Jain Dharm nu Utkrushta Swarup

Author(s): Yashovijay Jain Granthmala
Publisher: Yashovijay Jain Granthmala
Catalog link: https://jainqq.org/explore/005231/1

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jainadharmanuM utkRSTa svarUpa i prakAzakayazavijaya jaina graMthamALA

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jenadharmanuM utkRSTa svarUpa (vijayadharmasUrinI tulanAtmaka vicAraNa) 20 prakAzaka: yazavijaya jaina graMthamALA-bhAvanagara. prathama AvRtti IT vIra saM. 2462. dharma saM. 14. i. sa. 1938vi. saM. 192. Rs 2 -- -- 0 0

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o8oooooooooooooooooooooooo00000000000000000000000 v000000000000000e 8 vaDhavANukempa nivAsI zAha gulAbacaMda rAghavajI taraphathI 1000 nakale bheTa. 400000000000000000 8 0000-0000000000000000000000 ODODCOOO 0000600000.. 8oooooooooooooooooooooooooooooooooooooooooooooo outsiness mudraka:zAha gulAbacaMda lalubhAI zrI mahedaya prinTIMga presa-bhAvanagara. 8 son000eeeoo00000 ooooooooooooooooooooooooooooo

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SEARCH AFTER ETERNAL TRUTH [ COMPARATIVE SUPERIORITY OF JAINISM ] YASHOVIJAYA JAIN GRANTHMALA BHAVNAGAR.

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4 00000000000000000000000000000000000000000 40000000000000 kiMcit vaktavya 800000000000000 1600000000000000000000000000000000000000000 parama prabhAvaka, mahAna tattvacintaka ane samayadharmI prakhara vidvAna sva. zAstravizArada jainAcArya zrI vijayadharmasUrIzvarajInuM jIvana saMghakAlIna mahApurUSonAM jIvanamAM anerI bhAta pADe che. e prAta:raNIya paramapUjya mahAtmAnuM dharmasevAparAyaNa puNyajIvana ahiMsA, satya, tyAga, cAritra ane nirbhayatAnI virala vibhUtirUpa A yuganA eka mahAna samartha saMtapurUSanI kIrtigAthA uccare che. temanuM avirata utsAha, dhairya, Atmaga ne zramayukta jIvana paropakAritAnI kSaNe kSaNe jhAMkhI karAve che. | svara AcAryazrInI dharmasevA ne sAhityasevA kharekhara anupama hatI. temaNe pratyakSa ane parokSa upadeza tathA patravyavahAradhArA, pautya ane pAzcAtya vidvAnomAM jJAnapracAra karIne, jainadharmane vijayadhvaja pharakAvyo hato. addabhuta tAttvika vicArasaraNIthI, tulanAtmaka ane racanAtmakadaSTie jagatabharanA aneka prakhara vidvAnone jainadharmanAM utkRSTa svarUpanuM suMdara bhAna karAvyuM hatuM. - janasevAnA aneka prakAranA kArya hovA chatAM, AcArya zrIe AkhuM jIvana aharniza dharmapracAranuM kArya karavAmAM ja vyatIta karyuM hatuM. teo upadeza temaja patravyavahAra dvArA, atyaMta vyApaka kSetramAM dharmapracAra karatA hatA. dharmapracAranAM kArya nimitta, temane patravyavahAra akalpanIya rIte vipula banI gayo hato. AcAryazrI A rIte anekAneka paMDito ane dharmajijJAsuone satya dharma ane satya jIvananA parama mArgadazaka banyA hatA. AcAryazrIe vizALa patravyavahArathI anupama sAhitya sevA paNa karI hatI. temanA hajAre

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padmAthI temanI A ananya sevAnA saMbaMdhamAM, anere prakAza paDI zake che. e patrA temanA eka cirasthAyI ane maulika yazaH puja rUpa che. ethI jaLahaLatI jyeAtirUpa temanAM dhanyajIvanane ananya sAkSAtkAra thai zake che. temanAM vividha mahattvayukata dRSTibinduone viziSTapaNe AviSkAra paNa thAya che. AcAryazrInu jIvana AvuM adbhuta ane yazasvI hatu. AthI temanA paricayamAM AvanAra sau keie e mahAtmA ane temanA parama pavitra ane leAkeApakArI jIvananI mukata kaMThe prazaMsA karI che te sathA vAstavika ja che. Aje paNa e mahAtmAnA pavitra jIvananI sumanaguccha jevI sumadhura suvAsa satra madhamadhe che. AvA eka jaganmAnya mahApurUSe jagatanI je je anupama sevA karI che te te sevAe kAIne kAi svarUpamAM janatA samakSa vyakta karavI e temanA pUjaka sa kAInuM parama ane pradhAna kartavya che. AcAryazrIe peAtAnAM vizAla patra-sAhityathI jainadharma nI zAzvatA ane sarvAzreSThatAnuM jagatane prajJAna karAvyu` che. AcAryazrInA patro dvArA thayela dharmapracArathI jagatanA cokamAM jainadharmInu dRDha maMDana thayuM che. jainadananI prAcInatA, vaijJAnikatA, svataMtratA ane sakriyatAne jijJAsuone sAkSAtkAra thayA che. jainadharmanA vizuddha svarUpe ane nirAbAdha satyAne dunIyAne paricaya thayeA che. satyadharma ane satyajJAnanAM pama rahasyAthI suvidita thai, hajArA vidvAne maMtramugdha anyA che. parama pavitra jainadharmAMnAM trikAlAbAdhita, abhedya, akADhya ane agamya tattvAnAM atyaMta AzcaryakArI pratipAdanathI niratiya sukhadAyI jainadharmanA saMdeza aneka jainetara kSetramAM prasaryAM che, 'adilA mo dharma e paramatraneA svIkAra karI, hAra " jIvAtmA ahiMsAne pavitra pathe paDyA che. syAdvAdanI adritIya, pratipattithI, jainadharma viSayaka aneka bhramaNAnuM nirasana thayuM che.

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navayuganA eka prakhara vicArakane anurUpa udAra vicArothI, ekatA ane samanvayanI dRSTie satyadharmanuM suMdara rIte prarUpaNa thayuM che. ratha jJAnarAtriA e paramopakArI siddhAntanI janatAne jhAMkhI thaI che. jenadharmane tyAgamArgano pavitra Adeza hajAree jhIlyo che. jenadharmanI tAtvika vicAra-sRSTi ane AstikatAnA saMbaMdhamAM aneka saMzonuM nivAraNa thayuM che. jenadharma sarva jIvone parama kalyANakArI vizvadharma che, evI hajArene niratizaya pratIti thaI che. tIrthakara bhagavaMtonA satya, sukha ane zAtidAyI dharmane sarvocca ane divyasiddhAntonuM aneka ajaina abhyAsIone jJAna thayuM che. jenadharmanuM pAlana e vizvanA prANImAtrano Birth-right janmasiddha hakka che, evI anerI zraddhA anekAne uddabhavI che. jenadharmanI buddhigamyatA ane aparAjeyatAne samarthatattvajJAnIone paNa pratyaya thayuM che. jenadharmanA amUlya ane sUkSma siddhAntonuM anAvaraNa thayuM che. satyaprajJAnI prAptithI, hajArone atyaMta AhalAda thaye che. jenA siddhAntanAM jJAnathI, seMkaDe madhyasthAne anupama sukha maLyuM che. sukhanAM pradhAna kAraNa ane vizvanA parama siddhAntarUpa satyamekSadAyI dharmane sahu koI jANI zakyuM che ane tethI parama satyano pracAra thayo che. AtmAnAM sarvoccapada ( 5ramAtmasvarUpa ) ane amarajIvananI satyavicAraNAnAM divyaAMdolano dunIyAbharamAM phelAyAM che. saddharmanI prAptithI, hajaronAM jIvana kRtakRtya banyAM che. aneka sujJapurUSoe daDha Astiya pUrvaka jainadharma grahaNa karyo che. jagatanA sarvotkRSTa jenadharma ane tenAM sarvazreSTha sAhityanI patravyavahAradhArA paNa AvI anupama sevA e svara AcAryazrInI apUrva dharma dhagaza ane zAsanasevA parAyaNatAnA javalaMta daSTAntarUpa che. AvuM aNamUla patra-sAhitya e vizvavaMdya mahAtmAne svataH gauravarUpa che, e nirvivAda che. e patra-sAhitya ja e vaMdanIya mahApurUSanI puNyasmRtinAM hajAre smaraNo che.

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Avu atyaMta upayukta ane parameApakArI sAhitya pragaTa karavAnI parama AvazyakatA sva. gurUdevanA paTTaziSya vidyAvallabha ItihAsatattvamaheAdhi AcArya zrI vijayasUrijIne ghaNAM varSo thayAM pratIta thaI che. AcAryazrIne sva. gurUdeva pratye ananya pUjyabhAva che. te gurUdevanI mUrttimaMta chAyArUpa che. Aje paNa te jIvananI sa pravRttiemAM potAnA mAn gurUnu ja anusaraNa kare che. AcAryazrI peAtAnA gurUdevanA paramabhakta che. temanu jainadharma ane jaina vAGamayanuM jJAna advitIya che. temaNe apUrva bhAga ane niHsvArtha bhAve peAtAnAM jJAnane adyApi satra puSkaLa pracAra karyA che. temanA patrA pAzcAtya vidvAneAne atyaMta mAdAyI thaI paDyA che. temanAthI maLelAM aneka amUlya pustakAthI e vidvAnone anero lAbha paNa thayA che. sva AcArya mahArAjazrInA jIvana daramIyAna paNa jainadharma ane sAhityanAM pustakA ane patravyavahAradvArA pracAra karAvavAmAM AcAryazrIe mUkapaNe adbhuta kAma karyuM ane hAla paNa e ja rIte potAnu kArya kaye naya che. emanI ja uttejaka preraNAthI, sva. AcArya mahArAjazrIne suprasiddha paurvAtya vidvAna prA. ha`na jaeNkAbI uparanA eka atyaMta mananIya ane vistRta patra ane zrI ha`na jekANInA be patro prathama pragaTa karavAnuM nizcita thayu. e nizcayane pariNAme mI. giradharalAla DuMgarazI zeThe karelA e patronA anuvAda sAthe, mULa traNe pA A pustakamAM ApavAmAM AvyA che. traNe pA jijJAsuone kheAdhaka nIvaDaro evI namra abhilASA sAthe viramIe chIe. graMthamALA AphIsa, haeNrIsarADa bhAvanagara tA. 1-1-36 } prakAzaka.

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Jainism-Its Comparative Superiority (Vijayadharma Suri's Thoughtful Vision ) [We publish in these pages, a very thoughtful letter of the late Shastravisarada Jainacharya Vijayadbarma Suri to Prof. Herman Jacobi, an Oriental scholar of world-wide repute. This letter ( which was written about 25 years ago ) deals with the comparative supe. riority of Jainism, its hoary antiquity and its pure aod eternal aspects. It also throws very lucid light on the question of Vegetarianism and its vital importance to mankind. The letter is, as such, very important, from various stand-points, in this age of materialism even to-day.-PUBLISHER. ] Vijayadharma Suri's letter MY DEAR, I am glad to acknowledge the receipt of your pleasant letter dated the 8th April 1910. What I wrote to you in my last letter, did not refer to you directly but it was a general sort of thing from a Jain Sadhu to Europeans at large. My present letter too is similar in nature and presents brief criticisms upon certain points stated in your last letter and in which I differ from you. I can not agree with you that, the inclemency of the climate of countries beyond India,where Buddhism

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2 prevailed led the people to take animal food, though not permitted by the doctrines of religion which was strictly followed at the place of its origin. It must not be supposed that, India and its climate were congenial to the mode of life sanctioned by the holy scripts and teachings of the religion and therefore, the Indian Buddhists followed it in all its rigidity and others could not. The fact is that, while the people of other countries where Buddhism was preached, could accept it in its theoretical aspect, but found it very difficult to adopt its principles practically and change their mode of life in accordance with them. Doing so, it required a great deal of moral courage, strength of mind, avoiding temptation and so on. In India, its original home, it had its rival religions, everyone of which tried to maintain its own superiority over the others, so its old adherents were compelled to remain the strict followers of its primitive principles, however rigorous they may be, to the watching eyes of their antagonistic religionists. Its early votaries were cognisant of the fact that, lack of discipline can not but lead to the downfall of Buddhism in India, specially when the priciples of Jainism, the most humane of all the human religions had been brought into prominence by Mahavira Vardhamana, not

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3 only by precepts but by examples of endurance etc. unsurpassed in the history of the world. What it was that led to the decline of Buddhism in India ? Amongst other things, the prime cause was the lack of discipline. The adhesion of large numbers of nominal converts, more especially from the newly incorporated and less advanced provinces in and outside India, brought in weakness rather than strength in the religion of Gauttam Buddha, and hence the strenuous support it received at the hands of such powerful kings as Asoka etc. only hastened the decline. Powerful though they were, they were compelled in order to add to the numerical strength of its adherents, to admit every relaxation of its primitive rigidity, which was only the thorough-going positiou in a country like India, especially when the lofty principles of Jainism had taken their stronghold upon the noble minds of the sons of India. To satisfy the whims of the converts and semi-converts, old ethics founded on philosophical basis were abandoned and new speculations were given place to; not only that, the soul theory began gradually to gain upper hand, the popular gods and the popular superstitions commenced again to be favoured by Buddhists themselves. These facts, which, I am sure, are well known to you,

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can easily convince one that, the reason why the Buddhists in countries beyond India (and ipto India too, the Buddhists of later period) stuck to animal food, is not the inclemency of the climate but that they were used to it from time immemorial, without knowing its food-value and did not like to give it up since it was very relishing to taste. The case is different with Jainism. Its principles were never changed. It remained the same and remains the same. All the Tirthankaras are unique in their teaching and every one of them taught the same thing from the beginning of his career to the end of it. Jainism is the religion of India. ( By using the term India, I mean Aryavarta; and we believe there was a time when the whole of it was Jaina. ) Ol course, its strength (numerical ) decreased with the rise of subsequent religions which rose, flou rished for a time and then subsided or trans formed into another forms like modern Hinduism Jainism has ever remained Jainism in its eterna form, from time eternal to time to end in eternity to lend its Ethics and Philosophy, customs ani manners, History and Tradition, fastings ani festivals, gods and beroes etc to others either a a whole or in part, pure or adulterated.

