Nandanvana

Author(s): N L Jain
Publisher: Parshwanath Vidyapith
Catalog link: https://jainqq.org/explore/006597/1

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Parshwanath Vidyapeeth Series: 147 NANDANAVANA [Elysium] N. L. Jain Parshwanath Vidyapeeth

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The Jaina tradition has a natural three-tier universe. Its vast middle universe has a high mountain-called Sumeru in its centre. There are four grand forests on it at its different strata of heights named as: (1) Bhadra-sala: Sacred forest, (2) Nandana, (3) Saumanasa, Benevolent forest full of flowers, and (4) Panduka on the top: Pale-white forest. The middle Jaina universe indicates that Nandanavana is the second one somewhat at strata of higher level than the ground level. This Nandanavana' (Gladdening forest) is also a flower orchard of literary forests, at a somewhat academic level. It is quite vast. It has been arranged by Dr. N. L. Jain- the noted Jaina scholar and scientist. It has two mini gardens of Hindi and English, which have 24 subject-trees, having about 195 branches (articles etc). It has a cluster of fifty books and booklets. The subjecttrees include canons, religion, science, archeology, chemistry, travel, biography and autobiography etc. The books and booklets include original and translated books on Jainology along with a variety of subjects. The branches of articles have many categories. These have been presented separately in the appendices. It is only few important subjects (trees), books (clusters) and articles (branches) which have been selected for this multiform literary forest. www.janeloral are FEST

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Parshwanath Vidyapeeth Series: 147 General Editor Prof. Sagarmal Jain NANDANAVANA [Elysium] Collected Writings of Dr. N. L. Jain Editor Dr. Shriprakash Pandey Asst. Director Parshwanath Vidyapeeth, Varanasi Chief Editor Dr S.C. Lahri Retd. C.M.O. and Civil Surgeon, M.P. Health Services, Bhopal Parshwanath Vidyapeeth, Varanasi, Jain Centre, Rewa (INDIA)

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Parswanatha Vidyapitha Series No. 147 NANDANAVANA (Collected Writing of Dr. N. L. Jain) Editors Dr. Shriprakash Pandey Dr. S. C. Lahri Parshwanath Vidyapeeth Jain Center, Rewa-486001 First Edition : First, 2005 ISBN : 81-86715-80-0 : Rs. 500.00 US $ 25.00 Price Published by Prof. Sagarmal Jain for Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-221005 & Dr. N.L. Jain for Jain Centre, Rewa-486001. Type Setting at Smart Processings, Rewa and Add Vision, Varanasi. Printed at Vardhaman Mudranalay, Varanasi-221010.

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pArzvanAtha vidyApITha kramAMka : 15 pArzvanAtha vidyApITha kramAMka : 147 pradhAna sampAdaka pradhAna sampAdaka DA. sAgaramala jaina naMdanavana DA. ena. ela. jaina ke lekhoM kA saMgraha sampAdaka DA0 zrIprakAza pANDeya sahAyaka nidezaka pArzvanAtha vidyApITha, vArANasI mukhya sampAdaka DA. esa. sI. laharI sevAnivRtta. mukhya cikitsAdhikArI evaM sivila sarjana ma.pra. svAsthya sevAyeM, bhopAla pArzvanAtha vidyApITha, vArANasI jaina kendra, rIvA (bhArata)

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pA va nA tha vi dyA pI Tha kra mAM ka : 147 naMdanavana (DA. ena.ela. jaina ke lekhoM kA saMgraha) sampAdaka DA. zrIprakAza pANDeya DA. esa. sI. laharI (c) pArzvanAtha vidyApITha, . jaina senTara, rIvA-486001 prathama saMskaraNa : prathama, 2005 ISBN : 81-86715-800 : ru. 500.00 US $25.00 mUlya pArzvanAtha vidyApITha, AI. TI. AI., roDa, karauMdI, vArANasI-221005 ke lie pro. sAgaramala jaina evaM jaina senTara, rIvA-486001 ke lie DA. nandalAla jaina dvArA prakAzita, akSara sajjA dvArA- smArTa prosesiMgasa, rIvA-486001 evaM eDa vijana, vArANasI, vardhamAna mudraNAlaya, vArANasI-221010 dvArA mudrit|

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Dedicated To My Parents and BrsKihama Jain (hetter halp My Bons, daughters and in-laws who internally encouraged and externally prompted mo for this collection Nelain

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PUBLISHER'S NOTE Jainism is one of the oldest indigenous religions of the world. It has immensely contributed to the fields of philosophy and various branches of science. It had a scientific attitude from the early times as is clear from its early literature and texts on logic. That is why it has earned a scholastic credit among the contemporary periods. Dr N. L. Jain is one of the renowned Jaina scholars. He has not only presented the Jaina concepts in scientific and analytical way but also has added new dimensions in order to make it better comprehensible. He has not only the past in mind, but has present as well as the future too. Besides, he has interest in a variety of fields to his hobby and accordingly he has written many articles, some of which have been included in this collection. However, the opinions expressed by him in this collection do not represent the opinions of the Vidyapeeth. The responsibility of the facts, figures and expression given in the articles lies with him. It is a matter of immense pleasure for our Institution that Dr. Jain offered us the publication of his selected collection of writings in the form of Nandanavana (Gladdening Forest). He has been very kind to us for entrusting many of his books to Vidyapeeth for publication. We are pleased to publish his fifth book. We hope that the collection will - be enjoyable and useful for all the categories of the reader. We record our sincere thanks to Prof. Maheshwari Prasad, Director and Dr. Shriprakash Pandey, Asst. Director and Editor of the book for taking pain in its publication. We are also thankful to Dr. S.C. Lahri, Chief Editor and Dr. Vijay Kumar, Publication officer at Vidyapeeth for editing and managing its excellent printing through the press respectively. The Institution is thankful to those who have financially supported this publication. Sagarmal Jain Secretary Parswanatha Vidyapitha

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PREFACE My children celebrated the golden jubilee of my marriage in 2002. I felt that a scholar should celebrate it literarily. This led to the nucleation of the collection of these writings. Many of my friends and children concurred with this idea. Later, the appearance of some publications of this nature (of course, on specific occasion) concretized it. They are designated as writings as they include not only my academic papers but also those papers published or otherwise, in Indian as well as foreign journals, but also write-ups on some subjects of general interest to me with a specific bent of mind. Most of the papers and articles have been written out of my academic hobby, many of which later became presentations or invited papers. There are 196 papers and articles and 32 books written by me covering 20 topics related with Jainology and other subjects. They cover ten times the pages of this book. They are listed in appendices. The 44 writings presented here are representative ones covering 14 major topics involving religion to science, Indian to foreign and biography to autobiography with a specific scientific and analytical bias (containing graphs and tables for illustration). They were written at different periods varying in between 1966 to 2004. Their contents should, therefore, be taken with respect to their times of write-up. Their contents might have improved due to later researches. These articles were written and are collected in both the languages - Hindi and English. However, the subject matter in them has been selected with a view not to repeat a similar topic in other section. All these papers/articles form three categories: (i) Presented in National and International seminars 25% (ii) Published in Indian and foreign journals and magazines 45% (iii) Unpublished papers/articles 30% The articles published in many felicitation volumes have not been included here. Of course, there are three articles forming part of some books. The papers on different aspects of Jainology have an analytical and modernized approach in tune with the current scientific age. Many of them will seem not to be in tune with traditional style, but

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(ix) they might encourage the reader for serious thinking. Many of the thoughts presented in many articles should be taken as an annexe to the scriptural contents to make them tuned and improve their intellectual digestibility. The articles on other subjects (about 8%) connote my variety of writings. However, they also have the same objective of encouraging newer lines for academics or popular themes. Their comparative lightness will serve as salt in the pudding making it more relishing. In the end, I must express my gratefulness to publishers of my papers and articles in their journals, magazines and newspapers, which are reproduced in this book to continue my literary hobby. The editors, Dr. Shriprakash Pandey and Dr S. C. Lahri M.S. have done commendable task of arranging the articles in different sections and going through them. They deserve my special thanks. How can I forget to offer my thanks to many advisers concurring with the idea of this publication and its materialization. My thanks are also due to publisher-Parshwanath Vidyapeeth and its officers involving Prof. Sagarmal Jain, Secretary, Prof. Maheshwari Prasad, Director and the publication officer Dr. Vijay Kumar. I offer my blessings to my children, Dr. Amitabh Kumar, M.D., Dr. Amit Armstrong, Ph.D. (U.S.A), Shri Abhinaya Armstrong, M. Tech. (U.S.A), Dr. Kalpana Jain, M.D., Dr. Karuna Jain (I.I.T., Mumbai) and Dr. Ambar Jain (U.S.A) who have rendered all kinds of support including the financial one without which this adventure could not be materialized. Dr. D. K. Jain, M.S., Dr Shrish and Dr Avinash (U.S.A) also deserve my thanks. Lastly, I am highly grateful to my wife, Mrs. Kshama Jain and my daughter-in-law Dr. Mrs. Madhu Jain M.D. for their regular and affectionate prompting for completion of this project. Mahavira Jayanti, 2005 Dr. N.L. Jain

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PROLOGUE The lexicographer Apte indicates many meanings of the Sanskrit word 'Vana' (forest) - a forest with trees; cluster of lotus flowers, residence, fountain and water spring. The term also gets associated with varied kinds of grains, cattle and birds and sylvan deity. All this indicates the variety and utility of the term. The groves, parks, gardens and orchards-all are the minified forests. In early days, all the villages and cities were surrounded with forests, which made them mindpleasing or to say otherwise, villages and cities were in forests. In general, the forests have two varieties: (i) natural and (ii) human-created. The beauty, splendors and diversity of natural forests is extra-ordinary. They serve as ideal places for spiritual accomplishments. The human-created forests are like minified forests. They cause rains, bear rains and maintain the atmosphere equilibrated. The Jaina tradition has a natural three-tier universe. Its vast middle universe has a high mountain-called Sumeru in its centre. There are four grand forests on it at its different strata of heights named as : (1) Bhadra-sala: Sacred forest (2) Nandana, 500 Y above (1): Gladdening forest, Elysium (3) Saumanasa, 36000 Y below (4) or 61500 Y above (2) :. Benevolent forest full of flowers, and (4) Panduka on the top: Pale-white forest. Their names themselves indicate their splendor, specificity and beauty. As per scriptures, there are mini-forests in them too. They have many fragrant trees, lovely birds like peacock and cuckoo, four palatial buildings, Jina temples, arches, altars, oblong reservoirs of water and summits - one each in four directions. All these make these forests as highly mind-pleasing and propitious. This has led them to be called as garden of Indra or heaven themselves-Elysium. It is due to them that yogis and meditators become forest-residing. Their calm atmosphere promotes physical and mental equilibrium and increase in internal energy. Many venerable men like Rama, Mahavira, Buddha etc. are the products of these forests.

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(xi) Like the natural forests, the creative litterateurs and literatureloving people have also their personal or community forests. They are the libraries, which we can be addressed as literary forests. The literature of different languages there is akin to literary mini forests. They have knowledge-promoting trees in the form of different subjects. All the literature worshippers and visitors are its birds. They are also called the temple of learning, which have large palatial buildings. The literary forests are established in them. The almiras of books of different subjects are the altars of these temples. Though there is no greenery, (of course, it surrounds them), but their internal variety is highly mind-pleasing, serving intellectual growth. These are the Nandana forests for literary and even common people, which expand the areas of learnings and knowledge with enlightenment throughout. They are beautiful, mind-pleasing and highly delighting for the jnana-yogis. The historical and cultural past is preserved there. The presence of many civilizations and arts is originated here. There is also a world of future imagination. That is why, they are more important than the natural forests. The middle Jaina universe indicates that Nandanavana is the second one somewhat at strata of higher level than the ground level. This 'Nandanavana' (Gladdening forest) is also a flower orchard of literary forests, at a somewhat academic level. It is quite vast. It has been arranged by Dr. N. L. Jain- the noted Jaina scholar and scientist. It has two mini gardens of Hindi and English, which have 24 subjecttrees, having about 195 branches (articles etc). It has a cluster of fifty books and booklets. The subject-trees include canons, religion, science, archeology, chemistry, travel, biography and autobiography etc. The books and booklets include original and translated books on Jainology along with a variety of subjects. The branches of articles have many categories. These have been presented separately in the appendices. It is only few important subjects (trees), books (clusters) and articles (branches) which have been selected for this multiform literary forest. Both the gardens of this 'Nandanavana' have 44 branches (articles) under fourteen subject-trees. They have presented the past along with the future. I am confident that this 'Nandanavana' will prove helpful as re-creative and augmentative in the knowledge of the readers with all

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(xii) the softness and hardness of its branches. They will serve to implant new grafts and branches after proper review of so-old scriptural Jinistic postulates. In the articles of Hindi park of this forest, the articles related with evaluation of scriptures in tune with the age; and their language have been presented along with the theories of reality, livingness, soul, nonviolence, karma, incantations, sacred and sin and their relationship with consciousness. The scientific contents, food science, and problems related with Jainism in foreign countries and problems of translation of Jaina books, travel and diary-samples are also presented. In the articles of English park of this forest, there are articles related with many aspects of Jain postulates, varied scientific contents with a 4-article variegation. This gladdening forest contains the representative material of the literary park of Dr. N. L. Jain, which has instigation for new light. An attempt has been made to present the ancient into a new form which will maintain interest in the old and actively attract towards its newer transformation in tune with age to prove the scientificity of Jainology even in the current times. I have gone through this literary forest and have fully enjoyed it. I hope it will serve as a good intellectual nourishment for all level of readers. I have been his student who taught me all the three science subjects in a year to cross the barrier for medical entrance. I will always remain his student due to his alround knowledge. It is my honour to edit his writings on various subjects for which I feel myself not very competent. However, this Elysium (Nandanavana) - a nymbh full of nards vibrates the nerve of natural nucleus of religion of rational faith, and non-violent philosophy. I am sure it will invite and inspire the budding generation in this novel approach of Jainology in a more enthusiastic way to establish its universality and scientificity. Mahavira Jayanti, 2005 Dr. S. C. Lahri

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Amukha ApTe ke anusAra; 'vana' zabda se aneka arthoM kA bodha hotA hai| vRkSa-yukta jaMgala, puSpa-guccha, nivAsa sthAna, jala-phuhAra aadi| ye artha isakI upayogitAoM para prakAza DAlate haiN| isa zabda se aneka prakAra ke dhAnya, phala-phUla, pazu-pakSI, aura devI-devatA bhI sahacarita hote haiN| isase inakI vividhA kA aura bhI AbhAsa hotA hai| prAcIna kAla meM grAma aura nagara vana-AcchAdita hote the aura unakI manoramatA baDhAte the| upavana, udyAna, vATikA, vagIcA Adi vanoM ke laghurUpa hI to haiM yA kahA jAye to grAma-nagara vanoM meM hI basate the| ye vana mukhyataH do prakAra ke hote haiM : (1) prAkRtika (2) maanv-nirmit| prAkRtika vanoM kI suSamA aura vividhatA nirAlI hotI hai| ye adhyAtma patha ke pathikoM ke liye Adarza sthAna hote haiN| mAnava-nirmita vana upavana ke samAna hote haiN| ye varSAkArI, varSAdhArI evaM vAtAvaraNa ko saMtulita banAye rakhate haiN| jaina paramparA ke tristarIya prAkRtika vizva ke madhyabhAga meM vidyamAna vizAla madhya loka ke madhya meM eka uttuMgakAya sumeru parvata hai| isakI vibhinna UMcAiyoM para cAra vana haiM : (1) bhadrazAla : pavitra vana (2) naMdana vana : (1) se 500 Y UMcAI para, indravana, svarga (3) saumanasa : (2) se 61,500 Y Upara, (4) se 36000 Y nIce, hitakArI vana, kamalayukta vana (4) pAMDuka vana : sumeru zikhara para, pIta-zukla vn| _inake nAma se hI inake manorama rUpa aura sauMdarya kA AbhAsa hotA hai| zAstrIya vivaraNoM ke anusAra, inameM laghuvana yA upavana hote haiM, nAgakezara ke samAna aneka sugaMdhita vRkSa, mora aura koyala ke samAna pakSI, cAro dizAoM meM cAra prAsAda, cAro dizAoM meM cAra jinamaMdira, toraNa-dvAra, jala-vApiyAM, vedikAyeM evaM zikhara hote haiN| ina sabhI ke kAraNa ina vanoM meM manohAritA, evaM prasAda-guNakatA AtI hai| yogI aura dhyAnI isIliye vanavAsI ho jAte haiN| zAnta vAtAvaraNa zArIrika evaM mAnasika saMtulana banAye rakhane tathA Antarika UrjA ke saMvardhana meM sahAyaka hotA hai| bhUtakAla meM vanavAsI rAma, mahAvIra, buddha Adi ke samAna yogiyoM ne hI bhagavAna kI saMjJA pAI hai| - prAkRtika vanoM ke samAna sAhitya-premiyoM evaM sAhitya-sraSTAoM ke bhI vyaktigata yA sAmudAyika vana hote haiN| inheM pustakAgAra, pustaka maMdira yA

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(xiv) pustakAlaya kahate haiN| inameM vibhinna bhASAoM kA sAhitya upavana ke anurUpa hotA hai, vibhinna viSayarUpI manoraMjaka evaM, jJAnavardhaka vRkSa hote haiM, inameM vibhinna koTi ke sAhityArAdhakarUpI pakSI hote haiN| ye vidyAmaMdira kahalAte haiM jinake vizAla prAsAda-bhavana hote haiN| vastutaH prAkRtika vanoM ke viparyAsa meM, ina prAsAdoM meM hI sAhityika vana pratiSThita rahate haiN| vibhinna viSayoM kI pustakoM kI AlamAriyAM maMdira kI vediyoM ke samakakSa hotI haiN| yahAM bAhya harItimA to nagaNya hotI hai, para inakI aMtaraMga vividhA atyanta jJAnavardhaka evaM manohArI hotI hai| sAhitya-rucikoM ke liye ye vidyAmaMdira hI naMdanavana haiM jo vidyA evaM jJAna ke kSetroM ko vistArita kara unakA prakAza phailAte haiN| ye prAkRtika vanoM ke samAna hI manorama, manohArI evaM jJAnayogiyoM ke liye AnaMdakArI hote haiN| inameM itihAsa evaM saMskRti kA bhUtakAla saMrakSita rahatA hai, vividha sabhyatAoM evaM kalAoM kA vartamAna upanIta rahatA hai aura bhaviSya kI kalpanAoM kA saMsAra pAyA jAtA hai| phalataH ye Rtu-parivartanI prAkRtika vanoM evaM upavanoM se adhika mahattvapUrNa hote haiN| jainoM ke madhyaloka ke vivaraNa se saMketa milatA hai ki sumeru parvata para sthita 'naMdanavana' dUsarA vana hai jo bhUmitala se kucha UparI tala para pratiSThita haiN| vastutaH yaha 'naMdanavana' sAhityika vana kI hI eka vATikA hai| ise DA. naMdalAla jaina- vizruta jainavidyAmanISI evaM vaijJAnika ne kiMcit uccatara stara para saMjoyA hai| yaha bahuta vizAla hai| isakI hindI aura aMgrejI kI upa-vATikAoM meM caubIsa prakAra ke viSaya-vRkSa haiM jinameM 195 zIrSaka-TahaniyAM haiM aura lagabhaga 50 pustaka-pustikA-guccha haiN| viSaya-vRkSoM ke antargata Agama, dharma, vijJAna, purAtattva, rasAyana, yAtrA, tathA jIvanI va AtmakathAyeM Adi samAhita haiN| pustaka-pustikAoM ke antargata jaina vidyA kI maulika tathA anudita pustakeM aura vividha koTi kI sAmagrI samAhita hai| lekha rUpI TahaniyoM kI aneka koTiyAM haiN| inakA vivaraNa pRthaka se diyA gayA hai| isa bahurUpiNI vATikA ke kucha pramukha vRkSoM (viSaya), gucchoM (pustaka) va TahaniyoM (lekha) ko prastuta 'nandanavana' meM saMjoyA gayA hai| . 'nandanavana' ke donoM udyAnoM meM caudaha viSaya-vRkSoM se 44 TahaniyAM saMkalita kI gaI haiN| inameM bhUtakAla se lekara bhaviSya kAla ke rUpa diye gaye haiN| mujhe vizvAsa hai ki ye apanI komalatA evaM kaThoratA ke sAtha manoraMjana evaM jJAnavardhana meM sahAyaka hoNgii| ye jaina dharma ke mAnyatArUpI vRkSoM kI khara-patavAra kA AloDana kara unameM kalameM aura naI TahaniyAM ropita karane kA kAma kreNgii| ye kucha sthAnoM para bIjAropaNa ke samAna siddha hoNgii| 'nandanavana' ke hindI, udyAna ke nau khaMDoM ke 24 lekhoM meM AgamoM kI yugAnukUla mUlyAMkanIyatA evaM bhASA se sambandhita lekha, jaina siddhAnta ke

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(xv) mUlAdhAra ke rUpa meM dravyavAda, jIvavAda, AtmavAda, ahiMsAvAda, karmavAda, dhyAna, maMtra, puNya-pApa evaM caitanya se sambandhita lekha, jaina AhAra-zAstra, itihAsa evaM jIvanI, anuvAda kI samasyAyeM, videzoM me dharma-pracAra-prasAra, grantha-samIkSAyeM, jaina dharma kI vaijJAnikatA, yAtrA se sambandhita aneka lekha tathA dainandinI ke do uddharaNa samAhita haiN| isake aMgrejI udyAna ke pAMca khaMDoM ke 20 lekhoM meM jaina siddhAntoM ke vividha pakSoM, jaina zAstroM meM varNita vijJAna kI vividha zAkhAyeM evaM caturlekhI vividhA samAhita hai| yaha sAmagrI DA. jaina kI sAhitya-vATikA kI pratinidhi sAmagrI hai jisameM navonmeSa kI preraNA hai| isameM prAcInatA ko navIna evaM vaijJAnika rUpa meM prastuta karane kA prayAsa kiyA gayA hai jo Adhunika yuga meM prAcInatA ke prati ruci banAye rakhegA aura usake navIna evaM yugAnukUla rUpAMtaraNa kI ora sakriya rUpa se AkarSita karegA, jisase vartamAna meM bhI jaina vidyA kI vaijJAnikatA pratiSThita kI jA ske| vAstava meM maiM DA. ena. ela. jaina kA ziSya rahA huuN| unhoMne mujhe eka varSa meM vijJAna viSayoM ke kAleja stara kI zikSA dI thI jisase maiM cikitsA vijJAna kA vidyArthI bana skaa| maiM sadaiva hI unakA ziSya rhuuNgaa| kyoMki unakA jJAna atyaMta vyApaka hai ziSya kA zikSaka ke prati karttavya kA nirvahana evaM satat zikSaNa hI mujhe sampAdana kA kArya karane meM saMbala de sakA jo unake prAmANikatA se paripUrNa vibhinna viSayoM ko unakI vibhinna pustaka-pustikAoM evaM lekhoM se saMkalita kara skaa| yaha ziSya kA guru ke prati kRtajJatA jJApana hai| __ anta meM, maiM yaha kaha sakatA hUM ki 'nandavana' dharma evaM darzana ko vaijJAnika paTala para huI upalabdhiyoM ke AsvAdana dvArA naye adhyetAoM ko anveSaNa ke liye prerita kregaa| mahAvIra jayaMtI 2005 DA. zikhara caMdra laharI

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vi vii viii xiii xvi CONTENTS Dedication Publisher's Note Preface Prologue (English) Prologue (Hindi) Contents English Section Chapter Principles of Jainism Definition of Religion and Jainism 2. Science and Religion: Conflict and Convergence Theory of Relativity and Relativism Mathematical Formulary of Jinistic Precepts Some Thoughts on Changes in Order of Some Jaina Chains of Concepts and Practices Tirthankaravada of Jainas Jaina Theory of Karma and Current Scientific Views Anekantavada and Conflict Resolution 7. Lain 88 109 124 138 148 168 Different Sciences in Jaina Texts 9. Concept of Sunya (Zero) in Jaina Canons 10. Early Concepts of Chemistry in Jaina Canons 11. Studies on Biology in Tattvartha Sutra 12. Properties of Matter in Jaina Canons 13. Technical Sciences in Jaina Canons 14. Mathematical Expositions of Virasena (Early Ninth century) in Dhavala Commentary 15. Medical Sciences in Jaina Canons 16. Peace through Meditation: Medical Aspects 182 193 214 240 Miscellany 17. Rightful Exposition of Jainism in the West 18. Jaina Scholarship: Growth or Decline 250 260 Biography 19. A Missionary Reformer: Br. Shital Prasad Ji 264 Autobiography 20. Let All Enjoy Welfare (Auto-biography of Mahavira) 272

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adhyAya 1. hindI khaMDa jaina zodha jaina vidyAoM meM zodha ( 1983 - 1993 ) : eka sarvekSaNa Agama 2. Agamika granthoM kI prAmANikatA kA mUlyAMkana 3. Agamika mAnyatAoM kA yugAnukUlana digambara Agamatulya granthoM kI bhASA : sampAdana aura saMzodhana kI vivecanA jainadharma aura siddhAnta 4. jIva kI paribhASA aura akalaMka jIvoM kI caitanya koTi 5. 6. 7. 8. 9. 10. hiMsA kA samudra : ahiMsA kI nAva 1 pa. karmavAda kA vaijJAnika pakSa jainadharma aura vijJAna puNya aura pApa kA sambandha AtmA aura punarjanma maMtra kI sAdhakatA : eka tulanAtmaka vizleSaNa 12. avagrahehAvAyadhAraNA 1 13. vanaspati aura jaina AhAra zAstra 44. jaina zAstroM meM bhakSyAbhakSya vicAra 15. paryAvaraNa aura AhAra saMyama anuvAda 16. a-lalita jaina sAhitya kA anuvAda : kucha samasyAyeM 17. ajJAna ke upAzraya meM videzoM meM jainadharma saMvardhana 18. videzoM meM dharma pracAra-prasAra kI yojanA 19. videzoM meM jaina dharma kA saMprasAraNa 20. jaina vidyA saMvardhana meM videzI vidvAnoM kA yogadAna samIkSA 21. harivaMzapurANa meM vidyAoM ke vividha rUpa yAtrA 22. bambaI aura landana (bhArata aura briTena ke darpaNa) dainaMdinI 23. a. mahAvIra jayantI para vicAra 1952 ba. dharma aura vyavahAra, 1963 pariziSTa 1-5 279 290 303 314 331 342 347 351 356 369 403 417 424 445 474 489 494 499 502 508 523 534 546 548 551

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NANDANAVANA ENGLISH SECTION

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DEFINITION OF RELIGION AND JAINISM* Hue Shermann' writes that the 'virus' of problems infected the men since the days of materialization of the divine will of "I am alone, let me be many" and the origination of the world. This virus has taken many forms and there is no limit about its complexity. How best it could have been that man might have remained alone and single. His world itself became a problem for him. Chapter - 1 The problem has many facets, physical, psychological, social and modern. In fact, religion is the only cure of these problems. The scientists presume that the world is with beginning and without the end and gradually developing. Their opinion is in contrast with that of the religionists. There are many such differing points of view with the scientists. However, with the development of the creation and man, he lost the freedom of being alone and, thus, originated the idea about social and personal duties and obligations. This was the origin of religion. Despite the enquirer's attitude of pantheism of Vedic age, the Sutrakrtanga mentions indirectly that religiosity develops due to the ignorance and fear for sins, etc. The same fact presented by the intellectuals today by interpolatary technique. The Bible also indicates the origin of religion due to plucking the fruits of the tree of ignorance. According of Jainism, the world is a never-ending cycle of creation and destruction. Every destruction-period follows a creationperiod where many types of living beings come into existence. This state also leads towards the idea of self-protection and alien welfare' One's activity towards this objective is also called religion. With the Originally published in `Nirgrantha`, Ahmedabad (India), Vol. 2, 1996, p. 92-100.

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(2) : Nandanavana development of human race, villages and towns, cities and countries were gradually developed. This led progressively to better crystallization of concepts of function and duties of men, leading as it did to newer and modified definitions of religion. Period of Definitions of Religion The Uttaradhyayana* mentions that Lord Rsabhadeva was the first (teacher) to promulgate religion. Since then, the history of religions indicates that the definition of religion has passed through many epochs, out of which the following four are important: 1. Pantheonic and Ritualistic age 2. Intellectualistic age 3. Devotionalistic age and 4. Modern scientific age. It is an observable fact of history that the ritualistic and devotionalistic periods have shown status-quoism while the other two ages have been able to contribute globally to the growth and extension of knowledge and culture. The nature of these epochs indicates that the human tendencies have been as dynamic as the world itself. Meaning of the word 'Dharma' (Religion) and its definition The Sanskrit term 'dharma' is generally translated as "religion'in English. Though this term does not seem to represent the whole essence of dharma' according to some scholars, it has none the less gained currency. Apte has given 17 meanings to the word 'dharma'. Nevertheless, the term has become mostly conventional to have a specified meaning representing a set of good actions, behaviours, conducts, tendencies, intentions, and sacred activities. The resultants of these processes are also termed as religion, on the basis of formalisation of cause-effect relationship. Thus, there might not be any living being who does not possess a religion. At least, he holds an idea of 'let me be happy.' He might be thinking about the 'welfare of all' while being at a little developed state of his consciousness. That is why, the author of the Sutrakrtanga has said, "Religion is the welfare of the public." Every individual tries to increase his happiness like a tradesman does for his wealth. It may, however, be possible that the definition of happiness may be different for different people. Some may go for worldly happiness; others may go for inner or psychical

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Definition of Religion and Jainism : (3) happiness. This definitional difference has also led to defining religion differently in different periods. However, as is seen currently, the individualistic trend of religion is developing into public-oriented religion. The definition of religion as found in the Jaina canon and canonlike texts are given in Table 1. It also includes derivative, Encyclopaedia Britannica', and some non-Jaina philosophical definitions. These can be classified into four categories, nearly equivalent to four definitional periods as above and as shown below. Table 1 : Definitions of Religion in Canons and Canon-like Texts No. Author Text 1. Sudharma Svami Acaranga 2. Sudharma Svari Acaranga 3. 4. Sudharma Svami Sutrakrtanga Sudharma Svami Sutrakstanga Definition Ayare dhamme (Conduct is Religion) Samiyaye dhamme ayariyehim Pavedite Dukkh-kkhayantthaye Dhamme Bhasejja dhammam hitayam payanam Savvajivarakkhanadayatthaye pavayanam bhagavaya sukahiyam Religion involves physical prosperity and welfare of all the living. Savva-payanukanpi dhamme thie Religion is keeper/Protector. Dhammo mangala-mukkittham 5. Sudharma Svami Prasnavyakarana 6. Sudharma Svami Uttaradhyayana Carittam khalu dhammo 7. Sudharma Svami Sutrakstanga 8. Sudharma Svami Uttaradhyayana 9. Acarya Dasavaikalika Sayyambhava 10. Acarya Pravacanasara Kundakunda 11. Acarya Bodha Pahudaka Kundakunda 12. Samantabhadra Ratnakarandaka Sravakacara 13. Acarya Sarvarthasiddhi Pujyapada 14. Bhatta Akalanka Rajavartika 2 Dhammo daya-visuddho Sansaraduhkhtah satvan yo Dharatityuttame Sukhe Iste sthane dhatte, sa dharmah 15. Svamikumara 16. Svamikumara Kartikeyanupreksa Kartikeyanupreksa Sutrakstanga-curni Surendra-Narendra-Munindradirupe iste sthane dhatte sa dharmah Jivanam rakkhanam dhammo Vatthu Sahavo Dhammo Dharmo Abhyudayaninsreyasikam Sukhkaranam ityarthah 17.

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(4) : Nandanavana 18. Rajmalla Pancadhyayi Nicaih padaducsaih pade dharati 19. Rajmalla Pancadhyayi Sruta-caritra-rupam va dharmah 20. Rajmalla Pancadhyayi Atma-visuddhi-sadhanam dharmah 21. Rajmalla Pancadhyayi Ananta-catustaya-prapti-sadhanam dharmah Derivative meanings 22. Rajmalla Root 'dhr Dharanat Dharman-ityahuh 23. Religion-relegere Socialisation, co-ordination Ency. Britannica Co-ordinated set of behaviours for the welfare of the society Meanings Under Different Systems 25. Maharsi Kanada Vaisesika Sutra Yato abhyudaya-ninsreyas-siddhih 26. Purva-Mimamsa Sad-darsana Performaical Vedic, proclamations Samuccaya 27. Samkhya Samkhyakarika Dukkha-trayabhighatke Dharmah Canonical Period The Jaina canonical works have an important place in post-Vedic and post-Upanisadic literature. Looking into their definition of religion, it is noticed that they are inclined more towards conduct that was the welfare of public and society as is also expressed in pre-Jaina systems. Their expressions do not have high inclination on individual or self. Their definitions are aimed at universal welfare rather than self-welfare alone. An ideology of compassion and protection of all living beings is advocated by them. This ideal is developed out of 'good or right' conduct. Its definition involves the societal instinct of the religion. It should not be taken to mean that this general definition has negligible place for the individual. Of course, it is not as important as it was in the later periods. Jaina system has always been against ritualism. That is why; it has devised conduct-based principles of non-violence, equality, restraint, and austerities in contrast with ritualistic Mimarsakas. The duties of the votaries and ascetics have been propounded. Kundakunda also follows this concept. The canonical age has seeds of philosophy and logic. This has, however, a clear bent towards the common man's welfare. Philosophical Age With the passage of time, every philosophic or behavioural system develops a tendency towards status-quoism, inertia and

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Definition of Religion and Jainism : (5) denaturation. Though the canonical age gave a new turn to ritualistic religion, it was modified and nurtured properly only in the philosophical age. This age created the concepts of heavens, salvation, and the concept of soul different from body. This age also supported the processes of austerities and meditation based on individualistic purification. Besides, many intellectualistic concepts like theory of knowledge and ford-builderism etc. were also developed. This age gave a little more general definition of religion. It was somewhat sided more with individualistic welfare along with social welfare. The author of the Sutrakrtanga-curni indicated the worldly as well as otherworldly prosperity as the form of religion like the Vaisesika". The great scholar-philosopher Samantabhadra also defined religion as one, which raises one to the position of highest bliss from the worldly displeasures. Pujyapada Devanandi and Akalanka also defined religion as that which leads one to the cherished position". Though Pujyapada kept silence over the mention of these positions, Akalanka pointed them out clearly in classificatory terms of heavenly deities, earthly kings, and ascetics. He, however, did not mention the position of salvation in this context12. The philosophic age opened new vistas of knowledge. It is credited for moulding the human mind towards scientificity and logicism in addition to authoritarianism in the field of visible and invisible world. Devotional Age The intellectualism of philosophic age was not suitable to the psychology of laymen. It was too complex for them. In fact, the period posed a problem of even preserving the institution of religion as the country's political situation also took an unfavourable turn at this time. There could be no question of modifying it. This led to the concept of devotionalism and practice. Though this trend existed and has been noted in earlier times, it could not be popularised until this age. This resulted in the importance of spiritualism or inner soul and individualistic pleasure or bliss. Various forms of devotion (incantations, hymns, etc.) were developed. This period continued for about 1000 years when people had to become more religionpreservers and individualistic towards physical or spiritual progress. This resulted in an individualistic mind leading to a large contraction in scientific outlook. The social-welfaristic religion of canonical age

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(6) : Nandanavana was converted into an individualistic base. To assume religion in this way would be called a contracted definition rather than a general one. The definition took forms like: 1. A means for purification of soul (life?) 2. A means for attaining four qualitative infinities (of knowledge, conation, energy and bliss). 3. A means to learn the nature of self and non-self 4. As nature of self and non-self itself. These definitions led the religion to be purely introspective. The common man enjoyed this definition as the qualities of soul and pleasures of other world were described in mystically indescribable way. Man became habituated to wander in an ideal world through religion. This led him to live in this world with specific indifference with an attitude of "No harm could come to me, whosoever be the ruler." Different forms of devotion turned him away from the actual realities. The individual became past-oriented and futuristic"). He tended to overlook the present. As a result, society began to lag behind in the running with the world. The progress earned during the philosophic age was largely lost. Frustrated people could neither earn physical prosperity nor spiritual bliss. Modern Age This age may be said to begin with the progress of science or industrial revolution. In this age, one could learn about the vastness of human world on the one hand, and on the other hand one could also realize the universal sameness of human tendencies despite differences in language, climate, and other factors. The multireligionist Indian mind learnt about the fundamental principles of many other religions and sects. The scientific mind could observe that various religions have many basic similarities; their many differences are only external. The world is gradually converging into a human family due to facilities of transport, communications, publications, and propagation. There has been a phenomenal increase in the feeling of universal brotherhood and socialistic welfare. Many national and international organizations have started working in these directions. That is why the definition of religion has again gone multidimensional in this age.

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Definition of Religion and Jainism : (7) Many earlier dictionaries mentioned religion as a term indicating faith in God. This meaning has changed. There may be, like Jainism and Buddhism, Godless religions too. The scholars have guessed about the primal circumstances under which religion or its concepts were developed. Now, the derivative meaning of the term is being expanded with reference to modern context. The grammatically formed Sanskrit term Dharma (or religion) is being redefined as carrier of society or public welfare or 'welfare activity or activator itself. "The English synonym religion (of Greek origin) is now defined as 'combination or socialisation' and 'as a set of behaviours leading to those processes.' Thus, the basic concept regarding religion in east and west has gone nearly equivalent. Not only that, the current definition seems turned towards canonical one leading to the guess that the Jaina canonists were also modernists or scientists, a great credit for them. According to the new-age thinking, the religion originated because of immense desire for socialization. co-ordination and unification among human beings. The above definition satisfies this objective. Moreover, this also overlooks the superhuman element in religion and it is thus acceptable to theists and atheists alike. It has no place for sectarianism, conservatism, and terrific activism. In early days, the concept of coordinated form of religion was taken as a form of belief and stability. Four factors are mentioned for the success of any belief system: (a) concept of psychological protection through superhuman element; (b) conception about ideal life and social structure; (c) development of innate nature towards ethical duties; and (d) feeling of inner energy'. The belief is said to be a definite process or knowledge, which is a long-timed activity. In fact, the belief nurtures the religious attitude. The past has shown that the inertia of belief has generated obstructions to proper progress" However, the scientific age has a liking towards right, rational, and dynamic belief. The current age has given sufficient universality to this definition of religion. Its sphere has involved the nations and the world as a whole besides the individual and society. This has become more public welfare-oriented in terms of its ten forms as stated in the Sthananga". Thus, religion cannot be qualified with any adjective. The religious behaviour increases the auspicity of physical, psychological, social, philosophical, and spiritual aspects of human

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(8) : Nandanavana kind. This regulates the animal instincts in man. This serves as a panaceas medicine or chemical oxygen for the overall welfare. The scriptures have illustrated the functions of religion in terms of similies like island, river, gem, chariot, garden, elixir, lion, axle, and refuge. Religion has become an art of living in scientific age. This is a nonviolent process of increasing the amount of happiness in the world. This is a purifier of body and mind and promoter of inner energy. This form of religion is more generalized form of Jaina canonical definition in terms of religion is for compassion, protection of all living beings in the world'. The thinkers have removed some of the deficiencies in earlier definition. Now, this involves Samantabhadra's definition of a three-fold system of right faith, knowledge, and conduct with knowledge being placed in the middle, as a threshold lamp without which neither faith may be right nor conduct may be proper. Jainism: A Scientific Religion The scientific mind has struck the inertial mind of man. Jainism has been atheist from the very beginning. Hence, it should not be a surprise if it is scientific. Science has served as catalytic force in maintaining the knowledge research-oriented, ordered, and progressive. It is based on observation, analysis, and inference. The Jaina scholars also point out the same processes. In fact, man starts his physical life first by observing external world at the opening of his eye. He is scientist at the first place. He becomes religious later through observation in the inner world. Of course, religiosity has a place for intuitive knowledge, which is now taken as reliable in many spheres by the scientific community in general". The early Jaina scriptures have taught men to awaken the religious predilection by becoming a scientist. The author of the Acaranga" was a great scientist. He pointed out that what he was writing was observed, experienced, well thought, and scriptured. The desire of enquiry is the mother of knowledge. The truth must be examined by intellect and wisdom. The man of intuition does not require sermons. Kundakunda" even goes further to tell that scholars should correct the inconsistency in his statements. Samantabhadra?" also points out that only those scriptures are authentic which are irrefutable and consistent perceptionally or inferentially. He is the

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Definition of Religion and Jainism : (9) vocal supporter of examination-based learning. He wrote a series of treatises of critique type. In the age of logic, the physical phenomena were examined by logical observation and intelligence. That is why, many Jaina logic treatises have several chapters on topics related with physical world like sound, mattergy, etc. Hemacandra was also favouring the examination-based as one of the characteristics of the scriptures. 21 It seems that Jaina scholars must have been aware of many flaws in scriptural knowledge like non-truthfulness, inconsistence, tautology, confusion, controversy, and sensory incapacity as experienced by the Vaisesikas. That is why the author of the Vivekacudamani, Sagaradharmamrta, and the Pravacana-saroddhara have cautioned to use intellect and wisdom for scriptural studies22. These opinions encourage scientific attitude regarding scriptural concepts and practices. How and when these directive principles got overlooked by religious scholars and commentators leading to dimlighting the ever-shining torch of knowledge? The current age is not interested to accept the canonical contradictory opinions in the absence of omniscients23. The man of today demands to examine the canonical contents with reference to growing knowledge in the related fields. The validity of contents will strengthen our faith in canons. Not only this, Dixit has cited many examples to show that many concepts have developed gradually and a historical perspective must also be considered for evaluation24. The scientific age requires to present the religious and philosophical tenets in scientific language. The statistics-based Jaina conceptology by Mardia and some mathematical formula-based description by Jain seem to be pointers in this direction. It is also a pleasure to learn that, whereas scientific community is concurring with many scriptural contents qualitatively, others are being modified as per needs of the current age. For example, meditation is now going to be a laymen's affair, which was earlier associated with asceticism. The foreign-going Jaina monks have glorified Jainism through this method only. The scripturally allowed examination-trend leads one to conclude scientificity and modernity of Jaina religion. This becomes quite explicit when one looks at its principles of physical and psychological improvement like karma theory, polyviewism, non-violence and equitable distribution. 26 25

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(10) : Nandanavana Qualified Religion: Practical Religion Different religions of the world are identified by their specific names. Their number has led to complexity for human beings. They represent different systems with a common object of human welfare. They have developed at different places and times. A majority of them are named after their propounder. However, there are others, which are named on the basis of their specificities and objectives. The east has been worshipper of qualities. The current age requires quality-based religions. These should be cultivated and practiced at individual and social level. On this score, too, Jainism is an ideal religion. It aims at winning over the inner and outer enemies. Moreover, it also has a lesser feeling of supremacy and inertial trend in comparison to individual-qualified religions. When the term 'religion' is qualified with a prefix, it takes the shape of a group, community, sect, or an institution. It turns into a way of practice and thinking at things rather than being ideal. The ideal is always boundary-less while the real or practical has boundaries and controls. It cultivates an age of independent existence. The real religion nurtures directly or indirectly some innate desires and tendencies such as ambition, identity, and ego, l-ism etc. In contrast, the unqualified religion teaches to subdue or zero these tendencies. The practical form indicates the path to control these trends rather than eliminate them altogether. That is why it involves devotion, compassion, charity, daily essentials, and sacred activities. This serves as a ladder towards ideal religion. At present, the qualified religions may be called practical religions. It is with respect to these religions that it is said that overall religiosity is increasing in the world, which can be verified from the following observed facts?": 1. The increase in human population in geometrical progression (in contrast to the concept of rarity of human destiny), thus, physique making karma getting better. 2. The continuous increase in longevity, which is proportional to sacredness, and, thus, longevity determining karma seems to be improving. 3. Increase in physical prosperity, comforts, and wealth, all proportional to sacredness; thus pleasure-producing karma improving

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Definition of Religion and Jainism : (11) 4. Increase in trends towards more social welfare in the world-a result again of pleasure-producing karma. 5. Discovering newer vistas of knowledge in fields of medicine, agriculture, etc. indicating reduction in knowledge-obscuring karma in general. 6. Increase in human sensitivity towards national, international, natural, or accidental calamities in the world-a sign of improved karma as in (4). 7. Political or social mutation of status-determining karma as is seen in reservation in jobs, studies, and services. 8. Increasing frequency of consecration-ceremonies, and religious rituals among Jainas in particular to earn sacredness and to forego some attachment towards wealth-indicating reduction in deluding karma. 9. Possible synthesis of living cells in laboratories, a sign of improved knowledge-obscuring karma and conation-obscuring karma too. 10. Increase in family planning methods indicating a reduction in obstructive and deluding karmas. These facts are undoubtedly increasing the overall pleasure in the world. Nevertheless, it is also clear that the individual religiosity is fast getting down. This problem has attracted the attention in our age and many positive steps are being taken to improve the situation. Per chance, Jainism visualized the above two forms of religion since the very beginning. Kundakunda became the most prominent exponent of this reality. This strengthened the relationship between the two forms. This fact has been one of the important factors in effective enlivening of Jainism even in absence of royal patronage. This point also confirms the scientific nature of this religion. Jainism: A World Religion The world has a majority of followers of propounder-qualified religions. According to them, these religions qualify to become world religion because of having (a) one founder (b) one sacred text and (c) concept of supremacy. Though Jainism does not qualify for these traditional criterias, it has a capacity on other counts like its psychological scientificity. That is why, despite its much smaller number of followers (~ 0.1% in the world), its principles have

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(12) : attracted attention of intellectuals and scholars throughout the world. Its area of influence is fast increasing. The foreign going Jaina monks have published their experiences abroad which suggest growing interest in it. This interest is turning into deeper attraction towards it because of presentating its principles in positive terms by them. It seems that this western inclination towards Jainism will strengthen the possibilities of its being a world religion in the coming centuries28. Nandanavana References Hue Shermann, Indian Theosophist, 1992, 89, 3, p. 98. Sudharma Svami: Sutrakrtanga -1, Jain Vishva Bharati, Ladnun 1994. Acarya Yativrsabha: Triloka Prajnapti-1, J.S. Sangh, Sholapur 1958, p. 346. Uttaradhyayana, Terapanthi Mahasabha, Culcutta 1967, p. 337. V.S. Apte,: Sanskrit English Dictionary, MLBD, Delhi 1986, p. 268. See Ref. 2, p. 526. V. Form (Ed.): Encyclopaedia Britannica, London 1964, p. 646. See Ref. 2, p. 51. Maharsi Kanada: Vaisesika Sutra, Caukhambha Sanskrit Series, Varanasi 1969, p. 11, 13-14. 10. Acarya Samantabhadra: Ratnkaranda-sravakacara, Prajna Prakasan, Jabalpur 1937, p. 15. 11. Acarya Pujyapada: Sarvarthasiddhi, Bharatiya Jnanapith, Delhi 1967, p. 312. 12. Bhatta Akalanka: Rajavartika-2, Ibid, 1957, p. 591. 13. Acarya Rajneesh: Search of New India (Hindi), Sadhana Books, Delhi 1979, p. 46, 67, 98, 156. 1. 2. 3. 4. 5. 6. 7. 8. 9. 14. Satyabhakta, Svami: Satyamrta-1, Satyashrama, Wardha 1941, p. 93. 15. Sudharma Svami: Sthananga, Jain Vishva Bharati, Ladnun 1976, p. 938. 16. Kit Pedler: Mind over Matter, Thomas Mathuen, London 1981. 17. Sudharma Svami: Acaranga-1, Beawar 1980, pp. 123, 143, 184. 18. See Ref. 4, p. 307-08. 19. Acarya Kundakunda: (1) Samayasara (2) Niyamasara, CJPH, Lucknow 1930, P. 4/75. 20. See Ref. 10, p. 15, 42. 21. Acarya Kundakunda: Pramanamimamsa, Tara Mudranalaya, Kashi 1986, p.2. 22. N. L. Jain: 'Science and Religion' Beccum Univ., Germany 1989, p. 212. 23. Svami Virasena: Dhavala-1, JSS Sangh, Sholapur 1985, (many topics). 24. K.K. Dixit: Jain Ontology, L. D. Institute, Ahmedabad 1971.. 25. K. V. Mardia: Scientific Foundations of Jainism, MLBD, Delhi 1990. 26. N. L. Jain: Paper read at Ahmedabad Seminar 1991. 27. N. L. Jain: Paper read at Ahmedabad Seminar 1992. 28. See also Samani, Sthitaprajna: Jain Vishva Bharati, Ladnun 40.2.1992, p. 109.

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Chapter-2 SCIENCE AND RELIGION: CONFLICT AND CONVERGENCE Religion and science are terms defying accurate definition, devoid of ten types of mistakes '. Their Latin etymology, however, gives a general and a true in essence meaning. This gives us an idea that religion originated out of man's desire to become socialized, bound or combined together through science or empirico-rational knowledge, as Chattopadhyaya supports it". The adequacy of this definition could be attained by specifying it as a vital adjustment of a set of behaviours or conducts worthy of serious concern for the ordered pleasure of individual and society". This meaning has no superhuman element and has a universal appeal for monotheists, polytheists and atheists alike. The current view about religion as a faith, belief or stability in a set of intellectual thoughts and practices has been developed through the ages. Max Mueller suggested on the basis of the Vedas, a three tier development of super humanistic concept of religion culminating in monotheism attached with elements of faith-awe and reverence. Every man lives by faith either as an individual or group. This allows for (a) feeling of a protector, (b) vision of idealism, (c) observance of morality and (d) experience on inner strength. Faith may be the surest knowledge beyond human enquiry and possibly superhumanly sanctioned. It tells us that man is the most developed living species on earth, scientifically with many animal instincts. He has an outer and inner aspect as well. The existence of the inner in man cannot be evaded by science due to its objectivity of direct intuition. The Vedantins call it 'tattvamasi' 'thou art that', is highest divine. Scholars call this aspect the science of the inner or science supreme.

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(14) Nandanavana Faith is a time taking process of finality. It has certain characteristics which shape the religious outlook a term referring to the mental make-up and activity based on definition, (1) Faith develops from the delusion of ownership and ancientlyoriginators of conservation and traditionalism. Nehru said that in all countries, man is normally conservative and he is more so in the east. (2) Conservatism breeds authority and protectionism. It does not allow doubt, curiosity, questioning or acceptance of newer thoughts, objects and actions. Status-quoism or staticism becomes the resultant attitude. The scriptures are taken as whole and final. (3) The prophetic tracing of most of the living religious of the world makes one dependant, escapist, past-oriented and conscious of incompetency of human senses and intelligence about its own extra mental creation the real truth. Man becomes dogmatic rather than pragmatic. (4) The subjugating or authoritative religion breeds upon the ignorance of man which leads him to remain poor and backward10 The results of the above religious outlook have been devastating. (1) The prophetic character of religions led to the difference of opinion regarding their nature, function and power based on emotions and intellect are unverifiable by normal means. Every exegete posed his authority leading the humanity to divide in different dogmatic followings seemingly to be contradictory to each other, resulting in crucifixion and torture of individuals (like Anaxagoras, 500 BC, Bacon, Copernicus, Galileo etc.) and religious wars (e.g. eight during 1090-1290, one during 15691609 in west)" against the so-called different creeds in the east and west, and all over the world. The state status of religion did intensify the above activities resulting in increasing the sin and sorrow in the world. The state utilized the religion for its political and selfish means. There arose a parallel religious state-like institution, more conservative in the name of propagation and protection of faiths. 11 (2) The devotional or ritual way of life ensued from super-humanistic base and dutiful path became secondary.

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Science and Religion : Conflict and Convergence : (15) (3) The human incompetency and all-inclusive scripture concept led either to suspend knowledge gaining activity or to disregard vehemently the results of such an activity on the basis of scriptural description leading to stagnation of knowledge for more than 2000 years with occasional flashes of unimpressive impact, retaining the age-old status of common man till the middle ages. Nature of Science and Scientific Outlook In general, science means knowledge and the Indians have only one Goddess, Sarasvati, representing the unity of material and spiritual knowledge. It is a pre-Christian concept since the days of Aristotle (384-322 BC). However, it is now qualified with adjectives like systematic, dynamic, fragmented, never-ending search for judgment about universal phenomena for their interpretation and development. It is said to be a major mental activity or mood like any other activities of art, religion, and philosophy, consisting of observation, classification, hypothesization, and alteration, if need be. It could be guessed, however, that man is, first a scientist and religious next as he starts his life with outer observation, the inner ones develop later. Evolutionally, intelligent and mentally alert man quickly learned the secrets of natural and astral agencies and decided to tame them for better service. He has been making successful adventures in this direction, which had a great impact on the history, civilization, and progress of mankind. The science has acquired immense knowledge without any barrier but it has limitation of means - sensual, physical and instrumental aided by tradition and previously won knowledge. It is a methodology and also a way of life applicable to the outer or inner mind without recourse to intuition or flash"?. That is why, in the old days religion, science and philosophy were nearly synonymous as according to Jainas, observation and knowledge are taken as simultaneous. 3 Thus, science and religion are sister systems - nay twin sisters according to Islam! - performing major human mental activities. Despite their common origin, it seems, they have been bred somewhat differently. The definition of science and, therefore, knowledge too, involves some characteristics, which shape the scientific outlook. Due to the ever-changing and never-ending nature of knowledge, a scientist develops an inquirer's attitude. He becomes

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(16) : Nandanavana non-dogmatic, pragmatic, adventurous, independent, futurist, devoid of delusion of tradition and faith, respectful of useful tradition and previous knowledge, enjoyer of the fruits of tree of knowledge and, thus, sufferer of sorrow and sins. This is opposed by.vested interest as Rajneesh says". This outlook has been a boon for man's material progress well known. It has shaped the life and culture of the twentieth century by providing us with the idea and means of external unification through production, industrialization and standardization of materials, equipments, transport, communications, electricalelectronic-audiovisual appliances, frozen and fast foods, medical and agricultural discoveries. It has given all types of physical and psychological comforts and strength. If the maxim is correct, he must develop a sound mind infused with ethical religious values. This type of scientific outlook is the base for universal religion, which has been denied so far. This pains Waldemar Kaempffert. Points of Conflict A comparative study of religious and scientific outlook depicts their conflicting and contradictory picture only on the surface. It was accepted up to the Middle and somewhat Modern Ages causing different types of sufferings even to those professing deep faith. The case of noted palaeontologist, Teilhard suggests the practice still continuing (1948) "7. The church controlling education forbade scientific studies and research. There seem to be two points of this conflict: (a) the concept of God and (b) scriptural authority on worldly phenomena. Scientists and parapsychologists even of today are unable either to prove or disprove the concept of God and rebirth by their methodology. They are convinced, however, that human welfare could still be done without worrying about these concepts as seen in the gospels of Mahavira and Buddha 2500 years age. Satyabhakta seems to be reasonable to suggest that the concepts were devised to psychologically mesmerize the men in specific authorities. Many scientists, however, feel and I agree with them that one may be a good scientist as well as a good believer even by accepting genuine scientific findings in part or whole".

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Science and Religion : Conflict and Convergence : (17) The scriptural authority is based on revealed truth for ethical and moral development. Their authenticity on natural phenomena has become questionable in view of their multiplicit and manipulative character and contradictory, scientifically inaccurate and obsolete descriptions as realized by the second Vatican Council and explained by M. Buchaille. Despite Radhakrisnan, Satyabhakta says that these descriptions have entered into the scriptures as, in the old days, authors were supposed to be all-knowing as Kashi Pandits in India even today for common folk. They, therefore, had to satisfy their curiosities in other matters or areas of knowledge. They could tell them what was known or could be thought by them, sometimes even to glorify themselves. Science takes these descriptions in a logical and historical perspective rather than intuitional. Revelations have been mingled in these descriptions". It may be pointed out that the religion-science conflict is limited to those fields or issues, which are found in scriptures. They include (i) de-deification of stars, (ii) helio-centricity of earth (1529), (iii) age of earth and first appearance of man, (iv) theory of evolution (1859), (v) artificial control of natural reproductivity and contraception, (vi) synthesis of genes and life in laboratories, (vii) test tube babies and children without copulation and the like. Intellectual and observational methods have yielded non-scriptural concepts about them. The punishment by religious authorities to the scientists have improved the image of science in common man's minds. Jain" has posed the question of the relevancy of religion under such conditions and he has tried to answer this by the suggestion that it will still be more than necessary to fill the vacuum created by scientific progress by shedding the man's natural courses of happiness. He will realize the inner more scientifically. The following results of the conflict are clear: (a) Charging and counter-charging are going on for centuries on both sides and this has proved confusing to the believers or religionists. The science is charged with eroding religion, materialistic, psychologically disruptive and warmongers will religion be charged with anti-scientific, too spiritualistic to give us a concept of sinful or deceptive world we live in, anti-progressive and what not. There seems to be no end until reason prevails. This has been

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(18) : Nandanavana resulting in emotionalism and violence - the anti-religious activities. (b) The scientific outlook has been continuously improving its image over traditional religious outlook in both the east and west as literacy improves. It has become increasingly dominant in our times. It is due to this that the physical sciences have outstripped biology for economic, military, and material advantage". (c) The true religiousness - faith or ethical practices - has been sliding down the scale to such an extent that it is causing considerable anxiety among all circles. The righteousness seems to have become an exception rather than a moral rule within and without. Convergence The theological scholars, philosophers, saints, scientists, and common men are disheartened at heart at the present chaotic state of affairs. They want to improve the inner for social happiness. They agree that science and religion - both are good in themselves and worth cultivation. They are complementary rather than conflicting. They appreciate science for man's material comforts and acquiring external unification by producing the energy to earn pleasures. They also realize that wars have been fought for territory, economics and even for religion, but no war has been fought for science. They also feel for the beneficial effects of religion. Radhakrishnan feels that men in authority have misused both of them for their vested interest due to their inherent ambitious and lustful nature2s. Time has, however, come to realize the complementary concept. It leads men to be religious. The religion has to teach equitable distribution of what science earns. The inner glory can be realized only through external glory. Conceptually, science is the stage to move on to religious heights. To attain this objective, a compatibility approach needs be practiced with the following mental make up. (1) Pluralistic or Poly-viewing approach: It is pleasing to note that the second Vatican Council has realized the inter-religious compatibility to be developed through pluralistic view of religions proclaiming one can be liberated in and through his religion. Interreligious dialogue section of AWR 1985 is a pointer towards harmonizing the humanity spiritually.*. Why is this approach not

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Science and Religion: Conflict and Convergence : (19) being rigorously applied in compatiblising religion and science? The faithful and scientists both, like Robert Fischer, Beaumer-Despiegne and others, suggest drastic purification, re-formulation on the conceptual level even if we have to call religion as agnostic on some issue for the present towards this end. The east sets example of this harmony by developing tolerance, accommodation, and equalitarian attitude. They have realized that essentially all religions have the same mottos: 10 duties by Jainas, 8 paths by Bauddhas, 11 vows by Gita and 10 commandments by Christ. Egoism makes the difference. Religion is the way to subdue it and science is the way to practice it, at least, at external level. Lord Mahavira declared fifteen ways salvation could be achieved 25 (2) Pragmatic Delimitation of the Sphere of Activities of Religion and Science: Religion developed as a code of conduct for inner betterment and socialization. Nevertheless, the scriptures contain subjects not directly related with this theme. Science is said to be materialistic, why the material phenomena should form part of scriptures. This seems to be a transgression and should be rectified by either removing them from the scriptures or taking them in historical rather than acrobatic or apologetic perspective. The spheres of religion and science should be clearly demarcated. Religion should deal with ethics, morality, and spirituality and science with material and psychological phenomena. The existing literature should be reexamined through scholarly congregational discussions like this. This has been done in the past for the scriptures of Mahavira, Buddha and Christ. If science is appreciated in non-scriptural avenues, why could it not be so for scriptural avenues regarding physical world? A new religious system should, thus, have two functions to serve: (i) to evolve a code of conduct according to the times, place and environment and (ii) to accommodated the scientific facts and concepts of the times, if delineation could not be done. (3) Sisterly Treatment: One must develop an outlook of cooperating sisterly treatment towards these useful systems as man's welfare would be lopsided by disregarding either. (4) Cultivation of Scientific Habit: For a liberal and universal religion, scientific habit of mind will have to be cultivated. It requires

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(20) : Nandanavana proper literacy, intellect and logistics. It is said, "a doubt with honesty breeds full faith". A scientific attitude must be accepted for a scientific religion, which does not originate only from science but it moves over it to the inner. (5) De-commercialising the Religion: Today religions are not truly religions but institutions to preserve their identity. They have taken religion as commodity, which could be sold through service, subjugation, and temptation. A disregard for these practices is discernible, moving people away from religion. Though Teilhard feels money to be a powerful means for service and glorification - and Indians also agree with it - religion from riches, but the way this is being done is breeding contempt. This means it must, therefore, be utilized cautiously. (6) Re-defining the Religion: In order to make the religion compatible with science, it should be defined in a more democratic way. Jainism shows the directive in defining the religion as a means to lead man to the highest and best of happiness attained through the gem-trio of Right Faith, Right Knowledge and Right Conduct". This seems more realistic for increasing the amount of happiness in the world - the main object of religion. It should not matter whether this is due to material or spiritual causes, both being entitled to be called religion- they being the inseparable facets of the same reality. For this, the attitude towards a sorrowful world must change for a pleasurable world. Satyabhakta?" says the world abounding in eight types of pleasures of knowledge, love, life, recreation, freedom, sensual, ambitions, and ravagery. Actually, the sorrows are man-made and accidental. The new religion should develop mentality to redress them and I am quite sure that science will actively catalyse the process. Summary The terms science and religions defy accurate definition, devoid of ten mistakes. Religion represents man's desire to become socialized with vital adjustment of set of behaviours worthy of serious concern for the ordered pleasure of the individual and society. Later on, it was developed as an essential faith with a feeling of protector, vision, morality, and inner strength. This led to delusion, emotionalism, conservatism, authority, super-humanism, scripturism,

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Science and Religion : Conflict and Convergence : (21) and status-quoism leading to institutionalisation of faith in different parts of the world. Their partial or full politicisation added fuel to the fire for wars and suspension of knowledge gaining activity and disregard for new knowledge up to the late Middle Ages. Like religion, science is also a major mental activity - a systematic, dynamic, never-ending, and pragmatic methodology for worldly knowledge. Man is first a scientist and religious next. It has no barrier but it has limited means. The Jainas suggest observation and knowledge to be simultaneous which means the two to be sister systems. If science is body, the sound mind must develop in a sound body. The super-humanistic concept and scriptural authority on worldly phenomena are the basic issues of conflict. The scientists suggest human welfare could still be done without them. Two major non-creator-concepted religions - Jaina and Buddha - are said to be the most moral today. Some proposed the concept to be psychologically beneficiary. Many experimentally proven views about worldly phenomena have gone against the scriptures. Their opposition led improvement of the image of science in man's mind. The result of conflict is charging and counter-charging, sliding down of religiosity scale and cultivation of more scientific outlook. The second Vatican council, AWR and scholars have realized these bad effects and the part played by authority in misusing these systems in their vested interests. They have developed a complimentarily approach assuming these systems to be inseparable phases of the same reality. This involves processes like (i) poly-viewing mentality of Lord Mahavira (ii) pragmatic delimitations of the spheres of activities (iii) sisterly treatments (iv) cultivation of scientific outlook (v) * decommercialising and de-politicising the religion and (vi) redefining the religion as the means to increase the pleasures in the world and redress the sorrows of the humanity. References 1. V. Ferm (ed.) Encyclopaedia of Religion. London 1964, p. 646 2. D. P. Chattopadhyay: Religion and Society, Banglore 1987. Swami Satybhakta: Satyamrit-1, Wardha 1951, p.43 4. Philip Badcock Gove: Webster's 3rd Intnl. Dictionary, London 1959, p. 1918, 2032

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(22) : Nandanavana 5. J. Max Mueller: Origin and Growth of Religion (Hindi). Allahabad 1968, p. 150-206. 6. Ref. 3, p. 93. 7. P. Teilhard De Chardin, quoted by S. Radhakrishnan, in: Bhavan's Journal 34, 36 (1987). P. 147. 8. B. Rajneesh: Search of New India (Hindi). Delhi 1979, p. 34. 9. Jawaharlal Nehru: The Spirit of Science (Ref. 7), p. 131. 10. Ref. 8, p. 18, 156. 11. Samarendranath Sen: History of Science, 1-2 (Hindi) (Bihar Hindi Granth Aca., Patna. 1972, 84). P. 227, 259 12. Encyclopaedia Britannica, London 1960, Vol. 20, p. 114-125. 13. Nathmal Tatia: Quoted by N. L. Jain, in : KCS Felic. Vol., Rewa (1980), p. 388. 14. M. Buchaille: Bible, Quran and Science (publisher and date not mentioned), p. ix. 15. Ref. 8, p. 54. 16. Waldemar Kaempffert: Science, Today and Tomorrow-2, London 1947, p. 263-273. 17. Paul Maroky (ed): Convergence, Kottayam 1981, p. 258-264. 18. K.C. Shastri : Jain Logic (H.) Delhi 1966, p. 177. 19. James C. Hefley: Scientists Who Believe. Elgin, III. 1963, p. 9-63. 20. Ref. 15, p. 7-35. 21. S. Radhakrishnan quoted by Sridharan, in: Dharmayug, of 4th Sept. 1988,p. 18. 22. Ref. 6, p. 117-120. 23. Pradyumn Kumar Jain: Evolution, Bioengineering and Religion (H): (Paramarsa, Pune, 7-1, 1985), p. 1-10. 24. C. Peaumer-Despiegne : IRF Newsletter, III, 2, 1988, p. 3. 25. Acharya Tulsi: Illuminator of Jain Tenets (Tr. by S. Mukherjee), Ladnun 1985, p. 98, 102, 188. 26. Ref. 6, p. 72.

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Chapter - 3 THEORY OF RELATIVITY AND RELATIVISM* A story is narrated that once Mrs. Einstein asked her husband about the theory of relativity. Smilingly, he told about the feeling of time under (a) when a boy spends time with his girl friend and (b) a boy is asked to stand on a hot platform. In the first place hours seem minutes while in the second case minutes seem to be hours. This is the real polyviewstic approach. The theory of relativity started a revolution in ideas since early twentieth century. The whole world thinking has been affected by it except per chance the Jaina system - so immune to new ideas - per chance there are none, as all have existed in the perfect knowledge of the omniscients. The Jainas have no worries for the physically and intellectually growing knowledgefronts. They seem to be pleased with their preservative attitude towards their traditional intuitional knowledge. It will, however, be a humble effort to visualize our current position with respect to the theory of Anekantavada (Relativism). Types of Knowledge In early days of human thinking, religion, philosophy and science were not separated as they are today. The Greek word 'Phys' for physics meant to study the essential nature of things involved in everything associated with the world and its phenomena. The earliest human thinking starts with monistic hylozoism or animism as evidenced from the first principles of Vedas, Jaina and Chinese scriptures and early Greek schools involving pantheonism, cosmic breath and nature by itself. This principle was later modified to dualism in terms of spirit and matter, soul and body, mind and matter, living and matter. Living and the non-living separate from each other This paper was published in Tulasi Prajna, Ladnun, Vol. 22.2 p. 47-69.

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(24) : Nandanavana under a single divine principle concept. The Greek atomists pointed living matter to be formed from the complex combinations of atoms in contact with the independent manifestation concept of the living by the Jainas. The philosophers or religionists of east and west of the time turned their attention more towards spiritual world rather than material. Aristotle and eastern scholars called it more valuable. That is why early systems deal with the basic nature of the world rather than gross matter. However, since then, these two facets have been occupying the minds of thinkers. They acquired their knowledge about them in three ways: (i) direct experience or intuition (ii) intellectual reasoning or analysis and (iii) authority of scriptures containing records by those who delved and realised deeper into the problems and had complete knowledge. The authoritative knowledge has been most threatened by the scientific community since Descartes time in the west while it has been elaborated and extended in most cases in the east. Human mind is capable of two kinds of knowledge or modes of consciousness which could be expressed in terms of (i) analytic or rational and (ii) psychic or intuitive. In current terms, they may be called scientific and philosophic or religious. Their characteristics are given in Table 1. Despite their different nature, however, it is found that as both types of knowledge occur in both the fields, there always seems to be some element of rationality in intuitive knowledge and vice-versa. However, the reliability of these types of knowledge is comparable according to current scientific opinions. Table 1 : Characteristics of Rational and Intuitive Knowledge Rational (Scientific) Intuitive (Philosophic) (a) Nature Western system Mostly eastern system Analytic and scientific Psychic and speculative/philosophic Quantitative Qualitative, intuitional Reductionist Monist/Holist More valued but of lower kind Less valued but of higher kind Relative knowledge Absolute Knowledge Abstract/conceptual knowledge Non-abstract/complete Non-traditional, western Traditional, eastern Scientific tradition Mystic tradition Observer-concepted Participator concepted cirviosoaia

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11. 12. 13. 14. 15. 16. 17. 18. 222222 0 2 3 25. 19. Reason and logic prevail. 20. Require secondary details 21. Subjects to checks/measurements (b) Representation Ordinary state of Consciousness 23. Mar or representation of reality (c) Acquirers 24. (i). Theory of Relativity and Relativism : Pattern of matter Modifiable, changeable Everyday way, repeatable Limited range and applicability Linear, sequential structure Sensory reality Non-omniscients/scientists Acquirers may be proved wrong 26. Belief in ever change/modification (d) Process of acquiring knowledge 27. Experimental Non-meditative 28. 29. Local causes work 30. 3-stage set Experiment, hypothesis, communication (ii). (iii). (iv). (v). (vi). Paranormal phenomena possible Deals mostly with macroscopic world and indirectly with micro world. Good training required Sensory perception Sometimes intuitional flash Philosophisation follows Communication difficult in depth Pattern of mind Non-modifiable, eternal Way of one-related, rarely repeatable Unlimited range Non-linear, Non-sequential Clairvoyant reality Paranormal phenomena exist Deals directly with sub-microscopic world and even non-material world. Reality transcends reason Intuition has only primary details. Not subject to analysis/checks. (25) Non-ordinary state of consciousness Reality itself Omniscients and yogis Intuitionists may never be wrong Calls for never-changing laws. Direct experiential Meditative, direct insight Mostly non-local causes work 3-stage set Meditative introspection, Direct insight/watching, Interpretation/communication Good masterly training required Beyond sensory perception Purely intuitional for long times Intellectualism follows intuition Communication more difficult Table 1 seems to indicate that these two ways of knowledge seem to be quite different from each other in their most characteristics such as nature, object and representation etc. though they use parallel methodology. The scientists were opposed to intuitive knowledge, even, called it sometimes impossible, but researches done in the last 100 years have softened their minds and they are accepting its probability. Kit Pedler' has shown that reliable proof for telepathy, clairvoyance, out-of-body experiences and psycho-kinesis are now

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(26) : Nandanavana available. Moreover, it seems that they have moved towards a stage about constructing a picture of reality from sophisticated instrumentation and mathematized practical genius, which seems quite akin to the intuitive constructs. Moreover, they have realized that their intellectualism seems to have attained a limit for finding out basic building blocks of matter. Hence they are getting more philosophers than scientific -. In fact, it is now opined that the two ways of knowing indicate the complementarities of mind, the modes of being inside the person like the complementarity principle of physics. The scientific type of knowledge is acquired with the help of senses, instruments and intellect. However, some nonsensical knowledge has also been possible in this area (X-rays, radio-activity, sub-atomies), of course, through instruments. This is termed as direct knowledge, repeatable by almost all qualified and, thus, independent of observers. In contrast, intuitive knowledge has strong internal and individual element expressed in terms of meditative perception. Though many philosophers have not given details about the types of knowledge, but Jainas specify five types of cognitions. The scientific knowledge is involved in empirical direct cognition while telepathy, clairvoyance and absolute cognition is intuitive knowledge. The scriptural knowledge is the fifth one. Thus, the Jainas follow the fact of three types of cognitions which they also call instruments of valid cognition by causal relationship. As they originate from the same source-human mind, they could be assumed to be somehow closely related despite the facts of Table 1. Concepts about Reality and Universe Both ways of knowing things have given us concepts about universe and its multi-dimensional phenomena. Most scientists and philosophers presume the objective reality of the universe and its contents. Pure monism (animism or in-animism) has changed and since the days of dualistic or Cartesian approach, .spirit and matter have been taken as independent realities. The spirit and matter have been termed by various, supposed to be equivalent, names during the ages: body (?), mind, soul, brain, consciousness etc. In fact, it is a living unit now called a non-material force of which these elements form a part. The living is responsible for knowing about self and other

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Theory of Relativity and Relativism : (27) material world. The living one employed the methods, as above, to learn about the non-living. Table 2 shows the postulated concepts about this world up to nineteenth century a period known as classical, Newtonian, Cartesian or mechanistic. With twentieth century, starts what we call modern age in which quantum theory and theory of relativity play the paradigmic role for new concepts and ideas, the summary of which is also given in Table 2. One observes that almost all points have an altogether changed form in contrast with the classical ideas. It is said that the modern age provides a consistent, logical and problem-solving view of the universe beginning to show compatibility even with paranormal or eastern intuitionism. Table 3 gives a comparative statement about modern scientific age of relativity and Jaina canons. It is clearly observed with reference to table 2 and 3 that twentieth century scientists are moving closer to Jain philosophy in their conceptology about the universe. However, it also connotes the idea that the position of other Jaina postulates seem to be more inclined towards Newtonian age. Table 2: Classical and Current Concepts about Universe Classical Concepts Current Concepts A. Universe 1. 2. Universe is a predictable, objective, engineered commonsense reality. 3. 4. 5. 6. Classical physics is a solid rock 7. Universe is a huge self-regulating mechanical system-a deterministic one Heavenly bodies move with eveness following laws of motion It is created by God, the clockmaker Newtonian laws of motion/mechanics hold Law of causation is strictly followed - Modern physics calls it a marshy one. Universe is indeterminate, inseparable in parts, strange to senses, transcending classical logic, and subjective, dynamic reality-an inseparable whole including observer in an essential way. Created by God, the cosmic dancer They do not hold under high velocity, smaller mass, and subatomic events. The absoluteness turns in uncertainty. Causation may not apply in all cases (EPR effect, pre-cognition, fundamental particles, intuition)

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(28) : Nandanavana 8. Universe is hard-edged and static Boundaries, edges, borders do not exist 9. Universe consists of polar opposites The polar opposites are but complementary and superposable. 10. In universe, observer, object and They are interrelated, intermedium are separated dependent and inseparable. Particles have no meaning as isolated entity. B. Contents of the Universe 11. Its contents are mind (soul), matter. It is a dynamic web of inseparable space, time, ether, gravitation, energy patterns. The contents are electromagnetic radiations and force more of subjective nature; forces fields-separate, independent and are dynamic patterns of particles objective and exchange of particles unifying force and matter. C. Matter or Mattergy 12. It is made of small, solid, Atoms have been sub-atomised and indestructible mass point atoms basic blocks do not carry any meaning-their solidity dissolved into dynamic wave-like pattern 13. Material bodies are rigidly connected Force and matter have gone with force of gravity-an innate inseparable and interchangeable property exist only in middle universe. 14. The mass and shape of matter are They are variable with motion unchangeable and absolute 15. Light and heat are corpuscular Radiations have dual nature. Matter particles are also wavicular. 16. Matter and energy/force are separate Matter is concentrated energy. Properties of matter and particles can They can be studied approximately be studies absolutely only in terms of interactions with surroundings-observer or its consciousness. Any system is never isolated. It is integral part of a whole. D. Space 18. Space is absolute, void, static, 3-d Space is elastic and changeable. It is a and unchangeable space-time 4-d continuum inseparably It follows Euclidean geometry related with time. It is non-empty and relative. It follows . non-Euclidean geometry and curved 19. Space and time are independent of They are inter-related part of a whole each other and absolute. Its absoluteness gives fixed frame of reference 20. All events happen in space and All events occur in space-time time continuum. They do not happen 17. ProPILI

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Theory of Relativity and Relativism : (29) Time is also elastic and variable serving as a frame or reference Divisions of time is an illusion E. Time. 21. Time is absolute, independent, invariable objective reality like space 22. Time may be divided into past, present and future F. Mind or Soul 23. Mind may be equated to consciousness There is nothing like soul as nonmaterial entity Mind represents subjectivity Mind may be residing in brain loosely. It could be a force, energy or nonmaterial as soul. G. Philosophy 25. Absoluteness of space, time, matter Reductionist ideology Sensory knowledge is complete and absolute giving valid description They are based on relativity and quantum theory Holist ideology Valid knowledge is not sensory only but is through knowing oneness of the observer and objects. It is better gained subjectively 8. Objective science is irrespective of observer, excludes subjectivity Physical observations present truth and absolute reality 9. Physics can't study reality but connections only between mind and observable systems. The observations present only aspectual truth, not the real. Measurement affects. Table 3 : Concepts of Relativity and Concepts of Jainas Jaina concepts No such classification exists Relativity There are two types of systems: (i) inertial and (ii) accelerated There are two versions of Relativity: One for each - (i) special theory and (ii) general theory. The special theory unifies mechanics and electromagnetics while general theory deals with gravitation (iii) Attempt is being made to unify the two theories towards a universal law. A super-universal theory under trial. (iv) Newton also had Relativity theory: The Relativity theory may be treated as equivalent to Anekantavada, which has only one version. Jainas do not unify systems or laws mathematically or experimentally. It paves the way, for intellectual unification. Jainas have unification trend on philosophical level in terms of 7-fold predication theory. No mathematical formulation attempted.

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(30) : Nandanavana (a) Law of equivalence All these statements may be agreeable in Jaina philosophy These limitations are not found in texts (b) Mechanics is unaffected by frame of reference (c) All events occur in absolute space and time (v) Classical laws have limitations for (a) small masses and (b) high velocities. They are also not applicable under polar opposite systems (vii) The special theory of Relativity has two postulates: (a) Physical laws are the same when stated for two systems with uniform translatory motion (Law of Equiv.) (b) The velocity of light is maximum and constant The physical laws assume uniformity in systems in macroscopic world. This is not agreeable. There may be super luminal speeds as in (i) atoms (ii) transmigratory motions and sound canonically. EPR paradox & PN theory possible. (vii) The theory has led these concept: (a) Length, time and mass are Length, mass and time are absolute and relative and variable invariable under all conditions. They are related but not inseparably. (b) Mass increases with velocity (c) Length decreases with velocity (d) Time contracts with velocity (e) Concept of simultaneity of Simultaneity phenomena are not found in space and time have only relative canons, but it could be inferred absolute meaning and not absolute because of similar nature. The third predication gives hint at simultaneity. (f) Motion and rest are relative Motion and rest depends on absolute independent of any inert or active and independent mediums. They cannot medium. Systems can work occur without them. Despite their without them and therefore, not current relativity, their absoluteness still needed - remains intact. (g) Radiations are not purely Light and heat (only the two forms in waves, but particles (Quanta) of canons) radiations are mattergic or energy also. Thus, they show a corpuscular in nature. Their wave dual nature nature is not traceable in canons. However, Anekantavada may support duality with different view.

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Theory of Relativity and Relativism : (31) This type of relationship is not traceable in canons (h) Mass is a form of concentrated energy as per, E=mc2. Both are in convertible as below: (a) Materialisation of energy, High energy gamma/cosmic rays electron-positron pair (b) Energization of matter electron + positron --Radiant energy (ix) The polar opposite systems are complementary (x) The general theory states that space is curved and forms a 4-d space-time continuum. Space contains matter = (xi) The inertial mass gravitational mass: F/a = w/g = m (xii) Universe is a non-Euclidean system boundless yet finite. It is cylindrical/ spherical as a whole. It may have un-occupied space too. Thus, it is a Einstein-De Settar model (xiii) It is impossible to know absolute truth Anekantavada is an ancient form of complementarity stating opposite attributes are parts of the whole Space is 3-d and time is 1-d. They are absolute. Space contains other realities besides matter. Space is not generally curved. No such effect in canons Universe is eternal, spatially and timely infinite, the finite space is surrounded by un-occupied space-curved and finite. It could be true for common man only Theory of Relativity Different people have varying opinions about the theory of relativity. Some say that it is very difficult and there are very few people who understand it properly. However, others including Einstein himself feel that it is so simple that nothing could be simpler than that. It may be that its mathematical forms may seem complicate (which we shall not deal with). However, it is based on some common observations, which suggest that reality, or truth depends on the conditions of the observed and observer when and where he is. It is not absolute as Newton believed. Some well-known examples may be quoted here which form the background for this revolutionary theory. They have been mentioned by many authors. (a) Different Realities about a single Fact A person in a moving train drops a ball out of the window of the moving train. Now, the person in the train will see that the circular

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(32) : Nandanavana ball is getting smaller and smaller moving in the direction opposite to the train. However, if there is another observer static and outside the train, he would look the falling ball making a curve without changing the size and direction. (it means a single event is seen by different persons differently under static and moving conditions). 4 (b) Relativity of Time Assume there are twin brothers of age 25 and both are astronauts. One of them moves in a spaceship upwards while the other remains on the earth in control room. The spaceship sends messages after every ten minutes. However, as the spaceship moves faster and faster upwards towards attaining the speed of light, the control room gets messages at longer and longer intervals. It has been calculated that if the spaceship remains in space for two years, the brother in space will attain an age of 27 years while his brother on earth will have an age of 70 years. This suggests that time is effected by static and moving conditions and is shortened at higher speeds. This also leads to the possibility of past and future reading-a part of omniscience. 4 (c) Relativity of Length * Suppose a rod has a length of 15 cms. It is true for a stationary observer. However, if the same rod is carried by a person moving, say in a fast spaceship, it will have a length of less than 15 cms. (There is a contraction in length like time showing variability and relativity of length). 4 (d) Relativity of Mass A body weighs 50 kg on a balance here. It is its equatorial weight. If the same body is taken at poles, it will weigh more than 50 kg. However, if the same mass is carried by a person moving fast, it will show higher and higher weight depending on the speed of movement. (e) Looking of Images in the Past 4 When one observes his image in the mirror, it is not the image of the moment of vision. It is the image of the past instant, as light must have taken some time to go and come back to the eye. The distant stars we see are the stars of many light years ago as light has taken so many years to reach us. Thus, there is no simultaneity of our observation and reality. We see the past, not present. There are many more such observations we need not describe.

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Theory of Relativity and Relativism : (33) Quantum Theory The theory of relatively is not only an attempt to explain the above common phenomena on a finer scale but also to correspond it with the Quantum theory of radiations of Planck of 1901. The Quantum theory has replaced the wave theory of radiation, which could not explain many phenomena and modified the concept of Newtonian corpuscular theory. It postulated that radiations are in the form of discrete quanta particles of energy, which are associated with a frequency. These quanta are said to be synthesis of dual nature of radiations as complementary rather than contradictory. Thus, quantum theory negating the absolute nature of realities and postulating relatively dual nature of radiation - the true nature being a complex one-per chance transcending both the aspects. This concept seems in accord with the theory of Anekantavada. The two-fold predication (positive with respect to particles, negative with respect to wave aspect) is represented here. A later theory of de Broglie postulated the reverse of Quantum theory that matter is also associated with waves in consonance with the concept of symmetry in natural laws of mechanics and optics. This proved two-aspectual nature of matter as in the case of radiation. Thus, matter and radiations-both become twoaspectual at least - could be relatively defined: Radiations: Wave - Quanta particles Matter: particles waves The fundamental question has now been-if both behave bothways, what is their true nature? Is it deterministic? Is it expressible? The German scientist took up this question and found that true nature could neither be determined nor expressed in common language except myths or symbolism. He observed that even the measuring process alters the real situation. This alteration may be negligible in macroscopic objects, but it has a tremendous effect in microscopic world. Thus, he proposed the uncertainty principle pointing out the limit of experimentation about reality in atomic phenomena, which seems to be a way to the third aspect of reality of Anekantavada. This is equivalent to indeterminable, indescribable or inexpressible aspect of reality. The scientific world, thus, has gone up to three predications of Anekantavada out of seven. This principle also defies the absolutism of classical physics and supports non-absolutism about

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(34) : Nandanavana reality. This 3-aspectual description about the nature of observable reality represents the canonical 3-aspectual philosophical concept, which has been modified later as will be shown. Thus, the philosophy of Anekanta has got extended to the real world in the early first decades of this twentieth century. Of course, the third predicate was added to it in the third decade. Theory of Relativity 5 Einstein contributed in substantiating the quantum theory by explaining many classically unexplainable phenomena observed. But his most epoch making contribution is his theory of Relativity in the field of physical sciences. He believed in the natural harmony of creation. He had before him two types of entity: (i) gross matter and (ii) dual natured electromagnetic radiations such as light, along with the above phenomena surpassing the common sense. He was successful in solving the unification of these two entities first through special theory in 1905 and later through his general theory of relativity in 1915. He was also trying to develop a unified field theory to unify those two theories so that behaviour of all systems and forces could be dealt with only through one theory. Though he could not do that satisfactorily, but Geoffrey Chew and David Bohm have taken up his cause, which is showing some promise. " The theory of relativity has two aspects: (i) scientific and (ii) philosophical. The first involves some observational facts on the basis of which abstract concepts have been developed which may or may not be in tune with classical concepts. The philosophical aspects contain the basic intuitive or subjective conceptualisations, which may not be subject to experimentation. The sub-atomic phenomena has forced scientists about the limit of their experimentation as they observe that when they try to produce finer fundamental particles by highly energized collisions, they obtain somewhat grosser particles due to mass-energy interchange. Relativity concept has helped this philosophisation of science. Moreover, even the scientific aspects of the theory have been able to confirm and expand the theory of Anekantavada from a purely speculative mental construct to its applicability in many real physical phenomena experimentally and mathematically for fuller understanding them. It has also confirmed the fact of limitation in acquiring complete knowledge independently

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Theory of Relativity and Relativism : (35) as is connoted by Anekantavada, thus advising scientists to go beyond science for learning completely about reality. The relatively theory consists of combination of two laws: (a) law of equivalence and covariance and (ii) law of maximalness and constancy of velocity of light. Table 3 gives comparative details about the concepts and statements of the relativity theory and various Jaina postulates as understood by this author. It is seen that while the Jainas agree to the law of equivalence for uniform systems and, therefore, concept of relative aspects giving it a philosophical and, logistic support, they might not be in a position to agree to the maximalness and constancy of velocity of light on canonical grounds on which the relativity theory is based. Moreover, the constancy of light has also been suggested to be violated in case of many paranormal phenomena and Hubble-Narlikar theory. However, the velocity of light is a physically measurable phenomena and non-agreement with it leads to many other variances of Jainas on physical issues based on it as shown in the table. 5 * In fact, this Einstein combination of two laws has led not only to explain the above phenomena, but also have forced the scientific community to modify their ideas regarding absolute truth or reality, space, time, matter, simultaneity and gravitation. These have all been turned into relative phenomena in the world. This has led to abandon the ether and gravitational field concept, which was equated, with the Jaina concept of medium of motion and rest as the theory could explain all the phenomena even without them. Moreover, normal 3-d space has been extended to 4-d space-time continuum having a nontraditional geometry reducing the concept of time as an independent reality into it becoming an inseparable part of space. These modified views have not only been derived mathematically but verified experimentally too. 5 Anekantavada or Jaina Relativism Anekantavada is one of the most fundamental philosophical principles of Jainology in tune with their habit of aspect wise studies in terms of different types of disquisition doors (positings, standpoints, instruments of cognitions etc) and in tradition of a precanonical scripture named 'Asti-nasti-pravada'- now extant." Its 4,7

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(36) Nandanavana seedlings are sufficiently traceable in canons but it was fully developed into its sevenfold predications by ascetic scholars like Samantabhadra, Siddhasena Divakara, Akalanka and others." Jainas have won many debates of historical importance on this basis in the past. Many Jaina scholars have composed texts on this topic only. Currently, Tatia, Mukherjee, Mehta' and others have written about its philosophical, ethical, spiritual, social and individual aspects in excellencial figure of speech while Kothari, Mahlanobis, Haldane. Mardia, Munishri Mahendraji, Javeri, G.R. Jain" and others have a current scientific approach in their writings exemplifying its validity with respect to current scientific developments and observations involving relativity and statistics. In accord with them, the tables given in this paper suggest that the theory has a comparable conceptualisation, which results in some canonically differing views on many observable facts. However, it has worked wonders in metaphysical phenomena like the relativity theory in physical phenomena. In fact, as Mahatma Gandhi, has extended the application of non-violence from individual to national and international level, the Quantum and relativity theories have extended the application of Jaina Relativism from philosophical to physical phenomena. However, it tries to establish uniformity amidst diversified philosophical views and encourages religious harmony. It is a principle of rational unity. That is why some call it a super-specialisation induced by psychic elasticity. 7,8 Historical Development Malvania has guessed that the dream of seeing a variegated coloured bird in the pre-omniscience night is an indication of Mahavira's pluralistic and multi- sermons, the examples of which are traceable in Bhagavati-sutra and other canons. It could be supposed to have developed from contemporary reductionistic trends in which description of reality or an issue could be made on the basis of simultaneous correspondence between contradictory attributes by separation or division in parts of an issue. Mahavira tried to resolve many complex philosophical problems of the day by this method. The reductionist method has been later converted into a wider holist method involving or partial truth of opposites and termed as Anekantavada,This represents a harmoniser of human minds and aims

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Theory of Relativity and Relativism : (37) at unification of contradictions. Anekantavada is a philosophy, which is applied through a method termed as Syadvada or Saptabhangi (relativism or seven-fold predication). The theory of Anekantavada is applied through various predications in respect of an object or knowable. Sthananga mentions two-fold predications of about 16 contradictory pairs. "Nasadiya Sukta of Rgveda and Mandukyopnisad and other Indian philosophical systems mention two-fold predications for quite a number of philosophical issues and went up to three representing. (i) Existence or positivity with respect to self. (ii) Non-existence or negativity with respect to not-self. (iii) Indescribable (like non-both (i) & (ii). (iv) Existence-cum-non-existence (both (i) & (ii). The canons follow this order of predications. However, the age of logic modified not only this order replacing (iii) by (iv) but increased the number of predications from four to seven, thus, getting the name of 'Saptabhargi' for this principle. Thus, it is in the fifth century AD that the current form of Anekantavada system was well established after about 1000 years after Mahavira. It is this form, which was followed by later Jaina scholars for defending Jaina principles through debates and treatises. However, it must be added that the theory had its origin on philosophical issues (i.e. mostly non-observable entities), but it was extended to many physical phenomena in the age of logic. Now, its philosophy has been extended to other realistic experimental issues in explaining them properly. Basic Postulates of Anekantavada The basic postulates of Anekantavada may be summed up as follows: (a) Every knowable object or entity is endowed with infinite number of attributes - quite a number of times seeming to be contradictory. It is conglomeration of attributes. (b) A knowable entity cannot be described as a whole unless it is integrally studied with respect to all its aspects. (c) The descriptions of physical and universal phenomena do not represent the real truth, but truth with respect to some prominence.

