Jaino Ka Itihas Darshan Vyavahar Evam Vaignanik Adhar

Author(s): Chhaganlal Jain, Santosh Jain, Tara Jain
Publisher: Rajasthani Granthagar
Catalog link: https://jainqq.org/explore/002322/1

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jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra chaganalAla jaina (Retd. I.A.S.), DaoN. saMtoSa jaina, DaoN.tArA jaina

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arham 21 jUna 2013 usa lekhana kA mahatva hotA hai, jo satyAdhArita aura dUsaroM kA pathadarzana karane vAlA hotA hai| zrI chaganalAla jaina dvArA prastuta 'jainoM kA saMkSipta itihAsa, darzana vyavahAra evaM vaijJAnika AdhAra' pustaka pAThakoM kA jJAnavardhana aura pathadarzana karane vAlI siddha ho| zubhAzaMsA jodhapura (rAjasthAna) AcArya mahAzramaNa

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____ jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra chaganalAla jaina sevAnivRtta AI.e.esa. DaoN. zrImatI saMtoSa jaina DaoN. zrImatI tArA jaina rAjasthAnI granthAgAra, jodhapura

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prakAzaka: rAjasthAnIgranthAgAra prakAzaka evaM pustaka vikretA prathama mAlA, gaNeza maMdira ke pAsa, sojatI geTa, jodhapura (rAjasthAna) 2 0291-2657531, 2623933 (0) e-mail : info@rgbooks.net, rgranthagar@satyam.net.in website: www.rgbooks.net *(c) lekhaka * ISBN - 978-81-86103-03-9 * pahalA saMskaraNa : 2013 * mUlya : Rs400.00 (cAra sau rupaye mAtra) rAjasthAnI granthAgAra ke lie TAIpa saiTiMga parihAra DITIpI evaM mudraNa bhArata priMTiMga presa, jodhapura dvArA 'Jaino Ka Sankshipt Itihas, Darshan, Vyavahaar Evam Vegyanik Aadhar' by Chaganlal Jain Publisher: Rajasthani Granthagar, Sojati Gate, Jodhpur (Raj.) First Edition : 2013 Price :Rs400

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2 / / samyag jJAna pradA bhUyAd bhavyAnAm bhakti zAlinI mAtA sarasvatI ke caraNoM meM sAdara smrpit||

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prastAvanA bahuta samaya se eka aise graMtha kI AvazyakatA thI jisameM jainoM kA saMkSipta itihAsa, usakA darzana, AcaraNa, aura vijJAna kI navInatam khojoM ke anusAra usakI vaidhatA, sImAe~ Adi hoN| jisake AdhAra para yaha sAbita ho ki vaha mAnava dharma banane kI yogyatA rakhatA hai tathA vijJAna evaM jaina darzana eka dUsare ke virodhI nahIM, balki sahayogI haiN| isa hetu kula lagabhaga cAra bhAgoM meM lekhoM ko vibhakta kiyA gayA hai| prathama bhAga meM jainoM ke itihAsa kI rUparekhA, hindI, aMgrejI donoM meM, dUsare evaM anya lekha-poravAla, osavAla zrImAla eka haiM evaM eka lekha mahAvIra ke jIvana ke mArmika prasaMgoM para hai| itihAsa ke ina caMda pannoM se hamAre mahAna AcAryoM, unakI raMcanAoM se hama paricita hote haiM tathA mahAvIra ke anuyAyI kahalAne ke sArthaka bhI ho sakate haiN| bAibila va jaina darzana meM ahiMsA sambandhI mahAtmA IsA masIha kI dhAraNAe~ atyanta mArmika evaM mahAvIra kI taraha prabhAvazAlI haiN| jaina darzana para bhinna-bhinna viSayoM para lagabhaga gyAraha lekha prastuta kiye haiM jo navakAra mahAmaMtra, tatvArthasUtra kA saMdeza, pratikramaNa ke mahatvapUrNa tIna sUtra vaMdittu, sakalAharta, ajita zAnti evaM parama zraddheya AcArya rAjendrasurI jI kI aMtima-dezanA ke rUpa meM maya saralArtha evaM zraddhAMjali haiN| isake sAtha tatvArtha kA mUla saMdeza hindI-aMgrejI meM evaM karma-nivAraNa kA saMkSipta chaThA pATha hai maya kucha anya dohoM ke| isake alAvA paramakRpAlu deva zrImad

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prastAvanA/4 pIche haiM evaM vartamAnatA hai ityAdi kA gayA hai| di rAjacandra ke udgAra, samyag darzana, guNasthAna, anekAnta evaM syAdvAda Adi sabhI vargoM ke liye upayogI gyAraha lekha darzana bhAga meM haiN| sabhI vargoM ke lie upayogI dasa lekha AcAra-vyavahAra bhAga meM sammilita haiN| jo sAmpradAyikatA, susaMskAra-anekAnta dRSTi se, zAkAhAra, manuSya janma se nahIM karma se mahAna hotA hai, haiN| gAMdhIjI kI ahiMsA AdhArita rAjanaitika, sAmAjika krAMti, guNAnurAga, meDakAU, barDaphlU (Madcow disease bird flu, Dengue flu) bImAriyoM se katla, Aropita gAyoM, murgiyoM kA katla, guNAnurAga, jaina sAhitya kA vizva para prabhAva Adi haiN| anta meM jaina darzana aura vijJAna kahA~ taka samakakSa, Age yA pIche haiM evaM vartamAna vizva ke liye ina donoM kI eka dUsare ke pUraka rUpa meM AvazyakatA hai ityAdi kA isa graMtha meM donoM bhASA hindI va aMgrejI meM ullekha kiyA gayA hai| vijJAna kI navInatamkhojoM ne jaina darzana ke hajAroM varSa pUrva ghoSita sRSTi ke racayitA, racanA, aNu-paramANu, anekAMta, jIva vikAsa para bahuta hada taka samAnatA pAyI hai| vijJAnAnusAra sUkSmatama jIva bekTIriyA, phaphUMda ke jIva, vAyarasa, proTojoA Adi bhI lAbhaprada evaM hAniprada haiN| inase hI dUdha se dahI banatA hai| pensIlina va anya prabhAvI davAe~ banatI haiN| hamArI aitihAsika upalabdhiyoM ke bAre meM sAmAnyataH ajJAnatA hai| ataH saMkSepa meM yaha lekha usakI pUrti kara skegaa| 'poravAla, osavAla aura zrImAla' kI utpatti ke lekha meM ye jAtiyA~ jainiyoM meM vAstava meM eka hI guru-ziSya dvArA banAI gayIM thIM, aitihAsika pramANoM se darzAyA hai| navakAra mahAmaMtra ke saMdarbha meM isa mahAmaMtra kI viziSTatA ko gaharAI se pandraha pRSThoM meM darzAyA gayA hai| darzana ke strota guNa-sthAna, samyaka-darzana, pratikramaNa-sUtra, vizvastarIya-jaina-sAhitya kA ullekha, mahAvIra ke jIvana ke mArmika prasaMga, zrImad rAjacandra ke udgAra Adi lekhoM meM jaina

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5/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra darzana kI viziSTatA, mahatvapUrNa siddhAnta evaM AcaraNa kI preraNA, anekAnta darzana ityAdi mahatvapUrNa ullekha ina lekhoM meM utArA gayA hai| AcAra-vyavahAra meM jaina darzana evaM hamArI jIvana-paddhati, manuSya, janma se nahIM karma se mahAna hotA hai, ahiMsA aura zAkAhAra, nazAmukta-jIvana, vizva meM pazu, pakSI, vadha aura zAkAhAra hamArA trANa, zreSTha AhAra Adi anya upayogI lekha sammilita kiye gaye haiN| anya lekha vijJAna kI rozanI meM jaina darzana hai| vartamAna yuga meM koI darzana kevala pUjA-paddhati, karmakANDa, devI-devatAoM ke bhaya, bhrama para nahIM cala sakatA jaba taka ki usake siddhAnta prakRti ke poSaNa vanaspati evaM jIva ke vikAsa, mAnava evaM anya jIvoM ke sahaastitva para nirbhara na hoN| jaina darzana kitane sahI arthoM meM vijJAna sammata mAnavatAvAdI dharma hai, prakRti evaM paryAvaraNa ke anukula hai, usake Aloka meM vijJAna bhI kitanA aura vikAsa kara sakatA hai| ekakoziya vAyukAya jIvoM para vijJAna ke AdhAra para upayogI lekha hai| kisa prakAra pradUSaNa hamArI vAyu, pRthvI, pAnI, IMdhana, jIva mAtra ke liye ghAtaka hai, dhyAna dene yogya hai| usakA vijJAna kI navInatama khojoM ke AdhAra para vizleSaNa kiyA gayA hai jo jaina, ajaina samasta vargoM ke lie upayogI hai| jaina-darzana jJAna aura vijJAna tathA samasta jaina sampradAya bhI eka dUsare ke pUraka haiM, virodhI nahIM, sahayogI haiN| jainatva , ahiMsA , satya , anekAMta aura anAsakti para AdhArita gaMbhIra evaM vyApaka dRSTikoNa vAlA darzana hai| mere dvArA ina lekhoM se jaina evaM itara jaina baMdhuoM ko isase avagata karAnA pramukha uddezya rahA hai| kaI lekha aMgrejI meM svataMtra anuvAda ke rUpa meM bhI sAtha-sAtha likha diye haiM ki tAki vartamAna yuga meM kanveMTa meM paDhe chAtra evaM ahindI bhASA-bhASI aMgrejI ke jAnakAra bhI, una se lAbhAnvita hoN|

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prastAvanA/6 isa pustaka ke likhane kI prareNA mujhe zraddheya manizrI riSabhavijayajI ne dI jo mahAprabhAvI haiN| jyotiSAcArya hone ke sAtha-sAtha mahAna tIrtha mohanakher3A ke susaMcAlana meM mukhya bhUmikA nibhAte haiN| maiM unakA hRdaya se AbhArI huuN| natamastaka pUrvaka vaMdanA karatA huuN| anta meM hamAre tristutika saMgha ke udayamAna AcArya zrI ravindrasurI jI ke prati merI sampUrNa kRtajJatA, vaMdanA prakaTa karatA hU~ jo sadA hI jJAnavRddhi meM, jaise mere dvArA tatvArtha sUtra ke hindI, aMgrejI anuvAda pustaka prakAzana meM bhI tathA isa pustaka ke prakAzana ke lie bhI parama sahayogI rahe haiN| anta meM maiM vizeSa AbhAra merI beTiyA~ DaoNkTara saMtoSa jaina, evaM DaoN. tArA jaina ke lie bhI prakaTa karanA cAhatA hU~ jinakI ina lekhoM ke sampAdana meM kAphI bhAgIdArI rahI hai| vAstava meM una sabakA AbhArI hU~ va rahUMgA jo ina lekhoM ko Apa taka pahuMcAne meM sahayogI hoMge aura lAbhAnvita hoNge| vinamratA pUrvaka kamiyoM, (truTiyoM) ke sudhAra ke lie sujhAvoM kI bhI Apase apekSA karatA vinIta chaganalAla jaina

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AzIrvacana OM arham zrI chaganalAla jaina dvArA tatvArtha sUtra jaise maulika graMtha jo samasta Agama ke sAra rUpa meM pahalA saMskRta graMtha hai kA hindI, aMgrejI meM sUtroM kA nikaTatam anuvAda karane kA prazaMsanIya prayAsa kiyA hai| usI krama meM unhoMne tathA unakI putrI DaoN. saMtoSa jaina evaM DaoN. tArA jaina ke sahayoga se jaina itihAsa, jaina darzana vyavahAra evaM jaina darzana tathA vijJAna kA sApekSika sambandha Adi para lagabhaga ikatIsa upayogI lekha likhe haiM; jo unake adhyayanazIlatA, gahana jJAna evaM jijJAsu prakRti evaM zrama sAdhanA ke paricAyaka haiN| zrI jaina, unakI putriyoM evaM parivAra ko maiM hArdika AzIrvAda detA hU~ evaM ina sabake kalyANa kI kAmanA karatA hU~ / ve uttarottara aise punIta prayAsa kreN| mujhe pUrNa vizvAsa hai ki jaina evaM anya samAja kA bauddhika varga inake prayAsa se bahuta lAbhAnvita hogaa| hindI aMgrejI donoM bhASAoM meM kaI mahatvapUrNa lekha haiN| ataH aMgrejI bhASA-bhASI va ahindI bhAI-bahina va samasta pAThakagaNa deza bhara meM jainatva para AdhArita ina lekhoM se lAbhAnvita hoMgeM, AdhyAtma kI ora jIvana meM agrasara hoMge / tristutika saMgha ke AcArya zrI ravindra surI

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I. jainoM kA itihAsa 1 jainoM kA saMkSipta itihAsa 13 2 aitihAsika pramANoM se poravAla osavAla evaM zrImAloM ke eka hone kI puSTi 27 3 mahAvIra ke jIvana ke mArmika prasaMga 38 4 jaina darzana evaM bAIbila meM mahatvapUrNa samAnatA 43 48 viSaya-sUcI 5 Glimpses of History of Jains II. jaina darzana 1 navakAra mahAmaMtra 2 samyak darzana 3 guNa sthAna 65 88 94 102 5 anekAnta evaM syAdvAda 106 6 kharatara tapAgacchIya devAsiya rAIya, pakkhi caumAsiya evaM saMvatsarI zrAvaka pratikramaNa ke pramukha tIna sUtroM para (1) vaMdittu sUtra ( 2 ) sakalArhata evaM ( 3 ) ajita 120 127 7 Gunasthana prakAza zAMti parama kRpAlu deva zrImad rAjacandra ke udgAra

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8 paramazraddheya gurudeva zrImad rAjendrasUrI kI antima dezanAmaya saralArtha evaM zraddhAMjali 132 9 tatvArtha sUtra kI viSayavastu evaM saMdeza 139 10 Message ot Tattvarth Sutra 147 11 karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM.. 155 III. AcAra-vyavahAra 1 jaina darzana evaM hamArI jIvana paddhati (prayoga AdhArita)..181 2 jaina sAhitya kA vizva para prabhAva 3 guNAnurAga 4 zAkAhAra-jagata kA trANa 5 manuSya janma se nahIM karma se mahAna hotA hai 6 susaMskAra anekAnta dRSTi se 7 sAmpradAyikatA 8 nazAmukti zivira eka anubhava 9 An Appraisal of Gandhi and his ideas 10 How can the old age be made happy 185 191 197 201 207 212 218 224 230 235 239 11 Bovine slaughter and bird flu 12 A case for Vegetarianism IV. jaina darzana evaM Adhunika vijJAna 1 jaina dharma evaM Adhunika vijJAna 247 12 Jain Religion and Modern Science 260 3 vijJAna ke anusAra sUkSmatama vAyu kAya ke jIvANuoM kA saMrakSaNa kisa taraha 275

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jainoM kA itihAsa

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jainoM kA saMkSipta itihAsa caubIsa tIrthaMkaroM meM se bhagavAna mahAvIra ko hI aitihAsika puruSa mAnA jA sakatA hai| bauddha graMtha jo buddha ke nirvANa ke tatkAla bAda bane unake anusAra mahAvIra buddha ke samakAlIna the tathA unase 30 varSa pUrva hI pAvApurI meM mokSa sidhAra gaye the| jaina zvetAmbara paramparA anusAra hI mahAvIra ke lagabhaga eka hajAra varSa bAda 'Agama' saMkalita va lipibaddha kiye gaye tathA jo zruti kI paramparA ke anusAra mahAvIra ke samaya se cale A rahe the, unake anusAra varddhamAna mahAvIra kA janma bI.sI. 585 (IsA. pUrva) caitra suda teraha jJAtra kSatriya kula meM vaizAlI kuNDagrAma, vartamAna meM paTanA se 43 kilomITara dUra huA thaa| taba magadha para zreNika aura usake putra kuNika kA rAjya thaa| bauddha-graMthoM ke anusAra taba zAsaka bimbasAra aura usakA putra ajAta zatru thaa| vastutaH 'dasA zruta skaMdha' (jaina) meM pUrA nAma zreNika-bimbasAra likhA huA hai| ___mahAvIra evaM buddha donoM anuyAyiyoM ko "jina" kahate the| "AcArAMga" sUtra evaM "kalpasUtra" meM jainoM ko nirganTha kahA gayA hai| ghora. tapa kara nirgrantha, rAga dveSa rahita banane ke liye bhI "jina" kahalAte the| jainoM ke anusAra unakI aitihAsikatA bauddhoM taka yAnI jainoM kI mahAvIra taka sImita nahIM thI kyoMki mahAvIra ke mAtA-pitA bhI 23 ve tIrthaMkara pArzvanAtha ke anuyAyI the jo mahAvIra se 250 varSa pUrva the| jaina darzana ke paurANika matAnusAra vizva aura jaina dharma donoM anAdi haiN| samasta kAla cakra kA utsarpiNI evaM avasarpiNI donoM

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jainoM kA saMkSipta itihAsa / 14 barAbara arddha cakroM meM vibhAjana kiyA gayA hai| jinameM pratyeka meM chaH chaH (kIleM) Are haiN| jaise avasarpiNI meM (1) suSamA - suSamA, (2) suSamA, (3) suSamA - duSamA, (4) duSamA - suSamA, (5) duSamA, (6) duSamA - duSamA hai| prathama tIna AroM meM lagabhaga 9 karor3a - karor3a sAgaropama varSa samApta ho jAte haiN| sAgaropama se tAtparya jisakI saMkhyA meM ginatI saMbhava nahIM hai| prathama tIrthaMkara RSabhadeva tIsare Are meM hue evaM unakA nirvANa tIsare Are kI samApti ke 3 varSa 8.5 mAha pUrva huA / zeSa sabhI tIrthaMkara cauthe Are meM hue| hama abhI pA~cave Are meM jI rahe haiM kyoMki mahAvIra kA nirvANa pA~cave Are ke prArambha se 3 varSa 8.5 mAha pUrva huA / 22 ve tIrthaMkara zrI ariSTa nemI mahAvIra ke nirvANa se 84 hajAra varSa pUrva hue tathA 21 ve tIrthaMkara unase pAMca lAkha varSa pUrva hue kyoMki prathama ArA 4 karor3a - karor3a sAgaropama varSa, dvitIya tIna karor3a - karor3a va tRtIya do karor3a - karor3a evaM caturtha eka karor3a sAgaropama varSa meM 42 hajAra sAdhAraNa varSa kama lambA yuga thA / pA~cavA ArA 21000 sAdhAraNa varSa tathA chaThA 21000 sAdhAraNa varSa kA hai| yahI kramavAra utsarpiNI kAla kA rahatA hai| ukta tIrthaMkaroM Adi mahAmAnavoM kA varNana zvetAmbaroM aura digambaroM donoM ke kaI graMthoM meM kiyA gayA hai / inameM sabase prasiddha graMtha AcArya hemacanda dvArA racita "trisRSTi zalAkA puruSa caritra" hai jisameM 24 tIrthaMkara, 12 cakravRti, 9 baladeva, 9 vAsudeva evaM 9 prativAsudevoM kA varNana hai| baladeva unake bhrAtA vAsudeva kRSNa tIrthaMkara neminAtha ke samaya meM hue / prathama tIrthaMkara RSabhedava kA varNana "viSNupurANa" va "bhagavata purANa" meM milatA hai| unake putra bharata ke nAma para bhArata varSa kahalAyA / usake pUrva yaha himavarSa kahalAtA thaa| anya kisI tIrthaMkara kA hindu graMthoM meM ullekha nahIM hai| jaina - mata vaidika-mata se bilkula bhinna hai| Rgveda meM na punarjanma hai, na karma siddhAnta hai na nirvANa hai / vedoM meM pazuoM kI

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15/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra bali denA, devatAoM ko prasanna karane ke liye tathA mRtyu ke bAda svarga dilAne hetu batAyA gayA hai| saumarasa pAna se sabhI icchita vastue~ yahIM prApta honA batAyA gayA hai| isa hetu purohita sahI maMtroccAraNa kara ucita mAdhyama banate the| jainoM meM na maMtra hai, na purohita, na pazubali, na somrs| jainoM ke mahAna tIrthaMkara kSatriya the jabaki unake purohita braahmnn| isI prakAra dhyAna (yogazAstra), paramANu siddhAnta (vaizeSika). padArtha kI avinAzikatA (sAMkhya-darzana), vaidika-darzana se pare hai, jinakA jaina darzana meM samAveza hai| ina avaidika praNAliyoM ke praNetA kapila, kaNAda Adi bhI 'tIrthaMkara' kahalAte the| 24 ve tIrthaMkara mahAvIra ne 30 varSa kI Ayu meM paMcamuSThi loca kara dIkSA aMgIkAra kii| sADhe bAraha varSa ke ghora tapa ke uparAnta unhe kaivalya jJAna huaa| tapasyA kAla meM unhoMne kevala 350 dina bhojana kiyA, 4166 dina nirjala upavAsa rkhe| unakA sarvAdhika lambA upavAsa 6 mAha meM 5 dina kama kA thaa| unhoMne ahiMsA, satya, acaurya, brahmacarya, aparigraha va anekAMta tathA syAdvAda ke siddhAntoM kA pratipAdana kiyaa| ' indra dvArA brAhmaNI devanaMdA ke kukSI se bhrUNa haTAkara mAtA trizalA ke garbha se varddhamAna ke janma lene kI jAnakArI svayaM mahAvIra ne gautama ke prazna para dI kyoMki jaba brAhmaNa RSabhadatta evaM devanandA unake darzanArtha Ae taba devanandA ke stana se dUdha bahane lgaa| usakI colI khiMcane lagI zarIra kI romAvalI ke roma , harSatireka se khar3e ho gaye jaise varSA ke bAda kadamba kA vRkSa khila uThatA hai| vaha ekaTaka bhagavAna mahAvIra ko dekhane lgii| "aisA kyoM huA?" isa para mahAvIra ne batAyA yaha brAhmaNa strI devanaMdA, merI mA~ hai jo mujhe vAtsalya bhAva se dekha rahI hai| kyoMki merI prathama utpatti usase hI huI thii| isakA varNana bhagavatI sUtra (Agama) meM uparokta prakAra se hai| _mahAvIra ne 30 varSa kI umra meM saMsAra tyAgane para paMcamuSTi loca karate hue vrata liyA ki maiM aba se koI sAvadha karma nahIM

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jainoM kA saMkSipta itihAsa/16 kruuNgaa| prathama caumAsA asthigrAma meM kiyA jahA~ prArambha meM hI unakI ahiMsA eMva nirbhayatA kI kaThora parIkSA zUlapANi yakSa maMdira meM huii| yakSa jo pUrva-bhava meM vRSabha thA jo seTha kI lAbha/lobha vRti ke kAraNa bahatI nadI meM se zakaTa (bailagAr3I) ke adhika bhAra ko nirmamatA pUrvaka khIMce jAne se seMdha TUTane va vahIM grAma meM gira par3ane kA zikAra thA tathA jise grAmavAsiyoM ne usake liye diyA gayA jIvatavya har3apa kara bhUkhoM pyAsoM marane ko bAdhya kara diyA thaa| una para vaha durdAnta rUpa se kupita thaa| mahAmArI akAla Adi se grAmajana asthiyoM ke yatratatra Dhera bana cuke the| jisake vikarAla aTTahAsa evaM nRzsaMtA se koI bhI jIvita nahIM bacatA thaa| use apanAne, zAMta va ahiMsaka banAne kA saMkalpa mahAvIra ne liyaa| usake sAre krodha ke bhAjana bne| unakI mamatAmayI karUNA ne una para kiye gaye vAra viphala kara diye| vaha prabhu caraNoM meM gira par3A, vaira-bhAva bhuulaakr| tabhI dujyaMta Azrama meM dhyAna karate hue akAla grasta pradeza kI gaUeM unakI kuTiyA ke chappara ko tor3a le jAne para Azrama vAsiyoM dvArA unheM ulAhanA milaa| taba Atma- sAdhanA hetu unhoMne aura kaThora vrata liyaa| jahA~ avamAnanA, ghaNA na ho vahA~ rahakara khaNDaharoM, vIrAna jaMgaloM meM dhyAna kiyA jaaye| adhikAzaMtaH mauna rakhA jaaye| deha dhAraNa ke lie aMjali bhara se adhika bhojana na liyA jAye / mukti patha kI isa lambI yAtrA meM (42 caumAse) nimna prakAra kiye -asthigrAma (1) , caMpApurI(3), vaizAlI tathA baniyAgrAma (12), rAjagiri tathA nandA (14), mithi (6), badidhittA (2), alAbiyA (1) , pAliyA bhUmi (1) , sAvatzI (1), pAvA (1) / isI prakAra ahiMsA, aparigraha, satya, Acaurya evaM brahmacarya ke kaThora tapa prayoga kiye| unakI anArya-deza kI yAtrA meM una para kutte chor3e gye| unheM kATA gayA, bAMdhA gayA, guptacara samajhakara unheM yAtanAyeM dI gayIM / yahA~ taka ki zUli para car3hAne athavA bali dene ke liye lAyA gyaa| phira bhI ve aMhisA patha se

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17/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra vicalita nahIM hue| sAdhanA-kAla meM prathama varSa meM dhyAna avasthA meM gvAle ne apane baila punaH na milane para aura uttara na pAne para carma jue se nirmamatA pUrvaka piittaa| indra unakI rakSA ke lie upasthita hone para use kahA "AtmA mukti kA mArga svAlaMbana kA mArga hai, isameM kisI ke sahAre kI AvazyakatA na kabhI rahI hai, na rhegii|" . sAdhanA kAla ke lagabhaga sADhe bAraha (12.6) varSoM meM kevala 350 dina chor3akara, mahAvIra ne nirjala upavAsa kiye| mahAvIra ke bAda ke jaina saMgha meM prathama cha: AcArya sudharmA, . jambU, aprabhava, zaMyaMbhava, yazobhadra evaM bhadrabAhu tathA. saMbhUtavijaya hue| jambU aMtima kevalI hue| zrutakevali- zaMyaMbhava ne apane putra maNaka ziSya ko saMkSepa meM samasta jaina darzana kA jJAna karAne ke lie dazavaikAlika sUtra kI racanA, dasa adhyAya mAtra meM kara dii| jise maNaka ne cha: mAha meM hI adhyayana kara liyaa| usakI taba mRtyu huI jisakA pUrva bodha zaMyaMbhava ko hone se hI unhoMne ukta racanA kI thii| putra ziSya kI mRtyu para guru ko gahana zoka huaa| taba ziSyoM ne pUchane para maNaka unakA putra hone kA rahasya btaayaa| pahale nahIM batAne kA kAraNa batAyA ki pahale batA dene para maNaka ko jJAta hone para guru ziSya kA anuzAsana nahIM raha paataa| ziSyoM ke Agraha para ukta graMtha ko lupta nahIM kiyaa| ___bhadrabAhu-prathama, aMtima zrutakevali the| jinheM 14 pUrva evaM 12 aMgoM kA jJAna thaa| mahAvIra nirvANa ke 170 varSa bAda unakA svargavAsa huaa| bhayaMkara akAla meM sAdhuoM kA niyamita adhyayana chUTa gayA thaa| taba bhadrabAhu nepAla cale gaye the| smRti se unake sAdhuoM ne 11 aMgoM kI racanA kii| lekina dRSTivAda, jo 12 vAM aMga thA, raha gyaa| taba zrI saMgha ne Adeza diyA ki bhadrabAhu svAmI . pATalIputra saMgha sabhA meM aaveN| lekina unakA mahAprANa vrata vahA~ prArambha ho jAne se ve bAraha varSa taka nahIM A paaye| isa para saMgha ke Adeza se nepAla meM hI 500 sAdhuoM ko dRSTivAda sIkhAnA zurU kiyaa| taduparAnta bhadrabAhu ne nepAla chor3akara bhArata kI ora

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jainoM kA saMkSipta itihAsa/18 prayANa kiyA ve paTanA aaye| parantu isa vihAra meM sthUlibhadra ke alAvA unake sabhI ziSya pichar3a gye| paTanA meM bhadrabAhu ne sthulibhadra ko apanA samasta jJAna dene kA prayAsa kiyaa| sthUlIbhadra kI sAta bahine vahA~ jaba darzanArtha AIM to unheM camatkRta karane ke liye sthUlibhadra siMha bana gye| bhadrabAhu ko patA calA to unhoMne sthUlibhadra ko Age sIkhAne se manA kara diyaa| sAre. saMgha kI vinatI para zeSa aMga yA pUrvo kA jJAna isa zarta para karavAyA ki ve Age cAra adhyAya kisI ko nahIM pddhaayeNge| bhadrabAha ke bAda sthUlibhadra AcArya hue taba candragupta morya kA zAsana thaa| azoka ke pautra samprati the| unhoMne jaina dharma kA dakSiNa bhArata meM bhI pracAra kiyaa| tamilanADU meM brAjhilipi meM 300 bI. sI. meM likhAye zilAlekha prApta haiN| ve jainoM ke batAye jAte haiN| jo madurAI va tinnevalI jiloM meM haiN| IsA kI pahalI kucha zatAbdiyoM meM jaina dharma ne tAmila sAhitya para bhI prabhAva ddaalaa| azoka se 100 varSoM ke bhItara jaina dharma pazcima meM paThAnakoTa taka pahuMca gyaa| taba jainAcArya suhastina aura unake ziSya roharaNa the, jinake ziSyoM ne vahA~ pracAra kiyA thaa| IsA kI pAMcavI sadI meM vallabhI nagara gujarAta meM AcArya kSamAzramaNa devarddhi ke netRtva meM aba taka zruti paramparA para tIrthaMkaroM evaM mukhyataH mahAvIra se gaNadharoM ko jo Agama jJAna prApta thA, vaha pIDhI, dara pIDhI zuddha zravaNa, uccAraNa evaM smaraNa se calA A rahA thA tathA jisake dIrghakAla pravAha se naSTa hone kI AzaMkA thii| use zvetAmbara dharmaguruoM ke sammelana meM saMkalita, saMgrahita kara lipibaddha kara liyA gyaa| kalpasUtra pUrA huA jo bhadrabAhU ne prArambha kiyA thaa| 11 aMgoM kI racanA kI gaI jo nimna hai - . (1) AcAraMga sUtra, (2) sUryagaDAMga (sUtrakRtAMga), (3) thANAMga (sthAnAMga), (4) samayavayAga, (5) bhagavatI viyAhapanti (bhagavatI vyAkhyA pravRti), (6) nAyadhamma kahAo (jJAtadharma kathA), (7) uvasagadasAo (upAsaka darzAyA), (8) antagadadasAo, (9)

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19/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra anuterAva vaiyAdAso, (10) panahavAgara (prazna vyAkaraNa), (11) vivAgasUyaMka (vivAkasUtra) / . inake alAvA bAraha upAMga athavA sahAyaka aMga haiN| dasa prakIrNa bikhare hue Tukar3e haiN| phira chaH cheda sUtra tathA viziSTa graMtha evaM mUla sUtra Adi haiN| ____ ataH kula aMga, upAMga, prarkINa, chedasUtra, viziSTagraMtha evaM mUla sUtra milAkara 45 graMtha haiM , jinheM 'Agama' kahA jAtA hai| aMgoM ke alAvA graMthoM meM kucha kamIbezI bhinna-bhinna sampradAyoM meM mAnI gaI hai| uparokta graMthoM para bAda ke jainAcAryoM ne bhASya bhI likhe / paurANika gAthAoM ko zvetAmbara "caritra" kahate haiN| tatpazcAt nimna jainAcAryoM kI racanAyeM evaM maMdira Adi sthApatyakRtiyA~ vizeSa ullekhanIya haiN| jaina dharma ke prabhAvI AcArya pustaka meM sAdhvI saMghamitrA dvArA nimna atirikta tathya diye gaye haiN| utkarSa kAla 530 vi.sa. 1530 taka kA 1000 varSa kA batAyA hai , jisameM AcArya siddhasena hue; jinhoMne "nyAya avatAra' maulika racanA kI hai| svayaM kalikAla sarvajJa hemacandrAcArya ne unake lie kahA hai, "siddhasena kI mahAna gUDhArthaka stutiyoM ke Age mere jaise vyakti kA prayAsa azikSita vyakti kA AlApa mAtra hai|" AcArya samantabhadra "syAdvAda" ke saMjIvaka AcArya the| siddhAnta cakravartI AcArya nemIcanda, cAmuNDarAya ke guru the| gommaTasAra unakI prasiddha kRti hai| vi.sa. 1132 meM jinhone 1.36 lAkha logoM ko jaina banAyA ve maNidhArI jinacandra dAdA ke nAma se vikhyAta the| unakI paramparA meM jina kuzalasUri camatkArika AcAryoM meM the jo bhaktoM kI manokAmanA pUrNa karane meM kalpavRkSa tulya the| udayaprabhasUri ne "neminAtha caritra" saMskRta meM likhaa| haribhadrasUrI jinadatta sUrI ke ziSya the| ve saMbhavataH 705 se 775 I. meM hue| "yoga dRSTi samuccaya" unakA graMtha thA / unhoMne 444 graMthoM kI racanA kI , hAlAMki unameM se 88 DhUMDha liye gaye haiN| 11 vI sadI meM kalikAla sarvajJa hemacandra sUrI hue / 1089 se

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jainoM kA saMkSipta itihAsa/20 1173 IsavI taka unakI racanAeM bhI sahastroM thiiN| jinameM "trizaSTi zlAghA puruSa caritra", 'vyAkaraNa', "siddha hema zabdAnuzAsana", "kumArapAla caritra" Adi pramukha thiiN| anya jainAcAryoM meM akabara ke samaya zrI harIvijaya jI hue| AIne akabarI meM 21 prathama zreNI ke viddhAnoM meM tathA unameM jo gaira-muslima kA ullekha hai, unameM harIvijaya jI bhI the , jinakA akabara ne phatehapura sIkarI meM san 1582 meM abhinaMdana kiyA thaa| unake upadeza se samrATa akabara ne apane rAjya meM kucha viziSTa dinoM ke liye hiMsA, AkheTa banda kiyA thaa| ____ AbU parvata para san 1032 meM vimalazAha ne vizvavikhyAta / vimala-vasahi AdinAtha maMdira bnvaayaa| jaina vAstukalA kA vaha svarNakAla thaa| tatpazcAt san 1232 meM vastupAla tejapAla ne neminAtha maMdira bnvaayaa| ye donoM jinAlaya vizva meM apanI sthApatya evaM zilpakalA meM bejor3a haiN| saMgamaramara ke patthara meM ina donoM maMdiroM ke gUDhamaNDapa, jhUmara, gopurama, raMgamaMDapa, khambhoM, hastIzAlA va anya mUrtiyA~ jisa taraha utkIrNa kI gaI haiM evaM jo bArIka kArIgarI kA advitIya prabhAva chor3A haiM vaha kisI citere se kama nahIM hai| isI prakAra rANakapura kA sundara, parvatIya upatyakA meM . sthita , vizAla jaina maMdira , jo nalinIgulma vimAnAkAra kA hai, . sthApatya evaM zilpakalA kA atyanta manamohaka namUnA hai , jise 1439 meM dharaNAzAha ke dvArA banavAyA gayA thaa| ____ullekhanIya hai ki ye tInoM anupama bhavya maMdira jo hajAroM varSoM bAda bhI kalA evaM saMskRti ke kSetra meM advitIya rahe haiM, poravAla jainoM dvArA banavAye gaye the| Aja poravAla, osavAla, zrImAlI meM sAmAnyataH vivAha zAdI nahIM hotI hai, jabaki inakI utpatti sthAna evaM samAja bhInamAla(zrImAla) nagara se hI the| zrI agaracanda nAhaTA, jinhoMne poravAla itihAsa kI prastAvanA likhI hai, ne batAyA hai "zrImAlanagara jo vartamAna meM bhInamAla hai, usameM pUrva daravAje ke Asa pAsa base loga jinheM jaina banAyA ve zrImAla

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mAuNTa AbU ke dilavAr3A jaina mandira

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21/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra prAgavATa (poravAla) jaina kahalAye tathA jina zreSThI parivAroM ko ratna- prabhasUrI AThavIM zatAbdI meM osiyAM le gaye ve osavAla khlaaye| vAstava meM ina donoM meM koI aMtara nahIM hai| ratnaprabhasUri ke guru kI pIr3hI meM hI udayaprabhasUrI the; jinhoMne zrImAlanagara meM prAgavATa yA poravAla jaina banavAye the| zvetAmbara saMgha meM kharataragaccha kA prArambha 1060 meM huA jinhoMne caityavAsI sAdhuoM ko harA diyaa| unake sAhasika caritra ke liye unheM yaha padavI dI gii| phira 1289 meM ugra tapasyA karane vAle sAdhuoM kA alaga gaccha 'tapAgaccha' bnaa| taduparAMta tristuti saMgha alaga bnaa| isI taraha AMcalagaccha evaM lokAgaccha aura bne| AMcalagaccha kA tAtparya hai zuddha dhArmika vidhi kI rakSA krnaa| inake anuyAyI muMha para muMhapatI kI jagaha kapar3e para AMcala Tukar3A rakhate hai| (AMcala meN)| tristuti meM zrI rAjendrasUrI jJAnadarzana caritra kI anupama triveNI hue haiM; jinakA "rAjendra abhiyAna vizvakoSa" jaina jagata ke liye jaina sAhitya kI anupama dena hai| vartamAna meM isa mata ke vidvAna jayaMtasenasUrI evaM zAMta sarala AcArya zrI ravIndrasUrI haiN| ___loMkA sAdhu nahIM bne| ve gRhastha upadezaka hI the lekina unake kaI ziSya muni bana gaye jo bAda meM sthAnakavAsI khlaaye| hAlAMki sthAnakavAsI mAnate haiM ki loMkAjI ne dIkSA lI thii| lokAzAha ne mUrtipUjA kA virodha kiyA yaha jAnakara ki jaina dharma-graMthoM meM isakA ullekha nhiiN| para yaha satya nahIM hai| mUrtipUjA jaina dharma meM lambe samaya se pracalita hai| zubhiMga ke anusAra jaina zAstroM meM mUrtiyoM kA prasaMga AtA hai| udAharaNArtha unhoMne "raNAyadhamma kahAo' 210 bI rAyapasainaja 87 bI 64 (cauthA) Adi kA ullekha kiyA hai| sthAnakavAsI AcArya dharmadAsa jI hue| unhoMne apane 22. vidvAna ziSyoM ke dala banAye, taba se 22 sampradAya klaayaa| yaha sampradAya maMdira mArgI nahIM hai lekina mahAna saMta isa sampradAya meM bhI hue| hAla meM itihAsajJa tyAgI AcArya

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jainoM kA saMkSipta itihAsa/22 hastImala jI, tapasvI munizrI mizrImala jI hue| bAIsa sampradAya meM bhI choTe choTe samuhoM meM kAphI vibhAjana hue hAla meM Agama vetA prakAza muni prabhAvI AcArya haiM evaM unake mahAna tyAgI muni zAlibhadrajI vizeSa ullekhanIya haiN| pA~ca mahAvrata, pA~ca samitiyAM va tIna guptiyoM ke dhAraka, muni paMtha ko terApaMtha kahate hai| yaha zaktizAlI saMgaThana hai| AcArya bhikSu ke netRtva meM udaya huA jisake anusAra eka hI AcArya isameM hone kA vidhAna kiyA gyaa| isa paMtha ke cauthe AcArya jayAcArya ne vizAla sAhitya kI racanA kii| sAta AgamoM para TIkA ke atirikta sahastroM- sahastroM padoM kI racanA kii| vartamAna yuga ke vicAraka krAMtikArI AcArya tulasI tathA zrI nathamala muni mahAprajJa hue| tatpazcAt mahAprajJajI ne vipula sAhitya racanA kara, terApaMtha ko aura vyApakatA dii| kadAcita sAdhvI banAne ke pUrva chAtrAoM ko aisI satat varSoM taka zikSA deM, samucita rUpa se kaTibaddha karane kI , inakA deza bhara meM yA vizva meM ekamAtra lADanU kA vidyAlaya hai| usase eka sIDhI nIce 'samaNa-samaNI' kakSA ke aura upAsaka banAye haiM, jo paryApta adhyayana kara videza bhramaNa kara logoM ko jaina darzana evaM AcAra vyavahAra se namUne ke rUpa meM avagata karAte haiN| yaha samaya kI AvazyakatA hai evaM prayAsa stutya hai| AcArya mahAprajJajI ne terApaMtha ko jJAna darzana kSetra meM naI U~cAIyA~ dii| vartamAna meM 'mahAzramaNa' tapasvI jI terApaMtha ke AcArya haiN| jaina zvetAmbara zAkhA ke sAtha digambara vibhakti bhI ullekhanIya hai| donoM zAkhAoM ke dhArmika evaM dArzanika vizvAsa bilkula samAna haiM tathA paurANika gAthAe~ bhI bilakula samAna haiN| antara nahIM ke barAbara hai| mahAvIra ke bAda prathama pAMca cha: zatAbdI taka digambara sampradAya kA itihAsa aMdhakAra maya hI rhaa| zAyada donoM zAkhAoM meM bheda viziSTa nahIM huA thaa| donoM sahamata haiM ki mahAvIra ke bAda kevala tIna AcArya gautama, sudharmA evaM jambU hI

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23 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra kevalI hue haiN| bAda meM AcAryoM meM viSNudeva, aparAjita, aura govardhana haiN| zravaNabelagolA kI sUcI IsvI san 1600 ke anusAra digambaroM ke aMtima AcArya, jinheM aMgoM kA ( AgamoM kA ) thor3A bahuta bhI jJAna thA, mahAvIra nirvANa ke 653 varSa bAda svargavAsI ho gaye / bhadrabAhu dvitIya una AcAryoM meM se haiM jo mahAvIra nirvANa ke 515 varSa bAda svargavAsI hue| ve dakSiNI bhArata ke the / digambara mahAna AcArya kuMdakuMda bhI dakSiNa bhArata ke the aura ve svayaM ko bhadrabAhu dvitIya kA ziSya batAte the / ve hI dakSiNa meM jaina dharma ko le jAne vAle the| ve bI.sI. 12 meM svarga sidhAra gaye / bhadrabAhu dvitIya ke ziSyoM meM guptIgupta, mAghanandI prathama, jinacandra prathama evaM kundakunda the jo eka ke bAda eka AcArya bane / bhadrabAhu prathama aMtima zrutakevalI the| unake bAda AcArya dazapUrvI arthAt gyAraha aMga aura dasapUrvI ke jAnakAra the| unake nAma vizAkhA, proSThila, kSatriya, jayasena, nAgasena, siddhArtha zrutasena, vijaya va buddhiliMga, devaprathama, gharasena haiN| gharasena aise muni haiM jinheM mahAvIra ke pUrva se cale Ane vAle pUrvoM ke aMza kA jJAna thA jise unhoMne apane ziSya puSpadaMta aura bhUta bali ko diyA / inameM kucha ko divyadRSTi - aSTAMga mahAnimittA vidyA thI, jisake AdhAra para bhadrabAhu dvitIya ne ujjaiyanI meM 12 varSa akAla par3ane kI pUrva ghoSaNA kara dI thI / zrutakevalI na rahane para tathA digambara matAnusAra gaNadharoM kA zrutajJAna adhikAMza vilopita ho jAne para bhadrabAhu dvitIya ke ziSya bhUtabali evaM puSpadatta ne "SaTakhaNDAgama' kI racanA kI / AcArya kundakunda ne 84 graMthoM kI racanA kii| unhoMne prAkRta bhASA meM likhA hai jo mathurA kSetra kI bhASA thI arthAt dakSiNa meM bhI jaina vidvAna aneka the| unheM gaNadhara ke samAna pUjA jAtA thA / zravaNa belagolA ke zilAlekha I. 1368 meM likhA hai ki jaba kuMdakuMda calate the unake pA~va dharatI se cAra aMgula Upara rahate the| unake nAma grIvA, elAcArya, gRddhapicchI, padamAnandI Adi the|

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jainoM kA saMkSipta itihAsa/24 dakSiNa ke koNDA grAma, jo guMTakala sTezana ke samIpa hai, meM, janma lene se kuMdakuMda khlaaye| unake tIna graMtha "samayasAra", "pravacanasAra", "paMcastkiAya" sAratraya kahalAte haiN| kuMdakuMda ke bAda sarvAdhika yazasvI AcArya umAsvAti the, jo 135 I. se 219 IsvI taka jIvita rahe aura ve kundakunda ke hI ziSya the| inakA upanAma "gRhapicchI" thaa| zvetAmbaro ke anusAra umA unakI mAtA kA nAma thA, svAti unake pitA kA nAma thaa| ve donoM zAkhAoM me mAnya the| "tatvArtha sUtra" unakI prasiddha racanA hai| isameM tarka zAstra kA samAveza hai| inhoMne lagabhaga pAMca sau graMtha likhe haiM, jinameM se Aja bahuta hI kama jAnakArI meM haiN| digambara yaha samajhate haiM ki "pUjA prakaraNa", "prazamiti" evaM dvIpa samAsa" unhIM ke likhe hue haiN| - zravaNa belagolA ke 1163 meM IsvI ke zilAlekha kI paTTAvalI ke anusAra umAsvAmI ke ziSya samaMtabhadra the| jinhoMne "tatvArtha sUtra" para eka bhASya likhA hai jo "devAgama sUtra" aba "Apta mImAMsA' ke nAma se jAnA jAtA hai| jainoM ke syAdvAda kI saMbhavataH pahalI bAra usameM pUrI vyAkhyA kI gaI thii| isa zrRMkhalA meM lohAcArya dvitIya, yaza kIrtinandI, devAnandI pUjyapAda bhI haiN| pUjyapAda ne umAsvAmI ke graMtha para bhAsya 'sarvAtha-siddhi' likhA hai| isake bAda akalaMka hai| jinake sAtha karnATaka ke mahAna jainAcArya kA kAla samApta ho jAtA hai| vinTaraniTja kA vizvAsa thA ki ve karIba-karIba samantabhadra ke samakAlIna the aura donoM hI AThavIM sadI ke utarArddha meM hue| unhoMne tarkazAstra para "nyAya vinizcaya", "labdhizAstra" evaM "svarUpa saMbodhana" likhaa| karnATaka ke gaMgarAjA ke maMtrI cAmuNrAya ke guru evaM mitra vidvAna AcArya nemIcanda hue; jinhoMne tIna mahatvapUrNa graMtha trilokasAra, labdhisAra evaM gommaTasAra likhe| uttara bhArata meM madhyakAla meM eka mahatvapUrNa digambara lekhaka hue jo hariSeNa the, jinhoMne "bRhata kathAkoSa" likhaa| vartamAna meM vidyAnaMda muni Adi vizeSa ullekhanIya haiN|

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25/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra digambaroM evaM zvetAmbaroM ke mUla darzana meM antara nahIM ke barAbara hai| vistAra meM kahIM nagaNya aMtara nimna prakAra haiM - jaise 19 ve tIrthaMkara mallInAtha svAmI ko zvetAmbara strI mAnate the, jabaki digambara unheM puruSa mAnate the, kyoMki digambara mata ke anusAra strI, gRhastha, evaM zUdra kI mukti nahIM ho sktii| 1. mahAvIra ne vastra chor3akara digambaratvaraNa grahaNa kiyA thA jo mokSa ke liye anivArya hai| lekina jambu-svAmI ke bAda AcAryoM ne isa prathA kA tyAga kara diyaa| 2. digambaroM ke anusAra kevalI ko bhojana lene kI AvazyakatA nhiiN| isI prakAra nivRti bhI jarUrI nahIM hai| lekina yaha kevala zAstrIya bindu hai kyoMki donoM abhimata mAnate haiM ki nikaTa bhaviSya meM koI bhI kevalI nahIM hogaa| 3. digambara nahIM mAnate hai ki mahAvIra kA bhrUNa devanandA brAhmaNI kI kukSI se trizalA mAtA ke garbha meM sthAnAntarita kiyA gyaa| 4. digambaroM ke anusAra mahAvIra kA vivAha nahIM huA evaM yA unake putrI thii| anya choTe choTa matAntara bAda ke haiN| vAstukalA meM zravaNabelagolA meM atyanta sundara bAhubalI kI prastara mUrti 17 mITara UMcI 931 IsvI meM cAmuNDArAya ne bnvaaii| hoyasallA rAjAoM ke bhaMDArI hulla ne caturvizitI jinAlaya zravaNa-belagolA meM bnvaayaa| zubriga ke anusAra kAphI saMkhyA meM gaMga, rASTrakUTa, hoyazallA vaMzoM ke rAjAoM ne apane Apa ko jainoM kA mitra sAbita kiyA hai| eka dUsarI bAhubalajI kI mUrti 37 phuTa 1603 IsvI meM venUra (maiMgalokara tAlukA meM) banavAI gaI thii| uttarI bhArata meM 11 vIM sadI se 19 vIM sadI kI pAI gaI . prAcIna digambara mUrtiyAM haiN| ina sabameM mahatvapUrNa khajurAho ke jaina maMdiroM ke samUha haiM jo 10vIM se 11 vIM sadI ke haiM jo candela rAjapUtoM kI bundela kI rAjadhAnI ke dhanI jainI vyApAriyoM dvArA

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jainoM kA saMkSipta itihAsa / 26 nirmita the| isameM eka maMdira pArzvanAtha kA hai, jisakI tulanA isI sthAna ke suprasiddha kanda mahAdeva ke maMdira se kI jAtI hai| dUsarA samUha jhAMsI jile ke devagar3ha meM haiM 31 maMdiroM kA jinameM hajAra se adhika pratimAaiM haiM unameM se eka kA varNana "bhArata kI dharatI para nirmita hone vAlI sarvazreSTha kalAkRti" ke rUpa meM kiyA jAtA hai / " -- isa mahAna aitihAsika virAsata se na kevala hama samasta jaina apane ekatA sUtra khojeM balki hRdaya maMthana kareM ki hama mahAvIra ke kitane samIpa haiM ? kyA hama unake sacce anuyAyI haiM yA gaharAI meM kahI avAMchanIya uttarIya / vastra gozAlaka kI taraha haiM, jo sadaiva mahAvIra ke sAtha rahate hue unhIM kA virodha karatA thA ? hama apane jIvana meM mahAvIra ke siddhAntoM kA pAlana kahA~ taka karate haiM? jaina dharma ke siddhAntoM meM dRr3ha AsthA evaM jIvana meM unakA AcaraNa karane para hI hama isa mahAn prAg - aitihAsika jaina darzana va saMskRti kA prasAda samasta saMtrasta mAnavajAti meM vitarita karane ke supAtra bana paayeNge| saMdarbha graMthoM kI sUcI - 1. AdhAra graMtha - jainoM kA itihAsa - lekhaka DaoN. asIma kumAra rAya / 2. anuttara mahAvIra - 3 bhAga - zrI vIrendra kumAra jaina / 3. jaina darzana smRtimArga - pUjya muni divya ratna evaM vimala bodhi vijaya jI / 4. jaina sAhitya zvetAmbara digambara - DaoN rameza candra rAya /

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aitihAsika pramANoM se poravAla-osavAla evaM zrImAloM ke eka hone kI puSTi AdhAra graMtha1. 'prAgvATa- itihAsa' - zrI daulatasiMha loddhaa| 2. poravAla samAja kA itihAsa - DaoN. manoharalAla poravAla / 3. sirohI ke kula guruoM dvArA saMkalita vaMzAvaliyA~- paMDita .. hIrAlAla haMsarAja kA jaina gautra saMgraha / / 4. DaoNkTara gaurI zaMkara aujhA dvArA viSaya sambandhita lekhAdi haiN| 5. itihAsa kI amara bela-osavAla-mAMgIlAla bhUtor3iyA lADanUM / indragar3ha mAMDala bhIlavAr3A ke zilAlekha saMvat 767 evaM anya saMskRta meM likhe zilAlekha jisameM 'prAgvATa' zabda prayoga kiyA gayA hai| . poravAla itihAsa sAkSI hai ki jaina dharma divAkara AcArya zrI udayaprabha sUrI ne zrImAla- nagara jise vartamAna meM bhInamAla kahate haiM, vahA~ saMvat 795 arthAt 738 I. meM 62 zrImAla parivAroM evaM ATha prAgvATa-brAhmaNoM ko jo purU daravAje ke samIpa nivAsa karate the ko bodha dekara "jaina' bnaayaa| usake lagabhaga do zatAbdI bAda ratnaprabhasUrI jo usI paramparA ke the unhoMne zrImAla nagarI se upakezanagara (vartamAna meM osiyA~) meM, zrAvakoM ko le jAkara unheM jaina banAyA jo kAlAntara meM osavAla khlaaye| zrI agaracanda jI

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aitihAsika pramANoM se poravAla osavAla evaM zrImAloM ke eka hone kI puSTi/28 nAhaTA bIkAnera vAsI jo hAla meM jaina darzana ke prakANDa vidvAna hue haiM, unhone prAgvATa itihAsa kI prastAvanA meM spaSTa kiyA hai ki, "donoM uparokta AcAryoM ne mAtra jaina zrAvaka banAye the, lekina sthAna vizeSa ke kAraNa poravAla, osavAla, phalodiyA, rAmapuriyA yA kAma vizeSa se ve bhaNDArI, koThArI, mehatA Adi khlaaye| vAstava meM ina tathAkathita jAtiyoM meM koI dhArmika, samAjika bheda nahIM hai|" ataH inameM ekatA ke prayAsa stutya haiN| aitihAsika dRSTi se prAgvATa kSetra mevADa, sirohI, goDavAr3a, gujarAta, AbU, candrAvatI, kuMbhalagar3ha, mANDala ke samIpa pUra nagara Adi rahA hai| poravAloM meM aneka gotra haiM, jinameM se nimna kucha haiN| padmAvatI, kAzyapa, puSpAyana, Agneya, vacchama, lAMba, trANi, kAsama, kAsida, kuDAla, Ananda, agni, zAha, siMghavI, solaMkI, soraThA, mAravAr3I, puravIra, paramAra, kAsendra, narasiMha, mAdhava, aMbA, mUthA, saMghavI, DosI, pArakha, dhAracandra, paNDiyA, nAhara, hiraNa aadi| inameM se kaI gotra jaise solaMkI paramAra, nAhara Adi gautra osavAloM meM bhI haiN| poravAloM kI kuladevI ambA mAtA hai| -"jaya ambemAta, kuladevI tU poravAla kI tU hI adhisstthaataa| padmAvata padmAsanI mA~ cakrarUpa dhArI jagata kI pAlanahArI, karatI siMha svaarii| jaya ambe maataa|" poravAla itihAsa ke svarNima pRSThoM ko aneka poravAla mahAna rAjA, mahArAjA, darzanavetAoM, advitIya vAstukAroM, vairAgI, mahAyoddhA, kaviyoM Adi ne suzobhita kiyA hai| samayAbhAva se inameM kucha vizva-stara ke zlAghanItha puruSoM kA jo poravAla itihAsa ke viziSTha jAjvalmAna ratna hai, unakA hI varNana kiyA jA rahA hai| mAnava jAti kI zreSThatam sthApatya evaM zilpa kI alaukika dena meM se eka haiM dilavAr3A (mA~UTa AbU) ke jaina mNdir| deza evaM

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poravAla rAjA vastupAla evaM tejapAla dvArA mAuNTa AbU meM nirmita neminAtha bhagavAna kA bhavya mandira /

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29/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra kAla kI sImAoM ko lAMghakara banAyA gayA vimalavasiha bhagavAna zrI AdinAtha kA maMdira AcArya zrI vardhamAnasUrI dvArA pratiSThApita kiyA gayA thaa| yahA~ zilpa kA pracUra vaibhava hai| ise vIra vimala zAha dvArA san 1029 meM banavAnA zurU kiyA thA jisakI lAgata lagabhaga 18 karor3a rUpaye aaii| jise 1500 kuzalatam kArIgaroM dvArA banavAyA gayA thaa| isa maMdira kA raMgamaNDapa, gUDhamaNDapa, bhamatiyA~ saba anupama zilpa kalA se Azcarya cakit karane vAlI haiN| evaM Aja hajAra varSa bAda bhI nayA jaisA hI dikhatA hai| 'vIra vimala zAha' gujarAta ke rAjA bhImasena prathama ke mahAdaNDanAyaka the| unhoMne siMdha ko tathA candravatI ko phateha kiyA thA, vahA~ se bheTa prApta kii| nADola rAjA ne svarNa- siMhAsana diyaa| ve advitIya parAkramI evaM dhanurdhara the| mAtA ambikA kI asIma kRpA se unhoMne isa vizvavikhyAta maMdira kA nirmANa kiyaa|| vastupAla tejapAla bandhu jinhoMne saurASTra vijaya kiyA unhoMne dilavAr3A meM hI uparokta jinAlaya ke samIpa hI san 1229 isvI meM lagabhaga do sau varSa pazcAt 'lUNavasiMha' nAmaka bhagavAna neminAtha kA apUrva zilpa yukta maMdira kA nirmANa prArambha kiyaa| jisakA raMga-maNDapa kA jhUmara arddha puSpita kamala vAlA hai, saMgamaramara kA yaha adbhUta zilpakalA kA akalpanIya caritArtha svapna hai| naucokiye evaM sArA maMdira apanI bArIka zilpa kalA se atyanta mana mohaka hai| yadi koI sAnI ho sakatA hai to vaha pUrva varNita maMdira kI caukiyoM meM se viziSTa utkIrNa jhAMkiyAM haiN| tejapAla ke putra ke nAma para lUNavasiMha nAma diyA thaa| ina bandhuoM kA vivAha candrAvatI zreSThI dharaNIzAha kI putriyoM- lalitA evaM anupamA se kramazaH huA thA, jinhoMne maMdira nirmANa meM sakriya sahayoga diyaa| derANI jheThANI ke gaukhare bhI atyanta prakhyAta haiN| - ina bandhuoM ne somanAtha maMdira kA punaH nirmANa bhI dasa karor3a rUpayoM kI lAgata se krvaayaa| karIba tIna hajAra maMdiroM ke

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aitihAsika pramANoM se poravAla osavAla evaM zrImAloM ke eka hone kI puSTi/30 toraNa, evaM vizvanAtha maMdira bArANasI kA jIrNoddhAra tathA anake dharmazAlAeM, sarovara, nirmita krvaaye| ye bhI parama- yoddhA evaM amAtya the| svayaM kaI pradezeM ke rAjA bhI rhe| itihAsa prasiddha hemU dillI kA zAsaka banA jo hemantavimAni khlaayaa| jisane akabara ke sAtha 1556 meM sattara hajAra ghur3a savAroM sahita yuddha kiyaa| DaoN. manoharalAla ke anusAra vaha ghUsara baniyA poravAla thA jo yU.pI. kSetra meM aba taka pAye jAte haiN| A~kha meM tIra lagane se ghAyala hone para itihAsa ne karavaTa lI; anyathA hemU ne humAyU kI prANa rakSA kI thI evaM Adila zAha ke sAtha baMgAla vijaya kiyA thA , jo bhArata kA zAsaka bntaa| dharaNAzAha ne svapna meM nalinI-gulma-vimAna dekhaa| usI ke AkAra kA atyanta anupama rANakapura kA bhavya vizAla "AdinAtha' maMdira bnvaayaa| ve nAMdiyA grAma se mevAr3a aaye| kuMbhalagar3ha ke maMtrI bne| anupama dAnavIra bne| mAdrI parvata kI upatyakA meM trelokya dIpaka dhAraNa-vihAra kA jinAlaya 99 lAkha svarNa mudrAoM. kI lAgata se bnvaayaa| 1438 I. meM lagabhaga 1500 kArIgara, majadUra lagAkara 50 varSoM kI avadhi meM pUrA kiyaa| jisakI nIMva 1438 I. meM rkhii| 'lUNavasiMha' ke punaH 200 varSoM ke pazcAt cAlIsa phuTa U~ce 1444 saMgamaramara ke kArigarI yukta-khambhoM para maMdira AdhArita haiM, jinheM sAmAnyataH ginanA kaThina hai aisI hI unakI sthiti hai| yaha vizAla vaibhavazAlI zilpa kA anupama maMdira hai jo tIna maMjilA vAlA hai , jisameM kula caurAsI devakulakAe~ haiN| aise hI mahApuruSa hue haiM-dAnavIra bhAmAzAha jinhoMne mevAr3a rAjya bhara ko akAla rAhata kI pUrNa sahAyatA dekara amara nAma kmaayaa| anta meM isa kar3I meM jaina dharma pravartaka nItizAstra jJAtA , jainadarzanavetA evaM Agama paMr3ita zrI lokozAha poravAla kA nAma cirasmaraNIya rhegaa| ve sirohI ke araThavAr3A grAma meM 1415 I. meM paidA hue| unakI lekhanI ati sundara thii| jaisalamera ke AgamoM

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31 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra kI pratiyA~ taiyAra karate karate eka eka atirikta prati taiyAra kii| AgamoM kA gaharAI se adhyayana kiyA / svayaM to sAdhu na bana sake lekina bAIsa sampradAya ke san 1473 I. 44 sAdhu anuyAyI banAe / inameM eka viziSTha gaccha Aja bhI Agama anusAra zAstra adhyayana evaM AcaraNa ke lie vikhyAta hai / zrI mAMgIlAla jI bhUtor3iyA dvArA racita uparokta osavAla itihAsa ke prAkkathana meM osavAla jAti kI utpatti ke bAre meM lekhaka dvArA vibhinna matoM se koI nizcita nirNaya nahIM pAne para DaoN. ela. ema. siMghavI dvArA apane prAkkathana pRSTha 10 / 11 para yaha kahA gayA hai ki yaha nizcita rUpa se nahIM kahA jA sakatA ki yaha ghaTanA kisI eka hI dina huI ho / nirvivAda rUpa se, bhagavAna neminAtha evaM bhagavAna pArzvanAtha aura bhagavAna mahAvIra ke samaya meM huI thii| tadannatara kaI sadiyoM taka jaina dharma svIkAra karane para kisI vyakti yA samudAya ko kSatriya yA brAhmaNa se vaizya bananA par3A ho isakA pramANa spaSTa rUpa se nahIM milatA | pRSTha 15, zrI bhUtor3iyA ke IsA pUrva 500 vIM zatAbdI niSkarSa kA mukhya AdhAra kucha bahI - bhAToM evaM cAraNoM dvArA prayukta zabda virAta 70 varSa AdhAra mAnA hai| kucha bahI bhATa cAraNoM ne AbU parvata para yajJa ke agni kuNDa se prakaTa cAra kSatriya vIroM ke sAtha jor3ate hue yaha batAyA hai ki usa vaMza meM upala deva kA janma huA jinhoMne kAlAntara meM osiyAM meM nayA rAjya sthApita kiyA evaM sarpadaMza se mRta unake putra ko ratnaprabha sUri ne punarjIvita kiyA / yaha sarva vidita hai ki yaha chaMda kavitA ityAdi kucha 300-400 varSoM se adhika purAne nahIM haiN| mere vicAra meM jaina osavAla jAti ke udbhava kA samaya mAravAr3a re praganA rI vigata saMvat 1033 se pUrva kA rahA hogaa| lekina yaha tArIkha bhagavAna mahAvIra ke parinirvANa ke 70 varSa bAda hI par3atI hai yaha nahIM kahA jA sktaa| arthAt jo vidvAna itihAsakAra agaracanda nAhaTA ne poravAla itihAsa kI bhUmikA meM ullekha kiyA hai ki vi.sa. 764

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aitihAsika pramANoM se poravAla osavAla evaM zrImAloM ke eka hone kI puSTi/32 racanA ke zrImAla va zrImAla ne guru upa osavAla se ratanaprabha suke prathama gotra meM pAye jAte haiN| kaI-kaI meM 775 udayaprabha sUri bhInamAla padhAre evaM tathA 200 varSa pazcAt unake paraspara ke ziSya ratanaprabha suri dvArA logoM ko jaina banAkara osiyAM le jAne para ve osavAla kahalAe, yahI kathana jyAdA upayukta evaM vAstavika pramANoM para AdhArita hai| yaha poravAla osavAla ke eka hone tathA zrImAloM kA bhI utpatti, sthAna, dharmaguru Adi eka hI hone kA saTIka pramANa hai| ____ osavAla itihAsa ke lekhaka zrI mAMgIlAla dvArA apanI racanA ke pRSTha 198 para bhI ullekha kiyA hai ki poravAla, osavAla, zrImAla va zrImAla nagarI ke rAjA Adi unhIM sabhI ke prayAsoM se ratanaprabha suri ne guru upAdhi dhAraNa kii| isalie zrImAloM ko osavAloM ke prathama gotra meM ginate haiN| inake kaI gautra osavAla yA poravAla yA donoM meM pAye jAte haiN| kazyapa, Agreya, mehatA, gAMdhI, kaTAriyA, boharA, kUkaMDA, nAhara kaI-kaI gotra donoM meM haiN| inameM zrImAla aura osavAla bhI sammilita haiN| pRSTha 198 para ullekha kiyA hai ki osavAloM ke 440 gautra mAne the lekina anya kaI aura sUciyoM ke anusAra unake 2600 gautra saMgrahita haiN| unameM poravAla, zrImAla tathA pallIvAla bhI zAmila haiN| zrImAloM meM mahAkavi mAgha kA nAma vizeSa mahatvapUrNa hai kyoMki mahAkavi kAlIdAsa ke bAda 'zizupAla vadhama' usa zreNI kA graMtha mAnA gayA hai| isI graMtha ke pRSTha 330 ke anusAra mAgha ke pitA kA nAma dapta yA datta thaa| ye zrImAlapura ke zrImAla gotrIya mahAjana zreSThI the| mAgha kA samaya chaThI zatAbdI kA hai| DaoN haramana jekobI mAgha kA samaya saptama zatAbdI se pUrva mAnate haiN| sAtavIM zatAbdI meM prasiddha cInI yAtrI hvengasAMga ne bhI bhInamAla ke zAsaka rAjA varamalAta kA ullekha kiyA hai| . zrImAla zreSThI udayana-ye prasiddha udyogapati the| pRSTha 335 para ullekha hai ki ve mAravAr3a se karNAvaTI jAkara basa ge| AcArya hemacandra ko ATha varSa kI umra meM dIkSA kA zreya bhI zreSThI udayana ko hI hai| unhoMne kumArapAla ko bhI Azraya diyA thaa| aisA

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33 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra * ullekha milatA hai ki kumArapAla ne bar3I senA sahita sapAda lakSya para AkramaNa kiyaa| isa yuddha meM kumArapAla ko apAra dhana hAtha lgaa| 7 karor3a svarNa mohareM aura 700 arabI ghor3e, usake adhikAra meM aae| gujarAta ke dAnavIra jagaDuzAha - zrImAla vaMzIya dhana kubera jagaDuzAha ne vi.sa. 1311 se 1323 ke bIca par3e mahA duSkAla ke samaya lAkhoM mana anAja logoM meM vitarIta kiyA va lAkhoM logoM ko jIvanadAna diyaa| usa samaya gujara rAjA vizAla deva ke maMtrI tejapAla kI sahAyatA se jagaDuzAha ne kaccha, bhadrezvara prakoTe kA nirmANa krvaayaa| 70 bhavya maMdira evaM 900 pratimAoM kI pratiSThA karavAI / eka anya zrImAla gautrIya zAha Thakkara perU kA nAma sammAna se liyA jAtA hai| rAja darabAra meM unake vaMzajoM ko Thakkara kI upAdhi milii| allAUddIna khilajI ne unheM apanA bhaNDArI niyukta kiyA / vi.sa. 1313 meM kutabuddIna zAha dillI ke takhta para baitthaa| usane bhI Thakkara perU ko rAjya kI TakasAla kA mukhya adhikArI niyukta kiyA aura isa prakAra 1377 se 1382 meM bhI bAdazAha gyAsuddIna tugalaka ke zAsana kAla meM bhI isI pada para bahAla rhe| unhoMne 'ratna parIkSA' ke bemisAla graMtha likhe / anya bhI jaise 'jyotisAra', 'gaNita sAra', 'vAstu sAra' Adi viziSTa graMthoM kI racanA kI | aba prasiddha osavAloM kA ullekha kiyA jAtA hai| vikrama saMvat 1320 meM mANDavagar3ha ke ukkezavaMzIya zreSThI pethar3a kumAra hue| inhoMne 84 vibhinna sthAnoM meM jina maMdira bnvaaye| ve tapAgaccha AcArya dharmaghoSa suri ke bhakta the| kahate haiM ki bhagavatI sUtra meM jahAM-jahAM para gautama zabda AyA eka - eka svarNa mudrA dAna meM dI / isI taraha 36000 svarNamudrA se Agama kI pUjA kii|

