Keynote Address of Dr Sagarmal Jain at Calcutta

Author(s): Mahadeolal Saraogi
Publisher: Mahadeolal Saraogi
Catalog link: https://jainqq.org/explore/006502/1

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Eltation International Mahadeolal Saraogi research project at the Ramakrishna Mission Institute of culture inaugural function 14.3.92 a resume

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"He who renounces all desires and acts free from longing, without any sense of mineness or egotism, he attains to peace". -BHAGAVADGITA "What availeth it to bathe at a place of pilgrimage, if filth is in the heart ?" - GURU NANAK "All religions are paths leading to the same goal, and to quarrel over the issue is puerile and inept". - SRI RAMAKRISHNA "Truth does not do homage to anyone-either man or society. Society should do homage to Truth or die". -SWAMI VIVEKANANDA "Platform of service is as big as world. It is never over-crowded". -MAHATMA GANDHI

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10036 MAHADEOLAL SARAOGI (1893-1953)

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ENGLISH VERSION OF KEYNOTE ADDRESS

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8 May 1992 Prologue: On the 14th day of March 1992, the inauguration of Mahadeolal Saraogi Research Project at the Ramakrishna Mission Institute of Culture, Calcutta, took place under the Presidentship of Swami Lokeswaranandaji, and the Keynote Address was delivered by Prof. Sagarmal Jain, Director Professor, P. V. Research Institute, Varanasi. It was a new Wing to the Research organisation Institute, and it was, too, a fulfilment of aspirations of Mahadeolalji's. Mahadeolal Saraogi (1893 - 1953), a noted Trader of Calcutta, lived and died as a true Jain leaving the legacy of his life for his progeny to follow and work upon. He renounced the world at the early age of 50, and sat at the feet of the Jain Acharya Sri Tulsi for acquiring eternal values and for realising truths. He felt that Jain tenets accorded to modern way of life as they did in the past. And Mahadeolalji endeavoured in his humble way to difuse knowledge about Jain principles and ideals along both in the land of Bharata as well as abroad. the all - This desire and wish of Mahadeolalji passed on to his descendants who came to the view that for rejuvenation of this Eternal Faith Jainism some more research was to be carried on, so that the Jain view of life and values could be placed in the proper perspective. of the one of the Possessed with the charge, we came to be aware of Swami Lokeswaranandaji Maharaj's endeavour to expand the research activities of The Ramakrishna Mission Institute of Culture. - 1 -

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He was approached with the proposal to add brick to the Research Wing, with special stress on Jainism. He accepted the idea, and research on Jainism, as also on Buddhism, came to be incorporated and became a part of the wing. It was inaugurated on the aforesaid 1992 at the Vivekananda Hall of the Institute. date 14th March Delivering the Keynote address Prof. Sagarmal Jain succeeded in throwing a shaft of guiding light in this directionless age of confusion of terror. The address, both in English and Hindi, is reproduced in the form of this booklet. In his inaugural role, Swami Prof. Sagarmal Jain to the dealt with the purpose of the Wing. Lokeswaranandji introduced distinguished audience and objective of the Research After Prof. Jain had delivered his address, Swamiji observed that the Keynote address was of captivating nature and it should be preserved as a reminder of the eternals, though somewhat effaced out because of the ravage of time, that Jainism stood for. Prof. Dhiresh Bhattacharya, the noted Economist, offered the Vote of Thanks on behalf of the Institute. He said that the Research Wing was expected to fill in the lacunae by bringing into light again a large part of near forgotten India's socio-cultural heritage. He further hoped that the research wing would be able to contribute significantly to what is called reconciliation of the nation. The function had reawakened many a soul to this need and to refashion their lives in pursuit for the good. - 2 -

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While writing out this small introduction, I feel that I must mention Dr. Santilal Mukherjee, a retired college Principal, who bore me a hand in collating and editing and giving the shape to it for the inquisitive and interested readers. GOBINDLAL SARAOGI SARAOGI PARK 7B, Lower Rawdon Street, Calcutta 700 020. - 3 -

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MAHA DE OL AL SARA O GI - a profile - Mahadeolal Saraogi, whose birth centenary falls this year - 1992, was born in Rajgarh, a small town in Rajasthan. Mahadeolal's father, Babu Daluramji Saraogi, was a noted trader of Calcutta. Mahadeolalji joined his father's business at a very early age. Though not much of formal education, Mahadeolalji had an enquiring and reflective mind, which indeed led him to ascetic life after retirement - at the age of 50. He was really on his way to renouncing the world from the age of 40 when he became a widower. Deeply religious in his innate nature, Mahadeolalji wanted diffusion of the religious temperament with emphasis on the discovery of truths contained in our Shastras. He spent most of his time at the feet of Shri Tulsiji, the Jain Acharya, whose New Dispensation for all has been Anuvrat Movement - the movement for application of the doctrine of small vows. This way of life - of meditation and self-effacement in search of the Eternal - came to be followed by his eldest son, Ramkumar Saraogi, also at an early age. recognition of Ramkumar's role, he was awarded by Acharya Shri Tulsi, the distinction of 'Jain Ratnam' a year before his Maha Samadhi - in 1991. Meanwhile Mahadeolalji's family was making strides in the social arena. One of his sons, the Late Pannalal Saraogi became a Member of the First and Second Legislative Council, West Bengal, and then secured a berth in the - 4 -

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Rajya Sabha. Unfortunately, Pannalal died at a very early age while a Member of that wing wing of Our Parliament. Another son of his, Shri Gobindlal Saraogi, did succeed in stepping into the shoes of his elder brother Pannalal as a Member of the West Bengal Legislative Council, in which, he continued till its abolition (1969). One of Mahadeolalji's grandsons' wives, the daughterin-law of late Pannalal Saraogi, and wife of the philanthropist, Shri Kamal Nayan Saraogi, Smt. Meenakshi Saraogi has distinguished herself as a business-lady, in recognition of which she has been awarded the national decoration Padmasree in the year 1992. - national Quite a few Seva Pratisthans have been. set up and being run by Mahadeolalji's sons and grandsons, in Rajgarh, his place of birth again an endeavour at revival of an ancient value of ours. An endowment, further, has been created in the name of Mahadeolal Saraogi with the Rotary Club of Calcutta, the oldest of this side of the Suez, for conferring an Annual Award on eminent Social Worker(s) in the State of West Bengal. In the selection of such awards, religious denominations and political differences - all these are transcended. The First Year's Award (1991) was given away by Shri Jyoti Basu, the Chief Minister of West Bengal, to the noted Social Worker and Ex-Sheriff of Calcutta, Rusi Gimi, who had this last distinction in his illustrious life of action and service. - 5

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Mahadeolal Saraogi was essentially a man of renunciation. He dedicated his life to the service of the community entertaining within himself Swami Vivekananda's and Mahatma Gandhi's ideal of Trusteeship. One makes wealth, but not for his own enjoyment or possession. - 6 -

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Respected Swami Lokeshwarnandji, Other Swamijis of Ramakrishna Mission, Members of the Mahadeolal Saraogi family, ladies and gentlemen: I am deeply indebted to the authorities of the Ramakrishna Mission Institute of Culture and Mahadeolal Saraogi Endowment for inviting me to inaugurate the Research Project on Jainism, undertaken by this Institute and sponsored by the Endowment. The significance of this occasion is enhanced when we come to learn that Research Project on. Jainology is likely to be carried away by the R. K.Mission Institute of Culture. To some it may appear strange, but I think otherwise. In my opinion, the researches in the field of Prakrta and Jainology lead to deeper knowledge and better understanding of the Indian Culture as a whole. Our culture being a composite one, water-tight compartments among its different shades are not feasible at all. We cannot understand Indian Culture completely without understanding its different constituents, i.e., Jainism, Buddhism and Hinduism. So one thing must be clear in our mind: studies and researches in the field of indology are not possible at all in isolation. In fact Jainism, Buddhism and Hinduism are so inter-mingled and mutually influenced that to have a proper understanding of one, the understanding of other is essential. However, two distinct trends have been prevalent in Indian Culture from its earliest days, known as Brahmanic and Sramanic. No doubt, these two trends are distinguishable - 7

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but, at the same time, we must be aware of the fact that they are not separable. Though on the basis of some pecularities in theory, we can distinguish them, yet in practice, it is very difficult to bifurcate them. Because none of these two remained uninfluenced by the other. The earlier Sramanic trends and its later shades Jainism and Buddhism were influenced by the Vedic tradition but at the same time they have also influenced it. The concepts of Tapas or austerity, ascetism, liberation, meditation, equanimity and non-violence, which were earlier absent in Vedas, came into existence in Hinduism through Sramanic influence. The Upanishadas and the Gita evolved some new spiritualistic definitions of Vedic rituals. Both are the representatives of the dialogue which had taken place in Sramanic and Vedic traditions. The Upanisadic trend of Hinduism is not a pure form of Vedic religion. It incorporated in itself the various Sramanic tenets and gave a new dimension to Vedic religion. Thus we can say that our Hinduism is an intermingled state of Vedic and Sramanic traditions. The voice which was raised by our ancient Upanisadic Rsis, Munis and Sramanas against ritualistic and worldly outlook of caste ridden Brahminism, became more stronger in the forms of Jainism, Buddhism along with the other minor Sramanic sects. Thus the Upanisadic trend as well as Jainism and Buddhism provided resort to those fed up with Vedic ritualism and worldly outlook towards the life. Not only Jainism and Buddhism but some other sects and schools of Indian thought such as Ajivakas and Sanikhyas also adopted more or less the same view towards Vedic ritualism. - 8 -

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Jainism and shall be Jainism and Buddhism were more candid and uncompromising in their opposition towards Vedic ritualism. They rejected outright animal sacrifice in Yajnas, birthbased caste-system and on the infallibility of the Vedas. In the form of Mahavira and Buddha, the most prominent rationalist preachers, we found the real crusaders, whose tirade against casteridden and ritualistic Brahminism, which touching ever low water mark and crumpling with its inner inadequacies, gave severe jolt to it. Buddhism came forward to sweep away the long accumulated excrescences grown on Indian sound Culture in the form of rituals, casteism and supersitions. But we mistaken if we presume that in their attempt to clear off the dirt of Vedic ritualism, Jainism and Buddhism remained intact. They were also influenced by Vedic rituals considerably. Ritualism in the new form of Tantrick rituals crept into Jainism and Buddhism and became part and parcel of their religious practices and mode of worship. With the impact of Hindu Tantrism, Jains adopted various Hindu deities and their mode of worship with some variation, which suits to their religious temperament and were alien to it in its pure form. Jaina concept of Sasan Devatas or YaksaYaksis is nothing but only a Jain version of Hindu deities. As I have pointed out earlier, the influence has been reciprocal. This can be discerned from the fact that on one side Hinduism, accepted Rsabha and Buddha Incarnation of God, while, on the other, Jainism included Rama and Krishna in its list of Salaka Purusas. A number of Hindu Gods and Goddess were accepted as consorts of Tirthamkaras such as Saraswati, Laksmi, Kali, Mahakali, Chakreshwari, Ambika, Padmavati However, and Siddhika. The moot point, I intent to come to is that different - 9 -

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religious traditions of our great Indian Culture have borrowed various concepts from one another, So it is the duty of a researchers of this Institute to study and highlight this mutual impact which is the need of the hour and thus bridge the gulf that exists between different religious systems. Because this Institute is established after Sri Ramakrishna, who had worked all the time in theory and practice for bridging the gulf between the religions, it is postulated to be the bounden duty of the Institute. If we want to give a concrete shape to the dream, which Sri Ramakrishna and Swami Vivekananda had seen, this type of inter-religious studies should be undertaken with an unbiased attitude and religious religious devolution, So to say. Though it is true that Sramanic tradition in general and Jainism and Buddhism in particular have some distinct features, discriminating them from Vedic or Brahmanic tradition, yet they are not alien faiths. They are the children of same soil, came forward with reformative spirit. It is just by a mistake. in notion that it is thought that Jainism and Buddhism were a revolt against Brahmanism. The Western scholars have been particular in highlighting this view. But here I would like to say that it was not a revolt but a reformer's crusade. In fact Vedic and Sramanic traditions are not rival traditions as some of the Western and Indian Scholars think. There seem to have been a deliberate effort to creat a gulf between Jainism and Buddhism on one hand and Hinduism on the other, by Western Scholars. Unfortunately, some Indian scholars even Jain scholars also supported this point of their views, but in my humble opinion this was a false step taken in a wrong direction. - 10 -

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It is true that Sramanic and Vedic traditions have divergent views on certain religious and philosophical issues, their ideals of living also differed considerably. But this does not mean that they are rivals or enemies of each other. As passions and reason, Sreya and Preya, in spite of being different in their very nature, are the components of human personality, so is the case with Sramanic and Vedic traditions. Though inhereting distinct features, they are the components of one whole Indian Culture. Jainism and Buddhism were not rival to the Hinduism, but what they preached to the Indian Society was an advance stage in the field of spirituality as compared to Vedic ritualism. If the Upanisadic Upanisadic trend, in spite of taking divergent stand from Vedic ritualism is considered as a part and parcel of Hinduism, what is difficulty in measuring Jainism and Buddhism with same yard stick. Again, if Samkhyas and Mimamsakas, Advaitists and Dvaitists, in spite of in spite of having different philosophies and pathways belong to same Hinduism, why not Jainism and Buddhism? If Upanishadic tradition is considered as an advancement from Vedic ritualism to spiritualism, then. we have to accept that Buddhism and Jainism have also followed same path with a more enthusiastic spirit. They worked for the upliftment weaker section of Indian society and redemption from priesthood and ritualism. They preached the religion of common men, which was elected on the firm footing of moral virtues, instead of some external rituals. Today, researchers in the field. of approach to reinterpret Buddhism and Hinduism, Jainology need a new the relationship between Jainism, the Upanisadic trend, particularly - II -

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in the light of ancient Jains texts such as Acaranga, Sutrakrtanga, and Isibhasiyaim. I am sure that an impartial and careful study of these texts will remove the misconception that Jainism and Hinduism are rival religions. In acaranga we find a number of passages bearing affinity with those of Upanishadas, in their words and-style as .well as essence. Acaranga mentions Sramana and Brahmana simultaneously. It proves that for the preacher of Acaranga Sramana and Brahmana are not rival tradition as is considered lateron. In Sutrakrtang we find a mention of some Upanisdic Rishis such as Videhanami, Bahuk, Asitdeval, Dvaipayan, Parashar and some others. They were adopted as the Rishis of their own traditions though they followed different code of conduct. Sutrakrtang addresses them as great ascetics (. TUTOTT.) and great men (. ..) who attained the ultimate goal of life, i.e., liberation. Rishibhasita, which was cionsidered as a part of Jaina cannon, also mentions the teachings of Narada, Asitadeval, Angiras, Parasara, Aruna, Narayana, Yajnovalkya, Udalaka, Vidura and others. They have been called Arhat Rsis. Its writing in the Jaina tradition is a sign of the tolerance of openness of Jainism on one hand and, on the otherhand, the stream of Indian spiritualism is one at its source, irrespective of getting divided later into Upanisadic, Buddhist, Jain, Ajivak and other rivulets. This work is a clear proof of the assimilative and tolerant nature of Indian thought. Today when we are deeply bogged into communal seperatism and Sterife this great work could be an enlightening guide. Thus the position, these Upanisadic Rsis held in early books of Jainism is a clear evidence which shows that the - 12 -

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stream of Indian spiritualism We one at its source. cannot have a proper understanding of these trends if we treat them in isolation. Acaranga, Sutrakrtavya and Risibhasita may be understood in a better way only in the light of Upanisadas and vice a versa, similarly the Suttanipata Dhammapada, Theragatha and other works of Pali canon can only be properly studied in the light of Prakrta Jains Canon and the Upanisadas. Now I will like to speak a few words on the relevance of Jainism and Jainist studies in present era. Need of our Age The growth of scientific knowledge and outlook has destroyed our superstitions and false dogmas. But unfortunately and surprisingly it has shaken our faith in spiritual and human values. Today we know more about the atom and atomic forces than the values needed for meaningful and peaceful life. Now-a-days, we have owing to tremendous advancement of science and technology, light legged means of transportation. Physical distances have no bars to meet the people of different nationalities, cultures and religions, and, consequently, we have come closer and become more interdependent to each world is shrinking, other as we were never before. Our but unluckily and disdainfully the distance of our hearts is increasing day by by day. Instead of developing mutual love and cooperation, we are spreading hatred and hostility thus ignoring the values of co-existence and co-operation which are essential for our very existence. Rabindranath Tagore rightly observes: "For man to come near to one another

