Jain Darshan aur Sanskruti Parishad

Author(s): Mohanlal Banthia
Publisher: Mohanlal Banthiya
Catalog link: https://jainqq.org/explore/010092/1

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jaina darzana aura saMskRti pariSad prathama adhivezana (san 1964 ) kI kAryavAhI saMyojaka : mohanalAla bAMThiyA

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jaina darzana aura saMskRti pariSad zrI jaina zvetAmbara terApanthI sabhA ke tatvAvadhAna meM hue prathama adhivezana (bIkAnera) kI kAryavAhI dinAMka 25 akTUbara 1664 kA prathama khulA adhivezana bIkAnera, 25 akTUbara 64 / prAtaH relave sTezana ke samakSa 'aNavata paNDAla' meM 'jaina darzana aura saMskRti pariSad' kA khulA adhivezana AcArya zrI tulasI ke sAnnidhya meM unake maMgala sUtroccAraNa ke sAtha prArambha huaa| kAryavAhI prArambha karane ke pUrva zrI pAramArthika zikSaNa saMsthA kI bahinI ne maMgala gIta gaaye| sarvaprathama zrI zailakumArI botharA ne saMskRta pachI kA vAcana kiyaa| tadanantara zrI mohanalAlajI bAMThiyA ne svAgata bhASaNa par3hate hue apane saMkSipta vicAra prastuta kiye| zrI gopIcanda jI copar3A ne saMyojakIya vaktavya meM darzana kI tulanA gau ke sugdha se karate hue kahA ki jisa prakAra gau kA dugdha svayaM supAcya hotA hai kintu vaha jaba halavAiyo ke pAsa calA jAtA hai to duzpAcya bana jAtA hai, usI prakAra darzana vidvAnoM ke pAsa jAkara jaTila va dupAcya ho jAtA hai, vastutaH darzana apane Apa meM sarala va bodhagamya hai ; apekSA hai usake hArda kA samajhane kii|

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[2] tadanantara bhI mohanalAla jI bAMThiyA ne isa avasara para Ae lagabhaga 25 sthAnoM ke jaina va jenetara vidvAnoM ke zubha kAmanA saMdeza par3hakara sunaaye| tatpazcAt bhI baganalAla zAstrI ne darzana pariSad ke prati zubhakAmanA prakaTa kI / nAlandA tathA vaizAlI vidyApIThoM ke DAyarekTara DA0 nathamala jI TAMTiyA DI0 liTa0 ne jainoM ke dArzanika itihAsa para dIrgha va gambhIra vivecanAtmaka bhASaNa diyA jisakI jaina va ajaina sabhI vidvAnoM ne bhUri-bhUri prazaMsA kii| sunizrI nagarAja ke tAtvika pravacana ke pazcAt AcArya prabara ne apane pravacana meM kahA ki aNuvrata Andolana ke 15 veM vArSika samAroha ke anantara hI darzana pariSad kA yaha kAryakrama mAnasa sambandhI aneka Avazyaka va mahatvapUrNa samasyAoM kA samAdhAna prastuta karatA hai| jIvana meM saMyama kisa prakAra apanAyA jAya yA svayaM ko saMyamita kisa prakAra banAyA jAya ise jAnane meM aNuvrata Andolana sakSama banAtA hai to darzana pariSad kA kAryakrama saMyama ko sthira rakhane ke vibhinna pahaluoM para prakAza DAlatA hai, aura isalie yaha rucikara bhI hai| kucha logoM kI dhAraNA meM darzana kA viSaya sAmAnya janatA kI abhiruci kA nahIM hai| para mere vicAra meM darzana ko duSpAcya Aja banA diyA gayA hai jisase vaha sAdhAraNa janatA kI ruci kA viSaya nahIM raha pAyA hai| Aja AvazyakatA hai ki ise adhika se adhika supAcya banA kara janasAdhAraNa ke samakSa prastuta kiyA jAya / isa prakAra kI merI AkAMkSA kaI varSoM se thI / usIke pariNAma svarUpa gatavarSa lAina se yaha kArya prArambha huA jisameM AMzika saphalatA milI hai| mujhe pUrA vizvAsa hai ki isake dvArA vidyArthiyoM aura vidvAnoM meM eka vizeSa abhiruci utpanna kI jA sakegI / AcArya pravara ne apane bhASaNa meM Age bolate hue kahA -darzana kA tAtparya hai dRSTi / Arthika, sAmAjika yA rAjanaitika kisI bhI kSetra meM tattadviSayaka dRSTi ke binA saphalatA saMdigdha rahatI hai to dhArmika binA saphala hone kI kalpanA kaise kI jAya ? kSetra meM isake dRSTi-dRSTi meM bhI siddhAnta kI bhASA meM 'chaDANavar3iyA' antara haiarthAt eka vyakti se dUsare vyakti kI dRSTi meM ananta guNa tAratamya raha sakatA hai, isalie jaina tIrthaMkaroM ne hameM sUkSma dRSTi dete hue kahA - sabase pahile svayaM ko dekho| jo eka ko dekha letA hai vaha sabako dekha letA hai /

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anya dArzanikoM ne bhI apane iSTa deva ke lie kahA hai-sarva pazyata vA mA vA, stvamiSTa pshyti| anya kITa, pataMgoM kA jJAna bhale hI ve kareM, apane iSTa tatva ko vo dekhate hI hai| tAtparya yaha hai ki apanI AtmA se bar3ha kara aura iSTa tatva kyA ho sakatA hai! isa apekSA se jaina darzana kI hama Atma-darzana kaha sakate haiN| jainAgamoM meM batAyA gayA hai yAtmA ke do prakAra hai-dravya tathA bhAva / dravya AtmA asaMkhya pradezAtmaka hotI haiM, una asaMsthAta pradezoM ko vibhAjita nahIM kiyA jA sktaa| bhAva AtmA ke vividha rUpa hai| saMkSepa meM dravya AtmA eka he ora bhASa bAlmAe~ sAta hai| AcAryazrI mizu svAmI ne eka 'anerI AtmA' kA bhI pratipAdana kiyA hai jisameM uparokta AtmAoM ke atirikta anya koI bhI bhAvAtmA samAviSTa ho sakatI hai| isa prakAra AlmA ke vividha rUpoM ko pahacAna lene ke pazcAt yaha jAnanA upayukta hogA ki AtmA baddha hai yA mukta! yadi vaha baddha hai to use mukta karane ke kyA upAya hai ? ina praznoM ke samAdhAna ke lie hameM Azrava aura saMvara ke bheda-pramedoM para bhI vicAra karanA hogA aura yo AtmA ke rahasyoM kA anveSaNa karatekarate hama mokSa tattva ke prAMgaNa taka pahuMca jaayeNge| isalie pratyeka kArya kA zubhAramma apanI AtmA se hI karanA caahiye| AtmA amara he yA maraNadharmA : abhI eka vaktA ne kahA-AtmA amara hai| para jaina darzana kA siddhAnta hai-pratyeka bAta ko apekSA se smjho| isa dRSTi se AtmA kyA, saMsAra kA pratyeka padArtha amara hai| mRtyu kA artha nAza ho jAnA, na ki atyantAbhAva ho jAnA hai| dIpaka bujha gayA to prakAza kA abhAva ho gayA kintu anya paramANu to vidyamAna hI haiN| isa dRSTi se AtmA amara hai aura maraNadharmA bhii| isI prasaMga kA sUkSma vizleSaNa bhImajjayAcArya ne apane 'bhINI caracA' nAmaka anya meM kiyA hai| vahAM guNasthAna ke AdhAra para yaha carcA calI hai| karma vizodhi ke bAdhAra para AtmA kA jo kramika vikAsa hotA hai use guNasthAna kahate hai| usake 15 bheda hai| usameM tIna guNasthAna-13 vAM, 12 vA aura 3rA aise haiM jahA~ para mRtyu nahIM hotI, kyoMki 12kheM aura 13veM guNasthAna meM Ane ke bAda 14veM guNasthAna meM AnA avazyambhAvI aura 32 mina guNasthAna meM anirNAyaka sthiti hone ke kAraNa kidhara jAnA hai, yaha nizcaya hI nahIM ho pAtA aura pUrva nizcaya ke binA mRtyU bhI nahIM hotii| ataH ina uparoka

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[ 4 ] guNasthAnoM kI apekSA se AtmA amara hai| isI prakAra dUsarA prazna hai- AtmA zAzvata hai yA azAzvata ? ise bhI guNasthAnoM ke AdhAra para hI sulakAyeM to prathama, tRtIya, pAMcavAM, chaTThA aura terahavAM ye pA~ca guNasthAna zAzvata haiM arthAt ina pAMca guNasthAnoM meM koI bhI jIva na rahe, aisA sambhava nahIM ho sakatA / isa prakAra darzana sambandhI tattvoM meM jyoM-jyoM gahare utarate haiM tyoM-tyoM naI-naI dRSTiyA~ hamAre sAmane AtI jAtI hai| ina saba dRSTiyoM ke pIche lakSya eka hI hai-bandhanamukta honaa| jisake liye dharma amodha sAdhana hai| merI dRSTi meM jo AcAra, jo vicAra, jo vyavahAra aura jo cintana saMsAra ke prapaMcoM se Upara uThAtA hai aura mokSa ke nikaTa le jAtA hai vahI vAstavika dharma hai| maiM dharma ko mukta tathA sampradAyAtIta mAnatA hU~ / AcAryazrI ne anta meM AzA vyakta kI ki jaina pariSada kA yaha caturdivasIya kAryakrama uparokta darzana evaM dharma jaise gUr3ha viSayoM ko sarala va subodha rUpa dekara sabhI logoM kI zAna mandAgni ko tIvra banAne kA prayAsa karegA / anta meM pariSada ke saMyojaka zrI bAMThiyA jI dvArA AbhAra pradarzana ke are prAtaHkAlIna kAryakrama kI samApti huI / madhyAnhakAlIna antaraMga adhivezana dinAMka 25 akTUbara 64 : madhyAnha meM 'lAla koTar3I' meM AcAryazrI ke sAnnidhya meM darzana pariSada kA prathama antaraMga adhivezana huA / AcAya pravara dvArA maMgala sUtrapATha ke sAtha kAryavAhI Arambha huii| goSThI meM vidvanmaNDalI ke atirikta anya aneka jijJAsu bhAI bahinoM kI upasthiti bhI kAphI saMkhyA meM thI / isa baiThaka meM nimnalikhita 3 zodha-lekhoM kA vAcana huaa| viSaya prabaktA 1- prAkRta sAhitya 2 - 'apabhraMza sAhitya' DA0 sataraMjana banarjI, pI-eca0 DI0 zrI devendrakumAra jaina, zAstrI 3- zramaNa saMskRti para eka tulanAtmaka parizIlana munizrI dulIcaMdajI 'dinakara' ( tInoM patra isI riporTa ke sAtha prakAzita kie jA rahe haiN| ) pratyeka patra ke vacanoparAnta praznottara kA kAyakrama rahA /

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anta meM AcAryapravara ne apane vicAra prastuta karate hue kahA-Adha adhyayana kA kSetra bahuta vizAla banatA jA rahA hai| prativarSa aneko zoSapatra hamAre sAmane Ate haiN| phira bhI abhI taka agaNita aise viSaya pachate par3e hai jinapara anekoM zoSa paca teyAra kiye jA sakate haiN| isa dRSTi se pariSad kA yaha kAryakrama kAphI upayogI hai| isameM jahAM taka eka vyakti kA zodha-prabandha aneka vyaktiyoM ke lie zodha kA patha prazasta karatA hai vahAM pAThaka ko apane zodha meM parimArjana kI preraNA tathA zrotAoM ko bhutArAdhanA kA vizeSa avasara detA hai| isaliye isa adhivezana kA honA parama prasannatA kA viSaya hai| kintu, sAtha hI kucha kheda bhI hai ki abhI taka jenoM kA aisA koI bhI Thosa evaM sudRr3ha maMca nahIM bana pAyA hai jisakI AvAja sarvatra samAna rUpa se pahuMca ske| ataH ise maiM bahuta kamI aura akharane jaisI bAta mAnatA huuN| apekSA hai, sabhI jaina bandhu sammilita rUpa se eka aisA prayoga jana-sAdhAraNa ke sammukha prastuta kareM jisase vidvAnoM ko protsAhana ke sAtha-sAtha jaina-saMskRti, kalA, itihAsa evaM bhASA sambandhI aneka gupta rahasyoM ko prakAza meM Ane kA suavasara milegaa| __ anta meM saMyojaka dvArA AbhAra pradarzita karane ke bAda kAryakrama kI samApti kI gii| rAtrikAlIna antaraMga adhivezana rAtri meM 'lAla koTar3I ke paNDAla meM AcAryazrI ke sAnnidhya meM 'jaina darzana evaM saMskRti pariSad' kA dvitIya antaraMga adhivezana bhASaNa goSThI ke rUpa meM rakhA gyaa| sarvaprathama kamalA-vimalA bahinoM dvArA madhura gAna gAye jAne ke bAda kAryakrama prArambha kiyA gyaa| bhI indracandrajI zAstrI ne 'saMskRti ke bhUta' viSaya para apane vicAra vyakta kiye| (yaha bhASaNa nibaMdha rUpa meM isI riporTa ke sAtha prakAzita kiyA jA rahA hai|) gajena ne 'rAjasthAna meM jaina dharma viSaya para apane vicAra rakhate hue kahA-rAjasthAna meM jaina dharma kA pracAra sabase adhika 8 vIM zatI meM huaa| yahA~ para harimada, hemacandra jaise aneka bar3e-bar3e AcArya hue jinhone samAja ko naitikatA yA hRdayagrAhI upadeza diyA, lAkho vyaktiyoM ko jaina dharma se prabhA

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[4] jita kara isa dharma meM zAmila kiyA baura jaina dharma kA bahula pracAra prasAra kiyaa| rAjasthAna meM kalAtmaka mandira, jaina sAhitya Adi vipula mAtrA meM upalabdha hai| isake atirikta jitane bhI viziSTa saMgha aura gacchoM kA varNana prApta hotA hai ve sabhI rAjasthAna kI hI dena hai| bha0 mahAbIra ke samaya meM mI rAjasthAna meM jaina dharma pracalita thA; lekina yaha bahuta pIche ke AdhAroM para milatA hai| aisA varNana bhI milatA hai ki ma0mahAvIra dharma pracArArtha zrIpAla - nagara padhAre the aura vahAM unhoMne gautama gaNadhara ko jaina banAyA / mataH isa parivAma para pahu~cA jA sakatA hai ki usa samaya bhI jaina dharma kA pracAra yahA~ huA thA / jenoM kA sabase prAcIna zilAlekha 'bar3ale' meM milatA hai| isake atirikta mathurA, udayapura Adi rAjasthAna ke sabhI pramukha pramukha sthaloM meM jaina dharma sambandhI aneka kalAtmaka vastueM dekhI jA sakatI haiN| mauyoM ke bAda bhI yaha siddha kiyA jAtA hai ki candragupta bhI jaina dharma kA anuyAyI thA / 15 vIM zatI ke eka kavi ne kahA hai ki azoka jainoM kA tathA bauddhoM kA samrATa mAnA jAtA thA / yaha bhI jAnane ko milatA hai ki jisa prakAra rAjA samprati dharma kA pracAra kiyA thA / usI prakAra azoka ne jaina dharma kA pracAraprasAra kiyA thaa| isase Age yUnAnI logoM se bhI pazcimI bhArata meM jaina dharma kI kyA sthiti rahI isake viSaya meM sampUrNa vivaraNa milatA hai sabase adhika jaina dharma kA pracAra jayasiMha kumArapAla ke samaya meM huA thA, unakI yaha hArdika icchA thI ki jaina dharma eka Adarza dharma ke rUpa meM taiyAra ho / unhoMne isa sambandha meM kAphI prayAsa kiyA, jisake phalasvarUpa jaisalamera Adi sthAnoM meM kAphI dhama-pracAra kArya huA jisase yaha sthAna jainoM kA gar3ha mAnA jAtA hai| isake anantara praznottaroM kA bhI kAryakrama claa| dvitIya divasIya kAryavAhI dinAMka 26-10-64 : prAtaH 'lAla koTar3I' meM AcAryazrI ke sAnnidhya meM jaina darzana evaM saMskRti pariSad ke dUsare dina kA kAryakrama rakhA gayA / AcAryazrI ke maMgala pATha va sunizrI dulIcandajI kI gItikA ke pazcAt kAryavAhI prArambha kI gaI /

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kAryakrama ke anantara 3 zoSa lekha par3he gaye : viSaya 1-mAyo kA ekIkaraNa -zrI rAmacandrajI jena, eDavokeTa 2-ajena nyAya ko jaina darzana kI dena -zrI anantalAla kara 3-bAlA va pudgala kI vAstavikatA (aMgrejI) -munizrI mahendrakumArajI 'dvitIya' lekhoM ke vAcanoparAnta bIca-bIca meM praznottara mI calAe ge| upasthita janasamUha kAryakrama meM kAphI utsAha dikhA rahe the| bar3e zAMta vAtAvaraNa meM sabhI dattacitta ho bhutArAdhanA kA lAbha le rahe the| madhyAnhakAlIna goSThI madhyAnha meM punaH AcAryazrI ke sAnnidhya meM eka goSThI rakhI gii| kAryakrama kA prArambha AcAryapravara ke maMgalasUtra ke sAtha huaa| ukta avasara para 3 zodhapUrNa lekhoM kA paThana huA:1-zramaNa saMskRti kA hArda -zrI ela0 ke0 bhAratIya 2-jIvana kI AvazyakatAoM kI -sAdhvIzrI kanakaprabhAjI pUrti karane vAle vRkSa 3-upaniSadoM kA zramaNa saMskRti -munibhI nathamalajI para prabhAva (bAcaka-zrI mohanalAla bAMThiyA) lekhoM ke vAcana ke pazcAt kaI praznottara calAe gye| munizrI nathamalajI ne ukta viSaya ko apane lekha meM bahuta hI sundara DhaMga se pratipAdana kiyA hai, jisake AdhAra para kaI aitihAsika pramANa hameM navInatA ke rUpa meM prApta hue haiN| lekha kI bhASA-zelI atyanta prAJjala evaM zodha pUrNa hai| isa prakAra anya vidvAnoM ne bhI apane lekha meM kaI navIna bAtoM kA digdarzana karavAyA hai jo bar3I hI mahatvapUrNa hai| sAdhvIzrI ne apane lekha meM vRkSa ke AdhAra para AvazyakatAoM kI pUrti kA varNana atyanta zoSapUrNa DhaMga se kiyA hai| Aja bhI kaI aise sthAna maujUda haiM jahA~ isa pakAra ke vRkSa pAe jAte haiN| prakRti kI anokhI dena kA isa lekha meM bahuta hI sundara DhaMga se citraNa kiyA gayA hai| rAtrikAlIna goSThI rAtri meM punaH AcAryazrI ke sAnnidhya meM bhASaNa goSThI rakhI gaI vidvAnoM va sAdhu-santroM ke atirikta kAphI saMkhyA meM bhAI-bahina bhI upasthita the| kAryakrama bar3e hI zAnta vAtAvaraNa meM prArambha huaa|

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[ 8 zrI ke sI jaina ne 'navya mamaSa vicAra dhArA' viSaya para bolate hue kahA70-75 varSa pUrva jaba bhArata meM zodha kArya prArambha kiyA gayA thA taba prAntArya meM likhA thA ki jaina dharma bauddha dharma kI hI eka zAkhA hai| aMgrejoM kA kahanA hai ki videzI vidvAn aisA mAnate bhI the| kucha Age risarca kA kArya bddh'aa| aMgrejI vidvAn jiniyama ne likhA hai ki jaina dharma bauddha dharma kI zAkhAmAtra hI nahIM hai kintu donoM sASTAMga hai| jaina samAja meM sabase bar3I krAnti DA0 jaikobI ke samaya meM huI thI; baha jarmana vidvAna thaa| usa samaya prAcya vidvAnoM meM vaha sabase bar3A vidvAn mAnA jAtA thaa| usane jaina sAhitya aura bauddha sAhitya dvArA yaha siddha kara dikhAyA hai ki jaina dharma bauddha dharma se bhI prAcIna hai| usa samaya yaha bAta bar3I Azcayajanaka lagI, para unhoMne pramANoM ke AdhAra para yaha siddha kara dikhaayaa| hAlAMki abhI bhI isa para zodha kArya cala rahA hai| vaidika mAnyatA ke anusAra kucha aise viSaya milate haiM jisase yaha mAlUma hotA hai ki jeno kI saMskRti pArzvanAtha taka hI nahI hai, umase pUrva kI bhI ho sakatI hai| zAyada bIca kI saMskRti paurANika hai| tIrthakara paurANika hai aura yaha bhI nahIM mAnA jA sakatA ki RSabhadeva paurANika hai| Age unhone kahA-vidvAnoM dvArA isakI antarrASTrIya khoja kI gaI hai| dhIre-dhIre zodhakAryoM meM vRddhi huI aura vizvavidyAlayoM meM isakA adhyayana hone lgaa| Ayo kI jitanI prazaMsA kI jAtI hai vaha mahatva kI nahIM hai| prazna uThatA hai, bhArata meM itanI U~cI Adarza kI bAteM jo milatI hai ve kahA~ se milatI haiM ? adhyAtma saMskRti ke dvArA hI to milatI hai| isa sambandha meM kAphI khoja huI hai| mohanajodar3o, har3appA, meraTha, gujarAta Adi sthaloM meM Aja se 4 // hajAra varSa pUrva ucca sabhyatA kA nivAsa thA, kyA usa samaya sAre kArya vyavasthita the? Adhunika kadama bddh'e| Aja se 5 hajAra varSa pUrva ye sArI lipiyA~ lapta ho gaI thI, yahA~ taka ki nAgarika sabhyatA bhI lapta ho gaI thI, makAna Adi bhI kucha lupta ho gaye the; ina saba kA AvaraNa IsA kI vo zatAbdI se hotA hai| astu, isa prakAra bahuta-sI khoja bAkI hai| sabhI vidvAnoM ko cAhiye ki ve isa prakAra ke khudAI ke sthaloM kI khoja kara navIna tathyoM ko prakaTa kreN| zrI rAmacandra jaina eDavokeTa ne apanI 'navya zramaNa vicAradhArA' para prakAza DAlate hue kahA-itihAsa kI punAkhyA karane se krAntikArI tathya prakAza meM Ae haiN| mAnava jAti kA 6000 varSa pUrva kA itihAsa upalabdha nahIM hai|

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[1 ] 6000 varSa pUrva jaba mAnava vihAra kA pahalA adhyAya khulavA hai va mAnava pUrNatayA svataMtra, vikasita, sabhya va susaMskRta thaa| vAkalA aura vijJAna meM pAraMgata thaa| vaha aMgalI yA sarvara nahIM thaa| maha samyak antarkiyAnI se prerita thaa| vaha ahiMmA aura satya meM vizvAsa rakhatA thA aura isa bAdhAra para isake Arthika, sAmAjika, rAjanaitika va zAsanika saMsthAnoM kA nirmANa huvA thaa| vyakti svatantra aura prabuddha thaa| samAja meM tanAva na thaa| hiMsA para AdhArita rAjanetika sacA na thii| zAsaka mAtmAnuzAsita, nilomI. apari mahI aura sacce janasevaka the| mAnava samAja sambaka mAlA-kriyAvAda pAnI bhAmaNa vicAradhArA meM vizvAsa rakhatA thaa| isa kSetrameM bhArata, pazcimI eziyA mizra, yUnAna va dakSiNI amarIkA sammilita the| isa zramaNa samAja se prAyaH 4000 varSa pUrva sAmUhika zoSaNa para AdhArita mautikavAdI kabIlIya AryasamAja kA saMgharSa prArambha huA jo 1000 sAla taka cala kara nika bAyasasA kI vijaya meM pariNata huaa| isake bAda mAnavatA 3000 sAla se kabIlAbAda, sAmantavAda, pUMjIvAda, sAmrAjyavAda, aura sAmyavAda meM se gujarI hai| Aja motikavAda thaka kara samApti ke kagAra para khar3A hai| Aja ahiMsA aura satya kI zaktiyoM ke lie anUThA avasara hai| vidvAnoM ko navya zramaNavAda zodha meM lagAnA cAhiye jisase ve mAnava svAtantrya, mAnava sukha va mAnava zAnti kA satya patha mAnava jAti ko dikhA skeN| AcAryazrI tulasI ne kahA-maiM bhI jaina kI zodha vRtti se prArambha se paricita huuN| vidvAnoM ne bhI isa zodha kArya kA samarthana kiyA hai, yaha harSa kI bAta hai| isa samAja meM bhI jena prathama vyakti hai jo isa prakAra ke tulanAtmaka va bAlo. canAtmaka zodha kArya meM lage haiN| isa zodha ke dUragAmI prabhAva ho sakate haiN| yadi samAja isa zodha kArya ko Age nahIM bar3hAtA hai to yaha usakI jar3atA hai| thApane Age kahA ki jisa samAja meM vidvAna ko bala va sahayoga nahIM milatA vaha samAja hAni uThAtA hai| isa zodha ko samI kA bala milanA caahiye| dinAMka 27-10-64 : prAtaH tRtIya divasa kA prathama Ayojana gaMgAzahara (bIkAnera) meM bhI IzvaracandajI caupar3A kI koThar3I meM AcAryazrI ke sAnidhdha meM unake maMgala sUtrocAraNa ke sAtha prArambha kiyA gayA / sarvaprathama zrI nathamalajI TATiyA ne apane vicAra prastuta karate hue kahA mujhe bAja jaina darzana ke bAre meM bora apanI saMskRti ke sambandha meM kucha bolanA hai| jenIkA mukhya mArga hai-mokss| samyam darzana, samyaga zAna aura samyam

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[10] ina tIna tathyoM ke AdhAra para hI bolanA caahuuNgaa| maiM yaha dekhatA hU~ ki phena dharma meM vartamAna meM jo tatva vikasita hue haiM, saMskRti kI jo na rahI hai vaha ina tInoM tathyoM ko kendra meM rakhane se hI huI hai| samyam darzana-tattvArtha-darzana arthAt tattvArtha meM bhadA / zraddhA kA sambandha hRdaya se jur3A huA hai| bhaddhA ke viSaya, jova-khajIva, padArtha Adi kyA hai ye saba batAne bAle bahuta haiN| jaina jIva, dravya, saMvara Adi ko mAnatA hai| eka bAta hai ina tatvoM ko zraddhA kA rUpa diyA gayA hai para vijJAna use isa rUpa meM nahIM letA ! samyam darzana hI zraddhA hai| kucha aise tathya haiM ki ma0 mahAvIra ke samaya kuddha joba ko nahIM mAnate the, isa prakAra samyag darzana ko mithyA dRSTi bhI kahate hai / buddha ne kahA-sambag dRSTi hai, para samyagdRSTi kA viSaya haitattva | hama dekheM darzana kyA hai ? buddha ne kahA- madhyamA pratipada hai vahI darzana hai| vAstava meM hama kArya-ca -kAraNa ke AdhAra para hI vizva kI vyAkhyA kara sakate hai / jenoM ne kyA kiyA- dravyArtha va paramArtha- ina do tatvoM kA nirmANa kiyA / inakA samanvaya karane ke liye dravyArthI aura paramArthI kA AdhAra liyA gyaa| ye do dRSTiyA~ prAcIna se prAcIna AgamoM meM milatI haiM / buddha ne ina do dRSTiyoM kI jagaha eka hI tatva diyaa| saMsAra kI utpatti kahA~ hai ? tInoM abhidhA meM pahu~ce / dravyArthI paramArthI do dRSTi rahI udhara pratisaMvAda kI dRSTi rhii| jaise hamAre sAta tastra haiM aura unhIM ke mukhya tInacAra artha hai-duHkha, duHkha ke kAraNa, duHkhoM se mukti aura mokSa / inakA daMga dUsarA hai| samyagdRSTi pratisaMvAda kI dRSTi hai| vijJAna ke AdhAra para unhone yaha dRSTi dI hai| dravyArthI paramArthI ke vikAsa ke bAda jaba kundakunda taka pahu~ce ko kundakunda ne eka bar3I cIja dii| maiM yaha nahIM kahatA ki vaha kunda kunda kI naI sUma thI, jo pRSThabhUmi bauddha darzana ko milI thI / buddha ne madhyamA pratipada kA nirmANa kiyA tathA eka tarapha zAzvata ucchedavAda thA / isa taraha donoM ke mArgoM ko chor3akara madhyama mArga kA nirmANa kiyA gyaa| arthAt dravyArthI paramArthI kA mela karake samanvaya kara diyA gayA / eka vicAra AyA hama kisI ko nahIM mAnate aura zUnyavAda para A jaaeN| dUsarA prazna hai grAhya kI kalpanA hai vaha kyA tattva eka hai ? mere khyAla se parataMtra, paramArtha ye parikalpita tatva hote haiN| jo zAzvata svabhAva hai vaha paramArtha hai| parataMtra kA artha hai-kAraNa se utpanna / kArya-kAraNa 1 meM jo baddha hai vaha parataMtra hai, vaha sva svarUpa nahIM rakhatA / parataMtra jo hai vaha

Page #14
svabhAva rahita hotA hai| indramAna kI dRSTi hotI hai jo hama parikalpita karate' hai| kundakunda ne dekhA vyArthI paramAthIM to hai, para hamakhAsyAnahIM kara skte| nayoM kA vikAsa huvA, yaha sAtha meM hubaa| vaha kyoM humA ! Akhira jitane Ae samAveza ho gye| yaha sampam darzana kI dena hai| jaise punarjanma, mAtmA, mukti Adi, yAni jahA~ thor3A mI saMzaya rahe use hama samyam-darzana kI ikti meM DAla dete haiN| zAna tIna hai- samyagazAna, matijJAna aura prtjnyaan| mavijJAna ke bApAra para hama bAsa vastu ko dekha sakate hai| AkSepa hone lgaa| jesI vastu raheMgI vesA hI to matijJAna kA vizleSaNa ho sakatA hai| buddha ne kahA-casva kA jo svamAva hai use hama nitya kyo kaheM 1 mamyag darzana se dRSTi milatI hai| kaba hai, hama jAnate nahIM-eka azAna kI bAta huii| sarvathA atIta hai to vartamAna kyA hai ? bhaviSya kyA hai ? vartamAna kisako kaheMge? jenoM ne kahA-kSaNika vasta hai usameM kArya kI kSamatA na rahe to vartamAna basvataH vartamAna meM A hI nahIM sktaa| vedAnta ne kahA--jo vastu zAzvata hai usIko vastu kA svarUpa mAne / bauddha ne kahA-jo anitya, hai vahI vastu kA svarUpa hai| jenoM kA kahanA hai ki jitane bhI darzana hai usameM sAmya ddhuuNddhnaa| syAdvAda, banekAntavAda Adi ke liye jaino kA matijJAna jo hai usake AdhAra para kahate haiN| vastutaH dekhA jAe to darzana kI pRSThabhUmi ke AdhAra para hI zAna kA vikAsa huA hai| ___ zrutajJAna-bhuta ananta hai| prazna hai-jaina dharma ko kendra meM rakhakara vizva kI kalpanA kareM ki vizva kyA hai ? yaha mati hameM A gayI jisase pratyeka vaijJAnika DhaMga meM praveza ho sakate haiN| samAveza karane kA patha jainoM ne prazasta banA diyA hai| jena ina tInoM ke samAveza se vizva ke sAre viSayoM ko samAhita karanA cAhate haiN| uparokta tInoM zAna meM jitane bhI zAstra hai saba samAhita ho sakate haiM aura kiyA bhI hai| bhyAna, tapa, svAdhyAya Adi ye sAre isIke hI rUpa hai| saMyama kA vikAsa kiyA jaae| caritra bhI zAstroM meM dhyAna kI avasthA meM AtA hai| dhyAna kA viSaya kyA hai? jo vighna mAnane lage to paranta apanI mUrti kI utpatti ho gii| buddha mUrti pUjA nahIM karate the lekina bauddha dharma meM dhyAna pratimA thii| eka bhI AdhAra lIjiye, apane cita ko usameM sthira kiijie| vAstava meM dekhA jAe to cita kI sthiratA ke lie hI mUrti kI utpatti huI hai| dhIre-dhIre mUrti kI pUjA honI bhI zurU ho gaI, tapa mI zuru ho gyaa|

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[12] ina sabakA mUla hai---dharma | dharma kI pRSThabhUmi meM hI ye sArI bAteM prasphuTita hotI hai| Apa dekhiye, jitanA bhI sAhitya taiyAra huA hai raghuvaMza Adi kA, 'agara usameM dharma kI, caritra kI puTa nahIM hotI to ina sAre sAhitya kA bhArata meM koI bhI sammAna nahIM krtaa| ye sAre ke sAre sAhityika grantha dharma AdhAra para hI prasiddha hue haiM / caritra ina sabakA kendra bindu hai, sacamuca isa ko kendra meM rakhakara hI sAhitya kA vikAsa kiyA jA sakatA hai| Aja kA yuga buddhipradhAna hai / isalie prAcIna sAhitya kI khoja ho rahI hai / para jaina samAja para jaba maiM najara pasAratA hU~ to mujhe kucha kuNThita honA par3atA hai| jahA~ Aja vidvAnoM ko sammAna milanA cAhie, unheM prabhaya denA cAhie vahA~ spardhA kI jAtI hai| astu, sabhI jaina bandhuoM se apIla karU~gA ki ve darzana sAhitya kI sAdhanA meM lageM aura yuvakoM ko isa aura preraNA dekara Age bar3hAe, isase hamArA sarva vikAsa saMbhava hai| anantara zodhapatroM kA vAcana huA 1- zrI indracandajI zAstrI vyutsarga, jaina sAdhanA kA kendra bindu 2- munizrI nagarAjajI -- tirukkurala ( tAmilaveda, eka jaina racanA ) zrI rAmacandrajI jaina eDavokeTa ne apanI aMgrejI pustaka The Most Ancient Aryan Society" AcAryazrI ke caraNoM meM sAdara samarpita kii| madhyAhnakAlIna goSThI gaMgAzahara meM hI AcAryazrI ke sAnnidhya meM rakhI gii| goSThI ke anantara kaI zodha patroM kA vAcana huA : 1 - munizrI rUpacandajI - kyA trAtya bhramaNa the ? 2- sAdhvIzrI saMghamitrAjI - zabda- ( dhvani ) vijJAna / 3- zrI iganalAlajI zAstrI puNya aura pApa / zodha-patra ke vAcanoparAnta tad viSayaka kaI praznottara bhI cale / - rAtri meM prArthanA ke pazcAt AcAryazrI ke sAnnidhya meM eka mukta cintana goSThI kA vizeSa kAryakrama rakhA gyaa| jisameM sabhI vidvAnoM ne apane-apane unmukta vicAra prastuta kiye| isa avasara para pariSad sambandhita baneka viSayoM para bhI vicAra vimarza huA / anta meM isa avasara para samAgata vidvAnoM ko vizeSa saMdeza dete hue AcAryapravara ne kahA- pariSad kA abhI zaizava kAla hai, isalie yaha aba taka suvyavasthita nahIM ho pAI hai para jyoM-jyoM kArya Age bar3ha rahA hai tyoM-tyoM

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[13] isake saMyojakoM kA uttaradAyitva bhI vizAla ho rahA hai, ataH pahale se hI vizeSa dhyAna dene kI apekSA ho jAtI hai / kaI varSoM se mere mastiSka meM yaha cintana cala rahA thA ki jaina-vidvAnoM kA eka aisA samanvaya-maMtra ho, jisameM sabhI vidvAn mukta rUpa se apane vicAroM kA AdAna-pradAna kara sakeM aura jaina darzana ke tatva-ciMtana ko sammilita rUpa se prakAza meM lA sakeM / jaba jaba prAcIna itihAsa ke siMhAvalokana se aisA lagatA hai ki pahale jaina dharma bahuta vyApaka thA kintu bAda meM jAtivAda Adi kaI kAraNoM se vaha varga vizeSa taka hI sImita raha gayA aura vikAsa avaruddha ho gayA / jaina saMskRti ke usa vyApaka rUpa para merA dhyAna jAtA to maiM mana-hI-mana meM baicena sA ho uThatA thA, isalie maiMne usa para gaharAI se cintana kiyA / sAdhu sAdhviyoM meM vAtAvaraNa banAyA aura aNuvrata Andolana ke dvArA use kriyAnvita kara dikhaayaa| maiM usI kA hI supariNAma mAnatA hU~ ki pariSad kA yaha kAryakrama dUsare varSa meM praviSTa ho rahA hai| merA yaha nizcita mata hai ki dharma aura darzana jaise vizAla tattvoM ko hama choTe dAyare meM nahIM bAMdha sakate | ye utane hI vyApaka hai jitanA ki sUrya kA prakAza aura candramA kI cA~danI / ina unmukta tattvoM para kisI sampradAya, jAti yA vyakti vizeSa kA adhikAra karanA saMkIrNa manovRtti kA dyotaka hai| hamane usa dAyare ko lAMghakara socane kA prayatna kiyA hai| usI uddezya kI pUrti ke lie prathama kar3I ke rUpa meM bambaI meM jaina ekatA ke lie paMcasUtrI kAryakrama kA sUtrapAta kiyA thaa| mujhe prasannatA hai ki unake pracAra-prasAra se anya sampradAyoM se kAphI nikaTatA kA sambandha sthApita huA hai aura terApaMtha samAja ke prati hone vAlI anargala AlocanA kI vRtti prAyaH nAmazeSa hI rahI hai| hamAre sAdhu-sAdhviyoM ne nava nirmita sAhitya tathA pracAra-prasAra kI praNAlI ke dvArA isa viSaya ko kAphI puSTa kiyA hai| dekhA jAya to tattva cintana kAphI gaharA hai, logoM meM use jAnane kI bhUkha bhI jagI hai| ataH aba 'AvazyakatA hai uheM prAmANika evaM Adhunika DhaMga se jana sAdhAraNa ke sAmane prastuta karane kI / hamAre sAdhu-sAdhvI isa kArya meM tatparatA se lage haiN| Apa loga bhI yuga ko pahacAna kara aise sAhitya sRjana kI ora dhyAna deM, jo pratyeka ko viziSTa khurAka dene ke sAtha-sAtha jIvana parimArjana kI paddhati para bhI prakAza DAla sake /

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14 ] kucha cintanIya viSaya Aja jaina vidvAnoM ke lie vizeSa cintana kA viSaya hai ki sabhI jaina sampradAya alaga-alaga rahate hue bhI ekatva ke dhAge meM kaise baMdha sakate haiM! usake abhAva meM kaI aise mahatvapUrNa kArya hai jo itane prabhAvotpAdaka nahIM bana pA rahe haiN| saMvatsarI aura mahAvIra jayantI ye do parva to aise hai jo samasta jenoM ke lie mAnya evaM atyanta mahattva ke haiN| para alaga-alaga hone ke kAraNa dUsare logoM meM asamaMjasa paidA karate haiN| yapi ina varSoM meM mahAvIra jayantI to aba eka sAmUhika rUpa se manAI jAne lagI hai parantu paryaSaNa-parva ke lie cintana kI apekSA hai| mere vicAra se saMvatsarI kI eka tithi nizcita ho jAnI cAhiye, phira cAhe usa parva ko kitane hI dina manAyA jAya koI dhApatti nhiiN| ___ kyA isI taraha anya po tathA aitihAsika sthaloM ke lie bhI cintana ho sakatA hai? merI to dRr3ha mAnyatA hai ki yadi sAmUhika rUpa se yaha kAma prArambha huA to bahuta hI zIna sauhArdapUrNa vAtAvaraNa taiyAra ho jaaegaa| maiM AzA karatA hU~ ki samAgama vidvAn ina vicAroM para vizeSa manana kareMge aura isa kArya ko Age bar3hAne ke lie kaTibaddha hoNge| sabhI ke sahayoga tathA zrama se saphalatA nizcita hai| antima antaraMga adhivezana dinAMka 28-10-64 madhyAnhakAlIna samaya ( kAlakoThar3I meM ) jaina darzana evaM saMskRti pariSad kA antima antaraMga goSThI kA kAryakrama AcAryazrI ke tatvAvadhAna meM unake maMgala sUtroccAraNa ke sAtha prArambha huA, jisameM kevala vidada-maNDalI evaM sAdhu-sAdhviyA~ Adi hI upasthita the| goSThI ke prArambhakAla meM anyAnya vidvAnoM ke zodha-patra par3he gaye(1) zrI ela. ema. jozI M. A., Ph. D. Antiquity And Origin (yunivarsiTI oNpha gorakhapura) of Jaio Iconography (vAcaka zrI rAmacandra jaina) (2) sAdhvIzrI phUlakumArIjI jaina dharma ko kundakunda kI dena (3) sAdhvIzrI yazodharAjI --mahAvIra kAlIna dhArmika paramparAeM (4) sAdhvIzrI manjulAMnI -jena darzana aura pAzcAtya darzana kA tulanAtmaka adhyayana (5) bhI amaracandajI nAhaTA (vAcaka zrI mohanalAla bAThiyA) prazna vyAkaraNa-eka adhyayana

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[15 ] (ka) zrI jyotiprasAda jaina M.A.,LL.B.,Ph.D. . Director, The World Iain Mission) bena aura bauddha (vAcaka- satyaraMjana bnnii| aba praznottara kA bhI kAryakrama claa| lekhoM ke bAvanoparAnta bhI mohanalAlajI bA~ThiyA ne samAgata vidvAnoM ko pariSad ke nimitta agrima naye sujhAva peza karane hetu mAhAna kiyaa| vicAra-vimarza ke pazcAt prathama adhivezana meM gRhIta nimnalikhita prastAva punAhIta hue| 1-yaha nizcaya huA ki darzana pariSad ke isa adhivezana meM jo zodhapatra par3he gaye hai, unako sampUrNa yA saMkSipta rUpa meM kArya-vivaraNI ke sAtha prakAzita kiyA jaae| 2-yaha nizcaya huA ki videzI prAcya vidvAnoM tathA zodhakoM se samparka sthApita kiyA jAe aura unako isa pariSad kI kArya vivaraNI bhI prakAzita hone se bhejI jaae| 3-yaha nizcaya huA ki zodha ke viSayo kI sUcI prastuta kI jAe aura usakA vitaraNa aura pracAra kiyA jaae| 4--yaha nizcaya huA ki prakAzita pustakoM kI bhUla, bhrAnti kI tarapha sampAdaka, lekhaka aura prakAzaka kA dhyAna AkarSita kiyA jaae| 5-yaha nizcaya huA ki jena viliogrAphI bhI yathA-perisa vivaliogrAphI yA bauddho ke anurUpa prastuta kI jaae| 6-yaha nizcaya huA ki jenetara sAhitya meM jaina sambandhI nirdezoM ko ekatrita karanA caahie| 7-yaha nizcaya huA ki jaina darzana tathA prAkRta bhASA kI zikSA bhAratIya vizvavidyAlayoM meM, snAtakottara zreNiyoM meM prArambha ho, aisA prayala karanA caahie| 8-yaha nizcaya huA ki jena prakAzana saMsthAoM tathA jaina patroM kI sUcI prastuta kI baae| -yaha nizcaya huA ki jena vidvAnoM yA jaina viSayoM meM ruci lenevAle jemetara vidvAnoM kI sUcI prastuta kI jaae| 1-yaha nizcaya huA ki isa pariSada ko eka saMsthAna kA rUpa diyA jAe tathA isakA nAma 'jaina darzana aura saMskRta pariSada' rakhA jaae|

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11-yaha nizcaya hubA ki pariSad kA agalA adhivezana sthAsambhava AcAryazrI elasI ke sAnidhya meM ho| 12-yaha nizcaya huA ki pariSad kA jo saMsthAna yA rUpa (phArama) bane usakA saMcAlana yA vyavasthA vartamAna meM zrI jaina zvetAmbara terApanthI mahAsabhA, kalakattA kreN| 13 - yaha nizcaya huA ki paThita zodha-patroM ke 15 punarmudraNa (rIpriMTa ) gRhastha-zodha vAcakoM ko bhejI jaae| 14-yaha nizcaya huA ki pariSad ke saMjojakoM meM se eka saMyojaka bhI mohanalAla bAMThiyA rheN| ___ 15 - yaha nizcaya huA ki darzana pariSad kA 'Adarza vAkya' (moTo) 'appaNA saccamesijjA' rhegaa| 16--yaha nizcaba huA ki sadasyoM kA eka rajisTara rakhA jAe, jisameM sadasyoM ke nAma vAsa-sthala aura kArya-sthala ke ThikAne rheN| 17-yaha nizcaya huA ki rAjakIya zikSA vibhAgoM ko pariSada ke adhivezana kI sUcanA bhejI jaae| 18-yaha nizcaya huA ki bhArata sarakAra ke saMskRti vibhAga tathA videzI rAjadUtoM ke sAMskRtika aTecI ko bhI pariSad kI sUcanA bhejI jaae| 16-yaha nizcaya huA ki pariSad meM par3he jAne vAle sabhI zodha-patra likhita hoM tathA ghe (samarI) sAra sahita agrima prApta hone caahiye| 20-~-yaha nizcaya huA ki do hajAra pA~ca sau varSa kI mahAvIra jayantI vizeSa rUpa se manAI jaae| aisI vyavasthA pariSad kAryAlaya kre| tadanantara nimnalikhita prastAva sarvasammati se gRhIta hue| (21) zodha kArya ke lie Agama aura siddhAnta anyoM kI upalabdhi kI vyavasthA pariSada zodhaka ke lie kre| (22) bhArata ke bAhara jaina dharma sambandhita jo tattva pAye gaye haiM usa viSaya kA alaga eka viSaya bhI vivecanoM ke viSayoM meM rakhA jaay| (23) pariSad meM par3he jAnevAloM zodha patra maulika tathA anya jagaha paThita yA prakAzita na ho| (24) pariSada ke nimnalikhita dazya punaH samarthita hue| (1) To bring together scholars interested in Jainism or in any of its aspects.

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(2) To get information about various activities of scholars, Indian and foreiga, regarding Jainism, (3) To arrange exhibitions of manuscripts, artistes of art, and of books published during the year on subjects rdating to Jain and Jainism. (4) To facilitate co-operation between various scholars work. ing on Jain Literature or otherwise throughout the world. (5) To encourage learning in Jaiaim and Prakrita. (6) To arrange for exchange of views between scholars on subjects pertaining to Jainism. (7) To take such actions as may be deemed necessary to promote the advancement of learning in Jainism, (25) pariSad ke adhivezanoM ke lie nimnalikhita viSaya-vibhAga ho| vayA yatheSTa saMkhyA meM zodhapatra Ane para pratyeka viSaya kI alaga beThaka ho! viSaya vibhAga (1) jaina drshn| (ka) audhika drshn| (kha) AcAra niiti| (ga) nyaay| (2) jaina Agama, pAhuDa, niyukti, cUgI Adi sAhitya / (3) jaina sAhitya viSaya naM0 2 ke pazcAt, prAkRta, saMskRta aura apabhraMza meN| (4) Adhunika bhASAoM meM jaina saahity| (5) jena bhaassaatttv| (6) jaina itihAsa va sAmAjika adhyayana / (7) jaina sAhitya meM takanIkI vijJAna / (5) jena puraatttv| (E) klaa| (10) dharma aura darzana kA tulanAlaka adhyayana / (11) bhArata ke bAhara jaina dharma aura usakA adhyayana /

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[18] (26) yaha nizcaya huA ki agale adhivezanake lie sUcanA prathama vizakSi mahAvIra-jayantI ke vAsa-pAsa taka vidvAnoM ko bhejI jaae| (27) yaha nizcaya huA ki adhivezana kI dUsarI sUcanA (viSThi) cAturmAsa ke prArambhika kAla meM hI sthAna va tithi nirNaya ke sAtha bhejI jaae| (28) yaha nizcaya huA ki adhivezana ke avasara para par3he jAne vAle zoSa patra sAdhAraNatayA 10 TAIDa phalaskepa peja se adhika na hoM tathA samarI bhI 3.. zabdoM se adhika kI na ho| (26) yaha nizcaya hubA ki agrima varSa ke liye saMyojaka kA bhAra mI mohanalAlajI bAMThiyA ko diyA jaae| __kAryavAhI sampannatA para bhI indracandra jI zAstrI ne vidvAnoM kI ora se zrI bAMThiyAjI ke saMyojana bhAra ko sucAra evaM vyavasthita DhaMga se calAne para AbhAra pradarzita kiyaa| ___ sadantara zrI bAMThiyAjI ne bAgata vidvAnoM ke prati hArdika AbhAra pradarzana karate hue zubha kAmanA vyakta kii| ___ anta meM AcAryamavara ne bhI adhivezana kI saphalatA para hArdika prasannatA vyakta kii| kAryakrama bahuta hI sucAru evaM zAnta vAtAvaraNake sAtha mAnanda sampanna huaa|

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jaina darzana aura saMskRti pariSad bIkAnera adhivezana (1964) paThita hindI zopapatra

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viSaya sUcI viSaya 1-apanaza-kayAkAvya --DA. devendrakumAra zAstrI 2-saMskRti ke sUta --DaoN0 indracandra zAstrI ema0 e0 pI eca. DI. 3-amaya saskRti kA hArda - lakSmInArAyaNa bhAratIya ema0 e0, sAhityaratna 4-amaNa saMskRti para eka tulanAtmaka adhyayana -munizrI dulIcanda 'dinakara' 5-jIbana kI AvazyakatA pUrI karane vAle pakSa -sAdhvIzrI kanakaprabhA 6-upaniSadoM para zramaNa saMskRti kA pramAva -munizrI nathamala 7-vyUlmarga- jena mAdhana kA kendra-bina --DA. indracandra zAstrI ___ ema0 e0, pI eca0 DI066 -ti kurula (tami naveda )-eka jaina racanA -a0pa0 munizrI nagarAja 8-kyA bAsa bhamaNa the| -munizrI rUpacandra 10-dhvani-vijJAna -pra. vi. a. sAdhvIzrI saMghamitrA 66 11-bhagavAn mahAvIrakAlIna dhArmika paramparAeM -sAdhvIzrI yazodharA 12-jena darzana aura pAzcAtya darzana -zi0 sA0 vi0 agraNI kA tulanAtmaka adhyayana sAdhvIbhI maMjulA 127 13-praznavyAkaraNa sUtra-eka adhyayana -agaracanda nAhaTA 14-bauddha mAhitya meM bhagavAna mahAvIra -sAdhvIzrI kanakabhI

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apanaza kathAkAvya ! bA devendranAra zAstrI mUlataH apanIya sAhitya purANa, carita aura kathAkAvya hai| purANakAvya meM jahA~ mahApuruSoM kA alaukika jIvana varNita hai vahIM carisakAyoM meM prasiddha puruSoM ke laukika jIvana kA sundara citraNa upalabdha hotA hai| viSayavistAra, vibhinna AkhyAnoM kI jaTilatA, kAryAnviti kA abhAva aura paMca lakSaNoM se samanvita paurANika zelI vizeSa rUpa se paurANika kAvyoM meM lakSita hotI hai| svayambhUkata paumacarita, rihaNemicariu, puSpadanta viracita "mahApurANa dhavala racita "harivaMsapurANa" tathA yaza-kIrtikRta "pANDavapurANa' Adi paurANika kAvya hai, jisameM vividha rAjavaMzoM, aitihAsaka vaMzAvalI tathA mahApuruSa rAma, kRSNa evaM pANDava Adi kA savistAra varNana rahatA hai| saMskRta, prAkRta tathA apabhraMza ke sAhitya meM purANakAvya kI yaha viSA nizcaya hI dhArmika AsthA tathA rIti-nIti se gumphita hotI hai| isIlie mahApuruSoM ke jIvana ke sAtha hI unake pUrva bhavoM, prAsaMgika vibhinna ghaTanAoM, vrata-mahAtmya, avAntara kathAoM aura jIvana se sambandhita vibhinna kAryavyApAroM kA atizayokti pUrvaka varNana kiyA jAtA hai| parantu carita-kAvya meM nAyaka ke sampUrNa jIvana kI vibhinna ghaTanAoM tathA saMgharSoM kA varNana kiyA jAtA hai| isalie AcArya Anandavardhana ne ise sakalakathA kahA hai aura AcArya hemacandra sakalakayA ko hI caritakAvya kahate haiN| A0 haribhadrasUri racita "NemiNAhacariu" caritakAvya hai| parantu usake antargata varNita sanatkumAra kI kayA hai, jise khaNDakathA kahA jA sakatA hai / ataeva kisI bhI racanA ke pIche "cariu" "kahA" "purANa" yA"kaba" zabda jur3A hone se vaha usa koTi kI racanA nahIM mAnI jA sktii| aura isIlie purANa nAma se pracalita kucha kAvya anyoM ko caritakAvya hI mAnA jAnA cAhie / paurANika nhiiN| udAharaNa ke lie---kavi 1-"sakalakayeti caritamityarthaH / kAvyAnuzAsana, 8,8 kI vRtti / 2-pranthAntaraprasiddha yasyAmitivRttamucyate vidheH| madhyAnupAntato vA - sA khaNDakayA ydhendumtii|| nhii|

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padmakIrti viracita "pArSapurANa" aThAraha-sandhiyoM meM nibaddha hone para bhI kevala eka mahApuruSa tIrthakara pArzvanAtha kA carita varNita hone ke kAraNa caritakAvya hI kahA jaaygaa| isI prakAra jayamitrahalla ke "badamANakaba" aura "malliNAhakaba" kAvyasaMzaka hone para bhI caritakAvya hai| aura "upamasiricariu" ke pIche carita zabda jur3A hone para bhI vaha caritakAvya na ho kara kathAkAvya hai| vastutaH purANakAvya kI bhA~ti kathAkAvya aura caritakAvya meM kaI bAto meM antara hai|' artha prakRtiyA~, kAryAvasthAeM, nATakIya sandhiyA~, kAryAnviti tathA kathA-tatvoM kI saMyojanA meM ina donoM meM antara dekhA jAtA hai| yathArya meM carita to loka meM dekhA jAtA hai, kAvya meM to vastu hI pradhAna hotI hai parantu caritakAvya meM mUla cetanA kathA na ho kara kArya-vyApAra hotI hai, jisameM nAyaka kA prabhAvazAlI caritra citrita kiyA jAtA hai| DA. zambhUnAtha siMha ne apabhraMza kAvyoM kI do zailiyoM mAnI haipaurANika aura romaaNck| ina dono zeliyoM meM likhe gaye kAvyoM ko caritakAvya kahA gayA hai| saMskRta ke caritakAvya cAroM zailiyo (zAstrIya, paurASika, romAMcaka, aitihAsika) meM tathA prAkRta ke tIna zaliyo meM hai| parantu tathya yaha hai ki apabhraMza ke caritakAvya adhikatara paurANika zailI meM likhe gaye haiM aura kathAkAvya romAMcaka zailI meN| "vilAsavaI kahA" romAMcaka zailI meM likhA huA utkRSTa kathAkAvya hai| yadyapi zelI hI medakarekhA nahIM mAnI jA sakatI hai para kahI-kahI zelIgata yaha antara avazya milatA hai| apabhraMza ke adhikatara kAvya paurANika zailI meM likhe gaye haiN| isalie kathAkAvyoM se caritakAvyo kI saMkhyA adhika hai| sAmAnyatayA kathAkAgya upanyAsa kI bhA~ti rocaka tathA kutUhalavarddhaka zelI meM likhe gaye haiN| inameM varNita kathAvastu lokakathA evaM kalpita haiM jo vismaya, autsukya, kutUhala tathA bhAvanAtireka se anuraMjita lakSita hotI haiN| kathAkAvya ke nAyaka loka jIvana ke jAne-pahicAne sAdhAraNa puruSa haiM jo sukha-duHkha se anuprANita tathA AzA-nirAzA, harSa-viSAda ke hiMDolo meM jhUlate hue dikhAI par3ate hai| jahA~ unake jIvana meM andhakAra hai vahIM prakAza kI ujjvala kiraNe muskarAtI 3-vizeSa draSTavya hai-"bhavisayattakahA aura apabhraza-kathAkAvya" zIrSaka lekhaka kA zodha-prabandha / 1-hindI mahAkAvya kA svarUpa vikAsa-DA. zambhUnAtha siha, pR0 174

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huI dikhAI par3atI haiM aura prakRti anurAga se anuraMjita tathA sahAnubhUti prakaTa karatI huI bAna par3atI hai| adhikAMza caritakAvyoM meM Adarza kI pradhAnatA hai aura kathAkAvyoM meM pathArya kii| yadyapi donoM meM hI nAyaka yA nAyikA ke asAdhAraNa kAryoM kA varNana milatA hai parantu eka meM vaha devI saMyoga bora dhArmika vizvAsoM se sambaddha hotA hai aura dUsare meM patilaukika evaM asambhava ghaTanAoM se anuraMjita / yahI kAraNa hai ki caritakAvyoM meM Adarza caritroM kI pradhAnatA rahatI hai aura unake jIvana kI siddhi tathA pUrNatA kA varNana kiyA jAtA hai| nizcaya hI caritakAvya kA nAyaka laukika jIvana kI sImAoM se Upara asAdhAraNa guNa, zakti, zAna, Adi se samanvita pUrNa puruSa ke rUpa meM citrita kiyA jAtA hai| yathArtha meM caritakAvya purANoM se vikasita hue haiM isalie AkhyAna tathA itivRtta ke sAtha hI paurANika puruSa ke rUpa meM unakA asambhava tathA akalpita rUpa bhI varNita rahatA hai| kathAkAvya meM bhale hI Adarza puruSa kA jIvana vinyasta huA ho parantu pUrNa puruSa ke rUpa meM usakA citraNa nahIM hotaa| aura phira, caritakAvya kI kathAvastu adhikatara purANoM se adhigRhIta hotI hai parantu kathAkAvya kI vastu loka-jIvana tathA loka-kathAoM se mamanvita hotI haiN| bhAratIya sAhitya meM kathAkAvya kI paramparA atyanta prAcIna kAla se calI A rahI hai| kAvya ke mUla meM jIvana kI lipibaddha kathAeM hI haiM jo ati rUpa meM varSoM taka pracalita rahI haiM aura deza-dezAntaroM meM apane mUla rUpa meM sthAnAntarita hotI rahI hai| apabhraMza meM mahAkAvyoM kI kar3I meM sAhitya kI anyatama vidyA kathAkAvya bhI lakSita hotI hai jisameM mAnavIya saMvedanA katipaya ghaTanAoM ke vigraha meM sajIva evaM cAritrika sandhAna meM anusyUta rahatI hai| kathA hI usameM mukhya hotI hai jo kisI uddezya ko le kara kahI jAtI hai| ye kathAeM prAyaH vaktA-zrotA-zailI meM kahI gaI hai| kahIM-kahIM sunane vAlA jijJAsA aura utsukatA prakaTa karatA calatA hai aura lekhaka usakA samAdhAna karatA huA Age kI ghaTanAoM kA ullekha karatA hai| caritrakAvyoM meM nAyaka ke jIvana kA samUcA itivRtta abhivyakta karanA hI kavi kA uddezya jAna par3atA hai jinameM abhiprAya vizeSa na ho kara samUce jIvana kA prabhAva aura nAyaka ke bAdaza tathA asAdhAraNa guNoM kA prakAza rahatA hai| jina kathAkAvyoM meM vastu uhezya-vizeSa se niyojita nahIM hai ve loka kathAeM hai jo sAhityika rUdiyoM ke sAtha kAlAntara meM kAvya ke sAMce meM prabandha ke rUpa meM dAla dI gaI hai| kucha kathAe~ loka-kathA yA janazruti ke rUpa meM pracalita hone

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para bhI pra-mAhAlba tathA anuSThAnoM se saMbaddha hokara kAvya-baMdha kA aMga hI nahIM, pAva bana gaI hai| mahAkavi dhanapAla kRta "bhavisayasa kahAM aisI hI kayA hai jo pahale bhuvi ke rUpa meM varSoM taka jana-mAnasa meM pracalita rahI aura phira paramparAgata prabandha kAvya kI zailI meM likhI gii| bhAratIya sAhitya meM kadAcit prAkRta aura apabhraMza meM isa sAhityika vidyA kA sUtrapAta huA jisameM kathA aura kAvya mila kara loka-jIvana ke paripAzva meM yathArtha rIti se gatizIla tathA manuSya jIvana meM ghaTanAoM kA romAMcaka evaM vAstavika prabhAva darzAte haiN| yadyapi kahIM-kahIM paurANika pravRtti ke banugamana se ghaTanAoM meM asvAbhAvikatA-sI jAna par3atI hai parantu pravandhasaMghaTanA aura vasta-nirvAha meM zithilatA nahIM dekhI jaatii| apabhraMza ke inakathAkAvyoM kA viziSTa guNa hai-prema kI madhura vyNjnaa| adhikatara nAyaka pavitra prema se prerita evaM saMcAlita dikhAI par3ate haiN| kahIM-kahIM prema kI udAtta vyaMjanA dhArmika vAtAvaraNa meM huI hai aura kahIM-kahIM zuddha mAnavIya / isa rUpa meM hindI ke premAkhyAnaka kAvya vastu evaM zilpa-racanA kI dRSTi se hI nahIM, zelI aura bhAvoM meM bhI apabhraMza ke kathAkAvyoM se prabhAvita jAna par3ate haiN| ___ kathA pahale AkhyAna thI jo zuddha itivRtta thii| parantu jyoM-tyoM kAvyatatvoM se usakA sambandha jar3atA gayA tyoM-tyoM vaha kahAnI kA rUpa letI gii| lekina hama use kathA hI kahate rhe| saMskRta meM likhI gaI kathAeM gadya meM haiN| parantu prAkRta aura apabhraMza meM chandobaddha likhane kI pravRtti rahI hai| guNADhya kI "bRhatkathA' se lekara Aja taka na jAne kitanI taraha kI kathAeM aura kahAniyA~ likhI gaI jo nIti, rIti, zelI Adi vibhinna viSayoM meM ara vividha rUpoM meM likhI jAtI rahI hai aura Aja vaha pravAha kina-kina parivartanoM ke bIca vibhinna vidhAoM meM prasphuTita ho gayA hai| apabhraMza ke upalabdha kathAkAvyoM meM mahAkavi dhanapAla viracita "bhAviSyadattakathA bahuta hI sundara racanA hai| kathA tathA caritakAvyoM meM yaha sabase bar3I racanA hai| apabhraMza meM isase bar3I racanAeM paurANika prabandhakAvyoM ke rUpa meM milatI hai jo nizcaya hI saMskRta sAhitya kI paramparA kA anusaraNa karatI pratIta hotI hai| inameM purANoM ke paMca lakSaNa kinhIM tathyoM ke sAtha caritArtha milate haiN| parantu kathAkAvya paurANikatA se haTa kara likhe gaye haiN| kahIM-kahIM prabhAva rUpa meM yA paramparAgata pravRtti ke nirvAha mAtra ke lie avazya kucha prabhAva lakSita hotA hai| apanaza kA adhikatara sAhitya carita tathA

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kathAkAvya mUlaka hai| caritakAvya aura kathAkAvya meM kaI bAtoM meM maulika antara hai| yadi hama dasavIM zatAbdI se lekara pandrahavIM zatAbdI taka ke bhAratIya sAhitya kA anuzIlana kareM to zata hogA ki isa madhyayugIna bhAratIya kAvyoM kI mukhya pravRci udAtta prema kI madhura vyaMjanA rahI hai| yadyapi isa yuga ke kAvyoM meM varNita prema atilaukika bhAva-bhUmikAoM meM citrita huA hai parantu kAgya kA sAmAnya dharAtala laukika prema meM hI abhivyakta huA hai| isalie atilaukika prema aura bAdazI ko samajhane ke lie hameM kinhIM pratIkoM aura rUpakoM kI saMyojanA karanI par3atI hai| vastutaH ye kathAkAvya madhyayugIna bhAratIya sAhitya kI dena hai jo loka-jIvana kI paramparA kA pratinidhitva karate haiN| ataeva hama isa yuga kA punarjAgaraNa kA kAla (Renaissance) kaha sakate haiM, jisameM jana-cAdI pravRttiyA~ janma le rahI thI aura loka-cetanA kA vikAma ho rahA thaa| isa yuga ke sAhitya meM eka vizeSatA yaha bhI lakSita hotI hai ki sAhitya kI bhAva-bhUmi sAmantavAdI dharAtala se haTa kara loka-jIvana kI ora bar3ha rahI thii| isalie kathAkAvya kA nAyaka Adarza puruSa hI nahIM, rAjA, rAjakumAra, baniyA, rAjapUta yA anya koI sAdhAraNa se sAdhAraNa puruSa ho makatA thA jo apane puruSArtha se asAdhAraNa vyaktitva vathA guNo ko prakaTa kara mAnava bana sakatA thaa| isase deza ke sAhityika vikAsa kI eka navIna utthAnikA kA patA lagatA hai jo madhyayugIna sAhitya meM vyAdha dikhAI par3atI hai| ___ apabhraza aura hindI ke premAkhyAnaka kAvyoM meM nimnalikhita bAtoM me bahuta kucha samAnatA milatI hai : 1-kathA-vastu evaM ghaTanAo meM kahI-kahI adbhuta samAnatA milatI hai| pratyeka kuMbara yA rAjakumAra kI samudra-yAtrA aura siMhaladvIpa meM sundarI kA varaNa karanA eka aisI sAmAnya ghaTanA hai jo lagabhaga sabhI premAkhyAnaka kAvyoM meM milatI hai| isI prakAra citra-dazana, rUpa-darzana, prathama-milana va darzana meM hI prema ho jAnA Adi vA samAna rUpa se milatI hai| 2-sAmantayugIna vaibhava, bhoga-vilAsa tathA yuddha ke citraNa bhI ina kAvyoM meM varNita haiN| kisI-kisI kathAkAvya meM sundarI ke lie bhI yuddha 1-vizeSa vivaraNa ke lie dravya hai-lekhaka kA "bhavisa pantakahA aura apabhraMza kathAkAvya' zIrSaka zoSa-prabandha /

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kiyA jAtA hai, jaise ki bhaviSyadattakathA meM praviSyadatta sumitrA kI rakSA ke lie yuddha karatA hai aura apanI zUra vIratA pradarzita karatA hai| 3-kathAnaka-rUr3hiyoM ke sAtha hI prabandha-racanA evaM saMghaTanA meM bhI sAmya lakSita hotA hai| Iza-candanA, namratA-pradarzana, kavi yA kAvya-racanAoM kA ullekha, kAvya par3hane kA adhikArI, kAvya viSayaka saMketa tathA mAnyatA Adi bAtoM kA ullekha paramparAgata rUr3hiyA~ haiM jinakA pracalana sambhavataH prAkRta-yuga se huA hai| ___ kahA jAtA hai ki hindI ke sUphI kAvyoM kI racanA "masanavI zailI meM huI hai| masanavI kA artha "do" hai| isa meM pratyeka zera ke do misare hote haiN| isakA pratyeka zera chanda aura bhAvakI dRSTi se pUrNa hotA hai| muktaka kI bhA~ti inameM bhAva yA citra pUrNa hotA hai tathA vAkya-racanA bhI kasI huI rahatI hai| misare samatukAnta hote haiM, jinakA Age kI paMktiyoM se tuka kI dRSTi se koI sambandha nahIM hotaa| kAvya sagoM meM yA paricchedoM meM vibhakta na hokara viSayAnurUpa zIrSakoM meM tathA ghaTanAoM meM Abaddha rahatA hai| aura phira, isa zailI meM likhA gayA kisI bhI prakAra kA prabandha kAvya kyoM na ho vaha masanavI mAnA jaaygaa|' phiradausI kA "zAhanamA" aura "yUsuphajulekhA" masanavI kAvya mAne jAte haiN| kintu apabhraMza kathAkAvya tathA caritakAvya kI racanA sandhibaddha hotI hai aura sandhi yA pariccheda "kaDavakabaddha" hote hai| 'kaDavaka' paddhaDiyA, aDillA yA usI AkAra ke kisI chandoM kA samUha hotA hai jisameM kisI eka dRzya yA bhAva kA varNana rahatA hai| apabhraMza meM kaDavakoM tathA unameM vihita chandoM kI saMkhyA niyata nahIM hai| sAdhAraNataH eka kaDavaka meM ATha yamaka yA solaha paMktiyoM kA prayoga kiyA jAtA rahA hai| parantu kaI kAvyoM meM aThAraha, bIsa, bAIsa, caubIsa, tIsa, battIsa aura chattIsa taka paMktiyA~ tathA chanda eka kaDavaka meM lakSita hote haiN| kaDavaka dvipadI yA duvaI athavA dohA yA dohA ke AkAra ke kisI chanda se jur3e rahate haiN| kahIM-kahIM kaDavaka ke Adi meM aura kahIM-kahIM anta-Adi donoM meM dohA ke AkAra kA koI na koI chanda saMyukta rahatA hai| adhikatara anta meM hI jur3A dekhA jAtA hai| prabandha racanA kI yaha zailI apabhraMza tathA hindI ke premAkhyAnaka kAvyoM meM samAna rUpa se milatI hai| vastu, ghaTanA, kathAnaka-rUr3hi tathA caritra citraNa ke hI nahIM prabandha-racanA meM bhI sUphI kAvya apabhraMza-kAvyoM kI paramparA se prabhAvita jAna 1-dekhiye, hindI mahAkAvya kA svarUpa vikAsa, pR. 416 /

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par3ate haiN| spaSTa rUpa se hindI ke premAsyAnaka kAvyoM kI racanA caupAI-dohA . zailI meM huI hai jo apabhraMza kAvyoM kI dena hai| yaha avazya hai ki apabhraMza / ke kAvyoM kI racanA sandhi, pariccheda, vikrama yA bhAsa Adi meM kI gaI hai aura sUphI sayA premAlyAnaka kAvyoM kI racanA zIrSakavara hai| paranta prAkRta kI 'gauDavaha', "kuvalayamAlAkahA" aura apabhraMza meM haribhadrasUri racita "jemiNAhacari" sargahIna racanAeM haiN| saMbhava hai ki isa prakAra kI racanAeM aura mI 'lakhI gaI hoM para kAla-pravAha meM baca na pAI ho| isa sambandha meM zrI parazurAma caturvedI dvArA niSkarSa rupa meM abhivyakta vicAra hI ucita jAna par3ate haiM-"jisa samaya hindI ke sUphI premAkhyAnoM kI racanA Aramma huii| usa samaya taka unake racayitAoM ke lie aisI aneka bAteM prastuta kI jA cukI thI jinakA be kisI na kisI rUpa meM bar3I saralatA se upayoga kara sakate the| kyA kathA-vastu, kyA kAvyarUpa, kyA racanA-zailI, aura kathA-rUr3hiyoM jaisI sAmagrI, inameM se kadAcid kisI ke lie bhI unheM na to koI sarvathA navIna mArga nirmita karane kI AvazyakatA thI aura na adhika prayAsa hI karane kii|"" aura yaha sarvamAnya satya hai ki sUphI premAkhyAnakoM meM prayukta adhikatara kathAe~ bhAratIya loka jIvana kI haiN| udAharaNa ke liye-apabhraMza kI "vilAsapatI kathA" aura duHkhaharanadAsa kRta "puhupAvatI" meM adbhuta sAmya hai| isI prakAra padmAvatI tathA mRgAvatI kI kathAe' bhI jaina kathAoM se bahuta kucha milatIjulatI haiM / paramparAgata pracalita bhAratIya loka kathAoM ko grahaNa kara sUphI kaviyoM ne prema abhivyaMjanA tathA alaukika prema kI abhivyakti ke lie kahIMkahIM unameM parivartana bhI kiyA aura antarkathAoM ko jor3a jana-mAnasa meM apane AdazoM kI pratiSThA karane kA bhI prayatna kiyaa| vastutaH ve rIti ko chor3a kara bhAratIya janatA ke bIca lokapriya nahIM bana sakate the| isalie kathA, caritra, zailI, bhASA aura abhivyakti ke anya upAdAnoM ko bhI unhone grahaNa kara AdarzoM kA pracAra kiyaa| apabhraza ke kathA tathA caritakAvyoM se ye kevala eka bAta meM hI bhinna parilakSita hote haiM aura vaha hai-calate hue kathAnaka meM alaukika prema kI vyaMjanA / parantu yaha vizeSatA jAyamI ke 'padmAvata' 1-'lokagAthA aura sUphI premAkhyAna' zIrSaka lekha, prakAzita 'hindu stAnI mAga 23, aMka 2. pR0 38 / 2-dekhie, kutubuna kRta mRgAvatI-DA0 zivagopAla mizra, hindI sAhitya sammelana, pryaag|

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[8] meM hI milatI hai| apabhraMza kI abhI taka aisI koI racanA nahIM mila sakI hai| apanaza meM prAkRta kI bhA~ti dhArmika vAtAvaraNa meM hI nahIM loka-jIvana kI unmukta dazAoM meM bhI svatantra bhAva-bhUmi para lokagAthAoM ko prema evaM rasamayI vANI pradAna kI gaI hai| unameM loka-cetanA kA sahaja pravAha lakSita hotA hai| tathA mAmantakAlIna AbhijAtya varga ke sAmAjika rUpa kA spaSTa darzana hotA hai| apanaza ke kathAkAvyoM meM prayukta adhikatara kathAeM prema gAdhAeM haiM jo kinhIM vibhinna uddezyoM se kaI upakathAoM ke sAtha jur3I huI hai aura uddezya-pradhAna hone ke kAraNa kaI sthaloM para dhArmika vAtAvaraNa meM abhivyakta kI gaI hai| caritakAvyoM kI kathAoM meM mor3a tathA parivatana kama hai| kyoMki unameM Aramma se hI nAyaka ko amAdhAraNa evaM atilaukika rUpa meM citrita kiyA jAtA hai| deva loga unakA snAna-abhiSeka karate haiN| taraha-taraha ke sAdhana juTAte haiM aura unake atizaya rUpa tathA svarUpa se hI pahale se hI prabhAvita evaM AkarSita rahate haiN| kintu kathAkAvya meM duHkha-sukha mUlI meM bhUlate hue, saMghaSa-vigharSoM se TakarAte hue, AzA-nirAzA meM ubateutarAte hue nAyaka apane jIvana kA svayaM nirmANa karate haiM aura sAdhAraNa se sAdhAraNa puruSa kI bhAMti duHkha tathA vedanAoM ko jhelate haiN| ___yadyapi caritakAvyoM meM bhI nAyaka ke sAhasa tathA zUra-cIratA ke kArya vyApAroM kA varNana rahatA hai para vaha atilaukika zaktiyoM se prerita tathA samanvita hotA hai| isaliye usameM sahaja hI devI bhAva lakSita hotA hai| purANo kI bhAMti caritakAvyo meM prAyaH eka se adhika kathAeM eka sAtha varNita dekhI jAtI hai| kathA me se kathA phUTa kara janma-janmAntaro kI ghaTanAoM tathA itivRtto se isa prakAra saMyukta ho jAtI hai mAno kathA kA hI mukhya aMga ho| caritakAvyo kI apekSA kathAkAvyoM meM isa prakAra kI cippiyAM kama lagI milatI hai aura kama se kama pUrvArddha kathAoM tathA ghaTanAoM meM aimA vyavasthita krama milatA hai ki kriyAnviti kA sUtra kahI se bhI vicchinna nahIM jAna par3atA hai| parantu caritakAvyoM meM kriyAnviti kA nirvAha nahIM dekhA jAtA hai| caritoM ke mAdhyama se apabhraMza kaviyoM ne kisI-kisI caritakAvyo meM dhArmika uddezya bhI prakaTa kiyA hai| mahAkavi puSpadanta ne "jasaharacariu" kI racanA "ahiMsA parama dharma hai" isa mAnyatA ko prabhAvazAlI DhaMga se prakaTa karane ke lie kI hai| aura isa uddezya ke sAtha hI grantha kI bhI samApti ho jAtI hai| hindI ke premAkhyAnakoM meM bhI yahI pravRtti milatI hai|

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apanaza ke kathA tathA caritakAvyoM meM jisa sAmancakAlIna vAtAvaraNa kA citraNa milatA hai vahI Age cala kara kutubana kRta 'mRgAvatI' tathA anya sUphI evaM premAkhyAnaka kAvyoM meM dikhAI par3atA hai| rAjakumAra kA bahupatnItva, samudra-yAtrA, Adarza prema, romAMsa tathA dhana-yauvana Adi bebhava evaM samRddhi se ullasita jIvana isI tathya kI ora saMketa karatA hai| isa prakAra madhyayugIna sAhitya meM vikasanazIla paurANika kyA lokAkhyAnoM se eka navIna hI kAvyadhArA kA pracalana huA, jo bAge calakara sphI premAkhyAnaka tathA hindI ke premAkhyAnakoM meM pallavita tathA puSpita huii| vastutaH aprabhaMza-kathAkAvya kI yaha dhArA cira-pracalita prAkRta lokAkhyAnoM kI paramparA meM vikrasita huI hai jo mUlataH nAyakoM ke carita tathA dhArmika prabhAva ko prakAzita evaM prasArita karane meM atyanta upayogI siddha hue haiN| aura yahI kAraNa hai ki apabhraMza ke pratyeka kathA tathA caritakAvya meM kisI na kisI Adarza kI pratiSThA huI hai| bhAratIya mAnya siddhAntoM kI bhAMti ina kA mUla svara Adarza kA hai, yathArya kA nhiiN| yadyapi vyaktivAdI AdazauM tathA mAnyatA kI avahelanA nahI kI gaI hai aura kahIM-kahIM unakA prabhAva bhI darzAyA gayA hai kintu anta dhArmika vAtAvaraNa tathA Adarza siddhAntoM ke pAlana aura pUrNatA ke sAtha huA hai| spaSTa hI apabhraMza ke kathA tathA caritakAvyoM kA prArambha aura anta zAnta rama meM paryavasita huyA hai| isalie ina kAvyoM ke adhyayana se kabhI-kabhI yaha pratIta hone lagatA hai ki jIvana ke mUlyoM kI upekSA kI gaI hai parantu dUsare hI kSaNa zAnti aura vairAgya kI jhalaka bahimukhI loka se antarloka kI ora AkarSita kiye binA nahIM rahatI hai| aura yahI inakI sAmAnya vizeSatA hai| * * DA. devendrakumAra jaina, po-eca. DI, prAdhyApaka, zAsakIya vijJAna mahAvidyAlaya, rAyapura (ma.pra.)

