Jain Siddhant Digdarshan

Author(s): Nyayavijay
Publisher: Bhogilal Dagdusha Jain
Catalog link: https://jainqq.org/explore/004298/1

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jainasiddhAntadigdarzana [ eprIta tA. 24-25-26 (1937 ) kI dhunIyA (khAnadeza) kI sarvadharma-pariSad ke lie likhita nibandha / 309. 1601 lekhaka nyAyavizArada-nyAyatIrtha muni mahArAja zrI nyAyavijayajI

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jainasiddhAntadigdarzana [ eprIla tA. 24-25-26 ( 1937 ) kI dhulIyA (khAnadeza) ... kI sarvadharma-pariSad ke lie likhita nibandha / ] lekhaka: nyAyavizArada-nyAyatIrtha muni mahArAja zrI nyAyavijayajI prakAzaka bhogilAla dagaDuzA jaina mAlegAma ( nAzika) mAlegAmanivAsI sadgata zrI bhAgAbAI ke artha-yoga se mudrita

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prata: 500 - mudrakaH zeTha devacaMda dAmajI, AnaMda presa-bhAvanagara vIra saM. 2463 vi. saM. 1993

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'jaina ' kA artha aura tattvopanyAsa Aja maiM eka aise dharma para kucha kahane ko pravRtta huA hU~, jisakI prAcInatA evaM pavitratA ko jagatabhara ke purAtatvavizAradoM ne svIkAra kiyA hai / usa dharma kA abhidhAna [ nAma ] hI yaha batalA rahA hai ki usakA mukhya aura antima dhyeya kyA hai ? 'jaina' zabda 'jina' para se banA hai; aura 'jina' zabda 'ji' dhAtu se nikalA hai| 'ji' dhAtu kA artha hai- jItanA -To Conquer / ataeva ' jina ' kA artha huA-rAgadveSAdi doSoM kA vijetA, samagra kaSAyoM (Passions) kA vijetA, AtmA ke AvaraNabhUta samasta kArmika baloM kA vijetA / yahI parama AtmA paramAtmA hai aura isakA batAyA huA mArga-maMgalasAdhaka mArga 'jaina dharma ' kahalAtA hai / jaina dharma kI isa vyutpatti se spaSTa ho jAtA hai ki AtmA kI parama mukti evaM usakA mArga batAnA yahI usakA mukhya pratipAdya viSaya hai| isI mukhya siddhAnta para usake mUlabhUta zAstroM [ AgamoM ] meM bar3I sUkSmatA, bar3I vizadatA aura bar3e vistAra se mahattvapUrNa pratipAdana kiyA gayA hai| usane do tattva mAne haiM:-cetana aura jar3a-Animate and inanimate

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* [jainasiddhAnta[ Soul and Matter ] / aura inhIM do tatvoM ke, AdhyAtmika bhAvanA ke dRSTikoNa se nau bheda kie haiM, jo ' nava tattva ' ke nAma se prasiddha haiM / nau tatva ye haiM:-jIva, ajIva, puNya, pApa, Asrava, saMvara, bandha, nirjarA aura mokSa / vidvAn pAThaka dekha sakate haiM ki tatvoM kA yaha upanyAsa kaisA vyavasthita, kaisA hRdayagrAhI aura AdhyAtmika dRSTi se kaisA upayukta hai / jIva aura ajIva tatva to prasiddha haiM / caitanyarUpa tattva jIva aura acetana jar3arUpa tattva ajIva / aba inhIM ke vivaraNabhUta zeSa tattvoM ko jarA dekheN| puNya-pApa yadyapi satkarma-duSkarma ko kahate haiM, tathApi yahA~ ve khAsa adhika artha para haiN| satkarmajanita puNya saMskAra aura duSkarmajanita duSTa saMskAra [ Crystalised effect ], jo dIrghakAla taka, janmAntara taka bhI AtmA se lage rahate haiM, puNya-pApa haiM / ve kArmikaparamANusaMghAtApanna dravyarUpa haiM aura parama sUkSmarUpa haiM / kriyA to kSaNika hai, vaha phalasAdhaka kaise ho sakatI hai ? kahA hai:"ciradhvastaM phalAyAlaM na karmAtizayaM vinA* / " ata eva kriyotpAdita koI * atizaya ' yA -- adRSTa : athavA -- saMskAra ' prAcIna dArzanikoM ne sAbita kiyA hai, jo cirakAla taka, janmAntara taka bhI Atmasambaddha raha kara paripAka ke samaya para AtmA ko apanA phala cakhAtA hai / isa -- adRSTa ' athavA 'karma' kA astitva na ho, taba to manuSya--kRti kA phala aihalaukika . * udayanAcAryaviracita nyAyakusumAJjali kA zlokAdha /

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digdarzana ] . mAnApamAnAdi taka hI sImita rhegaa| parantu jagata meM kyA aisA nahIM dekhA jAtA hai ki manuSya ke acche yA bure kArya, vinA hI aihalaukika [ puraskAra--tiraskArAdi ] phala ke, bilkula tirohita bhI rahate haiM, raha jAte haiM ? taba aisI hAlata meM ve kArya bilkula vandhya hI raha jAyeMge ! vastutaH anantavaicitryAtmaka jagat karmavaicitrya-- mUlaka hI upapanna ho sakatA hai / sarvathA niraparAdhI mArA jAtA hai; nirupadrava paristhiti meM bhI manuSya sahasA bhayaMkara eksIDenTa kA zikAra banatA hai; bhinna bhinna vyaktiyoM ke samAna udyama rahate hue bhI aura unakI eka sarIkhI taiyArI rahate hue bhI unakI phalasiddhi meM vaicitrya pAyA jAtA hai| unameM sAphalya-naiSphalya kA bhI mahad antara par3a jAtA hai; samAna paristhiti meM pAlita-poSita yugmajAta vyaktiyoM kI buddhi aura smaraNazakti meM tIvra-mandatAkRta mahAna bheda najara AtA hai;-aisA anekAneka vaicitrya saMsAra meM, hamAre vyavahAra-patha para pratyakSa dIkha rahA hai, usakI upapatti ke mUla meM karmavAda kA siddhAnta hI upayukta hogaa| . prAcIna tatvavettAoM ne adRSTarUpa puNya--pApa ko saMsAra-gati ke cakrarUpa batalAyA hai| mahAtmA buddha ko eka vakta calate hue jaba unake paira meM kAMTA cubhA, taba unhoMne apane bhikSuoM se kahAH" ita ekanavatikalpe zaktyA meM puruSo htH| tena karmavipAkena pAde viddho'smi bhikSavaH 18 // " * maiMne isa bhava se 91 veM janma meM eka puruSa ko zakti se mArA thA, usa karma ke vipAkodaya se, bhikSuo ! mere pAMva meM kAMTA cubha gyaa|

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-- 6 [jainasiddhAnta- yaha to eka udAharaNa mAtra hai / isa taraha karmapariNAmadarzaka ghaTanAe~ vaidika sAhitya meM bhI varNita haiM, aura jaina dharma ke AgamazAstroM kA to kahanA hI kyA ? unake andara to aisI ghaTanAoM kA prAcurya bahuta hI phailA huA hai / khuda bhagavAna mahAvIra kA caritra kArmika pariNAmoM ke vicitra citroM kA bhAMDAgAra hai / nau tattvoM meM eka ajIva sivAya bAkI saba tatva jIva kI avasthAe~ haiM / puNya-pApa jIvasaMsRSTa karma haiM / ' Asrava ', jIva kA vaha vyApAra hai jisase karmoM kA usake prati AkarSaNa hotA haijisase karmoM kA usase sambandha hotA hai / ' saMvara', jIva kA vaha prayatna hai jisase karma kA AkarSaNa-karma kA bandhana ruka jAtA hai| Aerava is the influx or Channel of Karmas, while Samvara is the stoppage of Asrava, : bandha' AtmA kA karma se sambandha hone kA nAma hai, aura 'nirjarA' Atmasambaddha karmoM kA vidAraNa / ' mokSa ' samagra karma-bandhoM se chuTakArA pAne ko kahate haiM / jIva kI ina avasthAoM meM puNya-pApa, ' Asrava aura 'bandha ' usakI asvAbhAvika [ unnatural ] avasthAe~ haiM, aura ' saMvara' aura 'nirjarA ' ye AtmA ke svAbhAvika aura use usakI saccI sthiti para le jAnevAle mahAna guNa haiM / ye do usake sacce vikAsarUpa ujjvala prayatna haiM; aura inhIM prayatnoM kI antima asthA-parAkASThA yaha mokSa hai / vaha AtmA kA tamAma karma-bandhoM _ * saMyukta karma viyukta hogA hii| bhAvazUnya vedana se bhI athavA svakIya sthiti pUrNa hone para vaha jIva se haTegA hii| para yaha-aisI nirjarA-mUlyavAn nahIM / AtmabhAvanA se karmoM kA jo vidAraNa hotA haiM, vahI mUlyavAn nirjarA hai|

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digdarzana ] . se mukta honA hai-Final emancipation or beatitude of the soul from all the Karmic forces. isa taraha jaba AtmA kA mokSa hotA hai, taba usakA apane mUla svarUpa meM pUrNatayA prakaTa honA svAbhAvika hai / yahI paramAtmapada hai, yahI Izvaratva hai aura yahI pAramezvarI sthiti hai| Izvara aura jagatkartRtva--mImAMsA jaina dharma kI dRSTi meM, jo jo AtmA isa ( mokSa ) sthiti ko pahu~ce haiM ve saba Izvara haiM / inase atirikta koI khAsa eka Izvara hai yaha bAta jainadarzana ko sammata nahIM hai| vaha isa bAta ko nahIM svIkAra karatA ki koI eka sRSTikartA Izvara hai / jaina dharma ke dArzanika granthoM meM isa bAta para bar3A paryAlocana kiyA gayA hai aura antataH isa mantavya ko aghaTita ThaharAyA hai / usakA kahanA hai ki dunyavI kalAkAra manuSya bhI, jo ki bahuta alpajJa, bahuta asamartha aura bahuta apUrNa hai, apanI kalA ko, apanI kArIgarI ko, bana sake vahA~ taka saundarthapUrNa banAne kI koziza karatA hai; to Izvara, jo ki sarvajJa evaM sarvazaktimAna mAnA gayA hai, usakI sRSTi-kalA kitanI sundara honI cAhie ! aisI duHkhapUrNa aura behudA sRSTi yadi Izvara kA sarjana mAnA jAya to vaha sRSTi-kalA kA prazaMsanIya kalAkAra nahIM samajhA jaaygaa| jarA dekhie ki, saMsAra meM duHkha, zoka, santApa, mada, IrSyA, ahaMkAra, krodha, kAma, dambha, tRSNA, vaira vagairaha kitane bhare par3e haiM ? kyA aisI hI sRSTi Izvara ke kalAkAritva kA namUnA hogI? yaha kahA jAya ki prANI kI duHkhI hAlata usake karma kA phala hai, to isa para yaha prazna hogA ki vaisA karma jIva se kauna karavAtA hai ? yadi jIva svayaM aisA karma karatA hai aura usakA phala bhogatA hai,