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(38) : Nandanavana (d) The seemingly contradictory properties are nothing but complementary parts of the whole in multi-aspectual approach. (e) Every description about an entity may represent a partial truth. Thus, Anekantavada is an integrated form of different partial truths. (f) Different observers under different conditions may have different truths about the same phenomena. (g) Our language is not capable of describing multi- description. Our statements are, therefore, prefixed with the term 'Syat' or 'with respect to'. 'May be' does not seem to be a good translation for 'Syat. (h) Any object could be described in terms of seven-fold predication, supported by relativistic and statistical argumentation. These may be stated in various ways having the same meaning. They are as below: (i) Existence with respect to self. (ii) Non-existence with respect to not-self. (iii) Existence-cum-non-existence with respect to both (logic age sequence). (iv) Inexpressible or indeterminate. (v) Inexpressible as qualified by existence. (vi) Inexpressible as qualified by non-existence. (vii) Inexpressible as qualified by both-existence and non existence. Kothari mentions that the fourth predication is key element of this system supported by modern physics. (i) The following are some of the topics dealt in philosophical literature applying this principle: (a) Eternal-cum-changing nature of reality. (b) Particular-cum-universal nature of reality. (c) Identity-cum-difference of substances and their qualities. (d) Absolute permanence-cum-fluxism. (e) Internal and external causality. (1) Permanence-cum-impermanence of sounds. L.C. Jain" has mentioned about twenty such topics covered by Anekantavada in literature. However, they do not cover physical phenomena, where it could be applied such as: (i) Dual nature of radiations and matter particles.

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Theory of Relativity and Relativism : (39) (ii) Heliocentric and geocentric nature of universe. (iii) Phenomena connected with static and fast moving observer, object and events. (iv) Inter-relatedness of mind and matter. (v) Variability of mass, length and time under static and fast moving conditions. Many authors have described Anekantavada mostly qualitatively with above characteristics. They have called it as the highest reach of intuitive human mind, dynamic dialectics taking us deeper and deeper into exploration and comprehension of reality and as a guide and inspiration for fundamental studies in science and mathematics. Of course, it may not be mathematical, but it is highly statistical and speculative. It is universally applicable and indispensable for ethical, spiritual and intellectual-cum-mental non-violence. It is not a rest house for absolute truth. It is a principle of 'Also-ism' rather than 'Only-ism'. 10 However, Mahlanobis' has suggested it to be the logical background of statistical theory in a qualitative form. He maintains that seven-fold predications of Syadvada are necessary and sufficient to exhaust the possibilities of knowledge as exemplified by him through tossing a coin. Kothari20 has also supported him and has gone still further to show that Syadvada mode of seven-fold predication may be illustrated through the superposition principle of quantum mechanics by the example of an atomic particle in a box with two compartments. We need not go into details of the representation. However, the interested readers are referred to KCS Fel. Vol. Rewa, 1980 p. 368. Haldane has also realized the importance of Syadvada by stating that any logical system allowing conclusions intermediate between certainty and uncertainty should interest scientists. All this shows that the theory of Anekantavada basically involves not only the qualitative and logistic frame for the relativity theory, but also to Quantum mechanics, Principles of complementarity and superposition and Statistical theory of probability which support the dual nature of radiations and particles and point out the relativity of seemingly opposite attributes and inter-relatedness of various events and phenomena. Moreover, the many scientifically verified

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(40) : Nandanavana paranormal phenomena also suggest the subjectivity of our experience, which is involved in the concept of Anekantavada. This was also the preferred view of Einstein, though it was eluded in his theory but it is getting involved in newer theories. There is sufficient discussion about the terms 'soul, mind and consciousness,' which are definitely different from brain. In contrast to Jain philosophy, majority of scientists do not commit about soul, but they agree to mind with characteristics of consciousness and control. It is now felt that mind resides as a whole in every part of brain in a less physically fixed state like a halo gram but it has higher mobility. It could become disembodied and, interconnected with matter giving strain gauge signals, Gerald Feinberg has opined that mind may be equivalent to a 4-touch mindon type particle or force which may not, thus, be non-material. It will be equivalent to the psychic mind of the Jaina concept rather than physical mind, which is equated with brain. Thus, mind becomes an integral part of the knowing process. It does not remain as observer alone, it becomes a participator of the whole process of knowing. This inclusion of subjectivity concept in the process of knowing strengthens further of theory of Anekantavada by increasing the number of aspectual issue for better understanding of reality. The mind and matter or objects become complementary to each other specifying the result with mental design. Comparison The Tables given show that the relativity theory supports the basic concepts of Anekantavada regarding infinity of attributes, and total truth and integral complementarity or opposites in a unitary system. These concepts lead one to better and deeper insights into the nature of reality. This is an appreciable part of Anekantavada theory based on mental construct. However, when physical phenomena are examined under these concepts, they show quite dissimilar results to those postulated in Jaina scriptures. Jaina canons do not seem to support the modified views through relativity theory regarding space, time and matter as they postulate absolutism, independence and noneffectism, even though interrelated, about them. Of course, time is an exceptional reality, which has absolute and relative variety. There seems to be some difference of opinion about their definitions in the

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Theory of Relativity and Relativism : (41) two Jaina schools. However, relative aspect of time as a frame of reference is common in both the schools. Muni Mahendraji has mentioned that Jaina concepts seem to be more in tune with Newtonian or classical concepts. However, he has opined that the postulate of absolute space or time may not be useful in realistic world, but that should not mean their negation at least logically. It seems to be due to incapacity of the experimenter rather than their objective negation. He has quoted Reinbach to confirm Jaina postulates about separate realities of space and time. This is a philosophical and transcendental approach not subject to verification. However, Anekantavada may be applied to these issues of absoluteness or relativity of space and time. Nothing has been commented on the variability of mass with velocity, as per chance, mass may not be a speculative object. These variant views are also found in case of concepts of gravitation and other physical phenomena. Further, Munishriji has comparatively analysed the results of relativity and has supported the canons on the ground of questioning the credibility of ever-changing science in contrast with neverchanging characters of canons based on omnisciental perfect knowledge. This seems to be a traditional indirect disregard for the highly dedicated labour and intelligence of scientists in contradiction to the spirit of Anekantavada. Moreover, it can be shown that basic canonical concepts have also undergone modification; for example, the development of the concept of dualism, i.e. separate postulation of living and non-living out of basic animism. Many more such cases have been cited under various categories by Jain. The changing cum eternalist Jains call change or modification is progress while maintaining never-changeness to the contrary. Do they want to be called as non-progressive? In the world of dynamism, knowledge must move forward to better the humanity. Had knowledge remained static, human beings would never have material or semi-material progress. However, it must be pointed out that relativity stops at a point by describing the object in two contradictory aspects without telling its integral nature. Though through it, limitation of expressibility of language is realized, but the nature of reality as inexpressible is not

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(42) Nandanavana postulated. In fact, the nature of reality cannot be expressed under simultaneous contradictoriness. This was realized by Anekantists who did predict it as a whole. Thus, the, Jaina theory goes somewhat deeper into the nature of reality. Heisenberg realized this point through his Uncertainty principle. However, Kothari has remarked that the additional four predications about reality in Anekantavada require peeping into higher or finer planes of reality for which the theory of relativity does not feel competent. Thus, Syadvada takes us to deeper explorations. Table 4 has been prepared with a view to give informations about many points of similarity, dissimilarity and distinction between the theory of relativity and Jaina relativism or Anekantavada based on the above discussion. Though these points are not exhaustive, but they represent the salient features of the two theories. There may be some repetition from earlier Tables. It is observed that there are six points of similarity, four points of distinction and eleven points of dissimilarity. If we analyse these points, we find that the points of similarity represent the philosophical aspects of the theories; points of dissimilarity indicate physically verifiable issues and points of distinction applicational aspects. We find that Anekantavada is in tune with relativity on philosophical grounds but it has wider applicability towards betterment of human nature inculcating habits of mutual tolerance and accommodation besides better physicalism. However, it reflects a status-quoist mind regarding physical laws-thus having points of dissimilarity nearly equal to the sum of two other points. A scientist could easily feel this fact as the real cause of faith erosion. Anekantavada has the capacity to check it, but how-? This is the problem for religious authorities to think over and act seriously. Table IV: Comparison between Relativity and Anekantavada Relativity 1. Similarities (i) It is an attempt towards unification of physical laws spread over many diversified domains Anekantavada It is an attempt towards uniformity among diversified philosophical and physical systems. It endorses extremist views as aspectual truths. It is law of unification of contraries.

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Theory of Relativity and Relativism : (43) (ii) The macroscopic world is part of All systems and laws stated in different total world where classical laws held. metaphysical systems are partial truths, not They form only one aspect of total the whole truth. They may be applied to truth physical systems also (iii) Polar opposites may be realized Anekantavada is based on as complementary aspects of reality complementarity, Intuitional insight transcends contrarieties (iv) The theory is unlocking the doors It is the key to unlock the mystery of of many practical and theoretical paradoxical reality. problems (v) Relativity is an attempt leading to It also aims at better comprehension to precise/rough comprehension. avoid vagueness (vi) Law of causality is limited to It also relies on causality. However, gross world. It does not always work intuition works on non-local causes. as in EPR and paranormals 2. Distinctions (i) The theory has limitations. It Though it was originated for philosophic mostly refers to physical phenomena issues, but it has applications in moral and spiritual world besides physical phenomena. It is wider in scope. (ii) The theory has only 2-aspectual In it, the inference is examined with 7description. Uncertainty principle has aspectual approach, verifiable statistically added a third dimension (Verifiable) and quantum mechanically. It goes deeper into reality and advanced over Relativity. (iii) Relativity concept may be It indicates the limit of rational knowledge improved and is not the limit of through its predication of indescribability. knowledge (iv) It is intellectual, mathematical, It is intuitional and subjective construct of logical and verifiable theory It was experience and wisdom. It was postulated postulated during 1905-15. earlier than 527 B.C. 3. Dissimilarities (i) It is biased more towards It is biased more towards metaphysical/ observable phenomena, though mind- philosophical world. It reflects strong matter relationship is involved mind-matter relationship. It may be extended to physical reality. (ii) The unification of natural laws The intuitional insights cannot be may be mathematized involving mathematized. Its logic did not encourage micro-and macro-world quantitative observations. However, some modern scholars have tried to express Anekantavada in different mathematical forms: Statistically: (i) 3C, + 3C2 + 3C; = 7 Holistically: (ii) ( A.d, - T = 0

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(44) : Nandanavana (iii) One can have only relative truth, not the absolute truth. It depends upon 'when and where' you are. (iv) The classical views of absolute mass, time, space have to be modified in terms of relativity interrelation (v) It has virtually no credit to unverifiable intuitional insight (vii) It is not represented by particular term and it has a literal meaning It relies on intuition more over experimental observations. Logic is to systematize experience. (vi) It has a rational and co-operative It has a paranormal and philosophic approach approach less prone to reason. It could not progress due to over logic. It is denoted by the prefix 'Syat' or 'in some respect' to indicate partial true character of statement. (viii) It discards, modifies or even replaces classical laws and views (ix) The contradictory attributes may be observed at the same time (x) Mass is a concentrated form of energy and inter-convertible or even annihilable (xi) The space may follow Euclidean and non-euclidean geometry 2. (A-aspects or Standpoints) T= Truth, 0= Inexpressible) (iii) A.d, = T = 24 3. 4. 1 (where 24 parameters are virtually insoluble). Common man can have only aspectual truth, but perfect knower may have absolute truth. Space and time may be relative as well as absolute. There is no contradiction. References 1. Kit Pedler: Mind Over Matter, The Max Mathuen, London, 1981, p. 24, 47-9, 81, 105, 112, 155, 163. F. Capra: Tao of Physics, Sambhala Publications, Boston, USA, 1981, p. 5-10, 13-71. Umasvati, Acarya: Tattvartha-sutra, Varni Granthamala, Kashi, 1949, p. 17 Rajam, J.B.; Atomic Physics, S. Chand & Co. Delhi, 1984, p. 374-463, 494, 1240. It maintains the old and new views intact, as every view is partially true. This overburdens the mind for action. This may not be acceptable. A system cannot behave ambiguously at the same time. This postulate is not traceable in canons but many scholars have made a guess about it The space follows traditional geometry 5. Jain, G.R.; Cosmology, Old and New, Bharatiya Jnanapith, Delhi, 1975, p. vii, 152, 158.

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Theory of Relativity and Relativism : (45) 7. Dix 8. 6. Javeri, J.S.: Micro-cosmology, Jain Vishva Bharati, Ladnun, 1991 p. 137, 178, 183. Dixit, K.K.; Jain Ontology, LD Institute, Ahmedabad, 1971 p. 14. Malvania, Dalsukh: Agama Yuga Ka Jaina Darsana, Sanmati Jnanapith, Agra, 1966, p. 52, 92 (a) Tatia, N.M.; Studies in Jain Philosophy, PVRI, Varanasi, 1951 (b) Mookerjee. S.; Jain Philosophy of Non-absolutism, MLBD, Delhi, 1978. (c) Mehta, M. L., Outlines of Jain Philosophy, Jain Mission Society, Calcutta. 1985 10. (a) Kothari, D.S.: in (a) K.C. Shastri Fel. Vol., Rewa, 1980 p. 368 & (b) Jeet Abhinandan Granth, Jayadhvaj Samiti, Madras, 1986 p. 2, 187. (b) Muni, Mahendra Kumar: Vishva Prahelika, Javeri Prakashan, Bombay, 1969, p. 187-201. (c) Jain, L.C.: Tao of Jaina Sciences, Arihant International, Delhi, (1992) p.2.10, 4.18, 4.61-66. (d) Mardia, K. V.: Scientific Foundation of Jainism, MLBD, Delhi, 1990, p. 80-82 11. Sudharma, Svami: Sthananga, Jain Vishva Bharati, Ladnun, 1976 p. 37. 12. Jain, N.L.; (a) Scientific Contents in Prakrta Canons (intr.), PV, Varanasi, 1996. (b) Jain System in Nutshell, NSK, Satna, 1993. 13. Shah, Navin; Paper read in 'Anekanta Workshop', Ahmedabad, 1993. 14. Jain, Ramesh Chandra; Arhat Vacana, 1,1,1988.

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MATHEMATICAL FORMULARY OF MAHAVIRAN PRECEPTS* The present century is the century of science and technology. Only those systems will survive which have high scientificity involving intellectual and experimental verifications. The faith may be secondary factor for attractions. The teachings of Mahavira pass this test. They postulate realistic thoughts and rational behaviour. The early Jinistic texts encourage examination of religious concepts through intelligence. It encourages self-effort to make one's own destiny. It has an ideal of welfare of the self and of all the living beings. It defines religion both ways - subjectively and objectively. It is that way of life, which leads to ultimate and spiritual happiness. It improves the individual and betters the society. It has certain basic preceptual formulae to make them scientifically verifiable. It is seen that simple physical laws are applicable to complex biological systems, which have made us learn about many complex phenomena of the life and the living'. Why, similarly, the laws of abstract sciences like economics and psychology could not be applied to the spiritual systems? Yes, this could be done. A Jinistic formulary and graphery has been given here for understanding and, therefore, promoting the religious principles and practices on scientific basis. Precepts: The Physical World and the Spiritual World The basic Jaina tenets regarding the cosmos are given below: Chapter - 4 1. The Cosmos in General: The cosmos is real and substantively eternal and modally changing. It consists of conglomeration of all that exists. It functions on natural laws without any external agency. It is a non-theocentric system2. Paper read at Seminar on Jainism, C.S.C., Delhi, March 2004.

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Mathematical Formulary of Mahaviran Precepts : (47) 2. The Physical World: Physically, it consists of six realities under two heads - (i) the living and (u) non-living coexisting in (ui) space, (iv-v) moving and stopping through the inert mediums of motion and rest with respect to (vi) time. It, thus, postulates a 4-d existence". 3. The Spiritual World: Spiritually, the path of happiness, H, is led through the accurate knowledge of seven reals. (I-ii) The living and the non-living combine together to lead to (ii-iv) the worldly existence through the influx and bonding of karmic aggregates with the living through its physical and psychological activities. However, the pure living has a longing for karmic decontaminations. Thus, we have: Worldly Living = Pure living being (soul) + Karma (Body etc.) (1) Or, Worldly living - Karmas = Pure living or liberated soul. (2) The aim of human life is to attain or create the state of (vii) ultimate happiness or liberation zeroing the suffering of the birth cycles or increasing the content of happiness.* 4. Formulary of Precepts (a) Happiness and Religiosity This happiness, H, results in proportion to (v) loosening and stopping and (vi) Shredding of karmic bondage through physical or psychological processes of abstention and austerities. The (vii) ultimate happiness, H is the last stage of human exaltation which could also be designated as Religiosity, R, or HOR (3) The happiness is acquired by following the rationally coordinated path of gem-trio of right faith, knowledge and conduct in comparison to 1 or 2-way path. (b) Passions, P Desires, D and Happiness: The human world abounds in physical or psychological desires, D, ambitions, attachments, aversions, attainments etc. - all forms of delusioncollectively called passions, P. These may be good or bad, limited and unlimited in numbers. The bad and, therefore, undesirable passions lead to sufferings. In fact, the world is a playground of passions resulting in a mixture of pleasures and pains. The religious path leads to minimizing pains/passions to zero and maximizing the pleasures (happiness) to infinity. Mathematically, one could say that passions, P

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(48) : Nandanavana (4) or desires, D are directly proportional to pains, W and inversely proportional to happiness, H one could, thus, express: D a Ra W HO Roc 1/P o 1/W. (c) World as a Cyclic Whirlpool: The world is assumed to be a cyclic whirlpool. The centrifugal forces of passions and possessions are working upon it for strengthening the rebirth-cycles. In contrast, observance of vows and austerities are working against it to counteract the above process. It is clears that until the centrifugal forces have exceeded the quantum of centripetal forces; no ultimate happiness or salvation will crystallize. Hence, for happiness: Centrifugal forces of non-attachment >> centripetal forces of passions (d) Volitional Purity, Destinities and Karmic Density: There are four destinities, Dy. - infernal, sub-human, human and celestial - for the living beings in order of decreasing karmic density, Dk and increasing volitional purity Vp. This means that the volitional purity of the living beings is inversely proportional to karmic density, Dk and destinity, Dy. The Jaina system encourages the living beings to mutate their quality of purity to higher and higher levels through the process of reducing karmic density. Thus, combining the earlier formulae, we have, Volitional purity, Vp oc 1/Dk Higher Destinity, Dy oc 1/Dk (7) or Inner Purity oc 1/Dy oc 1/Dk oc H Thus, the inner or volitional purity is directly proportional to happiness. (e) Happiness and Karmic Density: In order to attain the highest state of happiness, one must have Dk tending to zero, so that H becomes infinity. Thus if H is defined as H = D/Di = 1/Dk (9) Where, D is desires or passions fulfilled; Di is the total number of desires, which is normally infinite; and Dk is karmic density. The religion has an objective to have H = infinity. The common man can only imagine the realisability of such a condition. Hence, he feels his mission of worldly life is to try to attain such a condition. or

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Mathematical Formulary of Mahaviran Precepts : (49) This is easily surmisable that it is easier to reduce the number of desires to the minimum or zero to attain H = infinity, as the fulfilment of desires is virtually limited and constant. This is what the Jaina religion postulates - limitation of desires results in happiness. The reduction in desires/passions could be effected by many voluntary controls and cultivation of good number of virtues checking the karmic influx and reducing Dk. Similarly, lower the karmic density, higher will be the H. As passions, P are proportional to D, P can be substituted for D in the above equation. (1) Satisfaction/Contentment and Happiness or Karmic Density: Like happiness, contentment, C is also a desirable quality in worldly life. Both of these qualities are directly related with each other. The economists define C as below: Acquirement of desired objects S Total number of desired objects S = S/Si (10) and, therefore, COC HOC Roc 1/Dk (11) This formula is similar to earlier formula for happiness. Thus, if we reduce the number of desired objects, Si, we would be more content and happy. (g) Spiritual Mathematics: In order to effect better H or C, the Jaina saints have advised to follow many primary and secondary vows. During practicing these vows, the aspirant learns about the specific spiritual mathematics where the sum of qualities results in the multiple of the qualities in effect in individual, social and spiritual levels. This could be expressed in three formulae as below: (i) Non-violence, N. + Non-absolutism, N2 + Non-possessions, N3 = N1,N2, N3 (12) (ii) Sweating, Si + Self-sufficiency, S2 + Sameness, S3 = S1, S2, S3 (13) (iii) Right Faith, F+Right Knowledge, K+Right Conduct, C = Right (F, K, C,) (14) (h) The Theory of Karmas: Karmavada is the important dynamic theory of Jainism. It is one of the most scientific, philosophical and psychological theories, which is capable of (i) giving strength to bear the worldly strains, (ii) reducing the number

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(50) Nandanavana and intensity of pains and (iii) encouraging to work towards better future. It is an old form of the law of cause and effect, which has been verified by the psychologists in terms of relationship between stimulants, S and effect, R in medium ranges through a formula": S = K in R (15) Indicating that specific stimulants (physical, vocal or psychical emotions etc. or karmas) of internal or external nature have specific effects. Normally, karmas are said to be a form of fine but strong force, whose binding effects our actions and normal life. Of course, this is not a complete formula as there are many other factors affecting the results. However, research could be undertaken to improve and verify this formula on karma theory at least on the physical and chemical effects caused by different passions. (i) The Theory of Anekanta and Nayas (Aspects) - The theory of manifold predications (Anekanta) is also a very important contribution of the Jainas. It was developed on philosophical basis, but it could now be verified scientifically applying it to many physical phenomena. It states that an entity is multi-aspectual and a common man can study it only relatively with respect to some aspects, A. The absolute truth, T is, in fact, indescribable (because of language limitations and other factors). If the overall nature of an entity is T, the number of aspects is A, we have: Ai = SA = T (16) As A is infinite, we can integrate it to find the value of T as below: (17) Ad This theory has a septadic form of expression. On this basis, an alternative expression could also be written: A =P T = 0 7 Sadi (18) where the parameters 0 or 24 are virtually insoluble leading to T as indescribable. However, statistically, it could be shown that the septadic nature of describing an entity could be obtained in the form of the following equation": (19) = T = 24 3 3 3 C1 +3 C2 +3 C1 = (3 + 3 + 1) = 7 2

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Mathematical Formulary of Mahaviran Precepts : (51) This principle has a very large number of beneficial applications in our life. We need not go into details. The important point is that it has acquired scientificity and verifiability. 5. Graphical Representation of Some Precepts: (a) Linear Path of Higher States of Human Beings": The Jainas have two-fold religion - one for the householders and the other for the ascetics, a continued higher stage of the householders. Both the classes of followers have to observe certain practices and develop the corresponding attributes. There are two kinds of householders - (1) inclined (Naisthikas) and (2) pledged (Paksika), who have to follow eight basic restraints (Mulagunas) and eleven kinds of mental resolves (Pratimas). The ascetics have five varieties named as Arhats (Enlightened venerable - 46), Siddhas (Salvated - 8), Acaryas (Pontiffs - 36), Upadhyayas (Preceptors - 25) and Sadhus (Saints - 36) whose attributes are shown against them. Thus, if one plots the number of attributes against the different states of the living beings, one gets a straight line showing that the path of spiritual or inner progress is approximately linear and not zigzag. The linear path is simplest one and refutes the charge of harsh path by the west. (b) The Theory of Spiritual Stages (Gunasthanas)" - The Jainas have developed the psychological theory of fourteen spiritual stages (from wrong faith to static omniscient stage) depending on the gradually growing nature of volitional inner purity due to observance of vows and austerities. Thus, purity may also be called as stages of spiritual progress for the upliftment of the society and the individual himself. It moves oneself away from one's own home and moves one towards a universal home. Salvated Enlightened Leader of Sangh Preceptor Saint Pledged Gross E8 20 40 60 80 100 120 140 160 180 QUALITIES, NUMBER Fig. 1: Qualities of Different States of Human Beings

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(52) : Nandanavana This purity depends inversely on karmic density. Thus, the spiritual stages reduce the karmic density gradually leading to better happiness. These stages represent the fluctuations and improvements of mental volitions of the living beings. It is observed that they form a ladder from which a person may fall or move upwards based on the nature of his volitions. A ladder, therefore, could be framed to understand this theory. There are many such ladders one of which is a serpent-ladder shown in Fig. 2 as per Mardia. It indicates a person may fall from stage 7 to 2 and 11 to 6 and may move upward from stage 5 to 8, 10 to 12 and 1 to 3. The elaboration of this theory needs another article. Humans Higher Life Lower Lite Fig. 2 : Serpent Ladder : Spiritual Stages (Gunasthana) One can, thus, see that many basic Jaina, postulates can be mathematically and graphically expressed. This approach may lead to better understanding the religion in comparison to expressing them in traditional way. It is hoped that many such formulae can be developed for many other tenets of Jaina religion. References 1. Moore, Walter J.; Physical Chemistry, Orient Longmans, Delhi, 1969, p. 757. 2. Nyayacharya; Mahendra Kumar; Jaina Darsana, Varni Granthamala, Varanasi, p. 99 Jain, G.R.; Cosmology: Old and New, Bharatiya Jnanapith, Delhi, 1974, p. 180.

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Mathematical Formulary of Mahaviran Precepts : (53) 8 - 4. Umasvati (mi); Tattvartha Sutra, 1.4 (Tr. D.S. Baya), AASPS, Udaipur, 2003, p. 4 5. Mahaprajna, Acarya; Karmavada, ASS, Churu, 1985, p. 159. 6. Sharma, J.D.; Samanya Manovijnana, L. N. Agrawal, Agra, 1984, p. 152. Kothari, D.S.; in K.C.S. Fel. Vol., Rewa, 1980, p. 368. 8. Jain, S.K. and Jain, C.K.; Personal reference. Haldane, J.B.S.; Syadvada System of Predication, Sankhya, A 18, 1957, p. 195. 10. Jain, N.L.; Sarvodayi Jaina Tantra, Potdar Trust, Tikamgarh, 1997, p. 29. 11. Mardia, K.V., Scientific Foundation of Jainism, MLBD, Delhi-7, 2002, p. 128. 2 -

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Chapter - 5 SOME THOUGHTS ON CHANGES IN ORDER OF SOME JAINA CHAINS OF CONCEPTS AND PRACTICES Karl Sagan' has stated that the ancient religious concepts or beliefs have a tendency to resist intellectualism. This is illustrated by the penalisation of eminent scientists and philosophers like Galileo, Spinoza and White etc. It is further seen that many ancient religious beliefs have been helpful only in status-quoism of the social, political and economic systems. The religious systems are never called progressive and living ones, which are not sensitive towards changes in the above or other areas. In contrast, those religious systems are better long-lived and living ones, which are genuine towards intellectual and scientific analysis. This point applies to the Jaina system, which is going to be better, enlivened in this century. The Jaina system is an atheistic system. It should not, therefore, be a surprise if it is scientific providing rational understanding of nature and serving as a catalytic force in letting our knowledge as research-oriented, ordered, progressive and accurate as for as possible. It states an entity to be studied with respect to its substantivity, location, time and mode. The latter three factors are ever-changing and our knowledge about it will also follow suit. It will always be flowing like a river. As pointed out in T.S. 1.15deg, the Jainas have stated a tetrad of steps of acquire knowledge through (1) Apprehension (visual or intuitional preliminary operations), (2) Speculation (more observation and partial analysis), (3) Perceptual judgement (by intellectual analysis) and (4) Inference, theorization and record. This is similar to the process of gaining the scientific knowledge through the tetradic steps of experiment, observation, analysis and inference followed by hypothesization.

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Some Thoughts on Changes in Order of Some Jaina Chains ... : (55) Apart from the authors of Acaranga and Uttaradhyayana, the Jaina acaryas like Samantabhadra, Siddhasena, Hemacandra and Asadhara and others were great scientists in this regard who encouraged and cultivated the above scientific methodology to improve the growth front of the knowledge. In fact, the scientificity involves many factors like (1) inquisitiveness about what, why and how, (2) methodical thinking and working, (3) use of logic and intelligence (rather than intuition only in many cases) for examining an entity or problem with respect to the tetrad as pointed out above, (4) modification whenever and wherever required and (5) concept of knowledge as flowing onwards. This was developed due to the awareness of many flaws in scriptures as indicated by the Vaisesika. Accordingly, when one looks at the Jinistic precepts and concept through ages, one finds regular application of this attitude. For example, even the definition of religion has been changing through the (1) ritualistic (2) intellectualistic or logic, (3) devotionalistic and now (4) the scientific ages forming a cycle of "Welfare of all", "Individual welfare", and "Welfare to all again". It is now aimed at increasing the happiness content of the world. Similarly, different kinds of perceptual, conductual, physical and spiritual phenomena have been cited in a recently published book which involve changes in order, names and numerical difference, varying explanations of physical observations etc. representing the continuity of this attitude even today. 8 Bruhn has observed that most of the conceptual, ethical or conduct-based material of the Jainas is organized in chains of pairs, triads, tetrads, pentads, heptads, octads, nonads, decades and so on. Though, the syntactic level may not be logically very satisfying but notional level may be important. These chains are designated with an appropriate technical term representing the major objective like, chain of Bandha (karmic bonds), Yoga (activities), Tattvas (reals), Anuyogas (expositions), Pudgala ke guna (mattergic properties), Indriya (senses), Satya (truths), Dharmas (Supreme virtues) and the like. They have appropriate number of member-components developed through three stages (or periods) of colloidal, semicrystalline (partial fluctuation) and crystalline (finalisation) nature

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(56) : Nandanavana while undergoing necessary transformation, rationalisation and puritanism, which are the basis of scientificity. These conceptual chains in their final stages have been found to confirm to numericality of components rather than name, position or order of individual components in both Jaina Schools. These points reflect their theoretical, physical, psychological and practical status strengthening or weakening their rationality or practicality in the chain. With the criteria of scientificity in mind, this paper attempts to present eighteen theoretical and practical chains involving changes in the order of their member-components and their intellectual analysis. They have been designated here as cases. These changes in the order of the components of some concepts might have deterred or advanced the flow of Jaina thoughts. This indicates the scientificity of this system and brings its principles and practices under rational examination. Some points for thought are presented here to discuss what might have been the basis of these changes in theoretical/practical conceptology. 1. Order of Gem-trio Acarya Umasvati (mi?) has his first aphorism in his excellent book 'Tattvartha-sutra'' that the Triad of right faith, knowledge and conduct have been preferred here. This text belongs to 2-3-4 century. The earlier texts like Sthananga (3.430-43) 10 and the karmological texts like Satkhandagama" mention the order of this triad in terms of (Right) knowledge, faith and conduct. What could be the reason for change in this canonical order? Should it be taken as the victory of the beginning of devotionalism over intellectualism so that the knowledge may become prejudiced due to faith (non-doubt in scriptures). The fly-over of doubt, inquisitiveness and questioning is the first component of eight-fold faith. The world of intellectuals is not in a position to agree to this point. It is felt that the order of knowledge, faith and conduct is more scientific. The faith of an intellectual is stronger also. Kundakunda has given a different order in terms of conduct, faith and knowledge in his Samayasara verse 2 while maintaining tradition in V.16.'

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Some Thoughts on Changes in Order of Some Jaina Chains ... : (57) 2. The Order of the Triad of Mind, Body and Speech We normally talk about mind, speech and body. This indicates to speak and act after thinking properly. This order is ancient and canonical. The concepts of three guards (guptis), violences (dandas) and censures (garha), etc. indicate the canonical order of this triad (Sthananga, p. 161-62). However, Umasvati has changed this order also in his text in 6.1 (The activity is defined as the actions of body, speech and mind). This change of order is also a matter of consideration. Which is more important-mind or body? Action is more important or thoughts or mind which leads to action? In view of the history of the development of the concept of influx and bondage of karmas, Umasvati seems to be traditionalist because the concept of importance of mind, thoughts or psychology was prevalent even in the days prior to Kundakunda. The mind is the basis of thoughts, emotions and feelings. Does Umasvati wish to postulate the secondary character of mind as an introduction to devotionalism to give it the last place in the order? The intellectual world is staunch supporter of mind-based action. The western scholars have also begun thinking over this change in order. This order, thus, also requires examination despite the opinion of Ohira and Johnson to call this change as of no significance." 3. The Order of the Triad of Planning, Preparation and Commencement The Jainas have two important theories: (i) Karmology and (ii) Passionolgy. The basis of 108 beads in rosaries is the extension of the theory of passion (4x 3x3x3-planning etc.). The order of planning, preparation and commencement (Samarambha, Samarambha and Arambha) is different in canons. It is different in Digambara canons. This change of order has resulted in difference in meaning of some terms also (Samarambha). The Svetambara texts like Sthanarga (3.16 or 7.84-89) have the following different order of this triad: Commencement, Planning and Repentance (Samarambha) Here, there is indication of planning on the basis of prior action. In addition, if the action is inauspicious, there is indication of mental tendency of repentance. Thus, we have: Action, Mind, Mental emotions which describe the last place for mind. This point seems to be in contrast with earlier canonical postulates and indicates about two

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(58) : Nandanavana traditions of the order of mind, speech and body. This order might be corrupted. In contrast, Umasvati has given the order of planning, preparation and commencement in his aphorism 6.8, which is practical and scientifically more logical. However, the first place of mind here has become a point of contention in view of secondariness of mind in his 6.1. The order of Digambara text in 6.8 establishes the order of mind, speech and body, which is in contrast with 6.8. Here, the middle term has been used to mean preparation for an action. It is not in the sense of mental activity. Mahaprajna has also indicated the disorderly nature of canonical order of this triad." The canons have intellect-based descriptions. Hence, their order may lead to improvement in life. In contrast, the Digambara order of this triad is more practical and realistic. There is dormancy of auspicious trend here. 4. The Order of the Tetrad of Karmic Bonds: Point-Configuration Duration-Intensity Bond or Reverse In Kundakunda 's period, the order of four types of karmic bonds was placed as Space point-configuration-Duration-Intensity bonds. In contrast, Satkhandagama ", Tattvartha-sutra 8.3 and Thanar (4.290) "contain the changed order of these bonds (Samayasara, 290). In fact, the first order seems to be more scientific. How the karmic configuration could be formed without karma-transformable points? Mahaprajna has also described Karmavada 18 following this order. Acarya Vidyananda" has also described it with minor changes. The change of this tetradic bond order has not been commented either by scholars or commentators. This demands logical investigation. 5. The order of the Septad of Reals and nine Categories The canonical 20, 2 and Kundakunda a compositions describe 9, 10 or 11 categories of existents in the world whose faith and knowledge causes excellent conduct. However, their order is more akin to that in the non-Jaina systems and corresponds to five couples of noble truths in contrast with the four couples of Buddhist noble truths. - This order has the reals of bondage and liberation in the end. It might be possible that the development of Jaina concept of reals may be based on other philosophical systems. The older order of Jaina reals is strongly influenced by them. Dixit also agrees with this point.

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Some Thoughts on Changes in Order of Some Jaina Chains ... : (59) 24 In contrast with this order, there is the order of reals by Umasvati (1.4) where not only the number of reals is fixed but their order is also changed. It has been accepted by later scholars also. It seems that the canonical order of reals or categories is intellectually not very logical and psychological. In contrast, the order of Umasvati has both these qualities. This is more systematic too. What would have been the basis for this change of order? However, this change indicates the strong indication of Umasvati being an independent thinker. 6. The Order of the Tetrad of Expositions (Anuyogas) The term 'Anuyoga' means subject wise compositions. The early canons involve many subjects in every text. There was no tradition of subject-based canons. However, the twelfth canon had a section on exposition of biographies which was divided in two sub-sections: (1) Biographies related with the Ford-builders and the Enlightened ones (Prathamanuyoga) and (2) Biographies related with other torchbearers. 25 Later, the gradual loss of memory and intelligence, led Aryaraksita to develop the concept of four expositions based on different category of subjects during first-second century C.E.20 The Digambaras also agreed to this. Samantabhadra even defined the subject-contents of these expositions. Thus, both the traditions agree to four expositions. But both have their different order and some difference in names as shown below in Table 1. 26 27 Table 1: The Tetrad of Expositions 1. 2. 3. 4. Digambaras Exposition on Biographies (Prathamanuyoga) Exposition on Conduct (Primary and Secondary, Carananuyoga) Exposition on Cosmology and Sciences (Karananuyoga) Exposition on Metaphysics or Realology (Dravyanuyoga) 2. 1. 3. 4. Svetambaras Exposition on Primary & Secondary Conduct (KaranaCarananuyoga) Exposition on Religious Tales or Biographies (Dharmakathanuyoga) Exposition on Mathematics and Sciences (Ganianuyoga) Exposition on Metaphysics or Realology (Dravyanuyoga) It is seen that the first exposition of biographies of the Digambaras has become the second exposition of the Svetambaras. The third exposition of Cosmology and Sciences has become exposition of Mathematics of the Svetambaras. The second exposition

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(60) : Nandanavana of Digambaras has become the first exposition in column 2. Even the term "karana' has been given a meaning of 'secondary conduct there and the name becomes a combined one. The fourth exposition of Realology is the same in both the traditions. The Digambaran order seems to be more reasonable and psychological as 'Example is better than precept'. One is encouraged to move on through exemplary stories. The rightness of conduct leads to predilection towards authenticity and metaphysics. Though both the traditions have the order of expositions moving from gross to fine, however, the origin and period of difference in names and order in the first two cases requires study 7. The Order of the Tetrad of Properties of Mattergy (Pudgala) The mattergy or Pudgala has been characterized by the four attributes of touch, taste, smell and colour. The Digambara tradition mentions them in the above order (T.S. 5.23), which has been logically supported by logicians like Akalanka in his texts. In contrast, the Svetambara canons and even Kundakunda " and Sarkhandagama" have their order in reverse-colour, taste, smell and touch. Here also, it seems that while the Digambara tradition moves from gross to fine, the other tradition moves in the reverse direction (from physics to grosser chemistry). The origin and period of reversal of this order requires investigation. However, this change seems to have taken place after Kundakunda and Satkhandagama period. 8. The Order of the Pentad of Senses and Sense Objects The sense control has a very important place in Jaina thoughts and practices. They are the causes of attachment and aversion and consequently influx and bondage of karmas with the help of mind. Bhagavati 2.4, Prajnapana 15.1" and Sthananga 5.125-27 have the order of senses and sense-objects in terms of sense of hearing, sight, smell, taste and touch. Mulacara verse 1091 also describes the shape of sense organs on this order. In contrast, most Digambara texts like SK, 1.4/1.33 and T.S. (2.19-20) have their order as touch, taste, smell, sight and hearing. In the first order, there is indication of movement from fine to gross, while the second order indicates movement from gross to fine. The senses and their objects are concerned mainly with physical world where there is a general trend of movement from gross to fine. The change of the order of senses, thus, requires analysis.

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Some Thoughts on Changes in Order of Some Jaina Chains ... : (61) 9. The Order of the Decad of Truths (Satya) Truth is the second among the five-fold minor and major vows. It strengthens the observance of non-violence vocally. It is also an indirect component of the triads of yoga, carefulness and guards. Many texts mention ten varieties of truth from Sth.33 to Rajavartika ** (i.e. from pre-Christian era to tenth century A.D.) as shown in the Table 2 below: Table 2: The Decad of Truths MC35 RV-1 S.No. 1. 2. Sth. 10.89 Regional (Janapada) Approved/Conventional 2 (Sammata) Representational 3 (Sthapana) Nomenclatural (Nama) Appearance (Rupa) 5 5. 5 Conventional (Samvrti) Arrangementative (Sanyojana) 6. Relative (Pratitya) Probabilistic 7 Probabilistic Country (Desa) 7. Figurative (Vyavahara) 8. Modal (Bhava) Yoked (Yoga) 10. Simile truth (Aupamya) 8 10 10 Canonical truth (Samaya) It is seen that while the Digambara text of MC and GJ generally follow the Sth. list with the elimination of yoked truth and adding probabilistic truth at seventh or eighth point leading the modal truth to ninth position. No cause for elimination, addition or positioning has been pointed out in textual commentaries. However, these points requite consideration specially the addition of probabilistic truth, which does not find place at all in Akalanka's ten categories of truth. Moreover, the order of his categories is quite different from and better ordered than the others. There are six categories as named in column 1 but with different order with 'Sammata' becoming Sarvsti here (both have similar meanings) and the three new categories of arrangementative, country and canonical truth have been added eliminating yoked, simile and figurative categories of Sth. It can be easily surmised that the Sth. listing is based more on popular kinds of

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(62) : Nandanavana truth in comparison to Akalanka's one, which has mote intellectualism and order-based reasonability. It starts with popular truths and terminates at ultimate canonical truth indicating improvement on canonical contents. The last five have their definition with illustrated spiritual or religious orientation too. It is surprising how the canonical or early or early post-canonical Sth. list does not have the category of canonical truth. Did the canons not find their supreme place in Sth. Period? Further, it is also a point how the southern acaryas of MC and RV could adopt the different lists. Moreover, it also indicates that Akalanka had definite idea regarding Janapada' (region) and 'Desa (country) where the truth types could be different. The eliminated categories do not seem to have any religious implication. It seems that there must have been a period in the history of conceptual development to make them more reasonable and systematically ordered in comparison to canonical and post- canonical periods. Many logicians like Akalanka contributed quite a lot in this matter. Possibly, however, they could be included in arrangementative (yoked), representational (simile) and country (figurative or probabilistic) categories to maintain the number ten. Mahaprajna" mentions these points of difference in order, name and meanings in these two but does not analyse. However, these points are to be considered intellectually, 10. The Order of the Decad of Supreme Virtues (Dharmas) The Jaina system places high value for the control and stoppage of karmic influx and shedding of the karmas for both-the householders and ascetics. This is materialised through 57 karmic stoppage (Sarvara) factors (3 guards. 5 carefulnesses, 10 supreme virtues. 12 introspective reflections. Anupreksas, winning over 22 afflictions (Parisahas) and 5 kinds of conduct). Among them, the ten supreme virtues (Dharmas) are very important as they lead to counteract passions and strengthen the practice of five vows of non-violence etc. leading them to turn into the major vows (Mahavratas). They have also been termed as virtues of the ascetics denoted by adjective 'Samana-dhamma in Samavao and 'Uttama' (Supreme) in T.S. 9.6. These virtues are given in Table 3.

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Some Thoughts on Changes in Order of Some Jaina Chains ... : (63) Table-3: The Decad of Supreme Virtues Sth 10.1618 S.10 Ksanti (Curving anger) Mukti* (Curving greed, purity) Arjava (Curving of deceit, honesty) Mardava (Curving of pride) Laghava* (Minimisation of possession 1 4 3 2 6 Satya (Three-fold truth) Samyama (Restraint from violence) Tapa (Austerities) Tyaga (Renunciation) Brahmacarya (Celibacy) Table 3 makes it clear that the canonical38 list is somewhat in contrast with the order of passions and vows. It has two new terms not found in the other lists. Their definitions are also somewhat varying. Moreover, there is no mention of Akincanya (Aparigraha, nonattachment) in the canonical list. Perchance, the term 'Laghava' (minimization of accessories) may be taken as synonym for it. Similarly, Ksanti for Ksama may be all right, but 'Mukti' for curving of greed or lobha seems to be somewhat in anomalous position as the term connotes a different meaning. In contrast, the order of these virtues in T.S. seems to be better reasonable with respect to passions and vows. However, Kundakunda has added a new dimension to it by placing Satya before Sauca. In fact, it does not seem proper. Further, if we take these virtues as extension of five vows of nonviolence etc., still he does not seem to be reasonable as 39 7 8 9 TS 9.6, BA 703, KA 394-404 Ksama 10 Sauca** Satya Tyaga Akincanya (non-attachment) (1) Non-violence involves virtues 1-4. (2) Truth involves the 5th virtue of truth. (3) Non-stealing involves virtues 6,7,8 (restraint, austerity and renunciation). (4) Celibacy involves virtue 9. (5) Non-possessiveness or non-attachment involves the 10th virtue. It is to be noted that the canonical order does neither follow the order of passion curves nor the normal order of vows. Kundakunda has also these defects. Thus, T.S. period should be taken as the period of systemization of conceptual orders. However, with reference to vows, the placement of non-attachment before celibacy in T.S.

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(64) : Nandanavana requires reconsideration. It will, otherwise, not be proper to call these virtues, as extension of five vows, which they normally should be. The position of 'Laghava' and 'Mukti in canonical order is more intriguing. Of course, Haribhadra" has mentioned in his Avasyaka Vitti, two traditions involving Akincanya and Laghava in one and excluding Laghava but it does not solve the order-based discrepancy. However, if we overlook the names of these virtues, still the theoretical basis of the change of order requires clarification. 11. The Order of the Decad of Devoted Services (Vaiyavstya) The external and internal austerities have an important place in physical or spiritual development. However, the six internal austerities are better karma-shedding agents. The devoted or selfless service is the third among them. The selfless service means to offer all kinds of help in procuring food, medicine, and accessories for the monks and doing all the needful activities to alleviate obstacles in their monastic practices. This service refers to individual monks, group of monks, four-fold Jinistic order and co-religionists. On these bases, this has been ten-foldly classified in Sth. 10.1741 and 5.44-45, Aup. 3042, MC. 390 and T.S. 9.24 as shown in the Table 4 below. Table 4: The Decad of Devoted Service Sth. 10.17 Aup. MC43 TS 9.24 Acarya (Pontiff) Gunadhika 1 Upadhyaya (Preceptor) Sthavira (Elders) Tapasvi (Austerite) 5 Glana (Ailing monk) 5 (Durbala) Saiksa (Novice) Sadhu Kula (Larger group of 10 7 monks) Gana (Smaller group) 7 9 Sadhu (Saint) Sangha (4-fold order of 9 monks) Sadharmika (Monk or Manojna Manojna (Popular coreligionist) saint) Table 4 indicates that whereas the T.S. does not have the names of Sthavira and Sadharmika, the Sth. does not have the names of 'Sadhu' and 'Manojna'. Even if 'Sadharmika' is taken as 'Sadhu', still there will be no 'Manojna'. Moreover, the order of names is also different 6 10

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Some Thoughts on Changes in Order of Some Jaina Chains ... : (65) in both the lists. The reverse of order of 'Gana' and 'Kula' refers to the differences in their definition. The order of 'Glana' after 'Saiksa' seems to be better in T.S. The MC list is similar to T.S. with some different order and nominal changes in the names of Glana as Durbala and Acarya as 'Gunadhika' (over preceptor?). Not only this, even the Aupapatika order is different from Sth. despite inclusion of all the 10 names. This difference in order in primary and secondary texts is still puzzling. These lists could also be considered with historical prospective. They require uniformity in current age. 12. The Order of the Pentad of Self-studies (Svadhyaya) Like the selfless or devoted service, self-study also forms an important (fourth) component of internal austerities. This aims at the studies of literature related with spiritual welfare. It alleviates the ignorance and mental distresses due to attachment etc. leading to reduce the obscuration due to knowledge-obscuring karma. Sth. 5.2204, Utt.45 30.34 and Aup. 30, MC 39346 and T. S. 9.25 have mentioned the pentad of self-studies as shown in Table 5. Table 5: The Pentad of Self-Studies 1 2 3 4 5 Sth./Utt./Aup. Vacana (Reading & teaching) Prcchana-Prati (Questioning) Parivartana (Memorizing/recitation/ repetition) Anupreksa (Reflection on studied material) Dharmakatha (Religious tales, listening, sermonizing) MC 393 3 1 2 4 5 TS 9.25 124 The Table indicates that despite the five-foldness in all the lists: (1) The same order persists in Svetambara texts. (2) MC 396 places the third variety in the first place not followed by others. The logic of this placement is not given. (3) The T.S. list has three specific changes. 3 5 (a) The terms Amnaya (for parivartana) and 'Dharmopadesa' in place of 'Dharmakatha' have been used. Amnaya involves vocal repetition of study material while in Parivartana, memorizing may also be involved. However, both may be taken as equivalent. This may be taken, as a change in name is T.S.

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(66) : Nandanavana (b) There is a change of order of Amnaya and Anupreksa in T.S. in contrast with the Svetambara texts. Their order is reversed. The question is whether the mental reflection should precede or follow the well-memorised studies. Mahaprajna * has stated that it is reasonable to believe that good reflection could be undertaken on the well-learnt and memorised studies. Accordingly, he has supported the order of Svetambara texts. However, Siddhasena* seems to opine that the term reflection should mean mental repetition of scriptures and their meanings without pronunciation. This process may, therefore precede vocal repetition of the Amnaya process. However, even the psychologists agree vocal practice as precedent to mental practice. Secondly, the commentator of MC verse 393 defines the term Anupreksa as contemplation on twelve-fold reflection based on selfstudies. This view also concurs with its order following Amnaya rather than preceding it. (c) The Dharma-katha of MC and Svetambara Texts has become Dharmopadesa (religious sermons) in T.S. 9.25. This term is more general than Dharma-katha involving religious tales or biographies of torchbearers. The religious sermons may or may not involve these tales. However, sermons or tale telling is a physical-cum-vocal activity, which keeps men away from idle or sinful tales. Thus, the T.S. order of the last three varieties follows the tradition of mind, speech and body. This does not seem very reasonable in case of self-study. Hence, the change of the order of the 35 and 4ch variety requires reconsideration. 13. The Order of Nonadic Sub-species of Conation-obscuring Karma (Darsanavaraniya Karma) Sth. 9.14 and PRJN. Chapter 2348 have named the nine subspecies of conation-obscuring karma, which have the following orderthe pentad of sleeps and tetrad of conation. Dhavala 6.31 have also nearly the same order. In contrast, TS 8.7 and almost all other texts of Digambara tradition have the order beginning with tetrad of conation followed by the pentad of sleeps. The cause of the change of the order of these sub-species requires research-sleeps after conation or conation after sleeps? However, if the general meaning of conation is accepted, the sleeps involve either absence of conation or incomplete

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Some Thoughts on Changes in Order of Some Jaina Chains ... : (67) conation or vision. This could be assumed as ocular-conationobscuring species. On psychological basis also, over-seeing involves sleep and concentrated seeing involves meditation. Thus, the order of pentad of sleeps should follow the tetrad of conation. Karmagrantha seems to realize this fact and has reversed the canonical order. How and when this change did take place and what has been the intention in it requires analytical discussion. Further, in Svetambara version, there is the term Vedaniya following pentad of sleeps and there is the word conation-obscuring in Digambara version for all the species. This difference has been noted by some scholars without any comments. 14. The Order of Nonadic Sub-species of Conduct-deluding Karma (Caritra-mohaniya Karma) It is seen that like the changed order of the species of conationobscuring karma, there is also the change in order of nine species of quasi-passions of conduct deluding karma in T.S. 8.9 in contrast with the order given in Sth., 9.69, PRJN" Chapter 23.2 and Dhavala 6.45 as can be seen is Table 6. Table 6: The Nonad of Quasi-passions Sth. 9.69 T.S. 8.9 Striveda (Feminine libido) Pumveda (Masculine libido) Napunsakaveda (Neutral libido) Hasya (Laughter) Rati (Liking) Arati (Disliking) Bhaya (Fear) 8. Soka (Sorrow) 9. Jugupsa (Disgust) They are called 'No-kasayas' or A-kasayas' having nearly similar meanings. It is seen that the libido triad appears first in the canons and Dhavala while it appears last in T.S. and Karmagrantha-1 verse 17. Secondly, there is also the change in the order of fear and sorrow too in T.S. In fact, these quasi-passions are manifestations of psychological emotions. It is these emotions, which result in action and absence of mental states. As a result, how there could arise the quasi-passions of laughter etc. until there are mental disposition

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(68) : Nandanavana related with the triad of libido, which follow them? The propensities depend upon our mental states. Thus the canonical order seems to the reasonable. However, T.S. and later authors have followed the different order. Per chance, they might have some deeper knowledge of psychology of human beings in mind. Secondly, the change of the order of fear and sorrow also requires some thoughts though they seem to be mutually related partially and could be interchangeable. 15. The Order of the Decad of Monastic Conduct (Samacari) Jainism aims at perfect ascetic-hood for achieving the highest goal of infinite bliss and salvation. The stage of asceticism is normally followed after enjoying a good and religious house-holdership. One practices many kinds of physical and mental observances and inculcates many virtues in tune with ascetic life. The initiation to ascetic-hood has certain duties (i.e. practice of equanimity, austerity and self study etc.) and observances of general and monastic conducts to have the monastic life non-violent and harmonious. Formerly, the term acara had a meaning of monastic austerities. However, when monastic order was established, the position of pontiff was there and normal disciplinary rules were thought of to maintain harmonious relationship between the head and colleagues. These rules were called 'Samacara' (MC 4.123) 53 having a four-fold sense such as 1. Being devoid of attachment and aversion. 2. Rational knowledge and non-transgressory observance of vows or defect-less alms begging and food-intake. 3. Similar conduct or austerities to be observed by all (major vows, subjugation of passions or observance of ten righteous duties or virtues etc.) 4. Similar conduct conforming to canons to be followed by all. 5. The coordinated observance of four-fold practices. 6. Monastic conduct in general. Though Dasavaikalika does not mention the term 'Samacara', but there are stray points in this context. However, many later texts have mentioned ten-fold (general as per MC) monastic conduct representing propensities in normal behaviour of the monks. Utt.54 list seems to be the oldest while Sth. 10.10255, Bh. 25.75%, AS and MC 4.124 lists seem to be developed over Utt. and finalized. That is why; they have the same order in contrast with Utt. as shown in Table 7:

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1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Some Thoughts on Changes in Order of Some Jaina Chains... : (69) Table-7: The Decad of Samacari Utt. 26.1-7 Avasyiki (permission to go out) Naisedhiki (permission to come in) Aprcchana (Asking for command) Prati-prcchana (Asking for commands again) Chandana (Participatory invitation to Pontiff) Icchakara (Willingness to obey) Mithyakara (Falsification) Tathakara (Saying 'It is so' for the sermons) Abhyutthana (Pontifical Reverence) Upa-sampada (Total submission to the Pontiff) Sth. Bh. MC etc. 6 7 8 1 2 3 4 5 9 10 It is clear that Utt. has different ten-fold order in contrast with the other texts. There is difference even in the ninth name also. It seems that this text is older than other texts and the concept of monastic conduct was under development. The texts of Utt. tradition were composed in the same area of Bharat of that period. How this change of order, then? The Bh. Sth. or MC. gives us the final and uniform list with a reasonable order to be followed by later scholars. The authors of Bhagavati etc. did realize the discrepant order of ten-fold Samacari and ordered them properly. Of course, there are some differences in the meanings of the terms, the Digambara system being more spiritualised. However, this ordering process leads one to think whether the concept of canons having consistency all over is correct. In fact, if one studies different canons or even the same canon, one finds conceptual development stratas as shown by Bruhn in case of passions (Kasayas) or by Dixit in case of Karma theory and other concepts. 58 16. The Order of the Decad of Renunciation (Pratyakhyana) The renunciation forms the fifth component of the essential duties of the ascetics (They are somewhat different for householders"). Four of them are positive like eulogisation and veneration of the Tirthankaras, Recitation of penitential retreat and undertaking equanimity practice. Of course, these duties aim at restricting oneself to the spiritual aspects of life. The other two-renunciation of improper activities (Pratyakhyana) and attachment towards body (Vyutsarga) seem to be literarily negative but spiritually positive. In fact, the

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(70) Nandanavana 61 degree of spiritual progress in dependent upon the gradual withdrawal from nine-fold physical and psychical propensities like food, accessories, passionate behaviour and others as mentioned in Utt. 29.360. The component of renunciation is important among these duties. It has been defined in terms of practical/physical and ideal forms. Physically; it involves the abandonment of six-fold improper propensity of mind, speech and body. It may be vows of restrictions obstructing observance of proper restraints. Ideally, as per Kundakunda, it is the renunciation of mental dispositions leading to karmic bonding The object of renunciation is to observe the vows by avoiding future flaws and dispositional purification leading to control of the influx of karmas. The physical renunciation leads to dispositional purification. It has been described and ten-foldly classified in many texts like Bh. 7.2, Sth. 10.101, AS 6 and MC 63940. 63 Though, DSV and Utt. do not seem to have the term Avasyaka, still Utt. 29 has the names of six Avasayakas under the chapter on Samyaktva-Parakrama (Valour of Righteousness) where renunciation has been mentioned without definition and classification though later in some chapters it mentions nine-fold renunciation in terms of renunciation of (1) eating together (2) accessories (3) food (4) passions (5) activities (6) body attachment (7) refuge or help from others (8) foods and drinks during holy death ritual and (9) good dispositions. These represent the items of renunciation rather than its classification. Bh. A. names the terms 'Avasyaka' with no details about the kinds of renunciation except by the commentator. It seems that the classification of this factor may be a later development or it might not have been included in these texts because of its common nature for the ascetics. Its ten-fold classification in different texts is given in Table 8: 63 Table 8: The Decad of Renunciation 64 AS65 Bh. 7.266 Sth. 1. Anagata (Earlier performance) 2. Atikranta (Later performance) 3. Koti-sahit (Associated with end-point) 4. Niyantrita (Future-based/vow-based) 5. Sakara (Exception-based) MC 639-4067 1 2 3 (Resolve-based) 4 (Nikhandita-inevitability) 5 (Distinctive)

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Some Thoughts on Changes in Order of Some Jaina Chains ... : 6 (Non-distinctive) 7 (Parimanagata) 8 (Aparisesa-life long) Adhvanagata (Path-based) Sahetuka based) 6. Anakara (Exception-less) 7. Parimanakrta (Limit-based) 8. Niravasesa (Complete) 9. Sanketa (Indicator-based) 10. Addha-pratyakhyana (time-based) (71) Bhagavati first classifies renunciation two-foldly: (a) Renunciation related with primary restraints (Mulaguna 5 as per MC68) AS, 28 as per (b) Renunciation related with secondary restraints (7 secondary vows of votary including equanimity practice and austerities). (Reason/condition 64 Bh.A also mentions them without details. The ten-fold renunciation is related with the secondary restraints. It is clear from the above list that the 9th and 10th renunciation in MC are not there in the canonical list. Moreover, even the eighth name is also different (of course with similar meaning). Mahaprajna has indicated that the meanings of 3rd, 5th, 6th, 7th and 8th are also different in both the lists. The meanings of 9th in MC and 10th in Bh. also refer to different basis (path-based, time-based). He has expressed surprise over these differences in the two systems which require search on 'when, how and why' of the change of renderings and meanings. However, he feels the MC listing and their meanings as more natural and traditional. Further, it must be pointed out that the Digambara tradition (MC516) has also a change in order of the fifth and sixth essential duties, placing renunciation in the 5th place and detachmental attitude with body in the sixth place, in contrast with Bhagavati and Avasyaka order. This also seems more reasonable as detachmental attitude will follow only after renunciatory practice, which aims at this object only. 17. The Order of the Decad of the Fines (Suksmas) 68 There are two kinds of entities: mattergic and non-mattergic. The mattergic entities have two varieties: (1) gross and (2) fine. The Digambara texts mention each of them having two varieties: (1) ultimate and (2) relative. A fine entity is that which is non-resisting and non-striking mutually and with gross bodies. Dravya Sangraha (Compendium of Realities) mentions the mental propensities and karma as fine. Bh. 8.270 also have mentioned ten items to be known by

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(72) : Nandanavana the omniscients and not by non-omniscients (like us) involving mattergic and non-mattergic items without mentioning their gross and fine nature. However, as they are known by the omniscients, they should be taken as fine, non-mattergic or qualitative for the nonomniscients. However, DSV 8.157 Sth. 8.3572 and 10.24 mention eight or ten kinds of entities as fine in the Table 9. 123 4. 5. 6. 7. 8. 9. 10. Bh. 8.2 Sound Air Smell Atom Siddha Jiva Medium of Motion Medium of Rest Medium of Accommodation Liberatability Alleviation of Table 9: The Decad of Fines DSV 8.15 Sneha (Kinds of water) 3 Flower 5 6 7 1 2 3 4 5 6 7 8 Prana (Kunthu insects) Uttinga (Ant hill) Moss (5 colour) Seed Greens (Sprout) Eggs Sth 8.35 Sth 10.24 3 5 2 8 4 Layana 1 2672 8 4Layana (Ant-hill) 1 pains It is seen that while Bh. includes living and non-living entities in its lists. DSV and Sth. 8.35 include only the fine living entities (at the stage of their first formation). However, the order is different. The DSV list seems to move from fine to gross (with respect to physical or chemical composition). In contrast, the Sth. list moves from gross to fine (as Prana is a fine insect and Sneha is molecular water only). Moreover, Sth. 10.24 has given diversity to the list by including mental functions of mathematics and permutation and combination (Bhanga). Generally, DSV is taken as a prior composition Sth. How its fine-gross-based form of fines changed into Sth. Period. However, the Sth. order seems to be little more scientific. The point is how the non-living fines like atoms or karmas got overlooked in canonical list? The metrical and verse composition cannot be taken as the major cause of this change. The addition of two mental functions in Sth. is also a point. Most probably, mental propensities have been taken as 9 Maths 10 Bhanga

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Some Thoughts on Changes in Order of Some Jaina Chains... : (73) fine as the mind is also taken as fine. Thus, the facts of change of order and inclusion of these functions require better elaboration. 18. The Order of the Septad of Standpoints (Nayas) The Jainas believe that knowledge is acquired either holistically or partially through valid organs of knowledge (Pramanas) and standpoints (Nayas) by self or through others Former reveals a thing as a whole (sakala-grahin), while the latter reveals a thing as a part (amsa-grahin). Therefore, the former is called comprehensive or full-orbed statement (sakaladesa), where as the latter is called incomprehensive statement (vikaladesa). In other words Pramanas involve all aspective knowledge about an object while nayas involve single-aspect knowledge of the object at a time. As there are many aspects of an entity, there may be many nayas too. The earlier texts like Bh. and PRJN do not have this concept of standpoints though there are some aspect-wise statements It seems Digambara texts move more elaborately on the nayas. The order of both these classes in different texts is given in Table 10: 74 @-~me+5 OF (a) 1 2 3 (b) 4 6 7 Table 10: The Septad of Standpoints ADS Substantive Standpoints Naigama (Figurative) Vyavahara (Empirical) Samgraha (Collective) Modal Standpoints Rjusutra (Present moment) Sabda (Verbal) Samabhirudha (Conventional) Evambhuta (Actualistic) Sth. 7.3878/T.S. 1.33 132 4567 It is seen the Sth. and T.S. order of the first three standpoints stands changed where the second and third of ADS have been placed in the reverse order. This order is followed by later authors. It is stated. that while the figurative standpoint has general-cum-particular aspects, the empirical standpoint has specifically particular aspect related with figurative one. In contrast, the collective standpoint has general aspect only. Balchand Shastri (Satkhandagama-Eka Anusilana, p. 167) has pointed out that Dhavala also has the ADS order in one place. Dixit opines that the nayas represent the measure

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(74) : Nandanavana of sophistication and he is not in a position to properly justify the change of ADS order. However, it is surprising that Sth. 7.38 has the T.S. order. Does it mean that it is a later inclusion in it or ADS author might be ignorant about canonical order? The tallying of these two orders including the definition of three modal standpoints seems difficult even for Dixit. All the above cases of changes in the order in the chains are related with the Jaina concepts and practices. On deeper studies of canonical and post canonical literature, many more such chains may be found. They involve mainly changes in the order of the conceptual and practical components along with differences in names and meanings in many cases. No comments on these points are found in books of early commentators or current scholars. Of course, Mahaprajna, Dixit, Bruhn, Johnson and others have noted these points in many cases but analytical comments are lacking there. This is, in fact, surprising that the followers of the tradition of examination--- Samantabhadra and Siddhasena Divakara could overlook such issues. The following points should be considered while analysing the above cases of changes in order. (1) Historical Perspective When one looks at the historical development of Jaina thoughts, it is observed that their dimensions have been modified, extended, contracted or changed from time to time. In the first place, there was popular experience in evolving them. Later, intellectualism came followed by devotionalism. The change of the order of knowledge, faith and conduct into the other order may be taken as symbol of this process. Many recent authors have indicated this point in their books and articles as referred to in this paper. Historically, Bruhn seems to be right that the pre-Bhagavati cumulative process changed into postBhagavati and later progressive process of systematisation presenting several successive changes. (2) Development of Intellectualism The period of Umasvati must have been a period of transition. That is why, on the one hand, there are echoes of devotionalism, on the other, his systematic order of planning etc. as in point 3 above, reals and categories as in point 5 above and standpoints as in 18 above

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Some Thoughts on Changes in Order of Some Jaina Chains ... : (75) indicates his intellectual acumen. However, it seems that he could not apply this quality in systematizing four karmic bonds as in point 4 above. The period of nearly seven hundred years after him has been the period of intellectuals when the Jaina thoughts were glorified logistically. We need the same type of trend today. The development of the theory of manifoldness of fourth-fifth century takes us to indescribability, but the question is where is the element of decisionmaking there? The current age does not award a credit for mere collection of opinions in preference to considered opinion. (3) The Criteria of Scientificity: Modifiability The above changes in order indicate the scientific mentality of earlier scholars. Accordingly, the presumption of all canonical concepts as tri-timely true does not seem appropriate. However, these changes are indicative of the sufficient encouragement. Are we traditionalists or non-scientific? This question is answered by Bruhn who opines rationalism and Puritanism surpassed the manifestation of new ideas and attitudes of Jainas- both in physical and spiritual fields. Also Jaina intellectualism underwent transformation in its own right. The scientificity and intellectualism seem to move together. (4) Southern Convention and Northern Convention It may be questioned whether these changes in order are the results of different conventions in south and north? Are they the result of differences between the Digambaras and Svetambaras? In general, the Svetambara canons are representative of northern tradition while the Digambara pro-canons mostly symbolise the southern convention. The scholars of both the conventions had no mutual contact in early days. Hence, these type of changes in order may be called changing players. These changes must, therefore, be intellectually analysed. However, there are certain cases where the south and north scholars of different periods have opined similarly. Such cases like the seven standpoints are also referred to in the paper. (5) The Last Stage of Conceptual Development The above cases refer to the development of preliminary stages of Jaina thoughts. This continued up to about tenth century wherefrom the process could not continue. The period of devotionalism also appeared which led to the subsidence of intellectualism.

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(76) : Nandanavana The above cases and others not described here encourage the current intellectual to utilize his capacity to decide the truth or modifiability and belief and present it accordingly before the scholarly world and common votary. However, there are swords of the words of Virasena " and Basunandi 80: "What is the truth under contradictory statements in canons or procanons?" "It is only the omniscients who know the truth." We are devotionals. We are not authorized to question or curiosity. However, we must remember Samantabhadra, Siddhasena and Hemacandra who proclaimed, "The characteristics of any text is to make one proficient in examination of thoughts and contents. *>> Their words encourage us for mutation over traditions. The Jainas will have more intellectual glorification if they follow them to solve their dual mind due to the above contents. My thanks are due to R. K. Charities, Kishangarh, Digambara Jaina Parwar Sabha, Jabalpur, Chandraprabha Jaina Temple Trust, Katni and B.S. Jain Trust, Sagar for partial financial assistance to present this paper in this Workshop. (JVD References 1. Karl, Sagan: Broca's Brain, Ballantine Books, New York, 1979, p. 329-41. 2. Arya Raksita : Anuyogadvara Sutra (ed. Mahaprajna); Jain Vishva Bharati, (JVB), Ladnun, 1996, p.64. 3. Acarya, Umasvami; Tattvartha Sutra (Eng. tr. J. L. Jaini), Today & Tomorrow, New Delhi, 1990, p. 25-28). 4. Maharsi, Kanada; Vaisesika Sutra, Chaukhambha Sanskrita Series, Varanasi, 1969, p. 11-13. 5. Jain, N.L.; Nirgrantha 2, 1996, p. 92-100. 6. Swami, Satyabhakha, Satyamsta-2, Satyashram, Wardha. 1941. 7. Jain, N. L.; Scientific Contents in Prakrta Canons, PVRi, Varanasi, 1996, Page VII (Introduction). 8. Mahatma, Bhagawandin; Gyaraha Pratimayen, Prabuddha Jaina Vichara Mancha, Calcutta-7, 2000. 9. Sec. ref. 3. p. 1 10. Svami, Sudharma; Thanan, JVB, Ladnun, 1982, p. 238-40. 11. Acarya, Puspadanta-Bhutabali; Satkhandagama, 1.31 J.S. Sangha, Sholapur, 1973. 12. Acarya, Kundakunda; Samayasara, Verse-2, 16, Kundakunda Bharati, Delhi, 1978, p. 2,15.

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Some Thoughts on Changes in Order of Some Jaina Chains ... : (77) 13. Johnson, W.J.; Harmless Souls, MLBD; Delhi-7, 1995, p.49 14. See Ref. 10, p. 264, 771. 15. See Ref. 12, V. 290, p. 211. 16. See Ref. 11 p. 128. 17. See Ref. 10, p. 365. 18. Yuvacarya, Mahaprajna; Karmavada, A.S.S. Curu, 1989, p. 44. 19. Acarya, Vidyananda, Tattvartha-sloka-vartika, Nirnayasagar, Bombay, 1918, p. 476. 20. Svami Sudharma; Uvasaga-dasao, APS, Beawar, 1980, p. 22.37. 21. Acarya, Battakera, Mulacara-1, Bharatiya Jnanapith, Delhi, 1984, p.168, 206. 22. See Ref. 12, p. 12 (1.13). 23. Dixit, K.K.; Jaina Ontology, L. D. Institute of Indology, Ahmedabad, 1977, p.5. 24. See Ref. 3, p.6. 25. Svami, Sudharma; Samavao, JVB, Ladnun, 1984, p. 340 26. Acarya, Mahaprajna; Jaina Darsana: Manana aura Mimamsa, ASS, Curu, 1995, p. 114. 27. Svami, Samantabhadra; Ratnakaranda-sravakacara, Prajna Pustakamala, Jabalpur, 1938, p. 40-42. Bhatta, Akalanka; Rajavartika-2, Bharatiya Jnanapith, Delhi-3, 1975, p. 107. 29. Svami, Sudharma; Bhagavati-1 (Eng. Tr. K.C. Lalwani), Jain Bhavan, Calcutta-7, 1973, p. 212. 30. Acarya Kundakunda; Pancastikaya, Bharatiya Jnanapith, Delhi-3, 1975, p. 107. 31. Banthia, Mohanlal (ed.) Pudgala Kosa-1, Jain Darshan Samiti, Calcutta-29, 199, p. 127. 32. Arya, Syama; Prajnapana-2, APS, Beawar, 1984, p. 147. 33. See Ref. 10 p. 922, 984. 34. Bhatta, Akalanka; Rajavartika-1, B. J. Delhi-3, 1953, p.75. 35. See Ref. 21, p. 256. 36. Acarya, Nemicand; Gommatasara, Jivakanda; PSPM, Agas, 1972, p. 126. 37. See Reference 25, p. 44, 48. 38. See reference 10, p. 960. 39. Acarya, Kundakunda; Barasa Anuvekkha, Vir Seva Mandir, Delhi-2, p. 11. 40. Svami Kumar, Kartikeyanupreksa, PSPM, 1978, p. 291-305. 41. See ref. 10, p. 961. 42. Aupapatika Sutra, APS, Beawar, 1982, p. 79. 43. See ref. 21, p. 308. 44. See ref. 10, 609. 45. Uttaradhyayana-2, JVB, Ladnun, 1993, p. 200, 246. 46. See ref. 21, p. 310. 47. See ref. 10, p. 876. 48. Arya Syama; Prajnapana-3, APS, Beawar, 1986, p. 15. 49. See ref. 10, p. 876. 50. Suri, Devendra; Karmagrantha-1, APS, Beawar, 1974, p. 58. 51. See ref. 10, p. 873, 892.

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(78) : Nandanavana 52. See ref. 48, p. 29. 53. See ref. 21, p. 107-112. 54. See ref. 45, p. 93, 104. 55. See ref. 10, p. 927. 56. Svami Sudharma; Bhagavati-4, APS, Beawar, 1994, p. 488. 57. Klaus, Bruhn; Soteriology in Early Jainism in V.S. Fel. Vol., Freiburg, 1987, p. 61-85. 58. See ref. 23, p. 70, 77 etc. 59. Varni, Jinendra; Jainendra-siddhanta-kosa-IV, BJ, 1988, p. 51. 60. See ref. 45, p. 176. 61. See ref. 21, p. 23. 62. Acarya Kundakunda, Samayasara, CJPH, Lucknow, 1930, p. 200. 63. Sivarya, Bhagavati Aradhana, JSS, Sholapur, 1928, p. 153. 64. See ref. 10, p. 926, 995-96. 65. Avasyaka Sutra, APS, Beawar, 1994, p. 100. 66. Svami, Sudharma, Bhagavati-2, APS, Beawar, 1993, p. 124. 67. See ref. 21, p. 469. 68. See ref. 59, p. 438. 69. Brahmadeva; Vrhad-dravya-sangraha, Raichand Jain Granthamala, Agas, 1965, p. 193. 70. See ref. 66, p. 250. 71. Acarya, Sayyambhava, Dasaveyaliyam, JVB, Ladnun, 1974, p. 375, 388. 72. See ref. 10, p. 802, 907. 73. See ref. 34, p. 23. 74. See ref. 23, p. 24, 70. 75. Aryaraksita, Anuyogadvara-Sutra, JVB, Ladnun, 1996, p. 27, 320. 76. See ref. 11, p. 15. 77. Varni Jinendra, Jainendra-siddhanta-kosa-IV-2, BJ, Delhi, 1071, p. 513. 78. See ref. 10, p. 729. 79. Acarya, Virasena; Dhavala-1, J.S.S. Sholapur, 1973, p. 223. 80. Acarya, Battakera; Mulacara-2, Bharatiya Jnanapith; Delhi, 1986, p. 269. 81. See ref. 5, p. 96-97. Abbreviations A AN APS AS ASS Aup. BA Acaranga Avasyaka-niryukti Agama Prakasam Samiti, Beawar Avasyaka Sutra Adarsha Sahitya Sangha, Curu (Raj.) Aupapatika Sutra Barasa Anuvekkha Bhagavati Sutra Bhagavati Aradhana Bharatiya Jnanapith, Delhi Central Jain Publishing House, Lucknow Bh. BhA. IL! BJ CJPH

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Dig. DSV GJ JSS JVB KA MC Some Thoughts on Changes in Order of Some Jaina Chains... : (79) Digambara Dasavaikalika MLBD PRJN PSPM PVRI RV S SS Sth. Svet. TS Utt. Gommatasara-Jivakanda Jaina Sanskriti Sanrakshaka Sangha, Sholapur Jain Vishva Bharati, Ladnun Kartikeyanupreksa Mulacara Moti Lal Banarasi Das, Delhi Prajnapana Paramashruta Prabhavak Mandal, Agas Parshavanath Vidyapeeth, Varanasi Rajavartika Samavao Samayasara Sthananga Svetambara Tattvartha-Sutra Uttaradhyayana

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TIRTHANKARAVADA OF JAINAS The western scholars have reported that there are only two religions Hindu and Jaina in the world, which have no traceable origin, and, hence, they are said to be highly prehistoric. As such, they represent the earliest thoughts of humankind regarding the Universe and the universal beings. Out of the two, the Jainas are said to be more antique because of their nude gods and idol worship representing earliest natural culture. The antiquity of their thoughts goes up to at least Sindhu valley civilization according to late Dr. Pran Nath Vidyalankar. The Rgveda, Atharvaveda and other old literature mention at least three of their great men between 800 BC and much earlier. Despite the fact that they form a very small population (about 1%) in India today, they have had profound impact on history, philosophy and culture of the east. Their philosophy of holy substance, polyviews, rejection of Vedas and its rituals and moral process leading to spiritual development have remarkably attracted other philosophers for considerable criticism. However, Satyagraha technique, UNO, NAM, care moral rearmament, and other agencies are the twentieth century applications of these principles. Chapter - 6 The old literature contains seeds of initial human activities and thoughts regarding the Universe and its functioning. Svetasvatara mentions that time, nature, arbitrariness, fortunism, materialism and non-god soul may be thought of as the cause of its origin and functioning. Later thinkers, however, found many logical and practical flaws in all the above dictums and their thoughts culminated in assuming superman, God or Brahma as the creator of the Universe for his pleasure, curiosity or company. He is the all-controlling authority of the world and its events. He is also the Supreme Judge. This assumption

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Tirthankaravada of Jainas : (81) has had a strength and guidance in times of varied disturbances. Thus, the idea of Godhood is a development out of all other confusing opinions current in those days. The attributes associated with God are said to be indescribable and He is supposed to be a readymade one with all virtues from the beginning to the end. It may be easily called mythological even. The older philosophies like the Carvakas, Bauddhas, Purva-mimamsakas and the most vocal Jainas, however, do not agree to the concept of God. The Jainas have volumes of literature criticizing this concept, their main arguments are: (i) The good God cannot create such a pitiable world. (ii) The all-pervasive and permanent God can create all things simultaneously and not by stages. (iii) The concept of God makes a man dependant on super-power, makes him fatalist, inactive and submissive pore. Hence these are the reasons for long political slavery of this country. On the other hand, Jainas postulate that (i) There is no God-like creator of the Universe. (ii) Man is free to develop himself and his surroundings by practice of equality, hard labour and self-control or self-sufficiency, (iii) All men can develop good virtues of Gods in themselves and become Gods. Thus, Jainas presume many gods instead of one. They are all devoid of superpower of creation and control. (iv) It is the natural laws that govern the world cycle of its origin and destruction. The Universe There are two important aspects associated with the concept of God. They are the creation of the Universe and its maintenance. The God exists in a form of Trinity-Brahma creates it, Visnu maintains and develops it and Siva destroys it. The Hindu tradition believes that Brahma's 24-day consists of 8640 billion years. He creates the Universe in the beginning of the day and submerges it under water at night. At the end of Brahma's life of 100 years or 3.14 x1015 years, the mahapralaya takes place, every thing being dissociated and absorbed into the supreme. After each pralaya, the Supreme starts the cycle again. The Jainas also believe a similar cycle of evolution and destruction but their tenure or laps of 107 years is much bigger. They

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(82) : Nandanavana also believe that the world undergoes not only a cycle of above nature but it has also a cycle of regression and progression and in between there is a 49 day's period of gradual destruction of world by blowing of water, smokes, dust, electrically charged particles and fires during which almost all life is destroyed and a 28-35 day period of rains of cold water, milk, butter elixir and sweet juice leading to start of a new life cycle in the Universe. They presume the cyclic process to be automatic and natural. During each cycle, the conditions are such that either regression or progression takes place. No external agency can change of this cycle. Had there been, men would always have lived in the land of enjoyment (Bhogabhumi) where nothing is to be done to earn bread and butter for the whole life of 49 days of coupled progenies, the special trees--Kalpavrknas satisfying all the physical needs rather than living in modern land of action (Karmabhumi). Thus, the whole concept of cyclic Universe whether Jaina or nonJaina goes against the concept of God as its creator. But the God has come to stay to pledge at least psychological relief to men in the land of action full of toils and turmoils. The Tradition of Incarnations The maintenance concept is associated with incarnations at different periods. Historically, the incarnations - Vamana, Ntsimha and Mohini show epoch-making tactical victories of Aryans over nonAryans. Later on, it seems history got transformed into theology and Bhagvadgita pronounced the objects of incarnations. They were, thereafter, meant for establishing the kingdom of Vidya over Avidya. The word 'Avatara'connotes the idea that these are heavenly angels or sons of god. The establishment, safety and security of religion and suppression of increasing non-religious activities lies in the hands of Visnu who incarnates himself as and when required. Formerly, ten initial incarnations of Visnu were proposed reflecting evolutionary processes, but later on, they adopted the prevalent system of 24 described in. Bhagavat Skandha 1 Chapter 3. Thus, Visnu has undergone 23 incarnations including Rsabhadeva - the eighth and the Buddha - the twenty-third and Kalaki - the twenty-fourth to appear in due course. The inclusion of Buddha of sixth century BC leads one to the idea of 24 incarnations in Hindu mythology was finalized after this period. It is surprising that besides Hindus, almost all the

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Tirthankaravada of Jainas: (83) prominent religion of contemporary period up to the beginning of Christian era have advocated 24 incarnations or its equivalents including Babylonians, Buddhas, Zoroastrians, Jews and Christians. The later these believe in 24 Ahuras, kings or elders who are there to try the lawless heathen and to advance the dominion of blessings. The Hindu and Buddha Gods do not try anyone but award punishment and blessings according to their deeds and actions. Thus, the incarnations have immense and bountiful capacity for judging the man for blessings and punishments. Contrary, to these concepts of God in various religions, one would expect that as Jainas do not agree to supreme God, there are neither angels of gods, nor kings, elders or Ahuras. However, Jainas proclaim there are always great men on the earth to guide and lead people to spiritual uplift and human welfare. The Jainas have accordingly advocated not one but a series of three twenty fours called Tirtharikaras--leaders of the way across the sorrowful world--one each belonging to the past, present and future. The present great men start with Rsabhadeva and end with Neminatha (1500BC), Parsvanatha (877-777 BC) and Mahavira (599-527BC). According to Major Furlong, the idea of 24 great men in Jainas was prevalent long before Aryans reached Gangetic plain or Sarasvati. It will, therefore, not be improper to assume that 24-system is older than the first Aryans in India, who adopted it and completed it later. Perchance, Kapila of Sarnkhya main figure for this system in Hindus by postulating 24 Tattvas. All these great men of Jainas started their career as normal men but because of their extraordinary intelligence and insight into phenomenon of human life, they could discover real truth through their meditation and austere penances. They attained self-realisation and preached their way to the people for being permanently happy. As it happens, these best among the lots were later deified in Puranic age with many superb qualities with respect to body, age, marriage, intellectual and physical powers and the like. Ultimately, they started treating them like Gods of Hindus. These god-like Jaina Tirtharikaras are, according to C. R. Jain, actually teaching gods in contrast to creator and controlling God. We

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(84) Nandanavana do not find any direct teachings from god except the Upanisadic Rsis of eminence who have described their revelations to be self-realised for 100-year age or submerging into the supreme. The Tirthankaras, on the other hand, have a mission to preach and teach such principles following which any human can attain the same status as they have attained. Their teachings have come down to us from time immemorial to the present age through memory and old literature. They emphasize the man to rise above the worldly level by cultivation and practice of non-possession. C. R. Jain has again stated that control and decontrol of possession and possessions is what is required for godhood and manhood. Man - passions - God; God + passions - man They have taught that a triad of right devotion, knowledge and conduct can only lead to salvation. Such teachings had a great impact on society as they lead to know: (i) That the capacity of man to become God-like lies in himself. (ii) That this capacity could be realised by oneself. (iii) That one could develop an attitude of self-reliance to assume that it is he himself who could have self-realizations. Others could only be guides. Blessings etc. do not serve much purpose in this process except a psychological go-ahead. Mythology if Tirthankaras The period the Tirthankaras were deified, they were associated with many superb attributes. There are 34 such specialties associated with them. These include among others hardest and symmetrical body, un-sweating and fine smelling body, white blood, no shadow, no eyelid fall, no increase in nails and hairs, sweet speech and language understandable by all and infinite might. The details of these are given in Trilokaprajnapti of 5-th century. Many of these attributes seem to be beyond our imagination and that is why they are termed mythological. Two examples art given below: Rsabhadeva 80 metre height; 6x1020 years' life span 2.5 metre height; 72 years' life span Mahavira

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Tirthankaravada of Jainas: (85) Sixty-three Torch Bearers Besides the above twenty-four Tirtharkaras, Jainas have some more great men who have rendered valuable services to the humankind by their deeds. They may by called Torch Bearers (Salaka-purusas). Though, the total number is 63 in all, which includes 24 Tirtharkaras. Nevertheless, excluding them, their number becomes 39 with three duplications among Tirtharkaras and Cakravartis or world emperors or wheel-turning monarchs. The number of Torch Bearers was later increased to 140, but it is recognized as a prominent number. The status of these Torch Bearers is not as high as that of the Tirtharikaras as most of them have no teaching or preaching mission. Secondly, a large number of them have not been able to attain self-realisation and, therefore, salvation. But their knowledge, might and other qualities have had profound influence on human history of their ages. It seems that the these Torch bearers are classified in four categories as below: (i) Cakravartis or world 12 Bharata, Sagara, Sanatkumara, Emperors Brahmadutta (ii) Baladevas Lord Rama (iii) Narayanas Laksmana, Lord Krsna (iv) Pratinarayanas 9 Bali, Jarasandha, Ravana One can see that many names appearing here are those, which are either incarnations or have similar status in other systems. Their inclusion shows liberal attitude of earlier seers of different religious traditions. These have also been mythologised. For example, the first Caktravarti has the following details: Body height 80 metres Age 6 x 10-0 Years No. of queens 96,000 Army 84 Horses: 18 Elephants: 84 lacs Crores, Crores Kingdom Kings: 88,000 Chariots: 3 Crores Towns: 75,000 Villages: 96 Crores; Districts: 16,000. Evaluation of Mythology All the above mythology associated with Tirtharkaras or Torchbearers has been developed per chance in competition and, Jawans:

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(86) : Nandanavana therefore, later and per chance to create a supernatural impression about them. It is easily guessed that the Jainas have excelled in these descriptions over others. Some points may be mentioned here: 11 1020 Hindus Jaina. Age of 1 cycle of the 10 years 10% years. Universe (ii) Deification of Idols By simple puja Through great 5-day socio-religious festival. (iii) Geography 4.7 continents Innumberable ones (iv) Incarnations ions 10/24 3x24 = 72 Queens of Cakravarti 16,000 96,000 (vi) Possession of Cakravarti Detailed earlier (vii) Age of Neminatha/ Krsna 100 yrs 1000 yrs (viii) Unit of time 1/4 - 10* Sec. 10380 - 10-500 sec. (ix) Human characters 18000/84 lacs Mythological details Super Superb (xi) Highest Numeral 1024 . 1028 These details are not subject to verification but they seem incredulous. The modern age requires that mythological veil should be taken off and the real worth of these great men should be taken in true perspective. I feel that on doing so, the Jaina Tirtharkaras will still stand on a high merit because of their practising, teaching and inspirational aspects. They are not neutral judge but benevolent teachers of worship. I must, in the end, add that the Jaina Tirtharikaras have a special relevance in modern times. They teach us to realize one's immense capacity and make efforts to attain that either for physical or spiritual salvation. It emphasizes the fact that it is not right devotion, but the triad that will lead to overall physical and spiritual development. That is why, a Mahatma has been defined as one whose mind, speech and action are in unison. Many saints have preached and are preaching only devotional methods which are now taken as bypass and have attained some disregard also because of their inner and outer nonuniformity. The sainthood should be judged on the above basis. Moreover, the scientific age has confirmed some of the attributes of devotional methods if it means meditation. This may cause the inner

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Tirthankaravada of Jainas: (87) purification and normalization of physical and spiritual health leading to the path of right knowledge and conduct. In such a process, particularism is not of much value. May we cherish the world follow the right triad for betterment as preached by the Tirtharkaras? Suggestions for Further Readings 1. Yativrsabha; Tiloyapannatti, Jivaraj Granthamala, Sholapur. 2. Jain, C.R.; Rsabhadeva; Indian Press, Allahabad. 3. Diwakar, S.C., Jains Sasana, Bharatiya Jnanapith, Varanasi. 4. Vedavyasa; Srimadbhagavat, SK1 Chap. 3. Furlong. J. J.; Short Studies in Science of Comparative Religion, pp. 243-44. The Last Apocrypha of Old Testament, pp. 96-99. The Book of Revelation, Chap. 7. 8. Scientific Contents in Prakrta Canons, PVRI, Varanasi, 1996 p. 294.

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THE JAINA THEORY OF KARMA AND CURRENT SCIENTIFIC VIEWS* 1 The theory of action, deeds, behaviours or karma is found deeply rooted in Indian thinking from theists Vedas to Vedanta and atheists Jainas to Bauddhas. It is mostly associated with the concepts of soul and transmigration. It seems that the doctrine was developed and synthesized out of many intellectual speculations about the origin of emotional and functional variety in the world as pointed out in Svetasvatara. The Jaina canons pointed out the existence of 363 philosophical views in Mahavira's time out of which 180 had the theory of karma in some form or other. These were known as 'actionists' views'. Dixit and Ohira3 trace its origin to the word 'ahara' or 'asrava'--a basic need of the living for running the life, which got spiritualised, in the form of this theory. Malvania suggests its origin against the theory of God-- the Creator in the postUpanisadic period. Jain3 has, in contrast, suggested that the karma has been personified in the form of the Supreme for psychological reasons. It is now realized that this doctrine has, predominantly, a moral aspect in addition to its philosophical value. It has become so popular in Indian systems and masses that the word karma gives all the answers to all the human problems and behaviours. No details are to be required for its scientific descriptions. That is why; one is not in a position to find its unified definition and its causal, functional and liberational aspects in most of the systems. It is only in Jaina philosophy that we find a systematic description about the theory and a voluminous literature covering a period from 300 B.C. to 13th century A.D. It is here that its development has reached its peak with characteristic uniqueness. . Chapter - 7 This paper was published in Jaina Journal, Culcutta, April 1988, p. 121-139.