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You know, we have the same gods, demi-gods etc as are to be found in Vedic and Puranic Pantheons but ours are pure and ideal of divinity free from any theological exaggerations. Some of these points which are questionable for an illiterate sceptic, are clearly removed by such of modern sciences as Geology etc. Jainism is but for them only who could and can maintain strictest discipline. It never gave indulgence to its followers. It wanted only those persons to be its adherents who could adopt its rigid but humane principles in their entirety; The word 'Jina means, over-comer of all things; now they are the only over-comer of all things, who could conquer their ownself, and they are the Tirthankaras. Those who follow the path shown by them are the Jainas. So it can easily be seen that, its numerical strength increased and decreased with the increase and decrease of capacity for enduring and avoiding temptation, of the people of Aryavarta and hence I am inclined to think that, in those days of yore which you call pre-historic, when the Arya people were far more enduring than they are now or at any time in record, the Jain-Dharma was the religion and the only religion of Aryavarta, the word religion or Dharma (that is the sense of "duty ") being taken in its proper sense.

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See for the origin of such Hindu festivities as Bhratri Dyitiya, Dipavali etc. You will find them only in the Jaina events accepted on historic grounds. Seek for the origin of stories, given as stories in diverse versions in Hindu and Buddhist mythological works. You will find them in their natural and unexaggerated form (i. e. just as they happened to be ) in the Jain works of authority. These facts tend to prove that, Jainism is the oldest of Indian religions, its traditions are the oldest of Indian traditions and so on, since every thing is presented so simply and unartificially in it, and the loss of simplicity and naturalness is a sure proof of later working. Good deeds are never lost sight of. The extreme nicety of Jainism, its high ideals both from moral and philosophic points of view have ever influenced the Indian mind. So when in later times, the Brahmins and others began to build other religious structures, (This also, you know too well that, according to the Jains, the Kshatriyas are, taking all way round, the foremost aniongst the four caste-people of India and hence all the Tirthankaras sprang from them, the Brahmins are inferior to the Kshatriyas) they were forced to use the Jain materials for the foundations. Thus, in Vedas and other Sastra Granthas of Non-Jains, animal food is per

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mitted but on certain conditions. These Shastras say that, an animal can be killed but for sacrificial purposes; and why is it so ? Since they (the astrakars ) wanted to satisfy the greedy but human hearts whom they desired to induce to follow their religion, who have already accepted their religion or were born of parents who have accepted their religion but who can on no other grounds be led to kill harmless animals for food purposes. For human hearts who were to kill animals on no ground whatever, the religion of love such as we find here and there in Vedas and laterly in modern Hinduism under the name of Vaishnavism etc. were constructed. Such were the artifices contrived by the founders modern Hinduism and many other previous religions such as Vedic Brahmanism, Buddhism etc. to soothe the minds of those people who were influenced by the grand humane principle of " AT TCHT STA: " ever taught by the original human and eternal religion of Jainism, much too powerful to be totally ignored. ( It may be stated here that, whatever religion or whatever philosophy ignored the Jain religion and Jain philosophy totally, could not live in India but totally died out. It is one of the reasons of decline of Buddhism in India, whose

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principles, contrary to the opinion of early European Scholars, are so very contrary to the Jaina principles. In Vedas, the work of less cultured and sensual people, in which the views are, very often contradictory to each other, owing to the auth ours' attempts to remodel and artificialise the original facts and principles of Jainism, this latter thing has not been ignored but has largely been drawn upon to suit the whims and mode of life of the less enduring class of men. This has always been the case with the so-called Sanatana Dharma of Hindus, in which the spirit of Jainism ever prevails with rigour lost, endurance minimised and hence beauty marred, these varying according to the surroundings of the people at different ages and in different parts of India. Jaina Dharma, Jain Traditions, Jain customs, Jain manners, Jain mode of life, in short every thing Jain, lie in relics all over India in Indian non-Jain religionists but the original structure in its original beauty as it was thousands and thousands of years ago, exists unimpaired to the present day, in the Jains, who I am proud to say, are the most enduring people in the whole world. The reason why its adherents are small in number is, because

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only the most enduring can stick to its discipline and those who fail to do so are not allowed to remain in its circle. Its philosophical principles, such as the Atomic Theory are also prominent in almost all the systems of Indian philosophy. Even the most distinguishing feature of its philosophy, I mean the Syadvada could not be discarded by the Indian schools of philosophy. Sankhya takes it in the garb of Pradhana. Naiyayikas have accepted it in their Anuvritti and Vyavritti, and so the Purusha and Prakriti of Sankhyas are the Jiva and Pudgala of the Jains. Much has been said in refuting the view that, the inclemency of the climate of the countries beyond India, where Buddhism was accepted, compelled the people to use animal food though not permitted by their religion, and incidentally some other subjects have also been touched upon to point to the firmness of Jain principles and the fact that, religion in its natural aspect as human religion, is ever existing in Jainism only. The Tirthankaras preached it not because it was their own religion but because it was the true religion. All these things I write to you, from my own conviction as a Jain Sadhu and the true believer in its doctrines. I do not care much

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10 whether the views are accepted or not by the European Scholars; but they may be suggestive to you and others who are so seriously engaged in the study of oriental religions, thought and literature. ... When closing this letter, I shall ask of you something as a true friend of yours but at this point too, I shall urge to direct your attention to the fact that, Jainism is pre-Vedic and see if you can do something in this connection as well as you have done in connection with Indian philosophy. ( I know it for certain from your published and unpublished writings that, as regards priority of some of the Jain philosophical principles to which I have given expression above, I am at one with you; and by your published writings you have done much to make the views accepted beyond the Jaina circle). I shall close this point with the simple remark that, the language and the religion of the original Jaina Agamas are not posterior to the language and religion of the Vedas as we have them now. Tradition attributes their present form and their division into Rig, Sama, Yajur and Atharva to Krishna Dvaipayan Vyas, the reputed author of the Puranas and therefore can not be very much older than our last Tirthankar Mahavira. I am of opinion that, the date of composition of any work in India can not be conclusively

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11 arrived at by style only, since the Indians have the peculiar capacity of imitating style. I am sure, that the greater part of the philosophical portion of the Vedas has been manufactured secretly by later writers to make their slate clear as it suited them. What suited in majority of cases was either one's own composition or of a man belonging to the same school of philosophy. This is all due to the Hindu tendency of su ppressing the original Jain authority and making appear every thing Hindu. To return to the point, I may say that, in modern times the food-stuffs have been scientifically analysed and it has been found that, highly nutritive elements for superceding those of meat can be found in such cheaper things as nuts, dried fruits etc. Besides it has been admitted unanimously by the modern investigators that, the effect of food on intellect is an unknown mystery of science. A fact too patent to require any proof is the statement a sound body has a sound mind " that is to say a man in sound or gccd health has greater capacity and aptitude for intellectual work of any appreciable extent whatever. Now many of the prevailing diseases in meat-eating countries are due to flesh food. The butcher's meat, though to all 66

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12 appearance, it may be perfectly good and wholesome, may yet be tainted with some form of tubercular disease, which inspite of the utmost care of the Government Inspectors can not be detected at all. Not only this, it is rather next to impossible to find animals for food purposes not tuberculous, since it bas been found some time ago that, even the dairy cows at Windsor belonging to the Royal Family of England were so. It thus appears to me that, for an intellectual worker, meat-eating is incongenial from a scientific point of view. In addition to bringing in diseases, it brings in sloth as is generally to be observed in case of carnivorous animals. To judge the effect of food on human body, even amongst the working classes of Europe, we see the French, the Italian, the Swiss etc to use vegetables as staple food. They use meat occasionally, on festival days, banquet days, or at any time when they have desire of taking some refreshing food. But in health and vigour, they are far superior to such meat-eating Teutonic people as the English. And here in India, the best athletes, the most conspicuous for hardihood and endurance and the best part of Indian Troops, the finest in the world are out of a people and are people who have not tasted animal food for innumerable years and countless generations.

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13 Enough has been said for a letter like this from the physical stand-point; a few remarks from the spiritual point of view will bring the point to a close. As I have already said, Jainism is the religion of strictest discipline and this discipline is maintained throughout for conquering one's ownself, since one's ownself is the greatest enemy he can have. Mahavir Swami was Mahavir i. e. the greatest hero because he conquered his own self. The perfection we aim at is the spiritual perfection with the object of removing the binding of Karma (Karmabandha) that is to say, to effect Samvar and to destroy the accumulated Karma. For these, Bahya and Abhyantara Tapas are the most necessary and they are effected by the restraining of body, speech and mind, in order to avoid worldly temptations and the like, by religious reflection and contemplation, by having respectful regard for the holy teachings etc. etc. When by these means, the accumulated Karma is made to evanesce and its further influx is prevented, such of the innate faculties of Jiva in all their integrity, as SamyakGnan, Samyak-Darsan, Samyak-Charitra flourish themselves as cause for the effect i. e. Moksha, the knowledge in entity, the emancipation of the soul, the eternal beatitude and so on, whatever you may choose to call it. Food is necessary for life just

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in the same way as fuel for fire. We must take our food if we want to live, and we know it full well that, the destruction of animals is inevitable in getting our food-stuff, whatever it may be. Not only this; we know that, during every moment of our existence, we kill either consciously or unconsciously hundreds of lives inspite of our utmost care to prevent it. A superior being lives upon inferior beings. The Law of nature requires it and the survival of the fittest is the natural sequence. Not only that; in tilling the ground for growing vegetables and in other agricultural processes, we cause the destruction of innumerable Jivas. We hold that the very elements are tanmaya' of Jivas. that is they themselves are Jivas and full of Jivas. You know the Jain Sadhus and Shravakas do not drink water which has not been boiled properly. Once when it is boiled, bubbles must come thrice out of it, and it must be reboiled every three praharas in Varsa or rainy season, every 4 praharas in Sita or winter season, and every five praharas in Grishma or summer or hot season. Now the object of doing this is to minimise the destructive business, since the individual living beings viz. microbes multiply constantly with enormous rapidity in cold water, which is freed from the germs, by being boiled as described above. We hold that, germs 6 14

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15 can not come into existance but after the interval stated above, during the different seasons of the year. ( It is interesting to note here that, European Science maintains that, the microbes can not exist beyond the temperature 78deg Fah. Why should they exist then in the human body of normal temperature of 98 degrees and point something Fah., the boiling point being 120 degrees Fah? The teaching of our Shastras in this connection seems to me more clear ). The rules of conduct that the Sadhus have to observe are more rigid than those for the Sravakas and hence the Sadhus have to observe, Ahimsa Vrata while the Shravakas Pranatipat Viramana Vrata. The latter provides for the Shravakas such things as the boiling of water, preparation of food etc, in which the destruction of lives is inevitable. The Sadhus in observing Ahimsa Vrata, can not undertake such business in hand. They get their food by Bhiksa. The Shravakas feel it their duty and pleasure to supply food and drink out of their own food and drink to Sadhus, who always seek for their good. (As a matter of fact, the true Sadhu serves humanity just in the same way as the European Scientists and Savants of the present day, with this difference only that, the former both spiritually aud physically, while the latter only physically.)