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jaina siddhAntataba to yaha karma kA kartRtva siddha huA, Izvara kA katatva nahIM rahA / yadi yaha kahA jAya ki karma jar3a hone se jIva ko phala dene meM svayaM samartha nahIM ho sakatA, isa lie yaha Izvara kA hI kAma hai ki vaha jIva ko usake kie hue karma kA phala de, to yaha to Izvara para bar3I bhArI upAdhi lAda dI jAtI hai ! yaha to sacamuca Izvara ko bar3I khaTapaTa meM DAla denA huA ! isake sambandha meM prasiddha-nAmadheya vaidika dArzanika vidvAna vAcaspatimizra ke udgAgaM ko upasthita karU~, isake pahale, bar3I se bar3I muzkilI hamAre sAmane jo khar3I hotI hai, usakI ora vicAraka varga kA dhyAna AkRSTa karanA cAhatA hU~ ki, vaha ( Izvara ) jIvoM ko burA kAma karane hI kyoM detA hai ? unheM kyoM nahIM sudhAra detA ? athavA curA kAma karane ke pahale hI unheM kyoM nahIM rokatA ? dulyavI rAjA loga to alpajJa aura parimita zaktivAle haiM; tira bhI unheM mAlUma ho jAya ki amuka zakhsa khUna yA cArI karane jA rahA hai, to usako ve pahale hI roka deMge / aisA nahIM hogA ki use corI yA khUna karane deMge aura pIche se use sajA pharamAya~ge / Izvara jaba sarvajJa aura sarvazaktimAna hai, to usakA bhI yahI kartavya honA cAhie ki vaha prANI ko duSkarma karane ke pahale hIrAka de / apanI dRSTi samakSa prANI ko duSkarma karane denA, duSkarma karane ko tatpara hue usako na rokanA aura pIche usako usake ko kI sajA karanA yaha vicitra bAta nahIM hai ? koI andhA manuSya kue meM girane kI hAlata meM hai, taba usa vakta nikaTavatI dusarA manuSya dekhatA huA bhI aura kSamatA rakhatA huA bhI use na bacA le, to usako kaisA samajhanA cAhie ? Izvara duSkarma meM par3ate hue prANiyAM ko na roka le aura unheM duSkarma karane ke Ara pI unheM jo

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maaaaaara maraprama digdazana ] karma kI sajA kare yaha usakI asaMgata ceSTA na hogI ? ucca cAritrazAlI satpuruSa ke pavitra satsaMga se duSTa manuSya bhI sudhara jAtA hai aise udAharaNa hamArI dRSTi ke sAmane maujUda haiM, to Izvara, jo pUrNa pavitra aura pUrNa ujjvala hai, durAdharaNI jIvoM ko sudhAra hI kyoM nahIM detA ? tAki koI prANI burA karma hI na kare / suzikSita aura saccaritrazAlI mA~yApa apane bAlabaccoM meM acchI bhAvanA aura acchA saMskAra DAla sakate haiM, to pUrNa pavitra Izvara prANiyoM meM acchI buddhi kyA nahIM bhara de sakatA ? Izvara kI sRSTi meM durbuddhi kA vAtAvaraNa hI kyoM honA ? usako sarvatra sadbuddhi kA prakAza hI phailA denA cAhie / phira kyoM koI pApa karane lagegA ? aura socie, usa hAlata meM Izvara kI sRSTi kaisI ramya hogI ! vaidika dazanI meM bhI kaI aise haiM jinheM Izvara kA jagatkartatva svIkRta nahIM hai / uhiranAtha, dekhie vAcaspatimizraviracita 'sAMkhyatatvakomudI' kA 57 vI kArikA para kA ullekhaH__ "kSAvitaH pravRttaH svArthakAruNyAbhyAM vyAptatvAt / taM ca janArada vyApartamAna aMsApatbhavRttipUrvakatvamapi vyaavrtvtH| natyavatamAlakSitasya bhagavato jagat sajataH zilandhabhilaSitaM bhvti| nApi kAruNyAdasya sameM prvRttiH| prAka sati jIvAnAmindriya-zarIraviSayAnutpattau duHkhAmAna kasya prahANecchA kAruNyam ? sagottarakAlaM du:vino'valokya kArajyA dhupagame duruttaramitaretarAmapatya dUSaNa / kAruNyena hi sSTiH, sRSTyA ca kAruNyamiti / japi ca karaNayA prerita IzvaraH

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___10 [jenasiddhAntasukhina eva jantUn sRjeda, vicitrAn / karmavaicitryAda vaicitryamiti cet, kRtamasya prekSAvatA karmAdhiSThAnena, tadanadhiSThAnamAtrAdeva acetanarapi karmaNaH pravRttyanupapattestatkAthazarIrandriyaviSayAnutpattau du:khAnutpatterapi sukaratvAt / " arthAt-' yaha niyama hai ki prekSAvAna kI pravRtti yA to svArthajanita hogI yA kaarunnyjnit| parantu jagatsarjana meM ina donoM meM se eka kA bhI yoga siddha nahIM hotA / ata eva jagatsRSTi kisI prekSAvAna kI kI huI siddha nahIM ho sktii| jaba bhagavAna ne samasta IpsitoM ko prApta kara liyA hai, jaba vaha pUrNa kRtakRtya hai, taba use jagatsarjana se aura kyA amilapita prApta karanA bAkI hai ? kucha bhI nahIM / kAruNya bhI jagatsarjana kA prayojaka nahIM ho sktaa| kyoMki sRSTi ke pUrva jI ko indriya, zarIra aura viSaya the hI nahIM aura ata eva duHkha kA abhAva rakhataH riddha thA, taba karuNA kisa bAta kI ho sakatI thI ? aura yaha bhI bAta hai ki karaNAprerita Izvara jIvoM ko sukhI hI banAye, vicitra nahIM / yadi unakA vaicizya karma-vaicitrya-janita mAnA jAya, taba to prekSAvAna Izvara ke lie yahI ThIka hogA ki vaha karma kA adhiSThAtA honA hI chor3a de, karma-preraNa kA kAma hI na kara, jisakA phala yaha hogA ki acetana karma kI pravRtti hI na hogI, aura ata eva zarIra, indriya, viSayoM kI bhI utpatti na hogI, aura taba duHkhotpatti Apa hI Apa miTa jaaygii|' aura, isa viSaya meM adhika puSTikAraka Adhunika vijJAna bhI hai, jo ki jagatsRSTi ko prAkRta niyama [ Law of cause and

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digdarzana ] * 11 effect ] para vyavasthita batalA kara Izvara-kartRtva se spaSTa inkAra karatA hai| yaha bhrama na honA cAhie ki Izvara ko sRSTikartA ke rUpa meM na mAnane se jainadarzana nirIzvaravAdI hai| koI bhI, nirIzvaravAdI taba kahA jA sakatA hai, jaba ki vaha Izvara kA svIkAra na kare / jainadarzana meM Izvara kA svIkAra kisa ucca rUpa se aura kaise spaSTa rUpa se hai yaha pahale sUcita kara hI diyA hai| jainadharma meM Izvara-svIkAra na hotA, to jainoM ke itane gaganacumbI mahAna manorama devAlaya kahA~ se Ate ? -- Izvara ' zabda bhI kisI suSTikartA cetana kA vAcaka nahIM hai| sRSTikartRtva kA bhAva bhI usa zabda meM se nahIM nikalatA / 'ISTe aso IzvaraH' arthAta sAmathryavAn / yahI 'Izvara' zabda kA sIdhA artha hai / jIvamAtra meM ananta sAmathya hai vaha pUrNa prakaTa huA ki vaha Izvara hai| jainadarzana meM kisI bhI AdhyAtmika abhyAsI ke lie Izvara hone kA dvAra khullA batalAyA hai / pUrNa ( AdhyAtmika ) svAtantrya, pUrNa aizvarya, pUrNa prabhutva kisI eka vizeSa AtmA hI taka sImita nahIM hai / vaha sthiti AtmA kI-jIvamAtra kI sAhajika ( Natural ) sthiti hai| sirpha vaha kArmika AvaraNoM se AvRta hai / ve AvaraNa haTe ki vaha pUrNa svarUpa prakaTa hI hai / ina AvaraNoM ko haTAnA yahI ekamAtra, dhArmika sAdhana aura AdhyAtmika pravRtti kA uddezya hai; yahI ekamAtra, mumukSu ke prayatna kA lakSya-biMdu hai / jo koI mahAbhAga isa lakSya kI ora prayatna kare, vaha barAbara use siddha kara sakatA hai / isa prakAra prayatnabala ke pUrNa utkarSa se jo pUrNa paramAtma-dazA ko pahu~ce haiM ve saba Izvara haiM / jaina darzana ke mata meM ve saba nirAkAra paramAtmA ( pUrNa

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12 (jainasiddhAntasiddha, buddha, mukta ) lAiTa meM lAiTa kI taraha paraspara pUrNa rUpa se mile hue haiM / ata eka, isa dRSTi se unakA 'eka' rUpa se vyavahAra kiyA jAya to isameM jaina darzana ko Apatti nahIM hai / aura isa rIti se vaha " eka Izvara " ke pravAda kA samanvaya bhI kara sakatA hai / Izvara kA lakSaNa maharSi pataJjali ne apane yogasUtra meM yaha batalAyA hai ki" klezakarmavipAkAzayairaparAsRSTaH puruSavizeSa IzvaraH" [prathama pAda kA 24 vA mUtra ] arthAt-kleza, karma, vipAka aura vAsanA se virahita aisA viziSTa AtmA Izvara hai| Izvara ke isa lakSaNa meM jagatkartRtva kA samAveza nahIM hai / aura sAmpradAyika mantavya ko eka tarapha rakha kara yadi isa sUtra ko dekhA jAya to yaha Izvara ke svarUpadarzaka lakSaNa para bahuta yogya prakAza DAlatA hai / jaina darzA bhI yahI kahatA hai ki-parikSINasakalakarmA IzvaraH / isameM sakala karmA ke andara uktasUtranirdiSTa 'chaleza' Adi saba samAviSTa haiM, jinakA paripUrNa kSaya jisane kiyA hai vaha parama AtmA Izvara hai / jaina maharSi umAsvAti ke tattvArthasUtra meM mokSa kA lakSaNa hai-'kRnsnakarmakSayo mokSaH / ' pUrNojjvala cidAnandavIryamaya sthiti isIke ( kRtsnakarmakSaya ke ) pariNAmasvarUpa hai, isalie use bhI mokSa ke lakSaNarUpa meM batAyA jA sakatA hai / mokSa kA yaha lakSaNa aura Izvara kA ukta lakSaNa eka hI hai / vastutaH jaina darzana ina donoM ( mokSa aura Izvara) ko dharma-dharmI batalAtA hai / mokSa dharma hai aura Izvara usakA dharmI / mokSa hI Izvara kA Izvaratva hai / mokSa [ sarvAvaraNavilayAvirbhUta

