAjA ke pAsa dUta bhejane, drupada rAjA kA draupadI svayaMvara ke liye nimantraNa patrikAyeM dekara dUtoM ko bhejane cakravartI kA yAdavoM ke pAsa dUta bhejane " kezava kA karNa ke pAsa dUta bhejane Adi aneka udAharaNa pANDava purANa meM milate haiM / 2 guptacara 13 guptacara rAjA kI A~kheM haiM, inhIM ke dvArA vaha rAjya kI gatividhiyoM ko dekhatA rahatA hai / prAcIna samaya se hI guptacaroM kA mahattvapUrNa sthAna hai / kauTilya ne kAryabheda se guptacaroM ke nau vibhAga kiye haiM- kApATika, udAsthita, gRhapatika, vaidehaka, tApasa, strI, tIkSNa, rasada evaM bhikSu / manusmRti yAjJavalkyasmRti", evaM mahAbhArata' meM bhI inakA mahattva pratipAdita hai / pANDava 1. mahAbhArata udyoga parva 15 / 19-25 / 2. zukranIti, 2.422 / 3. pANDava purANa, 201304 / 4. pANDava purANa, 201306 / 5. pANDava purANa, 359 / 6. mahAbhArata, udyogaparva, 37 / 27 / 7. manusmRti, 7 / 63-64 / 8. hitopadeza vigraha, 19 / 9. pANDava purANa, 8117 / 10. pANDava purANa, 15 / 53 // 11. pANDava purANa, 1939 / 12. pANDava purANa, 1961 / 13. arthazAstra 1 / 10 / 14. manusmRti, 766 / 15. yAjJavalkyasmRti, 1327 / 16. mahAbhArata 6 / 36 / 7 / 13 /

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104 ku0 rItA biznoI purANa meM jarAsandha kA dvArikA meM raha rahe pANDavoM kA gupta puruSoM dvArA khoja karAne kA ullekha milatA hai| rASTra-rakSA durga, prAkAra evaM parikhA zatruoM ke AkramaNa se nagara evaM rAjA kI rakSA ke liye prAkAra evaM durga kA nirmANa kiyA jAtA thaa| nagara kI surakSA kI dRSTi se usake cAroM ora eka U~cI sudRr3ha dIvAra banAyI jAtI thI jise prAkAra kahA jAtA thaa| pANDava purANa meM atyadhika UMce prAkAra banAne kA ullekha AyA hai| hastinApura nagara ke prAkAra ke zikharoM para tArAoM kA samUha jar3e hue motiyoM ke samAna suzobhita ho rahA thA / isa varNana se hI isa prAkAra kI U~cAI kA anumAna lagAyA jA sakatA hai| nagara kI surakSA ke liye usake cAroM ora parikhA yA khAI khodI jAtI thii| hastinApura nagara kI khAI zeSanAga ke dvArA chor3I huI viSa pUrNa, maNiyukta aura bhaya dikhAne vAlI mAnoM kAJcala hI pratIta hotI thI / eka anya sthAna para campApurI nagara kI khAI kI tulanA pAtAla kI gaharAI se kI gayI hai | zatru ke AkramaNa ke samaya nagara-dvAra ko banda karane kA varNana bhI AyA hai / pANDava purANa meM durga kA ullekha kahIM nahIM AyA hai| pataJjali ke anusAra durga banAne ke liye aisI bhUmi jAtI thI, jisameM parikhA bana ske| kyoMki pANDava parANa meM parikhA kA varNana milatA hai isase spaSTa hai ki durga bhI avazya hote hoMge / unakA varNana nahIM kiyA gayA hai / senA kisI bhI rAjya kA AdhAra koSa evaM senA mAne gaye haiN| rAjA kI zakti sainya bala para hI prabhAvazAlI bana pAtI hai| prAcIna kAla se hI rAjazAstra-praNetAoM ne bala kA mahattva svIkAra kiyA hai| kauTilya ke anusAra rAjA ko do prakAra ke kopoM se bhaya rahatA hai pahalA-Antarika kopa. jo amAtyoM ke kopa se utpanna hotA hai, dUsarA bAhya kopa, jo rAjAoM ke AkramaNa kA hai| ina donoM kopoM se rakSA sainya bala se hI ho sakatI hai| pANDava purANa meM caturaGgiNI senA (bala) kA ullekha aneka sthAnoM para hai| caturaGgabala ke antargata hasti-senA, azva-senA, ratha-senA tathA pAdAti senA AtI hai| rAjA zreNika mahAvIra prabhu ke darzanArtha vaibhAra parvata para caturaGga senA ke sAtha pahuMcate haiN| isI prakAra rAjA pANDu vana krIDA ke liye caturaGga senA ke sAtha vana ke liye prasthAna karate haiM / yuddha kSetra meM to zatru rAjAoM se yuddha karate samaya caturaGgiNI senA kA DhaDhI 1. pANDava purANa, 19 / 26 / 2 pANDava purANa, 21185 / 3. pANDava purANa, 2 // 186 / 4. pANDava purANa, 7 / 270 / 5. pANDava purANa, 211130 / 6. pataJjali kAlIna bhArata, pu0 381 / 7. pANDava purANa, 1 / 105 / 8. pANDava purANa, 9 // 2-6 /

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pANDava purANa meM rAjanaitika sthiti 105 prayoga hotA thA lekina sulocanA ke svayaMvara meM jayakumAra ke varaNa karane para arkakIrti kumAra tathA jayakumAra ke bIca huye yuddha meM caturaGga senA kA ullekha AyA hai| isI prakAra draupadI svayaMvara ke samaya pANDava-kauravoM ke bIca huye yuddha meM caturaGga senA kA varNana AyA hai| isase spaSTa hai ki rAjA loga hara samaya yuddha ke liye taiyAra rahate the tathA senA hamezA susajjita evaM tatpara rahatI thii| ina caturaGga senA ke atirikta pANDava purANa meM vidyAdhara senA tathA akSauhiNI senA kA ullekha bhI AyA hai| yuddha-praNAlI pANDava purANa meM prApta yuddha sambandhI varNana prAcIna kAla se calI A rahI dharmayuddha kI paramparA kI hai| pANDava purANa ke yuddha varNana se spaSTa hai ki prAyaH rAtri meM yuddha roka diyA jAtA thaa| lekina bIsaveM parva meM eka sthAna para kahA gayA hai ki yoddhAgaNa rAtri meM aura dina meM hamezA lar3ate rahate the aura jaba unheM nidrA AtI thI taba ve raNabhUmi meM hI idhara-udhara lur3hakate the aura so jAte the phira uThakara lar3ate the aura marate the| yuddha ke samaya ucita-anucita, mAna-maryAdA kA pUrA dhyAna rakhA jAtA thaa| yuddha bhUmi meM droNAcArya ke upasthita hone para arjuna ziSya kA guru ke sAtha yuddha karanA anucita batalAte haiM tathA maryAdA kA pAlana karate huye, guru ke kahane para bhI ve guru se pahalA bANa chor3ane ko kahate haiM / pitAmaha bhISmAcArya ke yuddha bhUmi meM pRthvI para gira par3ane para donoM pakSoM ke sabhI rAjA raNa chor3akara AcArya ke pAsa A jAte haiN| isase spaSTa hai ki bar3oM kA mAna-sammAna yuddha bhUmi meM bhI kiyA jAtA thaa| pANDava purANa ke yuddha varNanoM meM prAyaH aneka prakAra ke divya astra-zastra prayoga karane kA ullekha AyA hai-udAharaNataH zAsana devatA se prApta nAgabANa', uttama daivI gadA, jalabANa, sthala bANa tathA nabha baann'| vidyA ke bala se bhI yuddha kiyA jAtA thaa| isa sandarbha meM mAhezvarI vidyA, bahurUpiNI, staMbhinI, cakriNI, zUlA, mohinI' 3, bhrAmarI Adi kA ullekha yuddha varNanoM meM pAyA jAtA hai| 1. pANDava purANa, 3381-84 / 2. pANDava purANa, 15 // 130-131 / 3. pANDava purANa, 33104 / 4. pANDava purANa, 18 / 170, 19445, 19396 / 5. pANDava purANa, 20 // 38, 196196 / 6. pANDava purANa, 201241 / / 7. pANDava purANa, 183131-134 / 8. pANDava purANa, 19 / 251 / 9. pANDava purANa, 20 / 176 / 10. pANDava purANa, 201133 / 11. pANDava purANa, 20 / 283 / 12 pANDava purANa, 20 / 307 / 13. pANDava purANa, 201330 /

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ku0 rItA biznoI pANDava purANa meM yuddha varNanoM kA bAhulya hai| kavi kA yuddha varNana kA kauzala advitIya hai| yuddha varNanoM ke paThana athavA zravaNa mAtra se hI yuddha kI bhISaNatA kA dRzya AkhoM ke sAmane upasthita ho jAtA hai| udAharaNArtha- arjuna ke dvArA girAye huye bhagna rathoM se mArga ruka gayA tathA jinako zuNDAyeM TUTa gayI hai aura jo duHkha se cigghAr3a rahe haiM aise hAthiyoM se mArga vyApta huaa| raNabhUmi meM mastaka rahita zarIra nRtya karane lage tathA unake mastakoM dvArA bhUmi lAla ho gayI / agAdha samudra meM tairane ke liye asamartha manuSya jaise usameM kahIM bhI sthira nahIM hote vaise hI yoddhAoM ke rakta ke pravAha meM tairane vAle mAnava kahIM bhI nahIM Thahara ske| yuddha ke prArambha meM raNa sUcaka vAdya bajAye jAte the inameM raNabherI2, pAJjajanya zaMkha', devadatta zaMkha , dundubhi', Adi kA ullekha AyA hai| sainya meM huye zakuna tathA apazakuna para bhI vicAra karane kA ullekha pANDava purANa meM AyA hai| magadhapati jarAsandha ke sainya meM anekoM dunimitta huye jo ki jaya ke abhAva ko sUcita karate the taba duryodhana ne apane kuzalamantrI ko bulAkara ina saba dunimittoM ke bAre vicAra kiyA thaa| nyAya tathA daNDa vyavasthA ___ nyAya tathA daNDa vyavasthA ke bAre meM pANDava purANa meM vizeSa ullekha nahIM AyA hai eka sthAna para kevala itanA kahA gayA hai ki zrIvarmA rAjA ne apane cAra brAhmaNa mantriyoM ko, jo ki akampanAcArya ke saMgha ko tathA zrutasAgara muni ko mArane ke liye udyata huye the, gadhe para baiThA kara tathA unake mastakoM ko maDa vAkara daNDa svarUpa unheM nagara se bAhara nikAla diyA thaa| isake atirikta kahIM para bhI nyAya va daNDa vidhAna kA koI bhI ullekha nahIM AyA hai| -dvArA balarAma siMha biznoI 21, paTelanagara, mujaphpharanagara 251001 ( u0 pra0) 1. pANDava purANa, 201111-113 / 2. pANDava purANa, 3381, 19 / 32 / 3. pANDava purANa, 1977, 201164 / 4. pANDava purANa, 211127 / 5. pANDava purANa, 15 / 129 / 6. pANDava purANa, 19382-85 / 7. pANDava purANa, 7449-50 /

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jaina nirvANa : paramparA aura parivata Izvara dayAla prAstAvika bhAratIya aura pAzcAtya darzana-paramparAoM meM vibheda kA eka mahattvapUrNa bindu hai-nirvANa / pAzcAtya dhArmika-dArzanika paramparA svarga para Akara ruka jAtI hai cAhe use yUnAniyoM kA elIjiyama kaheM, IsAiyoM kA pairADAija yA yahUdiyoM aura muslima paramparAoM kA madhu aura dugdha se bharA pradeza / bhAratIya darzana yaha mAnatA hai ki duHkha se ekAMtika mukti aura sukha kI ekAMtika upalabdhi mAtra kalpanA hai| sukha aura duHkha kA aparihArya sambandha hai| agara duHkhoM ke pAra jAnA hai to sukha ke pAra bhI jAnA hogaa| sukhoM ke pAra jAnA hai to kAmanAoM ke pAra bhI jAnA hogaa| niSkAmatA aura vItarAgatA hI mArga hai unakA jo mahAvIra ke zabdoM meM "pAraM gamA" hai-pAra cale gaye haiM, "toraM gamA" hai-kinAre pahu~ca cuke haiM, "oghaM tarA" hai-samudra ko pAra kara cuke haiN| vaha "pAra" kyA hai ? vaha lakSya kyA jise kendra banAkara bhAratIya darzana-paramparAoM kI sArI sAdhanAeM cala rahI haiM ? nirvANa jaina evaM bauddha paramparAoM meM nivvANa yA nibbANa zabda anekazaH AyA hai aura Atma-sAdhanA ke parama lakSya ke rUpa meM usa para gaharA vivecana bhI upalabdha hai| usI artha meM vaidika paramparA meM bhI "nirvANa' kA prayoga milatA hai| gItA meM "brahmanirvANa" zabda prayukta huA hai| upaniSadoM meM bhI bAra-bAra isa zabda kA prayoga AyA hai| isakA artha Atma-sAkSAtkAra tathA brahmalInatA hai| vyutpatti abhidhamma mahAvibhASA meM "nirvANa" zabda kI aneka vyutpattiyAM prajJapta haiM, yathA : * vANa kA artha hai "punarjanma kA raastaa"| "nira" arthAt "chor3anA" / ataH nirvANa kA artha huA "sthAyI rUpa se punarjanma ke rAste ko chor3anA" / * "vANa" kA artha hai durgandha' / 'nira' arthAt nahIM / isa sandarbha meM nirvANa kA artha hai "vaha sthiti jo duHkha dene vAle karmoM kI durgandha se sarvathA mukta hai"| ___* "vANa kA artha hai "ghanA jNgl'| nira arthAt isase chuTakArA paanaa| ataH "nirvANa" kA artha huA "eka aisI sthiti jisameM skandhoM, tIna prakAra kI agni ( utpatti, sthiti aura vinAza ) ke ghane jaMgala se chaTakArA pA liyA gayA ho"| 1 bhAratIya darzana meM mokSa cintana : DA0 azoka kumAra lADa, madhyapradeza hindI grantha akAdamI, pR064 /

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108 Izvara dayAla * "vANa" kA artha hai "bunanA' / nira arthAt nahIM / ataH nirvANa sabhI prakAra ke duHkha dene vAle karma rUpI dhAge se, jo janma maraNa kA tAnA-bAnA bunate haiM, pUrNataH mukti hai'|" kula milAkara bauddhoM kI nirvANa parikalpanA eka nakArAtmaka sthiti kI vyaMjaka hai, vinAza mUlaka hai yadyapi isakA artha lAkSaNika hI pratIta hotA hai, abhidhAtmaka nhiiN| rAisa DeviDsa ke zabdoM meM "nirvANa pApazUnya mana kI zAnta sthiti hai aura use hama zreSTha rUpa se divya jyoti, antadRSTi, satya aura muktidAtA, parAjJAna, sukha, zAnti, zItalatA, santoSa, zubha, surakSA, svAtantrya, svazAsana, sarvocca suavasara, pavitratA, pUrNa zAnti, zubhatva aura prajJA Adi zabdoM meM vyakta kara sakate haiM / sarvapallI DA0 rAdhAkRSNana ke anusAra buddha kA Azaya kevala mithyA icchA kA vinAza karanA thA, jIvana mAtra kA vinAza karanA nhiiN| kAma-vAsanA, ghRNA evaM ajJAna ke nAza kA nAma hI nirvANa hai| nirvANa : jaina vyAkhyA ___ jaina paramparA meM nirvANa kI vinAza mUlaka vyAkhyA bhI milatI hai| bhagavatIArAdhanA meM nirvANa kA artha hai vinAza-jaise dIpaka kA bujha jAnA / lekina lAkSaNika sandarbha meM hI yaha bAta lAgU hotI hai arthAt karmoM kA sampUrNa vinAza / "nirvANaM vinAzaH tathA prayogaH pradIpo naSTa iti yAvat vinAzasAmAnyamupAdAya vartamAno'pi nirvANazabdaH caraNazabdasya nirvaatkrmshaat"| abhidhAnacintAmaNikoza meM bhI nirvANa kA isI prakAra artha diyA gayA hai-"nirvAtastu gatevAte nirvANa: pAvakAdiSuH5" amarakoSa meM bhI isakI vyAkhyA bujha jAne ke artha meM hI milatI hai / bauddhoM ke hI samAnAntara jaina-paramparA ne isakA artha karma-vANoM se mukta hone ke rUpa meM bhI kI hai| jaina paramparA ke anusAra bho nirvANa karmoM kA, unase sambhUta duHkhoM kA, janma-janmAntara kI paramparA kA hI uccheda hai, jIva-sattA kA nhiiN| nirvANa ke "abhidhAnacintAmaNi" meM prastuta paryAyavAcI zabda iso satya ke saMsUcaka haiM : mahAnando'mRtaM siddhi kaivalyamapunarbhavaH / / zivaM niHzreyasaM zreyo nirvANaM brahma nirvRtiH / / mahodaya sarvaduHkhakSayo niryANamakSaram mukti mokSo'pavarga'tha 1. Systems of Buddhistic Thoughts : Sogeu-Page 34-42 / 2. A History of Indian Philosophy : J. N. Sinha Vol. II P. 330 / 3. bhAratIya darzana : DA0 rAdhAkRSNan, bhAga-2, pR0 411-12 / 4. bhagavatIArAdhanA 11153 / 20 / 5. a0 ci0 6 / 1484 / 6. bhAratIya darzanoM meM mokSa cintana-DA0 azoka kumAra lADa, pR0 64 / 7. tIrthaMkara varddhamAna mahAvIra : padmacandra zAstrI, pR0 104 / 8. abhidhAnacintAmaNi, kANDa-1, zloka-74-75 /

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jaina nirvANa : paramparA aura parivRta 109 mokSa aura nirvANa : jaina paramparA ke sandarbha meM jaina darzana ke nava tattvoM meM mokSa zabda kA hI prayoga milatA hai| samayasAra ke anusAra inakA krama isa prakAra hai : jIvAjIvA ya puNNapAvaM ya Asava saMvara Nijjara bandho mokkho' AcArya zubhacandra ne pApa-puNya ko chor3akara sAta tattvoM kI gaNanA isa prakAra kI hai : jIvAjIvAsravAbandhaH saMvaro nirjarA tthaa| mokSazcaitAni saptaiva tattvAnyUcurmanISiNaH / / 3 / / tattvArthasUtra meM mokSa kA artha hai, "bandha ke hetubhUta karmoM kI nirjarA hone para unakA hetu rUpa meM abhAva" arthAt unase mukti-'bandhahetvabhAvanirjarAbhyAM kRtsna karmadhipramokSo mokSaH / AcArya pUjyapAda ne sarvArthasiddhi meM karmoM ke nirAkRta hone para unake kaluSa se nirmala AtmA kI jJAnAdi guNa tathA avyApAdya kI avasthA ko mokSa kahA hai-niravizeSanirAkRtakarmamalakalaMkasyAzarIrasthAtmano'cintya svAbhAvikajJAnAdiguNamavyAvAdyasukhamAtyaMtikamavasthAntaraM / nyAyavArtika meM bhI mokSa ko Atyantika duHkha bhAva kahA hai arthAt, duHkhoM se mulataH mukti / tarkadIpikA meM bhI ise duHkhadhvaMsaH" arthAt duHkha kA antima rUpa se miTAnA kahA gayA hai| nyAyasUtra meM "Atyantika duHkhanivRti" arthAt mula duHkha se nivRtti batAyA gayA hai| nirvANa aura mokSa zabda paraspara paryAyavAcI sandarbho meM prayukta kiye gaye haiN| nirvANavAdI jaina paramparA ke sAta yA nau tattvoM meM nirvANa kA na honA tathA usake sthAna para mokSa kA honA yahI sUcita karatA hai| nava tattva aura AtmA uttarAdhyayanasUtra meM nau tattvoM kI vivecanA milatI hai : jIvAjIvA ya bandho ya puNNaM pAvAsavo thaa| saMvaro nijarA mokkho saMte e tahiyA nava // Asrava kI hI do pariNatiyA~ pApa aura puNya haiM, ataH kula milAkara sAta hI tattva bacate haiN| isI kAraNa AcArya zubhacandra ne sAta hI tattva pratipAdita kiye haiN| inameM bhI bandha, mokSa, saMvara, nirjarA, Asrava Adi jIva aura ajIva kI hI sthitiyA~ mAtra haiN| ataH kula milAkara tattva do hI Thaharate haiM-dharmI va dharma arthAt jIva aura ajIva / zlokavArtika ke anusAra : 1. samayasAra, pR0 14-15 gA0 15 / 2. tattvArthasUtra, 10 / 2 / 3. tIrthakara varddhamAna mahAvIra : padmacandra zAstrI, 1080 / 4. bhAratIya darzanoM meM mokSa cintana : DA. azoka kumAra lADa, pR0 117 / 5. vahI pR0 117 / 6. nyAyasutra 1 / 1 / 2 ( vAtsyAyana bhaassy)| 7. uttarAdhyayanasUtra 28 / 14 /

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110 Izvara dayAla jIvajIvI hi dharmiNau taddharmAstvA zubhAdaya iti / dharmidharmAtmakaM tattvaM saptavidhamuktam // AcArya siddhasena divAkara ne sanmatitarka meM yahI prarUpaNA kI hai / AcArya amRtacandra isase bhI Age jAkara kahate haiM : ataH zuddhanayApattaM pratyagjyotizca kArita tat / nava tatvagatatve'pi yadekatvaM na muJcati / / nizcaya dRSTi se dekhane para to ekamAtra Atma jyoti hI jagamagAtI hai, jo ina nava tattvoM meM dharmIrUpeNa anugata hote hue bhI apane ekatva ko nahIM chodd'tii| jIva dravya : mUla sthiti jaina darzana chaH dravyoM kI sattA prarUpita karatA hai-jIva, ajIva, dharma, adharma, AkAza aura kAla' / jIva dravya-dRSTi se eka hai, paryAyoM kI dRSTi se aneka hai| yaha upayoga lakSaNAtmaka hai arthAt jnyaan-drshnmy| tInoM kAloM meM jJAna-darzana ke satata parivartana hone kI daSTi se yaha aneka ka hai| kabhI nyUnAdhika nahIM hone vAle pradezoM kI dRSTi se yaha akSaya hai, avyaya evaM avasthita hai| bhagavatIsUtra meM bhagavAn ne inhIM saba apekSAoM se apane ko eka, do, aneka, akSaya aura avyaya batAyA hai| ___ "somilA davaTTayAe ege ahaM nANa daMsaNaTTayAe duvihe ahaM paesaTTayAe akkhae vi ahaM avvae vi ahaM avaTrie vi ahaM uvayogadAe aNega bhayabhAva bhavie vi ahN"| jIva ananta hai| guNAtmaka dRSTi se saba samAna haiN| anubhava, icchA-zakti aura bhAva usake guNa haiM / vaha jJAtA, kartA aura bhoktA hai| mUlataH jIva azarIrI hai| arUpa, aveda, alezya evaM akarma hai| bhagavatIsUtra meM bhagavAna ne kahA hai-"goyamA ahaM eyaM jANAti jAva jaM NaM tahAgayassa jIvassa arUvissa akammassa avedassa alesassa asarIrassa tAo sarIrAo vippamukkassa no eyaM pannAyati taM jahA kAlatte vA jAva lukkhatte vA" / bandha mokSa kI prakriyA bandha anAdi kAla se hai| jIva zAzvata rUpa se baddha aura mukta donoM sthitiyoM meM ananta saMkhyAtmaka hai| bandha karmoM kA hotA hai| karma pApa aura pUNya do prakAra ke hote haiN| bandha kA kAraNa Asrava hai jo mana-vacana-kAya kI kriyA hai, jo bhAvAtmaka aura dravyAtmaka donoM prakAra kI hotI hai / saMvara hai Asrava kA ruka jAnA, nirjarA hai tapa dvArA kRta karmoM kA kSaya tathA mokSa hai isakI niSpatti / bandha se mokSa taka AtmA kI eka nirantara gati hai, jisakA paryavasAna mokSa meM hotA hai-mokSa pariNati hai aura nirvANa hai sthiti / eka patalI sI yahI bheda rekhA yahAM dRSTigocara hotI hai-mokSa aura nirvANa meN| 1. zlokavArtika 2 / 1 / 4 / 2. sanmatitarka, 1146 / 3. samayasAra kalaza07 / 4. AcArya zubhacandra, draSTavya tIrthakara varddhamAna mahAvIra : padmacandra zAstrI pR0 82 / 5. bhagavatIsUtra 18 / 10 / 6. uparivat 1712 /

