International Jain Conference 1985 3rd Conference

Author(s): Satish Jain, Kamalchand Sogani
Publisher: Ahimsa International
Catalog link: https://jainqq.org/explore/014037/1

Page #1
thirci nternational Ojain conference February 8, 9, 10, 1985 NEW DELHI INDIA Drd JAIN ONAL O CON STERNA CEREN AHIMSA INTERNATIONAL ainelib y Star du alle

Page #2
Reedereelen WITH BEST COMPLIMENTS FROM Rajasthan Pipes Pvt. Ltd. 14-D, Everest, 46-C, Chowringhee Road, CALCUTTA-700071 Director : RATANLALL GANGWAL Gram : FINE CAST Telex : 021-7983 MOLD IN 443774 Phones : 443853 443042 XX

Page #3
Third International Jain Conference SOUVENIR (Perspectives in Jaina Philosophy and Culture) Shri Satish Kumar Jain Chief Editor Dr. Kamal Chand Sogani Executive Editor Ahimsa International New Delhi (India)

Page #4
Published by : Secretary General Ahimsa International 688, Baba Kharak Singh Marg, New Delhi-110001 (India) February, 1985 Printed by : Ajay Kala Journal Press, A-3, Jayanti Market, Jaipur (India)

Page #5
ADVISORY BOARD Shri Jainendra Kumar Shri Akshaya Kumar Jain Dr. Jyoti Prasad Jain Dr. T. G. Kalghatgi Dr. Mohanlal Mehta Dr. John R. A. Mayer Shri Yashpal Jain Pt. Kailash Chandra Jain Pt. Dalsukh D. Malvania Shri Lakshmi Chandra Jain Dr. Vilas A. Sangave Dr. Padmanabh S. Jaini BOARD OF EDITORS Dr. G. C. Patni Dr. Sagarmal Jain Dr. T.J. Salgia Dr. K. C. Jain Dr. Kumarpal Desai Dr. Vimal Prakash Jain Shri G. C. Khinduka Dr. Harindra Bhushan Jain Dr. M. D. Vasantharaj Dr. S. R. Bhatt Dr. Ramjee Singh Dr. K. R. Chandra Dr. Narendra Bhanawat Dr. Nizamuddin

Page #6

Page #7
maGgalamaMtra Namo arahaMtANa Namo siddhANaM NamI AyariyANaM NamI uvajjhAyANaM Namo lIe sacasAhuNa COMD CULODD ddddd esI paMcaNamokkArI sncpaavppnnaasnnii| maMgalANaca salvesi paDhama havaha mNgl|

Page #8

Page #9
CONTENTS ENGLISH SECTION Dr. S. R. Bhatt Dr. R. M. Kasliwal Prof. G. R. Jain Dr. Mohan Lal Mehta Dr. Kamal Chand Sogani Dr. M. M. Kothari Preface Ahimsa International in Retrospect Editorial 1 The Concept of Paryaya A Singular Contribution of Jainism to World Philosophy 2 Concept of Soul in Jaina Philosophy and its Scientific Interpretation 3 Space, Time and the Universe 4 Jaina Yoga 5 Fundamentals of Jaina Mysticism 6 The Positive Content in the Concept of Non-Violence 7 Ahimsa and Vegetarianism 8 Food, Health and Jainism 9 Vegetarianism 10 Ahimsa 11 Ahimsa-Best solution for all Problems 12 Ahimsa-Non-Violence 13 Non-Violence : Religions and Common Sense 14 Sauraseni Jaina Scriptures 15 Jainism in Buddhist Literature 16 Contribution of Jaina Poets to Rajasthani Literature (9th to 16th Cent) Shri Satish Kumar Jain Dr. Dhananjay Gunde Shri Nitin Mehta Shri Shrenik Kasturbhai Dr. S. S. Jhaveri Sant Kirpal Singh Dr. Z. P. Thundy Dr. Raja Ram Jain Dr. Bhagchandra Bhaskar Dr. K. C. Kasliwal

Page #10
17 Sarasvati in Jaina Art Dr. Maruti Nandan P. Tiwari 66 Prof. V. L. Dharurkar Dr. G. C. Patni Dr. K. C. Jain Dr. Vilas A. Sangave Dr. Jyoti Prasad Jain Dr. B. K. Khadabadi Shri Pravinchandra J. Shah Dr. M. D. Vasantharaj 98 18 The Art and Iconography of Jaina Caves at Ellora 19 Contributions of the Jainas to Mathematics 20 Contributions of Jainism to Indian Culture in Ethical and Social Spheres 21 Jaina Contribution to Indian Culture 22 Glimpses of Jaina Cultural Heritage 23 Outstanding Contribution of Jainism to Karnataka Culture 24 Namokara Maha Mantra 25 Puja or Worship as practised among the South Indian Jainas 26 Jaina Concept of the Sacred 27 Status of Women in Jainism 28 The Role of Lay-Votary in Jainism 29 The Relevance of Jainism in the Present World 30 The Role of the Jaina Heritage in Today's World 31 Dynamics of Extinction 32 Siddhachalam 33 Jaina Centers and Societies 34 The Spell of the 'Mantra' 35 International Mahavira Jain Mission 36 Jaina Society : Jain Centre 37 Shri Atam Vallabh Jain Smarak Shikshan Nidhi 38 Svaraj in Ideas in Jainism Prof. Padmanabh S. Jaini Dr. Jagdish Chandra Jain Dr. Arun Pratap Singh 102 106 109 Dr. Sagarmal Jain 112 Dr. John R. A. Mayer 117 121 Shri Bharatbhai B. Shah Shri Chander Jain 123 126 133 137 Shri Laksmi Chandra Jain 139 143 Shri Gyan Chand Biltiwala 147

Page #11
hindI khaNDa (1) jaina Agama sAhitya sAdhvI kanakadhI (2) jaina rahasyavAda DaoN. zrImatI puSpalatA jaina pro. pravINacandra jaina (3) jaina darzana meM pratipAdita AdhArabhUta jIvana-mUlya jaina mantra-vidyA zrI sohanalAla devota DaoN. vaziSTha nArAyaNa sinhA (5) jaina darzana kA sAmAnya vizeSavAda DaoN. nijAma uddIna "prAcArAMga" meM ahiMsA kA vivecana DaoN. kumArapAla desAI (7) gujarAta kI saMskRti meM ahiMsA-bhAvanA (8) jaina darzana aura 'karuNA' zrI kanhaiyAlAla lor3hA DaoN. ke. prAra. candra (9) vividha bhAratIya bhASAoM ke kramaza: vikAsa kI kar3iyoM kI surakSA meM jainoM kA advitIya pradAna (10) janadarzana meM mRtyu-viSayaka avadhAraNA DaoN. zrImatI zAntA bhAnAvata DaoN. rAjendra prakAza bhaTanAgara (11) jaina Ayurveda : samIkSA aura sAhitya DaoN. narendra bhAnAvata jaina darzana meM janatAMtrika sAmAjika cetanA ke tatva

Page #12
zrI jinendra kumAra jaina DaoN. rAmajI siMha (13) rASTrIya vikAsa yAtrA meM jaina dharma evaM jaina patrakAroM kA yogadAna (14) Adhunika yuga meM jainadarzana kI prAsaMgikatA jainadarzana aura vizvazAnti (16) videzoM meM prAkRta aura jainavidyAoM kA adhyayana (17) videzI vidvAnoM dvArA jaina sAhitya kA adhyayana va anusaMdhAna (18) susvAgatam prAcArya vijaya indradinna sUri DaoN. harIndrabhUSaNa jaina DaoN. devendra kumAra zAstrI zrI mahendra kumAra 'masta'

Page #13
PREFACE The First International Jain Conference was held on October 3 & 4, 1981 at 777, United Nations Plaza, New York, U.S.A. Acharya Sushil Kumarji, Shri Chitrabhanuji and residents of America had taken keen interest in the Conference with the objective of bringing unity, fostering brotherhood and propagation of Jain doctrines, non-violence, respect for all living beings and vegetarianism. About 500 delegates from various parts of the world representing 25 Jain Societies, Ahimsa International, International Mahavir Jain Mission Centers in U.S.A., Canada, U. K., West Germany and Thailand had attended the Conference. Delegates were mostly from U.S.A. including 20 from India. The Conference included sessions of guest lectures and delegates' statements, panel discussions on vegetarianism and non-violence, religious music, slide shows and demonstration of Yoga postures. It was a beginning in a very good direction to prepare an international forum for propagating non-violence, vegetarianism, unity and brotherhood among Jains and for discussing matters of mutual interest. The Second International Jain Conference was held in London on 1st & 2nd Oct., 1983. About 500 delegates from various countries, including 28 from India, and a large number from United Kingdom had attended the Conference. The first day sessions, meant for delegates, were held in Conference Room of City University, London. The second day sessions on 2nd October were held in Wembley Hall, about 15-20 miles away from London, and were attended by about 2500 persons most of whom were from U. K. Many papers were read and eloquent speeches were made by delegates from various countries. The discussions were free and frank on several important matters, like promotion of Jain ideals, culture and literature. Substantial funds were collected and promised at the Conference for the establishment of International Institute of Jainology at London. An offer was made by Ahimsa International, through the Secretary General Shri Satish Kumar Jain, to give a cash award of Rs. 10,000/- on a good manuscript or published book of about 250 pages written on vegetarianism particularly bringing out the medical aspects. The invitation given at London Conference by Secretary General of Ahimsa International for holding the Third International Jain Conference at New

Page #14
Delhi (India) was accepted. Preparations for the Third Conference are, therefore, being made since then to make it a larger and meaningful Conference. Needless to say that Jains are now settled in many parts of the world. They need good literature, scholars from India, tapes of preaching of Jain saints, songs and Pujas and designs for building of Jain temples. All this can be well done by India where Jainism had its origin. In the Third International Jain Conference, attention is therefore also being paid to discuss the spiritual and literary needs of the Jains world over and to find out ways and means to fulfil those. It is proposed to form a Board of Scholars who can be deputed for lectures and fellowship in various countries. Printing of Jain literature which can be easily understood even in foreign countries, bringing out a large and profusely illustrated book on art and antiquity of Jain temples, caves and icons, and a book on the rites to be performed at the birth, marriage and death in order that the Jain householders may perform these rites themselves will also be considered at the Conference. Another imperative need is of marriages of Jain boys and girls living in various countries. This aspect will also be considered with a view to take up the work of publishing an International Jain Directory giving suitable information on Jain families. A wide range of subjects will be discussed at the Conference viz., (i) unity, brotherhood and close link among the Jains of the world; (ii) world-wide propagation of Jain doctrines and ideals;(iii) to put Jainism on World Religions' Map; (iv) movement on Non-violence (Ahimsa), prevention of cruelty to animals, world peace, nuclear weapon-free world & vegetarianism, (v) promotion of Jain philosophy, culture and literature, (vi) serving the needs of Jain community in India and abroad, (vii) recognition of eminent Jains,(viii) marriages of Jain boys and girls (International Jain Marriage Bureau). (ix) educational scholarships, (x) involvement of youth in living an ethical life, and (xi) role of women in Jain culture and literature. The present Souvenir named "Perspectives in Jain Philosophy & Culture containing about 60 scholarly articles written by eminent scholars of India and other countries introduces the reader with the glorious aspects of Jain thought & culture. The Boards of Advisors and Editors include celebrated authorities on Jain studies and writings. Considerable efforts have been made by Dr. K. C. Sogani, Head, Department of Philosophy, Sukhadia University, who is the Executive Editor of the Souvenir, to collect and edit the articles. He has made dedicated efforts along with the undersigned, who is the Chief Editor, to make the Souvenir a memorable production worth preserving. Credits are also due to Dr. G. C. Patni of Jaipur who is an Editor on the Board of Editors. He has a long record of meritorious teaching and research in Mathematics. Shri Gyan Chandra Khinduka, a respectable social figure of Jaipur (Rajasthan) has dedicatedly discharged his responsibility in getting the Souvenir printed at Jaipur under his

Page #15
supervision. He has not only supervised the proof reading, printing and its layout, but has also rendered much assistance in collection of advertisements and funds for the Conference. Thanks are also due to Shri C. L. Lalwani (Jaipur), who has been much helpful in collection of funds and to Shri Ajay Kala, owner of the Journal Press, who has brought out the Souvenir with an attractive get up. The Souvenir also contains photographs of a few most famous Jain temples and icons of India which have been used from the large collection of Shri Satish Kumar Jain, Secretary General. Photography is one among his varied interests. Many Centers and Institutions have actively co-operated with the work of the Conference. The names of Shree Akhil Bharatiya Hinsa Nivaran Sangh, Ahmedabad, Jain Sabha New Delhi, International Mahavir Jain Missions (U. S. A. & Canada and U. K) and Jain Society of Toronto need special mention their office-bearers have made their significant contribution for extensive field work, publicity and collection of funds. Many prominent persons of various countries and India have provided active assistance for collection of funds and making various arrangements. Dr. S. S. Jhaveri, M. D., M. R. C. P., Hony. Chief Secretary, Shree Akhil Bhartiya Hinsa Nivaran Sangh, Shri Bharatbhai B. Shah, Mrs. Varshaben Bharat Shah and Shri Hansmukh Shantilal Shah (Ahmedbad), Shri Kiran K. Gandhi (Bombay) and Shri Raj Kumar Sethi (Dimapur) have made their sincere contribution for the success of the Conference. Dr. K. C. Bhaiji, Dr. Sulekh C. Jain and Dr. T. J. Salgia (U. S. A.) who are the Adviser, Chairman and Vice-Chairman, respectively of the North American Organising Committee of the Conference, Mr. Chander M. Jain, Mr. Kamal M. Jain and Mr. Pravinchandra J. Shah (Canada) and Dr. S. K. Dhariwal, Chief Executive of Second International Jain Conference and President of Jain Association of U. K., have throughout been making sincere efforts for larger participation of delegates from their countries and collection of funds. Mr. Ummed C. Golechha and Mr. Jawahar Golechha, business magnates of London, U. K., have taken keen interest in the success of the Conference. Shri Mulkh Raj Jain, President, Ahimsa International, has throughout provided his active co-operation on all fronts i.e. raising of funds, enlisting of members for the Reception Committee and making various arrangements of the Conference. Shri K. C. Jain, Chairman, Finance Committee, Sahu Ramesh Chandra Jain, Chairman, Publicity Committee, Shri K. C, Jain, Chairman, Transport Committee and Shri Vijay Kumar Jain, Chairman, Hospitality Committee have throughout been active to make the Conference successful and have rendered sincere advice and help from time to time. Shri Jagmohan Jain, an enthusiastic social worker of Delhi, has worked like a soldier and undertook various responsibilities of the Conference,

Page #16
At the Conference, a Book Exhibition has been arranged. The credit for this nice exhibition goes to Shri Mahavir Prasad Jain who has taken lot of pains in arranging it. Sincere thanks are also due to the hosts of dinners and lunches, Shri Prem Chand Jain (Chairman, Jayna Time Industries), Shri Rikhab Chand Jain (Chairman, T. T. Industries), Shri Mulkh Raj Jain (Managing Director, Mahavir Metal Works and President, Ahimsa International), Shri Ramesh Chand Jain (P. S. Jain Group), Shri Kashmir Chand Godha (a leading jeweller), Shri Adhishwar Lal Jain (a senior businessman), Shree Atam Vallabh Smarak Shikshan Nidhi through Shri R. K. Jain (Rubber industrialist) and Jain Milan International through its President, Shri A. P. Jain. Thanks are also due to Films Music Director and Composer Shri Ravindra Jain (Bombay), Prof Pratap Kumar Toliya (Bangalore), Kumari Anita Jain (New Delhi), Kumari Deepika Yashwant (New Delhi), and Kumari Shalini Lunia (New York) for their offer of performance at the Cultural Programme. There are still many others including Shri Padam Chand Jain, Secretary (Organisation), Ahimsa International, Shri Suresh Chand Jain, Shri Subhash Chand Jain and Shri Inder Chand Jain, active members of the Governing Council of Ahimsa International, who have shouldered various responsibilities. Publicity has an important place in the Conference of this nature. Sahu Ramesh Chandra Jain, Executive Director, Times of India Publication and Chairman of the Publicity Committee along with Rapporteur of the Conference Shri M. K. Dharmaraja, a journalist of calibre, Shri Paras Das Jain and Shri Swaraj Jain, journalists of Navbharat Times, have taken much pains in organising the Press Conferences and other publicity work. The advice of veteran Journalist and former Chief Editor of Nav Bharat Times Shri Akshay Kumar Jain has always been available to us. H. H. Acharya Sushil Kumarji gave the idea of organising International Jain Conference by holding the first such Conference in New York, U. S. A. in October 1981. His dedicated services for the propagation of Jain doctrines, retention of religious Sanskars among the large number of families, who have settled in U. S. A., Canada and other countries, non-violence and vegetarianism are highly creditable. The observance of Jain traditions, celebration of Jain Parvas and festivals collectively on large scale in various countries is now largely due to his efforts. Establishment by him of a Jain Temple at Siddhachalam in 108 acre large naturally beautiful plot in New Jersey State, U.S.A. has become a common worship place for Jains of all sects of America, Canada and other countries. Finance plays the most important role in organising an activity of this magnitude. Our sincere thanks are due to the Patrons, donors and advertisers

Page #17
whose financial assistance has enabled us to make all the arrangements so smoothly. If the deliberations of the Conference will result in actual furtherance of the movement of non-violence, peace, vegetarianism, propagation of Jain doctrines, promotion of Jain culture and literature and finding out ways and means for meeting the spiritual and literary needs of the Jains all over the world, the purpose of holding the International Jain Conference will truly be achieved. It is hoped that all the participants would please take the objectives of this Conference to their respective countries for a dedicated follow-up. Satish Kumar Jain Secretary General 688 Baba Kharak Singh Marg, New Delhi-110001 (INDIA) Phone 344022 1 February 1985

Page #18
AHIMSA INTERNATIONAL IN RETROSPECT A band of enthusiasts had the missionary zeal to establish an institution which in course of time may develop into an organisation to propagate Ahimsa and Vegetarianism on national and international levels. Thus, came into being the organisation "Ahimsa International" on January 26, 1973 with the blessings of Dr. D. S. Kothari, former Chairman of the University Grants Commission and a great scientist and educationist of the country and with the late Smt. Om Prabha Jain, Ex-Finance Minister of Haryana State as the first President and Shri Satish Kumar Jain as the Founder Secretary-General. Dr. Kothari is one of our patrons. The other patrons are: Sahu Shriyans Prasad Jain, Shri Shrenik Kasturbhai. Sahu Ashok Kumar Jain, Shri Dharam Chand Jain, leading industrialists and philanthropists, Dr. L. M. Singhvi, the internationally renowned jurist, Dharmadhikari Veerendra Heggade of Dharamasthala and Shri S. S. Backliwal, a leading jeweller and Rotarian. Shri Backliwal served the organisation as President from August 27, 1978 to February 26, 1984. Shri M. R .Jain, an industrialist, is now its President since February 1984. Shri Jainendra Kumar, the famous Hindi writer, Shri Yashpal Jain, renowned Gandhian writer, Shri Akshay Kumar Jain, former Chief Editor of NavBharat Times and Prof. Padmanabha S. Jaini, Professor of Buddhist Studies in the University of California are our distinguished honorary Members. Among the objectives, Ahimsa International aims at the creation and fostering of international brotherhood, peace, spirit of mutual understanding and love among the people of the world, to propagate the theory and practice of Ahimsa (Non-violence) and Vegetarianism, to promote culture, literature and archaeology, to help the destitutes, needy and helpless; to establish Chapters, Foundations, Chairtable Trusts and Educational Institutions for the furtherance of objectives, to take delegations to foreign countries and to invite delegations from there for the promotion of Ahimsa, Vegetarianism, culture, fine arts etc. Service to suffering humanity is the field to which Ahimsa International attaches considerable importance. On several occasions, medicines, aid equipment and other articles have been provided to sick and disabled persons and

Page #19
children, food, sweets, woollen jersies etc. to Lepers, sewing machines to the needy women, monthly scholarships to the needy families and children for education, and building material for village schools etc. Ahimsa international has made a standing offer to all the large hospitals in Delhi to recommend suitable cases for defraying the cost of blood transfusion and life-saving drugs. It proposes to provide medical and equipment assistance to the sick and disabled persons on permanent basis. During the 2500th Nirwan year of Bhagwan Mahavir in 1974-75, the programmes presented by Ahimsa International before the audience have won it spectacular popularity. It has presented devotional music in a modern way in its classical character with aesthetic fervour. The rendering of dance sequences by famous artists on the life and philosophy of Tirthankaras and the Buddha and on the Bhajans of great poets have been arranged at various places. A significant achievement of Ahimsa International is the production of Ballet on Bhagwan Mahavir by Shri Ram Bharatiya Kala Kendra, a renowned dance and music institution of the country. It was presented on three days on November 27, 28 and 29, 1974 at the Kamani Auditorium, New Delhi and again on the pressing demand on December 26 and 27, 1977. The press and the public appreciated the lyric verses and superior performance of the artists, choreogaphy, music and light effects. A bold venture, it opend new dimensions for presenting religious themes in appealing classical style which hitherto were considered unstageable. On the pattern of this Ballet many associations and institutions prepared and presented the Jain Ballets. Honouring and extending recognition to the scholars and bringing together persons of the various fields have been the endeavour of Ahimsa International. Various large and small functions have been organised to honour the distinguished scientists, scholars and those persons who have established large hospitals in the country and those Doctors who are providing medical and social service of a high calibre. Ahimsa International has taken up with the Government of India, with the institutions and individuals the need for propagating vegetarianism as a movement and the need for opening separate kitchens and hotels for vegetarian food. A letter written to the Ministry of Tourism has been circulated to all the hotels and restaurants of the country for necessary action. This organisation proposes to further the cause of non-violence and vegetarianism and has approached the Government to reform its nutrition policy and food service to the patients in hospitals, to stop open display of meat-food and for showing compassion to animals. Suitable literature is also proposed to be brought out and adequate publicity intended to be made about the positive harm and ill effects caused For Private & Personal use only

Page #20
by non-vegetarian food and the virtuous benefits and the salutary effects of vegetarian diet. The work of non-violence is also to be taken up on a much bigger scale than hitherto by seeking the co-operation of thinkers, writers and social workers. Suitable literature it proposed to be brought out on non-violence and prevention of cruelty to the animals. The First International Jain Conference was held in New York City, U. S. A. on October 3 & 4, 1981. The Second International Jain Conference was held at London, U. K., on October 1 & 2, 1983. These two conferences with the efforts of Acharya Sushil Kumarji, Shri Chitrabhanuji and others concerned have created international forums for the furtherance and discussion of subjects which are of vital importance for the Jains of the entire world. The invitation to hold the Third International Jain Conference at Delhi in India was extended by the Secretary General of Ahimsa International who had attended the London Conference. As the same was accepted, the Third International Jain Conference is being held at New Delhi on February 8, 9 and 10, 1985, on a large scale. Eminent scholars and delegates from various parts of the world and India are attending this Conference. The Conference will be of importance in several respects as the range of important subjects to be considered is much larger. Ahimsa International in association with many Jain centers and institutions of various countries and India has made suitable arrange ments for holding the Conference, discussion on various subjects, reading of papers by eminent scholars and social figures and for lodging and boarding arrangements of the delegates. Ahimsa International has at present its head-quarters at New Delhi (India) and Chapters at Gwalior, Jaipur and Khatauli (U. P.). It is proposed to establish Chapters at several other cities of India and foreign countries. The delegates participating in the Conference shall be of much assistance in furthering the objectives of Ahimsa International and the opening of its Chapters. They are requested to please open Chapters in their cities and to co-operate in all works undertaken for the propagation of Non-violence & Vegetarianism. New Delhi 1 February, 1985. Satish Kumar Jain Secretary General

Page #21
EDITORIAL In the cultural history of mankind, only those people who have remained alive to the essential values of life are capable of meeting the challenge of situations arising from the animal nature in man. Psychologically speaking, we may say that animality is very strong in man, so much so that in every walk of life it makes its gross as well as sophisticated appearance. In fact, the history of civilization presents a constant fight between the humane and the animal in man. The rise of humanistic religions in different parts of the world invites our attention to this fact, with the message that ethico-spiritual values inaugurate the all-round progress of the individual and society. But with the advancement of science and technology, new values of life have emerged. The rate of value change has grown very high, and in consequence it has baffled the great intellectuals of our times. It has shattered the presumed identity between one generation and the next and has made it impossible to predict future values by simple straight-line projection." Thus the present century is the century of conflict between the values arisen from the impact of science on human behaviour and the values fostered by religions. Notwithstanding all this, religions which are the guardians of the essential values of life are not antagonistic to the scientific advancements. On the contrary, they are disposed to make use of the findings of science, so long as the essential values of life are not hampered. In consonance with the above-mentioned spirit of religions, the Third International Jain Conference has been dedicated to the promotion of Ahimsa and World-peace, to the propagation of vegetarianism and spiritualism, to the upliftment of women and to the inculcation of value-oriented behaviour patterns in the Youth. Besides, this conference proposes to highlight the contributions of Jainism in diverse fields of knowledge. The publication of the Souvenir presenting the varied perspectives in Jaina philosophy and culture will bring forth the cultural heritage of the Jainas in a nutshell The following running survey will introduce the reader to the general outline of the material presented in the Souvenir. In the history of Indian Philosohy, the answer to the question, 'how the world has come to exist ?' has been given either by evolutionism (Sargavada) or by creationism (Srstivada). The latter accepts substance-attribute distinction. Here the significant contribution of Jainism is to introduce the concept of Paryaya

Page #22
(mode of existence), the like of which we do not find in the metaphysics of the non-Jaina schools of Srstivada. According to Jainism, the Universe is composed of six substances: Jiva (Soul). Pudgala (Matter), Dharma (Medium of motion), Adharma (Medium of rest), Akasa (Space) and Kala (Time). The doctrines of Anekantavada and Syadvada follow from Jaina Metaphysics. Every substance is universal-particular and bears the relation of identity-in-difference. There is no denying the fact that Jainism is a ethico-spiritual religion which substantiates the notion of self without ignoring the loftiest mystical heights. From the Niscaya point of view the soul is pure, but from the Vyavahara point of view it is impure because of its association with Karmic particles. These are attracted towards it on account of its passionate activities. By following the dictates of Jaina Yoga, the soul makes itself free from these activities. The whole Yogic or mystic way may be summarised as follows: Spiritual awakening, Purgation, Illumination, Dark night of the soul and Transcendental life. For mystical realisation devotedness to the Panca-Paramesthis (The Five Great Ones) is of great significance. With these Five Great Ones, Namokara Maha Mantra is constituted. This Mantra is the fountain-head of all the Mantras. It constantly reminds us of the ultimate goal step by step. It is a universal Mantra, devoid of any reference to name, gender, race, nationality, class and creed. It represents the Jaina concept of 'the Sacred'. In Jainism, the basis of socio-spiritual ethics is Ahimsa, which means love and respect for life. Though the doctrine of Ahimsa sounds negative, yet positively it may be called the doctrine of good-will towards all life. The principle of Ahimsa has been preached by all the religions of the world in one form or the other, although Jainism has preached it in great detail including compassion, charity etc. under its purview. Food and Ahimsa have close relationship. Ahimsa necessarily requires the taking of vegetarian food. Many abdominal, cardiac and mental diseases are associated with the consumption of non-vegetarian food. Again, food contributes to a larger extent in deciding the nature of a person. No doubt, aggressive and violent behaviour are produced by non-vegetarian food. It is a myth to say that strength and power depend on non-vegetarian food. Above all, the finer sensibilities of man are vitiated and imperceptibly replaced by cruelty, brutality and inhumanity by the intake of non-vegetarian food. Vegetarian food. is favourable to the purity of thought and leads to refinement of character. A movement in favour of vegetarianism is a great necessity, if both healthy and peaceful living are to be sought after. "The greatness of a nation and its moral progress can be judged by the way it treats its animals." It is only by following an Ahimsa way of life that an individual dies a noble death. This is known as pious Marana in Jaina scriptures. Along with Ahimsa, Samata which includes both socio-economic equality and mental equanimity is basic to Jainism. In fact, Ahimsa and Samata are the

Page #23
obverse and the converse of the same coin. From the spiritual point of view all the souls are identical in nature. The development of sensibility in man for sensing the sufferings of others is Karuna (Compassion). Kindness (Daya) is the conative expression of Karuna. The depth of Karuna is the criterion of the spiritually evolved souls. The values of Ahimsa, Samata and Karuna are of prime importance in Jainism. These values colour Jaina outlook with democratic flavour. Social freedom, socio-economic equality, welfare of all beings and ethico-spiritual secularism, and equality of both the sexes are the hall-marks of democratic set-up and Jaina philosophy subscribes to the development of democratic social consciousness in man. For a successful democracy, regard for the views of others is imperative. This is Anekantavada in society. It is the social principle of open-mindedness and intellectual tolerance. It is of capital importance to note that Ahimsa fructifies in an atmosphere of Aparigraha, which we can cultivate by following the principle of 'trusteeship' advocated by Gandhiji. All this shows that the principles of Jainism are very much relevant to the solution of the present-day problems facing the world wherein nuclear weapons are piling up, international tensions are constantly growing, exploitation and possessiveness are not uncommon and co-existence and mutual assistance are in danger. It goes without saying that the fundamental principles of Jainism have come down to us through the Agamas preserved in the Ardhamagdhi and Sauraseni Prakrita languages. On the Agamic literature, number of commentaries have been written. The non-Agamic literature of the Jainas has been written in various languages like Prakrita, Apabhramsa, Sanskrita, Tamila, Telgu, Kannada, Gujarati, Rajasthani and Hindi. The subjects covered are varied, such as logic, philosophy, poetics, grammar, astronomy, astrology, geography, lexicography, mathematics and medicine. The narrative literature of the Jainas is voluminous. It has to be added here that Pali canon of the Buddhists discusses some of the doctrines of the Jainas. Besides, the literature of Jaina mathematics reveals that the text, Ganitasarasamgraha by the Jaina scholar Mahaviracarya (850 A.D.) is perhaps the first book wholly dealing with mathematics. The knowledge of Jaina mathematics can also be gleaned from the Agamic literature. As regards medicine, the Kalyanakaraka of Ugraditya (8th cent.) seems to be the original contribution of the Jainas to Ayurveda, though the Agamic literature discusses the treatment of patients by medicine and surgery. In Karnataka, Gujrat, and Rajasthan the literature on Ayurveda has been abundantly written, Nowhere in the Ayurvedic literature, the doctrine of Ahimsa has been violated. Because of the cultural importance of Jaina literature, both Agamic and non-Agamic, the foreign scholars from Japan, Germany, England, U.S.A., France etc. have been attracted towards its study and research. In regard to journalism, the Jaina Journalists deriving inspiration from the ancient democratic set-up have always fostered national and international consciousness and have always tried to make

Page #24
the society free from social ills. They have actively participated in the freedom movement of India and have played an important role. In the field of Jaina art, Jainas have produced numerous and the finest specimens of architecture in different parts of the country. They have constructed temples, temple-cities, cave temples, stupas, pillars and towers. In the area of iconography the contribution of Jainas is also outstanding. Beautiful images of Tirthankaras and presiding deities carved on stone and metal have been preserved in Jaina temples and also in private collections. The colossus at Sravanabelgola, set-up by the great Camundaraya in 981 A. D. is world famous and has brought a distinctive cultural status to India. The Ellora Jaina caves constitute a unique specimen of the configuration of northern and southern features of Jaina art. Along with the Jaina monks and nuns, the role of lay-votary in Jainism has been of tremendous significance. A healthy process of mutual co-operation between the Jaina ascetics and lay-votaries has been maintained since the emergence of Jainism. It is to be borne in mind that if the followers of Mahavira dedicate themselves to the propagation of the Ahimsite way of life in socioeconomic sphere, an all-round progress can be effected at the national and international levels. We are grateful to the learned scholars who have contributed their articles to this Souvenir. We express our gratitude to the Members of the Advisory Board and the Board of Editors, who helped us in getting this Souvenir ready for publication. Our thanks are due to Dr. G. C. Patni, Shri Gyan Chandra Khinduka and Sushri Priti Jain for assisting us in the press work. We are thankful to the members of the Souvenir committee, who collected advertisements for meeting the heavy expenses on its publication. We also record our thanks both to the Journal Press and Kapur Printers of Jaipur for its printing and timely completion. Satish Kumar Jain Chief Editor Dr. Kamal Chand Sogani Executive Editor

Page #25
satyameva jayate rASTrapati bhArata gaNataMtra PRESIDENT REPUBLIC OF INDIA December 13, 1984 I am glad to know that Ahimsa International is hosting the Third International Jain Conference in New Delhi from February 8, 1985. I send my greetings to the organisers and the participants and best wishes for the success of the Conference. ZAIL SINGH

Page #26
upa-rASTrapati, bhArata naI dillii| VICE-PRESIDENT INDIA NEW DELHI madhyarAta January 24, 1985. MESSAGE I am glad to learn that Ahimsa International will organise the 3rd International Jain Conference in New Delhi from the 8th February, 1985. The Jaina thinkers have given us a number of vows which we have to practise. Ahimsa, satya, asteya, brahmacarya and aparigraha are the five principles which we are called upon to adopt in our every day life. Ahimsa means the practice of love. Universal love means looking upon the difficulties of other people as our own and trying to help them out of them. Wherever we are and whatever we may do, we must exemplify and demonstrate the validity of these great principles. I send my best wishes for the success of the Conference. R. VENKATARAMAN

Page #27
AcArya zrI dharmasAgarajI mahArAja kizanagar3ha janavarI 11, 1985 AzIvacana 'ahiMsA iNTaranezanala' ke tattvAvadhAna meM 'iNTaranezanala jaina kAnphrensa' ke rUpa meM yaha tIsarI kAnphansa hone jA rahI hai| isase pUrva amerikA aura landana jaise sudUravartI dezoM meM do kAnphrensa ho cukI haiN| eka paripatra ke mAdhyama se 'ahiMsA iNTaranezanala' ke uddezya jJAta hue| unameM ahiMsA pradhAna jaina dharma ke pracAra-prasAra ke sAtha-sAtha sampUrNa vizva meM karuNA evaM vAtsalya se AplAvita bhAI cAre kI sthApanA bhI eka pramukha lakSya hai| vastunaH karuNA evaM paraspara maitrI saMyukta janajIvana kI sthApanA hI ahiMsA kA pradhAna lakSya hai| mAnava mAtra taka hI nahIM apitu prANimAtra taka ke prati karuNA evaM maitrI kI udAtta bhAvanAeM hamAre mana meM jAgRta hoM yahI ahiMsA pradhAna jaina dharma kA vizva ko upadeza hai| jaina dharma kI ahiMsA kA bahuta vyApaka artha hai aura vaha vyakti ke mana-vacana-karma evaM AhAravihAra, AcaraNa Adi meM vyApta hai / ye sabhI ahiMsAmaya hone caahieN|" ahiMsA ke isa vyApaka evaM udAtta artha ko samajhate hue prANImAtra jaina dharma ko grahaNa kara sakatA hai| jo loga jaina dharma ko saMkucita vicAra vAlA mAnate haiM ve bahuta bar3I bhUla karate haiN| "ahiMsA" zabda meM nihita sampUrNa dharma ko samajhanA evaM samajhAnA yahI uddezya ukta saMsthA kA hai, kintu yaha samajhanA-samajhAnA Agama ke pariprekSya meM ho, manonukUla na hokara yathArtha ke gharAtala para AdhArita honA cAhie / ahiMsA ke sAtha satya, asteya, brahmacarya aura aparigraha jaise vratoM ko dhAraNa kara pratyeka vyakti vyaSTi aura samaSTi rupa jana jIvana ko unnata banA sakatA hai| jaina dharma ne sabhI prANiyoM ko apanI yogyatA ke anusAra yathAzakya vratAcaraNa kI AjJA pradAna kI hai| aNuvrata evaM ahiMsAdi vratoM kA paripAlana jIvana meM Avazyaka hai| hamArA yahI ArzIvAda hai ki vizvastarIya yaha saMsthA jinAgama ke pariprekSya meM yathArtha ke dharAtala para jaina dharma meM pratipAdita tattva darzana ko sampUrNa vizva ke samakSa prastuta karane meM sakSama ho tathA jaina dharma kA pracAra-prasAra kara prANimAtra ko dharma ke prati jAgarUka kare, isI meM svapara kalyANa nihita hai| isake sAtha hI yaha maMgala kAmanA karate haiM ki 'ahiMsA iNTaranezanala' ke mAdhyama se sampUrNa vizva ke prANI ahiMsA ko samajhakara use dhAraNa karate hue apane prAcaraNa, AhAra vihAra Adi ko manasA-vAcA-karmaNA se ahiMsAmaya banAveM evaM vizva bandhutva kI dhArmika rupa meM sthApanA kreN| AcArya dharmasAgara

Page #28
AcArya zrI dezabhUSaNa jI mahArAja zAMtigirI janavarI 7, 1985 maMgala AzIrvAda ahiMsA inTaranezanala saMsthA kI bhora se jaina darzana, jaina sAhitya evaM saMskRti, ahiMsA, zAkAhAra, naitika jIvana, vizva zAnti ke mahAna saMkalpoM kI saphalatA ke lie tathA jAgatika jaina saMskRti ke punarutthAna evaM prabhAvanA hetu mahanmaMgala zubhAzIrvAda /

Page #29
siddhAnta cakravartI ailAcArya zrI vidyAnanda jI mahArAja paiThana janavarI 12, 1985 maMgala kAmanA dharmAnurAgI, 8 se 10 pharavarI, 1985 taka antarrASTrIya jaina kAnphreMsa Ayojita kI jA rahI hai| ahiMsA, vizva zAnti aura zAkAhAra ko jo sahI dizA dene kA ahiMsA inTaranezanala kA prayAsa hai vaha saphala ho aisA zubhAzIvadi hai| naI pIr3hI kA zrAvaka samAja dhIre-dhIre ahiMsA evaM zAkAhAra meM vizvAsa khotA jA rahA hai| usa vizvAsa ko punaH pratiSThApita karane meM ApakI yojanA saphala hogI aisI hameM pUrNa AzA hai| karuNA jIva kA svabhAva hai| yadi kucha prayAsa kiyA jAe to vaha acchAiyoM ko apanA sakatA hai| isake sAtha-sAtha buddhijIvI vargoM meM paradharma sahiSNutA ke bhAva bhI jAgRta hoMge jisase rASTra bahuta maz2abUta hogA tathA zAnti bddh'egii| ''attAceva ahiMsA" AtmA svabhAva se hI ahisaka hai| cetanA ko tanika jagAne mAtra kI AvazyakatA hai jisase ki vaha dharma aura ahiMsA kI ora agrasara ho sake / ailAcArya vidyAnanda muni

Page #30
AcArya zrI vijaya indradinna sUri jI mahArAja bambaI 12 disambara, 1985 zubha sandeza ApakA 16 navambara, 1984 kA patra milA / yaha jAnakara prasannatA huI ki tRtIya antarrASTrIya jaina kAnphreMsa kA Ayojana 8, 6, evaM 10 pharavarI, 1985 ko dillI meM kiyA jA rahA hai / yaha antarrASTrIya jaina kAnphreMsa jaina darzana ke mAnavatAvAdI siddhAntoM ke pracAra prasAra ke lie prabhAvazAlI vyApaka kAryakrama banAve | isake antargata sapta vyasanamukta samAja racanA kA viziSTa kAryakrama honA cAhie / saptavyasana- juA, mAMsAhAra, madirApAna Adi se rASTrIya caritra patanonmukha ho rahA hai bhraSTAcAra kA bolabAlA hai, dharmanIti zUnya vicAradhArA se pApAcAra panapa rahe haiM, rASTrIya akhaNDatA saMkaTa meM hai| anIti durAcAra, padalolupatA ke kAraNa jagata prazAnta hai / aise samaya meM antarrASTrIya jaina kAnphreMsa ahiMsA saMyama aura tapa ke siddhAntoM kA vyApaka pracAra kara mAnavIya mUlyoM kI pratisthApanA kare / kAnphreMsa kI saphalatA ke lie hamArI zubhakAmanA hai / AcArya vijaya indradinna sUri

Page #31
AcArya zrI suzIla kumAra jI mahArAja zubhAzIrvAda tIsarI antarrASTrIya jaina kAnphreMsa jaina samAja aura ahisA anuyAyiyoM kI ekatA ke lie eka mahattvapUrNa kadama hai| merA yaha dRr3ha vicAra rahA hai ki bhagavAna mahAvIra ke Adarza aura siddhAMta kisI eka deza ke lie nahIM pratyuta samasta vizva ke lie haiM / usa mahApuruSa kI vANI ko bhaugolika sImAoM meM nahIM bAMdhA jAnA cAhie, balki usakA upayoga honA cAhie samasta vizva kI aNu kI vibhISikA se bhayAkrAnta janatA ko prema, sahaastitva evaM abhaya kA amogha maMtra pradAna karane ke lie / janavarI 24, 1685 ora se athaka prayAsa ekatA kA prayAsa karane isI saMkalpa aura uddezya ko le kara maiMne Aja se 10 varSa pUrva isa kArya ko karane ke lie videzoM meM jAne kA nizcaya kiyA thA / merA sArA jIvana prabhu mahAvIra ke AdarzoM evaM jaina samAja kI ekatA evaM utthAna ke lie samarpita rahA hai| maiMne isa uddezya kI pUrti ke lie kabhI vyaktigata sukha yA prazaMsA kI paravAha na karake apanI kiyA hai / mujhe santoSa hai ki Aja jaina samAja vizva ke stara para kI soca pA rahA hai| pahalI do antarrASTrIya jaina kAnphrensoM se isa ubharI hai, use isa tIsarI kAnphreMsa se sazakta bala milegA / merI yaha kAmanA hai ki jaina samAja apanI ekatA ke lie, vizvazAnti meM bhagavAna mahAvIra ke siddhAMtoM kI upayogitA ke pracAra ke lie prayAsa kare aura prayatna karane kA yahI sarvAdhika upayukta samaya hai / isa kAnphreMsa se ahiMsAtmaka pRSThabhUmi meM rASTrIya ekatA va vizvazAnti kA sArvabhauma rupa jana cetanA kA rupa le / ekatA kI jo cetanA arihaMtoM ke dharma aura ahaM vijJAna kI abhinava vidhA se vizva mAnava AdhyAtmika mUlyoM ke sAtha jur3a kara vizva ko satyaM zivaM sundaraM rUpa pradAna karane meM apanA yogadAna de / ina sadprayAsoM meM merA prayatna aura merA AzIrvAda Apake sAtha rahA hai, Apake sAtha rahegA / AcArya muni suzIla kumAra

Page #32
AcArya jina udayasAgara sUri jI mahArAja betula, mahArASTra disambara 12, 1984 zubhAzIrvAda prAcArya suzIla kumAra jI kI preraNA evaM prayatna dvArA prathama antarrASTrIya jaina kAnphreMsa amerikA meM aktUbara 1981 meM Ayojita huI thii| dvitIya kAnphreMsa ko iMgalaiMDa nivAsiyoM ne aktUbara 1983 meM Ayojita kiyA thaa| hameM bahuta prasannatA hai ki tRtIya vizva jaina kAnphreMsa kA Ayojana 8, 6 evaM 10 pharavarI, 1985 ko ahiMsA inTaranezanala ne vizva kI aneka saMsthAoM ke sahayoga se kiyA hai| Apake dvArA mAnava mAtra kI hI nahIM vizva ke prANI mAtra kI sevA kA hama Adara karate haiN| vizva ke pratyeka bhAga meM jainAcAryoM ke upadezoM ke anusAra aba dharma pracAra-prasAra kI bhAvanA jagI hai| vizva jaina kAnphreMsa dvArA bikhare motI aba mAlA kA rupa le rahe haiM, isakI atyaMta prasannatA hai| bhagavAna mahAvIra kA ahiMsAmaya jIvana evaM sandeza "jIo evaM jIne do" acchA evaM zAntipUrNa jIvana jIne kA sundara sAdhana hai| hiteccha AcArya jina udayasAgara sUri

Page #33
MUNI SHRI RAMKRISHNA JI MAHARAJ JAIN STHANAK Trinagar Delhi-110035 January 27, 1985 MESSAGE It is much consoling to my soul to know that the Third International Jain Conference is being held with great enthusiasm by its organisers at Delhi on February 8, 9 & 10, 1985. Jainism creates in human beings AHIMSA which means compassionate feeling. Ahimsa alone can relieve the whole world from violence, injury and oppression of the weak. The compassion i.e. Ahimsa is the basic need for a Happy Home, Happy Society, Happy Nation and Happy World. I wish this Conference all success from the core of my heart. Muni Ramkrishna

Page #34
mani zrI rUpacanda jI mahArAja jaitAraNa, jilA pAlI, rAjasthAna janavarI 15, 1985 zabha kAmanA dillI meM 8, 6, evaM 10 pharavarI, 1985 ko ho rahe tRtIya vizva jaina sammelana kI saphalatA kI hama maMgala kAmanA karate haiN| bhArata ke atirikta videzoM meM bhI aba jaina dharma ke pracAra-prasAra ke lie acchA kArya Arambha ho gayA hai| vahAM jaina saMskRti evaM saMskAroM ko jIvita rakhanA bhI Avazyaka hai|

Page #35
zrI subhadra muni jI mahArAja jaina sthAnaka trinagara, dillI-110035 janavarI 26, 1985 tRtIya antarrASTrIya jaina kAnphra sa ke avasara para merI kAmanA satya aura prema kI zAkti ko bhagavAna mahAvIra ne vizva ke sammukha prastuta kiyA thaa| unake anugAmI Aja bhI vizva ko yahI batA rahe haiM ki isase bar3I aura bAta nahIM hai, parantu saMsAra kI samajha meM yaha nahIM A pA rahA hai| asatya mora dvaSa para mAnava kA vizvAsa dina prati dina bar3ha rahA hai| AvazyakatA hai isa ajJAna ke andhere ko miTA dene kii| maiM tRtIya antarrASTrIya jaina kAnphreMsa kI saphalatA kI kAmanA karatA huuN| subhadra muni

Page #36
mahAsatI sAdhvI mRgAvatI jI mahArAja zrI vallabha smAraka janavarI 25, 1985 prabandhaka tRtIya antarrASTrIya jaina kAnphreMsa sAdara dhrmlaabh| dillI meM tIsarA antarrASTrIya jaina sammelana ho rahA hai jAnakara bar3I prasannatA huii| bhagavAna mahAvIra ke ahiMsA, anekAnta, aparigraha ye sArvakAlIna siddhAnta hI azAnta evaM trasta jIvoM ko zAnti dene vAle haiN| sammelana pUrNatayA saphala ho yahI zubha kAmanA hai / sAdhvI mRgAvatI

Page #37
Karmayogi H. H. Charukeerty Swamiji SRI JAIN MUTH SHRAVANABELAGOLA-573 135 KARNATAKA (INDIA) Jan 18, 1985 Sri Satish Kumar Jain, Secretary-General, Ahimsa International, 688, Baba Kharak Singh Marg, New Delhi-110001. Dharmabandhu, We are happy to receive your letter dated 24.12.84 and to note that Ahimsa International is arranging an International Jain Conference to be held from 8.2.85 to 10.2.85 at New Delhi. This Conference is very essential now-a-days because the need of the hour is that people should sincerely try to imbibe the spirit of Ahimsa as enunciated in the sacred Jain literature. It is not only a fundamental doctrine in Jain Philosophy but also the beginning and ultimate goal of religion. It is the quintissence and Summambonum of Wisdom. Ahimsa strictly advocates that one should neither deprive any being of life, nor rule over him; nor excite him. Ahimsa is Pure and Eternal Dharma. The appearance of any sort of passion on the surface of self is Himsa and the self in its pure form is Ahimsa. Ahimsa is an internal state of mind. But those who practice Ahimsa should avoid the internal and external attachment. The concept of Ahimsa is ethical and philosophical discipline, necessary for every human being. The monk is meant for translating Ahimsa into practice, the actual realisation of which can only be effected in the plenitude of mystical experience. Ruskin's observations are thought provoking' unless you are deliberately kind to every creature you will often be cruel to many". The life of mercy has a touch of divinity and it is an attribute for an oward journey of the self from manhood to godhood. We wish the International Jain Conference a grand success. With Blessings, Charukeerty Bhattarak Swamiji.

Page #38
kharataragaccha AcArya udayasAgara jI mahArAja janavarI 26, 1985 AzIrvAda-patra antarrASTrIya jaina kAnphra sa jaina samAja kI sabhI kar3iyoM ko jor3ane kA kAma karegI jisa se jinazAsana kA gaurava saMsAra meM phaile yahI kAmanA hai| vizeSakara mere parama mitra AcArya suzIla kumAra jI kA ise sAnnidhya prApta hai yaha merI parama prasannatA kA viSaya hai| kAnphreMsa saphala ho yahI merI kAmanA hai| prAcArya udayasAgara

Page #39
|| zrI vijaya muni jI mahArAja janavarI 28, 1985 Apa loga tIsarI antarrASTrIya jaina kAMphreMsa kA bhAyojana naI dillI meM kara rahe haiM yaha jAnakara mujhe atyadhika prasannatA huii| Aja kA mAnava bhayAkrAMta hai| rASTrAdhAra ciMtAtura haiN| samasta cetanA apane surakSita bhaviSya ke prati zaMkita hai| ANavika hathiyAroM kI aMdhI daur3a ne pUrI mAnava saSTi ko aise mor3a para khar3A kara diyA hai jahA~ jindagI kA hara dina udhAra kA dina hai| kisI eka vyakti kA pAgalapana pUrI jAti kA saMhAra kara sakatA hai| isa bhayAnaka sthiti ko TAlane ke mArga kI talAza hai aura vaha bhagavAna mahAvIra ke siddhAMtoM kI zaraNa meM Ane se sambhava hai| mahAvIra ke siddhAMtoM ko vizva stara para samajhane aura samajhAne kA jo bhI prayAsa ho rahA hai vaha abhinandanIya hai, sarAhanIya hai, prazasanIya hai| isa dizA meM mere aMtaraMga mitra AcArya suzIla muni jI ne jo pahala kI hai aura vizva stara para jaina siddhAMtoM ko jo pratiSThA dilavAI hai vaha jaina samAja ke lie gaurava kI bAta hai| pUre vizva kA jaina samAja eka maMca para Akara eka svara se bhagavAna mahAvIra ke siddhAMtoM kI bAta kare isase adhika zubha hamAre samAja aura pUre vizva ke lie kyA ho sakatA hai ? maiM isa sadprayAsa ke lie zrI suzIla kumAra jI ko aura kAnphreMsa ke AyojakoM ko sAdhuvAda detA hUM, unake prayAsoM kA samarthana karatA hUM, aura unako apanA pUrA sahayoga dene ke lie hamezA taiyAra huuN| ApakI isa kAMphreMsa se bhagavAna mahAvIra ke siddhAMta vizva ke sAmane prakaTa hoM, mAnavatA ko usase jIne kA nayA rAstA mile aura jaina samAja ekatA ke sUtra meM jur3e merI isa avasara para yaha maMgala kAmanA hai| vijaya muni zAstrI

Page #40
JAIN TEMPLES & ICONS Photos by Courtesy Satish Kumar Jain 688 Baba Kharak Singh Marg, New Delhi - 110001 (India)

Page #41
tt 3 Bhagwan Mahavir, Shri Mahavir Ji Tirthakshetra (Chandanpur) Rajasthan

Page #42
57 feet colossal world famous monolith Gommateswara Bahubali 10th century A.D. Shravanabelagola, Distt. Hassan, Karnataka State

Page #43
Jain Education in Qal Vimala-Vasahi (Adinath Temple) (1032 A.D.) by Dandanayaka Vimala Delwara, Mt. Abu (Rajasthan), Cauluk ya style Luna-Vasahi (Neminatha Temple) (1231 A.D.) by Tejapala Delwara, Mt. Abu (Rajasthan), Ceiling

Page #44
12 Satrunjaya Part of Temple City, Palitana (Gujarat)

Page #45
IE Hathisingh Dadabari (Jain Temple) Ahmedabad (Gujarat) USSES

Page #46
FA ARABEURT Tripple Shrine Temple by Vastupala, Girnar, Distt. Junagadh (Gujarat)

Page #47
Kirti - Stambha and Mahavir Temple, Chittorgarh Fort (Rajasthan) 14th cent. A. D. Circa.

Page #48
U PETER Jaina Tirthankara Lucknow Musuem Jaina Tirthankaras from Santinath Temple, Khajuraho Torana slab from Mathura, Lucknow Musuem, Stupa flanked by flying Vidyadharas

Page #49
Marble Vedi--Naya Jain Mandir, Dharampura, Delhi By Raja Harsukh Rai, Consecreted in 1807

Page #50
315&3(OCOLIS Adinatha Chomukh (Four faced) Temple, Ranakpur (Rajasthan) (1439 A.D.) by Dharnaka (Dhanna Seth). Famous for large number and variety of columns and art work

Page #51
Kanch Mandir, Indore (Madhya Pradesh) Interior

Page #52
------- 114 Untieris Halebid, Hassan District, Karnataka State Parsvanatha Basti-Central Hall Pillars, 1133 A.D. Southern Karnataka Style, Soapstone

Page #53
Parsvanatha Temple, Khajuraho (Madhya Pradesh)

Page #54
S Saraswati from Pallu-White Marble, 12th Cent, in National Musuem, New Delhi Cate Jain Saraswati 10th Cent. Shri Digamber Jain Temple, Ladnun (Rajasthan)

Page #55
Adinath Chomukh Temple, Ranakpur (Rajasthan), Sanctum

Page #56
2 20 Massive Maladevi Jain Temple Shikhara-Gyaraspur, Distt. Vidisha (Madhya Pradesh)

Page #57
Massive Maladevi Jain Temple-Decorative Design on Entrance-Gyaraspur, Distt. Vidisha (Madhya Pradesh)

Page #58
Kanch Mandir, Indore (Madhya Pradesh) Entrance

Page #59
BLESSINGS Acharya Dharam Sagar Ji Maharaj Acharya Deshbhooshan Ji Maharaj Ailacharya Vidyanand Ji Maharaj Acharya Vijay Indradinn Suri Ji Maharaj Acharya Jin Udaisagar Suri Ji Maharaj Acharya Yashodev Suri Ji Maharaj Muni Shri Ramkrishna Ji Maharaj Muni Roopchand Ji Maharaj Muni Shri Subhadra Ji Maharaj Acharya Udaisagar Ji Maharaj Shri Vijay Muni Ji Maharaj Mahasati Sadhvi Mrigawati Ji SPIRITUAL ADVISORS Acharya Sushil Kumar Ji Maharaj Muni Dr. Nagraj Ji Maharaj Muni Abhay Chandra Vijay Ji Maharaj Swasti Charukeerty Bhattarak Swami Ji

Page #60
Objectives of the Conference 1. Unity, brotherhood and close link among Jains of the World. 2. World-wide propagation of high Jain ideals. 3. To put Jainism on World Religions Map. 4. Movement on Non-Violence (AHIMSA), to Animals, World Peace, Nuclear Weapons Vegetarianism. 5. Promotion of Jain Philosophy, Culture & Literature. 6 Involvement of Youth in Living Ethical Life. Prevention of Cruelty Free World, 7. Contribution of Women to Jain Culture and Literature. 8. Ways and means to serve needs of Jain Community of the World in important spheres.

Page #61
Sahu Shriyans Prasad Jain Chairman, Reception Committee Shri Dipchand S. Gardi Co-Chairman, Reception Committee Shri Shrenik Kasturbhai Co-Chairman, Reception Committee Shri Mulkh Raj Jain, President Shri Satish Kumar Jain, Secretary General Dr. S.S. Jhaveri, Programmes Secretary CONFERENCE CHAIRMEN Shri Veerendra Heggade Dr. S.K. Dhariwal Sahu Ashok Kumar Jain Shri Sanchalal Bafna Dr. Sulekh C. Jain CONFERENCE CO-CHAIRMEN Shri Bharat B. Shah Mr. Ummed C. Golechha Shri Nirmal Kumar Sethi Mrs. Varshaben Bharat Shah Shri Ratanlall Gangwal Committees Chairmen Shri Kailash Chand Jain Chairman, Finance Shri Ramesh Chandra Jain Chairman Publicity Shri K.C. Jain Chairman, Transport Shri Satish Kumar Jain Chairman, Souvenir Shri Mulkh Raj Jain Chairman, Cultural Programme Shri Vijay Kumar Jain Chairman, Hospitality Convenors Shri Deven Yashwant Finance Shri G.C. Khinduka Souvenir Shri M.P. Jain Books Exhibition Shri Jag Mohan Jain Hospitality Shri S.B. Jain Invitations Shri F. C. Jain Transport

Page #62
STATE CONVENORS Gujarat Dr. S.S. Jhaveri Mrs. Varshaben Bharat Shah Shri Bharat B. Shah Shri Gyan Chandra Khinduka & Shri C.L. Lalwani Shri Nirmal Kumar Sethi Shri Dal Chand Jain Rajasthan Uttar Pradesh & Madhya Pradesh West-Bengal Maharashtra Shri Jai Kumar Ligga Shri Ratanlall Gangwal & Shri Jagdish Rai Jain Shri Kiran K. Gandhi Shri Shanti Prasad Jain & Shri Kishore Chandra M. Vardhan Shri Raj Kumar Sethi Shri Dhanna Mal Jain Dr K.C. Bhaiji (Cleveland) Dr. Sulekh C. Jain (Cincinnati) Dr. T.J. Salgia (Cleveland) Mr. Arun Kothari (New Jersey) Mr. Chander M. Jain Mr. Kamal K. Jain Assam, Nagaland Haryana U.S.A. Canada United Kingdom Mr. Pravinchandra J. Shah Dr. S.K. Dhariwal Mr. U.C. Golechha Mr. Jawahar Golechha & Mr. Nitin Mehta Dr. M.K. Jain Mr. Ravi Kumar Jain Mr. S.C. Mehta Mr. Mohanlal D. Shah Mr. Panachand J. Dedhia Mr. Arun Kumar Jain Mr. Hulaschand Jain Mr. Mahendra Singh Jain & Mr. Bhimraj Kothari West Germany France Belgium Kenya Nepal Thailand & Hong Kong

Page #63
PATRONS OF THE CONFERENCE Sahu Shriyans Prasad Jain Bombay Seth Shrenik Kasturbhai Ahmedabad Shri Dipchand S. Gardi Bombay Shri Veerendra Heggade Dharmasthala Sahu Ashok Kumar Jain Calcutta Mr. Ummed C. Golechha London Mr. Jawahar Golechha London Shri Vimal Chand Surana Jaipur Shri Arvind R. Doshi Bombay Shri Nrip Raj Jain Bombay Shri Bharat S. Shah Bombay Shri Harish Chandra Jain Bombay Shri Ramniklal R. Mehta Bombay Shri Dineshbhai Bhansali Bombay Shri Bhagmal L. Parikh Bombay Shri Shailendra H. Kothari Bombay Smt. Pushpaben K. Modi Bombay Shri Kishore Chandra M. Vardhan Bombay Shri J.R. Shah Bombay Shri Sanchalal Bafna Aurangabad Shri Ratanlall Gangwal Calcutta Shri Jagdish Rai Jain Calcutta Seth Dal Chand Jain Sagar Shri Nirmal Kumar Sethi Lucknow Shri C.M. Shah Ahmedabad Shri Bharat B. Shah Ahmedabad Mrs. Varshaben Bharat Shah Ahmedabad Shri Kantilal C. Kolsawala Ahmedabad Smt. Lilawatiben Lalbhai Ahmedabad Shri Arvind Tara Chand Shah Surat Shri Mulkh Raj Jain New Delhi Shri Rikhab Chand Jain New Delhi Shri Prem Chand Jain New Delhi Shri Kashmir Chand Godha New Delhi Shri Ramesh Chand Jain Delhi Shri Adishwar Lal Jain Delhi Shri B.P. Jain New Delhi Shri Sital Parshad Jain Delhi Shri S.S. Backliwal New Delhi Shri Sital Dass Rakyan New Delhi Shri Dharam Chand Jain New Delhi Shri Khairati Lal Jain Delhi Shri Mahendra Kumar Godha New Delhi Shri Surendra Kumar Jain New Delhi Shri J.S. Jhaveri New Delhi Shri Satish Chandra Jain New Delhi Shri Jaswant Rai Jain Delhi Shri Shree Chand Jain Delhi Shri Kailash Chand Jain New Delhi Shri Padam Prasad Jain Delhi Shri Gunvir Kumar Jain Delhi Shri Surendra Kumar Jain Delhi Shri Ram Lal Jain Delhi Shr Prem Sagar Delhi

Page #64
ASSOCIATES Shree Akhil Bhartiya Hinsa Niwaran Sangh Jain Sabha New Delhi Shri Bharatvarshiya Dig. Jain Maha Sabha Dig. Jain Mahasamiti, Bhartiya Jain Milan Dig. Jain Atishaya Shetra Shri Mahavir Ji Jain Milan International Bhagwan Mahavir Ahimsa Kendra B.L. Institute of Indology Shri Atam Vallabh Jain Samarak Shikshan Nidhi L.D. Institute of Indology, Palliwal Jain Maha Sabha, Jain Sabha Dakshin Delhi International Mahavir Jain Mission (U.S.A., Canada & U.K.) Toronto Jain Society (Canada) Siddachalam Foundation (U.S.A.) Jain Society of Greater Clevelanc (U.S.A) Jain Society of Huoston (U.S.A.) Jain Association of U.K. The Young Indian Vegetarians (U.K.) Shri Visa Oswal Community (Kenya & Tanzania), Swetamber Derawasi Jain Sangh (Mombasa-Kenya) Sthanakwasi Jain Mandal (Kenya) Shree Swetamber Sthanakwasi Jain Sangh (Mombasa-Kenya), Shree Navnat Vanik Mahajan (Mombasa-Kenya) Nepal Jain Parishad (Kathmandu)

Page #65
COMMITTEES Chairman Convenor PUBLICITY COMMITTEE Sahu Ramesh Chandra Jain Shri Swaraj Jain Shri M.K. Dharmaraja Dr. K.C. Jain Shri Paras Das Jain Shri Raj Kumar Jain Shri Jagmohan Jain Shri Pradip Jain Shri Satish Kumar Jain Shri Ravindra Malawa Shri Motilal Bafna FINANCE COMMITTEE Shri Kailash Chand Jain Chairman Shri Deven Yashwant Convenor Shri Mulkh Raj Jain Shri L.C. Jain Shri R.C. Jain Shri Prem Chand Jain Shri Satish Kumar Jain Dr. S S. Jhaveri Shri Adishwar Lal Jain Shri Bharat B. Shah Mrs. Varshaben Bharat Shah Shri Gyan Chandra Khinduka Shri C.L. Lalwani Shri Suresh Chand Jain Shri Subhash Chand Jain Shri Raj Kumar Jain Shri Kiran K Gandhi Shri Raj Kumar Sethi Shri Hansmukh Shantilal Shah SOUVENIR COMMTITEE Shri Satish Kumar Jain Chairman Shri Gyan Chandra Khinduka Convenor Dr. K.C. Sogani Dr G.C. Patni Mr. Chander M. Jain London (Canada) Mr. Kamal K Jain London (Canada) Mr. Pravinchandra J. Shah Toronto (Canada) Mr. Ummed C. Golechha London (UK) Dr. S.K. Dhariwal London (U.K.) Mr. Jawahar Golechha London (U.K.) Dr. T.J. Salgia Cleveland (U.S.A.) Dr. Sulekh C. Jain Cincinnati (U.S.A.) HOSPITALITY COMMITTEE Shri Vijay Kumar Jain Chairman Shri Jagmohan Jain Convenor Shri Suresh Chand Jain Shri Deep Chand Jain Shri Prem Chand Oswal Shri Surendra Kumar Jain Shri Parmendra Jain Shri Padam Chand Jain Dr. D.C. Jain Dr. B.S. Jain Shri Mam Chand Jain Shri Jagat Prasad Jain Shri Rajendra Prasad Jain Shri Adishwar Lal Jain Shri Faqir Chand Jain Shri Ramesh Chand Jain Shri Subash Harish Jain Shri Swadesh Bhushan Jain Chairman Convenor CULTURAL PROGRAMME COMMITTEE Shri Mulkh Raj Jain Chairman Shri Satish Kumar Jain Convenor Shri Ravindra Jain Music Director & Composer Shri Pratap Kumar Toliya Km. Anita Jain Km. Deepika Yashwant Km. Shalini Lunia (New York, U.S.A.) TRANSPORT COMMITTEE Shri Kailash Chand Jain Shri F. C. Jain Shri Gautam Oswal Shri Faqir Chand Jain Shri Jagat Prasad Jain Shri Inder Chand Jain Shri Rajendra Prasad Jain Shri Bijendra Kumar Jain Shri Surendra Kumar Jain Shri Jaini Lal Jain Shri Pratap Jain Shri Hari Chand Jain BOOKS & POSTAGE STAMPS EXHIBITION COMMITTEE Shri Mahavir Prasad Jain Convenor Shri M.L. Jain Shri Naresh Kumar Jain Shri Pradip Jain Shri Anand Prakash Jain CONFERENCE RAPPORTEUR Shri M.K. Dharmaraja CONVENOR INVITATION Shri S.B. Jain

Page #66
AHIMSA INTERNATIONAL PATRONS, DISTINGUISHED MEMBERS & GOVERNING COUNCIL Patrons Sahu Shriyans Prasad Jain Shri Shrenik Kasturbhai Dr. D.S. Kothari Dr. L.M. Singhvi D. Veerendra Heggade Sahu Ashok Kumar Jain Shri D.C. Jain Hony. Distinguished Members Shri Jainendra Kumar Shri Yashpal jain Shri Akshay Kumar Jain Prof. P.S. Jaini, Berkeley University, U.S.A. Members Dr. B.S. Jain Shri Bijendra Kumar Jain Shri Harish Chandra Jain Shri Inder Chand Jain Shri Karam Vir Jain Shri Lal Chand Jain Shri M.P. Jain Shri Mahi Pal Jain Shri Mam Chand Jain Shri Narendra Kumar Jain Shri Prem Chand Jain Shri Prem Chand Oswal Shri Rajender Jaina Shri Sant Lal Jaini Shri Suresh Chandra Jain Shri Subhash Chand Jain Shri Subhash Harish Jain Dr. S.P. Jain Shri Vakil Chand Jain Governing Council Shri Mulkh Raj Jain President Shri K.C. Jain Vice-President Shri L.C. Jain Vice-President Shri Sital Dass Rakyan Vice-President Shri Rikhab Chand Jain Vice-President Shri K.L. Patawari Jain Vice-President Shri Satish Kumar Jain Secretary General Shri Padam Chand Jain Secretary Organisation Shri Narendra Kumar Jain Secretary Projects Shri Vijay Kumar Jain Secretary Publicity Shri Deven Yashwant Secretary Finance Shri Ramesh Chand Jain Secretary Ceremonies Coopted Members Shri Anand Prakash Jain Shri Hem Chand Jain Shri Madan Lall Jain Shri Ramesh Chand Jain Shri Ravindra Malawa Shri S.K. Gupta Shri Shriram Jain

Page #67
Sahu Shriyans Prasad Jain Chairman, Reception Committee Shri Dipchand S. Gardi Co-Chairman, Reception Committee Shri Shrenik Kasturbhai Co-Chairman, Reception Committee

Page #68
With Best Compliments From : Buses and Trucks available on easy hire purchase basis Contact M/s Oswal Finance Company MOTOR FINANCIERS OPP. KAMLA MARKET 1/14 ASAF ALI ROAD, NEW DELHI-110002 Tel. No. : 274298 278142

Page #69
Shri Mulkh Raj Jain President Chairman, Cultural Programmes Committee Shri Satish Kumar Jain Secretary General Chairman, Souvenir Committee

Page #70
INSIST ON OUR SPECIALITIES POLYESTER SHIRTING & SUITINGS, FANCY DRESS MATERIALS TUSSOR COATING CORDROY SUITING PRINTS THE NUTAN MILLS LIMITED AHMEDABAD - 380 018 Telegram: 'NUTAN MILL" Tel. No. 372071

Page #71
Shri Kailash Chand Jain Chairman, Finance Committee Shri Vijay Kumar Jain Chairman, Hospitality Committee Dr. S. S. Jhaveri Secretary Programmes Sahu Ramesh Chandra Jain Chairman, Publicity Committee Shri Kailash Chand Jain Chairman, Transport Committee Shri M. K. Dharmaraja Conference Rapporteur

Page #72
WITH BEST WISHES TO INTERNATIONAL JAIN CONFERENCE AND AHIMSA INTERNATIONAL NEW DELHI (INDIA) From FAMILY & FRIENDS OF WELL WISHERS WITH BEST COMPLIMENTS FROM SHETH BROTHERS 22, Ambalal Doshi Marg, (Hamam Street) FORT BOMBAY-400 023 Phone Office : 275378 Resi.: 612-2459 271042 Gram : ESBEFOUR House of PRINTAGRAPH Printing & Allied Machinery Manufacturing Unit: B-52, Sector V. Noida, Ghaziabad (U.P.) SSI Reg. No. 20/56/02545/SSI/12 Showroom : No. 50 Mittal Industrial Estate No. V Andheri-Kurla Road, BOMBAY-400 059 Delhi Office : F-1/16, Ansari Road, Daryaganj, New Delhi-110 002 Gram : SHETHBROS Phone : 272753 Telex : 031-4868 Calcutta Office . : 309. Bepin Behari Ganguly Street, Calcutta-700 012 Gram : POLYGRAPHY Phone : 266214 Guwahati Office : Babubazar Building, Fancy Bazar, Guwahati-781 001 Gram : SHETHBROS Phone : 26794 Trivandrum Office : Sasthamkovil Road, Trivandrum-695 014 Gram : SHETHBROS Phone : 8019 Madras Office : 2. Vyasarpadi Industrial Estate, Madras-600 039 Gram POLYGRAPHY Phone : 38762

Page #73
Conference Chairmen Shri Veerendra Heggade Sahu Ashok Kumar Jain Dr. S.K. Dhariwal London, U.K. Dr. Sulekh C. Jain Cincinnati, U.S.A. Shri Sanchalal Bafna

Page #74
UNITY IS BEST STRENGTH WITH BEST COMPLIMENTS FROM : VISHVAMANGAL AYURVEDIC PHARMACY FATSA POLE, GANDHI ROAD, AHMEDABAD-380001 HEALTH IS WEALTH-SAVE IT BY AYURVED WITH BEST COMPLIMENTS FROM : APURVA CONTAINERS PRIVATE LIMITED Navbharat Mills Compound, Chamunda Char Rasta, Naroda Road, Ahmedabad-380 025 Manufacturers of: APURVA FIBRE DRUMS Sole Selling Agents : ANUJ TRADING COMPANY 32, Veer Nariman Road, BOMBAY-400 023 Phone : 298668 0 Gram : FIBRE DRUM

Page #75
Conference Co-Chairmen Shri Bharat B. Shah Mr. C. Ummed Golechha, London, U.K. Shri Ratanlall Gangwal , Shri Nirmal Kumar Sethi Mrs. Varshaben Bharat Shah

Page #76
Dr. K C. Sogani Erecutive Editor, Souvenir Shri Gyan Chand Khinduka Convenor, Souvenir Committee Dr. G. C. Patni Editor, Souvenir Shri Mahavir Prasad Jain Convenor, Exhibition Shri Jagmohan Jain Convenor, Hospitality Committee Shri S. B. Jain Convenor, Invitations

Page #77
PATRONS Shri Dal Chand Jain Member, Lok Sabha Shri Prem Chand Jain New Delhi Shri Ramesh Chand Jain, Delhi Shri Kashmir Chand Godha, N. Delhi Shri Arvind R. Doshi, Bombay Shri Rikhab Chand Jain, N. Delhi

Page #78
Mr. Jawahar Golechha, 'London, U.K. Shri Sital Parshad Jain, Delhi Shri Adishwar Lal Jain, Delhi Shri Nrip Raj Jain, Bombay Shri Bharat S. Shah, Bombay Shri Ramniklal R. Mehta, Bombay

Page #79
Shri Shailendra H. Kothari, Bombay Shri C, M. Shah, Ahmedabad Shri Arvind Tarachand Shah, Surat Smt. Pushpaben K. Madiu, Bombay Shri J. R. Shah, Bombay Shri Jagdish Ral Jain, Calcutta

Page #80
Shri Vimal Chand Surana, Jaipur Shri Khairati Lal Jain, Delhi Shri Sital Dass Rakyan, New Delhi Shri Dharam Chand Jain New Delhi Shri Kanti Lal C. Kolsawala Ahemdabad Shri Surendra Kumar Jain Delhi

Page #81
Shri Shree Chand Jain, Delhi Shri Gunvir Kumar Jain, Delhi Shri Padam Prasad Jain, Delhi Shri S. S. Backliwal N. Delhi Shri Mahendra Kumar Godha, N. Delhi Shri Surendra Kumar Jain, N. Delhi

Page #82
Shri B. P. Jain, N. Delhi Shri Jaswant Rai Jain, Delhi Shri K. C. M. Vardhan, Bombay Shri Harish Chandra Jain, Bombay Shri J. S. Jhaveri, N. Delhi Shri Satish Chandra Jain, N. Delhi

Page #83
Dr. T. J. Salgia Vice-Chairman, North American Organising Committee Cleveland, U.S.A. Dr. Harish C. Jain President, International Mahavir Jain Mission, Canada Mr. Chander M. Jain London, Ontario, Canada Convenor, Canada Region Mr. Pravinchandra J. Shah Toronto. Canada Convenor, Canada Region Mr. Nitin Mehta Mr. M. C. Lunia President, New York, U.S.A. Young Indian Vegetarians, London, U.K.

Page #84
The Enthusiasts Shri L. C. Jain, Delhi Shri Raj Kumar Jain, Delhi Shri Suresh Chand Jain, Delhi Shri C. L. Lalwani, Jaipur Shri Raj Kumar Sethi, Dimapur Shri Hukam Chand Panchratna, Ahmedabad

Page #85
The Enthusiasts Shri Subhash Chand Jain, Delhi Shri Padam Chand Jain, N. Delhi Shri Inder Chand Jain, N. Delhi Shri Bijendra K. Jain, N. Delhi Shri Deep Chand Jain, N. Delhi Shri Mam Chand Jain, N, Delhi

Page #86
The Enthusiasts Shri Ramesh Chand Jain, N. Delhi Shri Nirmal Kumar Jain, Delhi Shri Pradip Kumar Jain, Patna Shri Naresh Kumar Jain, Patna Shri Ram Lal Jain Delhi-Patron

Page #87
Delegates including Dr. S. K. Dhariwal (London), Mr. Mohanbhai Jhaveri (New York), Shri Satish Kumar Jain (New Delhi) and Dr. K.C. Sogani (Udaipur) in conversation with Acharya Sushil Kumar Ji at Second International Jain Conference at London on 2nd October, 1983. A view of Second International Jain Conference at City University, London on 2nd October, 1983. Shri Harish Chandra Jain (Bombay) in Chair. Dr. S.K. Dhariwal, Chief Executive addressing the delegates. Among others on dias are Acharya Sushil Kumar Ji, Muni Abhay Chandra Vijay Ji Shri Chitrabhanu Ji and Samni Suman Pragya Ji.

Page #88
Acharya Sushil Kumar Ji giving a Yogic demonstration at General Session of Second International Jain Cnfoerence in Wembley Hall at London on 3rd October, 1983. Sitting on the dias among others include, Muni Abhay Chandra Vijay Ji, Mr. R. P. Chandaria (London) Dr. S. K. Dhariwal (London), Shri Satish Kumar Jain (New Delhi), Mr. U. C. Golechha (London) and Shri Harish Chandra Jain (Bombay).