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saMskRti ke bhUta DA0 indracandra zAstrI, ema0 e0, pI-eca0 DI0 saMskRti zabda kA artha hai, ve tatva jo hamAre vyaktitva kA saMskAra karate haiM / AtmA, buddhi, mana, vANI tathA zarIra sabhI vyaktitva ke aMga haiM, sAmAjika vyaktitva meM dhana sampatti, pratiSThA Adi bAteM bhI A jAtI haiN| saMskAra do prakAra ke hote haiN| vidhyAtmaka aura niSedhAtmaka / sundara vezabhUSA, zArIrika svAsthya, vANI kA prabhAvazAlI honA, sAhasa, udAratA, vivecanazakti, sUkSmanirIkSaNa Adi viSyAtmaka saMskAra haiM / snAna yAdi kriyAoM dvArA zarIra, vANI, mana Adi ko nirmala banAnA niSedhAtmaka saMskAra hai / prAyaH dekhA gayA hai ki samaya bItane para saMskAra ke rUpa meM svIkRta tatva apane asalI lakSya ko chor3a dete haiM aura apane Apa meM jIvana kA aMga bana jAte haiN| unakI AtmA lupta ho jAtI hai aura nirjIva zarIra raha jAtA hai| phira bhI hama unheM saMskRti kA anivArya tatva mAnate rahate haiN| aisA lagatA hai jaise unake binA hama asabhyatA ke yuga meM pahu~ca jAege / cetanA ina tatvoM ke baMdhana meM jitanI adhika jakar3I rahatI hai, utanA hI hama apane ko ucca samajhate haiN| tathAkathita ucca atIta ke sAtha sambandha jor3akara gaurava kA anubhava karate haiM / phalasvarUpa vikAsa ruka jAtA hai| cetanA avaruddha ho jAtI hai| saMgaThana eka nirjIva DhA~cA raha jAtA hai| inhIM tatvoM ko saMskRti ke bhUta kahA jAtA hai| udAharaNa ke rUpa meM snAna zarIra zuddhi kA sAdhana hai / kintu jaba vaha dharma kA aMga bana gayA to yaha mAnA jAne lagA ki jitanI adhika DubakiyAM lagAI jAyegI, utanA hI puNya adhika hogA / maila dUra karane kA lakSya vismRta ho gyaa| usa lakSya se snAna karane vAle ko nAstika kahA jAne lgaa| tIrtha para sAbuna lagAne aura aMgoM ko ragar3ane taka kI manAI kara dI gii| bhUta zabda kA artha hai ve bAteM jo bIta cukoM, jinakA upayoga yA jIvana samApta ho cukaa| dUsarA artha hai preta AtmAeM astitva nahIM rahA / jIvita vyaktiyoM kI haiN| ve hamArI cetanA para chAe rahate haiM / unase abhibhUta vyakti meM taraha taraha ke mAnasika tathA zArIrika roga ghara kara / arthAt ve vyakti, jinakA mUrta apekSA bhUta adhika unmukta hokara sAMsa bhayAnaka hote nahIM lene dete /

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[19] lete haiM aura aMta meM prANa lekara chor3ate haiN| itanA hI nahIM, eka kA jIvana samApta karake ve dUsare ke sAtha cipaka jAte haiN| vyakti ke samAna saMskRtiyoM ke bhI bhUta hote haiN| aura vaiyaktika bhUtoM kI apekSA adhika bhayAnaka hote haiN| ve sAmUhika cetanA ko avaruddha kie rahate haiN| unase abhibhUta samAja nae prakAza ko burI dRSTi se dekhatA hai| use mithyAtva, nAstikatA, samAjadroha yA deza droha kahakara dUra rakhanA cAhatA hai / isa para bhI jaba vaha nahIM rukatA to apanI AMkheM banda kara letA hai / santAna tathA anuyAyiyoM ko bhI AMkheM banda rakhane kI kar3I AzA detA hai / kholane para kar3A daMDa diyA jAtA hai| dharma, samAja, rAjanIti, vidyA Adi saMskRti kA pratyeka kSetra isa prakAra kI AzAoM aura daMDoM se bharA hai| sAtha hI yaha bhI ullekhanIya hai ki pratyeka saMsthA kA jIvana una krAMtikAriyoM kA itihAsa hai jo ina bhUtoM se nahIM Dare aura sAhasa karake sAmane khar3e ho ge| unhoMne andhakAra kA pardA phAr3akara prakAza kA svAgata kiyA / netA ke rUpa meM ve svayaM prakAza bana ge| kintu dhIre-dhIre unake bhI cAroM aura andhakAra ghanIbhUta ho gyaa| anuyAyI varga andhakAra ko bhI unake vyaktitva kA Avazyaka tatva mAnatA calA gyaa| eka dina prakAza buka gayA aura andhakAra hI andhakAra raha gayA / prakAza ke nAma se uma andhakAra kI pUjA hone lagI / dharma ke kSetra meM ve bhUta vezabhUSA, kriyAkAMDa, zuSka anuSThAna, andhavizvAsa Adi ke rUpa meM buddhi ko ghere rahate haiN| eka aisA varga khar3A ho jAtA hai jo atIndriya tatvoM kI duhAI dekara paramparA kI rakSA ke lie kahatA hai| zAstro ke pATha ko tor3a maror3a kara sacce jhUThe artha karatA rahatA hai aura pada-pada para unakI duhAI detA hai| jo unakI bAta nahIM mAnate, unheM badanAma karatA hai / pratyeka dharma meM paramparA ko na mAnane vAloM ke lie gAliyAM banI huI haiN| mithyAtva, nAstika, kAphira, ethIsTa Adi zabda isI prakAra ke haiM / ina mUtoM kI rakSA ke prayatna meM dharma saMgaThana mithyA pradarzana tathA daMbha kA ghara bana jAtA hai| khAna-pAna, chUAchUta, tilaka, vezabhUSA tathA thothI kriyAeM carcA kA mukhya viSaya bana jAtI haiN| unake lie ahiMsA, satya, brahmacarya Adi sadAcAra ke mukhya tatvoM kI upekSA hone lagatI hai / purohita varga tathA sAdhu-saMsthA kA itihAsa ina tathyoM kA sAkSI hai / brAhmaNa varga AtmaciMtana ko chor3akara thothe kriyAkANDa ko mahatva dene lagA / yajJa meM vedI kitanI bar3I honI cAhie ! usameM lagAI jAnevAlI pratyeka IMTa

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[ 12 ] kitanI lambI, kivanI caur3I aura kitanI moTI honI cAhie ! cammaca kA agalA bhAga kitanA bar3A honA cAhie aura pichalA kitanA? maMtrapATha karate samaya kisa akSara ko jora se bolanA cAhie aura kise maMda svara se yajamAna aura purohita ko kaise kapar3e pahanane cAhie Adi bAteM mahatvapUrNa ho gii| kahA jAne lagA ki inameM sanika-sA bhI pharka hone para devatA nahIM AyeMge aura yasa kA phala nahIM milegaa| jaina dharma saiddhAMtika dRSTi se aisI bAtoM ko mahatva nahIM detaa| vahA~ siddhoM ke 15 bheda batAye gae haiM, unase patA calatA hai ki sAdhaka, strI ho yA puruSa jaina sAdhu ke gheza meM ho yA anya kisI meM, apekSita jIvana zuddhi hone para mokSa prApta kara sakatA hai| anekAMtavAda pratyeka dRSTi kA samanvaya karane ke lie kahatA hai aura ekAntavAda ko mithyAtva mAnatA hai| jaina vidvAn tathA sAdhu dUsaroM ke sAmane apanI udAratA dikhAne ke lie yahI rUpa upasthita karate haiM kintu apane jIvana meM use kahA~ taka apanAte haiM yaha vicAraNIya hai| jaina sAdhu saMsthA bhI vezabhUSA tathA bAhya kriyAkAMDa ko kama mahatva nahIM detii| mukha vastrikA kitanI lambI caur3I honI cAhie, use muMha para bAMdhe rakhanA cAhie yA hAtha meM, rajoharaNa kI DaMDI kitanI bar3I honI cAhie, mUrti kI pUjA karanI cAhie yA nhiiN| yadi karanI cAhie to vaha nagna honI cAhie yA savastra ityAdi bAteM carcA kA viSaya banI huI haiM aura unake pIche AtmasAdhanA kI upekSA hotI jA rahI hai| sAmAjika kSetra meM ye bhUta rUdiyoM ke rUpa meM cipake rahate haiN| karNadhAroM ko bhaya lagA rahatA hai ki unheM chor3a dene para pratiSThA miTTI meM mila jaaygii| samAja rasAtala meM calA jaaegaa| mRtyubhoja, chuAchUta, jAta-pAta, nArI ke prati hIna bhAvanA Adi isI prakAra ke bhUta haiN| rAjanIti meM ina bhUtoM kA prabhAva samAja se bhI adhika bhayaMkara hai| upayogitA na hone para bhI kamara meM talavAra bAMdhakara calanA, varSA yA dhapa na hone para bhI chatra lagAye rahanA, makkhiyAM na hone para bhI caiMbara kA ghUmate rahanA, hAthI, ghor3e, ratha Adi kA mithyA pradarzana, ahaMkArapUrNa vezabhUSA Adi bAteM aba bhI rAjagharAnoM ko ghere hue haiN| inameM se bar3A bhUta hai rASTrIyatA, jisake kAraNa eka vyakti sImA-vizeSa ke isa ora base hue nAgarikoM ko apanA mitra mAnatA hai aura usa tarapha vAloM ko shtru| yaha vRtti usa samaya kA saMskAra hai jaba mAnava choTe-choTe kuloM meM rahatA thA aura ve Apasa meM lar3ate

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[13] the| do grAma yA bastiyoM kA sambandha, 'mitratApUrNa' nahIM hotA thA / 'saMgrAma' zabda kA artha hai do grAmoM kA ikaDA honA, jo yuddha ke rUpa meM hI hotA thA / isI prakAra saMkula zabda kA artha hai do yA adhika kuloM kA ekatra honA jo "sArI vyavasthA ko asta-vyasta kara DAlatA thaa| aba bhI mAnava bhaugolika paridhiyoM kI usa thothI asmitA ko lie hue hai| vijJAna anubhavoM rahA hai| dUsarI dhAraNAoM ko ki bAlaka una vidyA kA kSetra bhI ina bhUtoM ke prabhAva se mukta nahIM hai| ke AdhAra para pragati kara rahA hai aura naI-naI dhAraNAeM banA ora dharma saMsthA purAnI bAtoM ko duharA rahI hai aura naI mithyAtva kaha rahI hai / yathAzakti yaha prayatna kiyA jAtA hai 1 bAtoM ko na sIkhe aura purAnI dhAraNAoM se cipakA rahe / tarka yA apano buddhi kA vahIM taka upayoga kare jahAM taka vaha paramparAgata vizvAsoM kA samarthana karatI hai| jo jAtiyAM tathA rASTra ina mAnasika paridhiyoM ko lAMgha gara, ve vizva kA netRtva kara rahe haiN| dUsarI ora una dhAraNAo se cipake rahane vAle kevala dharmasthAnoM meM baiThakara apanI utkRSTatA kI DoMgeM hAMkate haiN| pragatizIla vizva meM unakA koI sthAna nahIM hai| ve una prANiyoM ke samAna haiM jo sUryodaya hone para kisI aMvarI jagaha meM jA chipate haiN| zavapUjA : jIvana kA artha hai zarIra aura AtmA kA sambandha / jahA~ zarIra AtmA ke liye hotA hai, AdhyAtmika vikAsa meM sahAyatA detA hai, usa vyaktitva ko prANavAna kahA jAtA hai| isake viparIta jahA~ zarIra apane Apa meM sAdhya bana jAtA hai, usake liye AtmA kI upekSA hone lagatI hai, vahA~ cetana ke sthAna para jar3a kI upAsanA prArambha ho jAtI hai| jIvana ke sthAna para mRtyu kI pUjA hone lagatI hai / vyakti ke samAna dharma, rAjanIti, samAja Adi sabhI kSetroM meM pUjA ke donoM rUpa milate haiN| jo dharma isa bAta ko dhyAna meM rakhakara calatA hai ki jar3a cetana ke liye hai, bAhya kriyAkAMDa, vezabhUSA Adi bAteM AtmA ke vikAsa ke liye haiN| sAtha hI jaba yaha dekhatA hai ki ve Atma-vikAsa meM bAdhA DAla rahI haiM, mithyA ahaMkAra tathA rAga-dveSa ko bar3hA rahI haiM to unheM paristhiti ke anusAra badalane yA chor3ane ke liye taiyAra rahatA hai; usakI zakti kSINa nahIM hotii| isake viparIta jo dharma rUr3hi tathA paramparA ke nAma mahatva dene lagatA hai taba usakI prANazakti kSINa hotI calI para ina bAtoM ko jAtI hai| vaha

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[14] Atma-sAdhanA kA mArga na rahakara ahaMkAra poSaNa kA vikAsa ke sthAna para usakA AvaraNa ho jAtA hai| zava kI pUjA prArambha ho jAtI hai| mArga bana jAtA hai, Atma vahA~ prANa ke sthAna para kucha dina pahale kazmIra meM suhammada ke bAla ko lekara tUphAna khar3A ho 34 gyaa| muhammada ne paramAtmA para vizvAsa aura vizva bandhutva kA sandeza diyA thA / unhone apane zarIra, vastra yA anya kisI jar3a vastu ko pUjane ke liye nahIM kahA thA / islAma jar3a bastuoM kI pUjA ko kupha yA nAstikatA kahatA hai kintu usakA maMDA lekara calane vAle muhammada ke bAla ko lekara par3ausI kA galA kATane ko taiyAra ho gaye / cetana ke sthAna para zava ke pujArI bana gaye / mana sandeha meM par3a jAtA hai ki unheM musalamAna kahA jAya yA nahIM / 1 IsAI dharma meM cAra sau varSa pahale meM unakI lAza rakhI huI hai| aura lAkhoM IsAI darzana karane ke kI sevA karane aura zatru ko bhI anuyAyioM ke liye usa lAza kA nahIM rahA / jeviyara nAma ke santa huye the / govA samaya-samaya para usakA pradarzana kiyA jAtA hai liye ikaTThe ho jAte haiN| IsA ne dukhiyoM gale lagAne kA sandeza diyA thA / kintu jitanA mahatva hai utanA una sandezoM kA aMgreja zAsaka use bhArata ke svatantra hone eka varSa taka vaha sthAna nikalate rhe| sAMcI ke sammAna ke sAtha use buddha kA eka dAMta sAMcI ke khaMDaharoM meM milA thaa| iglaiMDa le gaye aura laMdana ke saMgrahAlaya meM rakha diyaa| para bahumUlya nidhi ke rUpa meM use vApisa lAyA gyaa| sthAna para ghUmatA rhaa| svAgata meM bar3e-bar3e julUsa bihAra kA punaruddhAra kiyA gayA aura vahA~ atyanta sthApita kara diyA gyaa| baha dA~ta bahuta bar3A hai, isa AdhAra para kucha vidvAnoM kI mAnyatA hai ki vaha manuSya kA nahIM ho sakatA / isI prakAra paTane ke saMgrahAlaya meM eka sira rakhA huA hai| kahA jAtA hai ki vaha buddha ke pradhAna ziSya sAriputra kA hai| prANIzAstriyoM ko isameM bhI sandeha hai| unakI dhAraNA hai ki manuSya kI khopar3I usa prakAra kI nahIM ho sakatI / kucha bhI ho, bhagavAna buddha kA sandeza thA ki pratyeka vyakti apanI buddhi se socakara cale / ve yaha bhI nahIM cAhate the ki sarvasAdhAraNa unakI bAtoM ko binA soce-samajhe mAna le| phira bhI anuyAthiyoM dvArA dA~ta aura khopar3I ko mahatva denA samajha meM nahIM AtA /

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[15] f jisakA upayoga samApta ho bhAratIya saMskRti meM zava ko jalA dene kI prathA hai| usakI dhAraNA hai ki jo zarIra AtmA kA adhiSThAna nahIM rahA, yA use surakSita nahIM rakhanA caahiye| aisA zarIra jAtA hai| bhUta-pretoM kA aDDA bana vaiyaktika zaba jalA dene kI prathA hone para bhI sAMskRtika kSetra meM vaha paramparA nahIM aaii| vahA~ aba bhI una bAtoM ko ghasITA jA rahA hai jinakI upayogitA samApta ho cukI hai| prAcInatA ke nAma para vyartha kI bAtoM ko mAnava buddhi para lAdA jA rahA hai| saMskRti ke zava hamAre jIvana ko ghere huye haiM aura naI prANa zakti kA virodha kara rahe haiN| itanA hI nahIM, una zavoM ko AdhAra banA kara aneka mithyA dhAraNAyeM panapa rahI haiM jo bhUta-pretoM ke samAna sAdhAraNa janatA ko DarAtI haiN| aisA lagatA hai jaise una zavoM kI pUjA na karane para ve khA jaayeNgii| naI bAta ko socane taka meM 'bhaya' hotA hai / dharma eka pradIpa ke samAna hai kintu pradIpa kA artha hai vaha agnizikhA jo cAroM ora prakAza phailAtI hai| tela aura battI pratikSaNa apanI Ahuti dekara usa jyoti ko prajvalita rakhate haiN| miTTI kA pAtra jisameM tela aura battI rakhe jAte haiM kevala bAhya AdhAra hotA hai / vaha miTTI yA sonA, cAMdI, pItala Adi kisI dhAtu kA ho sakatA hai kintu yadi miTTI kA diyA jalAne vAlA isa bAta kA Agraha kare ki sone ke pAtra meM prajvalita zikhA prakAza nahIM de sakatI athavA sone ke pAtra vAlA agnizikhA kI upekSA karake isa bAta kA garva kare ki usakA pAtra sone kA hai to donoM ko jar3a pUjaka kahA jAyagA / donoM prakAza ko chor3a kara andhere meM bhaTakate haiN| eka ko gudar3I kA ahaMkAra hai aura dUsare ko mukuTa kA / donoM satya se dUra cale jAte haiN| prakAza ke sthAna para ahaMkAra ke upAsaka bana jAte haiN| 1 Atma-sAdhanA meM bAhya AcAra kA sthAna pAtra ke samAna hai| koI gerue kapar3e pahana kara usa jyoti ko prajvalita karane kA dAvA karatA hai, koI sapheda kapar3e pahanakara, koI jaTA bar3hAkara, koI ustare se mu~DAkara ora koI bAla naucakara | kintu yadi Atma-jyoti prajvalita nahIM hotI to saba vyartha hai / unakI utkRSTatA tathA hInatA kA mApadaMDa 'jyoti' hai, apane Apa meM unakA koI mUlya nahIM hai / 'jyoti' na hone para bhI unheM mahatva denA 'zavapUjA' hai| / tela aura battI ke sthAna para hama una sAdhanA paddhatiyoM ko rakha sakate haiM jo AtmA kA mAlinya dUra karatI haiN| koI ghI kA diyA jalAtA hai, koI tela kA ora koI moma kA upayoga karatA hai| prakAza prApta hone para kisI 1

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[ 16 ] ko bhI heya nahIM kahA jA sktaa| vyakti ko apanI suvidhAnusAra samI kA upayoga karane kI chUTa hai| isI prakAra AtmA kI jyoti ko prajvalita karane ke liye koI svAdhyAya kA mAga apanAtA hai, koI dhyAna kA, koI hukhiyoM kI sevA kA aura koI tapasyA kA / sarvatra yaha Avazyaka hai ki vyaki kaSAya, moha kobacI ko jalAnA calA jAya / battI jitanI jalegI, prakAza utanA hI adhika hogaa| isake viparIta use jitanA surakSita rakhA jAyagA, prakAza kI mAtrA utanI hI zUnya hogii| prakAza prApta hone para bhI dUsare ke tela yA battI kI nindA karanA ekAMtavAda hai jo mithyAtva kA rUpAMtara hai| kintu prAyaH dekhA gayA hai ki hama apane ahaMkAra ko jalAne ke sthAna para siddhAnta kI Ar3a lekara usakA poSaNa karane lagate haiN| dharmAcAryoM meM apaneapane siddhAnta ko utkRSTa siddha karane kI hor3a cala par3atI hai| unheM jIvana meM utArane kI itanI cintA nahIM rahatI jitanA usakA Dhola pITakara dUsare ko cupa karane kii| isa prakAra siddhAnta AtmA ke AvaraNa banakara garva kA poSaNa karane lagate haiN| jIvana ke preraka tatva nahIM rhte| vAstava meM dekhA jAya to siddhAnta kitanA hI UMcA ho jaba taka jIvana meM nahIM utaratA usakA koI mUlya nahIM hai| aisA siddhAnta niSprANa zava ke samAna hotA hai aura usakA nAma lekara hama Atma-vikAma ke sthAna para ahaMkAra kI puSTi karane lagate hai| udAharaNa ke rUpa meM anekAMta ko prastuta kiyA jA sakatA hai| yaha eka siddhAnta hai jo jhagar3oM kA anta kara sakatA hai| usakA takAjA hai ki hama apanI mAnyatA yA dRSTikoNa ko dUsare para lAdane ke sthAna para usake dRSTikoNa ko samajhane kA upAya kreN| usakI bhAvanAoM aura anubhUtiyoM ko apanI bhAvanAeM evaM anubhUtiyAM banAkara dekheN| isIkA dUsarA nAma samatA hai jo ki jaina sAdhanA kA eka mAtra lakSya hai| kintu yadi koI samatA kI ghoSaNA para bhI apane ko dUsare se utkRSTa samajhatA hai, pratyeka bAta para dUsare ko zithila yA patita kahatA hai to vaha samatA ko chor3akara viSamatA ke mArga para cala par3atA hai| maukhika ghoSaNA mAtra se samatA kA upAsaka nahIM kahA jA sktaa| samatA kI upAsanA kA hI dUsarA nAma 'sAmAyika' hai| yaha sAdhu kA jIvana prata hotA hai| uttarAdhyayana sUtra meM pAyA hai ki bhramaNa kA artha hai samatA kA upAsaka) ise chor3a dene para kisI ko yaha adhikAra nahIM rahatA hai ki apane Apako zramaNa kaha ske| yaha samatA kI zavapUjA hai, cetana pUjA nhiiN| anekAMta dUsare ke dRSTikoNa ko samajhane para bala detA hai| lokatantra ke isa yuga meM isa bAta ko bahuta mahatva diyA jAtA hai ki pratyeka vyakti ko apane

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[ 17 } vicAra prakaTa karane kA pUrA adhikAra hai kintu vastusthiti minna hai| hamArI icchA yaha rahatI hai ki sarvasAdhAraNa dUsare ke vicAroM ko na sune| dhArmika jagat meM yaha sikhAyA jAtA hai ki virodhI vicAroM ko sunanA mikhyAla hai aura mithyAtva pApa hai| dharma meM zraddhA rakhane vAle pratyeka vyakti ko isa pApa se bacanA caahiye| sAvadhAna rahane para bhI yadi virodhI kI bAta kAna meM par3a jAya to use hRdaya meM sthAna nahIM denA caahie| usake guNoM para dhyAna na dekara doSa nikAlane kA prayAsa karate rahanA caahie| samyaktva kI rakSA ke nAma para kiyA jAne vAlA yaha prayala anekAnta ko chor3akara ekAMta kI upAsanA hai| jena paribhASA meM ise mithyAtva kahA jaaygaa| hama pratidina sarvamaitrI kI ghopaNA karate haiN| mitratA kA artha hai dUsaroM ke prati ghRNA ke sthAna para prema kI sthApanA kintu yadi hama apane sAthI ke doSa pragaTa karane meM lage rahate haiM, use sammAna yA satkAra nahIM denA cAhate to isakA artha hai ki hamArI mitratA kI ghoSaNA vaMcanA hai, dambha hai| usake dvArA hama apane Apako Thagate haiN| jo vyakti pratidina prAtaH aura sAyaM donoM samaya sacce mana se mitratA kI ghoSaNA karate haiM, usake mana meM kisI ke prati ghRNA nahIM raha sktii| vaha saba se prema karegA, sabhI kA Adara karegA, sarvatra doSoM ko chor3a kara guNa-grahaNa karane kA prayatna kregaa| isake binA mitratA kI ghoSaNA kevala zavapUjA hai| vicAroM ke do rUpa hama jo bhojana karate haiM vaha do prakAra se pariNata hotA hai| jo paca jAtA hai vaha rakta, mAMsa Adi dhAtuoM meM pariNata hokara zarIra kA poSaNa karatA hai| jo nahIM pacatA zarIra use mala ke rUpa meM bAhara nikAla detA hai| yadi vaha bAhara nahIM nikalatA to vikAra utpanna karatA hai, zarIra ko viSAkta kara DAlatA hai| yahI bAta vicAroM kI hai| vizva eka pAThazAlA hai, usase naye-naye vicAra milate rahate haiN| pustaka tathA vidvAnoM se bhI vicAra prApta hote haiN| jo hamAre jIvana meM ghula jAte haiN| kucha aise hote haiM jinheM pacAnA sambhava nahIM hotaa| be jIvana meM nahIM utrte| unheM mulA denA cAhiye yA taTastha vRtti rakhanI caahiye| aisA na hone para ye durAmaha utpanna karate haiM jo ki mana kA roga hai|

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[18] dharma ke kSetra meM yaha durAgraha unmAda bana jAtA hai aura aneka rUpoM meM pragaTa hotA hai / isakA pahalA rUpa ahaMkAra hai / pratyeka dharma ne satya, ahiMsA Adi ucca siddhAnta upasthita kiye haiN| ve jyoM-jyoM jIvana meM utarate haiM vyakti adhikAdhika vinamra tathA zAMta hotA calA jAtA hai usakI dRSTi apane doSoM para rahatI hai aura dUsare ke guNoM para / kintu jaba ve nahIM pacate to unakA nArA lagAkara 1 apane ko UMcA siddha karane kA prayatna kiyA jAtA hai| hamArA lakSya Atmazuddhi ke sthAna para ahaMkAra kI pUrti bana jAtA hai| yaha do prakAra se kI jAtI hai| pahalA prakAra sAmpradAyika ghRNA kA hai| pratyeka dharma nAyaka tathA usakA anuyAyI dUsare sampradAya ke prati ghRNA pragaTa karake apane ahaMkAra kA poSaNa karatA hai / dUsarA rUpa vaiyaktika ahaMkAra kA hai, jahAM AdhyAtmika guNa na hone para bhI veza-bhUSA Adi ke AdhAra para eka vyakti apane ko dUsare vyakti se utkRSTa samajhane lagatA hai| eka jagaha unmAda sAmpradAyikatA kA rUpa le letA hai aura dUsarI jagaha bAhya pradarzana kA / donoM paristhitiyoM meM satya pIche chUTa jAtA hai aura mithyA ahaMkAra jIvana kA saMcAlana karane lagatA hai / anapace vicAroM kA dUsarA rUpa andhazraddhA hai / upaniSadoM meM satya ke sAkSAtkAra kI tIna dazAeM batAI gaI haiN| pahalI dazA zravaNa kI hai, isakA artha hai, zAstra yA guru kI bAta ko zraddhApUrvaka sunanA / usa samaya, usake satyAsatya kI ora dhyAna nahIM diyA jAtA, kevala yaha jAnane kA prayatna rahatA hai ki kyA kaha rahe haiN| dUsarI dazA manana kI hai, isakA artha hai yuktipUrvaka vicAra karanA ki vaha bAta kahA~ taka ThIka hai / tIsarI dazA nididhyAsana kI hai arthAt usa satya kA sAkSAtkAra karanA yA jIvana meM utAranA / isa dazA meM vicAroM kA paripAka ho jAtA hai / jo vyakti dUsarI dazA ko nAstikatA kahakara pahalI hI meM baiThA rahatA hai usakA vikAsa nahIM hotA / dhAraNAeM apane Apa meM satya hone para bhI usake liye mithyAtva kA rUpa le letI haiM kyoMki vaha unheM kadamAha pUrvaka pakar3atA hai| usakI buddhi prakAza prApta karane ke sthAna para andhakAra meM bhaTakatI rahatI haiN| tattvArtha sUtra meM samyagjJAna kA yahI bheda kiyA gayA hai / eka hI dhAraNA jaba samajha kara banAI jAtI hai to vaha samyagjJAna meM AtI hai / usIkA AdhAra yadi durAgraha hai to mithyA ho jAtI hai / yaha durAgraha kahIM pravarttaka, kahIM zAstra, kahIM paramparA aura kahIM bAhya AcAra ko lekara khar3A hotA hai| prAyaH dekhA gayA hai ki vibhinna sampradAyoM ke anuyAyI pratyeka vicAra

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[ 16 ] ke liye apane-apane pravartaka ke zabdoM ko pakar3e rahate hai aura unheM pada-pada para. doharAte rahate haiN| ve apanI buddhi se socanA aura apanI AMkhoM se dekhanA banda karake acetana vastra ke samAna unhIM ke pravAha meM baha jAnA cAhate haiN| isa prakAra ke pravAha ko pragati nahIM kahA jA sktaa| pragati kA artha hai svayaM soca samajha kara svatantratA pUrvaka kadama bddh'aanaa| mahApuruSa ke pIche Azrama yA anya prakAra kI saMsthAoM kA jAla khar3A ho jAtA hai| ve usake zabdoM ko doharAte rahate hai aura svatantra vicAroM ko daNDita karane kA prayala karate rahate haiN| vicAroM kA ajINa unheM unmatta banA detA hai| dharma kA rakta raMjita itihAsa anapace vicAroM kA itihAsa hai| DakAra usI bhojana kI AtI hai jo nahIM pacatA aura chAtI para rakhA rahatA hai| dUSita vAyu Upara uThatI hai aura taba taka cena nahIM par3atA jaba taka vaha bAhara nahIM nikala jaatii| isI prakAra anapace vicAra hamArI chAtI para dhare raha jAte haiN| ahaMkAra mizrita vAyu becainI paidA karatI hai aura unheM ugalane ke lie ukasAtI rahatI hai| jaba ugala dete haiM to kSaNika zAMti milatI hai| isa ugalane ke lie zrotAoM kI AvazyakatA hotI hai aura unheM ekatrita karane ke lie mithyA ADambara evaM prapaMca race jAte haiM, jinheM 'prabhAvanA' kahA jAtA hai| pradIpa ko apane prakAza ke lie ghoSaNA karane kI AvazyakatA nahIM hotii| vaha jalatA hai aura prakAza apane Apa phailatA hai| ghoSaNA kI AvazyakatA kevala bujhe hue miTTI ke pAtra kI hotI hai, jo isa AdhAra para sammAna prApta karanA cAhatA hai ki usakA kabhI prakAza ke sAtha sambandha rahA hai| prAyaH dekhA gayA hai ki jo vyakti vartamAna ko ujjvala nahIM banA sakatA, vahI atIta kI DoMge hAMkatA hai / yahI bAta dhArmika paramparAoM kI hai| Adarza aura ahaMkAra jaina dharma kA kathana hai ki vastu kA apane Apa meM koI mUlya nahIM hotaa| usakA nirdhAraNa grahaNa karane vAle kI manovRtti ke AdhAra para kiyA jAtA hai| vahI vyakti eka ke liye Atma-zuddhi kA preraka ho sakatA hai, dUsare ke liye krodha yA dveSa kA aura tIsare ke lie rAga yA moha kaa| aisI sthiti meM yaha nahIM kahA jA sakatA ki use svIkAra karane vAle samo manuSyoM ko eka-sA lAbha hogaa| dharma saMsthA ke ghaTaka tIna tattva mAne jAte hai-deva, guru aura dharma / deva tattva usa lakSya ko pragaTa karatA hai jahA~ hameM pahu~camA hai, vaha Atma zuddhi

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[ 20 ] kI carama sImA hai| guru usa lakSya ko sAmane rakhakara calane vAle pathika hai, ve apane jIvana tathA upadezoM dvArA vahA~ pahu~cAne vAle patha ko Alokita karate rahate haiN| dharma usa patha kA nAma hai, jise ahiMsA, saMyama, tapa Adi zabdoM dvArA prakaTa kiyA jAtA hai| pratyeka jaina apane jIvana vrata ke rUpa meM ina tInoM tattvoM ko svIkAra karatA hai aura usase AzA kI jAtI hai ki apanI pratyeka ilacala meM unakA dhyAna rkkhe| inakI upekSA karane para kisI vyakti ko jaina hone kA adhikAra nahIM hai| pAribhASika zabdoM meM ise samyaktva kahA jAtA hai, jo AdhyAtmika vikAsa kI pahalI sIr3hI hai| kintu yahA~ yaha samajhane kI AvazyakatA hai ki inheM apanAne kA kyA artha hai ? udAharaNa ke rUpa meM hama bhagavAna mahAvIra ko leM, ve deva tattva meM Ate haiN| unheM apanAne kA eka artha hai unake jIvana ko Adarza mAna kara tadanusAra calane kA prayala krnaa| ve vItarAga the| AtmA ke samasta doSoM ko dUra kara cuke the, usI prakAra hama bhI apane doSoM aura durbalatAoM para vijaya prApta karane kA abhyAsa kreN| dUsarA artha hai unake sAtha kisI prakAra kA sambandha jor3a kara apane ko dUsare se utkRSTa smjhnaa| yadi koI unheM gAlI detA hai yA apamAna karatA hai to hama ise apanA apamAna samajhate haiN| isI prakAra unakI pratiSThA ko apanI pratiSThA mAnate haiN| jaba koI unheM burA kahatA hai to usase lar3ane ko taiyAra ho jAte haiN| aura jaba koI unake guNagAna karatA hai to mana hI mana prasanna hote haiN| bhagavAna kA mAna aura apamAna. nindA aura stuti sabhI ke prati samabhAva thaa| yahI unakI jIvana-sAdhanA thI aura yahI updesh| kintu hama unakA nAma lekara rAga-dveSa ke adhIna ho jAte haiN| kyA ise vItarAga kI bhakti kahA jAyagA ? vastusthiti yaha hai ki hama vItarAga kI Ar3a lekara apane ahaMkAra kI puSTi karane lagate haiN| vahAM bhagavAna Adarza na raha kara asmitA yA ahaMkAra ke pratIka bana jAte haiN| isa prakAra manovRtti badalane para hama satya se dUra haTane lagate haiN| zAstrIya zabdoM meM samyagdarzana ke sthAna para mithyAtva kA praveza hone lagatA hai| apane devatA ke sacce-kuThe guNa gAye jAte haiM aura dUsare devatA ke doSa nikAle jAte hai| jAti, kuna, dhana-sampatti Adi jina bAtoM ke abhimAna ko unhoMne hameM batAyA unhIM ko lekara unakA guNa gAna karane lagate haiN|

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[ 21] deva ke samAna guru kI upAsanA bhI donoM prakAra se ho sakatI hai| saccA , sAdhaka guru ke jIvana se preraNA prApta karatA hai aura usake upadezoM para calane ke liye prayatnazIla rahatA hai| aisI sthiti meM guru Adarza kA kAma karatA hai| vahI jaba ahaMkAra kA pratIka bana jAtA hai to anuyAyI AcaraNa ke sthAna para pradarzana kI ora jhuka jAtA hai| guru ke nAma ke sAtha sacce-jhUThe vizeSaNa lagAkara Dhola pITatA hai, unake jIvana ke sAtha anahonI ghaTanAoM kA sambandha jor3akara pracAra karatA rahatA hai| dUsare guruoM meM doSa nikAlakara apane guru ko utkRSTa batAtA hai| yadi guru ke viruddha koI bAta sunatA hai tI kahane vAle ke sAtha lar3ane ke liye taiyAra ho jAtA hai| isa prakAra Atmazuddhi ke sthAna para kaSAyoM kA poSaNa karane lagatA hai| __yahA~ eka bAta aura hai| deva atIta kI vasta haiN| ve apane Apa kucha nahIM krte| unakA nAma lekara saba kucha anuyAyI dvArA kiyA jAtA hai| kintu guru kA astitva vartamAna kAla meM hotA hai| yadi anuyAyI ke samAna vaha bhI kaSAyoM se abhibhUta hai to buddhi para gaharA AvaraNa chA jAtA hai| aisI sthiti meM satya kA mAna honA atyaMta kaThina hai| guru apane ahaMkAra kA poSaNa karane ke liye anuyAyI ko pathabhraSTa karatA rahatA hai aura pUjA pratiSThA Adi ke mithyA pralobhana guru ko satya nahIM prakaTa karane dete| mithyA pradarzana dharma kA Avazyaka tattva bana jAtA hai aura saMskRti, prabhAvanA Adi zabdoM dvArA sacAI para paradA DAlane kA prayana kiyA jAtA hai| tImarA tattva dharma yA patha hai| isakI carcA bhI donoM rUpoM hotI hai| sacce sAdhaka ahiMsA, satya, saMyama Adi ko jIvana meM utArate haiM phira bhI sabhI ke prati namra rahate haiN| dUsarA rUpa vidyAjIvI varga meM milatA hai| ve una bAtoM kI bhArI bharakama zabdoM meM carcA karate haiN| choTI-choTI bAtoM para zAstrArtha karate haiM aura dUsare ko parAjita karake gaurava kA anubhava karate haiN| unake liye siddhAnta jIvana meM utArane ke sthAna para ahaMkAra tRpti ke sAdhaka bana jAte haiN| isa prakAra hama dekhate haiM ki jIvana ko U~cA uThAne vAle tattva bhI ahaMkAra ke sAtha milakara patana kA kAraNa bana jAte haiN| jaba taka ahaMkAra dhana-sampatti Adi kisI jar3a vastu ke sAtha milA rahatA hai taba taka usakI nindA kI jAtI hai| usakA pradarzana karate huye kucha mimaka yA saMkoca bhI hotA hai| kiMtu jaba vahI AIkAra AdhyAlikatA kA caugA pahina letA hai to bhAphnA kaThina ho jAtA hai| vartamAna vizva kA yahI abhizApa hai| ahaMkAra rASTrI

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[22] yatA, dharma saMskRti Adi kA cogA pahinakara vikarAla tAMDava kara rahA hai| mAnava cetanA kuMThita ho rahI hai| samajha meM nahIM AtA ki use heya samakeM yA upAdeya / santa aura netA dharma, rAjanIti, samAja, zikSA, kalA Adi pratyeka kSetra meM do prakAra ke vyakti milate haiN| pahalA prakAra unakA hai jo sacce sAdhaka hote haiM / unakA ekamAtra lakSya sAdhanA hotA hai| usake pIche apane Apako bhUla jAte haiM / aise sAdhakoM ko 'santa' kahA jAtA hai| unheM na anuyAyiyoM kI ciMtA rahatI hai aura na isa bAta kI phikra rahatI hai ki koI unakI bAta mAne / lakSya ko prajvalita rakhane ke liye apanI Ahuti dete cale jAte haiN| tapasyA unakA svabhAva bana jAtA hai| ve usake dvArA kisI bAhya vastu ko nahIM prApta karanA cAhate / yaza-kIrti kI kAmanA bhI nahIM rahatI / pratyuta use sAdhanA meM vibha mAnate haiN| svayaM jalakara 'prakAza' denA unakA jIvana bana jAtA hai| 0 dUsarA prakAra una vyaktiyoM kA hai jo santoM ko kendra banA kara dIvAreM khar3I karate haiN| pratyeka ko yaha cintA rahatI hai ki usako dIvAra dUsare se U~cI dikhAI de / ve Dhola bajAte haiN| pratyeka yaha cAhatA hai ki usakA r3hola dUsare kI apekSA adhika sunAI de / isa prakAra DholoM meM pratispardhA cala par3atI hai / sarvasAdhAraNa ke kAna phUTane lagate haiN| bAdhya hokara use kAnoM meM u~galI lagAkara calanA par3atA hai| dharma ke prati varttamAna mAnava kI upekSA kA mUla kAraNa yahI hai| ina Dhola bajAne vAloM ko netA kahA jAtA hai| ve na svayaM jalanA cAhate haiM aura na yaha cAhate haiM ki koI dUsarA jalakara prakAza phailAe / unmukta prakAza ko mithyAtva nAstikatA, anuzAsanahInatA, ucchRMkhalatA Adi zabdoM dvArA gAliyA~ dete rahate haiM / prajvalita pradIpa ke sthAna para ve bujhI huI battI aura miTTI ke pAtra ko adhika pasanda karate haiM / isa bAta ke gIta gAte haiM ki vaha kisa rUI kI banI huI hai, kahA~ kahA~ jalI aura kitane dina jalI ? diyA kitanA bar3A hai usake andara kitanA tela A sakatA hai aura vaha miTTI, patthara, sonA, cA~dI yA anya kisa vastu kA banA huA hai| jalate hue aMgAra ko chUne kA unameM sAhasa nahIM hotA, usake sthAna para bujhe huye koyale ke gIta gAve rahate haiN| usakI rakSA ke liye bar3e-bar3e makAna banAte haiM, mUrti sthApita karate haiM, pustakeM chApate haiM, sabhA sammelanoM meM usake atIta ke guNa gAkara gaurava kA anubhaba karate haiN|

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saMta ke liye jIvana kA preraka tattva dharma hotA hai aura netA ke liye paMtha / dharma antarAtmA kI jyoti hai aura paMtha usakA AvaraNa, jisakA janma ahaMkAra se hotA hai| dharma usa prakAza stambha ke samAna hai jo patha ko Alokita karatA rahatA hai| kiMtu pathika usakA sahArA lekara svayaM Age bar3hate cale jAte hai| vaha na kisI ko bulAtA hai aura na apane Alokita hone kI ghoSaNA karatA hai| isake viparIta pantha nirantara ghoSaNA karatA hai, isa bAta kA dAvA karatA hai ki usake pAsa jo mRtpAtra hai vaha to prakAza detA hai aura dUsaroM ke pAsa jo mRtpAtra haiM vaha vaisA nahIM dete| vastutaH dekhA jAya to prakAza ko ghoSaNA kI AvazyakatA nahIM hotii| yaha AvazyakatA aMdhakAra ko hI hotI hai| saMta anuyAyiyoM kI cintA nahIM krtaa| pratyuta sAdhanA meM vighna samamakara unase katarAtA hai| dUsarI ora netA anuyAyioM kA saMgraha karane ke liye ADaMbara evaM pradarzana karatA hai, naye-naye jAla racatA hai dUsare zabdoM meM yo kahA jA sakatA hai-anuyAyI usake anuyAyI nahIM rahate vaha svayaM unakA anuyAyI bana jAtA hai| santa jJAna kA upAsaka hotA hai aura netA zakti kaa| santa AvaraNoM ko haTAnA cAhatA hai aura netA anuzAsana ke nAma para naye-naye AvaraNa khar3e karatA jAtA hai| saMta svataMtratA kA upAsaka hotA hai aura netA bandhana kA, jise vaha saMgaThana, anuzAsana, maryAdA Adi zabdoM dvArA pragaTa karatA hai| dUsarI ora svatantratA ko ucchRkhalatA kahakara usakI nindA karatA hai| netRtva kA AdhAra sarvatra vAstavika guNa nahIM hote| eka vyakti, tyAga, tapasyA, janasevA, vidvattA, pratibhA Adi vAstavika guNoM ke kAraNa sammAna prApta karatA hai| usake pIche eka aisA varga khar3A ho jAtA hai jo vAstavika guNa na hone para bhI taraha-taraha se usake sAtha apanA sambandha jor3atA hai aura isa prakAra pratiSThA prApta karanA cAhatA hai| koI apane ko usakA vaMzaja batAtA hai, koI usakI gaddI kA adhikArI, koI usa sarIkhI vezabhUSA banAkara yaha dAvA karatA hai ki mujha meM ve sabhI guNa A gaye haiN| koI dina rAta usake nAma kI raTa lagAye rahatA hai| isa prakAra vividha pradarzanoM dvArA anuyAyiyoM kI vicAra zakti ko mUrchita karane kA prayala kiyA jAtA hai| aisA bhI hotA hai ki eka vyaki nijI guNoM ke kAraNa sammAna prApta karatA hai aura sarva sAdhAraNa ko apanA sandeza sunAne lagatA hai| anuyAyioM kI saMkhyA uttarottara bar3hatI calI jAtI hai| eka dina use bhAna hotA hai ki mujhe apanI dhAraNAoM meM kucha

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[ 24 ] parivartana karane kI AvazyakatA hai| satya kI sphUrti hone para bhI usameM parivatana karane kA sAhasa nahIM rahatA / pratiSThA kA vyAmoha aMtarAtmA ko dabA detA hai / phalasvarUpa vaha usI asatya kA samarthana karatA calA jAtA hai| anuyAyI netA ko satya para nahIM Ane dete| dUsarI ora anuyAyiyoM meM yadi koI matabheda prakaTa karatA hai to rant nAstika, mithyAtvI, kAphira Adi zabdoM dvArA bhartsanA kI jAtI hai| sAmAjika bahiSkAra kiyA jAtA hai| dharmasaMsthA hiMsaka tathA vyabhicArI ko sahana kara sakatI hai kintu aise vyakti ko sahana nahIM karatI / muMDakopaniSad meM santa kI upamA pakSI aura jalacara se dI gaI hai| AkAza meM unmukta bihAra karane vAlA pakSI lakSya ko sAmane rakhakara sahaja preraNA se Age bar3hatA calA jAtA hai| kisI pUrva nirmita mArga kA anusaraNa nahIM krtaa| sAtha hI apane pIche koI cinha nahIM chor3atA / isIko paramahaMsagati kahA jAtA he | jala meM vihAra karane vAle prANI pratyeka halacala ke sAtha naye mArga kI racanA karate haiN| vAstava meM dekhA jAya to sAdhanA ke kSetra meM saMgharSa kA hI mahatva hai, vaha jitanA kaThora hogA, vyakti utanA hI U~cA utthegaa| isake viparIta jo vyakti saMgharSa se bacane ke liye bane-banAye mArga para calatA hai, AdhyAtmika kSetra meM use sAdhaka nahIM kahA jAtA, anuyAyI bhale hI kahA jaae| yahA~ pratyeka vyakti kI apanI rAha hotI hai aura usa para kAMTe biche rahate haiM / santa una kAMToM se yuddha karatA huA bar3hatA calA jAtA hai, pIche mur3akara nahIM dekhatA, ki usakA koI anusaraNa kara rahA hai yA nhiiN| isake viparIta netA sIdhI sar3aka kA pralobhana dekara anuyAyiyoM ko ikaTThA karatA rahatA hai / calane vAloM ko dhana, sampatti, vimAna tathA apsarAoM ke AkarSaNa upasthita karatA hai / isa bAta ko bhUla jAtA hai ki sar3aka bhUtala para hI banatI hai| Atma-vikAsa kA kSetra usase Upara hai vahA~ sar3aka nahIM bntii| saMta AkAza meM vicaraNa karane vAle bAdaloM ke samAna hote haiN| nadI, sarovara tathA gaDDoM meM par3A bhUtala kA pAnI tapasyA karatA hai aura sUrya kI kiraNoM kA sahArA lekara Upara uThatA jAtA hai, sArI gandagI aura maila nIce chor3a detA hai| bAdaloM kA rUpa lekara AkAza meM vicaraNa karatA hai aura tape hue bhUtala ko dekhakara barasane lagatA hai / santoM kA bhI yahI krama hai| rAjA ho yA raMka, brAhmaNa hoM yA zudra pratyeka vyakti tapasyA dvArA santa bana sakatA hai, vahA~ vaMzaparamparA yA atIta nahIM dekhA jAtA kintu vartamAna dekhA jAtA hai / 1

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[ 25 ] siddhAnta vahI pAnI jaba girizikharoM para barasatA hai to jamakara barpha bana jAtA hai / hima dhavala U~ce zikhara dUra se suhAvane dikhAI dete haiM, kintu vAstava meM ve patthara ke bane hote haiM, pAnI ko bhI patthara banA dete hai| vahA~ upayogitA ke sthAna para pradarzana yA zobhA kI mAtrA adhika hotI hai, unakI tulanA netAoM ke sAtha kI jA sakatI hai| jo bAhara se yaha ghoSaNA karate haiM ki hama siddhAnta ke anuyAyI haiM, kintu antara se apane ahaMkAra ko poSaNa karane meM lage rahate haiN| saMta siddhAnta ko jIvana meM utArane ke lie svayaM pighalatA hai aura netA siddhAnta ke dvArA apane ahaMkAra kA poSaNa karate haiN| unakA AvaraNa hotA hai, antarAtmA nahIM / zikharoM se bahane vAlA pAnI dhArA kA rUpa le letA hai aura vaha upatyakAoM tathA maidAnoM ko lAMghatI huI samudra meM jA milatI haiN| dhArA meM jitanA vega hotA hai utanI hI vaha adhika zaktizAlI mAnI jAtI hai| vaha manuSya tathA anya vastuoM ko bahA le jAtI hai, kintu usa pravAha ko pragati nahIM kahA jA sakatA / pragati kA artha hai apane pairoM para khar3e hokara lakSya kI ora bar3hanA / svataMtratA usakA Avazyaka tattva hai aura pravAha meM vivazatA yA parAdhInatA rahatI hai / vaha kahIM mAnasika hotI hai aura kahIM zArIrika / netA apane bhASaNoM tathA pradarzanoM dvArA dhArA kI sRSTi karatA hai jise Andolana kahA jAtA hai / sarvasAdhAraNa usameM bahA calA jAtA hai, usakI pragati vicAra zakti kuMThita kara dI jAtI hai / svatantra cetanA lupta ho jAtI hai, ise pragati nahIM kahA jA sakatA / santoM kI paramparA meM sAdhaka patha pradarzaka ko khojatA hai, vaha usakI vANI se utanI preraNA nahIM prApta karatA jitanI jIvana se| dUsarI ora netA anuyAyI ko khojatA hai, vahA~ bhASaNa evaM pradarzana kA jitanA mahatva hai, utanA jIvana kA nahIM /

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zramaNa saMskRti kA hArda lakSmInArAyaNa bhAratIya, ema0 e0, sAhityaratna jaba kisI saMskRti kA mUlyamApana kiyA jAtA hai, taba do prakAra se vicAra kiyA jAtA hai / eka to aitihAsika dRSTi se ki usakA sthAna kyA rahA hai aura dUsare bhaviSyat dRSTi se ki usa sthAnake kAraNa usameM kucha sambhAbanAeM bhI nihita haiM yA nahIM, yA vaha kevala purAtatva kI vastu mAtra bana gayI hai| saMskRti kI vyAkhyA jitanI sarala hai, utanI hI kaThina bhI 1 parantu sAdhAraNataH vaha samAja ke Antarika vikAsa kI vAhinI hotI hai aura vyakti evaM samAja ke bIca samanvayakArI sambandha bar3hAnevAlI tathA prakRti ko vikRti se bacAkara susaMskRta banAnevAlI hotI hai / saMskRti ke alaga-alaga prakAra bhI hote haiM, jaise bhAratIya saMskRti, pUrvIya saMskRti, pazcimI saMskRti Adi, yadyapi ye saba eka mAnava saMskRti ke hI aMga hote haiN| usI taraha kisI dharma yA darzana ke anusAra bhI saMskRti ke prakAra bana jAte haiM, yathA jaina saMskRti, bauddha saMskRti, muslima saMskRti, isAI Adi / bhArata kI saMskRti aisI aneka pravAhI rahI hai ki ye saba dhArAe~ yA to usase nikalI hotI haiM yA usameM kahIM na kahIM jAkara milI hotI haiM evaM sabase samanvita hokara vaha Age hI bar3hatI rahI hai / isalie vaha gatyAtmaka bhI rahI hai aura kevala purAtatva kI vastu mAtra banakara nahIM raha sakI hai| spaSTa hai ki usakI isa puNyayAtrA meM jaina saMskRti kA bhI mahatva - pUrNaM sAtha rahA hai aura yaha jaina saMskRti aise tattvajJAna se AveSTita hai, jo yuga kI AkAMkSA se viparIta nahIM hai / 1 jaina saMskRti ahiMsAdhiSThita mAnI jAtI hai aura ahiMsA kI carcA yadyapi hara yuga meM hotI AyI hai, lekina isa aNu-yuga meM yaha carcA aba vAstavika AdhAroM para hI cala sakatI hai| bhArata ke sammukha eka cunautI hai ki yA to vaha paramparAgata naitika aura prakArAntara se ahiMsaka rAha chor3a de yA aNu-yuga kA sAmanA apanI saMskRti va usake vividha aMgoM ke sAtha kre| jo saMskRtiyA~ ahiMsA kI bAta kahatI hai, spaSTa hai ki unake lie yaha prazna upasthita hai ki vaha isa cunautI ke lie kitanA sAmAna juTA sakatI hai, usameM aisI kSamatA hai yA nahIM aura usameM yugAnukUla parivartana karane kI yogyatA ho sakatI hai yA nhiiN| isake

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[ 27 1 lie yaha dekhanA hogA ki jaina saMskRti kA hArda kyA hai, usakA baMtara kyA batAtA hai ? jena-dharma yA jaina-darzana vidvAna citaka zrI jenendra kumAra "jaina-darzana" kahanA hI jyAdA pasaMda karate haiM ki jo mokSa-sAdhanA hai, usameM tapa aura saMyama kA sthAna anupameya hai| ahiMsA-ciMtana kI atisUkSmatA taka jena darzana pahuMcA hai| ataH jaina saMskRti, jo zramaNa-saMskRti kA hI mahatvapUrNa aMga hai, ahiMsAniSTha kahI jAtI hai| isa jena saMskRti ko mahAtmA bhagavAnadIna "mAnavatAvAdI" kahA karate the| muni nathamalajI ne isakI AtmA, sthAyobhAva "utsarga" mAnA hai| isameM tapa-lIna hokara sAdhaka apane ko zarIra se itanA alaga kara letA hai, aura vaha bhI sAdhAraNa se sAdhAraNa vyakti hI hotA hai, ki utsarga kI bhAvabhUmi para pahu~cakara vaha apanA balidAna taka de detA hai| yaha sArI vyakti-sAdhanA to hotI hai aura veyaktika mokSa hI jaina dharma kA lakSya hai, lekina isa nivRttiparaka dharma meM kucha aisI bhI bAteM haiM, jo use samAja se vicchinna nahIM kara pAtI evaM jaina saMskRti kA guNa-pradhAna, tapa-pradhAna aura saMyama-pradhAna honA bhI use samAja se bAMdhe rakhatA hai| paM0 indracaMdra zAstrI ne "guNavratoM ko aNuvratoM ke sAtha jor3e rakhanA" Avazyaka mAnA hai, kyoMki jaina-darzana vahI karatA hai| ye aNuvrata yA guNavatta yadyapi Aja viziSTa arthoM meM prayukta hote haiM, lekina jisa mahAvIra svAmI ke dharma meM ve mAnya kiye jAte haiM, ve svayaM apane meM itane krAntikArI the ki kAlanusAra ve una arthoM ko mor3akara hI rahate, yadi ve Aja hote| zabda sajIva taba bane rahate haiM, jaba unake artha vikasita hote jAte haiN| anyathA ve zabda bhI purAtatva kI vastu hI bane raha jAte haiN| mahApuruSa arthoM ko vikasita karate rahate hai, Age bar3hAte hai, unameM prANa-saMcAra karAte haiM, tAki AdhAra to kAyama rahe, para sthiti sthApakatA na jAne paaye| svayaM "ahiMsA" zabda hI isa bAta kA pratIka hai ki hara yuga meM usane navIna artha pAyA hai aura apane ko vyApaka banAyA hai| isalie jaina saMskRti ko bhI una arthoM ko grahaNa karanA hogA, jo malake viparIta ho para yugAnusArI ho| aisA parivartana svayaM jaina dharma meM hotA rahA hai| udAharaNArtha, bhagavAna pArzvanAtha ne cAra hI vrata batAye the, to bhagavAna mahAvIra ne eka aura usameM jor3a diyaa| Aja bhI kaI bAteM chUTa gaI haiM, to kaI jur3a gaI haiN| yaha parivartana hI kisI saMskRti kA prANa hotA hai evaM jIvitAvasthA kA pratIka hotA hai| karanA itanA hI hotA hai ki nIra-kSIra-viveka nyAya ko lAgU karate rheN| hama svIkArya aMza lekara yadi zeSAMza na chor3eM to usa bhAra se

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[ 28 ] yaha saMskRti dabakara purAtatva kI vastumAtra banI rahatI hai / bhagavAn mahAvIra jisa dharma aura saMskRti ke poSaka rahe haiM, vaha isIlie jIvita hai, kyoMki aise lacIlepana kI guMjAiza svayaM unhoMne usameM kara rakhI hai| kImara ne likhA hai ki "jaina dharma guptatA lie nahIM rahA / " isaliye ki mahAvIra ne use samAja meM peza kiyA evaM vaiyaktika mokSavAda ko samAja ke sAtha jor3a diyA / samyak darzana, samyak jJAna va samyak cAritrya jaina darzanAnusAra mokSa ke sAdhana haiN| mokSa to sAdhya hai va ye haiM sAdhana, jo samAja ke AdhAra se hI calAye jA sakate haiN| anyathA donoM hI yadi vaiyaktika bane raheM, to vaha dharma aisI nijI vastu bana jAtI hai, jinakI samAja meM carcA karane kI bhI jarUrata nahIM hai| mokSasAdhanA jaba samAja-nirapekSa hokara calatI hai, to vaha upAsanA taka hI sImita raha jAtI hai| ataH yaha sAdhanA-trayI laukika hI raha sakatI hai| isakI 'alpa' 'madhya' va 'pUrNa' ArAdhanA ke vidhAna kA marma bhI yahI hai| vastutaH 'samyaktva' svayameva isa bAta kA nidarzaka hai ki vaha samAja ke lie, jagat ke lie hai / jIvana yadi "pravRtti - nivRtti kA samanvaya hai," to kriyAtmaka pakSa meM pravRtti ke asat aMza ko chor3akara 'sat' - aMza grahaNa karane kI bhI bAta isIliye kahI gayI hai| sat- aMza ko 'satya' se alaga nahIM kiyA jA sakatA aura satya 'samyakatva' kA bhI vAhaka hotA hai / amara koSa ne 'satya' ke cAra paryAya batAe haiN| 'satyam, tathyam, Rtam aura samyak (samyaMca) / 'samyak cAritrya' meM hiMsA - tyAga anivArya hai evaM bhagavAn mahAvIra ke zabdoM meM "saccaM logaMmi sArabhUyaM / " ataH satya evaM ahiMsA sAtha-sAtha calate haiM / taba satya aura ahiMsA ko eka se kama yA adhika mAnanA athavA kisI ko gauNa yA mukhya mAnanA samyaktva ke fauta pratIta hotA hai| jaina-mAnyatA meM satya ko kabhI-kabhI gauNatva dene kI jo pravRtti dIkha par3atI hai, svayaM jaina darzana sAratatva ke viparIta hai| tarka yathA tA se calatA hai aura yastarkeNAnusaMghate sa dharma veda netara ! "yathArthatA" lokapakSa ko lekara calatI hai| 'sat' bhAvatatva se cyuta na ho, isalie 'nitya' mAnA gayA hai aura nityatA bhI usa yathArthatA kA hI samarthana karatI hai| 'gupti' meM asat kriyA kA niSedha isalie hai ki asat kriyA yathArthatA ke viparIta hotI haiM / sArAMza, 'satya' ko gauNa mAnane kA samarthana kahIM nahIM dikhAI detA, ataH use 'hI' aura 'bhI' se maryAdita karanA virodhAbhAsa hai| yaha ciMtanIya isalie hai ki lokapakSa se alagAva kI vRtti usameM se janma le sakatI hai|

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[26] zrI santabAlajI ne kahA hai, satyamASA hiMsA rahita ho to boleM, anyathA nhiiN|' kisI ko kAnA-kUbar3A-kodI kaha denevAlA 'satya bhASaNaM' yadi yahA~ abhipreta ho, to ciMtA nahIM, para usa artha ko khIMcakara satya sthiti se bhI yadi muMha mor3a liyA jAya, to vaha satya kA apalApa banakara ahiMsA ko bhI gauNa banA degaa| gAya ko bacAne ke liye kasAI se hama kucha kaheM hI nahIM, yaha jahA~ ho sakatA hai, vaha yaha bhI to ho sakatA hai ki hama yaha kahakara nirbhayatA batAe~ ki "mujhe mAlUma hai, para maiM nahIM batAU~gA, tU cAhe jo kara le|" yaha nirbhayatA-mUlaka satya jaina-ahiMsA ke viparIta nhiiN| ahiMsA meM abhayadAna gRhIta hai hii| ataH satya va ahiMsA, donoM meM sthAyI tatva bana jAtA hai isI abhaya kI sAdhanA, apane ko vyApaka banAne se, samAja ke sAtha rakhane se aura lokapakSa ko saMbhAlane se hotI hai| nena-vicAra kI ahiMsA meM jo ekAMgitA A gayI hai, vaha usake sUkSma ciMtana ke kAraNa nahIM, isa satya-ahiMsA kI jor3I ko tor3ane se AyI hai, phalataH eka aura karmakANDa kA atyadhika prabhAva bar3ha rahA hai, to dUsarI ora ahiMsA kITa-pataMga, pazu-pakSI Adi kI rakSA taka hI sImita ho gayI hai| jena-saMskRti ke yaha viparIta bAta ho jAtI hai, kyoMki phira 'jaina dharmAnusAra gulAmI hiMsA hai' kahanA yA zramaNa (jaina) saMskRti ko 'sAmyavAdI" batAnA yA 'sAmyasthita kahanA usameM nahIM baiTha skte| iMdriya-vijaya samAja meM hI ho sakatI haiM, yAne usakI parIkSA vyavahAra kSetra meM rahakara hI ho sakatI hai| sAmya-sAdhanA to spaSTa hI sAmAjika ho jAtI hai| 'samatA-amedAvasthA jaina dharma kA yadi AdhAratatva' hai, to aisI ahiMsA, jo usa abhedAvasthA kA AvAhana karatI hai, ekAMgI raha nahIM sktii| isIliye yadi use puruSArthI banAnA hai, to use vyApaka bhI banAnA hI hogaa| jIva ( pazu-pakSI) kI dayA taka hI sImita rakhanA to usakA satvaharaNa hI hai| yaha svayaM mahAvIra svAmI kI jIvana-zikSA ke viparIta hai, kyoMki unhoMne apane jIvana se hI yaha udAharaNa prakaTa kara diyA thA ki hiMsA, krodha, saMgharSa ke bIca rahakara hI, usase premapUrNa sAmanA hI ve apanA kAma karate rhe| usa mahAvIra kI ahiMsA ko sImita va saMkucita banA DAlanA hamArI zraddhA ko bhale hI saMtuSTa kara de, unake prati vaha nyAya nahIM ho sktaa| ahiMsA ko atisImA para pahuMcA dene kA matalaba hotA hai, usake 'puruSArtha ko siddha krnaa| lekina jaba bhImara yaha kahate haiM ki 'jenoM meM ahiMsA atisImA para pahu~cA dI gaI hai', so unakA aura anya logoM kA bhI

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[30] matalaba yahI hotA hai ki hama karmakAMDa ko sImA para pahu~cAkara ekAMgitA meM hI DUba gaye haiM yaha to prAcIna kAla ke hastitApasa tapasvI ke samAna udAharaNa ho jAtA hai, jisake anusAra 'phUla-phaloM meM to hiMsA adhika ho jAtI hai, kyoMki jyAdA saMkhyA meM jantu marate haiM, ataH kama saMkhyA kI dRSTi se hAthI hatyA samarthanIya hai / 'isI para zrI amara munijI ne kahA hai ki jIva-gaNanA dvArA hiMsA-ahiMsA AMkanA jaina dharma nahIM hai| zrI mahAvIra svAmI ne to yaha saba anucita mAnA hI thA aura dveSahInatA para hI ve jora dete the| jisa sUkSma-ciMtana se puruSArtha hotA ho aura viSaya kI spaSTatA hotI ho, vaha to ucita hai, lekina jisa sUkSmatA ke kAraNa jar3atA aura karmakAMDa bar3hatA ho, vaha ucita nahIM hotA hai| udAharaNArtha, khetI se paraheja hiMsA ke AdhAra para kiyA jAtA hai yA kuAM khodane se bhI etarAja kiyA jAtA hai evaM unheM 'sphoTa karma' taka bhI kabhI kaha diyA jAtA hai| dUsarI ora, usI bhUmi kUpa se utpanna anna-jala hama grahaNa karane meM tanika bhI saMkoca nahIM krte| yaha vyavahAra 'na karo, na karAo ora na anumodanA do' kI sIkha se viparIta hai, kyoMki dazavekAlika sUtra meM yA anyatra vyasatya-hiMsA Adi kA 'anumodana' bhI na dene kI jo bAta kahI gaI hai, usakA sIdhA-sAdhA artha hai, usa pApa meM hama bhI hissedAra na baneM jise hama pApa mAnate haiN| maiM ghUma denA to pApa mAnU~ parantu ghUsa dekara lI gaI cIja le lU~, bhale hI auroM ne vaha ghUsa dI ho - aisI hI yaha bAta ho jAtI hai / 'hamane hiMsA nahIM kI yA hamAre lie nahIM kI gaI,' itanA kAphI nahIM hotA hai, jaba ki vaha hiMsA sAmAjika anyAya aura asatya ke rUpa meM prakaTa hotI hai| spegela varga phreDarika ne kahA hai ki jaina dharmAnusAra 'maina ija ToTalI rispAnsIbala phaoNra himaselpha enDa pAyalI rispAnsIbala phaoNra adarsa' / yaha, unhIM ke zabdoM meM, 'DAkTrIna Apha inaDAyarekTa rispAnsibiliTI vitha iTsa sozala implIkezansa a~Da kanTrolsa' ho jAtA hai, jo jaina dharma-sammata hI hai| taba 'sphoTa karma' kahA~ hai va kahA~ nahIM hai, isakA viveka karanA jarUrI ho jAtA hai| Aja hamAre kahane se, hamAre rakSaNArtha aNubama kA parIkSaNa yadi jamIna meM kiyA jAtA hai, jo ki karanA anivArya hai, to daraasala vaha mahA sphoTa karma ho jAtA hai evaM hamAre rakSaNArtha vaha hai, to hama bhI usake lie jimmevAra bana jAte haiN| taba 'na karo, na karAo, na anumodanA do' kA sArA marma hI khatma ho jAtA hai / isalie jarUrI hai ki hama sAmAjikatA ke tatva ko ucita sthAna deN| ahiMsA kA sAmAjika 'aplIkezana' jaina darzana ke viparIta bhI nahIM hai,

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[ 1] isIlie kezarika ne kahA hai ki 'iT plesaNa ephaisisa bayAna parsanala sAhale zana (baTa) disa sAlvesana kena bI akApalisDa onlI bAi sozala sireyansa phaoNra adrs|' spaSTa hai ki beyaktika tapa, mokSa-sApanA, saMyama bAdi se vo virodha hai hI nahIM, lekina jahA~ pada-pada para ahiMsA kA dhyAna hai, vahA~ corI kA arthAt samAja kA bhI khyAla rakhanA lAjimI hotA hai aura samAja kA khyAla rakhane kA matalaba hI hai ki Apa sAmAjikatA se achUte nahIM raha skte| samAja-dharma ko chor3a nahIM skte| 'nigraMtha rAgadveSa se alipta rahatA hai yA nahIM, isakI parIkSA samAja meM hI hogI aura tave sUrA aNagArA' ke anusAra tapodharma kA vikAsa bhI samAja meM hI ho sakatA hai| zaMkarAcArya kI "dAnaM saMvibhAgaH" uti ke anurUpa jenoM meM bhI "asaMvibhAgI nahu tassa mukhkhau" ukti pracalita haiN| isa ukti ko hama bahuta sImita bhI rakha sakate haiM, vyApaka bhI banA sakate haiN| para sImita rakhane se vaha satvahIna bana jAegI aura vyApaka banAne se puruSArthayukta-jaise bhUdAna meM zaMkarAcArya kI ukta ukti ko lekara vinobAjI ne usameM krAMtitva lA diyaa| "prApta sAmagrI kA samavibhAjana kevala eka yA kucha vyakti taka hI maryAdita nahIM mAnA jA sktaa| ataH jaina darzana kA "samatA" tattva isa taraha jaba "samavibhAjana ke sAtha A jAtA hai, to koI Azcarya nahIM ki usameM se sAmAjika evaM arthazAstrIya krAMtitattva prakaTa ho, bazarte ki ina tatva kI pariNati kAryarUpa meM hama kara skeN| sama-vibhAjana ke binA to mukti meM bhI roka lagA dI gayI hai| taba sama-vibhAjana kA kAryakrama, jo sevA se saMlagna ho, samAja meM hI amala meM A sakatA hai aura bhagavAna mahAvIra kA isameM anumodana bhI rahA hai| gautama se sambAda meM bhagavAna se pUchA gayA ki sevA aura makti ko alaga alaga samaya na diyA jA sake, to kyA kareM? taba bhagavAna ne uttara diyA ki "sevA vAlA dhanya hai| merI bhakti se donoM kI sevA zreyaskara hai|" ralakaraMDa bhAvakAcAra meM AcArya sAmaMta bhadra dArA gRhastha se cAra baMga vaiyaktika, to cAra sAmAjika aMga bhI batAye gaye hai, jo isI tathya kA samarthana karate haiN| tIna guNavatoM meM se "digavata" meM sArvabhauma anAkramaNa vRtti kA svIkAra isI bAta kI vyAkhyA karatA hai| jena darzana mokSa kA darzana vo hai, para "mokSa kA puruSArtha' yadi "ahiMsA" meM hai, to ahiMsA samAja zAstrIya rUpa se vicchinna nahIM ho sakatI, phalataH artha aura kAma rUpI puruSArtha se bhI vicchinna nahIM ho sktii| "meti marasu kapae" ko prakaTa rUpa tabhI mila sakatA hai, jaba samAja se samparka rhe| "pApI kI

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[32] sakatA hai, para nahIM, pApa kI AlocanA" kA marma samAja meM hI prakaTa ho bhAvabhUmi va kriyAbhUmi kA samanvaya usake lie anivArya hai / isase vaiyaktika mokSa- sAdhanA kA virodha nahIM hai| 'samiti maryAdA' sAdhu ke lie bhI hai, jo pravRtti mUlaka hai aura pravRtti-nivRtti samanvita rUpa meM hI samaSTibhAva kI rakSA kI jA sakatI hai| jaina-praNIta ahiMsA karuNAmUlaka hai yA nahIM, isake jAte hue vaha udAharaNa yahA~ prastuta kiyA jAtA hai, jo ki bhagavAn mahAvIra garbha meM taka hilate Dulate na the, kahIM kaSTa na ho| yaha udAharaNa to karuNA-mUlakatA kA hI samarthana karatA hai, kyoMki kaSTa na dene kI bhAvanA kA karuNA ke sAtha sIdhA sambandha hai / "je appA se paramappA" kI bhAva-rakSA karuNA ke binA ho nahIM sktii| tabhI to bhagavAn ne " savva jaga jIva rakkhaNa dayaDayA e bhagavayA sakahiyaM pavayaNa"dayA va karuNA kA pravacana- kiyA thaa| dayA "bhagavati" tabhI to hai, jaba vaha karuNAvAn hai / para durbhAgya se yaha karuNA srota Aja karmakAMDa kI kAI se aisA Dha~ka gayA hai ki mAnava ke lie vaha upalabdha ho nahIM pA rahA hai aura kevala nakArAtmaka rUpa meM hI pazu-pakSI kITa-pataMga kI sparza kara jAtA hai / jaMtu - samAja ne mAnava samAja ko to sAdhako ke hRdaya meM se haTA diyA hai, para svayaM bhI " na mAro" se hI kevala surakSita hai, "bacAo" kI kRti se rakSita nahIM hai / vyAdha dvArA hue krauMca vadha ne Adi mahAkavi ke hRdaya meM preraNAsRjana kiyA thaa| yajJa meM honevAlo krUra hiMsA ko dekhakara aura use tattvajJAna se AveSTita pAkara bhagavAn mahAvIra aura buddha kA hRdaya tilamilA uThA aura aura ahiMsA kA sandeza unhone diyA / vaha karuNA meM utpanna tattvajJAna yadi apanI mUla preraNA ko hI chor3a de, to tattvajJAna zuSka raha jAegA / ahisA karuNAdhArita na ho, to vaha itanI vyApaka ho nahIM sktii| ataH isa karuNA ke srota ko na sirpha jIvita karanA hogA, apitu use vyApaka bhI banAnA hogA, kyoMki usa samaya yajJa meM pazu-hiMsA hotI thI, Aja mattA svArtha-lobha, asamatA ke dvArA mAnava-hiMsA hotI hai aura aNubama to sArI mAnava jAti ko hI nigalane ke liye taiyAra baiThA hai / isIlie mAnava pukAra rahA hai ki tumhArI jIvarakSA va pazurakSA se merA virodha nahIM hai, na hI jIva-jantu merI rakSA ke mArga meM bAdhaka hai| jaina darzana meM samyakAdi tattvoM ke sAtha syAdvAda kA bhI viziSTa sthAna sambandha ke vAda meM na aksara kahA jAtA hai kyoMki mAM ko usase

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[ 33 ) hai, jisapara Aropa hai ki vaha ardhasatyoM ke pAsa lAkara paTaka detA hai, jabaki sIdhe sAde zabdoM meM isakA uttara diyA gayA hai ki "yaha bauddhika ahiMsA hai|" baudhika ahiMsA Aja ke yuga meM ati Avazyaka kartavya hai, kyoMki eka jamAne meM jaise zastra va sattA ke AdhAra para tatvajJAna panapate the, vaise hI Aja hiMsA baicArikatA evaM tattvajJAna ke AdhAra para panapa rahI hai| daraasala kahAM tattvavicAra samAsa hotA hai evaM kahA~ hiMsA zurU hotI hai, patA hI nahIM cltaa| udAharaNArtha sAmyavAda kA tattvajJAna hiMsA Avazyaka nahIM mAnatA, phira bhI donoM sAtha-sAtha hI calane lage haiN| dhArmika-vicAra Adi bhI pahale mahApuruSoM ke AdhAra se prakaTa hote hai, phira paMtha-sampradAya aura.unakI cokhaToM meM Abaddha hokara bauddhika hiMsA kA rUpa le lete haiN| ataH ahiMsaka buddhi yA bauddhika ahiMsA Aja Avazyaka ho gaI hai aura jo 'syAdvAda' bauddhika ahiMsA kA sandeza detA hai, usake sAmane to cunautI hI upasthita hai ki vaha vaicArika hiMsA kI rAha baMda karane meM agrasara ho| anekAntavAda jena darzana kA prANa isalie hai ki usameM sarva saMgrAhakatA hai, bauddhika svatantratA hai| taba Apasa meM bhI samanvaya se kyoM bhayabhItatA utpanna hotI hai, kyoM sAmpradAyikatA kA jora calatA hai, yaha saba vidvAnoM ke lie vicAraNIya prazna hai| eka tarapha usameM "kAlavAda, svabhAvavAda, karmavAda, puruSArthavAda, niyativAda aura samanvayavAda kA bhI samAveza hai, to dUsarI ora aisI asahiSNutA panapa jAtI hai ki karuNA usameM se kho jAtI hai| jaina dharma kI loka-saMgrAhakatA ke lie bAdhaka bAtoM meM anya bAtoM ke sAtha-sAtha munizrI nathamalajI ne "sUkSmasiddhAMtavAditA" evaM "sAmAjika bandhana kA abhAva" bhI ginAyA hai| usake sAtha yaha jor3ane kI bhI icchA hotI hai ki samaSTi ko chor3akara calane kI bhI jo pravRtti "nivRttivAda" ke kAraNa bar3ha rahI hai, vaha bhI eka bar3I bAdhA hai| Aja kA samAjazAstrIya yuga isa bAta kI ijAjata nahIM detA ki vyaktivAda apane ko hI ekameva mAnakara cale, arthAt ahiMsA vyakti taka hI sImita rahe yA jIva-jantu taka hI bandhI rhe| isake lie Avazyaka hai ki anukampA ko, karuNA ko vyApaka evaM sakriya rUpa deM, jisake lie jo tapa va saMyama apekSita hai, vaha to jenoM kA prANa hI hai| sAdhAraNa vyakti bhI asahya kaSTa sahaja hI saha letA hai| "ahiMsA niuNA dihA saba bhUema saMjamo" kA Adarza prastuta karanevAlI "jena saMskRti ke lie yaha asambhava nahIM ki vaha ahiMsA ko puruSAthI banAne kI rAha meM auroM ke sAtha cala sake evaM ahiMsA para aNubama se chAye hue saMkaTa ko TAlane meM svayaM bhI zaktibhara yoga de sake, jisake lie bAvazyaka hai ki ahiMsA

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1 34 ] kA aura mahAvIra svAmI ke jIvana kA marma samajhakara hama jaina saMskRti kA hAda prakaTa kreN| isakI usameM kSamatA bhI hai| AvazyakatA itanA hI hai ki jaina vicAra ko pezAnika rUpa dekara samAjazAstrIya AdhAra se Age bar3hAyA bAya evaM vibhinna mAnava-samUhoM ke aAMtara mambandhoM ko isa taraha karaNA-zakti hai anumANita kiyA jAya ki vigraha nahIM, saMgraha ho, vighaTana nahIM, saMgaThana ho, vanASa nahIM, sAralya ho aura sAmAjika vRttiyoM ke poSaNa ke sAtha zramaNa saMskRti ke lie prANa svarUpa "sAmya" kA jIvanagAmI anusaraNa ho| jahA~ saMskRti hai, vahA~ saMskAramukta sAmAjika kRti anivArya hai| isI ke sAtha jaba sAmbabhAva, samatA jur3a AtI hai, to samAja-zAstra, mAnasa-zAstra va arthazAstra se yukta mAnava-zAstra kI nirmiti hotI hai, jo Aja ke yuga kI mAMga hai / zramaNa saMskRti mAnavatA se yukta saMskRti hai, para usakA hArda Aja prakaTa nahIM ho pA rahA hai| usI kA AhAna Aja kA yuga kara rahA hai| AdhAra bhUta saMdarbha grantha 1. Living Relegions of the world, -Fredre spiegelberg 2. Philasophis of India -Zimmer 3. Relegions of India --Max Weber 4. dazavekAlika sUtra 5. dazavakAlika sUtra ( saMtabAlajI) 6. sUtrakRvAGgam-saMpAdaka aMbikAdatta ojhA .. nintha pravacana : muni cauthamalajI 8 anukaMpA caupAI : AcArya mikSu 6. amara koSa : 10. tatvArya sUtra : paM0 sukhalAlajI 11. jaina darzana ke maulika tatva : muni nathamalajI 12. mahAvIra siddhAMta, amara munijI 13. mahAvIra vANI (gujarAtI) 14. mahAvIra varSamAna : DA. jagadIzacandra jaina 15. dharma aura saMskRti / sampAdaka jamanAlAla jaina - bhAratIya saMskRti kI do dhArAeM : DA. indracandra, ema.e.

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[35] 17. jaina darzana : DA0 mehatA mohanalAlajI 18. ahiMsA tattva darzana : amara sunijI 16. zIla kI bhavabAr3a : zrIcandajI rAmapuriyA 20. ahiMsA viveka : suni nagarAjajI jaina siddhAMta dIpikA 21. 22. sUtra kRtAMga sUtra : anu0 rAhula sAMskRtyAyana 23. Sociological Theories Den Martandale ityAdi.