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digdarzana ] : 13 pUrNojjvalacidAnandavIyamyatA ke sivAya aura koI tattva Izvara ke Izvarantha meM nahIM hai| ye donoM samavyAptika haiM, arthAt yatra yatra mokSastatra tatra Izvaratvam, evaM patra patra IzvaratvaM tatra tatra sokSaH / jaina darzana kA zuddha spaSTa mantavya hai ki prANI svayaM hI apane sukha-duHkha kA nayA hai| apanI kRti ke anusAra vaha apane ko sukhI yA duHkhI banAtA hai ! jaisA usakA AcaraNa hogA vaisA natIjA vaha pAyagA / Izvara kA rakta-dviSTa honA mAnanA aura vaha anurakta ho kara camatkAra dikhalAve, evaM apane bhakta kA uddhAra karane Ave; aura dRmare para nArAja lokA zApa de aura use kaSTa meM DAle--aisI bAteM jainadarzana ke siddhAnta se bilkula pratikUla haiM / jainadharma ke zikSaNa meM jagata ko sAzrayI banane kA upadeza hai / vaha prANI ko apane paira para khar3A rahane kI zikSA detA hai| usakI yaha spaSTa ghoSaNA hai ki apanI mugati yA dugati, apahI umati yA agAti apane hI para nirbhara hai| Izvara aiyA nahIM hai, jo prANI ko uThA kara naraka meM DAla de athavA svarga meM biThA de ! jaba hama sara kama kareMge, to hamAre ve karma hI hameM svarga ko le jAyeMge, aura hamAre kA bure hoMge, to unhIM se hamArA nA hogaa| phira isameM-- pod will take you to the kingilom of heaven, or lle will send you to hell, isa prakAra Izvara ko bIca meM lAnA na yukta hI hai aura na usakA tAsika mahatva hI ise surakSita raha sakatA hai| isa viSaya meM" na katatva na karmANi lokamya jati prbhuH| na karmajalamayoga svabhAvastu pravartate // 14 // "

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14 : jaitamiddhAnta" nA''datte kasyacit pApaM na caivaM sukRtaM vibhuH / ajJAnenA''vRtaM jJAnaM tena muhyanti jantavaH // 15 // " ( bhagavadagItA, paMcama adhyAya ) 'gItA ' ke ye zloka bhI upayukta hoNge| parantu isase Izvara-bhakti anupayogI siddha nahIM hotI / Izvara paramAtmA hamAre jIvanavikAsa ke lie parama AdarzarUpa hai / mahAn guNasampanna vyakti kA satsaMga cAritra-sudhAra meM upayogI hotA hai, to pUrNa pAvitryarUpa paramAtmA kA cintana-mmaraNarUpa sAmIpya jIvanavikAsa meM kyoM sahAyabhUta na hogA ? parama pavitra paramAtmA ke guNoM kA cintana hI usakA saccA pUjana hai / cintaka isa cintana-pravAha ke bala se apane manomAlinya ko dhone meM aura apane jIvana ko pavitra guNoM se vibhUSita banAne meM samartha hotA hai| mahAna AtmA ke mahAna guNoM kA cintana cintaka ke hRdaya para bar3A asara DAlatA hai aura isI AkarSaNa se bhAvuka cintaka guNoM tarapha AkRSTa hotA hai / IzvaropAsti. isa taraha, guNoM kI tarapha yadi le cale, to yaha kyA usakI upayogitA kama hai ? Astika-nAstika Astika-nAstika zabdoM kA kaisA artha karanA yaha apanI apanI manodazA para avalaMbita rahA hai / aura Aja bhI unake upayoga meM koI niyantraNa nahIM hai / bar3I icchandatA se jahA~ tahA ve phaike jAte haiM / kintu sAmAnyatayA zAmA, samadAya aura vyavahAra to AtmA, puNya- pApa, punarjanma, mokSa aura Izvara ina tatvoM kA jo

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digdarzana : 15 astitvavAdI haiM usako 'Astika, aura jo nAstitvavAdI hai usako 'nAstika' bAlA rahe haiN| ye pAca tattva vastutaH aise paraspara sambaddha haiM ki eka ke svIkAra meM sabakA svIkAra A jAtA hai, aura eka kI avagaNanA se sabakI avagaNanA ho jAtI hai / ___Izvarajaka jainadarzana ko isI eka kAraNa se ki Izvara kA jagatkarItva usako sammata nahIM hai, mAstika' kahA jAya, to mUlataH IzvaraniSedhaka [ azIzvaravAdI ] sAMkhya vagairaha ko kyA kaheMge ? vedAnuyAyI hone se unakA bacAva kiyA jAya aura avaidikatA para hI 'nAstikatA' kA kalaza caDhAyA jAya to yaha bAta sabhya saMskRti ke anukUla na hogI / eka kahegA avaidika ko nAstika, dUsarA kahegA aboddha ko nAstika, tIsarA kahegA avedAntI ko nAstika aura cIyA kahegA nAnjena ko nAstika / yo saba apane apane sampradAya ke anucita mAha ke vaza hokara eka-dUsare ko nAstika kahane lAgi tA duniyA / Astika rahegA kauna? bhinna bhinna mAstamAna vicAra hogA bilkula svAbhAvika hai| vicArAnanatA kA samUha hI jamA hai| tila pakSa tacoM meM tA cAra miyAmA / aura rahegA hii| taba aisA sAmpradAyika Agraha bilkula ThIka nahIM, jo matabhinnatAvAle kI tarapha anudAra bananA sikhAve / "hastinA tADyamAno'pi na gacchajanamandiram ' kA jamAnA to aba asta ho gayA ! parantu vaha jamAnA kahA~ thA ? kitane bhUmi-koNa meM thA ? kina logoM meM thA ? kina zAstra-vacanoM se prerita thA ? ina saba para gaveSaka daTi phakI jAya to kevala andhakAra hI najara AyagA / si yahI samajhA jAyagA ki kisI

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maa 16 [ jainasiddhAntakaTTara dharmAndha vyakti ne dveSapUrNa vRtti se isa " sphuliMga-kaNa " ko phaiMkA hogA / phira asahiSNu vAtAvaraNa ke vega se usakA phailanA zakya hI thA / parantu Aja saMsAra meM aise Avezamaya AkSepo ke prati logo kI kitanI aruci baDha rahI hai yaha Apa dekha sakate haiN| astu / karma ke yoga-viyoga aura jIva para unakA prabhAva mokSa-mImAMsA meM kAM ke yoga-viyoga kA vicAra atyanta apekSita hai / AtmA kA karma-yoga yadi sAdi mAnA jAya to karma-yAga ke pahale AtmA akarmaka [nirAvaraNa] siddha hogA, aura ata eva use ( karmayoga ke pahale ) pUrNojjvala, pUrNa zuddha mAnanA par3egA / parantu ta: yaha Apatti AyagI ki pUrNazuddha AtmA ko bhI pIche se karma lage aura isase vaha azuddha huA, aura taba se usakA bhavabhramaNa claa| yaha Apatti aisI hai ki AtmA ke mokSa ko azakya banA detI hai-isase mokSa ke siddhAnta ko jalAJjali denI pddegii| kyoMki pahale jo svataH siddha mokSa (pUrNa zuddha sthiti) thA, vaha sthira na raha sakA, to bhaviSya meM prayatnasAdhya jo bhokSa hogA, vaha bhI kyoM sthira raha sakegA ? isalie prAcIna bhAratIya darzanakAroM ne jIva aura karma ke saMyoga ko anAdi maanaahai| aura ata eva jIva kA saMsAra-bhramaNa bhI anAdi hI siddha hotA hai| Izvara ke avatAra lene kI bAta, jaise ki anyatra pAI jAtI hai, jainadarzana ko sammata nahIM hai| yaha bhI jagatkartRtva-carcA kA hI viSaya hai / aura usa para avalokana ho cukA hai / mukta ke bhavAvatAra ke viruddha meM jainadarzana kA yaha kahanA hai ki:--

Page #18
- digdarzana ] . . " dagdhe bIje yathAtyantaM prAdurbhavati naaNkurH| karma-bIje tathA dagdhe na rohati bhvaaNkurH||" [umAsvAti, tattvArthasUtra ] arthAta-jaise, bIja Atyantika dagdha hone para aMkura kA prAdurbhAva nahIM hotA, vaise, karmarUpa bIja sarvathA dagdha hone para saMsAra (bhavAvatAra ) rUpa aMkura paidA nahIM hotaa| mahAbhArata meM bhI [ gautamyupAkhyAna meM ] kahA hai:"tailakSayAd yathA dIpo nirvANamadhigacchati / karmakSayAt tathA jantuH zarIraM nAdhigacchati // " arthAt-tela kSINa ho jAne para, jaise dIpaka zAnta ho jAtA hai, vaise, karma kSINa ho jAne para jIva aisI zAnta sthiti ko prApta hotA hai ki punaH zarIra dhAraNa nahIM krtaa| ___ aura bhI vaidika vidvAnoM ne isa bAta para jora dete hue kahA hai:"kSIrAt samuddhRtaM tvAjyaM na punaH kSIratAM vrajet / * 'pRthakkRtastu karmabhyo nAtmA syAt karmavAn punH||" "yathA nItA rasendreNa dhAtavaH zAtakumbhatAm / punarAvRttaye na syustadvadAtmApi yoginAm // " arthAt-dUdha meM se nikAlA huA ghI, jaise, phira dUdharUpa ko prApta nahIM hotA, vaise, karmo se pRthagbhUta huA jIva punaH karmayukta nahIM hotaa|

Page #19
18 - [jainasiddhAntajaise, rasarAja se suvarNa banI huI dhAtu punaH pUrva sthiti meM nahIM AtI, vaise, pUrNa yogI parama AtmA, jo samagra karma-bandhoM se mukta huA hai, punaH karmabaddha nahIM hotaa| ____ zarIra-dhAraNa karmasambhUta hai, aura pUrNazuddha AtmA ko, jo ki pUrNa akarmaka hai, vaha (karma) nahIM hai, taba usakA zarIra-dhAraNa aura bhavAvataraNa kaise ho sakatA hai ? mokSa kA artha hI Final emancipation hai / aisA mokSa huA, phira punarbandhana kaisA ? ___ jainadarzana jIvasambaddha ananta karmoM ko ATha vibhAgoM meM vibhakta karatA hai:-jJAnAvaraNa, darzanAvaraNa, vedanIya, mohanIya, AyuSya, nAma, gotra aura antraay| ina karmoM ke ye nAma hI batA dete haiM ki ye jIva para kyA pariNAma lAte haiM ? jJAnAvaraNa kA kAma jJAna ko, jo AtmA kA mUla svarUpa aura mukhya guNa hai, AvRta karanA hai / darzanAvaraNa darzana [Perception ] ko AcchAdita karatA hai / vedanIya kA kAma sukha-duHkha-sampAdana karAnA hai| mohanIya mohasarjaka hai| yaha sacI tatva-pratIti nahIM hone detA aura isIke bala se jIva krodha, lobha, mada, mAyA, rAga, dveSa ( Passions ) Adi doSoM kA zikAra banA huA hai aura banatA hai / AyuSya AyuSya kA niyAmaka hai / nAma zArIrika saMsthA kA niyojaka hai / gotra gotra-prApti kA prayojaka hai| aura antarAya vighna-vidhAyaka hai| kevalajJAna aura jIvanmukti ina ATha karmoM meM jJAnAvaraNa, darzanAvaraNa, mohanIya aura antarAya ye cAra 'ghAtI ' karma kahalAte haiM / 'ghAtI ' nAma isa