Page #89
The Concept of Paryaya- A Singular Contribution of Jainism to World Philosophy Dr. S. R. Bhatt The history of mankind reveals a constant recurrence of some fundamental problems which have agitated human mind right from the dawn of human civilization. One of such perennial problems is the problem of the nature of reality. The demand for some kind of universally acceptable conception of reality is one which inquisitive human mind cannot help making. But no two human minds have ever agreed with each other in their pronouncements on the same. The conclusions of reason and reflection at times lead us to the idea of One Being, an all-inclusive Absolute. But the facts of life and experience, on the other hand, compel us to admit a plurality of existence which cannot be confined within the narrow walls of rigid identity. We cannot help believing in the existence of one fundamental, allinclusive unity, but at the same time we cannot deny the existence of the manifest plurality. A corollary of the problem of the nature of reality is the question, 'how the world has come to exist ? The earliest philosophical view with regard to the reality seems to have arisen out of an attempt to answer the question, 'whence this universe? On this issue, in the history of philosophical thought in India there seem to be two distinct and diverse trends running parallel through the ages. One trend is that of evolutionism (sargavada) advocated by the Samkhya, Vedanta and the Tantra. And the other one is creationism (Srstivada) put forh by most other schools. Instead of approaching the variety of philosophical schools in India in terms of a subjective and sectarian dichotomy of Astika and Nastika schools, it will be logical and philosophically rewarding to relook them in the light of the distinction between Sargavada and Srstivada. The Sargavada begins with one unitary being as the ground of the entire variegated world, be it the pradhana of the Samkhya or the Brahman of the Vedanta or the Tantra. The cosmic process is regarded as that of evolution i. e. one splitting

Page #90
up into multiples. It is a different thing whether this rise of the multiplicity from. the bosom of the unitary being is a matter of appearance (Vivarta) or real transformation (Parinama). The advocacy of Sargavada naturally leads Satkaryavada or Satkaranavada (Vivartavada) in the sphere of causation. It also implies the autonomy, and perhaps self-sufficiency, of the causal stuff for effectuation. This, strictly speaking, rules out the creative role of Karma or Isvara in the cosmic process and demands the postulation of a kinetic view of matter in which motion is inherent and not imparted from outside. Of course, as a substitute for Karma or Isvara, Sargavada has to bring in the role of Purusa or Avidya. The Srstivada, on the other hand, starts with a pluralistic approach to reality. The cosmic ground here is not an undifferentiated unitary entity, but it consists of infinite reals having homogeneous and heterogeneous differences. This naturally. leads to atomistic conception of mind and matter which we find in the NyayaVaisesika, Mimamsa, Jainism and Buddhism. Matter is regarded here as static, all motion is coming to it from outside. The cosmic process is regarded as the combination of diverse simple elements resulting into more and more complex wholes. But for this a need is felt to postulate Karma or God as a catalytic agent in the creative process. Arambhavada or its varient Pratityasamutpada, AvayavaAvayavi model of the 'wholes' etc. are the natural outcome. Another philosophically significant difference between Sargavada and Srstivada in the field of ontology has been the acceptance of the Dharma-Dharmibheda (substance-attribute distinction) in the latter and its rejection in the former. The Brahman of the Advaita Vedanta and the Purusa and Prakrti of the Samkhya are attributeless. Coming to the central theme of this paper, we find that the substance-attribute distinction has been the basic plank of Srstivada. It is commonly accepted by the schools of Mimamsa, Nyaya-Vaisesika, Jainism, Buddhism and Carvaka. The Buddhists do not accept this distinction at the ultimate level because of their adherence to Anatmvada; at the empirical level in the form of Samanya Laksana or Kalpana, it is not unacceptable to them. Now the most significant and singular contribution of the Jaina school in the field of metaphysics is to carry forward this distinction to a step further by introducing the concept of Paryaya. Though the reality has substantival and adjectival aspects, both substances and attributes exist in a particular form or mode. at a particular time under particular conditions. This conditioned mode of existence of substance and attributes is known as Paryaya. The point is that substances and attributes are conceived to exist not in an absolute or isolated way but in relation to other reals. So this non.absolutistic or relativistic view of reality leads the Jaina thinkers to postulate Paryaya. 2

Page #91
According to the Jaina thinkers, thus no reality, whether in the form of substance or in the form of attribute, exists as such but only in a specific mode of existence. There are infinite ways or modes in which reals can exist and this idea paves the way for the advocacy of Anekantvada, the central thesis of Jainism. Likewise, in the field of knowledge, to know a thing is to know its substantival and adjectival aspects in a particular mode or form. A particular mode appears only in a particular set of conditions. With the changed conditions there will be another mode of existence of that thing. So all our knowledge of a thing at a particular spatiotemporal locus is conditional and relative to the circumstances. Of course, the possibility of absolute knowledge is all the while there. This is the Nayavada or the relativistic theory of knowledge. Since all knowledge is relative, the judgemental and linguistic expression of it has also to contain the relations and the conditions which characterise such a knowledge. This is the theory of Syadvada which is further formalised in the form of Sapta-bhangi. Thus we find that the introduction of the concept of Paryaya brings about a tremendous modification in the Jaina metaphysics and epistemology, the like of which we do not find in the metaphysics of other schools of Srstivada. The implications of this concept are deep and far-reaching in the fields of ethics, logic, mathematics, statistics and linguistic analysis. Many of such elements have been worked out and developed by the Jaina thinkers, but many more are yet to be brought out. For example, the qualitative dimension of the theory of the probability is a unique idea of Jainism which is only in an embryonic form and if its details are fully worked out, it is sure to result in a copernican revolution in the methodology of natural and social sciences. It is a challenging task for the scholars of Jainology which, I think, should be highlighted in and earnestly taken up through the agency of this conference. This can be achieved if inter-disciplinary and multi-disciplinary approaches are made to these areas of potential studies and whatever literature exists in this respect is made available in a language intelligible to us. Professor of Philosophy Delhi University Delhi (India)

Page #92
Concept of Soul in Jaina Philosophy And its Scientific Interpretation Dr. R. M. Kasliwal In Jainism the concept of Soul or Atma is very important. In fact some even call it Atma Dharma. Every lving organism has a Soul or Atma and it manifests through a body. The physical body is therefore only a vehicle in which Atma, the living principle which gives rise to consciousness, resides. Without this life force, the body is only a dead matter. From the real point of view or Nischaya Naya, every soul is pure, perfect, all-knowing, all peaceful and all-blissful. It is free from passionate thought activity, defect or infirmity, desire or ambition, care or sorrow. It has infinite knowledge, infinite power and infinite happiness. It knows all, sees all and is not affected by praise or defamation and maintains equanimity under all circumstances. Therefore by nature it is pure and perfect and is capable of attaining Godhood and becoming Parmatma. But from the practical point of view or Vyavhara Naya, the Soul or Atma appears impure because of the various thought activities like anger, pride, deceit and greed and other passionate thought activities which taint the Atma just as the particles of dust or dirt may make a piece of white cloth appear dirty. These thought activities and other similar activities produce Karmic matter or molecules and these get attached to the Atma (Soul) which is an unbroken whole substance, non-material in nature. Therefore, although basically every soul which is immortal and non-perishable, is pure and perfect but because of its association with Karmic matter it remains impure and does not attain Godhood and according to the Karmic actions of the individual it goes on through the cycles of deaths and births and so on, till such time that the Atma is able to get rid of the Karmic bondage by various processes and procedures and is able to reach the pure and perfect state, when it gets liberated and attains Moksha. According to Jaina philosophy this is possible in every human being by his own individual efforts. Therefore, in a nutshell the the whole of the Jaina religion inspires to attain liberation or Moksha by knowing the true nature of one's soul. This is the main goal. Rites and rituals, vows and

Page #93
penances, Sadhana (meditation), Svadhyaya (study of scriptures) are among some of the many steps suggested towards the attainment of this goal so as to liberate the Atma from bondage and make it free. In the strict sense in Jaina religious philosophy the individual Atma besides being immortal and non-perishable, is all powerful and by one's own actions (Purusaratha), one can attain and reach the highest goal. The individual Atma (Consciousness) has the capacity to become Paramatma by getting rid of all the Karmic matter. It does not believe in the theory of supreme God or cosmic consciousness. According to Jaina philosophy the universe is full of infinite souls and each one is separate from the other and by its own Karma it goes on passing through various cycles of birth and death, till finally it succeeds in getting rid of all the accumulated Karmic matter and thus liberates itself and attains the supreme goal of Moksha. This in brief is the concept of Atma or soul according to Jaina philosophy. Therefore, in the light of modern scientific knowledge, is it possible to describe it in a scientific language which is verifiable and repeatable ? As soon as life starts, it generates its own electrical energy, which can be detected on suitable instruments like oscilographs, electrocardiographs, electroencephalographs etc. Now there is a law in physics that every current of electricity when in motion must have its own magnetic fleld and hence it is presumed that every living organism also has its own magnetic field. According to this concept, this magnetic field is the Soul or Atma of the individual and it gets attracted and attached to the electrical energy as soon as a suitable affinity between the two is established in accordance with Karma. Thus the electrical energy with its magnetic field goes on operating intimately in the individual through the media of electromagnetic waves. It is well-known that speech is easily transmitted through electromagnetic waves over long distances and similarly it is assumed that even thought processes have similar electromagnetic waves and even telepathic signals may have electromagnetic waves. Great Yogis have been known to influence persons by virtue of their powerful personalities which are nothing else than thejr powerful Souls which according to this concept are their magnetic fields and thus it is possible to generate powerful electromagnetic waves capable of being transmitted by them. This works in the same way as powerful magnets which are able to generate their own electromagnetic currents. During life all actions and thought process, specially powerful acts and serious incidents have an impact on the soul of the individual and these in the form of Karmic matter in waves are attached to the magnetic field which is the Soul. When an individual dies the electrical energy vanishes and the magnetic field alongwith the Karmic matter escapes and this goes on roaming about in the universe till such time that it again finds its suitable electrical energy or nidus, when it again 4

Page #94
adopts a body and starts manifesting through it, according to its Karma. So long as the Karmic waves or matter are attached to the magnetic field it goes on through the cycles of births and deaths. Thus this magnetic field can explain to a certain extent in scientific language the concept of soul and its transmigration. In the end, I wish to draw the attention to the fact that Jainism is one of the oldest living religions of the world. Although it was prevalent in India in some form or other even during the pre-vedic period, yet due emphasis on its antiquity has never been seriously given. It is therefore essential that proper research may be carried in this direction and approximate period of its origin be established. It is even more important in these days because of the scientific nature of this religion and its unequivocal emphasis on Non-Violence (AHIMSA) which has become necessary in this modern world if it is to survive. Emeritus Professor in Medicine, Ex-Principal and Dean S. M. S. Medical College Jaipur (Rajasthan) 6 The best thing is a life spent in penitential practices. The middle course is to live with dear ones around. The worst of all is, with the thought that we have not enough, through desire of wealth subserviently to follow those who understand us not. -Naladiyar, 365. In the law of Jina that is knowledge by which the Jiva becomes free from attachment, by which he is absorbed in the virtue and by which (the feeling of) amity is engendered. -Samanasuttam

Page #95
Space, Time and The Universe The noble laureate Sir Albert Einstein, the brainiest man in the world, who was declared as a good man for nothing by his teachers in the school, startled the scientists all over the world by his theory of Relativity. The birth centenary of this great scientist has been just celebrated all over the world. He gave the dimensions of the Universe as in Table 1. Table 1. Einstein's Dimensions 1. Mass 2. Mean density 3. Radius 4. Number of electrons in the Universe. Prof. G. R. Jain of the Universe 2.143 x 1065 gm. 1,05x10-27 gm./ml. 1.01 x 1027 cms. or 1068 million light years. 1.29 x 1079 With regard to its origin, he announced the Cylinder theory according to which this Universe of ours is a four dimensional space continuum consisting of three dimensional space with time as its fourth dimension. This is limited in three dimensions of space like a cylinder but un-limited in the direction of time. In common language, it means that the universe is limited in three directions, but in the direction of time it runs from an infinite past into an infinite future. It is interesting to note that if we regard our universe as infinite, it cannot be stable at the same time, for in that case all our energy would get scattered into the infinity of space and the attractions of myriads of other universes filling this infinite universe would scatter it into the infinity. The picture of the universe as given by Jain. thinkers is very similar to this which we shall develop into the following here. The volume of the Universe according to the Jains is 343 cubic Rajju, a Rajju being a quantity of the order of 1021 miles. The use of the word Brahmanda (Universe of the ellipsoidal form) by the Hindus for the universe is also suggestive of the finitude of the latter. The Universe:-The Universe of Jains is composed of six substances. The substance has been defined as that reality which undergoes modifications through permanance. To give one example of such modification, consider an ingot of gold.

Page #96
Suppose we make an ornament out of it. The original mass of gold suffers a modification, the original form is destroyed, a new form is produced but substance gold persists throughout the change. The six substances are as below: (1) Living substance or Soul or Jiva, (2) Non-living substance or Ajiva or Matter and energy, (3) Medium of motion or Dharma, (4) Medium of rest or Adharma, (5) Space or Akasha and (6) Time or Kala. We will describe them in brief with some details of space at first. (1) Space :--Space is one of the six substances which compose the universe according to Jains. The function of space is to give place to all other substances, i. e. interpenetratability is the characteristic of space or Akasha. For purposes of measurement, space has been divided into space points called Pradesas. A Pradesa is the smallest three dimensional volume occupied by an atom or parmanu. According to the Rutherford's planetary model of the atom, the positive charge of electricity known as Proton is situated in the center of the atom with a nxmber of planetary electrons moving round it in fixed orbits. The atom of Hydrogen is the smallest and lightest. An estimate of its smallness and lightness can be gathered from the fact that if two hundred million atoms of hydrogen are placed in line, one touching the other, the total length would only be 2.55 cms. and the weight of 4 x 1021 atoms would be equal to the weight of a poppy seed. The number of gold atoms in a single drop of sea water is fifty billion. But this is not the atom of the Jains. he In the last few years, a new model of the atom called the Quark model is emerging in the world of physics. An intensive hunt has been going on all over the world for the search of the "Ultimate particle" of matter called the Quark by the scientists. The hunters are some of the leading physicists. The hunting grounds : almost anywhere from the high atmosphere to the bottom of the sea to the inside of the latest atom smasher. Despite this painstaking search, it has not been possible so far to track down the Quark. The physicists say that the Quark is the simplest particle in thc Universe out of which everything is made. The two most prominent workers in this field are Murray Gell Mann and Richard Feynman of the California Institute of Technology and their collaborators. These people have won high honours for this work including Noble prize in 1965. From the very start of civilisation, philosophers have wished to find a simple idea that would unite everything we experience in the world around us. So there has been a search for the building block like the cell or gene in biology. The burning questions before the physicists of today are : (a) What are things really made of ? (b) Have we at last come down to the last foundation stone from which we can build anything: a table, a human being or a universe ? or (c) Must we go on looking at smaller and smaller pieces and going deeper and deeper into a bottom

Page #97
less pit? To answer these questions, very elaborate and expensive experiments were performed in U. S. A. as a result of which the number of new particles emerging from nucleus has increased fantastically. By 1962, their number had been counted upto one hundred. Some of their names are neutrons, protons, pions, positrons, muons, electrons, neutrinos and their anti-particles such as anti-protons. and so on. Millions of photographs were taken and even those particles were recorded which lived for as small a period as one-ten billionth of a second-10-11 second and then died but the Quark remains undiscovered. We congratulate the scientists for their hard perserverence and uneasing labor. If some day, the Quark is discovered, it will be the atom of the Jains and the volume occupied by it will be the unit of space, the space point or Pradesa. The space has two varieties; Lokakasha and Alokakasha. The constituent elements of the world are the infinite number of Jivas and the infinite number of the physical objects, principles of motion and rest and time-all contained in space-the sixth. The space which is coextensive with these objects is called Lokakasha. But this is only a part of the real space. Beyond this, there is Alokakasha or Anantakasha. This is pure space. There are no objects animate or inanimate in this infinite region. For measurement of celestial space, two units are in use. They are Yojana and Rajju corresponding to miles and light years. In order to evaluate the magnitude of Yojana, we consider the following table of length in Vedic literature: 24 Angulal Hasta 18 inches 4 Hasta 1 Danda or Dhanus 6 feet 2000 Dhanus1 Kosa-12000 ft or 25/11 miles 4 Kosa 1 Yojana-100/11 miles or 9 miles 160 yds. This value is further corroborated from a Sukta of Rigveda, according to which light travels at the rate of 2202 yojanas per half Nimesha. As per Hindu Puranas, 15 Nimesas 1 Kastha 30 Kastha 1 Kala 30 Kala 1 Muhurta or 48 minutes. Thus the value of one Nimesa comes to be 1/4 second. Taking the value of Yojana as 100/11 miles and half Nimesa as 1/4 second, the velocity of light comes to be 1,87,770 miles per second. This is the same value as arrived at by modern science. In order to calculate the value of Rajju in miles, we begin with the quotation given by the German Professor Von Glassnap in his famous book "Der Janismus" 9

Page #98
on the basis of the famous English astronomer Colebrooke. According to him, Rajju is the distance travelled by a Deva in six months at the rate of 20,57,152 yojanasa per Nimesha. Taking the value of Yojana as 2000 x 100/11 miles and six months as 1,55,52,000 seconds or 1,55,52,000 x 4 Nimesas, the distance travelled by the Deva is 2.23 x 1018 miles. Einstein has assumed the universe as spherical and calculated its volume as 1037 x 1063 cubic miles. If we equate it to the volume of the universe given in cubic Rajjus by Jain Thinkers, i, e. 343 cubic Rajjus, we obtain a Rajju equal to 1.45 x 1021 miles. Finally, therefore, we arrive at the following space unit distances : 1 Yojana = 100/11 miles 1 Mahayojan = 2000 Yojanas=2000 x 100/11 miles 1 Rajju = 1.45 x 1021 miles (2) Living Substance, Jiva or Soul :-The soul is the reality that possesses the faculty of knowing and perceiving, in which the sensations of pain and pleasure inhere and through which the volition functions. Modern experimental psycology has already discovered the electrical counterpart of the soul called the Taijas Sharira. This soul has the potency of changing its size by contraction and expansion. It can occupy the smallest possible body of a baeteriophage or the biggest body of a whale fish. Since a body grows from a microscopical size in the mother's womb to its full proportions and contracts again at the end of its earthly career, to reincarnate into a new seed, it follows that the size of the soul cannot remain fixed. Modern science identifies life with protoplasm or the living cell and it is well known that it possesses a remarkable property of contraction under external stimulii. The theory of transmigration of soul is an extraordinary conception also supported by Hindu and Budhist philosophies. According to Jain view, all actions of embodied living beings, whether mental or physical, are followed by influx of fine molecules of energy towards the soul-the former constitutes a fine material body around the soul. It is technically called Karmana Sarira. To use the modern language, the activities of mind and matter constitute a super radio with the quantillions of living cells sending out their individual waves to be tuned in by quantillions of receiving sets in the brain. Influx of these waves is the influx of subtle karmic matter, which we can call the fourth state of matter, the other three being solid, liquid and gaseous states. Activity of a good kind attracts meritorious while activity of a bad kind attracts the opposite kind of karmic matter. The karmic body is responsible for dragging the soul from one physical body to another, and it keeps the soul bound to the confines of the universe owing to the gravitational forces operating on all sides. When karmic matter is shed off the soul by following the path of liberation, being the lightest substance, the latter rises to the top of the universe and rests there as pure "Effulgence Divine". It cannot travel further on owing to the absence of the medium of motion called the luminiferous Aether by the scientists. 10

Page #99
In recent years, the scientists are trying to explain the processes of life, i.e., growth and reproduction in terms of special properties of various kinds of proteins and the two nucleic acids-DNA and RNA. Although the artificial synthesis of a biologically active living cell, which automatically grows by multiplication has been reported, it has not been possible so far to correlate the proteins, DNA and RNA with functions of memory, thought, reason, logic, intuition and free will. In other words, consciousness could not be explained on the basis of physics and chemistry and hence the existence of soul remains unchallenged. Its existence and transmigration has been amply corroborated by the recent researches in para psychology. (3) Ajiva or Matter and Energy or Pudgala : --Ajiva is the second principal constituent of the physical universe. The use of the word Pudgala for matter and energy is quite peculiar to Jain philosphy. This word has been coined from two words-Pud means to combine and Gala means to dissociate. Hence the root meaning of the word Pudgala is a substance which undergoes modifications by combination and dissociation. One who is familiar with modern developments in atomic physics cannot but admire the choice of this word for denoting matter and energy. We now know ful-well that all atoms are assembly of protons, neutrons and electrons. In the phenomenon of radioactivity, atoms are seen disintegrating themselves on their own accord into others. For instance, an atom of Uranium after undergoing various modifications is ultimately converted into the metal lead. In the phenomenon of artificial radioactivity, the bombardment by alpha particles, protons or neutrons brings about such transformations as the conversions of aluminium or sulphur atoms into those of phosphorous. By bombarding a nitrogen nucle. us by with alpha particles, it is converted into oxygen. Similarly, by bombarding a berilium atom with alpha particles, it is converted into carbon atoms. Such examples can be multiplied. The chief characteristic of the substance-Pudgala is that it is the subject of sense perception, it has a form in contrast with other five constituents of the universe which are without form. The physical properties of hardness, density, temperature and either positive or negative charge are associated with it. It has one of the five colors depending on the temperature. This matter is divided into six subclasses : solids, liquids, gases, energy, fine karmic matter and extrafine matter consisting of the streams of the ultimate particles of matter. Until the beginning of this century, the classical physics of Newton and Galeleo regarded energy as perfectly weightless and without any association with matter. It was the genius of Einstein who definitely proved that every form of energy has mass and that there is no difference between matter and energy but that of the form. According to him, one gram of any kind of matter when fully changed into energy is equivalent to the quantity of heat which would be produced by burning 3000 tons of best variety of coal. It is really wonderful to note that this truth of particulate nature of energy was already discovered several centuries 11

Page #100
ago by the Jain philosophers. They regarded every form of energy as a manifestation of Pudgala and hence one form of energy could be interconverted into the other. It is really interesting to see that whereas in the history of modern science the nature of heat, light and electricity could not be elucidated for a long time they being regarded as fluids for several centuries. The true nature of sound was also known to Jajna thinkers. Unlike the other systems of thought, which associate sound with Aether or space, Jain system explains it as being due to the vibrations of the molecules. This sound is further divided into musical sounds and noises. The musical sounds are given different names depending upon their production by vibrations of strings, reeds, pipes, bells and stretched membranes. Matter is then thought of as made up of Skandhas (molecules), Skandhdeshas (atoms), Skandhapradesas (ionised or stipped atoms) and paramanus (indivisible elementary particles such as electrons and the positrons). In conformity with the version of the modern kinetic and electron theories of matter, the Jain philosophy also regards elementary particles inside atom and the molecules in a piece of matter to be in a state of motion. Although the space-point technically called Pradesa has been defined as the volume of the space occupied by an atom, but it is mentioned at the same time that an infinite number of atoms can occupy a pradesa under abnormal conditions. The modern science has discovered a substance called nuclear matter, first discovered by Admas which is two thousand times denser than platinum, the heaviest metal on earth. The formation of such a matter in certain stars such as the dark companion of Sirius (the brightest star in nothern heavens) can be explained in no other way but by saying that somehow a very large number of atoms have become packed in a small compass in nuclear matter. Writing about the nuclear matter, the great astrophysicist Eddington once said that one ton of nuclear matter can be easily carried in a waist coat pocket. According to Valmiki Ramayana, the bow of Siva which was broken by Bhagwan Rama was 13 cms in length and was made of nuclear matter called Vajra. (4) Medium of motion or Dharma :-Dharma has been defined by Jains as the auxiallary cause of motion. As water helps the movement of a moving fish so does the Dharma help the motion of the matter and soul. But it does not move those which are not moving. It should be noted that the word Dharma in Jain cannons has been used entirely in a different technical sense here than it is ordinarily understood to mean. Hindu philosophers have used this word in the sense of duty or righteous deeds only, but here the Jains mean the Aether of space, the medium of motion peculiar although it may seem. It is formless, inactive and eternal. It has none of the qualities associated with matter, i. e. it is devoid of qualities of contact, taste, color, smell and sound. It is a continuous medium pervading the whole universe. It remains unchanged by the motion of objects. 12

Page #101
The first problem before the scientists was that if light waves were real waves they must be waves something. They were plainly not waves in matter, it was necessary, thefore, to invent something else, which was not matter, for them to be waves in. This something they called the Aether and imagined it as an utterly thin and elastic fiuid that flowed undisturbed between the particles of the material universe and filled all empty space of every kind. What was this Aether like ? Material media are penetrated by aether, their molecules being surrounded by it such as the leaves of tree are surrounded by air. But difficulties and contradictions appeared at once. For, it was proved to be : (1) thinner than the thinnest gas; (2) more rigid than steel; (3) absolutely the same everywhere; (4) absolutely weightless; and (5) in the neighbourhood of any electron, immensely heavier than lead. It is difficult to imagine the planets as moving with their enormous velocities through aether without any loss of energy. The motions of the planets are perfectly regular and show no signs of any loss of this kind. In the words of Denton, the Newtonian aether is rigid, yet allows all matter to move about it without friction or resistance; it is elastic but cannot be distorted. It moves but its motion cannot be detected; it exerts force on matter but matter exerts no force on it: it has no mass nor has it any parts which can be identified; it is said to be at rest relatively to the fixed stars, yet the stars are known to be in motion relatively to one another. A great many phenomena, culminating in the Michelson experiment and the theory of relativity, showed that the aether must be something very different from ordinary terretrial substances. Eddington writes about aether in his famous book, "The Nature of Physical world" that it docs not mean from the above that the aether is abolished. We need an aether........ In the last century, it was widely believed that the aether was a kind of matter. It would be difficult to say when this view died out. Nowadays, it is agreed that aether is not a kind of matter. Being non-material, its properties are quite unique. Thus, it seems that science and Jain physics agree absolutely in so far as they call Dharma non-material, non-atomic, non-discrete, continuous, co-extensive with space, indivisible and as a necessary medium for motion and one which does not move. (5) Medium of Rest or Adharma : Adharma is auxiallary cause of rest to soul and matter. It is the principle which guarantees the permanance of the world structure. It assists the staying of soul and matter which are stationary just as the shade of a tree helps the staying of travellers. But Adharma does not stay those which are moving. It also pervades the entire universe and has all other characteristics like Dharma. To summarise, it is a non-living, formless, inactive, continuous medium without which equilibrium in the universe would be impossible and the souls and the atoms would have become scattered in infinite space. It is the bind 13

Page #102
ing force which is responsible for a stable universe, without it, there would be chaos and no cosmos. The modern equivalent of Adharma may be looked upon as Newton's force of gravitation. According to Newton's law, all bodies with which we are acquainted, when raised into, the air and quitely abandoned, descend to the earth's surface. They are urged thereto by a force effort which, although it is beyond our power to trace, we call Gravity. According to law of gravitation, every particle of matter pulls every other particle directly as the product of their masses and inversely as the square of the distance between them, i. e. the heavier the bodies are, the greater is the mutual force of attraction and greater the separation, the smaller is the force of attraction. If the distance between them is doubled, the force of attraction becomes one-fourth and if it is trebled, it becomes one-ninth and so on. It was the genius of Newton to extend the law of gravitation from the earth to heavenly bodies. He came early to suspect that the force which keeps the moon in its orbit is none other than the power of attraction of the earth. However, it should be borne in mind that this force of Newton was taken as an active force although acting like an invisible agency. The Newtonian concept of gravitation was modified by Einstein who rendered it quite inactive and thus brought it on the same level as the Adharma of the Jain thinkers. In the case of atoms, however, gravitational attraction plays no real part, The masses of electrons and protons are too small for that. On the other hand, here there is an incomparably greater electric force, i. e. the force of attraction between oppositely charged protons and electrons. However, the law which governs this attraction is exactly similar in form to law of gravitation, so that it is merely a change of name. It is again a force of attraction which keeps an electron moving round a proton. Thus, we are led to the conclusion that Adharma corresponds to Einstein's Unified Field of Gravitation and Electromagnetism. (6) Time or Kala :--Time is also a substance. It is divided in two categories: absolute and apparent ; de jure and de facto. The former is made up of Kalanus (grains or quantas of time). Innumerable grains of time reside one in each spacepoint of the finite universe like heaps of jewels. In other words, the time consists of units which never mix with one another but are always separate. The whole universe, excluding the pure space is full of these grains of time; no part of the space within it is devoid of them. These grains are invisible, formless and inactive i.e. in a static condition and in countless number. The distinction between absolute and apparent time is that the former is eternal while the latter has a beginning and an end. The scientists also suspect that there is a real time behind the apparent time. Prof. Eddington says, Whatever may be time de jure, the astronomer's time is time de facto.......... You may be aware that it is revealed to us in Einstein's theory that time and space are mixed up in a rather strange way. This is a great 14

Page #103
stumbling block to the beginner." One startling conclusion from this theory is that both space and time vanish away into nothing if there is no matter. It is matter in which originate space and time and our universe of perception. So is the conclusion of Jain thinkers. In the infinite pure space extending beyond loka, no other substance exists but space, there is no matter and hence there are no grains of time. The resemblance is striking. The practical unit of time is two fold--one for the measurement of small intervals and the other for the measurement of extremely long intervals. Earlier, Nimesha has been indicated as the smallest unit of time equivalent to 1/4th of a second. A still smaller unit of time is Prativipalansha which is 1/9000 th of a second According to the Hindu Puranas, 43,20,000 years make a Mahayuga and 1000 mahayugas make a Kalpakala. The period of Kalpakala is the Brahma's day and an equal interval is Brahma's night. At the end of each Kalpa, Brahma creates a new universe. Thus the number of years in a kalpa is 4,32,00,00,000 (total number of digits is 10). But according to the Jainas, the years of Kalpakala can be expressed by a number consisting of 77 digits of which 26 are numerals followed by 50 ciphers. The numerals are in the following order : . 826905260616406355499024384 x 1050 Origin and end of the Universe :-In Hindu Trinity, Brahma, Visnu and Mahesa have been allotted specific functions of creation, preservation and destruction of the universe respectively, i. e. these are the attributes of the Godhood. There are fixed times for creation and destruction. As already stated above, a Mahayuga consists of 43,20,000 years and 71 mahayugas make a Manvantara. The word Manvantara means the time interval between the successive Manus or the law givers. Fourteen Manus are born in a Kalpakala. Before and after the birth of each of the 14 Manus the world is submerged under water for a period of years equal to 4,32.000 X 4. Thus the total number of times that the world is submerged under water is 15 and the corresponding total period is 4,32,000 x 4x15=43,20,000 x 6 years i.e. 6 mahyugas. Since there are 14 Manus in each Kalapakala and they are born at intervals of 71 mahayugas and 6 mahayugas elapse during the period of floods which occur 15 times in one Kalpa, the total period of a Kalpa is 71 x 14 =994+6=1000 mahayugas. Therefore, corresponding to our 24 hours day, Brahma's day consists of 8640 million years. The Puranas state that the Brahma creates the universe afresh at beginning of the day and it is submerged under water during night. The disappearance of the universe in this manner is called Naimittika Pralaya. In this the entire matter of the universe concentrated in one place but is not destroyed. During one such Pralaya, the great sage Markandeya alone was alive and all other celestial and terrestrial objects ceased to exist. There was water and water everywhere and 15

Page #104
the sage wandered through empty space. He saw a baby in yogic sleep on a banyan leaf. The baby opened his mouth wide enough for the sage to enter. entering the mouth, he saw all the three worlds inside the stomach, thus proving that during a pralaya, all objects merge into Supreme being. He then releases all these objects at the time of new creation. The submerging of the earth under water has occurred about four times since the beginning of the earth. This fact has been accepted by the modern geologists. They have given it the name of "Glacial Epoch" and in Jain terminology, it is called "Khand Pralaya." The scientists have assigned the Deluge due to the melting of ice at the polar caps. The Mahapralaya occurs at the end of the life period of the Brahma, which is of 100 years duration, each day and each night of the year being of 4,32,00,00,000 years. In this absolute pralaya, everything in the universe, material as well as nonmaterials, is dissolved into atoms and finally absorbed into the body of Supreme Being. At the time of creation, the process is reversed and our universe can be looked upon as the projection of Lord God himself. The process of dissolution and creation goes on cyclically for eternity. The concept of Mahapralaya in Jain theory is a different story. The cycle of time here is divided into two parts called Avasarpini and Utsarpini. During the first, there is a gradual decline while during the second, there is a gradual progress. Utsarpini comes again and so on alternately. Each epoch is further divided into six parts. At the and of Avasarpini, there is a situation like Khand Pralaya for 49 days and then creation starts again with the seven day rains of water, milk, butter, amrit and sweet juice respectively. The following points of difference should be noted between the Hindu and the Jain concepts regarding the Universe: (1) According to the Hindus, the whole earth is submerged under water 15 times during one kalpa whereas according to the Jains, it is only once during each epoch and that too partially. (2) According to Hindus, at the time of Mahapralaya, all matter, space and time are engulfed into the Supreme Being and then it is He who unfolds the Universe again, whereas according to Jains, the nature of the Universe is such that after it has completely run down, it regenerates itself by carrying out the cycle in reverse order. According to modern science, the Universe is gradually running down in the material sense of the word. The scientist say it as that the entropy of the world is tending towards the maximum. This has been proved mathematically by Maxwell from the second law of thermodynamics. In nature, heat is constantly flowing without interruption from a body at a higher temperature to a body at a lower temperature and air automatically flows from a region of high pressure to that of 16

Page #105
low pressure. Thus, there is tendency towards equalisation of temperature and pressure all over the Universe. Efficiency of a heat engine is greater if the difference of temperatures between the source and the exhaust is large, i. e. greater the difference of temperatures, the higher is the efficiency. In other words, we can say that the availability of energy for doing work is becoming less and less every moment and when the temperature and pressure will become the same everywhere, the available energy for work will become zero and the entire universe will come to a stand still. The sum total of the energy in the universe will be the same as before but it will not be available for work. Living beings will neither be able to move nor to breathe. Blood will not circulate in their veins. Life of all forms will be extinct. What next? is a glaring question before the scientists. They believe that the universe cannot end as declared by Einstein in his Cylinder theory referred to in the beginning. Some unknown force must rewind the clock of the Universe so that it may be set running once again. According to Hindu belief, the rewinding is done by the Almighty God whereas according to Jains, the process is automatic. There is another line of thinking in science. According to this, sun is the source of energy for all life on earth. According to the principle of equivalence between mass and energy, sun is loosing its mass at the rate of 46,000 tons per second and if it continues to radiate energy at the present rate, its mass will be reduced to zero after a few billion years, Universe becomes devoid of solar energy, all life on earth will disappear and it will be a sort of Pralaya. In recent years, another interesting discovery has been made. It is well. known that the magnetic north pole does not coincide with the geographical north pole. There is an angle between them. Now, it has been found that magnetic poles of the earth are slowly rotating and a time will come when the north pole will go into the position of south pole and vice versa. In between, there will be a period of 100-200 years when the earth will have no magnetic field at all because when we go from a negative quantity to a positive one, zero comes in between. The earth's magnetic field acts like an umbrella for the showers of destructive cosmic rays which are coming profusely from inter-stellar space. The earth's magnetic field deflects them to one side and it is only in very small numbers that they are able to reach us. The rotation of the poles has a period of about 7,50,000 years and the last reversal took place some 7,00,000 years back. Thus after 40 to 50 thousand years, it is likely to occur again. At the time of zero magnetic field, all cosmic ray showers fall upon the earth with full destructive force and the latter is completely scorched to death. This is Mahapralaya. On 30th June, 1908, there was an unusual explosion in Siberia in the Soviet Union. The explosion may be compared to a 30 megaton hydrogen bomb explo sion, i. e. equal to 1500 Hiroshima atomic bombs exploding together. American 17

Page #106
scientists are of the opinion that it was an explosion caused by an antimatter intruder of about one kilogram weight, that entered accidentally into our atmosphere and fell upon the earth. If someday a lump of antimatter weighing about 10 tons enters into our universe, it will create such a violent explosion that whole world will be reduced to dust. This is the latest view of science on the subject of Mahapralaya. Meerut (U. P.) 18 O Lord! Make myself such that I may have love for all beings, joy in the meritorious, unstinted sympathy for the distressed and tolerance towards the perversely inclined. Samayika Patha "O Lord! May my mind be absolved from all feelings of egotism, be equanimous in pleasure or pain, among friends or foes, in gain or loss, in a mansion or wilderness. Samayika Patha Salutation to that Anekantavada which is the singular teacher of mankind, without which even the transaction of the world does not at all go on. Samanasuttam, 660 Through knowledge, accomplishment of meditation takes place, through meditation, the shedding of all the karmas occurs; the outcome of the shedding of karmas is emancipation. One should, therefore, pursue knowledge. Samanasuttam, 478

Page #107
JAINA YOGA Dr. Mohan Lal Mehta The Jaina holds that the self possesses an innate capacity of activity known as energy (Virya). On account of the rise of power-obscuring Karma this innate capacity is distorted. This distorted energy is manifested in the form of the activities of body, speech, and mind. These three types of activities are called Yoga in the Jaina system. Thus, the traditional meaning of the Jaina Yoga is directly opposed to that of the Patanjali Yoga. Patanjali defines Yoga as the cessation of mental activities, whereas according to the Jaina, Yoga is nothing but the activities of mind, etc. The later Jaina writers have defined Yoga also in the sense of the control and arrest of activities. Mental Activities : Mind is the internal sense organ. It cognises all the objects of the external senses. The Jainas hold that all our mental activities can be classified into four kinds : true, untrue, true and untrue, and neither true nor untrue. A true mental activity corresponds to its object. A mental activity that does not corespond to its object is untrue. A mental activity is said to be true and untrue if it is partly true and partly false. Our desires, purposes, inclinations, etc., are of the fourth kind. Such activities of thought are neither true nor untrue, since they have no corresponding objects. Vocal Activities : Vocal activity is in the form of speech. Speech is a particular form of sound resulting from the rise of physique-making Karma. The activities of speech are also of four kinds : true, untrue, true and untrue, and neither true nor untrue. These four kinds of speech are exactly like those of mental activity. Physical Activities : According to Jaina conception, there are five types of bodies : gross, transformable, projectable, electric and Karmic. According to different combinations of these five types, the Jainas recognise seven types of physical activities : activity of gross body, that of transformable body, that of projectable body, that of Karmic body, activity of gross body mixed with that of Karmic body, activity of transfor

Page #108
mable body mixed with that of Karmic body or that of gross body, and activity of projectable body mingled with that of gross body. The activity of electric body is not counted separately, since it is always connected with the activity of Karmic body, inasmuch as electric body and Karmic body always co-exist. Control of Activity: The problem of control, regulation, and stoppage of all our activities is one of capital importance in the Jaina doctrine of Karma. Indian philosophy discusses this problem chiefly under the head of Yoga. In Jaina philosophy the stoppage of activities is called Samvara. Through it we can check the inflow of new Karmic matter as well as annihilate the acquired one. This constitutes the path to selfrealisation. Means of the Control : There are certain essential conditions recognized by the Jaina thinkers for the successful control, regulation, and cessation of various activities. Following them, the final spiritual emancipation can be attained. The Buddhists, the adherents of the Patanjala Yoga, and others prescribe the following conditions for the control of various activities and the realisation of final liberation : self-regulation, moral virtue. contemplation, conquest of affliction, auspicious conduct, and austerity. Self-regulation consists in the control of the five-fold activities, viz., walking, speaking, receiving of something, keeping of things, and performing of excretional activities. Moral virtues are ten in number : forbearance, modesty, straightforwardness, contentment, truthfulness, self-restraint, austerity, renunciation, nonattachment, and celebacy. Contemplation consists in repeated thinking of a particular idea or object. A self-disciplined person is required to contemplate the following twelve-fold objects : the fleeting nature of things, the helplessness of the individual, the miserable nature of the world, the loneliness of the worldly sojourn, the distinctness of the self from the body, the impure character of the body, the conditions and consequences of the inflow of Karmic matter, the means for the stoppage of the inflow, the conditions of the dissociation of Karmic matter from the self, the nature of the constituents of the universe, the difficulty of the attaintment of enlightenment, and the true nature of reality. The Jaina gives a list of twenty-two troubles to be learnt and conquered by one practising self-control. Hunger, thirst, cold, heat, nakedness, isolation, begging, etc., are some of the troubles. The Buddhists do not attach much importance to the conquest of various afflictions. The Jaina thinkers have recognised five stages of auspicious conduct. The first stage is known as Samayika. A person belonging to it does not do any harm to others. He develops the sense of equanimity. The second stage is called Chedopasthapana. At this stage the person begins to follow the path of self-discipline rigorously. The third stage is known as Parihara-visudhi. The person observes a particular type of auste 20

Page #109
rity at this stage. The fourth stage is known as Suksma-samparaya. One belonging to this stage suffers from subtle passions. The last stage is called Yathakhyata. At this stage the self-disciplined person possesses perfect and pure conduct. All his passions are annihilated. Physical Austerity There are two varieties of austerity: physical and mental which are also called external and internal. The Jainas, the followers of Yoga, and to some extent the Buddhists, too, recognize the value of both these types of austerity. It is a fact that physical mortification is essential for a successful self-control. It should, of course, not be practised for its own sake. It is welcome so long as it serves the cause of self-discipline. The Jaina philosophers admit this fact. They say that the six forms of physical austerity practised in a right manner result in non-attachment, lightness of body, conquest of the senses, protection of self-discipline, and finally annihilation of Karmic particles. Some mystics also establish the same fact. They maintain that the object of mortification is to kill the old self, break up its egoistic attachments and cravings. Mortification is not an end in itself. It is a process, an education directed towards the production of a definite kind of efficiency. It tends to subject the body to the spirit. Meditation Meditation is the chief constituent of internal austerity. It includes all the four requisites of self-discipline advocated by Patanjali, viz., withdrawal (Pratyahara), concentration (Dharana), meditation (Dhyana), and ecstasy (Samadhi). It is defined as the fixation of thought on a particular object by a person of excellent physical structure. The act of meditation is conditioned by the possession of an excellent body and a strong mind. A particular act of concentration can last for about an hour (forty-eight minutes). The Jaina does not admit the capacity of mind to concentrate any longer than the said period. He, of course, admits its capacity of reconcentration. Meditation or contemplation is classified into four varieties : mournful contemplation (Arta-dhyana), cruel contemplation (Raudra-dhyana), inquisitive contemplation (Dharma-dhyana), and metaphysical contemplation (Sukla-dhyana). Mournful contemplation and cruel contemplation are of sinful nature, hence, a person of self-control should avoid their practice. The rest two are to be practised. At the last stage of metaphysical contemplation, first of all, the mental activities of the meditator are completely stopped, then his vocal activities are arrested, and lastly, all his physical activities are stopped. This is the completion of the control of activities. Now, the self exists in its pure nature. This state is free from all fear, all delusion, all attachment, all aversion, all physical, vocal, and mental activities. There is no inflow of new Karmic matter, no accumulation of previous Karmas. 21

Page #110
Eight Stages of Self-Realisation : Exactly like the eight-fold path of self-discipline in Yoga, Haribhadra has given a lucid account of self-realisation according to Jainism. He has given a list of eight stages of self-discipline leading to the complete cessation of all our activities. These stages are styled Mitra, Tara, Bala, Dipra, Sthira, Kanta, Prabha, and Para. Of these, the first four are fallible and unsteady, while the last four are not so. At the first stage one has very faint spiritual light. At the second stage the enlightenment is a bit distinct. One possessing it is in a position to practise selfrestraint. The third stage is possessed of more distinct enlightenment. One possessing it is capable of controlling the various postures. At the fourth stage one gets control over breath. For him, spiritual realisation is more valuable than life. At the fifth stage one is capable of deep thinking and good conduct. He withdraws his senses from external objects. The sixth stage is in the form of internal concentration. At the seventh stage the person develops self-meditation. His power of right discrimination is fully developed. The eighth stage is the consummation of development. The person now attains ecstasy. He gradually destroys all his obscuring (Ghatin) Karmas and achieves omniscience. In course of time the nonobscuring (Aghatin) Karmas are also annihilated. Thus, he attains final liberation and is completely free from all the Karmas. Professor of Jaina Philosophy, Department of Philosophy. University of Poona, PUNE (Maharashtra) Knowledge is like food, and becomes ours only when it is absorbed, assimilated and digested by the intellect. -Key of Knowledge As water for certain washes away blood, so does the giving of foodto homeless saints, without doubt, destroy the sins incidental to a house holder's life. -Ratnakaranda Sravakachara 22

Page #111
Fundamentals of Jaina Mysticism Dr. Kamal Chand Sogani In the cultural history of mankind, there have been persons who regard spiritual quest as constituting the essential meaning of life. In spite of the marked environmental differences, their investigations have exhibited remarkable similarity of experience and expression. Such persons are styled mystics and the phenomenon is known as mysticism. Like the mystics of Hinduism, Buddhism, Christianity, Islam etc., Jaina mystics have made abundant contribution to the mystical literature as such. They have dealt with mysticism quite systematically and in great detail. The equivalent expressions in Jainism for the word 'mysticism' are : Suddhopayoga, Arhat and Siddha state, Pandita-Pandita Marana, Paramatman-hood, Svasamaya, Paradrsti, Ahimsa, Samatva etc. All these expressions convey identical meaning of realising the transcendental self. The traditional definition of Jaina mysticism may be stated thus : Mysticism consists in the attainment of Arhat-hood or Siddha-hood through the medium of Samyagdarsana (spiritual awakening), Samyag-Jnana (spiritual knowledge) and Samyakcaritra (spiritual conduct) after dispelling Mithyadarsana (perverted attitude), Mithyajnana (perverted knowledge) and Mithyacaritra (perverted conduct). Kundakunda records departure from this terminology when he says: Mysticism consists in realising the Paramatman (transcendental self) through the Antaratman (awakened self) after renouncing the Bahiratman (bodily self). Haribhadra also employs a different terminology when he announced : Mysticism consists in attaining to Paradrsti (transcendental insight) through Sthira (steady spiritual insight), Kanta and Prabha Drstis (elementary and deep meditational insights) after passing through Mitra, Tara, Bala and Dipra Drstis. All these definitions of mysticism are fundamentally the same. Paramatman refers to Arhat-hood, Siddha-hood and Paradrsti; Antaratman points to Samyagdarsana, Sthiradrsti, and Samadrsti, and consequently to Samyagjnana, Samyakcaritra and the Kanta and Prabha Drstis; Bahiratman refers to Mithyadarsana along with Mitra, Tara, Bala and Dipra Drstis and consequently to Mithyajnana, and Mithyacaritra.

Page #112
Thus we may say that the Parmatman is the true goal of the mystic quest. The journey from the Antaratman to the Paramatman is traversed through the medium of moral and intellectual preparations, which purge everything obstructing the emergence of potential divinity. Before this final accomplishment a stage of vision and fall may intervene. Thus the whole mystic way may be put as follows: (1) Spiritual awakening, (2) Purgation, (3) Illumination, (4) Dark-night of the soul and (5) Transcendental life. Dark period of the self prior to spiritual awakening In this stage the empirical souls remain in a perpetual state of spiritual ignorance owing to the beginningless functions of Mohaniya (deluding) Karma. This Karma on the psychical side engenders a complex state of 'Moha' having perverted belief (Mithyadarsana) and perverted conduct (Mithyacaritra) as its ingredients. Here the effect of Mithyadarsana is so dominant that self does not evince its inclination to the spiritual path, just as the man invaded by bile-infected fever does not have liking for sweet juice. This Mithyadarsana vitiates knowledge and conduct alike. In its presence both knowledge and conduct, however extensive and suffused with morality they may be, are impotent to disintegrate the hostile elements of the soul and to lead us to those superb heights which are called mystical. Consequently the darkest period in the history of the self is the one when the self is overwhelmed by Mithyadarsana. It obstructs all our mystical endeavours. Thus the plight of the self in this stage resembles that of a totally eclipsed moon or a completely clouded sky. It is a state of spiritual slumber with the peculiarity that the self itself is not cognizant of its drowsy state. Led astray by the perverted attitude, the soul staying in this stage identifies itself with bodily colour, physical frame, sex, caste, creed, family, friends and wealth. The consequence is that it is constantly obsessed with the fear of self-annihilation on the annihilation of the body and the like and is tormented even by the thought of death. Kundakunda and following him, Yogindu, Pujyapada, Subhcandra, Karttikeya etc. recognise this stage as the state of Bahiratman. 1. Spiritual awakening : Spiritual awakening is the result of Granthibheda (cutting the knot of ignorance). By virtue of cutting the knot, the Bhinnagranthi sees supreme variety and acquires unswerving conviction in the true self. This occurrence of Samyagdarsana (spiritual awakening) is consequent upon the instruction of those who have realised the divine within themselves or are on the path of divine realisation. Yogindu points out that insight is attained by the Atman, when at an opportune time, delusion is destroyed. It will not be idle to point out here that the soul in this stage is called Samyagdristi, Antaratman, Bhinnagranthi, and the occupant of Sthiradristi, Antaratman, Bhinnagranthi, and the occupant of Sthiradrsti. Being spiritually converted, 24

Page #113
the Samyagdrsti considers his own self as genuine abode, regarding the outward physical dwelling places as artificial. He renounces all identification with the animate and inanimate objects of the world and properly weighs them in balance of his discriminative knowledge. His is the only self that has acquired the right of Moksa. Besides, he practices universal compassion (Anukampa), does not hanker after worldly opulence and empyreal pleasures, shows no feeling of disgust at the various bodily conditions caused by disease, hunger etc. and is free. from all fears. Again, being over-whelmed by fear, inferiority and greed for profit, he does not recognise Himsa as Dharma. Apart from this, he has deep affection. for spiritual matters and strengthens the conviction of those who are faltering in their loyality to the path of righteousness and disseminates spiritual religion. through various means best suited to time and place. Fall from spiritual awakening If the spiritual awakening is due to the total annhilation of Darsana Mohaniya (vision-deluding) Karma, the self has thrown over all the chances of its fall to the lower stage. But if the spiritual awakening is consequent upon the suppression of Darsana Mohaniya Karma, the self either falls to the lower stage or remains in the same stage with the emergence of certain defects ordinarily incognisable. 2. Purgation After dispelling the dense and intense darkness caused by the vision-deluding (Darsana Mohaniya) Karma, the ardent longing of the awakened self is to purge the conduct deluding (Caritra Mohaniya) Karma which now stands between it and the transcendental self. Only those who are in possession of sturdy will are capable of doing so, says Amrtacandra. In this stage, the aspirant gradually makes himself free from all Himsa root and braneh. In consequence, he first adopts the five partial vows (Anuvratas) in order to sustain the central virtue of Ahimsa, as far as possible. This state of self's journey may be called partial purgation, since here the aspirant avoids intentional Himsa of two to five sensed. Jivas, but he has to commit the intentional Himsa of one-sensed Jivas, namely the vegetable bodied, fire bodied etc. Besides, the Himsa which is committed in being engaged in a certain profession, in performing domestic activities, and in adopting defensive measures cannot be avoided by him. Afterwards, the aspirant, being motivated by certain incentives to spiritual life (Anupreksa) becomes a saint in order to negate Himsa to the last degree. In consequence, the saint observes five Mahavratas and practises internal and external austerities with special attention to meditation, devotion, and Savadhyaya. Besides, he gets food by begging, eats only a little, gets over sleep, endures troubles, practises universal friendship, adheres to spiritual upliftment, and turns away from acquisitions, associations and life-injuring 25

Page #114
activities. Thus from the life of saint, vice totally vanishes and there remains virtue which will also be transcended as soon as the flight into the realm of spirit is made. 3. Illumination By the time the aspirant reaches this stage, he has developed a power of spiritual attention, of selfmerging and of gazing into the ground of the soul. It is through the aid of deep meditation that the mystic now pursues the higher path. Pujyapada rightly observes that meditation produces supreme ecstasy in a mystic who is firmly established in the self. Such an ecstatic consciousness is potent enough to burn the Karmic fuel; and then the person remains unaffected by external troubles and never experiences discomposure. In consequence, he moves higher where exists the state of profound purity. If the self follows the process of annihilition instead of suppression, it rises directly to transcendental life. Here the conduct deluding Karma is destroyed instead of being suppressed. 4. Dark Night of the soul Post-Illumination Owing to the suppressed passions gaining strength the illuminated consciousness falls either to total darkness or to the stage of spiritual awakening. The consequence is that the ecstatic awareness of the transcendental self gets negated and an overwhelming sense of darkness envelops the mystic. It may be noted that not all mystics experience this dark night. Those of them who ascend the ladder of annihilation escape this tragic period, whereas those who ascend the ladder of suppression succumb to its dangers and pains. Mystics of the latter type no doubt will also reach the pinnacle of transcendental life, but only when they climb up the ladder of annihilation either in this life or in some other to come. 5. Transcendental Life The slumbering and the unawakened soul, after passing through the stages of spiritual awakening, moral and intellectual preparation, now arrives at the sublime destination by dint of ascending the rungs of meditational ladder. In this stage the soul now possesses dispassionate activities along with omniscience (Kevalajnana). It is a state of Jivana Mukta, a supermental state of existence and an example of divine life upon earth. The self becomes Arhat. It may be noted here that the self in this stage is called Paramatman, and the possessor of Paradrsti. This perfected mystic is established in truth in all directions. He experiences bliss, which is supersensuous, unique infinite, and interminable. Whatever issues from him is potent enough to abrogate the miseries of tormented humanity. His presence is supremely enlightening. He is the spiritual leader of society. Just as a mother educates her child for its benefit and a kind physician cures diseased orphans, so also the perfected mystic instructs humanity for its upliftment and dispenses spiritual pills to the suffering humanity. He is always awake. He has transcended 26

Page #115
the qualities of friends and foes, pleasure and pain, praise and censure, life and death, sand and gold, attachment and aversion. Since he is the embodiment of spiritual virtues, he leads a life of supermoralism but not of a-moralism. Thus we may conclude by saying that the cognitive, conative and affective tendencies of the perfected mystic reveal their original manifestation in supreme mystical experience, which is incffable and transcends all the similies of the world. After this, disembodied liberation results (Videha Mukti). The self now earns the title of Siddha'. Professor and Head Department of Philosophy Sukhadia University Udaipur (Rajasthan) One should pursue the spiritual path, as long as old age does not afflict, disease does not grow and the senses do not decline. (Samanasuttan, 295) Just as a needle with thread, even if fallen in the heap of stram, is not lost, so also the Jeva with moral and speritual observances, even if also orhed in the world, does not ruin. (Samanasultan, 248) 27

Page #116
The Positive Content in the Concept of Non-Violence Dr. M. M. Kothari All religions prescribe certain dos and don'ts which constitute the positive and negative aspects of their ethical base. The injunctions to act in certain matters in certain definite ways are to be scrupulously adhered to in the conduct of their followers. However, more important than the dos are the don'ts. Doing things which are forbidden is sinful. This invites punishment at cosmic level here or hereafter. The doctrine of non-violence, which has a very important place in some religions, particularly Jainism, contains a number of such don'ts. The critics have often dubbed it as a negative doctrine, a mere bundle of don'ts, lacking in positive content. Etymologically considered, non-violence means the negation of violence. Thus, so far as the form of the concept is concerned, it is apparently a doctrine of negative injunctions. In order to understand what is non-violence, we have first to be quite clear as to what constitutes violence, so that non-violence would mean all that is the negation of what we mean by violence. If people differ in their understanding of what constitutes violence, they are bound to differ in their notions of what constitutes non-violence. And this would in turn affect their theory and practice of non-violence. The doctrine of non-violence can be found in some form or the other in every religion. But nowhere has it assumed a form given to it in Jainism. In its most comprehensive sense which Jainism has given, violence means the causing of death, injury, pain, suffering or sorrow to any living being by thought, word or deed, and non-violence means the negation of all such acts. Jainism, from its very inception, proclaimed that life (Jiva or soul) exists even at micro-levels, in infinitesimally small organisms invisible to the naked eye as well as in the larger vegetable, animal and human organisms. We are surrounded by billions of such Jivas and every action that causes injury to any Jiva is returned to the person who inflicts that injury.

Page #117
All kinds of movement affect these Jivas in some way. In fact, nature itself is doing a lot of violence in the movement of inorganic elements like wind, water and fire. In the biological realm, life feeds on life, the stronger, on the weak. Man also commits a lot of violence for food as well as fun. The Jaina doctrine of non-violence takes into consideration only those acts of injury which are due to human volition. Semitic Attitude towards Non-Violence : The semitic religions believe that the world was created by God and man is the crown of creation. The plants and animals have no souls and were created by God for food and the service of mankind. Moses gave a list of clean animals" to be used as food for man. Jesus did not reject this doctrine and never preached vegetarianism. The Koran also explicitly declares that Allah created oceans and big rivers so that man could get fresh meat. As such, in semitic religions, the concept of non-violence had a limited application, viz., to the relations among human beings and there also to those belonging to one's own sector society. Moses taught: "Love your neighbour as your self", but here the term 'neighbour" included only those human beings who lived according to his other commands. For those who violated his commands, there was no love or forgiveness. For them, he laid down the Retributive Theory of Punishment. Universal brotherhood in Islam practically meant the brotherhood of Muslims only. The teaching of Jesus was however more humanistic and compassionate than that of Moses and Mohammed as he went further when he taught : "It hath been said, Thou shalt love thy neighbour and hate thine enemy. But I say unto you: 'Love your enemies, bless them that curse you, do good to them that hurt you. ... Resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also . ." The Jaina sages went farther still and commanded "Love all life", and not merely coreligionists, not merely human life, but also animal and vegetable life. Hindu Attitude towards Non-Violence : In India, although Hinduism preached non-violence, it has not been such a central concept as it has been in Jainism and Buddhism. Animals were killed for food as well as sacrifices. Manu and others commend animal-killing at sacrifices. Jainism and early Buddhism severely denounced animal-killing for food as well as sacrifices. The result of these protests was that Hinduism also began to glorify the the doctrine of non-violence. But because of its different background, Hinduism did not preach the doctrine with missionary zeal. The Hindu thinkers went on preaching non-violence but did nothing to stop animal-killing for food and also sacrifices. Very few Hindu thinkers condemned it in unequivocal terms. The Doctrine of Universal Love and Good Will : By the time of Mahavira and Buddha in India, non-violence came to be preached as the supreme virtue, but practical application of the doctrine brought 29

Page #118
many problems. It had been realised long ago that owing to the very nature of the life-processes, absolute non-violence is not practicable. There are conditions or occasions in human life when violence is inevitable, a necessary evil which is done out of a sense of love, pity or duty; and this is the most controversial part of this doctrine. When is violence justified, and in what forms and to what extent ? Some of Gandhi's teachings and practices in this regard were condemned by orthodox Jainas. Even among the Jainas, there is no common understanding for the practice of non-violence. Even among the monks, many reject the use of loudspeakers; many keep a piece of cloth for covering the mouth to avoid violence to the air-Jivas. The disagreement among the protagonists of the doctrine of non-violence is embarrassing. This predicament is due to the fact that like other such terms as Asteya, Aparigraha, etc., a negative term was chosen to command pepole to refrain from certain acts. A positive word alone could have given a positive content to the idea. The positive content however remains in the background. To realise this positive content, we have to go behind the word and see the spirit. The spirit of the doctrine can be represented by the term 'love'. Jainism has given the most comprehensive doctrine of non-violence in the sense that it has given the most comprehensive doctrine of love. It is love without limitation. Jainism does not preach love in any narrow sense. It does not mean love for any particular Jiva or class of Jivas. Love here means respect for all life. He who has respect for any thing would normally refrain from causing injury or pain to it. The teachers of non-violence therefore maintain that an act of violence does not involve sin if the motive is good. Motive thus becomes more important than the actual act. This brings us to the Kantian view that there is nothing in the world or even out of it that can be called good without qulification except good-will. Good-will is therefore the supreme virtue of life, and the concept of non-violence is inseparable from the concept of goodwill, so that any act done out of ill-will is violent. The positive content in the doctrine of non-violence is therefore the inherent good-will of the person which manifests itself in respect for all life, and violence, if any, done out of good-will is only to be tolerated and treated as a surgical operation to restore the equilibrium if and when that equilibrium is lost or disturbed owing to the manifestation of ill-will on the part of some Jivas here and there. In conclusion, we can say that though the positive content of the doctrine of non-violence cannot be fixed like a mathematical formula, a positive and universal good-will provides an essential and inseparable content to it. Associate Professor of Philosophy University of Jodhpur Jodhpur (Rajasthan) 30

Page #119
Ahimsa and Vegetarianism - Shri Satish Kumar Jain Ahimsa i. e. non-violence has become very much relevant during the present time when production of the deadliest weapons is on the increase, tension between the superior powers is high, racial and communal hatred is much on the surface giving vent to wars, arson and assaults. How much the acts of violence are dreaded by the world at large today is evident by the filming of The Day After' in which the dreadful consequences--the annihilation of the use of modern warfare have been exhibited. Practice and preaching of non-violence is the only course to establish peace. Non-violence not only means non-injury but also perfect understanding to coexist. Most of the acts of violence are committed because of lack of mutual understanding and faith, political rivalry, urge to usurp, greed etc. If the hearts are clean, most of the acts of violence will not be committed. It is the capability of cooperation and co-existence and not the increase in arsenal power or application of force or violence which has been the cause of survival or success of life in the process of evolution. The human beings have always progressed in peace and not in war. All our developments are the result of peace which is the basic cult of nonviolence. The concept of Ahimsa is not new. Even in Upanishadas, Bhagvat Purana and holy scriptures, of other religions its importance has been acknowledged. In Bhagvat Purana, Ahimsa has been counted one among the measures which help in attaining salvation. In some Puranas, Ahimsa has been narrated as a great virtue of man. In the six schools of philosophical thought which developed in the postUpanishad period the three viz; Samkhya, Yoga and Mimamsa do not approve of killing or making sacrifices of living beings in Yajnas. Even though Mahatma Buddha approved of accepting non-vegetarian diet from householders, if not deliberately cooked for the Bhikshus, but he greatly condemned injury of any kind to the living beings. He avowedly preached kindness to animals.

Page #120
The propounder of Parsi religion, Saint Zerthustra, who is believed to have been born during 10th century and 6th century B.C. has strongly stressed in the holy scripture 'Zend Avesta' that to make enemy as friend is one among the three prime duties of man. It is obviously based on the concept of Ahimsa. The 6th Commandment among the Ten Commandments propounded by prophet Mozes, the propounder of Jew religion, says 'Do not kill any one.' Christ, who gave new dimensions to the contemporary religions and started the Christian religion, very much condemned the doctrine of Doing same for the same.' He preached "Love thy neighbour' and 'Love and service of all living beings.' Islam has also condemned violence or injury. In Guru Grantha Saheb violence has not been liked. Ahimsa has been preached by the 24th Tirthankara Mahavir as a great religion "Ahimsa Parmo Dharma', as it causes protection to all beings. Ahimsa is a complete religion in itself. Ahimsa contains in it the virtues like forgiveness, tolerance and feeling of equality. Generally it is one of those great ethical virtues which cause happiness in life and guide the persons to follow right path. In its wider concept Ahimsa means non-injury. We discard not only physical violence of any kind but also injury of any kind to the living beings. Violence or injury occurs in two ways i. e. by thought or determination (Bhava Himsa) and occurrence of Himsa (Dravya Himsa.) In Jainism, Himsa, of both types has been condemned. Non-violence or non-injury (Ahimsa) actually means no living being should be got killed, captured or mentally hurted. There are two aspects of Ahimsa negative and positive. Negative aspect means not to allow or commit violence in any form and to prevent committance of violence. The negative aspect is generally more known to the people. Its positive aspect includes compassion, help, charity etc. Violence occurs because of four mental vices viz; anger, pride, illusion and greed. It is, therefore, essential to control these mental vices in order that violence may not be committed. Food and Ahimsa have close relationship. Ahimsa necessarily requires taking of vegetarian food. The term vegetarian derived is from the Latin root "vegetare" and was spoken for the first time in 1842 A.D. This means "one who abstains from the use as food of flesh, fish and fowl, with or without the addition of eggs and dairy produce." A vegetarian is a firm believer in abstinence from meat, fish, eggs etc. and lives wholly on vegetarian food. At present most of the vegetarians in the world are lacto-vegetarians who live on vegetables, food, milk and milk products. Some of them consider egg as a vegetable whereas others eliminate the use of eggs completely treating it as non 32

Page #121
vegetarian. There are still many who abstain from animal products like milk and its preparations who are knowns as 'Vegan vegetarians'. Some go still further and live only on fruits, who are called 'fruitarians.' In India. there are lactovegetarians who generally do not take eggs. Initially the human beings may have been non-vegetarians because of living in primitive conditions and absence of agriculture. But as the vegetation increased and agriculture was practised the food habit went on changing from non-vegetarian to vegetarian. What is the need of taking non-vegetarian food by killing the living beings while there is abundant variety of vegetable products and food. Many people take to non-vegetarian food because of imitation, social conventions, luxurious way of living, taste of tongue, addiction to drinks, sensual enjoyments, cruel aptitudes etc. or misguided notions about the nutritive and protein value of non-vegetarian products. The advocates of non-vegetarian food do not consider the vegetarian products very rich in proteins and consider non-vegetarian food more nutritive because of high content of proteins. What is protein. ? It is derived from the Greek language meaning 'First place" indicating thereby how important an item of food it is. Proteins not only supply energy or calories but are also necessary for growth purposes as those are for the repair of wear and tear in the body. Those are necessary for the manufacture of harmones, enzymes, hamoglobin, anti-bodies, immunoglobulins etc. The protein molecules are a mixture of several so called amino acids. It is falsely believed that animal proteins alone supply all the proteins required for good health. Many vegetarian products contain enough protein and nutritive elements which help in the growth of good health. Vegetarian proteins are even higher in biological values than animal proteins. The current of thought is now against the excessive protein intake. Big official bodies, such as FAO, have reduced their recommended intake of protein by at least 50 per cent. Conditions of malnutrition that once were ascribed almost exclusively to lack of proteins are now thought to be caused by lack of food in general. There has been tremendous advancement in the field of medical sciences during the last 10-15 years and so has also been the research on dietary habits and diet effects which are so closely related to the incidence of diseases. It has been found that the cancer is related partly to the dietary intake. High fat and low fibre/diet are stated to increase the incidence of cancer of colon, pancreas, breast, ovary, prostrate and womb. It has also been stated in research reports that genetic changes occur in the human body as a result of animal food. The genes develop the cancer property. Besides, in the intensive research on cancer treatment, the preventive aspect of cancer has been gaining importance all over the world. In United States of America, U. K. and other western countries, the medical 33

Page #122
scientists are appealing to the people to stop eating animal food and also smoking for prevention of cancer. The role of dietary fibre in the prevention of coronary artery diseases, stroke, chronic constipation, piles, ulcerative colitis, heart attacks, paralysis, kidney failure, skin diseases, gall stone formation, etc. has been recognised recently. The rising trends of these diseases in the western countries have been considered to be due to low dietary fibre intake as a result of animal food intake. In the countries having more of vegetarian dietary habit the incidence of these diseases has been considerably low. There are two main categories of fat in the diet-the triglycerides and cholesterol. Both are found in blood. High levels of cholesterol lead to coronary heart disease. A high intake of triglycerides can raise blood cholesterol. But triglycerides are of two types-saturated and unsaturated-and it seems that whereas the saturated fats do indeed raise blood cholesteroel, unsaturated fats reduce the blood cholesterol. In general, the fats of animals are highly saturated and increase blood cholesterol, while oils of plants tend to be unsaturated and are safe for consumption. The epidemiological surveys have revealed that the vegetarians have lower levels of congulation factors II and VII which protect them against coronary heart disease and stroke. Dietary fibre is a significant part of vegetarian diet. Doctors are beginning to realise that it has a role to play in the prevention of diseases. Long transit times resulting from low fibre diets allow toxions produced by the bacteria in the gut to remain in contact with gut wall for longer time, giving rise to diverticular diseases as well as cancer of large intestine and rectum and a whole host of other problems. What is dietary fibre? The carbohydrates, starches and sugars almost provide half of the energy. Carbohydrates are the major constituents of plant food. If the carbohydrates are eaten as they grow, then plant cell walls are also must to be eaten-which for the most part are indigestable and were called as "roughage", but are now called as 'dietary fibre'. There is increasing evidence that fibre is positively beneficial for the human body. Lack of it is now considered to be the reason for many disorders of the gut. A large number of meat borne diseases like cysticerosis, hydatid cysts, trichnosis etc. are some of the diseases which do not have any specific treatment. Their counter-part in the vegetarian diet, that is cysticercosis, can be checked by washing of vegetables but those cannot be removed from the meat by the conventional cooking. Papers published in many medical journals have now been reporting that the aggression and violence are associated with the influence of human diet. It has 34

Page #123
been seen that specific neuro transmitters are released in the brain following the intake of food substances. Some of these neuro transmitters produce excitement in the brain neurons while others produce a sedative effect. Animal meat produces an aggressive behaviour. During the last few years a large number of immunological disorders have. been recognised. Many of these diseases develope as a result of hypersensitivity to animal proteins. These diseases may assume very serious dimensions and may be fatal. However, plant protein is safer from immunological point of view, Hypersensitivity reactions to plant protein are relatively unknown. Hypersensitivity reaction to pollen grain should not be interpreted equivalent to dietary plant protein. Many people consider egg as vegetarian article which is not correct. Eggs fertilised as well as unfertilised have high cholesterol contents. These enhance the development of atheroscherosis which can increase the incidence of coronary artery diseases, stroke, renal failure. The use of eggs has therefore also to be avoided. There is nothing nutritionally wrong with the variety of vegetarian diet which we have in India or throughout the world. The nuts and soyabean contain high contents of nutritive elements. Fresh fruits and vegetables are rich in vitamin C. A perfectly constituted diet is one in which the principal ingredients are milk, milk products, any whole cereal grain or mixture of cereal grains, green leafy vegetables, nut and fruits. These are the protective food items and do not cause even the remote adverse effects. These protect the body against infection and diseases of various kinds. Their use in scientific quantity ensures physical efficiency. Alongwith protein, the vegetarian food is cheap. The pattern of vegetarian diet has been in vogue in India from times immemorial and the people have maintained sound and robust health with full mental faculty and longevity. Nature has divided the entire animal kingdom and human beings generally into three categories-carnivora, herbivora and frugivora. The carnivora sustain the mselves on flesh food. The elephant, bison, camel, horse, buffalow, cow etc, are herbivora animals which live upon grass or herbivorus vegetation, leaves of trees etc. The strength and power of some of these animals is no less superior than the carnivora animals like lion, tiger and panther. Frugivora animals are those which sustain themselves on fruits or seeds. The world's strongest, most enduring and long living animals are all vegetarians. What to say of the animals, even the vegetarian men are as strong as meat eaters and in many cases enjoy greater endurance and stamina than those who consume non-vegetarian diet. Vegetarians live longer and comparatively more disease-free life. By the very process of evolution man was not equipped physically to be carnivora being. The jaw construction of man is much different than that of the 35

Page #124
carnivora animals. By physical attributes man must be and is a vegetarian both for health and longivity. Vegetarianism is better for man. Many nutritive elements required by the human body are available more easily and in a more assimilable form in vegetarian food than can be had from non-vegetarian food. There is no dearth of scientific and authoritative literature on the subject which substantiates and confirms this fact. Our great teachers of the past were not unpractical vegetarians. They knew that it is possible to live on vegetarian food. In Hinduism including Jainism, vegetarianism is considered to be the best way of living. Today science has come to help us still further and is teaching us how to be vegetarian. The results of some of the researches on non-vegetarian diet are frightening. They speak of higher occurrence of various types of diseases. It causes indulgence in liquors etc. Many of the present abdominal, cardiac and mental diseases are due to taking of non-vegetarian food and liquors and immoral habits generated out of that. Non-vegetarian food tends to lead the man away from humanness. Gradually, the finer sensibilities are vitiated and are imperceptibily but surely replaced by cruelty, brutality, inhumanity and ruthlessness which Ahimsa never permits to occur. Vegetarian food is, therefore, in complete conformity with the ideals of non-violence. Diet is a powerful factor in moulding temper and thinking. A well selected balanced vegetarian diet is in harmony with the laws of nature and in the words of Nathaniel Altman, "helps to assure a healthy, vital and strong body which serves as the temple for our thoughts, feeling and spiritual essence. Vegetarian diet is favourable to purity of thought and chastity and leads to refinement of character. A movement in favour of vegetarianism has now been growing in many parts of the world. Upsurgence of vegetarian societies, Hare Krishna Hare Rama, vegetarian clubs, vegetarian leagues etc is the clear indication that even the conventionally meat eating West has now woken up to the cause of vegetarianism realising the bad points of non-vegetarianism and good points of vegetarianism. It is now the pious duty of the doctors, the scientists and the social workers in particular to undertake more and more researches and surveys in the field and propagate the same through their reports. We should hope that the coming era would be of the vegetarians--who are decidedly the more rational and peaceful people. Secretary General Third International Jain Conference Ahimsa International 688 Baba Kharak Singh Marg, New Delhi-110001 (INDIA) Phone : 344022, 36

Page #125
Food, Health And Jainism Dr. Dhananjay Gunde Food has a very important role to play in the day-to-day life of every living organism. Hence it is not surprising that animals, plants, insects etc. spend most of their time in various processes connected with food, namely, finding food, eating it, assimilating or storing it. Man is not an exception to this. (If you ask anybody, "Why do you work ! his immediate reply would be, 'For the sake of food.') When food plays such an important role in our life, it is obligatory on our part to know the scientific aspects of food. Why do we need food ? It is very surprising that though we strive so much to earn our food, we do not know precisely why we have to eat. Well, most people think that we derive energy (calories) from the assimilation of food, and this energy is required for all our day-to-day activity. A hardworking blacksmith for instance has to eat more than a person doing sedentary clerical work. Well, they are not wrong, though their knowledge is incomplete. If an adequate supply of calories was the sole aim of eating food, then half a kilo of sugar every day would have been sufficient. But we know that man cannot survive by eating only sugar. He needs a balanced diet. Why do we need a balanced diet ? It is very interesting to note that our body is continuously changing. Though our body looks as if it is one unit, it is not so. It is composed of innumerable tissues like skin, muscles, bones, perves, blood etc. These tissues are made of trillions and trillions of very minute cells. It is estimated that the number of cells in one adult body is equal to the number of world population multiplied by 17,000. The second important point about our cells is that different tissuecells have got differnt life spans. For example, a red blood corpuscle (R. B. C.) has got a life of 3 weeks, a skin cell has got a life of a few hours to few weeks. In the same way bone and muscle cells have got different life-spans. It is estimated that every second 1.2 million R. B. Cs. die, and those many R B. Cs. are newly produced. In one's life-time half a ton of R. B. Cs. are pro

Page #126
duced and destroyed. If we take into account the death and birth of all types of cells in our body, we will be surprised to know what tremendous change goes on continuously in our body. The beauty of this is that it happens very smoothly, continuously and automatically. It is estimated that within 6 years all the cells of all the tissues in our body are totally changed. It means that every 6th year we are totally equipped with new tissues. (For example, we know that the snake casts away its skin every 6th month.) This regeneration of cells is from the food we eat. These new cells are formed from the food we eat. For the formation of new cells, its constituents, namely proteins, carbohydrates, fats, minerals, etc. are required. Hence we are required to have food containing all these in a proper proportion. So it is very easy to understand that the quality of new tissues depends upon the quality of raw material i. e. the food we eat. Hence it is obvious that if we eat a sufficient quantity of good, and suitable food, our health will be good. What should we eat ? It is very interesting to pote that there is a great deal of diverse opinion about what human beings should eat. Plenty of literature is published and many conferences are arranged to discuss what one should eat. But it is a fact that what to eat has never been a problem to other animals, insects or plants. We never hear that a conference of cows, or elephants or, for that matter tigers or lions is convened to decide what they should eat. The animals, excepting man, are quite steady in their natural instincts and habits for thousands of years. A tiger was carnivorous (flesh-eating) one thousand years ago and it continues to be so today also. A horse or an elephant was herbivorous (plant-and-plant-products-eating) one thousand years back and it continues to be so now also. If a tiger is kept starving for a week or so and then if it is served with very nice and healthy green grass, it won't eat the grass. The same is true of sheep. If it is starved for a week and given pieces of flesh to eat, the sheep will not eat flest. All animals are unchanging in their basic nature even in adverse or extreme situations. They strictly follow nature's rules and hence we see that they always maintain good health. But it is not the same with human beings. Man is called a special animal, as he has got the power of thinking, remembering and deciding what is right and what is wrong. With this power of discrimination (i. e. 'Viveka') he has made astounding progress in the field of engineering, medicine etc. With the help of the technology that he has invented, he has been able to land on the moon, to fly like a bird in the sky and to remain in deep waters like a fish. But as regards the matter of what food should be eaten, it is very surprising to see that he is confused. He has not left anything, on this earth, in eating, from ants, frogs, snakes and cockroches to man. And he is paying for it in the form of diseases from which he suffers. 38

Page #127
Human food and rules of nature for healthy life : The human body is an extremely complicated machine. We know that the efficiency of any machine depends upon the supply of proper and unadulterated fuel it requires. If it is a petrol engine, a good quality petrol has to be supplied. If it is a diesel engine, it needs pure diesel. If there is any adulteration in the fuel, the engine gets spoiled. What is true of a mechanical engine, is also true of a human body. Here the fuel is the food we take. We must, therefore, have a precise knowledge of what type of food (e. g. vegetarian herbivorous) or nonvegetarian (carnivorous food) is good for our human machine. Nature has prescribed a particular type of food for a particular animal, considering its aim of life, the type of work it has to do, etc. And, accordingly, nature has created its anatomical arrangement, the physiological function of its body and its mental set-up. So if one has to take the maximum benefit from one's human machine i. e. from one's body one has to choose the right fuel (food) for one's body. Which is the right food for a human being ? We have to understand scientifically and biologically which food suits our body for maintaining its optimum physiological function. In this context it will be worthwhile to compare the anatomical and physiological features of (1) Herbivorous animals and (2) Carnivorous animals with those of human beings and to find out which fuel (food) this human machine (body and mind) requires. (1) Arrangement of teeth : All carnivorous animals have got only canine and incisor teeth and not molar teeth, while herbivorous animals have got special and large size molar teeth. Harbivorous animals have to masticate (chew) their food in the month, turn it into fine powder and then swallow it. Hence, nature has provided these molar teeth which help to grind the food. While carnivorous animals never chew the food. They just clutch and gulp the food (flesh), If one studies the arrangement of teeth in a human being, one finds that nature has provided him with molar teeth. Man has to masticate the food, convert it into powder and then swallow it for better digestion. Man's anatomical arrangement and physiological function of teeth are similar to those of herbivorous animals. (2) The manner of drinking water : All carnivorous animals lick the water with the help of their tongues, while herbivorous animals suck the water with the help of lips. Similarly herbivores human beings also drink the water with the help of lips.

