Jain Darshan Vaigyanik Drushtie

Author(s): Nandighoshvijay
Publisher: Mahavir Jain Vidyalay
Catalog link: https://jainqq.org/explore/032715/1

Page #1
Jainism : Through Science ' jainadarzana : vaijJAnika dRSTie 1 araja karavI Pra nItiGiT dipikamiMtrI) zva re Bkara 32 1 nara janarala gR : gAdalanera, | PS jIffiphatI . ke 6 takarAra sc ra makaM FROM 2 e nara Munishri Nandighoshavijayji | manithI naMdIghoSavijayajI

Page #2
Jainism: Through Science jainadarzana : vaijJAnika dRSTie 88 De & 36006 Shri Mahavira Jaina Vidyalaya BOMBAY - 400036

Page #3

Page #4
Jainism : Through Science (A Collection of Gujarati-Hindi-English articles) jainadarzana : vaijJAnika draSTie (gujarAtI-hindI-aMgrejI lekha-saMgraha) By Munishri Nandighoshavijayji Disciple of His Holiness Acharyashrivijay Suryodayasuriji Maharaj Belongs to Group of His Holiness Shasansamrat Acharyashrivijay Nemisurishwarji Maharaj Saheb : lekhaka : pa.pU. zAsanasamrATa AcAryazrIvijayanemi-vijJAna-kastUra yazobhadra-zubhaMkarasUrijI mahArAjanA paTTadhara . pa.pU.AcAryazrIvijayasUryodayasUrijI mahArAjanA ziSya munizrI naMdIghoSavijayajI mALIrana diyAlaya muMbaI, rAma) nava Publishers Shri Mahavira Jalna Vidyalaya August Kranti Marg Bombay-400036 : prakAzaka : zrI mahAvIra jaina vidyAlaya ogaSTakrAMti mArga, muMbaI-4OO036

Page #5
Jainism : Through Science Jaindarshan : Vaignanik Drashhtiye (A Collection of Gujarati-Hindi-English articles) By Munishri Nandighoshavijayji (c) Shri Mahavira Jaina Vidyalaya 2 This book can be held from :(1) Shri Mahavira Jaina Vidyalaya August Kranti Marg, Bombay-400036 Shri Mahavira Jaina Vidyalaya Near Paladi Bus Stand, Paladi, Ahmedabad-380006 Dr Pradipkumar K. Shah 487-Jermy, BOUR BONNIAS U.S.A. ( ILL - 60914 ) Shri Nemubhal Chandarla Unit 18, Silicon Business Centre, 26/28, Wadsworths Road, Greenford, Middlesex, UB6-7JZ U.K. First Edition : 1000 Copies, February, 1995 Maha Suda-5, Vikram Samvat 2051 Price : Rs.100.00, PS.3.00 $.5.00 Only Gujarati Sec. Rs.40.00, PS.1.20 $.2.00 Only Engilish & Hindi Sec. Rs.60.00, PS.2.00 $.3.00 Published by : Dipchandbhal S. Gardi President, Shri Mahavira Jaina Vidyalaya August Kranti Marg, Bombay-400036 INDIA Printed by Hemant H. Parikh Ahmedabad-380004 Cover Picture : An illustration of the universe according to the Jain Cosmology, painted on cloth approximately 18th century of Vikram Era

Page #6
In Sacred Commemoration of Rev. Father, The Late Kantilal Amrutlal Shah and Rev. Mother, The Late Champaben K. Shah, (Godhrawala) Dr(Mr.) Pradipkumar K. Shah, Mrs. Darshanaben P. Shah, Archit and Alap (presently in U.S.A.) International Alumni Association of Shri Mahavira Vidyalaya (U.S.A.) Through Shri Kantibhai Mepani (U.S.A.) & Shri Arunbhai A. Bhavasar (Ahmedabad) The Yorkshire Jain Foundation, LEEDS (U.K.) Through Prof. K.V. Mardia, Dr Kirtikumar R. Shah Waterloo, (Canada) Shri Pari Panachand Vrajlal Charitable Pedhi, Kapadwanj, etc. have generously given financial contribution for the publication of this book. The book publication committee, the executive committee and the trustees of Shri Mahavira Jaina Vidyalaya are cordially thankfull to them. Dhirajlal M. Shah Shrikant S. Vasa. Dineshbhai J. Kuwadia (Secretaries) Shri Mahavira Jaina Vidyalaya Bombay.

Page #7
OTHER FINANCIAL CONTRIBUTORS 1. Shri Mahaviranagar Sve. Mu. Jain Sangh, Kandiwali (Bombay) 2. Jain Yoga Foundation, (Bombay) Inspired by Shri Mrugendra Muniji 3. Shri Anand Sve. Mu. Jain Sangh, (Anand) 4. Shri Vadilal Mansukhram Education Trust, (Kapadwanj) 5. Shri Chetankumar R. Shah (Devgadh Baria) 6. Agentleman inspired by Sadhvishri Sheelgunashriji 7. Shri Mukeshkumar K. Shah (Kapadawani) 8. Shri Jashavantlal V. Teli (Kapadawanj) 9. Shri Bipinkumar C. Shah (Ahmedabad)

Page #8
OUR INSTITUTE AND THE AUTHOR Shri Mahavir Jaina Vidyalaya was established in 1915 A.D. with the blessings of the revered visionary Acharyashrivijay Vallabhsurishwarji. Its Platinum Jubilee was recently celebrated, signifying its glorious endeavour in the field of education. Shri Mahavira Jaina Vidyalaya was established with the object of imparting religious instruction along with general and professional education to the youth of the community. As a part of its educational activities, the vidyalaya also undertook publication of agama literature and various other useful series, with the aim of placing within the reach of our Jain brethren the preachings of our ancient as well as contemporary munis and the deep knowledge embodied in the agama-shastras. The agama series has earned national and international fame. Munishri Nandighoshavijayji received diksha at the hands of Acharyashrivijay Nandansurishwarji in the congregation of Shasan-Samrat Acharyashrivijay Nemisurishwarji and was a disciple of Acharyashrivijay Suryodayasurishwarji Maharaj. Prior to that he was called Nirmalkumar Nagindas Shah. He was a student of this institution, of which we are legitimately proud. Many of his well-studied articles elucidating Jain philosophy visa-vis modern science are published in journals like NavneetSamarpan and are well received. It was felt that, these articles containing deep and comprehensive thinking, would provide valuable guidance and a new vision to people if they are published in a book. Munishri too desired its publication. Though there were several other offers for publication he, as a past student of Shri Mahavira Jaina Vidyalaya, thought that if the vidyalaya undertakes its publication, it would be gratifying to both. Accordingly, the decision to publish the book was taken in consultation with the well-known scholar Dr Ramanlal C. Shah and Shri Natvarlal N. Shah, Assistant registrar of the Vidyalaya. The present age is an age of Science. It is necessary to explain, particularly to the young generation, the spiritual truths of life in the context of the state of science in intellectually acceptable manner. The coming age demands religious and spiritual discourses, which go beyond the pale of faith and feeling, which inspire their thinking, and resolve their doubts.

Page #9
VIII Jainism Through Science In this volume Munishri Nandighoshavijayji has made a great effort to explain, in a strictly impartial manner, the highest doctrines of jain religion and the acclaimed principles of the agamas in the context of science. According to Jain philosophy, non-violence and truth should be the basic axioms in an individual's life. These are invaluable assets of mankind, the elixir of universal welfare and universal bliss. Munishri's articles are strictly impartial and without any emotional bias. In a pleasant style and for the benefit of the whole world he has depicted the truth as seen by him. We are fortunate to have a bright tradition of learned munis who elucidate the principles of the agamas in the context of life and explain them in a pleasant and simple style. People at large benefit from their erudition, knowledge and unrivaled insight. Works of such saints, who are concerned about the welfare not noly of Jains or of mankind, but of the entire universe of living beings, bestow divine happiness upon us all. We pray to the shasan-deva that "Jainism: Through Science" may guide and inspire Jains as well as non-Jains, and that the reverend Munishri may continue to offer more and more of such studies to the society. In conclusion, we express our sincere gratitude to the generous donors for this publication. We also thank the printers of Ahmedabad, Shri Hemantbhai H. Parikh (H. Parikh) and Shri Viralbhai C. Shah (Wellknown Printers) Vikram Smvt. 2050 Vijayadashmi Dt. 14/10/1994. Dipchand S. Gardi President Pratap Bhogilal Vice-President Dhirajlal M. Shah Shrikant S. Vasa Dineshbhai J. Kuvadia. Secretaries.

Page #10
jaina zAsananI be virala vibhUtio pa.pU. zAsana samrATa AcArya zrI vijayanemisUrIzvarajI mahArAja - tathA pa.pU.yugadeSTA AcArya zrI vijayavallabhasUrizvarajI mahArAja

Page #11

Page #12
pa.pU. A. zrIvijayavijJAnasUrijI pa.pU. A. zrI vijayayazobhadrasUrija pa.pU. zAsana samrATa A. zrI vijayanemisUrijI. pa.pU. AcArya zrIvijayasUryodayasUrijI. pa.pU. A. zrI vijayakastUrasUrijI pa.pU. A. zrIvijayazubhaMkarasUrijI

Page #13

Page #14
apaye tvadIyaM tubhyam // anekatIrthoddharaNAptakIrti prabhA yadIyA pracakAsti nityam / zAstrAbdhipAraGgamavandyapAdaM - taM nemisUriM guruvaryamiDe // 1 // tatpaTTabhUSaNaM divyaM, saujanyasya niketanam / vande vijJAnasUrIndraM, vatsalaM zAstravittamam // 2 // saMskRtA prAkRtA ceti, vAgdvandve'paragISpatim / naumi kastUrasUrIndraM, tatpaTTadharamAdarAt // 3 // yavyAkhyAnasudhAmbhodhau vyaharajjanatA mudA / tatpaTTabhUSaNaM bhaktyA , yazobhadraM guruM stuve // 4 // dravyAnuyoganiSNAtaM, pANDityaparipUritam / zrImat zubhaGkarAcArya, naumi tatpaTTadhArakam // 5 // yo'satsadghaTanAvivecanavidhau, bibhratsu sUkSmaikSikAm / vAtsalye janakopamazca satataM, ratnatrayArAdhakaH // vyAkhyAne'nyadivAkaraH parivRtaH, ziSyaiH savidyaiH sanA / taMsUryodayasUrirAjamanizaM, vande guruM bhaktitaH // 6 // aparye tvadIyaM tubhyaM, samyagjJAnapradAyine / samyakcAritrayuktAya, zrI sUryodayasUraye // 7 // - muni nandIghoSavijayaH //

Page #15
adhyAtma ane vijJAna Ama juo to atma ane Aina judA judA staranA viSaoN che. adhyAtma eN cintanajanya pravRtti che jayA2e vijJAna e anubhavajanya pravRtti che. ApI A be dekhItI rIte alaga dekhAtI pravRttionA varNana tA carcA mATe alaga alaga sAhityanuM nirmANa patuM rahyuM che. ane tema chatAM A be pravRtti vacce koI badhA kharI ane jo hoya to tenI carcA karatuM ditya paNa nirmANa hatuM 29muM che. muni naMdI dhoSa vijyajInA lekhono saMgra6ju hatuM pustara A bIjA prakAranA sAtyamAM Ave che. munizrI. jaina tattva- praNAlinA niSNAta to cheja ane te upara 6ThThI je adhyAtma viSenI ciMtana janya praNAlinA khAranI temaja pravartI paNa che. paraMtu khuzInI vAta to e che, temaNe anubhavajanya vijJAna praNAline samajavAno bharacaka prayatna karyAM che. ane temane A abhyAmamAM rata jovAno mane paNa (lAbha maLyA che. Ama A lekha-saMgrahanA lekha, eka ayAsikA niSagAna ne bIka pradgAsikI pravRtisodhI sa,paricita che tethI banne prathAli vaccenA sabaMdha mATe temanA vicAro bAbA ati rasaprada thaI paDA divAna e anubhava-janma tenA mULabhUta siddhAnta cintana-janme che. eTalo ke A cintajanya siddhAntomAMthI je dAmo maLe te anunI (prayoganI) soTIe pAra Utara pachI ja A nijanya siddhAnto vijJAnamAM sthAna pAme. ApI eTaluM to spaSTa thaze ke adhyAtma ane daitAna vaccenA koI sabaMdhanI carcA karavI hoya to. Adhuni bAnanA mULabhUta siddhAnto sad mAna kendrita karavuM de

Page #16
YI Jainism : Through Science A lekhanA lekhama vijJAna nA nAnA blioga caya vara maLaze vizvanI kaLa nA ( brahmAMDa nI utpatti ane dhikkAra (3) kArvina no utkrAnta vAda () samaya gaNanA ane sapanA (5) 5dAnI racanA mATenA pa ( vAha (ka) rAjita ane prakAra no kavAda jA taragavAda, da2 madA mATe pAyAnI vaijJAnika padharI ApIne pachI je-tandra bimA te viSe kevuM varNana che tenA vite 22 DarI cheame banne praNa lio ane vAcaka ne pUrepUro sajA karI ane pachI nI sarakhya ma(1 ghana lekhake prayatna karyo che. A prakAranI che ja pralanI sarakhAmaNI nA parihAma sAje badhA ja saMmata thAya tevuM che temaja bane sakhA mANI karanAra lekhaka AdhyAtmika cintana - vinA niSNa ja che. mArA jevA vAddha anubhava-janma dilano cAhaka che, to sahaka che ke ame keLa sarakhAmbhI nA ghara to te pUre pUche chata na jAya. paNa je A dekhonuM mahatva jarA dhatuM pI. pittajanya pra(bi e ApaNA sadana sAme Apane maLa che. ninI ana 4 prahala ApaNe pazcima sAna H sapA meLavI che. Ama AjanA bhA2tIma vAcakane A baje jhaba samajavAmAM ane khAvAmAM rasa che. muna ndI che jaja na dekhe A be maetaono samajIne sanvaya vA mAM khU>> madhvarUpa jo e niH + vAra che. pra. A veda 34 pada -2. amadAvAda15-3-94

Page #17
PHILOSOPHY AND SCIENCE Generally, philosophy and science belong to different fields of study. Philosophy is born out of thinking and science is born out of experience. Different types of literature describing and discussing these two seemingly different activities have, therefore, emerged. But inspite of this distinction, these are two related activities and the literature discussing their relation has also emerged. This collection of articles of Muni Nandighoshavijayji belongs to this type of literature. Proficient in the Jain philosophical tradition, the Rev. Muni is no doubt a learned exponent of the reflective spiritual tradition. It is indeed a fact of gratification that he has made tremendous efforts to understand the empirical scientific tradition and it was my privilege to see him absorbed in studying it. The author of this collection of articles is thus proficient in former tradition and well acquainted with the progress in the latter tradition. It will, therefore, be very interesting to know his thoughts on relation between these two traditions. Science is no doubt empirical knowledge but its basic principles are based on reflection. But these principles are accepted as scientific only after they have passed through the test of experiments. It is, therefore, clear that concentration on the basic principles of modern science is a prerequisite for a discussion of relation between philosophy and science. This collection of articles discusses the following principles of science. (1) Concepts of time and its units. (2) Origin and development of the universe. (3) Darwin's theory of evolution. (4) Units of time and their relativity. (5) The Atomic theory of construction of material objects, and (6) Energy, the corpuscular theory and the wave theory of light. The basic scientific introduction of each topic is followed by a detailed discussion of its description according to the Jain philosophical tradition. After awakening the reader's interest in both traditions, the author attempts to compare them.

Page #18
Jainism : Through Science. XIII The results of the comparision of these different traditions will hardly be acceptable to all. The author, who makes the comparision is proficient in the reflective philosophical tradition. If the reader like me, is a lover of the empirical tradition, he may not fully accept the conclusions of the comparision made by the author. But that does not at all diminish the Importance of these articles. The reflective tradition is in our cultural heritage. The empirical tradition of science has come to us through the contact with the west. The Indian reader of today is interested in the comparative study of these two traditions. There is no doubt that these articles of Munishri Nandighoshavijayji will go a long way in helping the reader to understand and assimilate these traditions. P. C. Vaidya 34, Shardanagar Society Ahmedabad-380007 15-3-94

Page #19
SCIENCE ILLUMINATES JAINISM Before I met Munishri Nandighoshavijayji, I had several opportunities to read his articles published in Navneet-Samarpana, a Gujarati Digest. Then I was fortunate to meet him, I was highly impressed, not only by his religious ideology, but also by his profound scientific knowledge. In this book Munishri has covered a wide spectrum of topics. There are articles on "Value of pi (n), The Theory of Relativity and The Doppler's Effect." These articles reveal his deep understanding of physics, astronomy and mathematics. In his articles, he has shown us how Jain scriptures, though written hundreds of years ago, can provide modern scientific knowledge about mathematics, physics, astronomy and other branches of scientific inquiry. His studied articles on modern physics are highly interesting and illuminating. With well-defined equations and theories he expertly proves that light is made up of particles. Another article shows limitatio Einstein's special theory of relativity. Though some of the articles are difficult to fully understand, others are presented in a clear and convincing manner. Articles on penance, celibacy and meditation show other facets of the Jain religion in a scientific way. In his article on Jain philosophy, Munishri has shown ways leading towards world peace. "Nobody is your enemy and you are nobody's enemy. You should do your best for the welfare of all living beings. These feelings are full of friendship. All living beings of the world can be happy only when the ocean of compassion is roaring in the heart." Ahimsa is the source of happiness. The world can achieve peace only by practising the precious precepts of the Jain religion which is the religion of peace. In this age of wide-spread scientific progress, religion should be taught through the language of science and by relating it to interesting topics selected from various branches of science Munishri Nandighoshavijayji is wonderfully doing just the job. I make this earnest humble appeal to Munishri Nandighosha vijayji to persist in his zealous pursuit of religious and scientific investigation. I have no doubt that his output will be read with pleasure and profit, especially by the younger generation which is groping in the dark. 487, Jermy BOUR BONNIAS U.S.A. (LL-60914) 21st May, 1994 DR PRADIP K. SHAH (M.D.) (U.S.A.)

Page #20
SCIENCE HIGHUGHTS JAINISM I am honoured to be asked by Muni Nandighoshavijayji to write a foreword to his book "Jainism: Through Science". The book is a collection of essays by Muniji in three languages: Gujarati, Hindi and English, written over several years. There has not been enough time for me to study all the sections but what I have read has given me a deep impression that Muniji sets out various themes which indicate that Jain Science accords well with Modern Science. Jain Science is, of course, qualitative as expounded by Tirthankaras whereas Modern Science is very much quantitative. However in both cases the underlying concepts are based on rational arguments. Albert Einstein, in his article entitled "Science and Religion" (1940, Nature, Vol. 146, pp. 605-607) expressed the situation as "Science, without religion is lame; religion, without science 'is blind". Jainism is science with religion. He adds "Science is the attempt at the posterior reconstruction of existence by the process of conceptualization". Jain Science encompassess every aspect of the cosmos, including the living and non-living entittes. Einstein also adds "A person who is religiously enlightened appears to me to be one who has, to the best of his ability, liberated himself from the fetters of his selfish desires". Thus, Einstein is describing the Jain way of life. Muniji not only describes the historical background to various aspects of modern science but also compares and contrasts it with Jain Science. He admirably shows the limitation of modern science. Rightly, he also appeals to scientists to take up challenges, e.g. on pp. 12-13 (English Section): "So our scientists have to do a special research in this field (relativity) and they have to put forth scientific secrets, shown by our Indian philosophical tradition, before the world with a modern scientific method". In my book, "The Scientific Foundations of Jainism", (1990, Motilal Banarasidasa Publishers. Delhi), I attempted to render the basic principles of philosophy and ethics of Jainism in terms of modern scientific terminology. Such endeavours are required to bring forth Jain Science for modern audience - Jains and non-Jains alike. I think the writing on "Jainism as it is" is one important endeavour, but to put its relevance in the 20th and 21st century's concept is a

Page #21
Jainism Through Science somewhat harder task which requires urgent attention. Even the fundamental Jain concept of Karmic particles as Karmon, Pudgal as mass-energy etc. are not well understood. A long time before even 'photons' and "electrons" were discovered, Jain Science preached elementary particles such as Karmic particles. Karmic particles or Karmons are unique concepts of Jain Science as only these particles can interact with the soul. Jain Science seems to be the only science which explains both natural as well as 'super-natural' phenomena, interaction between living and non-living entities, conciousness and physical science. XVI I am not a Physicist and have not been able to assess various arguments in the book. However, in my opinion, it is a noble task to " relate" the concepts of Modern Science to Jain thoughts and vice-versa. This examination in itself is, of course, to be done through the principles of Anekantavada and Syadvada i.e. through nonabsolustic and holistic principles. I hope his essays in Hindi and Gujarati will also be translated into English for a wider audience. I congratulate him for this important and timely contribution, and, in particular, I wholeheartedly recommend the book to the Scientific Community, Jains and non-Jains alike. 20th September, 1994 Department of Statistics University of Leeds Leeds LS2 9JT, England Professor Kanti V. Mardia Holder of the Chair of Applied Statistics and Director of Centre of Medical Imaging Research

Page #22
TUNES OF INSPIRATION Many scientific principles lie hidden in ancient Jain philosophical treatises. In modern times, it is very necessary to represent these principles with the help of modern mathematics and scientific instruments before the world. Of course, this work is extremely difficult and it could not be done by a single person. Yet, in this book I venture to represent some scientific principles that had been concluded from oriental Jain canonical scriptures during my study and research. Since I am a Jain Muni, there are many limitations regarding practical work. I have not tested these principles practically. I arrived at such conclusions on the basis of analysis of natural phenomena and social experiences. So it is necessary for the readers to notice that the research papers presented in this book are only theoretical. The articles given in English section namely (1) Limitations of Theory of Special Relativity According to Jainology (2) Light: Waves or Particles? (3) Intensity of Light (4) New Concepts About Doppler's Effect and (5) New Concepts About Interference of Light, are special research papers for the presentation in the annual meeting of Indian Science Congress Association (Calcutta). But unfortunately, according to the rules of ISCA, they could not be presented. In Gujarati section articles of Shri Ashok Kumar Datta and their analysis may probably open the doors to new research works. In certain places especially in Gujarati and Hindi sections repetition of some matter may be found. But every article being an independent article and being published or to be published in different magazines at different times, repetition of that matter was unvoilable. Direct blessings of my revered Gurudev His Holiness Acharya Shrivijay Suryodayasuriji Maharaj and astral blessings of my 7th ancestral Gurudev His Holiness Shasansamrat Acharya Shrivijay Nemisuriji Maharaj and inspiration and guidance from His Holiness Pamnyas Shri Sheelchandravijayji Maharaj are important factors in my research articles. C

Page #23
XVIII Jainism : Through Science Moreover, I will never forget Prof. Hasmukhbhai F. Shah (Head of Physics Dept., St. Xavier's College, Ahmedabad-9) who inspired me and gave enough co-operation in writing these articles. Whenever the necessity of exposition and clarification of concepts of modern physics and mathematical derivation arose, he explained them to me. Also, I especially remember Prof. Vasantbhai M. Doshi, who examined the English translation of the articles and rearranged them and Prof. Ayer (St. Xarier's College, A'bad-9) who did proof reading of English section and corrected it Dr P.C. Vaidya, a great mathematician not only of Gujarat but also of India who is even at the age of 75 years, today engaged in research of maths, accepted without any hesitation to write the preface. Really, a research scholar throughout his life, he examined, 7 years ago, my Gujarati articles 'Limitations of Theory of Special Relativity According to Jainology' and 'Light: Waves or Particles ?'. Eventhough he was not able to read the manuscript, with the help of a reader, he read it and wrote an introduction to this book. His thanks cannot be expressed in words. I also appreciate Prof. V.B. Gohel (Head of Physics Dept., Guj. Uni. Ahmedabad) for his correction of the Gujarati article 'Light: Waves or Particles ?'. I offer my blessings to Dr Pradipkumar K. Shah and Smt. Darshanaben P. Shah (now in U.S.A.), who read my articles published in Navneet-Samarpana, a Gujarati magazine, inspired me and wrote the English introduction. Moreover, Dr Nemichand Jain (Editor : Tirthankar, Hindi monthly, Indore), Shri Ghanshyambhai Desai (Editor, Navneet Samarpana, Bombay), Smt. (Dr) Urmiben G. Desai, Smt. Geetaben Jain (Editor: Parva-prajna, yearly), Shri Siddharthbhai K. Lalbhai, Smt. (Dr) Vimalaben S. Lalbhai, Dr Jitendra B. Shah (Director, Smt. Shardaben C. Lalbhai Eductional Research Centre, Ahmedabad), Dr Shantilal M. Shah (Retd. Scientist, BARC, Bombay), Dr Shrinivasan (Chairman, Atomic Energy Commission, Bombay) Dr Paramahamsa Tewari (Scientist, AEC, Bombay), Dr Anilkumar Jain, (Sr. Dy.Dir. IRS, ONGC. Ahmedabad). Dr Gulabchandra Jain (Reader in Physics. Jagadalpur, M.P.), Dr Kirtibhai R. Shah (Canada), Dr Narayan Kansara (Retd. Dir. Maharshi Veda Vigyan Academy, Ahmedabad)

Page #24
Jainism Through Science Dr P. M. Shah (BARC, Boraby), Dr Styaprakash (PRL, Ahmedabad9), Prof. Nandlal Jain (Rewa, M.P.) Shri Kantibhai Mepani, (New York, U.S.A.) etc. also inspired me for this task. I highly appriciate Prof. K. V. Mardia (Uni. of Leeds, U.K.) for the preface to this book, Dr Kumarpal Desai (Ahmedabad), Shri Harshadbhai K. Dave (Ahmedabad) and Shri Vasantbhai K. Shah (Botad) for their service. It gives me a great pleasure to mention here that without the interest taken by the Trustees and the Members of the Executive Committee of Shri Mahavira Jaina Vidyalaya with a special note for Shri Natubhai N. Shah, Shri Dineshbhai J. Kuwadia, Prof. Ramanbhai C. Shah and Shri Kirtibhai Gandhi, this publication would not have seen the light of the day. XIX Also, I am proud that Shri Mahavira Jain Vidyalaya (Bombay), a well-known institute in which I stayed during the year 1972-73 at its branch Vallabh Vidyanagar, publishes this book. I conclude this in expectation that this publication will also bring enough pride to this institute. V.S.2050, Maha suda-5 15th Feb. 1994, Tuesday Jain Upashrya, Shantinath ni. Pole Kapadwanj-387620 (Dist. Kheda) Gujarat India. * - Muni Nandighoshavijay

Page #25
bhArata sarakAra GOVERNMENT OF INDIA paramANu UrjA vibhAga DEPARTMENT OF ATOMIC ENERGY nyUkliyara vidyut borDa NUCLEAR POWER BOARD 500 MWe PHWR -98, HTSU HI$C, S-71, South Site, gro, $-00 004. Trombay, BOMBAY-400 085 July 8, 1987. P. Tewari, Engineer-SG Dear Shri Parikh, Please refer to your letter dated 30th May 1987 to Chairman, Atomic Energy Commission alongwith the article entitled, "Some Shortcomings of the Theory of Special Relativity According to Jainology" prepared by Muni Nandighoshvijay. Chairman, AEC has asked me to go through the article and write my comments to you. I am enclosing herewith my comments and also some relevant literature which could be of interest to you. With regards, Yours sincerely, (P. Tewari)

Page #26
Comments on Article entitled "Some Shortcomings of the Theory of Special Relativity According to Jainology" 'prepared by Muni Nandighoshavijay. - - - - - - - - - - - - The paper attempts to point out shortcomings in Einstein's Special Theory of Relativity (STR) by putting forth arguments derived from the interpretation of the Jainistic religious philosophy. Support has also been taken from the hypothesis on the existence of "achyon" which are currently postulated to have velocity higher than light. Einstein's postulate that velocity of light is the highest possible velocity in the universe is not supported and a proposition made that velocities greater than light velocity are possible. The conclusion drawn is that alternate theories need to be developed taking help form Indian philosophical ideas. While STR has been challenged by many scientists, and experimental results proving that velocity of light measured by different observers is not the same as postulated by Einstein, have been ported, the reasons for such refutations of STR are more profound and subtler than what is put forth in the present paper. The contribution of Einstein through STR on the insight that each particle of matter has in its structure energy proportional to its mass is an unparalleled achievement in the scientific history. Many a times, an interpretation of religious/spiritual texts, specially relating to the very basic stage of creation of the universe, if incorrectly done. can lead to results that complicate the further investigations. An instance of this seems to exist at Page 3, last paragraph, and Page 4, first paragraph. The interpretation from the Jain Philosiphy that the "ONE, by knowing which all is known", is a particle of matter, certainly seems to be a mis-interpretation. The Upanishads and the works of Adi Shankaracharya (annexure-1) declare this "ONE" to be a "Substratum" rather than a "Particle"; it is the omnipresent and eternal "Chidakasha". * At Page 21, Para 3rd, it is stated that "Jain philosophy mentions that the earth is steady and the stars, planets, the sun, the moon etc. are moving in the space". Certainly such a view is opposed to the accepted fact, at the present stage of scientific investigations, on the movement of planets and starts. It is likely that when the earth is stated to be steady in Jain philosophy, the reference must 1 The complete article is not given in this text.

Page #27
XXII Jainism: Through Science have been with respect to the observer on the earth itself. Again at Page 36, Para 1, it is stated that "as per Jain scriptures, energy of atom is infinite because the velocity of atom is also relatively infinite". For an atom to have infinite amount of energy is indeed impossible. At page 38, last para, the fundamental element of the universe in the Jain philosophy appears to have been mistaken to be in the form of particles, rather than a substratum of energy as stated earlier. Einstein's Special Theory of Relativity is only a crucial step in the development of fundamental physics, with regard to the nature of space, time and matter. Further development of physics may lead to the acceptance of more of reality of space than what has been taken in STR. It is very unlikely, if not impossible in my view, that velocities higher than light forms the basic postulate of a comprehensive theory of space, energy and matter in future physics. The Scientific and Spiritual propositions of Muni Nandighoshavijay in this paper are of interest. (P. TEWARI) Engineer-SG i

Page #28
SHANTILAL MAGANLAL SHAH 31, Raji, 353/18, R. B. Mehta Marg, Ghatkopar (E), BOMBAY-400077. 27th January 1992. To Shree MUNISHREE NANDIGHOSHVIJAYJI M., Shri Mahavir Jain Society, GODHRA-389001, GUJARAT. Pujya Swamiji, Thanks for your letter dated 13th January 1992. I am very much glad and delighted to learn that though you are a worshipable Jain swami, you have got great interest in scientific advanced subjects like special theory of relatigvity, quantum mechanics and black holes etc. and even you are engaged in research in these highly scientific subjects. It is a great pride for India and for Jainism. Regarding your papers on 'Limitations of STR according to Jainology' and 'Are Photons Particles Or Waves ?', I request you to send me the Xerox copies of these papers. I would like to bring to your notice that 'session of Indian Science Congress Association' is a primary organisation for presentation of scientific papers. Papers presented in this session are not published in any journal or no proceeding is taken out. Hence scientific papers presented in these sessions do not get enough publicity. In addition to Indian Science Congress, there are many other symposia taking place periodically. After going through the text of your papers I hope that I will be in a position to suggest you better symposium or journal where these papers can be presented or published and publicised in a better way. Thanking you and with regards. YOURS.. (Shantilal Maganlal Shah)

Page #29
Index Of Reference Books sandarbhagranthasUci aticAra sUtra abhidhAna cintAmaNi- zrIhemandrAcArya abhidhAna rAjendra - zrIrAjendrasUri amarabhAratI, mArca-apraila, 1985 aSTaka prakaraNa zrIharibhadrasUrijI AcArAGgasUtra - zrIsudharmAsvAmI - AcArAGganiyukti - zrIbhadrabAhusvAmI Anandasundara (kAvya, daza zrAvakacaritra) hastaprata, zrIsarvavijaya gaNi AvazyakasUtra TIkA zrImalayagirijI AvazyakasUtra niyukti - zrIbhadrabAhusvAmI uttarAdhyayanasUtra zrIsudharmAsvAmI - - - TIkAkAra - zrI bhAvavijayajI karmagrantha- prathama A. zrIdevendrasUrijI karmagrantha paJcama- A. zrIdevendrasUrijI karmaprakRti A. zrIzivazarmasUrijI haribhadravRtti TIkAkAra - zrIzIlAGkAcAryajI dravyasaGgraha - digambarAcArya zrInemicandrajI dharmasaMgraha - upA. zrImAnavijayajI navatattva prakaraNa paccakkhANa bhASya - A. zrIdevendrasUrijI pannavaNAsUtra zrIsudharmAsvAmI paJcasaGgraha - zrIcandramaharSi paJcAstikAya (digambarIyagrantha) pariziSTaparva zrIhemacandrAcAryajI pAkSikasUtra (pavaravI sUtra ) pratiSThA kalpa A.zrIpAdaliptasUrijI pravacana sAroddhAra - A. zrInemicandrasUrijI bRhatsaGgahaNI - zrIjinabhadra gaNi bhagavatI sUtra - zrIsudharmAsvAmI TIkAkAra - upA. zrIyazovijayajI kalpasUtra - subodhikA TIkA TIkAkAra- upA. zrIvinayavijayajI kAlasaptatikA prakaraNa - A. zrIdharmaghoSasUrijI kAvyaprakAza mammaTa kAvyAdarza - daNDI kAvyAnuzAsana - - A. zrIhemacaMdrasUrijI tattvArthasUtra - vAcaka umAsvAtijI kSetrasamAsa (bRhat ) - zrIjinabhadra gaNi kSetrasamAsa (laghu) - zrIratnazekharasUrijI gaNaharasaddhasayaga- zrIjinadattasUri TIkAkAra - zrIsumati gaNi jambUdvIpa (laghu) saGgrahaNI - zrIharibhadrasUrijI TIkAkAra- A. zrIvijayodayasUrijI jIvavicAra - A. zrIzAntisUrijI jIvAbhigama sUtra zrIsudharmAsvAmI ThANAMga sUtra - zrIsudharmAsvAmI tandulaveyAliya payannA tIrthaMkara, maI 1987 (hindI mAsika) tIrthaMkara, sita. 1989 (hindI mAsika) trilokasAra ( digambarIya grantha ) triSaSTizalAkA puruSacaritra - zrIhemacandrAcAryajI dazavaikAlikasUtra - zrIzayyaMbhavasUrijI - bhagavad gItA manusmRti - TIkAkAra - zrIsiddhasena gaNi - prakA. zrImahAvIra jaina vidyAlaya bambaI vicAra ratnAkara - upA. zrIkIrtivijayajI vizvaprahelikA muni mahendrakumAra 'dvitIya' vItarAga stotra zrIhemacandrAcAryajI saMthArAporisI sUtra sandehadolAvalI prakaraNa zrIjinadattasUrijI TIkAkAra-vAcanAcArya zrIprabodhacandragaNi siddhacakra mahApUjana vidhi sena prazna A Text book of Quantum Mechanics P.M. Methews & K. Venkatesan Tata McGraw Hill publishing House company Ltd. New Delhi, 1988. TIkAkAra- A. zrI abhayadevasUrijI mahAnizIthasUtra zrIsudharmAsvAmI lokaprakAza - upA. zrIvinayavijayajI 1

Page #30
Jainism : Through Science XXV Atomic Physics. J.B. Rajam Text book of Physics Std. XII Atomic Structure The Jain Cosmology EU. Condon & Halis Odabasi Cambrige Callete Caillat Uni.Press (U.K.) The Origin of Life Basic Mathematics L.C. Jain A. I. Oparin The Pyramid Power Beyond Matter, Paramahamsa Tewari Max Toth & Gerge Nielsen Cosmology : Old and New The Turning Point G. R. Jain. Fritjof Capra. Discover Nov. 80, Sept. 81 Flamingo, London. American Science Magazine abhiyAna 6, eprila, 1992 - Everyman's Science, 1993 gujarAta samAcAra tA. 17-2-93 ISCA. Calcutta gujarAta samAcAra tA. 15-7-93 Holistic science And Human values guru gautamasvAmI zrI ratilAla dIpacaMda desAI Quartey, Feb, 1989, Ayar, Madras) janmabhUmi-pravAsI, ravivAra, tA. 1-1-1984 Introduction T0Special Relativity jaina sAhityano saMkSipta ItihAsa le. zrI mo. Robert Resnik, da. desAI taraMgo ke kaNo ? DaoN. vI. bI. gohila Wiley Eastern Ltd, 1988 New Scientist, yuni. graMtha nirmANa borDa, amadAvAda dhvani DaoN. vI.bI. gohila (Science Magazine) yuni. graMtha nirmANa borDa, amadAvAda. Origin Of Species, Charls Darwin navanIta samarpaNa, sapTe, 1984 Faber & Faber Co, Ltd, London (U.K.) ucuz pratikramaNa sUtra - prabodhaTIkA ucies 1979 phArbasa traimAsika, okaToDise. 1992 Principles Of Relativity mahAkALapuruSa varNana arthAt - kALotpattivijJAna H.A. Lorentz, A. Einstein rahasya zrI kRSNAtmajI mahArAja, vaDodarA H: Minkowski & H. Weyl mahAvIra jaina vidyAlaya amRta mahotsava smRti Dover Publications. INC, 1952 graMtha Quantum Mechanics G.R. Chatwal lasuy 247 SHELL S. K. Anand - munizrI amarendra vijayajI mahArAja Himalaya Publishing House, 1988 zramaNakriyAnA sUtra-sArtha Role of vegetarian DietIn Health zrI haribhadrasUri - pro. hIrAlAla Ara. kApaDIyA And Diseases - Bombay Hospital, sayAjI graMthamALA, vaDodarA. Bombay saMdeza - (dainika) tA. 8-7-89 Science of Regeneration Science Reporter Sept. Dece., 1987 CISR, New Delhi

Page #31
INDEX OF JAIN TECHANICAL TERMS jainapAribhASikazabdasUci 31ferat ( Bruita) - Acitta (Ajiva), Nonliving, 31706197 - Akasa, Space Nonsentient 31174 - Agama, Jain canonical books 31815 - Aththai, A group of eight or nine 311614 - Atapa, Sunlight, A hot radiation sacred days. 316614714064 - Atapa namakarma, A 37037 - Andaja, Type of sexual type of bondage of karma due to which reproduction through eggs, Oviparous. earth bodied living beings in Sun give off 3fart - Atisaya, Excellent qualities of hot light. Tirthankaras due to their pure 317fc4CF - Adhyatmika, Spiritual bioelectromagnetic field. 3174740554 - Abhamandal, Aura 38 - Adharma, A medium for rest. 3fant - Ayambila, A vow in which 3TFARTET - Ardhanaraca, Fourth type of person takes food only one time without bone-joint, Interlocking of bones on one ghee, oil, milk, curd, jaggery and sweets. side and a pin on the other side 34 - Ayusya, Life time of living beings. 3TETICA - Adholoka, Lower portion of 31rafat - Avalika, Unit of time the universe. 3116Rahatur - Aharaka Vargana, Specific 3rezarara (fruit) - Adhyave say type of paramanu-units useful for specific (parinama), Thoughts and feelings body for Jain saint. Willpower 3116R. Yrit - Aharka Sarira, Additional 377 Foto - Anantakaya, See TYRU body of a learned Jain saint with a vanaspatikAya specific power. perchr - Andhakara, Darkness gruffa - Utpatti Jata, one type of 37 - Antarmuhurta, Less than 48 sound. minutes, intra hour (indian) (any time rufuuft - Utsarpini, Half of the timebetween two time units i.e. samaya and cycle in which life time and height of living 48 minutes, less one time unit i.e. samaya). beings increase, Ascending cycle of six 37 TGIGI - Antara-Jata, Third type of aeons sound J917. - Uddes'aka, A sub part of a 3rra - Aparatva, Nearness regarding chapter of Jain Agamas. to time or place, After JETA - Udyota, moon-light 316TH - Apkaya, water - bodied living ETA 774074 - Udyota namakarma, A beings. type of bondage of karma due to which 3799767 - Aprasasta, bad the moon gives off cold light. 3 - Aloka, Other than universe 34416 F - Upapata Janma, Type of 36Th T9T - Alokakas'a, Space beyond asexual reproduction in hell and divine the universe, Transcosmic space beings. 3116T - Avagahana, Height or length 34arh - Upawasa, A fast of 36 hours, of living beings (From previous evening to the next 3taraffuft - Avasarpini, Half of Time- morning) cycle in which height and life of living suig ETC - Upans'u Japa, Repetition of being decrease, Descending cycle of six Mantras with a slight noise, that is not aeons clear. 319 Tahf - Asubhakarma, Inauspicious 360mla - Urdhvaloka, Upper part of Karma, Bondage of Karma through bad the universe. deeds. #ra - Rsabhanaraca, Second type 3 HT - Ahimsa, Non-violence. of bone - joint

Page #32
A sound pacem . Jainism: Through Science XXVII Tan - Ekas'ana, A vow of taking food This 74 - Garbhaja Janma, Type of only one time. sexual reproduction. Tenis - Ekendriya, Living beings having 45 - Gau, Unit of Length, equal to 2000 only one sense organ-skin. dhanushya Jeanett - Airavata Kshetra, A portion T6- Guru, Saint or preceptor or preacher of Jambudvipa of any religious sect. 3119 ( TSG UT) - Ogha (Rajoharana), A VIGIC - GrahanaJata, Fourth type of long sweeping rod with woolen threads sound. of a Jain monks and nuns. auftfa (ra ) - Chaurindiya 31 HITET - Ojahara, A food taking by an (Chaturinadriya), Living beings having embryo in the form of blood and semen, four sense organs, skin, tongue, nose sapdrawn from parents. and eyes. igitia a iu - Audarika Vargana, afar - Chauvihara, A vow of not Specific type of paramanu-units useful for taking food, water etc. during the whole the body of living beings other than divine night and hell arque - Chaturmasa, Rainy Season Bitcific yrit - Audarika S'arira, A gross Earper - Chhadmastha, A living being body. who has not attained omniscience. 0216 - Kataha, Hanging helf ribs Gharelu - Jambudvipa, A bat in the 4161 - Kapala, Skull central portion of Madhya loka. arier - Kavalahara, A food taking TT - Jarayuja, Type of sexual with mouth. The in take of gross food. reproduction with wrapper .containing aruftefa - Kayasthiti, Time spent in the blood, Viviparous-Born with placenta same species. - Japa, Repetition of some sacred arhut affur - Karmana-Vargana, Specific words called Mantras. type of paramanu-units for bondage of a - Jiva, A living being karma welfoonca - Jyotiska deva, A divine GOTHUT START - Karmana Sarira, Vital body body like sun, moon, planet and stars. (cause of all bodies, The most micro 91T - Tapagachchha, A sub sect of body) Jain Community In - Kala, Time farfa - Tiryancha, Living beings other aitan - Kalacakra, Time cycle, contains than man, divine and hell. 12 eopchs, 6 in Utsarpini and 6 in falaere - Tivihara, A vow of taking only Avasarpini water during the whole night AMIG - Klodadhi, A circular ocean aste - Teindriya, Living beings having around the Dhataki khanda three sense organs skin, tongue and afect - Kilika, Fifth type of bone - joint, nose. pin between two bones. 30-akanifa - Teukaya747-A - Kurmonnata, Type of yoni i.e Taijaskayika, Fire bodied living beings female organ or arfur - Taijas Vargana, Specific ahamir - Hard - Kevalajana-Kaivalya, type of paramanu units useful for all living Omniscience, Complete Knowledge beings faut - Kriya, Process, urge Tor YT - Taljas Sarira, The vital body 19T - Kros'a, (See 1713.) (Micro body), Fierybody Gareless - Kharataragachchha, A sub ateront 714674 - Tirthankara nama sect of Jain Community karma, A type of karma for Tirthankara TOTSTE - Ganadhara, Pet Disciples of stefant - Tirthankara, The conqueror of Tirthankaras Raga and Dwesha, Who established IT - Ganga, Name of river Jainism (The God of Jainism)

Page #33
XXVIII Jainism : Through Science Thor - Trasakaya, Animal Kingdom Tur - Parigraha, Collection of worldly (Moving animals) thing or Attachment to worldy things, fruct - Tripadi, A group of three possession sentences told by Tirthankars to their fully - Parinama, Feelings or Micro prime disciples property, change, transformation as a 6:44 - Duhsama, The fifth epoch of function of time. Avasarpini and second epoch of Utsarpini, a uita - Paryava Jata, Second type Privation of sound G:974 :14 - Duhsama-Duhsama, The jouit - Paryusana, Group of eight days last epoch of Avasarpini and the first from Sravana Vada-12 to Bhadrapada epoch of Utsarpini, extreme privation suda-4 G: 4 - Duh sama-Susama, The wafafer - Parvatithi, fourth epoch of Avasarpini and the third Main days like 2nd, 5th, 8th, 11th, 14th, epoch of Utsarpini, Privation with plenty 15th in each half of Gujarati months such STT - Diksha, Initiation as Kartik Magashara etc. sa - Deva, Divine bodies called gods - Pala, Ancient unit of weight at - Devi, Divine bodies called T 44 - Palyopama, The larger unit of goddesses time, which contains uncountable years, SIGYS - Dwadasangi, Abuch of twelve pit measured period sacred jain canonical books. Tofu - Pancendriya. Liiving beings afsu - Dwindriya, Living beings having having five sense organs, skin, tongue, two sense organs skin and tongue. nose, eyes and ears 4 - Dharma, A medium for motion. YT - Pudgal, Matter Srger - Dhanusya, Unit of length equal goatar u - Puskaravar dvipa, A circular to 4 Hath or 6 feet bat around the ocean kalodadhi staateng - Dhataki Khanda, A circular - Purva, Unit of time equal to bat around ocean Lavan Samudra. 70,56,000,00,00,000 years 417 - Dhyan, Meditation, Concentration - Purva, The 14 sacred books of the 79 T 46145 (ToT) - Namskara Jainism belonging to 12th Anga, Drstivada Mahamantra (Navakara) gerara - Pruthaktva, Denoting two to 7y - Naya, A philosophical view point nine numbers. Tachryft - Navakaras'i, A vow of taking yercitary - Pruthivikaya, Earth-bodied food and water after 48 minutes of living beings sunrise. UTAFUT - Potaja, Type of sexual To - Naraka, Hell or Hell beings. reproduction, without wrapper, verte RTE - Naraca, Third type of bone-joint, brates without placenta. Interlocking of bones on both sides. W ET - Prakshepahara, A food taking C - Niscayakala, through the hole or with injection. A type of time that becomes cause of the 114. - Prajnapaka, A person who is change in the condition of material objects. telling. T -Niscayanaya, Relative truth us 40T - Pratikramana, Refrainment according to omniscience. from sin. Fred - Nishadha, A name of mountain Re - Pratyakhyana, A vow of in Jambudvipa abstaining from certain things for a certain 41 - Paramanu, The smallest indivisible period. particle i.e. atom of prime substance anche farat-Pratyeka Vanspatikaya, (Matter) according to Jainism Having single soul in a single body of ra - Paratva, Farness regarding to plant, seed, leaf, root, flower etc. time or place, before UGYT - Prades'a, A single paramanu. F F

Page #34
Jainism : Through Science XXIX UCAT - Prades'a, A point of space for only possessing same colour, smell, taste and single paramanu, space unit. touch. WAT - Prabha, Irregular spread, reflection of - Yoni, Female organ etc. of light ant - Raktavatl, The name of river. CATEUCHT - Pramoda Bhavana, Feelings TTT - Rakta, The name of river of happiness (TMI) - Rajju (Rajaloka), 14th user - Pravrajya, Initiation part of the universe WIKT - Pras'asta, Good. TYYT - Ratnaprabha, The name of the alt (ar) - Badara (Bayara), Gross. first hell. farhut - Blyasasna, A Vow of taking here - Ramyak, A part of Jambudvipa. food twice a day. afora - Rukmi, The name of a mountain asso - Beindriya, (See afso) in Jambudvipa SET - Bharata Kshetra, A portion of a femalt - Laghu himvan, A name of Jambudvipa a mountain in Jambudvipa HC - Bhava-Birth mar - Labadhi, An extrasensory power, 46946 - Bhavanapati, A type of divine sentient potential bodies i.e. gods and godesses Maure - Lavana samudra, The ocean 4T4USAT - Bhamandala, A divine circular around the Jambudvipa disc behind the head of Tirthankara ila - Loka, The universe HTCAT - Bhavana, Feelings MIGHTGETYT - Lokakas'a, Universal space, ATT a furt - Bhasa Vargana, Specific cosmic space type of paramanu units useful for words TTER - Lomahara, Food taken through and sound skin and hairs TOT - Bhashya Japa, Repetition of a YFIRTE - Vajrarsabhanaraca, First Mantras with a clear pronounciation type of bone-joint, Interlocking of bones aufrad - Bhujaparisarpa, Reptiles on both sides, strengthened with plate fastirature - Matijnavaraniya and pin. Karma, A type of karma for covering the treacanu - Vanaspatikaya, Plant empirical knowledge of soul. kinlgdom ta (fosfiton) - Madhyaloka afunt - Vargana, Type of aggregate of (Tircchaloka), Central part of the paramanus i.e. paramanu-units universe ad - Vartana, Change in positions or a funt - Mano Vargana, Specific type conditions of meterial objects, becoming. of paramanu-units for thinking and afa (3UTATU) - Vasati (Upas'raya), A sensorium. place where Jain monks or nuns stay Ef497 - Mahahimavan, A name of axitual - Vars' patra, Type of yoni, i.e. mountain in Jambudvipa. female organ. f - Muhupatti, A mouth cloth agora - Vaukaya, Wind bodied livng B - Muhurta, 48 Minutes beings #5 - Meru, A name of mountain in ais - Vada, A law (A limit) Jambudvipa Na - Vanavyantara, A type of divine HTET - Moksha, Emancipation bodies i.e. gods and goddesses Teira af - Mohanly karma, Infatuating 014 - Vama, Ancient unit of weight Karma aruta - Vasakshepa, Powder of sandal HA ( 417H ) 114 - Mauna (Manasa) Japa, wood with a good smell, generally used Repetition of mantras without even a little for giving blessing by Jain monks. noise arica - Vasudova, semi-supreme lord. atit - Yogi, A saint faris (fagfa) - Vigal (Vlkruti), The foods af - Yoni, Different type of birth places that defile the soul.