Page #20
digdazana ] lie diyA gayA hai ki ye AtmA ke mUla guNa jJAna, pAvitrya, vIrya Adi kA hanana [ Olhscuring ] karanevAle haiN| AtmA ke vAstavika AvaraNabhRta kama ye hI haiN| ye hI usake pAtaka aura durgatikAraka hai / ye hI usake ugra bhayaMkara bandhana haiN| bhavabhramaNa inhIM para Azrita hai| inhIM karmoM kI badaulata jIva ajJAna, apavitra, mRDha aura santata rahatA hai| yahI vastutaH maMsAra hai / AdhyAtmika sAdhanA kA vikAsa jaba paripUrNa sthiti ko prApta hotA hai taba inakA [ cArA ' ghAtI ' karmI kA ] eka sAtha samUla unmUlana hotA hai aura tatkSaNAta pUrNa zuddha AtmA kA nija svarUpa ' kevalajJAna ' [ (ommiscience ] prakaTa hotA hai, aura sAtha hI ananta vIrya ( Infinite power ) bhI / isa prakAra kevalajJAna ko prApta AtmA kevalajJAnI yA kevalI kahalAtA hai| vaha zarIradhArI hai taba taka sAkAra, jIvanmukta paramAtmA hai| AyuSyakamasthApita zarIrasambandha jabataka usako rahatA hai, tabataka vaha jagat ko maMgalamaya dharma-sandeza sunAtA hai| tIrthakara aura bhagavAna mahAvIra aise kevalajJAniyoM meM eka snAsa varga * tIrthaMkara ' kA hai, jo 'tIrtha ' [dharma-zAsana ] kI yogya paddhatisampanna vyavasthA karate haiM, jisake anuyAyioM kI-sAdhu ( Monki ), sAdhvI ( Nuns ), zrAvaka ( Lasmen) aura zrAvikA ( Lay women )-aisI varga-vyavasthA kI jAtI hai, jo caturvidha yA caturvarNa saMva-vyavasthA kahI jAtI hai| inhIM ( tothakara ) ke mukhya ziSya, jo 'gaNadhara ' kahalAte haiM, isakI vANI ke AdhAra para zAstrapraNayana karate haiM, jo bAraha aMgoM meM hone se ' dvAdazAMgI ' nAma se kahe

Page #21
- - -rayan 20 jainasiddhAntajAte haiM / ina bAraha aMgoM meM mahattama aMga ' dRSTivAda ' sivAya 'AcAra ' Adi gyAraha aMga hAla maujUda haiM / aise tIrthakara vartamAna yuga [ ' avasarpiNI ' kAla ] meM cauisa hue haiM, jinameM prathama tIrthaMkara, RSabhadeva bhagavAna haiM aura antima, mahAvIra deva / vartamAna dharmazAsana mahAvIra deva kA hai aura vidyamAna ' aMga'zruta unake gaNadhara * sudharmA ' kA / aMga-zruta ke alAvA aura bhI ' upAMga ' Adi Agama-zAstra vidyamAna haiM, jo, 'sudharmA : gaNadhara kI ziSya-paramparA meM ke mahAn zrutadhara RSiyoM ke banAe hue haiM / ___ bhagavAna mahAvIra kI jIvana-rekhA sabase prAcIna sUtra 'AcAra ' meM saMkSipta rUpa se aMkita hai| aura ' bhagavatI ' sUtra meM unake jIvana se sambandha rakhanevAlI kaI bAtoM kA varNana hai / ' Avazyaka-cUNi ' meM usakA adhika vistAra hai| aura AcArya hemacandra ne -- triSaSTizalAkApuruSacaritra ' ke dazama parva meM usako bar3e vistAra se saMgRhIta kiyA hai| pAzcAtya vidvAnoM ne bhI mahAvIra ke jIvana aura tatsaMgata anya viSayoM para bahuta parIkSApradhAna Alekhana kiyA hai / bhAvanagara ( kAThiyAvADa ) ke mejisTreTa, pArasI vidvAn e. je. sunAvAlA, bI. e., elaela. bI. mahAzaya kA eka aMgrejI pempaleTa MAHAVIRA-THE GREAT HER() jo, kembrIja yunivarsiTi presa meM mudrita huA hai, bhagavAn mahAvIra ke lie nimnaprakAra likhatA hai: It is now admitted by all that Varilhamana or Nirgrantha Gnataputra, best known as Vira or Mahavira, regarded by the Jainas as the twenty

Page #22
farasta ] . . fourth and last Tirthankara was a historical personage and a contemporary of Shakya Muni, the Buddha. He was born in the year 599 B. C., or towards the end of the Dusama Susama period, the fourth Ara, as the Jainas reckon time, on the thirteenth day of the bright half of Chaitra. He is said to have perfected his vow Kalpa after Kalpa. Many a hundred incarnations preceded that final incarnation in which the highest knowledge and intuition, called Kevala-Jnana, was attained. Step by step he climbed up the long ladder of existence; life after life of self-abnegation and devotion led him from earthly manhood to divine humanity, from divine humanity to the position of a Jina or a Tirthankara. Immeasurable ages of innumerable lives lay behind him ere he was born in the royal palace at Kundapura or Kundagaraina-a Kshatriya suburb of Vaishali, the capital of Videha or Tirhutborn for his last birth upon this planet, born to reach the perfet illumination, born to become a mighty teacher and instructor of myriads and myriads of the human race. The Jainas, both Shvetambaras and Digambaras, state that he was the son of King Siddhartha of the celebrated race of Ikshvaku and of the Kashyapa Gotra, and that bis mother Trishala was sister to King Chetaka of Vaishali, and was also related to King Bimbisara of Magadha then the most powerful state in India. The name given by

Page #23
[ Hafarahis parents was Vardhamana, as causing increase of riches, peace and prosperity, but Indra or Shakrathe chief of the gods-gave him also the appellation of Mohavira as significant of his power and supremacy over gods and men. For nearly thirty years Mahavira seems to have lived in the bosom of his family. According to the Shvetambara tra lition he was prevailed upon by his parents to marry Yashoda, daughter of the prince Samaravira. By her he had a daughter, Anojja or Priyadarshana, who was married to a noble of the name of Jamali-one of the Saint's pupils and founder of a new sect-and who in her turn bad a daughter called Sheshavati or Yashovati Mahavira's parents and with them probably their whole clan of Naya Kshatriyas, were followers of the tenets of Parshvanatha-the twenty-third Tirthan. kara-who is said to have preceded Mahavira by 250 years. They died when Mahavira was twenty-eight years old, and the government of the country naturally devolved on his elder brother Nandivardhana, Mahavira now felt free to become an ascetic. After two years of abstinence and self-denial at home, he resolved to fulfil his vow-the vow that he had taken, long lives before, to renounce all, to reach illumination, and to become a saviour of the world. He took the permission of his brother and the royal councillors, gave away his wealth in charity, and then, surrounded by crowds of

Page #24
NINETA farzia ] * rarU people, proceeded towards the Shandavana park outside the Kshatriya suburb of Vaisali. There in the centre of the park, under the shade of the evergreen Ashoka tree, he quietly descended from his state palanquin, took off his ornaments, stripped off his princely garments, plucked out his hair in five handfuls, paid obeisance to all liberated spirits, and vowing to do no siuful act, entered upon that ascetic life, the austerities of which were to dry, up all the founts of Karma and free him from the sorrowful cycle of birth and rebirth. This great initiation, all sects agree, took place when *Maba vira was thirty years of age, some time between 570 and 569 B. C., on the tenth day of the latter ( ? ) half of Margashirsha or Maga. sara. For twelve years he led a life of severe austerities, observing frequent fasts of several months' duration, practising penances greater than any other practised, always meditating, always striving to realize himself, always siuless and circumspect in thought, in word and in deed. For full twelve years the homeless ascetic wandered from place to place, never staying for longer than a single night in a village or for more than five nights in a town, and only resting during the four months of the rainy season, always bearing with perfect patience and equanimity all kinds of hardship and cruel ill-treatment at the hands of his enemies

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24 .. [ Safariand the savage tribes of Vajrabhumi, Suddhibhumi and Lat or Lar, the countries apparently of the Gonds. As he was thus wandering on his way, the time approached when perfect illumination was to be found. For, in the thirteenth year after his renunciation of the world and initiation as an ascetic, on the tenth day of the bright half of Vaishakha, as he was seated under the shade of a sal tree outside Jrimbhakagrama, on the north bank of the river Rijupalika-a place not very far from the Parshvanatha bills-as he sat there bene. ath the sacred tree, there dawned on him the light which he had been born into the world to disco. ver; there came to him, in that silent hour of deep meditation, the mighty awakening which made him the enlightened, the omniscient, the all. knowing, which told him of sorrow, of the cause of sorrow, cf the cure of sorrow, and of the path which leads beyond it. The bonds of Karma-the enemies to enlightenment, wisdom and salvationwere snapped like an old rope; and the Kevala Jnana-tbe only knowledge-knowledge which is full and complete, unimpeded and unobstructed, infinite and supreme-became his own. The last thirty years of his life Mahavira passed in teaching his religious system and organizing his order of ascetics. The scene of his labours is mostly along the Ganges, in the modern districts of Bihar and Allahabad. - In the towns

Page #26
AR CELULA fascia] . which lay in these parts he spent almost all the rainy seasons during his spiritual career, though at times he extended his travels as far west and noth as Shravasti and the foot of the Himalayas. Men and women of all castes and classes from the lands east of the Middle Country crowded into his order, and from these grew the four representatives of the Jaina coinmunity : Sadhus, Sadhvis, Sravakas and Sravikas-monks, nuns, laymen and laywomen, Maba vira's name and fame greatly perturbed the Brahmans of Magadha, and several of their most eminent teachers undertook to refute his doctrines. Instead of effecting their purpose, however, they became converts, and constituted his Ganadharas-Chief disciples and tea. chers of his doctrines. In thirty years Mabavira is said to have converted to Jainism Magadha, Bihar, Prayaga, Kaushambi, Champapuri and many other powerful states in North India. The Jainas, both Shve tambaras and Digambaras, have recorded the names of the places wbere he stayed during each rainy season. They also give the names of the different rulers he visited. They tell us how Chetaka, king of Videha, became a patron of his order; how Kunika, king of Anga, gave himn the most cordial welcome; how Shatanika, king of Kausimbi, listened with deep interest to his discourses; how Shrenika, king of Magadha, asked him thousands of questions conce

Page #27
RE .. [ Hafhentrning the faith, and, all of them being satisfactorily answered, became one of the strongest champions of the religion of the Jina, We now come to the closing scene of Mahavira's life. His last rainy season was spent in Papathe modern Pavapuri-a small town in the , Patna district, still held sacred by the Jainas. Hastipala, the ruler of the place, was a great patron of Mahavira, and, according to the Kalpa-Sutra, it was in the office of his scribe that the venerable ascetic died. He attained Nirvana, cut asunder the ties of birth, old age and death, became a Siddha, a Mukta, freed from all misery, Freed from all pains. This is said to have occurred in 527 B, C., some 605 years before the commencement of the Shaka era, and 470 years before King Vikramaditya. Mahavira's system of teaching, as it has come down to us, is full of metaphysics and philosophy; but apart from these, its main purpose, summed up in a few words, is to free the soul from its mundane fetters by means of the three jewels : Samyak Jnana, Samyak Darshana, Samyak Charitra-Right Knowledge, Right Faith, Right Conduct. His great message to mankind is that birth is nothing, caste is nothing, but Karma is everything, and on the destruction of this Karma depends final emancipation,