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16 This I believe takes off the sin they might have committed in preparing food and drink. According to our Sastras, we have five kinds of Jivas,-a Jiva of one Indriya, of two, of three, of four and of five. The Jivas are born as such in course of their transmigration, according to the merit and demerit of their previous Karma. A Jiva of two Indriyas is far more meritorious with respect to its previous Karma than a Jiva of one Indriya. Consequently causing the destruction of a Jiva of two indriyas is far more sinful than to kill a Jiva of one indriya. Similarly, the destruction of a Jiva of three indriyas is much more sinful than that of a Jiva of two indriyas, since the Karma of the latter is far inferior to the Karma of the former. In this way, we see that, as the merit increases indefinitely with the Karma (previous ) of a Jiva of five indriyas, the destruction of one Jiva of five indriyas ( such as goats, cows etc ) is equivalent to the killing or destruction of an infinite number of Jivas of one indriya ( viz vegetable life ). This I assert to make it known that, we the Jainas believe that, there is a certain amount of sin, even in using the vegetable things, the several parts from other Jivas they may contain, since they are the Jivas of one indriya. It is with the object of avoiding

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the destruction of these Jivas of one indriya that the Jaina Sadhus and Sravakas fast too often and specially on such tithis as Dvitya, Panchami, Ashtami, Ekadashi, Chaturdashi, Amavasya and Purnima. Man to a certain stage of his existence is compelled to make food as nature provides himn its stuff. It is the duty of a man to try to overcome nature and he is peculiarly fitted for this. The main difference between a man and an animal is this,-a man fits nature for his use, but the nature fits herself for the use of an animal. A man has to look for both his physical and spiritual self. Whereas an animal has to look only for its physical self. Now, if we are to aim at perfection, it should be the complete perfection and the complete perfection lies in the perfection of the spiritual self. To attain this, the surroundings etc must also be favourable. If a man is born in a country, which is not favourable for his purposes, he should not live in that country; for instance, if his nativity be in a country where nothing but animal food can be had, he should change it for one where vegetable food is available. (It is stated by some Oriental Scholars that, the primitive home of the early Aryas was in the Arctic Regions. If it be true (I as 2. Jain

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18 Sadhu can not accept the view), my explanation of the fact of their pushing forward and settling in the country they do occupy now, is for having a suitable abode for their pushing civilization. ) Man has the power of choosing anything he likes for his use and abandoning those that he does not like, and if he has sufficient strength of mind, he can adopt it to his physical constitution, provided the thing is rightly chosen. An Eskimo if he likes, can take his abode in tropical countries and can live and work there, without any injury whatever to his health and vigour, subsisting mainly on vegetable food. Apart from palatable taste, there is no reason whatsoever for taking animal food, though the people who use it, see and try to find out some cause or other for its use in every part of the world ( India is not exempted ). Man should regulate his life in a manner that its sustenance should involve no shock to his moral conscience, and this is the first essential step towards perfection and has been preached by all the Tirthankaras, Pythagoras, Gautama Buddha, Socrates, Seneca, Plutarch, Apolonius ( of Dyana), Francis Assisi, Gassendi, Gleizer etc etc. These are the names from different times and countries, and no one should feel ashamed to follow the path

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shown by them. Let us try to improve our moral nature, the distinguishing feature of humanity, Let us not inflict suffering with auy objeet in view, if it can be avoided even with sufferings on our own self. It is not necessary for me to deal elaborately on the subject (almost exhausted) of vegetarianism. S. Benediet, S. Paul, S. Dominas Order, S. Basili Order, the Vegetarian Societies of England, Germany, Switzerland etc. several medical and scientific men of the present times and many others have done much towards the preaching of the subject. Plea they may find for the use of meat. Arguments they may put forward to prove the beneficial effect of meat on the human body and mind; but what of that ? Appeal to our common sense and see what it says. Stand at the field looking at ploughing, sowing and other agricultural business. Your heart is elated throughout, though true it is that, the destructive business is going on all along on an extensive and gigantic scale. But it is not so at the butcher's shop or slaughter-house or even at the so called altar where animals are killed for sacrificial purposes. We tremble at the sight, a shrinking thought pervades throughout our entire system from top to toe, so much so that, we are

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20 inclined to give up the use of meat, but also the temptation of the world in all its aspects is too powerful to be overcome, by an untrained mind. The effect of the sight is transitory. As soon as we are away from the scene of brutality, our heart is again hardened and we do use meat This much I say from the experience of those people who presented themselves at the place of brutality and who are sincere in their statements. For me, the story told is shuddering to the extreme and is so for all the Jainas, since all of them have their heart trained to kindness. The great thing that can be achieved by refraining from animal food is to train the heart in kindness, to cultivate tenderness. On the other hand, the killing of animals for food purposes has actually resulted in the practice of extreme brutality by the civi lised European for trifling and unpardonable purposes. Such civilised countries as England etc. claim that, they prohibit the practice of brutality upon animals and have several laws passed to that effect. Of course, they do something for the preven tion of unnecessary flogging etc. of domestic animals and towards the utmost possible despatch in the killing of animals for food, and similar other things; but do they do anything to prevent the cruel plucking of feathers from the wings of living birds for decorating ladies' hats for the mere

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21 sake of keeping fashion ? Do they do anything to prevent the massacre of seals for food ? I am sure, however cruel a man may be, his heart is destined to thrill, if he spares some time to see such cruel butchery as the sealcubs who lie moaning and whining and who cry by the side of their massacred dames, being knocked at the head if big enough to give their furs any value, and if too small to be worth the skinning, being left about without any mercy whatsoever. These brutal actions are surely the outcome of brutality practised in getting food-stuffs. Those who use vegetable food will not permit such things to be done. Let us be true in all our undertakings to make humanity prominent over brutality, to realize the interest of everything, not that of man only. Man is the master of the accessible world. He should therefore, not be partial to his own species and tyrannical in his government but look to the interests of every being, having in view its comparative merits. Impartiality and true justice are one of the steps leading up to spiritual perfection. Those who aspire even after the perfect knowledge of material things should be spiritually perfect. It is customary now-a-days to practise vivisection, for the advancement of physiological science but I hold that, the knowledge of that subject attained

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22 by that method will not be of real service to humapity. If you are able to attain spiritual perfection, the true knowledge will reveal itself to you and you shall be omniscient and you can do any amount of good work for the benefit of the world, both from the spiritual and material points of view. Do what is necessary for that. Train your body for physical endurance. (At this stage, I may remark that, Jaina Sadhus who can and do engage themselves in serious literary and meditative work even during a week's fasting,-I mean the fasting in which nothing is taken, though on rare occasions water only is taken ; experience proves that, only the vegetarians can claim to this kind of physical endurance). Train your mind to withstand the temptations of the world and try to realise the real object of life. It is meaningless to further extend this letter and make unnecessary encroachment upon your important time, though in extreme excitement and in consideration of the fact that, you are my old friend, I have written so much and will write a few lines more. The majority of facts stated here are known to you. I have stated them here, since I like them. One friend writes to another what the former likes, the latter may like it or not. Moreover as a Jaina Sadhu, it is my duty

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23 to ask and urge my friend to adopt the teachings of our Shastras, though it depends upon the choice of the latter to accept it or not. You may hold whatever views you may like, but it will never separate us. We are not separate just as the pleaders taking up the cases of opposing clients are not separate. We advance in knowledge and experience of the physical world, as we advance in years and consequently the time left at our disposal for their practical use shortens itself with the progress of our age, and hence we the Jainas do not see any reason for birthday congratulations; and this is more applicable to the case of a person like your self who is daily and constantly adding to the store of his knowledge and always aspires to do good and really useful work for humanity. The attention of the European giants is now generally directed towards the material progress of the world which adds more to human luxury and less to human happiness. Those who attempt to further the progress of humanity by attaining self-perfection themselves and inducing others to do the same by supplying them materials (in the form of advice and the example of their own deeds) to work with, are in my humble opinion, true workers and philanthrophists.

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24 The researches of modern stalwarts and the facts supplied by modern science which are SO very convincing in nature can be successfully atilised for the purpose ( i. e. real furtherance of human progress), if thoughtfully applied in the interpretation of our omniscient Tirthankaras's deep and suggestive teachings, since they could only see what the real human progress is and what constitutes real human happiness. One great thing which I can suggest to my friends, from the genuine Indian point of view is to study the teachings of our Shastras, not only from an antiquarian point of view but with the object of finding something really serviceable to humanity. That is true religion. I am sure, our Shastras are noble trees producing noble fruits. Let us enjoy them ourselves and ask others to do the same. A man of established reputation like yourself who has spent a great part of his life in the study of comparative religions, comparative philosophy and comparative literature, and who has considerable experience of European modes of life and civilization, born as a European, can do much towards the preaching of the true religion in European countries, if it is really wanting there. I shall now bring to close this letter of mine.

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25 The reason of taking this privilege of unduly prolonging it is, as has already been stated, the old and sincere friendship, which binds us and will ever bind us together in the common interest, we have in the progress of humanity. Again in consideration of our friendship, I shall ask you to enable me to procure all your works that is to say, any book, pamphlet, thesis (for the Academical Degree, prizes etc.) Magazines or Encyclopaedia articles etc. either of your own authorship or that which might have been edited by you, no matter in what so-ever language they might have been written (I am glad to state here that, the Pathsala is now in a position to utilise books etc. written in English, French, German and other most important modern European languages). Those which you have with you and can spare easily, I may hope to get them direct from you for the use of the Pathasala. For others which you have not got with you, let me know the sources from which they can be got easily and without much cost (of course the principle is to get your works and not to remain without them, so the price is not the matter of consideration). The Pathsala is willing to pay whatever it may be but economy must also be a point with it and sympathisers must help it in securing that (i. e. economy) and therefore I have introduced the phrase "without much cost. ""

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26 As a Jaina Sadhu, I must not care for anything of money-value but books I care for and especially those which have emanated from the pen of any of my friends which I deem important for me ( since I have not yet attained that stage of life in which I can dispense with them ). I also care for my community whose future,-I mean the great future is to recover its former glory and lost position in the world of literature and thought-independent of the fate of this pathsala-Sri Yasovijaya Jain Pathsala. We the Sadhus do not touch money and consequently have no money to help it. We help it with our good wishes and literary work. All the Europeans and Indians help it in any way they can. The Patan Ms. of 'Bajjalagga' was borrowed for a month only. So if you have done with it, let it be returned soon. In conclusiou, I claim the indulgence of your old friendship for some unnecessary details. With Dharmalabha and greetings, Shri Yasovijaya Jain Pathasala, Benaras City, 18-7-1910. I remain, Yours, VIJAYA DHARMA SURI.

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Ahimsa(Non-killing) and Vegetarianism ( Through European Eyes ) [ The following is an exact copy of a previous letter of Prof. Herman Jacobi to the late Vijayadharma Sari. written before Suriji's memorable reply. This letter, sincerely puts forth the European view-point on the question of Ahimsa and Vegetarianism. ]--PUBLISHER Prof. Herman Jacobi's letter Dear Sir, Many thanks for your kind letter of 3rd March and the pure sentiments you gave utterance to on the occasion of my 60th Birthday. All earnest men will agree with you that, the purification of the heart is of infinitely greater value than all worldly advantages, and a long life spent in the pursuit of knowledge and in the fulfilment of moral duties bas taught me the same truth. But you must take into consideration the different conditions of life in India and in a Northern climate in order to appreciate the difference of some moral ideals in either. While you carry out the precept of " AHIMSA" in its literal sense and in all that it implies, the saine commandment assumes a different aspect under the conditions of European life. With us, it means kind.

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ness to animals, abstention from brutal treatment of them, and causing them no needless suffering. As regards animal food, I may remind you that, the Buddhists were principally abstainers from it, as long as Buddhism flourished in India. But as soon as it spread in Northern countries, Buddhists too took to animal food, not I think for its taste, but because in the long run they found out that they could not live an active life in an inclement climate without it. And so it is with us. Besides, the production of vegetable iood causes unavoidable destruction of countless insects by tilling the ground, and it would be impossible (at least in this part of the globe ) to rear most vegetables and fruit without waging a continuous war against noxious animals. I make this remark in order to explain, why Europeans take a different view of what you think about these matters. But let us not urge what divides us, but emphasize what unites us and all those that earnestly search for the truth. Notwithstanding differences of creed, we are at one, all over the world, about what is really essential. With repeated thanks for your kind words, believe me to be, Your sincere friend, 59, Niebuhrstrasse H. JACOBI. Bonn, 8th April 1910.

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European Ideal of Life ( An Occidental View-Point ) Prof. Herman Jacobi's letter Dear Sir, I must ask your pardon for having not yet answered your kind long letter dated 18th July which I received when absent from Bombay for the recovery of health, after a very great strain of work. I abstained for more than a month from all serious work. In fact, I was not able to bear a continued effort. Therefore, I put off the answer to your letter with the rest of my correspondence. Now I feel much better and I have taken up again the regular round of duties. Your exposition of the Jain ideas on the interrelation between animal or vegetable food and AHIMSA is very interesting, and admitting the theories of KARMA and JIVA as held by the Jainas, self-consistent enough; and if you will grant me permission, I would avail myself of the next opportunity which offers, to publish

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30 e more tihed by what this side chic your letter or the more theoretical parts of it in a Journal which is planned by Mr. Warren for promoting interest in Jainism on this side. For Europeans at large, the Jain system of Ethics will not seem convincing, because they do not hold the theory of KARMA and our opinions on JIVA are quite different; though with regard to virtue and vice, there is no difference of opinions between you and us, still the moral instinct 01 conviction with most modern people of Europe is almost the opposite to the Indian ideal; for their ideal is not so much to become good by abstention from bad actions though that too is essential, as rather to acquire a higher moral quality and fitness by developing the inborn dispositions of the soul for virtuousness ( and in the highest individual for boliness ) in an active life fulfilling one's duties and doing the greatest possible good. By so acting, the individual man is lifted to a higher moral state, benefitting and becoming a model to the less successful. Hence the incessant activity in European life which your people are apt to mistake for mere worldliness, which may be so in a great many especially in times like the present one of great material progress. But it would be short-sighted criticism to overlook the idealism and the earnestness in striving after moral improvement evinced by many,

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31 not only a few elect. The broad masses are everywhere ruled by their peculiar passions and the religions, like good physicians, must apply that cure to their patients which is best adopted to their moral constitution. I make no doubt that, your system of spiritual cure is best fitting with the character of the flock which looks up to you for guidance. With regard to other items in your letter, I have told Mr. Laber to send back the Pattan Ms. of Bajjalagga.' He has finished the Ms. for editing the work, but the Pattan Ms. gives the verses in a totally different order, and therefore it was not possible to compare with the other Mss before the text was finished and Anucramani prepared. The Ms. will reach you by next mail. You asked me to send copies of papers etc. published by me. I shall send you regularly in the future copies of all my publications, but I can not part with the older ones, because I have no copies left, the author being allowed only a limited number varying berween 10 or 20. However there are many papers by other authors published in the same journals as mine and your library will want them just as well; therefore I may suggest to you to propose to the Manager of the library to acquire by and