Page #128
(3) Arrangement of nails: Carnivorous animals have got long, sturdy, pointed and mobile nails (claws). These animals use their nails to catch or hold their prey. Herbivorous animals have got broad, sturdy nails (hoofs) which help them to protect and support their limbs. A human being nails are fixed, they protect the finger tips, and they are flat and broad like those of herbivores. (4) Length of Intestine: There is a definite ratio of the lengths of trunk and the intestine in all animals. In carnivorous animals it is 1 to 6, while in herbivores it is 1 to 12. It is very interesting to note that in human beings also the ratio is 1: 12 as it is with herbi vores. (5) Blood-pH (Chemical state of blood). The blood of all the animals is required to have a specific pH. The function of different organs, like liver, kidney, heart, gall bladder, pancreas, nervous system etc., depends upon the pH. If the pH is disturbed, that is, if the chemical state of blood is disturbed, the electromagnetic waves (impulses), which continuously produced in the body gets spoiled. Now the pH of the blood of all carnivorous animals is low, that is, it tends towards the acidic side, while the pH of herbivores is high, that is, it tends towards the alkaline side. The pH of the human blood is also high like that of herbivores. (6) Blood Lipo-Proteins: It has been found that there is a great similarity are found in the blood of herbivores and those found in proteins found in carnivores are of quite different types. (7) Man and Monkey: It is said that man has evolved from the monkey, and the monkey is strictly a vegetarian animal. There is a great similarity in the anatomical arrangement and physiological functians of the monkey and man. Considering all the above basic scientific facts, namely, anatomical and physiological features, one realizes that the human engine needs herbivorous fuel, i. e. vegetarian food. The purer the fuel we use, the better will be the function of the engine. in the Lipo proteins that human being, while lipo Food and Health: One has to provide that type of food to the body which will help (1) to rebuild the dead cells, (2) to supply day-to-day energy for the activity, (3) to protect the body from different agencies which produce diseases, (4) to help the physiological system and, especially, to develop the functions of our system, and (5) to maintain the pH of blood at an optimum level. 40

Page #129
It has been proved that the proteins, C'dates, fats, minerals and vitamins found in the combination of vegetables, fruits, grains, nuts etc. and their proportion are quite suitable to human tissue regeneration. On the contrary, though the protein content in flesh food is more, it lacks the availability of calcium, phosphorus, C'dates, and other essential minerals in proper proportion, Not only that but all kinds of animal source food contain a great amount of saturated fats, which are the precursors of cholesterol. It is known that the cholesterol is the main cause of blood pressure and heart attacks. On the contrary, there are many vegetarian substances which reduce the blood cholesterol level and protect man from heart attacks. The flesh food contains uric acid, urea, lactic acid, which act as toxins in the human body and are prone to produce joint pain (gout), kidney stones Presence of toxic products like Uric Acid in flesh food (Per Pound) Fish Muttan Pig Muttan Soup 5 gr./pound 6 gr./pound 9 gr./pound 50 gr./pound This toxic material (uric acid, urea etc.) is harmful to the human tissues and precipitates joint pains, kidney stones, heart attacks and drowsiness, and lowers general body resistance.. Blood pH and food : It is clear that different organs and systems in the body function at an optimum level, if the pH of blood is maintained. The pH of blood depends upon (i) The type of food we take, and (ii) the capacity of body (liver, kidney) to maintain pH. The vegetarian food is known to help the human body to maintain the pH on the alkaline side. But all the food from animal sources (except milk) is known to disturb the pH and make it acidic. The acidic pH is not suitable for the human physiologicial function. One immediately starts suffering from the problem of indigestion, joint pains, heart burns, gas trouble etc. It should be noted that the so-called non-vegetarian eaters are not totally carnivorous. Along with flesh, a large amount of vegetarian food is also consumed. The vegetarian part of food neutralizes to a certain extent the toxins or acids produced by eating flesh. If a man, following a lion or a tiger, decides to eat only flesh and no vegetables he will not survive more than 2 or 3 weeks, because this flesh food will produce so much acid and toxins in the body that all body functions will be completely disrupted. Food and strength : It is a totally wrong assumption that vegetarian food gives low strength, and that flesh food provides more strength. It is interesting to note that all big sized and strong animals (e. g. elephant, camel, zebra, giraffe, hipo, bison etc.) are strictly vegetarian animals. The vegetarian animals are not only strong, but their 41

Page #130
strength has got a great tenacity. Hence horses, bulls etc. can work continuously for days together. (That is why while describing machine power it is spoken of "Horse Power" and not Lion Power). This strength aud tenacity are the result of vegetable food. The calories we get from vegetarian food are much more than those we get from flesh food. Matter Protein Percentage analysis of food stuff Fats Minerals Carbo- Calcium hydrate Iron Calories %gms, 1.8 0.04 7.3 352 2.8 346 534 0.01 0.14 0.24 0.05 9.4 11,5 432 560 5.0 Vegetarian Food : Wheat 12.1 1.7 72.2 flour Rice 8.5 0.6 77.4 Moong 24.0 1.3 56.6 Soya 43.2 16.5 20.6 Ground 31.5 36.9 16.3 Nut Ghee Milk 38,0 powder Flesh Food : Egg (Hen) 13.3 13.3 Muttan 18.5 13.3 18.7 C 4.4 1.0 Fish 22.6 0.6 0.9 Source : Govt. of India Health Bulletin No.-23 98% - 900 0.1 68 1.37 437 3.1 1.3 2.5 0.06 0.15 0.03 0.02 173 194 114 Pig 2.3 0.6 Food and Nature of Person : The nature of a person is described as Satvika or Rajasika or Tamasika. The Satvika nature denotes virtues like Calmness, Alertness, Feeling of Contentment, Tolerance etc. As against this the Tamasika nature is identified with idleness and drowsiness, cruelty, and intolerance. The foods are also classified as Satvika that which promotes Satvika nature, and Tamasika--that which promotes Tamasika nature. All animal source food (except milk and its products) e. g. flesh from all sources, eggs, decaying good, is Tamasika food. Tamasika food increases Tamasika nature represented by animals (e.g. tiger, lion etc.), while Satvika food increases Satvika nature, represented by cow, horse etc. So food contributes to a larger extent in deciding the nature of a person.

Page #131
Diseases and food. It is very interesting to note that the diseases which affect the plants and vegetables do not affect the animals and men. So if proper vegetarian food is taken, there are less chances of getting diseases. But in the case of non-vegetarians the diseases that affect the animals affect the men also. So by eating the flesh of animals men might contact diseases like (i) Tape Worm, (ii) Trichinosis(Meningitis, Paralysis, Joint pain), (iii) Tuberculosis, (iv) Joint pain (gout), (v) Heart attack and Blood pressure, (vi) Cancer of Colon, (vii) Food poisoning after consuming rotten flesh, (viii) Liver fiuck etc. On the contrary, it is proved in Ayurveda that by eating particular vegetables, roots etc. many diseases can be cured. Thus every root has got a medicinal value and we should know it. Jainism, Health and Food, The important principle of Jainism is excellent and most scientific art of joyful living. Its principle right faith, right knowledge and right conduct-leads to salvation from un-natural bondages and helps man to enjoy immense and permanent happiness, strength and knowledge. It is not surprising why Jainism advocates pure and Satvika vegetarian food! The Jains emphasis on vegetarianism is based purely on a scientific approach to reality. It is this food which is suitable for our anatomical structure, to the physiological functioning of different systems of body and to the development of a proper Satvika mental attitude towards purposeful living. Proper vegetarian food alone helps us to have the proper regeneration of dead and dying cells, and to maintain the proper pH of blood. It is the most proper fuel for our human body machine, since it helps to maintain proper harmony between body (sense organs) and mind, on the one hand, and between them and the soul, on the other. Food should not only be vegetarian but also Satvika. The Satvika nature promotes alertness, endurance and develops strength with tenacity, calmness or tranquillity. Jainacharyas have advocated different kinds of food for different seasons. Even among various kind of vegetarian food, one has been advised to abstain from garlic and onions for all seasons and leafy vegetables in the rainy season Further, the Acharyas have advised us to avoid a high protein diet like turdal, basan dal, as they are Rajasika in nature. They have advised us not to eat stale food, because in stale food organism develops which destroy the Satvika nature of food and make it Tamasika, There are great chances even for cooked food to develop microorganisms after 6 hours, if it is not properly preserved. Hence Jainacharyas have advised us to eat only freshly prepared food, and drink fresh water which is properly seived, and they have also advised us to avoid eating that vegetarian food which is extremely hot, sore and fried. 43

Page #132
Follow Nature's Rule. All principles of behaviour that are advocated in Jainism are purely based on the observation of nature's rule. By following these rules, one is rewarded with peace, tranquillity and health. The principle of 'Live and let live' or principles of non-violence, truth, non-stealing etc. are based on the same scientific approach to reality. Those who follow these are benefited. Those who break the rules of nature pay the penalty in the form of mental unrest and bodily diseases. Hon. Orthopaedic Surgeon and Yoga Therapy Consultant Savitribai Phule Hospital, Kolhapur (Maharastra). Jaina Song Tune : Merrily we Roll Along Arhat oh Arhat Absolute liberation What a beacon ! What a beacon ! Oh Arhat This Greed This Jealousy Freedom is the choice What a beacon ! What a beacon ! Oh Arhat This want This mirage Liberty is the choice What a beacon ! What a beacon! Oh Arhat. -Pravin J. Shah, Canada. 44

Page #133
Vegetarianism Frankly Speaking...... Violence against defenceless animals remains the greatest indictment of the human race. Our so-called modern civilization has perfected the most abominable and despicable ways of exploiting the Animal world. At no time in history of world have animals been treated as cruelly as they are today. Shri Nitin Mehta Just one example is sufficient to prove my point-as if there was not enough to eat, people in certain parts of the world have developed a love of frog's legs-and until recently India was a willing supplier of this 'delicacy'. In this terrible situation who else can be expected to take up this fight against barbarism but the followers of Lord Mahavira? Why are such a powerful and Influential people silent in reply to the call of Ahimsa ? It is well known that in this land of Dharma and Ahimsa, meat eating is spreading fast. Our youths are being brain-washed in to ape-ing all that is negative in western way of life. Jains must mobilise their resources and drive back this horror of violence towards defenceless animals. Let the Jains 'buy out' those involved in the frog trade and re-employ them usefully somewhere else. Let the whole fish-killing industry be re-employed somewhere else. Let the slaughter of cows be stopped immediately throughout India. I am told that even during the time of Akbar, Jains managed to halt the slaughter of the cow for a certain time. The Jain Community can bring about change if they wish to. Be on your guard :-- The meat industry in the West is extremely rich and powerful. Indian people should expect the international 'fast-food' chains to come to India very soon-if they are not there already. Money without morals is the motto of many involved in meat trade. The Jain Community should be vigilant and try to ensure that the Indian people do not 'get hooked' on Western fast foods'-hamburgers, beef burgers etc. Growth of vegetarianism in the West Millions of people in the West are giving up their meat diet and a growing number of them are working day and night to reduce the suffering of animals. I

Page #134
call them the 'practising Jains'. Many are even sent to prison when they are caught rescuing animals from laboratories where painful experiments are carried out on them. They need our moral and material support which, at present, is not availa ble. Our Punya is running out For those who are ignorant of God's Laws, punishment is not as severe as it is to those who know it and break it. The Jains and the Hindus who eat meat are knowingly and willingly breaking God's Laws and so the punishment will be severe. For our own sake we should re-establish the teachings of Lord Mahavira. India can set the example for the world, but time is running out. I end with a quotation from Gandhiji : "The greatness of a nation and its moral progress can be judged by the way it treats its animals." President, Young Indian Vegetarians, UK 33 Goldwell Road, Thornton Heath, Surrey (England) Telephone : 681-1125 Man should subvert anger by forgiveners; subdue pride by modesty; overcome hypocrisy by simplicity; and greed by contentment. (Samanasuttam, 136) The night that passes does not return. Nights of the man committing vicious acts pass in vain. (Samanasuttam, 118) Anger dissolves affection: pride is subversive of modesty; hypocrisy throws out friends and greed is destructive of everything. (Samanasuttam, 135) 46

Page #135
Ahimsa Shri Shrenik Kasturbhai. It is a matter of deep gratification for me that I have been afforded this opportunity of adding my voice to the concern being expressed regarding the ever escalating incidence of Himsa in human attitudes and conduct. It is all the more regrettable that even a country like India, with its thousands of years of cultural and religious traditions of compassion and mercy, should succumb to an extent that it condescends to organize on a massive scale operation of exporting meat and fish to earn foreign exchange. It is, indeed, an irony of fate that at such an advanced stage of what we call civilization, the man instead of having achieved peace and prosperity, as one would expect, should be so mindlessly bent upon producing weapon of total destruction like the atom bomb. It is undoubtedly a pertient question today, as to how this tide of mounting Himsa can be stemmed and an era of Ahimsa ushered in. With the scientific and technological progress achieved during the last couple of decades, we have willi-nilly arrived at the crossroads, not only of the history of the human race, but of the entire life on the planet. We possess the capacity today either to hopelessly cripple and even totally annihilate life on the planet, or to eradicate, all want, and misery on earth and transform it into a happy dwelling place for man and all. Unfortunately, the voice of reason, and sanity sounds feeble amidst the din of aggressiveness which is clearls symptomatic of the misquided development of human character. Our near total preoccupation with the development of the intellect, coupled with a near total neglect of spiritual cultivation is creating an environment which is more conductive to the creation of Ravanas, where knowledge, strength and valour turn malavolent, rather than to the evolution of Ramas where they become benevolent. When our sages proclaimed "AHIMSA PARMO DHARMAH", they had a penetratingly clear perception of the implications of the phenomenon of cause and effect, and that is why they saw no place for Himsa in DHARMA which is the righteous way of life. The inference is clear, and unambiguous. AHIMSA is the very core of a righteous life and devoid of it, an individual, and consequently a society, is incapable of achieving that blissful state of creative harmony acknowledged by the enlightened as the ultimate destiny of man as God's noblest creation.

Page #136
Born in a family of devout Jains who have for generations taken such keep interest in the preservation of the Jain heritage, and in the promotion and propagation of Jain values, AHIMSA as a precept has been instilled in me from my very childhood. Maturity and serious thinking, however, have brought home to me that the Principles and precepts are extremely hard to put into practice and require a great deal of sensitivity and compassion in one's being to assimilate them. One has only to look around the world, not excluding our own country, to witness the callous indifference of man to the destruction of even his own species. In the face of such gross insensitivity, to expect him to show compassion towards other species would be, to say the least, naive. So long as there are negative elements like covetousness, greed, envy, lust and the like dominating the human psyche, and smothering all sensitivity, expectation of the state of AHIMSA will remain illusory. It requires a high degree of sensitivity to feel a natural revulsion for depriving a living being of life. All religious injunctions are ways and means of self-purification to attain that state of serenity and peace whereby the rule of AHIMSA can become feasible. What we confront today is, to borrow Dr. Radhakrishnan's phrase, a "crisis of character' and nothing short of a complete transformation of the human psyche can reverse the dangerous drift. The rule of AHIMSA can never be brought about through legislation or an executive fiat. HIMSA is too deep-rooted and complex a phenomenon to be dispensed with so perfunctorily. If we are truly concerned about establishing the rule of AHIMSA, we shall have to squarely confront the fact that it can only be done by the spiritual elevation of man. A near impossible task one might say. But then it would not help to sit back and passively watch the suicidal decline either. Even Shraman Bhagwant Mahavir and Lord Buddha did not liberate all mankind. But they strove relentlessly through the conduct of their lives that what is important is not the extent of achievement but the doing of one's sincerest best. That is what we need to do too. Without being overly presumptuous regarding our capacity to usher in, with the waive of a wand, the rule of AHIMSA, let us sedately chalk out a course of action whereby we might make a contribution, however small, in the right direction. We are all aware, for example, that nearly half of the world's resources are wasted in destructive armaments in the name of defence. If this expenditure is kept within the limits of genuine defence requirements, enough resources can be salvaged to offset the need to export meat and fish. With the economies of nations getting even more intricately entangled and the defence expenditure becoming a global vicious circle, even this is not easy. But then nothing good or great is easy of achievement. Any measure of success in this direction too will need sustained, hard work of educating the people for creating an effective enough public opinion. "Lalbag" Shahibag, Ahmedabad-380004 Gujarat (India) 48

Page #137
Ahimsa-Best Solution for all Problems Dr. S. S. Jhaveri In the present times when there is violence in several places in India and in some parts of the world, the philosophy and message of non-violence have a special significance. Our civilisation, which appears to be bleeding today needs the healing touch of love, compassion and non-violence. i.e. AHIMSA. To my knowledge, the greatest heritage of India and the greatest contribution of India to the civilisation of the world is the philosophy and culture of nonviolence. This is a gift of India's hoary, prehistoric past to us and to the humanity at large, through the Jain Tirthankaras long before the birth of the living great religions of the world and their ethics. Ahimsa is sometimes not correctly understood even by some of the elite and is regarded as a negative term, which means abstinence from killing any living being. In fact, Ahimsa is a positive virtue which bases universal love and mercy towards all living beings in the world. It is most comprehensive and conducive for living a peaceful and fearless life. Ahimsa is not only for Jains but it is for all people and it is Jainism which threw open for the first time the portale of the spiritual realm to all without any distinction of race, caste or sex and all men and women are treated as equals. Ahimsa is the first and over riding principle of the Jain ethical code, namely, Ahimsa (Non-violence), Satya (Truth), Asteya (Non-stealing), Brahmacharya (Chastity), and Aparigraha (Non-possession). Even truth comes next to Ahimsa and from Ahjmsa all human virtues follow. In the case of Jain ascetics, Ahimsa covers even plant life besides all living beings. Ahimsa is all pervading universal love, mercy, brotherhood and identification with nature and life. It is not only abstention from violence and killing but is abstention from any kind of expression or action whether direct or indirect, whether active or passive, which causes injury in any form. Ahimsa has to be observed by all in thought, word and deed (Mana, Vachana and Kaya). If such a code of life is observed, there cannot be any kind of violence any where in the world and there will be ever lasting peace and

Page #138
happiness without suspicion and fear and such society will be having universal brotherhood Ahimsa, which is Indian heritage was put to the severest test by Mahatama Gandhi, the father of our nation and proved as the most powerful weapon, both in war and peace. He believed that even if he did not succeed fully in his life, his faith in non-violence did not diminish. We have to follow the life pattern of that great apostle of peace, and practioner of practical Ahimsa. Prophets and incarnations all have taught the lesson of Ahimsa. Not even one of them has professed Himsa. The world has advanced in the fields of art and science with meteoric speed but what the man has yet to learn a great deal is to live peacefully and really love mankind and practice Ahimsa. If this way of living can be adopted, great deal of cruelty would cease and compassion, pity and consideration for others would grow and life would be happier all over the world. Kind Hearts are the Gardens, Kind Thoughts are the Roots, Kind Words are the Blossoms, Kind Deeds are the Fruits. Hon. Chief Secretary, Shree Akhil Bhartiya Hinsa Nirvan Sangh Ahmedabad (Gujarat) (INDIA) When men of ungrudging soul declare the way of virtue, those who are not rightly disposed, although they give ear, hear not. Even so the currier's dog seizes on and devours leather, not appreciating the flavour of milk and rice. Naladiyar, 322 He who before old age comes, has not undertaken and Zealoasly carried out works of virtue, will be pushed about in the house addressed in harsh language, and bidden to get on one side or to go out, by even the maidservants. Naladiyar, 326 Men of scanty wisdom are those who do not themselves enjoy the sweets of life, bestow no benefactions on worthy persons, draw not nigh the good path that safeguards (the soul), but infatuated and absorbed in the acquisition of wealth, pass away their days of life in vain. Naladiyar, 327 50

Page #139
Ahimsa--Non-Violence Sant Kirpal Singh Ahimsa or non-injury to all living creatures, and more so to fellow beings, by thoughts, words and deeds--the injunction in this behalf being : "Injure not a human heart for it is the seat of God." It is an ennobling virtue that brings each one on par with his or her fellow beings and ultimately leads to the principle of the brotherhood of man and the Fatherhood of God. The cultivation of this virtue demands a broad development of toleration towards all, irrespective of their shortcomings and failures. To radiate the grand principle of the Family of Man on the divine ground of loving and compassionate desire for the well-being of all, costs very little but counts very much. A heart full of divine compassion is the abode of all virtues. Jesus always preached the two cardinal virtues : (I) "Love Thy Neighbor as Thyself" and (2) "Love Thine Enemies." Does that mean that it is out of timidity or weakness that one should love and forbear one's enemies ? No, there is something moral and divine that lies at the root of such an attitude. So, love the sinner but hate the sin. Purity mainly lies in not thinking evil of others, in thought, word and deed. If you think good of others, you will radiate good. If you purify your mind you will purify the minds of others. Never hurt anybody. We hurt others by thinking ill of them. We think ill of others, we scheme. This is worng, as thoughts are very potent. When yon think ill of others that reacts to them like a telegraphic wire. You may not be telling anybody anything but if you think of them, radiation is there. When one thinks evil thoughts or commits an evil deed, it strengthens the forces of evil. Those who desire to belong to God should feed the sacred fire with the fuel of pure thoughts, good words and noble deeds. Any time you feel overtaken with unloving thoughts towards anybody, you should report to the Simran of names and think of the Master. You should develop the Christ-like attitude. So the foremost thing is not to think evil, speak

Page #140
evil or hear evil of others. If you will cast out evil thoughts about others, all are friendly. There is no evil in the world. If it appears to be evil, it is due to the smoky or colored glasses that you are wearing on your heart or mind. You will find that if you think in the way that I have just told you, then naturally you will have respect and love for all, even for your enemies. They might think otherwise of you, but if you have thrashed out every evil thought within you for everybody, you will see with that angle of vision, which the Master gives you, that it is all the manifestation of God, then naturally, everybody will be beautiful. You will see this beauty even in your enemy. A perverted view is only on account of smoky glasses. We must all learn to look within and not without. It is far easier to see a mote in another's eye than to see a beam in one's own. We must reform ourselves before we can reform others, but unfortunately we are always anxious to reform others. We should weed out all imperfections one by one self-introspection and this will bring peace all around. Love beautifies everything and if we learn to love everyone, all our imperfections can be washed away, especially by loving kind words. Kind words imbued with humility don't cost anything. If you have that attitude in life, I think ninety percent of your troubles will be avoided. The place where fire burns becomes heated first and then transmits its heat to the atmosphere around. So it the case with fire or anger. An imagined or supposed wrong keeps rankling in the mind like a thorn. When one cannot bear its intensity, one bursts forth into flames of hatred and contempt (begins abusing right and left), loses his balance of mind, and like a canker keeps emitting a malign odor that virtually goes on polluting the atmosphere around. Most of the injuries and wrongs are the ontcome of our own process of thinking, and such thoughts breed countless others, multiplying in geometrical proportion. We can get out of this vicious circle only by changing our attitude towards life. Why sacrifice our natural equanimity for mere trifles, for passing bubbles and vapory nothings that are things of no consequence ? Instead of brooding over these supposed and imagined wrongs it would be better by far to contemplate on the higher aspects of life, the divinity within and the divinity without, for this world is verily of the dlvine and divinity resides therein. You will gradually have greater control over your feelings and emotion, such as vanity, greed and lust, and develop instead virtues of humility, contentment, chastity and love. You will give up your habit of judging others and start adjusting yourself to their weaknesses and shortcomings, either by overlooking or affording constructive help to them. By this adjustment, you will bring much sunshine and happiness for yourself as well as for all those around you. If you think with a calm and cool mind, you will realize that most of us have not become perfect as yet. 52

Page #141
In this vast creation, everyone is gifted with an individual perception. The heredity, the environment and the teachings inculcated, all combine to make one what he is. We cannot blame anyone for thinking differently in his own way. Everyone has his own temperament and his own way of thinking. They must differ and do differ vehemently. There is no help for it. It is, on the other hand, the sign of sentiental life. We must not therefore on that account cross swords with them. Even if in their ignorance they, at times, may talk ill of the spiritual teachings and use harsh words, they cannot help it. But that should not disturb the true seekers after Truth. We must be polite and gentle and even humble in our conduct. Bandying of words does not help. We may try to remove misunderstandings, if any, sweetly and gently, but not in an antagonistic spirit. "Where there is compassion, there is religion. Where there is greed, there is sin. Where there is anger, there is negation. Where there is forgiveness, there is the Lord Himself." Kirpai Ashram International Headquarters 2-5-7 Canal Road, Vijaynagar Delhi Jaina Songs (Tune: BAA BAA Black Sheep) Raa Raa Parsvanath Twenty third Tithankar Teacher Teacher there are Four Jain Vows One for non-violence One for the Truth One for non-possession and one for honesty There are Vows that bring great salvation. -Pravin J. Shah, Canada 53

Page #142
Non-Violence : Religions and Common Sense Dr. Z. P. Thundy It is flippant to argue that human beings, having descended from the simians, are by nature violent : homo homini lupus (man is a wolf unto man) and that natural selection or survival of the fittest is the law of life for individuals, societies, and races. Such an extreme view can lead to genocide, which has happened not only in Nazi Germany but also in most parts of the world. It is this conception of man that has formulated the law of tooth-for-tooth and eye-for-eye. It is this view that spawns seeds of violence and thrives on blood-feud. This philosophy creates an unending cycle of violence not only in the human family but also in the animal world through the scorch-earth policy that warring nations follow. This view based on distrust not only would justify a war fought in defence but also a "just" war of aggression based on the principle of get-them-before-they-get-us.) The antithesis of violence is non-violence which is preached by all the great religions and religious masters but broken by their followers. All religions in principle abhor violence and promote peace. This is true of Judaism, Islam, Hinduism, Buddhism, Jainism, Sikhism and Christianity. For instance, Jesus says: "Resist not evil; if anyone smite you on your right cheek, turn to him the other also......... Love your enemies; bless them that curse you; do good to them that hate" (Matthew 5: 39-44). Similarly, Jainism preaches the noblest form of non-violence.) In fact the genuine teaching of the great master is the golden rule or the middle road. The extreme forms of asceticism are all right only for exceptional individuals liks the Mahavira, the Buddha, the Baptist, and Jesus Christ. The masters, as a rule, preach the avoidance of extremes in the practice of worship and Ahimsa. Jesus would say :,do unto others what you would others do unto you. For this is the Law and the prophets" (Matt. 7: 12); "I did not come to destroy the Law and the Prophets but to fulfill them" (Matt. 5:17). Jesus, like the great Buddha, was kind, understanding, and forgiving. Warmth, understanding, and compassion are the hallmarks of genuine religion. The Acaranga Sutra of the Jaina canon reads: "A wise man should be neither glad nor angry, for he should know and consider the happiness of all things ............ Life is dear to the many who own

Page #143
fields and houses and who get dyed and colored clothes and jewels and earrings, and grow attached to them......... Only those who are of controlled conduct do not desire things; therefore, knowing birth and death, you should firmly walk the path. For nothing is inaccessible to death, and all beings are fond of themselves; they love pleasure and hate pain; they shun destruction and cling to life. They long to live. To all things life is dear". Indeed, moderation and the middle road characterize religions' attitude toward everything in life and life itself. Religion rejects the position that this life is an absolute end in itself and is its own justification. Mahavira admonishes Gautama in the Uttaradhyayana Sutra: "As the dead leaf, when its time is up, falls from the tree to the ground, so is the life of man. So cast away all attachments and be pure as a lotus or as water in autumn". In other words, there is openness to the life after, but this openness in not incompatible with commitment in this life. Since limited violence in this life is unavoidable and justifiable, as in the case of self-discipline and discipline of children without the incurring of sin, the principle of non-violence is not an absolute principle. While being open to the other world, we must be committed to this world; while preaching and practising non-violence, we must be willing to tolerate limited violence. It is this principle of the middle road, of balance, of limited violence that the book of Ecclesiastes teaches. "There is a time for everything, and a season for every activity under heaven a time to be born and a time to die.........a time to weep and a time to laugh...a time to love and a time to hate, a time for war and a time for peace". In brief, all major religions of the world teach the doctrine of moderate or the middle path. On this common ground they can unite and find the golden. rule in the handling of the problems of war, nuclear freeze, abortion, capital punishment, animal abuse, child abuse, and ecological balance, all of which involve the practice of limited violence and the observance of non-violence. There are no easy answers for these issues in any religion. And no single religion can claim a body of infallible revealed teachings of the problem of violence. But they together can help develop a consensus which will enlighten their perplexed faithful. This common consent of religions should be based on common sense which characterizes the teachings of the great masters. English Department Northern Michigan University Marquette, MI 49855 55

Page #144
Sauraseni Jaina Scriptures Dr. Raja Ram Jain Indrabhuti Gautama, the Chief disciple of the 24th and the last Tirthankara, Mahavira (599-527 B. C.), was the first Ganadhara, who rendered the Dvadasanga vani (twelve canonical texts) of Mahavira in Sutta-form. The Sutta-knowledge was preserved for centuries in the form of Kantha Parampara (oral tradition). Gradually, with the lapse of time, the knowledge decayed and by the time of Acarya Dharasena (85 A.D.) it was preserved only partially. Hence, in order to preserve the remaining knowledge he transmitted the "Purva-Sahitya" (PreMahavira-Sahitya) of Drstivadanga (the twelfth Anga) and part of the VyakhyaPrjnapti-Sutta (the 5th Anga) to his two trusted and intelligent disciples. Acarya Puspadanta and Acarya Bhutabali. The two Acaryas who were distinguished scholars, rendered the knowledge received into 6000 Suttas in between 85-135 A.D., which were originally known as Khanda-Siddhanta or Satkhanda-Siddhanta or Paramagma or Agama-Siddhanta and finally as the Satkhandagama (S.K.) written in the Sauraseni Prakrta language. Acarya Padmanandin or. Kundakunda (2nd century A.D.), Acrya Samantabhadra 2nd century A.D.), Acarya Samakunda (3rd century A.D.), Acarya Tumbulura (4th century A.D.) and Acarya Bappadeva (6th to 8th century A.D.) wrote vast commentaries in about 5 lacs of Slokas (Verses) in different languages intelligible to common people, but these commentaries either were destroyed or are unavailable due to some unfortunate and unknown reasons. In the above chain of commentators the last was Virasena Svami, who wrote commentary on the Satkhandagama known as "Dhavala" which contains 72,000 Slokas (Verses). Today, only this commentary is available and is published. The commentary was named "Dhavala", probably because the writing work was finished on Kartika Triyodasi (Wednesday) of Dhavala-Paksa (Moonlit-fortnight) in the year 737 V.S. (680 A. D.). According to the other version Virasena Svami named his commentary as Dhavala on being highly impressed with the devotion of Rastrakuta King Amoghavarsa I who had the title of "Atisaya-Dhavala". Gunadhara (38 A. D.) was another Acarya of the time, who was almost the senior contemporary of Acarya Dharasena. He possessed partial knowledge of

Page #145
Dvadasanga-Vani. In order to preserve it he wrote an Agama-Grantha known as the Kasaya Pahuda (K.P.) in Sutta-form, which was propagated by his disciple, Acarya Aryamanksu and Nagahastin. Acarya Yativrsabha wrote Cunni-Sutta (Commentary and explanatory notes in prose-style). Virasena-Svami also started writing Commentary on this Agama-Grantha, but he expired after writing only 20,000 slokas. After his death his disciple Acarya Jinasena II completed this commentary in the year 837 A. D. by writing further 40,000 slokas. This commentary is known as "Jai-Dhavala". Thus the above mentioned Satkhandagama and the Kasaya-Pahuda are said to be the original and authentic canonical literature of Digambara-Jaina Sect, written in Saurasemi Prakrta language. The Satkhandagama has been divided into 6 parts from the point of view of the subject-matter: (1) Jivatthana (2) Khuddabandha, (3) Bandha-Svamitva-Vicaya (4) Vedana (5) Vargana and (6) Mahabandha. The Acarya who acquired a thorough and comprehensive knoledge of all the 6 parts was conferred the distinction of "Siddhanta-Cakravartin." Among the Jainacaryas it was Acarya Nemicandra (the teacher of Chief-commander, ViraCamundaraya) who got this distinctive credit. He has very ably and in a simple and lucid style presented the whole substance of the Satkhandagama in his writing known as the Gommatasara. Similarly, those who got mastery over the first three parts of S. K. were distinguished as Traividya-Deva. Acarya Madhavacandra is a reputed scholar of this category. The two valuable Agama-Granths (S.K. and K.P.) of Digambara Jainas either would have been rotted in the old Sastra-Bhandaras or would have been eaten by moths, had reverend persons like Prof. Dr. Hira Lal Jaina, Siddhantacarya Pandita Phulacandra Sastri and Pandita Hira Lal Sastri not dedieated their herculean efforts made in text-compilation, editing and getting these publishgd. They were very much helped by Vyakhyana-Vacaspati Pt. Devakinandana Sastri and Prof. Dr. A. N. Upadhye in the beginning. The respectable Bhattarakas of Mudhabidre (Karnataka State) deserve all praise who valued the original Palm-Leaf copies of the The Agama texts of S. K. and the K. P. more than their lives and treasured them for centuries. They were, however, not in favour of making these texts public, but some devoted and affluent persons like Setha Manikacanda J.P. of Bombay, Setha Pannalala Jaina of Amaroti (M.P.) etc. made up their mind to get these published at any cost. With the inspiration and help of these affluent persons, scholars like Pt. Gajapati Upadhayaya, Mrs. Pt. Luxmibai, Pt. Sitarama Sastri, Pt. Lokanatha Sastri etc. deeply and devotedly studied the ancient Palm-Leaf mss. of the S. K. with the Dhavala and the Jai-Dhavala commentaries written in old Kannada-script and prepared some copies in Devanagari-script by keeping themselves confined in a solitary room for years together and faced all sorts of difficulties. With this base-material and with the financial assistance of Srimanta Setha Sitabrai Laxmicandra Jaina of 57

Page #146
Vidisa (M.P.), three Scholars viz., Prof. Dr. H.L. Jaina, Pt. Phulacanda Sastri, and Pt. H.L. Sastri started editing and translating the S. K. with the Dhavala commentary in 1936 A. D. and by the year 1959 they got 5 parts of it publised in 16 volumes. The editing and translation work of the Mahabanda, the 6th part of the S.K. was taken up by Pt. Phulacanda Sastri who has till now got 7 volumes published and is almost completing the 8th and the last volume of it. The editing and translation work of the K. P. (with the Maha-Dhavala commentary) was completed by Pt. Phulacandra Sastri and Pt. Kailasacandra Sastri together, which has been published in 13 Volumes. The learned scholars have completed the work of editing and translating these valuable texts in such a devoted and dedicated manner that history will ever remember them as "Sarasvati-Putra" (distinguished sons of Goddess of Learning). The S.K. Literature is undoubtedly of high degree from the point of view of spiritualism and philosophy of life. At the same time, it is a precious treasure of Indian classics from the point of view of history, culture, literature, philology, language and style. It is therefore, necessary to popularise this literature among the people for study, teaching and comparative research. Reader and Head Department of Sanskrit and Prakrit H.D. Jaina College Arrah (Bihar) If the achievement of spiritual conversion is on the one side and the achievement of the three worlds is on the other, (out of these two) the achievement of spiritual conversion is undoubtedly better than that of the three world. (Samanasuttam, 225) O men ! keep always awake. The intellect of the awakened sharpens. He who sleeps (ignores spiritual values) does not become happy, (but) he who always makes (adhers to spiritual values) becomes happy. (Samanasuttam, 168) The waking of the virtuous and the sleeping of the vicious-both the things are excellent. (Samanasuttam, 162) 58

Page #147
Jainism in Buddhist Literature Dr. Bhagchandra Jain 'Bhaskar Jainism belongs to the Sramana cultural system of India which is based on the socio-spiritual equality of human beings, niy, on the basic identity of all life. It discounts ritual as a means of emancipation and establishes the path of moral, mental and spiritual development as the only means of escaping from the misery of Samsara. Nearly more than hundred years ago, Weber, on the basis of some superficial similarities, came to the conclusion that Jainism is an off-shoot of Buddhism. In 1884 Jacobi corrected this view and with a thorough investigation into the historical and traditional records of the two religions, established the fact that Jainism is an earlier and independent religion of India. On the grounds of the latest researches it can be said that the Sramana cultural system led by Jainas existed perhaps prior to Brahmana cult and that most of the leaders of different sects of that time were influenced by the Jaina dogmas. The Buddhist Pali Canon refers to Nigantha Nataputta, (Mahavira) as an elder religious teacher and is also familiar with some characteristics of Parsvanatha tradition. Besides, the Buddhist literature mentions Rsabhadeva, Padma, Canda, Puspadanta, Vimal, Dharma and Aristanemi as the Jaina Tirthankaras. The Pali Canon does not mention anything of the early life of Mahavira, but refers to the period of his mission as a religious teacher. His teachings have also been mentioned, sometimes criticised, in the Pali Canon. It is important to note that both Jainism and Buddhism arose and grew up in the same province of India. Though the leaders of both the sects were sometimes living in the same city, yet they never met personally. Their followers, however, used to indulge in discussions and conversations with one another. In this paper, it is not possible to enumerate all the references to Jainism occuring in the Pali and Buddhist literature. I shall, therefore, give a brief account of them. The philosophical references as found in the Buddhist literature may be summed up as follows.

Page #148
1. The six Dravyas and the seven Tattvas of Jainism were known to early Pali literature and further refuted in Sanskrit Buddhist philosophical literature. According to Jainism, the soul is formless and its essential quality is consciousness. Mundane soul attracts Karmas and then both of them stand towards each other in the relationship of phenomenal conjunction. This relation is beginningless and continues till one attains salvation. 3. Among sixty-two contemporary philosophies depicted in the Brahmajalsutta and at some other places in the Pali Canon, the Jaina view is described as both Uccedavada and Sasvatavada. Kayadanada is more heinous than Manodanda, if a wrong deed is committed intentionally. That means intention is the main source of evil acts or of virtuous acts. Soul will have to enjoy the fruits of Karmas alone. All is, therefore, a result of previous Karmas. The destruction of Karmas depends on Triyoga and on severe penance with right understanding. 4. Universe is not a creation of any God, but it is a combination of atoms. World is atomic in character, and Akasa (Space) is eternal and consists of parts. Though the references to Jaina ethics as found in the Pali literature are meagre and sometimes defective, yet they are very important. From our survey of these references, we may conclude that: 1. Catuyamasamvara was followed by the Parsvanatha tradition, and not Nigantha Nataputta tradition, and the Buddha and his followers were not perfectly aware of this difference in the two traditions. Nigantha Nataputta devided the last vow of Catuyamasamvara into two, i.e. Brahmacarya and Aparigraha, which was known to the Pali Canon. The Gunavratas and Sikavratas were so popular among both the monks and the laity that their nature and implications were well known to Buddhist circles. Acelaktva and other severe forms of penance were put into practice in Jaina community during that period, and Jainism had already acquired a fame for the severity of its vows and observences. From the brief survey of the epistemological and logical concepts of Jainas as recorded in the Buddhist Philosophical literature, we can state as follows : Among the ancient thinkers, the Jainas were classified as a group of philoso phers who attained higher knowledge on the basis of personal experience. 2. Knowledge and vision were two characteristics of self. Of these, Vision (Darsana) was originally considered to be the revealer of self (Atmaprakasaka). This idea was developed in logical form and Darsana, like Jnana, was considerred to be valid knowledge. 2. 11 60

Page #149
3. Knowledge (Jnana) was classified as Canonical or Agamic, and Philosophical or Darsanic. The five kinds of knowledge were based on the former, while Pratyaksa and Paroksa are developments of the latter. Pratyaksa was divided into Samvyavaharika and Paramarthika, while Paroksa into Smriti, Tarka, Pratyabhijna, Anumana and Agama. Unlike Buddhism, Parmarthika. Pratyaksa was Savikalpaka (determinate). Sumati's theory was referred to in the Tattvasangraha in this connection. 4. Pure self could attain omniscience. Hence Jaina Tirthankaras achieved this stage of complete purification and became omniscient. The ideology of omniscience was gradually developed in Buddhism as a result of Jaina influ ence. 5. Pratijna and Hetu were the only organs of Pararthanumana. Patrakesari's views was referred to by Santaraksita in the Tattvasangraha in this connection. It was mentioned there that Anyathanu-papatti was the essential character of Hetu. 6. Apart from the knowledge of other's epistemological theories, the Jainas and the Buddhists, through centuries of mutual criticism, contributed substantially towards the enrichment of philosophical speculation in India and added to the sum total of human experience in its quest for the Truth. In regard to the conception of Anekantavada and Syadvada, we may conclude as follows: 1. The rudiments of Syadvada conception of Jainas can be gleaned from the early. Pali literature. It originally belonged to Jainas and all the subsequent thinkers adopted it in a somewhat different way as a common approach to conceive the nature of reality. 2. Syadvada in neither Ucchedavada nor Sasvatavada as Buddhaghosa understands, but it recognises permanence-in-change. According to this theory, the triple characters, viz., origination, destruction and permanence, can be in a substance at one and the same time. Arthakriya (casual efficiency) is the essence of Syadvada conception. According to the Jainas, the Arthakriya is possible only in a dynamic (Parinami) substance. The nature of reality is universal-cum-particular. Professor and Director Centre for Jaina Studies University of Rajasthan Jaipur (Rajasthan) 61

Page #150
Contribution of Jaina Poets to Rajasthani Literature (9th to 16th Cent) Dr. K. C. Kasliwal There is scarcely any province of Indian Literature to which the Jainas have not contributed. The Jaina Acharyas remained always keen enough to write works in every branch of literature. Besides the religious works, they have developed voluminous narrative literature. They have written epics, Puranas, Rasas and other kinds of works. Moreover, they composed their works in the simple language of the people and for the people. They were always broad minded, as such they did not stick to only one particular language but equally contributed to all the Indian languages. Though their main language is Prakrit, yet, when demanded by their followers, they did not lag behind in writing works in Sanskrit, Apabhramsa, Rajasthani and Hindi and also other provincial languages. In Rajasthani, the contribution of the Jaina poets is immense. As a matter of fact, the Jainas were the first scholars who started writing in Rajasthani. In the 9th Century when Apabhramsa was developing language, Udyotan Suri, a Jaina Scholar named Marwari as a language. From the 9th to 12th century when Apabhramsa was regarded as the language of the people, Rajasthani and Gujarati were also making their room in Rajasthan and Gujarat side by side. It may be stated that Rajasthani language came into existence in the 9th century and was honoured by the great writer, Udyotana Suri. From the 12th century onwards works were being written in Rajasthani and the Jaina writers took initiative in writing Rajasthani works. First of all they composed works called Rasas which were popular at that time. Bharteshwara Bahubali Rasa composed by Shalibhadra Suri in the year 1184 A. D. is the first Rajasthani work in this field. The work having 203 verses describes the battle which was fought between Bharat and Bahubali. After this work, Jambuswami Rasa was composed by the poet Dharma in the year 1209 A. D. It contains 41 verses. In the year 1231 A. D. Vijaysuri wrote Revanti

Page #151
giri Rasa which describes historical importance of Revantigira Tirtha. Asagu, another poet composed Chandanabala Rasa in the year 1257 A. D. In the end of 13th Century Rajsingh composed Jinadatta Charita. The work describes the life of a Jaina Shravaka Jindatta who was the son of a rich man. It contains 553 stanzas. The main metre of the work is Chaupai, but metres like Doha and Vastu Bandha have also been used. In the 14th Century Ambadeva Suri enriched the Rajasthani literature by writing Samara Rasa, an important work, from literary as well as historical point of view. In Samvata 1410 Shalibhadra Suri composed Pancha Pandva Rasa on the request of Deva Chandra. After two years, Upadhyaya Vin aya Prabha wrote Gautama Rasa which remained very popular in Rajasthan for several centuries. It describes the life of Gautama Ganadhara, the main disciple of Lord Mahavira in a very lucid way. Delhia, in the year 1314 A. D. composed Chaubisi Gita. It contains 26 verses, written in the praise of Twenty Four Tirthankaras. In the 15th Century Bagada Pradesha, mainly the area of Dungarpur, Banswara and Pratapgarh states, also became the centre for Rajasthani literature and Digambara Bhattarakas began to write. Bhattaraka Sakala Kirti and his disciple Brahma Jindasa were the main poets who enriched the Rajasthani literature. Rama Sita Ras is his biggest work which is a Jaina Ramayana, Yashodhara Rasa, Hanumata Rasa, Naga Kumar Rasa, Holi Rasa, Ajitnatha Rasa, Shrenika Rasa, Jambusvami Rasa, Bhavisyadatta Rasa, Jivandhara Rasa, Paramahansa Rasa, Karkandu Rasa, Dhanya Kumara Rasa are some of his important works. Adinatha Purana and Harivansa Purana are his narrative works. Brahma Jinadasa was a very popular Rajasthani poet. His works are available in most of the Grantha Bhandars of Rajasthan. The language of his work is most simple and easily understandable. Padma Nabha was also a Rajasthani Poet belonging to Chittor. He composed a Bavani dealing with various topics. Bavani was completed in the year 1486 A. D. The whole Bavani is in Chappaya metre. Some of the verses are of high standard composed in a strong and good literary style. Chhihala was a Rajasthani poet of 16th century. His seven small works have so far been searched out in Rajasthan Bhandars. Pancha Saheli Gita, Panthi Gita, Bavani, Laghuveli are his main works. His Pancha Saheli Gita remained most popular. Dr. Ram Kumar Verma and Dr. Shiva Prasad Singh described this work as one of the lucid works of Rajasthani literature. Thakkursi was another Rajasthani scholar of this century. In most of his works he quotes himself as the son of the poet Delha. There are 15 works so far found out in various Bhandars out of which Parsvanatha Shakuna Sattavisi; (2) Kripana Chhanda; (3) Panchendriya Veli (4) Nemi Rajmati Veli; (5) Shila Gita are some of them. He completed Panchendriya Veli in the year 1528 A. D. Voocharaj, another poet of this century, is also regarded as a great Rajasthani poet, 63

Page #152
He was a Jaina saint used to travel from one place to another. He wrote several works. His most popular work is Mayana Jhujha which was completed in the year 1527 A. D, His other works are Santosh Jaya Tilaka, Baramasa, Chetana Pudgala Dhamala, Neminatha Basontu, Tandana Gita, Bhuvankirti Gita, Nemi Gita and eleven other Gitas composed in various Ragas. Voochraj was a devoted scholar as such his works are purely Rajasthani works. His way of description is very simple and also interesting. Acharya Somakiriti was a great saint and scholar of his time. Six works so for have been made available. Out of them Yashodhar Rasa is his biggest work describing the life of King Yashodhara. The work was completed in Samvata 1536. Chaturmla (1584 A. D.) was a famous poet of 16th century and belonged to Gawalior. His main work is "Nemiswara Ka Urgano" composed in the year 1524 A. D. Brahma Jayasagara 1523--1600 A. D. was one of the main pupils of Bhattaraka Ratnakirti, of whom he has mentioned the name in most of his works. His twenty works, big as well as small, are available. Brahma Rayamalia, was a great Rajasthani poet who contributed more than 15 works to Rajasthani literature. He completed Nemishwara Rasa in the year 1558 A.D. Hanumanta Rasa in 1571, Sudharshana Rasa in 1572, Shripala Rasa in 1573 and Bhavisyadatta Chaupai in 1579 A. D. In his other eight works he has not mentioned the dates of their completion. Out of his fifteen works, Bhavisyadatta Chaupai was very popular and is available in most of the Jaina. Grantha Bhandars of Rajasthan. His way of describing the things is very attractive. He wrote all his works for common people, using very simple language in them. Bhattaraka Tribhuwana Kirti was contemporary to Brahma Rayamalla. He was a great saint of his times. He was the pupil of Bhattaraka Udaisena, Two works, namely, Jivandhara Rasa (1549 A. D.) and Jambusvami Rasa (1568) have been found so far. Both the works remained very much popular and were liked by the people. Kushala Labha was a popular Rajasthani poet. His two works--Dhola Maru and Madhavanala Kamkandla Chaupai are very much famous and popular. He completed both the works in the year 1559 and 1560 A.D. respectively for Kunwar Har Raj, son of Rawal Maldeva of Jaisalmer. His Dhola Maru become so much interesing that several manuscripts are available in the Jaina Grantha Bhandarasof Rajasthan. 64

Page #153
In the 17th century, Jain poets/writers intensified their speed of writing and wrote various kinds of works in Rajasthani. This century proved to be the golden period for the Rajasthani literature. It is upto the 19th century that the Jaina writers contributed a lot to the Rajasthani literature. Director. Shri Mahavira Grantha Academy Jaipur (Rajasthan) With a fool hold no converse. If you speak with him, in replying he will pervert your words. To slip away from him as best you can is well. Naladiyar, 71 It cannot be taken from its place of deposit; it does not perish anywhere by fire; if kings of surpassing grandeur are angry they cannot take it away; (and therefore) what any man should provide for his children as a legacy is learning. Other things are not (real wealth). Naladiyar, 134

Page #154
Sarasvati in Jaina Art Dr. Maruti Nandan Prasad Tiwari Saraswati, also called Srutadevata, the personified knowledge embodied in the sacred Jaina scriptures preached by the Jinas and the Kevalins in Jaina pantheon was accorded an exalted position from at least the Kushana period, if not earlier. The Dvadasanga--the twelve Anga-texts are described as the different limbs of Srutadevata, while the fourteen purva--texts are said to be her ornaments. She is invoked for dispelling the darkness of ignorance, for removing infatuation caused by Jnanavaraniya Karma (i. e. the Karma matter covering right knowledge) and also for destroying miseries. As compared to the Brahminic pantheon, wherein Saraswati is the goddess of both learning and fine arts, she, in the Jaina pantheon, has remained as the goddess only of learning, that is so at least upto the close of ninth century A. D. As a result, no literary reference or sculptural representation suggesting her connection with music and other fine arts is available before the 10th century A. D. Saraswati, as the bestower of knowledge and purity, has been endowed with symbols like swan (as mount), manuscript, rosary, Varada-mudra and water-vessel, which do represent her characteristic. The antiquity of worship of Sarasvati in Jainism is established on the testimony of literary references in the Vyakhyaprajnapti (2nd 3rd century A. D.), the Paksika Sutra of Sivasarma (5th century A. D.), the Pancakasa of Haribhadra Suri (A. D. 775), Samsara-davanala stotra (also of Haribhadra Suri), Mahanisithasutra (9th Century A. D.) and the Saradastotra of Bappabhatti Suri (3rd quarter of the 8th century A. D.) and also by archaeological evidence of the famous image of Sarasvati from Mathura belonging to Kusana period (A. D. 132 or 149). The popularity of her worship can also be understood from the large number of Saraswati figures placed at different parts of Jaina temples particularly in western India. A special festival held in the honour of Sarasvati is called Jnana-pancami in Svetambara tradition and Srutapancami in Digambara tradition. Besides this festival, special penance like Srutadevata-tapas and Sruta-skandha and Srutajanana Vratas are also observed by the Jainas. The worship of Sarasvati was far more popular with the Svetambaras, that is why, her images at famous Digambara Jaina sites like Badami, Aihole, Ellora, etc. are absent.

Page #155
Jaina Sarasvati has also some bearing of Brahminic Saraswati which is conceived as the consort both of Brahma and Vishnu. This closeness can be established on account of their common attributes, like Pustaka, Vina, Aksamala, Kamandalu, Sruk, Ankusa and Pasa. The Acaradinakara (A. D. 1412) however, envisaged the same sets of symbols for Srutadevata and Brahmani. The four-armed Brahmani here is visualized like Sarasvati as riding on Hamsa and holding Vina, Pustaka, Padma and Aksamala. The rendering of Sruk with Sarasvati although never prescribed by any Jaina text is noticed in good number of Jaina Sarasvati figures which happens to be an invariate feature of Brahma. The early Jaina works conceive Sarasvati only with two hands and as holding either a book and a lotus or a water-vessel and a rosary, and riding a swan. The Saraswati-yantra-puja of Subhacandra, however, describes the two armed Mayura-vahini with three eyes and holding a rosary and a book. The four-armed Sarasvati appears to have enjoyed the highest veneration among both the Svetambara and Digambara sects. The four-armed goddess in both the sects bear almost identical attributes, except for the Vahana. Svetambara works invariably conceive her with Varda-mudra, a lotus, a manuscript and a rosary. The Sarasvatikalpa of Bappabhatti Suri (10th-11th century A.D.) however, gives two sets of symbols for four-armed Saraswati; the first showing her with Abhaya Mudra, Varada-Mudra, a Pustaka and a lotus while in other the Abhaya and VaradaMudra have been replaced by a Vina and a rosary. The Bharati-Kalpa of Mallisena (11th century A. D.) renders the Dhyana of goddess showing Abhaya-mudra, Jnana-mudra, rosary and manuscript. It was only sometime after 9th century A.D. that Srutadevata became the goddess of music as well and was consquently provided with a Vina, replacing the Varada-mudra. As she became the goddess of music, peacock, symbolic of dance and music, was associated with her. The Jainendrakalyanabhyudaya refers to Sarasvati as holding a Pasa in place of Vina. According to the Nirvanakalika of Padalipta Suri (III) (A. D. 900), Sarasvati bears a book, a rosary, a lotus, the Varada-mudra and various other symbols in her numerous hands. The earliest representation of Sarasvati is known from Mathura (A. D. 132 or 149). The two-armed goddess, seated squatted on rectangular pedastal, holds a manuscript in her left hand while her mutilated right hand was in the Abhayaksa. The Hamsa Vahana is not carved in the present instance. Deogarh (Lalitpur U.P.) a prolific Digambara Jaina site, has yielded a number of independent figures of Sarasvati, datable between 9th to 12th century A. D. Sarasvati in Deogarh, riding either a swan or a peacock, has been represented with two or four arms. The rendering of Sarasvati twice in the group of 24 Yaksis is particularly interesting. These figures, carved on the facade of temple No. 12 (A. D. 862) at Deogarh. represent her as Yaksi respectively of Jina Abhinandana and Jina Suparsvanatha with the labelling Bhagavati Sarasvati and Mayuravahini. 67

Page #156
A non-pareil figure of Sarasvati from Deogarh, carved on the exterior wall of the temple No. 1 (late 11th century A. D.) shows the goddess in Tritirthi Jina image. Sarasvati occupying the left extremity of Tritirthi, is shown equal in size to Jaina figures, which may, however, be interpreted that Srutadevata, personifying Jina Vani, here is given a status as honourable as that of the Jinas. The fourarmed goddess, standing in Tribhanga with peacock mount, shows Varada-mudra, a rosary, a lotus and a manuscript. She also finds representation on different doorlintels with Cakresvari, Rohini, Ambika and Laksmi. The-two armed Sarasvati in Deogarh usually bears Abhaya-mudra and a manuscript (Temple No. 16). The four-armed figures, either wearing a Dhammilla or a Jata-Juta, show Varada-mudra, Vyakhyana-cum-rosary, a long-stalked lotus and a manuscript. In one instance (Temple No. 19), Sarasvati is accompanied by fly-whisk bearers, tiny Jina figures and also Jaina acaryas, holding a manuscript, Vyakhyana-mudra and a Mayurapicika which is the manisfestation of her being goddess of Jaina Vani or Agamic literature. A few instances, carved mainly on door-lintels, show her with a Vina and a water-vessel, sometimes the latter being replaced by a conch, Khajuraho, a Digambara Jaina site in Chhatarpur district of Madhya Pradesh, has yielded eight figures of Sarasvati wherein she, except for one instance is always four-armed. The figures, datable between A. D. 950-1100, depict her in Lalita-mudra and as holding a manuscript, a Vina (eilher in one or two hands), a lotus (usually in two hands) and also Varada-mudra (or a water-Vessel or a rosary). However, the Vahana, swan is carved only in one instance on the northern Adhisthana of Parsvanatha temple (A, D. 950.70). The six-armed Sarasvati on southern Adhisthan of the same temple, shows a lotus and a manuscript in upper pair of hands, while the middle pair of hands are engaged in playing on Vina. The remaining two hands, however, show Varada-mudra and water-vessel, The presence of female Camara-bearers, adorers, hovering Maladharas and above all, small Jina figure overhead, signify that she was acccorded a favoured position at the site, Belonging as they do to Digambara tradition, a few sculptures from different places in Karnataka have some indications as to the power aspect of Sarasvati. Three such examples, datable to 11th-12th century A.D., are known from Pancakuta-basti, Humca (Shimoga district), Santinatha-basti, Jinanathapura and Adinatha temple, Halebid (Hassan) Sarasvati, seated in Dhyana-mudra without Vahana, in all the instances shows Abhayaksa, goad, noose and manuscript. The Svetambara Jaina temples in western India have yielded sufficient figures of Sarasvati coming as they do mainly from Osian, Kumbharia, Mt. Abu and Taranga. The figures on Mahavira temple at Osian (Jodhpur, Rajasthan) (close of 68

Page #157
eighth century A. D.) show the goddess both with two and four arms and riding either a peacock or a swan. The two-armed goddess holds a lotus and a manuscript, while the four-armed goddess (Mukhamandapa on west) shown a sruk, a lotus and a manuscript. The figures of five Jaina Devakulikas at Osian (10th-11th century A. D.) invariably show the four-armed goddess riding a swan and as holding a manuscript and a lotus in two hands, and the remaining two showing Abhayamudra and a water-vessel or Varadaksa and a book. The figures on Mahavira, Santinatha, Parsvanatha, Neminatha and Sambhavanatha temples at Kumbharia (Bansakantha, Gujarat), datable between mid 11th and early 13th century A. D., invariably show the four-armed goddess in Lalitasana and riding a swan. She shows the Varada (or Abhaya-mudra or Varadakasa), a lotus, a manuscript (sometimes the two attributes being juxtaposed) and a water-vessel (or a fruit). In one of the instances from Santinatha temple (Navacauki ceiling), the goddess is flanked by two beautiful dancers as well. The figures on Mahavira temple at Nadol (11th century A. D.), both in Pali district of Rajasthan, show Sarasvati as seated either in Lalitasana or in Dhyana-mudra but without Vahana. She bears Varada or Abhaya-mudra, a manuscript, a Vina and a water-vessel (or a fruit). The figures from Vimala Vasahi (latter half of 12th century A. D.) and Luna Vasahi (13th century A. D.) Mt. Abu, Rajasthan and Ajitanatha temple at Taranga (Mahesana, Gujarat, 12th century A.D.) are particularly interesting since they exhibit the goddess with two, four, six, eight and even sixteen arms. Besides the usual four-armed figures of Sarasvati with swan as mount and Varada (or Abhaya-mudra), a lotus, a manuscript (sometimes sruk or Vina replacing lotus or manuscript) and a fruit (or a water-vessel) in hands, Vimala Vasahi has two other such figures which deserve attention. In one case, carved in southern bay ceiling, Sarasvati seated in Lalitasana on a Bhadra Pitha and holdihg Varadaksa, a spiral lotus, a manuscript and a water-vessel, is accompanied by two male figures, standing close to her with folded hands. These figures bear inscriptions, according to which the bearded figure to her right is Sutradhara Loyana, while the figure to left with a measuring rod is Sutradhara Kela. The first seems to be the chief architect of the Rangamandapa, while the other was possibly the chief sculptor. The present figure apparently suggests that Sarasvati here has been visualized as the goddess of fine arts. The figure of 16-armed goddess, carved in a Bharamika ceiling, depicts her as sitting on a Bhadrasana in Lalita pose with swan and holding Varadamudra, a conch (suggesting her Vaisnavite character), a Vina (in two hands), a noose, keratri-mudra, a small stick (possibly measuring rod in two hands), a chain. (in uppermost pair of hands), an indistinct object, a goad, the Abhayaksa, a fruit, a manuscript and a water-vessel The goddess is joined by a six-armed dancing male figure on each side, thus suggesting command over musical power. 69

Page #158
The figures in Luna Vasahi show the goddess with four and six hands and riding a swan. An interesting point in this regard is the collective rendering of eight Sarasvati figures on each of the four pillars of Navacauki. The four-armed Sarasvati in these instances shows Varda-mudra (or varadaksa), long-stalked lotus (or manuscript), manuscript, (or Vina) and water--vessel. There are two examples wherein Sarasvati possesses six hands. These figures are carved in Bharamika ceiling of Devakulika No. 11 and in the ceiling close to Rangamandapa on north, Accompanied by a swan, she in latter case bears the Abhayaksa, a double petalled lotus (in two hands), a water-vessel and jnana-mudra (with the middle pair of hands). The other instance, again revealing her musical power, shows her as holding cymbols in middle pair of hands with a Vina in the upper left. The remaining three hands, as usual, show Varadaksa, a spiral lotus and a manuscript. The four-armed figures from Ajitanatha temple at Taranga show the goddess with swan as mount and varadamudra, a goad (or a sruk or a lotus or even a vina,) a manuscript and a water-vessel (or a fruit) in hands. In a solitary instance showing her with six hands. (on west facade of Mulaprasada), she bears Varada, mudra-Abhaya mudra, a sruk, a manuscript, a lotus and a water-vessel. In two instances showing the goddess with eight hands and standing in Tribhanga (or atibhanga,) she carries Varada-mudra, a lotus (or rosary), a lotus bud, a manuscript, a noose (or a chatra-padma), a lotus bud (or a noose), a kalasa and a manuscript The most exquisite of all the known figures of Sarasvati are the two images from Pallu (Bikaner, Rajasthan). Of the two identical figures, one is in the National Museum, New Delhi (Acc. No. 1/6/278) while the other is in Ganga Golden Jubilee Museum, Bikaner (Acc. No. 203.) These figurs, belonging to mid 11th century A.D., show the four-armed goddess as standing in Tribhanga on a lotus pedestal with a small figure of swan. The goddess, benign in appearance, is bedecked with beautifully carved ornaments and Karanda mukuta. The whole composition is endowed with sedate, so beautifully expressed here. She shows the Varadaksa, a full blown lotus, a manuscript and a water-vessel. The goddess is accompanied by two female figures playing on Vina, topped by another two figures playing flute, thus revealing her musical power. What is particularly interesting about the image in Ganga Golden Jubilee Museum, Bikaner is the beautiful Prabha-torana containing the two armed figures of 16 Maha-vidyas. Some of them may be identified with Apraticakra, Vajrankusa, Kali, Rohini and Prajnapti. The figures on prabha-torana possibly suggest that Sarasvati here has been conceived as the superintending goddess of all the Great Powers (Maha vidyas). Sarasvati, although with a differing appellation Siddhayika or Sidhayini was also conceived sometime in late ninth century A. D. as the Yaksi of Mahavira. Since all Agamic literature is basically attributed to Mahavira and, as 70

Page #159
Srutadevata, it is Sarasvati who presides over these sacred Jaina scriptures or Jinavani. Like Sarasvati, Siddhayika also is invariably visualized, in both the Sevetambara and Digambara texts, as holding manuscript and Vina. She rides a lion which connects her with Mahavira whose cognizance is lion. However, in one of the Canarese Dhyana-slokas, she is provided with Hamsa as Vahana. In concurrence with textual injunctions, Siddhayika, in concrete manifestations, is variously represented with pustaka and Vina. Her figures, assignable between 9th and 14th century A. D., however, do not show Hamsa as her Vahana; instead she always rides a lion. Department of History of Art, Banaras Hindu University, Varanasi (Uttar Pradesh). Though mingled in a Complete intimacy so that all the world knows of it, the friendship of the little will last but little time, Connection with the firm unyieldtng men endures till the great one's path, who never swerve, is reached. (Naladiyar, 204) The lowest sort of men in friendsnip are like the Arecanut tree. The middle sort are like the cocoa-nut tree. Attachments to the chief of men--who are old friends--is like the Palmyra tree of rare worth : what was given that first day was given once for all. (Naladiyar, 216)

Page #160
The Art and Iconography of Jaina Caves at Ellora 1. Introduction The exuberance of life that sprouts up from and spells on all sides is reflected in crowded bas-reliefs, pillars and in the paintings on ceilings of rock-cut caves. The cave temples formed a constant, continuous and common mass media in ancient India. In one way or the other, from social or religious point of view, they are the mirrors of every day life of the masses or a popular culture. Prof. V. L. Dharurkar The contents of these cave-temples as mass-media serve the simple purpose of providing people with a common ground for pleasurable interaction and indicate that there used to be a simultaneous process of integration and reintegration. Here the role of media in everyday life cannot be regarded as externally, but is to infuse the spirit of cordial, social relations and sound social organisation. Ellora Jaina Caves provide a remarkable nexus of this process. Ellora caves (Lat. 20.08 N., Long. 75.05 E) represent unique cultural harmony in threee ancient religious orders, viz, Brahmanical, Buddhists and Jainas, The religious catholicity is reflected through the various artistic and inconographic exchanges through 5th century to 13th century A.D. Period Divergent views have been expressed regarding the chronology of Jaina group of caves at Ellora. However, it is evident that the excavation of Jaina group of caves is the latest excavation in the entire group. Burgess and Fergusson date the caves between 9th to 13th century A.D. Gupta expressed the same opinion. Whereas Pathy extended the lower limit of execution from 9th to 10th century leaving the upper limit unchanged. On the other hand Srinivasan dated these to 800 A.D. Pereira has compared the date of Chhota Kailasa with that of Kailasa (Cave No. 16). His view that Jaina Caves were executed soon after the completion of Kailasa, may not be accepted. On the basis of architectural decay in the style and monolithic presentation of Chhota Kailasa both may not be assumed as

Page #161
contemporary. It is a late manifestation, certainly after the great Kailasa. Chitrava precisely dates these Jaina Caves to a time bracket of 850 to 960 A.D. The Jaina execution at Ellora has major share to the region of Jaina patron Amoghavarsha (9th century A.D.) of Rashtrakuta dynasty. Krishna II, Indra II and Indra IV were the prominent Rashtrakuta kings, who patronised Jainism. The Chhota Kailasa and Indra Sabha are the products of this period. The minute carvings and details in architecture clearly exhibit the Rashtrakuta influence on these caves. Goswami's view also supports these arguments. The two inscriptions on pedestals of Tirthankaras in Cave No. 32 are evidently of Yadava period assigned to 12th century. It appears that even in the cave like Indra Sabha, the executions were under operatiou during the second phase also. It appears that what Pathy has observed seems true. On the basis of epigraphy and on stylistic grounds it may be surmised that the dates of execution of Jaina caves would range between 9th and 10th centuries. In the inscribed legends, Bramhi and Kannada character can be noticed. On the basis of paleorgaphic study of inscription in Cave No. 34, Ramesh has also assigned these caves to 10th century A.D. Thus the Jain group can be divided into two phases of execution, one in the Rashtrakuta and the otherduring the Yadava. The Jaina execution began in the middle of 9th century and witnessed a stage of decline in the end of 12th century. Soundearajan has rightly cautioned, one cannot be so dogmatic about the actual dates. Architectural Features The caves at Ellora in Aurangabad district of Maharashtra are the largest of its kind in India on account of their extent, huge dimensions and elaborate carvings. They represent unique assimilation of art features and synthesis of the types of architecture of the period. There is no doubt that Deccan was the melting couldron in which the Aryan and non-Aryan cultural and architectural trends fused and became antecedents in Maharashtra and adjoining provinces. The area witnessed a process of consolidation and evolution n the form of architecture also. Ellora Jaina Caves represent the concluding facet of rock-cut architecture at Ellora. Cave No.30 inaugurated the Jaina executions in the area. This cave is known as Chhota Kailasa, a smaller copy of Kailasa. Chhota Kailasa is a free standing shrine separated from the surrounding rock. It is one-fourth size of the original model. In the process of reduction the architect of Chhota Kailasa has left behind a tower that is unfinished and which has rather assumed stunted proportions. The area of the shrine is 130x18 m. The entire scheme of the excavated 73

Page #162
shrine is divided into three elements -garbhagriha, antarala and sabhamandapa The garbhagriha is surrounded by a Vimana and Sabhamandapa is preceded by Praveshamandapa. On the side wall of the excavation there is a subsbrine on the side walls of the sabhamandapa in the main shrine. There are twenty-four figures of Tirthankars. The portico is supported by a pair of pillars and two pillaters. It is decorated with dancing figures at the top, where there is a long parapet wall decorated with floral designs. The guardian figures attend the entrance side. There are vestiges of paintings on the ceiling. The sabhamandapa is supported by sixteen pillars and decorated with carvings of seated Tirthankars. The architrave in front of the shrine is majestic and reminds the spectators the site of Kailasa. The figures of Parsvanatha and Gommatesvara dominate the scene. The pillars in the caves are characterised by two types. The base of pillars rises in series of offsets and in the upper part it becomes squarish. The eight sided shaft has floral patterns and the pearl like pattern on the shaft is surmounted by eight-sided amalaka and a square abacus terminating in a four-sided capital. The second type of pillar rises upward in series of off-set and is surmounted by a shaft with perpendicular off-sets. It is decorated with floral design on the neck. The flowers combine with pearl like designs. Eight-sided amalaka is followed by a square abacus and terminates with eight-sided capital. The pillars have ghatapallava pattern, dressed in Jaina fashion of ornamentation and design. Sivaramamurti has cited the unique character of Jaina pillars as fluted and florialedome. Cave No.31 is a small four pillared hall and a shrine cut in the rear wall. Parsavanatha and Dharanendra dominate the scene. Dharnendra is seen protecting the Tirthankara with snake-hood held over him. Gommatesvara with his legs entwined by serpents and overgrown by ant-hill is shown on the right wall of the hall. Inside the shrine there is a figure of Mahavira. There are also figures of Matanga, Siddhaila and flying Gandharvas. According to Sivaramamurti the pillars in the Mandapa of this cave have purnaghata design with floriated lotus leaves and flowers issuing from the mouth, which suggest plenty and prosperity. The cave No.32 is popularly known as Indra Sabha. It is a south facing double excavation and marks the largest and most important execution. In front of main cave is a courtyard containing monolithic vimana with elephant and a manastambha. The courtyard is approached through stunted entrants. The lateral walls have two smaller excavations of the type of a pillared mandapa on one side and unfinished gallary on the other side containing sculptures of Parsvanatha, Gommata, Kubera, Ambika and other Tirthankars. The lower storey of the main excavation is unfinished and at the right end of varandah is a stairway leading the upper storey. The upper storey consists of a central main hall with two additional structures with each wing. Inside the eastern wing are five standing Jaina figures and Sarvabhuti and Ambika at each end. The hall proper has 12 pillars of different 74

Page #163
types and the principal shrine is dedicated to Mahavira. The ribbed pillars in Indra Sabha are aesthetically and architecturally pleasant and represent an evolution in pillar peodilwa. The South-east corner mandapa can be reached through a rockcut doorway. The shrine is dedicated to Sumatinath. The mandapa has Kailasa topped pillars and a beautiful lotus on the ceiling. The wall ceiling and shrine interior is covered with exquisite paintings. Besides the flying Gandharva or Vidyadhara couples, the most interesting painting is of a eight handed deity on the ceiling of antarala in chatura mode of dance. The most striking feature of this excavation is the elaborately carved Kapota entablatures of the facade, a lion and elephant series in the frieze and a chain of miniature shrines. Indra Sabha dates from 9th to 10th century. The shadow of Kailasa howers over Indra Sabha by way of the emblem crown pillar. The figure of Bahubali of this cave recalls the famous image of Gommateshvara at Sravanabelagola. The entrance to the main shrine has an interesting architectural feature. It is a shallow portico with a pair of finely carved Kailasa topped pillars, carving an architrave with kapota that is surmounted by a row of five miniature shrines. The cave No. 33 known as Jagannath Sabha is similar to the Indra Sabha, but lacks in regularity in plan. The ground floor is complex of three sanctuaries, each consisting of a complete unit made of a agra and mahamandapa. Main shrine opens into the entreanched courtyard. The niches on the wall space contain Gommatesvara and Tirthankara figures. The shrine is decicated to Sumatinath. Kailasa topped and Kumbhavall-cum-Kailasa topped pillers are the characteristic of this shrine. Their intricate carving and other features point to the relatively late period. The pillar style slightly changes, but the types are the same. The navaranga hall of upper floor with its twelve massive pillars, Kailasa capitals is an architectural master piece of Jagannath Sabha. It has close similarity with Indra Sabha pillars. The upper floor is more intact and finished, called as navaranga hall, with twelve massive pillars. Jaina with Sarvabhuti Jaina, Kubera and Ambika are in the entrance of shrine. On the ceiling are the remains of Samavasarana of which only fragments can be seen. The brief account of Cave No. 34 concludes the Jaina group of Ellora. It is a small replica of the preceding cave. Apart from sculptural elements which are of high quality this cave gives us a small inscription which helps us to date the cave sometime around 10th century. The pillar profiles of this cave present the distinctive characteristics of the Rashtrakuta School. This brief documentation of Ellora Jaina caves reveals that the rock-cut monolithic friezes had an optimum fusion of art, architecture and iconography. 75

Page #164
The expression to aesthetic import observed in several themes gives distinction to Rashtrakuta art. It is sometime a motif, sometime the iconographic form or an episode from literature. Especially in Chhota Kailasa and Indra Sabha caves the projecting courts in front of the mandapa appear with profuse decorations of Purnakumbha motifs. Further it is noted that Chhota Kailasa is the most pleasant form of Sukanasa which is not found in succeeding centuries. It has been observed that the southern temples with their characteristic tiered vimana shrines, major and minor, their axial and peripherial mandapa, their flat roofed halls and the towering gopura entrances form a distinct class by themselves, as against the Northern Prasada, with their curvilinear superstructures, the crowing amalaka, and mandapa with rising tiered roofs. The Jaina excavations on soft trap ridge cut at Ellora testify the same thing. The Jaina group of caves enjoys an important position in the evolution of Jaina architecture, that assimilates both northern and southern features. Moreover, they excel rest of the caves particularly in details and perfection in cutting of their pillars, whidh can be noted as floriated fluted pillars with exquisite decorations. Beauty of ornamentation, drapery, grace poses, and stances have been infused in the sculptured pillars of dwarpalas. The architectural carvings and painted designs eloquently reflect the cultural dynamics of the period. The Ellora Jaina rock cut shrines perfectly reflect the varied currents of Indian art. It is interesting to note that Ellora Jaina caves were the product of the confluence of Northern and Southern Indian art trends and constitute a unique specimen of the configuration of northern and southern features of Jaina art. Department of Journalism Marathawada University Aurangabad (Maharastra) The friendship of the virtuous is of exceeding excellence, and yields glorious results-like (seasonable) rain; but the friendship of the vicious, even in the time of its exuberance, is as when the rain fails in the time of drought. (Naladiyar, 232) 76

Page #165
Contributions of the Jainas to Mathematics Dr. G. C. Patni Ancient India has contributed a lot to the development of mathematics and the part played by the Jaina scholars in this field is very significant. These contributions are far superior to those made by other nations and countries upto the 12th century A.D. or so. In ancient India, mathematics and astronomy were given a very high place in the field of knowledge. It is said, "As are crests on the heads of peacocks, as are gems on the heads of snakes, so is mathematics at the top of all the branches of knowledge." In fact all knowledge can be divided into two main streams : (1) the science af letters and (ii) the science of numbers. In the former are included subjects like Grammar, Literature, Logic etc., while in the latter are included Ganita, Astronomy, Science, Economics, Commerce etc. The great Jaina mathematician, Mahaviracarya (850 A.D) has said that Ganita is used in almost all the branches of knowledge for their perfect and mature study. The Jaina literature has been divided into four main classes : (i) Prathamanuyoga, which includes purana, stories, descriptive books, biographies etc., (ii) Karananuyoga, which includes literature on astronomy, mathematics etc. (iii) Carananuyoga, which includes the rules, and sub rules to be followed by saints, sages, Sravakas etc. and (iv) Dravyanuyoga, which includes the exposition of Dravya like Jiva, Pudgla etc. This classification brings out the importance of mathematics in Jaina literature. Our knowledge of the history of Indian mathematics prior to Aryabhata (498 A.D.) is very imperfect ; whatever is available is through Jaina mathematics contained in the religious texts of the Jainas. But our knowledge of even these is at present very limited and it is felt that as more and more of Jaina works and other ancient Hindu and Buddhist writings are discovered, more and more of knowledge on the contributions of ancient India to mathematics, as in other fields of knowledge, would be obtained. Even the Bhakhsali manuscript found in Bakhsali village near Peshawar in 1881 and containing the description of a number of arithmetical and algebraic operations is said to belong to 12th century A.D., though according to some scholars, it may belong to 3rd or 4th century A.D. Further the work

Page #166
'Aryastasta (Arya-Bhatiya) contains only one independent chapter consisting of 33 verses on mathematics. Similarly the other great mathematician Brahmagupta (628 A.D.) has added only one chapter on mathematics in his book 'Brahmasphuta Siddhanta'. It appears that the text, Ganitasara Smagraha by the Jaina scholar Mahaviracarya(850 A.D) is perhaps the first book wholly dealing with mathematics. However, long before Mahaviracarya, the Indian mathematicians including the Jainas had developed mathematical sciences, which in turn helped in the development of many other subjects of Science, Arts, Humanities and Social Sciences-a fact which Mahaviracarya has himself acknowledged in the following words; 'With the help of the holy accomplished sages who are worthy to be worshipped by the lords of the world and of their disciples and disciples' disciples who constitute the well known jointed series of preceptors, I glean from the great ocean of the knowledge of numbers, a little of its essence, in the manner in which gems are picked up from the sea, gold from the strong rock and the pearl from the oyster shell and give out according to the power of intelligence, the Sara-samgraha, a small work on arithmetic which is, however, not small in value." He further remarks, 'In all transactions which relate to worldly, Vedic or other similar religious affairs or in the science of love, in the science of economics, in music or in drama, in the art of cooking, in medicine, in architecture, in prosody, in poetry, in logic and grammar and in many other things, the science of calculation i.e. mathematics is held in high esteem. Not only this, but in relation to the movement of the sun, the moon and other heavenly bodies, in all astronomical phenomena and summarily, in all the spheres of life which the man can think of, ganita is used. In other words, whatever there is in all the three worlds, cannot exist apart from ganita' Such was the importance of ganita recognised by Mahaviracarya even during those old days. During the modern times also, looking to the importance of mathematics and its applications to all other abstract sciences, the great social philosopher Comte has placed mathmemates as first in the heirarchy while considering certain subjects like mathematics, physics chemistry, biology, sociology etc. As in some other parts of the world, so in India also the stream of spiritual thinking has been going on for the last so many centuries. Through this spiritual thinking only, man has achieved his spiritual progress. Many preceptors have worked in this field and guided men. All have worked in their own manner for the welfare of mankind. The efforts made by Lord Mahavira and his followers for achieving love and affection towards all, unity in diversity through the great principles of Ahimsa and Syadvada are worth mentioning. As a matter of fact, in India the aims of most of the philosophies specially of the Jaina Philosophy, have been mainly: Atma-trpti, Ananta-Trpti, and Svarupa-Prapti. And for all these it is necessary that one should be able to concentrate on one's Atma. One of the aims of mathematical teaching is to develop the concentration of mind. Thus the possibility of having a close relationship between a sound philosophy and mathematics is natural and self-evident. Now for the study of cosmos 78

Page #167
and the self, two worlds, one the macro-world and the other, micro-world are to be manifested to the human intellect and with this object in view the Jaina scholars in ancient India have contributed a lot to astronomy, mathematics as well as to the doctrine of Karma Theory with mathematical approach. Some of the important works on basic mathematics now known include the Ganita Sara-Samgraha of Mahaviracarya (850 A.D.), while some other treatises relating to astronomical sciences are the Surya-Prajnapti and the Candra-Prajnapti of about 300 B.C. The Jaina Agamas discuss, amongst other things, the Karma Theory in particular. In these Agamas lie the deep secrets of periodic event of nature, involving ten types of infinites. It is unfortunate that many of the Agamas in which mathematics has been developed either as post-universal(Alaukika)study of measures and counting or applied in the form of results through analysis and comparibility either have been lost or are not traceable at present. Some of the important available Agamas are the Kasaya-pahuda, the Satkhandagama, the Tiloypannatti, the Gommatasara, the Trilokasara etc. Some of these original works are more than 2000 years old, but many of these lay hidden and could be brought to light only recently. Rangacarya in 1912 found a copy of the Ganitasara-Samgraha of Mahaviracarya and produced an English translation of it. It is only after 1912 that active research work on Jaina School of mathematics started. Even within this short span of time there have been discovered certain mathematical results and principles which are not only highly interesting but are also considered very important and useful for the study and exposition of ancient Indian mathematics in general and the Jaina mathematics in particular, Dr. A.N. Singh has remarked that a study of the Jaina canonical works reveals that mathematics was held in high esteam by the Jainas and the knowledge of mathematics and astronomy was considered to be one of the principal accomplishments of the Jaina ascetics and scholars who have written, apart from those listed above, works like Sthanangasutra, Tattavarthadhigama-sutra, Surya-Prajnapati (Ganitanuyoga), Anuyogadvara-sutra, Jambudvipa-Prajnapti, Lokavibhaga, Bhagavati-sutra, Kalpasutra, Candraprajnapti, Jyotisa-Karandaka etc. Though many of these works are non-mathematical in character yet the knowledge of Jaina mathematics can be gleaned very much from them. Most of these works belong to the period much before the 5th century A.D. Aryabhata First (498 A.D.), Brahmgupta (628 A.D.) Mahaviracarya (850 A.D.) and Bhaskaracarya (1150 A.D.) are the most eminent known mathematicians of ancient India, though a number of other persons also have worked on mathematics. One of the most important, fundamental contributions of ancient Indian mathematicians to the progress of civilisation is the invention of what is called the decimal system of Numeration including the invention of the number 'ZERO' and a symbol for it, and the principle of local value which had revolutionised the system of counting and measurement and these were given thousand of years ago by Indian mathematicians, their names still being unknown. The importance of the decimal system of numeration has been appreci 79