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digdarzana ] . jaina dharma kI prAcInatA aba bhI jinheM yaha bhrama ho ki bhagavAna mahAvIra jaina dharma ke utpAdaka haiM, unheM apanA yaha bhrama dUra karanA cAhie / jaina dharma bhagavAna mahAvIra se bahuta pahale kA hai / bhagavAna mahAvIra to unake purogAmI tIrthakaroM kI taraha tIrthakara rUpa se usake mahAna udyotakamahAna vikAsaka-mahAn pracAraka the| bhagavAna mahAvIra ke pahale bhagavAna pArzvanAtha hue haiM aura ve bhI aitihAsika vyakti haiM / pAzcAtya vidvAna Do. gerinoTa kahate haiM: There can no longer be any doubt that Parshva was a historical personage. According to the Jaina tradition, he must have lived a hundred years and died * 250 years before Maha vira. His period of activity, therefore corresponds to the 8th century B. C... The parents of Mahavira were followers of the religion of Parshvanatha. x x x The age, we live in, there have appeared 24 Prophets of Jainism. They are ordinarily called Tirthankaras. With the 23rd Parshvanatha we enter into the region of History and reality. " [ Introduction to his Essay on Jain Bibliography. ] __ arthAt-yaha niHzaMka hai ki pArzvanAtha aitihAsika mahApuruSa the| jainijhama ke anusAra ve zatAyuthe aura mahAvIra ke nirvANa se 250 * mahAvIra kI Ayu 72 varSa kI thii|

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28 _ [jainasiddhAntavarSa pahale nirvANa ko prApta hue the| isa prakAra unakA jIvana-kAla i. sana pUrva kI AThavIM zatAbdI se milatA hai / mahAvIra ke mAtA-pitA pArzvanAtha ke dharma ke anuyAyI the| vartamAna yuga meM [ isa * avasarpiNI ' kAla meM ] jainoM meM 24 tIrthaMkara hue haiN| tevIsaveM tIrthakara pArzvanAtha se hama yathArtha, aitihAsika pradeza meM praveza karate haiN| ___jagata ke dhArmika itihAsa tarapha dRSTi karane se mAlUma hotA hai ki, hajharata mUsA ne yAhUdI dharma calAyA, cIna deza ke kanphyusIyasa ne kanphyusIyasa dharma calAyA, mahAtmA krAisTa ne krizciyana dharma calAyA, hajharata mahammada ne mohamaDana dharma calAyA, mahAtmA buddha ne bauddha dharma ko sthApita kiyA aura mahAn jarathosta ne pArasI dharma kA sthApana kiyA; parantu bhagavAna mahAvIra ina sabake pahale yAnI Aja se 2463 varSa pahale hue haiM, jinhoMne jaina dharma kA, jo ki inake pahale bahuta prAcIna samaya se calA A rahA thA, punaruddhAra aura pracAra kiyaa| isa para se mAlUma ho sakatA hai ki prAcIna dharmoM meM vaidika dharma aura jaina dharma hI gine jA sakate haiM / ' mahAvagga' aura 'mahAnivvAnasutta : vagairaha bauddha dharmagranthoM ( piTaka granthoM ) meM jaina dharma aura bhagavAna mahAvIra se sambandha rakhanevAlI kucha bAteM ullikhita haiN| zrImad bhAgavata meM [paMcama skandha, tRtIya adhyAya meM ] jaina dharma ke prathama tIrthakSara bhagavAna RSabhadeva kA jikra hai / ' mahAbhArata ' aura ' rAmAyaNa' meM jainadharmasambandhI ullekha haiN| aura sabase adhika mahattva kI bAta yaha hai ki vedoM meM bhI jainadharmasammata tIrthaMkara devoM ke abhidhAna

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digdarzana] 29 upalabdha hote haiM / yaha kyA sUcita karatA hai ? yahI ki jaina dharma vedaracanAkAla ke pahale bhI thA / brahmasUtra, jo vedavyAsanirmita kahA jAtA hai, usameM ke " kasminnasambhazata " vagairaha sUtroM ko mahAn bhASyakAra maharSi zrI zaMkarAcAryajI ne janadarzanasammata 'anekAntavAda 'Adi siddhAntoM ke khaMDana meM yojita kara ke apane bhASya meM una siddhAntoM ke khaMDana kA zyanna kiyA hai| vAstavika khaMDana unase ho sakA hai yA nahIM yaha to Age mAlUma ho jAyagA, parantu isase itanA to avazya middha hotA hai ki Adi zaMkarAcAryajI ke jamAne meM bhI. nahIM, nahIM, unake pUrva vedavyAsa ke kAla meM bhI jainadharma kA pracAra thaa| ina saba para se. sujJa pAThakoM ko, jainadharma kitanA prAcIna hai isa para vicAra karane kI dizA bahuta sarala ho jaaygii| isa hAlata meM bhI yadi koI jaina dharma ko bauddhadharmasambhRta batAne kA sAhasa kare to vaha kitanA upahAlAspada hogA ? jarUra eka samaya thA, jaba ki bar3e bar3e vidvAnA meM bhI jAdharmaviSayaka anabhijJatA phailI huI thI, jisake pariNAmasvarUpa, jaina dharma ko kisIne bauddha dharma kI zAkhA aura kisI ne vaidika dharma kI zAkhA kaha DAlA thA aura kisI ne use mahAvIra deva se sAputpAdita banalA diyA thaa| parantu jana sAhitya jyA jyA pracAra meM Ane lagA aura zodhaka vidvAnoM kA tatsambandhI abhyAsa bhI jyoM jyoM bar3hane lagA, tyoM tyoM unake pUrvokta bhrama Apa hI Apa dUra hote gae / aura aba to ina bhramoM ke vidAraNa meM bar3e bar3e paurvAtya evaM pAzcAtya vidvAnoM ke Alekhana Ama taura para jAhira haiM ! isa aitihAsika saMzodhana ke mahAna kArya meM jina pAzcAtya vidvAnoM ke yazasvI nAma ullekha-yogya haiM, unameM DaoN. jekobI, DaoN. peTolDa, DaoN. sTInakono, DaoN. helamAutha, DaoN. harTala,

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- 30 [jainasiddhAntaDaoN. sIvana levI vagairaha purogAmI vyaktiyA~ haiM / svargastha jekobI sAhaba jagatsammukha yaha spaSTa ghoSaNA kara gae haiM ki "In conclusion let me assert my conviction that Juinisin is an original system, quite distinct and independent from all others, and that, therefore it is of great importance for the study of Philosophical thought and religious life in ancient India." [ Read in the Congress of the History ___ of religion ] arthAt-upasaMhAra meM mujhe apanA nizcaya jAhira karane deM ki jaina dharma eka mUla dharma [ maulika vyavasthA ] hai, aura anya sabase bilkula bhinna aura svatantra hai / aura isalie, prAcIna bhAratavarSa ke dArzanika vicAra aura dhArmika jIvana ke adhyayana ke lie vaha bahuta upayukta hai / jekobI sAhaba ke isa udgAra ke anusandhAna meM, aba yahA~ yaha dekhanA prAsaMgika hai ki jaina dharma meM vaha kauna sI bAta hai jo usako dArzanika vicAra ke lie aura dhArmika jIvana ke adhyayana ke lie mahAna upayogI batalA rahI hai ? ___ dArzanika vicAra karane ke lie nyAyadarzaka mArga hai jaina darzana kA dArzanika siddhAnta ' syAdvAda'; aura dhArmikatA kI mImAMsA kA kendra hai usakA AcAra-siddhAnta ahiMsA / arthAt vicArazodhaka siddhAnta hai / syAdvAda , aura AcArazodhaka, ahiMsA / aba inameM pahale syAdvAda ko dekheN|

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digdarzana ] syAdvAda smAdvAda kA dUsarA nAma anekAntabAda hai| anekAnta ke andara jo ' anta ' zabda paDA hai usakA artha hai-dRsstti| anekAnta yAnI aneka-dRSTi, arthAta aneka viSayaka dRSTi / vastu kA ekAMgI dRSTi se nahIM, kintu anekAMgI dRSTi se Alokana karanA, nirUpaNa karanA yaha anekAntavAda hai / yahI bhAva ' syAdvAda ' ke antargata ' syAt / ( avyaya ) pada kA hai| vastu ke eka aMga yA aMza kA vicAra aparyApta hogaa| usake aneka aMgI para dRSTi DAlI jAya, tabhI usakA barAbara bodha hogaa| amuka viSaya ke lie eka manuSa jo kaha rahA hai, usase bhinna, dUsarA manuSya kaha rahA hai, aisI hAlata meM una donoM ke dRSTi-binduoM ko samajhane kI jarUrata hai / donoM ke dRSTi-bindu bhinna hone para bhI saMgata ho sakate haiM yA nahIM ? aura taba donoM ke kathana bhinna hone para bhI samanvita ho sakate haiM yA nahIM ? yaha socane kI jarUrata hai| isa taraha kI jo parAmarza-kalA, isIkA nAma hai syAvAda / eka ne dRdha ko rAbiyata ke lie hAnikAraka batalAyA aura dUsare ne usako lAbhadAyaka kahaH / aba ina donoM ke vinduoM ko na samajhA jAya, to ye dAnA eka mare ko apane apane kathana se virUddhavAdI mAneMge / aura phira isake pariNAmasvarUpa, una donoM meM virodha bar3hegA / parantu jaba eka-dUsare kI dRSTi ko samajha liyA jAya ki dUdha ko hAnikAraka batAnevAlA zarIra kI kisa rugNa avasthA ke lie usako hAnikAraka batalAtA hai, aura lAbhakAraka kahanevAlA kisa dazA meM lAbhakAraka kahatA hai, to una do kathanoM kI bara saMgati ho jaaygii| eka cIja eka

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32 . [jainasiddhAnta-. meM upayogI hotI hai, to dUsarI avasthA meM anupayogI athavA hAnikAraka hotI hai to isa taraha kI bhinna bhinna apekSA se eka hI cIja ko upayogI aura anupayogI kahanA kyA asaMgata hogA ? kisI ne annadAna ko zreSTha batalAyA, to dUsare ne vidyAdAna ko, tIsare ne jaladAna ko aura cauthe ne auSadhadAna ko; parantu ina bhinna bhinna matoM ko bhinna bhinna apekSA se vicArA jAya to ina saba kI saMgati ho sakatI hai| kaunasA dAna baDA ? isakA eka hI javAba hai ki jisa samaya jisakI jarUrata / anna kI AvazyakatA meM annadAna bar3A, aura vidyA ke mauke para vidyAdAna bar3A / tRSArta ke lie jala-dAna bar3A aura rogAta ke lie auSadhadAna / isa prakAra bhinna bhinna apekSATioM se vastu kA yA bhinna bhinna matoM kA abalokana karanA sthAdvAda sikhAtA hai / isa * cAvI ' kA upayoga karanA manuSya yadi sIkhe-kyA rAjakAraNa meM aura kyA sAmAjika prakaraNa meM, kyA dhArmika viSaya meM aura kyA vyavahAra meM, to usakA vaiyaktika, sAmAjika, rASTrIya aura dhArmika jIvana bahuta sarala ho jAyagA / vyartha ke kaI kalahoM meM yaha jagat DUbA hai aura duHkhI ho rahA hai| isa anekAntavAhinI mImAMsA se kaI kalahoM kA anta A sakatA hai aura manuSya-jAti meM paraspara saumanasya sthApita ho sakatA hai| vyavahAra meM manuSya svArthavaza ho kara haTha, durAgraha aura anIti kare, yaha dekhate haiM, parantu dhArmika aura dArzanika prakaraNa meM isa anekAntadRSTi' kI mahAn cAvI se jaba matabhedoM kI saMgati kI jA sakatI hai, phira kyoM vaha haTha ko poSa rahA hai aura virodhavRtti ko bar3hA rahA hai ? dvaitAdvaita kA jhagar3A kAI ko ? jar3a aura cetana isa tattva-dvaita se dvaitavAda hai; aura AtmabhAvanA ke lie advaitavAda hai| kyoMki jagamoha se uparata ho kara