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jaina nirvANa : paramparA aura parivRta nirvANastha AtmA ko sthiti kaivalya bhAva mokSa hai / cAra ghAtIya karmoM kA yahA~ vinAza ho jAtA hai| zeSa cAra karmoM kI nirjarA hone para dravya-mokSa hotA hai| dravya-mokSa kI sthiti ke bAre meM jaina dharma kI vibhinna paramparAoM meM pramukhatayA nimnalikhita bAteM milatI haiM : - pudgala dravya ke nikala jAne se AtmA apane zuddha svarUpa meM raha jAtI hai / * isase khAlI pradezoM ko Atma dravya se bharane ke bAda usakA AkAra zarIra kA do tihAI raha jAtA hai| * vaha Upara uThatI hai aura lokAgra para jAkara siddhazilA para Tika jAtI hai / * usakI alokAkAza meM gati nahIM hotI kyoMki vahA~ dharma-dravya kI sattA nahIM hotii| * siddhoM meM paraspara avagAhanA hotI hai-eka siddha hotA hai vahA~ eka-dUsare meM praveza pAkara ananta siddhAtmAeM sthita ho jAtI haiN| jattha ya ego siddho tattha aNaMtA bhavakkhaya vimukkA / annonna samogADhA puTTA sabbe vi logate' / / * jaise dagdha bIjoM se phira aMkura paidA nahIM hote vaise hI mukta jIva phira janma-dhAraNa nahIM krte| jahA daDDhANaM bIyANaM na jAyaMti puNa aMkurA / kamma bIyesu daDDhesu na jAyaMti bhavAMkurA' / / ___* siddhAtmAe~ advitIya sukhamaya hotI haiM / cakravartI, bhogabhUmi yA manuSya dharaNendra, devendra va ahamindra-ina saba kA sukha pUrva-pUrva kI apekSA ananta-ananta guNA mAnA gayA hai| ina saba ke trikAlavartI sukha ko bhI yadi ekatrita kara liyA jAye, to bhI siddhoM kA eka kSaNa kA sukha una sabase ananta guNA hai| cakki kuru phaNi suriMda devahamide jaM suhaM tikAlabhavaM / tato aNaMta guNidaM siddhANaM khaNasuhaM hodi / / karma : bhAva hI nahIM, dravya bhii| jaina paramparA ke anusAra karma mAtra manogata bhAva nahIM hote, dravya hote haiM aura Asrava dvArA jIva ke pradezoM meM vyApta hokara use vastutaH lipta karate haiN| DA0 nathamala TATiyA ke anusAra : "karma kevala AtmaniSTha hI nahIM haiM, jaisA ki bauddha dArzanika socate haiM, ve vastuniSTha bhI haiN| karma kA yaha sampratyayana ki vaha kevala bhAva hI nahIM balki dravya bhI hai, jaina dArzanikoM ko apanI vizeSatA hai"| 1. vizeSAvazyakabhASya, 3176 / 2. dazAzrutaskandha ( bhadrabAhu prathama ), 5 / 15 / 3. trilokasAra ( AcArya nemIcandra ),560 / 4. Studies in Jain Philosophy-Page xix.

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112 digambara paramparA digambara paramparA ke anusAra strI ko mokSa nahIM milatI kyoMki sAvaraNa hone ke kAraNa vaha acela nahIM ho sakatI' tathA sacela cAhe tIrthaMkara bhI kyoM na ho use mokSa nahIM mila sakatA" / ye donoM hI bAteM AcArya kundakunda ne kahI hai lekina jahA~ prathama prakSepaka hone ke kAraNa utanI gaMbhIratA se nahIM liyA jA sakatA vahIM dUsarI itanI nirNayAtmaka hai ki usakI upekSA bhI nahIM kI jA sakatI / svayaM AcArya kundakunda ne hI samayasAra meM nizcaya naya se jahA~ apane vicAra rakhe haiM, vahA~ vastra hI nahIM, sampUrNa upakaraNoM aura bhogoM ke sevana taka ko dravya ke stara para nirNAyaka mAnyatA nahIM dI hai| unhoMne kahA hai jaise aratibhAva madyapAna karatA huA bhI koI naze meM nahIM hotA vaise arati bhAva se dravyoM ke bhoga se bhI jJAnI baddha nahIM hotA / jaise gArur3I vidyA ke jJAtA puruSa viSa ko khAte hue bhI maraNa ko prApta nahIM hote vaise hI jJAnI dravya karmoM ko bhogate hue bhI unase baddha nahIM hote / koI sevana karate hue bhI nahIM karatA hai aura koI sevana nahIM karate hue bhI karatA hai / Izvara dayAla yahI bhUmikA isa saMdarbha meM zvetAmbara AgamoM kI hai ki bhAva se vastrAdi upakaraNoM dvArA lipta nahIM hone ke kAraNa dravya ke stara para inakA sevana bandha kA hetu nahIM raha sakatA - saMyama sAdhanA va lajjA kI rakSA ke lie hI inakA upayoga hotA hai / jaM pi vatthaM va pAyaM vA kaMbalaM pAyapucchaNaM / taM pi saMjamalajjaTThA dhAraMti pariharati yA || dazavaikAlika 6 |20 uttarAdhyayana sUtra ke anusAra, jo bhagavAn ne nirvANa ke pUrva prajJapta kiyA, siddha strI bhI ho sakatI hai, puruSa bhI, napuMsaka bhI, jina mArgAnuyAyI bhI, AjIvaka Adi anya mArgAnuyAyI bhI, gRhastha bhI / itthI purisa siddhA ya tahava ya NavuMsagA | saliMge annaliMge ya gihilige taheva ya // uttarAdhyayana 36 248 AtmA kA apanI mUla sthiti ko prApta honA nirvANa hai aura usameM vaha na strI hai, na puruSa, na anya kucha - Na itthI, Na purise, Na annahA / yahI avadhAraNA bhagavAn mahAvIra kI bhAvanA tathA vyApaka dRSTi ke anurUpa bhI hai / 1. pravacanasAra 225 kI prakSepaka gAthA 7 / 2. sUtrapAhuDa - 32 / 3. jaha majjaM pivamANo aradibhAve Na majjade puriso / da va bhoge arado NANa vi Na vajjhadi taheva / / samayasAra - 205 / 4. jaha visamuMvabhujjaMtA vijjA purisA Na maraNamuvayaMti / poggala kamma sudayaM taha bhuMjadi Neva vajjhade NANI / / samayasAra - 204 / 5. sevato vi Na sevaMti asevamANo vi sevato kovi / pagaraNa ceTThA kassavi Naya pAyara Notti so hodi / samayasAra - 206 / 6. AcArAMga - 5 / 5 / 134 ( AcAryaM tulasI kI vAcanA ) |

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jaina nirvANa : paramparA aura parivata 113 AtmA ko mApa-jokha pAramparika jaina mAnyatA yaha hai ki nirvANa ke samaya AtmA pUrva zarIra ke hI do tihAI AkAra meM hotI hai| kyoMki karma-paramANuoM ke nikala jAne para khAlI hue pradezoM ko bhara kara Atma-paramANu ghanIbhUta ho jAte haiN| isakA kAraNa paramparA yaha mAnatI hai ki zaileSI avasthA ke sAtha hI sAre karma samApta ho jAte haiM aura karma ke abhAva meM AtmA kI koI gati saMbhava nhiiN| lekina yaha mAnyatA nimna dRSTiyoM se dekhane para kucha praznoM ko janma detI hai| * jaina paramparA mAnatI hai ki AtmA ke pradeza kA vistAra sAre loka taka ho sakatA hai| kevali samudghAta ke samaya sAre loka meM Atma-pradeza phaila kara vyApta ho jAte haiM / digambara paramparA kI mAnyatA hai ki nirvANa ke pUrva kevali samudghAta hotA hai| phira AtmA ke sAre pradeza punaH saMkucita hokara zarIra kA do tihAI vistAra grahaNa kara lete haiN| isase yaha dhvanita hotA hai ki AtmA svabhAva se lokavyApI hai| * agara karma zeSa hone ke kAraNa AtmA apanA mUla lokavyApI vistAra nahIM pA sakatI to karma ke abhAva meM vaha saMkoca kI prakriyA bhI kaise sampanna kara sakatI hai ? * agara karma-dravya ke abhAva se zUnya pradezoM ko bharane ke lie usakA saMkucita honA Avazyaka hai to karmAvaraNoM ke kSINa hokara samApta ho jAne para usakA phaila kara apanA asIma AyAma grahaNa kara lenA bhI Avazyaka honA caahie| * kyA AtmA kA saghanatama AyAma mAnava-zarIra kA do tihAI hI hai apanI mUla sthiti meM saMkucita aura ghanIbhUta hote samaya agara mAnava-zarIra kA do tihAI hI usakI saMkoca sImA hai aura usase adhika usakA saMkoca saMbhava hI nahIM to nigodiyA jIva, jisakI avagAhanA sabase kama hotI hai, meM vaha kaise raha pAtI hai ? agara saMkucita hokara AtmA apanI mUla dravyAtmaka sattA hI pAnA cAhe to vaha nigodiyA jIva se bhI choTI honI cAhie kyoMki usameM AtmA tathA dravyapudgala donoM hote haiM aura vaha mAnavIya AtmA ke samAna hI apanI mUla sattA meM hotI hai / * agara karma se hI sArI gati hotI hai, to karma-mukti kI gati-zUnya avasthA eka bhayaMkara bandhana ho gaI kyoMki maraNa-kAla kI sthiti meM hI use ananta kAla taka siddhazilA para rahanA hogaa| * agara AtmA meM khAlI pradeza ho hI nahIM sakate aura ajIva-dravya ke nikalate hI use unheM bhara kara ghanIbhUta honA hI par3atA hai to siddhoM kI AtmAoM kI paraspara avagAhanA kaise saMbhava hotI hai ? * zarIra se mukta hone kA artha hai rUpa se mukta honA-AkAra se mukta honA kyoMki rUpa kI paridhi mAtra hI AkAra hai| arUpa nirAkAra hogA, nirAkAra niHsIma hogA kyoMki AkAra sImA hI hai| aura niHsIma do nahIM ho sakate kyoMki aisI sthiti meM ve donoM eka dUsare kI sImA ko sasIma kara apanI niHsIma sattA hI samApta kara DAleMge / ataH AtmA kI sattA para anekAtmakatA Thahara nahIM paatii|

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Izvara dayAla * guNa zarIra ke sAtha jur3e haiN| zarIra mukta guNAtIta hogA aura saMkhyA svayaM eka guNa hai ataH usake bhI pAra hI hogaa| use ananta kaheM yA eka-saMkhyA kI dRSTi se ina saba abhidhAoM kA koI artha nahIM raha jaataa| * pArthakya kA AdhAra hai vyaktigata bhinnatAe~, jo zarIra aura mana ke pAra apanI koI sattA nahIM rakhatI-zeSa rahatI hai nirguNAtmaka sattA jo abheda hai, ataH abhinna bhI hai aura abhinna hai ataH eka bhI hai| yahI hai nirvANa kI parama advaita sthiti jo vedAnta paramparA kA brahma hai, sUphiyoM kA zUnya, buddha kA lokavyApI dharma dhAtukAya, lAo-tje kA tAo, kanaphyUziyasa kI haarmnii| AcArAMgasUtra jise hamana jaikobI ne mahAvIra kI prAmANika vANI kA srota mAnA hai, meM bhagavAn ne nirvANastha AtmA kA jo citra prastuta kiyA hai usameM siddhazilA, avagAhanA evaM AkAramaya asaMkhya jIvoM, Urdhvagamana Adi bAtoM kA koI sandarbha nahIM hai / vastutaH siddhazilA AtmA kI parama zuddha evaM sarvocca pavitratA kI sthiti tathA loka kI agrasattA ke rUpa meM usakI garimA kI pratIka hai| Urdhvagamana bhAvanA ke stara para AtmA ke vikAsa, AtmA-sAdhanA kI ArohaNamayI sthiti kI pratIka hai| inheM paravartI paramparA ne abhidhAtmaka artha meM lekara ekadama anartha kI sRSTi kara DAlI hai| bhagavAn ne nirvANa kI sthiti kA jo citra prastuta kiyA hai vaha parama preraNAdAyI hai: savve sarA NiyaTTanti takkA jattha Na vijaya mai tattha Na gahiyA oe appatiTThANassa kheyanne "sAre svara lauTa Ate haiM vahA~ se tarka kI sattA nahIM rahatI jahA~ grahaNa hI nahIM kara pAtI jise buddhi vaha nirAdhAra niHsIma jJAtA tattva / ' se Na dIhe, Na hasse Na vaTTe Na taMse Na caurase Na parimaMDale "vaha na bar3A hai na choTA AkAra meM na gola, na trikoNa, na catuSkoNa; na parimaMDala ( koI mApa nahIM jisakA, na koI AkAra ) Na kiNhe Na NIle lohie Na hAlidde Na sukkille Na subbhigaMdhe, Na dubbhigaMdhe / "vaha na kAlA hai na nIlA, na lAla, na nAraMgI, na sapheda na sugandhita hai, na durgandhita / " Na titte Na kaDue Na kasAe NaaMbile Na mahure Na kavakhaDe Na maue Na garUe Na lahue Na sIe Na uNhe Na Niddhe Na lukkhe /

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jaina nirvANa : paramparA aura parivRta 115 "vaha na tikta hai na kaTuka na kasailA, na khaTTA, na mIThA na kaThora, na komala, na bhArI, na halkA na snigdha na ruukhaa"| Na kAU "koI zarIra nahIM hai jisakA" Na ruhe "kabhI janma nahIM hogA jisakA" Na saMge "sparza nahIM kara sakatA jisako koI" Na itthI Na purise, Na annahA "vaha na strI hai, na puruSa, anya kucha bhI nahIM" pariNe saNNe "vaha jJAtA hai, cetana hai" uvamA Na vijae "koI upamA nahIM hai usakI" arUvI sattA "arUpI sattA hai" apayassa payaM Natthi "usa nivizeSa kI koI vizeSatA nahIM kahI jA sakatI" __ yaha hai nirvANa kI parama sthiti jo guNAtIta hai, zabdAtIta hai, advaita hai| dvaita rUpa guNAtmaka hote haiN| zarIra ke pAra, mana ke pAra rUpa-guNoM kI sattA nahIM rhtii| ataH dvaita kI sattA bhI nahIM rhtii| use zUnya kaheM yA sarva, donoM mAtra do zabda haiN| mahAprANa nirAlA ne likhA hai-"zUnya ko hI saba kucha kaheM yA kucha bhI nahIM, donoM eka hI cIja hai" ( zUnya aura zakti ) loka-aloka kI sArI sImAe~ usa jJAtA kI parama sattA ke samakSa adRzya ho jAtI haiN| AcArya kundakunda ne samayasAra meM kahA hai : AdA NANa pamANaM NANaM Neya NeyaM loyAloyaM tamhA NANaM tu savvagayaM / / jJAtA jJAna pramANa hai, jJAna jJeya pramANa hai, tathA jJeya hai lokAloka pramANa / ataH sarvagata hai jJAna, sarvagata hai jJAtA-AtmA apanI zuddha-buddha sattA meN| mahAvIra ke zabdoM meM AtmA eka hai-ege aayaa| isa eka ko jo jAnatA hai vaha saba ko jAnatA hai-je ega jANai se savvaM jANai / yahI vedAnta, bauddha, tAo, kanaphyUsiyasa, IsAI, jarathustra-darzana kA mantavya hai| bheda haiM to zabdoM ke, jo dezakAla va paramparA-sApekSa hote haiN| lekina abheda hai satya, eka hai satya, bhagavAn hai satya-saccaM bhagavaM / sarvodaya mahAvidyAlaya patrA0-gaMdha bhar3asarA rohatAsa, vihAra-80221

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vyAvahArika jIvana meM nAma, rUpa, sthApanA aura pratIka - vizvanAtha pAThaka prAyaH jIvana meM prayojana-siddhi ke liye bahuta sI kAlpanika mAnyatAyeM bhI aparihArya bana jAtI haiM / nAma, rUpa, sthApanA aura pratIka aisI hI vibhUtiyA~ haiM / yathArtha na hone para bhI ina asat mAnyatAoM aura mUlyoM ko asvIkAra karanA kaThina hI nahIM, asaMbhava bhI hai| jJAnI, mUDha, asAdhu, sAdhu, zikSita aura azikSita - koI bhI ho, yadi vaha samAja meM raha kara sA~seM letA to ina vibhUtiyoM kI anullaMghanIya lakSmaNa rekhA ke usa pAra nahIM jA sakatA / pratyeka dravya kA eka nAma avazya hotA hai / yaha nAma na to vastuniSTha hai aura na vaktuniSTha / yadi vaha dravya ( nAmI ) meM rahatA to vahA~ usakI upalabdhi avazya hotI / uccAraNa ke pUrva aura pazcAt avidyamAna rahane ke kAraNa use vastuniSTha bhI nahIM kaha sakate haiM / dhvanibhinna dravya kA dhvani se tAdAtmya sthApana hI nAmakaraNa hai / yaha tAdAtmya nitAnta kalpita hai, kyoMki nAma eka varNAtmaka soft hone ke kAraNa sthUla dravya se svarUpataH bhinna hotA hai / nAmI ( dravya ) kA darzana hotA hai aura nAma kA zravaNa / A~kha mU~da lene para nAmI adRzya ho jAtA hai, kintu nAma taba bhI sunAI detA hai / Izvara, jIva Adi sUkSma dravya indriyAtIta, nitya aura anutpAdya haiM, parantu unake nAma indriyagrAhya, anitya aura prayatnotpAdya haiN| nAma na to nAmI meM saMyukta hai aura na samaveta / ataH kamala nAma meM jina kama aura la dhvaniyoM kA sannipAta sunAI detA hai, unakI upalabdhi kamala dravya ke kisI bhI bhAga meM nahIM hotI hai / nAma aura nAmI meM Arthika anviti dhruva nahIM hai, ataH adhikAMza nAma jhUThe hote haiM / AzA devI kA jIvana nirAzA meM ho bItatA hai, girijApati avivAhita hI maratA hai, Aloka ke ghara meM a~dherA dikhAI detA hai. vidyAsAgara ke mUrkhatA kI carcA ghara-ghara hotI hai aura kubera sar3akoM para bhIkha mA~gatA phiratA hai / nAmI ke rahane para nAma kA bhI rahanA anivArya nahIM hai / vanoM aura gA~voM meM asaMkhya kITa, pataMga, sarIsRpa, tRNa, gulma, vihaMga, vIrudhU aura vanaspatiyA~ par3I haiM, jinakA abhI taka nAmakaraNa hI nahIM huA hai / nAmI ( dravya ) ke abhAva meM nAma kA bhI abhAva ho jAnA Avazyaka nahIM hai / mahAtmA gA~dhI aba nahIM haiM kintu unakA nAma koI kabhI bhI le sakatA hai / isa prakAra nAma aura nAmI meM na to anvaya hai aura na vyatireka hI / bAlaka anAma hI utpanna hotA hai| eka bAra nAma rakha kara use purAne vastra ke samAna badalA bhI jA sakatA hai| zabda zAsana meM pratipAdita nAma aura nAmI ( artha yA dravya ) kA jJApya jJApaka rUpa sambandha bhI vyabhicAra doSa se mukta nahIM hai / kAmbu zabda saMskRta meM zaMkha aura tamila meM char3I kA jJApaka hai aura vahI eka azikSita mUrkha kI dRSTi meM bilkula nirarthaka hai hindI meM phulakI kA artha roTI hai aura ba~galA meM cinagArI / kisI anya pradeza meM cale jAiye to usakA kucha bhI artha nahIM samajhA jAyegA / hindI aura saMskRta meM jo zarIra zabda deha kA vAcaka hai, vahI arabI meM duSTa kA artha detA hai / anya sthAnoM para vahI nirarthaka bhI ho sakatA hai / aMgrejI ke bahuta se zabda hindI meM dUsarA artha dete haiN| isa prakAra eka hI AkRti vAle zabdoM kI jJApakatA meM AkAza aura pAtAla kA antara hai / itanA hI nahIM, kabhI-kabhI /

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vyAvahArika jIvana meM nAma rUpa, sthApanA aura pratIka 117 jJApaka ke rahane para bhI jJApya kA jJAna nahIM hotA hai / bhAratIya zabda IrAna aura cIna meM taba taka koI artha nahIM prakAzita kara sakate, jaba taka unakA arthoM se Aropita aura sAMketika sambandha na batAyA jAye / eka hI bhASA kSetra meM dasa-paMdraha kosa kI dUrI para bahuta se zabdoM ke artha nahIM samajhe jAte haiM / nAma aura nAmI ke sambandha kI avyApti usa samaya aura spaSTa ho jAtI hai, jaba hama kisI zabda ( nAma ) kA prayoga aise dravya ( nAma ) ke liye karate haiM, jisake lie use mAnyatA nahIM milI hai / ghara meM jaba kisI naukara se koI bar3I bhUla ho jAtI hai taba na to usake cAra paira nikala Ate haiM aura na pIche puMcha hI uga jAtI hai, phira bhI bAhara 'satyaM vada dharmaM cara' kA Dhola pITane vAlA maho padezaka bhI use gadahA kahane meM nahIM cUkatA hai / gA~va kA adhyApaka choTe baccoM ko 'ka mAne kauA aura amAne Ama' par3hAtA hai / jarA usase pUchiye ki ye artha usane kisa zabdakoza meM dekheM haiM / rekhAgaNita meM rekhAoM, koNoM aura tribhujoM ke nAmoM meM kitanI satyatA hai, ise yadi jAnanA cAheM to ghara kI dIvAroM ke konoM aura kisI bhI tribhujAkAra vastu ko dekha leM / abodha bAlaka pUrvasiddha dravyoM ko pratyakSa dekhatA hai / usa samaya use zabdoM aura dravyoM ke sAMketika sambandha ajJAta rahate haiM / dhIre-dhIre vaha parivAra aura samAja ke sAhacarya meM raha kara tat tat dravyoM kA tat tat zabdoM ( dhvaniyoM) se kRtrima sambandha samajhatA hai aura vaise hI zabdoM kA uccAraNa karanA sIkhatA hai, taba kahIM jAkara vAkzakti sphurita hotI hai / yadi vahI bAlaka samAja se pRthak kara diyA jAye to gUMgA ho jAyegA / yadi zabda aura artha meM yathArtha sambandha hotA to jaise anupahatendriya manuSya ke lie darzana kI kriyA svAbhAvika hotI hai, vaise hI bhASaNa bhI svAbhAvika hotA hai / bAlyakAla ke prayatnoM kI smRtiyA~ sthira nahIM raha pAtI haiM, ataH mAtRbhASA svAbhAvika sI lagatI hai, parantu jaba koI videzI bhASA sokhanI par3atI hai taba patA calatA hai ki yaha kArya kitanA AyAsa- sAdhya hai / vibhinna bhASAoM meM eka hI nAmI ke bhinna-bhinna nAma haiM / yadi nAma ko AkRti nizcita hotI aura usakA nAmI se dhruva sambandha hotA to sabhI dezoM aura kAloM meM pratyeka dravya kA eka hI nAma rahatA / parantu eka hI dravya ke aneka dezoM aura kAloM meM aneka nAma pAye jAte haiM ataH sabhI kalpita haiM aura sabhI mithyA haiM / upaniSadoM ne Izvara ko azabda kahA thA, parantu usa avyapadezya evaM parAtpara zakti ke bhI asaMkhya nAma gar3ha liye gaye haiM / koI allAha kahatA hai, koI gaoNDa aura koI Izvara / ye jhUThe nAma hI saMsAra ke nAnA dhArmika sampradAyoM meM pracalita upAsanA ke mUlAdhAra haiN| yadi hama yathArtha ke naze meM Akara sabhI ayathArtha mAnyatAoM ko bilakula ThukarA deM to bhajana, kIrtana, japa, stutiyA~ aura ArAdhanAyeM sabhI banda ho jAyeMgI / paramArthaM nirvikalpaka bhI ho sakatA hai, parantu vyavahAra sarvathA savikalpaka hai / hama usake liye kalpita nAma hI nahIM gar3hate haiM, kalpita rUpa bhI racate rahate haiM / yathArtha dRSTi se dravya sat hai / sattA hI usakA lakSaNa hai, parantu vyavahAra meM eka hI dravya meM aneka kalpita nAma aura rUpa prakaTa ho jAte haiM / mRttikA se ghaTa, zarAva ( sakorA ), kuNDa, caSaka, hAthI, ghor3e tathA anya khilaunoM kI AkRtiyA~ utpanna hotI haiN| suvarNa kuNDala, kaTaka, keyUra, kiMkiNI, kirITa, dInAra aura niSka ke rUpoM meM pariNati prApta karatA hai / tantuoM ke saMyoga se paTa kI AkRti kA prAdurbhAva hotA hai / ye sabhI AkRtiyA~ aura nAma mAnava-nirmita haiM, dravya meM prArambha se nahIM rahate haiN| isa prakAra manuSya prakRti se upAdAna ke rUpa meM prApta dravyoM ko AvazyakatAnusAra vividha rUpoM meM pariSkRta aura parita karatA rahatA hai, kintu una rUpoM kI svatantra sattA nahIM hai, kyoMki dhvaMsa ke pazcAt sabhI