Page #168
ated by foreign mathematicians. Laplace (1742-1827), one of the greatest mathematicians of all times says, "The idea of expressing all quantities by nine digits and a symbol for zero, whereby imparting to them both an absolute value and a positional (local) value is so simple that this very simplicity is the reason for our not being sufficiently aware how much admiration it deserves." Prof. G.B. Halstead also remarks, "The giving to airy nothing not mearly a local inhabitation and a name, a picture, a symbol but also a helpful power is the characteristic of the Hindu race whence it sprang up. No single mathematical invention has been more potent". What a greater tribute can be paid to the genius of the Indian mathematics? Prof. Halstead has also proved that the 'zero' existed in India at leastat the time of Pingala's work Chanda Sutra-a work on prosody before 200 B.C. It is said that the concept of infinity in mathematics was conceived for the first time by the Indian mathematician Brahmaguta (628 A.D.) while in the western countries, this credit goes to Bernhard Bolzano of the 19th century A.D. A study of infinity in mathematics as a mature concept was however taken up by Bhaskaracarya (1150 A.D.). He appears to be the first mathematician to have deduced the value of the quotient mathematically, where a is a finite quantity and termed it as Ananta. But the description of infinity as endless or countless can be traced in Rgveda and many other ancient works including those by Jaina and Buddhist scholars An elaborate classification and philosophical explanation of infinity (Ananta) is however found in the Jaina canonical texts as old as 300400 B.C. where infinity of even ten types has been mentioned. In the SthanangaSutra and the Uttaradhyayana-Sutra, the idea of infinity has been combined with that of dimensions, e.g. infinity in one direction, infinity in area, infinity everywhere and infinity perpetual. While in the Dhavala and some other Jaina philosophicsl texts, ten types of infinity have been described e.g. nominal attributed, fluent, numerical, dimensionless, mono, bi, areal, spatial, phase and indestructible (everlasting), In the Kalpa-Sutra and the Navatattva, infinity is described as a number as great as the number of sand grains on the brinks of all rivers on the earth or the drops of water in all the oceans. The Tilloypannantti, another important Jaina text, deals with infinity under mathematical discipline. The Jaina concept of infinity in mathematics can be explained in modern technology as, 'If the law of variation of a magnitude x is such that it becomes and remains greater than any preassigned magnitude, however large, then x is said to become infinite and this concept is denoted by co. The Jaina works on mathematics also deal with the rules of operations with numbers, permutations and combinations, solutions of simultaneous equations, indeterminate equations of the first degree, laws of indices, arithmetical and geometrical progressions, the rules for operations with infinity, mensuration formulae for different surfaces and solid bodies and any other topics. Ex-Professor and Head, Department of Mathematics University of Rajasthan, Jaipur (Rajasthan) 80

Page #169
Contribution of Jainism to Indian Culture in Ethical and Social Spheres Dr. K. C. Jain According to tradition preserved in the scriptures, Jaina religion is eternal, and that before Mahavira c. 600 B. C. , there appeared twenty three Tirthankaras at certain intervals of time to propagate true religion for the salvation of humanity. The first Tirthankara, Rishabhadeva is known to be the founder of Jainism. The twenty second Tirthankara Arishtanemi or Neminatha is said to be the contemporary of Shrikrishna. Parsvanatha, the immediate predecessor of Mahavira, who is said to have flourished some 250 years before him, has been proved to be a historical figure on the authority of both the Jaina and the Buddhist records. Jaina religion seems to have remained a moral code for the uplift of the masses, because Jaina teachers preached ethics but not the religious dogmas. Parsva preached the four vows; Non-violence (Ahimsa), Truthfulness (Satya), avoidance of theft (Asteya), and Non-possession (Aparigraha). To these four vows, Mahavira added the vow of celibacy (Brahmacharya). After Mahavira, the subsequent Jaina teachers such as Kundakunda, Samantabhadra, Haribhadra, Jinesvarasuri, Hemachandra and Hiravijayasuri propagated only these ethical principles among the people irrespective of caste and creed. Their objective was not to convert these people to Jainism, but to bring about moral uplift in the society. Jainism made contributions to Indian culture in different spheres, but in the ethical and social spheres, they are very significant. The most important contribution of Jainism is the principle and philosophy of AHIMSA or non-violence. Though this doctrine has been accepted in most of the Indian religions from time to time in different degrees, it was preached by Jainism in minute form. This principle of non-violence was responsible for reducing the element of violence in Vedic sacrifices and rituals. It is due to the influence of Ahimsa that most of the people in India gradually became vegetarian. Some ruling chiefs of India ordered strict observance of non-violence on certain days in their kingdom. Even the great Mugal emperor Akbar forbade the slaughter of animals at the persuasion of the saint, Hiravijayasuri. Ahimsa does not mean that Jainism does not sanction fighting on the battle-field for the right cause. In the history of

Page #170
India, there are instances where numerous Jaina warriors did not lag behind the followers of other faiths in battle fields for the cause of mother-land, self respect and family honour. This does not constitute violation of Ahimsa prescribed in Jainism. It prohibited wars and battles only for the wrongful cause. Another great contribution of Jainism to Indian culture is the doctrine of Aparigraha or non-possession. Jaina teachers owned nothing and wanted nothing. They were free from fear and want. It was natural that those who came into contact with them were influenced by their example of renunciation. As a result, several kings, ministers and wealthy merchants led simple lives thinking wealth and power to be used for the welfare of all living beings. They spent it for themselves only to the extent of their minimum needs, and the surplus was spent on the gifts of learning, food, medicine and shelter. They patronized art and literature. Jainism considers the vow of celibacy (Brahmacharya) to be the highest austerity, and Jaina teachers in all ages propagated it among the masses. As a result, Jainas, in spite of being rich merchants and occupying high official posts, did not indulge generally in polygamy. Not only Jainas, but others also like kings, ministers, and ordinary men observed the vow of celibacy in one form or other. The observance of this doctrine by the people in some form protected them from committing many crimes and evils. It created healthy atmosphere in the society, and made the people virtuous. The theory of Karma is also a notable contribution of Jainism. This is known as the notion of the freedom of will. According to it, pleasure and pain, happiness and misery of the individual depend upon his free will. Karma is the deed of the soul, Eternal peace and infinite bliss are to be attained through annihilating the old Karmas by the practice of austerities, and by stopping the influx of new Karmas by the practice of self-restraint. Right faith, Right knowledge and Right conduct are three essential points which lead to perfection by the destruction of Karma. This theory does not believe in God or creator, but emphasizes that man is the architect of his own destiny. By propagating such ideas of the theory of Karma, Jaina monks made the people rational. They did not believe in superstitious beliefs and useless rituals performed by the priests to please God. The doctrine of Naya resulting from Anekantavada is an outstanding and important contribution of the Jainas. Navas are actually the ways of expressing the nature of things from different points of view. It does not mean compromise or doubt or uncertainty, but it means that Truth is manysided, and one must be tolerent enough to understand the view point of others. This doctrine produced an atmosphere of mutal harmony and made the Jainas broad-minded. Throughout the history whenever the Jaina rulers were in power, there is not a single instance of tyranny on the followers of other religions. Because of the broad-mindedness of Jainas, there are several instances when rulers became patrons of Jainism by giving liberal grants to them even though they did not adopt it. 82

Page #171
The great contribution of Jainism in social sphere is that it observed no distinction of caste and creed. According to it, religious salvation is the birthright of every one, and it is assured if one follows the prescribed rules of conduct. According to it, birth is nothing, caste is nothing but action is everything. The doctrine of Karma (action) made the individual conscious of his responsibility for all actions. One becomes a Brahmana or a Kshatriya or a Vaisya or a Sudra by one's actions. Even at the time of Mahavira, Jainism was accepted by a large number of men and women belonging to different castes and classes. Several contemporary kings, queens, princes and ministers became his followers. His chief eleven disciples known as Ganadharas were also Brahmanas who helped the master in spreading his faith. Besides, he attracted a large number of rich bankers and merchants. He also tried his best for improving the lot of the oppressed people of Vajrabhumi and Svabhrabhumi by his teachings. Even after Mahavira, Jainism observed no distinction of caste and creed based on birth. The Nanda ruler and Chandragupta Maurya, who are said to be the Jainas, were of humble caste. The early medieval period was the most flourishing time for Jainism in India. Most of the ruling dynasties in one way or other came under the influence of Jainism. A.S. ALTEKAR holds the view that probably one-third of the Deccan was the follower of Jainism. Even in Northern India, a large number of people accepted Jainism and formed the castes of Osavala, Khandelawala, Porawala, Agrawala, etc. Another notable contribution of Jainism in social sphere is that it made no distinction of sex by admitting women into the Jaina Sangha. They used to lead a life of celibacy with the aim of understanding and following the eternal truths of religion and philosophy. Ajita, Chandana and Jayanti were the famous nun-disciples of Mahavira. These nuns were permitted to study Jajna scriptures. Some of them were learned scholars. Haribhadrasuri, a notable scholar of Jainism of the eighth century A. D., was deeply inspired by a Jaina nun. By wandering from place to place, even now nuns by their noble conduct and teachings inspire the masses. One noteworthy feature of Jainism is that it made laity as also monks participants in the Jaina Sangha by imposing certain strict rules of conduct. As a consequence, laymen of Jainism became greatly conscious, disciplined and enlightened. They kept a watchful eye on the monks. This type of organization gave the Jaina a deep root in India, and that root firmly planted amongst the laity enabled Jainism to withstand the storm that drove Buddhism out of India. Besides, by occupying the influential posts of administration and by becoming leaders of society, these laymen gave proper guidance to the society from time to time. Professor and Head, School of Studies in Ancient Indian History, Culture and Archaeology. Vikram University, Ujjain (Madhya Pradesh) 83

Page #172
Jaina Contribution To Indian Culture Dr. Vilas A. Sangave Jainism is an ancient religion of India and right from hoary antiquity to the present day it has continued to flourish, along with other religions, in different parts of India. Jainas, the followers of Jainism, are, therefore, found all over India from ancient times. The Jainas are known everywhere for the strict observance of their religious practices in their daily lives. That is why, Jainism could survive in India for the last so many centuries. The Jainas, in this way, succeeded in continuing to exist as devout followers of a distinct religion in India. But this is not the only distinguishing feature of Jainas in India. In fact the most outstanding characteristic of Jainas in India is their impressive record of contributions to Indian culture. In comparison with the limited and small population of Jainas, the achievements of Jainas in enriching the aspects of Indian culture are really great Literature : Perhaps the most creditable achievement of Jainas is in the field of literature. It is evident that right from the Vedic period two different currents of thought and ways of life known as Brahmana culture and Shramana culture are prevalent in India. The Shramana culture is mainly represented by Jainas and the Buddhists and of them the Jainas were the first to propagate that culture. That is why from ancient times we have the Shramana literature besides the Brahmanic literature. The authors of this Shramana literature have contributed their full share to religious, ethical, poetical and scientific literature of ancient India. A close examination of the vast religious literature of the Jainas has been made by the great oriental scholar M. Winternitz in his "A History of Indian Literature." The Jainas were foremost in composing various kinds of narrative literature like Puranas, Charitras, Kathas, Prabandhas, etc. Besides a very extensive body of poetical and narrative literature the noncanonical literature of the Jainas consists partly of independent works on dogma, ethics and monastic discipline. They also compiled legends of saints and composed works on ecclesiastical history. Always fond of story-telling, the Jaina writers were good story-tellers themselves, and have

Page #173
preserved to us numerous Indian tales that otherwise would have been lost. Kavyas and Mahakavyas, too, of renowned merit have been composed by Jaina poets. Lyrical and didactic poetry also are well represented in all literature of the Jainas. Apart from these, most valuable contributions have been made by the Jainas to the Indian scientific and technical literature on various subjects like Logic, Philosophy, Poetics, Grammar, Lexicography, Astronomy, Astrology, Geography, Mathematics and Medicine. The Jaina authors have paid special attention to the Arthashastra (or Politics) which is considered to be worldly science par excellence. Thus there is hardly any branch of science that has not been ably treated by Jaina writers. The literature of the Jainas is also very important from the point of view of the history of Indian languages; for the Jaina authors always took care that their writings were accessible to considerable masses of people. Hence the canonical writings and the earliest commentaries are written in Prakrita dialects and at a later period Sanskrita and various modern Indian languages were used by the Jaina authors. It is not an exaggeration when Wilson says that "Every province of Hindustan can produce Jaina composition, either in Sanskrit or its vernacular medium." It is quite evident that the Jainas have enriched various regional languages and especially Hindi, Gujarati, Kannada, Tamila, and Telugu. Regarding the Jaina contribution to Kannada literature, the great Kannada scholar R. Narasinhacharya has remarked as follows: "The earliest cultivators of the language were Jainas. The oldest works of any extent and value that have come down to us are all from the pen of the Jainas. The period of Jaina predominance in the literary field may justly be called the Augustan Age of Kannada literature." As the Jainas have produced their vast literature in these languages from very ancient times, the Jainas have certainly played a very important part in the development of the different languages of India. The medium of sacred writings and preachings of the Brahmins has all along been Sanskrita and of the Bauddhas' Pali. But the Jainas alone utilized the prevailing languages of the different places, besides Sanskrita, Prakrita and Apabhransha, for their religious propaganda as well as for the preservation of knowledge. The Jainas thus occupy an important position in the history of the literature and civilization of India. Arts and Architecture : Along with literature the Jainas have always taken their due share in the development of the arts in the country. The Jainas have contributed their mite to enhance the glory of India in several branches of art and architecture. Compared with their number, their contribution appears to be imposing. It must be remembered that Jainism did not create a special architecture of its own, for wherever the Jainas went they adopted the local building tradition. While in Northern India they followed the Vaishnava cult in building, in Southern India they adhered to the Dravidian type. Even though the Jainas have not evolved 85

Page #174
a distinct Jaina style of architecture, yet it must be said to their credit that they have produced numerous and finest specimens of architecture in different parts of the country. More than any other sect in India the Jainas have displayed theit intense love of the picturesque, while selecting the sites for the construction of their sacred buildings like temple-cities, cave temples, Stupas, pillars and towers. The Jainas have erected their temples either on lovely hill tops or in deep and secluded valleys. As the Jaina religion considers construction of temples as a meritorious act, the Jainas have constructed an unusually large number of temples throughout India. Nearly 90 percent of Jaina temples are the gifts of single wealthy individuals and as such the Jaina temples are distinguished for elaborate detail and exquisite finish. Further, the grouping together of their temples into what may be called" Cities of Temples" is a peculiarity which the Jainas have practised to a greater extent than the followers of any other religion in India. Such notable temple-cities are found, among other places, at Shatrunjaya or Palitana and Girnara in Gujarata, at Sammeda Shikhar in Bihara, at Sonagiri in Madhya Pradesha, at Muktagiri in Maharashtra, and at Shravanabelgola and Mudabidri in Karnataka. Philosophy : As the Jainism is an original system, quite distinct and independent from all others, the Jainas have developed a separate philosophy which is regarded as a valuable contribution to the Indian Philosophy. In philosophy the Jainas occupy a distinct position between the Brahmanic and Buddhist philosophical systems. This has been shown very clearly by H. Jacobi in his paper on "The Metaphysics and Ethics of the JAINAS." The Jainas call their theory the theory of multiple viewpoints (Anekantavada), in contradistinction to the theory of permanency ( Nityavada ) of the Vedanti, and to the theory of transitoriness (Vinashavada) of the Buddhists. Ethical Code : As the Jainas have evolved a philosophy of their own, they follow a distinct ethical code based on their philosophy. The Jaina ethics stands as a class by itself in the sense that it is the only system which is founded on the main principle of Ahimsa. It is quite clear that the principle of Ahimsa forms the basis of various rules of conduct prescribed for both the Jaina laymen and ascetics. Thus one of the significant contributions of the Jainas is the Ahimsa culture. If the Jainas are known for anything, it is for the evolution of Ahimsa culture, and it must be said to the credit of the Jainas that they practised and propagated that culture from ancient times. The antiquity of Ahimsa culture is mainly due to the incessant efforts of the Jaina Acharyas. Naturally wherever the Jainas were in great numbers and wielded some influence, they tried to spread Ahimsa culture among the masses. That is why we find that the areas of Karnataka and Gujarata, which are the 86

Page #175
strongholds of Jainas from the beginning, are mainly vegetarian. In fact, it is admitted that as a result of the activities of the Jainas for the last so many centuries Ahimsa still forms the substratum of Indian character as a whole. Political Life : The Jainas also distinguished themselves in giving their unstinted reports for the improvement of political and economic life in the country. The Jainas, especially in Southern and Western India, produced a large number of eminent and efficient monarchs, ministers, and generals and thereby contributed to maintain and improve the political conditions of the people. Not only the ordinary Jainas but their saints or Acharyas also aided materially to create the proper political environment necessary for the resuscitation of life in the country. It is considered that due to the keen interest taken by the Jaina saints in political affairs of country, Jainism occupies an important place in the history of India. The Jaina saints were never indifferent towards the secular affairs in general. So far as Karnataka was conceined, Jainism, through its course of one thousand years, was an example of religion which showed that religious tenets were practised without sacrificing the political exigencies when the question of rejuvenating life in the country was at stake. That is why in Karnataka we find that the Jaina Acharyas ceased to be merely exponents of dogmas, but they turned themselves also into the creators of Kingdoms. It is well known that the Jaina Acharyas were virtually responsible for the founding of the Ganga Kingdom in the 2nd century A. D. and of the Hoysala Kingdom in the 11th century A.D. Honorary Director Shahu Research Institute Shivaji University Kolhapur (Maharastra) The men of noblest mood pass their time in learning. The middle sort pass their time in the enjoyment of good things. The last and lowest cry: 'Our food is not sweet.' We've not got our fill,' and in angry mood lie sleepless. Nadaliyar, 366.

Page #176
Glimpse of Jaina Cultural Heritage Dr. Jyoti Prasad Jain Jainism represents one of the oldest and very comprehensive religio-cultural systems, indigenous to India. It is also endowed with a rich and varied cultural heritage and a distinctly ennobling way of life. In order to convey all this, I shall quote a few eminent authorities. "It goes back to a very early period, and to primitive currents of religious and metaphysical speculation, which gave rise to the oldest Indian philosophies. The Jainas seem to have worked out their system from the most premitive notions about matter." (Hermann Jacobi) "Only in Jainism, of all the living religions, do we see a fusion of the primitive with the profound. It has preserved elements from that first stage of man's religious awareness, animism, It affirms the separateness of spirit from matter, even though our modern philosophers and religionists regard any form of dualism as untenable. Despite the opinion of these men, Jainism is fundamentally scientific. And, it may very well be, contrary to the opinions of many anthropologists and students of comparative religion, the oldest living faith." (Noel Retting) "There is truth in the Jaina idea that their religion goes back to a remote antiquity, the antiquity in question being that of pre-Aryan, so-called Dravidian period, and that Jainism is the oldest of all Dravidian-born philosophies and religions ... (even) Jaina Yoga originated in pre-Aryan India, and has nothing to do with orthodox Brahmanism which simply appropriated it in later centuries" (Heinrich Zimmer) "He who has a thorough knowledge of the structure of the world cannot but admire the inward logic and harmony of Jain ideas. Hand in hand with the refined cosmo-graphical ideas goes a high standard of astronomy and mathematics." (Walthur Schubring) And, Professor L.P. Tessitori observes, Jainism is of a very high order. Its important teachings are based upon science. The more the scientific knowledge advances, the more the Jaina teachings will be proved." MOT)

Page #177
The so called ahimistic belief of the Jainas, that not only human beings, beasts and birds, but also all insects, vegetation, even earth, water, air and fire, are all endowed with their respective souls, and thus represent embodied life in various forms, is the chief source of their respect for life i.e., for all the forms of living beings. Consequently, Ahimsa, or non-injury to life in any form, along with kindness, compassion and love for all living beings has come to be the very keynote of practical Jainism, Dr. Rajendra Prasad remarked, "Jainism has contributed to the world the sublime doctrine of Ahimsa. No other religion has emphasized the importance of Ahimsa and carried its practice to the extent that Jainism has done." Another orientalist says, "Of all religious groups of India, Jainism has always been the most fervent supporter of non-violence, and undoubtedly the influence of Jainism in the spead of that doctrine throughout India has been considerable." (A.L. Basham) Yet another avers, "The Jaina philosophy is an almost perfect one. It is a live philosophy, ennobling and reassuring. It puts a supreme and beautiful value on life.... and gives a sanctity to life and its preservation. This sanctity of life, it insists, is the highest religion, the only evolution. This philosophy is optimistic, for it believes, too, that in the end, spirit must triumph over matter; for once consciousness is restored to life in the form of Right knowledge, matter has no longer any power over the soul" (Elizabeth Sharpe) And, herein lies the secret of the success which Jainism has achieved in moulding the lives of countless people to a higher plane of mental discipline, morality and of spiritual evolution. It is a way of life which is fully capable of raising an ordinary individual to the acme of spiritual realisation. To a student of philosophy, Jainism constitutes a vast subject and a complete system of thought, so much so that "About each of the various problems of Indian philosophy, nay, about some of those of the present day speculative systems, Jainism has a definite theory of its own." (H. Bhattacharya) In the Jaina path of religion, built as it is on the bedrock of self-realisation, the entire conduct of the aspirant is imbued with the spirit of Ahimsa, sanctity of life, equity and equanimity, and his thinking processes are dominated by Anekantist Syadvada manifesting itself in sympathetic understanding of other peoples' viewpoint. Jainism has always been opposed to all forms of fanaticism, whether of race, religion or anything else, has ever opposed slavery of all kinds, and has been the exponent of compassion, pity and love, which transcend the human barrier and embrace all living creatures. Materialism and superstition are both equally inimical to its spirit. It is not a no-question religion, and being primarily a cultural system, Jainism took its firm roots in a peaceful civilization, not in a powercivilization; hence it provided maximum liberty to its adherents. As a matter of fact, as Vincent Smith says, "Jain ethics are meant for men of all positions; for kings, warriors, traders, artisans, agriculturists, and indeed for men and women in every walk of life. Do your duty, and do it as humanely as you can. This in brief 89

Page #178
is the primary principle of Jainism." It is a practical path, simple, easy, dynamic and straight. Every step forward makes the next more pleasant and joyful. The aim of this system is the good and happiness of all, without any distinction. It is, moreover, the possessor of a very rich cultural heritage; vast and varied literature, both religious and secular, written in different languages, viz., Prakrta, Sanskrta, Apabhramasha, Kannada, Tamila, Hindi, Gujarati, Marathi, etc., numerous monuments, antiquarian remains and artistic relics including sculptures, mural and miniature paintings, beautiful and splendid temples, peaceful and picturesque places of pilgrimage, big manuscript libraries, a large number of humanitarian establishments, educational and social welfare institutions, inspiring ideals like humanitarianism, Ahimsa and vegetarianism, make up this remarkable heritage. Hence, the account of historical development of almost every branch of Indian learning along with the social, economic and political institutions would be incomplete without incorporating the corresponding contributions made by Jainism. Jyoti Nikunj Charbagh Lucknow (U.P.) Though you wash it with milk for many days and dry it, charcoal on no hypothesis becomes white. So into the undisciplined body wisdom enters not, though you teach it, driving it in with a stick. Naladiyar, 258. Men void of understanding, though they learn, learn not. Men of understanding, though unlearned are as men learned. They are rich, though utter paupers, who never beg; the rich are paupers if they bestow nothing Naladiyar, 270. 90

Page #179
Outstanding Contribution of Jainism To Karnataka Culture Jainism is an ancient religion. It is rightly called Ethical Realism. Deeply moved by the chaotic nnd miserable political, social and economic conditions. prevailing in the north-eastern region of India in 600 B.C., Lord Mahavira rightly preached this ethical code with its five-fold great vows as an effective antidote to those aweful conditions and also for the common good of all the mankind. It was received very well round about the area. Soon Lord Mahavira had a unique band of close disciples and well organised four-fold sangha. Later on his disciples and, then, the pontiffs and numerous other teachers carried on the torch of his valuable preachings and teachings, which can be said to have culminated into Ahimsa, Anckantavada and Kriyavada, to the various parts of the country. Dr. B.K. Khadabadi Events of history no doubt indicate us that the first team of Jaina teachers may have entered South India, viz., the Telugu country first, through Kalinga as early as 600 B.C. and, thus, they were pioneers in bringing the teachings of Lord Mahavira to the South. But it is the second team certainly a larger one, headed by Bhadrabahu I and accompanied by his royal disciple Candragupta, that entered Karnataka region in 300 B.C. It firmly established its first colony at Kalbappu, the modern Sravanabelagola, and, then, conveyd and radiated therefrom those teachings more effectively and extensively to the nearby and deeper southern regions. Thus Karnataka can be said to have been rather the Southern Headquarters of this great faith in the early days. Then assuming further strength, later in the medieval period, it became the very "home of Jaina-dharma" as history would announce through the well-known Kuppatura Stone Inscription dated A.D. 1408 (Epigraphia Carnatica, Vol. VIII, Sh. 261). Perhaps taking all this in view, Dr. Saletore seems to have observed in his Medieaval Jainism: "The history of Jainism in South India is primarily the history of that religion in Karnataka." Hence it is but natural that the contribution of Jainism to the culture of Karnataka, indeed as a constituent part of its contribution to Indian culture in general, could be not only manifold but also of abiding value. Even the outstand

Page #180
ing glimpses of such contribution would thrill every one of us with joy as well as pride. It was a sublime virtue and practical attitude of the Jaina teachers that wherever they moved and settled down, they adopted the language of the soil, cultivated it and used it for preaching and propagating their religious and spiritual tenets among the people of the region. This has been exactly true also of the Jaina teachers, settling at the Sravanabelagola colony, in respect of the Kannada language. They, with Prakrita as their own language, within years must have learnt the Kannada language, and gradually cultivated and improved it so as to suit for their preaching, teaching and later on, for composing literary works in it. Most of the so-called Tadbhava words in the Kannada language are none else but Prakrita words and words derived from Prakrita. Some of the early Kannada inspcriptions, literary works and after all the Apabhramsa chapter in the Sabdama. nidarpana (the most authoritative Kannada grammatical work), hold evidence to this fact. The earliest cultivators of the Kannada language or preaching, teaching and propagating the Jaina religio-spiritual principles, further, also laid the foundation of the literary Kannada and gradually raised on it a magnificent structure. The first phase of Jaina literature in Kannada (c.600 to 700 A.D.) happens to be in the form of commentaries on the canonical works like the Satkhandagama, the Mularadhana, the Tattvartha Sutra etc., which are known by references only. Moreover, some works of scholars like Vimala, Udaya, Nagarjuna (c.700 to 800 A.D.), referred to by Nrpatunga, are not at all traceable. However the period between 900 and 1200 A.D. is specifically known as Jaina period in Kannada literature (though Jaina authors were active still later until 18th century A.D.), which also happens to be the Augustan Age of Kannada literature with numerous valuable works of varied interests. It is interesting to note that the first available Kannada work on poetics, the first one on prosody, the first one on grammar, the first classic in prose and similarly the first one in poetry are all by Jaina scholars. Moreover the volume and value of the Jaina epigraphic wealth in Kannda has its own multi-sided importance. On the whole it can be said that both in extent and range, Jaina literature in Kannada stands supreme in South India. It is well-known that the most outstanding contribution of Jainism to art in India is in the field of iconography. And Karnataka has its own treasure of beautiful images of the Tirthankaras and the presiding deities carved on stone and metal and preserved in the Jaina temples and also in private collection. Some of the folios of palm-leaf and paper manuscripts, preserved in such collections depict excellent artistic expressions of the Jaina religious ethos. Jaina architecture in Karnataka has its distinct specimens. The cave temples at Badami, Aihole and Candragiri are notable for their seclusion, serenity and sanctity. Then some of the Jaina temples (Basadis) at Sravanabelagola, Karkala, Mudabidire and Helebidu are known for their excellence of structural architecture. 92

Page #181
Who can forget the free-standing pillars (Manastambhas) standing in front of almost every Jaina temples (Basadi) in Karnataka, particularly the one at Mudabidire with its unique elegence? Moreover, this region is also known for its having about seven monolithic Bahubali statues set at various centres of Jaina culture in different periods of its history. The one, the colossus, at Sravanabelgola, set by great Camundaraya in 981 A.D., being world-famous, has brought a distinctive cultural status to Karnataka. It would rather sound like a paradox, at the outset, when we say that Jainism has its own contribution to Karnataka in the domain of politics as well. But it is a historical fact that, maintaining intact its religio-spiritual tenets and metaphysical beliefs, Jainism kept on accommodating itself to the age and environment, and gradually became the dominant religion of the land for nearly twelve centuries (200 A.D. to 1300 A.D. ) and guided the fortunes of some of the most powerful royal families ruling over it, besides being a creator of two kingdomsthe Ganga and the Hoysala. During this whole course of history the role of the Jaina teachers was of all benevolence both to the rulers as well as the ruled. It is enough, at this context, if we bring back to our memory the words of advice extended by Acarya Simhanandi to the Ganga kings, Dadiga and Madhava : "That if they failed in what they promised, if they did not approve of the Jainasasana, if they seized the wives of others, if they ate honey or flesh, if they formed relationship with the low, if they gave not of their wealth to the needy and if they fled from the battle field, then, their race would go to ruin" (Kallurgudda Stone Inscription, dated 1122 A.D.) Helping towards stability and success of many kingdoms in Karnataka for several centuries, the Jaina wisdom also endeavoured, all along, for the social uplift and welfare of the land. Cultivating the Kannada vernacular, the Jaina teachers composed numerous works of varied interests and utility. Carefully preserving such and other works in the Jnana-bhandaras, the Jaina monasteries also acted as veritable centres of learning. The social organisatioa of Jainism, particularly with its four-fold gift (Caturvidha-dana), fulfilled manifold needs of the society-intellectual, philanthrophic, humanitarian, moral etc. Moreover, the Jaina teachers, ever moving from place to place, carried on a kind of mass-education through their regular sermons with interesting moralising tales and illustrations. Inscriptional and literary references are eloquent about the fact that, these teachers, some of which are noted as Moving Tirtha (Jangama-tirtha) incessantly worked to eradicate the seven vices (Sapta-vyasana) and other bad elements from the masses and to cultivate among them social virtues like compassion, honesty, charity etc. The percolative process and cumulative effect of all such efforts and endeavours through centuries, it may be observed, have made the people of Karnataka to be (comparatively more) tolerant, accommodative and vegetarian even to this day. Co-ordinator for Jainology Chair Karnatak University Dharwad (Karnatak)

Page #182
Namokara Maha Mantra Pravinchandra J. Shah The ancient Namokara Maha Mantra is recited by the Jains in its original form since time immemorial. This Mantra has remained as a cornerstone of the Jain endeavour to achieve the ultimate goal of salvation from the cycles of birth and death (NIRVANA). It has provided (to the seeker of the ultimate salvation) the statement and continual reminder of such goal and at the same time the steps necessary to achieve this goal. The Namokara Maha Mantra is considered the mother of all Jain Mantras and is composed with such precision as to include all the letters and groups of vowels, semi-vowels and consonants of classical Sanskrit and to invoke associated colours, planets, numbers, elements and deities. If recited with proper knowledge of such composition, the real purpose and meaning, this powerful Mantra would bring substantial benefits and lead the seeker on to the Right Path and to his/her ultimate goal. The Mantra crystallises the essence of human spirit devoid of any reference to gender, race, nationality, class and creed. Further it leads by beaconing the human soul step by step to free itself of KARMA including activities such as passion, possessiveness, greed, jealousy and violent attitude. The seeker is led to become non-attached with the happenings around and within the human mind. Further, the seeker is also imbibed with compassion towards all living beings. The ancient Mantra is composed from the Prakrit-based language. This language is not used extensively at present times and thus many Jains, the world over, do not have the grasp of the true purpose and meaning of this Mantra. New generations of the Jains are left with the simplest meaning of each stanza in the Mantra., mainly by the most direct translation process in other languages. The translated meaning, invariably, comes out like a prayer offered by a worshipper to the JINA. The Namokara Maha Mantra is a Mantra and not a prayer. In the Jain religion, prayers have really no place as this religion does not believe in an all-powerful Creator who will come down to help a worshipper in mundane things. Jainism, as I understand it, believes in the intrinsic ability of all living creatures and especially of human beings to rise by his/her own efforts to the purest state and achieve salvation.

Page #183
The Namokara Mantra is the Mantra of self-awakening. The first five stanzas of the Mantra represent the five steps of development of the Self and five states of consciousness leading to ultimate salvation. The first step is to renounce the worldly attachment and become a SADHU. This step is the most difficult one as it requires relinquishing the real worldly goods, the loved ones and comforts. The SADHU undertakes to observe the five vows of the Jain religion. The SADHU is striving for self-mastery, The colour associated with this state is black. Black is the absence of colour. It is receptive and thus helps to remove negativities and enable the SADHU to begin his inner journey. Next, after self-mastery, the SADHU becomes the UPADHYAYA. The UPADHYAYA has attained divine knowledge through direct experience and also have mastered the right scriptures and understood the spiritual teachings of the TIRTHANKARAS. Two colours, green and blue, are associated with this state of consciousness. Green is the colour of harmony and balanced strength. Blue is the colour of truth, religious aspiration and devotion. It also represents calm and peace to mind. The next step is to attain the state of ACHARYA. The ACHARYA represents perfect control, self-discipline and guidance in self-discipline for others. The ACHARYA also represents organisational powers and is a head of congregation. Two colours, yellow and orange, are associated with this state of consciousness. Yellow signifies wisdom and power to choose the goal in life. Orange shows developed power of the soul and strong will-power. The next step is to attain the state of ARIHANTA which is the state of complete perfection, a human being can attain. This is the highest result of Right Conduct and Right Knowledge. The colour associated with this state is white. The white colour is the mother of all colours and represents pure knowledge. White signifies purity, selflessness and cosmic consciousness. Finally, the ARIHANTA achieves the ultimate salvation and omniscience and becomes SIDDHA, a perfected bodiless soul. The soul is now liberated from the cycle of life and death. It no longer has to take worldly life-form with attendent attachment to KARMIC materials. The SIDDHA is a symbol of Right faith and perception. The colour associat with this state of consciousness is red. The red signifies ultimate control and is a great energizer and serves as a beacon. The recitation of the MANTRA reminds the seeker of the depth of the above five states of consciousness and progressively helps him to - receive messages of true self and awakened intuitive power. analyze and understand the Self. remove KARMIC attachments. -- reach the highest state of consciousness. However, the recitation shall be done with proper knowledge of the real purpose and underlying meaning. 95

Page #184
The following meaning in English is offered for each stanza of the MAHA MANTRA. This meaning conforms to the principles behind the composition of MAHA MANTRA and also to the Jain philsophy. If each Jain understands the real meaning of the MANTRA and recites the MANTRA accordingly, it will help in bringing the much sought after salvation sooner and will spread peace and bliss all around. H. H. Acharya Sushil Kumarji Maharaj has said "Whoever ponders the deepest meaning of the NAMOKARA MANTRA is on the road to self-realisation. The NAMOKARA MANTRA is an ocean of knowledge. Go deep and you will find hidden treasure." Let us now take the step to understand the meaning of this most ancient and powerful join MAHAMANTRA and join many enlightened souls in the journey of salvation. The meaning of MAHA MANTRA in the English Language NAMO ARIHANTANAM I offer with humility to all perfected human beings, the ARIHANTS (who have achieved perfect knowledge and absolute truth) my profound reverence for such achievement. My heart is full of joy and happiness at this offering. I pray to muster such resolve and self-discipline to take necessary steps to realise such knowledge and to establish compassionate non-attached bearing towards all. NAMO SIDDHANAM I offer with humility to all supreme beings the SIDDHAS (who have achieved complete enlightenment, freedom from KARMIC attachment and liberation from cycle of life and death) my profound reverence for such achievement. My heart is full of joy and happiness at this offering. I pray to muster such resolve and self-discipline to take necessary steps to realise such freedom and liberation, I resolve to seek salvation by the removal of KARMIC matter by the Right Conduct. NAMO AIRIYANAM I offer with humility to all the sages who are ACHARYAS (who have mastered self-discipline and self control and who provide enlightened leadership, direction and preaching to others) my profound reverence and humble prayers for such direction for me to obtain scriptural and spiritual knowledge. NAMO UVAJJHAYANAM I offer with humility to all the sages who are UPADHYAYAS (who have attained divine knowledge through direct experience) my profound reverenee. I humbly seek the teachings and direction for gaining such scriptural and spiritual knowledge. NAMO LOE SAVVA SAHUNAM I offer with humility to all the sages who are SADHUS (who have renounced the worldly attachment and are seekers of the Right Knowledge) my profound reverence. I offer my humble prayers for their success. I pray to muster such 96

Page #185
resolve to be able to extricate myself from the worldly attachment and follow the path of the 'enlightened souls'. ESO PANCA NAMOKARO SAVVA PAVAPPNASNO MANGALANAMCHA SAVVESIM PADHAMAM HAVAI MANGALAM - These five-fold offerings and reverence of the 'enlightened souls' at various stages of achievement and consciousness Result in my resolve to take the virtuous and right path. This then will result in the removal of my KARMIC attachment and will bring me close to self-realisation Recognition of such enlightened achievement and path to perfect knowledge fills my heart with uplifting joy and bliss So auspicious as to spread such profound joy and bliss all around. 2123 South Millway Missisanga, Ontario Canada L 5 L 1 R5 Telephone Number: 416-810-5517 I bow to Anekanta, which is the root basis of the Highest Scriptures, which dispels the wrong notions about elephant, of persons born blind and which removes the contradictions amongst all those who entertain one-sided or limiled point of view. (Purusharthasiddhyupaya, 2) He who has firmly established himself in the knowledge of the self, such a one does not speak while speaking, does not move while moving and does not see while seeing. (Istopadesa, 41) 97

Page #186
Puja or Worship as practised among the South Indian Jainas Man, with all his power and might, has not been able to ward off miseries that befall him and so also has not been able to get comforts of life fulfilled. Therefore he thinks that there is certain invisible power behind it. This invisible power, according to few religions is almighty God, by whose mercy alone man can make himself free from miseries and gain the bliss. Therefore it becomes necessary to win the favour of the God through some means and such means is puja or worship. There are also other religions, which though do not believe in the concept of God, look upon puja, offered to spiritually elevated souls, as one of the means for the attainment of spiritual elevation and finally the bliss, and Jaina religion is one such religion. Dr. M. D. Vasantharaj Jainism accepts the principle of Jiva or soul, which in its mundane existence, is bound by Karma. Under the force of this karma the soul migrates from one body to another resulting in the cycle of birth and death. Even under the bond of Karma the soul has an innate capacity to wake up at times and free itself from its fetters and attain its pure form or Siddhahood. For this it is required to follow the path shown by those pure souls Jinas or Paramatmans,-who themselves, after treading the same path have attained their pure form. Passions such as anger, pride, conceit, and greed, are the main binding forces which keep the soul in bondage to the cycle of birth and death which in essence is misery. Once these passions are got rid of, the soul gains purity Vitaraga state resulting in the attainment of Siddhahood. This Vitaraga state connot be attained all at once. It needs constant practice with an unswerving faith (Samyagdarsana). For this, one will have to take as models those who have already attained purity or are on the path of purity. Thus it becomes necessary to cultivate devotedly the qualities or virtues of those pure souls in one's own self with triple instrumentality of mind, speech and body. In other words, one needs to take to the path of devotion or Bhakti expressed forms of which are the worship or puja and stotra or prayer. In this context a statement by Samantabhadra is noteworthy Since you are devoid of all attachments, worship of you is of no significance to you, since you are devoid of anger, abuse of you

Page #187
is of no significance to you either; even then, remembering of your virtues purifies our mind of all dross. Stavana is one of the twenty eight Mulagunas ordained for a Nirgranthamuni. Siddhabhatti, Yogibhatti, Titthayarabhatti and other few Bhattis in Prakrit are the Stavanas which, it can be said with certainty, have come down from very early times. The Stavanas or Prayers of early times are generally free from such eulogies which speak of the power of either the Jinas or of Mantra itself to either ward off the miseries or award the desired objects to the worshipper, but simply give an expression to the merits or virtues of Jinas. However there arose gradually, one can observe, a tendency to attribute efficacy to the Jinas almost on similar lines with that of the religious systems which accept the principle of Almighty God. For instance Manatungacarya states : "Let alone be there your Stotra which is free from all blemishes, but even the utterances relating to you are capable of removing the miseries of the universe" Further again : "Those men who are broken by the terrible affliction of dropsy and have reached a sorrowful state, and have lost hopes to live further, will become as beautiful as Manmatha when they have their bodies smeared with the pollen dust of your lotus feet." However, such statements should be taken only in their mataphorical sense : Thought concentration on virtues of the Jina keeps the mind free from wickedness culminating in Dharmadhyana which in turn results in the acquisition of merit or Punya and this again in turn results in happiness; and as such the Jina is considered to be the indirect cause or Nimitta karana in the realisation of happiness. Devapuja or worship of Jinadeva finds first place among the six essential religious acts ordained for a Jaina house-holder or Sravaka. The procedure of puja may be divided into three parts: viz., (1) Prastavika - preparatory. (2) AbhisekaAnointing and (3) Archna-adoration. A Sravaka shall, taking to his right side, get up from his bed early in the morning, sit facing the east, ponder over the miserable state ot mundane existence and then recite the Suprabhata Stotra. After this he shall attend to the call of nature choosing a place where no injury is caused to living beings. Then he shall take bath and perform Sandhya vandana and thereafter proceed to Jinabasadi i. e., temple reciting caityalaya stuti and observing Iryapatha - an act of taking care from causing injury to creatures on the path. Afterwards he shall, on reaching the temple, circumambulate it and then shall enter the temple and recite the Darasana stuti keeping his folded hands on his forehead. Next he shall do the samayika. Thereafter he shall recite Mangalastaka, and then take the Yajnadiksa or the vow worshipping the Jina. This shall be followed by Sakalikarana, an act of purifying one's own self and also of the materials of worship. Than the Nityamaha shall take place. To start with, demigods such as Ksetrapala, Vayukumara, Agnikumra and many others shall be invoked individually with a request lo render their service in the Abhiseka 99

Page #188
or anointing ceremony of the Jina, and they shall be honoured with Arcana by offering Arghya, padya, etc. Next to this, the acts such as punyahavacana, kalasasthapana or consecration of pitcher, pitha-sthapana, Jina-pratima-sthapana, Avahana and Arcana of the image of Jina shall take place. Thereafter the ten Dikpala Devas or guardian deities of ten quarters shall be invoked, honoured with Arcana and shall be requested to prevent any of the obstacles that may arise. This shall be followed by Prasasti Mantra Vacana which comprises praise of Jina and well-wishing for the Sanghas of Muni, Aryika, Sravaka and Sravika. After this the Abhiseka performance shall take place. This Abhiseka usually shall be performed with five amrosia like materials and hence is known by the term 'Pancamrtabhiseka'. The Abhiseka performance shall commence with 1) Jalabhiseka' i.e., pouring on the Jina image the water that shall have been kept in a pitcher while kalasa-sthapana was being made earlier. This shall be followed by Abhiseka with (2) tender coconut water and also with juices of sugar-cane and of other different kinds of fruits, (3) Ghee, (4) milk and curds. Now the image shall be smeared with powders to remove oiliness and then it shall be given a bath with kasaya waters prepared out of pieces of barks of milky trees. Next shall follow (5) Gandhabhiseka, i. e., anointing with water mingled with sandle paste. These Abhisekas shall be made one after the other each one being intervened by an Arcana. Finally the Abhiseka performance shall be concluded with Santijalabhiseka. Through out the performance of the puja, Mantras, which constitute partly directions how a particular act should be performed and partly the praise of Jina or a deity shall be recited. Almost all of these Mantras, it should be noted, exhibit poetic skill and beauty. After the Abhiseka performance, there shall take place the Astavidharcana or worshipping with eight kinds of materials namely: (1) water, (2) sandle paste, (3) unbroken rice, (4) flowers, (5) eatables, (6) light, (7) incense, (8) fruits and finally followed by an Arghya, (offering of all the eight materials together), Santidhara (pouring water in a continuous thin stream) and puspanjali (offering hand-ful of flowers). Usually there shall be a series of Astavidharcanas, the first one normally. being that offered to Navadevatas constituted of (1) Arahanta, (2) Siddha, (3) Acarya, (4) Upadhyaya, (5) Sarvasadhu, (6) Jinadharma, (7) Jinagama, (8) Jinacaitya, and (9) Jinacaityalaya. This shall be followed by Astavidharcana offered to Caturvimsati (twenty four) Tirthankaras unitedly. Afterwards there shall be Astavidharcana offered to one or some of the Tirthankars separately. This shall usually be succeeded by the Astavidharcana offered to Bahubali, well known by the appellation 'Gomateswara'. Next to this shall take place the Arcana of Srutadevata or the personified deity of Agama and in this Arcana two more articles namely cloth and jewels are added. Afterwards the Astavidharcana of Ganadharas and Nirgrantha-Munis shall take place. This shall be succeeded by the Arcana of several deities or Jinasasana Devatas such as Yaksas and Yaksis, which, when considered 100

Page #189
from the view point of the Digambara Jaina community, is current exclusively among the South Indian Digambara Jajns only. But it is necessary here to note that the Jina-sasana Devatas are never considered on par with the Jinas, and that the honour accorded with Arcana to them is just an affectionate treatment similar to the treatment accorded to Sadharmi Atithis or coreligious guests. The honour accorded in this way is termed as "Sodsopacara'. The process of puja shall be concluded with a Mangalarati succeeded by Santidhara, accompanied by the recitation of Santimantra, wishing peace and tranquility to one and all, and finally followed by Purspanjali. Thereafter the worshipper shall take to the Kayotsarga posture and shall recite Bhakti pathas viz., Siddhbhakti, Caityabhakti, Pancagurubhakti, Santibhakti, and Samadhibhakti. Afterwards the deities who were invoked to render their service in the performance of puja shall be requested to go to their own abodes. Thereafter, all the persons, who shall have partaken with the performance of puja shall take the Gandhodaka, i.e., sandle-paste-water, that shall have been colleted in a vessel at the end of the Abhiseka performance, and sprinkle the same on their heads with devotion and there ends the performance of Nitya Puja or daily worship. Apart from this daily worship there are also special pujas and Aradhanas which are performed on special occasions such as Astahnika and others. The night that passes out, It is never to return again, The night passes in vain for one, Who acts not according to Law, Uttaradhyayana, Chap. XI 24 If the wealth of entire sphere, Be bestowed lavishly on a man, Even then he is not happy, Difficult it is contentment to attain. Uttaradhyayana, Chap. VIII 16 Professor and Head Department of Post Graduate Studies and Research in Jainology and Prakrits University of Mysore Mysore (Karnataka) 101

Page #190
Jaina Concept of the Sacred Prof. Padmanabh S. Jaini Eliade, in his celebrated work The Sacred and the Profane, the sacred as being "equivalent to a power, and, in the last analysis, to reality". "Man becomes aware of the sacred," he observes, "because it manifests itself, shows itself, as something wholly different from the profane." He maintains further that "for those who have a religious experience all nature is capable of revealing itself as cosmic sacrality." Accordingly, Eliade sees a religious man as one "who attempts to remain as long as possible in a sacred universe" and believes that the completely profane world, the wholly desacralized cosmos, is a recent discovery in the history of the human spirit." It is obvious that Eliade's concept of the sacred and his idea of religious man are appropriate only to those religions which affirm the existence of a "wholly other reality" capable of manifesting in the "profane." The idea of a reality that is wholly other is somewhat unsatisfactory to the Hindu tradition : otherwise, Eliade's scheme, if suitably modified, would apper to be adequate to comprehend the classical Vedic darsanas and Hindu theism in its multiple forms. The latter has all the major ingredients of a "sacred" tradition : belief in an Almighty Creator, his divine incarnations and power of his grace; belief in the authority of a revealed text, namely the Vedas, which are seen as the source of all khowledge, both ritual and spiritual; and belief in the divine origin of a social system which defines and regulates the activities of each and every member of society. Eliade's concepts of the sacred are deficient when we consider the religion of the Jains. Unlike the Carvakas, the Jains are salvationists; unlike the Buddhists, they believe in the existence of souls; hence they must have a concept of the sacred. Nevertheless, their atheism requires that this sacrality be located neither in a Deity nor in its divine ordinances and manifestations, but in man himself, both in the middle of his bondage and in the very act of his isolation (kaivalya) from that bondage. Jainism is distinguished by its man-centredness, a feature which forcefully presents itself in the Jain opposition to all forms of theism and the alleged sacrality of the phenomena inspired by the Deity. Yoga is one Vedic system which probably comes close to the fundamental teachings of the Jainism The term Jina is primarily a description of a yogin who

Page #191
has attained the goal of isolation (kaivalya) and omniscience (kevalajnana); indeed, the Jains have claimed that they are the true successors of the yogin depicted in the Indus valley seal. What mainly distinguishes the Vedic yoga from that of Jainismis Patanjali's adoption of Isvara-pranidhana (devotion to the Deity) as a means of attaining yoga Patanjali describes this Deity (Isvara) as one who has never been in bondage, a being who is eternally free from afflictions, actions and their results. He is also an eternally omniscient being, "the guru of all gurus," unrestricted by time. Although called a "Purusa-visesa," Patanjali's 'guru' is not a human being like Mahavira or Gautama, both of whom also claimed to have acquired freedom from bondage and an irreversible state of omniscience. The belief in an eternally free person capable of dispensing salvation by grace is a feature conspicuously absent in the heterodox systems. The Jains as well as the early Buddhists rejected this special category of an eternally free soul as purely arbitrary and observed that the activities of a teacher were inconsistent with one deprived of the means of communication, namely mind, body and speech. They also maintained that the belief in such an omnipotent power makes the salvation of the human being dependent on the sweet will of an agency outside the control of the aspirant. They affirmed, and sought to drive home by the examples of Mahavira and the Buddha, the message that human beings formerly in bondage, are able to break the beginning less bond of samsara, that they have within them the innate powers to realize, here and now, perfection and omniscience, independent of a Deity. The Jain idea of the "sacred" is clearly shown in one of their most ancient Titanies, which lists four Saranas or refuges, also called Mangalas, the auspicious ones. These are Arihanta (Skt. Arhat), Siddha, Sadhu and the Dharma taught by the Kevalin or omniscient one. The first of these, the Arhat, means the Worthy, the Holy One; he is also called Jina (The spiritual victor), after whom the Jains take their name. Both Arthat and Jina were originally Jain terms, which were adopted by many other Sramanas including the Buddhists; the terms are conspicuously absent in the Brahmanical tradition. The Arhat is an ascetic, like Mahavira, who by contemplation and exertion, has attained to omniscience and has acquired an irreversible state of freedom from the bonds of Samsara. While the current state of embodiment continues, he preaches the law (Dharma) as he has perceived it through his omniscience. At the end of his normal life, his pure soul discards the last of the physical and karmic bonds; becomes totally isolated from all associations, and resides forever at the peak of the universe (Loka-akasa), endowed with infinite knowledge and bliss. He is then called Siddha, the Perfected One. Theoretically the Siddha is higher than the Arhat, but the latter is given precedence in the Jain litany, for only the Arhat is able to preach the law and be a guide to the desciples. The third refuge, the Sadhu, is an aspirant, an ascetic who follows the path of purification and adheres to the doctrines preached by the Arhat. These doctrines and practices will constitute what is called Dharma, the fourth refuge, the Mangala by which the Jain abides. 103

Page #192
It is the contention of the Jainas that a person becomes an Arhat not by the grace of any Higher Being, but by dint of his own insights (darsan) and exertions (caritra.) He is no doubt helped by the example and preachings of previous Teacher-arhats, called Tirthankaras (Ford-makers); similarly, he will help others who follow in his wake. The line of Teachers had no beginning and will have no end; any one can at any time join the line, be counted a Teacher and become a Siddha. The Jaina thus replaces the Yoga doctrine of a single and eternally frce Isvara with an interminable succession of 'human' Teachers rising in the course of time. These Teachers do not respond to the aspirant's devotion (pranidhana) nor can they influence his career; they remain totally indifferent to whether their teachings are received or rejected. The relationship between a Jaina and his Jina is strictly impersonal. There is no concept of ista; although Mahavira is recognised as a historical person and his nirvana is commemorated by an era (the Vira-nirvana-samvat, 527 B. C., probably the oldest historical era in India), he receives the same worship as any other Jina, since they all preached the same perfection and taught the same doctrine. The Jain layperson worships the image of the Jina totally independent of any priest; he does this in a rather lavishly furnished shrinean imitation of the holy assembly (samavasarana) where the Jina preached his sermon-and is fully aware of the absence of any Deity, considering the whole act as purely a reminder of his true goal. Nor is there any expectatian of gaining absolution from the confessions (Pratikramana) he makes in the presence of the Jina image or of the sadhu, for the laws of Karma are irrevocable and no power, however mighty, can enable one to escape the consequences of his own acts. Through acts of worship a Jaina may hope to secure such results as karmaksaya (destruction of karma), Bodhi-labha(enlightenment) or samadhimarana (holy death in meditation), but as far as worldly gains are concerned, the Jina is past granting any boons; it is unbecoming to even entertain such thoughts in his presence. It is true that this situation makes it possible for the Hindu divinities and Jaina demi-gods (yaksas) to creep into the Jaina temples in the guise of door-keepers (dvara-palas) or guardian deities (sasana-devatas.) catering to the emotional needs of the weaker sections of the Jaina laity. But the informed Jaina pays no more attention to them than he would to a distinguished guest visiting the temple; for he firmly believes that one reaps the fruits of one's own Karma, whether good or evil; no one can add to or take away from another's karma, not even the mightiest of the gods, for they too are subject to the same law. Karma is a psycho-physical complex; although neither holy nor sacred, it is nevertheless a power to be reckoned with, a power which is not to be propitiated but rather to be challenged by the aspirant and overcome by his insight and pure conduct. The Jaina acaryaas who struggled against the bhakti movements contended that Isvara and karma are not compatible; the God will always be invested with powers labeled as "sacred," to intervene in the automatic operation of karma, to nullify its effects and finally to set it aside as mere illusion. They argued that such a belief destroys the roots of 104

Page #193
Universal ethics and justice; instead of making a man self-reliant and motivated to develop his innate powers, it makes him a fatalist resigned to the mercy and favour of a higher power. The Jains are proclaiming their firm belief that violence (himsa) is not compatible with the "sacred"; that the scriptures which approved violence as a means of dharma were not holy; and also that no person, however exalted, is to be emulated if his conduct brings harm to other beings. Non-violence or ahimsa is the basis of all dharma: and this ahimsa itself rests upon the knowledge that all beings, even the most insignificant ones, possess an immortal soul, capable of attaining perfection. This seed of perfection called samyaktva is the single most "sacred" thing for the Jain. Upon this foundation he has built a very elaborate network of holy practices for the realization of his true nature. University of California Department of South and Southeast Asian Studies Berkeley, California 94720 Jaina Song (Tune: Rain Rain go away) Violence Violence go away Return not another day Little brother Little brother Little children want to live Jealousy Jealousy go away Return not another day Little brother Little brother Little children want to be free Greed Greed go away Return not another day Little brother Little brother Little children want to share Anger Anger go away Return not another day Little brother Little brother Little children want total peace. Karma Karma go away Return not another day Little brother Little brother Little children want salvation. Praveen J. Shah, Canada 105

Page #194
Status of Women in Jainism Dr. Jagdish Chandra Jain They say that the cultivation of land originated from a woman. She is also held responsible for acquiring magic art in early society. We learn from the folktales of Santhales that a Santhal woman had a meeting with Marang Buru, a moun tain deity of the Mundas, and acquired magic art from him. We come across various goddesses, who surely are the representatives of women in ancient India in Brahmar ic, Jaina and Buddhist scriptures and who played an important role in human society. The Angavijja (a work dealing with the science of prognostication), an important work of the 4th century A.D., provides a list of gods and goddesses. Ithas referred to the goddesses such as lla, Sita, Vidya, Utkosa, Ahodevi, Airika, Alambusa, Misrakesi, Menaka, Apala, Anadita, Airani, Rambha, Salimalini, Tilottama, Urvasi and others besides the goddesses of vegetation, of hills, of seas, of crematorium, of a place of voiding excrement and of dung-hill. It shows that a woman occupied an important place in early society and was not looked down as inferior to man. A man was considered complete only if he was united with wife, who was supposed to be the source of happiness, wealth and prosperity. But in course of time as the patriarchal society developed and the money power was centred in man, she lost her status and was degraded. In Mahavira's Jainism there had been no distinction of caste, creed, colour or sex and anybody could follow his religion. We meet numerous distinguished women in the Jaina scriptures who achieved the highest end in their life. They fought against all kinds of odds, passed through crucial tests, encountered physical and mental tortures and still were able to maintain their virtue and integrity. The episode of Rajimati (also known as Rajul; Rajul's Barahamasa is recited with great interest by women of north India) is well known. After renouncing the worldly pleasures she was practising penance on the mountain of Girnara where her brother-in-law Rahanemi was also engaged in practising penance. Rahanemi lost control of himself and began to woo his sister-in-law. But the strongminded virtuous Rajimati resisted his attempts, putting him on the right path by offering a drink in which she had vomitted. Narmadasundari was another virtuous woman, who was deserted by her husband in a solitary island, reached the

Page #195
country of Barbara, where she was enticed and tempted to accept the profession of a prostitute. But she rejected the offer vehemently and remained steadfast in carrying out her pursuit. According to Jaina tradition, Rsabhadeva, first Tirthankara, is said to have been the first to create an institute of marriage, so that the patriarch was able to maintain the continuity of race. It has been stated that when Aristanemi, the twenty-second Tirthankara, was going to relinquish the world, he was cited the example of Rsabha and other Tirthankaras, who enjoyed the married life, raised childern, gave charity to poor, ruled over the earth for the welfare of people, and then at the end, joined the ascetic order. Women are condemned in all ascetic religions and Jainism is no exception. In the Agadadatta story narrated in the Vasudevahindi after listening to the condemnation of women by a Jina monk, Dhamila questioned the monk, "O reverved one, all women are not of the same nature, there must have been women of character and integrity." Thereon the monk narrated the story of Dhanasri, a woman of strong character, who remained virtuous for a long period of twelve years without her husband. It appears that as Mahavira did not make any distinction in his preaching to man and woman, the later Jaina writers could not reconcile with the view of women's condemnation with his teachings. The commentator Bhadrabahu while commenting on the Suyagadanga-Nijjutti has noted that as far as the violation of rules of chastity is concerned, men and women both are to be blamed equally. The reason of the fall of men from moral virtue depends on their moral strength and not on women. As a man, on account of infirmity of moral virtue, falters by coming into contact with women, so is the case with women who slip from their virtue by coming into contact with men. Such a failure is due to the weakness of mind and not due to women. Acarya Sivakoti, the author of the Bhagavati Aradhana, has affirmed, "The faults which are indicated in women are also noticed in vicious men, or in larger quantity in those who are more powerful. As women are condemned by virtuous men, so men are equally condemned by women of virtue. As meritorious women are well-renowned in the world, so is the case with meritorious men. The women, who have generated the personalities like a Tirthankara, a Vasudeva, a Baladeva and a Ganadhara are highly adorned by divine beings and excellent people ... As a matter of fact, one gets debased by one's own delusion (Moha) which is common to both men and women." It is interesting to note that the Yapaniya sect of Jainas originated in the soil of South India, which is regarded as the stronghold of women. The sect came into being more or less at the time of bifurcation of the Digambara and the Svetambara sects towards the end of the Ist century of Christian era. The renowned grammarian Sakatayana, the head of the Yapaniya sangha of his time, in his treatise entitled Strimukti-Kevalibhukti-prakarana, has maintained the view of 107

Page #196
achievement of salvation by women in the same birth. Otherwise also the South India has a rich tradition of illustrious women of the Jaina community. Numerous women hailed from royal families and the homes of ministers and generals following Jaina religion. They were great devotees of Jainism and have promoted the cause of religion by spending lavishly in constructing Jaina shrines, groves, watersheds and bathing places and bestowing gifts of food, medicine, knowledge and shelter. More than this, they occupied not only the positions of officers and successful administrators, but also took active part in fighting the enemy in defence of their native land. We learn that Lakkale or Lakshamimati, the wife of the general Gangraja, has been called the Lady of Victory, who participated in fighting the battle side by side of her husband. Queen Bhairavadevi ruled over the territory of Geresoppe (Joag Falls) in the 16th century A.D., and defeated the neighbouring chieftains when attacked by his army. Then we are told about the brave woman Abbakkadevi of Moodbidri (South Canara) who is known for giving a stiff fight to the Portuguese in the battle-field. Our purpose here is not to discuss whether a woman can attain spiritual salvation in this birth. The question does not arise, as according to Jaina tradition neither sex is permitted to achieve salvation in the existing age. But surely we are concerned with the liberation of women from her social bondage by which she is tightly tied up. She is neither safe in the market place nor while travelling by rail or public bus. The cases of eve teasing are growing every day so much so that the Government is seriously contemplating to enact a law to that effect. The incidents of rapes are reported to have increased during the recent years and the toll of horrifying deaths of young women due to inadequate dowry are on increase day by day. Under the circumstances, if the mission of Jainism preaching equality of both sexes is to be rightly fulfilled and their status is to be raised in our society, women have to be provided with social and economic equality as provided to men. Then only they will be emancipated from the man-made bondage and will be able to realise their identity. 28 Shivaji Park Bombay Ego, anger, delusion, Idleness aad disease, Such are giants five, Which obstructs learning. Uttaradhyayana, Chap. XI-3 108

Page #197
The Role of Lay-Votary in Jainism Jainism is one of the oldest religions of India. The emergence of Jainism and Buddhism in India was a revolutionary one. Both the religions preached the new way of life the way of Non-violence, Non-absolutism and Non-attachment. Both the religions were against war and violence and emphasised to lead a simple and pure life a life which was free from luxury and prodigal show. Besides it, they rose against inequality in society. Jainism opened the door of Nirvana or Moksa to every one without any distinction of cast and creed. Dr. Arun Pratap Singh Mahavira travelled from one place to another after attaining Kevala Jnana, and preached the essence of religion in the native language of people. In order to spread the teachings of Jainism, four-fold order was established which consisted of Monks, Nuns, lay-men and lay-women. Each organ was given its due importance and each organ has played its role with dignity. In this short essay I would like to throw light on the important place of the lay-votaries (lay-men and women) of Jaina order whose role in the propagation of Jainism is undoubtedly significant and praiseworthy. The ultimate end of Jainism is to put an end to human sufferings. For realising this, monks and nuns accept ascetic life. Monks and nuns represent the first wheel of the chariot of religion while the laities represent the second wheel, without which the chariot of religion can not reach its goal. Without the continuing assistance of lay-people, Monks and Nuns are not able to lead their pious life. This help is necessary, for, without it, the ascetic life is not possible to exist. The laities pay due respect to the venerable monks and nuns. They give them all the facilities so that they can build the edifice of their religion and philosophy. It is the pious duty of every laity to feed and serve monks and nuns. Monks and Nuns are dependent on laities for their biological or physical necessities. From this point of view, lay-people are called the parents of ascetic. It is advised that monks and nuns should not be a burden to lay-people. They are advised to obtain food in the same way as the bees do. As bees obtain their food without getting attached to a particular flower, so monks should get food without getting attached to the food or without troubling the house-holder. In the later period

Page #198
also, when Chaitya and Matha came into existence, the lay-people financed them. It is a fact that monks and nuns are made free from day-to-day problems of fulfilling physical necessities. The lay-people have played their role well in the spread of religion. As we know, Mahavira spent thirty years in delivering sermons, in preaching the people by going from one place to another. People got attracted to him and a good number of men and women took initiation from him. According to the Kalpsutra, there were 1,59,000 male lay-votaries and 3,18,000 female lay-votaries in his order. It included kings, queens, prince, princess, ministers, workers etc. and especially those who were looked down upon. This augmentation never stopped. Gradually but steadily, it spread all over the Indian subcontinent with the assistance of its followers. It reached Kalinga in Orissa in 4th century B.C. and with the support of king Kharavela in 1st century B.C., it became prominent in that region. And if we rely on the Buddhist work Mahavamsa, it reached Ceylon before the accession of Emperor Ashoka. In South India also, its prominence can be traced to 2nd century B.C. Monks as well as lay-people were the main instruments in extending its boundary. the whole communty took active part in it. If we go through the inscriptions of Mathura of Kushana-period only, it becomes clear. Laypeople are shown here to have dedicated the images of Jinas. In these inscriptions, sons, daughters, daughter-in-laws and wives of Bankers, ironmongers, caravanleaders, dyers, perfumer, village headmen, Metal-workers, treasurers, actors, goldsmiths etc. are frequently mentioned. A Brahmana of Saigrave gotra is presented to have dedicated a tank, a reservoir, a garden, a pillar and a stone-slab to the Samgha. A courtezen (Ganika) is also mentioned. She, with some of her other relatives, is shown to have made a shrine (Davikulika) of the Arahat, an Ayagasabha, a reservoir, and a stone-slab in the Arahat-temple. The instances mentioned above prove obviously this fact that not only the higher casts or wealthy men, but also the people belonging to the lower cast of society showed devotedness to Jainism and did their best in its propagation. It is interesting to note that just as in ascetic life the number of nuns is more than the monks, so is the case with lay-votaries, where female lay-worshippers had a lion share. The reason why Buddhism disappeared from its birth-place and Jainism survived lies in the role played by lay-votaries and it can be well stated in the words of Late Herman Jacobi, "It is evident that the lay-part of the community were not regarded as outsiders, as seems to have been the case in early Buddhism. Their position was, from the beginning, well defined by religious duties and privileges; the bond which united them to the order of Monks was an effective one......... The state of lay-man was one preliminary and, in many cases preparatory to the state 110

Page #199
of Monks-in the latter respect, however a change seems to have come about, in so far as now and for some time past the order of Monks is recruited chiefly from novices entering it at an early age not from lay-man in general. It can not be doubted that this close union between lay-man and monks brought about by the similarity of their religious duties differing not in kind but in degree has enabled Jainism to avoid fundamental changes within and to resist dangers from without for more than two thousand years while Buddhism being less exacting as regards the laymen underwent the most extra-ordinary evolutions and finally disappeared altogether in the country of its origin." A healthy process of mutual co-operation between ascetic and lay-people is found since the emergence of Jainism. Both were dependent on each other for the sake of their development and existence. One can not go ahead without the other and that is why both of them remained conscious of the problems of each-other. Jaina Acharyas made rules and regulations for the mutual relationship and the moral upliftment of lay.followers. We can find this from the various works of Sravakacara i.e. ethical code of lay-people compiled by great Acaryas (Law-givers). On the one hand it is the sacred duty of monks and nuns to preach the lay-man and lay-woman in the simple language so that these people could follow it easily and live a better life. On the other hand it is the duty of lay-votaries to offer food and other objects necessary for their religious life and to protect the Sramana-- Samgha. Obviously, there is no fundamental difference between Monks and laypeople in their moral-code-the difference is only of degree, not of kind. Besides, lay-people are asked to watch the behaviour and way of life of monks and nuns. The monks and nuns, if they deviate from the five basic tenets, are asked to give up their monkhood and consequently signs of their monkhood are taken off. The co-operation and mutual understanding brought a healthy environment owing to which the development of Jaina-samgha in the right direction has become possible. Thus lay-votaries have important place in the history of Jain religion. The role played by them in the propagation of Jainism is preponderant and laudable. Obviously, monks and lay-voteries are the first and second wheel of the same chariot of Religion. Research Associate P.V. Research Institute I T.I. Road, Varanasi-5.

Page #200
The Relevance of Jainism in the Present World Dr. Sagarmal Jain We are living in the age of science and technology. The growth of scientific knowledge and technology has given new dimensions to our life and has influenced each and every field of our living. Science has done a great service to mankind by providing amenities of pleasent living and has saved mankind from many miseries and uncertainties of the primitive past. Besides, it has destroyed many superstitions and religious dogmas, with the result that many of our traditional religious values and beliefs have been thrown away by growth of scientific knowledge and out-look. Today we know much about the atom but not about the values needed for a meaningful and peaceful life. In fact, we are living in the state of chaos. Our life is full of excitements, emotional-disorders and value conflicts. Thus our age is full of anxiety and mental tensions. Today what is needed for man, is mental peace and also harmony with his social environment. The question is : can Jaina religion meet this need of our times ? My view is that it can. - For Jainas, religion is the firm belief in the eternal and spiritual value of life. Lord Mahavira has given two definitions of religion in the Acaranga Sutra. (1) He says, 'Worthy people preach that the religion is mental equanimity'. Equanimity is considered as a core or essence of religion, because it is the real nature or essence of all the living beings including human beings. In a Jaina text known as the Bhagwati Sutra there is a conversation between Lord Mahavira and Gautama. Gautama asked Mahavira "What is the nature of soul ? and Mahavira answered, "the nature of soul is equanimity" Gautama again asked "What is the ultimate end of soul"? and Mahavira replied, "The ultimate end of soul is also equanimity". Acharya Kundakunda also equated the word 'Samaya or Samata' with svabhava or essential nature of soul, further he also explained "Svasamaya or Sva-svabhava as the ultimate goal of our life." Thus in Jainism, religion is to realise mental equanimity which is the essential nature of man. This enjoying of one's own essential nature means to remain constant in Saksibhava or Drstabhava. It is the state of pure knowership or subjectivity. In this state the consciousness is completely free

Page #201
from constant flickerings, excitements and emotional disorders and mind becomes equanimous. It is the pre-condition for enjoying spiritual happiness and the way. to get freedom from mental tensions, which are the Vibhavas or the impure states of our mind. This state of pure knowership is known in Jainism as Samayika which is the same as the equanimity of mind. This shows that our real nature is working in us for mental peace or equanimity and religion is a way of achieving this mental peace. According to Jainism the duty of a religious order is to explain the means by which man can achieve the equanimity of mind or mental peace. The main objective of Jainism is to emancipate man from worldly sufferings and mental tensions. First of all we must know the cause of these mental tensions. For, Jainism, the basic human sufferings are not physical, but mental. These mental sufferings or tensions are due to our attachment towards worldly objects. It is the attachment, which is fully responsible for them. The famous Jaina Text, Uttaradhyayanasutra mentions. "The root of all sufferings-physical as well as mental, of everybody including gods, is attachment towards the objects of worldly enjoyment". It is the attachment, which is the root cause of mental tensins. Only a detached attitude towards the objects of worldly enjoyment can free mankind from mental tensions. According to Lord Mahavira to remain attached to sensuous objects is to remain in the whirl. He says-misery is gone in the case of a man who has no delusion, while delusion is gone in the case of a man who has no desire desire; is gone in the case of a man who has no greed, while greed is gone in the case of a man who has no attachment. The efforts made to satisfy the human desires through material objects can be likened to the chapping off of the branches while watering the roots. Thus we can conclude that the lust for and the attachment towards the objects of worldly pleasure is the sole cause of human suffering. If mankind is to be freed from mental tensions, it is necessary to grow a detached outlook in life. Jainisn believes that the lesser will be the attachment the greater will be the mental peace. It is only when attachment is vanished that the human mind will be free from mental tensions and emotional disorders. For this Jainism preaches the vow of complete non-possession for the ascetics and the vow to limit one's own possession for the householders, which are technically called as Aprigrahamahavrata and prigrapha-parimana-vrata respectively. (2) Samata or equanimity is a personal or inner aspect of our religious life, when it is applied to the social life or when it is practised outworldly, it becomes Non-violence. Thus non violence is a social or outer aspect of our religious life. Thus in the Acaranga, Lord Mahavira gives another definition of religion. He remarks: "Living creatures should not be slain. should not be governed, should not be enslaved and should not be tormented. This is the pure, eternal and unchangeable Law or the tenet of religion". In other words, non-violence is the eternal 113

Page #202
and pure form of religion. In Jainism non-violence is the pivot on which its whole ethics revolves. In other words, violence represents all the vices and non-violence represents all the virtues. Non-violence is not a single virtue, but it is a group of virtues. In the Prasnavyakarana-sutra the term non-violence is equated with sixty. virtuous qualities, namely peace, harmony, welfare, trust, fearlessness, etc. Thus non-violence is a wider term. which comprehends all the good qualities and virtues. The concept of non-violence and the regard for life is accepted by almost all the religions of the world. But none of the religions observes it so minutely as Jainism. Jainism prohibits not only killing of human beings and animals but also killing of the vegetable life. To hurt the plants is also an act of violence or Himsa, Its basic principle is that the life, in whatever form it may be, should be respected, we have no right to take another's life, because every one wants to live as we do. The Dasavaikalika mentions that every one wants to live and not to die, for this simple reason, Nigganthas prohibit violence. It can be said that the Jaina concept of non-violence is not practical, even than we cannot challenge its relevance for human society. Though Jainism sets its goal as the ideal of total nonviolence, external as well as internal, yet the realisation of this ideal in the practical life is by no means easy. Non-violence is a spiritual ideal, which is fully realisable only on the spiritual plane. The real life of an individual is a physiospiritual complex; at this levelcomplete non-violence is not possible. A person can proceed towards the fullness of non-violent life only when he rises above the physical level. All the human beings have an equal right to lead an peaceful life. Though violence is unavoidable, yet it can not be the directive principle of our living, because it goes against the judgements of our faculty of reasoning and the concept of natural law. If I think that nobody has any right to take my life then on the ground of the same reasoning I also have no right to take another's life. The principle of equality propounds that every one has a right to live. The directive principle of living is not 'Living on others" or Living by killing', but 'Living with others' or 'Living for others'. Though in our world complete non-violence is not possible, yet our motto should be 'Lesser killing is better Living'. Further we must be aware of the fact that in Jainism non-violence is not merely a negative concept i.e. not to kill; but it has a positive side also, as service to mankind. Once a question was raised to Mahavira, 'O' Lord, one person is rendering his services to the needy persons, while the other is offering puja to you; among these two, who is the real follower of yours. Mahavira answered "First one is the real follower of mine, because he is following my teachings". Though some or other forms of violence is inevitable in our life, yet on this basis we can not conclude that the non-violence is not necessary at all. Just as violence is inevitable for living, non-violence is also inevitable for social living. 114

Page #203
So far as the existence of human society is concerned, it depends on mutual cooperation, sacrifice of self interest for the sake of fellow-beings and regard for other's life. If the above-mentioned elements are essential for our social life, how can we say that non-violence is not necessary for human life. Society exists not on violence but on non-violence, not on fulfilment of self-interest but on the sacrifice of self-interest. not on claiming for our own rights but on accepting the rights of others as our duty. Thus we can say that the non-violence is an inevitable principle of the existence of human society. At present we are living in an age of nuclear weapons and due to this the existence of human race is in danger. At present it is only the firm faith in the observance of non-violence, which can save the human race. It is mutual credibility and the belief in the equality of human beings which can restore the peace and harmony in human society. Regard for other's ideologies and faiths : Jainism holds that the reality is complex. It can be looked at and understood from various view-points or angles. For example, we can have hundreds of photographs of one tree from different angles. Though all of them give a true picture of it from a certain angle, yet they differ from each-other. Not only this but neither each of them, nor the total of them can give us a complete picture of that tree. They individually as well as jointly will give only a partial picture of it, So is the case with human knowledge and understanding : we can have only a partial and relative picture of reality, we can know and describe the reality only from certain angle or view-point. Though every angle or view-point can claim that it gives a picture of reality, yet it gives only a partial and relative picture of reality. In fact we can not challenge its validity or truth-value, but the same time we must be aware of the fact that it is only a partial truth or one-sided view. One who knows only partial truth or has a one-sided picture of reality, has no right to discard the views of his opponents as totally false. We must accept that the views of our opponents may also be true from some other angles. The Jaina-Theory of Anekantavada emphasises that all the approaches to understand the reality give partial but true picture of reality, and due to their truth-value from a certain angle we should have a regard for others' ideologies and faiths. Thus Anekantvada forbids us to be dogmatic and one-sided in our approach. It preachs us a broader outlook and open mindedness, which is more essential to solve the conflicts due to the differences in idealogies and faiths. Prof. T.G. Kalghatgi rightly observes *The spirit of Anekanta is very much necessary in society, specially in the present day, when conflicting idealogies are trying to assert supremacy aggressively. Anekanta brings the spirit of intellectual and social tolerance. For the present-day society what is awfully needed is the virtue of tolerance. This virtue of tolerance i.e. regard for others' ideologies and faiths is maintained in Jainism from the very beginning. Mahavira mentions in the Sutrakrtanga, 115

Page #204
'those who praise their own faiths and ideologies and blame that of their opponents and thus distort the truth will remain confined to the cycle of birth and death.' Jaina philosophers all the time maintain that all the view points are true in respect of what they have themselves to say, but they are false in so far as they refute totally other's view-points. Here I would like to quote beautiful verses of Haribhadra (8th century A.D.) and Hemchandra (12th century A.D.), which are the best examples of religious tolerance. Haribhadra says : 'I bear no bias towards Lord Mahavira and no disregard to the Kapila and other saints and thinkers, whatsoever is rational and logical ought to be accepted.' Hemchandra says: "I bow all those who have overcome the attachment and hatred, which are the cause of worldly existence, be they Brahma, Visnu, Siva or Jina." Jaina saints have tried all the times to maintain the harmony in different religious-faiths and they tried to avoid religious conflicts. That is why Jainism has survived through the ages. The basic problems of present society are mental tensions, violence and the conflicts of ideologies and faiths. Jainism has tried to solve these problems of mankind through the three basic tenets of non-attachment (Aprigraha), non-violence (Ahimsa) and non-absolutism (Anekanta). If mankind observes these three principles, peace and harmony can certainly be established in the world. Director P.V. Research Institute Varanasi-5. Kills he anger by forgiveness Pride by humility Attachment by Simplicity And greed by contentment. Dasavaikalika, Chap. VIII 38 116

Page #205
The Role of the Jaina Heritage in Today's World. Dr. John R.A. Mayer The underlying assumption of the present paper is that while spirituality is a global phenomenon, manifesting itself in the wisdom literature of the variety of religious traditons, nonetheless each of the major traditions has distinctive emphases and elements which constitute a unique contribution to the global spiritual heritage. Furthermore, we believe that the significance of modern technology and the facility of communications from one culture to another is that each tradition can enrich and enhance the living, dynamic aspects of every other one, so that while cultural variety can and should be maintained, mutual religious understanding and appreciation can develop among the traditions. . Herein we shall explore the specific contribution of the Jain tradition to the human heritage, emphasizing the special need that Western societies now have to recognize, value and integrate the teachings of the Jainas into their lifestyles and their spirituality. Although the Jaina heritage is very ancient, since the twenty-fourth of its great teachers or Tirthankaras, Lord Mahavira lived 2500 years ago, and his predecessor, Lord Parshva, is thought to have lived 250 years earlier, it has so far had a substantial impact only on the culture of India. This is largely due to the fact that its spiritual practitioners were enjoined to travel on foot only, out of reluctance to be injurious to animals others use as beasts of burden. We believe that the 21st century can augur a substantially increased global influence for the teachings of the Jaina Tirthankaras, and the sages and devotees who have kept alive those traditions. These survive not only in literatures, sutras, and architecture, the physical expressions of a civilization, but, even more importantly, in personal life-styles and attitudes whose relevance to our present world is beyond question, beyond doubt. The first and foremost of the Jaina teachings is Ahimsa, non-violence, noninjury. In a world which is violent, and, regrettably, increasingly so, it is of utmost importance that the call to non-injury be effectively put, so as to waken the

Page #206
echoes of the awareness of each one of us, wherein the recognition of the truth of this imperative is both deeply established and deeply hidden. Too many modern human beings are out of touch with the awareness of the impropriety of violence, and hence have become insensitive to the ever increasing intrusion of violence into domains of our existence where heretofore it had a much lesser role. I have in mind areas such as entertainment and amusement, which often takes a seemingly innocent but actually very pernicious violence as its focus. As human beings amuse themselves with violent presentations, attitudes are developed which can be translated from the imaginary world of amusement to the actual world of other sentient beings, so that one becomes almost unconsciously, almost inadvertently malevolent, vicious toward those one deems opponents, willing to harm them even to the point of extinction. And as these attitudes harden into lifestyles, the world becomes a dangerous place, threatening even the survival of civilization. The increasingly sophisticated weaponry of modern militarist states, in the hands of individuals who are not deeply aware of and committed to the doctrine of Ahimsa is one of the greatest sources of challenge to mankind. Purely political or econo mic approaches to the preservation of peace on the planet are bound to fail unless undergirded by spiritual values, which are focussed in the principle of non-injury. Of course, non-injury is not merely abstaining from physical or military destruction; its roots are in the attitudes, the intentions of individuals. Malice, disregard, yes, even indifference to the plight of the other is a source of injury, and thus, the integration of Ahimsa into our lives entails the concernful caring of the welldeveloped spiritual being toward all sentiency. And such an attitude must become an active accompaniment of every state of consciousness-sleeping, wakeful and meditative-contemplative, Clearly, non-injury also has implications to diet and animal husbandry. It is well known that Jainas are vegetarians. They recognize that the eating of meat implies the deliberate slaughter of the animal consumed. They further see that the ingestion and integration of the energies and attitudes of the frightened and suffering, dying animals harms those who partake of them. Jainas would rather cultivate a wholesome, scientifically sound vegetarian diet, which would benefit everyone. On reflection it becomes evident that a carnivorous society inflicts injury on animals not only when they are killed, but also, frequently, in the very way they are raised. Many chickens, turkeys are hatched, herded in crowded conditions, prevented from moving, fed on artificial, hormone-soaked feed, and permitted to develop prematurely, only to be slaughtered. Such a procedure may be "efficient" and "profitable" from an economic perspective, but it clearly violates any respect that the life of animals should command. Insensitivity to animal rights is one dimension of a fading conact with the fundamental principle of non-injury. A further beneficial side-effect of the vegetarian approach to life is the fact that by not cycling edible grain through unnaturally kept animals, there will simply be more 118

Page #207
food to feed the many undernourished people in the world, for it takes approximately 5 kg. of edible grain to produce 1 kg. of meat. Thus the observance of Jaina precepts on a larger scale will directly reduce hunger in the world ! Living in a non-injurious way is not easy. Temporal, goal-oriented activity usually involves struggle, overcoming, transcending, competing. The problem is how to do all this in a non-injurious way. Clearly, this does not mean that one is never to oppose an opponent, or never resist an oncoming aggressive force. That would be mere passivity, a non-caring for what happens. The man of good-will, in contrast, must resist evil, but not harm anyone, including the evil-doer. Preventing the evildoer's wicked will from being effective and realized is not harming the wrong-doer; to the contrary, it is helping him, for the process of energetic prevention may give him time and opportunity to realize the damaging character of his intentions. Non-injury also entails the realization that one is occasionally causing injury to another unintentionally. Even if such unintended actions cannot be entirely avoided, their consequences are minimized by the development of a forgiving attitude. The Jain liturgical reminder for the need to seek the forgiveness of those wronged, and to forgive those who have hurt one, are very functional elements in the character of a spiritually developed being. It takes little reflection to realize that unless one is actively forgiving, one cannot fully appreciate the nature of being forgiven. Thus it is enjoined in the tradition of the Jainas to forgive and forget ones wrongs. Therewith it is much easier to cultivate an attitude of compassion toward all and each, even those who inadvertently or deliberately injured one. Finally, we come to the genius of the Jaina recognition that truth is perspectival. Assertions are always assertions from a point of view, and often seeming contradictions, oppositions are reconcilableonce one admits the perspectival character of each. Thus unlike the absolutism of most spititual traditions, which have so fequently led to intolerance and bloodshed, the Jaina teaching of Syadvada enables the Jaina practitioner to recognize that what seems so from his own perspective may have no less nor greater a truth that what seems to from the genuine perspective of another. Consequently it is specifically Jaina spirituality which is particularly well suited to the needs of a society which embraces pluralism, and values the variety, multiplicity, and distinctiveness of the cultures and civilizations that humanity has given rise to. With the growing awareness for the need to protect and value diversity, and prevent it from being engulfed by a monotonous and imperialistic mode of thinking and being, we can recognize, value, honour and accept the teaching of the Jainas concerning perspectival truths, ultimately recognizing that honest disagreement needs invite no more conflict between those who disagree than is called for when one individual expresses a preference for milk in 119

Page #208
one's tea, while the other wants lemon. The recognition that no predication exhausts what can be said about something, that from different aspects different claims may hold true about the same thing, is an important philosophical teaching whose practical consequences will facilitate a genuine brotherhood of mankind. We must recognize that the condition for community is not identity of views, but rather, an imaginative appreciation of how it may be the case that what is so for us is not so from the position of our neighbour. . In conclusion, then, we see that it is important for the whole world to learn the teachings of the Jainas, so that everyone may profit from the wisdom of that heritage. Unless we do so soon, we may discover that the neglect of these principles can teach these very principles much more harshly than the gentle Sutras and their gentle practitioners would. Brock University, St. Catharines, Ontario, Canada. Those who have attachment, For shape, colour, form and all, By mind, word and body, All such live in misery. Uttaradhyayana, Chap. VI 12 120

Page #209
Dynamics Of Extinction To satisfy human egoistic, political and economic objectives, the corporate exploration of the 'natural world-life proceeds space from the artict to the antarctic. Habitat loss, unhealthy competition for remaining finite resources, air-water pollution and species extinction are examples of devasting effect 'Homo-Sapies has exerted upon the planet. Shri Bharatbhai B. Shah Earth's biota now appears to be entering an era of extinction that may rival or surpass in scale that which occured at the end of CRETACEOUS' some sixty-five million years ago. What is unique and particularly frightening about the current global destruction is that for the first time, the crisis is going to be a result not of some catalysmic, intersteller event, such as the asteroid impact which forced the dinosaurs and about 55% of earth's other marine species into extinction but rather is being precipitated by an overshoot of carrying capacity by an everenlarging human population and ruthless destruction of animals and forests. The steeply rising curve of exponential human growth superimposed on a plot of the rapidly declining life-sustained both should herald alarm and call for responsible emergency action. But instead there is increased political immaturity and instability as nations are themselves in an attempt to obtain ever-dwindling all natural resources of the world for their own self-centered economic benefit. As the earth's expensiveness becomes seemingly smaller it is imperative to begin thinking in terms of members of an international community which can't survive without mutual trust and co-operation and love must supplant the patriarchal dominionistic attitudes of competing, warring nations. The homocentric assumptions which sanction the destruction have neither a moral nor rational basis and we all must challenge them on every front. The continued destruction of all animal lives and wild lands in order to obtain more legal tender to keep a frail economic system in power a little longer must be viewed as the genocide which it really is. Although the violent history of humanity gives us a little cause for hope, we must also remember that in our bodies is the genetic information beginning with the dawn of biologic life and shared with all the creation. We have an inherent will

Page #210
to survive, to evolve, to become more life-affirming. We must cease listening only to our analytic, rational left hemisphere's proclamations that simply another technological fix can pull us through these current global straits or for believing that lower-animals (so-called) must continue to die to provide non-essential goods to human population who are unwilling to accept the responsibility for having grown beyond the carrying capacity of the environment. We must attend to the intuitive, creative vision of what even a slight shift in moral consciousness could achieve. We must move from an egorentric world view to an ecocentric one, from an I-relationship with others to an I-thou', for we are all members of one family with one shared future and that future can only be assured if we give up our seperateness and egocentric attitude and commit to the revolution of life and revere it. Animals should no longer be considered things' but should receive a special status of sympathy and compassion. What is man without the beasts'. If all the beasts were gone, man would also die from a great lonliness of spirit and ecological imbalance. For whatever happens to the animal kingdom soon happens to man. All things are interconnected Alas ! whatever befalls the earth, befalls the sons of the earth. Man did not weave the web of life; he is merely a strand to it. Whatever he does to the web, he does to himself. Nishit" St. Xaviers Coliege Road Navrangpura Ahmedabad-380009 Men who acquire wealth by evil deeds, By adhering to principles which are wrong, Fall into trap (of their own passions) With Karma fetters, they go further down. Uttaradhyayana, Chap. IV 2. 122

Page #211
Siddhachalam Guru Shakti, Siddhachalam Chander Jain, London, Canada In the United States, Guruji's main Ashram is Siddhachalam, in New Jersy. It is a beautiful 108-acre hill-top property located near the Pocono Mountains in New Jersey. Its establishment, by His Holiness Acharya Sushil Kumarji Maha. raj (Guruji), in 1983 marked the fulfilment of his dream for a spiritual, non-violent community ...a retreat for spiritual renewal ... and an international center for Ahimsa. Siddhachalam provides the ideal peaceful environment for the practice and study of the esoteric science of Arhum Yoga. This system is based on the ancient teachings of the Arihantas, the highest enlightened prophets in the Jain tradition. Ahimsa is the foundation of this spiritual community, whose objective is the upliftment of the individual and the greater family of man through spiritual practice and studies in self-awareness. Retreats & seminars are offered for adults with special summer camps for children in the many aspects of Arhum Yoga. This is Guruji's main Ashram in the United States. From here work is carried on concerning correspondence, publications, coordinating activities among Guruji's centers and dispersing teachings. Siddhachalam is a resident community for monks and nuns, laymen and laywomen. And it is headquarters for the International Mahavir Jain Mission, the World Fellowship of Religions and the Kundalini Science Center-all founded by Guruji. The center is the first Jain community of its kind in the West, for Jains of all sects and practitioners of all religious backgrounds. Siddhachalam actively promotes Ahimsa for world peace, and vegetarianism and non-violence to animals. The ashram property is a wildlife sanctuary. Future Plans Several beautiful statues of marble and brass of various Tirthankaras (Arihantas) have been installed at Siddhachalam and are presently in the temporary temple in the meditation hall. These were kindly donated by Shree Jain Sangh, Mamblam, Madras. Future plans for worship facilities at the ashram include the establishment of "Panch Tirth". These will be replicas of five of India's beautiful shrinesPalitana, Sikharji, Pavapuri, Bahubali and Mahaveerji.