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zramaNa saMskRti para eka tulanAtmaka adhyayana [ munizrI dulIcanda 'dinakara'] bhAratIya sAdhu paramparA do bhAgoM meM vibhakta hai| vaidika saMskRti meM vikAsa pAne vAle sAdhu saMta-paramparA ke nAma se prasiddha hai aura jaina tathA bauddha saMskRti meM vikasita honevAlI sAdhu-paraMparA zramaNa-paramparA ke nAma se vikhyAta hai| bhagavAn mahAvIra aura bhagavAn buddha dono samakAlIna the| bahuta bar3I saMkhyA meM unake ziSya-ziSyoM ke samakAlIna hone ke kAraNa dono paramparAo kI saMskRti bahuta kucha milatI julatI sI hai| jaisebauddha-yamhi saccaM ca dhammo ca, ahiMsA saMyamo dmo| sa ve vantamalo dhIro, so theroti pavuccati / / [dhammapada 16/6] jaina-dhammo maMgalamukkiTa, ahiMsA saMjamo nvo| devA vi taM namaMsanti, jassa dhamme sayAmaNo / [dazave0 111] bauddha-katihaM careyya sAmajya, cittaM ce na nivaarye| pade-pade visIdeyya, saGkappAnaM vshaanugo|| [saMyutta0 dukkarasutta0] jaina-kahanu kujA sAmaNNaM, jo kAme na nivArae / pae pae visIyanto, saMkappassa vasaM gao / / [dazave0 211] bauddha-kAlapabbAsakAso, kiso dhmmnisnthtii| matsabsUannapAnamhi, adInamanaso naro // thera gAthA 243 ] jaina-kAlIpabbaMgasaMkAse, kise dhmnnisNte| mAyanne asaNapANassa, adINamaNaso ghre|| / uttarAdhyayana 223]

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[ 37 ] bauddha-pucho Dasehi makasehi, aramAsmi prahAvane / nAgo saMgAmasIse va, sato ttraadhivaasye| [thera0 34 jaina-puTTho ya daMsamasaehi, samare va mhaamunnii| nAgo saMgAmasIse bA, sUro abhihaNe prN|| [uttarA0 2010] isa prakAra donoM saMskRti ke niyama-upaniyama adhikAMzataH eka sarIkhe haiN| donoM saMskRtiyoM ke sAhitya kA gaharAI se anuzIlana karane se mAlUma hotA hai ki ina donoM meM kitanA sAmaJjasya hai| prastuta nibaMdha meM jaina vAGmaya ke dazavekAlika sUtra ke bhikkhuajmayaNa kI pratyeka gAthA ke sAtha saugata pratipAdita gAthAoM se tulanA kI jA rahI hai| ___ jaina vAGmaya meM sAdhu ke lakSaNa batalAte hue kahA gayA hai-muni vaha hai jo tIrthaMkaroM ke upadezoM para abhiniSkramaNa kara apane mana ko samAdhi meM rakhe, striyo ke vazavartI na ho aura na hI vame hue bhogoM ko vApisa svIkAra kre| nikkhammamANAe' buddhavayaNe, niccaM cittasamAhio hvijjaa|| itthINa vasaM na yAvi gacche, vaMtaM no paDiyAyaI je sa bhikkhU // bauddha sAhitya meM uparyukta gAthA ke prathama caraNa nikkhammamANAe buddhavayaNe se sAmya rakhane vAle padya isa prakAra haiM____saMsevita' buddhasIlinA, nivvANaM na hi tena dullamaM / uparyukta gAthA ke dUsare aura cauthe arthAt 'niccaM cittasamAhio havijjA' aura 'vaMtaM no paDiyAyaI je sa bhikkhU' ko nimnokta gAthA se milAeM "santakAyo' santavAco, santavA susmaahito| vantalokAmiso mikkha, upasantoti duJcati / / uparyukta gAthA ke tIsare caraNa 'itthINa vasaM na yAvi gacche' kI tulanA meM : sukha supanti munayo, ye itvIsu na bajmare / / 1-dazavakAlika a0 10 gA0 1 3-dhammapada mikkhu. gA0 16 / 2-theragAthA 74 / 4-yera gAthA 140

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[38] yahAM pahale uddharaNa meM buddha, dUsare uddhazya meM susamAhita aura banda, tIsare itya Adi meM zabda kA sAmya hai / jaina 'vAGmaya meM 'kahA hai-- pRthivI, pAnI, agni, vAyu, vanaspati aura bIja Adi kI hiMsA na kare aura na karavAe vaha suni hai pur3harvi' na khaNe na khaNAvara, sIodagaM na pie na piyAvae / agaNisatyaM jahA sunisiyaM, taM na jale na jalAvae je sa bhikkhU // anileja na voe na bIyAvae, hariyANi na chide na chidAvae / bIyANi sayA vivajjayanto, saccitaM nAhArae je sa bhikkhU // tathAgata ke sAhitya meM uparyukta pathoM kI bhAvAbhivyakti nimnokta prakAra se upalabdha hotI hai-- arddhakato' vepi samaM careyya, santo danto niyato bahmacArI / sabvaisu bhUtesu nidhAya daNDaM, so bAhmaNo so samaNo sa bhikkhU // bhagavAna mahAvIra ne jahA~ vyaSTi rUpa se SaT jIvinIkAya ke samArambha kA niSedha kiyA hai vahA~ tathAgata ne samaSTi rUpa se| isake atirikta vahA~ bhikkhu zabda se zAbdika tulanA bhI hai| jaina vAGmaya meM kahA hai-muni auddezika AhAra na khAe tathA na pakAe aura na dUsaroM se pkvaae| kyoMki usake pakAne meM trasa aura sthAvara prANiyoM kAva hotA hai, ataH vaha audde zika bhojana na kare / bahaNaM * tasathAvarANa hoi, puDhavitaNakaTThanissiyANaM / tanhA ude siyaM na bhuMje, no vi pae na payAvara je sa bhikyU // jisa kisI pravRtti meM Antarika va pAramparika hiMsA saMbhAvita ho vaha kArya suna na kare, kyoMki hiMsA usake lie akaraNIya hai / zataputra ke vAkyoM ko hRdayakrama karane vAlA SaTjIvanIkAya ko Atmatulya samake aura mahAvratoM kA anuzIlana karatA huA, jo pA~ca Abhava dvAroM ko rokatA hai vaha muni hai; aisA Agama sAhitya meM mAnA gayA hai High 1- dazavekAlika a0 10 gA0 2-3 / 2- dhammapada daNDa0 grA0 14 / 3- dazavekAlika a0 10 gA0 4

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[ 36 ] rohaya' nAyaputtavayaNe, attasane manneva pikaae| paMca ya phAse mahatvayAI, paMcAsaksaMvare je sa milA " isa gAthA ke prathama caraNa 'roiyaM nAyapuvavayaNe' kI tulanA bauddha sAhitya meM nimna prakAra se abhivyakta huI haiyo' ve gahavaM vacanaja dhoro, vase ca tamhi janayetha pemaM / so bhattimA nAma ca hoti paNDito, batvA ca dhammesu visasi assa // yahA~ 'galvaM vacanamjudhIro' aura 'roiya nAyaputtavayaNe' kI samAnokti hai| isake atirikta bhAvasamAnokti to prAyaH sampUrNa gAthA se hai hii| upayukta Agama sAhitya kI gAthA kA dUsarA padya jo 'attasame mannejja chappi kAe' hai, usake samAna koTi kI gAthA bauddha sAhitya meM isa prakAra vyakta kI gaI hai 'battAnaM upamaM karavA na hanneyya na ghAtaye' yahA~ atta zabda kI tulanA bhI hai- krodha, mAna, mAyA aura lobha ina cAra kaSAyoM ko chor3e, buddha vacanoM para sthira ho, ropya rajata Adi se rahitaadhana ho aura sarvathA gRhayoga ko parityAga karane vAlA ho, vaha muni kahalAtA hai| pattAri' vame sayA kasAe, dhupayogI haveja buddhvynne| ahaNe nijAyasvarayae, gihijogaM parivajae jesa mikkhU // tathAgata ke sAhitya meM isa gAthA ke amurUpa nimnoka gAthA vyakta kI gaI haikodhaM bahe' viSpajaheyya mAna, sammojanaM sabvamatikameyya / bAmarUpasmi asalamA, akicanaM nAnutapanti dukkhA // upayukta padyoM meM tulanA kI dRSTi se zAbdika va bhAvAbhivyaJjanA bagAyoM meM vyakta huI hai| jena vAGamaya meM krodhAdika ko kaSAyagata mAnakara samaSTi ke rUpa meM grahaNa kiyA hai aura yahA~ vyaSTi ke rUpa meN| isake atirika "sammo janaM sabamavikkameyya" gRhayoga ke parityAga svarUpa liyA gayA hai| aisA mAnanA cAhiye aura akicana meM kevala zabda bheda hI hai| 1-darAve. 10 3-darAve. 1016 2-yera037. 4-dhammapada koSa mA.1

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[ 40 ] nirmanya pravacana meM kahA hai-jo samyag dRSTi hai, amUr3ha hai, jJAna darzana cAritra, tapa Adi kA astitva svIkAra karatA hai, pUrva karmoM ko tapasyA ke dvArA nAza karatA hai aura jisake mana, vacana kAyA-ye tIno saMvRtta hai, vaha bhikSu hai| sammadichI' sayA amUDhe, asthi hu nANe tave saMjame ya / tavasA dhuNai purANapAvarga, maNavayakAyasusaMvuDe je sa bhikkhU / / uparyukta gAthA kI tulanA meM maugata sAhitya meM nimnokta padya pAe jAte haiN| prathama caraNa "sammadichI sayA amUDhe" ke anurUpa bajakaca bajato matvA, avajjaca avjjto| sammAdidvisamAdAnA, sattA gacchanti suggati / / isake atirikta caturtha padya 'maNavayakAyasusaMbuDe" ke sAtha samatA rakhanevAle padya isa prakAra parisphuTa hue haiM kAyena' saMvutA dhIrA, atho vAcAya sNvutaa| manasA saMvutA dhIrA, te ve suparisaMvutA / / jena vAGmaya meM kahA hai ki vibhinna prakAra ke azana, pAna, khAdima aura svAdimAdi dravya prApta hone para kala yA paramo kAma AyegA, isa adhyavasAya se jo saMcaya nahIM karatA vaha muni hai| taheva asaNaM pANagaM vA, vivihaM khAimasAimaM lbhittaa| hohI aTTho sue pare vA, taM na nihe na nihAvae je sa bhikkhuu|| uparyukta gAthA ke anurUpa saugata sAhitya meM nimnalikhita gAthA pratipAdita kI gaI hai jo ki Agama gAthA se adhikAMzataH tulanA rakhatI hai -- annAnamatho pAnAnaM, khAdanIyAnamathopi vatthAnaM / laddhA na sannidhi kayirA, na ca parittase tAni albhmaano| - yahA~ Agamokta va saugata sAhitya meM pratipAdita ina donoM gAthAoM kI sannidhi nahIM karane kA jo mUla dhyeya hai, vaha to eka hai hI, isake atirikta anna, pAna, khAda Adi kI zAndika tulanA bhI hai| jaina vAmaya meM yaha bhI upa1-dazavai0 107 2-dhammapada niraya0 14 3-dhammapada krodha0 gA014 4- dazave0 100 5.-suttanipAta 52 / 10

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[ 41 ] labdha hotA hai ki muni vividha azana, pAna, khAdima svAdimAdi ko prApta kara apane sAdhArmika bandhuoM ko Amantrita kara pIche khaae| isa prakAra bhojana kara jo svAdhyAya meM anurata rahatA hai vaha bhikSu hai taheva' asaNaM pANagaM vA, vivihaM khAimaM sAimaM lmicr| chaMdiya sAhammiyANa muMje, bhoccA sajjhAyarae jesa mikkhuu|| tathAgata ke sAhitya meM eka jagaha manuSya ke parAbhavoM kA ullekha karate hue bhI aisA kahA hai| arthAt vividha prakAra kI bhojana sAmagrI prApta kara jo akelA khAtA hai use parAbhava kahA gayA hai| eko bhujati sAdani, taM parAbhavato mukhN| __ Agamokta gAthA meM jahA~ apane sAdhArmikoM ko Amantrita kara bhojana karanekA vidhAna hai vahI tathAgata ke sAhitya meM akele ke bhojana karane ko parAbhava batalAyA hai, arthAt akele bhojana karanA usakI saMskRti ke anurUpa nahIM hai / ataH antataH dono kI bhAvanAoM kA phalita eka hI hai| AmantraNa, manuhAra Adi vahA~ hI hotI hai jahA~ pArasparika prema ho, vAtsalya va pyAra kA vAtA. varaNa ho| mAnanA cAhiye ki prema, vAtsalya Adi kAraNa haiM aura AmantraNa Adi usake kArya haiN| ataH uparyukta vicAroM ke atirikta "chaMdiya sAhammiyANa muMje" isakI puSTi karanevAle vicAra bauddha sAhitya meM aura bhI pAe jAte haiN| yaha nimnokta gAthA se spaSTa vidita hotA hai : nAnAkulA' pavvajitA, nAnA janapade hi ca / abhyama piyAyanti, tena me samaNA piyaa| jainAgamoM meM muni kI saMskRti batalAte hue kahA haina*ya buggahiyaM kahaM kahejA, na yakuppe nihuindie psNte| saMjamadhuvajogajutte, upasate aviheDae je sa mikkhU / / arthAt vigraha paidA karane vAlI kathA na kare, krodha na kare, apanI indriyoM ko prazAnta rakhe, saMyama meM yogoM ko sthira rakhe, AtmA ko zAMta rakhe aura dUsaroM kA tiraskAra na kare, vaha muni hai| bauddha sAhitya meM uparyukta padyoM kI tulanA karanevAle padya nimna prakAra se nirUpita hue hai : 1-dazavai0 19 2-suttanipAta 6-12 / 3-therI0 285 4-dazave. 11.

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[ 42 ] na' ca kasthitA siyA bhikkhu, na ca vArca payutaM mAseyya / pAganmiyaM na sikkhegya, kathaM viggAhikaM na kvyeyy| Agamokta gAthA kA prathama caraNa na ya buggahiyaM kahaM kahejjA' kI aura bauddha sAhitya meM pratipAdita gAthA kA caturtha caraNa 'kathaM vimgAhikaM na kathayeNya' kI akSarazaH tulanA hai| isake atirikta zeSa padya bhI Agamokta gAthA kI mAnanA kA hI pratinidhitva karate haiN| Agamokta dUsare caraNa "na ya kuppe nihuiMdie pasaMte" aura 'upasaMte aviher3ae je sa bhikkhU' cauthe caraNa se tulanA rakhanevAle bora sAhitya ke nimnokta padya bhI anuzIlanIya hai| upasanto' uparato, manvabhANI anudto| dhunAti pApake dhamme. dumapattaM va maaluto| yahA~ upasanta zabda kI zAbdika tulanA hai aura nihuidie kA artha anuddhata indriya hotA hai| ataH yaha bhI usake anurUpa hI hai tathA 'saMjamadhuvajogajutte' yaha eka hI padya upayukta donoM bauddha gAthAoM kA prAtinidhya karane ke liye yatheSTa haiN| isa prakAra Agama sAhitya meM zramaNa saMskRti ke viSaya meM pratipAdita agalI gAthA isa prakAra hai : jo' sahA hu gAmakaTaMe, akkosapahAratajaNAo y| bhayabheravasahasappahAse, samasudukkhasahe yaje sa mikluu|| arthAt kAMTe ke samAna cubhanevAle indriya-viSayoM ko sahana kare, bhAkoza, prahAra, tarjanA Adi ko sahana kare, bhUtapretAtmAdi ke atyanta bhAvotpAdaka zabda yukta aTTahAsoM ko sahana kare tathA sukha aura duHkha meM samabhAvanA rakhe vaha suni hai| uparyukta Agama gAthA ke dUsare caraNa "akkosaprahAratajjaNAo " kI tulanA meM bauddha sAhitya meM nimnokta padya abhivyakta hue hai akkocchi ma avadhi meM ajini meM ahAsi me| ye na upanayanti, dherai tesuupsmmti|| yahA~ bhAvArtha ke atirikta Akroza aura hAsa kI zAbdika tulanA bhI hai| AkrozAdi pratikAra karane ke niSedha se sahiSNutva apane Apa hI gamba hai tathA 1-suttanipAta 52116 2-thera gAthA prathama nipAta gA0 5 3-dazavakAlika 10111 4-jAtaka bhAga 3 vIdhiti bAlaka

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Em] bhAgamoka gAthA ke carya caraNa "samasudukkhasareya je sa mikkhU" kI tulanA meM nimnalikhita padya tulanIya hai panujja' dukhena sukhaM aninda, sukhena vA dukhmysaahi| jmayatya santo aminibutatA, sukhe padukkhe ca bhavanti tulyA / / yahA~ mAvAtmaka dalanA ke sAtha-sAtha sukha aura dukha kI zAbdika tulanA bhI hai| Agama sAhitya meM zramaNa saMskRti ke viSaya meM uparyukta gAthA se Age kI gAthA isa prakAra hai paDima paDibajjiyA masANe, no bhAyae bhayabheravAI diss| vivihaguNatavorae ya nicca, na sarIraM cAmikakhaI je sa bhikkhU / / arthAt-jo viziSTa sAdhanA saMlagna zmazAna Adi meM ThaharA huA muni atyanta bhayaprada dRzyoM ko dekhakara na DaratA ho, vividha guNoM aura tapoM meM rata ho aura zarIra kI AkAMkSA na karatA hA-vaha muni hai| saugata sAhitya meM isakI tulanA meM do gAthAeM nimnokta prakAra se pratipAdita huI haiM, jo ki zabdoM va bhAvoM se Agamokta gAthA ke bahuta najadIka haiM bhikkhuno' vijigucchato, bhajato ricamAsanaM / rukkhamUlaM susAnaM vA, pabbatAnaM guhAsu vaa|| uccAvacesa sayanesu kIvanto tattha bheravA / ye hi bhikkhu na vedheyya nigdhose sayanAsane // ukta gAthAoM meM zmazAna va merava yaha zAbdika tulanA bahuta hI upayukta hai| isake atirikta donoM gAthAoM kA avaziSTAMza jo ki bhAvoM kI dRSTi se tulya hai, vaha Agamokta gAthA ke bahuta nikaTa hai, aisA mAnanA caahiye| Agamokta gAthA kA pUrvArdha 'paDimaM paDivajjiyA masANe, no bhAyae bhayameravAI bissa' kI tulanA meM eka dUsarA udAharaNa aura bhI nimnokta prakAra eka carantaM muninaM appamattaM, niMdApasaMsAsu avedhamAna / sIIva sahesu asantasantaM, taM vApi dhIrA muni vedayanti / (1) jAtaka bhAga 3 ekarAja jAtaka (3) suttanipAta 544,5 (2) dazavai0 1112 (4) sucaniyAva 17

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[ 44 1 vyutsarga dazA meM parISahAdi utpanna hone para muni kisa prakAra rhe| isa sambandha kI carcA Agama sAhitya meM isa prakAra hai| asaI bosaThThacattadehe, akuThe va hae. va lusie vaa| puDhavi same muNI havejjA, aniyANe akouhalle ya je.sa mikkhuu|| arthAt muni punaH punaH zarIra kA vyutsarga kare, Akroza va mAra pITa karane para pRthvI kI jyoM sahanazIla ho, nidAna na kare, kautUhala-khyAla-tamAzabIna na ho| saugata sAhitya meM bhI ina vicAroM ke anurUpa kucha vicAra nimnAkita prakAra se hai savvasamyojanaM chesvA, yo ve na paritassati / saGgAtigaM visaputaM, tamahaM bami bAhmaNaM / akosaM badhabandhaJca, aducho yo titikkhati / khantibalaM balAnIkaM, tamahaM bhUmi bAhmaNaM / / yahA~ brAhmaNa zabda zramaNa vizeSa ke artha meM hI prayukta huA pratIta hotA hai| ina donoM gAthAoM ke jo 'sabasanojanaM chetvA' 'saGgAtigaM visaattaM' aura 'yo ve na paritassati' padya hai, ye padya 'vomaThcattadehe' aura 'puDhavi same muNIM havejjA' kI bhAvanA ke samIpa haiM aura 'akkosaM badhavandhaJca, aduho yA titikkhati' ye padya 'akuThe va hae va sie vA' aura 'aniyANe akouhalle ya je sa bhikkhU' kI bhAvanA ke dyotaka haiN| kyoMki aduSTamana arthAt jisa vyakti kA mana kisI bhI paristhiti meM udvelita na ho aura saMtulita rahatA ho vahI manuSya anidAnakArI va atamAzabIna hotA hai| Agamokta gAthA kA samagra pratibimba bauddha sAhitya meM do padyoM meM prati bambita huA hai| vaha uddharaNa nimna prakAra se hai-- 'paThavIsamo no virujmati, indakhIlUpamo tAhi subvto|' arthAt indrakIla kI jyoM acala rahane vAlA ( suvatI ) muni aneka prakAra kI vipatti va bAdhAoM ko pRthvI kI bhAMti saha letA hai| yahA~ 'puThavIsamo no 1-dazave0 1113 2-dhammapada brAhmaNa gA0 15,17 3-alaMkato cepi samaM carezya, santo danto niyato bhmcaarii| samvesu bhUteSu nidhAya daNDa, so bAmaNo so samaNo sa bhikkhU // dhammapada daNDa0 gA0 14 4-dhammapada arhantavarga zlo06

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[ 45 ] ' virakmati' kI tulanA bahuta hI naikaTya samprApta hai| jaba kisI eka bhramaNa ke Upara parISahoM kA dIra gujaratA hai taba vaha kyA kare ? isa viSaya meM jena vAGamaya meM nimnalikhita patha anuzIlanIya hai abhibhUya' kAraNa parIsahAI, samuddhare jAipahAo appayaM 1 vittjAImaraNaM mahatbhayaM tave rae sAmaNie je sa bhikkhU || -- arthAt kSudhA, pipAsA, zIta, uSNa, DA~sa, macchara Adi aneka prakAra ke parISaho ke Ane para unapara vijaya prApta kare aura saMsAra vIthI se apane Apa ko bacAe / janma aura maraNa ke mahAbhaya ko samakakara zrAmaNya patha (tapasyA) kA anusaraNa kare / bauddha sAhitya kI nimnAMkita gAthA isake sAtha tulanIya haiyo vApi sote athavApi unhe, vAtAtape DaMsasirisape ca / khudaM pipAsaM abhibhUya sabbaM ratidivaM yo satataM niyuto / kAlAgataM ca na hApeti atthaM, so me manApo nivase vatamhi || Agamokta gAthA meM yadyapi parISahoM kA samaSTi rUpa hI diyA gayA hai kintu dUsare sthAnoM meM ye vyaSTi rUpa se bhI upalabdha hote haiM / yahA~ donoM vicAradhArAoM kA sArAMza eka hI hai / arthAt cAhe mauta bhI sAmane A khar3I ho, muni apanI zrAmaNya bhAvanA se cyuta na ho, ima bhAvAbhivyaktyAtmaka tulanA ke sAtha-sAtha "abhibhUya" zabda kI zAbdika tulanA bhI hai| zramaNa saMskRti ke viSaya meM Agama vANI ke agale padya nimna prakAra haiM : hattha saMja pAyasaMjae, bAyasaMjara saMjaI die / appara susamAhiyappA, suttatthaM ca viyANaI je sa bhikkhU // arthAt jo hAthoM se saMyata hai, pairoM se saMyata hai, vANI se saMyata hai, indriyoM se saMyata hai, adhyAtmarata hai, jo bhalI prakAra se samAdhistha tathA sUtra va artha ko yathArtha rUpa se jAnatA hai- vaha muni hai / saugata sAhitya meM uparyukta gAthA se samAnatA rakhane vAle padya isa prakAra se vyakta hue haiM :-- hattha sanmato " pAdasavyato, vAcAya sammato sanmatuttamo / antarato samAhito, eko saMtusito tamAhu bhikkhu // 1 -- dazave0 10114 3 -- uttarAdhyayana 2 / 5 - dhammapada, bhikkhUnagga zloka 3 - jAtaka bhA* 3, jAtaka saM0 382 - dazave 0 10115 Y

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[4 ] yahA~ hasta-saMyata, pAda-sayata, aura vAk-saMyana, adhyAtmarata aura susamAhita yAdi zabdoM ke sAtha zAbdika tulanA hai| Agamokta gAthA ke pUrvAdha ke aMtimAMza 'saMjaI die' bhI nimnokta padyoM meM samAviSTa hai : cakkhunA' saMvaro sAdhu, sAdhu sotena sNvro| ghANena saMvaro sAdhu, sAdhu jitAya sNbro|| kAyena saMvaro sAdhu, sAdhu vAcAya sNbro| yahA~ Agamokta gAthA kI taraha samaSTi rUpa se na batalA kara vyaSTi rUpa se batalAyA gayA hai phira bhI ye padya "saMjaI die" pATha ke anurUpa hI hai| bhAgamokta gAthA ke cauthe caraNa "suttatthaM ca viyANaI je sa bhikkhU kI tulanA meM nimnokta padya hai : pubbAparabyUH atthabyU, niruttipdkovido| sumAhItaca gaNhAti, atyaMcopaparikkhati / / yahA~ bhAvAtmaka tulanA ke sAtha-sAtha artha zabda kI zAbdika tulanA bhI hai / Agama sAhitya meM muni ke lakSaNoM kA pratipAdana karate hue kahA hai : uvahinmi amucchie agiddhe, annAyauMcchaM pulnippulaae| kayavikAyasannihio virae, savvasanAvagae ya jesa bhikkhU / / arthAt jo vastrAdi upadhi ( upakaraNoM) meM mUcchita na ho, jo bhojanAdi sAmagrI meM gRddha na ho, ajJAta kuloM meM bhikSAtha paryaTana karatA ho, saMyama ko asAra karane vAle doSoM se pare ho, kraya-vikraya Adi kriyAoM se virata ho aura saba prakAra ke saGgoM se rahita ho-vaha muni kahalAtA hai| saugata sAhitya meM uparyukta gAthA ke "kayavikkayasaMnnihio virae" aura "sabvasaMgAvagae ya je sa bhikkhU" ina do caraNoM kI tulanA nimna prakAra se vyavahana huI haiputtaca dAra pitarabdha mAtaraM, dhannA dhayAni ca bandhavAni / hitvA na kAmAni yathodhikAni, ego ghare khgaavisaannkppo|| yahA~ kisI bhI zabda ke sAtha tulanA nahIM huI hai| kintu gaharAI se dekhane 1-dhammapada bhikkha. zloka 1-2 // 2-thera0 1.31 3-dazave0 1116 4-suttanipAta03-26

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[ 47 ] para bhAvAtmaka tulanA meM kisI prakAra kA bheda dikhAI nahIM detA / athavA isakA I eka dUsarA uddharaNa isa prakAra bhI pAyA jAtA hai saMgA pamutta' akhilaM anAsavaM, taM vApi ghIrA muniM vedayanti / yahA~ saMga aura muni zabda kI zAbdika tulanA hai| jaina vAGamaya maiM sunitva kI vyAkhyA karate hue kahA hai alolabhikkhU' na rasesu give, uchaM care jIviya nAbhikakhe / ici sakakAraNa pUyaNaM ca, cae ThiyappA aNihe je sa bhikkhU || parya hai jo kisI bhI prakAra kI vastuoM meM lolya nahIM rakhe, khAdya rasoM meM gRddhi na rakhe, asAmudAyika mikSA se jIvana calAne kI AkAMkSA na rakhe, Rddhi, satkAra, pUjA, Adi kI vAMchA na rakhe, kisI bhI prakAra kA chala na kare - vaha muni hai / bauddha sAhitya meM "alolabhikkhU na rasesu giddhe" kI tulanA nimnalikhita padyoM meM pAyI jAtI hai : - cakkhuhi" neva lolarasa gAmakathAya Avaraye sotaM / rase ca nAnugijyya, na ca mamAyetha kiJci lokasmi / / yahA~ lola, rasa, aura giddha kI zAbdika tulanA ke sAtha-sAtha bhAvAbhivyaktyAtmaka tulanA kA vizeSa mahattva dikhalAyA gayA hai / Agama gAthA kA dUsarA caraNa 'ucchaM care jIviya nAbhikakha' ke anurUpa hone vAlI gAthA bauddha sAhitya meM nimna prakAra se abhivyakta huI hai, jo ki kevala bhAvAtmaka tulanA ke anurUpa hai :-- allaM sukkhaM ca bhubjanto, na bAlahaM suhito siyA / bauddha sAhitya kA eka aura uddharaNa nIce uddhRta kiyA jA rahA hai, jo ki adhikAMza aMzoM meM Agama gAthA se tulanIya hai :nillolupo" nikkuso niSpipAso, nimmakkho nidudhantakasAbamoho | nirAsayo sabbaloke bhavitvA, eko care khaggavisANakappo || 1- suttanipAta 12-6 2 - dazave 0 4 -- jAtaka bhAga 3 saka jAtaka 0 10117 3 - suttanipAta 52-8 5-suttanipAta 3-22

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[ 48 ] rasesu gedha' akaraM alolo, anannaposI sapadAnacArI / kule kule appaTibaddhacitto, eko care khggvisaannkppo|| yahA~ bhAvAtmaka tulanA ke sAtha-sAtha rasa, gRddhi, alola, Adi zAbdika tulanA bhI hai| isake atirikta kule kule apratibaddha, eko care, nikkuho, nippipAso Adi aneka zabda haiM, jo ki jena saMskRti se tulanA rakhate haiN| ___ Agama vAGamaya kI eka aura gAthA-jo ki nIce aMkita kI gaI haimuni kI paribhASA isa prakAra karatI hai-- na' paraM vaejjAsi ayaM kusIle, jeNa'nno kuppejja na taM vejjaa| jANiya patteyaM puNyapAvaM, attANaM na samukkase je sa bhikkhU / / arthAta damaroM ke prati apazabdoM kA vyavahAra na kare, jisa vyavahAra se dUsare kupita hoM, aimA vyavahAra na kareM, pratyeka vyakti ke puNya-pApa pRthaka-pRthaka hai aisA mAnakara apane Apa meM utkarSa bhAvanA na lAe-vaha muni kahalAtA hai| bauddha-sAhitya meM isakI tulanA karane vAle nimnAMkita padya haiM yo cattAnaM samukkaMse, paraM camavajAnati / yahA~ AtmA aura samutkarSa kI zAbdika tulanA hai, isake atirikta eka dUsarA udAharaNa aura bhI isase tulanIya hai : na paro paraM nikubetha, nAtimadhnetha katthaci naM kshci| vyArosanA paTighasamvA, nAbamabamsa dukkhamiccheyya // yahA~ kevala bhAvAbhivyaktyAtmaka anurUpatA hI hai| jaina zramaNa saMskRti ke viSaya meM yahA~ aura bhI paThanIya haiM, jo isa prakAra hai : na jAimatta na ya rUvamatta, na lAbhamatte na sueNamatta / mayANi savvANi vivajjaittA, dhammajmANarae je sa bhikkhU / / sava prakAra ke daMbha ko chor3akara jo dharmadhyAna meM rata rahatA ho vaha muni hai| bauddha zramaNa saMskRti meM isakI tulanA nimnAMkita padyoM meM hai jAtitthaddho dhanatthadho, gottattharo ca yo nro| sa bAti atima ti, taM parAbhavato mukhaM / 1-suttanipAta 331 2- dazava0 1018 3-suttanipAta 7-31 / 4-suttanipAta 8-6 5-dazave0 1.16 6-suttanipAta 6-14

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[ 46 ] bauddha sAhitya meM jAti Adi ke mada karane vAle ko parAbhava kahA gayA hai aura parAbhava honA manuSya ke liye prazasya nahIM hai, ataH vaha akaraNIya hai / yahA~ kevala bhAvAbhivyaJjanA rUpa tulanA hI nahIM hai, jAti Adi zabdoM kI zAbdika tulanA bhI hai / Agamokta gAthA ke tIsare aura cauthe caraNa "mayANi savvANi vivajjaittA, dhammajmaNarae je sa bhikkhu" kI tulanA meM nimnalikhita patha haiM yo nAccasArI na paccasArI, sabbaM ajjagamA imaM papA / 9 so bhikkhu jahAti orapAraM, urago jiNamiva tacaM purANaM // dhammArAmo ra dhammarato, dhammaM anuvicintayaM / 2 dhammaM anutsaraM bhikkhU, sadUdhammA na parihAyati // bauddha sAhitya ke uparyukta padyoM meM bhAvAbhivyajjanA kI anurUpatA ke sAtha sAtha dharma aura rata zabdoM kI zAbdika abhivyakti bhI huI hai| jaina vAGmaya meM prarUpita hai ki jo Aryapada arthAt dhArmika padyoM kA upadeza karatA hai, dharma meM sthita rahatA hai, dUsaroM ko dharma meM sthita karatA hai, pratrajita dazA ko prApta kara anAcAroM kA nirAkaraNa karatA hai, hAsya Adi ke lie jo kutUhulAdi kA prayoga na karatA hai - vaha muni hai - paveyae / ajjapayaM mahAmunI, dhamme Thio ThAvayaI paraM pi nikkhammaM vajjejja kusIlaliGga, nayAvihassa kuhae je sa bhikkhU / / bauddha sAhitya meM 'dhammeThio aura nikkhammaM vajjejja kusIlaliGga' 'kI tulanA nimnAMkita prakAra se hai uttiTThe 4 nappamajjeytha, dhammaM sucaritaM care / paramhi ca / / dhammacArI sukha seti, kAmaM patAmi nirayaM, nAnariyaM karissAmi, inda piNDaM asmi loke uddhp| do avaM siro / paTimAhA || nappamajjeyya' upadeza ke rUpa meM yaha donoM zabda SThA gatinivRttau "dhamme Thio" ke sthAna meM yahA~ 'uttiTThe prayoga kiyA gayA hai| 'Dio aura usiddhi' 1- suttanipAta 1-8 2 - dhammapada bhikkhU0 5 3 - dazave 0 10 20 4- dhammapada loka va0 (- jAtaka khadiraGgAra

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[ 50 ] eka hI dhAtu ke haiN| yahA~ eka 'kta' pratyayAnta hai aura dUsarA vidhyAmaka AkhyAta kA rUpa hai aura 'nikkhammaM vajjejja kusIlaliGga' ke sthAna para 'nAnariyaM karissAmi' zapatha karane ke rUpa meM prayukta huA pratIta hotA hai| kuzIla ke sthAna para yahA~ anArya zabda kA upayoga kiyA gayA hai| jisa prakAra kuzIla zabda kA artha yahA~ anAcIrNa hai usI prakAra anArya zabda kA bhii| ataH yahA~ ye zabda bhAvanA se sAmyatA rakhate haiN| Atmahita cAhane vAlA muni isa zarIra ko azuci aura azAzvata samajha kara chodd'e| janma aura maraNa ke baMdhanoM ko chedakara apunarAgamana rUpa gati ko prApta kre| taM' dehavAsaM asuI asAsayaM, sayAcae nicca hiyaThThi appaa| chiditu jAimaraNassa bandhaNaM, uvei bhikkhU apuNAgamaM gaI / / vauddha- dipAdako yauM asuci duggandho parihIrati / nAnAkuNapaparipUro, vissavanto tato tto|| etAdisena kAyena, yo manca unnnnmetve| paraM vA avajAneyya, kimanyatra adassanA / chandarAgaviratto so, bhikkhu pacANavA idha / ajmagA amataM santi, nivvAnapadamaccutaM / yahA~ azuci zabda ke sAtha zAbdika tulanA hai aura uparyukta dUsare vizeSaNa prAyaH zarIra kI azAzvatatA batalAne vAle haiN| dUsare zloka meM isa prakAra ke zarIra para moha karane ko avidyA kahA hai, jo ki zarIra kI heyatva-bhAvanA kA bodha karAtA hai| 'sayAcae nicca hiyahi appA' ke sAtha isakI bhAvAbhivyaktyAtmaka samatA hai| tIsare zloka kI 'chiditu jAimaraNassa bandhaNaM, uvei bhikkha apuNAgamaM gaI" ke sAtha bhAvAtmaka samatA hai| yahA~ rAga-dveSAtmaka bandhana se mukta prajJAvAn ko nirvANa prApta hone kA vidhAna hai| Agamokta gAthA meM janma-maraNa ke bandhana (rAga-dveSa) ko cheda kara apunarAgamana (nirvANa) gati ko prApta karanA kahA gayA hai| ataH anta meM donoM vicAra-dhArAoM kA phalita eka hI hai| 1-dazaka 10121 3-suttanipAta 11.208 2- thera gAthA 453 4-suttanipAta 11-206

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jIvana ko AvazyakatAeM pUrI karane vAle vRkSa sAdhvIzrI kanakaprabhA vRkSoM ke sAtha manuSya kA bahuta nikaTa sambandha rahA hai| eka samaya manuSya kI hara apekSAeM vRkSoM ke dvArA hI pUrI hotI thiiN| yahI kAraNa hai ve unakA AlIya kI taraha poSaNa karate the| abhijJAna' zAkuntala meM vRkSoM ke sAtha zakuntalA kA sahodara sneha vyakta kiyA gayA hai| yaha atireka nahIM, kyoMki vRkSa manuSya ke lie bahuta upayogI hai| dhUpa se tape hue klAnta pathika vRkSa kI chAyA meM hI zAnti kA anubhava karate haiN| unake phala khAkara bhUkha zAnta karate haiM aura isase pyAsa bujhAte haiN| rogI vyakti to phaloM ke AdhAra para hI jItA hai| vRkSa zuddha havA dete haiM, varSA ke AkarSaNa kendra hai aura yaha bhI mAnA jAtA hai ki jahA~ vRkSa hote haiM vahA~ na to ativRSTi hotI hai aura na anAvRSTi ; kintu AvazyakatA ke anusAra varSA hotI hai| __ Aja manuSya kRtrima padArthoM ke prati AsthAvAn ho gayA hai| ataH vaha svabhAva ko chor3a kara para-bhAva meM ramaNa karane laga gayA hai| usakI AvazyakatAoM kA itanA vistAra ho gayA hai ki saMsAra ke samasta padArtha bhI unheM pUrA nahIM kara skte| kisI vicAraka ne kahA hai-"vizva ke sabhI vyaktiyoM kI AvazyakatAoM kI pUrti karane ke lie padArtha paryApta se bhI adhika hai, para eka bhI vyakti kI AkAMkSA pUrI karane ke lie padArtha aparyApta hai| isIlie to Aja sImAtIta bhautika upalabdhi ke bAvajUda bhI manuSya asantuSTa rahatA hai| yogalika yuga meM manuSya alpa AkAMkSAoM vAle hote the| unakI bhUkha pyAsa kA zamana, vastra, pAtra, makAna, agni Adi kI pUrti tathA manoranjana kI upalabdhi vRkSoM dvArA hI hotI thii| una vRkSoM ko jaina AgamoM meM 'kalpavRkSa' kahA gayA hai| Aja kaI logoM ko inake astitva meM sandeha hai, ataH ve jijJAsA karate haiM ki kalpa vRkSoM kA koI itihAsa aura artha bhI hai yA yoM hI paramparA calI A rahI hai ? isake lie kucha anveSaNa kI apekSA hai| kalpa zabda anekArthaka hai| sAmarthya, varNanA, chedana karanA, aupamya aura adhivAsa Adi arthoM meM yaha prayukta hotA hai| lekina yahA~ samartha artha meM isakA 1-abhijJAna zAkuntala 01 pR. 13

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[ 52 / prayoga ThIka U~catA hai| jo vRkSa amuka-amuka prakAra ke phala dene meM samartha ho vaha kalpa vRkSa hai| nAlandA hindI zabda koSa meM svarNa ke eka vRkSa kA nAma kalpaka-taru batAyA hai ; sambhavataH yaha kalpa vRkSa kA hI pratIka hai| zArIrika bhASya TIkA meM ise deva loka kA vRkSa vizeSa mAnA gayA hai| kalpanA ke anu. rUpa phala dene ke kAraNa isakA nAma kalpa vRkSa ho gyaa| sAdhAraNa janatA meM aisA bhrama hai ki eka hI vRkSa saba AvazyakatAoM kI pUrti karatA thaa| jisa vyakti ko jisa padArtha kI apekSA hotI vaha vRkSa ke pAsa jAkara yAcanA karatA aura tatkAla use vaha vastu mila jAtI thii| kaI vyaktiyoM kI dhAraNA hai ki koI bhI vRkSa icchita padArtha dene meM samartha nahIM the, lekina jina vRkSoM ke adhiSThAtA devatA hote the, ve vRkSa hI hara padArtha dete the| una vRkSoM ke adhiSThAtA devoM kI upAsanA karane para ve vRkSoM ke mAdhyama se Ipsita vastueM dete the| lekina yaha tathya yuktisaMgata pratIta nahIM hotaa| AgamoM meM 7 aura 10 prakAra ke vRkSoM kA varNana milatA hai| ve vRkSa minna-bhinna apekSAoM kI pUrti karane vAle the| isase spaSTa hotA hai ki saba vRkSoM kA apanA alaga-alaga kSetra thA aura usa sImA taka ve apanA kArya karate the| sthAnAMga' meM eka jagaha sAta prakAra ke vRkSoM kA ullekha hai| ve vimala vAhana kulakara ke samaya meM the| unake phala manuSyoM kI AjIvikA ke sAdhana the| una vRkSoM meM dIpa, jyotiSka aura truTitAMga vRkSoM ko nahIM liyA gayA hai| sambhavataH usa kSetra meM vAdya aura prakAza dene vAle vRkSa nahIM the| sthAnAMga meM dUsarI jagaha 10 prakAra ke vRkSoM kA varNana hai| pravacana sAroddhAra aura samavAyAMga meM bhI 10 prakAra ke kalpa vRkSo kA varNana hai| jIvAbhigama meM ina vRkSoM ko ekoruka dvIpa vizeSa meM batAyA hai| ina vRkSoM ke nAma nimna prakAra haiM: 1-vimalavAhaNe NaM kulagare sattavidhA rukkhA bhuvabhogattAte habamAgacchiMsu jahA-mataMgatA ya bhiMgA ttittaMgA ceva cittarasA hoti / maNiyaMgA ya aNiyaNA sattamaggA kapparukkhA y| ThA0 7 sU0688 2-sthAnAMga ThA0 10 / 3-pravacana sAroddhAra dvAra 121 / 4-samavAyAMga samavAya 10 / 5-jIvAbhigama pA0 347 /

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[ 53 ] (1) mAMga-pauSTika tattva dene vAle vRkSa / (2) bhRtAMga- pAtra rUpa meM phala dene vAle vRkSa / (3) truTitAMga-vINA paTaha Adi vAdya vidhi se yukta vRkSa / (4) dIpazikhA--vizeSa jyotirmaya vRkss| (5) jyotizikhA-sUrya ke samAna prakAza dene vAle vRkSa / (6) citrAMga-mAlya vidhiyoM se yukta vRkSa / (7) citrarasa-vividha prakAra ke bhojana dene vAle vRkSa / (8) maNyaMga-maNi Adi ke AbhUSaNa dene vAle vRkSa / (6) gehAkAra-makAna rUpa meM pariNata vRkSa / (10) anagnaka-vastra vidhi se yukta vRkss| __ vartamAna meM zarIra kA saMsthAna aura saMhanana bahuta kamajora ho gyaa| aneka prakAra ke pauSTika padArthoM kA sevana karane para bhI kAla ke prabhAva se zArIrika durbalatA bar3hatI jA rahI hai, lekina yaugalikoM ke samaya yaha sthiti nahIM thii| anyAnya dUsare kAraNoM ke sAtha isakA eka yaha bhI kAraNa hai ki usa samaya jo maghAMga nAmaka vRkSa vizeSa the, unake phala puSTikAraka the| ve vRkSa' candra prabhA, manaHzilA, sindhu vAruNI Adi vizeSa prakAra kI madirA se yukta, patra, puSpa aura phaloM ke niryAsa se ghanIbhUta, bahuta se vRddhikAraka dravyoM ke milana se puSTikAraka Asava, madhu, maireyaka, ariSTana (madya vizeSa) dUdha jesI kAnti vAlI prazabha, tallaka, madirA sattAu-sau bAra dhone para bhI jisakI gaMdha nahIM jAtI aisI madirA, khajUra aura dra.kSA ke sAra se yukta supakva selar3I ke rasa ke samAna manojJa varNa, gandha, rasa, sparza vAlI, balavIya kI vRddhi karane vAlI madirA vizeSa se yukta madyAMga nAmaka vRkSa usa kSetra meM sahaja rUpa se paidA hote the| unakA nirmAtA koI Izvara nahIM thaa| samaya Ane para ve pakate aura unameM sAva bhI hotA thaa| una phaloM ko upayoga meM lene se tatkAlona manuSya svAsthya se sampanna the| pazu, pakSI vRkSoM ke phUla-phala khAte haiM aura nadI Adi meM pAnI pIte haiM, isalie unako pAtra kI apekSA nahIM hotI, lekina manuSya sabhyatA ke lie yA anya kisI kAraNa se pAtra meM hI khAte-pIte haiN| Aja jina paddhatiyoM se pAtroM kA nirmANa hotA hai, una tarIkoM se AdivAsI manuSya paricita nahIM the| ataH ve vRkSoM ke pAtra vyavahAra meM lAte the| sambhava hai usa samaya vRkSoM ke patra aura 1--jahA se candaNyamA maNosilA...jIvAbhi pA0 347

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[ 55 ] zAkhAeM vartanAkAra hI hote the yA una patroM ko vatana kA rUpa diyA jAtA thaa| pAtra vibhinna prakAra ke hote the aura jina vRkSoM ke patra bartana ke kAma meM Ate unakA nAma 'bhRtAMga' thaa| ve vRkSa' ghaTa ( miTTI kA) kalaza, karakarI (pItala kA bhAjana vizeSa) pAda kAcanikA (paira dhone kI suvarNa pAtrI), udaka (pAnI lene kA pAtra ), bhRgAra (loTA), saraka (bAMsa ke pAtra) tathA maNi raloM kI rekhAoM se khacita vividha prakAra ke pAtra, patra aura phaloM ke rUpa meM dene vAlA bhRtAMga nAmaka vRkSa samUha svAbhAvika pAtroM se yukta thaa| ____ manuSya Avazyaka kAryoM meM pravRtti karatA hai| apane lie, samAja ke lie aura rASTra ke lie jo hitAvaha hotA hai vaha saba karatA hai| lekina jaba una kAryoM se thakAvaTa mahasUsa hotI hai to vaha manoraMjana kI sAmagrI juTAtA hai| nRtya vAdya Adi manoraMjana ke pramukha sAdhana haiN| Aja kA manuSya sinemA ko dilabahalAva kA sAdhana mAnatA hai, lekina yaha to vezAnika yuga kI apanI dena hai| ataH prAga aitihAsika yuga kI manoraMjana sAmagrI meM vAditra kA vizeSa sthAna rahA hai| vividha prakAra ke vAditra prakRti niSpanna the| unameM mRdaMga, paNava, dardaraka, karaTi, DiMDima, DhakA,muraja, zaMkhikA, vipaMcI, mahatI, talatAla, kaMsatAla Adi Atodya vidhi se yukta gaMrdhava ke nATaka karane meM kuzala taNa Adi, madhya aura anta meM upayukta vAditra kA prayoktA darzakoM ko khuza kara letA hai| usI prakAra truTitAMga nAmaka vRkSa-samUha bhI svabhAva se hI tata, vitata, dhana suSira Adi Atodya vidhi vAle phaloM se yukta thaa| yogalika manuSya ina vRkSoM ke dvArA hI manoraMjana kiyA karate the| ___Aja vidyut zakti ke dvArA manuSya kI pratyeka apekSAeM pUrI ho jAtI haiN| andhakAra ke samaya vidyut zakti ke prayoga se sUraja jaisA prakAza ho jAtA hai| lekina jaba vidyut-zaktiyoM kA AviSkAra nahIM huA thA taba prakAza ke lie 'mazAla' kAma meM lI jAtI thii| sAyaMkAla ke samaya cakravatI rAjA kI choTI bar3I mazAleM tela aura bAtI yukta prajvalita hokara timira kA nAza karatI hai vaise hI vikasita svarNamaya pArijAta se vana prakAzita hotA thaa| kanaka,maNi, ranoM se khacita ujvala, vicitra varNa daNDoM vAlI mazAloM se andhakAra ko naSTa karane vAle ujvala 1-ghaDa kalasa kaDaga kakkarI . ...jIvAbhi0 pA0347 2 jahA se nava nihi vahaNo dIviyA......jIvAbhi0 pA0 347

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[ 15 ] prakAza se amirAma 'dIpazikhA' nAmaka pakSa samUha thA, jo udyota vidhi vAle phaloM se paripUrNa thaa| suSama suSamA Are meM agni kA abhAva thA, lekina ami kI apekSA kisI na kisI rUpa meM pUrNa hotI thii| anya saba kAryoM kI taraha ami kA kArya bhI tatkAlIna vRkSa hI karate the| ve vRkSa zaradakAlIna sUrya ke samAna nirmala prakAza vAle vidyat ke samAna snigdha aura nidhUrma agni kI taraha camakate the| agni se dhauta, suvarNa, kesuka, azoka aura japA vRkSoM ke vikasita puSpa samUha tathA maNi ratnoM kI kiraNoM kI taraha dedIvyamAna jAtya hiMgula ke raMga se bhI adhika sundara jyotiSka nAmaka vRkSa samUha thaa| saMbhavataH zIta kAla meM yA anya kisI kAraNa vizeSa meM ina vRkSoM kA upayoga hotA thaa| agni kI taraha prakAzamAna hone se jisa mArga meM ye vRkSa hote the, vahA~ andhakAra bhI nahIM hotA thaa| ___kalA kA udbhava mAnava jAti ke Adi itihAsa se jur3A huA hai| kisI bhI tathya kI kalAtmaka abhivyakti kA nAma kalA hai| bolanA, likhanA, citra karanA, uThanA, baiThanA Adi sAre kArya kalAtmaka Dhaga se kiye jAne para hI vyavasthita rUpa se ho sakate haiN| yogalika manuSya sabhyatA, kalA zabdoM se aparicita the| phira bhI kalA kA itihAsa hameM usa samaya taka le jAtA hai| Aja prayogoM ke dvArA kalA kA vikAsa ho rahA hai, usa samaya vaha svataH niSpanna thii| usa samaya ke citramaya vRkSa hI kalA ke pratIka the| una vRkSoM kA nAma 'citrAMga' thaa| jaise darzanIya makAna bahuta citroM se citrita hotA hai, ramya, kusumamAlA aura vividha vargoM se zobhita hotA hai vaise hI 'citrAMgaka' vRkSa aneka prakAra kI citra vidhi se yukta the! bhojana hara prANI ke lie Avazyaka hai| manuSya apanI icchA ke anukala bhojana taiyAra kara lete haiN| anya prANiyoM ko jisa rUpa meM jo kucha milatA hai ve usI se santuSTa rahate haiN| lekina akarma bhUmi meM utpanna yaugalika manuSya bhojana nahIM banAte the| Aja pAkakalA vikasita ho cukI hai| naenae prakAroM kA AviSkAra ho rahA hai, lekina usa samaya isakA udbhava bhI nahIM huA thaa| phira bhI manuSya bhUkhe nahIM rahate the| pazuoM kI taraha manuSya bhI vRkSoM ke phaloM dvArA udara pUrti karate the| 1-jahA se......airuggaya saraya sUra maMDala...jIvA-pA0 348 2-jahA se pecchA ghare vicite...jIvA. pA0 348

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[ 56 ] vyakti ko jo phala rucikara lagatA, usa thA / ve vRkSa koI viziSTa prakAra kI cakravartI rAjA sugandhita zreSTha kalamA viziSTa padArthoM se modaka banavAtA hai, unako anubhava karatA hai / usI prakAra 18 prakAra ke 'citrarasa' vRkSoM ke phala atyanta AnandakAraka hote the / usa samaya 'citrarasa' nAmaka vRkSa vividha prakAra ke phaloM se yukta the| jisa phala se vaha apanI bhUkha zAnta karatA bhojana sAmagrI nahIM dete the, lekina sAli cAvaloM se khIra banavAtA hai, khAkara hara vyakti tRpti kA viziSTa bhojana guNoM se yukta AbhUSaNa pahanane kI paddhati bhI ati prAcIna hai / yadyapi Aja kI bhA~ti usa samaya svarNakAra nahIM the| sone aura cA~dI ke AbhUSaNa bhI nahIM banate the, lekina yaugalika yuga ke manuSya vRkSoM ke phUla-pattoM ke AbhUSaNa kAma meM lete the unhIM ke anukaraNasvarUpa Aja bhI saurASTra Adi meM phUloM ke gajare sIsaphUla Adi vyavahAra meM liye jAte haiM / ' abhijJAnazakuntala meM likhA hai "AbharaNocitaM " rUpaM AzramasulabhaiH prasAdhaneviprakAryate" yahA~ Azrama sulabha kA matalaba vRkSa niSpanna AcaraNoM se haiM / RSi kaNva ne apane ziSyoM ko Adeza diyA, zakuntalA ke lie AbhUSaNa lAo / jaba ve sundara AbhUSaNa lekara upasthita hue to gotamI ne pUchA AbhUSaNa kahA~ mile ? isake uttara meM unhoMne kahA- kisI vRkSa ne mAMgalika rezamI sAr3I dI, kisI ne pairoM meM lagAne ke lie lAkSArasa diyA aura anya kaI vRkSoM ne navIna kisalayarUpI komala hAthoM se yaha AbhUSaNa diye / isase yaha spaSTa hotA hai ki vRkSoM ke AbhUSaNa bhI kAma meM liye jAte the ! yaugalika yuga meM bhI mavyaMga' nAmaka vRkSa samUha hAra, ardhahAra, mukuTa, kuMDala, sUtra, ekAbali, cUlAmaNi, tilaka, kanakAvali, hastamAlaka, keyUra, valaya, aMgUThI, mekhalA, ghaNTikA, nupUra, tathA kaMcana maNi, ratnoM se yukta vizeSa prakAra ke AbhUSaNa phaloM ke rUpa meM dete the / Aja jisa DhaMga se sAmAjikatA panapI hai / prAg aitihAsika yuga meM isakA mahatva nahIM thA / parivAra aura samAja kI kisI ko cintA nahIM thI aura na sAmAjika sImAeM thiiN| phira bhI manuSya akele nahIM rahate the / yugala 1 - jahA se sugandha vara kalama sAli tandula jIvA pA0 348 2 - abhijJAna zAkuntala aMka 4 pR0 86 3 - vahI aMka 4 pR0 60 zloka 5 4 --- jahA se hAradvahAra muuDa widg * jIvA0 pA0 346

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[17 ] sAtha meM paidA hote aura jIvana bhara eka sAtha rahate the| lekina unake pAsa koI nijI makAna yA kuTiyA nahIM thI, kyoMki ve makAna banAnA jAnate hI nahIM the| Aja to pakSiyoM ko bhI apane lie makAna taiyAra karane par3ate haiM, lekina usa samaya ke manuSya bhI ina kAryoM se nirapekSa the| phira bhI ve Aja kI taraha aTTAlikA, gopura, prasAda, ekasAla, vizAla, catuHzAla, garbhagRha, mohanagRha, valabhIgRha, ApaNa, niyUha, ayavaraka, candrazAlA Adi vividha prakAra ke makAnoM meM rahate the| unameM Upara car3hane utarane ke lie sIDhiyA~ hotI thI, praveza karane aura nikalane ke dvAra the| parantu ve makAna patthara ke nahIM the, vRkSa hI sahaja rUpa se ina AkAroM meM pariNata the| Aja to zilpakalA bhinna-bhinna rUpoM meM vikAsa pA rahI hai| sambhavataH yaha tatkAlIna "gehAkAra vRkSoM kA hI anukaraNamAtra hai| lajjA manuSya kA sahaja dharma hai, isakI rakSA ke lie vastra paridhAna kI paramparA clii| yoga itihAsakAroM ne likhA hai ki AdivAsI manuSya vastra nahIM pahanate the, lekina jyoM-jyoM sabhyatA kA vikAsa huA, pahananA, or3hanA bhI Avazyaka samajhA gyaa| parantu ve loga vastra banAne meM dakSa nahIM the| na to usa samaya khetI kI jAtI thI aura na kala-kArakhAne hI the, jinase vastroM kA nirmANa ho ske| ataH tatkAlIna manuSya vRkSoM kI chAla ke vastra pahanate the| jena siddhAntoM meM kalpa-vRkSoM dvArA vastra milane kI jo bAta hai vaha isa tathya se bhI puSTa hotI hai| sambhava hai usa samaya vRkSoM ke patte aura chAla isa taraha ke hote hoMge jo pahane or3hane ke kAma meM A skeN| usa samaya Ajinaka, kSoma, tanula, dukUla, kauseyaka, cInAMkurA, zlakSNa, kalyANaka Adi vastra vizeSa raktapIta aura zveta Adi vargoM se citrita vastra mRgaloma vastra, rablaka, vastra Adi vividha prakAra ke vastroM se yukta "anagnaka" nAmaka vRkSa the| "yeH janA nagnAH na bhavantIti anagnakAH" isa vyutpatti se yaha spaSTa ho jAtA hai ki vRkSoM ke vastra (chAla ) pahanane ke kAma meM Ate the| kaI logoM kI mAnyatA hai ki pahale vastra pahanane ko padvati nahIM thI, kAlAntara meM zIta nivAraNa ke lie inakA prayoga hone lagA aura Aja ve sabhyatA ke ke pratIka bana gaye hai| ___ kalpavRkSa kA jahA~ yaha artha kiyA jAtA hai ki ve Ipsita phala denevAle 2-jahA se pAgAra hAlaya cariyadAra gopura ..." jIvA0 pA0 346 3--jahA se aNegAiga khoya taNuya".""jIvA0 pA0 350

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[ 58 ] the, vahA~ yaha bhI saMbhava hai ki usa samaya ke manuSyoM kA jIvana svayaM hI itanA sIdhA-sAdA aura aura alpa AvazyakatAoM vAlA thA ki usakA yApana una una vRkSoM ke phaloM se sahaja rUpa meM hI ho jAtA thaa| athavA yaha bhI saMbhava hai unheM una vRkSoM ke dvArA jo milatA thA, ve usase apanI AvazyakatA ke anusAra vaise upakaraNa taiyAra kara lete the| Aja bhI ajamera ke pAsa eka aisA vRkSa hai jo icchita vastueM phala rUpa meM detA hai, usako kalpavRkSa kahA gayA hai| dakSiNa meM bhI aise vRkSa haiM jo gau kI taraha dUdha dete hai| una vRkSoM ke nIce TIna ke Dibbe rakha diye jAte haiN| usa dUdha ke pAuDara se moTara ke TAyara, TelIphona tathA reDiyoM Adi ke bAksa banate hai| kaI vRkSa aise hote haiM jinase manuSya prabhAvita ho jAte haiN| prAcIna kAla meM RSi, muni prAyaH jaMgaloM meM rahate the; kyoMki jaMgaloM meM vizeSa prakAra ke vRkSa hote the, unameM kaI vRkSa aise bhI the jinake phala Adi kA sevana karane se vAsanA para sahaja rUpase vijaya ho jaatii| vAsanA-vijaya sanyAsa kA prathama lakSaNa hai| saMbhava hai ve muni una-una prayogoM dvArA apanI sAdhanA meM vikAsa karate the| ___ amerikA meM bhI aise vRkSa haiM jinheM 'milka TI' aura 'beDa TI' aura lAiTa TrI Adi nAmoM se pukArA jAtA hai| ina vRkSoM ke phala, dUdha, roTI aura prakAza ke kAma meM Ate haiN| ataH isa tathya ko nissandeha svIkAra karanA hogA ki prAcIna kAla meM bhI aise vRkSa the jo manuSyakI hara AvazyakatAoM ke pUraka the| islAma dharma meM aise vRkSoM ko darakhta yA tobe kahAjAtA hai aura krizciyana dharma meM svargIya vRkSa kI abhidhA dI gaI hai|| vRkSoM ke phala khAne-pIne ke kAma meM aura unake patra chAla Adi pahanane ke kAma meM Ate haiM, kaI vRkSa kAMTedAra hote haiN| unakA bhI bahuta bar3A upayoga hai / sAptAhika hindustAna meM isa prakAra kA ulekha karate hue likhA hai ki eka kisma ke vRkSa aise haiM jinakI zAkhAeM chUrI yA bI jaisI haiN| manamohaka hone ke kAraNa loga inake pAsa jAte haiM, taba zAkhAeM nIce kakakara unase lipaTa jAtI haiM aura khUna cUsakara zarIra meM sarpa jesA viSa phelA detI hai| phalataH vyakti mara jAtA hai| aphrIkA meM loga aparAdhI ko daNDa dene ke lie ina vRkSa ke nIce chor3a dete haiN| 1-bharatamukti eka adhyayana pR. 4 2---vahI pR.4

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[ 56 ] 'peradeza meM eka prakAra ke vakSa haiM, jinase pAnI bharatA rahatA hai| ye vAya maNDala kI namI ko khIMcakara jamA rakhate haiN| garmI meM ina vRkSoM se svataH pAnI marane lagatA hai| isane yaha jAnA jAtA hai ki vRkSoM meM eka vicitra prakAra kI zakti hotI hai jo sahaja rUpa se vibhinna prakAroM meM pariNata hokara upayoga meM AtI hai| uparokta tathyoM ke AdhAra para yaha spaSTa ho jAtA hai ki 'kalpavRkSa' koI kAlpanika tatva nahIM hai| isakA itihAsa janazruti mAtra nahIM, lekina vAstavika hai| Aja bhI kisI na kisI rUpa meM isakA astitva siddha karane vAle pramANa milate haiN| lekina aise tattva kAla kI gaharI paratoM meM omila ho gaye haiN| Aja phira se anveSakoM kA dhyAna isa ora gayA hai, saMbhava hai bhaviSya una paratoM ko ukher3a kara sahI tattva ko prakAza meM lA sake, phira bhI isameM to saMdeha ko avakAza nahIM ki yaugalika manuSya vRkSoM ke AdhAra para hI jIvana yApana karate the|

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upaniSadoM para zramaNa saMskRti kA prabhAva [munizrI nathamala ] bhAratIya sAhitya kI do dhArAeM mAnI jAtI hai-vaidika aura shraamnnik| jainoM aura bauddhoM kA jo sAhitya hai use zrAmaNika (zramaNa paramparA kA ) aura zeSa sAre sAhitya ko vaidika kahA jAtA hai| para yaha sthApanA nirdoSa nahIM hai| yahA~ zramaNoM ke aneka sampradAya rahe haiM-jaina, bauddha, AjIvaka, gairika, tApasa Adi / ' mUlAcAra ke anusAra raktapaTa, caraka, tApasa, parivrAjaka, zeva, kApAlika Adi bhI avaidika sampradAya the| sAMkhya darzana vaidika dhArA kA prabala virodhI thaa| usane kaTha, zvetAzvatara, prazna, maitrAyaNI jaise prAcIna upaniSadoM ko bahuta prabhAvita kiyA thaa| samaya ke pravAha meM AjIvakoM kA Aja astitva nahIM rahA para unakA sAhitya sarvathA lupta nahIM huaa| usane vaidika aura avaidika sabhI sAhitya dhArAoM meM sthAna pAyA hai | gairika, tApasa Adi vaidika paramparA meM vilIna ho gae haiM para unakA sAhitya unakI dhArA meM pUrNa vilIna nahIM huaa| unakA apanA svara Aja bhI mukharita hai| sthAnAna se patA calatA hai ki mahAvIra ke yuga meM sAhitya kI tIna dhArAeM pravAhita ho rahI thIM-laukika, vaidika aura sAmayika / rAjanIti, arthanIti aura kAmanIti sambandhI grantha laukika sAhitya kI koTi meM Ate the| Rga, yaju aura sAma ye tIna veda vaidika sAhitya ke mukhya grantha the| zAna, darzana aura cAritra ke nirUpaka anya sAmayika yA zrAmaNika sAhitya kI dhArA ke the| isa lekha meM merA pratipAdya viSaya yaha hai ki upaniSad pUrNarUpeNa vaidika dhArA ke grantha nahIM haiN| Aja hama jise vaidika sAhitya mAnate haiM vaha sArA vaidika nahIM hai kintu laukika, vaidika aura zrAmaNika tInoM kA saMgama hai| vaha aneka dhArAoM kA saMgama hai, isIlie usameM aneka virodhI dhArAeM paridRSTa ho rahI haiN| 1-dazavaikAlika niyukti, hAribhadrIya vRtti, patra 68 2-mUlAcAra // 62 3 sthAnAGga 3 / 3 / 185

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dUsarI dhArAoM ke saMrakSaka jaise-jaise miTate gae, vaise-vaise unakA sAhitya apane saMrakSakoM ke abhAva meM vaidika dhArA ke prabala pravAha meM sammilita hotA gyaa| sAhitya kI kasauTI vaidika sAhitya kA mukhya bhAga yajJa thaa| usakA vikAsa uttarottara hotA rhaa| samUcA yajurveda usIse anuprANita hai| brAhmaNa granthoM meM yaza kI paraMparA aura Age bar3ha gaI thii| aupaniSadika dhArA, jise zramaNoM kI dhArA kahA jA sakatA hai, yajJoM kA virodha karatI thii| usakA pravAha adhyAtma vidyA kI ora thaa| hama kauna haiM ? kahA~ se Ae haiM ? kyoM Ae haiM ? kahA~ jAeMge? Adi-Adi praznoM para vicAra kiyA jAtA thaa|' adhyAtma vidyA zramaNa sAhitya kI kasauTI thii| trivarga-vidyA ( artha, dharma aura kAma ) laukika sAhitya kI kasauTI thii| ina tInoM kasauTiyoM ke AdhAra para hama jAna sakate haiM ki amuka sAhitya kisa dhArA kA hai yA kisa dhArA meM pravAhita hai| upaniSadoM kI dhArA AcArya zaMkara ne jina dama upaniSadoM para bhASya likhA, ve prAcIna mAne jAte haiN| unake nAma haiM-Iza, kena, kaTha, prazna, muNDaka, mANDukya, tettirIya, aitareya, chAndogya aura bRhdaarnnyk| DA. belabelakara aura rAnADe ke anusAra prAcIna upaniSadoM meM mukhya ye haiM-chAndogya, bRhadAraNyaka, kaTha, Iza, aitareya, taittirIya, muNDaka, kauSItaki, kena aura prshn'| unameM se kucha upaniSadoM meM mukhya veda evaM vaidika dhArA ke prati jo virodha hai use dekha sahaja hI prazna hotA hai ki vedoM aura usakI dhArA kA virodha karane vAle upaniSad kyA vedika sAhitya kI koTi meM A sakate haiM ! muNDakopaniSada meM vedoM ko aparA vidyA kahA gayA hai| parA vidyA, jisase brahma kI prApti hotI hai, usase bhinna hai| parA vidyA adhyAtma yA Atma vidyA hai| OMkAra ke dvArA usa AtmA kA dhyAna kiyA jAtA thaa| praznopaniSad meM bhI isa tathya kI vizeSa 1-kenopaniSad 1 2-hisTrI Apha iNDiyana philaoNsaphI bhAga 2 pR067-60 3-maNDakopaniSad 11115 4-muNDakopaniSad 15 5- muNDakopaniSad 16

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[ 62 ] abhivyakti huI hai / vahA~ batAyA gayA hai ki Rgveda ke dvArA sAdhaka isa loka ko, yajurveda ke dvArA antarikSa ko aura sAmaveda ke dvArA tRtIya brahmaloka ko prApta hotA hai| inase parabrahma kI prApti nahIM hotI / isase sAdhaka ke samagra OMkAra se dhyAna meM usa loka kI prApti hotI hai, jo zAMta, ajara, amara, abhaya aura para hai arthAt usase parabrahma kI prApti hotI hai / ' nArada cAroM vedoM aura anya aneka vidyAoM kA pAragAmI thA / usane sanatkumAra se yahI kahA - "bhagavan ! maiM maMtravit hU~, Atmavit nahIM hU~ / " mana meM vedoM ke prati koI utkarSa kI bhAvanA utpanna nahIM hotI / mahAbhArata aura anya purANoM meM se krAnta huI hai| unameM aise aneka sthala haiM, jahA~ Atma vidyA yA mokSa ke lie vedoM kI amAratA pragaTa kI gaI hai| zvetAzvatara ke bhASya meM AcArya zaMkara ne aisA eka prasaMga uddhRta kiyA hai| vahA~ bhRgu apane pitA se kahatA hai- 3 yaha bhAvanA "traya dharmamadharmArtha, kipAkaphalasannimam / nAsti tAta sukhaM kiJcidatra duHkhazatAkule / tasmAnmokSAya yatatA, kathaM sevyA mayA trayI // ' "" at dharma adharma kA hI hetu hai / yaha kiMpAka ( semara ) phala ke samAna kucha bhI sukha nahIM hai / hai / he tAta! saikar3oM duHkho se pUrNa isa karmakANDa meM ataH mokSa ke dvArA prayatna karane vAlA maiM trayI dharma kA sakatA hU~ ? kisa prakAra sevana kara gItA meM bhI yahI kahA gayA hai ki nayI dharma ( vaidika karma ) meM lage rahane vAle sakAma puruSa saMsAra meM AvAgamana karate rahate haiM / 4 yajJoM ko zreya mAnane vAle mUr3ha hote haiM / " Atma vidyA ke lie vedoM kI asAratA aura yazoM ke virodha meM AtmayajJa kI sthApanA kisI avaidika dhArA kI ora saMketa karatI hai / 1- praznopaniSada 5/7 2-- chandogyopaniSada 71112-3 3- zvetAzvatara pRSTha 23 : gItA presa gorakhapura, tRtIya saMskaraNa / 4 - bhagavadgItA 6 / 21 5- maNDakopaniSad 122 7, 10 6- chAndogyopaniSad 815/1, bRhadAraNyaka 226-10

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[63 ] isase vaidika RSiyoM kI udAra aura sarvagrAhI bhAvanA ke prati sahaja hI . Adara bhAva utpanna hotA hai ki unhoMne virodhI dhArAoM ko bhI kisa prakAra apanI dhArA meM samanvita kara liyaa| zabda sAmya upaniSadoM meM zramaNa dhArA ke darzana kA dUsarA hetu zabda-sAmya hai| unameM aise aneka zabda haiM, jinakA upayoga zramaNa-sAhitya meM adhika huA hai| chAndogya meM 'kaSAya' zabda rAga-dveSa ke artha meM vyavahRta hai|' jaina Agama sAhitya meM yaha isI artha meM hajAroM bAra prayukta hai jaba ki vaidika sAhitya meM isa artha meM usakA prayoga sahaja labhya nahIM hai| maNDUka upaniSad kA tAyI' zabda bhI vaisA hI hai| vaha vaidika sAhitya meM prAyaH vyavahRta nahIM hai| jaina aura bauddha sAhitya meM usakA pracura vyavahAra huA hai| viSaya sAmya viSaya varNana kI dRSTi se bhI upaniSadoM ke kucha siddhAntoM kA zramaNoM kI siddhAnta dhArA se bahuta gaharA sambandha hai| maNDaka, chAndogya Adi upaniSadoM meM aise aneka sthala haiM jahA~ zramaNa vicAra dhArA kA spaSTa pratibimba hai| jarmana vidvAn harTala ne yaha pramANita kiyA hai ki maNDakopaniSada meM lagabhaga jaina siddhAnta jaisA varNana milatA hai aura jena pAribhASika zabda bhI vahA~ vyavahRta hue haiN| usa prAcIna kAla meM vedoM aura upaniSadoM ke atirikta brahma vidyA viSayaka sAhitya 'zloka' nAma se prasiddha thaa| dvAdazAGgI ke vivaraNa meM sarvatra yaha milatA hai ki pratyeka aGga meM saMkhyeka zloka the|5 vaidika, jaina aura vauddha 1-chAndogya 7262 mRdita kaSAyAya-zaMkarAcArya ne isake bhAgya meM likhA hai-mRdita kaSAyAya vAAdiriva kaSAyo rAgadveSAdidoSaH satvasya raJjanA rUpatvAt .... / 2-maNDakopaniSad 66 / 3-iNDo-ireniyana mUla anya aura saMzodhana bhAga 3 4-iMDiyana hisTorikala kvArTaralI bhAga 3 pR0 307-315 (umeza candra bhaTTAcArya kA lekha) 5-samavAyAGga sUtra 136.146, naMdI sUtra 45-55

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[ 64 ] sAhitya se bhinna pUrvavartI zramaNa sAhitya bhI vidyamAna thA / yaha asambhava mahIM ki upaniSadoM kA brahma-vidyA sambandhI vivaraNa va zloka sAhitya kisI pUrvavartI brahama-vid zramaNa paramparA kA AbhArI ho / nirmantha paramparA meM uddAlaka, nArada, varuNa, aGga RSi yAvalkya Adi pratyeka buddha hue haiN| upaniSadoM meM bhI inakA kahIM-kahIM to viSaya sAmya bhI hai| "jaba taka lokeSaNA hai taba taka bilebA hai| jaba taka vitteSaNA hai taba taka lokeSaNA hai| sAdhaka lokeSaNA aura vitteSaNA kA tyAga kara gopatha se jAe, mahApatha se na jAe - yaha arhat yAvalkya RSi ne kahA / " " (yA aGgirasa) ullekha hai / " bRhadAraNyaka ke yAjJavalkya kuSItaka ke putra kahola se kahate haiM-- "yaha vahI AtmA hai, jise jAna lene para brahama-zAnI putraiSaNA, vitteSaNA aura lokaiSaNA se muMha phera kara Upara uTha jAte haiN| mikSA se nirvAha kara saMtuSTa rahate haiN|... jo putreSaNA hai, vahI vitteSaNA hai| jo vitteSaNA hai, vahI loSaNA hai / 4 isimiyA ke yAjJavalkya bhI eSaNA tyAga ke bAda bRhadAraNyaka ke yAzavalkya kI bhAMti bhikSA se santuSTa rahane kI bAta kahate haiN|" isa prakAra donoM kI kathana - zailI meM vicitra samAnatA hai| vaidika vicAradhArA meM putreSaNA ke tyAga kA sthAna nahIM hai| usake anusAra santAnotpatti Avazyaka karma hai / isalie sahaja hI yaha prazna hotA hai ki bRhadAraNyaka meM eSaNA-tyAga kA vicAra kahA~ se AyA ? isa AdhAra para yaha kalpanA hotI hai ki upaniSad kA kucha mA zramaNoM kI racanA hai athavA zramaNa saMskRti se prabhAvita hone vAle RSiyoM 1- -The Jainas in the history of Indian literature by Dr. Maurice Winternitz, Ph. D. Page 5 - "Even before there was such a thing as Buddhist or Jaina literature, there must have been Shramana literature besides the Brahmanic literature." 2- uddAlaka chAndogya 5, nArada chAndogya 7, aGgirasa muluka 112 varuNa taittirIya 31, yAjJavalkya vRhadAraNyaka 3|4|1 3- 3mibhAsiyAi 12 4 -- bRhadAraNyaka 3/5/1 - itibhAsiyAI 1231-2 J1

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[ 65 / kI racanA hai, athavA zramaNoM aura vaidika RSiyoM kA milA julA pryl| kucha aura atIta meM jAeM to kahA jA sakatA hai ki yaha krama Arambhika kAla tathA usase pUrva ke kAla meM hI prArambha ho gayA thaa| varuNa, ketu aura vAtarazana' ye tIna prakAra ke RSi the| unameM vAtarazana RSi zramaNa the, bhagavAn RSama ke ziSya the| ve Urdhva manthI ( UrdhvaretA) ho ge| unake pAsa kucha dUsare RSi jijJAsA lie hue aae| unheM pahale hI mAlama ho gayA thA, ataH ve unake Ane se pahale hI antarhita ho ge| yoga sAmarthya se zarIra ko kama banA 'kRSmANDa' nAmaka maMtra vAkya meM praviSTa ho ge| bAne vAle RSi gaNa ne citta ko zAnta kiyA aura dhyAna se dekhA to unheM ve vAtarazana zramaNa pratyakSa diikhe| ve vAtarazana zramaNa se bole-"Apa kyoM antarhita hue ?" taba unhoMne kahA-"hama Apako namaskAra karate haiN| Apa hamAre sthAna para Ae haiM, hama ApakI kyA paricaryA kareM / " taba Ane vAle RSigaNa ne kahA-"vAtarazana RSi! Apa hameM vesA pavitra-zuddhi kA sthAna batalAe, jisase hama pApa rahita ho jaaeN|" unhoMne Ane vAle RSigaNa ko zuddhi kA sAdhana batalAyA aura vaha RSigaNa pApa rahita ho gyaa| ___ isa prakAra se yaha pratIta hotA hai ki vaidika RSi zramaNoM se milate the aura unase Atma dharma kA bodha lete the| ____ ema0 vinTaraniTja ne arvAcIna upaniSadoM ko avaidika mAnA hai| kiMtu ukta tathyoM se yaha pramANita hotA hai ki prAcIna upaniSad bhI pUrNataH vaidika nahIM hai| 1-vaidika koza 473-yaha zabda Rgveda 10, 136-2 meM muniyoM ke lie aura tettirIya AraNyaka 1.23.2,1.244, 2.7.1. meM RSiyoM ke lie AyA hai| nama sAdhu abhipreta hote haiM, jinakA ullekha paravartI sAhitya meM bahudhA milatA hai| 2-zrImad bhAgavata 3-cirIyAraNyaka prapAThaka 2 anuvAk 7 pRSTha 137-136 4-prAcIna bhAratIya sAhitya, pRSTha 190-161

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vyutsarga-- jaina sAdhanA kA kendra bindu ( indracandra zAstrI ema0 e0, pI-eca0 DI0 ) bhArata meM aneka sAdhanA-paddhatiyoM kA vikAsa huaa| pratyeka ne hamArI samasyAoM ke mUla meM kisI kAraNa kA patA lagAyA aura use dUra karane ke liye lakSya - vizeSa nizcita kiyA / vahI lakSya sAdhanA-paddhati kA kendra-bindu kahA jAyagA / bauddha dharma ne vizva kI samasyAoM kA mUla 'tRSNA' ko batAyA aura usa para vijaya prApta karane ke liye zUnyatA ke abhyAsa para bala diyA / usakA kathana hai ki jaba samasta vastue~ zUnya arthAt niHsAra haiM to unake prati tRSNA kaisI ? bhaktivAdI paramparAoM ne samasyAoM kA mUla ahaMkAra ko samajhA aura use miTAne ke liye apane Apako bhagavAn ke caraNoM meM arpita karane kA sandeza diyA / yaha apeNa hI bhakti-sAdhanA kA kendra bindu hai / vedAnta ne samasyAoM kA mUla bheda-buddhi ko mAnA aura use dUra karane ke liye abheda yA ekatva sAdhanA ko prastuta kiyaa| jaina-dharma samasyAoM kA mUla mamatA yA moha ko mAnatA hai aura usa para vijaya prApta karane ke liye vyutsarga arthAt tyAga ke abhyAsa para bala detA hai / jaina-dharma meM dainandina abhyAsa ke rUpa meM aneka prakAra ke tyAgoM kA vidhAna hai| kisI meM sUryodaya ke pazcAt do ghar3I ke liye koI vastu mu~ha meM na DAlane kA nizcaya kiyA jAtA hai| kisI meM eka pahara aura kisI meM do pahara ke liye / isI prakAra vizeSa dinoM para bhinna-bhinna prakAra ke tyAga kiye jAte haiM / anna-jala ke atirikta bolane, ghUmane-phirane, saMgraha karane Adi kI maryAdAe~ bhI kI jAtI haiN| bhojana meM dravyoM kA parimANa kiyA jAtA hai arthAt yaha nizcaya kiyA jAtA hai ki Aja itanI vastuoM se adhika nahIM khAU~gA / ye saba abhyAsa jIvana meM anuzAsana lAte haiN| inake liye kiye jAne vAle nizcayoM ke liye prAcIna samaya se zAstrIya pATha cale A rahe haiN| unake aMta meM bosirAmi yA bosirehi kahA jAtA hai| isakA artha hai maiM svayaM chor3atA huuN| jaba yaha pratijJA guru yA kisI AdaraNIya vyakti dvArA dilAI jAtI hai to vaha vosirehi kahatA hai| yaha madhyama puruSa kA prayoga hai, jisakA artha hai

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[ 67 ] "chor3a do" / isa prakAra hama dekhate haiM ki vyutsarga jaina sAdhanA kA vyApaka tatva hai| jaina dharma sAdhanA ko do rUpoM meM prastuta karatA hai / pahalA rUpa saMyama yA saMbara hai| isakA artha hai jIvana meM anuzAsana, jisase naye doSa na Ane pAyeM | dUsarA rUpa nirjarA hai, isakA artha hai saMcita meja tathA durbalatAoM ko dUra karane kA abhyAsa / sAdhaka ke liye donoM kA abhyAsa Avazyaka mAnA gayA hai| eka ora use apanA jIvana ko itanA saMyata aura anuzAsita banAnA cAhiye ki koI durbalatA yA asAvadhAnI pAsa na Ane paae| dUsarI ora aise abhyAsa karate rahanA cAhie jinase AtmA uttarottara dRr3ha tathA zuddha hotI jAe / vyutsarga ke bhI do rUpa haiN| prathama rUpa meM usakA abhyAsa bAhya pravRttiyoM ke tyAga ke rUpa meM kiyA jAtA hai| krodha, ahaMkAra, lobha Adi mAnasika vikAroM, mana, vacana aura zarIra kI azubha pravRttiyoM, Alasya, vyartha kI gappoM tathA zArIrika ceSTAoM ke rUpa meM anuzAsanahInatA kA parityAga isameM AtA hai / vyutsarga kA dUsarA rUpa ve abhyAsa haiM jinameM kucha samaya ke liye zarIra se bhI nAtA tor3a diyA jAtA hai unheM kAyotsarga kahA jAtA hai| jaina sAdhanA meM ise sarvazreSTha tapa mAnA gayA hai| zAstroM meM cAra bAtoM kA vyutsarga batAyA gayA hai| sarvaprathama zarIra - vyutsarga hai, isakA artha hai kucha samaya ke liye apane zarIra se nAtA tor3anA / isakI vyAkhyA Age kI jaaygii| dUsarA gaNa-vyutsarga hai isakA artha hai gaNa arthAt sAthiyoM ko chor3a kara cale jAnA / 1 bAlaka jaba taka calanA nahIM sIkhatA use mAtA-pitA kI sahAyatA Avazyaka hotI hai; vaha unakI aMgulI pakar3akara calanA sIkhatA hai kintu calane kI sAmarthya hone para bhI yadi vaha unake sahAre rahatA hai to usakA vikAsa ruka jAtA hai vaha jyoM jyoM bar3A hotA hai, pratyeka bAta meM Atma-nirbhara hotA calA jAtA hai / usI prakAra nava dIkSita ziSya ke liye guru tathA anya sAthiyoM kA sahArA Avazyaka hotA hai kintu dhIre-dhIre vaha zakti prApta karatA hai aura usa sahAre ko anAvazyaka hI nahIM, bandhana mAnane lagatA hai| guru tathA sAthI usa para isa prakAra chAye rahate haiM ki svatantra abhyAsa ke liye use avasara hI nahIM miltaa| aisI sthiti meM vaha gaNa ko chor3a kara calA jAtA hai aura akelA vicaraNa karatA hai / isa avasthA ko gaNa-vyutsarga kahA jAtA hai| tIsarA upadhi-vyutsarga hai / upadhi kA artha hai vastra, pAtra, zegyA Adi ve saba vastue~ jo sAdhAraNa jIvana ke liye Avazyaka haiN| kintu sAdhaka unase bhI :

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[ 68 ] mora vA mamatA ko svAga dena hai| ataH sAdhaka ke liye unakA vyutsarga jabazyaka hai| saMyama ke upakaraNa ke rUpa meM sAdhaka hone para bhI mamatva hone para ve hI usake bAcaka bana jAte hai, ataH unase bhI mamatva haTAne kA abhyAsa karate rahanA cAhiye / caumA makavAna-tvarma hai, isakA artha hai anshn| yaha do prakAra kama hai : (1) itvarika kucha samaya ke liye aura (2) yAvat kathika arthAt sAre jIvana ke liye / prathama arthAt itvarika kA abhyAsa sadA karate rahanA cAhiye aura jaba zarIra zithila ho jAya to sadA ke liye bhojana chor3a denA caahiye| ise yAvat kacika kahA jAtA hai| jaina sAdhakoM ke aise aneka udAharaNa hai jinhoMne svecchApUrvaka bhojana pAnI chor3a diyA aura zAntipUrvaka prANa de diye| uparyukta cAra bheda bAhya vyutsarga ke haiN| unameM sAdhaka zarIra, sampatti, gaNa tathA bhojana ke rUpa meM bAhUya vastuoM kA parityAga karatA hai| inake atirikta abhyaMtara vyutsarga ke tIna meda haiM : 1. kaSAya-byussarga - kaSAya kA artha hai AtmA ko kaluSita karane vAle mano vikAra / ve cAra haiN| krodha, mAna, mAyA aura lobha / inakA parityAga karanA arthAt mana para unakA prabhAva na hone denA kaSAya- vyutsarga hai / 1 saMsAra - myutsarma - jaina dharma meM moha yA mamatA ko saMsAra kA kAraNa mAnA gayA hai| usake do mukhya bheda hai-rAga aura dveSa / unheM chor3anA, prANI mAtra ke prati samatA rakhanA va kisI ke prati Asakti kA na honA saMsArasarga hai| 2. karma - vyutsarga -- karma kA artha hai AtmA kI vaha malinatA jo mana, vacana, aura zarIra kI vividha pravRttiyoM se utpanna hotI hai use tapasyA dvArA dUra kiyA jAtA hai / jaina sAdhanA ke do bheda hai-saMbara aura nirjarA / saMbara kA artha hai AtmA kI malina karane vAlI samasta pravRttiyoM ko rokanA / nirjarA kA artha hai| saMcita mAlinya ko haTAnA / prastuta tIna bhedoM meM prathama do kA sambandha saMvara ke sAtha hai aura tRtIya kA nirjarA ke sAtha / prastuta lekha kA mukhya pratipAdya kAya - vyussarga yA kAyotsarga hai / zarIra - vyutsarga ke do rUpa haiN| pahalA rUpa zarIra se rAga yA mamatva chor3ane kA abhyAsa hai| isake liye sAdhaka zarIra ke abhyaMtara svarUpa kA cintana karatA hai / socatA hai-maiM jisa zarIra ke prati Asakti dikhA rahA hU~ vaha kitanA azuci hai ? mUtra, purISa, batA, asthi Adi durgandhita tathA apavitra vastuoM se