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118 vizvanAtha pAThaka AkRtiyA~ vilIna ho jAtI haiM, dravya hI zeSa rahatA hai / yadyapi mAnavakRta nAmoM aura rUpoM kI pAramArthika sattA nahIM hai, tathApi unake binA kAma nahIM cala sakatA hai| tantu mAMgane para paTa nahIM mila sakatA, yadyapi tantu hI paTa hai, mRttikA mA~gane para ghaTa nahIM mila sakatA, yadyapi mRttikA hI ghaTa hai aura suvarNa mAMgane para Apa kuNDala nahIM pA sakate, yadyapi suvarNa hI kuNDala hai| parantu sattA dravya kI hI hotI hai mithyA AkRtiyoM aura nAmoM kI nahIM, ise mUrkha bhI jAnatA hai| dIvAlI meM cInI ke hAthI, ghor3e aura U~Ta bikate haiM, parantu bacce bhI unheM hAthI, ghor3e aura U~Ta samajha kara nahIM khAte haiM, cInI samajhakara khAte haiN| __dravya kI sattA pAramArthika hone para bhI hamArA prApya dravya hI nahIM hai, mithyA nAma aura rUpa bhI haiM, kyoMki unameM vyavahAra-sampAdana kI vilakSaNa kSamatA hotI hai| kaMkaNa cAhane vAlA suvarNa pAkara hI santuSTa nahIM ho jAtA hai, aura na ghaTa cAhane vAlA mRttikA se, kyoMki dravya paryAya (vikAra, rUpa) ke binA mUlarUpa meM aneka sthaloM para kArya-sampAdana meM akSaya ho jAtA hai| hama mRttikA-piNDa meM nahIM, ghaTa meM hI jala bhara sakate haiM, tantu se nahIM paTa se hI tana DhaMkanA saMbhava hai| isa prakAra vyavahAra-kSetra meM rUpa kI aparihAryatA nirvivAda hai| mAnava dravya ke abhAva meM bhI rUpamAtra se santuSTa ho jAtA hai| pravAsI praNayI ko vyApaka viyoga ke vyathAkula kSaNoM meM preyasI kA manorama citra hI dhIraja baMdhAtA hai / kATha kA ghor3A ghAsa nahIM khAtA hai, savAra ko lekara daur3a bhI nahIM sakatA hai, phira bhI koI vyakti aisA nahIM dikhAI detA hai jisane use mithyA samajha kara pheMka diyA ho| dravya ke abhAva meM rUpa kA prema vilakSaNa hai| buddha aura mahAvIra aba nahIM haiM, parantu unakI pASANa-pratimAeM vidyamAna haiN| una prastara-pratimAoM meM buddha aura mahAvIra kahA~ haiM ? unheM to nirvANa aura kaivalya prApta ho gayA hai| buddha aura mahAvIra to sAvayava the, niravayava Izvara kI bhI pratimAeM banAI jAtI haiN| tAza ke patte para bAdazAha ke pAsa phauja nahIM rahatI hai, bIvI bacce nahIM detI aura na gulAma hukma hI bajAtA hai, phira bhI ve bAdazAha bIvI aura gulAma haiN| jisane mAnava ko pazutva se Upara uThAkara sabhya banAyA hai, jo Aja taka vizva ke kone-kone meM akhaNDa jJAnAloka prajjvalita karatI AI hai, vaha bhASA bhI kore rUpa ke vyAmoha se makta nahIM raha skii| saMsAra kI samasta samannata bhASAlipiyA~ eka svara se jIvana meM rUpa kI anivAryatA kA udghoSa kara rahI haiM / rUpahIna dhvaniyA~ hI akSara yA varNa haiM, parantu vibhinna lipiyoM meM una nirAkAra vargoM kI bhI pRthak-pRthak kalpita AkRtiyA~ gar3ha lI gaI haiN| vibhinna bhASA-lipiyoM meM eka hI dhvani ke pRthak-pRthak AkAra mAnava kI kalpanApriyatA kA paricaya dete haiM :deva nAgarI phArasI romana tamila - ya to kucha udAharaNa haiN| vizva meM bahuta sI bhASAe~ haiM aura unakI aneka lipiyA~ haiN| dhvaniyo kI AkRti ke sambandha meM paryApta matabheda sabake mithyAtva kA pramANa hai| parantu inhIM mithyA evaM kalpita varNAkRtiyoM meM veda, tripiTaka, jainAgama, bAibila, kurAna prabhRti pramANa grantha likhe gaye

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vyAvahArika jIvana meM nAma, rUpa, sthApanA aura pratIka 119 haiN| saMkhyA kA bhI koI AkAra nahIM hai, vaha kevala buddhi kA viSaya hai| buddhivAdI gaNitajJoM ne vibhinna lipiyoM meM use bhI sAkAra banA kara chor3A hai : devanAgarI 6 7 8 9 romana 6 7 8 9 phArasI 5 8 . ' ina amUrta saMkhyAoM ke sAtha-sAtha bahuta se amUrta guNoM aura kriyAoM kI bhI AkRtiyA~ banAI gaI haiM saMyoga + x vibhAga - sAmya = kisI sat vastu kA AkAra banA lenA to samajha meM AtA hai, vAstavavAdI gaNitajJoM ne asat evaM avastu rUpa abhAva ko bhI vartulAkAra zUnya ( 0 ) kI AkRti pradAna kI hai| arthazAstra kI eka pustaka meM yaha AkRti dI gaI hai : batAiye, arthazAstriyoM ke atirikta AyAta aura niryAta kA yaha AkAra kyA kabhI kisI aura ko bhI dikhAI detA hai ? bhaugolika mAnacitroM meM dezoM, maidAnoM, parvatoM, marusthaloM, samudroM, nadiyoM aura relave lAinoM ko rekhAoM aura vargoM ke mAdhyama se par3hAyA jAtA hai| vastutaH vahA~ unameM se eka bhI vastu nahIM rahatI hai| vijJAna meM bhI rUpahIna gaisoM aura UrjAoM ko sthUla citroM ke dvArA samajhAne kI paramparA hai| isa prakAra mAnava meM kRtrima rUpanirmANa kI pravRtti naisargika hai| vaha apanI racanA meM kevala mUrta vastuoM ke rUpoM kA anukaraNa hI nahIM karatA, apitu avastu aura amUrta sattAoM kI bhI kAlpanika AkRtiyA~ gar3ha letA hai| yahI nahIM, apanI icchA-zakti se kisI bhI nAmarUpamaya dravya kA usase bhinna dUsare dravya se abheda sthApita karanA bhI mAnava kA svabhAvaja guNa hai| isa prakriyA ko jainazAstroM meM sthApanA kahate haiN| isake liye rUpa sAmya anivArya nahIM hai, kyoMki amUrta dravyoM kI bhI sthApanA mUrta dravyoM ke rUpa meM kI jAtI hai / prAyaH ayathArtha jJAna bhrAmaka hotA hai, parantu sthApanA ayathArtha hone para bhI bhrama se bhinna hai / bhrama meM rajju kI pratIti nahIM hotI hai, sarpa kI hI pratIti hotI hai, parantu sthApanA meM rajju ko hI pratIti hotI hai, sthApaka use Agraha pUrvaka sarpa mAna letA hai / jainoM ne tattvanirUpaNa meM sthApanA ko Avazyaka nikSepa mAnA hai| sthApana-pravRtti kA udgama manuSya meM zaizava se hI hotA hai / bahudhA choTe bacce khela meM apane Age choTI-choTI pattiyAM rakha lete haiM aura Apasa meM kahate haiM--'yaha hamArA ghor3A hai, yaha hamArA hAthI hai aura yaha hamArA UMTa hai| bAlikAoM meM gur3iyoM aura guDDoM ke vivAha kA khela prasiddha hai| kabhI-kabhI eka bAlaka kUda kara

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120 vizvanAtha pAThaka apane sAthI ke kandhe para car3ha jAtA hai aura use hAthoM yA kor3oM se mAra-mAra kahatA hai-'cala re ghor3e, cala' / choTA bAlaka khUba jAnatA hai ki yaha to hamArA sAthI hai, ghor3A nahIM hai, phira bhI usa para ghor3e kA Aropa karake kSaNa bhara pulakita ho jAtA hai| kabaDDI ke khela meM Apa ne dekhA hogA, eka dala kA khilAr3I jaba anya dala ke kisI khilAr3I ko chU kara bhAga AtA hai taba chuA huA vyakti mRta ghoSita kara diyA jAtA hai| yadyapi vaha sA~seM letA hai, calatA-phiratA hai aura bAta-cIta bhI karatA rahatA hai, tathApi usa jIvita ko vyAvahArika rUpa meM mRtaka mAna liyA jAtA hai| yahI bAla-pravRtti vikasita hokara jIvana ke vividha kSetroM meM hamArI dhArmika, zaikSika, sAhityika aura rAjanaitika gatividhiyoM ko pUrNatayA prabhAvita karatI rahatI hai| nadI, parvata, vRkSa, nagara Adi meM pavitratA kI sthApanA se tIrthoM kA udaya hotA hai / makkA, madInA, yerussalama, bodhigayA, pAvA dhAma, ayodhyA, matharA Adi hamAra pavitra sthAna hai / vastUtaH ye sthAna bhI anya sthAnoM ke samAna nitAnta bhautika haiM; inheM AdhyAtmika pavitratA sthApanA se milI hai| murde ko loga chUnA bhI pasanda nahIM karate haiM / jo svayaM mara gayA hai, vaha dUsare kI murAda kyA pUrI karegA? parantu pIroM kI haDDiyoM para banI majAroM para duAeM mAMgane ke lie mele lagate haiM. bar3I-bar3I manautiyA~ mAnI jAtI haiN| 'saMga asavada' patthara hI to hai, pratyeka hajayAtrI use kyoM cUmatA hai ? yaha saba sthApanA ke kAraNa hotA hai / sthApanA meM viSayI aura viSaya-donoM amUrta bhI ho sakate haiN| nirarthaka dhvaniyoM para vividha arthoM ke Aropa isake udAharaNa haiN| sITI kI dhvani amUrta hai, usake dvArA aneka artha saMketita hote haiN| kabhI vaha khela ke Arambha kA artha detI hai to kabhI khela ke samApana kA; aura kabhI dasyuoM kA nAyaka Asanna saMkaTa kI sUcanA sITI bajA kara detA hai to kabhI tAlI bajA kara / ye sabhI sAMketika artha samudAya vizeSa meM pahale se sthApita aura Aropita rahate haiN| bIja gaNita meM jo dhana nahIM hai, use bhI dhana mAna lene kI nimnalikhita paddhati prasiddha hai "mAna liyA mohana ke pAsa a rupaye the| yadyapi a kisI bhI dazA meM rupayA nahIM ho sakatA hai, vaha kevala eka akSara hai, parantu isa mithyA kalpanA ke AdhAra para bar3e-bar3e kaThina prazna hala kiye jAte haiM / bhUgola meM eka bahuta bar3A sapheda jhUTha calatA hai / Apane mAnacitroM ke nIce likhA huA nimnalikhita DhaMga kA paimAnA avazya dekhA hogA 1 milI mITara = 100 kilo mITara eka milI mITara eka sau kilomITara ke barAbara kabhI nahIM ho sakatA hai, ise eka mUrkha bhI jAnatA hai to kyA bhUgola ke vidvAn prAdhyApaka nahIM jAnate hoMge ? maiM samajhatA hU~, ve asatya se satya kI ora cala kara 'asato mA sad gamaya' vI vaidika prArthanA ko caritArtha karate haiN| sau rupaye kA noTa vastutaH kAg2aja kA choTA sA Tukar3A hI hai, jisakA mUlya kaur3I ke barAbara bhI nahIM hai, parantu sthApanA kI zakti se usI kAg2aja ke Tukar3e ke badale sau rupaye ke sAmAna mila jAte haiN| sthApanA AhArya buddhi kA pariNAma hai| mithyA hone para bhI usakI upekSA saMbhava nahIM hai| dizA ko hI le lIjiye, vaha apekSA-buddhi se utpanna hotI hai| usake astitva ke liye kama se kama do vastuoM kI sattA anivArya hotI hai / hama jise pUrva kahate haiM, use hI dUsarA pazcima kahatA hai, eka tIsarA usI ko uttara kahatA hai to cauthA usI ko dakSiNa mAnatA hai|

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vyAvahArika jIvana meM nAma, rUpa, sthApanA aura pratIka 121 isa prakAra dizA kI koI nizcita sImA nahIM hai| vaha vastu sApekSa hai, svatantra nahIM; phira bhI isa anizcita evaM asat buddhi vikalpa kI svIkRti ke binA vyavahAra-zRMkhalA kI kaI kar3iyAM TUTa jAtI haiM / pAramArthika sattA kI andha zraddhA se viveka-hIna hokara vyAvahArika sattA kI upekSA kabhI nahIM karanI cAhiye / sthApanA asat hone para bhI vyavahAra meM satya se kama mahattva nahIM rakhato hai| jaina zAstroM meM satya ke dasa bheda ullikhita haiM, jinameM nAma, rUpa aura sthApanA ko bhI vyAvahArika rUpa se satya svIkAra kiyA gayA hai| jo vastu jisa rUpa meM nahIM hai, kisI prayojana se use usa rUpa meM mAna lenA sthApanA hai| hai| isake mula meM samaSTi aura vyaSTi-donoM kI icchAyeM saMbhava haiN| kisI dravya kI jisa bhinna dravya para sthApanA kI jAtI hai, vaha usa dravya kA pratIka bana jAtA hai aura usameM vyavahAra sampAdana kI apUrva zakti utpanna ho jAtI hai / maMgala kA koI AkAra nahIM hai, phira bhI rasAla pallava, dadhi, dUrvA haridrA, puSpa, akSata, sindUra, naivedya, gorocana, kastUrI Adi maMgala pratIka haiM, kyoMki unameM maMgala sthApanA hai| zraddheya ke gale meM puSpamAlA DAla dene para use kyA mila jAtA hai ? usakI apekSA peTa bhara laDDU khilA dene para adhika tRpti saMbhava hai| parantu nahIM, puSpa hamArI zraddhA, bhakti, pUjA, niSThA aura pratiSThA kA komala pratIka hai| bhale hI puSpa-mAlA pahanane se peTa na bhare, parantu hRdaya kRtajJatA se avazya abhibhUta ho uThatA hai| puSpoM meM bhI maMgala-sthApanA sarvatra nahIM hai| kohar3A, laukI, baigana aura taroI prabhRti vanaspatiyoM ke puSpoM ko mAMgalya nahIM mAnA gayA hai| svastika cihna aura catuSka meM kauna sA maMgala matimAna hokara baiThA hai parantu pratyeka zabha kArya meM inakI racanA kI jAtI hai| kAle jhaMDe kA artha kisI kA apamAna nahIM hai, lAla jhaMDI kA artha Trena kA rukanA nahIM hai aura harI jhaMDI kA artha Trena kA calanA nahIM hai, parantu kAlA jhaMDA dikhAne vAloM para lAThI cArja hotA hai, lAla jhaMDI dikhAne para Trena ruka jAtI hai aura harI jhaMDI dikhAne para calane lagatI hai| hama rASTradhvaja ko jhukakara praNAma karate haiM / vaha eka sAdhAraNa vastra hone para bhI rASTrIya aikya aura pratiSThA kA pratIka hai| prAcIna kAla meM paMcAyatoM ke paMcoM ke pAsa kauna sI senA rahatI thI? eka sAdhAraNa aura nirbala manuSya bhI daNDAdhikArI kA pratIka banakara jo bhI daNDa de detA thA, vahI sabako svIkArya hotA thaa| rAmalIlA aura nATaka meM na to sacamuca sItAharaNa hotA hai aura na rAma vilApa hI karate haiN| haraNa bhI kalpita hai aura vilApa bhI kalpita hai, darzaka isa tathya ko jAnatA bhI hai, parantu usakI A~kheM sajala ho uThatI haiN| yaha hai pratIka kI mahimA / sAhitya meM anyokti aura rUpakAtizayokti alaMkAroM ke AdhAra pratIka hI haiN| Rgveda kA 'dvA suparNA sayujA sakhAyA samAnaM vRkSaM pariSasvajAte' ityAdi mantra pratIkoM kI aparihAryatA kA pramANa hai / suparNa pakSI kA abhidhAna hai aura vRkSa per3a kA / mantra meM ye zabda jIva, paramAtmA aura jagat ke pratyAyaka haiM / santa kabIra ne "sA~ca barAbara tapa nahI, jhUTha barAbara pApa' kaha kara satya ko sarvazreSTha tapa aura jhUTha ko sarvazreSTha pApa ghoSita kiyA thA, parantu vyavahAra meM asat pratIkoM kI paridhi ko ve bhI nahIM lAMgha pAye 1. dazavidhaH khalu satya sadbhAvaH-nAma-rUpa-sthApanA-pratItya-saMvRti-saMyojanA-janapada-deza-bhAva-samayasatyabhedena / SaTkhaNDAgama-(dhavalA ) santaparUvaNAnuyogadvAra, 1 / 1 / 2, pR0 117 /

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122 vizvanAtha pAThaka lagI samundara Agi, nadiyA~ jari kahai kabIrA jAgi, machalI rUkheM koilA bhaI / car3hi gaIM // isa soraThe meM yathArthaM dRSTi se bilkula mithyA aura asaMbhava bAta kahI gaI hai| samudra meM Aga kabhI nahIM laga sakatI hai| yadi laga bhI jAye to usI ko jalAyegI / yahA~ to Aga lagI hai samudra aura jalakara koyalA ho rahI haiM nadiyA~ / kyA nadiyAM koI kASTha haiM jo jalakara koyalA ho jAyeMgI; bhApa bhale ho jAye / isa para bhI Azcarya dekhiye, jisa vicitra Aga ne samudra meM lagakara nadiyoM ko bhI jalA DAlA, vahI apane IMdhana vRkSoM ko bilkula nahIM jalA sakIM, tabhI to bacI huI machaliyAM una para car3ha giiN| pratIkoM kI zakti ko svIkAra kiye binA yaha soraThA unmatta pralApa bana jAyegA / jaise mUla ke kaTa jAne para vRkSoM kI hariyAlI calI jAtI hai vaise hI sthApanA samApta ho jAne para pratIkoM kI zakti bhI samApta ho jAtI hai / gA~va kA eka sAdhAraNa vyakti jisa sthApanA kI zakti se kucha dinoM ke liye rASTrapati aura pradhAna mantrI ke rUpa meM mahattva evaM aizvaryaM kA pratIka bana jAtA hai, usI ke abhAva meM 'punarmUSako bhava' kI lokokti ko caritArtha karane lagatA hai / jIvana meM koI bhI kSetra aisA nahIM hai jahAM nAma, rUpa, sthApanA aura pratIka kA adhikAra na ho / kisI kSetra meM ve pratiSiddha nahIM haiM / kahIM bhI unake virodha kA svara nahIM sunAI detA hai| kevala upAsanA meM patA nahIM kyoM kucha loga pratIka ( pratimA ) kA virodha karate haiN| Azcarya hai, kalpita nAma svIkAra karane meM kisI ko bhI Apatti nahI hai. nirAkAra varNoM, guNoM, kriyAoM aura saMkhyAoM kI kalpita AkRtiyA~ gar3ha lene para koI pApa nahIM lagatA hai, gaNita aura bhUgola meM asatya bAtoM ko kahate jihvA kaTa kara nahIM gira jAtI, mUlyahIna kAgaja ke Tukar3e ko bahumUlya mAna lene para bhI buddhi kA divAlA nahIM nikalatA, kevala ArAdhya kI pratimA banA lene para hama aparAdhI ho jAte haiM / - ho0 tri0 iNTara kAleja, TA~DA, phaijAbAda ( u0 pra0 )