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The Jaina Theory of Karma and Current Scientific Views : (89) For the Jainas, this theory seems to be of pre-Mahavira origin, as it forms (a) the fifth chapter of the second Agrayaniya-purva, (b) the tenth chapter of fifth Jnanapravada-purva and (c) whole of the eighth Karmapravada-purva--the word purva being a technical name of the class of literature under the 12" canonical category of Drstivada-- existing prior to Mahavira, though per chance collected after him.' The most of this literature is lost to us, but the above portions have come down to us through later literature of Gunadhara, PuspadantaBhutabali, Sivasarma, Kundakunda and other scholars of later dates. Earlier literature like Acararga does contain the seeds of the theory, which must have developed when devotional path of liberation was getting prominence over the karma path. It has been suggested that the karma path got its way when people got tired of the intricacies of knowledge based path of liberation. Though the Jainas opine liberation through the triad but they have the sense that it is only the karma or action in proper way which will lead to liberation as per Vinoba equation:' Action + Knowledge = Knowledge + Liberation Four Aspects of the Theory: (a) Nature of Karma Just like the four noble truths of the Buddha, the karma theory can also be summarized with respect to four aspects: nature, cause, bonding and detachment. Normally, the word karma comes from the Sanskrta verb, kr or to do. It, therefore, means action, which may involve motion, movement, rotation, vibration, displacement, transformation, performance and the like. On extension, it may also involve effects of these actions. In human terms, it means our forms, emotions, capacities, behaviours etc. These are said to be non-material in almost all philosophies. ' In contrast, the Jainas have defined them in altogether different way. They do not define it in terms of action or deed. They have called karma as material in nature - molecular by structure. Its particles are hard foreign bodies made up of aggregates of more than two ideal atoms. These are invisible, all sense" imperceptible and fine. Kundakunda has counted them in the fifth category of his six classes of molecules of increasing fineness. Though there seems to be some ambiguity in the third category of gross-fine where particles are definitely finer than fourth category of

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(90) Nandanavana 11 12 fine gross. The eye perceptibility criterion of fineness has created this problem. It is rectifiable. These and other molecular species are also called vargana (made up of many diatomics and useful for us). Formerly, there were eight varganas but Dhavala and Gommatasara mentions 23 of them in order of grossness starting from anu (single atom, groups of atoms or molecules) to the biggest molecule each varganas being made up of homologous molecules. There is difference between the two classifications not only in the number but in name also. The first eight varganas include five bodies gross, protean, communication, luminous and karmic - together with mind, speech and respiratory organs. The group of 23 does not include the first three bodies (per chance they might be taken as included in the ahara or food vargana) and respiratory organs. However, it includes (i) luminous and (ii) karmic bodes, (iii) speech (iv) mind together with (v) single molecule (vi) numerable, (vii-viii) innumerable and infinite molecular species, (ix) food, (x) individual body, (xi) gross nigoda, (xii) fine nigoda, (xii-xiv) sky and world with many inexplicable interceptions unable to form karma particles. Out of these, it is only four varganas - karmic body, luminous body, speech and mind which are capable of becoming karmas Rest will be neo-karmas or karma-likes. Here also, following discrepancies in the order are observable: 13 14 . (a) Luminous body vargana has been said to be grosser than food vargana even in contrast with Kundakunda. (b) The fine nigoda vargana has been placed after the gross nigoda - one. (c) The eight-vargana system has respiratory group after the energy group. These are also mostly due to Akalanka's view that visual perception is grosser than non-visual perception. This could not be correct, as air is grosser than energy particles. These and similar other discrepancies must be rectified. The explanation of interfusing combination of atoms to cause fineness of larger molecular species by Ohira's cannot be fully substantiated, as increase in density is proportional to the extension. Besides the material vargana nature of karma, following are the other important aspects:

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The Jaina Theory of Karma and Current Scientific Views : (91) (a) The world is full of invisible karma atoms/molecules of all types of actions, thoughts, passions, speech, colour etc. like collyrium in a container in all six directions." (b) Not all such particles could be called karmas. It is only those karma particles, which have capacities to be associated with the living, are karmas. The quantity and intensity of association is proportional to the activities serving as a magnet, red-hot iron ball or wet clothes for the karmas to be attached." (c) All karma varganas are 4-touch (hot-cold, positive-negative) particles in comparison to the 8-touch common particles like food etc. 18 (d) The nature of karma can be understood in simple terms by the similes with which they have been narrated. Kumar has compiled from Astapahuda (published by Mahaviraji) about a dozen substances to represent its various qualities. It is like a king, enemy, mountain, collyrium, fuel, seed, sand, slag, cycle, poison, thunderbolt, fetters and waste. (e) The living one has four basic and important characteristics - knowledge, conation, bliss and energy - all to the infiniteness. 20 He also has ten natural instincts like food, fear, sex, possessions, passions and groupism etc. 2. Here the living one refers to the present worldly life. The karma particles effect the capacity of utilization and enjoyment of these properties through its five types of functions: 22 (i) They obscure, cover, restrict or obstruct the full utilization of the above capacities and functions. They serve as a covering for the sun or liquor-like intoxication agent for the consciousness. (ii) They distort or denaturate these capacities. (iii) They obstruct the way of moral/spiritual development. (iv) They cause virtuous and sinful attachments to the living. They are like fetters for restricting the activities of the living. (v) They serve as material agency to connect the past and future with present like. This function also serves define karma canonically. (f) Basically, there are two types of karmas -physical and psychical.23 The material karma varganas attaching with the living are

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(92) : Nandanavana physical karmas. The mental passions and emotions associated with or originating from them are psychical karmas. These two are intimately related with each other causally and the main factors for our activities and behaviours in a cyclic way. The two types of karmas have been mentioned in another way also - virtuous and the wicked or merited and demerited depending on the good or bad intentions from which activities originate. 24 Besides, there are nine neo-karmas, which are different forms of conduct-deluding karma. The neo-karmas consist of either 19 types of varganas as per Dhavala or twenty-two types as per Gommatasara Jivakanda. The discrepancy is to be clarified. (g) Despite infinite types of actions and passions, all karmas are classified in eight types as shown as shown in Table I with important details. It is seen that faith/conduct deluding karma has very high proportion in attachment capacity with highest duration having an arbitrary value. Despite similarity in the basic structure of karma particles, they are able to transform themselves in the above eight forms depending on the nature and strength of passions and activities like conversion of food into many useful forms for body support, different functions of fire or tastes of water solutions. 20 It is, however, to be noted that varganas of different karmas are composed of different number of atoms." (h) The existence of karma is proved by the observable degrees of variation in positions, riches, knowledge, modifications, emotion, pleasures and pains, activities and their functions and passions. 28 Table 1: Details about Karmas Name Example Sub types Duration Attach- ment proportion Cause of bonding Max Min. 5 (a) Knowledge-. Curtain on obscuring eye 3 30S IM III-will against knowledge Ill-will against Conation (b) Chowkidar 9 3 30S Conation- obstructing IM

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The Jaina Theory of Karma and Current Scientific Views : (93) (d) painted 103 (c) Faith/Condu Liquor/ 70S IM Intense ci-deluding drinks passions Potency Treasurer 30SM Obstruction obstructing 2. Non-Destructive (e) Feeling- Honey 2 12 Tendency to producing M hurt/please sword (f) Life-span- Iron fetters 33S IM Varied determining behaviours (g) Status Potter 2 2 205 &M Pride and determining modesty (h) Physique- Painter 42/93/ 20S 8M Uniformity making in saying/ doing The material nature of karmas is confirmed by following points: 29 (i) The karma particles have all the four qualities assigned to mattergy. (ii) The effects of karma like gross bodies and feelings are material and confirm like begets like. (iii) The conversion of feverish state to normal state of the living by medicines, feeling of happiness by exotic lunch and similar other facts prove that the feeling of pleasure and pain occurs only due to material karma. It does not occur in contact with immaterial space. (b) Cause of Karma There are two similar words but with different meanings- living (Jiva) and life (Jivana). The living refers to the present life only, which is termed as worldly, empirical or practical life. The life connotes the idea of continued existence of life elements through the past and future besides the present. The canonical karma theory is based on the life and the living - both, though it is most opportune for the living. It seems it has to be associated with life, as problem of attachment with karma could not be explained without the assumption of beginninglessness and impure nature of the living. It is contended that even without this, the theory is capable of serving its moral purpose. It is unfortunate that this idea has led to denounce the present for the imagined past and future-per chance so valuable psychologically. The living seems to be tied with the springs of the

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(94) : Nandanavana past at the head and fetters of the future at the feet so that it is always in tension to move and act independently for his prosperous and model life. It is worth thinking that the living must be assumed free of these tensions and allowed to live and grow under natural sequences. How the living could obtain religious happiness under these tensions in the present until he could decry it for the future event. This has been the problem with the common man who has been unable to follow the sermons of the seers and, therefore, always been branded as demoralized. Deeper the sermons went, shallower the living became. They meant not for the present but for future: To turn the situation for betterment, let us think of the present first. If we are able to improve it morally, the future will automatically improve. As you sow, so you will reap. Since the moment of conception to the birth in the world, the living is subject to various conditions, environment, passions, emotions and actions even of parents. He comes equipped with physical, vocal and mental faculties and a complete mechanism for its sustenance and energy. He is affected by them and acts accordingly. There can be no life without direct or indirect activity. It is an expression of the inherent energy of the living. It is a continuous process. Various activities are described in literature of different ages in terms of modificational and virbrational aspects." We have activities associated with the living, non-living and with both. Uttaradhyayana 32 mentions 13 such activities while Umasvati 33 states 25; Akalanka 34 mentions 17 sinful activities involving body, speech, mind and passion, which could be condensed to 5 in another way. Most of these activities are manifestations of five evils and four passions. These are caused by material body, speech and mind. Thus, any activity leads to vibrations in the surrounding capable of attracting karma particles towards the living in proportion to the nature and intensity of vibration. Thus, the first cause of karma coming to attachment with the living is the activity of the living. The basic question is why the activity takes place at all? The three action agencies work because of certain stimulations, emotions, passions and desires originated internally or externally through the sensory or motor agencies. These may be pleasing or displeasing.

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The Jaina Theory of Karma and Current Scientific Views : (95) Both of them are caused by delusion, stupor or fascination. Buddha stated the fascination agency to be the mind alone - physical or psychical. But Mahavira emphasized the three originators and fascinators - mind, body and speech (specially nervous) system. 10 All three are very powerful agents for activities and de-activation as well (of sinful thoughts and actions). The passions and emotions originate in the fine karmic body in the form of waves of quasi-passions, which with the help of resolution become denser to be called thoughts or colorations. These are composed of fine solid particles affecting the systems of gross body to act accordingly. These activities are termed as yoga (addition) and their causes passions as kasayas in the canons. Thus, it is the yoga and kasayas, which attract the karmic matter to enter the living. Larger the frequency and intensity of these vibrations, larger will be the amount or quantity of karmic entry. This quantity is further dependant on the variations in intensity of emotions, intentions, substratum, and its potency owing to internal and external causes." This quantity transforms into eight varieties of karma. Table 2. Summary of the Activities Leading to Karma-influx Source No. of Contents Reference Activities Uttaradhyayana Sins and passions p. 462 Prajnapany General Activities Vibratory/Displace ment Vibratory/Disp. Distantial, Spatial, Distantial Uniying, Spatial Manifestation Bond-untying Manifestation Violent bodily (ii) motions Violence (iii) Evil motions Sins, passions, neo passions Umasvati Sins, passions, Ch. VI emotional and bodily activities 4. Akalanka Motions of p. 567 living/non-living p. 210 (c) p. 482

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(96) : Nandanavana (c) Bondage and its Causes The attractions, influx or asrava of karmas towards the living has not much effect until it gets bonded with the living. It is the bonding, which is responsible for denaturation or obstruction of the natural qualities of the living. The living and the karmas - both are inaterial. Hence the new matter could unite with the existing matter either by addition or by substitution process. The process could be physical or loose bonding and chemical or tight bonding. Though the union of individual species of karmic matter requires special passions and activities, still, there are some general passions, which respond to bonding of each type. The literature mentions many causes for it varying from one of five in number. 38 These numbers have grown arbitrarily and current views stand on five causes - wrong faith, activity, passions, vowlessness and indifference. It is stated that passions associated with different colorations are the most important cause. Due to these, the surrounding fine particles are transformed into karma varganas like sugar in alcohol. 39 These fluid-like passions catalyse the conversion and association with the living. This association is not like the clothes on the body or cover on the serpent, which have no binding agents in between 40 karma and the living are bonded together with the help of gum, oil, rope-like passions. 4. This is said to be homogenous like milk-water or hotness in iron. These examples suggest the bonding process to be physical requiring simpler methods for the separation. This does not seem to be correct as much harder and austerer processes are involved in removing this bond supposed to be very strong. It seems that the conversion of fine matter in karmana vargana is a chemical process involving interfusion leading to more fineness and compactness. 42 The living and karmas are cyclically related through passions. Passions influx karmas and karmas cause passions. In the process, new karmas are being assimilated and the attached ones might be leaving the system by various means. Thus, bonding and dissociation processes go on simultaneously. The present living is the resultant of the two. Table 3 gives sub-classifications of the five causes of bonding.

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The Jaina Theory of Karma and Current Scientific Views : (97) Table 3. Causes and Sub-classifications of Bonding Sub-classes Cause of bonding Wrong-belief System 1. Samkhya-Yoga 2. Nyaya-Vaisesika 3. Vedanta 4. Bauddhas 5. Jainas Avidya /Ignorance Vasana /Sarskara 1. Wrong-belief 2. Vowlessness 3. Passions 4. Activities 5 Indifference (Pramada) 12 16+9=25 15 15/80/37, 500 The details may be seen in Dhavala and Gommatasara. Some scholars have pointed these agencies as cause of influx of karmas but because of their passional and psychic nature and activity, they also cause bonding with the living. Of course, how can the bonding take place without influx? The activity causes mainly influx while different passions cause of bonding because of their more energetic nature. Bhagavati * mentions even the quantity of bonded karmas equalling the different between the influx and dissociation as below: Bound karmas = Influx - Dissociation = Influx (I/innumerable-1/infinity). This requires verification. The process of bonding has further been elaborated through four or ten forms. * The first four seem to be illustrative. The number or quantity of karmas under bonding represents the first stage of spacepoint, quantity or pradesa bond. The second stage is represented by the classification of these quantities is eight different forms or types of natures which is known as nature forming or simply nature stage. These two stages are dependant only on activities and lead to the next two stages in bonding-fruition and duration. The fruition is the intensity or potency of maturing or ripening of karma by its own or other's nature. The main types ripen by themselves. The capacity of fruition depends upon the intensity of passion. The duration stage may be defined as a process of maintaining the nature or not deviating from the nature of individual karma type. It is expressed in arbitrary time units of minimum and maximum. Kundakunda mentions these stages in order given but Umasvati disturbs it. 46 The reason has to be investigated.

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(98) : Nandanavana Each of these stages has further been sub-classified in terms of high and low and the corresponding intermediate opposites. They have again been sub-classified in terms of bonding with time or without time, ever-occurring or differential bonds. Thus, the total types of bonds are now 64* caused by 72 agencies. (d) Stoppage and Dissociation of Karmas If one wishes to lead a higher spiritual or better moral life, he has to learn how to think good and act good. In other words, he has also to practice how to avoid or stop thinking and acting bad. Though the first process also leads to karmic bondage, but it may be desirable for the worldly living and may be helpful in the second process, which is more essential for the ultimate good of the living. The way to stoppage of karma has been exemplified as fort building for the city, fencing of the garden, cutting of water-sources for drying the land and closing the holes in the boat.48 This could be done by reversing the process of influx also. Table 4 suggests that scholars have stated from one to eight means or ways to stop influx first partially and then completely with due practice. It is clear that most of these ways are opposite to influx. They emphasize thinking and acting together. It is only Umasvati 49 who has emphasized mostly on control activities leading to non-influx. Per chance, he thinks psychologically that the living accustomed to certain practices and thoughts cannot change his mental makeup until he experiences better results from his new activities. Uttaradhyayana >> has included all these stoppage and dissociation activities in 73 types of practices and 10 types of tastes of right-faith. Table-4. Ways of stoppage of Karma-influx in Literature Source Details Reference No. of ways 1. 2. Gatha 190 Fifth Samavaya 5 Samayasara Sthananga Samavao Dhavala 3. Book 7.2 Right-knowledge Absence of five causes of influx of karma Right-faith, Control of sex, passion, activity Right-faith, Rigorous vows Controls of passions, Meditation, Right-conduct 4. Dvadasanupreksa Gatha 61-64 Reality, p. 241

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The Jaina Theory of Karma and Current Scientific Views : (99) 5. Tattvartha-sutra Guard (Gupti) 3 Carefulness (Samiti) 5 Moral duties (Dharma) 10 Suffering endurance (Parisahajaya) 22 Right-conduct (Caritra) 12 Penance (Tapa) Contemplations (Anupreksa) 12 6. Uttaradhyayana 73 Adhyayanas 28-29 7. Kartikeyanupreksa 8 Gatha 95 Right faith Partial and rigorous vows Absence of activity Control of passions and senses, Control of sex and mind Normally, the dissociation of karmas should follow the process of stoppage, but there is nothing wrong if they occur simultaneously. As the stoppage has changed the direction of thoughts and activities, it is natural that the dissociation must also start. Pujyapada has defined dissociation as partial rather than full shredding of bound karmas. " It requires physical purification by external austerities and internal or passional purification by internal austerities, which include concentration or meditation. It is said that meditation is like fire, which can force the karmas to dissociate from the living. It is also like water flushing off the karmic waste. The karmas become ineffective to carry their obstructive functions. Austerities are like medicines or incantations killing or neutralizing the toxicity or disease in a way to allow happy living." The process will transform the living into a godly one with power enough to transform the world in its own way. Mahesh Yogi seems to have mathematically expressed the effect of meditation on transformation with Raja illustrating it. * The karma theory has a last stage when all bound karmas are dissociated. With obstructive and denaturing agencies gone, the living should enjoy his characteristics in full. Many philosophies have cast doubts about this enjoyment under the condition of inactivity without karma. The living one would like the partial dissociation to enjoy the self and help, guide others try enjoying the powers of the living.

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(100) : Nandanavana Scientific views about Activities and Behaviours Currently, most people, either scientists or with scientific attitude do not like to believe the life in past of future. They, therefore, have only the present living under consideration. As the living is associated with material properties due to karmic matters, it should be quite interesting to apply karmavada to the living of the scientific age. The science of living has developed quite late; still they have covered a large ground to let us understand what we mean by the living and its functions and behaviours. They presume it to be purely material born out of sexual or a-sexual activity. It consists of innumerable cells performing different functions to sustain and grow with the super computer brain. The current knowledge has given us the 'why and how' of our mind, action or behaviours in addition to the only observatory 'what' of the canonical age. It seems to have gone a little deeper in the world of our gross body. It has given us the fact that the resultant action and behaviours of the living might be traced to many factors - external and internal surroundings, sensory stimulations, bioelectric and biochemical changes, nervous system and glandular secretions. Thus, an infinite variety of mental states and activity could originate. 54 Experiments have proved that there is electrical charge and thermal motions in the body suggesting that the running of life may be due to these thermal and electrical energies in the body produced due to internal chemical or bio-chemical changes occurring constantly in the body. There is always this energy flowing throughout the body from brain to the feet. A small portion of this energy always surrounds the gross body producing a halo or aura around it, which has been dark-photographed. It is this aura and different brain centres which are responsible for our actions of all types. This living may have natural and earned or environmental behaviours. These are expressed in 14 classes of propensities representing human curiosity, capacity and activity. Mahaprajna has equated the origin of some of them with many forms of deluding karma (D), which may be equivalent to emotions or instincts. The inquisitiveness may be related with knowledge and conation-obstructing karma. The parental affection results from feeling (pleasure)- producing karma. Some behaviour like food and groupism, though not included in karma natures, are included in ten instincts. Still, there remain two important behaviours 55

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The Jaina Theory of Karma and Current Scientific Views : (101) of creativity and complex, which do not have any place. One could include the inferiority complex in status-determining karma indirectly, still one will have to find place for creativity. However, it could be included in knowledge-obscuring karma. This point alone will equate karmavada with determinism--- a point refuted by scholars logistically because the theory has a large incentive for transformation and mutation by changing the nature of influx through austerities and meditation. It must, however, be pointed out that the idea about instincts and emotions has been modified and their number has been reduced to three (anger, fear and pleasure), others being suggested as motivations and drives." It is these emotions, which lead to specific action. These are shown in the Table 5. Mahaprajna suggests that emotional stimulations could well be equated with fruition of different karmas. However, the incompleteness in the karmic emotional counts must be rectified. The variety of physical, vocal and mental behaviours is now supposed to originate from the stimulations and interactions between individual aura and emotion carriers. All stimulations are normally waves of electro-static or electro-magnetic in nature, which produce a superimposed wave with specific frequency due to aura and excite the different brain centres in the hypophthalamus and other parts to analyse and direct the response through nervous system to behave in a way it is observed. It is now recognised that the hypophthalamus and other regions in the brain have specific centres for receiving sensory drives for sleep and arousal, intelligence and learning, pleasure and pain, hunger and thirst, sex and memory and the like. Weber-Fechner have empirically noted a correlation between stimulants and sensations as S = K InR (K = constant, R = sensations, effects) Table 5. Details about Behaviours, Emotions and Karmas Propensity Self-assertive Acquisitiveness Curiosity Emotions Insistence/Excellence Ownership/Authority Inquisitiveness Instincts Pride Possession 2. 3 Karmas (Nature) Pride, CD Greed, CD Knowledge - obscuring Conationobscuring

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(102) : Nandanavana 11 Food Hunger Food Sex Sexuality Sex Three genders, CD Groupism Solitariness/ Groupism Sociability Aversion Repugnance Repugnance, CD Escaping Fear Fear Fear, CD Struggling Anger Anger Anger, CD Parental Affection Pleasure feeling affection Inferiority Inferiority complex Status determining 12 Construction Creativity Begging Suffering Suffering, CD 14 Jubilation Jubilation Jubilation, CD suggesting specific behaviours for specific stimulations. This has been verified in medium range of stimulants lending some credibility to psychological studies. These stimulations could be equated with the karma-influx and one could see there a good chance of exploring the compatibility of karma theory in current context. The psychologists, however, do not like to discuss or analyse it even in historical perspective. Most of the human actions could be satisfactorily explained on this basis. The physiologists tell us that our actions and emotions depend on glandular secretions of hormones and other compounds responsible for proper functioning of the human system. It is said to be normally an autonomous system responding even to emergency needs. The diversion from normal functioning may be due to genetic origin, internal and external environmental changes and due to foods, motivations and stimulating agencies. Table 6 gives some details about various glands and effects of their secretions. It would seem that these are very important and Mahaprajna has called them also the fruition product of the karma particles in contradiction with an earlier equation. If secretions are taken to be fruition products, it will mean that karma varganas must be taken as visible molecules like those of food and water. This goes against the 4-touch nature of them. Of course, it will equate karma with all kinds of ingestions in the body and the resulting discussions will not be different from those of the psychologists. This inference needs revaluation of the statement.

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The Jaina Theory of Karma and Current Scientific Views : (103) Table 6. Details about Glands and Their Secretions Glands Location Secretions Functions Ductless 6 Glands (i) Pituitary Hypophthalamus ACTH, Controller, stimulator growth and for other glands, other regulator hormones (ii) Thyroid Throat Thyroxin Metabolic necessity, effects physical, mental growth (iii) Throat Parathormone Maintains calciumParathyroid phosphorus balance (iv) Adrenal Above Kidney Adrenalin, Emotional balance, nor- Adrenalin regulation, Sodium and etc., Cortisone water balance, cure of R. Arthritis Abdominal cavity Insulin Maintains blood sugar Pancreatic level (vi) Gonad Testes and Androgens, Sexual normalization (sex) Ovaries Estrogens 2 Duct Glands Salivary Their functions are selfglands Milk explanatory glands, Tear glands Sweat glands etc. Moreover, the scientists would emphasize that any abnormality in actions, behaviours and mind might be due to some defects in one or many of the above factors. This could be most probably removed, improved or normalized by many methods. The suppression of emotions/feelings is not always the most effective way for improvement. Illustratively, we may point out that many diseases affect the mental state of the living. Alcoholism, addictions, madness, epilepsy, sudden shocks like loss of riches or relatives and genetic defects like feeble mindedness may be mentioned in this connection. The diagnoses in all these cases have been done properly to a large amount and medications or remedial treatments relieve the living from these troubles as shown in the Table 7. The karmavadins will

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(104) Nandanavana associate these with the fruition of different karmas---a very crude answer to the modern man. Material karmas must be curable by material medicine and intentional changes. Table 7. Some Consciousness-obscuring Diseases and Their Treatments Disease Feeble mind 1 2 3 4 7 5 Alcoholism 8 Defective memory Some more cases 6 9 Cretinism. 10 Epilepsy T. B., Cancer, Diabetes, Heart diseases etc. Violence, anger etc. Corruption Long fasting and holy death Caste system Karmic cause Realisation of knowledgeobscuring karma 15 Enjoyment potency/ Knowledge obscuring Delusion, Knowledge obscuring Pain-feeling/ Potency obscuring karma C. Deluding karma Sacred/ Sinful karmas, C.D. karmas Sacred karmas, Physiquemaking karma Status determining karma Diagnosis (i) Genetic/ Environmental (ii) Anoxia (iii) Phenyl Pyruvic acid Neuron stimulated RNA changes Deficiency of thyroid hormone Disturbance in temporal lobe of brain Cooling effect, Liver damage Brain nerves Anxiety, Food habits, Over work etc. Less or more of adrenal hormones Social and political environment Genetic sermons, examples Social order, Religious saints, sermons, vested interests Treatment Glutamic acid Thiamine Food suppl. Indirect medicines, Brahmi, Sankhapuspi Thyroxin therapy Gardinol, Dilantine, Apasmaravati Antabuse Apamarga herb Manifold meditation, surgery, electric shocks, transplants Serotonin, Meditation, Secretion control through change of food habits. Moral education, Definite penalisation on offences. Accumulation of internal energy through meditation etc. Proper provision for progress, tendency of renunciation.

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The Jaina Theory of Karma and Current Scientific Views : (105) Despite the fact that karmavada goes ahead of physical factors, it is not possible to get rid of the illnesses, diseases and defects without medicinal or meditational treatment. It is now agreed that these could be regulated, transformed or directed for betterment by creating special conditions of mind and body through meditation and following internal and external austerities (i.e. various controls on foods). This process is supported by experimental observations. We do not know whether there is dissociation of karmas in these operations. Even if it' is, we are not in a position to put it in chemical or physico-chemical terms, as we have no knowledge of any definite atomic combinations existing in the karmas, on the basis of which one could devise a mechanism. The energy or wave nature of karma can afford a supplementary role for them in supplying additional energy for the operations taking place in body or brain to make them slow or fast. It might be agreed that waves of karmic varganas must be different from astral, electrical, luminous or taijasa body waves. Thus, the karmas cannot realize in the form of glandular secretions, their energy may affect the speed and amount of secretions. Instead, it is physiologically definite that the foods intaken in any form undergo changes and transformations in different essential complex compounds under specific conditions obtainable in different parts of the body to yield required secretions for better living and behaviour. Thus, any form (solid, liquid, gas or energies of physical, mental and vocal actions) intaken should be designated as karma as Ohira has suggested. It may not be to the liking of karmavadins, but this seems the best way for us under the current set of knowledge. Thus, the goodness or badness of karma becomes un-necessary. The idea has been imposed by the society in the days of origin of karma theory. As a proof, one could tell you that there seems to be a baffling mutation in denoting our actions as good or bad. It has been normal contention that good karmas lead to health and wealth and that violence, stealing, lying are bad karmas. Now-a days, it is seen that people involved in these types of activities seem to be enjoying the effects of good karmas suggesting the mutation between good and bad karmas. That is why these activities are alarmingly increasing without appreciable repercussions from the society. This could have been the case in the

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(106) : Nandanavana past too. That is why the karmavadins have thought it a psychological measure to detract men from these undesirable activities. One could easily realize the daily dwindling effect of karma theory. This has been further aggravated by the latest biological progress when the synthesis of genes has been made to create the type of the living in the laboratory one wishes. Nowhere the past karmas are in demand. 61 62 The Jainas have been well versed in the process of interpolation and extrapolation of the current thoughts and practices. This process in the case of units of time and length and concept of Tirthankaras has already been described. This has led to the loss of credibility even for the descriptions of physical and visible world and its various phenomena. This trend seems to have been extended to the invisible or fine world of karma by linking it with past and future. This has resulted in dethroning even the present despite the best intentions of the theory. It is desirable that it should be taken out to the deep veils of past and future and practiced for the present life for its betterment. Despite many scholars and saints' attempt to justify its present canonical form, it has many spots, which may not be subject to proper clarification either conceptually or intellectually. References: Vidyalankar Satyavrata; Ekadasa Upanisada, Vidyavihar, Dehradun, 1954, p. 590. Acarya, Nemicandra; Gommatasara- Karmakanda, P.P. Mandal, Bombay, 1928, p. 277. Ohira S.; 'Jaina Concept of Atomic Combination' in Studies in Jainism, IPP Publications, Pune, 1984, p. 37. Malvania, D.; Agamayuga ka Jaina Darsana, Sanmati Jnanapith, Agra, 1966, p. 1. 2. 3. 4. 5. 6. 7. 8. 317. Jain C.R.; Fundamentals of Jainism, Veer Nirvan Bharati, Delhi, 1974, p. 16. Mehta M. L. and Kapadia, H.R.; Jaina Sahitya-ka-vrhat-itihasa -IV, PVRI, Varanasi, 1968, p. 107. Bhave, Vinoba; Gita Pravacana, Sarva Seva Sangh, Varanasi, 1961, p. 220. Yuvacarya Mahaprajna; Karmavada, Adarsh Sahitya Sangh, Churu, 1985, p. 74. 9. Jain, Lalchand; Jaina Darsana-men Atmavicara, PVRI, Varanasi, 1984, p. 183. 10. Acarya Kundakunda; Niyamasara, CJPH, Lucknow, 1931, p. 13.

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The Jaina Theory of Karma and Current Scientific Views : (107) 11. Bhatta, Akalanka; Tattvarthavartika-2, Bharatiya Jnanapith, Delhi, 1944, p. 484. 12. See ref. 6, p. 70. 13. Acarya Puspadanta-Bhutabali; Satkhandagama, 5.4, SL Trust, Vidisha, 1957, p. 2. 14. See ref. 9, p. 198. 15. See ref. 3, p. 46. 16. Sadhvi Candana (ed.); Uttaradhyayana, Sanmati Jnanapith, Agra, 1972, p. 359. 17. See ref. 11, p. 506. 18. See ref. 8, p. 12. 19. Kumar, A.; Jaina Dharmika Sahitya-men Upamana aura Upameya', KCS Fel. Vol., Rewa, 1980, p. 207. 20. See ref. 10, p. 46. 21. Acarya Tulasi; 'Jaina Tattvavidya, Adarsh Sahitya Sangh, Churu, 1985, p. 89. 22. Ibid.; p. 82. 23. See ref. 2, p. 6. 24. Acarya Pujyapada; Sarvarthasiddhi, Bharatiya Jnanapith, Delhi, 1971, p. 239. 25. See ref. 9, pp. 198. 26. See ref. 11, p. 567-8. 27. See ref. 6, p. 14. 28. See ref. 9, pp. 189-192. 29. Ibid. 30. See ref. 8, p. 237. 31. Jain, S. A.; Reality, Veer Shasan Sangh, Calcutta, 1960, p. 149. 32. See ref. 16, p. 462. 33. See ref. 31, p. 169. 34. See ref. 11, p. 490. 35. Arya Syama; Prajnapana-2, Agam Prakashan Samiti, Beawar, 1984, p. 210, 482. 36. Yuvacarya, Mahaprajna; Abhamandala, Tulasi Adhyatma Nidam, Ladnun, 1985, p. 8. 37. See ref. 24, p. 242. 38. See ref. 9, p. 239. 39. See ref. 24, p. 286. 40. Acarya Haribhadra; Saddarsana-samuccaya, Bharatiya Jnanapith, Delhi, 1944, p. 276. 41. See ref. 9, p. 186.. 42. See ref. 3, p. 37. 43. Bhagavatisutra-6; Sadhumargi Jaina Sangh, Sailana, 1972, p. 2691. 44. See ref. 9, p. 195, 235. 45. Acarya Kundakunda; Samayasara, CJPH, Lucknow, 1930, p. 166. 46. Jain, S. A.; Reality, Veer Shasan Sangh, Calcutta, 1960, p. 218. 47. See ref. 2, p. 41.

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(108) : Nandanavana 48. See ref. 9, p. 243. 49. See ref. 46, p. 241. 50. See ref. 16, p. 295. 51. See ref. 46, p. 7. 52: Bhatta, Akalanka; Tattvarthavartika-1, Bharatiya Jnanapith, Delhi, 1944, p. 27. 53. Raja Harish; 'Sadhana Way', Hindustan Times, 21.12.1986. 54. Svami, A. Atmanand; Yoga Ke Camatkara, Hind Pocket Books, Delhi, 1981, p. 121. 55. See ref. 8, p. 237. 56. See ref. 8, p. 149. 57. Sharma, J.D.; Samanya Manovijnana, L. N. Agrawal, Agra, 1984, p. 95. 58. See ref. 8, p. 238. 59. See ref. 57, p. 152. 60. See ref. 36, p. 16. 61. Jain, P. K.; Paramarsa, Pune, 7-1, 1985, p.1.1 62. Jain, N. L.; (a) Jaina Journal, 1986, p. 94; (6) Tulasi Prajna, 10-4, 1985, p. 22; (c) Amar Bharati, 1986, p. 26.

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Chapter - 8 ANEKANTAVADA AND CONFLICT RESOLUTION* The discussions of this seminar include about two and half-dozen aspects covering nearly all fields of human activities and behaviours. They have wider perspectives for consideration than the earlier seminar held Ahmedabad at 1993. This indicates the wide field of application of this principle which was developed originally on philosophical basis in early days. Sthanarga? has mentioned sixteen diverse pairs of topics, while L.C. Jaino has added some more topics of physical science where this principle could be currently applied. However, it is just surprising very few researches (4 up to 1993) have been done on this topic and not a single paper by Jains was presented in Parliament of World Religions, 1993 on its value in conflict resolution (out of 15).' Further, few papers were presented on this topic in IV ICPNA, 1999deg presuming Anekanta and non-violence as the two facets of the same coin. This fact indicates how insensitive we are towards our theories and promotion of their non-individual and wider applications. This also suggests that many of our principles have been taken either as philosophical or scholarly. For example, some scholars have called this principles as an 'academic scandal' or 'anarchy of knowledge'. Many in the past and current have criticized it tooth and nail, per chance due to misunderstanding. We must be thankful to Mahatma Gandhi and, later, others who have widened the scope of non-violence with Anekanta forming its mental construct to win national freedom and to induce many national and international organizations throughout the world for global peace and welfare with specific objectives (UNO, NAM, WTO etc). : 'Paper read at the conference on Non-violence and Human Values, Baroda, 2002

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(110) : Nandanavana Jaina Philosophy is stated to be an aggregate of all the philosophies. It could be characterized by the coordinated practice of triad of nonviolence (Ni), non-absolutism (N2) or Anekanta and non-attachmental possession (N3) - Ahimsa, Anekanta and Aparigraha to regulate the activities of mind, speech and body for a peaceful and spiritual life of the individual, society, nation and globe. If one observes this triad, one experiences multiplying rather than additive effect; Ni + N2 + N3 = N; N2 N3 The factor of non-absolutism represents a factor of vocal speech, which is a connecting link between non-violence and action. The link is always a focal point for the quality of action. . Most of the traditional authors have described it qualitatively and in figurative and over-extolled language suggesting the theory as the : 1. Highest reach of intuitive human mind. 2. Dynamic dialectics for deeper comprehension and 3. Guide and inspiration for studies in science and mathematics - Though it may be more statistical and relativistic. They have supported it on philosophical, logical, ethical, spiritual, religious and non-violence ground. They have called it a (1) lamp, (2) coin, (3) key, (4) chain, (5) colyrium, (6) spectacle, (7) eye, (8) guide, (9) teacher and (10) kind with their specifics given in Table 1. They have illustrated it with the parable of elephant and blind men and pictures drawn from different angles. Table 1. Hlustrations for Anekanta S.No. Illustration Lamp Coin sridnit nionooo Key Chain Collyrium Spectacle Third eye Guide Teacher Royal king Quality Enlightenment Common acceptance Resolution of locked problems Coordinates the various aspects Clarifies/ improves the vision Improves/widens the vision Holistic sight Gives proper directions for action Motivation Administers Body, Mind and Spirit properly Peels the mental crust 11. Razor

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Anekantavada And Conflict Resolution : (111) In contrast, many modern authors like Kothari etc. and even Lenin have supported it on physical, statistical, intellectual grounds and many are now trying to support it on the basis of its applications in fields like social, political, economic and even in managerial science etc. That is why, it is said to be a vision or idea rather than a theory of ultimate truth. Traditional Basic Postulates of Anekantavada 1. Every knowable object or entity is endowed with more than one (up to infinite) attributes - quite a number of times, seeming to be contradictory. It is a conglomerate of attributes. The term 'aneka' is, thus, not negative but a positive quantity. 2. The seemingly contradictory attributes are nothing but complementary parts of the whole in the multi-aspectual approach. 3. The entity could not be described as a whole until it is integrally studied with respect to all its aspects. Thus, anekantavada is an integrated form of different partial truths about an entity. The relative partial truths are called standpoints or Nayas (see (2) below). 4. Our descriptions about entities do not reflect the ideal truth, but the truth with respect to some realistic aspectual prominence. Every description may represent a partial or relative truth. 5. Different observers under different conditions may have different truth about the same phenomena. 6. Our language is not capable of describing multi-aspectual truth. Our statements are, therefore, prefixed with the word 'Syat' (in some respect). The word 'may be' is not an accurate expression for 'Syat'. 7. The language of anekanta is the seven-fold predication (Saptabhangi) system with the word 'Syat' attached to each statement. The above postulates can be expressed in current relativistic and statistical language in the form of the following formulae: 8 1. The holistic nature (character, T, truth) can be expressed by summation of all its attributed aspects with respect to all standpoints (S), or TS Nayas or standpoint = SS (2) This indicates the relativity of our knowledge and limitation of the omniscient for communicating it through out language.

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(112) : Nandanavana 2. Kothari has stated that the seven-fold predication theory could be explained through the complementarily principle of atomic physics through the example of a particle in a closed box. This illustration indicates its superb intellectualism. However, the fourth predicate of indescribability (T = 0) moves this theory beyond the principles of uncertainty which could be expressed as (where A = aspects, T = Truth) (3) +oo SA.d It means that the holistic truth may be one only but it cannot be expressed by common man. 3. The seven-fold predicative nature of the entity could also be expressed through integration which again supports indescribability: 7 SA.d A = T = 0 = T = 24 (virtually non-soluble parameters) (4) 4. Mahalanobis and Haldane have analysed the theory on statistical grounds and suggested the correctness of its seven-fold predications in the form of 'C1 + 'C2+ 'C1 = 7 (5) Thus, Anekantavada finds support on the basis of traditional and current knowledge. Implications of Anekantavada The above traditional and scientific support for this theory implies that 1. As our knowledge is relative, it does not describe absolute truth but only relative truth. This means one should cultivate the multi-dynamic vision in thoughts and phenomena. They could be universal or particular or they may have opposing or non-opposing character. 2. The theory encourages the concept of 'unity of oppositions'. This kind of vision leads to develop an equanimous attitude of respecting all opinions as partial truth and regarding non-absolutism as the key -stone for various kinds of harmonies and avoidance of conflicts. The truth is manifold, but, in general, it could be described three-foldly in terms of origination, destruction and permanence. The truth means tolerance and truth minus tolerance is untruth: Truth Tolerance = Untruth -

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Anekantavada And Conflict Resolution : (113) 3. It does imply that one should cultivate an attitude of reasoning, rationality towards different areas of this diverse world. In simple words, it cultivates independent, moderate and liberal sympathetic and coordinating mental attitudes, which are basic for peaceful world. However, it is not only mental attitude but it is also expressible vocally through aspect-based statements. These are more important forms. 4. It develops the concept of thinking (and acting) not only from one's standpoint but also from other's standpoint. It avoids the confusion created by absolutism. The Jainas have always been multiaspectual thinkers and that is why they adopted middle-way theories on many philosophical issues and have won many debates in the past. This involved tolerance of others' views and agreement as far as possible. 5. This theory also encourages non-violent practices like Bharata and Bahubali to avoid wars and conflicts. 6. This theory has a capacity to transform one's (or national) life from hatredness to love, compassion and peace like the emperor Asoka. It cultivates moral values so desired today. 7. The scientific, technological and economic growth has shown many kinds of scandalous problems well-known to us. This theory suggests to move towards inside to cultivate ethical and moral values for better stress-free and peaceful life. 8. Anekanta theory is democratic and dynamic in orientation to develop better understanding for solution of problems. 9. It is a prejudice-free, non-insistent and guiding concept for life. 10. Anekanta induces wisdom which involves seven pillars: (i) revelation, (ii) elevations, (iii) reduction (iv) elucidation (v) variation, (vi) enumeration and (vii) rejuvenation or transformation. These are the basics of intellectual and physical progress. It makes one progressive and liberal in his cherished direction avoiding religious conflicts etc. 9 11. It is stated to be the third eye (internal) like the god Siva looking over all the aspects of living and non-living entities to coordinate their smooth relationship. It induces flexibility in attitude and behaviour like the thermodynamic theory of elastic body preserving the common qualities of momentum and energy. This

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(114) : Nandanavana flexibility represents interpersonal relationships and mutual understanding. 10 12. Its concept of aspect-based consideration leads us to a synthetic attitude to solve an issue. It is an adjunction rather than rejection. 13. It lays more importance on ethical orientation through nonviolence. With these implications, the principle could take many forms under different conditions like non-violence and peace, dialogue and mediation, religious tolerance, inter-religious exposure, removal of prejudices, respect and equality for life, development of self-respect, self-content and sharing, healing and reconsideration, removal of negative emotions, developing multi-dynamic vision and integral personality. Conflicts and their Causes The word 'Jaina' is derived from the root 'Ji' having a meaning of winning over internal and external enemies. It should, therefore, not be surprising that this system describes various kinds of enemies like delusion, violence, internal and external conflicts and methods to subjugate them for better physical and spiritual life of individual and society and now nation and globe. The above enemies have negative and distortional character and the religion redirects them towards positivity through scientific and psychological methodology. Drago has mentioned that conflicts are also there in the scientific world on account of different views on nature. Capitany suggested these conflicts could be unified by conversion of philosophical mind into an ethical attitude. This looks like non-violent theory of conflict resolution in the world of science. Why can we not adopt it in the human world of conflicts? Is it so difficult? The psychologists have stated that the living beings have about sixteen natural instincts which include acquisition and pugnacity." This leads to the emotions of (a) desires (b) my-ness (c) passions like anger, pride, deceit and greed and (d) scarcity and increase. Differences in thinking, ego, ambitions and dreams also form the part of these conflicts. Puranika states that men living with ideals always live in conflicts usurping the peace of mind. When we elaborate the

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Anekantavada And Conflict Resolution : (115) instincts, we can find that the current conflicts of various kinds the world over could be included under them. In fact, the materialistic view of life is the basic cause of conflicts. Classification of Conflicts In general, all the conflicts are a form of eighteen kinds of violence- behavioural pattern based on emotions related with the deluding karma. They may be two-foldly classified: 1. Minor or interpersonal like stressful life, family troubles, personal egos, landlord-labour problems etc. which may include soft violence including internal harm (imbalance in proper secretions) and external harm like vocal or physical fights and which may later grow into major war - like conflicts. Many major conflicts start from minor issues. 2. Major or inter-group like murders, wars, terrorism, genocides, communal riots, religious, political, social, economic, psychological, civilisational and other conflicts which involve hard or physical violence involving killings and curbs. Localism, regionalism, fundamentalism, nationalism, dictatorship, foreign influence, inter and intra-statism, power politics and the concept of self-interest over morality and the like have also played part in these type of conflicts. Women, wealth, loyalty, expansion of territory, religious conversions and conservatism, racial or other kind of superiority complex, immunity or insensitivity of political/powerful leaders, overpopulation, illiteracy, pollution, arms race etc. have also been responsible in this area. Conflicts of goals and means have also been stated. All these conflicts may also be classified in the form of short and long terms. In fact, conflicts of any type are the worst enemies of progress. Kofi Annan has stated that poor countries have more conflicts due to horizontal inequalities. In contrast, democracies have low frequency of conflicts in comparison to non-democracies. They can fight the external conflicts better. The above instincts cannot be eliminated altogether, but looking to their undesirable effects on individual, society and globe, the religious teachers and thinkers have stressed the need of minimizing or lessening the degree of conflicts through short and long term reduction of the intensity of factors causing them. In fact, complete resolution of conflicts is a mirage and impossible.

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(116) : Nandanavana The minor level conflicts are minimized through some methods like: 1. Observing vows to control balanced secretions in the body system leading to reduce the excess production of harmful ones and making up the under production of the useful ones. 2. Undertaking meditational practices and postures for about half-an-hour a day leading to the above effects as well as cultivation, and transformation of mental and emotional disturbances. In fact, they reduce the emotional coefficients. 3. Developing the anekantic attitudes of tolerance, interactions, dialogue, reconciliation, harmony, coexistence and desireless actions etc. For example, counselling services are proving attractive for family conflicts. Many examples can be quoted for the effect of these methods in the transformation of many individuals to better lifestyles. 4. In olden times,4 four to seven methods were employed to resolve the conflicts of any type : (i) Negotiation, (ii) Bribery, (iii) Punishment or war, (iv) Espionage or dissensions, (v) Deceit, (vi) Neglect and (vii) Conjuring. It is clear that the first preference was for non-violent or anekantic way to try reconciliation involving mutual understanding the view of each other and agreeing to avoid the conflict. The soft and hard violent methods were given the secondary positions. When all the soft options proved void, war or violent method of resolving conflict was applied. These methods are applied even today. The major conflicts affecting the society, nations and now the globe are of major concern for us today. They can never be eliminated, they may, however, be managed and the crisis avoided. Waldemar Kempfert - the Kalinga prizewinner has stated that during the last 2500 years (in 1945), 902 wars and 1615 internal disturbances have taken place. Moreover, the concept of more effective means of killing should lead to end of wars has been belied." In a more recent data, during 1990-95, 93 wars have taken place in seventy states killing 55 lacs people. Thus, the twentieth century has been called a war century. We find today different kinds of short and long-span major conflicts throughout the world as shown in Table 2, illustrating their diverse fields.

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Anekantavada And Conflict Resolution: (117) S.No. Table 2: Different Types of Major Conflicts Nature of Conflict Countries Tribal ethnic Somalia, Ruanda-Burundi, Kosovo, Chechnya, Bosnia, Sri Lanka etc. Muslim-Christian Sudan Jews-Muslim Israel-Palestine . Gulf war Arab countries, US Civil war (political) Afghanistan, Liberia Border conflict China, India, Pakistan Islamic - western leadership Iran, Iraq, US war Terrorist proxy wars In different parts of the world, Kashmir Hindu-Muslim India-Pakistan-Bangladesh Muslim-Muslim Iran Iraq 10. Most of these conflicts have arisen due to 20h century technological development from arms to nuclear weapons. They have resulted in arms race, depletions of natural resources, scarcity of water, pollution of natural and moral atmosphere and probability of warming up of global temperature and destruction of even human race along with killing of millions of people. These effects seem devastating for the overall welfare of human kind. That is why moralist thinkers have given deep thoughts and action plans to stop these conflicts. They have many examples of non-violent successes like disintegration of Soviet Union, democracy in South Africa, Philippines and other areas, army of frontier people of India and concept of army-less states. They, therefore, are hopeful for nonviolent methods of conflict resolution. Resolution of Conflicts The psychologists indicate that conflicts are not purely destructive. They lead to search for ways resulting in constructive outcomes, stimulation for better approaches and results and exercitation for better creativity. They are like ferments or catalysts for producing general welfare. Despite this, they have always been condemned by all. Various ways and means have been suggested to minimize them. As they result from the multiplicity of diverse factors, detailed earlier, seemingly too complex to be resolved for all-round sustainability, not only ethicists, saints, psychologists and religious

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(118) : Nandanavana leaders have indicated many ways to check them, but all conscious people have realized their ill effects. They have given an idea of degree of conflict in terms of C = Sum of negative factors /Sum of positive factors Higher this ratio, larger will be conflict. In conflict resolution, therefore, all positive and negative factors are to be considered which give a gradient of approach or avoidance, leading to four kinds of results in terms of win-win, win-lose, lose-win and lose-lose situations. These may be taken as newer forms of the four-fold Indian system of conflict resolution. Thus, the degree of conflict resolution is 1-C 17 An another term named: Emotional Quotient = negative emotions /positive emotions has also been devised where increase in positivity will result in lowering the degree of conflict." A third term named MmE (major - minor - Equivalency) has also been devised by Pratfoot, where two models have been combined. The 'Major-minor model leads to violence while the equivalency model is the basis of freedom from violence or conflicts. Though, this method is more theoretical, but this could be tried for its objective with a little higher level of the society. There are two ways of dealing with conflict: (1) Prevention i.e. preparing suitable conditions so that they may not occur and (2) Redressal, reduction of intensity of their ill effects, restraint and redirection when they occur. Both the ways are similar to the two-fold objects of medical science (physical) and religious science (psychical). It is said that conflicts can be resolved in two ways: (1) violent way and (2) non-violent way. The first way has been the traditional way. It has been taken as the most satisfying way. However, the people have realized that violence begets violence and there can be no end of conflict and wars and establishment of normalcy. Moreover, the ambitious mentality increases not linearly but exponentially leading to more and more complex conflicts. There is absolutist vision in this type of conflict of sole personal, national or other objective. It is set without taking into consideration of the other side.

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Anekantavada And Conflict Resolution: (119) Meredith & Mentel have stated that conflicts can be resolved in an effective way or ineffective way. The effective way involves all the methods stated earlier while ineffective resolution consists of forcing or penalisation and even dismissal of the conflict through violent means. There are many methods to avoid major conflicts of any nature, most of which involve reconciliation and agreement with the opponent. Many thinkers and peace promoting agencies including M. 0. Orondo" have given thoughts over this problem. All of them have suggested the following methods: 1. Change of attitude towards ethical nature by the concerned groups or leaders. 2. Promotion of spiritual revival through evangelisation for peace and reconciliation. 3. Mutual talks among the conflicting party to resolve the conflicts. This requires conflict resolution workshops- one of which was organized by Orondo. This suggestion involves dialogues, integration, mutual understanding, agreement and multi-dimensional vision-all direct forms of anekantavada. 4. Promotion of democratic values and democracies to minimize the conflicts. 5. Training of crisis management to produce crisis managers for resolving conflicts. 6. Visits of various peace-aware groups to conflict-prone areas. 7. Continuous promotion of conflict resolution concepts through different kinds of media. 8. Introduction of courses on social ethnics in educational institutes. 9. Each country should have a ministry of peace-making and conflicts prevention along with UNO taking the lead of this direction. 10. Promotion of peace in distant conflict areas through dialogues. Establishment of peace model centers, organization of conflict workshops and regular review conferences to assess the progress. 11. Undertaking balanced development benefiting all groups throughout the nation and world involving removal of poverty. 12. Promotion of change in food habits like vegetarianism.

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(120) : Nandanavana 13. Conflict fractionation or creation of smaller issues out of complex issue. On analysing these suggestions and practices, we find that they involve some short-term methods and many long-term methods. The first ones apply when conflicts are there and the second ones are meant for their prevention and creating an atmosphere for conflictfree world. Almost all thinkers and religions have propounded observance of moral and ethical values for peaceful world. These values require control over the instincts of acquisition, pugnacity, ego and ambitions. The saints have stated that it is only the human being who has also the instincts of surrender and peace to control the above negative instincts. Thus, he can create a peaceful world also. The materialist view of life has to be re-modelled or re-conceptualised in the spiritual or ethical direction. This means feelings of equality of livingness in all, respect for life, compassion for all and the like. This has a motto: "to initiate a conflict is as sinful as to tolerate or not to oppose it." Thus, pragmatically, the re-directional attitude has a capacity to develop one's latent potential non-violent power for resolution. The concept of redirection arises through the application of the theory of multi-dynamic vision. With change in direction, grows the seven-pillared wisdom and liberalism, which enables one to subside one's negative instincts of self-interest desires and ambitions leading one to meet even the opponent for dialogues etc. for conflict resolution. In fact, all these processes do evolve from multi-dynamic vision principle. The multi-dynamic vision makes one keen observer of the processes and effects, which lead one to decide the course of action in proper direction. This is the process of internal and external democratisation where conflicts of any nature are attempted to be resolved by the above processes. The long-term suggestions for conflicts prevention and cure are also the resultant of multi-dynamic vision. They are dependent on various global, national or non-governmental agencies, which have anekantic vision.

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Anekantavada And Conflict Resolution : (121) We, thus, see that almost all the pragmatic ideas for conflict prevention and cure are the direct offshoots from multi-dynamic vision. This visionary concept is specific to Jainism and very few have proper conceptualistic ideas about it. We should make efforts to promote this principle far and wide so that the world may be as conflict-free as possible. Limitations of Anekantavada Despite multi-faceted utilitarian aspect of this principle, many limitations to it are observed now-a-days. For example, it is not applicable in case of many Jinistic fundamental or absolute truths like (1) existence of the soul (2) the liberated beings (3) five or six fundamental realities (4) non-liberatables (5) eternal nigoda jivas and (6) extreme conditions of absolutism etc. Mahaprajna also states that it is not desirable to apply this principle every where-say in case of mathematics and some other abstract sciences. Though, anekanta does not commit the policy of 'tit for tat' or violent conflict but under extreme conditions like hostaging, sudden terrorist attacks, world trade tower - like attack, plane abductions or proxy wars like that in Kashmir which may have to be resolved beyond non-violent policy. Of course, one should try the earlier stated methods before applying different kinds of violent penalisation. Anekanta has, thus, a build-up mechanism for preventing and avoiding conflicts except under extreme and absolutistic conditions. It could be an ideal for the issue to be approached as far as possible, though reality and ideals are said to be poles apart as per Krishnamurty. However, it will always remain as one of the conducive avenue for conflict resolution. Methods of developing Anekantic vision Despite some limitations, people have gone far to state that anekantic vision could as a panacea for minimizing or ending different types of conflict. It is, therefore, necessary to develop this vision. There are many tools and methods through which this could be achieved. The Anuvibha conventions have been trying to develop an all-encompassing and pooled up training program in non-violence. The JVB has also established a department for this program with manifold objective.

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(122) Nandanavana The aim of the program is mainly three-fold. It involves (1) change of heart (2) change of attitude and mind and (3) change of life style. Others have also given the concept of this type, which is comparatively given in the following Table 3. Table 3: Training Program in Anekantic Vision and Non-violence. Training21 Physical training Mental training S.N. 1: 2. 3. Intellectual training - JVB Program Breath controls, physical postures, meditation for better inner and outer health. Psychology of violence and non-violence, change of heart, mind and attitude for better emotional health, reduction in emotional coefficient and degree of conflict. The program may cover individual, family, group and society. The development of anekantic vision should start through early educational courses on social ethics up to the intellectual development stages virtually throughout life. The studies of scriptures and biographies of the saints, short and long company with genuine saints or listening to their lectures, incantation repetition, meditation and genuine dietary habits are some of the tools which awaken our consciousness towards anekantic vision and reduce the degree of conflict and emotional coefficient. The study of subjects like sociology, economics, ethics and spirituality etc. with a wider intellectual perspective builds up the positivity of emotional intelligence and health which is one of the key elements for anekantic vision. Lesser the number and intensity of conflicts, more the reduction in our earning of evil karmas and increase in earning of auspicious karmas and, thus, better the world. It must be added that there is only a very small minority, which causes major or minor conflicts. It is the duty of majority to impress upon them the good effects of conflict-less state of affairs. Structural changes in the life styles and traditional thought processes, cultivation of holistic values through lectures, classes, discussions and self-study for developing the anekantic vision, study of science of life, optimistic attitude, studies of sociology, economics, health science and psychology, studies on transactional analysis and group dynamics of individual and society.

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Anekantavada And Conflict Resolution : (123) References 1. Jain, Sagarmal & Pandey, S. P. (Eds.); Multi-dimensional Application of Anekantavada, PVRI, Varanasi, 1999. 2. Svami. Sudharma: Sthanarga. JVB. Ladnun. 1984. p. 110. 3. Jain, L.C.; Tao of Jaina Sciences, Arihant Publishers, Delhi, p. 20. 4. Jain, K. C.; Bibliography of Jaina Research, K.C. Jain Mem. Trust, Khatauli, 1991, p. 48. 5. Jain, Ambar; in 'Jainism in Global Perspective PVRI, Varanasi, 1998, p. 354. Gandhi, S. L.; Proceedings IV ICPNA, 1999, Anubibha, Jaipur, 2000, p. 117. 7. Yajnika, Achinta; See Ref. 1, p. 206-7. 8. Jain, N.L.; Sarvodayii Jaina Tantra, Potadar Nyas, Tikamgarh, 1997, p. 33-34. 9. Jain, N.L.; New Scientist, London, 17 September 2002, p.31. 10. Drago, A.; See Ref. 6 pt. 2, p. 111-115. 11. Jain, N.L.; Jaina Karmology, PVRI, Varanasi, 1998, p. 107. 12. Puranik, T.S.; Tirtharkara Vani, Ahmedabad, Sept. 2002, p. 46. 13. See Ref. 6, p. 152. 14. (a) Manusmrti; 7. 109. (b) Somadeva Suri; Nitivakyamsta, Mahavira Granthamala, Varanasi, 1976, p. 244-45. 15. Waldemar, Kaempffert; Science : Today and Tomorrow, Dennis Dobson Ltd., London, 1947, p. 3. 16. See Ref. 6, pt. 28. 17. Calvin S. Hall & Gardner, Lindzey; Theories of Personality, Wiley Eastern, New Delhi, 1980, p. 541. 18. Ghoshal, S.; Times of India, Oct. 29, 2002, p. 17. 19. Orondo, M.O.; See Ref. 6, p 147. 20. Acarya Mahaprajna; Anekanta: Reflections and Clarifications, JVB, Ladnun, 2001, p. 17. 21. Visalo, P.A.; See Ref. 6, pt. 3, p. 21. 22. Patfoort, Pat F.R.; Building Non-violence, Anuvibha, 1.3.2003, p. 24.

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Chapter - 9 CONCEPT OF SUNYA (ZERO) IN JAINA CANONS* The Jainas belong to one of the oldest but minor religious systems of India. The have their canonical literature extending roughly from 500 B. C. to 500 CE. They have not only contributed to the spiritual upliftment through their three guiding principles of non-violence, nonattachment and non-absolutism but also in the fields of physical and abstract sciences involving astronomy, astrology, cosmology, philosophy, logic and mathematics etc. This and later literature contains the term "Sunya" (Zero) from the beginning in their first book "Acararga" (450 BC)' and other primary and secondary texts like Uttaradhyayana (400 BC), Bhagavati (300-150 BC), Samavao (150-100 BC), Anuttaradasa and Antakstdasa (100 BC-150 CE), Anuyogadvara-sutra (100 BC) and Kalpasutra etc. A good amount of worldly and super worldly mathematics is also found there. The term "Sunya" has been used as a noun and adjective as well. These texts show the varied meanings of the term in different contexts. The meanings given in Apte's Dictionary ? and Hindi Visvakosa' are too scanty in this respect. The canonical meanings of this term could be classified with reference to (a) Physical sciences (b) Abstract sciences involving mathematical sciences and (c) Humanities covering ten branches of current learnings leading to elaboration of many Jaina concepts also in many cases. The scholars like Needham, Mukherjee, Kak, Datta, Rajgopal, Bag and Satyaprakasha and others have described various meanings of this term, which could be included under these major categories. This paper summarises these canonical meanings with reference to "Sunya". Paper read at IV ISHME, Maebashi, Japan, 1999.

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Concept of Sunya (Zero) in Jaina Canons : (125) 1. Sunya (Zero) in Physical Sciences The physical sciences involved in the meanings of this term are- (i) Chemistry (ii) Physics and (iii) Food sciences. 1.1 Chemistry (a) Meaning related with Aggregations: The Jainas have the concept of atoms, which form physical and chemical aggregations. There are some aggregations, which are formed by the group of atoms of the same kind while others are formed by heterogeneous atoms. The first category of aggregations is called Variform (Vargana). Variforms are twenty-three in numbers starting from groupings of ideal atoms and ending in the grossest aggregate of universe. The groupings could be in the multiples of numerable, innumerable and infinite atoms of the same class. Out of them, some are termed as Zero variforms. They are defined as aggregations of ideal atoms rather than real ones, which are non-receivable or non-bondable. In addition, they are also defined in terms of atomic groupings of less than infinite atoms. There are four such variforms out of twentythree. Dhavala mentions that these zero variforms are not counted as mattergy as they are said to be non-existent. The value of zero in these aggregations has also an undefined character. Thus, here the meaning of zero is non-receivable or fine. (b) Meaning related with Observable Physical Phenomena: The earliest use of the word " Sunya" is in the sense of many visible phenomena. The terms like "Sunyagara" mean a house devoid of inhabitants. This devoidance is visible. The ascetics were supposed to live in such houses for their proper meditation and austerities. The word " Sunya " also means a place devoid of air or vacuum. Sky has been one of the meanings of this term as it was supposed to be nonmaterial devoid of any content. It is due to this that it was denoted by "Kha" (Sky or Space). The concept of zero as a number is not involved in these cases." 1.2 Physics (a) Meaning related with Time: The word "Sunyakala" (zero time, zero period) has a meaning of specific time during which no living beings are there in a specific region or destinity. Here, the meaning of the term involves negation with respect to time. One is quite familiar with zero periods in colleges where zero means "prior

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(126) : Nandanavana to" regular periods. Similarly, the chemists know about zero groups of elements in their periodic table, which means a group of elements which have virtually no reactivity and which are prior to the regular groups of elements. Thus, zero will have meanings of either "(a) negation or (b) prior to" in many cases. There may be zero day, date or year also which will mean a starting or reference point as in the case of zero temperature etc. today. Correspondingly, there may be "non-zero" time etc. also. In a 28-day 13-month calendar developed by Svami Satyabhakta, the excess of 1 day after 364 or in a leap year has been called 'Zero day' which might-mean additional or un-named day. 34 1.3 Food Sciences: The Sutrakrtanga-curni has mentioned an uncommon meaning of the term as an entity, which may be beneficial for dogs. This is etymological meaning, the origin of which has to be traced out. The same text also gives another common meaning in terms of solitary or lonely 2. Sunya in Abstract Sciences : The Sunya term appears in its varied meanings in the texts of abstract sciences like logic, epistemology, philosophy, spiritualism and mathematics. 2.1 Logic: Sunya Illustration: Logic is a science where a probandum is proved with the help of reason and illustration. There are many types of illustrations, which involve a zero illustration also. This is defined as that which is deficient both ways - positively and negatively, to prove a probandum. The term " Sunya " here will mean useless. For example: (a) The sound is eternal (i) because it is non-material (ii) as the earthen pot. (b) Buddha is omniscient (i) because he is actor (ii) like a nonomniscient The illustrations of earthen pot and non-omniscient are zero illustrations here. They neither support the probandum nor the probans. Thus, in logic, " Sunya illustration" means a useless or a non-proving illustration. 2.2 Epistemology: Sunya Naya' (Zero Standpoint): The Jainas postulate that every entity is a conglomerate of many attributes. One

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Concept of Sunya (Zero) in Jaina Canons : (127) 10 can learn about the totality of the entity when one studies it on holistic basis. However, this is not possible for a common man. He can have only aspect wise studies for which the Jainas are noted. The approach of aspect wise studies is called "Standpointism" or "Nayavada" (Carrier towards knowledge and meaning). There are quite a good number of standpoints- seven main and forty-seven in total. In fact, there may be as many standpoints as there could be statements. There is a 11 Sunya-naya" and "A-Sunya naya". The Sunya-naya means a standpoint of solitariness where an object is defined in terms of its solitary or unitary character. For example, the true soul is Sunya or solitary in the world. The meaning of A- Sunya will, therefore, mean the opposite in character; i. e. the world is full of living beings. 2.3 Philosophy: Sunyavada (Zeroism) 1o: The term " Sunya" is also associated with the Buddhist philosophical system, which propounds the non-existence of living and non-living entities in reality-even the knower and the knowable. They have only relative existence. Here, the term Sunya means emptiness or relative non-existence. The theory has been criticised by the realist and pluralist Jainas in their primary and logical texts. According to this theory, one cannot determine the truth or falsity of any entity. This may refer to the third predicate of Jainas relativism (Syadvada) in terms of "it is in some respects" and "it is not in some respects "Hence, here the term Sunya does not mean total negation but relative negation. That is why; Buddha called many issues as useless for the welfare of human kind. The concept of "Absence" (Abhava) as an instrument of cognition of NyayaVaisesika school is also a partial approach towards zeroism. 11 2.4 Spiritualism: Theory of Meditation: Sunya Dhyana "1: All important world religious systems have postulated meditation as one of the means of spiritual development or self-realisation and infinite bliss. It has many forms involving concentration of mind in many stages. The Jainas point out four types of meditation - two worldly and two spiritualism-based. The last stage of meditation is called "white or "pure" meditation where a person meditates nondistinctively on the knower and the known. He realises every thing as one unit. He becomes holist. This is known as Sunya-dhyana" or

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(128) : Nandanavana non-distinctive meditation or "trance" of Samkhya-Yoga system. Here, the meaning of " Sunya" is non-distinction. It is through this form of meditation that the individual attains the highest goal of lifesalvation from the cycles of birth and death. . 2.5 Mathematics or Computational Sciences: All the above contextual meanings of " Sunya" are mostly qualitative in character. However, it has quantitative value also for mathematicians because of the development of place value notation system. It is used in botharithmetic and algebra with different indications. This has been dealt with later 3. Humanities: Literary Zero ?: The philosophical zero entered into the literary field in many drama and poetic works. The stars were said to be shining like zero dots. The zero was also referred to as to mean depth as in "the thoughts of the beloved are as deep as zero." The noted poet Bihari points out the beautifying value of zero dots on the foreheads of women. Here, zero means dark voids or dots. 4. History of Computational Zero": Table 1 suggests that the countries of ancient cultures like Greece, Egypt, China and Mayans did not need computational zero because of their rod, dot and bar, pictographic or word numeration systems under decimal or vigesimal schemes. However, they had the mathematical zero with a symbol of varied type and of current oval-shaped zero at later periods from fourth century CE onwards when mathematics made heavy progress. The old Babylonian tablets indicate the idea of zero with symbols of blank space, punctuation mark, slanted wedge-shape and anglebracketed sign between 500-64 B. C. as is clear from Table 1. Similarly, the Indus valley seals (app. 3000 BC) have (.) and o (dot and small circle ) signs indicative of indirect concept of zero as a numeral though some scholars do not agree with this view. However, the term " Sunya" appears in many texts starting from Vedic period onwards with large numbers up to 10 250 br more and place value notation (app. 200 BC). The word and alphabetical numerals involving zero appear from 300 BC onwards while the digital signs get improved as they are today. Many symbols for zero are found in texts of varying periods showing a long transition period for latest

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Concept of Sunya (Zero) in Jaina Canons : (129) symbol, which appears from 100 BC onwards. Table 1 is suggestive of support of India's claim for initiation of the concepts of zero and place value notation. Table 1: Computational Zero in Different Countries No. Country Period Symbol Base 1. Maya 500 B. C. Bar & dot numerals Vigesimal system, 357 CE Carved arrow for zero Word Numerals 771 CE China Ancient times Rod numerals Decimal, positional 541 CE Small zero No need for zero 700 CE Vacant space Called kong 725 CE 1247 CE 3. Greece 2000-700 BC Alphabetical numerals Decimal base, No need for zero 150 CE 7,0,0, Omicron, Ptolemy 300-600 CE 4. Egypt 3000 BC Pictographic numerals Decimal notation, 1880 BC Zeroless hieratic No need for zero system Blank space, nfr (zero level) 5. Babylon Blank space 2000 BC 500 BC 312-64 BC Sexagesimal system Angle bracket sign Mixed system Punctuation mark Slanted double wedge 6. India (Bharata) 3000 BC 0,. 1500-700 BC Numbers more than 10 12 Ksudra word for zero Indus valley seals, Kak Vedas, Medhatithi, Lag. Shukla, Mahadevan Alphabetical numerals 700-200 BC 300 BC Alphabetical numerals involving zero Stibuka term for zero Numbers of 10250 Math. Zero, Blank space Vararuci Bhadrabahu, Vindu Jaina texts Pingala 200 BC

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(130) Nandanavana zero 100 BC 100 CE 200 CE 400-500 CE 428 CE 478, 550, 650, 850 CE Zero, Alphabet. /Digital, 0 Word Numeral 0 ** Blank space, 0 0 0 0 14 Satyaprakasha has also shown his confidence on the following three points related with mathematics on the basis of tradition rather than historical or epigraphic references: (a) The Indians were the first to give the concept of numerals based on decimal system (b) The Indians were the first to give the concept and symbol of ADS Bakhshali manuscript Yativrsabha Mankuar epi. inscr. Aryabhata, Subandhu, Brahmagupta, Mahavira (c) The Indians were the first to give the concept of place value notation and also logarithm (d) The Indians, specially the Jainas, were the first to give the concept of logarithm to the base of 2, 3 and 4. 32 He has supported his contention on the basis of extensive calculations and large numbers found in the older texts. There are two limits of numeration varying between zero and infinity. The sign, o, for Sunya might have developed from the vowel Au in Aum pronounced with open lips whose shape represents current 0 (zero). It is also denoted by "Kha" (space) in Sanskrta leading to its circular or elliptical shape. It represents an infinitesimal quantity almost equivalent to zero. It also represents atomic size (Parimandala). It might be guessed that zero was first given a sign of point or dot (.) changing later to a round circle. Besides, "Kha", " Aum" also stands for infinitesimal whose pronunciation might have given it a circular sign, 0. It must be said to be a great discovery to use zero symbol for expressing the value of a numeral with its place value. It must have been thought that zero represents not only infinitesimal but infinite also as it represents Brahma or cosmic space. Hence, its value may be

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Concept of Sunya (Zero) in Jaina Canons : (131) variable between infinity to infinitesimal. This gave some idea about utilising zero for all powers of ten. 5. Representation of Numerals and Zero The Indian system has developed three systems of representing numerals during different times between 1000 - 200 BC. They are: (a) Symbolic words (b) Alphabets or consonant and vowels (c) Digital numerals or numbers The scripts for these representations were developed from the oldest script of India known as Brahmi, which could be written in 18 different forms." There were two scripts for mathematical use- scripts using (i) letters and (ii) numerals. Both were used for different occasions utilising the above three systems. Ganitasara-sangraha of Mahaviracaryagives symbolic words representing numbers from zero to 27. They include not only the deities but other common entities also whose numeration was popularly known during those times as shown in Table 2. Table 2: Representation of Numbers by Words S.No. Jaina Representation Hindu Number Representation 18 Space, Ambar, Antariksa Candra (moon) Agni (fire-god) Caksu (eyes), Kara (hands) Asvins Bhuvana (world), Ratna (gems) Visnu Kasaya (Passions), Gati Soma (destinity) Indriya (senses) Pusan 5 and so on. It is seen that the Jaina symbolic words for numerals are quite in contrast with the Vedic symbolic words for them. The presence of symbol for zero here indicates that it was quite popular in ninth century at least. The second system for numerical representation is denoted by the use of alphabetic consonants and vowels. They were used popularly in the days much before Aryabhata (478 CE). ! However, it seems that the Jainas developed their own notations different from Aryabhata and much earlier than him as shown in Table 3. inimo

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(132). : Nandanavana Table 3: Alphabetical Representations of Numbers Consonants/Vowels Jaina notation for Aryabhata notation for 18 Ka 11 21 2 = l aa ng o o s 20 Ta Pa Ya 30 A 01 Na U 100 It is clear that though the Jainas adopted the alphabetical numeration system, but their values are quite different from the Aryabhatiyan system. Secondly, this system does not seem to have sign for zero while the Jaina system does have it in both types of its representations. Moreover, the Aryabhatiyan system has vowels representing either one or powers of ten while the Jainas have them representing zero. The third system deals with the digital representation of numbers in numeral script- a form of Brahmi script. Many inscriptions have been observed to suggest that the current numerals have grown gradually as shown by Agrawal." The roman numerals are of later origin. 6. Sunya (Zero) in Jaina Contexts It is observed that despite different connotations in different contexts, the mathematical zero has attained the top position since the development of place value notation (about 200 BC) which was prevalent much before Paulisha Siddhanta. - Satyaprakash refers to Needham to mention that references to zero are available in IndoChina (683 CE), China (13th. Century) and India (870 CE) during the periods shown in brackets before them. However, this statement seems to have been made without reference to Jaina literature where much earlier references to zero are traceable. The Jaina literature mentions numbers 2) to the tune of 10 250 and 1040739 even before Christian era in their time measures. Jyotiskarandaka 22 and Anuyogadvara-sutra mention the time units

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Concept of Sunya (Zero) in Jaina Canons : (133) covering these large numbers. These texts belong to a period roughly between 300 CE to 100 CE. Sharma24 and others also concur that reference to sunya are also found in Pingalasutra of about 200 BC. The texts of Satkhandagama (Second century CE)" and Trilokaprajnapti of Yativrsabhao (fourth-fifth century CE) have mathematics related with squared squaring (i. e. 21deg = 256 256), log 2 (Ardhaccheda), log 3, log 4 log log 2 and infinities of different types. All this could not be possible without numeral representation system and use of zero involving place value notations. Trilokaprajnapti has given calculation of number of hairs in a pit of specific size in terms of 4. lx 10 45 involving eighteen zeroes in the end. It has also given a number 6509 in its mss, which includes zero. The use of zero must have been prevalent long before this text, which indicates its mathematical use in early pre-Christian or post-Christian centuries. In postTrilokaprajnapti period, Mahaviracarya and Nemicandracarya of ninth-tenth centuries have frequently used the circular symbol for zero. Thus, it is not only epigraphy, but literature and tradition also which should also be taken into account for the concept and notations about zero. The Jaina sources go up to about fourth-third century BC, though it may have some reference to it in its much earlier precanonical literature of Parsvan period (877-777 BC). This is also supported by the fact that Lagadha and Medhatithi of Vedic system also seem to have used the concept of zero with a dot symbol for it (about 8-900 BC). Literally and traditionally, therefore, zero and its symbols are quite old in Indian context in general and Jaina context in particular. However, epigraphic evidences seem to be somewhat later (as late as 594 CE in Gurjara and 870 CE in Bhojadeva inscription in Gwalior) which could not be given preference over earlier literary and other evidences. 7. Denotation of Zero 19 Agrawal has mentioned different symbols in different Jaina texts, which seem to be much earlier than the western notations developed during the period of 1489-1557 CE. Similarly, Trilokaprajnapti contains many other notations for different mathematical operations summarised in Table 4 below.

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(134) : Nandanavana di mit Table 4: Jaina Notations for Mathematical Operations S.No. * Operation Symbol Subtraction +, u, o, O (TS), rin Addition ., 1, yu, gha Multiplication 1 (below), gu Division Il (parallel), bha Fraction No line between numerator and denominator, 19 19 24 24 Zero e (a) Empty space (i. e. 46 for 406) (b) Dot/point, . (i. e. 4.6 for 406) (c) Circle, o (i. e. 406 for 406) Va too Va Square Squared square Square root Infinity Mu, Ka (Bhaskaracarya) Kha 10. 26 The Gopinatha temple of Agra has a Jina image, which has an inscription having 15' 9. for 1509 as the date of its make. Satyaprakash mentions that the notation of dot might have been there for zero even in Lagadha's time. The circle for zero appears in Trilokaprajnapti 26 which must have been developed due to its symbolisation with space/sky or Aum when pronounced with open lips. This notation must have been developed much earlier than Trilokaprajnapti (i. e. before 4-5th. Century CE). Since then, it is continuing till to-date. Thus, there seems to be three stages for the development of notation for zero as shown in Table 4 above. All this suggests that the concept and notation of zero (Sunya of Mathematics) is quite old and preChristian in India and it might have passed to Indo-China, China and Arab world in due course later. That is why; we find the use of zero there after quite a long time. 8. Mathematical Operations Based on Sunya (Zero) The older Jaina texts like Sthananga 28 and Sutrakrtanga 29 (App. 300-350 BC) indicate ten forms of mathematical operations involving arithmetic, algebra and geometry. In fact, the Jaina mathematics has developed from the geometry of its circular universe in contrast with the ritual altars in Vedic system. The arithmetic consists of eight types of operations, namely addition, subtraction, multiplication, division, squares, square roots, cube and cube roots. The texts of Ganitasara

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Concept of Sunya (Zero) in Jaina Canons : (135) sangraha and Gommatasara (9-10th CE) tell us that the zero could be subjected to all these eight operations as below: 30 (i) Addition: The addition of zero to any number will not change the original number: n+ 0 = n (ii) Subtraction: The subtraction of zero from any number will not change the original number: n -0 =n However, subtraction of any number from zero will have the negative number: 0 - n =-n (iii) Multiplication: Any number multiplied by zero becomes zero: nx0 = 0 (iv) Division: Any number divided by zero remains the same as per Mahaviracarya but it turns into "Kha" (infinity) as per other authors. (v) Square and square roots: The square and square root of zero is zero itself. (vi) Cube and cube root: The cube and cube root of zero is zero itself. Jain" refers to Gommatasara commentary (Kesava Varni, 1359 CE) and Jnanacandrika (Todarmal, 1761 CE) indicating the various uses of zero in many earlier Jaina texts. Accordingly, . (a) Zero denotes the number of living beings of 1-sensed, 2-sensed etc. (b) Zero is used in filling up of empty spaces (c) Zero is used in decimal system in calculating the value of powers to the numbers (d) Zero facilitates the expressions of large numbers (e) Zero gives the value of numbers based on its place values (f) Zero makes the calculations easier 33 Table 5: Zero in Jaina Texts S.No 1. Symbol Period App. 3000 BC 450 BC Source Sramanic culture, Indus valley seals Acaranga Sunya word

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(136) : Nandanavana 3. 300 BC App. 300 BC 150 BC 100 BC 100 CE 400-500 CE 450-550 CE 529-589 CE 850 CE and onwards Sthananga, Sutrakstanga Bhagavati Bhadrabahu Vararuci Padalipta Aryaraksita Mahabandha Trilokaprajnapti Tattvartha-sutra Sabhasya, Vihat-ksetrasamasa Ganitasara-samgraha etc., Mathematics of zero Use of Sunya Large numbers Stibuka term for 0 Alphabetical system Word numeral Digital numeral, zero Blank space for zero All three symbols Use of zero as 0 O for zero O for zero 11. 9. Conclusion The references in Jaina texts regarding zero are summarised in Table 5. They indicate the use of zero concept even before 200-300 BC and the current circular symbol for it, O appears in them by fourthfifth century CE in Trilokaprajnapti. The mathematical operations based on zero appear soon afterwards. References 1. Svami, Sudharma; Acararga-1, Agama Prakashan Samiti, Beawar, 1983, p. 320 2. Apte, V. S.; Students Sanskrta -English Dictionary, MLBD, Delhi, 1993, p. 560 3. Basu, N. N.; Hindi Visvakosa-23, BRP House, Delhi-52, p. 173 Acarya, Puspadanta-Bhutabali; Satkhandagama-14, SL Jain Trust, Amaraoti, 1956, p. 554-9 Sarasvati, Satyaprakash; Speeches, Writings and Addresses, R. S. Sansthana, Allahabad, 1981, p. 227 Svami, Sudharma; Bhagavati-1, Jaina Vishva Bharati, Ladnun, 1994, p. 66 7. Svami, Sudharma; Sutrakstanga-1, ibid, 1984, p. 106 8. Varni, Jinendra; Jainendra-siddhanta-kosa -2, Bharatiya Jnanapith, Delhi, 1971, p. 438 9. Ibid, p. 523 10. Svami, Sudharma; Prasnavyakarana, Agama Prakashan Samiti, Beawar. 1983, p. 54 11. Shastri, Balchandra; Laksanavali-3, Vir Seva Mandir, 1979, p. 1065 12. Rajgopal, P., Arhat Vacana, 10.3. 1998 p. 9-26 13. Gupta, R. C.; Ganita Bharati, 17. 1-4. 1995 p. 45-61 14. See ref. 5 p. 226 15. Svami, Sudharma; Samavao, Jaina Vishva Bharati, Ladnun, 1984 p. 105 16. Mahaviracarya; Ganitasara-sargraha, JSS Sangha, Sholapur, 1963 p. 7 17. See ref. 8, p. 128

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Concept of Sunya (Zero) in Jaina Canons : (137) 18. See ref. 5 p. 224-26 19. Agrawal, M. B. L.; in KCS Fel. Vol. Rewa, 1980 p. 402 20. See ref. 5 p. 230 21. Muni, Mahendra Kumar; Visva Prahelika, Javeri Prakashan, Bombay, 1969 p. 271 22. Suri, Padalipta; Jyotiskarandaka, RKS Sanstha, Ratlam, 1928 23. Aryaraksita; Anuyogadvara-sutra, APS, Beawar, 1983 p. 279 24. Sharma, S. D.; Personal communication 25. See ref. 4 Vol. 10 26. Acarya, Yativrsabha; Trilokaprajnapti-1, JSS Sangha, Sholapur, 1956 p. 15 27. Acarya, Nemicandra; Gommatasara Jivakanda, Rajchandra Ashrama, Agas, 1972, p 31 28. Svami, Sudharma, Sthanarga. JVB. Ladnun. 1976 p. 926 29. Ibid, Sutrakrtanga-2, JVB, Ladnun, 1984 p. 994 (footnote) 30. See ref. 8, p. 224 | 31. Jain, L. C.; in KCK Fel. Vol, Rewa, 1998 p. 365 32. Singh, A. N.; Mathematics of Dhavala (Hindi), SK - Vol. 5 (Intr. ), SSL Trust, Amaraoti, 1948. 33. Singh, A. N. & Datta, BB. ; History of Hindu Maths. , Asia Publishing House, Bombay, 1962. 34. Jain N.L.; Satyabhakta; Satyashram, Wardha, 1989.

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Chapter - 10 EARLY CONCEPTS OF CHEMISTRY IN JAINA CANONS Jainas form about less than one percent of population in India. However, they have made remarkable contribution in her political and religious history, art and architecture, literature, and many scientific fields. Their literature dates 'back many pre-Christian centuries. Prajnapana, Jivabhigama, Tattvartha-sutra, Mulacara, Dasavaikalika, Anuyogadvara-sutra, Satkhandagama etc. are their important texts. They contain large number of conceptual and descriptive aspects of chemical contents (besides many other fields), which find little mention in historical chemical literature. Conceptual Aspects The conceptual aspects deal with (i) the universal reals (ii) theory of atoms and aggregations (iii) theory of bonding (iv) factors and type of bonding and properties of newer formations (v) variety of atoms and (vi) motion, velocity and laws of conservation and many other related topics. In contrast, the descriptive aspects deal with gross matter and materials. (i) The Reals and their definition Physically, the Jainas postulate six basic reals involving mattergy (pudgala) and five other non-material ones (space, time, medium of motion and rest and the living). A real is defined as an entity possessing changeability through permanence. Gold ornaments are given as examples. The permanence refers to conservation law. Every real must have some attributes: (i) existentiality (ii) individuality (iii) modifiability (iv) form (v) functionality and (iv) knowability. These include spatial characters. They do not have weight as criteria for reals. The reals of Jainas give a picture of dynamic realism in This paper was presented at International Congress on History of Science, Zaragosa, 1993.

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Early Concepts of Chemistry in Jaina Canons : (139) definition in contrast to Bauddhas and Vedantins. This point is well supported by current experimental science. It has been shown that definition of reals by Jainas covers a wider area than the current scientific definition. There are two types of reals: (i) some have form or sense. perceptibility while (ii) others are formless and sense-imperceptible. The present world of matter and energy comes under category (i) while the living and non-material come under class (ii). (ii) Mattergy and atoms The material real is called Pudgala by Jainas- a combination of two words, which mean that material real is that which undergoes association and dissociation, combinations and de-combinations. They have forms, which represent concomitance of properties of touch, taste, colour and smell. Any material real must have all these four attributes. The touch may be experienced by hardness, density, temperature, and electrical nature. It may have 8 types of touch. 5 types of taste, 5 types of colour, 2 types of smell, and about 5-11 types of shape. These attributes may have infinite varieties depending on their intensities. There may be some dispute in other systems about the concomitance of these attributes. However, modern science favours it. 1 The Jainas have included the current energies like light, electricity, sound, heat etc. in their material real pudgala. Hence the term is now translated as mattergy rather than matter. This term also includes fine particles like karmas (called Karmons) and mind (Mindons) besides atoms, molecules, mixtures and compounds. This material real has two basic varieties: (i) Anu (atom) and Skandha (aggregation). It must be noted that the Anu here refers to atom in historical sense, though many Jaina authors have equated it with some finer fundamental particles. It has been shown, however, that this may not be proper because of many discrepancies and difficulties. Similarly, the term Skandha has been referred to aggregation in comparison to molecules as by many authors. This reference is better suited in canonical descriptions.

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(140) : Nandanavana (iii) Atomic Theory of Jainas Basham seems to be more realistic in attributing theory of atomic origin to Pakudha Kaccayana and Ajivikas. The other systems seem to develop it later. However, it is generally agreed that there has been independent development of atomic theory in the east and the west. Bhagavati and Niyamasara are most important in giving many details of Jaina atomic concepts. An atom is supposed to be nonliving, basic, eternal, real and finest constituent of mattergy with the qualities of indivisibility, impenetratability, incombustibility and sense imperceptibility. Its existence is proved by its effects. It is a true point without dimension forming unit of space. It undergoes changes to form molecules and gross matter. It has the above four co-existing attributes. It is said that 5 out of 20 attributes exist in an atom at a time: one taste, one colour, one smell and two touches (temperature and electrical nature). The basic atom is, thus, a four-touch entity. The real atom may be 4-touch or 8-touch one. Other qualities develop later in it. This suggests that mass and density are not assumed to be the basic properties of atoms by Jainas. Thus, they have denied the qualitative difference among the primary atoms. Javeri, therefore, called them as forms of energy. This concept may be questionable in these days of relativity. However, the canons point out the atoms to be Aguru-laghu (A-heavy-a-light) rather than massless. Radhakrishnan also presumes the Jaina atom to posses weight. In fact, this term shows the limitation of reason, thought and experiment on this point. By this, two terms rupi and Aguru-laghu should be taken as complimentary rather than contradictory. However, the word rupi qr material also indicates about atomic shape or size. The Jainas suggest a spherical shape for atoms with a size of approximately 10 cm based on Trilokaprajnapti details. Besides, Jainas postulate property of expansion and contraction in atoms presuming them to be hollow - a fact confirmed by modern science. No other older system postulates this property. The atoms may be produced by the decomposition, disintegration or division of physical or chemical aggregation. Though they are "homogeneous, yet during combination, they behave as if they have two-varieties - cause atom and effect-atom. The atom possesses indefinite activity, variety of motions and velocity. It has a bonding

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Early Concepts of Chemistry in Jaina Canons : (141) capacity of high order because of specific electrical natures as suggested by Pujyapada of fifth century A.D. The canonical properties of atoms could be summarized under four heads: (i) Dynamic properties (ii) Conservative properties (iii) Variety of atoms and (iv) Bonding properties. The Jainas presume atoms to be static as well as dynamic. However, dynamism is more prevalent. Their movements may be linear or complex, elastic or non-elastic, vibratory or translatory. It may move irregularly in different directions without even touching other atoms in the way. The cause of motion may be natural, external or both. Despite normal elastic motions, they may have non-elastic motions due to (i) absence of medium of motion (ii) high velocity collision and (iii) bonding with other atoms. The scientists have added only spinning type motion to this Jaina concept. Besides motions, speeds of atom have also been given in terms of minimum and maximum. The minimum speed is one space point per unit Samaya of time and the maximum speed could be 1027 cm per unit Samaya (i.e. the end of the universe). In contrast, the Greeks and Vaisesikas have not dealt with speed at all, while the scientists have an average speed of 104 105 cm per second. This could be increased or decreased under different conditions. The Jainas have, however, not suggested the normal speeds per chance due to lack of measuring techniques. The scientists may not substantiate these speed limits, as their highest speed is 1010 cm. A. K. Jain's calculations lead to even much higher speed of atoms to the order of 1047 cm per second based on Vedic time units. Munishri calculates still higher speeds. The eternality and indestructibility of mattergy naturally leads to the conservation law- a concept existing long before Lomonsoff's law of 1774. In contrast of Greeks and Vaisesikas, Jainas have many types of atomic classification based on different physical properties. On the basis of size, there are two types: (i) fine or ideal and (ii) real or phenomenal or (i) causal and (ii) effect atoms. The real atom consists of indefinite number of fine or ideal atoms. Most of the canonical properties refer to the real atoms. A 4- aspectual classification also exists: substantive, spatial, timal or modal. The early literature refers to these types with not many details.

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(142) : Nandanavana Based on the four co-existing physical properties, atoms may have sixteen types which could be extended to 200 types based on the combinational aspects of 4-touches (out of 4 opposing pairs), 5 colours, 5 tastes, and two smells, thus forming 4 x 5 x 5 x 2 = 200 varieties. If intensities of these qualities are also taken into account, infinite type of atoms could be thought of. The current science also takes physical properties as the basis of atomic classification where 106 types is the latest figure. It seems that the Jainas classification is more conceptual while the scientists are more experimental. One cannot judge about the validity of intuitional reasonability in comparison to scientific facts. (iv) Theory of Bonding and Molecular formations Bhagavati mentions that the cause of atomic bonding is the presence of some gluey (sineha) substance in atoms. The true meaning of this statement became clear when post-canonical scholars like Pujyapada mentioned the existence of opposite charges - termed as Snigdha (+) and Ruksa (-). Kundakunda and Umasvami went deeper into the problem and postulated some rules based on their electrical nature. Accordingly, the following postulates could be made: (a) All atoms have qualitatively and quantitatively differing electrical nature of smoothness and roughness equivalent to positive and negative electrical charges. (b) Atoms always combine totally leading to chemical bond. Partial combinations may lead to physical bonds. (c) The atomic combinations take place between the atoms of opposite electrical nature, which may be qualitative and quantitative too. (d) However, no combination can occur between atoms of lowest level of electrical nature, i.e. 0 or 1. In earlier days, zero was not taken as a number, it seems. But if charges of atom are differing, combination may occur (i.e. inert gases). . (e) Under some circumstances, atoms with quantitatively similar nature may also combine. Atoms having quantitatively similar but opposite nature may also combine. The formation of hydrogen molecule, sodium hydride and methane are current example. (This rule is given here in positive forms, Electrovalent, Covalent).