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aitihAsika pramANoM se poravAla osavAla evaM zrImAloM ke eka hone kI puSTi/34 osavAla jAti ke bacchAvata gautra ke zreSThiyoM ne bIkAnera rAjya kI bahuta sevA kii| 1488 meM rAva bIkAjI ne rAjya kI nIMva DAlI aura bahotharA vatsarAja jI ko apanA pradhAna bnaayaa| 1578 meM jaba bhaMyakara akAla par3A to karmacanda ne hajAroM kuTumboM ko kaI mAha taka anna pradAna kiyaa| vikrama saMvat 1604 aura 1657 " yA kA ke bIca mevAr3a uddhAraka udayapura ke osavAla gautrIya sUrya bhAmAzAha ko kauna nahIM jaantaa| bhAmAzAha kA janma 1604 meM huaa| rANA udayasiMha ke jyeSTha putra pratApa bhI durga kI talahaTI meM rahate the| tabhI bhAmAzAha aura pratApa meM dostI huii| ve rAjya ke pradhAna bne| 1633 meM haldIghATI kA yuddha huaa| rAjA pratApa svAdhInatA ke lie jAte hae bhaTakate rahate the aura bilAva ke roTI le jAne se dukhI hokara mevAr3a chor3a siMdha cale jAne ko taiyAra hue| taba rAjya ke dIvAna bhAmAzAha ne jIvana bhara kA saMcita dravya unake caraNoM meM rakha diyaa| karnala TaoNDa ke anusAra yaha dhana 2500 sainikoM ke 12 varSa nirvAha ke lie praryApta thaa| rANA pratApa ne isase khoyA huA lagabhaga samasta rAjya punaH apane adhikAra meM le liyaa| bhAmAzAha khuda bhI rANA ke sAtha ldd'e| ___17 vIM zatAbdI jaisalamera ke prasiddha bhaMsAlI gautra meM osavAla zreNI huii| unhoMne 1655 meM lodravapura meM prasiddha pArzvanAtha kA maMdira bnaayaa| thAharUzAha ko bAdazAha akabara ne dillI meM sammAnita kiyaa| bAdazAha ne rAyajAdA kA khitAba diyaa| ____17 vIM zatAbdI meM mahAna yogIrAja AnaMdadhana jI hue| unakI adhyAtma para caubIsI bahuta lokapriya huii| mer3atA ke zvetAmbara jaina parivAra osavAla jAti ke dhanADhya seTha ke putra the| AnaMdadhana graMthAvalI meM unake rUpa meM unhoMne likhA hai ki, "RSabha jinezvara pritama mhAro aura na cAhUM kaMta, rijhayA sAhaba saMga, na parihare bhoge sAdhi anNt|" . mUNota neNasI kA nAma bar3e Adara se liyA jAtA hai| Apa kalama aura talavAra donoM ke dhanI the / unake vaMzaja jaina rahe evaM

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35/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra kAlAntara meM osavAla kula meM zAmila hokara muNota khlaae| 1714 IsvI meM jodhapura ke mahArAjA jasavantasiMha jI ne apanA dIvAna banAyA / rAjA kI anupasthiti meM ve zAsana saMcAlana krte| unhoMne rAjaputAne kA itihAsa likhaa| jinameM kuoM, jamIna, janasaMkhyA kA pUrA varNana hai| rAjya kI ora se aneka lar3AIyA~ ldd'ii| 1705 meM mahArAja ne naiNasI ko jaisalamera para caDhAI karane ke lie bhejaa| isI taraha 1706 meM pokaraNa para bhI phataha kI | 9 varSa taka rAjya ke dIvAna rhe| isI taraha jagata seTha mANakacanda ke pAsa apAra dhana sampatti thii| baMgAla, bihAra, ur3IsA meM unakI TakasAla ke rUpaye upayoga meM Ate the| karnala jemsa TaoNDa ne likhA hai ki jagata seTha mANakacanda ke pAsa itanA sonA cAMdI thA ki gaMgA para sone kI IMToM kA pula banAyA jA sakatA hai| seTha khuzAlacanda 1820 meM dillI ke bAdazAha zAha-Alama ne unako jagata seTha kI upAdhi se sammAnita kiyaa| unhoMne 108 sarovara evaM aneka maMdira bnaae| anya ullekhanIya vyaktiyoM meM nAhaTA motIcanda zAha, saMghavI dayAladAna satI pAra, jagata seTha mANakacanda, phataicanda, mahatAbacanda, khuzAlacanda hue tathA anya meM harakAra siMghI, indrarAja dIvAna, amaracanda surANA, ityAdi hue| gelar3A gautrIya meM uttamacanda kA vivAha lakhanaU ke rAjA baccharAja kI kanyA se huaa| unhIM ke pautra ziva prasAda, bahubhASA vijJa the| Apa vAyasarAya dvArA lejisaleTiva koMsila ke sadasya niyukta kie ge| unheM sitAre-hinda kI padavI se 1931 I. meM aMgreja sarakAra dvArA vibhUSita kiyA gayA / unhoMne hindI sAhitya ko apanI racanAeM diiN| 1902 meM Apake sahayoga se 'banArasa akhabAra' kA janma huaa| Apake prayAsa se adAlatoM meM hindI kA praveza huaa| isalie bhAratendu harizacandra jaise vikhyAta manISI bhI Apako guru mAnate the| amara zahIdoM meM amaracanda bAMThiyA kA nAma

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aitihAsika pramANoM se poravAla osavAla evaM zrImAloM ke eka hone kI puSTi / 36 ullekhanIya hai| ve gvAliyara ke dIvAna the / unhoMne tAtyAM Tope evaM rAnI lakSmIbAI kI madada se 25-50 lAkha rupaye kharca kiye| zrImAlI jAti ke anamola hIroM meM zrImada rAyacandra hue| mAtra 19 varSa kI umra meM bambaI meM pITarasana kI adhyakSatA meM eka sArvajanika sabhA meM "zatAvadhAna" kA prayoga kara adbhUta dhAraNa zakti kA paricaya diyaa| sAre bhArata meM nAma ho gyaa| ve smaraNa zakti ke camatkAra kA adabhUta namUnA the| lekina zrImad rAjacandra ne kabhI isako mahatva nahIM diyaa| unhoMne sAdhanA ke kaI prayoga kie| Atmasiddhi nAmaka graMtha kI racanA kI jo jaina dharma kA sarvottama graMtha mAnA jAtA hai| isameM 142 dohoM ke mAdhyama se jaina darzana kA sAra peza kiyA hai| seTha sohanalAla duggar3a phatehapura ke the lekina dAnavIratA ke adbhUta namUnoM meM aise anupama the ki jahA~ jarUrata samajhate binA bulAe hI vahAM svayaM thailoM meM noTa bharakara pahuMca jaate| zekhAvATI, thalI meM skUleM, sAmAjika saMsthAe~, harijana parivAra va vidhavAeM sabhI unake dAna se anugrahita rahe / itanA dAna diyA ki usakA lekhA-jokhA bhI nahIM kiyA jA sktaa| AcArya tulasI ne unheM 'sUkhI dharatI kA megha', kahA / lekina unheM dharma ke nAma para AcArya, sAdhusaMta, maThAdhIza, paNDe pujArI acche nahIM lagate the jo kevala apanI pUjA karavAne meM lage rahate haiM / anta meM vartamAna kAla meM DaoN daulatasiMha koThArI evaM zrImAla gautra DaoN. vikrama sArAbhAI kA nAma, vizeSa ullekhanIya hai| DaoN koThArI ko rakSA vizeSajJoM meM 'padamavibhUSaNa' se alaMkRta kiyA gayA evaM isI prakAra DaoN. vikrama sArA bhAI ko 'aMtarikSa evaM paramANu UrjA vijJAna' meM padama vibhUSaNa se aMlakRta kiyA gayA kyoMki bhArata ko vaijJAnika unnata dezoM kI zreNI meM lAne kA zreya unheM prApta huaa| deza videzoM meM unheM sammAna prApta hue / vikrama saM. 2027 meM viyAnA ke 14 ve antarrASTrIya vijJAna kA~gresa ke Apa sabhApati cune ge| nabha, bhautika tathA paramANu UrjA ke zAMti paraka

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37/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra upayogoM meM DaoN sArAbhAI kA yogadAna atizreSTha rhaa| isI krama meM DaoN. mohanasiMha mehatA udayapura tathA jIvarAja mehatA mumbaI ko bhI padamavibhUSaNa se alaMkRta kiyA gayA hai| seTha kasturabhAI, lAlabhAI, paMDita sukhalAla saMghavI evaM zrI DI.Ara. mehatA kA nAma bhI sammAna pUrvaka liyA jAtA hai| jinheM apanI viziSTa sevAoM ke kAraNa padma bhUSaNa se alaMkRta kiyA gayA hai| ina saba zreSThI vargIya poravAla, osavAla zrImAla varga kI hastiyoM kA saMkSepa meM siMhAvalokana kiyA gayA hai jisase mukhyataH yahI pAyA gayA hai ki inakI utpatti lagabhaga eka hI samaya meM, eka hI dharmaguru se yA unakI paramparA ke dharma guru dvArA unheM jaina dharma apanAne kI preraNA svarUpa udgama se huI hai| niHsandeha ye saba mUla rUpa se eka haiM evaM inameM antara kiyA jAnA ucita nahIM hai| jaisA pUrva meM ullekha kiyA hai| osavAloM kI sUcI meM pallIvAla bhI ThIka hI zAmila kie ge|

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mahAvIra ke jIvana ke mArmika prasaMga indra dvArA brAhmaNI devanandA ke kukSI se bhrUNa haTAkara mAtA trizalA ke garbha se vardhamAna ke janma lene kI jAnakArI svayaM mahAvIra ne gautama ke prazna para dI kyoMki jaba brAhmaNa RSabhadatta evaM devanandA unake darzanArtha Aye taba devanandA ke stana se dUdha bahane lgaa| usakI colI khiMcane lagI / zarIra kI romAvalI se roma harSAtireka se khar3e ho gaye, jaise varSA ke bAda kadamba kA vRkSa khila uThatA hai / vaha ekaTaka bhagavAna mahAvIra ko dekhane lagI / "aisA kyoM huA?" isa para mahAvIra ne batAyA, "yaha brAhmaNa strI devanandA merI mA~ hai, jo mujhe vAtsalya bhAva se dekha rahI hai kyoMki merI prathama utpatti usase huI thii|" isakA varNana bhagavatI sUtra (Agama) meM uparokta prakAra se hai / 1 mahAvIra ne 30 varSa kI umra meM saMsAra tyAgane para paMcamuSTi loca karate hue vrata liyA ki "maiM aba se koI sAvadya karma nahIM kruuNgaa|" prathama caumAsA asthigrAma ke zUlapANi-yakSa- maMdira meM huA / yakSa jo pUrva bhava meM baila thA, tathA seTha kI lAbha - lobhavRtti ke kAraNa bahatI nadI meM se zakaTa (bailagAr3I) ke adhika bhAra ko nirmamatA pUrvaka khIMce jAne se seMdha TUTane va vahIM grAma meM gira par3ane kA zikAra thA, tathA jise grAmavAsiyoM ne usake liye diyA gayA jIvatavya har3apa kara bhUkhoM-pyAsoM marane ko bAdhya kara diyA thA; ataH una para vaha durdAnta rUpa se kupita thA / mahAmArI, akAla Adi se grAma-jana asthiyoM ke Dhera bana cuke the| jisake vikarAla rUpa aTTahAsa evaM nRzaMsatA se koI bhI jIvita nahIM bacatA thA / use apanAne, zAMta va ahiMsaka banAne kA saMkalpa mahAvIra ne

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39 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra liyaa| usake sAre krodha ke ve bhAjana bne| unakI mamatAmayI karUNA ne una para kiye gaye vAra viphala kara diye / vaha prabhu caraNoM meM gira par3A, vairabhAva bhulAkara / unhIM dinoM dujyaMta Azrama meM dhyAna karate hue, akAlagrasta - pradeza kI gaUeM, unakI kuTiyA ke chappara ko tor3a le jAne para AzramavAsiyoM dvArA unheM ulAhanA milaa| taba AtmasAdhanA hetu unhoMne aura kaThora vrata liyaa| jahA~ avamAnanA - ghRNA na ho, vahA~ rahakara khaNDaharoM- vIrAna jaMgaloM meM dhyAna kiyA jAye, adhikAMzata mauna rakhA jAye, deha dhAraNa ke lie aMjali meM AhAra liyA jAye mukti - patha kI isa lambI yAtrA meM kula (42) caumAse, (prati varSa meM eka ) nimna saMkhyA meM kiye gayeasthigrAma ( 1 ), caMpApIzI ( 3 ), vaizAlI tathA baniyAgrAma (12), rAjagirI tathA nAlandA ( 14 ), mithilA ( 6 ), badidhittA (2), alAbiyA (1), pAniyA bhUmi (1) sAvatthI ( 2 ) evaM pAvA ( 1 ) / / isI prakAra ahiMsA, aparigraha, satya, acaurya evaM brahmacarya ke kaThoratama prayoga kiye| anArya deza kI bhI yAtrAaiM kIM, jahA~ una para kutte chor3e gaye, unheM kATA gayA, bAMdhA gayA, guptacara samajhakara unheM yAtanAeM dI gayIM, yahA~ taka kI zUli para car3hAne yA bali ke . lie le jAyA gayA, phira bhI ahiMsA - patha se vicalita nahIM hue / sAdhanA kAla ke prathama varSa meM dhyAna avasthA meM gvAle ne apane baila sauMpe aura punaH na milane para evaM uttara na pAne para unheM carma jue se nirmamatA pUrvaka piittaa| indra unakI rakSA ke lie upasthita hone para use kahA, "Atma mukti kA mArga svAvalambana kA mArga hai| isameM kisI ke sahAre kI AvazyakatA na kabhI rahI hai aura na kabhI rhegii|" sAdhanA kAla ke lagabhaga bAraha varSa cha: mAha meM kevala 349 dina (11 mAha 19 dina) chor3akara zeSa dina (4166) upavAsa kiye| yahA~ taka ki kucha nirjala - upavAsa bhI kiye| dIrgha tapasyA ke upavAsa nimna aMtarAla se kiye jaise cha: mAha meM 5 dina kama vAlA eka dIrgha upavAsa, cAra mAha vAle 9 bAra

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mahAvIra ke jIvana ke mArmika prasaMga/40 tapa, tIna mAha vAle do bAra tapa, DhAI mAha vAle cha: bAra tapa, DeDha mAha vAle do bAra, eka mAha vAle 12 bAra, 15 dina vAle 72 baar| Aja bhI tapasviyoM ke udAharaNa haiM , jinhoMne pAMca mAha yA adhika taka tapa kara pAraNa kiyA, lekina kadAcita hI kisI ne itanI dIghra avadhi taka tapakara, karma nirjarA kI ho! ahiMsA ke abhinava-prayoga meM jo unhoMne cha: mAha meM pAMca dina kama vAlA, vrata (upavAsa), kozAmbI nagarI meM apane AtmoddhAra ke lie dRr3ha saMkalpa ke sAtha rakhA thA, vaha tapa tatkAlIna sAmAjika-vikRtiyA~ jaise dAsa-prathA, nArI kI avanata avasthA ke . virUddha evaM rAjAoM ke svecchAcArI evaM nRzaMsa-jIvana se prajA ko mukti dilAne ke lie kiyA gayA thaa| kozAMbI nagarI ke kAmuka (zatAnIka)rAjA ne par3ausa kI caMpAnagarI ke rAjA snenakevala (dadhivAhana) se na kevala suvarNa, dhana, mAla, lUTA evaM raktapAta kiyA, varana usakI rUpavatI patni ko jo kozAMbI nareza kI hI sambandhI thI aura usakI putrI rAjakumArI caMdanabAlA kA bhI apaharaNa kiyaa| caMdana bAlA ko ur3Ane vAloM ne, eka zreSThI dhannA ke yahA~ use vikraya kiyA, jise dhannA seTha kI patni ne irSyA vaza baMdI banAkara talaghara meM rkhaa| rAjA se raMka taka kozAmbI nagarI meM sabhI ciMtAtura ho gaye ki mahAvIra kisI se bhI anna grahaNa kyoM nahIM kara rahe haiM ? kisake pApoM kA yaha pariNAma hai? anta meM apane sabhI abhigraha pUrNa hone para usI dAsI banI caMdanabAlA se bAkule grahaNa kara pAraNa kiyaa| Atma vijaya kA evaM hRdayamaMthana kA yaha zreSThatam udAharaNa ho sakatA hai| isI prakAra sAdhanA kAla kI aMtima avadhi meM punaH gvAle dvArA apane baila unheM sauMpe jAne va lauTane para baila na milane para vaha anuttara-mahAvIra para bhaMyakara krodha se AgababUlA ho gayA, usane kahA, "kyA tumhAre kAna miTTI ke pyAle haiM, unameM tela DAlA hai? bAra-bAra pUchane para bhI tuma uttara nahIM dete, na hI saMketa karate ho| ina kAnoM kA tumheM koI lAbha nhiiN|" kahakara koI bhayaMkara

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41/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra pratizodhavaza, baira ke vaza usane donoM kAnoM meM sIkheM-kIle DhUMsa dIM tathA bAhara se unakI lo ko tor3a diyaa| logoM ke dvArA usa para kupita hone para mahAvIra ne use doSa mukta kiyA ki tripRSTa-vAsudeva ke aThArahave bhava meM yaha gvAlA jo merA anucara thA mere Adeza ke virUddha saMgIta jArI rakhane ke kAraNa mere hI dvArA usake kAnoM meM garma-garma zIzA DalavAne kA yaha pariNAma hai| khoraka vaidha dvArA una sIkhoM ko khIMcavAkara nikAlane para rUdhira kI vegavatI dhArA ne mahAvIra ke prati usa aMtaravaira ko dho kara gvAle ke citta ko zAMta kiyaa| isa kaThora sAdhanA ke bAda jaba . rijuvAlikA nadI ke taTa para sAla vRkSa ke nIce vaizAkha sudI dasamI ko do dina ke upavAsa ke sAtha, dhyAnAvasthA meM godohana Asana meM unheM kevala jJAna prApta huA, taba digadigAnta dedipyamAna ho gye| unake sAdhanAkAla meM eka avAMchita uttarIya kI taraha, - gozAlaka unase dIrgha arase (6 varSoM taka) jur3A rhaa| taba gozAlaka para bhI guptacara hone kA zaka hone se tathA usakI Amoda-pramoda kI Adata hone se, vaha pITA jAtA rhaa| bhagavatI sUtra ke kathAnusAra gozAlaka svayaM ko sarvajJa ghoSita kara rahA thaa| gautama ne usakI sarvajJatA jAnanI cAhI mahAvIra ne kahA, "gauzAlaka apane Apako sarvajJa samajhatA hai, para hai nhiiN|" taba mahAvIra ke do anuyAyiyoM ke prativAda karane para usane unheM bhasma kara diyaa| mahAvIra ke samajhAne para una para bhI tejolaizyA kA prayoga kiyA jo unakI deha ko tapAkara, unakI pradikSaNA de gauzAlaka ke zarIra meM ghusa gii| phira bhI gauzAlaka bolA "tejolezyA se tumhArI cha: mAha meM mRtyu hogii|" bhagavAna ne kahA, "yaha asatya hai, maiM saulaha varSa aura vicaraNa karUMgA para tuma tejolezyA ke prabhAva se sAta dina meM mara jAoge, isameM koI sandeha nhiiN|" dukhI gauzAlaka tApa ko kama karane ke lie madirA ke pyAle pIne lagA aura nAcane gAne lgaa| kumhArina hAlAhala, . jisake yahA~ vaha rahatA thA, usako jhuka jhuka kara namana karane

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mahAvIra ke jIvana ke mArmika prasaMga/42 lgaa| yaha kathA bhI hemacandrAcArya dvArA racita "trizaSTi-zalAdhA puruSa", meM varNita hai| __gozAlaka AjIvikoM kA netRtva karatA thaa| A~cAraMga-sUtra meM likhA hai eka nigaNTha muni, Amoda-pramoda kA parityAga kara detA hai| lekina jo nigaNTha Amoda-pramoda se preraNA letA hai vaha svayaM Amodamaya ho jAtA hai, vaha asatyavAdana kara sakatA hai / isalie mahAvIra ne cAra- mahAvratoM ke sAtha brahmacarya ko bhI jodd'aa| mahAvIra ne aise dharma kI nIMva DAlI jo 2500 varSoM se aparivartita rahA kyoMki vaha satya, ahiMsA, saMyama evaM tapa para AdhArita thaa| sAdhu, sAdhvI, zrAvaka, zrAvikA caturvidha saMgha kI sthApanA kii| - jainoM kA vizvAsa hai mahAvIra IsA pUrva 527 meM nirvANa ko prApta ho cuke the ataH buddha unase 16-17 varSa pUrva mukta ho cuke the| yaha abhimata siMhala bauddha- paripATI para AdhArita hai, lekina bauddha graMthoM meM yaha tathya bhI spaSTa ullekhita hai ki mahAvIra ke nirvANa kI sUcanA, buddha ko Ananda ne dI jisase yaha niSkarSa bhI nikalatA hai ki ve mahAvIra- nirvANa ke samaya jIvita the| yaha niHsandeha hai ki donoM mahAmAnava samakAlIna avazya the| satya, ahiMsA ke abhinava prayoga, rAjanaitika kSetra meM isI krama meM mahAtmA gAMdhI ne kara, na kevala bhArata ko AjAdI dilAI varan tatpazcAt aMdhere mahAdvIpa-dakSiNa aphrIkA meM bhI, evaM anya dezoM meM tathA hAla meM mizra, TayuniziyA, libiyA sIriyA Adi meM svataMtratA ke lie yaha prajAtAMtrika evaM kucha hada taka ahiMsaka krAMti AI hai| yahA~ taka ki ina mArmika ahiMsaka prayogoM kI kar3I meM zrI annA hajAre ne mAtra 4 dina ke anazana se sarvavyApI bhraSTAcAra ke virUddha jana lokapAla bila banAne kI samiti hetu Ama sahamati banA lii| zastra eka se eka bar3hakara haiM lekina ahiMsA amodha zastra hai| yuddha meM lAkhoM yoddhAoM ko mAra girAne vAle se Atma vijaya karane vAlA zreSTha hai| -jaya mahAvIra

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jaina darzana evaM bAIbila meM mahatvapUrNa samAnatA mahAtmA IsA ke avataraNa ke pUrva yahUdI samAja meM barbaratA, yuddha, raktapAta evaM pratizodha kI bhAvanA pracaNDa rUpa meM thI / yahA~ taka ki unake dharmagraMtha "olDa TesTAmeMTa' meM bhI 'dAMta ke badale dAMta', 'A~kha ke badale A~kha, nikAlane ke Adeza the| prema, mohabbata, sevA lupta prAyaH thI / apanoM se bar3oM kA Adara nahIM kiyA jAtA thA / paramezvara ke odaza ke viparIta AcaraNa thA / isalie yIzu ne kahA thA, "jina baccoM ko maiMne eka lambe samaya taka pAlana poSaNa kiyA aura unako baDhAyA ve bar3e AsAnI se mere virUddha ho gye| jAnavara, gadhe aura bhaiMsa bhI apane mAlika ko pahacAnate haiM / oha ! ve kaise pApI loga haiM maiM unake lie cAhe kucha bhI karUM kintu ve kucha bhI vicAra nahIM krte|" bhagavAna mahAvIra ke avataraNa ke pUrva bhI kucha aisA hI vAtAvaraNa bhArata meM vyApta thaa| dharma ke nAma para karmakANDa, yajJoM meM anaginata pazuoM kI hatyA, yahA~ taka ki nara bali bhI dene kI paramparA thI / purohitoM va brAhmaNoM kA ekAdhipatya thaa| samAja meM zUdroM tathA striyoM kI avamAnanA thii| unheM kraya vikraya kI vastue~ evaM dAsa-dAsI samajhA jAtA thaa| rAjA nirakuMza the evaM lUTamAra, yuddha, dhana va vaibhava lipsA unake lakSya meM the / prajA saMtrasta thI / prabhu izu ne bAraha varSa kI umra meM maMdira ke dharma guruoM ke sAtha carcA kii| vahA~ rUpayoM ke lena dena karane vAloM ko unhoMne phttkaaraa| dharmaguru cakita rahe / prabhu mahAvIra bhI bacapana meM matijJAna,

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jaina darzana evaM bAIbila meM mahatvapUrNa samAnatA / 44 zrutijJAna, avadhijJAna ke dhAraka the| rAjakula meM paidA hote hue bhI jagata ke sukhoM se udAsIna the| unake mAtA-pitA evaM bar3e bhAI unheM saMsAra meM rahane ke lie bAdhya karate the lekina unhoMne apanI dhana sampatti kA varSoM dAna kiyA / izu ne bhI kahA, "pApa se mana phirAo aura prabhu kI ora lauTa Ao / dhanya haiM ve jo dIna evaM vinamra hai kyoMki svarga kA rAjya unhIM kA hai| yahA~ pRthvI para dhana ikaTThA na karo, yahA~ naSTa ho sakatA hai, corI ho sakatA hai / svarga meM dhana ikaTThA karo jahA~ isakA mUlya kabhI nahIM ghaTegA | vahIM tumhArA mana bhI rahegA jahA~ tumhArA dhana hai / kubera ke pUjaka Izvara ke pujArI nahIM ho skte| UMTa kA sUIM kI noMka se jAnA sarala hai lekina dhanavAna kA svarga meM jAnA kaThina hai|" yahA~ svarga se tAtparya mokSa se hai| prazna vyAkaraNa sUtra Agama meM parigraha ke lie bhagavAna mahAvIra ne kahA " artha hI anartha karatA hai| isase Asakti hotI hai / anta samaya taka devoM evaM indroM ko tRpti nahIM / " rAjA ke adhIna kitane aphasara, naukara, senA, sArthavAha, dAsa - dAsI bhAryAeM evaM bhogoM upabhogoM kI sAmagrI, maNI, kaMcana hotI hai phira bhI yaha saba kucha azaraNa hai / adhuvama hai, caMcala hai / parigraha pApa kAryoM kA mUla hai| ye hiMsA karavAte haiM / inake hetu jhUTha bolate haiN| apamAna, yAtanAe~ sahate haiM / phira bhI aprApta kI tRSNA evaM prApta meM vRddhi banI rahatI hai| manuSya ko prANoM se hAtha dhonA par3e use pAne meM, evaM rakSA karane meM sadA bhayagrasta rahatA ho, lekina padArtha to apane sAtha baMdhate nahIM, hama baMdha jAte haiM / "prazaMsA yukta zabda sunane se sAdhU rAga na kareM / vAdyayaMtroM para mugdha na hoM, AbhUSaNoM kI madhura ghaTiyoM kI dhvani sunakara pramudita na hoM / tarUNoM - ramaNiyoM ke hAsya kI, snehI janoM dvArA bhASita prazaMsA - vacanoM kI AkA~kSA na kareM, manojJa para rAga nahI / striyoM ke sundara aMgoM kI ora AkarSita na hoN| aise purAne smaraNa se mu~ha modd'eN| AhAra saMyata kreN| rasayukta praNIta - bhojana na kareM / brahmacarya bhI sAdhya ho sakegA / aisA aparigraha jisane pA liyA vaha deha se jyAdA Atmika Ananda, vItarAga ke samabhAva Adi ko pA I

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45/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra skegaa|" prabhu yIzu ne bhI mahAvIra kI taraha vyaktigata, Amoda pramoda kA jIvana nahIM jiyA, varan AtmoddhAra evaM loka kalyANa ko hI lakSya rkhaa| mahAvIra ne sADhe bAraha varSa taka ghora tapasyA kara kevala jJAna prApta kiyA tathA tIsa varSa taka prApta jJAna ko jana samudAya meM vitarita kiyaa| prabhu yIzu bhI ahiMsA, aparigraha, satya, acaurya evaM brahmacarya kI rAha para cale jo jaina darzana kI AdhAra zilA hai| sAdhanA kAla meM prabhu mahAvIra ko vividha kaSTa uThAne pdd'e| una para dhyAnAvasthA meM zUla-pANI meM kyA-kyA upasarga nahIM kiye? bhujaMga hokara lipaTA, kAMToM meM unheM bAMdha diyaa| siMdUrI-Aga kI lapaToM se jlaayaa| bhaMyakara aTTahAsa ghoSa kiye| * mahAviSadhArI dvArA unheM atikrodha se jhallA kara una para vAra kiye, krUra prahAroM ke sAtha DasA gyaa| devoM , asUroM, mAlavoM dvArA unheM pratAr3anA dI gyiiN| kor3e barasAye gye| kutte chor3e gye| unhoMne zIta-tApa, kSudhA, pyAsa ko samabhAva se shaa| dAsa prathA va nArI utthAna ko nimitta rakhate hue apane saMkalpa anusAra lagAtAra pAMca mAha se adhika tapa ke pazcAt caMdanabAlA se bAkUle - rUkSa - bhojana grahaNa kara, pAraNa kiyaa| kadAcita hI kahIM unake jaisI kaThora sAdhanA, ahiMsA, vyavahAra evaM Adarza meM dRSTigocara hotI hai| vyavahAra meM anekAMta evaM darzana meM syAdvAda ko unhoMne apnaayaa| ___ yadi aMhisA kI anya koI aisI anupama misAla vyaktigata jIvana meM hai to prabhu Izu meM nikharakara sAmane AI hai| zaitAna evaM sarpa dvArA prabhu Izu ko bhI aneka kaSTa diye, upasarga kiyaa| tatkAlIna netAoM, padAdhikArI evaM rAjA ke pratinidhi dvArA unheM kadama-kadama para yAtanAe~ dI giiN| phira bhI unake mUla upadeza, ahiMsA, satya evaM prema kI anupama triveNI the| "apane zatruoM se prema kro| jo tuma se ghRNA karate haiM unake sAtha bhI bhalAI kro| jo tumheM zrApa dete haiM unakI prasannatA ke lie prArthanA kro| tumhAre eka gAla para thappar3a mAreM to dUsarA

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jaina darzana evaM bAIbila meM mahatvapUrNa samAnatA / 46 gAla bhI sAmane kara do|" jaba mahAvIra dhyAnAvasthA meM the gvAle dvArA iMgita kiye baila usake lauTane para nahIM mile to unheM cAbuka mAre, unheM kue~ meM laTakAyA jAne lagA, taba indra ne cAhA ki vaha prabhu kI rakSA kareM, lekina use anumati nahIM dii| isI prakAra sAdhanA ke aMtima caraNa meM bhI gvAle ke baila na milane para asahaya krodha se Aga babulA hokara gvAle ne prabhu ke kAnoM para khIleM ThoMke / vizva vaMdya carama ahisaMka mahAvIra ne vaira kI isa aMtahIna zrRMkhalA kA hRdaya ke bhItara nigur3ha aMdhakAra kI partoM ke pIche darzana kiyA ki vaira aura pratizodha kI aTUTa paramparA jisase saMsAra ke prANI bhava bhava se grasta evaM trasta haiM jaisA ki svayaM mahAvIra ke dvArA apane pUrvabhava tripRSTha vAsudeva ke bhava meM atyanta krodha evaM aMha ke vaza yaha gvAlA jo taba zaiyApAla thA, usake dvArA madhura saMgIta meM layalIna hone se, use baMda na karane kI avajJA karane se, usake kAnoM meM garma-garma zIzA DalavAne kA svayaM ko doSI pAyA evaM sthApita kiyA kI kevala kSamA, advitIya prema hI isakA samAdhAna . hai / pApoM se prAyazcita evaM chuTakAroM kA ekamAtra upAya hai| use varaNa kiyaa| apUrva dhairya pUrvaka gvAle dvArA kAnoM meM lakar3I kI kIleM Thokane para apAra vedanA ko binA pratizodha sahana kiyA jisase vaira badale kI antahIna zrRMkhalA samApta ho / aisA hI carama udAharaNa vizva itihAsa meM prabhu yIzu kA hai, jaba zaitAna yahUdA cAhatA thA ki yIzu ko dhokhe se pakar3A deM yahudA ke sAtha sainikoM kI Tukar3I evaM pulisa thI / yahudA yIzu ke pAsa AyA, Age bar3hA aura mitra ke samAna unakA gAla cuumaa| taba yIzu ke sAthI ne apanI talavAra khIMcakara mukhya purohita ke naukara kA kAna ur3A diyaa| yIzu ne usase kahA " apanI talavAra myAna meM rakho jo talavAra calAte haiMve talavAra se mAre jAyeMgeM / " dharma pracAra tIra aura talavAra se nahIM hote| dharma kI jIta donoM kI jIta hai jisameM kisI kI hAra nahIM hotii|" yIzu ke virUddha jhUThI gavAhiyA~ dI gaI aura jhUThe Aropa lagAye gye| mukhya purohita ne pUchA- batA

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47/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra tU paramAtmA kA putra masIha hone kA dAvA karatA hai yA nahIM? yIsu ne kahA hA~ maiM hU~ ", taba usane kahA "yaha paramezvara kI sarAsara nindA hai|" "prANadaNDa" deM unhoMne unake mu~ha para thUkA, thappar3a mAre, kor3e maare| jaise mahAvIra ke lie makhali gauzAlaka ne kahA , "ve sarvajJa nahIM maiM sarvajJa huuN|" jisakA mahAvIra ne usa para na krodha kiyA na badalA liyaa| - pIlAtusa ne pUchA, "kyA tuma yahudiyoM ke rAjA ho ?" taba yIzu ne kahA, "merA rAjya isa jagata kA nhiiN|" sainikoM ne kA~ToM kA mukuTa pahanAyA, upahAsa kiyA; "yahudiyoM ke rAjA ko prnnaam|" pIlAtusa ne kahA meM yIzu meM koI doSa nahIM pAtA huuN| lekina yahudI netA IrSyA rakhate the dekhA ki bhIr3a upadrava kara rahI thI taba pIlAtusa ne pAnI mNgvaayaa| bhIr3a ke sAmane kaTore meM hAtha dhote hue kahA ki ,"maiM isa bhale manuSya ke khUna se nirdoSa huuN|" bhIr3a ne kahA, "usakA khUna hama para aura hamArI saMtAna para ho|" jaba yIzu ko kraoNsa para car3hA rahe the to yIzu ne phira bhI prArthanA kI, "pitA inheM kSamA kareM kyoMki ye nahIM jAnate ki ye kyA kara rahe haiN|" parama ahiMsaka mahAvIra evaM yIzu meM aisI apUrva samAnatAeM haiN| kAza vizva kI sabase bahusaMkhyaka jAti isAIgaNa apane jIvana evam vyavahAra meM, evam anya loga bhI prabhu mahAvIra se prANI mAtra ke prati ahiMsA evaM karUNA ko hRdayaMgama kara sakate ! zAkAhAra evaM vizva prema ke prati aura sakriya racanAtka sabaka lete !

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GLIMPSES OF HISTORY OF JAINS Only Mahaveer the last of twenty four Tirthankars can be called historical person, in view of available evidences. Other Tirthankars belong to antiquity or realm of mythology. The buddhists scriptures just written after Buddha, mention, Mahaveer as Nayputta of Nigantha or Jina being contemporary of Buddha. 'Swentamber Jains' canonical texts coming down on the basis of correct utterances, audition from Guru to the disciples, were reduced to writing in the fifth century A.D., narrate the birth of Lord Mahaveer in B.C. 599 on Chaitra Sudi 13. He was of 'Gyatra-Kul' a Ksahatriya prince of Kundgram Vaishali, which is about 43 KM. from Patana, then ruled by Srenik- Bimbasar- so mentioned in 'Dassa- SutSkandh' (Jain text) or Bimbasar in Buddhist texts. Nirgrantha or 'Jin' meant getting rid of passionsaversions and attachments. The parents of Mahaveer followed the 'ChaturyanDharma'- fourfold religion. Non violence, Truth, Nonstealing and Non Possession (Ahimsa, Satya, Achaurya and Aparigrapha of Lord Parswanth born 250 years before Mahaveer.) As per Jain mythology the 22nd

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49/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra Tirthankara Arishtnemi was born 84,000 years before the birth of Lord Mahaveer and the 21st Tirthankar 5 lac years before that. The cosmic time division in Jains is in 6 aeons each of descending and ascending order. The first era of a descending order (Avasarpani) is Sushama-Shushama, Sushama, Sushama-Dushama, Dushama-Sushama, Dushama, Dushama-Dushma. Each consisting of four crore (sagaropam) years, (i.e. beyond calculation) 3 crore-crore, 2 Crore- Crore, 1 Crore less by 42000 years consisting of four aeons. The fiftth one 21000 ordinary years and this sixth one of 21000 ordinary years respectively. The Ist Tirthankara Rishabhdey was born in Illrd aeon and attained salvation three year and 8.5 months before the end of the Iird era. So also Mahaveer attained 'Nirvana'in the same period before the end of the IVth era. Except Rishabdeo all Tirthankares belonged to the IVth era. The account of all 24 Tirthankares and remaining 39 great personages has been given by: 'Kalikal- Sarvagya' Hamachandrcharya in his treatise - 'Trishast Salgha- Purush.' The others are 12 Chakravartis, 9 Baldeos, 9 Vasudeos as and 9 pratiVasudeos. Baldeo's brother was Vasudeo Krishna, who belonged to the period of Tirthankare 'Neminath'. Rishabdeo finds mention in 'Bhagwat Purana' and Vishnu Puran'. No other Tirthankars figure in Hindutexts. There is a distinct Jain- Ramayan, called 'Padma Charitra' of 'Padma Purana'. Padma is the Jain name of 'Ram'. In Jain Ramayana the account of 'Padma' given in Trishasti Salgha- Purush', Laxman is held 'NarayanVasudeo' and Ram is Baldeo, Ravana being 'prati

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Glimpses of Hisotry of Jains/50 Vasudeo'. In a Diagmber Ramayan Sita was the daughter of Mandodari, the wife of Ravana who fearing some evil foreboding sent her on her birth to Mithila and got her buried in the land, there. She was found by king Janak while tilling a field and was brought up by him. The rest of the legend is almost the same. JAINISM & VEDIC RELIGION: The Jain religion differs from Vedic religion which emphasized rites like animal sacrifices to appease Gods and dieties to go to heaven after death. Purohits served medium to utter correct 'Mantras' and perform ablutions. 'Someras- drink' offered all heavenly joys and pleasures on earth itself. Jainism had no place for priest- crafts, animal- sacrifices, rituals and Somras drinks etc. The prime of place in 'Nirvan' went to Kshastriya-trithankars instead of Brahmin- priests. Jains adopted non- vedic concepts of Meditation from 'Yogshastra', Atomic particles and their indestructibility of 'vaishashik' and 'samkhaya' respectively. Their preceptors "Kapil and "Kanad' were also called 'Tirthankars'. The division into 'Brahmin', 'Kshastriya', 'Vaishya', and 'Shudra' is based on our actions and not on castes (Uttaradhana 25/312, 313). The division based on birth through castes, breeds ego and vanity. Virtues and merits alone are worthy. Sutrakratang' in Agmic text (Ilnd part 6th chapter/44) gives an account of discussion of Ardrak Muni with a Vedic Purohit who says, "One who feeds two thousand disciples earns virtues and attain Heaven". Ardrek controverts him. "Feeding two thousand sacred cats (Brahmins- if engaged in animal sacrifices)

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51/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra would undergo untold sufferings of hell, encircled by hungry wild animals'. Harikeshibal Muni was Chandal or untouchable by birth but was highly venerated being. Mere cropping of hair, or utterance of 'OM', 'OM' would entitle no one to be, 'Sraman or Brahamin' respectively. It is equanimity- 'Samata' and delving deep in soul, living as per its dictates would call one 'Sraman or "Brahmin". CHARACTERISTIC EVENTS OF MAHAVEER'S LIFE: (Bhagawati- Sutra Agam) gave a graphic account through a query from Gautam; the principal disciple of Mahaveer, to him, "why is it so that when Devananda and her husband Rihabhudtta - Brahmin joined the congregation to pay their obesiance to Lord Mahaveer, Devnanda stood intently gazing the Lord, her bodice tightened, breasts secreted-oozing milk, hair stood on their ends. She felt such exhilaration as a kadamb tree blossomed suddenly after rains?" Mahaveer himself clarified, to Gautam "this Brahmin- lady 'Devnanda'; is my mother, looking- at me full of motherly compassion because my first birth was through her." Mahaveer at the age of thirty renounced world, pulled up his hair by his first undertaking, vow to schew actions inculcating sins henceforth. He dedicated himself to conquer passions of anger, pride, concert, deciet, and aversion, by undertaking severe most penances. He felt great was the burden of past sins-accumulated of previous births and exemplary effort of penances was called for. He would not lag behind in 'manliness. He even mentioned it in 'Acharang Agam,' "It was highly difficult and improbable elsewhere; as I could destroy the mighty

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Glimpses of Hisotry of Jains/52 Ichain of past accumulated sins; and therefore I may realise your potential, don't let it lie dormant." In the very first rain-stay at Asthigram (of his 42 rain stay of his ascetic life) he took up challenge to test his soul force, through means of utter fearlessness and nonviolence. It came from Yaksha-Shoolpani, (a demi-God turned violent through hellbent hatred of persons of the ill fated village Asthigram). The legend is that poor bullock was subject to grave cruelty first by the greedy trader harnessing it in bullock-cart heavily laden with goods, wading through a torrental river. The ox was almost broken, left in the village to be looked after by the villagers against the maintenance given by the trader. Through sheer callous neglect and misappropriation of maintenance, the ox died decrepit, turning into Yakhsha Shoolpani, in next birth who rained pestilence, famine, disease and death on the village and turned it into a heap of bones. Mahaveer was subjected to all torments, stings, and firey attacks but delivered Yaskha, from pangs of anger and retribution, ultimately. His other four months stays were as under. ChampaPithi (3), Vaishali- Baniyagram (12), Ragriha & Nalanda (14), Mithila (6), Badidhitte (2), Albiya (1), Paniya Bhumi (1), Sravasti (1) and Pava (1). On being beaten by a cowherd for not getting his bullock, Indra appeared to protect him to whom Mahaveer said the path of selfrealisation seeks no dependence. It has been ever treaded alone and would always be so. He under took fastings (without any food whatsoever and may be many even without water) for 4166 days in a span of 121/2 years almost, leaving only 349 days, in following major spells.

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53 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra The biggest one of six months less by five days, of four months (in six times) 11/2 months two times, of one month 12 times, fortnightly 72 times. (Even present day there are cases of similar fasting on some lesser scale). The severe most and the longest fast he undertook of 175 days was to deliver the rulers of their lust of war, keeping persons in bondage, including young girls as slaves, plundering, irrespective of close relations. One immediate instance was such heinous actions of the king Kakmuk Shatanik of Kaushambi subjecting the ruler Dadhivan and subjects of Champa to all these atrocities, including abducting the beautiful queen and the princess Chandan Bala. Mahaveer would go for alms from door to door but as per his vow would not accept. Only when such ordeal lasted for long 175 days and nights and could be found one slave girl chained in the dark dingy underground room at its door-way, eager to make offerings of the coarse boiled grains from a winnower. Considering all the conditions of vow (Abhigrah) fulfilled, taking it as divine dispensation Mahaveer accepted the alms. In the long arduous process of penance he also forged the powers of soul over body. In the quest of his liberation, he equally dedicated himself for freedom of women and slaves and without that it was not worth it. So also when he was on the verge of attaining omniscience the extremes of physical sufferings alongwith the rigorous course of fasting and meditation, he underwent. One cowherd seemingly entrusted his pair of bullock, while he was in deep contemplation. On return of the cowherd, not finding his bullock, he felt exasperated, sought angrily his

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Glimpses of Hisotry of Jains/54 explanation. The mute Mahaveer infuriated him all the more, "are these ears of yours, earthen cups, filled with oil"? He was excited with uncontrollable rage and as such thrust two nail like wooden pokers in his ears. At the house of one Siddharth Baniya, Khark-Physician noticed melancholy Mahaveer and with great efforts pulled them out, leaving gushing blood, oozing out. Then at the end of 12/2 years of such austerities at the bank of Rijubalika under a Shall tree on vaishakh Sud 10, he attained ominscience, radiating all the directions with brilliance. Goshalak who had been with Mahaveer, for as long period of six years; during the period of observing penances; was often beaten severally for his curiosities in amorous delights and licentious habits besides Mahaveer and he being at times treated spies of some king and so in sheer desperation he left Mahaveer and after some period would again join him. Goshalak also possesed in some miraculous powers and was head of sect called 'Azivikas' professed fatalism and even proclaimed himself 'Omniscient. Gautam asked Mahaveer about it to whom he said Goshalak does possess powers of 'Tejoleshya' and can destroy some of his enemies but not omniscients. He is not omniscient. Goshalak used Tejoleshya in anger on Mahaveer but after making three rounds of him and causing certain hurt to him entered the body of Goshalak. Yet Goshalak threatened Mahaveer that he would die due to it in six months. Mahaveer said, "It is not truth, I would still be alive for sixteen years though you would die in a week undoubtedly". Goshalak began gulping more and more liquor to assuage, the intense heat he was suffering from and began dancing

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55/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra and bowing repeatedly before Hallhal ,the potter woman, with whom he resided. JAINS AFTER MAHAVEER: The ardent followers or Principal disciples during Mahaveer's life time were 11 Gandhars, of whom only two Gautam and Sudharma survived Mahaveer; and Gautam too attained salvation immediately after Mahaveer. History knows very little about other Gandhars except Sudharma who lived for 20 years after Veer Nirvan. Most of the canonical texts owe to him as sacred sermons of Mahaveer to Gautam Gandhar and or Sudharma preaching Jambooswami his disciple on their queries. The first six Acharyas (Preceptors) in succession after Mahaveer were (1) Sudharma, (2) Jambu, (3) Prabhava, (4) Shayambhava, (5) Yashobhadra, (6) Bhadrabahu and Sambhut Vijay. It is said that Shayyambha had precognition of the impending death of his son disciple 'Manak'; as such he reduced the entire canonical literature into one text called Dashvaikalik, a faithful representation of it. Bhadrabahu who was the last omniscient, 'Srutkeval', of entire 12'Agam's and 14'Purvas', He however did not impart knowledge of 12th Agam to his disciple 'Sthulibhadra' to be parted with to others. He belonged to the period of Chandragupt Maurya. Ashoka's grandson Sampratti propagated Janism vigourously. Of B.C. 300. credible Jain edicts have been found in Tamil Nadu in Brahmi script- in Madurai and Tinnevali. Within 100 years of Ashoka, Jain religion

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Glimpses of Hisotry of Jains/56 reached Pathankot. More than ninety rock-edicts have been found of Kushan- period. The periodical conferences of Jain preceptors took place as follows. One at Pataliputra- 160 years after 'Nirvan' of Mahaveer, under Sthulibhadracharya, resulting in collection of 11 Angas. Then over centuries these were again scattered. Then under 'Arys Skandil', after about 840 years of Mahaveer, such conference of 'Munies' took place at 'Vallabhi' and finally after 980 years of Mahaveer under the aegis of Devardhi- Khsama Sraman. Fortyfive canonical texts were collected, reduced to writing and edited, which are extant, acceptable to different folds of Swetambar branch of Jains in slightly varying numbers (a) Angs are 11, (b) Upangs (12), (c) Prakirns 10, (d) Chhedustra 4, (e) Moolsutra 5 and (f) Two special texts Nandi and Anuyog. ANGAS are - (i) Acharange, (ii) Suyagadang, (iii) Thanang, (iv). Samvayang, (v) Bhagwati Vivhpannatt, (vi) Nayamma Dhammo Kahao, (vii) Uvasagdashao, (viii) Antagaddashao, Anutarov Vayyadaso, (x) Panahvagar and (xi) Vivagsooyal. (ix) Four Moolsutras are (i) Uttardhyayan, (ii) Avashyak, (iii) Dasvaikalik and (iv) Pind Niryukt. OTHER RENOWNED PRECEPTORS OF SWETAMBAR SECT AND THEIR WORKS Archarya 'Siddhsen' wrote his famous work 'NyayAvatar', about whom even Kalikal Sarvagya i.e. present times' omniscient Hemchandracharya, said - "His efforts

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57 / Het at siferat STAETA, gxfa, caer ya daliftah 37794 before Siddhsen's mystic compositions are trifles". Acharya Samantbhadra wrote 'Syadwad' authoritatively. Nemichandrachrya's famous work is "Gommatsar; Haribhadrasuri was disciple of famous Guru Jindutta Suri. Who also had his disciple Jinkushalsuri. Haribhadra wrote about 444 works, of which 88 are available. "Yogdrashti- Samuchhaya" is his great text. In eleventh century was Sri Hemchandra Acharya (during 1089 to 1173 A.D.) who had to his credit several great works said to be in hundreds of which 'Trishasthi Salagha Purush Charatra', 'Siddha Hemshabda- nushashan', 'Kavya Kumarpal Charitra', are outstanding. During the reign of Akbar was Sri Heer Vijayjee; who was given great ovation in 1582 at Fatehpur Sikri. He was listed amongst the then greatest 21 intellectuals of India in 'Aine-Akbari' in those days. The period of renaissance of Jainsim especially between 1032 to 1439 A.D. was the golden period of Jain architecture and sculpture, also manifested in construction of unparallel temples of Mount. Abu- 'Vimal Vashin' by Vimal Shah in 1032 A.D. and 'Nemanth temple' by Bastupal- Tejpal in 1232 A.D. a dream come true in marble in shaping and chiselling superb, chandelier, ceiling panels, pillars, images and elephants etc. Then in 1439 AD was constructed a gigantic architectural temple exquisite at Rankapur by Dharnaseth or Dharanaka. All these unique master piece creations were the everlasting gifts of 'Porwal Jains'. Incidentally it may be said that Porwal, Oswals and Srimals were the followers of 'Uday Prabh Suri'; and Ratna Prabh Suri emerging from Bhinmal in 7th and gth

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Glimpses of Hisotry of Jains/58 century A.D. Those who went to 'OSIYA' were called Oswals, although the 'Gurus' converted them to Jains and not to Porwal a name associated with Pura-gate at Bhimal, or Oswals as such. Amogst Swetambar sect also 'Khartargachha' began in the year 1090AD, who defeated in canonical polemics monks residing in temples. Hence the name. Then in 1289 AD the severe penance undertakers were dissociated to form 'Tapagachha'. 'Anchalgachha', followers keep a piece of cloth in their hands instead of Muhpatt i.e. in place of cloth fastened at the mouth. Then there are 'Trustutik' followers who don't dedicate 4th stanza to demigods or demigoddesses, as only Tirathankars or 'Arhats' overcoming "attachment and aversions', deserve our dedication, unlike 'Four-StutiFollowers'. Venerable Sri Rajendrasuri initiated the tristuti-sect and by writing seven volumes of 'Abhidhan Rajendra kosh', contributed immensely, uniquely to Jain literature by distilling entire Jain texts into dictionary form alphabetically. It is a masterly treatise base, for all students of Jainism. Spiritually dedicated Acharyas like Bhupendra Suri, Dhanchardra Suri and Upadhyay Manmohan Vijay adorned the order besides great historian, literary and spiritual Acharya like Yatendra Suriji. Both of them adore statures of 'Arhats' and worship temple. Unlike that however are 'Sthanaks' and 'Tera Panthi'. It is said 'Lonkajee' was a lay person, however well versed in scriptures, who taught many monks who opposed image-worship although, the view is not strictly based on scriptures. Shubhring quotes 'Naydhamal

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59/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra Kahao' 210 B and Raipsenej 87 b, 94(IV), "Their followers however believe 'Lonkejae' having been initiated". Acharya Dharmdasjee sent 22 learned 'Sadhus' to propagate, the faith; as such called 22nd sect or 'BaisSampraday'. 'Terahpanth' began in 1760. One meaning especially pleasing to the followers that monks observe 13 vows (of which 5 are Mahavrat, 5 Samities and 3 Gupties). Acharya Bixu was its originator. Jayacharya' has been a prolific writer. It is a powerful movement with a well knit- organisation under one Acharya. 'Acharya Tulsi' made great organisational efforts for its expansion. Mahapragya lent it literary and more liberal content. A new order lesser than monk named 'saman' was introduced who could go abroad for teaching, propagating principles of Janism. It is the need of hour. Present Acharya of Terapanth is Mahasramanjee. Diagmbar branch is second major division of Jains. It occurs distinctly as late as 683 years after 'Nirvan' of Mahaveer as per an edict at Sravanbelgola of 1600 AD. The last of preceptors versed in 'Agamic- knowledge' passed away by 683 years. Bhadrabahu II passed in the year 515 after 'Veer Nirvan'. He belonged to South India and amongst his disciples were the famed 'Kundkund' "Gupt, Gupta', 'Mahanand; 1 and Jin Chandra. After Bhadrabahu I and before Bhadrabahu II (who passed in B.C. 12) and before Bhadra had been - Dharsan Acharya who knew even part of 'Purvas' coming down even earlier to Mahaveer. Bhadrabahu II thus could anticipate occurence of 12 years long famine stalking at Ujjain. He imparted this learning to his disciple 'BhutBali' and 'Pushpdant, who authored 1 'Shatkhandagam'. Acharya

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Glimpses of Hisotry of Jains/60 Kundkund wrote 84 texts in prakrat. He was revered like a 'Gandhar'. Amongst his works are 'Samaysar', 'Pravachansar' and 'Panchastikay'. His disciple was 'Umaswati in 135 AD to 219 A.D., who wrote his works both in Sanskrit and Prakrat. He was revered both by Swetambars and Diagambars. His work 'Tattavarth Sutra' is highly recognised by both sects, which includes logics also. Although he wrote about 500 books but according to Diagmbars a few only are known as 'Pujaprakaran' 'Prasmit' and 'Jambudweep samas'. His disciple was Samantbhadra who wrote commentary on 'Tattavarthsutra' known as 'Devagam' a great work of 'Syadvad'. Last amongst such galaxy of learned ones was 'Akalank' who wrote 'Nyay Vinichaya','Labdhisastra' and 'Swaroop Sambodhan'. 1 The philosophy preached by Mahaveer and Jainsim coming down since ages, has served as bed-rock of this religion undergoing little change, firmly embedded in the frame work laid down by scriptures. Thus basically there is little difference between Digambar and Swetambar sects, except on some of the details as follows, worth mentioning. 1. Digambars do not think Mallinath, the 19th Tirthankar to be a female as considered by Swetambars. In fact Digambars rigidly believe that no female, I untouchable and householder can ever achieve salvation. It might be due to the influence of Hindu puritans. It is most unlike Swetambars and even probably against the tenor of Jain philosophy which entitles all alike for reaching that state.

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61/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra / 2. No one can attain 'Nirvan' without giving up clothes. This too is academic as both sects think that hardly anyone can attain it after Jambu Swami. Hence even the difference of opinion of Digambars with Swetambars that Omniscients 'Kevali' before giving up body, do not partake meal or need to do ablutions, is not of practical value. 3. Digambars unlike Swetambers think, the embryo of Vardhaman not having been transplanted from the womb of Devnanda to Trishala, nor Mahaveer having married or begot a daughter 'Priyadarshani, and so on; other differences are still less significant. In the world of sculpture, Digambars have left monumental images of 'Bahubaljee - one such is at 'Sravanbelgola' 17 meters high built in 931 A.D. by Chamandrai. There is another such image 37 feet high built at Venur in 1603 A.D. There is Treasure-Hall of Hoishayala kings who also got built temples dedicated to 24 Tirthankars. In northern India a cluster of famous Jain temples is at Khajurao - One such temple is 'Parswanath' comparable to famous 'Kand Mahadeo'. Another such cluster is at 'Deogarh' consisting thirty one Jain temples which have more than thousand statues, one of which is praised as the finest one in India. Such is the great heritage of Jainism forcing us to ponder over our sources of unity. Despite. many schisms let us question ourselves how near or far are we from Mahaveer. May we call ourselves his real followers or are we merely like 'Goshalak' or an unwanted piece of cloth attached to Mahaveer to be shed , earlier the better, as Goshalak lived so close and so long with Mahaveer, yet

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Glimpses of Hisotry of Jains/62 always belied him through his misdeeds. It is only by following whole heartedly, Jain principles, faithfully, putting them into practice we would not only benefit ourselves of his great faith, right knowledge and noble acts, but would be able to disburse its benediction to the entire world, the message of 'live and let live'.

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jaina darzana

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navakAra mahAmaMtra navakAra mahAmaMtra bIjamaMtra hai| akSara thor3e haiM, lekina brahmANDa isakA kSetra hai| ise samasta Agama evaM caudaha pUrva ke jJAna kA sAra kahA gayA hai| jinasAsaNasAro, codasa puvvANa jo smuddhaaro| - jassa maNe namukkAroM, saMsAro tassa kiM kunnii|| 1. yaha mAhazruta skandha hai| bhagavatI-sUtra, prajJApanA-sUtra, mahAniSItha- sUtrAdi (Agama) meM yaha ullekhita hai| navakAra mahAmaMtra ahaMkAra evaM mamakAra ko miTAne vAlA rAmabANa hai| vinaya evaM vItarAga ke zubhabhAva-adhyAvasAyoM se ota-prota hai| guNoM kI pAvana pUjA hai| isameM vyakti, varga, liMga, sampradAya, dharma, jAti yahA~ taka ki rASTra evaM kAla kI sImAoM se bhI pare kevala guNAnurAga hai| saMkIrNatA na hone se yaha sarvavyApAka evaM sarvagrAhI hai| yaha cirakAlika ciraMtana satya hai, vizvavaMdya hai| isake pA~coM padoM meM jahA~ paMca parameSThi ko namaskAra kiyA gayA hai, vahA~ unameM samyaga-jJAna, darzana, cAritra rUpa, triratna evaM samyag-tapa evaM vIryAcAra ina pA~coM AcAra pAlana kA bhI bodha hotA hai, anuzIlana hotA hai| vaise pratyeka pada meM ina sabakA samAveza hote hue bhI eka dRSTi se pratyeka pada eka-eka uparokta guNa kA viziSTa dyotaka bhI hai| vaise ve atyanta guNavAna hai|

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navakAra mahAmaMtra / 66 taM bahu guNappasAyaM mukkhasuheNa parameNa avisAMya / meM visAyaM kuNau parisAvi appasAyaM / / - ( ajita zAMti ) 26 gAthA nAse aneka guNoM se yukta, parama mokSa sukha ke kAraNa viSAda rahita donoM, isa prakAra sabhI jinezvara mere viSAda evaM karma Azrava ko dUra karane kA prasAda deveM / 2. mahAmaMtra maMgala bhAvoM se bharA huA hai isalie saba maMgaloM meM zreSTha, evaM sarvopari maMgala hai| arihanta kI ArAdhanA kA AdhAra yaha hai ki unake saba amaMgala bhAvasamUla naSTa ho cuke haiN| nirmala nijasvabhAva meM sthita ho gaye haiM, atyanta prabhAvaprada hoM, jinheM saba padArthoM ke svabhAva acchI taraha jJAta haiN| una bhagavatoM ko praNAma karatA hU~ / ajita zAMti stavana meM ina bhAvoM ko isa taraha se varNita kiyA hai - vavagayamaMgala bhAve te haM viulatavanimlasahAve / nirUvama mahappabhAve, thosAmi sudiTThasumAve || - ( ajitaM zAMti) dohA-2 isalie mahAmaMtra ke lAbha ke liye nizcita rUpa se kahA gayA saMvva pAvappaNAsaNo / yaha sabhI pApoM kA samUla nAza karane vAlA maMtra / mA~ se bar3hakara jagata ke prANiyoM ke liye kauna hitakArI hotA hai lekina janma janmAntaro se bhaTakI huI apanI AtmA rUpI mA~ ko sulabha karAne vAlA yahI mahAmaMtra hai / taM saMti saMtikaraM saMtiNNaM savvabhayAM / saMtiM thuNAmi jiNaM, saMti viheu meM / / -- - ( ajita zAMti) dohA - 12

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67/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra ve sAkSAta zAMti rUpa haiM, zAMtikartA haiN| saba bhayoM ko harane vAle haiM aise zAMtinAtha prabhu mujhe zAMti deN| 3. isa maMtra kI yugoM yugoM se mokSa patha gAmiyoM ne parama zraddhApUrvaka ArAdhanA kI hai| ise satat uccArita kiyA hai| smaraNa kiyA hai evaM jIyA hai| yaha prANavaMta, prabhAvI evaM kSamatAvAna hai| saracArDa hai| isakI taraMge brahmaNDa meM vidyamAna hai| puNyazAlI bhavya AtmAeM isakA zraddhApUrvaka smaraNa kara puNyAnubaMdhI puNya bAMdhatI haiN| prabhu kI sevA meM aneka narendra, deva, deviyA~ vidyamAna rahate haiN| bhAva pUrvaka smaraNa kA niHsaMdeha bahuta mahAtmaya hai| aisA kaI AtmAoM kA nijI anubhava hai| bhAva namaskAra karma kATane kA amodha astra hai| karmarUpI bIhar3a vana . ke lie dAvAnala sadRza hai| timirAcchAdita ghora aTavI meM prakhara sUrya ke samAna patha pradarzaka hai| aise jaMgala meM jahA~ ahaMkAra evaM mamakAra ke vyAghra ha~kAra kara rahe haiM, usameM yaha maMtra AtmArUpI kesarIsiMha sadRza hai| navakAra maMtra meM pA~coM padoM ke sAtha namo kA uccAraNa namanIyatA yAnI guNa grAhakatA ke sAtha sAtha pavitra U~ "om" "om" kA uccAraNa karAtA hai| 'arihaMtA, asarIrA, AyarIyA, uvajjhAya, muNiNo pacakkhara nippaNNoM, oNkaaro|" paMca paremeSTi (samaNa suta) jo arihaMta kA a| siddha jo azarIra hai, karma kSaya se usa pada kA bhI a , AcArya kA 'A', upAdhyAya kA 'a', sAdhu yAnI munikA 'ma' milakara 'a+a+A+u+ma= 'om' uccAraNa banatA hai| bhAvapUrvaka om-om pavitra ghoSa hai jisake liye kahA hai oMkArabidusaMyuktaM, nityaM dhyAyati yoginH| kAmadaM, mokSadaM caiva oMkArAya, namo namaH / /

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navakAra mahAmaMtra/68 5. namo arihaMtANa se vinaya tapa sadhatA hai| usase guNoM kA prasAda milatA hai| aTUTa lagane vAlI bhavasAgara kI antahIna zrRMkhalA jo vaira pratizodha, bhaya, adamya icchAe~ lAlasAoM kI mRgamarIcikA ke samAna hai| Artaraudra pariNAmoM se jinake sauSThava, bhAva-viveka, pluSTa yAnI jhulusa cuke haiM.. unake jIvana me prAyazcita, saMlInatA, kAusagga, mauna, dhyAna se, zAMti- sudhArasa kI varSA karatA hai| rAha sulabha ho jAtI 6. isakA prathama evaM dvitIya pada 'namoM arihaMtANaM' evaM 'namo siddhANaM' hai| arihaMta zikhara haiM, siddha bhI zikhara haiN| aMtima maMjila hai| jabaki anya tIna padoM 'namo AyariyANaM', namo uvajjhAyANaM', 'namo loe savvasAhUNaM ye mArga haiM lagatA hai ki zikhara raha gaye haiM, rAheM lupta ho gaI haiN| lekina yadi rAheM sahI haiM to zikhara bhI prApta hoNge| prabhu ke zAsana meM caturvidha saMgha (zrAvaka-zrAvikA, sAdhu- sAdhvI) ke vidhAna ko itanA mahatva diyA gayA hai| pratyeka AtmA alaga alaga stara para hogI apane vikAsa kI sthiti meN| use apanA gantavya svayaM DhU~DhanA hai| sAre anubhavoM se pratyakSa gujaranA hai| mIla ke patthara evaM rAheM mArgadarzaka ho sakatI haiN| donoM kA pArasparika mahatva hai| svaMya vIra prabhu ne kevalya ke bAda bhI 30 varSoM taka paidala vihAra kara jana-jana ko upadeza diyA hai| dharma ko yuga ke liye prAsaMgika banAyA hai, yadyapi usake siddhAnta sArvakAlika evaM sArvabhaumika the| unake upadeza jo sUtra rUpa meM sAra rUpa meM the, unheM gaNadharoM ne Agama meM racA, sUtrabaddha kiyaa| ratnatraya kA vistIrNa jJAna-patha prazasta kiyA, loka-bhASA meN| ataH zrAvaka jo bhAvasAdhu bhI bana sakate hai, ve tathA bheSa evaM bhAvayukta sAdhu saccI rAheM bana, bhavya jana-jana ke lie punaH una uttuMga zikharoM ko, una kirIToM

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69/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra ko svayaM pAkara, saMgha ke liye bhI ukta varadAna dilA sakate 7. aba pratyeka pada kI pramukha vizeSatAoM kA adhyayana kreN| namaskAra arihaMtoM ko, 'namoarihaMtAMNa'- arihaMta prabhu ve haiM jinhoMne jIvana kAla meM kevala jJAna prApta kara liyaa| rAga dveSa ko jIta liyaa| AyuSyapUrNa hone ke sAtha jo siddha ho jAte haiN| arihaMta(sAmAnya) jinake zeSa karmoM kI avadhi evaM AyuSya karma meM aMtara raha jAne para evaM vizeSa kriyA jo samudghAta kahalAtI hai usake dvArA pAMca hRsva akSara bole utanI avadhi meM zeSa sabhI karma (dhAtIkarma- jJAnAvaraNI, darzAnAvaraNIya, mohanIya evaM aMtarAya pahale hI naSTa ho cuke haiN| kevalyalabdhi ke samaya hI ) nAma, gotra vedanIya evaM AyuSya bhI pUrNa kara lete haiN| isa prakAra AThoM karma kSaya kara lete haiN| sarvajJa haiN| 'aTThavihaM piya kammaM, aribhUyaM hoI savva jiivaannN| taM kammamarihaMtA, arihaMtA teNa vuccNti|| -Ava.ni 914 saMsAra ke saba prANiyoM ke vairI aSTakarmoM ko arihaMta ne cUra-cUra kara diyA isalie arihaMta kahalAte haiN| pratyeka ko isa kArya ke liye rAha dikhAne vAle haiN| 'saMsAra aDavIe micchattaNNANa' mohiaphaae| 'jehiM kayadesiattaM te arihaMte paNivayAmi / / . ___ -A.ni 909 ATha karma jinameM jJAnavaraNIya, darzanAvaraNIya, mohanIya eMva aMtarAya cAra ghAtI karma tathA vedanIya nAma, gotra, Ayu, aghAtI karma haiM jo jagata ke saba jIvoM ke sAtha zatru rUpa se jur3e hue haiN| ina karmoM kA ve saMhAra karane vAle hone se inheM arihaMta kahate haiN| (inameM mohanIya karma saba dhAtI karma kA bhI senAnI hai|