Page #35
XXX Jainism : Through Science facante - Vishkambha, Diameter of a Hair - Sarvajna, Omniscient circle HEIT - Sanjna, A consciousness. armaa - Veetaragadeva. Tirthankara Hsi - Sanjra, Knowledge, rationality, as - Veda, A will for coppulation recognition. afanya full - Vaikryiya Vargana, Specific aut - Samghayana, A Bone-joint. type of paramanu-units for the body of Her - Samsara, Birth-death cycle divine and hell beings. Hery - Sagaropama, The largest unit afournit - Vaikriya Sarira, A desire of time which contains 1015 Palyopamas, body. ocean measured period. vaitALya - Vaitadhya, A montain dividing sAdhAraNa vanaspatikAya - Sadharana Bharata Kshetra into two parts (North & Vanspatikaya, Having infinite souls in a South) single body or cell of a plant. dafta - Vaimanika, A type of divine tel - Sadhu, A Jain Saint bodies i.e. gods and goddesses. Hat - Sadhvi, A Jain nun - Vyantara, A type of divine bodies, Arifah - Samayika, Exercise for gods and goddesses meditaiton 20cm - Vyavaharakala, A type of free - Sindhu, Name of river time, used in our daily life. 04 - Sushama, Second epoch of Ertu - Vyavahara Naya, Relative Avasarpini & fifth epoch. of Utsarpini, truth according to non-omniscience, plenty. practical-view 494 7:14 - Susama-Duhsama, Third Yrah - Sataka, A part of a chapater of epoch of Avasarpini and Fourth epoch of Bhagawati sutra Utsarpini, plenty with privation. PTC - S'abda, Sound, Word 494 494 - Sushama-Sushama, First yrata - S'ankhavarta, Type of yoni i.e. epoch of Avasarpini and Last epoch of female organ Utsarpini, supreme plenty. YTT2/CT-TTer - S'as'wata-S'as'wati, -(5)- Sukshma (Suhuma), Micro, Eternal or Immortal Subtle frari - S'ikhari, The name of a mountain Hard - Sevarta, The sixth type of bone in Jambudvipa T40 - S'ubhakarma, Auspicious karma Fan - Skandha, Aggregate of S C - S'ravaka, Alayman of Jain paramanus, clusters of matter. religion Taifa (FIT) - Stuti (Stotra), A hymn of at - S'ravika, A laywoman of Jain Tirthankaras or any god or goddess religion. G - Striratna, Chief queen of GKS - S'rutaskandha, A part of Jain Cakravarti canonical treatise, (Agama) RIGT - Syadwada, Tatacara afui - S'wasocchwasa The theory of seven-folded logical vargana, Specific type of paramanu units predication assimilating devergent useful for all living beings. viewpoints. HETI - Sacitta, Living beings HTTEIT farmut an - Swadarasantosa 4481 - Samaya, The smallest unit of time viraman Vrata, A vow of abstention from 418 - Samayakshetra, Time field, sexual activity with a woman other than that contains two and half bats and two one's own wife. oceans gfrau - Harivarsa, A part of Jambudvipa CHUI - Samavasarana, A special TT (867) - Hatha, (Hasta), Unit of assembly for sermon of Tirthankaras length equal to 1.5 foot. an 4 - Sammurcchima Janma, FHT - Himsa, Violence Asexual reproduction f897 - Himavanta, A part of Hraca ( 06) - Samyaktva Jambudvipa (Samakita), A faith on Jainism and fun - Hairanyavata, A part of Tirthankaras, enlightened world-view. Jambudvipa joint

Page #36
1. CONTENT Limitations Of The Theory of Special Relativity According To Jainology 2. Misunderstanding About The Equation E=mc2 3. Light Waves Or Particles? 4. Intensity of Light 5. New Concepts About Doppler's Effect 6. 8. New Concepts About Interference of Light 7. Some References to Human Physiology in Jain Scriptures The Jain Philosophy And Its Two Schools Of Thought Index of Propernames 2 3 16 18 39 41 44 49 58 64

Page #37
To, Pujya Munishree Nandighoshvijay, GODHRA 389001. Pujya Munishree, S. M. Shah, 31, Raji, 353/18, R. B. Mehta Marg, Ghatkopar (East), Bombay-400077. 3rd October 1992. I am very much sorry for delay at my end due to personal reasons. I have gone through your very interesting article on "Limitations of the theory of special relativity according to Jainology" and I think that you have brought out the concept of the theory of Einstein extremely well. I agree with the conclusion arrived at by you in your initial review. I have marked a few.corrections which you might like to incorporate. However I have some hesitation in accepting the Newtonian examples introduced at page 3 such as concept of the velocity of the train approaching the velocity of the light. You will appreciate that the two concepts are presumed to be entirely different. The vector summation in this case is not comparable. I am no expert on abstract thoughts and therefore am unable to comment on the existence of fundamental elements according to Jainology. The concept of "Samaya" as stated by Lord Mahavir and calculated by Shri Nandlal Jain might exist but it is necessary for you to clearly define and mathematically quantify the unit, before one could find loopholes in the theory of Einstein. It may be that you are right in stating that "Einsteinequations are useless for the objects having velocities greater then the velocity of light'. However this has not yet being demonstrated inconclusively and unless it is done a big question mark remains. You have rightly admitted yourself that this task is extremely difficult and will require the work of a team of scientists. My information is that the work is being persuaded vigorously and I congratulate you also for being a part of this big mission. I am of the opinion that you could possibly present your views before an enlightened audience. A possible place would be the forum of Indian Science Congress. This Congress is held each year in the first week of January. You may contact the President of the next Science Congress by writing to the office of the Indian Science Congress at B. C. Roy Marg, Calcutta, West Bengal. If you wish you can send this for publication in the 'Current Science' Journal by sending it to the Editor, Current Soience, Sir C. V. Raman Institute, Banglore. It will be necessary for you to sight the literature references depended by you. I am enclosing herewith few simple publication for your guidance to prepare your articles for publication or presentation in a Scientific Conference or Scientific publications. Once again I am very much sorry for delay on my end and I really appreciate your interest and knowledge in the highly theoretical and philosophical field of science though you are practising in an entirely different field of life. With regards for your interest in the field of science. Sincerely Yours (Shantilal M. Shah) If I could be of any further avail please do not hesitate to contact me. I assure you that I shall do my best as and when you contact me.

Page #38
1. Limitations of The Theory Of Special Relativity According To Jainology..... It is now ripe time for the reconsideration of the principles of the theory of special relativity and the theory of general relativity that have been established by Dr Einstein because some years ago, an Indian scientist, (now in U.S.A.) Dr E.C.G. Sudarshan has mathematically proved the existence of the particles, named TACHYON that have grater velocity than light-velocity. Till now it is not possible to describe the definite construction and the nature of the atom. We do not have a clear idea of the nature of the atom nor can we explain it. This shortcoming of ours is explicited in the great scientist Michael Faraday's words pronounced in 1833 A.D.: "But I must confess, I am jealous of the term 'atom' for though it is very easy to talk of atoms, it is very difficult to form a clear idea of their nature, especially when compound bodies are under consideration." Till this date these words are almost completely true of the nature and construction of atoms, because as day by day the scientists undertake new research works in the field of fundamental particles, the concepts of construction and characteristics of fundamental particles, become more and more complex. According to the principles of Einstein's theory any physical substance (object) can maintain maximum velocity equal to the velocity of photon particles or light, but can't get more velocity than that of light. And also when the object is in motion, it becomes shorter in length and its mass increases i.e. as the velocity of an object increases its length decreases and mass increases. If the velocity of an object becomes equal to the light-velocity, its length

Page #39
Jainism : Through Science becomes zero and mass becomes infinite. Another remarkable principle of this theory is that as the velocity of the physical body increases, the time interval (the intervening time) between two phenomena decreases and if it becomes equal to the light-velocity, time becomes steady for that object. i.e. time interval for that object becomes zero. Dr Einstein accepted the velocity of light as constant and it is denoted by 'c'. Dr Einstein's principles touch two aspects of this physical world. On the one hand they describe the construction and shape of the vast universe and the forces that act upon it and on the other hand they explain the behaviour of the fundamental particles and their characters. Dr Einstein gave an excellent equation for knowing the energy of a substance, E = mc?, where E denotes the total energy of the substance with a mass 'm'. 'm' denotes the mass of a substance, and 'c' is nothing but the velocity of light, which is accepted as constant. Dr Einstein gave an equation for calculating the mass of the mobile objects. If the mobile object has the velocity ='v' then mo where m denotes the mass of the object in mobile condition, which has the velocity 'v' m denotes the original mass of the object when the object is at rest, 'v' and 'c' denote the velocities of the object and light respectively. So when the object maintains the velocity equal to the velocity of a photon particle. mo i.e. v = c Then, m - m 2,2 m.-m. - -1-". (by putting e' in place of 'v) And according to the principle of mathematics, if any number is divided by zero it gives value infinite and it is denoted by a. As a

Page #40
Jainism : Through Science result we can say that, if the velocity of an object becomes equal to the velocity of light, its mass, becomes infinite. The equation for calculating the length of a mobile object is as follows: L-L'(V1-12 162) Here L denotes the length of a mobile object, which has the velocity 'v'. L'. denotes the original length of the object, i. e. when it is at rest, v and c are the velocities of object and light respectively. In this equation as the value of 'V' increases v2 / 62 also increases, hence the value of VI-v2/c2 decreases. So we get always LPage #41
6 Jainism Through Science which reach the 'c'. While for the common velocity vectors, the result is approximately the same according to Galilean theory and the theory of relativity. The equation that calculates the mass of mobile objects, doesn't give a satisfactory solution for sunlight particles i. e. photon mo particles, because this equation tells us that "v= 1-v2/c2 Now, in the case of photon particles, their velocity is 3 x 105 km/sec. i. e. equal to 'c'. These photon particles are nothing but a special type of fundamental particles, so they must have some mass. If the mass of photon particles is not equal to zero, but even it is a little more than zero, me becomes infinite (a). That is, the mass of photon particles becomes infinite and hence according to Newtonian equation F = ma, any type of the greatest force doesn't positively or negatively accelerate the photon particles. i.e. They must be very powerful like micro bullets, and because of their infinite mass they must be black-holes. But as we experience in our daily life, the photon particles of sun-light do not have infinite mass, so scientists have to believe that the mass of photon particles is zero, when they are at rest. And also this equation can't apply to the particles that have velocity greater than light-velocity, because here 'v' is always greater than `c'. And if (v>c) v is greater than c, the value of 2/2 must be greater than 1. So we will get negative value of 1-2/c2 and a square root of a negative number is imaginary. So Einstein had to believe that there is no existence of the particles that have greater velocity than light-velocity. But Jain philosophy doesn't accept this posulate. As shown in the Jain philosophical scriptures, the particle or an object that has greater velocity than light-velocity can decrease its velocity up to zero and a particle which is at rest now, can maintain the velocity many times more than light-velocity. We find a reference to this fact in the sacred Jain philosophical treatise named the BHAGAVATI SUTRA or the VYAKHYAPRAJNAPTI, which is as follows. This reference is in the form of question and answer between Lord

Page #42
Jainism : Through Science ga paramANAyAgAlatAnAlAgAsapuradhi manAnAvanimaMtAsAyabimilAnAcAramaMtAnAyaligiravanimaMtapasamagatinAnimitAnAcarimatAtAvaragirimaMta smpnnNglaataadaahinnilaataacrimNtaanaaumriddaavalaiaarilaaNjaavdaahinnljaavaavniaauritaaurimNtaamiihlNcaarsNtegaa| manatihiDilAyarimavAnAmavaritravarigaerAmani siMgAtasAparamANApAgAlagAlAgasamitavAvanAvazca. rilariMgatagati Reference of Bhagawati Sutra, which has been originally composed : minimum 1500 years ago, mentioning the maximum velocity of atom (paramanu) il in the universe. This manuscript, belonging to the collection of. L. D. Institute I 1 of Indology, Ahmedabad-380009 having serial No. 14407, has been approximately written in the finest half of the 16th century of Vikram Era or datter half of the 15th I century of A.D.

Page #43
Jainism : Through Science Mahavir, the 24th Tirthankar of Jainism and his first disciple Sri Indrabhuti Gautam. It is as follows: paramANupoggale NaM bhaMte ! logassa purathimillAo carimaMtAo paccatthimillaM carimaMtaM egasamaeNaM gacchati, paccatthimillAo carimaMtAo purathimillaM carimaMtaM egasamaeNaM gacchati, dAhiNilAo carimaMtAo uttarillaM jAva gacchati, uttarillAo 0 dAhiNillaM jAva gacchati, uvarillAo carimaMtAo heTThilaM carimaMtaM ega 0 jAva gacchati, heTThillAo carimaMtAo uvarillaM carimaMtaM egasamaeNaM gacchati ? haMtA, gotamA ! paramANupoggale NaM logassa purithimilla 0 taM ceva jAva uvarillaM carimaMtaM gacchati / (parit e Thef - 88, 3E9706-) 7. (Q) Oh lord ! Could paramanu (atom) go from, the east-end to the west-end (of the universe), the west-end to the east-end (of the universe), and from the north-end to the south-end (of the universe), from the south-end to the north-end (of the universe) and from the upper-end to the lower-end (of the universe) and from the lower-end to the upper-end of the universe within a SAMAYA ? (Ans) Yes, Gautam ! A paramanu (atom) can go from the eastend to the west-end, from the west-end to the east-end, from the north-end to the south-end, from the south-end to the north-end (of the universe) and from the upper-end to the lower-end (of the universe) and from the lower-end to the upper-end of the universe within a SAMAYA. (BHAGAVATI SUTRA S'atak - 16, Uddes'aka - 8) Einstein has accepted the velocity of light as constant but according to Jainology it is improper to accept it as constant because the acceptation of constancy of light-velocity, delimits the velocity of paramanu which is 3 x 10 Km/sec. But as we referred above, the paramanu can go from one end to another end of the universe within a SAMAYA. SAMAYA is the most micro unit of time according to Jain philosophy. Its explanation will be given later on. According to Jainology there is in the whole universe an existence of only six fundamental elements. They are independent of each other, though their combinations are present in the universe. They are as follows:

Page #44
Jainism : Through Science 1. Jiva i.e. the living element (atma or soul) 2. Dharma i.e. the medium for motion 3. Adharma i.e. the medium for rest 4. Akas'a i.e. space 5. Pudgal i.e. matter 6. Kal i.e. Time From these six elements only the first element is a living element, while the rest are nonliving elements. According to Jainology, time and space both are the elements with their separate existence. They are not co-related. The theory of special relativity mentions that space and time are co-related. A phenomenon, which occurred at one point of space can appear after some time at another point of space. The point of time, when the phenomenon appears at the second point of space, is the present time for the second point and the past time for the first point. Thus time is nothing but the measurement of space. i.e. there isn't a separate existence of time. Jain scriptures show that space is divided in two parts, Lokakas'a and Alokakas'a. Lokakas'a means space belonging to the universe. Loka means the whole universe inhabited by living beings. It consists not only of the animal kingdom and the plant kingdom as accepted by the modern science but it also consists of all types of soil-lives, water-lives, fire-lives, wind-lives, and gas-lives as found in Jain Biology. Space beyond the Loka (universe) is called Alokakas'a, where there is no possibility for the existence of a living being and also Aloka does not include the rest of the four non-living elements Dharma, Adharma, Matter and Time. Moreover the universe is completely filled with two non -' material elements named Dharma and Adharma.. Outside the universe Dharma and Adharma do not exist. Though both elements: are completely separate from each other, they combine with each other like milk and water. Therefore we find both elements in the same space. The element Dharma helps the motion of mobile objects, while the element Adharma helps the stagnation of stagnant objects. And we have to remember that these elements are not constituted of material particles. So the belief fostered by our

Page #45
10 Jainism : Through Science scientists that every element must consist of material particles and therefore Dharma and Adharma also consist of material particles is improper. These elements are not formed from the matter but they are colourless, shapeless and indivisible elements. Since these are unmaterial elements, they have no material-properties like colour, odour, taste, touch, mass, weight, electromagnetic field, to produce friction and to give response to friction. In short the most microscopic particles of matter (paramanus) possess these properties. As these elements (Dharma and Adharma) are not outside the universe, the elements, matter and soul can't go outside the universe. Einstein's acceptance of velocity of light to be constant means that the velocity of the source of light dosesn't affect the velocity of light. e.g. Though the velocity of the source of light is 2 x 105 km/sec. the velocity of its own light remains 3 x 105 km/sec., but it is not according to Galiean theory i.e. Vi + V2 -V. It means the velocity of light will not become (3 + 2) x 105 km/sec. in the possitive direction or (3 - 2) x 105 km/sec. in negative direction in respect of the direction of motion. Though this belief of Einstein's theory is partly true, it is not absolutely true. When the velocity of the source of light is more than 'c', the velocity of light becomes more than 'c'. And it can be denoted in sign as follows: c= 3 x 105 km/sec. i.e. velocity of light or photon particle. v + c = c (If vsc) but v + c = (If v> c) In this condition as the value of'v' or velocity of the source of light increases, the velocity of light also increases. It means the velocity of light is not constant but variable. If the velocity of light source is greater than the light-velocity, the velocity of light for its own light becomes greater than 'd' and equal to the velocity of light source. Not even a little difference takes place in the velocity of light, if the velocity of light source is less than 'c' because in this condition, the ray of light, created at the second moment always remains behind the ray of light, created at the first moment. The

Page #46
11 Jainism : Through Science ray of light created at third moment always remains behind the ray of light created at second moment. And at last the source of light remains behind all the rays of light. So it is natural that the velocity of light-source doesn't affect the light-velocity. But when the light-source maintains a velocity equal to "c", the ray of light doesn't go outside the source of light because both go with each other and form an invisible unbreakable, screen or wall of light waves. But if that source of light gives off its light in two opposite directions the velocity of light in the opposite direction, relatively to the direction of motion of light source, becomes zero and light could be seen as motionless. But experimental proof is a unique feature of modern science, And it accepts all theories after a practical test. It is impossible to give a practical proof for the superlighnic objects because such objects can never be seen with our eyes. (Here 'superlighnic' word is used for the objects having greater velocity than that of light.) For this reason Einstein must have said that no object can have velocity greater than the velocity of light. Of course, Einstein's assumption is relatively true, because the object, maintaining a greater velocity than light-velocity must be formed through (from) such a micro and special kind of fundamental particles which must be smaller than photon particles and they must be frictionless or might produce a negligible friction. The atoms of every physical substance, are very large in size, so it can never maintain velocity greater than 'c'. But we can't rule out the existence of other divine bodies. The description of types of paramanu-units, in Jain scriptures, also tells us this fact. Accoridng to Jain philosophical tradition, the different types of these paramanu-units, called VARGANA, VARGANA is a technical word for these units. Though the types of these paramanu-units (vargana) are infinite in the universe, there are only eight classified types of these paramanu - units, which are useful for living beings. Their names are as follows : 1. Audarika Vargana 2. Vaikriya Vargana

Page #47
12 Jainism : Through Science 3. Aharak Vargana 4. Taijas Vargana 5. Bhasha Vargana 6. S'wasocchawasa Vargana 7. Mano Vargana 8. Karmana Vargana At present all the fundamental particles like electron, proton, neutron, positron, neutrino, quark etc. that have been discovered by our scientists, belong to the first Audarika Vargana. SAMAYA -- The Smallest and Basic Unit of Time... SAMAYA is a technical word of Jain philosophical tradition and is used in scriptures. It is the smallest unit of time. There isn't a smaller unit than SAMAYA. AVALIKA is also a unit of time and a technical word of Jain traditional scriptures. According to Jainology 1 Muhurta (i.e. 48 minute) contains 1, 67, 77, 216 AVALIKAS, it means in 1 second, the number of AVALIKAS is approximately 5825.4221... Even though there isn't a definite reference in Jain traditional scriptures to the number of SAMAYAs, of 1 AVALIKA, we could find that 1 AVALIKA contains uncountable SAMAYAS. Here uncountable number means, it cannot be denoted in numbers or in mathematical terms or equation. Now-a-days, scientists have taken the second as the smallest unit of time and they can measure a pico fone trillionth) second, which is equal to 10-12 second. But this Jain technical word SAMAYA is the smallest unit and though it is difficult to denote it, in terms of seconds, according to the calculation of Shri Nandalal Jain, it is possible that 1 SAMAYA is equal to approximately, 10-380 sec. to 10-500 sec. During this smallest time-unit, SAMAYA, a maximum velocity of the atom (paramanu-atom of Jain philosophy) is 14 Rajaloka (Rajju). It means a paramanu can go throughout the universe or from the lower end to the upper end or from the upper end to the lower end within a SAMAYA. A Rajju is the greatest unit of length. Though, C.T. Colebrook and S'ri G.R. Jain have tried to calculate

Page #48
les. Jainism : Through Science 13 the measurement of Rajju, (Rajaloka), it can not satisfy the belief of Jain scriptures. Muni Shri Mahendrakumar "Dvitiya" has done hard work to calculate the measurement of Rajju and according to his calculation the minimum measurement of Rajju is as follows. 1 Rajju = 4 x 10 (1.8 x 10245 +3) miles Even though, this value of Rajju is not real, it is more trustworthy than the value of Rajju calculated by Shri G. R. Jain and C.T. Colebrook. In this condition it is not proper to say that a particle cannot get more velocity than the light-velocity and also it is improper to say that the particles, which have greater velocity than light-velocity cannot decrease their velocity comparatively with that of light. i.e. It is improper that their velocity never becomes less than lightvelocity. E = mc2 In this world - famous equation, Einstein mentions the energy, contained by a substance. Here E denotes energy, "m" denotes mass and 'd' is the light-velocity, which has been believed by the scientists as constant and value of "c" is 3,00,000 km/sec. i.e. If we want to know the energy of a substance, we have to multiply the mass with the square of light-velocity i.e. 9.0 x 1020 cms/sec. But as we have shown above the velocity of light is not constant, because the velocity of the source of light affects the velocity of light, if the velocity of light-source is greater than light-velocity, and the velocity of light-source does not affect the light-velocity, if it is less than light-velocity. That is why when the source of light has greater velocity than 3 x 105 km/sec., the velocity of lightsource is considered as the light-velocity. Greater the velocity of light-source than 3 x 105 km/sec. greater the value of c. So we have to put v instead of c in the above equation, and v --> uncountable number i.e. V-> infinite number but v # infinite number, if v tends to infinity, E (energy) also tends to an infinite number. Eventhough scientists believe that the mass of photon particles

Page #49
14 Jainism : Through Science is zero, really no particle has zero mass. So m (mass) of photon particles, according to Einstein's equation must become infinite and if their mass becomes infinite, the gravitational force becomes infinite. So they must be converted into black-holes. But really it does not happen. It shows that the equation m - m /VI-121c2 is not true. In the same method at never becomes zero for the photon particles and even when we remark that the AT becomes zero for the objects that have velocity equal to the light-velocity, it is not a reality but only an imagination. The third fact is as follows : It is not true that the length of the object, which has the velocity equal to light-velocity, becomes zero. If we believe that the length of the object becomes zero which has the velocity equal to the velocity of photon particles, the object must be destroyed and converted into energy. But as we know that the photon particles cannot be destroyed by the velocity. The object, which has velocity equal to light-velocity, can not be seen by any one and in this sense the length of that object becomes zero, but it is imaginary. And also these three equations cannot apply to the objects, that have greater velocity than that of light, that is why these three equations are not proper. Einstein's equation for the addition of the vectors is not satisfactory because according to this equation the sum of the vectors which have greater velocity than light is always less than c and if the velocities of two vectors are c and 2c, the sum of these two vectors becomes equal to c, which is not true. In short all four equations of Einstein are useless for the object, having greater velocity than that of the photon particles. While the most learned scientists believe that the equations of classical physics must give a satisfactory interpretation of all physical phenomena belonging to micro-world i.e. atomic and sub-atomic particle world and macro world i.e. the great heavenly bodies. But as we have shown above, the equations of the theory of special relativity can't give satisfactory interpretation of the modern sub-atomic particles and heavenly bodies having a greater velocity than light-velocity.

Page #50
Jainism : Through Science 15 So our scientists have to make a special research in this field and they have to put forth scientific secrets, shown by our Indian philosophical tradition, before the world with a modern scientific method. I know very well that this extremely difficult task, can not be done by a single scientist. And it can be done by a team of scientists, who have dedicated their life to science and philosophy. I wish that all the scientists will give me enough co-operation in this extremely difficult task.

Page #51
2. Misunderstanding About The Equation.... E = mc2 E = mc2 is a famous equation that has been established by the great scientist Dr Einstein, and it is related to the special theory of relativity. The special theory of relativity is established on two main postulates, as follows: 1. Velocity of any physical particle or object always remains less than the light-velocity. 2. The velocity of light, i.e. photons is constant. It means that the velocity of source of light never affects its light-velocity. And according to the second postulate in the equation E = mc2, E denotes total energy, m denotes mass of object, and c is the light-velocity that is accepted as constant. Generally, all, who have not studied physics or special theory of relativity know that (1) mass and energy are interchangeable, (2) energy of object or particle is equivalent to its mass multiplied by the speed of light squared. In reality 'm' in the equation E = mc2, does not denote restmass, but it denotes the mass of particle or object with the velocity 'v' and therefore m is a variable for the same object according to its velocity. As velocity increases, m increases and therefore E increases. If the velocity of a particle becomes approximately equal to light-velocity, m tends to be infinite. It means that the energy of a substance or particle is not constant. In the equation E = mc2, mc2 denotes the sum of rest energy mc2, and its Kinetic energy, and it is denoted as E = mc2 = mc2+ K.E* Here m c2 is constant for the same

Page #52
Jainism : Through Science 17 object or particle while K.E. (Kinetic Energy) is variable according to its velocity. So it is a misunderstanding that mass and energy are interchangeable and energy of the substance with the same mass is constant. Though in practice, any sub-atomic particle never obtains velocity equal to light-velocity**, E = mc + K.E. says us that even the smallest particle of a matter may possess infinite energy and Jain philosophy also denotes that even the atom (paramanu) which is completely indivisible at a given time by any instrument, has also infinite energy, Jain philosophy tells us that light is not an energy-packet but is made up of tiny material particles and its velocity is not constant, it is variable, if the velocity of source of light is greater than light-velocity. According to Jain philosophy a particle may obtain velocity greater than light-velocity. Thus though the postulates of Enistein and the philosophical tradition of Jainism are contradictory to each other, they come to same results. 1. Holistic Science and Human Values (Quarterly, Feb, 1989, Vol-1, No. 1, page 6, column 1) *Special theory of Relativity, Mass-Energy Equivalance **Beta (6) particles are able to obtain maximum velocity equal to..99c.

Page #53
3. Light: Waves Or Particles? Ever since very ancient times, the sun has been regarded and worshipped as a divine being in India as well as in some western countries such as Italy, Greece etc. and it is just and proper for the simple reason that it is the only source of energy in the microcosm and macrocosm, since times immemorial, is giving energy to all living beings in the whole universe and it will no doubt continue to do so throughout eternity. On the strength of the belief that an atom is the cheap, clean and harmless source of energy, all the twentieth century scientists give importance to it as an alternative souce of energy. Experimental experience of a long period of as many as thirty five years, has proved that atomic energy is neither cheap nor clean nor harmless and therefore, the sun as a source of energy enjoys and will no dout continue to enjoy sovereign position for ever. In the book 'The Turning Point' the scientist named Fritjof Capra, writes in this connection as under : "Twenty five years ago, world leaders decided to use 'atom for peace' and presented nuclear power as the reliable, clean and cheap energy source of the future. Today we are becoming painfully aware that nuclear power is neither safe nor clean nor cheap." The sun gives immeasurable quantity of energy to the whole world only in the form of light. Since long, scientists have been doing their best to know the complete structure of light but they have not been able to know fully its structure in its real form. According to some scientists light is in the form of waves, while in the opinion of others it is in the form of particles. But scientists have of late unanimously come to the conclusion that since some physical phenomena of light cannot be understood and explained without accepting the particle theory of light and some such phenomena cannot be comprehended or fully explained without accepting the wave theory of light, light is in the form of particles

Page #54
Jainism : Through Science 19 and also in the form of waves. Practically speaking, the particle theory is in reality quite right and it can explain every physical phenomenon pertaining to light. All that is needed is introduction of some changes in the fundamental concept of the particle theory. The Jainistic theory of light constituents also states that light consists of particles and it is on the basis of the particle theory that transformation of light in various phenomena such as reflection, refraction, interference, diffraction, polarisation etc. can be explained. Sir Isaac Newton (1642-1727), the English mathematician and physicist made important discoveries about light. He thought about the velocity of light and its ingredients. He advanced his reasoning to prove that light consists of microscopic particles. If we accept that light is formed of particles, it follows that the particles of light emanating from illuminated objects, travel in all directions. Since light travels in a straight line and since it does not bend its course of travel at the edges of windows, doors etc., Newton preferred the particle theory. Though the particle theory, accepted by Newton, could not explain refraction of light or other experimental phenomena on the ground of acquired information, Newton did not meet with any difficulties because he held that the particles of light are different from the generally observed particles. Christian Huygens, the Dutch mathematician, astronomer and physicist, advanced the wave theory of light. He argued that if light is formed of microscopic particles, the particles of two crossing light beams must get scattered but this does not happen in practice and therefore, the particle theory of light cannot be accepted. The wave theory of light strongly contrasted the particle theory of Newton. The wave theory at that time was in its infancy and could not explain the straight path of light as consistent with unbendability of the light ray at the edges of doors, windows etc. But after Newton's death the wave theory acquired progressive development and could explain the straight path of light on the ground of the comtemporarily prevailing condition that the wavelength of light is so small that its acquired bendability at

Page #55
20 Jainism : Through Science edges of doors, windows etc. is so scanty as to be negligible in practical life. A clear shadow of the sharp border of the object is not seen on account of light. But in place of a clear shadow one can see illuminated and unilluminated lines of a definite pattern inside of the shadow. Such lines were known at the time of Newton also. But the particle theory of light advanced by Newton, could not explain it, while the wave theory could explain it. A. J. Fresnel (1788-1827) the French physicist developed the wave theory and fully explain all physical phenomena of light that were known at that time. After a lapse of some years Jean Bornard, Lean Fucault (18191868), performed a decisive experiment, gave nearly a death blow to the particle theory and the wave theory came into the lime-light. The experiment proved that the two theories are definitely different. The velocity of light in vacuum is 3 x 105 kms/sec. According to the particle theory of Newton there must be greater velocity of light in water than 3 lakh kms/sec. Fucault measured the velocity of light and showed that it travels more slowly in water i.e., with a velocity less than 3,00,000 kms/sec. Michael Faraday (1791-1867) gave his opinion that there are some magnetic force-line around the magnet and though they are expanded practically in a limited field, theoretically they can be expanded up to infinite distance, that is why magnet can attract the piece of iron or steel. Faraday could not arrive at the mathematical accuracy of magnetic field but James Cleark Maxwell (1831-1879), the British physicist took great interest in the magnetic field and expressed Faraday's thoughts in a form of mathematical equations. His contribution in this field is esteemed to be a great work in the 19th century. Elongations occurring in the electromagnetic field according to the technical calculations of Maxwell and the emergence of electromagnetic waves in the electromagnetic field were accepted by all scientists as facts of physics, but experimental evidences were not available. During that period Maxwell studied the properties

Page #56
Jainism : Through Science 21 and measured the velocity of electromagnetic waves and observed that the velocity of electromagnetic waves is equal in amount to the velocity of light. Maxwell's mathematical equations of scientific and technical excellence ramained only on paper for a very long time. In an experiment in a laboratory Heinrich Rudolf Hertz (18571894), the German physicist, succeded in producing an electromagnetic wave, and studied its velocity and properties, which were exactly in accordance with the calculations of Maxwell. The radiation found out by Hertz was in the form of wave and it exhibited its reflection and refraction also. Light waves and radio waves are electromagnetic waves. They differ only in wavelength and frequency. The whole universe is managed exactly in accordance with the few mathematical equations of Newtonian mechanics, Maxwell's electromagnetism and thermodynamics. Every physical phenomenon known at that time could be explained by combination of these three sciences. And practically speaking, the struggle between the wave theory and particle theory came to an end here. But in the fundamental experiment performed by Hertz and in the electromagnetic wave that he generated according to Maxwell's mathematical equation, the particle form of light peeped out to him, but it is no wonder the new radiation having been detected, which Hertz or any other scientist might have overlooked. During the experiment performed by Hertz, when ultraviolet rays were thrown upon the instrument that generated sparks, sparks were speedily and easily generated. Thus the question : "Is light formed of waves or particles?" surfaced again in a new form. Even after Maxwell and Hertz had xpounded electromagnetic waves, there was some doubt about their proof in the minds of Hertz and Thomson and the doubt was proper. Hertz's doubt was based on the results observed by him in his experiment; while the chief doubt of Thomson was about the 'ultraviolet enigma' which one comes across in the study of radiation of a completely black substance. 'Ultra-violet enigma' means radiation of wave with a small wavelength. The wave theory of light could not explain either of these phenomena. Thus the wave

Page #57
Jainism Through Science 22 theory of light came to be called in question. In 1880 A. D. two German scientists named Kirchhoff and Wien carried out their experiments regarding the study of radition of black substances. With the help of thermodynamics, they explained the wavelength of radiation and the changes operative in its intensity. They could explain the changes operative in the intensity of waves having small wavelength and also the changes in the greatest wavelength but they could not explain the changes operative in the intensity of waves having greater wavelength. During this period two scientists in Britain, Rayleigh and Jeans by name, carried out their experiments in this field. They obtained sufficiently satisfactory results only with reference to radiation having greater wavelengths. They used Newtonian mechanics, Maxwell's electromagnetism and statistics of Boltzmann. Their study showed that the intensity of radiation of waves of small wavelength was infinite, while experiments showed that the intensity of this radiation was never infinite. Thus there arose a crisis in physics. In short there must be an error in at least one of the three sciences used by Rayleigh and Jeans (viz. Newtonian mechanics, Maxwell's electromagnetism and Statistics of Boltzmann) or there is at least one of these three sciences which is not applicable here. Moreover these three sciences were the bases of classical physics. So they concluded that the experimental results were defective and therefore, they frequently carried on experiments. But the results were the same. It was thus established that there was no defect in the experiments. Thus when the ultraviolet enigma was explained the wave theory completely failed and about that time, Hertz during his experiment saw the particle form of light presenting itself to the view. On the other hand the existence of electromagnetic waves had already been proved in the laboratory. Therefore, with reference to light again the question cropped up: What constitutes light-waves or particles ? In the beginning of the twentieth century this question gained prominence. In order to be able to answer this question Max Planck (1858-1947) the German physicist, took great exertions. In the

Page #58
23 Jainism : Through Science beginning after some permutations and commutations in his mathematical calculations, Max planck found out a new equation but could not give derivative proof of it. With the help of this equation 'the ultraviolet enigma' could be sloved, but in order to give a scientifically derivative proof of this equation Max planck had to undergo immense intellactual labour. In the process of solving this equaiton he felt that the principles of classical physics needed to be radically changed. After changing these principles he presented his new principle named the quantum theory to the Berlin Academy of Science in the year 1900 A. D. and the particle theory of light emerged in a new form. According to the quantum theory originated by Max Planck, the emission of energy, inconstantly takes place in the form of 'quanta' and for that he offered his equation as under : En = nhf, where E denotes energy getting emission. n denotes 1, 2, 3, 4, 5 and so on i. e. integer numbers. h is the universal constant of Max planck and f denotes frequency. The value of Planck's constant h is 6.624 x 10-27 ergs/sec. Max Planck has named the particles of light as photons. Thus in the process of arriving at the solution of the 'Ultraviolet enigma' with the help of the quantum theory, there arose a contigency for accepting the particle form of light and the question regarding the acceptance of the wave theory and the particle theory stood unsolved as before. In England Mr. J. J. Thomson found out electrons and in Germany the scientist named Lenard experimentally proved that electrons are emitted if ultraviolet light of definite frequency is incident upon metals. i.e. the evaporation of electrons takes place. This phenomenon is known as photoelectric effect. In 1905 A.D. Albert Einstein (1879-1955) the physicist born in Germany, presented the special theory of relativity and on the basis of the quantum theory of Max Planck, he carried out his research works. His research works strengthened the quantum theory. Using the phenomenon of photoelectric effect, Einstein presented the views of Max Planck more revolutionarily and thus he showed

Page #59
24 Jainism Through Science more widely the use of the quantum theory. On the other hand since the existence of electromgnetic waves had already been proved in the laboratory, the thought of the wave theory was still on Max Planck's mind. He, therefore, stated that when emission of radiation takes places, it takes place in the form of particles and when it propagates from one point to another, it behaves as a wave. But Einstein stated that the emission of radiation takes place in the from of quanta (particles) and also it propagates from one point to another in the form of quanta (particles). It means that in the phenomenon called photoelectric effect when light in the form of small particles strikes a metal plate, they throw out the electrons separated from the metal. And for the energy of photons connected with the light wave of frequency 'v', he gave the following equation. E ph and = hv, where E is the energy of photon, h is Planck's constant is a frequency. ph WAVES: What are waves and how are they created? If we ponder on this question with a penetrating intellect, it seems more proper to accept the particle form than the wave form of light and sound. Generally waves are created through some definite medium but they are not created without medium. In science, generally speaking, there are four kinds of waves : 1. Mechanical Waves: Mechanical waves are waves travelling in an elastic medium with participation of particles of the medium. The propagation of such waves is due to the elastic property of the medium e.g. waves on string, sound waves moving in air. 2. Non-Mechanical waves: Non-mechanical waves of light require no medium for their propagation. The disturbances corresponding to the electric and magnetic fields travel in space. Instead of particles, the electric and magnetic field vectors at all points make oscillations. Hence these waves are called electromagnetic waves. 3. Transverse Waves: The waves in which the direction of displacement of particles of the medium, is perpendicular to the direction of propagation of the waves, are called transverse waves.

Page #60
Jainism Through Science 25 In these waves the shapes bulging out on the upper side are called crests and those bulging out on the lower side are called throughs. These light waves are transverse waves. 4. Longitudinal waves: The waves in which the direction of displacement of particles of the medium is along the direction of propagation of waves are called longitudinal waves. e.g. Sound waves travelling in air or any other media. The particles of the fundamental medium of waves can move upwards and downwards in their own definite place but they cannot go from one point to another point of the same medium. In this way they impart kinetic energy to the nearest particles. So it is believed that conduction of energy takes place. But according to Jain philosophical contention no conduction takes place here but, really speaking minute particles move in light waves, sound waves and electromagnetic waves. De Broglie, the French physicist was awarded the Noble Prize in physics (1929) for his contribution to modern quantum theory. In 1927 he demonstrated by experiments that particles exhibit wave like properties and thus established the field of wave mechanics. With the help of Einstein's theory of relativity he showed that light is in the form of material corpuscle waves. He took for granted that particles of light (photons) have some mass. Though modern scientists believe that a photon has zero mass, De Broglie showed with a mathematical equation that there is a great similarity between light particles and material particles. With a number of practical proofs he showed that there are photons in light and it is not possible to say that light is not in the form of wave. Both these forms enjoy simultaneous existence. As in the theory of relativity, energy is connected with matter, so here also we can connect material particles and its mass with energy and frequency of waves. This is as under : - A material particle has mass. Mass is energy. Energy denotes frequency and frequency denotes waves.

Page #61
26 Jainism : Through Science Thus De Broglie originated a new theory, the material particle - wave theory. Even an extremely minute particle can behave as a wave. He proved this on the basis of the relativity theory. Physics discussed in Jain Philosophical treaties corroborated the same theory. And regarding material particles and material waves De-Broglie gave a formula as under : a = h/my, where a is wave length, m is mass of the particle, 'v' is the velocity of the particle and h is Planck's constant. The velocity of particles used in light i.e. photons and of particles used in other electromagnetic waves is definitely 3,00,000 kms/ sec. It means that with reference to light and electromagnetic waves there is no change in the value of h/c. It means that as the mass of a particle increases, the wavelength decreases and as the mass of a particle decreases, the wavelength increases. Here the velocity of the particle is the same therefore the frequency varies as the variation of wavelength. If the wavelength decreases, the frequency increases and if the wavelength increases, the frequency decreases. And as mentioned the wavelength depends upon the mass of the particle. As the mass of the particle increases the frequency also increases. Here we need to pay special attention to the fact that the mass of particles does not depend upon their own size, but according to the Jain principle, it depends upon the number of the most microscopic particles i.e. paramanus. Therefore along with the mass of particles, their volume also should be taken into consideration. If along with the increment of mass, there is corresponding increment in volume, it makes no difference at all. Jain philosophical treatises show that in the space of one unit atom, there might be infinite atoms (paramanus). And as the number of paramanus (atoms) increases in the space of one unit atom, paramanus become smaller and smaller in size and thus they become denser i.e. their volume does not change or increase but their mass increases. If the volume of photon, electron, proton, neutron, quark and other microscopic particles is the same, the mass of photon etc. and other electromagnetic particles must vary according to the variati of their frequency. It means that the transmitters transmit the waves possessing different types of frequency, really they emit microscopic

Page #62
27 Jainism : Through Science particles having different masses with the velocity of 3,00,000 kms/ sec. in all directions. This should be accepted.. This is a strange fact which the common man finds difficult to understand. One finds it difficult to believe that microscopic particles behave like waves. This difficulty arises out of the fact that our minds are preoccupied with the knowledge of pure particles and pure waves. We are familiar with the waves on the surface of water and we know the dynamics of a bullet coming out of a gun. The experimental proof of the aforesaid equation of De Broglie was arrived at in the year 1925 A.D. While C.J.Dewison-Germer performed experiment in the Bell Telephone Company, a liquid air bottle suddenly burst open and the liquid air splashed upon a red hot piece of nickel and it soiled the surface of the nickel piece. Later on when they performed an experiment on that nickel piece. they found that great changes had taken place in the nickel piece, On account of the accident it was converted into a single crystal and wonderful results came out of these changes. It was observed that electrons were found to be acting in the form of waves and the wavelength was equal to the wavelength in accordance with DeBroglie's formula a = h/mv The question therefore arose : "Is an electron a wave or a particle ?" In a number of electronic phenomena the electron acts in the form of a particle. In a number of experiments we see its emission from the filament of the valve. We can change its path with the help of electronic field and magnetic field. Also its path of motion in the cloud chamber can be seen clearly. In the phenomenon of photoelectric effect, the electron itself acts as a particle and it also compels light to act as a particle. Thus it is definitely clear that electrons are particles. Modern physicists perform three experiments for examining the behaviour of electrons : 1. The experiment with bullets of gun. 2. The experiment with waves of water. 3. The experiment with electrons.