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32 by the back numbers of the principal Oriental Journals to which they subscribe already. As your library probably does business with Mr. Harrasowitz in Leipzig, that bookseller may give all necessary information. I way however remark that, a complete series of journals, especially of a long standing, are at a high price. It would therefore be advisable to buy only, say 20 or 30 back volumes, if an occasion offers. Then they are usually not so expensive. I suppose you regularly get the Bibliotheca Indica. I need not send yon the works I am publishing in that series. With kindest regards, Bonn, 7-10-10. I remain, Yours affectionately, HERMAN JACOBI

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jainadharmanuM utkRSTa svarUpa ( vijayadharmasUrijInI tulanAtmaka vicAraNA ) AcAryazrIne eka mananIya patra priya badhu, ApanA tA. 8mI eprIlanA AnandadAyI patranI prAptine svIkAra karatAM mane AhalAda thAya che. mArA chellA patramAM je vastune nirdeza karavAmAM Avyo che temAM Apane uddezIne ke pratyakSa prakArano ullekha karavAmAM AvyuM nathI. eka jena [sva. zAstravizArada jenAcArya lekamAnya zrI vijayadharmasUrIzvarajIe AjathI 25 varSa upara, jarmanInA suprasiddha pauvaMtya prakhara vidvAna zrI harmana jakAbI, jainadharmanuM utkRSTa svarUpa, vanaspati-AhAranI

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( 2 ) sAdhu pAzcAtyA ( curepIyane )ne uddezIne prAyaH je sAmAnya prakAranA nirdeza karI zake te sAmAnya pratinA nirdeza ja e patramAM thayeA hatA. A patranuM svarUpa paNa e ja prakAranu che. ApanA chellA patramAM je je muddA upasthita karavAmAM AvyA che tenu sakSipta samAlecana paNa A patramAM me karyuM che. . tamArA chellA patramAM, tame je muddAe upasthita karyA che te muddAe mane mAnya nathI. hindu sivAyanA aiAddhadharmI dezemAM, vAtAvaraNa Adi janya pratikULa paristhitine kAraNe, je te dezanI janatAmAM mAMsAhArane pracAra thayA hatA evA ApanA mata mane mAnya nathI. buddhadharmamAM mAMsabhakSaNane niSedha che ane e dharmanAM utpatti-sthAnamAM, mAMsabhakSaNanA niSedhanu zistapUrvaka pAlana thayuM hatu eTalu tA Apa paNu AvazyaktA Adi viSayaka eka atyaMta mahattvapUrNa patra lakhyA hatA. AcArya zrIe e patramAM jainadharmanI prAcInatA ane zreSTatA tulanAtmaka dRSTie thAyeAgyarIte siddha karI, paramapavitra mahAna jainadharmanA zAzvata ane vizuddha svarUpanI AbAda rIte jhAMkhI karAvI che. vaLI vanaspatiAhAranI AvazyakatA ane mahattvanA prazna saMbaMdhI, AcAryazrIe e patramAM vidvattAyukta suMdara samAlocanA karI, aneka mananIya vicArAne AviSkAra karyo che. vanaspati-AhAranuM yathArtha rIte samana karI, AcAryazrIe peAtAnA patramAM vanaspati-AhAranA AkhAye praznane anulakSIne anerA ujjavala prakAza pADyo che. AthI e patra Aje paNa aneka rIte mahattvane thai paDe che. AcAryazrInA e vicAra-pariSkRta patranA yathAzakaya akSarazaH anuvAda A pAnAmeAmAM ApavAmAM AvyuM che. ] --prakAzaka

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( 3 ) kabUla kare che. hindanI ja paristhiti buddhadharmanA pavitra edhane anurUpa hatI ema mAnI levuM e yukta nathI. havAmAna aAdinI paristhitinI sAnukULatAne kAraNe, hindanA buddhadharmonuyAyIe e mAMsAhAra-niSedhanuM zakatramAM zakaya rIte pAlana karyuM. ane anya khAddhoe mAMsabhakSaNanA niSedha viSayaka dharma AjJAnA lepa karyo temanAthI e AjJAnuM pAlana na thaI zakayuM ema dhArI levuM e ThIka nathI. hindu sivAyanA anya deze! jemAM buddhadharmanA pracAra thayA hatA te dezanI janatA mAMsabhakSaNanA niSedhanuM mahattva siddhAntanI draSTie teA samajI zakI hatI. mAtra dharma-AjJAnuM sakriya pAlana e ja emane duSkara lAgyuM hatuM. AthI temanA jIvanamAM mAMsabhakSaNanA niSedhanI STie stheccha parivarttana thai zakayuM na hatuM. dharma-AjJAnAM sakriya pAlana nimitte, mehavRttinA abhAva, naitika nirbhIkatA, saneDakhaLa Adi Avazyaka hatAM. hinda e buddhadharmanuM utpatti sthAna hatuM. buddhadharmanA pratispI dhI hindamAM vidyamAna hatA. hindune pratyeka dharma pAtAnI zreSThatA sthApita karavAne mathatA hatA. A sthi timAM, je te dharmAMnA purAtana anuyAyIone peAtAnA dharmanA mULa siddhAntAnuM viziSTa rIte pAlana karavAnI pharaja paDI. dharmanA mULa siddhAntAnu pAlana game teTaluM duSkara hAvA chatAM, temane dhArmika siddhAntAnu pAlana karavuM ja paDayuM. je te dharmanA anuyAyIo vidhI AnAM dharma pAlananu sUkSma rIte nirIkSaNa karyA karatA hatA. dharmapAlanamAM zistane abhAve, dharmanuM adha:patana avazya dhAya e siddhAnta buddhadharmanA

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( 4 ) Adyabhaktone suparicita hatA. mahAvIra( vamAna ) prabhunA jaganA itihAsamAM advitIya dharma edha, sahanazaktinAM anupama dRSTAnta AdithI, dayApradhAna dharmomAM jainadharme jIvadayAnA parama siddhAntAthI anekhuM sthAna prApta karI lIdhu hatuM ane jainIya siddhAntAne viziSTa mahattva prApta thayuM hatuM. e sthitimAM, dharmapAlanamAM zistanI AvazyakatA yuddhadharmanA Adyabhaktone vizeSapaNe paricita hatI. hindamAM buddhadharmanu adha:patana zAthI thayuM ? buddhadharmanAM adha:patananA keTalAMka kAraNeA hatAM. AmAM dharma pAlanamAM niyamananA abhAva e eka pradhAna kAraNa hatuM. hindu ane hindu mahAranA alpa pragatiyukta prAntAnI lakSAvidha janatA buddhadharmanI anuyAyI manI hatI. ATalI badhI janatAnAM dharmAntaramAM sattva jevuM mahu ochuM hatuM. AthI buddhadharmanuM baLa vadhavAne badale ulaTuM ghaTyuM. gaitama buddhanAM dharmAMmAM nirmaLatAe prasAra karyo. azeka Adi zaktizALI nRpationAM game teTalAM he samana chatAM, buddhadharmanuM adha:patana tvarita rIte thavA lAgyuM. peAtAnA dharmanA anuyAyIonI saMkhyAmAM vRddhi kevI rIte thAya tevA upAye levAnI temane pharaja paDI. bhAratavaSa jevA dezamAM dhArmika mULa siddhAntAmAM zistane ja prAdhAnya heAvA chatAM, dharmasiddhAntAmAM temane ane teTalI chUTachATa ApavI ja paDI. jainadharmInA ucca siddhAntA hindanA sarvazreSTha mAnasamAM DhIbhUta thayA hatA. evA viziSTa sayAgAmAM, buddhadharmamAM A rIte zithilAcAranA pracAra thayA hatA. buddhadharmanA nUtana anuyAyIonI svacchaMda vRttine paritRpta karavA mATe, tAttvika saMsthApanavALA naitika siddhAntAnA parityAga thayeA. nItinA

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( 5 ) prAcIna siddhAntAne khale nItiviSayaka nUtana vicArIne prAdurbhAva thaye.. A uparAMta, AtmaviSayaka siddhAnta kramaza: daDhIbhUta thavA lAgyA. bhinnabhinna devAnI mAnyatAnA pAchA AvirbhAva thayeA. bhinnabhinna bhramayukta mAnyatAone pAcheA pracAra thayeA. buddhadharmanA itihAsamAM A sarva ghaTanAe manI e Apa sArI rIte jANe che evI mane pratIti che. hinda bahAranA dezeAnA prAcInakAlIna hoe tema ja keTalAka samaya vyatIta thayA bAda, hindanA auddhoe mAMsAhArane svIkAra vAtAvaraNujanya paristhitine laine karyo na hatA evI tamane A sarva ghaTanAethI saralatAthI khAtrI thaze. buddhadharmanA anuyAcIe AhAranI dRSTie mAMsAhAranuM vAstavika mUlya jANatA ja na hatA. temane ghaNA prAcInakALathI mAMsAhAranI Teva hatI. mAMsAhAra svAdiSTa lAgavAthI, temaNe tene tyAga karyA na hatA. jainadharmanI dRSTie vicAra karatAM, mAMsAhAranA prazna ja rahetA nathI. jainadharmanA siddhAntAmAM kadApi parivartta na thayu nathI. e siddhAntA sarvadA eka ja svarUpamAM rahyA che ane rahe che. satI 'karAe siddhAntanI dRSTie eka ja prakAranA anupama dharma edha ApyA che. sarvatIrthaMkaronA dharmaAdha AdithI aMta sudhI eka ja prakAranA hatA. temaNe dharma badhayukta jIvananA prAraMbhathI mAMDIne e jIvananA aMta sudhI eka ja prakAranA dharma Adha ApyuMA hatA. jainadharmI e hinda-AryovanA dharma che. AkhAye bhAratavarSa eka kALe jainadharmanA

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anuyAyI hatA ema ame mAnIe chIe. navIna dharmonA ugama ane vRddhithI, jenadharmanA anuyAyIonuM saMkhyAbaLa avazya ghaTI gayuM. e navIna dharmonA tAtkAlika utkarSa bAda, e sarva dharmonuM adhapatana ke rUpAntara thayuM. Adhunika hindu dharma e dharmanAM rUpAntaranAM eka dAntarUpa che. jainadharma tenAM zAzvata svarUpamAM jainadharma rUpe ja rahela che. jenadharmanAM zAzvata svarUpamAM anAdikALathI koIpaNa pari. vartana thayuM nathI. tenA zAzvata svarUpamAM have pachI kaI kALe keI paNa prakAranuM parivartana nahi ja thAya. jenadharmanA nIti ane tatvajJAnayukta siddhAnto, anya dharmoe zuddha ke mitrasvarUpamAM ochevatte aMze ke sarvAze svIkAryA che. jenadharmanA devo ane vIra purUSo tema ja jainadharmano ItihAsa ane paraMparAgata kathAo, anya dharmoe kaMIne kaMI aMze mAnya rAkhyAM che. jenadharmanA utsavo tema ja ratarIvAjo paNa anya dharmoe ochevatte aMze grahaNa karyA che. jenI tapazcaryAnuM svarUpa paNa anya dharmoe amuka aMze mAnya rAkhyuM che. vede ane purANa graMthamAM je devono nirdeza thayela che te devone ja ame mAnIe chIe. Ama chatAM, devonI divyatA ane vizuddhatA saMbaMdhI amAro Adarza sAva nirALo che. de saMbaMdhI amArI mAnyatAmAM keIpaNa prakAranI atizacokti azakya ja che. e mAnyatAthI deva viSayaka keIpaNa prakAranA saMzayanuM spaSTa rIte nirAkaraNa thaI jAya che. keI ajJAnI ke nAstika manuSyane jenIya denA saMbaMdhamAM kaMI paNa zaMkA upasthita thAya te, Adhunika vijJAnathI paNa tenI

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( 7 ) kAipaNa zaMkAnuM nivAraNa thai zake che. yathArtha zistayukta dharma - pAlanathI jainIya devAnA saMbaMdhamAM koipaNa prakAranI AzakA TakI zakatI nathI. 3 jainadharme viSayAnuraktine kadApi sthAna ApyuM ja nathI. kharekharAM jaina jIvanamAM vilAsitAne kadApi sthAna maLyu ja nathI. je manuSye sadAcAra ane ahiMsAnA siddhAntA saMpUrNa - paNe grahaNa karI zake che te ja manuSyA vastuta: jaina dharmanA anuyAyI thai zake che. 'jina' eTale sa` vastuonA vijetA. je mahApurUSA peAtAnA AtmAnA saMpUrNa vijetA haiAya te ja sarva vastunA vijetA arthAt jina ' banI zake che. AvA jina bhagavaMtA ke tItha karAe prarUpita karela mArganA anugAmIe ke temanA anuyAyIene 'jaina' kahe che. 6 A uparathI sarala rIte samajI zakAze ke, jyAM sudhI AryAvarttanI janatAmAM praleAbhanavRttithI parAsmukhatA ane sahanazaktinuM Adhikya hatu tyAM sudhI, jenAnu sakhyA-khaLa paNa adhika ja hatuM. AryAvarta nI janatAmAM sahanazakti kamI thavA mAMDI ane praleAbhanavRttimAM vRddhi thatI gai eTale nAnuM saMkhyA-khaLa ghaTavA mAMDayuM. pUrva aitihAsika kALamAM AryAnI sahanazakti AjanA kALa karatAM vizeSa hatI ema huM mAnu chuM. e kALe ke kAi aitihAsika gaNAtA yugamAM paNa jaina dharma AryAvartta nA dharma hatA ema ja mAnavAne huM prerAuM chuM. bhrAtRdvitIyA ( bhAIbIja ), dIpAvalI ( dIvALI ) vigere hindu tahevAronuM mULa svarUpa jovA tame prayatna kare. jeneAnA aMtihAsika prasaMge! ja e A tahevAranAM mULarUpa hAya ema