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marA hai, nambara hai, roma sthAanya kaSToM se ghirA hama hai, isa prakAra vaha zIra ke prati AsaktipaTAtA calA jAtA hai| uparAdhyayana sUtra meM zarIra-assI ke isI rUpa kA varNana AyA hai| haribhadrahari ne kAmosama kA baI zeSapUrNa pravRttiyoM kA tyAga' kiyA hai| isakA dUsarA prakAra sAdhanA yA abhyAsa ke jaina sAdhu tathA bhAvakoM ke liye jo nitya kriyAeM batAI gaI hai unameM isakA mahatvapUrNa sthAna hai| pratyeka brata ko svIkAra karane tathA samAsa karane se pahale kAyotsarga kiyA jAtA hai| kahIM yaha bAtma doSoM kA dina karane ke liye hotA hai aura kahIM tIrthakara yA vIrAga AtmAboM kA kicana karane ke liye| pahalA Atma-zuddhi ke liye kiyA jAtA hai aura dUsarA yAtmabala ke vikAsa ke liye| pataMjali ne yoga ke jo bATha aMga batAye haiM unameM se prathama do arthAt yama aura niyama jaina dRSTi se saMkara ke antargata hai| zeSa 6 nirjarA meM Ate haiN| unameM se prANAyAma kA vivecana jaina sAhitya meM adhika nahIM miltaa| zeSa 5 kAyotsarga meM A jAte haiN| unameM pahalA Asana hai, isakA artha hai zarIra kI halacala chor3akara use sthira krnaa| isake pazcAt pratyAhAra hai jisakA artha hai iMdriyoM ko apane-apane viSayoM se haTAkara antarmukhI bnaanaa| dUsare zabdoM meM isakA artha hogA-mana ko bAhara jAne se rokanA / usake pazcAt dhAraNA, dhyAma aura samAdhi hai| jahA~ mana ko kisI eka viSaya para sthira kiyA jAtA hai| ye tInoM uttarottara sthiratA kI tIna avasthAyeM hai| samAdhi ke do bheda hai| saMprazAta samAdhi aura asaMprajJAta smaadhi| saMprajJAta samAdhi meM citta kisI bAlabaMna para sthira rahatA hai arthAt usameM kisI viSaya kA cintana banA rahatA hai| asaMprajJAta samAdhi meM vaha sarvathA zatya ho jAtA hai| vyutsarga kA bhI antima lakSya yahI hai| kintu abhyAsa ke rUpa meM zarIra ko sthira karake kisI eka viSaya kA cintana kiyA jAtA hai| anta meM usakA bhI nirodha ho jAtA hai| isI ko jena paribhASA meM zukla dhyAna kahA jAtA hai| bauddha sAdhanA meM dhyAna ke aneka rUpa batAye gaye hai| unameM ANApAna sattI kA bahuta adhika pracAra hai| isameM sAdhaka sIdhA leTakara samasta aMgoM ko dIlA chor3a detA hai| apanA dhyAna sAMsa para jamA letA hai kintu usake liye apanI ora se koI prayala nahIM krtaa| use apane svAbhAvika rUpa meM calane detA hai| dhIre-dhIre usakA dhyAna bhI haTatA calA jAtA hai aura mana sarvathA zUnya ho

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[ 70 ] jAtA hai| mAnasika yA zArIrika kisI prakAra kI thakAvaTa ho isa dhyAna se vaha dUra ho jAtI hai aura zarIra evaM mana meM naI sphUrti A jAtI hai| jena sAdhanA meM kAyotsarga ke tIna Avazyaka tatva mAne gaye haiN| 1. sthAna-isakA artha hai kAyika nizcalatA, zvAsocchavAsa ko chor3a kara binA kisI halacala ke eka hI sthAna para sthira rhnaa| yaha khar3e raha kara, baiTha kara yA leTa kara tInoM avasthAoM meM kiyA jA sakatA hai| khar3I avasthA meM sAdhaka sIdhA khar3A ho jAtA hai aura hAtha nIce kI ora laTake rahate haiN| baiThI avasthA meM padmAsana yA paryakAsana se baiTha jAtA hai aura hAthoM ko eka ke Upara dUsarI hathelI rakha kara bIca meM jamA letA hai| jo vyakti azakta hai vaha leTakara bhI kAyotsarga kara sakatA hai| saMllekhanA arthAt yAvajjIvana ke liye kiyA jAne vAlA kAyotsarga leTa kara hotA hai| 2. mauna-mauna kA artha hai mukha se kisI zabda kA uccAraNa na karanA / 3. dhyAna- isakA artha hai mana ko kisI eka hI viSaya meM sthira krnaa| isake liye zAstroM meM aneka viSayoM kA pratipAdana kiyA gayA hai| kAyotsarga ke ina tIna tatvoM meM mona sarvatra eka sA hai| kintu zArIrika sthiti sarvatra eka sI nahIM hotii| Upara usake tIna rUpa batAye jA cuke haiN| isI prakAra mAnasika cintana ke bhI aneka stara hai| kahIM sthUla vastu kA cintana kiyA jAtA hai aura kahIM sUkSma kaa| ina vividhatAoM ko lekara kAyotsarga ke ha bheda kiye jAte haiN| 1-utsRta utsRta zArIrika sthiti khar3e hokara mAnasika cintana dharma dhyAna, zukla dhya na 2-utsRta zArIrika sthiti khar3e hokara mAnasika cintana zUnya 3-utsRta niSaNNa zArIrika sthiti khar3e hokara mAnasika cintana Ata-raudra dhyAna 4-niSaNNa utsata zArIrika sthiti baiTha kara mAnasika cintana dharma-zukla dhyAna 5-niSaNNa - zArIrika sthiti baiTha kara mAnasika cintana cintana zUnya dazA 6-niSaNNa niSaNNa zArIrika sthiti baiTha kara mAnasika cintana Arta-raudra dhyAna

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[ 71 ] 7-niSaNNa utsata zArIrika sthiti leTa kara mAnasika cintana dharma zukla dhyAna 8-niSaNNa , zArIrika sthiti leTa kara mAnamika cintana cintana zUnya dazA 6-niSaNNa niSaNNa zArIrika sthiti leTa kara mAnasika cintana Atta-raudra dhyAna amitagati ne kAyotsarga ke cAra bheda batAye haiN| unhoMne zArIrika avasthAyeM do hI mAnI haiN| utyita arthAt khar3e hokara aura upaviSTa arthAt baiTha kara / leTane kI avasthA nahIM btaaii| isI prakAra mAnasika sthiti bhI do prakAra kI hai| dharma dhyAna aura zukla dhyAna ke rUpa meM utthita tathA AttadhyAna aura raudradhyAna ke rUpa meM upaviSTa / amitagati ne zUnya avasthA ko svIkAra nahIM kiyaa| lakSya kI dRSTi se kAyotsarga ke do bheda haiM : 1. ceSTAkAyotsarga-yaha doSa-vizuddhi ke liye kiyA jAtA hai| jaba sAdhu zauca, mikSA Adi ke liye bAhara jAtA hai to lauTa kara ise karatA hai| isI prakAra nidrA tyAga ke pazcAt bhI ise kiyA jAtA hai| isakA lakSya hai vibhinna pravRttiyA~ karate samaya anajAna meM lage doSoM se vishuddhi| 2. abhibhavakAyotsarga- yaha do avasthAoM meM kiyA jAtA hai| pahalI avasthA dIrghakAlIna Atma-cintana kI hai| sAdhaka Atma-zuddhi ke liye dIrgha kAla taka mana ko ekAgra karane kA abhyAsa karatA hai| aneka zramaNa ise yAvajjIvana ke liye bhI aMgIkAra kiyA karate the| usakA dUsarA rUpa hai kisI prakAra kA upasarga yA saMkaTa Ane para kAyotsarga krnaa| jaina sAhitya meM vizAla saMkhyA meM aise udAharaNa milate haiM ki rAja-viplava, agnikANDa, durbhikSa, bAr3ha Adi ke Ane para zramaNoM ne kAyotsarga dvArA prANa de diye| asAdhya roga kI avasthA meM bhI ise karane kI prathA rahI hai| kAyotsarga kA kAlamAna ceSTA-kAyotsarga kA kAla ucchvAsa para AdhArita hai| vibhinna prayojanoM se vaha ATha, paccIsa, sattAIsa, tIna sau, pA~ca sau aura 1008 ucchvAsa taka kiyA jAtA hai| abhibhava kAyotsarga kA kAla jaghanyataH aMtarmahurta aura utkRSTataH eka varSa kA hai| bAhubali ne eka varSa kA kAyotsarga kiyA thaa|

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[ 7 ] pratikramaNa aura kAyotsarga jaina sAdhanA meM pratikramaNa kA pramukha sthAna hai| isakA artha hai jo AtmA bAhya viSayoM kI ora jhukI huI hai use punaH antarmukhI banAnA / prati kA artha hai vApisa aura kramaNa kA artha hai jaanaa| sAdhu pratidina rAtri ke anta meM rAyasI aura dina ke anta meM devasika pratikramaNa karatA hai usameM jAne-anajAne lage huye doSoM ke liye cintana karatA hai / pratikramaNa meM kAyotsarga kA mahattvapUrNa sthAna hai| isameM do prakAra ke kAyotsarga kiye jAte haiN| pahale meM 24 tIrthakaroM kA cintana kiyA jAtA hai aura dUsare meM aMgIkRta vratoM aura saMbhAvita aticAroM kA / pratikramaNa ke pA~ca meda hai : 1 - devasika - dina ke anta meM kiyA jAne bAlA / 2 - rAyasI - rAtri ke anta meM kiyA jAne vAlA / 3 -- pAkSika -- 15 dinoM ke anta meM kiyA jAne vAlA / 4 - cAturmAsika cAra mahInoM ke anta meM kiyA jAne vAlA / 5 sAMvatsarika - varSa ke anta meM kiyA jAne vAlA / isa AdhAra para kAyotsarga ke bhI pA~ca bheda kiye jAte haiN| sAdhu tathA bhAvaka donoM ke liye nitya kRtya ke rUpa meM SaDAvazyaka kA vidhAna hai| isakA artha hai pratidina karane yogya chaH Avazyaka bAteM 1 ve prakAra haiM : isa (1) sAmAyika, (2) caturviMzatistava, ( 3 ) vaMdanA, (4) pratikramaNa, (5) kAyotsarga aura ( 6 ) pratyAkhyAna | inameM kAyotsarga kA 5 vAM sthAna hai aura vaha pratikramaNa ke pazcAt kiyA jAtA hai / isa kAyotsarga meM 'logassa ujjoyagare' nAmaka caubIsa tIrthakaroM kI stuti kI jAtI hai| stuti meM sAta gAthAyeM haiM, jinake 28 caraNa hote haiM / pratyeka caraNa kA dhyAna eka zvAsa meM kiyA jAtA hai / udAharaNa ke rUpa meM prathama sAMsa lete samaya mana hI mana 'logassa ujjoyagare' kahA jAyagA / chor3ate samaya 'dhamma titthayarejiNe', dUsarA sAMsa lete samaya 'arihaMte ki issaM,' aura chor3ate samaya 'cauvIsaM pi jiNavarA' kahA jaaygaa| sAtavIM gAthA kA prathama caraNa 'candesu NimmalayarA' hai| kisIkisI kA yaha kathana hai ki usI ke sAtha kAyotsarga pUrA kara denA cAhiye / yaha paccIsa caraNa hai /

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15 [ ] pravacana sArobAra meM kAlamAna isa prakAra hai:carvizatistava zloka caraNa ucchavAsa devasika rAtrika 123 pAkSika 75 cArmAsika 20 sAMvatsarika 252 1008 vijayopadayA meM kAlamAna nimna prakAra hai :caturvizatistva zloka caraNa ucchavAsa 5. 125 40 devasika 4 20 300 400 rAtrika 2 123 pAkSika 12 cAturmAsika .16 100 400 sAMvatsarika 20 125 500 500 isa prakAra nemicandra aura aparAjita donoM AcAryoM kI ucchavAsa saMkhyA bhinna rahI hai| amitagavi bhAvakAcAra ke anusAra devasika kAyotsarga meM 108 tathA rAtrika kAyotsarga meM 54 ucchavAsoM kA dhyAna kiyA jAtA hai aura anya kAyotsargoM meM 27 ucchavAsoM kaa|' 27 ucchavAsoM meM eka namaskAra mantra kI nau AvRttiyoM kI jAtI hai| arthAt tIna ucchavAsoM meM eka namaskAra mantra para dhyAna diyA jAtA hai| sammava hai prathama do-do vAkya ekaeka ucchavAsa meM aura pA~cavA~ vAkya eka ucchavAsa meN| 1-mUlArAdhanA 12116 sAyAne ucchvAsazatakaM pratyUSasi paMcazavaM, pakSe trizatAni, catursa mAseSu cataHzatAni, paMcazatAni saMvatsare ucchanAsAnAm / aSTau pratikrame yogabhakto tau, vaayudaahyo| 2-amitagati bhAkkAcAra 868-69 aSTottarazatocchvAsaH, kAyotsargaH pratikrame / sAndhye prAmAtike vArdhamanyastat saptaviMzatiH // saptaviMzatirucchvAsAH, saMsAronmUlanakSame / saMti paMcanamaskAre, navadhA ciMtite sati //

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[ 74 ] amitagati ne eka dina-rAta ke kAyotsargoM kI kula saMkhyA aTThAIsa mAnI hai|' vaha isa prakAra hai 1 - svAdhyAya kAla meM 2- vandanA kAla meM 13- pratikramaNa kAla meM 4- yogabhakti kAla meM 2 pA~ca mahAvratoM sambandhI atikramaNoM ke liye 108 ucchUvAsoM ke kAyotsarga karane kI vidhi rahI hai| kAyotsarga karate samaya yadi ucchvAsoM kI saMkhyA meM sandeha ho jAe athavA mana vicalita ho jAe to ATha ucchvAsoM ke atirikta kAyotsarga karane kI vidhi hai / Upara ke vivaraNa se sahaja hI niSpanna hotA hai ki prAcInakAla meM kAyotsarga muni kI dinacaryA kA pramukha aMga thA / samAcArI prakaraNa meM bhI aneka bAra kAyotsarga karane kA ullekha hai| 3 dazave - kAlika cUlikA meM muni ko bAra-bAra kAyotsarga karane vAlA kahA gayA hai / * kAyotsarga kA phala 1- amitagati zrAvakAcAra 8|66-67 12 6 kAyotsarga prAyazcitta ke rUpa meM bhI kiyA jAtA hai, ataH usakA eka phala hai - doSa - vizuddhi | apane dvArA kiye hue doSa kA hRdaya para bhAra hotA hai / kAyotsarga karane se vaha halkA ho jAtA hai, hRdaya praphulla ho jAtA hai ataH usakA dUsarA phala hai-hRdaya kA halkApana / 8 aSTaviMzatisaMkhyAnAH kAyotsargA matA jinaiH 1 ahorAtragatAH sarve, SaDAvazyakakAriNAm || svAdhyAye dvAdaza prAjJaH vaMdanAyAM SaDIritAH / aSTau pratikrame yogabhaktau tau dvAvudAhRtau // - uttarAdhyayana 26/38-51 / 4- daza0 cU0 27 / 2- mUlArAdhanA 2 / 116 vijayodayA / pratyUSasi prANidhAdisu paMcasvatIcAreSu aSTazatocchvAsamAtrakAlaH kAyotsargaH / kAyotsargakRte yadi zaMkyate ucchavAsasya skhalanaM vA pariNAmasya ucchvAsAnAmaSTakamadhikaM sthAtavyam / abhikkhaNaM kAussagA kArI /

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[ ] hRdaya halkA hone se dhyAna prazasta ho jAtA hai, yahA~ usakA tIsarA kAyotsarga se zArIrika aura mAnasika tanAva aura bhAra bhI naSTa hote haiN| ina sArI dRSTiyoM ko dhyAna meM rakha kara use saba duHkhoM se mukti dilAnevAlA kahA gayA hai| bhadrabAhu svAmI ne kAyotsarga ke pAMca phala batalAye hai :1-dehajAgyazuddhi-zleSma Adi ke dvArA deha meM jar3atA AtI hai| kAyotsarga se zleSma Adi naSTa hote haiN| ataH unase utpanna honevAlI jar3atA bhI naSTa ho jAtI hai| 2-bhatijAbyazuddhi-kAyotsarga meM mana kI pravRtti kendrita ho jAtI hai usase bauddhika jar3atA kSINa hotI hai| 3-sukha-duHkha titikSA-kAyotsarga se sukha aura duHkha ko sahana karane kI kSamatA utpanna hotI hai| 4-anuprekSA-kAyotsarga meM sthita vyakti anuprekSAoM yA bhAvanAoM kA sthiratApUrvaka abhyAsa kara sakatA hai| 5-dhyAna-kAyotsarga meM zubha dhyAna kA abhyAsa sahaja ho jAtA hai| 4-uttarAdhyayana 2612 / 5-uttarAdhyayana 26138, 41,46,46 | 1-Avazyaka niyukti 5/1462 deha mai jaDasuddhI, suhadukkhatitikkhayA aNuppehA / kAyai ya suhaM mANaM eyaraMgo kAusagAmmi /

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tirukurala (tamilaveda): eka jaina racanA [aNuvrataparAmarzaka munizrI nagarAja ) bhAratIya saMskRti ke marmajJa cakravartI rAjagopAlAcArya ne kahA -"yadi koI cAhe ki bhArata ke samasta sAhitya kA mujhe pUrNa rUpa se zAna ho jAe to tirukurala ko binA par3he usakA abhISTa siddha nahIM ho sktaa|" isa mahattvapUrNa anya ko zeva, vaiSNava, bauddha Adi sabhI apanA dharmagrantha mAnane ko samutsuka hai| lagabhaga do sahasra varSa pUrva likhA gayA vaha anya tamilaveda arthAt tirukurala hai| tamila jAti kA yaha sarvamAnya aura sarvopari grantha hai| isIlie usakA nAma 'tamilaveda' par3A hai| pracalita dhAraNA ke anusAra isa grantha ke racayitA tiruvallubara arthAt santa vallavara haiN| yaha eka kAvyAtmaka nItigrantha hai| bahuta bar3A nahIM hai| yaha granya kurala nAmaka chanda meM likhA gayA hai| kurala chanda eka anuSTupa zloka se bhI choTA hotA hai| isa graMtha meM dharma, artha aura kAma-ye tIna mUlabhUta AdhAra mAne gae haiN| vibhinna viSayaparaka 133 adhyAya haiM aura eka-eka adhyAya meM daza-daza kurala chanda haiN| kula milAkara 1330 kurala hote haiM, jo paMktiyoM meM 2660 hai| racanA sauSThava tamila ke vidvAnoM dvArA nirupama mAnA gayA hai| hindI meM gadya anuvAda upalabdha hai, para padya kA gadyAtmaka yA padyAtmaka anuvAda eka bhAvabodha se adhika kucha nahIM batAyA krtaa| kAlidAsa ne saMskRta zabdAvalI meM jisa bhAva ko apane kalAtmaka kavitva meM bAMdhA hai aura jo Ananda usase saMskRta kAvyarasika uThA sakatA hai, vaha kalAtmakatA usake hindI anuvAda meM thor3e hI A sakatI hai ? vaha anuvAda bhI yadi saMskRta padya kA hindI gadya meM hoM to kAvyAtmaka Ananda kA leza bhI kahA~ baca jAegA? tirukurala ke kAvyAtmaka Ananda ke viSaya meM tamila nahIM jAnane vAle hama ananubhUta aura anabhijJa hI raha sakate haiM ; tathApi kavi kI ukti-cAratA Adi kucha vizeSatAoM ko hama tathArUpa anuvAda se bhI pakar3a sakate haiN| kAvya kI bhASA tIkhI ora hRdayaspazI hai| dharma kI upAdeyatA ke viSaya meM kahA gayA hai-"mujhase mata pUcho ki dharma se kyA lAbha hai ? basa eka bAra pAlako uThAnevAle kahAroM kI ora dekha lo aura phira usa AdamI ko dekho jo usameM savAra hai|" 1-dharma prakaraNa-7

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[ 7 ] krodha ke viSaya meM kahA gayA hai- "jo vyakti krodha ko dila meM jamAkara rakhatA hai, jaise vaha koI bahumUlya padArtha ho, vaha usa manuSya ke samAna hai jo kaThora jamIna para hAtha de bhAratA hai / usa AdamI ko coTa Ae binA nahIM raha sktii| 991 mAyAvI ke viSaya meM kahA gayA hai - "tIra sIdhA hotA hai aura tambUre meM kucha Ter3hApana rahatA hai| isIliye AdamiyoM ko unakI sUrata se nahIM, unake kAmoM se pahacAno / bhAvArtha - tIra sIdhA hokara bhI kaleje meM lagatA hai, tambUrA Ter3hA hokara bhI apanI madhura dhvani se hameM AAdita karatA hai, ataH mAyAvI logoM kI UparI saralatA meM na pha~so / dhairya ke viSaya meM kahA gayA hai- "vipatti se lohA lene meM muskAna se bar3hakara koI sAthI nahIM ho sakatA | 3 vANI ke viSaya meM kahA gayA hai - "tuma aisI vaktRtA do ki dUsarI koI vaktRtA use cupa na kara sake / 4 sAmAnya upadezoM ko bhI nirAle DhaMgase kahane meM kavi bahuta saphala rahA hai| garimA aura abhighA yaha grantha itanA khyAtilabdha kaise huA aura ise itanI mAnyatA kaise milI isa viSaya meM bhI eka sarasa kiMvadantI tamila logoM meM pracalita hai / kahA jAtA hai, una dinoM dakSiNa meM madurA nAmaka eka nagara thA / vaha nagara apane vidyAbala se prasiddha thA / vahA~ tamila bhASA ke vidvAnoM kI eka bar3I sabhA thI / usameM eka U~cA Asana rahatA / usake viSaya meM yaha dhAraNA thI ki jaba sabhA lagatI hai, tatra adRzya rUpa meM yahA~ sarasvatI Akara baiThatI haiM / anya 46 AsanoM para usa sabhA ke dhurandhara vidvAna baiThate the / dUra-dUra taka isa sabhA kA yaza phailA thA / vividha grantha racayitA vahA~ Ate aura apane grantha ko usa sabhA ke samakSa rakhate / sabhAsada usa graMtha kA vAcana karate aura usa para apanA mata abhivyakta karate / freevara eka santa prakRti ke puruSa the sthApana nahIM cAhate the, para mitroM ke dabAva se usa vidvat-sabhA meM upasthita honA pdd'aa| ke hAthoM meM diyA / sabhAdhyakSa ne anya sabhAsadoM ko vaha grantha dikhAte hue / ve apane grantha kA aisA abhiI apanA grantha lekara unheM madurA kI unhone apanA grantha sabhAdhyakSa 1 - koSa prakaraNa- 7 3-- vipatti meM dhairya prakaraNa- 1 2- mAyA prakaraNa hai / 4--vAkapaTutA karaNa-21.

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[ 78 / tiruvalluvara se pUchA-ApakA anya kisa viSaya para hai ? balluvara ne vinamra bhAva se kahA-mAnava-jIvana pr| yaha pUche jAne para ki mAnava-jIvana ke kisa pahalU para hai ; valluvarane kahA --sabhI pahaluoM para / isa bAta para sabhI sabhAsada ha~se / choTA-sA grantha aura mAnava-jIvana ke sabhI pahaluoM para vivecn| pradhAna ne pustaka kA vAcana prArambha kiyaa| do-cAra padya par3he ki balluvara kI bhAva-vyaMjanA ne sabhI ko AkRSTa kiyaa| kramazaH pUrA grantha par3hA gyaa| sabhI sabhAsada Ananda vibhora ho utthe| eka svara se sabane kahA-sacamuca hI yaha to tamilaveda bana gayA hai| isa prakAra tiruvalluvara mahAn khyAti arjita kara apane ghara lautte| tirukurala grantha taba se tamila veda kahA jAne lgaa| tirukurala kA abhiprAya hotA hai-kurala chandoM meM likhA gayA, pavitra grantha / tiruvalluvara kA abhiprAya hai-pavitra, valluvara arthAt santa valluvara / / valluvara kA gRha-jIvana ballubara kabIra kI taraha julAhe the| kapar3A bunanA aura usase AjIvikA calAnA unakA paramparAgata kArya thaa| jAtIyatA kI dRSTi se ve dakSiNa kI achata jAti ke mAne gae haiN| unakI palI kA nAma bAsukI thaa| vaha bhI eka Adarza aura arcanIya mahilA mAnI gaI hai| pAtivrata dharma ko nibhAne meM vaha nirAlI thii| apane pati ke prati mana, vacana aura kama se vaha kitanI samarpita thI aura kitanI zraddhAzIlA thI; isa sambandha meM bahuta sArI ghaTanAyeM tamila samAja meM pracalita haiN| kahA jAtA hai , tiruvalluvara ne eka bAra usakI zraddhA kA aMkana karane ke liye kahA-Aja lohe kI kIloM aura lohe ke Tukar3oM kA zAka bnaao| vAsukI ne binA kisI tarka aura AzaMkA ke cUlhe para tapelI car3hA dI aura vaha lAhe ke Tukar3oM ora kIloM ko ubAlane lgii| eka bAra sUrya ke pracaNDa prakAza meM bhI kisI khoI vastu ko khojane ke liye tiruvalluvara ne vAsukI se cirAga mNgaayaa| vAsukI ne binA nanu-naca ke cirAga jalAyA aura vaha khoI huI vastu ko khojane meM pati kI madada karane lgii| eka dina vAsukI ghara ke kue~ se pAnI nikAla rahI thii| akasmAt pati kA AhAna kAnoM meM pdd'aa| usane apane Adhe khIMce bartana ko jyoM-kA-tyoM

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[] chor3A aura pati ke pAsa calI gii| kArya-nivRtta hokara jaba vaha vApasa AI to dekhA, pAnI kA bartana jyoM-kA-tyoM kuMe meM Adhe laTaka rahA hai| 1 santa puruSa I tiruvalluvara eka santa puruSa the / unakI sAdhanA paripUrNa thI / unake jIvana kI eka hI ghaTanA unakI zAnta vRtti kA pUrA paricaya de detI hai| ela siMgala nAmaka eka dhanADhya vyakti valluvara ke hI nagara meM rahatA thA / vaha apane samudrI vyavasAya se prasiddha thA / usake eka lar3akA thA / vaha adhika lAr3a-pyAra meM DhITha-sA ho gayA thaa| bar3e-bUr3hoM ke sAtha bhI zarArata kara lenA usake pratidina kA kArya thA / eka dina vaha apane sAthiyoM kI TolI ke sAtha usa muhalle se gujarA, jahA~ valluvara apanA bunAI kA kAma kiyA karate the / usa samaya valluvara zAnta bhAva meM kisI cintana meM baiThe the aura unake sAmane becane kI do sAr3iyA~ rakhI thiiN| zarAratI yuvaka ke mitroM ne valluvara ko eka santa batAte hue unakI prazaMsA kii| zarAratI yuvaka ne kahA- santapana svayaM eka DhoMga hai / eka AdamI kI apekSA dUsare AdamI meM aisI kauna sI vizeSatA hotI hai, jisase vaha santa bana jAtA hai| mitroM ne kahA - zAnti / isI vizeSatA se santa kahalAtA hai / zarAratI yuvaka yaha dekhatA hU~ isakI zAnti, valluvara ke sAmane hI A dhmkaa| lI aura bolA - isakA kyA mUlya hai ? kahate hue ki maiM eka sAr3I uThA valluvara - do rupaye / yuvaka ne sAr3I ke do Tukar3e kara diye ora eka Tukar3e ke liye pUchAisakA kyA mUlya hai ? yuvaka cAra, ATha, solaha balluvara ne zAntabhAva se kahA- eka rupayA / Adi Tukar3e kramazaH karatA gayA aura antima kA dAma pUchatA hI gayA / sArI sAr3I maTiyAmeTa ho gaI valluvara usI zAntabhAva mudrA se yaha saba dekhate rahe / anta meM yuvaka ne kahA- mere yaha sAr3I aba kisI kAma kI nahIM hai| maiM nahIM kharIdatA / valluvara ne bhI zAntabhAva se kahA - saca hai beTe ! aba yaha sAr3I kisI ke kisI kAma kI nahIM rahI hai| zarAratI yuvaka tilamilA- sA gayA / mana meM lajjita huaa| mitroM ke sAmane huI apanI asaphalatA para kur3hane lagA / jeba se do rupaye nikAle aura valluvara ke sAmane rakha diye / valluvara ne rUpayoM ko vApasa karate hue kahA- beTe ! apanA saudA paTA hI nahIM to rupaye kisa bAta ke ! aba yuvaka ke prAsa kahane ko kucha nahIM raha gayA thA / apanI DhIThatA

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para usakA hRdaya ro pdd'aa| vaha santa ke caraNoM meM gira par3A, yaha kahate hue ki manuSya-manuSyameM itanA antara ho sakatA hai, jitanA mere meM aura balluvara saMta meM, yaha maiMne pahalI bAra jAnA hai| kahA jAtA hai, isa ghaTanA ke pazcAt vaha zarAratI yuvaka sadA ke lie malA ho gyaa| usakA pitA aura vaha sadA ke lie valluvara ke bhakta ho gae aura ve ballavara kA parAmarza lekara hI pratyeka kArya karane lge| jaina-racanA 'kurala' aura 'valluvara' ke viSaya meM ukta sArI dhAraNAe~ to janazruti ke anusAra pala hI rahI hai, para aba isa samaya viSaya para itihAsa bhI kucha karavaTa lene lagA hai| valluvara saMta-zreNI ke vyakti aura vilakSaNa medhAvI the, isameM koI sandeha nahIM, para unheM vaha zAna kahAM se milA; yaha viSaya sarvathA aspaSTa thaa| aba bahuta sAre AdhAroM se pramANita ho rahA hai ki balluvara jena AcArya kunda-kundake ziSya the, aura 'kurala' unakI racanA hai| valluvara 'karala' ke racayitA nahIM, prasAraka mAtra the| yaha eka suvidita viSaya hai ki jaina dharma kisI eka paristhiti vizeSa meM uttara bhArata se dakSiNa bhArata meM gyaa| itihAsa batAtA hai-bAraha varSoM ke dIrghakAla ke samaya uttara bhArata meM mAdhu-caryA kA nirvAha kaThina hone lagA thaa| usa samaya bhagavAn mahAvIra ke saptama paTTadhara zruta kevalI zrI bhadrabAhu svAmI sAdhu-sAdhviyoM aura aura bhAvaka-zrAvikAoM ke eka mahAna saMgha ke sAtha dakSiNa bhI aae| samrATa candragupta bhI dIkSita hokara unake sAtha Ae the| vaha saMgha yAtrA kitanI bar3I thI, isakA anumAna isa bAtase laga sakatA hai ki 12000 sAdhu bhAvakoM kA parivAra to kevala prabajita samrATa candragupta kA thaa| __maisUra rAjya meM aise aneka zilAlekha prApta hue haiM, jinase bhadrabAhu aura candragupta kA kannar3a pradeza meM AnA aura dIrghakAla taka jena dharma kA pracAra karate rahanA pramANita hotA hai| bhadrabAhu ke dakSiNa jAnevAle ziSyoM meM pramukhatama vizAkhAcArya the| ve tamila pradeza meM ge| vahA~ ke rAjApoM ko jena bnaayaa| janatA ko jaina 1-vizeSa vivaraNa ke lie dete-e. cakravatI dvArA sampAdita Thirukkural kI bhuumikaa| 2-AcAryabhI dalasI abhinandana grantha ; caturtha adhyAya, ke. esa. dharaNendrimA ema.e., bI. TI. ke lekha ke AdhAra pr|

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[ 81 bnaayaa| sAre tamila pradeza meM jaina dharma phaila gayA aura zavAndiyoM taka vaha vahA~ rAja-dharma ke rUpa meM mAnA jAtA rhaa| tamila sAhitya kA bhIgaNeza bhI jena vidvAnoM ke dvArA huaa| vyAkaraNa Adi vibhinna viSayoM para unhoMne gadyAtmaka va padyAtmaka grantha likhe| IsA kI prathama zatAbdI meM AcAryazrI kunda-kunda madrAsa ke nikaTa ponnUra kI pahAr3iyoM meM rahate the| vallavara kA AcArya kunda-kunda se samparka huaa| ve zrI kunda-kundAcArya ke mahAn vyaktitva ke prati AkarSita hue aura kundakundAcArya ne unako apanA ziSya banA liyaa| apanI racanA 'kurala' apane ziSya tiruvalluvara ko sauMpate hue unhoMne Adeza diyA-"deza meM bhramaNa karo aura isa grantha ke sArvabhauma netika siddhAntoM kA pracAra kro|" sAtha-sAtha unhoMne apane priya ziSya ko cetAvanI bhI dI, "dekho! grantha ke racayitA kA nAma prakaTa mata karanA; kyoMki yaha anya mAnavatA ke utthAna ke liye likhA gayA hai ; Atma-prazaMsA ke lie nhiiN|" pramANoM ke adhika vistAra meM hama na mI jAeM to usa grantha kA Adi pRSTha hI eka aisA nindra pramANa hai jo 'kurala' ko saMboMzataH jena-racanA pramANita kara detA hai| prathama prakaraNa Izvara-stuti kA hai| hameM dekhanA hai ki racayitA kA vaha Izvara kesA aura kauna hotA hai ? mukhyataH Izvara kI paribhASA hI jenadha meM ko anya dharmoM se pRthaka rakhatI hai| kurala kI Izvara-stuti meM kahA jAtA hai-dhanya hai vaha puruSa jo Adi puruSa ke pAdAravinda meM rata rahatA hai, jo ki na kisI se rAga karatA hai aura na kisI se dess|' jaina saMskRti ke marmajJa sahaja hI samajha sakate hai ki isa svati-vAkya meM kavitA kA hArda kyA rahA hai ? yaha to spaSTa hai hI ki racayitA apane graMtha ko sarvamAnya prArthanA se alaMkRta karanA cAhatA hai| grantha ke naitika upadezoM se jaina-jenetara sabhI lAbhAnvita hoM, yaha isakA abhipreta rahA hai| ina kAraNoM se usane maMgalAcAra meM sArvajamikatA baratI hai| racayitA kA abhiprAya itane meM hI abhivyakta kiyA jA sakatA ki na ailoM kI sthati ho aura bebika loga use apane devoM kI spati maane| paramArtha naSTa na ho aura samanvaya saba jAe / anya jena vAcAyoM ne bhI isa paddhati kA vyavahAra kiyA hai| pakSAtona me pIro, navakavitAvika bukima vacanaM yasya, sasya kArya: primaa| 1- mAsa prArakara

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[ 82 ] mahAvIra Adi tIrthakaroM meM merA anurAga nahIM hai aura kapila Adi tairthikoM para merA dveSa nahIM hai| jisakA vacana yathArtha ho, usIkA vacana mere liye brAhma hai / bhASA samanvaya mUlaka hai / yathArthatA meM mahAvIra kA vacana hI grAhma hai / eka anya zloka meM jo jaina paramparA meM bahuta prasiddha hai-brahmA, viSNu, maheza ko bhI praNAma kiyA gayA hai, para zarta yaha DAlI hai ki ve rAga-dveSa rahita hoN| kahA gayA hai- bhava-bIjAMkurajananA rAgAdyAH kSayamupAgatA yasya / brahamA vA viSNurvA haro jino vA namastasmai // kathamAtra ke lie praNAma sabako kiyA hai, para praNAma ThaharatA kevala jina ke lie hai / kurala ke prastuta zlokArtha meM bhI Adi brahmA kI stuti kI gaI hai / purANa paramparA ke anusAra brahmA Adi puruSa haiM, kyoMki usIse brAhmaNa, kSatriya Adi cAra varNa paidA hue haiM / ataH yaha stuti usa Adi brahma taka pahu~canI cAhie / yahA~ rAga-dveSa rahita hone kA anubandha lagAkara racayitA ne vaha stuti Adi puruSa zrI AdinAtha prabhu taka pahu~cA dI hai / ve Adi puruSa bhI haiM aura rAga-dveSa rahita bhI / eka anya zloka meM racayitA kahate haiM- "jo manuSya hRdaya kamala ke adhivAsI bhagavAna ke caraNoM kI zaraNa letA hai, mRtyu usa para daur3akara nahIM AtI / "" yahA~ viSNu kI stuti pratIta hotI hai, para hRdaya-kamala ke adhivAsI bhagavAna kahakara racayitA ne sArA bhAva jainatva kI ora mor3a diyA hai| saguNatA se bhagavAn niguNatA kI ora cale gae / anya anekoM zlokoM meM bhI racayitA ne apane abhiprAya kA nirvAha kiyA hai / Izvara stuti prakaraNa kA pratyeka zloka hI isa dRSTikoNa se bahuta mananIya hai I isa prakaraNa ke kucha zloka isa prakAra haiM- 1 - " 'a' zabda loka kA mUla sthAna hai, ThIka isI taraha Adi brahma saba lokoM kA mUla srota hai|" yahA~ Adi brahma zabda se AdinAtha bhagavAn kI ora saMketa jAtA hai| 2 - ''yadi tuma sarvaza paramezvara ke zrIcaraNoM kI pUjA nahIM karate ho to, tumhArI yaha sArI vidvattA kisa kAma kI ?" isa zloka meM apane paramezvara kA svarUpa sarvajJa ke rUpa meM spaSTa kara diyA hai| jainoM kA Izvara kartA-dhartA nahIM, sarvaza hI hai / - "jo loga usa parama jitendriya puruSa ke dikhAe dharma mArga kA anu

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/ 83 saraNa karate haiM, ve dIrghajIvI hoNge|" prastuta bhAvanA meM bhI jitendriya zabda se jina bhagavAna kI ora saMketa kiyA gayA hai| ___-"kevala vahI loga duHkhoM se baca sakate hai jo usa advitIya puruSa kI zreNI meM Ate haiN|" tIrthakara bharata kSetra meM eka sAtha do nahIM hote ; isalie racayitA ne unheM bhI advitIya puruSa kahA hai, aisA lagatA hai| 8-"dhana-vaibhava aura indriya sukha ke jvAra-saMkula samudra ko vahI pArakara sakate hai, jo usa dharma-sindhu munIzvara ke caraNoM meM lIna rahate haiN|" yahA~ jainoM ke parameSTI paMcaka meM paMcama pada kI stuti kI gaI hai| E-"jo manuSya aSTaguNa saMyukta parabrahma ke caraNa kamaloM meM sira nahIM mukAtA, vaha usa indriya ke samAna hai, jisameM apane guNa ko grahaNa karane kI zakti nahIM hai|" jaina paramparA meM muktajIva siddha bhagavAn kahalAte haiN| ve kevala jJAna, kevala darzanAdi ATha guNoM se saMyukta hote haiN| pUrvokta bhAvanA meM unakI stuti kA hI saMketa milatA hai| 10-"janma-maraNa ke samudra ko vahI pAra kara sakate haiM, jo prabhu ke caraNoM kI zaraNa meM A jAte haiN| dUsare loga use tara hI nahIM skte| prastuta bhAvanA kA prabhu zabda paMca parameSTI rUpa prabhu kI stuti kI gaI hai, aisA svayaM lagatA hai| 5-"dekho, jo manuSya prabhu ke guNoM kA utsAhapUrvaka gAna karate haiM, unheM apane kamoM kA duHkhaprada phala nahIM bhoganA pdd'taa|" isa prakAra samagra stuti dazaka meM kahIM bhI jainatva kI sImA kA ullaghaMna nahIM kiyA gayA hai, apitu stuti ko jaina aura vaidika donoM paramparAoM se sammata banAte hue bhI racayitA ne jainatva kA saMpoSaNa kiyA hai| isa prakAra hama anya prakaraNoM kI chAnabIna meM bhI jA sakeM to saMbhavataH bahuta sArI uktiyA~ mila jAeMgI jo nitAnta rUpa se jainatva ko abhivyakta karanevAlI hI haiN| anya vidvAnoM ke aMkana meM ___ 'tirukurala' kRti kI isa sahaja abhivyakti ko bhAratIya va pAzcAtya anya vidvAnoM ne bhI A~kA hai| kanaka samAI pille (Kanaksabhai Pillai) esa. viyapurI pille (S.Viyapuri Pillai), TI0 bI0 kalyANa sundara mudaliyAra (T.V.Kalyan Sundara Mudaliar ) Adi anekoM jenetara vidvAna hai, jinhoMne spaSTa vyakta kiyA hai ki tirukurala eka jaina-racanA hai|' yUropIya 1-Thirukkural, Ed. by prof. A Chakravarti, Introduction, px.

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[ 84 ] vidvAna elisa (Ellis) aura pAula (Graul) ne bhI isI mata kI puSTi kI hai| __ tamila vidvAn kalAdAra ( Kalladar ) ne kurala kI prazasti meM likhA hai-"paramparAgata sabhI matavAda eka dUsare se virodha rakhate haiN| eka darzana kahatA hai, satya yaha hai, to dUsarA darzana kahatA hai, yaha ThIka nahIM hai, satya to yaha hai| kurala kA darzana ekAntavAditA ke doSa se sarvathA mukta hai|" isa prasaMga meM yaha bhI eka mahattvapUrNa pramANa ho sakatA hai ki "kayataram" (Kayatram) nAmaka tamila nighaNTu ke deva prakaraNa meM jinezvara ke paryAyapAcI nAmoM meM bahuta sAre vahI nAma die haiM jo kurala kI maMgala prazasti meM prayukta kie gae haiN| nighaNTukAra ne jo ki brAhmaNa vidvAn hai, kurala ke raciyatA ko jena samajha kara hI avazya aisA mAnA hai| kurala para anekoM prAcIna TIkAe~ upalabdha hotI hai| unameM se aneka TIkAe~ jaina vidvAnoM dvArA likhI gaI haiN| isase bhI kurala kA jena-racanA honA puSTa hotA hai| sabase mahatvapUrNa mAne jAne vAlI TIkA ke raciyatA dhAra haiN| unake viSaya meM bhI dhAraNA hai ki ve prasiddha jaina-vidvAna to the para dharma se jenI nahIM the|' kunda-kunda hI kyoM ? kurala ko jena racanA mAna lene ke pazcAt bhI yaha jijJAsA to raha hI jAtI hai ki isake racayitA AcArya kunda-kunda hI kyoM ? isa viSaya meM bhI kucha eka aitihAsika AdhAra milate haiN| mAmUlanAra ( Mamoolnar ) tamila ke vikhyAta kavi haiN| unakA samaya IsA kI prathama zatAbdI mAnA jAtA hai| 1-"Speaking about these traditional darshanas he (Kalladar) poiuts out that they are couflicting with one another. However one system says the ultimate reality is one, another system will contradict this and says no. This mutual incompatability of the six systems is pointed out and the philosophy of Coural is praised to be free from this defect of onesidedness." Thirukkural, Ed. by prof. A. Chakravarti. Introduction. 2-Thirukkural Bd. by prof.A. Chakravarti, Preface, p.ii

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[ 4 ] unhoMne kurala kI prazasti gAthA meM kahA hai-- kurala ke vAstavika lekhaka zrIvara haiM, kintu ajJAnI loga ballubara ko isakA lekhaka batalAte haiM, para buddhimAna logoM ko azAniyoM kI yaha mUrkhatA bharI bAteM svIkAra nahIM karanI cAhie / " pro0 e0 cakravartI ne apane dvArA sampAdita tirukula meM bhalI bhA~ti pramANita kiyA hai ki tamila paramparA meM AcArya kundakunda ke hI 'zrIvara' aura 'ailAcArya' ye do nAma haiN| jaina vidvAn jIvaka cintAmaNi grantha ke TIkAkAra nacinAra kiaiyara ( Nachinar Kitiyar ) ne apanI TIkA meM sarvatra tirukkurala ke lekhaka kA namba thIvara batalAyA hai| tamila sAhitya meM sAmAnyataH bhIvara zabda kA prayoga jaina zramaNa ke artha meM kiyA jAtA hai / kurala kI eka prAcIna pANDulipi ke mukhapRSTha para likhA milA hai-ekAcArya dvArA racita tirukkurala / * ina sAre pramANoM ko dekhate hue sandeha nahIM ra jAnA cAhie ki kurala ke vAstavika raciyatA AcArya kundakunda hI the / bhrama kA kAraNa yaha eka bar3A-sA prazna cinha bana jAtA hai ki AcArya kundakunda ( thIvara ba elAcArya ) hI isake raciyatA the to yaha itanA bar3A bhrama khar3A hI kaise huA ki isake racayitA tiruvalluvara the| tamila kI jaina paramparA meM yaha pracalita hai ki elAcArya ( AcArya kundakunda ) eka mahAn sAdhaka va gaNamAnya AcArya the ataH unake lie apane grantha ko pramANita karAne kI dRSTi se madurA kI sabhA meM jAnA ucita nahIM thA / isa sthiti meM unake gRhastha ziSya zrI tiruvalluvara isa grantha ko lekara madurA kI sabhA meM gae aura unhoMne hI ; 1--Thirukkural, Ed. by prof. A. Chakravarti, Introduction p.x 2-Thirukkural, Ed. by prof. A. Chakravarti Introduction. P. xii 3-Thirukkural, Ed. by A. Chakravarti, Preface: "The real author of the work which speaks of the four topics is Thevar. But ignorant people mentioned the name of Valluwar as the author. But wise men will not accept this statement of ignorant fools." 4- Thirukkural, Ed. by prof. A. Chakravarti, Introdnation, P. xii.

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[ 86] vidvAnoM ke samakSa ise prastuta kiyaa| isI ghaTanA-prasaMga se tiruvalluvara isake racayitA ke rUpa meM prasiddha ho ge|' dUsarA kAraNa yaha bhI thA ki AcArya kunda-kunda ne yaha anya valluvara ko prasArArtha sauMpA thA aura ve isakA prasAra karate the; ataH sarva sAdhAraNa ne unheM hI isakA raciyatA maanaa| aisA bhI sambhava hai ki AcArya kunda-kunda isa grantha ko sarvamAnya manAe rakhane ke lie apanA nAma isake sAtha jor3anA nahIM cAhate the, jaise ki unhoMne apane deva kA nAma bhI sIdhe rUpa meM anya ke sAtha nahIM jodd'aa| raciyatA kA nAma gauNa rahe to prasAraka kA nAma racayitA ke rUpa meM kisI bhI anya ke sAtha sahaja hI zur3a jAtA hai| upasaMhAra "tirukurala' kAvya Aja do sahasra varSoM ke pazcAt bhI eka nIti anya ke rUpa meM samAja ke lie bahuta upayogI hai| samagra jaina samAja ke lie yaha gaurava kA viSaya honA cAhie ki eka jaina racanA paJcama veda ke rUpa meM pUjI jA rahI hai| apekSA hai, isa sambandha meM anveSaNa kArya cAlU rhe| yaha ThIka hai ki etad viSayaka bahuta sArI zUnyatAe~ tamila kI jaina paramparA bhara detI hai, para apekSA hai, una zUnyatAoM ko aitihAsika pramANoM se aura bhara dene kii| pro. e. cakravartI ne isa dizA meM bahuta prayatna kiyA hai, para apane pratipAdana meM kucha-eka sahAre unhoMne aise bhI lie haiM jo zodha ke kSetra meM bar3e lacIle Thaharate haiN| jaise tirukkurala ke dharma, artha, kAma Adi thAdhAroM kI kunda-kunda ke anya anthoM meM varNita cattAri maMgala ke pATha se puSTi krnaa| hameM jenetara jagat ke sAmane ve hI pramANa rakhane cAhie jo viSaya para sIdhA prakAza DAlate hoN| khIMcatAna kara lAe gae pramANa viSaya ko bala na dekara pratyuta nirbala banA dete hai| AgrahahIna zodha hI lekhaka kI kasauTI hai| zodha kA sambandha satya se hai, na ki sampradAya se| 1.--Thirukkural Ed. by porf. A. Chakravarti, Introduction p.xiii. "According to the Jaina tradition, Elacharya was a great Nirgrantha Mahamuni, a great digambara ascetic, not caring for woldly honours. His lay disciple was delegated to introduce the work to the scholars assembled in the Madura acadamy of the sangba. Hence the introduction was by Valluwar, who placed it before the scholars of the Madura sangha for their approval."

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kyA vrAtya bhramaNa the ? ['munizrI rUpacandrajI ] mohanajodar3o aura har3appA ke avazeSoM ne Aja purAtatva ke kSetra meM eka naI halacala utpanna kara dI hai| jahA~ Aja taka saba prakAra kI prAcIna sAMskRtika sthApanAeM' AyoM ke parikara meM hI baMdhI huI thI, khudAI meM prApta ina bahumUlya avazeSoM ne yaha siddha kara diyA ki AryoM se pUrva bhI yahA~ eka samRddha saMskRti kA astitva thA / tatkAlIna bhAratIya na kevala susabhya, susaMskRta aura kalAvida hI the, unameM Atma-vidyA kA bhI paryApta vikAsa thA jisase ki Arya loga sarvathA aparicita the / aneka purAtatva netAoM ne yaha asaMdigdha rUpa se svIkAra kara liyA hai ki vaha saMskRti Arya bhinna thI, sAtha hI Arya saMskRti se bahuta adhika samRddha aura adhyAtma sampanna thI / dhyAna zramaNa saMskRti kI ora AkRSTa huA hai jo sahasroM varSoM ke itihAsa meM aneka durdharSa bAdhAoM ko sahate hue bhI Aja taka avicchinna rUpa se phalatIphUlatI rahI hai| isa AdhAra para unakA anumAna hai ki avazya hI ye prAcIna saMskRti ke avazeSa zramaNa paramparA se hI saMbaddha hone caahiye| isa kalpanA kI satyatA meM prApta avazeSa jahA~ sahAyaka siddha hoMge, merA yaha vizvAsa hai ki Rgveda Adi vedoM se bhI hameM usakA paryApta samarthana mila sakegA / prastuta nibandha meM maiMne atharvaveda meM prayukta 'vAtya' zabda ke AdhAra para yaha pramANita karane kA prayatna kiyA hai ki yaha 'vAtya' zramaNa paramparA se hI sambandhita honA cAhiye / isa niSkarSa ke bAda unakA vAtya zabda apane arvAcIna artha meM AcAra tathA saMskAroM se hIna manuSyoM ke liye prayukta hotA rahA hai| AcArya hemacandra ne apane abhidhAna cintAmaNi Sita meM isakA artha dete hue kahA hai "zrAtyaH saMskAravarjitaH / vrate sAdhuH kAlo vrAtyaH / tatra bhavo vrAtyaH prAyazcittArhaH, saMskAro'tra upanayanaM tena varjitaH // "" kintu isa artha kA itihAsa manusmRti tathA uttarakAlIna brAhmaNa granthoM se * Age nahIM jAtA / 1- a0 ci0 31518

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[ 8 ] manusmRti meM isake saMdarbha meM kahA gayA hai : "ata USNa trayo'pyete, yathAkAlamasaMskRtAH / sAvitrIpatitA brAtyA, bhavantyAryavigarhitAH // " kSatriya, vaizya tathA brAhmaNa yogya avasthA prApta karane para bhI asaMskRta hai ve mAtya haiM aura ve AyoM ke dvArA marhaNIya hai|' eka anya prakaraNa meM manusmRtikAra likhate haiM-. savarNA, "dvijAtayaH janayantyavratAMstu tAn / tAn sAvitrI - paribhraSTAn, bAhyAniti vinirdizet // " jo brAhmaNa - saMtati upanayana Adi vratoM se rahita ho, usa guru maMtra ke paribhraSTa manuSya ko 'vAtya' nAma se nirdiSTa kiyA jaae| * 'vAtya-stotra' ke lie kahA gayA gayA hai ki isake saMskRta hokara punaH yajJAdi ke adhikArI hote haiN| isI brAhmaNa bhAga para cArya kA bhASya hai jisameM unhoMne 'vAtya' kA artha AcArahIna hI kiyA hai- tANDya mahAbrAhmaNa meM pATha se vAtya mI zuddha, "brAtyAn vrAtyatA AcArahInatAM prApya prabasantaH pravAsaM kurvataH / " kintu inake pUrvavartI kisI bhI grantha ko vAtya kA yaha artha svIkAra nahIM hai / pratyuta isase sarvathA viparIta artha pracalita milatA hai / isa zabda kA pahalA ullekha hameM atharvaveda ke pandrahaveM kANDa meM milatA hai jo ki 'vAtya kANDa' isa abhidhA se hI abhihita hai| isakI bhUmikA meM bhASyakAra sAyaNa likhate haiMisameM vrAtya kI stuti kI gaI hai| upanayana Adi se hIna manuSya 'brAtya' kahalAtA hai| aise manuSya ko loga vaidika kRtyoM ke lie anadhikArI aura sAmAnyataHpatita mAnate haiM, parantu yadi koI vrAtya aisA hI ho jo vidvAn aura tapasvI ho to brAhmaNa usase bhale hI vidveSa kare, parantu vaha sarva pUjya hogA, aura devAdhideva paramAtmA ke tulya hogaa| usI sthala para unhoMne vrAtya ko 'bitama', 'mahAdhikAra', 'puNyazIla' aura 'vizvasammAnya' Adi vizeSaNoM se viziSTa kiyA hai| 1- manusmRti 1518 2- manusmRti 10/20 3- hInA vA ete / hIyante ye vrAtyAM pravasanti / ...... stomaH samAptumahati / 4- atharva veda - 15/11111 * SoDazo kA etat

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[ 6 ] atharvavedIya dhUlikopaniSat aura yahurvedIya mantrikopaniSad meM kAma sUka ko aupaniSadika brahmavidyA yA Atma-vidyA kA nizpaka sUka mAnA hai| Apastamba dharmasUtra ne atithi kI zuzrUSA karane ke lie hI mAtva sUta kA ullekha mAnA hai| pUjya, guru, bAcArya, snAtaka, tapasvI, rAjA Adi sabhI ko samAnyataH 'vAtya' zabda se hI sambodhita karane kA Adeza hai| atharvaveda meM pandrahaveM kANDa kA prArambha jisa prakAra se hotA hai, usase lagatA hai ki isakA sambandha kisI Armetara paramparA se honA cAhiye / prasiddha pAzcAtya vidvAna blUma phIlDa ( Bloomfeild ) isa kANDa ko zeSa-darzana kA pratinidhi mAnate haiM / jisake AdhAra meM isa sUkta meM prayukta nIla-lohita, IzAna, mahAdeva Adi zabdoM kA Azraya lete hai| kintu yaha kalpanA yathArtha nahIM lagatI / kevala zabdoM ke AdhAra para to aneka virodhI paramparAoM kA Akalana kiyA jA sakatA hai / kintu yaha avazya satya ke nikaTa pratIta hotA hai ki isakA sambandha kisI anya paramparA se hI honA cAhiye / prArambha kA sUkta isa prakAra "vrAtya AsIdIyamAna eva sa prajApati samairayat - - vAtya ne apane paryaTana meM prajApati ko preraNA do| isameM prayukta 'AsIdIyamAna' aura 'prajApati' 'samairayat' ye donoM pada apanA vizeSa mahattva rakhate haiM, jisakI mImAMsA maiM Age karanA cAhU~gA / usase ThIka Age kA ullekha to aura bhI mahattva kA hai jisameM kahA gayA hai- " sa prajApatiH suvarNamAtmannapazyat " - usa prajApati ne apane meM suvarNa ( AtmA ) ko dekhaa|' isake Age sampUrNa kANDa hI 'vAtya' kI garimA se bharA hai / prazna yaha hotA hai ki yaha vAtya Akhira kauna hai, jo ki prajApati ko bhI preraNA dene meM samartha hai| DA0 sampUrNAnanda isakA artha 'paramAtmA' karate haiN| yadyapi isa kANDa ke apane anuvAda kI bhUmikA meM ve svayaM svIkAra karate haiM ki azikAMzataH pAzcAtya vidvAnoM kA abhimata yaha hai ki yaha prasaMga kinhIM paribhramaNazIla muniyoM kI prazaMsA meM racA huA honA caahiye| kintu unheM svayaM paramAtmA artha hI svIkAra hai| baladeva upAdhyAya bhI isI kA samarthana karate haiM / kintu samUce bAla kANDa kA anuzIlana karane para yaha artha saMgata nahIM lgtaa| merA anumAna hai isakA sahI artha pAne meM 'vAtya' zabda aura 'prAtya tatus' kA pahalA sUkta bhI hamAre lie kAphI sahayogI ho sakegA / 1- atharvaveda - 15|1|1|3 2 -- atharvavedIya brAtmakANDam sampUrNAnanda ( bhUmikA 12 ) /

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[ . ] pahale hama bAtya zabda ko hI leN| isake vyutpatilabhya artha meM bhI nAnA aTakalabAjiyoM lagAI jAtI rahI hai| DA. prIphitha atharvaveda ke aMgrejI anubAda ( 15 vA kANDa ) meM isakI vyutpatti dete hue likhate hai-"vAtya zabda 'bAta' se banA hai| bAta kA artha hai-samUha aura vAtya kA artha hai AryoM se bahiSkRta jatthe kA saradAra / vaha brAhmaNoM ke zAsana se sarvathA mukta aura brAhmaNoM ke mArga para nahIM calane vAlA hotA hai|" kintu pandrahaveM kANDa meM isa artha se utpanna visaMgati ko dUra karane ke lie DA0 grIphitha isakI pAda-TippaNI meM likhate haiM--"isa apUrva rahasyamaya kANDa kA prayojana vAtya ko Adarza banAnA aura usakI bar3hI-car3hI prazaMsA karanA mAtra hai|" maiM socatA hU~ isa mithyA dhAraNA kA kAraNa sambhavataH yahI rahA hai ki ina logoM ne yahA~ para prayukta vrAtya zabda ko manusmRti tathA uttarakAlIna brAhmaNa granthoM ke sandarbha meM hI par3hA hai| anyathA isakA yaha artha svayaM kozakAroM ko bhI mAnya nahIM rahA hai| abhidhAna cintAmaNi kI svopaza TIkA meM AcArya hemacandra spaSTa zabdoM meM likhate haiM bAte vRnde sAdhuriti vA pRthak vyapadezyo na ityarthaH / dUsare meM, bahiSkRta samUha kA netA hone mAtra se usakA ullekha aura vistRta prazasti kI jAe, yaha nahIM jNctaa| upAdhyAya ophASTa isI ulajhana ko sulajhAne kA asaphala prayAsa karate hue likhate haiM-"jo vrAtya vizeSa prAyazcitta karane ke vAda upanIta ho jAtA thA aura brAhmaNa AryoM meM praveza pA letA thA, usake lie hI yaha prazaMsA likhI gaI hai| kintu ise mAtra apanI kalpanA ke atirikta adhika sthAna nahIM diyA jA sktaa| vastutaH 'vAtya' zabda 'vrata' se banA hai| isakA mUla ''-varaNe hai| "triyate yada tad vratam, vrate sAdhuH kuzalo vA iti vaatyH|" vrata kA artha hai dhArmika-saMkalpa, aura jo saMkalpoM meM sAdhu hai, kuzala hai vaha vrAtya hai| DA. hevara isa zabda kA vizleSaNa dete hue likhate haiM- "Vratya as initiated in Vratas. Hence Vratya means a person who has voluntarily accepted the moral code of vows for his own spiritual discipline" ( ATRI kA artha hai vratoM meM dIkSita / yAni jisane AtmAnuzAsana kI dRSTi se svecchA 1-atharvaveda saMhitA (tRtIya khaNDa bhUmikA pR. 36-6 zrI jayadeva shrmaa)| 2-abhidhAna cintAmaNi za518 / 3-atharvaveda saMhitA (tRtIya khaNDa bhUmikA pR0 36) /

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[ 61 ] pUrvaka vrata svIkAra kiye hoM vaha pAtya hai| ) isI prasaMga meM vAtya kA pravRttilabhya artha dete hue ve likhate haiM: "Vratyas as a class of Heterodox Nomadic Holyman' vrAtya yAni vibhinna jAtiyoM ke digambara pavitra manuSyoM kA sNgh| __ jaba hama 'vrata' ko vAtsa kA mUla mAna lete haiM, prAtyoM ko bhramaNa paramparA kA mAna lenA taba koI duruha kalpanA nahIM hai| vratoM kI vidhi paramparA zramaNa saMskRti kI apanI sarvathA svatantra maulika dena hai| isake ( zramaNa paramparA) anusAra isa avasarpiNI ke prathama tIrthaMkara RSabhadeva se hI sAdhanA paddhati meM vratoM kA pramukha sthAna rahA hai ; jaba ki vedoM ke paravatIM sAhitya meM vratoM kA vidhAna avazya milatA hai, pahale nhiiN| ataH yaha nizcita hai ki brAhmaNoM se sAdhanApaddhati meM vratoM kA svarUpa zramaNa-paramparA se hI liyA gayA hai| dUsare meM, brAtya-kANDa ke pahale sUkta meM prAtya kA vizeSaNa 'AsIdIyamAna' zabda bhI zramaNa saMskRti kI ora saMketa karatA hai| 'AsIdIyamAna' kA artha hai paryaTana karatA huaa| aisA lagatA hai, nirantara paribhramaNa karate rahanA usa vrAtya kI pradhAna carcA thii| 'sa udatiSThat sa prAcIdizamanuSyacalat'2 'sa udatiSThat sa pratIcI dishmnuvyclt| 'sa udatiSThat sa udIcI dizamanuvyacalat" Adi vibhinna sUkta isa ora saMketa karate haiM ki usakI yAtrA kA kSetra sImita nahIM thA, sabhI dizAoM meM yaha nirbandha rUpa se dhUmatA thaa| apratibandha rUpa se paryaTana karate rahanA zramaNoM kA Aja bhI anivArya niyama hai| isa paramparA meM sAdhu ke lie yaha vidhAna hai ki vaha varSAvAsa ke atirikta kisI bhI sthAna meM dIrghakAla taka sthira na ho, paryaTana karatA rhe|" DA0 grIphiya ne vrAtya ko 'parivrAjaka dhArmika puruSa' ke rUpa meM svIkAra kiyA hai| isakA sArAMza yahI nikala sakatA hai ki Ayau~ se pahale bhI bhArata meM isa prakAra ke loga the, jo 1.--History And Doctrines of Ajivakas. By A.L. Bhasham P.8 2-atharvaveda 1511 3-, 15 // 12 / 15 4-, 151rA 5-dazava* cUlikA 2 6---History of Dharmashastra. By Dr. Kanne, Vol. II, Part I, P. 38

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[ hara ] ki pUrva, pazcima, uttara, dakSiNa sabhI dizAoM meM yAyAvara ke rUpa meM paribhramaNa karate rahate aura logoM ko adhyAtma-sAdhanA kA upadeza dete / zrI jayacandra vidyAlaMkAra ne bhI prAtyoM ko ardhatoM kA anuyAyI mAnA hai| ve likhate haiM-vedika se bhinna mArga buddha aura mahAvIra se pahale bhI bhArata meM the / arhat loga buddha se pahale the 1 una arhatoM aura cetyoM ke anuyAyI 'vAya' kahalAte the, jinakA ullekha atharvaveda meM bhI hai| ' vrAtya kA jo svarUpa atharvaveda meM dikhalAyA gayA hai, usase yaha svayaM pramANita hotA hai ki vaha koI Atma sampanna aura AdhyAtmika patha- darzaka thA, jisase preraNA yA svayaM prajApati ne apanI suvarNamaya AtmA ko pahacAnA | vizeSa sAdhanA - sampanna aura Atma-draSTA vyakti ke binA prajApati kI preraNA dene kI kalpanA nahIM kI jA sakatI / isake atirikta vrAtya kANDa ke kucha anya sUkta bhI isI bhAvanA kA samarthana karate dikhalAI dete haiN| jaise ki "sa saMvatsaramUrdhvo'tiSThat taM devA atra ban. vrAtya ! kiM nu tiSThasIti". vaha saMvatsara taka khar3A rhaa| usase devoM ne pUchA- vAtya ! tU kyoM khar3A hai ?" AcAryazrI tulasI ne apane nibandha 'bhramaNa saMskRti kA prAgvaidika astitva' meM prathama tIrthaMkara RSabhadeva ke jIvana ke sAtha isakI tulanA kI hai| unake anusAra yaha sUkta RSabhadeva kI usa avasthA kA citraNa karatA hai ; jaba ki dIkSita hone ke bAda eka saMvatsara taka ve tapasyA meM sthira rahe the / eka varSa taka bhojana na karane para bhI zarIra meM puSTi aura dIpti ko dhAraNa kara rahe the ' eka anya sUtra kahatA hai vaha anAvRta dizA meM claa| isase ( usane ) socA (aba) na lauTUMgA / * jisa dizA meM calane vAle kA Avartana nahIM hotA aha anAvRta dizA hai| isalie usane socA ki maiM aba na lodUMgA / mukta puruSa kA ho pratyAvartana nahIM hotA / " bha0 RSama ke lie bhI yahI kahA jAtA hai| ki anta meM ve apunarAvRtti sthAna kI prApta hue, jahA~ jAne ke pazcAt koI vApasa lauTakara nahIM AtA / 1 - bhAratIya itihAsa kI rUparekhA pR0 346 2 -- atharvaveda 15/1/3/1 3- jaina bhAratI varSa 12 aMka 8 4---atharvaveda 15/116 14 5 athavavedIya jAtyakANDam pR0 36

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[ 63 ] isI prakAra aura bhI aneka sUkta aise haiM jo ki vrAtya kI mahattA aura tatkAlIna bhAratIya samAja para unakA prabhAva vyakta karate haiN| sAyaNa ne brAtya ke lie 'vidvattama' ke sAtha 'karmapare brAhmaNervidviSTaM yaha vizeSaNa rakhA hai, isase hama brAtyoM kI tatkAlIna svarUpa kI koI kalpanA nahIM kara sakate / Aja ke pAThaka ko yaha saMdeha hai ki sAyaNa isa kAMDa ke hArda ko kadAcit samagratA se pakar3a pAyA hai| kyoMki sAyaNa taka pahu~cate-pahu~cate vrAtya apane prAgvedika aura vaidika artha - paraMparA se bahuta nIce khisaka AyA hai / lekina itanA avazya nizcita hai ki AyoM ke mana meM vAtyoM ke prati mAnasika ghRNA avazya thii| cU~ki ve Arya eka lambe saMgharSa ke bAda bhI jaba unheM parAsta na kara sake, yA vijayI hone para bhI sukha se nahIM baiTha sake yA jIvana ke AdhyAtmika kSetra meM apanA prabhutva nahIM jamA sake, tabhI unhoMne vrAtyoM ko sammAna diyA, aisA lagatA hai| Rgveda meM usakA koI ullekha na hokara, atharvaveda ( jisakI racanA Rgveda se karIba do tIna zatAbdI pazcAt mAnI jAtI hai ) meM itanI garimA milanA isa tathya kI ora saMketa karatA hai ki vyapane se bhinna saMskRti aura bhinna vicAroM ke hote hue bhI AryoM ko vivaza hokara apane sAhitya meM unheM sthAna denA pdd'aa| Aya se bhinna hone aura sahajatayA sammAnya na hone kA samarthana hameM eka anya sUkta se bhI milatA hai| vahA~ kahA gayA hai - " taba jisa rAjA ke ghara para aisA vidvAn vrAtya atithi ( hokara ) Ae, ( vaha rAjA ) isa ( vidvAna ke Agamana) ko apane liye kalyANakArI mAne / aisA ( karane se ) vaha kSatra tathA rASTra ke prati aparAdha nahIM karatA / " - eka AI * sinde ne apane grantha 'The Riligion and Philosophy of Atharva Veda' meM vrAtyoM ko Aya se pRthaka mAnA hai| ve likhate haiM " " vastutaH vrAtya karmakAMDI brAhmaNoM se bAhara ke the| lekina atharvaveda ne unheM Aya meM sammilita hI nahIM kiyA, unameM se uttama sAdhanA karanevAloM ko uccatama sammAna bhI diyA / " 1 - atharvaveda 15/2/3/12 2 - Vratyas were outside the pale of the orhodox - Aryans, The Atharva Veda not only admitted them in the Aryan fold but made the most rightons of them, the highest divinity. (P. 7.)

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[ 64 ] isa prakAra vrAtyoM kA svarUpa hamAre samakSa isa prakAra AtA hai ki ve kisI Arya-bhinna sampanna paramparA ke anuyAyI the| yAtmA kA unheM zAna thA, adhyAtma-sAdhanA unakA pramukha lakSya thaa| eka bhikSu kI taraha ve eka sthAna se dUsare sthAna para adhyAtma-vidyA kA prasAra karate hue paryaTana karate rahate the| be jahA~ bhI jAte, sabhI prakAra ke loga unake sAmane natamastaka ho jAte the| svayaM indra, Aditya, devagaNa, velpa, verAja, varuNa Adi ke dvArA ve sammAnya hI na the, ve unakA anusaraNa bhI krte| unakA netA eka vrAtya thaa| jisake netRtva meM samUcA saMgha calatA thaa| Ayau~ meM unake prati mAnasika gahIM hone para bhI atharvaveda meM udgIta mAhAtmya isa tathya ko udghATita karatA hai ki prabhAvazAlI Atma-sampanna aura susaMgaThita hone ke kAraNa AryoM ko bhI unheM ucca sthAna denA pdd'aa| 1-atharvaveda 15 / 11 / 6

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dhvani-vijJAna L pra0 vi0 a0 sAdhvIzro saMghamitrAjI ] " zabdhate'neneti zabdam" zabda dhvanyAtmaka tattva hai, jisase vAtAvaraNa ko dhvanita va zabdita kiyA jAtA hai| zabda bhautika hai yA abhautika ? isake utpanna aura prasaraNa kI prakriyA kyA hai ? isa viSaya meM vaijJAnika jagata se sundara tathya sAmane Aye haiM / grAmophona, bAyalina, pyAno, TeparekArDara, lAuDaspIkara, TrAMjisTara, iyaraphona, mAikrophona, TelIphona ye saba dhvani vijJAna ke paricAyaka haiM / jaina sAhitya meM bhI zabda para aneka vaijJAnika tathya chipe par3e haiN| ve prakAza meM Ane ke lie pratibhA kA zrama mAMgate haiM / zabda pudgaloM kA skandha ke saMghaTana aura skandha svayaM azabda hai / zabda skandha prabhava haiM / jainAgama aura zabda dhvani rUpa' pariNAma hai / yaha anantapradezI' pudgala vighaTana se paidA hotA hai / paJcAstikAya kahatA hai zabda to nAnA skandhoM ke saMgharSa se utpanna hai / ataH vijJAna ne bhI yahI kahA -- padArtha ke prakampana se zabda utpanna hotA hai, lekina padArtha svayaM azabda hai / aNu " eTama" se kabhI zabda paidA nahIM hotA / eTama to pratikSaNa molikyUlsa (skaMdha ) meM prakampita hote hI rahate haiM / zabdotpatti kI prakriyA do prakAra kI hai - prAyogika aura vaikhasika I prAyogika vaisika ye donoM jaina ke pAribhASika zabda haiM / prayatna janya zabdoM ko prAyogika kahA jAtA hai| sahaja niSpanna zabda vaikhasika kahalAte haiM / zabda dhvanyAtmaka hote haiM; para sabhI zabda bhASAtmaka nahIM hote / dearer zabda abhASAtmaka hote haiN| megha kI garjana sahaja paidA hotI hai lekina usameM koI bhASA nahIM hai; prAyogika zabda abhASAtmaka bhI hote haiM aura 1 - jaina siddhAnta dIpikA 1 sU0 12 kI TIkA / T 2- ThA0 2.2181 / 3 - paJcAstikApa - zlo0 85-86 / 4 - jaina si0 sU0 12 pra0 1 /

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[ 66 ] bhASAtmaka bhI / hamAre kaMThoM se utpanna dhvani donoM prakAra kI hai / bhASAtmaka safe artha vizeSa ko abhivyakta karatI hai aura abhASAtmaka dhvani artha zUnya hotI hai / prakArAntara se zabda ko nimna tIna bhAgoM meM vibhakta kiyA gayA hai : 1 - jIva zabda 2 - ajIva zabda 3 --- mizra zabda kevala manuSya ke prayatna se utpanna zabda jIva- zabda hai - jaise manuSya kI bhASA / jisameM jIva kA prayatna na ho vaha ajIva zabda hai- jaise megha kI gar3agar3AhaTa / jIva ajIva ke samaveta prayatna se utpanna zabda mizrazabda kahalAtA hai jaise vINA bajAte samaya mukha se niSpanna zabda / vijJAna ne dhvani ke itane bheda-prabheda nahIM kiye haiM / unakI dRSTi meM dhvani ke do hI bheda haiM- saMgItamaya aura kolAhalamaya / zabdotpatti kI prakriyA vijJAna mAnatA hai- dhvani mAtra prakampana kI prakriyA hai / zabdotpAdaka sabhI vastueM kampana karatI haiN| binA prakampana ke kabhI dhvani paidA nahIM hotii| ghaMTI kampana karatI hai taba dhvani uThatI hai| sthira ghaMTo meM kabhI AvAja nahIM nikalatI / TyUniMga phaurka phaulAda kI char3a kA banA hotA hai / FU (yU) ke AkAra meM mur3A rahatA hai| isameM kisI bhI mAdhana se prakampana utpanna kiyA jAya to 'madhuradhvani' nikalatI hai| taba isake kinAre spaSTa hilate hue dikhAI dete haiM / jaba isameM kampana banda ho jAtA hai taba dhvani bhI banda ho jAtI hai| jainAgama kahate haiM : ---yaha zarIra pratikSaNa kisI na kisI rUpa meM kampana karatA hai 1 niSkampa avasthA kevala caturdaza' guNasthAna meM vyakta hotI hai / prakampitadeha podgalika vargaNAoM ko apanI ora khIMcatI hai| AtmA jaba bolane kA prayatna karatI hai taba zarIra kA kaNTha bhAga prakampita hotA hai / kampana ke sAtha dhvani sunAI detI hai| yaha dhvani paudgalika hai / kAya-yoga AkRSTa karma pudgalaskandha svayaM zabda kA AkAra lete haiM / pariNata hote haiM / isa se bhASA rUpa meM zravaNa-vijJAna zabda zrotrendriya kA viSaya hai / pratyeka indriyA~ apane-apane viSaya ko grahaNa karatI haiM / zrotrendriya do bhedoM meM vibhakta hai-- dravyendriya aura bhAve 1 - jaina si0 pra0 8 sU0

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[ 8 ] ndriy'| dravyendriya ke do meda hai-nivRtti aura upkrnn| bhotrendriya kA bAhyAkAra nivRtti hai| karNa-zamkulI va kadamba ke sadRza kAna kI bAharI bhItarI banAvaTa hai| nivRtti kI zakti jo vaha zabda sunane meM upakAraka banatI hai vaha upakaraNendriya hai| ___ bhAvendriya bhI do bhAgoM meM vibhakta hai--labdhi aura upyog| zrotrendriya kA jo svAtma-janya kSayopazama hai vaha labdhi hai| isake binA zrotre ndriya upalabdha nahIM hotii| sunane meM dhyAna kendrita karanA upayoga hai| inameM labdhIndriya kA sthAna prathama hai| phira kramazaH nivRtti, upakaraNa aura upayoga banatA hai| anekoM zabda nivRtti ko chUkara cale jAte haiN| upakaraNendriya ke sahayogAbhAva meM unheM suna nahIM paate| bahuta bAra anya saba mAdhyama kAma karate haiM para upayoga ke abhAva meM sunAI nahIM dete| cAroM prakAra jaba kAma karate haiM taba dhvani jIva ko sunAI detI hai| vijJAna mAnatA hai ki pratyeka AdamI ke do kAna hote haiN| eka to kAna kA bAharI bhAga jo hameM dikhAI detA hai, jo dhvani ko grahaNa karake andara pahu~cAtA hai| isameM eka nalI hotI hai, jisake bAharI sire para bAla hote haiN| ye kAnoM kI rakSA karate haiN| isase Age jhillI hotI hai| isa jhillI para jAkara jaba dhvani TakarAtI hai taba mastiSka meM phaile hue jJAnatantu, jo sunane kI kSamatA rakhate haiM, isa dhvani ko pakar3a lete haiN| kisI kAraNa vaza yadi kAna kA pardA phaTa jAya to manuSya baharA ho jAtA hai| jJAnatantu surakSita rahane para bhI suna nahIM paate| dhyAna vikendrita rahane para bhI suna nahIM paate| jaina dRSTi ke anusAra sunane meM bhI eka krama rahatA hai| indriyA~ pahale sthala rUpa ko pakar3atI haiM, kramazaH usake sUkSma rUpa kA niNaya karatI huI Age bar3hatI haiN| isa krama ko avagrahAdi saMketoM meM spaSTa kiyA gayA hai| ___ indriya aura padArtha kA saMyoga darzana hai| ise bauddha-darzana meM 'sAmIpya' aura naiyAyika-darzana meM 'sannikarSa' kahA jAtA hai| darzanAntara pahale pahala jo avyakta jJAna hotA hai vaha vyaJjanAvagraha hai| vastu kA grahaNa arthAvagraha hai| yaha vyaJjanAvagraha se kucha vizada hotA hai| svarUpa nizcaya meM vikalpa uThAkara samyaga pakSa ke nirNaya para pahuMcanA 'IhA' hai| dRr3ha nizcaya ho jAnA 'avAya' hai| lambe samaya taka jJAna kA saMskAroM meM bala pakar3a lenA 'dhAraNA' hai| zabda-zAna bhI hameM isI krama se hotA hai| sarvaprathama zabda aura kAnakA 1-jaita si0pra02

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[18] saMyoga hotA hai| donoM ke samparka hone para pahale pahala vyaJjanAvagraha meM aspaSTa zAna hotA hai| kisI cIja kA sparza huA aisA bhAna hotA hai| arthAvagraha meM jAti, liGga Adi ke nirdeza binA kevala zabda kA grahaNa hotA hai| yaha zabda yA sparza aisA vikalpa uThAkara IhA "zrotra kA viSaya hai ataH zabda honA cAhiye" aisA nirNaya detI hai| avAya nizcaya ke kendra bindu para pahu~ca jAtA hai| yaha IhA ke paryAlocana ko hI puSTa nahIM karatA para apanA vizeSa nirNaya prastuta karatA hai| kisI bhI zabda ko pakar3ate samaya pratyeka bAra yahI krama rahatA hai| avagraha kA atikramaNa kabhI IhA meM aura IhA kA atikramaNa kabhI avAya meM nahIM ho sktaa| sunane ke samaya isa krama kA bodha prAyaH hameM nahIM hotA para gAr3ha nIMda meM supta manuSya ko jagAte samaya isa krama ko samajha sakate haiN| prathama bAra to use bhAna hI nahIM hotaa| dUsarI bAra use kucha-kucha anubhava hotA hai| tIsarI aura cauthI bAra meM lagatA hai ki koI mujhe jagA rahA hai| kyA antima AvAja se hI vaha jAgA ? nahIM, hara AvAja ne usake jJAna-tantuoM ko makamorA hai| patthara antima coTa se TUTatA hai, para hara coTa use durbala aura kamajora banAtI hai| ___vyaJjanAvagraha' asaMkhya samaya kA hotA hai, arthAvagraha eka samaya kaa| IhA aura avAya antamahUrta lete haiN| dhAraNA saMkhyeya-asaMkhyeyakAla taka jIvita rahatI hai| sunane kA yaha krama kitanA vaijJAnika aura yaugika hai| vijJAna ne zravaNa paddhati kI itanI sundara vyAkhyA abhI taka nahIM kI hai| jaina dRSTi se sabhI prakAra ke pudgalaskandha dhvani rUpa meM pariNita nahI hote| prajJApanA sUtra meM isa viSaya para bahuta hI sUkSma vizleSaNa huA hai| AtmA bhASA ke lie jina pudgala' skandhoM ko grahaNa karatI hai, ve gati pravRtta nahIM kintu sthira hote haiN| ananta pradezI skandha hote haiN| asaMkhya pradezI aura saMkhyeya pradezI skandha bhASA ke lie ayogya hai| paramANu bhI bhASA rUpa meM pariNita nahIM ho skte| ve skandha asaMkhyAt pradezAtmaka kSetra ko roke hue hote haiN| isase kama kSetra ko rokane vAle pudgala skandha kabhI bhASA kA AkAra dhAraNa nahIM krte| Atma pradezoM se spRSTa kA grahaNa hotA hai, aspRSTa kA grahaNa nahIM hotaa| avagAr3ha pudgaloM kA grahaNa hotA hai, anava 1-vize0ni0 bhA0 41333 / 2-0p011|24

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[ 8 ] gAr3ha kA grahaNa nahIM hotaa| unameM bhI anantarAvagAr3ha kA grahaNa hotA hai, . paramparAvagAda pudgala skandhoM kA grahaNa nahIM hotaa| ye pudgala skandha catuspazI hote haiN| audArika', vaikriya, AhAraka tInoM zarIra ke dvArA inakA grahaNa hotA hai, vacana yoga ke dvArA unakA visarjana / / bhASA vagaNAoM kA grahaNa sAntara aura nirantara donoM prakAra se hotA hai| sAntara kI paddhati meM pratyeka samaya ke vyavadhAna se pudgala skandhoM kA grahaNa hotA hai aura usI prakAra se nisaga bhii| yaha sAntara paddhati kA jaghanya rUpa hai| adhika se adhika asaMkhyAt samaya ke antara se grahaNa hotA hai| nirantara kI paddhati meM prati samaya grahaNa hotA rahatA hai lekina nisarga nirantara nahIM hotA, kyoMki prathama samaya meM grahaNa hotA hai ora dvitIya samaya meM nisarga hotA hai| agRhIta kA nisarga hotA nhiiN| prathama samaya meM kevala grahaNa hotA hai| nisarga nahIM hotaa| antima samaya meM kevala nisarga hotA hai, grahaNa nahIM hotaa| madhya meM grahaNa aura nisarga donoM cAlU rahate haiN| gati viSayaka vijJAna dhvani hamAre kAnoM taka kaise pahu~catI hai, isake lie kevala do hI rUpa kalpanA meM A sakate haiM : 1.--dhvani utpAdaka sthAna se choTe-choTe Tukar3e nikalate haiM, jo ina oNkhoM se dikhAI nahIM dete haiN| lekina hamAre kAnoM ko chukara dhvani kA anubhava karAte haiN| isa thyorI ko vijJAna meM karapasakyUlara thyorI kahate haiM / 2-dhvani utpAdaka zakti kendra ke samAna kAma karatA hai| vaha havA meM lahareM utpanna karatA hai| ve lahare hamAre kAna se TakarA kara dhvani kA anubhava karAtI haiN| ise vijJAna meM vebhathyorI 'lahara kA siddhAnta' kahate haiN| / ina dono meM se vijJAna ne pramANita prayogoM ke AdhAra para 'vebhathyorI' 'lahara ke siddhAnta' ko upayukta mAnA hai| lahara-siddhAnta ke samarthana meM vijJAna ne batAyA ki dhvani meM Avartana, parAvartana aura vivartana" banate haiN| ye saba isa siddhAnta ke binA phalita nahIM 1-vizeSAvazyaka bhA0 375 ni0 89 2-vi0 A0 bhA0 ti0 8374 3-50 bhA0 1116 4-parAvartana - pratidhvani ko kahate haiN| 5-dhvani kI laharoM ke mur3ane ko vivartana kahate haiN|