Page #63
28 Fig. No. 1 D Fig. No. 3 Jainism: Through Science H 2 R2 = P+R cort Lah Fig. No. 2 In the first experiment bullets shooting from the gun at various angles pass through slits No. 1. and 2 of the curtain infront of them, as shown in figure No.1. Slits No. 1 and 2 are so sized that a bullet can easily pass through them and after passing they dash against the wall behind. On this wall there is a detector and the coming bullets are recorded with its help. In this experiment a

Page #64
Jainism : Through Science 29 number of bullets are rapidly shot in quick succession and at enormous speed. It is, therefore, not possible to observe each bullet minutely nor is it possible to notice the hole from which certain bullet passed. On the basis of the principle of probability, we can determine the probability of a certain point on the wall behind at the distance X from the point O. According to the principle of probability : No. of bullets coming to The probability of the bullets point X in a definite period. striking at a distance X from = the point o Total No. of bullets coming to the whole wall in the same period. This experiment is performed in three stages : The experiment begins, when slit No. 1 and 2 are open. The results are recorded by the graph in fig. 1C. The results are wonderful. Since both the slits were open, the point of maximum probability where the bullets would strike, was not exactly in front of either slit but it was at the central point of the closed portion between the two slits. In the second stage of the experiment, slit No. 1 is kept opened while slit No. 2 is kept closed. The results of the experiment are shown graphically by the line P, in flg. 1B. In the third stage of the experiment slit No. 1 is kept closed while slit No. 2 is kept opened. The results of the experiment are shown graphically by the line P, in fig. 1B. All the three graphs in figures 13 and 1C, make it very clear that P1, 2 = P + PZ A smiliar experiment can be performed on waves, created on the surface of water. As shown in fig. No. 2, an object is placed on the surface of water for producing waves. It is then oscillated upwards and downwards with the help of an electric motor. The position of the object produces circular waves on the surface of the water. On the right hand side at a small distance from the object, there are two slits whose central line is attached to the surface of water.

Page #65
30 Jainism : Through Science Behind it there is a detector for detection of waves. It can be moved in the X direction. The detector fully absorbs all the waves falling upon it, and it also measures the intensity of the waves and their amplitude also. This experiment is also performed in three stages : 1. Measuring with a detector, the intensity of waves at different points, while keeping the two slits open, we get the graph of the results as shown in fig. No. 2c. 2. Measuring with a detector, the intensity of waves at different points, while keeping slit No. 1 closed and slit No. 2 open, we get the graph of results as shown by the line I, in the fig. 2B. 3. Measuring with a detector, the intensity of waves at different points, while keeping slit No. 2 closed and slit No. 1 open, we get the graph of results as shown by the line I,, in the fig. 2B. Graphs of single slits show similar behaviour of particles and waves, while graphs in which the two slits are open, show that the behaviour of particles is different from that of waves. The intensity of waves I,, is not obtained by addition of the waves I, and I,. It means that the effects obtained from the two slits are not independent of each other. It follows that interference takes place. The experiment with electrons is as under : When electrons are emitted from the filament of the heated metal named tungston they behave like real particles. After emission if they are connected with an electric or magnetic field, their direction of movement can be changed. When they are detected by a detector they create pulses in the detector. fig. No. 3 shows when the same electrons pass through slits, like bullets from the gun, they are detected in No. 1, 2, 3, ... etc. Inspite of all this, it is surprising to observe that experimental results obtained from both slits with reference to eletrons and waves are similar to each other. The experiment shows that the elctron behaves in the form of a particle, when one slit is open. While it behaves in the form of a

Page #66
31 Jainism : Through Science wave when two slits are open. The question : "Is an electron a particle or a wave ?" therefore, remains unsolved from the view point of modern physics. We observe that inspite of being in the form of a particle, the members of the microscopic world, can also behave as waves. This fact can provide a basis for the prospective material - particle - wave theory. Similary, the question whether light is in the form of particles or waves also remains unsolved from the view point of modern physics. Such phenomena as interference, polarisation and diffraction with reference to light can be explained only by means of the wave theory, which hopelessly fails to explain the phenomena of photoelectric effect and intensity of radiation. Therefore the particle theory and the wave theory of light are both acceptable today. Regarding this Fritjof Capra makes the following statement in his book named 'The Turning Point': "A few years later, the quantum theory made it clear that even the sub-atomic particles-the electrons and the protons and the neutrons in nucleus - were nothing like the solid subjects of classical physics..... ... They appear sometimes as particles, sometimes as waves and this dual nature is also exhibited by light, which can take the form of electromagnetic waves or particles. The particles of light were first called 'quanta' by Einstein hence the origin of the term 'quantum theory' and they are now known as photons. "This dual nature of matter and of light is very strange. It seems impossible to accept that something can be at the same time, a particle - an entity confined to a very small volume - and wave which is spread out over a large region of space." . "An electron is neither a particle nor a wave. It may show particle-like aspects in some situation and wave-like aspects in others. While it behaves like a particle, it is capable of developing its wave nature at the expense of its particle nature and vice versa, thus undergoing continual transformation from particle to wave

Page #67
32 Jainism : Through Science and from wave to particle." Here comes to an end the history of the particle theory and the wave theory with reference to light from the view point of modern physics. Jain scriptures clearly explain this phenomenon. According to them, there are six fandumental eternal existences (dravyas) namely, 1. Jiva (Soul), 2. Dharma. (medium of motion), 3 Adharma (medium of rest), 4. Kala (Time). 5. Akasa (Space) 6. Pudgal (Matter). Out of these six dravyas Dharma, Adharma and Akasa are formless. They do not have properties of shape, odour, taste, touch and colour. Living together with pudgal, the soul attains a concrete form. But the pure soul is formless i.e. colourless and shapeless. Jain philosophers regard Kala (time) as a dravya and this is a distinct feature of Jain philosophy. Kala is also formless but its existence can be inferred from its functions. In short, every object in the whole universe, whether it is microscopic or macroscopic, visible or invisible, perseptible or imperseptible, is either a pudgal or a soul living in contact with . pudgal (matter). And the minutest particles of pudgal which can never be divided into more particles in any of the three phases of time, (i.e. the past, the present and the future.) is called a paramanu (ultimate atom). A combination of these minutest particles (paramanus) can constitute any object in the universe. A pudgal has infinite energy. A pure soul also has infinite energy. But the great contradiction between the two is that the energy of a soul is self-controlled, while the energy of a pudgal is controlled by living being. Every paramanu of a pudgal has colour, smell, taste and touch (tangibility) and they are the characteristics of a pudgal. Whererver one experiences by means of sense organs or by other means, there surely are assemblages of paramanus and these objects are paudgalic (material). These objects are sometimes so insignificant that their colour, taste, smell and touch are not perceptible to sense organs, but their existence can not be denied on that ground; e.g. though ultraviolet rays and infra-red says cannot be pereceived by our eyes, their influence is received on photographic plates.

Page #68
Jainism : Through Science 33 In the wake of progress in physics it becomes all the more significant to know whether light consists of rays or particles. Are the objects known to classical physics as waves, really waves or are they particles ? If they are really in the form of particles, why is it that they behave like waves ? This needs to be explained. Different types of waves - rays of visible or invisible light, sound waves of different wavelengths, ultrasonic waves of very high frequency and of very low frequency i.e. infrasonic, which are not audible and electromagnetic waves of different frequency and different wavelengths, which are useful in broadcasting radio signals and television signals and signals of other transmitters are known to classical physics. Are all these rays in the form of waves or particles ? This is a very important question of modern physics and we shall try to find its solution. Jain religious treatises state that shabda (sound), Andhakar (darkness), Udyot (coolling, soothing light i.e. moonlight), Atapa (hot light i.e. sunlight), Prabha (irregular spread reflection, interference etc. of light) are modifications of prime matter. All the aforesaid phenomena are constituted of microscopic particles (paramanus) of a matter. In the fifth chapter of TATTVARTHA SUTRA, Umaswati, while defining pudgal (the prime matter) says - prefer trefa cfa TGT: 1 In pudgal (the prime matter) the process of splitting i.e. fission and combination i.e. fusion of particles is ever going on. No object remains in the same condition for ever. e.g. There are billions of cells in our body. Lakhs of them are destroyed every moment and they are replaced by nearly as many newly created cells. In atomic physics the process of fission and fusion is the best examples of splitting and combination of particles. Both these processes need energy. In certain circumstances fusion produces atomic power and in others fission produces atomic power. Uranium, radium etc. used in atomic process emit three types of rays namely alpha (a), Beta (b), and Gamma (y). These rays are nothing but shower of particles of a particular kind. An oscilloscope produces their trace on the screen. Particles of alpha rays are like nuclei of Helium atoms, Beta rays contain electrons and Gamma

Page #69
34 Jainism : Through Science rays are like particles of light and as we have seen the rays of light are also forms of particles which are called photons. The description of types of Varganas i.e. paramanu-units in Jain scriptures also support this theory. There are infinite types of Varganas in the universe but there are only eight classified types of Varganas which are useful to living beings. Their names are as under : 1. Audarika Vargana 2. Vaikriya Vargana 3. Aharak Vargana 4. Taijas Vargana 5. Bhasa Vargana 6. Svasocchwasa Vargana 7. Mano Vargana 8. Karman Vargana. Vargara' is a grouping of units of paramanus of a certain number. Paramanu-units of Audarika Vargana possesses infinite number of paramanus - All fundamental particles such as eletron, proton, neutron, positron, neutrino, quark and so many others that scientists have discovered belong to the Audarik Vargana. Of the eight types of Varganas we here confine our discussion to Taijas Vargana and Bhasa Vargana. Different types of electromagnetic waves and light waves are paramanu-units of Taijas Vargana and sound waves are paramanu-units of Bhasa Vargana. It is very pertinent here to study how sound is created and how it propagates in the universe. The fourth chapter named Bhasa-Jata of the second part of the sacred Jain Agama (canonical book) Acaranga state that sound (Bhasa) has four varieties. 1. Utpatti-Jata, 2. Paryava-Jata 3. Antar-Jata and 4. GrahanaJata. 1. If a living being takes paramanu-units of Bhasa Vargana and releases those after converting them into words or Bhasa, the original paramanu-units of Bhasa Vargana are called Utpatti-Jata 2. If paramanu-units of Bhasa Vargana released according to the above-mentioned process collide with other paramanu-units of Bhasa Vargana that are in a order or disorder of series around the source of sound and convert them into words, these newly converted feesta, 1. More description and explanation is given in Jain tretises like HUE, TERE cita etc.

Page #70
35 Jainism : Through Science paramanu-units of words are called Paryva-Jata. 3. If paramanu-units of Bhasa Vargana released according to Utpatti-Jata process, collide with other parmanu-units of Bhasa Vargana that are in a series around the source of sound and convert them into words, these newly converted paramanu-units of words are called Antara-Jata. 4. Whether they are in an order of series or in a disorder of series, some of the paramanu-units of Bhasa Vargana get converted into words and then they enter the hole of the ear and affect the hearing centre in the mind. They are called Grahana Jata. These units of paramanus, called Grahana Jata have infinite space-points (pradesas). (One pradesa means the volume of space occupied by a single separate paramanu). They occupy space consisting of innumerable prades'as. The life-span of these paramanu-units consists of countless SAMAYAS. In Jain philosophy SAMAYA is the extremely minute unit of time. Even though it seems impossible to calculate how many SAMAYAS make a second, Shri Nandlal Jain has calculated that one second contains approximately a minimum number of 10380 to 10500 SAMAYAS. These paramanu-units have different types of colour, smell, touch and taste. Paramanu-units of words that do not enter the ear, dissolve either in the original paramanu-units of Bhasa Vargana or into other types of paramanu-units. The modern well established classical physics fully accepts the theory that sound is in the form of waves. But according to the logical viewpoint of Jain philosophy, conceived with subtle intelligence, sound is composed of particios. The propagation, reflection, defraction, interference and other phenomena of sound being the subject matter of a separate research article, we do not discuss them here. We return to our original question whether light and electromagnetic waves which have a velocity 3,00,000 kms/sec. are absolutely in the form of waves or particles.

Page #71
Jainism Through Science Max Planck says that energy (light) is emitted in the form of quanta but it propagates in the form of waves. Einstein states that emission and propagation of light are both in the form of quanta. He calls them photons. 36 As a matter of fact, light is composed of minute particles and it propagates in the form of particles. According to Jain philosophy, even photons are composed of infinite and extremely microscopic particles i.e. paramanus. When they propagate, they rotate like a cricket ball or a ball-bearing. Those who play or watch the game of cricket, know that the bowler continuously polishes one side of the ball to make it smooth. And there is a scientific reason for it. Being polished the surface on one side of the ball becomes smooth, while the surface on another side of the ball is comparatively rough. When the bowler throws this ball, air passes fast by the smooth surface and less friction is produced and so the resistance of air decreases. But air passes slowly by the rough surface and more friction is produced and so the resistance of air increases. On account of unequal resistance, the ball diverts to the direction of greater resistance. The bowler throws inswinger and outswingers. There are inswing and outswing types of bowling in cricket. Similarly since photons are composed of innumerable paramanus, when they propagate with a velocity of 3,00,000 kms/ sec. they resist other particles which are more microscopic than photons and therefore, they again and again divert from their original path into two opposite directions and they seem to behave like a wave. Their diversion is caused by unequal (smooth and rough) surfaces and resistance. Unequal mass can also cause their diversion. If there is greater mass on one side and less mass on another side of photon particles, they can behave like a wave. Thus though light and other electromagnetic waves are in the form of particles, they seem to propagate in the form of waves. The distance between the two points in a straight line where light particles divert from its path in same side is called wavelength in modern scientific terminology. The distance of displacement of photons on two sides of its original straight path is called amplitude. The number of diversions of a photon from its straight path in one second is called its frequency.

Page #72
Jainism : Through Science 37 Smooth Surface Less friction More velocity a, amplitude Turning ske 1, Wavelength Less velocity Rouf Surface, More friction Fig No. 4 Fig No. 5 Frequency, wavelength and amplitude of light waves depend on types of photon differing, according to the number of paramanus, they have. Photons of all types of visible and invisible light rays belong to the Taijas Vargaaa. Taijas means light or electricity. Since all electromagnetic waves are created with electricity, they also belong to Taijas Vargana. And where there is electricity, there are positive and negative electric charges. An electric current gives rise to magnetic field when it passes through steel. In short electricity and magnetism are so closely interconnected that they cannot be separated. Paramanu-units of all electromagnetic waves belong to Taijas vargana, while paramanu-units of all sound waves, belong to Bhasa Vargana. Light waves and electromagnetic waves propagate in a straight line, while sound waves do not always propagate in a straight line, but they bend in all directions at the edges of holes, doors, windows etc: Walls etc. do not therefore, obstruct them. Since ionospheric layers reflect radio waves, no satellite is needed for broadcasting of radio programmes. For broadcasting of T.V. programmes scientists put a satellite in the orbit which is at the height of 36,000 kms from the earth because T.V. waves always propagate in a straight line. Sound waves bend because paramanu-units of Bhasa Vargana have a very low velocity of 330 metres/sec. Light waves and

Page #73
38 Jainism Through Science electromagnetic waves do not bend because particles of paramanuunits of light (photons) and those of electromagnetic waves can propagate through atmosphere and outer space consisting of paramanu-units which consist of particles of smaller size and less mass, on account of their velocity, which is as high as 3,00,000 kms./sec. Though the paramanu-units of Bhasa Vargana are useful for propagation of words, they consist of many more paramanus then the units of Taijas Vargana or units of electromagnetic waves. Since the velocity of particles of units of Bhasa Vargana is 1.1 x 10 times less than that of photons, when propagating particles of Bhasa collide with other paramanu-units of Bhasa Vargana, obstruct them, and convert them into words or sound and get reflected. When the velocity of paramanu-units of sound rises, with the help of electromagnetic force to the velocity of electricity, paramanuunits of sound, too, propagate in a straight direction. On the basis of all these scientific facts and on the basis of physics discussed and described in Jain scriptures, we can conclude that paramanus dominate the whole universe and these microscopic particles while retaining their particle form, can behave like a wave. Contrarily to what Fritjof Capra says, their waveform is not created on destruction of their particle form nor does their particle form come into existence on destruction of their wave form. In short, when they are stationary, particles are in the form of particles. When they propagate they are perceived like a wave. But the wave form of particles is never seen. I end this paper with an appeal to research scholars to explore the vast ocean of precious gems of knowledge lying hidden in oriental scriptures and assimilate them with modern science in the larger interest of human welfare.

Page #74
4. Intensity Of Light With regards to light as generally believed by all scientists, we also accept that the intensity of light depends upon the number of photons. Intensity of any kind of radiation depends upon the number of incident particles i.e. photons per unit area per unit time. As the distance between the source of light and light receiving surface increases, intensity decreases with a proportion to be reciprocal of the distance square because the number of photons received by that surface decreases. It is denoted as follows. I a 1/d2 {Where I is intensity and 'd' is distance between source of light and light receiving surface} .: I = K/d2 {Where K is constant for the same source of light and it denotes total number of photons per unit time emitted by a source and it depends upon emissive power of the metal}. ::I-X2 (K=n/t, n depends upon emissive power and light velocity n=eoc) la2 (Where e depends upon an area of emitting surface o = Stefan - Baltzmann constant. c = velocity of light. . d = distance between the source of light and light receiving surface) But photons are scattered in all directions, the number of photons per unit area decreases with proportion to 1/4rtr2.: Here r = d. : 1 em OR

Page #75
40 Jainism : Through Science If either a source of light or a light receiving surface is in motion and they come nearer to each other, their velocity becomes negative then r = d - v.t, where d is an initial distance between the source of light and light receiving surface. And if they go far apart from each other then r = d+v.t .: I = coc/4nt (d 1 v t)2 This formula can be used only for direct light but not for reflected and concentrated light. Doppler's effect can easily be known by this formula. In this formula 'e' does not depend only upon the area of light emitting body but it also depends upon the specific resistance of metal., length of filament and area of a cross section of the filament and it can be determined from the following formula of electricity. In electricity, intensity of light depends upon the watt of a bulb. e. g. Light intensity of 40 Watt bulb is more than 25 watt bulb, in the same way light intensity of 60 watt bulb is more than that of 40 watt bulb. In short as watt increases intensity increases. But W=IR (Where W = watts. I = current in amp. and R=Resistance in ohms) and R = 3 l/a (Where R= Resistance, S = Specific Resistance of metal, l = length of filament in cms., a=area of a cross section of filament in square cms.) Suppose in case of electric bulbs of same company a specific resistance of tungston metal and area of a cross section of the filament might be same forever then R, resistance is directly variable with length of filament. Therefore as length of filament increases resistance increases and with the increment in length of filament watt also-increases, if there will not be any change in current I. But, in practice, it is not possible. Absolute temperature has not been considered here because, it affects only on the frequency of each photon.

Page #76
5. New Concepts About Doppler's Effect Indian oriental philosophical treatises are composed by ancient saints with minute and extra-sensory knowledge, which are completely scientific and true. More than 2500 years later they are able to give a solution of modern scientific problems. According to Jain philosophy voice, darkness, light, shadow, and aura are absolutely the modifications of element matter. And according to Jainism the most micro and completely indivisible particle of element matter is called atom. Though the definition of atom in modern physics and in oriental philosophical scriptures is the same yet their concepts are quite different from each other. Oriental concepts about light and voice are able to solve all difficulties or problems of modern physics. Today, I am mentioning new concepts about Doppler's Effect in case of light. : According to Special Theory of Releativity, Einstein gave a formula for the frequency of moving lightening objects as follows f'=f 1-Cosov/c 1-12/c2 Where f' denotes resultant frequency for moving bodies, f denotes frequency when the body is at rest, v and c are the velocities of moving bodies and light respectively. This is Doppler's principle for all velocities. When = O the equation assumes the perspicuous form f' = 1+v/c 1-v/c If here velocity of source of light is c i.e. v=c, it means ray of light and source of light have equal velocities in the forward direction. Then f' = a and hence according to E = nhf, energy becomes infinite and wavelength becomes zero. And if v = c, i.e. the source of light and the light-approached

Page #77
42 Jainism : Through Science the surface go far apart from each other with a velocity c. If the approaching surface is steady then the source of light goes far and far from it. Therefore according to the equation 11-y/c f-f9 0, the resultant frequency becomes zero, 1+ vlc wavelength becomes infinite and energy beomes zero i.e. photon will remian steady or motionless. Suppose for the Doppler's Effect, the situation is as follows: A is a source of light which is steady and B, C and D are the objects from which B has velocity + v i.e. it goes far from source of light A, with a velocity v, C is steady and D has velocity -v, i.e. it comes nearer to the source of light. Now according to Einstein's equation, frequency of the same photons of the same source of light is different for B, C and D objects. For the B object frequency of photon decreases, while for the D object frequency of the same photon increases, at the same time for object C, it remains constant, What a strange situation it is ! . Though this is mathematically true yet in practical life and logically it is not appropriate or proper. Actually in Doppler's Effect frequency or the energy of each photon remains the same forever. It is not variable according to the velocity of either source of light or light approaching the surface because the source of light emits photons which have always equal or the same energy and the frequency is either steady or it moves in the forward or the reverse direction. Intensity of light or any radiation depends only on the number of photons approaching the unit area of surface per unit time. And therefore the velocity of either the source of light to the approaching surface or the approaching surface to the source of light, increases the intensity of that light. And if they are going far apart from each other, intensity of that light decreases because the number of photons per unit area per unit time decreases.

Page #78
43 Jainism : Through Science A total energy per unit area does not only depend upon frequecny of each photon but also it depends upon number of photons per unit area per unit time. Hence, if intensity increases total energy also increases. Actually in modern physics, according to Jainism (Jain philosophy) and according to my opinion, frequency is absolutely imaginary. Only the particles of voice or light or electromagnetic waves travel in space and their path is serpentine or zig-zag. When they are at rest, there is no frequency, no energy. Only when they are in motion, they have imaginary frequency depending on their serpentine paths and energy depending on their velocity, that might be equal to Newtonian Mechanics K.E --mv2 or-mc?. Where m is the rest mass of photon. Though scientists of modern age believe that photon has zero rest mass yet in calculation of momentum p = mv, (p = mc), they consider that a photon has rest mass. Photoelectric effect also proves that the photons are in the form of the most micro particles. And the following words of the scientists G. Heber and G. Weber say that a photon can be divided into 1 electron and 1 positron. "We only mention the transformation of a photon into 1 electron and 1 positron, the reciprocal process, the manifold transformations among the mesons and transformations from mesons to electrons, photons and neutrons." Solar deflection of star light is also able to prove that photons have some mass.

Page #79
In modern physics, the phenomenon of interference has unique importance and according to the opinion of scientists of modern age it could be explained only by the acceptance of the wave theory of light. On the other hand, the phenomenon of photoelectric effect could be explained only with the help of the corpuscle theory or the particle theory. Hence all the scientists of modern age accept the dual nature of light and they also believe that the subatomic particles like electrons, protons, neutrons etc. also have a dual nature, similar to that of light. On the other hand Jain physics or Jain philosophy absolutely accepts light in the form of corpuscles and according to my opinion it is absolutely true. Therefore, in this article, I give an explanation of the phenomenon of interference of light with the help of the corpuscle theory only. Of course, when light, all the electromagnetic waves and also all subatomic particles, propagate in space, their path is serpentine or zigzag or simmilar to that of waves. Thus there is no difficulty about acceptance of the corpuscle theory of light. Fig No. 1 Fig No.2 6. New Concepts About Interference of Light ON PS 3 2

Page #80
Jainism : Through Science P. D. = 0, 2, 2 ..... P.D., According to the wave theory of modern physics, when two waves from coherent sources superpose each other, the phenomenon of interference takes place. In this phenomenon if the path difference between the two waves, that are superposed on each other is 0, 2, 21, 31,....na then the crest of one wave falls on the crest of the other wave and also trough of one wave falls on the trough of the other wave and as a result constructive interference takes place. If the path difference between two waves is .....(2n-1)-then crest of one wave falls on the trough of the other wave and in same way the trough of one wave also falls on the crest of the other wave and as a result destructive interference takes place. According to modern physics the intensity of light or waves depends upon the amplitude of waves. It is directly proportional to the amplitude. i.e. If amplitude (a) increases, intensity increases and if amplitude decreases, intensity also decreases. In the phenomenon of constructive interference, amplitude of resultant wave on account of superposition of one wave on another wave becomes double, and intensity of a wave is directly proportional to the square of its amplitude. Ia a? (I denotes intensity, a denotes amplitude) .. I'a (2a)? (I' denotes resultant intensity) I' a 4a2 I' = 41(:: a? = 1) According to this equation the intensity of the resultant wave in constructive interference becomes four times greater than the original single wave intensity and it is the maximum intensity of resultant wave. While in destructive interference the resultant amplitude of the resultant wave becomes zero, hence the resultant intensity also becomes zero. In Young's experiment, there is an illuminated slit in screen A

Page #81
46 Jainism: Through Science as shown in fig, No, 3 which emits spherical waves. In the second screen there are two slits having equal distance from the slit of first screen A. They act as the coherent sources. The waves, having the same frequency, the same amplitude and the same wavelength, passing through both slits S, and S, superpose each other and produce interference. In fig, No. 3, dark lines show the crests of both waves coming from slit No. 1 and Slit No. 2. While dotted lines show the troughs of both waves, coming from both slits. We can see from the figure that when a crest of one wave falls on the crest of the other wave or a trough of one wave falls on the trough of the other wave, a constructive interference takes place and both are denoted by dark points. In the same way when the crest of one wave falls on the trough of another wave or a trough of one wave falls on the crest of the other wave, destructive interference takes place and both are denoted by small circles. By putting a screen in the path of these superposed waves, we get bright fringes on the screen in the straight lines of dark points showing constructive interference of light and dark fringes on the screen, in the straight lines of small circles showing destructive interference. Fig. No. 3 BRIGHT DARK BRIGHT DARK BRIGHT

Page #82
47 Jainism : Through Science Now I am giving an explanation of interference, with the help of corpuscle theory according to Jainism. In the phenomenon of interference when both the slits are opened, the photons pass through both the slits in very large numbers simulteneously i.e. at a same time. According to the wave theory when along straight lines of interactions of crest with crest and trough with trough of both waves created by both slits, bright fringes are formed on the screen and along straight lines of interactions of crest with trough and trough with crest of each other, dark fringes are formed as shown above. When the crest of one photon interacts the crest of another photon or a trough of one photon interacts a trough of another photon, there is a collision between the photon particles that are coming from two separate slits at the same time with the same frequency, amplitude and wavelength. Hence after collision, both photons propagate in the direction of resultant vector according to the law of parallelogram. It is denoted by the following equation. e. E Sin (wt - Kr), K -20/is a wave vector. Of course both the photons have the same energy and the same mass after and before the collision and they do not interact with each other and therefore only the intensity of light increases. Law of conservation of mass, energy and momentum can also be applicable to this phenomenon, though scientists believe that photons have no mass. While in the interactions of the crest of one photon with the trough nf the second photon or a trough of one photon with the crest of the second photon, both photons do not collide with each other and they pass through without changing the direction of the other photon. But these same photons change their directions, when their crests fall on the crests of other photons or their troughs fall on the troughs of other photons. As a result along the straight lines, showing the interactions of the crest of one photon with the trough of the other photon, photons will be absent and, therefore such type of interactions form the fringes of darkness. As aforementioned, according to modern physics, intensity of light in constructive and destructive interference depends upon the

Page #83
48 Jainism : Through Science amplitude of the resultant wave. In case of constructive interference it becomes four times greater than the original single wave and in destructive interference it becomes zero. According to Jain physics as I have shown in the articles 'Intensity of Light' and 'New Concepts About Doppler's Effect', intensity of light depends only upon the number of photons per unit area, per unit time. Here, in the constructive and destructive inferference, it is applicable. According to modern physics a distance between two consequtive bright fringes is - and a distance between two consequtive dark d fringes is also r . It means that the area in which the photons are incident becomes half the original area and all the photons coming from both slits, fall on this half area. Hence the number of photons become double and area becomes half. As a result the number of photons per unit area per unit time becomes four times greater than that of a single wave coming from any single slit. Thus the most important phenomenon called interference can be interpreted with the help of corpuscle the theory only.

Page #84
7. Some References to Human Physiology in Jaina Scriptures In Jaina scriptures we get information about different subjects like Physics, Mathematics, Biology, Geography and Cosmology. Similarly we also get some references to Human Physiology i.e. the physical structure of human body. , Jaina scriptures on Karma-philosophy such as Karmagrantha of Sri Devendrasuri, Karmapraksti of Upadhyaya Yasovijay and cosmological treatises like Loka-prakas'a and Brhat-sangrahani give us an idea of different types of bone-joints. The technical word, used in the Jaina scriptures for bone-joints, is samghayana. The names of bone-joints are as follows: (1) vajrarsabhandraca, (2) rsabhanaraca, (3) naraca, (4) ardha-naraca, (5) Kilika and (6) sevarta. In the first bone-joint, vajrarsabhanaraca, there are two markatbandhas, one bandage and a bone-pin. Two markat-bandhas are surrounded by a bandage of bone and a bone-pin passes through the bandage and two bones, which are joined. (fig. 1) Except a bone-pin, the second bone joint rsabhanaraca samghayana is just like the first bone-joint. (fig.2) The Third bone-joint, naraca, is formed by only two markat-bandhas (fig. 3) while in the fourth bone-joint ardha-naraca, there is only one markat-bandha. (fig.4) In the fifth bone-joint kilika, two bones are joined with a bone-pin. (fig.5) And in the last i.e. the sixth sevarta samghayana bones are attached to each other as shown in the figures 6 (A), (B) and (C). According to the Jaina treatises, at present we all possess the last sevarta samghayana> and that is why our bones move from their original position with a slight jerk. The first samghayana is the strongest bone-joint, while the last samghayana is the weakest bone-joint. Jaina scriptures describe that the stronger the bonejoint, the better or worse work can be done by the animals or men. So only a possessor of the first type of bone-joint, i.e. he, who has

Page #85
So Jainism : Through Science Fig. 1 Vajrar sabhanaraca Fig. 2 Rsabhanaraca Fig. 3 Naraca 11 Fig. 4 Ardhanaraca Fig. 5 Klika .. R Fig. 6 Seraria

Page #86
Jainism : Through Science 51 vajrarsabhanaraca samghayana, can free himself from the bondage of karma. i.e. he can attain emancipation, and due to the worst actions he even goes to the seventh hell also.3 Similarly all men, with different types of bone-joints, have different bearing power. Kalpa-sutra approves that only Lord Mahavira could endure the great calamity caused by god Sangama, because he had the first type of bone-joint. Loka-prakas'a (part III) and Brhat-samgrahani mention that the number of ribs of a man's (human) skeleton during the first, second and third sub-divisions (aras) of the second half of the time-cycle (avasarpini) and the sixth, fifth and fourth sub-divisions (aras) of first half of the time-cycle (utsarpini) is 256, 128 and 64 each and the height of their bodies is 3 Krosas, 2 Krosas and 1 Kros'a * respectively. So we conclude that in avasarpini, the number of ribs decreases as time passes. And so at present we possess only twelve ribs. Tandulaveyaliya-payanna and Pravacana-saroddhara give details of human biology of the present time. There are twelve ribs. They arise from the twelve joints of the back-bone of human body and join with the breast-bone, to form a cage. There are also six halfribs hanging on each side of the back-bone. Technically they are called Kataha. Without any bone, a tongue is seven angulas long and its weight is 4 palas. The weight of each cornea is 2 palas. There are four parts of the skull, each is called kapala. The weight of flesh, in the cavity of the chest-cage, perhaps lung, is 3.5 palas, while the heart's weight is 25 palas. There are 160 bone-joints in our body and two intestines, a small one and a large one, each weighing five vamas. The small intestine is long but thin and the large intestine is short but thick. In the small intestine formation of urine takes place by absorbing useful elements from the digested food and in the large intestine formation of excretion takes place by absorbing urine. Tandulaveyaliya-payanna and Pravacana-saroddhara mention that generally men, women and impotents possess 700, 670 and 680 veins respectively. Their situation is as follows : 160 veins going upwards from the navel (Urdhvagamini)

Page #87
52 Jainism : Through Science 160 veins going downwards from the navel (adhogamini) 160 veins going oblique on both sides of the navel (tiryaggamini) 160 veins going downwards to anus (adhogamini guda pravista) 025 veins possessing mucus or cough (slesmadharini) 025 veins possessing bile (pittadharini) 010 veins possessing semen (sukradharini) The speciality of the yoni (female organ) has been described in the ninth chapter of the Pannavana-suttam' and in the third chapter of the Thananga-Suttam. It is of three types : (1) kurmonnata, (2) sankhavarta and (3) vansipatra. The terms denoting these three types of yoni are descrptive and self-explanatory. The term kurmonnata suggests its tortoise like curve, the term sankhavarta suggests its conch like coiled shape and the term vansipatra suggests its resemblance to bamboo leaf. The kurmonnata yonis give birth to great personalities such as Tirthankaras, Cakravartis and Vasudevas. Striratna (Chief queen of Cakravarti) has invariably the sankhavarta yoni. Many living beings descend to this yoni but they invariably die before their actual birth. That is, none is born from this yoni. Acarya Malayagiri records an old view that Striratna's embryo gets destroyed on account of excessive heat of her sex passion. (prajnapana-tika, folio 228 A). Generally women have yonis of varisipatra. We find in the Bhagavati-sutra (sataka 2, uddesaka 5), the Pravacana-saroddhara (p. 296) and the Tandulaveyalliya-payanna that on account of gaseous trouble or if some devil makes the embryo stable, it could live for 12 years at the most. After that period the embryo dies or takes a birth through a vulva.8 On account of sinful actions of previous births one could live as an embryo for a maximum period of 24 years by descending again to the same embryo after the first twelve years.' In Jaina treatises, technically it is called kaya-sthiti of embryo. Tandulaveyaliya and Vicara-ratnakara of Sri Kirtivijay Upadhyaya describes the developing process of human embryo during different months of pregnancy.10 In the first week of pregnancy sperms and blood combine to form a liquid solution and in the second week

Page #88
Jainism : Through Science 53 it becomes more solid, in the third week tissues multiply in number. At the end of the first month, the weight of the embryo rises to three karsas i.e. 48 masas or 240 gunjas. During the second month, the embryo looks like a cubic piece of tissues and develops into a more solid form. In the third month the mother desires a particular thing because of the embryo. During the fourth month of pregnancy, different parts of the mother's body such as breast or mammary glands get nourished. In the fifth month, formation of two hands, two feet and a head takes place. In the sixth month, blood and bile are formed and during the seventh month 700 veins, 500 functional cavities, 9 main pipes (dhamanis) take their shapes. At the end of the seventh month construction of 99 lakhs of hair-holes and 3.5 crores of hair take place. During the last month the embryo becomes completely ready for independent life. Tandulaveyaliya and Vicara-ratnakara show that if the embryo is on the right side in the womb of the mother, its modification takes place as a boy or male and if the embryo is on the left side in the womb, it becomes a girl or female." We find the reproductive period of men and women during life time in Pravacana-saroddhara and Tandulaveyaliya-payanna. If the longevity is of a hundred years, mostly men and women can reproduce a child from 16 years to 75 years and from 12 years to 55 years respectively. 12 The developing time for human embryo is 277 days approximately and Kalpa-sutra also approves of this fact by giving the developing period of Tirthankaras' embryo in their mother's womb.13 Fertilization of an egg with a sperm i.e. descending of soul to a woman's womb takes place within 12 muhurtas i.e. 9 hours and 36 minutes after the copulation of man and woman within: 12 days after the menstruation period. 14 Eventhough the menstruation cycle in woman's body and the reproduction of sperms in man's body start at the age of 12 years and 16 years respectively, they become capable to reproduce a healthy and well-developed child at the age of 16 years and 20 years respectively.15

Page #89
54 Jainism : Through Science After giving an anatomical idea about the human body and embryology, the authors of Jaina scriptures give us the sermon that we have got a precious human life as a reward of auspicious deeds of previous births and after bearing great sufferings in our mother's womb. So, we should use this precious life for emancipation of soul by doing good actions and attaining spiritual knowledge. Otherwise our precious human life becomes meaningless. (Jain Journal, July, 1986) 1. saMghayaNamaTThinicao taM chaddhA vajjarisahanArAyaM / taha risahanArAyaM nArAyaM addhanArAyaM // 38 // kilia chevaTuM iha risaho paTTo akiliA vajja ubhao makkaDabaMdho nArAyaM imamurAlaMge // 39 // (The First Karmagrantha of S'ri Devendrasuriji Verses - 38 and 39) * Loka prakas'a of S'ri Vanayavijayji part-I, Sarga - 3 Verses - 398 to 408. * Bruhat Samgrahani Sutra of S'ri Candrasuriji Verses - 159 - 160 * Karma prakriti, Commentary on the First Verse, by S'ri Yashovijayji 2. saMpai khalu Auso ! maNuyANaM chevaDhe saMghayaNe vaTTai / ____ [Tandulaveyaliya payanna pp.27] 3. chevaDheNa u gammai, cauro jA kappa kiliAIsu / causu dudu kappavuDDI paDhameNaM jAva siddhI vi // 162 // do paDhama puDhavI gamaNaM, chevaDhe kiliAi sNghynne| ikkikka puDhavI vuddi,................255|| [Bruhat Sangrahani Sutra of Sri Candrasuriji. Verses - 162 and 255]. 4. Kalpasutra - Subodhika Commentary by S'ri Vinayavijayji Sixth part. 5 * Commentary on Bruhat Samgrahani Sutra Verses -3 and 4. * Loka prakas'a part-III of S'ri Vinayavijayji Sarga - 29 Verses - 178-276-277-284.. * Tandulaveyaliya payanna pp. 26-A. * Kala Saptatika prakarana Verses - 10 6. * Auso ! aNupuvveNaM aTThArassa ya piTThakaraMDagasaMdhio bArasa paMsaliyA karaMDA chappaMsulie kaDAhe,..... caupaliyA jibmA, dupaliyANi acchINi, caukavAlaM siraM........ sattuMguliyA jIhA, achuTTapaliyaM hiyayaM paNavIsaM palAiM kAlija, do aMtA paMcavAmA paNNattA - taM jahA - thUlaM te ya 1 taNuyaMte ya 2 tatthaNaM je se thUlate teNa uccAre pariNamai, tattha NaM je se taNuyaMte teNaM pAsavaNe pariNamai........Auso !imaMmi sarIrae saTThisaMdhisayaM.......sattasirAsayAI.......Auso ! imaMmi sarIrae saTThi sirAsayaM nAbhippabhavANaM uDDagAmiNINaM....... Auso ! imaMmi sarIrae saTThi sirAsayaM nAbhippabhavANaM ahogAmiNINaM,....... Auso ! imaMmi sarIrae saTTi sirAsayaM nAbhippabhavANaM tiriyagAmiNINaM...... Auso ! imassa jaMtussa saTThisirAsayaM nAbhippabhavANaM ahogAmiNINaM

Page #90
55 Jainism : Through Science gudappaviTThANaM....... Auso ! imassa jaMtussa paNavIsaM sirAo pittadhAriNIo, paNavIsaM sirAo siMbhadhAriNIo, dasa sirAo sukkadhAriNIo, sattasirAsayAI purisassa, tIsUNAI itthIyAe vIsUNAI paMDagassa....... [Tandulaveyaliya payanna pp. -35, 36-A] * aTThArasapiTThakaraMDayassa saMdhIu huMti dehami / bArasapaMsuliyakaraMDayA ihaM taha ccha paMsulie // 68 // hoi kaDAhe sattaMgulAI jIhA palAi puNa cauro acchIu do palAI siraM, tu bhaNiyaM caukavAlaM // 69 // achuTTapalaM hiyyN.........| kAlejayaM tu samae paNavIsa palAI nidiTuM // 70 // aMtAI donni ihayaM patteyaM paMca paMca vAmAo / saTThisayaM saMdhINaM, ......... // 71 // ..................... saTThisayaM annANavi sirANa ahogAmiNINa tahA // 73 // saTThisayaM tu sirANaM nAbhippabhavANaM siramuvAgayANaM / ........... avarANa gudapaviTThANa hoi saTThisayaM taha sirANaM / ........... tiriyagamANa sirANaM saTThisayaM hoi avarANaM // 76 // ........... paNavIsaM siMbhadharaNIo // 77 // taha pittadhAriNIo paNavIsaM dasa ya sukka dharaNIo iya satta sirasayAI nAbhippabhavANaM purisassa // 78 // tIsUNAI itthINa, vIsahINAMi hu~ti saMDhassa / .......... [Pravacan Saroddhara. pp. 402.] 7. * Loka prakas'a part-I of S'ri Vinayavijayji Sarga-3 Verses-55 to 60. * Pannavana Suttam pp. 192. Published by Mahavira Jain Vidyalaya * Bruhat Samgrahani of Sri Candrasuriji Verses-325. 8. * gabbhaTThi maNussINukkiTThA hoi varisabArasagaM / [Pravacana Saroddhara of Sri Nemichandrasariji pp. 401-A] * (4) maNussI gabbhe NaM bhaMte ! 'maNussIgabbhe' ttikAlao kevacciraM hoi ? goyamA ! jahanneNaM aMtomuhattaM ukkoseNaM bArasaM saMvaccharAI / [Bhagavati Sutra part I pp.98 published by Mahavira Jain Vidyalaya] * koi puNa pAvakArI bArasa saMvaccharAI ukkosaM / acchai u gabbhavAse asuippabhave asuiyaMmi // . ___[Tandulaveyaliya payanna pp. 14-A] 9. [5] kAyabhavatthe NaM bhaMte ! "kAyabhavatthe" tti kAlao kevaccivaraM hoi ? goyamA ! jahaneNaM aMtomuhuttaM ukkoseNaM cauvIsaM saMvacchaMrAI / (Bhagavati Sutra part-I pp. 98, published by Mahavira Jain Vidyalaya) * gabbhassa ya kAyaThii, narANa cauvIsa varisAiM / [Pravcana Saroddhara of S'ri Nemichandrasuri pp. 401-A]

Page #91
56 Jainism: Through Science * tu zabdAt manuSyatirazcAM kAyasthitiH caturviMzativarSapramANA........ tAvat sthitiriti / [Tandulveyaliya payanna pp.-6] 10. * imo khalu jIvo ammApi saMyoge mAu uyaM piusukkaM te tadubhaya saMsadvaM kaluSaM kibbisaM tappaDhamAe AhAraM AhAritA gabmattAe vakkamai sattAhaM kalalaM hoi, sattAhaM hoi abbuyaM / (sUtra - 1) abbuyA jAyae pesI, pesIo ya ghaNaM bhave // to paDhame mAse karisUNaM palaM jAyai 1. bIu mAse sI saMjaya ghaNA 2. tai mAse mAue dohalaM jaNai 3. cautthe mAse mAue aMgAI pINei 4. paMcame mAse paMca piMDiyAo pANiM pAyaM siraM ceva nivvattei 5. chaTTe mAse pittasoNiyaM uvaciNei 6. sattame mAse sata sirAsayAI (700) paMca pesI sayAI (500) nava dhamanIo nava nauDaM ca romakUvasayasahassAI nivvattei (99,00,000) viNA kesumaMsuNA / saha kesamaMsuNA adbhuTThAo romakUva koDIo nivvate / aTThame mAse vittI kAyo havai / (sUtra -2 ) 11. * dAhiNakucchI purisassa hoi, vAmA u itthIyAe ya / Vicara ratnakara pp-171-A 12. paNapannAe pareNaM joNI pamilAyae mahiliyANaM / paNasattarii parao pAeNa pumaM bhave'bIo // * 13. * dunni ahorattasae saMpuNNe sattasattariM ceva / [Tandulaveyaliya payanna pp-7] gabrbhami vasai jIvo, addhamahorattamaNNaM ca // 8 // [Tandulaveyaliya payanna pp-6] * tathA coktaM sthAnAGgaTIkAyAm - mAsi mAsi rajaH strINAmajastra zravati tryaham / vatsarAt dvAdazAdUddhavaM yAti paJcAzataH kSayam // [Tandulaveyaliya payanna pp. 4] [Ibidem pp. 5-A.] [Tandulaveyaliya payanna pp. 3-A] And the Kalpasutra Subodhika Commentary on the last sutra of the fourth part. 14. * maNusa paMceMdiya tirikkha joNiya bIe NaM bhaMte / joNibbhUe kevatiyaM kAlaM saMciTThii ! goyamA ! jahanneNaM aMtomuhuttaM, ukkoseNaM' bArasamuhuttA ! [The Bhagavati Sutra part 1 pp-98 published by Mahavira Jain Vidyalaya ] * riusamaya vhAyanArI narovabhogeNa gabmasaMmUha / bArasamuhutta majjhe, jAyai uvariM puNo neya // * bArasa ceva muhuttA, uvariM viddhaMsa gacchai sA / 15. * tathA coktaM sthAnAGgaTIkAyAm..... pUrNaSoDazavarSA strI, pUrNa viMzena saMgatA / [Pravacan Saroddhara pp. 401 ] [Tadulaveyaliya payanna pp. 4] zuddhe garbhAzaye 1, mArge 2, rakte 3, zukre 4, 'nile 5 punaH /

Page #92
Jainism : Through Science vIryavantaM sutaM sute tato nyUnAbdayoH punaH // rogyalpAyuradhanyo vA garbho bhavati naiva vA // [Tandulaveyaliya payanna pp.-5-A.] IN. B.: The Pravacan Saroddhara, the Tandulaveyaliya payanna and the Vicararatnakara are published by Sri Devacanda Lalabhai Jain Pustakoddharaka Fund Surat.