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( 8 ) tamane jaNAi Avaze. hindu ane Addha dharmAMnA paiArANika granthAnI bhinnabhinna AkhyAyikAonuM mULa tapAsavA prayatna karaze! eTale jaina dharmanA pramANabhUta gaNAtA graMthAmAM e AkhyAyikAe prAkRtika ane atizayeAktirahita svarUpamAM tamane upalabdha thaze. jainadharma jagatanA dharmomAM sAthI prAcIna dharma che ane jaina dharmanI kathAo khIjI koipaNa bhAratIya kathAo karatAM vizeSa prAcIna che ema A uparathI siddha thaI zake che. jaina dharmanA tattvAne AviSkAra atyaMta sarala ane naisargika rIte thayelA che. anya dharmonAM tattvA evAM sarala ke naisargika nathI. A uparathI anya dharmonI utpatti jainadharmanI utpatti bAda thayAnu khAtrIpUrvaka pramANu maLI rahe che. satkAryo sadA cirasthAyI hAya che. temanu vismaraNa kadApi thatuM nathI. jaina dharmanAM tattvA evAM sUkSma che, jaina dharmAMnA naitika ane tAttvika Adarzo evA ucca che ke, e tattva ane AdarzonA prabhAva sadeva Arya mAnasa upara paDyA ja karyo che. AthI jema jema samaya vyatIta thatA gayA tema tema brAhmaNeA vigeree anya dharmanu vidhAna karavA mAMDyuM. kSatrIoe hindanA cAre varNamAM sarva rIte uttama sthAna prApta karyu hatu evI jaineAnI mAnyatA che e Apa jANeA che. sarva tIrthaMkarAnA uddabhava kSatrIemAMthI ja thayA hatA. A rIte brAhmaNeA kSatrIe karatAM utaratI keDiTanA hatA. brAhmaNNA vigerene peAtAnA dharmanAM saMsthApana mATe jaina tattvA ane sAdhanAnA Azraya levAnI jarUra paDI. Ane piraNAme, veda Adi ajaina zAstra granthAmAM amuka zarate mAMsAhAranu vidhAna

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thayuM. yajJayAgAdi nimite, pazuhiMsA thaI zake evI e zAstroe AjJA karI. ajena zAstrakAroe bhiSTa ane lupta manuSyone saMtRpta karavAnA uddezathI, A mArgane Azraya lIdhe hate. janatA potAnA dharmanA anuyAyI bane evI mAMsAhAranA pralomanamAM ajena zAstrakArenI abhilASA hatI. AhAra nimitte nahi te yajJa nimitte paNa janatA pazu-hiMsA karatI thAya evI e zAstrakArenI utkaTa bhAvanA hatI. hindu zAstrakAroe A rIte pazu-hiMsAnuM vidhAna na karyuM hota te, kaI kAraNe pazuhisA saMbhavita hatI? Ama bhinna bhinna prakAranA kRtrima upAyathI bhinnabhinna dharmonI sthApanA thaI. jenadharmanAM keTalAMka tane saMsthApana ' rUpe rAkhIne, jUdA jUdA dharma sthApakoe vaidika brAhmaNa dharma, eddha dharma, premabhakti-pradhAna vaiSNava dharma Adi dharmonI saMsthApanA karI. A rIte Adhunika hindu dharmanA navIna pAnuM nirmANa thayuM. je janatA upara ahiMsAnA mahAna siddhAntane prabhAva pakSe hato te janatAnA mAnasanuM A nUtana dharmothI sAtvana thayuM. dharma-sthApakAe janatAne saMtRpta rAkhavA nimitte, anekavidha yuktio ane prayuktio karI. Ama chatAM, "ahiM ane dharma:" e sarvathI prAcIna ane mULa siddhAnta yukta jIvadayApradhAna ane zAzvata jene dharmanuM nirmulana na ja thayuM. enAM kharAM baLane kAraNe, e mULa dharmanI saMpUrNa upekSA anya dharmone pAlave tema ja na hatuM. je je dharma ke tatvajJAne jaina dharma ane tatvajJAnanI saMpUrNa upekSA karI te te dharma ane tatvajJAnanuM astitva hindamAM

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(10) rahI zakayuM nahi-te te dharma ane tattvajJAnane hindImAMthI sarvathA lepa che e atre jaNAvavAnI khAsa AvazyaktA che. jenA dharmanA siddhAntonI upekSAne kAraNe, hindamAM bauddhadharmanuM adhapatana thayuM. buddha ane jaina dharmanA siddhAntomAM, paraspara samAnatAne badale vaiSamyaja rahela che. AthI A bane dharmanA siddhAnto samAna hovAne keTalAka yuropIyana vidvAnone mata satyathI para che ema kahyA vinA chUTako ja nathI. viSayAsakta ane alpa saMskArI manuSyae vedonI racanA karI che. AthI vaidika siddhAnta sAmAnya rIte paraspara asaMgata jaNAya che. vedamAM jaina dharmanA siddhAntonI saMpUrNa upekSA na karatAM, e siddhAntone kRtrima svarUpa ApavAmAM AvyuM che. vaidika siddhAntomAM manuSyanI sahanazaktinI ugra parIkSAne viziSTa prakAranuM sthAna ja nathI; ulaTuM manuSyanI svacchedavRttine poSaNa maLe eja rIte e siddhAntonuM Ayojana thayuM che. vaidika dharmanA siddhAntamAM, jaina dharmanA siddhAntanuM kRtrima rIteja punavidhAna thayuM che. hinduonA sanAtana dharmamAM jaina dharmane AtmA che paNa te balarahita che. emAM ucca prakAranAM manobaLayukta sahanazakti Adino hAsa thayo che. dharmanAM naisargika saMdaryane tethI khaba jhAMkhapa lAgI che. A pramANe, jUdA jUdA kALamAM, janatAnI paristhitine anurUpa dharma-parivartana hindamAM thayA ja karyuM che. mAtra jainadharmamAM ja evuM parivartana nathI thayuM. jainadharma, jena AkhyAyikAo ane jenIya jIvana-kama Aje hindabharamAM je ne te svarUpamAM vidyamAna che. jenadharma hajAra varSa upara

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( 11 ) je suMdara svarUpamAM hato te asala suMdara svarUpamAM Aje paNa virAjita che. tenAM saMdaryamAM kaMI paNa jhAMkhapa nathI AvI. AjanA jenonI sahanazakti jagatabharamAM advitIya che. je manuSyamAM sahanazakti ane zistapAlananI vRtti savizeSa pramANamAM hoya teo ja jainadharmanA anuyAyI thaI zake che. jenenuM saMkhyAbaLa alpa hovAnuM A eka viziSTa kAraNa che. je manuSya sahanazakti Adine abhAve, jainadharmanuM pAlana yathArtha rIte nathI karI zakatA teo jainadharmanAM kSetramAM nathI rahI zaktA. paramANuvAda Adi jainadharmanA tAtvika siddhAnto hindanA prAya: sarva tattvajJAnamAM pradhAnapaNe upalabdha thAya che. jenadharmanA siddhAntanI advitIya viziSTatA rUpa syAdavAdanA siddhAntanI saMpUrNa upekSA bhAratIya tatvajJAnethI zakaya ja nathI. sAMkhyae "pradhAna" nAM svarUpamAM syAdvAdane svIkAra avazya karyo che. naiyAyikAe "avRtti ane vyAvRtti" rUpe syAdavAdanA siddhAntane mAnya rAkhela che. vaLI jene jene jIva ane pudgala rUpe mAne che tene sAMkhe "purUSaprakRti" gaNe che. auddhadharmanA prasAravALA hinda bahAranA dezomAM, AbehavAnI pratikULatAne kAraNe, janatAne mAMsAhArano Azraya levAnI pharaja paDI hatI e matane ghaNI vAra virodha karavAmAM AvyuM che. baddhadharmamAM mAMsAhAranI prarUpaNA nathI thaI. mAMsAhAranA prajananI samIkSA karatAM, aneka praznane prAsaMgika rIte upasthita thAya che. e prakAthI paNa jainadharmanA siddhAnto ane tenI dahIbhUtatA pratIta thaI zake che. vaLI ahiMsAnA

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( 12 ) prAkRtika svarUpamAM mAtra jainadharma ja sadA vidyamAna rahela che ema paNa nirdiSTa thAya che. tIrthaMkara bhagavatAe jainadharma peAtAnA dharmahAvAthI nahIM paNa te satya dharma hovAthI, jainadharmanA upadeza ApyA hatA. jainadharma ahiMsApradhAna, naisargika satya dharmI hAvAthI ja, jina bhagavatAe peAtAnA jIvanakALamAM e dharmanA edha ApyA karyAM hatA. jaina sAdhu tarIke mane jainadharmImAM ni:sIma pratIti che. jainadharmanA siddhAntAmAM mane saMpUrNa zraddhA che. AthI ja huM jainadharma ane tenI ahiMsA-pradhAnatA saMbaMdhI mArA vicAro vyakta karU chuM. A mArA vicArI yuropIyana vidvAnAne rUcikara thaI paDe ke nahi tenI mane bhAgye ja darakAra che. Ama chatAM, je yuropIyana vidvAneA pAtya dharma, pArvAtya vicAraNA ane pArvAtya sAhityanAM adhyayanamAM atyaMta magna thayA che temane mArA vicArA kadAca sUcaka thai paDaze ema huM mAnu chuM. mAre A patra pUrA thAya tyAre, eka satyamitra tarIke, ApanI pAse huM kAi vastunI yAcanA karIza, ApanI pAsethI huM kAi vastu mAgI laiza. mArA patra hajI apUrNa che. A sthitimAM huM tamArI pAsethI mAtra eka ja vastu AgrahapUrvaka mAgI lauM chuM. A vastu mAtra e ja ke, jainadharma vaidika dharma thI purAtana dharma che e satya vastu pratye tamAre khAsa lakSa rAkhavuM. bhAratIya tattvajJAnanA pradezamAM tame je kai kArya karI zakayA che tevu kada kArya jainadharmanI prAcInatAnA praznane aMge tame karI zakeA che ke nahi te tamAre jovAnuM che. jainadharmanA tAttvika siddhAntA viSayaka tamArAM pragaTa ane apragaTa sAhitya uparathI, e siddhAntAnI prAcInatAnA saba

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(13) dhamAM ApaNuM banenA vicAro eka ja che ema huM khAtrIpUrvaka jANuM chuM. jenadharma viSayaka siddhAntanI prAcInatAnA saMbaMdhamAM, tame je vicAre likhita svarUpamAM vyakta karyA che te vicAre ajene paNa grAhA lAgyA che e huM jANuM chuM. A saMbaMdhamAM mAre eka vastune khAsa nirdeza karavAnuM rahe che. asala jaina AgamAnI bhASA temaja e AgamamAM prarUpita thayela dharma nI bhASA ane vaidika dharmanI daSTie arvAcIna nathI. AganI bhASA ane AgamAne dharma e ane vaidika bhASA ane vaidika dharma karatAM vizeSa prAcIna che. rUzveda, sAmaveda, yajurveda ane atharva veda e vedanA cAra bhAge chellA tIrthakara zrI mahAvIranA samayakALa karatAM vizeSa prAcIna hoI zake nahi. vedo ane purANonA racayitA lagabhaga vyAsa hatA ema daMtakathAo upasthI jaNAya che, temane samaya paNa kRSNa dvaipAyana jeTalI ja prAcIna mAnI zakAya. - hindanA keI paNa graMthanA racanAkALa saMbaMdhI chevaTane nirNaya tenI lekhana zailI uparathI ja na thaI zake e mAre namra mata che. lekhanazailInuM anukaraNa e hindIonI viziSTatA che. vedanA tAtvika vibhAganI racanA prAya: gupta rIte pAchaLathI thaI hatI evI mArI khAtrI che. A pramANe aneka prakAranuM tAtvika vidhAna pAchaLathI thayAnAM aneka daSTAnta upalabdha thaI zake che. jenadharma ane jaina dharmagranthonI prAcIna pramANabhUtatAnuM niyaMtraNa karavAne ane pratyeka vastune hindu svarUpamAM nirdiSTa karavAne uddeza, denA tAttvika vibhAganI ja racanA pAchaLathI thaI temAM samAviSTa thato hato ema kahI zakAya.