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navakAra mahAmaMtra/70 mithyAtva rUpI mohanIya karma isa saMsAra rUpI aMdhakAramaya aTavI meM hameM bhaTakAtA hai| jina vItarAga prabhu ne apane upadeza se rAha prazasta kI hai, una arihaMto ko daNDavata praNAma karatA huuN| jo bhava bIjoM ko naSTa karane vAle haiM, unheM namaskAra kiyA hai| . bhavabIjAMkurajananAHrAgAdyAH kSayamupAgatA ysy| . brahmA va viSNurvA, harirjinoM vA nmstsmai| -(AcArya hemacandrasUrI kRta) 8. 'namo arihaMtAMNaM' se zrAvaka ke cha: Avazyaka kartavya pUre hote haiM-jaise sAmayika hotI hai, caturvizAMti stavana hotA hai, guruvandana, pratikramaNa, kAyotsarga evaM pratyAkhyAna, vartamAna ke liye saMvara, bhaviSya ke lie pratyAkhyAna, yAnI vrata, pApakarma se nivRti hetu | 'namo arihaMtANaM' devaguru kA vaMdana hai| isake sAtha sAmayika karane se samatA kI vRddhi hotI hai| kalaha kleza miTate haiN| sama bhAvoM dvArA pratikramaNa yAnI pApakarma se pIche haTane kI preraNA milatI hai| isakA dhyAna karane se kAyotsarga evaM Atmazuddhi hotI hai| kAyA se mana haTa kara jIva AtmA kI ora urdhvagAmI banatA hai| jIva ke lakSaNa hai'samatA, ramatA, uradhatA (urvIkaraNa), gyAkatA, sukhbhaas| . vedakatA, cetanyatA ye saba jIva vilaas|| dharma yA AtmA ke dasa lakSaNa nimna bhI kahe haiM-khati , muttI, ajjava, maddava, lAghava saMje, tave ceiyaM, bNbhcere| arthAt kSamA nirlobhitA, saralatA, mRdutA, satya, saMyama , tapa, jJAna evaM brhmaacry| pala-pala Arta evaM rodra dhyAna dUra hokara jIva ke dharma dhyAna (pApamukti kI kalA kA vikAsa) evaM zukladhyAna se AtmA kI akSuNNatA usakI viralatA, sarvajJatA prApta ho, zakti udbhASita hotI hai| ajIva ke lakSaNa haiM -

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71 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra 'tanasA, manasA, vacanatA (pudagala ke lakSaNa hai / ) jar3atA, jar3a sammela / laghutA, gurutA, gamanatA ye ajIva ke khela / / - (samayAsAra banArasIdAsa) isa maMtra se bhava prapaMca kama hotA hai| bheda jJAna prakaTa hotA hai / tana, mana ke prati caMcalatA, duSTavacana, kalaha, jar3a padArthoM kI Asakti, kama hokara, cetana zivarUpa se sneha bar3hatA hai / anubhava cintAmaNi ratana, jAke hiya paragAsa so punIta zivapada lahai, dahai caturgativAsa / tAte viSai bhoga meM magana sau mithyAtvIjIva bhoga sau udAsa, so samakitI abhaMga hai / - ( samayasAra banArasIdAsa) 9. aise samyakatvavAna ko dharma meM saMzaya na hogA, zubha karma phala kI bhI icchA na hogI / azubha karma udaya dekhakara citta meM glAni nahIM hogii| satya para dRSTi hogI / satya ko jAnane evaM use pAlana karane kA pUrA prayAsa hogaa| mithyAtva kA leza mAtra bhI Agraha na hogA | Anandadhana kI taraha apane svarUpa meM cittasthira evaM satat praphullita hogaa| zAstroM meM bhI kahA hai - 'niHzaMkiya, nikaMkhiya, nivitigicchA, amUDhadiTThiya / uvavUha thirakaraNeM, vacchala, pabhAvaNe aTTha / / - ( atacAra gAthA sUtra 3 gAthA ) mithyAtva kI, ahaM buddhi kI bhUla miTegI ki mere kiye dUsaroM ko nukasAna hogA yA bhalA hogA aise abhimAna bhare vacana nahIM khegaa| apane bhavoM evaM apanI deha ko dekho, vipazyanA kro| jisa svadeha evaM paradeha para hama mugdha haiM, usakI sthiti dekho, "Upara kI camaka damaka paT bhUSaNa kI, dhokhe lagI bhalI, jaise kalI hai kaNera

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navakAra mahAmaMtra/72 kii| aise deha, yAhI ke sneha, yAki saMgatisoM, ho rahI hamArI gati kolhU ke se baila kii|" (samayasAra banArasIdAsa) . aise zubha adhya vyavasAyoM se asaMkhya upakArI deva, causaTha indra jo prabho kI sevA meM tatpara rahate haiM ve hamAre vighna, upasarga, bAdhAeM harana meM sahAyaka ho jAte haiN| hamAre karmoM kI nirjarA hotI hai| AtmA kI ananta zakti zanaiH zanaiH dhyAna karane se prakaTa hotI hd sataraMja khele rAdhikA, kubjA khele saari| yAki nizadina jIta hai, vAki nizadina haari| satyavacana kA sadA urvArohaNa hai| AcArya jayasena namaskAra maMtra ke bAre meM pharamAte hai- adveta namaskAra hone para maiM aura prabhu kA bheda miTa jAtA hai , jyoM-jyoM nija-svarUpa prakaTa ho jAtA hai| aisI abheda sAdhanA arihaMta dazA meM hI hotI hai| 10. aise aneka anubhava yugoM se bhavya jIvoM ko hue haiM, vighna dUra hue haiN| zAMti milI hai| namoM arihaMtANAM se sabhI kSetra me vicare vartamAna arihaMtoM ko bhI tathA bhUtakAla meM hue arihaMtoM ke sAtha bhAva namana evaM dravya namana ho jAtA hai| pUrva meM avasarpiNI kAla ke tIsare Are ke anta meM bhagavAna RSabhadeva Adi ke jIva tathA cauthe Are meM bhagavAna mahAvIra kA jIva aise caubIsa tIrthaMkara hue jo vartamAna meM caubIsI kahalAte haiN| vartamAna meM vicara rahe, mahAvidaha kSetra meM bIsa tIrthaMkara haiM , jinameM zrI zrImaMdara svAmI, yugamandara svAmI Adi haiM tathA bhaviSya meM hone vAle tIrthaMkara ke jIva, jinameM zreNika rAjA kA jIva, devakI mahArAnI, vAsudeva zrI kRSNa, sulasA satI Adi ke jIva bhI zAmila haiN| 11. tIrthaMkaroM ke pA~ca kalyANaka manAye jAte hai- cyavana, janma, dIkSA, kevalya evaM nirvaann| prabhu mahAvIra ke janma kalyANaka kA choTA sA prasaMga diyA jAtA hai| tIrthaMkara prabhu ke

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73/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra garbhadhAraNa para mA~ ko punIta caudaha svapna Ate haiN| tInoM lokoM urdhva, madhya evaM adholoka meM udyota hotA hai, unake janma kalyANaka causaTha indroM evaM koTi deva devAMganAoM dvArA parama ullAsapUrvaka manAyA jAtA hai| cAroM prakAra ke devatAoM ko ghaMTI kI AvAja se sUcanA ho jAtI hai| saudharmendra apane vaibhava ke sAtha airAvata hAthI para baiThakara AtA hai| indra hajAroM netroM se darzana karate haiN| koTi devAMganAe~ nRtya karatI haiN| mArgazilA para pANDuka vana meM erAvata hAthI para bAlaka ko biThAyA jAtA hai| sumerU parvata para le jAyA jAtA hai| snAnAbhiSeka meM kula DhAI sau (250) abhiSeka kSarIsamudra ke pAnI se hote haiN| unake lie kalaza bahuta bar3e hote haiM, sAmAnya manuSya unakI kalpanA bhI nahIM kara sktaa| * saudharmendra indra dvArA sazaMkita hone para ki itane drava-pravAha ko zizu bhagavAna kaise saha sakeMge, prabhu dvArA jarA sA aMguSTha dabAne para sumerU parvata kampAyamAna ho jAtA hai| indra Azvasta ho jAte haiN| tIrthaMkara ke bala kI kalpanA isa prakAra kareM ki eka cakravartI sAre bharata-khaNDa kA rAjA hotA hai| aneka cakravartI eka devatulya / aneka deva eka indra tulya aura aneka indra tIrthaMkara tulya hote haiN| yaha unakI Atmazakti kA pramANa hai| tIrthaMkara jinheM janma se mati, zruti, avadhijJAna hotA hai, 'sayaM saMbuddhANaM', svadIkSita hote haiN| sabhI cauthA jJAna dIkSA ke samaya aura ho jAtA hai| kevala puNya tatva kA sevana karate haiN| karma nirjarA karate haiN| prANI mAtra ke lie parama upakArI vizva hitakArI jIva hote haiN| 12. tIrthaMkara jo guNAtIta haiM, unake viziSTa bAraha guNa kahe gaye haiM, jo 'atizaya' utkRSTa kahalAte haiM yAnI koI Azcarya nahIM aisI bhavya AtmAoM ke lie viziSTa yoga dvArA utkRSTatAe~ sulabha hotI haiM, zarIra niroga ho, keza nakha, na tIrthakara jindAkSita hote hala puNya tatva parama upada

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navakAra mahAmaMtra / 74 bar3he, unakA rakta mA~ ke dUdha kI taraha dhavala ho / zvAsozvAsa sugaMdhita ho, AkAza meM indra dhvajA unake sAtha ho azoka vRkSa sAtha ho, puSpavRSTi ho, AbhAmaNDala ho, uttama maNiyoM yukta siMhAsana ho, traya chatra aura cAmara ho, divya dhvani ho, Rtue~ anukUla hoM, sugaMdhita varSA ho, anukUla jalavAyu ho, unheM jJAna viSaya ho, tInoM loka ke sabhI padArthoM ke svabhAva taka jAnate hoM, unakI vANI madhura, satyamaya, spaSTa, sugrAhya, loka bhASA meM ho, vaira bhAva bhUla kara sabhI varga ke prANI unakA zravaNa kareM, prativAdI svayaM nirUttara ho jAyeM / pUjAtizaya se deva devendra zaraNAgata hoM, ativRSTi, anAvRSTi evaM duSkAla na hoN| inake kucha atizaya janma se, kucha dhAtIkarma kSaya se evaM kucha deva pradatta haiM va kucha viziSTa vyaktiyoM ko athavA muniyoM ko bhI kinhIM samaya para ese anubhava hote haiM ki kaI kaThina paristhitiyA~ svataH Azcaryajanaka DhaMga se anukUla ho jAtI haiN| gAMdhI kA ailAna sAre bhArata meM svataMtratA Andolana ke samaya nirvirodha AjJAnusaraNa hotA thA / unake zabdoM me camatkAra thaa| ataH tIrthaMkara prabhu ko atizaya prApta ho yaha parama satyamaya hai / 13. ina pAMcoM padoM meM se arihaMtoM ne sabase pahale sampUrNa satya kA sAkSAtkAra kara mithyAtva mohanIya rUpI ghora tama kA ucchedana kiyA tathA jagata ko satya ke sUrya kevalI banake bodha diyaa| isalie sarvaprathama arihaMtoM ko namana kiyA gayA T hai / nizcaya hI isakI sAdhanA sarva maMgaloM meM sarvopari maMgala hai / upasargoM kA haraNa karane vAlA hai / samabhAva meM sthira karane vAlA hai| una para karmoM ke jhaMjhAvata prabhAva nahIM DAla skte| purAne karma kSaya hote haiM, naye karma alpa alpatara baMdhate haiM, bhavasAgara kI yAtrA kama hotI jAtI hai| maMtra siddhi ke lie pratyeka akSara kA sahI uccAraNa anivArya hai|

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75/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra 14. namosiddhANaM jo pUrNa ho gye| siddha ho gye| saba karma phala jhar3a gye| nicchinnA savvadukkhA, jAi-jarA-maraNa baMdhaNavimukkA avvAbAha~ sokkha, aNuhavaMtI sayA kAlaM / / (Ava.ni. 982) AThoM karma mukta sadA sadA ho gye| azarIrI jIva AtmA svarUpa meM siddha zilA para Arohita ho gyaa| saba dukha sarva prakAra ke vilIna ho gye| ananta jJAna zakti prakaTita ho gii| kisI prakAra kA baMdhana na rhaa| AkAza kI taraha mukta, koI Ayu deha Adi kA baMdhana bhI nhiiN| ina guNoM kI aTala avagAhanA, siddha, buddha, zuddha, brahma sadA anubhava karate haiN| ve ataH niraMjana, nirAkAra, ziva, muktAttmAparamAtmA, ajara amara haiN| siddha hone meM kisI jAti, kula, rASTra, liMga kA baMdhana nhiiN| ve alakha, anAdi, samAdhi, sukha meM lIna, cidavilAsa, nijajJAna svarUpa nikharate haiN| ___ namutthuNaM meM siddha prabhu kI zakrendra ne stuti kI hai| ATha karma kSaya se ATha vilakSaNa guNa prakaTa hue| ananta jJAna, darzana, sukha, kSAyika samakita, aTala avagAhanA, amUrtika, aguru, alaghu ananta-vIrya, kevalajJAna, darzana hastakamalavaMta tInoM kAla kI avasthA jJAta huI hai| kevalIsiddha bhagavAna pratyakSa dekha sakate haiN| vastu ke guNadharmoM ke mUla unhe spaSTa haiN| kevaladarzI haiN| vihaMgama dRSTi se nIce kA eka sAtha dRzya prakaTa hotA hai| usI prakAra samasta vastuoM ko sArarUpa meM, satya rUpa meM, unheM darzana upalabdha haiN| siddhoM kI pramukha vizeSatA hai-samyak drshn| jinhoMne saba padArthoM ke guNadharmoM ko tatva rUpa meM, bIja rUpa me pahicAna liyA haiN| vahA~ vistAra samApta hokara sArarUpa bana gyaa| nizcaya naya anusAra svayaM mAtra Atma svarUpa, nijarUpa meM, avasthita ho gye| phira bhI zakrendra ne namutthuNaM sUtra meM siddha bhagavAna ke aneka gaNoM kI stuti kI hai

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navakAra mahAmaMtra/76 savvanUNaMsavvadarisINaM siva, mayala, marU amaNaMta makkhayamavvAbAhma mapuNarAviti, siddhigaI nAma dheyaM ThANaM saMpattANaM namo jiNANAM jiabhayANaM sarvajJa evaM samadarzI haiM, kalyANakArI, acala, nirogI, ananta, akSaya, pIDArahita, punarAgamana rahita, siddha gati prApta, akSaya zilA para sthita, samasta bhAvoM ko jItane vAle, aise jinezvara ko vaMdana karatA huuN| 15. namo aayriyaannN| paMcAcArasamaggA paMcidiya daMtidapapaNiddhalaNA dhIrA guNagaMbhIrA AyariyA erisA hoMti -(ni.sA. 73) 'paMcidiyA' sUtra meM AcAryoM ke 36 guNoM kA varNana hai| usakA sArAMza uparokta dohe meM hai| saMkSepa meM jo pA~ca AcArajJAnAcAra, darzanAcAra, caritrAcAra, tapAcAra evaM vIryAcAra kA pAlana karate haiM, paMcendriya rUpI madonmatta hAthI ke abhimAna para aMkuza rakhate haiM, indriya saMyama pAlate haiN| paMca mahAvratoM- ahiMsA, satya, acaurya, apiragraha evaM brahmacarya kA hara saMbhava pAlana karate haiN| pA~coM samitiyA~-IryA (calane-phirane) samiti, bhASA-samiti, eSaNAsamiti, AdAna-nikSepa samiti, vyutsarga Adi jIvana kI sAmAnya kriyAe~ - calanA-phiranA, bolanA, icchAe~ karanA, cIjeM uThAnA, rakhanA, dUSita vastue~ phaiMkanA, pravAhita karanA Adi meM pUrA viveka pAlate hue pApakarma se bacane ke prati jAgarUka rahane se tAtparya hai| isI prakAra tIna-guptiyoM kA aura saMvara dhAraNa kiye hue haiM , yAnI mana, vacana, kAyA, tInoM rUpa se pApa karmoM ke Azrava dvAra ko roke hue haiN| isa prakAra ahiMsA, saMyama aura tapa se karmaphaloM se mukta rahate haiN| kSamAdi dasa dharma pAlate haiN| AtmA ke kSetra meM satat pragati hetu zarIra ko sAdhe hue haiN| aise dhIra, guNagambhIra AcArya hote haiN| inameM uparokta chattIsa guNa hote haiN|

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77/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra 16. aise svAnuzAsita AcArya, anya ziSyoM evaM samasta zrAvaka zrAvikA saMgha tathA sabhI jAtiyoM Adi ke lie prakAza puMja hote haiN| anukaraNIya hote haiN| sahaja zraddhA, Adara ke pAtra hone se unakA sAre samAja para anuzAsana sthApita hotA hai| netRtva ke guNa prakhara hote haiN| 'vIra prabhu kA zAsana jayavaMta varte ' usake ve sajaga praharI evaM preraka hote haiN| sUtradhAra hote haiN| ziSyoM, zrIsaMgha saba me dharma ke prati AsthA evaM utsAha bar3he, aise lokopayogI, saMyama, zikSA, dIkSA-pracAraprasAra karAte haiN| isalie ve saMghapati, paTTadhAraka, gacchAdhipati, AcArya kahalAte haiN| ahaMkAra, mamakAra ko miTAkara, mithyAtva haTAne kI suzikSA dete haiN| saMgha ke sarvAMgINa AdhyAtmika vikAsa karAne meM saceSTa rahate haiM, ve svayaM rodra dhyAna tyAge hue hote haiN| 17. isa hetu AcArya deza kAla ke anusAra dharmacakra pravartana karate haiN| ataH tadanusAra unakA vyApAka dRSTikoNa atyAvazyaka ho, tAki dharma ko prAsaMgika banA skeN| hiMsA se trasta mAnavatA, ANavika zastroM kI hor3a kI kamI, vizva yuddhoM kI vibhISikA, zastrAstroM kI lipsA tathA zoSaNa ko rokA jA ske| syAdvAda ke siddhAnta kI abhivyakti se vicAra sahiSNutA meM vRddhi ho| eka pakSIya dRSTi kI jagaha, jaina darzana ke svarNima siddhAnta 'anekAnta dRSTi' se samasta jaina pahale svayaM abhibhUta hoN| phira anya loga bhI unase anukaraNa kara skeN| aparigraha meM bhI pahala kI jA ske| asaMyamita jIvana kI isa betahAzA mRgatRSNA ke yuga me vItarAgatA kI AvazyakatA ko caritArtha kiyA jA ske| ataH ve dhanapatiyoM, mAyAviyoM evaM uneka dvArA banAye prAsAdoM ke samAna sthAnakoM, Adi se prabhAvita na hoN| kevala zAstrIya parikalpanAoM ke saMkucita dAyare se uThakara jIva evaM jagata ke lie prAsaMgika bneN| mAnava kI jvalaMta samasyAoM kA nidAna, vIraprabhu kI

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navakAra mahAmaMtra/78 jJAna gaMgA rUpI Agama kI rozanI meM DhU~Dha skeN| vicAra goSThI hoM, khulApana ho| dharma jar3a nahIM, dharma prANavaMta hai| Aja bhI utanA hI, jitanA pUrva meM thaa| AcArya bhagavan nAyaka haiN| ve hI mArgadarzI haiN| ataH AcArya bhagavaMta ko namaskAra kiyA gayA hai| 18. jaina dharma ke prabhAvaka AcAryoM kA varNana sAdhvI saMghamitrAjI ne kiyA hai| bhagavAna mahAvIra kI paramparA meM AcArya sudharmA svAmI evaM digambaroM ke anusAra gautama gaNadhara se zurU hotI hai| unhoMne Agama vaibhava ko surakSita rkhaa| tatpazcAt jambUsvAmI ne use saMjoye rkhaa| ye sabhI sarvajJa bne| unake pazcAt chaH zruta kevalI hue, yAnI unaheM caudaha pUrva kA jJAna thA / ve prabhava, zayaMbhava, yazobhadra, saMbhUtavijaya, bhadrabAhu evaM sthUlibhadra hue| pazcAtavartI AcAryoM meM devAdhikSamAzramaNa ke samaya AgamoM ko lipibaddha kiyA gyaa| AcArya suhasti samprati rAjA ke samaya meM hue| AcArya kuMdakuMda, umAsvAti (tatvArthasUtrAdi ke racayitA) , siddhasena divAkara (syAdvAda ke racayitA), saMmatabhadra, haribhadra, hemacaMdrAcArya, hIravijaya, nemicanda, jinadatta, jinakuzala zrI jI Adi bhI pazcAtavartI svanAmadhanya AcArya hue| vartamAna yuga meM bhI yazasvI AcArya hue haiM, ho rahe haiM jaise rAjendra sUrI, zAMti sUrI, vallabha sUrI, dezabhUSaNa, jayAcArya, hastImala jI, tulasI, mahAprajJa, elAcArya, prakAza muni Adi pramukha haiN| yaha sUcI udAharaNArtha hai, samUcI nahIM hai| anya bhI ullekhanIya mahAna AcArya haiN| mahatvapUrNa bAta nAma nahIM, AcArya ke guNa haiM jo ina guNoM se anuprANita hoM tathA yuga kI gati bhI mor3e ina guNoM kI or| AcAryoM kI yaha mahattI paramparA arihaMta, siddha evaM mokSapathagAmI sAdhuoM ke bIca mahAna setu kA kArya kara rahI hai| AcArya apane gaNoM se zlAghanIya haiN| jaina darzana me AcAryoM kI nirdhArita vizeSatAe~ unameM pratibimbita hotI haiN|

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79/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra 19. namouvajhjhAyANaM / jo upAdhyAya haiM jo AtmabhAva meM avasthita rahate haiN| satat AgamoM kA adhyayana karate-karavAte haiM, isalie kaI yazasvI upAdhyAya hue haiM jinhoMne ina AdarzoM ko caritArtha kiyA hai| AgamoM kA nimna paricaya diyA jA rahA hai dvAdazAMga (bAraha aMga arthAt Agama) meM jaina darzana kA ciMtana, gUDha jJAna darzana bharA huA hai| AcArAMga - zramaNa nigraMthoM ke AcAra, jJAna, darzana, caritra, tapa, vIryAcAra para do zrutaskandha meM 18 hajAra pada haiN| bar3e gaMbhIra, spaSTa, sarala evaM antaHkaraNa ko sparza karane vAle bhAva haiN| sUtrakRtAMga svamata evaM paramata ke anusAra kula 363 paramatoM kA varNana karate hue jaina mata kI viziSTatA ullekhita kI hai| 36,000 pada me do zruta skanda haiN| snthAnAMga- khAnoM, nadiyoM, parvata, guphAeM Adi kA tatva darzana hai| eka lAkha cAlIsa hajAra pada haiN| samavayAMga- jIva, ajIva ke eka se sau taka vikAsa darzAye haiN| bhagavatIsUtra- gautama svAmI dvArA bhagavAna mahAvIra se 36,000 prazna kiye haiM, unake uttara lAkhoM padoM meM diye haiN| jJAtadharmakathA- upadhAnatapa, saMlekhanA, satya, zIla, uttama . bhAvoM para prakAza DAlA hai|

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navakAra mahAmaMtra/80 upAsakadazAMga- viziSTa dasa zrAvakoM ke nagara, udyAna, samavazaraNa, upadhAnatapa, zIlavrata, viramaNa vrata, pratyAkhyAna, pauSadhopavAsa, upasargoM, saMlekhanA, anazana, pAdalipta AkAza gamana, devalokagamana, bodhi samayaktva kA varNana hai| antakratadazAMga - janma maraNa kI paramparA kA anta karane vAle sAdhuoM kA varNana hai| taiMtIsa mahAna sAdhuoM kA varNana hai| karmavipAka- zubhAzubha karmoM ke phala kA rocaka kathAnaka rUpa me varNana hai, jo marmasparzI anuttropatikadazAMga- sAmAnya jaina dvArA bhI ukta Agama paThanIya hai| praznavyAkaraNa- isameM Azrava evaM saMvara kA vistAra se varNana hai jo karma kI jar3a hai| bhavaprapaMca nivAraNa meM sahayAka hai| dRSTivAda- jo lupta hai| upAMga meM naMdI sUtra me 24 tIrthaMkaroM kA tathA bhagavAna mahAvIra ke 11 gaNadharoM kA varNana hai| bRhata kalpasUtra meM AtmaramaNa tathA vratoM meM doSa para prAyazcita kA vidhAna hai| vyavahAra sUtra bhadrabAhu dvArA praNIta hai| svAdhyAya para jora hai| Avazyaka sUtra jaina sAdhanA kA prANa hai| jIva zuddhi kara Atonnati hetu auSadha hai| zrAvaka ke Avazyaka kartavyoM meM sAmayika, caturvizastavana, vaMdana, pratikramaNa, kAyotsarga evaM pratyAkhyAna kA varNana hai| upAdhyAya svayaM ina aMga-upAMga AgamoM kA adhyayana karate haiM, usako jIvana kA Adarza banAte haiM evaM anya ko isa hetu prerita karate haiN|

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81/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra bArasa aMgojiNakkhAoM, sajjhAoM desio buhehiN| te uvaisaMti jamhA uvajhAyA teNavuccaMti __-(Ava.ni. 995) 20. namo loevvasAhUNaM / / bhAva rUpa se jo samasta vizva meM sAdhu haiM unheM vaMdana haiN| jagata upayogI, sarvahitArtha, kAryoM meM samarpita sabhI ko isameM vaMdana hai| jAti-pAti, liMga, kSetra kI sImA se pre| jinhoMne samatA ko varaNa kara liyA hai, mokSa mArga ke pathagAmI ho gaye haiM, una sabako namaskAra kiyA gayA hai| parigraha ke baMdhana tor3a jo aparigrahI ho gaye haiM, nirgrantha haiN| jinake svArtha chUTa gae haiN| bhAvoM ko saMyata kara liyA hai| sAdhu kA tAtparya kevala dravya sAdhu nahIM balki bhAva sAdhu hai, svAdu nahIM, zramaNa haiM, indriya-nigraha jinheM varaNa ho gayA hai| sAdA jIvana evaM ucca vicAra jinake lakSya haiN| jo vAstava meM niSkapaTa sarala ho gaye haiN| jo dasa dharma, 12 tapa pAlate haiM, 12 bhAvanAoM se bhAvita haiM, syAdvAda, anekAMtavAdI evaM Agraha vihIna bana gae haiN| ADambara, abhimAna, pAkhaNDa se jo kaluSita honA nahIM caahte| satya ke lie sarala bana gye| kSudra svArtha se rahita ho geN| jahA~ bhI jisa rUpa meM jo jIva mAtra para karUNA evaM ahiMsA ke bhAvoM se ota prota hote haiN| jina saMtoM ne mAnava jIvana ko zreSThatA para pahuMcAyA, unake udAra prazaMsaka bana gae tAki unameM bhI unmukta rUpa se ve aise bhAva aave| mahAvratoM, samitiyA~, guptiyoM kA jo varaNa karate haiM, tyAga inakA jIvana bana gayA hai khulI pothI kI trh| saMsAra ke vistAra kI nissAratA kI jagaha UrjA ko lakSya kI ora kendrita kara liyA ho, siddhi triratna hI jinakA lakSya hai| jo jJAnAcAra, darzanAcAra, caritrAcAra, vIryAcAra, tapAcAra kA nimna rUpa se pAlana karate hoN| (1) kAlaviNaye, bahumANa, uvahANe, tahaya ninnhvnne| vaMjaNa atthatadu bhae avihA, naannmaayaaro|| (aticAra gAthA sUtrama)

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navakAra mahAmaMtra/82 jJAnAcAra hetu Avazyaka hai sahI samaya adhyayana, jJAniyo ke prati parama vinaya, jJAna ke upakaraNoM kA Adara kreN| upadhAna tapa, sImita upayukta AhAra, jJAnadAtA kA nAma sAdara prakaTa kareM, na chupAveM, sUtra kA sahI uccAraNa evaM artha spaSTa kreN| (2) darzanAcAra hetu nissaMkia nikaMkhia, nivitigicchA amUDhadiTTi a avagUha, thirIkaraNe, vacchala pabhAvaNe atttth|| -(aticAra gAthA sUtram) - satya kI sahI pahacAna hone ke lie svayaM nizaMka hoM, anyamatoM ke kSaNika camatkAra se prabhAvita, bhayabhIta, bhramita na hoN| na aisA svayaM kreN| apane guNa evaM parAe doSa ko lopita kreN| dharma meM sthira ho, aDiga ho, vAtsalya bhAva rakhe tathA AtmaguNoM meM ullAsita hoN| (3) caritrAcAra paNihANajoga jutto, paMcahi samiihiM tiihiguttihN| esa caritAyAro aTThaviho hoI naayvvoN|| -(aticAra gAthA sUtram) yAnI mana, vacana evaM kAyA ina tIna yogoM se yukta pA~coM samitiyoM, kA pAlana kreN| yatnUparvaka hoza se cle| hita mita vacana bolane, jIvanopayogI vastuoM kI sImA rkheN| vyutsarga samiti jo paraThane kI vastue~ unheM bhI hozapUrvaka ahiMsaka vidhi se visarjita kreN| dasa dharmoM kA pAlana kreN| uttama kSamA, mArdava (ahaMkAra rahita) Arjava (eka dama sarala, niSkapaTa vyavahAra), satya (jo sva evaM parahitakArI madhura ho), zauca (Atmazuddhi) ,saMyama, tapa, tyAga, akiMcanya (nirgrantha), parigraha rahita, brahmacarya (brahma meM sthita hoM, indriyoM ko samarpita nahIM) ,bAIsa parISaha sahana karate hoN| AtmA kI prakharatA kI prApti hetu kaSToM ko saharSa varaNa karate hoN|

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83/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra (4) tapAcAra hetu bArasahimmi vi tave, sabmiMtara bAhire kusaladiDhe, agilAI (glAnirahita), aNAjIvI (AjIvikA ke lie nahIM), nAyavvoM so tvaayaaro| jinezvara ne chaH bAhya tapa evaM cha: abhyantara tapa kahe haiM joanazana, unodarI, rasa-tyAga, vRtisaMkSepa, kAyAkleza evaM pratisaMlInatA tapa haiM tathA abhyantara tapa meM prAyazcita, vinaya, veyAvacca (sevA), svAdhyAya,dhyAna evaM vyutsarga haiM / aisA tapa glAni kSobha rahita prasannatA se kare, AjIvikA hetu nhii| aisA maane| (5) vIryAcAraaNiguhiya, balavIrio, parakkamaI jo jahuttamAhutto, jujaI a jahAthAma, nAyavvo viriyaayaaro| -(aticAraM gAthA sUtra) jo apane bala vIrya yAnI sAmarthya ko chipAye binA, sAvadhAna, udyamazIla hokara, sUtroM, zAstroM kI AjJAnusAra pravatana meM parAkrama dikhAtA hai, pravRtti karatA hai, vaha vIryAcAra hai| 21. isI prakAra sAdhu bAIsa parISaha sahana kara , zArIrika kAyAkaSTa saha kara , itanA sudRr3ha ho jAe ki usakA zarIra Atma-unnati ke lie ye kaSTa bAdhAsvarUpa na smjhe| Akula-vyAkula na ho| unake prati bekhabara ho jaae| bAraha bhAvanA se prerita ho| ve AtmaramaNa hetu hI zuddha ucita AhAra lete haiN| yAcaka yA dAsa bhAvanA se AhAra nahIM lete hoN| Agama meM nirdhArita maryAdA ke anukUla hoN| jo sAdhu ke nimitta AhAra na ho tathA gRhastha ko koI bhautika lAbha Adi pahu~cA kara yA lAbha dikhA kara yA usake lobhavaza gRhastha dvArA diyA gayA Ahara grahaNa na kre| jaise gAya thor3A thor3A cara letI hai, usI prakAra sAdhu bhinna-bhinna gharoM se gocarI lete haiN|

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navakAra mahAmaMtra / 84 jagata evaM jIva ke prati satya bhAvanA se prerita ho, ki jagata adhuvama hai, anitya azaraNa hai, azuci hai| ekatva hai yAnI pratyeka jIva apane apane karma bhogatA hai / anyatva hai, yAnI jIva kA lakSya pudgaloM se anya, Atma rUpa hai, jo zarIra se bhinna hai| jIva kA lakSya cakrAkAra caurAsI lAkha yoniyoM meM bhavabhramaNa nahIM, zikhara kI ora siddhazilA ke agrabhAga kI ora agrasara honA hai| AzravoM ke dvAroM meM na bhaTaka kara pAnI meM kambala kI taraha bhArI hokara DUbanA nahIM, varan lAghava se karma nirjarA karatA huA halkA rhe| aisA bodha durlabha hai usI se mokSa kA varaNa hogaa| isa hetu sAdhu dasa dharma pAlate haiN| sAdhu uttama kSamAvAna, mArdava, yAnI mada rahita hogA / Arjava yukta yAnI niSkapaTa, nirmala svabhAva vAlA, sarala hogaa| satya AcaraNa vAlA hogaa| zoca yAnI tyAga kregaa| saMyamoM 'khalu' (sahI) dharma maanegaa| tapa aura tyAga pUrvaka akiMcana yAnI nirgrantha bana vihAra karegA tathA brahmacarya yAnI brahma meM tallIna hogA / Adarza to AkAza ke samAna haiM, lekina lAbha bhI ananta haiN| usake lie utanI hI prabhAvanA bhI jarUrI hai| 22. aiso paMca namukkAroM, savva pAvappaNAsaNoM, maMgalANaMca savvesiM, paDhamaM havaI maMgalam / jaina darzana evaM zAkAhAra, madyaniSedha jaise paryAya ho gaye haiM, usI taraha jaina kahalAne vAle jainiyoM ko navakAra mahAmaMtra unakI sarvapramukha pahacAna ho gaI hai| aise pAMca parameSTiyoM ko kiyA gayA namaskAra mahAmaMtra 108 guNoM ko sAdhaka ke mana meM pratiSThA karatA hai / jo arihaMta ke bAraha, siddha ke ATha, AcArya ke chattIsa, upAdhyAya ke paccIsa evaM sAdhu ke 27 guNa viziSTa haiN| 23. isa mahAmaMtra kI sAdhanA yugoM se janasAdhAraNa tathA yogiyoM ne parama bhAvanA pUrvaka kI hai| ataH eka eka akSara parama zakti sampanna hai| cArjarDa hai| aMtarikSa meM isakI guNakArI zakti vidyamAna evaM prakhara hai| dharmadhyAna zukladhyAna, kAusagga dvArA hama isa zakti puMja se jur3a jAte haiM /

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85/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra 24. nizcaya rUpa se aise paMca parameSThi kA dhyAna saba pApoM kA nAza karane vAlA hai| yaha eka ora jahA~ arihaMta bhagavata meM zaraNAgata honA hai, vahIM nizcaya dRSTi se Atma svarUpa kI hI abhinnatama upAsanA hai| isameM zararaNAgata evaM purUSArtha kA apUrva saMgama hai ,phira bhI 'appAso paramaappA' sikhAtA hai| lakSya spaSTa karatA hai| bhaTakAva miTAtA hai| asthi, carma, mama deha yaha tAmeM aisI prIti, hotI jo zrIrAma se to miTatI bhavabhIti', ke siddhAnta ko caritArtha karatA hai| 25. isa mahAmaMtra ke dhyAna kI sarala vidhi nimna hai| pAyacchita karaNeNaM visohIkaraNeNaM vislliikrnnennN| pAvaNaM kammANaM nigghAyaNaDhAe, tthaamikaauusggN| tAvakAyaM ThANeNa moNeNaM jhANeNaM appANa vosiraami| AtmA apane doSoM ke prAyazcita kI bhAvanA se prerita ho, Atma zuddhi dhyeya apanA, zalya rahita bana, pUrva saMcita karmoM kA utsarga kara, kevala namoarihatANaM ke padoM se apane Apako jor3a de| niviDakarma graMthiyA~ kaTeMgI, pAMca padoM ke zubhracamakIle zveta, lAla (arUNa), pIlA, nIlA evaM kAle raMga kramazaH para dhyAna kendrita hogaa| 26. yaha maMtra kevala siddha hone kA maMtra nahIM haiM jo ki parama avasthA hai| lekina lakSya ke prati AsthA, lagana evaM Anandamaya hone se mAnava jIvana bhI zreSTha banatA jAtA hai| jala meM kamala kI taraha rahanA sikhAtA hai| jahA~ jahA~ hama apane vikRta svabhAva, avacetana mana yA pUrvakarmoM ke prabhAva se vizeSa rUpa se galatI ke punaHpunaH zikAra hote haiM, yaha maMtra unake prati jAgarUkatA paidA kara, una phaloM se bacAtA hai| 'kAeNa kAIAssa, paDikkameM vAI assa, vAyAe maNasA mANisaassa, savvasa vyaaiyaarss|| -(vaMdittu sUtra)

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navakAra mahAmaMtra/86 _kAyA se lage hue aticAro kA kAyA ke zubha yoga se ,vacana se lage aticAroM kA vacana ke zubha yoga se, evaM mana se lage aticAroM kA mana ke zubha yoga se ,pratikramaNa karatA huuN| pApa karmoM se pIche haTatA huuN| saba prakAra ke vratoM ke aticAra se pIche haTatA huuN| samadiTThajIvoM, jaI vihu pAMva samAyare kiNci| apposi hoI baMdhoM, jeNa na niddhaM kunnii|| samyag dRSTi jIva apane jIvana yApana ke lie yadyapi pApa baMdhana karatA hai| tathApi udAsIna pariNAma hone se usako karma kA baMdhana alpa hotA hai kyoMki vaha nirdaya bhAva se ati pApa vyApAra nahIM krtaa| evaM aTaThaviMha kamma, raagdossmjji| ___Alo aMto anidaMto khippaMhaNai susaavo|| jisa prakAra kuzala vaidya evaM gArUDika maMtra vanaspatiyoM evaM maMtra prabhAva se viSa ko naSTa kara dete hai, 'usI prakAra rAga-dveSa vaza bAMdhe hue ATha karmoM' kI AtmAlocanA kara,guru ke samakSa usakI niMdA kara, svayaM prAyazcita kara suzrAvaka unheM jar3amUla se naSTa kara sakatA hai| ___nizcaya naya se jaba taka lakSya prApta nahIM ho jAtA taba taka vIryAcAra se hara paryAya- vyavahAra ko zuddha banAtA huA uttamottama bhAvoM meM ramatA, durgama rAhoM ko saralatA se taya karatA huA, bhavobhava meM adhika sAmarthyavAna, puNyakarma saMcita karatA huA, puNyAnubaMdhI puNya bA~dhatA huA, zreSTha se zreSTha guNa zreNI taya karatA huA, mukti ke uttuMga zikhara kA ArohaNa karatA hai| rAha saMyama hai| naMdIzeNa ajitazAMti meM prArthanA karate haiN| 'mamaya disau saMja meM nNdi|" mujhe saMyama meM samRddhi pradAna kreN| sArAMza meM yaha mahAmaMtra jahA~ sarvottama zaraNa pradAna karatA hai, zaraNAgata ho jAne kA saMdeza hai, vahA~ AtmasAdhanA, ahiMsA, saMyama

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87 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra tapa se karma kSaya kA mahAmArga hone ke kAraNa donoM kA apUrva saMgama hai| jIvana kA sahI dizAsUcaka hai| tamaso mA jyotirgamaya asato mAsadgamaya mRtyormA'mRtaM gamaya jaba hara kSaNa jIvana meM navakAra ke paMca padoM kA maMgala bhAva gUMjegA, maMgala bhAva va kriyA meM tana mana tallIna hogA, phira prItiti hogI, navakAra mahAmaMtra ke amodha - prabhAva kI 'yaha jagata meM sarvazreSTha maMgala hai|' pariNati hogI ki vartamAna jIvana hamArI bhUloM ke (bhava bhava kI evaM isa jIvana kI ) prAyazcitta kA suavasara hai aura sAvadya karma karane kA to vivekavAna ke lie prazna hI nahIM honA cAhie / yahA~ taka ki avacetana mana ke janama janama ke karmabandhana ke vartula kATane kA sunahalA suavasara hai / mamakAra evaM ahaMkAramaya karmabandhana kI graMthiyoM kI itizrI ina zubha bhAvoM se ho sakatI hai| rAheM spaSTa haiM, zubha dhyAna, pratyAkhyAna / (galatI punaH na karane kA nitya vrata) / 'dhammo maMgala mukkiTTha ahiMsA saMyamoM tavo / "dazvaikAlika' maMjila va rAheM navakAra - pada haiN| isalie sarvatra azaraNa meM vahIM dharma zreSTha maMgala hai jo ahiMsA, saMyama evaM tapa yukta hai / ye hI uttama zaraNa hai / arihaMte saraNam pavajjAmi, siddhesaraNaM pavajjAmi / sAhusaraNaM pavajjAmi, kevali pannataM, dhamma saraNaM pavajjAmi / /

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samyak darzana jaise 'ahiMsA paramodharma' jaina darzana kA mahAghoSa hai ,usI taraha "samyag darzana, jJAna, cAritrANi, mokSa mArgaH" jaina darzana kA sAra hai| (tatvArtha sUtra, umAsvAmiH, prathama pada-prathama adhyAya) / saMkSepa meM ye tInoM ratna sammilita rUpa se mokSa ke sAdhana haiN| aba pratyeka kA artha sArAMza meM samajhate haiN| samyag darzana kA artha haisaccI zraddhA, satya tatvoM meM gaharI AsthA, sahI mArga yA dizAbodha, sahI dRSTi, anekAMta darzana evaM jIvana zailI meM syAdvAda ityaadi| samyagjJAna kA artha hai- satya tatva jaise jIva, ajIva, puNya, pApa, Azrava, baMdhana, saMvara, nirjarA evaM mokSa inakA vyApaka vizad jJAna / samyag cAritra kA artha hai- samyagdarzana evaM jJAna anusAra AcaraNa krnaa| phira bhI ina tInoM meM mUlAdhAra samyag-darzana yAnI satya meM zraddhA hai| isIliye uttarAdhyayana gAthA 28/30 meM kahA hai| - nAMdasaNissanANaM nANeNa vinA nahu~ti caraNa gunnaa| arthAt samyagdarzana binA, samyagjJAna nahIM aura usake binA samyag cAritra nhiiN| isa saMdarbha meM zAstroM meM yahA~ taka kahA gayA hai ki - .... "daMsaNabhaTThA daMsaNabhaTThAssa natthi nivvANaM, sijhaMti cariyabhaTThA, daMsaNabhaTThANa sijhNti|" darzana se jo bhraSTa hai, usakA nirvANa asaMbhava hai| cAritra se bhraSTa hai vaha to phira siddhi pA sakatA hai lekina darzana se bhraSTa kabhI siddhi nahIM pA sktaa| samyagdarzana Atmonnati kI prathama sIr3hI hai| isakA kAraNa yaha hai ki samyagdarzana yAnI cauthe

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89 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra guNasthAna meM praveza ke pUrva, jIva mithyAtva meM hI jItA hai| jIva kA taba taka abhavya svarUpa hai| use bhagavAna ke batAye mahAvrata jaise ahiMsA, satya acaurya, aparigraha, brahmacarya (saMyama) meM tanika rUci nahIM hotI varan isase viparIta AcaraNa meM pUrA pUrA rasa AtA hai / vaha anaMtAnubaMdhI karma baMdhana karatA hai yAnI bhaMyakara krodha, vaira, pratizodha, hiMsA, dambha, pAkhaNDa, abhimAna, asatya vyavahAra kadama-kadama para AnaMda anubhava karatA hai| kapaTa pUrNa AcaraNa, kathana, nirdaya vyavahAra evaM lobha meM sarvathA aMdhA hokara, aneka kukRtya karatA hai / jaise viSele sAMpa kA kATA huA vyakti kitanA hI tambAkU kA kADhA pI jAve, U~Ta kA cIr3a (pezAba) pIle to bhI use kar3avA carakA nahIM lagatA, usI taraha mithyAtvI ko asatya, priya lagatA hai, galata kAma acchA lagatA hai, pApAnubaMdhI pApoM . (kRSNa lezyA) ke kAma karatA hai| dUsarI avasthA meM sAMsAdana yAnI U~ce guNasthAna se gira kara dUsare guNasthAna meM AnA, jaise khIra qhAkara vamana karane para khIra kA mu~ha meM kucha svAda rahanA / tIsare guNasthAna meM use yaha dhyAna rahatA hai ki sahI rAstA kyA haiM evaM galata kyA haiM? lekina galata ko vaha chor3a nahIM pAtA / ataH samyagdarzana jaba jIva ko hotA hai, usakI isa nairAzyajanaka aMdhakAramya avasthA meM, AzA kA dIpa jalatA hai| rAstA spaSTa hone lagatA hai| pahalI bAra use bodha hotA hai ki yahI satya mArga hai| satya kathana jo vItarAga jinezvara kA kathana hai usameM zraddhA jAgatI hai, samyagdarzana, jJAna cAritra kA svataH varaNa karatA hai evaM Age-Age vrata, apramAda, kaSAya-vijaya se uttarottara urdhvArohaNa kara mokSamArga kI ora bar3hatA hai| aba samyagdarzana ke mUla kAraNa yA ATha aMgoM kA varNana karate haiM, "niHzaMkiya nikaMkhiya nivitigicchA, amUDhadiTThiya, uvavUha, thirikaraNe, vacchala, prabhAvanA, aTTha" / inheM kiMcita vistAra se samajhate haiN| samyagdarzana kA AvirbhAva ina guNoM para avalambita ,

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samyak darzana/90 hai| AcArya rajanIza ne jinasUtra bhAga do meM inakA vistAra se marmasparzI varNana kiyA hai, jo jaina darzana para mUlataH AdhArita hai| samyagdRSTi jIva : 1. nizaMka hogA- nirbhaya, abhaya, zaMkA, sandeha se pre| satya, sAhasa se ota-prota / ahiMsA kAyaroM kI nahIM vIroM kI hai| saMsAra se Dara gae ve kyA qhAka, satya kI yAtrA para nikaleMge? Apako dhana sampatti jaba nirarthaka lage, satya kI khoja meM, jIvana bhI gumA sako, use nizaMka khege| sampatti ke nAma para kucha ThIkare, dhana sampatti Adi ikaTThe kara rakhe haiM ,jo mauta yA anya paristhitiyA~ tumase chIna legii| aisI dRSTi mile kI nizaMka ho jAo, dhana se bhI zreSTha koI lokopayoga, AtmasAdhanA, satya kI zodha meM aba jIvana lagA sko| 2. niSkA~kSA- yAnI lAlaca jaba taka cIjoM meM hai taba taka saca pAnA, samajhanA duSkara hai| AkAMkSA bhaTakAva hai| koI aura acchA vyavasAya, vRtti, dAmAda, acchI patnI kI cAha rhegii| soco tuma kahIM bhI hote, kyA AkAMkSA rUkatI? svapna bneNgeN| satya nhiiN| mRgataSNA kabhI na bujhegii| hameM jhUThe cATukAra dAsa, banAegI, maulika satya ke upAsaka nhiiN| 3. nirvicikitsA-yAni jugupsA kA abhaav| apane doSoM ko chupAnA tathA dUsare ke guNoM ko na batAnA-jugupsA hai, jo satya se pare hai| yaha samyagdRSTi to dUra, samyagdarzana kI bhI rAha nahIM hai,abhimAna kA mada hai| "tuma agara krodha bhI karate ho, to kahate ho usake hita ke lie kiyaa| patnI ne pati kA krodha bacce para, bacce ne kutte para (apane se kamajora para) nikaalaa|" dUsare ke guNoM ko dekhane, pahicAnane evaM apane doSa svIkAra karane se krAMti ghaTita hogii| sAdhu sAdhvI ke

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91/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra malina vastra dekha, una para gilA karanA, avAMchita hai| dRSTi unake guNoM para ho tAki guNagrAhI evaM vinamra bneN| 4. amUr3ha dRSTi- loka mUr3hatA, deva mUr3hatA, guru mUr3hatA Adi haiN| duniyA kI dekhA-dekhI, bher3a cAla meM ho liye-jaise kisI ne kahA kaTaka meM bAbAjI siddha hai, saba icchA pUrI karate haiM yA koI devI devatA phala dete hai, phalAM ToTakA, japa, maMtra, vidhi, bali se abhISTa pUrA hotA hai| devatA to vAsanA AkAMkSA yukta haiM ve hameM kyA mukti de sakate hai? brahmAjI ne pRthvI ko bnaayaa| ve pRthvI para apanI putrI sarasvatI para mohita ho ge| sRSTi kI racanA meM jaise gAya banAI, to ve sANDa bana gye| indra RSi-patni para kAmI ho gye| deva mUr3hatA kA artha hai jaise kisI ne patthara para siMdUra 'pota diyA, lage sabhI siMdUra car3hAne aura bhayabhIta ho ge| guru mUr3hatA meM kisI kupAtra ko guru mAna liyA, jo binA samyag-darzana, jJAna, cAritra ke haiN| 5. uvavUha-upagUhana- kucha vaisA hI jaise nirvicikitsA, lekina antara yaha hai ki isameM jora, apane guNoM ko pragaTa na karane para, apane Dhola na pITane para hai kyoMki svaprazaMsA iMsAna kI kamajorI hai jo ati raMjana se mukta nahIM hai, vaha satya yAni samyaga dRSTi se pare hai| yaha maryAdA bhI anivArya hai| jaba dUsare ke lie hama nirNaya dete hai, usakI paristhitiyoM ko ojhala kara dete hai| loga adhikAMzatayA kamajora hai, zaitAna nhiiN| mahAvIra ne kahA hai "dUsare ke doSa ko to batAnA mata, kyA patA kina-kina janmojanma meM usane arjita kara liyaa-anjaane|" jIsasa ne kahA "nirNAyaka mata bnnaa| apane guNa bahuta dikhate hai taba ahaMkAra kA gubbArA phUlatA hI jAtA hai| ataH apane doSoM ko dekhakara unheM phodd'naa| apane guNoM ke gIta na gAnA, dUsaro ke varadAna ko na chupaanaa|"

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samyak darzana/92 6. sthirIkaraNa- "satya sAdhanA meM cUka hogI, aparAdha bhAva nahIM lAnA, yaha svAbhAvika hai phira tatkAla apane ko mArga para ArUDha kara lenA sthirIkaraNa hai| gAlI AdhI nikalI, rUka jAnA vhii| kahanA mApha karanA, kSamA krnaa| rAstA milate hI lauTa aanaa|" karmodaya se dukha Ane yA sthiti viparIta hone para aura bhayabhIta kSubdha hokara, anIti ke garta meM girakara anaMtAnubaMdhI kaSAya baMdhana, satya aura samyagdarzana kI rAha nahIM hai balki una saMketoM se sAvadhana hokara puNya patha meM sthira hone para purUSArtha karanA sthirIkaraNa haiN| 7. vAtsalya- prArthanA kI bhIkha kA ulTA hai, isameM donoM lete dete hai| jaise "mA~ dulAra detI hai baccA bhI use samarpaNa detA hai|" yaha svAbhAvika kriyA, satya mArga kI hai| atyanta vinamratA se satya samajhane kI ceSTA karate haiM evaM satya cahUM ora barasatA hai, ese jharane phUTate haiM ki jitanA bA~Tate ho, pAnI ulIcate ho, to nayA pAnI AtA hai| aisI bhAvanA se svAmI vAtsalya hotA hai arthAta sarvajana hitAya meM svahita jagata Atmavata lagatA hai| 8. prabhAvanA- isakA koI paryAya nhiiN| isa bhAMti jIo ki dharma kI prabhAvanA ho| dharma jhre| jahA~ se gujaroM, vahIM logoM ke hRdaya meM sneha kI lahara daur3a jaave| satya kI ora ve unmukha ho jaave| satya tumheM milane lage to auroM meM bhI bA~Ta denA, kaMjUsI mata kara denA, nahIM to vaha bAda meM ojhala na ho jaave| tumhArA satsaMga unheM rUpAntarita kara de| siddha hone ke bhrama meM mata rhnaa| aMtima kSaNa taka bhUla hotI rhegii| duSkRti ko tatkAla mana, vacana kAyA se haTA lenaa| ghor3e kI rAsa khIMca lii| apanI upasthiti se svataH loga prabhAvita ho, prerita ho| yahI prabhAvanA hai| guNAnurAga kI paraspara bhAvanA ho|

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93/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra - samyagdarzana ke AdhArabhUta aMgoM ko samajha lene ke bAda, usakI niSpattiyA~ yAnI pariNAmoM ko dekhate haiN| pahalA hai-prazama bhAva jisakA artha kaSAyoM kA vega kama honA-rAga dveSa kA jvAra mittnaa| samyagdarzana hone para dUsarA prabhAva saMvega yAnI saMsAra ke moha, mAyA, mada se mana kA zaneHzaneH haTanA arthAt bhava-bhramaNa kA vartula kama hogaa| jaisA tulasIdAsa jI ne bhagavAna rAmacandra kI AratI meM kahA hai- 'zrIrAmacandra kRpAlu bhajamana harata bhavabhaya daaruunnN|' caurAsI lAkha yoniyoM ke aMtahIna bhaTakAva, janma, jarA, maraNa, vyAdhi evaM naraka tiryaMca gati kA vizeSa bhaya anubhava hogaa| ataH inake nivAraNa kA acUka sAdhana samyak darzana hai, jisake agale par3Ava vrata, apramAda, evaM kaSAya vijaya haiM, jisake phala saMyama evaM karma-nirjarA haiN| yaha mokSa mArga hai| . isI taraha anya phalita 'nirveda' haiM-sAMsArika baMdhana kI jar3a strI-veda, puruSa-veda, napuMsaka-veda Adi haiN| bhavobhava meM viparIta yoni kA paraspara AkarSaNa evaM janma maraNa kI zrRMkhalA abAdha calatI hai| inase pare mukti bhAvanA hai- saMsAra se nAtA tor3ane kA bhAva, AtmA meM paramAnanda kA anubhava / isI prakAra anya do phalita 'anukampA' evaM 'Astikya' haiN| anukampA bhAva ke artha haiM jagata ko Atmavat mAnane hetu vAtsalya, karUNA bhAva 'sarve sukhInA bhvntu| dUsare ke dukha meM mana kA dravita honaa| 'jIyo aura jIne do' tathA 'parasparopagraho jIvAnAma' (tatvArtha sUtra) ki jIvoM kA paraspara para bar3A upakAra hai| aMtima pariNati hai 'Astikya'- aisI aTUTa zraddhA kA vikAsa ki jina, vItarAga, kevalI evaM sarvajJa prarUpita Agama-vacana satya haiM tathA 'satyameva jayate' hai| __samyaga-darzana sahI dizA bodha hai| satya jJAna evaM sahI AcaraNa svataH usake anugAmI hai| isakI prApti ke upAya evaM phalita, mAnava jIvana-vijJAna ke AdhAra haiM, jo Upara darzAye gaye haiN| AzA hai prastuti ko Apa kaI bAra paDheMge, samajhegeM, yahI isakI upalabdhi hogii|

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guNa sthAna AtmaguNoM ke kramika prakaTIkaraNa kI uttarottara zreSTha avasthAoM ko jaina-darzana meM guNasthAna kahA gayA hai| jitane-jitane karmaphala dUra hote haiM, AtmA kI utanI-utanI zreSTha AdhyAtmika bhUmikA hotI hai| ve saMkhyAtIta haiM, lekina moTerUpa meM se unheM caudaha avasthAoM meM jaina darzana meM vargIkRta kiyA gayA hai| isa prAcIna Agamika viSayavastu kA 'SaDkhaNDAgam ' meM viziSTa sthAna hai| tatvArtha sUtra (umAsvAti racayita) evaM unake dvArA usa para 'svopajJabhAsya' para siddhasenagaNi dvArA racayita TIkA meM evaM pUjyapAda devAnaMdi dvArA tatvArtha 'savArthasiddhi' TIkA meM inakA vistRta varNana hai| 1. mithyA dRSTi gunnsthaan| 2. sAsAdana samyag dRSTi guNasthAna / 3. samyag mithyA dRSTi guNasthAna / 4. avirata samyag dRSTi guNasthAna / 5. deza virata samyag dRSTi guNasthAna / 6. pramatta saMyata gunnsthaan| 7. apramatta saMyata gunnsthaan| 8. nivRtti bAdara gunnsthaan| 9. anivRtti bAdara gunnsthaan| 10. sUkSma saMparAya gunnsthaan|

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95/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra 11. upazAMta kaSAya chadmastha vItarAga gunnsthaan| 12. kSINa-kaSAya chadmastha vItarAga gunnsthaan| 13. sayogI kevalI gunnsthaan| 14. AyogI kevalI gunnsthaan| mokSa-gAmI jIvAtmAoM ne vAstavika rUpa se ina avasthAoM kA anubhava kiyA hai jo mokSapatha ke saMketa-patthara haiN| jaina darzana meM karmanivAraNa kI dazAoM kA yaha atyanta mArmika, gahana zAstrIya evaM AdhyAtma vijJAna kA prayogAtmaka varNana hai / isalie yaha mAtra bauddhika kavAyada nahIM , Atma vikAsa kI kaThinatam sarvasva samarpaNa kI yAtrA hai| jo "sahassaM sahassANaM dujjyjinne| egoM jiNejja appANaM, esseprmojo|" saMgrAma meM lAkhoM yoddhAoM ko parAjita karena kI apekSA, Atma vijaya parama vijaya hai| ___1. jaise pahale guNasthAna kA nAma hai, ThIka vaise hI isa prathama avasthA meM jIva kI dRSTi lagabhaga sarvathA mithyA dRSTi yAnI viparIta hotI hai| usakA vizvAsa kukRtya, kuvicAroM meM rahane se kudeva, kuguru, kudharma ko sudeva, suguru, sudharma mAnatA hai evaM ise sahI kArya mAnatA hai| phira bhI guNasthAna isalie kahA gayA hai ki kucha bodha use avazya hai- jaise use pazu evaM manuSya kI, yA dina rAta kI pahacAna hai, jo abhavya meM yA kisI aMza meM nigoda ke jIvoM taka meM hotI hai| yaha jIva kI nikRSTa-prathama jJAnAvaraNIya evaM darzanAvaraNIya evaM carama mithyAtva kI avasthA hai, jisameM buddhi, darzana, jJAna kA vikAsa ,zUnya samAna hai| vaha ghora kukarma karatA haiM, apane kSudra svArtha ke lie jIva vadha yA galata mAnyatA se pazu-bali yA kurbAnI ke nAma krUratama hiMsA jaise bhAle phaiMka-phaika kara, goda-goda kara UMTa jaise bar3e jIva yA anya jIva ke prANa lekara unakA mA~sa bhakSaNa karate haiN| yahA~ taka ki artha-lAbha ke liye katla ke kArakhAne calAte haiM, nirdoSa logoM kI nara-bali,

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guNa sthAna/96 karate huye kI avasthA hai, AM girakara abhI ghora anyAya Adi kRtya karate haiM, jaise zizunAga donoM mu~ha se zarIra para miTTI lapeTatA hai usI taraha aise jIva ghora-AThoM karma-baMdhana karate rahate haiM, jinheM bhugatanA anivArya hai| ataH jIva anAdi anaMta kAla taka bhavasAgara meM bhaTakatA rahatA hai| kRSNa kApota, nIla lezyAoM ke samasta lakSaNa mukhyataH pracaNDa vaira, krodha, abhimAna se ve grasta hote haiM, lAkha samajhAne se nahIM samajhate haiN| 'zataraMja khele rAdhikA, kubjA khele sArI vAkinizadina jIta hai vAki= (kubjA) nizadina haarii|' saccA dharma ahiMsA, saMyama evaM tapa hai, vItarAga bhAva hai lekina isa avasthA meM viparIta bhAvoM evaM karmoM meM jIva kI rUci hotI hai, satya dharma Adi meM rUci va grAhakatA kA abhAva hone se jIva ko lAbha nahIM milatA hai) 2. dUsare guNasthAna kA nAma sAsAdana hai| yaha samyaka-ratnazikhara se cyuta yA samyakatva se girakara abhI mithyAtva ko nahIM prApta hone kI avasthA hai, vaisI hI jaisI kI khIra khAkara vamana karate huye ko khIra kA svAda anubhava karane para hotA hai| aise jIva ne pUrva meM aupazamika yA kSAyopazamika samyaktva prApta kiyA thA lekina anaMtAnuba~dhI kaSAyoM ke kAraNa, karmoM ke udaya se yaha patana avazyambhAvI hotA hai, jisakI sthiti jaghanya eka samaya evaM utkRSTa chaH avalikAe~ yAnI kucha pala mAtra hai| 3. samyag mithyA dRSTi- yaha mizra guNasthAna kahalAtA hai| yaha bhI samyaktva kI ucca avasthAoM yA avirata samyaktva se patana kI avasthA hai, yA prathama se caturtha guNasthAna jAne ke samaya kI jaghanya anta muhUrta kI alpa avasthA hai| isameM AyuSya baMdhana nahIM hotA hai| buddhi evaM viveka vikAsa abhI durbala hai| nizcaya nahIM kara sakatA hai ki samyak darzana hI sahI mArga hai yadyapi use jAnane lagatA hai| usakA dahI evaM gur3a ke mizraNa kI taraha samyaktva kA miThAsa evaM mithyAtva ke amla kA bhI anubhava karatA hai| isa avasthA meM usakA maraNa nahIM hotaa| isase girakara dUsare guNasthAna meM maraNa hone para naraka, tiryaca Adi gati hotI hai|

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97/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra darzana kA kucha vikAsa samyaktva kI ora huA hai| nAralika-dvIpa vAsiyoM ko kevala nAriyala kA svAda jJAta hai, bhAta kA nhiiN| usa guNasthAna ke jIvoM kA samyakatva kA Ananda anubhava nahIM hai , mAtra kucha sunA samajhA hai| ___4. avirat samyak dRSTi- jaba jIva bhavasamundra meM gote khAte-khAte, nadI ke patthara kI tarapha ghisa-ghisa kara gola ho jAtA hai, karma kI akAma nirjarA se usakI pracaNDa prakRti meM kucha parivartana-narama rUkha AtA hai yA kisI pratimA-darzana, guru ke upadeza Adi se vaha anaMtAnubaMdhI majabUta vaira, krodha, mAna, mAyA, lobha kI majabUta gAMTha kama karatA hai| taba use sahI rAha samyak-darzana viveka, anekAMta dRSTigata hone lagate haiN| jinezvara meM AsthA evaM jIva mAtra ke prati anukampA bhAva meM vRddhi hotI hai| satya Adi dharma ke prati saccI zraddhA niHzaMka, AkAMkSA rahita, abhaya evaM abhimAna rahita, vinamra hokara rahane lagatA hai| inase eka viziSTa-sthiti prApta hotI hai, jise yathA-pravRttikaraNa kahate hai| yaha jIva ke vikAsa kI utkrAMti hai| rAga-dveSa kI abhedya-graMthi ke vaha samIpa pahuMca jAtA hai| hAlAMki use bheda nahIM sktaa| dUsarI ora moha mAyA ke baMdhanoM bhava bhramaNa ke anaMta kaSToM se mukti kAmanA ina donoM bhAvoM meM dvandva hokara bhavya jIva Age ke guNasthAna meM bar3hatA hai| mohanIya karma kI sattara koTA-koTI sthiti ko ghaTA kara eka antaH koTA-koTI kara letA hai| anya karmoM kI sthiti bhI isI taraha ghaTA letA hai, kevala AyuSya karma ke alAvA jo tetIsa-sAgara hai |jIva neM aisI sthiti pUrva meM bhI aneka bAra prApta kI haiM yadi bhavya jIva aura Age bar3hakara apUrva karaNa evaM adhikAdhika unnata avasthAeM prApta kareM to anivRttikaraNa, antarakaraNa evaM vItarAga bana sakatA hai| Agamavid zrI prakAza muni ke zabdoM meM samyagdarzana ke svarNapAtra meM cAritra rUpI amRta ke sahAre Age calakara mukti rUpI amara phala pAtA hai| zrI zAlibhadra

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. guNa sthAna/98 muni kI taraha saMvara yA AtmAnuzAsana se karma-bandhana, alpa karatA hai| isa cauthI avasthA meM jinezvara prarUpita tatvoM meM pUrI AsthA hote huye bhI evaM hiMsA se virati hote huye bhI itanI dRr3hatA nahIM ki mahAvrata jaise ahiMsA, satya, acaurya, apiragraha evaM saMyama grahaNa kara leM kyoMki apratyAkhyAnAvaraNIya karma evaM iSTa-viyoga, aniSTa-yoga se kSubdha ho jAtA hai| 5. deza virata- aba na kevala rAha spaSTa hai varan mana kI dRr3hatA isa kadra bar3hI hai ki kucha vrata saharSa svIkAra kara letA hai, unheM apanA surakSA kavaca mAnatA hai| karaNa, karAvaNa, yA anumodana ke tIna rUpoM meM se vrata ke kucha rUpa grahaNa kara letA hai| aba apratyAkhyAnAvaraNa miTane se anaMtAnubaMdhI krodha, mAna, mAyA, lobha, catuSka ke sAtha apratyAkhyAnIya catuSka bhI miTa jAtA hai| abhI isa avasthA kI utkRSTa sthiti kucha kama karor3a varSa pUrva hai| zrAvaka kI yaha zreSTha bhUmikA hai| abhI sabhI karma baMdhana sambhava hai| mahAvratoM ko sthUla svarUpa meM saba yA kucha ko apanAtA hai / . 6. pramattasaMyata- vratoM kI bhAvanA.. meM dRr3hatA hone se pravyAkhyAnAvaraNIya mohanIya-karma aura upazAMta ho jAte hai| sarva vrata grahaNa karatA hai| sAdhu jIvana ke mahAvrata apanAtA hai, phira bhI yaha 'pramatta saMyata avasthA kahalAtI hai kyoMki abhI Alasya, pramAda, lambI nidrA, Atma vismRti, viSayaciMtana, kaSAyoM evaM vikathA se mukta nahIM hai| abhI manojJa amanojJa zabda, rUpa, rasa, gandha, avacetana mana kI visphoTaka zakti kI pratikriyA asAvadhAnIvaza sambhava hai| Arta, raudradhyAna ke vazIbhUta ho jAtA hai| abhI mana, vacana kAyA kI caMcalatA miTI nahIM hai| dharma dhyAna sadhA nhiiN| pAMca samiti , tIna guptiyoM, dvArA satat jAgarUkatA Avazyaka hai| sabhI karma baMdhana saMbhava hai| isakI sthiti bhI kucha kama karor3a varSa pUrva hai| ____7. apramatta saMyata- sAdhu jIvana meM uttarottara pragati hai| pramAdoM para vijaya pA lI hai| hAlAMki aneka bhavoM se arjita mohanIyakarma-jisameM saMjvalana krodha, mAna, mAyA, lobha, hAsya, rati,