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A -- AAR 33 digdarzana ] . eka zuddha Atma-tatva meM nirata honA yahI usakA Adarza hai / isa mahAna aura ucca Adarza kI dRSTi se vaha kitanA upayukta hai yaha spaSTa hI hai / vaidika dArzanikoM ne pharamAyA hai ki-" sadasa yAmanirvacanIyaM jagat "-jagata na kevala sadrUpa hai, aura na kevala asadpa hai, kintu sadasad-ubhayarUpa hai, ata eva vaha anirvacanIya hai / yaha anekAntadarzana nahIM to aura kyA hai ? sva-bhAva se sat aura para-bhAva se asat , athavA vyaktirUpa se asat aura zaktirUpa se sat kisako nahIM mAnanA par3atA ? mUla dravya mRttikA ke kaI pAtra banate haiN| eka pAtra phUTa jAtA hai aura usameM se dUsarA banatA hai, taba bhI mUla dravya ( mRttikA ) jyoM kA tyoM hI hai| yaha kyA batalAtA hai ? yahI ki mUla dravya (mRttikA) kI apekSA se nityatA aura [ nAnA AkAra ke pAtra phUTate haiM aura banate haiM-isa ] AkArapariNAma-vaividhya kI apekSA anityatA / ataH isa nityAnityavAda ko kauna maMjUra nahIM karegA ? kyA naiyAyikoM aura vaizeSikoM ne paramANurUpa pRthvI ko nitya aura kAryarUpa pRthvI ko anitya nahIM mAnA hai ? kyA yaha syAdvAda kA AzrayaNa nahIM ? Adhunika vaijJAnikoM kA bhI yahI mata hai ki-" mUlaprakRtyA yadihAsti nityaM tadeva pryaayvshaadnitym"| isa taraha ekAtmavAda--nAnAtmavAda, kartRtvavAda-akartRtvavAda, IzvarasambandhI sAkAravAda-nirAkAravAda, AtmasambandhI dehaparimANavAdavaibhavavAda, aura kSaNikavAda vagairaha jitane dArzanika carcA ke dhAma haiM sabakA samanvaya yaha syAdvAda-darzana kara degA, cAhie sirpha milana kI bhaavnaa| x lekhaka kI " anekAnta-vibhUti' meM kA zlokArdha / * dekho ! isI lekhaka kI viracita 'anekAnta-vibhUti' (dvaatriNshikaa)|

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- 34 [janAMsaddhAntazrImAn zaMkarAcAryajI mahArAja ne " naikasminnasambhavAt " isa brahmasUtra se yaha samajha kara ki eka meM viruddha dharmoM kA honA asambhava hai, apane bhASya meM sthAdvAda kA khaMDana karane kA prayatna kiyA hai / parantu Upara ke vivecana se sujJa pAThakoM ko vidita ho gayA hogA ki sthAdvAda eka aisI polisI hai, aisI vicArazodhaka aura vastuvyavasthApaka dRSTi hai ki usa jIvanavyApI evaM jIvanopayogI naisargika siddhAnta kA virodha ho hI nahIM sakatA hai / vaha hameM, vastu kA avalokana kaise karanA yaha sikhAtA hai / isake phalasvarUpa, hamArI ghaTi vizAla banatI hai aura manovRtti udAra / yaha vaha siddhAnta hai, jo bhinna bhinna dArzanikoM ko, unake anyonya viruddha dIkhate hue matoM kA samanvaya kara, eka kendra para lAne kA sAmartha rakhatA hai / isa nIti kI badolata, manuSya kA matAvezajanita mAnasa kAluSya dhula jAtA hai aura jIvana-maMgala kA sAdhanabhUta samabhAva use prApta hAtA hai| yaha nIti hamArI, samagra prajA kI jIvana-zAnti ke lie kitanI upayogI hai yaha vicAraka sajjana bahuta AsAnI se samajha sakate haiM / jarA socane kI bAta hai ki sAMkhya ne sattva, rajasa aura tamasa ina viruddha guNoM ko prakRti meM kaise saMgata kiyA ? bhaTTa aura murAri ne vastu ko jAti--vyakti-- ubhayAtmaka kyoM maMjUra rakkhA ? mahAna pataJjaline [yogabhUtra ke tIsare pAda meMx] vastugata dharmapariNAma, lakSaNapariNAma aura avasthApariNAma kA vyAkhyAna kara ke anakAntavAda kA AzrayaNa kiyA hai yA nahIM ? brahma ko vyavahAra se baddha aura paramArtha se abaddha batAnevAle vedAntI ko syAdvAda kA anuyAyI honA paDA yA nahIM ? sIdhI bAta hai ki: x etena bhUtendriyeSu dharmalakSaNAvasthApariNAmA vyAkhyAtAH // 13 //

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- digdarzana ] . * 35 kasyacid guNakRd dugdhaM doSakAra ca kasyacit / ekasyApi dazAbhede, syAdvAdo'yaM prakAzate // upayogo sa evArtho'nupayogo ca kAhIMcat / avasthAbhedamAzritya, syAdvAdo'yaM prakAzate / ekameva bhaveda vastu hAnikRllAbhakAri ca / avasthAbhedamAzritya, syAdvAdo'yaM prakAzate // [etallekhaka-viracita] eka vastu meM viruddha dharmoM kA abhyupagama yadi eka hI dRSTi-bindu (Stand-point) se kiyA jAya, taba to jarUra vaha dUSita kahA jaaygaa| parantu yadi judA judA dRSTi--bindu se bhinna bhinna tatva eka vastu meM ghaTita ho sakate ho, to unheM kyoM na kabUla rakkhA jAya ? putra jisako pitA samajhatA hai usI vyakti ko usakA bApa putra samajhatA hai| yaha kyoM ghaTita hotA hai ? bAta yaha hai ki eka hI vyAkta kI ina donoM bAtoM tarapha apekSA eka nahIM hai, kintu donoM tarapha kI apekSAe~ alaga alaga haiM / yahI kAraNa hai ki unheM ghaTita mAnA jAtA hai / isI taraha, eka hI vastu meM sat aura asat, evaM nitya aura anitya eka hI apekSA se yadi mAne jAte, taba to jarUra vaha mantavya dUSita ThaharatA / parantu jaba sat mAnanA eka dRSTi se hai aura asat mAnanA dUsarI dRSTi se hai, evaM nitya mAnanA eka apekSA se hai aura anitya mAnanA dUsarI apekSA se hai, taba isameM kyA Apatti hai ? vastu anekapradezAtmaka hai, yAnI usakI aneka sthitiyA~ haiM, ataH usake nirUpaNa meM ekAMgI apekSAdRSTi paryApta nahIM hogI, bhinna bhinna dRSTioM se hI usakA ThIka ThIka nirUpaNa zakya hai| taba isa prakAra, vividha-apekSA-dvArA vastu ke vizAla nirUpaNa kI-vastu ke

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36 (jainasiddhAntavizAla avalokana kI avagaNanA karanA kyA koI sahRdaya pasanda karegA ? syAdvAda kI avagaNanA karanA sacamuca isI vizAla avalokana kI avagaNanA karanA hai / isa bAta ko, gujarAta ke suprasiddha vidvAna AnandazaMkara bApubhAI dhruva yadA tadA apane vyAkhyAnoM meM bar3I spaSTatA se samajhAyA karate haiN| unhoMne apane eka vyAkhyAna meM, maharSi zrI zaMkarAcAryajI ke syAdvAdaviruddha AkSepa ke sambandha meM yaha spaSTa kahA thA ki, vaha usa siddhAnta ke yathArtha aura vAstavika rahasya se saMgati nahIM rakhatA / kAzI ke mahAmahopAdhyAya zrI rAmamizrazAstrI ne apane eka vyAkhyAna meM, syAdvAda ko eka mahAna 'kilA ' kI upamA de kara usakI mahAna upayogitA kA samarthana kiyA thA / gur3a kaphakArI hai aura suMTha pittAvahaH isI taraha ekAMgI dRSTi bhI dUSita hai / parantu gur3a aura suMTha kA sammizraNa kiyA jAya, taba usameM koI doSa nahIM rahatA; vahI bAta aneAMga-dRSTi ke lie bhI hai / astu / aba ahiMsA kI tarapha jarA dRSTipAta kara lU~ / ahiMsA yaha to koI bhI taTastha vidvAna svIkAra karegA ki ahiMsA tatva kA vikAsa sabase adhika jainadarzana meM huA hai| jainadarzana kI ahiMsA manuSya, pazu-pakSI aura kIr3e-makor3e taka hI sImita nahIM hai, parantu usakA kSetra-vistAra aura adhika Age bar3hA huA hai / jaina tattvajJAna itanA Age bar3hA huA hai ki vaha pRthvI, jala aura vanaspati ko bhI, evaM agni tathA vAyu ko bhI jIvamaya mAnatA hai / tamAma AkAza susUkSma jIvoM se bharA hai aisA jainadarzana kA mantavya hai,

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digdarzana ] . 37. jisako Adhunika vaijJAnika bhI mAnate haiN| Adhunika vaijJAnikoM ko eka 'theksasa' nAmaka sUkSma prANI kI zodha lagI hai, jo eka suI ke agra bhAga para eka lAkha taka saralatApUrvaka baiTha sakate haiM / suprasiddha bhAratIya vaijJAnika jagadIzacandra bojha ne vanaspati ke paudhoM para prayoga kara ke yaha pramANita kiyA hai ki unameM bhI saMjJAe~--vedanAe~ ( Feelings ) haiM / ye bAteM Aja vaijJAnika prayogoM se pramANita kI jAtI haiM, parantu jainadarzana ne inheM hajAroM varSa pahale jAhira kara diyA hai-usa vakta-jaba ki yantra-sAdhana kA AvirbhAva na thA; aise yuga meM tIrthaMkaroM ne apane AtmajJAna-bala se ina bAtoM ko prakAza meM rakkhA thA / iTAliyana vidvAn DA. ela. pI. TesiTorI ne jainadarzana ko bahuta U~cI paMkti para rakhate hue yaha kahA thA ki-'isake [jainadarzana ke ] mukhya tattva vijJAnazAstra ke AdhAra para race hue haiN| aura jyoM jyoM padArtha-vijJAna Age bar3hatA jAtA hai, jainadharma ke siddhAntoM ko siddha karatA hai"| ___ ahiMsA kA artha hiMsA na karanA aisA kevala niSedhapara ( Negative) nahIM hai, kintu use vidhAyaka artha [ Positive form ] meM bhI samajhanA caahie| isa artha meM ahiMsA kA artha sadbhAva, sevA, dayA, sadvRtti, anukampA, upakAra hotA hai Ahimsa in its positive form means the largest .. love, the highest sympathy, the greatest charity. .. yaha samajhanA muzkila na hogA ki yaha mahAna tatsa manuSyajAti meM jitanA hI adhika vikasita hotA hai utanA hI usameM pArasparika sadbhAva bar3hatA hai| yaha eka aisA balavAna siddhAnta hai, jo jagata