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and yet to continue to ignore the claims of humanity is a sure process of suicide. The advancement of our knowledge could not sublimate our animal and selfish nature. Animal nature within us is still dominating our individual and social behaviour. And due to this, our life is full of excitement, emotional disorders and mental tensions. Though we are outwardly pleading for peace, non-violence and Coexistence, by heart yet we will have strong faith in the law of the jungle, 1.e., the dictum "might is right". The race of nuclear weapons of the powerful nations is a strong evidence of our belief in the above dictum. This race of nuclear weapons is a sign that we are proceeding towards formidable funeral procession of of mankind. Bertrand Russel, the eminent philosopher, suggests us "I appeal as a human being. to human beings remember your humanity and forget the rest. If you can do So the way lies open to a new paradise. If you cannot, nothing lies before you, but universal death." We must be aware of the fact that this growth of science, technology and commerce would loose its meaning if man is eternally doubt the others and ignore the claims to humanity. Iqbal has also rightly said - tumhari tahajiba apane hathon se khudakusk karegi jo sakhe najuk pe asiyana banega na paye dara hoga. O men! your civilization will commit suicide by your own hands, the nest built on a very weak twig will be without foundation. Today the only way for the survival of mankind is to develop a firm belief in the principles of non-violence and mutual - 14

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co-operation. It is a tragedy for the human mankind that on the one hand it wants peace and prosperity but on the other hand is stil has a belief in the dictum 'might is right', i.e., violence. Peace and violence are contradictory, since through violence we cannot achieve peace. Peace achieved through violence and war is the peace of a cremation ground, and not a living peace. In Acaranga, Mahavira said: atthi sattham parena param, natthi asattham parena param. There are weapons superior to each other, but nothing is superior than asastra, i.e., non-violence. Peace can be established and prosperity can be secured on the earth through non-violence, mutual faith, co-operation and sacrifice of one's own interest for the sake of others. The meaning of peace The term peace has various connotations. It means freedom from, or cessation of mental or spiritual disturbances or conflicts arising from passion sense of guilt, as well as it also means freedom from, or cessation of war or hostilities. Intrinsically peace means a state of tranquility of mind. It is inner peace or peace of mind. But extrinsically peace means cessation of war and hostilities. It is external peace of or peace in the society. Peace means a soul emptied of passions and desires. In the words of Saint Thomas Aqinas, peace implies two things: first we should not be disturbed by external things and second that our desires should find rest in one. This inner peace can also be described from negative and positive view-points. 15

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Negatively it is the state of the cessation of all the passions and desires. It is freedom from the victors of attachment and aversion. Positively it is the state of bliss, and self-contentment But these positive and negative aspects of inner peace are like the two sides of the same coin and they could not exist without each other. So far as the outer peace or peace in the society is concerned, it can be defined negatively as a cessation of war and hostilities and positively as a state of social harmony and co-existence. The real external peace is more than non-war. It is a vital peace. The real peace means progress of human race as a whole. But we must be aware of the fact that this external or environmental peace depends on the inner peace of the individuals. Since it is only an outcome of inner peace, these various phases of peace are not mutually exclusive, but inclusive. The peace of society is disturbed when the peace in individuals is disturbe and vice versa. Hostilities and wars are the expressions and outcomes of aggressive and selfish mentality of the individuals. Though the social conditions and disorder may be responsible for the disturbance of mental peace, they cannot yet disturb the persons who are spiritually strong. The inner peace of the soul is the cause and the peace of the society is the effect and so we must try first to retain inner peace or the peace of the soul. According to Jaina viewpoint, inner peace or the tranquility is an essential nature of self and it is also the ultimate goal of life. In a Jaina text of earlier period known as Acaranga we have two definitions of religion, one as - 16 -

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tranquility and other as non-violence. Lord Mahavira says: "Worthy people preached the religion as samai." The Prakrit term samal means tranquility or peace of mind. This tranquility or the peace of mind is considered as a core of religion, because it is the real nature of all the living being including human beings also. In an another Jaina text known as Bhagavatisutra there is a conversation between Lord Mahavira and Gautama. Gautama asked Mahavira: "What is the nature of soul? Mahavira answered: "The nature of soul is tranquility - peace." Gautama again asked: "What is the ultimate end of soul," And Mahavira replied: "The ultimate end of soul is also to attain tranquility - peace". In Jainism, religion is nothing but a practice for the realisation of one's own essential nature of sva svabhava which is nothing but the state of tranquility or peace of mind. This enjoying of one's own essential nature means to remain constant in saksibhava, i.e. to remain undisturbed by external factors. It is the state of pure subjectivity which is technically known in Jainism as samayika. In this state the mind is completely free from constant flickerings, excitements and emotional disorders. To get freedom from mental tensions, which are the vibhavas or impure states of mind is the precondition for enjoying spiritual happiness which is also a positive aspect of inner peace. Nobody wants to live in a state of mental tensions; everyone would 11ke no tension but relaxation, no anxiety but contenment. This shows that our real nature is working in us for tranquility - 17 -

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Religion is nothing but a way of achieving or mental peace. this inner peace. According to Jainism the duty of a religious. order is to explain the means by which man can achieve this peace inner as well. as external. In Jainism this method of achieving mental environmental peace is called as Samayika, which is the first and foremost duty among six essential duties of the monk as also the householder. Now the question is how this peace can be attained. According to Jain viewpoint it is through the practice of non-attachment or non-hoarding (aparigraha or asamgraha), non-violence (ashimsa) and nonabsolutism (anekania or anagraha, we establish peace and harmony in the world. Attachment the Cause of Mental Tensions problem of our The nations, who more advanced are As I have already mentioned, most burning age is the problem of mental tensions. claims more civilized and economically much more in the grip of mental tensions. The main object of Jainism is to emancipate man from his sufferings and mental tensions. First of all, we must know the cause of these mental tensions. For Jainism the basic human sufferings are not physical, but mental. These mental sufferings or tensions are due to our attachment towards worldly objects. It is the attachment, which is fully responsible for them. The famous Jaina text Uttaradhyayana-sutra mentions: "The root of all sufferings physical as well as mental, of every body including gods, is attachment towards the objects of worldly enjoyment. It is the attachment, which is the root cause of mental tensions. Only a detached attitude towards the objects of worldly enjoyment can free mankind from a - 18 -

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mental tensions. According to Lord Mahavira, to remain attached to sensuous objects is to remain in the whiri. Says he: "Misery is gone in the case of a man who has no delusion, while delusion is gone in the case of man who has no desire; desire is gone in the case of a man who has no greed, while greed is gone in the case of a man who has no attachment." The efforts made to satisfy the human desires through material objects can be likened to the chopping off of the branches while watering the roots. Thus we can conclude that the lust for and the attachment towards the objects of worldly pleasure is the sole cause of human suffering. If mankind is to be freed from mental tensions, it is necessary to grow a detached outlook in life. Jainism believes that the lesser will be the attachment the greater will be the mental peace. It is only when attachment is vanished, the human mind will be free from mental tensions and emotional disorders. Non-violence as a Means to Establish Peace Tranquility is a personal inner experience of peace. When it is applied in the social life or is practised outwardly, it becomes non-violence. Non-violence is a social or outer experience of this inner peace. In acaranga, Lord Mahavira remarks "The worthy men of the past, present and the future will say thus, speak thus, declare thus, explain thus; all breathing - 19 -

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existing, living and sentinent creatures should not be slain, nor treated with violence, nor abused, nor tormented." This is the pure, eternal and unchangeable law or the tenet of religion. In other words, non-violence is the eternal and pure form of religion. In Jainism non-violence is the pivot on which its whole ethics revolves. In other words, violence represents all the vices and non-violence represents all the virtues. Non-violence is not a single virtue, but it is a group of virtues. In the Prasnavyakarana-sutra the term non-violence is equated with sixty virtuous qualities, namely peace, harmony, welfare, trust, fearlessness, etc. Thus non-violence is a wider term which comprehends all the good qualities and virtues. The concept of non-violence and the regard for life is accepted by almost all the religions of the world. But none of the religions observes it so minutely as Jainism. Jainism prohibits not only killing of human beings and animals but also killing of the vegetable life. To hurt the plants is also an act of violence or Himsa. Its basic principle is that the life, in whatever form it may be, should be respected. We have no right to take another's life, because everyone wants to live as we do. The Dasavalkalika mentions that every one wants to live and not to die, for this simple reason, Nigganthas prohibit violence. It can be said that the Jaina concept of non-violence is not practical, even then we cannot challenge its relevance for human society. Though Jainism - 20 -

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sets its goal as the ideal of total non-violence, external as well as internal, yet the realisation of this ideal in Non-violence is the practical life is by no means easy. a spiritual ideal, which is fully realisable only on the spiritual plane. The real life of an individual is a physiospiritual complex; at this level complete non-violence, is not possible. A person can proceed towards the fulness of non-violent life only when he rises above the physical level. to All the human beings have an equal right to lead an peaceful life. Though violence is unavoidable, yet it cannot be the directive principle of our living, because it goes against the judgements of our faculty of reasoning and the concept of natural law. If I think that nobody has any right take my life, then on the ground of the same reasoning I also have no right to take another's life. The principle of equality propounds that every one has a right to live. The directive principle of living is not 'Living on others' or 'Living by killing', but 'Living with others' or 'Living for others'. Though in our world complete non-violence is not possible, yet our motto should be 'Lesser killing is better Living'. Furthermore, we must be aware of the fact that in Jainism non-violence. is not merely a negative concept 1.e. not to kill; but it has a positive side also, as service Once a question was raised to Mahavira: '0' Lord, is rendering his services to to mankind. the needy persons, - 21 one person while the

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other is offering puja to you; among these two, who is the real follower of yours, Mahavira answered: "First one is the real follower of mine, because he is following my teachings." Though some or other forms of violence is inevitable in our life, yet on this basis we cannot conclude, that the non-violence is not necessary at all. Just as violence is inevitable for living, non-violence is also inevitable for social living. So far as the existence of human society is concerned, it depends on mutual co-operation, sacrifice of self-interest for the sake of fellow-beings and regards for other's life. If the above-mentioned elements are essential for our social life, how can we say that non-violence is not necessary for human life. Society exists not on violence but on non-violence, not on fulfilment of self-interest but on the sacrifice of self-interest not on claiming for our own rights but on accepting the rights of others as our duty. Thus we can say that the non-violence is an inevitable principle of the existence of human society. At present we are living in an age of nuclear weapons and due to this the existence of human race is in danger. At present it is only the firm faith in the observance of non-violence, which can save the human race. It is mutual credibility and the belief in the equality of human beings which can restore the peace and harmony in human society. Regard for Other's Ideologies and Faiths Jainism holds that the reality is complex. It can be looked at and understood from various view-point or angles. - 22 -

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have hundreds For example, we tree from different angles. of photographs of Though all of them give certain angle, picture of it from a but Not only this they differ yet neither each of them, each-other. the total of them can give us a complete picture of that tree. They individually as well as jointly will give only a partial picture of it. So is the case with human knowledge and understanding: we can have only a partial and relative picture of reality, we can know and describe the reality only from certain angle or viewpoint. Though every angle or viewpoint can claim that it gives a picture of reality, yet it gives only a partial and relative picture of reality. In fact we cannot challenge its validity or truth-value, but the same time we must be aware of the fact that it is only a partial truth or one-sided view. One who knows only partial truth or has a one-sided picture of, reality, has no right to discard the views of his opponents as totally false. We must accept that the views of our opponents totally false. We must accept that the views of our opponents may also be true from some other angles. The Jaina-Theory of Anekantavada emphasises that all the approaches to understand the reality give partial but true picture of reality, and due to their truth-value from a certain angle we should have a regard for others' ideologies and faiths. The Anekantvada forbids us to be dogmatic and one-sided in our approach. It preaches us a broader outlook and open mindedness, which is more essential to solve the conflicts due to the differences in ideologies and faiths. prof. T.G. Kalghatgi rightly 'The spirit of Anekanta is very much necessary observes: can - 23 one true from nor as

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in society, specially in the present day, when conflicting ideologies are trying to assert supremacy aggressively. Anekanta brings the spirit of intellectual and social tolerance. For the present-day society what is awfully needed is the virtue of tolerance. This virtue of tolerance i.e. regard for others' ideologies and faiths is maintained in Jainism from the very beginning. Mahavira mentions in the Sutrakrtanga, 'those who praise their own faiths and ideologies and blame that of their opponents and thus distort the truth will remain confined to the cycle of birth and death.' Jaina philosophers all the time maintain that all the view points are true in respect of what they have themselves to say, but they are false in so far as they refute totally other's view-points. Here I would like to quote beautiful verses of Haribhadra (8th century A.D) and Hemchandra (12th century A.D), which are the best examples of religious tolerance. Haribhadra says: "I bear no bias towards Lord Mahavira and no disregard to the Kapila and other saints and thinkers, whatsoever is rational and logical ought to be accepted." Hemchandra says: "I bow all those who have overcome the attachment and hatred, which are the cause of worldly existence, be they Brahma, Vishnu, Siva or Jina." Jaina saints have tried all the times to maintain the harmony in different peligious-faiths and they tried to avoid religious conflicts. That is why Jainism has survived through the ages. - 24 -

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The basic problems of present society are mental tensions, violence and the conflicts of ideologies and faiths. Jainism has tried to solve these problems of mankind through the three basic tenets of non-attachment (Aprigraha), non-violence (Ahimsa) and non-absolutism (Anekanta). If mankind observes these three principals, peace and harmony can certainly be established in the world. At last I would like to conclude my paper by quoting a beautiful verse of religious tolerence of Acharya Amitagati - Sattvesu maitrim gunisa pramodam klistesu Jivesa Krapapartvam Madhyasthyabhavam Viparita Vrattan Sada mamatma Vidhadhatudeva. Oh Lord, I should be friendly to all the creatures of world and feel delight in meeting the virtuous people. I should always be helpful to those who are in miserable conditions and tolerant to my opponents." Prof. Sagarmal Jain, Director, P.V. Research Institute, Varanasi - 221 005. - 25 -

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HINDI OF VERSION KEYNOTE ADDRESS

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paramAdaraNIya svAmI lokezvarAnanda jI, rAmakRSNa mizana ke anya svAmIgaNa, zrI govinda lAla jI sarAvagI aura unake pArivArika jana, sajjanoM aura deviyoM maiM rAmakRSNa mizana insTIcyUTa Apha kalcara aura mahAdevatAla sarAvagI pAramArthika nyAsa ke adhikAriyoM kA kRtajJa hUM ki unhoMne mujhe ukta nyAsa ke sahayoga se isa saMsthAna meM prArambha kI gaI jaina vidyA zodhakArya yojanA ke udghATana hetu AmaMtrita kiyaa| vastuta: yaha avasara isaliye aura adhika mahattvapUrNa hai ki rAmakRSNa mizana saMskRti saMsthAna jaisI suniyojita rUpa se kArya karane vAlI saMsthA ke vidyAsambandhI zodha yojanA ko apane hAthoM meM le rahI hai| sambhava hai ki eka arjina saMsthAna dvArA jainavidyA kA kArya karanA kucha logoM ko Azcaryajanaka lage, kintu merI dRSTi meM isa saMsthAna ke dvArA isa yojanA kA saMcAlana, isalie adhika mahatvapUrNa hai, ki isase bhAratIya saMskRti kA eka samanvita svarUpa hamAre sAmane A skegaa| merA mAnanA hai ki prAkRta aura jaina vidyA ke kSetra meM kiye jAne vAle zodha kArya bhAratIya saMskRti ko samyaktayA aura sampUrNa rUpa se samajhane ke liye atiAvazyaka hai| bhAratIya saMskRti eka saMvilaSTa saMskRti hai / use hama vibhinna cahAradIvAriyoM meM avaruddha kara kabhI bhI samyaka prakAra se nahIM samajha sakate hai, usako khaNDa-khaNDa meM vibhAjita karake dekhane meM usakI AtmA hI mara jAtI hai| jaise zarIra ko khaNDa-khaNDa kara dekhane se zarIra kI kriyA- zakti ko nahIM usakI mUla AtmA ko samajhA jA sakatA hai, vaise hI bhAratIya saMskRti ko khaNDa-khaNDa karake nahIM samajhA jA sakatA hai| bhAratIya saMskRti ko hama tabhI sampUrNa rUpa se samajha sakate haiM, jaba usake vibhinna ghaTakoM arthAta jaina, bauddha aura hindU dharma darzana kA samanvita evaM samyak adhyayana na kara liyA jAya / binA usake saMyojita ghaTakoM ke jJAna ke usakA sampUrNatA meM jJAna sambhava hI nahIM hai| eka iMjana kI prakriyA ko bhI samyaka prakAra se samajhane ke lie na kevala usake vibhinna ghaTakoM arthAt kala-purjo kA jJAna Avazyaka hotA hai, apitu unake paraspara saMyojita sma ko bhI dekhanA hotA hai| ataH hameM spaSTa rUpa se isa tathya ko samajha lenA cAhie ki bhAratIya saMskRti ke adhyayana evaM zodha ke kSetra meM anya sahavartI paramparAoM aura unake pArasparika sambandhoM ke adhyayana ke binA koI bhI zodha paripUrNa nahIM ho sakatI hai| dharma aura saMskRti zUnya meM vikasita nahIM hote ve apane dezakAla aura