Page #93
8. The Jain Philosophy And Its Two Schools Of Thought Among Indian philosophies the Jain philosophy holds a position of importance. When Mahavira revived the Jain philosophy, sacrificial rites, animal sacrifices and practices of offering oblations into the sacrificial fire, prevailed everywhere. The Jain philosophy was based on the principle of ahimsa (non-violence). The Buddhist philosphy, which was its co-nascent and contemporaneous, was also based on the principle of ahinsa. In the course of time the principle of nonviolence lost ground in the Buddhist philosophy. But it kept its ground in the Jain philosophy. Generally speaking, every philosophy except the charvak philosophy believes in the principle of soul and in the initial stage it believed in the principle of ahimsa. But in the process of time ahimsa was replaced by himsa in all those philosophies and the practice of offering oblations in sacrificial rites began. Among Indian philosophies there is a school of thought which believes that all the relations in this world (sassar) are fake. 'Brahma exist, the world is fake.' Nobody is anyone's own. All have come alone and have to go alone. There is another school of thought which says that you should do to others as you do to yourself. All are yours and you are of all. As you are, so are others. What you do not like, others also do not like. What you like, others also like. You should, therefore, do to others, what you would like to be done to you and never to do to others, what you would not like to be done to yourself. This school of thought makes a man introvert, solitary and averse to samsar (world). It shows the transcience of samsar and helplessness of all living beings. There are people who believe that according to this school of thought a man's relations with Samsar end with his death. When a man becomes exclusively fanatical

Page #94
Jainism: Through Science about this school of thought, he becomes absolutely selfish. When a group of such persons gains the ascendancy, the principle of ahimsa disppears from the sector. Sometimes such a person begins to hate the relations of samsar and takes a fancy to a monk's life. But no man can live in isolation. Man is a social animal. For necessities of life, he has to depend on the society of men. In theory a man may believe that all the relations of samsar are fake and false but in practice he will have to keep relations with samsar. Under the influence of this school of thought he may keep himself mentally aloof from the relations of samsar. In that case he may not be infatuated with samsar and may be relieved of one cause of karmic bondage. And this precisely is the achievement in the life of those, who belong to this school of thought. 59 There is another school of thought, which teaches us to deal with all living beings as ourselves.3 This is possible only if we are able to feel the miseries suffered by all living beings. If such an ideology runs through the veins of a man, he never thinks that this is mine and that is yours. He regards not only all human beings but also all living beings as himself. This sort of person is annoyed by miseries of any living being. He can know their miseries, if he has relations with all living beings. The man who belongs to this school of thought has to keep relations with not only human beings but also all animals, even plants and trees, earth-bodied, water-bodied, fire-bodied and air-bodied organisms. He has to think of their pains and pleasures. Those who belong to this school of thought do their best for the welfare of all living beings. They always try to make them happy and are on their guard to see that they are not even mentally annoyed. This pricisely is the important base of the principles of Jain philosophy. This precisely is the essential ahimsa. In Jain philosophy, we find both these ideologies and they both are regarded as equally important. Man is the most thoughtful and reflective animal in the whole universe and man alone is capable of spiritual and material progress. Philosophers have spread out these two ideologies. So that man may not be disappointed in miseries and dissipated in happiness. When he is in a miserable condition, surrounded by what is not desired and deprived of what

Page #95
60 Jainism : Through Science is desired, an ordinary man loses mental equilibrium. The former of these two ideologies" (I am alone and nothing belongs to me. I belong to none) helps to maintain the mental equilibrium. He who wishes good of others should not bother about his own unhappiness. This ideology enables a man to bear his unhappiness. In short this former ideology helps a man to maintain his equilibrium in the midst of miseries and poverty and to contemplate upon the natural form of the soul. This is why this ideology has its own importance in Jain philosophy. If this thought is well conceived, one becomes blessed. To an ordinary man this ideology is congenial because generally speaking, the relations of mother, father, son, daughter, husband, wife etc. of this birth do not come with us in its original form. They end here. But really speaking our soul has made such relations in every birth. But at the present time we do not remember those relations at all. Naturally, therefore, man regards these relations to be transient. But thinking very minutely one is convinced that it is not that these relations end only here. The relations of friendship as well as those of hostility continue in our next birth. We have before us illustrations that prove this. What is the relation between Bhagawan Mahavira's pet disciple Gautam Indrabhuti, the first Ganadhar and Bhagawan himself. Is the teacher-disciple relation confined to this birth only ? No, the relation and the guru-worship can be traced back to Bhagawan Adinath's dispensation, when Bhagawan Mahavira's soul lived as Bharat Chakravarti's son, Marichi. Marichi took initiation (Pravrajya) at the hands of Bhagawan Adinath. But shortly afterwards he found himself to be unable to live a monk's life and so he assumed the dress of a tridandi (a sannyasi) who holds the staff symbolizing the three controls of speech, mind and body. Then he gave sermons to those who came to listen to his sermons and then sent them to Bhagawan Adinath. Once after Bhagawan's Nirwan (death), a prince named Kapil went to him. He listened to his sermons and expressed his desire to take initiation. As usual Marichi sent him to Bhagwan's monks. Kapil, the prince, did not go to other monks and adopted tridandi's dress in the presence of Marichi. Afterwards, when Marichi's soul was born as Triprustha Vasudev, Kapil's soul was born as his charioteer. In course of time Marichi and Kapil became

Page #96
Jainism : Through Science 61 Bhagwan Mahavira and Indrubhuti Gautam respectively. This is an illustration of friendship. Hostile relations also accompany us to other births. For that also let us talk of an incident from Bhagwan Mahavira's life. Bhagwan was put to torture by a cowherd who pushed pegs into his ears. What was its cause? Was it not the cause that in the birth of Triprustha Vasudeva, Bhagwan had got melted lead poured into the servant's (Shayyapalak's) ears ? Also having attained omniscience Bhagwan Mahavira sent his first disciple Gautam Indrabhuti to enlighten a farmer. Gautam enlightened him and brought him to Bhagwan Mahavira. On seeing Bhagwan the farmer said "If this is your Guru, I don't want to stay with you". He ran away. Why ? Even today we have a strong desire to see that great man. We have an earnest longing for paying our obeisance to him. He was extremely holy. But on seeing him the farmer ran away, Why ? The farmer was none else but the lion whom Bhagwan Mahavira in his birth (Bhava) of Triprustha Vasudeva had smashed to death without weapons. The same lion had been reborn as the farmer. Such incidents are many. That is why a great man has said, "A man should know others to be his relatives of a past birth, on seeing whom love arises and anger abates." yaM dRSTvA vardhate snehaH krodhazva parihIyate / sa vijJeyo manuSyeNa, hyeSa me pUrvabAndhavaH // Philosophically speaking, all the relations of samsar are transient because they last only till attainment of emancipation (moksa). These relations are only an external efficient cause (nimitta) of Karmic bondage but the efforts of soul are the material causes of Karmic bondage. These efforts (Bhava-chitta, tendencies) are the basic cause of Karmic bondage. But external efficient causes also go a long way in establishing these tendencies. Even in the face of these external efficient causes namely the relations of samsar, if the soul can be aloof, it is the best. It is these ideologies of transience of samsar that supply the soul with the strength to be aloof. These ideologies are thus capable of destroying even Mohaniya (infatuating) Karma. These ideologies can destroy the state of attachment.

Page #97
62 Jainism Through Science Let us now talk of the other school of thought. According to it all are yours and you belong to all. This school of thought believes that the whole world is a family. As the total annihilation of infatuation (moh) as well as good and bad attachment is indispensable to the attainment of the stage of Veetarag (emancipation), so the annihilation of aversion is also indispensable. This aversion may be good or bad. Omniscience can be attained only after it has been annihilated. Aversion to him who does harm to the Jain dispensation (shasan) or insults Veetarag (Tirthankara), is good aversion. In order to annihilate all sorts of aversion this school of thought says that all living beings are your friends. Nobody is your enemy and you are nobody's enemy. The welfare of all living beings is, therefore, your welfare. You should therefore do your best for the welfare of all living beings. These feelings (bhavana) are feelings of friendship. These feelings of friendship express themselves in life only after one has totally annihilated the vice of jealousy and has perfectly developed the joyful tendency (pramod bhavana) to delight in good qualities, happiness and prosperity of others. All living beings of the world can be happy, only when the ocean of compassion is roaring in the heart. This campassion should be accompanied by disinterestedness. Driven by compassion, if you try to rid a person of his vices, he somtimes sees your selfishness in your good act of compassion. Instead of getting rid of his vices, he slanders you. Under such circumstances if the compassionate person is not disinterested, he delves deep into aversion instead of destroying aversion. He expands his own samsar instead of diminishing it. When a man is happy, he is capable of making others happy. He should be fully prepared to understand the miseries of others. This ideology plays an important role in making a man love other human beings, animals and the whole universe of living beings as he loves himself. Once this tendency has been developed, man regards other living beings as himself. He keeps not only himself but also other living beings away from whatever he finds to be painful and tries to make them happy. In absence of this ideology compassion, dharma () or ahimsa (non-violence) can not subsist in the world. Only that soul can be a Tirthankara through whose veins this ideology runs. A layman has this ideology in a

Page #98
63 Jainism : Through Science very small degree and that is why he ordinarily thinks of his own pains and pleasures. He does not think of pains and pleasures of other living beings. That is why a poet says, "Miseries of the miserable, a happy man cannot understand. If he understands them fully miseries cannot subsist in the world." But it is, this seed of compassion that sprouts up in the presence of congenial circumstances, atmosphere and inspiring forces and in course of time it blossoms and grows like a banyan tree and becomes powerful enough to do good to whole world of living beings. Brahma Satyam Jagan Mithya (Vedant) 2. Atmavat Sarvabhutesu Yah Pasyati Sah Pasyati (The Gita, Canto II) 3. The Dasavaikalik Sutra 4. The Santharaporisi Sutra 5.6. "Guru Gautamswami" by Ratilal Dipchand Desai, Page 46, Line 13 and its foot note 7. Samsar means the birth-death cycle. O nole

Page #99
Jainism : Through Science INDEX OF PROPER NAMES Adinath, Bhagwan 60 Bharat, Cakravarti 60 Boltzmann 22,39 Bornard, Jean, 20 Broglie, De 25,26,27 Candrasuri, Acarya, 54,55 Colebrook, C.T. 12,13 Devendrasuri Acarya, 49,54 Dewison, C.J. 27 Doppler, 40,41,42,48 Einstein, Albert, 3,4,5,6,8,10,11, 13,14,16,17,23,24,25,31,36,41,42 Faraday, Michael 3,20 Faucault, Lean 20 Fresnel, A.J. 20 Fritjof Capra 18,31,38 G. R. Jain 12,13 Gautam, Indrabhuti 8,60,61,62 Germer 27 G. Heber 43 G. Weber 43 Hertz, Heinrich Rudolf 21,22 Huygens, Christian 19 Jeans, 22 Kapil, 60 Kirchhoff 22 Kirtivijay, Upadhyaya 52 Lenard, 23 Mahavira, Lord (24th Tirthankara of Jainism) 6,51,57,60,61 Mahendrakumar 'Dvitiya' Muni 13 Malayagiri, Acarya 52 Marichi 60 Max well, James Cleark 20,21,22 Max Planck 22,23,24,26,36 Nandalal Jain 12,35 Nemicandrasuri, Acarya 55 Newton, Isaac, '19,20 Rayleigh 22 Stefan 39 Sudarshan, E.C.G. 3 Thomson, J.J. 21,23 Triprusth Vasudev 60,61 Umaswati, Vacaka, 33 Vinayavijay, Upadhyaya, 54,55 Wien, 22 Yas'ovijay Upadhyaya 49,54 Young, 46

Page #100
viSayAnukrama 1. (a) jainadharma : vijJAna kI kasauTI para : DaoN. anilakumAra jaina (ba) samAdhAna : DaoN. anilakumAra ke praznoM kA 2 (a) AlU choDo, mUlI choDo - kaSAya choDo, krodha choDo - gaNeza lalavAnI (ba) gaNeza lalavAnI kA khata : julAI - agasta '87 3. prakAza : sajIva yA nirjIva ? 4. tIrthaMkara : jaina AhAra-vijJAna vizeSAMka 5. jainadarzana aura Adhunika vijJAna meM kAla kI vibhAvanA 6. z2ala : sacitta aura acitta (a) agavAnI : eka nayI AbohavA kI, kareM kyoM ? kare kauna ? kareM kaise? - nemIcanda jaina ___(ba) vastuniSTha mUlyAMkana khataranAka hogA 8 (a) mujheM ve na vijJAna - sammata lage, na tarka-saMgata - jatanalAla rAmapuriyA (ba) pAkA, acita yA prAsuka jala : svarUpa aura samasyAeM 9. vigai aura mahAvigai . vizeSanAmasUci

Page #101
preSaka : DaoN. gulAbacandra jaina (rIDara bhautikI,zAsakIya iMjIniyarIMga kAleja) AvAsa- DI-3, dharamapurA kAlonI naM.eka jagadalapura - 494 005 jilA :bastara (ma.pra.) di.10-11-88 . pUjya munivarajI, vinamra nmn| tIrthaMkara patrikA aMka (kra.195-196) julAI-agasta 1987 kA paDhane ko mila gayAeka mitra ke ghara |ddoN. anilakumAra jaina ke prazno ke uttara Apake dvArA die gaye haiM usa aMka meM / satya ke prati ApakI pratibaddhatA pUrvaka Apake samAdhAna kI zailIse maiM bahuta prabhAvita huaahuuN|maiN isa viSaya meM rucivAna hU~ / kintu koI prAmANika vyakti mila hI nahIM rahA thA |kyaa maiM AzA kara sakatA hU~ ki Apa mujhe mArgadarzana karane kI kRpA kreNge| ApakA patA tIrthaMkara aMka kra.199 se likhA hai / ApakI kRpAkA AkAMkSI gulAbandra jaina

Page #102
1.(a) jainadharma : vijJAna kI kasauTI para ' - DaoN. anilakumAra jaina jainadharma kA dArzanika pakSa yuktiyukta ata: akATya hai, usake Age-pIche koI prazna-cihna nahIM hai; kintu jahA~ taka bhUgola, khagola, khAdya-akhAdya Adi kA prazna hai vibhinna yugoM meM tarahataraha ke dabAva una para Aye haiM, ataH yadi unheM lekara kucha zaMkAeM sAmane AtI haiM to isameM Azcaryajanaka kucha bhI nahIM hai / DaoN. jaina, jo aMkalezvara meM taila evaM prAkRtika gaisa Ayoga ke sahAyaka nirdezaka haiM, ne kaI buniyAdI savAla uThAye haiM - hameM AzA hai jaina vidvAn inake anudvigna aura saMtulita uttara dene kI kRpA kareMge / - saMpAdaka vartamAna yugameM vijJAna ne eka krAntikArI parivartana lA diyA hai / bahuta-sI asaMbhava bAtoM ko saMbhava kara dikhAyA hai / kaI kSetroM meM pracalita andhavizvAsoM ko dUra kara usane vastusthiti ko prastuta kiyA hai| vijJAna meM sabhI siddhAntoM kA prayoga karake unakI satyatA kI jA~ca kI jAtI hai; isI kAraNa yaha sarvamAnya hai ki vijJAna prAyogika AdhAra para jo kucha kahatA hai vaha satya hai / yaha kahanA to anucita hogA ki vijJAnane prakRti kI sabhI paheliyoM kA hala DhUMDha liyA hai; lekina yaha satya hai ki jo kucha usane kara dikhAyA hai, vaha sahI hai| ___ Aja kA yuga vijJAna kA yuga hai; ata: cAhe vaha darzana ho yA dharma jaba taka hama kisI siddhAnta ko prAyogika AdhAra para nahIM parakha lete, taba taka vaha siddhAnta mAtra anumAnoM aura kalpanAoM para AdhArita huA raha jAtA hai| Aja kA manuSya itanA sAvadhAna hai ki vaha binA jA~ce-parakhe kisI bAta ko mAnane ko taiyAra nahIM hai| yadi hama jainadharma ko dUsare logoM ke sAmane prastuta kareM to usase pahale usakI vaijJAnika jA~ca-parakha kara lenA Avazyaka hai anyathA koI bhI hamArI bAta nahIM mAnegA / yahA~ hama kucha una pahaluoM para vicAra kareMge jo vijJAna tathA tarka kI kasauTI para khare nahIM utarateM haiM / loka kA svarUpa jainadharma meM loka ke svarUpa kA vizada varNana kiyA gayA hai / ise tIna bhAgoM meM bA~TA gayA hai / Urdhvaloka, madhyaloka tathA adholoka / madhyaloka meM kaI dvIpa tathA samudra haiM / jambUdvIpa bilkula madhya meM hai / usake cAroM ora lavaNa samudra hai, phira usake Age dvIpa phira samudra Adi /

Page #103
Jainism : Through Science jambUdvIpa ko bhI sAta kSetroM meM bA~TA gayA hai, jaise - videha kSetra, bharata kSetra, airAvata kSetra Adi / bharata kSetra ke punaH chaha khaNDa haiM - eka Arya khaNDa tathA pA~ca maleccha khaNDa / pRthvI thAlI kI taraha capaTI hai| do sUrya tathA do caMdramA pRthvI kI nirantara pradakSiNA karate haiM / lAkhoM deva sUrya tathA candra vimAnoM ko nirantara khIMcakara (dhakkA de kara) calAte rahate haiM / jaina bhUgola Aja vijJAna kI kasauTI para zata-pratizata galata sAbita hotA hai / vijJAna ne prayoga karake jina tathyoM ko sAmane rakhA hai, unameM se kucha isa prakAra haiM : pRthvI geMda kI taraha gola hai / pRthvI sUrya kI tathA candramA pRthvI kI parikramA karate haiM / pRthvI para dikhane vAlA mAtra eka sUrya tathA eka candramA hai; lekina jaina ina tathyoM ko mAnane ko taiyAra nahIM haiM / upagraha kI sahAyatA se pRthvI ke kaI citra liye jA cuke haiM, unase bhI pRthvI kA gola honA siddha hotA hai| Aja vijJAna ke pAsa itane sAdhana upalabdha haiM ki manuSya candramA taka pahuMca cukA hai; taba kyA jambUdvIpa meM hI sthita videha kSetra Adi meM nahIM pahuMcA jA sakatA? aisA lagatA hai ki videha kSetra Adi kI jaina parikalpanA yathArtha-ke-pare haiM / kucha loga yaha mAnane ko bhI taiyAra nahIM hai ki manuSya candraloka para pahu~cA hai jabaki vaijJAnikoM ne raoNkeTa ko candraloka para utarate hue TI.vI. ke parde para sApha-sApha dekhA hai| __jainadharma meM aisA mAnanA ki lAkhoM deva sUrya-candra ko khIMca kara (dhakkA de kara) samAna gati se calAte rahate haiM, galata lagatA hai / Akhira devoM ko kyA par3I hai ki ve inheM nirantara dhakkA dete raheM yA khIMcate raheM ? yadi ve sUrya aura candra ko khIMcanA banda kara deM to kyA sthiti hogI? sUryacandra ko khIMcane kI bAta asaMgata lagatI hai; hA~, AlaMkArikatA kI bAta aura hai / dhyAna rahe, kAvya aura vijJAna do sarvathA bhinna kSetra haiN| avagAhanA jaina purANoM meM vibhinna mahApuruSoM kI avagAhanA batAne meM atizayokti alaMkAra' kA jitanA prayoga kiyA gayA hai, zAyada utanA kisI bhI dharma meM nahIM huA hai / bAda ke kucha tIrthaMkaroM ko chor3a sabhI tIrthaMkaroM kI lambAI-caur3AI itanI adhika batAyI gayI hai ki ve sabhI alaukika yA kAlpanika pratIta hote haiM / yadi hama purANoM meM varNita mahApuruSoM kI isa avagAhanA ko sahI mAneM tathA yaha bhI sahI mAneM ki bIsa tIrthaMkara sammeda zikhara se mokSa gaye taba yaha kaise sambhava hai ? una tIrthaMkaroM ke paira tathA taluve itane bar3e rahe hoMge ki pUrA zikharajI parvata to unake pairoM taleM hI A gayA hogA / itanA hI nahIM, Aja eka zahara meM lAkhoM loga rahate hai lekina usa samaya ke logoM kI avagAhanA ko sahI mAne to eka zahara meM adhika-se-adhika eka parivAra hI raha sakA hogA; aura phira imAratoM ke kSetraphala aura unakI u~cAiyA~ kyA rahI hoMgI? jIvoM ke bheda . jainadharma meM jIvoM ke pA~ca prakAra batAye gaye haiM / ekendriya, dvIndriya, tIna indriya, cAra indriya, tathA pA~ca indriya jIva / paMcendriya jIvoM ko chor3akara bAkI sabhI jIva napuMsaka hote haiM tathA

Page #104
jainadarzana : vaijJAnika dRSTise unakA janma sammUrcchana- rIti se hotA hai / I vijJAna ne jainadharma ke ukta kathana ko galata siddha kara dikhAyA hai| jIva-vijJAna ke anusAra kisI bhI jIva-jantu kA janma sammUrcchana rIti se honA saMbhava nahIM hai / madhumakkhiyoM se to sabhI paricita haiM / unameM nara tathA mAdA donoM prakAra kI makkhiyA~ pAyI jAtI haiM / rati kriyA dvArA mAdA makkhI, jise rAnI bhI kahate haiM, haz2AroM aNDoM ko eka sAtha janma detI hai / jabaki jaina dharmAnusAra makkhI cAra indriya jIva hai, ataH vaha napuMsaka honI cAhie / isI prakAra cIMTI tIna indriya jIva hai tathA jaina dharmAnusAra vaha bhI napuMsaka hotI hai jaba ki jIva vijJAnaneM mAikroskopa dvArA siddha kara diyA hai ki unameM bhI nara tathA mAdA hote hai / laTa- keMcuA Adi bhI ubhayaliMgI hote hai, ata: unakA janma bhI sammUrcchana rIti se saMbhava nahIM hai / itanA hI nahIM, jIva-vijJAna meM per3a-paudhoM meM bhI nara tathA mAdA kA bheda hai / unameM bhI parAgaNayana kI kriyA hotI hai / yaha sarvavidita hai ki maleriyA nAma kI bImArI mAdA macchara ke kATane se hotI hai, jabaki jaina maccharoM ko napuMsaka hI mAnate haiM / - 5 jaba vibhinna prayogoM dvArA yaha siddha kiyA jA cukA hai ki jIvoM meM nara tathA mAdA kA bheda hotA hai, cAhe ve kitanI hI indriya vAle hoM taba bhI kyA hama jainadharma meM varNita jIvoM ke napuMsaka hone kI bAta ko sahI mAneMge aura punarvicAra nahIM kareMge ? calita rasa jainadharma ke anusAra jaba kisI khAdya padArtha ke svAda meM parivartana A jAe, taba use grahaNa nahIM karanA cAhiye; kyoMki usameM jIvoM kI utpatti ho jAtI hai / isa prakAra ke khAdya ko calita rasa kI saMjJA dI hai / isI kAraNa bahuta se zrAvaka acAra ityAdi vastue~ grahaNa nahIM karate tathA bAsI vastuoM ko bhI nahIM khAte / vaijJAnika AdhAra para bhI yaha kathana zata-pratizata satya hai / svAda-parivartana tabhI hotA hai, jaba unameM jIvoM (baikTIriyA Adi) kI utpatti hotI hai; lekina jaina doharI cAla calate haiN| bahuta se loga acAra kA sevana to nahIM karate, kintu dahI bar3e cAva se khAte haiM / mAikroskopa se dekhA jA cukA hai ki dahI meM hajAroM baikTIriyA hote haiM / vaise bhI dUdha se dahIM banane kI kriyA meM svAda meM parivartana ho jAtA hai; ataH dahI calita rasa hai; lekina bahuta se jaina sAdhu bhI dahI kA sevana karate haiM, kahate haiM ki ve mAtra maryAdita dahI hI grahaNa karate haiM / maryAdita yA gaira-maryAdita kyA hotA hai, jabaki svAda badala gayA aura jIvoM kI utpatti ho gayI ? bahuta se loga dahI nahIM khAte haiM; lekina chAcha (maThA) grahaNa kara lete haiM / chAcha ko acita mAnate haiM; lekina yaha unakA bhrama hai| chAcha meM bhI dahI ke sabhI guNa maujuda rahate haiM / usameM bhI baikTIriyA hote haiM / chAcha ko dUdha meM DAlakara dahI jamAyA jA sakatA hai yadi chAcha meM baikTIriyA nahIM hai, taba dUdha se dahI bananA saMbhava nahIM haiM / z2amIMkanda jainadharma meM z2amIMkanda (z2amIna ke andara paidA hone vAle phala Adi) khAne kA niSedha hai /

Page #105
6 1 Jainism Through Science Aja bhI bahuta se zrAvaka aise haiM jo z2amIMkanda nahIM khAte / Akhira z2amIMkanda na khAne kA kAraNa kyA hai ? sAmAnya dhAraNA hai ki sabhI z2amIMkandoM meM anantAnta jIva-rAzi hotI hai / zAstro meM bhI isakA ullekha hai / inake sevana se lAkhoM jIva mara jAte haiM; isalie inakA khAnA niSiddha hai / eka vidvAn AlU ko na khAne para jora dene ke lie batA rahe the ki AlU ke suI kI noka-kebarAbara ke hisse meM bhI ananta jIva hote haiM / AlU to sAkSAt karoDoM jIvoM kA kabristAna hai / aba hameM isa bAta para kiMcit gaharAI se vicAra karanA hogA / kyA z2amIMkanda isalie nahIM khAte haiM ki unameM anantAnta jIvarAzi hotI hai ? merI samajha meM aisA nahIM hai / sUkSmadarzI meM kabhI nahIM dekhA jA sakatA hai ki AlU, adaraka, mUlI, gAjara, pyAja AdimeM bhI jIva hote haiM / jaba hama dahIM meM baikTIriyA dekha sakate haiM taba kyA z2amIMkanda meM jIva nahIM DhU~Dha sakate ? isake pratyuttara meM vidvAn kahate haiM ki z2amIMkanda ke andara jIva itane sUkSma hote haiM ki unheM bar3I-se-bar3I khurdabIna se bhI nahIM dekhA jA sakatA / calo, ise bhI mAne lete haiM; lekina jahA~ jIva-rAzi hai vahA~ yadi usake anukula paristhiti samApta kara deM, taba vaha jIvarAzi mara jAegI / jaba jIva mareMge taba unameM (z2amIMkandoM meM) sar3ana - galana bhI hogI tathA vaha phala-sabjI adhika nahIM Thahara sakegI; lekina aisA nahIM hai / sAmAnyatayA sabhI z2amIMkanda bahuta - bahuta samaya taka acche bane rahate haiM / yadi unameM jIva hote to ve jIva z2amIna ke andara hI surakSita raha sakate the; lekina miTTI ke bAhara nikAlane para jIva usa sabjI meM mara jAe~ge tathA sabjI meM sar3ana - galana prArambha ho jAegA / isake viparIta hama bahuta-sI gaira-z2amIMkandI sabjiyoM meM pAte haiM ki unameM laTa Adi hotI haiM / z2amakanda meM kabhI isa prakAra ke jIva nahIM pAye gaye, balki z2amIMkanda ko kATane para ve ekadama sApha hI nikalate haiM / yahA~ maiM z2amIMkanda khAne kI vakAlata nahIM kara rahA hU~; merA to mAtra yaha nivedana hai ki jo vastusthiti hai use jAneM / yaha sarvavidita hai ki jainadharma tyAgapradhAna dharma hai; ata: hama jitanI adhika-se-adhika vastuoM kA tyAga kareM, utanA uttama hai; lekina kisI vastu para kucha lAMchana lagA kara use choDanA anucita hai / z2amakanda na khAne kA ekamAtra tarka-saMgata kAraNa yaha najara AtA hai ki z2amIna ke andara kI sabjI ko bAhara nikAlane ke lie z2amIna khodanI par3atI hai| z2amIna khodane meM keMcuA, cIMTI Adi bahuta sAre jIvoM kI hiMsA hotI hai / z2amIMkanda khAne kA niSedha isI vajaha se hai / maiM jAnatA hU~ ki loga mere isa vaktavya se santuSTa nahIM hoMge; kyoMki aisA mAnane para unheM mU~gaphalI ( sIMga) bhI chor3a denI hogI / bahuta sAre aise loga bhI hai jo z2amIMkanda to nahIM khAte, lekina khAna khudavAne, khetI karane, makAna banavAne Adi kA vyApAra karate hai; ataH una logoM kA ye saba dhandhe karate hue z2amIMkanda chor3anA majAka hI hai / isI prakAra bahuta se zrAvaka tathA sAdhu dahI, yA chAcha se nikalane vAle ghI ko grahaNa karate haiM; lekina chAcha bilaune se to bahuta se baikTIriyA mara jAte hai, taba phira ise bhI chor3anA par3egA / yahI kAraNa hai ki loga ukta vaktavya ko mAnane ko taiyAra nahIM haiM /

Page #106
jainadarzana :vaijJAnika dRSTise - skandha ke bheda pudgala kI vyAkhyA karate samaya skandha ke chaha bheda kiye gaye haiM : bAdara-bAdara, bAdara, bAdara-sUkSma, sUkSma-bAdara, sUkSma tathA sUkSma-sUkSma / jaina dharmAnusAra prakAza ko bAdara-sUkSma tathA vAyu ko sUkSma-bAdara zreNI meM rakhA gayA hai, yAnI vAyu ke kaNa prakAza ke kaNoM kI tulanA meM sUkSma hote haiN| lekina vijJAna ke anusAra aisA nahIM hai / prakAza ke kaNa nizcita rUpa se vAyu ke kaNoM kI tulanA meM sUkSma hote haiM, ataH skandha ke bhedoM ko punaH paribhASita karane kI AvazyakatA hai / jainadharmAnusAra jisa pudgala skandha kA chedana-bhedana kiyA jA sake tathA jise eka sthAna se dUsare sthAna taka na le jAyA jA sake, lekina netroM dvArA dekhA jA sake, use bAdara-sUkSma kahate haiM, tathA jisa pudgala skandha kA chedana-bhedana na kiyA jA sake, jise eka sthAna se dUsare sthAna taka na le jAyA jA sake, jise netroM dvArA bhI na dekhA jA sake, lekina cAra anya indriyoM (sparzana, rasanA, ghrANa aura karNa) se anubhava kiyA jA sake use sUkSma-bAdara kahate haiM / (tIrthaMkara : maI,87) . 1.(ba) samAdhAna : DaoN. anilakumAra ke praznoM kA Aja ke yuga meM vijJAna manuSya-jIvana kA Avazyaka aMga bana gayA hai| isalie hara manuSya kisI bhI prazna ko vaijJAnika DhaMga se hI dekhatA hai aura vaijJAnika paddhati se hI usakA uttara pAne kA prayatna karatA hai / yadyapi jaina zAstroM meM bahuta kucha vaijJAnika siddhAnta pAye jAte haiM, tathApi vartamAna meM bahuta se prazna aise haiM jina para Adhunika vijJAna aura jaina zAstroM meM spaSTa bhinnatA dikhAyI par3atI hai| . _ 'tIrthaMkara' ke maI-1987 ke aMka meM 'jainadharma : vijJAna kI kasauTI' para lekha meM DaoN. anilakumAra jaina ne aisI hI kucha bhinnatAe~ dikhalAyI haiM aura tatsaMbandhI prazna prastuta kiye haiM / ___ yahA~ hama aise hI kucha praznoM kI carcA kareMge / jaina purANoM meM, kalikAla sarvajJa zrI hemacandrAcAryajI (vi. saM. 1145-1229 )dvArA viracita 'triSaSTizalAkA puruSa caritra' kA anuThA sthAna hai / isake pariziSTa parva' meM bahuta-se aitihAsika sandarbha upalabdha hote haiM / isI grantha meM unhoMne 63 mahApuruSoM ke jIvana kA vistRta varNana kiyA hai / ina saba ke zarIra-kI-U~cAI (avagAhanA) bhI jaina zAstroM meM upalabdha hai| ___ isI grantha ke anusAra bhagavAn zrI RSabhadeva kI avagAhanA 500 dhanuSya thI / eka dhanuSya cAra hAtha ke barAbara hotA hai aura eka hAtha ko kama-se-kama Der3ha phuTa ke barAbara mAna lene para bhagavAn AdinAtha kI avagAhanA 3000 phUTa hotI hai / isI prakAra bhagavAn zAntinAtha ke zarIrakI-UMcAI 40 dhanuSya arthAt 240 phUTa thI / bhagavAn mahAvIra kI avagAhanA 7 hAtha arthAt 10 // phuTa thI / hama ina saba bAtoM ko Aja satya nahIM mAnate haiM; lekina hameM eka bAta acchI taraha dhyAna meM rakhanI cAhiye ki vijJAna kA koI bhI siddhAnta aparivartanIya nahIM hai / Aja z2o

Page #107
Jainism : Through Science siddhAnta satya sAbita hue haiM, ve kala asatya siddha ho sakate haiN| hAla hI meM amarIkI vaijJAnika kArla segana ne eka kaoNsmika kaileNDara vikasita kiyA hai, usameM aura jaina kAla-cakra meM bahuta kucha sAmya hai / vaijJAnikoM kI mAnyatAnusAra pRthvI kI utpati sUrya se huI, aura yaha ghaTanA karIba sAr3he pA~ca araba varSa pahale ghaTI / usa ghaTanA se lekara pRthvI ke pralaya kI ghaTanA taka unhoMne 12 mAsa arthAt 365 dina kI kalpanA kI hai aura usa samaya meM kauna-kauna-sI ghaTanAe~ kaileMDara ke kisa dina ghaTI, isakA nirdeza isameM kiyA gayA hai / kAlacakra ke sAtha inakA mela kaise baiThatA hai, una saba kA vizleSaNa maiMne 'jaina kAla-cakra aura kaoNsmika kaileMDara' nAmaka lekha meM kiyA hai; jo sitambara 1984 ke gujarAtI sAmayika 'navanIta . samarpaNa', meM prakAzita huA hai| ___ 'Diskavhara' nAmaka amarIkI vijJAna-mAsika meM kucha hI sAla pahale 11.5 phuTa kI lambAI aura 23 phuTa ke vistAra ke paMkhoM se yukta pakSI ke azmIbhUta avazeSa (phaoNsila) kA phoTogrApha diyA gayA thA / vijJAna, prAcIna kAla kI mahAkAya jIva-sRSTi kA anveSaNa kara rahA hai aura DAinosaoNra jaise mahAkAya prANI ke azmIbhUta avazeSa bhI prApta hue haiM / ina avazeSoM ke AdhAra para vaijJAnika usakI avagAhanA kama-se-kama 150 phuTa mAnate haiM aura usake astitva kA kAla 7 karor3a varSa pUrva mAnA jAtA hai| ___ yahI DAInosaoNra jaina jIva-vijJAna ke anusAra bhuja-parisarpa ke vibhAga meM rakhA jAtA hai / vartamAna yuga ke nakula Adi kA samAveza isa vibhAga meM hotA hai / jIvAbhigama, panavaNA ityAdi jaina granthoM ke anusAra inhIM jIvoM kI utkRSTa avagAhanA gAu pRthaktva arthAt 2 gAu se le kara 9 gAu taka hotI haiM / DAinosaoNra kI utkRSTa avagAhanA ko yadi 2 gAu mAna liyA jAe to usa vakta manuSya kI avagAhanA 3 gAu hotI hai / isI gaNanA anusAra manuSya kI avagAhanA se 2/3 avagAhanA DAinosaoNra kI hotI hai / 1 dhanuSya ke barAbara 6 phuTa lene se DAinosaoNra ke avazeSoM se prApta usakI avagAhanA 25 dhanuSya hotI hai aura usake samakAlIna manuSya kI avagAhanA 37.5dhanuSya ho sakatI hai / isI avagAhanA vAle manuSya solahaveM tIrthaMkara zAntinAtha ke yuga meM the tathA kAla-cakra kI gaNanAnusAra, yahI samaya tIna sAgaropama pUrva kA anumAnita hai / ___ yadyapi tIna sAgaropama varSa aura 7 karor3a varSa meM kAphI antara hone para bhI, hama niHsandeha kaha sakate haiM ki 7 karor3a varSa pUrva kA anubhava galata hai, kyoMki jisa paddhati se prAcIna avazeSoM kI prAcInatA kA nizcaya kiyA jAtA hai, vaha paddhati hI galata mAlUma detI hai / isa paddhati meM kArbana-14 (sI-14) ke samasthAnikoM (AisoTaoNpsa) kA upayoga kiyA jAtA hai / isI paddhati ke bAre meM "da pirAmIDa paoNvara' nAmaka pustaka ke 20meM pRSTa para likhA gayA hai ki isa paddhati ke anusAra prAcIna padArthoM kA kAla-nizcaya karane meM saikar3oM nahIM balki haz2AroM aura lAkhoM varSoM kI galatI hotI hai' / ataH hama isa paddhati se jisa padArtha ko 3-4 lAkha varSa purAnA mAnate haiM, vaha padArtha kama-se-kama 3-4 araba varSa purAnA ho sakatA hai; ataH DAinosaoNra kA astitva 7 karor3a

Page #108
jainadarzana :vaijJAnika dRSTise varSa pUrva nahIM balki tIna sAgaropama varSa pUrva hone kI saMbhAvanA ko asatya nahIM mAnanA cAhiye / ___ ThIka isI taraha mahApurUSoM kI avagAhanA ke bAre meM koI saMzaya karanA upayukta nahIM hai; balki use acche vaijJAnika DhaMga se siddha karane kI AvazyakatA hai| calita rasa calita rasa ke bAre meM DaoN. jaina ne dahI kA prazna upasthita kiyA hai / Amataura se yaha mAnyatA bhI pracalita hai ki dahI binA baikTIriyA ke jamatA nahIM hai aura baikTIriyA sajIva hone ke kAraNa, dahI nahIM khAnA cAhiye; kintu bekTIriyA kaI taraha ke hote haiM / mAikrobAyaoNlaoNjI ke adhyayana se hameM vidita hotA hai ki kucha baikTIriyA jo kabhI-kabhI dUdha Adi meM pAye jAte haiM, ve kisI bhI upAya se marate nahIM haiM, cAhe dUdha Adi ko Adhe ghaMTe taka hI kyoM na ubAlA jAe; kyoMki isa prakAra ke baikTiriyA, apane paryAvaraNa kA tApamAna bar3hate hI apane cAroM ora eka surakSA kavaca banA lete haiM, aura jaba taka tApamAna anukUla nahIM ho jAtA taba taka kavaca meM suSupta bane rahate haiM / dUdha meM se dahI banAne vAle baikTIriyA bhI viziSTa prakAra ke hote haiM / hamAre zarIra meM bhI bahuta se baikTIriyA aura jIvANu-kITANu haiM / dahI ke bajAya dUdha lene para bhI, vahI dUdha jaba peTa meM jAtA hai, taba vahA~ bhI hAiDroklorika se yukta hone se, dahI meM rUpAntarita ho jAtA hai; ataH hameM mAnanA cAhiye ki dahI meM baikTIriyA hone para bhI, usakA bhojana meM upayoga kiyA jA sakatA hai, kyoMki unheM apane jIvana ke lie anukUla paryAvaraNa hamAre zarIra meM bhI prApta hai, ata: unakI mRtyu nahIM hotI; isalie dahI kA niSedha jaina zAstroM meM nahIM kiyA gayA hai; kintu vaha dahI do rAta bIta jAne para abhakSya ho jAtA hai; kyoMki usameM dahI banAne vAle baikTIriyA kI vRddhi atyadhika mAtrA meM ho jAtI hai aura anya prakAra ke jIvANu-kITANuoM kI utpati kI bhI AzaMkA bana jAtI hai| vaijJAnika dRSTi se sabhI khAdya padArtha alpAdhika pramANa meM vAyarasa aura baikTIriyA se yukta hote haiM; ataH koI bhI padArtha hamAre lie bhakSya nahIM bana pAtA, kintu sirpha baikTIriyA hone se hI sabhI padArtha akhAdya nahIM ho jAte / __yaha to sirpha jIva-vijJAna kI dRSTi se dekhA; kintu Arogya vijJAna kI dRSTi se bhI, dUdha kI tulanA meM dahI jyAdA supAcya hai / yadyapi jaina zAstroM meM sAdhu-muniyoM ko spaSTarUpa se binA kAraNa dUdha, dahI, ghI Adi vigai (vikRtiyoM) kA upayoga karane kI chUTa nahIM hai / sirpha glAna-azakta aura svAdhyAya dhyAna meM atyadhika pravRtizIla muni hI AcAryAdi gItArthoM kI AjJAnusAra ina vikRtiyoM kA upayoga kara sakate haiM / ye saba vikRtiyA~ apane nAmAnusAra mana aura zarIra meM vikAra paidA karane meM samartha hone se isa taraha kA niSedha kiyA gayA hai| ataH svastha manuSya ke lie ghI, dUdha, dahI Adi adhika mAtrA meM lenA yogya nahIM hai| dahI aura chAcha ke sAtha-sAtha DaoN. jaina ne ghI kA bhI prazna upasthita kiyA hai / ve kahate haiM ki chAcha meM-se ghI nikAlane ke lie chAcha ko bilonA par3atA hai aura isI prakriyA meM bahuta se

Page #109
10 Jainism : Through Science baikTIriyA mara jAte haiM, isalie dahI-chAcha kI taraha ghI kA bhI tyAga karanA hogA, lekina hameM aisA lagatA hai ki DaoN. jaina chAcha se ghI banAne kI prakriyA meM kyA hotA hai, use acchI taraha samajha nahIM pAye haiM / chAcha meM-se pahale makkhana nikAlA jAtA hai bAda meM use hI garama kara ghI banAyA jAtA hai| 'jaina zAstroM kI mAnyatA hai ki chAcha se makkhana ko alaga karane ke bAda 48 miniTa taka usameM jIvotpatti nahIM hotI hai usake bAda jIvotpati hotI hai, taba vaha abhakSya ho jAtA hai; kintu usameM-se ghI nikAlane ke bAda punaH jIvotpati nahIM hotI hai ataH ghI bhakSya hai / yadyapi dahI meMse chAcha, aura chAcha meM-se makkhana nikAla kara, ghI banAne meM baikTIriyA Adi kI jIvahiMsA to hotI haiM, phira bhI sirpha isI kAraNa se ghI abhakSya nahIM bana jAtA hai / yadi hama aisI vastuoM kA tyAga karanA Avazyaka mAneMge to pAnI aura anya dhAnyAdi bhI rasoI Adi karane se pUrva sajIva hI hone se, unakA bhI tyAga karane kI Apatti AtI hai; ata: pAnI bhI ubAla kara hama pI nahIM sakeMge; kyoMki pAnI bhI svayaM sajIva hai aura sAtha-sAtha usameM anya jIvANu-kITANu bhI vidyamAna hote haiM, aura use ubAlane se, una sabakI hiMsA kA pApa hameM lagatA haiM / __jaina paramparA meM 'yatanA' hI dharma (jayaNAe dhammo) hai / dazavaikAlika sUtra' meM jaba ziSya ko batAyA gayA ki calane se hiMsA hotI hai; khar3e rahane, baiThane aura sone se bhI hiMsA hotI hai bolane aura AhAra karane se bhI hiMsA hotI hai / taba ziSya prazna pUchatA hai ki yadi calane, khar3e rahane, baiThane, sone, bolane aura AhAra karane se jIva-hiMsA hotI hai to hameM jIvana kaise vyatIta karanA cAhiye? kahaM care ? kahaM ciThe ? kahamAse ? kahaM sae ? kahaM bhuMjaMto ? bhAsaMto ? pAvaM kammaM na baMdhaI ? ___- dazavaikAlika sUtra; adhyayana-4, gAthA-7 isake uttara meM kahA gayA hai ki - jayaM care jayaM ciThe jayamAse jayaM sae / jayaM bhuMjaMto bhAsaMto pAvaM kammaM na baMdhaI // - dazavakAlika sUtra; adhyayana-4, gAthA - 8 yatanA se calanA, yatanA se khar3e rahanA, yatanA se baiThanA, yatanA se sonA, yatanA se bolanA aura AhAra karanA, jisase pApakarma kA bandha na ho / isa taraha jainadharma meM 'yatanA' mukhya hai; ataH alpa-se-alpa sAvadha vyApAra dvArA jIvananirvAha karane kI sUcanA zAstrakAroM ne dI hai, jo yatanA ke adhika-se-adhika pAlana dvArA hI saphala ho sakatI haiN| jamIkanda DaoN. jaina ne z2amIkanda ke bAre meM bhI bahuta se prazna uThAye haiM / unakA kahanA hai ki z2amIkanda