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38 [jainasiddhAntakI manuSya jAti ko eka premasUtra meM saMgaThita karane kA sAmarthya rakhatA hai| yahI vizvazAnti kA sUtradhAra hai| jahA~ isakA anAdara hai usa deza kI prajA ko sukha kahA~ ? zAnti kahA~ ? vahA~ to 'mAtsya ' nyAya apanA aDDA jamAtA hai aura azAnti ke bhISaNa vAtAvaraNa meM prajA tobA pukAratI hai| mujhe yahA~ sUcita karanA cAhie ki ahiMsA kA artha koI kAyaratA yA nirbalatA na kare / jaise hiMsA ke sAtha ahiMsA kA virodha hai, vaise, kAyaratA ke sAtha bhI ahiMsA kA virodha hai / ahiMsA kAyaroM kA dharma nahIM hai, vaha bahAdUra kA pavitra atha ca amogha zastra hai| duzmana yA aniSTakArI ke prati bhI apane citta meM krodha kI uttejanA na hone denA aura sajJAna ( wise ) vRtti se apane mana ko kAbU meM, zAnti ( equanimity ) meM rakhanA, aura, vizeSatA meM, usake hitacintaka aura zubhecchaka bananA vaha sAdhAraNa bAta nahIM hai / sArA saMsAra-kyA kAyara aura kyA vIra-apane virodhI ke prati ekadama hI uttejita aura azAnta ho uThatA hai| yaha to mAnasa cApala kI svAbhAvika bAta hai / yaha jagatabhara kA pracalita vAtAvaraNa hai| isa sAmAnya jagatpravAha ke viruddha jo antaHkaraNa apane virodhI ke prati bhI udAra bane-usake lie bhI zubhacintaka bane, vaha kitanA ucca, sAtvika, dhIra aura jJAnI honA cAhie yaha sujJa pAThaka soca sakate haiN| isase yaha spaSTa ho jAtA hai ki adhika bala kidhara apekSita hai--hiMsAvRtti meM yA ahiMsAvRtti meM ? acchA, aba isakA lakSaNa bhI dekhanA cAhie / jaina maharSi umAsvAti ne apane ' tatvArthasUtra ' meM hiMsA kA lakSaNa batalAyA hai: "pramattayogAt prANavyaparopaNaM hiNsaa|"

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digdarzana ]. 39 / ____ arthAt-pramAda se ( pramAda meM kevala asAvadhAnI hI nahIM lI jAtI; krodha, lobha, vaira-virodha vagairaha ( Passions ) kA bhI samAveza hai ) prANaviyoga karanA hiMsA hai| isakA artha yaha nahIM hai ki prANaviyoga hI hiMsA hai| dUsare ko zArIrika yA mAnasika kleza pahu~cAnA bhI hiMsA hai / itanA hI nahIM, manasA parApakAra kA vicAramAtra karanA yaha bhI hiMsA meM zAmila hai| kyoMki yaha saba pramAda-sambhUta hai / ata eva viSaya-- spaSTIkaraNa ke lie dharmAcAryoM ne hiMsA ko mAnasika, vAcika aura zArIrika isa prakAra trividha rUpa se varNita kiyA hai| matalaba ki prANavyaparopaNa yA prANasaMkleza kI kriyA ho yA na ho, jahA~ pramattavRtti hai vahA~ hiMsA hai; aura isake viparIta, jahA~ pramatta yoga nahIM hai aura bhalI vRtti hai, jaise ki DaoNkTara kA oparezana, vahA~, tAtkAlika adhika kaSTaprada sthiti hote hue bhI hiMsA nahIM hai| ____ yaha barAbara hai ki ahiMsA kA jitanA U~cA Adarza hai utanA usakA pUrNarUpa se pAlana karanA zakya nahIM / mahAn santa ke lie bhale hI vaha zakya ho, parantu sAmAnya jagat ke lie zakya nahIM / isIlie jaina zAstrane ahiMsA Adi ko mahAvrata aura aNuvrata meM vibhakta kara ke mahAvrata ko sAdhu ke aura aNuvrata ko gRhastha ke adhikAra meM rakkhA hai| mahAvratoM kI mahattA ke sambandha meM maharSi pataJjaline bhI apane yogasUtra meM [dvitIya pAda meM ] pharamAyA hai ki:... "jAtidezakAlasamayAnavacchinnAH sArvabhaumA mahAvratam // 31 // "

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- 40 [ jainasiddhAntaarthAt-jAti, deza, kAla aura samaya se aniyantrita aise sArvabhauma ahiMsA Adi vrata mahAvrata haiM / ___ yaha sarvavirata santoM ke lie hai / gRhasthoM ke lie jainazAstra ne ahiMsA kI sImA isa taraha aMkita kI hai ki-'niraparAdhI sthUla [ ' trasa '-Mobile ] jIvoM ko jAnabujha kara na mArU~ ' / aba vAcaka mahAzaya soca sakate haiM ki itanI saMkucita ahiMsA kA anusaraNa gRhasthAzrama ke vyavahAra meM kyA koI aDacana DAla sakatA hai ? ahiMsAviSayaka isa saMkoca ko vicArapUrvaka dekhA jAya to mAlUma hogA ki isameM aparAdhI ko samucita zikSA karanA varjita nahIM huA aura ghara--makAna bAMdhanA tathA kRSi-vANijya Adi vyavasAya niSiddha nahIM huA / aba Apa dekha sakate haiM ki cAhe rAjA ho yA pulisa--aphasara ho, vepArI ho yA sainika ho, kRSaka ho yA hajAma ho, kisI ke lie bhI jainadharma kA anusaraNa azakya raha sakatA hai ? saba apanI apanI paristhiti meM isa dharma kA ucita anusaraNa barAbara kara sakate haiM / ahiMsA kI yA dUsarI kisI bAta kI aisI koI sakhtAI nahIM hai jo jainadharma ke anusaraNa meM kisI vyakti ko aDacanarUpa ho ske| eka vidvAna ne kahA hai: "Ahimsa is perfectly consistent with social and temporal progress of the highest order, with the life of a king, a warrior, a merchant, a factoryowner and a tiller of the soil. Everybody in any and every station of life can practise Ahimsa iu such a degree and to such an extent as his

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digdarzana ] special circumstances allow. It does not debar the Jainas from taking up arms in defence of justice and righteousness, to protect the weak from the tyrannical and to enforce the observance of solemn treaties and sacred pledges. It only prohibits them from aggressive militarism, from want on bloodshed and from acts of brutal cruelty." pUrvakAla meM jaina rAjA, mahArAjA, cakravartI aura jaina mantrI kaI ho gae haiM jinakI zaurya-gAthAe~ itihAsa ke pRSThoM ko alaMkRta kara rahI haiM / pake jaina hote hue bhI unhoMne deza kI rakSA ke lie, prajA ke hita ke lie raNa-maidAna meM bar3e bar3e jaMga khele haiN| gujarAta kA pakkA jaina rAjA 'kumArapAla' eka tarapha ucca ahiMsAdharmI thA, to dUsarI tarapha vaisA hI balavAn yoddhA thaa| usane kitane yuddha kie aura unameM apane zaurya-bala se phateha pAkara deza kA mukha kaise ujjvala rakkhA yaha usake aitihAsika jIvana-granthoM ko dekhane se spaSTa hogaa| deza kI avanati kA kalaMka jaina dharma yA usakI ahiMsA para maDhanA sarAsara anyAya hI hogA / jaina rAjA ke zAsana meM aura khAsa kara usakI ahiMsApriyatA kI badaulata deza kI avanati kA sUtrapAta huA ho aisA itihAsa meM kahIM para bhI Apa ko na milegaa| jarA dhyAna dIjie ki itihAsa-prasiddha vastupAlatejapAla, vimalazAha, pethaDazAha, bhAmAzAha, cAMpAzAha, muMjAla, udayana vagairaha jaina mantrioM aura rAjyakarmAdhikArioM ke mahAn vIracarita Aja bhI hamAre lie kitane sphUrtidAyaka aura rASTrabhakti ke preraka aura zikSaka haiM ? . mukhyatayA usI hiMsA ko jainadarzana meM tiraskRta kiyA hai jo

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- . 42 * * . [ jainasiddhAntaadhamavAsanA-mUlaka ho-nIcasvArtha-prerita ho| bAkI, gRhasthAzramocita kartavya-pAlana ke anusandhAna meM, yadi koI cora, DAkU, guMDA yA badamAza AkramaNa karatA ghusa Ave, to usa vakta usakA samucita sAmanA karanA avazya ucita hai / use kauna niSiddha batalAyagA ? usa samaya jo manuSya apanI kAyaratA ko chipAne ke lie apane ko ahiMsA ke kRtrima prAvaraNa se lapeTatA hai, vaha niHsandeha, ahiMsA bhagavatI ko badanAma karatA hai / 'kSatriyAH zastrapANaya: dUsare para julma gujArane ke lie nahIM haiM, kintu deza kI, prajA kI, nyAya kI aura dIna-hIna-anAtha-garIba-pIDita prANioM kI rakSA ke lie haiN| aise nyAyasampanna, prazamAbharaNabhUtaparAkramazAlI nara-vIroM ke zastra praharaNa-sajja kara-kamala gRhasthAzrama kI dRSTi se jarUra deza ke alaMkArarUpa haiM / parantu dharma ke nAma para deva-devI ke Age aura yajJAdi meM jo hiMsAcaraNa kA pracalana thA aura aba bhI hai, usako jaina dharma ne atyanta nindita aura garhita ghoSita kiyA haiM, aura sAtha hI usa dUSita prathA ko miTAne kI dizA meM usakI satata calatI rahI prayatna-paramparA ko bahuta kucha saphalatA bhI prApta huI hai| yaha to saba koI jAnate haiM ki ahiMsA ke pracArakoM meM bhagavAn mahAvIra kA pramukha sthAna hai / unake samakAlika pUjya maharSi buddha kA bhI tatsambandhI prayatna mahAn stutya aura ullekhanIya hai / parantu mahAtmA buddha ke avasAna ke bAda unakA ahiMsA-zAsana kramazaH adhikAdhika giratA calA, jaba, bhagavAn mahAvIra kI saMghavyavasthA aura zAsanapaddhati itanI vyavasthita thI ki unakI avicchinna paramparA meM ahiMsA kA zAsana khUba hI dRr3ha rahA hai| itanA hI nahIM, bhagavAna mahAvIra ke nirvANa ke bAda bhI unakI avicchinna aura vyavasthita paTTa-paramparA meM Aja taka jo prabhAvazAlI AcArya, upAdhyAya aura muni hue haiM unake dvArA aura unake bhakta narezoM,