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sahavartI paramparAoM se prabhAki hokara hI apanA svarUpa grahaNa karate haiN| yadi hameM jana, bauddha, vaidika yA anya kisI bhI bhAratIya sAMskRtika dhArA kA adhyayana karanA hai, use samyaka prakAra se samajhanA hai, to usake deza, kAla evaM parivezagata pakSoM ko bhI prAmANikatA pUrvaka taTastha buddhi se samajhanA hogaa| cAhe jana vidyA ke zodha evaM adhyayana kA prazna ho yA anya kisI bhAratIya vidyA kA, hameM, dUsarI sahakI paramparAoM ko avazya hI jAnanA hogA aura yaha dekhanA hogA ki vaha dUsarI sahakArtI paramparAoM se kipta prakAra prabhAvita huyI hai aura usane unheM kisa prakAra prabhAki kiyA hai| pArasparika prabhAvakatA ke adhyayana ke binA koI bhI adhyayana pUrNa nahIM hotA bhI yaha satya hai ki bhAratIya saMskRti ke itihAsa ke AdikAla se hI hama usameM zramaNa aura vaidika saMskRti kA astitva sAtha-sAtha pAte haiM; kintu hameM yaha, smaraNa rakhanA hogA ki bhAratIya saMskRti meM ina donoM stra dhArAoM kA saMgama ho gayA hai aura aba inheM eka dUsare se pUrNatayA alaga nahIM kiyA jA sakatA kyoMki bhAratIya itihAsa ke prAraMbhika kAla se hI ye dono dhArAyeM paraspara eka dUsare se prabhAvita hotI rahI haiN| apanI-apanI vizeSatAoM ke AdhAra para vicAra ke kSetra meM hama cAhe unheM alaga-alaga dekha leM,kintu vyAvahArika stara para unheM eka dUsare se pRthak nahIM kara skte| bhAratIya vAImaya meM agveda prAcInatama mAnA jAtA hai| usameM jahAM eka ora dedika samAja evaM vaidika kriyA- kANDo kA ullekha hai, vahIM dUsarI ora usameM na kevala tAtyoM, zramaNoM evaM ahatoM kI upasthiti ke ullekha bhI upalabdha hai, apita praSabha, ariSTanemi Adi, jo jana paramparA meM tIra ke rUpa meM mAnya hai,ke prati samAdara bhAva bhI vyakta kiyA gayA hai| isase yaha pratIta hotA hai ki aitihAsika yuga ke prArambha se hI bhArata meM ye donoM saMskRtiyoM sAtha-sAtha pravAhita hotI rahI haiN| mohanajodar3o aura har3appA ke utkhanana se jita prAcIna bhAratIya saMskRti kI jAnakArI hameM upalabdha hotI hai; usase siddha hotA hai, ki vaidika saMskRti ke pUrva bhI bhArata meM eka ucca saMskRti astitva rakhatI thii| jisameM dhyAna, sAdhanA Adi para bala diyA jAtA thaa| usa utkhanana meM dhyAnastha yogiyoM kI sIle Adi milanA tathA

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yajJazAlA Adi kA na milanA yahI siddha karatA hai ki vaha saMskRti tapa, yoga evaM dhyAna pradhAna vrAtya saMskRti kA pratinidhitva karatI thI / kintu itanA nizcita hai ki Aryo ke Agamana ke sAtha prAraMbha hue vaidika yuga se donoM hI dhArAeM sAtha-sAtha pravAhita ho rahI haiM aura unhoMne eka dUsare ko paryApta rUpa se prabhAvita bhI kiyA hai| pragveda meM vrAtyoM ke prati jo tiraskAra bhAva thA, vaha atharvaveda meM samAdara bhAva meM badala jAtA hai, dhArAo jo donoM ke samanvaya kA pratIka hai| tapa, tyAga, saMnyAsa, dhyAna, samAdhi, mukti aura ahiMsA kI avadhAraNAyeM, jo prArambhika vaidika RcAoM aura karmakANDIya brAhmaNa granthoM meM anupalabdha thI, ve AraNyaka Adi paravartI vaidika sAhitya meM aura vizeSa rUpaM te upaniSadoM meM astitva meM A gayI hai| isase lagatA hai ki ye avadhAraNAeM saMnyAsa - mArgIya zramaNadhArA ke prabhAva se hI vaidika dhArA meM praviSTa huyI haiN| upaniSadoM, mahAbhArata aura gItA meM eka ora vaidika karmakANDa kI samAlocanA aura unheM AdhyAtmikatA se samanvita kara naye rUpa meM paribhASita karane kA prayatna tathA dUsarI aura tapa saMnyAsa aura mukti Adi kI spaSTa rUpa svIkRti, yahI siddha karatI hai ki ye grantha zramaNa aura vaidika dhArA ke bIca hue samanvaya yA saMgama ke hI paricAyaka hai| hameM yaha smaraNa rakhanA hogA ki upaniSad aura mahAbhArata - jisakA eka aMga gItA hai, - zuddha rUpa se vaidika karmakANDatmaka dharma ke pratinidhi nahIM hai| ve nivRtti pradhAna zramaNadhArA aura pravRttimArgI vaidika dhArA ke samanvaya kA pariNAma hai| upaniSadoM meM aura mahAbhArata, meM gItA Adi meM jahA eka ora zramaNadhArA ke AdhyAtmika aura nivRtti pradhAna tatvoM ko sthAna diyA gayA, vahIM dUsarI ora yajJa Adi vaidika karmakANDoM kI .bhI zramaNa paramparA ke samAna AdhyAtmika dRSTi se navIna paribhASAeM, prastuta kI gaI, unameM yajJa kA artha pazubali na hokara svahitoM kI bali yA samAjasevA ho gyaa| hameM yaha smaraNa rakhanA hogA ki hamArA hindU dharma vaidika aura zramaNa dhArAoM ke samanvaya kA pariNAma hai / vaidika karmakANDa ke virodha meM, jo AvAja aupaniSadika yuga ke RSi muniyoM ne ur3AI thI, jaina, bauddha aura anya zramaNa paramparAoM meM mAtra use mukhara hI kiyA hai| hameM yaha nahIM bhUlanA cAhiye ki vaidika karmakANDa ke prati yadi kisI ne pahalI AvAja uThAI to ve aupaniSadika RSi hI the| unhoMne hI sabase pahale kahA thA ki ye yajJarUpI naukAye adRr3ha haiM, ye AtmA ke vikAsa meM sakSama nahIM hai / sarvaprathama vaidika karmakANDa ke viruddha aupaniSadika RSiyoM ne hI apanA svara - mukhara kiyA thaa| yajJa 3

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ve hameM yaha nahIM bhUUnAcAra Adi vArmakANDoM kI nayI AdhyAtmika vyAkhyAyeM dene aura unheM zramaNadhArA kI AdhyAtmika dRSTi ke anurUpa banAne kA kArya aupaniSadika aSiyoM aura gItA ke pravaktA kA hai| jana aura bauddha paramparAyeM to aupaniSadika RSiyoM ke dvArA prazasta kiye gaye patha para gatizIla huyI haiN| ve vaidika karmakANDa, janmanA jAtivAda aura mithyA vizvAsa ke virodha meM uThe hue aupaniSadika aSiyoM ke svara kA hI mukharita spa hai| jaina aura bauddha paramparA aupaniSadika RSiyoM kI ahata adhi ke rUpa meM svIkRti isakA spaSTa pramANa hai| yaha satya hai ki zramaNoM ne yajJoM meM pazubali, janmanA varNavyavasthA aura vedoM kI prAmANyatA se inkAra kiyA aura isa prakAra se bhAratIya saMskRti ke samuddhAraka ke rUpa meM hI sAmane Aye; kinta, bhAratIya saMskRti kI isa vikRti kA paribhAjana karane kI prakriyA meM ve svayaM hI kahIM na kahIM una vikRtiyoM se prabhAvita ho gye| vaidika karmakANDa aba tantrasAdhanA ke naye rUpa meM bauddha, jaina aura anya zramaNa paramparAoM meM praviSTa ho gayA aura unakI sAdhanA paddhati kA eka aMga bana gyaa| AdhyAtmika vizuddhi ke liye kiyA jAne vAlA dhyAna aba bhautika siddhiyoM ke nimitta kiyA jAne lgaa| jahAM eka ora bhAratIya zramaNa paramparA ne vaidika paramparA ko AdhyAtmika jIvana dRSTi ke sAtha-sAtha tapa, tyAga, saMnyAsa, aura modha kI avadhAraNA pradAna kI vahIM dUsarI ora vaidika paramparA ke prabhAva se tAntrika sAmAyeM jaina aura bauddha paramparAoM meM bhI praviSTa ho gyii| aneka hindU devadeviyAM prakArAntara se jainarma evaM bauddhadharma meM svIkAra kara lI gii| jainarma meM / yakSa-yakSiyoM evaM zAsanadevatA kI avadhAraNAraM hindU devatAoM kA jainIkaraNa mAtra haiN| aneka hindU deviyAM jaise - kAlI, mahAkAlI, jvAlAmAlinI, ambikA, cakrezvarI, pajhAkI, siddhAyikA tIrthakaroM kI zAsana rakSaka deviyoM ke rUpa meM janarma meM svIkAra kara lI gyii| prata-devatA ke rUpa meM sarasvI aura sampatti pradAtA ke rUpa meM lakSmI kI upAsanA jana jIvana paddhati kA aMga bana gii| hindU paramparA kA gaNeza pAzrva-yakSa ke rUpa meM lokamaMgala kA devatA bana gyaa| vaidika paramparA ke prabhAva se jaina mandiroM meM bhI aba yajJa hone lage aura pUjA meM hindU devatAoM kI taraha tIrthakaroM kA bhI AvAhana evaM visarjana kiyA jAne lgaa| hinduoM kI pUjAvidhi ko bhI mantroM

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-donA meM kucha zAbdika parivartanoM ke sAtha janoM ne svIkAra kara liyaa| isa prakAra jaina aura bauddha paramparAoM meM tapa, dhyAna aura samAdhi kI sAphnA gauNa hokara karmakANDa pramukha ho gyaa| isa pArasparika prabhAva kA eka pariNAma yaha bhI huA ki jahAM hindU paramparAoM meM RSabha aura baddha ko Izavara ke avatAra ke rUpa meM svIkAra kara liyA gayA, vahIM jaina paramparA meM rAma aura kRSNa ko pAlAphA puruSa ke rUpa meM mAnyatA milI| isa prakAra donoM dhArAyeM eka dUsare se samanvita huyii| Aja jaba rAmakRSNa saMskRti saMsthAna jaina vidyA ke zodha-kArya ko apane hAthoM meM le rahA hai to maiM kahanA cAhUMgA ki use isa pArasparika prabhAvazIlatA ko taTastha dRSTi se spaSTa karane kA prayAsa karanA cAhie, tAki dhamoM ke bIca jo dUriyAM paidA kara rI gayI haiM, unheM samApta kiyA jA sake aura unakI nikaTatA ko samyaka rUpa se samajhA jA ske| yaha kArya vaise bhI isa saMsthA kA vizeSa dAyitva banatA hai, kyoM ki isakI sthApanA svAmI rAmakRSNa ke AdazoM ko sAkAra karane ke lie huyI hai| svAmI rAmakRSNa jIvana bhara sTiAnta aura vyavahAra meM dhamoM ke bIca utpanna dUriyoM ko miTAne kA kArya karate rhe| yadi hama svAmI rAmakRSNa aura vivekAnanda ke svapna ko sAkAra karanA cAhate haiM to hameM taTastha buddhi se dharmoM kI isa pArasparika prabhAvazIlatA evaM nikaTatA ko samajhanA hogaa| durbhAgya se isa deza meM videzI tatvoM ke dvArA na kevala hindU aura musalamAnoM ke bIca apitu jaina, bauddha, hindU aura sikkhoM - jo ki bRhada hindU paramparA ke hI aMga hai, ke bIca bhI khAIyAM khodane kA kArya kiyA jAtA rahA hai aura sAmAnya rUpa se yaha prasArita kiyA jAtA rahA hai ki jaina aura bauddha dharma na kevala svatantra dharma haiMapitu ve vaiki hindU paramparA ke virodhI bhI haiN| sAmAnyatayA jaina aura bauddha dharma ko vaidika dharma ke prati eka vidroha ( Reroet ) ke rUpa meM citrita kiyA jAtA rahA hai| yaha satya hai ki vaidika aura zramaNa paramparAoM meM kucha mUlabhUta praznoM ko lekara matabheda hai, yaha bhI satya hai ki jana aura bauddha paramparA ne vaidika paramparA kI una vikRtiyoM ko jo karmakANDa, purohitavAda, jAtivAda aura brAhmaNa varga ke dvArA nimna kgoM ke dhArmika zoSaNa ke rUpa meM ubhara rahI thI, khulakara virodha kiyA

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thA, kintu hameM ute vidroha kerUpa meM nahIM, apitu bhAratIya saMskRti ke pariskAra ke rUpa meM hI samajhanA hogaa| jana aura bauddha dharmoM ne bhAratIya saMskRti meM A rahI vikRtiyoM kA parizodhana kara use svastha banAne hetu eka cikitsaka kA kArya kiyA aura cikitsaka kabhI bhI zatra nahIM, mitra hI hotA hai| durbhAgya se pAzcAtya ciMtakoM ke prabhAva se bhAratIya cintaka aura kisI sImA taka kucha jaina evaM bauddha cintaka bhI yaha mAnane lage haiM ki jaina dharma aura vaidika (hindU) dharma paraspara virodhI dharma hai kintu yaha eka bhAMta avadhAraNA hai cAhe apane mUla rUpa meM vaidika evaM zramaNa saMskRti-pravartaka aura niLaka dharma paramparAoM ke rUpa meM bhinna-bhinna rahI ho kintu Aja na to hindU paramparA hI usa artha meM pUrNata : vaidika hai aura na hI jaina va bauddha paramparA pUrNata : shrmnn| Aja cAhe hindU dharma ho, athavA jaina aura bauddha dharma hoM, ye sabhI apane mAna svarUpa meM vaidika aura zramaNa saMskRti ke samandiA spa haiN| yaha bAta alaga hai ki unameM pravRtti aura nivRtti meM se koI eka pakSa abhI bhI pramukha ho, udAharaNa ke rUpa meM hama kaha sakate haiM ki jahAM jana dharma Aja bhI nivRtti pradhAna hai vahAM hindU dharma pravRtti prdhaan| phira bhI yaha mAnanA ucita nahIM hai ki jana dharma meM pravRtti ke evaM hindU dharma meM nivRtti ke tatva nahIM hai| vastuta: sampUrNa bhAratIya saMskRti pravRtti aura nivRtti ke samanvaya meM hI nirmita huI hai| isa samanvaya kA prathama prayatna hameM IzAvAsyopaniSada meM spaSTarUpa se dRSTigocara hotA hai| Aja jahAM upaniSadoM ko prAcIna bhramaNa paramparA ke pariprekSya meM samajhane kI AvazyakatA hai, vahIM jana aura bauddha paramparA ko bhI aupaniSadika paramparA ke pariprekSya meM samajhane kI AvazyaktA hai| jisa prakAra vAsanA aura viveka, zreya aura preya, paraspara bhinna-bhinna hokara bhI mAnava vyaktitva ke hI aMga hai usI prakAra nivRtti pradhAna pramaNadhArA aura pravRtti pradhAna vaiki dhArA donoM bhAratIya saMskRti ke hI aMga haiN| vastuta: koI bhI saMskRti ekAnta nivRtti yA ekAnta pravRtti ke AdhAra para pratiSThita nahIM ho sakatI hai| jaina aura bauddha paramparAyeM bhAratIya saMskRti kA vaise hI abhinna aMga hai, jaise hindU prmpraa| yadi aupaniSadika dhArA ko vaidika dhArA se bhinna hote hue bhI vaidika yA hindU paraMparA kA abhinna aMga mAnA jAtA hai,to phira jaina aura bauddha paramparAoM ko usakA abhinna