Page #212
Also to be established is the Ahimsa University offering accredited courses in religious, philosophical, yogic and social studies. The ashram will include wholistic healing center, library and Jain art gallery. Other Centers Other resident Ashrams are the Acharya Sushil Jain Ashram in Staten Island, and the Acharya Sushil Jain Meditation Centers in Long Beach CA, and Aurora OH. There are many other centers and branches of the International Mahavir Jain Mission in the various cities of the U.S. and Canada. These are active communities of devotees who regularly host Guruji for retreats, seminars and lectures in their areas. The same is true for the many centers and IMJM branches established throughout the East and West, when programs are scheduled during Guruji's extensive tours. In India the main Ashram is Ahimsa Vihar in New Delhi. The headquarters for South India is the newly renovated Ashram in Madras. Property has been donated in Hyderabad and Ratlam for the constructon of other Ashrams. Also in the planning are ashrams in Bangalore, Calcutta and Bombay. Residents The Ashram is comprised of a now small community of residents and a much larger general membership which help to serve and support Siddhachalam physically and/or financially. of the resident staff, some manage the center's business, publications, correspondence, maintenance, teaching programs, etc. Others work outside of the ashram in the fields of health care and education, thus supporting the ashram monetarily. Several renunciates are among the staff of Siddhachalam. These swamis are members of the Arhat Sangh, which was established in 1979 with the blessings of H.H Upadhyaya Kavi Shri Amar Muniji Maharaj at Veeraytan in Rajgir, India, for the purpose of spreading the teachings of the Arihantas in the West. Guruji with devotees 124

Page #213
Tirthankar Pratima at Siddhachalam SH VAN . ...... AN . 3 Meditation Hall at Siddhachalam

Page #214
Jain Centers and Societies (North America--U.S.A., Canada and others) The number of Jains residing in U.S.A. and Canada is growing rapidly, with a total number nearing fifty thousand. The Jain Community can now claim about ten following well-established Jain Temples and Ashrams besides others. SIDDHACHALAM (New Jersey) JAIN CENTER OF NEW JERSEY (U. S. A.) JAIN CENTER OF AMERICA (QUEENS-NY) MUNI SUSHIL JAIN ASHRAM (STATEN ISLAND-NY) JAIN CENTER OF BOSTON (NORWOOD, MASS.) JAIN TEMPLE (PITTSTBURGH) JAIN TEMPLE (CHARLOTTE, NC) JAIN ASHRAM (LONG BEACH, CALIF.) JAIN ASHRAM (AURORA, OH) JAIN CENTER (TORONTO, CANADA) Under the able guidance of Acharya Sushil Kumar ji, many chapters of International Mahavir Jain Missions (IMJM's) have been opened in U.S.A., Canada and other parts of the world. Siddhachalam is the Headquarter of IMJM, and also growing into an active link between many independent Jain Societies/ Centers. The Jains in North America are taking a very keen interest in future development of Siddhachalam as a place of great pilgrimage in this part of the globe. Gurudev Shri Chitrabhanu ji has also established many Jain Meditation Centers and contributed substantially through his publications and lectures for propagating Jain religion in U.S.A. and Canada. In the following pages is given the list of Jain Centers and Societies of North America (U.S.A. & Canada) and other countries. Any errors and ommissions in the list may kindly be intimated to : The Secretary General, Ahimsa International, 688 Baba Kharak Singh Marg, New Delhi-110001 (INDIA) and Siddhachalam.R.D. No. 4. Box 374, Blairstowns, N.J. 07825, U.S.A.

Page #215
SOCIETIES AND CENTERS OF NORTH AMERICA (U.S.A. & CANADA) Jain Society of Toronto, 247 Parklawn Rd., Toronto, Ont, Canada M8Y 3J6 Mr. Ramnak Kothari 416 498 1597 This society has a place of worship. Regular Puja and Jain School for children along with celibration of all Jain festivals are the main activities. V.P. Mr. Motilal Champse, Sec. Mr. S.A. Bhuvanendra, Tre. Mr. M. Shah. Jain Society of Metro Washington, 11820 Triple Crown Rd., Reston, VA 22091, U.S.A. Dr. Manoj Dharamsi 703 620 9837 Puja, Bhavana, Teaching Jain Religion to children, adult discussion group once a month, arranging speeches by Jain Scholars, maintaining a Jain Library and a yearly camp are the main activities. V.P. Mr. Ramnik Sanghvi, Sec., Dr. Harshad Shah, Tre. Mr. S. Shah. India House of Worship Inc., 1428 Chilton Dr. Silver Springs, Maryland 20904 Dr. Mukund J, Shah 301 279 0985 Publishes a quarterly journal "Samskar in English, Hindi & Gujrati". Puja and organising Parvachans are the main activities V.P. Mrs. Daksha N, Shah, Sec. & Tre. Mr. B.P. Shah Jain Center of Pittsburgh, Hindu Temple, P.O. Box 56 Monroville PA 15146, U.S.A. Mr. Vinod Doshi 412 856 9235 In their new place of worship, this group celebrates all Jain festivals and provide Cultural, Intellectual and Religious interchanges between Jains and other communities. Mr. Premchand Shah, Mr. Vinod Shah and Mr. Vasant Shah. Jain Society of Greater Detroit, 43198 Carlisle Ct. Canton, MI 48187, U.S.A. Mr. Suresh Shah 313 453 8843 Children Camp, Lectures by Scholars, Jain Study Classes and celebration of Jain parvas. V.P. Sharad R. Shah, Sec. R. Chandrakant, Tre, M. Doshi Jain Society of North Texas Inc. 905 Morningstar Trail Richardson, TX 75081, U.S.A. Dr. Anant K. Jain 214 231 5208 Children and Adult Religious Education and Discussion, Satsang and arti are the main activities. V.P. J.C. Shah, Sec. & Tre. Mr. Manoj Shah. Jain Society of Houston, 5603 Canyon Forest Dr. Houston TX 77088, U.S.A. Krishna A. Gosavi 713 445 0261 Bhavana, celebration of Jain parvas and Lectures of Jain Scholars and Education V.P. Manoj Kumar, Sec. Bharat Shah, Tr. Mohit Shah. 127

Page #216
Jain Center of Southern California, 2912 W. Lincoln Ave, Anaheim CA 92801, U.S.A. Mr. Shiris B. Seth 714 527 2455 Children Camp, Mahila Mandal, Swadhyaya Group, Library and Pathshala for Children alongwith Puja and Jain religious celebrations. V.P. Dr. M.B. Mehta, Sec. Ramesh P. Shah, Tr. Chandrakant Shah. Jain Study Center of North Caroline, 1119 Flanders St. Garner NC 27529, U.S.A. Ramesh G. Fofaria 919 772 8473 Distribution of Jain Literature, Children Program, Philosophical Discussion on Jainism and other Religions, Puja etc. and Family Group Camping. V.P. & Tre. Bipin Shah, Sec. Parvin K. Shah. Jain Center of Cincinnati & Dayton, 1606 N. Marshall Rd. Middleton, Ohio 45042, U.S.A. Dinesh Punater 513 422 7563 Publishes membership directory & monthly News letter, Meditation sessions Invite Speakers, Celebrate Jain Parvas and Annual picnic in summer. V.P. Mr. Damroo Shah, Sec. Mr. Niranjan Shah, Tre. Mr. Parvin Shah. Jain Society of Greater Cleveland, 13579 Ridge Rd. North Royalton Ohio 44133, U.S.A. Dr. K.C. Bhaiji 216 237 7589 This is the Head office for International Mahavir Jain Mission. Bhavana and Celebration of all Jain festivals. Publication and Distribution of Jain Literature Medical Aid to Visiting Jain Gurus. V.P. Dr. T.J. Salgia, Sec. & Tre. Mr. Manohar Daga. Jain Center of Connecticut, 1 Coach Drive, Brockfield Ct 06805, U.S.A. Ashwin V. Shah 203 795 0430 Organising Plgrimage tours, Invite Jain Scholars and Musicians, Children Programs, celebration of all Jain festivals, Library, Bhavana and Prayers. Sec. Navin M. Chheda, Tre. Bharat H. Shah. Jain Society of Rochester, 1494 Jackson Road Penfield NY 14526, U.S.A. Kokila Doshi 716 586 7560 Monthly Poojas, Classes for Children, Celebrate Jain Festivals, Samvatsary Prtikraman, Invite Speakers and Annual Picnic. V.P. Dilip Mehta, Sec. Surekha Rajparia, Tre. Nancy Shah. Jain Society of Long Island, 22 Cedar Place Kings Park NY 11754, U.S.A. Harish Shah 516 269 1167 Publication of regular Newsletter, Celebration of all Jain Festivals, Monthly Meditation, Meeting and Bhavana. V.P. Jayant Shanghavi, Sec. Arvind Vora, Tre. Praful Lakhani. 128

Page #217
Jain Center of South New Jersy, 38 Dunhill Drive Voorhees, Nj 08043, U.S.A Mahesh Shah 609 772 1527 Inviting Jain Scholars and Musicians, Religious Classes, Puja, Celebration of All Jain Festivals and Bhavana. Jain Center of America, 43-11 Inthaca Street Elmhurst Ny 11373, U.S.A. Rajani Gandhi 516 248 8553 Celebrate all Jain Festivals in their own Temple, Regular Puja and Bhakti, Paryushan observation are their main activities. V.P. Kumar Javeri, Sec. Arvind Vora, Tre. Naresh Shah. International Mahavir Jain Mission, 7 Shavian Court, London, Ont. Canada N6G 3G9 Mrs. Raj Kumari Jain 519 432 7726 Actively engaged in Coordinating various Jain Organisations in North America and Participation in Jain Study Group of Ontario and the activities of Siddhachalam. Sec. Chander M. Jain. House of Health & Yoga, 197 Niagara Blvd. Fort Erie, Ont. Canada L2A 3G7 Mr. Shanti Parakh 416 871 7987 This the Head Office for I.M.J.M. Ontario, Celebrate all Jain Festivals, Arrange Lecture Workshops for visiting Scholars and Yogies, Propogate vegetarianism, Natural Healing through Reflexology and Herbs. International Mahavir Jain Mission, 128 Westwood Crescent Welland, Ont. Canada L3C 4R3 Mr. Kamal K. Jain 416 735 6194 Actively engaged in establishing a Jain Center in Niagara Peninsula Ontario, Canada and assisting various I.M.J.M. organisations in North America. International Mahavir Jain Mission, 8245 Renard Street, Brossard PQ. Canada J4X 1R6. Mr. Parkash Baid 514 465 2542 In their own Place of worship they do Bhajan, Kirtan and Puja every Month, Celebration of all Jain Festivals V.P. Mr. Pawan Jain. International Mabavir Jain Mission, 30502 Abington Ct. Laguna Niguel Ca. 92677, USA. Mr. Mohinder Singh Jain 714 522 6256 Children Camp for Religious Studies, Arranging of Lectures on Jain Philosophy, Meditation and Yoga meetings, Celebration of all Jain Festivals and Social and Cultural Get togethers. V.P. Inder Jit Jain, Sec. Sumat K. Jain, Tre. Surjit K Jain. Jain Meditation Int'l Center, P.O. Box 823 Station 'K' Toronto Ont. Canada M4P 2H2 Irena Upenieks 416 787 7309 Sponsoring Public Lectures for Jain Scholars, Distribution of Books on Jainism and Meditation, Consultations on Vegitarion Diets and Fasting and weekly Meditation Evening. Sec. Gerri Dube, Tre, Cherryl Connoly. 129

Page #218
The Yoga & Meditation Center of Pit', 707 Bellefonte Street, Pittsburgh Pa 15232, U.S.A. Susan Segall (Sharda) 412 682 2261 Audio & Vidio Lectures on Jain Philosophy, Weekly Satsang, Group Instructions on Hatha Yoga & Upayoga, Vegetarian Cooking and Meditation and Individual Counselling. V.P. Judy Martin (Sujata), Sec. E. De Piero (Kauruna). Tre. J. Beelbot (Jugadish). Jain Meditation Center, P.O. Box 87 Burlington, Boston Ma. 01830, U.S.A. Jonn Sherwood (yogashree) 617 272 3980 Meditation Classes at and Center at Community College, Hatha Yoga and Nutrition Classes. V.P. Valentina Canelias, Sec. Tim Hauserman. Jain Meditation Center, 21 Mellon Avenue, West Oranga, NJ 07052 U.S.A. Danesh (Derek) Cockayne 201 731 0023 Open Talks and Discussions on everyday problems, Meditation, Discussion on How to Respond to different Energy Centers, and Healing oneself using these Energy Centers. Bahubali (Bob Feinson) Jain Meditation Centre, 426 West Ellet Street, Philadelphia, Pa 19119 U.S.A. Kamala (Kathy Tague) 215 438 2953 An on-going study group on Sunday evenings using tapes and books, Accomodation for out of town guests available. Jain Meditation Int'l Center, P.O. Box 730 Radio City Station, New York Ny 10019, U.S.A. Shree Chitrabhanu 212 534 6090 World Head Office for JMIC. Vidio Talks, Begining Meditation, Meditative Counselling, Meditation and Stress, Vegetarian cooking and Animal Rights Coalitions. Jain Peace Felloship, 481 Elmwood Avenue, S. Norwalk Ct. 06854, U.S.A. Prem Hart 203 866 2785 Holiday satsang, Meeting twice monthly. Jyoti 212 737 1488, Mamata 212 362 6483 Siddhachalam RD4, Box 374 Blairstown NJ 07825, U.S.A. Acharya Sushil Kumar 201 362 9793 This is the North American Head Office of International Mahavir Jain Mission. [Please see the Article for Siddhachalam in this Souvenir for detailed list of activities.) International Mahavir Jain Mission, Canada, Moraine Hill Drive, Scarborough (Ont) CAN. Harish Jain Tel. 416-293-7343 This is the Canadian Head Office of IMJM. 130

Page #219
Some other Societies : Jain Social Group 30526 Rhone dr. Rancho Palos Verdes CA90274 U.S.A. Mahendra Khadhar Ahimsa Vihar 7 Tomahawk Lane Westport Ct06880 Pauline Mitchell 203 255 5870 Jain Society of Charlotte 6215 Old Coach road Charlotte NC 28215 Dhiru Bhai C. Patel 704 535 2111 Internationol Mahavir Jain Mission 7913 Cox road 2 Westchester OH 45069 U.S.A. Dr. Sulekh C. Jain 513 777 1554 International Mahavir Jain Mission 7 Pinlock Drive Galesferry CT 06335 U.S.A. Yoga Nand (Ric Pezzulo) 203 464 6335 Jain Centre of Greater Boston 83 Fuller Brook Road Wellesley. MA 02181 U.S.A. Vinay Jain 617 237 5997 Jain Society of Chicago P. O. Box 1213 Morton Grove IL 60053 U.S.A. Bhupan Shah 312 674 0592 Jain Society of Chicago P.O. Box 1043 Bensenville, IL 60106 U.S.A. Jain Society of Kansas 403 Holiday Drive Lansing, KS 66043 U.S.A. Swaran K. Jain Jain Center of New Jersey 233 Runnymede Road Essex Falls, NJ07021 U.S.A. Sanat Jhaveri 201 228 4355 International Mahavir Jain Mission 5540 Woodbury Hills Drive Parma OH 44234 U.S.A. Dr. Tansukh Salgia 216 884 8939 Muni Sushil Jain Ashram 722 Tompkins Ave Staten Island NY 10305 U.S.A. Acharya Sushil Kumar 718 447 4948 Jain Center of Northern California 3552 Lancelot Court Fremont, CA 094536 U.S.A. Prem Jain 408 736 9730 International Mahavir Jain Mission 3125 E. Ocean Blvd. Long Beach CA. 90803 U S.A. Mohinder Singh Jain 213 438 8368 Internation! Mahavir Jain Mission 161 Devorah Drive. Aurora OH 44202 U.S.A. Peter Funk 216 562 9802 Center for Meditation & Holistic Health 1017 State Street. New Haven CT. 06511 U.S.A. Jai Ga Neshananda 203 785 1236 Ahimsa Vihar 80 Fulling Mill Lane Fairfield CT. 06430 U.S.A. Guruchhaya (Sue Currim) 203 255 0432 N.E. Siddhachalam Foundation 5McNeil Drive Southboro MA. 01772 U.S.A. David Markey 617 324 4318 Jain Yoga Center 190 Clifton Street Malden MA. 02148 U.S.A. Pat Bruno 617 324 4318 131

Page #220
International Mahavir Jain Mission 4882 Scarletwood Terrace San Jose CA 95129 U.S.A. Pravin Jain 408 257 5491 Jain Centers and Societies-World Wide International Mahavir Jain Mission 38 A Macdonnell Road 4/PL Hong Kong Bhimraj Kothari Tel 237454 International Mahavir Jain Mission 2209 Vickers Drive Plano TX. 75075 U.S.A. Sudhesh Arora 214 596 8676 Jain Center of Houston 3419 Palm Desert Lane Missouri City TX. 77459 Jain Asharm 322 Hamstead Road Handsworth Wood Birmingham B20 2RA (U.K.) Harish Mohan Jain 021 551 1769 Jain Ashram 321-323 Kilburn High Road London NW6 7JR (UK.) Jagdish Jain 328 3646 International Mahavir Jain Mission 25 Sunny Gardens Hendon, London (U.K.) Pushpa Jain 01 203 1634 Jain Asharm U.S.A. Mahavira International 608 5th Avenue New York NY 10020 U.S.A. K. C. Surana 212 489 1070 Mahavir International 25 Inner Circle Des Plains IL 60016 U.S.A. 15 Ahornen Laan Wilrijk, Antwerp, Belgium S. C. Mehta Tel. 38 278 465 International Mahavir Jain Wission P. O. Box 1429 Mombasa, Kenya. Africa. Vinay C. Savadia Jain Social Group Chicago Arvind Shah 312 887 8770 U.S.A. When other sleep, be thou awakeTrust not anyone, thou prudent and wise Dangerous are moments, week thy frame Be ever alert like a Bharunda bird. Uttaradhyayana, Chap. IV. 6 132

Page #221
The Spell of The 'Mantra' (An Individual Perception) Shri Lakshmi Chandra Jain I am the fortunate inheritor of the magic Mantra NAMOKKAR Recited by millions of devotees Multiplied billions of times In mute utterances. I have realised instinctively The magic might of Mantra. It is not merely a verbal text It is the sheet anchor of my Soul-- Our Souls. Its texture, through all its warp and woof, is woven with Faith and Fervour Piety and Devotion of millions and millions of my predecessors and compatriots. I am the proud inheritor of the Mantra ! Its magic and mystique Has ever been a moving experience For those in Conflict, distress and dire doom. How does the magic work, I wonder ! Acharyas and Pandits have explained word by word, letter by letter, syllable by syllable -- its significance. Though their erudition baffles + The faith kindles brighter.

Page #222
We recall the story of a repentent Illiterate thief-Anjan who mastered his fears Through faith reposed unflinchingly In the utterance of the Mantra By the Seth-Sudarshan. The sound of the end-syllables Reverberated in his brain, tilt of the Soul's Song "Tanam Tanam Tanam Seth's utterance is Pramanam My article of Faith. To decode the metaphor is to explain that the Mantra worked as Anjan' (eye-drop) To cure the thief of his blind greed So he could have the perception, of all that is spiritually beautiful, Sudarshan'. How do I recite the Mantra ? NAMO ARIHANTANAMBut Why not Namo Siddhanam ? Logic questions; the instinct repliesThough, the Siddha The First and in the forefront The most supreme and really liberated A formless, weightless, effulgence Far far from us Reposed in unruffled bliss Self-reflecting knowledge Unalloyed prowess Pure and prestine perception, Deserves precedence, yet Spiritually Self-seeking as we are, We prefer to remember first The Arihant, the Tirthankar The Ford-builder, the benevolent helmsman of our Age. His preachings and precepts Accessible to us through, GanadharThe upholder and interpreter of the Lord's doctrines For the good of the Ganas-the people. 134

Page #223
From Rishabha to Parshva Each of the twentythree successive Ages, Followed in the footsteps of its Tirthanka: Ours is the aeon of Mahavir Spanning these twentyfour centuries! Hallowed is our prayer Capsuled in the eternal Flow of Time Namo Arihantanam. And I bow to the trinity of the Ascetic Order : Namo Ariyanam My homage to Acharyas Who guide the Sangh to spiritual ascendency Collectively and individually Administering atonements to the faltering ones Holding up the moral mirror To reflect the glory of the Triple Path And solidity of the fourfold pillars of Social order Shravaks, Shravikas, Munies and Aryakas. NAMO UVAJJHAYANAM I bow to Upadhyayas Who generate veneration to learningDisciples and helpmates of Acharyas Ever teaching, ever learning The torchbearers of the Dharma. NAMO LOYE SAVVA SAHUNAM I bow to the Sadhus The gentle souls Who in all climes and countries Travel the tortuous path of Mahavratas With equanimity Always alert in the control of mind, word and deed Apostles of Ahimsa WHATEVER THEIR CREED! 135

Page #224
Categories in their composit reckoning These are the Parmeshthis Five Staying steadfast in their goal supreme, I bow to them The fountain-heads of all grace That vanquishes sins, The blessing that surpasses all other blessings In its potential benefaction. MANGALAM. Bharatiya Jnanpith 18, Institutional area, Lodhi Road, NEW DELHI-3 Time fleets, quick passes the day, Pleasures last not till eternity, They come to men to go away, Like birds when fruitless becomes a tree. Uttaradhyayana, Chap. XIII. 31. Pleasures give but little joy, Suffering intense and very long, Worldly life obstructs liberation, of evil it is a veritable mine. Uttaradhyayana, Chap. XIV. 13. 136

Page #225
International Mahavir Jain Mission, Canada Dr. Harish Jain, Hamilton, Canada Mr. Chander M. Jain, London, Canada The International Mahavir Jain Mission is registered as a charitable, nonprofit Corporation in Ontario, Canada on Nov. 18, 1983. The Trustees and the Officers of this Corporation have applied to the Government of Canada for a similar Status. The IMJM of Canada was established by the divine inspiration of His Holiness Acharya Sushil Kumarji Maharaj. Its officers will work under his spiritual guidance in order to promote the principles of AHIMSA (non-violence), ANEKANTAVADA (multiplicity of view points) and vegetarianism, and the teachings of Arihantas. The main aim of the activities to be undertaken by the IMJM of Canada will be to raise the level of spiritual awareness and humanitarianism among its members and society at large. In order to accomplish these objectives, the IMM will organize and support lectures, seminars. discussion groups, conferences, exhibitions, tours and the like. It will also help to establish teaching and research centres and organize camps for children, youth and adults and other related activities. Officers of the IMJM Canada are the following: Chairman Vice-Chairman President Vice-Presidents : H.H. Acharya Sushil Kumarji Maharaj : Shanti Parakh (Fort Eric, Ont. (416) 871-7987) : Harish Jain (Hamilton, Ont. (416) 525-5651) : Kamal K. Jain (Welland, Ont. (416) 735-6194) Prakash Baid (Montreal, Quebec (514) 465-2542) Shan Jain (Oshava Ont. (416)579-0646) : Shanti Shah (Toronto, Ont. (416) 881-7535) : Surinder K. Jain (Toronto, Ont. (416) 293-7343). Legal Adviser General Secretary

Page #226
Secretaries Treasurer Advisors : Pawan Jain (Montreal, Que., (514) 337-8796) Kanak Chaupra (Toronto, Ont. (416) 491-5739) : Chander M. Jain (London, Ont. (519) 432-7726) : Kesav Chandaria (Toronto, Ont. (416) 497-8228) Parshotam L. Jain (Ottawa, Ont. (613) 825-5167) Mahinder Mehta (Toronto, Ont. (416) 241-2044) Sagar C. Jain (Hamilton, Ont. (416) 388-7221) Pravin Shah (Toronto, Ont. (416) 820-5517) Lalit Pansar (Toronto, Ont. (416) 677-8009) : IMJM (CANADA) 41 MORAINE HILL Drive SCARBOROUGH (TORONTO) ONTARIO, CANADA MIT 2A1 Tel. : (416) 293-7343 Mailing Address Only two virtues are enough, why should the good stand in need of many (virtues) ? - anger short-lived like a lighting flash and friendship enduring like a line inscribed on a rock. (Vajjalaggam, 42) One can understand if the virtuous feel elated because of their good qualities or if the wealthy feel elated because of their wealth. But the wicked take pride in their faults. Passing strange is the way of the wicked ! (Vajjalaggam, 55) 138

Page #227
Jain Society : Jain Centre (Toronto, Ontario, Canada) Brief History : Toronto has a total population of approximately 2,225,000. It is the largest multi-racial city in the province of the Ontario in Canada. Amongst its inhabitants, live peacefully about 500 Jain families, trying to establish a "home away from home" in the hope of better future and better life for themselves and for their children. They occupy a prominent place with other societies in this beautiful multi-cultural land. Jainism being an old religion, it has got recognition as a 'faith'with other 'faiths' with Inter Faith Orgnization as well as the Government of Canada. There were quite a good number of Jains in Toronto, but since Seventies they have increased gradually with new immigrants from Africa, Aden, India and the United Kingdom. These immigrants mostly businessmen, industrialists and professionals had sufficient religious and cultural background from the countries they came from. The Jain Society was first established in February 1974 with a few members then, which has subsequently increased, and there are at present 100 ordinary members and 110 life members on the roll. Membership for an ordinary member is $11.00 and life member $ 151.00. It is open for anyone, without distinction of caste or creed. The Society is a religious body, registered with the Government of Canada as such, and all its donations are tax free. Under the Constitution, election is held annualy and an Executive Committee with 4 office bearers, and 6 members are elected. There are 5 trustese on the Board of Trustee. Mahavir Jayanti, Mahavir Janma Vanchan, Paryushana Parva, Dasha Lakshana Parva and Mahavir Nirvan (Diwali) are all celebrated by the Jain Society and over 500 Jains attend these functions. The Society also arranges and organises discourses, from Jain Acharya, Muni or Guru who are available in North America. In addition, the Society also organises lectures from educated and learned persons of any faith who are profoundly interested and familiar with Jain faith and philosophy. Jain philosophy and doctrine has made a deep impression in the minds of Jain youths, and during Paryushana Prava, along with other normal religious rituals of Samayik and Pratikram, Puja and Prayers, penances, like fasts from 2

Page #228
to 9 days have been recorded in the last couple of years. All such lapasvis are honoured for their tapasyas' during a gathering on 'Samvatsari' and suitable gifts by the Society as well as other individuals are presented to them. JAIN SOCIETY AND THE JAIN CENTRE OF TORONTO The Society has a property acquired for Jain Centre' at 247 Parklawn Road, Toronto. It was bought on 6 Oct., 1983 at a price of $ 110,000 and was renovated Inside picture of Toronto Jain Centre 140

Page #229
UNCENTRE Outside picture of Toronto Jain Centre at a cost of $15,000. On the main level of the building, a beautiful statue of Lord Mahavir has been installed in a Chamber, and a lounge or a hall, of fairly large size is used for congregation. In the lower level washrooms are located, together with a full kitchen as well as a hall for eating and dining. Before the acquisition of the Jain Centre, there was a temple at the residence of a Jain family. This temple was subsequently transferred to the Jain Centre at an inauguration ceremony on 27 November 1983. At the invitation of the Jain 141

Page #230
Society, Acharya Sushil Kumar and Muni Amrendraji had graced and blessed the ceremony. On this occasion other distinguished persons as well as the CBC were invited, and a script of the whole ceremony has been taken by the CBC. Commencing with the chanting of Navkara Mantra by Munijis, Puja ceremony to inaugurate the 'murti' was performed by the devotees, and on its completion, Acharya Sushil Kumar gave a very impressive discourse on Navkar Mantra, its value and its effect, as well as on non-violence, with special emphasis on today's world tense situation. Since the inauguration of the Jain Centre, the activities of the Society have considerably increased, and the following programs are regularly performed: 1 st Sunday of the month Puja in Hindi 2nd ." Jain School & Children Program Teaching in English 3rd " Samayik, Puja, Prayers etc. 4th " Youth's Program. Over a period of one year, several lectures on Jainism, Bhajans, and other social programs were organised, and were attended by a large gathering. On 25 November 1984, the Society had celebrated the first anniversary of the Jain Center, and Snatra Puja was performed. Again on 9 December 1984 the Society celebrated the first anniversary of the Children Program. The Society hopes that the activities so far performed shall continue in the years to come, and with the cooperation and support of all its members, the Society will thrive and achieve success in all its activities. 247 Parklawn Road Toronto, Ontario Canada M6Y3J6 (416) 251-8112 With movements careful and cautious, Careful standing, sitting and lying, And with careful eating and careful talking, One ensnares not self In the bondage of evil deeds. Dasavaikalika, Chap. IV. 8. 142

Page #231
Shri Atam Vallabh Jain Smarak Shikshan Nidhi Shree Atam Vallabh Jain Smarak Shikshan Nidhi is an All India Charitable Trust created in 1974-the Holy year of 2500th Nirvana of Bhagwan Mahavira-in order to highlight the principles of Ahimsa, Anekant and Aparigriha etc. enunciated by the Lord, which are more relevant and true in the present day context. Vijay Vallabh Suri-A Great Reformer : Jain Acharya late Shree Vijay Vallabh Surishwarji Maharaj (1870-1954), was a seer and saint with a vision. Though born in Baroda, he preached and propagated Hindi and wore Khadi throughout his life. He chose education' as the vehicle to spread the imperishable holy ideals of Jainism. He worked for unity amongst all the four sects of Jain community-nay the whole mankind. He also took up the cause of middle and lower classes. He made Shiksha', 'Sanghathan' and 'Seva' as the creed of his life. He planned to start a Research Institute on modern lines. At the age of 84 he left for his heavenly abode in 1954. A Tribute : In grateful rememberance of his inestimable services for human welfare, it was decided to erect a Memorial (Smarak) in the capital of the country in his cherished memory and to establish a multi-purpose educational institution in

Page #232
consonance with his preachings. This was thus the beginning of the well-meant project Inspiration : Jain Sadhvi Mahattra Shree Mrigavatiji Maharaj took up the thread and has committed herself to translate this cherished desire of the Jain community into action. She is very scholarly, dynamic and practical and has thoroughly studied the Agamas. Late Seth Kasturbhai Lalbhai, a philanthropist, educationist and doyen of industry took keen interest in the project and guided its plans. He was made the Founder-Patron of the Trust. Activities: 1. Research on Indology with emphasis on Jainism. 2. Reference library with rare manuscripts and books. 3. Museum on Jain and contemporary art. 4. Reproduction of ancient art and scriptures. 5. Publication of useful literature in oriental and modern languages. 6. Research on science of nature cure, yoga and Indian medicines, 7. Modern school for boys and girls with accent on moral science and industrial training. 8. Impart education in art and craft to women of the area. 9. Provide medical aid to the vicinity. Facilities for Scholars and Visitors from India and Abroad : In addition to these varied fields of activity, a Guest House has already been constructed for providing comfortable lodging and boarding to visitors, Research Scholars and students from India and overseas. Special arrangements will be made for the Jain Sadhus and Sadhvis to stay and prosecute their studies of scriptures and meditate for self-realisation. A mess under a separate Trust i.e. Shree Vallabh Smarak Bhojanalaya Trust has already been commissioned for providing wholesome food. The Memorial--Shree Atam Vallabh Sanskriti Mandir : The memorial will be rich in oriental art. Use of steel, due to its limited life, is forbidden in the construction of temples and monumental buildings as per Indian architecture, hence stone is being used in the structure including the vast foundation, even though costlier and time consuming. However, in order to partially economise on cost and erection time, the adjacent Guest House has been built in RCC. Samrans have been built over its two rear corners in tune with the Samran over the central dome of the memorial. There will be a temple in the middle with a beautiful Shikhara. 144

Page #233
The foundation stone was laid on 29th November, 1979 with the holy blessings of Sadhvi Mrigavatiji Maharaj in the presence of thousands of Jains coming from all parts of India. The whole complex has been named as Shree Atam Vallabh Sanskriti Mandir. Nidhi has by now acquired a total of 20 acres of land for the purpose. The entire memorial building will have a covered area of 15,000 sq. ft. at the ground floor with a similar space at the basement. The complex will be divided mainly into following seven major sections : I. Main Shrine : The main shrine with a covered area of about 9,000 sq.ft. is being constructed at a distance of 300 ft. inside the main gate. A 7 ft. thick massive stone bed was erected in red stone slabs to support the props and pillars. White pink stone is being used in the superstructure and it will add to the architectural grandeur of the memorial. The height of the structure will be 84 ft. in consonance with the age of Shree Vijay Vallabh Suriji Maharaj. The dome will have a diameter of 64 ft.-- the only of its type in Northern India. A 45" high idol of the Saint will be installed on a 4 f1 high pedestal (Altar) in the central hall which will be covered with a wellcarved out Samran on the top. II, Bhagwan Vasupujya Jain Temple : Within the complex, in between the main shrine and the Guest House, there will be erected a befitting temple with Bhagwan Vasupujya as the presiding deity (Mool-Nayak), having a covered area of about 1575 sq. ft. This will help the inmates, visiting scholars and the tourists to offer their prayers and meditate in peaceful, calm and serene atmosphere. A separate Trust under the name of "Shree Vasupujya Jain Swetamber Mandir Trust" has been established for the erection and maintenance of the said Temple. III. Guest House : This comprises of retiring rooms for visitors and guests besides boarding and lodging for the scholars and the senior staff. This is spread over in an area of about 4500 sq. ft. IV. Basements : Whereas the basement underneath the main shrine will house the contemporary Art Museum, that under the Guest House provides accommodation for the library and Research centre. V. Landscaping : The complex will have two parallel flower bedecked paved foot-paths. The path-ways will be flanked with grassy lawns, choicest flower beds and ornamental 145

Page #234
and shaded trees. The parks will have stone pillars with inscriptions of the Sermons of Bhagwan Mahavir in ancient and modern languages. There will be sufficient space available within the complex for the purpose of large gatherings, functions and camping. A large overhead tank will be erected for water supply. VI Devi Padmavati Temple : A separate small but beautiful temple of Mata Padmavati Devi has since been erected as per Jaina Shilp and its *Pritistha' ceremony was duly performed on 11th May, 1984. This has already become a star attraction. The management of this temple is being looked after by Devi Padmavati Charitable Trust. VII Future Plans : It is envisaged to add an administrative block, an outdoor dispensary, an Upashraya, a public school, an Industrial Training Centre for students, a hostel, an Art & Craft School for Women, a Community Centre and a Children Park in the times to come. Aspirations : It is hoped that this will be a beautiful memorial in the middle of lush green area at the gateway of Delhi on Amritsar-Delhi Grand Trunk Road. The architecture will be one of its kind in this part of India. The memorial will be a secular centre for learning in every sense of the term. Smarak Nidhi has been fortunate to acquire a rich collection amongst others, of about 11,000 manuscripts on Indology, some with paintings in gold and silver leaf. A bulk of these were retrieved from Pakistan after partition of India. A little away from the metropolis, the memorial and the natural surroundings will provide the much cherished solace to seekers of tranquility and peace as also higher knowledge. Bhogilal Leherchand Institute of Indology : In furtherance of the objective of research, Shree Atam Vallabh Jain Smarak Shikshan Nidhi, Delhi and Bhogilal Leherchand Foundation, Bombay have jointly sponsored this Institute. The inauguration was performed by Shri Pratap Bhogilal during the course of a solemn ceremony held on 10th May, 1984 under the Chairmanship of Dr. Daulat Singh Kothari, Ex-Chairman, University Grants Commission and the patronage of Sadhvi Shree Mrigavatiji Maharaj. The classification and cataloguing work of books and manuscripts has already started. Financial Estimates and Construction Programme : The above beautiful complex according to the estimates made at the time of inception, would cost about a crore of rupees and may take seven years to construct. The rising trend in prices may further escalate the cost. The additional buildings will surely increase the outlay on the project. 146

Page #235
Svaraj In Ideas In Jainism Shri Gyan Chand Biltiwala Mahatama Gandhi wrote in Hind Svaraj' in 1909. It prescribed India's political freedom. Krishan Chandra Bhattacharya wrote 'Svaraj in Ideas' in 1923 and called for the country's cultural and intellectual freedom. Political freedom India achieved in 1947. Its cultural and intellectual freedom is a desideratum yet. Gandhi and Bhattacharya talked of freedom at national and community level. Jainism talks of freedom, Moksha, Svaraj at all levels, individual as well as collective. Its collective aspect encompasses the whole mankind and even goes beyond to all sentient beings. Individual aspect is its major concern, as the ultimate Moksha from Samsara is purely an individual phenomenon, and the journey to that end is also individual. Individual is constantly engaged in the process of give and take of ideas with others. Idea is a great force. When it is lived with conviction it transforms the whole personality of the individual. All our miseries have their roots in foolish ideas, and there is no panacea other than Samyakinana. So vital to our present and future in this life and afterwards is our world of ideas that we cannot overstress the caution against all complacency. Deceptive ideas arising in us of their own, coming to us from our family, region, country, cultural tradition, religious sect etc. must be rejected outright. There is no poison deadlier. Desire to live a happy, healthy, free life is not, unfortunately, everyone's lot. Mostly, people feel cosy in their nest of deceptive ideas. They do not want to come out of it. They love their chains. The brave ones only dare examine and root out the false ideas. How to test that an idea is liberating? In short, the idea which does not insult the sovereignty of the individual and which puts all the apparently low and high on the same footing is liberating. Again, the idea which cleanses the individual of his impurities and fills him with joy and mutual respect is liberating. A lover of Svaraj in ideas is Anekantic in outlook. He tries to understand others' point of view. Even the idea playing havoc in other's life is washed of its Ekantic view and then it shines as one aspect of the truth. Imbued with

Page #236
Anekantic broad-mindedness he feels that he is belonging to all times and places. All people regard him as their brethren. To him even animals and trees do not look alien. He declares with Acharya Kundakunda. "I am equal with all the living beings. I have enmity with none. I relinquish all desires and hopes. I become equanimous," Behind School of Arts, Kishanpole Bazar, JAIPUR-3. Any injury whatsoever to the material or conscious vitalities caused through passionate activity of mind, body or speech is Himsa, assuredly. (Prusharthasiddhupaya, 40) Birth does not lead to greatness; but cultivation of numerous virtues by a man leads him to greatness. It is a pearl that possesses real greatness and not the pair of shells in which it is produced. (Vajjalaggam, 687) Character is far better than birth in a high family, poverty is far superior to ill-health; learning is far better than royalty and forgiveness is preferable to the rigorous practice of austerities. (Vajjalaggam, 85) 148

Page #237
hindI khaNDa

Page #238

Page #239
jaina Agama sAhitya sAdhvI kanakadhI jaina sAhitya prAgama aura Agametara-ina do bhAgoMmeM vibhakta hai| jaina vAGa gamaya kA prAcIna bhAga pAgama kahalAtA hai / pAgama sAhitya cAra vibhAgoM meM vibhakta hai-1. aMga 2. upAMga 3. cheda aura 4. mUla / Agama-sAhitya kA yaha vargIkaraNa prAcIna nahIM hai| isakA prAcIna vargIkaraNa aMga-praviSTa aura aMga-bAhya ke rUpa meM upalabdha hotA hai / aMga-praviSTa sAhitya mahAvIra ke pramUkha-ziSya gaNadharoM dvArA racita honeke kAraNa sarvAdhika maulika aura prAmANika mAnA jAtA hai| ahaMta apane ananta jJAna aura ananta darzanake AlokameM vizva-darzana kara satya ko udbhAsita karate haiM aura gaNaghara zAsana-hita ke lie use sUtra rUpa meM gUthate haiN| vaha vizAla grantharAzi sUtra yA prAgamake nAmase pukArI jAtI hai| amitajJAnI kevalI tapa, niyama aura jJAnake vRkSa para ArUr3ha hokara bhavya janoMko prabodha dene hetu jJAna kI varSA karate haiM aura gaNadhara apane baddhimaya paTameM usa sampUrNa jJAna-varSAko grahaNa kara lete haiN| isa prakAra ve tIrtha-hitakI dRSTi se tIrthaMkarakI vANIko sUtrarUpa meM gUthate haiN| yahI gaNadhara sandabdha sAhitya-rAzi aMga-praviSTa kahalAtI hai| sthaviroMne jisa sAhityakI racanA kI vaha anaMga-praviSTa hai| dvAdazAMgI aMga-praviSTa hai| usake atirikta sampUrNa sAhitya anaMga-praviSTa hai| aisA bhI mAnA jAtA hai ki gaNagharoMke prazna para bhagavAnane tripadI-utpAda, vyaya aura dhrauvya kA upadeza diyaa| usake AdhAra para jo sAhitya racA gayA, vaha aMga-praviSTa kahalAyA aura bhagavAn ke mukta vyAkaraNa ke AdhAra para jo sAhitya racA gayA, vaha anaMga-praviSTa kahalAyA / digambara sAhitya meM AgamoM ke ye do hI vibhAga upalabdha hote haiM-aMga-praviSTa aura aMga-bAhya / anaMga praviSTa ke nAmoM meM avazya antara hai| .

Page #240
zvetAmbara paramparAoM meM prAcIna vibhAga yahI rahA hai / sthAnAMga, nandI Adi meM yahI ullekha hai | Agama viccheda kAla meM pUrvI aura aMgoM ke jo niryUhaNa yA zeSAMza bAkI rahe unheM pRthak saMjJAe~ milii| aMga-praviSTa aMga-praviSTa kA svarUpa sadA saba tIrthaMkaroM ke gaNipiTaka bhI kahate haiN| jaisAki dvAdazAMgI nAma se hI granthoM meM vibhakta hai, jo isa prakAra hai 1. AcArAMga 3. sthAnAMga 5. bhagavatI 7. upAsaka dazA 9. anuttaropapAtikadazA 11. vipAkazruta dRSTivAda vartamAna meM anupalabdha hai| 2 anaMga - praviSTa | anaMga praviSTa sAhitya tIna bhAgoM meM vibhakta hai- upAMga, mUla aura cheda-sUtra ghanaMga praviSTa sAhitya niyata nahIM hotA / upAMga upAMga sAhitya kA pallavana sthavira prAcAryoM ne aMga sAhitya ke prAdhAra para hI kiyA thA, aisA usake nAma aura saMkhyA sAmya se pratIta hotA hai / upAMga bAraha haiM 1. aupapAtika 3. jIvAbhigama 5. jambUdvIpaprajJapti 7. candraprajJapti 9. kalpavataeNsikA 11. puSpacUlikA samaya meM niyata hotA hai| ise dvAdazAMgI vA spaSTa hai| baMga sAhitya bAraha vibhAgoM yA cheda sUtra cAra haiN| 2. sUtrakRtAMga 4. samavAyAMga 6. jJAtAdharmakathA 8. prantakRddazA 10. prazna- vyAkaraNa 12. dRSTivAda aMga-praviSTa ke bArahave dhaMga dRSTivAda ke 'vRSNidazA' kaise surakSita raha gayA ? yaha bhI zodha vidvAnoM ke lie vicAraNIya prazna hai mUla cAra haiM 1 2. rAjapraznIya 4. prajJApanA 6. sUryaprajJapti 8. nirayAvalikA 10. puSpikA 12. vRSNi dazA dazavekAlika, uttarAdhyayana, anuyogadvAra para nandI lupta ho jAne para bhI usakA upAMga nizItha vyavahAra, bRhatkalpa aura dazAzrutaskandha

Page #241
kartRtva jaina paramparA meM mahaMda prokta, paNadhara sUtrita pratyeka buddha sUtrita aura sthavira racita vAGgamayako pramANabhUta mAnA hai| ataH Agama-vAG gamayakI kartR tAkA zreya unhIM mahanIya vyaktitvoM ko upalabdha hotA hai / aGga - sAhitya ke artha ke udgAtA svayaM tIrthaMkara hai aura usake sUtrayitA haiM prajJApurUSa garaNadhara / zeSa sAhitya pravAhita huA hai mora caturdazapUrvI, dazapUrvI ghaura pratyeka vRddha AcAyoM aura muniyoMke manISA himAlayase / prAcArya vaTTakerane bhI gaNadhara kathita pratyekabuddha kacita, zrutakevalI kathita dhaura prabhinnadaza-pUrvI kathita sUtroM ko pramANa mAnA hai| isa dRSTi se hama isa tathya taka pahuMcate haiM ki vartamAna aMga praviSTa sAhitya ke udgAtA haiM, svayaM bhagavAn mahAvIra aura racayitA haiM unake anantara ziSya prAcArya sudharmA / anaMga praviSTa sAhitya kartRsvakI dRSTise do bhAgoM meM baMTa jAtA hai kucheka Agama sthaviroM dvArA racita haiM aura kucha dvAdazAMgoMse niyaMr3ha - uddhRta haiM / racanAkAla jaisAki pahale batAyA jA cukA hai, aMga sAhityakI racanA gaNadhara aMga gaNadhara sudharmAkI vAcanA ke haiN| sudharmA svAmI bhagavAn mahAvIrake kAraNa unake samakAlIna the / isalie vartamAna aGga sAhitya kA racanAkAla siddha hotA hai / aGga bAhya sAhitya bhI eka kartRka nahIM hai, isalie unakI eka sAmayikatA kI to kalpanA bhI nahIM kI jA sakatI / phira bhI zrAgamoM ke kAla --- nirNaya kI dRSTi se hamAre pAsa eka Thosa AdhAra hai| vaha yaha hai ki zvetAmbara parAmparA meM sarvamAnya battIsa sUtroM kA vyavasthita saMkalana AcArya devaddhigaNI ke sAnnidhya meM sampanna huA thA / unakA samaya hai IsAkI cauthI zatAbdI / ataH Agama saMkalana kI dRSTi se AgamoM kA racanAkAla yahI upayukta ThaharatA hai| vaise IsvI pUrva chaTho zatAbdI se IsvI cauthI zatAbdI takakA samaya dhAgama racanAkAla mAnA jA sakatA hai| digambara paramparA ke anusAra bIra nirvANa ke 683 varSa ke pazcAt prAgamoMkA maulika svarUpa naSTa ho gyaa| ataH use vartamAna meM upalabdha prAgama sAhityakI prAmANikatA mAnya nahIM hai / karate haiM aura upalabdha anantara ziSya honeke I0 pU0 chaThI zatAbdI digambara bAmnAya meM Agama lopake pazcAt jo sAhitya racA gayA usameM sarvopari mahatva paTkhaNDAgama aura kaSAyaprAbhUtakA hai| jaba pUrvo aura aMgoM ke bace-khuce aMzoM kI bhI lupta hone kI sambhAvanA spaSTa dikhAI dene lagI taba prAcArya gharasena ( vikrama dUsarI zatAbdI) ne apane do prAjJa ziSyoM - - bhUtabalI ra puSpadanta ko zrutAbhyAsa karAvA ina donoM ne SaTkhaNDAgamakI racanA kii| lagabhaga isI samaya meM prAcArya guNadharane kaSAya prAmRta kI racanA kI ye pUrvo ke zeSAMza hai, isalie inheM pUrvo se udghRta mAnA jAtA hai| ye hI digambara paramparA ke dhAdhArabhUta grantha haiN| 3

Page #242
zvetAmbara mAnyatAke anusAra tIvra gatise hrAsakI ora bahatI zrutasrotasvinIko samayasamaya para honevAlI Agama-vAcanAoM ke mAdhyamase bacA liyA gyaa| phalata: nAnA parivartanoMke bAvajUda bhI vartamAna meM upalabdha zrutAMza kI maulikatA asaMdigdha hai| isI vizvAsa ke AdhAra para zvetAmbara mUrtipUjaka paramparA 45 bhAgama-sUtroMko pramANabhUta mAnatI haiM tathA sthAnakavAsI aura terApaMthI paramparAeM 32 sUtroM ko| prakIrNakoM ke atirikta 32 satroMkI prAmANikatA meM tInoM hI paramparAe~ eka mata haiN| prastuta nibandha ke mAdhyama se hameM zvetAmbara-paramparA sammata inhIM 32 pAgama granthoM ko AdhAra mAnakara kucha carcA karanI hai| maiM eka-eka pAgama granthakA praupacArika paricaya denekA prayatna na kara sIdhe tathyoM ke prAMgaNameM utara jAnA cAhatI huuN| tAki hama pAgama sAhityakI pradeya bhUmikAoM para samagratAse vicAra kara skeN| prAgamoM kI bhASA dUsaroM ke sAtha samparka sthApita karanekA sazakta mAdhyama hai bhaassaa| bhASA kA prayojana hai, apane bhItarake jagatko dUsaroM ke bhItarI jagat meM utAra denaa| isa dRSTise bhASA eka upayogitA hai| kintu usa samaya bhASA mAtra upayogitA na rahakara alaGkaraNa aura bar3appana kA mAnadaNDa bana gii| vidvAna loga usa saMskRta bhASA meM bolane lage, jo janasAdhAraNake lie agama bhASA thii| mahAvIra kA lakSya thA-sabako jgaanaa| sabako jagAneke lie sabake sAtha samparka sAdhanA mAvazyaka hotA hai| mAtra AbhijAtya bhASA yA paNDitoM kI bhASA jana-sAmAnyake sAtha samparka sthApita karane meM sahayogI nahIM bana sktii| ata: mahAvIrane jana bhASAko hI jana-samparkakA mAdhyama bnaayaa| vaha thI usa samaya kI loka bhASA-prAkRta / vaha bhASA magadhake Adhe bhAgameM bolI jAtI thI, ataH vaha arddhamAgadhI bhI kahalAtI thii| ardhamAgadhI usa samaya kI pratiSThita bhASA thii| vaha Arya-bhASA mAnI jAtI thii| usa bhASAkA prayoga karane vAle bhASA-Arya kahalAte the| prAkRtakA artha hai-prakRti-janatAkI bhaassaa| bhagavAn mahAvIra janatAke lie, janatA kI bhASAmeM bole the, ata: ve janatA ke bana gae / prAkRta bhASA meM nibaddha hote hue bhI jaina Agama sAhityako bhASAkI dRSTise do yugoM meM bAMTa sakate hai| I0 pU0 400 se I0 100 takakA pahalA yuga hai| isameM racita aGgoM kI bhASA ardha-mAgadhI hai| dUsarA yuga I0 100 se I0 500 takakA hai| isameM racita yA niyUMr3ha AgamoMkI bhASA jana-mahArASTrI prAkRta hai| vaise samakAlIna granthoM kI prAkRta bhASA meM bhI paraspara paryApta bhinnatA hai| jaise sUtrakRtAMga kI bhASA dusare granthoM kI bhASA se bhinna hI par3a jAtI hai| usameM aise aneka zabda prayukta hue haiM, jo vyAkaraNa ke niyamoM se siddha nahIM hote| isase sUtrakRtAMga kI prAcInatA siddha hotI hai| prAcArAMga prathama aura dvitIya kI bhASA kA pravAha to ekadama badala gayA hai| zailI pAgama granthoM meM gadya, padya aura campU-ina tInoM hI zailiyoM kA prayoga humA hai| prAcArAMga (prathama) campU-zailI kA utkRSTa udAharaNa hai| phira bhI kisI granthameM Adi se lekara anta taka eka

Page #243
hI zailI kA nirvAha huA ho aisA nahIM lagatA / yahAM taka ki eka hI grantha kI zailI meM vibhinna sthaloM para paryApta antara A gayA hai / jJAtAdharmakathA ke prathama adhyayana ko par3hane se lagatA hai, hama 'kAdambarI' kI gaharAI meM gotA lagA rahe haiM / AThaveM, nauveM aura solahaveM adhyayana meM prAja kI upanyAsa zailI ke bIja prasphuTita hote pratIta hote hai / anyatra ekadama sAdhAraNa zailIbhI apanAyI gayI hai / gadya bhAga ke bIca yA anta meM gadyokta artha ko padya-saMgraha meM gUMthA gayA / aisI zailI upaniSadoM kI rahI hai / jaise praznopaniSad meM likhA hai- sa eSo'kalo'mRto bhavati, tadeSa zlokaH / anuSTum yA anya vRttoM vAle adhyayanoM ke anta meM bhinna chanda vAle zlokoM kA prayoga kara Agama- sAhitya meM mahAkAvya zailI kA bhI saMsparza huA hai / Agama granthoM meM chanda kI dRSTi se "caraNa" meM akSaroM kI nyUnAdhikatA bhI upalabdha hotI hai| vaidika yuga meM bhI aisA hotA thaa| vahA~ jisa caraNa meM eka akSara kama adhika ho use kramaza: nicita aura bhUrika kahA jAtA hai tathA jisa caraNa meM do akSara kama yA adhika use kramaza: virAja aura svarAjya kahA jAtA hai / viSaya-vastu aura vyAkhyA zrAcArya prAryarakSita ne vyAkhyA kI / suvidhA ke liye zrAgama-granthoM ko cAra anuyogoM meM vibhakta kara diyA / jaise- dravyAnuyoga, caraNakaraNAnuyoga gariNatAnuyoga aura dharmakathAnuyoga / isa vargIkaraNa ke pazcAt pramuka amuka AgamoM kI vyAkhyA amuka-amuka dRSTi kI pradhAnatA se kI jAne lgii| vaise sampUrNa zrAgama-vAGgamaya vizuddha adhyAtma-dhArA kA pratinidhitva aura pratipAdana karatA hai phira bhI usameM anekAneka viSayoM kI pUrNa spaSTatA aura unmuktatA ke sAtha prastuti huI hai / prAyurveda, jyotiSa, bhUgola, khagola, zilpa, saMgIta, svapnavidyA, vAdya yantra, yuddha-sAmagrI Adi samagra viSayoM kI paryApta jAnakArI hameM prAgamoM se prApta ho sakatI hai / eka hI sthAnAMga meM kama se kama mAnoM prAcyavidyAnoM kA Akara grantha hai / ko vizvakoSa jaisA mahattva diyA hai| 1200 viSayoM kA vargIkaraNa huA hai / bhagavatIsUtra to viSaya vaividhya kI dRSTi se vidvAnoM ne sthAnAMga yA bhagavatI zrAgamoM meM aise sArvabhauma siddhAntoM kA pratipAdana huA hai, jo Adhunika vijJAna - jagat meM mUlabhUta siddhAntoM ke rUpa meM svIkRta haiM / jahA~ taka maiMne par3hA aura jAnA hai, sthAnAMga yA bhagavatI jaise eka hI aGgakA sAMgopAMga parizIlana kara lene se hajAroM vividha pratipAdyoM ke bheda-prabhedakoM kA gambhIra jJAna tathA sAtha hI bhAratIya jJAna-garimA aura sauSThava kA antaraMga paricaya prApta ho sakatA hai / kyA zrAgama sAhitya nIrasa hai ? jarmana vidvAn DaoN0 vinTaranitjane likhA hai - "kucha apavAdoMke sivAya jainoMke pavitragrantha ghUlakI taraha nIrasa, sAmAnya aura upadezAtmaka haiM / sAmAnya manuSyoMkI hama unameM Aja 5

Page #244
taka bhI bahuta kama ruci pAte haiN| isaliye ve vizeSajJoMke liye hI mahatvapUrNa haiM / ve sAmAnya pAThakoMkI ruci kA dAvA nahIM kara sakate / DaoN0 vinTaranitjake isa kathanameM prAMzika sacAI ho sakatI hai, para unake ina vicAroMse maiM sarvathA sahamata nahIM hUM / kyoMki ve vizeSajJoM ke liye hI mahatvapUrNa haiM-ina vicAroMkA nirasana svayaM DaoN0 vinTaranirajakI agrima paMktiyoMse ho jAtA hai / mAge unhoMne likhA hai- jainoM ne hamezA yaha dhyAna rakhA hai ki unakA sAhitya janatA taka pahuMce, isIliye unhoMne saiddhAntika grantha va prAcIna sAhitya prAkRta bhASA meM likhA / prata: ve mAtra vizeSajJoMke liye hI upayogI hoM, aisA nahIM lagatA / hA~ prAkRta bhASA ke adhyayana-adhyApanakI paramparA chUTa jAne yA usakI loka bhASAke rUpa meM pratiSThA na rahane ke kAraNa sAmAnya janatAke liye ve sugama yA sujJeya nahIM raha ske| lekina hara yugake manISI prAcAryoM aura vidvAnoMne vizAla zrAgama-granthoMke pratipAdyako yuga bhASA meM prastuta karanekA sadA prayatna kiyA hai / yuga-pradhAna AcArya zrI tulasIke vAcanA pramukhatvameM cala rahe zrAgama sampAdana kA upakrama usI zrRGkhalAkI eka sudRr3ha kar3I hai / dUsarI bAta hai nIrasatA kI, lekina vastu sthiti yaha hai ki viSayoMkI vividhatA ke kAraNa inheM par3hane meM ruci aura jJAna donoM paripuSTa hote haiN| jaina prAgama sAhitya upamAmroM aura dRSTAntoMse bharA par3A hai| deza, kAla, kSetra, sabhyatA aura saMskRti ke anurUpa aneka upamAe~ va dRSTAnta pracalita hote haiM / inake prayogase pratipAdyameM prAraNa bhara jAte haiM / vaha sahaja hI hRdayaMgama ho jAte haiM / Agama sAhitya meM gambhIra artha bhI subodha aura sarasa zailI meM prakaTa huA hai| isameM upamAoM aura dRSTAntoMkA ananya yoga rahA hai| uttarAdhyayana eka pavitra dharmagrantha hai / para usameM prayukta upamAnoMkI bahulatA ke kAraNa aisA lagatA hai, yaha koI kAvya-grantha hai / sambhava hai isIliye svayaM vidvAn vinTaranitjane ise bhramaNa kAvya kahA hai| ve Age likhate haiM jaina AgamoM meM udAharaNoM aura upamAnoMke mAdhyama se siddhAntoMkI bAta kahane kA advitIya tarIkA dRSTigata hotA hai| unake isa kathana meM paryApta yathArthatA ke darzana hote haiM / kyoMki aneka sthaloM para aisI vyAvahArika upamAnoMkA prayoga huA hai, jinake mAdhyama se vayaM viSayameM sajIvatA mA gaI hai| jaise donoM kAnoM meM jhUlate camakIle kuNDala yugalake madhya sthita divya prAkRtiko variMgata karate hue likhA hai mAno pUnamakI rAtameM zani aura maGgala nakSatroMke bIca nayanAnanda zAradIya caMdra uga AyA ho / samudrI tUphAna se pratAr3ita uchalatI giratI ghora DUbatI- tairatI naukAkA utprekSAoM ke mAdhyama se kitanA sajIva citra khIMcA gayA hai "jJAtA" ke nauveM pradhyayana meM- "bhayaMkara samudrI tUphAna ke kAraNa naukA Upara uchalatI hai aura eka jhaTakeke sAtha punaH nIce giratI hai; jaise karatalase grAhata geMda bAra-bAra pattharake prAMganameM uchalatI giratI hai| Upara uchalatI huI vaha aisI lagatI hai jaise vidyA-siddha koI vidyAdhara- kanyA ho aura nIce giratI huI vaha 6

Page #245
aisI lagatI hai, jaise vidyAbhraSTa koI vidyAdhara bAlA AkAzase gira rahI ho| tejIse idhara-udhara daur3atI huI vaha aisI laga rahI hai, mAno garur3akI teja gatise bhayabhIta koI nAgakanyA idhara-udhara daur3a rahI ho| tIvra-gatise Age bar3hatI vaha aisI lagatI hai mAno janatAke kolAhalase ghabarAkara koI azva-kizorI sthAna-bhraSTa ho bhAgI jA rahI ho| ...":"gAMThoMse Tapakate jala kaNoMse vaha aisI lagatI hai mAno koI navor3hA patike viyogameM prAMsU bahA rahI ho| kSaNabharakI sthiratA se vaha aisI lagatI hai, mAno koI yoga-parivrAjikA dUsaroMko Thagane ke liye kapaTapUrNa dhyAna kara rahI ho| astu, jahA~ taka maiM socatI hUM prAgama-sAhitya ke prati yadi hamArA dRSTikoNa samyak ho jAtA hai to koI kAraNa nahIM, usakI rasAtmakatA aura layAtmakatAmeM bhI hameM nIrasatA yA visaMgatiyoMkI pratIti ho| jaisAki pUrva meM batAyA jA cukA hai, jaina-pAgama vizuddha adhyAtma-zAstra hai| adhyAtmakI yAtrA para yAtrAyita vyakti inakA anuzIlana kara caitanya jAgaraNa .. samyaktvase lekara mokSa prApti takakI samagra prakriyA jAna-samajha sakatA hai| phira bhI vartamAnake sandarbha meM yadi hama pUrva mAnyatAmoM aura pratibaddhatAnoMse Upara uThakara vyApaka dRSTise AgamoMkA adhyayana-anuzIlana kareM to pAeMge ki Adhunika yugakI sarvAdhika cacita aura mAnya sabhI jJAna-zAkhAoMkA vikasita aura prAmANika prAdhAra hameM yahAM upalabdha hotA hai| bhautika vijJAna (Physics) afafaara (Dynamics) rasAyana-vijJAna (Chemistry) gaNita (Mathematics) jIva-vijJAna (Biology) manovijJAna (Psychology) parAmanovijJAna (Parapsychology) ina samagra viSayoM se sambandhita pracura-sAmagrI prAgamoM meM bikharI par3I hai| manuSya ke zarIra-nirmANa aura vyaktitva nirmANakI dRSTise mAtA-pitA kA kyA anudAna rahatA hai, isa dRSTise ThANaM draSTavya hai| prAgama-granthoM meM nirdiSTa garbhAdhAna kRtrima garbhAdhAna aura garbhasaMkramaNakI prakriyA ko jAnane vAlA vyakti vaijJAnika upalabdha "parakhanalI zizu" para Azcaryacakita nahIM hotaa| yaha nirvivAda hai ki nyUTana dvArA udghoSita pRthvI ke gurutvAkarSaNa siddhAnta kI prasthApanA se pUrA vaijJAnika jagat upakRta huyA hai, lekina parama vaijJAnika bhagavAn mahAvIrane vibhinna pRthviyoM ke gurutvAkarSaNake prabhAva kSetrakA tathA anya pRthviyoMke nivAsiyoM para hone vAle usake prabhAvakA pratipAdana Aja se 2500 varSa pahale hI kara diyA thaa| isakA adhyayana antarikSa anusaMdhAna kArya meM apanA viziSTa mahattva rakhatA hai|

Page #246
jIva vijJAna, gaNita aura jyotiSa zAstrakI sAmagrI to AgamoM meM bharI par3I hai| sAtha hI usa samaya kA bhAratIya rasAyana-vijJAna aura cikitsA-vijJAna kitanA samRddha aura vikasita thA isakI bhI bharapUra sAmagrI upalabdha hotI hai| manovijJAna aura parAmanovijJAnake bIja to yatra-tatra bikhare par3e hI haiM para anekatra unakA aMkurita, pallavita aura puSpita rUpa bhI dekhane meM AtA hai / vahAM tAttvika viSayoMke vizleSaNake sAtha-sAtha sAhityika aura manovaijJAnika tathya bhI gambhIratAke sAtha vizleSita hae haiN| isa kramase manuSyakI zAzvata manobhUmikAoM, mAnavIya vRttiyoM tathA vastu satyoMkA mArmika udghATana humA hai / vRkSa, phala, vastra Adi vyAvahArika vastuoMke mAdhyamase manuSyakI manaH sthitiyoMkA jaisA sUkSma vizleSaNa prAgamoMmeM huA hai, vaha anyatra durlabha hai| svara-vijJAna aura svapna-vijJAnakI pracura sAmagrI prApta hotI hai| jaise Aja manovijJAna vyaktikI prAkRti, lipi aura bolIke AdhAra para usake vyaktitvakA aGkana aura vizleSaNa karatA hai, vaise hI AgamoM meM vyaktike raGgake AdhAra para usake svarakI pahacAna batAI hai| jaise---- . zyAmA strI madhura gAtI hai| kAlI strI paruSa aura rUkhI gAtI hai| kezI strI rUkhA gIta gAtI hai| kANI strI vilambita gIta gAtI hai| andhI strI druta gIta gAtI hai| piMgalA strI visvara gIta gAtI hai| anuyogadvArameM bhI vyaktikI dhvani aura usake ghoSake AdhAra para usake vyaktitvakA bahuta hI sundara vizleSaNa kiyA gayA hai / zabda vijJAnakI dRSTi se ThANaM sUtra vizeSa mananIya hai| jinameM dasa prakAra ke zabda, dasa prakArake atItake indriya-viSaya, dasa prakArake vartamAnake indriya-viSaya tathA dasa prakArake anAgata indriya-viSayoMkA varNana hai| ye isa bAtakI ora saMketa karate haiM ki jo bhI zabda bolA jAtA hai, usakI taraMgeM AkAzIya rikArDa meM aGkita ho jAtI hai| isake AdhAra para bhaviSyameM una taraGgoMke mAdhyamase uccArita zabdoMkA saGkalana kiyA jA sakatA hai| jaina-prAgamoMkA kathA-sAhitya bhI samRddha hai| jJAtAdharmakathA, upAsakadazA, antakRddazA, anuttaropapAtikadazA aura vipAkazruta-ye aGga to vizeSataH kathAoMke mAdhyamase hI apane kathyako prastuta karate hai| uttarAdhyayana, rAjapraznIya, bhagavatI AdimeM bhI tattva pratipAdanake lie kathAnoMkA Alambana liyA gayA hai| AgamoM kI kathAe~ vastuta: manovijJAna aura parAmanovijJAnake khojiyoM ke lie eka pramUlya khajAnA siddha ho sakatI hai| yadyapi Agamika kathAe~ ekasI zailI, varNya-viSayakI samAnatA tathA kalpanA aura kalAtmakatAke abhAvameM pAThakako prathama dRSTimeM bAMdha nahIM sktiiN| unameM ati prAkRtika tattvoMkI bhI bharamAra-sI pratIta hotI hai| phira bhI jaba-jaba tathyoMkI gaharAImeM utarakara rahasyakI eka-eka paratako utAranekA prayAsa hotA hai to ve gahare arthoM aura bhAvoMkA prakaTana karatI haiN| anveSaNakI

Page #247
nayI rAheM udghATita hotI haiM / yadyapi inako par3hanese sAmAnyata: koI hRdayasparzI mAnavIya saMvedanAe~ ubharatI hoM, aisA nahIM lagatA, para inameM jo pUrvajanma aura punarjanma sambandhI tathya ubharate haiM, ve nizcita hI AjakI manovizleSaNakI prakriyAnoMko punarvyAkhyAyita karate haiM / zrAgamoMkI janmAntarIya kathAe~ manovaijJAnika anveSaNako dRTise bahuta hI mahattvapUrNa haiM / Ajake vaijJAnika yuga meM, jabaki pratyeka cintana yA tattva prayoga parIkSaNakI kasauTI para car3hakara apanI mUlyavattA siddha karatA hai, nayI pratiSThA arjita karatA hai, vaisI sthiti meM bhI pratiprAkRtika tatvako mAtra paurANika yA kAlpanika mAnakara upekSita nahIM kiyA jA sakatA hai / prati prAkRtika Phenomenon ko TAlanA Ajake to-date jJAna-vijJAnake pariprekSya meM avaijJAnika hI pratIta hotA hai / kyoMki Aja bhautika vijJAna aura manovijJAnake kSetrameM aura atIndriya anubhava bhI prayoga aura anusaMdhAnake viSaya bana cuke haiM / khoja meM ye prAkRtika se pratIta honevAle tattva bhI anivArya " DATA " ke rUpa meM vaijJAnika svIkRti prApta kara cuke haiN| prati prAkRtika ghaTanAeM antazcetanAke mUla kI jaina kathA - sAhitya vizeSataH bhavAntara kathAoM meM manovaijJanika anveSaNakI bhArI sampadA aura sambhAvanAe~ sannihita haiN| unakI zailI aura zilpanakI ora dhyAna na dekara ekabAra mAtra unake kathyakA gaharAI se adhyayana karane para jJAta hotA hai ki jaina AgamoMkI kathAe~ caitanya - jAgaraNa kI janmAntaragAminI yAtrAmeM sArthaka kar3iyoMke rUpameM grAhya haiM / ullikhita samagra dRSTiyoMse jaina Agama - sAhitya kA anuzIlana karanese vidita hotA hai ki bhAratIya saMskRtikI saMracanA aura bhAratIya prAcya vidyAoMke vikasanameM Arhat vAGmayakA mahattvapUrNa yogadAna rahA hai / zrAgama sAhityane jisa taraha uttaravartI sAhitya aura saMskRtiko samRddha aura saMpuTa kiyA hai, usakI kahAnI bahuAyAmI aura bahusopAnI hai / viSaya vaividhyakI dhArAoM- pradhAnoM meM srota svita Agama vAGmayane bhAratIya sAhityako prANavanta banAyA hai aura apanI maulika vizeSatAnoMse uttaravartI samagra sAhityakI dhArAko supuSTa kiyA hai| bhagavAn mahAvIrake uttaravartI manISI prAcAryAMne prAkRta, saMskRta aura apabhraMzake mAdhyama se bhAratIya sAhityakI jo advitIya vyaktitvaracanAko usakA prAdhArabhUta tattva prAgama sAhitya hI rahA hai / vastutaH bhAratIya saMskRtike sarvAGgINa adhyayanake lie jaina Agama sAhityakI sAmagrI upayogI hI nahIM, anivArya bhI hai / jaina AgamoMke adhyayana tathA jaina paramparA kA pUrNa paricaya prApta kie binA hindI sAhityakA prAmANika itihAsa bhI nahIM likhA jA sakatA / astu, zodha vidvAnoMse yaha apekSA hai ki jaina Agama sAhitya ke bAremeM apane pUrva dRSTikoNako badalakara nayI dRSTi nirmita kareM / jaina vizva bhAratI lADanaM (rAjasthAna) 9