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SOLUMAR digdarzana amAtyoM aura dhI-zrI-adhikArasampanna gRhasthoM ke dvArA ahiMsApoSaka prayatna uttarottara barAbara hotA rahA hai| ina (jaina) sAdhuoM kA pravAsa aura upadeza-pracAra pichale jamAne meM gujarAta, mAravAr3a Adi meM jyAdaha rahA hai / yahI kAraNa hai ki una dezoM meM ahiMsA kA vAtAvaraNa Aja bhI adhikAMza puSTa rUpa meM dikhAI detA hai| bhArata kI gaurava-mUrti lokamAnya tilaka ne eka vakta apane vyAkhyAna meM kahA thA ki-'ahiMsA paramo dharmaH' kA asara brAhmaNa-dharma para bar3A jabaradasta par3A hai, arthAt yajJAdi meM pazuhiMsA jo hotI thI, vaha Aja kala nahIM hotI, yaha jaina dharma kI brAhmaNa-dharma para bar3I bhArI chApa hai / brAhmaNa-dharma meM se hiMsA ke ghora pAtaka ko haTAne kA zreya jaina dharma ko hai| naujIyana vidvAn DaoN. sTInakono kahate haiM:-- 'Aja bhI ahiMsA kI zakti pUrNa rUpa se jAgRta hai| jahA~ kahIM bhAratIya vicAra aura bhAratIya sabhyatA ne praveza kiyA hai, vahA~ sadaiva bhArata kA yahI sandeza rahA hai / yaha to saMsAra ko bhArata kA gaganabhedI sandeza hai / merA vizvAsa hai ki pitRbhUmi bhArata ke bhAvI bhAgya meM kucha bhI honA nirmita ho, parantu bhAratIyoM kA yaha siddhAnta sadaiva akhaMDa rahegA' / astu aba maiM cAhatA hU~ ki jainasAhityaviSayaka bhI jarA sUcana kara lU~ jainasAhitya ___ vinA atizayokti ke maiM yaha kaha sakatA hU~ ki, jainasAhitya jaba se prakAza meM Ane lagA hai, taba se deza-videza ke abhyAsI vidvAn usa para bar3e mugdha hone lage haiM / jainoM kI Agama-bhASA ' ardhamAgadhI' hai / usameM AgamoM ke sivAya aura bhI bahuta vipula vAGmaya hai /

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* [jainasiddhAntaDaoN. harmana jekobI ke udgAra haiM kiH " Had there not been Jaina books belonging to the Prakrita literature, we should not be able now to form an idea of what Prakrita literature was, which once was the rival of Sanskrita literature and certainly more popular than Sanskrita literature......We are much indebted to the Jainas for all the glimpses we get of the popular _Prakrita literature." saMskRta meM vyAkaraNa, kAvya, sAhitya, alaMkAra, nyAya, vaidyaka, jyotiSa aura dhArmika evaM dArzanika vagairaha aneka viSayoM kI sAhitya-samRddhi bar3e hI vistRta pramANa meM hai / jarmana DaoN. harTala kA kahanA hai ki: "Now what would Sanskrita poetry be without the large Sanskrita literature of the Jain as I The more I learn to know it, the more my admiration rises." arthAt-jainoM ke mahAn saMskRta-sAhitya . ke vinA saMskRtakavitA kyA rahegI ? isa viSaya meM mujhe jyoM jyoM adhika jAnane kA milatA hai, tyoM tyoM merA sAzcarya Ananda bar3hatA jAtA hai / saMskRta-prAkRta sivAya gujarAtI, hindI aura tAmila Adi bhASAoM meM bhI puSkala jainasAhitya hai| DaoN0 harTala sAhaba kahate haiM: __" They ( Jainas) are the creators of very extensive popular literature." arthAt- jaina bahuta vizAla loka-bhogya sAhitya ke sraSTA haiM / pATaNa, jesalamera, khaMbhAta aura baroDA Adi sthaloM ke jaina grantha-bhaMDAra aba bhI vipula sAhitya-lakSmI se. bhare par3e haiN|

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- - digdarzana * 45 pUrvakAla ke mahAn prabhAvazAlI jaina AcAryoM aura zramaNoM kI pracaMDa vidvattA, mahAn granthakAritA aura jvalanta jJAna-bhakti kA yaha pariNAma hai| una udAra santoM ne jainetaroM ke bhI nyAya-vyAkaraNasAhityAdiviSayaka saMskRta granthoM para TIkA-vRtti-TippaNiyA~ racakara unake paThana-pAThana kA mArga sarala kara diyA hai| jaina granthabhaMDAroM meM jaina granthoM ke sAtha jainetara granthoM kA bhI saMrakSaNa jaina loga karate rahe haiN| itihAsa-kalA bhI jainoM kI apUrva hai / gujarAta ke itihAsa kA mUla jaina itihAsa meM hai / itanA hI nahIM, gujarAta ke itihAsa ke saMrakSaNa kA zreya bhI jainoM ko diyA jAya to bhI anucita na hogaa| aneka prAcIna zilAlekhoM, paTTakoM, mUrtioM, granthoM, sikkoM aura tIrthasthAnoM meM jaina itihAsa kI cIjeM bahuta pracura pramANa meM upalabdha hotI haiM / jaina rAjA khAravela kI guphAe~, pAbU para kA AzcaryapUrNa nakazIkAma, zatrujaya parvata para ke mandira aura jainoM kA sthApatya ye saba zilpa-kalA ke zreSTha namUne haiM, aura jainoM kI zilpa-kalA-priyatA kitanI hada taka thI isakI kalpanA meM vicAraka draSTAoM ko nimagna banA dete haiN| jainadharma kI pavitra aura vyApaka saMsthA priya sajjano ! aba maiM upasaMhAra para AU~ usake pahale aura eka bAta kaha duuN| dekhie, satya hamezAM eka (Universal) hai, alaga alaga x nhiiN| aura satya hI dharma hai, ata eva vaha eka hI hai, aneka nahIM ho sktaa| use apane sthApaka kI bhI jarUrata ___x " Eternal truth is one, but it is reflected in the minds of the singers.',

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- ___ [jainasiddhAntanahIM / ataH na usakI Adi ho sakatI hai aura na anta hI / isase yaha spaSTa hai ki dharma ekIkaraNa-vidhAyaka zaktirUpa hI honA cAhie, nahIM ki bhedavidhAyaka phekTara / usakA akRtrima svAbhAvika zuddha satya hI usakA sabase bar3A AkarSaNa hai / niHsandeha, usakI saMsthA, dhArmika bhedaka bhinnatAoM ko miTA kara vizvavandhutta kI sthApanA ke lie hI hotI hai| yahI usakA lakSya-bindu hogaa| isa dRSTi se jaba jainadharma kI AlocanA karate haiM, taba mAlUma hotA hai ki vaha usakA upadeza [ Preaching ] hai, jisane vItarAgatva kI pUrNa siddhi se kevalajJAna [ Omniscience ] ko prApta kara ke pIche usako prakAzita kiyA hai / asatya kA praveza vahA~ sambhavita hai, jahA~ rAga-dveSa-moha haiM / parantu jo ina doSoM ke Upara uThA hai aura jisane pUrNapAvitryadvArA pUrNa vimala jJAna prApta kiyA hai, usake tattvaprakAzana meM asatya kA sambhava kaisA ? bhagavAn jina ne ' ucca' kahalAte hue aura 'nIca' kahalAte hue-sabako samAna rUpa se upadeza kiyA hai| usa upadeza kA dvAra deza-jAti-kula-sampradAyasambandhI kisI prakAra ke bheda vinA, saba ke lie khullA rahatA hai / isa hetu se jaina dharma ko yadi jagadgAmI--vizvavyApI [Cosmopolitan] dharma kahA jAya to asaMgati yA atyukti na hogii| cora, DAkU, zikArI, kasAI vagairaha bhayaMkara nIca, pApI aura badamAza loMgoM ne jaba jaina dharma kI mukhya zikSAprema aura anukampA, dayA aura sevA ko sIkhA aura apane jIvana meM unheM utArA, taba ve bhI apanA AtmoddhAra kara sake / jaina dharma jina kA upadeza hai, aura saba jinoM kA dharmopadeza ekarUpa hI hotA hai| isalie yaha spaSTa hai ki uttarottara jina pUrva-pUrvajinaprakAzita dharma ko puSTa karate haiN| aisI usakI vizada paramparA hai--

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farasita ] Good will to all and ill will to none is the one distinguishing feature of Jainism. Its simple teachings such as to abstain from evil thoughts, words and deeds, and to cherish universal love, can be easily attractive of any one who has com mon sense. eka vidvAna ne jainadharma kI ucca aura vizada paddhati ke sambandha meM ullekha karate hue likhA hai kiH " In Jainism there is neither promise nor persuasion, neither flattery nor frightening. Conversion by coercion, by temptations, by deceit or by terrorising is not a point of faith in Jainism. The thunder of Zeus, the prospect of Houris, the tortures of hell form no forces to draw a soul to Jainism. Its truth is universal. It is the most ancient and the most thorough system of Rationalism in the world. It is a sober truth, propounded after deep and deliberate consideration." zrImAn jI. esa. khAparDe mahAzaya ne kahA thA: "The Karma philosophy and the Jaina ethical code demonstrate that the Jainas have been an eminently democratic people, highly independent in thought and character, with no spiritual or temporal fetters to keep them cribbed, cabinned and confined.', upasaMhAra mitro ! aba isa lekha ko samApta karate hue jo antima zabda

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48 [jainasiddhAntamaiM kahanA cAhatA hU~ vaha yaha hai ki, jamAnA aba yaha A gayA hai ki hameM dhArmika saMkucitatA ko dUra kara eka-dUsare ke dharma kA Adara karanA sIkhanA caahie| dhArmika jhagar3e hamane bahuta kie, aura isase hamArI, hamAre deza kI kitanI durgati huI hai yaha Apa soca sakate haiM / aba ina sAmpradAyika yA kaumI kalahoM ko miTA kara hama saba ko sacce bandhubhAva ke mahAn sUtra meM Abaddha honA caahie| sAmpradAyika bhinnatA hamAre pArasparika saumanasya aura suhRdbhAva meM vighnarUpa na bane isakA hameM pUrNa khayAla rakhanA caahie| tabhI hamArA saccA saMgaThana hogA aura hamArI sAmudAyika zakti bar3hegI; aura tabhI hama apane rASTrIya dhyeya ko siddha kara skeNge| ____ "svadharbha nidhanaM zreyaH paradharmo bhayAvahaH" kA saMkucita artha, jo ki sAmudAyika-zakti-saMgaThana kA kaTTara duzmana hai, choDa kara, 'svadharma' kA artha Atma-dharma ( spiritual duties), aura 'paradharma' kA artha jar3a-moha athavA viSaya-dAsya karanA cAhie / yahI vAstavika artha hai / aura isI ko dRSTi-sammukha rakha kara calane meM hamArI unnati hai / sAmAnya sAvalaukika dharma hai: " paJcaitAni pavitrANi sarveSAM dharmacAriNAm / ahiMsA satyamasteyaM brhmcrymlubdhtaa||" basa, isa vizva-dharma kI udghoSaNA ko hama apane hRdaya para aMkita kareM ! aura apane jIvana meM vizvaprema ke mahAn Adarza kA vikAsa karate hue Age bar3he ! OM zAntiH ! tA. 15-4-37

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In the fundamental identity of all religions we must seek our refuge if we desire to advance spiritually.