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aMga kyoM nahIM mAnA jA sktaa| yadi sAMkhya aura mImAMsaka anIzvaravAdI hote hue bhI Astika hindU dharma darzana ke aMga mAne jAte haiM to phira jaina va bauddha dharma ko anIzvaravAdI kahakara usata kaise bhinna kiyA jA sakatA hai| hindU dharma aura darzana eka vyApaka paramparA hai yA kaheM ki vaha vibhinna vicAra paramparAoM kA samUha hai| usameM IzvaravAda, anIzvaravAda, vAda-advaitavAda, pravRtti nivRtti, jJAna-karma, sabhI kucha to samAhita hai| usameM prakRti pUjA jaise dharma ke prArambhipha lakSaNoM se lekara advaita kI ucca gaharAiyAM taka sabhI kucha sanni viSTa hai| ata: jaina aura bauddha dharma ko hindU paramparA se bhinna nahIM mAnA jA sktaa| jaina va bauddha bhI usI adhyAtma-patha ke anuyAyI hai, jisakA prani aupaniSadika prAdhiyoM ne kiyA thA unakI vizeSatA yaha hai ki unhoMne bhAratIya samAja ke dalita varga ke utthAna tathA janmanAjAtivAda, karmakANDa va purohitavAda se mukti kA mArga prazasta kiyaa| unhoMne usa dharma kA pratipAdana kiyA jo janasAmAnya kA dharma thA aura jisa karmakANDoM kI apekSA naitika sadguNoM para adhiSThita kiyA gayA thaa| cAhe unhoMne bhAratIya samAja ko purohita varga ke dhArmika zoSaNa se mukta kiyA ho, phira bhI videzI nahIM hai, isI mATI kI saMtAna hai, ve zata-pratizata bhAratIya haiN|unkii bhUmikA eka zalya cikitsaka kI bhUmikA hai jo mitra kI bhUmikA hai, zatru kI nhiiN| jaina aura bauddha dharma aupaniSadika dhArA kA hI eka vikAsa hai aura Aja unheM usI pariprekSya meM samajhane kI AvazyakatA bhAratIya moM, vizeSa rUpa se aupaniSadika ,bauddha aura jaina dharmoM kI jisa pAraspArika prabhAvazIlatA ke adhyayana kI Aja vizeSa AvazyaktA,use samajhane meM prAcIna stara ke jana Agama yathA - AcArAMga, sUtrakRtAMga, abhibhASita aura uttarAdhyayana Adi hamAre dizA nirdezaka siddha ho sakate haiN| mujhe vizvAta phi ina granthoM ke adhyayana se bhAratIya vidyA ke adhyetAoM ko eka naI dizA milegI aura yaha mithyA vishvaat| dUra ho jAyegA ki jaina dharma, bauddha dharma aura hindU dhA paraspara virodhI dharma haiN| AcArAMga meM hameM aise aneka sUtra upalabdha hote haiM jo apane bhAva, zabdayojanA aura bhASAzAlI kI dRSTi se aupaniSadika sUtroM ke nikaTa hai| AcArAMga meM AtmA ke

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svarUpa ke saMdarbha meM jo vivaraNa prastuta kiyA gayA hai vaha mANDUkyopaniSada meM yathAvat milatA hai| AcArAMga meM zramaNa aura brAmhaNa kA ullekha paraspara pratispardhiyoM ke rUpa meM nahIM, apitu sahagA miyoM ke rUpa meM hI milatA hai|caahe AcArAMga uttarAdhyayana Adi jainAgama hiMsaka yajJIya karmakANDa kA niSedha karate hai, kintu ve brAmhaNoM ko bhI usI naitika evaM AdhyAtmika patha kA anugAmI mAnate hai jisa para para zramaNa cala rahe the| unakI dRSTi meM brAhmaNa vaha hai jo sadAcAra kA jIvanta pratIka hai| aneka sthaloM para zramaNoM aura brAhmaNoM (samaNA-mahANA) kA sAtha-sAtha ullekha huA hai| isI prakAra sUtrakRtAMga meM yadyapi tatkAlIna dArzanika mAnyatAoM kI samIkSA hai kintu usake sAtha hI usameM aupaniSadika yuga ke aneka RSiyoM yathA - 'videhanAmi bAhuka, asti devala, daipAyana, pArAzara Adi kA samAdara pUrvaka ullekha huA hai| sUtrakRtAMga spaSTa rUpa se yaha svIkAra karatA hai ki yadyapi ina aSiyoM ke AcAra 'niyama usakI AdhAra paramparA se bhinna the, phira bhI vaha unheM apanI ahaMta paramparA kA pUjya purUSa mAnatA hai| vaha unheM mahApuruSa aura tapodhamA ke rUpa meM ullekhita karatA hai aura yaha mAnatA hai ki unhoMne siddhi arthAta jIvana ke carama sAdhya mokSa ko prApta kara liyA thaa| sUtrakRtAMgakAra kI dRSTi meM ye adhigaNa bhinna AdhAramArga kA pAlana karate huye bhI usakI apanI hI paramparA ke mAnya RSi yA sUtrakRtAMga meM ina aSiyoM ko siddhi prApta kahanA tathA uttarAdhyayana meM anya liMga sidoM kA astitva mAnanA yahI sUcita karatA hai ki prAcIna kAla meM jaina paramparA atyanta udAra thI aura yaha mAnatI thI ki mukti kA adhikAra kevala usake AcAra niyamoM kA pAlana karane vAle ba ko hI nahIM hai, apitu bhinna AcAra mArga kA pAlana karane vAlA bhI mukti kA adhikArI ho sakatA hai| isI saMdarbha meM yahAM prASibhASita (isimA siyAI) kA ullekha karanA bhI Avazyaka hai, jo jaina Agama sAhitya kA prAcInatama grantha (I. pU. cauthI zatI) hai| aura jaina paramparA meM isa grantha kA nirmANa usa samaya huA hogA jaba jaina dharma eka sampradAya ke rUpa meM vikasita nahIM huA thaa| isa grantha meM nArada, asti devala, aMgIrasa pArAzara, aruNa nArAyaNa, yAjJavalkya, uddAlaka, vidura, sAriputta,

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1 mahAkazyapa, maMkhaligosAla, saMjaya (velAriThaputta) Adi paiMtAlisa aSiyoM kA ullekha hai aura ina sabhI ko Ahata aSi, buddha trISi evaM brAmhaNa aSi kahA gayA hai| RSibhASita meM inake AdhyAtmika aura naitika upadezoM kA saMkalana hai| jana paramparA meM isa gandha kI racanA isa tathya ko spaSTa saMketa hai ki aupaniSaki aSiyoM kI paramparA aura jaina paramparA kA udagama zrota eka hI hai| yaha grantha na kevala jaina dharma kI dhArmika udAratA kA sUcaka hai,apitu yaha bhI batAtA hai ki sabhI bhAratIya AdhyAtmika paraMparAoM kA mUla mota eka hI hai| aupaniSadika, bauddha, jaina, AjIvaka, sAMkhya, yoga Adi sabhI usI mUla mota se nikalI huI dhArAyeM haiN| jisa prakAra jaina dharma meM RSibhA ti meM vibhinna paramparAoM ke upadeza saMkalita hai, usI prakAra bauddha paramparA kI theragAthA meM bhI vibhinna paramparAoM ke jina sthaviroM ke upadeza saMkalita haiM, uname bhI aneka aupaniSadika evaM anya zramaNaparamparA ke AcAryo ke ullekha haiN| jinameM eka vadhamAna (mahAvIra) bhI hai| yaha saba isa tathya kA sUcaka hai ki bhAratIya paramparA prAcInakAla se hI udAra aura sahiSNa rahI hai aura usakI pratyeka dhArA meM yahI udAratA aura sahiSNutA pravAhita hotI rahI hai| Aja jaba hama sAmpradAyika abhinivezoM se jakar3a kara paraspara saMgharSoM meM ulajha gaye haiM ina granthoM kA adhyayana hameM eka nayI dRSTi pradAna kara sakatA hai| yadi bhAratIya sAMskRtika ciMtana kI ina dhArAoM ko eka dUsare se alaga kara dekhane kA prayatna kiyA jaayegaa| to hama unheM samyaka rUpa se samajhane meM saphala nahIM ho skegeN| uttarAdhyayana, sUtrakRtAMga, adhibhASita aura AcArAMga ko samajhane ke lie aupaniSadika sAhitya kA adhyayana Avazyaka hai| isI prakAra upaniSadoM aura bauddha sAhitya ko bhI jaina paramparA ke adhyayana ke abhAva meM samyaka prakAra se nahIM samajhA jA sakatA hai| Aja sAmpradAyika abhinivezoM se Upara uThakara taTastha evaM tulanAtmaka rUpa se satya kI anveSayA hI eka aisA vikalpa hai jo sAmpradAyika abhiniveza se grasta mAnava ko mukti dilA saktI hai| punaH bhAratIya AdhyAtmika paramparA aura vizeSa rUpa se jana paramparA ne jina jIvana mUlyoM ko prastata kiyA hai unakI kamAna yuga meM kyA prAsaMgikatA hai, isake adhyayana se hI yaha bAta spaSTa ho jAyegI kiAja jaina vidyA ke kSetra meM adhyayana evaM zodha kI kyoM AvazyakatA hai| Aja hama jisa yuga meM jI rahe haiM vaha vijJAna aura takanIki kA yuga hai| Aja vaijJAnika jJAna ke pariNAmasvarUpa jahAM eka ora hamAre paramparAgata thA ki

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mithyA vizvAsa samApA hue haiM, vahIM dUsarI ora mAdhiSThita AdhyAtmika aura naitika mAnavIya mUlyoM ke prati hamArI AsthA bhI DagamagA gayI hai| Aja hama jitanA aNa ke bAre meM jAnate haiM, utanA mAnavIya jIvana ke AdarzoM aura ka mUlyoM ke saMdarbha meM nahIM jaante| hama "para" ( Uther ) ke sambandha meM jitane sajaga hai, "sva"(Selt) ke sambandha meM utane hI prsupt| una jIvana mUlyoM, jo ki sArthaka aura zAMti pUrNa jIvana ke lie Avazyaka haiM, ke prati Aja hamArI koI niSThA hI nahIM raha gayI hai| Aja dvagati se jo takanIkI vikAsa huA hai usake pariNAma svApa bhau tika dUriyAM samApta ho rahI haiM aura vibhinna rASTroM, saMskRtiyoM, aura dharmoM ke loga eka dUsare ke nikaTa A rahe haiM, kintu durbhAgya se ha Aja hamAre hRdaya eka dUsare se dUra ho rahe hai dUsare zabdoM meM kaheM to bhautika dUriyAM kama ho rahI haiM kintu hRdaya kI dUriyAM bar3ha rahI haiN| pariNAma svampa jahAM sahayoga aura sahaastitva ke mUlyoM kA vikAsa honA thA aura paraspara prema aura samarpaNa ke pATha par3hAye jAne the, hama manuSya manuSya ke bIca ghRNA aura vidveSa ke bIja vapana kara rahe haiN| ravindranAtha Taigora ne ThIka hI kahA thA " manuSya kA eka dUsare ke nikaTa AnA aura phira bhI mAnavIya mUlyoM kI upekSA karanA nizcita hI AtmahatyA kI prakriyA kI dizA meM agasara honA hai| hamArA darbhAgya hai ki Aja hamAre jJAna kA vikAsa hamAre pAzavika svArthapUrNa svabhAva para koI niyaMtraNa nahIM rakha paayaa| pAzavika vRtti Aja bhI hamAre vaiyaktika aura sAmAjika jIvana ko niyaMtrita kara rahI hai, Aja hamArA jIvana mAnasika AvegoM aura tanAvoM se bhara gayA hai| Aja cAhe bAhara se ma ahiMsA, zAMti aura sauhArda kI bAta kareM, kintu hamArI AsthA jisakI lAThI usakI bhaiMsa ke siddhAnta para hai| haThavAkiA aura svArtha Aja bhI hamAre jIvana ke aMga bane hue haiN| Aja astra-zastroM kI daur3a meM hama mAnavatA kI antyeSThi yAtrA kI taiyArI kara rahe haiN| barTenDa rasela ne ThIka hI kahA hai ki maiM eka mAnava hone ke nAte mAnavoM se yaha prArthanA karatA hUM ki ve kevala apanI mAnatA ko yAda rakheM bAkI saba bhUla jaayeN| yadi,aisA karate haiM to svarga kA dvAra udghATita hogA aura yadi aisA karane meM asaphala hote hai to sArvabhaumika mRtyu ke atirikta aura kucha zeSa nahIM rhegaa| hameM isa tathya ke prati sajaga rahanA cAhiye ki vaijJAnika, takanIkI aura vANijya kI yaha pragati taba apanA artha chor3a degI, jaba manuSya eka dUsare ke prati avizvAsa aura mAra mAnavIya mUlyoM kI upekSA kregaa| urdU zAyara ikabAla ne satya hI kahA hai - taka

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tumhArI tahajIba apane hAthoM se khudakazI karegI / jo zAkha nAjuka pai AziyAnA banegA na pAyedAra hogA / / yadi Aja hama mAnavatA kI rakSA karanA cAhate haiM to hameM ahiMsA aura pArasparika sahayoga ke siddhAntoM meM pUrNa AsthA prakaTa karanI par3egI / yaha mAnava jAti kA darbhAgya hai ki eka ora hama samRddhi aura zati kI AkAMkSA rakho hai kintu dUsarI ora dUsaroM ke prati hama vizvAsa * aura saidaha meM jI rahe haiN| sabhI eka dUsare se bhayabhIta haiN| bhaya janita hiMsA aura saMgharSa ke mAdhyama se na to zAti A sakatI hai aura na hI samRdi / hiMsA aura yuddha ke mAdhyama se jo zAMti prApta kI jAyegI vaha maraghaTa kI zAti ke AlAvA kucha nahIM hogI / pArasparika bhaya aura zastroM kI dauDa kA kahIM anta nahIM hai isalie mahAvIra ne AcArAMga meM kahA thA ki zastra to aika se baDhakara eka ho sakate hai parantu azastra (ahiMsA se bar3hakara anya kucha nahIM ho sakatA * atyi tatthaM pareNaparaM nAsthi asatya pareNa paraM / vizva meM yadi hameM zAti kI sthApanA karanI hai aura samRddhi kA dvAra udghATita karanA hai to hameM pArasparika vizvAsa, ahiMsA, sahayoga sahaastitva aura svahitoM ke balidAna ke siddhAntoM ko apanAnA hogA / hameM jisa jAti kI apekSA hai, vaha tyAga ke mUlya para hI A sakatI hai , anya koI vikalpa nahIM hai / bhaya ke tale hiMsA hI panapegI, saMgharSa hI janma lege jabaki abhaya se ahiMsA pratiphalita hogI / Adhunika mAnasa azAta, 'vikSubdha evaM tanAvapUrNa sthiti meM hai / bauddhika vikAsa se prApta vizAla jJAna rAzi aura vaijJAnika takanIka se prApta bhautika sukha-suvidhA evaM Arthika samRddhi manuSya kI AdhyAtmika, mAnasika, evaM sAmAjika vipannatA ko dUra nahIM kara pAyI hai / jJAna-vijJAna kI zikSA dene vAle samAdhika vizvavidyAlayoM evaM mahAvidyAlayoM ke hote hue bhI Aja kA zikSita mAnava apanI svArthaparatA aura bhoga-lolupatA para viveka evaM saMyama

