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________________ 2 jaina dharma kA vaijJAnika mahattva jJAna tIna prakAra se hotA hai / 1. anubhava se - avalokana dvArA, 2. tarka arthAt ciMtana dvArA, 3. AMtarasphUraNA dvArA arthAt AtmapratyakSa / avalokana dvArA prApta arthAt cAkSuSapratyakSa yA indriyapratyakSa jJAna kvacit bhrama bhI ho sakatA hai arthAt vaha nirapekSa satya (Absolute truth) na hokara sApekSa satya (Relative truth) hI hotA hai / to dUsarI ora tarka / ciMtana dvArA prApta jJAna buddhi kA viSaya hai aura usakI bhI maryAdA hotI hai / kucheka anubhava jJAna aura sabhI prakAra kA AtmapratyakSa jJAna kabhI bhI buddhi kA viSaya bana nahIM pAtA / vaha hamezAM tarka / buddhi se para (Beyond logic)| hotA hai / ___ tarka arthAt ciMtana dvArA prasthApita siddhAMta anubhava - avalokana kI| kasauTI para khare utaraneke bAda hI ve vijJAna meM sthAna pAte haiM / jabaki AMtarasphUraNA dvArA prApta AtmapratyakSa jJAna aisI kasauTI kI koI AvazyakatA nahIM hai / hAlA~ki, AMtarasphUraNA se prApta jJAna usI vyakti ke liye tathA samagra samAja ke liye kAphI mahattvapUrNa aura samAja ke adhikAMza varga ko vaha mAnya hone ke bAvajUda bhI usa jJAna ko Aja ke vijJAna meM koI sthAna nahIM hai / kintu kevala isI kAraNa se hI AMtarasphUraNA se prApta jJAna kA mahattva kama nahIM hotA hai / usameM bhI AyuSya ke aMtima kSaNa meM yA ApAtakAlIna prasaMga para, jahA~ vijJAna bhI kAmayAba nahIM hotA hai, usI kSaNa yahI AdhyAtmika jJAna hI jIvana kA amRta bana pAtA hai / __ bhAratIya saMskRti meM prAcIna kAla ke mahAna AdhyAtmika purUSoM ne apanI yogasAdhanA / dhyAnasAdhanA dvArA kiye karmoM ke kSaya se, svayaM ko prApta jJAna | kA zabdoM meM nirUpaNa kiyA hai / arthAta AMtarasphUraNA se prApta AtmapratyakSa jJAna ko yathAzakya unhoMne zAstra meM batAyA hai / yadhapi vaha bhI saMpUrNa satya na hokara kevala satya kA kucheka aMza hI hotA hai / kyoMki saMpUrNa satya to khuda tIrthakara paramAtmA bhI nahIM kaha pAte haiM / usakA kAraNa yaha hai ki unake AyuSya kI maryAdA hotI hai aura nirUpaNa karane ke padArtha anaMta hote haiM tathA vANI meM anukrama se hI padArthoM kA nirUpaNa ho sakatA hai / 12
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________________ jainadarzana ke dharmagraMtha / AgamoM ke praNetA, jinako kevalajJAna svarUpa AtmapratyakSa jJAna dvArA tInoM loka ke sarva dravya ke tInoM kAla ke sabhI paryAya / rUpAMtara (Phases) kA hastAmalakavat (hAtha meM sthita nirmala jala kI taraha) pratyakSa haA hai, vahI tIrthaMkara paramAtmA hai / __ jainadarzana arthAt jaina tattvajJAna ko Adhunika vijJAna ke sAtha bahuta hI tAlamela hai / hAlA~ki, jaina vijJAna vastutaH guNAtmaka (Qualitative) hai| aura vaha tIrthakara paramAtmA dvArA kathita hai jabaki Adhunika vijJAna mahadaMza meM parimANAtmaka (Quantitative) hai tathApi donoM (jainadarzana va Adhunika vijJAna ) meM unake asalI khyAloM kA AdhAra tarka hI hai / AlbarTa AinsTAina ne unake "vijJAna aura dharma (1940, Nature, Vol. 146, |P. 605-607) nAmaka lekha meM kahA hai : "Science, without religion is lame; Religion, without science is blind." (binA dharma vijJAna paMgu hai, aura binA vijJAna, dharma aMdhA hai|) jainadarzana pUrNatayA vaijJAnika dharmadarzana hai / AinsTAina Age likhate haiM: "Science is the attempt at the posterior reconstruction of existence by the process of conceptualization." (nayI avadhAraNA prastuta karane kI prakriyA dvArA kisI bhI ghaTanA yA padArtha kI pazcAtkAlIna punarracanA kA prayatna hI vijJAna hai / ) jainadarzana meM sajIva va nirjIva padArtha sahita isI brahmAMDa kI pratyeka avasthA kA vicAra kiyA gayA hai | AinsTAina bhI kahate haiM : " A person who is religiously enlightened appears to me to be one who has, to the best of his ability, liberated himself from the fetters of his selfish desires." (koI bhI manuSya, jo dhArmika rIti se prabuddha yA saMskArasaMpanna hai, vaha aisI | vyakti hai jisane yathAzakti svaMya ko apanI svArthamaya icchAoM se mukta kiyaa| hai, merI dRSTi se vaha sabase jyAdA zaktivAna pratIta hotA hai / ) isa prakAra AinsTAina jIvana jIne kI jaina paddhati kA varNana karate haiN| eka dRSTi se vijJAna va adhyAtma, donoM eka hI sikke ke do pahaluM hai / tathApi eka bAta spaSTa tayA khyAla meM rahe ki vijJAna kI duniyA meM kucha bhI 13