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dazarUpaka aura nATyadarpaNa meM rasa-svarUpa evaM niSpatti : eka tulanAtmaka vivecana kAjI aJjama saifo 'muJja mahIrA goSThI vaidagdhya bhAjA" ke udghoSakartA AcArya dhanaJjaya kA dazarUpaka aura 'traividha vedino' jaise vizeSaNa ke prayogakartA jainAcArya rAmacandra-guNacandra dvArA sammilitarUpeNa viracita nATyadarpaNa bhAratIya nATya paramparA meM AcArya bharata ke nATyazAstra ke pazcAt apanA mahattvapUrNa sthAna rakhate haiN| rasa-svarUpa eva niSpatti ke sambadha meM ina granthoM meM pratipAdita vicAra paramparAgata vicAra-saraNi se paryApta bhinna pratIta hote haiN| ataH inakA adhyayana jJAna aura jijJAsA kI dRSTi se upAdeya pratIta hotA hai| donoM granthakAroM ke mantavyoM ke pUrNa spaSTIkaraNa aura unake prati nyAya kI dRSTi se yaha Avazyaka tathA ucita pratIta hotA hai ki prathama unake mantavyoM ko pRthak-pRthaka kara tatpazcAt unakA pArasparika tulanAtmaka vivecana prastuta kiyA jAye / dazarUpaka meM rasa-svarUpa evaM niSpatti :-dhanaJjaya dazarUpaka ke caturtha prakAza meM rasa-viSayaka vivecana karate haiN| unake anusAra sAmAjika ke citta meM sthita 'rati' Adi bhAva hI 'vibhAva' Adi ke mAdhyama se AsvAdya hokara zRMgAra Adi rasa-rUpa ko prApta hote haiN| unakA mantavya hai ki rasa vAkyArtharUpa hotA hai| jisa prakAra vAcya athavA prakaraNa Adi ke dvArA buddhistha kriyA hI kArakoM se anvita hokara vAkyArtha hotI hai, usI prakAra 'vibhAva' Adi se yukta hokara 'sthAyI bhAva' bhI vAkyArtharUpa hotA hai| vaiyAkaraNoM ke anusAra vAkya meM kriyA kI pradhAnatA hotI hai kyoMki kArakoM se yukta kriyA hI vAkyArtha kA AdhAra hotI hai| zrotA athavA pAThaka ko kriyA-jJAna do prakAra se sambhava hai-prathama, isake pratyakSarUpeNa zabdazaH kathana dvArA / yathA-'gAmabhyAja' Adi vAkya meM 'abhyAja' ke rUpa meM kriyApada kA zabdazaH kathana kiyA gayA hai| dvitIya, zrotA athavA pAThaka prastuta prakaraNa Adi ke AdhAra para kriyApada kA svayaM adhyAhAra kara letA hai / yathA-dvAraM dvAram' Adi vAkyoM meM prakaraNa ke anurUpa 'pidhehi' Adi upayukta kriyA kA svayaM adhyAhAra kara liyA jAtA hai| 1. AviSkRtaM maJjamahIrA goSThI vaidagdhya bhAjA dazarUpametat / 4 / 86 daza0 / / 2. traividhavedino'pyasmai tato nityaM kRtaspRhAH // nA0 da0 kA prArambhika zlokAMza / 3 vibhAvairanubhAvaizca sAttvikaiya'bhicAribhiH / AnIyamAnaH svAdyatvaM sthAyIbhAvo rasaH smRtaH // 41 daza0 / 4. vAcyA prakaraNAdibhyo buddhisthA vA yathA kriyA / vAkyArthaH kArakairyuktA sthAyIbhAvastathetaraiH / / 4 / 37 pUrvokta / 5. dhanika-vRtti ( daza0 ) pR0 333 /

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124 kAjI ajuma saiphI uparyukta laukika udAharaNa ke sadRza aisI hI vyavasthA kAvya meM bhI hotI hai| usameM bhI kahIM 'protyai navodA priyA...' Adi ke samAna svazabdopAdAnapUrvaka 'rati' Adi sthAyI bhAvoM kA pratyakSataH kathana kara diyA jAtA hai| kahIM sthAyIbhAvavAcaka zabdoM kA prayoga na karake bhI apratyakSarUpeNa usakA kathana kara diyA jAtA hai| sthAyIbhAva kA parokSa rUpa meM kathana bhI do rUpoM meM sambhava hai| kahIM prakaraNa Adi ke dvArA zrotA athavA pAThaka ko isakA jJAna ho jAtA hai aura kahIM avinAbhAva rUpa meM sambaddha 'vibhAva' Adi ke kathana se yaha jJAta ho jAtA haiM, kyoMki sahRdaya sAmAjika isa tathya se pUrNataH bhijJa hotA hai ki amuka 'viziSTa vibhAga' amuka sthAyIbhAva ke sAtha nizcita rUpa se rahate haiN| uparyukta kisI bhI rUpa se jJAta 'sthAyIbhAva' kAvya meM varNita vividha 'vibhAva' Adi se paripuSTa hokara 'rasa' kahA jAtA hai| __ ataH spaSTa hai ki dhanaJjaya ke anusAra laukika vAkya, vAkyArtha aura 'vibhAva' Adi evaM 'rasa' meM pUrNa sAmya hai| vAkya meM sthita 'rati' Adi kriyApada-sthAnIya haiM, "vibhAva' Adi kArakapadasthAnIya haiM aura 'rasa' vAkyArtha rUpa hai| isase yaha tathya bhI spaSTarUpeNa dhvanita ho jAtA hai ki dhananjaya rasa evaM kAvya meM vyaGgya-vyaJjakabhAva sambandha ko svIkAra nahIM karate haiM tathA rasa-niSpatti ke prasaGga meM vyaJjanAvRtti bhI unako asvIkArya hI hai| vastutaH kumArilabhaTTa ke samarthaka mImAMsakoM ke anusAra padArtha aura vAkyArtha paraspara bhinna vastue haiM, kyoMki vAkyArtha vAkya meM sthita vividha padoM ke arthoM kA samUha mAtra na hokara usase sarvathA bhinna evaM navIna vastu hai| vAkya meM sthita pada abhidhA Adi ke mAdhyama se paraspara asambaddha rUpa meM apane arthoM kA bodhamAtra karA dete haiM, kyoMki ve svArtha bodha-mAtra kI sAmarthya se yukta hote haiN| arthoM ke paraspara anvaya kI sAmarthya kA unameM abhAva hotA hai| bAda meM paraspara asambaddha rUpa meM abhihita ina arthoM kA tAtparyavRtti ke dvArA vAkyArtha ke rUpa meM paraspara anvaya athavA saMsarga hotA hai / ataH bhATTamImAMsakoM ke anusAra vAkyArtha-bodha tAtparyavRtti dvArA hI sambhava hai| dhanaJjaya jaba rasa ko vAkyArtha-sthAnIya kahate haiM, taba apratyakSa rUpeNa unakA yahI mantavya prakaTa hotA hai ki rasa tAtparyavRtti kA viSaya hai, vyaJjanAvRtti kA nhiiN| .. dhanaJjaya ke vyAkhyAkAra dhanika ke anusAra yahA~ isa zaGkA ke liye koI sthAna nahIM hai ki jaba vibhAva Adi padArtha hI nahIM haiM, taba rasa kisa prakAra vAkyArtha ho sakatA hai, kyoMki tAtparyazakti kA paryavasAna kArya meM hotA hai| pauruSeya aura apauruSeya samasta vAkya kAryaparaka hI hote haiM / kArya ke abhAva meM unmatta vyakti ke vAkya ke sadRza inakI anupAdeyatA svayaMsiddha hI hai| kAvyazabdoM kI pravRtti kA viSaya vibhAva Adi haiM aura inakA prayojana niratizaya sukhAsvAda hai| yaha anvaya-vyatireka ke AdhAra para jJAta hotA hai| vibhAva Adi se saMzliSTa sthAyI bhAva kI isa alokika sukhAsvAda meM nimittabhUtatA hotI hai| ataH tAtparyazakti kA paryavasAna kAvya-zabdoM ke prayojana rUpa alaukika AnandAnubhUti arthAt vividha rasoM meM hotA hai| rasAnubhUti kI isa prakriyA meM . 1. pUrvokta pR0 333-334 / 2. na cApadArthasya vAkyArthatvaM nAstIti vAcyam / kaarypryvsaayitvaattaatpryshktH| dhanika-vRtti (daza0) pR0 334 /

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dazarUpaka aura nATyadarpaNa meM rasa-svarUpa evaM niSpatti : eka tulanAtmaka vivecana 125 'vibhAva' Adi padArtha sthAnIya haiM aura unase saMsRSTa 'rati' Adi sthAyIbhAva vAkyArtha sthAnIya / ataH yaha 'vibhAva' Adi kAvya-vAkya ke padArtha aura vAkyArtha hI haiN|' kAvyArya ke sAtha sambheda ke kAraNa AtmAnanda se utpanna svAda hI rasa kahalAtA hai / 2 kavi kAvya-zabdoM ke mAdhyama se rAma Adi ke vyaktigata vaiziSTya kA varNana nahIM karatA, apitu nijI vizeSatAoM se rahita unakI udAtta Adi avasthAoM kA kathana hI usako abhipreta hotA hai| ataH rAma Adi sAmAnya Azraya mAtra hote haiM / bhUtakAlika rAma Adi se unakA koI sambandha nahIM hotA hai, kyoMki kAvya meM apanI vyaktigata vizeSatAoM kA parityAga kara vaha sAmAnya rUpa meM hI upasthita hote haiM / kavi sAmAnya Azraya ke rUpa meM itihAsa Adi ko AdhAra banAkara apanI urvarA kalpanAzakti se unake bhAvoM evaM kAryoM kI udbhAvanA kara caritra-citraNa kara detA hai / ___ 'rati' Adi bhAva rasika ke citta meM vAsanArUpa meM sthita hote haiN| rAma evaM sItA Adi ke rUpa meM kAvyagata vibhAva Adi 'rati' Adi ko bhAvita kara dete haiM aura taba rasika svagata sthAyIbhAva Adi kA hI rasake rUpa meM AsvAdana karatA hai / ataH dhanaJjaya ke anusAra rasa evaM kAvya meM bhAvya-bhAvaka sambandha hotA hai, vAGgya vyaJjakabhAva sambandha nhiiN| vaha svayaM rasa-svarUpa evaM prakriyA kA upasaMhAra karate hue kahate haiM ki vibhAva, saJcAro evaM anubhAva nAmaka grantha kramazaH candramA, nirvada evaM romAJca Adi padArthoM ke dvArA bhAvita sthAyIbhAva hI 'rasa' hai aura usakA hI rasika ke dvArA AsvAdana kiyA jAtA hai / . dhanaJjaya isa AsvAdana kA spaSTIkaraNa laukika udAharaNa ke dvArA karate haiN| unake anusAra jisa prakAra miTTI se nirmita nirjIva hAthI Adi ke sAtha kroDArata bAlaka apane hI 'utsAha' kA AsvAdana karatA hai, usI prakAra zrotA Adi bhI arjuna Adi pAtroM ke mAdhyama se svastha 'utsAha' Adi sthAyI bhAva kA hI AsvAdana karatA hai| dhanaJjaya ke anusAra AtmAnanda se samudbhUta rasa kI cAra avasthAe~ hotI haiM-citta kA vikAsa, vistAra, kSobha evaM vikSepa / yaha citta-vikAsa Adi kramazaH zRGgAra, vIra, bIbhatsa evaM raudra rasoM meM hotA hai| yahI avasthAe~ kramazaH hAsya, adbhuta, bhayAnaka evaM karuNa rasoM meM bhI hotI 1. pUrvokta pR0 334-335 / 2. svAdaH kAvyArtha sambhedAdAtmAnandasamadbhavaH / 4 / 43 daza / 3. dhIrodAttAdyavasthAnAM rAmAdiH pratipAdakaH / vibhAvayatiratyAdInsvadanterasikasya te // tA eva ca parityaktavizeSA rasa hetavaH / 4 / 40-41, daza / 4 padArtha rindunirveda romAJcAdisvarUpakaiH / kAvyAdvibhAvasaJcAryanubhAva prakhyatAM gataH / / bhAvitaH svadate sthAyI rasaH sa parikIrtitaH // 4 / 46,47 pUrvokta / 5. krIDatAM mRnmayairyadvad bAlAnAM dviradAdibhiH // svotsAhaH svadate tadvacchrotRNAmarjunAdibhiH / 4 / 41-42 pUrvokta /

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126 kAjI ajuma saiphI haiM / isI kAraNa hAsya Adi ko kramazaH zRGgAra Adi se utpanna kaha diyA jAtA hai' / vastutaH citta sambheda kI apekSA se hI yahA~ zRGgAra Adi ko hetu tathA hAsya Adi ko hetumAna kahA gayA hai, kArya-kAraNa-bhAva ke abhiprAya se nahIM / nATyadarpaNa meM rasa- svarUpa evaM niSpattiH - AcArya hemacandra ke ziSya rAmacandra guNacandra ne vibhAva evaM vyabhicArI bhAvoM ke dvArA pUrNa utkarSa prApta aura spaSTa anubhAvoM dvArA nizcita sthAyIbhAva ko sukha-duHkhAtmaka rasa kahA hai / sthAyI bhAva ke loka-siddha kArya hetu aura saJcAriyoM ko kAvya kramazaH anubhAva, vibhAva, aura vyabhicArI kahA jAtA hai / kAvya meM parastha rasa kI pratipatti hotI hai aura yaha cittadharma rUpa hone evaM cittadharma ke atIndriya hone ke kAraNa pratyakSa nahIM hotI hai / ataH parastha rasa kI yaha parokSa pratIti usake nAntarIyaka arthAt avinAbhUta kAryarUpa anubhAvoM ke mAdhyama se hI hotI hai / * rAmacandra-guNacandra ke anusAra sAmAjikoM ke manoraJjana ke liye anukAryagata vibhAva Adi ke anukaraNa meM pravRtta naTa meM rasAbhAva hone para bhI stambha Adi anubhAvoM kI prAptivaza yaha AzaGkA vyartha hai ki yaha rasa ke nAntarIyaka nahIM hote vastutaH naTagata anubhAva sAmAjikastha rasa ke janaka hone se usake kAraNa hI hote haiM, kArya nahIM / sAmAjikagata anubhAvoM ko hI tadgata rasa kA bodhaka hone se kArya kahA jAyegA / " / vAstava meM laukika jIvana meM strI, puruSa evaM naTa aura kAvyagata romAJca Adi anubhAva sAmAjika meM rasa ke janaka hone se vibhAva hI hote haiM tathA isake viparIta prekSaka, zrotA evaM anusandhAtA meM sthita hone para inako anubhAva hI kahA jAyegA, kyoMki taba yaha prekSaka Adi meM sthita rasa ke nAntaroyaka hoMge / rasa- paribhASA ke avasara para kathita 'vyabhicArI' zabda se rAmacandra - guNacandra kA Azaya sAmAjikagata vyabhicArI bhAvoM se hai, anukArya yA anukartAgata vyabhicAriyoM se nahIM / 7 rasa ke 1. pUrvokta 4 / 43-45 // 2. hetu hetumadbhAva eva sammedApekSA darzito na kAryakAraNabhAvAbhiprAyeNa teSAM kAraNAntarajanyatvAt / dhanikavRtti ( daza0 ) pR0 349 / 3. nA0 da0 318 | 4. iha tAvat sarvaloka prasiddhA parasthasya rasasya pratipattiH / sA ca na pratyakSA, cetodharmANAmatIndriyatvAt, tasmAt parokSA eva / parokSA ca pratipattiravinAbhUtAd vastvantarAt / atra ca rase anyasya vastvantarasyAsambhavAt kAryamevAvinA kRtam / vivRtti, nA0 da0 pR0 142 / 5. paragata vibhAvAdyanukriyAyAM ca pararaJjanArthaM pravRttasya naTasya rasAbhAve'pi stambhasvedAdayo bhavantIti / naiSAM rasAntarIyakatvamAzaGkanIyam / teSAM paragata rasajanakatvenAkAryatvAt naTagatA hi stambhAdayo prekSakagatarasAnAM kAraNam, prekSakagatAstu kAryANi / pUrvokta pR0 142 / 6. romAJcAdayazca ye strI-puMsa-naTa - kAvyasthAste pareSAM rasajanakatvAt vibhAvamavyavartinaH / prekSakazrotranusandhAtrAdi sthitAstu rasasya kAryANi santo vyavasthApakAH / vivRtti, pUrvokta pR0 142 / 7. atra ca ratyAdervibhAvairAvirbhUtasya poSakAriNo vyabhicAriNI rasikagatA eva grAhyAH / pUrvokta pR0 143 /

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dazarUpaka aura nATyadarpaNa meM rasa-svarUpa evaM niSpatti : eka tulanAtmaka vivecana 127 poSaka ina vyabhicArIbhAvoM ke abhAva meM rasAsvAda asambhava hai| nATyadarpaNa ke anusAra strIcintA-rUpa vyabhicArI ke abhAva meM zRGgAra, dhati ke abhAva meM hAsya, viSAda ke abhAva meM karuNa, ke abhAva meM raudra. harSa ke abhAva meM vIra. trAsa ke abhAva meM bhaya, zaGgA ke abhAva meM bIbhatsa. autsukya ke abhAva adbhata aura nirveda ke abhAva meM zAnta rasa kA prAdurbhAva asambhava hai| anyatra athavA virakta citta vAle vyakti ko vAkyArtha-bodha athavA strI Adi ke darzana hone para bhI inake abhAva meM rasAsvAda nahIM hotA hai / inake atyanta sUkSma athavA zIghratApUrvaka ghaTita hone ke kAraNa hI inakA yatra-tatra abhAva-sA dRSTigocara hotA hai| vastutaH anukArya evaM anukartAgata vyabhicArI to sAmAjika ke rasodbodhana meM hetubhUta hone se vibhAva hI svIkAra kiye jaayeNge|' rAmacandra-guNacandra rasa kI dvividha sthiti ko svIkAra karate haiM-prathama, lokagata rasa aura dvitIya, kAvyagata rasa / niyata viSayatva aura sAmAnya viSayatva bheda se yaha laukika rasAsvAda punaH do prakAra kA hotA hai| niyata viSayatva AsvAda vyaktivizeSa taka sImita hotA hai, kyoMki isameM loka meM vAstavika rUpa meM sthita sItA evaM rAma Adi vibhAva vyaktivizeSa meM hI sthita 'rati' Adi rUpa sthAyIbhAva ko hI rasarUpa meM paripuSTa karate haiN| jaba ina vibhAvoM ke dvArA sAmAnya rUpa meM aneka vyaktiyoM ke 'rati' Adi sthAyIbhAvoM kA rasarUpa meM poSaNa hotA hai, taba yaha rasAsvAda vyakti vizeSa se sambaddha na hone ke kAraNa sAmAnya viSayatva kahalAtA hai| rAmacandra-guNacandra ke anusAra yuvaka ke dvArA rAgavatI yuvatI kA Azraya lekara tatsambaddha apanI 'rati' kA zRGgAra' ke rUpa meM AsvAdana niyatAviSayatva hai to dUsare meM anurakta vanitA kA Azraya lekara sAmAnya viSaya 'rati' kA upacaya sAmAnya viSayatva hai| isI prakAra bandhu zoka se khinna evaM rotI huI yuvatI ko dekhakara sAmAnya viSayaka karuNa rasAsvAda hI hotA hai| unakA spaSTa vicAra hai ki anya rasoM ke sambandha meM bhI vizeSa evaM sAmAnya viSayatva draSTavya hai / ____ kAvyagata rasa vizeSa aura sAmAnya viSaya-vibhAga se rahita hotA hai| kAvya ke dvArA mAtra sAmAnya rUpa meM rasobodha hotA hai; kyoMki kAvya evaM abhinaya ke dvArA avidyamAna hone para bhI vidyamAna ke sadRza pratIta karAye gaye 'vibhAva' zrotA, anusandhAtA aura prekSaka ke 'sthAyIbhAva' ko sAmAnyarUpeNa hI rasarUpa meM ubuddha karate haiN|' niyata viSayatva aura sAmAnya viSayatva ke atirikta rAmacandra-guNacandra lokagata aura kAvyagata rasa kI do anya vizeSatAoM kA bhI ullekha karate haiN| unake anusAra lokagata rasa svagata aura 1. vivRtti, nA0 da0 pR0 143 / 2. yatra vibhAvAH paramArthena santaH pratiniyata viSayameva sthAyinaM rasatvamApAdayanti / tatra niyata viSayollekho rasAsvAda prtyyH| yuvA hi rAgavatIM yuvatimavalambya tadviSayAmeva rati zRGgAratayA''svAdayati / yatra tu parAnuraktAM vanitAmavalambya sAmAnyaviSayA ratirUpacayamupaiti, tatra na niyataviSayaH zRGgArarasAsvAdaH, vibhAvAnAM sAmAnyaviSaye sthAyyAvirbhAvakatvAt / bandhuzokAH ca rUdatI striyamavalokya sAmAnyaviSaya eva karuNarasAsvAdaH / evamanyeSvapi raseSu vizeSa-sAmAnyaviSayatvaM draSTavyam / pUrvokta pR0 142 / 3. ye punaraparamArthasanto'pi kAvyAbhinayAbhyAM santa ivopanItA vibhAvAste zrotranusandhAtRprekSakANAM sAmAnya viSayameva sthAyinaM rasatvamApAdayanti / atra ca viSayavibhAgAnapekSI rasAsvAda pratyayaH / pUrvokta 10 142-143 //

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128 kAjI aJjuma saiphI / pratyakSa hotA hai tathA kAvyagata paragata aura parokSa hotA hai / " vastutaH nATyadarpaNa kA prastuta sthala kiJcit aspaSTa-sA hai rAmacandra - guNacandra yahA~ loka, naTa, kAvya ke zrotA, anusandhAtA aura prekSaka ke rUpa meM rasa ke 5 AdhAroM kA ullekha kara unakI sva-paratA aura pratyakSa-parokSatA kA nirdeza karate haiM / donoM ke madhya spaSTa vibhAjana unake dvArA nahIM kiyA gayA / AcAryaM vizvezvara inameM prathama 4 ke rasAsvAda ko svagata evaM pratyakSa kahate haiM tathA antima 'prekSaka' ko dvitIya varga meM rakhate haiM / 2 DaoN0 ramAkAnta tripAThI ne bhI AcArya vizvezvara kA hI anusaraNa kiyA hai / vastutaH unakA yaha dRSTikoNa anucita pratIta hotA hai / rAmacandra guNacandra kA abhiprAya yahA~ lokagata aura kAvyagata rasAsvAda hai / DaoN0 RSi kumAra caturvedI kA bhI yahI dRSTikoNa hai | rasa tRtIya vizeSatA ke anusAra lokagata rasa spaSTa tathA kAvyagata rasa dhyAmala (aspaSTa ) hotA hai| loka meM strI-puruSa Adi vibhAvoM ke vAstavika evaM spaSTa hone ke kAraNa rasa evaM usase utpanna anubhAva aura vyabhicArI bhAva bhI spaSTa hote haiM / kAvya meM pradarzita vibhAvoM ke avAstavika hone ke kAraNa rasa ke sadRza hI vyabhicArI evaM anubhAva bhI aspaSTa hote haiM aura isa aspaSTatA ke AdhAra para hI prekSaka Adigata rasa lokottara kahA jAtA hai / aba prazna uThatA hai ki sAmAjika ko rasAsvAda kisa prakAra hotA hai ? rAmacandra- guNacandra ke anusAra anukartA dvArA anukArya ko na dekhe jAne para bhI kavi-nibaddha rAma Adi ke caritra ko par3hakara evaM atyanta abhyAsa ke dvArA svayaM dekhA-sA svIkAra karake abhinaya ke samaya naTa ko yaha adhyavasAya ho jAtA hai ki svayaM sAkSAt dRSTa rAma Adi kA anumAna kara meM anukaraNa kara rahA hU~ / vastutaH anukartA rAma kA nahIM apitu loka vyavahAra kA anukaraNa karatA hai; kyoMki svayaM prasanna hone para bhI rAma Adi ke rone para vaha rotA hai aura svayaM khinna hone para bhI rAma Adi ke prasanna hone para vaha prasanna hotA evaM ha~satA hai / prekSaka bhI rAma Adi viSayaka zabda-saMketoM ke zravaNa aura atyanta hRdaya saMgIta ke kAraNa vivaza ho jAtA hai tathA svarUpa, deza evaM kAla kA bheda hone evaM anukartA ke anukArya na hone para 1. tadevaM sva-parayoH pratyakSa - parokSAbhyAM gamaH sukha-duHkhAtmA lokasya naTasya kAvyazrotranusandhAtroH prekSakasya ca rasaH / pUrvokta pR0 143 / 2. hi0 nA0 da0 pR0 301 / 3. saMskRta nATya siddhAnta pR0 156 / 4. rasa- siddhAnta, DaoN0 RSi kumAra caturvedI, pR0 124 / 5. kevalaM mukhyastrI-puMsayoH spaSTenaiva rUpeNa raso vibhAvAnAM paramArthasattvAdata eva vyabhicAriNo'nubhAvAzca rasajanyAH tatra spaSTarUpAH / anyatra tu prekSakAdI dhyAmalenaiva rUpeNa vibhAvAnAma paramArthasatAmeva kAvyAdinA darzanAt / ataeva vyabhicAriNo'nubhAvAzca rasAnusAreNAspaSTA eva / ataeva prekSakAdigato raso lokottara ityucyate / vivRti, nA 50 pR0 143 / 6. rAmAderanukAryasya naTena prekSakairvA svayamadRSTatvAt / anukartA hyanukAryamadRSTvA nAnu kartumalam / prekSako'pi cAdRSTAnukAryo nAnu karturanukartRtvamanumanyate / tadyaM naTo rAmAdezcaritaM kavinibaddhamadhItyAtyantAbhyAsavazataH svayaM dRSTamanumanyamAno'nukaromItyadhyavasyati, paramArthastu lokavyavahAramevAyamanuvartate / prahRSTo'pi hi rAmeNa rudite roditi, na tu hasati / viSaNNo'pi ca hasite hasati na tu roditItyAdi / pUrvokta pR0 167 /