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Early Concepts of Chemistry in Jaina Canons : (143) (f) Those atoms do combine which have similar or dissimilar charges differing by two or more than two units. Though canons do not give examples for this rule, but formation of Hydrogen peroxide and Sulfuric acid prove this rule (Co-ordinate valency). (g) During bonding, atoms do not change but they merely associate with other atoms to have modified forms. The nature of newly formed combination may be either similar or neutral to the combining atoms having higher electrical qualities. It is observed that the explanation of the rules of bonding in Satkhandagama version and Svetambara canons are more liberal and realistic. It could easily be seen that there is remarkable qualitative and even quantitative similarity of these rules with the current threefold valency concept. There are four methods through which bonding is affected: (i) direct combination (sanghata) (ii) dissociation (bheda) and (iii-iv) displacement (mixed process involving single or double displacement). The factors leading to bonding may be natural or exerted. Intimate contact, non-elastic collision, high velocity, catalysts, solar rays or heat or micro-organisms etc. are important factors of total combination. Currently many new factors have been added to this list. There are two types of bonds: (i) physical and (ii) psychical or modal. The physical bond may be natural or exerted, finite or infinite, loose or tight. The psychical bond may be due to primary or secondary karmic species. It is due to physical, vocal or mental activities of the living. Its study is subject to other disciplines. However, if worldly living supposed to be material, it may involve physical bond, which could be made subject of studies by the chemists. However, current bond types do not involve living-nonliving bonds. A large variety of aggregates is found in Jaina canons and postcanonical works (i) involving physical bonds (clouds, rains, rainbows, lightening, solar or lunar aura, precipitation, solution, tempering etc.), (ii) chemical bonds (alcohols by fermentation, making of earthen pots by baking, burning of lamps, souring foods and washings, water purification, metallic extraction etc.) and (iii) undefined bonds (living

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(144) : Nandanavana non-living bonds). Jain has collected about 28 examples of these bonds from Jaina texts. It becomes clear that majority of them refer to physical bonds or changes meant for illustrating religious principles to common men. The chemical bonds seem to be very few. For our purposes, it should be noted that different aggregations perform physical, physico-chemical, supra-sensual, volitional and modificational functions so important for various aspects of our lives. This leads to the fact that one form of mattergy can modify or purify the other physically, chemically or both ways. This is a burning subject of discussion now among the Jainas. (v) Aggregations and their descriptions A large number of aggregations are described in early Jaina canons with good illustrations. They are groups of atoms combined to form loose or tight entities capable of existing in gross forms and undergoing associations and dissociations. They are dynamic as the atoms. Their method of formation and conditions of formation have already been described. The canons mention infinite variety of aggregations on the basis of number of atoms contained in them and the various forms they are found in. Bhagavati has given an intellectual calculation of the number of aggregates formed out of ten atoms with their four qualities varying as 516. However, other classifications based on size, structure, eye-perceptibility, modifiability, variforms, and mathematical permutations are there as shown in Table 1. Out of these, two classifications 4 and 5 are important as they are based on increasing grossness or fineness. Jain has shown some discrepancies in both of them and suggested some modification to make them better tuned. However, they seem to be surpassing all contemporary classifications. From this classification, one could get an idea that the smallest aggregate must contain at least four atoms, as the last type must have an atom at least to avoid divisibility of atoms. Table 1: Classification of Aggregates Types Basis Size Structure Names Gross and fine (absolute and relative) Aggregate, Half-aggregate, Quarteraggregate

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Early Concepts of Chemistry in Jaina Canons : (145) 3. Modifiability Modifiable by natural, external or mixed causes 4. Eye-perceptibility 6 Gross-gross (solid), Gross (liquid), Gross fine (energies), Fine-gross (gases), Fine (Karmic aggregates), Fine-fine (Karmons, Real atoms, diatomics etc.) 5. Variforms 5 bodies, respiration, sound, mind, karmas, fine and gross individual and common embodied beings, sky, earth etc. Permutation 530 With respect to 8 touches, 5 tastes, 5 combinational colors, 2 smells, 5 shapes; the number 530 could be calculated. Intellectual-Infinite- 1886 As in Bhagavati-sutra Atomic Bhagavati and Tattvartha mention a large variety of manifestations of aggregates involving six embodiments, five bodies, speech, mind, respirations, heat, light, sound, grossness, fineness, shape etc. In all, there are 14-16 manifestations mentioned with some variations in literature. Descriptive Aspects of Chemistry: Specific Aggregates The infinite variety of aggregates can be seen to exist in four forms: earth, water, air, and fire. They are termed differently in different Indian systems (Bhutas, Mahabhutas, elements). Dixit has suggested that these forms do not involve karmic aggregates; hence karma theory must be later than this classification. The four aggregate forms seem to represent various states of mattergy rather than specific aggregates. Thus, we may have: (i) Earth: Solid class (ii) Water: Liquid class (iii) Fire: Energy class (iv) Air: Gaseous state. The canons enumerate the earth class between 2048 varieties involving metals, non-metals (elements), ores, gems, alloys, compounds and mixtures - all found in nature. One finds newer additions at different canonical periods. Mercury of Prajnapana period is an exceptional case in this category. This canon is best for these classifications. Similarly, 5-17 types of different waters as liquids have been enumerated. They include natural waters, spring waters, milk, alcohol, butter, cane juice and medicinal water etc. They are the naturally occurring or obtained by fermentation. It seems surprising that oils

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(146) : Nandanavana have not been included in the liquid class; per chance butter may include them. Water contains two types of creatures - water-born and air-born. It is purified by boiling or using alum. Gaseous water or steam, however, does not find mention in the canons. There are 21 sources for alcoholic waters. Liquids have a spherical shape in general. Air represents the class of gases. It moves in all directions. It seems, formerly colorless gases were known. They were not visible by eye but experienced by other senses like touch, smell, etc. However, it seems that no other gas except air was known in canonical days. That is why only 5-19 types of airs have been mentioned. Mouth air is an exception in Prajnapana, which is chemically different from normal air. This mouth air may represent respiratory air too. Air helps combustion and runs the body. It has a property of expansion, contraction, and obstruction or subjugation. There are many types of micro-organisms in it. It has a kite shape. Despite the aggregatal nature of air, canons do not mention whether it is a compound or mixture. The fire represents the energy class whether perceivable by eye (light) or other senses (heat, sound). Sunrays are common fires having hot light while moon rays have cold light. The gross fires are enumerated as 6-12 varieties in canons. The fire aggregates show three aspects: heat and/or light and electric lightening. It is the cause of heat, activity, and digestion in the body. It consists of infinite ideal atoms. It has a needle shape. It is also called Taijasa (Luminous). Its size is roughly 10 cm. The heat content has been made the basis of livingness in fires and in earth etc. too. This may not be agreeable to current science. The biochemical and mineral fires are not found in Jaina canons. Conclusion The above description about chemical contents in Jaina canons suggests that conceptual contents stand on a comparatively better ground in historical perspective. A large part is supported by modern science adding more conceptual areas. Deeper studies of canons suggest that there is a history for the development of each concept. The descriptive chemical contents are also on better footing

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Early Concepts of Chemistry in Jaina Canons : (147) contemporarily though they may seem quite scanty with respect to our current knowledge. However, all these contents form milestones in the development of chemical science in historical perspective. Reading References 1. Arya, Syama; Prajnapana, Agam Prakashan Samiti, Beawar, 1983. 2. Acarya, Puspadanta and Bhutabali; Sarkhandagama, Jivaraj Granthamala, Sholapur, 1960. 3. Aryaraksita; Anuyogadvara-sutra, Agam Prakashan Samiti, Beawar, 1987. 4. Umasvati, Acarya; Tattvartha-Sutra, PVRI, Varanasi, 1976. 5. Bhatta, Akalanka; Rajavartika-1 & 2, Bharatiya Jnanapith, New Delhi, 1953, 1957. 6. Devsena; Alapa-paddhati, Jain Sansthan, Mahavirji, 1970. 7. Jain, N.L.; Scientific Contents in Prakrit Canons, Parshvnath Vidyapeeth, Varanasi, 1996. Mardia, K.V.; Scientific Foundations of Jainism, MLBD, New Delhi, 1990. 9. Javeri, J.S.; Atomic Theory of the Jainas, Jain Vishva Bharati, Ladnun, 1975, 10. Jain, G.R.; Cosmology: Old and New, Bharatiya Jnanapith, New Delhi, 1975. 11. Basham, A.L.; The Sect of Ajivikas, MLBD, New Delhi, 1975. 12. Mahaprajna, Yuvacary ama-sabda-kosa, Jain Vishva Bharati, Ladnun, 1980. 13. Kundakunda. Acarya; Niyamasara, Jain Publishing House, Lucknow, 1930. 14. Sudharma Svami; Thanam, Jain Vishva Bharati, Ladnun, 1984. 15. Radhakrishnan, S.; Indian Philosophy, Vol. II, McMillan, 1958. 16. Acarya, Yativrsabha; Trilokaprajnapti-1, Jivaraj Granthamala, Sholapur, 1953. 17. Sudharma Svami; Bhagavati, JSS, Sailana, 1967-72. 18. Muni, Mahendra Kumar-2; S.C. Diwakar Fel. Vol., Rewa, 1976. 19. Jain, A. K.; Tulasi-Prajna, 1986. 20. Sudharma Svami; Bhagavati-sutra (English Translation), Jain Bhavan, Calcutta, 1975. 21. Acarya, Tulsi; Illustrator of Jaina Tenets, Jain Vishva Bharati, Ladnun, 1985. 22. Jain, N.L.; J.M.L. Sadhuvada Grantha, Rewa, 1989. 23. Dixit, K.K.; Jain Ontology, L. D. Institute of Indology, Ahmedabad, 1970.

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Chapter - 11 STUDIES ON BIOLOGY IN TATTVARTHASUTRA (Formulae on Reals) Introduction One does not know when the animistic Jaina System became dualistic or pluralistic. However, Tattvartha-sutra (T.S.)' is the first Sanskrta Jaina text propounding Jinistic pluralism of seven spiritual reals and six physical realities. Its author has been a subject of scholarly dispute with respect to his name (Aryadeva, Gtddhapiccha Umasvati, Umasvami), lineage, location and ideology. Overlooking the earlier tradition of modesty towards the omniscients, in not giving encomium in texts disregarding historical perspective and basing arguments on sufficiently late epigraphic (11" century onwards), literary (4" century onwards), lineage and contental evidences, many scholars have started not only calling the Digambara tradition as southern tradition (only) despite the fact that Mahavira and other victors propagated it throughout north and south of India but also that almost all their current canon - like texts are post fifth century C. E. This trend should be scholastically reversed with proper studies and publications for conceptual globalisation of this church. However, it is pleasing to note that Tattvartha-sutra is an exceptional text which is recognized as a pre-schism text covering a period of second to fourth century C. E. and containing the formulae of freedom or release from worldly woes leading to ultimate happiness. Its scholarly popularity can be judged from the number of its commentaries in many languages from fifth century onwards to date. The text contains 10 chapters with 357 (or 344) aphorisms covering details about the basic concepts on reals and realities. The living being is the first real (and reality also) related/associated with all others. Though reality- wise, it numerically forms about 15% only,

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Studies on Biology in Tattvartha-Stura : (149) but the text has 35% chapters and 40% aphorisms dealing with the living. Incidentally, it is interesting to point out that the aphorisms do not contain the term "Atma' (Soul) at all, the term "Jiva' also being found in 11 places. It seems that the term 'Soul' could not have became popular in Jain system up to the age of Tattvartha-sutra. It entered through the same process as the terms 'Dravya' (Reality) in place of 'Existents and the term 'Visesa' (Particularity) in place of 'mode'. The Jaina Seers tried to establish equivalence in terminology with other philosophies and they accepted the term 'Atma' (Soul) for Jiva' or living like the terms 'Sense perception' and 'Supra-sensual perception' (two kinds of perception) and "ideal atom' and 'Practical or real atom' (two kinds of atoms) - thus serving dual purpose - equivalence and maintenance of their own concepts." The commentators of the texts have mostly used the term 'Soul' for 'Jiva' (living) and many a times, they have been interchangeably used to create some confusion in details as later Soul becoming supreme, pure or auspicious soul. The soul, being non-material, is out of bounds of current biology at least now. Hence this paper will deal with the living or impure soul which is described in Biology: Soul = Living - (Karmic) Body Living = Soul +body = Impure Soul = Jiva The living one is described in many spiritual texts in a highly degraded way to create psychological thrust for moving towards detachmental path. 4 This trend may be one of the causes of detestation of religiosity among young people. However, the description shows fine observation power of the seers. But Tattvarthasutra is free from this defect and it really serves as freedom formula for the living to move towards soulhood. The text is more realistic than many others of earlier or later dates. Chaturvedi points out that there has been a period in the development of Indian thought when every physical system or entity (vitality, senses, mind) was spiritualised and got defined in terms of physical or psychical, real or ideal, alienable or non-alienable etc. Consequently, it became difficult to be understood by common man. This spiritualization became instrumental in cultivating individualism over socialism. This is the basic cause of our physical status today.

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(150) : Nandanavana The biological sciences deal with the canonical impure living beings of all types with respect to (1) the origin of life in general (2) characteristics of livingness (3) classification (4) external and internal details (5) working mechanism and (6) life cycle besides many other points. The Tattvartha-sutra and its commentaries also describe these points in terms of 40 disquisition doors. It is, therefore, interesting to compare and contrast the canonical and current knowledge on the basis of the data provided on both sides. It is observed, on comparison, that there is good correlation on many points in both cases on surface or gross level. However, when one goes deeper into internal or functional mechanistic points, one finds a gap involving deficiency and discrepancies in almost all points. This contrast suggests the historical perspective and development of biological sciences between the current age and the age of T.S. It seems that the canonical contents of early Christian era serve as historical milestone for the life sciences of today. However, it is seen that biological sciences have added to some scriptural contents while posing some points for reconsideration or modification. They cannot, perhaps, be rejected like the astronomical contents therein. Data The data used in the study are taken from the original T.S., its commentaries' and other earlier or later sources along with texts of biological sciences. They have been tabulated in Table 1 and analysed for probable conclusions. Results: Analysis and Discussions: 1. Description and Definition of Jiva Jainas are noted for their aspect wise studies. They have described the living beings through 40 physical and psychical disquisition doors in the ratio of 3:1. The T.S. has about 12 disquisition doors which contain the distillate of Biological knowledge since Mahaviran age. It seems that the doors of Investigations and Spiritual stages were not fully developed in the age of T.S. and that is why they do not find place in D.D's in T.S. The current biology also describes the living beings under 28 branches given in Table 2. It is observed that all the Jaina D.D's fall under 11 branches. Whereas the biological sciences do not have volitional and spiritual doors (totalling 17), we do not find the same number of branches (17) in our canons-most of these branches originating within the last 200 years. However, the canonical

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Studies on Biology in Tattvartha-Stura : (151) description there are comparatively less advanced. Further, some of the subjects are discussed in psychology or ethics. Despite too many D.D's about the living, we will discuss some important doors in this paper: (a) Differentia of the living (b) Classification with respect to mobility, physical senses, gender and mind (c) Types of birth (d) Bodies and their possessors (e) Death and Transmigratory motion. These topics have been elaborated in commentaries of T.S., which will also form the basis for this presentation. Differentia and Synonyms of the living Beings A two-fold definition of the living being has been described in the T.S. commentaries: non-alienable and alienable - a later development. The alienable differentia seems to be the effect of spiritualization of physical entities. Looking back to some earlier or later literature, we find 10 to 23 synonyms of the living in Acaranga (10), Bhagavati (23), Pancastikaya (17) and Dhavala (20). The etymological meanings of these synonyms indicate many properties of the living. It is seen that while the primary canons mostly mean physical properties of the living including birth, death etc. if consciousness is also taken nearly physical as it is said to be a product of physiological mechanism of the brain - a functional brain like upayoga - a functional consciousness." Even the terms 'Atma' (movement) and 'Antaratma" (pervasive in body) have different meanings in canons. When the nonmateriality was associated with these terms, has to be investigated deeply. Some texts mention even the size, weight, and reproduction characters of the living - indicating they are dealing with the current biological living."? In contrast, the Digambara canons mention many non-material properties like weightlessness, intangibility and volitionality etc. All these synonyms represent definitive characteristics. It seems that Umasvati has involved the five major canonical characteristics" of 'Jiva in terms of (1) Physical forms (bodies, birth, growth), (2) Cognitive (cognition, conation, consciousness, mind, instincts etc.), (3) Volitional forms (five types of Karma-based or inherent volitions involving passions, colourations etc.), (4) Actional forms (Activity and restraint) and (5) Experiencial forms

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(152) : Nandanavana (Pleasure, pain, heat, coolness, sensitivity or consciousness) in his two-fold definition: (a) Volitional or current psychological (b) Capacitative and functional consciousness (Upayoga, Cetana). The commentator, Akalanka, has mentioned a third point in the definition. (c) An entity with vitality (sense-organs, respiration, life-span, strength -all physical attributes). He has described all these definitions in second and other chapters of T.S. However, in the days of spiritualization, the cognitive differentia became primary, non-alienable or ideal one, others getting secondary positions. But the ideal property cannot be without its substratum and the commentators have, therefore, mentioned dual nature of difference and non-difference between an attribute and attributed, materiality and non-materiality of the living being etc. When one faces logical difficulty on one side, it could be solved from the other side. On this trend, there could be three types of the definitions of the living beings: (a) Purely physical: vitality (b) Purely non-physical: Consciousness (c) Mixed definition: Physical-cum-non-physical (vitality and consciousness). Table 1 : Comparative Study for Biology in T.S. and Current Biology No. Point T.S. Biology Biological Texts Disquisition doors 40 Origin of life Eternal, Mutation Evolutionary, Cellular Concepts of living 30 Birth Uterine/ Non-uterine Uterine/Non-uterine in one sensed, Uterine in 2-5 sensed. Death Natural/Continual: 5 Clinical death types, 17 causes. Brain death. 28 10 Senses, physical 4 senses in primary living; 5 senses in the rest. Vary with perceptibility of organs Vary with physical senses Senses, psychical All psychical senses in cellular theory.

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8. 9. 10. 12. 13. 14. 15. 11. Metabolic products 16. Mind, physical 1. Mind, psychical 2. Food Transmigration Bodies Classification Sub-classification (a) Botany (b) Zoology Nomenclature Studies on Biology in Tattvartha-Stura : (153) Physical mind (Brain) in all living beings except 1sensed. Psychical mind associated with physical mind. Carbohydrates, proteins, fats, vitamins etc. Cellular regeneration, hormonal secretions, DNARNA and genes etc. Not agreeable. 3 types agreeable. 2 No physical/psychical mind in 1-4 sensed. Physical/ Psychical mind in 5-sensed. Grains, pulses, Tila, etc. Blood, fat, bones, bone marrow etc. Yes 5 types 2 (Botany, Zoology) Table 2: Disquisition Doors or Branches of Studies of the Living Beings Canonical D.D's Biological Branches 11. Intake, Types 12. Respiration 13. Completions 406 450 Non-universal, Natural, Ancient languages General studies 1. Definition/naming 2. Numeration 3. Destination/Destinity Physical disquisition doors (a) Anatomy/Toxicology/Osteology 1. Body 2. Sense Organs 3. Vision 4. Speech 5. Modification 6. Bone joints (b) Morphology 7. Shape/Configuration 8. Fineness (min./max.) 9. Colours (c) Physiology/Endocrinology/Trophology 10. Intake, Directions 48 302 (17) (invertebrate, vertebrates) Based on binomial system. Anatomy Toxicology Osteology Morphology Physiology Endocrinology

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(154) : Nandanavana 14. Vitalities Trophology 15. Life Span (min./max.) (d) Embryology/phylogeny/Taxonomy 16. Sex 17. Types of Birth 18. Birth places Embryology 19. Species Phylogeny (e) Habitat 20. Directions Habitat 21. Location 3. Doors not found in Biology - 17 Branches not found in canons - 17 (f) Volitional 22. Mind Cytology 23. Instincts Histology 24. Passions Ecology 25. Colourations Parasitology 26. Feeling (pain/pleasure) Pathology 27. Faith Toxicology 28. Activity Eugenics (g) Spiritual doors Actinobiology 29. Functional consciousness Aero biology 30. Ownership Limnology 31. Karmic bondage Enzymology 32. Ownership Genetics 33. Extrications Palaeontology 34. Attachment Evolution 35. Restraint Ontogeny 36. Spiritual stages Euthenics 37. Liberatability Euphenics 38. Cognitions/Conations Umasvati has not mentioned purely physical definitions of the living - though he has completion' as a form of physique - making Karma and 'vitalities' have been mentioned by Akalanka in 2.13 - 14. However, he has mentioned two definitions as above - the other ones fall into either of these two categories. These seem not to involve nonmateriality as consciousness is stated to be a faculty of brain and mind. This definition is also in tune with the extant primary canons where the terms 'Jiva' and 'Atma' connote more or less physical synonymity. Thus, the 'Jiva' may be defined as an entity, which has two characteristics simultaneously- (1) Vitality and (2) Consciousness (capacitative and functional). Akalanka has proved the existence of

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Studies on Biology in Tattvartha-Stura : (155) the livingness in the body by (1) I-usage (2) doubt (3) reversal (4) exertion or resolution which apply to 'Jiva' (worldly living) also as every point is applicable to physical entities. The biologists have also characterized the living entity on the basis of its manifold attributes shown in Table 3. Table 3 : Scientific and Canonical Concepts about the Living. S. No Scientific Concepts Canonical concepts Agamic terms A. Characteristics Food, nutrition, Food metabolism, secretions Cellular structure Body, strength Mattergic Body organization Mattergic Multi-pradesi Reproduction Sex Yoni Birth Jantu Death Jiva Movements Senses, strength Jagat, Atma etc. 8. Respiration Respiration Prani 9. Excretion Respiration Prani 10. Irritability/consciousness Mind, mental strength, Vijia, Veda, Cetana Fear 11. Adaptation 12. Growth 13. Life cycle Shape/form 15. Locomotion/circulation Sex Life span 14. 16. B. Origin of Life Evolutionary, mutation not possible C. Characteristics Irritability Eternal, mutation possible 17. Cetana Capacitative and functional consciousness D. Classification Botany, Zoology 18. Trasa, Sthavara Mobile, non-mobile, Minded, non-minded 32 (senses, mind etc.) Basis of classification: Structural similarity: (a) Plants (b) Animals Classes: (a) plants (b) Animals 17 1-570 40 I sensed 2 - 5 sensed

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(156) : Nandanavana Janma 21. 22. 3. 3 Linear/vertical 9, 84 lacs of species Yoni F. Life-cycle: (a) Birth 2 Life cycle: (b) Growth Life cycle: (c) Birth places - not counted Shape of birth places 5 Death Types 2 Life spans-not mentioned 24. 26. 5, 17 causes Detailed mention in T.S. Neuter: 1-4 sensed 3-5 sensed Excess of semen/germs stray mention of some factors G. Sex and heredity All three sexes Sex basis of progeny (a) specific chromosomal Combination, XX or XY (b) genes, secretions, stimulations, volitions etc. H. Volitional Character Little description 27. 28. Five - fold volitions with their 53 kinds, karmic/inherent 2. Jaina Taxonomy and Current Taxonomy The T.S. classifies the living beings on three important basis; (1) evolution of sense organs, (2) mobility or otherwise and (3) mind as shown in Table 3. However, the earlier texts and Gommatasara classify them on the basis of about thirteen physical or volitional factors like body, size, completions, libido, embodiment, passion, colouration, consciousness, destinity, gender, besides the three above. This indicates developmental trend in taxonomical content of different periods. The current biology, however, classifies the living beings on not only external similarities of structure, shape etc. (like flowering and non-flowering plants or chordata and non-chordata classes of animals), but on the basis of internal compositional similarity also (like genetic relationship). But one thing is clear that T.S. and current biology-have two main classes of the living beings: (1) Plants, nonmobiles and (2) animals (mobiles, sub-humans and humans). However, Jainas will tell that human beings (hellish and celestials also) are not animals. They form a separate class in the mammalian category of biologists. Moreover, the biologists do not classify living beings on volitional or other bases as in canons. Table 4 indicates that almost all details under the four heads have better numeration in Jainology but the fineness seems to be better in

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Studies on Biology in Tattvartha-Stura : (157) current biology. Moreover, there is no direct basis of senses or mind in biological classification, though they become part of the structural systems of any living being. The basis of volitions or psychology is also not there is Biology, but this forms the most important part of Jainology, as it is the purity of the psyche of the living beings that leads to happiness. Table 4 : Jaina Taxonomy and Biological Taxonomy S.N. Classification Canonical Scientific Plants Animals Plants Animals Basis 32 9 4 No. of major classes 406 48 202 13 No. of types 350+100 302 No. of types of human 742-854 beings 3. Classification on the Basis of Senses The T.S. classifies the living beings on the basis of evolution of cognitive senses and sense organs. It is worthy of note that the senses of the living beings mentioned in T.S. seem to be physical only and they may represent a pre-microscopic age description. The T.S. mentions five classes of 1-sensed or non-mobile beings and one class each of 2,3,4 and five sensed beings, mentioning one representative of each class. Other members of the same class are not mentioned there though the Svetambara canons," Mulacara and other texts have listed them. Table 5 gives the T.S. description of senses and other organs among the various classes along with current biological information. It is clear that T.S. sense-based description represents eye-perceptible senses, which goes contrary to biologically and microscopically observed senses. The botany and zoology texts can be consulted on the point. Though it is said that every living being may posses all the senses psychically but they do not perform their functions because of absence physical sense organs. However, Panca-sargraha 1.691 indicates that the one-sensed plants do perform the functions of all the sense with their one sense. This is in tune with the researches of J.C. Bose and Haldane. There is one super attainment of sensibility of all

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(158) : Nandanavana senses through one sense. It leads to the fact that whatever be the number of eye-perceptible senses, all the psychical senses could be there in the living. The work of the above scientists supports the cellular theory of the living, which has sensibility towards all senses directly or indirectly. Thus, current biologists would tell almost all the physical and psychical five sense- sensibility in all types of living beings except earth, fire, water and air, which they are not, presumed as living. Per chance, they are called living in T.S. and canons because of substratum-substrate relationship. Table 5 : Senses of different classes of Beings S.N. Living beings Canonical Senses Mind 1 - Biological Senses Mind Gender Gender H Earth, Fire, Air, Water Plants M/F/H 1,4 (Dormant) Worms/insects Yes 3 Ants Bees Human beings (including many animals) Yes Yes Yes bi-/ unisex Unisex Unisex Unisex, M/FH Yes M/F/H 4. Gender or Sex organs The 1-4 sensed living beings have been called hermaphrodites by gender in T.S. 2.50. However, Table 5 indicates that the livingness developed with no sex-sign at primary level, it developed to bi-sex and, then, unisex characteristics later with two-sensed beings. Even sex-characteristics are observed in plant kingdom also. Thus, hermaphroditism is only a partial statement. These species could be female and males also by sex in addition to their hermaphrodite gender. Thus, 1-4 sensed beings may be mono-sex or bi-sex by gender. The bi-sex nature could have two varieties - one having reproductive capacity and other having no capacity of reproduction. The biologists agree to both these types in contrast with the canons. However, the five-sensed beings are said to be having all the three genders or sex organs physically and psychically,

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Studies on Biology in Tattvartha-Stura : (159) 5. Mind: Physical and Psychical The 1-4 sensed beings (as well as some 5-sensed beings) are also said to have no mind. In fact, the term mind requires proper definition. It is said to be of two kinds - physical and psychical. The physical mind could be equated with the brain of living beings while the psychical mind could be the non-functional part of the brain, as it cannot work without physical mind. The biologists point out the existence of physical brain in the living beings with two or more senses. Lodha mentions that even plants show some brain functions." Thus, physical mind exists in almost all living beings. How, otherwise, they could go for desirable and not for undesirables. The psychical mind is associated with the physical one. They should have also to be presumed to possess this mind also in dormant or developed form. It is also said to be mattergic because of the Karmic destructioncum-subsidence in Rajavartika 5.19. There are some functions of mind - thinking, memory, learning, desire for food etc. Quite a number of them are found in all the living beings if not wholly but partially. That is why, biologists have observed physical mind (Brain) in almost all living beings from 2-sensed onwards at least. The psychical mind should follow it. Thus, there is some point for reconsideration of mindedness of all the sensed beings. 6. Bodies of the Living Beings Etymologically, a body is defined as that which is formed due to fruition of physique-making karma, which undergoes shattering. It is made up to infinite mattergic particles. It is the instrument of senses, activity and enjoyment. It could be material and it can also be living if it is an embodiment of the living. Every living being is, in fact, found embodied in the world. The fourteen aphorisms 2.36-49 describe the five types of bodies and their characteristics in which embodiments are observed. These move from gross form to fine form, eyeperceptible to invisible forms. Table 6 gives their details. These embodiments are produced by uterine or non-uterine process. The biologists also agree with different bodies of the living beings depending on their class. However, they have described the various systems and organization under the observable body surface, (i.e. skin etc.). It seems that T.S. term of body is a generic term covering all the current scientific descriptions, of course, which are not found there.

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(160) Nandanavana The finer bodies of luminous and karmanic type are generally not termed as bodies by biologists, but they are the forms of metabolic products like caloric energy produced therein to run the body and cells, secretions and genes etc. which are produced during intake metabolism to augur different functions properly. If they are not there, there will be difficulty. Some Jain authors have equated luminous body with caloric or electromagnetic energy in the body, but karmanic body is said to be finer than cells etc. However, if karma is taken as equivalent to these fine parts in the body, it may sound more scientific to explain many phenomena properly. The scientists do not seem to agree with protean and communication body, but they also seem unable to explain many observed phenomena based on them. S.No. 1. 2. 3. 4. Body 5. Gross Protean (Transformable) Table 6: Details about Five Bodies. Space points Infinite Karmanic Form Gross Communication Finer Luminous Finer Fine As As. As N.= Finest (1/00.L) N.(00), 1/002L Ownership All living beings (Men, animals) Hellish, Celestials Sixth stagers All living beings All living beings where N = Non-liberatable; L-Liberated beings; As = innumberable. Birth-base Uterine/Non uterine Special bed birth Uterine Uterine/Nonuterine 7. Life Cycle of Living Beings: (a) Birth. Every living being has a life cycle of birth, growth and death. The birth is defined as the first appearance through conception (invisible in general) or delivery of a new living embodiment in the world. The conceiving factors are not given in T.S. though they are given in Sthananga (Page 576-578, 628-29). The T.S. 2.31 mentions three types of birth through which new living species of different types of born: (1) Non-uterine or spontaneous (2) Uterine (incubatory, placental, non-placental) and (3) Special bed. We do not have any Uterine/Non uterine

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Studies on Biology in Tattvartha-Stura : (161) concern here with the third type as it relates to the upper and lower world and we are dealing with middle world only. The remaining two types of birth are important here. Table 7 indicates the types of birth, which different types of living being may have as per T.S. and biological science. T.S. mentions A-sexual birth for 1-4 sensed ones and sexual birth for the 5-sensed ones. In contrast, the biologist have three types of birth mechanisms; (1) Vegetative (2) a-sexual and (3) Sexual. Many plants have vegetative reproduction but most have indirect sexual reproduction. Similarly the 2-4 sensed beings also do have sexual reproduction. It may be indirect as there is not fixed place for birth and most of the times, no internal receptors for sperms. Thus, external sexual birth takes place in many cases. Of course, there is uterine birth for 5-sensed beings in T.S. and biology. Table 7 : Different Types of Birth for Living Beings. S.N. Birth T.S. Biological Science 1. Uterine birth (Direct 5-sensed (men, 5-sensed (men, sexual) animals) animals) 1-4 sensed has also indirect sexual birth. 2. Spontaneous or a 1-4 sensed, some 5- Very few categories sexual birth sensed beings of primary living beings. The Digambara Commentators of T.S. have defined the term 'Sammurchima' as production of a living species from critical collection of surrounding material bodies when spontaneous generation takes place. This definition suggests that the Jains could accept the Carvaka or Aristotlean theory of materialistic origin of primary or higher life, which goes against their concept of living, begets living. To alleviate this, the term should be redefined. The Sthanarga-vrtti (P. 108) has defined it in terms of non-uterine birth, which may also involve vegetative reproduction. It is because, the prefix 'a' could have two meanings: (1) Complete negation of sex as in vegetative reproduction or (2) Indirect (not-perceptible to eye) sex as in many cases of 1-4 sensed beings as is pointed out in Kalpasutra in the form of oviparous uterine births of honey-bees, spiders and ants besides reptiles. There is no mention of this type of explanation in

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(162) : Nandanavana T.S. commentaries by Digambaras. If 'Sammurchima' is defined as asexual with two meanings of the prefix 'a', a better scientificity could be attached to the birth process of 1-4 sensed ones. All the In philosophies have devised theories for the livingness produced through non-living entities by assuming seminal fluid or sex-cells as non-living, which does not seem to be correct in current days. (b) Growth The T.S. does not have details about growth. But other texts like Dhavala6, Gommatasara and Tandulaveyaliya give some details about the growth process of plants and human beings. They also give growth of foetus up to delivery. This has been omitted by T.S. as it does not serve any spiritual purpose. It is said that plants grow mostly vertically by assimilating sap from soil, water, air, fire and even other plants through their roots and shoots to build up their body parts. Similarly, the human beings grow by assimilating and metabolising food materials into blood, flesh, fat, bones, bone marrow and semen. During growth, it passes through ten stages of growth described in decadal years in two ways as below (Table 8). Table 8: Growth Stages of Human Beings S.N. inviosos Decad 0-10 yrs. 11-20 yrs. 21-30 31-40 41-50 51-60 61-70 71-80 Growth-1 Child age Sportive age Slow growth Youth or strength Family breeding Adulthood Old age Contracting stage Growth-2 Sacraments and celebrations Age of education Age of enjoyment Age of earning experience Age of weakening eye sight Age of weakening strength Age of de-sexing Age of weakening knowledge Age of bending body Age of departure/death 81-90 91-100 De-sexed stage Sorrowful stage The Jaina seers could think of an average worldly life of 100 years. It is clear that these are external observations and no factors responsible for different stages have been given. The biologists have tried to do that. They are also trying to lengthen the life by chilling, under-eating, medication, meditation and telomer control etc. in order to move towards immortality.

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Studies on Biology in Tattvartha-Stura : (163) (c) Death Death is the natural process of termination of functioning of ten vitalities of cognitive senses, respiration, life-span karma and strength. Akalanka in his commentary on 7.22 points out that death has two varieties - (1) This-worldly death (2) Continual death. This - worldly death means destruction of vitalities while continual death seems to mean ever-lasting process of cellular destruction and regeneration or continual lose of particles of life span karma. There may be natural death; there may be accidental death. There may be fool's death, there may be prudent's death or there may be holy death. The texts describe 17 causes of death including physical and psychical (fear, sorrow, pains etc.) and demigodal ones. The T.S. 2.53 mentions that some class of excellent persons may not have accidental death and that death may be delayed by Ayurvedic treatments. Medical biologists also describe the death process. They also tell us it is natural phenomena caused due to internal or external physical factors like accidents, failure of body parts, suicide etc. and many psychological factors as indicated in Canons. However, they do not approve of demonical death, it being taken as a form of psychological death. They point out that at normal death, there are certain changes like (1) Stoppage of cellular regeneration processes (2) Zeroing of bio-electrical charges of the living beings so that circulatory systems stop functioning and (3) Stoppage of heart beat etc., as given in the Table 9 below. Table 9: Death in Canons and Biology . S.N 1. Details Characteristics Canonical Destruction of Vitalities Biological (1) Stoppage of cellular regeneration (2) Zeroing of bioelectric charges. (3) Failure of body parts Clinical death, brain death 10 2. Types Clinical 5; Natural, accidental, demonical, continual, holy dal, holy 14 3. 2 Causes : Physical Psychological Demonical Euthanasia Not mentioned Rarely permitted .

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(164) : Nandanavana 3. F 4. Death delay . Medication, Meditation Medication, Meditation, Chilling, Under-eating, Telomer control, reducing neurological defects etc. Full span of life Excellent-bodied, Long- No restriction lived 6. Transmigration Yes Can't say While the canonical concepts of continual death represent quite a fine observation, other forms of death are factors of death rather than forms of death. In contrast, medical biologists have indicated two forms of deaths-in one heart beat, pulse beat stop functioning while the brain functions for some time, in the other the brain also stops functioning - thus all functioning mechanisms stop working. Secondly, man has always been thinking of immortality. The biologists have been successful in lengthening the life of many creatures even ten-fold. They have also been successful in increasing the longevity of life by many other physical methods shown in Table 9. The canons have a restricted view about this concept because of limitations due to life-span karma. Of course, austerities and mediators may have much longer life. However, it seems the biologists are moving towards overcoming control of life-span karma for the process of longevity. (d) Transmigratory Phenomena The T.S. 2.25-30 describes the after-death phenomenon. In fact, these aphorisms should have been placed in the end of the chapter two after describing irreducibility of life span. These six aphorisms point out that the living beings have Trans-migratory motions for 1-3 (or four) Samayas to acquire new state of birth after their this -worldly death. The T.S. 2 is mostly concerned with the physical aspects of living - mind, senses, bodies, birth, gender and vitalities keeping their psychic aspects underground. Nearly 70% (37/53) of this chapter deals with these aspects. The volitions are generally psychophysical. The above aphorisms seem to indicate a new aspect of Jiva, which seems more than physical adding to the psychic phenomena. The Acarya was not only reformist but a traditionalist also. He has reformed/reframed many concepts without much deviation from

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Studies on Biology in Tattvartha-Stura : (165) 21 tradition. He has followed the same practice through these aphorisms to maintain that though the Jiva is mostly physical but it is associated with some specific non-physical phenomenon too. The transmigration process exemplifies it. In fact, this concept is based on two religious postulates: (1) The Concept of Eternal Non-material Soul The living body consists of at least three types of bodies - (1) Gross; eye-perceptible bodies (2) Fine body (microscope-perceptible) (3) Superfine Karmic body. Besides it has something else. At death, this something associated with these superfine bodies moves out of the gross body. What is this something? The religionists call it soul - the karma - free eternal non-material entity. Its nature is not subject to scientific investigations, only it is accepted on the basis of its functioning-consciousness etc. Many scholars have discussed the indirect acceptance of this concept by the scientific community. However, imaginative concepts differ from realistic ones. The equivalence of soul, mind and consciousness raises some points to call it as a fine force. At death, the finer bodies associated with this force fly away for next place of birth, through trans-migratory motion. (2) The Concept of Rebirth and Salvation The pure soul does not have rebirth. It is called solvated or karmically freed. However, the worldly being is always karmically associated with a strong desire for being karmically freed. He has to wander in the world to a cycle of spiritual up-gradation - degradation until he becomes free of rebirth. Thus, the concept of rebirth is meant only for worldly beings. The forceful finer bodies of the dead worldly being take rebirth. Both these concepts seem to be more of psychological origin like the concept of God, which lead men to be always optimistic for better life, efforts and brotherhood. On the whole, the transmigratory motion is beyond the scope of science at this time. The para-psychologists are not unanimous on both of these concepts. They feel it a question of faith and self-experience. 8. Volitional or Psychic Attributes of the Living It has been pointed out that T.S. and other Jaina Texts refer to more than a dozen volitional or psychic attributes of the living beings

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(166) : Nandanavana such as (i) cognitions (ii) conations (iii) faith (iv) colourations (v) passions (vi) restraints (vii) spiritual stages (viii) feelings / experiencing (ix) attachment and aversion (x) instincts (xi) mind (xii) karmic bondage and liberatability. Most of these attributes are the subject of psychology of today. They are subject for a new paper. However, it must be indicated that these subjects are dealt with in psychology in a more detailed and finer way than our texts. The reader is referred to the English translation of Rajavartika chapter 2 for details about these attributes. 9. Conclusion The analysis and discussion above indicate that the living kingdom between the age of T.S. and tenth century have very few points consistent with the current biology. Moreover, many more disquisitions doors (17) and points of definition (11) about the living have been added over the period by biologists, which represent finer peep by them. The taxonomy has also gone deeper and has universal binomial nomenclature. There seems to be a large amount of discrepancy in the T.S. descriptions about the (1) types of bodies (2) number of senses (3) existence of mind (4-5) types of birth and gender (6) details of growth and (7) intricacies of death in comparison to biological ones. The question of physical and psychical nature of many descriptions is also intriguing - requiring clarification. The cellular theory does not agree with transmigration and eternalism of the living though many cases in support are reported without and confirmed opinion. The volitional factors are a field of psychology, hence not detailed in biology In summary, it seems clear that T.S. descriptions are premicroscopic and form milestones in the history of development of biological science. In many cases, the biology has added finer points in details along with mechanisms-not found in T.S. or its commentaries. In cases of physical descriptions, discrepancies regarding senses, mind, birth and gender etc. are observed requiring modifications for their scientificity. Despite all these points, it is to the credit of Jaina seers that they could look into the various gross aspects of the living on the basis of which new and finer biology has developed despite their main theme of spiritualism. Secondly, looking at the newer and finer facts about the living is also an indictor of the

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Studies on Biology in Tattvartha-Stura : (167) fact that ancient texts should not be taken to have tri-timal value as far as physical or biological phenomena are concerned. Their contents should be considered with historical perspective. However, their ethical, moral or happiness related contents would always have alltime value. References 1. (a) Acarya, Umasvami; Tattvartha-sutra, Varni Granthamala, Kashi, 1950. (b) Acarya, Kanakanandi, Svatantrata Ke Sutra, Tattvartha Sutra, Dharmdarshan Vijnana Shodha Prakashan, Baraut, 1992. Dhaky, M.A.; Jain Journal, Calcutta, 21,2,1996. 3. Jain, N. L.; Tulsi Prajna, Ladnun, 22.4.1997 p. 272. Tandulaveyaliya, Sadhumargi Sansthan, Bikaner, 1949. 5. Chaturvedi, G. S.; Vedic Vijnana aura Bharatiya Sanskrit, Rashtrabhasa Prachar Parishad, Patna, 1972 p. 8, 18. Tyagi, B.D.; Prani-Vijnana, Rajhans Prakashan, Meerut, 1988. Acarya, Pujyapada; Sarvarthasiddhi, Bharatiya Jnanapith, Delhi, 1970. Bhatta, Akalanka; Rajavartika-1, Ibid, 1953. 9. Jain, N. L.; Scientific Contents in Prakrit Canons, Parshwanath Vidyapeeth, Varanasi-5, 1996 p. 440. 10. Ibid. p. 371-72. 11. See reference 3. 12. See reference 4. 13. See reference 4. 14. Cakravarti, Nemicandra; Gommatasara Jivakanda, Rajchandra Ashram, Agas, 1972. 15. Arya, Syama; Prajnapana-1, APS, Beawar, 1984. 16. Acarya, Battakera; Mulacara-1, Bharatiya Jnanapith, Delhi, 1984 p. 173-84. 17. Acarya, Virasena, Sal-prarupana Sutra, Varni Granthamala, Kashi, 1971, p. 30. 18. Tyagi, Y.D. & Agrawal, S.B.; Vanaspati Vijnana, Arun Prakashan, Gwalior, 1988 p. 263-300. 19. Lodha, K.M.; Marudhar Keshari Fel. Vol., 1968 p. 144-73. 20. Acarya, Bhadrabahu; Kalpasutra, A.J.A. Shodh Sansthan, Shivana, 1968 p. 343. 21. Muni, Mahendra Kumar; Jaina Darsana aura Vijnana, Jain Vishva Bharati, Ladnun, 1994. Abbreviations D.D. Disquisition Door T.S. Tattvartha-sutra

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Chapter - 12 PROPERTIES OF MATTER IN JAINA CANONS Introduction Jaina philosophy is noted for its principles of polyviewism to explain the plurality of realities in contrast to Vedantins. Scholars have taken large pains to establish the priority or posterity of these Indian philosophies but no definiteness has accrued on this point as yet as large number and variety of statements are found in preChristian era literature supporting both types of opinions. Nevertheless, a logical point may be stated that Advaita (Nondualism) grew out of plurality to explain and sustain some phenomena on intellectual scale. It is now agreed that Uttaradhyayana precedes the Vaisesika philosophy, which is followed by other Jaina philosophical canons just at the beginning of Christian era. This paper is concerned with some of the physical contents developed during the period and later on. It will deal only with three important aspects of these contents, viz. (i) methods of obtaining knowledge (ii) definition of and (iii) attributes of matter and evaluation with respect to the current views on them. The author feels that no proper and systematic attempt has been made in this direction and would feel pleasure if this paper leads to some serious studies in this regard to critically evaluate and supplement the points raised in this article. Methods of Obtaining Knowledge There are two words "Janadi' and 'Passadi" in Jaina literature associated with knowledge. Tatia? has shown that there was not much difference in these two activities in early days as they were supposed to be simultaneous. Later on, it was surmised that sensory perception preceded the mental conception. Thus, 'Passadi' became the more important part of obtaining knowledge of material world. Umasvati ?

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Properties of Matter in Jaina Canons : (169) has pointed out two ways of sensory perception-Pramanas (Organs of knowledge) and Nayas (Standpoints). The naya method consists of studying an object with respect to a particular aspect, mode or state. As a substance has many aspects, there may be many nayas to study it. Pramana is a way of all-inclusive study of the object. Thus, it will synthesize all the analytical studies by naya method. Realistically, it is not possible to do so in normal state, hence naya method is the chief source for obtaining knowledge for the human beings. Actually, the naya method follows the same methods as used in pramana studies. It has been pointed out that the knowledge about an object can be ascertained through six categories: description, ownership, cause, substratum, duration and classification. There are other ways of expressing these categories without much difference from these six. All these means employ both the above methods of studies. Whatever the method employed, it has two aspects: the study may be intuitional or sensory. The technical words used for these are Pratyaksa (Direct) and Paroksa (Indirect) respectively. These words have different meanings to Jaina philosophy in contrast to other philosophies like Vaisesika leading to some confusion in understanding by others. Akalanka removed this discrepancy by classifying the intuitional method in two forms - one by pure intuition and other by sensory perception. The latter he called sensory intuition caused by senses and mind. It was regarded up to a stage it was not expressed through words. What other systems presume as Pratyaksa, Jainas call it as Paroksa and Laukika Pratyaksa (Empirical direct perception). This includes sensory cognition, resemblance, recognition, induction and deduction and recording for onward transmission for advancement of knowledge. The aforesaid six categories for obtaining knowledge are, thus, rendered possible, by these methods. On close examination of these methods, one finds that sensory perception is the one without which others may not be possible. The importance of sensory perception, therefore, is thus self evident for knowledge. It will, thus, be interesting to see how this cognition is obtained and what are the steps involved in it? It has also been pointed out that besides, senses and mind, external causes like

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(170) Nandanavana light etc. are also partly responsible for the process. As this knowledge depends on senses, mind and light etc., it is called Paroksa by the Jainas. 3 Umasvati has stated that sensory cognition is obtained through senses first and minds next. There are four steps involved in this type of cognition: apprehension (Avagraha), speculation (Iha), perceptual judgment (Avaya) and retention (Dharana). In the first stage of apprehension, the object comes in contact with sensory organs and one feels there is something or sees it. One has only a crude idea about what it could be? Actually, this stage has two steps depending on the senses utilized for contact with the object. If senses are other than eye and mind, one will have indistinct apprehension or Darsana first and distinct apprehension next. With eyes and mind, one has always a distinct apprehension. Observation is the current name for this stage. The type of observation leads to qualify our knowledge. More acute and keen the observation, more fruitful and exact will be our knowledge. In the olden days, experiments were rare and only nature and its various aspects were observed. The next stage is to have more observations to analyse about the nature of the object. This requires the use of mental faculty in the process of knowledge. Hence the connection of senses and mind is clearly recognized. It is clear that larger the type and number of observations, better will be their analysis for proper judgment. Pujyapada ' exemplifies these two stages. To observe a white thing is the first stage while to analyse whether it is a flag or a bird - is the next stage. For this, one has to have more particulars about the object. 5 The third stage is the decisive or inferential stage. With the help of many particulars obtained about a white flag or a bird on the spot or from independent sources, one infers it decisively to be a bird as it flies up and down or flaps its wings. The process involves analytical studies of observations, classifying or separating them under various heads. Similar observations are put under the same head and others under different heads. The decision is taken after analysing the observed points and applying them to the object. The name given to

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Properties of Matter in Jaina Canons: (171) this stage is Avaya. Some have called it Apaya as it excludes others for deciding on one object. The fourth stage for the process of knowing is to retain what already had been decisively learnt in stage 3. This retention leads to communication and application of this knowledge to other similar or dissimilar objects. This stage is named as Dharana and its meaning seems to have been expressed in quite a restricted sense. It would have been better had it been given a more general view. It seems it has been defined with respect to one object at a time and the same object at other times. Normally, dharana should mean a valid conception applicable to similar fields. If this little better view is taken, it becomes the base for hypothesis in the current terminology. A universally applicable hypothesis becomes a theory or a law. The third and fourth process involves all the mental process given above for drawing valid decision. The last stage in the knowing process is the preparation of records of the knowledge so obtained. These records are meant to learn what has been known and communicate for the future generation. It is called Sruta or scriptures having a meaning of heard or seen by previous scholars. There is a large amount of discussion about the nature of Sruta and their authors. It is said that the authors are of two types: omniscient and non-omniscient." All the present scriptures have been composed by non-omniscient authors on the basis of traditional omniscient authority. It may be surmised they do not satisfy the criteria of their direct omniscient authorship. They should, thus, be taken as true records by the scholarly authors of various ages. They contain differing views and additional contents in many cases. They may, thus, be subject to modifications for better accuracy of their contents not substantiated by current observation and analysis. The idea that old scriptures are all-proof and contain all the knowledge for all the times does not stand scrutiny. In this case, there should not be any addition or modification in their contents and the knowledge would become like water in a pond. This trend has led India to a trend to non-utilitarian view of pursuance for new knowledge causing her backwardness in recent times in contrast to her earlier competitive position.

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(172) : Nandanavana Both of the above points are untenable in modern world of scientific attitude. It presumes that the scriptures are records of existing knowledge, which grows like a flowing river where modifications and new additions are always possible subject to the condition that they are obtained through the above processes. This fact is corroborated by the present scriptures themselves. The evolution of two varieties of Pratyaksa, mention of time as reality by some , different ways of expressing the eight fundamental qualities of a household and the variety of opinions regarding the functioning of eyes and other senses with tner senses with or without the contact with the object expressed by Pujyapada and Virasena are but some examples. In fact it would be surprising how the knowledge could be supposed to be full well known when the world is always changing and developing out of various facts observed constantly. The scriptures define knowledge as sakara or with details with the first sub-stage of sensory observation without detalls have been called perception or Darsana (later on this word has a better developed meaning). Thus, the process of knowledge consists of mind activity associated with sensory or experimental observations. This is nothing but the other way of defining the word science of the current terminology as it is also a resultant of combination of intellectual activity coherent with sensory observation. The above-mentioned scriptural processes of obtaining knowledge are just akin to the same steps scientific studies have been following since their inception. Experimental observations, characterisation or classification and hypothesization or theorization - is the generally accepted scientific approach in a cyclic way. Thus, sense (or instruments) aided by mental activity is also the method of scientific studies. This makes it clear that even in olden days too, scientific methods were used for learning about things around. This method has been elaborated by Umasvati and his commentators have pointed out as many as 336 ways of sensory perceptions about things. It is presumed that the knowledge obtained by these would be correct and will have no debatable features unless the senses themselves are in abnormal situation. This being the basis of scriptural contents, it should be quite interesting to compare the knowledge gained on some common objects like matter with the current knowledge about them. Normally,

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Properties of Matter in Jaina Canons : (173) the methods being the same, there should not be much difference between the two except in some minor or finer details. Factors or means for obtaining Knowledge Of all the stages described above, the first stage is of prime importance. It requires that there should at least be two factors for the process of knowing about a material thing. These are the senses and the matter itself, which is to be known about. To make a preliminary contact between the two, factors like light should also be there. The senses include mind also. Both of these have two varieties; physical and psychical. The contact occurs between physical senses and the matter in the first instance. This encourages the psychical sense of transfer the first information to the brain for cognition. The Nyaya philosophy has accepted this commonsense view of obtaining the knowledge. According to it, knowledge is obtained due to all the intrinsic and extrinsic factors and contact between senses and matter. But the Jainas have distinctly divided these factors in two categories. The primary factor is the knower or soul himself as if the knower is not there, there will be no knowledge whatsoever despite all other factors working. Other factors are said to be secondary. They help the knower in the body to obtain the knowledge about a thing. Thus, all the external factors like senses, mind, light and even the matter itself have been taken as secondary, thus disregarding the Nyaya's view. The idea of primary and secondary factors of the Jainas in this connection gives an impression of their deeper insight into the process. They have also said that the knowledge can be valid only when the inner knower is there. It could be intrinsically valid. However, the validity of the knowledge could be extrinsic also like that from the Agamic sources or works of the scholars. Proper examples have been given to illustrate this point of view. Despite this more acute insight about the classification of factors for obtaining the knowledge, it must be pointed out that there are some statements made for refutation of Nyaya's view, which require elaboration. In refuting the sense-matter point of view, two main points have been raised. Firstly, senses like eyes and mind do not have contact with matter. Secondly, the omniscient soul has knowledge of past and future besides the present. This cannot be possible with contact point of view. Hence, the omniscientificity, which is an Agamic

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(174) Nandanavana fact, goes against sense-matter contact theory. It has been pointed out that the eye cannot be called to work in the absence of contact. The contact of eye with matter is caused through the light rays and their straight path. Thus, the working of the eye may not require direct contact with matter, but there is definitely an indirect contact without which it will not work like camera. Thus, the eye works with indirect contact or some other different type of contact from the other senses. Thus non-contactability of the eye should be redefined as to mean an indirect or some sort of contact (as prefix A has both meanings; partial or negative). This will eliminate the discrepancy regarding the working of the eye. This also applies to dark field, which is not the absence of light but a light, which is beyond the visible range of human beings. This is the light, which is in the visible range of some animals like cats and owls. Its details have been discussed elsewhere. The physical mind may be equated to the brain of the present. This is a powerhouse and storehouse as well for the nervous and motor activities. It will work both ways, i.e. when sensations are brought to it through senses and when they arise due to mental processes covering past, present and future experiences. Of course, the working of mind is more indirect in comparisons to the eye. Sometimes it may be completely indirect. Some Indian philosophers have postulated the totality of factors - senses, matter, and knower - as leading to true knowledge. Jainas have criticised these views on the basis of the fact that though they lead to knowledge, they are not direct factors for it. These views have been dealt with more intellectually rather than factually. Nevertheless, their secondary role in the process has been accepted by the Jaina philosophers. Definition of Matter: General and Special Attributes Jainas assume the world as real consisting of six realities. These have been called by various names like Tattva, Tattvartha, Artha, Padartha and Dravya, etc. These names include all terms used in other philosophies like the padarthas of Vaisesika, tattvas of Samkhya and the like the specific definitions. The realities are also termed as dravyas, which characterized them. They may be material like earth or non-material like soul or space. Despite this variety, they have some

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Properties of Matter in Jaina Canons: (175) general characteristics, which are found in all the realities. Basically, they are only two those with consciousness and without it, but their inter-relationships have led to their classifications into the tattvasseven in number or padarthas-nine in number at later periods. Sat is another name for dravyas or realities added during post-agamic periods. All these dravyas have the same general characteristics. Out of the two basic realities, the one without consciousness-ajiva (nonliving) seems to be more important as it is responsible for a large part of the worldly phenomena. The ajivas have also two varieties-material and non-material. We will be concerned here with material ajivas or matter only as we can directly study them by many methods today and compare and contrast our knowledge with the scriptures. - Whatever be the type of reality, it has been defined in various technical terms leading to the same meaning. Any reality could be defined in two ways: it has some general attributes and it also has some special attributes. The reality cannot exist without these attributes. The general properties are called common properties, existential similarities, tiryak-samanya, gunas or coexistent qualities. Rajavartika mentions eleven such qualities of a reality. However, Devasena and Mallavadi have given eight such characteristics details for which are available. They are existence or permanence, motion, changeability, knowability, particulate nature, visibility (or otherwise), non-consciousness (or otherwise) and aguru-laghutva (individuality). 8 9 The other types of properties contained in the realities are called distinctive or specific properties. They are meant for differentiating one substance from another. Like the general ones, these also have various names: Visesas, Urdhvata-samanya, Svarupastitva or Paryayas or modifications. There are sixteen such specific properties out of which only six are attributed to material ajiva world- touch, taste, smell, colour, shape and insensibility. Thus, any reality may be defined as consisting of some general and some specific qualities. It means that a reality in Jaina philosophy is neither a particularity nor universality exclusively but is a synthesis of both these types as Mehta has point out. This has been alternatively stated as a reality consists of gunas (attributes) and paryayas (modes) or samanya and visesa type of attributes. Padmarajiah11 has qualified these attributes 10

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(176) Nandanavana with their static and dynamic nature and has suggested that a reality consists of a blend of both of them. It does not have an exclusive nature. It has inclusive nature. This Jaina definition of reality has accommodated the entire exclusivist attitude and has made the definition as accurate as possible. Review of General Properties It will be appropriate here if we could compare the general definition with the modern scientific definition of matter. Scientists define matter with three common attributes: (a) It should have weight (b) It should occupy space, i.e. it should have a form or volume and (c) it must be subject to our experience and knowledge. As we have seen, Jainas have counted only two of them as common properties. They have not counted weight as a characteristic property, but they have many others, which the scientific definition does not have. Comparatively, the scientific definition of matter seems to be too crude to be called accurate. The Jaina definition is more illustrative of the basic general properties indicating the particulate nature, constant motion, changeability, insensibility and other coexisting properties, The non-inclusion of weight as a common property by the Jainas might be due to the fact that they assumed energies like light, heat etc. to be material which did not seem to posses the property of weight together with other non-material realities. Though there is a property called aguru-laghutva (neither-heavy-nor-light) indicating some idea about possession of very small weight, which could undergo infinitesimal changes, but the basic paramanu (ideal atom) of matter has been described as devoid of weight. Recent researches, however suggest that however small it might be, energies must have weight equivalent as per Einstein's equation. Even if we presume Jain's15 point of equating electrons as Jaina atoms, they have already been weighted. The scientists are trying to detect particles like neutrinos or gravitational energy and they have every hope that even in these cases, this equation will hold and they will prove it to be material. Thus, the weightlessness should be taken to mean very small or negligible weight rather than complete absence of weight. Muni Mahendra Kumarji" - II has pointed out that the scriptures describe the basic unit of matter---paramanu of Jaina philosophy to be of two varieties - one with four tactile qualities and the other with

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Properties of Matter in Jaina Canons: (177) eight tactile qualities. The first type does have no weight property while the other has it. This only means that one of these (the first one) should be energy while the other should be matter of the present. It can be surmised that inter-conversion of these types must be occurring in nature especially the energy into matter. The modern scientists are trying to explain the process. Anyhow, whether it is energy or matter, both must have shape or visibility and, thus, weight also howsoever small it maybe. According to Muniji, this point has a capability of solving many intricate problems arising out of various theories of Universe. The other common properties not indicated in the scientific definition of matter are very important as they have a clear concept of law of conservation of mass and energy and kinetic state of basic unit. This point has been elaborated elsewhere. 14 The modern scientific world of East and West is still unaware of these canonical contents and history of Chemistry books have no mention about them as yet. An effort should be made to let these facts be known through proper means. In addition to this, it must be added that the scientific definition of matter must be made more illustrative of the general nature of matter. As to date, it seems to be quite incomplete. Special Attributes of Matter As pointed out, there are six basic specifics of matter mentioned in scriptures. All are sense-perceptible. Each of the five of these six has been sub-classified as below with a mention of innumerable varieties of each class: 1. Touch of tactile 8. Hot-cold, smooth-non-smooth, light-heavy, qualities hard-soft 2. Sour, sweet, astringent, bitter, and acidic Smell 2 Good and bad Colour Black, blue, yellow, white and red Shape Circular, triangular, point space, hexagonal, symmetrical, unsymmetrical, upper and lower part symmetrical, dwarf, hunchbacked It has been stated earlier that the tactile qualities refer to temperature, tactile or electrical nature, density and hardness. Jain" has referred the attributes of smoothness and non-smoothness as Taste

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(178) Nandanavana 16 representing crystalline nature. This does not seem to be correct, as it should be included either in shape or colour. In exemplifying the two goats' milk and sand have mentioned, which also do not land support to this view. Rajavartika mentions liquidity, solidification, lubrication and density as other properties. Besides the above, there are many tactile qualities of matter known today. They refer to physical or mechanical strength of gross material bodies. These include pliability, plasticity, ductility, elasticity and others. These have become important in modern world as they decide the utility of material for specific purposes. Viscosity, surface tension etc. are some other properties of importance for fluids. These attributes are not only qualitatively described today but a complete quantitative treatment of each of them is available. The scriptures do not have any quantitative treatment in this regard. The Vaisesikas seem to face a little better as they have at least defined and classified gravitation, viscosity, fluidity, elasticity, velocity and other attributes of differing character. 20 17 21 The science of tasting has become quite advanced today in contrast to the five-taste theory. Haribhadra has removed one discrepancy in this by saying, "salty taste should be included in sweet" for non-inclusion of a specific salty taste in scriptures. There seems to be no explanation regarding how taste is experienced by man. Scientists are now agreeing to four tastes only whose innumerable varieties are experienced by about 10,000 tastes buds in the tongue. The scientists also opine that normal taste sensation is a combined effect of taste and smell organs. This requires that two sensed jivas might be actually three sensed. This has to be investigated properly. Structural studies of tasteful materials have also show some promising results. 17 The science of smelling has also made a great stride over the scriptural period. Perfumery science and technology has aided this advance. Though classification of odours is still arbitrary, still nine classes of odours have now been recognized. Their smelling quality can also be quantitatively expressed in terms of olfactory coefficients. Structure versus odour relationships has also been observed in many cases. The modern age seems to have gone much deeper in the knowledge of taste and smell attributes.

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Properties of Matter in Jaina Canons: (179) The colour feeling is a light phenomenon. Modern science agreed to seven rainbow colours in the past, which excludes white and black colours. Now they have thought of basic colours and they are only three. Other colours are just various permutations and combinations of them. The scriptures seem to express the commonly experienced colours rather than basic colours. Now quite a good knowledge has been obtained about the experience of colour and appreciation. The scriptural fact that colours have innumberable varieties in fully substantiated by current experiments as each colour represents a specific frequency of light. Jaina philosophy maintains that the above four qualities are always coexisting. If any one of them is clear, the others may also be there, sometimes in an indistinct form. This statement is a great progress over the Vaisesikas who have a deferring opinion about it. The Jaina view is substantiated by current experimental findings. Scriptures classify shapes in many ways but the total types of shapes counted seem to be ten in number in various sources. Now a days, about 232 types of shape are agreed and each has an example, This is dealt with in geometry and crystallography, which has grown enormously. Conditions have been ascertaincu to obtain any specific type of shape or even a single crystal by experiment. The scriptural descriptions suggest that the shapes mentioned therein belong to natural substances. It is now also possible to change their natural shapes by various techniques. Theoretical basis of shapes has also been prepared. Modifications in Attributes All the specific attributes described above undergo modifications. These are called modes or Paryayas. They are not coexistent like general attributes. For example, colour will always be there in matter, but yellow or green colour is changeable. Thus, attributes are said to be permanent while their modifications are temporary. Thus, the matter will always be associated with attributes and their modifications. These modifications are called consecutive properties. Grossness, fineness, binding and dividing capacity are found in material bodies while heat, cold, light, sound, shadow, darkness are caused be energies. The material modifications are described in

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(180) : Nandanavana literatures. The modifications of energy have also been dealt with separately. -8, 19 All these modifications take place in two waysindistinctly and distinctly, Indistinct modifications are comparatively momentary while distinct modifications are clearly describable and somewhat more durable. These are caused by the self and by others. The change of colour, formation of molecules, formation of curd from milk and the like are all modifications due to non-self causes. These are quite common even in our daily life. In some cases, the cause of the change has also been mentioned in scriptures. New age has not only identified the causes but it has utilized them in many more fields. It must be added that some of these modifications are chemical while others are physical only. There are innumerable modifications in matter substantiable today. Conclusion From the above description, it might be clear that philosophical contents of the Jainas stand in a high position where concepts and intellectual maturity is concerned. We see this in the theory of obtaining knowledge and definition of matter, which are very sound in contrast with current scientific views. This is also the case with other concepts." But when one applies these concepts to study the material objects and their properties, one feels that the current knowledge has been supplementary rather than contradictory in most of the cases. This reflects upon our scholar's keen and accurate observation and analytical capacity. It can be confidently said that had there been instruments of today and a little less aversion of physical labour for experimentation, our seers would have stood the current times. The above discussion also points out what was known in scriptural age and the level of our knowledge we have moved in the current age. References 1. Sukhlal Sanghavi, Pt.; Tattvartha-sutra, 3 ed., PVRI, Varanasi, 1976. 2. Nathmal Tatia; Tulsi Prajna, Dec., 78, Jaina Vishva Bharati. Ladnun, 1978. 3. Phulchand, Pt.(ed.); Tattvartha-sutra, Varni Granthamala, Varanasi, 1953. Mahendra Kumar, Nyayacharya; Jaina Darsana, Ibid, 1966. 5. Pujyapada Acarya; Sarvarthasiddhi, Bharatiya Jnanapith, Kashi, 1971. 6. Bhagavati Sotra, Shastroddhar Samiti, Rajkot, 1961. 7. Akalanka Deva; Tattvartha Rajavartika, Vol. 1, Bharatiya Jnanapith; Kashi, 1953. 8. Devasena Acarya; Alapa Paddhati, Shantivir Jain Sansthan, Mahavirji, 1970.

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Properties of Matter in Jaina Canons : (181) 9. Mallavadi Acarya; Nayacakra, ed. Simhasuragani's Nyayagamanusarini by M. Caturavijaya and LB Gandhi, Gaekwad Oriental Series 116, 1952 10. Mohanlal Mehta; Outlines of Jaina Philosophy, Jaina Mission Society, Varanasi. 11. Padmarajiah, Y.J.; Jaina Theories of Reality and Knowledge, Jain Sahitya Vikas Mandal, Bombay, 1963. 12. Muni Mahendra Kumar-II; in SC Diwakar Abhinandan Grantha, Jabalpur, 1976. 13. Jain, N.L.; ibid. 14. Jain, N.L.; in Jinavani, July-Sept., 1973, Jaipur. 15. Jain G.R.; Cosmology: Old and New, Bharatiya Jnanapith, Delhi, 1975. 16. Jain, SA.; Reality, Vira Shasan Sangha, Calcutta, 1960. 17. Charles H. West and Norman B. Taylor: Physiological Basis of Medical Practice, Science Book Agency, Calcutta, 1967. 18. Mee, A.J.; Physical Chemistry, ELBS, London, 1964. 19. Jain, N. L.; Physical Contents in Jaina Cannons, Magadh University Seminar, 1975. 20. Annambhatta; Tarka Sangraha, Chhannulal Gyanchand, Banaras, 1934. 21. Haribhadra Suri; Saddarsana-samuccaya, Bharatiya Jnanapith, Banaras, 1970.

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Chapter - 13 TECHNICAL SCIENCES IN JAINA CANONS* Introduction It is pleasing to note that Jainology has recently attracted the attention of the world of scholars in various fields. This is represented by a list of nearly 500 foreign and 1500 Indian scholars published by Jaina International in 2001. Though, its scientific contents have not allured these scholars as much as desired, still many Jaina monks like Muni Mahendra, Ksamasagara, Kanakanandi and Nandi Ghosa Vijaya and others and some scholars like G. R. Jain, L. C. Jain, N. L. Jain and others have been able to throw some light on the scientific contents in Jinistic literature - though not to the extent desired. Some Seminars are also organised by monks. But they have not made any advent in full exploration of these contents. That is why the general world is ignorant of its scientific literature. The Jinistic literature is quite vast with an imaginary canonical size. It deals with many subjects related with physical and spiritual world. This is composed in many contemporary languages. The early literature mentions six-fold learnings involving (1) agriculture (ii) technology of the days (iii) warfare and weaponry (iv) ink-use (v) physical and abstract sciences, arts and supernatural learnings and (vi) trade and commerce. However, its later literature mentions 220 subjects of studies growing from time to time. It mentions the subjects of learning for men and women. Their collective listing based on nearly ten sources goes up to approximately 140 each. Jain has classified them under twelve current branches of learning involving abstract science, life science, home science, medicine, agriculture, This paper was presented in International History of Science Congress, Liege, Belgium, 1997.

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Technical Sciences in Jaina Canons: (183) technology, military science, prognostics and supernatural arts as tabulated in Table 1. In early days, the religion was defined as a life style from birth to death and from one morning to next morning. Hence, any religious text could deal with any number of subjects useful for knowing and practicing. Generally, no text is found on specified topic in early Jaina literature. Table - 1: Number of Subjects in Different Faculties for General and Women Studies Faculty General Women Deptts. Subjects Deptts. Subjects Abstract Science 40 10 Life Science 3. Ayurveda/Indigenous 4 Medicine Home Science 2 Engg./Technology Agriculture Prognostics and 8 38 3 22 Surprising Art Military Science 16 23 130 3 11 8. Military Science 8. de 16 28 Classification of Jaina Literature For brevity, we may classify it two-foldly: (1) Pre-Aryaraksita Age (2) Post- Aryaraksita Age (Pre-Christian and early Christian era) (Post-1-204 century, specific literature) (a) 14 Pre-Canons (not existent) (a) Tertiary literature (b) 11 Primary Canons (b) Exposition literature (c) 20-60 Secondary Canons (14) 1) Cosmology/Astrology/Maths (d) 4 Pro-Canons (Digambaras) (2) Physics/Chemistry (e) Tertiary literature (3) Medicine 4) Food Science (5) Engg./Technology (6) Iconography (7) Prognostics/surprising Arts (c) Current literature The Jains admit six basic constituents in the world - the Jiva, Mattergy, Space, Medium of Motion and Rest and Time indicating we- the Jivas form 1/6 or 16% of the world constituents and for whom

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(184) : Nandanavana the other 84% constituents work for. Taken into scientific perspective, all the constituents fall in the various scientific categories. The early literature should have covered them proportionately. However, it is observed that it covers 70% of the description related with jivas and only 30% related with other five constituents. This suggests the overall importance of jiva over others. It was realised in due course that the power of understanding and retaining such a vast literature is getting weaker. The Seers thought of specified literature for the later generations. Aryaraksita seems to be the first to specify major categories termed as 'Anuyoga' or Exposition. Accordingly, there are four kinds of exposition: (1) Biographies, Legends and Religious Stories, (2) Science and Mathematics, (3) Primary and Secondary Conduct or Ascetics and Laity, (4) Realology The first and third category dominates the Jaina literature. Most of the tertiary literature was written on the basis of these categories. They have been properly defined by Samantabhadra. There is some difference in names and order in the two traditions, but they are the same in essence. We find that science and mathematics is one of the expositions. This involves almost all branches of science and technology. Realology also deals with topics of the physical world though mostly qualitatively. Pre-Exposition Era Literature As pointed out earlier, the early Jinistic literature is multiexpositional dealing with many topics. For example, though the 14. pre-canons are now non-existent, they have been made a part of twelfth canon. Many texts have indicated their contents. The Vidyanuvada deals with 700 small and 500 large learnings. Pranavaya deals with eight-fold indigenous medical system, Kalyanavada deals with astral bodies and Loka-Vindusara deals with cosmology and related topics. Parikarma also deals with mathematical operations and astral bodies. Thus, roughly 30% deals with scientific subjects". Similarly, almost all primary canons deal with many topics of sciences. For example, Acararga, Sthananga, Samavao, Sutrakrtanga, Bhagavati and Jnatadharmakatha deal with food

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Technical Sciences in Jaina Canons : (185) science, clothes, meditation, physics, chemistry, botany, zoology, cosmology, astrology, medicine and atomic theories along with the constituents of the world. They also deal with stories involving many subjects of science, village industries, civil engineering and subject of learning. The secondary canons deal with biology or jiva and universe. Some texts deal with civil engineering, temples, buildings, physiology, measures and edibles, etc. The Pro-canons deal with jiva, physically and volitionally. They also have mathematics, description of death, psychology, foods, deaths, meditation and austerities. Tertiary Literature The Tertiary Literature was roughly composed post-683 years of salvation of Mahavira. It may have both the above categories of literature. In the multi-exposition category, it consists of (1) the most famous text of Tattvartha-sutra and its many commentaries later on, (2) Kundakunda literature and its commentaries, (3) Commentary literature on canonical scriptures in different periods, (4) Dhavala and Jaya-dhavala commentaries and (5) Legendary literature (Puranas). This contains descriptions of many fields of science in somewhat more elaborative way. Anuyogadvara-sutra is also important for units of length, mass and time along with two-fold classification of atoms and their bondings. Exposition-based Scientific Literature The Jaina Seers have composed a large amount of scientific literature in post-Aryaraksita Era. Ambalal Shah' has presented a list of such literature on 27 subjects including 16 subjects of traditional and non-traditional sciences shown as below. This list cannot be called exhaustive, as large amount of literature has been lately found. Current Literature Many scholars of this century have made an attempt to present different sciences in Jinistic literature in their books/booklets and articles. Some of which could be mentioned here: (1) Cosmology: Old and New (1942), (2) Tao of Jaina Sciences (1990), (3) Enigma of Universe (Hindi), 1969, (4) Atomic Theory of Jains (1996), (5) Neuroscience and Karma (Mahendra), (6) Scientific Contents in Prakrit Canons (1996), (7-8) Two books by Nandi Ghosa Vijaya, (9) Jivana Kya Hai (2002), (10) Vastu-vidya (1998) and many others.

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(186) : Nandanavana Table 2 : Traditional and Non-Traditional Sciences Traditional Sciences Non-Traditional Sciences Art of painting, Mathematics, Astrology Science of Prognostics, Palmistry Metallurgy, Medicine, Zoology, Limbal Movement, Omens, Architecture, Gemmology Dreamology, Dices, Hair Jewels, Coinage The following list gives some important texts on different subjects: Cosmology/Geography: Trilokaprajnapti, Jambudvipa-prajnapti, Trilokasara, D. S. Prajnapti, Lokaprakasa, Bhuvana Dipika Astrology: Jyotiskarandaka, Candraprajnapti, Suryaprajnapti, Bhadrabahu-samhita Mathematics: Dhavala and Jaya-dhavala, Ganitasara-sangraha, Ksetra-samasa, Artha-sandisti and many more names. Biology: Gommatasara, Jivakanda, 2-4 Chapters of T. S., Prajnapana and Jivabhigama, Jiva-VicaraPrakaranam, Tandulaveyaliya, Mrga-paksi Sastra, Books on birds, horses and elephants. Chemistry: Dhatu-ratna-pariksa, T. S. 5th Chapter, Niyamasara and Pancastikaya, V.K.B., Uttn., Prin., Dhatuvada. Medicine/Physiology: Kalyanakaraka, Tandulaveyaliya, Bhagavati aradhana, Puspayurveda, 23 other books. Food Science: Ratnakaranda-sravakacara, and many texts on the conduct of laity published under "Sravakacara- samgraha". Iconography: Pratima-vijnana, Pratistha Books Technology: No special book but stray description in many scriptures regarding dairy products, pottery, clothes and dyeing and cosmetics, etc. Military Science: Different Puranas mention various kinds of weapons and array of military groupings along with many types of fights. . Engineering: Details of architecture of towns, buildings and temples are found in many works. Vastu-Vidya, Vastusara, Vatthuvijja, Prasadamandana, Vastu Sastra Agriculture: Vphatkalpa-bhasya, Uttaradhyayana, Prajnapany, Art and Painting Masi-vicara, Citravarna- samgraha, Kalakalapa Palmistry, Omens, Dreams, etc.: Many medieval books quoted by Shah."

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Technical Sciences in Jaina Canons : (187) Status of Scientific Contents of Jinistic Literature Most of the early and post- Aryaraksita literature of the Jains was composed between some five or six pre-Christian centuries and 10-12 post-Christian centuries. This was the period of keen observation and analytical power of the seers accumulating powers by austerities and acaryas. Some were householders. It was a pre-instrumental age and an era of individual thought process. The descriptions, therefore, represent the scientific knowledge of the respective periods. When compared with current state of our knowledge, we find a number of differences in observational descriptions along with equivalence with today's knowledge in many mental and intellectual concepts. Hence, these contents should be taken with historical perspective when Jaina acaryas established their high credibility". However, the current scholars are trying to study these contents with comparative approach and some good results are observable in many areas. Description of Technical Sciences: (1) Civil Engineering Chintamani12 has given some inklings about the technical sciences in Jaina literature with not much details. We have now many detailed information on civil works, iconography, medicine, home industries, metallurgy and other sciences, which are given below: The Civil Engineering deals with town-planning. Many cities are mentioned in texts with details according to their overall shape (squared or otherwise). The length and breadth of the cities should very between 1:0.5-1.013. The city is divided into sub-areas which contain quadrangular, circular or squared palaces, buildings, houses and temples with provisions of wells, lakes, lotus-pools, rivers, forests, parks, entry gates, arched gates, trenches, agricultural lands, meeting halls, dancing halls, delivery halls or hospitals, observation galleries, sports centers, boundary walls etc. In general, the buildings should have a ratio of I: b: h:: 1: 0.5: 2. Their doors should have this ratio as 1: 1: 214. The dancing halls should have a height of 12 times of heights of men with a stage-size of 32 dancers show. The meeting halls should have 1:b: h: ratio of 1.5:1:0.3, i.e. they should have a larger length than width or 1:1:0.25. Their doors should have 1:1:2 I-b-h ratio. The sports centers are halls with 1: 1: 2: ratio suggesting a predominance of indoor games The 13 *

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(188) : Nandanavana town entry gates or arched gates should also have the same ratio. Their number varies with the size of the town. The water reservoirs should be in the ratio of 1: 2: 0.2 in length, width and depth 13. It has been stated that a city should have mountain on one side and river on the other side for security reasons in those days. The royal palaces or richmen's buildings have been detailed well contrasted to common houses. The palaces should have (i) balconies, (ii) servants' quarters, (iii) dressing rooms, (iv) prayer halls, (v) small/large temples, (vi) amorous sports halls, (vii) delivery rooms, (viii) recreation rooms, (ix) sports rooms and (x) park & plantation areas. In fact, the palaces are miniature cities within towns. The dimensional ratios and details are similar to the towns except that they are smaller in size. The individual buildings have a ratio of 2: 1:3 (1: 0.5: 1.5/0.75) in terms of length, width and height depending on the shape and size of the buildings 14. The doors of the houses have a ratio of 1: 1: 1.5-2.4. The colours of the houses are attractive but variable. Recently, the Jaina architect texts are found to mention 16324 types of houses with 60' x 70', 54' x 40', 36' x 42', 30' x 36', 24' x 30 sizes for peoples of different castes 23. (2) Temple Architecture The shapes and sizes of Jaina temples (whether in towns or in palaces) differ in dimensional details. Some simple formulae (i-iv) relating to their length, width and height have been in Jambudvipaprajnapti as below: (i) Vh=b (ii) 2h-50=1 (iii) (1+b)/2=h, (iv) (1+b) h = foundation In general, the temples are said to have 1: b: h: 1: 0.5: 0.75. The description of temples suggests that they have many parts inside and outside so as to have natural and picturesque surroundings. The temple actually consists of (i) three doors (1: 1: 2) (u) Sanctum Sanctorum (1: U1/4: 1/2) (iii) Altar (1:1/8) (iv) Steps (1:1/2: 0.4) (v) Seating or worship hall (1:1/2:176) (vi) Observation gallery (1: 1: 1/6) attached with the (vii) Meeting hall (1:1: ). It should have a mound (1:1.5) with odorous trees, a park, water-reservoir, arched gate and flags all around. The colours of the temples are also attractive but variable. It is clear that the dimensions of the temples are (somewhat) different in their ratios of 1:b: h in comparison to the general buildings.

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Technical Sciences in Jaina Canons : (189) The texts do not contain the indication of building materials except the final colour of palaces, buildings and temples. (3) Iconography The Jainas have been mostly idol-worshippers. Hence idolmaking of their worshipable ford-builders have been a developed technology since the pre-Christian and post-Christian days. There have been many noted centers for the Jaina iconography in India since the hoary past and it has developed as a science. There are many books dealing with this technology". Two types of idols are made - (i) in standing posture and (u) in sitting posture. The size of sitting posture is nearly half of the standing posture. Though, the early details are not available, but they are available from 10-11" century. Many eastern and western scholars have worked on it. The idols are made of stone, quartz, sandalwood, marble, gem, brass, gold and other materials. Their b/b varies between 1.2-4.0. The measurements of different parts of idols are based on Angula (app. 1.cm.) units. A normal idol has 108-120 Angula size in standing posture while it will be 54-60 Angula size in sitting posture. Their measurements are given in Table 3. Table -3: Measurement of Idol Parts S.No. Parts Standing Postures Sitting postures 1. Mouth (Head to Mouth) 12A 13A Neck 4A 3 A Neck to heart 12 A 12 A Heart to navel 12 A 12 A Navel to genital organs 12 A 12 A Genital organs to knee 24 A Knee 4A Knee to ankle 24 A Ankle (Ankle to base of the 4A feet) in wo oo oi 108 A 56 A These are only the gross parts whose measurements are given. The finer measurement details of each and every part like head, forehead, ears, eyes, nose, thigh etc. are also given for which the reader is advised to see the reference given above. In later periods, the

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(190) : Nandanavana main images were made with their associated guardian deities. For larger images these measurements should be taken as ratios between different parts. (4) Aeronautics Even the early Jaina texts describe about the planes flying in air. They have circular, triangular and quadrangular shapes, they may also have squared, svastika, conch, lotus, swan and eagle shapes. They may have different colours. They can be used for travel and for temporary residence also. There may be some planes moving in water also. Their sizes are variable but the general length to breadth ratio is approximately 4:15. The airport should have a size 11 times the length of the planes. Bharadvaja has referred two Sanskrit texts 'Agastya-samhita' and 'Yantra-sarvasva' containing a section on aeronautics. This section has 8 chapters, 100 sub-chapters and 500 aphorisms or verses. The details of its contents can be found in the introduction of Jaina Sahitya ka Brhad Itihasa, Vol. 5 (PVRI, Varanasi, 1969, Hindi) which have not been studied properly. The technical Sanskrit scholars should come forward in this matter. (5) Other Technical Sciences There is a quite a number of technologies mentioned in Jaina canons. Upasakadasa gives details of making at least ten kinds of ceramic wares through the potter's wheel after kneading the soils, mixing the knead with cow dung and ashes and baking them in open kilns". Jnatadharmakatha" mentions the full process of agriculture of paddy from sowing to reaping and storing through the narrative of Rohini. D.C. Jain may be referred on manifold agricultural or other details in scriptures. Kundakunda (21 century, A.D.) mentions five types of fabrics made from silk-fibres, cotton fibres, woollen fibbers (of camel, goat and sheep etc.), tree barks and leather (of lion, leopard, elephant and deer etc.). The mordanting of fabrics by natural colours was also a common technology". Ink was also produced from naturally coloured products. Kundakunda also mentions metallurgy of gold and some other metals 20. The technology of fireworks, oil extraction and lac production was also known, as they are included in 15 professions by Asadhara of 136h century 21.

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Technical Sciences in Jaina Canons (191) The seventy-two arts for women mention a number of arts to be learnt by them in the area of home science involving 26 arts. They include (i) cosmetics22 (from natural products like turmeric, myrtle, etc.), natural and perfumed hair-oils, hair-tonics, shampoos, (Triphala, Sikakai, Ritha etc.), hair-dyes etc. (ii) soft and medicated drinks (iii) dairy products and fermentation technology (from 23 sources), butter and rejuvenating preparations like Cyavanaprasa. The details of many of them are found in literature. The indigenous medical science was quite developed contemporarily. There was a well-established medical preparation technology for powdered, decocted mixtures and solution medicines". The multiply boiled extracts or fermented mild-alcoholic extracts (like Asavas, Aristas etc.) of Ayurvedic medicines showed a high technical know-how. One, thus, finds a large number of technical sciences described in Jaina canons. However, it must be kept in mind that the different skills were based on the basis of caste and family and they kept it a trade secret. Hence, the normal details as expected today are not found in the canons. Still one has sufficient stray qualitative and in some cases (i.e. medical preparations), quantitative details which lead to a guess of their empirical nature. Secondly, Jaina canons represent the age of natural products and, hence, most of the skills were based on their utilization for serving the cause of humanity. These should be deeply studied with a historical perspective. The deficiencies there have led to the current age of better technology. References 1. Lists of Jaina Scholars in India and Abroad, Jaina International, Ahmedabad, May 2001. 2. Jain, N. L.; In Arhat Vacana, 7.1.95, P.75-84. 3. Acarya Samantabhadra; Ratnkarandaka-Sravakacara, Poddar Trust, Tikamgarh, 1996. 4. Jain, N. L.; Paper read at SOAS Seminar, London, 2002. 5. Acarya, Puspadanta & Bhutabali, Satkhandagama, Jivasthana-1, Amaraoti, 1939, P.56 6. Jain, D.C. (Editor); Jinavani (special number), 59.1-4, April, 2002 7. Acarya, Umasvati; Tattvartha-sutra, Varni Granthamala, Kashi, 1946 8. Acarya, Kundakunda; Kundakunda Bharati, Jaina Samaja, Khekra, 1992

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(192) : Nandanavana 9. Anuyogadvara-sutra, JVB, Ladnun, 2001 10. Ambalal P. Shah, Jaina Sahitya-ka-vshat-itihasa - 5, PVRI, Varanasi, 1969 11. Jain, N. L.; Scientific Contents in Prakyta Canons, PVRI, Varanasi, 1996, P.294 12. Chintamani, B. M.; Journal of Oriental Institute, Baroda, 22.3.1973, P.327-34 13. Acarya, Padmanandi; Jambudvipa-prajnapti, JSS, Sholapur, 1958, p.5, 122, 171, 66, 68, 88, 223, 90. 14. Acarya, Yativssabha; Triloka-prajnapti-1, ibid, 1953 p. 147, 239, 146, 357, 397, 413. 15. Jain, Balchandra; Pratima-vijnana, MM General Stores, Jabalpur, 1974, p. 21 22. (a) Svami, Sudharma; Sthananga, JVB, Ladnun, 1976 p. 227. (b) See ref. 13 p. 97. (c) See ref. 14 p. 790. 16. Bharadvaja, S. K.; In Jaina Sahitya-ka-vshat-itihasa -5, PVRI, Varanasi, 1969 (Intr.). 17. Svami, Sudharma; Upasakadasa, APS, Beawar, 1980 p. 137. 18. Varni, Jinendra; Jainendra-siddhanta-kosa, B J, Delhi, 1993, p. 531. 19. Jain, N. L.; In Jaina Vidya Eva Prakrta.' S.S. University, Varanasi, 1987 p. 198-200. 20. Varni, Jinendra; Jainendra-siddhanta-kosa, BJ, Delhi, 1998, p.421. 21. See ref. 11 p. 87. 22. See ref. 11 p.527. 23. Vishuddhimatiji, Vathtuvijj, Jaina Mahasabha, Lucknow, 1995. 24. Svami, Sudharma; Sthananga, JVB, Ladnun, 1976, P.853, 877. 25. Ibid, Jnatadharmakatha, A.P.S., Beawar, 1981, p. 201-2. 26. Jain, D.C.; Economic Life in Ancient India as Depicted in Jaina Canonical Literature, Vaishali Institute, Vaishali, 1980. p. 11-59

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Chapter - 14 MATHEMATICAL EXPOSITIONS OF VIRASENA IN DHAVALA COMMENTARY The Jainas form one of the oldest but minor religious communities in India having its established history of about 3000 years by now, though theoretically it presumes it to be beginningless. They have their canonical and pro-canonical literature extending from 500 BC to 500 CE and onwards. They have over proportionately and substantively contributed not only in the field of spiritual sciences, but also in contemporary, physical and abstract sciences too involving astrology, cosmology, logic and mathematics. The ten-fold numerations of Sthananga' (10.100, Th.) and ADS involve arithmetical, algebraical and geometrical operations. They have also mentioned three-fold numerations in terms of numerable, innumerable, and infinite with their many varieties. Later texts have advanced mathematics too. The Digambaras have two pro-canonical texts -Satkhandagama (Six-sectioned Canon, 6000 aphorisms, SK) and Kasaya-pahuda (Basket of Passions, 245 verses, KP) in Praksta language (app. Second century CE) dealing mainly with the living beings through the theories of karma, spiritual stages (Gunasthanas), investigations (Marganas), passions (Kasayas) and other tenets. Virasena (early 9th century) wrote the commentary on five sections of SK and four sections of KP. They involve a good amount of mathematics said to belong to a period of roughly 100-400 CE by Singh". They have been highly popular texts. That is why many commentaries were written on them during the following centuries. All of them have gone extinct except the Dhavala (equivalent to 72,000 verses composed at the rate of app. 3000 verses per year) and Jaya-dhavala (60,000 verses out of which only 20,000 were composed by Virasena) commentaries by

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(194) : Nandanavana Virasena (probably 743-823 CE) between about 792-816 CE and 816823 CE. Out of these two commentaries, the Dhavala one concerns us here. This commentary with original text has been published with Hindi translation in 16 volumes of roughly 400 pages each by JSS, Sholapur. Its English translation is also in the offing. The first, third, fourth and tenth volumes have majority of mathematical contents of the text. Before proceeding further, it would be proper to learn about Virasena. Acarya Virasena (743-823 CE) The period of eighth and ninth century CE is said to be the golden age for Jinistic promotion and varied literature in the Rastrakuta dynasty in the south, which controlled part of the western India also. We have many contemporary scholars and a king as below 1. Elacarya (teacher of Virasena). 2. Virasena (Commentator, 743-823 CE). 3. Jinasena-II (Pupil of Virasena. App. 780-855 CE) 4. Gunabhadra (Pupil of Jinasena, 800-897 CE). 5. Mahaviracarya (Mathematician ~ 800-850 CE). 6. Amoghavarsa-I (Rastrakuta King and author, 814-877 CE). 7. Sridhara Acarya, (Astrologer, Mathematician, Contemporary of 6). 8. Ugraditya (Physician, Contemporary of 6) 9. Akalanka (Philosopher, logician, 720-780 CE). 10. Haribhadra (Philosopher, 700-770 CE). 11. Vidyananda (Philosopher, logician, 788-841 CE). 12. Jinasena-I (Poet of Jaina Mythology poet, 748-818 CE). They produced immortal literature on various subjects, which is not only historically important, but it has an all-time religious and human value. We see Virasena is one of these illustrious philosophers, religious scripturist and eloquent monk scholar. He seems to be the senior contemporary of the noted Jaina mathematician Mahaviracarya of Gasitasara-sargraha (Compendium of the Essence of Mathematics). He was there in India when the Chinese were following the Li-Chun Fang version of the old text of 'Nine Chapters' by J.Z.S.S. dealing with plane and solid geometrical, arithmetical and algebraic operations useful in practical life.' Many Chinese scholars

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Mathematical Expositions of Virasena in Dhavala Commentary: (195) visited India between 500-1000 AD to learn and exchange knowledge in various fields including mathematics. His family details are not available. However, the panegyric in one text and other later saint scholars state that he belonged to the Pancastupa lineage of monks with Elacarya as his teacher and Aryanandi as his initiator. He had been a genius scholar of his age enriched with wisdom and proficient in almost all subjects involving religion, philosophy, linguistics, poetics, mathematics, astrology and cosmology etc. as is evident from his commentary named Dhavala after his patron king. He has composed only the above commentary with amazing all-round scholarship. His area of studies and composition was current Cittor (Rajasthan) and Varoda (Gujrat) Jaina temples probably under Rastrakutas. He must have seen earlier commentaries on SK specially that of Vappadeva's Vyakhya-prajnapti (fifth-sixth century CE) where he felt some deficiencies, which encouraged him to compose Dhavala commentary in greater detail. He followed Siddhasena of 5-6th century CE on two points: (1) Physical subjects should be treated intellectually and (2) superworldly subjects through scriptures, which are authentic and not subject to logic like the nature of objects. However, he has encouraged the readers to be logic-oriented as far as possible. His disciples like Jinasena have attested his intelligence and eloquence. Importance of Mathematics in Jainology 8 9 Lord Rsabha taught two kinds of learnings to his two daughters: (1) the science of letters and (2) the science of numbers. In accordance with this, the Jaina scriptures have mentioned the monks and saints to be proficient in four-fold numeration (counting, measuring, weighing and partitioning)10, mathematics, medicine and other learnings. Mathematics also forms one of the learnings for men and women. This dictum has been followed by Virasena stating that it is essential for knowing numeration of realities. It is the crest of all learnings giving credibility in worldly ways, religiosity and intensifying the meditational concentration for spiritual upliftment. It has been given the status of an independent exposition (cosmological and mathematical sciences, Karananuyoga) for technical writings first century onwards. Though, one does not find early independent texts on this exposition among the Jainas, but their religious literatures

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(196) Nandanavana contains sufficient matter on the subject with reference to earlier Jaina mathematicians like Bhadrabahu, Bhattopala, Siddhasena and others whose works are not now available. Besides mention of different sections of mathematics in Th and ADS, we find a good amount of mathematical calculations and operations in Triloka-prajnapti (TP, Enunciation of Three worlds, 5th century CE) and Tattvartha-sutra (Formulae on Reals, 3rd 4th century CE) and many later texts of Nemicandra Cakravarti (10-11th century CE) and others. The SK and Dhavala commentary descriptions fall in between these periods. Singh12 has opined that Dhavala author may not be a mathematician and, hence, he must have taken it from other earlier sources ranging from 200-600 CE, thus, his commentary serving as a source book for the dark period of the history of Indian mathematics. The later authors like Mahavira and Nemicandra have developed the Dhavala mathematics. Likewise, Virasena might have developed the TP and other earlier contents. This requires a comparative study as TP mathematics represents a status roughly at the beginning of Christian era. However, Virasena has described many processes not found in earlier texts, of course with some imperfections and lesser refinement that Aryabhatiya. L.C. Jain13 has mentioned that one finds the basis of set and system theoretic approach in the theoretical description on karma theory in the texts. Many scholars have attempted to present the mathematical contents of Dhavala and expressed their enormous historical value relating to many centuries before it was composed. This paper describes some important contents under three sections: (a) arithmetic (b) algebra and (3) geometry. The Dhavala mathematics is taken as included in worldly mathematics. However, Akalanka was the first to divide all these varieties into two groups: (1) Worldly and (2) Super worldly (i.e. larger numbers) not mentioned in Th., ADS and Dhavala indicating these texts to be earlier than Akalanka. Ten-fold Topics of Mathematics 14 The third Jaina canonical text Th. (~ 300 BCE) has mentioned ten areas of numeration involving the above three categories which can be compared with the Chinese JZSS, Nine Chapter (~ 200 BCE)15 containing 246 problems related with practical life as given in Table 1.