Page #110
jainadarzana : vaijJAnika dRSTise 11 1 jIva hote to ve jIva sUkSmadarzI yantra se avazya dikhAyI par3ane cAhiye, jaise dahImeM baikTIriyA; kintu unakI yaha mAnyatA galata hai / baikTIriyA Adi dvIndriya jIva hone se bhinna rUpa se dahIM meM gatimAna avasthA meM dikhAyI par3ate haiM; jabaki vanaspati svayaM sajIva hai, ata: usameM sUkSmadarzI se jIva ko dekhane kA prazna hI asthAnApanna hai / vanaspati ke mukhyatayA do bheda haiM- eka hai pratyeka vanaspatikAya aura dUsarA hai sAdhAraNa vanaspatikAya / pratyeka vanaspatikAya meM hara AtmA kA apane-apane svatantra astitva kA bodhaka svatantra zarIra hotA hai; aura sAdhAraNa vanaspatikAya meM ananta jIvoM kA zarIra eka hI hotA hai, arthAt eka hI zarIra meM ananta jIva hote haiM / hama jo phala, phUla, patte, mUla Adi dekhate haiM, vaha to vanaspati jIvoM kA zarIra hai| kyA AtmA, zarIra se bhinna rUpa se sUkSmadarzI se dikhAyI par3atI hai ? Adhunika vijJAna kI mAnyatA hai ki pratyeka sajIva padArtha meM unake zarIra kA mUlabhUta ikAI koSa (Cell) hai| araboM kI saMkhyA meM aise koSa ikaTThA hokara pratyeka prANI yA sajIva padArtha kA zarIra banAte haiM / yaha hareka koSa bhI sajIva hotA hai; ata: AlU Adi ke sabhI koSa, sajIva hone para bhI, pratyeka koSa meM ananta jIva- rAzi hotI hai, ataH z2amIMkanda ko abhakSya mAnA gayA hai / unakA dUsarA prazna yaha hai ki jahA~ jIva- rAzi hai vahA~ yadi usakI anukUla paristhiti samApta kara deM to vaha jIva-rAzi mara jAegI aura jaba jIva mareMge taba unameM (z2amIMkandoM meM) sar3anagalana bhI hogI aura vaha sabjI adhika samaya taka Tika nahIM sakegI; kintu z2amIMkanda bahuta samaya taka acche bane rahate haiM / yadi unameM jIva hoM to z2amIna ke andara hI ve surakSita raha sakate haiM, unheM miTTI se bAhara nikAlane para jIva samApta ho jAe~ge, aura sar3ana - galana prArambha ho jAegI, kintu DaoN. jaina kI ye saba mAnyatAe~ bilkula galata haiN| jamIMkandoM ko z2amIna se bAhara nikAlane ke bAda ve ajIva nahIM hote haiM; z2amIna se bAhara nikAlane ke bAda bahuta lambe samaya taka ve sajIva hI rahate haiM / unheM nirjIva karane kA sirpha eka hI upAya hai parakAya zastra se ghAta arthAt churI se Tukar3e karanA yA agni se pakAnA Adi / dUsarI bAta yaha ki jIva-rAzi samApta hone ke bAda usameM sar3ana- galana honI hI cAhiye aisA koI niyama nahIM haiM / Adhunika yuga meM aura prAcIna misra (ijipTa) meM mRtaka Adi ko lambe samaya taka rakhane ke lie zuSkIkaraNa (DIhAiDrezana) kI paddhati apanAyI jAtI hai (thI) aura prAcIna misra ke pirAmir3oM se prApta mamI isa bAta ko siddha karatI hai; ataH z2amIMkandoM meM jIvarAzi samApta hone para yadi unheM zuSka banAyA jAtA hai, to unameM sar3ana-galana nahIM hotI hai; jaiseadaraka / adaraka meM jIvarAzi samApta hone ke bAda, usakA zuSkIkaraNa apane-Apa ho jAtA hai; kintu AlU Adi meM zuSkIkaraNa apane-Apa nahIM hotA / unheM churI Adi se kATane ke bAda hI unakA zuSkIkaraNa ho sakatA hai, ataH zuSka adaraka bhakSya hai aura AlU Adi anya z2amIMkanda zuSka hone ke bAda bhI abhakSya haiM I 1 r3aoN. jaina kA dUsarA tarka taha hai ki gaira-z2amIMkandoM meM laTa (kIr3e) Adi pAye jAte haiM, para z2amIMkanda ko kATane para ve ekadama sApha hI pAye jAte haiM; kintu yahA~ yaha jAnanA jarUrI hai ki

Page #111
12 Jainism Through Science jaina zAstrakAroM ne anantakAya vanaspati kA lakSaNa arthAt pahacAna hI yaha batAyI hai ki sAdhAraNa (anantakAya) vanaspati ko chedane para, usake vyavasthita Tukar3e hote haiM, unameM tantu aura granthi Adi tathA usake parNa meM zirAe~ nahIM hotI haiN| z2amIMkanda vastutaH vijJAna kI paribhASA meM mUla kA hI rUpAntara (maoNDiphikezana oNpha rUTa) hai; ata: z2amIMkanda andara se sApha-suthare hone se hI bhakSya nahIM bana jAte haiM / eka anya prazna yaha hai ki kyA mUMgaphalI z2amIMkanda meM ginI jAtI hai, yA nahIM ? vastuta: mUMgaphalI z2amIna ke andara hone para bhI z2amIMkanda meM nahIM ginI jAtI kyoMki mUMgaphalI ke Upara ke chilake tantu yukta hote haiM / anya z2amIMkanda kI taraha mUMgaphalI kA hara koI aMga, nayA chor3a (paudhA) utpanna karane meM samartha nahIM hai, yA usake Tukar3e bhI nayA paudhA utpanna nahIM kara sakatA; jabaki AlU Adi kA koI TukaDA nayA paudhA utpanna kara sakatA hai / isa taraha sAdhAraNa (anantakAya) vanaspatikAya ke koI bhI lakSaNa mUMgaphalI meM nahIM pAye jAte haiM, ataH mUMgaphalI bhakSya hai / jIvoM ke bheda DaoN. jaina ne jIvoM ke liMga ke bAre meM prazna uThAyA hai ki jaina zAstroM ke abhiprAyAnusAra ekendriya, dvIndriya, tIna indriya aura caturindriya jIva napuMsaka hote haiM aura unakA janma saMmUrcchanarIti se hotA hai; kintu vijJAna ne ise galata batAyA hai / vijJAna ne yaha batAyA hai ki cITiyA~, makkhiyA~ - madhumakkhiyA~ Adi meM rati kriyA hotI hai aura unameM liMgI prajanana hotA hai, unameM naramAdA kA bheda hotA hai / vijJAna ne per3a-paudhoM meM bhI nara-mAdA kA bheda batAyA hai / DaoN. jaina kA prazna upayukta hai; lekina unakA uttara pAne ke lie hameM vyavasthita rUpa se jaina zAstroM kA parizIlana tathA cintana-manana karanA cAhiye / pahale to jaina zAstroM meM Aye hue paraspara-virodhI-vacanoM kA naya kI dRSTi se samanvaya karanA hogA / dazapUrvadhara tattvArtha sUtrakAra vAcaka umAsvAti samagra brahmANDa ke sabhI jIvoM kA liMga batAte hue, tattvArtha sUtra ke dUsare adhyAya meM kahateM haiM ki 'nArakasaMmUcchino. napuMsakAni // 51 // na devAH // 52 // ' arthAt nAraka yoni meM utpanna hone vAle jIva aura sabhI saMmUcchima jIva napuMsaka hote haiN| devatA ( deva yoni) meM koI napuMsaka nahIM hotA arthAt vahA~ deva (puruSa) aura devI (strI) do hI prakAra haiM / jo garbhaja, manuSya aura paMcendriya tiryaMca hote haiM, unameM tInoM liMga hote haiM / isI 'tattvArtha sUtra' meM janma ke tIna prakAra batAye gaye haiM - (1) saMmUrcchanaja (2) garbhaja (3) upapAta / deva aura nAraka sirpha upapAta paddhati se hI janma lete haiM / garbhaja janma ke tIna prakAra haiM - jarAyuja, aNDaja aura potaja / manuSya, gAya, bhaiMsa, ghor3A, hiraNa Adi jarAyuja haiM / sarpa, koyala, matsya, kachuA ityAdi aNDaja haiM aura lomapakSI haMsa, zuka, kabUtara, bAz2a, kauA, mayUra Adi bhI aNDaja hote haiM / nakula, zaza, mUSaka ityAdi aura jalUkA, valguli, cimagAdar3a, bhAraNDa ityAdi carmapakSI potaja haiM, ye saba paMcendriya hI haiM / inake alAvA ekendriya se le kara caturindriya taka sabhI saMmUcchima haiM / I

Page #112
jainadarzana :vaijJAnika dRSTise 13 dUsarI ora zrUta kevalI caturdazapUrvadhara AcArya zrI bhadrabAhu dvArA saMkalita kalpasUtra' meM pAMca prakAra ke sUkSma aMDe batAye haiM / _ 'se kiM taM aMDa suhame ? aMDa suhame paMcavihe paNNatte, taM jahA udaMsaMDe, ukkaliyaMDe, pipIlI aMDe, haliaMDe, hallohali aMDe / - kalpasUtra, sAmAcArI, __ ve sUkSma aMDa kauna-se haiM ? ve sUkSma aMDa pA~ca prakAra ke haiM : 1. udaMzANDa-madhumakkhI, matkuNa Adi ke; 2. utkalikANDa-makar3I ke aMDe; 3. pipilikANDa - cIMTI Adi ke aMDe; 4. halikANDa-chipakalI Adi ke aMDe;5. hallohalikANDa-giragiTa Adi ke aMDe / eka ora vAcaka umAsvAti kA vacana hai, dUsarI ora zrutakevalI AcArya zrI bhadrabAhu kA vacana hai / donoM ke vacana paraspara-virUddha lagate haiM; kintu hameM khyAla rakhanA hai ki donoM vacana naya-sApekSa haiM; ataH nizcaya naya kI dRSTi se vicAra karane para vAcaka umAsvAti kA vacana sahI pratIta hotA hai aura vyavahAra naya kI dRSTi se AcArya zrIbhadrabAhu kA; kyoMki cIMTI, makkhI, matkuNa (khaTamala) ityAdi saMmUrchima jantu hone kI vajaha se napuMsaka hone para bhI ve apane zarIra meM-se aise padArtha nikAlate haiM ki jinheM loka meM Amataura se aMDe ke nAma se pukArA jAtA hai / aba kevala prazra yahI rahA hai ki yadi ve saba napuMsaka haiM to unameM maithuna kI prakriyA nara-mAdA ke saMyoga kI prakriyA-kyoM hotI haiM ? sarva jIvoM meM vyakta yA avyakta rUpa meM nimna cAra saMjJAe~ hotI haiM : 1. AhAra; 2. bhaya; 3. maithuna; 4. parigraha / zAstroM meM kahIM-kahIM dasa saMjJAe~ bhI batAyI gayI haiM jinameM ina cAroM kA samAveza ho jAtA hai; ata: jIva-mAtra meM, cAhe vaha pulliMga ho yA strIliMga yA naMpusaka, maithuna kI saMjJA hogI hI, ataH saMsAra ke sabhI jIvoM meM maithuna kI kriyA hotI hai; kintu jaise devayoni aura nAraka yoni meM yahI prakriyA prajanana kA kAraNa nahIM banatI hai, vaise hI ekendriya se le kara catundriya taka sabhI jIvoM meM, maithuna kI kriyA hone para bhI vaha prajanana (riproDakSana) kA kAraNa nahIM bntii| karma-grantha, karma-prakRti ityAdi granthoM ke anusAra puruSa veda tRNa kI agni ke samAna hai, use turanta hI kAma-tRpti ho jAtI hai; strI.veda rAkha-se-DhaMkI agni ke samAna hai, use kAmatRpti hone meM kAfI dera lagatI haiM; jabaki napuMsaka veda mahAnagara kI agni ke samAna hai, jise kabhI kAma-tRpti nahIM hotI; ata: napuMsaka liMga vAle jIvoM meM maithuna kI saMjJA sabase adhika sakriya hotI hai; aura kabhI-kabhI to yaha atRpti hI usakI mRtyu kA kAraNa banatI hai; jaise-madhumakkhI / 'manusmRti' maiM kahA hai 'svedajAH kRmidaMzAdyAH' arthAt dvIndriya, tIna indriya aura caturindriya prANI apane-apane mala-mUtra-sveda ityAdi meM utpanna hote haiM; ataH hama unake dvArA utsarjita padArthoM ko hI aMDA mAnate hai aura yahI hamArA bhrama hotA hai / hAla meM ahamadAbAda se prakAzita dainika samAcAra patra 'saMdeza' kI (8-7-1987) kI 'jJAna-vijJAna' pUrti meM chipakalI (lijhArDa) ke bAre meM batAyA gayA hai ki 'vhipa Taila lijhArDa',

Page #113
14 Jainism : Through Science jo dakSiNa-pazcima amarikA aura uttara meksiko meM pAyI jAtI hai, meM kevala nArI jAti arthAta mAdA hI hotI hai / ina para prA. DeviDa phyUjha ne prayoga kiye haiM / unhoMne do mAdA chipakaliyoM ko eka piMjare meM rakhA / inameM se eka chipakalI nara chipakalI kI taraha vyavahAra karane vAlI aura dUsarI mAdA chipakalI kI taraha / mAdA chipakalI kI taraha vyavahAra karane vAlI chipakalI se aMDe prApta hue; kintu dasa-pandraha dinoM ke bAda cakra badala gayA / jo chipakalI mAdA-chipakalI kI taraha vyavahAra karatI thI, vaha aba nara-chipakalI kI taraha vyavahAra karane lagI aura jo chipakalI nara kI taraha vyavahAra karatI thI, vaha mAdA-chipakalI kI taraha vyavahAra karane lgii| 'saMdeza' meM diye gaye phoTogrAphsa meM donoM samaliMgI chipakaliyoM kI maithuna kI kriyA batAyI gaI hai; ata: yaha siddha hotA hai ki chipakalI, jau jaina jIva-vijJAna ke anusAra caturindriya hai, usameM bhI maithuna kI kriyA prajotpatti kA kAraNa nahIM banatI hai / pudgala-skandha ke bheda DaoN. jaina ne eka aura prazna pudgala-skandha ke chaha bhedoM ke bAre meM kiyA hai / unakA kahanA hai ki vAyu ko jaina zAstrakAroM ne sUkSma-bAdara zreNI meM rakhA hai aura prakAza ko bAdara-sUkSma zreNI meM arthAt prakAza se vAyu ko adhika sUkSma batAyA gayA hai jabaki vijJAna ne yaha siddha kara dikhAyA hai ki vAyu ke kaNa se prakAza ke kaNa adhika sUkSma haiM; ata: jaina darzana kI mAnyatA galata hai aura skandha ke bhedoM ko punaH paribhASita kiyA jAnA cAhiye / isa jagaha pudgala skandha ke chaha bhedoM - 1. bAdara-bAdara, 2. bAdara, 3. bAdara-sUkSma, 4. sUkSma-bAdara 5. sUkSma 6. sUkSma-sUkSma meM-se (1) bAdara-bAdara (2) bAdara- (3) sUkSma (4) sUkSma-sUkSma ke bAre meM saba sahI lagatA hai; sirpha bAdara-sUkSma aura sUkSma-bAdara para hI hameM dhyAna kendrita karanA hai / jaina zAstroM ke koI bhI vidhAna naya-sApekSa hI haiM; ata: ve anya nayoM kI apekSA g2alata ho sakate haiM; kintu sarvathA asatya nahIM haiM / pudgala ke uparyukta chaha bhedoM meM-se vAyu ko sUkSma-bAdara zreNI meM aura prakAza ko bAdarasUkSma zreNI meM rakhA gayA hai| ataH unameM zAstrakAra kA vacana sApekSa hI hai / bahuta-kucha vicAra karane para aisA lagatA hai ki zAstrakAra ne vAyu aura prakAza ko yathAyogya zreNI meM rakhA hai / yahA~ DaoN. jaina prakAzase, prakAza-ke-kaNa (phoTona) grahaNa karate haiM aura vAyu se hAiDrojana, oNksIjana aise vAyu ke kaNa (molIkyUla) ko grahaNa karate haiM / vastutaH aisA hai nahIM / yahA~ vAyu se vAyukAyika jIvoM kA zarIra lenA cAhiye, unameM hama vAyu ke kaNa (molIkyUla) ko hI vAyukAyika jIva kA zarIra mAna sakate haiM, kintu prakAza ke bAre meM aisA nahIM hai / yahA~ prakAza se tejaskAyika jIvoM kA zarIra lenA cAhiye, kyoMki vaha zarIra audArika vargaNA ke skandhoM se niSpanna hai / jaise vAyukAyika jIvoM kA zarIra audArika vargaNA ke pudgala skandho se niSpana hai / isa taraha vicAra karane se agni svaMya audArika vargaNA meM A sakatI hai aura unameM se mukta hone vAle kaNa phoTona pArTikalsa una se bhinna ho sakate haiM / unakA samAveza taijas vargaNA meM ho sakatA hai / yahA~ yAda rakheM ki taijaskAya (agni)aura taijas vargaNA ke pudgala-skandhoM meM bahuta

Page #114
jainadarzana :vaijJAnika dRSTise 15 kucha antara hai / teukAyika' jIvoM se taijasa vargaNA ke pudgala skandha adhikatara sUkSma haiN| ___ ataH vyavahAra naya se taijaskAyika jIvoM aura vAyukAyika jIvoM ko hI yahA~ pudgala-skandha ke rUpa meM grahaNa kiyA hai, aisA mAnane para yaha vargIkaraNa yathAyogya pratIta hotA hai aura hama agni ko spaSTa rUpa se A~khoM dvArA dekha sakate haiM, sparza karane para uSNa sparza kA anubhava bhI hotA hai, jabaki vAyu kevala sparza se hI (jaba gatimAna hotI hai taba) indriyagocara hotI hai; ataH agni ko (prakAza nahIM,kintu prakAza utpanna karane vAlI jyoti ko) bAdara-sUkSma zreNI meM aura vAyu ko sUkSmabAdara zreNI meM rakhanA upayukta hai / DaoN. jaina ne bhUgola aura khagola ke bAre meM bhI prazna uThAye haiM kintu isake praznoM ke bAre meM abhI bahuta-kucha saMzodhana (risarca) karanA bAkI hai, ataH hama yathAvasara una ke uttara bhI deNge| hamane DaoN. jaina ke praznoM ke yathAmati uttara diye haiM, jo jaina zAstroM se sammata haiM / AzA hai ki pAThakoM ko isase santoSa hogA / __- muni nandIghoSa vijaya, khaMbhAta (tIrthakara : julAI-agasta, 87) chipakalI caturindriya yA paMcendriya ? AcArya laghuvizeSAMka : julAI-agasta, 87 ke vizeSAMka meM Apane merA lekha samAdhAna : DaoN. anilakumAra jaina ke praznoM kA diyA hai / usameM mujhase eka bar3I galatI ho gayI hai / hamane 'saMdeza' (8-7-1987 / budhavAra) kI 'jJAna-vijJAna' pUrti ke AdhAra para chipakalI ko caturindriya batAyA hai; kintu 'tatvArtha sUtra' meM chipakalI ko gRhakokilA nAma diyA hai aura use paMcendriya tiryaMca ke potaja vibhAga meM rakhA hai / usake sAtha aise dUsare jantu saraTaka-giragiTa (jo apane parisara ke anusAra raMga badalatA hai) aura godhA (jo chipakalI-jaisI hotI hai) ko bhI isI vibhAga meM rakhA gayA hai / dUsarI aura kalpasUtra meM caturdaza pUrvadhara AcArya bhadrabAhu ne hallohallikA aura halikA yAnI chipakalI aura giragiTa ke sUkSma aNDa hone kA ullekha kiyA hai; ata: chipakalI aura giragiTa caturindriya hai yA paMcendriya yaha prazna upasthita hotA hai / isakA koI zAstrIya samAdhAna hamAre pAsa nahIM hai, ataH hama vidvajjanoM ko vijJapti karate haiM ki unakI naz2ara meM koI zAstrIya samAdhAna ho to ve mujhe avazya bhejeN| - muni nandIghoSa vijaya,lADavADA, khaMbhAta (tIrthakara : navambara, 87)

Page #115
5.jaina darzana aura Adhunika vijJAna meM kAla kI vibhAvanA kAla ke saMbandha meM prAcInakAla ke maharSiyoM se le kara vartamAna samaya ke mahAn vaijJAnikoM dvArA bahuta cintana kiyA gayA hai / jaise jaina darzana meM kAla (Time) avakAza (Space) evaM pudgala (Matter) ke bAre meM bahuta kucha likhA gayA haiM, vaise hI Adhunika bhautikI meM bhI pAzcAtya vaijJAnikoM dvArA bahuta kucha likhA gayA hai aura Aja bhI nita-navIna anusandhAna ho rahe haiM / yahA~ hama kAla se saMbandhita jaina dArzanika paramparA aura Adhunika bhautikI meM svIkRta mAnyAoM kI tulanA kreNge| ___ jaina darzana meM kAla ke mukhya do bheda batAye gaye haiM : (1) vyavahAra kAla (2) nizcaya kAla / dina, rAta, pakSa, mAsa, varSa, yuga ityAdi vyavahAra kAla kevala samaya-kSetra arthAt jaina bhUgola-khagola ke anusAra tiryagloka ke madhya meM Aye hue jambUdIpa, lavaNa-samudra, dhAtakI khaNDa, kAlodadhi samudra aura ardha puSkaravara dvIpa meM hI hai aura isI samaya-kSetra ko manuSya-kSetra bhI kahate haiN| dina-rAta kA kAraNa batAte hue AcArya umAsvAti ne 'tattvArtha sUtra' ke cothe adhyAya meM kahA hai - jyotiSkAH sUryAzcandramaso grahanakSatraprakIrNatArakAca // 13 // merupradakSiNAnityagatayo nRloke // 24 // tatkRtaH kAlavibhAgaH // 15 // bahiravasthitAH // 16 // sUrya, candra, graha, nakSatra, tAraka ityAdi jyotiSkadeva haiM aura ve manuSya loka meM hamezA ke lie meruparvata kI pradakSiNA karate haiM, isI kAraNa DhAI dvIpa meM dina rAta, pakSa, mAsa, varSa ityAdi hote haiM / DhAI dvIpa ke bAhara sUrya, candra, graha, nakSatra, tAraka Adi sthira hai, ata: vahA~ dina-rAta, pakSa, mAsa, varSa rUpa vyavahAra kAla nahIM hai / DhAI dvIpa ke bAhara ke jIvoM aura devaloka tathA naraka ke jIvoM ke AyuSya kI gaNanA DhAI dvIpa meM hone vAle dina-rAta ke anusAra hotI hai / Aja ke suprasiddha vaijJAnika bhI kahate haiM ki dina rAta-svarUpa vyavahAra kAla kevala pRthvI para hI hai; kyoMki pRthvI kI dainika gati ke kAraNa dina-rAta hote haiM / jabaki bAharI avakAza (Outer space) meM dina-rAta nahIM haiM; tathApi bAhyAvakAza meM 80 yA 82 dina rahane vAle avakAza-yAtrI ke AyuSya meM se utane dina kama hote hI hai; kintu vahA~ unheM dina-rAta kA tanika bhI anubhava nahIM hotA hai|

Page #116
17 jainadarzana :vaijJAnika dRSTise dete ve ? basa, niruttara ho gye| sampAdakajI, isa chor3ane-chur3Ane kI bAta meM pahalA TArageTa hai AlU / mAno AlU khAne se jainadharma kA kilA hI Dhaha jAegA; aura na khAne se aTUTa rahegA / mere eka mitra aksara kahA karate haiM - mere ghara meM to AlU kA praveza hI nahIM hotA mAno AlU koI mAMsa-machalI jaisA khAdya hai / bar3I ajIba-sI lagatI hai bAta / Akhira AlU vanaspati hI to hai / maiM apane una mitra ko cetAvanI denA cAhatA hU~ ki Apake ghara meM avazya hI AlU kA praveza nahIM hotA hogA para ApakI galI meM to ho cukA hai| Akhira AlU ke prati isa rukha kA kAraNa kyA hai ? pratyuttara milatA hai - isameM anantakAyika jIva haiN| prazna : yaha kisane kahA? uttara : zAstroM meM AtA hai| prazna : kisa zAstra meM ? uttara : hamAre purAne zAstroM meM / kintu hamAre purAne zAstroM meM AlU kA nAma A hI nahIM sakatA / kAraNa, AlU bhArata kI upaja nahIM hai, yadyapi Aja AlU kI upaja sArI duniyA meM cAvala se dUnI, gehu~ se tigunI hai / sara vaoNlTara rayAle ise IsvI san 1586 meM dakSiNa amarikA se vilAyata lAye the / bhArata meM yaha AyA hai 1615 I. ke AsapAsa; ata: purAne zAstroM meM isakA jikra AnA asaMbhava hai / spaSTa hai AlU meM anantakAyika jIva haiM, yaha kisI kevalI yA sarvajJa kA kathana nahIM hai yaha to kisI chadmastha kA fatavA hai; etadartha g2alata bhI ho sakatA hai / isa fatave kA kAraNa mere khyAla se yahI rahA hai anajAne phala kA jo virodha hotA hai yaha vahI virodha hai aura isa virodha ko calAyA gayA hai dharma ke nAma para / isa para chAna-bIna honI cAhiye ki kyA AlU meM anantakAyika jIva rahate haiM ? mere eka anya mitra ne kahA ki AlU meM zarkarA adhika hotI hai, jisase DAyabiTIz2a (madhumeha) Adi vyAdhiyA~ ho sakatI hai / pratyuttara yaha hai ki DAyabiTIja hone para jo khAnA niSiddha hotA hai - jaise cAvala, gehU~ Adi ve kyA abhakSya ho jAeMge? vAstava meM hamArA bhakSya-abhakSya kA vicAra adhikAMzataH bhramita hai / hama jamIkaMda nahIM khA sakate haiM to sauTha-haldI kaise khA sakate haiM ? bhale hI sukhA kara kyoM na khAyeM ? jabaki AlU to jamIkaMda hai hI nahIM / yaha to eka paudhe para utpanna hotA hai, jise miTTI se mAtra DhaMkA jAtA hai / bahubIja meM Ate hai yadi baiMgana, aMjIra Adi to turaI, khIrA bhI sahaja hI bahubIjI haiM / bhakSya-abhakSya kA yaha nirUpaNa huA hai chadmastha dvArA / unhoMne apane vicAra thopa diye haiM hamAre Upara / aba to isa vaijJAnika yuga meM bhakSyAbhakSya kA naye sire se, vaijJAnika DhaMga se vicAra

Page #117
18 Jainism : Through Science honA caahiye| yadi Apa samajhate haiM ki jainadharma kA kilA isI para TikA hai to vaha dina dUra nahIM jaba ki vaha Dhaha jaaegaa| - gaNeza lalavAnI (tIrthakara : julAI-agasta, 87 ) 2.(ba) gaNeza lalavAnI kA khata : julAI-agasta '87 julAI-agasta '87 ke AcArya laghuvizeSAMka' meM zrI gaNeza lalavAnI kA 'khata: jo antima nahIM hai' par3hA / patra se eka bAta spaSTa hotI hai ki Ajakala adhikAMza yuvaka varga hamAre sAdhusaMtoM se dUra bhAga rahA hai, jisakA saba-se-bar3A kAraNa yahI hai ki maryAdita sAdhu-sAdhviyoM ko chor3a kara, bahuta se sAdhu-sAdhvI apane pAsa Ane vAle zrAvaka-zrAvikA-varga se aisI saugaMdhe lene kI apekSA rakhate haiM jo Age calakara kadAgraha meM rUpAntarita ho jAtI haiM / ___dharma koI aisI cIz2a nahIM hai, jo z2abardastI karAyI jAe / dharma ko AtmA meM-se svayaM prakaTa honA cAhiye; isalie hamAre jaise sAdhu-sAdhvI ko apane pAsa Ane vAle zrAvaka-varga se saugaMdha kI koI apekSA nahIM rakhanI cAhiye; kintu una logoM ko prema se samajhAnA cAhiye / vaijJAnika tarIke se unake saba praznoM kA samAdhAna karanA cAhiye, bAda meM unakI icchA ho to ve svayaM saugaMdha leM, kintu duHkhada yaha hai ki adhikAMza sAdhu-sAdhvI hamAre yuvaka varga ke praznoM kA samAdhAna dene meM samartha nahIM ho pAte; ata: unameM svabhAvataH aisA kadAgraha bana jAtA hai / zrI gaNeza lalavAnI ne krodhAdi, kaSAya, moha, Alasya Adi chur3avAne kA anurodha kiyA hai / unakI bAta sahI hai; kintu AhAra-zuddhi hI AcAra-zuddhi lA sakatI hai; ataH AhAra-zuddhi atyAvazyaka hai / AlU-mUlI Adi z2amIkaMda hone se anantakAya haiM, ataH unakA tyAga karanA zreSTha hai / unakA kahanA hai ki AlU kA nAma hamAre purAne zAstroM meM nahIM A sakatA; kyoMki AlU bhArata kI upaz2a nahIM hai / sara vaoNlTara rayAle ise IsvI san 1586 meM dakSiNa amerikA (brAjhila) se vilAyata lAye / bAda meM I. sa. 1615 ke Asa-pAsa vaha bhArata meM AyA; ataH purAne zAstroM meM usakA jikra asaMbhava hai / isa AdhAra para ve kahate haiM ki AlU anantakAyika jIva hai' aisA kathana kevalI yA sarvajJa kA nahIM hai balki kisI chadmastha kA phatavA hai; kintu unakI yaha bAta ThIka nahIM hai| zAstroM meM saba prakAra ke anantakAya Adi vanaspati aura prANiyoM kA jikra saMbhava nahIM hai; kintu anantakAya ke lakSaNa hI zAstra meM Ate haiM / inhIM lakSaNoM ke AdhAra para hI hamAre prAcIna AcAryoM ne AlU Adi ko anantakAya batAyA hai / TamATara (TaoNmeTo) sapharaz2ana (epila) Adi bhI bhArata kI upaja nahIM hai aura zAstra meM kahIM bhI unakA jikra nahIM AtA, tathApi hamAre pazcAtkAlIna zAstrakAroM ne ina cIjoM kA niSedha nahIM kiyA; kyoMki unameM anantakAya ke lakSaNa

Page #118
jainadarzana : vaijJAnika dRSTise nahIM dikhAyI par3ate / 19 hamAre prAcIna AcAryoM kI eka paramparA rahI hai ki zAstra - virUddha kucha bhI na likhanA aura unakA dUsarA eka siddhAnta thA 'nAmUlaM likhyate kiJcit' aura una logoM ke pAsa aisA asatya bolane kA koI kAraNa hI nahIM thA / ve hamase adhika jJAnI aura pApabhIru the; ataH unakI bAteM kevala a-sarvajJa hone ke kAraNa hI asvIkArya nahIM haiM / zrI lalavAnI kA dUsarA prazna yaha hai ki jaba hama z2amIMkaMda nahIM khA sakate haiM taba sauMTha haldI kaise khA sakate haiM ? bhale hI sukhA kara kyoM na khAyeM ? unakA yaha prazna upayukta hI hai; kintu adaraka aura haldI, jaba hare hote haiM, taba anantakAya hote hI hai, bAda meM unake sUkha jAne para ve svayaM apane-Apa nirjIva ho jAte haiM aura unakA zuSkIkaraNa (DIhAiDrezana) karane ke lie, zastra, churI Adi se kATane kI z2arUrata nahIM par3atI; jabaki AlU meM svayaM zuSkIkaraNa nahIM hotA / AlU ko vaise sUrya - prakAza meM yA kisI eka sthAna para lambe samaya taka rakhane para - thor3e dinoM meM usameM sar3ana - galana prAraMbha ho jAtI / yadi usakA zuSkIkaraNa karanA ho to use churI se kATa kara choTI-choTI patalI-patalI cipsa banAnI par3atI hai / bAda meM vaha nirjIva ho jAtI haiM; kintu AlU ke khurAka hone se usakA adhika mAtrA meM upayoga kiyA jAtA hai; ata: apane lie una ananta jIvoM kA vadha karanA upayukta nahIM hai, ataH hamAre lie vaha anAcIrNa hai / sauMTha aura haldI khurAka nahIM hai, sirpha khurAka ke saMskAra karane meM auSadhi ke rUpa meM, bahuta kama mAtrA meM unakA upayoga hotA hai; ata: ve AcIrNa haiM / isa taraha AlU sarvathA abhakSya hai aura sauMTha tathA * haldI sUkha jAne para bhakSya haiM / baiMgana Adi bahubIjaka vanaspati ke bAre meM bhI lalavAnIjI ne prazna upasthita kiyA hai / unakA kahanA hai ki baiMgana-aMjIra Adi bahubIjaka hone se abhakSya haiM to kyA turaI -khIrA bhI bahubIjaka nahIM haiM ? unakA yaha prazna bahuta cintana-yukta hai; kintu bahubIjaka vanaspati ke bAre meM vicAra karane para aisA pratIta hotA hai ki bahubIjaka hone ke kAraNa hI yaha abhakSya nahIM ho pAtI; kintu bahUbIjaka vanaspati ke bIja ke prakAra para unakA AdhAra hai / bIja do prakAra ke hote haiM, kucha bIja, rasoI banAte samaya nirjIva yA acita ho jAte hai aura kucha bIja rasoI ke daurAna acita nahIM hote / baiMgana-z2amarukha Adi ke bIja rasoI ke daurAna nirjIva nahIM hote aura aMjIra. to kaccA, ,binA pakAye hI khAyA jAtA hai; ataH ve abhakSya haiM aura turaI, khIrA Adi ke bIja rasoi ke daurAna nirjIva hone se ve bhakSya haiM / 'dharmasaMgraha' graMtha ke anusAra bahubIjaka vanaspati ke bIja ke upara sUkSma pAradarzI kavaca nahIM hotA hai, jabaki khIrA, turaI Adi ke bIja ke upara sUkSma pAradarzI kavaca hai ataH vaha bahubIjaka nahIM kahalAtI hai / | dUsarI bAta yaha ki Adhunika vijJAna kI khojeM batAtI haiM ki baiMgana meM, anya phaloM kI apekSA, jyAdA viSamaya dravya (TaoNkjhika sabsTeMsa) hai, isa kAraNa se bhI baiMgana nahIM khAnA cAhiye / zrI lalavAnI kA yaha kahanA upayukta hI hai ki hamAre yahA~ bhakSyAbhakSya ke nirUpaNa meM bahuta kucha bhrama calate haiM; kyoMki unakA nirUpaNa chadmastha dvArA huA hai; ata: isa vaijJAnika 'yuga meM

Page #119
Jainism : Through Science vaijJAnika paddhati se una para vicAra honA cAhiye / hama, nayI pIr3hI ke sAdhu-bhakSyAbhakSya ke bAre meM vaijJAnika DhaMga se hI vicAra karate haiM; ataH merI unase vijJapti hai ki ve aise prazna hameM avazya bhejeN| hama yathAmati una prazroM kA samAdhAna kareMge / AzA rakhatA hU~ ki unheM mere isa tarkapUrNa uttara se saMtoSa hogaa| - muni naMdIghoSa vijaya, khaMbhAta (tIrthakara : navambara,87)

Page #120
3. prakAza : sajIva yA nirjIva ? bhagavAn mahAvIra ko hue Aja lagabhaga DhAI hajAra varSa bIta cuke haiM, tathApi unakA zAsana Aja bhI avicchinna rUpa meM ajeya hai / unhoMne kevalajJAna se bhautikajagat kA jo svarUpa pratyakSa kiyA, use apane dharmopadezoM meM bhalIbhAMti samajhAyA aura Aja bhI unake batAye hue siddhAnta vijJAna kI kasauTI para khare utara rahe haiN| __jIva-vijJAna ke kSetra meM, jaina dharma-graMthoM yA jainadarzana kA jo anupama yogadAna hai use svIkAra kiye bagaira hama cala nahIM skte| jaina dArzanika paramparA ke anusAra, prANiyoM aura vanaspati ke atirikta pRthvI, jala, agni aura vAyu meM bhI jIva yA AtmA hai / una sabameM, mAtra tarka ke AdhAra para nahIM, varan vaijJAnika paddhati ke anusAra prAyogika stara para jIvatva kI siddhi karanA atyanta Avazyaka hai / yuga kI isa mAMga ko tatkAla pUrI karane kI jimmedArI hama sabakI hai / __ jaina samAja meM, khAsa taura para sAdhu samAja meM, 'prakAza' ke bAre meM pichalI kucheka sadiyoM meM katipaya bhrAntiyA~ pracalita huI haiM / una mAnyatAoM ko zAstra kA prabala samarthana nahIM hai / Amataura para jaina upAzrayoM aura sthAnakoM meM dIpaka (laimpa) kA upayoga nahIM hotA hai; kyoMki jaina sAdhu-samAja ke lie ahiMsA-kA-pAlana atyanta Avazyaka hai aura jaina dArzanika paramparA ke anusAra agni meM bhI AtmA hotI haiM / Aja zvetAmbara mUrtipUjaka jaina sAdhu-samAja meM aisA AcAra hai ki rAtri meM yadi dIpaka (laimpa) kA prakAza ho to, usa prakAza meM-se pasAra hone ke samaya sAdhu-sAdhvI apane zarIra ko garma vastra (UnI) yA kambala se lapeTa lete haiM / isa paramparA, prathA yA AcAra kA kAraNa pUchane para batAyA jAtA hai ki prakAza tejokAya hai aura apane zarIra para par3ane ke kAraNa usakI mRtyu ho jAtI hai; ataH dIpaka, cAhe vaha momabattI kA ho yA kairosina kA yA tela kA, ghI kA yA bijalI kA ho usakA prakAza apane zarIra para na par3e, isalie garma kambala kA upayoga kiyA jAtA hai / sUrya, candra, graha, nakSatra, tArA ityAdi ke prakAza ko nirjIva mAnA gayA hai / ___ dUsarI ora Aja vijJAna meM bahuta kucha khojeM huI haiM jinake AdhAra para kucha loga bijalI ke laTU, lAlaTena, momabattI ityAdi ke prakAza ko nirjIva mAnate haiM, to phira vAstavika sthiti kyA hai, isa para jaina dharma-zAstroM aura AgamoM ke AdhAra para vicAra karanA Avazyaka hai| . jaina dharmagranthoM ke anusAra dravya ke bhinna-bhinna vargIkaraNoM meM se eka vargIkaraNa isa prakAra hai -

Page #121
Jainism Through Science pudgala dravya ke chaha bheda haiM- (1) sUkSma sUkSma, (2) sUkSma, (3) sUkSma bAdara, (4) bAdara sUkSma (5) bAdara, (6) bAdara bAdara / yAkinI mahattarAsunU AcArya zrI haribhadrasUrIzvarajI ne, dazavaikAlika' sUtra kI vRtti meM jIvAbhigama sUtra ke AdhAra para batAyA hai ki pudgala dravya kA pratyeka paramANu jisakA svatantra astitva hai usakA sUkSma sUkSma varga meM samAveza hotA hai, do-do paramANuoM ke pudgala skandhoM se lekara sUkSma pariNAma-yukta ananta paramANuoM ke pudgala skandhoM kA samAveza sUkSma nAmaka dvitIya varga meM hotA hai, sUkSma bAdara zreNI meM gandha (sugandha aura durgandha) ke paramANu pudgala skandhoM ko samAviSTa kiye gaye haiM / 22 vAyukAya ke jIvoM kA zarIra bAdara sUkSma hai / jala ke jIvoM ke zarIra ko bAdara zreNI meM rakhA gayA hai hAlA~ki agnikAya, vanaspatikAya, pRthvIkAya, dvIndriya, trIndriya, caturIndriya Adi anya saba trasa jIvoM ke zarIra ko 'bAdara bAdara' mAnA gayA hai / 'tattvArthasUtra' kI vRtti meM zrIsiddhasena gaNi ne vAyukAya ko tejokAya (agni) se adhika sUkSma batAyA hai / kAraNa batAte ve kahate hai ki tejokAya pratyakSa ho sakate haiM, vAyukAya pratyakSa nahIM ho sakate haiM / dUsarI ora Adhunika vijJAna spaSTa rUpa meM batAtA hai ki prakAza ke kaNa (pArTikalsa), jinheM 'phoTona' kahA jAtA hai, ilekTrona kI taraha bahuta sUkSma haiM; hAlA~ki vAyu, jaisA ki hAiDrojana, oNksIjana Adi unase bahuta kucha mAtrA meM sthUla haiM, kyoMki hAiDrojana ke eka aNu meM eka ilekTraoNna, eka proTona aura eka nyUTrona hote haiN| oNksIjana ke eka aNu meM 16 ilekTraoNna, 16 proTona aura 16 nyUTrona hote haiM aura vAyu sadaiva do-do aNuoM ke yugma meM hI upalabdha hotI hai, jise vaijJAnika paribhASA meM 'molIkyUla' kahA jAtA hai / isa dRSTi se prakAza ke kaNa (phoTona) ko agnikAya nahIM kahA jA sakatA; kintu prakAza utpanna karane vAle padArtha, unakI jyoti Adi ko agnikAya mAnanA cAhiye; ataH bijalI ke balva meM jaba hama vidyut pravAha prasArita karate haiM, taba TaMgasTana dhAtu ke tAra garma ho kara prakAzita ho uThate haiM, usI samaya una tAroM meM agni kI utpatti hotI hai; ataH una garma tAroM ko hI sajIva kahA jAtA hai, ThIka usI taraha prajvalita aMgAre, agni kI jvAlA, jyoti, AkAza meM kauMdhatI bijalI, rAkha meM Dha~ke agni- kaNa ityAdi ko hI agnikAya kahA jAtA hai, kintu unameM se prakaTa hote prakAza ko agnikAya nahIM kahA jA sakatA / 'AcArAMga' ke prathama zrutaskandha ke prathama adhyayana ke caturtha uddezaka kI niyukti meM bAdara agni ke pA~ca prakAra batAye haiM (1) aMgAra, koyale Adi; (2) vidyut Adi agni; (3) jvAlA arthAt agni utpanna karane vAle padArtha se vicchinna jvAlA; (4) agni utpanna karane vAle padArtha se saMlagna jvAlA, jise arcis kahA jAtA hai; aura (5) rAkha (rakSA) meM Dha~ke hue agni-ke-kaNa jise murmara kahA jAtA hai /

Page #122
jainadarzana :vaijJAnika dRSTise 23 ina prakAroM meM kahIM bhI prakAza ko sajIva nahIM batAyA gayA hai; kintu prakAza aura usake uSNa sparza ko, agni ke sajIva hone ke lakSaNa arthAt agni ke sajIvatva kA sUcaka batAyA haiM / isI sandarbha meM AcArAMga-niyuktikAra 'khajuA' kA dRSTAnta dete haiM aura batAte haiM ki jisa taraha khajuA jaba taka jIvita hotA hai, taba taka hI prakAza detA hai; kintu vaha usakI mRtyu ho jAne ke bAda prakAza nahIM detA arthAt usakA prakAzita honA, usake caitanya kA sUcaka hai, ThIka usI taraha tejokAya (teukAya) jaba sajIva hotA hai, taba hI prakAzita hotA hai / isI taraha sajIva prANI yA manuSya kA zarIra hI uSNa hotA hai, kintu mRtyu ke bAda vahI ThaNDA par3a jAtA hai, isI bhA~ti agni sajIva hone se uSNa sparza se yukta hai arthAt uSNa sparza usake sajIvatva kA pramANa yA dyotaka hai; ataH agni kI rozanI arthAt prakAza ko sajIva mAnanA upayukta nahIM hai / 'dazavaikAlika' meM dazapUrvaghara zrI zayyaMbhavasUrijI batAte haiM ki kisI bhI sAdhu yA sAdhvI ko agni, aMgAra, murmara, arciH, jvAlA, zuddha agni, bijalI, ulkA ityAdi ko jalAnA nahIM cAhiye, aisI agni meM ghI, IMdhana ityAdi kA utsiMcana na karanA, aisI agni kA sparza na karanA, bhinna-bhinna prakAza kI agni kA mizraNa na karanA, use paMkhA ityAdi se prajvalita na karanA arthAt vRddhi na karanA aura kisI bhI prakAra kI agni ko bujhAnA bhI nahIM, uparyukta sabhI kriyAe~ dUsaroM se nahIM karAnA aura jo bhI aisI kriyAe~ kara rahA ho, use acchA nahIM mAnanA; arthAt ina sabhI kriyA karane vAloM ko agni kI virAdhanA yA hiMsA kA pApa lagatA hai / yahA~ kahIM bhI aisA nirdeza nahIM hai ki teukAya dvArA utsarjita prakAza manuSya (sAdhusAdhvI) ke zarIra para par3ane se teukAya kI virAdhanA hotI hai / isake atirikta yahA~ aisA nirdeza prApta hotA hai ki agni yA dIpaka (laimpa) jalatA ho to, sAdhu yA sAdhvI use bujhAne kA Adeza yA preraNA yA upadeza bhI nahIM de sakate, dIpaka jalatA ho to sAdhu-sAdhvI kA nimitta pA kara use bujhAnA yogya nahIM hai / yadi dIpaka dvArA utsarjita prakAza meM AtmA hotI aura usa prakAza ke manuSya ke zarIra para par3ane se mRtyu hotI, to ahiMsA kA saMpUrNa pAlana karane ke lie aisI agni ko bujhAne kI preraNA dene yA aise sthAnoM se dUra rahane kA suspaSTa vidhAna zAstroM meM milatA; kintu aise vidhAna kI aprApti isa bAta kA nirdeza karatI haiM ki agni, jisa meM se prakAza aura uSNatA paidA hotI hai, sajIva hai, use bujhAne kA upadeza dene yA bujhAne se usakI hiMsA hotI haiM; kintu prakAza ke sajIva na hone ke kAraNa usake sAdhu-sAdhvI ke zarIra para par3ane se hisA nahIM hotI haiM / yahA~ prazna upasthita hotA hai ki Upara jo batAyA gayA hai, usakA (prakAza kA) Agamika sAhitya meM kahIM bhI teukAya meM samAveza nahIM huA hai arthAt vaha sajIva nahIM hai; phira use sajIva mAnane kI paramparA kaba aura kaise zurU huI ? isa para gaharAI se vicAra karanA hogA / zvetAmbara mUrtipUjaka tapAgacchIya paramparA ke sAdhu aura zrAvaka ke aticAroM meM aura senaprazna meM isa bAta kA sandarbha prApta hotA hai : prazna : yadi cAturmAsa meM pratikramaNa Adi meM bijalI kA prakAza ho to aticAra lagegA yA