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dazarUpaka aura nATyadarpaNa meM rasa-svarUpa evaM niSpatti : eka tulanAtmaka vivecana 129 bhI AMgika Adi caturvidha abhinaya ke kAraNa mUla svarUpa ke AcchAdita ho jAne se tathAbhUta-se anukartA meM anukArI rAma Adi kA adhyavasAya kara letA hai| isa adhyavasAya ke kAraNa hI vaha rAma Adi kI sukha-duHkhAtmaka avasthAoM meM tanmaya ho jAtA hai|' kavi trikAladarzI RSiyoM ke jJAna ke dvArA nizcayapUrvaka rAma Adi kA nATaka Adi meM nibandhana karate haiN| muniyoM ke prati vizvAsa ke kAraNa sAmAnyajana kavi-nibandhita una caritroM meM bhI vizvAsa kara lete haiN| ataH prekSakoM dvArA kavi nibaddha rUpa meM naTa kA darzana sAkSAt anukArya rAma Adi kA darzana hI hotA hai| vastutaH vastu-svarUpa ke sambandha meM carma-cakSaoM se dekhane vAle sAmAnya jana to bhrAnta ho sakate haiM, jJAna-dazA RSi nhiiN| isaliye sAkSAta darzana se bhI adhika jAne gaye muni-jJAna dvArA dRSTa artha kA vAstavika rUpa meM anukaraNa karane vAle naTa kA nirAkaraNa karane meM durvidagdha buddhi prekSaka asamartha hote haiN| unhoMne rAma Adi ko dekhA ho athavA na dekhA ho, parantu naTa meM unheM rAmAdi kA adhyavasAya ho hI jAtA hai| isake viparIta rAmAdi kI avAstavikatA kA jJAna hone para vaha rAmAdi kI sukha-duHkha pUrNa avasthAoM meM tanmaya nahIM ho sakate haiM / naTa meM rAma Adi kA adhyavasAya rUpa bhrAnti se bhI prekSaka meM zRGgAra Adi rasoM kA unmeSa hotA hai| kyoMki svapna meM kAminI, vairI evaM cora Adi ko dekhane vAle evaM rasa ke carmotkarSa ko prApta puruSa meM bhI stambha Adi anubhAva dekhe jAte haiN| ataH prekSaka kI rasAnubhUti meM isa tarka ko asvIkAra nahIM kiyA jA sakatA hai / 2 kAvya meM varNita sItA ke prati rAma ke zRGgAra kA naTa dvArA anukaraNa kiye jAne para sAmAjikoM meM sotA viSayaka zRGgAra kA samullAsa nahIM hotA hai| kAvya meM sItA Adi ke dvArA apane viziSTa svarUpa kA parityAga kara diye jAne ke kAraNa sAmAjikoM ko yaha rasAsvAda sAmAnya strI viSayaka hI hotA hai| kAvya kI yaha prakRti loka se sarvathA bhinna hai| kAvya ke sadRza loka meM bhI yadi sItA Adi vibhAva vidyamAna na hoM taba bhI etadviSayaka smRti ke AdhAra para niyataviSayaka rasAsvAda hI hotA hai, sAmAnya viSayaka nahIM / sAmAnya rUpa meM hone vAlA yaha rasAsvAda paraspara bAdhaka nahIM hotA hai / paraspara tulanA aura AlocanA :-dhanaJjaya mUlataH rasa-prakriyA kA vyAkhyAna karate haiM aura isI pravAha meM yatra-tatra prayukta zabdoM ke mAdhyama se apratyakSarUpeNa unake rasasvarUpa viSayaka dRSTikoNa kA bhI kiJcit AbhAsa ho jAtA hai| isake viparIta rAmacandra-guNacandra rasa-svarUpa evaM prakriyA 1. prekSako'pi rAmAdizabdasaMketa zravaNAdati hRdayasaMgItakAhitavaivazyAcca svarUpa-deza-kAlabhedena tathAbhUteSva pyabhinaya catuSThyAcchAdanAt tathAbhUteSviva naTeSu rAmAdInAdhyavasyati / ataeva tAsu-tAsu sukha-duHkharUpAsu rAmAdyavasthAsu tanmayo bhavati / pUrvokta pR0 167 / 2. vivRtti, nA0 da0 pR0 167-68 / 3. na hi rAmasya sItAyAM zRGgAre'nukriyamANe sAmAjikasya sItAviSayaH zRGgAraH samullasati, apitu sAmAnyastrIviSayaH / niyataviSayasmaraNAdinA sthAyinaH pratiniyata viSayatAyAM tu pratiniyataviSaya eva rasAsvAdaH / tathA paramArthasatAmabhinayakAvyApitAnAM na vibhAvAnAM bahusAdhAraNatvAd ya ekasya rasAsvAdaH so'nyApratikSepAtmetyayogavyavacchedena, na punaranyayogaM vyavacchedena / pUrvokta pR0 143 / 17

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130 kI aJjuma saiphI donoM kA nirUpaNa karate haiM / vAstava meM rasa - niSpatti kI apekSA rasa-svarUpa kA unhoMne adhika savistAra vivecana kiyA hai / tathyAtmaka dRSTi se dhanaJjaya aura rAmacandra guNacandra kI rasa-viSayaka avadhAraNAoM meM sAmya kI apekSA vaiSamya adhika dRSTigocara hotA hai / yadyapi paravartI AcAryoM aura vartamAna AlocakoM dvArA bhI kisI sampUrNa vicAradhArA ko AdhikArika rUpa meM svIkRti prApta nahIM ho sakI, tathApi mukhyataH rAmacandra - guNacandra ne paramparA se bhinna aneka navIna tathyoM kA unmeSa kiyA / dhanaJjaya aura rAmacandra guNacandra kI yadi rasaviSayaka avadhAraNAoM kA vihaGgAvalokana kiyA jAye to spaSTataH donoM do bhinna pRSThabhUmiyoM para AdhArita pratIta hotI haiM aura tAttvika rUpa meM yahI pRSThabhUmiyAM unameM dRSTigata anya vibhinnatAoM ke mUla meM sakriya rahI haiM / dhanaJjaya kA rasavivecana dArzanikatA se anuprANita rahA hai aura isake viparIta rAmacandra guNacandra kI rasa viSayaka sampUrNa vicAradhArA laukika dharAtala para AdhArita hai / unhoMne yadyapi rasa kI lokottaratA kA kathana avazya kiyA hai, tathApi yaha lokottaratA dArzanika lokottaratA se pUrNarUpeNa bhinna evaM pRthaka, hai / ve dhanaJjaya kI samasta rasoM kI sukhAtmakatA kI mAnyatA kI bhI kaTu AlocanA karate haiM / dhanaJjaya sammata rasa kI vAkyArtharUpa sattA bhI unako abhipreta nahIM hai / isI prakAra rasoM kI sukhaduHkhAtmakatA, rasa kA lokagata evaM kAvyagata tathA niyata viSayatva evaM aniyata viSayatva ke rUpa meM inakA punarvibhAjana aura lokagata rasa ko svagatatA evaM pratyakSatA tathA kAvyagata rasa ko paragatatA, parokSatA evaM dhyAmalatA Adi rAmacandra - guNacandra ke aneka mantavya dhanaJjaya aura unake dazarUpaka kI mUla prakRti ke viparIta pratIta hote haiM / dhanaJjaya kA rasa - vivecana dArzanika AdhAra para pratiSThita hai / unake dvArA bhAvakatva vyApAra kI svIkRti aura AtmAnanda se utpanna svAda ke rUpa meM rasa kA nirdeza isa tathya ko puSTa karate haiM / abhihitAnvayavAdI mImAMsakoM ke sadRza vaha bhI tAtparyAkhyA vRtti ko svIkAra karate haiN| rasa-sUtra ko darzana ke AdhAra para vyAkhyAyita karane kA sarvaprathama prayAsa bhaTTa nAyaka ke dRSTikoNa meM parilakSita hotA hai tathA isakI parAkASThA zaivAdvetavAdI abhinavagupta ke vicAroM meM / abhinavagupta aura dhanaJjaya kA vyaktitva lagabhaga samakAlika hai / ataH unake rasa-viSayaka vicAroM meM dArzanikatA ke sammizraNa ko tAtkAlika pravRtti kA hI dyotaka kahA jA sakatA hai / sampUrNa nATyazAstrIya paramparA meM mAtra rAmacandra - guNacandra hI aise ekAMkI vidvAn rahe haiM, jinhoMne rasa ke isa paramparAgata evaM sarvamAnya dArzanika AvaraNa ko chinna-bhinna kara usako vyAvahArika evaM laukika dharAtala se sambaddha karane kA apUrva sAhasika evaM zlAghya prayAsa kiyA / vastutaH yadi nATyazAstra kI bhaTTa lollaTa prabhRti kRta paravartI vyAkhyAoM para dRSTipAta kiyA jAye to hama dhanaJjaya kI rasa se sambaddha avadhAraNA ko bhaTTa nAyaka kI vyAkhyA ke sarvAdhika nikaTa pAte haiM / pI0 vI0 kANe ne bhI isa tathya ko svIkAra kiyA hai / yadyapi bhaTTanAyaka kA vartamAna samaya meM koI svatantra grantha prApta nahIM hai, tathApi abhinavabhAratI sahita paravartI aneka granthoM meM unake vicAroM ko prastuta kiyA gayA hai| bhaTTanAyaka ke anusAra kAvya doSoM ke abhAva evaM guNoM ke sadbhAva aura nATya meM vAcika Adi catuvidha abhinaya se nija niviDa moha saGkaTatA ke nivAraka 1. hisTrI oNpha saMskRta poyaTiksa : pI0 vI0 kANe, pR0 248 /

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dazarUpaka aura nATyadarpaNa meM rasa-svarUpa evaM niSpatti : eka tulanAtmaka vivecana 131 vibhAva Adi ke sAdhAraNIkRta ho jAne se abhidhA se bhinna bhAvakatva vyApAra ke dvArA rasa bhAvyamAna hotA hai| anubhava evaM smRti Adi se vilakSaNa, rajo evaM tamoguNa ke anuvedha se utpanna vicitratA ke kAraNa druti, vistAra evaM vikAsa rUpa sattva ke udreka se prakAzamaya, Anandamaya evaM nijasaMvidvizrAnti rUpa parabrahmAsvAda sAvidya bhojakatva vyApAra se inakA bhoga kiyA jAtA hai| vyaJjanA kA virodha, abhidhA evaM bhAvakatva vyApAra kI svIkRti, rasa evaM kAvya meM bhASyabhAvakabhAva sambandha svIkAra karanA, rasa kI AnandAtmakatA, vibhAva Adi kA sAdhAraNIkaraNa aura rasAzraya ke rUpa meM sAmAjika kA kathana Adi tathyoM ke sambandha meM dhanaJjaya aura bhaTTanAyaka paraspara sahamati rakhate haiN| isake viparIta donoM AcAryoM ke dRSTikoNoM meM katipaya vibhinnatAe~ bhI haiM, yathAdhanaJjaya dvArA bhojakatva vyApAra kI asvIkRti, tAtparyavRtti ke AdhAra para vAkyArtha rUpa rasa kI sattA-svIkRti, rasa-svarUpa ke sambandha meM rajo evaM tamo guNa tathA sattvodreka se usakI prakAzamayatA kA kathana na karanA, anukartA meM bhI rasa kI sambhAvanA aura sahRdaya niSTha rasa kI spaSTa svIkRti Adi / bhaTTanAyaka ke sambandha meM DaoN0 premasvarUpa gupta yaha siddha karate haiM ki unakA yaha bhAvakatvavyApAra mImAMsA darzana para AdhArita hai / ataH bhAvakatva vyApAra kI svIkRti ke kAraNa dhanaJjaya ko bhI isakA apavAda svIkAra nahIM kiyA jA sakatA hai / vastutaH mImAMsA meM kriyA ko 'bhAvanA' ke rUpa meM svIkAra kiyA jAtA rahA hai, aura 'bhAvanA' zabda kA prayoga dazarUpaka meM bhI prApta hotA hai| sAdhya kI siddhi ke anukUla vyApAra ko 'bhAvanA' kahA jAtA hai | zAbdI evaM ArthI rUpa dvividha 'bhAvanA' meM sAdhya, sAdhana aura iti kartavyatA apekSita hote haiM / kAvya aura nATya ke prasaGga meM rasa sAdhya, kAvya-bhAvanA sAdhana aura guNa, alaGkAra, aucitya evaM caturvidha abhinaya Adi iti kartavyatA ke antargata parigaNita kiye jaayeNge| ataH dhanaJjaya ke rasa-siddhAnta ko adhikAMzataH mImAMsA darzana para AdhArita svIkAra kiyA jA sakatA hai| adhikAMzataH isa artha meM ki unhoMne rasa ke Anandamayatva ko svIkAra kiyA hai tathA usako AtmAnanda se utpanna svAda bhI kahA hai| mImAMsA darzana meM AtmA kI AnandAtmakatA kA niSedha kiyA gayA hai| vastutaH mImAMsA darzana meM paraspara virodhI aneka vicAra dhArAyeM haiN| bhATToM kA eka pakSa muktAvasthA meM AtmA kI AnandA 1. tasmAtkAvye doSAbhAva guNAlaGkAramayatvalakSaNena nATye caturvidhAbhinayerUpeNa niviDanijamohasaGkaTakAriNA vibhAvAdisAdhAraNI karaNAtmanA'bhidhAto dvitIyenAMzena rajastama.'nuvedha vaicitrya balAd drutivistAra vikAsalakSaNena satvodraka prakAzAnandamayanijasaMvidvizrAntilakSaNena parabrahmAsvAda savidhena bhogena paraM bhujyata iti / abhi0 bhA0 ( nA0 zA0 bhAga-1) pR0 277 / 2. rasagaGgAdhara kA zAstrIya adhyayana pR. 149 / / 3. kAvyA bhAvanAsvAdo nartakasya na vAryate // 4 / 42 daza 4. bhAvanA nAma bhaviturbhavanAnukUlo bhAvayiturvyApAra vishessH| rasagaGgAdhAra kA zAstrIya adhyayana, __ pR0 149 se uddhRta / 5. sAdhAraNIkaraNa : eka zAstrIya adhyayana pR069| '6. bhAratIya darzana pR0 334 /

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132 kAjI ajuma saiphI tmikA avasthA ko svIkAra karatA hai / ataH sambhava hai ki dhanaJjaya bhI bhATToM ke isI sampradAya ke samarthaka aura poSaka rahe hoN| yadi yahI vastusthiti hai to dhanaJjaya ke mImAMsaka hone meM koI sandeha nahIM raha jAtA hai aura yahI satya bhI pratIta hotA hai / DaoN0 zrInivAsa zAstrI bhI spaSTa rUpeNa dhanaJjaya ke rasa-siddhAnta ko mImAMsA ke AdhAra para parikalpita svIkAra karate haiN| _dhanaJjaya ke viparIta rAmacandra-guNacanda ke rasa-vivecana meM kisI bhI dArzanika pRSThabhUmi kA nitAnta abhAva dRSTigocara hotA hai| pUrvAgraha ke abhAva ke kAraNa hI vaha yathArthavAdI aura laukika bhAvanA se anusyUta hai tathA isI AdhAra para vaha AcArya bharata ke mUla mantavya ke sarvAdhika nikaTa bhI pratIta hotA hai| pUrvavat yadi bharata ke rasa-sUtra ke vyAkhyAtAoM ko TokAoM para vicAra kareM to rAmacandra-guNacandra kA vivecana bhaTTa lollaTa kI vicAra dhArA se paryApta sAmya rakhatA hai| ___AcArya bharata ke rasa sUtra kI vyAkhyA ke prasaGga meM bhaTTalollaTa kA vicAra hai ki sthAyIbhAva ke sAtha vibhAva Adi ke saMyoga se rasa-niSpatti hotI hai / vibhAva cittavRtti rUpa sthAyI ko utpatti me kAraNabhUta haiN| rasajanya anubhAva isa prasaGga meM vivakSita nahIM haiM, kyoMki vaha svayaM rasa se utpanna hone ke kAraNa usake kAraNa nahIM ho skte| Alambana vibhAva ke anubhAva hI kAraNa ke rUpa meM vivakSita haiN| vyabhicArIbhAva yadyapi cittavRttyAtmaka hone se sthAyIbhAva ke sahabhAvI nahIM ho sakate tathApi unakA vAsanAtmaka rUpa hI yahA~ abhISTa hai| bharata dvArA pradatta dRSTAnta meM bhI vyaJjana Adi ke madhya kisI bhI sthAyI ke sadRza vAsanAtmaka aura kisI bhI vyabhicArI ne sadRza adbhuta sthiti hotI hai| isaliye vibhAva aura anubhAva Adi se upacita sthAyI hI rasa hotA hai| aparipuSTa hI sthAyI bhAva kahA jAtA hai / yaha rasa mukhyataH anukArya rAma Adi meM aura anusandhAna bala se anukartA meM hotA hai / katipaya vidvAn bhaTTalollaTa aura usake rasa-vivecana para bhI darzana ko Aropita karate rahe haiN| vAmana jhalakIkara unako bhadramatopajIvI mImAMsaka, AcArya vizvezvara uttara mImAMsaka arthAt vedAntI', aura DaoN0 kAnticandra pANDeya zaivarSa kahate haiN| DaoN0 tArakanAtha bAlI unako 1. duHkhAtyantamucchede sati prAgAtmavartinaH / sukhasya manasA muktirmuktiruktA kumArilaiH / / mAnameyodaya / bhAratIya darzana, pR0 635 se uddhRta / 2. daza-bhUmikA : DA0 zrInivAsa zAstrI, pR0 35-36 / 3. atra bhaTTalollaTa prabhRtayasyAvadeyaM vyAcakhyuH-vibhAvAdibhiH saMyogo'rthAt sthAyinastato rasa-niSpattiH / tatra vibhAvazcitta vatteH sthApyAtmikAyAH utpattau kAraNama / ana bhAvAzca na rasajanyA tatra vivakSitAH / teSAM rasakAraNatvena gaNanAnahatvAt / apitu bhAvanAmeva ye'nubhAvAH / vyabhicAriNazca cittavRttyAtmakatvAd yadyapi na sahabhAvinaH sthAyinA tathApi vAsanAtmaneha tasya vivakSitAH / dRSTAnte'pi vyaJjanAdimadhye kasyacid vAsanAtmakatA sthApivat / anyasyodbhutatA vyabhicArivat / tena sthAyyeva vibhAvAnubhAvAdibhirUpacito rasaH / sthAyI bhavatvanu pacitaH / sa cobhayorapi / mukhyayA vRttyA rAmAdau anukArye'nukartaryapi cAnusandhAnabalAt- iti / abhi0 bhA0 (nA0 zA0 bhAga-1) pR0 272 / 4. bAlabo0 ( kA0 pra0-vAmana jhalakIkara ) pR0 225 / 5. kA0 pra0 pR0 101-102 / 6. hisTrI oNpha iNDiyana estheTiksa pR0 28 /

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dazarUpaka aura nATyadarpaNa meM rasa-svarUpa evaM niSpatti: eka tulanAtmaka vivecana 133 asatkAryavAda se sambaddha karate haiM / pI0 vI0 kANe ne unako pUrva mImAMsaka kahA hai / vAstava meM puSTa pramANoM aura tathyoM ke abhAva meM ina pUrvAgrahoM ko prAmANika nahIM kahA jA sakatA hai| tAttvika dRSTi se bhaTTalollaTa kI vyAkhyA kisI dArzanika pUrvAgraha se grasta pratIta nahIM hotI hai, pratyuta AcArya bharata ke mUla mantavya ke anurUpa vyavahAravAdI dRSTikoNa para pratiSThita hai / isa tathya kA samarthana aneka vidvAnoM ne bhI kiyA hai / DaoN0 premasvarUpa gupta, DaoN0 nAgendra, DaoN0 RSikumAra caturvedI " aura DaoN0 rAmalakhana zukla kA nAma isa dRSTi se prastuta kiyA jA sakatA hai / DaoN. RSi kumAra caturvedI aura DaoN0 rAmalakhana zukla kA vicAra hai ki lollaTa kA anukArya se tAtparya kavi-nibaddha pAtroM athavA yoM kaheM ki sampUrNa nATyakRti se hI thA / vastutaH unakA Azaya laukika rAma Adi se hI thA, kavi- nibaddha rAma Adi se nahIM, kyoMki apane sattAtmaka abhAva ke kAraNa kavi - nibaddha pAtroM meM rasa kI sattA kA prazna hI utpanna nahIM hotA hai / apane yathArthavAdI evaM vastuniSTha dRSTikoNa ke kAraNa vaha laukika anukArya aura kavi - nibaddha anukArya meM antara anubhava nahIM kara sake / vAstava meM isa AkSepa ke AdhAra para bhI aisA svIkAra karane para rasa kA svarUpa laukika ho jAyegA, isa tathya ko asvIkAra nahIM kiyA jA sakatA / bhaTTalollaTa kA rasa kA vivecana laukika dharAtala para hI abhISTa thA, alaukika dharAtala para nahIM / ataH unakI dRSTi meM laukika anukArya hI pratyakSa rasa kA vAstavika bhoktA hai aura Azraya bhI / anukartA aura sAmAjika kI vAsanA bhI unako mAnya hai, tathApi inakI rasa viSayaka pratyakSAnubhUti unako svIkArya nahIM hai / yahI bhaTTalollaTa aura rAmacandra- guNacandra meM AdhArabhUta maulika sAmya hai / nATyadarpaNa meM spaSTarUpeNa rAma Adi laukika anukArya ko bhI rasa kA Azraya svIkAra kiyA gayA hai / laukika rasa ko spaSTa svIkRti dene vAle rAmacandra - guNacandra prathama saMskRtAcArya haiN| isI AdhAra para ve rasa kA la kagata aura kAvyagata tathA niyata viSayatva evaM aniyata arthAt sAmAnya viSayatva ke rUpa meM punaH dvidhA vibhaktikaraNa karate haiM / ve bhI lokagata rasa ko pratyakSa evaM svagata kahate haiM / kAvyagata rasa unakI dRSTi meM parokSa aura paragata hai / sAmAjika ko hone vAlI rasAnubhUti ko bhI ve parokSa hI svIkAra karate haiM, pratyakSa nahIM / bhaTTalollaTa ke hI samAna anukartA kI bhI rasAnubhUti kA ve kathana karate haiM / dhanaJjaya bhI yahA~ isa vicAra dhArA ke samarthaka haiM / rAmacandra- guNacandra kI anubhAva ke svarUpa vivecana kI paddhati para prabhAva parilakSita hotA hai / laukika prema Adi ko pratyakSa rasa ke rUpa meM 1. rasa siddhAnta kA dArzanika tathA naitika vivecana pR0 37 / ( uparyukta donoM uddharaNa DaoN0 nagendra ke rasa siddhAnta ke pR0 49 se uddhRta / ) 2. hisTrI oNpha saMskRta poyaTiksa - pI0 vI0 kANe, pu0 51 / 3. rasagaGgAdhara kA zAstrIya adhyayana pR0 126 / 4. rasa - siddhAnta : DaoN0 nagendra pR0 150 / 5 rasa siddhAnta : DaoN0 RSi kumAra caturvedI pR0 58 / 6. sAdhAraNIkaraNa eka zAstrIya adhyayana pR0 37 / 7. rasa- siddhAnta : DaoN0 maharSikumAra caturvedI pR0 59 / 8. sAdhAraNIkaraNa eka zAstrIya adhyayana pR0 23, 35 / bhI bhaTTalollaTa kA spaSTa svIkRta rUpa AdhArabhUta