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12 kA aMkuza nahIM lagA pAyA hai / bhautika sukha-suvidhAoM kA yaha ambAra Aja bhI usake mAnasa ko santuSTa nahIM kara sakA hai| surakSA ke sAdhanoM kI yaha bahulatA Aja bhI usake mana meM abhaya kA vikAsa nahIM kara pApI hai, Aja bhI vaha utanA hI AzaMkita , AtaMkita aura AkrAmaka hai, jitanA Adima yuga meM rahA hogA / mAtra itanA hI nahIM, Aja vidhvaMsakArI zastroM ke nirmANa ke sAthausakI yaha AkrAmaka vRtti adhika vinAzakArI bana gaI hai / Arthika sampannatA kI isa avasthA meM bhI manuSya utanA hI adhika artha-lolupa hai, jitanA ki vaha pahale kabhI rahA hogA, Aja manuSya kI isa artha-lolupatA ne mAnava jAti ko zoSaka aura zoSita ke do aise voM meM bAMTa diyA , jo eka ho dUsare ko pUrI taraha nigala jAne kI taiyArI kara rahe haiN| eka bhogAkAMkSA aura tRSNA kI daur3a meM pAgala hai to dUsarA peTa kI jvAlA ko zAMta karane ke lie vyA aura vidhubdha / Aja vizva meM vaijJAnika takanIka aura Arthika samRddhi kI dRSTi se sabase adhika vikasita rASTra yU. esa. e. mAnasika tanAvoM evaM AparAdhika pravRttiyoM ke kAraNa sabase adhika parezAna hai, isa sambandhI usake Akar3e caukAne vAle haiM / Aja manuSya kA sabase bar3A durbhAgya to yaha hai ki isa tathAkathiA sabhyatA ke vikAsa ke sAtha usakI Adima yuga kI eka sahaja, sarala, evaM svAbhAvika jIvana-zalI bhI usa china gaI hai, Aja jIvana ke hara kSetra meM kRtrimatA aura pramo kA bAhulya hai / manuSya Aja na to apanI mUla pravRttiyoM evaM vAsanAoM kA zodhana yA udAttIkaraNa kara pAyA hai aura na isa tathAkathita sabhyatA ke AvaraNa ko banAye rakhane lie unheM sahaja rUpa meM prakaTa hI kara pA rahA hai / u saphe bhItara usakA pazutva kulAce bhara rahA hai, kintu ' bAhara vaha apane ko "sabhya" dikhAnA cAhatA hai / andara vAsanA kI uDhdAma jvAlAra aura bAhara sadhyaritratA aura sadAbhyatA kA janma jIvana, yahI Aja ke mAnapta kI trAsadI hai, pIDA hai / Asakti, bhogalipsA, bhaya, krodha, svArtha aura kapaTa kI damita mUla pravRttiyAM aura unase janya dorSoM ke kAraNa mAnavatA Aja bhI abhizapta hai, Aja yaha dohare saMgharSoM se gujara rahI hai , eka Antarika aura dUsare bAhya / Antarika saMgharSoM ke kAraNa Aja usakA mAnapta tanAva-yukta hai, vidhubdha hai, to bAhya saMghoM ke kAraNa samAja jIvana azAnta aura asta vyasta / Aja manuSya kA jIvana mAnasika tanAvoM, savigika asantulanoM aura mUlya saMghoM se yukta hai / vaijJAnika pragati se samAja

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13 ke purAne mUlya Dhaha cuke hai aura naye mUlyoM kA sarjana abhI ho nahIM pAyA hai| Aja hama mUlya-riktatA kI sthiti meM jI rahe haiM aura mAnavatA naye mUlyoM kI prasava pIr3A se gujara rahI hai| Aja vaha eka nirNAyaka mor3a para khar3I huI hai, usake sAmane do hI vikalpa haiM yA to punaH apane prakRta Adima jIvana kI ora lauTa jAve yA phira eka naye mAnava kA sRjana kare, kintu, pahalA vikalpa aba na to sambhava hai aura na vareNya / ata : Aja eka hI vikalpa zeSa hai - eka naye AdhyAtmika mAnava kA nimaNi anyathA Aja hama usa kagAra para khar3e haiM, jahAM mAnava jAti kA sarvanAza hame pakAra rahA hai / Aiye dekheM isa naye AdhyAtmika mAnava ke sRjana meM phaina dharma ke siddhAnta hamArA kyA mArga darzana kara sakate haiM ? AdhyAtmika jIvana-dRSTi kA nirmANa T jaina dharma kahatA hai ki isa niNAyaka sthiti meM mAnava ko sarvaprathama yaha taya karanA hai ki adhyAtmavAdI aura bhautikavAdI jIvana dRSTiyoM meM se kauna use vartamAna saMkaTa se ubAra sakatI hai ? bhautikavAdI dRSTi manuSya kI usa bhogaliptA tathA ta yonita svArtha evaM zoSaNa kI pAzavika pravRttiyoM kA nirasana pArane meM sarvathA atamaya hai, jo ki Aja sampUrNa mAnava jAti kI trAsadI hai / kyoM ki mo tikavAdI dRSTi meM manuSya mUlataH pazu hI hai| vaha manuSya ko eka AdhyAtmika sattA (Spiritual Being ) na mAnakara eka vikasti sAmAjika pazu (Socies avan) hI mAnatI hai , jabaki jana dharma mAnava ko viveka aura saMyama kI zaktiyakta mAnatA hai / bhautikavAda ke anusAra manuSya kA ni:zreyapta usakI zArIrika evaM manovaijJAnika mAgoM kI tuSTi meM hI hai / vaha mAnava kI bhoga-liptA kI santuSTi ko hI usakA carama lakSya poSita kara kI hai / yadyapi vaha eka Aropita sAmAjikatA ke dvArA manuSya kI svArtha evaM zodhaNa

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na kI pAzavika vRttiyoM kA niyamana karanA avazya cAhatA hai, kintu isa Aropita sAmAjikatA kA pariNAma mAtra itanA hI hotA hai ki manuSya pratyakSa meM zAnta aura sabhya hokara bhI parokSa meM azAnta evaM uddIpta banA rahatA hai aura una avasaroM kI khoja karatA hai, jaba samAja kI AMkha bacAkara athavA sAmAjika Adarzo ke nAma para usakI pAzavika vRttiyoM ko chadma rUpa meM khulakara khelane kA avasara mile / bhautikavAda mAnava kI pAzavika vRttiyoM ke niyaMtraNa kA prayAsa to karatA hai, kintu vaha usa dRSTi kA unmUlana nahIM karatA hai, jo ki isa pAzavika vRttiyoM kA mUla udgama hai / usakA prayAsa jar3oM ko sIMcakara bhAkhAoM ke kATane kA prayAsa hai / vaha roga ke kAraNoM kI khoja kara unheM samApta nahIM karatA hai apitu mAtra roga ke lakSaNoM ko dabAne kA prayAsa karatA hai / yadi jIvana kI mUla dRSTi bhautika upalabdhi aura daihika vAsanAoM santuSTi ho to svArtha aura zoSaNa kA cakra kabhI bhI samApta nahIM hogA / usake lie hameM jIvana ke ucca AdhyAtmika mUlyoM ko svIkAra karanA hogA / jaba taka AdhyAtmika dRSTi ke AdhAra sAmAjikatA ko hai, taba taka Aropita sAmAjikatA se mAnava jIvana kI kI vRttiyoM kA vAstavika rUpa meM zodhana asambhava hai / vikasita nahIM kiyA jAtA svArtha evaM zoSaNa A bhagavAn mahAvIra ne isa tathya ko gaharAI se samajhA thA, ki bhautika sukha-samRddhi mAnavIya duHkhoM kI mukti kA samyak mArga nahIM hai, kyoMki vaha usa kAraNa uccheda nahIM karatI jisase yaha duHkha paramparA kI dhArA prasphuTita hotI hai / ve uttarAdhyayana sUtra meM kahate hai ki "kAmANu-gidvipyabhavaM kha dukkha jaM kAiyaM mANatiyaM ca kici arthAt samasta bhautika evaM mAnasika duHkhoM kA mUla kAraNa kAmAsakti hai ( 32/sI) / bhautikavAda ke pAsa isa kAmAsakti yA mamatva-buddhi ko samApta karane kA koI upAya nahIM hai / na kevala jaina dharma ne apitu lagabhaga sabhI AdhyAtmika dharmo ne isa bAta ko ekamata se svIkAra kiyA hai ki samasta duHkhoM kA mUla kAraNa Asakti, tRSNA yA mamatva buddhi hai / yadi hama mAnava jAti ko svArtha, hiMsA, zoSaNa, bhraSTAcAra evaM tadjanita duHkhoM se mukta 14 3

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15 karanA cAhate haiM to hameM bhautikavAdI dRSTi kA parityAga kara usa AdhyAtmika dvaSTi kA vikAsa karanA hogA jisake anusAra bhautika sakha-suvidhAoM kI upalabdhi hI jIvana kA antima lakSya nahIM hai| hameM yaha mAnanA hogA ki dahika evaM Arthika mUlyoM se pare anya udhya mUlya bhI hai / AdhyAtmika dRSTi anya kucha nahIM, apitu ina ucca mUlyoM kI svIkRti hai / jaina dharma ke anusAra adhyAtma kAartha hai padArtha ko parama mUlya na mAnakara AtmA ko parama mUlya mAnanA / padArthavAdI dvaSTi mAnavIya duHkhoM aura sukho kA AdhAra "vastu yA bAhya paristhiti ko mAnatI hai, usake anusAra sukha-duHkha vastugata tathya hai / ataH bhautikavAdI mAnapta sukha kI lAlasA meM vastuoM ke pIche dauDatA hai aura unake saMgaha hetu steya, zoSaNa, evaM saMgharSa jatI sAmAjika burAiyoM ko janma detA hai / isake viparIta jaina adhyAtma hame yaha sikhAtA hai ki sukha-duHkha kA mUla kendra vastu meM na hokara AtmA meM hai / mahAvIra kahate haiM - sakha-duHkha AtmavRta hai / bAhara na koI zatru hai aura na koI mitra / AtmA hI apanA mitra aura zava hai / suprasthita AtmA mitra hai aura duHprasthiA AtmA bhUtra hai / ataH sakha-duHkha kI khoja padArthoM meM na kara AtmA meM karanA hai| jaina AcArya kahate haiM ki yaha jJAna-darzana svasma zAzvata Atma tatva hI apanA hai / Sa sabhI saMyogajanya padArtha AtmA se bhinna haiM, apane nahIM hai / ina sAMyogika upalabdhiyoM meM mamatva baddhi daHkha-paramparA kA kAraNa hai, ata: Ananda kI prApti hetu inake prati mamatva budi kA sarvathA tyAga karo / saMkSepa meM dehAdi Atta ra padArthoM ke prati mamatva buddhi kA tyAga aura bhautika upalabdhiyoM ke sthAna para Atmopalabdhi arthAt vItarAga dazA kI upalabdhi ko jIvana kA niHzreyasa svIkAra karanA adhyAtma vidyA aura jana dharma kA mUla tatva hai aura yahI mAnava jAti ke maMgala kA mArga hai / kyoM ki isI ke dvArA Adhunika mAnasa ko Antarika evaM bAhya tanAvoM se mukta kara nirAphula banAyA jA sakatA hai / kyA janadharma jIvana kA niSedha sikhAtA hai : jaina dharma meM tapa-tyAga kI jo mahimA gAyI gaI hai usake AdhAra

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para yaha bhAnti maiMlAI jAtI hai ki jana 4 jIvana kA nirNaya sikhAtA hai ata: yahA~ isa prAnti kA nirAkaraNa kara denA aprAsaMgika nahIM hogA ki jaina dharma ke tapa-tyAga kA artha zArIrika evaM bhautika jIvana kI asvIkRti jAna nahI hai / AdhyAtmika mUlyoM kI svIkRti kA yaha tAtparya nahIM hai ki zArIrika evaM bhautika mUlyoM kI pUrNa tayA upekSA kI jAve / jaina dharma ke anusAra zArIrika mUlya adhyAtma ke bAdhaka nahIM, sAdhaka haiN| nizIya bhASya meM vahI gayA hai - ki mokSa kA sAdhana jJAna hai, jJAna kA sAdhana zarIra hai, zarIra kA AdhAra AhAra hai / zarIra zAzvat Ananda ke ke kUla para le jAne vAlI naukA hai| isa dRSTi se usakA mUlya bhI hai, mahatva bhI hai aura usakI sAra-sambhAla bhI karanA hai| kintu dhyAna rahe dRSTi naukA para nahIM kUla para honAhai, naukA sAdhana hai sAdhya nahIM / bhautika evaM zArIrika AvazyaktAoM kI eka sAdhana ke rUpa meM svIkRti jaina dharma aura sampUrNa adhyAtma vidhA kA hArda hai / yaha vaha vibhAjana rekhA hai jo abadhyAtma aura bhautikavAda meM antara spaSTa karatI hai / bhautikavAda meM bhautika upalabdhiyA yA javika mUlya svayameva sAdhya haiM, antima haiM, jabaki adhyAtma meM ve kinhIM ucca mUlyoM kA sAdhana hai / jaina dharma kI bhASA meM kaheM to sAdhaka ke dvArA vastuoM kA tyAga aura vastuoM kA grahaNa, donoM hI saMyama ( mamatva) kI sAdhanA ke lie hai / jana dharma kI sampUrNa sAdhanA kA mUla lakSya to eka aise nirAkula, nirvikAra, niSkAma aura vIta rAga mAnasa kI abhivyakti hai jo ki vaiyaktika evaM sAmAjika jIvana ke samasta tanAvoM evaM saMghoM ko samApta kara sake / usake sAmane mUla prazna daihika evaM bhau tika mUlyoM kI svIkRti yA asvIkRti nahIM hai apitu vaiyaktika aura sAmAyika jIvana meM samatva ke saMsthApana kA hai / ata : pahA~ taka aura jisa rUpa meM daihika aura bhautika upalabdhiyA~ usameM sAdhaka ho sakatI hai, vahA~ takoM ke svIkArya hai aura jahA taka ve usameM bApha haiM, vahIM taka tyAjya hai / bhagavAn mahAvIra ne uttarAdhyayana sUtra meM isa bAta ko bahuta hI spaSTatA ke sAtha prastuta kiyA hai / ve kahate haiM ki jaba indriyoM ko kA apane viSayoM se samparka hotA hai, jaba usa samparka ke pariNAmasvamma sukhada-duHkhada anubhUti bhI hotI hai aura jIvana meM yaha bhaya nahIM

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17 hai ki indriyoM kA apane viSayoM se samparka na ho aura usake kAraNa sukhada yA duHkhada anubhUti na ho , ata: tyAga indriyAnubhUti kA nahIM apitu usake prati citta meM utpanna hone vAle rAga-dveSa karanA hai, kyoMki indriyo ke manojJa yA amanojJa viSya jAsakta-citta ke lie hI rAga-dveSa (mAnasika vikSobho) kA kAraNa banate hai anAsakta yA vItarAga ke lie nahIM (32/101) ata: jaina dharma kI mUla zikSA mamatva ke visarjana kI hai, jIvana ke niSedha kI nahIM / kyoM ki usakI dRSTi meM mamatva yA Asakti hI vaiyaktika aura sAmAjika jIvana kI samasta viSamatAoM kA mUla hai| jIvana meM tanAvoM kA kAraNa mamatva satat zArIrika evaM prANamaya jIvana ke abhyAsa te cetana bAhya uttejanAoM evaM saMvedanAoM se prabhAvita hone kI pravRtti vikati kara letA hai / anya padArthoM' meM rasa lene kI isa pravRtti se ajJAna ke kAraNa unake prati Asakti utpanna hotI hai aura usI Asakti yA rAga se tRSNA utpanna hotI hai| gItA kahatI hai tAt sAnidhya se kAma (tRSNA ) utpanna hotA hai aura usase kaI krodhAdi anya vidhobha utpanna hote haiM jo ki anta meM sarvanAza kI ora le jAte hai (2:62-63) / isI tathya kA saMpata uttarAdhyayana sUtra meM rAga- dveSa ko pharmabIja kahakara kiyA gayA hai / (32:7-8) vastutaH vaiyaktika jIvana kI viSamatAeM hai - rAga-dveSa kI vRtti, vaicArika Agraha aura adhikAra kI bhAvanA( saMgaha vRtti) / yahI vaiyaktika jIvana kI viSamatAeM sAmAjika jIvana meM varga- vidveSa (jA tivAda), sampradAyavAda aura zoSaNa vRtti ke rUpa meM kArya karatI hai / hiMsA, vAda-vivAda aura saMgharSa isI kA pariNAma hai / isa prakAra rAga yA Asakti evaM tadaranita tRSNA hI samasta vaiyaktika evaM sAmAjika tathA AdhyAtmika evaM bhautika tanAvoM evaM saMgharSoM kA mUla kAraNa hai / kintu hameM yaha dhyAna rakhanA hogA ki jIvana meM vikSobhoM , tanAvoM