Page #123
Jainism Through Science 24 nahIM ? uttara : pUjyapAda zrI vijayadAnasUrIzvarajI tathA pUjya zrI vijayahIrasUrIzvarajI se aisA sunA hai ki zeSa kAla meM aura cAturmAsa meM pratikramaNa, yoga ke anuSThAna ityAdi kriyA meM bijalI kA prakAza ho to aticAra lagatA hai, kriyA aticAra-yukta hotI hai, kAlagrahaNa kA bhaMga hotA hai / prazna : candra ke prakAza meM dIpaka ityAdi ke prakAza kI sparzanA hotI hai yA nahIM ? uttara : yadi zarIra ko candra kA prakAza lagatA ho to dIpaka ityAdi ke prakAza kI spezanA nahIM hotI hai, kintu zarIra ko candra kA prakAza na lagatA ho to dIpaka ityAdi ke prakAza kI sparzanA hotI hai, aisI paramparA hai, aura kharatarakRta saMdeha dolAvalI meM bhI aisA batAyA gayA hai / vikrama ke 14 veM zataka meM kharataragacchIya AcArya zrImajjinavallabhasUri ke ziSya A. zrI jinadattasUri ne 'saMdeha dolAvalI' prakaraNakI racanA kI hai / yaha grantha bhI praznottara rUpa meM hai| isa graMtha kI gAthA 41 aura 42 kI vRtti meM isa bAta kA nirdeza prApta hotA hai aura usI samaya se prakAza ko sajIva mAnane kI paramparA zurU huI hogI aisA pratIta hotA hai / yadyapi 'saMdeha dolAvalI' prakaraNa kI mUla gAthA se aisA koI artha prApta hotA nahIM hai; kintu vAcanAcArya zrI prabodhacandra gaNi ne bRhad vRtti meM isakI vistRta carcA kI hai / sAra isa prakAra hai : pratikramaNa kI kriyA karane vAle manuSya (sAdhu yA gRhastha) vidyut, pradIpa ityAdi kA yadi do bAra yA cAra bAra sparza kareM yA bahuta bAra sparza kareM to unheM prAyazcita karanA par3atA hai / yahA~ ityAdi zabda se pRthvIkAya Adi anya sacitta dravya liye gaye haiM arthAt sAmAyika, pratikramaNa Adi meM sacitta dravyoM kA sparza nahIM karanA cAhiye / agni, dIpaka Adi sacitta hone se, unakA sparza nahIM karanA cAhiye / 'saMdeha dolAvalI' kI ina gAthAoM meM 'vidyut' zabda hai ata: usakA artha 'AkAza meM hone vAlI bijalI' lenA hai, jo sajIva hai; kintu sAmAyika pratikramaNa kI kriyAyukta manuSya usakA sparza nahIM kara sakatA; ataH TIkAkAra vAcanAcArya aura anya 'vidyut' zabda se bijalI kA prakAza grahaNa karate haiM / ataH usI samaya se kisI bhI prakAra ke agni kA prakAza sacitta hai, aisI mAnyatA pracalita huI hogI aisA anumAna hai / I dUsarI ora 'saMdeha dolAvalI' ke vRttikAra candra ke prakAza meM dIpaka ityAdi ke prakAza kI sparzanA hotI hai yA nahIM ? isa prazna kA uttara dete samaya bhI isI prakAra kI carcA karate haiM / ve kahate hai ki candra, sUrya ityAdi ke vimAna kI prabhA se yA prakAza se ujehI (sparzanA) to hotI hI hai; kintu vaha aparihArya hai / turanta hI ve dUsarA uttara yaha dete hai ki sUrya, candra ke prakAza kA mAtra sparza hotA hai; kintu usake nirjIva hone se virAdhanA (jIva-hiMsA) saMbhava nahIM hai / puna: Age carcA karate hue ve svayaM paMcamAMga zrI bhagavatI sUtra yA vyAkhyA- prajJapti sUtra kA uddharaNa dete hue sUrya-candra ke prakAza kI sacittatA ke bAre meM zaMkA upasthita karate hai aura svayaM *

Page #124
25 jainadarzana :vaijJAnika dRSTise navAMgI vRttikAra zrI abhayadevasUrijI ke vacanoM kA AdhAra le kara kahate haiM ki sUrya, candra ityAdi ke prakAza kA sakarmalezyatva (sajIvatva) mAtra upacAra se hI hai, vastutaH vaha sajIva nahIM hai / sUrya, candra ityAdi ke vimAnoM ke pudgala skandha pRthvIkAya hone se sacitta haiM; kintu unakA prakAza acitta hai, kucha eka jIvoM ko (candra meM) udyota nAmakarma kA udaya hai, ata: unake zarIra dUra hone para bhI uSNa nahIM, aisA zItala prakAza dete haiM; jabaki kucha-eka jIvoM ko (sUrya meM) Atapa nAma karma kA udaya hone se unake anuSNa zarIra, dUra rahane para bhI uSNa prakAza dete haiM; ataH unake prakAza kI sparzanA meM virAdhanA nahIM hotI hai / yahA~ punaH zaMkA upasthita kI jAtI hai ki yadi aisA hI hai to bijalI, dIpaka ityAdi ke prakAza ke saMbandha se bhI virAdhanA hotI nahIM hai aisA kahanA cAhiye; kyoMki bijalI, dIpaka ityAdi kA agnikAya rUpa sthUla zarIra to dUra hI hotA hai / pratyuttara dete hue saMdeha dolAvalI' ke TIkAkAra kahate hai ki agnikAya meM udyota nAmakarma kA udaya nahIM hai aura pRthvIkAya na hone se Atapa nAma karma kA bhI udaya nahIM hai; kyoMki Agama meM batAyA gayA hai ki aparyApta bAdara pRthvIkAya ko hI Atapa nAmakarma kA udaya hotA hai / ataH prazna upasthita huA ki dIpaka ityAdi kA prakAza dUra-sthita vastuoM ko prakAzita (udyotita) karatA hai aura garma bhI karatA hai vaha kisa taraha ? isake uttara meM vAcanAcArya zrI prabodhacandra gaNi kahate haiM ki uSNa sparza ke udaya vAle aura lohitavarNa nAmakarma ke udaya vAle prakAzayukta agnikAyika jIva hI Asa-pAsa ke vistAra meM phailate haiM; kintu agnikAya ko prabhA na hone se aura usake atisUkSma hone se unheM hI prabhA ke rUpa meM pahacAnA jAtA hai / vAcanAcArya zrI prabodhacandra gaNi kA yaha antima uttara zrI dazavaikAlika sUtra kI hAribhadrIya vRtti meM diye gaye jIvAbhigama sUtra ke pATha se bilkula virUddha hai; aura unhoMne isake lie kisI bhI Agamika sAhitya kA AdhAra nahIM diyA hai / unhoM ne spaSTatayA batAyA hai ki agnikAya ke jIva apkAya yAnI pAnI ke jIvoM se bhI adhikatara sthUla yA bAdara haiM / taba jala se adhika sUkSma vAyu aura vAyu se bhI adhika sUkSma aise prakAza ke kaNa (phoTona) ko anikAya kaise kahA jAe ? yaha eka atyanta vicAraNIya prazna hai / ___pudgala dravya kA eka ora vargIkaraNa vargaNAoM ke rUpa meM hai / vargaNAoM ke mukhyataH ATha bheda batAye gaye haiM 1. audArika, 2 vaikriyaka, 3 AhAraka, 4. taijas, 5 bhASika, 6 zvAsocchvAsika, 7 manas, 8 kArmaNa / deva aura nAraka ko chor3a pratyeka jIva kA bhavadhAraNIya zarIra audArika vargaNA ke pudgala skandhoM se niSpanna hai / deva aura nAraka ke zarIra vaikriyaka vargaNA ke pudgala skandhoM se niSpanna haiM / AhAraka labdhivAn caturdazapUrvadhara sAdhu hI AhAraka zarIra banAne ke lie AhAraka vargaNA kA upayoga karate haiM / pratyeka saMsArI AtmA prati samaya taijas aura kArmaNa rUpa sUkSma zarIra se yukta hai / bhASA-vargaNA se AvAja (zabda) paidA hotI hai / zvAsocchvAsa-vargaNA kA upayoga zvAsa lene meM kiyA jAtA hai / mana ke nirmANa evaM vicAra karane meM manovargaNA kA upayoga hotA hai /

Page #125
Jainism Through Science dazavaikAlika sUtra kI vRtti meM batAye gaye pudgala dravya ke vibhAgIkaraNa kI bAdara sUkSma, bAdara aura bAdara bAdara zreNiyA~ audArika vargaNA meM samAviSTa hotI haiM / 26 yadi hama prakAza ko sacitta yA teukAya mAneM to usakA samAveza bAdara - bAdara zreNI meM karanA hogA; kintu vijJAna ne batAyA hai ki prakAza ke kaNa jyAdA sUkSma haiM; ata: unheM taijas vargaNA meM samAviSTa karanA upayukta hai aura taijas vargaNA ko anya vargaNAoM ke sAtha sUkSma varga meM rakhane para saba kucha sahI pratIta hotA hai / yaha dhyAna meM rakheM ki uparyukta AThoM vargaNAoM ke pudgala skandha uttarottara adhikAdhika sUkSmapariNAma vAle hai; ata: prakAza sacitta nahIM hai aisA mAnanA sahI aura tarkasaMgata lagatA hai / senaprazna meM kahA hai ki 'bijalI yA dIpaka Adi kA prakAza hone para, pratikramaNa Adi kriyA aticAra-yukta hotI hai arthAt sampUrNata: niSphala nahIM bana pAtI' / isa vAkya kA bhAvArtha maiM apanI buddhi se isa prakAra karatA hU~ / prathama to yaha bAta jagadguru zrI hIrasUrIzvarajI ke pAsa se sunI huI hai aisA spaSTatayA A. zrI senasUrIzvarajI ne batAyA hai / unakA artha hai ki usI samaya prApta Agamika aura tapAgacchIya anya sAhitya meM kahIM bhI isa bAta kA sandarbha upalabdha nahIM thA / dUsarI bAta yaha ki unhoMne isI prazna kA uttara, Agamika sAhitya yA tapAgacchIya paramparA ke sAhitya meM - se dene kI bajAya apane se kevala 200-300 varSa pUrva banAye gaye khataragacchIya 'sandeha dolAvalI prakaraNa' meM se diyA aura kahA ki vaha aisA batAyA gayA hai / isakA artha yahI huA ki khataragaccha meM se yaha paramparA tapAgaccha meM AyI huI hai; kintu tapAgaccha kI apanI aisI koI paramparA nahIM thI / tIsarI bAta yaha ki pratikramaNa Adi kriyAoM meM dIpaka yA bijalI Adi kA prakAza, kriyA karanevAle manuSya para par3ane se usakI kriyA aticAra - yukta banatI hai / isakA kAraNa yaha hai ki rAtri ke andhakAra meM kriyA karate samaya kucha bhI dikhAyI nahIM par3atA, aise samaya meM yadi kahIM se prakAza A jAe to prathama to dhyAnabhaMga hotA hai, citta vicalita ho uThatA hai; dUsarA yaha ki prakAza ke kAraNa saba vastue~ spaSTatayA dikhAyI par3atI haiM, isase kriyA karane meM sugamatA rahatI hai, ataH kriyA karane vAle ke mana meM prakAza kI icchA jAgatI hai, yA dIpaka yA bijalI kA prakAza huA vaha 'acchA huA' aisA bhAva A jAtA hai; arthAt prakAza karane yA dIpaka jalAne kI kriyA kA aprakaTa anumodana ho jAtA hai, jabaki kriyA karanevAle sAdhu-sAdhvI ke lie karanA, karAnA aura inakA anumodana karanA tInoM kA niSedha hai, ataH anumodana karanA bhI upayukta nahIM hai / lagatA hai aisI paristhiti ke kAraNa hI A. zrI vijaya hIrasUrijI ne kahA hogA bijalI Adi ke prakAza ke kAraNa kriyA aticArayukta hotI hai / yaha hamArA anumAna hai / Adhunika bhautika vijJAna kI paribhASA meM to prakAza eka vidyut cumbakIya taraMga (ilekTromaigneTika vevha) mAtra hai aura vartamAna meM hamAre vAyumaNDala (eTamaoNsphIyara ) meM kaI prakAra kI vidyut cumbakIya taraMgeM haiM / pratyeka taraMga, prakAza ke vega se arthAt 3,00,000 ki.mI. prati seMkaDa

Page #126
jainadarzana :vaijJAnika dRSTise 27 ke vega se gati karatI hai, kevala usakI kampa-saMkhyA (phrIkavansI) yA to bahuta jyAdA hotI hai yA bahuta kama / isI kAraNa se pratyeka taraMga dRzyamAna nahIM hotI hai| ___ isa prakAra vartamAna pRthvI para jIvana vyatIta karane vAle pratyeka vyakti ke zarIra para nAnA prakAra kI saMkhyAtIta vidyut - cumbakIya taraMgeM par3atI hai / yadi hama ina sabako sajIva mAna leM to phira jInA hI muzkila ho jAegA / eka bAta aura hai ki pratyeka sajIva padArtha apanI zArIrika aura bhautika kSamatAnusAra, apanI AdhyAtmika unnati-anusAra, apane zarIra meM-se niyata prakAra kI, niyata kaMpa-saMkhyAvAlI taraMgeM chor3atA hai aura jinakI kaMpa-saMkhyA, taraMga-lambAI Adi unakI manaHsthitiyoM ke (zAnti, bhaya, krodha, udvega, zoka, ityAdi) anusAra badalatI rahatI hai / isa siddhAnta ke AdhAra para hI vijJAna kI TelIpaithI nAmaka zAkhA vikasita huI hai / pazcima meM ise le kara kaI khojeM huI hai / anusaMdhAna abhI jArI hai| isa carcA kA sAra mAtra yaha hai ki prakAza ke rUpa meM vidyut-cumbakIya taraMgeM chor3anA agnikAyika jIva kA lakSaNa hai; ataH sabhI prakAra ke prakAza meM jIva hai, aisA mAnanA upayukta nahIM hai| isa saba kA artha yaha nahIM hai ki maiM sAdhu-samAja ko dIpaka ke prakAza kA upayoga karane kI chUTa detA hU~, yA aisI chUTa lene ke lie maiMne yaha lekha likhA hai; vastuta sAdhu yA sAdhvI svayaM to battI nahIM jalA sakate; kintu anya kisI ke pAsa bhI battI jalAnA upayukta nahIM hai aura isase bhI bar3ha kara yadi koI battI jalAtA ho yA bujhAtA ho to use bhI acchA nahIM mAnanA arthAt anumodana karanA bhI upayukta nahIM hai / sAtha hI upAzraya ke nikaTavartI kisI gRhastha ke ghara kI jalAyI huI battI yA sar3aka-para-jalatI nagarapAlikA kI battI kI sahAyatA se apanA koI kArya sAdhu na kareM; kyoMki aisA karane para usakI anumodanA ho jAtI hai / yadyapi yaha battI sAdhu ke lie yA sAdhu ke kahane se nahIM kI gayI tathApi usake upayoga (istemAla) se pApa lagatA hI hai, ise prAyaH sabhI mAnate haiM; ataH aisI battI kA istemAla karane kI chUTa lene kA koI prazna hI upasthita nahIM hotA / yahA~ to kevala jaina Agama aura vijJAna ke AdhAra para 'prakAza sajIva hai athavA nahIM' isa prazna ke samAdhAna kA eka vinamra prayAsa kiyA gayA hai / (sandarbha : dazavaikAlika sUtra, hAribhadrIyavRtti; tattvArthasUtra TIkA, adhyAya-2, TIkAkArasiddhasena gaNi / AcArAMga-TIkA, zIlAkAcArya; senaprazna; saMdeha dolAvalI prakaraNa; TekasTa buka oNpha kvANTama mikeniksa, pI. ema. maithyusa, ke. veMkaTezana ) [tIrthakara : disambara, 88]

Page #127
28 Jainism : Through Science TippaNi: Avazyaka sUtra TIkA meM - niyuktigata : agaNIo chiMdija bohiyakhobhAi dIhaDako vA / AgArehiM abhaggo ussaggo evamAIhiM / 1516 // - gAthA kI vRtti meM 'agaNIo' zabdanirdiSTa kAyotsarga ke AgAra ke bAre meM TippaNI karate huye batAyA hai - 'yadA jyotiHspRzati tadA prAvaraNAya kalpagrahaNaM kurvato na kAyotsargabhaGgaH / ' (kAyotsarga ke daurAna yadi jyoti kI sparzanA ho taba AcchAdana ke lie vastra kA grahaNa karane para kAyotsarga kA bhaGga nahIM hotA kintu pratikramaNa sUtra ke prabodhaTIkA nAmaka gujarAtI vivecana meM annattha sUtra meM isI niyuktigata gAthA ke agaNIo' zabda ko do artha batAye hai (1) kAyotsarga ke daurAna, agni phailatA huA, Akara yadi kAyotsarga karate hue vyakti ko sparza kare, taba vaha anyatra, jAkara kAyotsarga pUrNa kareM taba kAyotsarga kA bhaMga nahIM hotA hai| (2) dUsarA artha Avazyaka sUtra kI TIkA meM batAyA huA hI haiM / dUsarI ora kalikAlasarvajJa zrI hemacaMdrAcAryajIne apane 'abhidhAna cintAmaNi' zabda koza meM agnikAya/tejaskAya ke zabdoM meM kahIM bhI 'prakAza' ko anikAya ke rUpa meM batAyA nahIM hai / 'abhidhAna rAjendra' koSa meM bhI etadviSayaka koI ullekha prApta nahIM hai| uparyukta donoM artha meM prathama artha Agama se sammata lagatA hai / kintu dvitIya artha saMdigdha hai / hAlA ki niyuktigata isI gAthA meM 'prakAza' ko anikAya nahIM batAyA hai aura agaNIo' zabda ke dvitIya artha se aisA spaSTa nirdeza nahIM hotA hai ki prakAza - agnikAyika jIva ke rUpa meM sajIva hI hai, tathApi prakAza ko sajIva mAnanevAlA varga usI pATha kA / artha kA AdhAra lete hai kintu unake sAtha batAye huye anya tIna AgAra ke svarUpa se dvitIya artha sahI nahIM lagatA hai / tattvaM tu kevaligamyam /

Page #128
4. 'tIrthaMkara' : jaina AhAra-vijJAna vizeSAMka 'tIrthakara' kA 'jaina AhAra vijJAna vizeSAMka' (maI-jUna '89 ) milA / sAdyanta par3hA bar3I prasannatA huI / aise vizeSAMka yadi bhArata kI pratyeka bhASA meM prakAzita patrikAe~ nikAleM to samAja meM bahuta kucha AhAra-zuddhi ho sakegI / 'kendrIya jaina AhAra vijJAna zodha-saMsthA' kI avilamba sthApanA karane kA, jo sujhAva Apane rakhA hai, vaha sadyaH saphala ho aisI AzA rakhatA huuN| maiM bhI pichale 10 sAloM se aisI 'zodha-saMsthA' kI AvazyakatA mahasUsa karatA hU~ / maithI aura kotamIra, lahasuna aura pyAja kI jagaha kAma Ate haiM, yaha vaijJAnika tathya hai / maithI meM 100 guNa haiM, usake bAre meM choTI-sI pustikA bhI hai / kucha spaSTatAe~ (zvetAmbara saMpradAya ke anusAra ) - pR. 20 para batAyA gayA hai ki chane hue pAnI kI maryAdA 48 miniTa hai |adhn- jaise garma kiye gaye jala kI maryAdA 24 ghaMTe tathA usase kama garma kiye gaye kI 12 ghaMTe kI hai|' yahA~ eka spaSTatA karanI hai / gujarAta meM sAmAnya rIti se gRhastha dina meM eka bAra (subaha) pAnI chAna lete haiM, jo kaccA / sacita hotA hai / pUrNa garma kiye hue acita / prAsuka jala kI maryAdA Apane 24 ghaMTe batAyI hai; kintu zvetAmbara paramparA meM pravacana sAroddhAra' grantha meM (dvAra136; gAthA - 881-882 ) batAyA hai ki tIna bAra ubalA huA prAsuka jala grISmakAla meM pA~ca prahara yAnI 15 ghaMTe ke bAda sacita ho jAtA hai ThIka usI taraha varSARtu meM tIna prahara (9 ghaMTe) ke pazcAt aura zizira Rtu-zItakAla meM 4 prahara (12 ghaMTe ) ke pazcAt sacita hotA hai / gAthA isa prakAra hai - jAyai sacittayA se, gimhami pahara paMcagassuvari / caupaharovari sisire, vAsAsu puNo tipaharUvari // 882 / / dUsarI bAta: Apane pR. 20 para batAyA hai ki - "jisa dahIM meM bUrA, mizrI, khAraka, drAkha Adi mIThI vastue~ par3I hoM usakI maryAdA 48 miniTa kI hotI hai / " yaha vidhAna kisI grantha ke AdhAra para hai, yA paraMparA ke anusAra hai, ise spaSTa kIjiye; kyoMki aisI bAta hamAre par3hane yA sunane meM nahIM AyI hai / ___tIsarI bAta - Apane (pR. 20 para, batAyA ki garma dUdha meM jAmana dene para dahI kI maryAdA 24 ghaTe hai; kintu zvetAmbara paramparA ke anusAra garma kiye hue dUdha meM jAmana dene ke bAda do dina

Page #129
30 Jainism : Through Science kI maryAdA hai / tIsare dina dahI abhakSya ho jAtA hai / ___ chAcha ke bAre meM zvetAmbara mUrtipUjaka saMpradAya ke sAdhuoM kI maryAdA / AcAra yaha hai ki bilote samaya yadi chAcha meM kaccA pAnI DAlA ho aura makkhana pUrNatayA nikAla liyA ho to vaha chAcha prAsuka / acita ho jAtI hai| ata: vaha turanta lI jAtI hai aura usa chAcha kI maryAdA do dina kI hai / yadyapi vartamAna meM isa taraha dUsare dina, koI bhI sAdhu chAcha lete nahIM haiM; parantu paramparA meM isa prakAra sunA hai / ise zAstra kA AdhAra to hogA hI, kintu abhI vaha mere pAsa upalabdha nahIM hai| Age Apane batAyA ki "yadi chAcha bilone ke bAda usameM pAnI DAlA jAe to usa chAcha kI maryAdA sirpha 48 miniTa hai"; kintu zve. mU. sAdhuoM kI paramparA ke anusAra isa taraha chAcha bilone ke bAda yadi usameM kaccA pAnI DAlA jAe to 48 miniTa taka vaha sacita rahatI hai, bAda meM acita ho jAtI hai aura sAdhu-sAdhvI ise grahaNa karate hai / yaha prathA vartamAna meM bhI kahIMkahIM pracalita hai| __ pR. 74 para Apane varSA ke jala ko prAsuka batAyA hai; kintu bArahavIM zatAbdI meM zrI zAntisUrijI dvArA race gaye 'jIva vicAra prakaraNa' meM aura Agamika sAhitya meM varSA ke jala ko sacita apkAya batAyA hai / kabhI-kabhI varSA ke jala meM machaliyA~ bhI hotI haiM, barpha kI bhI varSA hotI hai; ataH use prAsupha mAnanA yogya nahIM hai / 'vidala' ke bAre meM (pR. 78 para) Apane batAyA ki 'vidala yA bidala saMskRta ke 'dvidala' se banA zabda hai / jisake do phAr3a hote haiM, aise annAdika padArtha dvidala kahalAte haiM / dAleM, tila, mUMgaphalI, cAraulI, bAdama, turaI, bhiNDI Adi isa varga meM Ate hai / aise annAdika jaba dUdha, dahI, chAcha, Adi meM DAle yA milAye jAte haiM, taba unameM asaMkhya jIvoM kI utpatti ho jAtI hai; ataH isa kasauTI para isa taraha ke tamAma padArtha abhakSya Thaharate haiM / ' 'vidala' zabda kA artha aura vyutpatti Apane batAyI hai vaha sahI hai; kintu jaina zAstroM meM aura paramparAoM meM 'vidala' kA rUr3ha artha yaha hai ki kaThola yA dvidala vanaspati, jisameM se tela nikAlA nahIM jA sktaa| yahA~ para itanI spaSTatA karanI Avazyaka hai ki ur3ada, mUMga, colA, cane, maithI ityAdi, jisameMse tela nikalatA nahIM hai, vaha kacce gorasa dUdha-dahI ke sAtha abhakSya hai kintu tila, mUMgaphalI, cArolI, bAdAma, ityAdi dvidala vanaspati, jisameM se tela nikAlA jAtA hai, vaha kacce dUdha-dahI ke sAtha bhakSya hI hai, aura dahI-bar3A yadi garma kiye hue dahI meM banAyA ho to vaha bhakSya hI hai / vidala ke bAre meM gAthAeM isa prakAra haiM - jaMmiu pilijaMte neho nahu hoI biMti taM vidalaM / vidale vi hu uppanne nehajuaMhoino vidalaM // 1 // muggAsAipabhiI vidalaM kaccami gorase paDai / tA tasajIvuppatti bhaNaMti dahie vi tidiNuvari ||2||vidlN jimiuM pacchA pattaM muhaM ca do vi thovejA / ahavA

Page #130
jainadarzana :vaijJAnika dRSTise 31 anaya patte bhujijjA gorasaM niyamA // 3 // yahA~ dUsarI gAthA meM spaSTa rUpa se batAyA hai ki tIsare dina dahI abhakSya ho jAtA hai / tIsarI gAthA meM dahI ke saMbandha meM bhojana vidhi batAyI hai / vidala kA bhojana karane ke bAda bartana aura muMha donoM sApha karake dahI kA bhojana karanA yA dUsare vartana meM bhojana karanA / anyatra gAthA isa prakAra milatI hai - muggamAsapabhii Amagorase jo bhalai / uvai tasarAsI-asaMkhajIvA muNeyavvA // 1 // vidala bhoyaNe ceva kaMThe jIvA aNaMtaso hoi / uyaraMmi gaye ceva jIvANa na hoi uppatti // 2 // __ pR. 79 para batAyA hai ki muMgaphalI jamIkaMda nahIM hai / mUMgaphalI kA chilakA z2amIkaMda hai / yaha kaise? spaSTatA kIjiye / makkhana ko zvetAmbara paramparA meM sarvathA abhakSya mAnA hai; kyoMki makkhana ko chAcha se alaga karane ke bAda thor3e hI samaya meM, prAya: 48 miniTa meM usameM trasa jIvoM kI utpatti ho jAtI hai aura yaha anubhavasiddha bAta hai| ghorabar3e (dahI-bar3e) ke bAre meM bhI kucha zaMkAe~ haiM; kyoMki zrAvakoM ke aticAra meM ghorabar3e abhakSya batAye haiM; kintu 'paccakhANa bhASya' meM chaha vigaI kI tIsa nirvikRtiyA~ batAyI haiM, unameM ghora-bar3e ko bhakSya batAyA hai / merA anumAna hai ki Upara batAyI huI gAthAoM ke anusAra dahI-bar3e yadi kacce dahI meM banAye hoM to abhakSya haiM; kintu pakke (garma kiye hue ?) dahI meM banAye hoM to bhakSya haiM / yahA~ kaccA dahI kise kahA jAtA hai ? kacce (garma na kiyA ho aise) dUdha meM se banAyA gayA dahI? yA dUdha garma kiyA ho tathApi dahI hone ke bAda meM garma na kiyA ho aisA dahI? isa prazna aura aise bahuta se praznoM ke uttara binA prayoga pAnA asaMbhava hai; ataH isake lie prayogazAlA kI AvazyakatA hai hii| - muni naMdIghoSa vijaya, ahamadAbAda (tIrthakara : sitambara, 89)

Page #131
2.(a) AlU chor3o, mUlI ___ chor3o-kaSAya chor3o, krodha chor3o sampAdakajI, kucha dinoM pUrva mujhe eka dhArmika zikSaNa-zibira meM jAnekA avasara milA thA / vahA~ jo sAdhviyAM par3hA rahI thIM ve sabhI zikSArthiyoM ko AlU chor3ane para vivaza kara rahI thii| kaha rahI thI jo z2amIkanda chor3egA use nambara diye jAeMge / mujhe bahuta dina pahale kI eka bAta smaraNa ho AyI - mAsa-kSamaNa ke upalakSya meM Ayojita eka svadharmI vAtsalya meM maiM upasthita thA / vahAM yahI Agraha thA ki jo yahA~ Aye haiM, una sabhI ko pratidina mandira-darzana kA niyama lenA hogA |maiN sahamata nahIM huaa| mandira jAe~ yA na jAe~ yaha merI apanI abhirUci hai / yaha koI thopane kI vastu nahIM hai; vaha bhI jbrdstii| sAdhviyoM kI bhI yaha jabardastI hI to thI / phira eka rAstA nikAlA gayA / jise chor3anA ho, vaha sAdhvIjI ke pAsa jA kara saugandha le / jabardastI nahIM kI jAegI aura na hI nambara diye jaaeNge| . saca to yaha hai sampAdakajI, sAdhu-sAdhvI, cAhe ve jisa phirake ke hoM sabhI meM eka hI dhuna dekhatA hU~, AlU chor3o, mUlI chor3o' / mujhe to aksara aisA lagatA hai ki yaha bhI eka prakAra kI vyAdhi hai, jisase ye loga trasta haiM - daihika rUpa se hoM, yA na hoM; mAnasika rUpa se avazya haiM / manovaijJAnika isa viSaya meM kyA kaheMge maiM nahIM jAnatA phira bhI zAyada yahI kaheMge - 'jaba maiM usakA AsvAdana nahIM kara rahA hU~ to dUsarA kyoM kare ?' ___ yadi kucha chur3AnA hI hai to AlU-mUlI chur3A kara kyA hogA - kaSAyoM ko chur3Ao, krodha chur3Ao, Alasya chur3Ao, moha chur3Ao / para yaha saba ve kisa muMha se kaheM ? kyA ve khuda hI inheM chor3a pAye haiM ? isIlie to unakI najara AlU-mUlI para rahatI haiM / mere una bahasI mitra kI bAta mujhe yAda ho AyI - jinheM sAdhu bAra-bAra kahane lage-tumheM kucha-na-kucha to chor3anA hI hogA / usane kahA - 'mahArAja Apa jo kaheMge vaha maiM chor3a dUMgA; kintu isa zarta para ki jo maiM kahU~ vaha Apako bhI chor3anA hai|' aisA bhI koI muMhaphaTa unheM mila sakatA hai isakI to zAyada kalpanA bhI nahIM kI thI unhoMne, ata: cauMka uThe / vaha kyA ?' mere mitra ne kahA - jo bhI Apake pAsa Aye usase kucha chur3Ane kA yaha kadAgraha / aba kyA javAba

Page #132
jainadarzana : vaijJAnika dRSTise 33 nizcaya kAla ke saMdarbha meM AcArya umAsvAti likhate haiM- vartanA pariNAmaH kriyA paratvAparatve ca kAlasya // 22; a. 5 // vartanA, pariNAma, kriyA, paratva aura aparatva ke niyAmaka kAla ko nizcaya kAla kahate haiM arthAt pudgala ke astitva tathA usameM hone vAle parivartana yA avasthAntara / paryAyAntara hI nizcaya kAla haiM / naiyAyika sampradAya evaM vaizeSika darzanakAra bhI pratyeka kriyA ke asamavAyI kAraNa ke rUpa meM kAla ko svIkAra karate haiM; ve bhIM kAla ko dravya mAnate haiM / kAla ko dravya mAnA jAe yA nahIM, isa bAre meM bhI jaina dArzanikoM meM mata - vaibhinya hai / isakA nirdeza karate hue tattvArthasUtrakAra svayaM kahate haiM - kAlazcetyeke ( tattvArtha sUtra; 38, adhyAya - 5 ) arthAt kAla bhI dravya hai aisA koI-koI AcArya mAnate haiM / digambara sampradAya ke granthoM meM paMcAstikAya arthAt pA~ca dravya : 1. jIva, 2. dharma (jo gati meM sahAyaka hai), 3. adharma (jo sthiti meM sahAyaka hai), 4. AkAza aura 5. pudgala kA vizeSa mahattva hai / tathApi digambara jaina dArzanika AcArya nemicandra apane 'dravya saMgraha' kI nimnokta gAthA meM kahate haiM ki lokAkAza ke jitane pradeza haiM, utane hI kAla-ke-aNu haiM - loyAyAsapadese ikkike je ThiyA hu ikkikkA / rayaNANaM rAsI iva te kAlANU asaMkhadavvANi // vartanA, pariNAma, kriyA paratva, aparatva kI dRSTi se nizcayakAla nirapekSa hai aura vaha nizcayanayAbhimata hai, jaba taka vyavahAranaya ke anusAra avakAza ke sandarbha meM vicAra kiyA jAe taba nizcayakAla sApekSa ho jAtA hai / udAharaNataH mAna leM ki avakAza meM eka hI paMkti meM tIna bindu haiM / prathama aura dvitIya bindu ke bIca tIsa lAkha kilomITara kA antara hai, vaise dvitIya aura tRtIya bindu ke bIca bhI tIsa lAkha kilomITara kA antara hai arthAt prathama aura tRtIya bindu ke bIca sATha lAkha kilomITara kA antara hai aura usake barAbara madhya meM dvitIya bindu hai / aba mAna leM ki prathama bindu para kSaNa-bhara ke lie prakAza paidA hotA hai / yahI ghaTanA dvitIya bindu para 10 saikaNDa ke bAda dikhAyI degI, usI kSaNa prakAza ke sandarbha meM dvitIya bindu ke lie vartamAna kSaNa hogI, usI samaya prathama bindu ke lie prakAza kI ghaTanA bhUtakAlIna ghaTanA bana cukI hai aura tRtIya bindu ke lie vahI ghaTanA, usI kSaNa bhaviSyatkAlIna hogI / isa taraha eka hI kSaNa eka sthAna ke lie vartamAna kSaNa hotA hai, to anya sthAna kI apekSA se bhUtakAla bhI ho sakatA hai, yA bhaviSyatkAla bhI sakatA hai / " isa taraha avakAza - ke sandarbha meM kAla sApekSa hai / dUsare zabdoM meM kahA jAe to kAla' (samaya) anya kucha hai hI nahIM; kintu prakAza-ke-sandarbha meM kevala avakAza ke do binduoM ke kA antara hI hai aura prakAza pudgala (maiTara) ke sUkSma kaNoM se banA huA hai / avakAza aura pudgala donoM vAstavika haiM, ata: kAla bhI vAstavika hai / yahI bAta Adhunika bhautikI ne bhI svIkAra kI hai / vaha kahatI haiM : The speed of a

Page #133
34 Jainism : Through Science space-point relative to its surrounding points is the fundamental aspect incorporated in the design of the universal space and from this basic phenomenon of 'changing positions or space-points' arises the very 'concept of time', (Beyond Matter; p. 87; P. Tewari) (kisI bhI avakAzI bindu kI usake Asa-pAsa ke anya avakAzI binduoM ke sandarbha meM hone vAlI gati hI, lokAkAza (Universal Space) kI saMracanA ko samajhAne ke lie svIkRta mUlabhUta dRSTikoNa hai aura (padArtha kI) sthiti yA avakAzI binduoM meM hone vAle parivartana kI isI ghaTanA se samaya kI avadhAraNA yA vibhAvanA paidA huI hai arthAt samaya ora kucha nahIM hai, varan dravya ke avasthAntara (paryAyAntara) yA do avakAzI binduoM ke bIca kA antara kAla vastutaH dravya hai yA nahIM arthAt kAla bhautika vAstavikatA hai yA nahIM, isa saMbandha meM Adhunika bhautikI kahatI hai ki - Time is real since space and its motion are real. Time is absolute since space is absolute. (Beyond Matter, p. 88) (samaya vAstavika hai, kyoMki avakAza aura avakAza kI gati (pudgala-paramANu kI avakAza meM gati, vAstavika hai / samaya nirapekSa hai kyoMki avakAza (pudgala dravya) nirapekSa hai|) jaina dArzanika paramparA meM saMpUrNa AkAza ko eka akhaNDa aura niSkriya dravya mAnA gayA hai / (A''kAzAdeka dravyANi ||5||nisskriyaanni ca // 6 // tattvArthasUtra; adhyAya-5) yahA~ avakAza kI gati ke sthAna para avakAza meM sthita pudgala dravya, yA paramANu kI gati lI gayI hai / yadyapi avakAza aura pudgala dravya bhinna-bhinna evaM nirapekSa hai; tathApi avakAza niSkriya hai, ata: jo parivartana hotA hai vaha kevala pudgala dravya ke vividha svarUpa meM hI hotA hai / isI kAraNa se yahA~ avakAza ke sAtha-sAtha pudgala dravya bhI liyA gayA hai / kAla kI vAstavika samajha dete hue Adhunika bhautikI kahatI hai - The 'time' of our day to day experience emerges from the change in the positions of material bodies and also changes in their structure due to the inevitable field interactions causing assembly, decay and disintegration. (Beyond Matter, p.88) (jo kAla Aja hamAre anubhava meM hai, vaha anya kucha na ho kara paudgalika padArthoM kI sthiti meM hotA parivartana aura sAtha-sAtha naye-naye padArthoM kA utpanna honA, usameM sar3ana-galana honA, usakA nAza honA ityAdi ke kAraNabhUta Antarika viziSTa prAkRtika prakriyA dvArA padArtha ke bhautika svarUpa meM hone vAlA parivartana hI hai / ) jise jaina dArzanika paribhASA meM paryAyAntara kahA jAtA hai| Age usakA kathana hai : .

Page #134
jainadarzana :vaijJAnika dRSTise 35 Since all material phenomena originate from space, the time related with changes in our material environment is also a product from the primary time inherent in the dynamic substratum of space, (Beyond Mattter, P. 88) ___(saba bhautika ghaTanAe~ avakAza meM hotI hai; ataH hamAre paudgalika vAtAvaraNa yA padArthoM meM hone vAle parivartana-saMbandhita kAla bhI avakAza ke gatizIla AdhAra ke sAtha saMbaddha prAthamika kAla kI paidAiza hai|) isa taraha kAla se saMbandhita vartamAna bhautikI kI mAnyatAoM aura jaina dArzanika paramparA meM bahuta kucha sAmya hai / pudgala dravya (maiTara) ke sAtha saMbandhita bhautikI kI mAnyatA ko digambara aura zvetAmbara sampradAya puSTa karate haiM / isa prakAra kAla-ke saMbandha meM Aja ho rahe vaijJAnika anusandhAna bhI jaina darzana kI kAla saMbandhI avadhAraNA ko bhalIbhA~ti puSTa karate haiM / (tIrthakara : janavarI,91) .DaoN. gulAbacandra jaina jagadalapura - 494 005 jilA - bastara (ma. pra.) dinAMka - 10-1-89 munizrI nandIghoSa vijayajI mahArAja, namo'stu. ApakA vicAra vijJAna ke kSetra meM nae siddhAMta ke pratipAdana kA hai / yaha Apa jaise manISI, tApasa, muni kI sAmarthya ke anukUla hI hai / maiM to ApakA abhivaMdana hI kara sakatA huuN| ApakA vinIta gulAbacandra

Page #135
6. jala : sacitta aura acitta jainadharma ke susthApita niyamoM meM eka niyama yaha hai ki hara vyakti ko acitta (prAsuka/ ubAlA huA) jala pInA cAhiye aura usameM bhI jo gRhastha tapazcaryA kara rahA hai usake lie tathA jaina sAdhu-sAdhvI samudAya ke lie, isa niyama meM anya koI vikalpa nahIM hai / jaina jIvavijJAna ke anusAra jala svayaM sacitta/sajIva hai / vartamAna meM kisI jaina sAdhu-sAdhvI yA jainadarzana ke niSNAta/tattvajJa yA sAmAnya vijJAnavid se pUchA jAe ki 'jainadharma meM jala ko ubAla kara hI pIne kA vidhAna kyoM haiM to ve (sabhI) kahate hai ki kaccA pAnI svayaM sajIva hai aura usameM bhinna-bhinna prakAra ke asaMkhya jIvANu hai| jinase zarIra meM bahutere roga utpanna hone kI AzaMkAe~ hai aura sacitta pAnI meM una jIvANuoM kI utpatti nirantara jArI rahatI hai jo pAnI ke ubAle jAne ke bAda baMda ho jAtI hai, ataH hameM jala ubAla kara pInA cAhiye / yahA~ prazna yahI pUchA jAtA hai ki jainadarzana ke anusAra hamAre lie kisI bhI prANI yA vyakti ko vaMzavRddhi karane kI yA vaMzavRddhi baMda karane kI preraNA denA upayukta nahIM hai, usameM bhI doSa kI pUrNataH saMbhAvanA hai / hameM to kevala dRSTA bana kara audAsInya bhAva se saba kucha dekhate hI rahanA hai, AtmA ko kisI bhI pravRtti ke sAtha jor3anA/yukta karanA ucita nahIM hai, phira kisI bhI jIva kI vaMzavRddhi rokane kA hameM kyA adhikAra hai ? isa prazna kA uttara hama saba ke lie muzkila hai, arthAt pAnI ubAlanA, vaha bhI hamAre lie hiMsA kI pravRtti hI hai, cAhe use hama apane lie ubAleM yA kisI anya ke lie / __ ata: 'pAnI ubAla kara hI kyoM pInA cAhiye' yaha prazna yathAvat hI rahatA hai / ukta prazna kA uttara vaijJAnika chAnabIna ke dharAtala para isa taraha diyA jA sakatA hai / vijJAna ke siddhAntAnusAra pratyeka pravAhI meM dhanavidyudbhArAnvita aNu (paoNjITivhalI cArlDa pArTikalsa kaoNlDa keTaoNyansa) aura RNavidyudbhArAnvita aNu (nigeTivhalI cArlDa pArTikalsa kaoNlDa enaoNyansa) hote haiM, aura kue, tAlAba, nadI, bAriza Adi ke pAnI meM kSAra hote haiM, sAtha-sAtha usameM RNavidyudbhArAnvita aNu jyAdA pramANa meM rahate haiM / isa RNa vidyudbhArAnvita aNu-yukta pAnI pIne se zarIra meM bahuta tAz2agI/sphUrti kA anubhava hotA hai / yaha kabhI-kabhI vikAra bhI paidA karatA hai, kintu jaba pAnI ko garma kiyA jAtA hai taba vaha acitta to ho hI jAtA hai, sAtha hI usameM samAviSTa RNavidyudbhArAnvita aNu taTastha yAnI vIjabhArarahita ho jAte haiM; pariNAmata: garma kiyA huA pAnI zArIrika evaM mAnasika vikRtiyA~ utpanna nahIM kara pAtA hai;

Page #136
jainadarzana : vaijJAnika dRSTise ataH sAdhu-sAdhvI aura tapasvI gRhastha- zrAvakoM ke lie garma pAnI hI ucita hai / isa bAta ke vaijJAnika subUta ke rUpa meM maiM batAnA cAhU~gA ki amarikA Adi vikasita dezoM meM abhI-abhI vAtAnukUlita (earakaNDIzanDa) oNphisa Adi sthAnoM meM vAtAvaraNa ko dhanavIjabhArAnvita- aNu-rahita, yA RNa - bIja-bhArAnvita aNuyukta arthAt AyonAijDa karane ke lie viziSTa upakaraNa bAz2Ara meM Aye haiM, jinakI khapata bhI bahuta huI hai / isakA mukhya kAraNa yaha hai ki vAtAnukUlita sthAnoM meM jahA~ ThaMr3I havA hotI hai, vahA~ tanika bhI garmI nahIM lagatI tathApi vahA~ baiTha kara karmacArIgaNa kA kAma karane meM mana nahIM lagatA, zArIrika-mAnasika jar3atA A jAtI hai; isa taraha jitanA cAhiye utanA kAma nahIM ho pAtA hai / isa silasile meM hue anusaMdhAna se patA calA hai ki vAtAnukUlita vAtAvaraNa meM dhanavIjabhArAnvita aNu kA pramANa jyAdAtara hotA hai, yadi usakI saMkhyA kama kara dI jAe aura sAtha-sAtha RNavIjabhArAnvitaaNuoM kA pramANa bar3hAyA jAe to vAtAvaraNa tAz2agIyukta aura sphUrtidAyaka bana jAtA hai / isa khoz2a ke AdhAra para hI havA ko RNavIjabhArAnvita karane ke lie AyonAijezana upakaraNa kA istemAla bahuta pramANa meM ho rahA hai / isa mazIna se prati sekaNDa araboM RNavIjabhArAnvita aNu paidA karake bAhara pheMke jAte hai / bAriza ke dinoM meM hama anubhava karate haiM ki una dinoM meM kevala AhAra- pAnI karake so jAne kI hI vRtti rahatI hai, kisI bhI kArya meM mana nahIM lagatA hai; kyoMki usa samaya vAtAvaraNa meM dhanavIjabhArAnvita aNuoM kI saMkhyA adhika rahatI haiM; ataH garma pAnI pInA mAtra jIvadayA aura Arogya vijJAna kI dRSTi se hI nahIM, apitu mana kI prasannatA evaM durastI ke lie bhI jarUrI haiM / Upara jo bhI kahA gayA hai vaha pUrI taraha vaijJAnika hai / - muni naMdIghoSa vijaya, godharA (tIrthaMkara, jana. phara. 90 ) 37