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( 14 ) have ApaNe mAMsAhAranA praznane Adhunika daSTie vicAra karIe. Adhunika kALamAM, khAdya padArthonuM pRthakkaraNa vaijJAnika daSTie thayuM che. e pRthakkaraNa uparathI, phaLa, sUkAM phaLa AdimAM mAMsa karatAM vizeSa poSaka tattvo hovAnuM mAluma paDyuM che. koI manuSyanuM zarIra svastha hoya to, tenuM citta paNa svastha rahe che. A siddhAnta e te satya che ke, tenI satyatA siddha karavAne mATe koI savizeSa pramANunI AvazyakatA rahetI nathI. je manuSyanuM svAthya sAruM hoya tenAmAM kArya karavAnI zakti vizeSa hoya che e ApaNe sArI rIte jANIe chIe. mAMsAhArI deze mAM je je vyAdhio mAlUma paDe che temAMnA ghaNAkharA mAMsAhArathI ja pariName che. game tevuM sAruM jaNAtuM mAMsa prAya: rogotpAdaka hoya che. game tevuM svaccha ane svAccadAyI jaNAtuM mAMsa ochevatte aMze kSatpAdaka avazya hoya che. sArAmAM sArA mAMsanI utpAdakatA, sarakArI nirImakenI saMpUrNa kALajI chatAM bIlakula pArakhI zakAtI nathI. A uparAMta, mAMsAhAra nimitte je jAnavaronI katala karavAnI hoya te jAnavare kSaya rahita hoya evuM bhAgye ja bane che. iMglaMDanA zAhI kuTuMbanI gAye kSayagrasta hevAnuM daSTAnta tAjI ja che. AthI e saMbaMdhamAM kaMI vizeSa kahevAnI jarUra rahetI ja nathI. buddhizAlI kAryakarone mATe, mAMsAhAra vaijJAnika draSTie pratikULa che ema A sarva uparathI mane to lAge che. mAMsa

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( 15 ) hArathI rAga tema ja AlasyanI vRddhi thAya che. je prANIo mAMsAhArI hAya che temAM AlasyanuM prAdhAnya hAya che e suvidita che. yuropamAM phrAnsa, iTalI ane svITjharlenDanA majUra varga puSTidAyaka vanaspatI--AhAra sAmAnya rIte grahaNa kare che. A traNe dezeAnA majurA mAMsAhArane upayegakacita ja kare che. mAMsanA svAdanI khAsa icchA thaI hAya ke tahevAreAnA divase sivAya, mAMsAhAra bhAgye ja thAya che. Ama chatAM, mAMsAhArI aMgrejo karatAM teonuM svAsthya ane khaLa khUma caDhI jAya che. hindI sainyanA je vibhAga mahA baLavAna ane atyaMta sahanazIla gaNAya che te vibhAganA sainikAe kadApi mAMsAhAra karyA nathI. hindI sainyanA vanaspatyAhArI sainikA jagatamAM sarva zreSTha gaNAya che. e sainikAe hajAro varSa thayAM mAMsAhArane sparza suddhAM nathI karyAM. A patramAM mAMsAhAranA sthUla dRSTibindu saMbaMdhI yathAzakaya samIkSA thai gai. have mAMsAhAra saMbadhI Atmika dRSTibinduthI vicAraNA karavAnI rahe che. jaina dharmImAM zista ane saMyamane viziSTa rIte pradhAna sthAna ApavAmAM AvyuM che e ApaNe joi cUkayA chIe. AtmAnA vijaya arthe, jaine zista ane saMyamanu pAlana peAtAnAM jIvanamAM sa`pUrNa paNe karyA ja kare che. abhAva e AtmAnA mahAtmAM mahAn zatru che. AthI ahaMbhAvanAM zamana nimitta, saMyama ane zistanAM pAlananI anivArya AvazyakatA che. mahAvIra svAmI AtmAnA vijetA hatA. AthI ja temanI mahAn vIra purUSa tarIke gaNunA thai che. mahAvIra ( mahAvIra ) arthAt mahAn vIra purUSa.

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( 16 ) jIvanane AdhyAtmika saMpUrNatA prApta karavI e mAnava uddeza che. AtmAne khaMdhanakAraka saMcita karmonuM nivAraNa karI, savarathI AdhyAtmika zreSThatA prApta karavI e manuSya jIvananuM dhyeya che. karmanA saMvara ane vinAza nimitte, khAdya ane abhyaMtara tapa atyaMta Avazyaka che. zarIra, mana ane vANInA saMyama, dharma dhyAna Adi mAhya ane abhyaMtara tapa gaNAya che, tapathI saMsArane meha chUTI jAya che, dhArmika tattvAnAM anu chAna mATe utkaTa icchA thAya che, mahApurUSanA parama pavitra edha mATe pUjya buddhi pariName che vigere aneka prakAranA lAbha thAya che. tapa AdithI kane kSaya thAya che ane navIna konI pariNati( Azrava )nI saMbhAvanA nathI rahetI. Azravane pratirAdha thAya e sthitimAM AtmAnA naisargika guNNAnA atyaMta vikAsa thavA mAMDe che. prAnte samyagajJAna, samyagadarzana ane sabhyacAritrarUpa AtmAnI traNa mahAn kudaratI zaktie saMpUrNa paNe khIlI nIkaLe che. pariNAme AtmAne mekSa ke zAzvata saMpUrNa sukhanI prApti thAya che. zarIra AhAra vinA TakI zakatu nathI. jIvananA nibhAva mATe AhAranI jarUra che. jema injana e agnine pASaNarUpa che tema AhAra e jIvanane pASaNarUpa che. je prANIne jIvananI lAlasA heAya te prANIe AhAra avazya grahaNa karavA joie. koi paNa prakAranA AhAramAM prANIonA vinAza anivAya che e ApaNe jANIe chIe. ApaNA jIvananI pratyeka kSaNe, ApaNAthI jANye ajANye hajArA jIvAnI hiMsA thAya che. game teTalI sAvacetI lIdhA chatAM, A hiMsA keAIthI aTa

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( 17 ) kAvI aTakAvAtI nathI. mahAna ane baLavAn prANuone nirvAha nAnAM prANIo upara cAle che, jIvana-kalahamAM kharekharAM baLavAnuM prANIo ja TakI zake che ema kudaratamAM sarvatra jovAmAM Ave che. prakRtine A eka anivArya niyama che. kheDuta asaMkhya jInI hiMsA kare che. vanaspatinA AropaNa ane ugamamAM pAra vinAnA jIvonI hiMsA thAya che. pRthvI, pANuM Adi asaMkhya jIvothI bharapUra che. samagra vizva jIvethI ja vyAsa che. AthI chanI hiMsA pratikSaNe thayA ja kare che. jena sAdhuo ane zrAvake (tratadhArI) barAbara ukALeluM pANe vApare che e Apa sArI rIte jANe che. je pANI barAbara ukALeluM na hoya te pANIne upayoga jaina sAdhuo ane zrAvako nathI karatA. pANuM barAbara ukALyA pachI, temAMthI traNa vAra buddabudo parapoTA )nuM niHsAraNa thayA bAda, te pIvAne lAyaka bane che. varSARtumAM pAchuM traNa traNa praharane aMtare ukALavuM joIe. zIta ane zrImatumAM pANI ukALavAnuM aMtara anukrame 4 prahara ane pAMca praharanuM che. A pramANe pANI ukALIne pIvAne uddeza, jIvonI hiMsA bane teTalI ochI thAya e ja che. paNa jyAM sudhI ThaMDuM hoya tyAM sudhI, temAMnA sUkSma jIvanI vRddhi agaNitapaNe samaye samaye thayA ja kare che. pANI barAbara ukaLeluM hoya te, sUkSma jIve temAM amuka kALasudhI vidyamAna hatAja nathI. AthI e sthitimAM, jenI vRddhi ane vinAza azakaya ja bane che. ukALelAM pANImAM nI utpatti je te nizcita samaya bAdaja thAya che. je pANI 78deg pheranahITathI vadhAre ukALeluM hoya temAM

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( 18 ) sUkSma jIvA TakI zakatA nathI evA yuropIyana vaijJAnikAnA mata che. AthI jaina zAstronA mata asatya nathI ema supratIta thai zake che. jaina sAdhuone pALavAnA niyame zrAvakAne pALavAnA niyame karatAM vizeSa kaThIna che, AthI jenAmAM sAdhuone ahiMsA vrata ane zrAvakAne sthUla prANAtipAta viramaNa vratta e rIte vrate pALavAnAM hAya che. sthUla prANAtipAta viramaN vratadhArI zrAvakA pANI ukALI zake che, rasAi ane evAM khIjA kAmeA karI zake che. A sarva kAryo evAM che jemAM jIvahiMsA anivArya thaI paDe che. sAdhue ahiMsAvrata (mahAvrata) pALe che. temanAthI rasAi vagere kAme thaI zakatAM nathI. te bhikSAthIja AhAra prApta kare che. sAdhuone AhArapANI vhArAvavA e zrAvakA peAtAnA dharma samaje che. AthI sAdhuone AhAra Adi vaheArAvavAmAM zrAvakAne atyaMta harSa thAya che. jaina sAdhue vastuta: janatAnA sevake che. Adhunika kALanA samartha vaijJAnika ane vidyAnA jagatanI sevA karI rahyA che. jaina sAdhue paNa teja pramANe jagatanI mahAn sevAja karI rahyA che emAM kaMi zaka nathI. jaina sAdhue jagatanI je ucca prakAranI AdhyAtmika sevA kare che tevI sevA vaijJAnikA ane vidyAnAthI paNa azakaya che. AhAra Adi taiyAra karavAmAM zrAvakone je pApa thAya che te pApanuM nivAraNa sAdhuonI bhaktithI thai jAya che ema huM mAnu chuM. jIvAnA ekendrIya, eindrIya, aindraya, carendrIya ane pacendrIya ema pAMca prakAro jene mAne che. je te jIvane

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( 18 ) tenA pApa ke puNyayukta karmAnusAra saMsAramAM nIca ke ucca dazA prApta thAya che. kendrIya jIvanAM pUrvasaMcita puNyakarma karatAM, beIndrIya jIvanAM pUrvasaMcita puNya karma adhika hoya che. AthI beIndrIya jIvanI hiMsA karavI e ekendrIya jIvanA vighAta karatAM vizeSa pApadAyI che. A ja rIte gendrIya jIvanuM pUrvasaMcita puNyakarma beIndrIya jIvanAM pUrvasaMcita puNyakama karatAM adhika hovAthI, gendrIya jIvanI hiMsA beIndrIya jIvanI hiMsA karatAM pAparUpa che. cendrIya jInAM pUrvasaMcita puNyakarma ekendrIya jIvanAM pUrvopArjita puNya karatAM anaMtagaNuM adhika hovAthI, paMcendrIya jIva(gAya, bakara vigere)nI hiMsA ekendrIya jIva( vanaspatI Adi )nI hiMsA karatAM anaMta gaNuM pApotpAdaka che. vanaspatijanya vastuone upayoga karavAmAM paNa kaMIne kaMI pApa avazya rahela che ema ame mAnIe chIe. ekendrIya jenI hiMsA thatI aTake e uddezathI, jena sAdhuo ane zrAvake upavAsa Adi tapazcaryA prasaMgopAtta kare che. dvitIyA, paMcamI, aSTamI, ekAdazI, caturdazI, amAvAsyA ane pUrNimAnA divasoe te A tapazcaryA viziSTa rIte thAya che. manuSyane prakRti taraphathI je AhAra maLyA kare che te AhAra grahaNa karavAnI manuSyane amuka saMgomAM ke amuka maryAdAparyata pharaja paDe che. prakRti upara vijaya prApta karavAne prayatna karI, potAne vAstavika rIte je AhAra anukULa ane lAbhadAyI hoya teja AhAra grahaNa kare e manuSyanuM kartavya che. pitAne sarva rIte anukULa ane lAbhadAyI AhAra grahaNa

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( 20 ) karavAnI manuSyamAM viziSTa zakti che. manuSya kudaratane potAne anukULa banAve che. tiryaMca prANIothI tema thaI zakatuM nathI. temane kudaratane anukULa rahIne ja vartavuM paDe che. temanAthI kudaratane upaga temanI IcchAnusAra thaI zakato nathI. manuSya ane tiryace vacce A eka mahAna bheda che. tiryaMca prANuone pitAnAM sthala zarIrane ja vicAra karavAno hoya che. manuSyane sthala zarIra uparAMta AtmAno vicAra paNa karavAno che. manuSya ane tiryaMca prANIo vacce A eka bIje mahAna bheda rahelo che. AtmAnI saMpUrNa pragati thayA vinA, saMpUrNatAnA dhyeyanI siddhi azakya che. AtmAnI saMpUrNa pragati nimite, paristhiti Adi sarvathA anukULa hovAnI AvazyakatA che. AthI AdhyAtmika dhyeyane pratikULa evI paristhitivALA dezamAM manuSya naja rahevuM joIe. je dezamAM mAMsAhAra ja thato hoya te dezane tyAga karI AdhyAtmika pragatinA Icchuka manuSya vanaspati-AhAravALA dezamAMja nivAsa kare jaIe. AryonuM asala nivAsasthAna dhruvapradezamAM hatuM ema keTalAka parvAtya vidvAno kahe che. A maMtavya satya heya ema huM mAnI zakti nathI. pitAnI AgaLa dhapatI jatI saMskRtine anukULa nivAsasthAnamAM vAsa kare eja asala nivAsasthAnane tyAga karavAne Aryone uddeza hate evI mArI mAnyatA che. AryonuM Adhunika nivAsasthAna Aja uddezathI pasaMda karavAmAM AvyuM hatuM. manuSya potAnA upaga arthe kaI paNa Icchita vastunI pasaMdagI karI zake che. aniSTa vastuone te tyAga karI zake che. yathArtha mobaLa hoya to, te pasaMda karelI sugya vastuthI, pitAnAM

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( 21 ) zarIranI sudhAraNA paNa karI zake che ke te vastune pitAnI zArIrika racanAne anukULa banAvI zake che. A niyamanuM anusaraNa karIne zItakaTibaMdhavAsI manuSya uSNakaTibaMdhamAM vAsa karI zake che. vanaspati-AhArathI paNa tenuM zarIra baLa jaLavAI rahe che. te sArI rIte kAma karI zake che. tenAM svAthyane kaMI paNa nukazAna thatuM nathI. mAtra jihuvendrIyanA svAdanA apavAdarUpa kAraNa sivAya, mAMsAhArane samarthanarUpa kaI paNa kAraNa draSTigocara thaI zakatuM nathI. Ama chatAM, mAMsAhArIo mAMsAhAranA samarthanarUpa kaIne koI kAraNa zodhI kADhe che ke evuM kaI kAraNa zodhavAno prayatna kare che. hindu suddhAM dunIyAnA dareka dezamAM Aja sthiti jovAmAM Ave che. manuSya mAtra potAnuM jIvana evI rIte calAvavuM joIe ke, koI paNa saMgemAM tenA aMtarAtmAne kaI rItane AghAta naja thAya. AtmAnA paripUrNa vikAsa nimitte, A prathama prakArane Avazyaka mArga che. tIrthakara bhagavaMte temaja sokreTIsa, gautama buddha, pIthAgerAsa senekA, luTArka, epalenIyasa, rIgana, kaeNnsIsa, eNsIsI, gejhenDI, glejhara Adi bhinnabhinna kALa ane bhinnabhinna dezonA mahApurUSee AtmonnatinA A prAraMbhika mArganI prarUpaNa karI che. mahApurUSoe nirdiSTa karela A prAraMbhika mArganuM anusaraNa karavuM e sarva manuSya mATe bhAspada che. e mArganuM anusaraNa kaI paNa manuSyane mATe lajajAspada nathI. naitika prakRti e manuSya jAtinI viziSTatA che. AthI enI sudhAraNA mATe pratyeka manuSya prayatna karavo joIe. koI paNa manuSya kaI paNa kAraNa ke hetusara koI paNa prANIne