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[ 100 ] ho skte| inTaraphIyarensa kA siddhAnta' to ise aura bhI prabhAvita karatA hai| jaise viparIta dizAoM se AnevAlI dhvani kI lahareM vilIna bhI ho jAtI hai, tIvra bhii| dhvani calane meM kisI na kisI mAdhyama ko cunatI hai, vinA mAdhyama ke cala nahIM sktii| yaha aneka prayogoM se pramANita ho cukA hai| kAMca ke bartana meM ghanTI bajatI huI sunAI detI hai| para yadi pampa dvArA havA ko dhIme-dhIme nikAlane lage to dhvani manda hone lagatI hai| sampUrNa nikAlane para ghanTI hilatI huI dikhAI detI hai| para dhvani sunAI nahIM detii| isase lagatA hai ki dhvani prasAra ke lie havA eka mAdhyama hai jisase dhvani calatI hai| isI prakAra lohA, tAmbA, jala, pRthvI Adi aneka mAdhyama hai jisase dhvani calatI hai| vijJAna kI dRSTi se prakAza se dhvani kI gati bahuta hI manda haiN| varSA Rtu meM bAdala kI garaja aura vijalI kI camaka eka sAtha utpanna hotI hai| kiMtu prakAza pahale dikhAI detA hai, garaja bAda meM sunAI detI hai| prakAza sekeNDa meM jitanI dUrI ko pAra karatA hai, dhvani kaI ghanTo meM bhI utanI dUrI pAra nahIM kara sktii| ___dhvani utpanna hotI hai taba dhvani kendra ke cAroM ora lahareM banatI haiN| ye havA kI tahoM meM kampana karatI huI Age bar3hatI haiN| ina laharoM se prakampita havA kI taheM jaba kAnoM ke parade se TakarAtI haiM taba usameM kampana hotA hai aura dhvani sunAI detI hai| ina laharo meM jo gati hotI hai vaha mAdhyama kI ilASTisiTI aura usake ghanatva va AkAzIya vAtAvaraNa para nirbhara karatI hai| kintu vyakti kI yA dhvani utpAdaka yantra kI kSamatA para nirbhara nahIM krtii| ___ oksIjana hAiDrojana kI apekSA 16 guNA bhArI hai| ataH hAiDrojana meM AksIjana kI apekSA dhvani kI gati 4 gunA adhika hotI hai| gaisa kI apekSA dhvani kI gati pA~ca gunA adhika hai| Thosa meM dhvani kI gati bahuta hI tIvra hotI hai| lohe meM dhvani kI cAla 1.5 gunA adhika hai| tApakrama se bhI dhani kI gati meM antara AtA hai| grISma Rtu meM jaba tApakrama bar3ha jAtA hai taba dhvani kI gati bhI bar3ha jAtI hai tathA sardI kI mausama meM ghaTa jAtI hai| 1-inTaraphIyarensa-eka dUsare ko prabhAvita karanevAlI dhvani kI kriyA ko kahate haiN| 2-bAharI tAkata se kisI vastu ke sepa aura sAija meM parivartana kara diyA jAe, lekina usa tAkata ke haTAne para vastu kA mUla rUpa meM parivartana ho jAnA-padArtha ke isa guNa ko 'ilAsTisiTI' kahate hai|

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[ 101 ] pAnI ke bhApa kA bhI dhvani kI gati para bar3A ke bhApa kA ghanatva havA ke ghanatva kI apekSA kama mAtrA bar3hane para dhvani kI gati kama ho jAtI hai| havA kA ghanatva kama ho jAtA hai| havA kA ghanatva ghaTane para dhvani kI gati tIvra aura bar3hane para dhvani kI gati manda ho jAtI hai / yahI kAraNa hai ki jhIla, nadI ke kinAre aura varSA Rtu meM dhvani kI gati bar3ha jAtI hai / isa Rtu meM dUra-dUra taka meDhakoM kI dhvani sunAI detI hai / 1 - eka kampana meM jitanA samaya lagatA hai vaha kampanakAla kahalAtA hai / 2 - eka saikiNDa meM jitanI bAra kampana hotA vaha kampanAGka hai / prabhAva par3atA hai| pAnI hotA hai / ataH bhApa kI 4 - eka kampana jitanI dUrI ko pAra karatA hai vaha kampana kA vistAra hai| dhvani kI sthUlatA aura sUkSmatA kampanakAla, kampanAGka va kampana-vistAra para nirbhara karatI hai / kampanAGka jitanA adhika hotA hai, dhvani utanI hI sUkSma hotI hai / kampanAMka kama hotA hai, dhvani sthUla hotI hai| puruSoM ke kaNTho maM kampanAGka kama hote haiM, mahilA ke adhika hote haiN| kampanakA adhika vistAra dhvani ko tIvra banAtA hai / kampana kA vistAra dugunA kara diyA jAye to dhvani kI tIvratA caugunI ho jAtI hai / yadi kampana kA vistAra tigunA kara diyA jAye to dhvani kI tItA naugunI ho jAtI hai aura caugunA karane para molaha gunI / / mAdhyama kA ghanatva bhI dhvani kI tIvratA ko bar3hAtA hai| hAiDrojana halkI gaisa hai, ataH usameM manda dhvani paidA hotI hai| kArbana DAi AksAiDa havA kI apekSA bhArI hai, ataH usameM tIvra dhvani paidA hotI hai / kAna dhvani ko sunate haiM, para zravaNIyatA kI bhI sImA rahatI hai| kampana dhvani paidA hotI hai / hama hAtha ko idhara-udhara hilAte haiM taba kampana to hotA hai, para vaha kampanAGka itanA kama hotA hai ki usase utpanna dhvani hameM sunAI nahIM detI / svastha manuSya ke kAna prati sekeNDa 20 kampana kI dhvani ko suna sakate haiM / kucha 16 kampana kI dhvani ko suna lete haiN| lekina adhikAMzataH 24 kampana prati sekeNDa kI dhvani sunate haiN| kampanAGka ko bar3hAte jAeM to eka aisI sImA A jAtI hai jahA~ manuSya ke kAnoM se sunanA asambhava ho jAtA hai| yaha sImA adhika se adhika 40 hajAra kampana prati sekeNDa taka hai / isase adhika kampanIka ko suna nahIM skte| kutte ke kAna isase Age bhI suna sakate haiN| 1 - sAmAnya bhautika vijJAna |

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[ 102 ] . jainAgama' kahate haiM ki bakA ke dvArA visarjita mUla rUpa hameM kamI sunAI nahIM detaa| kintu hama mizrita aura vAsita zabdoM ko hI sunate haiN| jaise kisI puSpa se nikalane vAlA gandha dravya aneka rajoM se mizrita ho jAtA hai| vaha mizrita rUpa hI nAka taka pahu~catA hai| isI prakAra vaktA zabdoM ko chor3atA hai| ye zabda bayoM dizAoM meM phailate hue sama zreNI se calate haiN| ve anya aneka pudgala skandhoM se nirmita ho jAte haiN| sama zreNI ke zrotA ina mizrita zabdoM ko sunate haiN| ye zabda aneka anya pudgaloM ko Andolita karate hue unameM bhI zabda-zakti paidA kara dete hai| ve vAsita zabda kahalAte haiN| viSama zreNI ke bhotA ina vAsita zabdoM ko suna pAte haiN| vizAna kI dRSTi meM dhvani taraMgAtmaka hai| eka taraMga dUsarI taraMga meM zabda zakti paidA karatI hai| Age-se-Age bar3hatI huI antima taraMga kAna ke parade ko taraMgita karatI hai taba zabda sunAI detA hai| jaina dRSTi se, vaktA dvArA visarjita zabda ke molekyUlsa bhASA vargaNA ke molekyUlsa meM zabda zakti paidA kara dete haiN| ye vAsita molekyUlsa zabda jaba indriya dvAra ko khaTakhaTAte haiM taba dhvani sunAI detI hai| aisA lagatA hai ki cintana kI ina do saritAoM meM samAna jala baha rahA hai| samagra dRSTi se eka hI hai, yaha to nahIM kahA jA sakatA kyoMki vijJAna dhvani ko abhautika mAnatA hai zakti rUpa mAnatA hai| vizana kI dRSTi meM tApa prakAza vidyut cumbaka ye sabhI zakti ke rUpa hai ; jaina dRSTi se ye bhautika haiN| koI zakti padArtha se bhinna nahIM hai| vijJAna jise zakti mAnatA hai, jaina dRSTi se ve sUkSma pudgala ke rUpa haiN| Azcarya hai ki vyakti aura padArtha kA antara bhI Adhunika vijJAna kI dRSTi se miTatA jA rahA hai| vijJAna bhI Aja phira se zakti ko dravya ke rUpa meM mAnane lagA hai / unnIsavoM sadI taka yaha mAnA jAtA thA ki dravya aura zakti bhinna-bhinna haiN| eka dUsare se svatantra hai| kyoMki unakA mata thA ki dravyoM meM zakti jor3ane aura ghaTAne para kisI bhI prakAra kA antara nahIM aataa| mAtrA hamezA vahI rahatI hai| dravya ko binA bAharI zakti die kAma nahIM karAyA jA sktaa| zakti svayaM binA pAdArthika sAdhana ke vyakta nahIM hotii| lekina uparokta dhAraNA ko AiMsTIna kI 'rileTIviTI' thyorI ne badala diyA hai| isa thyorI 1-vi0 A* ni0 mA0 54351, 52, 51, 54

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[ 103 ] 1 ke anusAra dravya kI mAtrA usakI gati ke bar3hane para bar3hatI hai| prakAza kI gati para pahu~cane se dravya kI mAtrA ananta ho jAtI hai / geleliyo aura nyUTana kI dRSTi meM zakti ko pUrNataH bhArahIna mAnA jAtA thA; lekina AinsTIna ke sApekSavAda meM yaha bhArarahita tatva nahIM rahA ; kyoMki usameM nizcita mAtrA meM padArthatva hai| jaise tIna hajAra Tana patthara ke koyale jalAne se jitanA vApa utpanna hotA hai usakA vajana lagabhaga eka mAze ke barAbara hai / zakti ko padArtha na mAnane kA kevala yahI kAraNa thA ki usameM atyanta svalpa bhAra hotA Adhunika yuga meM dravya ko 1 vyataH use bhAra-zUnya padArtha mAnA jAtA hai / zakti ke rUpa meM pUrNataH parivartita kiyA jAtA thA / jaise eTama bama ke nirmANa meM pAdArthika aNu pUrNataH zakti kA rUpa dhAraNa kara lete haiN| lekina koI bhI tattva sat se asat' nahIM banatA ; yaha tarka - zAstra kA akATya siddhAnta hai / vijJAna kA mata bhI isase bhinna nahIM hai / ataH aNu kA zakti ke rUpa meM paricalA nahIM jAtA / niSkarSa kI bhASA ataH dhvani zakti rUpa hote hue bhI vartana hone para bhI usakA padArthatva kahIM meM zakti bhI padArtha se pRthaka nahIM rahI / bhautika hai| pudgaloM kA sUkSma rUpa hai guNa kAThinya Adi aneka bhAratIya dArzanikoM ne bhI zabda ko apaudgalika mAnA hai| vaizeSika aura sAMkhya mAnate haiM - zabda AkAza kA guNa hai| kyoMki guNa apane guNI meM rahatA hai / Azraya pRthvI Adi haiN| para pRthvI Adi kA dharma hai / inakA guNa zabda nahIM ho sakatA / ataH zeSa AkAza kA guNa hI zabda hai / AkAza abhautika hai to zabda bhI apaudgalika hogA / usakA pudgalatva kisI bhI prakAra se pramANita nahIM hotaa| kyoMki zabda sparza rahita hai / atyanta saghana pradezoM meM usakA praveza rukatA nahIM hai| zabda ke pUrva aura pIche avayava nahIM hote / vaha sUkSma mUrta dravyoM kA preraka nahIM hai| jaina- dArzaniko ne ina praznoM kA samAdhAna bahuta hI yuktisaMgata diyA hai| prathama prazna kA samAdhAna dete hue kahA hai-zabda bhASAvargaNA ke pudgaloM se nirmita hote haiM / pudgala sparza se rahita nahIM hotA, phira tajjanya zabda meM sparza kyoM nahIM hai / - jaina da0 A0 vi0 pR0 66 2- syAdvAda maMjarI pR0 173 pR0 BY 3 predsta 99 33

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[ 104 1 ganbaM dravya ke pudgala anukUla' havA meM bahuta jaldI hamAre nAka taka pahu~ca jAte haiN| pratikUla havA meM pArzvasthita manuSyoM ke pAsa bhI nahIM pahu~cate / isI prakAra anukUla havA meM zabda bahuta jaldI sunAI dete haiM, pratikUla havA meM kaThise / yadi zabda pudgala nahIM hai to yaha vAyu kA vyAghAta kaise ho sakatA hai ? merI Adi se utpanna tIvra zabdoM ko sunane se manuSya kabhI-kabhI baharA ho jAtA hai| kAna kA pardA phaTa jAtA hai| yadi usameM sparza nahIM hai, to bahare hone kA kyA kAraNa hai ? natA gandha dravya paudgalika hote hue bhI saghana pradezoM meM praveza kara sakatA hai phira zabda praveza kyoM nahIM kara sakatA ? vAstavika tathya to yaha hai ki hama jise saghana samajhate haiM usameM bhI sUkSma pudgala skandhoM ke lie bahuta chidra rahate haiN| pUrva aura pIche avayava to bahutasI paugalika vastuoM ko dikhAI nahIM dete| bijalI camakatI hai para koI bhI usakA rUpa pUrva yA pIche dekha nahIM sakatA / bahuta-sI sUkSma rajeM kisI anya padArtha meM halacala paidA nahIM karatI, phira bhI unakA pudgalatva asvIkAra nahIM kiyA jA sakatA / anya sabhI indriyA~ pudgala paryAya ko grahaNa karatI haiM phira eka zrotrendriya apudgala ko kaise grahaNa kara sakatI hai ? indriyo ke sabhI viSaya paudgalika haiM / apudgala indriya jJAna meM bimbita nahIM ho sakate / isa prakAra hara tarka se zabda paudgalika pramANita hotA hai| pudgala kA dharma mUrta hai, ataH zabda bhI mUrta hai / mUrta kabhI amUrta kA guNa nahIM ho sakatA / .2 jaina sAhitya meM zabda kA gadyAtmaka cintana bahuta hI vicitra hai / baktA zabda vargaNAoM ko tIvra prayatna se chor3atA hai aura manda prayatna se bhI / manda prayatna se mukta vargaNAeM abhinna rUpa se nikalatI hai| asaMkhyAt avagAhana vargaNAoM ko lAMghane ke bAda unameM bheda hotA hai| bheda hone ke bAda saMkhyAt yojana pAra karate unakA vidhvaMsa ho jAtA hai| usase Age unakI gati nahIM hai / tIvra prayatna se mukta zabda vargaNAeM bhinna-bhinna hokara nikalatI hai| yaha meda pA~ca prakAra kA hotA hai / khaNDa bheda, pratara bheda, cUrNikA bheda, anutaTikA meda, utkarikA bheda | 1 - jaina si0 dI0 1887 2 - vi0 A0 bhA0 380 3 - vize0 A0 ni0 bhA0 381

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[ 105 ) 1-khaNDa meda-bAMsa kI taraha Tukar3e-Tukar3e hote haiN| 2-pratara meda-abhrapaTala kI taraha meda hotA hai| 3-cUrNikA bheda-prakSipta carNa kI taraha bheda hotA hai| 4-anutaTikA-tAlAba Adi ke phaTane para bheda hotA hai| 5-utkarikA bheda-mUMga kI phalI kI taraha meda hotA hai| ye tIvra prayala se prerita bhinna-bhinna hokara nikalanevAlI zabda vargaNAe . bar3I sUkSma hotI haiN| sUkSma tattva meM zakti adhika hotI hai| aNuzakti se Aja sArA vizva bhayabhIta hai| zabda vargaNAeM bhI sUkSmatA ke kAraNa anya aneka bhASAyogya vargaNAoM meM zabda zakti paidA karatI huI aura apane meM ananta guNa vRddhi karatI huI samaya mAtra meM lokAnta taka pahuMca jAtI hai| shaa| samaya meM sampUrNa loka ko vyApta kara letI hai| vyApta hone kA krama jena samudghAta' kI taraha hai| - prathama samaya meM bhASAvargaNA chaoM meM daNDa banAtI hai| yaha daNDa vistAra cAra aMgula kA hotA hai| kyoMki vaktA kA mukha itanA hI caur3A hotA hai| dUsare samaya meM daNDa se sIdhI manthAna kI kriyA hotI hai / samudghAta kI prakriyA meM daNDa se kapATa banate haiM, para zabda prasaraNa kI prakriyA meM kapATa kI apekSA nahIM raha jaatii| kyoMki samudghAta kI prakriyA meM Atma-pradezoM kA kevala vistAra hotA hai ; saMkhyA meM nyUnAdhikatA nahIM hotii| ataH unakA vistAra kramazaH hotA hai| kintu zabda vargaNA dUsaroM meM apanI zakti pradAna karatI huI unako bhI apane anurUpa banA letI hai| ataH prathama samaya meM hI unameM ananta guNa vikAsa ho jAtA hai| kapATa kI isalie koI apekSA nahIM rhtii| tRtIya samaya meM zabda vagaNAeM rikta sthAna ko pUrNa kara detI haiN| isa prakAra tIna samaya meM hI zanda sampUrNa loka ko vyApta kara letA hai| 45 samaya to unheM kvacida lagate haiN| jaise koI vaktA trasanAlikA se bAhara jAkara kisI dizA se bolatA hai taba nAlikA ke andara praveza karate unheM eka samaya laga jAtA hai| tIna samaya meM unheM phira apanA vistAra karanA hotA hai| jaba koI - - 1-50 bhA0pa0 11128 2-vi0 A0ni0 mA0 382 3-vi. bA. ni0 mA0 383 4-vi. bA. bhA0 3818 5-vizeSA* A0 mA0 386

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[ 106 ] baktA prasanAlikA se bAhara vidizA se bolatA hai, taba use eka samaya vidizA meM Ane ke lie, dvitIya samaya asanAlikA meM praveza karate samaya aura zeSa tIna samaya pUrva vihita prakriyA meM laga jAte haiN| isa prakAra adhika se adhika pA~ca samaya aura kama se kama tIna samaya meM tIvra prayala se prerita zabda sampUrNa loka ko vyApta kara lete haiN| vizeSAvazyaka bhASya kA yaha pratipAdana kucha samajha meM nahIM A rahA hai ki vasanAlikA se bAhara bolane vAloM ke zabda pahale trasanAlikA ke andara praveza karate haiM phira unakA samagra loka meM vistAra hotA hai| para yaha kyoM ? jaba ki zabda vargaNA kA svabhAva samagra loka meM phelane kA hai taba bAhara mukta zabda vagaNAe~ asanAlikA ke andara praveza pAne kI ceSTA kyoM karatI hai ? jaina darzana kA gatyAtmaka cintana Adhunika vijJAna se viruddha par3atA hai| kyoMki vijJAna kI dRSTi se zabda kI gati bahuta hI manda hai| jaba ki jaina sAhitya kI dRSTi se gati bahuta tIvra hai| lekina gaharAI se cintana karane para yaha virodha bhI paTa jAtA hai| vizAna meM zabda gati kI sunAI dene ke anupAta se mApI gaI hai| zabda jahA~ se chor3A jAtA hai, unheM kAnoM taka pahu~cane meM kitanA samaya lagatA hai aura kitanI dUrI se vaha zabda pahu~cA hai-ina sabako guNoM ke AdhAra para phalita karate haiN| jaina dRSTi se yadyapi zabda prathama samaya meM hI lokAnta taka pahuMca sakatA hai, lekina kAna kabhI kisI bhI zabda ko antara muhUrta se pahale grahaNa karane kI kSamatA nahIM rkhte| bAraha' yojana se adhika dUrI kA zabda suna nahIM skte| jaina darzana kA antara muhUrta aura vijJAna kI dRSTi se prati ghaNTA 1100 mAila kI gati meM bahuta antara nahIM raha jAtA / vijJAna meM bhI yaha 1100 mAila kI gati kevala havA ke mAdhyama se hai| dUsare anya mAdhyama meM gati aura bhI teja ho jAtI hai| pRthvI, lohe aura kAMca meM dhvani bahuta hI tIvratA se calatI hai| samudra ke UparI sataha para bole jAne vAle zabda taha taka bahuta hI jaldI pahuMca jAte haiN| isase pramANita hotA hai ki dhvani kI taraMgoM meM calane kI kSamatA to hai para usakI gati mAdhyama kI kuzalatA para nirbhara karatI hai| mAdhyama yadi yogya hotA hai to gati teja ho jAtI hai, anyathA mnd| Aja vijJAna meM vaijJAnika sAdhanoM ke AdhAra para dhvani ko pakar3a kara use sahasoM varSoM taka jIvita rakhA jA sakatA hai| jaina darzana mAnatA hai ki pratyeka 1-vizeSA0 A0 38

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[ 10. 1 pudgala kI sthiti jaghanya eka samaya aura adhika se adhika asaMkhyAt samaya kI hotI hai| isa mAnyatA se zabda bhI utane samaya taka usa lpa meM raha sakate haiN| bRhatkalpa' bhAgya meM eka prasaMga diyA hai-eka rAjA ke gardabha kanyA thii| rAjA ne pratizA pUrvaka yaha bAta mantrI se kaha dii| lekina mantrI se rahA nahIM gayA, taba usane jaMgala meM kisI vRkSa ke koTara meM muMha DAlakara yaha bAta kaha dii| kucha samaya bAda kisI ne usI vRkSa kI bAMsurI bnvaaii| bajAne lagA taka usase dhvani niklii| "gardabha kanyA rAjA, gardama kanyA rAjA" yaha prasaMga spaSTataH zabda ke sthAyitva para prakAza DAlatA hai| vijJAna ne kahA-pratyeka dhvani kI tIvratA kA tRtIyAMza pratyeka phITa kI dUrI para khatma ho jAtA hai / sainikoM ke padacApa se eka sAtha uThane vAlI sahaza dhvaniyA~ kabhI-kabhI pula ko bhI tor3a sakatI haiN| dhvani kA prabhAva vanaspati varga para bahuta par3atA hai| sundara gAnoM se khetiyA~ zIghra phalita hotI hai| Aja kala isa prakAra ke prayoga kiye jA rahe haiM aura saphala bhI haiN| bhAratIya paramparA se hama sunate Ae haiM ki tAnasena jaba gAtA taba dIpaka jala uThate the| usa rAga kA nAma bhI dIpaka rAga hai / vijJAna meM bhI kucha aise udAharaNa milate haiN| kahate hai--eka bahuta lambA per3a kisI mandira ke sAmane thaa| zAma ko jaba maMdira meM prAthanAe~ hotIM, ghaMTiyA~ bajatIM, taba vaha 60 aMzakA koNa banAtA huA muka jAyA karatA thaa| loga per3a kI bhakti se dAMtoM tale aMgulI dabAte the| usakI pUjA karate the| lekina jagadIzacandra bosa ne batAyA ki mukane meM per3a kI bhakti nahIM, kintu mandira meM bajane bAlI ghaMTiyoM kI madhura dhvani kA AkarSaNa hai| jaina darzana meM aura bhI na jAne kitane tathya spaSTa hue haiN| tAra kA sambandha na hote hue bhI sughoSA ghaNTe kA zabda asaMkhya yojana kI dUrI para rahe hue ghaMToM meM pratidhvanita hotA hai| yaha vivecana usa samaya kA hai jaba reDiyoM aura vAyaralesa Adi kA anusandhAna nahIM huA thaa| bhAratIya itara darzanoM meM zabda sambandhI vividha vicAra milate haiN| sAMkhya darzana meM zabda prakRti kA vikAra hai| nitya' zabdavAdI mImAMsaka zabda ko 1-vRhatkalpa mA0 2-zAnodaya akTUbara 1956 pR0 226 3-jaina tatva cintana pR0 15 4 sthAvAda maJjarI pR0 430-"zabdo'nityaH vyomaguNatvAt vyoma prinnaamvt"| -pramAkara

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[ 108 1 nitya mAnate haiN| kyoMki inake darzana meM veda nitya aura apauruSeya hai, ataH zabda bhI nitya svIkAra kara liyA gayA hai| inakA kahanA hai ki eka sthAna para prayukta kAra Adi varNoM kA sarvatra bodha hotA hai| zabda kA eka bAra grahaNa kara lene para anyatra usI saMketa se vahI artha grahaNa karate haiM / yadi zabda nitya nahIM hotA to pitAmaha Adi dvArA nizcita zabda saMketoM se hameM jJAna kaise hotA hai / nitya hone para zabda pratikSaNa sunAI dene cAhieM, saMgata nahIM hai kyoMki oSTha Adi kA vAyu se sambandha hotA hai tabhI zabda kI abhivyakti hotI hai / ataH zabda kI vyaJjanA vAyu meM hI utpatti aura vinAza hotA hai / zabda anitya hai / yaha tarka yukti bauddha darzana meM kahA gayA hai - zabdoM kI yoni vikalpa' hai aura vikalpoM kI yoni zabda hai / inameM paraspara kArya kAraNa sambandha hai / lekina zabda artha kA kabhI sparza nahIM karate / jena dRSTi se zabda aura artha kA tAdAtmya sambandha hai / zabda artha se na bhinna hI hai aura na abhinna hI / abhinna hotA to modaka zabda ke uccAraNa se peTa bhara jAtA yadi bhinna hotA to modaka zabda se modaka padArtha kA jJAna nahIM hotA / ataH zabda aura artha paraspara meM bhinnAbhinna haiM / naiyAyika a sakAraNa hone se, aindriyaka aura vinAzI hone se anitya mAnate haiM / vyAkaraNAcAryoM ne bhI zabdotpatti kI prakriyA para bahuta sUkSma prakAza DAlA hai / hamAre kisa avayava ke saMsparza se kauna sA akSara pratidhvanita hai / spRSTa, iSatspRSTa, vivRta, iSavivRta Adi bhedoM ke mAdhyama se sundara vivecana huA hai / bhASAtmaka zabda kI nirmiti meM lagabhaga hamAre zarIra ke 26 vyavayaba kAma karate haiN| jahA~ se zabda paidA hote haiM ve sthAna kahalAte haiM aura jo prakriyA hotI hai use prayatna kahate haiN| jina-jina zabdoM ke sthAna prayatna tulya haiM ve samAnavargIya kahalAte haiM / isa prakAra vyAkaraNAcAryoM ne bahuta sUkSma granthiyA~ kholI hai| sUkSma dRSTi se jaina darzana meM vivecita zabda- sambandhI granthiyoM ko kholeM to Adhunika vijJAna meM truTita eTama kI taraha anekoM rahasya spaSTa hote dikhAI 1 - syAdvAda maM0 pR0 175 2-syA0 pR0 175 -sthA0 sU0 2/2/13

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[ 106 ] deNge| sthUla dRSTi se nimnokta paMktiyoM meM hI jena-darzana kA navanIta A jAtA hai ki zabda AtmA' nahIM anAma hai| rUpI hai / bhASA vargaNA ke pudgaloM kA viziSTa pariNAma hai| bhASA kA AkAra vana jaisA hotA hai| kyoMki vaha samagra loka meM vyApta hotI hai, loka vaprAkAra hai| lokAnta meM usakA anta hotA hai| vaise bhASA do samaya meM bolI jAtI hai| kAna spaSTa zabdoM ko sunate haiN| samagra bhAratIya sAhitya meM sarvatra zabda-vijJAna ke bIja bikhare par3e haiN| lekina jaina-darzana kA zabda vijJAna bahuta hI maulika cintana se garbhita hai| 1-bhagavatI 13-7 / 2-panna0 11115

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bhagavAn mahAvIra kAlIna dhArmika paramparAeM sAdhvIzrI yazodharA] mAnava prakRti kA yaha vicitra rahasya hai ki jaba usake sAmane virodhI vicAra Ate haiM, vicAroM meM saMgharSa utpanna hotA hai| pariNAmataH cinagArI ke rUpa meM naI mAnyatAe~ janma pAtI haiM aura vAda-prativAdoM ke kolAhala se mAnasa bhara jAtA hai| yaha krama Aja se hI nahIM itihAsa ise sadA doharAtA AyA hai| Aja se 2500 varSa pUrva kA itihAsa isakA sAkSI hai| bhagavAna mahAvIra kA yuga dhArmika matavAdoM aura karmakANDoM se saMkula thaa| bauddha sAhitya ke anusAra usa samaya 63 zramaNa sampradAya' vidyamAna the| jaina sAhitya meM tIna sau tiresaTha dharma matavAdoM kA ullekha milatA hai| inake bhedopabheda kI zAstroM meM vistRta carcA upalabdha hotI hai| usa samaya ye saba vaTa-zAkhA kI taraha vistAra pA rahe the| saMkSepa meM sAre sampradAya 4 vargoM meM samAte the| bhagavAn ne unheM cAra samavasaraNa kahA hai-- (1)-kriyAvAdI (2)-akriyAvAdI (3)--vinyvaadii-(4)ashaanvaadii| yaha ullekha AcArAMga, sUtrakRtAMga, bhagavatI, samavAyAMga, nandI Adi sUtroM meM bhI upalabdha hotA hai| bauddha sAhitya bhI saMkSipta dRSTi se chaha zramaNa sampradAyoM kA ullekha karatA hai| jena granthoM ke samAna hI bauddha granthoM meM bhI tAtkAlika samAja aura dharma kA citraNa milatA hai| buddha ke samakAlIna ina chaha zramaNa sampradAyoM ke cha tIrthakaroM kA ullekha karate hue sthAna-sthAna para unake dhArmika vizvAsoM para prakAza DAlA gayA hai| ve chaha tIrthakara nimnalikhita the (1)-pUrNa kAzyapa (akriyAvAdI) (2)-maMkhaligozAla (devavAdI) (3)-ajita kezakambalI (jar3avAdI-ucchedavAdI) 1-yANi ca vINi yANi ca shi| su0 ni0 ( smiysutt)| 2-asIya sayaM-sU0 ni0 118 gaa| 3-sthAnAMga sU0414345 4-vI. ni0 2 sA0 su0 (sAmaJjaphalamutta)

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[ 111 ] (4) -- prakuddha kAtyAyana (akRtabAda) (5) nimmAMTha nAthaputa (cAturyAma saMbara) (6) - saMjaya belaDiputra (anizcitatAbAda) (1) pUrNakAzyapaH- usakA kahanA thA ki kisI ne kucha kiyA, karabAyA, kATA yA kaTavAyA, takalIpha dI yA dilavAI, zoka kiyA yA karavAyA, kaSTa sahA yA diyA, DarA yA dUsare ko DarAyA, prANI kI hatyA kI, corI kI, DakaitI kI, ghara lUTa liyA, baTamArI kI, parastrIgamana kiyA, asatya vacana kahA phira bhI usako pApa nahIM lagatA / tIkSNadhAra ke cakra se bhI agara isa saMsAra ke saba prANiyoM ko mArakara Dhera lagA de to bhI use pApa na lagegA / gaMgA nadI ke uttara kinAre para jAkara bhI koI dAna de yA dilavAe, yaza kare yA karavAe to kucha bhI puNya nahIM hone kA / dAna, saMyama, dharma, satya bhASaNa ina saboM se puNya prApti nahIM hotii| isake bAda ko akriyAvAda kahA gayA / 1 / (2) -- dUsare saMgha kA AcArya maMkhali gozAla thA / kahIM-kahIM maskarI kA artha 'pANinI' ne gRhatyAgI kiyA hai| isase dhvanita hotA hai-sAdhu gozAla / pAlI meM bhI isa zabda kI vyAkhyA karane kA prayatna kiyA gayA hai| vahAM 'makkhali' kA artha kiyA gayA hai = mAgira / yaha gozAlA meM utpanna huA / ataH gozAlaka kahalAyA / usakA kahanA thA ki prANI ke apavitra hone meM na kucha hetu hai na kucha kAraNa / binA hetu ke aura binA kAraNa ke hI prANI apavitra hote haiM prANI kI zuddhi ke lie bhI koI hetu yA kAraNa nahIM hai| binA hetu kAraNa ke hI prANI zuddha hote haiN| khuda apanI yA dUsare kI zakti se kucha nahIM hotA / bala, vIrya, puruSAkAra, parAkrama ye kucha nahIM hai| saba prANI balahIna aura nivarya haiN| jo niyati bala se hone vAlA hai vaha avazya hokara rahegA aura jo nahIM hone kA hai vaha lAkha prayatna karane para bhI nahIM hotA / samasta prANI niyati (bhAgya), saMgati aura svabhAva ke dvArA pariNata hote haiN| aklamaMda aura mUrkha sabake duHkhoM kA nAza 80 lAkha ke mahAkalpoM ke phera meM hokara jAne ke bAda hI hotA hai / isa vAda ko kisI ne saMsAra zuddhivAda kahA to kisI ne niyativAda / (3) tIsare saMgha kA pramukha ajitakezakambalI thA / yaha manuSyoM kezoM kA kambala dhAraNa karatA thaa| ataH lagatA hai 'kezakambalI' isa apanAma se vizruta huA / isakA abhimata thA - dAna, yaza tathA homa yaha saba kucha nahIM hai, bhane bure karmoM kA phala nahIM milatA, na ihaloka hai na paraloka ;

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[ 112 ] cAra bhUtoM se milakara manuSya banA hai| jaba vaha maratA hai to usameM kA bhUtAMza bhUtoM meM mila jAtA hai, indriyAM AkAza meM mila jAtI haiN| mare hue manuSya ko jaba cAra AdamI arthI para sulAkara usakA guNa-gAna karate hue le jAte haiM taba usakI asthi sapheda ho jAtI hai aura Ahuti jala jAtI hai / dAna kA pAgalapana mUrkhoM ne utpanna kiyA hai| AstikavAda kA kathana karane vAle jhUTha bhASaNa karate haiM, vyartha hI bar3a-bar3a karate haiN| aklamaMda aura mUrkha donoM kA hI ke bAda uccheda ho jAtA hai, kucha bhI avazeSa nahIM rahatA / kezakambalI ke isa mata ko ucchedabAda kahA gayA / yaha vicAroM se pakkA nAstika hone para bhI sAdhu veSa meM rahatA thA / ucchedavAda aura akriyAvAda ye donoM lagabhaga samAna haiN| inheM anAtmavAdI yA nAstika bhI kahA jA sakatA hai / mRtyu dazAzruta skandha (estdazA) meM akriyAvAda kA varNana isa prakAra hai " nAstikavAdI, nAstikaprajJa, nAstikadRSTi, no samyagvAdI, no nityavAdI - ucchedavAdI, no paralokavAdI - ye akriyAvAdI haiM / inake anusAra ihaloka nahIM hai, paraloka nahIM hai, mAtA nahIM hai, pitA nahIM hai, arihanta nahIM haiM, cakravartI nahIM hai, baladeva nahIM hai, vAsudeva nahIM hai, naraka nahIM hai, nairayika nahIM sucIrNa karma kA acchA phala kalyANa aura pApa aphala hai, sukRta aura duSkRta ke phala meM antara nahIM hai, nahIM hotA, duScIrNa-karma kA alaga phala nahIM hotA, hai, punarjanma nahIM hai, mokSa nahIM hai / sUtrakRtAMga meM akriyAbAda ke kaI matavAdoM kA varNana hai / vahA~ AtmavAda, Atma-tvavAda, mAyAvAda, vandhyavAda, niyativAda, ina sabako akriyAvAda kahA gayA hai| niyativAda kI carcA bhagavatI (15) aura upAsakadazA (7) meM bhI hai / (4) cauthe saMgha kA AcArya prakudha kAtyAyana thA / usakI mAnyatA thI ki sAtoM padArtha na kisI ne kie, na krvaae| ve vandhya, kUTastha tathA khaMbhe ke samAna acala haiN| ve hilate nahIM, badalate nahIM, Apasa meM kaSTadAyaka nahIM hote aura na eka dUsare ko sukha-duHkha dene meM samartha hai| pRthvI, apa, teja, vAyu, sukha-duHkha tathA jIva ye hI sAta padArtha haiN| inameM marane vAlA, sunane vAlA, kahane vAlA, jAnane vAlA, janAne vAlA koI nhiiN| jo teja zastroM se dUsaroM ke sira kATatA hai, vaha khUna nahIM krtaa| sirpha usakA zastra ina sAta padArthoM ke avakAza meM ghusatA hai / yadyapi isane pvAM padArtha svIkAra nahIM kiyA hai, lekina phira bhI prakArAntara se AkAza tattva ko avazya sthAna diyA hai, jise vaha

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[ 113 ] avakAza yA pola kahatA hai| isa vAda ko anyonyavAda kahA gyaa| yaha saba padArthoM ko vandhya aura niyata mAnatA hai| isalie ise akriyAvAda bhI kahA jA sakatA hai| isakA varNana sUtrakRtAMga meM ina zabdoM meM kiyA gayA hai"sUrya na udita hotA hai aura na asta hotA hai, candramA na bar3hatA hai aura na ghaTatA hai| jala pravAhita nahIM hotA hai, vAyu bahatI nahIM hai, yaha samUcA loka vandhya aura niyata hai|" (6) chaThe bar3e saMgha kA AcArya saMjaya velahiputra thaa| usakA kahanA thA"paraloka hai yA nahIM maiM nahIM jaantaa| paraloka hai yaha bhI nahIM, paraloka nahIM hai yaha bhI nahIM...acche yA bure karmoM kA phala milatA hai, yaha bhI maiM nahIM mAnatA / vaha rahatA bhI hai, nahIM bhI rhtaa| tathAgata mRtyu ke bAda rahatA hai yA nahIM rahatA, yaha maiM nahIM samajhatA ; vaha rahatA hai yaha bhI nahIM, vaha nahIM rahatA yaha bhI nahIM" isa vAda ko vikSepavAda yA anizcitatAvAda kahate the| vikSepavAda kA samAveza azAnavAda meM kiyA jA sakatA hai| sUtrakRtAMga meM azAnavAdI ko tarka karane meM kuzala hone para bhI asaMbaddhabhASI kahA gayA hai| kyoMki vaha svayaM saMdeha se pare nahIM ho sakA hai| yaha isa abhimata kI ora saMketa hai| dIghanikAya meM bAsaTha dArzanika matoM kA ullekha milatA hai| jinameM Adi ke sambandha kI 18 dhAraNAeM haiN| jaise (1) zAzvatavAda-cAra kAraNoM se AtmA aura loka ko nitya mAnane vaale| (2) nityatA-anityatAvAda-cAra kAraNoM se AtmA aura loka ko aMzataH nitya aura aMzataH anitya mAnane vaale| (3) sAnta-anantavAda-cAra kAraNoM se loka ko sAnta aura ananta mAnane vaale| 1-NAicco uei Na atthameti, Na caMdimA vakRti hAyatI vaa| salilA Na saMdaMti Na vaMti vAyA, vamo Niyato kasiNe hu loe / -sU0111rANa 2-aNNANiyA tA kuzalA visaMtA, asaMthuyANo vitigicchtinnaa| akoviyA Ahu akoviyehi, aNANuvIicumusaMvayaMti // 10 11122 2-dI0 ni* * su0 (bramajAla mutta)

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[ 114 ] (4) amarAvikSepabAda - amarAvikSepa nAmaka choTI-choTI machaliyA~ bar3I caMcala hotI hai| jisa taraha bahuta prayatna karane para bhI ve hAtha meM nahIM jAtI, isI taraha inake siddhAntoM meM bhI koI sthiratA nahIM hai| cAra kAraNoM se ye praznoM kA uttara dene meM ghabarAte haiM / (5) akAraNavAda -- do kAraNoM se AtmA aura loka ko akAraNa utpanna mAnane vAle / anta kI samaya kI 40 dhAraNAeM haiN| (6) maraNAntara hoza vAlA AtmA - 16 kAraNoM se AtmA marane ke bAda saMjJA vAlI rahatI hai / (7) maraNAntara vehoza AtmA - ATha kAraNoM se marane ke bAda AtmA saMjJA bAlI nahIM rahatI / (8) maraNAntara na hoza na behoza AtmA - ATha kAraNoM se na saMjJA vAlI aura na asaMjJA bAlI / (6) AtmA kA uccheda -- sAta kAraNoM se AtmA kA uccheda mAnale vAle / (10) isI janma meM nirvANa -pAMca kAraNoM se SaSTha dharma nirvANa kA kathana karane vAle / kula milAkara ina bAsaTha kAraNoM se pUrvAnta kalpika aura uparAnta kalpakoM kA jikra kiyA gayA hai| - jaina sAhitya meM ullikhita tIna sau tirasaTha mata isa prakAra haiMkriyAvAdI - AtmA, karma, punarjanma, mukti Adi siddhAntoM meM vizvAsa rakhane vaale| ina kriyAvAdiyoM ke 180 bheda hote haiN| jaise jIva ajIva Adi nava padArthoM ke hara eka ke kAla, niyati, svabhAva, Izvara aura AtmA ke Azraya se svataH parataH, nitya aura anitya isa vikalpadvaya se 180 bheda kiye gae haiM yathAH I jIva parataH, nitya, anitya svataH (1) kAla kI apekSA (2) Izvara kI apekSA (4) AtmA kI apekSA (4) niyati kI apekSA (5) svabhAva kI apekSA jaise akele jIva ke 20 meda hue isI prakAra ajIba Adi padArthoM ke bhI samane cAhiye / ********* ......

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[ 115 ] kAlavAdI:-kAla ko hI vizva kI sthiti, utpatti aura pralaya kA heta , mAnate haiN| brahmA, viSNu aura maheza kI bhA~ti mAtra kAla hI vizva-vyavasthA kI AdhAra zilA hai aura koI tattva nahIM, aisI unakI mAnyatA hai|' IzvaravAdI:-Izvara ko hI jagat sraSTA mAnatA hai aura sRSTi ke aNuaNu meM usakI jhalaka dekhatA hai| prANI apane sukha-duHkha ke nirmANa meM aura saMharaNa meM sarvathA asamartha hai| Izvara prerita hI vaha svarga aura naraka meM gamanAgamana karatA hai| ekAtmavAdIH-jaise pRthvI stUpa eka hone para bhI sarit , samudra, parvata, nagara, sanniveza, Adi ke AdhAra bhUta hone se vicitra pratIta hotA hai aura nimna, unnata, mRdu, kaThina, rakta, pIta Adi bheda se bhinna-bhinna pratIta hotA hai, phira bhI vaha bhinna nahIM hai, eka hai| vaise hI jJAna-piNDa AtmA eka hI hai| jala meM candra pratibimba kI bhA~ti AtmA eka hone para bhI hameM cetanA cetana padArthoM meM vibhinna rUpa se pratibimbita hotA hai| udAharaNArtha-jaise zarIra meM hone vAlA gaMTha zarIra kI vRddhi ke sAtha vRddhigata hotA hai| jaise valmIka pRthvI se samutpanna huA pRthvI ko pariveSTita kara ThaharatA hai| jaise vRkSa pRthvIjAta hone se usase bhinna nahIM hote| jaise puSkariNI pRthivI-prasUtA pathvI para hI prasAra pAtI hai, udaka prAcurya udaka ke hI antargata rahatA hai, jala budabud jala meM hI adhivAsa karate haiM, vese hI cetanAcetana rUpa samasta dharma Atma vivarta haiM, ve saba AtmA ko hI vyApya banA Thaharate haiN| "puruSa evedaM sarve yadbhUtaM yacca bhaavyN"| inake mata meM AtmA hI saba kucha hai| paramArthataH Atma vyatirikta koI tattva inheM mAnya nahIM hai| 1-kAlaH pacati bhUtAni kAlaH saMharate prjaaH| kAla supteSu jAgarti, kAlo hi duratikramaH || pra0 A0 vR0 50 16-1 2-azo janturanIzaH syA-dAtmanaH sukh-duHkhyo| Izvaraprerito gacchevadaM vA svargameva vaa|| pra0 A0 nR0 16 3~sU0 zazA3 4-eka eva hi bhUtAtmA, bhUte bhUte pratiSThitaH / ekathA bahudhA caiva, dRzyate jalacandravat // sU0 2 / 122 5-sU0 zaza21, 1-2

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[ 116 ] niyativAdI: niyati ko hI sarvesarvA mAnate haiN| jo bhavitavyatA hai vaha hokara rahegI aura jo abhAvya hai vaha lAkha prayatna karane para bhI nahIM hone kA / manuSya kA apanA kiyA kucha nahIM hotA, saba kucha niyati para Azrita hai / " svabhAvavAdIH - inakA abhimata hai saMsAra meM jo hameM vaicitrya aura vaiSamya dRSTigata ho rahA hai, jaise koI sattAdhIza hai, koI daridra ; koI sarvathA svastha hai, koI vyAdhi se pIr3ita ; koI vidvanmUrdhanya hai, koI mUrkha bhaTTAcArya, yaha saba svabhAvajanya hai / zubhAzubha karmodaya janita nahIM / udAharaNArtha - jaise eka pASANa khaNDa patha meM par3A pairoM se kucalA jAtA hai aura tajjAtIya itara pASANa khaNDa pratimA kA AkAra pA kuMkuma, candana, agara, tagara Adi se upalipta evaM suvAsita hotA hai aura jana-jana kA arcanIya banatA hai| isameM hetu zubhAzubha karma nahIM, mAtra svabhAva hI hai / aura bhI jaise "kAMToM meM nukIlApana, mayUra kA raMga-viraMgApana aura kukkuroM kA varNa vilAsa kauna racatA hai ? ye saba svabhAva se hI hote haiM / " I akriyAvAdI:- ye kisI bhI padArtha ko sthira nahIM mAnate, kyoMki inake matAnusAra utpatyanantara hI padArtha kA vinAza ho jAtA hai| kriyA sthira padArtha ko lagatI hai, sthira padArtha koI hai nahIM, ataH akriyAvAda kA prarUpaNa karate haiM / AtmA jaisA koI svatantra tattva inheM mAnya nahIM hai / inake bhI jIva- ajIva, Azrava-saMvara, nirjarA-bandha aura mokSa ina sAta padArthoM ke sva aura para vikalpa dvaya se kAla, Izvara, AtmA, niyati, svabhAva aura yadRcchA ina chaH ke Azraya se 84 bheda hote haiM / kAla, Izvara Adi 5 matoM kA hama Upara jikra kara cuke haiM / yahacchAvAda para thor3A sA vihaMgAvalokana kara leM : I yadRcchAvAdaH - anabhisaMdhipUrvaka artha prApti ko yahacchA kahA jAtA hai mAtra artha prApti ko atarkita hI upasthita mAnate haiN| koI bhI kriyA inake abhimata meM cintana pUrvaka nahIM hotI / udAharaNArtha jaise - kAka' kA tAr3a se 1 - prAptavyo niyatibalAzrayeNa yo'rthaH so'vaiyaM bhavati nRNAM zubho'zubho vA bhUtAnAM mahati kRte'pi hi prayatne, nA bhAvyaM bhavati na bhAvino'sti nAzaH // pra0 A0 pR0 16 2- kaNTakasya tIkSNatvaM mayUrasya vicitratA / varNAzca tAmracUDAnAM svabhAvena bhavanti hi // sU0 1|1|pR0 21 / 3 -- atarkitopasthitameva sarve, citraM janAnAM sukha duHkhajAtam / aresya tAlena yathAbhighAto, na buddhipUrvo'tra vRthA bhimAnaH // "

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[ 117 ] abhighAta buddhipUrvaka nahIM kahA jA sktaa| na kAka yaha jAnatA hai ki mere para tAla giregA aura na tAla kA hI abhiprAya hotA hai ki maiM kAka para giruuN|' phira bhI vaisA ho jAtA hai| aura bhI jese ajA para kRpANa kA prahAra, andhe ke kaNTaka-cubhana, Atura kA bheSaja sevana ye saba anabhisandhipUrvaka hote haiN| jAti, jarA, maraNa, duHkha, sukha saba yAdRcchika haiN| inheM karma janya yA buddhipUrvaka mAnA vRthAbhimAna hai| bauddha aura lokAyatika AtmA hI svIkAra nahIM krte| aisI sthiti meM AtmA kI kriyA kA prazna hI nahIM uThatA aura kriyA ke abhAva meM bandhana bhI kisake ho? bauddhoM kA abhimata hai--"kSaNikAH srvsNskaaraaH"| ataH ye akriyAvAdiyoM kI zreNI meM A jAte haiN| sAMkhya bhI akriyAvAdI hai| usake abhimata meM AtmA sarvavyApI aura akriya hai| "prakRtiH karoti, puruSaH upabhukte karma prakRti karatI hai aura usakA upabhoga kartA puruSa hai| AtmA amUrta hai, nitya hai ataH AkAza kI taraha niSkriya hai ; vaha koI kama nahIM krtaa| jaisA ki kahA gayA hai--"akartA nirguNo bhoktA AtmA kaapil-drshne"| ___ ajJAnavAdIH-inakA abhimata hai-"ajJAnameva zreyaH" azAna hI kalyANakara hai| jJAna se paraspara vivAda bar3hatA hai| sarvajJa koI hai nahIM, jisake vAkyoM ko prAmANika mAnA jA ske| yadi hai bhI to vaha ava. gadraSTA ke dRSTi kA viSaya nahIM banatA aura "na satraMzaH sarva jAnAti" asarvajJa adhurA hotA hai| vaha saba padArthoM ko samyak prakAra se jAnane meM akSama hai| ataH vibhinna mata-matAntaroM meM vivAda honA sahaja hI hai| jaise eka AtmA ke viSaya meM hI koI AtmA ko sarvagata mAnatA hai, kAI asarvagata ; kaI AtmA ko mUrta, kaI amUrta ; kaI aMguSTha parvamAtra, kaI zyAmAka taNDula mAtra, kaI hRdaya-madhyasthita aura kaI lalATa vyavasthita mAnate haiN| isalie jJAna koI AvazyakatA yA mahatva nahIM rkhtaa| ajJAnI kisI ke sira para pAda-prahAra bhI kara de phira bhI citta-zuddhi ke kAraNa utanA doSa kA bhAgI nahIM hotA aura na loka bhI kupita hote haiM, ajJAnI samajha use kSamA kara dete hai| ataH azAna hI zreyaskara hai| inake 67 bhedoM' kA ullekha milatA hai| yathA--jIvAdi va padArthoM ke (1) satva, (2) asatva, (3) sadasatva, (4) avAcyatva, (5) sadvAcyatva, (6) asadavAcyatva, (7) sadsadvAcyatva, ye sAta vikalpa karane se 63 bheda hote haiN| utpatti ke sattvAdi 4 vikalpa hote hai| kula milAkara ye 67 meda hai| inakA 1-0 11 10pa0 16-17

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[ 118 ] milApa isa prakAra hai / jaise- (1) jIva kA astitva hai-kauna jAnatA hai ? athavA usake jAnane se kyA lAbha? isI prakAra chaH vikalpa samajhane cAhiye / vaise hI utpatti ke bhI bhAvoM kI utpatti hai kauna jAnatA hai ? athavA isake jAnane se kyA lAbha ! zAkya bhI eka apekSA se isake antargata samAviSTa hote haiN| unake abhimata se bhI avizopacita karma bandhana nahIM hotaa| unakI mAnyatAnusAra 4 prakAra ke karma se karmopacaya nahIM hotA - ( 1 ) parizeopacita, (2) avizopacita, (3) IryApatha, (4) svapnAntika / zAkyamatAnusAra jaba pA~ca kAraNa mamudita hote haiM tabhI hiMsA hotI hai| inameM se kisI eka kI bhI nyUnatA meM karmopacaya nahIM hotA / yadi karma bandhana hotA bhI hai to bhitti para prakSipta dhUli kI bhAMti spRSTa mAtra hotA hai| avizopacita karma bandhana ke abhAva kI puSTi ke lie yahA~ taka kaha diyA gayA hai ki yadi koI pitA araktadviSTa (zuddha) citta se putra ko mArakara usakA mAMsa bhakSaNa karatA hai phira bhI vaha asaMyata athavA medhAvI pApa karma se upalipta nahIM hotaa| isa dRSTi se ve bhI ajJAna-paripoSaka Thaharate haiM / 1 vinayavAdI ::- 8 " vinayena caranti vainayikAH" vinayapUrvaka calane vAle athavA kevala vinaya se hI svarga-apavarga mAnane vaale| inakI mAnyatA hai ki "kalyANAna sarveSAM bhAjanaM vinayaH " vinaya hI sarva siddhi pradAyaka hai / inake 32 prakAra hai - ( 1 ) sura, (2) rAjA, (3) pati, (4) jJAti, (5) sthavira, (6) adhama, (7) mAtA, (8) pitA ina AThoM kI mana se, vacana se, kAyA se aura dezakAlocita dAna-pradAna se vinaya karanA isa prakAra ina ATha ko cAra ke guNana se 32 prakAra hote haiN| sUtrakRtAMgasUtra meM aneka matavAdoM kA mImAMsA pUrNa vivecana kiyA gayA hai / paMcamahAbhUtavAda, ekAtmavAda, tajjIba taccharIravAda, akArakavAda, SaSThAtmavAda, niyativAda, sRSTivAda, kAlavAda, svabhAvavAda, yadRcchAvAda, prakRtivAda Adi / tajjIvataccharIravAdaH - inakA abhimata hai ki paMcabhUtoM ke kAyAkAra pariNata 1 - prANI prANizAnaM ghAtaka - cittaM ca tadgatA ceSTA / prANezca viprayogaH paJcabhirApadyate hisA || sU0 1|1| bR0 36 50 2 - puttaM piyA samArabma AhArejja asaMjae / bhuMjamANo ya mehAvI kammuNA novalippai // sU0 1 1/2, 27 gA0 3- sU0 1112 vR0-50 218 /

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[ 11 ] . hone para cetanya utpanna hotA hai aura unake bikharane para vilIna ho jAtA hai| na pretyaloka hai, na sattva opapAtika hote hai, na puNya hai na pApa, zarIra ke nAza hone para AtmA bhI naSTa ho jAtI hai| isakI puSTi meM aneka udAharaNa die gae haiN| jese :-. (1)jala bubuda jala se atirikta kucha nahIM hai| vaise hI bhUta vyatirikta koI AtmA nahIM hai| 2-kavalI stambha kI bAtha tvacA dUra karane ke bAda vaha tvacA mAtra hI raha jAtA hai, antastala meM koI sAra pratIta nahIM hotaa| vaise hI bhUta vighaTana ke bAda antaH sArabhUta AtmA nAma kA tattva upalabdha nahIM hotaa| 3-agni-piNDa ko ghumAne se cakra buddhi utpanna karatA hai, vaise hI bhUta samudAya viziSTa kriyApanna huA jIva bhrAnti ko utpanna karatA hai| ___4-svaccha darpaNa meM bahiHsthita padArtha bhI antaHsthita padArtha pratIta hote haiN| 5-bhISma grISma meM parispandita kiraNeM jalAkAra vijJAna utpanna karatI haiN| 6-gandharva nagarAdi anyathA :pratIta hote haiM vaise hI kAyAkAra pariNata bhUtoM se abhinna hotI huI bhI AtmA bhinna pratIta hotI hai| aura bhI jaise koI puruSa koza (myAna) se khaDga nikAla kara yaha koza hai, yaha khaDga hai, jaise muJja se IkSa (zalAkA) pRthaka kara yaha muMja (tRNavizeSa) hai, yaha IkSa hai, jese mAMsa se asthi, karatala se Amalaka, vahI se navanIta, tiloM se tela, ikSu se ikSurasa aura araNi se agni ko pRthaka kara batA detA hai| vese hI zarIra se pRthak jIva kA koI bhI upadarzayitA nahIM hai| ataH zarIra mAtra hI jIva hai, zarIra vyatirikta AtmA nAma kA koI tattva nhiiN| tajjIna aura bhUtavAdiyoM meM ullekhanIya bheda yaha hai ki bhUtavAdI bhUtoM kI hI kAyAkAra pariNata hone para dhAvana Adi kriyAeM mAnate haiM, jaba ki tajjIva bhUtoM ke kAyAkAra pariNata hone para caitanya nAmaka tattva kI utpati / itara mAnyatAeM lagabhaga inakI samAna haiN| isa prakAra aneka matavAdoM kA rocaka ullekha milatA hai| sUtrakRtAMga ke dUsare zruta-skandha meM muni Ardraka aura anya matAvalambiyoM kA ramaNIya evaM mananIya saMvAda upalabdha hotA hai| jisake AdhAra para yaha bhalI bhAMti jAnA 1-sU0 raash0p012|

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[ 120 ] jA sakatA hai ki una una vAdiyoM kI mAnyatAeM kyA thI / saMkSepa meM unakA ullekha nIce diyA jA rahA hai| Ardra kumAra aura gozAlakaH -- bhagavAn ke pAsa lauTate samaya mu0 A0 kI bheMTa sarvaprathama AjIvaka sampradAya ke AcArya gozAlaka se huI / gozAlaka :- hamAre ' siddhAnta ke anusAra ThaMDA pAnI pIne meM, bIja Adi dhAnya khAne meM, apane lie taiyAra kiye AhAra khAne meM, strI saMbhoga meM aura akele bicarane vAle sAdhU ko doSa nahIM lgtaa| bhojana kI bhAMti strIsaMbhoga bhI mAnasika kSudhA tRpti ke lie karane meM koI Apatti nahIM hai / Ardraka - ( pratyuttara kI bhASA meM kahA ) yadi aisA ho to vaha vyakti gRhastha se bhinna nahIM hogA, gRhastha bhI ina saba kAmoM ko karate haiN| phira sanyAsa grahaNa mAtra AjIvikopArjana kA hetu raha jAtA hai / isa prakAra aneka praznottaroM kA krama usa samaya calA / Ardraka aura buddha bhikSu bauddha bhikSu - nitya 200 snAtaka bhikSuoM ko bhojana karAne vAle manuSya mahAn puNya skandhoM kA upArjana kara mahAsatvaveta Arogya deva hote haiN| moTe bher3a ko mAra namaka lagA tela meM tala kara pIpala DAla yadi bhikSu ko khilAe usameM doSa nahIM hai| kumAra ko kumhar3A jAna chede, seke usameM pApa nahIM lgtaa| aisA mokSa bauddha bhikSuoM ko kAlpanIya hai / muni Ardra ka -- raMge hAthoM dAna dene vAlA bhalA mahAn puNya skandha kaise upArjita karegA ? hiMsA kisI avasthA meM kabhI bhI prazasya nahIM ho sakatI / kumAra ko kumhar3A jAnanA asambhava hai| jaina muni kabhI bhI jIva ke aNu bhAga ko bhI kaSTa dekara bhikSA lenA nahIM cAhate, etadartha ve pUre sAvadhAna rahate haiM / Adi.. Ardra kumAra aura vedavAdI bedavAdI dvija:- jo hamezA do hajAra snAtaka brAhmaNoM ko bhojana karAtA hai vaha puNya - rAzi arjita kara deva banatA hai, aisA veda - vAkya hai| muni Ardraka - billI kI bhAMti khAne kI icchA se ghara-ghara bhaTakane vAle do hajAra snAtakoM ko khilAtA hai vaha narakavAsI hokara phAr3ane- cIrane ko tar3apate hue jIvoM se bhare naraka ko prApta hotA hai, devaloka ko nahIM / dayAdharma ko tyAga kara hiMsAdharma svIkAra karane vAle zIla se rahita brAhmaNoM ko bhI jo manuSya bhojana karAtA hai vaha eka naraka se dUsare naraka meM paribhramaNa karatA hai / 1- sU0 226 vR0 pa0 142 /

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[ 121 / AI kakumAra aura vedAntI . vedAntI-hama donoM eka samAna dharma ko mAnane vAle haiN| trikAla meM dharma meM AcAra pradhAnazIla aura zAna ko Avazyaka mAnate haiN| punarjanma ke sambandha meM bhI matabheda nhiiN| parantu hama eka loka vyApI, sanAtana, akSaya aura avyaya AtmA ko mAnate hai| vahI saba bhUtoM ko isa prakAra vyApa rahA hai, jaise candra tAroM ko| AIka :-yadi aisA hI ho to phira brAhmaNa, kSatriya, vaizya aura pregya isI prakAra kIr3e, makor3e, pakSI, sAMpa, manuSya aura deva sarIkhe meda na raha paaeNge| isI prakAra vibhinna sukha-duHkhoM kA anubhava karate hue ve saMsAra meM bhaTakeMge hI kyoM ? kevala jJAna se sampUrNa loka ko jAne binA jo upadeza dete haiM ve apane ko aura dUsaroM ko kSati pahuMcAte haiN| sampUrNa jJAna se loka ke svarUpa ko samajha kara aura pUrNa jJAna se samAdhiyukta hokara jo sampUrNa dharma kA upadeza karate haiM, ve svayaM tarate haiM aura dUsaroM ko bhI tArate haiN| __ he AyuSmAn ! isa prakAra tiraskAra karane yogya zAna vAle vedAntiyoM aura sampUrNa jJAna, darzana, cAritra sampanna jinoM ko apanI samajha se samAna kahakara tuma svayaM apanI hI viparItatA pragaTa kara rahe ho / Adra kakumAra aura hastitApasa tadanantara hastitApasa se carcA huii| hastitApasa' :-eka varSa meM eka mahAgaja ko mArakara zeSa jIvoM para anukampA karate hue hama eka varSa paryanta usI se nirvAha karate haiN| muni AIka :-eka varSa meM eka jIva mArate hue nirdoSa nahIM kahe jA sakate, bhale hI anya jIvoM ko nahIM mArate ho| apane lie eka jIva kA vadha karane vAle tuma aura gRhasthoM meM kyA bheda hai ? tumhAre samAna viparIta buddhi rakhane vAle kedala-zAna nahIM pA skte| astu, isa prakAra kI vistRta carcA zAstroM meM upalabdha hotI hai ; jo hamArI jJAna-vRddhi meM mahattvapUrNa sthAna rakhatI hai| aupapAtika sUtra meM eka sthala para gaMgA ke taTa para base vAnaprastha tApasI kA ullekha milatA hai| isa prasaMga meM nimnalikhita tApasa ginAe gae hai: (1) hottiya-agnihotra karane vaale| (2) pottiya-vastradhArI tApasa / 1-sU0 226 10 10 156 / 2-0203850 17-171 /

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[ 122 ] (3) kottiya-bhUmi para sone vaale| (4)jaNNai-yajJa yaajin| (5) saduI-zrAddhika tApasa / (6) sAlaI--apanA sAmAna sAtha lekara ghUmane vaale| (7) huMpavuDhA-kuNDika sadA sAtha meM lekara bhramaNa karane vaale| (8) dutukkhliyaa-phlbhojii| (E) ummajjakA-ummajjana mAtra se snAna karane vaale| (10) sammajakA-kaI bAra gotA lagAkara samyak prakAra se snAna karane vaale| (11) nimmajjakA-kSaNamAtra meM snAna karane vaale| (12) saMpakkhalA-miTTI ghisa kara zarIra sApha karane vaale| (13) dakSiNakUlakA-gaMgA ke dakSiNa kinAre rahane vaale| (14) uttarakUlakA-gaMgA ke uttara kinAre rahane vaale| (15) saMkhadhammakA-mojana ke pUrva saMkha bajAne vAle, tAki bhojana ke samaya koI na aae| (16) kulaghammakA-taTa para zabda kara bhojana karane vaale| (17) migaluddhakA-pazuoM kI mRgayA karane vaale| (18) hatthitAvasA-hAthI mAra mahInoM taka usI kA mAMsa khAne vaale| (19) uddaNDakA-daNDa Upara kara calane vaale| (20) disApokkhINa-cAroM dizAoM meM jala chir3akakara phala-phUla ekatra karane vaale| (21) vaakvaasinn-vlkldhaarii| (22) aMbuvAsiNa-pAnI meM rhnevaale| (23) vilAvAsiNa-bila ( guphAoM) meM rahane vaale| (24) jalavAsiNa-jala meM rahane vaale| (25) velavAsiNa-samudra taTa para rahane vaale| (26) rukkhamUliyA-vRkSoM ke nIce rahane vaale| (27) aMbubhakkhiNa-kevala jala pIkara rahane vaale| (28) vAyubhakkhiNa-kevala vAyu para rahane vaale| (26) sevAlabhakkhiNa-sevAla khAkara rahane vaale| (30) mUlAhArA-kevala mUla khAne vaale| (31) kaMdahArA-kevala kaMda khAne vaale|

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/ 123 ] (12) syAhArA kevala kakSA kI kAla khAne vaale| (33) pattAhArA-kevala patra khAne vaale| (34) pupphAhArA-kebala puSpa khAne vaale| (35) bIyAhArA-kevala bIja khAne vaale| (36) parisaDiyakaMdamUlatayapattapuSphaphalAhArA-kaMdamUla, kAla, pattA, puSpa __ aura phala khAne vaale| (37) jalAbhiseyakaThinagAyamUlA-binA snAna bhojana na karane vaale| (38) AyAvaNAhi-thor3A Atapa sahana karane vAle / (36) paMcaggitAvehiM-paMcAgni tApane vaale| (40) iMgAlasolliyaM-aMgAra para seMka kara khAne vAle / (41) kaNDasolliyayaM-tave para seka kara khAne vaale| (42) kahasolliyaM-lakar3I para pakA bhojana karane vaale| inake atirikta isI sUtra meM nimnalikhita anya tApasoM kA bhI ullekha milatA hai : (1) attukoriyA-AtmA meM hI utkarSa mAnane vaale| (2) bhUikammiyA-jvara Adi upadrava ke rakSArtha bhUtidAna kara bhikSA mA~gane vaale| (3) mujjo-bhujjokoupakArakA-saubhAgyAdi ke nimitta snAnAdi karane vAle kautuka kaark| inake atirikta phuTakara rUpa meM kucha tApasoM kA ullekha milatA hai(1) dhamma cintaka-dharma-zAstra pAThaka / (2) govvaiyA-govrata dhAraNa karane vaale| (3) goamA-choTe baila ko kadama rakhanA sikhalAkara bhikSA mA~gane vaale| aupapAtika ke atirikta anya zAstroM meM bhI kucha tApasoM kA ullekha milatA hai| jaise (1) caNDI devagA-cakra ko dhAraNa karane vAle caNDI ke bhkt| (2) vaga soyAriya-sAMsyamata ke anuyAyI jo jala bahuta girAte haiN| 1-au0 sU. 41 pa0 166 1-o0 sU0 18 pa0 168 2-0 11154 10 1 / niyukti I-piNDa ni0 314 gA.

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[ 124 ] (3) kammAra bhikkhU' - devatAoM kI droNI lekara mikSA mA~gane vAle / (4) kubbIe - kUrcandhara - dAr3hI rakhane vAle / (5) piMDolavA - bhikSA para jIvana nirvAha karane vAle / (6) sasarakkha * -- sacitta rajoyukta- dhUlivAlA tApasa / (7) vaNImaga yAcaka / (8) vAribhadraka 5 - pAnI meM kalyANa mAnane vAle / (6) vArikhala-miTTI se bAraha bAra bhAjana zuddha karane vAle / (10) AraNiyA araNya meM rahane vAle / (11) AvasAtthimga - AvasathoM meM rahane vAle / (12) grAmaNiyatiyA - grAma ke samIpa rahane vAle / (13) kaNhuI rahassiyA - kiMcit rahasya vAle, jaise mantra homa / jaina sAhitya ke samAna bauddha sAhitya meM bhI anekavidha zramaNa-brAhmaNoM kI tapasyAoM kA ullekha milatA hai| jaise-- " Asa gautama ! una zramaNoM aura brAhmaNoM kI ye tapasyAeM zramaNa-brAhmaNa bhAva kI dyotaka hai - okhala ke mu~ha se nikAlI bhikSA, Thahariye kahakara dI gaI mikSA, do bhojana karane vAloM ke bIca se lAI huI bhikSA, garbhiNI strI dvArA lAI huI bhikSA, dUdha pilAtI strI dvArA lAI huI mikSA, anya puruSa ke pAsa strI dvArA lAI bhikSA, nimantrita bhikSA, candA vAlI bhikSA aura bulAI mikSA kA tyAga rakhate haiN| holI ke bhikSA kA tyAga, vahA~ se bhI nahIM jahA~ kuttA khulA ho, vahA~ se bhI nahIM jahA~ makkhiyA~ bhana bhana kara rahI hoM, na mAMsa, na machalI, na surA, na kaccI zarAba (tuSodaka ) grahaNa karatA hai, vaha eka hI ghara se jo mikSA milatI hai, lekara lauTa jAtA hai, eka hI kaura khAne vAlA hotA hai / do ghara se milI bhikSA meM do hI kaura khAnevAlA, sAta ghara se milI bhikSA se sAta kArakhAne vAlA, vaha eka hI kalachI khAkara rahatA hai, yAvat do- sAta, vaha eka dina bIca dekara ke bhojana karatA hai, do-do dina yAvat sAta-sAta / isa 1- vR0 bhA0 2- vR0 'ka' bhA0 pR0 748 3 utta0 cU0 138 / 4-A0 sU0 221263 5- bRhatkalpa bhA0 513 pa0 / 6- sU0 cU0 346

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[ 125 ] taraha vaha Adhe-Adhe mahIne para bhojana karate hue vihAra karatA hai| koI zramaNa-brAhmaNa kevala zAka-mAtra khAtA hai| sAmA khAkara rahatA hai yA kevala nIvAra ( tinnI), camalA, sevAla, kaNa, kaoNjI, khalI, tRNa, gobara yA jaMgala ke phala-phUla yA vRkSa se svayaM gire hue phaloM ko khAkara rahatA hai| kucha zramaNa aise bhI jo sana kA banA kapar3A dhAraNa karatA hai, zmazAna ke vastra dhAraNa karatA hai, kaphana, pheMke cithar3e, valkala, mRgacarma, kuza ke banAe vastra, caTAI, manuSya ke keza kA kambala, ghor3e ke bAla kA kambala, ullU ke paMkha dhAraNa karatA hai| sira aura dAr3hI ke bAloM ko nocanevAlA nucavAtA bhI hai| Asana ko chor3a sadA ThalesarI rahatA hai| ukar3a baiThane vAlA sadA ukaDU baiThatA hai| kAMToM para (hI) baiThatA aura sotA hai| takhte para sotA hai| jamIna para sotA hai| eka hI karavaTa se sotA hai| zarIra para dhUla aura gardA lapeTe rahatA hai| kevala khulI hI jagaha para rahatA hai| jahA~ pAtA hai vahIM baiTha jAtA hai| mailA khAtA hai| kevala garama pAnI pItA hai| subaha', dopahara aura zAma tIna bAra jala-zayana karatA hai| naMgA rahatA hai| ullikhita tapasyA meM vibhinna tApamoM, zramaNa-nirganthoM evaM AjIvaka matAvalambiyoM kA pratibimba milatA hai| jo bhinna-bhinna sAdhanA ke vratI the| kucha eka tapasyA prakAra jena darzana aura AjIvaka AmnAya ke bahuta karIba hai, nizItha sabhASya cUrNi meM bhI anyatIrthika zramaNa-zramaNiyoM kA ullekha milatA hai : (1) AjIvaka (11) taccaniya (21) paMDaraMga (2) kappaDiya (12) taccaNagI (22) paMDarabhikkhu (3) kavvaDiya (13) taDiya (23) rattapaDa (4) kAvAliya (14) tAvasa (24) rattapaDA (5) kAvAla (15) tiDaMgIparivAyaga (25) vaNavAsI (6) kApAlikA (16) disAyokkhiya (26) bhagavI (7) gema (17) parivvAya (27) vRddha sAvaka (8) govvaya (18) parivAjikA (28) sakazAkya (e) caraka (16) paMcagabbAsaNIya (26) sarakava (10) carikA (20) paMcaggitAvaya (30) samaNa (31) hdusrkv|' 1-dI. ni. kassapa sIhanAda sutta) 62-63 2-ni0 cU0 mA0 2 pR0 118, 200

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[ 126 ] isI sUtra kI cUrSi meM aneka darzana-dArzanikoM kA bhI jikra milatA hai(1) AjIvaga (12) paMDaraMga (21) seyabhikkhu (2) Isaramatta (12) voDita (22) zAkyamata (3) ulUga (13) nicchuga (23) hddsrkkh| (4) kapilamata (14) bhikkhU (5) kavila (15) rattapaDa (6) kAvAla (16) veda (7) kAvAliya (17) sakka (8) caraNa (18) sarakkha (' nacaniya (16) sutivAdI (10)parivAyaga (20) seyavar3a ina ullikhita ullekhoM ke AdhAra para yaha bhalI bhAMti jAnA jA sakatA hai ki vaha yuga dhArmika matavAdoM se kisa prakAra saMkula aura jaTila thaa|

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jainadarzana aura pAzcAtya darzana kA tulanAtmaka adhyayana [ zi0 sA0 vi0 agraNI sAdhvIzrI manjulA ] manuSya kA mastiSka agaNita zaktiyoM kA srota hai| unameM tIna zaktiyA~ pradhAna haiM--smRti, kalpanA aura jJAna / kramazaH smRti se itihAsa, kalpanA se kAvya aura zAna se darzana kI sRSTi huI, aisA mAnA jAtA hai| hamAre jIvana kA Antarika pakSa itihAsa aura kAvya kI apekSA darzana para adhika abalaMbita hai| ataH darzana hamArA nikaTatama evaM antaraMga sahacara hai / I darzana zabda Aja taka aneka arthoM kA sparza kara cukA hai aura phira bhI avyakta hai / kyoMki Aja taka darzana ko cintana, tarka, beza meM hI rakhA gayA jaba ki vaha inase sarvathA pare hai| kA akhaNDa aura sarvAMgINa artha hai-satya kA sAkSAtkAra / anveSaNa Adi ke pari prastuta prasaMga meM darzana tattvataH dArzanika vahI hotA hai jo nirvyavahita AtmA se satya ko sAkSAt karatA hai / isa artha meM Aja koI dArzanika hai hI nhiiN| phira bhI hama svayaM ko yA dUsaroM ko dArzanika kI upAdhi dete haiM, vaha isa artha meM ki AtmA se satya kA sAkSAtkAra darzana carama rUpa hai| isase pUrva use bhI darzana kahA jAtA hai ki satyadraSTA ne jo satya diyA, use hama mAnasa se, indriyoM se, Agama se, anumAna se, tarka se, yukti va anya sAdhanoM se dekhate haiN| vaha hamArA jJAna bhI darzana kA eka aMza hI hai| tattva upalabdhi kI dRSTi se darzana eka rUpa hai / usakI vyApakatA ko kAla aura kSetra kI sImAeM bhI nahIM bA~dha sakatI; lekina vicAra kI dRSTi se hara darzana paraspara bhinna haiM / bhinna-bhinna kSetra aura kAla meM janme vyakti eka hI satya ko aneka rUpoM meM dekhate haiN| sama kSetra va samakAlIna vyaktiyoM kI dhAraNAeM bhI bhinna-bhinna hotI haiN| isameM koI Azcarya nahIM kyoMki "muNDe - muNDe matibhinnA", pratyuta Azcarya kA viSaya to yaha hai jahA~ bhinna deza aura bhinna kAla kI dhAraNAeM eka hotI haiN| jaina-darzana ke sAtha bhAratIya darzanoM meM paraspara utanA sAmya nahIM jitanA pAzcAtya darzanoM se hai / yadyapi pAzcAtya darzanoM kI koI avicchinna paramparA

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[ 128 ] nahIM hai| phira bhI pAzcAtya-darzana kA itihAsa itanA vyavasthita aura anya upalabdha hotA hai jisase unakI dArzanika mAnyatAoM kA yathArtha adhyayana kiyA jA sakatA hai| . darzana yuga kA sUtrapAta donoM hI dezoM meM sAtha-sAtha hotA hai| pazcima meM yUnAna ke dArzanikoM ke samaya se aura pUrva meM upaniSadoM ke samaya se dArzanika cintana va netika vyavahAra kA vyavasthita pratipAdana huaa| bhAratIya darzana ke jitane vivecya viSaya hai-tasva mImAMsA, pramANa-mImAMsA, AcAra-mImAMsA Adi, pAzcAtya-darzana ke bhI lagabhaga ve hI haiN| bhAratIya darzanoM meM jahA~ sRSTi kI racanA, AtmA kA astitva, Izvara, mukti, punarjanma Adi kI carcA hai to pAzcAtya darzana bhI inase khAlI nahIM hai| yaha mAmya bhAratIya dArzanikoM ke lie gaurava kA viSaya hai| isI sAmya ko lekara kaI kahate haiM "pAzcAtya-darzana bhAratIya-darzana se prabhAvita rahA hai|" aura Aja ke itihAsakAra bhI aimA mAnate haiN| "pAzcAtya-darzana kA sUtrapAta grIma meM huA thaa| prArambha meM to grIsa kI sabhyatA aura saMskRti va darzana sarvaprAcIna tathA aprabhAvita mAne jAte the| lekina bIsavIM sadI ke kaI anveSaNoM se vizeSataH bhUgarbha kI khudAI meM prApta kaI mahattvapUrNa vastuoM se yaha siddha ho gayA hai ki prAcIna grIsa para mila aura bebiloniyA kA prabhAva niHsandeha par3A hai| aura yaha bhI bahuta sambhava hai ki bhAratIya saMskRti va vicAradhArA hI IrAna, misa aura bebiloniyA hotI huI grIma pahu~cI ho|" samAna tathyoM ko dekhakara aisI dhAraNA kA honA svAbhAvika hI hai| aura phira bhAratIya darzana kI prAcInatA siddha ho taba to aura bhI sahaja hai, lekina yaha tathya kucha saMzodhana mAMgatA hai ki bAda meM cAhe kisI kA kisI para prabhAva rahA ho lekina prArambhika udbhava sarvathA svatantra hI honA caahiye| I0 pU0 chaThI zatAbdI meM hue. haireklITama kI syAdvAda sambandhI mAnyatA ko hama kese mAneM ki unakI apanI nahIM hai ? jaba ki bhagavAn mahAvIra kA kAla unake bAda kA hai aura jainetara bhAratIya darzanoM meM syAdvAda kA nAmollekha taka nahIM miltaa| agara yaha mAneM ki pArzvanAtha kI paramparA meM jo syAdavAda kA vikasita rUpa thA, usI kA prabhAva haireklITsa para par3A, yaha bhI kama aMcatA hai| sarvathA aparicita aura anajAna vyaktiyoM kA kisI ke vicAroM se prabhAvita ho jAnA eka anahonI kalpanA hI hai| ataH hama isa niSkarSa para pahuMcate 1-(pAzcAtya-darzana pR02)

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[.19 ] hai ki jo-jo vyakti satya ko pakar3ane meM tatpara haiN| unameM jina-jinA kI prakiyA ThIka hogI unako satya ekarUpa hI milegaa| __satya kI upalabdhi se kAla, sthAna aura vyaktiyoM kA pratibandha nahIM ho sktaa| do aura do kA saMkalana bhAratIyoM ke lie cAra hogA to eka bhAratIyetara ke lie kyoM nahIM hogA? ___ manovijJAna ke anusAra "sabhI vyaktiyoM meM sahaja hI kucha-kuna samAna pravRttiyA~ hotI hai| jaba pravRttiyA~ samAna haiM to pariNAma bhI samAna hI aaegaa| ataH kisI samAna tathya ko eka dUsare se prabhAvita batAne kI apekSA, tulanAtmakatA adhika ucita rahatI hai| kaI zodhakAroM ne abhI-abhI yaha tathya khojA hai ki pAzcAtya-darzana para nizcita rUpa se jaina-darzana kA prabhAva rahA hai phira bhI isameM tulanAtmakatA meM kauna sI bAdhA upasthita hotI hai ? isI dRSTikoNa ko samakSa rakhate hue prastuta nibandha meM maiMne jaina darzana aura pAzcAtya-darzanoM kA eka tulanAtmaka adhyayana karane kA prayatna kiyA hai| __ pAzcAtya-darzana ke tulanAtmaka sthala bar3e vicitra haiN| jo tathya jaina-darzana ke atirikta anya bhAratIya-darzanoM meM bhI nahIM milate, una tathyoM kA pAzcAtya darzanoM ne vistAra se vivecana kiyA hai| paramANu aura sRSTi sarvaprathama sUkSmatama tattva paramANu ko hI leN| lyusiyasa aura usake ziSya DimaoNkrITsa ne paramANu kA jo svarUpa aura kArya batalAyA hai| kucha saMzodhanapUrvaka jaina-darzana meM bhI jyoM kA tyoM ullikhita hai| unhoMne kahA-'paramANu maulika avibhAjya, atIndriya, nitya, utpatti-vinAza rahita jar3a tattva hai| gati unakA dharma hai| unameM kevala saMkhyA, parimANa aura AkAra kA bheda hai, anya guNoM kA bheda unameM nhiiN| ve AkAza meM sthita hai aura eka dUsare se alg| sRSTi kI utpatti kA artha hai-'unakA paraspara sNyog| inhIM donoM dArzanikoM ke paramANu sambandhI vicAra 'pAzcAtya darzanoM kA itihAsa meM aura bhI spaSTa va sRSTi-saMhAra kI pUrI vyAkhyA prastuta kara rahe haiN| jaise".." saba vastuoM kA vibhAga karate karate anta meM hamaloga paramANu taka pahuMcate haiM, parantu paramANu kA vibhAga nahIM ho sakatA / guNa aura gurutva meM samI paramANu eka hI prakAra ke haiN| kevala AkAra meM eka paramANu dUsare para 1-pAzcAtya-darzana pR0 13