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99/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra arati, bhaya, zoka, jugupsA evaM triveda Adi upakaSAya sammilita haiM unheM abhI sarvathA kSaya yA yahA~ taka ki upazamita yA kSayopazamita nahIM kara sakA hai| ukta avasthA se ubarane ke liye 'dharma dhyAna' se AtmalIna honA anivArya hai| AtmA ke yAnI dharma ke dasarUpa meM vRddhi hotI hai / uttama, kSamA, mArdava, Arjava (sarala niSkapaTa AcaraNa) satya, zauca, saMyama, tapa, tyAga, aMkicanya, brahma Adi AtmaguNa bar3hate haiN| 8. nivRtti bAdara guNa sthAna- ko 'apUrvaka karaNa' bhI kahate haiN| yathApravatti karaNa se isa avasthA meM pahuMcanA eka viziSTa krAMti hai| rAga dveSa ke sAtha-sAtha karmoM ko vismayakArI alpIkaraNa, unakI dIrghasthiti kA bahuta kama kara denA, unakI zakti ko isI taraha ghaTA denA, azubha karmoM kA udayamAna, zubhakarmoM kI prakRti meM saMkramita yA badala denA Adi apUrva karaNa hai| rAgadveSa kI majabUta tathA abhedya sI graMthi kA bhedana karanA bhI isa avasthA meM saMbhava hai| usa guNa sthAna kI antarmuhUrta sthiti ke anaMta samayoM-jaise lokAkAza ke anaMta pradezoM kI taraha ke pratyeka samaya me traikAlika jIvoM ke pariNAma/adhyavasAya bhinna-bhinna hote haiN| yaha yaugikI avasthA hai| cauthe guNa sthAna se naveM taka uttarottara guNasthAna meM asaMkhya-asaMkhya guNA karma upazAMta/kSaya hote jAte haiN| gacchAdhipati tulasI ke zabdoM meM nivRtti kA artha visadRzatA hai| uttama anuprekSA yAnI zubha bhAvoM kI pratipala apUrva vRddhi hokara karmoM kI sthiti bahuta alpa ho jAtI hai / 9. anivRtti bAdara guNa sthAna meM bhI uparokta pAMcoM padArtha jinake artha batAye hai jinheM sthiti-ghAta, rasaghAta, guNa-zreNI, guNa-saMkramaNa evaM alpa sthiti baMdhana kahate haiM, kA aura adhika vikAsa hotA hai, kyoMki mohanIya karma ke sabhI uparokta rUpa napusaMkaveda, strIveda, purUSaveda tathA saMjvalana kaSAya-krodha, mAna, mAyA kA bhI yA to sarvathA upazama ho jAtA hai , yA kSapaka zreNI ArUr3ha kara kSaya kara detA hai| jo yogirAja kI avasthA hai taba

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guNa sthAna/100 anaMta karma kama kara diye jAte haiN| isameM trikAla jIvoM ke pariNAma/adhyavasAya, antarmuharta ke anaMta samayoM ke pratyeka samaya meM samAna hote haiN| anivRtti kA artha 'antara nahIM honA hai hAlAMki pUrva samaya se hara pazcAtavartI samaya ke pariNAma, asaMkhya guNA adhika vizuddha hote haiN| pUrva ke guNasthAna se bhI isameM bhAva aura adhika vizuddha hote haiN| isI se upazama zreNI evaM kSapaka zreNI alaga-alaga ho jAtI hai| yadyapi usakI taiyArI pUrva guNa-zreNI se hotI hai| dasadharma, bAraha bhAvanAe~, samitiyA~, guptiyA~, tapa meM bhAvanA va dharma dhyAna meM dRr3hatA anupama ho jAtI hai| ye bhAvanAeM use upazAMta kaSAya vItarAga avasthA taka pahuMcA detI hai| cAritra-mohanIya karma ke sivAya lobha kI, sabhI prakRtiyA~ upazAMta athavA kSaya ho jAtI hai| strIveda, purUSaveda, napusaMkaveda, upakaSAya jaise hAsya, rati, arati, bhaya, zoka upazaMta/kSaya ho jAte haiN| 10. sUkSma saparAya meM mAtra saMjjavalana lobha hai| anya sabhI kaSAya sarvathA upazAMta ho jAte haiN| antarakaraNa kI utkrAMti kI satat pragati pUrva varNita pA~ca padArthoM ke gaThita hone se sambhava hotI hai| moha kA baMdhana aba sambhava nahIM hai| sthiti antarmuhurta hai| __11. upazAMta kaSAya- nirmala jala kI taraha kaSAya sarvathA upazAMta kiye haiM, sajjavalana lobha ko bhii| lekina aba taka unaheM kSaya nahIM kiyA hai| ataH ve anaMtAnubaMdhI karmodaya ke prabhAva use Avazyaka rUpa se cyuta kara sAtaveM, chaThe, tIsare Adi meM girA dete haiM tAki mUlataH adhika bAra upazama zreNI na kara kSapaka zreNI dvArA vItarAga chadma avasthA ko pA letA hai kyoMki kSapaka avasthA pAye binA kevalya evaM mokSa sambhava nahIM hai| isI bhava meM bhI yA eka do bhava meM AtmavIrya se kSapaka zreNI dvArA carama guNasthAnaM 'mokSa' varaNa kara letA hai| ____ 12. kSINakaSAya vItarAga chadmastha evaM 13vIM saMyogi kevalIavasthA meM koI samparAAyika karma bandhana yAnI rAga dveSa yukta bandhana nahIM hotA hai| kevala iryApathika sAtAvedanIya-baMdhana hotA

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101/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra hai| kSapaka-zreNI vAlA jIva hI isa guNasthAna ko chUtA hai| sabhI dhAti karmoM kA senApati mohanIya karma, dhvasta ho cukA hai, ataH zeSa dhAti karma-jJAnAvarNIya, darzanAvaraNIya evaM aMtarAya bhI agalI avasthA 'ayogi kevalI' meM naSTa ho jAte haiN| inake naSTa hone se chadmastha nahIM rahate haiM evaM kevala jJAna ke mahAsUrya se maNDita ho jAte hai| cAra aghAti karma sAtAvedanIya, AyuSya, nAma aura gotra ke kAraNa, mana, vacanakAya yoga zeSa hai| jIvamAtra ke kalyANa ke liye kevalya-labdhi se upadeza dete haiN| unheM arihaMta pada prApta hai| anaMta dAna, lAbha, bhoga, upabhoga, vIryasamullAsa, kevala jJAna darzana, kSAyika samyaktva evaM zukla dhyAna kI , unheM upalabdhi hotI hai| ____ 13 ve evaM 14ve sayogIkevalI evaM ayogI siddha guNasthAna kI antima avasthA meM mana, vacana, kAyA kA nirodha kara pAMca hRsva akSara ke uccAraNa samaya meM aise jIva cAra aghAti karmoM kA bhI kSaya kara dete haiM lekina jinake vedanIya, nAma, gotra, karmoM kI sthiti, AyuSya karma se adhika hai ve kevalI samudghAta-prakriyA se una karmoM kA AyuSya karma ke tulya kara lokAkAza ke samasta pradezoM ke barAbara vyApta kara evaM punaH saMkucana kara, deha mukta hokara zeleSI avasthA meM lokAkAza ke agrabhAga meM sthita-siddhazilA ke agrabhAga para pahu~ca jAte hai| jahA~ ve anaMta nirAbAdha sukha, jJAna, darzana evaM kSAyika samyakatva, amUrta, aguru, alaghu svarUpa meM AtmavIrya sahita virAjamAna rahate haiN| yaha caudahaveM guNasthAna kI siddhagati hai| "niSaNNA savva dukkA, jAI, jarA, maraNa, baMdhana vimukkA ___ avvAbAhaM sokkhaM aNuvahati syaakaalN|" (jinhoMne apane saba duHkhoM kA janma, jarA, maraNa, kA sarvathA anta kara diyA hai aura cirakAla avyAbAdha sukha kA anubhava kara rahe haiN|)

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GUNSTHANA In Jain philosophy, 'Gunsthana' indicates fourteen stages of spiritual- development leading to final goal i.e. liberation of soul from entire karmic burden. The subject is well dealt with by authorities like 'Umaswati' in 'Tattavarth' and commentary on it, besides by eminent scholar, Pujya Pad Devanandi. A summary account of each stage, as actually experienced by pilgrims of the Path, the seekers to salvation is as follows: 1. Mithyadrasti gunsthan:- It is the nadir stage of soul when it is not conscious even of its existence much less of its goal. It revels in the realm of only senses i.e. palate, sight, hearing, smell and touch and is therefore subject to the gravest or virulent forms of tenacious passions of anger, pride, greed, lust. As a beast, it reacts to all situations, without applying discretion or self- control, lacking introspection. Hence indulgence in the gravest violence etc., little knowing the consequence of courting hell or life of sub-humans. Mahveer said 'thou is noneless than one, thou is killing'. This endless chain of consequential births, goes on uninterruptedly. It is steeped in pervert outlook. 2. IInd stage is called Saswadan, it is higher to 1st stage but is acutally reached in course of descent

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103 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra from still higher stages, and is only an itnerim stop, here for further fall or rise and therefore lasts only hardly some instants. It gives an after taste of those merits earlier achieved, as one feels on vomiting sweet kheer (Porridge). 3. 3rd stage is Samyag Mithyadrasti, when the soul at 1st stage has suffered incalculably, getting as the stones in the river-bed, rounded in ages, the soul gets glimpses of right and wrong. It is at crossroad to choose which path to move, in it is a mixed feeling, a state of indecision, to adopt upward or downward course. 4. The soul reaching the IVth stage i.e. on the suppression of virulent, forms of anger, pride etc and introspection, 'Avirat-samyag-drasti' realizes a radical change in it's attiutde and views. It is real foundation of the edifice of liberation because it cares for truth, has an enlightened world of things and a will to practise the principles i.e. Deshvirat gunsthan. 5. In the Vth stage the individual willingly undertakes vows like nonviolence, truth, non stealing, non acquisition (or limiting extent of it) and abstinence even (from family). 6. At VI stage, 'pramattaa samyat' he realizes that the lure of family bondage comes in his rising further and therefore the value of vows in staunch form, dawns on him, say following actively these vows himself or stopping dereliction for him or through others, or even disapproving the trangressions by

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Gunsthana/104 third persons. This stage is that of monkhood, yet not free from subconscious acting or indulgences. 7. Then in the Vilth stage 'Apramatta samyat not only does he observe vows in it is entirety, but guards himself against relapsing in sloth, slumber, act of slander, and his subconscious getting better of him for feminine proclivity etc. The journey to over-come fully the instinctual passions is still ahead. 8. The spiritual activity at the eighth and the ninth stages moves with great pace, every time unit successively arranging karmic particles in such a way that they get exhausted/reduced in geometric progression. 9. Such experience is uniform at the ninth stage also at every successive time unit in still aggravated form befitting a yogi. The stage is unprecedented for loosening karmic shakles and only in the VIII and IX stage of 'apurvakaran Nivrati badar 3tyd they fagfa bAdara and anivrattibadar anivRti bAdara passions are almost overcome. It is through deep pious and the purest meditations. The feelings are so intense to achieve liberation that if one ascends, Ksapaksreni the ladder of the noblest thought and determination to root out karmas, it achieves emancipation in that life itself or else inevitably descends to lower stage and ultimately to take 'kshayik Samyaktva' course to reach 'moksha' in that life or next ones. 10. & 11. The other course of suppression leads to Xth stage of 'suksam samparayay' i.e. not yet shedding flickering greed, although ridding of all other

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105/tat Tor Hifazat sfeer, gyfa, er pai dalfa 31TER passions and thefore may reach even eleventh stage of 3491177 984 HTE 'Upshant Kasay Moh'. 12. It is only the Ksapaks reni' mentioned above, which enables one to reach kSINa kaSAya moha 'Ksheen Kashay moh' of having annihilated the passions of view and conduct- delusions i.e. Mohaniya karm the commander in chief of all the karms. 13. This results in elimination of other destructive karms like 'Gyanvarniya, Darshanavarniya' and lastly Antarary culminating in dawning of Kewal- Gyan i.e. omniscience. The XIII stage is that of 'Arihants' at this stage, they preach principles of universal truth of self-conquering i.e. Jina'. 14. Lastly is the stage of shedding of remaining karmas of sensation, life, name and clan. At times when these remaining non obstructive-karmas survive longer than one's life-span, the soul undertakes a process of kewali- Samudghat i.e. equalization of all these to the life- span, by stretching these karmas in a moment to length and breadth of entire cosmos and in next moments withdrawing and getting rid of them. The soul then leaves the body forever, surges simultaneously instantaneously to siddha-Shila achieving liberation, ever retaining its inherent characterstics of omniscience, Omnipotence and Omni-bliss etc.

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anekAnta evaM syAdvAda . anakA jaina tIrthakaroM ne anekAnta evaM syAdvAda kA upadeza diyA hai jo 'ahiMsA paromodharma' evaM 'satya hI khalu dharma', siddhAnta para, AdhArita hai| sakalArhata vaMdanA meM ataH kahA gayA hai : anekAntamatAmbodhi smullaasncndrmaaH| dadyAdamandamAnandaM, bhagavAna bhinndnH|| jo anekAnta rUpI jJAna samudra ko ullAsita karane meM candramA ke samAna hai, ve bhagavAna abhinandana svAmI, hameM anekAnta jJAna kA atIva Ananda pradAna kreN| isI krama meM syAdvAda ko samajhAte hue kahA gayA hai ki sattvAnAM paramAnanda.... kandod bhedana vaambudH| syAdvAda mRtaniHsayandI, zItalaH pAtu; vo jinH||| bhavya prANiyoM meM parama Ananda rUpI aMkura paidA karane meM jaise nae megha se varSA hone para nae aMkura Ate haiM , usI taraha syAdvAda rUpI varSA se zItalanAtha prabhu hameM zItalatA deveM, hamArI rakSA kreN| jaina darzana meM use hI jJAna mAnA hai jeNa taccavibujjhajja jeNa citta niruujidi| jeNaattA visujjhejja taNNANaM jinsaasnnN|| jisase tattvoM kA sahI jJAna ho, citta kA niyaMtraNa ho aura AtmA vizuddha ho|

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107/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra isI prakAra samyag darzana jisakA anya nAma satya darzana hai aura jo saMkIrNa na hokara aneka dharmI evaM vizva vyApaka dRSTikoNa vAlA hai, vahI anekAnta hai, jisakI rozanI meM pApa, puNya, Asrava, saMvara, nirjarA, mokSa, deha aura AtmA kA bheda samajhA jA sakatA hai, jahAM ADambara, pAkhaNDa, kapaTa, mAyA, phala kI lAlasA nahIM ho, aisA satya kathana anekAnta dharma hai| ataH hemacandrAcArya ne ise aneka dharmAtmaka sat kahA hai aura isake kathana kI zailI ko syAdvAda kahA hai| lagabhaga 2600 varSa pUrva bhagavAna mahAvIra ne samasta sRSTi ko jIva evaM ajIva (pudgala) do zreNiyoM meM vibhakta kara mUla 'Sadravya' kA inheM aMga mAnate hue donoM ko anaMta dharmI maanaa| jIva ke guNoM kA varNana Age kiyA jaayegaa| abhI kucha padArtho ke kucha guNoM kA ullekha kiyA jAtA hai| jaise pAnI ati sAmAnya vastu hai lekina isake aneka asAdhAraNa guNa hai| zrI sI.vI. ramana, nobala puraskAra vijetA, jinhoMne samudra ke pAnI para "ramana prabhAva" nAma se khoja kI , unhoMne kahA , "Water is elixir of life , the most common substance, with most uncommon properties", "pAnI jIvana ke lie amRta hai, ati sAmAnya padArtha hote hue bhI isake kaI asAdhAraNa guNa hai|" - isI prakAra zarAba ke lie pUrva nyAyAdhIza (sarvocca nyAyAlaya), zrI hidAyatullA ne kahA hai ki , "Alcohol kills the living and preserves the dead," zarAba jIvana ko nAza karatI hai lekina mRta jIva jaise sarpa, Adi ko dArU sahita zIze meM rakhane se dIrgha avadhi taka surakSita rakhA jA sakatA hai| cUnA-makAna, kAgaja banAne meM, davAIyoM meM..... ityAdi kaI kAryoM meM prayukta hotA hai| eka rakta kI bUMda ke vizleSaNa meM 25 yA adhika prakAra ke guNadharma prakaTa hote haiM - jaise zugara, plAjmA, pleTineTa, I.esa.Ara, albumina , Ara.bI.sI, DablyU bI.sI , va bAila, keTona kaI taraha ke kolesTrola, baikTIriyAM, yuriyA,

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anekAnta evaM syAdvAda / 108 esagoTa ityAdi / Adhunika bhautika vijJAna ne yahA~ taka pramANita kiyA hai ki aNu se ati sUkSma paramANu jaise - ilekTrona, proTona, nyUTrona tathA kula 60 prakAra ke vibhinna dharmI pArTikala haiM ; jo mahAvIra ke anekAnta ko pramANita karate haiN| ikasaThave paramANu pArTikala para saMsAra bhara ke vaijJAnika araboM rUpaye kharca kara khoja rahe haiM ki bhAra - vihIna parama parama paramANu yaha ikasaThavA Gods pArTikala yA 'higsa bosona kaise bhAra pradAna karatA hai / manuSya meM mati jJAna, zruti jJAna pAne kI cetanA hai, vahI AtmA rAga dveSa rahita avasthA meM 'kevala - jJAna' taka pA sakatA hai| eka dina vaijJAnika ise bhI aise prayogoM se jAna sakeMge / syAdvAda anekAnta kI hI vyAkhyA karatA hai| isake lie sApekSa-mArga kA eka dRSTi, eka rUpa se, isa satya pakSa se ityAdi kathanoM se vividha artha spaSTa karatA hai / 'syAdvAda - maMjarI' meM ise spaSTa kiyA hai| ataH yaha pramANa rUpa hai, nizcita hai| ise saMdigdha, saMzaya pUrNa kahanA anucita hai| satya, ahiMsA, anekAMta acaurya, aparigraha, saMyama evaM brahmacarya ke sahI artha samajhAne, anaMta, dhairya, dhyAna, saMyama, tapa, sahanazIlatA se inhe udbhAsita kara svayaM evaM loka jIvana meM isakI upAdeyatA ko pratiSThApita karanA, mahAvIra kA lakSya thA / yaha bhagavatI ahiMsA aura satya eka hI sikke ke do pahalU haiN| aise anekAMta - syAdvAda ke amodha astra kI cirakAla AvazyakatA rhegii| karma mukti kA yahI zAzvata mArga hai, ataH mokSa siddhi kA bhI / isase viparIta mArga - mithyAtva, hiMsAdi kA hai| thor3A aura vistAra se sanmArga samyag jJAna, darzana, AcAra ko bhI sAtha sAtha samajheM jinake lakSaNa bhinna haiM / tulanA se yathArtha jJAna, upAdeya prApta hogaa| dravya, kSetra, kAla evaM bhAva kA mahAvIra kI isa zodha para bhI prabhAva par3A hai| eka saMkSipta vivaraNa mahAvIra kAlIna paristhitiyAM kA nimna prakAra hai| magadha nareza zreNika ( bimbasAra ) ke putra kuNika evaM

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109 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra vaizAlI gaNarAjya ke pramukha ceTaka ke bIca ghora yuddha huA jisameM kaI lAkha logoM kA narasaMhAra huaa| hAlAMki donoM hI mahAvIra ke anuyAyI evaM Apasa meM nAtI the / ceTaka kI putrI, kuNika ( bhagavatI sUtra zataka 7909) kI mA~ thii| isI prakAra kozambI ke rAjA zatAnIka ne campA ke rAjA dadhivAhana para vizvAsaghAta kara hamalA kiyA, donoM sADU the| ceTaka rAjA kI putriyAM mRgAvatI evaM dhAraNI kramazaH se vivAhita the lekina bhayaMkara rAjya lipsAvaza campA ko zatAnIka kI senA neM na kevala jItA balki niraparAdha rANI dhAraNI, usakI putrI rAjakumArI vasumatI evaM prajAjana kA bhI dhana mAla, yuvatiyA~, sundariyoM ko lUTa kara dAsa dAsI bnaayaa| bevA rAnI dhAraNI ne satItva kI rakSA meM prANa de diye / vasumati ko jaba vaizyA ke yahA~ eka lAkha svarNa mudrAoM meM sare bAjAra becA jA rahA thA taba niHsaMtAna dhanAvAha seTha ne use utanI mudrA meM mola liyA / vaha anupama sauMdarya evaM guNoM se suvAsita hone se candanabAlA kahalAI / mUlA seThAnI kI IrSyAvaza seTha kI anupasthiti meM jarjara hAla, tIna dina kI bhUkhI pyAsI, beDiyoM meM jakar3I, talaghara meM par3I rhii| zreSThI ke Ane para aura kucha taba ghara meM khAnA na hone para sUpa meM bAsI bAkule use diye| pAMca mAha paccIsa dina ke upavAsa karate hue mahAvIra vahA~ phuNce| sAre abhigraha pUre hone se bhagavAna ne usase kucha bAkule lekara pAraNA kiyaa| rAjA zatAnIka ko taba rahasya samajha meM AyA / candanabAlA sAdhvI saMgha kI pramukhA banI, anyoM se pahale kevalya prApta kiyA / yaha nArI utthAna kA zreyaskara udAharaNa hai| zUdroM ke sAtha durAcAra, atyAcAra hote the| UMca nIca se jAti prathA, grasta thI / asaMkhya pazuoM para asIma atyAcAra, yajJAdi, karma kANDa ke nAma para hote the / ina saba kukRtyoM ke pIche vAstavika satya, ahiMsA kI bhAvanA na hokara vyasta svArtha, bhautika lipsA, jihA svAda, madya, mAMsAdi, mAyA, chala, kapaTa,

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anekAnta evaM syAdvAda/110 ajJAna, aMdha vizvAsa, jar3a, rUDhivAda, dIna-hIna janatA kA zoSaNa, pramukha the| mahAvIra paramavIra the jinhoMne, Atma saMyama, pariSahoM, tapa se, apane ko tapAkara, ahiMsA, satya, aparigraha, acaurya, brahmacarya ke mahAvrata kA mArga svayaM apanAyA, auroM ko dikhAyA, kathanI karanI kA antara mittaayaa| jIva aura padArtha ahiMsA evaM satya ke Aloka meM anaMtadharmI spaSTa hote haiN| ve hI jJAna darzana ke AvaraNa se moha mAyA liptatA aMtarAya bhAvanA se kaI prakAra ke mithyAtva meM badala jAte haiN| . jaise (1) abhigrAhaka mithyAtva - apanI mAnI huI mAnyatA meM hI kttttrtaa| jaise pazubali meM kurbAnI mAnakara Aja bhI kaI jAtiyA~ ise dhArmika AcaraNa mAnatI haiN| apane kaSAyoM Adi kA tyAga kiyA jAnA dhArmika hai| eka jAti dUsarI jAti sampradAya se ghRNA karatI hai| UMca nIca kA bhedabhAva galata hai| (2) anAbhigrahIta mithyAtva-yaha satya kI sAdhanA nahIM hai| saba dharmoM ko pramAdavaza barAbara smjhnaa| yaha viveka zUnyatA hai| jo jaisA hai , use vaisA samajhate hue svayaM rAga dveSa se abhibhUta na honA samyag darzI honA hai / haribhadra sUrI ne kahA - pakSapAtoM na me vIrena dveSa kapilA diSu / yuktibhara vacanaM yamya tamya kaaryH|| pakSapAta rahita viveka sahita yathArtha kA jJAna, zrama sAdhya dhairya se vaijJAnika taTasthatA se jAnanA jarUrI hai| (3) abhinivesaka mithyAttva-durAragraha vaza satya samajhate hue .. bhI use svIkAra na karanA, haThadharmitA hai| kutarka se apane galata pakSa ko saccA btaanaa| pUrvAgraha ke kAraNa satya svIkAra na karanA, isameM AtA hai| (4) saMzayAtmaka mithyAtva-mUDhamati , svArtha vaza ,nigrantha vacana ko bhI, saMzaya kI dRSTi se dekheM kyoMki AkAMkSA yukta,

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111/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra zaMkAzIla hokara dUsaroM se ghRNA karake, bher3a cAla kI taraha loka mUDhatA se satya ujAgara nahIM hotaa| (5) anAyoga mithyAtva-yaha ajJAna janya hai| tatvabodha pAyA nahIM hai, ataH abhimAnI bana, apane ko anya saba se bar3A mAnanA; dUsare ke choTe se doSa ko bar3A batAnA, apane bar3e doSoM ko chupAnA, satya kI pahicAna na hone para andhAnukaraNa isameM AtA hai| ye saba doSa samyag darzana kI aprApti ke bhI kAraNa banate hai| ataH prabhu ne pharamAyA thA. appAkatA vikattaye suhANaya duhaanny| appA mitta mimittaM supaTThiye duptttthiye|| AtmA hI hamArA zubha kartA yA azubha kartA hai| sukha yA duHkha pahuMcAne vAlA hai| jaisA isa jIvAtmA se hama bhAva aura kriyA / karate haiN| jo sahassa sahassANaM dujjaya jinne| ego jiNejja appANaM tesase prmojy|| jo lAkhoM yoddhAoM ko yuddha meM jItatA hai usase bhI adhika vIra jo Atma vijaya karatA hai| navi muNDiyeNa samaNo aumakAreNa na bmnnoN| samAye samaNohAI bambhaceraNa bmbhnnoN|| muNDana mAtra yA veSa mAtra se zramaNa nahIM hotA na kevala om om uccAraNa se brAhmaNa hotA hai| samabhAva se zramaNa evaM brahmacarya se brAhmaNa hotA hai| isa pRSTha bhUmi meM anekAnta evaM syAdvAda saralatA se samajha skeNge| satya kyA hai, astitva kisa prakAra hai? .."utpAda, vyaya, dhrovya yuktaM sat "| . -(tatvArtha) 5:29

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anekAnta evaM syAdvAda/112 uparokta tInoM guNoM se jo yukta hai vaha satya hai| jIva tatvoM meM AtmA sadA vidyamAna hai| vartamAna sthiti kA kSaya vyaya hai| pratipala jAgarUka prayAsa kara , svadravya AtmA kI prApti kI ora agrasara hotA hai - dhruva hai , evaM kevala tana, mana vacana mAtra ko jIva yA zarIra mAnanA - satat vyaya hai| isI prakAra padArtha kI dRSTi se bIja kA aMkuraNa honA utpAda hai| usakA paudhA evaM vRkSa rUpa meM bar3hanA bIja kA vyaya hai evaM punaH bIjoM se utpati dhrovya hai| isa prakAra kI vividha apekSAeM haiM, dRSTikoNa haiN| padArtha tathA jIva kI aneka vizeSatAeM haiN| jaise jIva ke lie kahA gayA hai| samatA, ramatA, uradhatA, gyAkatA, sukhbhaas| vedakatA, cetanyatA ye saba jIva vilaas|| isake viparIta ajIva ke lakSaNa haiM - tanasA, manasA, vacanatA jar3atA, jar3a smmel| laghutA gurutA, gamanatA ye ajIva ke khel|| -(samayasAra- banArasIdAsa) samatA, ramatA uradhatA, anekAMta dharmI jIva (AtmA) meM satya evaM aMhisA sammilita hai| ataH mahAtmA kabIra ne kahA hai kabIrA sohI sat hai jo jANe para piir| jo para pIra na jANiye te kAphira bepiir|| jo anya kI pIr3A nahIM jAnatA usameM AtmabhAva yA Izvara nahIM hai| . sArAMza meM yaha kahA jA sakatA hai ki jIva evaM pudgala.. anekadharmI haiM aura unheM eka sAtha nahIM kahA jA sktaa| varana eka eka apekSA, vizeSatA, satyAMza ke rUpa meM hI prakaTa kiyA jA sakatA hai| jo syAdvAda kA marma hai| ataH kahA gayA hai arpitAna arpitA siddhe / -(tatvArtha sUtra 5:31)

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113/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra kabhI vastu kA mukhya-pakSa vyakta kiyA jAtA hai taba usakA anya pakSa gauNa rahatA hai| vyakta evaM avyakta donoM milakara hI satya ko ujAgara karate haiN| prabhu mahAvIra ne to satya kathana para bhI kucha sImA bAMdhI hai| jaise satya sva evaM parahitakArI honA Avazyaka hai| tabhI vaha vizvasanIya evaM pUjanIya hogaa| sat ke vizleSaNa meM svadRSTi, para-dRSTi evaM anya apekSAe~ rahatI haiM, vaha saptabhaMgI, syadvAda hai| jaise sUrya kI kiraNa yA prakAza kaNa rUpa meM rekhAyukta hai| lekina dvidharmI hone para taraMga rUpanI hai| isI prakAza kI kiraNeM dvidharmI yAnI kaNa rUpa meM yA jhalatI taMraga rUpa meM pravAhita hone se prakAza kaNa eka saMdUka ke bIca vibhAjana a aura ba khaNDa hone va bIca meM cheda hone para, rakSA anusaMdhAna pUrva vaijJAnika DaoN. esa. koThArI anusAra sapta bhaMgI sthiti bana jAtI paMdUka ke jhUlatI taraMgA prakAza Asti hai - prakAza kaNaM 'a' bhAga meM / nAsti - nahIM (prakAza kaNa 'a' bhAga meM nhiiN)| Asti nAsti -hai, nahIM hai, (prakAza kaNa hai bhI va nahIM bhii)| avaktavyaM- kaha nahIM skte| nizcita nahIM kaha skte| Asti avaktavyaM hai, nahIM kaha sakate / asti avyaktavyaM- hai, nahIM kaha skte| nAsti avaktavyaM - hai, nahIM hai, nahIM kaha skte| Asti nAsti avaktavyaM donoM hI nahIM kaha skte| rogI kI gaMbhIra sthiti ke upacAra svarUpa svastha hone, na hone ke bAre meM, cikitsaka uparokta kathana kara sakatA hai| jIvAtmA kevala jJAna prApti ke pUrva aisI kaI anizcita avasthAoM se gujaratI hai| jaise eka aMdhe vyakti ke lie hAthI ke alaga-alaga avayava dekhakara unakA varNana krnaa|

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anekAnta evaM syAdvAda/114 yahAM yaha bhI ullekhanIya hai ki vijJAna ne bhI kucha pArTIkalsa (paramANuoM) ke bAre meM mAnA hai ki unakA vyavahAra nizcita nahIM kahA jA sktaa| DablyU hejana barga kA yaha kathana hai lekina kucha sImAoM meM unakA vyavahAra AMkA jA sakatA hai / usase padArtha jagata meM krAMti AI hai jaise TI.vI., mobAIla phona, cikitsA jagata meM bhI aise AviSkAra hue haiN| ___ nIla bohara ke anusAra kaI virodhI dikhane vAle tatva eka dUsare ke sahAyaka hote haiN| jaise phaphUMda se pensilIna kA aviSkAra kara ghAtaka rogoM para vijaya paaii| choTI cecaka ke dravya se veksIna (TIkA) prApta kara saMsAra ko cecaka se ubArA ityAdi, ityaadi| strI- purUSa, dina-rAta, zrama-vizrAma, ityAdi , virodhI dikhane vAle eka dUsare ke pUraka haiN| ___ anya kaI apekSAoM se bhI jIva aura jagata ke sambandha meM anekAMta evaM syAdvAda se satya samajhA jA sakatA hai| jaise dravya kSetra, kAla evaM bhaav| jIva kI siddhi meM samyag dRSTi, mithAtva kA hanana, jJAna, darzanAvaraNIya karmoM kA kSaya se darzana mohanIya evaM cAritra mohanIya karma kI alpatA evaM dAna lAbha bhogopabhoga vIryANi tatvArtha sUtra 2-4 anusAra AtmA kI utkrAMti sulabha hotI hai| isI taraha padArtha jagata meM dravya arthAt vastu ke mUla dharma ko prApta karane kI apekSA rahatI hai| yadi vaha kevala kAyA , manasA , vAcA sukha taka hI sImita hai to vaha bhautika dravya kI cAha karegA aura usake pariNAma svarUpa use vaise hI kSetra, samaya, kAla evaM bhAva kI ora agrasara honA pdd'egaa| hiMsA ke sambandha meM bhI anya dRSTikoNa apanAyA jA sakatA hai| jaise DaoNkTara dvArA apramAda se rogI kI zalya cikitsA , davAI denA Adi kiyA jAe , jisase ki vaha svastha ho sake to vaha hiMsAjanya na hogaa| ___satya ke aneka pahalU jo sarvajJa dvArA jAnakara batAe gae haiM unheM eka sAtha nahIM kahA jA sakatA ataH ve kramabaddha hI kahe jA

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115 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra * I skeNgeN| jo mUla rUpa hai, vaha pramANa hogA aura jo aMzarUpa hai vaha naya hai / kathaMcita yA apekSA eka vizeSatA rUpa meM naya hai / samagra rUpa meM vaha pramANa hai / tatvArtha sUtra ke 1:6 meM kahA gayA hai / " pramANa naiyara athigama : / " pramANa evaM naya yAnI usake badalate paryAyoM ko samajhane para hI jJAna yathArtha evaM pUrNa hotA hai| dravya, kSetra, kAla evaM bhAva anusAra mUla dravya meM kaI paryAya banate haiM / " ataH ekAnta Asti yA ekAnta nAsti ucita nahIM hai| eka hI vyakti pitA bhI hai putra bhI hai, cAcA bhatIjA bhI hai| sone kI dhAtu se kaI vastue banAI jA sakatI haiN| syAdvAda ke pramukha vyAkhyAkAra zvetAmbara muniyoM meM siddhasena hue haiM, jinhoMne sanmati - tarka meM isakI prabhAvotpAdaka vyAkhyA kI hai / digambara AcArya samantabhadra ne yahI kArya "Apta mImAMsA" meM kiyA hai| virodhI dikhane vAle dharmoM meM vAstavika avirodha kA pratipAdana hemacandrAcArya ne kara yathArtha samanvaya batAyA hai / DaoN. haramana jaikobI ne likhA hai, 'syAdvAda se samasta satya vicAroM kA dvAra khula jAtA hai| yaha vibhinna dharmoM, darzanoM, matoM, sampradAyoM meM vivAdoM meM samanvya kI AdhArazilA hai|' alabarTa AinsTAIna, jinheM apane gurutvAkarSaNa ke sApekSavAda ke siddhAnta para nobela - vizva puraskAra 1921 meM milA, unhoMne apanI patnI ko yaha sApekSika-siddhAnta isa taraha saMkSepa meM samajhAyA ki "jaba eka vyakti eka sundara strI ke sAmane baiThakara eka ghaMTA bitAtA hai to vaha samaya use eka minaTa najara AtA hai, isake viparIta yadi vaha garma bhaTTI ke nikaTa baiThA hai to usake lie eka minaTa bhI eka ghaMTe ke kaSTa se bhI adhika asahanIya hotA hai / " dRSTikoNoM kI vividhatA, satya ke aneka pahalU honA, inakA sAra hai, lekina moTe rUpa meM vyavahAra meM eka hI vastu nizcaya - naya se alaga evaM vyavahAra - naya se alaga pratIta hotI hai| bhauMrA kAle

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anekAnta evaM syAdvAda/116 raMga kA dikhatA hai lekina usameM kaI raMga ghule hue haiN| nihArikAe~ araboM araboM mIla vistRta haiN| kaIyoM para huI ghaTanAe~ varSoM pazcAt hameM dRSTigocara hotI haiN| hAlAMki prakAza kI gati 1 lAkha 86 hajAra mIla prati saikeNDa hai| isa prakAra hamArI satya ko samajhane kI sImAe~ haiN| mati jJAna evaM zrutijJAna meM bhI isakI cAra avasthAe~ hai| jaise (1) avagraha (2) IhA (3) avAya (4) dhAraNA-yaha jJAna moha mAyAgrasta, svArthI, ekAMgI bhI ho sakatA hai aura apanI-apanI buddhi ke anusAra 'avagraha' avasthA meM kevala aspaSTa rUparekhA hI samajhI jA sakatI hai| tatpazcAt bhI saMdehAtmaka sthiti rahatI hai ki rassI jaisA hone se vaha sAMpa to nahIM hai - 'IhA' avasthA hai, usako chUne para phuphakArane se sAMpa honA taya ho jAtA hai aura usake calane se zaMkAe~ samApta hokara 'dhAraNAe~' sunizcita ho jAtI haiN| yahA~ taka kahA gayA hai ki vrata dhAraNa karane vAle vyakti kA vrata niSphala rahatA hai yadi yaha niHzalya nahIM hai| "niHzalyoM vrtii|" tatvArtha 7, 13 zalya-arthAta kaaNttaa| yadi moha mAyA ke sAtha phala kI icchA rakhe hue vrata grahaNa kiyA jAtA hai to vaha vratI nahIM kahA jA sktaa| prabhu jo ina sabase rahita the, kevalI the unhoMne kaI apekSAoM se, gaNadharoM ko, unake praznoM ke uttara diye| vistAra bhaya se kevala kucha udAharaNa hI dete haiM / jIva ke bAre meM jAmAli ko uttara dete hue bhagavAna ne kahA- "jIva zAzvata hai, vaha thA aura hogA isalie vaha dhruva, nitya, zAzvata, aTala, akSaya.... eka apekSA se jIva azAzvata bhI hai vaha neraika hokara tiryaca ho jAtA hai, phira manuSya aura manuSya hokara deva bhI / bhAva evaM kriyA anusAra karma baMdhana ke kAraNa badalatA rahatA hai- isa dRSTi se jIva azAzvata hai| gautama ko bhI bhagavAna ne kahA " dravyArthika

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117 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra dRSTi se jIva zAzvata hai aura paryAyArthika dRSTi se jIva azAzvata hai|" vastu kaI taraha se samAna guNa vAlI hai evaM kucha rUpa meM dUsare se visadRzya hai| cetana guNa kI dRSTi se jIva pudagala se bhinna hai aura astitva aura prameyatva guNa kI apekSA pudgala se abhinna hai| AtmA jaba podgalika sukha dukha kI anubhUti karatI hai ,to vaha pudgala se abhinna hai / karmabandhana ke kAraNa punarbhavI hai / lekina samasta karma kSaya para AtmA ajara amara hai / punarbhavI nahIM hai| 1 AtmA cetana hai| kAyA acetana hai / sthUla zarIra kI apekSA vaha rUpI hai aura sUkSma zarIra kI apekSA vaha arUpI hai| zarIra, AtmA se kathaMcitta apRthaka bhI jaba taka pudgala zarIrAdi se jur3I huI hai| Agama paddhati ke AdhAra para dArzanika yuga meM syAdvAda kA rUpa catuSTaya bnaa| vAstu syAt nitya hai, syAt anitya hai, syAta sAmAnya hai, syAt vizeSa hai, syAt sat hai, syAt asat hai, syAt vaktavya hai, syAt avaktavya hai / yahA~ syAt zabda kA artha saMdeha ke rUpa meM nahIM huA hai| varan nizcaya rUpa meM huA hai| isalie~ siddhasena ne kahA hai....... I jeNaviNA logassa vyavahAro savatthAna NiNvaie / tasya bhuvaNekaguruNoM, NemA'NegaMtpAyassa / / yaha anekAMta jagataguru ke samAna hai ise namaskAra hai / jAtA hai ki vastu bhI * thor3A gaMbhIra vicAra karane para spaSTa ho anekA guNAtmaka hotI hai / vahI vastu eka ke lie amRta eka ke lie viSa hai| aise hI vicAra darzana bhI aneka taraha ke haiM / unako kahane ke pIche bhI prakaTa evaM aprakaTa kaI uddezya hote haiN| Aja lagabhaga sabhI rAjanaitika dala apane ko prajAtaMtra vAdI kahate haiM cAhe sAmyavAdI adhikanAyakavAdI, samAja vAdI sAmpradAyavAdI hoM / -

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anekAnta evaM syAdvAda/118 lekina kahIM prajAMtatra ke nAma para eka pArTI kA hI zAsana hai| kahIM kaI dala cunAva meM bhAga lete haiN| kahIM unakI artha nIti, pUMjIvAdI hai, kahIM samAjavAdI, kahIM inameM jAtivAda, kSetravAda, bhASAvAda hai, kahIM pichar3I jAtiyoM kA sarvopari hita hotA hai yA kahIM Ama AdamI kI samagra krAMti kI bAta kA kamobezI samanvya hotA hai| Azcarya hai AjAdI ke 66 varSoM bAda bhI bhArata ke 30-35 karor3a loga garIbI rekhA ke nIce haiM, sarvahArA haiN| ina sabake uparAnta bhI kaIyoM kA jana pratinidhitva karane kA uddezya kevala sattA hathiyAnA , bhraSTAcAra karanA, bhAI bhatIjAvAda phailAnA, dharma evaM sampradAya ke nAma para aura vibhAjana karAnA, AMtaka phailAnA, rAjya vistAra karanA, zastro astroM kI hoDa baDhAkara dezoM ko lar3avAnA, dhana kamAnA Adi hai| jinase saba dezoM kA aMtataH nukasAna hotA hai| koI kaTTarapaMthI sattA mada meM yA anya kAraNoM se pAgala vyakti , isa paramANu astroM ke yuga meM samUcI mAnava jAti ko pralaya meM dhakela sakatA hai| Aja dezoM ke pAsa itane viSaile aNu, jIvANu rasAyanika hathiyAra haiM ki samasta pRthvI ko kaI bAra svAha kiyA jA sakatA hai| amerikA ne irAka para hamalA tela ke lAlaca meM, viSaile , hathiyAra banAne ke Aropa lagA kara kiyaa| ataH ahiMsA evaM satya para anekAnta, zAMtipUrNa saha-astitva, syAdvAda arthAta ahiMsA evaM satya ityAdi kaI dRSTikoNoM se samagra cintana, samAdara evaM viveka se vaizvika, dezIya, kSetrIya samasyAoM kA hala DhUr3hane meM hI mAnavatA kA trANa hai| mahAvIra ne kahA hai, "zastra eka dUsare se bar3hakara saMhAraka haiN| lekina ahiMsA sabase bar3hakara amodha zastra hai|" Aja pralayaMkArI zastroM kI hor3a, unakA aikAdhikAra rakhane kI pravRti tathA isase dhanopArjana kI lAlasA bar3hI hai| svArthavaza ekAMgI dRSTikoNa apanAne se mithyAtva, mAyA, chalakapaTa se rAjya vistAra, atula dhana sampati kamAne kI naitikatA rahita, nipaTa

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119 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra bhautika vAdI vyavasthA se, vyakti, rASTra evaM vizva kA nizcaya hI patana evaM vinAza hogA / ataH "satyameva jayate" aura "jiyo aura jIne do" anekAnta evaM syAdvAda ke siddhAnta hai, unheM apanAyA jAve / - jo -astu

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kharatara tapAgacchIya devAsiya, rAI, pakkhi caumAsiya, evaM saMvatsarI zrAvaka pratikramaNa ke pramukha tIna sUtroM para prakAza 1) vaMdittu sUtra, 2) sakalArhata evaM 3 ) ajita zAMti 1. vaMdittu sUtra ko zrAvaka pratikramaNa sUtra bhI kahA jAtA hai| isameM kula pacAsa gAthAeM haiN| zrAvakoM ke bAraha vratoM evaM aticAroM se yaha sUtra sambandhita hai| pAMca mahAvrata aMhisA, satya, acaurya, brahmacarya, aparigraha jise zrAvaka zrAvikA pUrNa rUpa se pAlana nahIM kara pAte haiM, ataH unheM pAMca aNuvrata rUpa meM hI pAlane para bhI aticAroM ke doSI ho jAte hai, isI taraha tInoM guNavrata haiM (1) dizA parimANa vrata (2) digparimANa vrata eka dizA meM kucha bhAga taka jAnA Adi ( 3 ) artha daNDa vrt| anya cAra zikSA vrata haiM (1) sAmAyika - vrata (2) upabhoga-paribhoga parimANa - vrata ( 3 ) poSadhopavAsavrata evaM ( 4 ) atithi saMvibhAgavrata / dina meM, rAtri meM, eka pakhavAr3e meM, caturmAsa meM athavA varSa bhara meM ina vratoM ke pAlana meM jo doSa lage haiM, unakA hRdaya se pazcAtApa karanA hI 'pratikramaNa' hai| ina vratoM evaM aticAroM ke sambandha meM AgAra (gRhastha ) dharma meM, tatvArtha sUtra ke saptama adhyAya meM evaM isa vaMdittu sUtra kI gAthAoM meM vistAra se aticAra sAmAnyataH kama jAnakArI meM Ate haiM, varNana hai| jo saMkSepa meM mAtra

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121/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra unakA varNana yahA~ punarAvRtti doSa se bacane hetu kiyA jA rahA hai| sAtha hI sUtra meM samyag darzana ke doSoM kA yAnI samyag darzana, samyak rUpa se na pAlane ko bhI ullekhita kiyA gayA hai, jinheM uparokta sabhI pratikramaNoM meM sUtra ke dvArA kahakara AlocanA lI jAtI hai yAnI svayaM kI nindA, AlocanA, pApakarmoM se pIche haTane ke lie kI jAtI hai| lakSya samyag-darzana, jJAna evaM caritra hotA "saMkA kaMkha, vigicchA, pasaMsa taha saMthavo kuliNgiisu| sammatasyaiyAre, paDikka meM desiaMsavvaM / / " (6) - jina vacana meM zaMkA, dharma ke phala kI AkAMkSA, sAdhu sAdhvI ke malina vastroM para ghRNA, mithyAtviyoM kI prazaMsA, unakI stavanA, samyag darzana ke pA~ca aticAra haiN| isI taraha bhojanAdi hetu pRthvIkAya jIvoM ke samAraMbha se, prANiyoM ko bAMdhane se, nAka, kAnAdi chedana se, kisI kA rahasya kholane se, kUr3e tola, mApa rakhane, dastAveja likhane va corI kI vastu rakhane, nakalI vastu asalI ke dAma becane, parastrIgamana yA aprazasta bhAva se yA aparigraha vrata meM heraphera karane, anarthadaNDa ke kArya, vyartha pralApa, svaprasiddhi, anAvazyaka vastu saMgraha, svAda kI gulAmI, pApa kArya meM * sAkSI, sAmayika meM samabhAva nahIM, samaya maryAdA nahIM pAlanA, nIMda lenA, digvrata kA ucita pAlana nahIM karanA, zastrAdi vyApAra, cakkI, ghANI, yAMtrika karma jinameM jIvoM kI hAni ho, chedana, agni karma Adi tathA bhUmi pramArjana meM pramAda, prauSadhavrata kA ullaMghana, isa loka meM, paraloka meM sukha vaibhava kI AkAMkSA Adi vividha doSoM ke lie sUtra meM prAyazcita kiyA gayA hai| kucha aise dohe haiM jinameM svaAlocanA kA mahatva darzAyA hai, jaise"kaya pAvo vimaNusso Aloia niMdia gurusgaase|"(40) jisa prakAra bhAra utArane se halkA hotA hai, usI prakAra gurudeva ke pAsa AloyaNA lene se, Atma sAkSI se, pApa kI niMdA karane se, manuSya ke pApa halke hote haiN|

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kharatara tapAgacchIya devAsiya, rAIya, pakkhi caumAsiya.../122 "khippaM uvasAmeI vAhittava suskkhio vijo|"(37) suzikSita vaidya se roga ThIka ho jAtA hai, vaise hI pratikramaNa ke pazcAtApa se doSa dUra ho jAte haiN| ataH pratikramaNa dvArA niSiddha kArya karane evaM yogya kArya na karane ke doSoM ke lie prAyazcita evaM Atma niMdA karatA hU~ / ataH he prabhu - . "khAmemisavvajIve, savvejIvA khmNtume| ___ mittI meM savvabhUesu, vairmnjhNmnkennii"| vaMditttu meM, 49 ve, lagabhaga AkharI dohe meM, kahA gayA hai| aMtima 50 ve dohe meM kahA hai - "evamahaM Aloia nidia garahia dugacchaMsamma" arthAt "maiM acchI taraha kRta pApoM kI AlocanA, niMdA guru ke samakSa garhA" ghRNA karatA huuN|' 2. aba pramukha sUtra sakalArhata caitya vaMdana kA saMkSipta varNana kiyA jAtA hai| maMdira mArgiyoM meM caitya, pratimAoM kA viziSTa mahatva hai| tIrthaMkaroM kI anupasthiti meM aneka lAMchana, pratIka-siMha mRgAdi- ke sAtha jinezvara ke bhavya kalAtmaka maMdira, nayanAbhirAma yogamudrA meM sthita tIrthakaroM kI mUrtiyA~ sahaja hI bhakta kA mana moha letI haiN| pratikramaNa devasIya, rAiya evaM anya vividha prakAra se unako vaMdana stuti kara unakA guNAnuvAda kiyA jAtA hai, tAki nAma, sthApanA, dravya bhAva se jo pratyeka kSetra evaM kAla meM unakI prazasti haI hai, usase hama bhI prabhAvita ho evam Atma kalyANa kara skeN| "saMkalArhata sUtra' caitya vaMdana meM caubIsa tIrthaMkaroM kI stuti rUpa meM caubIsa, tathA prabhu mahAvIra ko evaM cetyoM, tIrthoM, pratimAoM ko bhI kucha dohe gAthAeM samarpita haiN| saMskRta meM race ye dohe atyanta sundara, prabhAvI, gUDha aura AdhyAtma zAstra ke bejor3a nUmane haiM, smaraNIya haiN| sthAnAbhAva se kucha hI ullekhita karanA uparyukta hogaa| vAcaka ataH mUla pATha sahRdayatA se par3heM, smjheN|

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123/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra prathama tIrthakara dAdA RSabhadeva ke lie arpita hai- "Adima pRthvInAtha, mAdimaM niSparigraham Adima tIrthanAthaMca RSabha svAminaM stuvaH / " avasarpiNI kAla meM RSabha deva prathama nRpati, prathama aparigrahI evaM prathama tIrthakara hue haiM, jinheM vaMdana karate haiN| isI taraha vizva jana samudAya rUpI kamaloM ko vikasita karane meM ajitanAtha prabhu , bhAskara tulya haiN| 'anekAMta matAmbodhi samullAsama candramA, dadhAdamandamAnaMdaM bhagavAna abhinaMdanaH / ' anekAMta rUpI samudra ko ullAsita karane meM abhinandana svAmI candramA ke samAna haiN| "candraprabha pramozcandra mriicinicyojjvlaa| mUrti pa'tisitadhyAna nirmiteva shriye'stuvH|| (10) candraprabhu svAmi kI mUrti, candramA kI zItala kiraNoM ke sAmAna ujjvala, mAno zukladhyAna se hI banI ho, tumhArI Atma lakSmI kI vRddhi kre| __satvAnAM paramAnanda kaMdod bhedana vAmbuda : | syAdvAdamRta niHsyandI, shiitlHpaatuvojinH|| (12) syAdvAdarUpI amRta kI varSA karane vAle paramAnanda rUpI aMkura ko sthApana karane meM nava megha tulya prabhu zItalanAtha ko vaMdana karatA huuN| bhavarogA''rtajantUnaH magadaMkAra darzanaM (13) bhavarUpI roga ko miTAne meM kuzala vaidya samAna zreyAMsa nAtha ApakA zreya kreN| anaMtanAtha prabhu ke hRdaya meM svayaMmbhUramaNa samudra kI anaMta karUNA hai| dharmanAtha prabhu kalpavRkSa ke samAna haiN| zAMtinAtha prabhu amRta ke samAna nirmala dezanA se dizAoM ke mukha ujjvala karate haiN| zrI kuMthunAtha prabhu caubIsa atizaya yukta haiM, sura asura naroM ke kalyANakArI nAtha haiN| sUrAsura narAdhIza mayUranava vAridam / karmadUsamUlane hasti maLaM mliimbhissttum|| (21)

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kharatara tapAgacchIya devAsiya, rAIya, pakkhi caumAsiya.../124 mallInAtha prabhu karmavRkSoM ko ukhAr3a phaikaneM meM hastisam hai| sabake mana mayUra ko harSita karane meM navamegha samAna haiM / jagata kI ajJAnanidrA harane me munisuvrata svAmI navaprabhAta sama haiN| vIra prabhu hetu kaI pada haiM - vIraHsarvasurAsurendramahito vIraM budhA sNshrit| vIre NAmihataHsvakarmanicayoM vIrAya nityaMnamaH / / (29) ___ vIra prabhu vidvAnoM paMDitoM se pUjita haiN| sAre karma ghora tapa se naSTa kiye haiN| unameM kevala jJAna rUpI lakSmI, dhairya, kAMti, kIrti sthita hai| tIrthoM kI upAsanA meM aSTApada, gajapada, sammeta-zikhara, giranAra , zatrujya, vaibhAragirI, AbU, citrakUTa kI upAsanA kI hai| 3. ajita zAMti- sakalArhata kI taraha ajita-zAMti, stavana bhI devasIya, rAiya, pratikramaNa ke sivAya, pakkhi, caUmAsI, saMvatsarI, pratikramaNa meM bolA jAtA hai| isameM cAlIsa dohe haiM, jo pUrvAcArya zrI naMdiSeNakRta hai| zatrujaya tIrtha para virAjita ajitanAtha evaM zAMtinAtha ke caityoM ke bIca meM. rahakara donoM kI eka sAtha stuti kara racanA kI hai| koI AcArya zrI naMdiSeNa ko mahAvIra jina ziSya tathA koI neminAtha prabhu ke ziSya mAnate haiN| zatrujaya mahAkalpa meM naMdiSeNa kA ullekha hai| prAkRta bhASA meM zAMta rasa, saundarya evaM zrRMgAra rasa kA adhyAtma jagata meM bejor3a namUnA hai| rUci anusAra pAThaka vistAra se mUla avazya pddh'eN| yahA~ canda zloka uparoktabhAva kI puSTi svarUpa diye jAte haiN| ajiaMjia savvabhayaM, saMticapasaMtasavva gaya pAvaM jaya gurusaMtiguNa kareM, dovijiNabare pnniviyaami|| (1) ajitanAtha evaM zAMtinAtha donoM jinavara saba pApoM ko harakara zAMti dene vAle haiN| sAtoM bhayoM ko dUra karate haiN| zAMtinAtha evaM ajitanAtha prabhu-"suhapavattaNaM tavapurisuttama nAma kittaNA tahaya ghiI mai pavattaNaM" sukha ke dAtA dhairya evaM kIrti kI vRddhi karane vAle

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125/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra sAvatthi puvva patthivaMca varahatthi matthayapasattha vicchina saMthayaM, thira saricchavaccha payagaya lIlAya mANa varagaMdha hatthi patthANa patthiyaM (7) bhagavAna ajitanAtha kA dIkSA ke pUrva zrAvastI nagara ke rAjA ke rUpa meM sundara upamAoM yukta isa gAthA meM vistAra se varNana hai, jisakA kucha aMza Upara diyA hai| zreSThavara gaMdha hAthI kI taraha jinakI cAla thI, jinakA mastika evaM lalATa bhI prazasta evaM aise usI taraha vizAla thaa| zarIra kA varNa tapta sone sadRza tathA vANI devadundubhi tulya madhura thii| isI taraha cakravartI zrI zAMtinAtha prabhu ke dIkSA pUrva kA vaibhavatala sparzI hai| "jo bAvattari puravara sahassavara nagara nigama jaNavada vaI battIsArAya vara sahaszANuyAya mggo|"(11) jinake adhIna bahattara hajAra bar3e nagara nigama, batIsa hajAra rAje mahArAje, cha: khaNDa ke svAmI, jinakI senA meM caurAsI lAkha hAthI ghor3e utane hI ratha the| vaibhava meM caudaha ratna,nava mahAnidhi Adi evaM causaTha hajAra yuvatiyA~ thiiN| kavitva kI anupama kalA meM - "devadANa, viMdacaMda, sUravaMda! __ haTTha tuTTha, jiTTha, parama laTTha rUva! dhaMtarUpa paTTa seya, suddha, niddha dhavala dNtpti| saMtti! saMtti, kitti, mutti ,jutti, gutti pNvr||"(14) 'devendra, dAnavendra, candra, sUrya se pUjita, harSita, zreSTha, utkRSTa haiN| taptacAMdI ke pATa samAna zveta, nirmala, snigdha, ujjvala inakI daMta paMkti hai| donoM devoM (prabhu) ko nava zarada candramA se zItala, sUrya se adhika prakAzavAna, indra se adhika svarUpavAna. dharaNIdhara se adhika dhairyavAna mAnA hai|

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kharatara tapAgacchIya devAsiya, rAIya, pakkhi caumAsi... / 126 prabhu kI vandanA karane AI apsarAoM kA evaM unake samakSa nRtya karatI nRtyAMganAoM kA apUrva varNana hai / aMbaratara vihAraNiAI, laliya haMsa bahu gAmiNI AhiM, sakala kamala dala loiNi AhiM / ( 26 ) pINa nirantara thaNa bhara viNamiya gAyala AhiM maNikaMcaNa pasi DhIla mehula sohiMa zoNi taDAhiM | ( 27 ) vaMsa sadda taMtitAla meMlie tiukkharAbhirAma sadadamIsahA kaeaM. deva naTTi AhiM ! ( 31 ) byoma se utaratI lalita haMsoM ke jor3oM kI sundara kamanIya cAla vAlI, puSTa nitamba evaM stana vAlI, kamala patra ke samAna naina vAlI, kaTi meM mekhalA, AbhUSaNa sundara vastroM yukta apasarAaiM prabhu ke caraNoM meM vaMdana kara rahI hai| aise meM vaMzI vAdana kara taraha taraha se deva nRtyAMganAeM prabhu ke samakSa jhuka-jhuka kara nRtya kara rahI haiN| prabhu moha rUpI andhakAra se dUra haiM / anta meM naMdiSeNa apane lie evaM sabhI sabhAsadoM ke lie 'saMyama' ke varadAna kI prArthanA karate. haiN| samasta ajita zAMti meM jagaha-jagaha zAMti kI kAmanA kI hai| "taM saMti saMtikaraM, saMtiNaM savva bhayA / saMti thuNAmijiNaM saMti viheU (deve) meM mujhe / / ye zeSa do sUtra prabhu ke vaMdana eMva stavana ke haiN| guNAnurAga hai evaM prathama 'vaMdittu zuddha' prAyazcitta hai| tInoM hI zrAvaka dharma kI puSTi hetu haiN|

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parama kRpAlu deva zrImad rAjacandra ke udgAra apanI AtmA kathA 'mere satya ke prayoga' meM mahAtmA gA~dhI ne zrImad rAjacanda ko apanA AdhyAtmika guru mAnA hai / mAtra unnIsa varSa kI avasthA meM zrImad ne zatAvadhAnI ke prayoga kara dikhAye the jisameM solaha bhASAoM ke sau padya ulTe sIdhe, judA judA krama se, smRti meM rakha punaH sunA diye the / 'jAtismaraNa-jJAna' tathA AdhyAtmika jJAna evaM anubhava se siddhahasta the / karmanirjarA kI aisI - avasthA meM pahu~ca cuke the jo bhAvAvasthA kevalya ke samIpa thI / mAtra cauMtIsa varSa meM unakA dehAvasAna huA / | niSpRhatA ve vyavasAya se hIroM ke vyApArI the phira bhI unakA mana, AtmA meM hI ramaNa karatA thA / AtmA aizvarya ke Age jagata kA sonA, cAMdI ratna saba tuccha mAnate the| paudagalika bar3appana ko utanI hI durgati kA kAraNa mAnate the| isalie zrImada parama kRpAlu deva ne kahA "jJAnI kI zaraNa meM buddhi rakhakara kheda rahita bhAva se nirbhayatA se rahanA hI tIrthaMkaroM kI zikSA hai| kisI bhI kAraNa se kleSita honA isa saMsAra meM yogya nahIM hai| eka sAdhAraNa supArI jaisA mANaka, jo pratyakSa doSa-rahita, pAnIdAra, dhAra - dAra uttama raMga kA ho to jauharI loga aisA mAnate haiM ki usakI karor3oM meM kImata AMkI jAye to bhI kama hai| ataH Azcarya hai anAdi durlabha satsaMga jisameM AtmA sthira rahatI hai, usameM logoM kA mana kyoM nahIM lagatA? jabaki uparokta prakAra ke mANaka meM to

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parama kRpAlu deva zrImad rAjacandra ke udgAra/128 kevala A~kha hI sthira hotI haiN| zrImad ke anya kucha mahatvapUrNa nimna udgAra haiN| karmaprabhAva__apane zubhAzubha karma bandhana se bhava-bhramaNa karanA par3atA hai| bhoge binA dhanadhAti karmoM se chuTakArA nahIM hai| samasta. jagata cakravartI-paryanta, azaraNa hai| anicchA se jo bhI bhoganA par3e, vaha pUrva karma ke sambandha ko yathArtha siddha karatA hai| anAthI muni kI yauvana meM A~kha calI gii| kitane loga akAla mRtyu, asAdhAraNa roga, bADha, bhUkampa ke zikAra ho jAte haiN| sanatkumAra cakravartI the| snAna karate hue usake anupama rUpa ko dekhakara devatAoM ne bhUri-bhUri prazaMsA kii| usane bhI garvIle svara meM kahA, "maiM susajjita vezabhUSA meM mukuTa pahina rAja-siMhAsana para bailUM taba dekhnaa"| devatAo ne taba bhI dekhA lekina taba vaha vivarNa thaa| vaha rUpa nahIM thaa| ve bole, 'rogagrasta hai|' brahmadata cakravartI kI A~khe usake mitra ne hI zatrutAvaza phor3a dii| subhama cakravartI cha: khaNDoM ko jItakara bhI bAraha khaNDoM ko jItane calA, aura yaza pAne ke lie| usane carma-ratna (nave ANavika beDe kI taraha) jahAja chodd'aa| usameM eka hajAra deva, sevaka the| eka-eka ne socA, calo devAMganA se mila AU~ patA nahIM kitane varSoM meM chuTakArA hogaa| sabhI deva-sevakoM ke aise vicAra hone se carmaratna na saMbhalA, DUba gyaa| subhama cakravartI evaM sArI senA bhI DUba gii| tRSNA to bar3hatI jAtI hai, mahAdeva ho jAve taba bhii| manuSya deha mahAtmayaH_ cakravartI aura suara bhoga bhogane meM dono tuccha hai| donoM ke zarIra hADa-mAMsa Adi ke haiM aura asAtA se parAdhIna haiN| cakravartI ke jitane vaibhava kI bahulatA hai utanI upAdhi hai| isalie cakravartI jIvana-paryanta mohAdha rahA to vaha bilkula bAjI hAra jaayegaa| jaina aura dUsare sabhI mArgoM meM prAyaH jo manuSya deha kA mahAtmaya batAyA

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129/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra hai yAnI mokSa ke sAdhanoM kA kAraNa bhUta hone se ciMtAmaNi ke samAna kahA hai vaha satya hai parantu yadi use mokSa kA sAdhana kiyA ho to, anyathA pazu deha jitanI bhI usakI kImata nahIM / nahIM kaSAya upa zAMtatA nahIM antara vairaagy| saralapaNuna madhyasthatA, te mati durbhaagyaa| dayA,zAMti, samatA, kSamA, satya, tyAga, vairAgya, jemumukSu ghaTa vaze, te sumati subhaagyaa|| kadrAgraha: indriyoM kA nigraha na honA, kula, dharma kA Agraha, mAna, zalAdhA kI kAmanA, amAdhyastatA kadrAgraha hai| manuSya ke lie nimna kArya varjita haiM :- jIva ko krodha mAnAdi, bahuta pramAda vAlI kriyA se Alasya, abhimAna, viSaya -lolupatA, auroM ko dukha dena se, ghora lAlaca, niMdA ke Azrava se, kisI kI dharohara har3apane se, vizvAsaghAta se, mithyA doSAropaNa se, milAvaTa ke dhaMdhe se, rizvata, adattAdAna evaM hiMsA ke vyApAra se bacanA caahie| jIvana kI adhyAtmika unnati-guNasthAna: mithyAtva se jahA~ bhava-bhramaNa hotA hai| samyag darzana se mokSa prApti hotI hai| mithyAtva rUpI bhaiMsA jo anaMtAnubaMdhI kaSAya, krodha, mAna, mAyA, lobha se anaMta-caritra ke pUle khA gayA hai, use AtmA rUpI bala se bAMdhane se vaza meM kiyA jA sakatA hai| Aja bhI jIva satsaMga kareM, upadezAnusAra cale, purUSArtha kareM to Atma jJAna ho jaave| nija-svarUpa jAnane kA nAma samakita hai| jahA~ deha ke Upara se mamatva dUra ho gayA hai, jJAna prApta ho gayA hai, satya kI cAha hai ,vaha pariNAma meM samakita hai| kaSAya maMda kara sadAcAra kA sevana karanA AtmArthI honA hai| AtmA anaMta jJAnamaya hai, jitanA sadjJAna kA svAdhyAya bar3he utanA kama haiN| "jinavara thaI ne jina ArAdhe, te sahI jinavara hovere|"

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parama kRpAlu deva zrImad rAjacandra ke udgAra/130 tRSNA jaise bane, kama karanI caahiye| satya bolane meM thor3e samaya prArambha meM nukasAna, prathamataH kadAcita ho sakatA hai, parantu pIche se anaMtaguNoM kI dhAraka-AtmA jo lUTI jA rahI hai vaha luTatI huI banda ho jAtI hai| satya bolanA, dhIre-dhIre sahaja ho jAtA hai| Atma icchA vAlA jIva, paise ko nAka ke maila kI taraha tyAga detA hai| kahane meM aisA AtA hai ki isa kAla meM isa kSetra meM terahavA~ guNasthAna (saMyogi kevalya) prApta nahIM hotaa| parantu kahane vAle pahale guNasthAna, mithyAtva se nikalakara cauthe (samyak darzana) taka AveM aura vahA~ purUSArtha karake deza virati, sarva virati evaM apramatta guNa sthAna taka pahu~ca jAve to bhI eka bar3I se bar3I bAta hogii| samadarzI:_kA~ca aura hIre ko eka samajhanA, satzruta, asatzruta, sadguru evaM asadaguru donoM ko samAna samajhanA ityAdi samadarzitA nhiiN| vaha to vivekazUnyatA evaM Atma mUDhatA hai| samadarzI sat ko sat evaM asat ko asat samajhatA hai| jo jaisA hai use vaisA hI jAnatA, mAnatA hai, usakA prarUpaNa karatA hai, usameM iSTAniSTa buddhi nahIM rkhtaa| use samadarzI samajhanA caahie| uttarAdhyayanasUtra meM bhagavAna ne kahA hai- unmAda, Alasya, kaSAya, ye pramAda ke lakSaNa haiN| manuSya kI Ayukuza ke noka para par3I jala bindu ke samAna hai| ataH eka kSaNa bhI pramAda nahIM karanA caahie| yaha amUlya hai| yaha kSaNa cakravartI bhI adhika nahIM pA . sktaa| pramAda : "paMDisiddhANaM karaNeM, kiccANamakaraNe"- niSiddha vastu yA kArya karane, evaM karane yogya kArya na karane kA nAma pramAda hai| nigraMtha pravacanAnusAra "paMcama kAla meM doSayukta evaM pApiSTha guru pUjanIya ... hoNgeN| jaisA lUTA jAvegA vaisA prajA ko luutteNge| rAjyAdhikArI

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131/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra apane adhikAroM se hajAra guNA abhimAna rkheNge| mAtA-pitA kI apekSA apanI strI, putra para prema bahuta adhika hogaa|" parigrahadhArI yatiyoM kA sammAna karane se mithyAtva ko poSaNa milatA hai| paramakRpAlu deva zrImad rAjacandra anusAra nimna adhyAtma-zAstra vizeSa rUpa se paThanIya haiN| 1. 'bhagavatI- ArAdhanA sUtra', digambaroM kA graMtha hai| aisA eka ___bhI graMtha acchI taraha pariNamana karanA bahuta hai| - 2. 'adhyAtmaka kalpadruma' vairAgya kA uttama graMtha hai| kartA munisundarasurI haiM (zvetAmbara 1503 isviiN)| 3. 'adhyAtmasAra' kartA yazovijaya jI janma saMvata 16801 4. 'tatvArtha-sUtra' - racayitA zrIumAsvAti/jaina dharma kA prArambhika kAla IsA kI prathama shtaabdii| 5. 'yoga-bindu', 'yogadRSTisamuccya' (kaMThAgra karane yogya) evaM - 'yoga viziSTha', 'SaTdarzana samuccaya- kartA zrIharibhadrajI - (IzA kI navIM shtaabdii)| .... 6. 'zAMti sudhArasa'- kartA vinayavijaya jI (1723) / 7. 'sanmati-tarka-nyAyavatAra zrI mahAvIra svAmI'- kartA zrI -- siddhasena divaakr| 8. 'zlAghya purUSa', hemacadrAcArya kalikAla sarvajJa- / . . 9. 'Anandadhana caubIsI'- kartA zrI Ananda dhanajI lagabhaga aDhAI sau varSa puurv| zrImad ratna rAzi haiM, unase satya, dhyAna evaM parigraha kA moha tajane, kA Atma labdhi yAni karma nirjarA prApta kI jA sakatI hai|