Page #137
7.(a) agavAnI : eka nayI AbohavA kI kareM kyoM? kare kauna? kareM kaise? gata do dazakoM (1970 se 1989) se maiM kucha patra-patrikAoM kA saMpAdana kara rahA hU~; ataH vibhinna saMdarbho meM mujhe kaI saMgoSThiyoM, parisaMvAdoM, sammelano, adhivezanoM, paMcakalyANakoM, aMjana-zalAkAoM, abhinandana-samArohoM, sAmAjika AyojanoM Adi meM sammilita hone kA avasara milA hai / isa daramyAna merA kaI muni-manISiyoM, samAja-seviyoM aura sAmAjika kAryakartAoM se vividha sAmAjika samasyAoM para vyApaka vicAra-vimarza huA hai / ___ isa bIca maiMne jo kucha dekhA hai usa silasile meM merI kucha vizeSa cintAe~ haiM, jinheM maiM nIce rekhAMkita kara rahA hU~ / AzA hai Apa inheM dhyAnapUrvaka par3ha kara eka tarkasaMgata avadhi meM apanI pratikriyA se avagata karA rahe haiM tAki maiM usakI sUcanA samAja ko de sakU~ aura use batA sakU ki jina para usakI AsthA hai ve usake hita-ahita ke bAre meM kitane cintita, samarpita aura sakriya haiM / cintAe~ isa prakAra haiM : (1) ina bIsa sAloM meM khAna-pAna meM ullekhanIya girAvaTa AyI hai / samAja meM mAMsAhAra ne saiMdha lagAyI hai aura jaina-coke-kI-asmitA ko dhakkA lagA hai / dhArmika saMskAra kama hue haiM / yadi isa silasile meM koI ahiMsA zaoNpa yA ahiMsA baikarI yA AhAra-vijJAna prayogazAlA athavA khAna-pAna ko U~cA uThAne, use zuddha-svAbhAvika karane ke saMdarbha meM koI gatividhi zurU kI jAe to usameM ApakI sahamati hai ? kRpayA sUcita kareM ki ise le kara ApakA kyA yogadAna ho sakatA hai? (2) isa avadhi meM samAja meM utsava-priyatA kA eka aisA jhoMkA AyA hai jisane lagabhaga tamAma mahatvapUrNa muddoM ko gauNa kara diyA hai / yadi lekhA-jokhA leM to patA calegA ki ina para hamane samIkSA avadhi meM karor3oM rUpayA kharca kiyA hai; kintu natIjA siphara rahA hai / muzkila yaha bhI hai ki hamAre pAsa aisI koI ejensI (abhikaraNa) nahIM hai jo isa taraha Ayojita utsavoM, samArohoM kA vastuniSTha mUlyAMkana kare aura batAye ki hameM kyA karanA thA aura hamane kyA kiyA hai / aucitya aura samyakatva ke lie lokamAnasa banAne kI AvazyakatA se, maiM samajhatA hU~, ina saMkaTApanna kSaNoM meM koI bhI iMkAra nahIM kara sakatA / kRpayA Apa batAyeM ki kyA Apa isa taraha kI kisI ejensI yA ikAI sthApita karane ke pakSa meM haiM ? (3) samIkSya avadhi meM sabhI jaina tabakoM ke katipaya sAdhuoM meM kisI-na-kisI zakla meM zithilAcAra phailA hai / mere pAsa isa taraha ke tathyoM kA eka pulindA hai; kintu vyApaka janahita meM maiMne abhI taka inakA koI upayoga nahIM kiyA hai / ullekhanIya hai ki tIrthakara ke khojavibhAga-kI-bhUmikA isa silasile meM gopanIya hote hue bhI mahattvapUrNa rahI hai / usane apane

Page #138
jainadarzana :vaijJAnika dRSTise 39 sImita sAdhano meM kAphI acchA kAma kiyA hai / isa bIca maiMne apane saMpAdakIya lekhoM ke jariye Apa saba taka apane vicAra pahu~cAye hai; kintu mujhe atyanta duHkha huA ki lagabhaga sabhI mahatva ke ghaTaka mauna kI cAdara tAne rahe aura unhoMne apanI isa udAsInatA ke kAraNa isa ghAva ko baDhane diyA / aba roga asAdhya avazya huA hai; kintu merI dRSTi meM hama abhI bhI isa para niyantraNa pA sakate haiM / maiM cAhatA hU~ ki 1990 (aba 1991) ke varSa meM hama saba mila baiTha kara aisA koI upAya avazya kareM jisase zithilAcAra kA yaha badakismata daura khatma ho aura sAdhvAcAra ke itihAsa meM eka naye adhyAya kA zrIgaNeza ho / merA mAnanA hai ki isa parivartana kA pUrA samAja svAgata karegA aura hama saMpUrNa sthiti ko eka maMgalakArI moDa dene meM saphala ho sakeMge / merI icchA hai ki isa saMdarbha meM Apa Age AyeM aura apanI racanAtmaka bhUmikA saMpanna kareM / (4) samAcAra-patro meM isa avadhi meM jo surkhiyA~ sAyA huI haiM aura apanI A~khoM se maiMne jo kucha dekhA hai; usake AdhAra para yaha niSkarSa sahaja hI liyA jA sakatA hai ki zrAvakoM meM Amataura para prAmANikatA kama huI hai aura unameM naitika girAvaTa lagAtAra AyI hai / Agama meM jisa zrAvakAcAra kA varNana hai vaha aba kharagoza ke sIMga huA hai, yAnI svapna kI taraha kA kucha huA hai, ata: yaha eka gaMbhIra muddA hai jisa para hameM pUrA-pUrA dhyAna denA cAhiye tAki Ane vAlI pIDhI ko saMskAra-zUnya hone se bacAyA jA sake aura sabakucha nadArada jaise hAlAta paidA na ho / ___(5) maiMne anubhava kiyA hai ki hamArI paramparita zikSaNa-saMsthAe~ yA to sirpha aupacArika raha gayI hai yA uttarottara lupta hotI jA rahI haiM / merA prastAva hai ki ina maraNAsanna saMsthAoM kA eka vastUnmukha sarvekSaNa ho tAki usa AdhAra para hama inakA navIkaraNa kara sakeM aura inheM naye zikSA-mAnakoM se samanvita kara sakeM / kyA hama aisA kacha kara sakate haiM ki samAja meM taba taka koI nayI zikSA-saMsthA na khule, jaba taka miTa-rahI-saMsthAoM ke navIkaraNa kA kArya khatma na ho ? sarvekSaNa/ navIkaraNa ke lie hameM eka samayabaddha kAryakrama banAnA hogaa| (6) maiMne isa avadhi meM harahameza mahasUsa kiyA hai ki samAja meM eka sarvekSaNa ikAI-prakoSTha ho jo hara timAhI meM samAja kI vibhinna gatividhiyoM kA eka belausa / mArgadarzI sarvekSaNa kare aura apane niSkarSoM ko binA kisI dabAva ke prakAza meM lAye / isa sarve-praNAlI ko isa taraha kucha vikasita kiyA jAe ki usakA eka niyamita kAryAlaya ho jo pUre varSa kArya kare / isakI svAyattatA bhI hameM nizcita karanI hogI / isa meM kisI taraha kI koI kRpaNatA na kI jAe / prastAvita prakoSTha ko yadi hama zIrSaka aura samayabaddha kArya saupeMge to isake nizcaya hI sukhada aura tarkasaMgata pariNAma sAmane AyeMge / ___(7) samAja ke yojanAbaddha ekIkaraNa ke lie Thosa prayAsa kiye jAe~ / ye kozizeM dikhAve-ke lie na hoM balki aise AdhAra talAza kiye jAe~ jina para sarvAnumati saMbhava ho / maiMne bar3I tIvratA se anubhava kiyA hai ki pUre samAja meM binA kisI bhedabhAva ke eka sAmAnya bhAIcAre kA vikAsa kaThina nahIM hai / yadi saMbhava ho to hameM sabase pahale sAmAjika aura sAMskRtika sarvAnumati ke lie prayatnazIla honA cAhiye / philahAla una dhArmika/dArzanika jaTilatAoM ko

Page #139
40 Jainism : Through Science nilambita rakhanA cAhiye jinakA astitva eka saMtulita dhArmika/dArzanika nirakSaratA kI kamajora z2amIna para TikA huA hai / hameM koziza karanI cAhiye ki samAja kI dhArmika, AdhyAtmika aura dArzanika nirakSaratA uttarottara kama ho aura usake sammukha ve mudde ubhara kara AyeM jinheM le kara eka honA saMbhava hai / isa lakSya kI pUrti ke lie hameM jaina vidvAnoM aura patra-saMpAdakoM, lekhakoM aura sAhityakAroM kI eka samiti banAnI cAhiye jo una AdhAroM kI jA~ca-par3atAla kare jinakI buniyAda para khar3e raha kara yaha aitihAsika kArya kiyA jA sakatA hai| ___ maiM jAnanA cAhU~gA ki isa saptasUtrI yojanA ke bAre meM ApakI kyA rAya hai aura Apa isase kisa hada taka sahamata yA asahamata haiM athavA isameM kisa taraha kA parivartana-parivarddhana cAhate haiM ? kyA ApakI isake kriyAnvayana meM madada karane kI taiyArI hai ? yadi hA~, to kRpayA sUcita kIjiye ki usakA prathama saMbhAvita svarUpa kyA hogA? vAstava meM yadi Apa apane citta-kIantima-gaharAI se isa yojanA ke kriyAnvayana se sahamata haiM to kRpayA avazya likhiye tAki Apase pratyakSa athavA patrasaMparka kiyA jAe aura samAja-meM-eka parivartanonmukha AbohavA (klAImeTa) banAyI jAe / ___ saMbhava hai Apake pAsa vakta kI kamI ho / yadi aisA hai to bhI isa patra kI pahu~ca dene kI zAlInatA nibhAiye aura isa saMbandha meM apanI saMkSipta pratikriyA bhejiye / ___ - nemIcaMda jaina __ (tIrthakara : mArca-apraila,91) 7.(ba) vastuniSTha mUlyAMkana khataranAka hogA - muni nandIghoSa vijaya ApakA patra sAdyanta par3hA / prastuta saptasUtrI yojanA Aja kI paristhitiyoM meM kAphI z2arUrI hai, tathApi usa ke kriyAnvayana kI saMbhAvanA bahuta kama dikhAyI par3atI hai; kyoMki pratyeka yojanA meM dhana kI AvazyakatA hai aura samAja se yadi Arthika sahayoga nahIM milA to eka bhI yojanA sAkAra nahIM ho sktii| . Aja jaina samAja meM lAkhoM nahIM, balki karor3oM rUpayoM kA dAna hotA hai, ho rahA hai; kintu adhikAMza vyaya prAyaH kucheka kSetroM meM hI ho rahA hai, vaha bhI suniyojita nahIM hai / anya kSetra, jaise sAdharmikoM kA uddhAra, adhyayana-adhyApana-anusandhAna, ahiMsA-kA-pracAra yAnI jIva-dayA ityAdi meM bahuta alpa mAtrA meM dhana-rAzi kharca hotI hai; ataH dAna ke pravAha kI dizA badalane kI jarUrata hai / isa ke lie eka kramabaddha AyojanA cAhiye / (1) 'ahiMsA zaoNpa'/ ahiMsA baikarI' ke Ayojana dvArA sAdharmikoM kA uddhAra karanA cAhiye / Arthika dRSTi se nirbala sAdharmikoM ko ahiMsaka biskiTa, miThAI ityAdi banAne kI tAlIma de kara, usameM z2arUrI sAdhana-sAmagrI bheMTa kI jAe tAki ve svaMya apanA vyavasAya banA

Page #140
41 jainadarzana :vaijJAnika dRSTise kara, rojI-roTI prApta kara skeN| ___ 'AhAra-vijJAna-prayogazAlA' ke lie vibhinna jaina-jainetara sampradAyoM kI vibhinna mAnyatAe~ prApta karake unake bAre meM vibhinna prayoga kiye jAe~ tathA saMbandhita pariNAma/nirNaya samAja ke sAmane rakhe jAe~, sAtha-sAtha prayoga kI saMpUrNa prakriyA kA mArga-darzana evaM prayoga kI sAvadhAniyA~ bhI sUcita kI jAe~, jisake AdhAra para pAThaka svayaM bhI prayoga kara skeN| __ bAz2Ara meM-se upalabdha vibhinna khAdya padArtha, jina meM nimnakoTi ke padArthoM ke mizraNa kI AzaMkAe~ hoM, prApta karake vaijJAnika paddhati ke anusAra unakA pRthakkaraNa kiyA jAe aura kinakina padArthoM meM kina-kina padArthoM kA mizraNa kiyA jAtA hai, isakI cetAvanI samAja ko dI jAe / parIkSaNa kI sarala paddhatiyoM kA mArgadarzana isalie Avazyaka hai tAki zrAvaka svayaM azuddhiyoM se baca sakeM / udAharaNa-svarUpa cAya kI pattI meM ispAta-loha (Ayarna) ke sUkSma cUrNa hone kI AzaMkA rahatI hai, use loha cumbaka (maigneTa) kI sahAyatA se alaga kiyA jA sakatA hai / yadi Apa aisI AhAra-vijJAna-prayogazAlA kI sthApanA kareM to maiM zvetAmbara mUrtipUjaka sampradAya meM kauna-sI mAnyatAe~ hai aura ina sabakA AdhAra kyA hai isa bAre meM prApta jAnakArI aura vaijJAnika AdhAra (yadi prApta hue to) bheja sakU~gA / (2) Aja samAja meM pratyeka samartha sAdhu ne apanA alaga caukA jamAyA hai aura jagaha-jagaha vibhinna utsava karAye jAte haiM / ina utsavoM kA vastuniSTha mUlyAMkana karanA bahuta khataranAka hai; kyoMki vastuniSTha-taTastha mUlyAMkana karanA matalaba andhe-ko-andhA aura kAne-ko-kAnA kahanA hai / koI bhI vyakti isa kAma ke lie taiyAra nahIM hogA / yadi aise taTastha vyakti mila pAye to bhI yaha mUlyAMkana jisa samAja, saMsthA yA vyakti ke bAre meM hogA, vaha samAja, saMsthA yA vyakti unakA muMha baMda karane kI koziza meM zAma, dAma yA bheda nIti apanAyegI / korTa meM bhI mAmale jA sakate hai / utsava-priya loga apane samarthana meM dalIleM deMge aura apanI bAta ko satya siddha karane kA prayatna kareMge / aise meM taTastha raha pAnA zAyada muzkila hogA / vastuniSTha mUlyAMkana karane vAlI ejensI kI sthApanA karane para bhI hameM usake lie Arthika sahayoga kI AvazyakatA hogI aura use aise utsava-priya logoM se hI lenA par3egA; kyA yaha saba saMbhava hai ? __(3) jaina sAdhu-samAja meM zithilAcAra bahuta hI vyApaka stara para phailA huA hai, ise koI bhI inkAra nahIM kara sakatA / zithilAcAra kA mUla ajJAnatA aura dhyeya-zUnyatA hai / ajJAnatA donoM pakSoM-sAdhu aura zrAvaka - meM hai; ataH jaba taka zrAvaka yA adhikAMza zrAvaka-zrAvikA varga meM-se ajJAnatA jar3a se dUra nahIM hogI aura sAdhu samAja meM se dhyeya-vihInatA aura ajJAnatA donoM dUra nahIM hoMge taba taka zithilAcAra ko khatma karane kI bAta vyartha hai / sAdhu-samAja meM jJAnadhyAna kI pipAsA aba lupta hone lagI hai, usakA sthAna liyA hai lokaiSaNA aura mAnaiSaNA ne / isake lie utsava aura utsava karane vAle dhanI-varga kI AvazyakatA rahatI hai / use AkarSita karane ke lie jyotiSa aura mantra-tantra kA sahArA liyA jAtA hai aura taba zithilAcAra kI

Page #141
42 Jainism : Through Science durbhAgyapUrNa zurUAta hotI hai / yadi pratyeka sAdhu koI jJAnaniSTha dhyeya svIkAra kara le to phira usI kI prApti meM usakA sArA jIvana bIta jAegA / kyA hama apane samAja ke sAdhuoM ko aise ucca dhyeya vAle sAdhu nahIM banA pAyeMge ? Aja jaina jJAna-bhaNDAroM meM surakSita prAcIna grantha-rAzi ko prakaTa karane ke lie haz2AroM suzikSita sAdhu-sAdhviyoM kI AvazyakatA hai / kyA hama ina sAdhu-sAdhviyoM ko aise saMzodhana-sampAdana kArya meM nahIM lagAnA cAheMge? kyA zrAvakavarga dhana kI lAlasA-tRSNA kI pUrti karane meM hI lagA rahegA aura sAdhu ke AcAragata nIti-niyamoM kA leza bhI jJAna prApta nahIM karegA ? yadi aisA huA (yA hai) to Apake saba prayatna niSphala hoNge| (4) anIti evaM aprAmANikatA Aja ke zrAvaka-varga ke lakSaNa bana cuke haiM / Aja zrAvaka (?) varga meM dhana kI tRSNA itanI jyAdA bar3ha cukI hai ki aprAmANikatA ko corI vaha mAnatA hI nahIM hai / Age cala kara vaha hiMsA-janya aura hiMsaka padArthoM kA sevana aura utpAdana bhI karatA hai, jUA bhI khelatA hai, mAno ki sAtoM vyasanoM meM cakacUra rahatA hai / khaira ! kucha custa zrAvaka bhI samAja meM hai; kintu unakI saMkhyA bahuta alpa; lAkha meM zAyada eka-do hogii| nIti aura prAmANikatA zrAvakAcAra kA mUla hai / isa-se-rahita zrAvaka zrAvaka hI nahIM hai / nIti evaM prAmANikatA kA siMcana nayI pIr3hI meM kaise kiyA jAe ? kyoMki vartamAna pIr3hI saMskArarahita hI nahIM balki kusaMskAra-yukta hai / use saMskAra-surabhita karane kI jimmedArI sAdhu-samAja kI hai / gujarAta meM to sAdhu-samAja isa dizA meM prayatnazIla hai aura vibhinna pradezoM meM vaha saphala bhI huA hai; kintu jo Thosa kAma honA hai, vaha to dhIre-dhIre hI hogA / yaha kArya jitanA jaldI hotA hai, utanA vaha kSaNajIvI bhI hotA hai / hameM AzA hai ki sAdhu-samAja yadi prayatnazIla rahe to yaha kAma asaMbhava nahIM hai| ___(5) paramparita zikSaNa-saMsthAoM ke bAre meM ApakA anubhava sahI hai / zikSaNa-saMsthAoM ke pAsa neka, kartavyaniSTha, niHspRha aura saMsthA-kI-ora mamatva rakhane vAle kAryakartA hone cAhiye / jaba aisI saMsthA kI sthApanA hotI hai, taba aura usake bAda jyAdA-se-jyAdA tIna-cAra pIr3hI taka hI aise kAryakartA prApta hote haiM; bAda ko saMsthA ke naye TrasTI naukarI karane vAloM ko apanA nahIM mAnate tathA naukarI karane vAloM ko saMsthA ke prati koI mamatva/lagAva nahIM rahatA; pariNAmataH saMsthAe~ dhIre-dhIre maraNAsanna ho par3atI haiM aura eka dina Thappa ho jAtI haiM / aisI saMsthAoM kA navIkaraNa jaTila kAma hai / tana-mana-dhana tInoM kA bhoga dene vAle, apanA sarvasva samarpaNa karane kI taiyArI ke sAtha kArya karane vAle vyakti, yA vyakti-samUha hI maraNAsanna zikSaNasaMsthAoM meM prANa-saMcAra kara sakeMge / aise vyaktiyoM kI khoz2a Avazyaka hai| (6) sarvekSaNa ikAI/prakoSTha sthApita karane kA sujhAva ApakA acchA hai; kintu usake dvArA prApta jAnakArI ke AdhAra para yadi koI nirNaya liyA gayA to kyA samasta jaina samAja use svIkAra karegA? yadi saMyogavaza usane mAna bhI liyA to kyA usake anusAra pravRttiyA~ hoMgI? isa prazra para vicAra karanA Avazyaka hai / nahIM to, sarakArI tantra meM jisa taraha bhraSTAcAra ityAdi ke bAre meM

Page #142
jainadarzana : vaijJAnika dRSTise 43 tapAsa-paMca niyukta kiye jAte haiM aura bAda meM sarakAre meM unake tathyoM kI vicAraNA ke alAvA kucha nahIM hotA hai; vaisI paristhiti hamAre sarvekSaNa - prakoSTha kI bhI hogI / (7) samAja ke ekIkaraNa aura sAmAnya bhAI-cAre ke bAre meM ApakA anubhava sahI hai / sAmAnya logoM ko dhArmika/ dArzanika matAntara meM koI rasa nahIM hai; kintu kucheka aise vyaktiyoM meM dhArmika jununa, matAndhatA aura mamatva itanI adhika mAtrA meM hai ki ve loga syAdvAda ke marma/rahasya ko binA samajhe anya ke matoM ko jhUThA kahate haiM; kintu merA anubhava hai ki bahuta-sI dArzanika / dhArmika jaTilatAe~ syAdvAda ko le kara sulajhAyI jA sakatI haiM; lekina jaba taka samAja ke . adhikAMza varga para aise svamatAgrahI aura matAndha logoM kI pakar3a rahegI taba taka ApakI / apanI bhAvanA saphala nahIM hogI / aise loga zAstra ke nAma para samAja meM visaMvAda phailAte haiM aura usI visaMvAda-kI- agni para apanI roTI seMkate haiM / hameM samAja ko unake cuMgala meM se chur3avAnA hai, yA to aise logoM ke svamatAgraha aura matAndhatva ko jJAna dIpaka se dUra karanA hai; bAkI sarvasAmAnya mudde para koI visaMvAda nahIM haiM / AzA hai ApakI saptasUtrI yojanA ke bAre meM merI pratikriyA, yA mere vicAra Apako mAlUma ho gaye hoMge / Apa mujhase kaise sahayoga kI apekSA rakhate haiM vaha maiM jAnanA cAhatA hU~ tathA mere yogya aura mujhase saMbhava hogA vaha, sabhI kArya maiM karU~gA / (tIrthakara: mArca - eprila, 91 )

Page #143
8.(a) mujheM ve na vijJAna-sammata lage, na tarka-saMgata - jatanalAla rAmapuriyA - hima-zikharoM para ujalI barpha pighalatI hai / vahI nirmala jaladhArA nadI kA rUpa le kara jaba maidAnoM se hotI huI samudra kI ora bar3hatI hai, taba usameM aneka azuddhiyA~ mila jAtI haiM / zaizava meM baccA nizchala-nirdoSa hotA hai, magara samaya kA pravAha bar3e hone taka usameM aneka vikAra bhara detA hai / AbhUSaNa svarNakAra ke hAthoM-milI apanI camaka-damaka ko alpa samaya meM hI dhUmila kara lete haiM / hara cIja apane janma ke samaya jitanI sahaja aura nirdoSa hotI hai, kAlAntara meM vaha utanI nahIM raha pAtI; prakRti ke una niyamoM meM se eka hai jinheM badalane kI kalA manuSya ke hAthoM aba taka nahIM AyI / dharma ke kSetra meM yaha niyama aura bhI adhika UrjA ke sAtha lAgU hotA hai / dharma sArvajanika cIja hai, vibhinna pradezoM se bahatI huI athAha jalarAzi hai / svabhAvataH hI usakA pradUSita honA kahIM adhika sahaja hai / dharma ke rUpa meM, usakA abhinna aMga bana kara panapa rahe aise hI vikAroM ne mere mana ko bahuta bAra udvelita kiyA hai / pAkA pAnI, mu~hapattI, oghA, kezaloMcana, sukhe-hare evaM z2amIkaMda ke bheda, sustA-asustA AhAra evaM kucha anya tyAga-pratyAkhyAnoM kA aucitya samajhane kI maiMne bahuta koziza kI, unake pakSa meM hara koNa se socA magara mujhe ve na vijJAna-sammata lage aura na tarkasaMgata / isake viparIta ye saba mujhe una logoM dvArA thopI gayI cIjeM lagI, jinhoMne kucha maulika dene kI umaMga meM dharma-AdezoM ke akSaroM para dhyAna diyA, magara unameM chipI mUla bhAvanAoM ko gauNa kara diyA / jaba bhI ina viSayoM para maiMne kisI sAdhu yA zrAvaka se bAta kI taba mujhe kahA gayA jainadharma ke bAre meM tumhArA jJAna apUrNa hai / lagatA hai tumane Agama nahIM par3he / yaha bAta zata-pratizata sahI hai / isa bAta se bhI maiM asahamata nahIM ki pustakeM evaM vidvAnoM kA sAnnidhya jJAna arjana-vardhana ke mahattvapUrNa sAdhana haiM; magara yaha bhI utanA hI saca hai ki ye hI do jJAna ke antima srota nahIM haiM / navajAta zizu kitAba par3hakara mA~ kA dUdha pInA nahIM sIkhatA / madhumakkhI ko chattA banA lene kI kalA zAstroM meM likhI nahIM milatI / makar3I bhI vidvAnoM kI goSThI meM bhAga liye binA hI itanA jaTila jAlA buna letI hai / jIvana aura jJAna vastutaH eka-dUsare ke paryAya haiM / jahA~ jIvana hai, prANa hai, vahA~ kucha jJAna bhI hai / jJAna jIvana ko usake sRSTA kA prathama evaM antima upahAra hai / pustakeM isI naisargika, svayaM-sphUrta, sahajAta jJAna kI upaja hai aura hara prANI meM nihita prakRtipradatta yahI saMjJA ina paMktiyoM kI preraNA hai, AdhAra bhI / jo pustakoM-meM-likhI bAtoM ko sampUrNa mAnate haiM evaM kucha viziSTa vyaktiyoM dvArA-kahe

Page #144
45 jainadarzana :vaijJAnika dRSTise zabdoM ko antima satya, unase ulajhanA merA mantavya nahIM; magara hara sthiti ko antima pariNati mAna lenA, jo jahA~ hai, jaisA hai use sthAyI rUpa se svIkAra kara lenA pragati ko rokatA hai / acchAiyoM kI koI sImA nahIM hotI / sudhAra kI saMbhAvanAe~ kabhI samApta nahIM hotI / balki hara cIja ko ora bhI pariSkRta evaM parimArjita karane kI pravRtti aura usa dizA meM satata prayAsa hI manuSya ko dUsare jIvoM se alaga karate haiM / to jaba taka yaha dharatI dhUmatI hai, hamArI cintanasaritA bahatI rahe yahI iSTa hai / prastuta lekha isa gatizIlatA aura vikAsavAda meM merI AsthA kA aMkana hai| pAkA pAnI pAnI sajIva cIja hai / eka prANavAn vastu hai / jainadharma ke pravartakoM ne isa bAta ko saba se pahale samajhA aura tabhI se hamalogoM kI mAnyatA rahI ki eka bUMda pAnI meM asaMkhya jIva hote haiM / isa bAta ko dUsare zabdoM meM aise bhI rakhA jA sakatA hai ki kucha vizeSa jIvoM ke samUha kA nAma hI pAnI hai / pAnI adhikAMza-saMbhavataH saba jIvoM kA udgama hai - isa sRSTi ke saba prANiyoM ke janma evaM vikAsa meM pramukha rUpa se jur3e rahane kI kSamatA rakhatA hai / hamaloga pAnI ko usake prAkRtika rUpa meM na pI kara usameM thor3I rAkha yA cUnA milA kara upayoga karane ko pApa-aura-puNya kI dRSTi se adhika nirdoSa mAnate haiM / rAkha, yA cUnA mile isa pAnI ko sAdhAraNa bolacAla kI bhASA meM aisA pAnI 'pAkA pAnI' kahA jAtA hai, magara isa saMdarbha meM 'pAkA' zabda kA artha maiM ThIka se nahIM samajha pAyA / aisA pAnI 'pAkA' 'pakA' yA 'pakkA' ina tInoM meM se kauna se zabda ke artha ke najadIka pahu~catA hai - yaha maiM pAkA pAnI pIne vAle kaI vyaktiyoM se bAta karake bhI nahIM jAna sakA / jo ho, prastuta vivecana meM isake takanIkI nAma-acitta pAnI - kA prayoga hI mujhe jyAdA nirApada laga rahA hai / mAnyatA hai ki jIvoM ke marane aura janmane kI akhaNDa prakriyA jo sAdhAraNa pAnI meM calatI hai vaha rAkha yA cUnA milA kara acitta kiye pAnI meM banda ho jAtI hai arthAt janma-evaM mRtyu kI vyAdhiyoM se dUra-aisA pAnI mokSa pAnI, mokSa-pahu~cA-huA-sA ho jAtA hai / yaha mAnyatA sadiyoM se calI A rahI hai aura haz2AroM vyaktiyoM ne Aja bhI binA kisI hicaka ke ise dainika jIvana meM karma-nirjarA (pApa rokane) kA mukhya sAdhana mAna rakhA hai / aisI sthiti meM acitta pAnI kI kalpanA ko buniyAdI taura para g2alata kahane se pahale eka bAra isa prakriyA ko sahI mAna kara isake vartamAna vyAvahArika rUpa kA. yaha dekha lene ke lie ki vaha icchita lAbha pradAna karane meM samartha hai yA nahIM, avalokana kara lenA adhika nyAyasaMgata hogA / sacitta aura acitta pAnI meM, jaisA ki hama logoM ne mAna rakhA hai, bahuta bar3A antara hai / itanA bar3A parivartana binA kisI jaTila prakriyA ke saMbhava nahIM lagatA / jaTila ho, na ho; aisI prakriyA meM kama-se-kama prAmANikatA kA bhAva, eka nizcitatA kA aMza avazya honA cAhiye; magara aisA kucha hai nahIM / rAkha aura cUne kI, jo pAnI ko acitta banAne ke do sarvAdhika pracalita mAdhyama haiM, koI mAtrA nizcita nahIM hai / kisa anupAta meM donoM cIjoM ko milAne se vAMchita

Page #145
46 Jainism : Through Science pariNAma nikalegA isakA koI sUtra hai, aisA nahIM lagatA aura hai taba bhI aisA pAnI pIne vAle adhikAMza vyaktiyoM ko usakI jAnakArI nahIM hai; phalasvarUpa jaisA jisakA hAtha calA, vahI sahI ho jAtA hai / pAnI bhI jaisA cAhe ho sabake lie vahI eka cuTakI rAkha saMjIvanI hai / kuNDoM meM ikaTThA kiyA varSA kA mIThA pAnI ho athavA kuoM kA khArA, nagara nigamoM dvArA vitarita klorIna-yukta pAnI ho athavA phiTakarI se sApha kiyA gaMgAjala, kokaranAga (kazmIra) kA khanija jala ho yA rAjagiri (rAjagRha) ke gandhaka mile garma srota sabake lie eka hI auSadha hai / rAkha milAne kI kriyA ko loga, binA usakI AvazyakatA para soce aura usake pariNAmoM ko jAne, jisa nirlipta mudrA meM karate haiM, use dekha mujhe usa sarIsRpa kI yAda AtI hai, jo dIvAra meM apanA bila banAte samaya bhI khodI huI miTTI ko mu~ha meM bhara kara bila banAne kI jagaha se vaise hI ATha iMca dUra jA kara girAtA hai, jaisA ki vaha samatala bhUmi para apanA bila khodate samaya karatA hai / usake lie dIvAra aura samatala bhUmi samAna haiM, hamAre lie saba pAnI / acitta pAnI ke dUsare pahalu-usake upayoga - ke viSaya meM bhI mujhe kisI Thosa cintana kA AbhAsa nahIM huA / eka ausata vyakti dina meM pA~ca lITara se adhika pAnI nahIM pItA, jabaki nahAne-dhone Adi anya kAryoM meM vaha 100 lITara se kama kharca nahIM karatA / magara apavAdasvarUpa eka-do vyaktiyoM ko chor3a sabako maiMne pIne ke pAnI ke lie hI saugandha lete dekhA hai / 100 lITara pAnI kI ora se A~kheM mUMda kara 5 lITara kI ora samasta dhyAna kendrita rakhanA kuchakucha bahumUlya AbhUSaNoM ko khule meM chor3a kara caMda sikkoM ko tAle-kI-surakSA pradAna karane-jaisA hai / sikkoM kI corI hone se nukasAna nahIM hotA aisI bAta nahIM; magara jisa taraha usa kAraNa vyakti kI Arthika sthiti meM koI antara nahIM AtA usI taraha sirpha pIne ke pAnI ko acitta rUpa meM istemAla karane se puNya kA palar3A kucha vizeSa bhArI nahIM hotA / tIsarI bAta, jise hamane sarvathA gauNa kara rakhA hai, zAyada aura bhI jyAdA mahattvapUrNa hai / acitta pAnI bahuta se parigrahoM kA kAraNa hai / ghar3e kalaza, Dhakkana, loTA, gilAsa aura chAnane kA kapar3A - ye nyUnatama upakaraNa haiM, jinakI hameM acitta pAnI ke nimitta alaga se AvazyakatA hotI hai / ina sabake lie jo jagaha cAhiye vaha aura bhI bar3A parigraha hai; phira ina sabakI sAphasaphAI evaM rakha-rakhAva meM jo sacitta kriyAe~ hotI haiM, jo samaya aura zrama lagatA hai, unheM bhI nakAranA svayaM ko usa kabUtara kI sthiti meM DAlane jaisA hai, jo billI ke jhapaTane para A~khe mUMda letA hai aura socatA hai jaba billI mujhe dikhAyI hI nahIM detI to khAyegI kaise? acitta pAnI kI saMkalpanA agara sahI hai taba bhI uparyukta bAteM usake prayoga meM pUrNa sAvadhAnI baratane ke lie Agraha karatI haiM / sAtha hI usakI prakriyA ko sarvathA vijJAna-sammata banAne aura yaha nizcita rUpa se taya kara lene ke lie kahatI haiM ki rAkha milAte hI kyA pAnI (jo eka jIva kA nAma bhI ho sakatA hai) apane mUlabhUta guNoM ko vAMchita pariNAma le Ane kI sImA taka badala letA hai / yahA~ isa bAta para vicAra kara lenA bhI samIcIna hogA ki pAnI athavA anya jIvoM ke sAtha manacAhA vartAva evaM unake rUpa aura guNoM ko icchAnusAra parivartita karane kA

Page #146
jainadarzana : vaijJAnika dRSTise adhikAra hameM hai bhI kyA ? 47 aba mUla prazna kI ora mur3e / jaba ahiMsA ko hamane apane dharma kI dhurI ke rUpa meM pratiSThita kiyA taba AvazyakatA huI hiMsA ke kSetroM ko pahacAna lene kI / usa khoz2a ke daurAna hamane pAnI ko usake sahI rUpa meM dekhA, samajhA aura ghoSaNA kI- 'pAnI jIvoM kA puMja haiM' / kucha samaya bItA / ulajhana sAmane AyI/ahiMsA aura pAnI donoM ko sAtha-sAtha kaise calAyeM ? chor3e bhI to kise ? ahiMsA para hamArA dharma TikA thA aura pAnI para hamAre prANa / samasyA bar3I thI / magara binA - paise hara ghara meM sulabha kisI eka cIja ko khojane ke lie tIsare netra kI z2arUrata nahIM par3I aura kalpanA ke dhanI kisI vyakti ne rAkha-lIlA racA kara Atma-tuSTi ke sAtha-sAtha AlocakoM kA mu~ha bhI baMda kara diyA / - acitta pAnI kI parikalpanA kucha aisI hI paristhitiyoM meM svayaM ko aura dUsaroM ko bhulAvA dene kI buniyAda para kI gayI, anyathA jisa vidhi se hama pAnI ko acitta karate haiM usa vidhi se isa dharatI kA adhikAMza pAnI pahale se hI acitta huA hotA hai - yaha bAta hamase chipatI nahIM / na barasAta ke jisa pAnI ko hama sabase jyAdA sacitta mAnate haiM ThIka usI taraha ke pAnI ko bahuta hI sAvadhAna sAdhu-sAdhviyoM aura utane hI jAgarU ka zrAvaka-zrAvikAoM dvArA roz2a pIte rahane kI bAta hI hamArI dRSTi- paridhi se bAhara jAtI / kathya ko thor3A spaSTa karU~ / havA aura pAnI donoM ke avayavoM aura guNoM ke mUlabhUta antara ke bAvajUda kucha dRzyamAna samAnatAe~ bhI haiM / jisa samAnatA se abhI hamArA prayojana hai, vaha donoM ke hI sAdhAraNataH apane vizuddha rUpa meM na milane kI / dharatI ke vibhinna padArtha apane vibhinna rUpoM meM inase milate rahate haiM / havA meM mile asaMkhya dhUli - kaNoM ko khir3akI, yA rozanadAna se AtI sUrya kI kiraNoM meM hama hamezA dekhate haiM / pAnI meM mile vijAtIya padArtha usameM ghula jAne ke kAraNa kaI bAra isa taraha dRSTigocara nahIM hote, magara unakI mAtrA havA meM milI azuddhiyoM se kahIM jyAdA hai / aisA svAbhAvika bhI hai; kyoMki pAnI prakSAlana kA ekamAtra sAdhana hai aura hara samaya havA tathA anya cIjoM ke sIdhe samparka meM rahatA hai / rAkha aura cUnA manuSya kI vibhinna kriyAoM ke phalasvarUpa roz2a pracura mAtrA meM paidA hote haiM aura sarvatra phaile hone ke kAraNa bar3I sugamatA se pAnI meM milate rahate haiM / nadiyA~ to hamAre lie jaise visarjana sthala hai / unake agala-bagala lage paMktibaddha kArakhAne evaM unake kinAre-jalatIM lAkhoM citAe~ rAkha evaM samaguNa vAle anya kArbanika padArtha TanoM kI mAtrA meM unameM ur3elate rahate hai; ata: nadiyoM kA pAnI anya kisI bhI kAraNa tyAjya ho sakatA hai, magara rAkha kI kamI ke kAraNa nahIM / - rAkha ke alAvA aura bahuta-sI cIjoM ko milAne se bhI lagatA hai pAnI sacitta nahIM rahatA athavA vaise rahate hue bhI kucha dUsarI mAnyatAoM ke antargata grAhyaM ho jAtA hai / nIbU ke rasa kI

Page #147
48 Jainism : Through Science caMda bUMdeM milI zikaMjI aura kucha grAma cInI nirmita zarabata isa taraha kI vastuoM kI lambI sUcI meM-se liye gaye do udAharaNa haiM / alaga-alaga guNoM kI vibhinna cIjoM ke jaba hamAre milAye jAne se pAnI acitta ho jAtA hai taba aisI cIjoM ke svayaM mila jAne para vaisA kyoM nahIM hotA ? prathama dRSTi meM saMdarbhahIna lagane vAlI yaha bAta bhI upekSaNIya nahIM hai / zrAvaka, zrotA, thAnA, DAkaghara, relve sTezana, kAnUnI adhikAra-kSetra, nagara nigama aura ina sabase bhI bar3ha kara grAma kA nAma - saba kucha vahI rahate hue bhI hara cAturmAsa ke anta meM kucha qadama cala kara hama mAna lete haiM ki hamane gA~va chor3a diyA hai, dUsare kSetra meM A gaye haiM / jaba mAnane mAtra se eka tathyahIna bAta haqIkata bana jAtI hai, taba phira pAnI ko bhI, jo prayogazAlAoM ke bAhara sacamuca hI apane zuddha rUpa meM nahIM milatA acitta huA mAna lene meM kyA visaMgati ho sakatI hai ? kucha paMktiyA~ dUsarI bAta ke spaSTIkaraNa meM / samudra evaM nadI-nAloM kA jala sUrya kI USmA dvArA bASpa meM anavarata parivartita ho kara nirantara Upara uThA rahatA hai / yaha garma bhApa jyoM-jyoM Upara uThatI hai, kramazaH ThaNDI hotI jAtI hai / eka sthiti-vizeSa meM yahI bhApa jala kI nanhIM bUMdoM meM parivartita ho jAtI hai| ye jalakaNa Apasa meM mila kara eka bar3I bUMda kA rUpa lete haiM, bhArI ho jAne ke kAraNa vAyumaNDala meM nahIM Tika pAte aura varSA ke rUpa meM dharatI para A par3ate haiM / yaha varSA choTe rUpa meM hara rasoI meM hara dina hotI haiM / uphAna ke bAda dUdha ko Aga se alaga rakha diyA jAtA hai / Upara kA Dhakkana bAhara kI havA se ThaNDA hotA hai aura usa Dhakkana ke saMsparza se bhApa nanhIM ba~do meM parivartita ho kara Dhakkana kI sataha para cipaka jAtI hai / yaha zuddha varSA kA pAnI hotA hai aura jisa taraha varSA kI bUMdeM AkAza se dharatI para AtI haiM usI taraha ye bhI Dhakkana ko chor3a kara phira dUdha meM jA milatI haiM / jaisA dUdha ke sAtha ghaTatA hai, vaisA hI rasoI meM pakane vAlI hara cIja ke sAtha hotA hai / gIle hAthoM se sAdhu ko AhAra denA varjita hai; magara AhAra svayaM aise pAnI ke sIdhe samparka meM rahatA hai, isa bAta para kisI kA dhyAna nahIM jAtA / rephrIjareTara meM rakha kara, yA barpha dvArA ThaNDI kI gayI cIjoM ke sAtha bhI aisA hI hotA hai / aisI cIjoM ko kisI bartana meM DAla kara kucha kSaNoM ke lie khule vAtAvaraNa meM chor3a diyA jAe, to bartana kI bAharI sataha para sUkSma jalakaNa dikhAyI par3ate hai / isakA kAraNa hai - Asa-pAsa kI vAyu meM upasthita jalabASpa bartana kI ThaNDI sataha ke saMsparza meM A kara pAnI meM parivartita ho jAtI hai / bhItara kA padArtha bartana se bhI jyAdA ThaNDA hotA hai aura jisake kAraNa bhApa jala meM parivartita ho kara bartana ke bAhara cipakatI hai usI taraha vaha usa padArtha meM bhI (jaba taka vaha bhApa ko pAnI meM parivartita karane lAyaka ThaNDI rahatA hai) anavarata pAnI bana kara milatI rahatI hai / varSA kI yahI prakriyA hai aura yaha pAnI sarvathA varSA ke pAnI sadRza hotA hai; magara ise hama sacitta nahIM mAnate / bAta ko dUsarI cintana-tulA para rakheM /

Page #148
jainadarzana : vaijJAnika dRSTise 49 Izvara, prakRti, karma, yA aisI hI kisI zakti ne manuSya ko dharatI para bhejA, jala aura vAyu para usake jIvana ko anivArya rUpa se avalambita kiyA aura kucha aise usakI zarIra racanA kI ki apanI sampUrNa anicchA ke bAvajUda use inakA upabhoga karanA par3e / hamAre pAsa isa bAta ko socane kA koI kAraNa nahIM ki havA aura pAnI para isa sImA taka Azrita banAne ke sAtha usane yaha vidhAna bhI banAyA ki inakA sparza mAtra hameM naraka kI ora dhakele / kisa aizvarya kI apekSA meM, kisa sukha kI cAha meM usane hamArI vivazatA ko, hamArI parAdhInatA ko dayanIya bhI banAne kI socI hogI ? nahIM, akAraNa hI usane hamAre sAtha aisA dhokhA nahIM kiyA hogA; balki isa taraha kA vicAra mAtra hamAre sRjanahAra para krUratA kA Aropa hai / prakRtti ke upAdAna apane sahaja, svAbhAvika rUpoM meM nitAnta nirvikAra aura pUrNata: pAparahita haiM / unake upayoga meM hamArI lAparavAhI, unake upabhoga meM hamArI dUSita mAnasika vRtti pApa ke karaNa haiM / vRtti badalane ke duSkara kArya kA vastue~ badalane kA sahaja kArya ke sAtha vinimaya hamArI bhUla thI, hai / havA ko pAkA banAne kI kalpanA mana meM na Ane dene ke samaya jo bAta hameM yAda thI pAnI ke samaya use hamane vismRta kara diyA / ( tIrthaMkara : pharavarI, 91 ) 8. (ba) pAkA, acita yA prAsuka jala : svarUpa aura samasyAe~ pharavarI, 1991 ke tIrthaMkara meM zrI jatanalAla rAmapuriyA kA lekha 'mujhe ve na vijJAna sammata lage, na tarkasaMgata', paDhA / yadyapi unhoMne svayaM svIkAra kiyA hai ki unakA jJAna bahuta kucha maryAdAoM se sImita hai, tathApi unhoMne zaMkA samAdhAna kI jo paddhati apanAyI hai, usase lagatA hai ki ve apanI mAnyatAoM ko hI sahI mAnate hai / lekha kI zurUAta meM unhoMne batAyA hai ki dharma sArvajanika cIja hai, vibhinna pradezoM se bahatI huI athAha jala - rAzi hai / svabhAvataH usakA pradUSita honA kahIM adhika sahaja hai / unakI yaha bAta zata-pratizata saca hai kyoMki zramaNa bhagavanta mahAvIra ko hue Aja DhAI haz2Ara varSa se adhika kAla ho gayA hai aura isa bIca bhArata meM bahuta kucha rAjakIya, sAmAjika, sAMskRtika, evaM dhArmika parivartana hue haiM / sAtha hI manuSya kI AdhyAtmika, mAnasika evaM zArIrika kSamatAoM kA hrAsa bhI huA hai / yadyapi isa sabakA prabhAva usake dharma, sAhitya aura AcAraparamparA para honA bhI svAbhAvika hai, tathApi kevala isI kAraNa dharmazAstra aura usa para AdhArita paramparA meM kucha bhI aucitya nahIM hai, aisA kahanA ThIka nahIM hai / zrI rAmapuriyAjI kA kahanA hai- 'pAkA pAnI, mu~hapattI, oghA, kezaluJcana sUkhe-hare evaM z2amIMkanda ke bheda, sustA- asustA AhAra evaM kucha anya tyAga-pratyAkhyAnoM kA aucitya samajhaneM kI maiMne bahuta koziza kI, unake pakSa meM hara koNa se socA magara mujhe ve na vijJAna sammata lage aura na tarkasaMgata / ' unakA yaha vidhAna na sirpha galata hai, balki unakI AtmazlAghA kA pratIka bhI hai / manuSya cAhe kitanA bhI jJAnI kyoM na ho, usake jJAna kI bhI sImAe~ hotI hai / jaba taka vaha sarvajJa nahIM hotA, taba taka jJAna-vijJAna kI eka do yA adhika zAkhAoM meM niSNAta to vaha