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Mathematical Expositions of Virasena in Dhavala Commentary: (197) 16 It is clear that many of the contents of JZSS are involved in the Vyavahara (applied mathematics) section of the Jainas. The relative numeration and sequences do not seem to be included in the ten-fold mathematics, but as per L.C. Jain, they could be taken as part of Rasi1. Virasena must have the knowledge of this canonical system. He has used1 them without describing them in his commentary as they must be quite popular. Table 1 also indicates some topics in Th. as little more varied and advanced than the JZSS text. However, the Virasena mathematics could also be taken as super worldly maths too because of numerical counting of realities and others. In fact, the super worldly term should mean those numerical values, which are uncountable with respect to general applied mathematics. These may include the ultimate particle, space point, larger, numerable, innumerable, and infinite numbers. Thus, the space-point-based numbers should belong to super worldly category while the divisionbased numbers should belong to the worldly numeration. However, there could be exceptions too. Table 1: Chapters of Mathematics in Jaina and Chinese Books S.N. JZSS 1. Field measurement (plane geometry, surveying) Serials (percentage, proportion) Ratio and proportion (series, rule of 3) Width (Roots) 2. 3. 4. 5. 6. 7. 8. 9. Excess and deficiency (1 degree eqn.) Rectangular assays (determinants) Sides of triangle (Pythagorean geometry) S.N. Sthananga 3 Construction Consultation (solid 4 geometry) Fair Tax (Labour, motion problem) 2 1 7 6. 11. 5. 8 9. 10. Plane geometry (Rajju) Vyavahara (applied maths) Fundamental operations Squares/square roots, quadratic equations Rasi (solid geometry, sequences). Simple equations (Yavat tavat) Excess/deficiency (alpabahutva) Fractions Second degree equation, cubic equation Squared squares, Bi-quadratic equations Permutation and combination (Vikalpa)

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(198) : Nandanavana Numeration: Number System 18 Jain' has pointed that the foundation of number system is laid down by Virasena by defining it and logically arguing for the existence of numbers higher than one. Almost all scholars have stated that Virasena was familiar with the zero and place value notation. Commenting on Needham's views. Satyaprakash" has stated that the symbols of zero, numerals and place-value notation originated in India much earlier and were passed on to the other parts of the world including China. Of course, decimal system might have been developed in China quite earlier in respect of cartography and transmitted to other parts of the world in due course. The description about 'gross' in the first instance seems to be all right. But the numeration of realities has lesser description than others seems to be debatable 20. The discussion on the grossness and fineness of various kinds of numeration is found only in Dhavala. According to Jaina scriptures, the numbers are used for qualitative descriptions of realities. They have varied descriptions. There are eight types of numeration: (1) Namal (2) Representational (3) Substantive (4) Simile (5) Quantitative (6) Counting (7) Knowledge and (8) Modes. They are included in three-fold modal measures in ADS21. Out of these, it is only the counting numbers, which are important to us. There are two kinds of number: (1) real and (2) imaginary. The real numbers are countable while the imaginary numbers like innumerable or infinite are subject to supra-knowledge or simile. The Jaina texts have used both types of number from the very beginning. However, it is only recently that the imaginary numbers have become subject of modern mathematics. Numbering Process In general, though the counting starts from one, but it is not taken as a number which is defined as that whose square has a larger value than the original number. Thus, the Jaina number starts from two only22. Per chance, it may be due to this that a Jaina atomic combination start with more than two (atoms) and the logarithm has a base of two or more than two.

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Mathematical Expositions of Virasena in Dhavala Commentary : (199) Expression of Numbers The numbers have been expressed through digits Devanagari alphabets and words. Besides digits, Virasena has used words and alphabets representing number (also some Jinistic principles) in many places as seen in verse 3.71 of Vol. 3: Akasa Kasaya Khara Acala Candra Nabha 0 16 6 7 1 0 (Space) (Passions) - (Mountains) (Moon) (Space) Naya Mrganka Dravya Padartha Rtu Basu 2 (Standpoints) 1 (Moon) 6 (Realities) 9 (Reals) 6 (Season) 8 Classification and Definition of Numbers In the first instance, the numbers have been two-foldly classified in terms of odd (Oja) and even (Yugma)-each two-foldly subclassified as below vide Vol. 3, p. 249 and Vol. 10 page 222-23. Even numbers (1) Without remainder when divided by 4. (2) With a remainder of 2 when divided by 4. Odd Numbers (1) With a remainder of 1 when divided by 4. (2) With a remainder of 3 when divided by 4. Their technical names are not given here. However, the basis of 4 for this classification needs consideration. For practical purposes, this may be only an intellectual classification prior to other classifications. In the second stage, the Jain scholars have three-foldly classified the numbers: (1) Numerable (2) Innumerable and (3) Infinite. All these varieties have been defined sub-classified and detailed in Jaina religious texts. Dhavala (Vol. III, p. 267) has defined the terms as below: (1) Numerable: Objects of five cognitive senses or vocable knowledge; a number, which could be counted. (2) Innumerable: Objects of clairvoyance: a number which could end or finish by one-by-one subtraction. (3) Infinite: Objects of omniscience; a number, which could never end by one-by-one subtraction.

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(200) : Nandanavana : The numerable number (involving small and large ones) has three varieties: (1) Minimal, (2) Maximal, (3) Medial. The value of minimal number is 2. The value of medial number varies between 3, 4, 5 etc. up to maximal number -1. The value of maximal numerable number may be a unit called Acalatma" (or any other name in Svetambaras) with a value of up to 10%. If its value is calculated on the pit-based simile measure basis, it could be 10197.39 - virtually an innumerable number 24. In fact, it has a value of minimal peripheral innumerable -1 (See further). Dhavala - III (p. 98-100) has mentioned the numerable numbers on the basis of place-value notation in terms of the numbers, though they have been expressed in different ways in the verses 51-53 of Vol. 3. (1) 89999997 (2) 46666664 (Scale of 100) (3) 22799498 The volume 5 indicates 2 the term 'Asankhyeya' (innumerable) as equal to (10' x 1029) = 10and it goes to move to other terms for numbers: Panatthi (256) 65536 Badala (Panatthi) (65536)2 - 100 Ekatthi. (Badala) (65536)" - 1020 Bigger numbers than these are also used in Dhavala the one which has been mentioned by Singh, is related to the number of completioned wrong-faithed human beings which has been expressed in terms of a number lying between crore x crore x crore and crore x crore x crore x crore 102 x 10' X 107 and 10' x 10' x 10' x 107 or (2%) and (24) Its value lies between 102 and 1028 (29 notational places). Dhavala has stated that this view is also correct even when the area of 2/2 continents of human region is calculated as equal to 1024 Pratarangulas, (UA3). Dhavala uses the term numerable in many places, which may have the value lying between 1020 - 10%. It seems that 'innumerable' means a number bigger than 1029. However, as we have said that 1016 or even 109139 may also be called numerable. Nemicandra has also calculated the number of round mustard seeds in a specified pit as equal to 1.79 10by applying geometry of circle, area, volume and arithmetical calculations. This indicates that

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Mathematical Expositions of Virasena in Dhavala Commentary : (201) the value of maximal numerable number is sufficiently higher and variable than presented in Dhavala. Beyond the numerable, comes the innumerable (As), which has eleven varieties vide verse 3.57 p. 123. Out of which, the countable innumerable is important for us. It has three varieties: (1) Peripheral (Parita), (2) Yoked (Yukta) and (3) Innumerable (i). Each of them has three varieties: (1) Minimal (2) Maximal and (3) Medial. The author has used the medial innumerable innumerate number in his discussions and calculation (Vol.3, p. 127). The value of innumerable number is normally calculated on the basis of pit-based simile measures called Palyopama (P) and Sagaropama (S) - a unit of 109 P. However, Virasena has given another method to express innumerable in which it lies between Minimal As. As (P/As) and Minimal peripheral infinity + (innumerable universe)? Both the terms are incalculable. However, Muni Mahendra?has calculated the minimum value of Palyopama" (P) as 4.1X1040-31 which could be converted into S-units by multiplying it with 10". The minimal peripheral innumerable = maximal numerable number + 1. Generally, the upper unit is larger by 1 than its adjacent lower unit and the lower unit is lesser by one than its adjacent upper unit. Virasena (Dhavala 3, p.11) has improved the concept of five or ten-fold infinity of Th. (5.217; 10.66) to 11-fold one by adding mode of knowledge to it. It has been eleven-foldly classified as the innumerable. Out of them, the countable infinity (numerical infinity) is of concern to us, which has a large description. It has also the varieties as in the case of innumerable each divided into three classes each. The quantitative description with reference to infinity refers to medial infinite-infinite class. It could be guessed that Minimal peripheral Infinite number = Maximal innumerable innumerable + 1 However, Virasena has given the following formula for the value of medial infinite-infinite. Let the minimal infinite-infinite be n, then squared-squaring it three times, we get n adm-11 n+n" - (n") "" + (n")******* If this method is applied in case of the number 2, we get, 22 + 4 + 256236 +617 digit number

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(202) : Nandanavana Multiplying this number by infinity n and subtracting the infinite times the projected number of six reals (dravyas) from it, we get the value of medial infinite-infinite or medial infinite-infinite = n(n")" -n (projected number of six reals) or the value lies between (n)" and (nmax)". Similar point has been referred in case of medial innumerable. Singh and Jain have pointed out that the Jainas have given dimensions also to infinity (mono, dietc.) Thus, we get 3 numerables, 9 innumerables and nine infinite numbers in Jain number system, making 21 in all (20 as per ADS, the maximal infinite-infinite not agreed). All these numbers have been used as multiplier-factors (gunakaras) for computing the measures of the living and non-living entities in different places in the commentary. Expression of Large Numbers Dhavala has given four methods for expressing and calculating large numbers: (1) Place-value notation based on ten (or 100 in some cases), (2) Squared squaring (S-S), (3) Triadic-Salaka-based operation and (4) use of log2 or log.log2 etc. Thus all the methods indicate the knowledge of the law of indices by Virasena. The first method is popular and needs not be illustrated here. The second method can be expressed in terms of once, twice and thrice SS of 2 as below: 2_1" sS >22_2nd SS 4* _3rd SS (256) 256 In algebraic terms, if the number is n, then the 3rd S.S. of n= (n" n(n+l+n*tly In most cases, the calculations have gone up to 3 SS yielding a very large or sometimes infinite number in case of 2, it contain 617 digits). The third method yields still larger numbers. For example, we assume the basic salaka number as 4. It is squared-squared once, (4) = 256. We deduce one from 4, (4-1=3). The number 256 is again squared-squared to yield a 617 digit number, say x. We again deduce 1 from 3, (3-1=2). The last number obtained in this way is again

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Mathematical Expositions of Virasena in Dhavala Commentary: (203) 617 squared-squared; we get another very large number (617)' , say y. In this step again, we deduce, one from 2,(2-1=1). Again, we follow the same procedure fourth time (y)3, and get a still very larger number and deduce one from 1. Thus, the original Salaka number is zeroed, but the last operation gives a much larger number, say z. This z becomes a new basis for second Salaka operation and when this is completed, we get still a very large number (a) when the basic number is reduced to zero. This is the second operation. The last number obtained, then, (a) becomes the base for the third operation. It is squared-squared many times until the basic number is reduced to zero. This is third operation. The larger number obtained in 3rd operation is again treated in the same way many times until the basic number after stepwise one-by-one deduction becomes zero. The four-fold Salaka gives the number of fire-bodied beings. Normally, as in the case of SS, threefold operations give very large numbers of maximal innumerable or infinite category. The modern computer will have to work out this number. The Jaina texts have given only the process but no quantitative calculations (Vol. 3, p. 334-35). Use of Numbers: Numerical Denominations The various classes of number are generally abstract, but their utility is learnt when they are related with time, length (area, volume etc.), mass and volume. Each of this category has numerical denominations based on, generally, ten. These are called units. Different categories have different units. They have, thus, denominational names to avoid repetitive cumbersomeness. The time units start from Samaya and go up to Sagaropama etc. The length units start from Paramanu and go up to Yojana, Rajju and areal and volume units. The mass units start from Ardha-karsa and go up to Bhara or Vaha. Their current values are given in Table 2. Dhavala has used length and time units in several places as required in worldly or super worldly references. However, rare use of volume and mass units is observed. The denominational details are given by Jain with their current equivalents. This unitisation of numbers has made mathematics as a matter of common interest-both to the scholar and the public.

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Mathematical Expositions of Virasena in Dhayala Commentary: (204) Law of Indices (Vol. 3, p. 253) The law of indices has been utilized to calculate many large numbers under many topics of Dhavala. For example, number of wrong-faithed beings has been stated to lie between (10%) and (10) which have been expressed as 22 and 2?'. These expressions seem to be more complex than the direct power on 10. The author has also given a division on the basis of law of indices, i.e. 22'122deg = 220 While expressing the material with indices, following formulae have been utilized: xo.x.x = xa+b (x"/x) = xat Table 2: Denominational Units of Number Minimum Current Maximum Current Value Value Time Samaya Palyopama/ 4.13 x1036-50 yrs Sagaropama Length Practical - 10-13 cm Yojana 8 miles Paramanu Rajju -102 miles Volume Trasarenu Vaha 2.5 Quintal Mass General : 5.8 g Bhara 99.44 kg Ardhakarsa Gold 0.121 g Svarna 9.68 g etc. : Gunja The pre-decimal-age methods of duplation and mediation are also traceable in Dhavala, which seem to have formed the basis of logarithmic system on different basis. Singh has indicated that the theory of indices in Dhavala is somewhat different from other works and seems to be primitive and earlier than 500 CE. Fundamental Operations Dhavala indicates nearly all the fundamental arithmetical operations of (1) addition (2) subtraction, (3) multiplication, (4) division, (5) square and square roots, (6) cube and cube-roots, (7) successive squares and successive cubes and their roots and (8) raising number to its own power (i.e. vargita-samvargita etc.). We need not illustrate these processes from the text, as they were already

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Mathematical Expositions of Virasena in Dhavala Commentary : (205) known in the earlier ages of scriptures and TP. However, they were indicated through letter rather than digits in earlier periods. These operations have been applied for integral as well fractional numbers. Singh has given 11 formulate from the text in this regard, three of which are given below: (1) lla? Iatalb) = a + (alb-1) (2) [alb+c]=[rirlq+1]=[9/10q1r] where q and r are the quotients when a is divided by b and c. (3) If q/b = q, then, [a/b+c] =q - [g/(b/c+1)] These results of Dhavala are not found in other works. They represent the period when division was taken as a tedious operation. The rule of three has also been used in many cases in Dhavala (i.e. destructional right-faithed and Siddha-beings etc., Vol.3, page 69, 100 etc.) The specific terms like 'phala' (result), iccha (requisition) and pramana (measure) have been used. Symbols for Fundamental Operations Agrawals has pointed out that the current mathematical symbols of fundamental mathematical operations were developed postfifteenth century CE. However, the Jaina texts including Dhavala have used symbols for many of these operations either though a letter or non-lettered symbol. These have now gone historical. Dhavala III and X have the following symbols: Addition 1 (Vertical line), yu - also TP-2, p. 771 Substraction (By the side or on the top of Vol. 3, p. 203 the number); 20 3 + 1 20 3* = 20-3 Multiplication (Below the number) TP-1, V.123 Sum/result Vol. 10 p. 21. Division Blank space between numerator and Denomerator: nerator. 73 Square root Power 1/3, 2/3 to the number; Vol. 3, p. 135 213, 22), First and Second square root nl etc. Second SS Vol. 3, p. 125 Ac. Tc.. Squared square: SS Logz, Log3, Loge Cc

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(206) Nandanavana However, the symbols indicate that symbolizations were in vogue even in early post-Christian era. Logarithm in Dhavala The logarithmic process is also a method of expressing large numbers in simple forms and performing the fundamental operations through addition and subtraction. Dhavala has utilized this process in many cases but its basis is not 10 or Naperian (log10 In or 2.303 log10). Here, the base is 2,3 or 4. Many new terms have been used in Dhavala in this context: 1. Ardhaccheda (Ac) means log2 (log to the base 2). The Ac of a number is equal to the number of times it can be halved. 2. Varga-salaka (Vs) of a number is Ac of Ac of the number (log.log2). 3. Trika-cheda (Tc) is logarithm to the base 3. 4. Caturthacheda = log to the base 4. Thus, we have the following logarithmic formulae: (1) Log4 2m = m; m; (3) Log3 3m = m; (1) log(a/b) (2) log ab (3) log (a)2 As per Virasena calculations (4) Log4 4m = m; This kind of logarithm is not found in contemporary Indian mathematics. This is a specialty of Jain Mathematics alone. However, this method could not be popular as no log tables were prepared by Jaina scholars like those of today. Had it been so, the calculations would have been much simpler in the past. The current logarithm was developed by Napier and Burgi (early 17th century) on the basis of 10 or 2.303 log 10 or In. From the varied descriptions in Dhavala. We find the following logarithmic formulae: Se = = 29 log, log, x3 log, x3 = x2 < log a - log b log a + log b 2a log b {x | 1}2 (2) Log2 log2 2m -2 log, x. = Where x sign indicates squared-squaring. This shows that even this process could be logarithmised.

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Mathematical Expositions of Virasena in Dhavala Commentary : (207) (4) Mensuration In initial stages, mathematics was not divided in many branches. Still the geometry was quite in vogue like arithmetic. The geometrical calculations are made on five kinds of shapes. The Jainas assumed their universe as circular, and, accordingly, they developed the geometry of the circle in terms of circumference, area and volume etc. in comparison to Hindus who developed their geometry on the basis of rectangular bricks etc. used for Yajnas. Dhavala has good number of geometrical topics. Some of which are given here: (a) Value of T. It is very necessary to learn the inter-relationship between c, d and r of a circle. Their relationship is expressed through a for which four approximations are given: c= V(10 d?) (2) c/d = 3 or V10 (Vol. 4, p. 209) (3) c=3d + (16/116) d or (355/113) d = 3.14 d (Vol. 4, p. 221-22) c = 371/119= 3.13 (Vol. 4, p. 40) The texts like TP have generally given two values for 1-3 or V10. The Dhavala author has given four formulae and has used it = V10 in many places for area and circumference. However, he has quoted a finer value of n through a quotation, which is nearer to 3.14. Now a days it is available up to 22 digits. However, the second value indicates that the Chinese value of it (Yen Tsing and Chih, 5 century) was known and used in India even before China where it got, perhaps, through Buddhist people from India. Virasena has also given the formula for area of a circle as A=3 (d/2)2 = 7tr2 (1) or c. d/4 (older form). (b) Volume of the Frustum of Cone In the fourth volume of Dhavala, while discussing the shape of the universe, Virasena has obtained the volume of the frustum of a cone by an unprecedented infinite process of cutting it into plain boundaries without changing its volume and finding the volume of each section. Applying the geometrical progressional summation, Jain has given the volume as V = 1/3 th (a? + b2 + 2ab) = (1 + b 2)h.t

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(208) : Nandanavana where h is the height and 'b' is the depth. As per Jaina and Hayashi? calculation of this volume could have been done by some easier process instead of applying infinite cutting procedure. He could have used the formula for the value of cone, V= Ah/3. The process has been called innumerated by Virasena where the sum of an infinite series has been practically applied. Virasena has also calculated the volume of concentric rings surrounding the circular universe system. TP gives better description about them. For geometrical progression, Sum = (first term / 1 - common ratio) when the common ration is less than unity. (c) Volumes of Irregular Solids.o2 A bee has been assumed to be a semi-cylinder. If a(1) is the length, (b), h is the height (1/2) and c/2 = yojana is circumference, the volume of bec will be V= c/2 12 h.a = 3/8 Utsedha Yojana (Vol. 4, page 34) The centipede (gomhi) has been taken as semi-rectangular solid. Using the same symbols (a= length 3/4 y, b= width 1/8 ya and h = thickness = 1/2 b), the volume of the centipede, V= a b h = 3/4 .3/32.3164 = 27/8192 uy3 A conch is an irregular cone whose volume is A = [d2 - m/2 + m2/2] X/2 + 4 and hence V = A. (d-m+h/4) x a uy3 (Vol. 4 p. 35) where a= length = 12y, m = mouth = 4y, the height is not given. A fish is taken as an elliptic cylinder or a rectangular solid. Virasena has given the formula for the volume of a big fish assuming values for a, b and h like the centipede. Modal Measures (Bhava-pramana) Virasena has mentioned eight additional methods, besides the eight fundamental operations, for calculating the number of different kinds of Jivas. They are normally, analytical methods named as (1) Pramana (measure) (2) Karana (reason) (3) Nirukti (etymology) (4) Vikalpa (abstraction or permutation and combination) (5) Khandita (cut) (6) Bhajita (divided) (7) Viralana (spreading) and (8) Apahta (removal, substraction). Out of them, the last five have been used,

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Mathematical Expositions of Virasena in Dhavala Commentary : (209) generally, by Virasena. Most probably, we do not find these methods elsewhere in a coordinated way. A term 'Dhruva rasi' (eternal set or number with a symbolism of 256/13 - 19 = has also been coined 13 by him. All these methods have been used to calculate the number of wrong-faithed beings through different sequences (Vol. 3, p. 52, - 74). Out of these methods, the processes of cutting, dividing, spreading and removal are easily defined. Besides, the abstraction or alternation (vikalpa) has been two-foldly classified: (1) lower abstraction and (2) upper abstraction. Both these classes use the various sequences or series of geometrical cube or cubed-cube series. The lower abstraction is exemplified by calculating number of wrongfaithed beings as below: Suppose the total Jivas = 16, eternal number is 256/13, no. of wrong faithed beings is 13, then multiplying the total Jivas and eternal number, we get 16x 256 - 4096 13 13 The cube of Jiva no. 163 = 4096. Dividing this number by earlier number, we get, Total no. of wrong-faithed beings = 13. Calculation of this quantity has also been made through other series involving cubed-numbers. The upper abstraction has been three-foldly classified: (1) adopted (2) adopted-adopted and (3) adopted-multiplied. These processes can be expressed in the following examples in calculating the no. of wrong faithed ones: (1) Adopted: (square of the total no. of Jivas/eternal number) = (16 x 16 /256/13) = 13 (2) Adopted-adopted: (upper square of total no. of Jivas/ no. of wrong faithed beings). = 162 x 162/13; (65536 /65536/13) = 13 (3) Adopted multiplier: (upper square of total no. of Jivas/upper square of total no. of Jivas/no. of wrong faithed ones) = 65536/ 65536 /13 = 13 Similarly, we get an equation for knowing the no. of infernal wrong-faithed beings as below:

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(210) Nandanavana [T2/n] = log. (T2/g) = g where n = innumerable number, T = Total no. of Jivas, g = no. of wrong faithed beings Many other formulae have been given under the category of abstraction. Three types of series [square, cubic, cubed-cubic] have been mentioned along with the method of duplication. Description of Series (Sequences) The term 'sequence or series' means application of fundamental operations to an ordered set of many numbers. There are fourteen kinds of series-some arithmetical and some geometrical. They are described fully in a later text of Trilokasara Dhavala does not describe them, but has utilized many of them in its calculation. (Especially while illustrating the calculations related with abstractions, Vol. 3, page 52, 55, 61, 63). Their use indicates that Virasena was familiar with the arithmetical and geometrical progressions. Some of them are given below: (1) Dyadic square sequence: 22,222,223... (2) Dyadic cubic series: 2320,23.21 23.23... The general formula for summation of AP is: Sum = S = (n/2) (2a + n-1) c where n = total no. terms; a= is first term; c= common difference The general formula for summation of G.P.; S=((c" -1) a/c-1] where c is common ratio 33 When the series is complex, the equation for sum also becomes complex. Virasena has used geometric regression and progression processes in many places. Permutation and Combination Virasena does not have much material on this process. But he knew this process when he cited a verse regarding the total number of syllables, contained in vocable scriptures as 264 -1 equal to 1, 84, 46, 74, 40, 73, 70, 95, 51, 615. This is based on the fact that there are 34 vowels and 30 constants from which total number of syllables could be computed33. Silanka has given a formula for number of permutations of n thing taken all at a time : \n/n=n-1

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Mathematical Expositions of Virasena in Dhavala Commentary : (211). Smith has pointed out that many algebraic processes were developed in India much earlier and they influenced even Europe. Concept of Relative Numeration (Alpa-bahutva) The Jaina texts mention the relative numeration related with investigation doors and spiritual stages. We find the preliminary form of this process in Prajnapana etc. TP and Dhavala have also described them in a little different way. Umasvati made this as one of the disquisition doors. In comparison to other texts, Virasena has given sixteen sets of relative numeration given below in Table 3. Their speciality is that they do not contain measurable or countable numbers in general. They have mostly innumerables. Their practical numeration is, thus, not possible. Even the term a little more or less' is also related with immeasurable numbers. It is clear from Table 3 that the past time is sufficiently larger that the present time (1 Samaya) and the future.is endless and even many times infinite with respect to the past. From the Table, it seems that the relative numeration forms a category of super worldly measure. Conclusion The above brief description indicates that Virasena has not only utilized the contemporary mathematical processes, but he has also made Table 3. Sixteen Classes of Relative Numeration (Vol. 3, p. 30) 1. Present time Least . 2. Non-liberatable Infinite times, 3. Liberation time Infinite times 4. Liberated Numerable times beings Non-liberatable Innumerable 6. Past time a little more than beings times Liberatable Infinite times 8. Liberatable a little more than wrong faithed beings General wrong a little more 10. Worldly being a little more than faithed than 8 Total living A little more 12. Mattergy infinite times 11 being than 10 13 Future time infinite times 14 Total time a little more than 13 15 Non-occupied Infinite times16 Total space a little more than universe 14 15 many new points and processes during his days. It could be evident that a substantial amount of studies on Jaina mathematics have led to 9 12

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(212) : Nandanavana modify many of the views of Smith on the subject. It is clear from comparative studies that Dhavala has specific position especially in the field of large numbers, super worldly numbers, infinite numbers and processes like S-S, Salaka-operation and others. Many of these processes seem to have gone historical, but they indicate the ingenuity of Jaina monk scholars. Though many studies have been done in this regard, however, they are partial and not complete. A complete study of Dhavala mathematics is desirable in terms of modern terminology so that its contribution could be properly evaluated in the History of Mathematics. References 1. Svami, Sudharma; Sthananga, Jain Vishva Bharati, Ladnun, 1976, p. 926. 2. Aryaraksita; Anuyogadvara-satra, JVB, Ladnun, 1996. 3. Acarya, Puspadanta & Bhutabali; Satkhandagama, JSS, Sholapur, 1973. 4. Acarya, Gunadhara; Kasayapahuda, S. S. Vishvavidyalaya, Varanasi-3, 1989. 5. Singh, A. N.; Mathematics of Dhavala in Vol. 4 of Dhavala, 1973 (Many references). Shastri, N.C.; Mahavira aura Unaki Acarya Parampara, Dig. Jaina Vidvat Parishad, Sagar, 1979, p. 321. 7. Jochi, Shigeru; Proceedings IV ISHME, 1999, p. 139. 8. Acarya, Jinasena; Harivamsa-purana, Bharatiya Jnanapith, Delhi, 2000, p. 17. 9. See Ref. 1, p. 855. 10. Svami, Sudharma; Jnatadharmakatha, APS, Beawar, 1981, p. 232. 11. Svami, Samantabhadra; Ratnakaranda-sravakacara, Potdar, Trust, Tikamgarh, 1995, p. 45. 12. See Ref. 5. 13. Jajn, L.C.; Basic Mathematics, Prakrit Bharati, Jaipur, 1982, p. 6. -- 14. Akalanka, Bhatta; Rajavartika, BJ, 1953, p. 205-8. 15. See Ref. 7, p. 141. 16. See Ref. 7, p. 36. 17. See Ref. 13, p. 304, 314. 18. Jain, L.C.; Tao of Jaina Science, Arihant Publications, Delhi-6, 1992, p.7. 19. Svami, Satyaprakash; Arya Samaja, RK Sansthan, Allahabad, 1981, p. 232. 20. Virasena Acarya, Dhavala III p. 32. 21. See Ref. 2, p. 304. 22. (a) Shastri, N.C., Bharatiya Sanskrti Ke Vikasa Men Jainadharma Ka Yogadana, Dig. Jaina Vidvat Parishad, Sagar, 1983, p. 356-57. (b) Dhavala, Vol. IX, p. 276. Tikamgar

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Mathematical Expositions of Virasena in Dhavala Commentary : (213) 23. Jain, N. L.; Scientific Contents in Prakata Canons, PVRI, Varanasi-5, 1996, p. 288-89. 24. Muni, Mahendra; Visva Prahelika, Javeri Prakashan, Mumbai, 1969, p. 271. 25. Jinendra Varni; Jainendra-siddhanta-kosa -2, Bharatiya Jnanapith, Delhi, 1971, p. 214. 26. Nemicandra, Cakravarti; Trilokasara, Shantivira Sansthan, Mahavirji 1979, p. 24. 27. See Ref. 24, p. 248-250. 28. See Ref. 23, p. 259-65. 29. See Ref. 13, p. 30. 30. See Ref. 13, p. 13. 31. See Ref. 23 P. 245-95. 32. Takao, Hayashi; Jinamasjari, 14.2.1996, p. 53-75. 33. Jain, L.C.; On the Jaina School of Mathematics, C.L. Smriti Granth, Calcutta, 1967, p. 265-292. 34. See Ref. 26, p. 49. 35. Agrawal, M.B.L.; in K.C. Shastri Fel. Vol. Rewa, 1980, p. 402-10. 36. Smith, D. E.; History of Mathematics, Guin & Co., Boston, 1951. Abbreviations ADS KP SK Anuyogadvara-sutra Kasayapahuda Sackhandagama Thananga

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MEDICAL SCIENCES IN JAINA CANONS 1 Religion is a way of life involving a code of conduct leading to the best of physical and spiritual happiness of individual and society. It leads to increase in pleasure and reduce the pains. Sthananga mentions ten types of pleasures involving attainments and controls. They include health and longevity at the top. These are experienced by reducing ten types of pains due to food, shelter, clothes and diseases of physical, mental, natural, supernatural and accidental nature. It seems the Jaina preceptors did have the idea of proper health as the basis of attaining the four objectives (religion, riches, desires and salvation) in the world. They had in mind that sound mind develops only in sound body. That is why, all the monks were formerly required to learn the science of vital airs or living and attainment of healthy and lustrous body was taken as one of their characteristics. Chapter- 15 The Jainas have developed a science of life or Pranavaya (Pranayu) with the description of qua-trained eightfold system. This formed the earliest canon on medical science adopted by Jainas. Though this is not extant now, its contents have been described in other canons. This now forms only one section (12th) of pre-canonical texts under 12th primary canon-the Drstivada or canon of apologies and worldly-com-super-worldly learnings, though this canon was limited to the monks only wherein they were not required to practice it publicly to free them from attendant botheration. The times changed and this science became the science for general people and earned the name of skilled learning. That is why; the ash-thread-therapists (bhutakarma), physicians and physiotherapists (specializing in nerves and vital airs) have been included in nine types of skilled persons 4. It

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Medical Sciences in Jaina Canons : (215) is mentioned that the kings had always physicians with them in peace and war. A large number of physicians, surgeons and veterinarians are mentioned in different canonical stories. It is also noteworthy to learn that the traditional 72 learnings for men and 64 skills for women include many medical skills and practices 5. The basic importance of this skill can also be inferred from the fact that the religious principles of gem-trio of the Jainas have been also associated with pacification or purification of three defects of the body- right faith pacifying the bile defect, right knowledge pacifying the air (rhenium) defect and the right conduct pacifying the phlegmic defects. It is due to this attitude that a large number of practices have been included in different vows and penances in religious scriptures for spiritual development. The term 'Vaidya' or 'Vaidyaka' denoting a physician or science of physicians indicates that this branch of learning was taken to be allskill branch where Vedic (spiritual) and physical ailments were taken into account. This also suggests the paramount importance of the Pranavaya skill. Though formerly a normal scripture, this has been classified as a demerited, worldly or black scripture by spiritualists per chance later because it leads to longevity in the world 3. The designation requires reconsideration. 9 The term 'Pranavaya' means the science of life and longevity. It is not known whether the scholars defining about the contents of this science were familiar with the details of eight-fold indigenous system (as it includes demonology and toxicology), but it seems that they had an idea of a different eight-fold Ayurvedic system, which requires a probe. That is why; Akalanka" had defined it as a treatise of eightfold Ayurvedic system together with demonology, toxicology and yogic system. A later commentator, Virasena seems to have improved this definition in Jaya-dhavala stating that it deals with different vital airs, strengths and physiological functions 10. The traditional Jaina canons also support this definition. This will involve anatomy and physiology also. That is why, these topics are found scattered in Jaina canons life Bhagavati and others 11. Moreover, there were hospitals based on this system in towns like Rajagir built by rich persons and the state with necessary facilities for treating the patients. .

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(216) Nandanavana There are some specific points regarding this system, which give strong Jinistic impressions on it. Jainism is based on gross and fine non-violence. Any process or practice involving violence is, therefore, practically disregarded by canonical Jaina physicians. It is because of this principle that the dead body dissection has been termed as demerited act. This resulted in poor knowledge in anatomical and surgical fields without any development. This principle has led to use medicines of vegetable and mineral origin only. The treatment of some diseases and wounds in canons testify this fact. The development of medication by different forms of flowers and their extracts is another example Even in ninth century, Ugraditya wrote his Pranavaya treatise on this basis alone. However, when large number of metals (i.e., mercury) and minerals were known, a system of mastered and synthetic medicines was developed. All chemical practices were also developed. Later authoritativeness in the system led to conservative attitude, which marred the progress of this indigenous system. It is pleasing to note that 20th century has made it little progressive under competitive compulsions. 14 15 Origin of Pranavaya System It is observed that almost all prominent Indian systems presume their origin through their supreme lords or their incarnations. Ayurvedic system originated from Dhanvantarian incarnation in Vaisnava system, from Nakulisa- an incarnation in Saiva system and from medical preceptor Buddha in Buddhist system. Similarly, Pranavaya may be assumed to have been originated from the first Jina-Rsabhadeva of the present Jaina era, which has been passed on to us through the last Jinas- Parsvanatha and Mahavira and their disciples. Nisithacurni, however, mentions Dhanvantari to be the originator. This seems to be a non-traditional view and suggests interpolation. The memorial loss of original canonical instructions of medical science of the Jainas has caused unprecedented disadvantage to this system historically. However, a good number of informative facts and figures are found scattered in almost all canons on the basis of which a study could be coordinated to learn about the state of medical sciences in the canonical period. It may be added that the terms - Pranavaya or Pranayu should be taken as equivalent to the term

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Medical Sciences in Jaina Canons: (217) Ayurveda which has the same object and methodology, though it is a matter of research which system preceded the other. But as things stand, the Jainas used their term until eighth century A.D. and later began using latter term. Thus, currently one may take these terms as synonymous. Kalyanakaraka a treatise of 8-9ch century mentions names of large number of predecessors authoring Pranavaya books whose works are unfortunately not available today". These would have been highly valuable to study the gradual development of medical concepts and practices during different periods. Shah and Bhatnagar" have mentioned about more than 100 books with their authors during later period between 1200-1950 A.D. to show that the indigenous science of medicines has always been a lively learning among the Jainas. However, the description here will cover a limited period of canons and their commentaries. Units under Medical Establishment: Per chance, Sthanarga" is the first book mentioning four basic units of ancient medical system. They are- (i) the physician, (ii) patients, (iii) nurses and the (iv) medicines (the term used for this is Ausadha which previously meant herbal and plant-based medicines. Later, minerals and prepared medicines have also been included in this term). Besides preparations, administration of medicines to patients is also included here. A fifth unit of community and preventive medicine was added to these four suggesting public health consciousness of Jaina scholars more than two thousand years ago". Ugraditya also confirms these basic units and defines them. They are also the basic units of medical establishment today. This suggests the continuity of structural and external similarly of medical learning during the past and present. . (i) Physician: The word should be taken as to mean the indigenous medical specialist and practitioner of ancient times. There is a large amount of ignorance about the quality and quantity of physicians of that period. This does not seem justified. They became masters of their trade by learning under suitable monks in seminaries and monasteries associated with the Jainas besides their hereditary education. The teacher-monks were called Kalacaryas or skill

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(218) : Nandanavana preceptors. The medical scientists of that time were practically creative and theoretically intelligent. They cultivated these qualities, as there were no detractions during their learnings in their places like today. The most recent trend in education is also moving in the socalled backward direction in this regard. The physicians of those days worked privately and as civil servants also. They treated the public, individual and even none or both. They were highly proficient in the eight-fold system of medicine current those days". (ii) Patients: Though the canons do not contain description about the patients in general; however, Ugraditya tells us that the patients should have confidence and faith in the physician approved by the state. The physicians, on the other hand, should first examine the patient by methods of (i) seeing (ii) questioning, (iii) touching and (iv) diagnosing about their nature of disease and then treat them accordingly". The Ayurvedic system mentions eight points of patient's examination, i.e., sight, touch, facial nature, voice, tongue, faeces, urine and nature of pulse and its rate etc. It has to be investigated whether pulse examination got current in Ugraditya's time, as he has not mentioned this important aspect of patient's examination. (iii) Nurses: Nursing is as necessary for patients as the doctor. Ugraditya points out that the nurses must be strong willed to serve others. She should be smiling, skilful, kind and patient to the patients and must be able to bear the inconveniences from both sides. However, it is not mentioned whether they should be male or females only. It seems both sexes could have occupation of nurses. (iv) Medicines: It has been said that the canonical age medicines were normally non-violent, herbal, vegetable, mineral, their decoctions, extracts and mixtures. A good medicine is defined as that which is prepared by genuine methods and is disease-curing in small amounts. A nurse must be well-versed in preparing and administration of medicines. Of course, besides medicines, nature cure and demonic cure methods are also included in medicines of canonical times. Topics under Medical Learning Many canons have indicated the following eight subjects to be taught for physicians during their training with some variance in their Sanskrta names and their order:

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Medical Sciences in Jaina Canons : (219) (i) Paediatrics (Kaumarabhitya, Balaraksa) (ii) Surgery and Midwifery (Salya) (iii) Ear, Nose, Throat and Eye treatment (salakya) (iv) Internal and External Medicines (Kaya-cikitsa) (v) Toxicology (Agada or Jangala) (vi) Demonology and Ash-thread Therapy (Bhutavidya, Bhutikarma) (vii) Geriatrics or Longevity (Rasayana) (viii) Aphrodisiacology or Rejuvenation (Vajikarana, Ksara tantra) These topics seem to be quite few and their scopes should also be quite incomplete with respect to twentieth century development of appliances of mechanical, electrical, electronical and penetrating rays nature besides more accurate knowledge about the internal and external systems and their mechanisms in the body. Still, they could not be discarded off hand as they contain the seeds for all later developments. Moreover, the general Indian villager is still being cured by this system in majority. Though anatomy and physiology do not find mention here, but they seem to be included in surgery and other related branches. Diseases and Their Causes The disease, in general, is a disturbance in human physical and/or psychological system. This may be natural or accidental, temporary, chronic or fatal. It always causes pain and undesirability. The external causes of pain are nine as per Sthananga : Overeating, improper posture or food, oversleeping, over-walking, constipation, urinalobstruction, over-sex and adverse food. These causes result in four types of internal, external or humoural change named as disturbances in (i) rhenium (air), (ii) bile substances, (iii) phlegmic substances and (iv) in the mixture of these three. This canonical statement differs from three defect-based Ayurvedic systems. The medical diseases are, therefore, classified on the basis of these causes. B. A." and Ugraditya also support this three-principle system in contrast to the canonical one, which seems to be more accurate. However, Ugraditya has classified the diseases under 'two common-sense heads: (i) significant numbering eight and (ii) non-significant including

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(220) : Nandanavana demonology and toxicology numbering forty-five, representing the acuteness of the diseases. Religiously, he also points out that the primary cause of disease is former karmic accumulation. Others have pointed out the possession by demons in addition. The current allopathic system does not classify diseases on this basis. It is based on various systems working in the body like nervous, bone and joints, endocrine, excretory, digestive, respiratory, cardiovascular system and genetic, infectious and psychological disorders 20. This suggests that the current medical practice has gone on specificity rather than Ayurvedic generalism. Diseases Taught The canons mention large number of diseases as observed during those days and for which treatment was done. With the exception of Rayanasara (10 diseases) and Bhagavati (12 diseases), most other canons have 16 or more diseases. Some later texts have constancy in number with many names differing. Jivajivabhigama goes for 36 diseases. B.A. has an alarming number of 5,68,99,584 for disease mentioning that there are 96 diseases in the eyes alone. Moreover, Kundakunda has to say a little differently that 1.65cm. (1 Argula) of body may have 96 diseases 30. This gives, on calculation, the total internal and external length of the body as 9.78 kms and total volume of body as approximately one cubic meter if the body density is taken roughly to be one. This, if corrected for the size of the eye as 4.5 cms., still seems to be 3.62 km. equivalent - still an imaginary quantity, However, if we overlook this calculation of B.A., we find that the total number of diseases goes up to more than five-dozen as shown in Table 1. This suggests that the number of diseases have been gradually increasing in different canonical periods leading to the guess of their later and later compositions. The sub-classification of fever, different types of community diseases, inclusion of infections, measles, ringworm, heart pain and psychological diseases in 'later texts also suggest a gradual development towards finer approach in medical learning. This list also points out that nearly all types of general diseases were existing in canonical days as are existing today with the exception of assumed demonal diseases which seem to be

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Medical Sciences in Jaina Canons : (221) more psychological in current views. Currently, the number and complexity of diseases have gone enormous. Table 1: Names of Diseases in Jaina Canons. 1. Goitre (Gandamala) 2. Leprosy (Kustha, 18 types). Tuberculosis (Rajayaksma). 4. Epilepsy (Apasmara) 5. Blindness or 1-eyedness (Kannika). 6. Stiffness in parts (Stimitatva). 7. Lameness (Kunitva). 8. Hump-backedness (Kubjitva). 9. Fatness or Dropsy (Udari). 10: Dumbness (Mukata). 11. Swelling (Sotha). 12. Over-apatite (Bhasmaka). 13. Trembling (Kampana Vata). 14. Disablement (Prsta-sarpi). 15. Elephantitis (Slipada). 16. Diabetes (Madhumeha). 17. Infectious Contact Diseases (Sparsa 18. Fatal Diseases (Atanki Roga). Roga). 19. Asthma (Svasa). 20. Cough & Whooping Cough (Kasa). 21. Fever (Jvara). 22. Inflammatory Fever (Daha-jvara). 23. Intestinal/belly ache (Kuksisala). 24. Fistula (Bhagandara). 25. Piles (Arsa). 26. Paralysis (Dhanurgiaha). 27. Flatulence, gastric (Udara Vata). 28. Indigestion (Ajirna). 29. Headache, Head cholic (Mastaka 30. Eye-colic (Akci-vedana). Sula). 32. Apatite Loss (Aruci) 34. Genetic Disease (Kula-roga) 36. City Disease (Nagara-roga) 38. Nasal Disease (Nasika Vedana). 31. Itching and scabbies (Kandu) 33. Uterus Colic (Yoni Sula). 35. Community Disease (Grama-roga) 37. Commissionery Disease (Mandala Roga). 39. Dental Disease (Danta Vedana). 41. Measles. 43. Demonal (Skandagraha). 45. Demonal (Bhatagraha). 47. Demonal (Nagagraha). 49. Intermittent Fever (Ekanta jvara). 40. Nails Disease (Nakha Vedana). 42. Demonal Disease (Indragraha). 44. Demonal (Kumaragraha). 46. Demonal, Demigod (Yaksagraha) 48. Psychological/Emotional Disease (Udvega graha). 50. 2-day intermittent fever (Caturahnika jvara). 52. 4-day intermittent fever (Caturahnika jvara). 54. Ribs Pain (Parsva Sola). 56. Bilious Fever (Pitta Jvara). 58. Typhoid (Sannipata). 60. Rheumatism (Vataka) 62. Wormy Leprosy (Kemi Kustha) 51. 3-day intermittent fever (Tryahnika jvara). 53. Heart Pain (Hsdaya sala). 55. Ringworm (Dadru). 57. Dysentery (Atisara). 59. Nausea (Balguli). 61. Pimples (Viskumbha).

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(222) : Nandanavana Medical and Surgical Practices The Jaina Pranavaya system mentions various medical and surgical practices with not very much detail about them. However, the contemporary and later literature mentions quite a lot about them. The various types of medications have been classified by Ugraditya under four heads: (i) Causticisation (ii) Branding, (iii) Medicinal substances and (iv) Surgery The different practices could be classified under these heads. However, a better classification would be based on the nature of medication under current terms: (i) physical, (u) surgical, (iii) medicinal and (iv) psychological processes. They are described below. It must be noted that all the physical processes have some types of medical action on the diseased part. (i) Physical Methods 1. Rubbing with oil 2. Rubbing with powder 3. Oil drinks 4. Vomiting 5. Purging with drugs 6. Medicated bath 7. Syringing bladder 8. Oil enema 9. Bathing hair with oil 10. Nourishing with oils 11. Nourishing with cooked oils 12. Use of hairy/hairless leather. 13. Wrapping with fur or leather 14. Sweating 15. Massaging 16. Special anointing 17. Pressing/sneezing 18. Sun-bath 19. Water bath 20. Mud/earth poultice 21. Leeching 22. Administration of medicines (barks, rhizomes, bitter and juicy extracts). 23. Making herbal tablets 24. Preparing special medicines 25. Preparing mixtures of medicines 26. Medical fumitigation/incensing 27. Making decoctions and multiple 28. Causticisations digestions 29. Leaf and ground leaf poultice (u) Surgical 1. Opening veins or acupuncture 2. Cutting 3. Fine cutting 4. Thorn pricking 5. Branding 6. Post-surgery care 7. Scraping The number of these processes has increased from 4 in S.K. and 5 in Acararga to more than 30 in total. It is clear that there are about 29

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Medical Sciences in Jaina Canons : (223) medical practices and seven surgical ones. This suggests medical treatment to be more prevalent. Ugraditya mentions sixty such practices - a notable development over the canonical period. Most of these are used today with a little better fineness. Different Types of Medicines The medicines mentioned in the canons belong to the ten categories: (a) Different parts of medicinal plants. (b) Extracts or decoctions of plants, (c) Minerals and metal-formed (d) Dried plants or their parts, compounds, (e) Mixtures of varying number of (1) Medicinally smoking compounds constituents, of varied nature, (g) Spirituous decoctions and extracts. (h) Skins of animals (ram, hyena, tiger) with or without hairs (for flatulence, paralysis and leprosy), (i) Urines (for snake bites); rice (i) Specially prepared oils (for powder and honey (for fistula), massaging or anointing) The medicines are supposed to be effective only when given in proper quantity and for stipulated time. It seems that the last category and 'g' also, above contains small amounts of alcohols, but it is presumed to be harmful or un-usable in practice. Moreover, the canons do not make any reference to mercury except in Prajnapana and Jivajivabhigama ", which are taken as later compositions. This means that medical use of mercury is a post-canonical phenomenon. The canons mention evil spirits and demigods. It seems that demonology was one of the important learnings of those days. It is also a section of Ayurveda and Pranavaya. The demonical diseases are defined as those, which are incurable, by any type of medical treatment. They are supposed to be caused by eighteen different types of demigods." The irreligious, deceitful and lonely people do suffer from these diseases. These could be treated by re-directing and strengthening the inner energy by incantational, meditational and austere practices. Per chance, the general and mastered medicines are not effective in such cases. The medical practitioner of canonical age was, thus, required to be proficient in demonology also. Currently these are treated as psychological depressions and meditation etc. are taken as means to improve them. The village-India still believes in these diseases.

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(224) : Nandanavana Anatomical Descriptions Acaranga3 gives names of 32 parts of human body and nine forms of excretions in comparison to twenty in case of Dhanna monk34. There are no details about them, however, as to their structure and shapes etc. But canons like B.A., T.V. give us some anatomical details of human body as shown in Table 2 and 3. It contains some internal details too. It is said that in many cases, women have lesser number of parts. The comparative tables suggest that there is a good amount of similarity between Pranavaya system and Ayurveda. But the details of Pranavaya are more varied and quantitative. One can discern differences in number and weight in most cases between the old and current medical systems. However, it is surprising that data either lack or are not easily available in current system in many cases, reported in canons. Here, the weight calculations have been given on the basis of35 1 Pala = 4 Tolas = 46 gms. 16 Palas = 64 Tolas Anjali = 4 Palas = 16 Tolas = 184 gms. 1 Prastha = 4 Anjali 800 gms.~0.80 Kg. The author hopes that scholars will be encouraged to express the qualitative contents in current units of length (cms.) and weight (gms.) This will make better comparative evolution. No. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. m 12. 13. 33 Bones Joints Tendons Nerves/Veins Muscles Arteries Large Veins Fleshal Sinews (Mamsa-rajju) Skin Table 2: Anatomical Parts in Human Body: Numerical Data Name AY 300/360 206 210 900 700 500 24 16 Defsdddddecation Points Vital Spots (Marmasthala) Humors Anuses - TV 300 300 900 700 500 107 9 (men) 11(women) BA KK 300 300 300 300 900 700 500 - 16 2 77 107 ~ 3 a 9 900 700 500 24 16 2 77 107 39 4 7 ' 107 39 Med.Sc. 519 5

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Medical Sciences in Jaina Canons ; (225) nimivioso 24 14. Liver Parts 15. Nails/Fingers 20 20 20 20 16. Teeth 32 32 32 32 17. Airs Table 3: Quantitative Details about Anatomical Statements** No. Name TV BA AY Medical Sc. Large 16 16 1.5 m (length) Intestines Liver 1.2-1.8 g Spleen 150-200 g Brain 184 g 184 g 1400 g Semen 184 g 5 ml. (app.) Blood 1.70 kg 1.70 kg 4-5 liters. Faeces 1.7-3.4 kg. 200 g Urine 0.80 kg 1.5 kg Eyeballs 90 g Ribs 18 11. Heart 1.15 kg 0.2-0.35 kg Tongue 205 g, 12 cms 13. Soft hairs 350 lacs 80 lacs Fat 552 g Bile liquids 552 g 16. Cough 552 g 17. Stomach 450 cms 18. Bone marrow 205 g ** BA and KK details differ in ratio of 3: 1. Physiology Physiologically, the eatables have been classified by their rhenium, bilious and phlegmic nature. Their digestions produced different effects in the system in terms of their exothermic, endothermic or mixed type of biochemical actions in the stomach. It is said that the food when chewed and mixed with saliva gets mixed up with bile in stomach and gets bitter. On further digestion, this produces primary fluids in the body, which are converted into seven substances like chyle, blood, flesh, fat, bones, marrow, and semen in order. These fluids are also utilized by the embryo for its nourishing at different stages. There is good description about foods and nutrition in different canons, which has been detailed, in the relevant chapter to which the reader is referred

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(226) : Nandanavana Obstetrics and Gynaecology: Procreation and Pregnancy Current obstetrics and gynaecology deals with diseases related with females specially and their procreative systems. Nature has provided the method of procreation to continue the species and the world. This branch is included in salya system of Pranavaya. It is said in canons that the 5-sensed mammals generally procreate sexually in contrast to the deficient-sensed ones. There are therefore, little details about the procreation of these beings. However, sufficient details are available for procreation of mammals specially human beings. It is said that they are nucleated by mixing of semen and blood in the uterus where they grow by maternal intakes and are born with placenta in due course. Some striking statements are also there in this connection- many of which need current verification. They are given below: (a) An embryo can remain in the womb during a period varying between 48 minutes and 24 years.. (b) The semen in uterus remains active for a time varying between 48 minutes and 12 x 48 = 9.5 hours. The scientists would tell this time between 24-72 hours". (c) An embryo in the womb may be procreated by a minimum of one, two or three up to a maximum of 200-900 mammals. This statement seems to be based on '(b)'. This suggests coitus of 0.64 minutes per mammals. (d) A female can be a progeny of 2-9 lacs procreations in one copulation. This is dependant on the number of sperms in male semen and efficiency of producing eggs by the females. This should be taken as a statement regarding potentiality rather than actuality. However, innumerable numbers of embryos are destroyed during collusive intercourse. . (e) Kundakunda says that there are innumerable micro-organisms in the vagina, breast, chest, navel and shoulder joints of women. Nothing has been said about males in this regard". (f) It is said that the (i) bones, (ii) bone marrow and (iii) nails, beard, soft and normal hairs of the embryo are formed with paternal contributions while (i) head, (ii) flesh and (iii) blood are contributed maternally. Rest of the parts of the embryo are formed from blood and

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Medical Sciences in Jaina Canons : (227) semen. These parts last unto the end of the physical body40. Different limbs are given in Table 2. The modern medical sciences talk about chromosomal contributions for embryo rather than limbal contributions. (g) The developing embryo lies on the back, sides or mango-like curved postures in the womb. His activities and emotions correspond with that of his mother. He comes out of womb with his legs or head. His nature depends on auspicity or otherwise of this accumulated Karmas also. While coming out of the womb, the child weeps creating pains to his mother41 (h) The embryo has only psychical senses, luminous and karmic body at first. It does have neither physical senses nor body in gross. Its first intake is the emulsion made up of mother's blood and father's semen. Later on, it intakes biochemical liquids, fluids or elixir produced from digestions process of mother's intake. This intake from all sides is later gradually transformed into various organs. Due to this, the developing embryo does not have different types of excretions. Still later, it takes the elixir produced from mother's intake through a sprouted tissue 42. (i) Different narratives in the canons indicate that the foetus is effected by physical and mental environmental and thoughts of the mother. Her psychology affects the nature of the would-be child13. Modern scientists have confirmed this canonical opinion through experimental techniques. Moreover, the nature and composition of semen and ovarious egg also affect the developmental characteristics of the foetus. The equation of completions with chromosomes does not seem proper, as while one is said to be a form of energy, the other is a series of chemically complex compounds. The science, of dreaming and prognosticism has also been related to pregnancy. It results as narrated in narratives of Kalpasutra, Bhagavati and Antakrta. (j) There is mention of longings of pregnant women in the third or fourth month of gestations. These involve peculiar desires like artificial clouds, demon worship, eating of ones own husband's flesh etc. It is said that if longings are not satisfied, it effects the proper physical and mental formation of the foetus44.

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(228) : Nandanavana (k) Jnatadharmakatha and other canons mention about the proper foods and drinks to be intaken by pregnant ladies. They should be nourishing and according to seasons avoiding extremes of tastes and constituents injurious to health. It is stated that mother's food also affects the foetus336 Besides these statements, the canons like B.A. and T.V. describe about the process of development of embryo during pregnancy. Table 4 gives a comparative statement about it in canonical, Ayurvedic and modern science. It suggests that the old descriptions are somewhat different and comparatively elementary with respect to medical sciences. Though the first month development seems to be similar, but later development differs to a large extent. Sex determination of the foetus is a third month phenomena now. The height and weight measurements of embryo and foetus vary between 10* cm. to about 50 cms and 104 g to about 3.0 kg. While canons describe a foetus having only flesh and limbs in 2-3 months, medical science finds even heart, brain and sex signs during this period. Pregnancy longing is said to occur in varying (34 or 4") months. The canonical conceivability age is also a matter of dispute for the westerners. The present Ayurvedic system is utilizing some of these facts into their new forms. Canons and old literature should, therefore, be taken as historical records of the existing knowledge and growth of knowledge should be taken as an established fact. The statement of authentication of canonical descriptions should, hence, be taken not in literal sense but in the sense of reverence to the venerable. (I) The position and shape of uterus canonically described externally is nearly as per current ideas as shown earlier. (m) Sthanarga" and other canons have described the conditions under which there could be conception or no conception with or without copulation. Similarly, methods of annihilation or translocation of embryo/foetus have also been described. Table 4 : Development of Embryo and Foetus in Different Systems No. T.V. B.A/K.K. Ay. Medical Sciences 1. Conceivability 55 years, F . Age 75 years, M First Week Multicellular .

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Medical Sciences in Jaina Canons: (229) Second Week Third Week Fourth Week Monula Blastula Shaped fleshly mass First 10 days Second 10 Multicellular Monula days Third 10 days . Blackened mass Compaction of mass 9. First Month 35 gm Multicellular Monula 10. Second Month Squared solid fleshy mass Fleshy bubble Fleshy, solidifying blastula, muscles 11. Third Month Solidification Longing (JDK) 5 limbs distinct, sublimbs indistinct Multicellular Monula, blastula by cell division 0.85 g Shaping like human, heart, brain, sex-signs, indistinct heart 3.75 cms. Muscles, Nerves, Bones, Fingers, Longing, 14g, 9 cms 5 limbs, sublimbs, distinct sex longing, 16.5 cm, 100 g Limbs, Sublimbs, hairs, movements, excretion, 300 g, 25.5 cms. Full development, skin, hairs, 32 cms, 650 gms, fat. 12. Fourth Month Fleshy shape Longing (VS) Swelling in body Developed limbs, sublimbs, head, heart, longing Brain, mind active 13. Fifth Month Limbs form Limbs, Sub- limbs grow 14. Sixth Month Bile and Blood Limbs/Sub- limbs grow Intelligence Jain Education international

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1 (230) : Nandanavana 15. Seventh Month 16. 17. 18. 19. 20. Eighth Month Ninth Month Tenth Month Total delivery time Conceivability Number of lives in womb Nerves, Arteries Skin, Nails, Hairs Completeness Movements of foetus 277.5 days Maximum 9.5 hrs after coitus 2-9 lacs Nourishment, Delivery All limbs/ Sub-limbs grow Movement/ Vitality Nourishment, Delivery Increase in size, action, breathing, 38 cms, 1 kg. Growth, 43 cms, 1.8 kg. Critical growth, delivery, 46 cms, 2.5 kg. 240-280 days The conception could occur naturally by copulation or introduction of male semen into uterus by different methods mentioned in Sthanamga: 24-72 hours after coitus (i) The ejaculated male ground laid semen may be attracted towards the vagina of a female when she has her hidden vagina open over it. (ii) The introduction of semen particles in vagina through wearing the semen laid clothes of men. (iii) The introduction of semen particles in vagina because of strong desire for issues. (iv) The introduction of semen particles in vagina while bathing in river, ponds or public places. (v) The introduction of semen particles by others into the vagina of women. Out of these five methods, only the fifth has been gaining ground on scientific lines. This, however, has become a reality, sometimes even in the absence of women vagina. The ancient niyoga method could be exemplified by this process. Artificial insemination of animals is a common practice to improve the breed. Test tube babies of today are another example where the embryo is developed by external combination and, then, its introduction into the uterus of original or different female to avoid conception and birth pangs. Laboratory genetics is also a recent pointer. The Ayurvedic system

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Medical Sciences in Jaina Canons : (231) 46 mentions pregnancy through women copulation or by dreaming during menses alone. The canons do not seem to give confirmed examples of such uncopulated births except in the case of mother of Kesi Kumara in the second category*. All the first four categories are just accidental and not normal. Their mention gives us idea of keen thinking and observation power of our seers. The canons, however, mention the transfer of foetus of Mahavira through the miracle of a demigod from one uterus to another per chance a third method of pregnancy, Moreover, this is a case of transfer of foetus rather than conception. The mention of non-sexual method of human conception seems to be the influence of Hindu mythology where many such cases are described. However, there are no such cases through human skill in canons. There is only one canon, which mentions that there may not be any .conception even when there is sexual copulation. Fifteen conditions have been described which are self-explanatory in this regardTM. Women may not conceive when (i) She may not be properly young. (ii) She may have gone aged. (iii) She may be barren. (iv) She may be having disease. (v) She may be bereaved. (vi) She may be always in menses. (vii) She may be always without (viii) She may not conceive due to menses. weakness in uterus. (ix) She may have approached (x) She may have un-natural sex or menopause. over sex. (xi) She may have under copulation. (xii) She may have destruction of semen sperms. (xiii) She may have weakness in bilious (xiv) She may have demigod effect. blood. (xv) She may have absence of Karmic accumulation useful for reproduction Most of these causes are still assumed as possible reasons for nonconception. However, the structural deficiency and quantitative compositional issues are also, now, involved in the process. It seems strange that while on the one hand, pregnancy is described as a fortunate blessedness of a female life, there have always been some physical, mental or circumstantial compulsions when this was taken to be undesirable. As a result, methods of

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(232) : Nandanavana abortion or miscarriage have also been in vogue. The canons describe four methods: (i) Cutting the foetus to pieces. (ii) Dissolution of the embryo. (iii). Foeticide. (iv) Abortion. 50 Various oily, alkaline, bitter and astringent medicines and drinks were used for the purpose besides manual and surgical steps. The abortion was a socially condemnable practice in early days. However, time has changed and the last quarter of twentieth century has a message of encouraging abortion for family planning and unrestricted physical enjoyment. This point may be taken against religion but that is the issue with which twentieth century is completing itself. Geriatrics and Aphrodisiacology These branches of medical sciences were very popular in canonical days. This could be judged by the ancient tonic named 'Cyavana-prasa' made by the Rsi for vigorous youthfulness. In fact, everybody wishes to live longer and enjoy maximum in the world. Like \many allopathic tonics of today, there were many Ayurvedic tonics in the past to keep men away from diseases. Canons mention about multi-component extracts obtained by multiple decoctions and formulations, which were utilized for the two purposes. Later, many synthetic compounds and their mixtures were developed and mastered under this branch. Kalyanakaraka gives many such prescriptions in this direction. Current medical science has recently started these branches to improve the internal anatomy of ageing and rejuvenation. Man, now, can hope to be better long-lived than before. Toxicology This branch deals with three types of poisons or toxic substances of botanical, zoological and synthetic origin. Sthananga mentions that poison may be effective due to (i) biting as by serpents, rats, insects and other animals (ii) eating a poisonous material and (iii) sight and touch. It affects flesh, bone-marrow and blood too. It seems that serpents, .scorpions etc. were very common in canonical age of village culture. That is why, a good amount of description about them and treatment of their bites is found in canons. Urine drinking, earth poultice, blood extracting, sucking and branding the bitten points and drinking gold water were the normal treatments'. Use of concentrating amulet and

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Medical Sciences in Jaina Canons : (233) occult arts were also in vogue. These were practiced even in eighth century. Ugraditya had added much more to this branch. Now-a-days, different chemical compounds of toxic nature have been prepared. Insecticides, pesticides, wormicides and the like are also toxic to human beings though not to such an extent as to small creatures. They do not find mention in canons. Besides, many more poisonous creatures have been observed and their toxicity points and components together with a variety of medication have been added. Surgery The diseases under surgery are mostly accidental. Examples of abscess, cuts, wounds, goitre, fistula, piles and internal thorns are found in different canons. They were treated through various surgical practices and medications as mentioned earlier. The medical practitioner was supposed to carry all his practicing equipments with him all the times. One could form an idea about the progress of surgery when one listens to bye-pass, heart and other transplantation surgeries of today. They were not known or per chance not necessary in canonical ages. Death and After Medication is meant to delay the death as much as one can. The livingness is defined as an activity or energy due to (i-v) five senses, (vi-viii) speech, mind and body, (ix) respiration and (x) life-span. These are known as 'Pranas' or vitalities. The living one is 'Prani' because of them 54. Death denotes loss of Prana or devitalisation at the destruction of specific life-span karma. This karma refers to either this birth or the other births with same form and destinity. The medical sciences refer to the current birth alone. The death is as natural phenomena as the birth. These two are the banks of the ocean of world. The birth process has been described quite in detail. No such details are available for death process. However, there is mention of causes and classification of death in canons. People enjoy birth,, but feel fear for and sorry at death. The religion teaches us to welcome death like birth with proper preparedness. Causes of Death Many canons refer to causes of death--some in detail and some in brief. Sthananga says there are seven causes of death. Kundakunda

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(234) : Nandanavana and Sivarya have 14-16 causes. They seem to be mostly extension and elaboration of Sthanarga. However, death by rope trap, cutting tongue, demigodal inflictions or immoral acts indicates these practices in those times. These causes are shown in Table 5. It is surprising why Sivarya does not mention fear and sorrow as the causes of death. They are psychological causes. The difference in Kundakunda and Sivarya lists requires further studies. These causes lead to shortening or cutting the life-span. Table 5: Causes of Death in Different Canons". Sthananga Kundakunda sivarya 1 Fear, sorrow etc. 1. Fear 2. Sorrow 2. Instrumental 3. Weapons 1. Weapons 4. Fire or overheat 2. Fire/overheat 5. Over cold 3. Over cold 6. Blood flow 4. Smoke 5. Taking out tongue 6. Rope trap 3. Over-eating 7. Over-eating or no- 7. Over-eating/ no eating. eating 8. Unnatural foods 9. Thirst 4. Severe pains Severe pains 5. External causes 9. Drowning in water 10. Drowning in water 10. Fall from mounts 11. Fall from mounts 11. Fall from tree 12. Fall from tree 6. Touch 12. Poisons, snakebites 13. Poisons etc. etc. 7. Respiratory 13. Respiratory 14. Respiratory obstructions obstructions obstructions 14. Demigodal 15. Over meditation 16. Immoral acts These causes do not include death by trance or voluntary ritual. As these also do not include accidents due to many transport mediums, it seems certain that the modern transport mediums were absent during canonical days. But these could be included in death by external causes. Failure of body parts like heart, kidney etc., is also not here which is very prevalent now a days. Here weapons may include bombs also.

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Medical Sciences in Jaina Canons : (235) Kinds of Death Basically, death has two varieties- (i) natural, timely or normal and (ii) unnatural, untimely or accidental. It is very difficult to define natural death except that it occurs when the life-span karma for the current birth is destroyed. There are very few varieties of living beings, which might have natural death. Most have other form of death due to causes described above. The canons, however, indicate two types of death- (i) death of a fool, ignorant and (ii) death of a prudent. They have many classes under each head in canons as shown in Table 6. They may vary from five to seventeen with different names, order and sometimes meanings. It is seen that Bhagavati classification is a mixed one having many causes in addition to types. The other classifications give either qualification or condition of the dying person. It is said that death of a prudent is better than that of the fool. The BA has classified prudent in four varieties and the fools in five classes. Alternatively, BA has five types of deaths, which seems simplification of seventeen types. Table 6. Kinds of Death in Canons Bhagavati 56 Samavao (i) Death of Fools 1. By starvation By starvation By starvation 2. By over-sense 2. By over-sense submission 2. By over-sense submission submission 3. By inner thorns 3. By inner thorns 3. By inner thorns 4. By condemning same birth 4. Condemning same birth 4. Condemning birth 5. Due to hanging 5. Due to hanging 5. Due to hanging 6. Due to piercing by wild 6. Due to piercing by wild 6. Due to piercing animals animals by wild animals 7. Due to fall from mountains 8. Due to fall from tree 9. Due to drowning in water10. Due to entering in fire 11. Due to taking poisons 12. Due to hurt by weapons 7. Extreme death 7. Extreme death 8. Limiting death 8. Limiting death 9. Wavelike death 9. Wavelike death 10. Beginning-end death B.A.58

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(236) : Nandanavana 10. Death of a fool 11. Death of a fool (ii) Death of Prudent 13. Unreserved renunciated death by lying steadfast like a tree 12. Death of Prudent 13. As under col. 1 11. Death of a prudent 12. Unserved renunciated death by lying steadfast like a tree 13. As in column 1 14. As in column 1 14. By rejecting gradual food intake 15. As in column 2 16. As in column 2 14. Self-served renunciated death 15. Death of prudent-cum fool 16. Non-omniscient death 17. Omniscient death 17. As in column 2 Whatever may be the cause or type of death, the canons suggest a devotional, religious and pious mind at the time of death for better rebirth. The canons do not mention any method by which life span could be increased except that religious and merited activities could mutate things for the better. Dhavala says that a person could destinate himself either at the last one-third of current life span or in the last 48 minutes of his current life . The medical science is groping deep into the science of ageing and trying to increase the lifespan as much as possible. Keeping at lower temperature", under eating by 10%deg, reducing neurological defects, supplementation of essential chemicals and bio-chemicals, implantation and transplantation of body parts and creating psychologically satisfying conditions and purer environment are some of the methods used today". This has resulted in increasing the average life span of Indians from 27 to 57 yrs. after independence. The deterministic karmic theory of the Jainas has taken a dynamic form in physical sense even in twentieth century. The medical science is moving the way to attain immortality in this visible world because it has learnt about the immortality of primary basic cell of life. The After Life The Jaina canons point out the existence of four destinities for the living beings--- human, sub-human, infernal and celestial. It is presumed that every living being is reborn in any one of these after his

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Medical Sciences in Jaina Canons : (237) death in current life. The omniscient and liberated ones are exceptions. They do not have rebirth. When one dies, the inner of the living associated with caloric and karmic bodies moves up for one, two, three or four instants of time in straight or curved line and assumes his destined place for the next birth, of course leaving his gross body what we call as dead 9. Most of the Indian philosophies believe in rebirth. However, para-psychologists are not unanimous about it. They feel it a question of faith rather than actuality. However, the concept of rebirth has proved to be one of the important psychological tools for men to satisfy their optimism about the better future. Conclusion The above description shows that there are large numbers of contents on different aspects of contemporary medical science- called Pranavaya or Ayurveda. It suggests that theoretically, they have every point of current medical learning. However, looking to the contents, the quality may not be very perfect. It has more visual, empirical and external nature. It does not contain internal structure, mechanism and components responsible for curing or deficiency diseases. Also, the contents do not have sufficient accuracy in quantitative aspects. However, all the above contents reflect the varied interests of Jaina scholarly seers and the state of medical learning of their age. By comparative studies of canonical and current knowledge, one could guess the advance made by men in this branch of learning during the intervening generations, References 1. Yuvacarya Mahaprajna (ed.); Schanarga, Jaina Vishva Bharati, Ladnun, 1976, p. 850, pp. 920-921. Kundakunda; Astapahuta, Digambara Jaina Sansthana, Mahavirji, 1967, p. 216. 3. (a) R. P. Bhatnagar; Jaina Ayurveda Ka Itihasa, Surya Prakashan, Udaipur, 1984, p.10. (b) Bhatta, Akalanka; Tattvartha-vartika, BJ. 1953, p. 4. Yuvacarya Mahaprajna (ed.); Sthananga, p.855. Ibid, p.855. 6. Yuvacarya, Mahaprajna; Avacetana Mana Se Samparka, J.V.B., Ladnun, 1984, p.83. 7. Ugraditya; Kalyanakaraka (Intro), Sakharama Granthamala, Sholapur, 1940.

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(238) : Nandanavana 8. Yuvacarya, Mahaprajna (ed.); Sthananga, p.855. 9. Bhatta Akalarka; Rajavartika -1, p.77. 10. Virasena; Jaya-dhavala -1, Jaina Sangh, Mathura, 1978, p.133. 11. (a) Sivarya ; Bhagavati Aradhana- 1,J.S.S. Sangh, Sholapur, 1978, p.543. (b) Taridulaveyaliya, Hitakarini Sanstha, Bikaner, 1949, pp.50-70. (c) Ugraditya; Kalyanakaraka, pp.30-32, p.527, p.561, p.573. 12. Madhukara Muni (ed.); Jnatadharmakatha, A.P.S., Beawar, 1981, p.344. 13. Madhukara Muni (ed.); Vipaka-sutra, A.P.S., Beawar, 1982, p. 83. 14. Ugraditya; Kalyanakaraka (Intro.), p. 38. 15. Ibid, p.6. 16. R.P. Bhatnagar ; Jaina Ayurveda ka Itihasa,p.26. 17. Ugraditya; Kalyanakaraka (Intro) 18. Ambalal P. Shah; Jaina-Sahitya-ka-vrhat-itihasa, P.V.R.I., Varanasi, 1969,p.226. 19. See ref. 16. p. 38, 181 20. Yuvacarya Mahaprajna (ed.); Sthanarga, p. 850,pp.920-921. 21. Jivajivabhigama-1, Jaina Shastroddhara Samiti, Rajkot, 1973, p.669. 22. Yuvacarya Mahaprajna (ed.); Sthananga, p.799. 23. Ugraditya; Kalyanakaraka (Intro.) 24. Yuvacarya, Mahaprajna (ed.); Sthananga, p.799. 25. Ibid, p. 850, pp. 920-921. 26. Ibid, pp. 441-442. 27. Sivarya ; Bhagavati Aradhana, p.554. 28. S. Davidson & J. Mcleod; The Principles and Practice of Medicine, E.L.B.S., Edinburgh, 1972. 29. Sivarya ; Bhagavati Aradhana, p.553. 30. Kundakunda; Astapahuda, p.39. 31. (a) Syama Arya ; Prajnapana- 1, Edited Madhukara Muni, A.P.S. Beawar, 1983,p.39. (b) Jivajivabhigama-1, Jaina Shastroddhara Samiti, Rajakot, 1973,p.39. 32. Ugraditya; Kalyanakaraka (Intro.). 33. Madhukara Muni (ed.); Acaranga-1, J.V.B. Ladnun, 1980,p.12. 34. Anuttaroupapatika Sutra; J.V.B., 1982, PP. 30-37. 35. Yuvacarya, Mahaprajna (ed.); Aupapatika Sutra, pp. 134-135. 36. Bhagavati Sutra-1; Jaina Bhavan, Calcutta, 1973, p. 106, 37. Ibid, p.112, p. 186. 38. Ibid, p. 112, p.186. 39. Kundakunda; Astapahuda, p.112. 40. Bhagavati Sutra-1, Jaina Bhavan, 1973, pp, 108-109. 41. Ibid, p. 106, p. 112,p. 186 etc. 42 (a) Ibid, p. 106, p.112, p. 186. (b) Tandulaveyaliya, Hitakarini Sanstha, Bikaner, 1949, pp. 50-70. 43. Madhukara, Muni (ed.); Vipaka-sutra, A.P. S., Beawar, 1981, pp. 21-22 44. Madhukara, Muni (ed.); Jnatadharmakatha, p.43. 45. Yuvacarya, Mahaprajna (ed.); Sthananga, pp. 576, p.578, p. 628, p.679, p. 734.

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Medical Sciences in Jaina Canons : (239) 46. Maharsi Susruta Susruta Samhita2, M. Laxman Das, Lahore, 1940, p. 47. Yuvacarya Mahaprajna (ed.); Sthanarga, pp. 576-578, p. 628, p.679, p.734. 48. (a) Madhukara Muni (ed.); Acaranga-2, Beawar, 1980, p.366. (b) Acarya Bhadrabahu; Kalpasutra, Edited by Devendra Muni Shastri, Shri Amara Jaina Agama Shodha Sansthan, 1968, pp. 56-74. 49. Yuvacarya Mahaprajna (ed.); Sthananga, pp. 576-578, p. 679, p.734. 50. A.S. Gopani & V.J. Chokasi (ed.); Niryavaliao, Gurjar Grantha Ratna Karyalaya, Ahmedabad, 1934, p.20. 51. Ugraditya; Kalyanakaraka, pp. 496-520. 52. Yuvacarya Mahaprajna (ed.); Sthananga, pp. 576-578, p. 679, p.734. 53. Ugraditya; Kalyanakaraka, pp. 91-96. 54. Bhagavati-sutra-1, Jaina Bhavan, Calcutta, 1973, p.149. 55. (a) Yuvacarya Mahaprajna (ed.); Sthanarga, pp. 576-578, p. 679, p. 734. (b) Kundakunda; Astapahuda, p, 244. (c) Sivarya ; Bhagavati Aradhana, p. 49, p. 54. 56. Bhagavati-sutra-1, Jaina Bhavan, Calcutta, 1973, pp. 163-164. 57. Yuvacarya, Mahaprajna (ed.); Samavao, Jaina Vishva Bharati, Ladnun, 1984, p. 99. 58. Sivarya; Bhagavati Aradhana, p. 49, p. 54. 59. Jinendra Varni ; Jainendra-siddhanta-kosa, p. 260. 60. Kempeffert Waldemar ; Science: Today and Tomorrow, Dennis Dobson, London, 1947, p. 181. 61. Jone E. Brody; New York Times, C-1, Section, April 17, 1990. 62. Proceedings on 'International Conference on Gerontology, Delhi, Dec. 1988. 63. Umasvami; Tattvartha-sutra, Varni Jaina Granthamala, Kashi, 1949, p. 106.

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Chapter - 16 PEACE THROUGH MEDITATION: MEDICAL ASPECTS Meditation has an important place in most of the religious systems of the world. The Jaina system is no exception. It is one of the important technique through which one acquires not only visible physical effect but also the improvement in spiritual status leading to the ultimate goal in the achieving the salvation from the woes of this weary world. The meditationists propound that it leads to equilibrated and pacified mental state in the current stressful and aggressive world. Let us see how this could be explained. The word 'Dhyana' (meditation) is derived from the root 'dhyai having the meaning of flow, movement, stationing and monochannelisation of mental propensities. It increases the intensity of flow of oxygen in the body leading to improve the mental states. In general, meditation has been defined in different terms over the periods.' (a) In canonical period, the concentration of physical, mental and spiritual propensities was called meditation. (b) In post-Kundakunda period, it was taken as the concentration of mind only. (c) In post-7-8h century period, it was again defined on a widened scale as an effort to stabilize and control the propensities of body, mind, and brain. This is the definition accepted today the world over. Though it is not detailed in earlier texts, but the mention of processes of relaxation, reflection, introspective reflection, different postures indicate its pre-valence in those periods. It is said to improve physical, mental, and spiritual energy and life-style. One gets relief from stresses and lead to pacified life.

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Peace through Meditation: Medical Aspects : (241) Peace through Meditation The above description indicates that meditation shows down the harmful effects and catalyses beneficial effects. This leads to internal peace. It is very difficult to define 'peace'. The lexicographers have given two dozen meanings include the following: (i) Satisfaction (ii) Happiness (iii) Subsidence (iv) Minimization of evil activities (v) Conflict resolution (vi) Relaxation (vii) Adaptability (viii) Dispassionation etc. All these meanings are related with gradual purification of mind and body leading to a specific state. Formerly, the term was limited to the individual but now it has a universalised objective of eliminating violence of any type. Mahaprajna has stated many factors for violence or undesirable propensities like (1) fear (2) opposition (3) greed (4) anger (5) ego (6) cruelty (7) intolerance (8) absolutistic (9) individualistic (10) wavering mind (11) reactionary form of the world (12) acquisitiveness (13) poverty and richness (14) stressful life and the like. The propensity of violence is integrally proportional to all these factors. The practice of meditation leads to a better direction in all these directions. Prof. Flying has stated that all the meditational systems lead to develop better personalities. She has observed that: (1) Propensity of violence oc T.V. serials and media programs (2) Emotions like Anxiety, anger, negation oc pofition meditation (3) Stress of y(let - 80.- mentality ) Many researches have verified these conclusions. Scientific Studies on Aggression and Violence The propensity of violence is dependent on over physical nature, emotions and cognitive factors. It results from imbalance in our physical and spiritual systems'. The cosmic energy has also become a factor in this process. This propensity has short and long factors with respect to time. The psychologists and medical scientists have studied the process of aggression and violence. Dr. Loaber of U.S.A. has defined

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(242) Nandanavana aggression as a behaviour causing or threatening harm to others (according to Jainism, to self also). Its intensity can be verified by hormonal changes in blood sample while the intent may not be observable. It has also been found that the boys are more violent and negative than girls. Moreover, the aggressive tendency is an agerelated phenomena where its stability goes with the age, and Early aggression in adulthood --- 0.63 - 0.79 Later aggression in life The scientists have pointed out that aggressive tendency has temperamental, emotional and cognitive aspects. However, the cognitive factors are more specific. There are many cumulative short and long term factors like poor parenting, bad habits and now even T.V. - also to promote this tendency. In physiological terms, it is pointed out that: (1) Physiological change oc Mental state (2) Plasmic testosterone secretion or level and androgenic activity of violence (3) XYY has higher aggressive activity (4) Cortisol Cortisone system excites brain activity or violence and alters EEG. (5) Nicotine or smoking helps secretion of violence - including hormones (Adrenaline and nor-adrenaline). (6) Hypothalamic region of brain is responsible for emotions and behaviour. It promotes release of pituitary hormones specially melatonin as per Dr. Dore". (7) Anger or aggression is due to the following factors: (a) Deprivation of cerebral cortex (b) Liberation of epinephrine (c) Removal of basal ganglion. (d) Thalamic lesions in hypothalamus (e) Stimulation of right amygdale (8) Nor - adrenaline promotes fear and emotionalism (9) Changes in hormonal balance affect the brain function and mental life. (10) Active free radicals are produced in excess.

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Peace through Meditation: Medical Aspects : (243) (11) The deficiency of sugars, vitamins (B-group), excess of proteins and acidic elements promote violence. The aggressive tendency or violence can be reduced by (i) Proper amount of cortisol secretion (ii) Lesser or larger amount of free oxygen - radical (iii) Slower metabolic activity. (iv) Controlled testosterone or androgenic secretion. (v) Anti-androgenic treatment. (vi) Increasing dead space in body to slow down metabolic activity. (vii) Internal control. (viii) Cognitive factors and regulatory ability. (ix) External sanctions (Social, religious or parental etc.). Scientific Studies on Meditation and its Effects The literature mentions about one hundred and twelve types of meditation systems throughout the world'. Based on the basic Patanjali system, they are serving the main objects of meditation in their own way involving different degrees. Though formerly, it was proclaimed for inner or spiritual development, but now, it has threedimensional objectives - physical, mental and spiritual - all related with each other. All these objectives are universal. The effects may be in succession, simultaneous or specific depending upon the stage of meditation. Many institutions throughout the world like Lonavala, Munger, Georgia, USA etc., are working on the mechanism of various meditation effects and they are doing work to eradicate many misconceptions and elaborate many effects. The scientific studies during 1960-75 led to believe its effect on holistic change in personality and better future. Meditation has now two forms: (i) Concentration of mind or thought in definite (mostly subtle) direction and, (ii) Concentrated perception on subtle psychic centers. The later process has been called as Preksa meditation (Introspective meditation) developed in early seventies of this century. It has been impressed that this system is better in totality and leads to overall improvement of the individual. It represents the present rather

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(244) : Nandanavana than the past or future. If one could improve one's present, it will automatically have better future. Effect of Meditation on Body Any meditation system effects first our body through relaxation and respiratory controls to lead to (i) natural sleep (ii) reduction in metabolic processes (iii) reduction in normal oxygen consumption and blood lactate (iv) increase in Galvanic skin resistance (GSR) (v) increase in blood flow rate (vi) effect the efficiency of lungs and heart due to purificatory process, (vii) increase in dead space (viii) reduction of the intensity of many dreadful diseases like BP, heart system, cancer, allergy etc. (ix) more excretion of useless materials in the body (x) reduction of respiration rate by about 50% and (xi) improvement in motor activity. It is due to all these effects that meditation and yoga is gradually getting an important place in medical treatments and education. These effects gradually improve mental and spiritual status. Besides the above, the following effects have also been mentioned: (i) Utilisation of more than 10% of the brain capacity. (ii) Activation of pituitary glands. (iii) Increase in intensity towards achieving goals through yogic sleep etc. and, (iv) Increment in internal energy and better changes in aura of the body. Effect of Meditation on Mind It has been experimentally observed that meditation effects the (i) increase in stress-resisting capacity of mind (ii) co-ordination of body and mind function and (iii) change in attitudes of aggression, anger etc. leading to pacifist mind (iv) change in the wave-patterns of brain and the like. Due to unidirectional concentration, it increases the internal energy and reduces its dissipation. We are interested here in these changes so that the human kinds may have the universal kingdom of peace rather than wars. It is said that meditation leads to permanent modification in attitudes, personality and behaviours, in comparison to the current medical treatments or surgical operations. That is why, one wishes meditation to be practiced from the beginning of his life. It has been observed that the attitude of (i) school children (for better memory and IQ), (ii) jail criminals (for better life),

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Peace through Meditation: Medical Aspects : (245) (iii) stressful managers, persons and ever police men (for improved working capacity) and (iv) patients of different types (for reducing the intensity of disease and improving the internal resisting capacity to feel and become normal) have shown positive changes due to daily meditation even for a short period. The ancient literature on meditation gives the process and its effects only. It does not describe the scientific mechanism through which these effects result. Anatomy and physiology and other branches of medical science including neuroscience are helping us to understand this mechanism- though not fully yet. This requires the knowledge about the body and mind involving their inner functioning. We are interested more in mind and mental functions, which could lead to plan things for overall peace-living society of the future. Our body has two main systems nervous and endocrine glandular which are important for our understanding the meditational effects. They produce thoughts and emotions. The digestive system should also be added here because it is our quality and quantity of food, which on metabolisation yields materials and other components for proper working of nervous and glandular system. It must be understood that the internal functioning of our system is highly democratic and mostly automatic. However, the equilibrated normal system gets unbalanced due to unbalanced or excess food intake for environment, which may lead to non-production of secretion in proper amounts and proper electric voltage across the cell membranes. Meditation leads to equilibrate these unbalanced internal situations. The mind is the cradle for our urges, emotions and passions and also of our wisdom. The meditation leads to the purity of mental states involving our well-being and peacefulness. When we achieve this, mental purification will automatically result. The mind functions through neuro-endocrine system whose products not only participate in bodily function, but they influence our mental state and behaviour also. This system is the seat of our instincts, impulses, anger and aggression etc. In fact, the mind, body and emotions are a unitary system affecting each other mutually! The two hemispheres of brain are joined by corpus colossom. Their cells are joined through serotonin, which move at the rate of 120

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(246) : Nandanavana meters per second to transmit cognitive and motor information. These are connected with spinal chord. Their activity is dependant upon foods, environment, emotions and hormonal secretions. Most of these depend upon chemicals and chemical reactions involving respiratory oxygen. There are large number of endocrine glands, which have specific secretion of hormones activating different functions involving impulses and emotions. They are mostly autonomous. It is these glands, which are important for mental activities. It has been observed that the proper quantities of their secretions are required for normal healthy and peaceful life on HPA-axis. Behaviour Modifiers The medical scientists have found that there are four types of chemical systems, which may be called behaviour modifiers: (1) Nor-epinephrine system: Producing hormones from adrenal glands. It is produced from food containing the amino acid of tyrosine. It accelerates anger, fight or flight etc. (2) Serotonin system: It affects sleep, pain, depression etc. It is produced from foods containing the amino acid of tryptophan. It accelerates anger, fight or flight etc. (3) Dopamine system: It exerts inhibitory effects. It is produced from foods containing gama-aminobutryrie acid (GABA). (4) Acetylcholine system: It is epinephrine, formed in adrenal medullar extracts. It has excitory effects. However, they may be inhibited by many inhibitors. It is observed that pituitary and adrenal glands and, therefore, their secretions are very important in originating and controlling also, the mental states. Hence, if one could get their secretions under proper quality and quantity, we may have better peaceful state of mind. It is seen that it is the two amino acids of protein's - tyrosine and tryptophan that yield useful secretions for effecting mental states. If we intake proteinus foods which contain these amino acids in proper proportion, it could serve our purpose. Also daily minimum quantity of these amino acids required has been given in FAO Bulletin as below: (1) Tryptophan 180 mg for 60 kg man (2) Tyrosine 260 mg for 60 kg man

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Peace through Meditation: Medical Aspects : (247) It will be about 25% less for women. On this basis, the food intake must contain wheat, peas, milk, cheese, soybean, and almonds etc. for the supply of requisite amounts of the above proportions. It is said that the meditator automatically becomes a vegetarian. Besides the proper food intake as above, the practice of meditation and Yoga also result in internal chemical transformations to produce the requisite amounts of secretions for purifying the mental states. These practices change the body chemistry and lead to chemical transformations through atomic oxygen and increased internal energy. This means that necessary secretions are produced due to meditation also while synthesizing the proper impulse - producing hormones and effecting the appropriate changes in the nature of brain waves. Also, the increased internal energy contents catalyse this process. Thus, the proper secretion of serotonin, norepinephrine and their utilization in controlling instincts and impulses of anger and fight makes the meditator as an altogether a changed personality. When these meditation effects are considered with respect to the scientific facts shown in the first part of this paper, we may state that (A) Meditation leads to physical and psychological effects. (1) The physiological effects are (i) Owing to the reduced oxygen consumption, there is slowing down of the hypothalamic activities leading to reduced metabolic rate and increase in dead space due to which: (a) Proper amount of cortisol secretion takes place (b) There is regulation of the destruction of free oxygen - radical leading to increase in the disease - resisting power and longevity. (c) The testosterone and androgen secretions are controlled reducing the aggressive tendency. Besides these specifics, S. Krisna" has indicated the following total physiological cycle involving general effects of meditation: (i) Negative thoughts - (ii) Brain - (iii) hypothalamus - (iv) nervous system - (v) adrenal (vi) hormones - (vii) (glucose, heartbeat, water, anti-immunity chemical) - (viii) excess pepsin -

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(248) * Nandanavana (ix) psychological ageing + (x) meditation effect on stage vi, vii, viii and ix. (2) The psychological effects are as below: (a) There is increase in the internal energy due to mono channelisation of mind. This leads to internal control and occurrence of required physiological reactions resulting in the effect in (1) above. (b) The mono-channelisation improves the cognitive factors and intensity of the knowledge of the inner and outer world. (c) The mono-channelisation of mind 'leads to improve the regulating factors for various secretions. (d) The meditating persons are also in a position to take care of external sanctions to improve the quality of life. (e) The persons undertaking regular meditation have a tendency to reduce the Social Readjustment Rating Scale (SRRS) and Life Change Unit Scale (LCUS) which indicate the stress - reduction and improved state of pacified mind developed by Holmes and Raheja in 1967 and 1979. (f) Due to increase in internal energy on account of non dissipation of energy, the meditator also acquires many supernatural powers, which have been utilized through touch, voice, sight and mental resolution for the benefit of the people and described by Patanjali in his book. (g) It controls the hyper activity of hypo-thalamic-pituitary, adrenal axis (HPA). However; food and meditation are individual points, but they will yield better society if adopted and practiced by all individuals. Proper promotional efforts must be undertaken so that all people even in high places and positions are also involved actively in the process. This will lead to a better and peaceful world of twenty-first century. We require saints like Hemacandra and Hiravijaya who could impress the 0.0001% people to mend their minds meditationally. It is only about 3% people who are responsible for the world of fights and aggressions. Let us hope the rest 97% peace-lovers will prevail upon them to make the world peaceful through introspective meditational practices.