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paramazraddheya gurudeva zrImad rAjendrasUrI kI antima dezanAmaya saralArtha evaM zraddhAMjali gurudeva ne caturvida zrI saMgha evaM anya jana ko apane jIvana kI aMtima dharmadezanA dete hue kahA "muniyoM! isa saMsAra meM jo kucha bhI hai vaha saba utpatti aura phira vyayalIlA ke sAtha jur3A huA hai| jIvana ke sAtha mRtyu avicchinna bhAva se jur3I huI hai| ajJAnI mRtyu se bacane kA prayAsa karatA hai| isI prayAsa meM vaha sArA jIvana mRtyubhaya kI pIr3A bhogate hue bitA detA hai, phira bhI mauta se vaha baca nahIM pAtA, lekina jJAniyoM ke lie mRtyu mAtra eka parivartana kI belA hai| eka jIrNa-zIrNa zarIra ko tyAgane kA upakrama hai| jaise manuSya jIrNa ho jAne vAle vastroM ko tyAga kara naye vastra dhAraNa karatA hai, usI prakAra mRtyu bhI jIvana kA eka sukhada parva hai| yaMtra, maMtra, taMtra, auSadhi isa vidhAna meM parivartana nahIM kara pAye haiN| yaha saMsAra kA parama satya aura niyati kA aTala niyama hai| lagatA hai hamAre jIvana kI bhI saMdhyA belA najadIka A gaI hai, jo zIghra hI kAlI rAtri meM parivartita ho jAne vAlI hai|" __"kriyoddhAra ke pUrva aura bAda meM hamane sadaiva dharmazAsana kI sevA meM apane Apako lagAe rkhaa| isa yAtrA meM hameM anukUlatAe~ kama aura pratikUlatAoM kA sAmanA adhika karanA pdd'aa| anukUlatA yadi thI, to vaha apanI sAdhanA, upAsanA, tapa svAdhyAya

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paramazradeya gurUdeva zrImad rAjendrasUrI kI antima dezanAmaya saralArtha evaM zradvAMjali

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133 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra Adi ke sAtha dRr3hatA se sAdhvAcAra kI anupAlanA karanA thA, * jisase hameM apane jIvana meM prakAza, preraNA, sAhasa va Atmasambala kA AdhAra milatA rhaa| isI prakAra jIvana meM Ane vAle vaira - virodha, parISahoM ko bhI hamane dhairya aura sahiSNutA kI zakti se nirasta kiyaa| yaha sanAtana nIti bhI hai| Apa loga bhI apanI jIvana-yAtrA meM Ane vAle kaSTa, parISahoM ko isI prakAra sahana kara hu apane mArga prazasta rakhanA / jIvana kI isa saMdhyA belA meM hama pUrNataH svaH meM lIna ho jAnA cAhate haiM / gaccha tathA zrIsaMgha kA bhAra Apa logoM ko sauMpakara aba sabhI bhA~ti nizcita hote haiM / " tathA "svAdhyAya, tapa, upAsanA, sAdhvAcAra kI dRr3hatA se pAlanA jina dharma meM nirata rahate hue lokamaMgala kI sAdhanA-AtmakalyANa kI dizA meM prayatnazIla bane rahanA, sAdhu-sAdhviyoM ke lie atyAvazyaka hai / ina puNya kAryoM se kabhI bhI jI mata curAnA, kabhI koI pramAda nahIM karanA / " kisI bhI kSetra meM kiyA gayA pramAda kalyANArthI kA sabase bar3A zatru hai / pramAda hI baMdhana hai| pramAda ke prabhAvaza hI manuSya apane jIvana, dhana, samaya aura mahAna upalabdhiyoM se hAtha dho baiThatA hai| pramAda eka taraha kA AtmaghAta hai / " "kisI bhI kAla aura sthiti meM saMkucita mata bananA / jJAna kA kSetra bar3A vizAla hai / vyApaka hai / tatva - vicAra aura dharma samIkSA meM sadaiva santulita manovRtti tathA Agraha ke kAraNa, sIkhane, samajhane aura jAnane ke mArga banda ho jAte haiN| isI prakAra kama jAnakArI rakhakara apane jJAna ahaMkAra se kisI ko pratAr3ita karanA athavA kisI kI khillI ur3AnA, upekSA karanA bhI sAdhvAcAra ke pratikUla hai / " "yathArtha kI svIkRti aura satya kA namratAyukta pratipAdana karane meM sadaiva agrasara rahanA / yathArtha aura satya donoM hI sArvabhauma sanAtana AdhAra haiN| jinake sahAre samasta AcAra-vicAra, siddhAnta, vyavahAra, maryAdAoM kA bhavana khar3A hotA hai / merA kahA huA yA /

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paramazraddheya gurudeva zrImad rAjendrasUrI kI antima dezanAmaya saralArtha evaM zraddhAMjali/134 merA mAnA huA hI satya hai, aisA mAnanA aura kahanA ajJAna hai, ahaMkAra janya haTha hai| aisA vyakti kabhI bhI tatva bodha prApta nahIM kara sktaa| itanA hI nahIM, apane samasta jJAna strotoM kA hI mArga baMda kara denA hai, eka taraha se| satya kI parIkSA aura yathArtha ke nirNaya ke lie kaI AdhAra bhI ho sakate haiN| eka hI prakAra kI paddhati kA Agraha,haTha hai, naye bhAva hai| jo dharma-mArga ke anuyAyiyoM ke lie sarvathA asvIkArya mAnA gayA hai| tatva nirUpaNa meM kabhI AgrahI mata bnnaa| eka hI vastu vibhinna sthitiyoM, deza, kAla, pAtratA ke AdhAra para vibhinna bhAva vAle anubhava meM AtI hai| Apa loga jinezvara bhagavAna dvArA pratipAdita anekAnta kI bhAvanA ko gaharAI se samajhate hue, sadaiva sAmyabhAva aura samyakatva kA Azraya lekara satya ke tatva kA nirUpaNa krnaa|" . "ratnatraya jJAna-darzana-caritra kA sadaiva avalambana lete rhnaa| inhIM se mAnava jIvana meM utthAna aura kalyANa kA patha prazasta hotA hai| ratnatraya ke AdhAra ko chor3a dene se patana tathA vinAza ke atirikta kucha bhI nahIM miltaa| mAnava jIvana vyartha calA jAtA haiN| jIvana ke hara kSetra meM Age bar3hate samaya tadviSayaka paripUrNa jJAna kI upalabdhi, tadanantara use AtmAnubhUti kA AdhAra denA aura phira zuddha saMskAra ke rUpa meM apane cAritra kA aMga banA lenA hI manuSya kI saphalatA kA AdhAra banate haiN|" . "sAdhu jIvana kA mUla AdhAra usakI zraddhA hai| zraddhA rahita AcaraNa aura karma mAtra dambha hai, dikhAvA hai| yahI eka taraha kA Atma chala bhI hai| Atma pravaMcanA hai| mUrti-pUjana, maMdira jAnA svAdhyAya, tapa Adi ke mUla meM yadi zraddhA nahIM hai, to inase manuSya ke dambha kI hI vRddhi hotI hai, eka mUrkhatApUrNa pradarzana kI hI rIti-nIti siddha hotI hai aura isase Atma kalyANa kA koI AdhAra nahIM bntaa| Apa loga sadaiva apane antara ko zraddhAmaya banAye rkhnaa|"

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135/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra .. "saMyama kI lagAma, jIvana ko sadaiva nirmala aura pavitra banAe rakhatI hai| sAdhu jIvana kI to yaha mahatvapUrNa AdhArazIlA hai| saMyama para hI sadAcAra TikA huA hai| saMyama kA bA~dha TUTa jAne para manuSya roga, zoka, rAga-dveSa, ghRNA kalmaza-kaSAya Adi ke kIcar3a meM pha~sa jAtA hai| Atma kalyANa ke patha se bhaTaka kara patita ho jAtA hai|" ___ "sAdhu-sAdhviyoM ko cAhie, jaba taka jaMghA bala rahe, unheM grAmAnugrAma, yatra-tatra vihAra, paribhramaNa karate rahanA cAhie, bahate pAnI aura vicarate sAdhu ko kAI nahI lgtii| akAraNa hI eka sthAna para Azraya rakhane se saMyama, sadAcAra zraddhA Adi meM zithilatA paidA ho jAtI hai| jisa prakAra eka sthAna para saMgrahita jala meM kAI va jantu paidA ho jAte haiM, usI prakAra eka sthAnAzrayI sAdhu ke jIvana meM cAritra sambandhI vibhinna vikAra paidA ho jAte haiM, jinase vaha patita ho jAtA hai|" - "viSaya kaSAyoM para kAbU pAne ke lie bheda jJAna, dhyAna , kAmanA-nivRti ke lie atikramaNa aura doSa-nivAraNa ke lie pratikramaNa sadA karate rhnaa| saMsAra ke kSaNika aura kSINa sukhoM ke lie jIvana ke mahAna purUSArtha kA kabhI tyAga mata krnaa| cAritra kI ujjvalatA sAdhu kA bhUSaNa hotI hai| cAritra sampadA kA sadaiva saMcaya karate rahanA caahie|" .."zrI jinavANI ke Aloka meM samaya-samaya para jJAnI-bhagavantoM dvArA dikhAe gae sanmArga para sadaiva calate rahanA, yahI maMgala mArga hai, kalyANa kA rAstA hai| jinezvaroM ke upadezoM ko hRdayaMgama kara unake anusAra baratane kA sadaiva prayAsa krnaa| jinavANI kA prakAza logoM taka pahu~cAne meM kabhI bhI pramAda mata krnaa| hajAroM varSoM ke aMtarAla me Ae tUphAna vaira-virodhoM meM bhI jJAnI bhagavantoM dvArA prajjavalita rahI jJAna kI jyoti Aja bhI tumhAre lie amUlya dharohara hai, jisakI rozanI meM tuma apanA patha prazasta kara sakate ho|" /

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paramazraddheya gurudeva zrImad rAjendrasUrI kI antima dezanAmaya saralArtha evaM zraddhAMjali/136 "jisa samAja aura dharma meM ujjvala sahitya kI satparamparA banI rahatI hai, vahI samAja aura dharma jIvita raha sakate haiN| pichalI sadiyoM meM samaya kI mAra se bar3e-bar3e maTha-maMdira dharma sthAna TUTe aura bane, kaI khaNDahara bana gae, kintu sad-sAhitya kI avicchinna paramparA ne isa deza ke samAja aura dharmoM ko jIvita jAgRta banAe rakhA, hamane apane jIvana aura zrama kA eka bahuta bar3A aMza isI jJAna jyoti ko jalAye rakhane meM lagA diyaa| tabhI arddhamAgadhI bhASA kA vRhada koSa tathA anya kaI upayogI graMthoM kI racanA saMbhava ho skegii| athAha jJAna samudra ko mathakara, aneka Agama - zAstroM ko nicor3akara racA gayA vaha vipula sAhitya sadaiva tumhArA mArgadarzana karatA rhegaa| isa zarIra kA sAtha to nikaTa bhaviSya meM chUTane vAlA hI hai, kintu hamArA jJAna zarIra sadaiva tumhAre lie upalabdha rahegA, jisake prakAza meM tuma apanA patha prazasta kara skoge| sadiyoM se calI A rahI avicchinna jJAna paramparA ko hamAre bAda bhI jIvita jAgRta banAe rkhnaa|" "mRtyu prANiyoM ke lie eka maMgalamaya vidhAna hai| mRtyu ke patha se hI calakara prANI jarA, Adhi, vyAdhi Adi se mukta hokara Age nae jIvana, nae loka meM paga dharatA haiN| yaha deha to nazvara hai, AtmA hI ajara-amara hai, avinAzI hai| vahI satya bhI hai aura sanAtana bhii| hamAre paraloka prayANa para zoka mata krnaa| zraddhA, saMyama, sadAcAra kA AdhAra lekara hamAre zeSa kAryoM ko Age bddh'aanaa| loka maMgala kI kAmanA se sadaiva janahita meM juTe rhnaa| sadjJAna saddharma va sadAcAra kI upAsanA ko jIvana kA AdhAra banAe rkhnaa| bhagavAn arihanta prabhu kI vANI kA Aloka tumhArA -hamArA sabakA kalyANa kareM, yahI maMgala bhAvanAeM sadaiva banAe rkhnaa|" "sAraNA-vAranA-coyaNA Adi karate hue, suzikSA dete samaya, tumhAre jIvana ko tejomaya-sAmarthyavAna banAne ke prayAsa meM

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137 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra kadAcit tumhArI AtmA ko mujhase koI kleza pahu~cA to use kSamA karanA / " hAlAMki guru bhagavanta ke pravacana ke pazcAt kahane ko kucha zeSa nahIM rahatA hai lekina unakI vANI ko aura doharAne ke lAbha kI bhAvanA se punaH sarala, vinamra lekhana prastuta kara rahA huuN| guru bhagavanta zrImad rAjendra sUrizvarajI ne apanI aMtima dezanA meM mukhya rUpa se zAstrokta (utpAda, vyaya, dhovya, yuktama, sata-tatvArtha sUtra 5.29) kathAnusAra pharamAyA hai ki jIvana ke sAtha mRtyu jur3I huI hai jaisA utpAda ke sAtha vyaya jur3A hai| saMsAra bhAvanA kA upazama/kSaya evaM AtmaguNoM kI vRddhi jahA~ utpAda hai vahA~ saMsAra bhAvanA kA upazama / kSaya vyaya hai / yahI anaMta guNoM vAlI AtmA zAzvata hai| hamArI purAnI kozikAe~ naSTa hotI haiM aura naI hara samaya banatI rahatI haiM aura aMta meM zarIra ko purAne vastroM kI taraha hI tyAganA anivArya hai / ataH hama aisA jIvana jIyeM ki mRtyu mahotsava bane yaha dhruva satya hai aura gurudeva bhI usameM apavAda nahIM haiN| mRtyu ke pazcAt karmAnusAra aura acche bure bhava prApta hote haiN| jaba taka dharma lakSya sampUrNa karmakSaya kara mokSa prApti nahIM ho jAtI / gurudeva ne apane anubhavoM ke AdhAra para batAyA ki jIvana meM anukUlatAe~ kama evaM kaSTa, bAdhAe~ adhika milatI haiM phira bhI sAdhu evaM zrAvaka donoM hI apanI sAdhanA, upAsanA, svAdhyAya evaM tapa kI dRr3hatA para pratikUlatAoM para kAphI hada taka vijaya pA sakate hai| sAdhuoM ke lie to inakA aura bhI adhika mahatva hai| loka maMgala kA dhyeya bhI AtmakalyANa ke dvArA pUrA kiyA jA sakatA hai| ataH jo jIvana milA hai usameM kSaNa mAtra bhI pramAda na kreN| jaisA bhagavAna mahAvIra ne pharamAyA " samayaM gAyaMmapayAiye / " amUlya samaya kA adhikatam lAbha uThAe~ isake lie yathArtha jJAna jisase tatvoM kI jAnakArI ho, citta para niyaMtraNa ho aura Atma zuddhi ho aisA darzana yukta jJAna jo satya para AdhArita ho usakA

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paramazraddheya gurudeva zrImad rAjendrasUrI kI antima dezanAmaya saralArtha evaM zraddhAMjali/138 gahana adhyayana Avazyaka hai lekina daMbhI ko aisA jJAna vinamratA binA nahIM mila sktaa| haTha evaM durAgraha avAMcchanIya haiN| deza, kAla evaM kSetra kI sthiti ke anusAra dharmacakra ke siddhAntoM, vyavahAroM meM bhI parivartana hote haiM evaM Avazyaka haiM / anekAMta dRSTi se siddhAntoM ko eMva vyavahAroM ko dekhanA caahie| karma bandhana se bacane ke lie saMvara, saMyama, tapa, pramAda-tyAga, vrata evaM kaSAyoM ko kRza yAni patalA karanA jarUrI hai| sAdhu, sAdhvI zArIrika zakti ke rahate bhramaNazIla rheN| jyAdA eka jagaha vAsa karane se rUke hue pAnI meM jaise jIva jantu par3a jAte haiM vaise hI sAdhu ke purUSArtha evaM sAdhanA meM dakhala hotA hai| maMdira, upAsanA sthala jahA~ Avazyaka ho vahA~ jAe~ lekina ujjvala dharma sAhitya kI vRddhi karanA jinavANI Agama kA sahI arthoM meM adhika pracAra, prasAra jo jainatva kI amUlya dharohara hai usame vRddhi karanA zrAvaka evaM sAdhu donoM ke liye atyanta Avazyaka hai| svayaM gurudeva ne pharamAyA ki isI dhyeya se unhoMne athAha Agama-samudra ko mathakara 'abhidhAna rAjendra koSa' banAe jo sabhI. dharmoM, zAstroM ke adhyayana karane vAloM ke liye mArgadarzana kreNgeN| "yaha jJAna zarIra sadaiva Apake sAtha rahegA aura mArga prazasta kregaa|" saMkSepa meM mukhyataH sAdhu AtmakalyANa ke ratnatraya-samyak darzana, jJAna, caritra, ko saMjokara rakheM, usameM vRddhi vikAsa kareM aura usakA lokakalyANa ke lie binA Agraha evaM abhimAna ke upayoga kreN| isase samasta caturvida saMgha, sAdhu, sAdhvI, zrAvaka, zrAvikAoM kA kalyANa hogaa| jana-jana ke ArAdhya gurudeva zrI rAjendrasurI jI dvArA viziSTa tristutika saMgha kI sthApanA kA dhyeya thA ki choTe moTe devI devatA, bhope, ojheM, tAMtrika, pAkhaNDiyoM, yajJa, Tone, andhavizvAsa, jAdU, camatkAra ke cakkara-bAjI se baceM tathA mAtra vItarAga prabhu kI zaraNa svIkAreM, jinhoMne svayaM mokSa varaNa kiyA hai ve hI anya ko bhI mokSa dilA sakate haiN| "tinnANaM tAriyANaM, muttANaM moagaannaaN"|

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tatvArtha sUtra kI viSayavastu evaM saMdeza lagabhaga do hajAra varSa pUrva mahAna vidvAna AcArya umAsvAti jI dvArA tatvArtha sUtra kI racanA kI gii| jisameM mAtra 344 dohoM meM samasta Agama kA tatva rUpa meM samAveza kiyA gayA hai| yaha aisA hI hai jaisA ki samasta upaniSadoM ko dohana kara gItA meM prastuta kiyA gayA hai| yaha zuddha pariSkRta rUpa meM sAta mUla tatva kA digdarzana hai| jo jIva, ajIva, Azrava, bandha, saMvara, nirjarA evaM mokSa tatva haiN| mUla graMtha saMskRta meM hai jo samasta jaino ke lie mAnya graMtha hai| jise zvetAmbara, digambara evaM unake sabhI paMtha svIkAra karate haiN| prathama dohe se hI spaSTa hai ki usakI viSayavastu kyA hai| samyag darzana, jJAna, cAritrANi mokSa mArga: prathama pATha me mUlataH Atma tatva kI vizeSatA kA varNana hai| jaise Atma ko samyaga-darzana prApta ho sakatA hai| jIva hI pAMca prakAra ke jJAna kA adhikArI hai| prathama do jJAna mati, zruti ye arjita hai yA parokSa hai lekina avadhi, manaH paryAya evaM kevala-jJAna pratyakSa jJAna hai jo sIdhe AtmA kI ucca, uccatara evaM uccatama avasthA meM prApta ho sakate haiN| yaha karmoM ke jJAnAvaraNIya, darzanAvaraNIya, mohanIya, antarAya Adi karmoM ke upazaya/kSaya se prApta hote haiN| prathama do jJAna sad yA asad donoM saMbhava haiM binA satya pakSa ko dhyAna meM rakhe inakA svecchAcAritA pUrvaka artha karane se ye bhrAmaka, ajJAna yA mithyAtva svarUpa bhI ho sakate hai|

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tatvArtha sUtra kI viSayavastu evaM saMdeza/140 dUsare pATha me AtmA kI pA~ca bhAva dazAeM varNita haiN| aupazamika, kSAyika, mizra, audayika evaM pArimANika avasthAeM haiN| jaisA inake artha se spaSTa hai aupazama karmo kA upazama karane para tatvoM meM rUci rakhane para kaSAyoM ko patalA karane para Atma zuddhi karaNa isa taraha hotA hai jaise miTTI yukta pAnI meM se miTTI nIce jama jAne para Upara svaccha jala raha jAtA hai| isa prakAra upazama bhAva me vRddhi se samyak darzana evaM cAritra dRr3ha banatA hai| kSAyika bhAva sabase pramukha hai usameM AtmA kA dRDha mana se saMkalpa hotA hai ki vaha sabhI ghAti, karmoM va jJAna, darzana, cAritra, mohanIya evaM antarAya karmoM kA sarvathA kSaya kareM evaM kevala jJAna prApta kara zeSa adhAti karma nAma, gotra, vedanIya, AyuSya ko bhI samApta kara mokSa varaNa kreN| audayika vaha avasthA hai jisameM karmoM kA udaya evaM avadhi samApti para kSaya hotA rahatA hai aura sAtha-sAtha karma baMdhana kA krama bhI cAlU rahatA hai| pAriNAmika avasthA meM jIva kI svataH avasthA parivartita hotI hai lekina abhavya jIva zubha bhAva meM nahIM A paate| dIrghakAla taka akAma nirjarA kaSTa sahate-sahate zanaiHzanaiH Atma pariNati hotI hai| tatvArtha kA ina do prathama pATha meM mUla saMdeza yaha hai ki AtmA meM ananta guNa haiN| zakti hai jisase hama apane ajJAna, mithyAtva ko dUra kara zuddha anekAnta jJAna, cAritra kA vikAsa kreN| guNa sthAna meM batAe kramAnusAra ArohaNa evaM avarohaNa hamAre saMsArI jIva ke lie saMbhava hai lekina lakSya hamArA satya-tatva samyag-darzana ko prApta kara jisakI kasauTI prazama, saMvega, nirveda, Astikya evaM anukampA Adi haiM , isa hetu mithyAtva dUra kreN| vrata dhAraNa kara pramAda evaM kaSAyoM para niyaMtraNa evaM tyAga kareM jisase hama kevala adhAti karmoM ko hI bAMdha skeN| . ___tIsarA, cauthA pATha naraka evaM svarga se sambandhita hai| sabhI bhAratIya darzano meM inakA varNana hai| tatvArtha sUtra meM bhI inakA upayukta varNana hai| narakavAsI evaM svargavAsI upapAt janma pAte haiN|

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141/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra narakavAsI jIva dIrgha-dIrgha kAla taka asahanIya evaM aneka prakAra se dukha darda se pIr3ita rahate haiM evaM apane zarIra ko bhI apane DhaMga se parivartita karate hai lekina kucha zaitAna deva unheM aura parezAna karate haiN| kaSTa aMtahIna sA ho jAtA hai| sAta prakAra ke naraka batAe haiN| cauthe adhyAya meM bhavana-patideva, vyaMtaradeva jyotiSideva evaM vaimAnika deva hai inameM aura kaI bheda batAe gae haiN| mUla bAta yaha hai jyoM-jyoM devatA ucca zreNI meM Ate haiM uname ghUmane, parigraha, zarIra kI U~cAI, kAmanA evaM abhimAna Adi saba kama ho jAte haiN| 'gati zIra parigrahAbhimanatoM hInAH' (4:22) | __pAMcave pATha meM SaT dravyoM kA varNana hai jo jIva, ajIva dharmAstikAya, adharmAstikAya, AkAzastikAya evaM kAla haiN| ye sadA se haiM evaM sadA rheNge| inameM pariNamana kucha parivartana hote haiM lekina mUla svabhAva meM sadA avasthita haiM aparivartanIya haiM, 'guNaparyAya vadadravyama tadbhAva pariNAma / (5:32) ____Adhunika bhautika vijJAna bhI sivAya AtmA ke ina bhautika dravyoM ko sRSTi ke prArambha se mUla dravyoM ke rUpa meM lagabhaga mAnatA hai| dharmAstikAya, adharmAstikAya ke sambandha meM zuddha usI svarUpa meM na mAnate hue bhI moTe rUpa meM una zaktiyoM ke rUpa meM mAnate haiM jo ki sthiti tatva haiM evaM gati tatva haiN| jo calane meM sahAyaka __brahmANDa, AkAza, antarikSa jo anaMta aura vistRta ho rahA hai usameM cAra pratizata pudgala tathA 20 pratizata DArka meTara evaM DArka enarjI, 74 pratizata zaktiyA~ mAnI gaI haiM , jo ki vizva ko vyApaka banAne evaM calAyamAna karane meM sahayAka mAnI jAtI haiN| pudgala kA bhI vizva para upakAra hai jo na kevala samasta nihArikAe~, tAre, sauramaNDala evaM pRthvI banate hai varan hameM zarIra, vANI, mana aura prANa taka pradAna karate haiN| sukha-dukha, janma, maraNa, pradAna karAte haiN| yahI nahIM sAre jIva, samasta vizva, eka dUsare para Azrita ho paraspara eka dUsare ke lie ve saMbala haiN|

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/ tatvArtha sUtra kI viSayavastu evaM saMdeza/142 zarIra vADamana prANapAnA : pudaglAnAM 5:19 sukhadukha jIvati maraNopagrAhazca 5:20 parasparopagraho jIvAnAm 5:21. yoga upayoga jIveSu 5:44 arpitAna arpitA siddhe 5:31 saMsArI jIva meM zarIra, vANI, mana, sukha-dukha, jIvana-maraNa ke sAtha upayoga samatA, ramatA, urdhvatA, jJAyakatA, cetanyatA sukhAbhAsa bhI hai| pudagala meM bhI vighaTana yA nirmANa prakriyA utpAda, vyaya, dhruva saMyukta rUpa se prabhAvI haiN| vahI sat kahA hai| anekAMta pakSa ko ujAgara karate hue 5:31 meM kahA hai| - jo vyakta kiyA gayA hai aura jo avyakta raha gayA hai vaha milakara satya hai| kyoMki vastu ke aneka-aneka guNa dharma haiN| jise eka sAtha nahIM samajhA yA samajhAyA jA sakatA hai usameM dhairya, bauddhika evaM Atmika vikAsa mUlataH ahiMsaka vicAra dhArA kI paramAvazyakatA hai| chaThe evaM AThave adhyAya meM karma kA phala evaM karmoM kA baMdhana jo vibhinna prakAra ke haiM, karma baMdhana ke kAraNa , unakI avadhi evaM phala ke prabhAva kA varNana hai| chaThe adhyAya meM mUla rUpa se kisa karma kA kyA phala hai, usakA digdarzana kiyA gayA hai, jaise jJAnavaraNIya , darzanAvaraNIya karma ke kAraNa evaM tadanusAra phala hai| donoM dhAti karma haiM jo hameM sahI darzana se evaM jJAna se apane kArya anurUpa. se vaMcita karate haiN| isI prakAra sAtA vedanIya va AsAtAvedanIya ke kAraNa bhI duHkha, zoka, tApa, kraMdana, vilApa tAr3ana, varjana, AghAta Adi hote hai| isake viparIta sAtA vedanIya

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143/ jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra meM anukampA bhAva, chaH kAya ke jIvoM kI virAdhanA na karanA, saMyamita jIvana, apavacana sunakara bhI krodha na karanA Adi haiN| darzana evaM cAritra mohanIya karma sabase bar3A dhAti karma hai| kevalI praNIta dharma meM doSa DhUMDhanA, bhaMyakara kaSAyoM ke udya meM baha jAnA, dharma guru kI nindA, duHkhI logoM kA upahAsa karanA, du:khI bananA aura duHkhI banAnA, ye saba darzana mohanIya va cAritra mohanIya ke pariNAma haiN| Arambha, parigraha narakAyu kA baMdhana karAtA hai| isake viparIta alpArambha, alpa parigraha, vinamratA, saralatA, kapaTa rahita honA, manuSya Ayu pradAna karAtA hai| devagati ke lie bhI sarAga-saMyama, akAma nirjarA, parISaha sahanA ityAdi AdhAra banate haiN| nAma karma bhI zubha aura azubha hote haiM, jo apane bhAva pariNAma para nirbhara haiM, jaise niMdA karanA, nIcA dikhAnA evaM isake viparIta hone para zubha nAma karma baMdhatA hai / nIca gotra kA bhI mukhya kAraNa dUsaroM ke guNoM ko bhI burA batAnA sva-prazaMsA karanA Adi haiM / aMta meM kisI ke dAna, lAbha, bhoga, upabhoga, utsAha meM antarAya DAlanA antarAya karma kA baMdhana karAtA hai| yoga, vakratA visaMvAdanaca azubha nAmasyaH / sAtavAM pATha saMvara ke bAre meM hai / kisa rUpa meM hama karmoM se bace jaise saba jIvoM se maitrI bhAva, guNI janoM se pramoda bhAva, duHkhI prANiyoM ke lie karUNA bhAva evaM vRthA abhimAniyoM ke lie taTastha mAdhyastha bhAva rakhanA ucita hai / vrata tabhI phaladAyaka hogA jaba mana meM zalya, kapaTa, phala kI icchA evaM mithyAtva nahIM ho | zrAvaka vratoM meM paMca mahAvrata, ahiMsA, satya, Acaurya, aparigraha evaM brahmacarya ke alAvA tIna guNavrata aura cAra zikSAvakrata Ate haiM jaise digavrata, kinhI dizAoM kI sImA meM AnA jAnA, yA dezavrata yA usake aura choTe pradeza meM AvAgamana yA anarthadaNDa viramaNa vrata arthAta nirarthaka hI aise kArya jaise ati-krodha, hiMsA - janaka, khelakUda, kapaTa vyavahAra, vRthA - pralApa Adi haiN| isake alAvA zikSAvratoM meM sAmAyika, paudhAdhopavAsa sImita cIjoM kA

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tatvArtha sUtra kI viSayavastu evaM saMdeza/144 upayoga evaM gurujanoM kA atithi saMvibhAga vrata kA pAlana hai| jIvana anupayogI evaM maraNa sannikaTa dikheM vrata pAlana na ho taba saMlekhanA, rAga-dveSa rahita bana, dhAraNa kreN| sabhI mahAvratoM ke anya pAMca-pAMca aticAra bhI batAeM haiM, unase bceN| AThave pATha kA varNana saMkSepa meM Upara diyA jA cukA hai| atyanta mahatvapUrNa cAritra mArga nave pATha meM saMvara evaM nirjarA ke rUpa meM diyA hai Azrava kA nirodha saMvara hai| isI prakAra isameM pAMca samitiyoM aura tIna guptiyoM kA bhI ullekha hai| jinheM aSTa-pravacana-mAtA bhI kahate haiM jaise ISyA samiti (calanA phiranA), bhASA-samiti, aiSaNA samiti (IcchAoM para akuMza), AdAna- nikSepaNa-samiti (vastu ko uThAnA rakhanA) evaM utsarga yAnI (mala mUtra dUzita padArtha visarjana) haiM evaM tIna guptiyoM-mana, vacana, kAyA ke azubha yoga kA nirodha hai| saba kAryoM meM jAgrata rahe - yAni sAvadhAnI pUrvaka vyavahAra kareM jisase ahiMsA mahAvratoM Adi kA pAlana ho| dasa dharma batAye haiM- uttama, kSamA, mArdava, Arjava, zoca, satya, saMyama,tapa, tyAga akiMcanya evaM brahma dhrmo| ____ mArdava kA artha abhimAna rahita, Arjava sarala bananA kapaTa rahita bananA, satya meM hita mita vacana zAmila hai| saMyama se tAtparya pAMcoM indriyoM aura mana para akuMza hai| tapa cha: brAhma va cha: abhyAntara hai| tyAga se tAtparya AvazyakatA se adhika kI lAlasA na krnaa| anAsakta bhAva, akiMcana kA artha deha taka meM Azakti nahIM isI prakAra bAraha bhAvanAeM haiN| jo anitya, azaraNa, saMsAra, ekatva, anyatva, azuci, Azrava, saMvara, nirjarA, loka, bodhi, durlabha evaM dharma bhAvanA haiN| ina bAraha bhAvanAoM meM saMsAra kI vAstavika prakRti tathA usase nivAraNa Adi sammilata haiM ataH saMsAra evaM kAryasambandhI rAga kama kiyA jAnA dhArmika kriyA hai| isa prakAra ke pariSaha bhI

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145/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra batAe haiM jo hameM saMyama-sAdhanA meM dRr3ha karate haiM jinameM mukhya bhUkha, pyAsa, zIta , uSNa, nagnatA, kAmanA-rahita honA, yahA~ taka ki sAdhanA karane para prajJA (jJAna) na milane para bhI nirAza na honA varan prayAsa na chodd'eN| mana vicalita na kreN| bAraha prakAra ke tapa bahuta mahatvapUrNa haiN| mUDha dRSTi se loga AtmA ke sankiTa rahanA, isa dhyeya ko bhUla kara loka-kalyANa se choTe bar3e upavAsa va anya prakAra ke tapa karate haiM / brAhya tapa meM anazana, anodarI, vRtti, saMkSepa (bhikSAcaryA), rasa tyAga, (ghI, dUdha, namaka) vivikta-zaiyAsana (pratisallInatA) kAyA-kleza ye lagabhaga pariSaha sahana jaisA hI hai| pratisaMlInatA kA tAtparya bhI mAtra ekAMtavAsa nahIM varan indriya evaM kaSAyoM kA virodhI hai| antaraMga tapa bhI utane hI mahatvapUrNa haiM , jinakI tarapha Ama logoM kA dhyAna nahIM jAtA jo nimna haiM - prAyazcita kaI bheda batAeM haiM lekina sArAMza meM galata kArya kA pachatAvA evaM isake lie khule dila se doSa kabUla kara punarAvRti na kreN| vinaya bhI cAra prakAra ke haiN| jJAnadarzana cAritropacArA jJAna se anekAMta kA bodha hogA evaM isa prakAra hamArA vyavahAra vinamra bnegaa| vaiyAvRtya-mana pUrvaka sevA bhAva, svAdhyAya (AtmacitaMna), vyutsarga(tyAga) evaM dhyAna jo cAra prakAra kA batAyA hai| Arta, rodra, dharma evaM zukla dhyAna hai| Arta se tAtparya cintA, bhaya zoka Adi hai tathA krodha, vaira, pratizodha ye rodra ke prakAra haiN| inase koI kalyANa nahIM hotaa| dharma evaM zukla dhyAna aura prakAra ke tapa ityAdi mukti mArga kI ora le jAne vAle haiN| antima adhyAya mokSa tatva ke bAre meM hai| mohanIya karma kA kSaya hone para jJAna, darzana, antarAya sabhI dhAti karmoM kA isI krama meM kSaya ho jAtA hai| baMdha ke kAraNa mithyAtva avirati (vrata na

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tatvArtha sUtra kI viSayavastu evaM saMdeza/146 lenA), pramAda (na karane yogya kArya karanA aura karane yogya kArya na karanA), kaSAya evaM yoga haiM jinake kAraNa miTane para jIva kevalI ho jAtA hai evaM kevala kAyA ke yoga se kSaNika karma baMdhana hotA hai jo tatkAla samApta ho jAtA hai| AyuSya pUrNa hone para athavA samuddhAta kriyA dvArA anya adhAti karmoM ko bhI alpa kara inake samApti para jIva sarvakarma kSaya kara mokSa gati ko prApta karatA hai| __ isa prakAra hamane tatvArtha sUtra kI viSayavastu ko evaM usake saMdeza ko samajhane evaM prastuta karane kA prayAsa kiyA jo mAnava evaM jIva mAtra kA trANa hai| ekatA kA AdhAra hai| . umAsvAti jI dvArA pharamAyA gayA hai ki jo vyakti bhagavAna kI isa vANI kA maMthana, pracAra, prasAra karegA, jina vacana rUpI mokSa mArga ArAdhanA karane vAlA ho yA hitarUpa zruta kA upadeza dene vAlA ho vaha apanA aura para kA donoM kA anugraha-kalyANa karatA hai| saMsAra ke vibhinna kaSToM ke nivAraNa kA evaM pRthvI ko svarga banAne kA yahI saMdeza hai| kyoMki yahI mokSa mArga hai|

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MESSAGE OF TATTVARTH SUTRA A great erudite Acharya Umasvati wrote 'Tattvarth Sutra', the monumental work about two thousands years ago. It is the first jain -sanskrit - treatise, epitomizing entire Agamic i.e. canonical literature which is held as its magnum-opus, condensed in only 344 stanzas, consistently with brevity and clarity. 'Little wonder, it is acceptable to both Digambars and Swetambars with their all schisms 'Pujya-Pad of Digambars wrote a long commentary 'Sarvath-Siddhi', on it and so did Siddha Sen Gani of Swetambars. Mine is an humble attempt to translate 'Tattvarth 'both in Hindi and English and explain its core for the benefit of persons trying to understand deeper meaning of human life and its endeavor to spiritual progress, as envisioned and lived by the great author-cum-preceptor. He even intended spreading the message to all humanity, through those who tried, imbibing it and in course would earn blessings of the Lord. Many great persons have realized soul power, and limits of physical and material means. In this clay cast mould of our body, lies the soul also. Without treating

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Message of Tattvarth Sutra/148 them antithetic , the body is to be tempered by soul - force to make it a fit instrument, to make our body a temple of God, a repository of human values to achieve self realization . With this brief introduction a summary of contents of this work, chapter wise is given below. This is the goal laid down in the first verse of chapter of 'Tattvarth', 'Samvyag Darsan, Gyan, Charitrani, Moksha Marg'. It is in the combined pursuit of all three jewels of right faith, right knowledge and conduct, that the path of emancipation lies. Even then right-faith has prime of place -which means to have discerning capacity to grasp truth, sift it from falsehood, a scientific temper to judge objectively, an enlightened - world -view, bordering 'Anekant', i.e. non absolutism shedding ego, anger, greed and prejudices, humility to appreciate not only 'said' but even 'unsaid. Things apparently contradictory or opposites may be complementaries as labour and rest, man and women, every atom of magnet with north and south pole, democracy of treasury and opposite benches and so is body and soul. Truth is many faceted. The condition of right -faith entails discipline of eschewing such 'karmas' through resolve and efforts which will spur obedience to learned ones, resulting in imparting clarity of understanding texts including sacred ones. It would prompt eagerness to learn thoroughly if not exhaustively. On further flowering it might intuitively yield extra- sensory, 'Avadhigyan', perception or still higher achievements of knowing simple and complex thoughts- processes and views of others and lastly one becoming omniscient on destruction of all infatuations,

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149/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra and obstructive karmas to gain unending beneficence and bliss. Mere knowledge with right faith may lead to even diabolical results, even perversity of out- look and thinking as given in 1:33 following a course exactly opposite to truth and right one. 'Tattvarth' exhorts us to follow right- faith a remarkable quality of soul, 'reason detaire', principles of natural- justice , in short our conscience. It will guide us to avoid pit-falls of senses, running riot or unbridled passions leading a licentious life of depravation, sloth and allurements only. In the light of right faith and knowledge, right conduct will follow suit, cheerfully and willingly, not to be imposed like cut flowers. : Second chapter deals with five stages of soul; the highest one is Kshayik i.e unshakeable determination to annihilate all 'karmas' past and present to achieve selfrealization in this life itself. Lesser stage is that of partially destroying and subsidence of karmas, essential even to get higher stage of knowledge by willing obedience and gratefulness to such learned ones. Still lesser degree is that of claiming them as they arise, as if the dust settles in water and making it clean. Fourth stage is that of reacting as per maturing or rising of karmas, driven by that process of suffering consequences and binding of new karmas instinctively in a chain reaction. Last one is dependent on evolution of soul, over its cycles of births and deaths. The soul is further conditioned by senses it enjoys. One sense being is a virus, or such organism- bacteria,

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Message of Tattvarth Sutra/150 two sensed as 'worm', three sensed as 'ants' , four sensed as bumble- bee and even five sensed as subhumans have mostly instinctive life , with a little capacity to move out of conditioned existence. It is the human life alone, offering bright prospects - even of deliverance. Chapter third and fourth deal with hells and heavens which are part of existence finding place almost in all philosophies. One special characteristic of hells given in this work is not only long- long spells of tortures, maiming and mayhems but even added ones, by fiendish gods (asurs) provoking them to ever fight mutually, they ever attempting to convert body to avoid pain, yet meeting more agony. Chapter fourth succinctly deals with four classes of Gods (devta; unlike perfect liberated ones) mansion - dwelling, forest dwelling, luminous and empyreans. They all are hierarchical. Some of the mansion -dwelling and forest dwelling are fiendish type, enjoying teasing, tormenting helt -dwellers up to third hell. They include Asukumar - Demon, devil and goblins[4.6], besides twelve types of higher gods Saudharm and Ashian etc[4.20] . Up to Ashian all gods are given to fun and frolic and indulge in sex. Beyond that, the Gods are of greater restraint and therefore of greater life - spans, influence, joy, brightness, purity, and lesser inclination to visit other places, or cravings for sex, or possessions, egotism etc[4.21], [4.22]. even if the description given in the Third and Fourth chapter may elude such discovery yet, the earth it self provides enough object lessons of slums- hovels or brim stones of mental agonies; afflicting the mundane existence, and otherwise.

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151/stat at piferat saert, gata, Gabr tai dalifatch 3TTER Chapter fifth emphasizes immutability of six substances i.e. 1. soul, 2. matter, 3.forces of motion and 4. rest i.e. gravitation, 5. space, 6. and time pervading entire universe (5:2] and [5:3]. Whereas they are in their nature, their modes undergo changes. Origination, cessation and permanence constitute reality [5:29]. Atoms are formed both by splitting and fusion[5:26], earlier sub-atom-proton was considered the lightest particle- light consisted particles or waves which moved at the highest known speed. 'Large - Hadrons - Collider', CERN experiment is being conducted in Europe in 27 kilometers tunnel / colliding protons at a speed of near light bombarding them to create condition of big-bang. Stephen Hawking calling it 'Higgs boson' or 'God's particle'. Such lighter particles now known to modern physics resemble the phenomenon of 'Karma' or Tejas bodies or "karma-varganas" unchecked by anything when they move to next birth along with soul. These weightless particles being named in physics as quark, gluons ,are lighter than proton. Thus the vision held by such spiritual gurus, two thousand and six hundred years ago, especially without equipments was, indeed remarkable. Law of Karma is in escapable. Higgs Boson has been identified recently ;it enables other weightless particles to gather mass, a property resembling that of life and soul. Thus substance of sixth and eighth lesson is primarily of reaping consequences of what we sow , especially for the motives and means we adopt to act. Mainly there are eight types of different acts of life which constitute bed-rock of karma philosophy, elaborately given in eighth chapter. Even the right faith is both inborn

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Message of Tattvarth Sutra/152 as well as strengthened by shedding of ignorance [agyan]-false beliefs, superstitions, dogmas, indulgence in pride, prejudices and passions. It is fortified by vows and practice for their riddance. One's right-faith and knowledge suffers due to indulgence in slander, belittling, harbouring jealousy against wise persons. We earn Vedniya karma' by causing grief, hurt, agony killing or harming any being. On the contrary to it benefiting, doing kindness, grace, we earn merit reward of happiness in our life. Then there is 'Mohaniya karma'i.e. deluding - karma based on attachments and passions to be eradicated by meditation and introspection. Another equally obstructive karma is 'Antaray'; always retarding our potential to charity, beneficence, service etc. Lesser ones are our body -karma creating complete fit, fine strong and able body or otherwise, so our status depends inversely on whether we indulged in self praise; blowing our horns, even deriding others' merits and thereby inviting lower scale or status in next birth as well. The chapter eighth is only an elaboration of the sixth one delineating eight types of karmas .It further summarizes the root causes of them and they are as per 8:1 false beliefs , non abstinence, indulgences, innate passions and body and soul acting relatively together called 'yoga' i.e. another four fold division of these eight types are their basic nature, duration, intensity and amount of karm. pudgals or matter determining consequences. Further broad subdivisions of these eight types of karmas are given . Most important classification is of four obstructive karmas i.e. clouding the inherent qualities of soul of its right knowledge, faith and conduct

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153/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra and its potency to act to be its own Rest four are less harmful to soul power. They cause sensation of pain and pleasure of causing life -spans as per [8:11] or body karma (8:12] or lastly status determining. Lastly is one more division which is of binding auspicious or otherwise karmas[8:26). The seventh chapter essentially lays down means of restraint to avoid falling prey to eight types of karmas . The five fold vows exist in all eastern philosophies, especially Hindu and Buddhist religions, also called great vows of truth, non violence, non stealing , abstinence and non possession or limiting it largely. Further supplemental to strengthen these great vows have been laid to avoid transgression by oneself or done through others or even by approving acts etc. done by others and so done by one's body, mind or even through speech. One should understand very-very clearly that the violence will be met with violence ultimately causing utter ruin and misery(7:5). Bible also says 'those who wield sword will be slain by sword'. Man with malice cannot observe vows which are the preserve of pure heart. Whole effort is to live and let live, have peaceful coexistence and preserving ecology. (7:13). Lastly the ultimate goal of life is given to calmly brave the death when there is no way out at all by piously submitting to equanimity, delving on the permanence of soul and it has potency to be God when it is in pure form. In the ninth chapter a set of penances have been prescribed to avoid binding of new karmas or to destroy past- bound karmas .They are interalia five 'samities' or do's and three 'gupties'-donts' to be vigilant in walking,

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Message of Tattvarth Sutra/154 talking, placing or lifting or discharging things i.e. wastes, effluents, in a non-violent way, so are laid down twenty two types of courting- hardships to temper the body to be a fit instrument to serve spiritual- advancement and not run away in face of danger. To strengthen this process twelve types of introspections of permanent truths have been suggested i,e. body's transient, solitary, shelterless and perishable nature, its filthy contents, goal lying elsewhere, way out is self restraint etc. So are ten attributes of religion i.e. of soul's noble quality of forgiveness, humility ; candour, versus cunning practices , truth ,abstinence , purity ,sacrifice etc.[9:6] . Besides this twelve types of penances have been prescribed - fasting, eating frugally than gormandizing on delicious food, limiting frivolous activities, courting physical- hardships, deliberate isolation for concentration, willing obedience to learned and voluntary service to the needy, study of scriptures, introspection and pious meditation. These are effective remedies for purging soul of its impurities for emancipation. Last tenth chapter is brief one of seven stanzas only : It explains release of the soul earthly thralldom when it has been rid of all four obstructive -karmas, gaining omniscience, in the life time of the conqueror and shedding ultimately four minor karmas- sensation , life - span, body and status also; if necessary by process of * 'samudgaht'. Thus, the soul instantaneously reaches the pinnacle i.e. "Siddhshila' of this 'lok' or cosmos or ever enjoying omniscience, omnipotence and omnibliss.

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM karma nivAraNa hI pratyeka mAnava ke jIvana kA carama lakSya hai| nimna varNita ATha karma baMdhana evaM unakA phala batAyA gayA hai| karma bandhana nyUnatama hoM usake prabhAva pada, upAyoM ko bhI tatvArtha ke chaThe pATha ke sugama evaM prabhAvI dohoM ke sAtha samyag-jJAna, darzana, cAritra ke lAbha ko prastuta kiyA gayA hai| maitrIpramodakArUNyamAdhyasthAni satvaguNAdhikaklizyAmAvineyeSu ___ -(7.6, tatvArtha sUtra) artha:- saba jIvoM se maitrI bhAva, vizeSa guNI janoM se pramoda bhAva, dukhI prANiyoM ke liye karUNA bhAva, evaM vRthAbhimAniyoM ke liye mAdhyastha bhAva rakhanA pUrva vratoM ke pAlane meM hitakArI hotA hai| jisase kSamA, dayA, bhAva evaM sahana zakti bar3hatI hai| martri pramodkarunya-madhyasthayanic satva gunadhi kya klisyamana vinayesu (7.6 , Tattavarth Sutra) MEANING:- Such relfections on fellow feeling for all beings, intimacy and reverence for noble ones, piety and pity for oppressed ones, and indifference for vain and vile persons, would help, observance of earlier vows in

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM/156 this varied world. It promotes kindness, forgiveness and tolerance, the positive virtues. jagata kAya svabhAvau ca saMvegavairAgyArtham (7.7, tatvArtha sUtra) artha:- saMvega (saMsAra kA bhaya) aura vairAgya(rAga-dveSa kA abhAva) ke lie kramazaH saMsAra aura zarIra ke svabhAva kA ciMtana kreN| "saMvega" vikAsa ke lie jagata kI evaM sva kI sahI prakRti evaM kAryoM kA cintana jarUrI hai| saMsAra svArthI hai, kSudra hai, kSaNika hai, isameM hiMsA, pratihiMsA, vaira, vaimanasya vyApta hai| inase chuTakArA saMvega bhAvanA hai| Jagat kaya svabhavah ca samvega vairagyartham(7.7, Tattavarth Sutra) MEANING :- One of the tests of enlightened world view is developing distaste for world and its ways, by reflecting its true nature, which makes evident that the world is selfish, ephemeral, and full of violence and enmity. Delving on true nature of world, one would develop distaste and disgust for one's misdeeds. mithyAdarzanAviratipramAdakaSAyayogA bandhahetavaH (8:1, tatvArtha sUtra) arthaH- bandha ke kAraNa pA~ca haiM-mithyAdarzana, avirati,pramAda, kaSAya evaM yog| tatvoM kI zraddhA ke viparIta avasthA ko, mithyAdarzana kahate haiM ,jo gRhIta evaM agRhIta hotA hai| gRhIta yAnI naisargika arthAt jo jIva ke sAtha anAdikAla se lagA hai| kaSAya aura yoga inameM pramukhatama haiM kyoMki kaSAya meM avirati evaM pramAda zAmila haiN| mithyAdarzana meM (1) ekAMtavAda (2) sarvathA viparItavAda

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157/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra (3) saMzayavAda, (4) sabavAda sahIvAda evaM (5) ajJeyavAda yA nAstikavAda Ate haiN| kaSAya meM krodha, mAna, mAyA, lobha evaM hAsya, rati, arati, zoka, bhaya, jugupsA evaM strI-veda, purUSa-veda tathA napuMsaka-veda Ate haiN| mithyadarsanavirati pramada kasay yoga bandhahetavah. (8.1, Tattavarth Sutra) MEANING :- Karmic bondage is due to five causes (1) deluded view, (2) non abstinence, (3) indulgence, (4) passion and (5) activities of body mind and speech. Perversion in turn is of two types- (1) one acquired through others' precepts and the other one (2) occurring naturally since ages with the soul. The important most further classification of deluded view may be of following five types-(1) Absolutism or non-dualism, (2) preverse doctrines, (3)skepticism, (4) egalitarianism and (5) being heretical or agnostic. AdhoM jJAnadarzanAvaraNavedanIyamohanIyAyuSkanAmagotrAntarAyAH (8:5, tatvArtha sUtra) artha:- karma ATha prakAra ke haiM- jJAnAvaraNIya, darzanAvaraNIya, vedanIya, mohanIya, AyuSya, nAma, gotra evaM antraay| jJAnAvaraNIya prakRti ke karmabandhana, jJAna kA AvaraNa karate haiM, isI prakAra darzanAvaraNIya karma, darzana yAni sahI dRSTi AsthA kA AvaraNa karate haiN| jo sukha-dukha kA anubhava karAte haiM ve vedanIya haiN| jo AtmA ko bhramita kara mithyAdarzana evaM mithyA AcaraNa karAveM ve - mohanIya haiN| AyuSya karma gati anusAra-deva, nAraka, triryanca,

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM/158 jisase umra nirdhArita hotI hai| jisase zarIra nirdhArita ho jaise manuSya yA anya jIvAyoni, vaha vibhinna zarIra nirmANa nAma karma tathA jisase ucca, nIca kula, gotra mile, vaha gotra karma aura aMta meM jisase dAna, lAbha, bhoga, upabhoga, Atmazakti meM bAdhA Ave vaha antarAya karma kahalAte haiN| aSTa pravacana mAtA meM pA~ca samitiyA~, tIna gutiyA~ bhI jIvana ko jAgarUka kara, azubha karma va ajJAna se rokatI haiN| sAvadhAnI pUrvaka apanI evaM jIvoM kI rakSA pUrvaka caleM, hita, mita sabhya vacana boleM, sAmAna uThAne evaM rakhane meM bhI vahI sAvadhAnI barateM, icchAoM ko sImita karane tathA malamUtra evaM samasta pradUSita padArthoM ke utsarjana, visarjana, jAgRti pUrvaka hoM, isI taraha mana, vacana, kAyA se ese kAryoM se baceM jisase karma bandhana na ho ske| adyojnana-darsanavaran-vedniya-mohaniya- ... yuska-nama- gotranatarayah (8.5, Tattavarth Sutra) MEANING :- The karmas are of eight kinds (1). obscuring knowledge, (2) obscuring intutition, right inclination, attiudes and faith,(3) Pain and pleasure causing sensation,(4) Deluding vision and conduct,(5)Determining age (6) Determining his bodystrucuture, joints, voice and various other bodily functions, (7) His status at birth, class etc., (8) and obstructive one- covering or hindering beneficience, gain, comfort and satisfaction, besides spiritual endeavours. tatvArtha sUtra ke chaThe pATha meM nimna dohoM meM uparokta viSayoM para aura jJAna varddhana kiyA gayA hai, jisakA hindI-aMgrejI anuvAda mere dvArA kiyA gayA hai|

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159/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra Asrava tatvaH kAyavAr3amanaHkarmayoga : (6:1, tatvArtha sUtra) artha:- jIva ajIva ke bAda aba sAta tatvoM meM se 'Asrava tatva' kA nirUpaNa kiyA jAtA hai| zarIra, vacana aura mana ke dvArA jo kriyA hotI hai usako yoga kahate haiN| ina bhedoM ke sAtha zubha yoga aura azubha yoga, pratyeka kA punaH bheda hai| hiMsA karanA, corI karanA, kuzIla-maithuna karanA, azubha kAyika karma yoga hai| pApamaya vacana bolanA, mithyA-vacana yA marma-bhedI kathana bhI azubha vacana yoga hai| kisI ke bAre meM duzciMtana karanA, usake uttamaguNoM meM doSa-batAnA, IrSyA karanA, mana kA azubha yoga hai| isake viparIta satkArya, sabake kalyANa ke ciMtana zubhamanoyoga hai| Kayavan manah karmyogah ___ (6.1, Tattavarth Sutra) MEANING :- The action of body, mind and spech is 'yog'. Further divsion of these respective actions can be made into auspicious and inauspicious ones. To commit violence, theft, prohibited sexual acts, are inauspicious actions. Similarly uttering false, sinful, injurious infalmmatory words is unauspicious. So is to think evil of others, being jealous, finding faults, even with the best is also inauspicious. On the contrary good acts, words and thoughts of good of all, results into auspicious Yog or actions. sa AsavaH (6:2, tatvArtha sUtra)

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM / 160 arthaH- karmoM ke Ane ke dvAra ko Asrava kahate haiM / nimna tIna prakAra kA yoga hI Asrava hai| AtmA meM karma Ane meM yoga kAraNa hai| sa asravah (6.2, Tattavarth Sutra) MEANING: The activity of Karmas which get bound, is called inflow of Karmas. zubhaH puNyasya (6:3, tatvArtha sUtra) arthaH- zubha yoga puNya kA Asrava hai| arhanta bhakti, jIvarakSA, zubha yoga ke udAharaNa haiN| jo AtmA ko pavitra kareM use puNya kahate haiN| Subhah punyasya (6.3, Tattavarth Sutra ). results in inflow of MEANING :- Good action beneficient karmas or Punya. azubhaH pApasya (6:4, tatvArtha sUtra ) arthaH- azubha yoga, pApa kA Asrava hai / jo AtmA ko acche kAryoM se roke, dUra kare use pApa kahate haiN| hiMsA, caurya, asaMyama, marmavacana, paraniMdA, zatrutAbhAva Adi azubha yoga ke udAharaNa haiM / Ausbhah papasya (6.4, Tattavarth Sutra )

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161/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra MEANING :- Violence, stealing, incontinence, harsh words, backbiting, animosity envy are examples of evil actions of body, speech and mind. sakaSAyAkaSAyayoH sAmaparAyikeryApathayoH ___(6:5, tatvArtha sUtra) - arthaH-- uparyukta tInoM prakAra kA yoga sakaSAya aura akaSAya do prakAra ke jIvoM ko hotA hai| sakaSAya jIvoM ke sAMparAyika Asrava hotA hai jisakI sthiti aniyata haiM, dIrgha avadhi vAlI hai evaM akaSAya jIvoM ke IryApatha Asrava hotA hai jisakI sthiti eka samaya kI hI hotI haiM- yAni alpatma hai| karmabaMdha cAra prakAra kA hai, prakRti, pradeza, sthiti evaM anubhAga baMdha / Sakasayakasayayoh samparayikerya pathyoh (6.5 , Tattavarth Sutra) . MEANING :- All three types of activities may be performed with passions which would cause karmic bondage that in turn causes soul's long term wordly wandering and those activities which are done without passion would casue only one-time unit bondage called "Irayya Path Karma", binding without passions does not involve Karma binding of duration, except for only one unit of time. avratakaSAyendriyakriyA:pacacatu paMca paMca viMzatisaMkhyAH pUrvasya bhedAH (66,tatvArtha sUtra) arthaH- avrata (5), kaSAya (4), indriyA~ (5) aura samyaktva Adi (25) kriyAe~-ye sAmparAyika Asrava ke 39 bheda haiN| hiMsA,

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM/162 jhUTha, corI, kuzIla aura parigraha pA~ca avrata haiN| pramAda ke yoga se kisI jIva ke prANoM kI virAdhanA hotI hai, vaha hiMsA hai| kaSAya cAra prakAra kI hotI haiN| isameM ghora karma bandha ke kAraNa aMnatAnubaMdhI kaSAya haiN| indriyoM kI kriyAe~, pA~ca prakAra kI haiM, samyaktavAdi paccIsa kriyAe~ haiM jo kucha zubha haiM evaM anya ashubh| inase puNya aura pApa kA dIrghAvadhikA sAmparAyika Asrava hotA hai| jaise samyag darzana pAne meM madadagAra saMyama meM manovRtti, utsAha, yA isake viparIta mana, vacana, kAyA kI azubha vRtti-niMdA, hiMsA, katla evaM isa hetu zastra nirmANa, krodha meM kahanA, karanA, bure karma kA anumodana, samarthana, rahasyodghATana, sUtroM kA svecchAcArI artha yA unakI upekSA karanA, paryAvaraNa ko kSati pahu~cAnA, mithyAtva evaM kaSAyoM kA poSaNa Adi haiN| Avratkasayendriyakriyah pancacatuh panca :pancavimsati samkhyah purvasya bhedah . : (6.6 , Tattavarth Sutra) MEANING :- The gates of inflow of Karma are five senses, five non-vows of violence, lies, stealing, non abstience and possessiveness, four passions of anger, pride, deceit, and greed especially in their most tenacious forms. Rest of binding of Karmas are due to twenty five urges, part of which are auspicious, resulting in binding of long term Punya, but others are inauspicious i.e. sinful. Auspicious ones promote enlightened world view, abstinence, vigour in such acts, opposed to it are evil urges of body, mind and speech, malicious talks, doing violence, murder, forging, weapons of destruction, speaking in anger, approval of evil acts, disclosure of sins of others, arbitrary interpretation of scriptures, disrespect

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163/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra of them, destructions of ecology, nursing passions and deluded view etc. tIvramaMdajJAtAjJAtabhAvavIryAdhikaraNavizeSebhyastadvizeSa: (6:7. tatvArtha sUtra) artha :- tIvra bhAva, maMdabhAva, jJAtabhAva, ajJAtabhAva, vIrya vizeSa aura adhikaraNa vizeSa se Asrava meM hInAdhikatA hotI hai| Asrava meM nyUnAdhikatA, tIvrakaSAyoM, jAne-anajAne meM kriyA hone para, asAvadhAnI baratane para zakti evaM manobhAvapUrvaka, prayojanavaza (adhikaraNa) kArya karane Adi para nirbhara hai| ina kAraNoM kI bhinnatA se Asrava yA bandhana meM bhI antara hotA hai| * tivra mand jnatajgnatabhava virya dhikarana visese bhyast dviseasah (6.7, Tattavarth Sutra) MEANING :- Nature of bondage of Karma, owing to inflow of Karma, differs according to the intensity of passions, acting deliberately or through ignorance, without caution, the interest, vigour and purpose with which actions are undertaken, the bondage follows action done personally, through others, or approving it although done by others. adhikaraNaM jIvAjIvAH (6:8, tatvArtha sUtra) artha:- adhikaraNa ke do bheda hote haiM- eka jIva aura dUsarA ajIva arthAt Asrava jIva aura ajIva donoM ke Asrava haiN|

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM/164 Adhikaranam jiva jivah (6.8 , Tattavarth Sutra) MEANING:- The passions of a being are the means for actions that cause long term bondage, external things are body and implements or instruments used for voilence etc. and internal means are his intensity of feeling or attachment towards it. AdyaM saMrambhasamArambhArambhayogakRtakAritAnumatakaSAyavizeSaistristristricatuzcaikazaH (6:9, tatvArtha sUtra) - artha:- jIvAdhikaraNa Asrava, saraMbha, samArambha, Arambha, mana, vacana, kAya rUpa tIna yoga, kRta kArika anumodanA tathA krodhAdi cAra kaSAyoM kI vizeSatA se 108 bheda rUpa haiN| saMrabha, samAraMbha evaM Arambha kA artha hai icchA honA, taiyArI karanA evaM kriyA krnaa| ina tInoM avasthAoM ke preraka cAra kaSAya haiN| tIna karaNa kriyA ke prakAra haiM, jaise svayaM karanA, anya se karavAnA, yA anya ke kiye acche bure kArya kI anumodanA krnaa| karaNa bhI mana, vacana evaM kAya ke sahayoga se prakaTa hote haiN| isa prakAra saba ke guNA se (3x3x3x4) uparokta 108 bheda banate haiN| TippaNI- (tatvArtha sUtra upAdhyAya kevala muni pRSTha 268), navakAravAlI meM bhI 108 varNa hote haiM , prAyazcita bhI 108 navakAra ginakara karate haiN| adyam samarambha samarambha rambha yog krita a karit numata kasay vise sais tristris tris catus caikasah (6:9 Tattavarth Sutra)

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165/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra MEANING:- The basic urges of actions are-four passions motivated by the one's desires to do some act, for which he then plans and ultimately implements it. Accordingly he would undertake activity of his mind, speech and body. He would then do it either himself or get it done through others, or would approve of it done by others. Binding of auspicious or inauspicious karmas is through above narrated 108 type of activities (4x3x3x3). Navakar mantra too is repeated for 108 times to atone sins. - nirvartanAnikSepasaMyoganisargA dvicaturdvitribhedAH param (6:10, tatvArtha sUtra) . artha:- ajIvAdhikaraNa Asrava do prakAra kI nirvartanA, cAra prakAra kA nikSepa, do prakAra kA saMyoga aura tIna prakAra kA nisarga isa taraha 11 bheda vAlA hai| ajIva adhikaraNa se Asrava isa prakAra hote haiN| nirvartanA kA artha nirmANa karanA hai| yaha do prakAra kA hai- duSceSTA yA zastra nirmANa se| pA~ca prakAra ke zarIra haiMaudArika, vaikriya, AhAraka, taijasa evaM kArmaNa- inameM se kisI prakAra ke zarIra se karma-bandha kI kuceSTA se yA dUsare prakAra kA adhikaraNa zastra nirmANa Adi se hai jisakA hiMsA karane meM prayoga hotA hai| nikSepa kA artha, rakhanA hai| binA jAgarUkatA ke vastu Adi ko rakhanA yA malamUtra zleSma ko sahasA utsarjita karanA, bhaya se yA binA viveka yA utAvala se rakhane se yA bhojana ke padArthoM ko eka dUsare meM milAne se athavA mana meM dUSita bhAvaM lAne se yA aise vacana bolane se abhiprAya hai| nirvartana niksepa samyoga nisarga dvi caturdvi tribhedah param (6.10 Tattavarth Sutra)

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM / 166 MEANING:- The long term bondage of Karma due to nonsentient things, include wrong actions by five types of bodies, gross, protein, conveyance, fiery and karmic or through material objects like weapons etc. used for them, such binding or resulting of Karma means 'Nirvartana' or discharging, excreta, effluents, urine, toxins, inadvertently i.e. inattentively or e.g. placing out of fear, or haste, without looking at the spot, or by mixing different foods, or making mind impure by evil thoughts or bursting out acrimonious words. tatpradoSanihmavamAtsaryAntarAyAsAdanopaghAtA jJAnadarzanAvaraNayoH (6:11, tatvArtha sUtra ).. arthaH- jJAna aura darzana ke viSaya meM kiye gaye pradoSa, nihmava, mAtsarya, antarAya, AsAdan aura upaghAta ye jJAnAvaraNa tathA darzanAvaraNa karma ke Asrava haiN| jJAnAvaraNa evaM darzanAvaraNa karma bandhana ke cha: hetu haiM, jo donoM ke lie samAna haiN| ve haiM (1) pradoSa kA artha hai dveSa bhAva, (2) niva kA artha hai chupAnA, ( 3 ) mAtsarya kA artha hai IrSyA, (4) antarAya kA artha hai rUkAvaTa, jJAnI, jJAna evaM jJAna ke upakaraNoM ke prati aise bhAva evaM aviveka, apamAna yA tIvra niMdA, (5) AsAdana- galata saMketa ko sunane vAlA ayogyamaMda buddhi hai evaM ( 6 ) upaghAta - jinavANI meM jhUThe doSa nikAlanA hai| ye sabhI jJAnAvaraNIya evaM darzanAvaraNIya ke Asrava haiN| jaba ye kAraNa dekhane kI kriyA se sambandhita hote haiM, ye darzanAvaraNIya ke kAraNa banate haiN| dekhane ke turanta bAda tatkAla jJAna hotA haiM ataH dono ke kAraNa samAna haiM /

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167/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra Tatpradosa nihnava matsarya ntaraya sadano paghata jnanadarsanavaranayoh (6.11, Tattavarth Sutra) MEANING :- Out of the causes that result in binding of intuition, covering, or knowledge obscuring Karmas, the most fundamental ones, are six and are same for both. It is because the moment one sees or feels a thing one starts knowing about it. When we envy some one's achievements or conceal our knoweldge with motive, that others may not know and feel equal, or feel jealous of the learned person or of means of knowledge scriptures etc. and indulge in slander, libel, contempt and condemnation of scripture or hold the other worthless for hearing; one binds these self- destructive- karmas of knowledge, intuition obscuring karmas. duHkhazokatApAkrandanavadhaparidevanAnyAtmaparobhayasthAnAnyasa vedyasya (6:12, tatvArtha sUtra) artha:- asAtAvedanIya kA Asrava nija para tathA donoM ke viSaya meM sthita dukha, zoka, tApa, Akrandana vilApa, tAr3ana, varjana AghAtaM se hotA hai| hAlA~ki cikitsaka yA mahAtmA yA tapasvI jo svayaM ke yA anya ke hita se kArya karatA hai, unake yaha saba baMdha nahIM hotA hai| dukha sokatapa krandana vadha paridevanany atma parobhay asthananya sa devedyasya (6.12, Tattavarth Sutra)