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[ 130 ] mANu se bhinna hotA hai| paramANuoM ke paraspara AkarSaNa se saMsAra paidA hotA hai aura unhIM ke vibhAga se vastuoM kA nAza hotA hai|" jaina-darzana' meM bhI avibhAjya 'sat' ko paramANu kahA gayA hai| tathA usakA svarUpa batalAte hue kahA hai--"vaha sUkSma, nitya, eka rasa, eka gandha, eka varNa aura do sparza vAlA hotA hai tathA paramANu paraspara kaI dRSTiyoM se eka rUpa hote hue bhI kaI guNoM kI apekSA bhinna bhI hote haiN|"3 paramANuoM ke saMyoga se skandha banatA hai| yaha loka bhI skandhoM kA hI pariNAma hai / isaliye paramANuoM ke saMyoga se sRSTi kI racanA aura viyoga se vinAza; yaha tathya kisI apekSA se jaina-darzana ko bhI mAnya hai| tatvadvayI aura AtmA kA astitva sRSTi ke aMgabhUta pradhAna rUpa se do hI tattva haiM-jar3a aura cetana / aimA pAzcAtya dArzanikoM ne bhI sIdhe DhaMga se va prakArAntara se svIkAra kiyA hai| Adhunika yuga ke mahAna dArzanika rene DekArTa ne do tattva mAne haiM--jar3a aura cetana tathA eka tIsare tattva jIva ke vikasita rUpa Izvara ko mAnA hai| ve AtmA ko svataH siddha aura svaprakAzI tathA Izvara ko ananta guNamaya mAnate haiM aura yaha bhI kahate haiM ki pratyeka dravya ke guNa aura paryAya bhinna-bhinna hai| __kathilI ne 'pAzcAtya darzana kA itihAsa' meM jaoNna loka kI mAnyatA dI hai jo inhIM do tattvoM ko siddha karatI hai| jaoNna loka kahatA hai-"dravya do prakAra ke hote haiM-zarIra aura aatmaa| zarIra aisA dravya hai jisakA vizeSaNa hai prapaMca, kaThoratA, abhedyatA, kriyAzIlatA aadi-aadi| zarIra ko hama indriyoM dvArA grahaNa karate haiN| bhautika dravya ke atirikta AtmA kI bhI sattA hotI hai| AtmA eka vAstavika sattA hai| hameM usakA spaSTa pratyaya hotA hai| pratyakSa vicAra zakti, saMkalpa aura zarIra ko gatimaya karane kI zakti, AtmA 1-pAzcAtya-darzanoM kA itihAsa, le0 gulAbarAya, ema. e. pR0 36 2-avibhAjyaH paramANuH (jaina siddhAnta dIpikA pra0 1 sU014) 3-kAraNameva tadantyaM sUkSmo nityazca bhavati prmaannuH| eka-rasa-gandha-voM, dvi-sparza-kArya-liMgazca // 4-tadekIbhAva skandhaH (jaina pra0 1 sU. 15) 5-pAzcAtya darzana

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[ 131. ] ke guNa hai| mujhe AtmA kA pratyaya utanA hI spaSTa hotA hai jitanA ki eka mUrta dravya kaa|" lAivanitsa ne cetana ko pradhAna monor3a aura jar3a ko maoNnor3oM se nirmita batAte hue kahA-tattva do prakAra ke haiM-jar3a aura cetn|| ___.."cetana vastuoM meM eka pradhAna monoDa AlmA hai / "jar3a vastueM isa taraha kendrita nahIM hotI kintu ve kevala monoDoM kI rAzi se nirmita hotI hai"| Age unhoMne AtmA ke svarUpa kA vivecana karate hue kahA hai-"hama apane Antarika jIvana meM aise niravayava, abhautika dravya ko pAte haiM, AtmA aisA hI dravya hai|" 3 rene DekArTa ne AtmA ko svIkAra karate hue kahA hai--"maiM vicAra karatA hU~ isalie maiM hU~ yaha anubhavavAda hai|" * imainuela kAnTa to aura bhI Age bar3ha gaye hai| ve AtmA ko indriyagamya nahIM maante| ve kahate haiM-"hameM atIndriya vastuoM, svalakSaNoM kA cetanA para prabhAva DAlane ke DhaMga se atirikta vastuoM kA prAganubhava jJAna nahIM ho sakatA / jJAna pratyakSa kI apekSA rakhatA hai aura indriyoM dvArA nija svalakSaNoM kA pratyakSa nahIM ho sktaa|"5 jaina-darzana ne bhI mUlabhUta tattva do hI mAne haiM-jIva, ajiiv| jIva ko amUrta aura ajIva ko mUrta bhI mAnA hai tathA AtmA ko svasaMvedana grAhya mAnA hai / dravya ke guNa aura paryAya ke svarUpa kA bhI pRthaka vivecana kiyA hai| jo dravya ke sAtha rahe vaha guNa, aura parivartita ho vaha pryaay| 1--pAzcAtya darzana kA itihAsa pR0 75 (maiM kathilI, anuvAdaka-madhukara ) 2-pAzcAtya darzana kA itihAsa 'kathilI' pR0 127 3- " " " " , pR0 124 4- " " " " " pR0 122 5- , , , , , pR0 162 6-tattvadA nava tattvAvatAra, (jaina0pra05 sU04) 7-arUpiNo jIvAH ajIvA rUpiNo'pi (jaina0 pra05 sU04146) 8-sahabhAvidhamoM guNaH, puurvottraakaarprityaagaadaanpryaayH| ( jaina0 pra01sU04044)

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[ 19 ] asat kA utpAda nahIM pAzcAtya dArzanika pAnIDIja ne kahA-"saba saMsAra sat svarUpa hai| asat kI sthiti nhiiN| sat kA Adi yA anta nahIM hotaa| kyoMki sat se asat honA aura asat se sat honA donoM hI acintya haiN|" - hemela ne bhI yahI tathya diyA hai| unhoMne kahA-yaha padArtha na sat rUpa hai, na asat ruup| lekina "hara sattA* ubhayAtmaka hai| sat , asat donoM hI usameM hai| isaliye inakA kahIM samAveza bhI honA caahiye| sat aura asat donoM virodhiyoM kA samAveza bhAva meM hotA hai| bhAva na kevala sat hai, aura na asat / saMsAra meM jitane padArtha haiM-sat asat rUpa haiN|" jainadarzana kA to yaha nirapavAda siddhAnta hai ki sat kA vinAza aura asat kA utpAda nahIM hotaa| bhagavatI meM eka prakaraNa AyA hai-"kAla kI apekSA jIva kabhI nahIM thA yA na rahegA yaha bAta nhiiN| vaha nitya hai, zAzvata hai| usakA kabhI anta nahIM hotaa|" isI taraha anyatra eka vivecana haisvarUpa se sabhI padArtha haiM para rUpa se koI nahIM haiN| asat kA utpAda nahIM hotA ; jo hai vaha sadA thA aura rhegaa|" dravya meM guNa paryAya aura artha kriyA vastuoM ke svarUpa ke viSaya meM rene DekArTa ke vicAra haiM-"vastueM cala bhI hai acala bhii| ...... ataH aisA koI dravya nahIM hai jo kriyA na karatA ho| jo kriyA nahIM karatA usakI sattA bhI nahIM hai|" varkale kI mAnyatA hai-"dravya meM do prakAra ke guNa haiN| 1-mUlaguNa, 2-upaguNa / ye ThIka dravyagata guNa aura paryAya ke vAcaka hai|" 1-pAzcAtya darzanoM kA itihAsa pR0 28 (gulAbarAya) 2- , , , pR0 201 , 3-bhAvassa patthi nAso, Natyi abhAvassa uppAdo ( paMcAstikAya 15 ) 4-kAlaoNaM jIve Na kayAvi Na Asi, Nicce gatthi puNa se ante / (bhaga0 2. 2. u. 1) 5-pAzcAtya darzana kA itihAsa pR. 122 (maiM kathilI) 6-pAzcAtya drshn|

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[ 133 ] DebiDa ma ne jo apanI vicAradhArA prastuta kI sAmAnya vizeSAtmaka vastu kI siddhi hotI hai| ve kalpanA meM kisI aisI adRzya aura ajJeya vastu kI jo sArI vibhinnatAoM meM bhI samAna rahe / " jaina darzana ne padArtha mAtra kA guNa artha - kriyAkAritva' mAnA hai| 1 aura padArtha kA svarUpa batalAyA hai--utpAda', vyaya, provyAtmaka / tathA dravya meM do prakAra ke guNa mAne haiM- zAzvata aura azAzvata ora vastu ko sAmAnya vizeSAtmaka mAnA hai / " pratyakSa aura parokSa pAzcAtya darzana meM tattva kI bhAMti zAna kI bhI dIghaM mImAMsA hai| jJAna ke fafadha rUpoM ke AdhAra para to vahA~ nAnA vAda pracalita haiM-buddhivAda, anubhava vAda Adi / una logoM kA jJAna, jJAna ke prakAra va svarUpa bhI bahuta aMzoM meM jena-darzana se milatA-julatA hai| 1 lAivanitsa ne jJAna ke do prakAra mAnate hue kahA hai--spaSTa jJAna ke alAvA aspaSTa jJAna bhI hotA hai / " kAnTa ne kahA jJAna do prakAra kA hai- indriya sApekSa aura indriya nirapekSa / pleTInasa isase bhI Age bddh'aa| usane pratyakSa ko bhI eka rUpa nahIM mAnA / usane pratyakSa ko kaI bhAgoM meM baaNttaa| sAMvyavahArika pratyakSa, vikala pratyakSa, sakala pratyakSa / cAhe nAma isa rUpa meM na bhI rakheM hoM lekina Azaya meM kahIM dvirUpatA nahIM hai| usane kahA - " bAhya pratyakSa aura tarka donoM se bar3hakara Antara' anubhava hai / para Antara anubhava yA dhyAna kevala mAnasa taka hI pahuMca sakatA hai / " yahA~ bAhya pratyakSa se sAMvyavahArika pratyakSa aura Antara anubhava se pAramArthika pratyakSa hI samajhA jAtA hai| isase Age unhone kahA - "isase ,, 1 - pAzcAtya darzana kA itihAsa ( phraiMkathilI ) 2 - arthakriyAkAritvaM vastutvaM (jena0 pra0 1 sU0 42 vRvi0 ) 3--utpAdavyayatrauvyAtmakaM sat ( tatvArtha pa0 28 pR0 270 ) 4- guNAparyAMyAbhayo dravyaM ( jaina0 pra0 1 sU0 ) 5 - sAmAnyavizeSanityAnityasadasad "vastu / jena0 pra0 20 sU0 28 6 --- pAzcAtya darzana kA itihAsa ( phraiMkathilI ) pR0 135 | 11 8 "3 39 31 "" usase jainadarzana sammata. likhate haiM "isase hama dhAraNA kara lete haiM jo "" 1 pR. 162 / " ( gulAbarAya ) pR0 pa

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[ 134 J - Upara samAdhi kI avasthA hai, jisameM zAtA-zeya kA meda sarvathA vilupta sA ho jAtA hai, isI ko nirbIja-samAdhi kahate haiM; jisameM pahuMcane para divya jJAna kI jyoti svayaM prakAzita ho jAtI hai|" yahA~ divya jJAna se pAramArthika pratyakSa ke carama rUpa sakala pratyakSa kevala jJAna kI ora saMketa hai| laoNka ne kahA - "hamAre jJAna meM arthAt buddhi meM koI indriyoM dvArA prApta na huI ho|" isa para lIbanIja ne buddhi usameM zAmila nahIM hai / " jaina darzana meM bhI mAnasa-jJAna aura indriya-jJAna ko bhinna mAnA hai / " anubhavavAda ke vivecana meM laoNka ne yaha bhI kahA - " anubhava do prakAra kA hai - bAhya pratyakSa aura Antara pratyakSa / bAhya pratyakSa pAMcoM indriyoM kA jJAna aura pratyakSa antaHkaraNa kA svasaMvedana / 11 kANTa kA yaha kathana hai ki "buddhi jima jisa bAta ko socatI hai indriyA~ unameM se hareka ko nahIM bhI jAnatI " " ThIka jaina sammata azruta nizcita mati kA vivecana detA hai / jaina darzana meM bhI ( pramANoM kI lambI carcA meM na jAe~ to ) mukhyataH do hI pramANa mAne gaye hai- pratyakSa aura parokSa / parokSa kI bhA~ti pratyakSa ke bhI aneka prakAra mAne gaye haiM -- 1 - sAMvyavahArika pratyakSa ; 2 - pAramArthika pratyakSa | pAramArthika pratyakSa ko bhI vikala" aura sakala ke bhedoM se vibhakta kiyA gayA hai / indriyasApekSa ko sAMvyavahArika aura nirapekSa ko pAramArthika batAyA gayA hai tathA mAnasa jJAna ko indriya-sApekSa 'hI mAnA hai| jahA~ indriyanirapekSa mAnasa jJAna hotA hai vaha azruta nizcita matijJAna kahalAtA hai / dhAraNA aura smRti DeviDa hyUma smRti ko dhAraNAjanita hI mAnate haiN| meM mudrAe~ ajJAta kAraNoM se hI utpanna hotI haiN| "" 1 " "" "" 2 - pAzcAtya darzana pR0 3 3 -- pratyakSaM ca parokSaM ca (jaina0 pra0 aisI cIja nahIM jo kahA- " lekina svayaM "" unhoMne kahA - AtmA phira anumudrAoM kI pR0 138 sU0 2 ) 4- pAramArthikaM sAMvyabahArikaM ca ( jaina0 pra0 6 sU0 4 ) 5 -- pAramArthikamapi dvividhaM vikalaM sakalaM ca ( jaina0 pra0 sU0 6 ) 6 -- indriyasApekSaM manaH ( manonuzAsanaM pa0 1 sU0 2 ) 7 - pAzcAtya darzana kA itihAsa ( phraiMkathilI pR0 102 )

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[ 135 ] nakala hI raha jAtI hai, jise pratyaya yA dhAraNA kahate hai / duHkha yA sukha kA yaha avazeSa pratyaya kaI anumudrAeM utpanna karatA hai| smRti aura kalpanA meM phira inakI nakala hotI hai| hyUma ne bauddhoM dvArA sammata jJAna ke arthotpanna rUpa kA bhI samartha khaNDana kiyA hai| unhoMne kahA- hama do' pratyakSoM meM kArya-kAraNa sambandha dekhate haiM, isa sambandha ko pratyakSa aura vastu meM nahIM dekhate ataeva hama pratyakSa ko vastujanita nahIM mAna sakate / 13 varkale ne bhI yahI bAta kahI - "AtmA' hI vijJAnoM kA Abhaya hai / ' jaina-darzana meM dhAraNA, smRti aura jJAnotpati ke bAre meM jo kucha kahA gayA hai vaha uparokta mAnyatAoM se bhinna nahIM hai| jaina darzana ne jJAna kI avasthiti ko dhAraNA kahA hai aura vahI Age jAkara smRti kA kAraNa banatI hai| jJAna ko jaina- darzana ne bhI 'tadutpanna' ( padArthotpanna ) nahIM mAnA hai ; apitu AtmA kA guNa mAnA hai / 4 punarjanma punarjanma sambandhI mAnyatA kevala jaina-darzana kI hI nahIM, lokAyatoM ko chor3akara mAtra bhAratIya darzanoM kI hai| jaina darzana ne AtmA kI siddhi ke lie punarjanma ko mAdhyama banAyA hai / " uttarAdhyayana sUtra meM eka sthAna para muni ko kahA gayA hai-- " Apa isa loka meM bhI uttama haiM aura paraloka meM bhI uttama hoMge | 16 kANTa ne muktAtmA ko sarvopari sat batalAte hue kahA - "sarvopari sat kI prApti AgAmI jIvana meM hI ho sakatI hai / 7 tathA sukarAta ne kahA - "bhale AdamI ke lie paraloka meM koI bhaya nahIM . / " uparokta tathyoM ke AdhAra para pR0 111 1 2 - pAzcAtya darzana 3- tasyAbasthitiH dhAraNA' " "" " 35 'iyameva smRteH pariNAmikAraNam / ( nyAyaka vi0 2 sU0 1 ) 4 -- upayogalakSaNo jIvaH ( jaina0 pra0 2 sU0 2 ) 5 - pretya sadbhAvAcca ( nyAya0 vi0 7 sU0 8 ) 6 - iha si uttamo bhante peJcA hohisi uttamo ( u0 a0 gA0 ) 7 - pAzcAtya darzana kA itihAsa - phraiMkathilI pR0 181 ) G 6- pAzcAtya darzana

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[1 ] yaha niSkarSa nikalatA hai ki vartamAna jIvana ke atirikta bhI jIvana kA astitva rahatA hai-aisI pAzcAtya dArzanikoM kI kalpanA hI nahIM unheM gaharA vizvAsa thA jo punarjanma aura pUrvajanma donoM kI hI AdhAra-zilA bana sakatA hai| IzvaravAda aura mukti IzvaravAda aura mukti ke bAre meM jo dhAraNAeM jaina-darzana kI haiM, kucheka dArzanikoM ko chor3akara lagabhaga pAzcAtya dArzanikoM kI bhI vaisI hI hai| jaina darzana meM samasta karma-kSaya hone para jo AtmA kA svarUpa' (jJAna-darzana meM avasthAna) hai vahI mukti hai aura aisI muktAtmAeM ananta mAnI gayI haiM tathA yaha bhI jena-darzana kI vizeSa mAnyatA hai ki manuSya hI kriyA karate-karate Izvara banatA hai| yahI bAta dArzanika mekTegarTa ne kahI-"Izvara ke sthAna meM sabhI AtmAe vAstavika rUpa meM pUrNa aura anAdi hai| ___ lAibanitsa ne kahA-"Izvara mabase bar3A monoda hai| vahI zuddha sakriyatA hai aura svayaM meM pUrNa hai| jAna laoNka ne kahA--(zuddha spiTIka) Izvara kevala 4 sakriya hai| mailphasa parpherI ne bhI bhAratIya darzanoM kI bhA~ti antima uddezya mukti ko hI mAnA hai| unhoMne kahA-'dharma, tapa, yama, niyama se cita zuddha karake samAdhi yA turIya avasthA meM pahuMca kara mukta honA manuSya kA parama uddezya hai|" oikana ne muktAtmA ke svarUpa kA aura bhI gaharAI se vizleSaNa kiyA hai| ve kahate haiM-"manuSya AdhyAtmika jIvana meM praveza kara kSudra vyaktitva se pAra hokara puruSatA meM praveza karatA hai| isa puruSatA meM praveza karane meM manuSya apanI nijatA khotA nahIM, vaha kendra rUpa banA rahatA hai ; usameM vRtta kA vistAra bar3ha jAtA hai| 1-kRtsnakarmakSayAdAtmanaH svarUpe'vasthAnaM mokSaH (jaina pR0 5 sU0 36) 2-pAzcAtya darzana kA itihAsa-- kathilI pR0 312 3--vahI-pR. 126 4- vahI-pR. 75 5-pAzcAtya darzanoM kA itihAsa-gulAba rAya pR. 84 6-vahI-pR. 24

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[ 1 ] spAdvAda aura sApekSavAda hai / syAdvAda jaina darzana kA sarvathA maulika aura nitAnta upayogI siddhAnta Aja taka anyAnya dArzanikoM aura vidvAnoM ne isakA prativAda hI kiyaa| isa para nAnA Aropa lagAe aura jaina darzana kA sabase lacIlA siddhAnta kahakara bar3I AlocanA kI ; lekina jyoMhI pAzcAtya dArzanikoM kA sApekSavAda sambandhI vizleSaNa sAmane AyA to eka sAtha sabhI ko satarka honA par3A aura aba dhIre-dhIre yaha gahana viSaya bhI sabake lie supAcya bana rahA hai / syAdvAda sambandhI vivecana ko dekha yaha nahIM lagatA ki jaina-darzana aura pAzcAtya darzana koI darzana-jagat kI do dhArAeM haiN| jaina- darzana ne kahA- "hara tathya apekSA anapekSA se hI siddha hotA hai / "" anyatra ullekha hai - "vaktA ko vivakSA bheda se hI bolanA caahiye| kisI apekSA se loka hai bhI aura nahIM bhI / " apekSA bheda se eka hI vyakti putra, pitA, mAmA, cAcA, bhAMjA, bhatIjA saba kucha bana jAtA hai| * syAdvAda ko samajhAne ke lie aneka udAharaNa diye gaye haiM / unameM eka yaha bhI haiM / jaise bilaunA karanevAlI gopI ke donoM hAtha viparIta dizAgAmI" hote haiM, para unase tathya eka hI nikalegA (mkkhn)| vaise eka vastu meM virodhI ananta dharmoM kA samAveza koI anagar3ha kalpanA nhiiN| isI taraha aura bhI sahasroM varSa pUrva sambhASita jaina AgamoM meM utpAda, vyaya, dhrauvya, syAdasti syAnnAsti, dravyaguNa paryAya, saptanaya Adi vividha rUpoM meM syAdvAda ke bIja bikhare par3e haiN| pAzcAtya darzana ke sApekSavAda meM bhI ThIka aise hI tathya aura udAharaNa upalabdha hote haiM / pAzcAtya jagat meM abhI abhI taka to kevala AiMsTIna kA hI sApekSavAda prasiddha thA lekina pAzcAtya darzanoM ke itihAsa meM batAyA hai| ki I0 pU0 600 meM haireklITsa ne sApekSavAda kA sAMgopAMga vivecana diyA tathA aura bhI AinsTIna ke atirikta pAzcAtya dArzanika haiM jinakI mAnyatAoM meM syAdvAda kA AbhAsa hI nahIM, spaSTa tattva milatA hai| 2 - arpitAnarpitasiddha: ( tatvArthAdhigama pR0 31 ) 1 - vibhajjavAyaM ca viyAgarejjA ( sU0 1-13 ) 3- loe asthivi patthivi avanttavvaM siyA ( AcArAMga ) 4 - vivakSA vivakSAtaH saMgati ( jaina pra0 6 sU0 30 ) 5 - ekenAkarSantI...

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[ 138 ] haireklITsa ne tatvoM kI vyAkhyA karate hue kahA hai- " jo kSaNika hai vaha avazya hI sApekSa hai| samudra kA pAnI machalI ke lie mIThA aura hamAre lie khArA hai 1 hama haiM bhI aura nahIM bhI / hama sat bhI haiM, asat bhI haiM aura anirvacanIya bhI / jitane bhI dvandva hai saba sApekSa haiN| jaise- eka aneka, acchA-burA, gati- sthiti, pariNAma- sattA, jIvana-maraNa, sardI-garmI, yaha pakSa vipakSa kA virodha samanvaya ko utpanna karatA hai / " isI prasaMga ko puSTa karane ke lie do dRSTAnta diye - " jaba dhanuSa calAyA jAtA hai to calAnevAle ke donoM hAtha virodhI dizAoM meM khIMcate haiM, para lakSya unakA eka hI hai| vINA ke tAra vibhinna rIti se khIMce jAte haiM phira bhI ve vibhinna svara eka hI rAga ko utpanna karate haiM / " isI taraha prophesara gAmparja ne kahA hai - "sat jar3a aura cetana ubhaya rUpa hai / " " jaoNna loka -- " manuSya kI AtmA sakriya bhI hai aura niSkriya bhI / " 3 TaoNmasahobsa ne kahA- "nirapekSita acchAI koI cIja nahIM, acchAiyA~ sadA sApekSika hI hotI haiM / 4 harbarTa ne syAdvAda ko ghaTita karane ke lie eka naI ukti lagAI hai| ve kahate haiM---" padArtha meM guNa aneka na hokara sat aneka hote haiN| tabhI eka vyakti putra ke sambandha se pitA ; pitA ke sambandha se putra Adi hotA hai; " athavA padArtha eka hI rahatA hai, sambandha badalane se dUsarA dikhAI detA hai / AiMsTIna ne kahA - "hama kevala ApekSika satya ko hI jAna sakate haiN| sampUrNa satya to sarvaza ke dvArA hI jJAta hai / $ - ina katipaya sthaloM se hama anumAna lagA sakate hai ki do viparIta dizAgAmI darzanoM meM kitanA sAmya hai, jaise eka hI srota ke do pravAha hoN| yahA~ maiMne jaina darzana kI kucheka sAkSiyoM aura kucheka uddharaNoM kA hI ullekha kiyA hai aura pAzcAtya darzana kI eka tathya ko puSTa karanevAlI aneka sAkSiyoM kA / 1 - pAzcAtya darzana pR0 5 2 - pAzcAtya darzana 3 - pAzcAtya darzana kA itihAsa - phraiMkathilI pR0 75 4 - vahI pR0 21 5 - pAzcAtya darzanoM kA itihAsa - gulAbarAya, ema0e0 pR0 230,31 6 - kAMsmolojI olDa eNDa iNDiyA pR0 201 -

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[ 8 ] aisA maiMne isalie kiyA hai ki jena-darzana ke praNetA eka hI hai| jo taba unake eka vAkya se spaSTa hogA vahI aneka se bhii| __ lekina pAzcAtya-darzana kisI eka vyakti kA darzana nahIM hai| eka vyakti ke vicAra samasta pAzcAtya darzana kA pratinidhitva nahIM krte| isalie maiMne eka hI tathya ko vyakta karanevAle aneka dArzanikoM ke vicAroM ko ullikhita karanA ucita smjhaa| yaha tathyoM kI ekatA pratyeka vyakti ko . deza-kAla kI dUrI miTAkara Antarika ekatA kI pratIti karane kA saMketa karatI hai ; jisase ki satya kI samapratA pAI jA ske|

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prazna vyAkaraNa sUtra-eka adhyayana (zrI agaracanda nAhaTA] bhAratIya darzanoM meM jaina darzana kA pradhAna sthAna hai| yadyapi kaI logoM ne vaidika darzanoM ke hI 6 meda batalAte huye unheM SaDdarzana kI saMjJA de dI aura kaiyoM ne SaDdarzana ke nAmoM meM bauddha ko to sammilita kara liyA para jaina ko bor3a diyaa| kaI logoM ne jaina darzana ko nAstika darzana bhI batalA diyA ; para vAstava meM kevala vedoM ko na mAnane se hI kisI ko nAstika kaha denA ucita nahIM hai| jaina darzana to AtmA, paramAtmA aura punarjanma ko mAnatA hai isIliye kisI bhI dRSTi se use nAstika kahanA anucita hai| darzanoM kI saMkhyA ke sambandha meM mataikya nahIM rahA hai isI taraha nAmoM ke sambandha meM bhii| bauddha darzana kI apekSA jaina darzana bahuta prAcIna hai yaha to sabhI vidvAn svIkAra karate hI haiN| dArzanika vicAroM ke rUpa meM bhI vaha atyanta mahatvapUrNa aura gauravazAlI hai| ____ jaina darzana ke anusAra usakI dArzanika mAnyatAyeM yA vicAroM kI paramparA itanI adhika prAcIna hai ki usakI Adi batalAnA sambhava nhiiN| samaya samaya para anekoM mahApuruSoM ne mahAn sAdhanA karake Atma-sAkSAtkAra kiyA aura AtmA kI nirmalatA dvArA jo zAna unheM prApta huA usa kevala-zAna dvArA vastu-tatva kA nirUpaNa aura sAdhanA kA mArga una tIrthaMkara mahApuruSoM ne jagahajagaha ghUmakara sarva-sulabha banA diyaa| loka-bhASA meM unakI vANI prakaTita huI aura binA kisI bheda-bhAva ke usako sunane aura usake anusAra AcaraNa karane ke liye sabake liye mArga khulA thaa| na puruSa aura strI kA bheda bhAva, na nIca aura ucca jAti kaa| samabhAva yA samatA-dharma hI jaina dharma kA pradhAna sandeza hai| ahiMsA, aparigraha, anekAnta Adi dharmoM kA vikAsa usI samatvabhAva ke antargata huA hai| rAga aura dveSa kA abhAva hI samatA hai| tIrthaMkaroM ne svayaM usa samatva kI saboMba upalabdhi kI aura jana-jana ko usI mArga kI ora unmukha kiyaa| isa avasarpiNI kAla meM dharma pravartaka yA cArvidha saMgha ke sthApaka tIrthakara 24 ho gaye hai jinameM se antima bhagavAn mahAvIra kI maMgalamaya vANI kA hI kucha aMza hameM prApta hai| karIba 1 hajAra varSa taka vaha vANI maukhika rUpa se hI pracArita hotI rahI aura isI bIca

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[ 141 ] anekoM bar3e-bo tumkAla par3e evaM rAjanetika upala-puthala huye, isaliye mahAvIra vANI kA bahuta thor3A aMza hI hameM prApta hai| kevalI hone ke bAda 30 varSa taka ve aneka sthAnoM meM ghUmate hue upadeza dete rahe ataH itane lambe samaya meM avazya hI unhoMne lAkhoM karor3oM zloka parimita kalyANakara vANI prakaTita kI hogii| arya rUpa se tIryekara jo upadeza dete hai use unake pradhAna ziSya gaNadhara sUtra rUpa meM saMkalita karate haiN| ve sUtra dvAdazAMgI gaNipiTaka ke nAma se . prasiddha hai| unameM se 12vA~ aMga dRSTivAda to viccheda hote-hote lupta-sA ho gayA, avazeSa 11 aMga yatkiMcit rUpa meM aba bhI prApta hai| Azcarya kI bAta hai ki muni-AcAra kA sarvaprathama anya yAne 11 aMgoM meM se prathama maMga sUtra AcArAMga kA bhI eka adhyayana zatAbdiyoM se aprApya ho gayA aura 1.vA~ prazna vyAkaraNa sUtra nAmaka aMga grantha to mUlarUpa meM kucha bhI surakSita nahIM rhaa| cauthe aMga samavAyAMga sUtra meM aura nandI sUtra meM 10veM aMga prazna vyAkaraNa ke viSaya nirUpaNa kA jo vivaraNa prApta hai use nIce diyA jA rahA hai| usase yaha spaSTa ho jAyagA ki hama jise vartamAna meM prazna vyAkaraNa sUtra kahate haiM vaha samavAyAMga aura nandI sUtrokta vivaraNavAlA nahIM hai| samavAyAMga sUtrokta vivaraNa 'se kiM taM paNhAvAgaraNANi ? paNhAvAgaraNesu aTaThuttaraM pasiNasayaM attaraM apasiNasayaM ahattaraM pasiNApasiNasayaM vijjAisayA nAgasuvannehiM saddhiM divyA saMvAyA Aghavijjati, pahAvAgaraNadasAsu NaM sasamayaparasamayapaNNavayapatteabuddhavivihatyabhAsAbhAsiyANa aisayaguNauvasamaNANappagAraAyariyabhAsi. yANaM vitthareNaM vIramahaMsIhiM vivihavityarabhAsiyANaM ca jagahiyANaM addAgaMguhabAhuasimaNi-khomaAiJcabhAmiyANaM vivihamahApasiNa-vijjAmaNapasiNavijjAdevayayoga-pahANa-guNappagAsiyANaM sanbhUya-duguNappabhAvanaragaNamai-bimhaya karANaM aIsayamaIyakAlasamayadamasamatityakaltamassa ThiAkaraNakAraNArga durahimagaduravagAhassa sambasavannusammaassa abuhajaNa-vibohaNakarassa paccakkhayapaccayakarANaM pAhANaM vivihaguNamahatthA jiNavarappaNIyA Apavijati paNhAvAgaraNesuNa parittA bAyaNA saMkhejjA aNuogadArA jAva saMkhejjAo saMhaNIo, se Ne aMgaThayAe dasame aMge ege surakvaMdhe paNavAlIsaM uddesaNakAlA SaNayAlIsaM samuhe saNakAlA saMkhejjANi payasayasahassANi payaggeNa pa0, saMkhejjA aksarA aNantA gamA jAva carapakaraNapalvaNayA ASavijjati / setaM pAhAvAgaraNAI // 10 // (tra 1 )

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[ 142 ] nandIsUtra meM vivaraNa thor3e ekAntara se isa prakAra milatA hai se kiM taM paNhAbAgaraNAI ? pavhAbAgaraNesu NaM attaraM pariNatayaM, ataraM apasiNasa, attaraM pariNApasiNasayaM, taM jahA -: -aMguThThapasiNAI, bAhupasipAI bAgapariNAI, annevi vicittA bijjAisayA, nAgasuvaNNehiM saddhiM divyA saMvAyA Aghavijjanti, pavhAvAgaraNANaM parittA bAyaNA, saMkhejjA aNuogadArA, saMkhejjA beTA, saMkhejA silogA, saMkhejjAo nijjutIo, saMkhejjAo saMgahaNoo, saMkhejjAo parivattIo, seNaM aMgaThThayAe dasame aMge ege suakkhaMdhe, paNayAlIsaM vyajyaNA, paNayAlIsaM udde saNakAlA, paNayAlIsaM samudde saNakAlA, saMkhejjAI payasahassAi payaggeNaM, saMkhejjA akkharA, anaMtA gamA, anaMtA pajjavA, parittA tasA, anaMtA thAvarA, sAsayagaDanibaddhanikAiyA jiNapaNNattA bhAvA Aghavijjanti, paNNavijjanti, parUvijjanti, daMsijjanti, nidaMsijjanti, uvadaMsijjanti, se evaM AyA, se evaM nAyA evaM viSNAyA evaM caraNakaraNa - parUvaNA Aghavijjara, se taM paNhAvAgaraNAI 10 // sU0 54 // arthAt pra0 - "deva ! ve praznottaroM ke daza adhyayana kaise haiM ?" uttara- ve isa prakAra haiM- prazna vyAkaraNoM meM 108 prazna haiM arthAt pUche hue praznoM ke japamAtra se zubhAzubha uttara kahanevAlI vidyA va mantra 108 haiM, 108 aprazna yAne binA pUche zubhAzubha kahanevAlI vidyAeM haiM, pRSTApRSTa - pUche yA binA pUche zubhAzubha kahanevAlI vidyAeM bhI 108 haiM, jaise ki -aMguSTha prazna, aMguSTa vidyA, bAhu prazna, Adarza prazna / anya bhI aneka vicitra vidyAtizaya tathA nAgakumAra suvarNakumAra, Adi ke sAtha divyasamvAda isameM kahe jAte haiM, prazna vyAkaraNa kI parimita vAcanAeM haiM, saMkhyAta anuyoga dvAra, tathA ber3ha - zloka, niryukti, saMgrahaNI aura pratipattiyA~ ye saba saMkhyAtara haiM, aMga kI apekSA vaha dazavA~ aMga hai, eka zrutaskandha aura paiMtAlIsa isake adhyayana haiM, padapariNAma se aura anantaparyAyeM paiMtAlIsa uddezanakAla aura paiMtAlIsa hI saMkhyeya * --- hajAroM pada haiM, saMkhyeya akSara, haiM, parimita trasa va ananta sthAvara haiM tathA zAzvata aura kRta isameM nibaddha hai, prajJApana, prarUpaNa, hetu Adi se siddha jinapraNIta bhAva yahA~ kahe jAte haiM / darzana, nidarzana aura upadarzana se vizeSa kaha jAte haiM, phala sthiracetA vaha pAThaka evambhUta AtmAvAlA ho jAtA hai tathA zAstrokta vidyAoM kA yathArtha jJAtA va vijJAtA banatA hai, isa prakAra prazna vyAkaraNa meM caraNa karaNa kI prarUpaNA kI jAtI hai, yaha prazna vyAkaraNa dazavAM aMga varNana se pUrNa huA / sU0 58 1-62 lAkha 16 hajAra pada prathama vyAkhyA ke anusAra hote haiN| samuddezanakAla haiN| ananta gama arthajJAna

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[ 143 ] AcArya vijayapadmasUri ne apane 'zrI jaina pravacana kiraNAvalI' ke pRSTha 281 meM aura pro0 hIrAlAla kApar3iyA ne 'Agamo nuM digdarzana grantha ke pRSTha 113 meM prazna vyAkaraNa ke uparokta viSayoM kI carcA karate huye likhA hai ki " nandI sUtra meM ullikhita viSayoMvAlA bhAga viccheda yA lupta ho gayA hai, usake atirikta anya bhAga vidyamAna haiN| para vAstava meM yaha kathana sahI nahIM hai| kyoMki samavAyAMga aura nandI sUtra meM yaha kahIM bhI nahIM kahA gayA ki prazna vyAkaraNa meM 5 AzramoM aura 5 saMvaroM kA nirUpaNa hai| una donoM graMthoM meM isa sUtra ke 45 adhyayana batalAye gaye haiN| para upalabdha saMskaraNa meM utane adhyayana bhI nahIM haiN| aba hamArA dhyAna sthAnAMga sUtra ke 10 veM sthAna meM ullikhita "paNhA vAgaraNadasA' kI ora jAtA hai| usameM isa grantha ke 10 adhyayana batalAye gaye haiM / yadyapi vartamAna meM prApta prazna vyAkaraNa sUtra meM bhI 5 Azrava aura 5 saMvara rUpa 10 dvAra hai para sthAnAMga sUtra meM isake 10 adhyayanoM ke jo nAma diye haiM ve prApta sUtra se mela nahIM khAte / sthAnAMga meM 10 adhyayanoM ke nAma ye haiM"paNhAvAgaraNa dasANaM dasa ajmayaNA paM0 taM 0 -- (1) ubamA, (2) saMkhA, (3) itibhAsiyAI, (4) Ayariya bhAsiyAI, (5) mahAvIra bhAsiyAI, (6) khomaga pariNAI, (7) komala pasiNAI, (8) addAga pariNAI, (6) aMguThTha pariNA, (10) bAhupasiNAhaM / " dUsarI bAta yaha bhI hai ki paNhAvAgaraNa arthAt prazna vyAkaraNa sUtra ke isa nAma se yaha dhvanita hotA hai ki isameM prazna pUche gaye haiM aura unakA uttara diyA gayA hai / paNhAvA garaNAI arthAt praznavyAkaraNAni yaha bahuvacanAnta pada hai, isase isa sUtra meM bahuta se praznottara hone cAhiyeM para vartamAna meM jo prazna vyAkaraNa upalabdha hai usameM to na prazna pUchA gayA haina uttara diyA gayA hai| para binA pUche hI jambU svAmI ko Azrava aura saMvaravAle kahane kA ullekha kiyA gayA hai / yathA pravacanoM kA sAra " jambU ! iNamo aNhaya-saMbara - viNicchayaM pavayaNassa nissaMda | voccchAmi jicchayatyaM, suhAsithatyaM mahesIhi || 1 || " niSkarSa yaha hai ki upalabdha Agama nandI, sthAnAMga, samavAyAMga meM ulikhita prazna vyAkaraNa se bhinna hI hai| aba prazna yaha raha jAtA hai ki prAcIna prazna vyAkaraNa kaba lupta huA aura vartamAna prazna vyAkaraNa ne usakA sthAna kaba grahaNa kiyA ? isa sambandha meM mere

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[ 144 ] vicAra sukAva batalAne se pUrva dinambara granthoM meM prazna vyAkaraNa kA viSaya free kisa rUpa meM milatA hai; isako bhI jarA dekha lenA jarUrI hai| yadyapi digambara mAnyatA ke anusAra to 11 aMga Adi sabhI prAcIna Agama lupta ho cuke haiM phira bhI SaTkhaMDAgama, tatvArthavArtika Adi meM 11 aMgoM kA jo viSaya varNana batalAyA gayA hai usase digambara vidvAnoM kI isa sambandha meM kyA mAnyatA yA paramparA rahI hai isakI kucha kAkI mila hI jAtI hai| paM0 kailAzacandra zAstrI 'jaina sAhitya kA itihAsa - pUrva pIThikA' ke pRSTha 668 meM likhA hai "prazna vyAkaraNa-- AkSepa aura vikSepa ke dvArA aura naya ke Azrita praznoM ke vyAkaraNa ko prazna vyAkaraNa kahate haiN| unameM laukika aura vaidika arthoM kA nirNaya kiyA jAtA hai| " AkSepavikSepa hetunayAzritAnAM praznAnAM vyAkaraNaM praznavyAkaraNa, tasmillaukikavedikAnAmarthAnAM nirNayAH" ( ta0 vA0 pR0 72 ) AkSepaNI, vikSepaNI, saMvedanI, nivedanI, ina cAra kathAoM kA nirUpaNa karatA " hai... yaha aMga prazna ke anusAra naSTa, muSTi, cintA, lAbha, alAbha, sukha-duHkha, jIvita, maraNa, jaya, parAjaya, nAma, dravya, Ayu aura saMkhyA kA bhI prarUpaNa karatA hai ( SaTkhaM0 pR0 105 ) ( ka0 pA0 bhA0 1 pR0 131 ) prazna vyAkaraNa meM eka sau ATha prazna, eka sau ATha aprazna aura eka sau ATha praznApraznoM kA kathana rahatA hai| anya bhI aneka vidyAtizayoM kA tathA nAgakumAra, suparNakumAra tathA anya bhavanavAsI devoM ke sAtha sAdhuoM ke divya samvAdoM kA varNana rahatA hai / ( nandIsUtra 55 / samavA0 sU0 145 ) / " O aba yahA~ eka prazna aura upasthita hotA hai ki kyA SaTkhaNDAgama aura tatvArthavArtika ke samaya taka unameM ullikhita viSayavAlA prazna vyAkaraNa prApta thA yA sunI-sunAI paramparA ke AdhAra se unhoMne isakA viSaya nirUpaNa kiyA hai ? yaha to nizcita hai ki isa grantha meM aneka prakAra ke praznoM kI vyAkhyA yA uttara thA / para zvetAmbara aura digambara granthoM ke viSaya nirUpaNa meM jo thor3I bhinnatA hai vaha bhI vicAraNIya hai hI digambara granthoM meM ullikhita viSaya bhI prApta prazna vyAkaraNa meM nahIM milte| sAdhAraNatayA to yahI vicAra hotA hai ki naMdI sUtra ke nirmANa samaya taka aura vIra nirvANa 680 meM devadhiM gaNi ne AgamoM ko lipibaddha kiyA taba taka to sthAnAMga, samavAyAMga aura naMdI meM ullikhita viSayoM vAle Agama vidyamAna hoMge hI : para yaha bAta nizcita rUpa se nahIM kahIM jA sakatI kyoMki anya AgamoM ke sambandha meM bhI jo vivaraNa ina granthoM meM milate haiM ve upalabdha

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[ 145 ] AgamoM se pUrNa rUpa se mela nahIM khaate| kahIM adhyayanoM ke nAmoM meM antara hai to kahIM anya kisI bAtoM meN| isase yaha bhI sambhava hai ki purAnI paramparA kI ina sUtroM meM jaisI bhI vaha prApta thI, sthAna de diyA gyaa| Azcarya kI bAta hai ki isa prakAra se eka aMga sUtra jaisA viziSTa grantha viccheda ho to. usakA ullekha taka nahIM aura na usake badale meM dUsarA grantha usIke nAma se pratiSThita huA, use kaba va kisane banAyA aura sthAnApanna kiyA, isakA mI kisI ne kahIM bhI ullekha taka nahIM kiyA / chaThI zatAbdI ke prArambha meM lipibaddha kiye huye anya aMga sUtrAdi surakSita raha gaye aura kevala 10vAM aMga hI lupta ho gayA yaha bAta akharatI avazya hai| vizeSatayA jaba ki usake lupta hone ke kAraNa taka kA kahIM bhI ullekha taka nahIM milatA / aba hameM socanA yaha hai ki hama isa bAta kA patA kaise lagAyeM ki vartamAna meM upalabdha prazna vyAkaraNa kaba prakAza meM AyA ? moTe taura para to yahI kahA jA sakatA hai ki AgamoM ke lipibaddha kiye jAne ke samaya taka prAcIna prazna vyAkaraNa vidyamAna honA cAhiye / ataH chaThI zatAbdI ke bAda hI vartamAna prazna vyAkaraNa kI racanA huI hogI aura TIkAkAra ke samaya to prAcIna prazna vyAkaraNa to upalabdha thA hI nahIM aura vartamAna prazna vyAkaraNa hI unheM prApta thA / isaliye chaThI se 12 vIM zatAbdI ke bIca prAcIna Agama kA lupta honA aura vartamAna Agama kA prakAza meM AnA siddha hotA hai / para yaha bIca kA antara kAphI lambA hai| isalie hameM kucha aura gaharAI se khoja karane kI AvazyakatA pratIta hotI hai| merI rAya meM isake nimnokta upAya haiM 1-- upalabdha prazna vyAkaraNa ke pATha kI tulanA anya Agama Adi granthoM se kI jAya / aura yaha dekhA jAya ki kauna-kauna se prAcIna Agama se isa sUtra ke pATha kahA~-kahA~ kitane aMza meM mela khAte haiN| bhASA kI dRSTi se zabda rUpa Adi meM koI antara hai yA nahIM, arthAt anya AgamoM se kina-kina bAtoM meM antara AtA hai / zailI Adi kI dRSTi se bhI jahA~ jo antara ho usa para bArIkI se vicAra kiyA jAya / isa grantha meM 5 AzravoM aura ahiMsA ke jo aneka paryAyavAcI nAma Aye haiM unameM kauna se nAma nirUpaNa meM bhI koI bAta aisI ullikhita ho to isake nirmANa - samaya kA anumAna kiyA jA ske| kitane purAne haiN| viSaya dhyAna diyA jAya jisase prAcIna prazna vyAkaraNa meM jo-jo viSaya the una viSayoM kA nirUpaNa cAhe saMkSepa meM hI ho para kina-kina granthoM meM va kisa rUpa meM una viSayoM kI carcA

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[ 146 ] huI hai isakI khoja gaharAI aura bArIkI se honI caahiye| jaisA ki nepAla ke rAjakIya saMgrahAlaya meM jo isa nAma vAle pranya kI prati upalabdha pATha se bhinna prakAra kI batalAI jAtI hai usakA bhalI bhA~ti adhyayana kiyA jaay| isI taraha aMga vijjA Adi kaI grantha aise upalabdha hai jinakA viSaya-vivecana prAcIna prazna vyAkaraNa se kaI aMzoM meM mela khAtA huA najara AtA hai| jaisalamera, pATaNa bhaNDAra Adi meM kucha racanAyeM aisI haiM jinakA nAma yA viSaya prazna vyAkaraNa jaisA hai| udAharaNArtha pATaNa bhaNDAra ke siMghavI pAr3e ke. tAr3apatrita prati naM06 meM prazna vyAkaraNa TIkA cUr3AmaNi aura lIlAvatI kA ullekha pATaNa bhaNDAra sUcI meM isa prakAra milatA hai 1-prazna vyAkaraNa TIkA (cUr3AmaNi) pa0 156. Beginning : zAstrasyArame'zeSaduHkhaprakSAlanArtha maMgalArya ca maMgalaM cAbhipretArthamiSTa - devtaa| Colophon : evaM svabhedena vibhajed yAvat parijJAnamiti / cUDAmaNi TIkA smaaptaa| prathA 2300 zlokAnAM // 2-lIlAvatI pa0 156-163 Colophon :-prazna vyAkaraNa TIkAyAM lIlAvatyAM mayUravAhinI / jaisalamera bhaNDAra meM bhI jayapahur3a, prazna vyAkaraNa Adi kucha racanAyeM hameM dekhane ko milI thIM aura muni jinavijayajI jayapAhur3a ko chapavA bhI rahe the| mere kahane kA Azaya yaha kadApi nahIM hai ki ve racanAyeM prAcIna prazna vyAkaraNa se saMbaMdhita hai para khoja kI dizA-aisI jitanI bhI racanAyeM prApta ho unake adhyayana se----kucha na kucha mila sakegI hI imI saMbhAvanA se maiMne ina racanAoM kI carcA kI hai| pro0 zrI hIrAlAla kApar3iyA ne 'Agamo nuM digdarzana' ke pR0 200 meM yaha likhA hai ki kalpa bhASya kI gAthA 1308 va 11 meM kotaka, bhUti, prazna, praznAprazna, nimitta kA ullekha hai tathA ucchiSTa meM aMgUThe ke nakha, kapar3A, darpaNa, hAtha, talavAra, pAnI, bhIta, Adi meM devatA utara Ate hai aura unase prazna pUchanA-yaha pasiNa zabda se sambandhita hai| sthAnAMga meM prazna vyAkaraNa dazA ke 10 adhyayanoM ke nAmoM meM khomaga pasiNa bhI eka hai| sambhava hai usakA Azaya yaha ho ki kapar3e meM utarakara avatIrNa Aye huye devatA

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[ 14. ] se prazna puuchnaa| kalpa bhASya kI gAthA 1313 aura usakI TIkA meM cUr3AmaNi yanya kA ullekha hai jisase bhUta, bhaviSyat aura vartamAna ke lAbha aura alAbha kI jAnakArI mila sakatI hai| prAcIna prazna vyAkaraNa ke lupta hone kA eka yaha bhI kAraNa ho sakatA hai ki usameM zubhAzubha batalAne vAlI aneka vicitra vidyAyeM thIM aura una vidyAoM kA upayoga jaina muniyoM ke liye niSiddha hai ataH durupayoga hone kI sambhAvanA se usa anya ko pracAra meM nahIM rakhA gayA ho aura Azrava aura saMvara ke nirUpaNa karane vAle anya ko usI nAma se aura usI ke sthAna para pracArita va pratiSThita kara diyA gayA ho| prazna vyAkaraNa kA ullekha anya kisa-kisa Agama, niyukti, cUrNi, TIkA Adi granthoM meM milatA hai aura yadi kahIM isa anya kA uddharaNa bhI diyA gayA ho to usakI acchI taraha khoja kI jAnI caahiye| jisase uparokta Agama kI prAcInatA Adi ke sambandha meM vicAra karane meM suvidhA ho| prazna vyAkaraNa ke vivaraNa va prakAzita saMskaraNa ima sUtra para koI niyukti, cUrNi Adi prAcIna vivaraNa nahIM milate / saM0 1120 ke lagabhaga abhayadevasUri kI saMskRta TIkA hI sarvaprathama racI gaI jise droNAcArya ne saMzodhita kiyaa| usake bAda pArzvacandra sUri (16vIM zatI) ne rAjasthAnI gadya meM bAlAvabodha nAmaka bhASATIkA bnaaii| tadanantara ajitadeva sUri (17vIM zatI ke prArambha) ne dIpikA nAmaka saMskRta TIkA kI racanA kI jo abhI taka aprakAzita hai (mUla grantha kA parimANa karIba 1300 zlokoM kA hai / abhayadeva sUri kI TIkA kA parimANa jaina pranyAvalI ke anusAra 4600 zlokoM kA hai|) saMvat 1763 ke AsapAsa jJAnavimala sUri ne isa sUtra kI vRtti vanAI jo do bhAgoM meM mukti vimala jaina granthamAlA dvArA saM0 196365 meM prakAzita ho cukI hai| dayA vimala jaina granthamAlA dvArA saM0 1989 meM prazna vyAkaraNa ke isa sUtra ke Azrava dvAra kA gurjara bhASAnuvAda prakAzita huA hai| usake prArambha meM kavara pRSTha para isa sUtra kA racayitA bhadrabAhu svAmI batalAyA hai, patA nahIM usakA AdhAra kyA hai ? anta meM isa vivaraNa ko jJAnavimala sUri viracita likhA gayA hai| sambhava hai zAna vimala sUri kI TIkA para yaha gurjara bhASAnuvAda AdhArita ho| isa sUtra kA sarvaprathama prakAzana rAya dhanapata siMha bahAdura ne saM0 1933 meM kiyA thA. jisameM abhayadeva sUri kI TIkA ke sAtha bhagavAna vijaya kRta

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[ 148 ] bhASA bhI sammilita hai / tadanantara Agamodaya samiti kA saTIka saMskaraNa niklaa| ajita deva sUri racita dIpikA devacandra lAlabhAI pustakoddhAra phanDa se prakAzita hone kI yojanA hai| vaise prazna vyAkaraNa ke Tabbe kI to bahuta-sI pratiyAM milatI haiM / prastuta Agama ke prAcIna saMskaraNa meM to bahuta-sI vidyAyeM sammilita thIM isaliye usakA vizeSa mahatva thA hI para upalabdha saMskaraNa bhI kaI dRSTiyoM se bahuta hI mahatvapUrNa hai / 5 Azrava aura 5 saMvara dvAra ke sambandha meM svatantra rUpa se yahI eka grantha hai| itanA hI nahIM, prAsaMgika rUpa meM isameM bahuta-sI aisI bAteM ullikhita haiM jinase prAcIna saMskRti kI acchI phAMkI milatI hai| ataH sAMskRtika dRSTi se bhI isa grantha kA mahatva hai / 5 Azrava aura ahiMsA ke paryAyavAcI nAma bhI zabdakoza kI dRSTi se mahatva ke hai| 1 aneka prakAra ke jIva-jantuoM kA ullekha huA hai| hiMsA ke kAraNa, hiMsaka loga, jAti va deza, hiMsA kA phala, naraka yAtanA, isI taraha corI karanevAle aura unako milane vAle daNDa Adi kA varNana tatkAlIna daNDa-vyavasthA kI acchI jAnakArI detA hai / usa samaya ke sAmudrika vyApAra kI bhI kucha phAMkI mila jAtI hai| cauthe Azrava dvAra ke prasaMga meM zrIkRSNa aura unake parivAra kA varNana hai| isa varNana meM zrIkRSNa kI jIvana-ghaTanAoM ke kucha mahatvapUrNa saMketa milate haiN| striyoM ke liye jo saMgrAma huye usake udAharaNa meM sItA, draupadI, rukmaNI, padmAvatI, tArA, kAMcanA, rakta subhadrA, ahilyA, svarNagulikA, kinnarI, svarUpavatI, vidyunmatI, rohiNI kA nAmollekha hai| inameM se kAMcanA, ahinnikA, kinnarI, svarUpA aura vidyunmatI ke kathA prasaMga to ajJAta se haiM / isa sUtra meM bahuta-se dezoM, mleccha jAti, zastra, battIsa lakSaNa, ratna, vastrAlaMkAra, muni upakaraNa, vAdya, strI-puruSa kalA, Adi aneka bAtoM kA ullekha prAsaMgika rUpa meM huA hai / kucha vyAkaraNa sambandhI ullekha hai / yuddha Adi kA varNana bhI mahatvapUrNa hai| saMkSepa meM prAcIna saMskRti ke adhyayana kI acchI sAmagrI isa sUtra meM pAI jAtI hai, itanA hI kahanA paryApta hogA kyoMki vizeSa vivaraNa dene kA yahA~ avakAza nahIM hai| isa sUtra kA gujarAtI anuvAda muni choTAlAlajI ne saM0 1986 meM ahamadAbAda meM kiyA thA jo zrI lAghAjI svAmI pustakAlaya, lIMbar3I se usI saMvat meM prakAzita ho cukA thaa| isa sUtra kA eka sundara saMskaraNa hindI anuvAda saMskRta vAyA aura TippaNiyoM ke sAtha hastImalajI surANA, pAlI ne

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/ 144 ] san 1950 meM prakAzita kiyA thaa| sthAnakavAsI muni hastImalajI ne isa saMskaraNa ko teyAra karane meM kAphI zrama kiyA hai| pariziSTa meM zabdakoza aura TippaNiyA~ dekara isa saMskaraNa kA mahatva aura bhI bar3hA diyA hai| anta meM pAThAntara bhI diye gaye haiN| prArambha meM prAkathana bhI mahatva kA hai| arthAt sabhI dRSTiyoM se yaha saMskaraNa apanA viziSTa sthAna rakhatA hai| vaise isake bAda saM0 2006 meM ghevaracandajI bAMThiyA ke anuvAda ke sAtha agaracanda bherudAna seThiyA ke yahA~ se bhI isI grantha kA saMskaraNa prakAzita ho cukA hai| sthAnakavAsI muni ghAsIlAlajI ne sthA0 sampradAya mAnya hara AgamoM para saMskRta TIkA aura hindI, gujarAtI anuvAda taiyAra kiye haiM unameM bhI prazna vyAkaraNa prakAzita ho cukA hai| mUla pATha ko puphpha bhikhkhujI ne 'muttAgama' meM prakAzita kiyA hai| aura sAgarAnanda sUrijI ne pAlItANA ke Agama maMdira meM jaba sUtroM ko zilApaTa para khudavAye the usa samaya AgamoM ke mUla pATha ko bar3e akSaroM meM chapavAyA gayA thA, usameM prazna vyAkaraNa hai hii| tadanantara sUrata meM tAmra patroM para Agama khudavAye gaye the| abhI muni puNya vijayajI ne aneka pracIna hastalikhita pratiyoM ke AdhAra se isa grantha kA sarvottama saMskaraNa taiyAra kiyA hai| isa taraha isa Agama ke sambandha meM samayasamaya anekoM vyaktiyoM ne ullekhanIya kArya kiyA para abhI sAMskRtika adhyayana prastuta kiyA jAnA apekSita hai| -

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bauddha sAhitya meM bhagavAn mahAvIra sAdhvIat saart burAI ke pratIkAra kA itihAsa utanA hI purAnA hai jitanA usakI abhivyakti kA / patana bahumukhI hotA hai| ataeva ekamukhI prayatna se usakA pratIkAra bhI asaMbhava hai| burAIyoM ke zaila ke pradhvaMsana ke lie caumukhI prahAroM kI apekSA hai / yahI kAraNa ho sakatA hai ki I0 pU0 chaThI zatAbdI meM patanazIla tathA jar3atAkAnta mAnava mastiSka meM krAnti-svara ma~kRta karane samagra bhUmaNDala para anekoM divya vibhUtiyA~ avatarita huiiN| isIlie vaha yuga 'abatAravAda' kI abhidhA se abhihita hotA hai / vaha yuga bauddhika uthala-puthala kA yuga thA / bauddhika becainI, zaMkA tathA kolAhala usa yuga kI pramukha vizeSatAeM thiiN| yaha kahanA bhI atiraMjita na hogA ki vaha kAla manuSyoM kI cintana gutthiyoM ko ulajhAne va sulajhAne ke lie bhI atyanta mahatvapUrNa thA / isa avasara se kevala bhAratavarSa hI lAbhAnvita nahIM ho rahA thA, apitu samagra bhUmaNDala hI isa abhinaya kA raMgamaJca banA huA thA / usa samaya videzoM meM jahA~ cIna meM 'lAojI' tathA 'kanphyUsiyasa', yUnAna meM pithegorasa, IrAna meM pArasI dharma ke paigembara arathustra aura pilastIna meM do paigembara 'jiremiyA' tathA 'ijakila' jaise mahAn cintakoM ne janma pAkara vahA~ ke kaNa-kaNa ko nava nava unmeSa diye, vahA~ bhAratavarSa mI dArzafor tathA bauddhika vicAroM kA jamaghaTa banA huA thA / isa choTe se bhUmaNDala para eka sAtha sAta dharma tIrthakaroM kA vihAra hI isakA puSTa pramANa hai / ' inameM prathama pA~ca dharmanAyakoM ke abhimata- bIja yadyapi yatra-tatra bikhare prApta ho sakate haiM para na unakA jIvita saMgaThana hameM vartamAna meM upalabdha hai aura na sAhitya va itihAsa meM unheM bahuta unnata sthAna milA hai| viSaya meM vicAra karanA prastuta nibandha kA viSaya nahIM / ataH unake vartamAna meM jinakA dravya, kSetra, kAla aura bhAva kI dRSTi se adhika naika 1 - pUrNa kAzyapa, maMkhaliputtagozAla, ajita kezakambalI, prakudha kAtyAyana, saMjaya belapitta, nimgaNTha nAtaputta, tathAgata gautama /

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[ 151 Tya tathA sAmajasya rahA hai ve bhagavAn zrI mahAvIra tathA mahAtmA buddha aitihA.. sika yuga-puruSa ke rUpa meM hamAre sAmane Ate haiN| itihAsajJoM ke analpa AyAsa ne isa tathya ko pUrNa anAvRta kara diyA hai ki bhagavAna mahAvIra tathA mahAtmA buddha samasAmayika the| aneka suprasiddha purAtatvavettAoM ke cira manthana ke bAda munizrI nagarAjajI ne tathya prastuta kiyA hai ki bhagavAna mahAvIra tathA buddha kI samasAmayikatA I0 pU0 582 se I0 pU0 527 taka (55 varSa) rhii| dharma-pracAra kI samasAmayikatA I0 pU0 547 se 527 (20 varSa) taka rhii| tAtparya kI bhASA meM ukta donoM mahApuruSa sama samaya meM hone vAle prAcIna bhArata ke mahAn svataMtra vicAraka the| donoM ke jIvanaprasaMga atIva hI sumadhura, anekoM ke lie preraNApada tathA mArgadarzaka rahe haiN| ve donoM vibhUtiyA~ vihAra gaNa rAjya meM rAjakumAra ke rUpa meM hamAre samakSa aaii| donoM ne yauvana kI mAdakatA meM apAra rAjya-vaibhava chor3a, sAdhanA kA kaThora mArga cunaa| donoM hI zramaNa saMskRti ke unnAyaka va bRhat bhikSu-saMgha ke adhipati bane / donoM kI hI upadeza-saritAe bihAra pradeza, vizeSataH rAjagRhI, nAlandA, zrAvastI Adi ke aMcala meM kala-kala ninAda karatI huI vhiiN| aDhAI hajAra varSa kI sudIrgha avadhi ke bAda bhI donoM kI mahanIyatA tathA prazasyatA ke aMkura koTi koTi janatA ke hRdaya-kSetra meM upta hai| ukta anekoM bAhya samAnatAe~ jahA~ unako ekatA ke sUtra meM pirotI pratIta hotI hai vahA~ anekoM ullekha unake antara sAmya ko prastuta karanevAlI paryApta sAmagrI prastuta karate haiN| jaise ve donoM zAMti aura ahiMsA ke parama upAsaka tathA pracAraka the| donoM ne jAtivAda tathA varNa vyavasthA ko atAtvika ghoSita karate hue unakA ugra virodha kiyaa| donoM hI pravrajyA tathA aparigraha ke Adarza patha ke pathika va upadeSTA the| donoM hI nirvANavAdI the| donoM ke upadeza apane-apane AgamoM meM saMgrahIta hai| zrI mahAvIra ke anuyAyI inheM suttAgama kI abhidhA se abhihita karate haiM to bauddha bhI apane suttapiTaka ke pAMco nikAyoM ko dIghAgama, majmiyAgama, saMyuttAgama, aMguttAgama aura khuddagAgama kahate haiN| yahA~ taka ki marvAstivAda Adi nikAya to Agama zabda hI prayukta karate hai| Agama kI bhA~ti piTaka zabda bhI donoM paramparAoM meM mAnya rahA hai| jaina apanI aMgAgama-saMhitA ko gaNi-piTaka kahate haiM, vahA~ bauddha unheM tripiTaka saMjJA dete haiN| viSaya tathA pratipAya kI dRSTi se bhI kaI prantha bahuta sAmaJjasya rakhate haiN|

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[ 152 ] jaise nizItha aura vinayapiTaka, sUtrakRtAMga aura dIrghanikAya, sthAnAMga, aMgutara nikAya Adi / jainAgama tathA bauddha vAGmaya ke adhyayanakAla meM pratIta hotA hai ki mAno hama eka hI vAyu maNDala meM zvAsa le rahe haiN| eka hI samAja, bhUbhAga tathA vAtAvaraNa meM vicara rahe haiM, niSkarSa kI bhASA meM bhagavAn mahAvIra tathA mahAtmA buddha ke jIvana tathA pAripAzvika vAtAvaraNa meM hama jitanI Azcaryajanaka samAnatAeM pAte haiM, unakA zatAMza bhI tatkAlIna tathAkathita tIrthakaroM meM nahIM pAte / bhagavAn mahAvIra evaM mahAtmA buddha ke bahumukhI vyaktitva ne kramazaH jena aura boddha vAhamaya meM vizleSaNa ke sAtha atyanta nikhAra pAyA hai| yaha asvAbhASika bhI nahIM; na hI isameM koI navInatA bhI hai| para jijJAsA kA viSaya to yaha hai ki ve donoM mahApuruSa eka dUsare ke sAhitya darpaNa meM pratibimbita hue haiM yA nahIM ? yadi hue haiM to kaise ? bartamAna anAvRta hotA hai / atIta hotA hai kAla kI ananta paratoM se AvRta / una paratoM ko dUrakara atIta ke paryavekSaNa ke lie sAhitya hI hamArA ekamAtra AdhAra ho sakatA hai| ataH donoM mahApuruSoM ke jIvana kA pratinidhitva karane vAle sAhitya ke paThana se, hamAre kitane hI ubharate hue prazna svataH samAhita ho sakate haiM ki kAlakrama tathA jIvana vyavahAra se nikaTatama hone bAlI donoM vibhUtiyA~ kyA kabhI milI bhI haiM ? yadi hA~ to unake tathA unake anuyAyiyoM ke pArasparika sambandha kyA tathA kaise raheM hoMgeM ? unakI pArasparika tatva - carcAeM kyA rahI hoMgIM ? jaina aura bauddha sAhitya meM kramazaH mahAvIra kA kyA sthAna rahA hai Adi-Adi / vastutaH ye prazna Aja ke cintakoM tathA itihAsoM ko vizeSa cintana ke lie prerita karate haiM / donoM paramparAoM ke sAhitya - paryavekSaNa se yaha tattva spaSTa ho jAtA hai ki ve donoM mahApuruSa eka hI grAma tathA nagara meM, eka sAtha kaI bAra vihAra kara cuke haiM, lekina ve kabhI sAkSAt mileM hoM yA tattva carcAeM kI hoM, aisA ullekha kahIM nahIM miltaa| hA~, unake ziSya Apasa meM anekazaH mile haiM, aneka bAra carcAeM bhI kI haiN| ho sakatA hai vaha yuga Aja kI bhA~ti samantraya priya nahIM thaa| yahI kAraNa ho sakatA hai ki kisI bhI dharmAcArya ne milana ke madhura vAtAvaraNa meM samanvaya kI bAteM kI hoM, aisA ullekha upalabdha nahIM hotA / Azcarya taba hotA hai jabaki samasAmayika hone para bhI mahAtmA buddha ke viSaya meM jainAgamoM ko hama nitAnta mauna pAte haiN| yadyapi unakI mAnyatAoM

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1 156 ] ke bIja abazya yatra-tatra vikIrNa milate haiN| sUtrakRtAMga meM jahA~ itara darzanoM, . abhimatoM kI mImAMsA kI gaI hai vahA~ svalpatama bauddha-mAnyatAoM kA bhI prasaMgopAta jikra huA hai| phira bhI nAmollekha purassara tatsambandhI kucha bhI varNana nahIM miltaa| isake viparIta bauddha sAhitya bhagavAn mahAvIra ke viSaya meM atIva mukhara hai| ma. buddha sahita unake samaya meM sAta dharmanAyaka mAratabhUmi meM vihAra karate the| jinameM unakA (buddha kA ) sambandha, acchA yA burA sabase adhika mahAvIra ke sAtha rahA hai, yaha tripiTaka svayaM batalA rahe hai| hamArA svataMtra yA madhyastha cintana yaha nirNaya karatA bhI nahIM hicakicAtA ki mahAtmA buddha, bha0 mahAvIrake sAtha AkrAmaka, AkSepAtmaka va nindAtmaka dRSTi se peza Aye haiN| unakI khaNDanAtmaka dRSTi prakhara rahI hai| bauddha sAhitya meM bha0 mahAvIra kA kyoM sthAna rahA hai| isI pratipAdya ko lekara lekhinI maMjila kI ora bddh'egii| ___ yaha spaSTa hai ki bauddha sAhitya ke AdhAra para hama mahAvIra ke yathArtha vyaktitva ko kabhI nahIM pA skte| para itanA to avazya jAneMge ki buddha mahAvIra ko kisa dRSTi se dekhate the ? bhagavAn mahAvIra tathA mahAtmA buddha donoM ne hI tatkAlIna janabhASA meM apanI upadeza-saritAeM pravAhita kii| vaha jana bhASA mAgadhI thii| bhagavAn mahAvIra ne jisa bhASA ko apanAyA vaha ardhamAgadhI khlaaii| samagra jainAgama usImeM saMkalita hue| bhagavAna buddha ke upadeza vAkyoM ko 'mAgadhI' meM 'paliyApa' kahA jAtA thaa| kAla-pravAha se vahI zabda buddha-vacanoM kI bhASA kA pratIka bana gyaa| vahI Aja pAlI bhASA ke nAma se jana-jana ke mukha para mukharita hai| sArAMza meM mahAtmA buddha ke upadezoM kA saMkalana karanevAlI pAlI bhASA hai| mahAtmA buddha ke parinirvANa ke bAda I0 pU0 400 meM rAjagRhI ke vebhAra giri kI saptapaNI guhA meM mahAkAzyapa prabhRti 500 arhat micI kI virAT saMgIti huii| usameM bauddhadharma ke AdhAra pranyoM-tripiTaka aura nikAyoM kA bartamAna rUpa meM saMkalana huaa| usI bauddha sAhitya meM bhagavAna mahAvIra, unake siddhAnta, unakI mahattA yA nyUnatA, saMgha, sarvazatA Adi ko abhipreta kara anekoM ullekha milate hai| kyA bauddha sAhitya meM ullikhita nAthaputtAdi nAma mahAbIra ke hI ghotaka haiN|

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[ 154 ] bauddha sAhitya meM sAta tIrthakaroM ke abhidhAna ke sAtha kaTTA nAma -1 -nimgaNTha nAtapurA, nAthaputa tathA nATaputa milatA hai| vaha bhagavAn mahAbIra ke liye hI prayukta ho sakatA hai / kyoMki jainAgamoM meM prayukta NAyaputta yA jAtaputta se yaha bahuta sAmya rakhatA hai| 1 se sambandhita nAma hai| vizeSaNa prayukta hue haiN| nivRta nAma se abhihita mahAvIra ke kula kA nAma 'jJAta' thA / jaina paramparA ke anusAra nAyaputta yA jJAtaputra bhagavAn mahAvIra ke pitRvaMza unake lie jJAta, zAtakula nivRta aura zAtakulacandra bhagavAn ke pitA ko ( siddhArtha ko ) bhI zAtakula kiyA gayA hai| isase siddha hotA hai ki bhagavAn agastya siMha sthavira tathA A0 jinadAsa mahattara ke anusAra 'jJAta' kSatriyoM kI eka jAti thI / 'jJAta' se ve zAtakula utpanna siddhArtha kA grahaNa karate haiN| aura 'zAtaputra' se bhagavAn mahAvIra kA / " I AcArAMga sUtra meM bhagavAn mahAvIra ko kAzyapagotrI kahA gayA hai| ve ikSvAkuvaMza meM paidA hue, yaha bhI ullekha milatA hai / bhagavAna RSabhanAtha starkuvaMzI aura kAzyapagotrI the / ataH ve Adi kAzyapa kahalAte the aura mahAvIra bhI kAzyapa nAma se prasiddha the / isa dRSTi se pratIta hotA hai ki jJAtR yA jJAta kAzyapa- gotriyoM kA avAntara bheda rahA hogA / haribhadrasUri ne jJAta kA artha 'udAra kSatriya siddhArtha' kiyA hai / pro0 vasantakumAra caTTopAdhyAya ne likhA hai ki licchaviyoM kI eka zAkhA 'nAya' yA nAta thI / zvetAmbara aMga AgamoM meM 'nAya dhammakahA' nAmaka eka Agama hai / yahA~ prayukta 'nAya' zabda bhagavAn mahAvIra kA hI dyotaka hai| digambara AmnAya meM 'nAmA' ke sthAna para 'nAthadhammakahA' kA prayoga huA hai / mahAkavi dhanajaya ne bhagavAn mahAvIra ko 'nAthavaMzI' mAnA hai| ataH ve unako 'nAthAnvaya' nAma se sambodhita karate haiN| ataH yaha spaSTa hai ki bauddha sAhitya meM 'nAthaputta' yA nAtaputta' bhagavAn mahAvIra ke liye hI prayukta hue haiM / 1 - (ka) gAyakulAppabhUya, siddhatthakhattiya suteNa / a0 cU0 (kha) NAyAnAma khattiyANaM jAtivisesI, tammi saMbhUo siddhattho, tassa puto NAyaputtI / ji0 cU0 pR0 221 2- jJAtaH-udAraH kSatriyaH siddhArthaH tatputreNa / hA0 TI0 pra0 116 3. sammatinaI ti ro, mahAvIro'ntyakAzyapo / ---- nAthAnvayo varddhamAno, yatIrthamiha sAmpratam //

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[ 15 ] bauddha vidvAna vartamAna jaina paramparA meM pracalita gAtaputta tathA nAyaputa kA . hindI rUpAntara zAtaputra tathA zAtaputra ke samAna hI nAthaputta yA nATaputta kA bhI zAt putra artha karate hai| isa 'zAta' zabda ke AdhAra para hI ve mahAvIra kA sambandha vihAra ke bhUmihAroM kI 'jathariyA' jAti se jor3ate haiN| jaina bhI isI zabda ke AdhAra para bhagavAna mahAvIra ko zAtakulotpanna mAnate hai| lekina 'nAtha' 'nAta' aura 'nAya' kA artha abhIbhI cintanIya bana rahA hai| __AcAryazrI tulasI aura munizrI nayamalajI Tamakora dvArA likhita 'bhagavAn mahAvIra zAtaputra the yA nAgaputra ?' zIrSaka lekha se saMketa milatA hai ki ukta zAta yA zAta donoM zabda yathArtha nahIM hai| usake anusAra mahAvIra kA kula 'nAga' honA caahiye| 'NAya' kI saMskRta chAyA sAta ora nAga donoM ho sakatI hai| AgamoM kA vyAkhyAtmaka sAhitya, jisameM cUrNiyoM kA sthAna sarvaprAcIna tathA pramukha rahA hai, meM hameM zAta yA NAyaputta hI milatA hai| TIkAkAla meM isake artha kA bhrama huA hai| lekina sarvaprathama TIkAkAra zrI abhayadevasUrine 'NAya' kA artha 'nAga' bhI kiyA hai| unhoMne aupapAtika sUtra 14 kI vRtti meM nAya kA artha 'zAta' (ikSvAkuvaMza kI eka zAkhA) athavA 'nAga' (nAgavaMzI) kiyA hai| isI Agama ke 27veM sUtra kI vRtti meM unhone 'NAya' kA mukhya artha nAgavaMzI' aura gauNa artha 'zAtavaMzI' kiyA hai| itihAsajJoM kI dRSTi meM 'jJAta' nAma kA koI prasiddha vaMza nahIM huA hai| 'nAga' vaMza bahuta prasiddha rahA hai| bhagavAn mahAvIra ke yuga meM 'nAga' loga vezAlI yA usake AsapAsa rahate the| prazna yaha hotA hai ki yadi bhagavAn mahAvIra ko nAgavaMzI mAneM to jainAgamoM meM prayukta nAta yA gAtta tathA bauddha sAhitya meM prayukta 'nAtha' zabda kaise saMgata ho sakate haiM ? prazna sahaja hai| prazna kA samAdhAna sahaja na bhI hoM para hotA avazya hai| hama jainAgamoM ke zabda prayoga ko dhyAna se par3hate haiM to patA calatA hai ki unameM 'ta' kA prayoga pracura mAtrA meM huA hai| aneka varSoM ke sthAna meM 'nakAra' kA Adeza huA hai| jaise:-pattovaga-pattovate (sthAnAMga 128) sabbAo-savvAto (sthAnAMga 306) rasAyaNe-rasAttaNe (sthA0 611 sayaM-sataM (sthA0 113) / isI prakAra saMbhava hai, bauddha sAhitya meM 'ga' ke sthAna para 'tha' prayukta huA ho| dUsarI dRSTi se dekheM to patA calatA hai ki mAgadhI bhASA ke anusAra sAta

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[ 156 ] kA nAtha nahIM bana sktaa| vahA~ ke sthAna meM nyaNyazajAMnA' sUtra ke dvArA 'ba" Adeza hotA hai| isa dRSTi se jJAtA kA mAgadhI rUpAntara 'AtA' hotA hai| ataH bhagavAna mahAvIra yadi zAtaputra hote to vahA~ nAthaputta ke badale 'Ataputta' prayoga milanA cAhiye thaa| para aisA nahIM huaa| ataeva vidita ho ki 'nAgaputa' ke parivartita rUpa nAtaputta kI taraha bauddha-sAhitya meM bhI 'nAgaputta' kA hI rUpAntara nAthaputta hai| anda, ekabAra hama artha kI gaharAI taka na bhI jAeM to bhI yaha to niHsaMkoca mAna sakate haiM ki 'nAthaputta' zabda bhagavAn mahAvIra ke liye hI vyavahRta huA hai| usake sahacarita 'nimgaNTha' zabda se yaha vizvAsa aura bhI dRr3ha ho jAtA hai| kyoMki yaha zabda jaina zramaNoM kA hI dyotaka tathA paryAyAdhika hai| uttarAdhyayana kI vRtti meM pA~ca prakAra ke zramaNoM kA ullekha milatA hai| jese nirgrantha, zAkya, tApasa, gairuka tathA aajiivk| unameM bhagavAna mahAvIra tathA pArzva kI paramparA ke zramaNoM ko nirgrantha kahA gayA hai| bauddha sAhitya meM sthAna sthAna para ullikhita 'nigaNTho nAthaputto, saMghIcecavagaNIca gaNAyario, dhJAtA, yasassI, tityakaro, sAdhu sammato, rataja, cira pavajitto, addhagato bayoanuppato' bhI isI ora saMketa karate hai| bauddha sAhitya meM bhagavAna mahAvIra se sambandhita anekoM ullekha milate haiN| unameM se kucha ghaTanA-pradhAna haiM, kucha aupadezika tathA tAttvika haiN| pratyeka ullekha ke pIche bha0 mahAvIra kI, unakI mAnyatAoM kI, unake saMgha kI nyUnatA pradarzita kara zrI buddha ke unnayana kI bhAvanA balavatI pAI jAtI hai| bauddhasAhitya bahuta saja-dhaja ke sAtha hamAre sAmane prastuta hotA hai| apane siddhAMtoM ko tathA zikSAoM ko kisI ghaTanA se jor3akara prakAzita karanA bauddha sAhitya kI zailI kA pramukha vaiziSThya rahA hai| jainAgamoM meM isa zailI kA pUrNataH abhAva hai| bauddha sAhitya meM bhagavAna mahAvIra ke viSaya meM kahA~, kyA, kisa prakAra kA ullekha milatA hai-yahI isa prastuta nibandha kA pramukha viSaya hai| unakA vizleSaNa tathA sUkSma mImAMsA prastuta lekha kA viSaya nhiiN| tathApi yathA saMbhava svalpatama cintana kA bhI prayAsa ho sakegA, aisI AyA hai| 1-dIrSanikAya brahmajAla sUtra /

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[ 157 1 zrAvaNya phala pRcchA : 1 aisA maiMne sunA :-- bhagavAna (buddha) rAjagRha" ke jIvaka kaumAra bhRtya ke Amravana meM sAr3he cAra sau kSuioM ke mahAmi saMgha ke sAtha bihAra karate the usa samaya pUrNamAsI ke uposatha ke samaya, cAturmAsa kI kaumudI se pUrNa pUrNimA kI rAta ko rAjA mAgadha, ajAtazatru vedehIputra, rAjAmAtyoM se ghirA huA, uttama prAsAda ke Upara baiThA huA thA / taba usa dina rAjA ajAtazatru ne pUrNimA ke uposatha kA udAna kahA- "aho ! kaisI sundara cAMdanI rAta hai ? kaisI ramaNIya darzanIya prAsAdika lakSaNIya cAndanI rAta hai !! kisa bhramaNa yA brAhmaNa kA satsaMga kareM ? jisakA satsaMga hamAre citta ko prasanna kare / " aisA kahane para eka rAjamantrI ne rAjA ajAtazatru se kahA - "mahArAja ! yaha jo pUrNa kAzyapa, saMgha-svAmI, gaNa-adhyakSa, anubhavI, cirakAla se prabrajita, bahuta logoM se sammAnita jJAnI yazastrI tIrthaMkara vayovRddha hai| mahArAja ! usI pUrNa kAzyapa se dharmacarcA kreN| usake sAtha thor3I sI dharma carcA karane para ApakA cita prasanna ho jAegA / " usake aisA kahane para magadha rAja mauna rhaa| dUsare mantrI ne kahA - "yaha khalI gozAla saMghasvAmI, ityAdi hai / " para magadharAja cupa rahA / isI prakAra anya mantriyoM ne, ajita keza kambalI, prakudhakAtyAyana, saMjaya belIputta Adi ke satsaMga ke lie kahA para rAjA mauna rahA / anya mantrI ne kahA- "mahArAja ! yaha niggaNTha nAthaputta saMghasvAmI hai| unase dharma - carcA kareM / " para rAjA mauna rahA / isa samaya jIvaka kaumArabhRtya magadharAja ke pAsa baiThA thA / magadharAja ne usakI ora saMketa karate hue kahA - "saumya jIvaka ! tuma bilakula mauna kyoM ho ?" 1 - dIrghanikAya - sAmaJJaphalamutta 112 2 - yaha magadha deza kI rAjadhAnI thI / magadha deza vartamAna gayA tathA paTanA jile ke bIca phailA huA hai| tAtkAlika samRddhizAlI nagaroM meM vaha eka thA / pracura vaibhava ke kAraNa hI vaha magadha dezatilaka tathA sarvakAmaprada kahalAtA thA / pA~ca parvatoM ke madhya sthita hone ke kAraNa vaha paMcazelapura ke nAma se bhI prakhyAta thA / 3 - rAjagRha kA pramukha rAjavaidya /