Page #248
jaina rahasyavAda mAnava svabhAvatayA sRSTi ke rahasya ko jAnane kA tIvra icchuka rahatA hai| usakI isI jijJAsA ke samAdhAna kI pRSThabhUmi meM hara deza meM vividha prayatna kiye gaye haiM aura una prayatnoM kA eka vizeSa itihAsa banA huA hai| hamArI bhArata vasuMdharA para vaidika kAla se Adhunika kAla taka dArzanikoM ne isase sambaddha praznoM para ciMtana-manana kiyA hai aura usakA niSkarSa granthoM ke pRSThoM para aMkita kiyA hai| kI rahasya ke isa svarUpa ko kisI ne guhya mAnA aura kisI ne svasaMvedya svIkAra kiyA / jaina saMskRti meM mUlataH isakA svasaMvedya rUpa milatA hai jabaki jainetara saMskRti meM guhya rUpa kA prAcurya dekhA jAtA hai| jaina siddhAnta kA hara konA svayaM anubhUti se bharA hai / usakA hara pRSTha nijAnubhava ghora cidAnanda caitanya rasa se AplAvita hai| dhanubhUti ke bAda tarka kA kiyA gayA, balki use eka vizuddha ciMtana ke dharAtala para khar3A kara diyA gyaa| lie tarka kA yaha viziSTa sthAna nirdhAraNa jaina saMskRti kA ananya yogadAna hai| bhI apalApa nahIM bhAratIya darzana ke DaoN0 zrImatI puSpalatA jaina rahasyavAda kI Adhunika paribhASAoM ke caukhaTe meM jaina rahasyavAda ko paribhASA phira nahIM ho paatii| isalie hama usakI paribhASA isa rUpa meM karanA cAheMge "adhyAtma kI carama sImA kI anubhUti rahasyavAda hai| yaha vaha sthiti hai jahAM grAtmA vizuddha vItarAgI hokara cidAnanda rasa kA pAna karatA hai|" paramAtmA bana jAtA hai aura 10 rahasyavAda kI yaha paribhASA jaina sAdhanA kI dRSTi se kI gaI hai| jaina sAdhanA kA vikAsa yathAsamaya hotA rahA hai| yaha eka aitihAsika tathya hai| yaha vikAsa tatkAlIna pracalita jainetara sAdhanA se prabhAvita bhI rahA hai| isa AdhAra para hama jaina rahasyavAda ke vikAsa ko nimna bhAgoM meM vibhAjita kara sakate haiM 1. Adi kAla - prArambha se lekara I0 prathama zatI taka /

Page #249
2. madhyakAla-prathama-dvitIya zatI se lekara 7-8 vIM zatI taka / 3. uttarakAla -8-9 vIM zatI se Adhunika kAla taka / bhedavijJAna ho jAne para vyakti prAtmajJa ho jAtA hai aura apramAdI banakara vikalpajAla se vimukta ho jAtA hai| AdikAla meM ahiMsA, satya Adi kA vivecana milatA hai para usakA vargIkaraNa aura karmoM ke bheda-prabheda dikhAI nahIM dete / madhyakAla meM kundakundAcArya taka Ate-jAte ina dharmoM kA kucha vikAsa huA jo unake granthoM meM pratibimbita hotA hai| unake bAda unake hI pada cihnoM para calane vAle prAcAryoM meM umAsvAti, samantabhadra, siddhasenadivAkara, haribhadra, muni kAttikeya, akalaMka, vidyAnanda, anantavIrya, prabhAcandra, hemacandra, yogIndu prAdi prAcAryoM ke nAma ullekhanIya haiM jinhoMne apanI sAmayika paristhitiyoM ke anusAra rahasyavAda kA vizleSaNa kiyaa| sAdhanA ke svarUpa meM kucha parivartana bhI pAyA / uttarakAla meM rahasyavAda kI prAcAragata zAkhA meM samayAnukUla kucha aura parivartana huaa| bAhya AkramaNoM aura vipadAoM se bacane ke lie antataH AcArya jinasena ne manusmRti ke prAcAra ko jainIkRta kara diyA jisakA virodha dasavIM zatAbdI ke prA0 somadeva ne apane yazastilakacampU meM manda svara meM hI kiyaa| isase lagatA hai, tatkAlIna samAja usa vyavasthA ko svIkAra kara cukI thii| jaina rahasyavAda kI yaha eka aura sIr3hI thI jisane use vaidika saMskRti ke najadIka lA diyaa| isake bAda ise muni rAmasiMha, banArasIdAsa, rUpacaMda pANDe Adi kaviyoM ne apanI anubhUti se sajAyA saMvArA aura vikasita kiyA jo unake granthoM meM parilakSita hotA hai| adhyAtmika sAdhanA kI carama pariNati rahasya kI upalabdhi hai| isa upalabdhi ke mArgoM meM sAdhaka eka mata nahIM haiN| isakI prApti meM katipaya sAdhakoM ne zubha-azubha athavA kuzala-akuzala karmoM kA viveka kho diyaa| bauddha dharma ke sahajayAna, mantrayAna, taMtrayAna, vajrayAna Adi isI sAdhanA ke bIbhatsa rUpa haiN| vaidika sAdhanAoM meM bhI isa rUpa ke darzana spaSTa dikhAI dete haiN| yadyapi jainadharma bhI isase achatA nahIM rahA paranta yaha saubhAgya kI bAta hai ki usameM zraddhA aura bhakti kA atireka to avazya huA, vibhinna maMtroM aura siddhiyoM kA AviSkAra bhI huA, kintu una maMtroM aura siddhiyoM kI pariNati vaidika athavA bauddha saMskRtiyoM meM prApta usa bIbhatsa rUpa jaisI nahIM huii| yahI kAraNa hai ki jaina saMskRti kA mUla svarUpa akSuNNa to nahIM rahA para gahita sthiti meM bhI nahIM phuNcaa| sAdhAraNataH jaina dharma se rahasyabhAvanA athavA rahasyavAda kA sambandha sthApita karane ke bAda usake sAmane Astika-nAstika hone kA prazna khar3A ho jAtA hai| paryApta jAnakArI ke binA kucha vidvAnoM ne jainadharma ko nAstika darzanoM kI zreNI meM baiThA diyA hai| yaha Azcarya kA viSaya hai| isI kalpanA para yaha mantavya vyakta kiyA jAtA hai ki jaina dharma rahasyavAdI ho hI nahIM sktaa| yahI mUla meM bhUla hai| siddhAntataH nAstika kI yaha paribhASA nitAnta asaMgata hai| nAstika aura pAstika kI paribhASA vastuta: pAralaukika astitva kI asvIkRti para nirbhara karatI hai / jaina saMskRti ke anusAra prAtmA apanI vizuddhatama avasthA meM svayaM hI paramAtmA kA rUpa grahaNa kara letI hai| daihika aura mAnasika vikAroM se vaha dUra hokara paramapada ko prApta kara letI hai| isa prakAra yahAM svarga, naraka, 11

Page #250
mokSa Adi kI vyavasthA svayaM ke karmoM para AdhArita hai| ataH jaina darzana kI gaNanA nAstika darzanoM meM karanA nitAnta asaMgata hai| jaina rahasyabhAvanA zramaNa saMskRti kI anyatama sAdhanA hai| jaina sAdhakoM ne AtmA ko kendra ke rUpa meM svIkAra kiyA hai| yaha prAtmA jabataka saMsAra meM janma maraNa kA cakkara lagAtA hai tabataka azuddha rahatA hai aura jaba sakala karmoM se mukta ho jAtA hai to use vizuddha athavA vimukta kahA jAtA hai| prAtmA kI isI vizuddhAvasthA ko paramAtmA kahA gayA hai / paramAtmA pada kI prApti sva-para viveka rUpa bheda-vijJAna ke hone para hI hotI hai| bhedavijJAna kI prApti mithyAdarzana, mithyAjJAna aura mithyAcAritra ke sthAna para samyagdarzana, samyagjJAna aura samyakcAritra ke samanvita prAcaraNa se ho pAtI hai| isa prakAra prAtmA dvArA paramAtmApada kI prApti hI jaina rahasyabhAvanA kI abhivyakti hai| yahI adhyAtma hai jise abhivyakti ke kSetra meM banArasIdAsa ne adhyAtmazailI kahA hai| svAnubhUti aura prAtmacintana usake kendrIya tatva haiN| isa saMkSipta vivecana ke bAda yaha bhI samajha lenA Avazyaka hai ki jaina aura jainetara rahasyabhAvanA meM kyA antara hai 1. jaina rahasyabhAvanA AtmA aura paramAtmA ke milane kI bAta avazya karatA hai para vahAM mAtmA se paramAtmA mUlataH pRthaka nhiiN| AtmA kI vizuddhAvasthA ko hI saMjJA dI gaI hai| jabaki anya sAdhAnoM meM anta taka prAtmA aura paramAtmA donoM pRthaka rahate haiN| prAtmA aura paramAtmA ke ekAkAra hone para bhI prAtmA paramAtmA nahIM bana paataa| jaina sAdhanA ananta prAtmAnoM ke astitva ko mAnatI hai para janetara sAdhanAoM meM pratyeka prAtmA ko paramAtmA kA aMza mAnA gayA hai| 2. jaina rahasyabhAvanA meM Izvara ko sukha-duHkha kA dAtA nahIM mAnA gayA vahAM tIrthaMkara kI parikalpanA milatI hai jo pUrNata: vItarAgI aura prApta hai| ata: use prasAdadAyaka nahIM mAnA gayA / vaha to mAtra dIpaka ke rUpa meM pathadarzaka svIkAra kiyA gayA hai| uttarakAla meM bhakti Andolana hue aura unakA prabhAva jaina sAdhanA para bhI par3A / phalataH unheM bhaktivaza duHkhahAraka aura sukhadAyaka ke rUpa meM smaraNa kiyA gayA hai| premAbhivyakti bhI huI para usameM bhI vItarAgatA ke bhAva adhika nihita haiN| jaina sAdhanA ahiMsA para pratiSThita hai| ataH usakI svastha bhAvanA bhI prahiMsA mUlaka rhii| SaTcakra kuNDalini Adi jaisI tAntrika sAdhanAmoM kA jora utanA adhika nahIM ho pAyA jitanA anya sAdhanAoM meM hmaa| jaina rahasya bhAvanA kA hara pakSa samyagdarzana, samyagjJAna aura samyakacAritra ke samanvita rUpa para prAdhArita hai| 5. sva-para vivekarUpa bheda-vijJAna usakA kendra hai| 6. pratyeka vicAra pakSa nizcaya-vyavahAranayAzrita hai|

Page #251
anta meM yaha kaha denA bhI Avazyaka hai ki jo loga chAyAvAda aura rahasyavAda ko lagabhaga samAnArthaka mAnate haiM unakA kathana sahI nahIM hai / chAyAvAda mUlataH eka sAhityika Andolana rahA hai jabaki rahasyavAda kI paramparA prAdya paramparA rahI hai isalie rahasyavAda chAyAvAda ko apane sukomala aMga meM sahaja bhAva se bhara letA hai| eka asIma hai, sUkSma hai, amUrta hai, jabaki dUsarA sasIma hai, sthUla hai aura mUrta hai| rahasyabhAvanA meM saguNa sAkAra bhakti se nirguNa nirAkAra bhakti taka sAdhaka sAdhanA karatA hai para chAyAvAda meM isa sUkSmatA ke darzana nahIM hote / nyU eksaTeMzana eriyA sadara, nAgapura (mahArASTra) ahiMsA, saMyama aura tapa dharma hai| isase hI sarvocca kalyANa hotA hai| jisakA mana sadA dharma meM lIna hai, usa manuSya ko deva bhI namaskAra karate haiM / saba hI jIva jIne kI icchA karate haiM, marane kI nahIM, isalie saMyata vyakti usa pIr3AdAyaka prANavadha kA parityAga karate haiN| ( dazakAlika - 273) (dazavekAlika, 1) jo vyakti kaThinAI se jIte jAnevAle saMgrAma meM hajAroM ke dvArA hajAroM ko jIte aura jo eka sva ko jIte ina donoM meM usakI yaha sva para jIta parama vijaya hai / tU apane meM aMtaraMga rAga-dveSa se hI yuddha kara, jagat meM bahiraMga vyaktiyoM se yuddha karane se tere lie kyA lAbha ? saca hai ki apane meM hI apane ( rAga-dveSa) ko jIta kara sukha bar3hatA hai / (uttarAdhyayana, 263) (uttarAdhyayana, 262) 13

Page #252
jaina darzana meM pratipAdita zrAdhArabhUta jIvana mUlya pro0 pravINacandra jaina Aja hama eka svatantra ghora vikAsazIla deza ke nAgarika hai saura prArthika krAnti ke dvArA samAja kI nava-saMracanA ke mahatvapUrNa daura se gujara rahe haiM / sAmAjika vikAsa kI dizA meM svatantratA aura samAnatA ina do AdhArabhUta jIvana mUlyoM ke viSaya meM jainadarzana kA prabhimata jAnanA batAnA isa pariprekSya meM sarvathA prAsaMgika hai / jainadarzana na kevala mAnava ko, varan pratyeka jIva ko aura pratyeka jIva ko hI nahIM pratyeka dravya ko svatantra mAnatA hai| jIva kI svatantratA isa darzana ko maulika cintanA hai| usake svarUpa ko bigAr3anA yA sudhAranA kisI anya ke lie sambhava hI nahIM hai / svabhAva se vaha svatantra hai aura vibhAva se vaha apane Apako paratantra samajhatA hai| "prapyA mitaM pramitaM ca" mAtmA hI apanA mitra hai. vahI usakA zatru hai| apane hI vibhAvoM ke kaSAyita rUpoM ko rAga, dveSa ghora moha ko jItakara vaha 'jina' banatA hai aura apane sat, cit ghora dhAnandamaya svatantrarUpa meM pratiSThita ho jAtA hai| yaha to jIva kA bhrama hai ki vaha karmabaddha hai aura paratantra hai| isa bhrama ko dUra karane ke lie use AsthA ke sAtha jJAna aura prAcaraNa ko samyaktvapUrNa sAdhanA meM lIna honA par3atA hai / jainadarzana kI dUsarI maulika cintanA hai, samatA jIvoM kI samAnatA aura svatantratA donoM eka dUsare ke pUraka haiN| isase jIvoM kI pArasparika sthiti spaSTa hotI hai eka jIva dUsare jIva ke upakAra yA apakAra meM nimitta to bana sakatA hai para isase usakI samatA kisI bhI taraha khaNDita nahIM hotii| koI jIva choTA yA bar3A nahIM, nikRSTa yA utkRSTa nahIM jaise pratyeka jIva svataMtra hai vaise hI samAna bhI hai| AdhyAtmika dharAtala para sAre jIva samAna hai / sabhI jIva ananta darzana ananta jJAna, ananta vIrya aura ananta sukha isa ananta catuSTaya se sampanna haiN| hameM jo asamAnatA bhASita hotI hai vaha to usake zArIrika yA podgalika pariveza ke kAraNa hai| bhautika dharAtala para asamAnatA anivArya hai / tiryaMca, pazu, deva aura mAnava kA bheda isI dharAtala para hai / bhautikatA ke kAraNa hI kAle maura gore kA bheda hai| moTe aura dubale kA bheda hai| strI, puruSa mora napusaMka kA bheda hai| bauddhika upalabdhiyoM meM bhI isI prakAra vyaktizaH prapekSAkRta bheda hai| brAja taka kI koI sAmAjika vyavasthA kevala bhautika AdhAra para aise bhedoM ko nahIM miTA skii| bhautika dRSTi kA 14

Page #253
yadi AdhyAtmika pariSkAra na ho to mAnavIya duHkhoM kA haTAne ke lie juTAI gaI sukha-suvidhAeM samatA ke nAma para ghora se ghora viSamatAeM utpanna kara detI haiN| zAnti aura sAmAjika nyAya kI sthApanA ke nAma para saMgharSoM aura yuddhoM kI pratihiMsAtmaka bhAvanAoM meM uttarottara ubhAra AtA rahatA hai aura phira unako samApta karane ke sAre bhautika prayatna eka mAtra vivAda yA paricarcA ke viSaya banakara vyartha ho jAte haiN| bhautikatAvAdI dRSTi kI visaMgatiyoM aura viphalatAoM ke sandarbha meM jainadarzana yahI kahatA hai ki samasyA kA samAdhAna prAdhyAtmika hai use svIkAra kro| bahirmukha-bahirAtmA-mata raho, antarmukha bano, antarAtmA banate hI tuma dekhoge ki tuma to svayaM paramabrahma ho. paramAtmA ho| jIva kA svabhAva paramAtmA hai / saba paramAtmA bana sakate haiN| svatantra aura samAna banane ke lie prAtmA ko kucha karanA nahIM hai| svatantratA aura samAnatA bAhara se Ane vAlI vastueM nahIM hai| ve to AtmA ke apane guNa haiN| apane dharma haiN| use yaha bhrama ho gayA hai ki bAharI tatva hai| isa bhrama ko haTAnA hai| paratantratA aura viSamatA ke bhrama ko haTAne ke lie unheM hI chor3anA hogaa| chor3ane ke prayatnoM kI lambI mImAMsA ko saMkSepa meM tyAga aura tapa kahA gayA hai / tyAga aura tapa se AtmA, parigraha ke sAre abhigrahoM se mukta ho jAtA hai| svatantratA aura samAnatA kI anubhUti gRhastha dazA meM bhI utanI hI Avazyaka hai jitanI ki sAghu-dazA meM / aMza bheda rahatA hai, vaha rahegA yadi hama Arthika samatA ko gRhastha jIvana ke lie Avazyaka mAnate haiM to usake lie bhI eka vRtti kA vikAsa karanA hogaa| vRtti kA vikAsa AdhyAtmikatA ke atirikta aura kucha nahIM hai| udAharaNa ke lie, hama kahate haiM -janatantrI yA lokatantrI zAsana vyavasthA meM nayA samAja banAne ke lie jana-jana kA yoga caahie| kevala kAnUna banAne se kAma nahIM clegaa| jana-sahayoga jo eka AdhyAtmika vRtti hai usase hI naye samAja kI racanA hogii| isase yaha spaSTa huA ki samAja kA pratyeka vyakti sAmAjika samAnatA meM AsthA rakhane vAlA ho, Atma vizvAsI ho, vaha vaicArika dRSTi se sAmAjika viSamatAoM ko amAnya kare aura unheM mana, vacana aura kAya ke susaMyata AcaraNa se dUra kre| tyAga aura saMyama ke viziSTa AcaraNa se hI bhautika viSamatAnoM ko kisI hada taka dUra kiyA jA sakatA hai| jana sahayoga prabaddha honA caahie| use pAne ke lie jainadarzana ne eka dRSTi dI hai| vaha hai anekAnta dRSTi, padArthoM ke svarUpa ko samajhane kI dRSTi / vastu kA svabhAva hI usakA dharma hai| vaha ananta rUpAtmaka hai| ina rUpoM ko guNa bhI kahA jAtA hai| ye guNa sAdhAraNata: kisI bhI vyakti ke dvArA eka kAla meM dekhe, samajhe yA batAye nahIM jA skte| anekAnta dRSTi vibhinna vyaktiyoM dvArA vibhinna kAloM meM vibhinna apekSAoM se kahe gaye eka hI vastu ke aneka guNoM ko samajhane meM sahAyaka hotI hai| isase samAja meM sahiSNutA, saha-astitva aura niSpakSatA ke bhAvoM kA udaya hotA hai| saMskRtiyoM ke samanvaya meM, sarvadharma samabhAva meM bhI yahI dRSTi rahatI hai| ise samyagdRSTi bhI kahate haiM / isI dRSTi kA eka rUpa loka dRSTi hai jo lokahita ke mUla meM rahatI hai| isa dRSTi meM satya ke prati abhiniveza rahatA hai, yaha mAnava ko durAgrahoM se bacAtI hai| isI dRSTi ko kucha isa prakAra se bhI kahA jA sakatA hai-hama svayaM durAgrahI na hoM, dUsaroM ko apanI bAta to kaheM para use una para lAdeM nahIM, satya bahu-prAyAmI hotA hai, bhASA ke dvArA usake kisI eka aMza kI hI kisI 15

Page #254
apekSA meM abhivyakti hotI hai, hama usa apekSA ko smjheN| isa prakAra yadi dRSTi anekAntAtmaka ho to viruddha sI pratIta honevAlI bAtoM meM saMgati zrA jaaygii| prahiMsaka samAja kI racanA meM yaha dRSTi anivAryataH Avazyaka hai / anekAnta dRSTivAle vyaktiyoM kA zrAcaraNa samyaktva ko liye hue hotA hai / samyaktvI jAgarUka hotA hai, vaha satya ko svIkAratA hai aura mithyA se bacatA hai| usase jIvana - sAdhanA ho sakatI hai| spaSTa hai aisA vyakti jo sat hai use mAnatA hai, grasat ko nahIM maantaa| na to vaha "para" ko "sva" mAna sakatA hai aura na vaha "sva" ko "para" hI batA sakatA hai| usakA vyavahAra dUsaroM ko satyaniSTha banAne meM nimitta banatA hai / satyaniSThatA kI preraNA usase milatI hai / yahI usakA upagraha yA upakAra hai| saMyoga yA nimitta banAne ke atirikta vaha aura kucha ho hI nahIM sktaa| vaha mAnI nahIM hotA, kRtrimatA, mAyA, chala, kapaTa se dUra rahatA hai| dUsare ke prApya kA apaharaNa karanA usake svabhAva meM hI nahIM hotA / usake maulika sarjana aura saMcaya donoM kI sImAeM ghaTatI jAtI haiM, anivAryataH Avazyaka kA grahaNa aura zeSa kA parityAga svataH hotA hai| isa sabase usake jIvana meM zUnyatA, riktatA yA prabhAva kI anubhUti nahIM hotI / vaha usake svayaM ke ananta darzana, ananta jJAna, ananta zakti aura ananta sukha meM vilIna rahatA hai--yahI usakA brahmacarya hai / ahiMsA satya, acaurya, aparigraha aura brahmacaryaM ina pAMca jIvanamUlyoM kI yaha AdhyAtmika pRSThabhUmi hai jise jainadarzana gRhasthoM ke lie praNuvratoM ke rUpa meM aura sAdhuyoM ke lie mahAvratoM ke rUpa meM prastuta karatA hai| sakSepa meM, jainadarzana kI mAnyatA hai ki mAnava jar3a aura cetana kA svarUpa samajhatA hai, usake antara ko pahacAnatA hai| na to vaha dIna hai aura na hIna hai| vaha zarIra nahIM, zarIra saMyukta hai / vaha prAdhyAtmika zaktiyoM kA puMja hai| mAnava jIvana sarvazreSTha jIvana haiN| isI jIvana meM usake bhrama dUra hote haiM maura use apane ApakI anubhUti hotI hai| gRhastha dazA meM use anekAnta dRSTi honA cAhie dUsaroM kI dRSTi kA prAdara karanA cAhie kisI ko bhI dIna yA hIna samajhanA svarUpa ko khonA hai aura saba jIvoM ko samAna mAnanA svarUpa kI pratiSThA hai / use prAtmavikAsa ke rahasya ko samajhanA hai, usakI gaharAiyoM meM praveza karanA hai tabhI vaha samajha sakatA hai ki Atma vikAsa hI loka-vikAsa hai, AtmoddhAra hI lokoddhAra hai / bhAratIya saMskRti meM svatantratA aura samAnatA ke cintana kA vikAsa bhautika saMkIrNatAoM se cAhe kabhI kabhI prAcchanna ho gayA ho para usakA vyApaka rUpa sadA banA rahA hai| jainadarzana dvArA prastuta svatantratA aura samAnatA ke sazakta vicAra, usakI sahAnubhUtipUrNa anekAnta dRSTi aura ahiMsAmaya AcaraNa kI vyavahAryatAyeM - saba isa vyApaka pariprekSya meM jana jana ko Atmabodha dene vAle, apane zakti ke svarUpa ko prakaTa karane vAle siddha hue haiN| nidezaka, jaina vidyA saMsthAna zrI mahAvIrajI (rAjasthAna ) 16

Page #255
jaina mantra-vidyA zrI sohanalAla devota prAjake bhautika yuga meM mantra-vidyA ko upekSA kI dRSTi se dekhA jA rahA hai| manuSya prAja ke upalabdha bhautika jJAna se vikasita yantroM aura takanIkI jJAna ko hI saba kucha mAna baiThA hai| hamAre pUrvAcAryoM, RSi-maharSiyoM ne zakti kI khoja zabdoM tathA vicAroM kI eka nizcita prakriyA meM kI thii| kinta prAja ke bhautika vijJAna ke prAcAryoM ne zakti kI khoja aNa, paramANa prAdi meM kI hai| bhautika vijJAna ke anveSaNa vastu jagat kI zakti kA hI patA lagA sakate haiN| ataH bhautika vijJAna kI bar3I se bar3I saphalatA vastu-jagata taka hI sImita rahatI hai| zabda-tatva kI zakti kI sAdhanA sajaga mAnava mastiSka se hI sambhava hai| zabda-jagata meM asIma zakti ke bhaNDAra par3e hue haiN| jisa prakAra vaijJAnika vastu-jagata kI khojoM ko loka-kalyANakArI kAryoM meM lagAkara vyakti va samAja kA hita kara sakatA hai, usI prakAra mantra-sAdhaka zabda-zakti ko jagAkara loka-kalyANakArI kAryoM meM usako lagA sakatA hai / isI hetu mantra-sAdhakoM ne zabda-jagata kI zaktiyoM kI khoja kI aura una taka pahuMcane ke upAya hamAre lie prazasta kiye haiN| samasta dhArmika sAdhanAeM, pUjApATha, japa-tapa, dhyAna, yoga prAdi ve prakriyAeM haiM jinake dvArA zabda-jagata kI zakti ko vikasita kiyA jA sakatA hai| mantra kA prAdhAra zabda hai / mantra-vijJAna ko zabda-vijJAna athavA dhvani-vijJAna bhI kaha sakate haiN| zabda kI dhvani meM eka zakti chipI haI hai jo varNa dhvaniyoM ke anusAra bhinnatA rakhatI hai| yahAM mantra kI zAstrIya paribhASA na kara mantra-vijJAna athavA zabda-vijJAna ko Adhunika pariprekSya meM paribhASita karanA adhika upAdeya hogaa| zabda meM aparimita sAmarthya hai| zabdoM ke uccAraNa se dhvani paidA hotI hai| dhvani se kampana utpanna hote haiN| ve kampana ithara tatva ke mAdhyama se vizva-bhramaNa kara kucha kSaNoM meM lauTa pAte haiN| vibhinna samAna zaktiyoM se ekatA kA sthApita honA prAkRtika niyama hai / isaliye kampanoM kA puja apane kendra taka lauTate-lauTate apanI zakti bar3hA letA hai / yaha kArya itanI tIvra gati se hotA hai ki sAdhaka ko isakA anubhava bhI nahIM ho pAtA ki zabdoM ke uccAraNa mAtra se camatkAra kaise utpanna ho rahe haiM ?

Page #256
praba vijJAna kI sahAyatA se pratyeka dhvani kA citra lenA sambhava ho gayA hai| dhvani kampana ke citraNa ko spekTogrApha kI saMjJA dI gaI hai| misavATsa hya ja ne zabda vijJAna ke camatkArI prayoga landana meM dikhAye the| vaha apane dvArA nirmita saMgIta yantra "iDophona" ko vidhi pUrvaka bajAtI thI, jisase aneka prakAra ke rUpa bana jAte the| usane yaha vyAkhyA kI ki vAdya-yantra ko kisa vidhi se bajAne para kisa prakAra ke citra citrita hote haiN| isase yaha pariNAma nikalA ki dhvaniyoM se vividha prAkRtiyAM banatI haiM / tathA yaha zabdoM ke sUkSma kampanoM kA hI pariNAma hai| kailIphoniyA vizvavidyAlaya ke prasiddha bhUgarbhazAstrI DaoN. harbarTa hara ne zabda ke sUkSma kampanoM se eka aisA nAjaka parIkSaNa kiyA jo anya mAdhunika upakaraNoM ke liye asambhava: unhoMne zabda ke sUkSma kampanoM dvArA eka bArIka haDDI ke maila ko sApha kiyA / yadi yaha kArya kisI bleDa se kiyA jAtA to haDDI nizcita rUpa se TUTa jaatii| parantu DaoN0 harbarTa hara ne zabda zakti se yaha asambhava kArya sambhava kara dikhaayaa| hamAre pUrvAcAryoM ne pratyeka mantra kA gaThana kucha aise camatkArI DhaMga se kiyA hai ki usakA sIdhA prabhAva hamArI sUkSma granthiyoM, SaTcakroM aura zakti kendroM para par3atA hai, jisase sUkSma jagata ke zakti kendra jAgRta hote haiN| mantroM ke vidhipUrvaka gaThana se vaha zabda usase sambandhita yaugika granthiyoM ko gudagudAte haiN| unakI soyI huI zaktiyoM ko jagAte haiN| una granthiyoM meM sphUrti Ane se ve kriyAzIla ho jAtI haiM, jisa prayojana ke lie jo mantra hote haiM ve usI prakAra kI granthiyoM ko jagAte haiM, unhIM para ve prAghAta karate haiN| ina granthiyoM kI kriyAzIlatA se sAdhaka ko vibhinna prakAra kI siddhiyAM prApta hotI haiM, jo dUsaroM ko camatkAra dikhAI detI haiN| parantu vaha vAstava meM zabdoM kI vaijJAnika prakriyA kA hI pariNAma hai| prAsTriyA ke vaijJAnika zrI lebara lejAriyoM ne bIjamantroM kA zarIra ke vibhinna aMgoM para kaisA prabhAva par3atA hai, isakA prayoga karake likhA hai ki praNava "3" ke uccAraNa se hRdaya, mastiSka, peTa aura sabhI sUkSma indriyoM para prabhAva par3atA hai| "hAM" se phephar3oM, gale, peTa, hRdaya aura mastiSka ko bala milatA hai / "hrIM" se pAcana-yantroM, phephar3oM, gale aura hRdaya para prabhAva par3atA hai| "ha." se peTa, jigara, tillI, prAMtoM aura garbhAzaya ko zakti milatI hai / "ha" se mUtra mArga niroga hotA hai / "hrauM" se udara vikAra dUra hote haiM, pakvAzaya aura prAmAzaya sazakta hote haiM, mUtrAzaya zuddha hotA hai, kabja dUra hotA hai| "hra" se anna-nalI ko aura phephar3oM ko bala milatA hai / roga nivAraNa meM, ispAta kI cAdaroM ko kATane meM, laoNNDI tathA siMcAI sAdhanoM meM dhvani zakti kA prayoga vidyuta kI taraha hone lagatA hai| jaba dhvani-zakti kI sahAyatA se uparyukta lAbha prApta kiye jA rahe haiM, to mantra-vidyA jo dhvani zakti para AdhArita hai usa para avizvAsa kaise kiyA jA sakatA hai| ___ zabda kI sAmarthya sabhI bhautika zaktiyoM se bar3hakara sUkSma vibhedana kSamatA vAlI hotI hai / isa bAta kI nizcita jAnakArI hamAre pUrvAcAryoM ko thii| isI kAraNa unhoMne mantra-vidyA kA vikAsa kiyaa| kAlAntara meM sampradAya bheda se aneka mantrazAstroM kI racanA huii| bhAratIya mantra-zAstra kI vizAla paramparA rahI hai| isa paramparA meM anya sampradAyoM kI taraha jaina sampradAya meM 18

Page #257
bhI mantra-tantroM se sambandhita zAstra pracura mAtrA meM upalabdha hote haiN| jaina sampradAya kA mUla mantra "NamokAra mantra," mahAmantra hai| isa mahAmantra se anya samasta mantra pragaTa hue haiM aisA Agama mata hai| aisA kahane kA prAzaya hai ki mantra-zAstra kI janmadAyI mAtRkAkSara (svara evaM vyaMjana) kA janaka hI 'NamokAra' mahAmantra hai, jisakA varNana jainAgama meM nimna prakAra upalabdha hotA hai :mahAmantra NamokAra : Namo arihaMtANaM, Namo siddhANaM, Namo pAiriyANaM / Namo uvajjhAyANaM, Namo loe savva sAharaNaM // NamokAra mahAmantra meM mAtRkA dhvaniyAM : eka vizleSaNa ga+ +m+pro+ + +i+ha+aM+ +mA+e+maM ga+ + + + + + + +mA+Na+aM ga+ -+- + -+mA+i+ + + +mA+Na+aM Na+ +m +o +u+ + + + + + +A+Na+aM ga+ +m+o+le+yo+e+- +ma+ +-+ -+- +pA ha.+ + +aM isa vizleSaNa meM se svara pRthaka karane para : pra+o+a+i+_+mA+aM+ +o+i+pA 1 e 112 15 133 aM+a+pro+mA+ + +mA+praM ai124 ma+o pro.. +u+ 5 +mA+A+ ++o praH pro+e+ + +mA+U+aM isa prakAra uparyukta svaroM meM se rekhAMkita svaroM ko milAne para evaM r aura la ko "ralayorekyaM" mAnakara pAyariyAraNaM pada ke antargata "ri" isa prAkRta varNa ko 'R' mAna lene para solaha svaroM kI sRSTi nimnAnusAra ho jAtI hai| yathA"a A i I u U (ra) R R (la) la la e ai mo au aM aH" vyaMjanoM ko uparyukta prakAra se pRthaka karane para raNa+m+ra+ha+va+Na +Na +ma+s+ + +Na Na+m+ra+y+Na+Na+m+va+ +ka 2 ya+e++m+la+s+va+va+s+ha, +Na gha

Page #258
ina vyaMjanoM meM punarukta vyaMjanoM ko chor3a dene para nimna svarUpa banatA hai : Na+m+ ++ha.++ + + + + + + + +la+hai+za ghi 3 5 6 4 74 4662 6 7 7 1 dhvani siddhAnta ke AdhAra para uparyukta varNa ke vargAkSara varga kA pratinidhitva karate haiM / jaise-"gha=kavarga, 2 ja=cavarga, 3 Na Tavarga, 4 gha=tavarga, 5 ma=pavarga, 6 ya ra la va, 7 sa=za Sa sa ha" astu isa mahAmantra kI samasta mAtRkA dhvaniyAM nimna prakAra huI : a A i I u U R R la la e ai o au aM aH ka kha ga gha Ga, c ch j jh J, T Tha Da Dha Na, t th da dh n, p ph b m m, ya ra la va za Sa sa ha / - upayukta vizleSaNa se yaha bAta siddha ho jAtI hai ki mantra-zAstra kI jananI mAtakAkSara kI utpatti NamokAra mantra se hii| jaba NamokAra mantra ko anAdisiddha mAnA jAtA hai, taba mAtRkAkSara kA anAdisiddhapanA svataH hI siddha ho jAtA hai| bhaTTAraka sakalakIrti ne apane prasiddha grantha "tatvArthasAradIpaka" meM varNamAtRkA kA anAdipanA tathA samasta pAgama kI racanA karane vAlI aisI varNa mAtRkA ke dhyAna karane kA nirdeza diyA hai| Aja ke vaijJAnika ko yaha par3hakara Azcarya hogA ki hajAroM varSa pUrva hamAre pUrvAcAryoM ne isa mAtRkA vaNoM kA devI svarUpa, vistAra aura prabhAmaNDala samajhA diyA thaa| vidyAnuvAda ke mantravyAkaraNa-prakaraNa caturtha meM pratyeka varNa kI zakti evaM usake viziSTa lakSaNa batalAye haiN| jaise"a"-vRttAsana, hAthI kA vAhana, suvarNa ke samAna vaNaM, kuMkuma gaMdha, lavaNa svAda, jambUdvIpa meM vistIrNa, cAra mukha, aSTa bhujA, kAlI prAMkha, jaTAmukuTa sahita, motiyoM ke prAbhUSaNa, atyanta balavAna, gambhIra, pulliga aisA "a" kAra kA lakSaNa hai| varNa mAtRkA arthAt varNamAlA kA pratyeka varNa mantra hai, kyoMki isake manana se viziSTa zakti utpanna hotI hai| jaise-"pra' avyaya vyApaka, prAtmA ke ekatva kA sUcaka, zuddha buddha, jJAna rUpa zakti kA dyotaka, praNava bIja kA janaka / 'R' bIja, siddhi dAyaka, zubhakArya sambandhI bIjoM kA mUla, kArya siddhi kA sUcaka / "ka"zaktibIja, prabhAvazAlI, sukhotpAdaka, santAna prApti kI kAmanA kA pUraka, kAmabIja kA janaka / "Na"-zAnti sUcaka, AkAza bIjoM meM pradhAna, dhvaMsaka bIjoM kA janaka, zakti kA sphoTaka / "va" siddhidAyaka, AkarSaka, ha, ramaura anusvAra ke saMyoga se camatkAroM kA utpAdaka, sArasvata bIja, bhUta-pizAca-zAkinI-DAkinI prAdi kI bAdhA kA vinAzaka, roga hartA, laukika kAmanAmoM kI pUrti ke liye anusvAra mAtRkA kA sahayogApekSI, maMgala sAdhaka aura vipattiyoM kA rodhaka / samasta vaNoM kI varNazakti tathA samasta dhvaniyAM maMgala mantra NamokAra meM sanniviSTa haiN| isIliye use mantrarAja se vibhUSita kiyA gayA hai| yaha mantrarAja samasta saMsAra kA sAra evaM sarva manorathoM kA dAtA hI nahIM mokSa prApti kA setu bhI hai| mataH mAtmasAdhaka ukta mAtmavikAsAtmaka paMcaparameSThI maMgala mantra se athavA bIja mantra yukta paMcaparameSThI mantroM aura usakI dhvaniyoM ke gharSaNa 20

Page #259
se apane bhItara prAtmika zakti kA prasphuTana karatA hai| yaha zakti prAtmaparaka hote hue bhI parakalpANa meM parama sahAyaka hotI hai / astu pUrvAcAryoM ne varNazakti kI dhvaniyoM kA vaijJAnika guMThana kara anya mantroM kI bhI racanA kI / arthAt mana ke sAtha jina varNaM dhvaniyoM kA gharSaNa hone se divya jyoti pragaTa hotI hai una dhvaniyoM ke samudAya ko bhI prAcAryoM ne mantra nAma se ho sambodhita kiyA hai| mantroM kA bAra-bAra uccAraNa kisI sote hue ko bAra-bAra jagAne ke samAna hai| yaha prakriyA do sthAnoM ke bIca bijalI kA sambandha jor3a diye jAne ke samAna hai / sAdhaka kI vicAra-zakti svica kA kAma karatI hai aura mantra zakti vidyuta lahara kA / jaba mantra siddhi ho jAtI hai, taba sAdhaka apanI prAtmika zakti se prabhISTa kAryoM kI camatkArapUrNa siddhi karatA hai| sAdhaka kI dhAtmika zakti se prAkRSTa devatA sAdhaka ke samakSa apanA AtmArpaNa kara detA hai jisase devatA kI samasta zakti usa sAdhaka meM prA jAtI hai mora sAdhaka loka meM prabhISTa kAryoM kI camatkArapUrNa siddhi karatA hai / yaha prazna uThanA bhI svAbhAvika hai ki jaba rAmokAra mantra se hI samasta kAryoM kI siddhi ho jAtI hai taba anya mantroM kI racanA kI mAvazyakatA kyoM huI ? NamokAramantra grAtmavikAsAtmaka mantra hai| isake dvArA dhAtmazakti kA vikAsa kiyA jAtA hai| kintu usa zakti kA udghATana eka nizcita evaM pariSkRta jIvana yApana karane para hI hotA hai anyathA apekSita camatkArI kAryoM kI siddhi nahIM hotI hai| ataH pUrvAcAryoM ne loka-kalyANakArI dRSTi ko dhyAna meM rakhakara sAMsArika svarita kArya siddhi ke liye sugama mArga yukta zAntika evaM pauSTika mantroM kA vaijJAnika guMThana kiyA hai| zAMtika mantra : jina dhvaniyoM ke vaijJAnika saciveza ke gharSaNa dvArA bhayaMkara prAdhi-vyAdhi, vyantara, bhUtapizAca kI pIr3A, krUra graha jaMgama sthAvara viSa, prativRSTi, anAvRSTi dubhikSAdi itiyoM aura caura Adi kA bhaya prazAnta ho jAya una dhvaniyoM ke sanniveza ko jainAcAryoM ne zAntimantra se sambodhita kiyA hai / prAdhunika vijJAna ne bhI loka-kalyANa meM roga nivAraNa ke lie dhvani taraMgoM ke saphala parIkSaNa kiye haiN| pariNAmasvarUpa zArIrika rogoM meM hI nahIM varan mAnasika rogoM meM bhI lAbha prApta ho rahA hai / bhAratIyoM ke lie roga nivAraNa ke lie mantroM kA prayoga eka sAdhAraNa sI bAta rahI hai| hara bhAratIya isameM pAraMgata hotA thaa| jIvana ke hara kSetra meM isa vidyA kA lAbha uThAyA jAtA thA / mAnasika zAMtidAyaka mantra : "OM ahaM asi ghAu sA namaH // " isa mantra kA nitya smaraNa karane se mAnasika zAnti rahatI hai tathA hara prakAra ke kleza kA nAza hotA hai| sira darda nivAraNa mantra : "OM hrIM zrahaM Namo mohijiraNANaM paramohijiNANaM zirarogavinAzaM bhavatu // " netra roga nivAraNa mantra : "OM hrIM yaha~ rAmo sambohijiraNAeM akSirogavinAzanaM bhavatu // " 21

Page #260
karNaroga nivAraNa mantra : "OM hrIM ahaM Namo praNatohijiNANaM karNarogavinAzanaM bhavatu // " zvAsa roga nivAraNa mantra : ___"OM hrI ahaM Namo saMbhiNNasodarANaMzvAsarogavinAzanaM bhavatu // " jvaranAzaka mantra: "OM hrIM ahaM sarva jvaraM nAzaya nAzaya U Namo sarvoSadhi pattANaM hrIM namaH / " prAdhAzIzI nAzaka mantra : OM hrIM paramohijiNANaM OM hrIM kroM koM itroM svaahaa| cora bhaya haraNa mantra : OM Namo arahatANaM prAbhiNI mohiNI moha mohya svAhA / " bicchU viSa nivAraNa mantra : tIrthaMkara pArzvanAtha prasAdAt eSa yogaH phalatu / maMtra-prA ke svAhA athavA U~ pakSisvAhA / meghavRSTi kAraka mantra : .. "OM namohalvyU megha kumArANaM OM hrIM zrI' namo smlvyU meghakumArA NaM vRSTi kuru-kuru hrIM saMvoSaT / meghavRSTi stambhaka mantra : ___ "OM hrIM zrIM soM kSaM kSaM meghakumArakebhyo vRSTiH stambhaya svAhA / agni zamana mantra : "U~ Namo U~ ahaM prasi mA u sA Namo arihaMtANaM nmH|" uparyukta maMtroM kA prabhAva sAdhaka ke dvArA eka nizcita mArga kA avalambana karane para hI hotA hai| . pauSTika mantra: jina dhvaniyoM ke vaijJAnika saMracanA ke gharSaNa dvArA sukha-sAmagriyoM kI prApti arthAt jina maMtroM ke dvArA dhana-dhAnya, saubhAgya, yazakIti, buddhi tathA saMtAna prAdi kI prApti ho una dhvaniyoM kI saMracanA ko pauSTika maMtra kahate haiM / Rddhi-siddhi prarha mantra : "OM hrIM Namo arahatANaM mama Rddhi vRddhi samIhitaM kuru kuru svAhA / vidhi :-zuddha hokara pratidina prAtaH sAyaM 108 bAra maMtra kA jApa kareM to sarva prakAra kI Rddhi-siddhi prApta hotI hai| 22

Page #261
vidyA prApti mantra: - "OM Namo caudasa puvvINaM jhI~ jhI~ namaH svAhA / " vidhi :- isa maMtra kA vidhi pUrvaka 21 lAkha jApa karane ke pazcAt nitya prAtaH sAyaM eka-eka mAlA ginane se adbhuta vidyA kI prApti hotI hai| isa prakAra anya sampradAyoM ke mantra-zAstroM kI taraha jaina mantra-zAstroM kI bhI eka vizAla paramparA hai| Aja ke isa vaijJAnika yuga meM loga isa mahatvapUrNa paramparA ko kevala andhavizvAsa mAtra batAkara isakI upekSA karate haiN| kintu yadi isa vidyA kA vaijJAnika adhyayana kiyA jAe evaM tathyoM kA vizleSaNa kiyA jAe to nizcita hI mAnava jIvana kI ulajhI huI gutthiyoM ko sulajhAkara pRthvI para hI svarga banAne kI kSamatA prApta kI jA sakatI hai| kintu kaba ? jisa prakAra bhautikavijJAna ke prAcAryoM ne zabda-vijJAna ke rahasyoM ko pragaTa kara naI AsthAeM banAI haiM, usI taraha maMtrasAdhakoM kA bhI kartavya ho jAtA hai ki ve maMtroM ke loka-kalyANakArI svarUpa ko samAjotthAna meM prayukta kareM tathA lupta prAyaH vidhi-vidhAnoM kI zodha evaM unake vikasita karane kA prayatna kareM, tAki isa vaijJAnika yuga meM mantra-zakti para DUbate hue vizvAsa ko punaH ubhArA jA sake / OM zAnti zAnti zAnti........... risarca skaoNlara darzana vibhAga sukhAr3iyA vizvavidyAlaya, udayapura (rAja.) yaha ahiMsA bhayabhIta prANiyoM ke lie zaraNabhUta hai, pakSiyoM ke lie AkAza meM gamana-ur3ane ke samAna hai / yaha ahiMsA pyAsa se pIr3ita prANiyoM ke lie jala ke samAna hai, bhUkhoM ke lie bhojana ke samAna hai, samudra ke madhya DUbate hue jIvoM ke lie jahAja ke samAna hai, duHkhoM se pIr3ita janoM ke lie prauSadha bala ke samAna hai, aura bhayAnaka jaMgala meM saMgha ke sAtha gamana karane ke samAna hai| (praznavyAkaraNa sUtra, 108) 23

Page #262
dArzanika jagat meM yaha bahuta kaThina samasyA hai ki padArtha yA tatva ko sAmAnya mAnA jAe athavA vizeSa, eka athavA aneka / isake samAdhAna svarUpa cAra prakAra ke mata milate haiM : jaina darzana kA sAmAnya-vizeSavAda 24 1. advaitavAdI, mImAMsaka tathA sAMkhya mAnate haiM ki sAmAnya hI sat hai yA sad sAmAnya hai| vaha eka hai / -DaoN0 baziSTha nArAyaNa sinhA 2. bauddhoM ke vicAra meM vizeSa sat hai yA sat vizeSa hai ghora vizeSa hone ke kAraNa vaha aneka bhI hai| sAmAnyavAda 3. nyAya vizeSikoM ke mata meM sAmAnya sat hai aura vizeSa bhI sat hai kintu donoM eka dUsare se bhinna haiM, nirapekSa haiN| sAmAnya ko eka kaha sakate haiM kintu vizeSa aneka hai. sAmAnya aura vizeSa bhinna hai| 4. jaina darzana Upara kathita tInoM hI vicAroM ko asvIkAra karatA hai isake anusAra padArtha na kevala sAmAnya hai, na kevala vizeSa aura na inheM sAmAnya aura vizeSa rUpoM meM bhinna-bhinna mAnA jA sakatA hai / padArtha sAmAnya aura vizeSa, eka aura aneka, donoM hI rUpoM meM dekhe jA sakate haiM / kintu sAmAnya aura vizeSa alaga-alaga nahIM rahate / ye donoM hI hara vastu meM dekhe jAte haiN| pratyeka vastu sAmAnya hokara vizeSa aura vizeSa hokara sAmAnya hai| eka hokara aneka aura ghaneka hokara eka hai| ye cAra mata apanI-apanI puSTi ke lie isa prakAra tarka dete haiM isa mata meM kevala sAmAnya kI hI sattA hai vizeSa kI nahIM / sAmAnya se bhinna koI bhI sattA nahIM hotii| kyoMki-- (ka) padArtha sat rUpa meM hI jAne jAte haiM, sat eka hai / padArthaM yA dravya kA dravyatva eka hai / dravyatva ko chor3akara koI tatva nahIM pAyA jA sakatA /

Page #263
( kha ) vizeSa ko sat mAnane vAle vizeSa ko tabhI jAna sakate haiM jaba usakA svabhAva 'vizeSatva' usameM ho / apane svabhAva ko chor3akara koI bhI vastu nahIM raha sakatI / yadi vizeSatva ke kAraNa vizeSa hai taba to vaha vizeSatva hI sAmAnya hai / 1 (ga) dhanuvRtti ko sAmAnya tathA vyAvRtti ko vizeSa kahate haiN| vyAvRtti kA matalaba hai dUsare se bhinnatA, dUsare kA niSedha kintu koI bhI vastu prapane se bhinna vastu kA niSedha yadi kara sakatI hai to use bhUta, vartamAna tathA bhaviSya tInoM hI kAloM meM tInoM lokoM ke samasta padArthoM kA niSedha karanA hogA, tabhI usakI niSedha kSamatA kI siddhi hogI anyathA nahIM / ise pramANita karane ke lie pramAtA ko sarvajJa honA hogA / sarvajJatA ke nIce na to yaha pranubhava se siddha ho sakatA hai aura na tarka se hI / mataH vyAvRtti prAkAza kusuma kI taraha abhAva rUpa hai / (gha) vyAvRtti sat hai athavA masad / yadi ghasat hai taba to isakA koI artha nahIM ho sakatA / kharaviSAraNa aura ghaTa kI vyAvRtti ho sakatI hai| yadi vyAvRtti sat hai to kyA jitane bhI vizeSa haiM una saba meM eka hI vyAvRtti haiM athavA saba meM alaga-alaga vyAvRttiyAM hai / yadi vizeSoM meM alaga alaga vyAvRttiyAM hai to isakA matalaba hai ki eka vyAvRtti meM dUsarI vyAvRtti hai| isa taraha dUsarI meM tIsarI vyAvRtti bhI ho sakatI hai| phira to navasthA doSa utpanna ho jaaegaa| yadi yaha mAnA jAtA hai ki eka hI vyAvRtti sabhI vizeSoM meM dekhI jAtI hai taba nizcita hI vaha vyAvRtti sAmAnya kahI jAegI / vizeSavAda 1. vizeSavAdI bauddha kSaNamaMgavAda ke siddhAnta ko mAnate hai| unake anusAra pratyeka vastu kSaNa-kSaNa badalatI rahatI hai / yaha vizeSa kA lakSaNa hai| parivartana vizeSoM meM hI dekhA jAtA hai / vizeSoM kI hI sattA hotI hai / gAya ko hama dekhate haiM gotva ko nahIM / " pratyakSa rUpa se alaga-alaga dekhI jAnevAlI pAMca aMguliyoM meM jo sAmAnya aMgulI ko dekhatA hai vaha mAno apane sira sIMga dekhatA hai|" yaha vyaMga batAtA hai ki sAmAnya kI siddhi nahIM ho sakatI, jaise koI vyakti apane sira para sIMga kI bAta ko na soca sakatA hai aura na use dekha hI sakatA hai / 2. sAmAnya kI utpatti vyaktiyoM se hotI hai| ataH apane kAraNa se bhinna sAmAnya kI kalpanA ThIka nahIM hai / 3. sAmAnya eka hai yA aneka / yadi eka hai to vaha vyApaka hai athavA avyApaka ? (ka) yadi sAmAnya vyApaka hai to use do vastu ke bIca meM bhI rahanA caahie| kintu vaha do meM hotA hai donoM ke bIca meM nahIM hotA / (kha) yadi vaha saba meM pAyA jAtA hai, savaMgata hai, eka hai, taba to use ghaTa-paTa saba meM vyApta rahanA cAhie / (ga) yadi vaha avyApaka hai taba use vizeSa mAneMge, sAmAnya nahIM / 25

Page #264
4. kisI bhI vastu kI sattA arthakriyAkAritva se siddha hotI hai| dUdha duhane kA kArya kisI vizeSa gAya se siddha hotA hai, gotva se nhiiN| kisI vizeSa ghor3e ko daur3AyA jAtA hai, sAmAnya moDatva ko nahIM / 5. yadi sAmAnya ko eka na mAnakara aneka mAnA jAtA hai taba to vaha vizeSa hI kahalAegA / ataH vizeSa kI sattA hai, sAmAnya kI nahIM / sAmAnya- vizeSa - nirapekSatA : 1. nyAya-vaizeSika mAnate haiM ki sAmAnya aura vizeSa bhinna haiM, kyoMki sAmAnya aura vizeSa ke svabhAva bhinna haiM / gotva vyApaka hotA hai kintu kAlI yA ujalI gAya vyApaka nahIM hotI / 2. sAmAnya se yadi vizeSa ko pRthaka nahIM mAnA jAtA hai to kyA sAmAnya kA hI jJAna hotA hai, vizeSa kA nahIM ? kyA sAmAnya se hI saba kucha prabhAvita hai ? yadi vizeSa kA jJAna nahIM ho sakatA taba to vizeSa kA vAcaka zabda nahIM honA cAhie aura na vizeSa ke dvArA koI kriyA hI honI caahie| kintu vyavahAra meM vizeSa ke dvArA kiyA gayA kArya dekhA jAtA hai aura vizeSa kA vAcaka bhI hotA hai / ataH sAmAnya se bhinna vizeSa kI sattA mAnanI cAhie / 26 3. isa taraha yadi vizeSa se bhinna koI sAmAnya nahIM hotA to usakA bhI vAcaka nahIM hotA kintu sAmAnya ke bhI "vAcaka" pAe jAte haiN| ataH sAmAnya aura vizeSa donoM haiM kintu donoM bhinna haiM, nirapekSa haiM / sAmAnya- vizeSa - sApekSatA : yaha mata jaina darzana kA hai| jaina darzana nayavAda kA pratiSThApaka hai / zrataH "naya" kI kasauTI para anya matAvalambiyoM ke vibhinna vicAroM ko kasane ke bAda yaha kahatA hai ki jo loga mAtra sAmAnya ko mAnate haiM ve saMgraha naya kI dRSTi ko apanAte haiN| saMgraha naya kI dRSTi sAmAnya ko grahaNa karatI hai / vizeSa ko mAnyatA dene vAloM kI dRSTi paryAyArthika naya kI hai, kyoMki ve paryAyoM ko pradhAnatA dete haiM / jo sAmAnya aura vizeSa donoM ko hI mAnate haiM kintu donoM ko eka-dUsare se bhinna samajhate haiM, unakI dRSTi naigamanaya kI hai, jisameM kabhI dravya para vicAra hotA hai to kabhI paryAya para ye dRSTiyAM ekAMgI hai| inase ekAMgI jJAna hote haiM sahI jJAna to anekAntavAda ke mAdhyama se hotA hai| anekAntavAda ke anusAra pratyeka vastu meM ananta dharma hote haiM una ananta dharmoM meM se / kucha sthAyI hote haiM jinheM guNa kahA jAtA hai ghora kucha asthAyI yAnI badalane vAle hote haiN| jo sthAyI dharma hote haiM unheM sAmAnya mAnA jAtA hai aura jo parivartanazIla dharma hai unheM hI vizeSa kI saMjJA dI jAtI hai| 1. vastu ko prakriyAkAritva se jAnate haiN| pratyakSa rUpa se dhanekAnta meM yaha dekhA jAtA hai| jaba koI vyakti gorava kahatA hai taba usake sAmane gotva ke sabhI sAmAnya lakSaNa prA jAte haiN| yaha dhanuvRtti hai aura gAya kathana ke sAtha hI bhaiMsa, ghor3A, gadahA se usakI vyAvRtti kA bhI bodha hotA hai| dhanuvRti tathA vyAvRtti kramazaH sAmAnya tathA vizeSa sUcaka hai / ataH kisI eka padArtha ke sAmane prAte hI sAmAnya tathA vizeSa donoM kA bodha hotA hai|

Page #265
2. jaba koI kahatA hai "kAlI gAya" usa samaya eka vizeSa gAya kA bodha hotA hai, sAtha hI gAya jAti kA bhI bodha hotA hai| kAlI kahane meM eka vizeSa kAlepana ke sAtha sabhI prakAra ke kAlepana kA bodha hotA hai / isa prakAra hara vastu sAmAnya-vizeSa rUpa hai| sAmAnya se alaga karake vizeSa ko nahIM dekhA jA sakatA aura na vizeSa se alaga karake sAmAnya ko jAnA jA sakatA hai| 3. sAmAnya aura vizeSa ko nyAya-vaizeSika ne eka dUsare se bhinna mAnA hai| kintu sAmAnya kA pratyeka vyakti se kathaMcit tAdAtmya hone se kathaMcit bhinnatA aura kathaMcit abhinnatA kA sambandha hotA hai| kathaMcit tAdAtmya se tAtparya hai eka sImA taka tAdAtmya / yadi sAmAnya kA vyakti se pUrNa tAdAtmya hogA taba to donoM meM ekarUpatA A jaaegii| kintu sAmAnya kA vizeSa ke sAtha ekarUpatA nahIM hotii| jisa sImA taka tAdAtmya rahatA hai, usa hada taka sAmAnya aura vizeSa meM abhinnatA hotI hai aura jisa hada taka tAdAtmya nahIM hotA vahAM taka bhinnatA hotI hai / yadyapi vyakti ke rUpa meM eka dUsare se antara hotA hai kintu usameM jo guNa yA sAmAnya hotA hai usa para koI prabhAva nahIM pdd'taa| isalie sAmAnya aura vizeSa ekAntata: bhinna nahIM mAne jA skte| ye bhinnAbhinna haiN| vAcya-vAcaka vAcya use kahate haiM jisakI vAcanA hotI hai| padArthoM kI vAcanA hotI hai| zabdoM ke dvArA vAcanA hotI hai| unheM jainadarzana vAcaka mAnatA hai| sAmAnya-vizeSa kI samasyA na kevala vAcya taka hai, balki vAcaka ke sambandha meM bhI yaha prazna uThatA hai ki vAcaka yAnI zabda kyA hai ? sAmAnya yA vizeSa / jaina darzana meM zabda ko paudgalika mAnA gayA hai| zabda pudgaloM se banate haiM / pudgala meM sAmAnya aura vizeSa donoM hote haiM / isalie zabda meM bhI sAmAnya aura vizeSa hote haiM arthAt zabda sAmAnya rUpa hai aura nirapekSa bhii| kintu nyAya-vaizeSika isakA khaNDana karate haiN| nyAya-vaizeSika zabda ko paudagalika nahIM mAnate haiM aura isake lie ve nimnalikhita tarka peza karate haiM 1. zabda kA prAdhAra aAkAza hotA hai jo sparza-zUnya hotA hai / 2. zabda saghana pradeza meM praveza karate hue aura usase nikalate hue bAdhita nahIM hotA arthAta usake sAmane koI rukAvaTa nahIM pAtI hai| 3. usakA koI avayava dRSTigocara nahIM hotA jo usake pahale athavA bAda bhI rhe| 4. vaha sUkSma mUrta dravyoM kA preraka nahIM hai| 5. zabda AkAza kA guNa hai| ina tarkoM kA jainAcArya isa prakAra khaNDana karate haiM--- 1. zabdoM kA prAdhAra AkAza nahIM balki bhASAvargaNA hai| bhASAvargaNA pudgala se banatI hai / jisa prakAra gandha Azrita dravya-paramANu havA kI anukUlatA yA pratikUlatA ke anusAra eka 27

Page #266
sthAna se dUsare sthAna taka jalda yA dera se pahuMcate haiM, usI prakAra zabda-paramANu bhI havA kI anukUlatA yA pratikUlatA ke anusAra jalda yA dera se eka sthAna se dUsare sthAna taka pahuMcate haiN| 2. kastUrikA Adi gandha banda sthAna meM praveza karatI haiM aura nikalatI haiM, phira bhI ve podgalika haiN| 3. vidyuta aura ulkApAta ke koI bhI avayava usake pahale athavA bAda meM dikhAI nahIM par3ate, phira bhI ve paudgalika hote haiM / 4. gandha, raMga aura dhUla meM rahatI hai aura nAsikA meM praveza karake apane apane anukUla preraNA prastuta karatI hai / parantu vaha dekhI nahIM jAtI hai / usI prakAra zabda bhI yadyapi nahIM dekhA jAtA hai kintu karNarandhra meM pahuMca kara preraNA utpanna karatA hai| 5. zabda rUpAdi kI taraha indriya ke pratyakSIkaraNa kA viSaya banatA hai| isalie ise prAkAza kA guNa nahIM maante| isa prakAra zabda paudgalika haiM, sAmAnya-vizeSa rUpa hai / yadyapi janamata meM paudgalika athavA apaudgalika jo bhI hai ve sabhI sAmAnya-vizeSa rUpa haiM phira bhI paudgalika ko hI yahAM sAmAnyavizeSa kA prAdhAra banAyA gayA hai tAki sAdhAraNa loga bhI ise sugamatA se samajha skeN| mImAMsA darzana meM zabda ko nitya aura eka mAnA gayA hai| isake viparIta bauddha darzana meM zabda anitya tathA aneka kahA gayA hai kintu jaina darzana meM zabda sAmAnya-vizeSa tathA eka-aneka hai| kAraNa vAcya aura vAcaka meM kathaMcit tAdAtmya sambandha hai| isake sambandha meM bhadrabAha ne aisA kahA hai vAcaka aura vAcya kathaMcit bhinna haiM aura kathaMcit abhinna bhI haiN| "charA" "pAga" aura 'miThAI' ke uccAraNa mAtra se hI kisI kA zarIra na kaTatA hai, na jalatA hai aura na kisI ko madhuratA kA anubhava hotA hai| isalie vAcya aura vAcaka bhinna hai| kintu "charA", "prAga" aura "miThAI" ke uccAraNa se hI "charA", "prAga" aura "miThAI" kA bodha hotA hai| isalie vAcya aura vAcaka abhinna haiN| jisa prakAra "vAcya" sAmAnya-vizeSa, eka-aneka tathA bhAva-prabhAva rUpa hote haiM usI prakAra vAcaka bhI sAmAnya-vizeSa, eka-aneka aura bhAva-abhAva rUpa hote haiN| "ghaTa" zabda miTTI ke usa pAtra ke lie vyavahAra meM AtA hai jisase jala lAne yA rakhane kA kArya hotA hai| kintu yogI loga zarIra ko hI ghaTa kahate haiN| "cora" zabda cora ke lie vyavahRta hotA hai kintu dakSiNa meM isakA vyavahAra cAvala ke lie hotA hai| karkaTI zabda kA prasiddha artha kakar3I hai kintu kisI-kisI sthAna para isakA prayoga yoni ke lie hotA hai| isI taraha jItakalpa vyavahAra meM prAyazcita vidhi kI carcA meM SaDagurU kA artha 180 upavAsa kiyA gayA kintu aba SaDagurU se kevala tIna upavAsa samajhA jAtA hai / deza aura kAla ke anusAra vAcaka ke vibhinna prayoga dekhe jAte haiN| 28

Page #267
zabda meM sabhI padArthoM ko jAnane kI kSamatA hotI hai| deza aura kAla ke anusAra unheM saMketa milatA hai| jaba zabda ke svabhAva aura saMketa donoM ko jAna liyA jAtA hai tabhI usaka artha jJAta hotA hai| isIlie zrI devasari ne kahA hai ___ "svAbhAvika sAmarthya aura saMketa se artha kI jAnakArI karanA hI zabda hai|" isase yaha siddha hotA hai ki zabda eka-aneka rUpa vAlA hotA hai| kyoMki svabhAva se vaha eka aura saMketa se aneka hotA hai| isI taraha vibhinna tarka-vitarka ke AdhAra para jaina darzana yaha siddha karatA hai ki vAcya aura vAcaka sAmAnya-vizeSa, eka-aneka rUpa haiN| darzana vibhAga kAzI, vidyApITha, vArANasI (uttara pradeza) pAlasya ke sAtha sukha nahIM rahatA hai, nidrA ke sAtha vidyA sambhava nahIM hotI hai, mAsakti ke sAtha vairAgya ghaTita nahIM hotA hai, tathA jIva-hiMsA ke sAtha dayAlutA nahIM ThaharatI hai / (samaNasuttaM, 167) samyagdRSTi jIva adhyAtma meM zaMkA rahita hote haiM, isalie ve nirbhaya hote haiN| cUMki samyagdRSTi jIva sAta prakAra ke bhayoM se mukta hote haiM, isalie nizcaya hI ve adhyAtma meM zaMkA rahita hote hai| (samaNasuttaM, 232) 29

Page #268
"AcArAMga meM hiMsA kA vivecana "AcArAMga " jaina dharma kA sabase prAcIna grantha hai| isameM 323 sUtra haiN| "AcArAMga " kA pratipAdya mAdhyAtmika jIvana kA prakarSa dikhAnA tathA usake lie patha prazasta karanA hai| isake lie tyAga aura mamatva ke parityAga ko adhika mahatva diyA gayA hai| kI sAdhanA kA varcasva adhika prabhAmaya hai| yahAM kevala pahiMsA kI zrAdhAra para karanA abhISTa hai / 30 -DaoN0 niz2Ama uddIna ahiMsA samatA bhAva hai jahAM hiMsA hotI hai vahAM pramAda aura ajJAna rahatA hai. 'para' kI bhAvanA rahatI hai| ahiMsA meM 'sva' kI bhAvanA sannihita rahatI haiN| hiMsA ko 'bhAva hiMsA' aura 'dravyahiMsA' ina do rUpoM meM vyakta kiyA jAtA hai| bhAvahiMsA kA sambandha mana se hai hamAre mana meM hiMsA kA bhAva mana kI vikRti ( pramAda, prajJAna, ghRNA, krodha Adi) ke kAraNa utpanna hotA hai / 'dravyahiMsA' meM sAmAjikatA A jAtI hai / yadi hamArI dRSTi "sva" ke sAtha "para" para samAna rahegI, to hiMsA nahIM hogii| "AcArAMga" ke prathama adhyayana meM kahA gayA hai- "jo apane andara ko jAna letA hai vaha bAhara ko bhI jAna letA hai aura jo bAhara ko jAnatA hai vaha andara ko bhI jAnatA hai / " ataH "sva" aura "para" ko samAna rakhanA caahie| "sva" aura "para' donoM meM samatva, ekatva kA rUpa vidyamAna honA ahiMsA hai / dUsare ko samajhanA bhI apane ko samajhanA hai, dUsare ko kaSTa na pahuMcAnA apane ko hI kaSTa ke jAla meM na phaMsAnA hai| jise apane sukha-dukha kA ehasAsa hotA hai, use hI dUsaroM ke sukha-dukha kA ehasAsa ho sakatA hai / jiMdagI kise pyArI nahIM ? ghana kisako priya nahIM ? sammAna Adara-prApti kI spRhA kise nahIM hotI ? saba ko ye priya haiM / hameM bhI haiN| phira kyoM hama apane ko sukha-sampanna banAkara dUsaroM ko dukhamaya dekhanA cAhate haiM, apane ko lAbhAnvita kara dUsaroM ko ghATe meM rakhanA cAhate haiM / " AcArAMga" meM kahA gayA hai - "sabhI prANiyoM ko apanA jIvana priya hai, sabhI ko sukha priya hai, dukha apriya lagatA hai, bagha prapriya lagatA hai, jIvana sabhI ko priya lagatA hai| sabhI jInA cAhate haiM. jInA sabako acchA lagatA hai, ataeva kisI ko mAranA nahIM cAhie / " svabhAvataH pratyeka prANI ko sukha priya ghora duHkha apriya lagatA hai, yaha eka manovaijJAnika satya hai, mAnasika vRtti hai| phira hameM kyA adhikAra hai ki apane sukhAyeM ataH ahiMsA, samatva, satya vivecanA "AcArAMga" ke

Page #269
dUsaroM ko tana, mana, vacana, dhana Adi dvArA duHkha aura kaSTa kI jvAlA meM dhakela deN| "prAcArAMga" ne sabase pahale sva-astitva aura para-astitva kI bAta kahakara manuSya ko saMvedanazIla banAne kA prayAsa kiyA hai, aura saMvedanazIlatA dvArA vaha azAMti, tanAva, ghuTana, kuNThA, hInatA, zoSaNa, atyAcAra se zIghra mukti prApta kara sakatA hai, kyoMki aAdhunika saMdarbho meM apane dvArA nirmita inhIM abhizApoM meM Aja manuSya burI taraha parigrasta hai / hiMsA kA niSedha karate hue "prAcArAMga" meM kahA gayA hai-- "manuSya vartamAna jIvana ke lie, prazaMsA, Adara tathA pUjA prApta karane ke lie, dukha ke pratikAra ke lie, prANiyoM kI hiMsA karatA hai, dUsaroM se hiMsA karavAtA hai yA prANiyoM kI hiMsA kA anumodana karatA hai, aisI hiMsA usa manuSya ke ahita meM hI hotI hai|" bhalA hama dUsaroM ko ghRNita nIca kyoM samajhe? mahAvIra kA kahanA hai - "koI hIna yA nIca nahIM hai, koI ucca nahIM hai, arthAt sabhI samAna haiN|" jaba prAtmAe~ ekasI haiM to sabhI eka samAna haiN| jo vyakti ahiMsaka hotA hai vaha samatA kA AcaraNa karatA hai, vaha na hiMsA karatA hai, na hiMsA karAtA hai, na usakA anumodana karatA hai / jaba taka manuSya meM samatA kA yA prAtma-dRSTi kA udaya nahIM ho jAtA, taba taka zAMti nahIM mila sakatI, janma-maraNa se chuTakArA nahIM mila sakatA / binA prAtma-dRSTi ke zAMti kaisI, binA ahiMsA ke zAMti kahAM, prAtmodaya kahAM, mokSa kahAM ? ___ manuSya sukha-vaibhava prApta karane ke lie icchAoM, tRSNAmoM ke pIche bhAgate hai, unakI pUrti meM rAta-dina vyagra rahate haiM, aise manuSya aMdhakAra meM rahate haiN| ve ajJAnatA se bhare rahane ke kAraNa dUsare prANiyoM ko, manuSyoM ko duHkha dete haiM / icchAoM ko pUrNa karane meM manuSya kI prAsakti adhika rahatI hai isalie hiMsA kI jAtI hai| "prAcArAMga" maitrI kA saMdeza detA hai aura jahAM maitrI hai vahAM prema hai, dayA hai, karuNA hai, samAnatA hai, ekatA hai / manuSya apanA zatru aura mitra svayaM hai| kahA gayA hai-"he manuSya ! tU apanA mitra Apa hai, bAhara kI ora mitra kI khoja kyoM karatA hai" ? jo ucca mUlyoM meM jamA huA hai, vaha moha aura Asakti se dUra jamA huA hai, jise Asakti se dUra jAno, use ucca mUlyoM meM jamA hA smjho|" isa prakAra prAdhyAtmika jAgRti pradAna karane vAlA ahiMsA-bhAva hai| ise jaina dharma kA prANa aura manuSya kA dhyeya mAnA jAtA hai| adhyakSa, hindI vibhAga islAmiyA kAleja, zrInagara (kazmIra) 31

Page #270
gujarAta kI saMskRti meM ahiMsA-bhAvanA DaoN0 kumArapAla desAI gujarAta kI dharatI para vibhinna jAtiyAM pAkara basI haiM, aura yahAM para nivAsa karane vAlI jAtiyoM ko saMgharSa-samanvaya kI prakriyA se bhI gujaranA par3A hai| gujarAta kI janatA ke gaThana meM katipaya mUlya aise haiM, jo vizeSa rUpa se ubhara kara pAte haiN| inhIM kI vajaha se yahAM kI saMskRti ke paTala para ahiMsA, jIvadayA aura sarvadharma-bhAvanA kA puTa vizeSa dikhAyI detA hai| vastutaH gujarAta meM aise saMskAroM ke bIja hameM IsA kI tIsarI zatAbdI pUrva se hI milane lagate haiN| saMbhava hai yaha prakriyA isase pUrva kI bhI ho| Aja ke janajIvana meM ekarasa hokara samA jAne vAlI ye karuNAgAmI sukumAra bhAvanAeM sadiyoM pUrva isa pradeza kI miTTI meM ghulamila kara sthira ho cukI thiiN| ahiMsA-bhAvanA kA eka viziSTa vyavahArajanya AviSkAra hI jIvadayA yA karuNA hai / apane lie kisI ko duHkha na pahu~cAnA hI ahiMsA hai aura dUsaroM ke kalyANa ke lie apanA sarvasva nyochAvara kara dene kA Ananda hI karuNA hai| isa rUpa meM ahiMsA aura karuNA eka hI sikke ke do pahala haiM / tadartha ina donoM bhAvanAoM ko eka sAtha dekhanA hI samIcIna hogaa| devAnAMpriya priyadarzI azoka (I0 pU0 274-237) kI caudaha prAjJAe~ girinAra ke "zailakaNa" para pAlekhita haiN| vastutaH yaha zilAlekha gujarAta ke itihAsa kA pahalA pramANa hai, jo gujarAta kI saMskArajanyatA ko apane sIne para TaMkita kiye hue hai| isameM prANivadha ko varNya samajhane ke uparAnta prAriNa kI surakSA para bhI bala diyA gayA hai| eka AjJA meM likhA hai --"jahAM-jahAM mAnavopayogI evaM pazUpayogI auSadhiyAM nahIM thI, vahAM-vahAM ve maMgavAyI gayI aura unheM ropA gyaa| jahAM-jahAM phala-mUla nahIM the, vahAM-vahAM ve maMgavAye gaye aura unheM ropA gyaa| pazutroM aura manuSyoM ke upayoga ke lie rAstoM para kueM khudavAye gaye / prastuta AjJA meM manuSya ke sAtha-sAtha mUka prANiyoM kA bhI kitanA dhyAna rakhA gayA hai ! gujarAta ne ahiMsA aura jIvadayA kI bhAvanA ko apane jIvana meM na kevala anubhUta kiyA hai, balki use bhogA aura jiyA bhI hai| pazu-pAlana evaM apaMga pazutroM kI surakSA-prathA ke mUla hameM yahA~ dikhAyI dete haiN| Aja kI "pAMjarApola" saMsthAoM ke mUla bhI to gujarAta se hI haiM na / lekina, yaha to do-eka hajAra varSa ke itihAsa -yuga kI bAta huii| gurjara bhUmi ko prApta ahiMsA, jIvadayA aura prANimAtra kI rakSA kA utkaTa evaM subhaga bhAvanApUrNa caraNa to hameM, itihAsa 32

Page #271
yuga ko pAra kara usake prArambha kAla taka yA yoM kahiye ki prAgaitihAsika yuga ke antima caraNa meM madhya bhArata ke yuddha ke samaya taka dikhAyI detA hai| jainadharma ke bAIsaveM tIrthaMkara bhagavAna neminAtha zrIkRSNa ke cacere bhAI the| apane vivAha ke avasara para vadha karane ke lie ekatra kiye gaye mUka prANiyoM ke prArtanAda ko suna nemikUmAra vivAha maNDapa se lauTa par3e the aura apanA ratha girinAra kI bhayaMkara guphAoM tathA jhAr3iyoM kI ora le gaye the, jahAM unhoMne prakhaMDa tapa, tyAga, saMyama evaM titikSA ke mAdhyama se vairAgyapUrNa sAdhanA prArambha kii| bhagavAna neminAtha dvArA pradatta karuNA aura vairAgya kI aisI amUlya nidhi ko gujarAta kI bhakti pravaraNa aura dharmazIla prajA ne aba taka saMbhAlA hai| saca pUchiye to samrATa azoka ne gujarAta meM jisa karuNA aura ahiMsA kI bhAvanA kA alakha jagAyA vaha kevala pUrvI bhArata se pazcima bhArata kI ora le jAyA jAne vAlA punaruccAraNa aura punarjAgaraNa thaa| vastutaH ahiMsA aura dayA kI bhAvanA samUce gujarAta meM isase bahata pahale tAne-bAne kI taraha bunI huI thI / zrIkRSNa kA pazuprema bhI utanA hI suprasiddha hai| jainadharma kA prArupaNa yadyapi pUrvI bhArata meM hamA, kintu gujarAta kI dharatI para paraprAnta kA bIjAMkuraNa hayA aura phalA-phUlA, yahI isakI ahiMsA-priyatA kA bar3A pramANa hai / kSatrapoM ke samaya meM Aye hue hanasAMga ke yAtrA vivaraNa meM rAjA zilAditya (prathama) kA ullekha milatA hai, jisane jIvana-paryanta kisI bhI prANI ko hAni nahIM pahu~cAI aura usake hAthI-ghor3e taka kisI jIva-jantu kI hiMsA na kareM isake lie usane unheM kapar3e se chane hue pAnI ko pilAne kI vyavasthA kI thii| hanasAMga likhatA hai ki usake rAjyakAla ke pacAsa varSoM meM mAdA pazu manuSyoM ke sAtha hilamilakara jAte the aura loga unheM satAte nahIM the| itsiga bhI isa pradeza kI eka rIti kA ullekha karate hue likhatA hai ki yahAM para chane hue pAnI meM se nikalane vAle jantuoM ko puna: pAnI meM DAlakara jIvita rakhane kA rivAja hai| ise bauddhadharma kA prabhAva bhI kahA jA sakatA hai| lekina, janoM ne ise vyApaka aura prabala banAne meM vizeSa yogadAna diyA hai| isake antargata solaMkIyugIna mahArAjA kumArapAla ke yogadAna ko kaise bhulAyA jA sakatA hai? mahArAjA kumArapAla kI 'pramAri ghoSaNA' vastutaH eka vRhad sAMskRtika ghoSaNA hai| isameM ve azoka se bhI eka kadama Age haiN| zrI hemacandrAcArya ne "hRdayAzraya" kAvya meM isa bAta kA ullekha karate hue kahA hai ki unhoMne kasAIyoM aura zikAriyoM dvArA hone vAlI hiMsA ko rokA, devoM kI pAhuti ke nimitta bakaroM kI bali ko bhI unhone baMda karavAyA aura mAMsAdi ke vikraya se jinakI AjIvikA calatI thI, use baMda karAkara rAjA ne unheM tIna varSa kA dhAnya pradAna kiyaa| "amAri ghoSaNA" kA pracAra kumArapAla ne mAtra gujarAta meM hI nahIM, apitu apane sAmaMtoM dvArA samagra sAmrAjya meM guMjita kiyA thaa| mAravAr3a ke eka bhAga meM sthita ratnapura ke ziva mandira aura jodhapura rAjya ke kirAr3a se prApta hiMsA-virodha ke Alekha pAja bhI isakI sAkSI dete haiN| inake alAvA kumArapAla ne rAjAoM aura rAjapUtoM meM pracalita madyapAna evaM mAMsa-bhakSaNa kI kurItiyoM ko bhI rokA thaa| yahI nahIM, usane parastrIgamana aura yUtakrIr3A kA bhI niSedha kiyA thaa| isa rUpa meM gujarAta kI janatA meM pratyeka anAcAra ke prati hameM jisa tiraskAvRtti ke darzana hote haiM, usake lie sahajAnanda svAmI ke sAtha inheM bhI zreya denA hogaa| 33