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM/168 MEANING:- The pain karma is bound either by causing pain, grief, torment to others, or indluging in cries, injuries, weeping and wailing to onself including harm to vitalities of senses, mind, body and speech or life and breathings or jeopardizing these of others. The surgeon of course does not bind it acting altruistically or ascetics undertaking penances. bhUtavratyanukampA dAnaM sarAgasaMyamAdiyogaH kSAntiH zaicamitisavedyasya (6:13,tatvArtha sUtra) artha:- cAro gatiyoM ke jIvoM para anukampA bhAva rakhane, vratiyoM, yati-muniyoM, sarvatyAgI purUSoM para vizeSa anukampA bhAva pratiyo, yati mAniyo saMvatyAcA puravA se, dAna dakSiNA karane se, pA~coM indriyA~ evaM mana para nigraha karane se, cha: kAya ke jIvoM kI virAdhanA na karane se, binAvrata ke bhI, saMyamita jIvana (akAmanirjarA), Asaktiyukta saMyama, apavacana sunakara bhI krodha na karane se zAMti milatI haiM / nirdoSa vyavahAra, lobha chor3ane se jaise snAna ke dvArA maila dhone se (zoca yA pavitra jIvana kahalAtA hai) ina kAryoM se sAtAvedanIya arthAta sAMsArika sukha zAMti milate haiM, parivAra evaM samAja kA bhI kalyANa hotA hai| bhuta vratyanukampa danam saraga samyamadi yogha ksantih saucamiti sadvedyasya (6.13, Tattavarth Sutra) MEANING :- Compassion to all living beings, especially by charity and alms to asceties, undertaking penances, practising forbearance, and not killing or injuring any one of all six major kinds of beings, living a life of abstinence, without even undertaking vows, of observing restraint, even with attachment (unconscious

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169/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra shedding of karma) or involuntary penances through misguided religious tenets, not being angry with any one even on slanderous insulting words or remarks, by practising self-control in face of provocation by thinking of values of composure; as patience is antidote of anger, so is contentment to greed. All these acts result in or are conducive to inflow of pleasure producing karma, for the individual family and society. kevalizrutasaMghadharmadevAvarNavAdo darzanAmohasya (6.14, tatvArtha sUtra) arthaH- kevalI, zruta (zAstra), saMgha (sAdhu-sAdhvI, zrAvakazrAvikA) dharma aura deva kA avarNavAda karanA, darzanamohanIya karma kA Asrava hai| kevalajJAnI bhagavatoM evaM arhata jinake cAra dhAtI (jJAnAvaraNIya, darzanAvaraNIya, mohanIya evaM antarAya) karma naSTa ho gaye haiM, jinhoMne mokSa-mArga kA upadeza diyA hai, use zruta kahate haiM, usa para gaNadharoM dvArA dvAdazAMga kI racanA kI gaI hai, jo AcAraMga Adi bAraha haiN| aise hI upAMgoM kI racanA parama tyAgI evaM jJAnI saMtoM dvArA kI gaI hai| ina donoM se milakara zruta sAMgoM pAMga banatA hai| isa prakAra caturvidha saMgha, sAdhu sAdhvI evaM zrAvaka, zrAvikA hote haiN| ve kevalI prarUpita dharma, jinadharma kA pAlana karate haiN| jo ahiMsA, saMyama, tapa pradhAna haiN| deva ke cAra bheda pUrva meM kahe jA cuke haiN| ina sabakA yA kisI kA avarNavAda karanA yA jhUThA kahanA, burA kahanA, darzana mohanIya karma kA kAraNa hotA hai| kewali sruta sangha dharma devavarna vado darsaana mohasya (6.14, Tattavarth Sutra)

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM/170 MEANING:- The great rishies i.e. asceties, by shedding karmas have gained omniscience i.e. 'kewal' and so are 'Arhats' having destroyed soul-impedingkarmas i.e. knowledge, faith, conduct and soul's potencyobscuring Karmas. They have preached and guided path of emancipation. This knowledge being handed over to their immediate disciples of great learning and sacrifices, was reduced to twelve canonical texts like 'Acharang' etc called knowledge through 'audition' i.e. 'Srut'. Then vast commentaries were added to it, called 'Upang' by great scholarly saints. Four fold order was formed of male and female saints and male and female laytees. The religion being followed by them is based on non-violence, abstinence and penances. There are four types of Gods and Goddesses as mentioned earlier in Chapter4:1. To malign such faith or scriptures, talk evil of all of them or any one of them, is to commit sin which results in influx of faith, deluding karmas, which will obscure vision and truth or its further discovery. kaSAyodayAttIvrAtmapariNAmazcAritramohasya (6.15) artha- kaSAyoM ke udaya se jo AtmA ke tIvra kulaSita pariNAma hote haiM, unase cAritra mohanIya karma kA Asrava hotA hai| kaSAya-krodha, mAna, mAyA, lobha haiN| upakaSAya- hAsya, rati, arati, bhaya, zoka, jugupsA, strIveda, purUSaveda evaM napuMsaka veda haiN| ina upakaSAyoM kI utejanA se kaSAya aura bhar3akate haiN| unake kAraNa sacce deva, guru, dharma kI niMdA, bure vrata evaM burI Adata haiN| duHkhI logoM kA upahAsa karane yA tyAgI evaM vratiyoM kA upahAsa, gaMde, khelakUda, krIr3A meM rUci lene yA vidUSakoM kI taraha auroM kA

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171 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra vinoda karane, vratoM se bacane kI pravRti, anya logoM meM asaMtoSa kI bhAvanA bhar3akAne se, gaMdI bhIr3a meM bhAga lene se, dukhI banane yA anya ko dukhI banAne kI pravRtti se, auroM ke zreSTha kAryoM ko bhI hIna batAne se, adhika vyasanI, lAlacI, jhUThA banane se bhI kaSAyoM evaM upakaSAyoM ke tIvra pariNAma banate haiN| jo caritra mohanIya karma ke Asrava haiN| Kasayodayat tivratma parinams caritramohasya (6.15, Tattavarth Sutra ) MEANING:- As a result of rising of acute passions, there is an influx of the conduct- deluding Karmas, to the extent of nursing of gravity of passions, which are anger, " pride, deceit, and greed. The sub passions are laughter, relish, envy, grief, fear, abhorrence, feminine, masculine and hermaphroditic sexuality passions which further feed on passions. Main causes of indulging in virulent passionate activity are slander against right faith or enlightended view, God, preceptor and religion, or having bad habits and making bad vows. They may be further elaborated as mocking at persons in distress or at practitioners of vows, deriving pleasure in unwholesome sports or buffoning, disinclination to take vows, or taking positively bad vows. Stirring dissatisfaction in others, associating with vile crowd, feeling grieved, feared and making others dejected, criticising even the praise worthy acts of others, being voluptuous, greedy, untruthful etc. brArambha parigrahatvaM ca nArakasyAyuSaH (6:16, tatvArtha sUtra )

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM/172 artha:- bahuta Arambha evaM bahuta parigraha naraka Ayu kA Asrava hai| bahuta Arambha kA artha tIvra yA ghora kaSAya,krodha, mAna, mAyA, lobha janita hiMsA, dambha, kapaTa evaM parigraha kI kRSNa lezyA Adi se hai| mRtyu ke samaya meM bhI lagAtAra hiMsA meM bhAga, anya logoM kA dhana har3apane kI kriyA, saMsArI cIjoM se atyadhika lagAva se, naraka gati milatI hai| atyadhika parigraha, tRSNA kA yaha pariNAma hai| Brahiarambha parigrahatva ca narkasyayusah (6.16, Tattavarth Sutra) MEANING:- Virulet aggressive indulgence in violence, pride, deceit, and greed as to deprive people of their possessions to accumulate one's own riches ,with much attachment and black 'aura' due to such thoughts even at time of death, result in birth in the infernal region. mAyA tairyagyonasya (6:17, tatvArtha sUtra) arthaH- mAyA yAnI chala, kapaTapUrNa AcaraNa se tiryaMca Ayu kA Asrava banatA hai| yaha AcaraNa zabdoM evaM kriyA se ho sakatA hai| jhUThA upadeza, anaitikatA, dhokhAdhar3I, nIla-kApota-lezyA yA mRtyu ke samaya aise bhAva, isake kAraNa hote haiN| maya tairgyonsaya (6.17, Tattavarth Sutra) MEANING :- The deceitful conduct result in birth in animal kind. Such conduct may be through words and or deeds. Preaching false hood, and or practising immorality, forgery or possessing such fiendish thoughts

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173/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra of blue, grey aura, or at the time of death, result in birth in animal kind. alpArAmbhaparigrahatvaM svabhAvamArdavArjavaM ca mAnuSasyAyuSa (6:18, tatvArtha sUtra) artha:- alpa Arambha, yAnI ghora aura tIvra kaSAyoM kI alpatA, alpa jhagar3AlUpana evaM alpa parigraha tathA nirAbhimAnatA, vinamratA tathA RjutA, kapaTa rahita saralatA, ye manuSya Ayu ke Asrava haiN| alparambha parigrahitvam svabhava maradavarjavam ca manusayayusa (6.18, Tattavarth Sutra) MEANING: - Attenuated aggression i.e. enfeebled passion of anger (violence), pride, deceit and greed, besides meager possessions , along with humble nature, guileless-conduct and simplicity or candour, they are the causes of birth in human kind. niHzIlavratatvaM ca sarveSAm (6:19 , tatvArtha sUtra) arthaH- zIla aura vrata kA abhAva saba gatiyoM ke Asrava kA hetu hai| nihsilavratatvam ca sarvesam (6.19, Tattavarth Sutra)

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM/174 MEANING:- Without practising vows to ward of violence, untruth, stealing, possessions, birth in all the four kinds of lives, including infernals may occur. sarAgasaMyamasaMyamAsaMyamAkAmanirjarAbAlatapAMsi daivasya (6:20, tatvArtha sUtra) arthaH- deva gati ke Asrava ke hetu haiM- sarAga saMyama, saMyama-asaMyama ke sAtha sAtha, akAmanirjarA parAdhInatAkaSTasahana evaM bAlatapa, ajJAnatapa jisakA uddezya Atmazuddhi nahIM varan anya bhautika lAbha ho| sarag samyama samyama samyama kam nirarah baltapamsi daivasya (6.20, Tattavarth Sutra) MEANING:- Self restraint with attachment, limited restraint (lay vows), involuntary shedding karmas by forced vows in indigent circumstances and austerities not inspired by purging of soul but for other wordly objects, are causes of gaining heavenly life. yogavakratAvisaMvAdanaMcazubhasya nAmnaH (6:21 tatvArtha sUtra) arthaH- yogoM kI kuTilatA aura visaMvAdana . anyathA pravRtti evaM aise kArya-azubha nAma karma ke Asrava ke hetu haiN| lekina isase bhinna yAnI yogoM kI saralatA evaM zubha pravRttizubhanAma, karma ke hetu haiN| azubhanAma karma ke kAraNoM meM niMdA meM rasa lenA, anya ko nIca dikhAnA, adhIratA, khoTe taula-nApa meM

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175 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra lenA Adi haiN| isake viparIta, kapaTa rahita AcaraNa evaM vicAra, namratA Adi zubhanAma karma ke hetu haiM / yoga vakratavisamvadanam ca subhasya na mnah (6.21, Tattavarth Sutra ) MEANING:- Deceitful, crooked thoughts and actions e.g. teaching false spirituality, observing deluded views, indulging in backbiting, malignment, restlessness of mind, using false weights and measures, lead to inauspicious body-karma and vice-versa. Guiless straight forward thoughts and actions done with humility bind auspicious body karma. viparItaM zubhasya (6.22, tatvArtha sUtra) arthaH- azubha se viparIta yAnI yogoM kI saralatA aura anyathA pravRti kA abhAva, zubhanAma karma ke Asrava ke hetu haiM / viparitam subhasya (6.22, Tattavarth Sutra) MEANING:- Opposite to inauspicious binding of Karmas,are pious truthful thoughts and acts explained above. darzanavizuddhirvinayasaMpannatAzIlavrateSvanaticAro'bhIkSNaM jJAnopayogasaMvegau zaktitapastyAgatapasI, saMghasAdhusamAdhivaiyAvRtyakaraNa marhadAcAryabahuzrutapravacana

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM/176 bhaktirAvazyakAparihANimArgaprabhAvanA pravacanavAtsalatvamiti tIrthakRttvasya (6.23) arthaH- darzana kI prakarSa vizuddhi, vinayaguNa kI pUrNatA, zIla evaM vratoM kI sampannatA yAnI unakA aticAra rahita pAlana, nirantara jJAnAbhyAsa, saMsArika baMdhanoM se bhaya, zakti anusAra dAna aura tapa, zakti na chipAte hue sAdhu evaM saMgha kI samAdhi yAnI usake tapa kI rakSA karanA, zAMti banAye rakhanA, sevA arihaMta bhakti, AcArya, bahuzrata bhakti, pravacana bhakti, AvazyakoM kA pAlana prabhAvanA evaM pravacana vtsltaa| ye solaha bhAvanAaiM tIrthakara prakRti ke Asrava haiN| darsanavisuddhir vinaysampannata silvratesvanticarobhiksnamgyano payogsamvegou saktitas tyagopsai sangh sadhu samadhi vaiyavratya karanam arhad acarya bahusruta pravacan bhakti ravsyaka pari hanirmarga prabhavana pravacanavatsal samiti tirthkratvasya (6.23, Tattavarth Sutra) MEANING:- These virutes result in culmination of binding Tirthankar Gotra by (1) getting world. view of englightened faith, (2) humility par excellence, (3) abstinence without transgressions, (4) relentless pursuit of right knowledge, (5) dread of wordly existence, (6)charity, (7) without mincing one's capacity undertaking

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177/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra penances or, (8) helping austerities of monks and layatee or for establishing peace there, (9) serving the ascetic order, (10) ardent worship of enlightened ones 'Arhat' Siddha, (11) devotion to Acharya or preceptor, (12) and (13) and to learned spiritual ascetics and scriptures, (14) observance of daily compulstory duties as Samayak i.e. equanimity for set period, observance of essential rules, (15) promotion of bonds amongst fellow beings affectionately and (16) attending religions preachings. parAtmaniMdA prazaMse sadasadguNAcchAdanobhAvane ca nIcaiotrasya (6:24, tatvArtha sUtra) ___ arthaH- dUsaroM ke guNoM ko chupAkara mithyArUpa se doSa jAhira kara unakI niMdA karanA, svaprazaMsA karanA, apane asadguNoM ko bhI acchA batAnA, ye nIca gotra ke Asrava haiN| paratmaninda prasamse sadasadgunacchadano dbhavne canicairgotrasya (6.24, Tattavarth Sutra) MEANING:- Criticising or maligning others and findings faults with them, while obscuring their merits and on the contrary praising self even for 'ones-demerits', are the causes to court low status. tadviparyo nIcairvRtyanutseko cottarasya (6:25 tatvArtha sUtra) arthaH- uparyukta sUtra se viparIta bhAva yAnI svaniMdA, parapraMzasA, dUsare ke asadguNoM kA AcchAdana, apane sadaguNoM kA

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karmabandhana ke kAraNa evaM kSaya tatvArtha ke Aloka meM/178 gopana, nirabhimAnatA evaM namratA, inakA Asrava ucca gotra kA hetu hai| tadviparyayo nicair vrtty anutsekau cottarasya (6.25, Tattavarth Sutra) MEANING:- Contrary to the causes mentioned in earlier -aphorism, praise of others, self-criticism and introspection, hiding others shortcomings and ones own merits, behaving humbly i.e. shedding pride and behaving modestly, cause inflow of Karma binding high status vighnakaraNamantarAyasya ___(6.26, tatvArtha sUtra) artha:- kisI ke dAna, lAbha, bhoga, upabhoga aura vIrya (utsAha) meM antarAya, yAnI bAdhA DAlane se arthAt ina bhAvoM ke Asrava se antarAya karma kA baMdha hotA hai| yAnI usa jIva ko bhI apane jIvana meM ye hI bAdhAe~ bhoganI hotI haiN| vgighnakarnam antaraysya (6.26, Tattavarth Sutra) MEANING:- Impeding any one's potency for beneficience, gain, consumption, comforts and vigour, result in inflow of such obstructive Karmas in one's own life.

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AcAra-vyavahAra

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jaina darzana evaM hamArI jIvana paddhati (prayoga AdhArita) aMgrejI meM eka pracalita kahAvata hai, "Proof of Pudding is in eating". dharma kyA hai, jo hamAre vyavahAra meM AcaraNa meM Ave, yaha kevala zAstroM meM na rhe| dharma vaha jo dhAraNa kiyA jaave| isalie dharma jo sahI mAne meM jIvana kA mArgadarzaka ho| hama use kevala zraddhA se nahIM varan sahI mAne meM bhI samajheM tathA jisa para manaH pUrvaka vyavahAra kreN| vahI hamAre lie kalyANakArI dharma hogaa| aisA dharma hI hameM paga-paga para karmoM ke satat bandhana se zanaiHzanaiH mukti kI ora bddhaayegaa| mokSa carama lakSya hai, usake pahale kadama-kadama para usa patha para bar3hanA hogA, taba vaha rAstA AsAna hogaa| vijJAna meM bhI niSkarSa ke pahale "Observation, experimentation" hotA hai phira "Conclusion" hotA hai; isalie tatvArtha sUtra jo jaina darzana kA sabhI sampradAyoM ke lie ekamAtra lagabhaga do hajAra varSa purAnA sarvamAnya prAmANika graMtha hai, usake mahAna lekhaka AcArya zrI umAsvAtijI ne prathama dohe meM hI likhA hai "samyag darzana, jJAna, cAritrANi mokSa mArga hai| jaina darzana ke tatvoM meM jaise samyaga-darzana arthAt anekAMta, satya, Atmatatva, AtmA ko karmoM ke baMdhanoM se chur3Ane ke upAya- jaise saMvara yAni ahiMsA, acaurya, aparigraha brahmacarya haiM unase evaM nirjarA yAnI tapAdi, dasa dharma kSamA, mArdava, Arjava Adi apanA kara, una kI vistAra se jAnakArI pAkara unheM svecchA se jIvana meM adhikAdhika apanAkara, sukhI, saMtuSTa, AnaMdita baneM, yahI muktimArga hai|

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jaina darzana evaM hamArI jIvana paddhati (prayoga AdhArita ) / 182 sacce dharma kI kasauTI ke rUpa meM kahA hai, "dhammo maMgala mukkiTTaM, ahiMsA, saMyaMmo, tavo devAvitaM ( namaH saMti; jassa dhammo, sayA maNoM)" / dharma vaha hai jo sarvajana hitAya, zreSTha maMgala ho| aisA vaha tabhI ho sakatA hai jaba vaha ahiMsA yAnI prANI - mAtra kI ahiMsA para hara saMbhava rUpa se Adharita ho, mana vacana kAyA se svayaM karane se, dUsare se karavAne se evaM aise hI rUpa meM kArya anumodana se hotI hai| aise hI dharma meM, dasa dharma A jAte haiM jo uttama kSamA, mArdava, Arjava (kapaTa rahita nitAMta sarala ), satya, zauca (lobha rahita), saMyama (parigraha, viSaya - vikAra para niyaMtraNa), tapa jaise mitAhAra, sevA, svAdhyAya Adi tyAga, namratA, bodha ityAdi ho / isI taraha uttama bAraha bhAvanAoM ko smaraNa kareM jaise jIvana kI kSaNabhaMguratA, azucitA, azaraNatA, saMsAra kI svArtha-lolupatA, jJAna kI alpatA, ataH darzana, jJAna evaM cAritra kI mahattA ke bhAvoM kA satat smaraNa kareM, yahI zubha dhyAna hai / Atma tatva kI ora agrasara hone ke lie pUjA, vaMdana, sAmAyika, pratikramaNa, pauSadha, bAhyaya sAdhana avazya upayogI haiN| Alambana hai, lekina dhyaiya Atma zuddhi hai, sadjJAna, darzana kA vistAra hai, Atma tatva kI puSTi hai, inake binA isakA mahatva nahIM hai, kevala lebala na bana jaae| zrI banArasIdAsa jaina darzana ke uttama ciMtaka huye haiN| unhoMne sArAMza meM Atma-tatva ke nimna parakha bindu (kasauTI) diye haiM samatA, ramatA, urdhvatA, jJAyakatA, 'udbhASa, vedakatA, cetanyatA, ye haiM, jIva vilAsa / samabhAva rakheM, sukha, dukha meM, dhanI, nirdhana hone meM, mAna apamAna Adi Adi meM / zubhabhAva meM ramaNa, ucca - vicAra, satya kI khoja evaM cAha, jJAna kI lalaka, jar3atA se, viSayoM se, rUr3hiyoM se, pApoM se dUrI ye AtmA ke lakSaNa haiN| inakI vRddhi kA eka sarala upAya, sAmAyika evaM dhyAna sAdhanA hai| (ductless), nAlI-rahita graMthiyoM yA " dUsare zabdoM meM eNDokrIna zarIra meM sthAna vizeSa para -- .

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183/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra cakra hai, una para uttama zubha-bhAva, adhyavasAya kA dhyAna kareM evaM una bhAvoM ko bhI lakSita kreN| vinobA bhAve ne gItA pravacana meM likhA hai , zivaliMga para tAMbe ke pAtra se bUMda-bUMda giratI hai| usakA tAtparya hai hamAre jIvana meM bhI eka-eka zuddha saMskAra AveM aura hama nirmala bneN| koI burAI na Ave, jAgarUka rheN| dhyAna mudrA meM ina cakroM para ucca vicAroM, bhAvoM se hamArA mana saMskArita ho| jaise sarvaprathama hama merUdaNDa sIdhAkara padmAsana yA sukhAsana pAlathI lagAkara baiTha jAveM apanI gudA ko saMkucita kara bhItara khIMcate hue dhyAna kareM, maiM urdhvayAtrA zuddha ucca vicAroM meM vRddhi kara rahA huuN| merI aisI yAtrA zurU huI hai| maiM satya, saMyama, ahiMsA kI ora bar3ha rahA hU~ / yaha hamArA zakti kendra (yahA hamAre gonADa evaM Testicles haiN)| ina bhAvoM se kucha minaToM bAda dhyAna ko Age bar3hAte hue hama apanI kiDanI ke Upara do eDrinala kI graMthiyoM para dhyAna kendrita karAveM, ve hameM bhaya kI avasthA meM nirbhaya banane kA saMketa detI haiN| nirbhaya banakara hama pApa rahita bneN| abhaya kI jIvana meM sAdhanA kreN| pApa rahita satyavAna AtmA, abhaya hotI hai| yaha hamArA tejasa-kendra hai| phira hama thAImasa yA Asa pAsa hRdaya kamala para dhyAna kareM jo zuddha ho, nirmala ho, karUNAmaya ho, saMvedanazIla nizchala ho| dhyAna ko Age bar3hAte hue gardana evaM Asa-pAsa thAirAiDa evaM pairAthArAiDa graMthiyAM jo vizuddhi kendra haiM , una para dhyAna kareM, mUlataH ki maiM spaSTa kathana karU~, saMdeharahita vacana bolU, mIThA bolUM, kisI ko marmAghAta na karU~, krodha na karU~, apazabda na khuuN| phira dhyAna ko Age bar3hAte lalATa para darzana kendra yAnI samyaga-darzana ke bhAvoM para dhyAna kruuN| merA jo hai vahI satya nahIM, varan satya merA hai| satya ke aneka rUpa haiN| aksara virodhI dikhane vAle pahalU yA dharma, sabhI satya ke aMga haiM, pUraka haiN| ekAnta mata nahIM usake anekAMta rUpa haiN| strI, purUSa, dina, rAta prArambha evaM aMta, aMhisA, abhaya, dRr3hatA, mRdutA, dhairya, zrama, vizrAma, gati, sthiti

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jaina darzana evaM hamArI jIvana paddhati (prayoga AdhArita)/184 ityaadi-ityaadi| yahI hamArI hAIpothelemasa evaM piniyala graMthiyA~ haiN| ataH ekAnta kA Agraha yA durAgraha sarvathA nhiiN| isI krama meM phira hama picyuTarI graMthiyA~ jJAna kendra para dhyAna bar3hAte haiN| hama kevala zraddhA taka sImita na raheM lekina jJAna se use pramANita kareM, puSTa kareM, jaise vijJAna, prayoga se usa dhAraNA yA siddhAnta ko puSTa, karatA hai usI taraha gahare jJAna se hamArI zraddhA aura majabUta hogii| sabhI vanaspati evaM jIva-prANI prakRti ke abhinna aMga haiM, zAMtipUrNa sahaastitva meM hI vizva kA kalyANa hai| paryAvaraNa ke gahare adhyayana ne ahiMsA ke isa siddhAnta ko pramANita kara dikhAyA hai| isI krama meM zIrSa para sahasrAra cakra-bindu para dhyAna kA artha hai, isa darzana ke sAtha-sAtha hamArA AcaraNa bhI utanA hI acchA ho hama naitika, svecchA se bneN| ___ bAhyaya pUjA, tilaka, chApoM, se jyAdA hamArI pravRttiyA~, samabhAva meM, zAMti meM, dayA, kSamA, satya, tyAga, vItarAga, bhAva meM ramaNa kreN| jagata kA satya-nivRti kI ora hama bar3heM , ina guNoM se harSita hokara sahaja-bhAva se nirAbhimAna hokara, inheM apanAveM "parasparopagrahoM jiivaanaam|" paraspara sahayoga tatparatA se kareM, manuSya janma kA yahI madhura phala hai| isase ina guNoM ko prApta kreN| hamArI purUSArtha maya guNa grahaNa kI jIvana paddhati hI jaina darzana kA sAra hai| jahA~ kaI jIvoM meM odha-saMjJA hotI hai, Ane vAle saMkaTa ko bhAMpa kara jaise bhukampa ., tUphAna, sUnAmI, Akula-vyAkula ho prANa rakSA hetu bhAgane lagate haiM vahA~ manaSya meM loka saMjJA hotI hai / vaha pUrvajoM ke jJAna, kalA, hunara kI nidhi ko prApta kara pUvoM ke kaMdhoM para car3hakara use aura Age bar3hAtA hai| ataH jahA~ anya jIva mAtra hajAroM, varSoM meM yA Adi kAla se vaise hI haiM, manuSya usameM satata vikAsa kara rahA hai| yadyapi pAyA gayA hai ki manuSyaM cAMda para pahuMca gayA hai lekina abhI dharatI para prema se rahanA nahIM sIkha sakA hai| jaina darzana se prerita jIvana paddhati se svayaM jaina bhI aura adhika sIkheM auroM ke lie bhI namUnA bneN|

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jaina sAhitya kA vizva para prabhAva saMta kabIra ke sIdhe sAdhe dohoM ke gUDha tatva-jJAna para AdhArita gItAMjali para guruvara zrI ravIndranAtha ThAkura ko 'nobala vizva puraskAra' milaa| gItA jo upaniSada yuga kI dena hai usakA samasta vizva para prabhAva hai| jaina darzana bhI karmakANDa purohitavAda se pare zuddha Atma dharma hai| vaidika dharma ke bhI pUrva se bhArata meM 'zramaNa dharma kI paramparA cala rahI thI jise upaniSadoM meM evaM prabhu mahAvIra kI vANI meM punarutthAna milaa| oNlDasa haksale ne ise periniyala philosophI yAnI satat dharma darzana kahA hai| meksamUlara isase atyanta prabhAvita the| unhoMne pUrva kA pavitra darzana nAmaka graMtha isa para likhA hai| sarvajJa vItarAga evaM kevala jJAniyoM dvArA jaina dharma darzana kA pratipAdana kiyA gayA hai| prabhu mahAvIra ke gaNadharoM ne zruti evaM smRti kI paramparA para Agam jaina darzana sAhitya kI vipula racanA kii| AcArya sudharmA ne mahAvIra ke samaya meM hI AcAraMga kI racanA kii| samasta Agama mahAvIra ke lagabhaga 980 varSa pazcAt devarddhi kSamA zramaNa ke netRtva meM saMkalita racayita lipibaddha kiye gye| bAda ke mahAna AcAryoM ne bhI ina para mahatvapUrNa bhAsya, cUrNiyA~, TIkAe~ likhIM, unakA saMkSipta digdarzana isa choTe lekha meM gAgara meM sAgara ke samAna prayAsa hogaa| Agama kA artha hai- 'jAnanA '- jo AtmA kA svabhAva hai| mUla 11 Agama upalabdha haiN| bArahavAM Agama 'dRSTivAda' lupta hai|

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jaina sAhitya kA vizva para prabhAva / 186 unake upAMga mUla sUtra, cheda, cUrNikAeM Adi milAkara kula 46-47 Agama mAne jAte haiN| mUla Adi Agama-graMtha AcAraMga hai, jisameM prabhu kI vANI pracura mAtrA meM mUlataH upalabdha honA pAyA jAtA hai / prArambha isa prakAra hai - (anuvAda meM ) "kaiyoM ko vidita nahIM maiM kauna thA? kahA~ se AyA hU~ ?kyA merA punarjanma hogA...... ? jinheM yaha jJAta hai, vaha parijJAta karttA muni kahalAte haiM / " vartamAna vizvastara ke vaijJAnika zuTiMgara ne bhI kahA hai ki Aja kA prazna hai, "maiM kauna hU~" ? mahAvIra ne bhI tatsamaya yahI prazna kiyA evaM samAdhAna diyA jo vijJAna ke pAsa nahIM hai / AcAraMga ke kucha aura uddharaNa dekheM- "vanaspati kAya bhI utpattizIla hai / jaise manuSya zarIra AhAra karatA hai vaise vanaspati bhI AhAra karatI hai|" ( Aja vijJAna hameM batAtA hai ki per3a apane pattoM se AhAra banAte haiM usakA bhojana karate haiN|) "satyaM pareNa para natthi ahiMsA pareNaparaM / zastra eka dUsare se bar3hakara hai lekina ahiMsA se bar3hakara koI zastra nahIM hai / " anya AgamoM meM prazna vyAkaraNa evaM bhagavatI meM ahiMsA kA vizada varNana hai / ahiMsA ke upakAra ke aneka nAma haiN| bhagavatI ahiMsA meM saMyukta hai--"kSamatA", "samAdhi", "krAMti", "tRpti, "mahati", "dhRti", "Rddhi" Adi / bhayabhIta prANiyoM ke lie ahiMsA zaraNAbhUta hai| nIDa hai| ahiMsA bhUkhoM ke lie bhojana hai / yaha ahiMsA avadhi-jJAniyoM, yahA~ taka ki kevala jJAniyoM dvArA jJAta kI gaI hai / caturdaza pUrva zrutadhArI muniyoM ne jisakA adhyayana kiyA hai| sabhI labdhi dhAriyoM ne ise pratipAdita kiyA hai / jagata kA trANa hai| bhagavAna prANI mAtra kI karUNA se prerita hai| isalie dhAti karma kSaya ho jAne ke uparAnta bhI kevala jJAna ke bAda bhI lokahita hetu upadeza dete haiN|

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187/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra isalie Aja zAkAhAra, nizastrIkaraNa, mAnavAtA ke lie sabase upayogI siddhAnta bana gaye haiN| zAkAhAra ke lie kahA jAtA hai ki yadi sAta dina meM eka bAra bhI sAmiSAhArI mAMsAhAra chor3a de to vizva se akAla mauta samApta ho jaaye| kyoMki ATha kilo anAja khilAkara jAnavaroM se eka kilo mAMsa pAte haiN| hAlAMki sabhI dharmoM meM kisI na kisI rUpa meM ahiMsA ko sthAna diyA hai lekina jaina darzana sAhitya meM ahiMsA paramodharma hai| vizva kA yahI trANa hai| mArTina lUthara kiMga , mahAtmA gAMdhI evaM nelasana maNDelA para ahiMsaka rUpa se rAjanaitika Andolana karane kA pUrA prabhAva par3A hai| saMyukta rASTra ne bhI inheM bahuta hada taka apanAyA 'uttarAdhyayana' evaM dazavaikAlika bhI AgamoM ke mUla evaM mahatvapUrNa graMtha haiN| dazavaikAlika meM samasta jaina darzana kA atyanta saMkSiptIkaraNa kara diyA hai| eka hI dohA prastuta hai jisase vidita hogA ki kahIM kucha bhI aisA nahIM jisase lagabhaga DhAI hajAra varSa pazcAta bhI asahamati kI jA ske| dhammo maMgala mukkiTTha ahiMsA saMyamotavo / devAvitaM namasati jassa dhammo syaamnno|| vahIM dharma zreSTha maMgala haiM jisameM ahiMsA, saMyama aura tapa hai| aise manuSya ko devatA bhI namana karate haiN| vipAka sUtra meM karmoM kA aisA nizcitta evaM hRdaya sparzI prabhAva, rocaka, mArmika kathAnakoM se vidvatA pUrvaka dikhAyA hai ki koI citrapaTa para bhI aisA nyAya-prabhAva paidA karane meM zAyada hI sakSama ho| ___aise viziSTa aMga upAMga Adi sAhitya purANa para bAda ke mahAna AcAryoM ne jo aura vyAkhyAeM kI haiM , mahAna graMtha likhe haiM, * eka jhalaka unakI denA jarUrI hai|

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jaina sAhitya kA vizva para prabhAva/188 IsA kI lagabhaga dUsarI sadI meM AcArya kuMdakuMda dvArA mahAna racanA samayasAra kI gii| yaha AtmA para lagabhaga advitIya graMtha hai| paMDita hakmacaMda bhArila ne apanI amerIkA yAtrA ke saMsmaraNa meM likhA hai ki amerikA meM "samayAsAra' jAnane meM atyadhika rUci hai| usa para bahuta prazna kiye jAte haiN| tatvArtha sUtra - jainoM kI bAIbila samajhI jAtI haiM, jo umAsvAti kI mahAna racanA hai| AcArya siddha sena dvArA syAdvAda- anekAMta vAda para sanmati tarka likhA hai| samaMta bhadra sUrI ne bhI 'Apta-mImAMsA' likhI hai tathA AcArya haribhadra sUrI ne bhI yoga dRzTi samuccaya likhA hai| ye saba anekAMtavAda ko suspaSTa karate hai| yoga, prekSAdhyAna, vipazyanA bhI lokapriya ho rahe haiN| vizva ke jaina darzana ke adhikArI lekhakoM ne ahiMsA ke samAna hI syAdvAda kA prabhAva mAnA hai| ___ DaoNkTara harmana jekobI jo jaina dharma -divAkara padavI prApta haiM, unhoMne syAdvAda ke lie kahA hai "syAdvAda se samasta satya vicAroM kA dvAra khula jAtA hai|" DaoNkTara DI.esa. koThArI jI ne syAdvAda ko "samaMtabhadra sarvodaya tIrtha" kahA hai| DaoNkTara thAmasa iMglaiNDa vAsI ne kahA hai, "nyAya zAstra meM jaina nyAya darzana ati ucca hai aura syAdvAda kA sthAna ati gaMbhIra hai|" vastuoM kI bhinna paristhitiyoM para yaha bahuta sundara prakAza DAlatA hai, jaise mahAvIra se gautama ne pUchA - "kyA jIva nitya hai"? mahAvIra ne kahA, "jIva nitya bhI hai, anitya bhii| karma rUpa se mukta jIva nitya hai anyathA anity"| AcArya hemacandra jinhoMne lAkhoM pada jaina sAhitya hetu likheunhoMne ananta dharmAtmaka saMta kahA hai| ataH ekAnta Asti yA ekAnta nAsti ucita nhiiN|

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189/ jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra eka amerikI vizruti dArzanika ne yahA~ taka kahA hai, "vizva zAMti sthApanA ke lie jainoM kI ahiMsA kI apekSA, syAdvAda kA atyadhika pracAra karanA ucita hai" / " vAstava meM syAdvAda meM satya evaM ahiMsA donoM hI zAmila haiM / taTasthatA pUrvaka pUrvAgrahoM se rahita vinamra dRSTi kA nAma syAMdvAda hai| kevala ucca koTi ke jaina sAhitya kI sUcI bhI apAra hai / syAdvAda zailI hai, anekAnta dharma hai / vimalasUrI kI racanA 'paUma caritra - padmacaritra jo zrI rAma ke caritra ke bAre meM hai, usake lie mahApaMr3ita rAhula saMkRtyAna ne kahA hai- "vaha racanA kAvya saundarya kI dRSTi se tulasIkRta rAmAyaNa se kahIM Age hai| komalatA evaM madhuratA ke Age yaha racanA apanA pratidvandvI nahIM rkhtii|" yaha vAlmIki rAmAyaNa ke lagabhaga purAnI hai / 'SaTkhaNDAgama'; una muni ke ziSyoM dvArA racA gayA, jina muniyoM ko pUrvo kA jJAna bhI prApta honA batAyA gayA hai| jo dRSTivAda ke sAtha lupta honA, zvetAmbara mAnate haiM / cAmuNDarAya ke guru zrI nemIcanda sUrI dvArA karmavAda para mahAna graMtha gaummaTa sAra likhA gayA / zrI hemacandrAcArya jo kAlikAla sarvajJa mAne jAte the unake dvArA trizaSThIzlAkA purUSa anya graMthoM ke alAvA likhA gyaa| vartamAna yuga meM bhI jayAcArya dvArA lAkhoM padoM kI racanA kI gaI evaM cinmaya cirAga zrI rAjendra sUrIzvarajI dvArA sapta khaNDa meM do lAkha prAkRta pada jo vividha graMthoM meM the unase abhidhAnarAjendra koSa kI racanA kI gayI / ukta vizva koSa jaina darzana kA Aja sabhI paMthoM ke lie evaM manISiyoM, vidvajanoM ke lie AdhAra evaM prAthamika graMtha hai / yaha viDambanA hai ki jaina darzana sAhitya jo ratna bhaNDAra haiM, vaha talagharoM meM, banda bastoM meM, zatAbdiyoM taka sImita upayoga, ke sAtha par3A rhaa| pAzcAtya vidvAnoM, vaijJAnikoM eMva pUrvIya zodhakartAoM dvArA bhI isa para abhI bahuta kucha kArya kiyA jAnA bAki hai, anyathA vizva kI kaI jvalanta samasyAoM kA nirAkaraNa *

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jaina sAhitya kA vizva para prabhAva/190 saMbhava hotaa| sAre brahmANDa meM mAtra pRthvI para aba taka kI jAnakArI ke anusAra jIvana kI lau hai / vijJAna ke varadAna meM bhI bhayaMkara aNu AyudhoM kA pralayaMkArI Dhera hai| ataH jaina darzana upayogI bne| oNlDasa haksale ne ThIka hI kahA hai ki vizva zAMti kI zartoM meM niHzastrIkaraNa, sAmrAjyavAda kA niSkAsana tathA ahiMsA kI sarvamAnyatA jIvana ke hara kSetra meM Avazyaka hai| maiM jor3anA cAhU~gA ki dhArmika kaTTaravAda, adhinAyakavAda , virodhI vicAra dhArA kA aMta karane vAle sAmyavAda . ke nirAkaraNa bhI anekAMta jaina darzana se bahuta saMbhava hai| ____ jaina sAhitya ke adhikAdhika pracAra evaM prasAra se hI ukta lakSya saMbhava hai| pazcima meM bhI zAkAhAra kA bhI kSetra bar3ha rahA hai| eca.jI. vailsa ne ThIka hI kahA hai "zAkAhArI bananA sabhya bananA hai|"

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guNAnurAga sadguNoM kI mahimA karanA, aise vyaktiyoM kA bahumAna karanA evaM anuzIlana karanA guNAnurAga hai / yaha isa kaliyuga kI mahattI AvazyakatA hai, jisase ghora svArtha-paratA, anAcAra, AtaMkavAda, paryAvaraNa, vinAza, sarva-saMhAraka aNu bamoM Adi se isa vizva ko trANa mila ske| . bAla-maMdira kI pUrva saMsthA kuzalAzrama meM prAtaH Iza prArthanA meM hama loga 'merI bhAvanA' gAyA karate the, jisake kucha aMza Aja bhI hRdaya paTala para smRti rUpa meM ubhara jAte haiN| "guNI janoM ko dekha hRdaya meM mere prema umar3a Ave, bane jahA~ taka unakI sevA karake yaha mana sukha paave| hoU~ nahIM kRtaghna kabhI maiM, droha na mere ura Ave, guNa-grahaNa kA bhAva rahe nit dRSTi na doSoM para jaave| athavA koI kaisA hI bhaya yA lAlaca dene Ave, to bhI nyAya mArga se merA avicala patha, Digane nA paaye|" isase pUrva bhI prAthamika zAlA ke pradhAnAdhyApaka jI ne hameM pratijJA dilAI ki, "maiM sadA satya boluuNgaa|" isa amiTa chApa ke kAraNa kAleja jIvana meM bhI priMsIpala mahodaya dvArA pramANa patra meM Brotca full pos, "That I was exceedingly receptive" (gunngraahii)| kaoNleja kAla ke cAroM varSoM kA best conduct and behaviour pAritoSika prApta kiyaa| atyanta vinamratA pUrvaka yaha

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guNAnurAga/ 192 udAharaNa prastuta isalie kiyA hai ki guNAnurAgI apane patha meM aura adhika saMkhyA meM Age bddh'eN| tatvArtha sUtra (umA svAti dvArA racita Agama AdhArita jaina darzana kA apUrva graMtha, jo do hajAra varSa purAnA hai)| isake aneka strotoM meM mArga-darzaka tatva guNa ullekhita hai, jinameM se kucha prastuta haiN| jIvana vyavahAra ke cAra siddhAnta batAye haiM- 'maitrI, pramoda, karUNA, mAdhyastha bhAva / ' sAmAnya janase sadA maitrI bhAva, apane se jyAdA guNI, mahAna vyaktiyoM ke lie pramoda - bhAva, (antara se AlhAda), hamAre se nimna stara vAloM para karuNA bhAva, tathA jo sikhAne para bhI kumArga na chor3a una para mAdhyastha yA upekSA-udAsIna vRti rkheN| jisase hamArA zubha ho, azubha - pApa se hama bceN| kaI bAra adhama logoM ko sudhArane kI jagaha ve hameM bhI * DUbate haiN| bacapana meM gA~dhI ko bahAdUra banAne ke nAma para, corI karanA, mAMsa khAnA dosta ne sikhA diyA, lekina satyatA kA guNa hone se pitA ko likhe patra meM mohanadAsa ne corI karanA svIkAra kara pitA ko patra thmaayaa| pitA ne kucha na kahA, unakI A~khoM se motI tulya A~sU Tapaka pdd'e| vahI prabhAva bAlaka mohanadAsa para pdd'aa| unhoMne Atma - kathA meM likhA ki ahiMsA kA mere jIvana meM yaha prathama sAkSAta pATha (Objective Lesson) thaa| usa gA~dhI ne jIvana meM satya, ahiMsA ke prayogoM se itanI mahAnatA prApta kI ki saMyukta rASTra ke sabhI dezoM ne eka svara se unheM 'sahasrAbdI - purUSa' (Man of Millennium) mAnA / sarvocca koTi ke vaijJAnika AIMsTIna ne lagabhaga addha zatAbdI pUrva zraddhAjaMlI meM kahA, "Ane vAlI pIr3hiyA~ muzkila se vizvAsa karegI kI yaha hAr3a mAMsa kA putalA dharatI para calatA thaa|" gA~dhI kI ahiMsA kAyaroM kI ahiMsA nahIM vIroM kI ahiMsA thI / ve prANoM kI bAjI lagAkara bhI AtatAyI, niSThura, anyAyI kA hRdaya - parivartana karane meM vizvAsa rakhate the| unakI kathanI karanI meM antara nahIM thA /

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193/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra saMta kabIra ne bhajanoM meM gAyA hai| "jhInI, jhInI, bInI cadariyA, sukSmatAra se tInI cdriyaa| ye cAdara sura, nara, muni, or3hI; oDha ke mailI kInI cdriyaa| dAsa kabIra jatana se oDhI jyoM kI tyoM dhara dInI cdriyaa| kabIra ke dohoM para mUlataH AdhArita gItAMjalI hai, jisa para ravIndranAtha Thagukara ko nobala puraskAra milaa| anAsakti ke bAre meM bholenAtha zizu ko saMbodhana karate likhA hai| "Teach me the game of unconcern (anAsakti ), the game of making and breaking of toys". sajana bhI ve evaM pralaya bhI ve hI kara sakate haiN| zrIrAma kRSNa parama haMsa pothiyoM ke paMDita nahIM balki virakta, AtmalIna, upakArI the, jinake lie unake ziSya vivekAnanda ne kahA hai, "jo kucha abhivyakti ke yA anya doSa haiM, mujhameM haiM, mere guru meM kiMcita mAtra doSa nhiiN|" ve gaMgA maiyA meM gote lagAte usase lipaTa kara zizuvata rote| ____ gA~dhIjI ne zrImad rAjacandra ko apanA Adhyatmika guru mAnA hai| unhone manuSya ko sadbhAgI yA durbhAgI mAnane ke kucha parakha tatva (Touch-Stone) batAye haiN| durbhAgI ve haiM jinameM "nahIM kaSAya-upazAMtatA, nA antara-vairAgya saralapaNu naya madhyasthatA te kumati durbhaagy| dayA , zAnti , samatA , kSamA , satya , tyAga , vairAgya , je mumukSu ghaTa viSe, te sumati subhAgya / " ye uparokta guNa hamArI saMskRti ke abhinna aMga haiN| rAmAyaNa ke maryAdA purUSottama zrIrAma inake pratIka haiN| mahAvIra, buddha, kabIra nAnaka, mIrA, tukArAma ne AdarzoM ko caritArtha kiyA hai| ahiMsA evaM satya kA samAveza karate hue use vIroM kI ahiMsA banAyA hai, kAyaroM kI nhiiN| ____ina mUlyoM ke bAvajUda, kalayuga meM mazInIkaraNa ke bar3hate vizAla utpAdana, tathA tadanurUpa bhogavAdI (Consumerism) saMskRti ke vaizvIkaraNa ke kAraNa pRthvI kA abhUtapUrva dohana huA hai| vAstava meM yaha bhU maNDala hame virAsata meM prApta nahIM huA hai

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guNAnurAga/194 varan Ane vAlI pIr3hiyoM kI dharohara hai| honA cAhiye thA "each according to his need, and not according to his greed". bar3hate hue mAMsAhAra, madyapAna, unmukta-bhoga ke phalasvarUpa uSNa-kaTi-baMdhIya jaMgala jo hamAre prANa-vAyu-oNksIjana ke bhaNDAra the, ve kAphI mAtrA meM naSTa hue haiN| eka kilo mAMsa prApti meM eka kilo zAkAhAra kI tulanA meM sau guNA adhika pAnI evaM ATha guNA khAdyAna naSTa hotA hai| Ane vAle yuddha isa jala saMkaTa ke kAraNa hoNge| bhUtala-jala kAphI kama ho gayA hai| dIrgha arse se kala kArakhAnoM se kArbana DAI oNksAIDa gaisa ke bhArI utsarjana (CO2) se evam saMcaya se dhruva-pradeza ke zIta-sAgara evaM hima-bhaMga gleziyara pighalane lage haiN| samudra-taTIya-pradeza evaM TApU DUbane ke kagAra para haiN| bhayaMkara sunAmI, bhUkampa, bAr3ha ativRSTi evaM anAvRSTi, sUkhe se hamArA kRSi utpAdana gira rahA hai| samaya rahate hama nahIM cete to sArA paryAvaraNa kSata vikSata ho jaayegaa| prazna hai guNoM kI vRddhi, jana samudAya meM kaise ho? kucha dina pUrva mahAprajJa jI ne, tatva-bodha ke lekha meM ThIka kahA, "hamAre nirNaya, buddhi viveka se na hokara, kaSAyoM se hote haiN|" viveka vRddhi kaise ho, kaSAya kama kaise ho? upAya hai satya kI cAha se, samyak-jJAna, darzana se , satsaMga evaM zubha dhyAna se, mithyAtva miTAne se, satya kI cAha jyoM jyoM bar3hegI yaha svataH sulabha hogaa| ekAnta-durAgraha kI jagaha anekAMta-bhAva- darzana apanAne se krodha,mAna, mAyA, lobha, ahaMkAra, pramAda, svataH zithila evaM adhikAdhika prayAsa se samApta hoNge| spaSTa vidita hogA-hiMsA, jhUTha, corI, asaMyama, parigraha bure haiN| pramAda yukta hiMsA Adi kA pariNAma sivAya vinAza ke, aura kucha nahIM hai| gItA meM bhagavAna kRSNa ne spaSTa kahA hai, "karma kA , phala sunizcata hai jaisA karegA vaisA bhregaa|' tatvArtha meM bhI kahA. hai- guNI, jJAnIjana meM doSa nikAlane, unheM nIcA dikhAne kA IrSyA bhAva, vRthA bAdhAe~ upasthita karane, anAdara karane se darzana

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195/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra evaM jJAnAvaraNIya karma baMdhate haiM, usakA phala-maMda-buddhi, vidyA, par3hane se anicchA hoNge| isI prakAra saba para anukampA bhAva rakhane, .. sAtA dene se, hameM sAtA vedanIya-karma kA baMdhana hotA hai yA sukha milatA hai, isase viparIta kleza karane, satAne se, krandana va vadha karane se asAtA milegii| kaSAyoM ke tIvra udaya karane se mohanIya karma kA baMdhana hotA hai, ataH ina kaSAyoM kA nigraha karanA caahiye| Aja kaSAyoM meM bahajAne se kriyA-pratikriyA karane se, AMtakavAda bar3hA hai; sarva saMhArakArI aNubamoM ke Dhera para duniyA baiThI hai| aise anya durguNoM ko miTAne ke bhI upAya haiN| saralatA rahita, vakra-saMvAda karane se, azubha nAma arjita hotA hai va sva prazaMsA karane se, dUsare ke guNoM ko evaM apane avaguNoM ko chupAne se, nIca gotra prApta hotI hai| bahuta pApa kara dhana saMgraha se naraka gati evaM sadguNoM evaM kArya meM aMtarAya bAdhA pahu~cAne se hameM bhI lAbha, sukha kI aprApti evaM acche kAryoM meM anutsAha milegaa| bAra-bAra prayAsa karane se kyA prApta nahIM hotA? amerikA ke pUrva rASTrapati jemsa phreMkalIna ne apane cAritra meM kamiyoM kI sUcI banAI evaM eka eka doSa ko dUra karane ke lie binA cUka ke 21-21 dina truTi rahita prayoga kara, una saba kamiyoM ko dUra kiyaa| - amerIkI pUrva rASTrapati buza ne batAyA ve 1984 meM zarAba kI lata meM itane adhika Adi ho gaye the ki svAsthya kI girAvaTa ke alAvA parivAra se bhI dUra ho rahe the| unheM tabhI isa sthiti kA bhAna huA aura taba se aba taka zarAba se dUra rheN| unhoMne kahA isI kA pariNAma hai ki vaha Aja yahA~ hai, arthAt rASTrapati haiN| emarsana ne kahA ki "Every one I meet, is in some way superior to me". guNa grahaNa ke apanAne kI yaha apUrva misAla hai| saba meM acchAiyA~ dekhakara unheM lenA hai| manuSya janma durlabha hai, devatA bhI manuSya janma meM Akara ahiMsA, satya, saMyama, tapa,

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guNAnurAga/196 prAyazcita, vinaya, sevA, svAdhyAya, tyAga, dhyAna, kAyAkaSTa, AhAra evaM viSaya saMyama kara mokSa prApta karate haiM, jo hara vyakti kA parama lakSya ho| bhagavAna ziva ke Upara bUMda-bUMda bahatI gaMgA kI taraha hameM satata susaMskAra jIvana bhara lete rahanA hai, isa vidhi se svayaM evaM para kA kalyANa hogaa|

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zAkAhAra-jagata kA trANa unake puko apanAne kI to unhayAga rahe. AdhunikatA kI A~dhI meM kaI bAra nAdAnI meM hama zAzvata mUlyoM kI holI kara baiThate hai| rUkmiNI devI araNDela; neM, jo pazu kalyANa Andolana kI siramaura thIM, pacapana varSa pUrva hamAre kaoNleja ke udbodhana meM batAyA ki, "pazcima jagata meM jahA~ hamAre sAMskRtika mUlya jaise "zAkAhAra" apanAne kI abhilASA evaM hor3a lagI haiM, vahIM hamAre tathAkathita Adhunika bhramita pragatizIla loga unake purAne vicAroM ke cithar3e jaise mAMsAhAra, sAmiSa-bhojana evaM madyapAna ko apanAne meM garva mAnate haiN|" maiMne svayaM eka keneDiyana-maMtrI se bAta kI to unhoMne batAyA ki, "hama loga sAmiSa bhojana, madyapAna, rAtri bhojana tyAga rahe haiM; koI buDhDhe ThADe apanI purAnI Adata se bAja nahIM A sakate, ve lAcAra haiM, lekina naI pIDhI isake virUddha haiN|" isalie pAzcAtya deza ke acche vicAraka barnArDazA, eca.jI.velsa, AlDasa-haksale, AIsTIna, lIo, TolsaTAya, cArlsa DArvina, vAlTara-nyUTaNa Adi na kevala zAkAhArI the varan ve isake prabala samarthaka the| __ bhArata ke lagabhaga adhikAMzoM dharmoM meM jIva dayA, zAkAhAra, kA isa kadra samarthana kiyA hai ki bhArata kI sAMskRtika paramparA meM 'aMhisA paramo dharma', na kevala AgamoM meM varan mahAbhArata evaM upaniSadoM meM bhI zreSTha mAnA gayA hai tathA Aja ke vizva meM dezoM ko svAdhInatA dilAne meM gA~dhIjI kA ahiMsAtmaka Andolana kA zastra, yuga-yuga meM uttama samajhA gayA hai, isalie vizva meM unheM sahasrAbdI purUSa mAnA gayA hai| manuSya kI sukomala bhAvanAM-sahAnubhUti, dayA, karUNA, prema bhrAtRbhAva kA pahalA dyotaka

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zAkAhAra-jagata kA trANa / 198 usakA zAkAhArI bananA hai / madyapAna se adhikAMzataH yaha viveka kuNThita ho jAtA hai| ThIka hI kahA hai, "naze meM hI koI murdA khA sakatA hai|" mahAvIra ne madyapAna ko utanA hI yA adhika burA mAnA hai kyoMki vaha hameM vivekahIna banAtA hai / aksara kaI samajhadAra loga bhI tathyoM kI jAnakArI ke abhAva meM tarka karate haiM ki sabhI loga zAkAhArI bana jAye to logoM ko khAdyAnna bhI nahIM milegaa| isase jyAdA galata bayAna bhalA aura kyA hogA kyoMki saccAI yaha hai ki adhika mA~sa utpAdana ke lie mukhyataH vikasita dezoM meM 8-9 kilo anAja gAya, baila, bhaiMsa Adi ko khilAkara usase eka kilo kI dara se mA~sa prApta kiyA jAtA hai| zodha anusAra lagabhaga 90 karor3a logoM ko diyA jAne vAlA khAdyAnna gehU~, makkA, anna moTA anAja DhoroM ko, atirikta mAMsa utpAdana hetu khilAyA jAtA hai, arthAta niHsandeha vartamAna vizva kI janasaMkhyA jo lagabhaga 700 karor3a hai utanI aura janasaMkhyA ke jIvana AdhAra ke lie yadi vaha zAkAhArI ho to lagabhaga ukta khAdyAnna paryApta hai| lekina phira bhI isa taraha khAdyAnna ko mA~sa meM parivartita karane kI cakrIya prakriyA se vizva meM pratidina 1 /7 yAnI 100 karor3a AbAdI ko bhUkha kA sAmanA karanA par3atA hai| saMsAra ke kaI bhAgoM meM duSkAla, daridratA, bhukhamarI, kupoSaNa se pratidina 40,000 mAnavoM kI mRtyu ho jAtI hai jisameM tIna cauthAI loga 5 varSa se kama umra ke choTe bacce hote haiM / kAraNa spaSTa hai ki garIba deza evaM unameM bhI nirdhana rekhA ke nIce ke tabake ke loga anya ke mAMsAhAra ke kAraNa ma~hagA anAja kraya nahIM kara pAte haiN| isa trAsadI se bacane ke lie zAkAhAra hI eka mAtra IlAja hai / aba to bAyo DIz2ala ke lie bhI makke kI kAphI mAtrA meM phasala kaI dezoM meM ugAne se makkA kI upalabdhi aura bhI kama hone jA rahI hai|

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199 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra khAdyAnna se bhI jyAdA saMkaTa vizva bhara meM peyajala kA kaI jagaha hai evaM bhaviSya aura bhI bhayAvaha hai| kahA jAtA hai ki bhaviSya ke yuddha, 'jala para adhikAra' ke lie hoNge| jahA~ eka kilo anAja utpAdana ke lie 110 lITara ausatana pAnI cAhie vahA~ eka kilo mA~sa ke lie 11,000 lITara pAnI caahiye| mA~sa utpAdana ke lie vizvabhara meM lagabhaga 1400 karor3a gAyeM pAlI jAtI haiN| isa cakrIya tarIke se kitane anAja evaM pAnI kA apavyaya ho rahA hai anumAna lagAyA jA sakatA hai| jJAta rahe ki saMsAra bhara meM kevala eka pratizata peyajala upalabdha hai| zeSa 70 pratizata samudrI khArA jala hai evaM zeSa kA 30 pratizata dhruvIya jame barpha meM hai tathA aura zeSa nadI nAloM Adi meM hai / anna evaM pAnI ke sAtha vizva kA paryAvaraNa kitanA duSita ho rahA hai| isa sambandha meM zrI algora pUrva uparASTrapati amerIkA ne apanI khoja pUrNa pustaka " asuvidhA janaka satya - "An inconvenient Truth" meM likhA hai| mukhyataH ina 1400 karor3a gAyoM ke cAre evaM moTA anAja utpAdana ke lie prativarSa 1140 lAkha hekTeyara varSAvana bhUmi ke vRkSa kATe jAkara jaMgala miTAye jA rahe haiN| isa taraha aba taka lagabhaga 1500 karor3a hekTeyara vana bhUmi kA saphAyA kara diyA gayA hai| ve varSA vana vizva ke pheMphar3oM tulya haiM kyoMki vizva kI 50 pratizata oNksIjana isase evaM 80 pratizata vanaspatiyA~ prApta hotI haiN| vanoM kI isa taraha kI barbAdI mAnavatA ke lie eka trAsadI se kama nahIM hai| koyalA, khanija tela ke upayoga evaM vRkSoM kI kaTAI Adi ke kAraNa vAyumaNDala meM bar3hatI kArbanaDAI oNksAIDa bhI ciMtA kA viSaya hai| pazuoM ke kala kArakhAne bhI audyogikaraNa ke aMga hai audyogikaraNa ke prArambha se aba taka 50 pratizata CO2 aura baDha bayA hai| yahI nahIM mA~sAhAra kI pravRtti se pazuoM dvArA utsarjita mIthena gaisa jo kArbanaDAI oNksAIDa se 25 guNI adhika sazakta hai, usakI mAtrA 'globala vArmiMga' meM 17 se 20 pratizata taka ho

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zAkAhAra-jagata kA trANa/200 gaI hai| prANa vAyu kI ho rahI viluptatA ke bAre meM bhI ataH zIghrI upAya "mukhyataH pramukha-zaitAna mAMsAhAra", ke virUddha Avazyaka hai| dhyAna rahe kI ina varSAvanoM kI kaTAI se lAkhoM vanaspattiyoM kI prajAtiyA~ viniSTa ho jAtI haiN| jinameM kaI pramukha auSadhiyA~ evaM anya Arthika vikAsa kI AdhAra hotI haiN| yahI nahIM una para nirbhara pazu pakSiyoM kI aneka prajAtiyA~ jo vanasampadA evaM paryAvaraNa ke mahatvapUrNa aMga haiM asaMtulita ho jAte haiM evaM uparokta saba kAraNa milakara hamAre astitva ke saMkaTa bana jAte haiN| ___mAMsAhAra anya dRSTi se bhI manuSya ke jIvana ke lie ghAtaka hai-zArIrika, bauddhika, AdhyAtmika, naitika rUpa se| yunesko ke adhyayana ke anusAra lagabhaga 160 bImAriyoM kA ghara mAMsAhAra hai| kevala thor3e se dUdha, dahI evaM vanaspatiyoM se bhI mAMsa se milane vAle bAyolojikala proTIna kI kamI-pUrti ho jAtI hai| phAIbarsa, viTAmina, kArbohAiDreTa kA mA~sa meM abhAva hai jo eka saMtulita bhojana ke lie jarUrI hai| ataH yaha ucita bhojana kataiI nahIM hai| ina bhautika kAraNoM ke alAvA manuSya hone ke nAte hama saMvedanA pUrvaka soce ki jaise hameM jIne kA adhikara hai hara jIva ko vaha utanA hI hai| sabako apanI jAna pyArI hai| sAmAnyataH maranA koI nahIM cAhatA hai| jo jAna hama de nahIM sakate use chInane kA hameM adhikAra nhiiN| vizva sraSTA ne sabako eka dUsare ke pUraka ke rUpa meM banAyA hai jaise hamane uparokta lekha meM pAyA hai| - isalie dharma zAstroM meM satya hI kahA hai, "Atmavat sarvabhUteSa"| sabake sukha dukha ko apanI taraha smjheN| DaoNkTara hara dayAla ne ThIka hI kahA hai- "jo jIva jitanA vikasita hai usakI hatyA karane para mana meM utanA hI adhika AghAta hotA hai|" tatvArtha sUtra meM kahA hai "mukhyataH paMcendriya saMjJI jIva manayukta hote haiM, ve soca vicAra kara sakate haiM, dukhI sukhI hote haiM, saMvedanazIla haiN| ataH prANiyoM kI hiMsA se sivAya aniSTa, duHkha evaM sarvanAza ke kucha bhI prApta hone vAlA nahIM hai|'

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manuSya janma se nahIM karma se mahAna hotA hai ___ 1. jaina darzana mAtra janma ke AdhAra para kisI vyakti ko U~ca-nIca nahIM maantaa| "karma se hI brAhmaNa, karma se hI kSatriya, karma se hI vaizya aura zudra hotA hai|" uttarAdhyayana sUtra, 25/33/sUyagar3oM ke 2/2/25 meM ullekhita hai, "jo anya ko tiraskRta karatA hai ki maiM jAti, kula Adi guNoM se viziSTa hU~ isa prakAra garva karatA hai vaha abhimAnI manuSya marakara garbha, janma aura mauta ke pravAha meM nirantara bhramaNa karatA hai| kSaNa bhara bhI use dukha se mukti nahIM miltii|" jIva ne aneka bAra U~ca-nIca gotra meM bhava bhramaNa kiyA hai ataH jAti, kula, gotra kA abhimAna vRthA hai| zuddha jaina darzana kisI vyakti kI kisI anya para kevala jAti, varNa, liMga, kSetra, sampadrAya Adi ke bAhya kAraNoM se zreSThatA svIkAra nahIM krtaa| harikezibala muni, malina vastroM meM the tathA mahAna tapa ke kAraNa kSINakAya the, lekina jJAna, dhyAna, Adi "guNoM se vibhUSita the| jAti ke garva se cUra, brAhmaNoM ne yajJasthala para ina caNDAla-muni kA upahAsa kara unheM pratAr3ita karane kA prayAsa kiyA, (u.sU 12/41), taba muni ne brAhmaNoM ko brAhmamaNatva kI sahI vizeSatA darzAI, " jo nisaMga aura nizoka hai, rAga-dveSa bhaya evaM asatya se pare hai..... jo svargIya, mAnavIya aura pAzavika kisI bhI prakAra kA abrahmamacarya sevana nahIM karatA vaha brAhmaNa hai| brAhmaNa ke lie dhana grahaNa karanA vamana kiye hue padArtha grahaNa karane ke samAna hai| /

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manuSya janma se nahIM karma se mahAna hotA hai/202 02. unhoMne yajJoM meM hone vAlI jIva-hiMsA, pazu-bali kA virodha kiyA tathA unheM jaina sAdhuoM dvArA prazasta yajJa ke viSaya meM batAyA jisameM tapa, jyoti hai, jIva AtmA jyoti kA sthAna hai| mana,vacana aura kAyA kA yoga kur3achI hai, zarIra kaNDe haiM karma IMdhana hai, aura pravRti zAMti pATha hai| tavo joI jIvo jI iThANaM, jogA sudA sarIrai kArisaMga kasma ehAM saMjama jo satnI, homa haNAmI isiMga psty| (u.sU 12/44) karma kANDa yukta yajJa kI jagaha vAsanAo para vijaya prApta vAle bhAva yajJa zreSTha haiM (u.sU 12/42) | . muni ke tapa se ve abhibhUta hue| bhagavAna mahAvIra ne isa bAre meM kahA, "yaha tapa mahimA pratyakSa hai, A~khoM ke sAmane hai, jAti kI koI vizeSatA yA mahatva nahIM hai jinakA yoga-Adi aura sAmarthya Azcaryajanaka hai, vaha harikeza muni cANDAla ke putra haiN"| (u.sU 12/37) / _____03. citta, sambhUta, zUdra kula meM janma lekara bhI puNya karmoM se devaloka meM gye| metArya muni mehatara the lekina jJAna, darzana, caritra, kI sAdhanA se U~ce munivara kahalAte the| hAla hI meM aneka antyaja jaise bAbU jagajIvana rAma apanI vidyA, purUSArtha, samAjopayogI kAryoM se zreSTha pada para pahuMce, yahA~ taka ki DaoN. ambeDakara svataMtra bhArata ke saMvidhAna ke nirmAtAoM meM se eka tathA bhArata-ratna khlaaye| bhAratIya - saMvidhAna meM sabhI vyaktiyoM ko binA jAti pAMti ke, liMga-raMga, dharma, ke bhedabhAva ke, samatA kA adhikAra pradatta hai| jaina darzana meM prArambha se sarvadharma samabhAva rahA hai| yahA~ taka ki jIva - mAtra ke astitva meM samatA siddhAnta ko mAnyatA dI gaI hai| 04. brAhmaNa kula meM paidA hue jayaghoSa, jo pUrva meM svayaM hiMsaka-yajJa meM satat saMlagna the lekina kAlAntara meM indriyoM kA

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203/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra nigraha kara uttama jaina muni bne| unhoMne brAhmaNoM kI yajJazAlA meM vijayaghoSa ko yajJa evaM brAhmaNa kA sahI svarUpa batAyA "navi muNDi eNa samaNo na oMkAreNa bammaNoM, na muNi raNAvAsiMga kusacI reNa na tAvaso, samAe, samaNohoI-baMbhaceraMNa bmmnnoN| (u. sU 25/31) / muNDana karane se koI sAdhu nahIM bana jaataa| 'oma-oma' kA uccAraNa karane se koI brAhmaNa nahIM bntaa| na araNya vAsa se muni banatA hai athavA kuzavastra pahanane se tApasa banatA hai| samatA bhAva se hI zramaNa evaM brahmamacaryA se brAhmaNa banatA hai| 05. isa prakAra gautama gaNadhara jAti se brAhmaNa the lekina prabhu mahAvIra ke priya gaNadharoM meM eka the| jaina Agama adhikatara gaNadharoM kI jijJAsAoM se evaM tIrthaMkaroM ke upadezoM se paripUrNa hai| unhoMne sabhI sAdhakoM evaM sAmAnya janatA ko lakSya kara prazna kiye jinakA samAdhAna prabhu dvArA kiyA gyaa| jo gautama Age jAkara svayaM 'zruta-kevalI' hue| isI uttarAdhyayana sUtra meM zramaNa dharma kI Atmika maryAdAe~-kSAtra dharma kI bAhya maryAdAoM ke anurUpa mAnI ____06. jo sahassaM sahassANaM saMgAmeM dujjaejiNe egaM jiNejja appANaM esase prmojo| (u. sU. 9/41) jo yoddhA durjaya saMgrAma meM sahastroM-sahastroM zatruoM ko jItatA hai usakI apekSA jo kevala apanI AtmA ko jItatA hai usakI vijaya, zreSTha hai| isalie zraddhA ko nagara, kSamA ko burja evaM khAI, saMyama ko nagara-dvAra kI argalA, parAkrama yA purUSArtha ko dhanuSa, IyA-samiti ko usakI Dora jise satya se bAMdha kara mahAvratoM ke bANoM se karmakavaca ko bhedakara, vyakti svayaM para vijaya pAtA hai- saMsAra se mukta hotA hai|