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134 kAjI aJjuma saiphI sAmya ke atirikta rAmacandra-guNacandra bhaTTalollaTa se bhinna anya navIna tathyoM kA bhI pratipAdana karate haiM / bhaTTalollaTa rasa ke tIna AdhAroM kA kathana karate haiM-anukArya, anukartA aura sAmAjika / rAmacandra-guNacandra inameM kAvya ke zrotA aura anusandhAtA ko bhI sammilita kara inakA kSetra aura adhika vikasita kara dete haiN| laukika rasa kI svIkRti kA bIja yadyapi unhoMne bhaTTalollaTa se grahaNa kiyA hai, tathApi usako pUrNa spaSTatA ke sAtha svIkAra karane tathA pallavita karane kA zreya unako hI prApta hotA hai| laukika evaM kAvyika rasa meM niyata viSayatva evaM aniyata viSayatva, pratyakSatA evaM parokSatA, svagatatA evaM paragatatA aura dhyAmalatA Adi ke rUpa meM usakA adhika sUkSma evaM vargIkRta vivecana prastuta kara ve bhaTTalollaTa kI paramparA ko lakSyonmukhI gatizIlatA pradAna karate haiM / aba dhanaJjaya aura rAmacandra-guNacandra kI vaiyaktika rasa-viSayaka mAnyatAoM kI ora dRSTipAta karate haiN| sarvaprathama dhanaJjaya dvArA tAtparyazakti ke vistRta viSaya-kSetra ke AdhAra para vyaJjanA kI asvIkRti para vicAra kreN| vastutaH isa sambandha meM dhanika dhanaJjaya dvArA mAtra saMketita mantavya kA vistRta vyAkhyAna karate haiM / ataH yahA~ dhanika ke etatsambaddha vicAroM ko saMkSepa meM prastuta karanA aprAsaGgika evaM anucita na hogaa| dhanika kA abhimata hai ki samasta vAkyoM ke kAryaparaka hone se kAvya ke vAkyoM kA kArya AnandAnubhUti hI siddha hotA hai| kAvya ke zabdoM kI pravRtti ke viSaya ke pratipAdaka vibhAva Adi ke hone ke kAraNa yaha AnandAnubhUti meM nimittabhUta hote haiM / ataH yahI tAtparyArtha ke rUpa meM vibhinna rasoM kA pratipAdana karate haiN| abhidhA, tAtparya aura lakSaNA se bhinna koI zabda-zakti nahIM hai / tAtparyazakti kI koI parimita sImA nahIM hai| pravRtti-nivRtti-bodha rUpa kArya paryanta hI isakA vistAra athavA prasAra hotA hai| vastutaH vaktA ke vivakSita artha paryanta tAtparya kA paryavasAna hotA hai|' ataH spaSTa hai ki dhanika tathA usake anurUpa dhanaJjaya bhI tAtparyavRtti ke kSetra ko vyaJjanA paryanta vistRta kara usako isameM hI antarmukta kara lete haiN| nizcitarUpeNa unakI yaha tAtparyavRtti kumArila bhaTTa Adi mImAMsakoM kI saMkucita aura maryAdita tAtparyavRtti se paryApta bhinna hai| yaha dhanaJjaya kA maulika cintana evaM navIna dRSTi hai| mImAMsA sAhitya ko vAstava meM unakA RNI honA caahie| saca pUchA jAye to dhanaJjaya kI isa tAtparyavRtti aura dhvanivAdiyoM kI vyaJjanAvRtti meM koI maulika bheda nahIM hai / yadi dhanaJjaya kumArila dvArA pratipAdita tAtparyavRtti meM hI vyaMgyArtha ke antarbhAva kA prayatna karate to unakI saphalatA sandigdha thI, kintu usako vyApaka svarUpa dekara usameM samasta dhvaniprapaJca ko antarbhUta karane meM vaha saphala pratIta hote haiM / isa prakAra vaha mImAMsA sampradAya kI apekSA dhvanisampradAya ke adhika nikaTa A gaye haiN| yahA~ taka ki yadi unake dvArA pratipAdita tAtparyavRtti ko ho vyaJjanAvRtti kaha diyA jAye to koI tAttvika antara nahIM pdd'egaa|' ------ 1. dhanika-vRtti ( 4210 ) pR0 334-339 / 2. rasa-siddhAnta : itihAsa aura mUlyAMkana pR0 180-181 /

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dazarUpaka aura nATya darpaNa meM rasa-svarUpa evaM niSpatti : eka tulanAtmaka vivecana 135 AcArya mammaTa ne tAtparyavAda kA khaNDana karane ke lie usakI mUlabhUta mAnyatA 'yAvatkArya prasAritA' kI kalpanA para hI prahAra kiyA hai, kintu unakA yaha kathana kumArila dvArA pratipAdita tAtparyavAda ko lekara hI prerita hai / dhanaJjaya evaM dhanika ne tAtparya kI mImAMsA zAstra nibaddha kalpanA ko udAra banAkara itanA vistRta kara diyA hai ki usameM vyaJjanAvAdiyoM ke nikhila prapaJca kA antarbhAva ho jAtA hai tathA vyaJjanA aura tAtparya eka hI ho jAte haiN| parantu DaoN0 narezacandra pAThaka ke uparyukta vicAroM ke sandarbha meM bhI dhanaJjaya ke isa mantavya ko pUrNataH svIkAra nahIM kiyA jA sakatA hai| unakI dRSTi meM vAcyArtha padArtha sthAnIya aura vyaGgyArtha vAkyArtha sthAnIya hai| vAstava meM padArtha-vAcyArtha aura vAcyArtha-vyaGgyArtha kI prakRti paraspara nitAnta bhinna hai| vAcyArtha vyaGgyArtha meM padArtha-vAcyArtha-nyAya ghaTita nahIM hotA hai / tAtparya yaha hai ki padArtha-vAkyArtha meM ghaTatadapAdAnakAraNa-nyAya hotA hai arthAta jisa prakAra ghaTa ke jJAna ke samaya kapAla-dvaya rUpa usake upAdana kAraNa kI pRthak-pRthak pratIti nahIM hotI hai, usI prakAra vAkyArtha-bodha ke samaya paraspara ananvita padArtha-bodha bhI nahIM hotA hai; kyoMki vAkyArtha-bodha ke lie padArthoM kI saMyukta pratIti Avazyaka hai, vipula pratIti nahIM / vAcyArtha aura vyaGagyArtha ke sambandha meM yaha nyAya ghaTita nahIM hotA hai, kyoMki vyaGagyArtha ko pratIti ke sAtha-sAtha vAcyArtha bhI avabhAsita hotA hai, donoM kI samakAlika sattA paraspara virodhI nahIM hai| vyaGgyArtha kI pratipatti ke lie vAcyArtha kI pratIti kI sAdhanarUpatA ko AcArya Anandavardhana ne bhI svIkAra kiyA hai / aba yadi vibhAva aura rasa ke prasaGga meM isa vastusthiti kA avalokana kareM to svayaM dhanaJjaya kA mata hI unake viparIta dRSTigata hotA hai; kyoMki rasa kI anubhUti ke samaya vibhAva Adi kI bhI pratIti hotI rahatI hai| inake kramazaH padArtha aura vAkyArtha-sthAnIya hone ke kAraNa donoM kI eka sAtha hone vAlI anubhUti asaGgata hai| ataH rasa ko vAkyArtha-sthApanIya svIkAra nahIM kiyA jA sakatA / rasa vAkyArtha se bhinna vyaGgyArtha hI hai aura vaha tAtparyazakti kA viSaya nahIM hai / usake lie vyaJjanAvRtti kI svIkRti anivArya hai| bhaTTanAyaka kI AlocanA ke prasaGga meM AcArya abhinavagupta unake bhAvakatva vyApAra ko vyaJjanA se abhinna siddha kara dete haiN| unakI AlocanA ko yathAvat dhanaJjaya para bhI lAgU kiyA jA sakatA hai| abhinavagupta ke anusAra bhAvakatva vyApAra kA koI pRthak astitva nahIM hai, apitu vividha rasoM ke upayukta guNoM aura alaGkAroM meM hI usakA bhI parigraha ho jAtA hai / 'bhAvaka' zabda svayaM 'utpanna honA' arthavAlI 'bhU' dhAtu se niSpanna hai| ataH kAvya ko 1. rasa-siddhAnta : itihAsa aura mUlyAGkana pR0 181 / 2. na ca padArthavAkyArthanyAyovAcya[GgyoH / dhvanyA0 ( A0 ) pR0 1039 / 3. arthakatvAdekaM vAkyaM sAkAMkSaM cedvibhAge syAt / 46 / 2 / 2 jaiminIsUtra / dhvani-siddhAnta : virodhI sampradAya-unakI mAnyatAe~, pR0 306 se uddhRta / 4. yathA padArtha dvAreNa vAkyArtha : saMpratIyate / vAcyArtha pUrvikA tadvatpratipattasya vastunaH // 1 / 10 dhvanyA0 .

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kAjI aJjama saiphI rasoM kA bhAvaka kahanA prakArAntara se svayaM hI usake utpatti-pakSa ko svIkAra karanA hai| dhyAtavya hai ki svapakSa kI sthApanA se pUrva svayaM bhaTTanAyaka rasotpatti kA khaNDana karate haiN| eka tathya yaha bhI hai ki mAtra kAvya-zabda hI rasa ke bhAvaka nahIM hote; kyoMki artha ke ajJAna kI sthiti meM yaha sambhava nahIM hai aura ekAkI artha bhI bhAvakatva kI sAmarthya se rahita hotA hai, kyoMki usake bodhaka vibhinna zabdoM ke prayoga se bhI rasa-bhAvanA nahIM hotI hai| ataH zabda aura artha donoM sammilita rUpa se rasa ke bhAvaka hote haiN| ina donoM ke bhAvakatva kA to svayaM hamane bhI kathana kiyA hai ki jaba zabda athavA artha svayaM ko athavA apane artha ko gauNa karake vyaGagyArtha ko prakaTa karate haiM, taba vidvAn usa kAvya ko dhvani kahate haiN| isalie guNa, alaGkAra aura aucitya Adi itikartavyatA rUpa vyaJjanA-vyApAra ke mAdhyama se hI kAvya rasoM ko bhAvita karatA hai| aMzatrayI bhAvanA ke karaNa nAmaka aMza meM dhvanana vyApAra hI hotA hai| bhAvakatva kI dhvanana vyApAra meM antarbhu kta ke kAraNa dhanaJjaya aura dhanika kI sampUrNa mAnyatA svayameva dhvasta ho jAtI hai| DaoN0 rAmalakhana zukla dvArA kRta dhanaJjaya kI yaha AlocanA bhI ucita pratIta hotI hai ki unhoMne kavi kalpanA ko spaSTataH svIkAra kara liyA hai aura yaha siddha kiyA hai ki sAmAjika kI vAsanA ko udrikta karane meM vaha sahAyaka siddha hotI hai aura pariNAmasvarUpa sAmAjika apanI hI vAsanA kI rasarUpa meM carvaNA karatA hai, kintu sAmAjika kI vAsanA ko spaSTa svIkRti dekara bhI unhoMne usakI abhivyakti na mAnakara bahuta bar3I bhUla kI hai| sthAyIbhAva vAsanArUpa meM pratyeka sAmAjika meM avasthita rahate haiN| vibhAva Adi unhIM sthAyI bhAvoM ko udrikta karate haiM aura sAmAjika kI carvaNA svagata hI hotI hai| isa prakAra yadi hama dekheM to yaha spaSTa ho jAtA hai ki rasa kI abhivyakti hI hotI hai| vaha vAcyArtha ke rUpa meM pratIta nahIM hotaa| unhoMne kAvya ko rasavAn kaha kara yaha siddha kiyA hai ki yaha lAkSaNika prayoga hai| unakA kahanA hai ki rasodreka meM kAvya sahAyaka bhUtatattva hai| vaha vastutaH rasavAn nahIM hotA, rasavAn to sAmAjika hotA hai| itanA svIkAra karane ke bAvajUda unhoMne vAkyArtha meM hI rasa kaise mAna liyA ? yadi sthAyIbhAva hI vibhAvAdi se AsvAda-yogya banAye jAte haiM aura ye sthAyI bhAva sAmAjika ke haiM, jaisA ki dhanaJjaya aura dhanika ne svIkAra kiyA hai, to unakI mAnyatA nizcaya hI unake apane mata ke viparIta par3atI hai, --------- ------------ -- ------------- bhAvakatvamapi samucita guNAlaGkAraparigrahAtmakasmAbhireva vitatya vakSyate / kimitadapUrvam / kAvyaM ca rasAna pratibhAvakamiti yaducyate tatra bhavataiva bhAvanAdutpatti pakSa eva pratyujjIvitaH / lo0 (dhvanyA0 bhAga 1 ) pR0 317 / 2. bhaTTanAyakastvAha-raso na pratIyate / notpadyate / nAbhivyaMjyate / abhi. bhA0 (nA0 zA0 bhAga-1) pU. 276 / 3. na ca kAvyazabdAnAM kevalaM bhAvaka tvam, arthAparijJAne tadbhAvAt / na ca kevalAnAmarthAnAm, zabdAntareNA lmANatve tadayogAt / dvayostu bhAvakatvamasmAbhirevoktam / yathArthaH zabdo vA tamarthaM vyaktaH / 31 ityatra / tasmAd vyaJjakatvAraNyena vyApAreNa guNAlaGkArocityAdikaya ti kartavyaM tayA kAvyaM bhAvakaM rasAn bhAvayati, iti tryaMzAyAmapi bhAvanAyAM karaNAMze dhvanananeva niyatati / lo0 (dhvanyA0 bhAga-1) pR0 316-317 /

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dazarUpaka aura nATyadarpaNa meM rasa-svarUpa evaM niSpatti : eka tulanAtmaka vivecana 137 kyoMki vAcyArtha kA sambandha kAvya se hai aura kAvya meM rasa kI niSpatti nahIM hotii| rasa-rasanA kI niSpatti to sAmAjika meM hotI hai| ___DaoN0 rAmalakhana zukla dhanaJjaya dvArA kAvyAsvayita sAmAjika ke pariprekSya meM miTTI Adi se nirmita hAthI Adi krIDanaka ke sAtha krIr3Arata tathA phalasvarUpa apane utsAha kA ho AsvAdana karane vAle bAlaka ke udAharaNa kI AlocanA karate haiM aura isa para zaGkaka ke citra-turaMga-nyAya kA prabhAva svIkAra karate haiN| isa sambandha meM dhanaJjaya kI AlocanA karane se pUrva hamako yaha smaraNa rakhanA cAhie ki isase pUrva pakti meM hI isake hetubhUta vibhAva Adi ke nirvizeSa svarUpa kI kAvya dvArA prastuti kA dhanaJjaya kathana kara cuke haiN| ataH isa samaya nAyaka Adi ke sAmAnya rUpa ke sAtha sAmAjika ke tanmaya ho jAne kI avasthA hai| dhanaJjaya isa udAharaNa ke mAdhyama se do tathyoM ko spaSTa karanA cAhate haiN| prathama, vibhAva Adi ke avAstavika hone para bhI kAvya dvArA upasthApita usake sAmAnya svarUpa ke sAtha sahRdaya kI tanmayatA aura svastha Ananda kA hI usake dvArA AsvAdana | bAlaka jaba kRtrima krIDanakoM ke sAtha khelatA hai, taba abodhatAvaza vaha unako na to vAstavika hAthI-ghor3A samajhatA hai aura na hI kRtrima / ina donoM hI avasthAoM se mukta hokara vaha usake sAtha rAgAtmaka sambandha sthApita kara letA hai| krIr3A ke samaya usako apane hI utsAha Adi kI anubhUti hotI hai, isameM to koI sandeha hI nahIM hai / dhanaJjaya sahRdaya ke rasAsvAda ko krIDArata bAlaka ke sadRza nahIM kaha rahe haiM, apitu upamA mAtra de rahe haiN| sambhavataH DaoN0 zukla ko isameM isalie bhI anaucitya pratIta huA ki vaha bAlaka ke svotsAhAsvAdana ko praur3ha sAmAjika kI dRSTi se dekhate haiN| vastutaH usako bhI usI pariprekSya meM abodha bAla-dRSTi se dekheM to yaha anaucitya anucita hI pratIta hogaa| DaoN0 sulekhacandra zarmA bhI dhanaJjaya dvArA pradatta isa udAharaNa kI mahattA ko svIkAra karate haiN| unake anusAra yaha sahRdaya ke anubhava-saMsAra tathA kAvya-pariveza ke antaH sambandha ko krIDAparaka avadhAraNA ke AdhAra para vizleSita karatI hai| yadyapi dhanaJjaya ne krIDAvRtti meM kisI dArzanika athavA manovaijJAnika sandarbha ko apanI avadhAraNA ke mUla meM sthApita nahIM kiyA hai, kintu anukArya ke kAvyopahita svarUpa ke sAtha pramAtA ke antaHsambandha kI saMkalpanA kA eka viziSTa dharAtala isa vyAkhyA se udghATita huA hai| aba rAmacandra-guNacandra ke mantavya kI ora AlocanAtmaka dRSTipAta karate haiM / sarvaprathama unakI laukika prema Adi kI bhI rasa-rUpa meM svIkRti se sambaddha avadhAraNA kA avalokana kreN| vastutaH sudIrgha nATyazAstra paramparA meM kisI bhI AcArya dvArA lokagata rasa kI sattA-svIkRti kA Agraha nahIM kiyA gayA / ApavAdika rUpa meM bhaTTanAyaka kA ullekha avazya kiyA jA sakatA hai| tathyAtmaka dRSTikoNa se rAmacandra-guNacandra kI isa mAnyatA kA samarthana ucita pratIta nahIM hotA hai| loka aura nATya kI prakRti sarvathA bhinna hotI hai| isa sambandha meM DaoN. rAmamUrti tripAThI ko uddhRta karanA avasarAnurUpa hogaa| unakA kathana hai ki merA ekamatya unase bilkula nahIM hai jo yaha mAnate haiM 1. sAdhAraNIkaraNa : eka zAstrIya adhyayana pR0 108 / 2. pUrvokta pR0 109-110 / 3. abhinavottara saMskRta-kAvya-zAstra meM sAdhAraNIkaraNa-vimarza 50 42 / 4. pUrvokta pR0 47 / 18

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138 kAjI aJjuma saiphI ki vyavahAropayogI yA hAni-lAbhopayogI vyAvahArika sAmagrI evaM rasAtmaka pariNati pradAna karane vAlI rasocita sAmagrI kI prakRti meM koI antara nahIM hai / isalie unakA mata bhI nitAnta upekSya hai, jo roz2amarrA ke sAmAnya laukika anubhavoM se rasAtmaka anubhava kA antara svIkAra nahIM karate' / laukika ghaTanAoM evaM sAdhana-sAmagrI para vyakti kA niyantraNa nahIM hotA / unako yathAvat rUpa meM vyakti ko svIkAra karanA hI par3atA hai| isake viparIta nATya-sAmagrI svAdhIna hotI hai - nirmAtA afa kI dRSTi se aura grahItA sahRdaya kI dRSTi se bhI / kahA bhI gayA hai ki asImita kAvya-saMsAra kA prajApati kavi hI hotA hai aura samasta vizva isakI icchAnurUpa hI parivartita hotA hai | ataH loka aura kAvya kI prakRti kI bhinnatA ke AdhAra para usase udbhuta rasa kI prakRti meM bhI antara svIkAra karanA par3egA / isalie rAmacandra - guNacandra kI lokagata aura kAvyagata rasa kI avadhAraNA ko samAna dharAtala para svIkAra nahIM kiyA jA sakatA / vAstava meM kAvyika rasa kI udAtta anubhUti ke samakSa rakhanA usakI udAttatA aura garimA se cyuta karanA hai / eka tathya yaha bhI Alocya hai ki yadyapi rAmacandra guNacandra yaha svIkAra karate haiM ki lokagata kArya hetu evaM sahacArI ko hI kAvya meM kramazaH anubhAva, vibhAva aura vyabhicArI kahA jAtA hai tathApi lokagata rasa ke nirUpaNa ke avasara para bhI unhoMne 'vibhAva' Adi zabdoM kA hI prayoga kiyA hai, hetu Adi kA nahIM / utkarSa prApta cittavRtti rUpa sthAyIbhAva ko hI rasa svIkAra karane para bhI svayaM unake dvArA kAvyagata rasa ko apratyakSa evaM paragata tathA lokagata rasa ko pratyakSa evaM svagata kahanA virodhAbhAsI vaktavya hai / sambhavataH rAmacandra - guNacandra laukika rasa ko hI mula rasa svIkAra karate haiM aura kAvya meM lokagata kAraNa Adi kI hI zAbdika vibhAva Adi ke rUpa meM upasthiti ke AdhAra para mUlataH kArya rAma Adi kI dRSTi se inakI parokSatA aura paragatatA kA kathana karate haiM / vastutaH cittavRttyAtmaka sthAyI bhAva ke sAmAjikastha hone aura vibhAva Adi ke sAdhAraNIkRta hone meM inake mUla anukArya se asambaddha ho jAne ke kAraNa sahRdaya kI rasAnubhUti ko pratyakSa aura svagata svIkAra kiyA jAnA cAhie, parokSa evaM paragata nahIM / ataH rAmacandra- guNacandra kI etad viSayaka mAnyatA bhI pUrNataH asvIkArya hai | rAmacandra - guNacandra rasa kI lokottaratA kA to kathana karate haiM; parantu isa sambandha meM diyA gayA unakA tarka vicitra hai / kAvyagata vibhAvoM ke avAstavika hone se sAmAjikastha anubhAvoM aura vyabhicAriyoM kI aspaSTatA ko isa lokottaratA kA AdhAra svIkAra nahIM kiyA jA sakatA hai| eka tathya yaha bhI dhyAtavya hai ki rAmacandra - guNacandra yahA~ rasa ko lokottara kahate haiM, alaukika nahIM / rasa ko sukha-duHkhAtmaka rUpa ubhayAtmaka prakRti ke udghoSaka hone ke kAraNa ve abhinavagupta Adi samasta rasa ke alaukikatva kA samarthana karane kI sthiti meM nahIM haiM / ataH unake dvArA mAnya rasa kI 1. rasa-vimarza : pR0 87 / 2. apAre kAvya saMsAre kavireva prajApatiH / yathAsmai rocate vizvaM tathaiva parivartate // dhvanyA ( utta0 ) pR0 1229 / 3. vivRtti, nA0 da0 pR0 142 /