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evaM saMgharSoM kI upasthiti hote hue bhI, ve hamArI cetanA ke svAbhAvika lakSaNa nahIM haiM / isIlie jaina vicArakoM ne vaiyaktika jIvana meM nirAkulatA aura sAmAjika jIvana meM zAnti ke hetu mamatva ke visarjana ke dvArA usa samatva ke prakaTIkaraNa para bala diyA hai joki + hamArA nijaguNa yA svabhAva lakSaNa hai / 18 samatvayogaH vartamAna saMgharSo kA upacAra samatva hamArA bira nija svarUpa hai kyoMki jahA~ bhI jIvana hai. cetanA hai, cAhe vaha kitanI hI prasupta kyoM na ho vahAM hameM samatva kI prApti ke prayAsa - parilakSita hote haiM / caitta jIvana kA svabhAva bAhya evaM Antarika uttejanAoM se cetanA meM utpanna vikSobha ko samApta kara sAmyAvasthA ko banAe rakhanA hai / samatva kendra kI ora unmukha rahanA, yaha cetanA kI svAbhAvika pravRtti hai / svabhAva vaha hai jisakA nirAkaraNa nahIM kiyA jAtA hai, vikSobha kA nirAkaraNa kiyA jAtA hai ata: ve AtmA ke svabhAva nahIM hokara vibhAva yA vikAra hI haiM / tamatva lAyA nahIM jAtA varan vikSobha ke samApta hote svataH prakaTa ho jAtA hai / punaH svabhAva svataH aura vibhAva parata: hotA hai, "samatva kA koI kAraNa nahIM batAyA jA sakatA kina vikSobha sadaiva hI sakAraNa hote haiM ataH "samatva" hI caitta jIvana kA svabhAva hotA hai| jaina darzana meM isI svasvabhAva samatva ko hamArI AdhyAtmika sattA kA sAra aura jIvana kA paramatreya mAnA gayA hai| jainAgamavyAkhyA. prajJapti sana meM kahA gayA hai + "AtmA bhatva rUpa hai aura samatva hI AtmA kA sAdhya hai" / jainAcArya kundakunda ne to AtmA ko "samayatAra" kahA hai ( samatvaM yatya sAraM tat samayasAraM ) / yaha "samatva kyA hai 1 yaha spaSTa karate hue pravacanasAra meM ve kahate hai- AtmA kI moha aura khobha se rahita avasthAhI * samatva hai ( 1:17 ) | jaina darzana kI samagra sAdhanA kA mUla sAmAyika yA samatya yoga hai / isameM samabhAva kI prApti rUpa samyadarzana tathA samyajJAna evaM samyakSAritra tInoM kA samAveza hai / jinheM hama cittavRtti aura AcaraNa kA samatva kaha sakate haiN| vyAvahArika dRSTi se cittavRtti kA kA samatva, buddhi kA smatva

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samatva anAsakti yA vItarAgatA meM, buddhi kA samatva anAgraha yA anekAMta meM aura AcaraNa kA samatva ahiMsA evaM aparigaha meM nihita hai / 'anAsakti, anekAnta, ahiMsA aura aparigraha ke siddhAnta hI jana darzana meM samatva yoga kI sAdhanA ke cAra AdhAra stambha haiN| vRtti meM anAsakti, vicAra meM anekAnta , vaiyaktika jIvana meM asaMgaha aura sAmAjika jIvana meM ahiMsA yahI samatva yoga kI sAdhanA hai / yahI vItarAga jIvana dRSTi hai / jisa, niSThA sUbA hai: - sabhI bhAtmAeM smAna hai ( vyAkhyA prajJapti 7:8) aura jIvana kA niyama saMgharSa nahIM, varan paraspara sahakAra hai (paratparopanAho jIvAnAm- tattvArtha) / vastata : samatva yoga jIvana ke vibhinna pakSoM meM eka aisA sAMga tulana hai jisameM na kevala vaiyaktika jIvanake saMgharSa samApta hote haiM varan sAmAjika jIvanasaMgharSa bhI samApta ho jAte hai / manuSya kA apane pariveza ke sAtha jo saMgharSa hai usake kAraNa rUpa meM jaivika AvazyaktAoM kI pUrti itanI pramakha nahIM hai jinI ki / vyakti kI bhogAsakti / saMgharSa kI tItA, ArAvita kI tImAA ke sAtha bar3hatI jAtI hai / prAkRti ke jIvana jInA na to itanA jaTila hai aura na itanA saMgharSa pUrNa hI / vyakti kA Antarika saMgharSa jo usakI vividha AkAMkSAoM aura vAsanAoM ke kAraNa hotA hai usake pIche bhI vyakti kI tRSNA yA Asakti hI pramukha tathya hai| isI prakAra vaicArika jagat kA sArA saMgharSa Agraha, pakSa yA dRSTi ke kAraNa hai vAda, para yA dRSTi* eka ora satya ko sImita karatI hai dUsarI ora "Agraha' satya ke ananta pahaluoM ko AkRta karatA hai / bhogAsakti svArtha kI saMkIrNatA ko janma dI hai aura AvRtti vaicArika saMkIrNatA ko prasta karatI hai / saMkIrNatA cAhe vaha hitoM kI ho yA vicAroM kI, saMgha ko janma bhI hai / samaga sAmAjika saMgharSa ke mUla meM yahI hitoM kI yA vicAroM kI saMkIrNatA kAma kara rahI hai / samatvayoga kI sAdhanA ina vaiyaktika evaM sAmAjika saMgharSoM ke nivAraNa ke lie Avazyaka hai / vaha vyakti ke jIvana ke vividha pakSoM meM tathA sAmAjika jIvana meM eka sAMga santulana sthApita karatI hai /

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"samatva" meM indriyAM apanA kArya karatI haiM lekina unameM bhogAsakti nahIM hotI, na indriyoM ke viSayoM kI anubhUti rAga aura dveSa ko janma detI hai / cintana to hotA hai, lekina usameM pakSa, vAda yA moM kA nirmANa nahIM hotaa| mana apanA kArya to karatA haiMlekina vaha cetana ke sammukha jise prastuta karatA hai use apanI ora se raMgIna nahIM bnaataa| AtmA vivAda draSTA hotA hai| samatva yoga kI sAdhanA vyakti ko rAga-dveSa ke dvandva se Upara uThAkara nirdvandva vItarAgatA kI dizA meM le jAtI hai| vaiyaktika jIvana meM samatvayoga kI sAdhanA kI upalabdhi hai nirvikAra, nirvicAra, nirvaiyaktika cetanA / yahI prapaMcazansata hai, yaha nirvANa hai, ise hI brahama-bhAva, brAhamI sthiti yA vItarAgAvasthA kahA jAtA hai| yadyapi Antarika samatva, samatvayoga kA pramukha tatva hai, phira bhI isa Antarika samatva ke kAraNa usake AcAra aura vicAra sAmAjika jIvana ko prabhAvita karate hai| sAmAjika jIvana kI saMsthApanA samatvayoga kA sAdhya to hai lekina usakI siddhi vaiyaktika samatva para nahIM vasamAja ke sabhI sadasyoM ke sAmUhika prayatnoM para nirbhara hai| Aja samatva yoga kI sAmUhika sAdhanA kI AvazyakatA hai| isI sAmUhika sAdhanA se hama saMgharSa evaM zoSaNa rahita eka sahiSNu samAja kA nirmANa kara sakate haiN| isa sambandha meM jainadharma ke tIna siddhAnta anekAMta, aparigraha aura ahiMsA hamArA ucita mArgadarzana kara mAnava samAja ko vaicArika, Arthika aura sAmAjika saMgharSo se ubAra sakate hai| Age hama inhIM bAtoM para thor3A gambhIratA se vicAra kareMge+ - 19 ft.

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20 Arthika samatA kA AdhAra apasiAha kA siddhAnta : Adhunika mAnava samAja kI sabase bar3I burAI saMgrAha aura zoSaNa kI duSpravRttiyAM haiM, jisake kAraNa samAja meM varga-vidveSa evaM saMgharSa panapatA hai| eka ora mAnavatA roTI ke Tukar3oM ke abhAvoM kI pIr3A meM sisakatI hai to dUsarI ora aizo ArAma kI raMga-reliyAM calatI haiN| yaha Arthika vaiSamya sAmAjika zAnti ko bhaMga kara kSA hai| ___ bhagavAna mahAvIra ne uttarAdhyayana sUtra meM Arthika vaSamya tathA tadAnita sabhI duHkhoM kA kAraNa tRSNA kI vRtti ko maanaa| ve kahate haiM ki jisakI tRSNA samApta ho jAtI hai, usake duHkha bhI samApta ho jAte haiN| vastutaH tRSNA kA hI dUsarA nAma lobha hai aura isI lobha se ha vRtti kA udaya hotA hai| "davakAlika sUtra* me lobha ko samasta sadguNoM kA vinAzaka mAnA gayA hai| jana vicAradhArA ke anusAra tRSNA eka aisI dustara khAI hai jitakA kabhI anta nahIM AtaTI "uttarAdhyayana sUtra meM isI bAta ko spaSTa karate hue bhagavAna mahAvIra ne kahA hai ki yadi sone aura cA~dI ke kailAza ke samAna asaMkhya parvata bhI khar3e kara diye jAeM to bhI yaha tRSNA zAnta nahIM ho sakatI, kyoM ki dhana cAhe kitanA bhI ho vaha sImita hai aura tRSNA ananta( asIma) hai| ata: sImita sAdhanoM se asIma tRSNA kI pUrti nahIM kI jA sakatI / vastutaH tRSNA ke kAraNa saMvRtti kA udaya hotA hai aura yaha mAha vRtti Asakti ke rUpa meM badala jAtI hai aura yahI Asakti parigraha kA mUla hai| "dazavakAlika sUtra ke anusAra Asakti hI vAstavika parigraha hai| bhAratIya aSiyoM ke dvArA anabhUta yaha satya Aja bhI utanA hI yathArtha hai jitanA ki usa yaga meM thA jabaki isakA kathana kiyA gayA hogaa| na kevala janadarzana meM apita bauddha aura vaidika darzanoM meM bhI tRSNA ko samasta sAmAjika vaiSamya aura vaiyakti duHkhoM kA mUla kAraNa mAnA gayA hai| kyoM ki tRSNA meM saMsAhavRtti utpanna hotI hai - mAha zoSaNa ko janma detA hai aura zoSaNa se anyAya kA cakra calatA hai|

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isa prakAra hama dekhate haiM ki mAnava meM saMgraha-vRtti yA parigraha kI dhAraNA kA vikAsa usakI tRSNA ke kAraNa hI huA hai| manuSya ke andara rahI huI tRSNA yA Asakti mukhyata: do rUpoM meM prakaTa hotI hai - (1) saMgraha bhAvanA aura (2) bhoga bhAvanA / saMgraha bhAvanA aura bhoga-bhAvanA se prerita hokara hI manuSya dUsare vyaktiyoM ke adhikAra kI vastuoM kA apaharaNa karatA hai| isa prakAra Asakti kA bAhya prakaTana nimnalikhita tIna rUpoM meM hotA hai - (1) apaharaNa (zoSaNa), (2) bhoga, aura (3) ESTET saMgravRtti evaM parigraha ke kAraNa utpanna samasyAoM ke nirAkaraNa ke upAya 21 bhagavAn mahAvIra ne saMgrahavRtti ke kAraNa utpanna samasyAoM ke samAdhAnoM kI dizA meM vicAra karate hue yaha batAyA ki saMvRtti pApa hai| yadi manuSya AvazyakatA se adhika vastuoM kA saMgraha karatA hai to vaha samAja meM apavitratA kA sUtrapAta karatA hai| vAha phira cAhe dhana kA ho yA anya kisI vastu kA, vaha samAja ke anya sadasyoM ko unake upabhoga ke lAbha se vaMcita kara detA hai| parigraha yA saMgraha vRtti eka prakAra kI sAmAjika hiMsA hai| jaina AcAryoM kI dRSTi meM sabhI parigraha hiMsA se pratyutpanna hai| vyakti saMgraha ke dvArA dUsaroM ke hito kA hanana karatA hai aura isa rUpa meM graha yA parigraha hiMsA kA hI eka rUpa bana jAtA hai| ahiMsA ke siddhAnta ke jIvana meM utArane ke lie jaina AcAryoM ne yaha Avazyaka mAnA ki vyakti bAhya parigraha kA bhI visarjana kare / parigraha- tyAga anAsakta dRSTi kA vAhya jIvana meM diyA gayA pramANa hai| aura vipula saMgraha aura dUsarI ora anAsakti kA siddhAnta, ina donoM meM koI melanahIM ho sakatA, yadi mana meM anAsakti kI bhAvanA kA udaya hai to usakA bAhya vyavahAra meM anivArya rUpa se prakaTana honA caahie| anAsakti kI dhAraNA ko vyAvahArika rUpa dene ke lie gRhastha jIvana meM parigraha- maryAdA aura zramaNa jIvana meM saMgraha parigraha kA Adarza anAsakta dRSTi kA eka jIvita pramANa hai| yadyapi yaha sambhava hai ki aparigrahI hote hue bhI vyakti ke mAna meM Asakti kA tatva raha sakatA hai, lekina isa AdhAra para yaha mAnanA ki vipula saMgraha ko rakhate hue bhI anAsakta vRtti kA pUrI taraha nirvAha ho sakatA hai, samucita nahIM hai| eka

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22 bhagavAna mahAvIra ne Arthika vaiSamya bhoga-vRtti aura zoSaNa kI samApti ke / lie mAnava jAti ko aparigraha kA sandeza diyaa| unhoMne batAyA ki icchA AkAza ke samAna ananta hotI hai (icchA hu AgAsa samA arNatayA) aura yadi vyakti apanI icchAoM para niyaMtraNa nahIM rakhe to vaha zoSaka bana jAtA hai| ata: bhagavAna mahAvIra ne icchAoM ke niyantraNa para bala diyaa| jaina darzana meM jita aparigraha siddhAnta ko prastuta kiyA gayA hai usakA eka nAma icchA parimANa vrata bhI hai| bhagavAna mahAvIra ne mAnava kI sAvRtti ko aparigraha vrata evaM icchA parimANa vrata ke dvArA niyaMtraNa karane kA upadeza diyA hai, sAtha hI usakI bhoga vAsanA aura zoSaNa kI vRtti ke niyaMtraNa ke lie bramhayarya, upabhoga-paribhAga, parimANa prata tathA asteya vrata kA vidhAna kiyA gayA hai| manuSya apanI saMgraha vRtti ko icchA parimANa vrata ke dvArA yA parigraha parimANa vrata ke dvArA niyaMtrita kre| isa prakAra apanI bhogavRtti evaM vAsanAoM ko upabhoga, paribhAga, parimANa vrata evaM bramhacarya vrata ke dvArA niyaMtrita kare, sAtha hI samAja ke zoSaNa se bacAne ke lie asteya vrata aura ahiMsAvrata kA vidhAna kiyA gayA hai| hama dekhate haiM ki mahAvIra ne mAnava jAti ko Arthika vaiSamya aura tadjanita pariNAmoM se bacAne ke lie saka mahatvapUrNa dRSTi pradAna kI hai| mAtra itanA hI nahIM, mahAvIra ne una logoM kA jinake pAsa saMgraha thA, dAna kA upadeza diyaa| abhAva pIDita samAja ke sadasyoM ke prati vyakti ke dAyitva ko spaSTa karate hue mahAvIra ne zrAvaka ke eka Avazyaka kartavyoM meM dAna kA vidhAna bhI kiyA hai| yadyapi hoM yaha dhyAna rakhanA baha cAhie ki jana darzana aura anya bhAratIya darzanoM meM dAna abhAvagrasta para koI anugahanahIM hai apitu unakA adhikAra hai| dAna ke lie sama-vibhAga zabda kA prayoga kiyA gayA hai| bhagavAna mahAvIra ne spaSTa rUpa se yaha kahA hai ki jo vyakti sama vibhAga aura sama vitaraNa nahIM karatA usakI mukti sambhava nahIM hai| aitA vyakti pApI hai| samavibhAga aura samavitaraNa sAmAjika nyAya evaM AdhyAtmika vikAsa ke anivArya aMga mAne gaye haiN| jaba taka jIvana meM sama-vibhAga aura sama-vitaraNa kI vRtti nahIM AtI hai aura apane saMgraha kA visarjana nahIM kiyA jAtA, taba taka