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[ 158 ] jIvaka-"mante ! ye aheta, sampa-saMkha, mere Ama ke bagIce meM sAr3he bAraha sau bhikSuoM ke mahAbhikSu saMgha ke sAtha vihAra kara rahe haiN| una bhagavAn gotama kA aisA maMgalayaza phailA huA hai-vaha bhagavAn aIt, samyaka sambuda, vidyA aura caraNa se yukta, sugata, lokavid, puruSoM kA damana karane ke lie adabhuta cAbuka savAra, deva manuSyoM ke zAstA buddha bhagavAn haiN| mahArAja ! Apa unake pAsa caleM / dharma-carcA kreN| aisA karane se kadAcit ApakA citta prasanna ho jaae|" yaha suna magadharAja ne hastisainya taiyyAra karane kA Adeza diyaa| antApura sahita rAjA, jahA~ bhagavAn the, vahA~ gyaa| bhagavAn ko abhivAdana kara, mikSa-saMgha ko hAtha jor3a eka ora baiTha gyaa| bhagavAn se nivedana kiyA"bhagavAn ! maiM Apase kucha pUchanA cAhatA hU~, kRpayA anumati deN|" "mahArAja ! jo cAheM pUcha sakate haiN|" "bhante ! jo hasti-ArohaNa, azva-ArohaNa Adi Adi aneka prakAra kI kalAe haiM unake AdhAra para, pratyeka vyakti apanI-apanI jIvikA kA nirvAha karate hue sukhI rahatA hai / yaha unakA pratyakSa phala hama dekhate haiN| bhante! kyA isI prakAra zrAmaNya ( sAdhutva ) kA bhI koI pratyakSa phala milatA hai ?" __mahArAja ! kyA isI prazna kA anya zramaNa-brAhmaNoM se bhI uttara jAnA "bhante / jAnA hai|" "mahArAja ! yadi Apako bhArI na ho to batAie, unhoMne kyA uttara diyaa| "bhante ! mujhe koI bhArI nahIM, yadi bhagavAn yA unake samAna koI baiThA ho|" "to mahArAja ! kheN|" "bhante ? maiMne pUrNa kAzyapa se zrAmaNya kA pratyakSa phala pUchA to usane akriyAvAda kA varNana kiyaa| makkhaligosAla ne devavAda kA, ajitakezakambalI ne ucchedavAda kA, prakudakAtyAyana ne akRtavAda kA, saMjayavelaThiputa ne anizcitavAda kA varNana kiyaa|

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[ 19 ] - nimgaNTha nAthaputa se isI prakAra pUchane para usane caturyAma sambara kA prati- . pAdana karate hue kahA-mahArAja! nimgaNTha ina cAra sambaroM se saMbaMta rahatA hai| isalie vaha nirmanya, gavAtmA, yatAtmA aura sthitAtmA kahalAtA hai| bhante ! isa prakAra zrAmaNya kA pratyakSa phala pUchane para niggaNTha nAthapura ne caturyAma sambara kA varNana kiyaa| jaise ki mante ! pUche Ama aura jabAva de kaTahala kA, pUche kaTahala aura jabAva de Ama kaa| bhnte| maine socAkaise mere jaisA koI rAjA apane deza meM basane vAle kiso zramaNa yA brAhmaNa ko deza-nikAlA de| yaha soca maiMne na unake vacana kA abhivAdana diyA aura na nindA / cupacApa Asana se uTha cala diyaa| bhante ! aba zrAmaNya kA pratyakSa phala Apa hI btaaeN| samIkSA uparokta ullekha satya ke kitanA nikaTa hai yaha jaina-darzana tathA mahAvIra ke siddhAntoM ke vijJa svataH hI nirNaya kara sakate haiN| jaina siddhAnta ke anusAra madhya ke vAvIma tIrthakara hI caturyAma-saMvara ke prarUpaka the| prathama va antima tIrthakara to 'paMcamahAvatAtmaka' dharma ke pravartaka the|' jaba bha0 mahAvIra caturyAma-saMvara ke prarUpaka the hI nahIM to magadharAja ke zrAmaNya phala viSayaka pUchane para usakA varNana hI kaise kara makate the? ho sakatA hai ki bha. pArzvanAtha ke zramaNoM se magadharAja milA ho tathA usa samaya ukta prasaMga calA ho| kyoMki bha0 pArzvanAtha caturyAma saMvara-dharma ke prarUpaka the| bha. mahAvIra ke pazcAt bhI unakI paramparA akSuNNa thii| para unake prarUpita middhAnta ko bhagavAn mahAvIra ke sAtha anyathA jor3anA to ucita nahIM lgtaa| bha0 mahAvIra aura gautama buddha donoM meM se varSoM tathA pravrajyA ko dRSTi se jyeSTha yA kaniSTha kauna the? --yaha prazna Aja bhI anekoM manISiyoM ko 1-(ka) majjhimagA vAvIsA arahaMtA-bhagavantA cAujjAma-dhamma pnnnnveti| taM jahA-savvAto pANAivAyAto veramaNaM / evaM musAvAyAto veramaNaM, mavvAto jayinnAdANAto veramaNaM, savvAtI vahidAdANAto veramaNaM // (sthAnAMga sUtra 266) (kha) ahiMsamaccaM ca atejagaM ca, tato ya vammaM ca aparigahaM ca / paDivajjiyA paMcamahavvayAI, carijja dhamma jiNadesiyaM viU // [ uttarAdhyayana 21-22]

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[ 150 ] ulamAe hue hai| kaI vidvAna bhagavAna buddha kI jyeSThatA svIkAra karate haiM to kaI bhagavAna mahAvIra kii| donoM hI apanI mAnyatA ke AdhArabhUta puSTa pramANa bhI prastuta karate haiN| para nimnalikhita prasaMga meM bha0 bukha svayaM apane ko bha. mahAvIra se kaniSTha svIkAra karate haiN| aisA maiMne sunA'-eka bAra bhagavAn zrAvastI ke anAthapiNDaka ke jetabana meM vihAra karate the, taba rAjA prasenajit kauzala, jahA~ bhagavAna the, vahA~ gyaa| kuzala prazna pUchA, eka ora baiTha bhagavAn se bolA-'he gautama ! Apa bhI to, anuttara mamyag sambodhi ko prApta kara liyA hai, yaha dAvA karate haiM ? ___ "mahArAja! anuttara samyak sambodhi ko jAna liyA hai~-yaha ThIka se bolane para mere lie hI bolanA caahiye|" "he gautama ! ye jo zramaNa, brAhmaNa, gaNI, gaNAcArya, jJAta, yazasvI, tIrthakara bahuta janoM se sammAnita, jese pUrNakAzyapa, makkhali gozAla, ajita kezakambalI, prakudha kAtyAyana, saMjayavelaDiputta aura nimgaNThanAthaputta, ve bhI anuttara, samyaka sambodhi ko prApta karane kA dAvA nahIM krte| Apa gautama to avasthA meM bhI choTe haiM aura abhI naye-naye prabajita bhii| ataH Apake lie to kahanA hI kyA?" "mahArAja ! kSatriya, marpa, agni aura bhikSu ina cAroM ko choTA nahIM mamajhanA caahiye| choTA mAnakara inakA paribhava nahIM karanA caahiye|" ukta nidarzana se 'jaina dharma, bauddha dharma kI eka zAkhA hai' kA siddhAnta bhI nimala ho jAtA hai| kriyAvAdI aura akriyAvAdI :yaha hama pahale hI jAna cuke haiM ki bhagavAna zrI mahAvIra tathA zrI buddha kA yuga vaicArika uthala-puthala kA yuga thA, aura thA vaha nAnA matavAdoM se saMkula / mAnava-mana svabhAvataH ananta jijJAsAoM kA ajastra pravahamAna srota hai| ahaniza mamutpadyamAna jijJAsAe~ hI, unake udIyamAna, samunnata jIvana kI pratIka hai| para jaba tarala jijJAsAoM ke samAdhAna kA eka kendra nizcita nahIM hotA taba taka bhAbuka mana gantavya patha para calane ke lie dRDhaniSTa nahIM ho pAtA tathA apane mArga ke kadama-kadama ko saMzaya kI A~khoM se dekhatA hai| usa samaya dharmanAyaka tathA zAmtA eka nahIM thaa| paraspara viruddha abhimata rakhane vAle 1-saM0ni0 pra0 3.1-1 daharasutta pR0 67 //

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[ 161 ] aneka sarvazoM meM se satya kauna hai ? yaha nirNaya karanA duha sA ho rahA thaa| kyoMki eka dUsare ke siddhAnta aura sarvazatA kA khaNDana karanA to sahaja sA bana gayA thaa| -- satya sukhada hotA hai, para usameM AkarSaNa nahIM hotaa| asatya mukhada male . hI na ho, para hotA hai vaha aakrssk| cAkacikya yukta aura AkarSaka AveSTanoM se vaha AveSTita hotA hai| AkarSaNahIna patharIle, para gantavya ko zIghra pahuMcAne vAle patha para calatA huA pathika, yadi mohaka vRkSAvaliyoM se yukta nAnA puSpoM kI parimala ko vahana karane vAlI samIra-laharI se saMyukta, para pathika ko maMjila se bhaTakA dene vAle mArga meM lubhA jAe to Azcarya hI kyA ? nimnokta prakaraNa meM isa tathya ke sphuTa darzana hote haiN| * aimA maiMne sunA'-eka bAra bhagavAna vaizAlI kI kuTAgArazAlA meM vihAra karate the| usa samaya gaNarAjya-bhavana meM ekatrita hue, pratiSThita licchavi bhagavAn kI prazaMsA kara rahe the| nigaNThoM kA zrAvaka siMha senApati bhI vahA~ upasthita thaa| umane mocA-nizcaya hI vaha bhagavAna arthat samyaka mambuddha hoNge| tabhI to ye pratiSThita-pratiSThita licchavi, inakI prazaMsA karate hai| mujhe bhI unake darzanoM se lAbhAnvita honA cAhiye-yaha soca vaha nigaNTha nAthaputta ke pAma gayA aura gautama ke darzanArtha jAne kI bhAvanA vyakta kii| "siMha ! kriyAvAdI hote hue bhI hU~ akriyAvAdI gautama ke pAsa jAegA ? vaha akriyAvAdI hai| lokoM ko akriyAvAda kA upadeza detA hai|" yaha suna siMha kI vahA~ jAne kI bhAvanA zAnta ho gii| phira dUsarI bAra, tIsarI bAra bhI usane licchaviyoM se bha* buddha kI prazaMsA sunii| jigamiSA ne mana ko 1-aMguttara nikAya 8-1-2-2 2-vaizAlI bajI-janapada kI rAjadhAnI thI jo vartamAna meM bihAra prAnta ke mujjapharapura jile ke antargata 'basATha' gA~va ke rUpa meM mAnI jAtI hai| usa samaya vahA~ licchaviyoM kA gaNataMtra rAjya thaa| janasaMkhyA kI vRddhi ke kAraNa, nagara-mAkAra ko tIna bAra vizAla banAne ke kAraNa, isakA nAma baizAlI pdd'aa| prAcIna jaina mAnyatAnusAra vaizAlI meM bha0 mahAvIra kA nanihAla thaa| vartamAna itihAsakAra baizAlI ko bha0 mahAvIra kI janmabhUmi ke rUpa meM svIkAra karate haiN|

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[ 162 ] vyAkula banAyA / nigaNTha nAthaputta ke rokane se mana zAnta huA / para cauthI bAra gautamabuddha kI prazaMsA sunakara gamana kI prabala abhilASA ko roka nahIM pAyA / mana hI mana usane cintana kiyaa| nigaNTha nAthaputa se pUchUM yA nahIM / Akhira jAU~gA to vaha merA karegA bhI kyA ? kyo na binA pUche hI zramaNa gautama ke darzanArtha calA jAU~ / " usI dina pA~ca sau rathoM ko sAtha le bhagavAn ke darzanArtha gayA / abhibAdana ke anantara, eka ora baiTha, bhagavAn se kahA - "bhante ! maiMne sunA haizramaNa gautama akriyAvAdI hai| kyA yaha Apake lie saMgata hai ?" " siMha ! kisI kAraNa se mere lie ukta kathana maMgata ho sakatA hai| kyoMki maiM mana, vacana aura kAya duzcarita ko akriyA kahatA hU~ / ziSyo ko usase bacane kA upadeza detA huuN| isa dRSTi se maiM akriyAvAdI hai / para isake sAthamAtha maiM kriyAvAdI bhI huuN| kyoki mana, vacana aura kAya sucarita ko maiM kriyA kahatA hU~ aura usIke anuSThAna kA upadeza detA hU~ / siMha ! isa prakAra bhinna-bhinna kAraNoM se mujhe ucchedavAdI, jugupsu, tapasvI, vainayika Adi Adi bhI kaha sakate haiM / " siMha -- " Azcarya ! bhante ! Azcarya !! mujhe mAJjali zaraNAgata svIkAra kareM / " " siMha | soca vicAra ke sAtha yaha kArya karo / " "yaha bhante, maiM dUsarI bAra bhI ApakI zaraNa jAtA hU~ / bhante ! dUsare tairthika mujhe zrAvaka pAkara, sArI vaizAlI meM patAkA phaharAte ki siMha hamArA zrAvaka bana gayA / isake viparIta Apa kahate haiM ki soca-vicAra kara karo / " " siMha ! tumhArA ghara dIrghakAla se nirgranthoM ke lie pyAU sA banA huA hai, ataH aba unako bhikSA nahIM denA cAhie, aisA mata samajhanA / " 1 / taba bhagavAn " bhante ! yaha aura bhI prasannatA kI bAta hai / maiMne sunA thA, zramaNa gautama kahate haiM ki mujhe hI dAna denA cAhiye, anya kisI ko nhiiN| para bhagavAn to nirmanthoM ko dene ke lie bhI kahate haiM, hama bhI use yukta mAnate haiN| yaha bhante ! tIsare bAra bhI maiM, bhagavAn tathA bhikSu saMgha kI zaraNa jAtA ne siMha senApati ko AnupUrvI kathA kahI / jaise dAnakathA, zIlakathA, svarga kathA, kAma bhogoM ke doSa, apakAra, kleza aura niSkAmanA kA mAhAtmya prakAzita kiyA / jaba bhagavAn ne siMha senApati ko arogancitta, mRducitta, anAcchAdita citta, udagracitta, prasannacitta jAnA, taba jo buddhoM kI svayaM ''

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[ 163 1 uThAnevAlI dezabA hai use prakAzita kiyA-duHkha, samudayaH, mArga aura . nirodh| jaise kAlimA rahita zuddha vastra acchA raMga pakar3atA hai, vaise hI siMha senApati ko usI Asana para beThe vimala, viraja, dharmacakSu utpanna huA, jo kucha samudaya dharma hai, vaha virodha dharma hai| siMha senApati dRSTadharma, prAptadharma, vidita dharma, pariavagAr3ha dharma, saMdeharahita, vAda-vivAda rahita, vizAradatAprApta, zAstA ke zAsana meM svataMtra ho, bhagavAna se bolA-"bhante! bhikSu saMgha ke sAtha bhagavAn merA kala kA bhojana svIkAra kreN| bhagavAna ne mauna svIkRti dii| senApati, svIkRti jAna, bhagavAn ko abhivAdana va pradakSiNA dekara calA gyaa| naba siMha senApati ne naukara se kahA-"jA taM taiyAra mAMsa ko dekha to|" phira siMha menApati ne rAta ke bItane para uttama khAdya, bhojya teyAra kara bhagavAn ko kAla kI sUcanA dii| bhagavAna ............ (cIvara ) pahanakara, pAtra cIvara le senApati ke ghara gae / bhikSusaMgha ke mAtha biche Asana para betthe| usa samaya bahuta se nirganya ( jaina mAdhu) vaizAlI meM eka sar3aka se dUsarI sar3aka para, eka caurAhe se dUsare caurAhe para bA~ha uThAkara cillA rahe the-Aja siMha senApati ne zramaNa gautama ke lie, moTe pazu ko mArakara bhojana pakAyA hai| zramaNa gautama jAna bUjha kara apane uddezya se kie gae usa mAMsa ko khAtA hai| kisI puruSa ne siMha ke kAna meM yaha bAta nhiiN| siMha ne kahA-"jAne do aayauN| cirakAla se ye AyuSmAn nirgrantha buddha dharma-maMgha kI niMdA cAhanevAle haiN| hama to prANa ke lie bhI prANa nahIM maarte|" samIkSA uparyukta ullekha hameM kucha cintana ke lie prerita karatA hai| jaise-nigaNTha nAthaputta ne 'miha' se kahA-"tUM kriyAvAdI hote hI bhI akriyAvAdI zramaNa gautama ke pAma kyA jAegA?" yaha sarvavidita hai ki bha. mahAvIra syAdvAdI the| ata: ve apane ko sarvathA kriyAvAdI kaha hI nahIM sakate the| jisa dRSTi se ve apane ko kriyAvAdI mAnate the, usa dRSTi se buddha ko bhI mAnate the| jaise jaina tathA bauddha donoM AtmavAdI darzana haiN| ataH donoM puNya-pApa, bandha aura mokSa ko bhI mAnate haiN| isalie "asti AtmA puNyAdi ca, ityevaM kriyA vadita, zIlaM yeSAM te kriyAvAdinaH" isa dRSTi se jaina kyA, sabhI Astikadarzana kriyAvAdI haiN| para ma. mahAvIra ne kahA-jo ekAnta kriyAvAdI

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[ 164 1 der akriyAvAdI hai vaha mithyAtvI hai / jo AtmA, loka, jJAna aura kriyA ke samaveta svarUpa ko mAnatA hai vahI samyag dRSTi hai| ataH yaha siddha hai ki. bha0 mahAbIra ekAnta dRSTi se kriyAvAdI nahIM the| jisa dRSTi se ve kiyAbAdI the, usa dRSTi se 'buddha' ko bhI akriyAbAdI nahIM mAnate the / ataH ukta kathana ma0 mahAvIra ke lie saMgata nahIM ho sktaa| balki bha0 sUtrakRtAMga meM tathAgata ko kriyAvAdI siddha kara unake mata kA hai| unhoMne kahA :-- mahAbIra ne to nirasana kriyA ahAvaraM purakkhAyaM, kiriyAvA daMsaNaM / kammacintA paNahUraNaM, saMsArassa pavaNaM // sU0 kR0 161,2, 24 bauddha darzana prANiyoM ke caturvidha karmabandhana ko nahIM maantaa| vaha yaha hai -- avizopacita, parizeopacita, svapnAntika aura IrSyApathika / ataH bha0 mahAvIra ne kahA -- jinakI karmacintA naSTa ho gaI, kevala caityakarmAdika kriyA hI jinake mokSa kA pramukha aMga haiM, una kriyAvAdiyoM kA darzana saMsAravRddhi kA hetu hai / " astu, isa dRSTi se pratyuta zramaNa gautama kriyAvAdI hI Thaharate haiM / ataH aM0 ni0 ke ullekhAnusAra bha0 mahAvIra unheM akriyAvAdI kaise kaha sakate the ? ukta ullekha meM tathya itanA hI lagatA hai ki bha0 mahAvIra AmiSa bhojana ko, bhale hI vaha sahaja nirmita ho yA uddiSTa, kisI bhI hAlata meM abhakSya aura avihita hI mAnate the / zramaNa gautama sahaja bane hue ko akalpya nahIM mAnate the; ataH usakA prayoga karate the / sambhava hai jaina loga isakA virodha karate the ki yaha tAmasika hone ke kAraNa bhikSu ke lie abhakSya hai / ataH lagatA hai ki sahaja bane mAMsAhAra ko nirdoSa siddha karane ke lie hI unhoMne isa vistRta prasaMga ko gar3hA hai| 1 sU0 1-1-2-24 kI TIkA /

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RESEARCH-PAPERS [ in English & Bengali read out in Bikaner Session (1964) of Jain Darshan and Sanskriti Parishad

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INDEX (BENGALI ) 1 / praakRt saahityer sNkssipt adhyaapk shr'tyrnyjn| bndyopaadhyaay' 1 2 / jainntlaay'shaastrer prcaar o prsaare jainder yaaegdaan... -adhyaapk shriianlaal tthaakur 11 (ENGLISH) 1. Reality of Soul & Matter 2. Antiquity and Origin of Jain Iconography - Munisri Mahendra Kumar 'Dvitiya' 1 - Dr. J. M. Joshi, M.A., | Ph. D. 15 3. Jainism and Budhism ... - Dr. Jyotiprasad Jain 4. Anti-Matter . - Ramchandra Jain, Advocate 39

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praakRt saahityer sNkssipt priciti adhyaapk shriistyrnyjn bndyopaadhyaay' praakRtbhaassaay' ye sb grnth rcit hy'eche, seguli niy'ei praakRt saahity / khr'iissttpuurb sssstth baa pnycm shtaabdii h'te ykhn brdhmaan mhaabiir o gautmbuddh tkaaler prclit saadhaarnner kthy bhaassaay' dhrmprcaar krte laaglen, tkhn thekei praakRt saahityer aarmbh blaa yaay'| aasle ashoker anushaasnaabliite ebN ashoker prbrtii kaale taamrptttte o shilaakhnndde ukiirnn prtblipite ebN hiinyaan bauddhder paalite rcit grnthe praakRt saahityer prthm prkaash 4/ ekhaane paali saahityke baad deoy'aa hcche, ydio byaapkdRssttite paalio ektti praakRt bhaassaai| jain aagm saahitye, sNskRt naattke (sNskRtaaNsh baad diy'e ), setubndh, gaudd'bh, kumaarpaalcrit, gaathaasgunntii prbhRti kaabye praakRt saahityer ythaarth nidrshn pey'e thaaki / ei 'praakRt saahity' khr'iissttpuur'b sssstth baa pnycm shtaabdii hte cturdsh baa pnycdsh khr'iissttaabd prynt bhu shaakhaa-prshaakhaay' bistaarit h'y'e sNskRt saahityer prtiyogiruupe biraajmaan chil| ekhaane praakRt saahityer ekttu pricy' debaar cessttaa krchi| jain aagm saahity praakRt saahityer prthm pricy' paai jainder dhrmgrnthe| mhaabiir mukhniHsRt mdhur baannii taaNr shishu o gnndhrgnn krtRk lipibddh hoy'aar phle, ei 'jain aagm saahityer' uptti| ei jain saahityke saadhaarnnt: 'siddhaant' baa 'aagm' blaa hy' / er rcnaa kaal smbhbtH khr'iissttaabd prthm shtke / kaaro mte tpuurbe, kaaro mte tpre / jainraa prdhaantH dui smprdaay'e bibhkt : shbetaambr o digmbr| sejny taader dhrmgrnth ekttu bhinn prkaarer, ydio muultH upttisthl ek / shbetaambr jainder mte dbaadsh angg grnth 'dRssttibaad' lupt aar digmbreraa

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blen, 'dRssttibaad' bhNder sbaaraa rkssit| ebN ei digmbr smprdaay'gnn krtRk akssit gri brtmaane digmbr jaiaagm' ble bikhyaat| digmbrder mte 'dRssttibaad' paaNc bhaage bibhkt :-1) prik, (2) sutr, (3) prthmaanuyaaeg, (4) puurbgt ebN (5) cuurnnikaa| eder mdhye puurbgt baade apr caaritti bissy' kichu jaanaa yaay' naa| puurbgt' aabaar cauddtti upbibhaage bissy'iikRt| ythaa (1) upaadpuurb, (2) agraay'niiy', (3) biiry prbaad, (4) antinaanti prbaad, (5) jnyaanprbaad, (6) styprbaad, (7) aatmprbaad, (8) krmprbaa (9) prtyaakhyaan, (10) bidyaanubaad, (11) klyaannprbaad (12) praannbaay', (13) kriy'aabishaal ebN (14) laaekbindusaar| adhunaa ukt bissy'smuuh ythaaythbhaabe aamaader kaache upsthit naa hleo taader prtipaady bissy' nimnlikhit grnth theke jaante paari| ykhaagm pusspdntu tbli prnniit ykhnnddgm ektti praaciin digmbr jain dhrmgrnth| ihaa (jain) shaursenii bhaassaay' rcit ; mdhye mdhye ardhmaagdhii o maagdhii bhaassaar prbhaab dRsstt hy'| ihaar rcnaakaal smbhbt prthm baa ditiiy' shtke| grnthkhaani drshn bissy'k ebN krmpddhti dbaaraa prbhaabaanbit| ihaa chy' khnndde bibhkt :ythaa--jiibsthaan, kssukbndh, bndhsbaamitbbissy', bednaa, br'gnaa o mhaabndh| pusspdnt prthm 77tti suutr rcnaa kren ebN tpre bhuutbli abshissttaaNsh rcnaa kren| srbsaaphlyer 6000 sutr dRsstt hy'| biirsen krtRk bircit 'dhblaa naamnii er caakaa eruup prsiddh ye grnthkhaani dhblaa' naameo bikhyaat| kaay' paadd' (kssaay' praat)| gunndhraacaary ktRk bircit 'ksaay' paadd'' aar ektti digmbr jain dhrmgrnth| ihaar rcnaakaal aanumaanik dbitiiy' o tRtiiy' shtke| ei grnthe krodhaani kmaay'er gnbessaadiruupe prinnti, taader prkRti, absthaan, abhaag, prshegt baishisstty ityaadi bissy'er aalaaecnaa aache| ei grnther prkRt naam 'pej dos paadd'' (pekss=pey's, raag ; dos=dbess ebN paahaadd' prbhRt)| ateb dekhaa yaacche ye, ei grnthe krodhaadi caartti baa haasyaadi

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[ 3 ] ny'tti gnbessaadir kthaa blaa hy'eche ble ei grnther naam raakhaa hy'eche "pejjdospaadd'| biirsenaacaary er ay'dhblaa naamii ttaakaa ebN bRssbhaacaary er cuurnnisuutrer prnnetaa| ukt grnthkhaani 'jy'dhblaa' naameo bikhyaat| mhaar' | ykhnnddgmke ye chy' bhaage bhaag kraa hy', taar antim bhaager naam "mhaabndhu"| sei mhaab eruup bishaal ye kaalkrme uhaa ythaagm hte pRthk hy'e gel ebN pRthk grnth ble bibecit hlaae| ei aNsher ttaakaao pRthk| ddhaakaar naam "mhaadhbl"| bhuutbli aacaary grnther prnnet| rcnaakaal aanumaanik dbitiiy' shtke| grnthkhaani jain shaursenii bhaassaay' likhit| grnther prtipaady bissy' h'l jiiber bndhn| kise jiir' bndhndoss hte mukti paabe ebN kt prkaar bndhn aache ityaadi bissy' niy'e aalaaecnaa aache| tilaaey'pti(bhilaaek prjnypti)| bRbhaacaary ktRk bircit praakRt bhaassaay' likhit 'brilaaek prjnypti ektti praaciin digmbr grnth| ete bhuubibrnn, bishb-nirmaannkaushl bissy'k bhu tthymuulk ttb aache| prsnggkrme er mdhye jainder pauraannik kaahinii, kaalniruupnn ebN bibhinn mtbaader pricy' paaoy'aa yaay'| jmbudbiip, ghaatkii khnndddbiip, purbiip prbhRti bhudbiiper ebN jain kaalckrer bistRt bibrnn er mdhye paaoy'aa yaay'| ek kthaay', jainshaastr o tttb uttmruupe aay'tt krte hle grnthkhaani paatth kraa aabshyk| grnthkhaani mhaadhikaar dbaaraa bibhkt ebN ati praaciin, kaarnn, dhblaa naamk ttaakaay' er ullekh aache| digmbr jainder aagm grnth ati bishaal| kintu ekhn prynt khub beshii chaapaa hy'ni| adhunaa bhu pnndditer dRsstti edike pdd'eche| | shbetaar jainraa kintu puur'oplikhit grnthgulike taader aagm grnther mdhye antrbhukt kren naa| taader mte 'dRssttibaad' smpuurnn lupt ebN er antrgt kon grnth nei| se yaai haaek, dign o taaer e niy'e mishrnne jainder dhrmgr prsprer pripuurk o smpuurk y'eche| sutraaN sRsstti baade shbetaambr jainder aagm grnth 45 khaani| nimne eder sNskRt naam deoy'aa hlaae|

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[ 8 ] (k) ekaadsh angg grnth (1) aacaaraar sutr, (2) suukbtaar h (3) sthaanaangg suutr, (4) smbaay'aangg suutr, (5) bhgbtii byaakhyaa prjnypti, (3) aadhrm kthaa, (7) upaaskdshaa suutr, (8) astkddshaa sbtr, (1) anuttrauppaatikdshaa kssutr, (10) prshnbyaakrnnaani, (11) bipaakshrut| (kh) dbaadsh upaangg suutr - (12) auppaatikdshaa suutr, (13) raajpraapniiy', (14) jiibaabhigm, (15) prjnyaapnaa sutr, (16) suuryprjnypti, (17) jnggudbiip praapti, (18) cndrprjnypti, (19) niry'aablii, (20) klpaabtNsikaa (21) pusspiklaa, (22) pusspculikaa, (23) bRssnnidshaa| (g) dshprkiirnn - ( 24 ) ctuH shrnnm, (25) aatur prtyaakhyaanm, (26) bhktprijnyaa, (27) sNstaar, (28) tndul baitaalik, (29) cndrbidyaa, (30) debendr'stb, (31) gnnitbidyaa, (32) mhaaprtyaakhyaan, (33) biirstb / (gh) ssttched suutre (34) nishiith, (35) mhaanishiith, (36) bybhaar, (37) aacaardshaa baa dshaashrutngkndh, (38) klpsuutr baa bRhklp, (39) jitklp baa pnycklp / (ng) cmbaargul suutr- (40) uttraadhyy'n suutr, (41) aabshyk suutr, (42) dshbaikaalik suutr baa oyniyukti, (43) paakssik suutr baa pinnddniyukti| (c) sby'Npuurnn grnthdby' - (44) naandiisuutr, (45) anuyogdbaar| aagm bhirbhuut saahity er pr aagm bhibhuu t grnther kthaa blchi| (k) nissu kti jaingnn sbiiy' aagm grnthke bojhaabaar jny sei sei grnther byaakhyaa likhte aarmbh krlen| sei byaakhyaa grnthi prbrtiikaale ek saahitye prinnt hlo / sei jaatiiy' saahityer naam 'nicchutti' ( nissu kti ) / beder byaakhyaa prsngge yeruup nirukter uptti, seruup jainaagm saahityer byaakhyaa prsngge ei jaatiiy' nissu kti grnther uptti / keh keh anumaan kren ye, aagm grnther rcnaakaale baa kichu prei ei ei niyukti grnther aabirbhaab| kaarnn, aagm grnther mdhye dekhaa yaay' chutti niyukti grnther uptti-pioniyukti o oghniyukti| brtmaane nimnlikhit

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aagmer niyukti dRsstt hy' :-(1) aacaaraa jer, (2) suutrtaal suutrer (3) suurypraaptir, (4) uttraadhyy'ner, (5) aabshyk sutre, (6) dshbaikaaliker, (7) dshaatre , (9) bybhaar suutre, (10) Rssir'aashisstth suutrer niyukti| bhdrbaahuke ei jaatiiy' grnther rcy'itaa ble dhraa hy'| niyuktismuuh aaryaachle jain mhaaraassttr bhaassaay' rcit| aacaarygnn ei jaatiiy' niyukti knntth ky'e raakhten| prbrtiikaale ei niyuktii bRh aakaar praapt hy'e cunnii o bhaaby ene prinnt hy'e ntun saahityer aakaar dhaarnn kreche| aabaar taa' theke ttaakaa, bRsstti, acu, ityaadir uptti hy'eche| khelaar jainaagm grntheri kebl niyukti dRsstt hy'| (kh) cunni yemn khetaambrder niyukti, temni digmbrder cur'nnisuutr| digmbrer taader aagmgrnther byaakhyaa prsngge ei cur'nnir uptti krlen| kintu ubhy'er mdhye muulgt paarthky aache| niyukti h'lektti ktthin baa paaribhaassik shbder byaakhyaa, aar cuni h'l shbder ebN suutrer byaakhyaa| niyukti saadhaarnnt pdyaatmk ; aar cuurnni gnggaatmk| cuurnni-suutrke ablmbn ky'ei prbrtiikaale bhaassttiikaa prbhRtir uptti hy'eche| brtmaane nimnlikhit cur'nni dRsstt hy'| (1) gunndhr prnniit 'ksaay'paadd'' cuurnni, (2) shibbrmaar kpy'bhii' cuurnni (krmprkRti ), (3) shibbrmaar 'stk' cunni (baa bndhshtk cur'nni), (4) sittrii" cuurnni (spttikaa cuurnni ) / ihaa chaadd'aa lghushtk cuurnni ebN bRhcchtk culio aache| (g) ptraablii| pttraablii (ptraablii) baa dhoblii ( biraablii) bNshpricy'aatmk saahity| arthaa jain dhrmgrnthe ye smst aacaary, thshit gnndhrder naamaaellekh aache, taader pricy' paaoy'aa yaay' ei paablii baa theraablii saahitye| kjn aacaaryer k'jn shissy o gnndhr chil ; ke puurbe baa ke pre, taader maaettaamul ekttaa pricy' mele e jaatiiy' saahitye| e saahitye prbhuut grnth bidymaan tnmdhye-1) klpo theraablii, (2) nNdii pttttaablii, (3) dusmaakaalaamnsNghthy'N, (4) tpgcch pttttaablii ityaadi ullekhyaaegy|

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ytduur jaanaa yaay', praakRt kaabyjgte srbaapekssaa praaciim kaabygrnth hcche milsuuri kRt 'pumcriy'' (pdmcritm)| grnthkhaani jainmhaaraassttr bhaassaay' aachnde raamaay'nner bissy' ablmbne likhit| lekhker mtaanusaare grnther rcnaakaal mhaabiirer nirbaannlaabher 53 bsr pre| 118tti srge 9000 gaaeke grnthkaar pre arthaa raamcndrer jiibncrit brnnnaa krechen| ei grnthe raamcndrer naam pdm raakhaa hy'eche| airuupe siitaa, hnumaan, sugriib prbhRtir naamaabliiro pribrtn ghtteche| lekhk bhu byaapaarei baalmiikike anusrnn kren ni ebN smst ghttnaar mdhyei ekttaa jain bhaaber pricch diy'echen| grnthkhaani paatthe biml aannd anubhuut hy'| | et mhaabhaart praakRt bhaassaar aar ektti mhaakaaby hcche, dhblkbi ktRk bicit, 'prkRt mhaabhaart' hribNsh-puraann| grnther rcnaakaal lekhker mte, dshm baa ekaadsh khr'iissttaabd| mhaabhaarter kaahinii srbaaNshe ast naa hleo, lekhk ete kRssnn o blraamer ebN kuru o paannddbder ghttnaanicy' sundrbhaabe ruupaay'it krechen ebN sklkei, hy' jaindhrme diikssit naa hy' jain bhaabaapnn kre tulechen| praakRt puraann baa critaablii yemn raamaay'nn o mhaabhaarter ghttnaa anusrnne praakRt raamaay'nn o mhaabhaart lekhaa hy'echil, tthik temni, puraanner pnthaa anusrnne, praakRt puraann rcit h'l| arthaa jain mhaapuruss baa tiirthngkrder jiibnii ablmbne ei praakRt puraanner sRsstti h'l| digmbberaa ei jaatiiy' grnthke puraann blen, aar khetaambreraa critaablii' ble aakhyaa diy'e thaaken| ei praakRt puraanner rcnaakaal khriissttaabd assttm shtk theke yaaedd'sh shtaabdii prynt| 'ssissttilkssnnmhaapuraanne 'tr'issssttishlaakaapurusscrit' prbhRti grhaaekt tiirth kr mhaapurussder jiibncrit ablmbne prbrtii kaale bhu grnth rcit hy'echil| tnmdhye 182 khriissttaabde gunncndr gnnir (1) mhaabiir crim, 1159 khRH

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( 1 ) hlpidrer (2) neminaahcriu ( ap!, maanikcndr o sklkiirtir (3) shaabhinaathcrit, 12sh khRH saaemprcaaryer (4) sumtihcriu', 1143 khRH lkssnngnnir (5) sushaasnaahriy'' prbhRti praakRt puraann bishess ullekhyaaegy| pusspdnter 'mhaapuraann' (dshm shtke) ekkhaani ukRsstt digmbr jain puraann grnth| | sNskRt saahityer mt prkRt kaaby o bhaabe-bhaassaay', chnde-alNkaare o ghttnaar paaripaatty mhiiy'aan| bhaassaar nimitt prbesh shjsaadhy ny' ble saadhaarnn paatthk er theke rs grhnn krte paaren naa| kintu ydi ekbaar bhaassaa aay'ttiikRt hy', taahle dekhaa yaabe ye sNskRt kaaby theke e kon aNshe km nhe| sNskRt mhaakaabyer ye smst lkssnn aache, se smst puNkhaanupuNkhbhaabe hy't et sb smy' paaoy'aa yaay' naa, kintu e kaaby ntunbhaabe bhaabit hy'e ek ntun ruup debaar cessttaa kreche| sNskRt mhaakaabyer nyaay' kono ek grnth theke er ghttnaasmuuh scraacri neoy'aa hy' ni; brN anek klpnaashkti e praakRt kaabyjgte aatmprkaash kreche| muul kthaa ei ye, praakRt kaaby paatthe ythaarth aannd pete kon asubidhaa hy' naa| | e bhaassaay', mhaakaaby, kaaby, kosskaaby, dhrmkthaakaaby, knkkaaby, gdykaaby, cmpukaaby ityaadi bhujaatiiy' kaaby aache| tnmdhye ky'ekttir naamaaellekh kraa yaacche mhaakaabyprbrsener setubndh, hemcndrer kumaarpaalcrit, srbmene hribijiy', hribhdrer snkumaarcriy', dhneshbrer sursundriicriy', jeindur prmply'aas, pusspdnter naay'kumaarcriu, knkaamrer krcriu, hribhdrsurir dhyaakhyaan, raampaani baader kNsbhh, usaaniruddh kutuuhler liilaabtii ityaadi| khnnddkaaby-haaler gaathaa sptshtii, jy'blpter bjjaalgn ityaadi| kosskaaby-aanndbrdhner bissmbaanliilaa ityaadi| aitihaasik kaaby--baakptiraajey' guddaaebhe o mhumbijy' ityaadi| dhrmkthaakaaby-paadliptaacaaryer taabtiir chaay'aa ablmbne likhit trngglaaelaa, dhnpaaler bhr'iy'khaa, hridrer smraaikhaa, mly'sundrii kthaa ityaadi|

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[ ] kkhaankkaaby--kaalkaacaarykthaank, kthaakoss, kthaamhoddhi, kthaartbaakr ityaadi 4/ gdykaaby--somprbhaacaaryer kumaarpaal prtibodh, dhnpaaler bhbissy'ttkthaa ityaadi 4/ cmpuukaaby -- dhsohr criy'aampu, udyotner kubly'maalaacdu ityaadi prdhaan| praakRt naattk sNskRt naattke sNskRt o prti ubhy' bhaassaai bidymaan / striilok baade uccshrenniir paatrgnn sNskRt blen, aar striiloksh nimnshrenniir paatrpaatriignn praakRt blen| kintu praakRt naattk taadRsh nhe| praakRt naattke ucc-niic, strii-purussnirbishesse sklei praakRt bhaassaay' kthaa blen| ei jaatiiy' naattkke sttrk ble| ei naattke caaritti angk thaake ebN taar naam jbnikaantr| brtmaane aamraa chy'tti praakRt-naattker khoNj paai / ythaa (1) raajshekhrer kpuurmnyjrii, (2) ny'cndrer rktaamnyjrii, (3) rudrdaaser cndrlekhaasttk, (4) maarknndder bilaasbtii, (5) bishbeshbrer shRnggaarmnyjrii ebN (6) ghnaamer aanndsundrii| praakRtbaijnyaanik saahity kebl praakRt kaabyaadi rcnaa kre, praakRt saahity kssaant hy'ni, brN sNskRter nyaay', bijnyaanmuulk rcnaa pddhtir dbaaraa ek prkaar praakRtbaijnyaanik saahity o sRsstti kreche| e rcnaar dbaaraa praakRt saahity pusstt hy'eche| praakRt-koss baa abhidhaan sNskRt saahitye koss baa abhidhaan grnth prcur / praakRte aamraa kebl huitti koss grnther pricy' paai--ektti dhnpaaler 'paaiy'lcchinaammaalaa' aar ektti hemcndrer 'deshiinaammaalaa'| edutti grnthi brtmaane paaoy'aa yaay'| kintu e chaadd'aa aaro praakRt abhidhaan chil ble anumaan krte paari / kaarnn, hemcndrer deshiinaammaalaar ttaakaay' anek praakRt abhidhaankaariir mollekh aache|

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| [ 1 ] / et byaakrnn byaakrnn rcnaay' praakRt saahityer ekttu bishesstb lkssit hy'eche| ydio eraa praakRtbhaassaar byaakrnn likhte bsechen, tthaanni taaNraa sNskRt bhaassaar ablmbn krechen| kccaay'ner 'paali byaakrnn' yeruup paalibhaassaay' rcit, e praatbyaakrnn taadRsh nhe| suutr rcnaay' eraa sNskRter pnthaai anusrnn krechen| praakRt byaakrnn bhul primaanne dRsstt hy'| tnmdhye--(1) brrucir praakRt prkaash, (2) cnndder praakRt skssnn, (3) hemcndrer praakRt byaakrnn, (4) tribikrmer praakRtbyaakrnn, (5) kmniissrer sNkssiptsaarbyaakrnn, (6) lkssmiidhrer ssddbhaassaacndrikaa, (7) siNhraajer praakRtruupaabaa, (8) maarknnddey'er praakRtsrbsb (9) saagrer audaarthcintaamnni, (10) raamshrm trkbaagiisher praakRtklptru prbhRti ullekhyaaegy| e smst byaakrnne mhaaraassttr, shaursenii, maagdhii, ardhmaagdhii, paishaacii, apbhrNsh, praacy, aabntii, caakhaalii, shaabrii, ttaakaa, naagr, braacdd' prbhRti praakRtbhaassaar lkssnnaadi lipibddh aache| praakRt chndogrnth prbhuut rcit naa hleo, er chndoraashi bishaal| bishess kre nbybhaartiiy' chnder uptir byaapaare er daan anek| pingglaacaaryer 'praakRtpinggl' apbhrNsh bhaassaay' rcit ekkhaani praakRt chndogrsth| ete 'maatraabRtt' o 'brnnbRtt ubhy' jaatiiy' chndi bidymaan| gaahaa, biggaahaa, uggaahaa, raaelaa, lohaa, ghaa, klkhnn, mllikaa, cccrii prbhRti chnd bishess ullekhyaaegy| hemcndrer chndonushaasn', aar ektti bishaal praakRt chndoprsth| kbidrpnno praakRtchnder ektti ukRsstt chndogrnth| praakRt bhaassaay' drshn jngnn praakRtbhaassaay' sbiiy' dhrmer drshn likhte aarmbh krlen| aatmaar, astitb snggddhe upnissder saargrbh baannii ykhn bauddhder mdhye anaasthaa sthaapn krl tkhn sRsstt h'l bauddhder shuunybaad' baa 'naantibaad| kintu eteo shess hy'ni| jaingnn 'asti' o 'naantir mdhye aar ekttu ntun drshner sRsstti krlen, yaake blaa hy' sbaad| e drshn ubhy' drshner mdhygaa pnthaa ablmbn krl| e srshnkei bhitti kre jaingnn syaay', trkshaastr prbhRtir prtisstthaa krte

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[ ] laaglen| aabshyk niyuktite paaoy'aa yaay', bhdrbaah dshbibhaage bibhkt kre 'hyaay'' shikssaa diy'echilen ebN suutrkRtaapnissu ktite paaoy'aa yaay', bhdrbaah sby'N 'syaammaad' shikssaa diy'e loker mn jy' krechilen| jaindrshne pdaarth (drby), pdaarthjnyaan, kaalckr, kaaltttb, sRssttiprkrnn, aatmaa o deh, indriy'brg prbhRtir apuurb byaakhyaa aache| ei byaakhyaay' jain mnissiiraa taaNder prjnyaashktir apuurb - pricy' diy'echen / e mniissiider mdhye kundkundaacaary baa elaacaary prdhaan| tini praakRt bhaassaay' 83tti grnth rcnaa krechilen| tnmdhye (1) pnycaantikaay' smy'saar, (2) prbcnsaar, (3) smy'saar, (4) niy'msaar, (5) ghtt praabhRt prbhRti ullekhyogy / tpre bhttttker sbiiy' prtibhaar pricy' dilen praakRt bhaassaay' likhit 'mulaacaar' o 'tribrnnaacaar' grnthe| kaartikey' sbaamiir 'kaartikey'aaluprekssaa, ; umaasbaaminer 'tttbaarthaadhigmsuutr' ; hribhdrer 'drbygunn''pr'aar'k pr'aapti', 'prshmrti prkrnn' prbhRti drshn bishess ullekhyogy / ebhaabe jainraa praakRt bhaassaar maadhyme dhrmshaastre, arthshaastre, kaamshaastre ebN gnnite, jyotisse, phlitjyotisse, emnki, aay'urbede, bhuugol, itihaase, sRssttiprkrnne bhubidh grnth rcnaa kre praakRt saahityer smpd bRddhi krechen /

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jainebhrnyaay'shaay'er prcaar o prsaare jainder yogdAna adhyaapk shriijnntlaal tthaakur bhaartbrsse aanbiikssikii bistaar prsaar tin dhaaraay' hiy'aa chil| ei dhaaraakry'er muul ek athbaa bhu ihaa bibaadaaspd bissy'| ei gbhiir bissy'e prbesher cessttaa brtmaan nibndher kssetr bhirbhuut| kintu prbrtiikaale aarss, bauddh ebN jain ei tin bishisstt taar smprdaay'er ghaat prtisstthaat ebN kssetr bishesse ihaader paarsprik aahukuuly ebN praatikuulyer dbaaraa saamaajik dRssttite bhaartiiy' yuktibaader ye shriibRddhi hiy'aachil aamraa ekhaane taahaai sNkssepe aalocnaa krib| baidik aanbiikssikii bidyaake aadhaar sbiikaar kriy'aa bauddh yuktibod puri laabh kriy'aachil ei kthaa mhrssi gautmer nyaay'shaastrer shit uplbdh praaciin bauddhbaad grnthgulir tulnaa hite spsstt prtibhaat hy' / prmaann, hetbaabhaas ebN nigrh sthaanaadi pdaarther crcaay' praaciin bauddhaacaaryeraa akssrnnH gautmer anusrnn kriy'aachen| ubhy' pksser taattbikdRssttir bibhinntaa bsht: siddhaantgulite itsttH bhed dRssttigocr hileo nyaay'shaastrer pdaarth bibecnaar kssetre ubhy' pksser 1taiky bismy'aabh| smbhbtH aacaary bnggbndhur kaal hite ubhy' pksser bybdhaan bRddhi paay' / aacaary dig naag nyaay'pdaarth bicaar prityaag puurbk baishessik pksser anusrnn kren| tNkRt prmaannsmuccy'aadi grnth prmaanno hetbaabhaaser crcaa priikssaa krile bissy'tti spsstt bujhaa yaay'| dig naag nyaay'bhaassykaar baaNlaay'ner mt khnnddn kren| baaNstaay'ner mt smrthn krite giy'aa nyaay'baartikaar uddyotkr dig naager mte bhusthle anupptti prdrshn kriy'aachen| aadhaar dig naager prnnisstth dhrmkiirti uddyotkrer smaalocnaa kriy'aa bauddhpkss sthaapn kren ebN nyaay'baatiktaapryttaakaay' baacspti mishr dhrmkiirtir smaalocnaar uttr diy'aa nyaay'mter sausstthb smpaadn kren| ei ruupe baacspti o bauddhaacaary prjnyaakr o jnyaan shriimitrer ktthor smaalocnaar smmukhiin hiy'aachilen| prbrtii nyaacaary udy'n jnyaan shriimitr prbhRtir mt bishessbhaabe khnnddn kriy'aa baacspti prsthaaner bishuddhi bidhaan kren| atHpr raajnaitik kaarnne naalndaa bikrmshilaa

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[ 2 ] prbhRti bauddhbidyaa kendrguli nsstt hoy'aay' hindu naiy'aay'ikder shaastr bibRddhir anttr prtipkss aabisskaar krite hiy'aachil, taarshaastrer itihaase ihaar smrthner abhaab naai / bhaartiiy' yuktibaader itihaase uprinirdisstt saarsbt birodher phl bishess shubhdaay'k hiy'aachil| ubhy'pkssi nij nij trutti bicyutir primaarjn sb sb shaastrer prgtir pth prshst kribaar suyoger ythesstt sdbybhaar krite paariy'aachilen / kintu hindu ebN bauddh naiy'aay'iker smbndh mntr ebN prtimntrer smbndh / pry'ojn anusaare sbpkss kssor aagrhe ihaaraa asngkoce aapaatdusstt chl jaati ebN nigrhsthaaner pry'og kriy'aachen / phle tttbjnyaan laabher saadhn yuktishaastr sthaan bishesse tr'bighaatktt hiy'aa pdd'iy'aache / jain nyaay'er sthaan baidik ebN bauddhnyaay' hite sbtntr / ubhy'er sngge ihaar smbndh praay' smaan chil| eidhaaraa nij us hite upnn hiy'aa ubhy' bibdmaan dhaaraar smaantraal bhaabe prbaahit hiy'aache| itsttH grhnn brjn abshyi hiy'aache| tbe jain anekaant bhaabnaa srbtr tttb jijnyaasaar upri mhttb diy'aache, shaanbsthaan athbaa bdhyghaatk birodher pribrte taattbik shaabsthaan srbkssetrei jainaacaaryder abhiisstt chil / jaindRssttir ei udaartaa kon mtbaader naashk athbaa prcchaadk hy' naai, brN ihaar saahaayye ajain mtbaadero ythaayogy abhyudy' hiy'aache 4/ aadhyaatmik jnyaaner snycy' ebN sNrkssnn jain sNskRtir ek bishess gunn| yuktibaader kssetreo ihaar anek udaahrnn milibe / anek baidik ebN bauddhyaay' grnth nij nij smprdaay' smpuurnn bishlisstt hiy'aa giy'aachil| kintu jain smprdaay'e uhaar aadr akssunnnn chil| jaineraa apksspaat dRssttite bhinn smprdaay'er grnthgulir anushiiln kriy'aachen, nij nij grnthe prgrnther sndrbh uddhaar kriy'aachen, ttaakaa grnth rcnaa kbiy'aa tiirthik grnther sthaay'itb bidhaan kriy'aachen ebN srbopri, asNkhy jain grnth bhaannddaare anyaany grnther sngge amuuly nyaay' grnth smuuher sNgrh ebN rkssaar bybsthaa kriy'aachen| 7 bhaartbrsser tpolbdh abdaanmaatri mhaan ebN skler saamaant smptti, uhaa sNgrher ebN sNbhaabnaar yogy ei jainii bhaabnaa bibhinn ekaant drshnke ek ny'ckrer bibhinn 'ar' ruupe subistpt krir4/che|

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{ $3 ] . bhaanudhyaay'ii mijgr aagrhe aamraa ky'ekkhaani atidul taare chaay'aaninni pryaalaaecnaa praapt hiy'aachi| prdhaant uhaar upr nirbhr kji aamraa ekhaane bissy'ttaar spiikrnner cessttaa krib / ' mhr'i knnaadt baishessik suutre baishessiksubhrer prbrtii tthaa praant paaler paath dhrm sNgrher puurbbrtii baishessik grnth smuuher praapti t duurer kthaa,uhaaler naamo aadhunik baishessik smprdaay'e apricit| ei absthaay' dbaadshaay'ckrer byaay'aagmaanusaarinii ttaakaay' siNhshuri baishessikbaaky naamk baatikgrnth, baishessik kttii naannii ttiikaa tthaa prshmti kRt bhaassciikaar saamaany pricy' diy'aa ebN itntt sei grnther sndr't uddhaar kriy'aa ek andhkaar kssetre prkRt aalaaekpaat kriy'aachen| baishessik suutrpaattho kaalkrme nsstt ei hiy'aa giy'aache, ihaa bishessjnyeraa uplbdhi kriy'aa thaaken| jaindaarshnik grnth tthaa jainbhaannddaarsth anyaany grnth ei suutr grnther paatth nirnny'eo prcur saahaayy kre| nby baishennik prsthaane jainaacaaryder abdaan smprke bishisstt aalaaecnaa bndhur uH shriijitendr jaitlii mhaashy' iNraajii bhaassaay' kriy'aachen| baidik nyaay' prspraay' mhrssi gautmer suutrer upr nyaay'nner bhaa, uddyotkr kRt nyaay'baartik, baacspti mishr prnniit nyaay'baartik, baacspti mishr prnniit nyaay'baartiktaapry ttaakaa tthaa udy'naacaary nirmit taapry pritbdhi smmilitruupe nyaay' ctugrnthikaa naame mithilaa ebN bnggdeshe prsiddh| jain prmpy' suutr'shit nyaay' ctugrnthik pnycprsthaannyaay'tr'k naame pricit| ati smaadre jainaacaaryer pnyc prsthaan adhyy'n ky'iten| ihaar praamaannik ebN praaciin maatRkaa jain bhaannddaare paaoy'aa yaay'| jainaacaary abhy'tilk pnycprsthaaner upr nyaay'aalngkaar athbaa pnycprsthaan nyaay'ttiikaa naame prsiddh atibistRt ebN maarmik byaakhyaagrnth cnaa kriy'aa giy'aachen| tini abhinipunn bhaabe paatthbicaar kriy'aa nyaay'siddhaanter ythaayth prtipaadn kriy'aachen| aacaary abhy'tilk khrtrgccher suprsiddh aacaary jinekhr suurir shissy chilen| tini hemcndr't byaaly'kaabyer baakybRtti mhaabiir, baadl, yugaadidebtaa, shunte tthaa aarjinaathntr' shiir'ssk anyaany grntho rcnaa kriy'aachilen| 1 1 at tilker grnthaabliir naam bikaaniiy'er bishisstt shaasebii pnnddit yut agr' nhaattaar saujnye praant|

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[ 14 / shr'caar'kRt ttlker anusrnne abhy'tik jgr' r'cnaay' prbRtt hiy'aachilen bliy'aa mne hy'| ei nyaay'ttiker ekmaatr a re jainbhaannddaare surkssit aache| aniruddhaacaaryer gr'iy'r' pnyjikaa abhiemn ebN praamaannygrnth| aacaar' udrun aniruddher naam ekssr shit ullekh kriy'aachen| grnther maatRkaao jainbhaannddaar paaoy'aa giy'aache|| bhaaskRt nyaay'saarer dhaaep byaakhyaar naam bhuussnn| ihaa diirghkaal bhaater bibhipraante aadr laabh kriy'aa aasiy'aache| duHkher bissy' uhaa atishy' dusspraapy| baad rtnaakraadi grnthe uplr' nyaay'bhuussnner srtguli bhuussnnmtey' baishisstter prtipaadk| aacaary hribhdrer bdd' drshn smuccy' tthaa saambaatriNshtikaa gulite - baishessik tthaa bauddhdaarshnikmter maar'mik prtipaadn dekhaa yaay'| ydrshn smuccy'er ttaakaay' gunnsuri anek lupt nyaay'grnther sndhaan diy'aachen| ei grnthe adhyy'n naamk alp pricit nyaay'ttiikaakaarer sbishess o ut hiy'aache| | aatmtttbbibek udy'naacaaryer anytm prsiddh grnth| ekkaale ihaar mhtb srbtr sbiikRt chil| ihaar upre anek byaakhyaagrnth o likhit hiy'aachil| kintu bissy'gt kaatthiny, puurbpksser apricy' tthaa smprdaay' prcutir jny ihaar paatth ebN arthnirnny' praay' asmbhb hiy'aa pdd'iy'aache| ei bissy'e anaary yshaaebij kt khnnddkhaady hite aamaader ythesstt saahaayy mile| sbhbtH jainsmprdaay'e aacaary yshaaebijy'i srbprthm nbydhyaay'er shailiite jaisikaant byaakhyaa kriy'aachen| taahaar grnthaablii smpuurnn prkaashit hile nyaay'shaantrer tulnaa mulk aalaaecnaar ek nuutn srnni khuliy'aa yaaibe| | bauddh daarshnik mt tthy grnth sNrkssnner kssetreo jain aacaaryder anuraag subidit| dignaagkRt bliy'aa pricit nyaay' prbesher upr hribhdr tthaa paarshbdeb gnni byaakhyaa tthaa upbyaakhyaa rcnaa kriy'aachen| mntrbaadiir nyaay'bittiikaa prsiddh| prbhaac nyaay'nibinishcy' bibrnne prjnyaarkRt prmaannbaatilphaarer bistRt aalaaecnaa kriy'aachen| bhaartiiy' nyaay'prmpraay' jainaacaaryder ei abdaan atiir' mhtbpuurnn| anytr prmtrkssnner jny eiruup eknisstth cessttaa dekhaa yaay' naa|

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Reality of Soul & Matter [ In Jain Philosophy and Eddington's sclantific Philosophy 1 Munisti Mahendrakumar, 'Dwltiya" Introduction : "What is reality ?" or, "What is that which we ses, perceive, experience or know ?"-Such questions involving the relationship between observer and reality, subject an object, have haunted man from the dawn of reason. Different scientists have given different answers to these questions and these answers have striking similarities with those given by different philosophers. The present paper is based on the comparative study of the philosophical views of the famous physicist Sir Arthur S. Eddington with those of Jain philosophy. Broadly speaking, we can divide the views of the scientists into two groups :-(i) Idealism and (ii) Realism. The former is accepted, amongst others, by the scicotists such as Dr. Albert Einstein, Sir A. S. Eddington, Sir James Jeans, Hermann Weyl, Ernst Mach, Poincare. By idealism, is meant here the view which considers 'the self' or 'consciousness', or mind' as the only ultimate reality. The scientists' idealism propounds that the world of scientific investigation is essentially a subjective reality. 1. The well-known exponent of the modern scientific philosophy Prof. Henry Margenan clearly expresses this view : "It is well-known that the scientists, at least ia those fields which we call the exact sciences, agree on matters falling in their specific domain but hold widely difforing views with regard to reality." See the Nature w of Physical Reality, P. 12.

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A. Views Of Sir A. S. Eddington : "': 1. Selective, wubjectiviama : Sir A. S. Eddington calls the philosophy of science selective subjectivism", which according to him is quite different from Berkelian subjectivism, which denies all oba. jectivity to the external world. He observes : "In our view : the physical universe is neither wholly subjective nor wholly objective nor a simple mixture of subjective and objective entities or attributes". 1 3. 2. Consciousness- The Ultimate Realty : The most evident fact in Eddington's Philosophy is that consciousness is the ultimate reality. He believes that the experience of each individual is primarily the changing content of his consciousness. Consciousness, according to him, is a succession of tableau accompanied by sensory feelings of various kinds, Memories, Abstract Thoughts, Emotions, etc, Eddington considers 'mind' as the first and most direct thing in our experience and all else as remote inference, 8 The epistemological reason for considering 'consciousness? as the ultimate reality, given by him is that if every element of experience was utterly unlike every other element of experience, there would be no subject matter for either Science or Philosophy. "Progress", he maintains, "depends on recoga nising a common factor in two elements of experience."4 According to him, Physics is based on the fact that there are resemblances between two elements of experience which have the same subject--the consciousness. 1. The Philosophy of Physical Science, p. 27. 2. New Pathways in Science p. 280. 2. Science and the unseen world, p. 28. The New Pathways in Science, p. 286. * ibid. pi 287. : i ;". .

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Concions-Objective Physical-Subjective [3] Eddington denies the objectivity of the physical world, considering consciousness as the only objective reality. He has expressed this thus-"Our Philosophy has led to the view that in so far as we can separate the subjective and objective elements in our experience, the subjective is to be identified with the physical and the objective with the conscious and spiritual aspects of experience.1" 4. Scientific Knowledge-Wholly Subjective. Because in Eddington's view the objective reality is different from the physical world, he contends that Physics can never know it. He, therefore, concludes, "The fundamental laws and constants of Physics are wholly subjective, being the mark of the observer's sensory and intellectual equipment on the knowledge obtained through such equipment; for we could not have this kind of a priori knowledge of laws governing an objective universe." B. Jain Philosophy 1. Metaphysics : In Jain Metaphysics, the following five substances are considered to be the ultimate realities constituting the universe : rest "9 (i) Dharmastikaya-Medium of motion (ii) Adharmastikaya (iii) Akasastikaya-Space (iv) Pudgalastikaya-Matter (v) Jivastikaya-Soul, .. 1. The Philosophy of Physical Science p. 184 2. The Philosophy of Physical Science, p. 104 Kaia ie. time is considered to be a substance same it not an ultimate objective reality,

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[ 4 ] Here, we are concerned only with the last two realities. 'Pudgala' or 'Matter' is defined as that substance possessing colour, odour, taste and touch.1 Soul is defined as that substance whose characteristic is upayoga3, which means "the activity of consciousness.'s The pudgala is inanimate, insentient, anti-conscious substance, while the soul is colourless, odourless, tasteless and touchless, anti-matter substance. Both the Pudgala and the Soul are independent objective realities. 2. Epistemology: As we have seen, it is the activity of consciousness, i.e., 'upayoga' through which the soul perceives the objects. Every object essentially consists of infinite number of attributes which are of two kinds : (i) General and (ii) Particular. The 'general attributes' as well as the 'particular attributes' are considered to be existing objectively. That is to say, a general attribute always remains 'general' and a particular one always particular. Now, when a soul perceives a general attribute, its perception is known as intuition (darsana) and when it perceives a particular attribute, it is called knowledge or cognizance (jnana). Thus, the objectively divided attributes of the perceived substance are responsible for the bi-division of the percipient's upayoga into darsana and jnana, also called 'anakara upayoga' (indeterminate-cognition) and 'sakara upayoga' (determinate-congnition) respectively. Another remarkable characteristic of Jain epistemology to be borne in mind is the classification of knowledge into two types: (i) Sensory and (ii) extra-sensory or transcenden1. Sparsa, (F) Rasa, (TH) Gandha (T), Varnavan (quia), Pudgalah (g)-Jain Siddhanta Dipika I-11 2. Upayoga Laksano Jivah-Ibid-2-1 3. Chetna-Vyaparo Upayogah-Ibid-2-2 4. This term 'darsana' is a technical term of Jain epistemology, defined as the perception of general attributes. It, therefore, should not be confused with the ordinarily used word 'darsana' meaning Philosophy.

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[ 5 ] tal. The knowledge obtained through the medium of the sensory and intellectual or mental equipment is sensory', while that obtained directly by the soul, without any assistance of the senses or mind, is 'transcendental'. The first two kinds of knowledge, vig., mati-jnana (Non-verbal sensory comprehension) and sruti-jnana (Verbal sensory comprehension) are, of course, sensory perceptions, while the last three, viz. avadhi-gnana, (clairvoyance), manahparyava jnana, (telepathy) and keval-jnana (Omniscience) are extra-sensory perceptions. C. Comparision And Critique 1. Essence of Soul: On the basis of the above succinct outlines of the philosophical views of Eddington and Jainism, we shall try to compare them. As we had already seen, making the epistemological investigation as the basis of his Philosophy, Eddington has propounded that consciousness, which is the source of all our activities such as experience, thinking, memory and feeling is the objective reality. The Jain Philosophy also accepts the objective existence of soul and believes it to be the source of all the activities of consciousness. Thus both the philosophies hold identical views regarding the essence of spiritual reality. 2. Subjectivity & Objectivity of physical properties : Though both the philosophies agree with each other regarding the objective existence of the 'external world' or 'physical world', they seem to differ widely in their concepts of its fundamental nature. Eddington has clearly stated-"I therefore take it as axiomatic that the external world must have objective content. Notwithstanding this statement, he has strongly "1 1. The Philosophy of Physical Science, P. 257.

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[6] * criticized the realists. It is a general contention of all realists that all the physical objects have independent objectivo existence and that the physical properties - such as colour, tasto, odour and touch-too exist objectivly in them. Against this belief, Eddington makes the following statement, giving an example of an apple : "I might define my typical opponent as the man who believes in the existence outside the mind of han actual apple with an actual taste in it', I do not object to an actual apple external to the mind, and I am willing to be covinced as to the existence of an actual taste (as distinct from the physical interaction between the molecules of the apple and those of a particular tongue) external to the mind. Where the philosopher seems to fly against the plain teaching of science is io locating the actual taste, colour, sound inside the thing itself.". This statement of Eddington indicates that the physical properties such as colour, taste are not accepted by him as "objective". Contrary to this, Jain philosophy asserts them to be existing objectively in matter (Pudgala), and not to have been created by consciousness, 3. Explanation by Jain Theory : The above problem of "an actual taste in actual apple" can easily be solved on the basis of the Jain theory of atom. lo the atomic theory of Jain Philosophy, it is stated that each atom--the ultimate particle of matter-possesses one colour, one odour, one taste and two touches. Just as the existence of atom itself is objective and not subjective, so the existence of quartet properties in atom is also objective. The quartet of colour etc. does not depend upon the percipient for their existence. Not only this, but the existence of pluarality of colours, etc. is not also dependent on the knower. It is a fundamental assertion of Jain Metaphysics that there exists infinite number of atoms in the universe and the intensity of fourfold attributes existing in them also varies infinitely from atom to atom. Thus, for example, we take the quality of colours Black, 1. The New Pathways of Science, P. 281 2. Bhagvati Sutra 8, VI.

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[ 7 ] 1 blue, red, yellow and white-these are five fundamental colours. In each atom, there must exist one of these colours. But in the atoms of the same colour, the degree of intensity may vary. Thus in the realm of black atoms, some atoms may be one unit black, some two units, some three, and so on up to some infinite units. In this way, there exists difference in the quality and the quantity of all attributes in different atoms. And existence of this difference is neither dependent or nor created by consciousness. Thus, an apple, according to Jain Philosophy, consists of infinite number of atoms, each possessing in itself a particular taste (out of the five fundamental tastes) in a particular intensity, and consequently, the apple, which is the collection of all these atoms, must possess an objective taste in itself. 4. Rabuttal of Eddington's Argument : Though the modern physics has not yet reached the ultimate unit of matter, it accepts the atomic particles such as electron, proton, neutron as the practical units of all material elements. Now, Eddington accepts these particles as objective realities, all the same he is not prepared to accept the objectivity of these attributes like, colour, taste, etc. He is not able to comprehend at all as to how the atoms and the material objects themselves can possess colour, etc. without having any dependence on consciousness. This belief of the renowned scientist seems, however, to be due to his prejudiced idealistic concepts. The plurality of colour, etc. is directly perceived by us, and even Eddington cannot deny it. Now, if the plurality were not existing objectively, how different objects posses sing different colours etc. could have been perceived by a single consciousness, and also, if it was the consciousness which was responsible for 'spinning of colour etc.' and if the object itself were completely devoid of these properties as suggested by Eddington,1 how a single object could have been perceived identically by different percipients (conscious 1. The New Pathways in Science p. 88. "

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[ 8 ] ness)? It means that in case the object itself was totally colourless etc., it would not have been possible for different percipients to have congruous perception of the same object. 5. Possibility of Dissimilar Perceptions : Here it should be noted that sometimes the same object is perceived by different consciousness to possess unidentical properties of colour etc. But this unlikeness is caused only due to the variance in the capacities of the percipients and meaas used by them. For example, colour-blind persons cannot distinguish between the various clours. But this is obviously due to their subjective inability, and not the objective unity of the colours. In the same way, it is possible that the same thing may be perceived to have two different tastes when it is perceived by two percipients. But this does not mean that there does not exist any taste objectively in the object. Actually, the dissimilarity in perceptions is caused by the difference in the construction and capability of the tasting equipments (i.e. tongues) of the two persons. It is clear that the 'taste' which is comprehended by us in our perception is actually created as a result of biochemical and physical interaction between the real taste existing objectively in the perceived object and the tasting equipment. Hence, in case there is the slightest variance in the tasting equipments of two percipients, the taste experienced by them would also be unidentical. 6. Mathematical Symbols : The above phenomenon can easily be understood by simple mathematical symbols. Let L denote the objective taste, B, and B, denote the constants (or functions) of the tasting equipments of two percipients A and B resp. and, V, and V, denote the tastes perceived by A and B resp. then, 1 + B2 = V:-(1) and L + Bg = V,--(2)

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. . Now, from these equations, it becomes clear that it ; then, V, V, That is to say that if the constants representing the tasting equipments of A and B were equal, the tastes perceiv. ed by them will also be the same. Actually, this happena generally ; for, in normal conditions, B., Bg, etc. have almost the same value for different persons. The above equations also give us a further indication that V can become equal to L, in case B=0; i.e, if the tasting equipment does not interfere in the process of perception, the perceived taste (V) will be equal to the objective taste (L). But this is possible only in the case of .E.S.P.' Another interesting inference from the above equations is that for the same percipient, the value of B may not remain the same, i.e. the construction and capacity of the tasting equipment may itself uodergo change in diverse conditions. In such a case, the same percipient would experience the saine object in different forms. For example, say, a person drinks milk containing sugar. In normal conditions, he will perceive the taste as "sweet". But if the same person first eats some sweetmeat and then takes the sugar-mixed milk, he will perceive it to be "unsweet". This happens because the value of B was changed in the second case due to the effect of sweetmeat on the tasting equipment But in normal conditions, B can be regarded to have identical value for all the percipients. 7. Phenomenon of Colour : We have already seen that Eddington considers the consciousness as the spinner of the colours. Though the actual phenomenon of colour is very difficult to be explained and is also not completely known in the realm of science, it can easily be proved that the phenomenon of colour is essentially due to the objective attribute of matter. . All of us perceive grass: as 'green'. Now, Eddington says y, :

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[ 10 ] that in this process there is no speciality whatsoever of the grass. But that on account of its own specific characteristic, the consciousness perceives the grass as 'green'. But such a view does not hold good either on the basis of common sense logic or the present day scientific theory of colourphenomenon. It is contradictory to the fundamental assertion of the Jain Metaphysics too. Our common sense rationality compels us to believe that ever in the absence of any percipient (consciousness) the grass will ever remain green. Secondly, the modern Science explains the phenomenon of colour on the basis of the wave-theory, It is an undoubtedly proved fact of science that the whole visible spectrum is contained in the ordinary white light from the sun. When the light waves from the sun pass through any material object, all wave-lengths except a particular one, are absorbed by the object on account of same specific charge of its own. Thus, when the light-waves pass through the grass, the grass absorbes all wave lengths except one representing the green colour, due to its own specific objective property. Consequently, the only wave length representing green colour reaches our eyes, it stimulates optic equipment and we see the grass as 'green'. Thus, on the basis of scientific theory too, it becomes clear that the perception of grass (or rose as red), is not dependent upon the consciousness but on the fact as to which wave length is not absorbed by the object, and this, in turn, is decided by the structure of the object-some objective pecularity of the object itself. Hence we can say that the colour of an object is contained in its own nature, or more strictly, colour is an objective attribute of the matter. Thus, Eddington's contention that consciousness spins the colour, is completely blown into smithereens on the basis of the scientific theory itself. Lastly, we examine the above view of Eddington in the light of Jain metaphysics. The Jain metaphysics clearly states that all the four properties of matter are objectively possessed by each atom. It is also asserted by the Jain metaphysics that in the grass there exist atoms of all the five colours, and

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therefore, the objective colour of grass is not merely green. But, because in grass, there is a majority of atoms possessiog green colour, we see it as grees. Actually there is not at all much difference in the Jain view and the real scientific view for both of them assert the same fact viz. "The colour is essentially contained in the structure of object itself".. Merging the two views, we can say that the absorption of wave lengths by the object depends upon the structure of the object- The natural objective colours of the atoms constituting the object. 8. Stractare of Electron : As we have already seen, Eddington does accept the rcal objective existence of the electron. But how an electron, devoid of all the physical properties can exist objectively, is not made clear by him. Probably, Eddington considers the mass and the electric charge as the objective properties of an electron, and colour etc, as its subjective qualities. Now, the Jain Metaphysics maintains that the quality of touch, which is an objective property of atom, is eight-fold, there being four pairs of opposite touches. Out of them, the pair of Crukshtava' and 'snigdhatva' which should mean positive and negative electric charges, and the pair of sitatva' and 'usnat va' which should correspond to the objective causes of the phenomenon of temperature of the atom, are fundamental, while the remaining two pairs, one of Gurutva' and 'Laghutva' corresponding to 'mass' and the other of 'mridutva' and 'kathotrava' literally meaning 'softness' and 'hardness' are secondary. The ultimate atom in its separate form must possess two touches one out of the each of the first two pairs. Thus, electric charge which seems to be accepted by Eddington as an objective property of electron is, in fact, one of the fundamental objective touches, described by Jain Metaphysics. Also the mass though a secondary touch is considered to be one of the objective qualities of matter." 1. It has been recently shown by the British Scientist Dr. Fred Hoyle and the young Indian Scientist Dr. Narlikar that want is not the fundamental property of matter.

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[ 12 ] Thus, if Eddington does not mind accepting the touches such as electric charge and mass as the objective qualities of the electron, he should also not deny the objectivity to other qualities, like colour etc. of the same category. 9. Transcendental Perception : Upto now, we have only discussed the bearings of sensory equipments on our perception. The Jain Philosophy gives also an elaborate description of extra-sensory-perceptions. According to it, in an E.S.P. the objective qualities of the object are comprehended by the percipient as they are. The disharmony which is created between the perceived quality and the objective quality due to the effect of the sensory equipments, is totally elminated in the E.S.P., for here there is no interference of any external equipment. In our symbolic language, here L=V, and B=O. 10. Limitations of Science : The weakest factor of Eddington's philosophy is that it is based on modern physics, which has not yet been able to answer some of the most fundamental questions concerning the essence of matter such as "what is the ultimate unit of matter and what is its actual structure ?' Mostly in modern science, the natural phenomenon are explained by using abstract symbols, the ultimate nature of which is left unexplained. Take far example, the phenomenon of colour. Modern science explains it by the symbol of wave length of lightwaves. But what is light? Is it in the form of wave or in the form of particle? What is the ultimate cause of absorption of particular wave-lenghts by the different objects? In answering all such questions satisfactorily, modern Physics has not been successful and it seems that it will not be successful until and unless the ultimate unit of matter is comprehended For the discussion of the concept of massless matter, please refer to my paper on Reality and Relativity of space & time in modern Physics & Jain metaphysics,

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by it. At present, numerous postulates and hypotheses are : prevelent in modern science, on the basis of which the materialist scientists try to show that colour is an objective : attribute whereas the idealist scientists exercise their intellectual power in proving it as a subjective quality. Such sorts of contentions seem not only to be speculative and conjectural but also contradictory to direct experience. The Jain philosophers comprehended the essence of the ultimate unit (the paramanu) of matter through the perfect transcendental perception and on the basis of this, they have made a thorough elucidation of the atomic theory. Their assertion that the quartet of colour exists objectively in matter is based on their direct perception of the ultimate reality. In fact, the Jain Philosophy asserts that the ultimate unit of matter cannot be known through any kind of physical equipment. 11. Conclusions : We can conclude the above discussion in the following six points : 1. Eddington has accepted the existence of consciousness as the objective reality ; Jain Metaphysics too agree with it by enumerating soul under the five ultimate realities of the universe, 2. Eddington considers it impossible for the laws of Physics to kuow the ultimate objective reality i.e. consciousness. The Jain Philosophy also believes that soul being a DOD-physical reality cannot be perceived through sensory or external physical equipments. It can only be perceived through perfect transcendental perception. 3. Eddington's assertion that consciousness is a main source of all psychic, and psyhological phenomena such as perception, memory, thinking, emotion is also conceded by Jain Philosophy. 4. Though Eddington designates bis pbilosophy as "the philosophy of physical science", it seems that his biased

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[ 14 ] ** Idealistic views bave tinted his philosophy. Hence it cannot be regarded as the Philosophy of physical Science. 5. Even though Eddington accepts the real existence of " material world, bis concept about its pature is not clear. He does not deny objectivity of the material bodies, all the same he believes colour etc, to be more subjective attributes. On this point, Jain Philosophy greatly differs from his view, for the former asserts matter as well as its qualities of colour, etc. to be objective. 6. The modern Physics has failed to apprehend the exact Dature of the ultimate unit of matter. Thus, Eddington's Philosophy is based on the imperfect knowledge of present Physics. On the other hand, the Jain seers have made assertions about the ultimate atom only often having perceived it directly though their transcendental knowledge.

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Antiquity And Origin Of Jain Iconography Dr. L. M. Joshi, M.A., Ph. D., University of Gorakhpur, U. P. Not sufficient work has been done in modern times in the domain of the study of Jain Art and Iconography. Al though, much good literature has been published on the history, literature, philosophy and the moral culture of Jainism, in India and abroad, yet it appears that, the learned world has yet to realise the great antiquity and originality of Jainism. The object of the following few pages is to discuss the possible or, perhaps, probable, protohistoric origin of some basic elements of Jain sculpture and Iconography of historic times. Quite recently, Professor Dr. Hiralal Jain has drawn our attention to the similarities between the figures of "ascetics" or men in "meditative attitude" found in some seals of Mohenjodaro, and the sculpture in Padmasana and a nude male torso of Lohanipur, supposed to represent a Jina. He also notes the famous seal of Mohenjodaro which Sir John Marshall described as a "prototype of historic Siva", and compares it with the image of Pasupatinath. It may be noted that as early as 1932, Sir R, P. Chanda had also noticed this similarity. But a detailed study of this important problem has yet to be attempted, As is well known, the Jain tradition claims the existence of 24 Jinas ("'Victors') or Tirthankaras (lit. "Ford Makers); the historicity of 23rd Jina, Lord Parsvanath, the immediate predecessor of Lord Mabavira, has been eminently establish1. Hiratal Jain, Bhartiya Sanskriti Main Jain Dharma Ka Yogadaca, Bhopal, 1962, pp. 342-343. 2. Vide: Modern Review, Angust, 1932, cf. R.K. Mookerji, Hindu Civilization, Part 1, Bombay, 1957, pp. 24-25. .

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16' 1 [ . ; ; ,.. - ed and is admitted by modern critical scholars. There is :: every possibility that some day in near future, we shall be in a position to prove the real historical existence of former 22 Jinas also, whose biographies and achievements are #ecorded in numerous ancient and medieval Jain texts, and are depicted in so many plastic productions of the land. For me however, the reality and existence of these so-called mythical Jinas is only as palpable and truthful as that of Mabavira or Tathagata, the greatest teachers of Sramanology. As I have pointed out elsewhere also, I strongly feel that a number of these Conquerers of Samsara with all its vices, seem to have been portrayed in the most ancieat plastic art of the Indian sub-continent. Not only the icons, but even the characteristic attitudes, attributes, and emblems of some Tirthankaras are distinguishable in the art and letters of those Pre-Aryan, Pre-Vedic and the most ancient inhabitants of Bharatavarsa whose archeological remains have been laid bare in Punjab, Sindh, Rajasthan and GujratKathiawad. 8 1. For an account of 24 Jinas and other great men of Jain tradition, see the Trisastisalakapurusacharita, English transJation published in G.O.S. Nos. 51, 77, (and others), Baroda, 1931, 1937, etc. on Parsvanatha's life see Parsvanatha-charitra of Vadiraja, Hindi trans. by Sri Lal Jai Chandra Jain, Calcutta, 1922 ; Uttaradhyayanasutra, 23, S.B.E. vol. xlv, Introduction, pxxi ff ; Uvasagadasao, Eng. trans., A.F.R. Hoernle, Calcutta, 1890, p. 5, note ; Harmann Jacobi, "Jainism" in Encyclopaedia of Religion and Ethics, ed. by J. Hastings, vol. vii, pp. 466 ff. Dhammananda Kosambi, Parsvanatha ka Caturyama Dharma, Bombay, 1957 ; Hiralal Jain, op. cit. chapter 1. 2. L.M. Joshi, "The Greatest Factor In The Annihilation of Buddhism In India", contributed to 'Sramanology', volume 1, Sri Ganganagar. 3. See e.& , H.D. Sankalia, Prehistory and Protohistory of India and Pakistan, Bombay, 1963 ; A. Ghosh, Indian Archacology, New Delhi, 1960 ; R.E.M. Wheeler, Early India and Pakistan, London, 1959.

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[ 17 ] . . * But this fact has not attracted the attention of scholars. On the contrary, Dr. J. N. Banerjee doubts the authenticity of the well-known Jain tradition, according to which the practice of worshiping images of Tirthankaras is as ancient as the foundation of the Doctrine itself. It seems that this tradition can be supported by the oldest extant imagos discovered at Mohenjodaro. And if this be possible (we shall scc below that it is possible), we shall be compelled to trace the antiquity of Jain Iconography to those distant protohistoric icons. Scholars have hithertofore taken the torso of oude male figure discovered from Lohnripur near Patna, to be the earliest and the oldest Jain image. As noted above, Dr. Hiralal Jain has pointed out its almost identical counterpart exists in the remains of what is called the 'Harappan' Culture. This Harappan counterpart, made of red sandstone, which as Dr. Benjamin Rowland says, "must have been intended as a deity of same sort", 9 is unfortunately mutilated, and is without any attributes. But it is highly probable that this male torso is a figure of one of the earliest Jipas in Khadgasana, standing upright posture, and sky-clad. Although quite incomplete to make out any clear idea, this beautiful, youthful and sky-clad male figure reminds us of some of the marks of an icon of a Jina as prescribed by the author of the Brhat-Samhita in these words : Ajaaulambabahuh srivatsankah prasantamartisca / Digvasastaruno rupavansca karyyo Arhatam devah // (Bihat Samhita, chapter 58, verse 45). 1. vide The History and Culture of the Indian People, vol. 2, The Age of Imperial Unity, Bombay, 1953 (2nd ed.), P. 425. 2. see The Journal of the Bihar and Orissa Research Society, vol. xxiii, pp. 130-132, and plates; H. Zimmer, The Art of Indian Asia, vol. ii, New York, 1955, plate 244. 3. Benjamin Rowland, The Art and Architecture of India, 2nd ed. Penguin Books, 1959, p. 15, plate 2. 4. See Aocient India No. 9, 1953, Plate xxiiib.