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dazarUpaka aura nATyadarpaNa meM rasa-svarUpa evaM niSpatti : eka tulanAtmaka vivecana 139 lokottaratA lokagata rasa se usakI bhinna prakRti kA bodhamAtra karAtI hai tathApi unakI yaha lokottaratA viSayaka avadhAraNA bhI sarvathA agrAhya hai| aba sAmAjika kI rasAnubhUti ke sambandha meM dhanaJjaya aura rAmacandra-guNacandra ke vicAroM ko tulanAtmaka dRSTi se dekheM / donoM ke vicAroM meM antara parilakSita hotA hai / rUpaka racanA ke samaya rAma Adi vAstavika anukArya ke upasthita na hone para bhI RSitulya kavi apane jJAna-cakSuoM se unake darzana kara kAvya meM unakA upanibandhana karatA hai| isa prakAra kavi-kalpanA aura kAvyanirmANa meM unake mahattva ko dhanaJjaya aura rAmacandra-guNacandra samAnarUpeNa svIkAra karate haiN| dhanaJjajaya kI mAnyatA hai ki kavi nibaddha anukArya vAstavika anukArya se bhinna hote haiM kyoMki kAvya meM kavi vyakti-vizeSa kA nahIM apitu unakI dhIrodAtta Adi avasthAoM kA hI citraNa karatA hai| vyaktigata vaicitrya se rahita ye avasthAe~ hI sAmAjikastha 'rati' Adi ko bhAvita kara usake rasAsvAda meM nimittabhUta hotI haiN|' dhanaJjaya ne yadyapi bhaTTanAyaka ke 'sAdhAraNIkaraNa' zabda kA prayoga to nahIM kiyA tathApi yahA~ vaha aspaSTataH vibhAva Adi ke sAdhAraNIkaraNa kA hI kathana karate haiN| isI prasaGga meM yaha bhI dhyAtavya hai ki vibhAva Adi ke sadRza sthAyIbhAva ke sAdhAraNIkaraNa kA ullekha bhaTTanAyaka ke samAna unhoMne bhI nahIM kiyA hai| sambhavataH dhanaJjaya ne vibhAva Adi ke sAdhAraNIkaraNa kI avasthA meM sthAyIbhAva ke sAdhAraNIkaraNa ko sAmAnya prakriyA samajha kara anirdiSTa hI chor3a diyaa| DaoN0 rAmalakhana zukla ke anusAra vibhAva Adi ke sAtha sthAyIbhAva ke sAdhAraNIkaraNa kI svIkRti avazya honI cAhie, anyathA rasa kisa AdhAra para bhAvyamAna hogaa| kAvya-saundarya jaba sAmAjika kI cetanA ko uttejita kara detA hai, usa samaya kAvyanihita bhAva se sAmAjika kA nijI bhAva ubuddha ho jAtA hai aura sAdhAraNIbhUta rUpa meM hI usakI udbuddhi hogii| sAmAjika ke vAsanArUpa sAdhAraNIbhUta bhAva kI ubuddhi hI rasa ke bhAvita hone meM kAraNa hotI hai|2 bhaTTanAyaka ke prasaGga meM unake dvArA anukta hone para bhI sthAyIbhAva ke sAdhAraNIkaraNa ko svAbhAvika prakriyA ke rUpa meM govinda Thakkura aura vAmana jhalakIkara ne bhI nirdiSTa kiyA hai| rasAnubhUti kI isa prakriyA meM rAmacandra-guNacandra kahIM bhI dhanaJjaya ke sadRza vibhAva Adi ke sAdhAraNIkaraNa ko spaSTa rUpa meM svIkAra nahIM karate haiN| unakI dRSTi meM to isake mUla meM adhyavasAya kA bhAva hI sakriya hai| isake bhI do caraNa haiM / prathama to anukartA kA mUla anukArya ke sAtha adhyavasAya hotA hai aura dvitIya prekSaka kA | anukartA ke adhyavasAya meM usake dvArA kavinibaddha caritra kA punaH-punaH adhyayana, abhinaya viSayaka atyanta abhyAsa aura sAkSAtdRSTa se mUla anukArya ke anukaraNa kI bhAvanA isameM sahAyaka hotI hai / prekSaka ke adhyavasAya meM vAstavika anukArya se sambaddha 1. daza0 4 / 40-41 pUrvA / 2. sAdhAraNIkaraNa : eka zAstrIya adhyayana pR0 142-143 / 3. bhAvakattvaM sAdhAraNIkaraNama / tena hi vyApAreNa vibhAvAdayaH sthAyI ca sAdhAraNI kriyante / pUrvokta grantha ke pR0 142 se uddhRta / 4. anya sambandhitvenAsAdhAraNasya vibhAvAdeH sthAyinazca vyaktivizeSAMzaparihAreNopasthApanaM sAdhAraNIkaraNam" tadAtmanA / bhAvyamAnaH sAdhAraNI kriyamANaH / bAlabo0 (kA0 pra0-vAmana jhalakIkara) 10 107 /

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140 kAjI aJjama saiphI zabda-saMketoM ke jJAna, abhinaya ke samaya zabdAyamAna atyanta hRdayahArI pAzva-saMgota aura caturvidha abhinaya se utpanna sajIvatA nimittabhUta hotI hai isa prakAra prekSaka anukartA meM hI mUla anukArya kA adhyavasAya kara usake sukha-duHkha meM tanmaya hokara usakI sukha-duHkhAtmaka avasthAoM kA anubhava karatA hai|' rAmacandra-guNacandra spaSTataH vibhAva Adi rUpa kavi-nibaddha anukArya kA nivizeSIkaraNa athavA sAmAnyIkaraNa usa rUpa meM svIkAra nahIM karate, jisa rUpa meM dhanaJjaya ko svIkArya hai aura isa bhrAntivaza unakI dRSTi meM tatpazcAt hI prekSaka anukArya ke sukha duHkha meM tanmayIbhAva ko prApta ho jAtA hai| vastutaH yadi rAmacandra-guNacandra ke vicAroM ko dRSTi meM rakhakara saMskRtAcAryoM kI sampUrNa paramparA para dRSTipAta kareM to hama sahasA hI antima praur3ha AcArya paNDitarAja jagannAtha para ruka jAte haiN| jagannAtha spaSTarUpeNa sAdhAraNIkaraNa kA virodha kara tAdAtmya siddhAnta ko sthAni haiN| unake anusAra sAdhAraNIkaraNa bhI doSa vizeSa kI kalpanA ke binA sambhava nahIM hai| ataH sAdhAraNIkaraNa aura doSa vizeSa rUpa do hetuoM kI svIkRti ke sthAna para bhAvanA rUpa ke AdhAra para pramAtA kI Azraya ke sAtha abheda-buddhi ko svIkAra karanA hI adhika zreyaskara pratIta hotA hai| isa prakriyA meM sAdhAraNIkaraNa kA saralatayA parihAra ho jAtA hai| isa dRSTi se paNDitarAja jagannAtha ko rAmacandra-guNacandra kI paramparA meM rakhA jA sakatA hai| parantu yadi rasAnubhUti ke sambandha meM rAmacandra-guNacandra kI niyataviSayaka aura aniyata arthAt sAmAnya viSayaka avadhAraNA kA avalokana kareM to aisA pratIta hotA hai ki vaha sAdhAraNIkaraNa vyApAra ko svIkAra karate haiM, kyoMki unakA spaSTa kathana hai ki vAstavika na hone para bhI kAvya evaM abhinaya ke mAdhyama se vidyamAna-se pratIta hone vAle vibhAva anusandhAtA, prekSaka aura zrotA ke sAmAnya sthAyIbhAva ko hI rasa ke rUpa meM ubuddha karate haiN| kAvya athavA nATaka Adi meM sItA ke prati rAma ke zRMgArabhAva kA anukaraNa kiye jAne para sAmAjika meM sItA viSayaka zRMgAra kA samullAsa nahIM hotA hai, apitu usako sAmAnya strI viSayaka rasAsvAda hI hotA hai| DaoN0 ke0 eca0 trivedI' aura DaoN0 sulekhacandra zarmA bhI rAmacandra-guNacandra dvArA sAdhAraNIkaraNavyApAra kI svIkRti kA kathana karate haiN| nizcita rUpa se unakI yaha avadhAraNA unakI hI mala anukArya ke sAtha adhyavasAya athavA tAdAtmya kI mAnyatA ke viruddha pratIta hotI hai| sAdhAraNIkaraNa aura mUla anukArya ke sAtha tAdAtmya ke vicAroM para yadi dRSTipAta kareM to rAmacandra-guNacandra ko AcArya vizvanAtha kI zreNI meM rakhA jA sakatA hai| vizvanAtha bhI sAdhAraNIkaraNa aura anukArya se abheda arthAt tAdAtmya ko eka sAtha svIkAra karate haiN| unake anusAra 1. vivRtti, nA da0 pR0 167-168 / 2. yadyapi vibhAvAdInAM sAdhAraNyaM prAcIneruktama, tadapi kAvyena zakuntalAdizabdaiH zakuntalAtvAdi prakAzaka bodhajanakaiH pratipAdyamAneSu zakuntalAdiSu doSAvizeSakalpanaM vinA durUpapAdanam / ato'vazyakalpye doSavizeSe, tenaiva svAtmani duSyantAdyabhedabuddhirapi suuppaadaa| rasagaM0 10 114 / 3. vivRtti, nA da0 pR0 142-143 / 4. di nATyadarpaNa oNpha rAmacandra eNDa guNa candra : e kriTikala sTaDI pR0 147 / 5. abhinavottara saMskRta-kAvyazAstra meM sAdhAraNIkaraNa-vimarza 10 65 /

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dazarUpaka aura nATyadarpaNa meM rasa-svarUpa evaM niSpatti eka tulanAtmaka vivecana 141 sAdhAraNIkRta vibhAva Adi ke prabhAva se hI pramAtA hanumAn Adi samudra-laGghana Adi rUpa alaukika kAryoM ke sAtha abheda sambandha sthApita kara letA hai aura taba vaha hanumAn Adi ke utsAha Adi kA anubhava karane lagatA hai / ' yahA~ vizvanAtha ke mata meM yaha AzaGkA sambhava hai ki sAdhAraNIkRta hone para to hanumAn Adi viziSTa nahIM apitu sAmAnya ho jAte haiM, taba punaH unake viziSTa rUpa ke sAtha mAtA abheda sambandha kisa prakAra sthApita kara sakatA hai / rAmacandra purI isa virodhAbhAsa kA samAdhAna prastuta karate hue kahate haiM ki yadi vicArapUrvaka dekhA jAye to vizvanAtha kA sAdhAraNIkaraNa se tAtparya yahI thA ki pramAtA ke lie nATya-kAvya nibaddha pAtroM kA sAdhAraNIkaraNa ho jAtA hai arthAt rAmAdi alaukika pAtra pramAtA Adi ke lie agamya nahIM raha jAte / vaha unake stara para pahu~ca jAtA hai to usake prabhAva se vaha unake sAtha tAdAtmya sthApita kara letA hai aisI vyAkhyA karane para vizvanAtha aura jagannAtha eka hI siddhAnta ke sthApaka kahe jA sakate haiN| kyA unake isa spaSTIkaraNa ko rAmacandra - guNacandra ke prasaGga meM svIkAra nahIM kiyA jA sakatA kyoMki AcArya vizvanAtha kA sAdhAraNIkaraNa bhI to pramAtA ke mUla anukArya ke sAtha tAdAtmya meM pUrva sopAna kA kArya karatA hai / / ? AcArya bharata kA kathana hai ki sAmAnya guNayoga se rasa niSpanna hote haiM / sAdhAraNIkaraNa aura tAdAtmya siddhAntoM ke madhya unake bIjarUpa kA anusandhAna bharata ke ina zabdoM meM sambhava hai / isI prakAra dhanaJjaya dvArA svIkRta sAdhAraNIkaraNa aura rAmacandra- guNacandra dvArA svIkRta tAdAtmya athavA adhyavasAna ke aucitya anaucitya viSayaka carcA meM lipta honA ucita pratIta nahIM hotA, tathApi itanA kathana anucita na hogA ki sAdhAraNIkaraNa ko svIkAra karane para bhI tAdAtmya ko kisI na kisI rUpa meM svIkAra avazya karanA hogA / bhaTTa nAyaka dvArA nirUpita sAdhAraNIkaraNa siddhAnta ke saMzodhaka abhinavagupta ke vicAroM meM bhI tAdAtmya kI pratidhvani kA zravaNa sambhava hai / rAmacandra purI kA kathana hai ki AcArya bharata tathA bhaTTanAyaka ko bhI Azraya ke sAtha pramAtA ke tAdAtmya kA siddhAnta svIkArya thA / " yadi yahI vastusthiti hai to dhanaJjaya ke sambandha meM bhI yaha kalpanA sahaja sambhava hai / 1. vyApAro'sti vibhAvAdernAmnA sAdhAraNI kRtiH / yasyAsanpAthodhiplavanAdayaH // 9 // tatprabhAveNa, pramAtA tadabhedena svAtmAnaM pratipadyate / utsAhAdisamudbodhaH sAdhAraNyAbhimAnataH // 10 // nRNAmapi samudrAdilaMghanAdau na duSyati // 113 sA0 da0 2. sAdhAraNIkaraNa aura tAdAtmya pR0 67 / 3. ebhyazca sAmAnyaguNayogena rasA niSpadyante / nA0 zA0 bhAga - 1 pR0 348 / 4. tathAhi -- laukikAnumAnena saMskRtaH pramadAdinA tatsthyena pratipadyate / apitu hRdayasaMvAdAtmaka sahRdayatva - balAtpUrNIbhaviSyadrasAsvAdAGkurIbhAvenAnumAnasmRtyAdisopAnamAruhya va tanmayIbhAvocitacarvaNAprANatayA / abhi0 bhA0 ( nA0 zA 0 bhAga - 1 ) pR0 284 // 5. sAdhAraNIkaraNa aura tAdAtmya pR0 61

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142 kAjI aJjama saiphI pramAtA kI rasAnubhUti ke sambandha meM yadi Adhunika manovaijJAnika dRSTikoNa se dekhA jAye to dhanaJjaya kI apekSA rAmacandra-guNacandra kI vicAradhArA satya ke adhika nikaTa pratIta hotI hai| DaoN. sulekhacandra zarmA bhI isa tathya ko svIkAra karate hue kahate haiM ki kAvyAsvAda aura lokAnubhUti ke jisa sambandha ko ve jisa yathAthaM manovaijJAnika AdhAra para pratiSThita karate haiM, usameM anubhUtiyoM ke sAmaJjasya ke guNAtmaka koTikrama kI Adhunika avadhAraNA unake cintana ko viziSTa banA detI hai| kAjI pAr3A, bijanaura (u. pra.) 246701 saMdarbha grantha 1. abhinavottara saMskRta-kAvyazAstra meM sAdhAraNIkaraNa-vimarza : DaoN. sulekha candra zarmA, devapANi pariSad dillI, prathama saMskaraNa 1983 / / 2. abhi. bhA.-abhinavabhAratI ( nATyazAstra se uddhRta) 3. kA. pra.-kAnya prakAza : mammaTa; AcArya vizvezvara, jJAnamaNDala limiTeDa, vArANasI, prathama saMskaraNa 1960 / 4. daza.-dazarUpaka : dhanaJjaya, DaoN. zrI nivAsa zAstrI, sAhitya bhaNDAra, meraTha, tRtIya saMskaraNa 1976 / 5. di nATyadarpaNa oNpha rAmacandra eNDa guNacandra-e kriTikala sTaDI : DaoN. eca. trivedI; ela. DI. insTI TyUTa oNpha iNDolaoNjI, ahamadAbAda, pharsTa eDizana 1966 / 6. dhanika-vRtti ( dhanaJjaya ke dazarUpaka se uddhRt)| 7. dhvani-siddhAnta : virodhI sampradAya-unakI mAnyatAe~ : DaoN. surezacandra pANDeya, vasumatI prakAzana, ilAhAbAda, prathama saMskaraNa 1972 / 8. dhvanyA.-dhvanyAloka : Anandavardhana, DaoN rAmasAgara tripAThI, dvitIya khaNDa, motIlAla banArasI dAsa, dillI, prathama saMskaraNa 1963 / . 9. nA. da.-nATyadarpaNa : rAmacandra-gaNacandra; oriyaNTala insTITyUTa, bar3audA 1959 / 10. nA. zA.-nATyazAstra : AcArya bharata; bhAga-1, orieNTala insTITyUTa bar3audA, dvitIya saMskaraNa 1956 / 11. bAla bo.-bAlabodhinI : bhaTTavAmanAcArya jhalakIkara dvArA racita kAvya prakAza kI TIkA : nirNayasAgara presa, bambaI, dvitIya saMskaraNa 1901 / 12. bhAratIya darzana : baladeva upAdhyAya; zAradA mandira, vArANasI, 1971 / 13. rasa-siddhAnta : DaoN. RSikumAra caturvedI; granthAyana, sarvodaya nagara, sAsanIgeTa, alIgar3ha, prathama saMskaraNa 1981 / 14. rasagaMgAdhara kA zAstrIya adhyayana : DaoN. premasvarUpa gupta; bhArata prakAzana mandira, alIgar3ha, prathama - saMskaraNa 1962 / 15. rasa-siddhAnta : DaoN. nagendra : nezanala pabliziMga hAusa, dillI, tRtIya saMskaraNa 1976 / 1. abhinavottara saMskRta-kAvyazAstra meM sAdhAraNIkaraNa-vimarza pR0 65 /

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dazarUpaka aura nATyadarpaNa meM rasa-svarUpa evaM niSpatti : eka tulanAtmaka vivecana 143 16. rasa-siddhAnta : itihAsa aura mUlyAMkana : sampAdaka DaoN. rAmagopAla zarmA aura pratApacandra jaisavAla, samIkSA loka kAryAlaya, AgarA 1978 / 17. isa-vimarza : DA. rAmamati tripAThI, vidyAmandira. vArANasI. prathama saMskaraNa 1965 / 18. rasagaM.-rasagaMgAdhara-paNDitarAja jagannAtha, badarInAtha jhA aura madana mohana jhA, prathama Anana, caukhambA vidyAbhavana, vArANasI, dvitIya saMskaraNa 1964 / 19. lo0-locana, dhvanyAloka para abhinavagupta kI TIkA (dhvanyAloka se uddhRta) . saMskRta-nATya-siddhAnta : DaoN. ramAkAnta tripAThI, caukhambA vidyAbhavana, vArANasI, prathama saMskaraNa 21. sAdhAraNIkaraNa eka zAstrIya adhyayana : DA0 rAmalakhana zukla; sAhitya sadana, deharAdUna, prathama saMskaraNa 1967 / 22. sA0 da0-sAhitya darpaNa : vizvanAtha; zAlagrAma zAstrI, motIlAla banArasIdAsa, dillI, saptama saMskararaNa 1973 / 23. sAdhAraNIkaraNa aura tAdAtmya : rAmacandra purI, pustaka pracAra, gAndhInagara, dillI, prathama saMskaraNa 1983 / 23. hi. nA0 da0-hindI nATyadarpaNa : rAmacandra-guNacandra, AcArya vizvezvara, hindI vibhAga, dillI vizvavidyAlaya, dillI, prathama saMskaraNa 1961 / / 25. hisTrI Apha saMskRta poyaTiksa : pI0 vI0 kANe, motIlAla banArasIdAsa, dillI, tharDa eDizana 1961 /

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khajurAho kA pArzvanAtha mandira : brAhmaNa evaM jaina dharmoM ke samanvaya kA mUrtarUpa DaoN0 mAruti nandana prasAda tivArI jaina dharma meM samanvaya kA bhAva atyanta udAra rahA hai| isI kAraNa brAhmaNa dharma ke devIdevatAoM ko jaina devamaNDala meM udAratApUrvaka sammilita kiyA gayA hai| jaina dharma kI 63 zalAkApuruSoM kI sUcI meM rAma, balarAma evaM kRSNa vAsudeva ke atirikta rAvaNa evaM jarAsaMdha bhI sammilita haiN|' rAma aura kRSNa brAhmaNa dharma ke do sarvAdhika mahatvapUrNa caritra rahe haiN| janamAnasa meM inakI vizeSa lokapriyatA ke kAraNa hI jaina devamaNDala meM inheM kramazaH 20veM tIrthaMkara munisuvrata ke samakAlIna 8veM baladeva aura 22veM tIrthaGkara neminAtha ke cacere bhAI ke rUpa meM 9veM vAsudeva ke rUpa meM mAnyatA milii| mathurA kI kuSANakAlIna neminAtha-mUrtiyoM meM sarvaprathama balarAma aura kRSNa kA nirUpaNa huA hai| mathurA ke atirikta balarAma aura kRSNa kA aMkana devagar3ha (mandira-2, 10vIM zatI I0) kI neminAtha mUrtiyoM meM tathA vimalavasahI evaM lUNavasahI (12vIM-13vIM zatI I0) ke vitAnoM para dekhA jA sakatA hai| kRSNa kI tulanA meM rAma kA zilpAMkana lokapriya nahIM thaa| rAma kI matiyA~ kevala khajarAho ke pAzrvanAtha jaina mandira para hI milatI haiN| 24 tIrthaMkaroM ke zAsana devatAoM ke rUpa meM nirUpita yakSa aura yakSiyoM meM bhI adhikAMza brAhmaNa prabhAva se yukta haiN| inake viSNu, ziva, brahmA, indra, skanda kAttikeya, kAlI, gaurI, sarasvatI, cAmuNDA ke nAmoM aura lakSaNoM ke prabhAva dekhe jA sakate haiN| RSabhanAtha ke gomukha yakSa aura cakrezvarI yakSI tathA zreyAMsanAtha ke Izvara yakSa aura gaurI yakSI isa prabhAva ko pUrI taraha spaSTa karate haiN| jaina devamaNDala meM brAhmaNa devI-devatAoM ke sammilita kie jAne ke anya kaI udAharaNa bhI die jA sakate haiM / kintu yahA~ khajurAho ke pArzvanAtha jaina mandira para AkArita brAhmaNa deva-mUrtiyoM kA donoM dharmoM ke samanvaya kI dRSTi se adhyayana hI hamArA abhISTa hai / madhya pradeza ke chattarapura jile meM sthita khajurAho, mUrtiyoM aura mandiroM ke kAraNa vizva prasiddha hai / candela zAsakoM ke saMrakSaNa meM lagabhaga 9vIM se 12vIM zatI I0 ke madhya isa sthala para zaiva, vaiSNava, zAkta evaM jaina dharmoM se sambandhita mandiroM aura mUrtiyoM kA nirmANa huaa| khajurAho ke 1. paumacariya, 5-145-57 / 2. rAma se sambandhita granthoM meM vimalasUri kRta paumacariya ( 473 I0 ) aura kRSNa se sambandhita granthoM meM uttarAdhyayanasUtra, nAyAdhammakahAo evaM aMtagaDdasAo jaise tIsarI-cauthI zatI I0 ke prArambhika granthoM ke atirikta jinasenakRta harivaMzapurANa (783 I0), mahApurANa evaM hemacandra kRta trizasTizalAkA puruSa caritra mukhya haiN| 3. rAjya saMgrahAlaya, lakhanaU je. 8, je. 47, je. 121; mathurA saMgrahAlaya, 2502 / 4. kAliyadamana, kaMduka krIr3A, nRsiMhamUrti ( vimalavasaho); kRSNa janma evaM bAlalIlA ke dRzya ( luunnvshii)|