Page #149
50 Jainism : Through Science ho sakatA hai kintu jJAna-vijJAna kI sabhI zAkhA-prazAkhAoM meM vaha pravINa nahIM hotA hai, ataH zAstrakAra maharSiyoM ne jisa dRSTikoNa se uparyukta bAteM kahI haiM, vahI dRSTikoNa hamArI jJAnasImAoM se pare bhI to ho sakatA hai / zrI jatanalAlajI ko jo bAteM na vijJAna-sammata lagatI, na tarkasaMgata, ve hI anya kisI ko vijJAna-sammata aura tarkasaMgata bhI laga sakatI hai, kyoMki unake socane kA DhaMga bhinna hotA hai / zrI jatanalAlajI ne zurU meM pAkA pAnI Adi sAta bAtoM kA ullekha kiyA hai kintu sAre lekha meM kevala pAkA pAnI kA hI piSTapeSaNa hai / zeSa chaha bAtoM para koI vistRta vicAra nahIM kiyA hai / ve Agama/kitAboM evaM vidvAn gurujanoM ke sAnnidhya ko jJAnArjana kA mahattvapUrNa srota, yA sAdhana meM svIkAra karate hue bhI unake mahatva ko bhalIbhA~ti samajha nahIM pAye haiN| sAre vizva meM jahA~ kahIM AtmA hai, jIva hai, vahA~ jJAna to hai hI; kyoMki jJAna jIva kA mahattvapUrNa lakSaNa hai, usake binA jIva kI asmitA nahIM banatI kintu sarvajJa ke jJAna aura chadmastha ke jJAna meM bahuta antara hotA hai / sarvajJa kA jJAna pUrNataH anAvRtta hai, jaba ki chadmastha kA jJAna adhikAMza meM AvRtta hotA hai / jyoM-jyoM AtmA kI AdhyAtmika unnati hotI hai, tyoM-tyoM usakA jJAna anAvRtta hotA jAtA hai; ataH jJAna jIvana ko usake sRSTA kA prathama evaM antima upahAra hai, aisA kahanA nitAnta galata hai; kyoMki jainadharma Izvara-kartRtva nahIM mAnatA hai / zrI jatanalAlajI kA kahanA hai ki zAstroM meM likhI bAtoM aura kucha viziSTa vyaktiyoM dvArA kahI bAtoM ko saMpUrNa yA antima satya mAna lene se pragati ruka jAtI hai / unakA yaha kathana chadmastha jIvoM ke zabdoM ke lie satya hai; kintu sarvajJa ke kathana ke lie ayathArtha hai / hAlA~ki sarvajJa kA vacana bhI sApekSa satya hote hue bhI jisa.dRSTikoNa se unhoMne kathana kiyA hai, vahI dRSTikoNa meM vaha pUrNataH satya hotA hai aura tInoM kAla meM abAdhita rahatA hai / aise saMpUrNa trikAlAbAdhita satya ko pariSkRta karane kI koI AvazyakatA nahIM hai / kevala vartamAna pariprekSya meM unakA artha, yA rahasya samajhane/samajhAne kI z2arUrata hai / ___ pAnI sajIva hai / usakA pratyeka aNu sajIva hai / sAtha hI isake anya sajIvoM kI utpatti kA sthAna hone se anya kaI prakAra ke jIvANu, kITANu bhI usameM hote hai, jo zarIra meM bahuta sI vyAdhiyA~ paidA karane meM samartha hote haiM; ata: svAsthya kI dRSTi se pAnI ko ubAla kara hI pInA upayukta hai / vartamAna meM pAnI ko acitta, prAsuka karane ke lie kahIM-kahIM usameM thor3I-sI rAkha, cUnA yA zakkara milA dete hai / yadyapi zAstrIya dRSTi se rAkha, cUnA yA cInI pAnI meM DAlane se vaha acitta ho jAtA hai, tathApi pAnI meM rAkha yA cUnA kisa anupAta meM DAlanA, aura kitane samaya bAda vaha phira acitta ho paDatA hai, isakI koI jAnakArI zAstroM, yA anya kisI strota se hameM prApta nahIM hai / vastutaH isI taraha acita huA pAnI lenA sirpha sAdhu-sAdhvI ke lie hI ucita hai; kyoMki yadi unake lie koI gRhastha pRthvI, jala, agni Adi sacitta dravyoM kA upamardana karatA to bhI usakA doSa lagatA hai / yadi sAdhu-sAdhvI ke lie hI isI taraha pAnI acitta karane para, aisA pAnI prAsuka hone para bhI sAdhu-sAdhvI ke lie vaha aNeSaNIya-akalpya hai / prAcIna kAla meM gocarI ke lie nikale sAdhu-sAdhvI, svAbhAvika rUpa se dAla yA cAvala ko dhoyA huA

Page #150
jainadarzana : vaijJAnika dRSTise 51 yA roTI banAte-banAte anta meM isakA ATA yukta pAnI, jisameM ATA yA anya khAdya padArtha kA svAda mAlUma nahIM hotA aura yadi vaha pAnI tRSA samApta karane meM samartha lage to apane pAtra meM le lete the kintu zrAvakoM ke lie tapazcaryA ke madhya aura sAmAnyatayA tIna bAra ubalA huA acitta jala hI lene kA vidhAna hai / yaha saba prAcIna zvetAmbara paraMparA thI, vaha bhI zAstrAdhArita / vartamAna meM yahI prathA jaina sAdhu-sAdhviyoM ke kucheka saMpradAyoM-samudAyoM-gacchoM-vibhAgoM meM Aja bhI jArI hai; ataH unake anuyAyI/bhakta zrAvaka bhI una sabake lie isI taraha rAkha, yA cUnA DAla kara jala ko acitta banAte hai, jo sarvathA anucita hai / isI paddhati se, prAsuka jala lene kA mukhya Azaya yA bhAvanA naSTa ho jAtI hai; ataH zvetAmbara mUrtipUjaka sAdhu-sAdhvI samudAya meM aba tIna bAra ubalA huA, acitta jala hI liyA jAtA hai use pAkA-pakA-pakkA pAnI kahA jAtA hai, jabaki sabhya-saMskRta bhASA meM acitta aura zAstrIya paribhASA meM prAsuka' kahA jAtA hai / zrIjatanalAlajI kA kahanA hai kikuNDoM meM ekatrita varSA kA mIThA pAnI,kuoM kA khArA pAnI, nagara-nigama dvArA vitarita klorIna-yukta pAnI, zuddha kiyA gaMgAjala, khanija jala, gandhaka-yukta kuNDoM kA garma pAnI Adi saba prakAra ke jala koacitta karane ke lie kyA eka hI auSadha rAkha,yA cUnA hai ? unakI mAnyatA hai ki sabake lie bhinna-bhinna cIjeM honI cAhiye; kintu yaha saba unakA bhrama hI hai| __zAstra meM sacitta pRthvI, jala ityAdi ke acitta hone kI do prakAra kI saMbhAvanAe~ batAyI hai / jaba miTTI apane se bhinna prakAra kI miTTI se saMparka meM AtI haiM, taba donoM prakAra kI miTTI acitta ho jAtI hai / donoM prakAra kI miTTI eka dUsare ke lie svakAyazastra hotI haiM aura jaba miTTImeM jala DAlA jAtA hai, taba vaha miTTI aura jala donoM paraspara parakAyazastra bana kara eka-dUsare ko acitta banAtI hai / yahA~ rAkha vanaspatikAya yA pRthvIkAya kA vikAra hai, jaba ki cUnA pRthvIkAya hai ata: kisI bhI prakAra ke jala ko rAkha yA cUnA dvArA acitta kiyA jA sakatA hai isalie aisI zaMkA nahIM karanI cAhie kI eka hI cIja se sarva prakAra kA jala kaise acitta banatA hai? ___ acitta pAnI ke upayoga ke bAre meM adhikatara zrAvakaloga pIne meM acitta pAnI lete haiM aura anya kAryoM meM sacitta jala kA adhika mAtrA meM upayoga karate haiM / unase itanA hI kahanA paryApta hai ki yaha hamArI viveka-zakti kI truTi hai / jala jalakAyika jIvoM kA samUha hai; ata: jala kA kama-se-kama upayoga karanA cAhiye, cAhe vaha sacitta ho, yA acitta / vaise to zrAvakoM ke lie sacitta jala kA pUrNa niSedha nahIM haiM; ata: pIne meM bhI sacitta jala kI koI bAdhA nahIM hai; kintu Arogya vijJAna aura bhautikI ke AdhAra para acitta jala pInA saba ke lie lAbhaprada hai / yahI bAta maiMne 'tIrthaMkara' ke janavarI-pharavarI 1990 ke saMyukta aMka meM kahI hai; ata: yahA~ isakA piSTa-peSaNa anAvazyaka hai| tIsarI bAta batAte hue zrI jatanalAlajI kahate haiM ki acitta pAnI bahuta se parigrahoM kA kAraNa hai; kintu unakI yaha bAta eka kutarka hai / ahiMsA ke pAlana, yA jIvadayA ke lie z2arUrI upakaraNa ko parigraha kahanA ucita nahIM haiM / AcArya zrI haribhadra sUri ne bhI apane 'aSTaka

Page #151
52 Jainism : Through Science prakaraNa' meM yaha bAta kahI hai / cauthI bAta, zrI jatanalAlajI kA kahanA hai ki dharatI para prApta saba prakAra kA pAnI kucha-nakucha miTTI, rAkha ityAdi padArthoM se yukta hotA hI hai; ataH vaha acitta hI hotA hai, to phira use acitta karane kI kyA AvazyakatA hai ? zuddha pAnI kevala prayogazAlA meM hI milatA hai / unakI yaha bAta vicAraNIya avazya hai, kintu usakA bhI samAdhAna hai / isa taraha prApta jala acitta bhI ho sakatA hai aura sacitta bhI / hama chadmastha haiM, ataH hameM zata pratizata jAnakArI nahIM hai ki yaha pAnI sacitta hai yA acitta isalie usa pAnI kA cAhe vaha nisarga se acitta hI ho, punaH acitta karanA z2arUrI hai| zrI jatanalAlajI varSA kejala kI rasoI-ghara meM bASpa meM-se parivartita jala ke sAtha tulanA karate hue batAte haiM ki yadi varSA kA jala sacitta hai to rasoIghara meM bartana ke Dhakkana para lagI jala kI bUMda, jo bASpa se nirmita hai, use bhI sacitta mAnanA cAhiye; kintu unakI yaha bAta bhrama paidA karane vAlI hai / Upara-Upara se dekhane meM donoM prakriyAe~ eka-sI lagatI haiM; kintu vAstava meM donoM meM bar3A antara haiN| zvetAmbara paramparA ke anusAra garma kiyA huA pAnI, jAr3e meM 12, garmI meM 15, varSA meM 9 ghaMToM taka acitta rahatA hai, usake pazcAt vaha sacitta ho jAtA ata: rasoIghara meM bASpa se bUMda meM parivartita jala bhI acitta hI hai; kyoMki usameM uparyukta maryAdA se adhika samaya vyatIta nahIM hotA hai; jabaki varSA kA jala, jala meM parivartita hone ke bAda, uparyukta samaya-maryAdA atikrAnta ho jAtI hai / zAstrakAroM ne varSA ke jala ko sacitta batAyA hai / ThIka usI taraha prayogazAlA meM taiyAra zuddha jala (DisTilDa vATara) jise DaoNkTara iMjekzana ke lie istemAla karate haiM, vaha bhI atyanta zuddha hone ke bAvajUda sacitta hotA hai / rephrIjareTara dvArA ThaNDe kiye gaye padArthoM evaM barpha Adi ke bartana kI bAharI sataha para lage sUkSma jalakaNa, jo vAtAvaraNa meM upasthita bASpa se niSpanna hote haiM, ve acitta hone para bhI, sacitta dravya kA parihAra karane vAle sAdhu-sAdhviyoM aura zrAvakoM ke lie tyAjya haiM, kyoMki una logoM ke lie barpha sacitta apkAya hone ke kAraNa aura rephrIjareTara dvArA ThaNDe kiye hue padArtha bhI sacitta apkAya-mizrita hone ke kAraNa tyAjya haiM; ata: una padArthoM ke saMsarga se niSpanna sUkSma jalakaNoM kA prazna hI upasthita nahIM hotaa| __ anta meM rAmapuriyAjI ne prazna upasthita kiyA hai ki jisataraha pAnI ko hama acitta banAte haiM, ThIka usI taraha havA ko bhI acitta banAnA cAhiye; kyoMki havA bhI hamAre zAstroM ke anusAra sacitta hotI hai / unakI yaha bAta bhI tarkasaMgata nahIM hai / jala aura havA donoM manuSya jIvana ke lie atyanta upayogI padArtha hone ke bAvajUda bhI donoM ke svarUpa meM bahuta kucha antara hai; ataH jo bAteM hama jala para lAgU karate hai, ve hI havA para lAgU karane meM kevala bauddhika kauzala kA pradarzana hai; ataH isake samAdhAna kI yahAM koI AvazyakatA nahIM hai / - muni nandIghoSavijaya (tIrthakara : maI,91)

Page #152
9. vigaI aura mahAvigai [ abhI mere pAsa bombe haoNspITala insTITyuTa oNpha meDIkala sAyansa dvArA prakAzita 'rola opha vejiTeriyana DAiTa ina heltha eNDa DIsija' kitAba AyI hai / usameM anukrama ke pahale Our contributors vibhAga rakhA hai aura usameM saba lekhakoM, DokTaroM jinhoMne pustaka meM lekha likhe haiM, unake phoTo diye haiM / isI pustaka meM mahattvapUrNa bAta yaha hai ki eka bhI lekhakaDaoNkTara jaina nahIM hai / sabhI apane apane viSaya ke prakANDa vidvAna haiM / unhoMne vaijJAnika anusaMdhAna kArya ke AdhAra para zAkAhAra kI puSTi kI hai / vigaI aura mahAvigaI ke bAre meM likhe gaye isa lekha meM isa pustaka kA maiMne AdhAra- upayoga kiyA hai - lekhaka ] 'jaina dharma kA dArzanika pakSa yukti yukta hai, ataH akATya hai / usake Age piche koI prazna cinha nahIM hai; kintu jahAM taka bhUgola, khagola, khAdya - akhAdya Adi kA prazna hai vibhinna yugoM meM taraha taraha ke dabAva una para Aye haiM; ataH yadi unheM lekara kucha zaMkAe~ sAmane AtI haiM to isameM Azcaryajanaka kucha bhI nahIM hai / '1 pichale cAra-pAMca dazakoM meM vijJAna ne vizeSa pragati kI hai / Aja pratyeka manuSya vijJAna kI ina siddhiyoM se prAya: abhibhUta hai, ata: vaha dharmazAstra, nItizAstra, va AcArazAstra ke pratyeka siddhAMta - niyama kA vaijJAnika dRSTikoNa se hI vicAra karatA hai / khAdya - akhAdya ke bAre meM bhI samaya samaya para jyAdA nahIM kintu bahuta hI alpa mAtrA meM parivartana hotA rahA hai / ataH vartamAna meM una parivartana yukta khAdya-akhAdya saMbaMdhita vicAroM kI chAnabIna karanA atyAvazyaka hai / isa viSaya ko lekara zAyada eka kitAba likhI jAe itanI sAmagrI upalabdha hai kintu yahA~ para zabdoM kI maryAdA ke kAraNa kevala vigaI aura mahAvigai ke bAre meM hI vicAra kiyA jAegA / vigai yA vigaya zabda mUlata: prAkRta hai, usakA saMskRta svarUpa hai vikRti / jo padArtha AtmA aura mana kI mUla prakRti / svabhAva / svarUpa meM parivartana lAkara use vikRta karane meM samartha haiM aise padArthoM ko jaina paribhASA meM vikRti kahate haiM / 2 jina padArthoM meM isI taraha vikRti lAne kI bahuta hI zakti hai aise padArthoM ko mahAvikRti kahate haiM / jaina dharmazAstroM ke anusAra vikRtiyoM kI saMkhyA cha: hai / 1 dUdha, 2 dahI, 3 ghI, 4 tela, 5 guDa aura zakkara (cInI), 6 tale hue padArtha 13 jaba ki mahAviga meM 1 makkhana, 2 madhu, 3 madya, aura 4 mAMsa kA samAveza hotA hai / jaina zrAvakoM jinakI AtmA sacce zrAvakatva se vAsita hai aise jaina mahAvigai ke cAroM ma kAra se jIvana paryanta dUra rahate haiM / bAkI jo kevala janma se jaina haiM, karma se nahIM, jinhoMne zrAvakatva kI maryAdA/garimA, 1

Page #153
54 Jainism Through Science pratibhA ko naSTa kara dI hai, dhvasta kara dI hai, aise jainatvahIna jainiyoM meM ina saba kA praveza ho gayA hai, vaha hamAre lie cintA va zarma kA viSaya hai / saccA zrAvaka pAMca aNuvrata, tIna guNavrata aura cAra zikSAvratoM kA yathAsaMbhava, yathAzakti pAlana karatA hai / zrAvakoM ke lie kyA khAdya aura kyA akhAdya hai usakA yatkiMcit svarUpa sAtaveM bhogopabhoga viramaNavrata ke aMtargata AtA hai / jina meM 1 madhu, 2 makkhana, 3 madya aura 4 mAMsa kA pUrNatayA niSedha kiyA hai, usake bAre meM hama bAda meM vicAra kreNge| abhI to vigai ke bAre meM vicAra karanA hai, jo sAmAnyatayA bhakSya hai / yadyapi jaina zAstroM meM sAdhu muniyoM ko spaSTa rUpa se binA kAraNa dUdha, dahIM, ghI, tela Adi vigai kA upayoga karane kI chUTa nahIM hai / sirpha glAna, azakta aura svAdhyAya - dhyAna meM atyadhika pravRttizIla muni hI AcAryAdi gItArthoM kI AjJAnusAra ina vikRtiyoM kA upayoga kara sakate haiM / ye saba vikRttiyA~ apane nAmAnusAra mana aura zarIra meM vikAra paidA karane meM samartha hone se isa taraha kA niSedha kiyA gayA hai, ataH svastha manuSya ke lie ghI, dUdha, dahI Adi adhika mAtrA meM lenA yogya nahIM hai / 1. dUdha : dUdha vaijJAnika dRSTi se pUrNa AhAra hai / manuSya ke zarIra ke lie Avazyaka saba prakAra ke tattva prAyaH dUdha meM haiM / ataH dUdha manuSya ke lie atyAvazyaka cIja mAnI gayI hai / kisI kA kahanA hai ki dUdha prANija dravya hone se tyAjya hai aura mAMsAhAra tulya hai kintu unakI yaha bAta satya nahIM haiM / yadi aisA mAna liyA jAe to jagata meM koI bhI vyakti aisA nahIM milegA, jisane bacapana meM dugdhapAna kiyA na ho / vastutaH dUdha saba prANiyoM ke lie apane jIvana kI prAthamika AvazyakatA hai / aura hara mAdA pazuke stanoM meM usakA nirmANa hI apane baccoM-zizu ke poSaNa ke lie hI hotA hai / hara zizu ke lie prathama AhAra hI dUdha hotA hai / cAhe vaha baccA zeranI kA ho, mRgalI kA ho, gAya kA ho, bhaiMsa kA ho yA svayaM manuSya kA zizu hI kyoM na ho ? dUdha kA nirmANa AhAra ke lie hI huA hai aura anAdi kAla se hara mAnava zizu ne dUdha kA AhAra kiyA hai ata: dUdha ke bAre meM aisI zaMkA karane kI jarUrata nahIM hai / hAM, vartamAna yuga meM jaba gAya-bhaiMsa kA dUdha mazIna se nikAlA jAtA hai taba kabhI kabhI jyAdA dUdha prApta karane ke lie adhika dera taka mazIna lagI rahane se dUdha meM prANiyoM kA khUna bhI A sakatA hai, ataH aise dUdha kA tyAga karanA ucita hai kintu bhArata meM aisA hone kI saMbhAvanA bahuta hI kama hai / 1 jaina zAstroM meM vigai ke dvAra meM sAmAnyatayA gAya, bhaiMsa, ajA (bakarI), UMTanI aura bheDiye ke dUdha ko vigai rUpa meM batAyA gayA hai / ina pAMca prakAra ke dUdha ko hI vigai kahA gayA hai anya kisI bhI pazu ke dUdha kI vigai meM ginatI nahIM kI gaI hai / ' I dUdha meM kaisIna nAmaka proTIna (80%) hai aura vaha hojarI meM paidA honevAle esIDa (HCL) aura renIna nAmakapAcaka rasa se supAcya hai / dUdha meM carabI bhI acchI taraha hai aura vaha supAcya hai / sAtha-sAtha lekToja (Lactose) nAmaka kArbohAiDreTa bhI hai| dUdha meM soDiyama, phosphorasa, salphara, maigneziyama, kelziyama, loha Adi khanija tatva bhI hai, yadyapi loha bahuta kama mAtrA meM hone para

Page #154
jainadarzana : vaijJAnika dRSTise bhI usakI guNavattA baDhiyA - uttama hai / ataH vaha turaMta pUrNatayA khUna meM mila jAtA hai / " 55 2. dahI : dUdha meM se dahI banAyA jAtA hai / jaina graMtho meM dahI ke cAra prakAra batAye haiM / gAya, bhaiMsa, bakarI aura bheDiyA ke dUdha ko jAmana dene para dahI bana jAtA hai| UMTanI ke dUdha meM se dahI nahIM banatA hai / ata: dUdha ke pAMca prakAra hone para bhI dahI ke sirpha cAra prakAra hI haiM / ' dahI ke bhakSyAbhakSya ke bAre meM samaya samaya para prazna upasthita hote rahe haiM / kisI kA kahanA hai ki jaba dUdha bigaDa jAtA hai, usakA rasa calita ho jAtA hai taba dahI banatA hai / to kisI kA kahanA hai ki binA baikTIriyA dahI banatA hI nahIM hai / prayogazAlA meM dUrbina - mAikroskopa dvArA dahI meM bahuta se sajIva baikTIriyA dekhe jA cuke haiM, ata: dahI ahiMsA - hiMsA kI dRSTi se tyAjya hI hai / jo vyakti aisA mAnate haiM ki dahI calita rasa yA bigaDA huA dUdha hI hai, to unakI yaha mAnyatA nitAMta bhrama hI hai| dUdha kA bigaDa jAnA aura dahI kA jamAnA, donoM prakriyAoM meM kAphI aMtara hai / havAmAna yA vAtAvaraNa ke tApamAna ke kAraNa, dUdha meM binA dahI DAle jaba dUdha bigaDa jAtA hai, to unake varNa, gaMdha, rasa Adi dahI ke sadRza hote hI nahIM / usameM baikTIriyA ke khilApha anya prakAra ke jIvANu paidA hote hai, jaba ki dUdha meM dahI DAlane se dahI ke baikTIriyA, jise laikTobesilasa kahate hai, ve dUdha ko dahI meM rupAntarita karate haiM / dUdha meM jo laikToja nAmaka kArbohAiDreTa hai, use apane zarIra meM utpanna laikToja nAmaka pAcaka rasa laikTIka esIDa meM parivartita karatA hai / jina ke zarIra meM laikToja paidA nahIM hotA hai yA kama paidA hotA hai unake lie dUdha ke bajAya dahI khAnA uttama hai / dUdha pacane meM bhArI hai jaba kI dahI halkA hai / ataH dahI calitarasa yA bigaDA huA dUdha hI hai aisA kahanA apanI buddhi kA pradarzana hI hai / Ama taura se yaha mAnyatA pracalita hai ki dahI binA baikTIriyA ke jamatA nahIM hai ataH dahIM nahIM khAnA cAhie; kintu baikTIriyA kaI taraha ke hote haiM / mAikrobAyolojI ke adhyayana se hameM vidita hotA hai ki kucha baikTIriyA jo kabhI kabhI dUdha Adi meM pAye jAte hai ve kisI bhI upAya se marate nahIM haiM, cAhe dUdha Adi ko Adhe ghaMTe taka hI kyoM na ubAlA jAe kyoMki isa prakAra ke baikTIriyA apane paryAvaraNa kA tApamAna baDhate hI apane cAroM ora eka surakSA kavaca banA lete haiM, aura jaba taka tApamAna anukUla nahIM ho jAtA taba taka kavaca meM suSupta bane rahate haiM / dUdha se dahI banAnevAle baikTIriyA bhI viziSTa prakAra ke hote haiM / hamAre zarIra meM bhI bahuta se baikTIriyA aura jIvANu - kITANu hai / dahI ke bajAya dUdha lene para bhI vahI dUdha jaba peTa meM jAtA hai, taba vahA~ bhI hAiDroklorika esIDa se yukta hone se dahI meM rUpAntarita ho jAtA hai ataH hameM mAnanA cAhie ki dahI meM baikTIriyA hone para bhI usakA bhojana meM upayoga kiyA jA sakatA hai, kyoMki unheM apane jIvana ke lie anukUla paryAvaraNa hamAre zarIra meM bhI prApta hai, ataH unakI mRtyu nahIM hotI, isalie dahI kA niSedha jaina zAstroM meM nahIM kiyA gayA hai, kintu vaha dahI do rAta bIta jAne para abhakSya ho jAtA hai, kyoMki usameM dahI banAnevAle baikTIriyA kI vRddhi atyadhika mAtrA meM ho jAtI hai aura anya prakAra ke jIvANu kITANuoM kI utpatti kI bhI AzaMkA bana jAtI hai /

Page #155
56 Jainism Through Science vaijJAnika dRSTi se sabhI khAdya padArtha alpAdhika pramANa meM pAcakarasa aura baikTIriyA se yukta hote haiM ataH koI bhI padArtha hamAre lie bhakSya nahIM bana pAtA kintu sirpha baikTIriyA hone se hI sabhI padArtha akhAdya nahIM ho jAte haiM / yahAM para yaha bAta batAnI Avazyaka hai ki ur3ada, mUMga, colA, cane, maithI ityAdi jisameM se tela nikalatA nahIM hai vaisI dvidala vanaspati kacce dUdha-dahI (gorasa) ke sAtha abhakSya hai / kintu jisameM se tela nikalatA hai aisI dvidala vanaspati jaise ki tila, mUMgaphalI, cArolI, bAdAma ityAdi kacce gorasa (dUdha-dahI) ke sAtha bhakSya hI hai / dvidala ke bAre meM gAthAe~ isa prakAra hai - jaMmi u pilijjate neho nahu hoi biMti taM vidalaM / vidale vihu uppanne nehajuaM hoi no vidalaM // 1 // muggamAsAipabhiI vidalaM kaccaMmi gorase paDai / tA tasa jIvappatti bhaNaMti dahie vi dudiNuvariM // 2 // ( AnaMdasuMdara ) vidalaM jimiuM pacchA pattaM muhaM ca do vi dhovejjA / ahavA annaya patte bhuMjijjA gorasaM niyamA // 3 // yahAM dUsarI gAthA meM spaSTa rUpa se batAyA hai ki tIsare dina dahI abhakSya ho jAtA hai / tIsarI gAthA meM dahI ke saMbaMdha meM bhojana vidhi batAyI hai / dvidala kA bhojana karane bAda bartana aura muMha sApha karake bhojana karanA yA dUsare bartana meM bhojana karanA / anyatra gAthA isa prakAra milatI hai - muggamAsa pabhii Ama gorase jo bhalai / uvai tasarAsI asaMkhajIvA muNeyavvA // 1 // vidale bhoyaNe ceva kaMThe jIvA aNaMtaso hoi / uyaraMmi gaye ceva jIvANa na hoi uppatti // 2 // 10 3. ghI : dUdha se dahI, dahI se chAcha, chAcha se makkhana aura makkhana se ghI banatA hai | chAcha ko bilaune para chAcha meM makkhana Upara tairatA hai / use chAcha se alaga karane ke bAda use garma karane para ghI banatA hai / ataH jitane prakAra ke dahI haiM utane prakAra ke ghI haiM arthAt gAya, bhaiMsa, bakarI aura bheDiye ke dUdha se dahI, makkhana aura ghI prApta hotA hai yahIM para yaha zaMkA utpanna ho sakatI hai ki dahI yA chAcha se nikAlA gayA makkhana abhakSya hai aura isI makkhana ko garma karane ke bAda taiyAra honevAlA ghI kaise bhakSya ho sakatA hai ? vastutaH makkhana chAcha se alaga karane ke bAda prAyaH 48 minaTa taka bhakSya hotA hai / usake bAda usameM tadvarNa ke jantu kIDe - laTa paidA ho jAte haiM, ataH chAcha se makkhana ko alaga karane ke bAda turaMta hI ghI banAnA cAhie / vartamAna meM kahIM kahIM ghI banAnevAle jainetara loga chAcha se makkhana nikAlate haiM aura dasa

Page #156
jainadarzana : vaijJAnika dRSTise 57 paMdraha dina taka use ikaTThA karate haiM, bAda meM isameM se ghI banAte haiN| aise bahuta sAla pahale dakSiNa bhArata ke eka zahara ke jaina cauke meM dekhA gayA thA ki dopahara ke bAda rasoi karanevAle mahArAja ne kAle vastra meM lipaTe hue makkhana ke tIna cAra baDe baDe piNDoM ko bartana meM garama karane lage to makkhana pighalane lagA aura usameM kI De, laTa bhI dikhAI paDe the / ataH isa prakAra banAyA gayA abhakSya hI hai / kintu Ajakala aisI mazIne haiM jo dUdha meM se sIdhe hI ghI (Fat) ko khIMca letI hai yA to dUdha kI malAI ko jamAkara, use garma karake ghI banAyA jAtA hai, ata: isa prakAra banAyA gayA ghI bhakSya hI hai / 1 1 vaijJAnika dRSTi se ghI, tela, Adi vastutaH eka prakAra kI carbI hai, jo zarIra ke yaMtra meM garmI va zakti ke lie Avazyaka hotI hai / zarIra meM usakA dahana hotA hai isI se zakti prApta hotI hai, vahI zakti se zarIra ke anya saba vibhAga kAryAnvita rahate haiM / yadi manuSya jarUrata se jyAdA ghIdUdha-dahI Adi lete haiM taba zeSa carbI tvacA ke nIce jamA hotI hai aura jaba kisI bhI kAraNa se manuSya ko AhAra na milane para yA upavAsa Adi tapazcaryA ke daurAna vahI carbI kA dahana hotA hai aura usameM se zakti prApta hotI hai / ataH pratyeka manuSya ke lie parimita mAtrA meM ghI-dUdha lenA cAhie / 4. tela : jaise ghI dUdha-dahI ke aneka prakAra meM se sirpha cAra pAMca hI bheda vikRti meM ginAye gaye haiM ThIka usI taraha tela meM bhI jaina zAstrakAroM ne sirpha cAra prakAra ke tela ko viga meM ginA hai / 1 tila kA tela, 2 alasI kA tela 3 sarasoM kA tela aura 4 kusumbha nAmaka ghAsa kA tela / anya zeSa teloM kA vikRti meM samAveza kiyA nahIM hai / 12 tathApi mUMgaphalI, nAliyera Adi ke tela kA samAveza karanA cAhie, kyoMki jisa kAla meM ye saba graMtha likhe gaye usI kAla meM prAyaH saba loga jyAdAtara ina teloM kA hI khurAka meM istemAla karate hoMge aura zeSa teloM kA istemAla karane kI zAyada kalpanA bhI nahIM hogI / ataH graMthakAra ne sirpha inhIM teloM ko hI vikRti meM samAviSTa kiye hoMge / tila kA tela zarIra ko sazakta banAtA hai aura pAcana kriyA kA uddIpana karatA hai / isase masAja / abhyaMga karane para tvacA aura A~khoM ko phAyadA hotA hai / khurAka meM tila ke tela lenevAloM ko pakSaghAta nahIM hotA hai / sarasoM kA tela vAta aura kapha dUra karatA hai, usake pramANa ko saMtulita karatA hai aura AMto meM paidA hue kRmiyoM ko bhI dUra karatA hai / isase masAja / abhyaMga karane para tvacA kI rUkSatA dUra hotI hai aura tvacA majabUta, snigdha va komala banatI hai| mUMgaphalI ke tela se vAta kA niyaMtraNa hotA hai / 13 5. gur3a aura zakkara : jaina graMthoM meM gur3a ke do prakAra batAye hai / 1 dravya gur3a, 2 kaThina (piNDIbhUta) gur3a / donoM prakAra ke kacce gur3a kA vigai meM samAveza hotA hai / 14 gur3a meM bahuta hI zakti hai / DrAyaphuTsa aura bhune hue cane ke sAtha gur3a khAne se zarIra meM bahuta tAkata AtI hai / prAcIna bhArata meM aura Aja bhI azva ko gur3a aura cane khilAye jAte haiM / zakkara se zarIra meM zIghra

Page #157
58 Jainism : Through Science hI zakti kA saMcAra hotA hai / donoM zakti ke acche srota haiM / 15 guDa se kAmavAsanA bar3hatI hai|6. ata: tyAgI sAdhu yA brahmacAriyoM ko kaccA gur3a lenA nahIM cAhiye / Arogya kI dRSTi se gur3a hRdaya ko tAkatavAna banAtA hai aura hRdaya se saMbaMdhita bhinna bhinna rogoM ko utpanna hone nahIM detA 117 gur3a kA pAnI (zakkara kA pAnI) mUtrapiMDa (Kidney) va mUtrotsarjana taMtra ko sApha/svaccha karatA hai 118 6. tale hue padArtha : tela meM tale hue aura ghI meM tale hue, ina do prakAra ke padArtha vigai meM Ate haiM / ghI yA tela garama hone ke bAda pahalA, dUsarA aura tIsarA pAyA talakara nikAlate haiM, vahI pakavAna vigai kahalAtA hai / 19 isakA dUsarA nAma avagAhika bhI hai / isake bAda ke cauthA, pAMcavA aura chaThA Adi pAyA nirvikRti kahA jAtA hai kyoMki vaha khAnevAle ke zarIra meM, mana meM, vikRti lAne meM samartha nahIM hai / chaH vigai dvArA 30 prakAra ke nirvikRtika bhojana taiyAra kiyA jAtA hai aura vahI bhojana zvetAMbara mUrtipUjaka saMpradAya kI paraMparAnusAra jaba sAdhu-sAdhvI Agama sUtroM ke adhyayana kI anujJA prApta karane ke liye yogodvahana karate haiM yA zrAvaka loga namaskAra mahAmaMtra Adi ke adhyayana kI anujJA prApta karane ke lie upadhAna tapa karate haiM taba nIvI yAne kI ekAzana karate vakta liyA jAtA hai / 20 __ cAra mahAvigai meM mAMsa aura madya ke bAre meM koI vizeSa piSTapeSaNa karane kI AvazyakatA nahIM hai, kyoMki usake bAre meM anyatra bahuta kucha likhA gayA hai / tathApi yahA~ kevala unake bheda hI batAye jaaeNge| ___ 1. mAMsa : jaina graMthoM meM mAMsa tIna prakAra kA batAyA gayA hai : 1. jalacara jIvoM kA, jaise machalI Adi kA, 2. sthalacara jIvoM kA jaise suara, gAya, bhaiMsa, Adi pazuoM kA / 3. khecara jIvoM kA jaise haMsa, kAga, ciDiyA Adi pakSiyoM kA P1 jaina paraMparAnusAra sajIva prANiyoM kI mRtyu hote hI usake mAMsa, khUna Adi meM usake varNasadRza asaMkhya jIvoM kI utpatti hotI hai / ata: ahiMsA ke pAlana ke lie usakA tyAga karanA Avazyaka hI haiM 22 2. madya : jaina graMtho ke anusAra madya do prakAra ke haiM / 1. kASTha madya arthAt phala-phUla ityAdi vanaspati se sIdhe hI banAyA huA aura 2. piSTa madya arthAt ATA meM sar3ana lAkara banAyA huA 13 jaina graMthakAroM ne madya ko pramAda kA aMga/kAraNa batAyA hai / madyapAna karane se cittanAza arthAt cittabhrama paidA hotA haiM / 24 ninokta saMskRta padya meM madyapAna ke solaha doSa batAye haiN| vairupyaM, vyAdhipiNDa :2 svajanaparibhavaH, kAryakAlAtipAto vidveSo, jJAnanAza, smRtimatiharaNaM, viprayogazca sadbhiH / pAruSyaM, nIcasevA,1 phula balatulanA, dharma kA mArtha "hAni : kaSTaM bhoH ! So'zaite nirUpacayakA madyapAnasya doSAH / / 25 madya banAne ke lie usake ghaTaka dravyoM ko ikaTThA karake sar3ana-galana karanI par3atI hai aura yaha eka prakAra kA baikTIriyala pharmenTezana hI hai, jo zarIra aura dimAga ke lie hAnikartA hai / ata: jaina zAstrakAroM ne madyapAna kA pUrNatayA niSedha kiyA hai /

Page #158
jainadarzana : vaijJAnika dRSTise 59 3. makkhana : makkhana ke bAre meM ghI ke sAtha hI vicAra kiyA gayA hai ataH yahAM para isakI punakti nahIM kI jAtI hai / 4. madhu (Honey) : jaina graMthoM meM madhu tIna prakAra kA batAyA gayA hai / 1. madhumakkhI dvArA ikTThA kiyA huA, 2. bhaMvarI - bhaMvarA dvArA ikaTThA kiyA gayA, 3. titalI dvArA ikaTThA kiyA gayA 26 vaise madhu phUloM kA rasa hI hai kintu use prApta karane meM madhumakkhI Adi asaMkhya jIvoM kI hatyA karanI Avazyaka hai / ataH jIva hiMsA dRSTi se isakA istemAla pratibaMdhita hai tathA madhu meM madhumakkhiyA~ Adi ke muMha kA rasa bhI sammilita hone se usameM usake hI varNavAle asaMkhya jIvoM kI utpatti hotI hai / ataH vaha hamAre mana meM vikRtti lAne meM bahuta hI samartha hone se usakA zAstrakAroM ne niSedha kiyA hai / madhu, makkhana, madya aura mAMsa ke bAre meM vi. saM. 1549 meM likhita 'AnaMda suMdara' nAmaka dazazrAvaka caritra meM batAyA hai ki: majje mahummi masaMmi navaNIyaMmi cautthae / uppajjaMti aNaMtA tavvannA tattha jaMtuNo // 903 // amAsu ya pakkAsu ya vipaccamANAsu maMsapesIsu / sayayaM ciyamuvavAo bhaNiyo ya nigoya jIvANaM // 904 127 artha : madya, madhu, mAMsa aura makkhana meM tadvarNa ke anaMta anaMta jIva utpanna hote haiM / kacce, pakke aura pakAte hue mAMsa kI pezI (Tissues) meM avirata anaMta anaMta jIvoM kI kAlonI svarUpa nigoda ke jIvoM kI utpatti hotI rahatI hai / isa prakAra jaina graMthoM ke AdhAra para vaijJAnika dRSTi koNa se vigai aura mahAvigai kA yatkiMcit svarUpa batAyA gayA hai / AzA hai ki ise paDhakara, samajhakara zrAvaka loga jaina-jainetara samAja meM zrAvakatva kI garimA / pratibhA ko avazya upara uThAyeMge / TippaNiyA~ : 1. DaoN. nemIcaMda jaina, 'tIrthaMkara', maI 1987 pR. 5. 2.3,4,5,7,11,12,14,19,20,21,23,26. pravacana sAroddhAra - 8, pratyAkhyAna dvAra, gAthA - 217 se 235 aura usakI saMskRta TIkA / 6,8, 13, 15, 16, 17, 18, Role of vegetarian Diet in Health And Disease, Pg, 5-6-76-85-86. 9, 10 tIrthaMkara, sitaMbara 1989 pR. 29. 22, 24, 25 mAMsabhakSaNa-dUSaNASTakam, madyapAnadUSaNASTakam aSTakaprakaraNam kartA: AcArya zrI haribhadrasUrijI / 27. 'AnaMda suMdara' prathamAdhikAra zloka = 903, 904 1 ( parvaprajJA 1991 ) -

Page #159
60 Jainism : Through Science vizeSa nAma sUci anilakumAra, jaina 7,9,10,11,12,14,15 pI.ema. methyusa,27 abhayadevasUri,AcArya,25 pI.tivArI,34 AdinAtha,7 prabodhacandragaNi, vAcanAcArya,24,25 umAsvAti,vAcaka,12,13,32,33 bhadrabAhu,Arya 13,15 RSabhadeva,7 mahAvIra, bhagavAn 7,21 kArla segana,8 vAlTara rayAle, sara, 17, 18 . ke.venkaTezana,27 zayyaMbhavasUri,23 gaNeza lalavAnI,18,19 zAntinAtha,tIrthaMkara,7,8 jatanalAla,rAmapuriyA 49,50,51,52 zAntisUri (AcArya),30 jinadattasUri,24 zIlAGkAcArya,27 jinavallabhasUri,24 siddhasenagaNi,22,27 DeviDa phyujha,14 senasUri, (AcArya)26 dAnasUri,24 haribhadrasUri,22,51,59 nemicandra (digambarAcArya),33 hIrasUri,24,26 nemIcaMda,jaina,59 hemacandrAcArya,7,28

Page #160
zrI mahAvIra jaina vidyAlaya, bambaI-400036 1. jaina Agama granthamAlA 1. naMdisuttaM aNuogadArAI ca / sampAdakaH puNyavijayo muniH 2. AyArAMgasutaM / sampAdakaH jambuvijayo muniH 3. sUyagaDAMgasutaM / sampAdakaH jambuvijayo muniH 4. ThANAMgasuttaM samavAyAMgasuttaM / sampAdakaH jambuvijayo muniH viyAhapaNNattisuttaM (bhAga-1,2,3 ) 5. sampAdaka : paM. becaradAsa jIvarAja dozI 6. paNNavaNAsuttaM ( bhAga - 1, 2) sampAdaka : puNyavijayo muniH 7. dasaveyAliyasuttaM, uttarajjhayaNAI, AvassayasuttaM ca sampAdaka : puNyavijayo muniH 8. paiNNayasuttAI (bhAga-1,2,3) sampAdaka : puNyavijayo muniH 9. NAyAdhammakahAo sampAdaka : jambuvijayo muniH 2. zrI motIcaMda kApaDiyA granthamAlA (gujarAtI) 1. adhyAtmakalpadruma / AcArya zrI munisuMdarasUrijI 2. jainaddaSTie yoga 3. zrI AnandaghanajInAM pado (bhAga-1,2) 4. AnandaghanacovIzI L. zAntasudhArasa / mahopAdhyAya zrI vinayavijayajI 6. prazamarati / zrI umAsvAti vAcaka 7. jainaddaSTie karma I vivecaka : zrI motIcaMda giradharalAla kApaDiyA ru. 40-00 40-00 40-00 120-00 130-00 70-00 50-00 220-00 125-00 ru. 50-00 10-00 110-00 80-00 110-00 60 -00 30-00

Page #161
ja ravi zAsana Kavya nushasan: Kalikal Sarvgna Shri Hemchandrachay Re-edited by Dr. V. M. Kulkarni 40=00 2. The Systems of Indian Philosophy 75=00 Shri Virchand Raghavji Gandhi New Documents of Jain Painting 25000 Dr. Motichandra & Dr. U.P. Shah 4. suvarNa mahotsava grantha (bhAga-1,2) 1OOOO 5. jaina gurjara kavio bhAga-1 thI 7) pa60=00 saMgrAhaka-saMpAdaka zrI mohanabhAIdalIcaMdadesAI punaHsaMpAdaka: zrI jayaMtabhAI koThArI jaina sAhityasamAroha (guccha-1,2) uO=0 7. sAmAyisUtra zrI mohanabhAI dalIcaMda desAI 25=00 8. jinadevadarzana zrI mohanabhAI dalIcaMda desAI 12=0 9. viralavidvatratibhA ane manuSya pratibhA 60=00 saMpAdako zrI jayaMtibhAI koThArI - zrI zAMtibhAI zAha 10. upAdhyAya zrI yazovijayajIsvAdhyAya grantha 150=09 11. madhyakAlIna gujarAtI jainasAhitya 120=00 12. yogazAstra 13. aSTaka prakaraNa

Page #162
If The reader, like me, is a lover of the empirical tradition, he may not fully accept the conclusions of the comparis on made by the author. But that does not at all diminish the importance of these articles. - Dr P. C. Vaidya, A great mathematician of India AjanA vaijJAnika jamAnAmAM prastuta viSayonI UMDI vaijJAnika chaNAvaTa karatA lekhono A saMgraha, jainadharmanA sAdhunuM sAduM, sAttvika, sAdhanApradhAna jIvana jIvanAra vidvAna munizrI naMdIghoSavijayajInI zAMta, svastha, gaMbhIra, vaijJAnika ciMtanaparaka vidyAsAdhanAnuM supakva phaLa hoI khUba ja AvakArya che. - DaoN. nArAyaNa kaMsArA, nivRtta DirekTara, maharSi veda vijJAna akAdamI, amadAvAda and quite impressive. Some of the concepts mentioned in the papers need a very serious explanation in order to dwell deeper into the mysterious working of nature. - Prof. H. F. Shah, Head Dept. of Physics. St. Xavier's College, A'bad-9 jJAnano amUlya khajAno hastapratomAM daTAyelo paDyo che. Ajano vAcaka te vAMcI zakavAnI kSamatA gumAvI beTho che, tyAre munizrInuM A jJAnasaMvardhaka kArya samAjane mATe ati upayogI che. dareka viSayane vaijJAnika dRSTie jovAnI temanI vRtti pAne pAne chatI thAya che. prAcIna jJAna ane Adhunika vijJAnano samanvaya je ahIMyA jovA maLe che te javalle ja anyatra jovA maLe. | - DaoN. Urmibahena desAI, zrI ghanazyAmabhAI desAI (saMpAdaka : navanIta samarpaNa) I went through the manuscript and found the theories very interesting. I would like to convey my best wishes in your endeavour. * Dr Satya Prakash Emeritus Prof. PRL A'bad-9 pU. munizrI naMdIghoSavijayajIe bhautikazAstra, jIvazAstra, bhUgoLa, khagoLa ane gaNitane lagatA lekho lakhI temanI bahumukhI pratibhAno paricaya karAvyo che. dhArmika siddhAMto sAthe uktazAstronAM adhyayana, ciMtana, manana ane prakAzananI dizAmAM vartamAnayugamAM A sarva prathama prayAsa che. A graMthanA prakAzanathI jijJAsuone dharmanA aneka siddhAMtonA rahasyano khyAla Avaze tathA saMzodhanavRtti dharAvanArane A pustaka mArgadarzaka banI raheze. - DaoN. jitendra bI. zAha niyAmaka, zrImatI zA. cI. lAlabhAI zaikSaNika saMzodhana kendra, a'vAda-9 Through Science. The contents look quite attractive and I am interested to note that so much material is condensed into 290 pages - Prof. K. V. Mardia, Ph.D. (Raj.) Ph.D. (N' cle) University of Leeds, LEEDS, (ENGLAND) isa pustaTa noM meM munizrIne paramparA se haTakara una pahaluoM ko liyA hai, jinheM sAmAnya pratyeka sAdhukI maryAdA hotI hai ki vaha Agama se haTa WzrIne isa maryAdA kA nirvAha kiyA hai / jainadarzana bahuta pasaMda AyegI tathA zodhArthiyoM ko dizA nirde * (Res) I.R.S., 0.N.G.c. A'bad 5) 19) 382104, 383189