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manuSya janma se nahIM karma se mahAna hotA hai/204 07. suttanipAta meM eka jagaha kahA gayA hai / kSatriya, brAhmaNa, vaizya, zUdra, caNDAla pukkasa sabhI samAna haiM yadi unhoMne dharmAcaraNa kiyA hai| isa prakAra pUrva vivecana ke AdhAra para yaha suspaSTa evaM pramANita hai ki jaina darzana vyakti-vyakti ke bIca jAti-pAMti Adi kAraNoM se bhedabhAva anucita, samajhatA hai| 'manuSya ataH janma se nahIM karma se mahAna banatA hai| ____08. phira bhI isakA yaha kadApi artha nahIM ki caurAsI lAkha yoniyoM meM manuSya bhava kI vizeSatA nahIM / vaha to hai hI jisake lie devatA bhI tarasate haiN| manuvagadUra vittao viNuva gaie mahavyaya sayalaM manuva gaddIe jjhANaM, maNuva gaddIe nnivvaannN| (dvAdazAMga anuprekSA , 2991) manuSya yoni meM hI tapa, mahAvrata, zIla, dhyAna, nirvANa, sambhava hai| indriya nigraha, uttama dasa-dharma, bAraha bhAvanAeM, paMca mahAvrata ahiMsA, acaurya, brahmacarya Adi evaM aSTa-pravacana-mAtAoM ke anusaraNa se, yAnI sAvadha karmoM evaM kaSAyoM se bacakara manuSya mokSa bhI prApta kara sakatA hai-binA jAti-pAMti ke bhedabhAva ke hara AtmA isa parAkrama ke lie svAdhIna hai| ___09. isa mahAna darzana ke uparAnta bhI vAstavikatAoM ko ojhala nahIM kiyA jA sakatA hai| jana-mAnasa meM jaina dharma bhI anya kI taraha eka sampradAya mAtra hai tathA unake bhItara ke phirakoM se mUrtipUjaka meM tristutika, caturtutika, digambara tathA anya meM sthAnakavAsI, terahapaMthI Adi Adi aneka paMtha haiN| jinameM vAstavika antara nAma mAtra hai| una saba meM mUlabhUta samatA hote hue bhI ekatA kI jagaha saMkIrNatA, asahiSNutA adhika dRSTigocara hotI hai| Atma-prazaMsA evaM pracAra kI bhUkha bar3ha rahI hai| jaisA dainika akhabAroM meM apane phoTo tathA pracAra pUrNa vijJApanoM se pratIta hotA hai| kucha maMdira-mArgI sAdhuoM meM dravya rakhane-rakhavAne meM muni

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205/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra ke lie sahaja saMkoca kI sImA lAMghI jAnA pratIta hotI hai| yahA~ taka ki pratiSThA yA tapa-utsava Adi karAne meM zrIsaMgha ke sAtha Aya meM bhAgIdArI mAMgI jAne kI bhI kAphI heya rahI, vizvasanIya carcA hotI rahI hai| vItarAga dharma evaM mukti patha ke sAdhuoM ke nAma to uttarAdhyayana evaM AcAraMga meM nirdhArita maryAdAoM se hI samujjavala hogaa| parigraha pApa hai use chor3ane ke lie hI ve virata bane haiN| 10. isI prakAra zrAvakoM meM bhI jainatva ke saMskAra kSINa ho rahe haiN| svAsthya, Atmadarzana, susAhitya, Agama, vAcana, zravaNa, manana meM Ama zrAvaka kI abhirUci vikasita nahIM hai| bhoga-pradhAna sabhyatA kI cakAcauMdha meM pazcima ke vicAroM ke cithar3e, apanAne meM zobhA samajhI jA rahI hai, isalie jahA~ pazcima meM dArU-mAMsa bhakSaNa ko chor3anA, sabhyatA kA cinha mAnA jAtA hai vahAM unakI ina purAnI AdatoM ko hamAre mukhyataH kucha bhramita yuvakoM, dvArA apanAnA gaurava pUrNa samajhA jAtA hai| "To be vegetarian is to be civilized" - H.G. Wells. "zAkAhArI bananA sabhya bananA hai|"- eca.jI. vails| * "If I were an ommipotent despot, I would have arranged such a state of affairs with my subjects, as to ban use of fish, fowl meat, intoxicants, from the face of earth." George Bernard Shaw. .."yadi maiM sArvabhoma zakti sampanna zAsaka hotA, to merI prajA meM aisI vyavasthA karatA ki pRthvI se macchI, murge, mAMsa, mAdaka, dravyoM ke upayoga kA sarvathA niSedha krtaa|"- jorja bnaarddshaah| ___ aparimita parigraha karane meM pApa hai, kaSAyapUrNa AcaraNa hai| nikAcita karma bandhana hai, parantu jaina dharmAvalambI bhI parigraha meM Amataura para kisI anya jAtiyoM se kama pratIta nahIM hote| mAno jainatva kA una para kucha bhI asara nhiiN| vyakti sArI umra, dhana

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manuSya janma se nahIM karma se mahAna hotA hai / 206 ikaTThA karane meM lagA deNge| jaise jIvana kA eka mAtra lakSya yahI ho / viDambanA yaha hai ki prApta dhana ko ve bhoga nahIM sakate / naye kI tar3apa banI rhegii| isa udher3a buna meM paramAtmA kA smaraNa yA usake kAma nahIM ho paayeNge| bAIbila meM kahA hai, "kubera kI pUjA karane vAle paramAtmA ko nahIM pUja sakate | dhana ke prema vaza dIna-hIna kI bhI sevA nahIM kara sakate, phira bhI mauta ke eka jhaTake se vaha dhana yahIM chUTa jAegA " / rojamarrA ke vyavahAra meM saralatA, satyatA, nirmalatA kI jagaha makkAratA, ADambara dikhAvA yahA~ taka ki asatya evaM chala kapaTa pUrNa AcaraNa bhI chA rahe haiN| Aja bhI ahiMsA ko mAnane vAle zAkAhArI samAja jaise khAtI, ghAMcI, brAhmaNa Adi haiM / samasta jaina cAhe ve zvetAmbara, digambara, agravAla, osavAla, poravAla, zrImAla, pAlIvAla hoM unameM bhI vivAha - sambandha, apavAda haiM / yahA~ taka ki osavAla samAja meM bhI DhAMiyA, pAMcA, dassA, bissA kI bAta aksara gAI jAtI hai / zAdI-vivAha ke dikhAve, samAja vinAzI vyaya, jaise hajAroM logoM ke bhoja, zAmiyAnA, kAlIneM, rozanI kI zAna-zaukata, bhArI daheja prathA, vara - vikraya Adi jitane kama kiye jAveMgeM, sAmUhika vivAha hoMgeM, utanA hI samAja meM prema kI pratiSThA bddh'egii| samAja, g2arIba ke lie jAna levA na banakara paropakArI bnegaa| jIvana ke pratyeka vibhAga evaM kArya para jaina saMskRti kA prabhAva par3e jo saMyama evaM vItarAga-bhAvanA para AdhArita hai jisase ki manuSya janma se nahIM karma evaM purUSArtha se mahAna bane / tathA rASTroM meM zAMti, ahiMsA evaM aparigraha se loka-kalyANa ho, tabhI prabhu mahAvIra kA dharma- jaina jAti mAtra kA dharma na hokara, jana jana kA yAnI ' mAnava dharma' hogA /

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susaMskAra-anekAnta dRSTi se saMskAra nirmANa na kevala AnuvAMzika guNoM (jInsa), jo hameM apane mAtA, pitA yA dAdA, dAdI, nAnA, nAnI Adi se prApta hote haiM, para nirbhara haiM, varan hamAre lAlana-pAlana, zikSA, gurujana, mitra maNDalI, sAmAjika, rAjanaitika evaM dhArmika-pariveza para bhI AdhArita hote haiN| unake antara-srota sAmAnyataH hamArI ve puSTa dhAraNAaiM, bhAvanAe~ evaM AsthAe~ haiM, jo tarka se adhika mahatvapUrNa haiN| aksara adhikAMza loga unhIM tarkahIna galata mAnyatAoM meM jIte haiM evaM galata tarka se puSTi bhI karate haiN| lekina yaha bhI satya hai ki kaI bAra bacapana meM hI mAtR-pitR bhakti, deza bhakti, vIratA, uttama caritra evaM naitika zikSaNa ke aise sundara bhAvanAtmaka saMskAra (sentiments, emotions) baccoM meM mukhyataH mAtAoM dvArA de diye jAte haiM, jo unakI amUlya nidhi jIvana paryanta bana jAte haiN| chatrapati zivAjI meM aise saMskAra mA~ jIjAbAI evaM mahAtmA gAMdhI meM unakI mA~ putalI bAI ke dvArA dhArmika pariveza meM diye jo iMglaiNDa jAne ke pUrva jaina sAdhu zrI becaradAsa jI dvArA diye gaye vrata madya, mA~sa, parastrI tyAga rUpa meM ubhare, isa meM AnuvAMzika guNa eMva prArambhika jIvana ke vAtAvaraNa donoM kA paraspara yoga spaSTa hai| zreSTha upayukta vAtAvaraNa aksara adhUrA raha jAtA hai, jaba anuvAMzikatA anupayukta ho| paMcataMtra kI gIdar3a kI kahAnI yathArtha sAbita ho jAtI hai ki gIdar3a kA baccA zera kI mAMda meM palakara, zera zAvakoM ke sAtha bar3A hokara bhI, gIdar3oM ke jhuMDa kI AvAja "hukkI hU~ , hukkI hU~, " sunakara unake sAtha bhAga jAtA hai| aise hI juArI, aparAdhI, dhUrta, cora, alpa buddhi vyasanI-parivAra meM janme

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susaMskAra anekAnta dRSTi se/208 vyakti ko acchA vAtAvaraNa milane para bhI usake janmajAta saMskAra usa para hAvI ho jAne kA aMdezA rahatA hai| jarA sA aisA maukA milate hI saba kucha maTiyA meTa ho sakatA hai| manovijJAna, AnuvAMzikatA ko, yA prANI zAstra aMtaH strAvI graMthiyoM kI kriyAoM ko, inakA kAraNa mAnakara iti zrI kara letA hai, jabaki jaina darzana isase adhika jar3a taka jAtA hai| kyoM koI vyakti yA koI jIva nirbuddhi, ajJAnI, adharmI, pApI, kubuddhi, alpabuddhi hotA hai yA isake viparIta samyak jJAna, darzana, caritra yukta hotA hai| jaina darzana kA spaSTIkaraNa hai- jJAnA varaNIya karma bandhana karane se yAnI pUrva bhava yA isa bhava meM gurujana, jJAna evaM usake sAdhanoM kI avajJA yA virAghanA karane, karavAne yA anumodana karane se aise karma bandhana kara, vaha usakA phala bhogegaa| isI prakAra vItarAga bhagavAna deva AcArya unake prarUpita dharma dezanA kA ajJAnavaza yA svArthavaza atikramaNa va niMdA karane kA phala use avazya bhoganA pdd'egaa| kAma, krodha, mAna, mAyA lobha ke anaMtAnubaMdhI ati ghora karma kara hiMsA, asImita parigraha yA bhoga-vilAsa meM jIva lipta hone para usakA pariNAma bhI mohanIya-karmodaya ke sAtha-sAtha use milegaa| dhana sampadA, zakti, jJAna sabhI sAmarthya milate hue bhI kisI ke kaSTa nivAraNa hetu dAna yA paropakAra meM kiMcita mAtra bhI tyAga na kara sake, yaha antarAya karma kA udaya hai| isake viparIta saba avasara hote hue bhI kisI ko koI lAbha prApta na ho, svapnavat ho jAye, yaha bhI usake ina karmoM ke udaya kA kAraNa hai| karmoM kI yaha antahIna zrRMkhalA calatI rahatI hai jaba taka vaha svayaM coTa khAkara jAgRta na ho, yA guru preraNA se svAdhyAya, sAmAyika, parISaha jaya, (kaSTa sahana) bAraha anuprekSAe~ jaise-anitya, azaraNa, azuci, anyatva, saMsAra, loka, Azrava, bandha, saMvara, nirjarA, bodhi durlabha evaM mokSa bhAvanAoM na bhAve, bAraha tapa-anazana,uNodari, vRtti saMkSepa, rasa-tyAga, pratisaMlInatA (ekAMtavAsa), prAyazcita, vinaya,

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209/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra sevA, svAdhyAya, pratikramaNa(parityAga) dharma-dhyAna,zukla-dhyAna na kre| - vrata hamAre lie surakSA kavaca haiM, jo hamAre saMskAroM, ahiMsA, satya, acaurya, aparigraha, saMyama (brahmacarya), mArdava (abhimAna rahita honA), Arjava (niSkapaTa honA, sarala bananA), zauca (lobha mala se dUra rahanA), Upara varNita tapa Adi ko sambala dete haiN| ina parIkSAoM meM khare utarane para anupama daivika-lAbha milatA hai| madya, mAMsa, parastrI tyAga, Azrama ke saMyamita jIvana, kaSTa, sahiSNutA evaM tyAga ke vratoM ke phala svarUpa gAMdhI bhArata ke rAjanaitika ahiMsAtmaka Andolana ke agraNI bne| satyAgraha kA vikAsa kara bhArata ke hI nahIM samasta mAnava jAti ke sahastrAbdI purUSa (Man of Millenium) bne| yahA~ taka ki unakI Atma-kathA-'mere satya ke prayoga', bhAvI pIr3hiyoM ke lie susaMskAra nirmANa kI eka jIvanta pustaka, anupama dena bana gii| unake dvArA saMsthAoM ke susaMcAlana ke lie vidhivat lekhA-jokhA rakhanA evaM apane acche svAsthya ke rahasya kA zreya evaM bacapana meM bacata hetu kharca kA pUrA hisAba rakhane evaM paidala 8-10 kilomITara pratidina ghUmanA batAyA - pratyeka vyakti apane apane dharAtala para deza, kAla, kSetra, svabhAva se prabhAvita hotA hai| inameM vyaktitva vikAsa ke lie bAhya paristhitiyoM kA anukUla evaM pratikUla hone ke sAtha sAtha Atma bhAvanA adhika preraka banatI hai| mere bAlyakAla se merI sarala, karUNAmayI devI mA~ se, buddhimAna mAmAjI se, sAhasI bar3e cAcAjI se, maiM ina saMskAroM se prabhAvita huA huuN| bacapana meM hI mukhyAdhyApakajI ne 'sadA satya bolane kA vrata' diyA tathA sevAkAla meM AcArya zrI tulasI neM, "kisI se saudA bAjI na karane kA vrata" diyaa| ina donoM ko maiMne lagabhaga acchI taraha pAlana kiyaa| mere pitAjI kucha vahamI pati evaM kAphI niSkriya prakRti ke the| unase viparIta banane hetu maiM adhika udyamI, vidyA premI evaM eka

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susaMskAra anekAnta dRSTi se/210 hada taka sAhasI bananA cAhatA rahA huuN| isalie gAMdhI, neharU vinobA, vivekAnaMda ke jIvana kA tathA gItA evaM jaina darzana kA vidyArthI AjIvana banA rahA huuN| isa prasaMga meM jaba maiM AThavIM kA kuzalAzrama meM vidyArthI banA taba kulapati divaMgata zrI devIcanda jI zAha ne eka bAra jahAM parIkSA meM kakSA meM prathama Ane ko sarAhA, dainika jIvana vyavahAra para bhI TippaNI kI ki 'bAta-bAta meM bigar3anA acchA nahIM', unakI isa sIkha ko bhI AjIvana dhyAna meM rkhaa| eka bAra hAla hI meM zAMti niketana bAlotarA meM vyAkhyAna dene padhAre zrI devIcanda jI ne, zAlA nirIkSaNa ke samaya atyanta sApha sutharI skUla ke pharza para eka kAgaja kA choTA Tukar3A par3A dekha, use uThA liyaa| jise dekha hama vismita hue tathA ise anukaraNIya maanaa| vrata pAlana, satya vrata va anya uparokta varNita vrata evaM saMskAra nirmANa kA suphala mujhe bhI mere jIvana meM pratyakSa anubhava huaa| kaoNleja jIvana ke prathama cAroM sAloM meM AndhrA, guMTura hindU kaoNleja meM, mujhe sucaritra,sucAla-calana evaM vyavahAra kA zreSTha purUskAra satat prApta huaa| meriTa meM vizva vidyAlaya meM tIsarA sthAna milaa| pratiyogitA parIkSA meM saphalatA ke sAtha sevAkAla niSkaMTaka bananA, adhika upayogI rhaa| isa bAta kA saMtoSa hone ke sAtha isakA vizeSa kAraNa "satya", "mArdava evaM Arjava " bhAvanA ko detA huuN| ___koI bhI suMskAra ke lie jaise vidyArjana ke lie vinamratA, guru ke prati samarpaNa bhAva aura svayaM ko saccA vinamra vidyArthI mAnanA anivArya samajhatA huuN| sAtha hI satat jAgarUkatA Avazyaka hai| vinobA bhAve ne gItA pravacana meM kahA hai zivajI para gaMgA kI eka eka bUMda giratI hai usakA mahatva yaha hai ki suMskAra hI hamAre mana-maMdira meM jIvana meM aave| kinhIM galata mitra, svajana se koI burAI, gAlI, avinaya, burI Adata na Ane paave| namanIyatA yAnI guNa grAhakatA (Receptivity) ke dvArA hI sabase evaM sarvatra sIkhA jA sakatA hai| zeksapIyara ke anusAra, "Books

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211/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra in running brooks and sermons in stones", upalabdha haiN| kucha vyaktigata ullekha, sAmAnya vyaktitva vikAsa, jo chAtroM ke lie hitakara ho, usa uddezya se satya kathana rUpa meM hI kiyA gayA hai phira bhI kSamya huuN| maiM nizcita rUpa se mAnatA hU~ jaise kRta kArya kA phala nizcita hai usI prakAra vinaya vAna ko hI vidyA nasIba ho sakatI hai| - prabhu mahAvIra ne kahA hai ina nimna kAraNoM se vidyA nahIM AtI, - "thambhA, koha, pamAeNaM, rogeNA'lassa eNa"- arthAta abhimAna, krodha, pramAda (karane yogya na karanA evaM akaraNIya ko karanA) roga evaM Alasya / vAstava meM eka abhimAna se zanaiH zanaiH zeSa sabhI avaguNa A jAte haiN| hamArI tucchatA hameM abhimAnI banAve taba mahApurUSoM kI upalabdhiyoM ko nihAreM, tAki hama vinamra bana skeN| __isa vinamratA ke guNa ke AdhAra para hI hama adhika jJAnI, vyApaka dRSTikoNa vAle, udAra-hRdayI, prajAtAMtrika bana, dharmAndhatA, kaTTaratA, aMdhavizvAsa, svecchA-cAritA, hiMsA, barbaratA, bhraSTAcAra aura naitika patana ke abhizApa se mukta ho skeNge| guNa-grAhI banane kI bhAvanA isakA AdhAra hai| anyathA dambhI, ajJAnI tAlibAna baneMge jinhoMne hajAroM varSa purAnI saMsAra kI anupama kalAkRtiyoM evaM zAMti kI dharohara buddha-pratimAoM kA tathA vizva-vyApAra-kendra kA visphoTa kara antataH svayaM aphagAnistAna kA vinAza krvaayaa| ___ aMta meM ucita vAtAvaraNa se saMskAra nirmANa se bhinna AcArya rajanIza kA yaha kathana bhI nakArA nahIM jA sakatA ki, "koI pitA, gurujana yA mahAjana kisI putra, chAtra yA saMrakSaNa prApta vyakti ko apanI pratikRti (image) meM DhAlane kI bhUla na kareM kyoMki hara jIva eka svataMtra vyaktitva hai, use apanA satya svayaM khojanA hai"| gurudeva Tegaura ke zabdoM meM, "The traveller has to knock at every alien door to reach his own". gurujana, zubhaciMtaka, kevala sAkSI bhAva se arthAta binA rAga, dvaiSa kSobha ke, use patha dikhA sakate haiN| yAtrA use svayaM karanI hai|

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sAmpradAyikatA jaba dhArmika saMkIrNatA, kaTTaratA, eka alagAvapana kI ugra asahiSNutA para pahu~catI hai, vahI sAmpradAyikatA hai| udAharaNArtha dhArmikatA jaba hindutva ke nAma para musalamAnoM ko eka 'alaga rASTravAdI jAti' samajhe yA isake viparIta musalamAna hinduoM ko bhI isI taraha pratikUla samajhe taba yaha donoM prakAra ke dharmAvalambiyoM kI ghora sAmpradAyikatA hogii| bhArata kA vibhAjana isI sAmpradAyikatA kA ghAtaka pariNAma hai| sAmpradAyikatA kA viSa rAjanIti evaM AMtakavAda ke saMkhiyA-jahara meM ghulakara aura adhika bhayAvaha ho jAtA hai| choTe stara para vibhinna dharmoM ke anekAneka paMtha, sampradAya jaba alaga-alaga mata vizeSa para bala dete haiM taba aura choTe agaNita sampradAya bana jAte haiN| jaba taka ve kisI vizeSa dhArmika vicAra kI bhinnatA vaza alaga sampradAya gaThana karate haiM, vaha vaicArika svataMtratA kA dyotaka hai| jo udAravAdI hindU dharma yA isa deza ke anya udAravAdI dhArmika-paramparA ke anukUla hai| "bhArata ke vibhinna sabhI dharma raMga biraMge guladaste kI zobhA haiM, chaTA haiM, dharmoM kI mUla ekatA jo adhyAtma kI nIMva hai, usame vibhinna sampradAyoM kI anekatA hai, vibhinna sampradAya sahiSNutA evaM saha-astitva, vividhatA evaM vaicitrya kA sundara anUThA bAga hai|" svAgata yogya hai| kyoMki jahAM para vaha ekarUpatA kI nIrasatA se pare hai vahIM para vyaktitva ke vikAsa ke lie, vyavasAyoM kI vividhatA ke liye evaM vibhinna vicAra-dhArAoM ko panapAne ke lie prajAtaMtra ke vikAsa ke lie vividha zaktiyoM ke pracura yogadAna ke lie yaha samanvaya

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213 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra evaM anekAMta vAdI dRSTikoNa, rASTrIya evaM antararASTrIyatA ke lie viziSTa yogadAna vAle hone se 'parasparograhoM jIvAnAma siddhAnta' anusAra ati upayogI hai| bhArata meM bhAratIya saMskRti inhIM mUla AdhAroM para pracura samaya taka panapI hai| vaidika-kAla, yahA~ taka ki pUrva - vaidika - kAla, 'mohanajodar3oM evaM kAlIbaMgA kI sabhyatA ke samaya se samanvaya hotA rahA hai| AryoM ke prakRti-pUjana, vaidika sabhyatA, rAmAyaNa, mahAbhArata, upaniSada, gItA, jaina-Agama, bauddha graMthoM - sabameM adhyAtma ke Adarza - ahiMsA, saMyama, tapa evaM naitika mUlya rahe haiN| isameM vaiSNava, zaiva, mAtRzakti, devAsaka, AdivAsI, jaina, bauddha, sikha sabhI apanI apanI mAnyatA rakhate hue bhI zAMti evaM sadbhAva se rahe haiN| inameM dhArmika kaTTaratA evaM anudAratA, ghRNA, hiMsA, pratizodha nahIM hai| yUropa kI taraha yahA~ dIrghakAlIna dhArmika yuddha nahIM hue / sampradAya mAtra pUjA evaM vyaktigata rUpa se zraddhA kA viSaya rahA / sAmpradAyika sauhArda banA rahA / bhAratIya itihAsa ke aMtarAla meM madhyayuga meM isa sthiti ko bar3A jhaTakA lgaa| islAma jo zAMti evaM bhAIcAre kA dharma thA AtatAyiyoM, kaTTaravAdi, lUTeroM evaM adhinAyakavAdI zAsakoM ke hAthoM jaise mahamUda gajanavI, gaurI, taimUra, auraMgajeba Adi dvArA tega, talavAra evaM tAkata ke bala para dharmaparivartana, rAjya vistAra evaM dhanopArjana kA sAdhana banA / aMgrejoM ne bhI 'phUTa DAlo evaM rAjakaroM, kI nIti ke dvArA sAmpradAyikatA ukasAne kA kArya kiyA / pAkistAna banAne ke lie jinnA dvArA 'DAirekTa ekzana' bar3e paimAne para 16 agasta 1946 ko sAmpradAyika daMge, hiMsA ke rUpa meM karavAye gaye jisase akele kalakattA meM eka hI daMge meM chaH hajAra loga mare, aneka ghAyala hue| yaha silasilA isa kadara baDhA ki

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sAmpradAyikatA / 214 pAkistAna na banane kA koI vikalpa na rahA / vibhAjana mAnanA pdd'aa| sAmpradAyikatA kA viSa phira bhI isa dvirASTra hindU alaga, evaM muslima alaga, siddhAnta meM bar3hatA gayA / vibhAjana ke samaya donoM ora khUna kI holI khelI gii| lekina pAkistAna ne jo isI siddhAnta para banA thA vahA~ kI hindU AbAdI ko adhikAMzataH nikAla bAhara kiyaa| isI atyAcAra evaM asahiSNutA evaM bhedabhAva ke kAraNa pUrvI pAkistAna ne urdU na apanAkara baMgalA - bhASA ko apnaayaa| aMtataH pAkistAna hI usI kA duzmana bana gayA / jisakI sainya zakti evaM pAzavikatA kI pratikriyA svarUpa pAkistAna se baMgalA deza alaga ho gyaa| pAkistAna jo banane ke samaya vizva meM dUsarA bar3A islAmika rASTra thA tIsare nambara para muslima rASTra jana saMkhyA meM A gyaa| bhArata kI dharma-nirapekSatA ke phalasvarUpa Aja muslima janaMsakhyA meM vaha vizva meM dUsare nambara para hai| svayaM pAkistAna bhArata kI isa tulanA meM pIche hai| iNDonesiyA ke alAvA pAkistAna meM bhI ziyA sunnI aura ahamadiyA- muslima sampradAya hote hue bhI eka dUsare ke virodhI haiM, ahamadiyoM ko to 'nApAka kAphira' taka mAnate haiM / dUsare sampradAya. jaise IsAiyoM dvArA kI gaI islAma ke virUddha sAmAnya tArkika TippaNI ko bhI gahana doSa yA mauta ke pharamAna yogya samajhA jAtA hai| aise kAnUna banAye haiM jise anya dvArA "niMdA blAsaphemI" (Blasphemy Act) kahA jAtA hai / durbhAgya yaha hai ki bhArata vibhAjana ne tathA pAka kI phirakA - parastI satat bhArata virodhI evaM vaimanasya kI nItiyoM ne yahA~ kI sAmpradAyika pArTiyoM, saMgaThana jaise ziva senA, vizva hindU pariSada, baMjaragadala, Ara. esa. esa. yahA~ taka ki purAne janasaMgha ke naye rUpa bI. je. pI. bhI kamobeza muslima samAja dvArA unake virodhI samajhe jAte haiN| isI prakAra jaise mohammada, lazkare-toyabA, hurriyata, muslimalIga pAka himAyatI evaM pakke sAmpradAyika saMgaThana haiN| yahA~ taka ki prathama tIna saMgaThana

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215/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra AMtakavAdI evaM deza ke aura vibhAjana ke pakSadhara haiN| samaya-samaya para deza meM bama kAMDa, godharA kANDa, ke jimmevAra haiM evaM pratikriyA meM besTabekarI evaM gujarAta meM zarmanAka sAmpradAyika daMge hue| sAmpradAyika daMgoM se azAMti kI mAMga karane vAlI sAmpradAyikatA ne AMtakavAda kA varSoM taka sahArA liyaa| kazmIra meM isI sAmpradAyikatA ke tAMDava ne vahA~ ke tIna lAkha paMDitoM ko apane hI deza meM dazAbdhiyoM se zaraNArthI banA diyaa| sattara hajAra se adhika mauta ke zikAra hae, lAkhoM ghAyala hue| pAkistAna ne AtaMkavAda ko rASTrIya nIti ke rUpa meM do tIna dazAbdiyoM se apanAyA jisakA duSprabhAva narasaMhAra rUpa meM use bhI svayaM bhoganA par3a rahA hai| hiMsA pratihiMsA kA daura thama nahIM rhaa| yaha saMkucitatA kI mAnasikatA rASTranIti banAne kA sahI AdhAra nahIM bana sktii| .. antararASTrIya stara para bhI kaTTaratAvAdI islAmika saMgaThanatAlibAna kA svayaM amerikA ne aphagAnistAna meM rUsa ke virUddha upayoga kiyA, ghAtaka zastroM se use laisa kiyaa| ve sainya prazikSaNa dekara aphagAnistAna vAsiyoM ke lie abhizApa bne| jaba tAlibAniyoM ko vahAM se khader3A gayA ve bhasmAsura kI taraha AtaMkakArI osAmAbina lAdena saraganA ke adhIna svayaM amerikA, yUropa ke lie pramukhataH evaM bhArata ke lie evaM kucha hada taka rUsa, cIna Adi sAre vizva ke lie AtaMka bana gye| pAkistAna ne puna: sAmpradAyika evaM adhinAyakavAda ke prabhAva meM aphagAnaAtaMkakAriyoM jaise mohammada-evaM lazkare-toyebA meM antara kara amerikA virodhI pAMca sau AtaMkakAriyoM ko to amerikA ko sauMpA hai jabaki bhArata virodhI eka bhI AtaMkakArI ko nahIM sauMpA hai| amerIkA bhI isa nIti para mauna hai| vAstava meM AtaMkakArI sabhI saMgaThana sAre vizva ke lie khatarA hai| 'vizva vyApAra kendra' nyUyArka evaM peMTAgana bhavanoM ko dhvasta kara alakAyadA ne sAre amerIkA jaise mahAzakti zAlI deza ko

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sAmpradAyikatA/216 avAk kara diyA, jinameM lagabhaga tIna hajAra vyaktiyoM kI mauta evaM caMda minaToM meM, 90 araba DaoNlara kI sampatti svAha ho gii| Aja kadAcitta unake pAsa e.kyU.khAna, jaise pAkistAna ke paramANu pitA kI kRpA se evaM anya strotoM se aura adhika vinAzaka evaM jana saMhAraka aNu hathiyAra upalabdha haiN| ____ isI bhaya ko bhar3akAkara rASTrapati buza punaH rASTrapati cuna liye gaye lekina obAmA tatpazcAt isalie rASTrapati bana sake ki bhaMyakara hiMsA, narasaMhAra evaM gahana khojoM ke bAda meM irAka me mahAvinAzakArI (weapons of mass destruction), hathiyAra aNu, paramANu astra nahIM mile| vahA~ paiTrola ke lAlaca meM AtaMka evaM bhaMyakara zastra rakhane kA bahAnA banA irAka ke yuddha meM amerIkA kA vipula dhana jana kA svAhA huaa| isIlie naye rASTrapati obAmA bhI aphagAnisatAna meM ina kaTTara- paMthiyoM ko pAka ko vipula vittIya evaM sainika sahAyatA dekara naSTa karanA cAhate hue bhI apane mitra rASTroM ke sahayoga ke uparAnta bhI mukhyataH pAkistAna kI dogalI-nIti se uddezya meM saphala na ho ske| udhara amerIkI nAgarikoM ne isa vittIya-kSaraNa kA evaM apane sainikoM ke bar3e paimAne para hatAhata hone kA ghora virodha kiyaa| yahI mitrarASTro kA hAla huaa| ataH dubArA rASTrapati banane kI cAha meM pAkistAna kI bhUmi aura bAda meM sainya chAvanI ke nikaTastha hI bahuta bar3I koThI meM raha rahe hai osAmA bina lAdena kA patA lagAkara amerikA ne ikatarphA kAryavAhI kara use Dhera kara diyA phira bhI obAmA ne aphagAnistAna se san 13-14 taka mitra rASTroM sahita palAyana hI ucita smjhaa| vizva vyApI maMdI bhI eka aura kAraNa hai mukhyataH pUMjIvAdI dezoM meN| Izvara hI jAne yuddha, gRhayuddha, ghora AMtakakArI bhaMyakara zastradhArI saMgaThanoM dvArA amerIkA evaM mitra rASTroM ke isa taraha palAyana ke bIca aphagAnistAna kA kyA hasra hogA? Aja jo janataMtra kI lahara madhya eziyA ke lagabhaga sabhI deza jaise mizra, yunisiyA, aljIriyA, sIriyA yahA~ taka ki

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217 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra pAkistAna meM phaila rahI hai, usase 'aphagAnistAna' kucha rAhata pA sakegA, yaha saba anizcita hai / prazna hai kyA aisI sAmpradAyika, saMkucita, asahiSNutA evaM AtaMkakArI gatividhiyoM kA uttara, aura 'prakhara hiMsA' hai yA zAMti pUrNa sahaastitva, dharmanirapekSa ahiMsaka nItiyoM evaM prajAtaMtrIya praNAlI kA vizvavyApI pracAra-prasAra va anuzIlana ? isa saMkrAmaka avasthA meM kadAcit saccAI evaM ImAnadArI pUrvaka sabhI mahAzaktiyoM vAle bar3e dezoM kA donoM kA samyag samanvita prayAsa evaM prayoga hI isakA nidAna hai|

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nazAmukti zivira eka anubhava pUrva bAlacaroM evaM gAIDa-saMgaThana-saMsthAna, jodhapura jo hamArI saMsthA hai kI ora se jodhapura ke nikaTa hI lUNI kSetra meM pavitra rAjArAma Azrama ke saujanya se bAraha dina kA nazA-mukti-zivira dinAMka 04-10-1993 se 15-10-1993 ko lagAyA gayA, jo zata-pratizata saphala rhaa| usase prApta anubhavoM kA nicor3a sarva sAmAnya ke hitArtha nimna diyA jAtA hai| isa zivira meM 21 amalaciyoM kI mAnasika evaM zArIrika cikitsA,manovijJAnika cikitsA vibhAga,nava-adhyayana-aspatAla jodhapura ke kuzala anubhavI vibhAgadhyakSa kI dekharekha meM kI gii| ___ zivirArthI svataH athavA svayaM sevI saMsthA evaM sthAnIya prerakoM ke prayAsoM se Aye aura lAye gaye the ataH moTe rUpase isa kSetra ke isa naze ke Adi logoM ko pratinidhi namUnA mAnA jA sakatA hai kyoMki Ane vAloM meM se jAti umra, yA anya kisI sAmAnya kAraNa se chaMTanI nahIM kI gaI thii| .. 1. nazA sevana karane vAloM meM 28 se 40 varSa kI umra ke pacAsa pratizata loga the| itane adhika yuvAvarga ke loga aphIma ke nazebAja honA gaharI cintA kA viSaya hai| zeSa 41 se 60 varSa kI umra vAle the| jo yuvA avasthA meM hI isa naze ke Adi ho gaye the yA lagabhaga 5 se 10 varSoM se isa lata ke zikAra haiN| kalpanA kI jA sakatI hai ki yadi ise zIghra na chor3A jAye to apane svAsthya ke adhopatana ke sAtha

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219/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra samAja ke anya kitane aura yuvAoM ko apane isa vyasana kA zikAra kreNge| 2. vizvasta sUtroM se vidita huA hai ki isa kSetra ke kaI gAMvoM meM 30 pratizata vyasanI haiN| mogar3A gAMva jo jodhapura se kevala 14 kilomITara dUra rAjamArga para sthita hai, vahA~ isase bhI adhika pratizata vyasana ke Adi batAye gaye haiN| zivarArthI anya gAMva lUNI, satalAnA, sAlAvAsa, se Aye / ina sabhI evaM AsapAsa ke anya gAMvoM meM bhI bahutAyata se aphImacI haiN| jinheM Adata ke kAraNa pratidina AdhA taulA yA kucha kama yA isase bhI adhika taulA aphIma sevana karanI par3atI hai| hajAroM kI saMkhyA meM aise loga abhI isa kSetra meM haiN| jahA~ mANakalAva Adi ke prayAsa se isa dizA meM sarAhanIya kArya kiyA gayA hai| vahA~ samasyA abhI surasA ke mu~ha kI taraha khulI huI hai| bhArata meM nazAgrasta logoM kA ausata 1 pratizata hai, vahA~ isa abhizapta kSetra meM yaha purUSoM meM ausata bIsa guNA yA adhika ho skegii| sarvekSaNa se aura nizcitatA aayegii| svataMtra bhArata meM yahA~ ke logoM kI sthiti eDsa kI bImArI kI taraha hRdaya dahalAne vAlI hai| lAla cIna hone ke . pUrva cIna aphImaciyoM kA deza kahalAtA thaa| kisa prakAra unhoMne isa burAI para kAbU pAyA unase avazya hI kucha sIkhA jA sakatA hai| 3. zAyada saba ko vidita hogA ki aphIma ke Adi loga rUgNa, pItavarNa, nisteja, kamajora, anizcita mAnasa, asthira-prakRti evaM kaI bImAriyoM se grasta pAye jAte haiN| aksara unameM kSaya roga grasta, kabhI hRdaya rogI Adi bhI milate haiN| yadi ye aniyaMtrita rahe to dUsare vyasana-dhumrapAna, adhika cAya sevana ke sAtha, anya naze pate jaise hIroIna, libriyama, kampoja kA sevana bhI bar3ha sakatA hai| bhArata vaise bhI mAdaka vastuoM jaise benjoDIenapAInsa, menDreksa, bArbereTsa

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nazAmukti zivira eka anubhava/220 brAunazugara kA bar3A bAjAra bana rahA hai| Azcarya nahIM sthAnIya netAoM dvArA isa kSetra meM banAye jAne vAle menDreksa ke avaidha kArakhAne pakar3e gaye haiM evaM isase prerita vyAbhicAra ke doSI raMge hAthoM pakar3e jAne para katla ke jurma meM jela meM 4. isa kSetra me Azcarya hai, varSoM se aphIma taskarI kA avaidha vyApAra khulakara ho rahA hai| yaha Ama carcA hai ki taskara jIpa bharakara aphIma cittaur3a se lAte haiN| inheM rAjanItika saMrakSaNa kadAcita prApta hai| inake sambandhI rAjya ke rAjanIti meM ucca pada para rahe haiM, kaI kvIMTala meM aphIma taskarI kara usameM pazuoM ke khAne kA gur3a, tathA U~Ta kA mUtrAdi milAkara usakI mAtrA lagabhaga caugunI yA adhika kara lenA batAyA jAtA hai| isa apamizrita mAla kI rITerlsa ko kiloM meM tathA ve apane stara para ghara ghara aise aphImaciyoM ko lagabhaga paiMtIsa yA adhika rUpaye tole ke maMhage mUlya para becakara lAbha kamAte hai| kAza nAgarika- pulisa-prazAsana, aba bhI isa ora vizeSa dhyAna dekara doSiyoM ko daMDita kreN| 5. isa lata ke zikAra loga aphIma prApta karane ke lie unake jIvana stara kI tulanA meM kaI jyAdA vyaya karate haiN| ye atyanta dayanIya sthiti ke loga hote haiN| maine svayaM prayAsa kara do-tIna anusUcita jAti ke vyavasayiyoM ko aphIma mukti ke lie prerita kiyA jo TUTe phUTe chapparoM meM dayanIya sthiti meM sAlAvAsa meM rahate the, jinake parivAra meM nirAzA kA aMdhakAra thaa| jaba gyAraha dina cale zivira samAroha meM inhoMne bhI anya ke sAtha utsAha pUrvaka bhAga liyaa| niHsandeha aisA lagatA thA ki ve sabhI 10-10 varSa yuvA ho cuke haiN| unameM AzA kI muskAna thI, zarIra meM zakti thI evaM mukha para oja thaa| mana evaM dimAga se svastha, sthira evaM saMkalpavAna the| kahate hai amerIkA meM hIroIna sevana karane para

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221/ jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra jo kharca hotA hai vaha bhArata meM sampUrNa bajaTa rAzi se adhika hai / nizcaya hai ina garIba aphImaciyoM kA kharca bhI apane parivAra kI anya satata kharcoM ke bajaTa se adhika hai| eka nazA dUsare naze ko janma detA hai, nadI ke kagAra ke vRkSa girate jAte haiN| ataH samaya rahate cetanA paidA ho| 6. zivira dvArA cikitsA eka Adarza paddhati hai jisase unameM paraspara saMbala milatA hai| eka sAmUhika sunizcaya se sabhI ota-prota hote haiN| dukha-sukha meM sAtha milatA hai / sAmUhika sevA se bhI una para vAMchita prabhAva par3atA hai| jina kSaitriya kampAunDara, adhyApaka evaM Azrama ke svayaM seviyoM tathA hamArI saMsthA ke logoM dvArA unakI saMbhAla, davAIyoM se cikitsA, sevAsuzruSA kI, usase ve prabhAvita hue binA nahIM raha skte| jinakI cetanA kuMThita ho gaI, rUgNa ho gaI vahIM punaH saceta ho jAtI hai / yaha sAmUhika saMbala hI vyakti ko apane isa nizcaya meM sahayogI banAtA hai| 7. vAstava meM mAdaka naze kI bebhAna dazA ne vyakti ke jIvana - amRta meM viSa ghola diyA hai, usakA viveka kho cukA / usakA bar3A doSI svayaM samAja hai / yahI sAmaMtI - samAja bar3I mahaphiloM meM zrImaMtoM, ThAkaroM, jAgIradAroM kI sabhA meM apane kAztakAroM, kArindoM ko sAtha baiThAkara aphIma ghola - ghola kara apanI jhUThI zAna bar3hAte hue unheM cullU bhara-bhara kara aphIma ke ghUMTa ke sAtha mauta pilAtA rahA hai| yaha sammAna sUcaka pratIka phira sabhI choTe bar3e utsavoM meM anukaraNIya banate rahe haiN| cAhe kisI bhI jAti meM sagAI Adi nyAta, TANeM, mRtyu - bhoja koI kaisA hI avasara kyoM na ho| aphImaciyoM ke isa raunaka, zAna vAle darabAra kA bhalA kauna virodha kara sakatA ? aise sAmUhika nazA mukti - zivira se aphIma chor3ane vAloM meM hI vaha zakti A sakegI jo aphIma ke isa dAnava - devatA ko sammAna ke zIrSa se apadastha

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nazAmukti zivira eka anubhava/222 kara skegii| hAlA~ki pratyeka aisa vyasanI para ina ziviroM meM pA~ca sai chaHsau rUpaye davAI evaM itanI hI rAzi khurAka Adi para vyaya hotI hai| yaha adhikatama 1500/- rUpaye vyaya prati vyakti Avazyaka evaM lAbhaprada hai, kyoMki anyathA aisA vyakti eka lAkha se DeDha lAkha rUpayA apane jIvanakAla meM aphIma para vyaya kara cukatA hai yadi usase hone vAlI usake jIvana kI vinAza lIlA evaM samAja ke patana ko bhArI kImata ko eka bAra na bhI A~ko to Aja kI bar3hI maha~gAI meM yaha cAraguNI avazya ho gaI hai| 8. anta meM merA yaha nizcita mata hai ki aisa samAjopayogI zivira dhArmika saMsthA, jaise rAjArAma, Azrama yA anyatra lagAye jAne se atirikta lAbha hai| vahA~ ke zuddha AdhyAtmika jIvana kA bhI suprabhAva una para avazya par3atA hai tathA usameM nisvArtha svayaM-sevI saMsthA jaise pUrva bAlacara evaM gAIDasa saMsthAna, jodhapura kA yogadAna sone me suhAge kA kAma karatI hai| lakSya bhI to utanA hI mahAna hai, viSaile mAdaka dravyoM ke sevana se jo vyakti evaM samAja ke jIvana meM bhUkampa AyA hai, jisane use kSata-vikSata kara diyA hai, usase chuTakArA dilA unheM nava-jIvana, nava-samAja, nava-rASTra meM punarsthApita karanA haiN| saMtoSa kA viSaya hai, bhArata sarakAra apane vizeSa vibhAga ke dvArA deza bhara meM nazAmukti ke prayAsoM ke liye hara prakAra se saceSTa hai, lekina sarakArI yojanAaiM ikatarphI hI raheMgI jaba taka jana sAdhAraNa yA evaM svayaMsevI saMsthAeM isa bhAgIrathI prayatna meM sAjhIdAra na hoN| dhanya hai aNuvrata samiti jo isa varSa ko evaM samaya-samaya nazAmukti varSa ke rUpa meM manA rahI hai| prekSA-dhyAna usakA abhinna aMga hai| isa dhyAna, mauna, hRdaya-maMthana evaM adhyAtma kI pAvana-gaMgA meM palakara hI ina prANiyoM ko nazAmukti ke pazcAt apane nizcaya meM sudRr3hatA prApta hogii|

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223/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra 9. kheda hai pAzcAtya sabhyatA ke vaza meM yuvA evaM yuvatiyA~ kucha Arthika samRddhi pAkara, zarAba evaM anya naze ke adhikAdhika zikAra ho rahe haiN| bhAratIya- saMskRti ke AMtarika AhlAda ahiMsA, dayA, zAMti, tyAga, pArasparika prema, sadvicAra, jJAna evaM AcaraNa hamAre lakSya bneN| hameM evaM mAnavatA ko carama bhautikatA se, astra zastroM ke bar3hate vinAzakArI DheroM se aura buddhi evaM viveka haraNa karane vAle nazoM se mukti dilaaveN|

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AN APPRAISAL OF GANDHI AND HIS IDEAS Gandhi was a real Baniya extracting such treasure trove from his life as to deserve the title of 'Man of the Millennium'. U.N. Observing unanimously his birthday as the day of non violence; so dear to him. Albert Einstein paid glowing homage to the effect that, "the coming generation of mankind would scarcely believe that such a man in flesh and blood trod on this earth". Roma in Rolland, clamored for privilege of serving the king of India Gandhiji; who visited France while returning from London to home after attending Round Table Conference there with George; the king of the Greatest Empire. French Author Dominique Lepierre has given graphic details on Gandhi in a searching appraisal in the famous book, "Freedom at Mid-Night". Some of them are as follows: A quarter century of his inspired leadership offered through non-violent, Civil-Disobedience-Movement, agitations and protests, courting of imprisonments on

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225/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra mass scale, making them fearless, rousing public-opinion to undergo suffering ,turning the other cheek to the oppressor: forced the British-Rulers leave India, rather than being driven by armed rebellion... Gandhi however was dead against the partition, as he said to Jinnah, "Cut me into two before you cut India into two." Jinnah was adamant, "there are two Indias a Hindu India and a Moslem-India, we would have India divided or India destroyed". He and Moslem -League called for direct action, leaving 6,000 persons dead, in bitter communal violence first in Calcutta, then spread far and wide at many places in India. This titanic dance went on for over a year. Gandhi at one point of time offered Mount Batten; the Viceroy, the entire India to Jinnah but cautioned him not to name him for the proposal, lest he should say it is from wily Gandhi. At the age of 76 he undertook fast unto death in Calcutta and achieved miracle. What a million force under Mount Batten could not achieve, the communalharmony was restored there when all the parties agreed to shun violence and goondas surrendered their weapons howsoever shortly. The conflagration of violence spread to delta region of Ganga and Brahamputtra; very difficult inaccessible area for formation of islands. Gandhi visited Rampur, then Noakhali area on foot, covering about 47 villages and over 112 miles unarmed with sore feet, having chillburn and blisters. He stayed preferably in a Moslem hut if not given shelter he would stay beneath a hospitable

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An Appraisal of of Gandhi and his ideas/226 tree, bringing the peace there. Through love, truth and non-violence he could ultimately undo Pakistan had he survived. God willed otherwise to test further these people. South Africa was used as laboratory for testing his ideas in context of perfecting his weapons of non - violent movements to fight for rights of Indians there. He already suffered brick-bats, blows, kicks, humiliations, and even imprisonment for 249 days during his struggle for 21 years there. First such encounter to bolden him was the brutal treatment at Maritzburg Railway Station to be thrown out of the First Class Compartment, during a very cold night. He mused and prayed the God of Geeta. With dawn, came courage and fortitude to carry on the struggle for decades there and ultimately on going through Unto the Last (by Ruskin) became capable to renounce his lucrative practice of earning of $5000 annually and possessions. He had befriended Gopal Krishan Gokhale then itself and till then worked under his guidance since arrived in 1914 in India. He travelled far and wide in India with his mouth shut and ears open for 2-4 years on Gokhale's advice and felt for India himself. He dwarfed all other leaders by his organizational skills, staunch faith in his novel means of non-violent-civil-disobedience-movement, selflessly and sacrifices earning title of "Mahatma" from the world renowned poet-Ravindra Nath Tagore. His was astoundingly successful movement in Champaran in Bihar for ameliorating the worst conditions of Indigo-Workers of foreign-planters. Then raising his

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227/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra voice against massacre of Jalian-wala-Bagh by General Dyer. Then Kheda Satyagraha and at the top of it DandiMarch witnessed by the world reporters an unarmed man walking with a bamboo staff, trod from Sabarmati to Dandi to pick up a handful of salt to challenge the mighty British Empire, braving lathi blows of its forces. He suffered imprisonment for freedom struggle for 2089 days in various Indian jails and so many others, courted arrest on mass-scale fearlessly. He made India fear-free from the clutches of imperialist-rule which left India ravaged by cyclical famines, taking toll in millions, reducing majority of people to dire poverty, leaving them half-naked, halfstarved. His fasting technique proved disastrous to the British Rule. When Churchill derided him as half naked Fakir, striding the steps of Buckingham Palace to parley on equal terms, his was the characteristic reply, that "the king wore enough for me and my semi-naked people." Mount Batten; then serving Viceroy, rightly predicted in his lifetime that Gandhi would go down in history at par with 'Christ and Buddha'. Round-Table-Talks were bound to fail and agitations against British Raj again made him 'Guest of King of British Empire', this time at Yervada Jail. He undertook fast unto death. His condition worsened Viceroy sent cable to Churchill who petulantly replied "has he not yet died"? Even funeral pyres were secretly arranged in Agha Khan Palace. Churchill's Order was to crush him and all he stands for, because he knew that the loss of India to the empire would be fatal. India being the jewel in the

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An Appraisal of of Gandhi and his ideas/228 crown', it would start a process that would leave the empire to a scab of minor power. He instructed in his own snobbish way the bureaucrat I.C.S.officers to ignore welfare of India, to enjoy its steel frame, maintain a distance from locals, pamper princes and kings of India, who accepted their hospitality and enjoyed birds and wild life shooting ;for whom Gandhi felt ashamed of their silken robes, pearl necklaces and pass times of harems for sex. It is mentioned that Raja of Patiala Bhupendra Singh had 350 choicest ladies in his harem. King of Gwalior shot 1100 tigers in his life time almost equal to present tiger population in India for which world is striving to conserve them for protecting environment. There is much to write about the man of the millennium but suffice to end the article for brevity that he offered Mount Batten accept Congress proposal, to be the first Viceroy of the Independent India for wresting it from Britishers in a unique struggle for it for 35 years, despite a saga of suffering by him and by his country men. Mount Batten said that, it was his greatness'. Gandhi's impact on India and the world is unique. It is quite likely many a young person might be quite unaware of it in their ignorance or due to his appearance. He survives in India after more than 65 years of his passing away ,and may for millennium as India buried deep Jinnah's two-nation-theory of Hindu-India and Muslim-India .We had been following secularism ever since, and so is Indian-Constitution. We had more than 10 All India General and our Assemblies' Election. India

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229 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra has second largest muslim population in the world. Kashmir is symbol of our secularism. India had more than once muslim President of India, in a way highest respectable office of the head of the state, enjoying sweeping powers in emergency. The world equally owes much to Gandhi. Forty years ago Martin Luther King had a non-violent march in America for the rights of the blacks .Today his dream came true. There is a black President of U.S.A. enjoying the second term and the greatest powers in the world. Racial-segregation has been wiped out in South-Africa where Gandhi had his first lesson in this regard and taught the world a way out from the philosophy of 'tooth for tooth' and 'nail for nail'i.e. against the scourge of nuclear wars.

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HOW CAN THE OLD AGE BE MADE HAPPY The title smacks of skepticism if old age could be made happy. Prima-facilely it sounds pessimistic. That old age is condemned to be decrepit one with despair writ large on one's destiny, accompanied as it were with failing health, vision, diseases, ill served by family and little cared by others, hoping against hope to be happy." Is this a real picture of our aged folks in the modern world ? Should we be clouded in our thinking to look old age with despondency? The title unfairly assumes so and yet looks for light. This is the purpose of this article. In the encircling gloom there are not only rays but effulgence of hope, I believe to make old ones happy. I find them as follows. I like to see the positive and the bright side of the picture also. God has been gracious on one to bestow him such long life. Thirty years ago beyond sixty were rare. With increasing longevity due to better health - services and knowledge, the number. beyond sixty years of age has almost doubled if not trebled of earlier ones, mentioned above.

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231/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra Human life is a precious -most gift of God and as such long-life enables one to achieve life -long ambitions in this age of knowledge , science , technology and above all freedom realize goals of self expressions - being say a skilled doctor ,surgeon ,eminent engineer jurist, industrialist, educationist, krishi pandit, social worker, yogi or a saint. Old age therefore is a celebration, not a matter of regret .He has carved out a distinguished place in family, in society, if he had lived well which is expected of a human being, under God's bounty. Old age even offers plentiful time for review and atone sins. Such successful old age, a dream coming true, offers beckons of light for younger generations who being human enough, may learn invaluable lessons of life. It is said, "Youth is impetuous and age is discretion", which is better part of valour. The home with such combination would be a boon, an object -lesson for even second generation. Such home rippling with joy and love of children, respect and veneration for the aged ones, catholicity of understanding, would distinctly be a proud Indian home befitting our culture. I am not oblivious of the fact that advanced old age brings in its train enfeebled body naturally. One may be prone then to blood-pressure, diabetes, heart-attacks, arthritis etc., etc. The preventive measures almost common to all, are exercises, 'asans', aerobic, walking etc. I find, keeping oneself engaged in work of one's interest would also help keep one fit, away from worries, tensions, awareness of paucity of time for trivials gives a good sense of proportion. The nagging habit, becoming

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How can the old age be made happy/232 over conscious regarding utterances of others and falling prey to casual remarks and things said in anger, would have then little impact, if one knew and practiced avoiding clash in family for nothing. A golden rule would be 'not to find faults with others, nor have an exaggerated' view about oneself. See merits in others and shortcomings in oneself. Another important thing is to be a realist. In order to keep the pot boiling as you have rightly earned your age, you must have adequate bank balance, to lead a carefree old age. If have still more make your daughters partake your plenty to bring them at least somewhat on par with your son. For all your sweat and hard-work you deserve to provide for leisure, good food, treatment, entertainment, pilgrimage, excursions and hobbies. In Indian conditions, son has a certain priority in your wealth under limits of regard shown, but daughters deserve for their filial leanings besides their abilities .These days girls out shine boys .If there is scope for charity don't miss it because society has elated and elevated you. Every one knows population doubles itself in 25 years whereas land remains static. Investment soundly made there multiplies generally. Reap its harvest, intelligently. Some of the voluntary agencies render service to the community at large e.g. Mahaveer International, Lions and Rotary and other caste organizations, or old age houses. Membership of them affords opportunities to serve camps and campaigns of polio-eradication,

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233 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra' corrections, eye- operations, founding of burn units, fighting floods and famines, running cattle-camps, providing awareness against diabetes, hypertension, heart-attacks, H.I.V. and AIDS, besides problems of arthritis, gouts of old age and abandonment of family. If we include in our humdrum priorities some of these social services, life would be worth - living, a solace of soul. The greatest charge against old folks is of being reactionaries, against modern liberal and scientific outlook. Although I feel such charge can be levelled even against youth, making it amenable to one who does not have scientific temper, refuses to grow. Enlightenment is the key. The apparent symptoms of a highly conservative and reactionary outlook are- belief in caste -system and its hierarchy, committing sati, keeping women subjugated, illiterate and ill treated, demanding dowry and committing dowry --deaths, child-marriage, deathfeasts etc, etc. Some of the following may appear to be modern traits but are equally pernicious dead ill outlook as habits of drinking, over-eating, consuming fat and excessive calories, sedentary life-style, doing little physical work or exercises, walking, 'asans', pranayams, aerobics, squandering wealth in three W's (women, wine and wrangles). One who has to get rid of such dogmatic fixation as early as one can. 'Many things are wrought by prayer than thought of. Meditation is a source of communication with God. It elevates our soul to a higher plane, charges it, with the inexhaustible power-house of all virtues, non-violence, truth, equality, forgiveness, detachment and contentment

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How can the old age be made happy/234 ,good for this and lives to come, as the soul is imperishable , no circumstance should sway or upset you as a rule. Last but not least is to little restrain and warm up your behaviour in the family and outside it. You have had your innings, established your identity; let the juniors - your son, daughter-in-law, daughters etc play their role. Promote, assist them if needed, be an onlooker and not an unwanted meddler Your honest advices may mean your unwanted interference, bringing you down in estimation and esteem. So also your behaviour outside .i.e. group of colleagues, be not of superiority, of picking up words of duels and debate. Remember, "You may win an argument but lose a friend". The aim should be to leave a group more friendly and joyous than you found it. In short by engaging in things of personal interest and thereby helping family and society and thereby disengaging from things causing bitterness, you might leave this world a better place than you found it.

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BOVINE SLAUGHTER AND BIRD FLU It is really alarming to note that B.S.E. (BovineSpongiform-Encephalopathy); the dreaded 'mad-cowdisease' might imperil eleven million cows as reported in Hindustan Times, years earlier, besides that already 1,60,000 cows have been destroyed due to it. The British Health Secretary, Stephan Dorrel shocked the farming community by confirming that wholesale slaughter was one of the options should there is surge in cases of C.J.D. The human counter part of B.S.E. It is however, important to note that there have been reports of about ten people, had been so far affected and or died. Here also scientific conclusion is lacking. The decision to slaughter live stocks enmass, smacks of frenized panicky, senseless, cruelty. It was being done in the context of main European countries banning import of beef. Total export of beef-annually from Britain is reported to be 2,48,000 tonnes of which major importers are France 80,000 tonnes and Italy 42,000 tonnes. In France the sellers are putting up hoarding of "French beef". Some 10,000 schools in England provide to their children, beef, in their meal and lacs of persons are using

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Bovine salughter and bird flu/236 it, the beef-industry is reported to be of four billion pounds, or equal to 22,400 crores of a rupees approximately or even more. Now owing to price rise it may have doubled. The root cause of all this is, the pandering to the palate, of using beef as food derived through butchery. Great thinkers like Bernard shaw, H.G. Wells, Aldous Huxley have contributed much to the cause of vegetarianism but the habits die hard and the message is yet to reach vast sections of population. Otherwise cattle farming would not have degenerated into mainly a 'beefindustry' bereft of all human values from beginning to the end as butchery and beef go together. Enormous cruelty is involved in killing such a big animal as cow. The cows are fed with offal i.e. sheep brain affected by such disease. There is crisis in beef industry and buyers shun it. The prices of beef have crashed, although B.S.E. was there for about last twenty months wihtout taking epidemic form in human beings showing doubtful connection of transmission. Lord Mahaveer's words are prophetic, "It is none else also than thyself, when you intend destroying it". One shudders to think if one would also resort to such ruthlessness on sample checking of AID's in humanbeings. Nature's laws are retributive. This industry is no exception to Malthusian checks. When self-restraint is loosened positive-checks are bound to apply. "Slaughters for profits, madly followed by salughters for survival". This vicious circle should end. Already two world wars have taken their tolls of human misery mainly there. The world cannot afford any more. It is said that even if a day's

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237/ jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra meet-diet in a week, is spared, it can save the world from the scourge of famine deaths yet occurring in several parts of the world. Permanent soultion, therefore lies in vegetarianism and eschewing alcohol, as non vegetarian and liquor mutually feed one another. The adhoc measures can be the practice of patience pains-takingly, identifying each cow affected irreversibly. No reckles guillotining entire bovine beings as was done on sparrows in China, or through the decree of Stephen Dorrel to do away with millions of cattles would do. A new leaf can be taken from experience of South Africa and Kenya, where millions of cattles are immunised with vaccines against Rinder pest and Capriopox which took an enormous toll of cattle. Ironically the vaccine was tested first on cows of Surrey (England) In the age of liberalisation and globalization of trade the entrepreneurs of west as well as east and especially those of India should learn lesson from it to eschew slaughters of animals especially by not putting monsters of death i.e. multi crore mechanical slaughter houses and other-like projects of Kentuky Fried fowls for fast food. All animal lovers of the world may like to raise voice in support of the cause of animal citizens of the world for their right to live; as we care for right of human beings. Jimmy Phibbs a young vegetarian who opposed slaugher of calves, and who threw herself was crushed before a lorry to death. It is good if MCDonald's and Burger king, have now stopped serving hamburgers as it came in wake of mad-cow-disease after 15 months of the above incident. Yet the orthodox i.e. of so called 'scientific

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Bovine salughter and bird flu/238 temper represented by'Spectator' writing in its editorial "Stay sane, eat beef" and the like of "roubst western values writing"- 'To conquer superstition we must now eat British beet" -are cynics ,making out bursts, which are patently perverse and suicidal. Even raising poultry, on large-scale world-wide and consequent epidemic of birds flu recently has caused much loss of human life. It is becoming alarming and heaven knows that despite cruel wholesale destruction of fowls etc in millions, the fatal disease recurs frequently and in severity. World wide destruction of about half of rain forests and potable drinking water tables reaching, rock-botton, it is little wonder that resort to non vegetarianism be regarded as a taboo. It may be in near future, a cause of world war to caputre and own such sources of potable drinking water, as great powers make conflicts for scarce commodity as fuel oil, gas, etc. It is high time they read the message writ large on the wall i.e. of 'vegetarianism', 'of peaceful coexistence with our lower-fellow animal-beings, of, 'live and let live', not as inheritors but as trustees of the planet earth, where alone life survives.

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A CASE FOR VEGETARIANISM Mahaveer due to his severe austerities and consequently eliminating of passions achieved ominscience, observed, "One, who according to you, should be killed is non- else than thyself." Law of Karma is inescapable besides the fact that an englihtened soul feels akin for other. "375497 H d 'I SAATH Fall We ar HOST TOUTE" | "I have friendship with all beings, enmity with none". Bible says, "Do unto others,what thou do unto thyself". The world has outgrown the stage of caveman, pastoral, living, it is reaching much higher civilized existence, has feeling for his other fellow- beings, recognizing the rights of animal citizen and realising duties to preserve and protect them thus protecting environment. This leads to nonviolence and vegetarianism. It is not only ethical and spiritual but imperative of finer- feelings for human- beings, distinguishing him from brutes; nay for his very survival. In west also therefore great thinkers like Bernard Shaw, H.G. Wells, Aldous Huxley and host of others started movement in favour of vegetarianism. Wells said, "To be vegetarian is to be civilized." Shaw said, "If I were

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A case for Vegetarianism/240 an omnipotent despot I would have arranged such a state of affairs as to ban fish, fowl, meat intoxicants..... as to free my subjects of them". In India Rukamani Devi Arandale established Animal-Welfare-Board and later Karuna-Mandals' in every school in a number of states. Man has evolved much and rightly a galaxy of personages volunteered for non-violence and vegetarian diet. Some of those eminent persons inter-alia were Mahaveer, Buddha, Nanakdeo, Kabir, Sant- Tukaram and recently Gandhi, Einstein, Charles Darwin, LeoTolstoy, Srimad Raichand, Walter--Newton. One whose hands are soiled in blood and butchery of fellowcreatures cannot pray God for piety and mercy. There are in India over 36000 registered slaughterhouses and other ones, where millions of sheep, goat and lakhs of buffaloes, cows, etc are slaughtered every year, driving them to brink of extinction not faraway. Yet some give strange arguments deludedly or misguidedly. Life is there in water, air and plants. How then can we avoid taking life? It is true, but such invisible bacterias, microbes or unicellular or other-life is more or less neither saved nor lost in our process of living as compared to willfully slaughtering animals like us of flesh, blood and feeling, as cow, goat, pig etc. for palate. Unicellular beings do not possess mind. Lacs occupy hardly a point of needle. It is also contended that unless animals are killed they would fill entire earth. It is a lie, in present age where in big animal-farms they are fed corn wheat etc in ratio of 8 Kg cereals to derive 1 kg, of meat. It is therefore,

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241/tat cat sifeta sfeer, gefa, zaer vai deiftch 314TC claimed that if non-vegetarians even spare eating meat for a day or two every-week, the grim famine and starvation deaths, could be banished from earth. Callous waste and unimaginable cruelty too could be abolished. As at times diseases like-mad-cow, due to perhaps feeding them unnaturally on remains of meat etc. of abattoir or avian-flu in birds, and then purposely exterminating them in millions, wreck havoc to them and in turn to us. It may be nature's way of wreaking vengeance through earthquakes, World Wars, occasional Tsunamis, Catrina etc. compelling us to pay heavy price for men and materials. especially of places notorious for cruelties and killing the helpless creatures. : Non-vegetarian diet cannot be supported even on health grounds as well. According to Dr. David Snow Down, meat diet promotes death in form of diabetic, atherosclerosis, thickening of blood vessels, T. B., anemia, influenza, pneumonia etc. Fish and chicken eggs are part of meat diet. Eggs particularly are notorious for high-cholestrol. W.H.O. stating almost 160 diseases associated with meat diet. Animals usually suffer from tapeworms and infecting others. For all these reasons and barbarity with which meat is derived, might one has seen a buffalo tied about all four legs, lifted invertedly by a crane at a height and guillotined under sharp blades, blood oozing out in all directions still who can then eat its meat? Only if he or she is slave of habit, or intoxicated; as drinking and non-vegetarian food usually go together, jeopardizing health doubly. It is yet said by some people that meat is of higher biological-value. The lysine and other amino-acid content

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A case for Vegetarianism/242 of protein can be obtained alternatively from one or twospoonfuls of milk or curd which is such a humane way of 'live and let live', befitting human beings using discretion, the greatest gift of God to man alone. In criminal Law mensrea determines the guilt, so it is in spiriutal world. If we act cautiously to avoid killing beings, or hurting them physically or mentally while walking, talking, eating, speaking, lifting or placing or disposing things and yet if death etc. occurs we are not guilty of killing; as a doctor might cause death of a patient while fully cautiously and ably acting to save him, thus escapes guilt. This logic is based on Jainism and probably found in all rational faiths. There is no intentional killing-Bhava-Himsa', although it may result in death by 'Dravya- Himsa'. In contrast to it, is positive killing of beings, say five sensed, down to even two sensed i.e. from human beings, elephant etc. to small yet visible insect etc because we feel for taking their lives in the scale of evolution, due to their akinness of flesh, blood even feelings as our own. Thus non vegetarianism negates truth and non-violence. Every one wants to live happily Thus bible also says, "You shall not kill", Janism says, "Live and let live". Cruelty and killing even in name of some old faiths by scuttling any animal, or by maiming it or wounding and piercing by spears and then slicing it alive for killing, or cutting it in a stroke to terminate its life, negates truth of clinging to life by every one. So also in abattoirs and other places killing of animals for food and trading in it,

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243/t at tilata cfagra, gata, ader tai daftar 3731 invites wrath, vengeance and such binding of lasting karma of enmity and sure invitation to hell. We earn pleasure or pain by doing corresponding acts. It is often seen-violence breeds violence, murders resulting in chain reactions. We have witnessed two world wars and it is said that after the third world war, any would be fought it would be by stones. It is rightly said '3yt Just 31H4GIU H U 31101 TZ wa A H IS THOR (BERTEZYA' 18/11) "When you are keen to be blessed with secured life for your self, in this mortal world then why do you indulge in violence to others? Why not you too, bless others with fearless life". "Ta gaur foot piou fang fantau". ("Aivam khu nanino saram jam no Hinsat Kiccanam"). "The test and essence of being really learned and wise, is to eschew violence i.e. killing beings". (Surta 11/10).