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khajurAho kA pArzvanAtha mandira : brAhmaNa evaM jaina dharmoM ke samanvaya kA mUrtarUpa jaina mandira pUrvI samha ke mandiroM ke antargata Ate haiN| ghaNTaI mandira ke atirikta khajurAho ke anya sabhI prAcIna aura navIna jaina mandira eka vizAla kintu Adhunika cahAradIvArI ke andara sthita haiN| isa sthala ke navIna jaina mandira bhI prAcIna mandiroM ke dhvaMsAvazeSoM se hI nirmita haiN| vartamAna meM isa cahAradIvArI ke andara kula 32 jaina mandira haiM, jinameM kevala pArzvanAtha aura AdinAtha mandira hI apane mUlarUpa meM haiN| khajurAho ke jaina mandiroM meM pArzvanAtha mandira prAcIna aura sarvAdhika surakSita hai| sthApatyagata yojanA evaM mUrta alaMkaraNoM kI dRSTi se bhI pArzvanAtha mandira jaina mandiroM meM vizAlatama evaM sarvotkRSTa hai| pUrvAbhimukha pArzvanAtha mandira ke pazcimI prakSepa meM garbhagRha ke pRSThabhAga se jur3A eka svatantra devAlaya bhI hai, jo isa mandira kI abhinava vizeSatA hai| zrIkRSNadeva ne lakSmaNa mandira (930-50 I0) se samAnatA ke AdhAra para pArzvanAtha mandira ko dhaMga ke zAsanakAla ke prArambhika dinoM (950-70 I0) meM nirmita mAnA hai|' pArzvanAtha mandira mUlataH RSabhanAtha ko samarpita thA, jo garbhagRha ko gomukha-cakrezvarI se yukta mUla pratimA ke siMhAsana tathA lalATabimba para cakrezvarI ke nirUpaNa se spaSTa hai| pArzvanAtha mandira brAhmaNa aura jaina dharmoM ke samanvaya kA niHsandeha mUrtarUpa hai| donoM dharmoM ke samanvaya yA sahaastitva kA itanA spaSTa mUrta udAharaNa hameM anya kisI mandira meM nahIM milatA hai| isa mandira ke vibhinna bhAgoM para brAhmaNa dharma ke devI-devatAoM tathA kAma sambandhI mUrtiyAM banI haiM. jo mandira ke nirmANa meM brAhmaNa prabhAva ko pUrI taraha spaSTa karatI haiN| viSNu ko samarpita pUrvavartI lakSmaNa mandira kA, sthApatya aura deva-mUrtiyoM kI dRSTi se pArzvanAtha mandira para spaSTa prabhAva dekhA jA sakatA hai| donoM mandiroM kI kRSNalIlA ( yamalArjuna ) tathA rAma-sItA-hanumAna aura balarAmarevatI kI mUrtiyAM samAna vivaraNoM vAlI haiN| pArzvanAtha jaina mandira ke vikrama saMvat 1011 ke lekha meM ullekha hai ki dhaMga ke zAsana kAla meM ho zreSThi pAhila ne jinanAtha ( pArzvanAtha ) kA bhavya mandira banavAkara usake lie prabhUta dAna diyA thaa| mahArAja dhaMga ke guru vAsavacandra bhI jaina the, jinhoMne nizcita ho apane pada ke prabhAva kA upayoga kiyA hogaa| pAhila dvArA pArzvanAtha mandira ko sAta vATikAoM kA dAna die jAne para dhaMga ne unakA sammAna bhI kiyA thaa| yaha bAta jaina dharma ke prati dhaMga ke udAra dRSTikoNa ko prakaTa karatI hai| ___ pArzvanAtha mandira ke garbhagRha tathA maNDapa ko bhittiyoM ke prakSepoM aura AloM meM jaMghA para kramazaH nIce se Upara kI ora choTI hotI gayI mUrtiyoM ko tIna samAnAntara paMktiyA~ haiN| nIce kI 1. kRSNadeva, "di Tempulsa Apha khajurAho ina senTrala iNDiyA, enthiyaNTa iNDiyA, aMka 15, 1959, pa. 54; lakSmaNa aura pArzvanAtha mandiroM para dhaMga ke zAsana kAla ke vikrama saMvat 1011 ( 954 I0 ) ke do lekha haiN| ina lekhoM kI lipi meM paryApta antara ke kAraNa pArzvanAtha mandira ke lekha ko lupta mUla abhilekha kI pratilipi mAnA jAtA hai, jise lagabhaga 100 varSa bAda phira se likhA gyaa| 2. epigrAphiyA iNDikA, khaNDa-1, pR. 135-36; kRSNadeva, pUrvanirdiSTa, pR. 45; jannAsa, I0 tathA Ubaiye, je., khajurAho, hega, 1960, pR. 6 /

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146 DaoN0 mAruti nandana prasAda tivArI paMkti meM prakSepoM para vibhinna devatAoM kI svataMtra tathA zaktisahita evam apsarAoM tathA jinoM kI lAMchana rahita mUrtiyA~ haiM / inameM aSTadikpAloM, yakSI ambikA, ziva, viSNu evaM brahmA Adi kI mUrtiyA~ haiM / bIca-bIca meM AloM meM vyAloM kI vividha rUpoM vAlI mUrtiyA~ haiM / madhya kI paMkti meM vibhinna deva yugaloM, lakSmI tathA lAMchanarahita jinoM Adi kI mUrtiyA~ haiM / mUrtivijJAna kI dRSTi se kevala nicalI do paMktiyoM kI mUrtiyA~ ho mahatvapUrNa haiM / ' Upara kI paMkti meM prakSepoM tathA AloM meM puSpahAra se yukta vidyAdhara yugala, gandharvaM evaM kinnara - kinnariyoM kI uDDIyamAna AkRtiyA~ haiM / nIce kI donoM paMktiyoM kI deva yugala evaM svataMtra devoM kI mUrtiyoM meM devatA sadeva caturbhuja haiM kintu unakI zaktiyAM dvibhujA haiM / ina mUrtiyoM meM devatAoM kI zaktiyoM kI eka bhujA sadA AliMgana-mudrA meM hai aura dUsare meM darpaNa yA padma pradarzita hai| tAtparya yaha hai ki vibhinna devatAoM ke sAtha unakI pAramparika zaktiyoM, yathA - viSNu ke sAtha lakSmI, brahmA ke sAtha brahmANI evaM ziva ke sAtha zivA ke sthAna para vyaktigata vizeSatAoM se rahita sAmAnya lakSaNoM vAlI zaktiyA~ nirUpita haiM / maNDapa aura garbhagRha jaMghA ke atirikta brAhmaNa devatAoM kI svataMtra evaM yugala mUrtiyAM mandira ke zikhara evaM varaNDa bhAga para bhI cAroM ora banI haiN| svataMtra devamUrtiyoM meM kevala ziva, viSNu evaM brahmA kI tathA devayugaloM meM ziva viSNu evaM brahmA ke sAtha hI kubera rAma, balarAma, agni evaM kAma kI bhI mUrtiyAM haiN| jaMghA kI mUrtiyoM meM devatA sadaiva tribhaMga meM haiM, para anya bhAgoM kI mUrtiyoM meM inheM lalitamudrA meM bhI dikhAyA gayA hai / mandira ke jaMghA evaM anya bhAgoM para jaina yakSI, ambikA evaM cakrezvarI tathA sarasvatI, lakSmI, brahmANI Adi kI bhI mUrtiyAM haiN| jinoM tathA cakrezvarI evaM ambikA yakSiyoM kI tiyoM ke atirikta maNDapa ke jaMghA kI anya sabhI mUrtiyAM brAhmaNa devakula se sambandhita aura prabhAvita haiN| ina mUrtiyoM meM viSNu ke kisI avatAra rUpa tathA isI prakAra ziva ke kisI saMhAraka yA anugrahakArI svarUpa kI mUrtiyAM nahIM haiM, jisase yaha prakaTa hotA hai ki kalAkAra ne brAhmaNa prabhAva para kiMcit niyaMtraNa rakhane kI bhI ceSTA kI thI / trizUla evaM sarpa tathA nandI vAhana vAle ziva evaM zraka aura pustaka se yukta brahmA ko kucha vidvAnoM ne kramaza: jaina paramparA ke Izvara aura brahmazAnti yakSoM se pahacAnane kA prayAsa kiyA hai, jo isa mandira ke zilpAMkana meM brAhmaNa devamUrtiyoM ke spaSTa prabhAva ke pariprekSya meM prAsaMgika nahIM hai| khajurAho meM zreyAMzanAtha kI eka bhI mUrti nahIM hai, ataH zreyAMzanAtha ke yakSa Izvara ke svataMtra nirUpaNa kA prazna hI nahIM uThatA / isI prakAra pArzvanAtha mandira para viSNu evaM balarAma kI kaI svatantra tathA zaktisahita yugala mUrtiyA~ haiM / kintu khajurAho kI neminAtha kI mUrtiyoM meM balarAma aura kRSNa kA nirUpaNa nahIM huA hai, jabaki devagar3ha tathA mathurA ke digambara sthaloM para neminAtha kI mUrtiyoM meM inakA aMkana huA hai / tAtparya yaha ki pArzvanAtha mandira kI viSNu tathA balarAma kI mUrtiyA~ brAhmaNa mandiroM ke anukaraNa para banIM / yadi ye jaina paramparA ke antargata banI hotIM to neminAtha kI mUrtiyoM meM bhI unakA nizcita hI aMkana huA hotaa| isI sandarbha meM eka anya mahattvapUrNa bAta yaha hai ki devatAoM kA apanI zaktiyoM ke sAtha AliMganamudrA meM nirUpaNa bhI pUrI taraha jaina paramparA ke viruddha hai / jaina paramparA meM kahIM bhI koI devatA apanI zakti ke sAtha abhilakSita nahIM huA hai / aisI sthiti meM 1. vistAra ke lie draSTavya, bruna, klAz2a, "di phigara Ava TU loara rilIphsa Ana di pArzvanAtha Temmula aiTa khajurAho", AcArya zrI vijaya vallabhasUri smAraka grantha, bambaI, 1956, pR. 7-35 //

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khajurAho kA pArzvanAtha mandira : brAhmaNa evaM jaina dharmoM ke samanvaya kA mUrtarUpa 147 devatAoM kA zakti ke sAtha aura vaha bhI AliMganamudrA meM nirUpaNa paramparA ke sarvathA pratikUla hai| yaha tathya bhI mandira kI mUrtiyoM ke brAhmaNa deva-parivAra se sambandhita hone kA hI samarthaka hai| pArzvanAtha mandira kI apsarA mUrtiyA~ khajurAho mandiroM meM sarvazreSTha mAnI jAtI haiM / inameM nArI saundarya pUrI taraha sAkAra ho uThA hai| apsarA mUrtiyoM meM tIkhI bhaMgimAoM ke mAdhyama se zArIrika AkarSaNa aura aindrikatA kI jo abhivyakti haI hai. jaina dharma usakI bhI saMsta karatA / apsarA mUrtiyoM ke atirikta mandira para kAmakriyA meM rata yugaloM kI cAra mUrtiyAM haiN| inameM strI-puruSa yugaloM ko nirvastra aura pragAr3ha AliMgana tathA sambhoga ko sthiti meM dikhAyA gayA hai / garbhagRha kI dakSiNI bhitti para vastradhArI eka strI puruSa yugala kI pragAr3ha meM AliMganabaddha mUrti bhI hai| yadyapi pAzvanAtha mandira kI kAma-mUrtiyA~ khajurAho ke lakSmaNa, kandariyA mahAdeva, dUlAdeva evaM vizvanAtha mandiroM kI tulanA meM bilkula hI uddAma nahIM haiM kintu isa prakAra kA zilpAMkana nizcita hI brAhmaNa mandiroM ke prabhAva kA pratiphala hai| pArzvanAtha mandira ke zilpAMkana meM jahA~ brAhmaNa prabhAva pUrI taraha mukhara hai vahIM AdinAtha mandira isa prabhAva se pUrI taraha mukta hai| pArzvanAtha mandira ke bhitti evaM anya bhAgoM kI svatantra evaM deva yugala mUrtiyoM meM padma ke vividha rUpoM tathA sarpa aura bIjapUraka kA sAmAnya rUpa se pradarzana huA hai| garbhagRha kI bhitti ke ATha koNoM kI dikpAla mUrtiyoM ke Upara ziva kI ATha mUrtiyA~ banI haiN| inameM jaTAmukuTa, vanamAlA aura upavIta se zobhita caturbhuja ziva tribhaMga meM haiM aura unake hAthoM meM varadAkSa, trizUla, sarpa aura kamaNDala hai / samIpa hI vAhana nandI bhI utkIrNa hai / maNDapa kI bhitti para bho ziva ko inhIM vizeSatAoM vAlI caturbhuja mUrtiyA~ haiN| pUrvI bhitti kI eka mUrti meM ziva apasmArapuruSa para khar3e haiM aura unake karoM meM abhayamudrA, trizUla, cakrAkAra padma tathA kamaNDala haiN| maNDapa kI anya mUrtiyoM meM nandIvAhana vAle ziva jaTAmukuTa se zobhita haiM aura unake do karoM meM padma aura zeSa do meM trizUla, sarpa, kamaNDala yA bIjapuraka meM se koI do pradarzita haiN| eka udAharaNa meM ziva ke abhayamadrA, gadA, sarpa aura kamaNDalu bhI pradarzita hai| ye murtiyA~ RSabhanAtha aura ziva ke pArasparika sambandha ko prakaTa karatI haiN| viSNu kI svatantra mUrtiyA~ kevala maNDapa kI bhitti para hI haiM inameM caturbhuja viSNu ke sAtha vAhana nahIM dikhAyA gayA hai| unake hAthoM meM gadA, zaMkha, cakra, dhanuSa, padma Adi pradarzita haiM / adhikAMzataH viSNu ko eka hAtha gadA para Tekakara ArAma karane kI mudrA meM dikhAyA gayA hai| kucha udAharaNoM meM parazu, bIjapuraka tathA abhayamudrA bhI dikhAyI gayI hai / 1. tAMtrika prabhAva evam anya dharmoM tathA unase sambandhita kalAsthaloM para kAma sambandhI aMkanoM kI vizeSa lokapriyatA ke kAraNa hI sambhavaH jainoM ne bhI isa prakAra ke mUrta aMkanoM kI prAsaMgikatA kA anubhava kiyA hogaa| yaha bAta jaina grantha harivaMzapurANa ( 783 I0 ) ke eka sandarbha se bhI spaSTa hai ( 29.105) / harivazapurANa ( jinasenakRta) meM eka sthala para ullekha hai ki seTha kAmadatta ne prajA ke kautuka ke lie eka jina mandira meM kAmadeva aura rati kI mUrtiyAM bhI bnvaaii| kAmadeva aura rati ko dekhane ke kautuhala se jagata ke loga jina mandira meM Ate the, aura isa prakAra kautukavaza Ae hue logoM ko jina dharma kI prApti hotI thii| yaha jinanaMdira kAmadeva maMdira ke nAma se hI prasiddha thA /

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DaoN. mAruti nandana prasAda tivArI maNDapa kI bhitti, zikharaM evaM anya bhAgoM para viSNu-lakSmI tathA ziva-pArvatI (25 se adhika ) kI sarvAdhika mUrtiyA~ haiM / inameM zivapArvatI yA to tribhaMga meM haiM yA phira lalitamudrA meM / ziva-pArvatI kI mUrtiyoM meM ziva kA eka hAtha kaTi para hai aura do meM padma aura sarpa haiM; eka hAtha AliMganamudrA meM hai / vAma pArzva kI devI kA dAhinA hAtha AliMganamudrA meM hai tathA bAyeM meM bIja pUraka ( yA darpaNa ) hai | kabhI-kabhI ziva ke do hAthoM meM se eka meM phala aura dUsare meM padma bhI pradarzita hai / lakSmI-nArAyaNa mUrtiyoM meM, jisakA eka manojJa udAharaNa dakSiNI bhitti para hai, viSNu kiroTamukuTa se zobhita haiM aura unake tIna hAthoM meM padma, zaMkha aura cakra pradarzita haiM, eka hAtha AliMganamudrA hai / kabhI-kabhI viSNu ko gadA para eka hAtha Tekakara ArAma karate huye bhI dikhAyA gayA hai / aisI mUrtiyoM meM anya hAthoM meM zaMkha aura sarpa ( yA phala yA padma) haiN| vAma pArzva kI lakSmI AkRti kA dAhinA hAtha sadA AliMganamudrA meM hai aura bAyeM meM padma hai / 148 viSNu aura ziva ke atirikta mandira para brahmA kI bhI svatantra aura yugala mUrtiyA~ haiM / mandira kI jaMghA para zmazru yukta brahmA kI eka svatantra mUrti hai / brahmA ke karoM meM varadAkSa, sruka, pustaka aura kamaNDalu pradarzita haiM / yahA~ brahmA ke sAtha na to vAhana dikhAyA gayA hai aura na hI brahmA trimukha haiM / uttaro bhitti para brahmA ko zaktisahita mUrti hai / brahmA yahA~ tIna mukhoM vAle, ghaTodara aura zmazru yukta haiM / unake do hAthoM meM sruka aura pustaka haiM jaki zeSa do hAthoM meM se eka kaTi para hai aura dUsarA AliMganamudrA meM hai / yahA~ zakti ko brahmA ke dAhine pAvaM meM dikhalAyA gayA hai / devI kI vAma bhujA AliMganamudrA meM hai jabaki dAye meM cakrakAra padma hai / jaMghA para balarAma-revatI, kubera- koberI, agni-AgneyI, rAma-sItA, kAma - rati evaM yamayI (?) kI bhI mUrtiyAM haiN| dakSiNI bhitti kI sapta sarpaphaNoM ke chatravAlI kirITa mukuTa se zobhita balarAma kI mUrti meM do karoM meM caSka aura hala haiM; eka dAhinA hAtha AliMganamudrA meM hai tathA bAyAM kaTi para hai / yahA~ bhI zakti dakSiNa pAzva meM hI khar3I haiM / zakti ke dAhine hAtha meM sanAla padma hai jabaki bAyAM AliMganamudrA meM hai / dakSiNI bhitti para hI kubera kI bhI zaktisahita mUrti hai / kubera kI eka dakSiNa bhujA AliMgana meM hai aura do meM nakulaka evaM cakrAkAra padma haiM; cauthI bhujA gadA para ArAma kara rahI hai / dakSiNa pArzva kI kauberI ko mUrti meM dAhine hAtha meM cakrAkAra padma hai, jaba ki bAyAM AliMganamudrA meM hai / uttarI bhitti kI rAma-sItA mUrti meM kirITa mukuTa tathA channavora se sajjita rAma ke do hAthoM meM eka lambA bANa pradarzita hai| rAma kI urdhvaM vAma bhujA AliMganamudrA meM hai jabaki nIce kA dAhinA hAtha pAlitamudrA meM dakSiNa pArzva meM khar3e kapimukha hanumAna ke mastaka para hai| rAma kI pITha para tUNIra bhI pradarzita hai| sItA ke bAyeM hAtha meM nIlotpala hai aura dAhinA hAtha AliMganamudrA meM hai / isa mUrti ke Upara ho sambhavataH rAvaNa dvArA sItA se bhikSA grahaNa karane kA prasaMga bhI utkIrNa hai / jaTAmukuTa se yukta sAdhu AkRti ( rAvaNa ) ke bhikSApAtra meM usake sAmane khar3I AkRti (sItA) ko bhikSA DAlate hue dikhAyA gayA hai| pArzvanAtha mandira ke dakSiNa zikhara para utkIrNa rAmAyaNa ke eka anya kathA dRzya kA ullekha bhI yahA~ prAsaMgika hai / azokavATikA se sambandhita dRzya meM klAntamukha sItA ko khaDgadhArI asura AkRtiyoM se veSTita dikhAyA gayA hai / sItA ke samakSa hI kapimukha hanumAna kI AkRti banI hai jinheM sotA ko darzAyA gayA hai| jaina grantha paumacariya ( vimalasUrikRta ) meM rAmakathA kA vistRta ullekha hai / isa rAma kI mudrikA dete hue

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MIET citra 1 dakSiNI bhitti (balarAma-revatI, ziva), pArzvanAtha mandira, khajurAho

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citra 2 citra 3 viSNu-lakSmI (AliMgana mUrti) dakSiNI bhitti / rAma-sItA (AliMgana mUrti) uttarI pArzvanAtha mandira, khajurAho bhitti, pAzrvanAtha mandira khajurAho (citra amerikana insTiTyUTa oNva sTaDIja, (citra amerikana insTITyUTa oNva vArANasI ke saujanya se) sTaDIja, vArANasI ke saujanya se)

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khajurAho kA pArzvanAtha mandira brAhmaNa evaM jaina dharmoM ke samanvaya kA mUrtarUpa 149 grantha meM azokavATikA se sambandhita dRzya kI bhI carcA milatI hai ( paumacariya 53 / 11 ) / ardhamaNDapa aura maNDapa para varaNDa ke Upara dvibhuja rAma kI kaI choTI mUrtiyA~ bhI haiM / inameM rAma ke donoM hAthoM meM eka lambA zara dikhAyA gayA hai / maNDapa kI uttarI bhitti para hI agni kI bhI zaktisahita eka mUrti hai / agni zmazru yukta hai aura unake tIna hAthoM meM dhanukArSaNa, daNDa aura zikhA haiM tathA eka hAtha AliMganamudrA meM hai / zakti kI dAhinI bhujA AliMganamudrA meM hai, jabaki bAyeM meM cakrAkAra padma hai / kAma aura rati kI bhI do yugala mUrtiyA~ haiM jo kramazaH pUrva aura uttara kI bhittiyoM para haiM / pUrvI bhiti kI mUrti meM zmazru aura jaTAmukuTa se zobhita kAma ke do hAthoM meM paMcazara evaM iSu-dhanu hai, jabaki zeSa do hAthoM meM se eka vyAkhyAnamudrA meM hai aura dUsarA AliMganamudrA meM / uttarI bhitti kI mUrti meM kAma-dAr3hI mUMchoM se rahita tathA kirITa mukuTa se sajjita hai / unake do hAthoM meM pUrvavat paMcazara (mAnava mukha) aura iSudhanu haiM, tathA eka hAtha AliMgana mudrA meM hai / kevala vyAkhyAnamudrA ke sthAna para eka hAtha meM padmakalikA pradarzita hai| donoM hI udAharaNoM meM rati bAyeM pArzva meM khar3I haiM aura unakA dAhinA hAtha mudrA meM hai jabaki bAyeM meM pustaka ( yA padma) pradarzita hai / uttarI bhitti para hI eka aisI yugala mUrti bhI hai jisakI sambhAvita pahacAna yama yamI se kI jA sakatI hai / jaTAmukuTa aura mUMchoM se yukta devatA ke do hAthoM meM khaTvAMga aura patAkA hai jabaki zeSa hAthoM meM se eka meM vyAkhyAna - akSamAlA hai aura dUsarA AliMganamudrA meM hai / zakti kA dAhinA hAtha AliMganamudrA meM hai aura bAyeM meM padma hai / deva yugala AkRtiyoM ke atirikta mandira ke jaMghA tathA anya bhAgoM para sAmAnya strI-puruSa yugaloM kI bhI mUrtiyA~ haiM / ye mUrtiyAM adhikAMzataH AliMganamudrA meM haiM / inameM strI kA dAhinA hAtha sadaiva AliMgana mudrA meM hai aura bAyeM meM darpaNa ( yA padma) pradarzita hai / kabhI-kabhI ina yugaloM ko vArtAlApa kI mudrA ' meM bhI dikhalAyA gayA hai / ina mUrtiyoM meM AkRtiyAM vibhinna rUpoM aura vastrAbhUSaNoM vAlI haiM, jo samAja ke vibhinna vargoM evaM staroM kA pratinidhitva karatI haiN| inameM kabhI-kabhI strI ko cumbana kI sthiti meM yA cumbana ke lie puruSa ke sammukha Ate hue aura puruSa ko strI kA hAtha pakar3a kara apanI ora khIMcate hue yA usake payodharoM kA sparza karate hue dikhalAyA gayA hai | ye AkRtiyAM nirvastra na hokara pUrI taraha vastra sajjita haiM / kucha udAharaNoM meM samIpa hI kisI AkRti ko ina kRtyoM para Azcarya vyakta karate yA pIche mur3akara vApasa lauTate hue bhI dikhAyA gayA hai / pUrvI jaMghA ke eka dRzya meM yaha bhAva pUrI taraha spaSTa hai / dRzya meM zmazru tathA jaTAjUTa se zobhita kisI brAhmaNa sAdhu ke donoM ora do striyAM khar3I haiM / inameM se eka ne sAdhu kI dAr3hI aura dUsare ne usakI jaTAoM ko pakar3a rakhA hai| yaha dRzya nizcita hI striyoM dvArA sAdhu ko usake kisI kRtya para daNDita karane se sambandhita hai / rIDara, kalA itihAsa vibhAga, ari hindU vizvavidyAlaya, vArANasI - 221005

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