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(22). kaI paNa prakAranuM duHkha naja devuM joIe. pitAne duHkha thAya ane bIjAM prANIne duHkha thatuM aTake te, poteja dukha khamI levuM eja bahetara che. vanaspati AhAranA prazna saMbaMdhI A patramAM bane teTalI carcA meM karI che. AthI koI savistRta carcAnI AvazyakatA hoya ema huM mAnato nathI. saMta beneDIkaTa, saMta pola, Adi mahApurUnA smArakarUpa mahAna maMDaLa IgleMDa, jarmanI, svITjhaleDa vigerenAM vanaspati-AhAra uttejaka maMDaLe ane Adhunika kALanA keTalAka nAmAMkita tabIba temaja vaijJAniko vigeree vanaspati-AhArane samarthanarUpa vyApaka bodha ApI te saMbaMdhamAM puSkaLa pracArakArya karyuM che. mAMsAhAranA himAyatIo mAMsAhAranA samarthana nimitte aneka muddAo upasthita kare e saMbhAvyaja che. mAMsAhArIo mAMsAhAra aneka rIte lAbhadAyI che evI aneka dalIle paNa kare che. mAMsAhArathI zarIra temaja cittane aneka prakAranA lAbha thAya che ema paNa mAMsAhArIo kahe che. paNa tethI zuM ? mAMsAhArathI koI paNa prakArano kazoye phAyade hoya ema nirdiSTa thatuM ja nathI. koI khetaramAM jaIne juo. temAM khetInuM je je kArya thAya che te sarva hiMsAjanaka che, kRSinAM pratyeka kAryathI vyApaka kSetramAM hiMsA thayAja kare che. Ama chatAM, e badhuM kRSi-kArya joIne, citta atyaMta prasanna thAya che. kasAInI dukAne thatI hiMsA ke yajJa prasaMge thatI hiMsAthI citta kadApi prasanna thatuM nathI. yajJa nimite thatI pazuhiMsAthI cittane vAstavika AnaMda kadApi

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(23) nathI thato. e hiMsAnAM dazya mAtrathI manuSya kaMpI uThe che. AkhAMye zarIramAM eka prakAranI dhrujArI chuTe che. e dhrujArIne pariNAme, manuSyane keTalIka vAra mAMsAhAra ke pazu-hiMsAne tyAga karavAnI vRtti paNa pariName che. je manuSyane mAMsAhArane meha chUTI nathI zakate temanI mAMsalupatA kAyama rahe che. hiMsAnA kSaNikadathI temanAM citta upara kazIye asara nathI thatI. - hiMsAnAM dazyathI para thatAM, janatAnuM mAnasa pAchuM jevuM ne tevuM nirdaya banI jAya che. mAMsAhAranI vRtti pAchI sateja bane che. Avo anubhava mane ghaNAye manuSyane thayo che. ghaNAye manuSyae hiMsAnAM hadayavidAraka dazya joIne te saMbaMdhI sahRdaya ekarAra paNa karyo che. temanI anubhava-sthAthI ghaNAe manuSyanAM dila kaMpI uThe che. jenenuM hRdaya te hiMsAnI AvI kAramI kathAothI ba kamakamI jAya che. mAMsAhArano tyAga karyAthI, je te manuSyanuM hRdaya dayALu bane che e eka mahAna lAbha che. mAMsAhArI AhAra nimitte, pazu-hiMsA karIne atyaMta niNa bane che. mAMsAhArane kAraNe, kSullaka ane akSamya kAraNavazAt paNa saMskArI yuropIyane nirjINamAM nirghaNa kAryo kare che. iMglaMDa vigere sudharelA deze pazuo upara ghAtakIpaNuM gujAravAnI potAnA dezamAM manAI che e dA kare che. pazuo upara ghAtakIpaNuM na gujare te mATe potAnA dezamAM kAyadA hovAne khATo garva paNa keTalAka deza kare che. yadyapi A dezamAM pALelAM jAnavarene game tema mAra nahi paDate hoya, jAnavaronI katala bane teTalI utAvaLe thatI hoya

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(28) chatAM, tethI strIonAM zarIra AdinI zaiAbhA nimitte, jIvatAM pakSIonI pAMkhAmAMthI pIchAM kADhavAnuM ghAtakI kAma kAi rIte aTakI jAya che ? nA, nahija. game teTalA kAyadAe hAvA chatAM, phezana nimitte thatI gheAra hiMsAnuM nivAraNa nathI thatuM. AhAra nimitte sIleAne kaNa vadha thayAja kare che. zya sIleAnI je ghAtakI hiMsA thAya che te hiMsAnA mAtrathI game tevA nica manuSyanuM hRdaya paNa kaMpI uThe che. e hiMsAnuM dRzya kAI paNa manuSya thADIja vAra jue eTale te jarUra kaMpI jAya che. sIleAnI bhayaMkara katala, baccAMonAM mAthAM akALavAM ke cAmaDI utArI levI e sarva dazya kharekhara hRdayavidArI thai paDe che. sIleAnI hiMsA karanArAomAM dayAnA chAMTA paNa nathI hotA. ATalI badhI dhAra hiMsA AhAra-prApti nimitteja thAya che. AvAM gheAra mRtyu mAMsAhAra arthe ja thAya che. vanaspati-AhArIone AvI bhayaMkara hiMsA karavI paDatI nathI. teo evI bhayaMkara hiMsA karavA paNa naja de. manuSya mAtra pratyeka kAryamAM nizrva NutAne badale jIvadayAne pradhAna sthAna ApavuM joie. pratyeka manuSye sarva kAryomAM manuSya sivAyanAM anya prANIonAM hitanI upekSA naja karavI joie. manuSya dRzya jaganA adhiSThAtArUpa che. tenAmAM peAtAnI jAti pratye kAi paNa prakAranA pakSapAta na hAvA joie. teNe itara prANIo pratye nidhRtA na dAkhavavI joie. jagatanAM sarva prANIonu kalyANa thAya eja tenI pradhAna vRtti hovI joie.

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( 25 ) niSpakSapAta vRtti ane satya nyAya e AdhyAtmika paripUtAnA prathama Avazyaka aMgarUpa che. bhaitika vastuonuM saMpUrNa jJAna paNa AdhyAtmika pUrNatAthI ja prApta thAya che. AdhyAtmika pUrNatA vinA, bhAtika vastuonuM pUrNa jJAna nathI thaI zakatuM. AthI bhAtika vastuonAM saMpUrNa jJAnanI mahattvAkAMkSAvALA manuSyane AdhyAtmika pUrNatA prApta karavI paDe che. zArIrika vijJAnanI pragati thAya tadarthe, prANIonAM aMgachedananuM kArya AjanA jamAnAmAM dhamadhokAra cAlu che. prANaenAM aMgachedananAM A bhayaMkara ane vyApaka kAryathI, prANIo viSayaka zArIrika jJAnamAM janatAnI kharI sevAjanaka kazIye vRddhi thatI hoya ema huM nathI mAnato. je tamArAmAM AdhyAtmika paripUrNatA haze to, tamane satyajJAnanI prApti enI meLe thaze. tamane sarvajJatAnI siddhi paNa thaze. tame jagatanuM bhAtika temaja AdhyAtmika zreya bane teTaluM karI zakaze. AthI AdhyAtmika paripUrNatAnI prApti nimitte, sarva ISTa pravRttio Avazyaka che. duHkha sahana karavAnI zakti vadhe e rIte zarIrane keLavavuM e pratyeka manuSyanuM parama kartavya che. jaina sAdhuo zarIrane A rIte keLave che. AthI teo aThavADiAnA upavAsa hoya chatAM paNa dharma, sAhitya Adi kAryomAM ja magna rahe che. upavAsane divase teo pANI sivAya, bIjuM kazuMye nathI letA. keTalAka pANuM paNa bhAgyeja le che. ATalI badhI sahanazakti mAtra vanaspati-AhArIomAMja hoya che ema anubhava uparathI pUravAra thayuM che. jagatanA prale"bhaneno sAmano karavA tamArA manane barobara keLavo. jIva

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( 2 ) nanA satya uddezane sAkSAtkAra karavAnA prayatna kare. Aja kharU dhanya jIvana che. A patra ba lakhAvI, Apane amUlya samaya anAvazyaka rIte vyatIta karavA huM icchatA nathI. tame mArA jUnA mitra che e kAraNe temaja jIvadayAnI vRttithI atyaMta prerAine meM A patramAM ghaNuMye lakhyuM che. have huM mAtra cADuMka ja lakhavA mAguM chuM. A patramAM, me' je je vastuone nirdeza karyA che temAMnI ghaNIkharI tamArI jANa bahAra nathI. meM A patramAM je je vastuone nirdeza karyo che te te vastue mane atyaMta rUcikara che e kahevAnI bhAgyeja jarUra hAya. eka mitrane je vastu rUcikara jaNAya te vastu te khInna mitrane prAya: lakhI jaNAve che. bIjA mitrane e vastu rUcikara thai paDe ke na paNa paDe. jainazAstranAM parama tattvAnA edha AgrahapUrvaka karyA karavA e jaina sAdhu tarIke mArUM kartavya che. mArU e kartavya meM A patramAM kaMika aMze majAvyu che. eka vya phUladAyI nIvaDe ke na nIvaDe, mArI beAdha tame grahaNa karo ke na karA e jUdI vAta che. tamane je vicArI rUcikara hAya te vicAra bhale kAyama rahe. ethI tame ane huM kAi rIte jUdA paDI jatA nathI. e jUdA jUdA pakSanA vakIlemAM vastuta: jema bhinnatA nathI tema ApaNI vacce paNa koI paNa prakAranI kharI bhinnatA nathI emaja samajI lezeA. jema jema samaya vyatIta thatA jAya che tema tema manuSyanA sthUla jagaviSayaka jJAna ane anubhavamAM vRddhi thatI jAya che. manuSyanuM AyuSya vadhe che eTale sthUla jaganAM jJAna ane

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( 27 ) anubhavane sakriya upayAga karavAnA samaya sAhajika rIte ghaTe che. A kAraNe, kAi paNa manuSyane tenA janmadine dhanyavAda ApavA emAM amane koI paNa prakAranA artha nathI jaNAta. ApanA jJAnamAM sadaiva vRddhi thayA kare che ane Apa janatAnuM vAstavika kalyANa karavAnI ane janatAne upayukta kAryA karavAnI mahattvAkAMkSA rAkheA che. AthI janmadine dhanyavAda ApavAnI nirarthakatAnA niyama ApanA sabaMdhamAM viziSTa rIte pAlanIya thaI paDe che. yuropIyana vidvAnAnuM lakSa hAlamAM jaganI bhAtika pragatimAM sAmAnya rIte parAvAyelu che. bhAtika pragatimAM vidyAnAnu lakSa parAvAya eTale jagatanuM sukha vadhavAne badale ghaTe che. jagatamAM khATA meAjazekha vadhe che. je manuSyA pote paripUrNa manI, janatAnI pragati sAdhavAnA prayatna kare che ane peAtAnAM anukaraNIya dRSTAnta temaja upadezathI, janatAne pirapUrNa anavA aheAniza preraNA karyA kare che teeja jagA kharA udAracirata mahApurUSA ane kharA kAkarA che evA mArA namra mata che. Adhunika vidvAneAnAM vividha anveSaNA temaja Adhunika vijJAne pratipAdita karelA aneka satye aneka rIte pratItikAraka che emAM kai zaka nathI. e anveSaNNA ane satyAnA upayAga, sarvajJa tIrthaMkara bhagavatAnA gaMbhIra ane sUcaka upadeza anusAra thAya teA, tethI janatAnI vAstavika pragati vizeSa pramANamAM jarUra thAya e ni:saMdeha che. tIrthaMkara bhagavaMtA