Page #272
- vastutaH ahiMsA aura jIvadayA kI bhAvanA gujarAta kI prajA meM zatAbdiyoM se ghara kiye hae haiN| siddhAntataH hI nahIM, vaha vyavahAra meM bhI parilakSita hotI hai| mahAtmA gAMdhI isI pradeza kI vibhUti the, jinhoMne AjAdI kI lar3AI ahiMsA kI bhUmikA para prArambha kii| ahiMsA aura vIratA ina donoM ko kucha loga virodhI mAnate the, lekina gAMdhIjI ne inhIM tathAkathita virodhI bAtoM ko ekatrita kara eka nayA bala paMdA kiyA thaa| ahiMsApUrNa vIratA kI lar3AI lar3ane kA eka nayA hI saMdeza gAMdhIjI ne hameM sikhaayaa| balavatarAya ThAkora ne isI bhAvanA kA ullekha apanI nimna paMktiyoM meM kiyA hai 'che jaMga sAtvika balo prakaTAvavAno, cAritrya saumya vrata sAdhu khilvvaano|' sAmane vAle ko Ahata kiye bagaira hI usase vijayI hone kA prayoga, jise buddha aura mahAvIra ne prazasta kiyA thA, gAMdhIjI ne siddha kara dikhaayaa| saca to yaha hai ki samUce gujarAta kI ahiMsA evaM karuNApUNa saMskRti kA satva sAmarthya aura paurUSa se pUrNa hai| azoka ke zilAlekhoM meM dharmAjJAeM yadyapi TaMkita to huI deza ke aneka bhAgoM meM, lekina ve aMkurita aura pallavita huI gujarAta ke jana-jIvana meM hii| susaMskRta vyakti kA eka anya bar3A purUSArtha hai ki vaha pArasparika vicAroM, rukhoM evaM mAnyatAoM ke prati sahiSNU bane / gujarAta meM isa taraha ke paradharma yA paraprajA ke prati sahiSNutA-bhAva vyApaka rUpa meM dRSTigata hotA hai / svayaM ko parama mAhezvara kahalAne vAle aneka maitraka rAjAmoM me bauddha vihAroM ko khule hAthoM dAna diyaa| solaMkI rAjavaMziyoM ne apane nAma ke Age "umApati-varalabdhaprasAda" kA viruda to lagAyA, para solaMkI yuga ke hI saMsthApaka mUlarAja ne jaina sthAna aura unake supUtra cAmuNDa ne vIragaNi nAmaka jaina sAdhU ko AcAryapada se suzobhita kiyA thA, isa bAta kA bhI ullekha milatA hai| aura, eka aisA ullekha bhI prApta hotA hai ki siMharAja ne viSNu maMdira baMdhavAyA aura neminAtha kA anuSThAna kiyaa| yahI nahIM, zrI hemacandAcArya somanAtha ke maMdira meM mahAdeva-zaMkara kI upAsanA karate pAye jAte haiM / mahArAjA kumArapAla paramamAhezvara hone ke sAtha hI paramArhata kI upAdhi bhI dhAraNa karate haiN| cittaur3a se prApta lekha ke AdhAra para digambara prAcArya rAmakIti ne prArambha meM ziva-stuti hI kI thii| vastupAla-tejapAla dvArA masjida baMdhavAne aura somanAtha kI upAsanA karane ke bhI saMketa prApta hote haiM / jagaDUzAha kA caritrAMkana karane vAle bedhar3aka isa tathya ko prastuta karate haiM ki santAna-prApti ke lie unhoMne hindU devoM kI pUjA kI thii| bhayaMkara akAla se prajA ko bacAne vAle jagaDUzAha ne masjida bNdhvaayii| bAdhelAvaMzIya arjunadeva ke samaya kA eka abhilekha verAvala se prApta humA hai, jisase jJAta hotA hai ki somanAtha jaise dharma sthAna meM bhI paramiyoM ke lie kitanI udAratA baratI jAtI thii| nAkhudA pIroja ne somanAtha deva ke nagara ke bAharI hisse meM masjida baMdhavAyI thii| yahI nahIM, usakI vyavasthA kA bhAra muslima jAti ke jimme hI sauMpA gayA thaa| kucha samaya pUrva hI jisa prajA kA hRdaya itanA praudAryapUrNa dikhAyI de, yaha sacamuca hamAre samAja ko pratibimbita karane vAlA AInA hai| jaina saMskRti ke anekAntavAda dvArA dI gayI parama sahiSNutA aura sabhI dizAnoM se satya ko svIkAra karane vAlI manovRtti ne isameM mahattama yogadAna diyA hai, isa bAta se koI inkAra nahIM kara sktaa| 34

Page #273
ahamadAbAda kI eka masjida se upalabdha arabI bhASA meM likhA gayA eka abhilekha bhI isa bAta kI sAkSI de rahA hai| isa masjida kA adhikAMza bhAga solaMkI-yuga meM bAMdhe jAne kA ullekha milatA hai / isase siddha hotA hai ki musalamAnoM ke gujarAta vijaya ke do dazaka pUrva ye loga yahAM para zAntipUrNa DhaMga se rahate the / hamAre yahAM jisa samaya solaMkI zAsana thA, usa samaya dakSiNa ke zaivapaMthI rAjAoM ne vaiSNava dharmAnuyAyiyoM se saMgharSa mola liyA thA, isa bAta ke bhI udAharaNa hameM milate haiN| lekina, gujarAta ke kisI bhI zaivAnuyAyI zAsaka ne aisA nahIM kiyaa| saMjANa ke hindU rAjA ne pArasI janatA ko saMrakSaNa pradAna kiyA thaa| yahI nahIM, unake rahane ke lie bhUmi dI gayI thii| ise hama gujarAta ke sAMskRtika itihAsa kI eka mahatvapUrNa ghaTanA kaha sakate haiM / isa prakAra ke paradharmiyoM ko apane sAtha rahane kI itanI udAratA baratI gayI ho, aise udAharaNa itihAsa meM virala hI haiN| gujarAta kI isI ahiMsA-asmitA se gAMdhIjI ne eka sAtvika bala taiyAra kiyA thA aura yahAM kI sahiSNutA ke bhItara se hI unhoMne jagata ko vyApaka dharma-bhAvanA kA saMdeza bhI diyA thaa| gujarAta kI aisI paradharma sahiSNUtAvRtti ko yadi kAyaratA kA pratirUpa kahA jAe to isase bar3I bhUla aura kyA hogI ? ho sakatA hai kucha vyakti ise isa rUpa meM bhI dekheM lekina isase gujarAta kI asmitA ko kabhI prAMca nahIM pAyI / isI meM hameM sarvadharma samabhAva kI gati dikhAyI detI hai| isa prakAra kI sahiSNutA kI chatra-chAyA meM hI gujarAta, gujarAta ke vividha dharmoM evaM dharmAvalambiyoM ko gaurava milA hai| vastutaH gujarAta kI Ama janatA apekSAkRta adhika sUkha-zAnti evaM surakSA kA jo anubhava kara sakI hai, usakA zreya bhI isI ko hai| prophesara, gujarAtI vibhAga gujarAta vizvavidyAlaya ahamadAbAda (gujarAta) jo caritrayukta hai, vaha alpa zikSita hone para bhI vidvAna vyakti ko mAta kara detA hai: kintu jo caritrahIna hai, usake lie bahuta zrutajJAna se bhI kyA lAbha hai ? samaraNasutaM, 267 jJAna se dhyAna kI siddhi hotI hai| dhyAna se saba karmoM kA kSaya hotA hai, karmoM ke kSaya kA phala mokSa hai; isalie jJAna kA abhyAsa karanA caahie| samaNasuttaM, 478 35

Page #274
jaina darzana aura 'karuNA' zrI kanhaiyAlAla lor3hA pracetana-sacetana meM koI bhinnatA hai, to vaha mukhyataH do hI bAtoM meM hai-(1) saMvedana karanA aura (2) vicAra karanA, jAnanA / saMvedana karane ko darzana va jAnane ko jJAna kahA jAtA hai| vaha jJAna aura darzana guNa cetana ke mukhya lakSaNa haiN| acetana meM ye guNa nahIM hote haiN| jJAna bhI darzana ke bAda hotA hai / isaliye jJAna se bhI adhika mahatva darzana kA hai| jisa prANI kA jitanA darzana guNa vikasita hai usa prANI kI cetanA utanI hI adhika vikasita hai| vastuta: saMvedana hI cetanA kA pratIka hai| zarIra meM bhI jisa sthala para saMvedana zakti kho jAtI hai use hama mUcchita yA acetana kahate haiN| prANI kA jitanA-jitanA vikAsa hotA jAtA hai saMvedana zakti utanI hI bar3hatI jAtI hai / isa saMvedana zakti kA adhika vikAsa hone para prANI apane se bhinna vyaktiyoM meM hone vAlI saMvedana yA vedanA kA svayaM saMvedana karane lagatA hai jisase dUsaroM ke hone vAle duHkha se vaha karuNita hone lagatA hai| unakI vedanA ko vaha svayaM saMvedana ke rUpa meM anubhava karatA hai aura unakI vedanA yA du:kha ko miTAne kA prayAsa karatA hai| ise hI dayA kahA jAtA hai| para-pIr3A kA saMvedana "karuNA" hai| para-pIr3A ko dUra karane ke lie apanA yogadAna denA dayA hai| dayA karuNA kA kriyAtmaka rUpa hai| para-pIr3A se karuNita vyakti apane duHkha se Upara uTha jAtA hai aura apanI sAmarthya kA upayoga dUsaroM kI sevA meM karatA hai| dayA, dAna, sevAbhAva samAnArthaka va paryAyavAcI haiM, sAtha hI karuNA jitane U~ce stara kI hogI, jitanI gaharI hogI, utanI hI vibhu hogI tathA cetanA utanI hI U~ce stara kI hogI, gaharI hogI va vibhu hogii| jo sAdhaka parapIr3A se saMvedanazIla hote haiM, ve sahaja hI apanI sAmarthya va zakti kA upayoga prANI mAtra ke duHkha ko dUra karane meM karate haiN| usakA yaha yogadAna jainAgama meM ananta dAna kahA hai| aise vyakti meM ananta aizvarya, ananta mAdhurya, ananta saundarya aura ananta sAmarthya kI bhI abhivyakti hotI hai| aizvarya to isa prakAra kA hai ki use lezamAtra bhI kamI nahIM rahatI hai, apane lie saMsAra aura zarIra kI apekSA hI nahIM rahatI hai| kamI anubhava hone ko jainAgama meM lAbhAntarAya kahA hai| kamI kA anubhava na honA hI lAbha hai| lezamAtra bhI kamI anubhava na honA hI ananta lAbha hai, ananta aizvarya hai| karuNArdra vyakti ko saMsAra ke sAre prANI bhale lagate haiM, bar3e sundara lagate haiM, bar3e pyAre 36

Page #275
lagate haiM, jisase usakA hRdaya saundarya se bhara jAtA hai| usake lie apanA duHkha-sukha kucha bhI zeSa nahIM rahatA / vaha nazvara bhogoM se Upara uTha jAtA hai| jina bhogoM kA anta hotA hai, una anta-yukta bhogoM se vaha mukta ho jAtA hai| phira vaha apane andara se Ane vAle nija rasa kA prAsvAdana karatA hai / yaha rasa sadA banA rahane vAlA hone se antahIna hotA hai| ataH yaha ananta rasa hotA hai| isa rasa kI kSati kabhI nahIM hotI hai| isaliye isa nija rasa kA dharaNI ananta bhoga kA svAmI hotA hai| usa karuNAvAna vyakti ko sabhI apane lagate haiM, vaha vyakti bhI sabhI ko apanA lagatA hai| yaha AtmIya bhAva mAdhurya ko pragaTa karatA hai| usakA yaha mAdhurya, AtmIya bhAva saba prANiyoM ke prati sadaiva banA rahatA hai| madhuratA kA yaha rasa pratikSaNa nayA banA rahatA hai| yaha ananta mAdhurya hI jainAgama kI bhASA meM ananta upabhoga kahA jAtA hai| usa karuNAvAna vyakti ko ananta lAbha, bhoga-upabhoga, tathA ananta zAnti rUpa akhaNDa, ananta rasa kI upalabdhi hotI hai| phira use saMsAra aura zarIra se kucha bhI pAnA zeSa nahIM rhtaa| vaha kRtakRtya ko jAtA hai| use para kI apekSA nahIM rahatI hai| jahAM para kI apekSA hotI hai, vahIM asamarthatA hotI hai| jisakI prApti meM para kI apekSA nahIM hai, parAdhInatA nahIM hai, jo svAdhIna hai, usameM asamarthatA ko gandha mAtra bhI nahIM hotI hai| usameM asamarthatA kA abhAva ho jAtA hai| asamarthatA kA abhAva ho jAne se vaha ananta sAmarthavAna hai| isI ko prAgama kI bhASA meM anantavIrya kahA hai / isa prakAra jo samasta prANiyoM kI pIr3A se karuNita hai, vaha ananta dAna, ananta lAbha, ananta bhoga, ananta upabhoga aura ananta vIrya kA svAmI hotA hai| karuNA kA kriyAtmaka rUpa dAna hai| cAha ke prabhAva kA dyotaka lAbha hai| sabake prati sauMdarya kA, bhalepana kA, priyatA kA bhAva bhoga hai| sabake prati mAdhurya kA bhAva upabhoga hai| kRtakRtyatA kA dyotaka vIrya hai| lAbha prApti kA pariNAma zAnti, bhoga kA pariNAma rasa (sukha) hai / upabhoga kA pariNAma usa rasa kA nitya banA rahanA hai / vIrya kA pariNAma asamarthatA se chuTakArA pAnA hai| moha ke kama hone se saMvedana zakti bar3ha jAtI hai| jar3atA miTane se cetanA kA vikAsa hotA hai| jo jitanA viSaya-sukha meM prAbaddha hai, usakI cetanA utanI hI mUcchita, jar3atA-yukta hai, vaha behoza hotI hai| vaha apane sukha meM itanA DUbA rahatA hai ki usake sukha prApti ke kAraNa se dUsaroM ko duHkha hone para bhI usameM unake prati karuNA nahIM jagatI hai| vaha dUsaroM ko duHkhI karake bhI apanA sukha bhogatA rahatA hai| usakI vaha krUratA, karuNAhInatA, usakI cetanA kI mUcchita avasthA kA hI dyotaka hai| moha ke ghaTane para hI svArtha bhAva ghaTane lagatA hai| svArtha bhAva ke ghaTane para hI karuNA bhAva jAgRta hotA hai / ataH karuNA bhAva moha ke ghaTane yA miTane kA dyotaka hai| moha ke miTane se kAmanA miTatI hai, kAmanA ke miTane para kabhI kamI kA anubhava nahIM hotA hai, sadaiva aizvarya va lAbha kI anubhUti hotI hai| kAmanA miTane se kAmanA pUrti se hone vAlA rAga aura kAmanA apUrti se hone vAlA dveSa miTa jAtA hai| rAgadveSa miTane se bheda-bhinnatA miTakara usameM sabake prati mAdharya bhAva paidA ho jAtA hai jo use nija rasa (sUkha) se bhara detA hai| yaha nija rasa kI anubhUti bhogopabhoga kI upalabdhi hai| vaha nija rasa meM itanA nimagna rahatA hai ki phira use kucha bhI cAha nahIM rahatI hai| cAha nahIM rahane se kucha bhI pAnA zeSa nahIM rahatA hai| pAnA zeSa nahIM rahane se karanA zeSa nahIM rahatA hai, cAhanA, pAnA, karanA zeSa nahIM rahane para jAnanA zeSa nahIM rahatA 37

Page #276
hai kucha bhI zeSa nahIM rahane para parAdhInatA, prasamarthatA zeSa nahIM rhtii| asamarthatA kA zeSa na rahanA hI vIrya hai| isa prakAra moha ke miTane se jar3atA, kAmanA, rAga (mamatA ), dveSa (bhedabhinnatA) ka asamarthatA kA anta ho jAtA hai, jisase use ananta dAna. prananta lAbha, ananta bhoga, ananta upabhoga aura ananta vIrya kI upalabdhi hotI hai| prazna upasthita hotA hai ki vItarAga ke pAsa eka dAnA bhI nahIM hotA hai, taba phira vaha kyA dAna detA hai ? vaha ananta dAnI kaise hai ? to kahanA hogA ki vItarAgI puruSa saMsAra ke samasta prANiyoM ko viSaya sukha kI dAsatA ke tathA parAdhInatA ke sukha meM Abaddha dekhatA hai usakA hRdaya isa parAdhInatA kI pIr3A se saMvedanazIla hokara karuNita ho jAtA hai| sabhI prANiyoM ko parAdhInatA kI pIr3A se chur3Ane ke lie vaha apanA yogadAna detA hai| parAdhInatA se chUTane kA nAma hI mukti hai / kevalI prANiyoM ko mukti prApti kA jJAna-dAna karane meM prayatnazIla rahatA hai| yahI usakA dhananta dAna hai / tAtparya yaha hai ki vItarAga kI sarva kalyANakArI bhAvanA ananta dAna hai| vItarAgI ko lezamAtra bhI kamI kA anubhava nahIM hotaa| yahI usakA dhananta lAbha hai| vItarAgI ko lezamAtra bhI nIrasatA kA anubhava nahIM hotaa| yahI usakA ananta bhoga hai| usakI saralatA sadaiva jyoM kI tyoM banI rahatI hai, pratikSaNa usameM navIna rasa kA anubhava hotA hai / yahI usakA ananta upabhoga hai / use apane abhISTa kI prApti meM aura aniSTa kI nivRtti meM lezamAtra bhI prasamarthatA nahIM hotii| yahI usakA prananta vIrya hai / ye pAMcoM upalabdhiyAM moha ke sarvathA kSaya hone para hI sambhava haiN| ataH mohanIya karma ke pUrNataH kSaya hone para hI kaivalya kI upalabdhi hone ke pUrvavartI kSaraNa meM inakI bhI upalabdhi hotI hai / zrI jaina siddhAnta zikSaNa saMsthAnA sAdhanA bhavana, bajAja nagara jayapura (rAjasthAna) jaise dIrghakAla taka saMcita IMdhana ko pavana sahita dhanti turanta bhasma kara detI hai, vaise hI dhyAnarUpI zragni aparimita karmarUpI IMdhana ko kSaNabhara meM bhasma kara detI hai / vyakti jAgarUkatApUrvaka cale, jAgarukatApUrvaka bar3A rahe jAgarUkatApUrvaka baiThe, jAgarUkatA pUrvaka soe| aisA karatA hudhA tathA jAgarUkatApUrvaka bhojana karatA huA aura bolatA huA vyakti azubha karma ko nahIM bacatA hai| 38 504 samajasuse, 395

Page #277
vividha bhAratIya bhASAoM ke kramazaH vikAsa kI kar3iyoM kI surakSA meM jainoM kA advitIya pradAna DA. ke. prAra. candra jaina dharma ahiMsA pradhAna dharma rahA hai| ataH usakA sAhitya ahiMsA, aparigraha evaM vairAgya ke upadezoM se protaprota hai| apane dharma pracAra ko jana-jana ke hRdaya taka pahuMcAne ke lie jainoM ne apane upadezoM evaM sAhitya meM jana-pracalita bhASAmoM kA upayoga adhika mAtrA meM kiyA hai| ucca varga evaM vidvAnoM taka apane siddhAntoM kA pracAra ho isa prayojana se saMskRta bhASA meM sAhitya kI racanA karane meM bhI jaina loga pIche nahIM rahe. phira bhI yaha varga sImita thaa| ata: vizAla sAmAnya janatA ko dhyAna meM rakhakara unhoMne jana-bhASAmoM yAni vividha prAkRta bhASAmoM kA upayoga vipUla mAtrA meM kiyA hai| jina-jina prAkRta bhASAoM meM jaina sAhitya upalabdha hai, ve haiM ardhamAgadhI, zaurasenI, mahArASTrI, apabhraMza, avahaTTha / isake atirikta aneka Adhunika bhASAmoM (Arya evaM draviDa) meM bhI mukhyataH prArambhika sAhitya jainoM kA hI milatA hai aura usa sAhitya ko nikAla diyA jAya to una bhASAoM kA prArambhika svarUpa kyA thA yaha zAyada hI jAnA jA sakatA hai| kAla-parimAraNa yadi dhyAna meM liyA jAya to I0 sa0 pUrva pAMcavIM zatAbdI se I0 sa0 kI satarahavIM zatAbdI taka jainoM ne vividha jana-bhASAoM meM sAhitya kA nirmANa kiyA hai aura isa prakAra do hajAra se bhI adhika varSoM taka jana-pracalita vibhinna bhASAmoM ke vikAsa kA kramavAra itihAsa isa sAhitya meM surakSita hai| sAhitya kI jitanI vidhAeM saMskRta bhASA meM upalabdha haiM utanI hI prAkRta bhASAoM meM bhI milatI haiN| kahane kA tAtparya yaha hai ki saMskRta ke sAtha-sAtha samAnAntara rUpa se prAkRta bhASAmoM meM bhI vividha prakAra ke sAhitya kI racanA karane meM jaina loga pIche nahIM rhe| jainoM kA prAcInatama sAhitya ardhamAgadhI evaM zaurasenI pAgama sAhitya hai / ina donoM bhASAmoM meM jina-jina viSayoM para sAhitya upalabdha hai ve isa prakAra haiM--sva-siddhAnta, para-siddhAnta, darzana, muni-pAcAra, zrAvakAcAra, bhikSA-vidhi, naya evaM dhyAna, karma siddhAnta, jJAna-carcA, pArAdhanA, tapazcaryA, prAyazcita, bhUgolakhagola, jyotiSa, sAmudrika-zAstra, nimitta-zAstra, kathAnaka ityAdi / isa sAhitya meM prardhamAgadhI 39

Page #278
prAgama sAhitya kA samaya I0 sa0 pUrva pAMcavIM zatAbdI se I0 sa0 kI pAMcavIM zatAbdI taka evaM zaurasenI pAgama sAhitya kA samaya I0 sa0 kI prArambhika zatAbdiyoM se dasavIM-bArahavIM zatAbdI taka kA mAnA jAtA hai| prAgama sAhitya para niyukti, bhASya evaM cariNoM ke rUpa meM jo TIkA sAhitya milatA hai usakI bhASA ardhamAgadhI-zaurasenI mizrita mahArASTrI prAkRta bhASA hai| isameM prAgamoM ke viSayoM para hI carcA milatI hai evaM usakI eka vizeSatA yaha hai ki yaha aneka prAcIna evaM navIna kathAoM se pariplAvita hai| isa sAhitya kA samaya I0 sa0 ke prArambhika kAla se chaThI zatAbdI taka kA mAnA jAtA hai| jaina dharma sambandhI pAMcavIM se se dasavIM zatAbdI taka kA aisA viziSTa sAhitya bhI milatA hai jisameM jaina siddhAnta, darzana-khaNDana-maNDana, karma siddhAnta, zrAvaka-prAcAra, sAmAcArI, vidhividhAna prAdi viSayoM para vyavasthita evaM lambI carcAyeM upalabdha hotI haiN| isake pazcAt jisa sAhitya kA nirmANa huA vaha vividha prakAra kA hai jisameM kathA evaM kAvya kA sthAna mahatvapUrNa rahA hai aura isakA pratinidhitva mukhyata: mahArASTrI evaM apabhraMza bhASAoM ne kiyA hai| isa sAhitya kI aneka vidhAeM evaM viSaya isa prakAra ginAye jA sakate hailaghukathA, mahAkathA, kathA-koSa, praupadezika, manoraMjaka evaM upahAsAtmaka kathAeM, romAnsa kathA, rAmAyaNa, mahAbhArata, carita aura purANa, muktakakAvya, khaNDakAvya, rUpakAtmakakAvya, maha campUkAvya evaM nATaka (saTTaka), yoga, dhyAna, adhyAtma, karma siddhAnta, kriyA kANDa, prAcAra, vyAkaraNa, chanda, koSa, alaMkAra, stuti stotra, subhASita, svapna, nimitta, jyotiSa, vAstuvidyA, ratnaparIkSA ityAdi / isa sAre sAhitya meM kathA-sAhitya kI vipulatA hai| dharma evaM nIti ke pracAra ke lie kathA eka mahatvapUrNa mAdhyama rahA hai| ata: lokaruci ko dhyAna meM rakhakara samaya-samaya para janasAdhAraNa meM pracalita kathAnoM para paryApta grantha likhe gye| kabhI-kabhI to eka hI kathA para pacAsa jaina vidvAnoM ne racanA kara ddaalii| dAna, dayA, tapa, vrata, zIla, pUjA ityAdi kA mAhAtmya pradazita karane ke lie aneka praupadezika kathA granthoM kA kathA koSoM ke rUpa meM sajana kiyA gyaa| isake alAvA carita sAhitya kI racanA huI jisameM tIrthaMkaroM aura anya zalAkApuruSoM, prAcAryoM evaM aneka kAlpanika vyaktiyoM kA samAveza hotA hai| isa sAhitya meM aneka manoraMjaka evaM hAsya kathAeM bhI upalabdha hotI haiN| kathA sAhitya mukhyataH lokAbhimukha hone ke kAraNa isameM vividhakAla kI bhASAkIya vizeSatAeM spaSTa rUpa se parilakSita hotI haiN| mahArASTrI evaM apabhraMza ke bAda prAdhunika bhASAoM ke saMkramaNa kI avahaTTha bhASA kA udaya hotA hai| isameM prAcIna hindI, rAjasthAnI, gujarAtI Adi kA samAveza hotA hai| yaha kAla bArahavIM se satrahavIM zatAbdI taka kA mAnA jAtA hai| isa kAla kA jo sAhitya milatA hai usameM bhI jainoM kA sAhitya pramukha hai| isa bhASA meM vividha prakAra kA sAhitya isa prakAra hai-rAsa, carcarI, phAgu, bArahamAsA, chappaya, vivAhalu, cauppaI, kakka, varNaka, dhavalagIta, vinati, saMvAda, 40

Page #279
rUpaka, lokakathA, stavana, sajjhAya, chaMda, hamacaDI ityAdi / isa sAhitya meM usa samaya kI pracalita bhASA ke spaSTa darzana hote haiM jo anyatra zAyada hI hamako dekhane ko mileNge| jainoM ke isa sAre sAhitya kI eka vizeSatA yaha hai ki isameM do hajAra se bhI adhika varSoM kI loka-saMskRti ke darzana hote haiM jo saMskRta sAhitya meM nahIM hote, kyoMki saMskRta sAhitya pradhAnataH ucca evaM zikSita varga se hI sambandhita rahA hai jabaki prAkRta sAhitya sAmAnya janatA ko dhyAna meM rakhakara racA gayA hai| isa prAkRta sAhitya meM hameM aneka sAMskRtika viSayoM ke bAre meM jAnane ko milatA hai jaise ki samAja-racanA, rIti-rivAja, khAna-pAna, vastrAbhUSaNa, AnaMda-pramoda ke sAdhana, duHkha-sukha ke prasaMga, mAthika dazA, lokamAnyatAeM, devI-devatAoM para vizvAsa, mantra-tantra, logoM kA cintana, unake jIvana kA prAdarza, prAjIvikA ke sAdhana, janma, vivAha, mRtyu Adi aneka saMskArotsava, gIta, saMgIta, lokanatya, tyauhAra, parva jinakA adhyayana aitihAsika dRSTi se bar3A hI mahatvapUrNa hai aura isa sAhitya ke adhyayana ke binA bhAratIya saMskRti kA hRdaya vizada rUpa se zAyada hI jAnA jA sakatA hai| saMskRta bhASA hara zatAbdI meM ekarUpa rahI parantu prAkRta bhASAeM janabhASAeM hone ke kAraNa kSetra evaM kAla ke anusAra badalatI gayIM aura bhinna-bhinna prAntoM meM bhinna-bhinna bhASAoM ke rUpa meM vikasita hokara Adhunika rUpa meM pracalita hiiN| bhArata ke prAcInatama vaidika sAhitya meM bhASA kI kSetrIya bahulatA ke darzana hote haiM parantu saMskAra dekara jaba usa bhASA kA saMskRta ke rUpa meM pracalana hA tabase vaha usI rUpa meM Aja taka pracalita rahI isa kAraNa bhArata kI prArya bhASAoM ke kramika vikAsa kI kar3iyoM ko jor3anA ho to vaha vibhinna prAkRta bhASAoM ke sAhitya ke mAdhyama se hI jor3A jA sakatA hai| jaineta ra vidvAnoM ne bhI amuka aMza meM prAkRta sAhitya kI racanA kI hai parantu vaha sAhitya eka to alpAMza hai aura hareka zatAbdI kI unakI racanAeM bhI nahIM miltii| zatAbdIvAra jana-bhASA ke svarUpa kA adhyayana karanA ho to jaina sAhitya kA hI pAzraya lenA par3atA hai| jainoM ne apane sAhitya kI racanA isa dRSTi se nahIM kI hai parantu jAne-anajAne yaha aitihAsika vizeSatA unake sAhitya meM upalabdha hotI hai| jainetara prAkRta racanAoM kA nirmANa bahudhA kRtrima prAkRta bhASA (mukhyata saMskRta meM socakara prAkRta vyAkaraNa ke niyamoM ke anusAra kRtrima bhASA) meM huaA hai / ataH unameM pracalita jana-bhASA ke tatva milane kI sambhAvanA bahuta kama mAtrA meM kI jA sakatI hai| yaha bAta avazya hai ki eka bAra jaba koI janabhASA sAhitya meM utara AtI hai taba vaha bhI vyAkaraNAtmaka ekarUpatA ke kAraNa kRtrima bana jAtI hai aura jana-bolI kI lAkSaNikatAoM ko saMjoye nahIM rakha sktii| phira bhI jaina prAkRta sAhitya kI yaha eka vizeSatA rahI hai ki usameM pracalita jana-bhASA ke tatva yatra-tatra paryApta mAtrA meM mila jAte haiN| isa kAraNa zAstrIya prAkRta bhASA kA upayoga hone para bhI usameM kAla evaM sthAna sambandhI vizeSatAyeM upalabdha ho hI jAtI haiN| isa dRSTi se jainoM ne bhAratIya Arya bhASAoM kI advitIya sevA kI hai aura isa saMdarbha meM unakA jo mahatvapUrNa pradAna rahA hai vaha anya kisI bhI dharma kA nahIM rahA hai| bauddhoM ke pAli tripiTaka sAhitya ke kucha hI granthoM meM prAcIna bhASA ke darzana hote haiM anyathA sabhI granthoM kI bhASA saMmAjita rUpa meM eka samAna banA dI gayI haiN| tripiTaka ke sivAya anya bauddha sAhitya mI zAstrIya pAli bhASA meM hI milatA hai| isa bhASA ke alAvA kisI aura 41

Page #280
jana bhASA meM unakA sAhitya upalabdha hotA hai to vaha hai prapabhraMza bhASA parantu vaha bhI deza-kAla kI dRSTi se hI nahIM varan viSaya evaM vidhAtroM kI dRSTi se bhI sImita hai zraura jaina sAhitya kI taraha vizAla nahIM hai / jaina sAhitya prAkRta bhASAzroM meM hara eka zatAbdI kA alpAMza yA adhikAMza rUpa meM upalabdha hai aura usase hara zatAbdI meM bolI jAne vAlI bhASA kA svarUpa jAnA jA sakatA hai| bhASAkIya dRSTi se jaina prAkRta sAhitya kI yahI vizeSatA hai aura isake phalasvarUpa bhAratIya bhASAoM ke vikAsa kA aitihAsika evaM zAstrIya adhyayana kiyA jA sakatA hai / ataH aisA kahane meM kyA koI atizayokti hai ki bhAratIya bhASAoM ke vibhinna prAcIna svarUpoM ko surakSita rakhane meM isa deza kI saMskRti ko jainoM kA advitIya pradAna rahA hai ? dhyakSa, prAkRta-pAti vibhAga bhASA sAhitya bhavana gujarAta vizvavidyAlaya ahamadAbAda (gujarAta) mUcchita manuSya prazAnti se pIr3ita hotA hai, samatA bhAva se daridra hotA hai, usako ahiMsA para AdhArita mUlyoM kA jJAna denA kaThina hotA hai tathA vaha adhyAtma ko samajhane vAlA nahIM hotA hai| isa loka meM mUcchita manuSya prati duHkhI rahatA hai| jo mamatA vAlI vastu-buddhi ko chor3atA hai, vaha mamatA vAlI vastu ko chor3atA hai, jisake lie koI mamatA vAlI vastu nahIM hai vaha hI aisA jJAnI hai, jisane pradhyAtma patha jAtA hai / ( AcArAMga sUtra, 97) ahiMsA hI to jagata ko mAtA hai, kyoMki samasta jIvoM kI pratipAlanA ahiMsA hI Ananda kI paripATI hai| hiMsA hI uttama gati aura zAzvata lakSmI hai| uttamottama guNa haiM ve saba isa ahiMsA meM hI haiN| 42 ( AcArAMga sUtra 10) karane vAlI hai / jagata meM jitane (jJAnAva 8-32)

Page #281
jainadarzana meM mRtyu viSayaka avadhAraNA DaoN0 zrImatI zAntA bhAnAvata saMsAra meM jo manuSya janma letA hai usakI mRtyu nizcita hai| janma ke sAtha mRtyu aura mRtyu ke sAtha janma kA anAdi sambandha hai, ThIka vaise hI jaise prakRti meM prAtaHkAla ke bAda saMdhyA kA prAgamana / saMsAra meM sabhI jIva jInA cAhate haiM, maranA koI nahIM caahtaa| prazna yaha uThatA hai ki jIvana aura mRtyu Akhira haiM kyA ? uttara hai-AyuSya pUrI hone para AtmA kA zarIra se alaga honA athavA zarIra se prANoM kA nikalanA maraNa kahalAtA hai aura puna: naI sphUrti prApta karanA jIvana / jIvana aura maraNa kA yaha krama taba taka calatA rahatA hai jaba taka ki prAtmA samasta karmoM ke baMdhana se mukta nahIM ho jAtI / mukti rUpI maMjila ko prApta karane kI yAtrA meM jIvana-maraNa par3Ava ke rUpa meM haiM / jisa prakAra yAtrI nirantara calane ke bAda tadjanya thakAna ko miTAne ke lie sarAya prAdi meM rAtrikAlIna vizrAma karatA hai, usI prakAra kI sthiti mRtyu kI hai| mRtyu jIvana kA anta nahIM hai / vaha jIvana ko naI sphUrti aura zakti pradAna karane vAlI prakriyA hai| jisa prakAra rAtrikAlIna vizrAma karane ke bAda jaba pathika prAtaHkAla apanI yAtrA prArambha karatA hai taba usako vizeSa prakAra kI tAjagI aura sphUti parilakSita hotI hai, yahI sthiti mRtyu ke bAda puna: jIvana dhAraNa karane kI hai| / mRtyu jIvana kA ciraMtana satya hai usakA varaNa hameM eka na eka dina karanA hI hogA to phira hama usase kyoM to hareM aura kyoM ghabarAyeM ? jinhoMne jIvana-darzana ko samajhA hai unheM sukhada lagatA hai| prANizAstrI viliyama haNTara ne marane se pUrva manda manda svara meM kahA thA-yadi mujha meM likhane kI tAkata hotI to vistAra se likhatA ki mRtyu kitanI sarala aura sukhada hotI hai / mRtyu ke samaya manuSya kasA anubhava karatA hai ? usako kitanI pIr3A yA kaSTa kA anubhava hotA hai yA vaha mRtyu ke bAda kisa prakAra kA jIvana prApta karegA ? ina sabake liye sambaddha vyakti kI mRtyu ke samaya kI mAnasika sthiti aura bhAvanA uttaradAyI hai| (1) yadi mRtyu ke samaya vyakti kI prAtmA krodha, mAna, mAyA, lobhAdi kaSAyoM se ghirI huI, tanAvapUrNa sthiti meM rahatI hai, to 43

Page #282
usako usa samaya ananta zArIrika vyAdhiyoM kI anubhUti hogI aura usakA agalA jIvana bhI sAmAnyataH usI prakAra kA rUpa grahaNa kregaa| (2) yadi usakI mRtyu niSkAma bhAva se, rAgadveSa se pare, zAMtipUrNa vAtAvaraNa meM hogI, to use mRtyu ke samaya pIr3A kI tanika bhI anubhUti nahIM hogii| usakA agalA jIvana bhI Adarza jIvana kA rUpa prApta kregaa| jaina zAstroM meM pahale prakAra kI mRtyu ko bAla-maraNa aura dUsare prakAra kI mRtyu ko samAdhimaraNa yA paMDita-maraNa kahA gayA hai| jisakA paMDita-maraNa hotA hai vaha vyakti puNyavAna aura saubhAgyazAlI mAnA jAtA hai| bAla-maraNa meM vyakti kI mRtyu svataH nahIM hotii| krodha kaSAya ke vazIbhUta ho rela kI paTarI para so jAnA, viSa-pAna kara lenA yA kue meM kUda jAnA prAdi upAya mRtya ke sAdhana hote haiN| isa prakAra kaSAyapUrvaka hAya-hAya karate maranA bAlamaraNa kahalAtA hai / Aja saMsAra meM AtmahatyA ke prAMkar3oM meM nirantara vRddhi hotI jA rahI hai / pUre vizva meM lagabhaga 32 lAkha vyakti prativarSa prAtmahatyA karane kI koziza karate haiM / para isake pIche saMyamazIla yA dharma rakSA kA bhAva nahIM hai| ina logoM meM adhikAMza loga kSaya yA kaiMsara roga se pIr3ita, pArivArika azAMti se duHkhI, garIbI, bhukhamarI, bekArI, prema meM nirAzA, kuNThAgrasta yA parIkSA meM asaphala hue hote haiN| ye mehanata aura saMgharSa se jI curAkara kaSAyoM ke vazIbhUta ho apane jIvana ko naSTa kara denA cAhate haiN| marate samaya una logoM ke pariNAma zuddha nahIM rahate haiN| bhAvAveza meM unheM kartavyAkartavya kA bhAna nahIM rahatA / ve apane pApoM kI sallekhanA nahIM kara pAte / pariNAma yaha hotA hai ki unheM marane ke bAda bhI acchI gati nahIM milatI, sAtha hI loka meM bhI unakI nindA hotI hai| ___paMDita-maraNa jJAnI jIvoM kA hotA hai jo mRtyu ko mitra mAnakara usase milane ke lie sadaiva utsuka rahate haiM / mRtyu unake lie viSAda kA kAraNa nahIM hotii| ve duHkhI ho prAtmahatyA kA sahArA nahIM lete / parantu apanI prAyuSya ko pUrI hote dekha apane sampUrNa jIvana meM kie puNya dharma kA phala prApta karane ke lie mRtyu kA AhvAna karate haiN| isa kRtya meM aihika tathA pAralaukika samasta kAmanAoM kA parityAga kara prazAnta citta se yAtmika cintana karate hue samabhAvapUrvaka prANotsarga kiyA jAtA hai / isa prakAra ke maraNa ko varaNa karane vAlA mRtyU ke samaya apane bhUtakAlIna samasta kRtyoM kI AlocanA karatA hai| yaha eka prakAra kA maraNAnta anazana hai| isameM zrAvaka athavA zramaNa pAhArAdi kA tyAga kara samAdhipUrvaka mRtyu ko prApta karatA hai| isa samAdhi maraNa, paMDita maraNa ko sathArA bhI kahate haiN| ___ jisane janma liyA, usakA maranA to nizcita hai hI phira mRtyubhaya se kAMpanA vyartha hai / kAyA aura kaSAyoM ko kRza karate hae sallekhanApUrvaka maranA janma kI sArthakatA hai| kAyaratApUrvaka pazu-pakSI aura kITa-pataMgoM kI taraha maranA janma-maraNa ke bandhana ko bar3hAnA hai| bhagavAna mahAvIra ne kahA hai-mAnava ! tU marane kI kalA sIkha ! mRtyu jaba satya hai to use ziva aura sundara banA / usake vikarAla rUpa kI kalpanA karake tU mRtyu ke nAma se tharrA uThatA hai, magara usake ziva-sundara svarUpa ko kyoM nahIM dekhatA? mRtyu jIvana kA antima aura anivArya atithi hai / mahApuruSoM ne isakI anivAryatA ko samajhA hai isIliye unake lie mRtyu sarala aura sukhada bnii| unakA kahanA thA ki thakAna miTAne 44

Page #283
ke lie nidrA kI goda meM jAnA jaba akharatA nahIM, to kucha adhika lambI nidrA pradAna karane vAlI mRtyu se hama kyoM DareM ? jArja vAziMgaTana jaba mRtyu-zaiyA para the to unhoMne kahA-mauta prA gaI, calo acchA huA, vizrAma milA / henarI thoro bhI mRtyu se Dare nahIM, ghabarAye nahIM varan zAnta aura gambhIra mudrA meM mRtyu kA svAgata karate hue kahA-mujhe saMsAra chor3ane meM koI pazcAttApa nhiiN| henarI ne apanI mRtyu ke samaya AlaMkArika bhASA meM kahA-battiyAM jalA do, maiM aMdhakAra meM nahIM jAUMgA / viliyama kI mRtyu ke samaya kI abhivyakti thI-maranA kitanA sukhada hai| svAmI dayAnanda sarasvatI ne prasannatA prakaTa karate hue mRtyu ke kSaNoM kA svAgata kiyA aura kahA-Izvara terI icchA pUrNa huii| saMkSepa meM kahA jA sakatA hai ki jisane janma grahaNa kiyA hai usakA maraNa to anivArya hai / AvazyakatA isa bAta kI hai ki mRtyu ko aura usake pazcAt ke jIvana ko adhikAdhika sUndara aura sukhada banAyA jAya / jIvana ko ujjvala tathA pavitra banAye rakhane ke lie samAdhimaraNa Avazyaka hai, kahA bhI hai-eka bhava meM jo jIva samAdhimaraNapUrvaka zarIra tyAga karatA hai vaha sAta-pATha bhavoM se adhika kAla taka saMsAra meM bhramaNa nahI krtaa| prisipala, vIra bAlikA mahAvidyAlaya, jayapura (rAjasthAna) mRtyu hone se hAni' kauna hai ?-yAko bhaya mata lAyo / samatA se jo deha taje to-to zubha-tana tuma pAyo / mRtyu mitra upakArI tero-isa avasara ke mAhIM / jIraNa tanase deta nayo yaha, yA sama sAha nAhIM // yA setI isa mRtyu samaya para utsava ati hI kIjai / kleza bhAva ko tyAga sayAne samatA bhAva dharIjai / / yaha tana jIrNa kuTI sama prAtama, yAteM prIti na kIjai / natana mahala milai jaba bhAI, taba yAmeM kyA chIjai / / mRtyu-kalpadruma pAya sayAne, mAMgo icchA jetI / samatA dhara kara mRtyu karo to, pAo sampata tetI / / bhUdharadAsa 45

Page #284
jaina zrAyurveda : samIkSA aura sAhitya jaina AgamoM meM vaidyakavidyA ko bhI pratiSThApita kiyA gayA hai / ata: ise dharmazAstra kI koTi meM rakhA gayA hai / adyAvadhi pracalita 'upAzraya " ( upAsarA) praNAlI meM jahAM jaina yati-muni sAmAnya vidyAnoM kI zikSA, dharmAcaraNa kA upadeza aura paramparAmroM kA mArgadarzana karate rahe haiM, vahIM ve upAzrayoM ko cikitsA kendroM ke rUpa meM samAja meM pratiSThApita karAne meM bhI saphala hue haiN| zrAyurveda zabda "Ayu" aura "veda" ina do zabdoM se milakara banA hai / "Ayu" kA artha haijIvana aura veda kA jJAna / zrarthAt jIvana prANa yA jIvita zarIra ke sambandha meM samagra jJAna "Ayurveda" nAma se abhihita kiyA jAtA hai| jaina Agama sAhitya meM cikitsA zAstra ko "prANAvAya" kahate haiM / yaha pAribhASika saMjJA hai / jaina tIrthaMkaroM kI vANI arthAt upadezoM ko 12 bhAgoM meM bAMTA gayA hai, inheM jaina Agama meM " dvAdazAMga" kahate haiM / inameM se aMtima aMga " dRSTivAda" kahalAtA hai / dRSTivAda ke pAMca bheda haiM- pUrvagata, sUtra, prathamAnuyoga, parikarma aura cUlikA / " pUrva" caudaha haiM / inameM se bArahaveM "pUrva" kA nAma " prANAvAya" hai / " prANAvAya" kI paribhASA batAte hue digambara zrAcArya " akalaMkadeva" ( 8vIM zatI) ne likhA hai DaoN0 rAjendra prakAza bhaTanAgara " jisameM kAyacikitsA zrAdi ATha aMgoM ke rUpa meM sampUrNa Ayurveda, bhUtazAnti ke upAya, viSacikitsA aura prAraNa prapAna prAdi vAyunoM ke zarIra dhAraNa karane kI dRSTi se vibhAjana kA pratipAdana kiyA gayA hai, use "prAraNAvAya" kahate haiM / " isa prakAra isa pUrva meM manuSya ke grAbhyaMtara arthAt mAnasika aura AdhyAtmika tathA bAhya arthAt zArIrika svAsthya ke upAyoM, jaise-yama, niyama, AhAra, vihAra aura auSadhiyoM kA vivecana hai / sAtha hI, isameM daivika, bhautika, prAdhibhautika tathA janapadodhvaMsI rogoM kI cikitsA kA vistAra se vicAra kiyA gayA hai / 46 jaina grantha " mUlavAtika" meM zrAyurveda praNayana ke sambandha meM kahA gayA hai- "akAla, jarA aura mRtyu ko ucita upAyoM dvArA rokane ke lie Ayurveda kA praNayana kiyA gayA hai / "

Page #285
prArambha meM samasta AgamoM kA paThana-pAThana jaina yati-muniyoM ke lie prAvazyaka thaa| caturvidhasaMgha ke lie cikitsA upAdeya hai| parantu jaina dharma ke niyamAnusAra yati-muniyoM aura AryikAnoM kI cikitsA zrAvaka-zrAvikA nahIM kara sakate the| ve isake lie kisI se kucha na to kaha sakate the aura na kucha karA sakate the| ataeva yaha Avazyaka thA ki ve apanI cikitsA svayaM hI kareM athavA anya yati-muni yA prAyikAeM unakA upacAra kreN| isI se pratyeka muni ko cikitsA-jJAna prAvazyaka thaa| kAlAntara meM jaba laukika vidyAoM ko yati-maniyoM dvArA sIkhanA niSiddha mAnA jAne lagA to "dRSTivAda" saMjJaka Agama jisameM aneka laukika vidyAeM zAmila thIM, kA paThana-pAThana-krama banda ho gayA, zanaiH zanaiH usakA lopa hI ho gyaa| yaha paristhiti tIsarI-cauthI zatI meM AgamoM ke saMskaraNa aura pariSkAra ke lie huI "mAthurI" aura "vAlabhI" vAcanAoM se bahuta pahale hI ho cukI thii| durbhAgya se dRSTivAda kA aba koI grantha nahIM miltaa| prAgama sAhitya meM prAyurveda sambandhI sAmagrI jaina prAgama sAhitya meM prasaMgavazAt Ayurveda sambandhI aneka sandarbha Aye haiM yahA~ unakA digdarzana mAtra kraayeNge| sthAnAMgasUtra meM Ayurveda yA cikitsA (tegiccha-caikitsya) ko nau pApazrutoM meM ginA gayA hai / "nizIthacUriNa" meM dhanvantari ko isa zAstra kA mUlaprarvataka kahA gayA hai / Ayurveda ke ATha aMgoM kA ullekha bhI ina Agama granthoM meM milatA hai-kaumArabhRtya, zAlAkya, zalya hRtya, kAyacikitsA, jAMgula, bhUtavidyA, rasAyana aura vAjIkaraNa / cikitsA ke cAra pAda haiM-vaidya, rogI, auSadhi aura praticaryA (paricaryA) karane vAlA paricAraka / vidyA, maMtroM, kalpa aura vanauSadhiyoM se cikitsA karane vAle yatra-tatra mila jAte the| cikitsA kI aneka paddhatiyAM pracalita thiiN| inameM paMcakarma, vamana, virecana Adi kA vipula pracalana thaa| vijayanagara ke cikitsaka ke rUpa meM "dhanvantarI" kA ullekha bhI hai| rogoM kI utpatti vAta, pitta aura kapha, sannipAta se batAyI gayI hai| rogotpatti ke nau kAraNa batAye gaye haiM---atyanta bhojana, ahitakara bhojana, atinidrA, atijAgaraNa, purISa kA nirodha, mUtra kA nirodha, mArga gamana, bhojana kI aniyamitatA, kAma-vikAra / prAcArAMgasUtra meM 16 rogoM kA ullekha hai-gaMjI (gaMDamAlA), kuSTha, rAjayakSmA, apasmAra, kANiya (kANya), jhimiya (jar3atA), kuriNaya (hInAMgatA), khujjiya (kubjatA), udara roga, mUkatva, sUNIya (zotha), gilAsaNi (bhasmakaroga), bevaI (kampana), pIThasandhi (paMgutva), silIkya (zlIpada) aura madhumeha / isI prakAra prAgama-sAhitya meM vyAdhiyoM kI mauSadhi cikitsA aura zalya-cikitsA kA bhI varNana milatA hai| jaina Agama-granthoM meM prArogyazAlAoM (tegicchayasAlA-cikitsAzAlA) kA bhI ullekha milatA haiM / vahAM vetanabhogI cikitsaka, paricAraka prAdi rakhe jAte the| vAstava meM sampUrNa jaina Agama sAhitya meM upalabdha prAyurvedIya saMdarbho kA saMkalana aura vizleSaNa kiyA jAnA apekSita hai|

Page #286
prANAvAya ke avataraNa kI paramparA - sAmAnya jana-samAja taka prAraNAvAya kI paramparA kaise calI isakA spaSTa varNana digaMbarAcArya ugrAditya ke "kalyANakAraka" nAmaka prAraNAvAya grantha ke prastAvanA-aMza meM milatA hai| usameM kahA hai- bhagavAn prAdinAtha ke samavazaraNa meM upasthita hokara bharata cakravartI yAdi bhavyoM ne mAnavoM kI vyAdhirUpa duHkhoM se chuTakAre kA upAya puuchaa| isa para bhagavAna ne apanI vAraNI meM isakA upadeza diyaa| isa prakAra prANAvAya kA jJAna tIrthakaroM se gaNadharoM, pratigaNadharoM ne unase zrutakevaliyoM ke aura unase bAda meM hone vAle dhanya muniyoM ne kramazaH prApta kiyA / prANAvAya kI paramparA madhyayuga se pUrva hI lupta ho cukI thii| "kalyANakAraka" hI eka mAtra aisA grantha milatA hai jisameM prANAvAya kI prAcIna paramparA aura usake zAstra granthoM kA ullekha milatA hai| isakI racanA cAlukya aura rASTrakUTa rAjya ke kAla meM 8vIM zatI ke anta meM huI thI / isa kAla ke bAda kisI bhI prAcArya yA vidvAna ne "prANAvAya" kA ullekha apane granthoM meM nahIM kiyA / dakSiNa bhArata meM to phira bhI ghATavIM zatI I0 taka prANAvAya ke grantha milate haiM parantu uttarI bhArata meM to saba eka bhI prANAvAya kA pratipAdaka prAcIna grantha prApta nahIM hotaa| isase jJAta hotA hai ki yaha paramparA uttara meM bahuta kAla pUrva meM hI lupta ho gayI thI / phira I0 13vIM zatI se hameM jaina dhAvakoM aura pati-muniyoM dvArA nirmita prAyurvedIya grantha upalabdha hote haiM / ye grantha prAraNAvAya-paramparA ke nahIM kahe jA sakate, kyoMki inameM kahIM para bhI prANAvAya kA ullekha nahIM hai / inameM pAye jAne vAle roganidAna, lakSaNa, cikitsA Adi kA varNana prAyurveda ke anya granthoM ke samAna hai| ye grantha maulika, saMgrahAtmaka TIkA, pacamaya bhASAnuvAda prAdi aneka rUpoM meM milate haiM / dakSiNa meM prANAvAya paramparA ke samaya 8vIM zatI taka hI rasAyana cikitsA arthAt khanija dravyoM aura pArada ke yoga se nirmita dhauSadhiyoM dvArA roganAzana ke upAya adhika pracalita hue| dakSiNa ke siddhasampradAya meM yaha cikitsA vizeSa rUpa se pracalita rahI hai| jaMna yatimuniyoM ne svecchA se rAjA yA dhanI-mAnI vyakti ke AjJA-pAva se tathA jaina dhAvakoM ne ina vaidyaka granthoM kA praNayana kiyA thaa| karaTaka meM jaina vaidyaka granthoM kI sabase prAcIna paramparA milatI hai| 8vIM zatI ke anta meM digambara pAcArya ugrAditya ne "kalyANakAraka" kI racanA kI thii| usameM pUrvavartI sAhitya ke rUpa meM pUjyapAda ke zAlAkya, pAtrasvAmI ke zalyataMtra siddhasena ke viSa aura ugra grahazamana, dazarathaguru ke kAya cikitsA, meghanAda ke bAlaroga aura siMhanAda ke vAjIkaraNa aura rasAyana sambandhI granthoM kA ullekha milatA hai| samantabhadra ke aSTAMgoM sambandhI prAyurveda grantha kA bhI ullekha hai| kalyANakAraka chapa cukA hai| kannaDa bhASAoM meM maMgarAja ne sthAvara viSa cikitsA para "khagendramaNidarpaNa" ( 1360 I0) devendra muni ne "bAlagrahacikitsA", zrIdharasena ne "vaidyAmRta" ( 1500 I0) bAcarasa ne "azvavaidyaka" 48

Page #287
(1500 I0) padmarasa yA padmaNa paMDita ne "yasArasamuccaya" (azvazAstra 1627 I0), kIrtimAna ne "gaucikitsA", amRtanandi ne "vaidyakanighaNTu, zabdakoza, sAlva ne "rasaratnAkara" aura vaidyasAMgatya", jagadeva ne "mahAmantravAdi" nAmaka granthoM kI racanA kI thii| uttarI bhArata meM jaina vaidyaka granthoM ke praNayana kI dRSTi se rAjasthAna aura gujarAta agraNI haiN| yahAM prAyaH zvetAmbara paramparA meM grantha likhe gye| digambara paM0 pAzAdhara (ni0 mAMDalagar3ha, bhIlavAr3A, rAja.) ne 1240 I0 ke lagabhaga vAgbhaTa ke "aSTAMgahRdaya" para "udyotinI" saMskRta TIkA likhI thii| gujarAta ke DhaMkagiri (dhandhukA) nivAsI pAdaliptAcArya aura unake ziSya nAgArjuna rasavidyA ke mahAna vidvAna hue| nAgArjuna ne "AzcaryayogamAlA" likhii| isa para zvetAmbara sAghu guNAkarasUri (1239 I0) ne saMskRta TIkA 'vRtti' likhI thii| 1666 I0 ke lagabhaga tapAra sAdhu harSakIrtisUri ne cikitsA para "yogacintAmaNi" grantha likhA thaa| zrI kaNThasUri ne pathyApathya sambandhI "hitopadeza" likhaa| I0 san 1386 meM merutuga ne "kaMkAlIya rasAdhyAya" para saMskRta TIkA likhI thii| mANikyacaMda ne "rasAvatAra" nAmaka rasagrantha kI racanA kI thii| aMcala gacchIya pAlItANA zAkhA ke nayanazekhara ne saM0 1736 meM caupAI chanda meM "yogaratnAkara copaI" kI racanA kii| kezavarAja ke putra jaina zrAvaka nayanasukha ne saMvat 1649 meM "vaidyamanotsava" likhA / tapAgacchIya lakSmIkuzala ne saMvat 1694 meM "vaidyakasAra ratnaprakAza" kI racanA kI thii| kaccha ke aMjAra nagara meM Agamagaccha ke sAdhu kavi vizrAma ne saM0 1842 meM "anupAnamaMjarI" aura rogoM kI cikitsA para saM0 1843 meM "vyAdhinigraha" nAmaka grantha likhe the| rAjasthAna meM haMsarAja muni ne 17vIM zatI meM "bhiSakaca kracittotsava" nAmaka nidAna-grantha kI racanA kI thii| kRSNa vaidya ke pUtra mahendra jaina ne sa0 1709 meM udayapura meM "dravyAvalIsamuccaya" likhA thA / tapAgacchIya hastiruciNi ne saM0 1726 meM "vaidyavallabha' nAmaka roga cikitsA grantha likhaa| 18vIM zatI meM vinayamerugaNi ne "vidvanmukhamaMDanasArasaMgraha" aura muni mAnajI ne rAjasthAnI meM "kavi pramoda" aura "kavi vinoda" nAmaka vaidyaka grantha likhe| bIkAnera ke rAmalAla mahopAdhyAya ne "rAmanidAnam" (rAmaRddhisAra) kI racanA kii| jayapura meM kharataragacchIya dIpakacaMdra vAcaka ne saM0 1792 meM mahArAjA jayasiMha ke kAla meM "laMghanapathya nirNaya" nAmaka upayogI grantha likhA thaa| kharataragacchIya yati rAmacandra ne "rAmavinoda" aura "nADIparIkSA", zvetAmbara begar3agacchIya prAcArya jinasamudrasUri ne "vaidyacintAmaNi" kI tathA bIkAnera ke kharataragacchIya dharmasI yA dharmavarddhana ne "DaMbhakriyA" kI rAjasthAnI meM racanA kI thii| lakSmIvallabha ne saMbhUnAthakRta saMskRta "kAlajJAnam" kA saM0 1741 meM padyamaya bhASAnuvAda kiyA thA / saM0 1755 meM kharataragacchIya samaratha ne vaidyanAtha putra zAntinAtha ke saMskRta "rasamaMjarI" para padyamaya bhASA TIkA likhI thii| mathena rAkhecA jogIdAsa ne mahArAja kUvara jorAvarasiMha kI prAjJA se bIkAnera meM saM0 1762 meM "vaidyakasAra" kI racanA kI thii| phatehapura zekhAvaTI ke nivAsI cainasukha yati ne saM0 1820 meM bopadevakRta "zatazlokI" kI rAjasthAnI gadya meM "zatazlokI bhASATIkA" tathA lolibarAjakRta "vaidyajIvana" para "vaidyajIvanaTabA" likhe| bIkAneravAsI malakacanda ne yUnAnI cikitsA zAstra ke "tibbasahAbI" kA padyamaya bhASAnuvAda "vaidyahulAsa" (tibbasahAbI bhASA) nAma se kiyA thaa| 49

Page #288
paMjAba meM phagavADA meM meghamuni ne saM0 1818 meM "meghavinoda" nAmaka roganidAna-cikitsA para tathA mahArAjA raNajItasiMha ke kAla meM yati gaMgArAma ne amRtasara meM saM0 1878 meM rogoM ke nidAna para "gaMgayati nidAna" nAmaka upayogI grantha likhe the| ina granthoM ke antaraMga parIkSaNa se jJAta hotA hai ki inameM jaina dharma ke tatvoM-ahiMsA, samabhAva kA pAlana karate hue madya, mAMsa, madhu kA niSedha pAyA jAtA hai| rasacikitsA evaM rasayogoM kA bAhulyena upayoga milatA hai| nidAna kI dRSTi se nAr3IparIkSA, mUtraparIkSA para vizeSa dhyAna diyA gayA hai| kalyANakAraka meM to mAMsa-bhakSaNa-niSedha para yuktiyukta vivecanA kI gaI hai| kucha grantha "aAmnAyagrantha" (guTakoM) ke rUpa meM bhI milate haiN| jaina yati-muniyoM ke upAsare tathA zrAvakoM dvArA nirmita dharmArtha cikitsAlayoM ke nirmANa kI paramparA ne vaidyakavidyA ko amUlya yogadAna diyA hai| nizcita hI, unakI yaha dena sAMskRtika aura vaijJAnika dRSTi se atyanta mahatvapUrNa kahI jA sakatI hai| prophesara, madanamohana mAlavIya rAjakIya Ayurveda mahAvidyAlaya udayapura (rAjasthAna) jyoM mati-hIna viveka binA nara, sAji mataMga jo iMdhana Dhovai / kaMcana - bhAjana dhUri mUr3ha sudhArasa bharai zaTha, soM paga ghauvai // bai-hita kAga ur3Avana kArana, DAri udadhi 'mani' mUrakha rovai / / syoM nara-deha durlabhya banArasi, pAya ajAna akAratha khovai // mATaka samayasAra 50

Page #289
jaina darzana meM janatAMtrika sAmAjika cetanA ke tatva DaoN0 narendra bhAnAvata bhAratIya samAja vyavasthA meM janatantra kevala rAjanaitika saMdarbha hI nahIM hai| yaha eka vyApaka jIvana paddhati hai, eka mAnasika dRSTikoNa hai jisakA sambandha jIvana ke dhArmika, naitika, Arthika, sAmAjika aura rAjanaitika sabhI pakSoM se hai| isa dharAtala para jaba hama cintana karate haiM to jaina darzana meM janatAMtrika sAmAjika cetanA ke nimnalikhita mukhya tatva rekhAMkita kiye jA sakate haiM : 1. svatantratA samAnatA lokakalyANa 4. dharmanirapekSatA 1. svatantratA : svatantratA janatantra kI prAsmA hai aura jaina darzana kI mUla bhitti bhii| jaina mAnyatA ke anusAra jIva athavA AtmA svatantra astitva vAlA dravya hai| apane astitva ke lie na to vaha kisI dUsare dravya para prAzrita hai aura na isa para Azrita koI anya dravya hai| isa dRSTi se jIva ko prabhu kahA gayA hai jisakA abhiprAya hai jIva svayaM hI apane utthAna yA patana kA uttaradAyI hai| sadpravRtta AtmA hI usakA mitra hai aura duSpravRtta prAtmA hI usakA zatru hai| vaha apanI sAdhanA ke dvArA pUrNa mukti prApta kara sakatA hai / vaha svayaM paramAtmA bana sakatA hai| jaina darzana meM yahI jIva kA lakSya mAnA gayA hai| yahAM svatantratA ke sthAna para mukti zabda kA prayoga humA hai| isa mukti prApti meM jIva kI sAdhanA aura usakA puruSArtha hI mukhya sAdhana haiN| cUki jaina dRSTi meM prAtmA hI paramAtmadazA prApta karatI hai, ataH yahA~ vyakti ke astitva ke dharAtala para jIva ko IzvarAdhInatA aura karmAdhInatA donoM se mukti dilAkara usakI pUrNa svatantratA kI rakSA kI gayI hai| __ jaina darzana kI yaha svatantratA niraMkuza yA ekAdhikAravAditA kI upaja nahIM hai| isameM dUsaroM ke astitva kI svatantratA kI bhI pUrNa rakSA hai| isI bindu se ahiMsA kA siddhAnta ubharatA hai jisameM jana ke prati hI nahIM prANI mAtra ke prati mitratA aura bandhutva kA bhASa hai| pramAda dvArA kisI 51

Page #290
bhI prANI ko kSati pahacAnA, usa para pratibandha lagAnA, usakI svatantratA meM bAdhA pahacAnA, hiMsA hai| jaba hama kisI ke svatantra cintana ko bAdhita karate haiM, usake bolane para pratibandha lagAte haiM aura gamanAgamana para roka lagAte haiM to prakArAntara se kramazaH usake mana, vacana aura kAyA rUpa prANa kI hiMsA karate haiN| isI prakAra kisI ke dekhane, sunane, sUghane, cakhane, chune Adi para pratibandha lagAnA bhI vibhinna prANoM kI hiMsA hai| yaha kahane kI AvazyakatA nahIM ki svatantratA kA yaha sUkSma udAtta citana hI hamAre saMvidhAna ke svatantratA sambandhI maulika adhikAroM kA utsa rahA hai| vicAra jagata meM svatantratA kA bar3A mahatva hai| Atma nirNaya aura matAdhikAra isI ke pariNAma haiN| kaI sAmyavAdI dezoM meM sAmAjika aura prAthika svatantratA hote hue bhI icchA svAtantrya kA yaha adhikAra nahIM hai| para jaina darzana meM aura hamAre saMvidhAna meM bhI vicAra svAtantrya ko sarvopari mahatva diyA gayA hai| mahAvIra ne spaSTa kahA ki pratyeka jIva kA svatantra astitva hai, isaliye usakI svatantra vicAra-cetanA bhI hai| ataH jaisA tuma socate ho eka mAtra yahI satya nahIM hai| dUsare jo socate haiM usameM bhI satyAMza nihita hai| ataH pUrNa satya kA sAkSAtkAra karane ke lie itara logoM ke sone hue, anubhava kiye hue satyAMzoM ko bhI mahatva do| unheM samajho, parakho aura Aloka meM apane satya kA parIkSaNa kro| isase na kevala tumheM usa satya kA sAkSAtkAra hogA varan apanI bhUloM ke prati sudhAra karane kA tumheM avasara bhI milegaa| prakArAntara se mahAvIra kA yaha cintana janatAntrika zAsana-vyavasthA meM svastha virodhI pakSa kI AvazyakatA aura mahattA pratipAdita karatA hai tathA isa bAta kI preraNA detA hai ki kisI bhI tathya ko bhalI prakAra samajhane ke lie apane ko virodha pakSa kI sthiti meM rakha kara usa para cintana kro| taba jo satya nikharegA vaha nirmala, nirvikAra aura niSpakSa hogaa| mahAvIra kA yaha vaicArika audArya aura sApekSacintana svatantratA kA kavaca hai / yaha dRSTikoNa anekAnta siddhAnta ke rUpa meM pratipAdita hai| 2. samAnatA : svatantratA kI anubhUti vAtAvaraNa aura avasara kI samAnatA para nirbhara hai| yadi samAja meM jAtigata vaiSamya aura Arthika asamAnatA hai to svatantratA ke adhikAra kA bhI koI vizeSa upayoga nhiiN| isaliye mahAvIra ne svatantratA para jitanA bala diyA utanA hI bala samAnatA para diyaa| unheM jo virakti huI vaha kevala jIvana kI nazvaratA yA sAMsArika asAratA ko dekhakara nahIM varan manuSya dvArA manuSya kA zoSaNa dekhakara ve tilamilA uThe aura usa zoSaNa ko miTAne ke lie, jIvana ke hara stara para samatA sthApita karane ke lie unhoMne krAnti kI, tIrtha pravartana kiyaa| janma ke sthAna para karma ko pratiSThita kara garIboM, dalitoM aura asahAyoM ko ucca prAdhyAtmika sthiti prApta karane kI kalA sikhaaii| apane sAdhanA kAla meM kaThora abhigraha dhAraNa kara dAsI banI, hathakar3I aura ber3iyoM meM jakar3I, tIna dina se bhUkhI, muNDitakeza rAjakumArI candanA se AhAra grahaNa kara ucca pavitra rAjakula kI mahArAniyoM ke mukAbale samAja meM nikRSTa samajhI jAne vAlI nArI zakti kI prAdhyAtmika garimA aura mahimA pratiSThApita kii| jAtivAda aura varNavAda ke khilApha cheDI gayI yaha sAmAjika krAnti bhAratIya janatantra kI sAmAjika samAnatA kA mukhya prAdhAra banI hai| yaha tathya pazcima ke sabhya kahalAne vAle tathAkathita janatAntrika dezoM kI raMgabheda nIti ke viruddha eka cunautI hai| 52

Page #291
mahAvIra kA vicAra thA ki Arthika samAnatA ke binA sAmAjika samAnatA adhika samaya taka kAyama nahIM raha sakatI aura rAjanaitika svAdhInatA bhI prAthika svAdhInatA ke abhAva meM kalyANakArI nahIM banatI / isaliye mahAvIra kA bala aparigraha bhAvanApara bhI rahA / zrAvaka ke vratoM para jaba hama cintana karate haiM to lagatA hai ki ahiMsA ke samAnAntara hI parigraha kI maryAdA aura niyamana kA vicAra calA hai / gRhastha ke liye mahAvIra yaha nahIM kahate ki tuma saMgraha na kro| unakA bala isa bAta para hai ki AvazyakatA se adhika saMgraha mata karo aura jo saMgraha karo usa para svAmitva kI bhAvanA mata rkho| jaba taka svAmitva kA bhAva hai-saMgharSa hai, varga bheda hai| varga vihIna samAja racanA ke lie svAmitva kA visarjana jarUrI hai| mahAvIra ne isake lie parigraha ko sampatti nahIM kahA, use mUrchA yA mamatva bhAva kahA hai| isIliye mahAvIra ne zrAvaka ke vratoM meM jo vyavasthA dI hai vaha eka prakAra se svaicchika svAmitva virsajana aura parigraha maryAdA, sIliMga kI vyavasthA hai| prAthika viSamatA ke unmUlana ke lie yaha Avazyaka hai ki vyakti ke upArjana ke srota aura upabhoga ke lakSya maryAdita aura nizcita hoN| vrata isa bAta para bala dete haiM ki corI karanA hI varjita nahIM hai balki cora dvArA carAI haI vastu ko lenA, cora ko preraNA karanA, use kisI prakAra kI sahAyatA karanA, rAjya niyamoM ke viruddha pravRtti karanA, jhUThA mApatola karanA, jhUThA dastAveja likhanA, jhaThI sAkSI denA, vastuoM meM milAvaTa karanA, acchI vastu dikhAkara ghaTiyA de denA Adi saba pApa haiN| isa pravRtti ko rokane ke lie bhagavAna mahAvIra ne kheta, makAna, sonA-cAMdI Adi jevarAta, dhana-dhAnya, pazu-pakSI-jamInajAyadAda Adi ko maryAdita karane para jora diyA hai aura icchAoM ko uttarottara niyantrita karane kI bAta kahI hai| arthArjana ke aise srotoM se bacate rahane kI bAta kahI gayI hai jinase hiMsA bar3hatI hai, kRSi utpAdana ko hAni pahuMcatI hai aura asAmAjika tatvoM ko protsAhana milatA hai| bhagavAna mahAvIra ne aise vyavasAyoM ko karmAdAna kI saMjJA dI hai aura unakI saMkhyA pandraha batalAyo hai| Aja ke saMdarbha meM jaMgala meM prAga lagAnA, jaMgala Adi kaTavAkara becanA, asaMyata janoM kA poSaNa karanA arthAt asAmAjika tatvoM ko poSaNa denA Adi para roka kA vizeSa mahatva hai| 3-lokakalyANa : jaisA ki kahA jA cukA hai bhagavAna ne saMgraha kA niSedha nahIM kiyA hai balki AvazyakatA se adhika saMgraha na karane ko kahA hai| isake do phalitArtha haiM-eka to yaha ki vyakti apane lie jitanA Avazyaka ho utanA hI utpAdana kareM aura niSkriya bana jAya / dUsarA yaha ki apane lie jitanA prAvazyaka ho utanA to utpAdana kareM hI aura dUsaroM ke lie jo aAvazyaka ho usakA bhI utpAdana kreN| yaha dUsarA artha hI abhISTa hai / jaina dharma puruSArthapradhAna dharma hai / ataH yaha vyakti ko niSkriya va akarmaNya banAne kI zikSA nahIM detA / rASTrIya utpAdana meM vyakti kI mahatvapUrNa bhUmikA ko jaina darzana svIkAra karatA hai para vaha utpAdana zoSaNa, jamAkhorI aura prArthika viSamatA kA kAraNa na bane, isakA viveka rakhanA Avazyaka hai| sarakArI kAnUna-kAyade to isa dRSTi se samaya-samaya para banate hI rahate hai, para jaina sAdhanA meM vrata-niyama, tapa-tyAga aura dAna-dayA ke mAdhyama se isa para niyantraNa rakhane kA vidhAna hai| yahAM sevA ko mahatvapUrNa sthAna diyA gayA hai| isI sevA-bhAva se dharma kA sAmAjika pakSa ubharatA hai| jaina dharmAvalambI zikSA, cikitsA. 53

Page #292
chAtravRtti, Adi ke rUpa meM aneka TrasToM ke mAdhyama se rASTra kI mahAn sevA kara raheM haiN| jaina zAstroM meM prAhAradAna, jJAnadAna, auSadhadAna aura abhayadAna ko mahatva diyA gayA hai / mahAvIra ne spaSTa kahA hai-jaise jIvita rahane kA hameM adhikAra hai vaise hI anya prANiyoM ko bhii| jIvana kA vikAsa saMgharSa para nahIM sahayoga para hI AdhArita hai| jo prANI jitanA adhika unnata hotA hai usameM usI anupAta meM sahayoga aura tyAgavRtti kA vikAsa dekhA jAtA hai| aMtaHkaraNa meM sevAbhAva kA udreka tabhI hotA hai jaba Atmavat sarvabhUteSu jaisA udAtta vicAra zeSa sRSTi ke sAtha prAtmIya sambandha jor3a pAtA hai| isa sthiti meM jo sevA kI jAtI hai vaha eka prakAra se sahaja sphUrta sAmAjika dAyitva hI hotA hai| lokakalyANa ke lie apanI sampatti vijita kara denA eka bAta haiM aura svayaM sakriya rUpa meM ghaTaka banakara sevA kAryoM meM juTa jAnA dUsarI bAta hai| pahalA sevA kA nakArAtmaka rUpa hai jabaki dUsarA sakArAtmaka rUpa / isameM sevA vratI "slIpiMga pArTanara" banakara nahIM raha sakatA, use sajaga praharI bana kara rahanA hotA hai| loka-sevaka meM saralatA, sahRdayatA aura saMvedanazIlatA kA guNa honA Avazyaka hai / sevAvratI ko kisI prakAra kA aham na chU pAe aura vaha sattA-lipsu na bana pAe, isa bAta kI satarkatA pada-pada para baratanI jarUrI hai| vinaya ko jo dharma kA mUla kahA gayA hai, usakI arthavattA isa sandarbha meM bar3I gaharI hai| lokasevA ke nAma para apanA svArtha sAdhane vAloM ko mahAvIra ne kahA hai ki-jo jIvana sAdhanoM para vyaktigata svAmitva kI sattA sthApita kara dUsaroM ke saMvibhAga ko nakAratA hai, jo apane lie hI saMgraha karake rakhatA hai aura dUsaroM ke lie kucha bhI nahIM rakhatA, jo maryAdA se adhika bhojana evaM jIvana sa dhanoM kA svayaM upabhoga karatA hai, vaha ArAdhaka nahIM, virAdhaka hai| 4-dharma nirapekSatA : svataMtratA, samAnatA aura lokakalyANa kA bhAva dharmanirapekSatA kI bhUmi meM hI phala-phUla sakatA hai| dharmanirapekSatA kA artha dharma-vimukhatA yA dharma-rahitatA na hokara prasAmpradAyika bhAvanA aura sArvajanika samabhAva se hai| hamAre deza meM vividha dharma aura dharmAnuyAyI haiN| ina vividha dharmoM ke anuyAyiyoM meM pArasparika sauhArda, sammAna aura ekya kI bhAvanA banI rahe, sabako apane apane DhaMga se upAsanA karane aura apane apane dharma kA vikAsa karane kA pUrNa avasara mile tathA dharma ke AdhAra para kisI ke sAtha bheda bhAva yA pakSapAta na ho isI dRSTi se dharmanirapekSatA hamAre saMvidhAna kA mahatvapUrNa aMga banA hai| dharma-nirapekSatA kI isa arthabhUmi ke abhAva meM na svataMtratA Tika sakatI hai aura na samAnatA aura na loka-kalyANa kI bhAvanA panapa sakatI hai| jaina tIrthaMkaroM ne sabhyatA ke prArambha meM hI zAyada yaha tathya hRdayaMgama kara liyA thaa| isIliye unakA sArA cintana dharmanirapekSatA arthAta sArvajanika samabhAva ke rUpa meM hI claa| isa sambandha meM nimnalikhita tathya vizeSa mahatvapUrNa haiM : 1- jaina tIrthaMkaroM ne apane nAma para dharma kA nAmakaraNa nahIM kiyaa| "jaina" zabda bAda kA zabda hai| ise samaNa (zramaNa) arhata aura nirgrantha dharma kahA gayA hai| zramaNa zabda samabhAva, zramazIlatA aura vattiyoM ke zamana kA paricAyaka hai / arhata zabda bhI guNavAcaka hai jisane pUrNa 54