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23 AdhyAtmika jIvana yA samatva kI upalabdhi bhI sambhava nahIM hotii| ahiMsA-samatAmUlaka samAja kA AdhAra : Adhanika mAnasa bhayAkrAnta hai| Aja vizva kA pratyeka rASTraH apane ko aMsara kSita anubhava kara rahA hai aura surakSA ke nAma para kharaboM rUpaye vyaya kara rahA hai| vizva ke sabhI rASTroM ke sampUrNa bajaTa kA AdhA se adhika bhAga surakSA ke nAma para vyaya ho yaha kyA mAnava jAti ke lie durbhAgyapUrNa nahIM hai? surakSA ke nAma para mAnava jAti ke mahA-vinAza ko khulA AmaMtraNa denA yahI kyA mAnava jAti kI nIti hai| Aja ke mAnasa meM abhayakara vikAsa Avazyaka hai anyathA hamArA astitva khatare meM hai| svArthavRtti, adhikAra, lipsA, asahiSNutA, sattA lolupatA Adi sabhI anaitika pravRttiyAM hiMsA ke vividha rUpa haiN| mAtra itanA hI nahIM sampradAyavAda, jAtivAda, varga-dveSa Adi ve sabhI pravRttiyAM bhI jo manuSya-manuSya ke bIca bheda kI dIvAre khar3I kara unheM eka dUsare ke viruddha saMgharSa ke lie taiyAra karatI hai, hiMsA kI hI vividha abhivyaktiyAM haiN| hamArA durbhAgya to yaha hai ki ma ahiMsA kI bAta karate haiM kintu hiMsA meM jIte haiN| eka jamAnA thA jaba manuSya apanI hiMsaka vRttiyoM kA pradarzana dharma ke nAma para karatA thA, vaha apane saMgharSoM ko dharma yuddha kI saMjJA dAA thA, Aja bhI hama vizva zAnti ke lie yuddha karate haiM, yaha saba AtmapravaMcanA hai, dharma kA yuddha se athavA zAnti kA saMgharSa se koI tAlamela nahIM hai| zAnti aura dharma hiMsA se nahIM, ahiMsA se hI pratiphalita ho sakate haiN| bhagavAna buddha ne kahA ki vaira se vaira zAnta nahIM hotA hai| hiMsA se hiMsA hI pratiphalita hogI, ahiMsA nhiiN| vastutaH hiMsA ke mUla meM ghRNA, bhaya, Akroza, svArya evaM bhogalipsA kI pravRttiyAM hI kAma karatI haiM aura jaba taka ina para vijaya prApta nahIM kI jAtI hai, ahiMsA kA jIvana meM prakaTana sambhava nahIM hai| inake viparita ahiMsA ke AdhAra hai prema, AtmIyatA, tyAga, samatA, krunnaa| usakI viziSTatA kA varNana karate hue mahAvIra kahate hai, bhayabhItoM ko jaise zaraNa, pakSiyoM ko jaise gagana, tRSitoM ko jaise jala, bhUkhoM ko jaise bhojana, samudra ke madhya jaise jahAja, rogiyoM ko jaise auSadha, aura vana meM jo sArthavAha

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24 kA sAtha AdhArabhUta hai, vaise hI ahiMsA prANiyoM ke lie AdhArabhUta hai| ahiMsA cara evaM acara sabhI prANiyoM kA kalyANa karane vAlI hai| vahI mAtra eka aisA zAzvata dharma hai jisakA sabhI tIrthakara upadeza karate haiN| AcArAMga sUtra meM kahA gayA hai - bhUta bhaviSya aura vartamAna ke sabhI ahaMta yahI upadezA karate haiM ki sabhI prANa, sabhI bhUta, sabhI jIvana aura sabhI satva ko kisI prakAra kA paritApa, udvega yA duHkha nahIM denA cAhie, na kisI kA hanana karanA caahie| yahI zuddha, nitya aura zAzvata dharma hai ( 1/4/2) / jisakA samasta loka kIkhida)pIr3A ko jAnakara aDhatoM ke dvArA pratipAdana kiyA gayA hai| vastutaH prANiyoM ke jIvita rahane kA naitika adhikAra hI ahiMsA ke kartavya kI sthApanA karatA hai| jIvana ke adhikAra kA sammAna hI ahiMsA hai| uttarAdhyayana sUtra meM samatva ke AdhAra para ahiMsA ke siddhAnta sthApanA karate hue kahA gayA hai - bhaya aura vaira se mukta sAdhaka jIvana ke prati prema rakhane vAle prANiyoM kA sarvatra apanI AtmA ke samAna jAnakara unakI kabhI bhI hiMsA na kare (6/711 yaha mekenjI kI bhaya para adhiSThita ahiMsA kI dhAraNA kA saboTa uttara hai| prAcInatama jaina Agama AcArAMga sUtra meM to AtmIyatA kI bhAvanA, AdhAra para hI ahiMsA-sdiAnta kI prastAvanA kI gaI hai| usameM kahA gayA hai ki jo loka (anya jIva samUha) kA apalApa karatA hai vaha svayaM apanI AtmA kA bhI apalApa karatA (1/1/3)hai| isI grantha meM Age AtmIyatA kI bhAvanA ko paripuSTa karate hue mahAvIra kahate haiM - jite tU mAranA cAhatA, vaha tU hI hai jise tU zAsita karanA cAhatA hai vaha tU hI hai jise tU paritApa denA cAhatA hai vaha tU hI hai (1/5/5) / jaina dharma meM ahiMsA kI yaha bhAvanA kitanI Avazyaka hai yaha batAne ke lie praznavyAkaraNa sUtra meM usake sATha paryAyavAcI nAma diye haiM, jisameM kucha nAma haiM - zAnti, samAdhi, prema, vairAgya, dayA, smRddhi kalyANa, maMgala, pramoda, rakSA, AsthA, abhaya aadi| isase hameM usakI vyApakatA kA patA laga sakatA hai| hiMsA kA chor3anA yahI mAtra ahiMsA nahIM hai | niSedhAtmaka ahiMsA jIvana ke . sabhI pakSoM kA sparza nahIM karatI, vaha AdhyAtmika upalabdhi kahI jA sakatI hai| niSedhAtmaka ahiMsA mAtra vAhya banakara raha jAtI hai,AdhyAtmikatA to Antarika hotI hai| hiMsA nahIM karanA, yaha ahiMsA kA zArIra ho sakatA hai ahiMsA kI AtmA nhiiN| kisI ko nahIM mAranA yaha ahiMsA

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ke sambandha meM mAtra sthUla dRSTi: hai / lekina yaha mAnanA bhAntipUrNa hogA ki jaina vicAraNA ahiMsA kI isa sthUla evaM bahirmukha dRSTi taka sImita rahI / jaina darzana kA kendrIya tatva ahiMsA zAbdika rUpa meM yadyapi nakArAtmaka hai lekina usakI anumati nakArAtmaka nahIM hai| usakI anumati sadaiva hI vidhAyaka rahI hai| sarvatra Atmavat dRSTi karuNA aura maitrI kI vidhAyaka anubhUtiyoM se ahiMsA kI dhArA pravAhita huI hai| S 25 jaina dharma meM ahiMsA kA AdhAra samatA hai aura jahAM samatA ho, vahAM kisI bhI dharma jAti Adi ke prati rAga-dveSa, kalaha, saMgharSa Adi kA prAdurbhAva kaise ho sakatA vi vahAM sabhI dharma sampradAya ke prati samatA kI hI vRtti hotI hai| kintu isa samatA ke bhAva kA jo abhyAsa prajIvana ke sAmAjika pakSa meM, dainika vyavahAra meM, vyavasAya meM, naukarI peze meM honA cAhie thA, vaha abhI nahIM ho pAyA hai| ahiMsA kA hamane khUba guNagAna to kiyaa| parantu vaha ahiMsA mAnavoM ke pAramparika vyavahAra meM dayA, kSamA, sevA, prema, azoSaNavRtti Adi ke rUpa meM prakaTa na ho pAIM hai, vaha kevala mAnavetara prANiyoM kI rakSA karane taka sImita ho gaI hai| mAnavoM ke pArasparika vyavahAra meM, lena-dena meM, sAmAjika masaloM meM, dharma sampradAya ke ApatI vyavahAra meM hamane usa ahiMsA siddhAnta ko prAyaH tAka meM rakha diyA hai| kintu Aja duniyA meM hiMsA aura ahiMsA kA jo mukAbalA hai hiMsaka zaktiyAM bhI ahiMsA kA nakAba pahana kara sAmane AtI hai| ve khulakara prakaTa hone se DaratI hai| yaha isa bAta kA pramANa hai ki aba duniyA bhara ke logoM kI zraddhA hiMsA para se miTa gaI hai aura Aja kA jana-mAnasa ahiMsA para dRDhaM AsthA ke sAtha jInA cAhatA hai| yaha zubha lakSaNa hai| Aja hameM vaiyaktika stara para hI nahIM sAmAjika stara para ahiMsA kI sAdhanA ke dvArA eka samatA mUlaka samAja kI racanA karanI hogI, tabhI hama vizva meM abhaya niSThA jAgata kara mAnavatA ko bhaya se mukta kara skeNge| yadi hama svastha samAja kI racanA karanA cAhate hai to vaha samAja ahiMsA kI AdhAra - bhUmi para hI khar3A ho sakatA hai| samAja jIvana ke liye do tatva Avazyaka haiM pArasparika vizvAsa aura apane kSudra svArthI ko dUsare ke liye tyAga | avizvAsa ke mUla meM hotA hai bhaya aura saMgharSa ke mUla meM hotA hai svaarth| inake kAraNa samAja TUTatA hai,

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26 jabaki samarpaNa aura abhaya use jor3ate haiN| samarpaNa kA bhAva AtA hai anAsakti se yA nirmamatva se aura abhaya AtA hai hiMsA meM pUrNa niSThA se| vaicArika sahiSNutA kA AdhAra - anekAnta dRSTi : sesambana vartamAna yuga meM vaicArika saMgharSa apanI carama sImA para hai| sidvAntoM ke nAma para manuSya "manuSya ke bIca bheda kI dIvAreM khIMcI jA rahI hai| kahIM dharma ke kA nAma para to kahIM rAjanaitikavAda ke nAma para eka dUsare ke viruddha viSavamana kiyA jA rahA hai| dhArmika evaM rAjanaitika sAmpradAyikatA janatA ke mAnasa ko unmAdI banA rahA hai| pratyeka dharmavAda yA rAjanaitikavAda apanI satyA kA dAvA kara rahA hai aura dUsare ko bhAnta batA rahA hai| isa dhArmika evaM rAjanaitika unmAda evaM asahiSNutA ke kAraNa mAnava mAnava ke rakta kA pyAsA banA jhA hai| Aja pratyeka rASTra kA evaM vizva kA vAtAvaraNa tanAvapUrNa evaM vikSubdha hai| epha ora pratyeka rASTra kI rAjanaitika pArTiyAM yA dhArmika sampradAya usake Antarika vAtAvaraNa ko vikSubdha evaM janatA ke pArasparika sambandhoM ko tanAvapUrNa banAye hue hai to dUsarI ora rASTra apanI sI niSThA se kisImA guTa banA rahe haiM. aura isa prakAra vizva ke vAtAvaraNa ko tanAvapUrNa evaM vikSubdha banA rahe haiN| mAtra itanA hI nahIM yaha vaicArika asahiSNutA, sAmAjika evaM pArivArika jIvana ko viSAkta banA rahI hai| purAnI aura naI pIr3hI ke vaicArika virodha ke kAraNa Aja samAja aura parivAra kA vAtAvaraNa bhI azAnta aura kalahapUrNa ho rahA hai| vaicArika Agraha aura matAndhatA ke isa yuga meM eka aise dRSTikoNa kI AvazyakatA hai jo logoM ko Agraha aura matAndhatA se Upara uThane ke lie dizAnirdeza de ske| bhagavAna buddha aura bhagavAna mahAvIra do aise mahApuruSa haiM jinhoMne isa vaicArika asahiSNutA kI vidhvaMsakArI zakti ko samajhA thA aura usase bacane kA nirdeza diyA thaa| bhagavAn buddha ne isa Agraha evaM matAndhatA kase Upara uThane ke lie vivAda parAi. mukhatA ko apnaayaa| sutta-nipAta meM ve kahate haiM ki maiM vivAda ko do pala batAtA huuN| eka to vaha apUrNa va ekAMgI hotA hai aura dUsare kalaha evaM azAnti kA kAraNa hotA hai| ataH nirmANa ko nirvivAda bhUmi samajhane vAlA sAdhaka vivAda meM na pdd'e| unake anusAra anAsakta puruSa ke pAsa vivAda rUpI yuddha ke lie koI kAraNa hI

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zeSa nahIM raha jaataa| isI prakAra bhagavAn mahAvIra ne bhI Agraha ko sAdhanA kA samyak patha nahIM btaayaa| ve kahate haiM ki Agraha, matAndhatA yA ekAMgI dRSTi ucita nahIM hai| jo vyakti apane mata kI prazaMsA aura dUsaroM kI nindA karane meM hI pAMDitya dikhAte haiM, ve saMsAra cakra meM ghUmate rahate haiN| isa prakAra bhagavAn mahAvIra Agraha vRtti evaM matAndhatA se jana-mAnasa ko mukta karanA cAhate haiN| jahAM buddha ina vivAdoM se bacane kI salAha de rahe haiM, vahIM mahAvIra anekAnta dRSTi ke AdhAra para inakai samanvaya kI eka vidhAyaka dRSTi prastuta kara rahe haiN| mahAvIra kA anekAnta siddhAnta vividha dArzanika ekAntavAdoM meM samanvaya karane kA prayAsa karatA hai| usakI dRSTi meM nityavAda anityavAda, dvaitavAda, advaitavAda, bhedavAda - abhedavAda Adi sabhI vastu svarUpa ke AMzika pakSoM ko spaSTa karate haiN| inameM se koI bhI asatya to nahIM hai kintu pUrNa satya bhI nahIM hai| yadi inako koI asatya batAtA hai to vaha AMzika satya ko pUrNa satya mAna lene kA usakA Agraha hI hai| anekAnta apekSA bheda se ina sabhI ke bIca samanvaya karane kA prayAsa karatA hai aura yaha batAtA hai ki satya tabhI asatya bana jAtA hai, jabaki hama AgrahI dRSTi se use dekhate haiN| yadi hama apane ko Agraha ke ghere se Upara uThAkara dekheM to hI hameM satya ke darzana ho sakate hai| satya kA saccA prakAza kevala anAgrahI ko hI mila sakatA hai| mahAvIra ke prathama ziSya gautama kA jIvana svayaM isakA eka pratyakSa sAkSya hai| gautama ke kevalajJAna meM Akhira kauna sA tatva bAdhaka bana rahA thaa| mahAvIra ne svayaM isakA samAdhAna karate hue gautama se kahA thA he gautama, terA mere yahI tere kevalajJAna (satya darzana) kA bAdhaka hai| mahAvIra kI spaSTa ghoSaNA thI kiM satya kA sampUrNa darzana Agraha ke ghere meM rahakara nahIM kiyA jA sakatA / Agraha buddhi yA dRSTi rAga satya ko asatya banA kA hai| mahAvIra kI dRSTi meM satya kA prakaTana, Agraha meM nahIM, anAgraha meM hotA hai, virodha meM nahIM samanvaya meM hotA hai| satya kA sAdhaka anAgrahI aura vItarAga hotA hai| mahAvIra eka anAgrahI evaM samanvayAtmaka dRSTi prastuta karate haiM tAki vaicArika asahiSNutA ko samApta kiyA jA ske| prati jo mamatva hai, - 27 -

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anekAnta dhArmika sahiSNutA ke kSetra meM sabhI dharma-sAdhanA paddhatiyoM kA mukhya lakSya rAga, Asakti, ahaM evaM tRSNA kI samApti rahA hai| jaina dharma kI sAdhanA kA lakSya vItarAgatA hai, to bauddha dharma kA sAdhanAlakSya vItatRSNa honA mAnA gayA hai| vahIM vedAnta meM ahaM aura Asakti se upara uThanA hI mAnava kA sAdhya batAyA gayA hai| lekina kyA ekAnta yA Agraha vaicArika rAga, vaicArika Asakti, vaicArika tRSNA athavA vaicArika ahaM ke hI rUpa nahIM haiM ? aura jaba taka vaha upasthita hai dhArmika sAdhanA ke kSetra meM lakSya kI siddhi kaise hogI punaH jina sAdhanA paddhatiyoM meM ahiMsA ke Adarza ko svIkAra kiyA gayA unake lie Agraha yA ekAnta vaicArika hiMsA kA pratIka bhI bana jAtA hai| eka aura sAdhanA ke vaiyaktika pahalU kI dRSTi se matAgraha vaicArika Asakti yA rAga kA hI rUpa hai to dUsarI ora sAdhanA ke sAmAjika pahalU kI dRSTi se vaha vaicArika hiMsA hai| vaicArika Asakti aura vaicArika hiMsA se mukti ke lie dhArmika kSetra meM anAgraha aura anekAnta kI sAdhanA apekSita hai| vastutaH dharma kA AvirbhAva mAnava jAti meM zAnti aura sahayoga ke vistAra ke lie huA thaa| dharma manuSya ko manuSya se jor3ane ke lie thA lekina Aja vahI dharma manuSya manuSya meM vibheda kI dIvAreM khIMca rahA hai| dhArmika matAntA meM hiMsA, saMgharSa, chala, chadma, anyAya, atyAcAra kyA nahIM ho rahA hai ? kyA vastutaH isakA kAraNa dharma ho sakatA hai ? isakA uttara nizcita rUpa se "hA~" meM nahIM diyA jA sktaa| yathArtha meM "dharma" nahIM kintu dharma kA AvaraNa DAla kara mAnava kI mahatvAkAMkSA, usakA ahaMkAra hI yaha saba karavAtA rahA hai| yaha dharma kA nakAba DAle adha hai| 28 mUla prazna yaha hai ki kyA dharma aneka hai yA ho sakate hai ? isa prazna kA uttara anekAntika zailI se yaha hogA ki dharma eka bhI hai aura aneka bhI, sAdhyAtmaka dharma yA dharmo kA sAdhya eka hai jabaki sAdhanAtmaka dharma aneka haiN| sAdhya rUpa meM dharmo kI ekatA aura sAdhana rUpa se anekatA ko hI yathArtha dRSTikoNa kahA jA sakatA hai| sabhI dharmo kA sAdhya hai, samatva lAbha (samAdhi) arthAta AMtarika tathA bAhya zAnti kI sthApanA tathA usake lie vikSobha ke janaka rAga-dveSa aura asmitA (ahaMkAra) kA