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________________ | aMtima satya nahIM hai / jabaki adhyAtma meM aMtima satya hI mukhya hai / vijJAna kabhI bhI aMtima satya yA saMpUrNa satya pA sakatA nahIM hai / hA~, vaha aMtima satya yA saMpUrNa satya ke najadIka A sakatA hai / aMtima satya pAne ke liye vijJAna ke atyAdhunika upakaraNa bhI anupayogI va apUrNa mAluma par3ate haiM| kyoMki vahA~ AtmA ke jJAnasvarUpa upakaraNa hI anivArya hote haiM aura yaha jJAnasvarUpa sAdhana adhyAtmamArga binA kahIM bhI upalabdha nahIM hai / ataH vizva ke mahAna bhautika vijJAnI bhI vizva ke sabhI padArthoM ke guNadharma va brahmAMDa kI saMracanA aura anya paribaloM kA gaNita va vijJAna kI madada se rahasya pAnekA prayatna karate haiM aura usa prayatnoM ke aMta meM bhI isa vizva ke saMcAlaka bala kI zakti kA rahasya na pAne para, ve bhI Izvara yA karma jaisI kisI adRzya sattA kA svIkAra karate haiM | __ isI vajaha se bhUtakAla ke AinsTAina, openahAimara jaise prakhara vijJAnI tathA vartamAna kAla ke DaoN. abadussalAma, DaoN. abdula kalAma, DaoN. haragoviMda khurAnA, DaoN. helIsa oDAbAsI jaise vijJAnI bhI Izvara meM zraddhA rakhate haiN| unakI zraddhA kisI dharma yA saMpradAya se saMbaddha na hokara arthAt aMdhazraddhA na hokara vizAla artha meM dharma Upara kI buddhijanita niSpakSa zraddhA hotI hai / aura satya kA svIkAra hI aisI zraddhA kA mahattvapUrNa lakSaNa hai / ataeva DaoN. helIsa oDAbAsI jaise vijJAnI svayaM muslIma hone para bhI, unhoMne apanI kitAba ke pahale prakaraNa ke zuru meM hI kahA hai : The idea that all matter consists of aggregate of large number of relatively few kinds of fundamental particles is an old one. Traces of it are found in Indian philosophy about twelve centuries before Christian Era." yadi aise pragatizIla vijJAnI bhI aisA kathana karate haiM ki isI aNuvijJAna kA mUla bhAratIya tattvajJAna meM nihita hai to hamAre deza ke | vijJAnIoM kA pharja hai ki ve isI dizA meM mahattvapUrNa anusaMdhAna kreN| kArmaNa vargaNA svarUpa karma pudgala skaMdha / kaNa saMbaMdhI jaina vibhAvanA khyAla tathA dravya-zakti svarUpa pudgala ityAdi sArI bAteM acchI taraha Amannainamainment AATRADARA 14
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________________ samajhI-samajhAyI jA sakatI nahIM hai / thor3e samaya pUrva hI vijJAna ne ilaikTraoNna va phoTaoNna kA AviSkAra kiyA / jabaki jainadarzana ne prAthamika kaNa ke rUpa meM kArmaNa vargaNA ke kaNa batAye haiM / kArmaNa vargaNA kI vibhAvanA jainadarzana kI anupama bheMTa hai kyoMki kevala yahI kaNa AtmA ke sAtha saMyojita ho sakate haiM / jaina vijJAna hI eka aisA vijJAna hai jo prAkRtika bhautika ghaTanAoM ke sAtha-sAtha Adhibhautika (Super natural) ghaTanA, sajIva va nirjIva ke saMyojana, caitanya aura bhautika vijJAna ko | samajhA sakatA hai| bhAratIya saMskRti ke prAcInatama pravAha svarUpa jaina darzana ke prAcIna graMthoM | meM bahuta se vaijJAnika siddhAMta pAye jAte haiM / Adhunika yuga meM nayI pIDhI ke Age Adhunika gaNita va vaijJAnika sAdhana dvArA ina siddhAMtoM kA pratipAdana | karanA kAphI jarUrI hai / The notion that all scientific models and the theories are approximate and that their verbal interpretations always suffer from the inaccuracy of our language was already commonly accepted by scientists at the beginning of this century, when a new and completely unexpected development took place. The study of the world of atoms forced physicists to realize that our common language is not only inaccurate, but totally inadequate to describe the atomic and subatomic reality, Fritjof Capra 15