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Peace through Meditation: Medical Aspects : (249) References 1. Jain, N.L.; Pt. JML Shastri Fel. Vol., Rewa, 1989 p. 3.116. 2. Osho, Rajneesh; Rajneesh Dhyana Yoga, Rajneeshdham, Pune, 1987. 3. Gharote, M.L.; See ref. 1, p. 3.183. 4. Apte, V.S.; Sarisksta-English Dictionary, MLBD, Delhi-7, 2000, p. 547-48. 5. Mahaprajna, Acarya; Proceedings IV ICPNA, Jaipur, 1999, p. 38. 6. Fling, Sheela; ibid, p. 247. Mahaprajna, Acarya; Non-violence and its Many Facets, Anuvibha, Rajsamand, 1988, p. 11-18. 8. Kumar, A.; See ref. 1 p. 129. 9. Michelson, J.; Biochemistry, Fredrick Co., San Francisco, 1988 p. 489. 10. FAO Bulletin, 16, 1957. 11. Dore, Gita; Personal communication. 12. S. Krishna; Times of India 17th June 2003.

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Chapter - 17 RIGHTFUL EXPOSITION OF JAINISM IN THE WEST I have utilised the occasion of presentation of my paper on the Concept of Zero in Jaina texts' at the IV International Conference of Mathematics, Maebashi, Japan to visit U.S. and Canada. Many learned Jaina saints, Bhattarakas and scholars have been going to the west for many years promoting Jainism as a world religion through their lectures and practices. Many impressive narratives on their activities are published in Jaina papers here and abroad. My interest lay in learning the effect of these tours on western non-Jaina and scholarly world. Accordingly, I visited the religious studies departments of many universities, their libraries and public libraries. I also met many faculty members of these departments. I learnt that there are numerous religious studies department in universities abroad and also there are large numbers of students in them. Despite this, there was hardly any knowledge about Jainism and its literature among them. There was virtually no Jaina literature (except in Austin. Tx.). However, there are courses on World's Religions and we could find many textbooks on this subject written by competent teacher scholars. The students got the knowledge of Jainism through these books only. I read about 25 of these books written between 1889 and 1999 (two of them are published in India). They describe Jainism in four to twenty-four pages including some pictures of architectural importance. I was surprised to read their contents about Jainism in them. I could feel that there are many wrong conceptions about it among most of the scholars and, therefore, students also. If such descriptions are read, the new generation will have negative opinion. (This does not mean that all the books have similar descriptions. This paper was published in 'Arhat Vacana, Indore, 2000.

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Rightful Exposition of Jainism in the West : (251) Some books have good analytical descriptions like the OUP books of 1996 and 1997). The reason for this could be that our literature has neither reached the author nor the publishers. Also, whatever has reached them; it is either indirect or traditional which have led them to present it the way they have done it. Of course, this indicates the lopsided studies of these scholars. I do not know whether any attempt has been made to remove these types of conceptions. How, otherwise. same would have been expressed even in the books of 1999. I also felt from all this that the western world remains immune to these yearly lectures and expositions by about two-dozen saints and scholarly people. The appreciation of a system by others has a better promotional effect rather than self-praise. Many books like "Seven Systems in Indian Philosophy" (Trigunayat) and "The World Religions Reader" (Rutledge) do not contain even any description about Jainism. Of course, Sikhism and its literature finds place everywhere. Many authors still state Jainism and Buddhism as reformatory forms of Hinduism and they describe them in a single chapter. Even many Indian scholars in religious studies departments do not agree to Jainism as in an independent religion. The resident Indian Jainas also do not seem to attempt to remove these incorrect concepts in their books. This is the case even with the books, "Jainism in North America" (1996) and "Conquerors of the World" (1998). A similar situation was pointed out by S. K. Jain in U.K and Europe while he was a visiting fellow there in 1992. Dr. Johrapurkar and Jain also felt the same way much earlier with some suggestions. As a result, there is need for purposeful exposition of Jainism on global basis. Accordingly, we require to collect books - text books, general books and reference books published during, say, half the century in different important languages and serialize the lopsided or incorrect views in them and try to prepare a multi-faceted book refuting them logically and send it to the authors and publishers so that they may modify their views in the next edition of their books. I shall describe here only some points for proper refutations. Concepts about Jainism in many Books of World Religions in the West: The various concepts described in these books may be classified under many categories.

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(252) : Nandanavana A. General Conceptions about Jainism: 1. Barring few books, most books still point out Jainism (and Buddhism too) as a reformed form of Hinduism. They have been developed as a revolt against Vedic tradition. Jainism is a minority section of Hinduism. (Thrower, Hopfe, Munroe, Kaufman etc.). 2. Jaina Sect is a strange one and it is understood difficultly. 3. Jainism does not seem to be as attractive as Buddhism because the Jaina texts are tasteless and difficult. They are not understood by all. 4. According to Toynbee, Jainism is highly self-centered. The self-centeredness is an intellectual and moral error. It creates egoism. That is why; it could not undergo expansion. 5. According to Basham and Schweitzer, Jainism is basically selfish and negative. Its concepts of Arhat and Tirthankara are based on selfishness. They are not all-welfarist as the concept of Bodhisattva. (Despite this, Thrower agrees that the negative tendency has two positive effects: (1) Satisfaction of curiosity about the knowledge of the fine entities and (2) Knowledge of external and internal world. These are also important achievements.] 6. The Jaina thoughts and practices are extremist. The concepts of theism, devotionalism, austerities and non-violence are forms of extremism. In fact, the western world feels strange to think atheistic system as a form of religion. It questions about this point. This type of system is the most difficult path for the progress of life and beliefs. 7. Prof. Munroe opines that the western religious systems are more organized than the Eastern ones. 8. Prof. Hutchinson opines that the Jaina tenets are unworldly. This is not a religion for the world. However, it requires thinking why it is a living religion even today. The hedonist west gets a shock by Jaina tenets. 9. Some authors have assumed it to be the religion of salvation and austerities. The naked sainthood is essential for infinite bliss. B. Origin of Jainism and Biography of Mahavira. Many books published up to 1995 have stated Mahavira as the founder of Jainism. Some authors, however, refer to the tradition of ford makers. Some books have stated Mahavira as the historical founder of Jainism and they keep silence on its earlier history. Some

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Rightful Exposition of Jainism in the West : (253) authors have stated that Mahavira gave Jainism a more positive form (celibacy, penitential retreat etc.) than Parsvanatha and he was renovator, modifier and time-tuner of Parsvan system. Despite the opinion of Dr. Zimmer that Jainism existed (though under different name of Nirgrantha in pre-Aryan time of 1700-2700 BC), these authors seem to be lop-sided. Almost all the books have biography of Mahavira based on Kalpasutra (foetus transference, marriage, one daughter, divine cloth at initiation etc.). Some authors agree to some miracles in his life. However, his biography is not as marvellous as Christ, Mohammad and Buddha. That is why; most western scholars state his biography as unattractive, formal, less reliable and legendary. On the one hand, these authors agree Mahavira to be a staunch austerite, adventurous, deep philosopher and capable organizer (of four-fold order), on the other, they state him a sage engaged in extremely tormenting and inconscientious harsh austere life. Though Jainism is said to be naturalistic, the descriptions of his foetus transference etc. are stated to be supra-natural. They seem to be more legendary. His period of 540-468 BC is said to be better historical than 599-527 B.C. On this basis, he is given contemporariness with Buddha, Confucius, Lao Tse and Zermia etc. Similarly, he had seven other contemporary heretic scholars. Many books have a number of mistakes about his life (1) his place of birth (Patna), (2) Age of initiation (28), (3) acceptance of only peacock-feather broom (Pichi) and (4) 70 years of fourth spoke remaining after Mahavira's salvation etc. Almost all the authors have stated the harshness of austerities as sermonised by Mahavira. These are extremes. However, his philosophic concepts are fundamental and adventurous. He was a wrestler of spiritualism and escapist from the physical world. His sermons were generally meant for the minority of followers (monks). C. Jaina Tenets: (1) Ethics And Practices The Jaina Society may be classified in two categories - (1) Majority (laymen) and (2) minority (monks). The monk practices are generally taken as model. In contrast, the conduct of laymen is practical. Currently, a third category intermediate between the two has

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(254) Nandanavana also come to exist. Its conduct is nearly monk-like (but it has some freedoms like going abroad etc.). All the laymen have six daily duties. They worship deities prominently. This creates a positive mental state. Fynes, Hopfe and others have described it on the basis of Svetambara system and no Digambara process has been mentioned despite Jaini's book (1979). Most of the western scholars presume Jaina tenets as tenets of austerity and salvation. Many authors up to 1995 have postulated them to be following detachmental path where the life and the world are negated and there is an idea of escape from both the corners. It is pessimistic towards life and the world and discourages every type of activities. Its ethics and practices are based on this concept. The Jainas are like Quakers - worshippers of peace and satisfaction. But their five principles of non-violence, non-false-speaking, non-stealing, non-sex and non-attachmental possession are indicative of the tendency of life negation. Prof. Hopfe states that the laity generally observes the first three as far as possible but there is laxity in observing the last two. However, the monks and nuns do observe them fully. Secondly, all these five concepts have no boundary. They apply to all the living creatures. Prof. Schweitzer has said that these concepts are not the basic concepts of the Jainas. They are originated from their detachmental ideology, which promotes in-activity in life. The Jainas talk about compassion etc. so that they may become detached from the world. What is the purpose there for others for them? They accept the passionate in activity and negate the sympathetic assistance for others. It is due to this that the Jaina ethics/practices promote individualism and egoism (Acharya Rajneesh had also similar thoughts). According to Basham also, the Jaina ethics and practices are basically negative and selfish. They are individualistic rather than socialistic. That is why; the life-style of a Jaina is controlled by harsh rules. This is the secret of the longevity. Despite this, the Jaina tenets do not offer permanent happiness without monkhood. This is in contrast with other religions. All the above five principles of the Jainas are the same for both -- the laity and monks. However, their total observation is there in the monkhood only. (Many scholars discussed the effect of the principles of non-violence in terms of the life-style of the Jainas in the form of

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Rightful Exposition of Jainism in the West: (255) vegetarianism, environmental preservation, and non-involvement in violence-involving professions. It has also influenced other systems too). Despite this, Prof. Noss opines that the Jaina ethics detaches us from evil actions and promotes the overall happiness. Not only this, the harsh austeritic life has also an indirect effect of moving towards welfare of all and the self. Despite the ethical code of the Jainas being individualistic, it accepts the self as the maker of own destiny, it is not, therefore, incarnationtist. Its torchbearers are not bestowers of fortunes. But their remembrance serves a source of direction and encouragement. That is why, the temples, worship and prayers have no value for the Jainas. Despite the fact that their fundamentals are easily comprehensible, their elaboration and philosophy is not simple to be easily understood. (2) Ontology (Metaphysics) The ontology of Jaina is dualist (living, non-living) and pluralist (six physical realities, nine spiritual categories, seven spiritual reals etc.). The scholars have opined it as a realist ontology. It has an object of acquiring salvation by breaking away the combination of the living and non-living (karmas). The relationship of these entities through karmas is very interesting. Their non-living world is atomistic. Generally, Jainism is not deterministic because of its realistic nature. However, it is naturalistic and a-theistic where there is no positivism. It seems that man was initially a-theist. That is why Carvakism is said to be the oldest (Thrower). The Jainas do not admit actorship of God, but they admit capacity of Godhood in every living being and, hence, they are polytheists. It is due to this that they could not be popular like the Carvakas. The Jainas are not purely devotionalists like the Muslims or Christians. They admit the triad of right knowledge, faith and conduct. It is because of this multi-dimensionism that they have been surviving since hoary past. The western world is not ready even to accept any atheist system as a religion. (It is not even prepared to accept the antitheist logic). The Jainas are Karmists and Aureologists. (this is the result of their psychological understanding). These principles are also infested with pessimism. But these are the specific principles of the Jainas,

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(256) : Nandanavana which serve as a spiritual glue for the living-non-living combination. Rice has opined that Jaina ontology is totally pessimistic. It starts from hylozoism and goes up to godhood for all. He admits the tetrad of love, compassion, happiness and peace of the Buddhists as positive (but does not even mention the tetrad of friendship, happiness, compassion and neutrality of the Jainas). They even call the positive principles of the Jainas as leftist. The concept of cyclically devolving and evolving world also makes man a bit under trouble. Their logistics and epistemology is fine but complex. Their theory of seven-fold predication also confuses the western mind. However, it is not consistent with determinism. (Mention of stand-pointism is rare). D. Jainism and Women There are three times as many nuns as male monks (Fynes). However, their level is taken as inferior to monks. In Svetambara tradition, women may have salvation, while in Dig. tradition, there is no salvation for them (However, it is the nuns who have preserved the traditional Jaina practices and rituals. E. Jaina Religion: Social Religion It is agreed that Mahavira was an excellent reformer and awakener of contemporary society. However, most authors do not seem to admit Jainism as a social religion because the general tendencies of society are heterodox with their principles. Moreover, the individualistic principles do not apply to society (like the macro world theories to micro-world). According to Schweitzer, there are no principles useful for society in Jainism. However, if there are any, they have come from Hindu Religion. F. Jains Literature Many authors have mentioned the Dig./Svet. literature. However, Basham has clearly mentioned it to be tasteless and scholarship showing G. Erroneous Statements . 1. Almost all authors admit origination of the two main schisms in the first century CE They also mention about them. The non-idolater Sthanakavasi sect is also sometimes mentioned. But Terapantha of

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Rightful Exposition of Jainism in the West : (257) Svetambara and Taranpantha of Digambaras generally do not find mention. 2. The Jainas are generally found in every part and state of India. However, most authors have pointed Digambaras to exist in south and the Svetambara in the north (It is probable that this concept of theirs might be with early historical perspectives, they have, generally, forgotten central, eastern and western India (Mumbai, Ahmedabad, Delhi, Jabalpur, Calcutta, Dimapur etc.). 3. The Svetambaras have been stated to be more liberal and popular (on the basis of some of their tenets) than the Digambaras (stated as conservative). 4. It is only women who undertake religious fasting. Also, it is only the males who participate in bidding. 5. Generally, there is no mention of holy places in terms of salvation and miraculous places. However, Pavapura, Sammed Sikhara (and Kailasa also) find rare mention. Of course, Mt. Abu and Satrunjaya (Sravanabelagola also) find mention due to their art/architectural values. 6. Dr. Kaufman has stated that the Jaina images are different from and unattractive than Buddha images. These do not express the compassion and softness on their faces. When they are adored and ornamented, they look fierce. 7. Almost all authors have expressed holy death process as 'selfstarvation'. 8. The Jainas have abandoned the theory of nakedness for salvation and many Digambaras have adopted clothes as monks. 9. The Jainas do not have harsh spiritual practices like the Hindus. However, the practices of hair plucking, harsh postures, meditation under heat, fastings (Mahavira had approx. 4000 fasting days out of 4380 days in 12 years) and the like are extremes and nonconscientious activities. Rev. Murray opines that alms-begging and tasteless foods are also such activities. Conclusion It will be clear from the above as to what type of lop-sided and denatured concepts about Jainism are there in the Western academic world even at the end of 20th century. About 70% basic tenets of Judaism and Christianity are negative in character, but they are not

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(258) : Nandanavana taken in that way. However, the Jaina tenets are called negative and secondary. Similarly, it is not proper to call Jainism as a religion of monks only on the basis of some earlier texts. Many of its texts contain laity practices for worldly welfare. The male and female laity is the important components of four-fold order of the Jainas and it is on them that the institution of monks and the order has become so much long-lived. The Jainas are also credited for their non-violent professions (like banking, textiles, transport, computers, jewellery etc.) and rigid spiritual practices. It is, therefore, necessary to prepare a book through the serious Jaina scholars to scholarly refute the above mentioned (and many others involving philosophical principles also) opinions. The institutions involved in promotion of Jainism abroad should come forward in this project. To prepare such a monograph, one will have to compile various points mentioned in western books published in the last fifty years (as suggested earlier) and analyse them to present the correct picture of Jainism. One will have to abandon the status quoits concepts and the elaborate the dynamism, positivity and enormous capacity of happiness promotion of Jainism. It is hoped that some National and International Jaina Institutions will come forward leading to the rightful exposition of Jainism on global arena. Some of the suggestions of S.K. Jain may also be taken care of by them. Bibliography 1. World's Religions; Ed. Stewart Sunders et. el., G.K. Hall & Co., Boston, MA 02412. 2. . Religion's Encyclopaedia-2, Sheff & Hazing, 1889. 3. Paths of Faith, John Hutchinson, McGraw Hill, 1969. 4. The Wonder that was India; A. L Basham, MLBD, 1960. 5. Man's Religions, John B. Noss. McMillan, London, 1970. History of Indian Philosophy, Frauwalner, MLBD, 1973. 7. Religions of Four Dimensions: Walter Kanfman, Visual Books, NY, 1974. 8. Ten Religions of the East, Edward Rice; Four Whites, NY, 1978. 9. Alternative Traditions. James Thrower, Martin Pub., Hague, 1980. 10. A Historian's Approach to Religions, A. Toynbee, OUP, 1956. 11. Great Religions of India; Br. Alexander Duff, 1980. 12. Fredman Handbook of World Religions, Fredman, 1982. 13. World Religions. Eastern Religions; Fact on File Inc., 1983. 14. Indian Thought and its Development, A. Schweitzer, Boston, 1957.

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Rightful Exposition of Jainism in the West : (259) 15. The Eliade Guide to World Religions; Harper Collins, NY, 1991. 16. World, Religions: Walter Mathews, St. Paul, 1991. 17. Religions of the World, Lewis M. Hopfe, Maxwell Merilla, McMillan, NY, 1994. 18. World Religions: Eastern Traditions; OUP, 1996. 19. Elements of World's Religions, Liz Flower, Element Book, Shaftesbury, U.K., 1997. 20. Oxford Dictionary of Religions, John Becher, OUP, 1997. 21. Illustrated Encyclopaedia of World Religions; Element Books, Shaftesbury, 1997. 22. A History of World's Religions: David S. Noss, Pretice Hall, N.J., 1999. 23. World Religions, J. Fowler, Sussex Ac. Press, Brighton, U.K. 24. The World Religions Reader, Rutludge, 1998. 25. Jainism in America; SAB Kumar, Mississauga, Canada, 1996. 26. Conquerors of the World: Jainism, Natubhai Shah, Sussex, UK, 1998. 27. Worlds Religions: An Introduction, Charles A. Munroe, Promethus, 1995. 28. Comparative Religions, R.S. Shrivastava, MM Lal, 1974. 29. Religions in Conflict, Anthony Capley, OUP, 1997. 30. Religions of India, A. Barth, 1881, S. Chand, 1969,. 31. Wisdom of India, Lui Yu Tang, Jaico, 1956/1966. 32. Religious Thought and Life in India. M. Williams, 1883, K.P. Bagchi, Calcutta, 1978. 33. Impact of Ancient Indian Thought, on Christianity, V.W. Deshpande, APH, Delhi, 1996. 34. Why I am not a Christian; B. Russell, Unwin Publishers, London, 1987. 35. Religion and Body, S. Coafpey, HDS, CUP, 1987. 36. Because it gives me Peace, M. Pearson, SUNY, NY, 1996. 37. Gods of Asia, T.S. Maxwell, OUP,1998 38. Fountainhead of Religions, Gangaprasad, Arya Sahitya Mancha, Ajmer, 1966. 39. Religious Knowledge, Paul F Schmidt, Free Press, 1961 40. The Faiths of India, J.B. Pratt, London, 1916 41. The World Religions, Pat Alexander, Lien Book, London, 1994. 42. The Great Religions, Richard Cavendish, London, 1980.

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JAINA SCHOLARSHIP: DECLINE OR GROWTH th A recent issue of 'Jaina Spirit' has published two articles of an Edinburgh Professor regarding "Self critical tradition of Jaina scriptures and Declining level of the current Jaina scholarship". These articles lead us to infer what the western scholarship thinks about us and what we should do to improve our image in the western academic world. The author has called the short and long commentaries of scriptures as self-critical rather than seriously analytical explanatories. This literature has been composed by the monk-scholars. According to him, the Jainas were aristocrats, kings and warriors up to 14" century and the monks composed the literature on monastic conduct or encouraging to move on this side. After this period, the Jainas became businessmen and direction of new literature changed towards the laity. However, this literature calls for idealized life and, therefore, totally impractical in many respects. This description seems to be based prominently on Svetambara literature. However, the statement of the author is not true, as Trilokaprajnapti has given the number of laymen and women in the period of each ford-builder in terms of lacs. It consisted of a very small number of aristocrats; about 99% belonged to different classes. How could the ford-builders leave them without proper direction? That is why; the primary text of "Upasakadasa' describes the laity conduct prominently. Other Svetambara primary texts also have described the practices and vows of the laity. Of course, it might be possible that there may not be independent texts on this subject. However, the Digambaras do have the texts on the conduct of the laity by Samantabhadra (2nd century A.D.). It has been translated in English as 'Manava Dharma'. Later many books on the conduct of the laity have been composed and their compendium is published from Jivaraj Granthamala, Sholapur. Chapter - 18

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Jaina Scholarship: Decline or Growth : (261) The author has stated that in the medieval age, Pt. Asadhara in 13" century and Pt. Banarasidasa and Pt. Todarmala in 15-16 century composed some literature. (Though Pt. Prabhacandra (later acarya) was also there in 11' century). While stating the name of Pt. Kailash Chandra Shastri, he has stated that the Pathasala trained Digambara Pandits have done creditable work in the last 100 year. However, it could not be credited by the west because it was in Hindi. Moreover, Digambara study has been woefully neglected in comparison to the Svetambaras. Nevertheless, the Digambara Pandits have shown a scholarship like the western scholarship without being influenced by the western opinions. They showed the critical and independent thinking. However, there are many questions (like the authorship of Tattvartha-sutra and Bhaktamara-stotra), which cannot be properly solved due to sectarianism. With this point in view, the westerners should study Jaina literature seriously as they also face the difficulty of language in many of which it is written. Nevertheless, the west agrees two authorities for the Jains: (1) Sacred canons and (2) Logic. Though the earlier should correspond with logic, but it is the supreme authority. The author has stated that it is very necessary to enrich intellectualism for maintaining prestige of the Jaina system. The current status of Jainism is based on ancient intellectual literature. He seems to admit that the current Jaina scholarship is not equivalent to earlier saints and as a result he has expressed his intense disappointment at the declining intellectual level of current Jaina scholarship. To improve this state of affairs, he has hoped and suggested to have a full-fledged center in London with independent financial status. While indicating this point, he has praised the scholarship of Muni Jambuvijayaji, Punyavijayaji, and Jinavijayaji along with Pt. Sukhlalji, Bechardasji and Malvaniaji. However, there is not a single name of any equivalent Digambara scholars. It shows the ignorance about Digambara Jainism in the west. However, the Digambaras did have president-award-winner Dr. Kothia, Pt. Phulchandji, Pt. Mahendra Kumarji, Dr. Hiralal Jain, Dr. A.N. Upadhye, Dr. Jyoti Prasadji Jain and Acarya Jnansagarji in the past and do have Acharya Vidyasagarji, Ganini Jnanamatiji, Aryika Vishudhimatiji, president-award-winner Dr. Rajaram,

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(262) Nandanavana Pt. Padamachand Shastri, Pt. Shiv Charanlal, Dr. N.L. Jain, Udai Chand Jain (Prakrit epic author) and others at present. Of course, the present scholarship is based on specified subject rather than general. This tendency has developed since the days of Aryaraksita's Anuyoga (exposition) concept. Among the Svetambaras also, we have superscholars like Acarya Mahaprajna, and scholars like Dr. M. A. Dhaky, Dr. Sagarmal Jain and many monk-scholars. Assumption of their scholarship as a declining phase is misleading. It is suggested that the author should rectify his opinion in view of all the above informations. However, the author has stated in his articles that neither proper Digambara literature is available, nor any Digambara scholar to inform them in their lands. He has, further, indicated that the current scholarship seems to have become limited to charisma and oratory, which is not accepted as scholarship in the west. The Jainas should ponder over this remark and try to improve their image in the west. This abridged summary points lead us to take care of the following point to encourage familiarity, studies and research on Digambara Jainism in the west: 1. There is high intensity of ignorance about Digambara Jainism in the west. The reasons are: (i) Non-availability of proper Digambara literature in English. (ii) Non-participation of Digambara scholars in related academic conferences abroad because of financial difficulties. 2. Almost all the scriptural texts of Svetambaras have been translated in English and other foreign languages, and have reached the western scholars. Unfortunately, none of the pro-canonical Digambara texts like Satkhandagama, Kasayapahuda, Mulacara, Bhagavati-aradhana still remain untranslated (of course, Kundakunda texts are exception). It is stated; it took about 100 years to get the first two books from the matha, their Hindi translation and publication. Does it mean that the Digambara community will have the same inertia in this century? Once, I requested a Digambara Jainacarya to initiate this project for global promotion of Jainism along with a model book published from Jaina Vishva Bharati. But it seems he showed the same mentality, which has been stated by a western

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Jaina Scholarship: Decline or Growth : (263) scholar that the Digambaras developed the concept of the loss of Mahaviran canons lest the people may not read their works! Of course, this is not correct but it is a deep satire. In view of all this, I would suggest the Digambara institutions and Jaina philanthropists to initiate the translation project, and try to make this available to the west as early as possible. This author is doing his best to send available literature there (up to the tune of Rs. Three lacs by now) and trying to translate Dhavala, Rajavartika, etc. without any encouragement from any corner. 3. It is also necessary that Digambara scholars should be sent in related international conferences where they could present different aspects of Digambara Jainism. 4. Currently, many Digambara monks have encouraged many multi-dimensional and multi-crore projects, which are under comments from the intelligentsia. However, they may be requested to initiate the above project also in view of the global promotion of Digambara Jainism. In Svetambaras consecration ceremonies, the 15% of the income is set apart for academic and literary purposes. Is it possible that Digambara monks may encourage the community to utilize at least 10% of this type of amount in a similar activity? If we presume 100 such functions every year with the average income of five lacs each, it will bring about Rs. 50 lacs per year for this purpose. This author had indicated this point in his article in Jaina Gazette, Oct. 2000. These two articles confirm the ideas presented therein. The article suggested a scheme also. But, the Digambaras are after all Digambaras- flying in upward direction or staying above the ground realities. Dr. Dundas states that Jainism is inward-looking and individualistic. Why it should care for what others say about it? However, an example of R. P. Jain of Delhi has come to me who encouraged an US scholar to study Digambara Jainism. He has worked on Pujas of Dyanatrai in Jaipur (Mahavira Jayanti Smarika, 2001). However, it should be taken as an exception. Should we hope that our saintly and social network would take up lead in this direction in this 2600th Mahavira's birth year?

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Chapter - 19 A REFORMIST JAINA MISSIONARY: BR. SHITAL PRASADJI (1878-1942)* There was a time in Jaina community during early half of this century when his name was a name for honour, service and magnanimity, through the length and breadth of this country. He was a highly far-sighted personality who could judge the nerves of the society and thought of plans to improve its lot even in nineteen twenties. His plans are bearing fruits today. He had to face stiff opposition from the traditional community and saints even for his thoughts on promotion of (i) Widow marriage (1926), (ii) Inter-caste marriage (iii) Girls/women/education and (iv) Opposition of polygamy, (v) Child marriage, (vi) Unmatchable marriage, (vii) Marriage of the aged people (viii) Dowry (ix) System of social boycott on petty pretences of minor transgressions of social/religions customs (x) Deprivation of temple visits and worships (xi) Untouchability and (xii) Feasting at death etc. However, his modesty and sincerity of purpose paid for his endearment in the society. Almost all his thoughts are in material action, if not wholly, but sufficiently, these days. The orthodoxy is slowly giving way to scientific liberalism. Besides his mission of socio-religious reforms, he showed many impressive and inborn qualities and activities in the fields of (I) public speech (ii) journalism (ii) Jinistic promotion inland and abroad (iv) production of popular commentary and translated Jaina literature and (v) creating a band of workers to carry on his torchlight. These workers included personalities like barrister C. R. Jain, J. L. Jaini, Babu Ugrasen Jain, A. P. Goyaliya, A. P. Jain, Dr. Jyoti Prasad Jain and others who * This article was published in Tirtharikara Vani, Ahmedabad, Vol. 5.3, 4 & 9, 1997-98.

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A Reformist Jaina Missionary: Br. Shital Prasadji : (265) devoted themselves for Jinistic literary works and social leadership. He had a missionary spirit for these causes, which allowed him to work for 18 hours a day for more than 37-40 years continuously. Despite early odds, the intelligentsia of the community gave him wide support and his torch bearing mission of Jinistic promotion and socioreligious reforms is still continuing with a faster rate and without much opposition. Because of his scholastic and religious activities, he has been called as 'Learning-proficient' (Vidyadhara) and 'Samantabhadra' of twentieth century. Biographical Literature about Brahmachariji: There are many books, booklets, and special numbers of Jaina magazines about biographical sketches of Brahmachariji, as shown below: 1. Babu Ajit Prasad Jain : Brahmachari Shital 2. 'Vira' Fortnightly : Br. Shital, Number (1944) 3. A. P. Goyaliya : in 'Jaina Jagarana ke Agraduta' (1952) 4. Suresh Chand Jain : Br. Shital Smarika 5. "Jaina Milana' Magazine, : Shital Smarika Lucknow 6. Dr. Jyoti Prasad Jain : Br. Shital Prasad (1985) 7. Variety of Magazines/ Journals : Articles on Br. Shital Prasadji. These form the basis of his sketch and activities. Life Sketch of Brahmachariji: Shital Prasadji was born in Lucknow in November 1878. in prestigious family of Shri Makhanlalji and Naraini Devi. He went to Calcutta with his grandfather when he was eight years old (in 1886) and lived there for 8-9 years. Here he could not only get religious education, but he passed Matriculation at 18 in 1896 with first class. He also passed the accountants examination from Roorkie in 1901. However, he was married in a non-Jaina Gupta family in 1893 at the age of 15 in Calcutta. He started working as accountant in Awadha-Ruhelkhand Railway and worked there until 1905. He had to suffer deaths of his father, mother, wife and younger brother during 1903-04. This gave

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(266) Nandanavana him mental shock and turned him towards detachmental life for the service of the religion and community. He worked incessantly (from 1901-40) until his health failed in 1939 with a serious disease of tremors and he died on February 10, 1942 in Lucknow. He was bestowed with many honours like 'Dharmadivakara' (Sun of Religion), Yuga Purusa (Man of the Age) etc. for his reformist, literary, journalistic, and liberal promotional and enthusiastic activities and ideologies. He had good contacts with eminent persons and scholars of society like Seth Manikchand J.P. (Bombay), Seth Hukamchand (Indore), Lalchand Sethi (Ujjain), A. P. Goyaliya, K. P. Jain, C. R. Jain, Devendraprasadji (Arrah), Magan Ben (Bombay), M. N. Kapadia (Surat), Swami Satyabhakta (Wardha), and many others. He vowed for celibacy in 1909 and lived like a Jaina ascetic to devote his full time in his missionary objectives. Though he did not have formal education in Jaina religion, but due to his Jinistic upbringing, he enjoyed studying Digambara, Svetambara, Taranapanthi, spiritualist and non-Jaina literature specially Buddhist and Theosophy along with western literature. This study made him liberal and harmonising person. He learnt at least twelve languages by himself to broaden his studies. There are rare people who work regularly for 18 hours a day for the cause of religion and society. In fact, he was a missionary with the object of promotion and reformation of Jainism. He had wide fields of interest including archaeology and promotion of Jaina system abroad. He was nationalist by nature and wore yellow khadi robes after undertaking the vow of celibacy. Literary Activities He was a vociferous writer in original, translation and cementation. His first article was published in Hindi 'Jaina Gazette' in 1896. Since then, he has been continuously in the field of literary activities. As an editor of 'Vira' (1923-27), Jaina Mitra (1909-27), Jaina Gazette (English) and 'Sanatana Jaina', he wrote many inspiring articles to encourage new generation to pursue the cause of bringing progressiveness in the society and promoting Jaina literature in a modern way. He has a total of about 80 publications to his credit including 30 books in original in Hindi, 7 books in English (some in

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A Reformist Jaina Missionary: Br. Shital Prasadji : (267) collaboration), 20 small tracts in Hindi, 13 translations and commentaries on major Digambara texts and 9 translations of Santa Taranasvami of sixteenth century. His literary works show him to be a (i) lexicographer (ii) Vphat-sabdarnava, (ii) an archaeologist (5 volumes of ancient Jaina memorials which have been praised by scholars like Agarchandji Nahata and others, (iii) Biographer (6 Books) (iv) Student of comparative religion (Jaina-Bauddha Tattvajnana), (v) author and translator of religious books (54 books) and (vi) Translator and author in English editions too. The list of these books is given by Dr. Jyoti Prasadji in his booklet. However, the list of his unpublished works and manuscripts is not available. His writings cover roughly 30,000 pages, i.e. about 750 demy pages per year. This he could do as writing became his hobby and he used to write even during his train travels. His rainy residence period (JulyOctober) was the best occasion for this activity. Besides his personal literary zeal, he was encouragingly instrumental in getting many Jaina books written originally into English and many texts translated into English by persons like J. L. Jaini etc. as mentioned earlier. This activity was aimed at promoting Jainism among the intellectuals and English-speaking world. He himself composed and collaborated in many books in English. He had an impressive mastery over lectures and speeches on various topics. He spoke in fluent English in Rangoon, Burma, (Now Mynmara, 1933), Colombo (Srilanka, 1932), Shimla (1922), Guahati (1920), Panipat (1923), Bombay (1935) and other places. He proved himself to be widely read when he quoted western scholars and eastern philosophy in his oratory. Promotion of Jainism Inland and Abroad: Brahmachariji had an intense desire for promoting and propagating Jainism among non-Jainas and worked with scholars through production of literature in English and encouraging to get it prepared by others. The current series of sacred books of the Jainas in English was published in the third decade of this century by central Jain publishing house. He lectured on comparative studies on Jainism and Buddhism and wrote a book on the same topic in 1933 in English. Besides the production of such literature, he got it sent to Srilanka and

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(268) : Nandanavana Japan Universities. He had impressive contacts with foreign Jainologists of those days like Herman Jacobi and Buhler etc. Per chance, he was the first Jaina Missionary to travel abroad though V. R. Gandhi did it in 1893 and he had also a similar purpose in mind for Europe and USA continents. Brahmachariji has Asia first in his mind. He travelled to Burma and Srilanka in 1932-33 for promoting Jainism among Buddhist scholars there. He also encouraged barrister C. R. Jain, Dr. K. P. Jain and others to travel abroad for this purpose, which they have been undertaking since 1927. They established a Jaina Library in London and started supplying Jaina literature to public library in Bad Godesberg, Bonn, Germany. The library in London worked for sometimes but soon it become defunct because of financial difficulties. Also, there is no supply of Jaina literature to German library. This author was instrumental in clearing the case of London Jain Library pending in the court of Bath there. There is no idea about the current state of affairs at Bad Godesberg where the Digambara community could not provide a bookshelf in 1962 for which K. P. Jain made heavy efforts. During early thirties of this century, he had a large amount of correspondence from London and Osaka (Japan). He had the desire to travel to Europe and USA but that was not destined to be, as he could not find a companion to accompany him for flawless dieting and other routines. However, he could encourage others in this direction. Promotion of Jainism was one of his missions. His other mission was to promote it inland. For this, he took travels to nearly all parts of the then India including the current M. P., U. P., Delhi, Rajasthan, Punjab, Haryana, Himachal, Orissa, Maharashtra, Bengal, Gujrat, Tamilnadu, Karnataka, Western Pakistan and other areas during his rainy residences and post-rainy residences. He travelled from Attack to Cuttack and Kanyakumari to Kashmir. He was vociferous traveller and it was also his hobby like writing. That is why; he has been designated as Rail-embodied living being-seventh variety of living beings for the Jainas. It must be said that his promotional endeavours could not continue with the same fervour after him and they seemed to have since discontinued. But these efforts started again after sixties when

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A Reformist Jaina Missionary: Br. Shital Prasadji : (269) many persons, travellers, students and businessmen started moving for Jinistic promotion in almost all continents of the world. The soul of Brahmachariji must be feeling happy over the current state in this regard. Social Activities: Association with Institutions. The active life of an individual is judged not only from his literary activities but from his social and institutional associations also. The biography of Brahmachariji has mentioned about 36 institutions/organisations with which he was actively associated. Many of them were established by him for carrying out his reformist activities. These institutions belong to the following categories: (i) Educational Institutions: Varanasi, Hastinapur, Delhi, Bombay, Arrah, Etawah and many other Jaina primary schools. (ii) Social Institutions: Sanatana Dharma Samaja, Digambara Jaina Parisad, Digambara Jaina Mahasabha, Jaina Dharma Pravardhani Sabha, Jaina Parisads, etc. (iii) Publicational Institutions: Central Jaina Publishing House. (iv) Religious Institutions: Prani-raksha-sabha (v) Hostels and libraries: at many places (vi) Associations with Indian National Congress and Jaina political Conference. These categories of institutions indicate his wide interests in different type of activities for the progress of Jainism and Jaina society. He collected donations for many of them to run them smoothly. He permeated his rational thoughts mentioned earlier through social institutions and newspapers, which he edited. His reformist thoughts and activities, though meant for overall social development of the community, were not liked by the traditionalists. This resulted in two groups in the community. There were quite tense situations in many places like Panipat and Sammed Shikharji and many other places, which were tactfully tackled by his intellectual and social supporters. His reformist ideas about widow marriage and deprivation from temple visits for petty offences etc. led to boycott and other harassment to him. But they did not make him yield or budge from his reformist ideology. He showed high degree of tolerance during these days and encouraged people to actively

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(270) : Nandanavana participate and lead his reformist movement even in his absence. The Jaina community did not produce any personality of his calibre and mettle after him. Despite heavy social odds against him, he remained in the society in contrast with the strongman like Swami Satyabhakta who left the community under similar situations and established a new sect of 'Satya Samaja' (Society of Truth), which he is leading with very few numbers even today at the age of ninety-eight. Jamanalal Sub-Judge had also to face similar situations bravely in Bundelkhand area. Despite these social oddities, he continued his progressive socioreligious activities adding some new vistas to them For example, he found many holy places (i.e. memorials at Etawah, Kaluapahara etc. during his travels and he tried to get them repaired. He pacified the problem of idol worship between the two sects through his intellectual and logical tactfulness. He also got involved in nationalist movement through membership of Indian National Congress and attended its sessions at different places. He supported the case of Arjunlal Sethi and encouraged raising of funds for the national cause. He wrote many editorials for national services and asked people to join Congress. Looking to the opposition from the general community regarding his thoughts and ideology, he resigned from all social bodies in 1927 and moved freely onwards with better vigour and determination. His sincerity of purpose made him beloved by the intelligentsia of the community and he is still remembered by all those persons with reformist ideas. Memorial of Encouragement: One is surprised at the potency and wide area of activities of Brahmachariji for a continuous period of about 40 years. His successful efforts in many fields place him as one of the great personages of the community of his times. During his lifetime, he always declined vehemently to associate his name with any institution. However, he was felicitated many times during his career at Lucknow, Itarsi etc. Many persons thought about establishing his memorial to commemorate his contributions to the society and encourage the new generation to continue his activities. The memorial could have been in the form of a hostel, cultural service centre, publication house or even hospital, but nothing has been materialized so far. Even his birth centenary could not be thought for four years.

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A Reformist Jaina Missionary: Br. Shital Prasadji : (271) Per chance, nothing could be done in this direction because be was not a full-fledged monk who had highest regards in the community. Though he led a saint-like life, his reformist ideology and non-selfpromoting mental makeup- could not attract the intensity and amount of respect from the majority of the community towards his commemorative endeavour. Nevertheless, the Jain community of his birthplace should think in this direction to install a memorial of encouragement in his honour. In these days of direct or indirect selfpromotion, the selfless personalities like him should not be overlooked. He will always be the torchbearer for the younger generations.

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LET ALL ENJOY WELFARE (Auto-biography of Mahavira) It is about thirty years of my wanderings-on-foot after acquirement of perfect knowledge. During this period, I have taught, with my utmost capacity, the path of non-violence to the people for making their lives happy. It is the dark fourteenth day of the month of Kartika (Oct-Nov) I am staying in the beautiful garden of the city of Pava. I got ill sometimes ago. Some incidents have also made me painful. All this made me think. "I am at the dead end of my life". However, I wished to meet my disciples. Fortunately they came to see me. Chapter - 20 I told them, 'O my dear disciples, the field of religion and spiritualism is like a school or hospital. The teacher or the doctor is the authority their. If they are disregarded, the people cannot improve their lot. There are many teachings of mine, which are all time true. The concept of non-violence, poly-viewistic attitude and keen insight and the like belong to this category. They should be utilised as per the times, region and country. The behaviour and practices also change as the thoughts undergo changes. The practices also get changed with the time. All of you should have this point in mind. You should rectify them as per the times by adopting a practical approach. You should not be superstitious. My teachings of today might have to be modified tomorrow. However, the fundamental concepts may remain the same, but their practical form may to changing". "The people, in general, have a confusion that the man can attain perfect knowledge only when he adopts the path of renunciation and lives in the forest. However, I wish to emphasize that we have persons like Ananda--the rich man who have acquired the knowledge comparable to us by residing in the home itself. I also told you that

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Let all Enjoy Welfare: (273) day that Kurmapriya had also become perfect knower in home itself. Thus, the supreme knowledge could be acquired any where subject to the internal purity and energy. The knowledge is called blind if the knower does not observe his duties and practices. I wish that you promote the concept of confluence of knowledge and conduct everywhere. I emphasize that religious precepts must be intellectually examined and, then, followed. The state of affairs at this juncture is very odd. The knower does not practice and the practitioner is not the knower. The monks have the responsibility to improve this state of affairs. All should have the right knowledge and become dutiful." "You know many people associate me with many titles. They say, "I am a dictator. I am very strict. But an excellent organiser." I think all these titles are good qualities of a good teacher. All spiritual great heroes of the world should have these qualities and regard your teachers as your benefactors." Many people state that religion is normally immune to the adoption of innovation, modernism and intellectual freedom. This is not correct. I have myself modified and added many new points to my predecessors like Bhagavana Parsvanatha. I have added the fifth Vow of celibacy to his four-fold vow. I have developed the theory of polyviewistic consideration. I have added the practice of daily Pratikramana (Penitential retreat) and a - clothedness or nudity for self-realisation. I have established the coordinated four-fold order of monks, nuns, votaries and votaresses to run the religious and social life. Many more modifications have also been done. The religion cannot remain an ever leaving and ever growing one if it does not adopt the needs of the age. 'I have indicated some basic points to adopt the path of nonviolence. I wish to repeat them, once again. The human beings form a single unit. There is no difference between them. Every human being has the capacity to exert. Every body can completely develop himself. All are equal in potency. It is violence if we differentiate between them on the basis of birth or livelihood. It is, therefore, the duty of all of you, monks, to awaken the concept of self-sufficiency and equality among the living beings and give it a practical shape. I have initiated

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(274) : Nandanavana even the Candalas and other people of lower casts I have redeemed the downtrodden women. They are also leading the path of the ascetics." "I have experienced that the people show a peculiar attitude even by listening about the spiritual path. They have assumed that dwelling in forest alone is the spiritual path. They have presumed the austerities as the form of physical mortification. Both these points are taken as paths of running away from the world. But this is not correct. The spiritualistic path is the path of the heroes. Only internally brave men could adopt it. The individual man becomes universal through this path of optimism. He sets an example for the betterment of all. I have trodden such a path of universal goodness. That is why, I am called "Great Hero" (Mahavira) of course, and not all people are brave to tread on this path. However, whosoever moves on to this path, he becomes saviours of the worries of the weary world. They are called Great Heroes.) I wish all should become such 'Great Heroes.' "I have taught you about good and heroic-conduct. How your neighbour, village and you yourself can be happy? I have told you those practices and propensities, which lead to happiness. These practices are the true austerity and spiritual path. It is your activities, which reflect your person. The affection, sympathy and conscientious conduct are the enrichment of a person. Hence, the spiritual practices, austerities and incantational repetitions are the ways through which the world may become happy. They are the materialised forms of the propensity of "Let all be happy" The concept of practices preceded by knowledge is our guide. All people are makers of their own destiny and progress. The religious principles propounded by me are not purely individual. They are individual-based social once. It is why, I do not pray for my own welfare, but I pray for the welfare of all the people to promote universal brotherhood among them. Let all the public enjoy spiritual (and physical) welfare. Let the king of the land be religious and powerful. Let there always be rains in time. Let there never be any diseases in all the land. Let there never be any famine, terrorism and thefts.

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Let all Enjoy Welfare : (275) Let there the glorification of the religion offering peace and prosperity to all. Let the Bhagavana Santinatha (Lord of Peace) bring peace to the religious followers, all kinds of monks and monk-heads, countries, town, the king and the public. Who may have this kind of prayer for the universe at-large except the 'Great Hero?' My disciples bowed me respectfully. They assured me to promote the path propounded by me. I was happy. This was my last meeting with the chief disciples. I bade adieu to all of them.......

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naMdanavana hindI khaMDa

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adhyAya -1 jaina-vidyAoM meM zodha (1983-1993) : eka sarvekSaNa sAmAnyataH jaina vidyAoM meM zodhakArya ke tIna rUpa upalabdha hote haiM1. upAdhi-nirapekSa, 2. upAdhi-sApekSa evaM 3. upAdhi-uttarI shodh| yadyapi aisA pratIta hotA hai ki prathama aura tRtIya koTi kI zodha kA anupAta upAdhi-sApekSa koTi kI tulanA meM 2:1 hotA hai, tathApi vidvat-jagat upAdhi-sApekSa zodha ko hI pradhAnatA detA hai| isake do kAraNa haiM : 1. zikSA saMsthAnoM dvArA mAnyatA tathA 2. AjIvikA prApti meM vriiytaa| yahI kAraNa hai ki jaba bhI zodha kI carcA hotI hai yA usase sambandhita jAnakArI kI jijJAsA hotI hai, to upAdhi-sApekSa zodha kA hI vivaraNa diyA jAtA hai| dUsarI bAta yaha bhI hai ki upAdhi-sApekSa zodha 'yUnivarsiTI nyUja' yA vizva kI anya saMsthAoM dvArA saMprasArita kI jAtI hai, jabaki anya zodhoM ke saMprasAraNa kI koI vyavasthA nahIM hotii| isa dizA meM kiMcit vyavasthA honI caahiye| hAM, Ajakala kucha vidvAnoM ke zodha-nibandhoM kA prakAzana hone lagA hai : yugavIra nibandhAvalI, upAdhye peparsa, sAgara jaina-vidyA bhAratI aadi| yaha anukaraNIya paramparA hai| upAdhi-nirapekSa jaina vidyA zodha kA eka saMkSipta vivaraNa paM. jaganmohanalAla sAdhuvAda graMtha meM avazya prakAzita huA hai| para yaha apUrNa hai| use Adhunika stara taka lAne kI AvazyakatA hai| phalataH hama yahAM kevala jaina-vidyAoM meM upAdhi-sApekSa zodhakAryoM kI carcA kreNge| vigata tIsa varSoM meM jaina vidyAoM ke adhyayana aura zodha ke kSetra evaM viSaya nirantara vardhamAna ho rahe haiN| deza-videza ke aneka vizvavidyAlayoM evaM saMsthAoM meM isakA adhyayana-adhyApana hone lagA hai aura aneka ajJAta pakSoM para bhI zodha kI jA rahI hai| isa zodha kA vivaraNa 1973 (DaoN. jI. sI. jaina),1983 (DaoN. sAgaramala jaina) evaM 1991-93 (pariziSTa sahita, DaoN. ke. sI. jaina) kI zodha nAmikAoM meM prakAzita huA hai jinase isakI vartamAna sthiti kA anumAna lagatA hai| inameM prathama vivaraNa to pradezavAra diyA gayA hai jisameM 15 pradezoM ke 50 vizvavidyAlayoM meM kiye gaye zodha kI sUcanA hai| isake viparyAsa meM, sarvAdhika navIna kailAzacandra jaina smRti nyAsa dvArA prakAzita zodha-sandoM meM 64 vizvavidyAlayoM meM kI gaI viSayavAra zodha kI

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(280) : naMdanavana sUcI dI gaI hai jisameM 21 viSaya samAhita haiN| ina tInoM vivaraNoM meM yaha sUcI prastuta vivecana ke liye adhika upayukta hai| sAraNI-1 meM uparokta tInoM vivaraNoM se sambandhita tulanAtmaka AMkar3e diye gaye haiN| isa sAraNI ke tulanAtmaka adhyayana se jJAta hotA hai ki jahAM 1973 taka 204 zodhakArya huye haiM, vahIM 1974-1983 ke bIca 225 atirikta zodhakArya huye haiM arthAt isa kAlakhaNDa meM pichale varSoM meM huI zodhoM meM zata-pratizata se adhika kI vRddhi huI hai| isake viparyAsa meM, 1983-93 ke bIca zodhoM kI kula saMkhyA 780 hai jo 73-83 ke dazaka se 356 adhika hai| isase spaSTa hotA hai ki isa dazaka meM pichale dazaka ke 225 kI tulanA meM 356 zodhakArya huye haiM, arthAt 131 adhika arthAt prAyaH 156 pratizata adhika zodha hue| aisI AzA hai ki 1993-2004 ke dazaka meM yaha vRddhi aura bhI adhika hogii| yaha lagabhaga 200 pratizata kI sImA pAra kara sakatI hai| udAharaNArtha- akele jaina vizvabhAratI se hI 1996-2001 taka 20 zodha-upAdhiyAM pradAna kI gaI haiM aura prAyaH 52 zodhArthI paMjIkRta haiN| isase yaha anumAna lagAyA jA sakatA hai ki jaina vidyAoM ke adhyayana aura zodha ke prati nayI pIr3hI kA rujhAna bar3ha rahA hai| yaha aura bhI mahattvapUrNa hai ki jaina vidyA ke zodhakoM meM do-tihAI se adhika jainetara zodhaka hI haiN| sAtha hI, isa zodha-sUcI se yaha bhI spaSTa hai ki zodhakartAoM meM prAyaH 30 pratizata jaina evaM jainetara mahilAyeM, jaina sAdhviyAM yA AryAyeM haiN| jaina sAdhviyoM meM bhI zvetAmbara sAdhviyAM lagabhaga 90 pratizata haiN| digambara brahmacAriNI evaM AryikAyeM to 10 pratizata se bhI kama haiN| yaha AzA kI jAtI hai ki digambara brahmacArI evaM AryAyeM isa dizA meM aura pragati kreNgii| sAraNI 1 jaina vidyAoM meM zodha : tulanAtmaka AMkar3e (1973-93). sAmAnya 1973 1983 1993 pradeza vizvavidyAlaya 25 64 zodhakArya 204 429 780 ka. jaina zodhaka 90 303 kha. jainetara zodhaka zodha-prabandha prakAzana 168 prakAzana kA pratizata 15.6 21.5 pratizata vRddhi 100 156 1993 meM uttaravartI dazaka meM jaina vidyA adhyayana evaM zodha ko prerita evaM adhika suvidhA sampanna banAne ke liye rASTrIya evaM aMtarrASTrIya stara para aneka zodha evaM zikSaNa saMsthAyeM sAmane AI haiN| inameM jaina akAdamI, jaina akAdamI saMgha, landana, insTITyUja oNpha jainAlaoNjI, landana, jaina akAdamika 15 16 49 88 341 114 477 32 68 15.85

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jaina-vidyAoM meM zodha (1983-1993) : eka sarvekSaNa : (281) 1983-93 01. 102 175 275 27 48 phAuNDezana, amarIkA, DI-monTaphorTa evaM landana ke jaina vidyA vibhAga, hAlaiNDa kA inTara-kalcarala. vizvavidyAlaya, jaina vizvabhAratI (mAnya vizvavidyAlaya), lADanUM, pArzvanAtha vidyApITha, vArANasI, kailAza sAgara jJAna maMdira, ahamadAbAda evaM bI. ela. insTITyUTa, dillI Adi samAhita haiN| landana ke DaoN. naTUbhAI zAha, belajiyama, haoNlaiNDa evaM briTena ke kucha vizvavidyAlayoM meM jaina vidyA adhyayana ko protsAhita kara rahe haiN| unhoMne svayaM bhI jaina vidyA meM pI-eca.DI. kI hai| kanADA ke DaoN. kumAra bhI apanI 'jinamaMjarI' patrikA evaM vyAkhyAnamAlAoM ke mAdhyama se isa ora preraNA de rahe haiN| ina saba prayAsoM se jaina vidyA ke vividha pakSoM meM zodha kA vistAra ho rahA hai aura isakA bhaviSya aura bhI ujjvala hai| udAharaNArtha, jaina samAja kA mAnava zAstrIya adhyayana hone lagA hai (vizeSakara videzoM meM) aura arthazAstra, rAjanIti tathA samAjazAstra Adi ke samAna viSayoM se sambandhita jaina sAmagrI bhI samAlocanAtmaka rUpa meM sAmane A rahI hai| sAraNI 2 jaina vidyAo meM zodha : viSayavAra zodha saMkhyA kramAMka viSaya 1973 1983 sAhitya (lalita) vyaktitva/kRtitva 03. nyAya/ darzana bhASA (prA./apa./vijJAna) Agama nIti/AcAra/dharma kalA/purAtattva Adhunika viSaya a. itihAsa, rAjanIti, arthazAstra ba. samAjazAstra sa. bhUgola da. manovijJAna ya. zikSA tulanAtmaka adhyayana 10. vijJAna 11. vividha 204429 780 jaina zodha kI parimANAtmaka sthiti ko jAnakara aba hama usa para kiMcit vizleSaNAtmaka rUpa se vicAra kreN| isake liye hameM vividha viSayoM para kI jAne vAlI zodha ko AnupAtika rUpa meM parakhanA hogaa| yaha vivaraNa sAraNI 2 meM diyA gayA hai| isake AdhAra para hamane sAraNI 3 bhI prastuta kI hai| isase spaSTa hotA hai ki pichale do dazakoM meM lalita sAhitya, vyaktitva evaM kRtitva tathA anya bhASAgata sAhitya para zodha kA saMyukta pratizata 56.50 04

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(282) : naMdanavana pratizata hai| isameM bahuta hI kama parivartana AyA hai| parantu kalA, purAtattva evaM itihAsa viSaya kI zodha kA anupAta prAyaH pacAsa pratizata bar3hA hai| arthazAstra Adi Adhunika viSayoM kI zodha meM bhI vRddhi huI hai jabaki use aura bhI vardhamAna honA caahiye| tulanAtmaka adhyayana kI zodha meM na kevala kamI huI hai, apitu isakA kSetra bhI kevala vaidika, yoga tathA bauddhoM taka hI sImita hai| jainadharma meM bhautika vijJAna se sambandhita viSayavastu para zodha abhI bhI 1.60 pratizata hI hai jabaki lagabhaga pratyeka saiddhAntika grantha meM lagabhaga eka-tihAI vivaraNa usI se sambandhita hotA hai| isakI viSaya-vastu meM bhautikI, rasAyana, jIvavijJAna, AhAra evaM auSadhi vijJAna, jyotiSa aura gaNita Adi kI sAmagrI AtI hai| Aja ke tulanAtmaka dharma-darzana ke yuga meM Adhunika evaM vaijJAnika viSayoM para adhika zodha kI AvazyakatA hai| isa sambandha meM jaina vidyA se sambandhita aneka upAdhi-nirapekSa vidvAn kucha kAma kara rahe haiN| inase mArgadarzana pAkara zodhArthiyoM kA jaina-mAnyatAoM kI vaijJAnikatA ko pallavita karane kA prayatna karanA caahiye| sAraNI 3 jaina vidyAo meM zodha : viSayavAra zodha saMkhyA kA pratizata kramAMka viSaya 1973 1983 1983-93 01. sAhitya (lalita) 39 35.50 vyaktitva/ kRtitva 6.15 03. nyAya/darzana 11.15 04. bhASA (prA./apa./vijJAna) 14.74 Agama 3.46 nIti/AcAra/dharma 9.5 5.00 kalA/purAtattva 2.60 7.17 Adhunika viSaya a. itihAsa, rAjanIti, arthazAstra 2.50 ba. samAjazAstra 0.93 sa. bhUgola 0.23 da. manovijJAna 0.46 4.30 ya. zikSA 0.23 09. tulanAtmaka adhyayana 5.00 7.70 4.60 10. vijJAna 2.00 1.20 1.60 11. vividha 3.00 02. 5.9 . 10.02 6.15 - 3.50 0.20 100.00 100.00 100.09 lalita sAhitya sambandhI zodhakArya hama lalita sAhitya ke antargata vibhinna bhASAoM kI sAhityika kRtiyAM, sAhityakAra evaM bhASAvijJAna ko sammilita kara vicAra kreNge| prAkRta, saMskRta, apabhraMza, hindI tathA anya prAntIya bhASAoM meM upalabdha sAhitya ke

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jaina-vidyAoM meM zodha (1983-1993) : eka sarvekSaNa : (283) antargata aneka caritra kAvya, caMpUkAvya, saMdeza kAvya, prabandha kAvya, bhakti kAvya, rUpaka evaM zataka sAhitya, saMta aura rIti kAvya, vilAsa evaM pUjA tathA stotra sAhitya, jaina upanyAsa tathA premAkhyAna kAvya aura kathAkoza, purANa evaM bArahamAsA para isa dazaka meM acche zodha hue haiN| ina zodhoM meM bIsavIM sadI ke jayodaya (2) mUkamATI (3) tathA anya kAvya bhI samAhita hue haiN| vIrendra jaina ke upanyAsa bhI zodha ke viSaya bane haiN| jinavANI, 1987 ke sarvekSaNa meM jo kAvya grantha chUTa gaye the, unameM se pratyeka para ekAdhika zodha-nibandha prastuta kiye gaye haiN| inameM sarvAdhika saMdeza kAvyoM (prAyaH 10) para zodha hue haiN| hammIra kAvya para hI 3 zodha hue haiN| dvisaMdhAna mahAkAvya ne bhI pAMca zodhakoM kA dhyAna AkRSTa kiyA hai| caMpUkAvyoM para bhI zodhakoM kA dhyAna gayA hai| prAkRta, apabhraMza aura hindI ke vividha koTi ke sAhitya para paryApta nibandha prastuta huye haiN| tamila- ke tInoM kAvya granthoM para bhI aneka zodhakoM ne kAma kiyA hai| rAmakathA sambandhI zodhoM meM 'paumacariyaM ke sAtha aneka tulanAtmaka adhyayana huye haiN| aisA pratIta hotA hai ki yaha kSetra aba saMtRpta ho gayA hai| para anya dezoM kI tathA dakSiNa kI rAmAyaNoM ke pariprekSya meM tulanAtmaka adhyayana apekSita hai| purANa meM bhI abhI paryApta zodha kI AvazyakatA hai| pichale aneka varSoM (unnIsavIM sadI ke prArambha se) meM aneka videzI bhASAoM meM bhI jaina sAhitya evaM zodha-grantha prakAza meM Aye haiN| isa sambandha meM lekha to aneka Aye haiM, para unakI zodhAtmaka samIkSA abhI apekSita hai| etadartha zodha-sandarbha meM lagabhaga 50 zodhoM kI jAnakArI hai| yaha apUrNa to hai, para yaha nirantara vardhamAna hai| isapara vizleSaNAtmaka zodha apekSita hai| etadartha videzI bhASA meM upalabdha jaina sAhitya aura zodha granthoM ke ekatra saMkalana kI AvazyakatA hai| yaha kAma kauna-sI saMsthA karegI, yaha vicAraNIya hai| vyaktitva aura kRtitva ke antargata haribhadra, umAsvAti, vidyAnanda, samayasundara evaM hemacandra para ekAdhika zodha-prabandha Aye haiN| isake atirikta, ina para inakI svataMtra kRtiyoM se sambandhita aneka zodhoM meM bhI prakAza DAlA gayA hai| inameM kundakunda, umAsvAti evaM samantabhadra pramukha haiN| isa koTi meM lagabhaga eka darjana anya prAcIna kaviyoM para bhI zodha huI hai| bIsavIM sadI ke gaNAdhipati tulasI, yuvAcArya mahAprajJa (aba AcArya) evaM AcArya vidyAsAgara jI bhI aneka zodhoM meM samAhita huye haiN| jaina vyAkaraNa evaM bhASA vijJAna ke antargata alaMkAra granthoM, kAvyAnuzAsana (5), jainendra vyAkaraNa, vararuci, biMba yojanA, chaMda yojanA evaM bhASA koSoM para kAma huA hai| abhI inameM zAkaTAyana evaM kAtaMtra vyAkaraNa sammilita nahIM huye haiN|

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(284) : naMdanavana Agama viSayaka zodha Agama sambandhI zodhoM meM AcArAMga ke vividha pakSoM ne sarvAdhika dhyAna AkRSTa kiyA hai| upAsakadazA, bhagavatIsUtra, vizeSAvazyaka bhASya aura nizIthacUrNi evaM RSibhASita bhI zodha ke viSaya bane haiN| digambara sAhitya meM mUlAcAra, bhagavatIArAdhanA, kundakunda sAhitya, aSTapAhur3a, samaMtabhadra sAhitya tathA jJAnArNava ne bhI zodhakoM kA dhyAna AkRSTa kiyA hai| kundakunda sAhitya para pAMca zodhakoM ne kAma kiyA hai| sarvAdhika zodhakArya sarvamAnya tattvArtha sUtra aura usakI TIkAoM para (lagabhaga ATha zodha) huA hai jinameM usake vividha pakSoM kA adhyayana huA hai| Agama sambandhI zodhakArya isa dazaka meM kAphI apUrNa lagatA hai| pUre upalabdha gyAraha aMgoM para aneka dRSTiyoM se zodha honI caahiye| digambara granthoM--SaTkhaNDAgama para abhI taka koI zodha nahIM huA hai| kArtikeyAnuprekSA abhI achUtA hai| zrAvakAcAra kA samIkSAtmaka adhyayana bhI abhI eka khulA viSaya hai| aba to aneka naye viSaya bhI sAmane A rahe haiM: 1. siddha-zilA kA AkAra, 2. AryikAoM kI samakakSatA, 3. bhaTTAraka prathA, 4. padamAvatI Adi kA pUjana aadi| prAcIna siddhAnta granthoM ke sAtha aitihAsika evaM jaina dharma samvardhana ke pariprekSya meM bhI ina para zodha hone caahiye| jaina nyAya-darzana aura tulanAtmaka adhyayana ina viSayoM para sammilita zodha prAyaH 15-18 pratizata hai| isake antargata vibhinna jaina siddhAntoM evaM dArzanika mAnyatAoM kA adhyayana kiyA gayA hai| inameM dravya (3) jIva, AtmA (3), karma (3), jJAna (3) baMdha-mokSa, nizcaya-vyavahAra, sarvajJatA, nAstikatA, guNasthAna, lezyA evaM atIndriya jJAna, paMcaparameSThi-jaisI dArzanika mAnyatAyeM aura nayavAda, anekAntavAda, prAmANyavAda, tarkazAstra, IzvaravAda Adi ke viSaya samAhita huye haiN| tulanAtmaka adhyayanoM meM jaina, bauddha, sAMkhya, yoga, vedAnta evaM veda ke pramukha siddhAntoM kA adhyayana samAhita hai| inameM pazcimI dharmoM (mukhyataH yahUdI, IsAI tathA muslima dharma) ke sAtha tulanAtmaka dharma samAhita nahIM haiN| ina para zodha aneka kAraNoM se apekSita hai| ina adhyayanoM se yaha bhI anumAna lagAyA jA sakatA hai ki inase prAcInatara jainadharma kyoM sAmAnya jana ko AkarSita kara vizva ke bahusaMkhyaka dharmoM meM sthAna nahIM prApta kara skaa| isa koTi ke adhyayana meM vibhinna koTi ke sAhitya kA bhI tulanAtmaka adhyayana kiyA gayA hai| nIti, AcAra aura dharma Alocya dazaka meM isa koTi meM pUrva kI apekSA kama anusandhAna huye haiN| phira bhI, isameM yoga ke vividha pakSoM para sAmAnya aura tulanAtmaka adhyayana adhika huye haiM (7) / maMtravidyA, dhyAna, anuprekSA para bhI zodha huye haiN| zrAvakAcAra evaM mUlAcAra ne bhI zodhArthI ko AkRSTa kiyA hai| paMcazIla para

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jaina-vidyAoM meM zodha (1983-1993) : eka sarvekSaNa : (285) bhI eka zodha huA hai| zAkAhAra ne bhI isa dazaka meM AkarSaNa pAyA hai| AcAra sambandhI kucha zodha Agama-sAhitya ke antargata bhI hue haiN| ahiMsA ne isa dazaka meM nagaNya sthAna pAyA hai| kucha dhArmika siddhAntoM ke manovaijJAnika pakSoM para bhI adhyayana huye haiN| ina zodhoM kI viSaya-vastu se aisA lagatA hai ki yaha bhUtakAlIna dRSTi ko hI adhika pratibimbita karatI hai, isameM vartamAna vaijJAnikatA evaM tulanAtmakatA kama hai| AhAra-vijJAna dhArmikatA kA eka abhinna aMga hai, isa para svataMtra zodha nahIM huA hai| abhakSya zAstra kA bhI zAstrIya evaM Adhunika samIkSaNa apekSita hai| nava-vikasita evaM videzoM meM pracalita khAdyoM kI koTi kA nirdhAraNa bhI eka acchA viSaya hai| anya paddhatiyoM kI AcAra saMhitAoM kA bhI tulanAtmaka adhyayana apekSita hai| kriyAkANDa bhI zodha se nirlipta rahe haiN| ye manovaijJAnikataH dhArmikatA ke preraka haiN| yaha mAnA jAtA hai ki utsava-prema ne hI uttaravartI kAla meM dharma ke abhinna aMgoM ke rUpa meM sthAna paayaa| kalA, purAtattva aura itihAsa isa kSetra kI zodha meM paryApta vRddhi huI lagatI hai| isake antargata mUrtikalA, pratimA vijJAna, abhilekha adhyayana, khajurAho evaM zravaNabelagolA, pANDulipi kalA, vakhzAlI pANDulipi para zodha kArya huye haiN| jaina sAdhviyoM evaM pramukha jaina mahilAoM para acchI jAnakArI milI hai| vibhinna pradezoM meM jaina dharma para kAphI zodha kArya hue haiN| sambhavataH kerala abhI chUTA huA-sA hai| bhaTTAraka sampradAya para eka hI kAma huA hai| isa para aura adhika zodha kI AvazyakatA hai| vastutaH jaina itihAsa, kalA aura purAtattva kA kSetra atyanta vizAla hai| isa para acche zodhoM kI AvazyakatA hai| aitihAsika AcAryoM evaM rAjataMtroM para bhI zodha kI AvazyakatA hai| yahI nahIM, digambara evaM zvetAmbara sAdhuoM dvArA rAjyAzraya yA anya mAdhyamoM se jaina dharma saMvardhana meM yogadAna viSaya para zodha atIva Avazyaka hai| DaoN. e. caTarjI ne apane aMgrejI meM likhita jaina itihAsa meM aneka aise sAdhuoM kA ullekha kiyA hai| yaha viSaya kiMcit vyaya evaM yAtrA-sAdhya hai| para yaha jaina dharma kI bhUtakAlIna prabhAvakatA prakAzita karegA, sAtha hI vartamAna pravRttiyoM ko bhUtakAla se jor3egA evaM unheM prerita kregaa| Adhunika viSaya ___ Adhunika viSaya ke antargata vartamAna meM mAnavikI saMkAya ke aneka viSaya Ate haiN| inase sambandhita zodhoM meM 1983 kI tulanA meM paryApta (lagabhaga 200 pratizata) vRddhi huI hai| inakI saMkhyA 18 se 41 ho gaI hai| inameM rAjanIti aura samAjazAstra se sambandhita zodha adhika haiN| anya meM vRddhi kama

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(286) : naMdanavana hI huI hai| isa sUcI meM jaina bhUgola evaM patrakAritA viSaya naye jur3e haiM para saMgIta viSaya abhI bhI chUTA huA hai| AgamoM evaM anya granthoM meM sphuTa rUpa se ye viSaya paryApta mAtrA meM varNita haiN| ina viSayoM para aura adhika zodha kI AvazyakatA hai| jaina paramparA kI dRSTi se ye viSaya aitihAsika haiM, para inake AdhAra para hI vartamAna pragati kA mUlyAMkana kiyA jA sakatA hai| vijJAna - jaina Agama, Agama-tulya, dharma, darzana evaM viziSTa granthoM meM bhautika jagat se sambandhita paryApta sAmagrI pAI jAtI hai| isa koTi meM aneka viSaya samAhita hote haiM : bhautikI, rasAyana, jIvavijJAna, AhAra vijJAna, auSadha/cikitsA vijJAna aura gaNita aadi| sAmAnyataH yaha pAyA gayA hai ki vibhinna granthoM meM ausatana eka cauthAI se adhika ye viSaya kisI na kisI rUpa meM pAye jAte haiN| isakA viSayavAra evaM Adhunika dRSTi se tulanAtmaka adhyayana Avazyaka hai| ina viSayoM meM zodha kA anupAta 2 pratizata se bhI kama hai, yaha zocanIya hai| yaha svIkAra karane meM anApatti honI cAhiye ki ina viSayoM se sambandhita zAstrIya vivaraNa tatkAlIna jJAna ke nirUpaka haiN| tathApi, inakI aitihAsika evaM samIkSAtmaka prAmANikatA nayI pIr3hI kI dhArmika AsthA ko balavatI banA sakatI hai| Alocya dazaka meM isa kSetra meM pichale dazaka ke samAna hI zodha hue haiN| para isa bAra sainya vijJAna, sRSTividyA, pustakAlaya vijJAna ke viSaya naye jur3e haiN| gaNita, jyotiSa evaM paramANuvAda evaM Ayurveda paramparAgata zodha ke viSaya haiN| isa kSetra meM zodha kI aneka sambhAvanAyeM haiN| vizeSataH vartamAna vaijJAnika pragati kI dRSTi se tulanAtmaka adhyayana hameM apanI mahattvapUrNa sthiti ko pradarzita karegA aura hama jaina dharma kI vaijJAnikatA ko paripuSTa kara skeNge| isa dizA meM zodha ko spaSTataH prerita karane ke liye varIyatA se chAtravRttiyAM pradAna karanA caahiye| isa dizA meM mArgadarzana ke liye upAdhi-nirapekSa zodha-nidezaka paryApta mAtrA meM upalabdha haiN| ve hI abhI ina kSetroM meM sphuTa kAma kara rahe haiN| vastutaH hamAre vidyAlayoM meM evaM prAcIna yA arvAcIna mahAvidyAlayoM meM vijJAna se sambandhita viSaya nAma-mAtreNa hI par3hAye jAte haiN| ataH vidyArthiyoM kI ruci isa dizA meM vikasita nahIM ho pAtI hai| yaha batAyA jA cukA hai ki isa kSetra meM upAdhi-nirapekSa zodha paryApta ho rahe haiN| madhya pradeza to isa dizA meM prArambha se hI agraNI rahA hai| aba isa kSetra meM aneka digambara aura zvetAmbara sAdhu va vidvAna sAmane Aye haiM jinhoMne aneka zodha-lekha, pustakeM va pustikAyeM likhI haiN| inakA kucha rUpa kucha

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jaina-vidyAoM meM zodha (1983-1993) : eka sarvekSaNa : (287) abhinandana graMthoM ke vijJAna khaNDoM meM dekhane ko mila sakatA hai| ye viSaya aise haiM jinakA satyApana bhautika yA yAMtrika cakSuoM se bhI ho sakatA hai| vijJAna ke itihAsa kI pustakoM meM abhI taka jainoM ke yogadAna kA nAma taka nahIM aataa| phalataH isa dizA meM kiye gaye zodha jainoM kI pratiSThA hI bddh'aayeNge| videzoM meM jaina vidyA zodha hamane pUrva sarvekSaNa meM saMketa kiyA thA ki videzoM meM bhI jaina vidyA ke prati rujhAna bar3ha rahA hai| pichale vivaraNoM kI tulanA meM isa dazaka meM upalabdha sUcanAoM se jJAta hotA hai ki 1973-83 kI apekSA isa dazaka meM videzoM meM jaina vidyA sambandhI zodhakArya paryApta mAtrA meM vardhamAna huA hai| isameM nirantara vRddhi bhI ho rahI hai| yadyapi videzI vidvAnoM kI yaha zodha-sUcI adhUrI jAnakArI ke abhAva meM apUrNa hai| phira bhI, inameM jainoM ke samAjazAstrIya, sAhityika evaM saiddhAMtika viSayoM kA pazcimI vizleSaNAtmaka dRSTi se adhyayana atyanta rocaka hai| Ajakala videzoM meM jaina vidyA/bhArata vidyA adhyayana ke aneka kendra khula gaye haiN| inase pazcima meM hone vAlI jaina vidyA zodhoM kA yathAsambhava pUrNa vivaraNa prApta karate rahane kA upakrama honA caahiye| hamaneM apane isa samIkSaNa meM ina zodhoM ko bhI viSayavAra vargIkaraNa meM samAhita kiyA hai| tathApi, yaha jAnanA mahattvapUrNa hai ki videzI zodhoM meM zvetAmbara sAhitya para adhika kArya huA hai, digambara sampradAya, DaoN. DuDAMsa ke anusAra, abhI bhI upekSaNIya sthiti meM hai| isakA kAraNa yaha hai ki digambaroM ke sAhitya ke aMgrejI anuvAda nahIM huye haiM aura na hI unheM deza ke bAhara bhejane meM ruci jagI hai| videzoM meM dharma pracAra ke purodhA DaoN. kAmatA prasAda jI baDagoDesavarga (jarmanI) ke pustakAlaya meM jaina sAhitya bhejate rahate the| jaba vaha paryApta mAtrA meM huA, to atirikta sAhitya ke liye vahAM se eka AlamArI kI mAMga aaii| DaoN. bAbUjI ne aneka dharmapremI zreSThajanoM se isa viSaya meM carcA kI, para unheM nirAzA hI hAtha lgii| yaha 1961 kI bAta hai| isa manovRtti meM abhI koI vizeSa parivartana huA hai, aisA nahIM lgtaa| vibhinna saMsthAyeM sAhitya-saMpreSaNa yA dharma saMvardhana ke kAma meM upekSA hI pradarzita karatI haiN| videzI vidvAnoM kA yaha mata hai ki jaina bhASA (prAkRta) kI ajJAnatA unheM jaina dharma kI samagratA ke ajJAna meM Duboye huye hai| isake liye Avazyaka hai ki hamArA adhikAdhika sAhitya aMgrejI meM anudita hokara videzoM meM bhejA jaay| zodha prabandhoM kA prakAzana anusaMdhAna evaM zodhakArya svayaM meM to mahattvapUrNa haiM hI, para unakA samucita rUpa meM saMcAraNa usase bhI adhika mahattvapUrNa hai| zodha to vyakti AdhArita

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(288) : naMdanavana hotI hai, para usakA samucita rUpa meM saMcAraNa na kevala zodhakoM ke liye hI upayogI hotA hai, apitu yaha pUrvakRta zodha kI jAnakArI dekara usase Age bar3hane tathA naye kSitijoM kA saMketa dene meM bhI sahAyaka hotA hai| isa dizA meM zodhoM para AdhArita zodha-patroM evaM zodha-prabandhoM kA prakAzana Avazyaka hai| ina donoM hI dizAoM meM jaina-vidyAyeM abhI kAphI pIche haiN| vaise to jaina patra-patrikAoM kI saMkhyA, samparka, 2000 ke anusAra, ardha-sahasra taka pahuMca gaI hai, para zodha-patrikAyeM kama hI haiN| jaina siddhAMta bhAskara, anekAnta, tulasI prajJA, arhat vacana, zodhAdarza, jinamaMjarI, zramaNa, prAkRta vidyA, jaina vidyA, sambodhi evaM nigraMtha ke samAna patrikAyeM hI isa koTi meM AtI haiN| inameM prAyaH patrikAyeM traimAsika haiM aura pratyeka ausatana 10 lekha prakAzita karatI haiN| yadi hama ausatana prati varSa 50 zodha evaM aneka laghu zodha-nibandha mAneM, aura pratyeka meM ausatana 3 zodha patra kI saMbhAvanA mAna leM, to prAyaH 200 zodha-patra prativarSa prakAzita hone caahiye| isake atirikta, upAdhi-nirapekSa tathA upAdhi-uttara zodha ko isameM aura samAhita karanA cAhiye jo prAyaH isase dugune ho sakate haiN| isa prakAra- prAyaH 600 vArSika zodha-patroM ke liye jaina zodha-patrikAyeM aparyApta haiN| sAtha hI, zodha kI mahattA evaM upayogitA usase zIghra saMprasAraNa meM hI hai| isa hetu 'kemikala ebsTrekTa' ke samAna jaina zodha niSkarSa kA prayAsa kiyA jA sakatA hai jisameM zodha-patroM evaM zodha lekhoM ke sAra rheN| isa dizA meM eka patrikA kucha kara rahI hai, para yaha nitAnta aparyApta hai| Ajakala bahuterI antarrASTrIya stara kI jaina saMsthAyeM sAmane A rahI haiN| ve isa kArya ko hAtha meM le sakatI haiN| zodha-patroM ke prakAzana ke atirikta, zodha-prabandhoM kA prakAzana bhI zodha saMcAraNa kA eka upAya hai| lekina yaha adhika vyayasAdhya hai| sAdhu-sAdhviyoM ke zodhoM ke atirikta kevala Arthika rUpa se sampanna loga hI inheM prakAzita karA pAte haiN| phira bhI sAraNI 1 se spaSTa hai ki 1983-93 ke dazaka meM zodha-prabandha prakAzana kA pratizata pichale dazaka kI 15 pratizata kI tulanA meM 21.5 pratizata ho gayA hai| yaha utsAhavardhaka hai| agale dazaka meM yaha aura bhI bar3he, aisI kAmanA hai| zodhakArya kI jAnakArI meM zodha sandarbha bhI upayogI haiM, para ve prakAzita zodhakAryoM kA sthAna nahIM le skte| jaina vidyAoM meM zodha ke naye kSitija isa lekha meM hamane yathAsthAna aneka kSetroM meM zodhakArya kI sambhAvanA kA ullekha kiyA hai| kucha kSetra phira bhI chUTa gaye haiN| udAharaNArtha, Ajakala vAstu zAstra kA yuga cala rahA hai| jaina granthoM meM vAstu zAstra, gRha nirmANa, sainyAgAra nirmANa, nagara evaM maMdira nirmANa ke anekavidha vivaraNa milate haiN|

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jaina-vidyAoM meM zodha (1983-1993) : eka sarvekSaNa : (289) aneka udyogoM ke sambandha meM bhI vivaraNa milate haiN| inake adhyayana zodha kI paryApta sAmagrI de sakate haiN| AhAra, zarIra evaM cikitsA vijJAna ke viSaya abhI taka lagabhaga achUte hI haiN| kalyANakAraka para zodha honA caahiye| Ayurveda ke granthoM kI vizAla sUcI hai| aise hI anya aneka viSayoM kI ora dhyAna denA caahiye| isake liye zramazIla evaM adhyayanazIla zodhakoM kI AvazyakatA hai| niSkarSa ___ 1983-1993 ke dazaka ke saMkSipta sarvekSaNa se yaha spaSTa hai ki abhI bhI lalita sAhitya aura usase sahacarita viSaya jaina vidyA zodha ke mukhya aMga bane huye haiN| anya viSayoM ke zodha meM kucha sudhAra huA hai, para yaha AzA ke anukUla nahIM hai| mujhe vizvAsa hai ki agale dazaka meM ina kSetroM para aura adhika utsAhavardhaka evaM jaina vidyA saMvardhaka kArya hogaa|

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adhyAya - 2 Agama-tulya granthoM kI prAmANikatA kA mUlyAMkana* vartamAna vaijJAnika yuga kI yaha vizeSatA hai ki isameM vibhinna bhautika va AdhyAtmika tathyoM aura ghaTanAoM kI bauddhika parIkSA ke sAtha prAyogika sAkSya ke AdhAra para bhI vyAkhyA karane kA prayatna hotA hai| donoM prakAra ke saMpoSaNa se AsthA balavatI hotI hai| vaijJAnika mastiSka dArzanika yA santa kI svAnubhUti, divyadRSTi yA mAtra bauddhika vyAkhyA se santuSTa nahIM hotA / isIliye vaha prAcIna zAstroM, zabda yA veda kI prAmANikatA kI dhAraNA kI bhI parIkSA karatA hai| jaina zAstroM meM prAcIna zruta kI pramANatA ke do kAraNa diye haiM- (1) sarvajJa, gaNadhara, unake ziSya-praziSyoM dvArA racanA aura (2) zAstra varNita tathyoM ke liye bAdhaka pramANoM kA abhaav|' isa AdhAra para jaba aneka zAstrIya vivaraNoM kA Adhunika vaijJAnika dRSTi se adhyayana kiyA jAtA hai, taba munizrI nandighoSa vijayaM ke anusAra spaSTa bhinnatAyeM dikhAI par3atI haiN| aneka sAdhu, vidvAn, paramparApoSaka aura prabuddhajana ina bhinnatAoM ke samAdhAna meM do prakAra ke dRSTikoNa apanAte haiM : (a) vaijJAnika dRSTikoNa ke anusAra, jJAna kA pravAha vardhamAna hotA hai| phalataH prAcIna varNanoM me bhinnatA jJAna ke vikAsa-patha ko nirUpita karatI hai| yaha dRSTi prAcIna zAstroM ko isa vikAsapatha ke eka mIla kA patthara mAnakara inheM aitihAsika pariprekSya meM svIkRta karatI hai| isase ve apanI bauddhika pragati kA mUlyAMkana bhI karate haiN| (ba) paramparApoSaka dRSTikoNa ke anusAra, samasta jJAna sarvajJa, gaNadharoM evaM ArAtIya (dUrastha) AcAryoM ke zAstroM meM nirUpita hai| vaha zAzvata mAnA jAtA hai| isa dRSTikoNa meM jJAna kI pravAharUpatA evaM vikAsa-prakriyA ko sthAna prApta nahIM hai| isaliye jaba vibhinna vivaraNoM, tathyoM aura unakI vyAkhyAoM meM Adhunika jJAna ke pariprekSya meM bhinnatA parilakSita hotI hai, taba isa koTi ke anusA vijJAna kI nirantara parivartanIyatA evaM zAstrIya aparivartanIyatA kI carcA uThAkara paramparA-poSaNa ko hI mahattva dete haiN| yaha "yaha lekha paM. jaganmohana lAla zAstrI sAdhuvAda graMtha, 1988 meM prakAzita huA hai|

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Agama-tulya granthoM kI prAmANikatA kA mUlyAMkana : (291) prayatna avazya kiyA jAtA hai ki ina vyAkhyAoM se adhikAdhika saMgatatA Aye cAhe isake liye kucha khIMcatAna hI kyoM na karanI pdd'e| aneka vidvAnoM kI yaha dhAraNA sambhavataH unheM arucikara pratIta hogI ki aMga- sAhitya kA viSaya yugAnusAra parivartita hotA rahatA hai| vastutaH poSaNa kA artha kevala saMrakSaNa hI nahIM, saMvardhana bhI hotA hai| jaina zAstroM ke kAkadRSTIya adhyayana se jJAta hotA hai ki zAstrIya AcAra vicAra kI mAnyatAyeM navamI-dazamIM sadI taka vikasita hotI rahI hai| isake bAda inheM sthira evaM aparivartanIya kyoM mAna liyA gayA, yaha zodhanIya hai| zAstrI kA mata hai ki paramparA - poSaka vRtti kA kAraNa sambhavataH pratibhA kI kamI tathA rAjanItika asthiratA mAnA jA sakatA hai| pApabhIrutA bhI isakA eka sambhAvita kAraNa ho sakatI hai| isa sthiti ne samagra bhAratIya pariveza ko prabhAvita kiyA hai / zAstrI' ne ArAtIya AcAryoM ko zrutadhara, sArasvata, prabuddha paramparApoSaka evaM AcAryatulya koTiyoM meM vargIkRta kiyA hai| inameM prathama tIna koTiyoM ke pramukha AcAryoM ke granthoM kA adhyayana karane para spaSTa hotA hai ki pratyeka AcArya ne apane yuga meM paramparAgata mAnyatAoM meM yugAnurUpa nAma, bheda, artha aura vyAkhyAoM meM parivardhana, saMzodhana tathA vilopana kara svataMtra cintana kA paricaya diyA hai| inake samaya meM jJAnapravAha gatimAna rahA hai / isa gatimattA ne hI hameM AdhyAtmika, sAMskRtika, aitihAsika evaM rAjanItika dRSTi se garimA pradAna kI hai| hama cAhate haiM ki isI kA Alambana lekara nayA yuga aura bhI garimA prApta kre| isake liye mAtra paramparApoSaNa kI dRSTi se hameM Upara uThanA hogaa| AcAryoM kI prathama tIna koTiyoM kI pravRtti kA anusaraNa karanA hogaa| upAdhyAya amara muni ne bhI isa samasyA para manthana kara aisI hI dhAraNA prastuta kI hai| hama isa lekha meM kucha zAstrIya mantavya prakAzita kara raheM haiM jinase yahI mantavya siddha hotA hai / AcAryoM aura granthoM kI prAmANikatA hamaneM jinasena ke 'sarvajJoktyanuvAdinaH' ke rUpa meM AcAryoM dvArA praNIta granthoM kI prAmANikatA kI dhAraNA sthira kI hai / para jaba vidvajjana inakA samucita aura sUkSma vizleSaNa karateM haiM, to isa dhAraNA meM sandeha utpanna hotA hai evaM sandeha nivAraka dhAraNAoM ke liye preraNA milatI hai / sarvaprathama hama mahAvIra kI AcArya paramparA para hI vicAra kreN| hameM vibhinna srotoM se mahAvIra nirvANa ke pazcAt 683 varSoM kI AcArya paramparA prApta hotI hai| isameM kama-se-kama cAra visaMgatiyAM pAI jAtI haiN| do kA samAdhAna jambUdvIpaprajJapti se hotA hai, para anya do yathAvat banI huI haiM : (1) mahAvIra ke pramukha uttarAdhikArI gautama gaNadhara hue| usake bAda aura jambUsvAmI ke bIca meM lohArya aura sudharmA svAmI ke nAma bhI Ate haiM /