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jaina darzana evaM Adhunika vijJAna

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jaina darzana evaM Adhunika vijJAna vartamAna mahAna bhautika vaijJAnika sTIphana haoNkinsa ne apanI pustaka "kAla ke saMkSipta itihAsa" ke adhyAya, "brahmANDa kI utpatti evaM bhaviSya" meM likhA hai, "jaba taka brahmANDa prArambha huA hamArI kalpanA thI ki isakA koI racayitA yA niyAmaka hai, lekina yadi brahmANDa svataH sampUrNa hai aura isakI koI sImA nahIM hai taba to yahI spaSTa hai ki isakA na koI Adi hai na koI aMta hai aura isameM racayitA kI kyA bhUmikA yA kArya hai?" mahAna vaijJAnika AinsTIna ne bhI isalie kahA, "Izvara ke pAsa koI kAma nahIM rahA kyoMki prakRti svayaM apane hI niyamoM se baMdhI huI hai / " jaina darzana ne hajAroM varSa pUrva hI kaha diyA thA ki sRSTi kA koI racayitA nahIM hai| prakRti svacAlita aura svAyatta vyavasthA vAlI hai jo apane hI niyamoM aura kAyadoM kI pAlanA karatI hai / jaina- darzana ne yaha bhI pratipAdita kiyA ki brahmANDa anAdi aura anaMta hai. jabaki duniyA ke anya dharma jo jaina aura bauddha ke pazcAt Ae jaise yahudI, IsAI, islAma Adi mata, sRSTi ke racayitA ke rUpa meM Izvara ko mAnate haiM / senTa oNgasTIna ne to sRSTi ko, apanI pustaka "jainesisa' meM 7000 bI. sI. varSa purAnA hI mAnA jo kadAcita 12000 varSa pahale "himayuga" ke anusAra samajhA hogA / Adhunika vijJAna kA spaSTa kathana hai ki kisI Izvara yA khudA dvArA aisI sRSTi kI racanA nahIM kI gaI na koI brAhmANDa

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jaina darzana evaM Adhunika vijJAna/248 yA pRthvI kucha hajAra sAla pahale baneM haiM varan yaha bhautika-zAstra anusAra bhI lagabhaga anAdi anaMta hai| kyoMki sRSTi kA vistAra lagAtAra jArI hai aura vo itanA vistRta hai ki kalpanA se bhI pare hai| eka anumAna ke anusAra lagabhaga ATha dazamalava tIna minaTa meM nau karor3a mIla kI dUrI se sUrya kI rozanI pRthvI para AtI hai| sUrya eka tArA hai aura pRthvI se sUrya se nikaTatam tAroM kI rozanI lagabhaga cAra prakAza varSa yAnI lagabhaga 23 karoDa mIla dUra hai| aise eka sau karor3a tAre eka-eka nihArikA meM haiM aura aisI 200 araba nihArikAeM haiN| ataH niHsandeha sRSTi antahIna vistAra vAlI hai| haoNkinsa ke anusAra eka aMka ke pIche caubIsa zunya lagAye jAne tulya mIloM meM yaha dUrI hai| jaina darzana ne ataH hajAro varSa pUrva hI kahA ki brahmANDa anaMta vistRta hai jo Aja vaijJAnika satya hai| ____ jahA~ taka jaina darzana ke anusAra ki pRthvI anAdi hai, anaMta kAla se hai,vahAM svayaM sTIphana haoNkinsa ne bhI apanI pustaka ke prArambhika vAkya meM ise anAdi mAnA hai / phira bhI haoNkinsa ne apanI usI pustaka meM yaha kathana kiyA hai ki lagabhaga 1400 karor3a varSa pahale mahA viSphoTa (Big Bang) huA aura taba se aba taka sRSTi kA vistAra cala rahA hai| yaha avadhi koI aMko vAlI nahIM lagatI varan khagolIya dUriyoM kI taraha anaMta samaya vAlI hI lagatI hai aura vistAra abhI cAlU hai| svayaM anya vaijJAnika jaise Roger Penrose ne likhA hai ki aise visphoTa kevala eka mAtra anokhI ghaTanA nahIM hai, varan aise visphoTa doharAte rahe haiN| jaina darzana ne bhI aise anaMta kAla kI dhAraNa kI hai jaise eka avasarpiNI kAla meM cha: Are haiM jo 1 sukhama-sukha cAra koTA koTI, 2. sukhama-tIna koTA koTI, . 3. sukhama-dukhama do koTA-koTI varSa, 4. duHkhama sukhama 1 koTA- koTI meM (42000 varSa kama), sabhI koTA - koTI sAgaropama haiM , pAMcavA dukhama ArA aura chaThA duHkhama-duHkhama ArA ye donoM 21000-21000 varSa ke haiM / ye sabhI prathama cAra aura zeSa do milakara dasa koTA koTi sAgaropama

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249/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra vijJAna ke kvATamA hai na ki eka maja rUpa haiN| 20 koTA koTI kA eka sampUrNa kAla cakra hai kyoMki sAgaropama vaha saMkhyA hai jise anaMta mAnA haiM / vaijJAnikoM ke anusAra 14000 dasa lAkha karor3a varSa pUrva huA mahA visphoTa bhI anaMta kAla ke samAna hI hai| vAstava meM yaha vicitra lagatA hai ki mahA visphoTa kisI eka bindu se haA aura usameM se samasta sRSTi, jo vividha vaicitrya prakAra kI hai jisameM lAkhoM prakAra ke rasAyana, kemikalsa, grahoM, sitAroM, nihArikAoM evaM lAkhoM jAtiyoM ke jIvoM, vanaspatiyoM kI utpatti hii| aneka se eka bIja rUpa meM honA ataH jyAdA vyAvahArika lagatA hai na ki eka se anek| jainoM ke anekAMta eMva vijJAna ke kvAMTama-siddhAnta se bhI yahI apekSA lagatI hai| - sRSTi ke mUla padArtho (dravyoM) ke bAre meM bhI jaina-darzana evaM vijJAna ke tulanAtmaka adhyayana se inameM samAnatA adhika dRSTigocara hotI hai| jaina darzana ke anusAra sRSTi nirmANa ke SaTa-dravya haiN| jIva, pudgala, dharmAstikAya, adharmAstikAya, AkAza evaM kAla ye sadA the, sadA raheMge aura apane mUla svabhAva se vicalita nahIM hoNge| hAlAMki unake paryAya badalate hai| Aja bhautika vijJAna sivAya jIva-AtmA ke alAvA antarikSa, AkAza, kAla, pudagala ko usI rUpa meM mAnatA hai| dharmAstikAya, adharmAstikAya ko moTe rUpa se aise prabhAva ko mAnate hue bhI kucha vizeSatA yukta mAnatA hai| sTIphana haoNkigsa ne kahA ki visphoTa ke pahale kucha nahIM thA aura yadi thA to vaha bhI saba naSTa ho gyaa| sAmAnya buddhi ko yaha bAta nahIM jaMcatI ki mahA-visphoTa ke pahale antarikSa nahIM thA yA pudgala na thA, yA kAla nahIM thaa| lekina kAla cakra kI dhAraNA sahita yaha jyAdA ucita lagatA hai ki anaMta kAla se ye SaTadravya the , kevala jahA~ vijJAna ke anusAra AtmA ke alAvA dharmAstikAya jo gati-tatva hai, calane phirane meM sahAyaka haiM evaM isake viparIta adharmAstikAya jo sthiti-tatva hai , vastuoM ko ArAma evaM sthira karane meM sahAyaka haiN| use Adhunika

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jaina darzana evaM Adhunika vijJAna/250 bhautika-vaijJAnika bhI isa rUpa meM mAnate haiM ki kucha aisI sthiti tatva kI zaktiyA~ haiM- jaise gurutvAkarSaNa, atiprabala, paramANu-zakti, vidyuta, cumbakIya zakti, kSINa, prabala zaktiyA~ Adi evaM isake viparIta DArka-meTara, DArka-enarjI, reDiyezana hai jo 'gati-tatva' ke rUpa meM kArya karatA hai| vahIM gati-tatva se sArA brahmANDa yahA~ taka ki hamArI taijasa, karma evaM kArmaNa karma, bhASA, manovargaNA zarIra Adi sAMsArika AtmA ke sAtha usake mRtyu para anya jIva meM pravAhita hotI haiN| jagata kA satat vistAra ho rahA hai jaise joDarala baiMka ke vizAla dUrabInoM se spaSTa huA hai| hAla hI meM aprela 2 san 2012 ke 'TAImsa oNpha iNDiyA' ke patra ke pRSTha ATha para vaijJAnika pramANoM se DArka-enarjI tatva kA kArya gurutvAkarSaNa zakti ko kSINa kara brahmANDa ko vistArita karanA mAnA hai| vahI 'sthiti-tatva' usa vistAra kI gati meM bAdhaka tatva kI taraha kArya karatA hai| jaina darzana ina donoM zaktiyoM ko brahmANDa nirmANa ke mUla tatvoM meM mAnatA hai jinheM vaijJAnika AdhAra bhI vartamAna meM prApta hai| zAyada hI kisI dharma ne ina dravyoM ko pahale jagata kA nirmAtA evaM anAdi kAla se astitva meM mAnA ho, jabaki ve Izvara ko hI niyAmaka mAnate the| vijJAna evaM darzana kI atyanta nikaTatA ke sAtha hI sAtha vijJAna ko apane svanirdhArita bhautikatA ke sImA kSetra ko lAMghanA hogA aura 'Atma-tatva' jise ve abhI nahIM mAnate use aura adhika khoja evaM vinaya, viveka se isake anusaMdhAna meM darzana kI taraha bar3hakara eka dUsare se lAbhAnvita honA pdd'egaa| vijJAna ke lie bhI abhI taka yaha pahelI hai ki pudgala evaM AtmA ina donoM kA nirmANa kisa taraha huaa| mukhya rUpa se kisa taraha ajIva pudagala meM eka anya dravya 'jIva' kI utpatti haI, kaise usameM cetanA AI aura yahA~ taka ki AtmA kA vikAsa karate-karate manuSya jIvAtmA se, paramAtmA taka banane kI kSamatA pA sakatA hai| aisI kSamatA pUrva meM anaMta jIvoM meM pAI hai, aura yahI

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251/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra krama rhegaa| isaliye isa dRSTi se vijJAna evaM darzana meM vidroha, nahIM varan samAnatA hai, sahayoga hai| AInsaTIna ne isalie likhA, "dharma ke binA vijJAna laMgar3A hai aura vijJAna ke binA dharma andhA hai|" unhoMne yahA~ taka kahA ki, "maiMne bhautika padArthoM kA adhyayana kiyA hai aura mujhe, aura janma mile to maiM ina sabako jAnane vAle kA adhyayana kara skuu|" w. Heisenberg ne bhI isalie bhautika-zAstra aura darzana-zAstra para likhaa| Feyman ne bhautika- niyama kI prakRti ke bAre meM likhaa| vaijJAnika evaM dArzanika DaoN. DI.esa. koThArI ne 'pUrva kA darzana' evaM 'kvAMTama siddhAnta' (kAnTama maikenkisa) para likhA hai| vinobA jI ne bhI yahA~ taka kahA ki "vartamAna vibhinna dharma nIMva mAtra hai, jo kaI bAra bhramapUrNa hai evaM pUjA-pATha ke alaga-alaga prakAra para Azrita haiN| andhavizvAsa kA bhI sahArA liyA jAtA hai jabaki vaijJAnika siddhAntoM ke AdhAra para jIva mAtra kI ekatA unake saMrakSaNa, ahiMsA, anekAMta jaise siddhAntoM kI vaijJAnika khoja ke AdhAra para inameM ekarUpatA lAnI hogii|" / ... san 1960 kI dazAbdI ke bAda bhautika-vijJAna meM eka krAMti AI usake pUrva bhautika vijJAna ke niyamoM meM aTUTatA nizyacAtmaka siddhAnta kI pramukhatA thii| jaise 98 padArthoM kI khoja, jisameM pratyeka kA nizcita aNubhAra pAyA gayA udAharaNArtha jaise, hAiDrojana, oNksIjana, pArA, sonA, cAMdI ityAdi kA aNubhAra nizcita hai| gurutvAkarSaNa-niyama aparivartanIya evaM nizcita hai| lekina 1960 ke bAda aNu ke vibhAjana para na kevala aNu meM aura laghu-aNu , ilekTrona, proTona, nyuTrona pAe gae varana aise bhAravihIna sUkSmatama pArTIkala saikr3oM pAye gaye jo pudgala hote hue bhI aneka-aneka guNadharma yukta the| ye sUkSmatam 'neno paramANu itane sUkSma hai ki ve eka iMca ke dasa lAkhave hisse ke dasa lAkhave ke barAbara haiN| vaijJAnikoM ne prayoga dvArA pAyA ki sUrya kI razmi meM na kevala sUkSmatam paramANu pArTikala phoTona kaNa haiM varan

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jaina darzana evaM Adhunika vijJAna/252 eka lahara (Wave) ke rUpa meM bhI hai , isa dviguNAtmaka dharma ke kAraNa prayoga se yaha pAyA ki kisI eka Dibbe ke do bhAga kara usake bIca meM vibhAjana kI dIvAra meM cheda kiyA jAe aura phoTona ko praveza kiyA jAe to DaoN. DI.esa. koThArI ke anusAra vaha Dibbe ke eka bhAga A meM bhI ho sakatA hai yA anya bhAga B meM bhI ho sakatA hai, A meM hote hue bhI A meM nahIM haiM isI taraha B meM hote hue bhI B meM nahIM hai| athavA A aura B donoM meM nahIM haiN| __anekAMta ke siddhAnta ke anusAra bhI vastu ke aneka guNadharma ke anusAra saptabhaMgIrUpa meM asti, nAsti, donoM kA sammizraNa tathA avyakta, asti avyakta, nAsti avyakta, asti-nAsti donoM avayaktavyaM, sthitiyA~ bana sakatI hai va bhautika-vijJAna ke kSetra meM ataH W. Heisenberg ne anizcatatA kA nayA siddhAnta 'kvAMTama maikenika' meM diyaa| anya vaijJAnika Neilbohr ne eka usI , siddhAnta ko aura bar3hAte hue dUsare kA pUraka siddhAnta diyaa| ka; pratyakSa rUpa meM virodhI guNa dharma vAle vAstava meM eka dUsare ke li Avazyaka evaM pUraka hai, jaise strI-purUSa, dina-rAta, zrama au vizrAma aadi| virodhI-dharma vAle bhAva evaM vastue pUraka haiN| jaina darzana kA bhI yahI saMkSepa meM anekAnta siddhAnta hai, jaisA ki tatvArtha sUtra ke adhyAya 5 sUtra na 5.31 meM darzAyA hai-"arpitA arpitA sidve"- arthAta jo prakaTa kahA gayA hai athavA aprakaTa raha gayA hai pramukha pakSa aura gauNa, nizcaya aura naya, donoM milakara hI satya banatA hai / "utpAda vyaya dhrovya yuktam sat' arthAt eka sAtha hI utpAda, vyaya arthAta kSaraNa evaM dhruva rUpa se yAnI zAzvata kA saMyoga sammilita rUpa se satya hai| zubha prabhAvoM kA udaya , azubha kA kSaya evaM dhruva rUpa meM Atma jyoti ye tInoM kA yoga sAtha-sAtha hai| jaina darzana meM bahuta pUrva hI paramANu, aNu, skandha jo ajIva (pudgala) padArtha haiM ; jinake mUla guNa, rasa, varNa, gandha, sparza Adi haiM aura usake anekAneka bheda hai, jAna liye the, isakI puSTi bhI

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253 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra vaijJAnikoM ne hAla meM kI hai| aise aNu se bhI ati sUkSma saikar3oM paramANu haiM jinameM se 60 aise paramANuoM ko cinhita kiyA jA cukA hai| 61 vAM paramANu ( Higgsboson) God's Particle ko bhI pahacAnane ke lie vizva bhara ke vaijJAnikoM ne do jagaha prayoga kie haiN| sviTjara laiNDa meM mIloM lambI gaharI suraMga meM proTona ko sUrya kI kiraNoM kI gati se prahAra kara cUra-cUra kara vaha sthiti, kRtrima rUpa se upasthita kI jo Big Bang ke samaya banI thii| usase lagabhaga aise uparokta Particle kI jAMca aura khoja saMbhava ho sakI hai jo anya bhAravihIna Particles ko saghanatA eMva bhAra (Mass) pradAna karatA hai / kucha Particles vAhaka ke rUpa meM bhI kArya karate haiN| jaise phoTona, greviyona, kvArTaja, gluona ityAdi / saMkSepa meM jaina darzana bhI yahI kahatA hai ki jIvAtmA bhI mRtyu ke samaya apane sAtha purAne karmoM kA phala jJAnAvaraNIya, darzanAvaraNIya, mohanIya ityAdi ATha karma evaM unake sAtha bhAravihIna jIvana dhAraNa ke anya karma pudgala - AhAra, taijasa, mana, bhASA, zvAsocchavAsa Adi vahana kara le jAtI hai aura nayA janma dhAraNa karatI hai| bhautika-zAstra kI navInatama khoja ke anusAra ina sUkSmatama paramANuoM kI Apasa meM saMghaTana (Fusion ) kI kriyA ke adhIna ekIkaraNa hotA hai jo prabala nyUklIyara zakti ke adhIna hotA hai| unase proTona, ilekTrAna, nyUTrona banate haiM aura usI zakti phalasvarUpa aNu kA nirmANa hotA hai, kaI aNu milakara skandha banate haiM evaM vidyuta cumbakIya zakti se khanija - dravya, caTTAneM, lAkhoM rasAyana tathA gurutvAkarSaNa evaM cumbakIya zakti ke adhIna bar3e graha, sitAre evaM nihArikAe~ banIM / visphoTa ke samaya jaba tApakrama lAkhoM-lAkhoM DigriyA~ thA vaha eka hajAra karor3a varSa meM girakara kucha hajAra DigrI taka pahuMcA taba karIba 400 karor3a varSa pUrva pRthvI kA nirmANa huA evaM eka kozIya jIva trasa evaM sthAvara ityAdi zurU hone meM phira 300 karor3a varSa aura lge| kucha adhika

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jaina darzana evaM Adhunika vijJAna/254 vistAra se isa lekha meM vijJAna kI rozanI meM isakA ullekha kreNge| __ jaina darzana meM nigoda kI dhAraNA hai jo isa taraha vijJAna kI khoja se kAphI milatI julatI hai| bhU-maNDala para eka kozIya jIva vikAsa hone kI kahAnI utanI hI purAnI hai jo samudra evaM pRthvI ke avazeSoM (Fossils) se prApta hotI hai| aise jIvoM ko bhI jaina darzana meM nigoda ke sUkStama jIva mAnA hai| jIva karmAdhIna hone ke kAraNa inhIM sUkSmatama jIva ke rUpa meM paramANu, eka zvAsa kriyA meM aneka bAra janmate haiM, marate haiM |yh krama anaMta kAla taka arthAt karor3oM varSa calatA rahA hai| phira jIva nigoda se vanaspati avasthA meM AtA hai, jisase ekendriya jIva-pRthvIkAya, agnikAya, vAyukAya, sthAvara ke rUpa meM banate haiN|yhii nahIM, tatpazcAt trasa jIva-vanaspatikAya ke yA anya sUkSma kozIya jIva ke rUpa meM jaise vAirasa, baikTIriyA, mAIkroba se adhika kozIya banane meM aura karor3oM-karor3oM varSa laga jAte haiM aura vahA~ kI yAtanAe~ akAma nirjarA ke rUpa meM bhogakara jIva ucca-uccatara zreNI taka pahuMcatA hai| jisase beindrIya laT, kRmi, ghuNa, sIMpa-zaMkha, teIndriya jaise ciMTI, jUM, lIkha, caturindriya-makkhI, macchara, bicchu taka pahuMcatA isI krama meM karma nirjarA uttarotara hone para, paMcendriya jIva rAzi ko prApta karatA hai| isa prakAra sRSTi meM vividha jAtiyoM ke pazu-pakSI Adi apane puNyopArjana ke anusAra banate haiN| paMcendriya meM bhI saMjJI (mana) yA asaMjJI, sammUrchima manuSya hote haiM, jaise sveda yA vIrya meM rahe zukrANu jo eka bhoga meM lAkhoM karor3oM kI saMkhyA meM (eka do chor3akara) mara jAte haiN| jIva karmAdhIna hone se lAkhoM bhava pAkara manuSya bhava, uttama kula, dharma meM zraddhA evaM cAritra pAlana para karmoM kA upazama, kSayopazaya kara pAtA hai| jIva ke vikAsa kI kahAnI paramANu sama bhautika evaM jIva dravya ke yoga se zurU hotI hai| ananta kAla meM uttarottara baDhate-bar3hate manuSya kI yoni prApta

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255/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra karatA hai| "yoga upayoga jIveSu" (5:44, tatvArtha sUtra) jIvAtmA meM kAyA, prANa va AtmA vidyamAna hai| eka hI samAna karmoM ke samUha ko karma-vargaNA kahate haiN| inameM se cAra vargaNAoM - 1. aNu vargaNA 2. saMkhyAta aNu 3. asaMkhyAta aNu aura 4. anaMta aNu vargaNAoM ke sahayoga se sammizraNa, saMghAta, bheda Adi se bhautika brahmANDa (PhysicalUniverse) kI racanA huI jisakA ullekha kiyA jA cukA haiN| aba mukhyataH ve vargaNAeM jo vAstavika jagata meM jIva vikAsa ke lie Avazyaka haiM - ve pAMcavI-AhAra-vargaNA, sAtavIM-taijasa-vargaNA (zarIra meM pAcana kriyA evaM usako pacAne vAlI), navIM-bhASA-vargaNA, gyArahavIM- manovargaNAeM haiN| yahA~ kArmaNa-vargaNA kA saMkSipta ullekha Avazyaka hai| samasta saMsAra kArmaNa-vargaNA ke AThoMkAya-jJAna, darzana, sAtA, asAtA, vedanIya, mohanIya, nAma, gautra aura antarAya karmoM se khacAkhaca bharA huA hai| kArmaNa-vargaNA apane bhAva evaM kArya ke anusAra aise karma-pudagala grahaNa karatI haiM aura tadnusAra hI phala : detI haiN| isameM 17 nambara kI pratyeka zarIra vargaNA bhI sammilita hai| jisakA tAtparya eka zarIra meM eka hI jIva hai| anya jIva usa para Azrita nahIM hai| inameM chaThI vargaNA 10 vIM evaM 12 vIM agrAhya hai, jisakA tAtparya hai ki, jIvana ke karmabandha ke sAtha unase chuTakArA bhI saMbhava hai| prathama cAra vargaNAoM kI taraha 19 vIM vargaNA nigoda, 21 .vIM sUkSma nigoda, sRSTi kI bhautika racanA meM sahAyaka vijJAna ke jagata meM DArvina kI khoja jo prANiyoM ke avazeSa (phosilsa) kaMkAla, caTTAnoM meM dabI AkRtiyoM (phuTa prinTsa) ke gahana adhyayana evaM pramANoM para AdhArita thI isase vidita huA ki lagabhaga cAra sau sattara karor3a varSa pUrva hamArI pRthvI bana skii| usake lagabhaga 1000 karor3a varSa pUrva bigabeMga mahAvisphoTa huA; aura zanaiH zanaiH nihArikAe~, sitAre, graha Adi bane aura dasa sau

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jaina darzana evaM Adhunika vijJAna/256 karor3a varSa laga ge| usake pazcAt sUrya meM vartamAna tApakrama 4000 seMTIgreDa hone para taba bhI pRthvI eka gaisa kA golA thii| use Aja ke anukUla tApakrama banane meM itanI dIrgha avadhi lgii| anyathA 1700deg DigrI se.greDa taka pRthvI pighalI huI dravya thI , 700deg senTIgreDa taka pRthvI para sAta mIla kI papar3I bniiN| sATha hajAra varSoM taka varSA hone se tApakrama giraa| samudra bne| eminoesiDa, nyUkluAI-esiDa, yUrIyA, proTIna padArthoM ke rasAyana se samudra meM elagI, bekTIriyA jaise sUkSmatama jIva nirmANa ke prArambhika kAraNa bne| ____ jaba nigoda meM ananta-kAla taka jIva bAdara-nigoda evaM sUkSma nigoda ke rUpa meM jIva rahe hai evaM anaMta kAla taka akAma-nirjarA ugratama (tApakrama) Adi sahana kara eka kozIya jIva bne| dIrgha avadhi evaM sUkSmatam vanaspati evaM anya jIva ke nirmANa kI avadhi kI tulanA meM kAphI hada taka vijJAna sammata jAna par3atI hai| kahA~ 14000 (dasa lAkha varSa pUrva mahA visphoTa evaM usase zanaiHzanaiH bhautika vizva kI racanA maya jIvadhAraNa karane vAlA mAtra pRthvI graha, svayaM usake eka hajAra karor3a varSa bAda bnaa| jo Aja se lagabhaga 470 karor3a varSa pUrva banI tathA samudra meM prathama bAra eka kozIya jIva lagabhaga 200 karor3a varSa pUrva banA ) / jaina darzana meM dI gaI avadhi evaM nigoda meM par3e rahane kI jIvoM kI avadhi anaMta kAla ke rUpa meM kAphI samAnAntara lagatI hai| eka-kozIya ke do bheda elagI evaM baikTIriyA banane meM karor3oM varSa bIta gye| nigoda se phira jIva samudra evaM pRthvI para rahane yogya 40 karor3a varSa pUrva bne| 20 karor3a se 7 karor3a varSoM kI avadhi taka dharatI para reMgane vAle bar3e jIva magara, DAinosara kA rAjya rhaa| jinameM stanadhArI evaM bacce thailI meM rakhane vAle memala bhI zAmila the| lekina vAtAvaraNa kI pratikUlatA vaza DAinosara lagabhaga ina 13 karor3a yAni 1300 lAkha varSa ke kAla meM vilupta ho gye| 7 karor3a varSa pUrva se 4 karor3a pUrva ke bIca kaI aura

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257/ jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra prakAra ke pakSI evaM jIvoM kA vikAsa hote huye prAImeTa 4 karoDa varSa pUrva Aye jo mAnava evaM bandaroM ke pUrvaja the| vartamAna manuSya (homosepiyana) lagabhaga 20 lAkha varSa se vartamAna svarUpa meM vikasita huA / mAnava sabhyatA kA likhita rikaoNrDa lagabhaga mAtra 7000/8000 varSa purAnA hai / DArvina kI khoja evaM jaina darzana meM nigoda se ekendriya beindriya ityAdi se karma nirjarA ke phalasvarUpa manuSya jAti meM janma bhI lagabhaga akalpanIya varSoM kI dIrgha avadhi meM hI saMbhava hai| vAstava meM yahI yAtrA eka rUpa se anaMta kAla kI yAtrA hai| jaise jaina darzana meM bhI kahA gayA hai| kheda hai vijJAna jaba dIrgha avadhi taka yAnI lagabhaga 100-200 varSa pUrva taka bhI vanaspati meM bhI jIva nahIM mAnatA thA, evaM hAla kI khoja se vijJAna ko vidita huA ki per3a podhoM meM bhI jIva hai, jo apanA khAdya jar3oM seM khIMcakara pattoM taka pahuMcAte haiM aura hare patte sUrya kI rozanI meM Photosynthesis prakriyA se avazoSita padArthoM kA pAcana karate haiM aura badale meM oNksIjana kA utsarjana karate haiN| yahA~ se vanaspati meM bhI jIva banatA hai / kahate haiM elagI samudrI kAI harita eka kozIya vanaspatikAya se oNksIjana kA sarvaprathama prAdurbhAva huA / aba vijJAna paudhoM evaM anya jIvadhAriyoM meM jIvana ko mAnatA hai| jIva vikAsa kI isa kar3I meM hamane vargaNAoM meM AhAra - vargaNA, mana-vargaNA, zvAsocchavAsa - vargaNA, taijasa-vargaNA Adi kA varNana kiyA hai| inameM sabase mahatvapUrNa mano-vargaNA hai| mastiSka ke vikAsa kI manuSya ke lie vizeSa mahattA hai| vijJAna ke anusAra bhI kisa taraha lagabhaga 4 karor3a varSa pUrva bandaroM (ape ) evaM manuSyoM ke eka hI pUrvaja the lekina do bhAgoM meM dhIre-dhIre vibhAjita hote hue eka zAkhA ne jaMgaloM se bAhara rahanA zurU kara zanaiH zanaiH Aja ke Homosapien vartamAna manuSya kI taraha sIdhe lambavataH calane vAle iMsAna bneN| jinakA dimAga vikasita thaa| manuSya kI lAkhoM lAkhoM kozikAoM meM DI. ena.e. ke sAtha 'jIva - tatva bhI hai| hAla hI nobala puraskAra

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jaina darzana evaM Adhunika vijJAna/258 vijetA zrI vaiMkaTaramana vaijJAnika dvArA yaha pramANita kiyA gayA hai| jaina darzana meM bhI pUrva meM bhI yaha kahA hai ki AtmA kA Ayatana zarIra ke barAbara hai kyoMki vaha zarIra ke aNu aNu meM vyApta hai| ___ manuSya meM eka viziSTatA loka saMjJA hai| arthAta vaha apane pUrvajoM ke dvArA hara kSetra meM die gae jJAna ko na kevala surakSita rakhatA hai varan usase lAbhAnvita hokara apane pUrvajoM ke kaMdhoM para caDhakara uttarottara vRddhi karatA jAtA hai| "parasparopagraho jIvAnAma" (tatvArtha sUtra , 5:21) jIvAtmAe~ apane sadjJAna, bhAvanA evaM cAritra se eka dUsare kA upakAra karatI haiN| hameM apane pUrvajoM evaM vartamAna mahApurUSoM se pragati patha milatA hai| manuSya kI bhautika samRddhi evaM vikAsa kA ye mUla maMtra, usake mastiSka ke vikAsa ke AdhAra para hai| jo cetanA ke vikAsa ke AdhAra para hai isase usameM na kevala cetanA kA vikAsa huA, varan caitanya kA, AtmA kA, arthAta sada (jJAna-darzana-cAritra) kA bhI vikAsa huaa| manISiyoM ne 'jIo aura jIne do' kA mArga sikhaayaa| ahiMsA, sahaastitva, anekAnta, sevA, naitikatA ko svayaM varaNa kara anyoM ko bhI usa mArga para calanA sikhaayaa| jaina darzana isa sambandha meM vizeSa ullekhanIya hai kyoMki isane prakRti ke una mUla siddhAntoM ko bhI dharma meM utArA hai jinase na kevala manuSya hI apanI pragati kara sakatA hai varan samasta carAcara vizva lAbhAnvita hotA hai| _ manuSya ne apanI bhautika unnati ke lie prakRti ke sAtha ghora kuThArAghAta bhI kiyA hai| lagabhaga 40 pratizata se adhika varSA vanoM kI kaTAI kI jA cukI hai| kaI durlabha prajAtiyA~, vanaspatiyoM manuSyoM ke dvArA vivekahIna lobha, artha-lAbha evaM svAdavaza pazuoM kA mAMsAhAra karane ke kAraNa naSTa ho cukI haiN| yahI nahIM apanI kSudratA se kaTTarapaMtha, AMtakavAda, dharmAndhatA, vizva-vinAzakArI zastroM kI hor3a se sampUrNa vinAza kI taiyAra bhI kara lI hai| nissandeha vijJAna ne hamAre jIvana ko anekA aneka suvidhAe~ bhI pradAna kI haiN| mahAmAriyoM, abhAvoM aura akAloM se mAnavatA ko

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259 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra kAphI rAhata dekara Aja 7 araba janasaMkhyA kA jIvana AdhAra bhI banA hai| lekina yahI vijJAna kahIM hamAre liye bhasmAsura na bana jaaye| samasta brahmANDa meM mAtra eka bindu jitanA pRthvI graha, jahA~ jIva mAtra kA udayakAla punaH saMkSipta tathA mAnava jIvana palaka jhapakane mAtra hai| jisameM vikAsa kI bhI vipula saMbhAvanAyeM haiM / ataH saMkSepa meM yahI niSkarSa hai ki vijJAna evaM dharma eka dUsare ke pratidvandvI nahIM varan sahayogI evaM pUraka baneM aura eka dUsare se samRddha baneM, yahI vizva kA trANa hai| jaina-dharma prArambha se hI satyAnveSI evaM sahiSNutA vAdI rahA hai / yaha vijJAna AdhArita mAnava dharma banane kI yogyatA rakhatA hai /

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JAIN RELIGION AND MODERN SCIENCE Stephen Hawking; one of the greatest physicists of our time wrote in the end of chapter, 'The Origin and Fate of the Universe', in his famous book , 'A Brief History of Time'-'So long the universe had a beginning we could suppose it had a Creator. But if the universe is completely self contained having no boundary or edge, it would have neither beginning nor end; it would simply be. What place then for a Creator?' Einstein therefore said, "God is left with little to do. Nature is governed by its own laws." It is what precisely Jainism predicted thousands of years ago. There was no creator, nature itself is automatic and autonomous to follow its own disciplined laws and principles. When most of the religions -Jewish, Christian, Islam, believed in creation by a Creator. St. Augustine accepted date of about 5000B.C. for creation of the universe. According to book of Genesis it could be not far from the last Ice Age i.e.10,000 B.C.. On the contrary conforming to the present scientific- version, Jainism held the universe was there since infinity "Anadi and Anant", no beginning and no end. There is no God,

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261 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra a no Creator, nature is autonomous and automatic, concept sounding more of modern physics than of religion. Modern Physics states however also of big bang - from crunch to creation, about 14 billion i.e.14000 million years ago, almost infinity, not in terms of geometric progression, but in astronomical terms of time, as it simultaneously states that before that 'singularity', there was no time and even if it was there, it was destroyed including every thing; say matter, space, forces etc.. It did not practically exist as such. It does not however appeal to common -sense that before big bang there was no time nor space or other fundamental entities like particles, gravitation or forces etc. Even if started from a crunch it must have contained all those entities in seed form ;from many to one, seems more reasonable and not vice versa,because scientific law of matter is that, it is neither created nor destroyed, of course matter and energy are interinvertible but sum total is always equivalent. Hence in Bhagwad Gita in II Chapter verse 12 it is said, "There was never a time when I was not there or when you were not there, nor is it a fact that we here after, shall all cease to be ."As shown earlier Stephen Hawking himself doubted looking to endless expanding nature of universe if it had a beginning or not. There are other important scientific theories of also regarding beginning of nature. "Universe is not defined by one beginning or end as thought by Hawking," said a cosmologist Roger -Penrose. In fact a universe goes through a succession of beginnings and endings. "It is a cycle following succession of big-bangs

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Jain Religion and Modern Science/262 in different aeons." This is what Jainism believes in. Six aeons of different periods, had a cycle. 1 Sukham, Sukhan i.e. Joy Joy-40 million sagropam. 2 Sukham i.e. Joy- 30 million sagropams. 3 Sukham Dukham i.e. Joy and Sorrow -20 million sagropam. 4 Dukham Sukham i.e. Sorrow and Joy - 10 million sagropam {reduced by 42000 years). 5 Dukham i.e. Sorrow- 21000 years. 6 Dukham Dukham i.e. Sorrow and Sorrow 21000 years. Total is one 'Avasarpani' or 'Utsarpani', much near the predictions of science, each about 100 million years, a period akin to science than religions . Jainism says there are six substances of which this entire universe is created-soul, matter, force-[helping movement), forcehelping bodies to rest i.e. retarding movement, time and space. Science also confirms formation of universe from substances , matter i.e. particles, energy ,or forces of gravitation nuclear radiation, electro-magnetic forces, dark-matter, dark-energy; in short forces, forming and expanding universe and opposite ones retarding it. Broadly, Science accepts all of them except 'Soul. How the inanimate matter became alive, got consciousness, or even how matter originated , science is still uncertain about it. Science has to move forward from self - imposed limitation of dealing with things material. Knowledge is not compartmentalised. Einstein

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263 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra said, "Religion without science is lame and Science without religion is blind ."Great modern physicists like W.Heisenberg therefore ventured writing "Physics and Philosophy", "Physics and Beyond", Feyman wrote, "Character of Physical Law" and D.S.Kothari wrote, "The Complementarity Principle and Eastern- Philosophy," etc, etc. Vinobaji rightly said to the effect that future generations would like religion with scientific background. Present religions are mere foundations, sometimes based on myths, metaphysical speculations or different forms of worship. They have to find unity of being `humane in this diversity, as shown by scientific principles. These are Anekant, non-violence, live and let live, perhaps never underlined better than in Jainism. Since 1960's science has made a quantum-jump in form of Quantum- Mechanics. By using high-energyaccelerators, smashing atoms or sub-atoms like proton etc underneath,discovered that there were hundreds of particles with different properties. They existed at the time of big-bang or may be even before if such cycles repeated .The deterministic laws of classical physics did not much apply for these particles. These particles are millionth and millionth of an inch. Photon was proved to have dual property, behaving as particle or wave and thus, there were discovered several properties in hundreds of elementary particles. The dual nature has been explained by a great Indian scientist Dr D.S.Kothari as mentioned earlier on principles of Anekant, experimentally as follows .A box with a partition making two compartments A and B and a hole in a partition - a

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Jain Religion and Modern Science/264 particle in that box can be in box A, or in box B, in A and still not in A, in B and still not in B, not in A and B. These may be put differently, say [1] positive or [2] negative or [3] mixture of positive and negative or [4] inexpressible [Avyakta] or [5] positive inexpressible or [6] negative inexpressible or [7] mixture of positive negative inexpressible. With multifarious properties of elementary particles dealt by quantum ,any definite view would be crazy and most uncertain; yet much progress in the world due to these discoveries has been made .In certain ranges the principles were found applicable facilitating growth of television, mobiles, internets, in fields of biology etc., etc. W.Heisenberg propounded new law of 'uncertainty' for quantum- mechanics; while old law of say gravity, existing Then Neil Bohr gave principle of complementarity : Most of the apparently contradictory properties were complementary like Chinese concept of Yin and Yang. day and night , labour and rest, mobile and fixed beings, opposites existing together. Carrier particles say photon, gravion, W.Boson and quarks. Experiments are conducted with cooperation of world's scientists at Cleveland[England) and at CERN (Europe) to find Higgs Boson or God's particle, which lends mass to other particles. The search is on in about 20 km long tunnel by smashing protons at a speed of light to know conditions that prevailed at big - bang. At Cleveland properties of dark-matter and dark energy are specially searched along with Higgs- Boson. Then is the principle of exclusion -no identical particles can coexist as Kabir said, "When I am there, God is not there and

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265 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra when God is there I do not exist, space being too narrow to accommodate both", [i.e. on acquisition of Godhood ], so is there the entanglement and confinement principle which implies that all the matter in the Universe was integrated and it therefore behaves in an inter related manner,having 'butterfly' effect of raising storm. The Jain Philosophy of 'Anekant' i.e. 'Syadvad' the way of narrating it, is much similar in emphasis as is the quantum mechanics. Immense are the properties of matter, or end - particles and so are the properties of soul as we move on spiritual path of liberation so will there be ups and down and therefore without wavering shall steadfastly achieve liberation, by removing ignorance, ridding from endless desires, indulgences, passions, being detached seeing truth, knowledge, observing good conduct, laws of conservation as nature gave us. We earlier observed the material universe is infinite not only in relation to time but also space. Let us first know basics of how universe was constituted. Under strong nuclear force, particles combined to form electrons, protons, neutrons. They then formed atoms to form 122 elements -98 stable and 24 unstable ones. Then were formed molecules, which in turn under the electromagnetic force constituted compounds, millions of chemicals, minerals, rocks and under gravitational and electromagnetic forces formed galaxies, stars, planets etc around them. The vastness of universe is astounding. Jains also say it is 'Anant' i.e. infinite. There are as per scientists - 200 billion galaxies with each about 100 billion stars and many planets around them. An approximate estimate of

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Jain Religion and Modern Science/266 distance of universe may be made, e.g. the sun rays travel at a speed of 1.86 lac miles in a second and thus to reach earth it takes about 8.3 minutes covering about 90 million miles or say 150 million kms. The nearest star to our sun is about 4 light years away, imagine the vastness of space .It is said one may add 24 zeroes after one to have approximation of infinite distance without boundary. How could Jainism predict without any equipments like present giant telescopes at Jodral Bank such immensity of space. Certainly it was great feat of spiritual knowledge, transcendental of time and space. : Modern Physics does not state about forces as mentioned in Jain -Scripture but says universe was formed from matter i.e. particles, their aggregates underinfluence of strong nuclear and electromagnetic, gravitational forces. Further science says universe ultimately consisted of 4% matter, 20%dark matter and 74% dark energy. It is interesting to note that experiments conducted to assess whether universe was expanding or not has led to the result that it was definitely expanding. It was earlier said that observations through giant telescope of Jodral Bank Observatory, make out that universe through galaxies was expanding. Confirmation of this view was reported in Times of India dated 2, April 2012, biefly as under, " New study confirms of expanding universe driven by dark energy, as Speed Professor Einstein had told." A team of cosmologists of Union of Pertsmouth and Max-Planick Institute of Extra Terrestrial Physics viewed, Big Bang at 14 billion years ago, establishes constant vacuum energy, empty space creating a repulsive force as driving acceleration of

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267/ jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra space. Dark energy was not simply an illusion. The question is much solved that how against forces or pulls of gravitation limiting expansion, the universe still expanded." Thus one is force of expansion and other is force for retarding creation .In fact Jainism has much earlier said there were forces helping movement which is called "dharmastikaya" and the opposite one is called "adharmastikaya", helping rest. Thus what is lacking is recognition of soul only, out of all six fundamental entities, common to both Science and Jainism. Modern Science which however has laid down that it took about 10 billion years after big- bang to form earth, as it was in the gaseous form until at 4000 degree C, then again at 700 degree C, to form a seven mile thick crust of earth, followed by 60,000 years of rain causing seas and to reach present levels of hospitable temperature. It had to cover this long span of time. It is only then that it could start accommodating life on our planet .The soup of life was already created of aminoacids, urea, methane, carbon etc, flown to the sea. Life in the form of distinct unicellular animal or plant began still 2.5 billion years after it i.e. only 15 00 million years earlier. Man is just 2-3 million years old almost 10 seconds of a day of period of life which is on our only planet. Here there are again some striking similarities between the evolution as described in 'Origin of Species' by Charles Darwin and Jainism. The record of evolution is mostly contained in fossils. The life on earth began as unicellular organism, plant and animal only 1.5 billion years ago, much after the big - bang i.e. 14 billion years ago. It took almost ten billion

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Jain Religion and Modern Science/268 years since the mother earth itself came in creation and again it took about 1 billion or more years for unicellular organisms to develop into multicellular ones. Life started from sea and then came amphibians at about 3 billion years ago i.e. 30 crore years then in turn came reptiles, 20 crore years ago., then pouched mammals or animals etc with placenta, amongst them were elephants, horses , carnivores animals and even primates , apes; the ancestors of man, whose existence is not more than about 30 million years ago. How it has some consonance with the jain view of life - species? As we have earlier said science has still not confirmed existence of soul although believing more or less in five other substances. Science has not explained the origin of matter too. Life started as per science with different combinations of carbon, amino acids, methane etc. It is said that the sustenance that a plant draws from its roots is matter ,but acquires life when there is. photosynthesis . Jainism also believes in life in plants and additionally a soul too. Jainism also says all worldly beings have not only life but souls also. We shall describe in detail how worldly souls have not only life but consciousness as well as conscience. But presently we will first deal with differentiation/ evolvement of species. It is accepted in Jainism that unicellular species, is condemned to exist in 'nigod', 'anant' -unending or billion of years. It suffers perpetually, involuntarily for lacking important organic developments and adverse circumstances. It may be larger unicellular life like earth, water, fire, air etc also. Same long innumerable years pass by earning merit by involuntary suffering to get

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269/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra benefit of being two, three sensed life like ants and so progresses to four and five- sensed animals, which form not only animals but even human beings after meriting such fortunes by destructions of past incurred sins ,derelictions etc. Thus there are human -beings who by dint of right- faith, right- knowledge ,right- conduct, evolved their worldly-souls into great spiritual heights , getting transcendental vision ,much introspection or intuitive abilities to grasp other being's thought and to acquire even omniscience, etc. Although 'Quantum Mechanics' was developed after 1960's, Jainism has much earlier found basic constituent to form not only physical world but organic life, consciousness and soul in a combined theory of karmas ,also classified into 23 varganas . In this article we can only briefly allude to it. They are broadly as under number [1] is anuvargana [2] is sankhyaanuvargana [3] is asankhyaanuvargana [4] is anatanuvargana. All these four varganas are almost akin to the concept of subatoms i.e. hundreds of particles forming electron, proton, neutron, and then by fusion and fission forming atoms and 'asankhya' atoms, making molecules and 'anant, making the entire physical universe. Similarly there are different types of bodies having life. They are due to past karmas, 'Aharakvargana' i.e. transitory body to seek information from enlightened ones. Then Number - [6], [8], [10], [12] are 'agrahaya,' which all mean unstable.

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Jain Religion and Modern Science/270 Then number [7] is 'Tejas'- it accompanies the departing soul to provide necessary nutrition to the body which is to take birth. Then number -[9] 'bhasha', [11] 'mann'(mind), [13] karma vargana,[15], 'saantar', matter discontinuous, [17] 'pratyek' body vargana sharer,[19]' badar nigod' (unicellular),[21]'sukshama-nigod' (unicellular), [24] mahaskanda vargana (all visible matter). It would be seen that all these are pertaining to consciousness and development of soul. How without any modern instruments such theory of development of physical world through particles atoms,etc to consciousness and spiritual growth,could be developed by Jainism, is surprising and credit may be accorded to those possessing such extra-ordinary vision through spiritualism. " "Sarira - van - manah - prana panah pud galan", ['Tattavarth Suttra', by Uma Swati, verse -5:19] "Suka-duhkha-jivita marnopgra has ca" ['Tattavarth-Suttra', by Uma Swati, verse5:20] The matter has assumed form of body, speech, mind even life so also, pain, pleasure and even birth and death, matter becoming animate and conscious. Life is sustained by ingestion and digestion of food and is killed by toxins or fatal things striking the body.

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271/ jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra In the field of soul and its great potentials science leaves us in lurch. It has yet reached the stage of knowing what is conscious, what is mind and what are its products and knowledge through it. "yoga upyog jivesu" ['Tattavarth Suttra', by Uma Swati, verse 5:44] Meaning thereby that this worldly soul consists not only the clay -cast mould .i.e. our body,but also has spiritual capacity to earn knowledge, self control, and right -conduct .The path to deliverance is only through amalgam of body and soul, which plays an ennobling role of its purification through pursuit of path relentlessly, as said in the first stanza of Ttattavarth -"Samayag darsan gyan caritrani moksha marg"- right vision, faith, enlightened world view and right knowledge and lastly treading such path of shedding attachments and aversions, malice etc. leading to liberation. It is only the soul power which can control the instincts which are like hundred-headed-hydra. Intelligence is too feeble a rider to control instincts. Soul power is fortified by long practice until emancipation Those who have practiced it like Lord Mahaveera, Buddha Christ, Kabir, and a host of suffi saints like Khawaja Mohammad Chisti etc. and others in the past and presently like Vivekanand, Srimad Raychand, Gandhiji, Tolstoy, Ruskin, Lincoln, Romainrolland,and a number of eminent jain and other acharyas etc, brought succour freedom for depraved mankind. The soul power is not an illusion like astrology. Therefore real " . F

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Jain Religion and Modern Science/272 scientific approach would be, to investigate this power dispassionately and not to deny it stubbornly. The soul has several merits as the matter possesses several properties as discussed earlier through QuantumMechanics. Acharya Mahapragya has said that, "Soul is knower, it is formless, as well as with form. It has life also, and yet it is weightless. It is substance which is conscious as well as conscience. It is knower and also knows the knower." Some such thoughts were also uttered by Einstein that, "he knew about materialis of matter, but would if given next birth, like to know the knower". We noticed many similarities between Jainism and Modern Science. It is also true that in the evolutionaryscale, man has made giant strides; although it is only through development of mind and intellect. Jainism however stresses that it is our worldly soul's actions, earning merits and demerits , that we make or mar, our future. Through ignorance, blind-faith, violence, noncooperation, indulgences, absolute views, fanaticism, fundamentalism, terrorism, etc we act against our conscience ;which has potentiality to rid ourselves of above vices and find ourselves in conformity with the laws of science and nature - 'Anekant' i.e. non-absolutism and the principle enunciated by Quantum-Mechanics i.e. Principle of uncertainty, complementarity, entanglement of entire universe etc. lead to non-violence, conservation, coexistence etc.

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273/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra Science however devoid of ethics, would lead to immoral games, by entering into trades, professions, industries which are harmful and hazardous to mankind, destruction of plants and other species and imbalance in the eco- system. The simplest form of non violence is vegetarianism . Much destruction of plant species i.e. about 40% rain forest and much loss of potable water occurred through non vegetarian diet. It is feared that future wars, would be fought to procure this life sustaining scarce commodity. In international relations also the divorces of ethics lead to self aggrandisement attitude, overlooking the welfare of all mankind. It foments evils like internecine conflicts and wars, which is in the interest of big and powerful countries as they earn by selling and producing weapons, including weapons of mass destruction. Already we are in the throes of blind suicidal nuclear and other weapons' race. Science is neutral, a knowledge like Alladin's lamp ,to be used for boon or bane. Undoubtedly it has provided great amenities and made life much easier to sustain presently a population of about seven billion and yet much of the population face scourge of starvation and malnutrition and worse still, the fear of extinction. The way to growth is undoubtedly through Science joining hand with human and scientific religion like Jainism, which will enrich each other in the interest of the entire mankind.

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Jain Religion and Modern Science/274 REFERENCES : 1- A Brief History of Time by Stephen Hawking. 2- Complementarity Principle and Eastern Philosophy by Dr D.S.Kothari. 3- Jainism by Mr Narendra Bhandari. 4- Jain Studies and Science by Dr Mahaveer Raj Galeda. 5- Jainism and Modern Science a Comparative Study by Mr Dulichand Jain. 6- Jainism and Modern Science by Mr Narendra Bhandari. 7- Jeev Pudgal Karma Chakra by Mr Jethmal Gulecha. 8- Tattavarth Suttra by Shrimad Uma Swati. 9- Two Million Years Ago, Readers' Digest special publication.

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vijJAna ke anusAra sUkSmatam vAyu kAya ke jIvANuoM kA saMrakSaNa kisa taraha . ina jIvoM ko mAtra hamArI khulI AMkhoM se nahIM dekhA jA sktaa| kevala khurdabIna se dasa hajAra guNA yA lAkha guNA bar3A kara hI, ve dikhAI dete haiN| paudhoM meM eka kozikA ke samAna-baikTIriyA kI kozikA apanI dIvAra se ghirI hotI hai| ye vAyu, pRthvI, pAnI se khAdya padArtha lete haiN| samudra ke gahare tala para jharanoM, barphIle dhruva-pradezoM evaM garma-cazmo, jharanoM meM bhI milate haiN| lagabhaga zAyada hI aisI jagaha ho, jahA~ ve na hoN| adhikAMza nukasAna rahita haiN| kucha lAbhaprada haiN| kaI ghAtaka bhI haiN| bAharI dIvAra itanI kaThora hai ki tApakrama kI carama viSamatA saha sakate haiN| ye sabhI sukSma jIvANu baikTIriyA, phanjAI (phaphUMda),elagI (kAI), proTojoA evaM vAyarasa jAtiyoM meM vibhakta haiN| 1. baikTIriyA:- eka kozikA vAlA-binA harita paudhA jAti kA jIva, khurdabIna se dekhA jA sakatA hai| jaivika vastu mRta ho jAne para unameM pAye jAte haiN| apane zAstroM ke anusAra yahA~ taka ki yuvA kI sundara deha bhI marane para vaha jIva usI mRta deha meM kRmi bana sakatA hai| yaha usa kRmi se sahastra guNA choTA baikTIriyA hai| pazuoM kI AMtoM meM unake bhojana ko jugAlI se pacAne meM sahayogI hai| khataranAka baikTIriyA se TI.bI., TiTanesa, DipthIriyA(gale kI bImArI kA bukhAra), kor3ha, kolerA haijA), dhanuSaTaMkAra Adi roga hote haiN| davAIyAM-inase sTrepTomAisina, AromAisina, klaromAisina davAiyA~ banatI haiN| kRSi meM paudho kI vRddhi meM sahayogI haiN|

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vijJAna ke anusAra sUkSmatama vAyu kAya ke jIvANuoM kA saMrakSaNa kisa taraha/276 udyoga-cAya kI pattiyoM ko pakAne, raMga dene, camar3e para raMga lAne meM, mRta vastuoM ke vighaTana, visarjana meM kAma ke haiN| 2. phanjAI:-binA harita-paudhe-jIva-khaMbhI, sar3ane vAle AcAra, sar3ane vAle phala, pazuoM ke mala se kaI rogANu ke kAraNa banate haiN| paccIsa prakAra kI "pensilina davAIyAMenTIbAyoTika banAI jAtI haiN| udyoga-bekarI, biskuTa, breDa, khamIra se panIra, kRSi meM, khAdya meM bhI, iDalI, Dose banAne meM kAma AtI hai| elgI:- kAI, lIla, pAnI ke paudhe, harita parNa paudhe| svataH apanA bhojana banA lete haiN| khAdya proTIna banatA hai| bhUrI elgI se soDiyama, poTeziyama, AyoDina milatA hai| harita parNa kArbana-DAIoNksAiDa grahaNa kara phoTosinthesisa praNAlI se bhojana banAte haiM, kAma meM lete haiM, vRddhi pAte haiM aura oNksIjana utsarjita karate haiN| samudra kI kAI ataH saMsAra kI pahalI oNksIjana phaikTrI banI, jisase jIvoM kI vRddhi aura vikAsa huaa| (proTojoA-harita pUrNa bhI hai evaM nahIM bhii| vaijJAnikoM ke lie ise paudhe yA anya jIva mAnane meM ataH samasyA hai| jIva kI taraha muMha khalA hai| kaI proTojoA khataranAka haiN| plesamoDiyama-maleriyA-kITANu, mAdA macchara letI hai, vaha mAnava rakta cUsate samaya ise mAnava zarIra meM DAla detI hai jo maleriyA, DeMgU kA kAraNa banatA hai| ye apanI khurAka elgI se pAte haiN|) vAyarasa- khurdabIna sAdhAraNa se na dikhane vAle balki dasa hajAra yA lAkha guNA bar3hAkara dikhAne vAle se vAyarasa najara Ate haiN| khAlI jIvita-mAnava yA jIvadhArI ke zarIra meM hI bar3hate haiN| DaMDAkAra bhI hote haiN| rogANu ke kAraNa paudhoM evaM anya jIvadhAriyoM meM milatA hai, inase bhojana sar3atA hai| peTa-vyAdhi hotI hai| ikaTThA anAja sar3atA hai| bhavanoM ko nukasAna, dIvAroM kA cUnA kharAba ho jAtA hai, makAna jarjara ho jAte haiN| jala viSAkta ho jAtA hai| UnI, satI kapar3e gala jAte haiM, lakar3I kitAbeM bhii| phraTa-jasa svAda rahita ho jAtA hai| dUdha cAya bhI prabhAvita ho jAte haiN| camar3I kI elarjI, zarIra meM sardI, jukAma, khAMsI, orI, acapar3e hote

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277 / jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra haiN| poliyoM kA vAyarasa sabase sUkSma hotA hai| AlU, papItA, bhiNDI, tambAkU, pattiyA~ duSprabhAvita hoM, dAne-dAne par3a jAte haiM / sArAMza: 1. 2. 3. 5. bekTIriyA binA harita, paudhA jAti kA 'jIva' / mRta deha meM pazuoM kI AMtoM meM pAye jAte hai| jugAlI se bhojana pAcana, dUdha se dahI / anya khataranAka bekTIriyA se TI.bI. TiTanesa, koDha haijA ho sakatA haiN| upayoga davAoM meM - Streptomycine, Auromycin, Chloromycin evaM udyogoM meM upayogI, camar3e para raMga, cAya, paudhe vRddhi Adi meM kAma AtA hai| phaMgI binA-harita-paudhe - jIva, khuMbhI Adi haiM jisase khamIra, sar3ane vAle acAra, khAdya padArtha, biskiTa, panIra 25 prakAra ke pensilina enTIbAyoTika banate haiM / elgI - pAnI meM lIla, harita - parNa, proTIna, khAdya-bhUrI - elgI se soDiyama poTeziyama / kyoMki vaha proTojAA - harita - parNa bhI nahIM bhI / jIva kI taraha muMha khulA | proTojoA khataranAka bhI hai| plAsamoDiyama mAdA macchara ke kATane para mAnava ko maleriyA roga pahuMcAtA hai| usase elarjI, khAMsI Adi bhI hote hai / " vAyarasa - bhojana ke svAda ko badala detA hai| bhojana sar3atA hai / peTa kI bImArI hotI hai| poliyoM, bhavanoM ko bhI nukasAna, jukAma, sardI, kapar3e, kitAbeM sar3anA, paudhe, AlU papItA, bhiNDI bhI duSprabhAvita / nigoda meM varNita jIvoM kI taraha ye sabhI prakAra ke jIva hamArI eka sAMsa kI avadhi meM lAkhoM mara jAte haiM aura anukUla vAtAvaraNa pAkara deha Adi meM ghaMTe bhara meM dviguNitayA, kaI adhika bar3ha jAne para usa vyakti ko usase grasita kara lete haiM yadi unheM rokA na jaaye| prakRti ne svataH hamAre deha meM rakta meM roganirodhaka guNasUtra diye haiM isalie usa zakti ke rahate hama inake zikAra nahIM hoNge| sAmAnyataH "

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vijJAna ke anusAra sUkSmatama vAyu kAya ke jIvANuoM kA saMrakSaNa kisa taraha/278 - hamAre kisI kapar3e Adi ko mu~ha para lagA lene se na unakI rakSA kara sakate haiM na unheM mAra sakate haiN| 6. inhIM se khoja ke AdhAra para pUrva meM, prANa ghAtaka TI.bI. TiTanesa, poliyA, cecaka, jaisI evaM anya kaI bImAriyoM ko samApta kiyA gayA athavA unakA ilAja saMbhava huaa| kaI hamAre kRSi, udyoga, khAdya Adi meM upayoga Ate haiN| merI choTI samajha anusAra vAyukAya kI rakSA kA artha vAyumaNDala ko viSAkta hone se rokanA hai| isa upabhoktAvAdI evaM yena-kena prakAreNa rUpa se, Arthika lAbha kamAne kI dhuna meM atyadhika audyogikaraNa vizva meM haA hai| jisase pRthvI para kArbanaDAiAksAiDa evaM anya jaharIlI gaise jaise adhika mAMsAhAra se mIthena, evaM bar3hate phrIja , eyarakaMDIzanara jaise anya upakaraNoM se kloro-phloro gaisa meM itanI vRddhi huI hai , jisane pRthvI ke kavaca, ojona gaisa ko cheda diyA hai| aisI sthiti meM sUrya kI sIdhI kiraNeM pRthvI para Ane se reDiyezana, kaiMsara Adi hone se bahuta nukasAna hotA. hai| ojona kA yaha cheda bar3hatA hI jA rahA hai| saMyukta rASTra ke sabhI sadasya deza aise audyogika dezoM ke viSaile utsarjana kamakara jIva mAtra ko rogoM se bacAkara pRthvI para oNksIjana kI sahI mAtrA sunizcita kraaveN| ANavika misAIloM ke prayoga meM nirantara vRddhi ho rahI hai jo vAyu ko reDiyodharmI banA rahI hai| bar3hate mAMsAhAra meM pazuoM ke khAdyapUrti ke liye cAlIsa pratizata varSA-vanoM ko naSTa kara diyA hai| ataH prANa-vAyu AksIjana para bhI duSprabhAva hogaa| dina pratidina bhayaMkara zastra, gole-bArUda banAne kI hor3a lagI hai| kabhI kisI dina kisI dharmAntha, kaTTara pagale dvArA vizvayuddha ke lie aNu zastroM meM Aga lagAI jA sakatI hai| vaise bhI varSA vanoM kI kaTAI, varSA para duSprabhAva DAlatI hai| kahate hai ziva mahAdeva ne jahara pIyA , evaM amRta diyaa| harita per3a paudhe kArbanaDAIoNksAiDa khAkara sUryadeva kI sAkSI meM hameM oNksIjana dete haiN| ataH per3a paudhoM kA saMrakSaNa saMvardhana kreN| vAyumaNDala ke viSAktikaraNa hone ko adhikA-adhika

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279/jainoM kA saMkSipta itihAsa, darzana, vyavahAra evaM vaijJAnika AdhAra sImita kareM evaM hamArI pRthvI, vAyu, jala, iMdhana evaM AkAza ko bar3hatI kSati se bcaaveN| katlakhAnoM se bar3hate udyogoM se nadiyoM ke peyajala meM malabA, praduSaNa pravAhita kiyA jAtA hai| sarvatra bhArI mAtrA meM vizvabhara meM audyogikaraNa ke rUpa meM murgIpAlana, hajAroM lAkhoM kI saMkhyA meM kRtrima saMkucita vAtAvaraNa meM pAlane se vAyarasa ke rUpa meM samaya-samaya para phlU, TAiphAiDa, kolerA ke bekTIriyA yA proTojoA ke viSANu, par3e gaMde pAnI meM maleriyA evaM DeMgU jaisI khataranAka bImAriyA~ aura naI naI bimAriyA~ phailAte haiN| ataH ina eka kozIya vAyukAya kI jIva utpati ko acchI taraha samajhA jaaye| vAyumaNDala ko viSAkta hone se rokane para kArya kiyA jAve evaM usameM mAnava evaM saMsAra ke anya jIvoM ko bacAne ke upAya kiye jaaveN| kevala muMha para kapar3A rakhane yA bA~dhane se saMtuSTa hokara kisI paMtha ke pratIka mAtra na bana jaaveN| dharma jahA~ vijJAna kA guru hai, usa dharma ko vijJAna kI pragati kA tathA naI cunautiyoM kA sAmanA karanA pdd'egaa| vizanoI samAja ne jAmbejI mahArAja ke upadeza pAlate hue evaM per3a paudhoM evaM vanya jIvoM ke saMrakSaNa ke liye sAhasika balidAna dvArA sarAhanIya sevA kI hai| pradUSaNa baDhane se na kevala vAyu evaM unake sUkSmajIva, varana hamArI pRthvI, jala, IMdhana, agni evaM sabhI jIva rAzi-trasa, sthAvara, sabako jIvana bacAne kA bhArI khatarA hai| AdhyAtma ke Aloka se hI isa samasyA kA samAdhAna ho skegaa| ataH samasyA ko ThIka samajhanA pahalI jarUrata hai|

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zuddhi-patra kahA~ pRSTha azuddhi zuddha rUpa saMkhyA (jahA~ azuddhi hai) / (vartamAna) / (par3hA jAye) 13. AThavIM lAina 566 I.pU. | 599 I.pU. 51 pairA 2 tIsarI lAina | Rihabbudutta | Rishabdutta 52 | pairA 3 dUsarI lAina | Reggriha Rajgriha | sAtavIM lAina kraAcAraMga | AcAraMga dasavIM lAina ke nIce nIcai gotrasya | nIce rgotrasya dohA | 209 | dasavIM lAina dohA manuva vAdUra manuvagAhIe

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This work provides an actually existing modest model of 'Jains', non - violent living , adopting vegetarianism; truth by patiently appreciating its various aspects, by peaceful coexistence of varied sects and lastly, striving for ethical conduct;-- absolutely necessary for our survival, with potential for all-round development.

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lekhaka paricaya zrI chagana lAla jaina neM AcArya zrI yatIndra-sUrI jI dvArA sthApita 'rAjendra-jaina-gurUkula-bAgarA' meM prArambhika adhyayana kiyaa| usakA stara sAmAnya pAThazAlAoM se bahuta adhika rakhA gyaa| Apane jaina dharma ke paMca pratikramaNa bhI , pAMcavI kakSA taka artha sahita siikhe| ina sabakA lAbha Apako apane jIvana, vyavahAra meM bhI milaa| Apane zikSA kA stara bhI uccatama banAye rakhane kA satat prayAsa rkhaa| ApakI Andhra vizvavidyAlaya kI 12 vIM inTara meM bhI tIsarI reMka aaii| shrii| jaina ne bhAratIya prazAsanika sevA meM bhI padonnati paaii| Apane jana kalyANa ke| kArya-kucha udAharaNArtha-prazAsanika sahayoga se-600 sau harijana parivAroM ko sabhI suvidhAyukta lagabhaga niHzulka bastI zrIkaraNapura meM upalabdha karAI tathA varlDa baiMka dvArA pradatta vizva khAdya-vitaraNa lAkhoM majadUroM meM kiyA evaM kisAnoM ke lie siMcAI hetu nahara se pakkI nAliyoM ke nirmANa kA vizva baiMka ke zithila par3e progrAma ko 1100 gAMvoM ke lie saphalIbhUta kiyA / hajAroM bhUmihIna kRSakoM ko rAjakIya bhUmi upalabdha kraaii| Adi , Adi / sevAkAla ke samaya tathA san 92 meM sevAnivRti ke pazcAt bhI jo prArambhika samaya se samyag-jJAna par3hane, prasAra karane kA bIja boyA thA vaha bar3hatA gyaa| navakAra maMtra para likhanA prArambha kara, tatvArtha sUtra kA sarala hindI va aMgrejI meM anuvAda lagabhaga mUla ke anukUla kiyaa| jaise jaina jagata ke adhikArI prophesara zrI sAgaramala jI ne apanI bhUmikA meM likhA hai| aba isI krama meM lekhamAlA saMgraha jo jainoM ke saMkSipta itihAsa, darzana, vyavahAra evaM vijJAna va jaina darzana ke samanvaya para prastuta hai| aMtima lekha navInatama vaijJAnika khoja para AdhArita haiN| ye kAphI vistAra se likhe gaye haiN| ina viSayoM para svataMtra graMtha likhe jA sakate haiN| lekina pAThakoM ke liye ataH sAra rUpa meM sulabha kiye gaye haiN| lekhoM ko likhane meM ApakI putriyoM DaoN. zrImatI saMtoSa jaina va DaoN. zrImatI tArA jaina kI bhI bhAgIdArI rahI hai| muni zrI riSabhavijaya jI kI preraNA se tathA vartamAna AcArya zrI ravIndra sUrI jI ke AzIrvAda phalasvarUpa hI yaha lekha saMgraha pAThakoM kI sevA meM peza hai |shrii chagana lAla jaina dvArA punaH punaH hRdaya se inheM vandana kiyA jAtA hai / jana-jana ke ArAdhya deva shrii| rAjendrasurI jI ke caraNa kamaloM meM lekhaka dvArA parama vinamratA pUrvaka yaha jJAna puSpa arpita