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( 28 ) sarvajJa hevAthI, janatAnI vAstavika pragati zuM che ane kharUM sukha zuM che te teo ja samajI zake che. - jaina zAstronuM prAcIna daSTibinduthI adhyayana karavuM e jeTaluM Avazyaka che teTaluM ja e zAstromAMthI janatAne upayukta ane kalyANakAraka tatva zodhI kADhavuM e Avazyaka che. AthI e zAstronAM adhyayana uparAMta, e zAstronAM upayogI to zodhI kADhavAmAM sadA magna rahevA, huM Apane eka mitra tarIke sUcana karUM chuM. dharmazAstronA upayukta to jANavAM e satya dharma che. jenazAstro sarvazreSTha vRkSArUpa che. emAMthI uttamamAM uttama phaLo utpanna thayA kare che evI mane khAtrI che. jenazAstrorUpa uttama vRkSonAM uttama phaLono AsvAda tame ane huM kya karIe ane e phaLono AsvAda janatAne paNa niraMtara karAvIe evI mArI namra abhilASA che. - dharmonA tulanAtmaka abhyAsamAM, Ape ApanuM jIvana prAya: vyatIta karyuM che. ApanI kIrti sarvatra pratiSThita thayela che. tulanAtmaka tattvajJAna ane tulanAtmaka sAhityanAM adhyacanamAM paNa Ape ghaNAye kALakSepa karyo che. yuropIyana hovAthI, Apane yuropIyAnAM jIvanane bahu sAro anubhava che. yuropIyana saMskRtithI Apa sArI rIte paricita che. AthI surepanA je je dezamAM Apane satya dharmanI uNapa jaNAya te te dezamAM Apa satya dharmane pracAra sArI rIte karI zake tema che. janatAnI pragatinAM sAmAnya uddezane kAraNe, ApaNuM ane vacce maitrInuM je cirasthAyI ane sahadaya baMdhana che te maitrInAM

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( 29 ). bandhanavazAt, A patra kaMIka anAvazyaka rIte lakhAya che e huM jANuM chuM. ApaNuM maitrI-adhana janatAnAM kalyANa nimitta, bhaviSyamAM paNa cAlu raheze ema huM mAnuM chuM, AthI e mitrInAM cihnarUpe Ape racela ke saMpAdita karela sarva pustako, pustikAo, mAsika, nibaMdha, vizvakeSanA lekha vigere mArA upara mokalI ApavA mATe, huM Apane sUcana karuM chuM. Ape racela ke saMpAdita karela pustaka iMglIza, kenca, jarmana ke yuropanI koI bIjI jANItI bhASAmAM haze te cAlI zakaze. amArI pAThazALA IMglIza, phrenca vigere bhASAonAM pustako vigere upaga hAla karI zake tema che. je pustako vigere ApanI pAse ja hoya ane je kaMI paNa aDacaNa vinA Apa mekalI zake tema hoya te pustako turatAturata bahArabahAraja mokalavAno prabaMdha karazojI. je pustake ApanI pAse na hoya te pustake vadhAre kiMmata na ApavI paDe e rIte, kaye kaye sthaLethI upalabdha thaI zake tema che te jaNAvazojI. mAre ApanAM pustake joIe che. tamArAM pustaka vinA pAThazALAne mAre rAkhavI nathI. AthI pustakanI kiMmatane bahu vicAra karavAne nathI rahetuM. pAThazALA pustakanuM je mUlya haze te jarUra Apaze. Ama chatAM, pustakone anulakSIne, mita vyayanuM dhyeya paNa sacavAnuM joIe e kahevuM khAsa jarUrI che. AthI ja meM 'vadhAre kiMmata na ApavI paDe e zabdo vAparyA che. huM eka jaina sAdhu chuM. AthI pustakonA mUlya ke dravyanA viSayamAM mArI upekSA ja hoya. mAre te pustakanI jarUra che.

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( 30 ) mArA mitrAe je pustakA lakhela hAya te pustakAnI tA mAre khAsa karIne jarUra che. pustakA vinA calAvI zakuM evI jIvanasthiti me hajI prApta karI nathI. mArI jaina jAtine paNa sArAM pustakAnI jarUra che ema huM mAnu chuM. jenAe sAhityanAM kSetramAM pratiSThA gumAvI che. te pratiSThA puna: prApta karI ujjavaLa sthiti sAdhya karavA mATe ucca pratinAM pustakAnuM viziSTa adhyayana karavAnI jenAne anivArya AvazyakatA che. ame jaina sAdhue dravyane sparza paNa karatA nathI. AthI jenAne sahAya karavA nimitte, amArI pAse kazuMye dravya hAtuM nathI. ame mAtra zubhabhAvanA ane sAhitya sevAthIja amArI jAtinI sevA karI zakIe chIe. hiMdue ke yurepIyane e sevA peAtAthI banatI ke!i paNa rIte karI zake che. pATaNanA bhaMDAravALI 'vajrAlagna'nI hastalikhita prati Ape mAtra eka mahInA mATe lIdhI hatI. e samaya pUrA thayela heAvAthI, Ape majakUra graMthanA upayoga karI lIdheA hAya tA, te turata mekalI Apaze jI. ApaNe ane jUnA mitrA heAvAthI huM keTalIyeka anAvazyaka vigatamAM paNa utaryo chuM ema jaNAvI, dharmalAbha ane dhanyavAda sAthe viramuM chuM. zrI yajJAvijaya jaina pADazALA. banAsa sITI. tA. 18-7-1910 } ApanA, vijayadhama sari

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ahiMsA ane vanaspati-AhAra - - yuropIyanuM tadaviSayaka maMtavya [ zrI harmana jAbIe AcArya zrI vijayadharmasUrijIne (temanA patra agAu ) ahiMsA ane vanaspati-AhAranA praznane anulakSIne eka patra lakhyo hato. zrI jekobIe e patramAM ahiMsA ane vanaspati-AhAra viSayaka yuropIyanonuM maMtavya atyaMta sarala bhAve vyakta hatuM. e patranuM bhASAntararUpe nimna avataraNa che.]-prakAzaka. zrI harmana jekaeNbIne patra priya mahArAjazrI, ApanA tA. 3 jI mArcanA kRpApAtra mATe Apane atyaMta AbhAra mAnuM chuM. mArA sAThamA janmadina prasaMge Ape je vizuddha bhAvo vyakta karyA che te mATe huM Apane ghaNeja upakRta chuM. sarva prakAranA sAMsArika lAbha karatAM hRdayanI vizuddhinuM mahattva anaMtagaNuM adhika che evA ApanA mata sAthe keIpaNa sahRdaya manuSya avazya ekamata thAya. jJAna-prAptinI pravRttiyukta dIrdha jIvana ane naitika kartavyonAM pAlanathI Aja satya huM

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( 32 ) zIkhyA chuM. Ama chatAM, bhAratavarSa ane cheka uttaranA pradezeAnA naitika AdarzonA bheda samajavA nimitte, bhAratavaSa~nI risthiti ane uttara pradezanA havAmAna Adi saMcAmA viSe vicAra karavA e Apane mATe Avazyaka thai paDe che. Apa ahiMsAnA siddhAntanu saMpUrNa aMze pAlana karI che. ahiM sAne sUkSmamAM sUkSma zakaya artha karI che. yurApIya jIvanamAM ahiMsAnuM svarUpa ethI nirALu paDe che. yureApanI paristhiti evI che ke, tyAMnA jIvanamAM ahiMsAnI AjJA bhinna prakAranu dRSTimi puraskRta kare che. ahiMsA eTale prANIo pratye dayA, ahiMsA eTale pazue vigere pratye nirR NutAthI parAsmukhatA, ane anAvazyaka du: khAtpAdana-vRttithI vimukhatA evA amAre yupIyanAnA ahiMsA viSe abhiprAya che. buddhadharmanuM astitva bhAratava mAMja hatuM tyAM sudhI, bauddho pradhAnapaNe mAMsAhArathI vimukha rahyA hatA ema mAre tamane pharIthI kahevAnI jarUra paDe che. yuddhadharmanA pracAra uttaranA dezeAmAM thatA gayA tema tema baddho paNa vanaspatiAhArI maTIne mAMsAhArI anyA hatA. uttara pradezanA khAddhoe mAMsAhAra grahaNa karyA temAM svAdanI kAraNabhUtatA naja hatI. pratikULa havAmAnamAM, mAMsAhAra vinA sakriya jIvana vyatIta karavuM e temane durghaTa lAgavAthIja, temaNe mAMsAhAra grahaNa karyA hatA. ema huM mAnuM chuM. ame mAMsAhAra karIe chIe tenuM paNa eja kAraNa che. vaLI vanaspatiAhAranI utpatti nimitte, kRSi-kArya mAM anaMta jIvAnI anivArya rIte hiMsA thAya che. kRSikAryamAM

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( 33 ) je prANIo avarodha rUpa hAya temanI sAthe satata yuddha calAvyA vinA vanaspati ane phaLAnI utpatti A pRthvI upara te azakayaja che. mAMsAhAranA viSayanA samadhamAM, ApanA vicArAthI yureIpIyanAnuM draSTibindu bhinna prakAranu hAvAthI, huM viSayanA 5STIkaraNa nimitte kRSi-kArya mAM thatI hiMsA viSe ullekha kar che. Ama chatAM, je viSayane aMge ApaNA matabheda che temAM kAie kadAgraha rAkhavAnI jarUra nathI. ApaNe te je viSayamAM ApaNI ekamatI ke ekasaMpa che te viSayanuM ja khUba samarthana karavAnuM che. satyanI sahRdaya anveSaNA karatA sarva manuSyA sAthe ektA sAdhanAra tattvaneja ApaNe daDha rIte saMlagna thaIe. keTalAMka maMtavyeAmAM matabheda hAvA chatAM, satyanA sahRdaya anveSakA jagatabharamAM vastuta: ekaja che. tAttvika vastuenA sa MbaMdhamAM satyanA hArdika anveSakAmAM kazeAye matabheda nathI hAtA. ApanA kRpApatra mATe, huM ApanA pharIthI upakAra mAnu chuM. mena tA. 8-4-1910 10 } ApanA sahRdayI, eNca. jakAmI

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avirata kriyAzIlatA AAAA pAzcAtyAnA jIvana-Adaza ( zrI hana jakAmInA pratyuttaranA anuvAda ) priya mahArAjazrI, ahiMsA ane mAMsAhAra tathA vanaspati AhAra e baMnenA pArasparika saMadhadaka ApanA tA. 7mI julAinA putra mane atyaMta Ana MdadAyI thaI paDyo che. karma ane jIvanA saMbaMdhI jaineAnI mAnyatA svayameva paryApta ane paripUrNa che ema mAre svIkAravuM paDe che. Apa mane anujJA Apaze te, mI. vAranavALAM jarnalamAM ApanA patra ke tenA siddhAnta viSayaka bhAgA pragaTa karAvavA, huM have pachI taka maLatAM, jarUra prayatna karIza. yurepIyanAne jaina dharmanA naitika siddhAntA prAyaH pratItikAraka nathI lAgatA. karmanA siddhAntaja temane mAnya nathI. AtmA( jIva) viSe curA pIyanAnu maMtavya sAva nirALu che. sadAcAra ane durAcAra saMbaMdhI, tamArI ane amArI vacce kaMi paNa matabheda na hAvA chatAM,

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( 35 ) te saMbaMdhI naitika zraddhA ke AMtarasphuraNAnA saMbaMdhamAM, yuropIyanA ane bhAratavAsIo vacce meATA matabheda paDe che ema paNa mAre kahevu paDe che. yuropIyanA jIvanamAM sukRtyeAnI AvazyakatAnA svIkAra kare che. Ama chatAM, apakRtyothI parAGamukhatA Avazyaka che. joke apakRtyathI dUra rahevuM ane e rIte saMta purUSa jevA thavuM e Adarzone teo prAdhAnya ApatA nathI. sadguNanI prApti nimitte, AtmAnA AMtarika guNaiAnA vikAsa karIne ucca prakAranI nIti ane ceAgyatAnuM suMdara rIte saMpAdana karavu e tamanAM jIvananeA Adarza che. kharekharA mahAna saMtapurUSA jIvananI pavitratA mATeA Adarza seve che. sakriya jIvana vyatIta karIne, kartavya--pAlanathI jagatanuM zakaya kalyANu karavuM e yurApIyanAnA jIvana-Adarza che. e AdarzonAM pAlanathI, pratyeka vyaktine naitika dRSTie ucca vikAsa thAya che. e AdarzanuM anuSThAna jIvanamAM alpa vijayazAlI manuSyAne anukaraNarUpa ane kalyANakArI thai paDe che. surApIaneAnu' jIvana avirata rIte kriyAzIla zAmATe haiya che te A uparathI samajI zakAze. curApIyanAnAM satata sakriya jIvanane saMsArI jIvanaja mAnI levuM e eka prakAranA bhramaja che. bhAtika pragatinA Adhunika yugamAM, yureApanA ghaNAkharA manuSye saMsArika jIvana bhale gALatA heAya, chatAMye yuropIyanAnAM sakriya jIvanane sAMsArika jIvanaja mAnI levuM e yukta nathI. curApIyaneAnA jIvananA ucca AdarzanI upekSA karavI e eka prakAranI sa`kucita vRtti che. Aje ghaNAye yurApIyana

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( 36 ) jIvananA naitika vikAsa ane sudhAraNA mATe ekaniSThAthI mA rahe che. janatAnA manAdha sarvatra prAya: viziSTa prakAranA haiAya che. kharekharA dhI purUSAnA maneAdharma janatAne anurUpa na hAya. te janatAnA naitika vikAsa ane sudhAraNA artha sarvazreSTha upAye le che. A rIte teo vyAdhigrasta janatAnA kuzaLa vaidyA jevu kArya kare che. Atmika vyAdhinI sudhAraNA nimitte, ApanA dharmanA siddhAnta zreSTha che e viSe mane kazIye zakA nathI. jaina dharmanA mADhanathI, e dharmanA anuyAyI je te manuSyanu cAritra ucca ane che e ni:sadehe che. bena, tA. 7-10-10} ApanA snehAdhIna, hana jakAmI

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The theories of Karma and Jiva as held by the Jainas, ( are ) selfconsistent enough. Prof. Herman Jacobi. karma ane jIvanA saMbaMdhI jenAnI mAnyatA susa addha. ane paripUrNa che ema mAre svIkAravuM paDe che.. prA. harmana jekobI