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(292) : naMdanavana yaha to acchA rahA ki jambUdvIpaprajJapti ne spaSTa rUpa se sudharmA svAmI aura lohArya ko abhinna batAkara yaha visaMgati dUra kara dI aura tIna hI kevalI rhe| (2) pAMca zrutakevaliyoM ke nAmoM meM bhI antara hai| pahale hI zrutakevalI kahIM 'nandI' haiM, to kahIM 'viSNu' kahe gaye haiN| inheM viSNunaMdi mAnakara samAdhAna kiyA gayA hai| zAyada yahAM 'eka deza ko sarvadeza mAna liyA gayA hai| (3) dhavalA meM subhadra, yazobhadra, bhadrabAhu evaM lohAcArya ko kevala eka AcArAMgadhArI mAnA hai / jabaki prAkRta paTTAvalI meM inheM kamazaH 10, 9, 8 aMgadhArI mAnA hai| isa prakAra, ina cAra AcAryoM kI yogyatA vivAdagrasta hai| (4) 683 varSa kI mahAvIra paramparA meM ekAMgadhArI puSpadaMta-bhUtabali sahita pAMca AcAryoM (118 varSa) ko samAhita kiyA gayA hai aura kahIM unheM chor3akara hI 683 varSa kI paramparA dI gaI hai jaisA sAraNI 1 se spaSTa hai| eka sUcI meM 10, 9, 8 aMgadhAriyoM ke nAma hI nahIM haiN| phalataH AcAryoM kI paramparA meM hI nAma, yogyatA, kAryakAla aura saMkhyA meM bhinnatA hai / yaha paramparA mahAvIra-uttarakAlIna hai| mahAvIra ne vibhinna yuga ke AcAryoM ke liye bhinna-bhinna paramparA ke lekhana kI divyadhvani vikIrNa na kI hogI / Adhunika dRSTi se ina visaMgatiyoM ke do kAraNa sambhava haiM : (a) prAcIna samaya ke vibhinna AcAryoM aura unake sAhitya ke samucita saMcaraNa evaM prasAraNa kI vyavasthA aura prakriyA kA abhAva / (ba) upalabdha pratyakSa, apUrNa yA parokSa sUcanAoM ke AdhAra para paramparApoSaNa kA prayatna / naye yuga meM ye hI kAraNa prAmANikatA paraM praznacinha lagAte haiN| phira, " yaha prazna to raha hI jAtA hai ki kauna-sI sUcI prAmANika hai? sAraNI 1: dhavalA aura prAkRta paTTAvalI kI 683 varSa-paramparA 3- kevalI 62 varSa 62 varSa 5- zratukevalI 100 varSa 100 varSa * 683 varSa kI AcArya paramparA meM (1) kahIM nau daza pUrviyoM ke nAma haiM, to kahIM gyAraha nAma haiM (2) kahIM do bhadrabAhu ke nAma haiM, to basaMtarAja ke anusAra, zravaNa belagolA ke eka zilAlekha ke AdhAra para tIna bhadrabAhu (antima lohArya ke pUrva) ke nAma haiM aura (3) kahIM 28 nAma haiM, to kahIM 31 nAma haiM, to kahIM taiMtIsa nAma haiN| 29 isa paramparA meM lohArya (aMtima) ko AryarakSita aura dharasena se abhinna batAne kI vicAraNIya carcA bhI calI hai|

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Agama-tulya granthoM kI prAmANikatA kA mUlyAMkana : (293) 11- dazapUrvadhArI 5- ekAdazAMgadhArI 4- 10, 9, 8 aMgadhArI 4- ekAMgadhArI 183 varSa 220 varSa 183 varSa 123 varSa 97 varSa 118 ___118 varSa (pAMca ekAMgadhArI) 683 683 mUlAcAra ke anusAra, AcArya ziSyAnugraha, dharma evaM maryAdAoM kA upadeza, saMgha-pravartana evaM gaNa-parirakSaNa kA kArya karate haiM / antima do kAryoM ke liye aitihAsika evaM jIvana paramparA kA grathana Avazyaka hai / para prArambha ke prAyaH sabhI pramukha AcAryoM ke jIvanavRtta anumAnataH hI niSkarSita haiM | Atma-hitaiSiyoM ke liye isakA mahattva na bhI mAnA jAye, to bhI paramparA yA jJAnavikAsa kI kramika dhArA aura usake tulanAtmaka adhyayana ke liye yaha atyanta mahattvapUrNa hai| prAcIna bhAratIya saMskRti kI isa itihAsa-nirapekSatA kI vRtti ko guNa mAnA jAya yA doSa-yaha vicAraNIya hai| eka ora hameM 'ajJAtakulazIlasya vAso deyo na kasyacit' kI sUkti par3hAI jAtI hai, dUsarI ora hameM aise hI sabhI AcAryoM ko pramANa mAnane kI dhAraNA dI jAtI hai / yaha aura aisI hI anya paraspara virodhI mAnyatAoM ne hamArI bahuta hAni kI hai / udAharaNArtha, zAstrI dvArA samIkSita vibhinna AcAryoM ke kAla-vicAra ke AdhAra para prAyaH sabhI prAcIna AcArya samasAmayika siddha hote haiN| 1. guNadhara 114 I.pU. 2. dharasena 50-100 I. prathama sadI saurASTra, mahArASTra 3. puSpadaMta 60-106 I. Adhra, mahArASTra 4. bhUtabali 76-136 I. 1-2 sadI 5. kundakunda 81-165 I. 1-2 sadI 6. umAsvAti 100-180 I. 2 sadI 7. baTTakera prathama sadI 8. zivArya prathama sadI mathurA 9.svAmikumAra (kArtikeya) - 2-3 rI sadI gujarAta inameM guNadhara, dharasena, puSpadaMta aura bhUtabali kA pUrvApara aura samaya to paryApta yathArthatA se anumAnita hotA hai| para kundakunda aura umAsvAti ke samaya para paryApta carcAyeM milatI haiN| yadi inheM mahAvIra ke 683 varSa bAda hI mAneM, to inameM se koI bhI AcArya dUsarI sadI kA pUrvavartI nahIM ho sakatA (683-527=156 I.) / inheM guru-ziSya mAnane meM bhI aneka bAdhaka tarka haiM : (1) umAsvAti kI bAraha bhAvanAoM ke nAma va krama kundakunda se bhinna haiN| (2) umAsvAti ne baTTakera ke paMcAcAra aura zivArya ke caturAcAra ko samyaka ratnatraya meM parivardhita kiyaa| unhoMne tapa aura vIrya ko cAritra meM hI antarbhUta maanaa| AMdhra tamilanADU

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(294) : naMdanavana (3) kundakunda ke ekArthI pAMca astikAya, cha: dravya, sAta tattva aura nau padArthoM kI vividhatA ko dUra kara unhone sAta tattvoM kI mAnyatA ko pratiSThita kiyaa| (4) umAsvAti ne advaitavAda yA nizcaya-vyavahAra dRSTiyoM kI varIyatA para mAdhyastha bhAva rkhaa| (5) umAsvAti ne jJAna ko pramANa batAkara jaina vidyAoM meM sarvaprathama pramANavAda kA samAveza kiyaa| (6) umAsvAti ne zrAvakAcAra ke antargata gyAraha pratimAoM para mauna rkhaa| sambhavataH isameM unheM punarAvRtti lagI ho| (7) unhoMne sallekhanA ko zrAvaka ke dvAdaza vratoM se pRthak maanaa| (8) unhoMne sapta-tattvoM meM bandha-mokSa kA kundakunda svIkRta krama amAnya kara .' bandha ko cauthA aura mokSa ko sAtavAM sthAna diyaa| , inameM anya aneka bindu aura bhI parigaNita kiye jA sakate haiN| ziSyatA se mArgAnusAritA apekSita hai| parantu lagatA hai ki umAsvAti pratibhA ke dhanI the / unhoMne tatkAlIna samagra sAhitya meM vyApta carcAoM kI vividhatA dekhakara apanA svayaM kA mata banAyA thA / yahI dRSTikoNa vartamAna meM apekSita hai / umAsvAti ke samAna anya AcAryoM ne bhI sAmayika samasyAoM ke samAdhAna kI dRSTi se paramparAgata mAnyatAoM meM saMyojana evaM parivardhana Adi kiye haiM / isaliye dhArmika granthoM meM pratipAdita siddhAnta, carcAyeM yA mAnyatAyeM aparivartanIya haiM, aisI mAnyatA tarkasaMgata nahIM lagatI / vibhinna yugoM ke granthoM ko dekhane se jJAta hotA hai ki ahiMsAdi pAMca nItigata siddhAntoM kI paramparA bhI mahAvIra-yuga se hI calI hai| isake pUrva, bhagavAna RSabha kI triyAma (samatva, satya, svAyattatA) evaM pArzvanAtha kI cAturyAma paramparA thii| mahAvIra ne hI acelakatva ko pratiSThita kiyaa| mahAvIra ne yuga ke anurUpa aneka parivartana kara paramparA ko vyApaka bnaayaa| vyApakIkaraNa kI prakriyA ko bhI paramparApoSaNa hI mAnA jAnA caahiye| yadyapi Aja ke aneka vidvAna isa niSkarSa se sahamata nahIM pratIta hote para paramparAyeM to parivardhita aura vikasita hokara hI jIvanta rahatI haiN| vastutaH dekhA jAya, to jo loga mUla AmnAya jaisI zabdAvalI kA prayoga karate haiM, usakA vidvat-jagat ke liye koI artha hI nahIM hai| bIsavIM sadI meM isa zabda kI sahI paribhASA denA hI kaThina hai / bha. RSabha ko mUla mAnA jAya yA bha. mahAvIra ko? isa zabda kI vyutpatti svayaM yaha pradarzita karatI hai ki yaha vyApakIkaraNa kI prakriyA ke prati anudAra hai| haoN, bIsavIM sadI ke kucha lekhaka" samanvaya kI thor3I bahuta sambhAvanA ko avazya svIkAra karane lage haiN|

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Agama-tulya granthoM kI prAmANikatA kA mUlyAMkana : (295) saiddhAntika mAnyatAoM meM saMzodhana aura unakI svIkRti uparokta tathA anya aneka tathyoM se yaha patA calatA hai ki samaya-samaya para hamane apanI pUrvagata aneka saiddhAntika mAnyatAoM ke saMzodhanoM ko svIkRta kiyA hai jinameM kucha nimna haiM : (1) hamane vibhinna tIrthaMkaroM ke yuga meM pracalita triyAm, cAturyAma aura paMcayAma dharma ke parivardhana ko svIkRta kiyA / (2) hamane vibhinna AcAryoM ke paMcAcAra, caturAcAra evaM ratnatraya ke kramazaH nyUnIkaraNa ko svIkata kiyA / (3) hamane pravAhyamAna ( paramparAgata) aura apravAhyamAna (saMvardhita) upadezoM ko bhI mAnyatA dI / " (4) akalaMka aura anuyogadvAra sUtra ne laukika saMgati baiThAne ke liye pratyakSa ke do bheda kara diye jinake virodhI artha haiM : laukika aura paarmaarthik| inheM bhI hamaneM svIkRta kiyA aura yaha aba siddhAnta hai| (5) nyAya vidyA meM 'pramANa' zabda mahattvapUrNa hai| isakI carcA ke badale umAsvAtipUrva sAhitya meM jJAna aura usake samyaktva yA mithyAtva kI hI carcA hai| 'pramANa' zabda kI paribhASA bhI "jJAnaM pramANaM' se lekara aneka bAra parivardhita huI hai / isakA vivaraNa dvivedI ne diyA hai / 4 (6) hamane ardhapAlaka aura yApanIya AcAryoM ko apane garbha meM samAhita kiyA jinake siddhAnta tathAkathita mUla paramparA se aneka bAtoM meM bhinna pAye jAte haiN| isa koTi ke anya udAharaNa eka anya lekha meM diye gaye haiN| ye to saiddhAntika parivardhanoM kI sUcanAyeM haiM / ye hamAre dharma ke AdhArabhUta tathya rahe haiM / ina parivardhanoM ke pariprekSya meM hamArI zAstrIya mAnyatAoM kI aparivartanIyatA kA tarka kitanA saMgata hai, yaha vicAraNIya hai| munizrI ne isa samasyA ke samAdhAna ke liye zAstra aura grantha kI spaSTa paribhASA batAI hai / unake anusAra, kevala adhyAtma vidyA hI zAstra hai jo aparivartanIya hai, unameM vidyamAna anya varNana grantha kI sImA meM Ate haiM aura ve parivardhanIya ho sakate haiM / svAmI satyabhakta ne bhI aisA hI mata vyakta kiyA hai| zAstroM meM pUrvAparavirodha ___ zAstroM kI pramANatA ke liye pUrvApara-virodha kA abhAva bhI eka pramukha bauddhika kAraNa mAnA jAtA hai| para yaha dekhA gayA hai ki zAstroM ke aneka saiddhAntika vivaraNoM meM paraspara virodha to hai hI, eka hI zAstra ke vivaraNoM meM bhI visaMgatiyA~ bhI pAI jAtI haiN| paramparApoSI TIkAkAroM ne aise virodhI upadezoM ko bhI grAhya batAyA hai| yaha to unhoMne svIkRta kiyA hai ki virodhI yA bhinna matoM meM se eka hI satya hogA, para vIrasena, vasunandi jaise TIkAkAra aura chadmasthoM meM satyAsatya nirNaya kI viveka kSamatA kahAM? ina virodhI vivaraNoM kI ora aneka vidvAnoM kA dhyAna AkRSTa huA hai|

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(296) : naMdanavana sabase pahale hama mUla granthoM ke viSaya meM hI soceM / sAraNI 2 se jJAta hotA hai ki kaSAyaprAbhRta, mUlAcAra evaM kundakunda sAhitya ke bhinna-bhinna TIkAkAroM ne tattat granthoM meM sUtra yA gAthA kI saMkhyAoM meM ekarUpatA hI nahIM pAI / isake aneka rUpa meM samAdhAna diye jAte haiM / isa bhinnatA kA sadbhAva hI inakI prAmANikatA kI jAMca ke liye prerita karatA hai| ye atirikta gAthAyeM kaise AIM? kyoM hamane inako bhI prAmANika mAna liyA? yahI nahIM, ina granthoM meM aneka gAthAoM kA punarAvartana hai jo grantha nirmANa prakriyA se pUrva paramparAgata mAnI jAtI haiN| ye saMghabheda se pUrva kI hone ke kAraNa aneka zvetAmbara granthoM meM bhI pAI jAtI haiN| gAthAoM kA yaha antara anyonya virodha to mAnA hI jAyegA / kundakunda sAhitya ke viSaya meM to yaha aura bhI acarajakArI hai ki donoM TIkAkAra lagabhaga 100 varSa ke antarAla meM hI utpanna hue / sAraNI 2 : kucha mUla granthoM kI gAthA / sUtra saMkhyA grantha gAthA saMkhyA, gAthA saMkhyA, prathama TIkAkAra dvitIya TIkAkAra 1. kaSAya pAhar3a 180 233 (jaya dhavalA), 245 2. kaSAya pAhur3acUrNi 8000 zloka (ti.pa.) 7000 " 3. satprarUpaNA sUtra 100 4. mUlAcAra 1252 (vasunaMdi) 1409 (meghacaMdra) 5. samayasAra 415 (amRtacaMdra) 445 (jayasena) 6. paMcAstikAya 173 7. pravanasAra 8. rayaNasAra 155 - 167 - zAstro meM saiddhAntika carcAoM ke virodhI vivaraNa yaha vivaraNa do zIrSakoM meM diyA jA rahA hai : (1) eka hI grantha meM asaMgata carcA - mUlAcAra ke paryApti adhikAra kI gAthA 79-80 paraspara asaMgata hai gAthA 79 gAthA 80 saudharma svarga kI deviyoM kI utkRSTa Ayu 5 palya 5 pa. IzAna svarga kI deviyoM kI utkRSTa Ayu 7 palya 5 pa. sAnatkumAra svarga meM deviyoM kI utkRSTa Ayu 9 pa. 17 pa. dhavalA ke do prakaraNa : (i) khuddaka bandha ke alpabahutva anuyogadvAra meM vanaspatikAyika jIvoM kA pramANa sUtra 74 ke anusAra sUkSma vanaspatikAyika jIvoM se vizeSa adhika hotA hai jabaki sUtra 75 ke anusAra sUkSma vanaspatikAyika jIvoM kA 177 191 275 317 "

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Agama-tulya granthoM kI prAmANikatA kA mUlyAMkana : (297) pramANa vanaspatikAyika jIvoM se vizeSa adhika hotA hai| donoM kathana paraspara virodhI haiN| yahI nahIM, sUkSma vanaspatikAyika jIva aura sUkSma nigodajIva vastutaH eka hI haiM, para inakA nirdeza pRthaka-pRthak hai| (ii) bhAgAbhAgAnugama anuyogadvAra ke sUtra 34 kI vyAkhyA meM visaMgatiyoM ke liye vIrasena ne sujhAyA hai ki satyAsatya kA nirNaya Agama nipuNa loga hI kara sakate haiM / (2) bhinna-bhinna granthoM meM asaMgata carcAyeM : (1) tIna vAtavalayoM kA vistAra yativRSabha aura siMhasUrya ne alaga-alaga diyA hai : (a) trilokaprajJapti meM kramazaH 11/ 2, 11/6, 11/2 koza vistAra hai| (ba) loka vibhAga meM kramazaH 2, 1 evaM 1575 dhanuSa vistAra hai / isI prakAra, sAsAdana guNasthAnavI jIva ke punarjanma ke prakaraNa meM yativRSabha niyama se use devagati hI pradAna karate haiM jaba ki kucha AcArya use ekendriyAdi jIvoM kI tiryaMca gati bhI pradAna karate haiN| uccAraNAcArya aura yativRSama ke viSaya ke nirUpaNa ke antaroM ko vIrasena ne jayadhavalA meM nayavivakSA ke AdhAra para sulajhAne kA prayatna kiyA hai|" isI prakAra, uccAraNAcArya kA yaha mata ki bAIsa prAkRtika vibhakti ke svAmI caturgatika jIva hote haiM, yativRSabha ke kevala manuSya-svAmitva se mela nahIM khAtA / bhagavatIArAdhanA meM sAdhuoM ke 28 va 36 mUlaguNoM kI carcA ke samaya kahA hai "prAkRta TIkAyAM tu aSTaviMzati guNAH / AcAravanvAyazcASTau-iti sstrisht|" isI grantha meM 17 maraNa batAye haiM para anya granthoM meM itanI saMkhyA nahIM batAI gaI hai|18 zAstrI ne batAyA hai ki 'SaTkhaMDAgama' aura 'kaSAyaprAbhRta' meM aneka tathyoM meM matabheda pAyA jAtA hai / isakA ullekha 'tantrAntara' zabda se kiyA gayA hai| unhoMne dhavalA, jayadhavalA evaM trilokaprajJapti ke aneka mAnyatA bhedoM kA bhI saMketa diyA hai| ina mAnyatA bhedoM ke rahate inakI prAmANikatA kA AdhAra kevala inakA aitihAsika pariprekSya hI mAnA jaayegaa| AcAra-vivaraNa sambandhI visaMgatiyAM __zAstroM meM saiddhAntika carcAoM ke samAna AcAra-vivaraNa meM bhI visaMgatiyAM pAI jAtI haiN| inameM se kucha kA ullekha yahAM kiyA jA rahA hai| zrAvaka ke ATha mUlaguNa : zrAvakoM ke mUlaguNoM kI paramparA bAraha vratoM se arvAcIna hai / phira bhI, isakA samantabhadra se to prArambha mAnA hI jA sakatA hai| inakI ATha kI saMkhyA meM kisa prakAra samaya-samaya para parivardhana evaM samAharaNa huA hai, yaha dekheM: 19

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(298) : naMdanavana samantabhadra tIna makAra tyAga paMcANuvrata pAlana AzAdhara tIna makAra tyAga paMcodumbara tyAga anya tIna makAra tyAga paMcodumbara tyAga, rAtri bhojana tyAga, devapUjA, jIvadayA, chanA jalapAna samayAnukUla svaicchika parivartanoM ko terahavIM sadI ke paNDita AzAdhara taka ne mAnya kiyA hai| yahAM zAstrI samantabhadra kI mUlaguNa-gAthA ko prakSipta mAnate haiM / bAIsa abhakSyaH sAmAnya jaina zrAvaka tathA sAdhuoM ke AhAra se sambandhita bhakSyAbhakSya vivaraNa meM dasavIM sadI taka bAIsa abhakSyoM kA ullekha nahIM milatA / mUlAcAra evaM AcArAMga ke anusAra, acitta kiye gaye kandamUla, bahubIjaka (ni:jita) Adi kI bhakSyatA sAdhuoM ke liye varNita hai| para unheM gRhasthoM ke liye bhakSya nahIM mAnA jAtA / vastutaH gRhastha hI apanI viziSTa caryA se sAdhupada kI ora bar3hatA hai, isa dRSTi se yaha virodhAbhAsa hI kahanA cAhiye / somadeva Adi ne bhI gRhasthoM ke liye prAsuka-aprAsuka kI sImA nahIM rakhI / sambhavataH nemicaMdra sUri ke pravacanasAroddhAra' meM aura bAda meM mAnavijaya gaNi ke dharmasaMgraha meM dasavIM sadI aura usake bAda sarvaprathama bAIsa abhakSyoM kA ullekha milatA hai| digambara granthoM meM daulatarAma ke samaya hI 53 kriyAoM meM abhakSyoM kI saMkhyA bAIsa batAI gaI hai / phalataH bhakSyAbhakSya vicAra vikasita hote-hote dasavIM sadI ke bAda hI rUr3ha ho sakA hai| (isa viSaya para Age eka lekha diyA gayA hai|) AhAra ke ghaTaka : bhakSya AhAra ke ghaTakoM meM bhI antara pAyA jAtA hai| mUlAcAra kI gAthA 822 meM AhAra ke chaha ghaTaka batAye gaye haiM, jabaki gAthA 826 meM cAra ghaTaka hI batAye haiM / aise aneka tathyoM ke AdhAra para mUlAcAra ko saMgraha grantha mAnane kI bAta kahI jAtI hai| zrAvaka ke vrata : upAsakadazA, kundakunda aura umAsvAti ke yuga se zrAvaka ke bAraha vratoM kI paramparA calI A rahI hai / kundakunda ne sallekhanA ko inameM sthAna diyA hai para umAsvAti, samantabhadra aura AzAdhara ise pRthak kRtya ke rUpa meM mAnate haiN| isase bAraha vratoM ke nAmoM meM antara par3a gayA hai| inameM pAMca aNuvrata to sabhI me samAna hai, para anya sAta zIloM ke nAmoM meM antara hai| (a) guNa vrata kundakunda dizA-vidizA pramANa anartha daNDa vrata bhogopabhoga parimANa umAsvAti digvrata anartha daNDa vrata deza vrata AzAdhara, samantabhadra digvrata anartha daNDa vrata bhogopabhoga parimANa

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Agama-tulya granthoM kI prAmANikatA kA mUlyAMkana : (299) upabhoga (ba) zikSA vrata kundakunda sAmAyika proSaghopavAsa atithi pUjyatA sallekhanA samantabhadra, sAmAyika proSadhopavAsa vaiyAvRtya dezAvakAzika AzAdhara umAsvAti sAmAyika proSadhopavAsa atithi saMvibhAga upabhoga paribhoga parimANa semadeva sAmAyika proSadhopavAsa vaiyAvRtya bhoga-paribhoga parimANa yahAM kundakunda aura umAsvAti kI paramparA spaSTa draSTavya hai| adhikAMza uttaravartI AcAryoM ne umAsvAti kA mata mAnA hai| sAtha hI, bhogopabhoga parimANavrata ke aneka nAma hone se upabhoga zabda kI paribhASA bhI bhrAmaka ho gaI hai : ekabAra sevya bArambAra sevya samantabhadra bhoga upabhoga pUjyapAda paribhoga somadeva bhoga paribhoga zrAvaka kI pratimAyeM : zrAvaka se sAdhutva kI ora bar3hane ke liye gyAraha pratimAoM kI paramparA kundakunda yuga se hI hai| saMkhyA kI ekarUpatA ke bAvajUda bhI aneka ke nAmoM aura arthoM meM antara hai| sabase jyAdA matabheda chaThI pratimA ke nAma ko lekara hai| isake rAtribhukti tyAga (kundakunda, samantabhadra) evaM divAmaithuna tyAga (jinasena, AzAdhara) nAma milate haiM / rAtribhuktityAga to punarAvRtti lagatI hai, yaha mUla guNa hai, Alokita pAna-bhojana kA dUsarA rUpa hai| ataH paravartI dUsarA nAma adhika sArthaka hai| somadeva ne aneka pratimAoM ke naye nAma diye haiM / unhoMne 1 mUlavrata (darzana), 3 arcA (sAmAyika), 4 parvakarma (proSadha), 4 kRSikarma tyAga (sacitta tyaga), 8 sacitta tyAga (parigraha tyAga) ke nAma diye haiM / hemacandra ne bhI inameM parva karma, prAsuka AhAra, samArambha tyAga, sAdhu nissaMgatA kA samAhAra kiyA hai| sambhavataH ina donoM AcAryoM ne pratimA, vrata va mUla guNoM ke nAmoM kI punarAvRtti dUra karane ke liye viziSTArthaka nAmakaraNa kiyA hai| yaha sarAhanIya hai| paramparApoSI yuga kI bAta bhI hai| bIsavIM sadI meM muni kSIrasAgara ne bhI punarAvRtti doSa kA anubhava kara apane ratnakaraMDazrAvakAcAra kI hindI TIkA meM 3 pUjana 4 svAdhyAya, 7 pratikramaNa evaM 11 bhikSAhAra nAmaka pratimAoM kA samAhAra kiyA hai| para ina naye nAmoM ko mAnyatA nahIM milI hai| vratoM ke aticAra : zrAvakoM ke vratoM ke aneka aticAroM meM bhI bhinnatA pAI gaI hai| isa sandarbha meM Ara. viliyamsa kI "jaina yogA" pustaka draSTavya hai|" jAti evaM varNa kI mAnyatA : ziddhAntazAstrI ne batAyA hai ki AcArya jinasena kI jainoM ke brAhmaNIkaraNa kI prakriyA usake pUrvavartI Agama sAhitya

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(300) : naMdanavana se samarthita nahIM hotI / usake ziSya guNabhadra evaM vasunandi Adi uttaravartI AcArya bhI usakA samarthana nahIM karate 126 bhautika jagat ke varNana meM visaMgatiyA~ : vartamAna kAla bhautika jagat ke antargata jIvAdi chaha dravyoM kA varNana samAhita hai| umAsvAti ne "upayogo lakSaNaM" kahakara jIva ko paribhASita kiyA hai| para zAstroM ke anusAra, upayoga kI paribhASA meM jJAna, darzana ke sAtha-sAtha sukha aura vIrya kA bhI uttarakAla meM samAveza kiyA gyaa| aneka granthoM meM upayoga aura cetanA zabdoM ko pRthak-pRthak bhI batAyA gayA hai| isakA samAdhAna kSamatA evaM kriyAtmaka cetanA ke rUpa se kiyA jAtA hai| isI prakAra, jIvotpatti ke viSaya meM bhI vikalendriya jIvoM taka kI sammUrcchanatA vicAraNIya hai jaba ki bhadrabAhu caturdaza pUrvadhara ne kalpasUtra meM makkhI, makar3I, pipIlikA, khaTamala Adi ko aNDaja batAyA hai| nizcaya - vyavahAra kI carcA se yaha prayoga - sApekSa prazna samAdheya nahIM dikhatA / ajIva ko 'pudgala' zabda se abhilakSaNita karane kI sUkSmatA ke bAvajUda bhI usake bheda - prabhedoM kA cakSu kI sthUlagrAhayatA tathA anya indriyoM kI sUkSmagrAhitA ke AdhAra para varNana Aja kI dRSTi se kucha asaMgata-sA lagatA hai / padArtha ke aNu - skandha rUpoM kI yA vargaNAoM kI carcA kundakunda yuga se pUrva kI hai / para kundakunda ne sarvaprathama cakSu - dRzyatA ke AdhAra para skaMdhoM ke chaha bheda kiye haiN| unhoMne AkAra kI sthUlatA ko dRzya mAnA aura cakSuSA - adRzya padArthoM ko sUkSma mAnA / isa prakAra, USmA, prakAza Adi UrjAyeM tRtIya koTi (sthUla sUkSma) aura vAyu Adi gaisa, gandha va rasavAn padArtha (sUkSma - sthUla) caturtha koTi (sUkSmatara) meM A gye| durbhAgya se dhvani UrjA karNagocara hone se prakAza Adi se sUkSmatara ho gaI / 1 dhavalA - varNita vargaNA - krama vardhamAna sthUlatA para AdhArita lagatA hai para usakA aNu - AhAra- taijasa - bhASA - mana- kArmaNa zarIra- pratyeka zarIra - bAdara nigoda - sUkSma nigoda-vargaNAoM kA krama kiMcit visaMgata lagatA hai / taijasa zarIra se kArmaNa zarIra sUkSmatara batAyA gayA hai, taijasa ( UrjAyeM) evaM dhvani AhAra - aNuoM se sUkSmatara hotI hai, sUkSma nigoda bAdara nigoda se sUkSmatara honA cAhiye tathA mana yadi dravyamana ( mastiSka) hai, to vaha pratyeka zarIra se bhI sthUlatara hotA hai / jainoM kA paramANuoM ke bandha sambandhI niyamoM kA vidyuta guNoM ke AdhAra para vivaraNa abhUtapUrva hai / para yaha vivaraNa akriya gaisoM ke yaugikoM ke nirmANa, upasaha-saMyojI yaugikoM tathA saMkula lavaNoM ke sambhavana se saMzodhanIya ho gayA hai| zAstrI ne ina niyamoM kI zAstrIya vyAkhyA meM bhI TIkAkArakRta antara batAyA hai| aneka vidvAn vibhinna vyAkhyAoM se ina

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Agama-tulya granthoM kI prAmANikatA kA mUlyAMkana : (301) zAstrIya mAnyatAoM ko hI satya pramANita karane kA yatna karate haiM / parantu unheM taijasa vargaNA aura nabho vargaNA ke AkAroM kI sthUlatA ke antara ko mAnasika nahIM banAnA cAhiye / unheM garbhaja (saliMgI) prajanana ko aliMgI-sammUrchana prajanana ke samakakSa bhI nahIM mAnanA cAhiye / upasaMhAra uparokta vivaraNa se spaSTa hai ki SaTkhaMDAgama, kaSAyapAhur3a, kundakunda, umAsvAti tatha uttaravartI cUrNi-TIkAkAroM ke granthoM ke sAmAnya antaHparIkSaNa ke kucha uparokta udAharaNoM se nimna tathya bhalI bhAMti spaSTa hote haiM : 1. ina granthoM kA nirmANa IsApUrva prathama sadI se terahavIM sadI ke bIca huA hai / inake lekhaka na sarvajJa the, na gaNadhara hI, ve ArAtIya the / 2. ina granthoM ke Agama-tulya ataeva prAmANika mAne jAne ke jo do zAstrIya AdhAra haiM, ve ina para pUrNatayA lAgU nahIM hote / 3. AcArya kundakunda kA adhyAtmavAdI sAhitya amRtacandra evaM jayasena (10-12 vIM sadI) ke pUrva prabhAvazAlI nahIM bana sakA / phira bhI, isakI aitihAsika mahattA mAnI gaI / isI se unheM svAdhyAya ke maMgala meM gautama gaNadhara ke bAda sthAna milA / yaha maMgala zloka kaba pracalana meM AyA, isakA ullekha nahIM milatA, para isameM bhadrabAhu jaise aMga-pUrvadhAriyoM taka ko anadekhA kiyA gayA hai, yaha acarajakArI bAta avazya hai / para isase bhI acaraja kI bAta yaha hai ki adhikAMza uttaravartI AcAryoM ne unake badale umAsvAti kI mAnyatAoM ko upayogI maanaa| yahI kAraNa hai ki jaba solahavIM sadI meM punaH banArasIdAsa ne ise pratiSThA dI, taba paMthabheda huaa| aba bIsavIM sadI meM bhI aisI hI sambhAvanA dikhatI hai| 4. ina granthoM meM varNita aneka vicAra aura mAnyatAyeM uttarakAla meM vikasita, saMzodhita aura parivardhita huI haiM / 5. inameM varNita aneka AcAraparaka vivaraNoM kA bhI uttarottara vikAsa aura saMzodhana huA hai| 6. aneka granthoM me svayaM evaM paraspara visaMgata varNana pAye jAte haiN| inake samAdhAna kI "dvAvapi upadezI grAhyau" kI paddhati tarkasaMgata nahIM hai| 7. inake bhautika jagat sambandhI vivaraNoM meM vartamAna kI dRSTi se prayoga pramANa-bAdhakatA pratIta hotI hai| 8. AzAdhara ke uttaravartI AcAryoM ne aneka pUrvavartI AcAryoM kI mAnyatAoM ko apanI ruci ke anusAra apane granthoM meM svIkRta kiyA hai, pApabhIrutA, pratibhA kI kamI tathA rAjanItika asthiratA ne inheM sthira aura rUr3ha mAna liyA gyaa|

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(302) : naMdanavana 9. prAcIna AcAryoM ne evaM TIkAkAroM ne apane-apane samaya meM AcAra evaM vicAra pakSoM kI aneka pUrva mAnyatAoM kA saMrakSaNa, poSaNa va vikAsa kiyA hai| ataH sabhI zAstrIya mAnyatAoM kI aparivartanIyatA kI dhAraNA Thosa tathyoM para AdhArita nahIM hai| 10. isa aparivartanIyatA kI dhAraNA ke AdhAra para prayoga-siddha vaijJAnika tathyoM kI upekSA yA kATa kI pravRtti hamAre jJAna pravAha kI garimA ke anurUpa nahIM hai| __ ata: hameM apane zAstrIya varNanoM, vicAroM kI parIkSA kara unakI prAmANikatA kA aMkana karanA cAhiye, jaisA vaijJAnika karate haiN| isa parIkSaNa vidhi kA sUtrapAta AcArya, samantabhadra, akalaMka Adi ne sadiyoM pUrva kiyA thaa| vartamAna buddhivAdI yuga parIkSaNajanya samIcInatA ke AdhAra para hI AsthAvAna bana skegaa| AcArya kundakunda bhI yaha nirdiSTa karateM haiN| AcArya vIrasena bhI yahI mAnate haiN| sandarbha 1. mAlavaNiyA, dalasukha; pa. kai.caM. zAstrI abhi. grantha, 1980, peja 138 2. muni naMdighoSa; tIrthakara, 17,3-4,1987, peja 63 3. jyotiSAcArya nemicandra; tIrthakara mahAvIra aura unakI AcArya paramparA-3, vidvat pariSada, dillI, 1974, pe. 296 4. AryikA jJAnamatI jI; mUlAcAra kA Adya upoddhAta-1, bhAratIya jJAnapITha, dillI 1984, peja 18 5. jyotiSAcArya, nemicandra; mahAvIra aura unakI AcArya paramparA-2, pUrvokta, 1974, peja 251 6. upAdhyAya, amara muni; paNNA samikkhae dhamma, vIrAyatana, rAjagira, 1987 | 7. dekhie nirdeza 5 peja 8, peja 19 | 8. AcArya baTTakera; mUlAcAra- 1 bhAratIya, jJAnapITha, dillI, 1984, peja 132 | 9. dekhiye nirdeza 5 peja 28-1691 10. saMnyAsI rAma; 'zramaNa', pArzvanAtha vidyAzrama, vArANasI, 38,6,1987 pe 27, 11. nIraja jaina; "jaina gajaTa' (sAptAhika), 92, 41-42, 1987, peja 101 12. dekhiye nirdeza 5 peja 771 13. nyAyAcArya, mahendrakumAra; jaina darzana, varNI granthamAlA, kAzI, 1966, peja 268 |

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adhyAya - 3 Agamika. mAnyatAoM meM yugAnukUlana AgamoM kI prAmANikatA ke AdhAra - jainoM meM Ajakala Agama, zabdArtha (uttAna?) aura kucha pracalita paramparAoM ke AtmavivecanA kA yuga cala rahA hai| AgamoM kA AdhAra lekara naye-naye praznoM ko upasthita kiyA jAtA hai| ina prakaraNoM meM AgamoM kI satyatA prakaTa karate hue apane-apane mata pratipAdita kiye jA rahe haiM / prAyaH 'Agama' zabda se pavitra granthoM kA bodha hotA hai| ye pavitra graMtha pratyeka dharmataMtra meM pAye jAte haiM, para jainoM meM eka nahIM, inakI eka dIrgha zreNI hai / vastutaH mUla prazna hai- Agama kyA haiM aura unakI pramANikatA kitanI hai? kyA ve trikAla-satya haiM ? AcArya mahAprajJa ne batAyA hai ki yadyapi Aja zruta aura Agama samAnArthI mAne jAte haiM, para unameM bahuta antara hai| 'zruta' zabda adhika prAcIna hai, aura usameM aMzataH visaMvAditA aura aMzataH avisaMvAditA bhI hotI hai| isake viparyAsa meM, 'Agama' sadA avisaMvAdI mAnA jAtA hai / isa zabda ke aneka paryAyavAcI haiM jinameM zruta, zAstra, jinavANI, jinavacana yA Aptavacana Adi mukhya haiM / zAstroM ke anusAra, jinavANI to : 1. aThAraha doSa rahita sarvajJa evaM vItarAga dvArA kathita 2. khaNDana rahita 3. pratyakSa aura anumAna Adi pramANoM se abAdhita 4. bAdhaka pramANa rahita 5. yukti-zAstra-avirodhI yA avisaMvAdI hotI hai / isakI prAmANikatA ke ye hI AdhAra haiM / AcArya mahAprajJa kA kathana hai ki avisaMvAdI Agama to svataHpramANa hote haiM aura aMgabAhya zruta Agama-AdhArita hone se parataHpramANa hote haiM / digambara jainoM ke itihAsa se hameM patA calatA hai ki digambaroM kI utkaTa tapo-sAdhanA ke bAvajUda bhI, kramika prajJA-hAni evaM smRtihAni ke kAraNa, tathA anya kAraNoM se bhI, hama vartamAna jinavANI ko mahAvIra nirvANa ke 682 varSa (yA 156 I.) ke bAda kevala aMzataH hI smRti meM rakha sake / paM. kailAza caMdra zAstrI ke anusAra, guru-ziSya-paramparA kI sudRr3ha nIMva evaM

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(304) : naMdanavana tapobala kI zakti ke bhrama meM digambaroM ne jinavANI ke saMkalana kI AvazyakatA kA anubhava hI nahIM kiyA / isake sAtha hI jinhoMne yaha saMkalana kiyA, usa para praznacinha bhI lagA diyA / isa paristhiti meM AcArya dharasena ko avaziSTa aMza ke lopa kI zaMkA huI, to unhoMne do ziSyoM ko, jo unheM smaraNa thA, AgamajJAna diyA jisase digambaroM ke prathama Agama-kalpa grantha likhe gye| isake uttaravartI kAla meM aneka grantha race gaye / ye sabhI AcArya ArAtIya (dUravartI) kama se kama mahAvIra nirvANa se 683 (varSa dUra) kahe jAte haiM / unake race granthoM ko hI hama upacAra se jinavANI kahate haiN| vastutaH ve 'AcAryavANI' haiN| unheM jinavANI mAnane ke AdhAroM kA mUlyAMkana kiyA jA sakatA hai / isake AdhAra para Aja hameM vibhinna zAstroM meM aneka tathya prApta hote haiM jo uparokta AdhAroM para khare nahIM pratIta hote haiM / sAtha hI, aisA bhI lagatA hai ki ye zAstra apane yuga ke jJAna-vijJAna ko prastuta karate haiN| isIliye unameM Adhunika bhautika jagat meM AviSkRta aneka vivaraNoM kA saMketa bhI nahIM hai| isa sambandha meM aneka sUcanAyeM tulasI prajJA, 23-4, paM. . jaganmohanalAla zAstrI sAdhuvAda graMtha evaM "sAiMTiphika kanTeMTsa ina prAkRta kenansa" meM dI gaI hai / vahAM visaMvAditA ke 31 vivaraNa diye gaye haiN| inameM (1) mahAvIrottara 683 varSa kI. AcArya paramparA kI upalabdha vividhatA (2) zAstroM meM pUrvApara virodha, (3) bhautika jagat ke vivaraNoM meM visaMgatiyA~ tathA (4) AcAra sambandhI visaMgatiyA~ samAhita haiN| isake sAtha hI, jinavANI ko 'sarvajJatA' ke siddhAnta ke AdhAra para hamane 'sthiratathyI mAnA hai, usake pare koI jJAna hI nahIM hai| nirantara parivartanazIla jagat evaM jIva meM sthiratathyatA kI bAta bhI Aja ke yuga meM gale nahIM utrtii| jJAna to pravAhazIla hotA hai| unameM aitihAsika tathyatA kI svIkRti adhika rucikara hogii| isIliye usake vivaraNoM ko binA parIkSA kiye, vaijJAnikatA bhI prApta nahIM ho pAtI / uttarAdhyayana bhI kahatA hai ki prajJA se dhArmika siddhAntoM kI samIkSA karanI caahiye| hamAre cauthI-pAMcavIM sadI ke aura usake uttaravartI siddhasena, samantabhadra, akalaMka, vidyAnanda Adi AcAryoM ne parIkSApradhAnI banakara ise vaijJAnikatA pradAna karane kA prayAsa kiyA hai| siddhasena ne apanI dvAtriMzikA meM kahA hai ki maiM pUrvajoM ke dvArA sthApita siddhAMtoM va vyavasthAoM ko tathaiveti mAnane kA pakSadhara nahIM huuN| maiM unakI parIkSA karU~gA, cAhe koI mAne yA na maane| yahI kAraNa hai ki vibhinna zAstroM ke vivaraNoM meM samaya-samaya para piravartana, saMvardhana, saMzodhana, nAmAntaraNa, krama-parivartana tathA vilopana Adi kI prakriyAyeM apanAI gaI haiN| jJAna ke vikAsa kA rAjamArga inhIM prakriyAoM se adhika vyApaka aura upayogI hotA hai| phalataH hameM

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Agamika mAnyatAoM meM yugAnukUlana : (305) vidyamAna Agama-kalpa graMthoM ke vivaraNoM ke sandarbha meM pUrvApara avisaMvAditA kI dRSTi se vicAra karanA caahiye| ___ yaha vaijJAnika yuga hai aura hama apane dharma kI vaijJAnikatA tathA vaijJAnika pravRtti ko prasArita bhI karate haiN| vartamAna meM sabhI sAdhu evaM gurujana vijJAna aura dharma-samanvaya ke upadeza bhI dete haiN| para vijJAna kI apanI sImA hai| vaha abhI bhautika jagat aura jIvana se sambandhita ghaTanAoM kI hI. AMzika yA samagra vyAkhyA karane kA prayogabaddha prayatna karatA hai| adhyAtma jagat abhI usakI sImA se pare hai, yadyapi usa kSetra meM yaha praveza karatA pratIta hotA hai| ___ Ajakala kyA, pratyeka yuga meM paramparAvAdI aura madhyamArgI paramparAyeM rahI haiN| pahalI paramparA cira-pratiSThita mAnyatAoM ko traikAlika mAnatI rahI hai aura dUsarI paramparA mAnyatAoM aura vicAroM meM yugAnukUla parivartana kI poSaka rahI hai| yaha sahI hai ki madhyamArgI paramparA ke anuyAyiyoM kI saMkhyA kama rahI hai aura unheM paramparAvAdiyoM ke Akoza kA bhAjana bhI bananA par3atA hai| pazcima meM to madhyayuga meM, aura abhI paryApta mAtrA meM, yaha Akroza vikarAla rahA hai, para bhArata meM aisI sthiti nahIM aaii| isakA kAraNa yaha hai ki prArambha ke AcArya to, nemicandra zAstrI ke anusAra, zrutadhara sArasvata aura prabuddha koTi ke the aura unhoMne jaina mAnyatAoM ko yugAnurUpa banAye rakhane kA prayatna kiyaa| usake uttaravartI kAla meM paramparApoSaka AcAryoM aura bhaTTArakoM kI paramparA clii| unheM videzI AkramaNoM rAjakIya virodhoM tathA sAhitya bhaNDAroM/maMdiroM ke dhvaMsoM ke kAraNa antarmukhatA dhAraNa karanI pdd'ii| unhoMne "jo hai sA' usake parirakSaNa kI vRtti apnaaii| isase Aja hamArA zAstrIya jJAna dasavIM-gyArahavIM sadI kI mAnyatAoM, pravRtti aura vardhamAna jJAna-kSitija ke prati na kevala udAsIna hai, apitu zAstrIya vivaraNoM ko hI varIyatA detA hai| yaha jaina dharma kI vaijJAnikatA ko poSita karane kI pravRtti aura mAnasikatA ke pratikUla hai| isake bAvajUda paramparAvAdiyoM kI tulanA meM, jainoM meM pratyeka yuga meM pragatizIla AcArya aura vidvAna bhI hue haiN| jinhoMne dhArmika siddhAntoM evaM AcAra-vicAroM meM yugAnukUla sAmaMjasya banAye rakhane kA prayatna kiyaa| inameM pUrva meM diye gaye AcArya ke atirikta, purANa yuga ke aneka AcAryajinasena, loMkAzAha, tAraNasvAmI, bra.zItala prasAda, svAmI satyabhakta, amara muni, AcArya tulasI, kAnajI svAmI adi pramukha haiN| inake kAraNa jaina dharma meM vaijJAnikatA evaM AdhunikatA ke bIja puSpita hote raheM haiN| pazcimI vicArakoM ne IsAI jagat ke udAharaNa se kucha niSkarSa nikAlA hai jinameM eka yaha hai ki dharma AdhunikatA aura vaijJAnikatA kA virodhI hai / unhoMne isa niSkarSa ko bhAratIya dharmoM para bhI prayukta kiyA hai, jo sahI nahIM

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(306) : naMdanavana hai / isI prakAra, kArla sAgana ne bhI kahA hai ki vibhinna dharma navaparivartana ke prati arucizIla hote haiM evaM bauddhika svataMtratA ke zatru haiM / unakA kathana hai ki manuSya binA dharma ke bhI acchA naitika raha sakatA hai / saMgaThita dharma to yathAsthitivAdI hote haiM / amarIkA meM 1999 meM kI gaI eka zodha se patA calatA hai ki: 1. ucca zikSA jitanI adhika hogI, dhArmikatA utanI hI kama hogI / 2. Aya jitanI adhika hogI, dhArmikatA utanI hI kama hogii| yahAM dhArmikatA se tAtparya amUrta tattvoM meM vizvAsa aura bhakti hai| dharma prAyaH amUrta tattvoM kI satyatA kI parIkSA karate haiN| isa kSetra meM abhI vijJAna nahIM pahuMcA hai| pazcimI vicArakoM ke ye niSkarSa parIkSApradhAnI jaina dharma para lAgU nahIM hote| isameM vyAkhyAoM evaM parivartanoM ke prati ruci rahI hai| isane anyoM dvArA Aropita vyaktivAdI caritra aura siddhAntoM ko sAmAjika evaM vaizvIya rUpa diyA hai| yaha apanI prAcIna mAnyatAoM ke parIkSaNa evaM parivardhana ke prati jAgarUka hai| yaha tathya Age diye vivaraNoM se spaSTa ho jAyegA / Agama yA Agama-kalpa granthoM kA svarUpa jaina samagrataH anekAntavAdI haiM aura vyavahArataH nayavAdI bhI haiM / dhavalA ke anusAra chaha nikSepoM ke AdhAra para athavA yadi nAma aura sthApanA ko chor3a diyA jAya, to dravya, kSetra, kAla aura bhAva ke anusAra vastu tattva kA varNana kiyA jAtA hai / jIva tattva ke vivaraNa meM bhAva bhI eka AdhAra hotA hai| isa dRSTi se hama dekheM, to hamAre Agama-kalpa graMthoM kA vivaraNa nimna rUpa meM diyA jA sakatA hai - 1. dravya dRSTi se * : ArAtIya AcAryoM dvArA racita hai / 2. kSetra dRSTi se : magadha (pATaliputra), mathurA, hAthIguMphA yA balabhI meM saMkalita hue haiN| 3. kAla dRSTi se : inakA graMtha-saMkalana kAla 360 I.pU. se 453-63I.pU. ke bIca hai aura artha kI dRSTi se anAdi kI mAnyatA ke bAvajUda bhI, ye pArzva (877-777 I.pU.) aura mahAvIra (599-527 I.pU.) ke kAla meM divya-dhvanita kiye gaye the / uttaravartI graMtha bhinna-bhinna samayoM meM likhe gaye haiM / 4. bhAva kI dRSTi se : inake mUla rUpa meM vibhinna vAcanAoM ke samaya parivartana kiyA jAtA rahA hai| pArzvanAtha kI sacela-acela dhAraNA mahAvIra-yuga meM acela meM pariNita huii| paMcAcAra AcAra-trika meM sakSiptIkRta huaa| aneka avadhAraNAyeM judd'iiN| saMkalita yA saMzodhita AgamoM ko kisI ne mAnya kiyA aura kisI ne amAnya kiyaa| kisI ne 11 aMgoM kA lopa batAyA, to kisI ne mAtra dRSTivAda kaa| zAstrI ne kahA ki digambaroM ko saMkalana kI AvazyakatA hI pratIta nahIM huI kyoMki sArvajanikatA kI dhAraNA AgamoM para lAgU nahIM hotii| para mUla racayitA kI dRSTi se, ye pArzvanAtha evaM mahAvIra ke tIrthakara bhava meM nirmita hue the|

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Agamika mAnyatAoM meM yugAnukUlana : (307) isa prakAra hama dekhate haiM ki hamAre Agama yA Agama- kalpa graMtha vizeSa kSetroM meM, vizeSa kAloM meM, vividha paryAyoM aura vividha rUpoM (artha, graMtha) meM racita haiM / zAstrIya mAnyatAoM ke kAraNa vartamAna samasyAyeM : (a) kSetragata dRSTi jaina bhUgola vizva ko sthira mAnatA hai, para pichale aura Aja ke bhaugolika parivartanoM ko dekhate hue yaha avadhAraNA vicAraNIya hai / zAstroM para azraddhA na ho, isaliye eka vizruta paramparAvAdI paMDita (mere guru, aba svargIya) ne mujhe sujhAva diyA thA ki isa viSaya meM samAja meM carcA hI nahIM karanI cAhiye / aba kSetroM meM parivartana huA hai, magadha kSetra meM upadiSTa arthAgama evaM vahIM para saMkalita Agama sampUrNa bhArata evaM vizvakSetrI mAna liye gaye / isa kSetra parivartana se aneka samasyAyeM sAmane AI haiM / 1. kSetragrata samasyAyeM vizva ke vibhinna kSetroM (yUropa, amarIkA, grInalaiMDa, uttarI va dakSiNI dhruva Adi) meM sUryodaya, sUryAsta kI aneka vividhAoM (18 ghaMTe kI rAta yA dina, chaha mahIne kI rAta yA dina Adi) ke kAraNa isake AcAra (jaise ratri - bhojana - tyAga, kuMyeM kA pAnI, kaMDe evaM lakar3I kI Aga se banA bhojana, devapUjA yA sthaMDila bhUmi yA miTTI para zauca Adi ) kA - pUrNataH pAlana nahIM ho sakatA / 2. audyogIkaraNa kA prabhAva : isake kAraNa vyasta ho rahI jIvanacaryA meM tathA zIta Rtu kI jaTilatA ke kAraNa sAmAnya AhAra kI carcA kaThina ho jAtI hai / phalataH prazItita evaM zIghrabhakSyI khAdya aura unakI vividhatA svIkAra karanI par3atI hai jo 'tIrthakara' ke sampAdaka ke anusAra hAnikAraka hai| ina paristhitiyoM meM sAdhudharma, vizeSataH digambara sAdhu dharma, kA pAlana bhI nahIM ho sakatA / phalataH vizva kI 99.98 pratizata janatA (jaina to mAtra 0.02 pratizata hI haiM) jaina siddhAntoM ke jJAna, pAlana evaM jIvana - lakSyoM kI prApti se vimukha hI rahegI / aisI sthiti meM jaina dharma kI vizvadharma kI mAnyatA kA artha kyA hai? isake liye use apanI AcAra - prakriyA meM kSetra - kAla - bhAvagata parivartana Avazyaka hai / 3. bhaktivAda : vizva ke adhikAMza dharma bhaktivAda ke pracaNDa udghoSaka haiM aura usI kA vAtAvaraNa banA rahe haiM / 'tAraNahAra kI manovaijJAnitA se svAvalambI jaina saMskRti vizeSa rUpa se prabhAvita hotI hai / 4. janabhASA : bha. pArzva aura mahAvIra ne janabhASA meM upadeza diye the aura jinavANI bhI sarva samAhArI ardha-mAgadhI bhASA meM grathita huI hai| vizva ke prAyaH dezoM kI janabhASA bhinna-bhinna hai| jinavANI ina bhASAoM meM nahIM hai| ataH usakI prabhAvakatA kaise vizvavyApI ho sakatI hai ?

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(308) : naMdanavana (ba) kAla dRSTi __jainoM ne kAla ko lakSaNa, pariNAma, kriyA Adi ke rUpa meM parivartanazIla mAnA hai| unhoMne kAla kI na kevala trayI mAnI hai, apitu utsarpiNI evaM avasarpiNI ke rUpa meM kAla-AdhArita bhautika evaM AdhyAtmika unnati evaM avanati bhI mAnI hai| yahI nahIM, kisI bhI eka cakra ke eka hI kAla meM hAsamAna (yA vardhamAna) parivartana mAne haiN| isa taraha kAlika parivartana ke AdhAra para bhI AcAra-vicAroM kI parivartanazIlatA spaSTa hai| udAharaNArtha, jainoM kA prArambha mahAvIra ke eka-AcArTI patha se huA thA, para kAla ke prabhAva se AcArya yazobhadra ke samaya do AcAryoM (sambhUtivijaya, bhadrabAhu) kI paramparA cala par3I aura mahAvIra dharma do rUpoM meM ho gyaa| aba to jitane hI AcArya, utane hI rUpa kI sthiti A gaI hai| uparokta donoM ke AcAra-vicAra nirUpaNa meM bhI antara A gyaa| zAstrI ne batAyA hai ki guru aura zAstra bheda ke sAtha devamUrtiyoM ke nigraMtha rUpa meM bhI kAlAntara meM parivartana huaa| inake hI samaya meM, AgamoM kI mAnyatA/amAnyatA kA prazna uTha par3A thaa| isa prakAra, kAlika dRSTi se bhI AgamoM meM parivartana hote rahe haiM aura ve avirala calate rheNge| tathApi, bauddhika jagat yaha mAnatA hai ki vartamAna meM upalabdha Agama rUpa se mAnya Agama yA Agama-kalpa graMtha kAla kI aitihAsika dRSTi se mahattvapUrNa haiM, sArvatrika evaM sArvakAlika dRSTi se nhiiN| (sa) bhAva dRSTi bhAva dRSTi se bhI jinopadezoM meM parivartana huA hai / udAharaNArtha, mahAvIra kI paryAya meM mahAvIra ne hI nimna parivartana kiye : 1. ka. triyAm aura cAturyAma dharma kA paMcayAma dharma meM parivartana kha. dainika pratikramaNa kI anivAryatA ga. aSTa pravacana mAtA (samiti, gupti) kI dhAraNA gha. acelakatva kI pratiSThA va mokSa mArga meM anivAryatA Ga rAtribhojana-viramaNa vrata kA sujhAva ca. chedopasthApanA cAritra kI dhAraNA saiddhAntika mAnyatAoM meM parivartana 2. AgamoM meM chaha aNuvratoM kI dhAraNA hai, jo pAMca aNuvratoM meM parivartita huii| 3. puSpadaMta-bhUtabali ke SaTkhaMDAgama meM siddhoM ke liye pRthaka se AyAma diye haiM, jaise- pAMca gati, chaha indriya Adi / ise uttaravartI AcAryoM ne nahIM maanaa| 4. akalaMka ne pratyakSa ke virodhI paribhASA ke pAramArthika evaM sAMvyavahArika-2 bheda kiye / 5. anuyogadvAra ne paramANu ke nizcaya aura vyavahAra-do bheda kiye jo jaMbUdvIpaprajJapti meM bhI Aye /

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Agamika mAnyatAoM meM yugAnukUlana . : (309) 6. pramANa kI paribhASA to aneka AcAryoM ne 'jJAnaM pramANaM' se lekara "svApUrvArtha-vyavasAyAtmakaM jJAnaM pramANaM' taka parivardhita kI / kundakunda ke yuga meM jahAM AcAra paMcakathA thI, use parivartita kara umAsvAti ne AcAra-trika kiyA / 7. laukika yA pApazruta kI saMkhyA sadaiva badalatI rahI hai / 8e. hamane zrAvaka ke sAta vyasana evaM ATha mUlaguNoM kI uttaravartI dhAraNA bhI svIkRta kI / 8. kundakunda ke yuga ke sallekhanAgarbhI bAraha vrata umAsvAti ke yuga meM sallekhanA-bAhya ho gye| samantabhadra aura umAsvAti ne aMmaNadharma ko zrAvakIkRta bhI kiyaa| 9. umAsvAti ne AdhyAtmika tattvoM kI 9 va 11 kI paramparA ko sapta tattvI banAyA evaM bandha-mokSa tattvoM kA krama adhika saMgata banAyA / 10. umAsvAti ne kundakunda ke nizcaya-vyavahAra evaM gyAraha pratimAoM para mauna rakhA / ye uttaravartI vikAsa pratIta hote haiM / 11. akalaMka ne upayoga kI paribhASA meM, jJAna darzana ke atirikta sukha aura vIrya ko bhI samAhita kiyA / 12. kalpasUtra aura anya granthoM meM ekendriya se lekara cAra indriya taka ke jIvoM meM saMmUrcchana janma ke sAtha garbha janma ko bhI mAnyatA dI hai / 13. hiMsA ke dravya-bhAva rUpa ke atirikta aneka prakAra ke bhedoM kA vistAra uttaravartI AcAryoM ne kiyA aura use caturvidha banAyA / 14. jainoM ne "vaidikI hiMsA hiMsA na bhavati" kA khaNDana karane ke bAvajUda bhI 'pUjyaM jinaM tvArcayato janasya, sAvadyalezo bahupuNyarAzI ke AdhAra para jaina dhArmika kAryoM-pUjA, abhiSeka, AratI, pratiSThA, vidhAna, gajaratha Adi meM hone vAlI hiMsA ko lezamAtra sAvadya kA nAma dekara anumodita kiyA hai| yahI nahIM, puruSArtha-siddhiyupAya gAthA 79 ke TippaNI meM to yaha bhI kahA gayA hai ki sAvadyalezI dhArmika kAryoM meM dharmAnurAga tathA lobhakaSAya kA alpIkaraNa hotA hai| bhautika yA AdhyAtmika uddezya ke liye kiye jAne vAle vaidika yA jaina-dhArmika kArya binA saMkalpa aura ArzIvAda ke hoM, yaha vimarzanIya viSaya bana gayA hai / saMkalpa aura sAvadyaleza kiMcat virodhI se pratIta hote haiN| yaha eka vicAraNIya viSaya hai / 15. jainoM ne pravAhyamAna (nAgahastI) evaM apravAhyamAna (Arya maMkSu) AdezoM ko bhI mAnyatA dI hai | 16. hamane paMcAstikAya kI gAthA 111 (amRtacaMdra) ko bhI svIkAra kiyA jisameM ekendriya ke tIna prakAroM ko sthAvara (pRthvI, vanaspati va jala) va agni evaM vAyukAya ko trasa kahA gayA hai| yaha digambara tattvArthasUtra se sammata nahIM hai| sambhavataH gatitrasatva yahAM abhIpsita ho, labdhitrasatva nhiiN|

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(310) : naMdanavana 17. umAsvAti ke pUrva 'pramANa' kI carcA vilupta-sI thI, umAsvAti ne ise 'jJAnaM pramANaM' se prArambha kiyA / 18. hamane ardhaphAlaka aura yApanIya sampradAyoM ko apane garbha meM samAhita kiyA jinake aneka siddhAnta mUla paramparA se mela nahIM khAte / ye saiddhAntika mAnyatAoM meM parivartana ke kucha nirUpaNa haiM / gahena adhyayana karane para aise hI aneka parivartana aura prApta ho sakate haiN| ina mAnyatAoM ke samAna AcAragata mAnyatAoM meM bhI parivartana huA hai| inake kucha udAharaNa nIce diye jA rahe haiM / AcAragata mAnyatAyeM 1. sAdhuoM ke mUla guNa : yaha sujJAta hai ki vartamAna NamokAra mantra kramazaH eka padI, dvipadI, tripadI ke mAdhyama se paMcapadI meM vikasita huA hai| tripadI meM arihanta, siddha evaM sAdhupada hI thaa| sambhavataH anya paramparAoM ke prabhAva se uttaravartI kAla meM isameM AcArya aura upAdhyAya pada jur3e haiN| ye sAdhu ke hI guNakRta koTi ke bheda haiN| prArambha meM 'mUlaguNa' zabda se sAdhuoM ke hI mUlaguNoM kA artha liyA jAtA thaa| zrAvakoM ke mUlaguNoM kI dhAraNA kA vikAsa to uttaravartI hai| sAdhuoM ke mUlaguNoM kI saMkhyA 18, 25, 27, 28 evaM 36 kI bIca pAI gaI hai jo samavAyAMga se lekara anagAra-dharmAmRta ke samaya ke bIca kI hai / 2. zrAvaka ke ATha mUlaguNa : kucha vidvAna samantabhadra kI mUlaguNI gAthA ko prakSipta mAnate haiN| phalataH unake 12 vratoM kA vivaraNa to AgamoM meM milatA hai, para unake mUlaguNoM kA varNana sambhavataH dasavIM sadI se hI prArambha huA hai| inameM bhI AzAdhara ne 3 paramparAyeM batAI haiN| inameM parivardhana evaM vistAraNa-donoM prakriyAyeM samAhita huI haiN| 3. sAdhuoM ke svAdhyAya kA samaya : yaha eka bAra meM 4 ghar3I se lekara 11 ghar3I taka kA hotA hai / laukika vidhi kI pramoNatA : jaina itihAsa ke vikaTa kSaNoM meM jinasena aura somadeva ne jainoM ke parirakSaNa meM mahattvapUrNa yogadAna diyA hai| hamane unake nimna zlokagata upadeza ko svIkRta kiyaa| 'sarvameva hi jainAnAM, pramANaM laukikI vidhiH / yatra samyaktavahAnirna, yatra na vratadUSaNaM / / / isake phalasvarUpa aneka naI paramparAyeM jainoM meM AI / inameM se kucha para Aja prazna khar3e kiye jA rahe haiM / inakA udbhava zAstrIya yA Agamika AdhAra para na bhI huA to, para aitihAsika kAraNoM se to huA hI hai / inase nivRtti pAnA kaThina hI pratIta hotA hai| bhaTTAraka prathA, yakSa-yakSI-pUjana,

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Agamika mAnyatAoM meM yugAnukUlana : (311) paMcAmRtAbhiSeka, digambara sAdhviyoM kA pada Adi paramparAyeM isI koTi meM AtI haiM / hiravaMza purANa Adi meM inakA ullekha aura varNana hai / 5. sAmAyika aura pratikramaNa : hamaneM ina prakriyAoM meM mUla prAkRta pAThoM ke sAtha uttaravartI aneka saMskRta ke pATha bhI svIkAra kiye / 6. bhaTTArakoM kI paramparA : hamane nigraMtha saMsthA ke antargata apane saMrakSaNa aura dharma parirakSaNa ke liye terApantha aura bIsapantha kI paramparA svIkRta kI aura zithilAcAra ke sAtha muni-paramparA ko bhaTTAraka ke rUpa meM parivartita hote huA dekhA hai / unakI koTi para Aja kiMcit prazna uThAye jA rahe haiM / yaha aitihAsika yugoM kI vivazatAoM ke kAraNa hameM svIkRta karanA par3A / unakA ullekha AgamoM meM nahIM hai, para inake astitva aura pratiSThA se kauna aparicita hai ? 7. bAIsa abhakSyoM kI dhAraNA :AcArya mahAprajJa ne batAyA hai ki bhogabhUmiyoM evaM kulakaroM ke yuga meM loga prAkRtika kaMda, mUla, patra, puSpa aura phala hI khAte the / kramazaH agni aura kRSi AI / isase vibhinna prakAra ke vIjAnna evaM vanaspati pakAkara khAye jAne lage / uttaravartI kAla meM jaba hiMsA-ahiMsA kA viveka vikasita huA, to AcArAMga, mUlAcAra tathA bAda meM aneka graMtho meM kucha padArthoM kI abhakSyatA nirUpita kI gii| ina abhakSyoM kI saMkhyA kA ullekha dasavIM sadI taka ke granthoM meM nahIM milatA / AcArAMga-2 peja 12 (AcArAMgacUrNi) meM abhakSyatA ke gyAraha AdhAra batAye gaye haiM jinase hiMsA-ahiMsA kI tIkSNatA prakaTa hotI hai| yaha kitanI vyAvahArika hai, yaha bAta alaga hai / isake viparyAsa, ratnakaraMDazrAvakAcAra Adi digambara graMthoM meM yaha adhika vyApaka hai| inameM (1) trasa jIva ghAta (2) pramAdotpAdakatA (3) svAsthya hAni (4) loka viruddhatA (5) alpaphala bahuvighAta evaM (6) apakvatA ke AdhAra batAye gaye haiM / bhagavatI 18.10 meM batAyA hai ki sarasoM, * ur3ada aura kulattha (aura anya aneka vanaspati bhI) tabhI bhakSya hote haiM jaba ve zastra-pariNata, eSaNIya, yAcita (sAdhu ke liye) aura labdha hoM / vahAM vanaspatiyoM ke liye zastra-pariNamana kI vidhiyAM bhI batAI gayI haiM | gRhastha bhI prAyaH inako isI rUpa meM khAte hoMge / isase lagatA hai ki kisI samaya agni-pakvatA mAtra bhakSyatA kA AdhAra nahIM rahI hogI / isa prakAra abhakSyatA kI dhAraNA to prAcIna hai, para unakI nizcita saMkhyA kI dhAraNA uttaravartI hai| ataH yaha spaSTa hai ki abhakSya padArthoM kI koTi aura saMkhyA samaya-samaya para parivartita hotI rahI hai / isI prakAra bhakSya padArthoM kI koTiyAM 9-18 ke bIca parivartita huI haiM / 8. puruSoM aura mahilAoM kI kalAyeM : yadyapi puruSoM kI 72 kalAyeM mAnI jAtI haiM, para inake nAma bhinna-bhinna graMthoM meM pRthaka-pRthak haiN| ye

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(312) : naMdanavana samayAnusAra parivartita hote rahe haiN| upalabdha kalAoM ko saMyukta karane para unakI saMkhyA 140 taka ho jAtI hai| isI prakAra, striyoM kI 64 kalAyeM bhI lagabhaga 140 ho jAtI haiM / 9. rogoM kI saMkhyA : AgamoM meM sAmAnyataH 16 roga batAye gaye haiM para unheM vibhinna srotoM se saMkalita karane para 64 ho jAte haiM / roga to sAmAnyataH ullaMdhita AcAra mAne jAne caahiye| ina vivaraNoM meM hama bhautika jagata sambandhI mAnyatAoM para vicAra nahIM kara rahe haiN| unameM parivartanoM kI saMkhyA bhI paryApta hai| uparokta saiddhAntika aura AcAragata parivartana prAyaH zAstrIya haiM / madhyayuga aura naye yuga meM bhI 'parivartana kI paramparA vardhamAna rahI hai| yaha aneka zAstrIya evaM sAmayika samasyAoM ke samAdhAra kA prayatna karatI hai| udAharaNArtha : a. loMkAzAha aura tAraNasvAmI ne zvetAmbara aura digambaroM meM zAstra-pUjaka evaM mUrtipUjA virodhaka sampradAyoM kI sthApanA kii| isakA AdhAra zAstrIya ke atirikta mandira durvyavasthA bhI rahA hai| ye paMtha Aja paryApta pragatizIla haiN| ba. amara muni ne sAdhuoM ke liye vAhana-prayoga, zastrapariNata bhakSyatA ko punaH pratiSThita kiyaa| unhoMne svacAlita zaucAlayoM ke upayoga ko bhI svIkRti dii| (yadyapi ye viSaya Aja bhI vicAra zreNI meM haiM) sa. AcArya tulasI ne jainadharma ke vizvIya samprasAraNa ke liye samaNa-samaNI kI paramparA sthApita kI jo gRhastha aura sAdhu kI koTiyoM ke madhyavartI hai| isake sadasya videza jAkara dharma pracAra bhI aneka varSoM se kara rahe haiN| da. AcArya vidyAnanda ne jIvanta-svAmI kI pratimA kI pUjyatA batAI aura jainoM ke hindUkaraNa kA saMketa diyA / ya. adhikAMza pazcima vicAraka bhAratIya dharmoM ko nakArAtmaka aura nirAzAvAdI kahate haiM / isa dhAraNA ko nirbala karane ke liye svAmI satyabhakta ne dharma kI paribhASA ko nayA rUpa diyA hai / unake anusAra, dharma se saMsAra meM sukha kA saMvardhana hotA hai| duHkha nivRtti to parokSa phala hai| vaise bhI dharma kI paribhASA samaya-samaya para badalatI rahI hai| prathama yuga meM, yaha 'dhamma. hi hitayaM payANaM' ke rUpa meM prajAmukhI thI, bAda meM yaha 'jIvarakSaNa' ke rUpa meM AI aura phira 'Atma-vizuddhi sAdhana' ke rUpa meM vyaktiniSTha ho gaI / para aba yaha 'kSemaM sarvaprajAnAM' ke rUpa meM pratiSThita ho rahI hai| satyabhakta ke samAna, mahAtmA bhagavAnadIna ne bhI zrAvakoM kI pratimAoM ko nayA nAma aura rUpa dekara unhe sakArAtmaka tathA samAjamukhI banAne kI prakriyA batAyA hai| >

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Agamika mAnyatAoM meM yugAnukUlana : (313) ra. paNDita phUlacandra zAstrI jaise vidvAnoM ne harijanoM ko manuSya mAnakara unake mandira praveza kA samarthana kiyA / usa samaya unakA virodha bhI huA thA, para yaha prazna aba gauNa - sA bana gayA hai| la. pratyeka dharma - tantra meM prAyaH 33 pratizata bhautika jagat kA varNana rahatA hai / isa varNana kI zabdAvalI viziSTa hotI hai| isake kAraNa hI, deza - videzoM meM isakA adhyayana nahIM ho sakA / isa sadI ke aneka vidvAnoM ne zAstrIya zabdAvalI meM prastuta vicAroM kI Adhunika mAnyatAoM se aMzataH yA pUrNataH samakakSatA sthApita kara jaina vivaraNoM kI tathA usake aneka AcAra-vicAroM kI vaijJAnikatA pratiSThita kara usake saMvardhana meM yogadAna diyA hai| isase pazcimI jagat jaina dhAraNAoM ke maMthana kI ora AkRSTa huA hai / isa taraha bhAva ( samaya - AdhArita paryAyeM) kI dRSTi se bhI bhautika evaM AdhyAtmika mAnyatAoM meM parivartana AyA hai / ina parivartanoM ke viSaya meM sabhI vidvAna avagata haiM / Aja bhI yaha paramparA avirata cala rahI hai| isake bAvajUda bhI, jo vivekIjana vijJAna ko usakI nirantara parivartanazIlatA ke kAraNa dharma kI tulanA meM sammAna nahIM dete unheM dharma aura vijJAna kI upayogitAoM kI punaH niSpakSa samIkSA karanI cAhiye / Agamika yA Agama-kalpika mAnyatAoM ke ina parivartanoM tathA samayAnukUla naI sthApanAoM ke AdhAra para unakI prAmANikatA viziSTa aitihAsika kAla ke AdhAra para mAnI jAnI cAhiye, traikAlika AdhAra para nahIM / yaha satya hai ki AgamoM ke aneka vivaraNa vizeSataH amUrta jagat ke aura aneka bhautika jagat ke Aja bhI anukaraNIya hoMge, zAyada traikAlika satya bhI hoM / ahiMsA, satya, aparigraha Adi aise hI siddhAnta haiM / hAM, bhautika vivaraNoM para paracatuSTaya se vicAra apekSita hai| vicArakoM ne yaha mAnA hai ki jo siddhAnta yA mAnyatAyeM yugAnurUpa nahIM hotIM, ve jIvanta nahIM banI raha paatiiN| phalataH prAcIna zAstrIya mAnyatAoM ke yugAnukUlana kI prakriyA avirata calanI caahiye| yahI vaijJAnikatA kI kasauTI hai, jIvantatA kA niSkarSa hai aura dharma ke sukha-saMvardhaka rUpa kI sakriyatA kA preraka hai / yaha prakriyA hI hameM pUrvokta samasyAoM ke nirAkaraNa meM sahAyaka hogii|

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adhyAya - 4 digambara Agama-tulya granthoM kI bhASA : sampAdana aura saMzodhana kI vivecanA aisA mAnA jAtA hai ki kisI bhI dharma-tantra kI vizvajanInatA, lokapriyatA evaM anukaraNIyatA ke tIna AdhAra haiM - (1) ucca koTi ke saMsthApaka (2) vizva-ekatA ke pratipAdaka Agama, zruta yA zAstra evaM (3) tantra kI susaMgata zreSThatA kI dhaarnnaa| ye tInoM AdhAra eka dUsare se kramazaH sambandhita haiN| dharma-saMsthApaka to apane samaya meM dharma-tantra kA vikAsa karate haiM aura bAda meM unake dvArA kathita yA unake dvArA likhita AgamoM ke AdhAra para hI bhAvI-anuyAyI pIr3hiyAM aura jana-samudAya tantra kI prAcInatA, upayogitA evaM zreSThatA kA mUlyAMkana karate haiN| jaina dharma kI vizvajanInatA ke pratipAdana meM bhI ye tInoM tattva kAryakArI haiN| usake saMsthApakoM kI sarvajJatA, vItarAgatA evaM nirdoSatA kI mAnyatA ne unake vacanoM aura bhASA meM prAmANikatA evaM sarvajanInatA dI hai| inakI nikaTatama aura kiMcita sudUravartI ziSyAvalI dvArA racita Agama unakI hI vANI mAne jAte haiM aura unameM vedoM ke samAna pavitratA evaM aparivartanIyatA kI dhAraNA kama se kama mahAvIra kAla se to pracalita hai hI / ye Agama na kevala naitika siddhAntoM kI dRSTi se hI mahattvapUrNa haiM, apitu aitihAsika dRSTi se bhI mahattvapUrNa haiN| unase siddhAntoM evaM bhASA ke mUlarUpoM kA patA calatA hai / phira vicAra pravAha, jJAnadhArA to nirantara pravAhazIla hotI rahatI hai| ozo' ke samAna kucha vicAraka tathyAtmakatA ko bhrAmaka mAnakara aitihAsika pariprekSya kI upekSAkara 'dharmasya tattvaM nihitaM guhAyAm' kA rAga gAte haiM, para yaha karNapriya to ho sakA hai, lokapriya nahIM ho pAyA hai / tIrthaMkaroM kI dezanA aura usakI bhASA 2, jainoM kI mAnyatAnusAra tIrthaMkara kI dezanA zabda taraMga rUpa hotI hai jise saMsAra ke samasta prANI apanI-apanI yogyatA ke anusAra grahaNa karate haiM / isakI vyaMjakatA isakI akSarAtmakatA ko vyakta karatI hai| yaha dezanA .3.4.5.30 * yaha zodha patra 'anekAMta aMka 49.1.,1996 meM prakAzita huA hai|

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digambara Agama-tulya granthoM kI bhASA sampAdana aura saMzodhana kI vivecanA (315) : sarvabhASAtmaka hotI hai, yaha aThAraha mahAbhASA aura sAta sau laghubhASAoM kA samagra rUpa hotA hai jisase yaha sabhI prANiyoM ko bodhagamya hotI hai / aneka bhASAoM meM pariNamana karane kI kSamatA tathA mukhyataH magadha meM dezita hone ke kAraNa samavAyAMga, kAvyAnuzAsana, aupapAtika sUtra, mahApurANa Adi graMthoM meM ise ardhamAgadhI kahA gayA hai| isakA mUla utpatti - sthAna magadha (pUrva) aura zUrasena (mathurA pazcima) kSetroM kA madhyavartI pradeza hai jo jainoM ke adhikAMza tIrthakaroM kI janmasthalI evaM karmasthalI rahI hai| bha. RSabhadeva kA upadeza bhI ardhamAgadhI meM mAnA jAtA hai| ataH kauzala ke ayodhyA kI bhASA bhI ardhamAgadhI kSetra meM samAhita hotI hai| vastutaH tIrthaMkaroM ke aneka kSetroM meM vihAra ke kAraNa unakI mAgadhI bhASA meM aneka upabhASAoM ke zabdoM kA sammizraNa huA hogA jinameM vibhinna prAkRta bhASAoM kA prabhAva bhI sammilita hai| yaha 'ariyA' ke 'arihA' ke rUpa meM parivartita hone se spaSTa hai / isIlie yaha prAkRta bhASA janasAmAnya ke liye bodhagamya mAnI jAtI rahI hai / phalataH, ardhA mAgadhI + zaurasenI + anya bhASAaiM / = isIlie isameM aneka prAkRta jana bhASAoM ke lakSaNa aura zabda pAe jAte haiM / inakA vivaraNa bAlacandra zAstrI ne diyA hai| phalataH ise kisI eka viziSTa bhASA ke nAma se sambodhita nahIM kiyA jA sakatA ardhamAgadhI bhASA kA svarUpa : kathya bhASA - prAkRta bhASA isa bhASA ke sambandha meM aneka svadezI aura videzI bhASA vijJAniyoM ne vicAra kiyA hai| sabhI kA mata hai ki sAmAnyataH bhASA do prakAra kI hotI hai-- (1) kathya janabhASA aura (2) sAhityika bhASA / jaba koI janabolI bRhatsamudAya ke dvArA yA rAjanItika rUpa se mAnya hotI hai, taba vaha bhASA kahalAtI hai / jaba usa bhASA ke mAdhyama se sAhitya nirmANa hone lagatA hai, taba vahI bhASA sAhityika bhASA bana jAtI hai| isakA svarUpa janabolI aura bhASA se kiMcit pariSkRta ho jAtA hai| prArambha meM sabhI bhASAeM jana- boliyoM ke rUpa meM kathya rUpa meM hI pAI jAtI haiM aura unakA koI sAhitya bhI nahIM hotA / lekina unake aneka paravartI rUpa sAhitya meM pAe jAte haiM / ina rUpoM ke AdhAra para hI janabhASAoM kA astitva svIkAra kiyA jAtA hai| ina janabhASAoM kA koI vyAkaraNa bhI nahIM hotA / inheM hI 'prAkRta bhASA kahA jAtA hai| hamAre tIrthaMkaroM ne isI prakAra kI kathya janabhASA - prAkRta bhASA meM dezanAaiM dI thIM / unakI bhASA sAhityika nahIM thI, nahIM to vaha sarvajana bodhagamya kaise ho sakatI thI? namisAdhu ne isa prAkRta kI paribhASA hI vyAkaraNAdi saMskAroM se rahita vacana vyApAra ke rUpa meM kI hai| isa vacana vyApAra kI bhASA hI prAkRta bhASA hai| unake anusAra ardhamAgadhI bhASA hI prAkRta bhASA hai jo deza, kAla bhedoM

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(316) : naMdanavana meM samAharita-saMskArita hotI huI bhinna-bhinna rUpoM meM vyakta huI hai| isake pratyeka rUpa kSetra-vizeSa meM sImita hote haiM jinake AdhAra para inakI saMjJA hotI hai - muNDA, gaur3I, mAgadhI, zaurasenI, mahArASTrI aadi| isI AdhAra para kozakAra ApTe ne bhI prAkRta bhASA kA artha svAbhAvika yA kSetrIya janabhASA batAyA hai| haradeva bAharI bhI prAkRta ko mUlabhASA evaM anya bhASAoM kI jananI mAnate haiM / isalie AcArya hemacandra ke mata ke viparyAsa meM, adhikAMza bhASAvijJAnI yaha svIkAra karate haiM ki prAkRta bhASA saMskRta mUlaka nahIM hai| yaha svatantra samAnAntara evaM pUrvavartI bhASA hai| phalataH sambandhita janabhASA ko kisI bhI sAhityika bhASA kA prathamastara mAnA jAtA hai| vAkapatirAja, rAjazekhara, yahAM taka ki pizala ke samAna pazcimI vidvAnoM ne bhI ina janabhASAoM ko hI prAkRta bhASA kahA hai| sAmAnyataH yaha mAnA jAtA hai ki mahAvIra aura unake uttaravartI yuga meM bacce (prAyaH 15 pratizata), striyAM (prAyaH 50 pratizata), azikSita (prAyaH 20 pratizata) aura vRddha vyakti (prAyaH 5 pratizata), evaM chadmavezI sAdhu, prAkRta bhASA hI bolate the / phalataH usa samaya prAyaH 90 pratizata se adhika loga prAkRta bolate rahe hoNge| yaha tathya nATakoM ke kathopakathanoM se puSTa hotA hai| isase usa samaya kI bhISaNa azikSA kA bhI anumAna hotA hai| prAkRta bhASA kA sAhityika rUpa aura AgamoM kI bhASA 2.3 jaba koI bhASA sAhityika rUpa grahaNa karatI hai, to usake svarUpa meM pariSkaraNa evaM samAharaNa kI prakriyA kucha teja yA kSINa hotI hai| jaba yaha eka hI sImAMta para pahu~ca jAtI hai, taba usakA mAnakIkaraNa evaM vyAkaraNa nibandhana hotA hai| isa prakAra kisI bhI janabhASA yA prAkRta bhASA kA sAhityika svarUpa usakA dvitIya stara kahA jAtA haiM / prAkRta bhASA meM vizAla sAhitya hai| yaha vibhinna kSetroM meM aura yugoM meM nirmita huA hai| isakA aitihAsika evaM kAla dRSTi se adhyayana karane vAle vidvAnoM ne isa dvitIya stara ke vikAsa ke tIna caraNa batAe haiM / inameM, tatsama, tadbhava evaM dezI zabdoM kA samAhAra bhI pAyA jAtA hai| isameM janasaMparka, paribhramaNa evaM do yA adhika kSetroM ke sImAnta Adi kAraNoM se aneka bhASAoM kA prabhAva samAhita huA hai| isa samAharaNa se hI usameM bahujana-bodhagamyatA AI hai| isane chAndas bhASA ko bhI aMtargarbhita kiyA hai| isa vividha bhASika samAhAroM ke kAraNa isakA vyAkaraNa banAnA atyanta kaThina kArya hai| saMskRta meM to isa prakAra kA vividha-bhASA-samAhAra bahuta sImita thA, ataH pANini ne use 'uNAdigaNa' ke dvArA niyamita kara diyA / para prAkRta bhASA meM yaha sambhava nahIM thA, ataH prArambha meM na isakA vyAkaraNa banA aura na hI uttaravartI kAla meM isakA koI-uNAdigaNa' samakakSa apavAda prakaraNa hI / 3.