Page #293
yogyatA-pUrNatA prApta karalI hai vaha hai-arhat / jisane saba prakAra kI granthiyoM se chuTakArA pA liyA hai vaha hai nirgrantha / jinhoMne rAgadveSa rUpI zatruoM, Antarika vikAroM ko jIta liyA hai ve jina kahe gaye haiM aura unake anuyAyI "jaina" / isa prakAra jaina dharma kisI vizeSa vyakti, sampradAya yA jAti kA paricAyaka na hokara una udAtta jIvana aAdarzoM aura sArvajanika bhAvoM kA pratIka hai jinameM saMsAra ke sabhI prANiyoM ke prati maitrI bhAva nihita hai| 2-jaina dharma meM jo namaskAra maMtra hai, usameM kisI tIrthakara, prAcArya yA guru kA nAma lekara vaMdanA nahIM kI gayI hai| usameM paMcaparameSThiyoM ko namana kiyA gayA hai| Namo arahatANaM, Namo siddhAraNaM, Namo pAyariyAraNaM, Namo uvajjhAyAraNaM, Namo loe savvasAharaNaM, arthAt jinhoMne apane zatrunoM para vijaya prApta kara lI hai, una arihaMto ko namaskAra ho; jo saMsAra ke janma-maraNa ke cakra se chaTakara zuddha paramAtmA bana gae haiM, una siddhoM ko namaskAra ho; jo darzana, jJAna, cAritra tapa Adi prAcAroM kA svayaM pAlana karate haiM aura dUsaroM se karavAte haiM, una prAcAryoM ko namaskAra ho; jo AgamAdi jJAna ke viziSTa vyAkhyAtA haiM aura jinake sAnnidhya meM rahakara dUsare adhyayana karate haiM, una upAdhyAyoM ko namaskAra ho; loka meM jitane bhI satpuruSa haiM una sabhI sAdhunoM ko namaskAra ho; cAhe ve kisI jAti, dharma, mata yA tIrtha se sambandhita hoN| kahanA na hogA ki namaskAra maMtra kA yaha guNaniSTha prAdhAra jaina darzana kI udAracetA sArvajanika bhAvanA kA merudaNDa hai| 3-jaina darzana ne mAtmavikAsa ko sampradAya ke sAtha nahIM balki sadAcaraNa va dharma ke sAtha jor3A hai| mahAvIra ne kahA kisI bhI paramparA yA sampradAya meM dIkSita, kisI bhI liga meM, strI ho yA puruSa, kisI bhI veza meM, sAdhu ho yA gRhastha, vyakti apanA pUrNa vikAsa kara sakatA hai / usake lie yaha prAvazyaka nahIM ki vaha mahAvIra dvArA sthApita dharma saMgha meM hI dIkSita ho / mahAvIra ne azrutvA kevalI ko jisane kabhI bhI dharma ko sunA nahIM, parantu citta kI nirmalatA ke kAraNa, kevalajJAna kI kakSA taka pahuMcAyA hai / pandraha prakAra ke siddhoM meM anya liMga aura pratyeka buddha siddhoM ko, jo kisI sampradAya yA dhArmika paramparA se prerita hokara nahIM, balki apane jJAna se prabuddha hote haiM, sammilita kara mahAvIra ne sAmpradAyikatA kI nissAratA siddha kara dI hai| prAcArya haribhadra ne spaSTa kiyA hai-"mahAvIra ke prati merA pakSapAta nahIM hai aura kapila Adi ke prati merA dveSa bhAva nahIM hai| maiM usI vAraNI ko mAnane ke lie taiyAra hUM jo yukti-yukta hai|" vastutaH dharma nirapekSatA kA artha dharma ke satya se sAkSAtkAra karane kI taTastha vRtti se hai| nirapekSatA arthAt apane lagAva aura dUsaroM ke dveSa bhAva se pare rahane kI sthiti / isI artha meM jaina darzana meM dharma kI vivecanA karate hae vastu ke svabhAva ko dharma kahA hai| jaba mahAvIra se pUchA gayA ki Apa jise nitya dhra va aura zAzvata dharma kahate haiM vaha kaunasA hai ? taba unhoMne kahA-kisI prANI ko mata mAro, usa para upadrava mata karo, kisI ko paritApa na do aura kisI kI svatantratA kA apaharaNa na kro| isa dRSTi se jo dharma ke tatva haiM prakArAntara se ve hI janatAntrika sAmAjika cetanA ke tatva haiN| 55

Page #294
uparyukta vivecana se yaha spaSTa hai ki jaina darzana janatAntrika sAmAjika cetanA se prArambha se hI apane tatkAlIna saMdarbhoM meM sampRkta rahA hai| usakI dRSTi janatantrAtmaka pariveza meM rAjanaitika kSitija taka hI sImita nahIM rahI hai usane svatantratA aura samAnatA jaise janatAMtrika mUlyoM ko lokabhUmi meM pratiSThita karane kI dRSTi se ahiMsA, dhanekAnta ghora aparigraha jaise mUlyavAna sUtra diye haiM aura vaiyaktika tathA sAmAjika gharAtala para dharma siddhAntoM kI manovijJAna aura samAjavijJAna sammata vyavasthA dI hai| isase nizcaya hI sAmAjika aura aArthika kSetra meM sAMskRtika svarAjya sthApita karane kI dizA milatI hai| saha-prophesara, hindI vibhAga rAjasthAna vizvavidyAlaya jayapura (rAjasthAna) jaise kSuSA ko naSTa karane ke lie anna hotA haiM tathA jisa taraha pyAsa ko naSTa karane ke lie jala hai, vaise hI viSayoM kI bhUkha tathA dhyAsa ko naSTa karane ke lie dhyAna hai / bhagavatI zrArAdhanA, vinayarahita manuSya kI sArI zikSA nirarthaka hai / vinaya zikSA kA phala hai aura vinaya ke phala sAre kalyANa haiM / bhagavatI ArAdhanA, 128 dharmAtmAoM kA jAgaraNa (sakriya honA) aura adharmAtmAoM kA sonA ( niSkriya honA ) sarvottama honA hai| aisA vahasa deza ke rAjA kI bahina jayantI ko jina (mahAvIra ) ne kahA thaa| samaNasuttaM, 162 1901 yaha vastu merI hai aura yaha vastu merI nahIM hai| yaha merA kartavya hai aura yaha merA kartavya nahIM hai isa prakAra hI bAraMbAra bolate hue usa vyakti ko kAla le jAtA hai / prataH kaise pramAda kiyA jAe ? 56 160

Page #295
rASTrIya vikAsa yAtrA meM jainadharma evaM jaina patrakAroM kA yogadAna zrI jinendra kumAra jaina samAcAra kahane yA sunane kI pravRtti utanI hI purAnI hai jitanI ki mAnava kI utpatti / prAdima mAnava ne apane bhAvoM ko vyakta karane ke lie bhale hI saMketoM yA vANI kA mAdhyama apanAyA hogA, parantu usake pIche nepathya meM koI na koI khabara avazya thii| sabhyatA ke vikAsa ke sAtha-sAtha jaise-jaise samAja meM aneka parivartana Aye, usI taraha saMcAra mAdhyamoM meM bhI parivartana Aye haiM / samAcArapatra ko samAja kA darpaNa mAnA jAtA hai aura patrakAra ko itihAsa kA mukhya prvktaa| vartamAna meM samAcArapatra ko mAtra samAcAra prApti kA sAdhana hI nahIM mAnA jAtA, apitu use janasAdhAraNa kA zikSaka bhI mAnA jAtA hai / janatAMtrika dezoM meM samAcArapatra kA mahatva saMsada ke bAda dUsare nambara para AtA hai / yahI kAraNa hai ki patrakAritA ko mAtra roTI-rojI kA sAdhana mAnakara nahIM calA jAtA, yaha mAnava jAti ke jIvana vikAsa kI mahatvapUrNa AdhArazilA hai| jainadharma vizva kA mahatvapUrNa dharma hai| hameM isa bAta kA garva hai ki hamane mAnava samAja ko arAjaka taMtra se nikAla kara sabhya taMtra diyaa| agara bhagavAna RSabhadeva, bhagavAna mahAvIra, gaNadhara indrabhUti gautama, samrATa candragupta maurya Adi mahApuruSa isa dharatI para avatarita nahIM hote to mAnava samAja ahiMsA-yuga meM praveza hI nahIM kara pAtA, mAnava meM mAnava ke rUpa meM jIvita rahane kI mAkAMkSA hI utpanna nahIM hotii| na janataMtrIya zAsana praNAlI kI bAta socI jAtI aura na itihAsa, sAhitya va patrakAritA kA koI astitva hI sthApita ho pAtA / jainadharma ke prathama tIrthaMkara bhagavAna RSabhadeva ne na kevala manuSya kI hI, apitu samasta prANImAtra kI jindagI kI khUbasUratI ko anubhava kiyaa| unakA Adarza thA ki svataMtratA samasta prANImAtra kA janmasiddha adhikAra hai, jise kisI bhI sthiti meM chInA nahIM jAnA caahie| unhoMne sabase pahale logoM ko 72 kalAnoM ke sAtha likhane kI kalA bhI btaaii| 57

Page #296
Aja janataMtrIya zAsana-praNAlI ko sabase sArthaka zAsana vyavasthA mAnA jAtA hai, yaha jaina dharma kI hI dena hai / jaina paramparAmoM meM isakA ullekha hai / bhagavAna mahAvIra ne logoM ko sahayoga, prema, ahiMsA aura tyAga ke rAste para calane ke liye prerita kiyaa| mahAvIra va gautama ke saMvAda vizvapatrakAritA ko jainadharma kI anapama dena hai| patrakAritA kI dRSTi se yaha vizva kA sabase pahalA va lambA sAkSAtkAra mAnA jA sakatA hai| jaina samrATa candragupta maurya ne sabase pahalI rASTrIya svataMtratA, akhaNDatA va dhArmika sahiSNutA kI na kevala kalpanA hI kI, apitu apane abhiyAna meM saphalatA bhI prApta kii| candragupta maurya ke putra bindusAra, pautra azoka dvArA lagAye gaye zilAlekha tatkAlIna itihAsa ke amara smAraka ke rUpa meM Aja bhI maujUda haiN| ye zilAlekha usa yUga ke samAcAra-patra hI mAne jAne caahie| bhAratIya saMskRti, sabhyatA aura itihAsa ko samRddhizAlI banAne meM jainadharma kA ullekhanIya yogadAna rahA hai| prAcInakAla ke itihAsa kI sahI sthiti hamAre maMdiroM, zilAlekhoM, AgamoM yA graMthoM se jAnI jA sakatI hai| likhane kA tAtparya sirpha itanA hai ki hamane saMsAra ko na kevala lipi yA vANI hI dI, apitu janataMtra, svAdhInatA, akhaNDatA aura samanvayavAda ke siddhAMta bhI diye| jisakAla meM tIrthaMkara kI vANI kA udghoSa hotA hai, maMdiroM kA nirmANa hotA hai, zilAlekha gAr3e jAte haiM, sAhitya kI racanA kI jAtI hai aura samAcAra-patra kA prakAzana hotA hai, usIse usa samaya ke jIvana kI jhalaka dekhane meM sahAyatA milatI hai| Aja jisa rUpa meM bhArata jIvita hai, use jIvita rakhane ke lie hamAre pUrvajoM ko na kevala athaka prayAsa karane par3e haiM, apitu aneka balidAna bhI dene par3e haiN| hAla ke varSoM meM deza para aMgrejoM kA Adhipatya thA aura pAzcAtya saMskRti ke viruddha jabaradasta muhima cala rahI thI, hamAre tatkAlIna jaina vidvAna va patrakAra apane-apane tarIke se agraNI bhUmikA nibhA rahe the| "jaina bodhaka" patra kA lagabhaga eka sau varSa pUrva prakAzana prArambha huaA thA, jo Aja taka jArI hai, isane rASTrIya cetanA ko jAgRta karane meM Adarza bhUmikA nibhAI hai| isI prakAra unhIM dinoM bAbU jJAnacanda jI jaina lAhaura se "jaina patrikA" kA prakAzana karate the| ve sAhasI va nirbhIka patrakAra the aura samAja sudhAra kA akhaNDa yajJa calA rahe the / bhAvanagara se zve. mUrtipUjaka patra "jainadharma prakAza" prakAzita hotA thA, ahamadAbAda se eka sthAnakavAsI vidvAna patrakAra zrI bAr3IlAla motIlAla zAha "jaina hitucchu" patra prakAzita karate the| dillI se "jaina gajaTa" kA prakAzana hotA thaa| "jaina mitra" bhI hamArA purAnA pratiSThita samAcAra patra hai, jisake sampAdaka pada para paM0 gopAladAsajI barayA, paM0 nAthUlAla jI premI va zrI mUlacanda kizanadAsa kApar3iyA jaise taponiSTha patrakAra rahe haiM / svadezI Andolana ke samarthaka hone ke kAraNa ina sabhI patrakAroM ko kitanI vikaTa musIbatoM kA sAmanA karanA par3A hogA, isakI sahaja hI kalpanA kI jA sakatI hai / "jaina bodhaka" ke sampAdaka vayovRddha evaM variSTha jaina patrakAra mAnanIya zrI jI. ke. pATIla isI gauravazAlI paramparA ke pratIka ke rUpa meM hamAre bIca maujUda haiN| 58

Page #297
jaina patrakAroM kI sabase bar3I vizeSatA yaha rahI hai ki unhoMne dhana kI apekSA naitikatA va prAmANikatA ko mahatva diyA / jo likhA vaha vivekasaMgata, dharmasaMgata va jJAnasaMgata likhA aura samasta vizva ko sumArga para lAne ke lie likhA / jaina patrakAroM kI yaha bhI vizeSatA hotI hai ki vaha mAtra roTI-rojI ke lie patrakAritA ke kSetra meM nahIM pAtA / maiM jaina patrakAra ko vakta kI pAvazyakatA ke rUpa meM anubhava karatA hai| Aja na kevala bhArata hI apitu sArA saMsAra hiMsA, vaira-vidveSa aura ghRNA kI Aga meM jala rahA hai| varNavAda, jAtivAda, kSetrIyavAda aura sampradAyavAda ke nAma para manuSya ko manuSya se kATA jA rahA hai, sArI mAnavajAti netRtvahIna jaisI ho gaI hai| mAnava jo samAja va rASTra kA nirmANa karatA hai, dizAhIna hai / ataH isa vikaTa sthiti meM sahI netRtva dene ke lie tyAgI jaina saMtoM, jaina vidvAnoM aura karmaTha jaina patrakAroM kI jarUrata hai| maiM apane tIsa varSoM ke sakriya patrakAritA ke anubhava ke AdhAra para dRr3hatApUrvaka dAvA kara sakatA hU~ ki hamAre samAja meM aneka aise yogya va karmaTha patrakAra haiM jo antarrASTrIya va rASTrIya jAgRti utpanna kara sakane meM samartha hai| jaina patrakAra bhalI prakAra jAnate haiM ki dhArmika, sAmAjika aura rAjanaitika parivartana ke isa daura meM dharma kI pavitratA va pratiSThA ko khatarA utpanna hotA jA rahA hai| briTena aura amarIkA Adi pazcimI dezoM kI saMskRti se vaibhava va bhautika sAdhana mile hoMge, parantu zAMti, prema va sadbhAvanA ke mUlya para jaina patrakAra mAnava samAja ko duHkha, zoSaNa va anyAya se isalie mukti dilA sakatA hai, kyoMki vaha manuSyatA kI khUbasUratI se paricita hai aura ise aura adhika khUbasUrata banAne kI yogyatA rakhatA hai| isake bAvajada vartamAna jaina patra-patrikAeM rASTrIya dhArA se alaga-thalaga par3I dikhAI de rahI haiN| mAnavIya mUlyoM kI pratiSThApanA meM Aja ke jaina patrakAra cAhate hue bhI sArthaka bhUmikA nahIM nibhA rahe haiN| isake aneka kAraNa haiM, parantu sabase mukhya kAraNa hai apane hI samAja kI upekSA, asahayoga aura saMkIrNatA / samAja pUrNatayA samartha hote hue bhI jainapatrakAroM ko prakAzana ke samucita sAdhana upalabdha karAne kI dizA meM pUrNatayA udAsIna hai / pichale eka sau varSoM meM saikar3oM aise vicAravAna va anubhavI jaina patrakAra apane hRdaya kI sampUrNa umaMga ke sAtha isa kSetra meM pAye lekina samAja ke saMkIrNa cintana ke kAraNa unheM gAMTha kA paisA aura patnI kA jevara luTA kara haTanA pdd'aa| unheM kitanA zArIrika va mAnasika kaSTa va apamAna sahanA par3A hogA, isakI kalpanA kara kaI yogya patrakAra cAhate hue bhI jaina patrakAritA meM apanA yogadAna nahIM kara pAte / maiM apane samAja kA pUrNa sammAna karate hue vinamratApUrvaka nivedana karanA cAhatA hU~ ki paM0 gopAladAsa jI baraiyA aura paM0 nAthalAla jI jaina jaise manISI patrakAroM ko bhale hI Aja hama kitanI hI aitihAsika pratiSThA deveM, lekina unheM tatkAlIna samAja se utanI sAmAjika pratiSThA nahIM prApta haI, jitanI kI unheM milanI cAhie thii| vartamAna meM jaina vicAradhArA ke patra-patrikAoM se jo patrakAra jur3e hue haiM, mujhe unakI vaicArika pratibaddhatA ba pratibhA meM saMdeha nahIM hai| mujhe apane jaina patrakAroM para abhimAna hai ki ve 59

Page #298
sAmAjika upekSA va asahayoga ke bAvajUda jaina patrakAritA kI mazAla ko majabUtI se thAme hue haiN| yaha mazAla isI prakAra jalatI rahanI cAhie, jaba taka ki aise kucha loga sAmane nahIM prAyeM jo patrakAritA ke mahatva ko ThIka prakAra se samajhate hoM / jaina patrakAroM ko cAhie ki patrakAritA kI upayogitA samajhane vAle logoM ko khojeM aura unheM dhAge lAe~ / sampAdaka- dainika yaMgalIDara aura dainika jaina samAja 2073, pIvAloM kA rAstA, jayapura (rAjasthAna) jaise tumhAre apane lie duHkha priya nahIM hai, isI prakAra dUsare saba jIvoM ke lie jAnakara ucitarUpa se saba jIvoM se sneha karo tathA apane se tulanA ke dvArA unake prati sahAnubhUti rakso / samate 150 jisa prakAra kachuvA apane aMgoM ko apane zarIra meM sameTa letA hai, isI prakAra se maighAvI adhyAtma ke dvArA pApoM ko sameTa letA hai, arthAt naSTa kara detA hai / tuma svayaM se svayaM ke lie jo kucha cAhate ho aura tuma svayaM se svayaM ke lie jo kucha nahIM cAhate ho, kramazaH usako tuma dUsare ke lie cAho aura na cAho; itanA hI jina zAsana hai| sama, 24 60 ma 137

Page #299
Adhunika yuga meM jainadarzana kI prAsaMgikatA DaoN0 rAmajI siMha yaha jaina dharma kI viDambanA hai ki yadyapi isane kabhI vistAravAdI dhArmika AkAMkSA nahIM rakkhI, phira bhI yaha aneka mithyA kalpanAmoM evaM bhrama kA zikAra hmaa| sarva prathama ahiMsA kA artha hI nahIM samajhA gyaa| ahiMsA-dharma kA zuddha prAcaraNa talavAra kI dhAra para calane jaisA kaThina kArya hai| sarvasva tyAga kI taiyArI ke binA isa ahisA dharma kA sampUrNa pAlana bhI sambhava nhiiN| ahiMsA nirbhayatA kI parAkASThA hai aura nirbhayatA vIratA kI nizAnI hai| ahiMsA niSkriyatA, nirbalatA aura nirupAya samarpaNa nahIM, balki prAtmanyAya aura prAtmasaMyama kA aMtima mApadaNDa hai / kSamA vahI kara sakatA hai jisake pAsa zakti hai| aura ahiMsA kSamAzIlatA kI aMtima sImA hai / isaliye ahiMsA vIroM kA astra hai / gAMdhIjI ne bhI kahA hai ki "jahAM kAyaratA aura hiMsA ke bIca cunAva hai, vahAM hiMsA kI salAha duuNgaa|" deza-kAla kI paristhiti kA vivekapUrvaka vicAra kiye binA, mUr3ha bhAva se yadi koI samAja ahiMsA kI andhapravRti karatA ho vaha vAstavika ahiMsA nahIM ho sakatI / yahI kAraNa hai ki eka tarapha to jaina cIMTI jaise kSudratama jIva ko bacAne ke lie apane prANoM kA parityAga kara sakatA hai, to dUsarI ora vizeSa avasara para vaha cakravartI samrAToM kI akSauhiNI se ghora saMgharSa meM bhI saMkoca nahIM karatA hai| isa prakAra jaina-ahiMsA "kusumAdapi komala" evaM "vajrAdapi ktthor"hai| isaliye ahiMsA kI pravRtti ke sAtha parAdhInatA kA sambandha jor3A bhI nahIM jA sktaa| ahiMsA kA nAma bhI jinhoMne nahIM sunA, ahiMsA kI sAdhanA jinhoMne nahIM kI, aisI aneka jAtiyAM aura rASTra parAdhIna hue haiM / jainoM ne ahiMsA kA aisA anartha to nahIM kiyA ki prajA kI zauryavRtti zithila ho| isake viparIta jaina samAja aura vizeSakara gujarAta kA itihAsa isa bAta kA sAkSI hai ki apane deza kA saMrakSaNa karane ke lie jainadharmI vIra yoddhAo ne adbhuta tyAga aura raNakauzala dikhAye / prAbU ke jagataprasiddha kalAdhAma AdinAtha mandira kA nirmAtA vimala zAha jaina aisA senApati thA jisane gujarAta kI senA ko sindhu nadI ke pAra kara gajanI kI sImA ko bhI pAdAkrAMta kara diyA thaa| vastupAla ne gurjara-svarAjya kI rakSA ke liye kaI bAra yuddha-bhUmi meM gurjara senA kA saMcAlana kiyaa| bhImadeva nAmaka jaina senApati ne hI zahAbuddIna jaise ajeya sulatAna ko parAjita kiyA /

Page #300
mugaloM ke jamAne meM bhI rAjasthAna meM aneka jaina zUravIroM kI kathAyeM itihAsa ke pannoM meM zobhA pA rahI haiN| isaliye jaina ahiMsA ke sAtha parAdhInatA aura kAyaratA ko jor3anA bhI anyAya hai| Aja to zastra se vIratA samApta ho cukI hai| hama paramANu yuga meM pahu~ca cuke haiN| ANavika zastroM kA ekAdhikAra bhI samApta ho cukA hai / Aja ke aNubama aise zaktizAlI haiM jinake sAmane hirozimA-nAgAzAkI para chor3e jAne vAle bama khilaune jaise haiM / ataH mahAnAza ke lie do-tIna minaTa hI paryApta hoNge| prANavika yuddha meM vijaya-parAjaya kI vibhAjana rekhA nahIM rahegI, vijayollAsa manAne vAlA koI na rahegA, na parAjaya kI zarma se koI maregA / jo loga sImita aNuyuddha kI bAta karate haiM, ve bhUla jAte haiM ki reDiyodharmitA se utpanna jahara prajanana zAstra ko hI saNDita kara degA / aisI sthiti meM aNu-bama kA eka mAtra vikalpa ahiMsA hai / yaha ThIka hai ki Aja mahAzaktiyAM ghAtaka astroM se apane ko susajjita kara rahI haiM lekina vaha eka prabaMdhanA hai ve jAnatI haiM ki yuddha hone para donoM pakSoM kA sarvanAza sunizcita hai| isaliye mahisA koI aMdhavizvAsa, koI pAkhaMDa aura koI pAgalapana nahIM yaha to paristhiti kA anivArya Adeza hai| yaha koI jIrNa-zIrNa mAnavIya karaNA se utpanna durbala aura kAlabAhya bhAvanA nahIM, yaha to mAnava astitva ke liye ArtanAda hai| yaha ThIka hai ki hiMsA para se hamArA vizvAsa uTha cukA hai lekina kheda hai ki ahiMsA para vizvAsa jamA nahIM hai| yadyapi Aja ke vizva meM hiMsA upayogI aura avaidhAnika siddha ho cukI hai, phira bhI ahiMsA kA AcaraNa nahIM ho rahA hai / Aja isIliye yuddha kA bhaya, ghuTana, saMtrAsa mAnava ko dukhI kara rahA hai| vizvayuddha kI bhUmi se hiMsaka senA ke paira to ukhar3a cuke haiM lekina samAja parivartana ke lie hisA kA lobha bAkI hai| yaha ThIka hai ki samAja ke Arthika, rAjanaitika evaM sAmAjika jIvana meM zoSaNa, anyAya, utpIr3ana kAyama hai aura isa yathAsthiti ko bardAzta karanA na ahiMsaka hai na vIratA yaha to kAyaratA hI hai| yadi hatyA hiMsA hai, to zoSaNa aura viSamatA, anyAya aura bhraSTAcAra bhI hiMsA hI haiM / yaha sUkSma hiMsA jyAdA khataranAka hai| yadi kisI mAsUma bacce kI gardana kATanA hiMsA hai, to karor3oM ko DAlaDA ke nAma para gAya aura sUdhara kI carbI khilAnA bhI usase adhika kutsita aura gahita hiMsA hai / to prazna uThatA hai ki aArthika zoSaNa evaM viSamatA, nAgarika svataMtratA evaM sAMskRtika svAyattatA Adi ke lie kyA hiMsA kA sahArA liyA jAya ? hiMsA pratihiMsA ko janma detI hai aura pratihiMsA kA kahIM anta nahIM hai| hiMsA ke dvArA samAja parivartana kA prayAsa eka mRgamarIcikA hai| hisA kA artha hai, dabAva aura dabAva yA jora-jabaradastI se jo bhI parivartana hogA, vaha asthAyI hogA / itihAsa bhI isakA sAkSI hai ki hiMsaka krAMti meM mAnavIya mUlyoM kA dalana to ho hI jAtA hai. samAja kA vAtAvaraNa ghRNA vidveSa Adi se viSAkta bhI ho jAtA hai| hiMsaka krAMti ke garbha adhinAyakavAda kA hI rAkSasa janma letA hai, jaise phrAnsa kI rAjya krAMti se nepoliyana, iMgalaiNDa meM cArlsa prathama kI hatyA ke bAda krAmavela, rUsa meM z2Ara ke vaza ke samUloccheda ke bAda sTAlina evaM bagalAdeza meM mujIba kI hatyA ke bAda jiyAura rahamAna prAja vijJAna ne rAjya ko itanA zaktizAlI evaM zastra sampanna banA diyA hai ki zastra zakti se hiMsaka AMdolana bilkula nirupAya ho jAte haiN| mataH bAja samAja parivartana ke lie hiMsA atyanta avyAvahArika bhI ho gayI hai| siddhAntarUpa se bhI 62 ,

Page #301
krAMti vicAra-parivartana, mAnyatA-parivartana aura mUlya-parivartana ko kahate haiM aura jabaradastI se mUlya nahIM badale jA sakate haiM / ata: jitanI hI jyadA hiMsA hogI, utanI hI kama krAMti hogii| isaliye samAja-parivartana aura krAMti ke lie aba to eka mAtra rAstA baca gayA hai-ahiMsA kA / ahiMsA koI dhArmika karmakANDa nahIM, yaha hamArA jIvana-dharma honA caahie| yahI kAraNa hai ki ahiMsA kI sAdhanA manasA, vAcA aura karmaNA honI cAhiye / karma kI sthUla hiMsA bhI utanI hI visphoTaka evaM khataranAka hotI hai jitanI mana kii| vicAra kA sAmrAjyavAda aura ekAntikatA hI to hiMsA ke bIja nirmANa karate haiM jo kabhI vacanoM meM phaTate haiM to kabhI karma meM / isIlie vicAra ke kSetra meM anekAntavAda, vANI ke saMdarbha meM syAdvAda evaM vyavahAra meM ahiMsA-ye tInoM jaina dharma kI mAnavatA ko eka bar3I dena haiN| ahiMsA kI sAdhanA zUnya meM nahIM ho sakatI, vaha to samAja meM hI hogii| aAdhunika yuga meM rAjanaitika sAmrAjyavAda ke dina to lada cUke haiM, lekina pArthika sAmrAjyavAda kA yuga kAyama hai / aAja bAjAra kI khoja meM antarrASTrIya-yuddha kI AzaMkA bar3hatI jAtI hai| Arthika sAmrAjyavAda viSamatA evaM zoSaNa para adhiSThita hai| yadi hatyA hiMsA hai to parigraha bhI hiMsA hI hai / viSamatA bhI hiMsA hI hai| zramaNa-saMskRti evaM jaina-paramparA meM sAmya dRSTi prAcAra evaM vicAra donoM meM prakaTa huI hai / jaina dharma kA bAhya-pAbhyaMtara, sthUla-sUkSma saba prAcAra sAmya dRSTimUlaka ahiMsA ke kendra ke aAsapAsa hI nirmita huaA hai| jisa prAcAra ke dvArA hiMsA kA rakSaNa aura poSaNa ho, aise kisI bhI prAcAra ko jaina paramparA mAnya nahIM karatI hai| vicAra meM sAmya dRSTi kI bhAvanA se hI anekAntavAda ni:sRta huA / kevala apanI dRSTi yA vicAra ko hI pUrNa satya mAnakara usa para prAgraha rakhanA yaha sAmyadRSTi ke lie ghAtaka hai| isI bhUmikA meM se bhASA-pradhAna syAbAda aura vicAra-pradhAna nayavAda kA kramazaH vikAsa huA hai| isI prakAra lokajIvana meM ahiMsA kI sAdhanA ke lie aparigraha yA parIgrahaparimANANuvrata kA vicAra paayaa| aparigraha vrata ke binA ahiMsA kI sAdhanA hI asaMbhava mAnI gayI hai| yahI kAraNa hai ki jainoM ne hI nahIM ahiMsA ke mahAn sAdhaka buddha, IsA aura gA~dhI Adi saboM ne aparigraha evaM aAdhunika saMdarbha meM sAdA evaM sarala jIvana para jora diyA hai| Aja to aAvazyakatAoM kI vRddhi kA rAga jisa paMcama svara meM gAyA jA rahA hai evaM sampatti kI maryAdA jisa prakAra asIma ho rahI hai, bhoga-vilAsa ke dvAra jisa prakAra prazasta ho rahe haiM, usa saMdarbha meM aparigraha hI eka mAtra zastra hai jo sampatti saMgraha kI asvastha jor3a se utpanna hiMsA se hameM bacA sakatA hai| isI ko hama cAheM to prAtmasaMyama kA nAma deM yA ise hama svaicchika daridratA (voluntary poverty) kI saMjJA deN| lobha kI aniyantrita uddAma ghArA hI Aja prAntarika kalaha evaM antarrASTrIya saMgharSa kI jar3a meM hai| mahAvIra kI aparigraha bhAvanA ko gAMdhI ne TrasTIzipa ke rUpa meM rakhA / bApU jaise ahiMsAbhakta ne kahA thA "svatantratA prApti ke bAda yadi daulatamanda apanI marjI se sampatti kA vitaraNa garIboM meM nahIM kareMge, to khUnI krAMti ko koI roka nahIM skegaa|" isaliye Aja hamAre sAmane do hI vikalpa haiM-yA to vyakti sampatti rakhate hue bhAmAzAha yA seTha jamanAlAla bajAja banakara yaza prApta kareM yA phira sattA lolUpoM ke caraNoM meM nitya apamAnita hokara bhI anta meM rakta krAMti meM haviSya banane ke liye vivaza hokara taiyAra rheN| jise jaina darzana aparigraha kahatA hai, use hama sarala 6.

Page #302
evaM sAdA jIvana kaha sakate haiM, use hama vyavasAya meM saccAI yA ImAnadArI kaha sakate haiM / zoSaNamukta jIvana ke lie zrama-niSTha jIvana Avazyaka hai, samatAmUlaka samAja-vyavasthA aparihArya hai / yahI kAraNa hai ki zramaNa saMskRti sAmya, zama aura zrama ke AsapAsa hI vikasita huI hai| Aja to yaha pahale se kahIM jyAdA prAsaMgika hai| __ ahiMsA aura aparigraha kI bhAvanA ke sAtha-sAtha tapa aura tyAga kI bhAvanA anivArya rUpa se sambandhita hai| jaba taka rAga-dveSa Adi malina vRttiyoM para vijaya prApta nahIM kI jAya taba taka saba vyartha hai| jisa ahiMsA, tapa yA tyAga se hama rAga-dveSa para vijaya prApta nahIM kara sake, vaha ahiMsA, tapa yA tyAga saba bekAra evaM AdhyAtmika dRSTi se anupayogI hai| yahI kAraNa thA ki bhagavAna mahAvIra ne vItarAgatA kA Agraha kiyaa| rAga-dveSa kI vijaya hI sabase bar3I jIta evaM sabase bar3I vIratA hai| isIlie to hama apane ArAdhya ko mahAvIra evaM apane dharma ko jina (jaina) dharma kahate haiM / Aja ke yuga meM vItarAgatA koI dhArmika rUr3hivAda nahIM balki manovaijJAnika anivAryatA hai / aAja hamArA antara kSata-vikSata ho rahA hai, hamArA parivAra TUTa rahA hai| par3osa meM tanAva hai| samAja meM avizvAsa evaM rASTroM ke bIca ghRNA evaM hiMsA kI jvAlAmukhI cala rahI hai| hamArA mAnasa atyanta udvigna aura prazAnta hai| isIlie to hameM aAja akSobhavRtti svastha evaM zAnta rahane ke lie bhI Avazyaka hai / sthitaprajJatA yA vItarAgatA Aja ke yuga kI sabase bar3I mAMga hai| tanAva meM jIkara yA to hama mAnasika asantulana ko prApta kareM yA phira sukha se jIyeM evaM zAnti se mreN| yaha sAmyadRSTi hI jaina darzana kA mUla hai| adhyakSa, gAMdhI vicAra vibhAga bhAgalapura vizvavidyAlaya bhAgalapura (bihAra) AtmAeM tIna prakAra kI hotI hai : bahirAtmAeM, antarAtmAe~ aura parama-grAtmAe~, aura parama-prAtmAe~ do prakAra kI hotI hai : arahaMta prAtmAeM aura siddh-praatmaaeN| samaNasuta, 178 zarIrarUpI indriyA~ hI bahirAtmA haiM; zarIra se bhinna prAtmA kA vicAra hI antarAtmA hai, tathA karma-kalaMka se mukta jIva parama-prAtmA hai / parama-prAsmA hI deva kahA gayA hai| samaNasurA, 179 64

Page #303
jaina darzana aura vizvazAnti prAcArya vijaya indradinna sUri Adhunika yuga meM vijJAna ne jahAM aneka bhautika sukha-suvidhAe~ pradAna kI haiM, vahAM paramANu prAyudhoM kI nirantara abhivRddhi ke kAraNa jagat vinAza ke kagAra para khar3A hai| vizva ke rASTra pArasparika bhaya ke kAraNa apanI surakSA hetu vinAzakArI zastrAstra para kharaboM rupaye kharca kara rahe haiN| sAtha hI vizvazAnti kI bAta bhI kara rahe haiN| aise bhayAkrAnta vizva ko zAnti kI atyanta AvazyakatA hai, kyoMki isake binA prabhAvagrasita, kSudhApIr3ita karor3oM manuSya daridratA kI cakkI meM pIse jA vizvazAnti kI sthApanA ke lie jainadarzana ke ahiMsA, anekAnta aura aparigraha siddhAnta mahattvapUrNa haiN| ahiMsA se vizva-maitrI kA vikAsa hotA hai, isase samasta saMsAra prema ke svarNasUtra meM baMdha jAtA hai| ahiMsA se prANimAtra ke lie sneha aura sammAna kI bhAvanA pAtI hai, jisase sampradAya, jAti, dharma Adi kA bheda-bhAva nahIM rahatA, akhaNDa mAnavatA kA bodha hotA hai| yahI sUtra vizvasamAja kI racanA karatA hai| ahiMsA 'vasudhaiva kuTumbakam' kI AdhArazilA hai / ahiMsA kA pAlana anekAntadarzana se hI sambhava hai| janadarzana kA dUsarA nAma anekAntadarzana hai| kisI ke prati koI durAgraha nahIM, koI haTha nhiiN| satya ke aneka pakSa haiM-samagra dRSTikoNoM se satya ko parakhane se sahI svarUpa prakaTa hotA hai, yahI anekAnta darzana kI khubI hai| isa vizva meM aneka mata-matAntara haiM, aneka dharma haiM, sampradAya aura jAtiyA~ haiM, sabake prati sadbhAva rakhanA anekAnta darzana kA vaiziSTya hai / anekAnta darzana durAgraha ko dUra kara zAzvata satya ko ujAgara karatA hai| yadi jagat ke loga ekAntavAda (haThavAda) ko chor3akara anekAntabAda apanAveM to vizvazAnti nizcita hai| jainadarzana kA aparigraha-siddhAnta-dhana-sampatti ke prati Asakti (mUI) nahIM rakhanA hai| manuSya apane bhautika sukha-sAdhana juTAne meM dina-rAta eka kara rahA hai, chala-kapaTa karatA hai| dUsaroM ko duHkha pahuMcAtA hai| yadi aparigraha-siddhAnta ko apanAleM to vaha dhana-sampatti ko nIti-nyAya se ajita karegA, jitanI AvazyakatA hogI, utanI hI sAmagrI saMcita karegA, zeSa sampatti ko dAnAdi paropakAra meM vyaya kregaa| dhana-sampatti samAja kI hai-isakA svAmitva kevala dhana-svAmI kA hI 65

Page #304
nahIM hai, kyoMki isakI prApti meM dUsaroM kA bhI sahayoga hai-'parasparopagraho jIvAnAm' (shriitttvaarthsuutr-5,21)| aparigraha siddhAnta ke apanAne se saMgrahakhorI miTegI, kAle dhana kI samApti hogI, nItinyAya kI sthApanA hogii| phalasvarUpa pArasparika vaimanasya, parisparddhA aura svArtha ke miTane se santoSa phailegaa| isase vizvazAnti kI sthApanA hogii| -OM zAntiH 41, rIja roDa (Adazvira cauka) bAlakezvara bambaI-400006 caritrahIna vyakti ke dvArA atyadhikarUpa se bhI par3hA huyA zruta kyA prayojana siddha karegA ? jaise ki andhe vyakti ke dvArA jalAe gae bhI lAkhoM karor3oM dIpaka usake lie kyA prayojana siddha kareMge ? samaNasuttaM, 266 mokSa puruSArtha kisI varga meM sammilita nahIM hai isaliye saMskRta meM ise apavarga kahate haiM, varga vihIna kahate haiN| parantu dharma, artha aura kAma prApasa meM sambaddha haiM isaliye inheM tribarga kahate haiM / mokSa akelA aura ye tIna, phira bhI mokSa kI sAmarthya dekho, yaha akelA hI, ina tInoM ko samApta kara detA hai| prAcArya vidyAsAgara mokSa puruSArtha ke lie jor3ane kI AvazyakatA nahIM hai, sirpha chor3ane kI AvazyakatA hai / ajJAnI jIva jina para-padArthoM ko bahuta samaya meM jor3atA hai, jJAnI jIva unheM antarmuhUrta meM chor3a detA hai| bharata cakravartI ko apanA vaibhava jor3ane meM sATha hajAra varSa lage, para chor3ane meM kitane varSa lage? varSa nahIM, antarmuhUrta ke bhItara sArA vaibhava chor3akara ve sarvajJa bana gaye / prAcArya vidyAsAgara 66 |

Page #305
videzoM meM prAkRta aura jainavidyAoM kA adhyayana DaoN. harIndrabhUSaNa jaina bhAratake bAhara jarmanI, jApAna, rUsa, aprerikA, AsTreliyA, iMglaiNDa, phrAMsa, beljiyama, phinalaiNDa prAdi dezoMmeM prAkRta aura jaina vidyAnoM ke vividha rUpoMpara paryApta zodhapUrNa adhyayana kiyA jA rahA hai| aneka dezoM meM vibhinna vizvavidyAlayoMmeM isase sambandhita vibhAga haiM jo isa adhyayanako nayI dizA de rahe haiN| isa lekha meM hama isa kArya meM bhAga lenevAle viziSTa vidvAnoM aura unake kAryoMkA saMkSipta vivaraNa dene kA prayAsa kara rahe haiN| jarmanImeM jaina vidyAproMkA adhyayana bhAratIya vidyAke adhyayanakI dRSTi se jarmanI sabase pramukha rASTra hai| vahAM prAyaH pratyeka vizvavidyAlaya meM bhAratIya vidyAkA adhyayana aura zodha hotA hai / unnIsavIM tathA bIsavIM sadIke kucha pramukha jaina vidyAvettAnoMke viSaya meM anyatra likhA gayA hai| usake pUrakake rUpameM hI yaha varNana lenA caahiye| pheDarala ripablika praoNpha jarmanIke goTiMjana vizvavidyAlayake bhAratIya evaM bauddha vidyA vibhAgameM do prAcArya kAryarata haiM-DA0 gusTavaraoNTha aura DA0 henza vezarTa / ye donoM hI prAkRta tathA jainadharmake viziSTa vidvAna haiM / Apake sahayogase 'bhAratIya vidyAoMkA paricaya tathA jainadharma tathA jaina sAhityake kSetrameM jarmanIkA yogadAna' nAmaka pustakeM (aMgrejImeM) likhI gaI haiN| jarmanIke vaoNna vizvavidyAlaya ke prAcya vidyA vibhAgameM prAcArya DA0 klAsa phizara bhAratIya kalA ke antargata jaina mUrtikalAkA bhI adhyApana karate rahe haiN| jaina kalAke sambandhameM unake aneka nibandha vAyasa praoNva ahiMsA tathA jaina jarnalameM prakAzita hae haiN| balinameM DA0 candrabhAla tripAThI dasa varSoMse, jarmana pustakAlayoM meM vidyamAna jaina pANDulipiyoMke sambandhameM zodha kArya kara rahe haiN| 1975 meM unakA 'sTrAsavargakI jaina pANDulipiyoMkI sUcI' nAmaka grantha balina vizvavidyAlayase prakAzita huA thaa| 1977 meM unhoMne jarmana bhASAmeM "keTelogIjI rugsa TreDIzana Dera jainAz2a" nAmase eka nibandha bhI likhA hai| isameM unhoMne jarmanIke vibhinna pustakAlayoM meM prApta jaina pANDulipiyoMke sambandhameM vaijJAnika paddhatise vistRta jAnakArI dI hai| inake do aura mahattvapUrNa nibandha haiM : (1) 'ratnamaJjUSA eNDa chandovicittI' tathA (2) jaina kankorDansa eNDa bhASya kankorDensa / prathama nibandhameM ratnamaJjUSA (aparanAma maMjUSikA) ko saMskRta 67

Page #306
bhASA meM nibaddha jaina chandaHzAstrakA eka prasiddha grantha nirupita kiyA gayA hai| dvitIya nibandha unhoMne DaoN0 klAsabra nake sAtha likhA hai / kankonDensa zodhakI eka nayI vaijJAnika paddhati hai jisameM paMca kArDoM para pRthaka-pRthak AgamoM tathA unakI TIkA, niyukti aura bhASya Adi meM upalabdha gAthAoMko prakArAdi kramase saMkalita kara unake prAdhAra para zodhakA mArga prazasta kiyA jAtA hai| pazcima jarmanI (balina) ke phAibarga vizvavidyAlayake prAcyavidyA vibhAgake prAcArya DaoN0 ulariza znAiDara prAkRta bhASAke viziSTa vidvAna hai| ve azokake zilAlekhoM para bhASA-vaijJAnika dRSTise zodha kArya kara rahe haiM / myUnikhake DaoN0 e0 maiTe, baoNnake DaoN0 hinabara aura balinake DA0 bole tathA DA0 brana, DA0 molara Adi jaina vidyAoMke kSetrameM aba Age A rahe haiN| jApAnameM jainavidyAeM jApAnameM jaina darzanake adhyayanakA pracAra karanekA prathama zreya DA0 I0 nAkAmurAko hai / ve Ajakala rIso vizvavidyAlaya meM sammAnita AcAryake padapara pratiSThita haiN| ve jarmanIke prasiddha vidvAna DA0 haramana yAkobIke ziSya rahe haiM / jApAnake dvitIya jaina vidvAna DA0 eca0 nAkAmurA hai| unhoMne jaina aura bauddha darzanakA tulanAtmaka adhyayana kiyA hai / DA0 esa0 mAtsunAmIne jarmanIke jaina vidyA manISI DA0 zUbrigase jaina Agama aura ardhamAgadhIkA adhyayana kiyA hai| ve aAjakala rIso vizvavidyAlaya meM prAcArya haiM / inake atirikta, jApAnameM aAjakala kucha taruNa pIr3hIke loga bhI jaina darzanake adhyayanaadhyApanameM dattacitta haiN| zrI nAgAsAkI proTAnI vizvavidyAlaya meM sahAyaka prAcArya haiN| ve nAlandAmeM DA0 satkArI mukarjIke ziSya rahe hai| unhoMne prAcArya hemacandrakI pramANamImAMsAkA jApAnI bhASAmeM anuvAda kiyA hai / isI prakAra DA0 esa0 pokUNDAne jarmanIke DA0 ela0 pAlsaDophese jainAgama aura prAkRtakA adhyayana kiyA hai| inhoMne jarmana bhASAmeM prAina digambara DogmeTIka nAmaka pustaka likhI hai| zrI TAikana hanAkI, DA0 nathamala TATiyAke ziSya hai| unhoMne aNuyodvArAIkA aMgrejI anuvAda kiyA hai| sva0 DA0 e0 ena0 upAdhyeyakI ziSyA kumArI esa0 prohIrAne ela0 DI0 iMsTIcyUTa, ahamadAbAdameM jainadharma para zodha kI hai| TokAI vizvavidyAlayake sahAyaka prAcArya zrI TAkAhAsIne banArasa hindU vizvavidyAlaya tathA ela0 DI0 iMsTIcyUTa, ahamadAbAdameM jainadharmakA adhyApana kiyA hai| unake jApAnI bhASAmeM tIna jaina nibandha prakAzita ho cuke haiM / isa pIr3hIke eka agragaNya vidvAna DA0 prAtsuisI UnoM hirozimAke darzana-vibhAgake adhyakSa haiN| ve 1954-57 meM banArasa hindU yUnivarsiTI meM pro0 TI0 pAra0 mUrti tathA paM0 dalasukha mAlavariNayAke ziSya rahe haiN| unhoMne aMgrejI tathA jApAnI bhASAmeM jainadharma para aneka nibandha likhe haiM jinameM syAdvAda, AtmA, karma, jJAna, pramANa prAdikI samIkSA kI gaI hai| pro0 Uno jaina tathA nyAyavaizeSika darzanoM ke AdhAra para iNDiyana aipisTomolojI para zodha kArya kara rahe haiM / ye syAdvAdamaMjarIkA jApAnI bhASAmeM saTippaNa anuvAda kara rahe haiN| ve jainadharma para jApAnI bhASAmeM eka grantha likhanA cAhate haiM jisakI sAmagrI ekatrita karane meM ve Ajakala vyasta haiN| rUsameM jainavidyAeM rUsameM bhI prAkRta tathA jainadharma para zodha kArya prArambha huA / vizuddha bhASA-vaijJAnika dRSTi se prAkRta para zodha karanevAloMmeM maiDama mAragreTa borovayevA dAsyAeM isakAyA tathA maiDama tAtyAnA 68

Page #307
kairenInA ( leninagrADa vizvavidyAlaya ) ullekhanIya haiN| isa deza meM jainadharma para zodha kArya karanevAloM meM maiDama nAyalI sevA ( mAsko) tathA zrI prANDe terenatyeva (leninagrADa ) pramukha haiM / maiDama gusevAne rUsI bhASA meM upalabdha jainadharmakI eka mAtra pustikA likhI hai tathA zrI teranatyeva jainadharmake itihAsa tathA umAsvAmike tatvArthasUtra para zodha kArya kara rahe haiM / mAsko ke iMsTIcyUTa va oriyanTala sTaDIja meM bhAratIya vidyAke AcArya pro0 Aigora sereviyA nakova bhI jainadharmake adhyayanameM vyasta haiM kucha samaya pUrvaM unhoMne rUsI bhASA meM anudita AcArya haribhadrakA dhUrtAkhyAna prakAzita kiyA thA / isakA saMzodhita saMskaraNa atizIghra prakAzita ho rahA hai| inakA jaina sAhitya para eka nibandha zArTa liTararI ensAikolopIDiyAmeM bhI prakAzita huA hai| amarIkA meM jainavidyAe~ amerikA meM keliphorniyA vizvavidyAlayake sAutha IsTa eziyana sTaDIja vibhAgake prAcArya pro0 padmanAbha esa0 jainI, jainadharmake marmajJa vidvAna haiN| unhoMne jainadharma para bahuta zodha kArya kiyA hai / unake aneka zodhapatra aura kucha grantha bhI idhara prakAzita huye haiM / unhoMne aneka rASTrIya evaM antarrASTrIya sammelanoM meM janasiddhAntoMkA tulanAtmaka upasthApana kiyA hai / abhI kucha samaya pUrva hI ve bhArata Aye the / ve kAzI hindU vizvavidyAlaya ke snAtaka haiM tathA ve landana aura mizigana vizvavidyAlayoM meM bhI kArya kara cuke haiM / prApa pichale bIsa varSoMse videzoM meM jainavidyAlayoMke adhyApana evaM adhyayanameM lage huye haiM / yahA~ honolUlU sthita havAI vizvavidyAlaya bhI bhAratIya evaM jaina vidhAoMoMkA eka pramukha kendra banA huA hai | kucha samaya pUrva yahA~ kAzIke DA0 saksenA bhAratIya darzana par3hAte the / unase aneka chAtroMne jaina-vidhAnoM ke adhyayana meM preraNA prApta kI / philADelphiyA vizvavidyAlaya bahuta samaya se bhAratIya vidhAnoM tathA jaina vidyAnoMke adhyayanakA kendra rahA hai| isa samaya vahA~ DA0 arnesTa benDara isa kSetrameM kAphI kArya kara rahe haiM / ve bhArata bhI A cuke haiM / yahA~ke vizva jaina mizanase Apa atyanta prabhAvita rahe haiM / Apake zrahiMsA aura jainadharma se sambandhita aneka lekha va kucha pustakeM prakAzita haiM / ve prAcyavidyAtroM se sambandhita eka amerikI zodhapatrikAke sampAdaka bhI haiM / Ajakala jaina vidhAnoM ke pracAra-prasArake liye DA0 citrabhAnu tathA muni suzIlakumAra jI ne bhI kucha varSoMse nyUyArka meM jaina kendra sthApita kiye haiM / yahA~ jaina dhyAna vidyA, pracAra evaM tarkazAstra para prayoga aura zodhako prerita kiyA jAtA hai / phrAnsa meM jainavidyAe~ perisa vizvavidyAlaya (phrAnsa) ke jaina evaM bauddha darzana vibhAgakI zodha nirdezikA DA0 ko kaile, prAkRta evaM apabhraMza bhASAgroM tathA jaina darzanako viduSI haiM / gata aneka varSoMse ve ukta viSayoM meM zodha kArya kara rahI haiM / Apane munirAjasiMha racita pAhuDadohAkA AlocanAtmaka TippaNiyoM ke sAtha aMgrejI anuvAda kiyA hai jo ela0 DI0 iMsTIcyUTakI zodha patrikA sambodhi ( julAI, 1976 ) meM prakAzita huA hai / unhoMne apane eka phrenca bhASAke nibandhameM dohApAhuDa meM 69

Page #308
abhivyakta jaina siddhAntoMkA bhagavadgItA, upaniSad Adi brAhmaNagranthoM meM upalabdha siddhAntoMse tulanAtmaka adhyayana prastuta kiyA hai / Apane sTAkahoma aura kopanahegana vizvavidyAlayoM meM jainadharma meM ullekhanA viSaya para kucha bhASaNa diye the jo aikTA auriyanTeliyA meM eka bRhat nibandhake rUpameM prakAzita huye haiN| mApane janavidyAyoMse sambandhita aneka bhASAoMoMke granthoMkI samIkSA bhI kI hai| Apake mArgadarzana meM phrAnsameM jaina vidyAmroMke adhyayanakA bhaviSya ujjavala hogaa| anya dezoMmeM janavidyAe~ beljiyamake penTa vizvavidyAlayane bhAratIya vidyA vibhAgake prAcArya pro0 je0 e0 sI0 Dela jaina darzanake acche vidvAna hai| ye jarmanIke DA0 zUgike ziSya rahe haiN| inakA eka mahatvapUrNa jarmana nibandha eca0 DablU, haoNsiMga dvArA sampAdita pustakake caturtha bhAga meM prakAzita huA hai / inake sampAdakatva meM zUnigako sAhAdhammaka hAmro (jarmana) prakAzita huI hai| sampAdita eka grantha meM jaina darzana para inakA eka mahatvapUrNa zoSa-patra bhI prakAzita huA hai| yUTrekTake DA0 goNDA dvArA phinalaiNDake DA0 anTU TAhiTanena eka vizvavidyAlaya meM kAma kara rahe haiN| 1956-58 meM ve vArANasI meM rahe aura pI0eca0 DI0 kI upAdhi prApta kii| unhoMne bhAratIya paramparAmeM ahiMsA nAmaka eka grantha aMgrejI meM likhA hai jo 1976 meM prakAzita huA hai| isa grantha meM unhoMne jaina granthoMke uddharaNa dekara bhAratIya paramparA meM ahiMsAkI pratiSThAko siddha kiyA hai| kembrijake prAcyavidyA vibhAgake prAcArya DA0 ke0 Ara0 jarmana, pAli tathA prAkRta bhASAoMke viziSTa vidvAna haiN| prApane prAkRta bhASAke bhASAzAstrIya adhyayana meM vizeSa ruci pradarzita kI hai / Ajakala Apa jainAgamoMkA adhyayana kara rahe haiM evaM prApake nirdezana meM kucha chAtra zodha kArya bhI kara rahe haiM / prasTreliyana nezanala yUnivarsaTI kainabarA (mAsTreliyana) ke pro0 vAzama aura meTuma harakusa bhAratIya vidyAnoM ke sAtha-sAtha jaina vidyAoM para bhI zodha evaM mArgadarzana kara rahe haiM / inhoMne kucha pustakeM bhI isa viSaya para likhI haiN| aneka zodha patra bhI inake prakAzita huye haiN| DaoN0 bArAma to bhArata bhI A cuke haiN| viyanA (grAsTriyA) ke DA0 phADavAlanara tathA hAle (pUrva jarmanI) ke pro0 moDekA nAma bhI yahAM ullikhita karanA Avazyaka hai jo apane-apane dezoM meM janavidyAmroMke adhyayana aura zoSameM lage huye haiN| isa prakAra hama dekhate haiM ki aba pAzcAtya dezoM meM bhI aneka sthAnoM para jainavidyAoMoMke adhikArI vidvAn pratiSThita haiN| aneka vizvavidyAlaya janavidyAmroMke adhyayana evaM zodhake kendra bane haiN| hama AzA karate haiM ki ye kendra jainavidyAdyoMko samucita rUpameM prakAzita karane meM mahattvapUrNa yoga dAna karate raheMge / 70 nidezaka anekAnta zodhapITha bAhubalI (mahArASTra)

Page #309
videzI vidvAnoM dvArA jaina sAhitya kA adhyayana va anusandhAna DaoN. devendrakumAra zAstrI yadyapi pazcima dezoMmeM anuvAdoMke mAdhyamase saMskRtakA paricaya solahavIM zatAbdIke anta taka ho cukA thA, kintu pAli-prAkRtakA adhyayana bhASAke rUpa meM bhI aThArahavIM zatAbdIse pUrva nahIM ho skaa| isakA kAraNa yahI thA ki usa samaya taka pAli-prAkRtake sAhityakI koI jAnakArI yUropako nahIM thii| saMskRtako ora bhI pUrNa rUpase vidvAnoMkA dhyAna AkRSTa karanekA zreya sara viliyama jonsako hai / prAkRta ke adhyayanakA sarvaprathama ullekha cArlsa vilkinsake 'abhijJAnazAkuntala'ke adhyayanake sAtha milatA hai| isa phAMsIsI vidvAnkA yaha mahAn svapna thA ki saMskRta aura prAkRtake sAtha zakuntalA nATakakA sampAdita saMskaraNa mere dvArA prakAzita ho; parantu isa prakArake adhyayanase prAkRta bhASA aura usake sAhityakI koI jAnakArI taba taka nahIM mila sakI thii| prApta jAnakArIke prAdhAra para henarI TAmasa kolabuka (1797-1828 I0) prAcya-vidyAyoMke gambhIra adhyetA the, jinhoMne saMskRtake sAtha prAkRta bhASA, saMskRta-prAkRta chandaHzAstra, darzana, jainadharma, bauddhadharma Adi para vidvattApUrNa nibandha likhe the| vAstavameM Adhunika yugameM prAcya vidyAnoM ke kSetrameM jaina sAhityake adhyayana va anusandhAnakA prArambha jaina hastalikhita granthoMkI khojase prArambha hotA hai| unnIsavIM zatAbdIke prArambhameM bambaIke zikSA vibhAgane vibhinna kSetroM meM daurA karake nijI saMgrahoMke hastalikhita granthoMkA vivaraNa taiyAra karane ke lie kucha anya vidvAnoMke sAtha DaoN0 je0 jI0 balarako bhI niyukta kiyA thaa| 1866 I0 meM DaoN0balarane balina (jarmanI) pustakAlayake lie pAMca sau jaina grantha khojakara bheje the| usa samaya saMgrahake rUpameM kraya kiye gae tathA bhANDArakara zodha-saMsthAna meM surakSita una sabhI hastalikhita granthoM ke vivaraNa va Avazyaka jAnakArIke rUpameM 1837-98 I0 taka samaya-samaya para bhANDArakara, DaoN0 balara, kIlahAna, pITarsana aura anya vidvAnoMkI riporTa prakAzita ho cukI haiN| prAcyavidyAjagata meM yaha eka nayA AyAma thA, jisane jainadharma va prAkRta bhASA evaM sAhityakI ora bhAratIya va videzI vidvAnoMkA dhyAna AkRSTa kiyaa| svayaM DaoN0 balarane 1887 I0 meM apane zodha-kAryake AdhAra 71

Page #310
para jainadharmake sambandhameM eka pustaka likhI jo atyanta lokapriya huii| isakA aMgarejI anuvAda san 1930 I0 meM landanase 'da iNDiyana sekTa praoNva da jainsa' nAma se prakAzita hmaa| isa pustakameM DaoN0 bUlarane spaSTa rUpase nirUpita kiyA ki jainadharma bhAratavarSa ke bAhara anya dezoM meM bhI gayA thaa| isa dharmakA uddezya sabhI prANiyoM ko mukti pradAna karanA hai| jaina vidyAke mahattvapUrNa anusandhAtAke rUpameM ullekhanIya vidvAn vebara haiN| bambaIke zikSA-vibhAgase anumati prApta kara DaoN0 bUlarane jina pAMca sau granthoMko balina pustakAlayameM bhejA thA, unakA adhyayana va anuzIlana kara vebarane kaI varSoM taka parizrama kara bhAratIya sAhitya (Indischen Studien) ke rUpameM mahAn grantha 1882 I0 meM prastuta kiyaa| yaha grantha satraha jildoMmeM nibaddha hai| yadyapi 'kalpasUtra'kA aMgarejI anuvAda 1848 I0 meM sTIvensana dvArA prakAzita ho cukA thA, kintu jaina Agama granthoMkI bhASA tathA sAhityakI ora taba taka videzI vidvAnoMkA barane isa sAhityakA vizeSa mahattva pratipAdita kara 1858 I0 meM dhanezvarasUri kRta 'zatruJjaya mAhAtmya' kA sampAdana kara vistRta bhUmikA sahita prathama bAra lipajiga (jarmanI) se prakAzita kraayaa| zvetAmbara Agama grantha 'bhagavatIsUtra' jo zodha-kArya vebarane kiyA, vaha cirasmaraNIya mAnA jAtA hai| yaha grantha balinakI visencAphena (Wissenchaften) akAdamIse 1866-67 I0 meM mudrita hunA thA / vebarane jainoMke dhArmika sAhityake viSaya meM vistArase likhA thA, jisakA aMgarejI anuvAda-smitha ne prakAzita kiyA thaa| viNDiza ne apane vizvakoza (Encyclopedia of Indo-Aryan Research) meM tatsambandhI vistRta vivaraNa diyA hai| isa prakAra jaina vidyApoMke adhyayanakA sUtrapAta karanevAlA tathA zodha va anusandhAnako dizAmoMko nirdiSTa karanevAlA vizvakA sarvaprathama adhyayana kendra jarmana meM vizeSa rUpase balina rahA hai| hoephara, lAssana, spIgala, pheDarika hega, ricarDa pizela, bebara, I0 lyumana, DaoN0 harmana jekobI, Dablyu. dviTamana, vAlTara zUbriga, luDaviga aoNlsaDorpha, nArmana brAuna, klAsa bahana, gusteva raoNtha aura Dablyu0 bI0 bolle ityAdi jarmana vidvAna haiN| prAcyavidyAmoMkI bhA~ti jaina vidyAoM kA bhI dUsarA mahattvapUrNa adhyayana kendra phrAnsa thaa| phrAMsIsI vidvAnoMmeM sarvaprathama ullekhanIya haiM-- gyurinATa / unakA mahattvapUrNa grantha 'ese Di bibliyAgrAphi jaina' perisase 1906 meM prakAzita huaa| isameM vibhinna jaina viSayoM se sambandhita 852 prakAzanoMke sandarbha nihita haiN| 'janoMkA dharma' (Religion Jains) pustaka unakI pustakoM meM sarvAdhika cacita rhii| yathArtha meM phrAMsIsI vidvAn vizeSakara aitihAsika tathA purAtAttvika viSayoMpara zodha va anusandhAna-kArya karate rhe| unhoMne isa dizAmeM jo mahattvapUrNa kArya kie, ve Aja bhI ullekhanIya haiM / myurinATane jana abhilekhoM ke aitihAsika mahattva para vizeSa rUpase prakAza DAlA hai| unhoMne jaina grantha-sUcI-nirmANake sAtha hI unapara TippaNa tathA saMgrahoMkA bhI vivaraNa prastuta kiyA thaa| vAstava meM sAhityika tathA aitihAsika anusandhAna meM grantha-sUciyoM kA vizeSa mahattva hai| yadyapi 1897 I0 meM jarmana vidvAn arnesTa lyumanane 'e lisTa oNpha da mainyuskripTa ina da lAyabrarI eTa sTrAsabarga', viyenA proriyanTala jarnala, jilda 11, pR0 279 meM do sau hastalikhita digambara jaina granthoMkA paricaya diyA thA, kintu myurinATake pazcAt isa dizA meM klATa (Klatt) ne mahAna kArya kiyA thaa| unhoMne jaina granthoMkI lagabhaga 1100-1200 pRSThoMmeM mudrita hone yogya anukramaNikA 72

Page #311
taiyAra kI thI, kintu durbhAgya se usa kArya ke pUrNa hone ke pUrva hI unakA nidhana ho gyaa| bevara aura arnesTa lyumanane 'iNDiyana enTikverI' meM usa bRhat saMkalana ke lagabhaga 55 pRSTha namUneke rUpameM mudrita karAye the / vAstavameM jarmana vidvAna vAlTara brigane sarvaprathama jana hastalikhita granthoMkI bRhat sUcI taiyAra kI thI jo 1944 I0 meM lipajiga se prakAzita haI aura jisameM 1127 jaina hastalikhita granthoMkA pUrNa vivaraNa pAyA jAtA hai| yaha sabase mahattvapUrNa kArya mAnA jAtA hai / isa prakArake kAryoMse hI zodha va anusandhAnakI dizAe~ vibhinna rUpoMko grahaNa kara skiiN| sAhityika adhyayanake antargata jaina-pAgama-sAhityikA adhyayana pramukha hai| yaha eka asandigdha tathya hai ki Adhunika yugameM jainAgamoMkA bhalIbhAMti adhyayana kara unako prakAzameM lAnekA zreya jarmana vidvAnoMko hai| yadyapi saMskRta ke katipaya jaina granthoMkA adhyayana unnIsavIM zatAbdIke prArambhameM hone lagA thA, kintu prAkRta tathA apabhraMza sAhityakA sAMgopAMga adhyayana DaoN0 jekobIsa prArambha hotA hai| DaoN. jekobIne kaI prAkRta jaina granthoMkA sampAdana kara unapara mahattvapUrNa TippaNa likhe| unhoMne sarvaprathama zvetAmbara jainAgama-grantha 'bhagavatIsUtra'kA sampAdana kara 1868 I0 meM prakAzita kiyaa| taduparAnta 'kalpasUtra' (1879 I0), "prAcArAMgasUtra" (1885 I0) 'uttarAdhyayanasUtra' (1886 I0) Adi granthoMpara zodha-kArya kara sampAdita kiyaa| isI samaya sAhityika granthoMmeM jaina kathAnoMkI pora DaoN. jekobIkA dhyAna gyaa| san 1891 I0 meM 'upamitibhavaprapaMcakathA' kA saMskaraNa prakAzita hyaa| isake pUrva 'kathAsaMgraha' 1886 I0 meM prakAzita ho cukA thaa| 'paumacariya', 'raNemiNAhacariu' aura 'saraNayakUmAracariu' kramazaH 1914, 1921-22 meM prakAzita hue| isI adhyayanakI zRkhalAmeM apabhrazakA pramukha kathAkAvya 'bhavisayattakahA' kA prakAzana san 1918 meM prathama bAra maMcana (jaramanI) se hA / isa prakAra jaramana vidvAnoM ke athaka prayatna, parizrama tathA lagAtAra zodhakAryoMmeM saMlagna rahaneke pariNAma svarUpa hI jaina vidyAnoM meM zodha va anusandhAnake nae AyAma unmukta ho sake haiM / aoNlsaDorphane 'kumArapAlapratibodha' (1928 I0), harivaMzapurANa (mahApurANake antargata), (1936 I.), uttarAdhyayanasUtra, mUlAcAra, bhagavatImArAdhanA (1968) Adi granthoMkA susampAdana kara prAkRta tathA apabhraMza sAhitya para mahAna kArya kiyA / vAlTara zubrigane 'dasaveyAliyasutaM' kA eka sundara saMskaraNa tathA aMgarejI anuvAda taiyAra kiyA jo 1932 meM ahamadAbAdase prakAzita humaa| unake dvArA hI sampAdita 'isibhAsiyaM' bhA0 2 (1943 I0) meM prakAzita hue| zubiMga aura kellaTake sampAdana meM tIna chedasUtra "pAyAradasAyo, vavahAra aura nisIha" (1966 I0) haimbugaMse prakAzita hue / isI prakAra je0 epha0 kolakA 'sUryaprajJapti' (1937 I0), Dablyu kiphelakA 'jambUdvIpaprajJapti' (1937 I0), hammakA 'gIyatthavihAra' (mahAnizIthakA chaThA adhyayana) (1948 I0), klaoNsakA 'caupannamahApUrisa cariyaM' (1955 I0), naoNrmanakA sthAnAMgasUtra' (1956), maoNlsaDorphakA 'itthiparinnA' (1958 I0), e0 UnokA 'pravacanasAra' (1966 I0), tathA TI0 hanAkIkA 'anuyogadvArasUtra' (1970) ityAdi prakAzameM paaye| 1925 I0 meM kiraphala (Kirfel) ne upAMga 'jIvAjIvAbhigama' ke sambandhameM pratipAdana kara yaha batAyA thA ki vastuta: yaha 'jambUdvIpaprajJapti' se sambaddha hai| san 1926 meM vAlTara zubrigane apanI pustaka 'vorta mahAvIrAja' ke paricayameM jainAgamoMke udbhava va vikAsa ke sAtha hI unakA sAhityika mUlyAMkana bhI kiyA thaa| san 1929 meM haimbarga se kAmpatja (Kamptz) ne prAgamika prakIrNakoMko lekara zodhopAdhi hetu apanA zodha-prabandha 73

Page #312
prastuta kara DaoNkTareTa prApta kI thii| jainAgamake TIkA-sAhitya para sarvekSaNakA kArya arnesTa lyUmanane bahuta hI parizramapUrvaka kiyA thA, kintu ve use pUrNa nahIM kara sake / anantara "aoverazciTa provera di Avazyaka liTarecara" ke rUpa meM use vAlTara zubrigane 1934 I0 meM hambargase prakAzita kiyaa| isa prakAra jainAgama tathA jaina sAhityakI zodha-paramparAke puraskartA jaramana vidvAna rahe haiN| Aja bhI vahAM zodha va anusandhAnakA kArya gatimAna hai / san 1935 meM pheDegana (Faddegon) ne saprasiddha digambara jainAcArya kundakundake 'pravacanasAra' kA aMgarejI anuvAda kiyA thaa| isa saMskaraNakI vizeSatA yaha hai ki prAcArya amRtacandrakI 'tattvapradIpikA' TIkA, vyAkhyA va TippaNoMse yaha samalaMkRta hai| aise anuvAdoM kI kamI aAja bahuta khaTaka rahI hai| isa tarahake prakAzanakI ora hamArA dhyAna jAnA caahiye| vartamAna yugameM samyak bhAva-bodhake lie samyaka dizAmeM samyak kArya honA nitAnta apekSita hai / sAhityika vidhAnoMmeM jaina kathA-sAhitya para sarvaprathama DaoN0 jekobIne prakAza DAlA thaa| isa dizAmeM pramukha rUpase arnesTa lyumanane pAdaliptasUriko 'taraMgavatIkathA' kA jarmana bhASAmeM sundara anuvAda 'dAi nona' (Die Nonne) ke nAmase 1931 I0 meM prakAzita kiyA thaa| tadanantara harTelane jaina kathAnoMpara mahattvapUrNa kArya kiyaa| klAsa brahanane "zIlAMkake caupannamahApurisacariya" para zodhopAdhi prApta kara san 1951 meM use haimburgase prakAzita kiyaa| prAra. viliyamsane 'maNipaticarita' ke do rUpoMko prastuta kara mUla granthakA aMgarejI anuvAda kiyaa| isa taraha samaya-samaya para jaina kathAsAhitya para zodha-kArya hotA rahA hai| jainadarzanake adhyayanakI paramparA hamArI jAnakArIke anusAra Adhunika kAlameM albakhta bevarake 'phegamenTa prAva bhagavatI' ke prakAzanase 1867 I0 se mAnanA caahie| kadAcit eca0 eca0 vilsanane "e skeca va da rilIjiyasa sekTsa praoNva da hindUja" (jilda 1, landana, 1862 I0) pustakameM jainadharma tathA janadarzanakA ullekha kiyA thaa| kintu usa samaya taka yahI mAnA jAtA thA ki jainadharma hindUdharmakI eka zAkhA hai| kintu bevara, jekobI, glAsanepa Adi jaramana vidvAnoMke zodha va anusandhAna-kAryoMse yaha tathya nizcita va sthira ho gayA ki jainadharma eka svatantra darzana va maulika paramparA hai| isa dRSTi se DaoN0 helmutha vAna glAsanepakI pustaka "da DAkTrIna oNva jarmana ina jaina philAsaphI" atyanta mahattvapUrNa hai jo san 1942 meM bambaI se prakAzita huI thii| aitihAsika dRSTise jImara aura smithake kArya vizeSa rUpase ullekhanIya haiN| epha0 DablyU0 thAmasane prA0 hemacandra kRta 'syAdvAdamaMjarI' kA bahuta sundara aMgrejI anuvAda kiyA jo 1960 I0 meM balinase prakAzita hmaa| 1963 I0 meM pAra0 viliyamsane svatantra rUpase jainayoga' para pustaka likhI jo 1963 I0 landanase prakAzita huii| koleTa kellaTane jainoMke zrAvaka tathA muni prAcAra viSayaka eka mahattvapUrNa pustaka "lesa eksapiezansa DAnsa le ricuala enziyana Desa rilijiyaksa jaina" likhakara 1965 I0 meM perisase prakAzita kii| vAstava meM ina saba viSayoM para isa laghu nibandhameM likha pAnA sambhava nahIM hai| kevala itanA hI kahA jA sakatA hai ki paramANuvAdase lekara vanaspati, rasAyana prAdi vividha viSayoMkA jainAgamoMmeM jahAM-kahIM ullekha hanA hai, unako dhyAnameM rakhakara vibhinna vidvAnoMne patra-patrikAmoMke sAtha hI vizvakozoM meM bhI unakA vivaraNa dekara zodha va anusandhAnakI dizAnoMko prazasta kiyA hai| unameM meM janoMke digambara sAhitya va darzana para jarmanI vidvAn vAlTara Deneke (Walter Denecke) ne apane zodha-prabandhameM digambara Agamika granthoMkA bhASA va viSayavastu donoM rUpoMmeM paryAlocana kiyA 74

Page #313
thA / unakA prabandha san 1923 meM haimbugaMse "digambara-TeksTe : Ine darzateluga iharera zprAkha unDa iharesa inhAlTsa" ke nAmase prakAzita huA thA / vigata tIna dazakoM meM jahA~ prAkRta vyAkaraNoMke kaI saMskaraNa prakAzita hue, vahIM ricarDa pizela silvAlevI aura DaoN0 kIthake antarnirIkSaNa ke pariNAmasvarUpa saMskRta nATakoMmeM prAkRtakA mahattvapUrNa yoga prasthApita huA / prAra0 zmitane zaurasenI prAkRtake sambandha meM usake niyamoMkA ( elImenTarabukha dera zaurasenI, hanovara, 1924 ), jArja griyarsanane paizAcI prAkRtakA, DaoN0 jekobI tathA oNoNlsaDorphane mahArASTrI tathA jaina mahArASTrIkA aura DablyU0 I0 kakarkane mAgadhI aura zraddhamAgadhIkA evaM e0 banarjI aura zAstrIne mAgadhIkA ( da evolyuzana graoNva mAgadhI, prAksaphorDa, 1922) vizeSa adhyayana prastuta kiyA thaa| bhASA vaijJAnika dRSTise nitti DolcIkA vidvattApUrNa kArya, 'lesa graimeriyansa prAkRtsa' (perisa, 1938 ) prAya: sabhI bhASika aMgoM para prakAza DAlanevAlA hai / nitti DolcIne puruSottamake 'prAkRtAnuzAsana' (perisa, 1938) tathA rAmazarmana tarkavAgIzake 'prAkRtakalpataru' ( perisa, 1939 ) kA sundara saMskaraNa taiyAra kara phrAMsIsI anuvAda sahita prakAzita karAyA / vyAkaraNakI dRSTise sabase mahattvapUrNa kArya ricarDa pizelakA 'gremeTika devara prAkRta- zprAkhana' adbhuta mAnA jAtA hai, jisakA prakAzana 1900 I0 meM sTrAsavarga se huA / isa taraha se videzI vidvAn jaina sAhitya kI ora AkRSTa hue aura unhoMne jaina sAhitya ke kSetra meM anukaraNIya kArya kiyA / 243, zikSaka kAlonI nImaca (madhyapradeza ) caritra ke do prakAra haiM- karttavya ko svIkAra karanA aura kartavya ko tyAganA / vahI caitanyajJAna hai aura vahI samyaktva hai / usa prakartavya ke tyAgarUpa caritra meM jo udyoga aura upayoga hotA hai, una udyoga aura upayoga ko hI chala kapaTa tyAgakara karane ko jinendradeva ne tapa kahA hai / bhagavatI ArAdhanA krodha ko kSamA se, mAna ko mArdava se, mAyA ko zrArjava se aura lobha ko santoSa se, isa prakAra cAroM hI kaSAyoM ko jIto / usa vastu ko chor3a denA cAhiye jisako lekara kaSAyarUpI grAma utpanna hotI hai aura usa vastu ko apanAnA cAhiye jisake apanAne se kaSAyoM kA upazama ho / yadi thor3I bhI kaSAyarUpI bhAga uThatI hai to use bujhA deN| jo kaSAya ko dUra karatA hai usake rAga-dveSa kI utpatti zAnta ho jAtI hai / jitane bhI parigraha rAga-dveSa ko utpanna karate haiM, una parigrahoM ko chor3anevAlA aparigrahI sAdhu rAga aura dveSa ko nizcaya se jItatA hai / bhagavatI ArAdhanA 75

Page #314
susvAgatam zrI mahendrakumAra masta tatIya vizva jaina sammelana, adbhuta kitanA pyArA hai vizvavyApI navacetana ke, bhAvI kI ujjavala dhArA hai vaijJAnika AdhAra, samanvaya, jJAna, yoga kI nIMvoM para vIra vacana amRta kI ba~deM, barasa par3eM saba jIvoM para AdhyAtma kI Thosa dharAtala, mAMga rahA jaga sArA hai tRtIya vizva jaina sammelana, adbhuta kitanA pyArA hai / / viSama yuga kI cakAcauMdha meM, bhaTaka rahI hai mAnavatA jJAna pipAsA bhara nahIM pAtI, kSubdha huI hai cetanatA jina pratipAdita ahaMta patha hI, saccA eka sahArA hai tRtIya vizva jaina sammelana, amRta kitanA pyArA hai / avicala kalA, jJAna paripUrNa, jina mandira aura jina Agama siddhAcala kI hI jyoti se, kareM suzobhita siddhAcalama dharatI ke usa bhAga meM ubharA, tIrtha nayA hamArA hai tRtIya vizva jaina sammelana, adbhuta kitanA pyArA hai / jina anuyAyI mileM, vicAreM, paribhASAnoM ke pariveSa pAvana vIra prabhu kI vANI, ko phailAe~ deza-videza 'masta mahendra' Aja samaya kI mAMga kA yaha hI nArA hai tRtIya vizva jaina sammelana, adbhuta kitanA pyArA hai / deva darzana samAnA paMjAba 76

Page #315
ZZZZZZZZZZZZZZ cattAri paramaMgANi dullahANIha jantuNo FIAT A HOT #A# af (3. 3. 1: ) Four things of paramount value are difficult to obtain here in this world), by a living being : (1) human bil ?) religious instruction, (3) faith in the (tuh cligion, and (4) energy to practise self-controi. XXXXXXXXXXXXXXXXXOOX WITH BEST WISHES to INTERNATIONAL JAIN CONFERENCE from JAWAHAR GOLECHHA, Managing Director JAINEX INTERNATIONAL LTD. CENTRAL BUILDINGS, 24, SOUTHWARK STREET, LONDON, SE1 1TY (REGISTERED OFFICE) Telephones : 01-407 9372 01-407 9379 Telegrams : JAINEX LONDON SE1 Telex : 883748 Registered No. 1121620 England

Page #316
jahA kipAgaphalANaM pariNAmo na suudro| evaM bhuttAraNa bhogANaM pariNAmo na sudaro / / 17 / / (30 98.80) As the effect of (eating a) kimpaka fruit is never good, so the effect of pleasures enjoyed is any thing but good (can never be good). OSOSSOS Congratulations and Best Wishes to International Jain Conference AHIMSA INTERNATIONAL FROM U. C. GOLECHHA HOUSE OF GOLECHHA MARKET BUILDING 29 MINCING LANE LONDON EC3R 7EE, U. K. Telephone : 01-626-4123 Telegrams : Golechha, London EC3 : 888250 DIPAK SHIPPING * FINANCE JUTE & JUTE GOODS GENERAL MERCHANTS Telex Printers : Journal Press, Jaipur www.janeira