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[ 18 1 Jain texts of early medieval date, such as the Abbidbana Chintamani, the Trisastisalakapurusacharita, and others contaio details concerning the individual Jinas, their iconographic features, special symbols, associated animals, and the attending lesser divinities. Some older texts like the Samavayangasutra, also contain important notices of cognate subjects, ofcourse, with a difference. From these texts we gather that bull (vrsabha) is the symbol or emblem of Rsubhanath, the Adi Guru, elephant that of Ajitapath the second Teacher, the rhinoceros that of Sreyamsa, the 11th Teacher, buffalo that of Vasupujya the 12th Teacher. monkey that of Abhinandanapatha the 4th Teacher, snake that of Parsvanath and lion that of Mahavira. All these creatures, to wit, the bull, elephant, rhinoceros, buffalow, monkey, spake and the lion, are depicted in the Indus seals, some in association with anthropomorphic icons, and others in various situations, The fact that those very animals, which have been receiving veneration from devout votaries of Jainism, Buddhism and Hinduism throughout the historic times, are depicted and perhaps deified already in the fourth or the third millennium B. C., naturally attracts our attention. And one important result of these observations is that these respected animals are found associated for the first time and in the oldest antiquities of the land, with those anthropomorphic figures which can with great probability be associated with most ancient Jinas. In other words, it is possible to say without any fear of contradiction, that the animal symbolism of Jain iconography, which plays an imdortant part in Jain art and literature of historic epoch, is as old as the third millenpium B. C., if not older still. The very famous steatite seal from Mobenjodaro, discovered by Dr. B. Mackay, studied and illustrated by Sir John Marshall, in bis great work on Mohenjodaro and the Indus Civilisation, and popularised by the latter as a "prototype of historic Siva", 1 bears the realistic figures of four important and sacred animals, grouped around a curious person who is seated in a very difficult ascetic posture on a pedestal. Following Sir Marshall, most 1. John Marshall, Mohenjodaro and the Indus Civilization, vol. 1, London, 1931, Plate xii, 17, pp. 52-54.

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[ 19 ] scholars take this figure as that of a Hindu God, Siva, also called 'Trimirti' (three-beaded), and 'Pasupati" (lord of beasts). It appears that there are not threo, but four faces of this Tapasvia or Sramana in samadhi, but only three are visible to us. The celebrated so-called "Lion Capital" (I say $o-called, because it is a Dharma Chakra Capital, and not a lion capital), which crowned the Sarnath copy of Asokan monolithic Pillar, and which now adorns the National Emblem of the Indian Republic, is an instance, where there are four lions facing the four cardinal directions, but only three are visible to the onlooker. There are not only four faces of this ancient Teacher of Ahimsa, if I may be allowed to use this word in that distant context, but there are four animals also, a lion, an elephant, a rhinoceros, and a buffalo. Thus the symbolism of the four faces becomes more intelligible. We see the four faces and four animals in this picture, and we recall the four cardinal directions, the four ethical precepts associated with Lord Parsvanath and his predecessors, the four degrees of dhyanas, four categories of mabapurusas, and etc. As if to negate its sivaite character, the artist of Mohenjodaro has not depicted nandi (bull), the dear and tradional mount and emblem of Siva. while all the animals pictured, have a manifest connection with the Jinas, The elephant, the buffalo, and the rhinoceros are, as noted above, the emblems of Ajitanath, Vasupujya, and Sreyansapatha respectively; the lion has a very close relation with Jioas, especially with Mahavira as also with Buddha. But in symbolic scene under discussion, the presence of a lion is perhaps more than incidental. It seems to suggest that in the forest abode of that "Victor' who wears four faces, even a lion becomes affable and non-violent, and there is an ideal peace and co-existence, things which has become so urgent but so scarce in modern times. I venture to make one more suggestion ; the object on the breast of this figure, taken to be a kavacha by Sir Marshall, may be considered as an original form of Srivatsa, a mark traditionally associated with Sitalanath and wbich is usually placed at the breast in tradition. There is yet another and more important figure, ia the

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[ 20 ] artistic remains of Mohenjodaro. This is illustrated by Sir Marshall on Plates exvi, fig. 29 and cxiii, 11, of the said work. This small faience sealing displays an ascetic in an attitude of meditation, and the ascetic is flanked by serpents (nagas) in reverential posture, with arms uplifted. It is quite possible that this figure is also of an ancient Jina. Parsvanatha, whose characteristic emblem is a serpent or naga, is often sculptured with a serpent-hood. One such figure is preserved in the Mathura museum. The connection of Nagas with Jinas is too well known. 1 Among the eight auspicious signs, the asta-mangalas, of the Jain iconography, the earliest traces of at least four signs are to be recognised in the letter-symbols of the script of Harappan culture. These are svastika, yugma-mina, and kalasa, the prototypes of which seem to be really existent among the pictographs and geometrical patterns of the oldest but enigmatic script of our country. Likewise, there are many letters in these inscriptions which resemble a crescent on ardhachandra, a trident, a goat, a caitya, and a leaf of ficus religiosa or pippal, That the pippal tree was a sacred tree in Pre-Aryan protohistoric India, is admitted by all scholars, and its specially religious character in Jainism and Buddhism and also in later Hinduism, is too well known. In early Buddhist art and iconography the Bodhi-Tree is the standard symbol of Buddha, 4 1. V.S. Agrawala, Catalogue of the Mathura Museum, Journal of the U.P. Historical Society, vol. xxiii, 1950, p. 61; there are numerous examples of this form in India, e.g. see H. Zimmer, op. cit. vol, 1, Plate B2b/c. 2. See John Marshall, op. cit. vol. 2, article on The Indus Script by Lagdon; B.M. Barua, "Indus Script and Tantric Code", in B.C. Law Volume, part ii, ed. by D.R. Bhandarkar and others, Poona, 1946, pp. 461-467 plates i-v. 3. B.M. Barua, op. cit. plates iii-iv. 4. vide I. Fergusson, Tree and Serpent Worship, 2nd ed. 1883; A. K. Coomaraswamy, Elements of Buddhist Iconography, London, 1935.

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[ 21' ) . Then, there are other figures of several sky-clad persons, standing in upright postures, cxtant among the remains of Mohenjodaro, which are very dear to their historical plastic counterparts, such, for example, as are to be seen in the Jain rock-cut sanctuaries of Ellora and a Tirthapkara statue near Danvulapada, in Madras.? It therefore stands to reason, in view of the above pieces bearing on Jain sculpture aod iconography, that a number of fundamental elements of Jain icons and their symbolism are of greater antiquity than a assigned to them by our modern scholars, and may be supposed to have originated in the art and aesthetics of the Pre-Aryan Bharatiya culture. We may also note in this context the well known and much debated references in the Rg Venda, to the Sisnadevas, probably sky-clad (naked), and apparently despised by the Vedic priests. The references is perhaps to the nude icons, or to sky-clad sramanas, the ascetics who practised austerity and were experts in contemplation, and who may have been wandering sky-clad. In historical times also the Jains were most probably the first to produce the images of their revered Teachers. We shall not be far from truth to maintain that the ancient Indians learned the production and veneration of images and icons of divinities and deified sages from the Jains. The famous Hathigumpha Inscription of king Kbaravela of Kalinga, datable in the first century before Christ, claims to have brought back from Magadha an image of a Jina, which had been taken away by a king of the Nanda Dyanasty, three hundred years before the time of 1. See B. M. Barua, op. cit. plates, and compare with V.A. Smith, History of Fine Art in India and Ceylon, Oxford, 1911, figure 110, p. 157, and H. Zimmer, op. cit., vol. ii, plate 245. 2. Rg Veda, vii, 21.5; and x, 99.3; A.B. Keith, Religion and Philosophy of the Veda and the Upanisads, vol. 1, H.O.S. 31., 1925, p. 75, takes them to be the phallus worshippers", and this is also the view of many other scholars too, but sce Hiralal Jain, op. cit., p. 342

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[ 22 ] Kharavela. This fact thus points to the existence of Jain icons in the first half of the fourth century B.C. The male torso from Lohanipor near Patna, identified as an image of a Jipa, as has been referred to above, is made of stone with distinct polish characteristic of the Asokan monuments ; it is thus placeable in the third century B.C., probably in the reign of Emperor Asoka. The Yaksas, so popularly worshipped especially by the ancient Jains and Buddhists, and subsequently also by the Hindas, are among the earliest semi-divine and and semi-human beings to be sculptured in India. A large number of these Yaksas and Yaksinis, discovered from several sites of Uttar Pradesh, Madhya Pradesh and Bihar, are assigaable to the third century before Christ. 3 There seems to be no doubt as to the origin of ibe Buddha image from these ancient anthropomorphic icons of the Jinas and Yaksas. That the images of Buddha and those of Jinas in Padmasapa, are very close and nearly akin. seems to be obvious. Although there is a very big gap between the icons of Mohenjodaro and Harappa, on the one hapd, and those of the age of the Nandas and the Mauryas, 1. See R.D. Banerji, in Epigraphia Indica, vol. XX, p. 74; D:C. Sircar, Select Inscriptions, vol. 1, Calcutta, 1942, p. 206, note 1. 2. R.P. Jayaswal, "Jain Images of the Mauryan Period", I.B.O.R.S., vol. xxiii, 1937, pp. 130 ff. and plates. 3. See A.K. Coomaraswamy, Yakshas. 2 parts, Washington, 1928-31 ; V.A. Smith, op. cit.; V.S. Agrawala, op. cit. Stella Rramrisch, Indian Sculpture, Calcutta, 1933; John Marshall. The Monuments of Sanchi, 3 vols. Delhi, 1940. 4. See A.K. Coomaraswamy, "INDIAN ORIGIN OF THE BUDHA IMAGE", J.A.O.S., vol, 46, 1926 pp. 165 ff ; U.P, Shah, "Yaksha Worship in Early Jain Literature", Journal of Oriental Institute, vol. iii, 1953 ; v.s. Agrawala, 'Pre-Kushana Art of Mathura', J.U.P.H.S., vol, vi. 1933.

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[ 23 ] on the other, and there is not a single male sculpture belonging to this artistically dark period, yet this negative argument at a stage when Indian Archeology is still in its infancy, and when numerous ancient sites are still awaiting exploration and excavation, can not or, perhaps, should not prevent us from tracing the germs of Jain images and their iconography to these most ancient sculptures of Bharatavarsa. -0 i

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JAINISM AND BUDDHISM Dr. JYOTI PRASAD JAIN lodian soil has heen, almost since the very dawn of human history, best suited to the growth of spiritual thinking. philosophical speculations and religious systems. And if it stands uoique in the world for her achievements in these spheres it does so, apart from Brahmanism, mainly on account of Jainism and Buddhism. These two are the living representatives of that ancient current of Indian culture which is knowo as the Sramana and which is in its origin purely indigenous, non-Vedic or nonBrahmanical, and perhaps non-Aryan and even pre-Aryan too. The Buddhist legends speak of the four previous Buddhas who had lived prior to the appearance of Sakyamuni Gautama, the Buddha, who is, however, unanimously regarded to be the real founder of Buddhism as a religious system and who lived in the sixtb-fifth century B. C. The Jaios claim for their religion a far more veocrable antiquity and assert that twenty-four Tirthankaras (ford-finders or expouoders of religion) appeared at intervals and preached the true religion for the salvation of mankind, and that Rsabba was the first of these finders of the path. Since he finds mention in the Rigveda and Yajurveda and in a number of Brahmanical Puranas, as well as the Buddhist Dhammapada, Satasastra and Nyaya-Bindu, modern scholars find themselves reluctant in denying his existence notwithstanding the fact that his precise time is not easy to assess. Rsabba's son was Bharata who is said to have been the first universal monarch and from whom this country is said to have derived its name. The twentieth Tirthankara, Munisuvrta, is said to have been a contemporary of king Ramachandra, the hero of the Ramayana, and the twenty-second, Aristapemi, was a cousin of Krisboa Vasudeva of the Mahabharata fame. Some non-Jain scholars are, however, generally inclined to regard these

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[ 25 ] carly Jain Tirthankaras as 'dim shadowy figures, wrapped up in mythology', but no doubt is now entertained as to the penultimate Tirthankara Parsvanatba's being a real historical person. He lived in 877-777 B.C. and was a Ksatriya prince of Varanasi, Vardhamana Mahavira (599-527 B.C.), the Nigantha Nataputta of the Buddhist texts was the Jain Tirthankara who reformed the creed, gave it its final shape and reorganised the fourfold order of Jain monks, nuns, laymen and laywomen. He was a contemporary of the Buddha and was like him a Ksatriya belonging to eastern India. In fact, as Jarl Charpentier observes, Jainism "represents, probably, in its fundamental tenets of the oldest modes of thought known to us, the idea that all nature, even that which seems to be most inanimate, possesses life and the capacity of reanimation; and this doctrine the Jains have, with inflexible conservatism, kept until modern time". Similarly, in view of some of the peculiar tenets of Jainism another scholar, Dr. A. N. Upadhye, has advanced the postulate of a 'great Magadha religion, indigenous in its essential traits, that must have flourished on the banks of the Ganges in Eastern India long before the advent of the Aryans into Central India'. It is this stream of ancient Indian culture and religious thought which is known as the Sramana and which has been quite distinct from and independent of the only other important stream, usually called the Brahmana or the Vedic. The chief supporters of the former were the Ksatriyas or warrior classes while those of the latter were the Brahmanas. And it is this ancient Sramana stream of Indian culture which motherd and nursed the so-called sister ceeeds, Jainism and Buddhism. It is also very likely that prior to the rise of Buddhism in the sixth century B.C. what is now known as Jainism had been, if not the only, the principal representative of that stream. The Niganthas (Jains) are never referred to in the Buddhist texts as being a new sect, nor is their leader Nataputta (Mahavira) spoken of as the founder of that sect, whence scholars like Jacobi have plausibly argued that the real founder of Jainism was much anterior to Mabavira and that this religion preceded Buddhism. The great Buddhist scholar Prof. Rhys

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[ 26 ] Davids also says, "The Jainas have been an organised community all through the history of India from before the rise of Buddhism down to the present time". { There is also no doubt that the Sramana culture emerged as a world force only after the reformation of Jainism and the rise of Buddhism about the sixth century B.C. It was a cardinal epoch in human history, an age of extra-ordinary intellectual and spiritual unrest. The entire world atmosphere was electrified by a wide-spread awakening. Confucious and Lao-tse in China, Zoroaster in Persia, Moses in Palestine and Pythagoras in Greece promulgated their teachings about this time. In India, in the Brahmanic fold if on the one hand Vedic ritualism was being made more elaborate, obtruse and rigid, on the other the Upanishadic spiritualism, probably under the influence of the Sramanas, was sounding an antiVedic note and exploring the nature of soul and Brahma. The six sistems of traditional Brahmanical Philosophy also began to be evolved about this time. Then there were the materialists Lokayatas or Charvakas who believed neither in soul nor in the life before or after death. This was the time when the Sramana world was on the basis of their traditional belief anxiously waiting for the appearance of Tirthankara or Tirthika. The bloody sacrifices, the pretensions and casteexclusiveness of the Brahmanas, the inferior status allotted to women, the exclusion of the so-called lower-castes, who formed the bulk of the masses, from the benefits of active religion, inequity and injustice were galling to the people in general and had thus further prepared the ground for new doctrines to germinate. In fact, there was in that age an extra-ordinary impulse shown in the rise and development of new theological and philosophical ideas. Many ardent spirits were unusually active in the quest of truth, and the chief centre of this ferment was Magadha, including part of Kosala, where the Brahmanic influence was not yet so deep or potent. A host of teachers roamed about the country propagating their views through which they claimed to solve the obtruse problems of soul and God, help in escaping from the endless misery of the boundless cycle of births and deaths and make life and living happy. According to the

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( 27 ) Buddhist tradition there were thus 63, and according to the Jaip tradition 363 different sects or schools prevailing at that time. The most important of these teachers, or the so-called Tirthikas were Parapa Kassapa, Mankhali Gosala, Ajit Kesakambalin, Pakudha Kachchayana, Sanjaya Velatthiputta, Nigantha Natputta (Mahavira Jina) and Gautama Sakyaputta (the Buddha). Evidently they all belong to the Sramana fold and primarily aimed at reforming the beliefs and practices of this system while incidentally they preached in a spirit of most copscentious and determined contradiction against the sanctity of Vedic lore, the sacrificial prescriptions of the ritualists, and the claims of spiritual superiority assorted by the Brahmanas. Most of these numerous schools, which sprang up or were prevailing about that time, however, cither died out or outlived their utility in the course of time. The two which proved strong enough to survive are Jainism and Buddhism and even today they profoundly influence the thought and faith of mankind. Though in their inception and development both these religious systems, Jainism and Buddhism, are entirely distinct from and independent of each other, they exibit many common factors. Both of them derive from the Sramana culture system and represent the great Magadhan religion of ancient India. The culmination of the one and the rise of the other coincide in point of time (i.e, sixth century B.C.) Gautam Buddha, the founder of one of the most important religions of the world, and Vardhamana Mabavira, the last and greatest reformer of the Jain church, were both Ksatriya princes lived about the same time and belonged to the same region, their field of activity was also almost iodentical, and both preached in the common speech, the language of the masses, which was known as Ardhamagadbi and which in time developed into the Prakrita of the Jains and the Pali of the Buddhists. The doctrinal terminology used by them being also in many cases identical or similar, as well as certain practices like the rainy-season retreat, the 'long and short fasts" abstaining from eating after nightfall, etc. None of these religions accepts the authority of the Vedas, both deay the efficacy of rituals, denounce animal sacrifices performed

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[ 28 ] in the name of religion and do not believe in the creation theory or in God as a supreme being and creator, ruler and destroyer of the world. Both decry distinctions based on birth and both uphold the effect of Karma, or one's own actions, upon an individual's future life. Above all, both of them lay the greatest emphasis on the principle of Ahimsa, nonviolence on non-injury to life, and incidentally therefore advocate vegetarianism. con It is true that the Jains are probably the only people in the world who take the law prohibiting killing quite seriously and are strict vegetarians. The very first condition of initiation into Jainism even for a layman is the giving up altogether of eating meat and drinking wine. Many Buddhists, on the other hand, are meat-eaters and they seek to find sanction for doing so in their scriptures. It is said that General Siha, a Lichchavi prince of Vaisali who was Jain and a follower of Mahavira, became under the influence of the Buddha a vert to Buddhism and a liberal supporter of the Buddhist monks whom he kept constantly supplied with 'good fresh food'. When it was noised abroad that the bhiksus were in the habit of eating such food the Tirthikas (other Sramana teachers) made the practice a matter of angry reproach. According to the Vinaya text, it was after a breakfast given by Siha to the Buddha and some of the monks, for which the carcase of a large ox was procured, that the Nirgranathas (Jains) reviled them. At this the Buddha instituted the new rule declaring fish and flesh 'pure' (that is, lawful) in the three conditions-they were not to eat the flesh of any animal which they had been put to death for them, or about which they had been told that it had been killed for them or about which they had reasons to suspect that it had been slain for them. The animal food thus said to have been permitted by the Buddha himself came to be known as the 'three pures' or 'three pure kinds of flesh', tersely described as 'unseen, unheard, unsuspected'. Later on two more kinds are said to have been declared lawful-flesh of animals which had died a natural death, and that of animals which had been killed by a bird of prey or other savage creature. Still later, the number of kinds of 'pure flesh' was increased to

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[ 29 ] nine, and a professed Buddhist was at liberty to use them as food, } In this connection it will be interesting to note that the Buddha's personal teachings were originally divided into two categories "gradual or progressive" and 'instantaneous'. The former is said to have contained all those scriptures which incorporated the Buddha's early teaching and the rules and regulations which constituted the Vinaya-pitaka. In these he is said to have suited his sermons and precepts to the moral and spiritual attainments and requirements of his audience, imposing mild restrictions as regards life and conduct on those who were low in the scale. At a later period, he is said to have taught higher truths and inculcated a stricter purity and more thorough self-denial. Thus, in the beginning he seems to have sanctioned the use of flesh as an ordinary article of food by his own example and implied permission. But when he saw that the monks were misusing the sanction by begging for beef and mutton, asking to have animals killed for them, and eating as daily food flesh which should only be taken in exceptional circumstances, he imposed the above-mentioned restrictions. The instantaneous teaching', on the other hand, were not guided by circumstances and environments. They revealed sublime spiritual truths to be comprehended and accepted at once by higher minds, taught for these a morality absolute and universal and instituted for the professed desciples the rules which were to be of eternal and unchanging obligation. The 'gradual teaching' is taken to be co-extensive with the Hinayana system whereas the 'instantaneous' with the Mahayana the scriptures of which prohibit absolutely the use of flesh of any kind as food particularly by the Buddhist monks. According to them animal food retards the spiritual developemet of one who eats it and entails evil consequences in the lives to come. The result of this teaching was that some Mahayanist Buddhists have been quite strict in abstaining, not only from all kinds of flesh food, but also from milk and its products. The followers of Devadatta, a cousin and rival of the Buddha, the Ajivikas of Mankhali Gosala and several other Sramana sects were also strict vegetarians. This "

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[ 30 ] prohibition of flesh food, which apart from other defects, must necessarily involve destruction of life was based on the grounds of universal compassion and the doctrine of Karma. And the Buddha seems to have been fully conscious of this thing and accordingly preached Ahimsa without reservation, at least in theory. If there are these noteworthy and obvious common features between Jainism and Buddhism, there are some deep rooted differences too between the two systems. Their approach towards certain fundamental problems, such as the nature of soul, conceptions of deliverance and salvation and some other metaphysical, ontological and epistemological beliefs are widely divergent. The pre-Mahavira traditions preserved by the Jains also do not tally with the pre-Buddha traditions preserved by the Buddhists. If the Jains lay particular stress on severe austerties and penances as the means to purifying and perfecting the soul, the Buddha recommended the middle path, avoiding the extremes of sensualism and asceticism. Lastly, Buddhism very early exhibited a tremendous energy for proselytisation and spread, within less than a millenium of its founders nirvana, over the greater part of Asia and succeeded in covering the majority of the then civilized and semi-civilized population of the world, but could not prevent itself from almost total extinction from the land of its birth. Jainism, on the other hand, never showed much large scale proselytising activity, and seldom penetrated beyond the frontiers of the subcontinent, but here it deffused in all parts of the country and in all classes of the people. For a considerable time it came to exercise great influence and stood as a formidable rival to Hinduism. Moreover, it has continued to be a living force in this country to this day. Jainism, or the religion of the Jains who are the followers of the Jina (the conqueror), an epithet used for the Tirthankaras (including Mahavira), has also been known as the Sramana, Nirgrantha or Arhata dharma (or creed). In its essential nature Jainism is an ethical religion par excellence, and aims at the individuals salvation which

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[ 31 ] * consists in the freeing of oneself from bondage of Karma by the fullest unfolding of the perfection inherent in the human soul. Like Buddhism it believes in the moral perfetion of man and like it, too, it displays an undercurrent of spiritual isolationism or loneliness of the soul on its upward journey. As soon as one attains Keval-jnana or absolute knowledge, he becomes a Kevalin or Jina. Cleansed of Karmic matter, and thereby detached from bondage this perfect one finally ascends to the summit of the universe, isolated yet unlimited and all-pervading in its omniscience. This is the final stage of infinite knowledge, power and bliss and the ultimate goal of all religious pursuits, according to Jainism, The universe is believed to have been made up of two principal categories-The Jiva (animate substances) and the Ajiva (inanimate substances), the former being the enjoyer and the actor, the latter the enjoyed and the acted upon. It is the concourse and the action and interaction of these two which keeps the world going. By its association with matter and material forces the soul has since ever engulfed itself in sansara (or the world becoming, the endless round of births and deaths) which is full of pain, suffering, anxiety, struggle, hatred, despair, etc. But when the individual becomes conscious of the dynamism inherent in himself he with heroic fortitude launches upon the path of fresh endeavour and struggles for freedom, for liberation from the Karmic bondage, and thus turns what was the vale of tears into the vale of soul-making. The journey's end is reached when the soul has purged itself of all impurities alien to its essential nature, when it has freed itself entirely from all Karmic fettres and thus has attained the sublime, transcendental solitariness and absoluteness of the Kavalin. The religion preached and propagated by such Kevalins (The Jain Tirthankaras) is not only predominately humanistic, it is full of pragmatism because of its workability and feasibility in action. Even knowledge is not to be pursued for its own sake, but it is to be pursued so as it may serve the chief objective of liberating the soul. 'Do not live to know, but know to live', is the maxim. But in order to 1

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[ 32 ] acquire the capability of comprehending the nature of things including the self, one has first to clear his mind of all passions and emotions like infatuation, delusion, attachment, aversion, hatred, greed, anger, pride and deceitfulness, and above all, the lusts of the flesh. All the penances, austerities and bodily discipline are practised with the sole aim of making the soul master of the body. The pampered body can never carry the soul across the ocean, that is, Samsara. To the Jains 'man is the measure of all things'. He is more favoured than the gods, for no god can attain nirvana without being born as a man. Man himself is therefore God in the making, no extra-cosmic being need be worshipped or believed in. Perfection and bliss lie inherent in oneself waiting to be made manifest. That though evil exists and is very real, it can be overcome by one's spiritual force, is the eternal hope that enlivens human efforts for liberation. The pursuer of the path should aim at and exert himself for acquiring the capacity to overcome the limitations of bodily nature by the aspirations of his spiritual nature. Even the worship of the Jinas or Tirthankaras is recommended, not because they can help the worshipper in or hinder him from working out salvation, but because of the inherent power of all forms of true worship to elevate the soul of the worshipper, just as giving away in charity alone is good for the giver. The path to liberation or Moksha consists in the Triratna or Three Jewels: Samyak-darsana (Right Faith), Samyak-jnana (Right Knowledge) and Samyak-charitra (Right Conduct), the first of these implying profound faith in Deva (the liberated souls), Sastra (the scriptures expounded by the Kevali Jinas) and the Guru (Nirgrantha ascetics). The four saranas or places of refuge are the Arhamttas (Jinas or kevalins), the Siddhas (liberated bodyless pure souls), the Sadhus (Nirgrantha ascetics) and the Dharma as expounded by the Kevalins. Pramoda, maitri, Karunya and madhyasthata are the four noble aspirations. The five most worshipful personages are the Arhartas, Siddhas, Acharyas, Upadhyayas and Sadhus. The five sins to be shunned and wm swm

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[ 33 ] abstained from are himsa (injury to life), untruthfulness, stealing or misappropriatiog other person's property, sexual indulgence, and limitless desire for the acquisition of possessions. And the corresponding five merits to be cultivated are ahimsa, truthfulness, honesty, celibacy and possessionlessness. The ten-fold dnarma consists in forgiveness, humility, simplicity, truthfulness, cleanliness, self-control, penance, charity; non-covetousness, and celbacy. An important feature of the Jain philosophy is its doctrine of Syadvada or Anekantavada according to which it is impossible for a person to have absolute iacontrovertible knowledge of reality. He can know it only from his own perspective or point of view and therefore must recognise that it is not the whole truth. When one realises that reality has many aspects not all of which are known to him, he is apt to grow tolerant of other people's point of view. Two seemingly contrary statements may be found to be both true, if we take the trouble of finding out the two points of view from wbich the statements were made. This Syadvada of the Jains has not only made them tolerant of other religions and philosophies, it also tends to make them habitually tolerant in their general attitude towards their fellow beings. Thus pragmatic humanism, a practical ethical code, spiritual aspiration, equality and fraternity of all souls, an elaborate and scientific doctrine of Karma, tolerance outlook, optimism, and Ahimsa aiming at peaceful co-existence of all living beings, are the chief characteristics of Jainism which is so close to Buddhism in many respects as no other religious system is. The Jains of India usually possess a considerable knowledge about Buddhism, its doctrines, its history and its culture. But the Buddists, who mostly inhabit countries outside India, are generally ignorant about what is Jainism, perhaps most of them do not know of its existence even. This brief comparative study of these two almost sister creeds, it is hoped, may arouse an interest in their followers to know more of each other and to establish a better understanding between them.

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Spread And Development of Jainism In Orissa. [SRI SADANANDA MISRA. ] Origin of Jainism goes back to hoary antiquity. Jain scholars go beyond Vedic age to trace the origin of Jainism. The first soul Philosophy of the world was a gift of Risabha Deba, the first Jait: Tirthankara. He being the source of soul Philosophy (Atma Vidya) was afterwards regarded as Adinath (Vide : Kalpa Sutra 194). But modern historians do not go beyond Parsvanath and regard all other 22 Tirthankara as mythological figures. Jainism, being a pre-vedic religion has casted considerable influence upon the other religions which preceeded it. Most probably Ahimsa of Budhism and Patanjali's Yoga has had its origin in Jainism. Risabha Deba of Bhagabata is also identified by some scholars with the Adi Tirthankar of Jainism. Pandit Nilakantha Das, an eminent scholar of Orissa holds that the word "Jagannath the name of the presiding deity of Puridham has a Jain origin. Though Jainism with its rigid austerity and stern rules of self discipline unlike Tathagata Buddha's middle path could hardly earn popular favour in India and further could not cross the frontiers of ancient Indian teritory and still it has an uniqueness of its own. Especially it has at present, a message for the modern world which is disintigrating fast yielding place to moral nilisim. That is the conception of Ahimsa of Jainism. If this panacea is successfully administered to the sick persons of the modern world, then it will not be irrational to anticipate that the enimity existing between persons and countries to-day shall be instantly extirpated. The fall of mankind in near future joto an preci. pice of ignoble destruction can be averted if the doctrine of Ahimsa is closely followed by all to-day.

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[ 35 ] Jainism in Ancient Kalinga : Though modern Orissa State to-day has only a handful of persons belonging to Jain order mostly migrated from Rajasthan and Jainism seems non-existence here still has a glorious past in Ancient Kalinga. The last two Jain Tirthankars troded this holy land with their mission and found responses from all quarters of ancient Kalinga. Late Nagendra Nath Basu holds that Parswanath came from Tamralipti Port to Kalinga and arrived at Popakatak village which is identified with the Kupari village in Balasore District of Orissa. It is needless emphasise that many persons were attracted by his religion and were consiquently converted. Mahabir, the last Tirthankar was invited to come to Kalinga by the then King of Kalinga for the propagation of his creed. "Tato Bhagabam Tosalim Gao" of Abasayak Sutra substanciates this view. Dr. Jayaswal further re-inforces this view, with the help of the 14th line of Hathigumpha rock inscription of Kharvela where the sojorn of lord Mahabir in Kumari Parbat is clearly hinted. Dr. L. N. Sahu surmises that the mention of the word "Sramana" in the 13th anusasana of Asoka proves that Jain Sramanas were abandantly found in Kalinga at the time of his invasion. All these evidences prove beyond doubt that in ancient Kalinga Jainism gained foot-hold to be sprouted in the regime of Kharvela which preceeded it. Jainism and Kharavela: Kharavela, a powerful and accomplished ruler of ancient Kalinga was the third King of the Chedi dynisty who ruled some time during 1st century B.C. His famous Hathigumpha Rock Inscription is the only source of evidence to prove that he was a Jaina and enthusiastically patronised Jainism as Asoka patronised Budhism. His date is in a highly controversial topic. Scholars are not yet unanimous regarding it. Late Dr. L. N. Sahu taking 'Tibasa Sata' as 500 years has arrived at the conclusion that he flourished in 1st century B.C. which seems most convincing. In the 13th year of his rule, he excavated in Kumari

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[ 36 ] Parbat (Udayagiri and Khandagiri) some hundreds of caves for Jain ascetics. Inspite of his eclectic attitude and generosity towards all other sects, he was avowedly a Jain. He was a champion of his faith and made in his state religion and actively norished it as it had then become moribund. The beginning of his incription with reverence to the Jain Arhatas (Namo Arhananam) and Jain symbols such as Swastik and Baddha Mangala prove beyond doubt that he was a Jain. Though he did not send Jain missioneries to other countries, he did much in his own state to uphold the causes of his faith. Ofcourse it was the most congenial atmosphere for the spread and development of Jainism. It was the golden age of Jainism in Orissa when thousands of Jain Sramanas ran to Kalinga to reside in the honey-combed Kumari Parbat. Enjoying the royal patronage of Mahameghabahan Kharvela, Jainism saw one of its most glorious day. The next phase of Jainism of Orissa was that of decadene despite of patronage of Murunda Kings during 3rd and 4th century A.D. Later Petrons of Jainism : Never after Kharavelas regime Jainism got a patron like him. The murunda kings those which invaded Orissa are considered as Jains. Dr. N. K. Sahu identifies Murunda invasion with the Raktabahu invasion of 'Madalapanji', the chronicle of Jagannath Temple. The excavation of Sisupal Gada near Bhubaneswar rose light on the regime of the Murunda Kings. Dr. Altekar holds that they were Jains. History is silent as to what development Jainism saw during this age. Though Jainism had patrons still the development was not tangible. In the post-Maurya period in the regime of Ganga, Sailodbhaba and Bhauma dynisty Jainism declined. Jaina Shrines of Orissa : Of the Jain shrines of Orissa the twin hills of Khandagiri and Udayagiri are most important and attractive, located at a distance of six miles from the west of Bhubaneswar Railway

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Station, and approachablc of good motorable Toads, these two bills attract thousands of visitors every year. There are some more than thirty important caves built for the retreats of the Jain ascetics, on the top of these bills. There are two Jain temples of modern construction on the top of Khandagiri. In the central temple a poble image of Risabhanatha is worshiped. In the other side of temple there is a huge structure of nude Parswanath in black stone which is recently installed, Jain devotees from different parts of India and other visitors from all over the world frequent this place to have a sight of the ancient place of glory of Jainism. The sanctity and seclusion of the place is entirely lost at present due to connecting motor roads and frequent haunt of visitors. The second famous Jain shrine of Digambar Jains is at Cuttack. There are some images of Jain Tirthankaras including Risabhanath and Parswanath. Most of the images belong to medieval age. The Jains dwelling in the city and other devotees in different places frequent the temple. A JainNibas is newly constructed there in the temple terrace to accomodate casual visitors. Besides these there were many Jain shrines in different parts of Orissa which are demolished, transformed and often become extenct in course of time. Jain images traced from different parts of Orissa bears testimony of this. Impact of Jainism on the life and culture of the people of Orissa : As Jainism one day reached its apex in this land, it is very natural and reasonable that some of its customs and practice must have influenced the other creeds and the society which were living closely. The Jain customs and practices are so inextricably and homogeneously intermixed with the life and culture of Orissian People that it seems a very hard and formidable task to trace and detect them. A careful scrutiny is sure to reveal that some festivals and customs of Orissa have their Jain origin. Most probably Snanajatra of Jagaopatha and Sivachaturdasi had their Jain origin. Dr. L. N. Sahu bas shown that the Baula story and Padmatola song

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[ 38 ] has their Jain origin, Mahimadharma, a minor sect of Orissa and Nathdharma a sub-branch of Hinduism seem to be evolved form of Jainism. These evidences show that Jainisma had casted considerable iofluence upon the culture of Orissa. Development of Jainism in recent past : In the last few decades Jainism has undergone some development. Jain shrines which were receiving scanty attention previously have now become attractive and people irrespective of cast and creed are frequenting these places. Researches on the history of Jainism in Orissa has undergone rapid development during these years, Jains residing in Orissa have formed an Association in a organised way to bring together the persons interested in Jainism and Jaioalogy. The Present Scene : Jaina movement in Orissa at present is not so active like that of West Bengal, Bihar and U.P. as one would expect. Nor a single Jaio Muni comes here to like here in Chaturmas to propagate Jainism. The Terapanthi Swetambar Mahasabha should take proper initiative to sponser movements in Orissa and thereby upon the cause of Jainism. Lastly let me repeat that the sick world of to-day must focus its attention on this religion and avidly crave its doctrine of Atimsa to avoid an impending neuclear holdcaust and the present exponders of Jainism must take pain to interpret Jainism in its correct perspective.

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ANTI-MATTER [ Ramchandra Jain, Advocate ] The problem of Sprit and Matter is eternal. It was a real. problem when the mankind based its activities on its innereffortiveness. This state of human society came to complete abnegation by the third century B.C. Then an era of intellectual quibbling set in. Brain, rather than soul, exercised itself the most. Thinking became unreal, imaginary and idealistic. Life divorced of reality became the ideal of intellectual pursuits. The age of science opened for us new dimensions of knowledge, Life rooted in earth began to attract the new seers. Science gave us phenomenal knowledge of external reality. Outer-effortiveness became the foundation of the human activities in our present age of science, The basic problem of Sprit and Matter is : Whether these are two indepeodent substances or one projected out of the other. The one view is that spirit alone exists; Matter is only the external manifestation of spirit. Sankara is the best example of this spiritual monism. The different religions of the world ; the Brahmanism, Judaism, Christianity and Islam emphasise one or the other aspect of this intellectual brainry but very far from approaching Sankara's Advaita. Sankara is the highest stage of brainy achievement. The other view is that Matter alone exists ; Spirit is only the highest stage of Matter ; its most beautiful projection. Marx is the father of this Materialistic Monism. Sankara's view stands annihilated because of its total unrelation to reality ; internal or external; by the achievements of the age itself; the reality of irrefutable existence of Matter and its dialectical transformations. The Marxist ideology poses to base itself on the reality of scientific truths ; hence this needs analysis and right understanding. Motion, in the most general scose, conceived as the modo

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[ 40 ] of existence, is the inherent attribute of matter. In the historical evolution of the natural sciences, the forms of motion governing non-living nature has advanced in propor. tion with the progress of Mechanics, Physics and Chemistry, Hence the Causa finalis is matter and its inherent motion. 1 From matter develop various kinds of physiological mechanisms. Changes in matter are always arising out of the situation caused by the self-development of a given situation. All nature is made up of processes. The living man, the corpse, death, are processes, 9 It is an eternal cycle in which matter moves, a cycle that certainly only completes its orbit in periods of time. Eternal cycle of matter in motion is the ultimate conclusion of science. 3 Mind is the mere effect of matter At one level matter is mindless, at the next, it is minded. Master itself thinks when organised in a brain. Mind is a characteristic of matter at a high stage of its development. There is unity and identity of matter and mind. So far science is quite correct. Science lands itself in difficulty when it deals with life. Life is the mode of existence of albuminous substances. The organic cxchange of matter is the most general and most characteristic phenomenon of life. Non-living bodies change, decompose and enter into combinations in the course of natural processes; but in doing this they cease to be what they were. But what with non-living bodies is the cause of destruction, with albumen is the fundamental condition of existence. When the uniterrupted metamorphosis of its constituents, the canstant alternation of nutrition and excretion, no longer takes place in an albuminous body itself comes to an end, it decomposes ; that is, dies. Life, the mode of existence of albuminous substance, therefore, consists primarily in the fact that at each moment it is itself and at the same time something 1. Fredrich Engels ; Dialectics of Nature ; 1954 ; Pages 92, 322 2. M. Shirokov; A Text-Book of Marxist Philosophy; 1944; Pages 16, 229 3. F. Engels ; op. cit ; Pages 54, 40 4. M, Shirokov; op. cit ; Pages 40, 10, 11

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[ 41 ] else ; and this does not take place as the result of a process to which it is subjected from without, as is the way in which this cad occur in the case of inanimate bodies. On the contrary life, the exchange of matter which takes place through autrition and excretion, is a self-completing process which is inherent in and native to its bearer, albumen, without which it can not exist. From this essential function of albumen, spring the characteristics of life; Response to stimuli, contractibility, the possibility of growth and internal movement. These characteristics of life are non-existent in matter in spite of its joberent quality of motion. The difference between animate and inanimate, life and non-life, thus, becomes clearer. Motion is common both to animate and inanimate objects, Life exhibits itself in internal motion while non-life in external motion. Non-life is influenced by external forces. Life is influenced by internal forces. Motion, thus, means ; change, transformation, a cycle. The inherent internal motion expresses itself in inper-effortiveness. External motion or external influences do not lead to any inner or outer effortiveness, Differcoce between life and non-life, hence, is that of inherent effortiveness. This makes a world of difference. Materialistic monism has not hit upon this fundamental difference and here lies its basic failure. Materialistic monism makes a fundamental mistake. It identifies mind with spirit. Diatectical materialism does not believe in the dualism of soul and body. But it does not therefore deny the existence of mind. Materialistic monists use the words spirit and mind indiscreetly interchangeable. To them, there is no difference between spirit and mind. Then they land themselves in their self-created contradiction. They know by pragmatic experience that there are certain species of life which possess no brain, no mind. Life does exist without brain, without mind. Hence they had to make the concession that form and matter are inseparable but at the same time distinct. But they also have no belief in haylozoism or panpsychism. They do not believe that life and mind have always existed in imperceptiable degree and had only to grow 1, F. Engels; Anti-Dubring ; 1947 ; Pages 121-124

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[ 42 ] in quantity until they are big enough to be noticed, thus emerging. It believes that they appeared for the first time at a definite period in the history of matter, and that they are inevitable consequence or concomitant of certain material patterns. Materialistic monists, here, make the confusion worse confounded. If the two substances are distinct, one cap not be the projection of another. This confusion has arisen out of the absence of clear understanding of the properties of form and spirit, life and mind and spirit and matter. The causes of these confused conclusions are twofold. In their overzealousness for the so-called scientific materialism, its fathers over-valued the results of science. They fell prey to the logical fallacy of over-valuation (Ativyapti). They made a "leap' and an unscientific leap. Science has not yet been able to demonstrate that the organic can grow out of the inorganic, the living from the non-living and animate from the inanimate. But the materialistic monists presumed, though unfounded and unwarranted and at the face of the challenge of science, that there is a transition from the non-living to the living. A living organism is something that arose out of inorganic matter.2 Secondly, they believe in the emergance of the new substancc. Science has not yet proved the Theory of Emergent Evolution. The theory of emergence may at the best be regarded as a mere possibility. 3 The materialistic monists have a very dim conception of the substance called Consciousness. They pervesely uuderstand it only as a category. They believe that consciousness is a process, that it develops, that it does not amount to a mechanical union of diverse thoughts and feelings. Consciousness is no lifeless miror. They consider those materialists wrong who deny the active role of consciousness and assert that it merely reflects processes that are going on in nature. Consciousness is creative, free. 4 Though experience of 1. M. Shirokov; op. cit ; Pages 11-13 2, M. Shirokov; op. cit ; Pages 318, 322. 3. J.W.N. Sullivan ; Limitations of Science; 1953; Pages 4. M. Shirokov; op, cit ; Pages 36, 48 104-105.

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[ 43 ] consciousness is not very clear to the materialists but their acceptance of the existence of free and creative consciousness points to the inherent inner working of their own consciousness, though unconsciously, towards the truth about copsciousucss. By postulating somc rudimentary form of consciousness even for the ultimate particles of matter, involves a sort of dualism. For consciousness is something peculiarly different from the other fundamental properties attributed to matter. Consciousness is fundamentally different from matter, nay, a contradiction of matter. Matter is Anti-Consciousness. We have now to understand the characteristics of Matter. Dialectics is the best and the greatest of all the conclusions arrived by natural science. We are indebted to Marx for extending the dialects of nature to the domains of humanistic sciences. Marxisim or communism, as we today understand it, is one single system constituted of the Marxist Economism, the Morganic Sociology and the Engelic Philosophy, Science is the very basis of Engelic Philosophy. The processes of Nature are dialectical. The basis of the dialectics of nature is law of the positive and the negative. The evolution in nature reflects itself in the evolution of a concept, or of a conceptional relation (positive and negative, cause and effect, substance and accidency) in the history of thought.2 Positiveness and negation are the two fundamentals of the law of evolution. These two concepts of Physics are called North and South respectively in geography. This proposition leads us to the very heart of the phenomenon of science. Science deals with matter. Matter is apimate and inanimate. Scientific account of universe appears clearest and most convincing when it deals with Ioanimate Matter. When we come to the sciences dealing with life, the state of affairs is less satisfactory. Many of the fundamental questions bave not been met.& When science talks of matter, 1. J.W.N. Sullivan ; op. cit ; Page 107 2. F. Engels ; op. cit ; Pages 287, 295 (D.N.) 3. J.W.N. Sullivan ; op. cit ; Pages 125

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[ 44 ] it really means inanimate matter but it wrongly poses to deal with matter both animate and inanimate or the materialistic monists have misinterpreted the meaning of science wrongly transferring and transposing the conclusions of the Inanimate to the Animate just like the Puranic transferences and transpositions of Vedic men, matters and events. We now go to the very fundamental of Matter. Newton conceived attraction as an essential property of matter Attraction is a necessary property of matter but not repulsion. This is very important; the crux of the whole problem. This is the whole truth if Inanimate Matter is meant by concept Matter. But the materialistic monists can never forget that matter is always and constantly in motion; hence the above statement is immediately supplemented by the statement that the essence of matter is attraction and repulsion. Where there is attraction, it must be complimented by repulsion. Kant conceives matter as the unity of attraction and repulsion. All motion consists in the interplay of attraction and repulsion. Attraction and repulsion are the basic forms of motion. Attraction and repulsion are as inseparable as positive and negative and hence the true theory of matter must assign as important a place to repulsion as to attraction and that a theory of matter based on mere attraction is false, inadequate and one-sided. Attraction and repulsion are essence of Matter. 1 This is another big instance of the great confusion of the materialistic monists. The materialistic theory of emergence is responsible for this confusion. We find only attraction in inanimate matter. Inanimate matter does not possess the property of repulsion. Only animate matter possesses the property of repulsion. This proposition indicates that the theory of motion has also not rightly been understood by the materialistic monists. Matter is unthinkable without motion. Subjectmatter of natural science is matter in motion. Nothing is eternal but eternally changing, eternally moving matter and the laws according to which it moves and changes." We 1. F. Engels op. cit; Pages 95, 323 (D.N.) 2. F. Engels; op. cit; Pages 93, 329, 54, 40 (D.N.)

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[ 45 ] have earlier seen that the inanimate matter in motion is due to external causes and the animate matter in motion is due to internal causes. Hence the motion in each case is conditioned by two independent, distinct and mutually opposed causes. To assign only one law of motion is total untruth. Inanimate matter in motion and animate matter in motion are governed by two contradictory laws. This fundamental truth has to be accepted by the doctors of science. The doctors of science do, though unconsciously, recogpise the existence of this problem. We have earlier noticed the utter failure of science when it deals with life, with consciousness. The scientists are very strongly in favour of the principle of continuity. There are philosophers who believe that the world is a plurality, that it is composed of things essentially distinct. The principle of cootinuity will probably long remain as a working hypothesis in science. It will be noted that this way of securing contiquity, by postulating some rudimentary form of consciousness even for the ultimate particles of matter, involves a sort of dualism, The comradeship between Science and Dualist Philosophy has been firmly well-laid. They have to further march in comradeship to discover new and higher truths of nature, that is constituted of dual substances of spirit and matter in unity. The ultimate justification of any intellectual activity is, it appears, its effect in increasing our awareness or degree of consciousness. Increase of consciousness appears, too, to have been one of the process of evolution, if we are to attribute purpose to that process. Certainly the most significant factor in the development from amoeba to man seems to us to have been the increase in consciousness, The greatest truth ever spoken in our age. The emergeace of the science of nuclear physics has further much advanced our knowledge about the substratum of all matter. The particles have been classified into photons, protons, neutrons, electrons and pions and many more. We 1. J.W.N. Sullivan ; op. cit ; Page 107 2, J.W.N. Sullivan ; op. cit ; Page 175

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[ 46 ] know munus and K-Mesons. We also know six different kinds of hyperons, particles heavier than neucions. Furthermore, to each particle there exists antiparticle, having electric and magnetic properties. The current list iocludes 30 in all. The existence of 30 elementary particles as the substratum of all matter is among the greatest enigma of physics. Will we ever reduce their complexity to an ultimate pattern, is a living challenge to physicists, Matter contains in itself also Anti-Matter. Matter and Anti-Matter also self-andibilate. 1 This is the greatest discovery of our age. Science has travelled through the whole long dark night and is now standing at the door of the dawn, The light of the rising sun is in sight. Let us only accept the hypothesis of the distinct and independent existence of the substance of negation. repulsion and anti-matter as contradictory to the substance of positiveness, attraction and matter, Science and Philosophy both lead to the acceptance of the principle of dualism. I, therefore, hold, though on circumstantial evidence yet provided by science, that Anti-Matter has to be identified with spirit, soul or Atma. These conclusions of science seem to have startling sinilarities with the dualistic Jaina Philosophy. Jaina Philosophy believes in the independent existence of the two substances spirit (Jiva) or consciousness and Matter (A-jiva) or unconsciousness 3 eternally united. Consciousness (upayoga) is formate (Sakara) and in-formiate (Anakara). Formate consciousness knows specific qualities of objects in desonance to common ones and hence is called knowledge (Jnana). 10formate consciousness knows common qualities of objects in desonance to specific ones and hence is called Perception 1. O.R. Frisch ; The Elementary Particles ; Discovery, December 1961 Issue ; Pages 518-524. "Frisch has also given in this important research paper figure I depicting the anihilation of matter and anti matter." 2. Acharya Sri Tulsi ; Jaioa Siddhanta Dipika ; 2002 S.Y. ; Page 33. 3. Acharya Sri Tulsi ; op. cit ; Page 61

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[ 47 ] (Darsana).1 1 Spirit is parmanence. Matter is impermanence. Spirit is life. Matter is non-life. It also believes in the laws of motion (Gati), emergence (Gunasthana) and cycles. a Spirit acts as negation, repulsion and anti-matter and causes the real change in positiveness, attraction and matter. The correct persepective to understand the true nature of these laws would be to rightly understand the characteristics of spirit and matter. Spirit is consciousness: knowledge and perception; the substance permanent with inherent movement. Spirit in motion is its inner-effortiveness. It changes when it itself or its other partner, the matter, increases or decreases, dominates or subordinates. Matter exists in space and form. Its inherent characteristics are division, disruption and disintegration. The materialistic monists, have correctly analysed the nature of inanimate matter and its highest development, the mind. But they have confused with the concepts of life, motion and emergence and hence have arrived at untenable conclusions. They have misinterpreted the conclusions of science. The socalled dialectical materialists have proved themselves to be the mechanistic materialists basing their dogma on the perverted materialistic interpretations of the conclusions of science. Materialistic monism has failed to provide hope for the truth, the reality and the mankind. The attitude of right inner-effortiveness of spirit in relationship with movement of matter is the correct and scientific ideological attitude. I call it Sramanism. The Sramanic ideology should provide the formation of the laws of our activitiespolitical, social and economic. The science of Sramanology should scientifically formulate them. They have to be consciously accepted and scientifically implemented by humanity. The only hope of humanity is Scientific Sramanism. I propose the scientists and the dualist philosophers to forge an indissoluble partnership with a Sankalpa to redis1. Acharya Sri Tulsi ; op. cit; Pages 33, 39 2. Acharya Sri Tulsi ; op. cit; Pages 5, 133, 63: "Living beings undergo eternal cycles due to Karmic existences." ""

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[ 48 ] cover the reality of the two substances: The spirit and the Matter. If they succeed, and I do hope that they shall succeed, in establishing the identity of Spirit and AntiMatter; the whole of mankind shall be in eternal debt to them. The era of peace and hope, then, will set in. It shall start our Utsarpini on which we so dearly cherish. The humanity has to accept this purpose and live and die for it. This is the clarion call of our Age. -:0:

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jaina patra-patrikAoM kA paricaya 1 sughoSA-prakAzana varSa 3-vArSika mUlya 5) 50-bhASA gujarAtI AvRtti mAmika-vyavasthA maMdiramAgI-dRSTikoNa vahI-Thi* jIvana. nivAsa sAme, po0 pAlItAnA (saurASTra)-mampAdaka zrI somacanda DI0 zAha-svAmI vhii| 2 sthAnakavAsI jaina-prakAzana varSa 31-vArSika mUlya 5)25---bhASA gujagatI--AvRtti pAkSika vyavasthA sthAnakavAmI-dRSTikoNa bahIThi0 paMcabhAinI pAla, po0 ahamadAbAda (gujarAta)-mampAdaka jIvanalAla chaganalAla maMghavI-svAmI vhii| 3 jaina prakAza-prakAzana varSa 52-- vA0 mU. 7)00-bhASA hindI AvRtti mAmahika-vyavasthA sthAnakavAmI-dRSTikoNa vahI-Thi0 jena bhavana, 12, leDI hArDiMga roDa, naI dillI-sampAdaka zAntilAla vanamAlI seTha-mukhapatra, a0 bhA0 zve0 sthA0 jena kAnphrensa, dillI / 4 jaina saMdeza---prakAzana varSa 26-trA0 mU0 7)00-bhASA hindI - AvRtti mAptAhika vyavasthA digambara-dRSTikoNa vahI tathA zodha-Thi0 caurAmI, mathurA (u0pra0)-sampAdaka, kailAmacandra zAstrI, jaganmohanalAla zAstrI-mukhapatra, bhAratIya digambara jaina saMgha, mathurA--vizeSatA samayasamaya para zodha-aMka prakAzana / 5 prabuddha jIvana-prakAzana varSa 26-vAmU0 4)00-bhASA gujarAtI Avatti pAkSika-vyavasthA niHmampradAya-dRSTikoNa nirapekSa-Thi0 45/47 dhanajI sTrITa, po0 bambaI 3-sampAdaka paramAnanda kaMvarajI kApar3iyA-mukhapatra, zrI bambaI jaina yuvaka saMgha, bambaI / 6 samyak darzana-prakAzana varSa 15-vA0 mU0 6)00-bhASA hindI AvRtti pAkSika-vyavasthA sthAnakavAsI-dRSTikoNa bahI-Thi0 jena prinTiMga presa, pI0 sailAnA (ma0pra0) sampAdaka ratanalAla DomImukhapatra, a. bhA. mAdhumAgI jaina saMskRti rakSaka sNgh|

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[ 2 ] 7 sanmati saMdeza-prakAzana varSa 10-vA0 mU0500-bhASA hindI AvRtti mAsika-vyavasthA digambara-dRSTikoNa vahI-di. 535, gAndhI nagara, po. dillI 31-sampAdaka prakAzahiteSI zAstrI-svAmI vhii| 8 jaina-prakAzana varSa 64-vA. mU0 10)37-bhASA gujarAtI-AvRtti sAptAhika-vyavasthA maMdiramArgI-dRSTikoNa udAra maMdiramAgI-Thi baDavA, po0 bhAvanagara (saurASTra)-sampAdaka seTha gulAbacanda devacandamvAmI vhii| hai jaina gajaTa-prakAzana varSa 70-vA0 mR0 700-bhASA hindI AvRtti sAptAhika vyavasthA digambara-dRSTikoNa vahI-Thi jaina gajaTa kAryAlaya, raMgamahala, ajamera-sampAdaka ajitakumAra zAstrI-Thi. abhaya prinTiMga presa, ahAtA kedArA, pahAr3I dhIraja, dillI-mukhapatra, a0 bhA0 digambara jaina mhaambhaa| 10 jaina darzana-prakAzana varSa 15-vA0 mU0 6100-bhASA hindI AvRtti pAkSika-vyavasthA digambara-dRSTikoNa bahI--Thi0 indra bhavana, tukAMgaMja indaura--sampAdaka lAlabahAdura zAstrI-mukhapatra, bhAratavarSIya digambara jaina middhAnta saMrakSaNI sbhaa| 11 anekAnta-prakAzana varSa 18-vA0 ma0 6)00-bhASA hindI AvRtti dvayamAsika-vyavasthA digambara-dRSTikoNa udAra tathA zodha-- Thi0 21, dariyAgaMja, po. dillI 6-sampAdaka, DA0 e0 ena0 upAdhye, DI0 liTa0 ; DA. premasAgara jaina ; yazapAla jaina,- mukhapatra samaMta bhadrAzrama. vIra sevAmandira, dillii| 12 ahiMsA vANI-prakAzana varSa 15-vAmU05)00-bhASA hindI AvRtti mAsika-vyavasthA digambara-dRSTikoNa mamanvaya-Thi. alIgaMja, eTA (u0pra0) sTezana dariyAvogaMja (N. E. R.)-~mampAdaka vIrendra prasAda jaina Adi-saMsthApaka, sva0 DA0 kAmatApramAdajI jaina mukhapatra, akhila vizva jaina misana / 13 vAyasa Apha ahiMsA (Voice of Ahimsa)-prakAzana varSa 15 vArSika mUlya 5)00-bhASA aMgrejI-AvRtti mAsika - vyavasthA digambara-dRSTikoNa samanvaya-Thi0 pI. alIgaMja, eTA (u.pra.)mampAdaka jyotiprasAda jena vIrendrapramAda jena Adi-mukhapatra, da varlDa

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[3] jaina misana'' - sva0 ajitaprasAda jaina, ajitAbhrama, lakhanaU ke janagajaTa ke uttarAdhikAra meM sva0 kAmatAprasAda jaina dvArA saMsthApita | 14 jina vANI - prakAzana varSa 22 - vArSika mUlya 6) 00 - bhASA hindI AvRtti mAsika vyavasthA sthAnakavAsI - dRSTikoNa vahI Thi0 jinavANI kAryAlaya, jauharI bAjAra, koTevAloM kA rAstA - sampAdaka campAlAla karNAvaTa Adi -- prakAzaka samyag jJAna pracAraka maMDala, jayapura - saMsthApaka zrI jaina ratna vidyAlaya, bhopAlagar3ha - prabandha sampAdaka, bhaMvaralAla botharA / 15 zramaNa - prakAzana varSa 16 - vArSika mUlya 500 bhASA hindI - AvRtti mAsika - vyavasthA sthAnakavAsI dRSTikoNa vahI va zodha Thi0 jainAzrama, hindU vizvavidyAlaya, po0 vArANasI 5 - sampAdaka DA0 mohanalAla mehatA, pI-eca0 DI0 - mukhapatra, zrI pArzvanAtha vidyAzrama zodha saMsthAna kA mukhapatra / ! 16 jaina jagat - prakAzana varSa 16 - vArSika mUlya 4)00 - bhASA hindI - AvRtti mAsika -- dRSTikoNa nirapekSa - Thi0 505 kAlabA devI roDa, bambaI - 2 - prakAzana sthAna pUnA - sampAdaka RSabhadAma rAMkA - Thi0 lakSmI mahala, phleTa naM0 6, bAmanajI petita sTrITa, bambaI 26 - mukhapatra, bhArata jaina mahAmaNDala | 17 sudharmA - prakAzana varSa 6 - bA0 mU0 6)00 - bhASA hindI -- AvRtti mAsika - vyavasthA sthAnakavAsI - dRSTikoNa vahI - Thi0 8321 jUnA bAjAra po0 pAtharDI ( ahamadanagara ) - sampAdaka zAMbhAcanda bhArila Adi - mukhapatra zrI tilokarana sthAnakavAsI jaina dhArmika parIkSA borDa / 18 jaina mahilAdarza- prakAzana varSa 44 -- vArSika mUlya 5)00 - bhASA hindI - AvRtti mAsika - vyavasthA digambara- dRSTikoNa vahI Thi0 khapATiyA cakalA, po0 sUrata - sampAdikA brahmacAriNI candAbAI, ArA -- prakAzaka, mUlacanda kisanadAsa kApar3iyA, sUrata - mukhapatra, bhAratavarSIya di0 jaina mahilA pariSad / 16 vIra vANI- prakAzana varSa 17 - vArSika mUlya 4)000 - bhASA hindI - AvRtti pAkSika vyavasthA digambara- dRSTikoNa vahI Thi0 vIra presa, manihAroM kA rAstA, po0 jayapura - sampAdaka cainasukhavAma nyAthatIrtha Adi -- prakAzaka bha~varalAla jaina |

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[ 4 ] 20 vijayAnanda - prakAzana varSa 6 - vArSika mUlya 3)00 - bhASA hindI - AvRtti mAsika - vyavasthA maMdiramArgI - Thi0 411412, po0 ambAlA - sampAdaka pRthvIrAja jaina-svAmI, zrI AtmAnanda jaina mahAsabhA, paMjAba, ambAlA / 21 zAzvata dharma - prakAzana varSa sthAna 13 - vA0 mU0 500 - bhASA gujarAtI hindI - AvRtti mAsika vyavasthA maMdiramArgI - prakAzana dvArA rAjamala loDhA, po0 mandasora - sampAdaka saubhAgyamala seThiyA - Thi0 mahAvIra mArga, po0 nimtrA her3A - saMcAlaka, akhila bhAratIya zrI rAjendra jaina navayuvaka pariSad / - 22 hiMsA virodha -- prakAzana varSa 16 - vA0 mU0 200 - bhASA hindI -- AvRtti mAmika vyavasthA mandiramArgI - Thi0 ahiMsA bhavana, nagara roDha kA baNDA, po0 ahamadAvAda - sampAdaka, bAlA bhAI giradharalAla zAhamukhapatra, hiMmA virodhaka saMgha / Sasdisin 23 jaina dharma prakAza -- prakAzana varSa ajJAta - bhASA gujarAtI - AvRtti mAsika -- vyavasthA mandiramArgI Thi0 po0 bhAvanagara - sampAdaka, dIpacanda jIvanalAla zAha --- prakAzaka jaina dharma pramAraka sabhA / - 24 AtmAnanda prakAza - prakAzana varSa 62- bhASA gujarAtI - AvRtti mAmika vyavasthA mandiramArgI -dRSTikoNa vahI- Thi0 po0 bhAvanagara ( saurASTra ) - sampAdaka, - prakAzaka AtmAnanda jaina sabhA / 25 kalyANa - prakAzana varSa 22 - vA0 mU0 5) 50 - bhASA gujarAtI - AvRtti mAmika - vyavasthA mandiramArgI - dRSTikoNa vahI- Thi0 po0 baDhavANa zahara (saurASTra ) - sampAdaka vIracandra jagajIvana seTha - svAmI, kalyANa prakAzana mandira / 26 amIdhArA - prakAzana varSa 2 vA0 mU0 5)00 - bhASA gujarAtIAvRtti mAsika vyavasthA mandiramAga -- dRSTikoNa vahI- Thi0 risAlA bAjAra, po0 DIsA ( banasakAMThA ) - sampAdaka maphatalAla maMghavIsvAmI vahI / 27 jaina mitra - prakAzana varSa 66 - vA0 mU0 7)00 -- bhASA hindIAvRtti sAptAhika - vyavasthA digambara-dRSTikoNa vahI- - Thi0 gA~dhI coka, cAMdAbAr3I po0 sUrata - sampAdaka, mUlacanda kimanadAsa kApar3iyA - mukhapatra, digambara jaina prAntika sabhA, bambaI /

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[ 5] 28 sevA samAja-prakAzana varSa 11-vA. mU08)..-bhASA mujarAtI AvRtti sAptAhika-vyavasthA mandiramAgI-Thi0 136 esplener3a mainsana phulara roDa, bambaI-31-sampAdikA pramilA osavAla-svAmI vhii| 26 jaina sevaka-prakAzana varSa 4-vA. mU0 2)00-bhASA gujarAtI AvRtti mAsika-vyavasthA mandiramAgI-Thi0 12, amara nivAsa, nyU cAnI roDa, bambaI-4-sampAdaka, naTavaralAla esa0 zAha, hanumAna mavana, bIje mAle, 2 . pIkeTa roDa, vambaI-2-mukhapatra, bhAratIya jena svayaM sevaka pariSad, bmbii| 30 hitamitapathyasatyam-prakAzana varSa -vA. mU. 3)00-bhASA gujarAtI-AvRtti masika-vyavasthA mandiramArgI-Thi0 1, kRSNa galI, svadezI mArkeTa, kAlabA devI roDa, bambaI-2-mampAdaka, araviMda ema* pArakha-- svAmI vhii| 31 vIra-prakAzana varSa 41-vA0 mU. 4)00--bhASA hindI-AvRtti pAkSika-vyavasthA digambara-Thi0 204, darIbAMkalA, po. dillI-6 mampAdaka, mukeza jaina, banavArIlAla, parameSThIdAma,-- mukhapatra, zrI akhila bhAratIya digambara jaina pariSad / 32 rana jyota-prakAzana varSa 20. -vA0 mU0 3)75-bhASA gujarAtI AvRtti pAkSika-vyavasthA sthAnakavAsI-Thi0 rala jyota kAryAlaya, po0 surendranagara ( saurASTra)-sampAdaka, amRtalAla savacanda gopANI mukhapatra paM0 zrI ralacandrajI jena jJAna mandira / 33 zvetAmbara jaina-prakAzana varSa 18-vA0 mU0 8)00-bhASA hindI AvRtti sAptAhika-vyavasthA mandiramArgI-Thi. 1925, motI kaTarA, po* AgarA-30-sampAdaka, javAharalAla loDhA-svAmI vhii| 34 jaina-prakAzana varSa 7-vA0 mU0 3)00-bhASA hindI-AvRtti mAptAhika-dRSTikoNa nirapekSa-Thi* dvArA zrI jaina sabhA, 7-zambhU mallikalena, kalakattA-7-sampAdaka, pannAlAla nAhaTA,-mukhapatra, jaina mamA, klkttaa| 35 osavAla-prakAzana varSa 12-vA. mU. 5)..-bhASA hindI AvRtti pAkSika-vyavasthA osavAla-Thi* mAnamala jaina, kar3akA cauka, po* ajamera (rAjasthAna )-sampAdaka, mAnamala jaina 'mArtaNDa'- svAmI bahI-mukhapatra, osavAla samAja /

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[6] 36 gurudeva - prakAzana varSa 6-- vA0 mU0 3)00 - bhASA kannaDa-- - AvRti mAsika - vyavasthA digambara- Thi0 C/0 gurudeva kAryAlaya, 253perAlela roDa, dajI galI po0 zimogA, (maisUra) - sampAdaka, zrI devendra kIrti svAmIjI, po0 mUDavidrI (S. K. ) 37 jaisavAla jaina bandhu- prakAzana varSa azAta-bhASA hindI - AvRtti mAsika - vyavasthA digambara - Thi0 Adarza presa, po0 murainA (ma0pra0), sampAdaka, sumaticandrajI zAstrI svAmI vahI --- 38 zramaNopAsaka -- prakAzana varSa 2 - vA0 mU0 6) 00 -- bhASA hindIAvRtti pAkSika vyavasthA sthAnakavAsI - Thi0 yagaMDI muhallA, po bIkAnera ( rAjasthAna ) sampAdaka, jugarAja seThiyA, devakumAra jainamukhapatra, a0 bhAratIya sAdhumArgI jaina saMgha / 36 varNI sandeza - prakAzana varSa 2 - bA0 mU0 3)00 -- bhASA hindIAvRtti mAsika ---vyavasthA - digambara - Thi0 4876, dhuliyAgaMja, po0 AgarA ( uttara pradeza ) --mampAdaka, sUrajabhAna premI - svAmI vahI / ---- 40 jaina bhAratI - prakAzana varSa 14 - vA0 mU0 15500 - bhASA hindIAvRtti sAptAhika --vyavasthA terApanthI zvatAmvara - Thi0 3, porcugIja carca sTrITa, kalakattA - 1 - sampAdaka, mohanalAla bA~ThiyA, baccharAja saMcetI - mukhapatra, jaina zvetAmbara terApanthI mahAsabhA, kalakattA 41 varNI pravacana-- prakAzana varSa 6 - vA0 mU0 1800 -- bhASA hindIAvRtti mAmika - vyavasthA digambara - Thi0 sumati prasAda jaina, 21 e, maNDI sadara, meraTha (u0 pra0 ) - mampAdaka, jitendra kumAra jaina, dvArA zrI lAlA jodhamala kailAzacandra jaina, prakAzaka, varNIpravacana prakAzinI saMsthA, madara bAjAra, meraTha 1 GAFAT 42 amara bhAratI - prakAzana varSa 2vA0 mU0 5500 - bhASA hindIAvRtti mAsika -- vyavasthA sthAnakavAsI - Thi0 dvArA sanmati jJAnapITha, AgarA (lohAmaNDI) pAM0 AgarA ( u0 pra0 ) - sampAdaka, vIrendra siMha sakalecA, ema0 e0 - mukhapatra, zrI sanmati jJAnapITha, AgarA / 43 jaina prakAza - prakAzana varSa 52 - vA0 mU0 7500 - bhASA gujarAtIAvRtti pAkSika - vyavasthA sthAnakavAsI-Thi0 1, pAcunI, bambaI-3 cauthe mAle sampAdaka, khImacanda maganalAla borA - mukhapatra, akhila bhAratIya zvetAmbara sthAnakavAsI jaina kAnphrensa / -

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44 ahiMsA-prakAzana varSa 13-cA mU0 500-bhASA hindI-mAvRttiA pAkSika-vyavasthA digambara-Thi* ahiMsA kAryAlaya, borar3I bAjAra, po0 jayapura (rAjasthAna)-sampAdaka, paNDita indalAla zAstrI, vidyAlaM kAra, jayapura-svAmI vhii| 45 jaina siddhAnta bhAskara-prakAzana varSa 23-vA0 mU. 600-bhASA hindI, aMgrejI-AvRtti ardhavArSika-vyavasthA digambara-dRSTikoNa nirapekSa-Thi0 jaina siddhAnta bhavana, po0 ArA (bihAra) sampAdaka, jyotiprasAda jaina, nemIcandra jaina zAstrI-mukhapatra devakumAra jaina oriya nTala risarca insTIcUTa, aaraa| 46 taruNa jaina-prakAzana varSa 12-vA. mU. 700-bhASA hindI AvRtti sAptAhika-vyavasthA sthAnakavAsI-Thi* mahAvIra presa, tripo. liyA bAjAra, po. jodhapura-sampAdaka, phatehasiMha jana-svAmI vahI maMsthApaka sva0 bA* padmasiMhajI jain| 47 jainodaya-prakAzana varSa 1-vA. mU0 10100-bhASA gujarAtI AvRtti sAptAhika -dRSTikoNa nirapekSa-Thi. jagajIvana caturanI pAla, po0 surendranagara (saurASTra)- sampAdaka, zrIkAMta jaina-svAmI vhii| 48 Atma dharma-prakAzana varSa 20-vA0 mU0 3300-bhASA hindI AvRtti mAsika- vyavasthA digambara (AtmavAdI)-Thi0 zrI digambara svAdhyAya maMdira TrasTa, pI0 sonagaDha-sampAdaka, jagajIvana bAvacanda DosI-mukhapatra, digambara svAdhyAya maMdira TrasTa / 46 jaina pracAraka-prakAzana varSa 57---bA0 mU. azAta-bhASA hindI AvRtti mAsika-vyavasthA digambara-Thi0 karakara jena bAlAzrama (anAthAzrama), dariyAgaMja, po dillI-mampAdaka, candramauli jaina zAstrI, nyAyatIrtha-- mukhapatra, zrI bhA0 anAtha rakSaka jena sosaaittii| 50jJAna-prakAzana varSa 17-vA0 mU. azAta-bhASA hindI-AvRtti mAsika -- vyavasthA digambara-Thi 35, DipTIgaMja (mahAvIra nagara), po. dillI- sampAdaka, jena vaidya mAmanasiMha 'premI'- mukhapatra, jambUkumAra sNgh| 51 digambara jaina-prakAzana varSa 58 bA. mU. 350-bhASA hindI gujarAtI-AvRtti mAsika-vyavasthA digambara-Thi* khapATI cakalA, gA~dhI cauka, po0 sUrata-sampAdaka, mUlacanda kisanadAsa kApar3iyA--- . svAmI vhii|

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[8 / 52 jaina saMgama-prakAzana varSa 3-mU. 300-bhASA hindI-AvRtti mAsika-vyavasthA digambara-dRSTikoNa, sarva jIva samAja-Thi. dvArA jugala kizora jaina, ena0 7, gaNapatinagara, po0 jayapura (rAjasthAna)sampAdaka, mahAvIra kA~TiyA, ema0 e0, bI. TI0, 43163, totA mohallA, anAjamaNDI, ambAlA kaiNTa-mukhapatra, pallIvAla jaina samAja, jypur| 53 jaina zikSaNa sAhitya patrikA-prakAzana varSa :-vA0 mU0 3) bhASA gujarAtI-AvRtti mAsika-vyavasthA mandiramArgI-Thi0 zrI zAntinAthajI jaina haihayamara, pAmadhunI, bambaI 3-sampAdaka, kezavalAla mohanalAla zAha-mukhapatra, zrI jena dhArmika zikSaNa maMgha, bambaI / 54 jaina siddhAnta-prakAzana varSa 16-vA0 mU0 5100-bhASA gujarAtI -AvRtti mAmika-dRSTikoNa, mUrti pUjA samAja-Thi* jaina middhAnta sabhA, zAnti sadana, 256 lemiMgTana roDa, bambaI 7- maMpAdaka nagInadAma, giradharalAla seTha-svAmI jena siddhAnta mabhA, vmbii| 55 jaina pravacana--prakAzana varSa ajJAta-bhASA gujarAtI--AvRtti sAptAhika -vyavasthA maMdiramArgI-Thi0 jena pravacana kAryAlaya, seTha zrImAna sugva bhAI kI pola davAkhAnA, mer3Apura kAlupura, po0 ahmdaabaad| 56 mahAvIra zAsana-prakAzana varSa 13-vA0 mU0 500~-bhASA guja rAtI-AvRtti sAptAhika-vyavasthA maMdiramArgI-Thi0 zrI mahAvIra zAsana prakAzana maMdira, zAka mArkeTa sAme po0 jAmanagara ( maurASTra)saMpAdaka maMgalalAla catumuja mehatA-mukhapatra, mahAvIra zAmana prakAzana maMdira, lAkhA bAvala / 57 divya darzana-prakAzana varSa ajJAta-bhASA gujarAtI-AvRtti mAtA hika-vyavasthA mandiramArgI-Thi0 divyadarzana prakAzana samiti, po. badavAna zahara (saurASTra)-saMpAdaka caturadAsa cimanadAsa zAha / 58 ahiMsA zodha pITha nyUja leTara-prakAzana varSa ajJAta-bhASA aMgrejI -AvRtti sAptAhika-vyavasthA sthAnakavAsI- dRSTikoNa aMtarrASTrIya --Thi0 12, leDI hArDiMga roDa, naI dillI-1-saMpAdaka DA. bUlacanda -mukhapatra ahiMsA zodhapITha, samAdhi rAjaghATa, naI dillii|

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56 kathA bhAratI-prakAzana varSa azAta-bhASA gujarAtI-Apatti mAsika -Thi0 zAntilAla, amRtalAla, ratanapola, hAthIkhAnA, po* ahamadAbAda ---saMpAdaka bAbUlAla cunnIlAla zAha-svAmI vhii| 60 vardhamAna-prakAzana varSa 38-cA. mU0 ajJAta--dRSTikoNa nirapekSa bhASA hindI-AvRtti mAsika-Thi0 2355, dehalI--saMpAdaka dIpacandra jaina-svAmI vhii| 61 zreyomArga--prakAzana varSa azAta-pA0 mU. 600--bhASA hindI--- AvRtti mAsika-vyavasthA digambara-Thi* zAMtivIra jaina siddhAnta pracAriNI sabhA, zrI mahAvIrajI po0 jayapura rAjasthAna)--sampAdaka paM0 zrI lAlajI jaina, kaavytiirth| 62 jaina bodhaka-prakAzana varSa 81-vA0 mU. 600-bhASA marAThI AvRtti mAptAhika-vyavasthA digambara-Thi0 jaina bodhaka kAryAlaya, kalyANa bhavana, po0 zolApura--mampAdaka paM0 varSamAna pArzvanAtha zAstrI --mukhapatra, zrI dharmavIra sva0 rAvajI makhArAma doSI smAraka sNgh| 63 sanmati-prakAzana varSa 15-vA0 mU06)..-bhASA marAThI--AvRtti mAmika-vyavasthA digambara-Thi0 po0 bAhubalI (kubhoja) ji. kolhApura-sampAdaka mA0 ja0 bhIsIkara DA0 hemacandra jaina, sumera ke. jaina- svAmI zrI bAhubalI brahmacaryAzrama, baahublii| 64 buddhiprabhA (jaina DAijesTa)- prakAzana varSa 6-vArSika mUlya 5)00 bhASA gujarAtI-AvRtti mAsika-~~vvavasthA mandiramArgI-Thi. je. ena0 daMtAya, 12-16 tIjI mAlA, bambaI-12 bhADavAr3oM ; yA bhagavAna zAha, 17072 gulAlabAr3I, 1 mAle, bambaI-4-sampAdaka guNavaMta zAha-svAmI indirA guNavaMta zAha / 65 jyotsnA-prakAzana varSa azata-bhASA gujarAtI-vA. mU. azAta Thi0 osavAla yUtha lIga, posTa bAksa naM0 2364, merobI, kenyA, pUrva ____ aphrIkA-sampAdaka nemIcandra bI0 shaah|| 6 pragati jina vijaya patra-prakAzana 64 vA. mU. 500-bhASA marAThI- AvRtti sAmAhika-vyavasthA digambara-Thi. dakSiNa bhArata jena sabhA, po. sAMgalI (kolhApura), sAMgalI-sampAdaka bI0 bI0 mAlagavI, kAryakArI sampAdaka ema. esa. caugale-Thi* belagAMva-mukhAtra dakSiNa bhArata jena sbhaa|

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6. maNibhadra-prakAzanavarSa SaSTha puSpa-cA. mU0 ajJAta-bhASA hindI-~~ bAvRtti anizcita-vyavasthA mandiramAgI tapAgaccha-Thi0 dhIvAloM kA rAstA, AtmAnanda mamA bhavana, jayapura (rAjasthAna)-mampAdaka zata--mukhapatra bhI jaina zvetAmbara tapAgaccha sNgh| 68 kacchamitra-prakAzana varSa 11-bA0 mU06).0-bhASA gujarAtI AvRtti mAptAhika va denika-Thi0 kacchamitra kAryAlaya, bANiyAvAr3a po. bhuja (saurASTra)-mampAdaka rUpakhalAla mehatA-svAmI maurASTra TrasTa / 66 vizva vAtsalya-prakAzana varSa 16-yA mU06).bhASA gujarAtI---- Aitti pAkSika- vyavasthA sthAnakavAmI-Thi* vizva vAtsalya kAryA laya, haThIbhAI nI vAr3I, ahamadAvAda,-preraka munizrI sNtlaaljii| 70 dazAzrImAlI-prakAzata varSa 14.-vA0 malya 4)00 -- bhASA gujarAtI -AvRtti pAkSika (tA. 1 va 15)- vyavasthA dazAzrImAlI-Thi0 maurASTra dazAzrImAlI sevA maMgha, raNavIra bilDiMga, vije mAle, 64 prinsama sTrITa, bambaI-2-mampAdaka ema0 je0 demAI, 27 gurukula cembasa, 187-6 mumbAdevI roDa, bambaI-2 -- mukhapatra zrImaurASTra dazAzrImAlI sevaamNgh|| 71 jhAlAvAr3a sthAnakavAsI jaina sabhA patrikA---prakAzana varSa 11-- vA. mU* 2).0, 3 varSa 5)00 bhASA gujarAtI-AvRtti mAmikavyavasthA jhAlAvAr3I sthAnakavAmI-Thi* jhAlAvAr3I sthAnakavAmI jaina sabhA, 47 kola moTa lena, pahalA mAlA, kAlabAdevI roDa, bambaI-2mampAdaka khIMvacanda boharA, kezavalAla zAha - svAmI jhAlAvAr3a sthAnaka vAmI jaina sabhA, bmbii| 72 baDhavANa mitra maNDala patrikA prakAzana varSa 4 -- vAma0 1). bhASA gujarAtI-AvRtti pAkSika-Thi. 214-jagara nivAsa, blAka naM0 10, zivaM ( Sion) bambaI-22 --mampAdaka prANalAla vIracanda boharA-saMcAlaka badavANa mitra maNDala, bambaI / 73 osavAla gajaTa-prakAzana varSa 5-bA0 mU0 7)62 bhASA ud AvRtti mAsika-vyavasthA osavAla mamAja-Thi* po0 mumbA bhAikA ('phirojapura) sampAdaka pUranacanda osvaal| kacchI dazA osavAla prakAza samIkSA-prakAzana varSa 44-vA mU. 3)..-bhASA gujarAtI-AvRtti mAsika-vyavasthA mandira

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[ 11 ] mArgI - Thi0 6, kezavajI nAyaka roDa, bambaI-6-- sampAdaka sanat zAha, bI0 e0 ( Anarsa), ela ela bI0 - svAmI prakAza samIkSA samiti, bambaI / 75 Atmadharma - prakAzana varSa azAta - vA0 mU0 4)00 - bhASA gujarAtIAvRtti mAmika vyavasthA digambara ( AtmavAdI) - Thi0 jaina svAdhyAya mandira TrasTa, po0 monagar3ha - sampAdaka jagajIvana vAtracanda DosImukhapatra, jaina svAdhyAya mandira TrasTa | 76 satyArtha - prakAzana varSa prathama - vA0 mU0 2)00 - bhASA hindI - AvRtti mAmika vyavasthA nirapekSa - Thi0 kailAzacandra jaina paMcaratna, makAna naM0 411|76, gAmA pula ke pAma, cauka, lakhanaU-3 - svAmI - herecandra jaina / page - 77 divyadvIpa -- prakAzana varSa ajJAta vA0 mU0 ajJAta - bhASA gujarAtIAvRtti mAmika vyavasthA maMdiramArgI - Thi0 divya jJAna saMgha, 137, subhASa roDa, bambaI - 1 / -- 78 padmAvatI puravAla - prakAzana varSa 2 vA0 mU0 3)00 - bhASA hindI - AvRtti mAsika vyavasthA digambara- Thi0 157, netAjI subhASa roDa, kalakattA - 1 - sampAdaka jugamandiradAsa jaina- svAmI vahI mukhapatra, digambara jainoM ke padmAvatI puravAla samAja / OM jaina jyoti -- prakAzana varSa 22 - bA0 mU0 2) 0 0 - * bhASA hindIAvRtti traimAsika - Thi0 jaina jyoti kAryAlaya, gaMja, pI0 ajamera - sampAdaka prakAzamala jaina / 80 dharma - vANI - prakAzana varSa 1- vA0 mU0 100 - bhASA hindIAvRtti mAmika - vyavasthA digambara samAja -- Thi0 makAna naM0 41/76, gAmA pula ke pAsa, cauka, lakhanaU - sampAdaka kailAzacandra jaina - svAmI vahI / 81 zrI nAkor3A adhiSThAyaka bhairava - prakAzana varSa 1 - vA0ma0 azAtabhASA hindI - AvRtti pAkSika - vyavasthA mandiramArgI - Thi0 mevAnagara, bAlotarA ( rAjasthAna ) - sampAdaka azAta- svAmI azAta /

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