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29 nirAkaraNa ke upaya kyA hoM ? yahIM vicAra bheda prArambha hotA hai lekina yaha vicAra bheda virodha kA AdhAra nahIM bana sktaa| eka hI sAdhya kI ora unmukha hone se paraspara virodhI nahIM kahe jA skte| eka hI kendra se yojita hone vAlI paridhi se khiMcI huI vibhinna rekhAoM meM pArasparika virodha pratIta avazya hotA hai kintu vaha yathArtha meM hotA nahIM hai| kyoMki kendra se saMyukta pratyeka rekhA meM eka dUsare ko kATane kI kSamatA nahIM hotI hai kintu jaise hI vaha kendra kA parityAga karatI hai, vaha dUsarI rekhAoM ko avazya hI kATatI hai| sAdhya kapI ekatA meM hI sAdhana / rUpI dharmoM kI anekatA sthita hai| ataH yadi dharmoM kA sAdhya eka hai to unameM virodha kaisA? anekAMta, dharmoM kI sAdhya paraka mUlabhUta ekatA aura sAdhana paraka anekatA ko iMgita karatA hai| vizva ke vibhinna dhamaciAyoM ne apane yugakI tAtkAlika paristhitiyoM se prabhAvita hokara apane siddhAntoM evaM sAdhanA ke bAhya niyamoM kA pratipAdana kiyaa| deza kAla-gata paristhitiyoM aura sAdhaka kI sAdhanA kI dhamatA kI vibhinnatA ke kAraNa dharma sAdhanA ke bAhya rUpoM meM bhinnatAoM kA A jAnA svAbhAvika hI thA aura aisA huA bhii| kintu manuSya kI apane dhamaciArya ke prati mamatA (rAgAtmakatA) aura usake apane mana meM vyApta Agraha aura ahaMkAra ne use apane dharma yA sAdhanA paddhati ko hI ekamAtra evaM antima satya mAnane ko bAdhya kiyaa| phalasvarUpa vibhinna dhArmika sampradAyoM aura unake bIca sAmpradAyika vaimanasya kA prArambha huaa| munizrI nemIcandrajI ne dharma sampradAyoM ke udabhava kI eka sajIva vyAkhyA prastuta kI hai| ve likhate haiM - "manuSya-svabhAva bar3A vicinna hai| usake ahaM ko jarA sI coTa lagate hI vaha apanA akhAr3A alaga banAne ko taiyAra ho jAtA hai| yadyapi vaiyaktika ahaM evaM sampradAyoM ke nirmANa kA eka kAraNa avazya hai lekina vahI ekamAtra kAraNa nahIM hai| baudvika bhinnatA aura dezaphAla-gata. tathya bhI isake kAraNa rahe haiM aura isake atirikta pUrva pracalita paramparAoM meM AI huI vikRtiyoM ke saMzodhana ke lie bhI sampradAya bne| unake anusAra sampradAya banane ke nimna kAraNa ho sakate haiM :

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30 (1) ISyA ke kAraNa, (2) kisI vyakti kI prasiddhi kI lipsA ke kAraNa, (3) kisI vaicArika matabheda (matAha) ke kAraNa, (4) phisI AcAra sambandhI niyamopaniyama meM bheda ke kAraNa, (5) kisI vyakti yA pUrva sampradAya ke dvArA apamAna yA khIMcAtAna hone ke kAraNa, (6) kisI vizeSa satya ko prApta karane kI dRSTi se evaM (7) kisI sAmpradAyika paramparA yA kriyA meM dravya, kSetra evaM kAla ke anusAra saMzodhana.yA parivartana karane kI dRSTi se| uparokta kAraNoM meM antima do ko chor3akara zeSa sabhI kAraNoM se utpanna sampradAya, Agraha, Arthika asahiSNutA aura sAmpradAyikaH kaTutA ko janma dete haiN| vizva itihAsa kA adhyetA ise bhalIbhAMti mAnatA hai ki dhArmika asahiSNatA ne vizva meM jaghanya duSkRtya karAye haiN| Azcarya to yaha hai ki isa mana, atyAcAra, nRzaMsatA aura rakta -plAvana ko dharma kA bAnA pahanAyA gyaa| zAnti pradAtA dharma hI azAnti kA kAraNa bnaa| Aja ke vaijJAnika yaga meM dhArmika anAsthA kA mukhya kAraNa uparokta bhI hai| yadyapi vibhinna matoM, paMthoM aura vAdoM meM vAhya bhinnatA parilakSita hotI hai kintu yadi hamArI dRSTi vyApaka aura anAnAhI ho to isameM bhI ekatA aura samanvaya ke sUtra parilakSita ho sakate haiN| ___ anekAnta vicAra-dRSTi vibhinna dharma sampradAryoM kI samApti ke dvArA ekatA kA prayAsa nahIM karatI hai, kyoM ki vaiyaktikarUci bheda evaM kSamatA bheda tathA dekSAphAla-gata bhinnatAoM ke hote hue vibhinna dharma evaM vicAra sampradAyoM kI upasthiti aparihArya hai| eka dharma yA eka sampradAya kA nArA asaMgata evaM avyAvahArika hI nahIM, apitu azAnti aura saMgharSa kA kAraNa bhI hai| anekAnta, vibhinna dharma sampradAyoM kI samApti kA prayAsa nahIM hokara unheM eka vyApaka pUrNatA meM susaMgata rUpa se saMyo jita karane kA prayAsa ho sakatA hai| lekina isake lie prAthamipha AvazyakatA hai, dhArmika sahiSNutA aura sarva-dharma-samabhAva kii| anekAnA ke samarthaka jainAcAyoM ne isI dhArmika sahiSNutA kA paricaya diyA hai| AcArya haribhadra kI dhArmika sahiSNutA to sarva vidita hI hai| apane grantha

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- zAstravArtA samuccaya meM unhoMne buddha ke anAtmavAda aura nyAya darzana ke Izvara kartRtvavAda vedAnta ke sarvAtmavAda (bramhavAda) meM bhI saMgati dikhAne kA prayAsa kiyaa| unhIM ke grantha SaDdarzana samuccaya kI TIkA meM AcArya maNibhadra likhate haiM : pakSapAtI na me vIre na dveSaH kapilAdiSu / yuktimadvacanaM yasya tasya kAryaH parigrahaH / / mujhe na to mahAvIra ke prati pakSapAta hai aura na kapilAdi munigaNoM ke prati dveSa hai| jo bhI vacana tarkasaMgata ho use grahaNa karanA caahie| isI prakAra AcArya hemacandra ne ziva pratimA ko praNAma karate samaya sarva deva samabhAva kA paricaya dete hue kahA thA - bhavabIjAMkura jananA, rAgAcA kSayamupAgatA yasya / bramhA vA viSNurvA haro, jino vA namastasmai / / 31 sAra paribhramaNa ke kAraNa rAgAdi jisake kSaya ho cuke haiM, use maiM praNAma karatA hUM, cAhe vaha bramhA ho, viSNu ho, ziva ho yA jina ho / upAdhyAya yazovijaya jI likhate hai "saccA anekAntavAdI kisI darzana se dveSa nahIM krtaa| ( darzanoM) ko isa prakAra vAtsalya dRSTi se dekhatA hai jaise koI kyoMki anekAntadI kI nyUnAdhika buddhi nahIM ho sakatI / kahe jAne kA adhikArI vahI hai, jo syAdvAda kA Alambana lekara sampUrNa darzanoM meM samAna bhAva rakhatA hai| mAdhyastha bhAva hI zAstroM kA gUr3ha ha rahasya hai, yahI dharmavAda hai| mAdhyastha bhAva rahane para zAstra ke eka pada kA jJAna bhI saphala hai, anyathA karor3oM zAstroM kA jJAna bhI vRthA hai| " eka saccA jaina sabhI dharmo evaM darzanoM ke prati sahiSNu hotA hai| vaha sabhI meM satya kA darzana karatA hai| paramayogI jaina santa AnandadhanajI likhate haiM : ghaT darasaNa jina aMga bhaNIje, nami jinavaranA caraNupAsaka, nyAya SaDaMga jo sAre / SaTadarzana ArAdhe re|| vaha sampUrNa dRSTikoNa pitA apane putroM ko / vAstava meM saccA zAstrajJa

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32 rAjanItika sahiSNutA ke hetu jainarma kI anekAnta dRSTi kA upayoga : Aja kA rAjanaitika jagata bhI vaicArika saMkulAtA se paripUrNa haiN| pUMjIvAda, samAjavAda, sAmyabAda, phAsisTavAda, nAjIvAda, Adi aneka rAjanaitika vicArapArAeM tathA rAjatantra, prajAtantra, kulatantra, adhinAyakatantra Adi anekAneka zAsana praNA liyAM vartamAna meM pracalita hai| mAtra itanA hI nahIM unameM se pratye ka eka dUsare kI samApti ke lie prayatnazIla hai| vizva ke rASTra khemoM meM baTe hue haiM aura pratyeka kheme kA agaNI rASTra apanA prabhAva kSetra baDhAne ke ta dusare ke vinAza meM tatpara hai| mukhya bAta yaha hai ki Aja kA rAjanaitika saMgharSa ra Arthika hitoM kA saMgharSa na hokara vaicArikatA kA saMgharSa hai| eka dUsare ko nAma Sa karane kI unakI yaha mahatvAkAMkSA kahIM mAnava jAti ko hI nAma--zeSa na kara de| Aja phe rAjanaitika jIvana meM anekAnta ke do vyAvahArika palita vaicArika sahiSNatA aura sAndaya atyanta upAdeya haiN| mAnava jAti ne rAjanaitika jagata meM rAjatantra se prajAtantra taka kI jo lambI yAtrA taya kI hai, usakI sArthakatA anekAnA duSTi ko apanAne meM hI hai| virodhI pakSa ke dvArA kI jAne vAlI AlocanA ke prati sahiSNa hokara usake dvArA apane dorSoM ko samajhanA aura unheM dUra karane kA prayAsa karanA, Aja ke rAjanaitika jIvana kI sabase bar3I AvazyakatA hai| vipakSa kI dhAraNAoM meM bhI satyatA ho sakatI hai aura sabala virodhI dala kI upasthiti se hameM apane doSoM ke nirAkaraNa kA acchA avasara milatA hai| isa vicAra-dRSTi aura sahiSNa bhAvanA meM hI prajAtantra kA bhaviSya ujjavA raha sakatA hai| rAjanaitika kSetra meM saMsadIya prajAtantra (pArliyAmenTarI DemokresI) vastuta: rAjanaitika anekAntavAda hai| isa paramparA meM bahumata kA dvArA gaThita sarakAra alpa mata kA ko apane vicAra prastuta karane kA adhikAra mAnya karatI hai aura yathA sambhava usase lAbha bhI ujAgI hai| dArzanika kSetra meM jahAM bhArata anekAntavAda kA sarjaka hai, vahIM, vaha rAjanetika kSetra meM saMsadIya prajAtantra kA samarthaka bhI hai| ata: Aja anekAnta kA vyAvahArika kSetra meM upayoga karane kA dAyitva bhAratIya rAjanItijJoM para hai|

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pArivArika jIvana meM jainadharma kI anekAnta dRSTi kA upayoga : jisa mAnyatA ko svayaM mAnakara pitA kI dRSTianubhava kauTumbika kSetra meM isa paddhati kA upayoga paraspara kuTumboM meM aura sadasyoM meM saMgharSa ko TAlakara zAntipUrNa vAtAvaraNa a kA nirmANa kregaa| sAmAnyatayA pArivArika jIvana meM saMgharSa ke do kendra hote haiM - pitA-putra tathA sAsa-bahU / ina donoM meM mUla kAraNa donoM kA dRSTi-bheda hai| pitA jisa pariveza meM bar3A huA unhIM saMskAroM ke AdhAra para putra kA jIvana DhAlanA cAhatA hai| baiThA hai, unhIM mAnyatAoM ko dUsare se manavAnA cAhatA hai| pradhAna hotI hai jabaki putra kI dRSTi tarkapradhAna / eka prAcIna saMskAroM se gasta hotA hai, to dUsarA unheM samApta kara denA cAhatA hai| yahI sthiti sAsa-bahU meM hotI hai| sAsa yaha apekSA karatI hai ki bahU aisA jIvana jiye jaisA usane svayaM bahU ke rUpa meM jiyA thA jabaki bahU apane yuga ke anurUpa aura apane mAtR pakSa ke saMskAroM se prabhAvita jIvana jItA cAhatI hai| mAtra itanA hI nahIM, usakI apekSA yaha bhI hotI hai ki vaha utanA hI svataMtra jIvana jIye jaisA vaha apane mAtA-pitA ke pAsa jItI thii| isake viparIta pravara pakSa usase eka anuzAsita jIvana kI apekSA karatA hai| yahI saba vivAda ke kAraNa banate haiN| isameM jaba taka sahiSNu dRSTi aura dUsare kI sthiti ko samajhane kA prayAsa nahIM ho sktaa| vastutaH isake mUla meM jo dRSTi-bheda hai use anekAnta paddhati se samyak prakAra jAnA jA sakatA hai| 33 kuTumba vAstavikatA yaha hai ki hama jaba dUsare ke sambandha meM koI vicAra kareM, koI nirNaya leM to hameM svayaM apane ko usa sthiti meM khar3A kara socanA caahie| dUsare kI bhUmikA meM svayaM ko khar3A karake hI use samya prakAra se jAnA jA sakatA hai| pitA putra se jisa bAta kI apekSA karatA hai, usake pahale apane ko putra kI bhUmikA meM khar3A kara vicAra kara leN| adhikArI karmacArI se jisa DhaMga se kAma lenA cAhatA hai usake pahale svayaM ko usa sthiti meM khar3A kara phira nirNaya le / yahI eka dRSTi hai jisake dvArA eka sahiSNu mAnasa kA nirmANa kiyA jA sakatA hai aura mAnava jAti ko vaicArika saMgharSo se bacAyA jA sakatA hai| ke

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isa prakAra jainadharma ke aparigraha, ahiMsA aura anekAMta ke siddhAnta Aja bhI prAsaMgika hai| anta meM maiM apane vyAkhyAna kA samApana AcArya amitagati ke isa zloka se karanA cAhUMgA jisameM unhoMne guNI prANiyoM ke prati maitrI bhAva, guNIjanoM ke prati AdarabhAva, pIr3itoM ke prati karuNA bhAva evaM virodhiyoM ke prati taTastha bhAva (nirvikAra bhAva ) kI kAmanA kI hai - - satveSu maitrIM guNISu pramodaM kliSTeSu jIveSu kRpAparatvaM / mAdhyastha bhAvaM viparItavRtau sadA mamAtmA bidhAtu deva / / 34 DA. sAgaramala jaina vanAtha vidyAprama zodha saM pAra AITI AITa roDa coTa ATha vIsaMyatyUna vArANasI 221005 -

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kailAza jitane U~ce sone aura cAMdI ke asaMkhya parvata bhI manuSya kI AkAza jitanI icchAoM ko pUrNa nahIM kara skte| __ -bhagavAna mahAvIra manuSya kI zakti aura dhana kI IcchA dUsaroM ke lie vedanA kA kAraNa banatI -bhagavAna buddha saMsAra ke sabhI loga anta meM chUTane vAle haiM, aisA samajhakara, jo buddhimAna vyakti saba viSayoM se nivRta ho jAtA hai use duHkha kA aNumAtra bhI anubhava nahIM hotaa| viSayoM ko chor3a denA hI sukha prApti kA mArga hai| -mahAtmA vidura hiMsA ko taba taka nahIM miTAyA jA sakatA jaba taka parigraha ke prati hamArI Asakti samApta nahIM hotii| parigraha kA sImAkaraNa hone para hiMsA kI samasyA svataH samAhita ho jaaegii| -AcArya tulasI hiMsA kA mUla srota hai padArtha ke prati mrchaa| padArtha kI Asakti jitanI gaharI hogI hiMsA utanI hI saghana hotI calI jaayegii| -yuvAcArya mahAprajJa

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parasparopahI jIvAnAm A Tribut Gobind Charity Trust 5. Lower Rawdon Street, Calcutta-700020 Jain Educaominternational For Private & Personal use only