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digambara Agama-tulya granthoM kI bhASA : sampAdana aura saMzodhana kI vivecanA: (317) yaha pAyA gayA hai ki sAhityika bhASA ke tIna caraNa usake kramika vikAsa ke nirUpaka haiN| yaha spaSTa hai ki inameM vyAkaraNa nibaddhatA uttarottara vardhamAna hogI arthAt prathama caraNa prAyaH vyAkaraNAtIta hI hogA / sabhI bhASA - vijJAnI yaha mAnate haiM ki AgamoM (yA prAcIna Agama tulya graMthoM) kI bhASA sAhityika prAkRta ke vikAsa ke prathama caraNa ( 600 BC -200 AD) ko nirUpita karatI hai vastutaH bhASika - vikAsa ke itihAsa kI dRSTi se prAkRta bhASA prAcIna evaM madhyakAlIna AryabhASA parivAra kI sadasya hai| paurANika dRSTi se isa yuga meM isakA udbhava kozala- magadha dezIya bhaRSabha ke samaya se aura aitihAsika dRSTi se mohanajodar3o aura har3appA kI saMskRti se bhI pUrvavartI kAla se mAnA jA sakatA hai / yaha pUrva vaidika bhASA hai aura bha. pArzvanAtha (875-775 B.C.) se pUrvavartI to mAnI hI jA sakatI hai| ise bha.nemanAtha ke samakAlIna mAnanA aitihAsika dRSTi se kiMcit vicAraNIya hogA kyoMki zAstroM meM bha. pArzvanAtha aura bha. nemanAtha kA aMtarakAla prAyaH caurAsI hajAra varSa batAyA gayA hai aura abhI itihAsajJa 84800 I.pU. ke viSaya meM koI tathya nahIM pA sake haiM / mahAbhArata yuddha ko itihAsakAroM ne abhI 1400-2000 I. pU. taka anumAnita kiyA hai / ( isa sambandha meM anya mata bhI haiN)| isa dRSTi se bha.nemanAtha ke sambandhI zrIkRSNa aura mahAbhArata ke kRSNa kI bhI samakAlikatA nahIM baiThatI / mahAbhArata ke kRSNa kA zUrasena to mAnya ho sakatA hai, para jainoM ke nemanAtha ke yuga ke zUrasena kI vizvasanIyatA vivAdita lagatI hai| phira, itihAsa ke abhAva meM zUrasena kSetra magadha kA aMga thA yA magadha zUrasena kA, yaha batA pAnA bhI kaThina hai| sAtha hI, kyA zUrasena kI bolI ke samaya magadha meM koI apanI bolI yA bhASA hI nahIM thI? phalataH mAgadhI yA ardhamAgadhI zUrasena kSetrIya bhASA se janmI, yaha tarkaNA susaMgata nahIM lagatI / isalie vibhinna kSetrIya prAkRtoM ko samAnAntarataH vikAsazIla evaM bahinoM ke samAna mAnanA to anApattijanaka hai, para unheM mA~-beTI ke samAna mAnanA kiMcit aticAra lagatA hai| haoN, yaha mAnyatA to svAbhAvika hai ki rAjanItika parivartanoM aura bauddhadharma ke utthAna se jainoM kI ardhamAgadhI prAkRta ko zaurasenI ne uttarakAla meM prabhAvita kiyA ho jaba mathurA jaina kendra banA ho / phira bhI yaha mAnyatA kyoM nahIM sthira kI jA sakatI ki use mahArASTrI prAkRta ne bhI prabhAvita kiyA ho ? mathurA meM hI to lagabhaga 360 I. meM skaMdilAcArya kI vAcanA huI thI jisameM zvetAmbaramAnya Agama pratiSThita kiye gaye the| astu sabhI paristhitiyoM para vicAra karane para mahAvIrakAlIna prAkRta kA rUpa ardhamAgadhI thA kyoMki isameM magadha ke atirikta anya bhASAgata zabdoM kA bhI samAharaNa thA / yahI mUla AgamoM kI bhASA mAnI jAtI hai| isa bhASA

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(318) : naMdanavana kA svarUpanirdhAraNa isa samaya digambara sAdhu aura vidvat varga meM lagabhaga pichale pandraha varSoM se manoraMjaka carcA kA viSaya banA huA hai| Agama-tulya granthoM kI bhASA kA svarUpa aura zuddha zaurasenIkaraNa ___ 1978 ke pUrva DA. e.ena. upAdhye, hIrAlAla jaina, phUlacandra zAstrI, bAlacandra zAstrI, jagadIzacandra jaina aura nemicandra zAstrI Adi jaina-Agama-bhASA marmajJa vidvAnoM ne digambara AgamoM yA Agama-tulya granthoM ke bhASika adhyayana se yaha niSkarSa diyA thA ki inakI bhASA eka jAtIya nahIM hai, inameM anya jAtIya bhASAe~ bhI garbhita haiM / isalie isa bhASA ko ardhamAgadhI kahA gayA hai jahA~ isa zabda kA artha- 'ardha magadhAtmakaM ardha ca sarvabhASAtmaka' mAnA gayA hai| ise 'RSibhASita' evaM 'devabhASA' bhI kahA gayA hai| yaha veda bhASA ke samAna prAcIna aura pavitra hai| isake viparyAsa, meM kucha loga isa bhASA ko zaurasenI mAtra mAnate haiN| yadi ise ardhamAgadhI bhI mAnA jAya, to yaha zaurasenI kI beTI ke samAna mUlataH zaurasenI para AdhArita hogii| isa mAnyatA meM vartamAna ke pravacana-pramukha, pravacana-parameSThi evaM vAcanA-pramukha bhI preraka haiN| unake mata kA AdhAra zAyada yaha ho ki digambaroM meM to jinavANI ke AdhArabhUta dvAdazAMgI Agama kA vismRti ke garbha meM cale jAne ke kAraNa lopa ho gayA hai| usakI bhASA ko zAyada ve 'ardhamAgadhI' mAnane meM koI parezAnI anubhava na kareM / isa vismaraNa aura vilopana ke tIna kAraNa spaSTa haiM-(1) AcArAMga ke samAna vartamAna upalabdha AgamoM meM sacelamukti kI carcA (2) anya AgamoM meM strI-mukti kI carcAeM, tathA kathAe~ tathA (3) aneka prakAra kI sahaja pravRtti pradarzita karane vAlI para, digambaroM ke mata se vikRta rUpa pradarzita karane vAlI aneka kthaaeN| unake anya kAraNa bhI ho sakate haiN| aneka vidvAnoM ne isa bAta para Azcarya prakaTa kiyA hai ki smRti-hAsa kI prakriyA to samaya ke sAtha svabhAvika hai, para jinakalpI digambaroM meM isakA hrAsa sthavirakalpiyoM kI tulanA meM kAphI teja huA hai yaha mata vIra-nirvANa ke bAda kI 683 varSa kI digambara paramparA ke avalokana se satyApita hotA hai| digambaroM kI isa Agama-viSayaka smRti-hAsa kI tIvra-dara aura kAraNoM para kisI bhI vidvAna kA maMthana dRSTigata nahIM huA hai| isa kAraNa digambara paramparA para aneka Aropa bhI lagate rahateM haiN| yaha mauna AtmArthiyoM kI sahaja vyaktivAditA kA pariNAma hI mAnA jaayegaa| / vastutaH dvAdazAMgI hI Agama haiM jo vIra nirvANa ke samaya gaNadharoM ke dvArA sUtra-grathita hokara smRti grathita hue the| yaha kAla mahAvIra nirvANa ke samakakSa (527 yA 468 I.pU.) mAnA jAtA hai| yadi pArzvanAtha ke samaya kI dvAdazAMgI ko bhI mAnA jAye (jo vIra zAsana ke samaya bhI pUrvo ke smRta

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digambara Agama-tulya granthoM kI bhASA : sampAdana aura saMzodhana kI vivecanA : (319) aMzoM ke rUpa meM jIvanta mAnI gaI) to AgamakAla 777 yA 718 I. pUrva taka bhI mAnA jA sakatA hai| yaha Agama ardhamAgadhI prAkRta meM the, yaha zAstrIya dhAraNA hai| isakI zAstrollikhita prakRti bhI spaSTa hai| sambhavataH Aja kI carcA isa lupta Agama kI bhASA se sambandhita nahIM hai| yaha carcA una graMthoM kI bhASA se sambandhita hai jo digambaroM meM vartamAna meM Agama to nahIM, Agama-tulya ke rUpa me mAnya haiN| inako Agama yA paramAgama kahanA kiMcit vidvat-vicAraNIya bAta ho sakatI hai| paurANika atizayoktiyoM ke vizleSaNa ke yuga meM bIsavIM sadI kI ye atiraMjanAe~ hamAre vartamAna ko bhUta banA rahI haiN| ye kaha rahI haiM ki hama vartamAna jIvana ko bhUtakAlIna jIvantatA denA cAhate haiN| yaha zAyada hI sambhava ho| __ ina graMthoM meM kaSAyapAhur3a, SaTkhaDAgam, kundakunda kI graMthAvalI, bhagavatI-ArAdhanA, mUlAcAra Adi Ate haiN| inakA racAnAkAla anAdi hai, para bhASAtmakatA, yaha 156-215 I. ke AsapAsa ThaharatI hai| yaha kAla mahAvIra se 683 varSa ke bAda hI AtA hai| (aneka loga isa kAla ko 683 varSa ke antargata bhI mAnate haiM, para yaha zraddhAmAtra lagatA hai) mahAvIrottara sAta-sau varSoM meM ardhamAgadhI prAkata meM kyA parivardhana-saMvardhana hae, yaha vivecya viSaya atyanta mahattvapUrNa hai| isa vivecana se hI inakI bhASA kI prakRti nirdhArita karanA sambhava ho skegaa| bhASA-vijJAniyoM ke anusAra, isa samaya-sImA meM prAkRta bhASA apane vikAsa ke dvitIya stara ke tIna caraNoM meM se prathama caraNa para rahI hai jaisA ki pahale kahA gayA hai| isa caraNa meM prAkRta hameM aneka rUpoM meM milatI hai-zilAlekhI prAkRta, jAtakoM kI pAli- prAkRta, jainAgamoM Adi Agama-tulya granthoM kI prAkRta evaM nATakoM kI praakRt| yaha bhASA kathya ke samAna prAcIna nahIM hai| samaya ke sAtha usake rUpa, dhvani, zabda aura artha nizcita hue haiM jisase usakI navIna prakRti kA anumAna lagAyA jAtA hai| isase prAkRta aura sAhityika prAkRta meM antara bhI prakaTa hotA hai aura eka cakIya bhASika prakriyA kA anumAna bhI lagatA hai : prAkRta bhASA - sAhityika prAkRta - nayI janabhASA - nayI sAhityika bhASA - nayI janabhASA prAkRta........ yaha prakriyA hI bhASA ke vikAsa ke itihAsa ko nirUpita karatI hai| isa prathama caraNa kI samaya sImA meM prAkRta upabhASAoM meM bheda prakaTa nahIM hue the| bhASA meM ekarUpatA evaM ardhamAgadhI svarUpatA banI rahI / phira bhI, vartamAna Agama-tulya graMthoM kI ardhamAgadhI ke svarUpa meM mahAvIra kAlIna sarvabhASAmaya svarUpa kI tulanA meM kucha parivartana to AyA hI hogaa| aba isameM mukhyataH mAgadhI aura zaurasenI kA mizraNa hai| phira bhI, yaha janabhASA hai -

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(320) : naMdanavana vyAkaraNAtIta bhASA hai| yaha tatkAlIna bahujana-bodhagamya bhASA hai| uttaravartI yuga meM jaba rAjanIti yA anya kAraNoM se magadha meM jainadharma kA hAsa huA aura mathurA jainoM kA kendra banA, to yaha svAbhAvika thA ki asmitA ke kAraNa isakA nAma-rUpa parivartana ho| isameM aba zauresanI kI prakRti kI adhikatA samAhita hone lgii| phira bhI yaha mizrita bhASA to rahI hai| zirIna ratnAgara ne bhI do bhASAoM ke mizraNa se utpanna nayI bhASA ke vikAsa ke kAraNoM kI chAnabIna meM ise mizrita bhASA hI batAyA hai| isako pazcimI bhASA-vijJAniyoM ne jaina zaurasenI isIlie kahA hai ki yaha zuddha zaurasenI nahIM hai| 'jaina' zabda lagane se usameM mAgadhI yA ardhamAgadhI kA samAhAra svayameva ho jAtA hai| isakI apanI kucha vizeSatAe~ haiM | cUMki yaha zuddha zaurasenI nahIM hai, isalie kucha vidvAna 1979 meM hI rayaNasAra ke nava saMskaraNa ke purovAk meM yaha likhane kA sAhasa kara sake ki mudrita kundakunda sAhitya kI vartamAna bhASA atyanta bhraSTa evaM azuddha hai| yaha bAta unake sabhI graMthoM ke bAre meM hai| ve yaha bhI kahate haiM ki yaha sthiti bhASA jJAna kI kamI ke karaNa huI hai| yaha jaina zaurasenI ke sahI rUpa ko na samajhane kA pariNAma hai| phalataH unhoMne rayaNasAra, niyamasAra aura samayasAra Adi granthoM kI bhASA ke sandarbha meM zuddha zaurasenIkaraNa kI prakriyA apanAI hai| Agama-tulya graMthoM kA sampAdana ___ isa zaurasenIkaraNa kI prakriyA kA nAma 'sampAdana' rakhA gayA hai| isameM 'purovAk' 'munnuDi' ho gayA hai| samayasAra ke sampAdana kA AdhAra 22 mudrita aura 35 hastalikhita pratiyoM meM se 1543 I. (1465 zaka) kI prati ko banAyA gayA hai jo samAlocakoM ko upalabdha nahIM karAI jA sktii| yahI nahIM, 1993 meM to yaha sthiti rahI ki sampAdita samayasAra (1978) ko upalabdha karAne meM bhI asamarthatA rhii| hAM, use zreSThIjanoM ke vivAha meM vitaraNa kI samarthatA avazya dekhI gii| isa prakriyA meM sAmAnya yo 'vidyArthI saMskaraNa kI muhara lagAkara sampAdana ke sarvamAnya TippaNa dene jaisI paramparA ke apanAne ke prati tIvra aruci spaSTa dikhatI hai| isa paramparA vyAghAta ko sujhAvoM ke bAvajUda bhI nae saMskaraNa meM bhI poSita kiyA gayA hai| isa prakaraNa meM pUrva-prakAzita samayasAroM meM pAe gae (aura aba sampAdaka-cayanita) zabda rUpoM kA samarthana mahattva nahIM rakhatA kyoMki ve bhASika AdhAra para nahIM, apitu anyatra upalabdhatA yA artha-spaSTatA ke AdhAra para die gae haiN| una dinoM zaurasenI bhASA vijJAnI hI kahA~ the?12 sampAdana kI isa prakiyA meM kundakunda sAhitya kI prArambhika upalabdha pANDulipiyoM kI bhASA meM virUpatA AI hai| pahale mUla kA artha karane meM hI bhinnatA dekhI jAtI thI aba mUla zabda kI bhinnatA bhI kI jA rahI hai| yaha

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digambara Agama-tulya granthoM kI bhASA : sampAdana aura saMzodhana kI vivecanA : (321) kahanA susaMgata nahIM lagatA ki jaina-siddhAnta artha kI ekarUpatA para AdhArita hai aura kisI ke zabda-bhinna-karaNa se usa para koI asara nahIM pdd'taa| evaMbhUta naya kI dRSTi se yaha mAnyatA mela nahIM khaatii| phira, zabda-bheda hI to prAcIna samaya se artha-bheda aura sthUla se sUkSma yA viparyaya dizA meM jAne kA kAraNa rahA hai| isI kAraNa jaina saMgha kA ghaTakIkaraNa huaa| kyA yaha zaurasenIkaraNa bhI eka naye ghaTaka kA janaka siddha hogA? . punazca, sampAdita saMskaraNa ke sAmAnya avalokana se yaha patA calatA hai ki bhASika ekarUpatA ke nAma para vyAkaraNa evaM chanda ke AdhAra para ucita evaM granthakAra-abhipreta jo zaurasenIkaraNa ho rahA hai, vaha pUrNa nahIM hai, Adarza nahIM hai, svaicchika hai| isake aneka udAharaNa padmacandra zAstrI ne apane lekhoM meM diyA hai| udAharaNArtha- 'puggala' ko to 'poggala' kiyA gayA hai para 'otsaMyoge' kA niyama 'cuvikajja, vuccadi' Adi para lAgU nahIM kiyA gayA hai| phalataH isa svaicchikatA kA AdhAra ajJAta hai| kyA ozo ke samAna sampAdaka mahodaya bhI kundakunda kI rUha se pleMceTa mAdhyama se zabda viveka prApta kara lete haiM ? sAtha hI, sampAdana meM prAkRta meM 'bahulam' ko to prAyaH upekSaNIya hI mAna liyA gayA hai| "munnaDi' meM prAkRta bhASA ke kramika vikAsa meM kundakunda ke granthoM ko itihAsa aura kAla kI dRSTi se sahAyaka mAnate hue bhI sampAdaka use uttaravartI vyAkaraNoM ke AdhAra para sampAdita karate hue kyA apane hI kathya ke virodha meM nahIM jA rahe haiM? aura kyA saMskRta nibaddha prAkRta vyAkaraNa vyAkaraNAtIta janabhASA sAhitya para lAgU kie jA sakate haiM ? yaha zaurasenIkaraNa mukhyataH bArahavIM sadI ke AcArya ke prAkRta vyAkaraNa ke AdhAra para kiyA gayA lagatA hai| yaha Azcarya hai ki pahilI-dUsarI sadI ke granthoM kA bhASika svarUpa bArahavIM sadI ke granthoM ke AdhAra para sthira kiyA jAya? yadi kundakunda ke kisI pUrvakAlIna vyAkaraNa ke AdhAra para aisA kiyA jAya, to yaha prakaraNa adhika vicAraNIya ho sakatA thaa| vartamAna sampAdana se utpanna prazna cinha kundakunda ke graMthoM ke sampAdana ke nAma se ardhamAgadhI ke zuddha zaurasenIkaraNa kI bhASika parivartana kI prakriyA ne vidvat jagat meM bauddhika vikSobha utpanna kiyA hai| sambhavataH yaha 1980 ke prArambha meM sAmAnya thA, para aba yaha apa-sAmAnya hotA lagatA hai| isa prakriyA ne aneka praznoM aura samasyAoM ko janma diyA hai jinake samAdhAna kI apekSA na kevala vidvat jana ko abhISTa hai, apitu zraddhAlu jagat bhI aMtaraMga se unakI upekSA karatA hai| isa dRSTi se nimna bindu sAmane Ate haiM :

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(322) : naMdanavana 1. bhASika parivartana kA adhikAra : jainadharma naitikatA pradhAna dharma hai| isake kucha siddhAnta hote haiN| sampAdana, saMzodhana aura prakAzana ke bhI kucha siddhAnta hote haiN| isake anusAra, mUla lekhaka se anujJA athavA usake abhAva meM usakI hastalikhita prati kA AdhAra Avazyaka hai| durbhAgya se, ye donoM hI sthitiyAM vartamAna prakaraNa meM nahIM haiN| phalataH bhASika parivartana kI prakriyA mUlataH anaitika hai| isameM parivartana kA adhikAra sAmAnyataH kisI ko nahIM haiN| haoN, bIsavIM sadI meM isake apavAda dekhe jA sakate haiN| isameM digambara jaina vidvat pariSad dvArA prakAzita 'mahAvIra aura unakI AcArya paramparA' binA prakAzaka kI anujJA to kyA, usake binA jAne hI kisI anya saMsthA ne prakAzita kara dii| abhI 'himAlaya meM digambara muni' kI sthiti bhI aisI hI banI hai|" aisA lagatA hai ki dakSiNa deza uttara se kiMcit adhika acchA hai, jahA~ "rIyAliTI ke punaH prakAzana ke liye jvAlAmAlinI TrasTa ne vidhivata anujJA lii| jaba punaH prakAzana ke lie vidhivata anujJA apekSita hai phira sampAdana aura saMzodhana kI to bAta hI kyA? isameM mAnasika maMgalAcaraNa ke samAna mAnasika anujJA kI dhAraNA hI bacAva kara sakatI hai| dUsare, prAkRta meM 'bahulam' ke AdhAra para uttaravartI vaiyAkaraNoM ne yaha mAnA hai ki prAkRta bhASA (janabhASA) meM eka hI zabda ke aneka rUpa hote haiN| 'kundakunda zabdakoSa' se yaha bAta spaSTa rUpa se jAnI jAtI hai| isa sthiti meM ina rUpoM meM ekarUpatA lAne kI prakriyA mUla lekhaka kI bhAvanA ke pratikUla hai| Agama tulya graMthoM ke prakaraNa meM to yaha aura bhI puNyakSayI kArya hai kyoMki hama unheM pavitra mAnate haiM / zabdoM kA heraphera unheM apavitra banAtA hai| isake kAraNa unake prati zraddhA meM Digana sambhAvita hai| ina sabhI dRSTiyoM se yaha kArya naitikataH anadhikAra ceSTA hai| phalataH Agama-tulya graMthoM meM bhautika parivartana kA adhikArI kauna hai? yaha prazna vicAraNIya bana gayA hai| 2. virUpaNa kA prabhAva : Agama tulyaM graMthoM ke zAbdika zaurasenIkaraNa se unake mUlarUpa kA virUpaNa hotA hai, yaha spaSTa hai| isa virUpaNa se : 1. Agama bhASA kI prAcInatA samApta hotI hai| 2. isase unameM zraddhAbhAva kA hrAsa hotA hai| 3. virUpita graMthoM kI prAmANikatA meM saMdeha utpanna hotA hai| 4. arthAntara nyAsa kI saMbhAvanA bar3hatI hai| 5. ghaTakavAda ko protsAhana milatA hai| 6. virUpaNa se AgamoM kI aitihAsikatA punarvicAraNIya banatI hai aura prAkRta ke bhASika vikAsa ke sUtroM kA lopa hotA hai| 7. virUpaNa Agama-tulya graMthoM ko uttaravartI kAla kA siddha kregaa| vaise bhI aneka zodhaka ina graMthoM ko pAMcavIM-chaThI sadI se bhI uttaravartI hone kI bAta siddha karane ke tarka dene lage haiN| yaha virUpaNa ina tarkoM ko

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digambara Agama-tulya granthoM kI bhASA sampAdana aura saMzodhana kI vivecanA: (323) balavAna bnaaegaa| isalie aba taka kisI bhI digambara vidvAna ne ina graMthoM meM vyAkaraNIyatA lAne kA sAhasa nahIM dikhaayaa| isa sthiti ko samarasa banAe rakhane ke lie yaha adhika acchA hotA ki pATha bhedoM ke TippaNa de diye jAte / isa virUpaNa kI svaicchikatA bhI sAmAnyajana kI samajha se pare hai / isakA uddezya gahanataH vicAraNIya hai / 3. zabda - bheda se artha-bheda na hone kI mAnyatA: yadi zabda-bheda evaM uparokta prakAra ke virUpaNa (yA ekarUpatA) se artha bheda na hone kI bAta svIkAra kI jAye to isa prakriyA kA artha hI kucha nahIM hotaa| isake lie prayatna hI vyartha hai / jaba zabdaikya se artha-bheda ho sakatA hai aura bIsavIM sadI meM bhI nayA sampradAya (bheda vijJAnI) panapa sakatA hai, taba zabda-bheda se artha-bheda to kabhI bhI sambhAvita hai / 4. prAkRta bhASA ke svarUpa kI hAni prAkRta bhASA cAhe vaha ardhamAgadhI ho yA zaurasenI, janabhASA hai aura usakA prathama stara kA sAhitya vyAkaraNAtIta yuga kI dena hai| janabhASA ke svarUpa ke AdhAra para usakI sahaja bodhagamyatA ke lie usameM bahurUpatA anivArya hai| yadi ise vyAkaraNa - nibaddha yA saMzodhita kiyA jAtA hai to usake svarUpa kI ora aitihAsikatA kI hAni hotI hai| kyA hama usake sarvajana bodhagamya svarUpa kI zAstrIya mAnyatA kA vilopana cAhate haiM? 23 5. digambara Agama-tulya graMthoM kI bhASAtmaka prAmANikatA kI hAni: yaha mAnA jAtA hai ki digambaroM ke Agama-tulya graMtha pAMca, chaha hI haiM / anya graMtha to paryApta uttaravartI haiN| inakI racanA prathama se tRtIya sadI ke bIca lagabhaga sau varSoM meM huI hai / yaha mAnyatA vizeSa Apattijanaka nahIM honI caahie| inakI bhASA ke viSaya meM DA. khaDabaDI ne SaTkhaNDAgama ke saMdarbha meM use bar3I mAtrA meM zaurasenI bhAgaka batAyA hai, 22 zuddha zaurasenI nhiiN| unhoMne usake zaurasenI -aMga ke gahana adhyayana kA sujhAva bhI diyA hai| DaoN. rAjArAma bhI yaha mAnate haiM ki zilAlekhoM aura abhilekhoM meM kSetrIya prabhAva mizrita hue haiM phalataH usakA vyAkaraNa- nibaddha svarUpa kaise mAnA jA sakatA hai? bhASA - vijJAnI to una prAcIna abhilekhoM kI prAkRtoM meM zaurasenI kA alpAMza hI mAnate haiM 24 / yahI sthiti kundakunda ke sAhitya kI bhI hai| yadi upalabdha kundakunda sAhitya kI bhASA atyanta bhraSTa aura azuddha hai to tatkAlIna anya graMthoM kI bhASA bhI tathaiva sambhAvita hai| isake aneka zabdoM ko khoTA sikkA taka kahA gayA hai| isase jisa prakAra kundakunda ke graMthoM kI sthiti bana rahI hai usI prakAra samasta digambara Agama-tulya graMthoM kI sthiti bhI saMkaTapUrNa, aprAmANika aura asthAyI ho jaayegii| isase jaina - saMskRti kI dIrghajIvitA kA eka AdhAra bhI samApta ho jAyegA / DaoN.

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(324) : naMdanavana gokulacandra jaina, ke. Ara. candrA, ajita prasAda jaina", phUlacandra zAstrI, DA. ema. e. DhAkI' aura jauharImala pArakha Adi vidvAnoM ne bhI isI prakAra ke mata samaya-samaya para likhita yA vyaktigata rUpa meM prastuta kie haiN| ina graMthoM kI bhASAtmaka azuddhatA kI dhAraNA, phalataH punarvicAra cAhatI hai| 6. prAkRta ke zabda rUpoM meM aneka prAkRtoM kA samAhAra : yaha pAyA gayA hai ki 'bhavissadi', 'vijjANaMda, 'thudi', 'koMDakuMDa', 'Ayariya', 'NamA', 'AiriyANaM', 'loe', 'sAhUNaM', 'arahaMtANaM Adi zabdoM meM kucha aMza mahArASTrI prAkRta vyAkaraNa se siddha hote haiM aura kucha aMza zaurasenI vyAkaraNa se / phalataH zaurasenI ke aneka zabda mizrita vyutpatti vAle haiN| aisI sthiti meM zabdoM kI prakRti ko mAtra zauresanI mAna lenA ucita pratIta nahIM hotaa| unapara mahArASTrI aura mAgadhI kA bhI prabhAva hai| abhI DA. candrA ne 'Na nanvarthe' sUtra ko mAgadhI aura zaurasenI para lAgU hone ke pramANa die haiN| cU~kri sAmAnyataH prAkRta bhASAoM kA mUla-srota eka sA hI rahA hai, ataH unameM isa prakAra ke samAhAra svAbhAvika haiN| kSetra vizeSa ke kAraNa unake dhvani rUpa tathA anya rUpoM meM parivartana bhI svAbhAvika hai| ina aneka rUpoM kI prAmANitA asaMdigdha hai| prAcIna sAhitya ke pariprekSya meM viziSTa zabdoM kI varIyatA kI dRSTi se unakA sampAdana, saMzodhana, phalataH, yuktisaMgata pratIta nahIM hotA / / 7. di. Agama-tulya granthoM ke racayitA AcAryoM kA zaurasenI jJAna : abhI taka mukhya Agama-tulya graMthoM ke racayitA pramukha AcAryoM kA jo jIvanavRtta anumAnita hai, usameM koI bhI apane jIvana-kAla meM zUrasena pradeza meM nahIM janmA yA rahA pratIta hotA hai| kucha dakSiNa meM rahe, kucha gajarAta aura vartamAna mahArASTra meN| ina pradezoM kI janabhASA zaurasenI nahIM rahI hai| phira bhI, unakA zaurasenI kA jJAna vyAkaraNa-nibaddha thA, yaha kalpanA vyAkaraNAtIta yuga meM kiMcit durUha sI lagatI hai| haoN, unheM smRti paramparA se avazya zaurasenI-bahula ardhamAgadhI rUpa janabhASA kA jJAna prApta thA jo sambhavataH zravaNabelagola paramparA se milA ho / vahI inake granthoM kI bhASA rhii| isake zuddha-zaurasenI hone kA prazna hI nahIM utthtaa| - isake sAtha hI, yaha dhAraNA bhI balavatI nahIM lagatI hai ki zaurasenI prAkRta kA itanA pracAra thA ki vaha kaliMga, gujarAta, dakSiNa va magadha pradeza meM jana-bhASA bana gaI ho| hamAre tIrthakara bhI magadha, kauzala, kAzI, kurujAMgala va dvArAvatI jaise kSetroM meM janme haiM jahAM kI bhASA bhI mUlataH zaurasenI kabhI nahIM rhii| yadi aisA hotA, to ina sabhI dezoM meM Aja bhI zaurasenI bhASA-bhASiyoM kI bahulatA hotii| phalataH anya kSetroM meM yaha sAdhu yA vidvatjana kI bhASA rahI hogI jo sthAnIya boliyoM se bhI prabhAvita rahI hogii| 'ATha kosa para bAnI kI lokokti meM paryApta satyatA hai| haoN, yaha

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digambara Agama-tulya granthoM kI bhASA : sampAdana aura saMzodhana kI vivecanA : (325) sambhava hai ki ise mizrita rUpa meM kahIM-kahIM rAjabhASA ke rUpa meM mAnyatA milI hogI jisase isake prAcIna zabda-rUpa aneka prAcIna zilAlekhoM meM pAe jAte haiN| mujhe lagatA hai ki kucha lekhakoM ne ati utsAha meM isa bhASA kI vyApakatA ke sambandha meM bhrAnti utpanna karane kA yatna kiyA hai| isakA eka rUpa Agama-tulya granthoM kI bhASA ke jaina zaurasenI ke badale 'zuddha-zaurasenI kI bhASika dhAraNA ke rUpa meM 1994 se prakaTa huA hai| ise vicAroM kA vikAsa kaheM yA jaina dharma kA darbhAgya ? yaha bhayaMkara sthiti hai| isa dRSTi se eka lekhaka kI nAmakaraNa-sambandhI vaicArika anApatti anAvazyaka hai " 8. di. Agama-tulya graMthoM kI pavitratA kI dhAraNA meM hAni : kisI bhI dharma tantra kI pratiSThA evaM dIrghajIvitA ke lie usakI prAcInatA evaM usake dharma-granthoM kI pavitratA pramukha kAraka mAne jAte haiN| dharma granthoM kI pavitratA aura prAmANikatA ke AdhAra aneka tantroM meM unakI apauruSeyatA, IzvarAdiSTatA yA parAmAnavIyatA mAnA gayA hai| para jaina-tantra meM isakA AdhAra svAnubhUti evaM Atma-sAkSAtkAra mAnA jAtA hai| isa sAkSAtkAra meM artha aura zabda donoM samAhita hote haiN| yadi Atma-sAkSAtkAra ko hamaneM prAmANika mAnA hai, to artha aura zabda rUpoM ko bhI prAmANika mAnanA anivArya hai| inakI eka paramparA hotI hai, usakA saMrakSaNa dIrghajIvitA kA pramukha lakSaNa hai| hama vaha paramparA na mAneM, yaha eka alaga bAta hai| para, paramparA meM parivartana usakI pavitratA meM vyAghAta hai| kyA hama apane Agama-tulya granthoM ke rUpa meM prasphurita jinavANI kI janahitakAraNI pavitra paramparA ko vyAkaraNIkaraNa se AghAta nahIM pahuMcA rahe haiM? hamArI dainandina jinavANI kI stuti kA artha hI taba kyA raha jAtA hai? / 9. digambara Agama-tulya graMtha tIrthakara vANI kI paramparA ke dhanI haiM kI mithyA dhAraNA kA saMpoSaNa : apane Agama-tulya graMthoM kI bhASA ke zaurasenIkaraNa se aura zaurasenI ko ardhamAgadhI ke samAnAntara na mAnane se isa mithyA dhAraNA ko bhI bala milatA hai ki digambara graMtha tIrthakara aura gaNadhara kI vANI ke rUpa meM mAnya nahIM kie jA sakate kyoMki unakI vANI to ardhamAgadhI meM khiratI rahI aura zaurasenI paravartI hai| isalie unameM prAmANikatA kI vaha DigrI nahIM hai jo ardhamAgadhI meM racita graMthoM meM hai| ye grantha paravartI to mAne hI jAte haiN| isa dhAraNA se digambaratva kI jinakalpI zAkhA sthavirakalpiyoM se uttaravartI siddha hotI hai| kyA hameM yaha svIkArya hai? hama to jinakalpI digambaratva ko hI mUla jainadharma mAnate haiN| 10. ucita aura graMthakAra-abhipreta kI dhAraNA kA parijJAna : isa sampAdana ko pATha-saMzodhana bhI kahA gayA hai| isakA AdhAra sampAdaka ke vyaktigata

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(326) : naMdanavana aucitya kI dhAraNA, prasaMga tathA unake svayaM ke dvArA graMthakAra ke abhipreta (bhUtakAlIna) kA anumAna lagAyA gayA hai| isase Adarza prati ke AdhAra kI nIti to sAmApta hotI hai, sampAdaka kI svayaM kI anumeyatva kSamatA para bhI prazna cinha lagatA hai kyoMki isI tattva para to vidvAnoM meM matabheda dRSTigocara huA hai| pAramparika vANI kI prAmANikatA ke AdhAra ke rUpa meM zrutakevalibhaNitva nirdoSatA, paraspara avirodhitA evaM tarka-saMgatatA (dRSTi-iSTa-avirodhitA) tathA sarvajanahitakAritA mAne gae haiN| inameM se koI bhI tattva prastuta sampAdana meM nahIM hai, anyathA itanA UhApoha, dhamakiyAM aura sArvajanika udghoSaNAe~ hI kyoM, hotI ? isase isa prakriyA ke AdhAra hI saMdeha ke ghere meM A gae haiN| phalataH yaha sArI prakriyA hI eka pracchanna manovRtti yA mahattvAkAMkSA kI pratIka lagatI hai| 11 vidvAnoM kI sammatiyAM : kundakunda sAhitya ke sampAdana kI prakriyA ke cAlU hone para isakI vaidhatA para prazna cinha lage the / usa samaya aneka sAdhuoM, saMsthAoM, vidvAnoM evaM zrAvakoM ne ina prazna cinhoM kA samarthana kiyA thA evaM isa prakriyA ke virodha meM apane tarka-saMgata vaktavya die the| inameM se kucha ne apane matoM meM saMzodhana kiyA hai, isakA kAraNa anumeya hai| ise vicAra-maMthana kI prakriyA kA pariNAma bhI kahA jA sakatA hai| isake bAvajUda bhI, adhikAMza ke mana meM yaha Aveza to pratyeka avasara para dRSTigocara hotA hI hai ki yaha prakriyA ThIka nahIM hai| zraddhAlu to sAdhuveza kA Adara kara mauna rahate haiM, para vidvAna ke Upara to saMskRti-saMrakSaNa aura saMvardhana kA dAyitva hai| vaha kaise mauna rahe? usane jIvanta svAmI kI pratimA kI pUjyatA' evaM 'elAcArya' prakaraNa kA bhI virodha kiyaa| vidvat jagat kA mauna 'NamokAramaMtra ke 'arihaMtANaM' pada kI ekAntavAditA para bhI TUTA hai, yaha vaiyAkaraNoM (caMDa, hemacandra, dhavalAdi TIkAe~) ke mata ke virodha meM bhI thaa| isa mauna bhaMga kA yaha prabhAva par3A ki 'arihaMtANaM' ke sabhI rUpoM kI prAmANikatA mAnI gii| haoN, varIyatA to vyaktigata tattva hai| yahI nahIM, eka bhAratavarSIya jaina saMsthA ne isa Agama-saMrakSiNI vRtti ke purodhA ko sArvajanika rUpa se sammAnita bhI kiyA / dillI meM bhI usake sAhasa kI anumodanA kI gii| isa prakriyA ke sambandha meM vyaktigata carcAoM meM jo kucha zravaNagocara hotA hai, vaha bhayaMkara mAnasika AghAta utpanna karatA hai| 12. sAmAnyajana aura vidvajjana kI sahiSNutA ko AghAta : kundakunda ke graMthoM ke sampAdana kI dRSTi ke pIche Agama tulya graMthoM kI bhASA kA bhraSTa evaM azuddha mAnanA evaM unake AcAryoM ke bhASA-jJAna ke prati saMdeha karane kI dhAraNA se jinavANI aura AcAryoM-donoM kI hI avamAnanA rahI hai| isa dhAraNA ne sampAdakamAnya jayasenAcArya ke zabda rUpoM ko bhI amAnya karAyA

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digambara Agama-tulya granthoM kI bhASA : sampAdana aura saMzodhana kI vivecanA : (327) hai| ve to gyArahavIM sadI ke hI prAkRtajJa the / ise mauna hokara sahanA jainoM kI anekAntavAditA ne hI sikhAyA hai ? phira bhI, isa dRSTi se evaM kathanoM se ve Ahata evaM Avezita to hue hI haiN| para, yaha zubha Aveza hai aura isakA suphala jinavANI ke sahaja rUpa meM banAe rakhane kI pravRtti ko protsAhita karane meM sahAyaka hogA / 13. samAlocanAoM meM bhASA kA saMyamana : sampAdana kArya yA kisI bhI kRti kI samAlocanAoM yA unakA samAdhAna dene meM bhASA kA saMyama atyanta prabhAvI hotA hai / para aisA pratIta hotA hai ki sampAdaka kI samAdhAna bhASA uttarApekSI rahI hai| AcAryoM kI parokSa avamAnanA unake jJAna aura bhASA ke prati azobhana zabda, sAmAnya sArvajanika aura patrAcArI cetAvaniyA~ Adi bhASA ke asaMyama ko vyakta karate haiN| eka ora kA bhASA kA asaMyama dUsare pakSoM ko bhI prabhAvita karatA hai| bhASA kA yaha asaMyama zraddhAluoM ko bhI kaSTakara siddha huA hai| kyA yaha asaMyama vidvAna jainoM yA sAdhujanoM ko zobhA detA hai? yaha sacamuca hI durbhAgya kI bAta hai ki kucha samayapUrva kundakunda ke navodita bheda-vijJAniyoM ne kucha samaya taka apane vicAroM kI asaMyamita bhASA se samAja meM raudrarUpa ke darzana karAe the aura aba phira kundakunda Ae haiM apane sAhitya kI bhASA ke mAdhyama se, jo asaMyama phailAne meM nimitta kAraNa bana rahe haiM / ise adhyAtmavAdI kundakunda kA durbhAgya kahA jAye yA usake anuyAyiyoM kA, jo samAja ko AdhyAtmikataH ekIkRta karane ke mAdhyama se use vizrRMkhalita karane kI dizA meM agraNI bana rahA hai| Agama tulya graMthoM kI pratiSThA hetu kucha sujhAva : uparokta aneka prakAra ke cintanIya prazna cinhoM evaM apratyAzita rUpa se jaina-tantra ke lie dUra dRSTi se ahitakArI sambhAvanAoM ke pariprekSya meM Agama-tulya graMthoM ke zaurasenI AdhArita sampAdana kA upakrama gahana punarvicAra cAhatA hai| isake lie kucha AdhAra bhUta sampAdana-dhAraNAoM ko parivardhita karanA hogaa| inameM nimnalikhita mahattvapUrNa haiM : 1. hamAre pAramparika Agama-tulya graMtha jisa bhASika bahurUpatA meM haiM, unheM prAmANika mAnanA cAhiye / 2. hamAre prakAzita Agama-tulya graMthoM kI bhASA kI bhraSTatA evaM azuddhatA tathA unake racayitA AcAryoM meM bhASA jJAna kI alpatA kI dhAraNAe~, ayathArtha hone ke kAraNa, chor3anI cAhie / 3. prAkRta bhASA janabhASA rahI hai| usake mAgadhI, zaurasenI aura ardhamAgadhI Adi rUpoM ko kSetrIya mAnanA caahie| haoN, unakI anyonya prabhAvitA eka sahaja tathya hai| pratyeka janabhASA meM aneka bhASAoM evaM upabhASAoM ke zabdoM kA samAhAra hotA hai| isIlie inameM eka hI artha ke dyotaka

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(328) : naMdanavana . zabdoM ke aneka rUpa hote haiM / isalie isakA koI svatantra evaM vigalita vyAkaraNa nahIM ho sakatA / ataH isake prathama stara ke janabhASAdhArita sAhitya ko vyAkaraNAtIta mAnanA cAhie / digambaroM ke Agama-tulya prAcIna graMthoM kI bhASA dUsarI-tIsarI sadI kI zaurasenI-garbhita ardhamAgadhI prAkRta hai| ise svIkAra karane meM anApatti honI cAhie / vyAkaraNAtIta bhASA aura sAhitya hI sarvajana yA bahujana (90% aura usase adhika) bodhagamya ho sakatA hai| vyAkaraNa-nibaddha bhASA to alpajana bodhagamya hotI hai| yaha tathya hama kisI bhASA - hindI sAhitya aura usakI aneka prAntIya/ kSetrIya boliyoM ke AdhAra para bhI anumAnita kara sakate haiM / 5. vyAkaraNAtIta jana bhASAoM ko uttaravartI vyAkaraNa-nibaddha karane kI prakriyA jana bhASAoM ke vikAsa ke itihAsa ke parijJAna meM vyAghAta karatI hai| sAtha hI, ina jana bhASAoM ke vikAsa ke samaya kA koI prAcIna vyAkaraNa upalabdha nahIM hai jisake AdhAra para unakI bhASA niyantrita kI jA sake / isa dRSTi se koI bhI zabdarUpa Agama-bAhya nahIM ho sakatA / Agama-tulya graMthoM meM eka hI arthavAcI aneka zabda rUpoM ko yathAvat rahane denA cAhie / kisI ko bhI sampAdana-bAhya yA amAnya nahIM karanA cAhie / cUMki AgamoM meM sabhI prakAra ke zabda rUpa pAe jAte haiM, ataH kisI eka rUpoM ko varIyatA dene ke lie kevala use hI vyAkaraNa-saMgata mAna lene kI manovRtti chor3a denI cAhie / haoN, anya upalabdha zabda rUpo ko pratiyoM ke AdhAra para pAda-TippaNa meM avazya de denA cAhie / aisA karane se AgamoM meM eka hI zabda ke bhinna-bhinna rUpa hone kI puSTi bhI hogii| AgamoM kI prAcIna vividhatA tathA mUlarUpatA akSuNNa rhegii| yaha isalie bhI Avazyaka hai ki hamAre pAsa kundakunda ke dvArA hastalikhita koI prati nahIM hai aura abhI sampAdana meM 1500 varSa bAda kI upalabdha AdhAra prati (?) kAma meM lI jA rahI hai| sampAdana-bhASika yA anya kI svastha paramparA ko svIkAra kara pUrva sampAdita granthoM ke agale saMskaraNoM meM saMzodhana kara lenA cAhie / isa paramparA meM nimna bAteM mukhya haiM : (a) mUla AdhAra prati kI gAthA pahale dI jAe / (ba) usake bAda saMzodhita yA sampAdita rUpa diyA jAe / (sa) anvayArtha yA bhAvArtha diyA jAe / (da) anya pratiyoM ke AdhAra para pAda-TippaNa avazya die jaaeN| 6.

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digambara Agama-tulya granthoM kI bhASA : sampAdana aura saMzodhana kI vivecanA : (329) uparokta dhAraNAoM se yaha nahIM samajhanA cAhie ki zaurasenI ke svatantra bhASika vikAsa meM kisI ko koI Apatti hai| yaha samIkSaNa mAtra janabhASA prAkRta yA ardhamAgadhI ke sAhitya ke zaurasenI athavA usakI aitihAsika bahurUpatA ke eka rUpakaraNa ke nirAkaraNa aura prAcIna sahI mArga ke darzAne meM hai| anyathA zaurasenI kA svatantra vikAsa ho, usameM nayA sAhitya nirmita ho, yaha to prasannatA kI bAta hI hogI / isake lie jo vidvajjana yogadAna kara rahe haiM--ve dhanyavAdAha haiN| jaina saMskRti kI digambara paramparA ke saMrakSaNa aura parirakSaNa ke lie usake prAcInatva ko sthAyI rakhane ke lie die gae ina sujhAvoM ko 'asmitA' kI dRSTi se nahIM dekhanA cAhie evaM bhaviSya meM inheM apanAkara aura adhika puNyArjana karanA cAhie / isase jaina-tantra kI susaMgata zreSThatA kI dhAraNA lokapriyatA prApta kregii| sandarbhaH 1. ozo, rajanIza; 'mahAvIra merI dRSTi meM, puNe 1994 2. zAstrI, nemacanda; mahAvIra aura unakI AcArya paramparA, di. jaina, vidvat pariSad, sAgara, 1975, peja 223 3. tathaiva, prAkRta bhASA aura sAhitya kA itihAsa, tArA buka Dipo, kAzI, 1988 peja 30-409 tivArI, bholAnAtha; sAmAnya bhASA vijJAna, ilAhAbAda, 1984 5. hIrAlAla; zaurasenI Agama sAhitya kI bhASA kA mUlyAMkana, kundakunda bhAratI, dillI, 1995 6. jaina sudIpa, vyaktigata patrAcAra 7. AcArya kundakunda; samayasAra, kundakunda bhAratI, dillI, 1978 8. mAlavaNiyA, dalasukha; Agamayuga kA jaina darzana, sanmati jJAnapITha AgarA 1966 9. ratnAgara, zirIna; hoMTa lAina, baMbaI 9-2--95 peja 30 10. zAstrI, bAlacanda, SaTkhaMDAgamaH eka anuzIlana, bhAratIya jJAnapITha, dillI, 1992 11. zAstrI. padamacanda, 'anekAnta' dillI 46-47, 4-1, 1993-94 12. jaina sudI;, prAkRta vidyA dillI 7-3-1995 peja 62 13. zAstrI padcandra; anekAnta dillI, (a) 47-4, 1994 (ba) 48-1-1995 14. jaina, balabhadra, dekhiye, sandarbha 7 munnuDi tathA prAkRta vidyA, dillI (sa) 5, 23 1993 15. ApTe, vhI.esa; saMskRta-iMgliza DikzenarI, motIlAla banArasIdAsa, dillI 1993, peja 393 16. dekhie, sandarbha-2 17. zAstrI padamacandra; himAlaya meM digambara muni, kundakunda bhAratI, dillI 1995 18. jaina, esa.e.; rIyAliTI, jvAlAmAlinI TrasTa, madrAsa; 1992 19. jaina, udayacandra; kundakunda zabdakoSa, viveka bihAra dillI / 20. svAmI sudharmA; samavAo, jaina vizvabhAratI, lADanUM 1954 peja 183 21. DhAkI, ema.e.: (a) dalasukha mAlavaNiyA abhi. graMtha peja 187; (ba) vyaktigata carcA

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(330) : naMdanavana 22. khar3abar3I bI.ke.; prAkRta vidyA,dillI 7-3-95, peja 97 23. jaina, rAjArAma; tathaiva, peja 75. 24. dekhiye saMdarbha 8 aura 4 25. jaina gokula candra; jaina siddhAMta bhAskara, ArA 45 1-2, 1992 peja 1-9 a. 26. candrA ke. Ara.; prAkRta vidyA, dillI 7-3-1995 peja 39 tathA vyaktigata carcA 27. jaina, ajita prasAda; zodhAdarza, navambara 1999 lakhanaU 28. jaina, ema.ela.; anekAnta, pUrvokta aMka / 29. AcArya samantabhadra; ratnakaraNDa zrAvakAcAra, prajJA pustaka mAlA, luharrA 1983 peja 15 30. varNI, jinendra; jainendra siddhAnta koza-2, bhAratIya jJAnapITha 1986 peja 379, 390

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adhyAya -5 jIva kI paribhASA aura akalaMka' jaina nyAya, pramANavAda evaM anekAntavAda ke prakAzaka bhaTTa akalaMka kA nAma sunate hI nyAya aura siddhAnta ke vidvAnoM ko mahAna gaurava kA anubhava hotA hai| yadyapi simogA jile meM prApta dasavIM sadI ke eka zilAlekha meM unakA nAma pAyA gayA hai, phira bhI yaha durbhAgya kI bAta hai ki unakA prAmANika jIvana-caritra upalabdha nahIM hai aura hama prabhAcandra ke kathAkoSa, malliSeNa-prazasti evaM rAjAvalI kathA se hI unake jIvana kI katipaya ghaTanAoM kA vivaraNa pAte haiM / unakI prazaMsA meM zravaNabelagolA meM aneka abhilekha haiM / 67 veM abhilekha meM sAhasatuMga ko unakA saMrakSaka batAyA gayA hai| inakA jIvana kAla 720-780 I. mAnA jAtA hai| inake jIvana kAla meM mahArAja daMtidurga sAhasatuMga (725-757 I.), akAlavarSa zubhatuMga (757-773 I), govinda dvitIya (773-779 I.) evaM dhruva (779-793 I.) nAmaka cAra rAjAoM ne rASTrakUTa kSetra (mahArASTra, gujarAta, rAjasthAna aura dakSiNa meM AMdhra, karnATaka) meM prabhAvI rAjya kiyaa| isI kAla meM rAjasthAna-gujarAta meM AcArya haribhadra (740-785 I.), uttara pradeza ke kannauja aura baMgAla ke AcArya vappabhaTTi (743-838 I.) aura badanAvara, madhyapradeza meM AcArya jinasena prathama ne jina dharma prabhAvanA kI evaM sAhitya sRjana kiyA / haribhadra aura jinasena to unake viSaya meM jAnate the, para sambhavataH vappabhaTTi inase aparicita rahe hoNge| akalaMka kA yuga zAstrArthI yuga thaa| prAyaH AcAryoM kA bauddhoM se zAstrArtha hotA thaa| vappabhaTTi ne cha: mahIne taka cale zAstrArtha meM bauddha vidvAna vardhanakaMjara ko harAyA thaa| haribhadra ne bhI mahArAja saryapAla kI sabhA meM bauddhoM ko hraayaa| akalaMka ne bhI sAhasatuMga ke samaya meM bauddhoM ko hraayaa| unhoMne ur3IsA meM zAstrArtha kA DaMkA bajAyA thaa| akalaMka ke 4 maulika aura 2 TIkA grantha prasiddha haiN| maulika graMthoM meM pramANa, naya aura nikSepoM kI vizad carcA hai| yaha aisI ucca starIya evaM tarkazAstrIya carcA hai ki isI ke kAraNa "pramANamakalaMkasya" kI ukti * yaha zodha-patra "tulasI prajJA" 22.4.1997, lADanUM meM prakAzita huA hai /

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(332) : naMdanavana prasiddha huI hai| yaha harSa kI bAta hai ki inake sabhI maulika grantha saTippaNa prakAzita ho cuke haiN| inake TIkAgranthoM meM (1) samantrabhadra kI 'AptamImAMsA' para aSTazatI-800 zloka pramANa TIkA evaM (2) umAsvAmI ke tattvArthasUtra para rAjavArtika TIkA hai| inameM akalaMka kI tarkazailI, praznottarazailI aura anekAntavAda AdhArita nirUpaNa zailI manohArI hai| jaina nyAya ke to ve janaka haiN| vicAroM ke vikAsa kI dRSTi se aisA pratIta hotA hai ki akalaMka ne TIkA grantha pahale aura maulika graMtha bAda meM likhe hoNge| udAharaNArtha, rAjavArtika meM pratyakSa ke do bheda nahIM haiM, ve laghIyastraya meM haiN| hama yahAM kevala rAjavArtika meM varNita jIva kI paribhASA para vicAra kreNge| rAjavArtika umAsvAmI ke tattvArthasUtra kI TIkA hai| isameM gadyAtmaka rUpa meM sarvArthasiddhi TIkA ke adhikAMza vAkyoM ko svatantra rUpa meM naye race vArtika ke rUpa meM prastuta kara unakI vyAkhyA kI gayI hai| sambhavataH yaha naiyAyika vidvAna udyotakara ke nyAyavArtika kA anukaraNa hai| tattvArthasUtra ke aneka prakaraNoM meM Agamika paramparA anumodita huI hai, (karmabandha ke pAMca hetu, pratyakSa ke do bheda, anuyogadvAra Adi), ataH akalaMka ne bhI apanI TIkA meM prAyaH usakA anusaraNa kiyA hai| 'jIva' zabda rAjavArtika meM tattvArthasUtra ke viSayoM ke anusAra sAta tattvoM kA bhASya rUpa meM tArkika evaM anaikAntika vivaraNa hai| manoraMjaka bAta yaha hai ki umAsvAmI ke mUlasUtroM meM "AtmA" zabda kA prayoga nahIM hai, vahAM pratyeka sthala para "jIva" zabda hI prayukta huA hai| yaha bhI 11 sthaloM para AyA hai| inameM kevala 2-3 sthAnoM para hI jIva kI paribhASA dI gaI hai| isase aneka bAteM dhvanita hotI haiN| prathama, umAsvAmI ke yuga taka jainoM meM 'AtmA' zabda lokapriya nahIM ho pAyA hogaa| isa zabda kI sthiti ThIka usI prakAra kI lagatI hai jaise uttaravartI kAla meM "astikAya" ke liye "dravya" zabda kA samAhAra huA yA "paryAya" ke liye "vizeSa" zabda kA pracalana huaa| lagatA hai ki TIkAkAroM ke yuga meM, kama se kama dakSiNa meM 'AtmA' zabda pracalana meM thA / phalataH jaise dArzanika zabdAvalI kI samakakSatA ke sthApana kI prakriyA meM pratyakSa ko indriya (evaM anindriya) ke rUpa meM bhI mAnA gayA, paramANu ko vyavahAra rUpa meM bhI mAnA gayA, usI prakAra, anya darzanoM ke sAtha tulanA kI dRSTi se jIva ke liye 'AtmA' se abhihita karane kI prakriyA prArambha huii| paribhASA ke prArambhika rUpa jaina darzana meM 'jIva' zabda jisa ghRNA aura bhartsanA se varNita kiyA gayA hai, use dekhakara jahAM AcArya kI sUkSma nirIkSaNa zakti kA AbhAsa hotA hai, vahIM unakI atizayokti alaMkAra evaM vIbhatsa rasa meM pravINatA bhI prakaTa hotI hai| ye varNana Aja ke manovaijJAnika pracAra tantra ko bhI mAta karate haiN|

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jIva kI paribhASA aura akalaMka : (333) sarvAdhika prAcIna pustaka- AcArAMga meM jIva ke vAcaka 4 zabda haiM-'prANa', 'bhUta', 'jIva' evaM 'satva' / bhagavatIsUtra aura zIlAMkAcArya ne inake jo artha kiye haiM, ve nIce sAraNI 1 meM diye gaye haiN| bhagavatI 2.1 ne inameM 2 zabda aura jor3e haiM aura bAda meM jIva ke 23 paryAyavAcI batAye haiN| inameM "AtmA" bhI eka paryAyavAcI hai| isakA artha nirantara saMsAra-bhramaNa-svabhAvI batAyA gayA hai (abhayadeva suuri)| phalataH jIva kA prArambhika artha to saMsArI jIva hI rahA hai| anya darzanoM se "AtmA" zabda ke samAharaNa para bhI usakA prArambhika jaina artha saMsArI jIva hI rahA hai, usakA anya artha (zuddha jIva, jIva-karma Adi) uttaravartI vikAsa hai| sAraNI 1 : jIva-vAcaka prAcIna zabdoM ke artha zabda bhagavatI zIlAMka 1. prANa dasa prANoM se yukta 2-4 indriya jIva (vasa) 2. bhUta traikAlika astitva ekendriya vanaspati (sthAvara) 3. jIva AyuSyakarma evaM prANayukta paMcendriya (trasa) 4. satva karma-sambandha se viSAdI ekendriya pRthvI Adi cAra (sthAvara) 5. vijJa khAdya-rasoM kA jJAtA 6. veda sukha-duHkha saMvedI 7. AtmA satata saMsAra bhramaNI caturvedI kA vicAra hai ki mAnava ke prArambhika vaicArika vikAsa ke prathama caraNa meM vaha kriyAkAMDI evaM sAmAnya buddhivAdI thaa| yaha ihalaukika jIvana ko hI paramArtha mAnatA thaa| vaha vastutaH cArvAka thaa| apane vikAsa ke dvitIya caraNa meM mAnava ciMtanazIla, buddhivAdI, kalpanApravINa evaM pratibhAvAna bnaa| isa caraNa meM usane AtmavAda evaM usase sahacarita aneka siddhAntoM kI bauddhika kalpanA kI jisase vaha na kevala hiMsAtmaka kriyAkAMDoM se hI mukti pA sakA, apitu adhyAtmavAda ke sAye meM usane jIvana ko ananta sukhamaya banAne kA mahAna AzAvAdI uddezya aura lakSya bhI paayaa| apane buddhivAda se usane sAmAnya-arthI satata-bihArI 'AtmA' zabda kA hI amUrtIkaraNa nahIM kiyA, apitu aneka bhautika prakramoM evaM vastuoM (prANa, indriya, mana Adi) kA bhI adhyAtmIkaraNa kiyaa| isa prakriyA meM jIvana kI ghaTanAoM kI vyAkhyA sAmAnyajana ke liye duHravabodha ho gii| jala, thala va nabha Adi ke adhyAtmIkaraNa ne RSi-muniyoM ko jo bhI pratiSThA dilAI ho, para sAmAnyajana to parezAnI meM hI pdd'aa| vaha AtmavAdI bane yA jIvavAdI? AtmavAdI banane meM ananta sukha evaM Ayu thI, jIvavAdI banane meM sAnta sukha evaM sImita Ayu thii| eka ora kalpanA jagat kA Ananda thA, dUsarI ora vyAvahArika jagat kI ApadAyeM thiiN| zramaNa-saMskRti evaM upaniSadoM ke upadeSTA sAdhu jIvana kI zreSThatA kI carcA kara use utsarga mArga batAte the,

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(334): naMdanavana apavAdI to becArA 'jIva' mAnA gyaa| bahusaMkhyakoM kI yaha apratiSThA dharmajJa hI kara sakate the| yaha sthiti aba taka banI huI hai| isase AtmavAda maulika siddhAnta ho gyaa| jainoM meM to AtmapravAda nAma se eka svatantra pUrvAgama hI mAnA jAtA hai, yadyapi isake nAma se prakaTa hai ki yaha eka viSamavAdI prakaraNa rahA hai / isIliye kabIra ko bhI apane samaya meM yaha kahanA par3A ki maiM bAjAra meM bhASaNa de rahA haeNU para zrotAgaNa nadArada haiN| kyoM ? aba mAnavabuddhi isakA uttara de sakatI hai / adhyAtmavAdI, mAnyatAoM kI koTi vyAvahArika jagat kI virodhI dizA meM jAtI hai| inake bIca samanvaya kama dikhatA hai| ataH sAmAnya jana 'jIva' bane rahane meM sAdhu banane kI apekSA, adhika Ananda mAnatA hai| vaha socatA hai ki sAMsArika kaSTa to halue meM kizamisa ke samAna hai jo usake Ananda ko hI bar3hAte haiM / satyabhakta ne batAyA hai ki saMsAra meM zArIrika aura mAnasika duHkhoM kI saMkhyA 108 hai aura mUlataH 8 prakAra ke sukhoM (jIvana, vidyA, prema, viSaya, mahattvAkAMkSA Adi) ke upabheda 72 haiN| lekina saMkhyA kucha bhI ho parimANa kI dRSTi se saMsAra meM sukha kI mAtrA duHkha se kaI gunI adhika hai| nahIM to, "jIvaNaM piyaM" kyoM mAnatA? phalataH saMsAra kI duHkhamayatA kI dhAraNA tarkasaMgata vicAra cAhatI hai / yaha nakArAtmaka pravRtti, nivRtti mArga meM, niSedhAtmaka AcAravAda hai / yadi hama saMsAra ko sAMta aura sukhamaya mAneM, to hamArI pravRtti sakArAtmaka evaM sukha ke bar3hAne kI hogii| isa mAnyatA se jainoM ke mUla uddezya kA bhI virodha nahIM hogA kyoMki ananta sukha, sAnta sukha kA vahirvezana mAtra hai| saMsArI jIva (karma) AtmA - ananta sukha (mokSa) duHkhamayatA kI dhAraNA ne hameM yathAsthitivAdI banAye rakhA hai| yahI kAraNa hai ki hama saMsAra ko sadaiva duHkhamaya banAkara rakhe hue haiM aura vyaktivAditA kA pallavana kara rahe haiN| nyAyAcArya ne ThIka hI kahA hai ki hama saMsAra kI 4 gatiyoM meM se manuSya aura pazu gati ko to pratyakSa hI dekhate haiN| inakI nindA bhI karate haiN| para, phira bhI unhIM meM punaH utpanna honA cAhate haiM / yaha kitane Azcarya kI bAta hai ? paribhASA ke vividha rUpa jainAcAryoM ne saMsArI jIva kI isa sAmAnya buddhi para sUkSmatA se vicAra kiyA aura anekAnta - pratiSThApana yuga meM dravya-bhAva, vyavahAra - nizcaya, aMtara-bAhya, AtmabhUta - anAtmabhUta Adi kI dhAraNAe~ prastuta kara batAyA ki pratyeka vastu ke aneka rUpa hote haiN| usakA svarUpa sApekSa dRSTi se hI jAnA jA sakatA hai| sampUrNa svarUpa to sarvajJa hI jAnatA hai, para bhASA kI sImAoM ke kAraNa vaha bhI kahA nahIM jA sktaa| vaha avaktavya hI hotA hai| isIliye jIva kI paribhASAe~ aneka rUpa aura zabdAvalI meM pAI jAtI hai|

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jIva kI paribhASA aura akalaMka : (335) isa AdhAra para jIva aura AtmA saha-sambandhita ho gae haiN| jIva ko AtmA kI eka dazA mAna liyA gyaa| jaba jIva ko dehabaddha rUpa meM mAnA jAtA hai, taba usakI paribhASA aisI hotI hai jo AtmA para lAgU nahIM bhI ho| jaba use dehamukta rUpa meM mAnA jAtA hai, taba vaha AtmA ho jAtA hai aura paribhASA adhika mUlabhUta ho jAtI hai| aneka AcArya eka hI vastu kI bhinna-bhinna paribhASAoM ko vibhramaNa mAnate haiM aura ve jIva aura AtmA kI paribhASAoM ko mizrita rUpa meM prastuta karate haiM jinameM mUrta aura amUrta yA dravya aura bhAva-donoM prakAra ke lakSaNa samAhita hote haiN| jaina lakSaNAvalI meM jaina zAstroM se jIva kI paribhASA ke 52 sandarbha diye gaye haiN| jIva kI paribhASA ke sandarbha meM yaha sacamuca Azcarya kI bAta hai ki zAstroM meM jIvoM ke sambandha meM vivaraNa to paryApta haiM, paryAyavAcI bhI aneka batAe gae haiM, para isakI paribhASA kucha hI granthoM meM pAI jAtI hai| bhagavatI aura prajJApanA meM jIva ke paoNca rUpa batAe gae haiM :zarIra yA bhautika rUpa : 1. nArakIya, karma, zarIra 2. zarIra, avagAhana, yoni, zvAsocchavAsa, AhAra, pravicAra, bhASA, janma-maraNa, Ayu / jJAnAtmaka rUpa : 1. darzana, jJAna, upayoga 2. indriya, upayoga, saMjJA/ mana saMvega/manobhAvI rUpa : 1. lezyA, dRSTi, saMjJA 2. kaSAya, lezyA, smyktv| kriyAtmaka rUpa : 1. yoga 2. yoga, saMyama | saMvedanAtmaka/ anubhUti : sukha-duHkha, zIta-uSNa, vedanA Adi / ___ "jIva paryAya/pariNAma" ke rUpa meM ye ekIkRta rUpa "jIva' (sadeha AtmA) ke hI ho sakate haiN| prArambha meM mArgaNA sthAnoM ko bhI "jIva sthAna" hI kahA jAtA thaa| unheM bhI ina 5 rUpoM meM vargIkRta kiyA jA sakatA hai| isa prakAra, prArambha meM jIva kA svarUpa paMcarUpa thaa| sabhI rUpoM kI samakakSa mAnyatA rahI hai| umAsvAmI ne tattvArthasUtra meM prAyaH ina sabhI (zarIrAdi, manobhAva, upayoga, yoga evaM vedanA) rUpoM ke mAdhyama meM jIva kA hI varNana kiyA hai| lekina jaba jIvavAda, AtmavAda meM parivarddhita huA, taba inameM se upayogAtmaka paribhASA mukhya ho gayI aura anya paribhASAe~ dvitIya koTi meM calI gii| AtmA (zubha yA zuddha?) svAmI ho gayA aura jIva becArA dAsa ho gyaa| ____ Agamottara kAla ke zAstroM meM prApta jIva kI paribhASAoM ko tIna vargoM meM vibhAjita kiyA jA sakatA hai : 1. 'jIva' zabda para AdhArita paribhASAe~ - prANa, Ayu Adi/manobhAva / / 2. jIva ke jJAnAtmaka/AdhyAtmika svarUpa para AdhArita paribhASAe~- jJAna, darzana, sukha-duHkha, vIrya, upayoga aura / 3. jIva ke bhautika evaM AdhyAtmika svarUpa para AdhArita paribhASAe~ yA mizra paribhASAe~ - prANa aura upayoga /

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(336) : naMdanavana ina paribhASAoM kA aitihAsika adhyayana karane para jJAta hotA hai ki jIva kI prArambhika paribhASA prANadhAraNa (dravya prANa) aura AyuSya grahaNa se sambandhita rahI hogii| 'prANa' zabda kA sAmAnya artha zvAsocchavAsa hotA hai, para jainoM kA artha anya tantroM kI tulanA meM vyApaka hai| usake antargata bala, indriya, Ayu aura zvAsocchavAsa samAhita hote haiN| ye sabhI paiAdagalika haiM tathA Ayu aura nAmakarma ke rUpa haiN| phalataH jIva kI yaha prArambhika paribhASA bhautika dRSTi ko nirUpita karatI hai| yaha AcArAMga sUtrakRta, sthAnAMga, prajJApanA, kArtikeyAnuprekSA, dhavalA-1 tathA kundakunda ke pravacanasAra evaM paMcAstikAya meM pAI jAtI haiN| AjIvaka sampradAya bhI jIva ko paramANumaya, vRttAkAra yA aSTaphalakIya AkRti vAlA evaM nIle raMga kA mAnatA thaa| dhavalA, bhagavatI evaM paMcAstikAya meM jIva ke 17-23 nAma batAye gaye haiM jinameM adhikAMza jIva ke bhautika svarUpa ko parilakSita karate haiN| zvetAmbara AgamoM meM jantu, janma, zarIrI Adi pada Ate haiM jo dhavalA aura kundakunda ke nAmoM meM nahIM haiN| isase prakaTa hotA hai ki zvetAmbaroM kI tulanA meM digambara adhika amUrta AtmavAdI haiN| yaha AtmavAda bhautikavAda kA uttaravartI rUpa lagatA hai| bhAva prANoM kI dhAraNA se jIva ke lakSaNoM meM kucha vyApakatA AI hai| ukta bhautika paribhASAoM ke atirikta jIva kI bhAvAtmaka yA manobhAvAtmaka paribhASA bhI hai jisameM karma-janya 4 bhAva-aupazamika, kSAyika, kSAyozamika tathA audayika evaM karma-nirapekSa pA~cavAM pAriNAmika bhAva-kula 5 bhAga samAhita haiN| yadyapi anuyogadvAra meM 6 nAmoM ke antargata 6 bhAva batAe haiM para vahAM unheM jIva kA asAdhAraNa lakSaNa nahIM kahA hai| sambhavataH yaha umAsvAmI kA yogadAna hai ki unhoneM jIva ko manobhAvAtmaka vizeSatAoM se bhI lakSita kiyaa| 'bhAva' zabda ke aneka artha hote haiM-paryAya, pariNAma, vartamAna sthiti aadi| para jIva lakSaNa ke sambandha meM cit vikAra kA manovaijJAnika artha adhika upayukta lagatA hai| phalataH jIva vaha hai jisameM karma evaM karmodaya ke kAraNa aneka prakAra ke manobhAva bhI pAe jAte haiN| yaha manobhAvI paribhASA tattvArthasUtra ke TIkAkAroM ke atirikta dhavalA tathA kundakunda ke kucha granthoM meM pAI jAtI hai| "upayoga jIva kA lakSaNa hai" kI praznAvalI meM yaha batAyA gayA hai ki bhautika lakSaNa anAtmabhUta yA sahakArI lakSaNa hai, pramukha yA AtmabhUta lakSaNa nahIM hai / isa bhautika paribhASA meM jIva ke bhautika/bhAvAtmaka tattva (zarIra, yoni, avagAhana Adi) tathA kriyAe~ (yoga) evaM karma-janya manobhAva samAhita hote haiN| phalataH yaha paribhASA mAtra bhAva prANI para lAgU nahIM hotI /

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jIva kI paribhASA aura akalaMka : (337) adhyAtmavAdI upayogAtmaka paribhASA jIva kI dUsarI paribhASA saMvedanazIlatA se sambandhita hai / sambhavataH AcAryoM kI yaha mAnyatA hai ki uparokta bhautika evaM bhAvAtmaka paribhASA jIva kI maulika saMvedanazIlatA ke kAraNa hI haiN| isako zAstroM meM aneka rUpoM meM vyakta kiyA gayA hai| hameM umAsvAmI ke prati kRtajJa honA cAhiye ki unhoMne isa koTi kI aneka paramparAgata paribhASAoM ko ekIkRta kara use "upayoga" pada ke antargata samAhita kara diyaa| aisA pratIta hotA hai ki unhoMne uttarAdhyayana kI paribhASA ko apanA AdhAra banAyA hogA / isa koTi kI vividha paribhASAoM ke adhyayana se patA calatA hai ki ye aneka rUpoM meM vyakta kI gaI haiM: 1. upayoga lakSaNa, 2. cetanA lakSaNa 3. cetanA evaM upayoga lakSaNa, 4. jJAna svabhAva 5. jJAna - darzana svabhAva, 6. sukha - duHkha jJAna upayoga svabhAva, 7. jJAna - darzana sukha - duHkha, tapa, cAritra, vIrya, svabhAva aura, 8. bhAva prANa dhAraNa svabhAva / kundakunda ne pravacanasAra meM cetanA aura upayoga donoM ko jIva kA lakSaNa batAyA hai| isase yaha anumAna hotA hai ki eka samaya aisA thA jaba ina donoM zabdoM meM arthabheda rahA hogA / vastutaH cetanA sAmAnya guNa hai jisakI abhivyakti kA rUpa upayoga hai| yaha jJAna, darzana, sukhAnubhUti, vIryAnubhUti yA Antarika karjAnubhUti Adi aneka rUpoM meM hotI hai / pUjyapAda bhI jIva kI aneka prakAra kI cetanA mAnate haiM evaM AtmA ko upayogamaya mAnate haiN| isa prakAra cetanA ke aneka kSamatAtmaka aura kriyAtmaka rUpoM kA patA calatA hai| pUjyapAda aura akalaMka - donoM ne hI cetanA ke aneka prakAroM kI carcA kI hai evaM uttarAdhyayana ke vyApaka lakSaNoM ko eka hI zabda se kaha diyA hai| phira bhI, umAsvAmI upayoga yA cetanA ko kevala jJAna darzanAtmaka hI mAnate haiM kyoMki sUtra 2.8 meM unhoMne isakA spaSTa ullekha kiyA hai / yaha mAnyatA pravacanasAra, bhagavatI ke samAna graMthoM ke anurUpa bhI hai| sambhavataH unakI yaha mAnyatA ho ki sukha - duHkha Adi kI anubhUti jJAnadarzana ya saMvedanazIlatA para hI AdhArita hai| sabhI prakAra kI anubhUtiyoM kA mUla AdhAra caitanya hai| isaliye sabhI eka hI pada meM samAhita ho jAte haiN| isa prakAra adhyAtmavAdI jIva yA AtmA kI paribhASA ko nimna rUpa meM vyakta kiyA jA sakatA hai : caitanya=upayoga=bhAvaprANa- jJAna - darzanAdi - jIva / AtmA sAmAnyataH "upayoga" zabda kI tulanA meM 'cetanA' zabda kI paribhASA kama milatI hai / tathApi dhavalA - 1 (146) ke anusAra 'caitanya' zabda saMvedanazIlatA kA nirUpaka hai| isI ke kAraNa jJAna aura darzana Adi kI pravRttiyAM hotI haiN| ataH kArya meM kAraNa kA upacAra kara jJAna- darzanAdi ke hI caitanya mAna liyA jAtA hai| prArambha meM "cetanA" zabda se kevala pratyakSa padArtha kA grahaNa pratibhAsana yA saMvedana kA artha liyA jAtA thA para bAda meM ise traikAlika

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(338) : naMdanavana viSayoM ke saMvedana ke vyApaka artha meM liyA jAne lgaa| isa prakAra " cetanA " bhI "cArvAka" se "adhyAtmavAdI" ho gayI / yaha vicAra - vikAsa kA eka acchA udAharaNa hai / jaina lakSaNAvalI ( peja 274) meM caitanya ke lakSaNa ke 1-2 saMdarbhoM kI tulanA meM upayoga ke 28 saMdarbha diye gaye haiN| sabhI ke caitanya ke bAhya aura Abhyantara nimittoM se hone vAle jIva ke pariNAmoM ko upayoga kahA gayA hai| isake antargata upayoga rUpa bhAvendriya bhI samAhita ho jAtI hai / aneka paribhASAoM meM upa+yoga (kriyA) ke rUpa meM vyutpattiparaka artha bhI diyA gayA hai jisase isakI kriyAtmakatA evaM pariNAtmakatA vyakta hotI hai| isase jJAna - darzanAdi kA nikaTatama saMyojana hI upayoga hotA hai| isI ko akalaMka aura pUjyapAda ne " caitanyAnyI pariNAma" kahA hai| isa prakAra, upayoga saMvedanazIlatA kI abhivyakti ke vibhinna rUpoM ko mAnA jAtA hai| isa paribhASA se eka tathya to prakaTa hotA hI hai ki upayoga bhI aMzataH bhautika hai kyoMki yaha saMdeha jIva meM hI hotA hai / siddha yA zuddha AtmA to upayogAtIta pratIta hotI hai| yahAM yaha bhI dhyAna rakhanA cAhiye ki jIva kI paribhASAoM ke rUpoM meM jitanI vividhatA hai, utanI upayoga ke svarUpoM meM nahIM pAI jAtI / isase jIva kI paribhASA kI sApekSa jaTilatA prakaTa hotI hai / paribhASA kA mizrit rUpa jIva kI tIsarI koTi kI paribhASA bhautika evaM jJAnAtmaka paribhASAoM kA nizcita rUpa hai| yaha jIva kI vyAvahArika paribhASA hai| isa paribhASA meM jahAM eka ora jIva ko kundakunda rUpa, rasa Adi rahita guNAtIta ke rUpa meM batAte haiM, vahIM ve karma sambandha se use mUrtika (anirdiSTa saMsthAna) bhI batAte haiM / jIva ke aneka nAmoM meM 80 pratizata nAma mUrtatA ke pratIka haiM aura kevala 20 pratizata amUrtatA ke / ve cetanA ke 3 rUpa karate haiM- jJAna, karma, aura karmaphala tathA usake vistAra meM jIva ke mUrtika aura amUrtika rUpa ko vyakta karate haiN| jIva kI isa mizra paribhASA meM kiMcit virodha sA lagatA hai / isaliye anekAnta para AdhArita vyavahAra - nizcayavAda yA dravya - bhAvavAda kA Azraya lenA svAbhAvika hI hai / mUrtatA sambandhI sAre lakSaNa vyavahArI evaM sAmAnyajanoM ke anubhava meM Ate haiN| unameM se adhikAMza, vaijJAnikataH prayoga samarthita bhI haiM / kundakunda kA kathana hai ki vyAvahArika lakSaNa ajIva dharmoM ke kAraNa hai jinheM hamane jIva ke hI lakSaNa mAna liye haiM / isaliye vyavahAra bhASA ke samAna inake binA sAmAnya jana sUkSma tattva ko (zuddha AtmA) kaise samajheMgA? lekina jahAM kundakunda eka acche vaijJAnika kI bhAMti apane anubhUta kathanoM ko sudhArane kI bAta kahate haiM, vahIM ve vyavahAra ko "abhUtArtha" kahakara usako amAnya karane ke saMketa dete haiN| ve sthUla, karmamalina jIva ke

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jIva kI paribhASA aura akalaMka : (339) varNana se prArambha kara sUkSma AtmA kI ora jAte haiM aura usake svarUpa ko sAmAnyajana kI buddhi ke bAhara tathA manohArI banA dete haiN| bhalA, abhUtArtha yA asatya se satya kI ora kaise pahueNcA jA sakatA hai? saMsArI jIvoM ko yaha bAta pasanda nahIM AI aura kundakunda eka hajAra varSa taka gupta yA lupta hI par3e rhe| yaha spaSTa hai ki jIva kI yaha mizra paribhASA digambaroM dvArA lupta rUpa se mAnya kucha prAcIna granthoM se mela khAtI hai yaha paribhASA "jIva" aura "AtmA" ko paryAyavAcI mAnane ke prAcIna yuga se pracalita rahI hai| uttaravartI AcAryoM ne kevala virodhI se lagane vAle lakSaNoM kI do koTiyA~ banAkara vyavahArI jIva ko parezAna kara diyaa| akalaMka ke rAjavArtika se jIva kI paribhASA tattvArthasUtra meM 'jIva' zabda kA hI upayoga hai aura usI kI mizra paribhASA hI aneka sUtroM ke mAdhyama se pratyakSa yA parokSa rUpa meM ( 2, 1, 2, 7, 2 8, 2-53, 6.1, 8.1 - 39 ) meM dI gaI hai jo prAcIna granthoM ke anurUpa hai| unake prathama TIkAkAra pUjyapAda to zuddha adhyAtmavAdI lagate haiM (yadyapi unhoMne bhI 8.2 meM jIva kA vyutpattiparaka artha kiyA hai (kyoMki unhoneM pahale hI tattvanirdezaka sUtra 1.4 meM "cetanAlakSaNo jIva" kahakara "upayogI lakSaNa' meM bhI use anusarita kiyA hai| isake viparyAsa meM akalaMka ne prANa dhAraNa rUpa vyutpattiparaka artha ke sAtha caitanya lakSaNI jIva batAyA hai / tathApi laghIyastraya aura siddhivinizcaya meM unake caitanya lakSaNI jIva kI paribhASA se aisA lagatA hai ki ve apane jIvana ke uttarakAla meM AtmavAdI adhika ho gaye hogeM kyoMki ye racanAe~ TIkAgranthoM ke bAda kI haiN| yahI nahIM, sUtra 2.8 meM unhoMne jIva kA astitva bhI mithyAdarzana Adi kAraNoM se utpanna nara-nArakAdi paryAyoM tathA ucca jJAniyoM dvArA pratyakSatA ke tarkoM se siddha kiyA hai| sAtha hI upayoga ke tadAtmakatva, asthiratva evaM sambandha ke AdhAra para jIva lakSaNa ko mAnya karane vAle matoM kA khaMDana kara upayoga kA AtmabhUta lakSaNatva siddha kiyA hai| unhone "ahaM pratyaya, saMzaya, viparyaya aura adhyavasAya ke AdhAra para bhI jIva kA astitva siddha kiyA hai| akalaMka kI jIva kI paribhASA pUjyapAda evaM vAcaka umAsvAmI se vyApaka bhI hai kyoMki unhoMne caitanya ko jJAna darzana Adi ke sAtha sukha-duHkha vIrya Adi ke rUpa meM bhI mAnA hai / isa prakAra yaha spaSTa hai ki akalaMka jIvavAdI bhI haiM aura AtmavAdI bhI haiN| isaliye unhoMne isa prazna kA bhI uttara diyA hai ki AtmA jIva kaise ho jAtA hai ? unakA kathana hai ki AtmA meM vizeSa sAmarthya hotI hai ki vaha karmoM se sambaddha hokara jIva rUpa dhAraNa karale / usameM yaha sAmarthya usake anAdikAla se karmabaddha hone ke kAraNa AtI hai| isa prakAra AsthA anAdi kAla se jIva mUrtika hI hai| isaliye usakA karma se prabhAvita honA

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(340) : naMdanavana svAbhAvika hI hai| ise ThIka auSadhiyoM tathA madirA Adi se jIva ke caitanya ke abhibhUta hone ke samAna samajhanA caahiye| isa anAdi sambandha kI dhAraNA se akalaMka jaise tArkika ne bhI isa mUlabhUta prazna kA uttara nahIM diyA ki zuddha AtmA sarvaprathama kaise jIva banA hogA ? yaha prazna AtmavAda kI dhAraNA para bar3A bhArI praznacihna lagAtA hai| isakA ullekha jainI ne bhI apanI pustaka meM kiyA hai| tattvataH zuddha AtmA to janma-maraNa rahita hai aura usakA , saMsArika rUpa hI asaMbhava hai| ataH saMsAra meM jIva yA karmabaddha jIva hI haiN| unakA hI varNana zAstroM meM adhikAMza pAyA jAtA hai| unake naitika utthAna, sukha-saMvarddhana kI dizA evaM niSkAma karmatA kI vidhiyAM vahAM batAyI gaI haiN| phalasvarUpa akalaMka ne jIva ko aneka jagaha AtmA kA samAnArthI mAnA hai, para unakA AtmavAda bhI manovaijJAnika bhitti para sthita hai jo hamAre jIvavAda meM AzAvAda ke dIpa ko prajjvalita kiye rahatA hai| bIsavIM sadI aura akalaMka __ akalaMka AThavIM sadI ke vidvAna the| jIvavAda sambandhI dhAraNAoM para pichale tIna sau varSoM meM paryApta anusaMdhAna hae haiM aura aneka tatkAlIna mAnyatAe~ puSTa huI haiM tathA kucha parivarddhana ke chora para haiN| lekina AtmA sambandhI mAnyatAe~ abhI bhI vijJAna ke kSetra se bAhara banI huI haiN| aneka lekhaka, jinameM vaijJAnika bhI sammilita haiM, Ajakala bhautikI evaM parAmanovijJAna sambandhI pUrvokti, dUradRSTi, alaukika kAraNavAda Adi ke anveSaNoM ke AdhAra para "padArtha para mana ke prabhAva" kI carcA karate huye cetanA yA saMvedanazIlatA kA svarUpa batAkara AtmavAda ko parokSa vaijJAnika samarthana dene vAle aneka uddharaNa prastuta karate haiN| ye yaha bhI batAte haiM ki AtmavAda aura isake sAhacarya siddhAnta du:khamaya sAMsArika jIvana meM AzAvAda, uccatara lakSya ke liye yatna, sarva jIvasamabhAva evaM sahayoga kI vRtti kA manovaijJAnikataH pallavana karate haiN| isake viparyAsa meM ve yaha bhI batAte haiM ki cetanA aura mana samAnArthI se rahe haiM (jise AtmA bhI kahA jA sakatA hai|) pazcimI vicAraka to mana aura AtmA ko samAnArthI hI mAnate rahe haiN| aba mana ke aneka rUpa sAmane Ae haiM-cetana, avacetana, acen| cetanA ke bhI aneka rUpa sAmane Ae haiM -(1) antarajJAnAtmaka yA lokottara (2) Anubhavika yA laukika evaM (3) sv-cetnaa| cetanA kI paribhASA kyA hai? yaha bahuta spaSTa to nahIM hai, lekina aneka loga ise mastiSka kI zarIra-kriyAtmaka mazIna kA eka utpAda mAnate haiN| ve ise saMvedana aura anubhUti kA AdhAra mAnate haiN| TArTa ke samAna prasiddha manovaijJAnika cetanA ko eka vizeSa prakAra kI manovaijJAnika urjA mAnate haiM jo mana aura mastiSka ko apanI kriyAoM ke liye sakriya karatI hai| yaha eka jaivika kampyUTara hai jisakI kAryakSamatA aneka dRzya

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jIva kI paribhASA aura akalaMka : (341) (anubhUti, zarIra kriyAe~, zikSA, saMskRti) aura adRzya (karma Adi) kArakoM para nirbhara karatI hai| mastiSka ke viziSTa kendroM ke sAmane cetanA kI bhI aneka vibhakta avasthAe~ hotI haiM jo viziSTa guNoM ke nirUpaka hotI haiN| yogI aura vaijJAnika tathA vidyArthI aura sAmAnyajana kI cetanA kI avasthAeN bhinna-bhinna hotI haiM / hamAre mastiSka kI kriyAe~ / dazAe~ cetanA kI ina avasthAoM kI pratIka haiN| Aja ke vaijJAnika mAnate haiM ki sAmAnya cetanA dvirUpiNI hotI hai - bhautika aura mAnasika mUrta aura amuurt| isakA mUrta rUpa hamArI sAmAnya jIvana-kriyAoM kA nirUpaka hai aura mAnasika rUpa jJAna-darzana ke guNoM kA pratIka hai| yaha spaSTa hai ki ye donoM rUpa avinAbhAvI- se lagate haiN| Aja kI ye vaijJAnika mAnyatAe~ abhI taka to cetanA ya AtmA kI amUrtatA puSTa nahIM kara pAI haiM para ve isI dizA kI ora abhimukha ho rahI haiM, aisA lagatA hai| isa taraha Aja kA vijJAna akalaMka ke buddhivAdI yuga kI dhAraNAo ko prayogavAda kA svarUpa detA dikhatA hai / sahAyaka pAThyasAmagrI 1. varNI, jinendraH jainendra siddhAMta koza 2-3, bhAratIya jJAnapITha, dillI, 1943 vAcaka, umAsvAtiH tattvArthasUtra pArzvanAtha vidyAzrama, vArANasI, 1976 2. 3. tathaivaH sabhASya tattvArthAdhigamasUtra, zrImadrAjacandra Azrama, agAsa, 1932 4. AcArya, pUjyapAdaH savArthasiddhi, bhAratIya jJAnapITha, kAzI, 1971 5. jaina, ena.ela.: sAiMTiphika kaMTeTsa ina prAkRta kennasa, pArzvanAtha vidyApITha, vArANasI 1996 6. zAstrI, bAlacandraH jaina lakSaNAvalI 1-2, vIra sevA maMdira, dillI, 1951-53 7. bhaTTa, akalaMka tattvArthavArtika 1-2, bhAratIya jJAnapITha, dillI, 1951-53 8. jainI, pI. esa. jaina pAtha Ava pyoriphikezana, motIlAla banArasI dAsa, dillI, 1980 9. AcArya kundakundaH pravacanasAra, zrImadrAjacandra Azrama, agAsa, 1984 10. tathaivaH samayasAra, sI.je.pI.eca., lakhanaU, 1930 11. uttarAdhyayana-2 jaina vizva bhAratI, lADanU~, 1993 12. svAmI, sudharmAH bhagavatI sUtra - 1 tathaiva, 1994 13. Arya, zyAmaH prajJApanA sUtra 1-2 A. pra. sa. vyAvara, 1982-84 14. svAmI, sudharmA : AcArAMga - 1, tathaiva, 1980 : 15. caturvedI, giridhara zarmA vaidika vijJAna aura bhAratIya saMskRti, vi. rA. pariSad paTanA, 1972 16. dIkSita, ke.ke.: jaina AnTolAjI, ela.DI. iMsTIcyUTa, ahamadAbAda, 1971 17. satyabhakta, svAmI satyAmRta -2, satyAzrama, vardhA, 1932 18. AcArya, umAsvAmI : tattvArtha sUtra, varNIgranthamAlA, vArANasI, 1950 19. kairiyara, mArTina AdiH mAiDa, brena eNDa biheviyara, DI gAyaTara, nyUyArka 1991 20. agravAla, pArasamalaH tIrthakara vANI 1996 meM prakAzita vividha lekha 21. kannana e: holesTika hyUmana kaMsarna phAra varlDa velapheyara thiyo. sosAyaTI madrAsa, 1988

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adhyAya Cons jIvoM kI caitanya koTi 2.9 zAstroM meM jIva ko upayoga (cetana, jJAna-darzana, vartamAna kAlika avabodha) ke rUpa meM paribhASita kiyA gayA hai| prajJApanA 29-30 meM isameM pazyattA (traikAlika avabodha) kA guNa bhI jur3A hai| yadi akalaMka ke rAjavArtika, peja 118 ke anusAra cetanA ko jJAna, darzana, sukha aura vIrya ( aura pazyattA) ke guNoM ke eka samUha ke rUpa meM mAnA jAya, to jIva kA caitanya nimna pAMca guNoM kA samAkalita rUpa hogA : 6 cetanA = | jJAna darzana. sukha. vIrya pazyattA inameM jJAna ke ATha prakAra (tIna ajJAna sahita), darzana ke cAra prakAra tathA pazyattA ke nau prakAra ( sAkAra 6 anAkAra 3, kyoMki matijJAna, mati - ajJAna tathA cakSudarzana kevala vartamAna kAlika mAne gaye haiM) haiN| prajJApanA 29-30 meM vibhinna koTi ke jIvoM ke jJAna, darzana evaM pazyattA kI sUcanA dI gaI hai jo sAraNI-1 meM dI gaI hai| nayaccaka meM sukha ke cAra bheda batAye gaye haiM: 1. indriyaja (kAyika, vAcika ), 2. mAnasika, 3. prazamaja, 4 Atmaja / isI graMtha meM vIrya ke bhI do bheda batAye haiM- kSAyopazamika (sAMsArika) evaM kSAyika ( arhat / siddha) / inameM indriyaja sukha tathA kSAyopazamika vIrya sabhI jIvoM meM hotA hai| mAnasika va anya sukha paMcendriyoM meM hote haiN| Atmaja sukha kevala siddhoM meM hotA hai| kSAyika vIrya to terahaveM - caudahaveM guNasthAna meM hotA hai / ina guNoM ke AdhAra para jIvoM kI caitanya koTi kA kucha anumAna sAraNI -1 evaM sAraNI-2 meM diye gaye aMka saMketoM ke AdhAra para sAraNI 3 aura 4 ke anusAra lagAyA jA sakatA hai / yahAM sAraNI 3 se spaSTa hai ki paMcendriya manuSyoM ke caitanya kI koTi ekendriyoM kI tulanA meM 4.5 ( yA pAMca) gunI hotI hai aura pazuoM, devoM evaM nArakiyoM kI mAtra tigunI hotI hai| hameM jJAta hai ki manuSyoM ke uccatama caitanya kI koTi ananta hotI hai (maraDiyA, siddhoM kI), aura unakA caitanya ekendriyoM se mAtra pAMca gunA yA pazuoM se mAtra 1.5 gunA mAnanA kiMcit avizvasanIya lagatA hai| ina jIvoM kI tulanA meM yaha mAna nyUnatama bhI nahIM mAnA jA sakatA, kyoMki sAmAnya manuSya kA caitanya paryApta ucca hotA hai / phalataH ina AnupAtika mAna ko kiMcit parivartita rUpa meM prastuta karane kI AvazyakatA hai|

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jIvoM kI caitanya koTi : (343) sA , isa viSaya meM aneka jJAnIjana caitanya kI koTi ke parimANIkaraNa ke prayatna ko, aneka jaTilatAoM (karma, bhAva, kSayopazama Adi) ke kAraNa asamIcIna mAnate haiM aura ananta tathA SaTrasthAna-patita hAnivRddhi kI bhUla-bhulaiyA kA saMketa dekara etadviSayaka ajJAna ko yathAsthiti meM hI rakhanA cAhate haiN| tathApi, mukhtAra aura jI. Ara. jaina ne saMkhyAta, asaMkhyAta evaM ananta ko kAlpanika mAna mAnakara SaTgunI hAni-vRddhi (aguru-laghu guNa) kA parikalana karate huye batAyA hai ki yadi : sAraNI 1 : prajJApanA ke anusAra vibhinna jIvoM ke guNa kra. jIva jJAna darzana jJAna-pazyattA darzana pazyattA 1. eka indriya mati/ zruta acakSu darzana zruta-ajJAna jIva ajJAna do indriya mati/ zruta acakSu darzana zruta-jJAna jIva jJAna mati/ zruta ajJAna tIna indriya mati/ zruta acakSu darzana zruta-jJAna jIva jJAna mati/ zruta-ajJAna zruta ajJAna 4. cAra indriya mati/ zruta acakSu darzana zruta-jJAna cakSu darzana jIva jJAna mati/ cakSu darzana zruta-ajJAna zruta ajJAna ____ paMcendriya pahale tIna cakSu, acakSu zruta, avadhi cakSu, acakSu pazu jJAna, tIna avadhi darzana jJAna, zruta/ darzana ajJAna vibhaMga ajJAna paMcendriya pAMca jJAna, cAra darzana do ajJAna, cAra cakSu, acakSu, manuSya tIna ajJAna jJAna avadhi darzana nArakI bindu 5 ke bindu 5 ke bindu 5 ke bindu 5 ke samAna samAna samAna samAna 8. deva bindu 5 ke bindu 5 ke bindu 5 ke bindu 5 ke samAna samAna samAna samAna kisI nizcita saMkhyA (1024?) ke AdhAra para yaha prakriyA apanAyeM, to prArambhika mAna 1024 se 16656 taka yA lagabhaga 16 gunA taka parivartita ho sakatA hai| yadi hama isa niSkarSa ko caitanya koTi ke nirdhAraNa meM upayoga kareM, to vibhinna jIvoM kI koTi kA anupAta to vahI rahegA, para guNa saMkhyA meM bar3A parivartana hogaa| isa dRSTi se paMcendriya manuSyoM kI caitanya koTi guNoM kI apekSA 4.32X10 hogii| DaoN. maraDiyA (peja 24) aura DaoN. kachArA (vyaktigata patrAcAra) dvArA 10 kA ausata mAna sAmAnya manuSya kI caitanya koTi ke liye denA Azcaryajanaka hai| uparokta parikalana se hameM unake mata ke samarthana kA AdhAra mila jAtA hai| guNa saMkhyA meM vRddhi hone ke bAvajUda bhI ekendriya jIva aura paMcendriya jIva kI caitanya koTi kA anupAta lagabhaga 15 AtA hai| isakA artha yaha hai ki eka

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(344) : naMdanavana indriya jIvoM kI tulanA meM paMcendriya jIvoM kI caitanya koTi pAMca gunI hI rahatI hai| yaha samucita nahIM lagatA hai| phalataH kiMcit sUkSma vicAra aura apekSita hai| hamane sAraNI - 3 meM sabhI jJAna darzanoM kA aMka- saMketa barAbara mAnA hai / yaha vicAraNIya hai kyoMki uccatara jJAna aura darzana vardhamAna caitanya koTi yA Atmazuddhi ke pratIka haiM / phalataH unake liye aMka saMketa kama se kama unake krama para AdhArita hone caahie| ina aMka saMketoM ke AdhAra para punaH caitanya koTi ke parikalana se sAraNI-4 prApta hotI hai| isase ekendriya aura paMcendriya kI caitanya koTi kA anupAta kucha aura acchA huA hai| yaha 1:10 ho gayA hai aura guNa saMkhyA ke AdhAra para yaha 4.32x102 se bar3hakara 1.06x103 ho gayA hai| yadi isa caitanya koTi ko guNoM ke yoga ke badale guNanaphala ke rUpa meM parikalita kiyA jAya, to caitanya koTi kA anupAta sAraNI-3 ke anusAra 1:2 3x103 se bar3hakara 1:25x10 taka pahuMca jAtA hai| yahA~ sAraNI - 4 kA 1:10 kA anupAta samucita honA caahiye| agurulaghu ke guNa kI upekSA karane para bhI yahI anupAta rhegaa| isa prakAra, hama paMcendriya manuSyoM kI caitanya koTi 105 mAna sakate haiM jo pUrva uddhRta anupAtoM se adhika tarkasaMgata lagatI hai kyoMki inameM nimna koTi ke jIvoM se mAtra 10 yA 102 gune caitanya kI apekSA adhiguNita caitanya pAyA jAtA hai| yahI kAraNa hai ki paMcendriya manuSyoM yA jIvoM kI hiMsA, anya nimna koTi ke jIvoM kI tulanA meM naitikataH daNDanIya evaM dhArmikataH aparAdha mAnA jAtA hai| isake viparyAsa meM, paMcendriya pazuoM kI hiMsA, birale prakaraNoM meM hI aparAdha hai| 1-4 iMdriya jIvoM kI hiMsA to dhArmika dRSTi se hI aparAdha hai, naitika dRSTi se usakA adhika mahattva nahIM hai| yahAM yaha nahIM bhUlanA cAhie ki sAdhu yA uccatara manuSyoM ke liye caitanya koTi kA yaha mAna uccatara hotA jAyegA aura siddhoM ke liye yaha ananta hogaa| unake guNoM meM sAmAnya jIva ke guNoM kI apekSA paryApta uccatA rahatI hai / sAraNI 2 : sAraNI 3 va 4 ke aMka saMketa sAraNI 3 sAraNI 4 jJAna / darzana mati jJAna zruta jJAna avadhi jJAna mana:paryaya jJAna kevala jJAna mati ajJAna zruta ajJAna avadhi ajJAna darzana acakSu darzana cakSu darzana avadhi darzana kevala darzana 1 1 .1 1 1 1 1 1 1 1 1 1 1 2 3 4 5 1 1 1 1 2 3 5 noTa : sukha ghaTaka ke liye : sAraNI (34) indriyaja mAnasika 1234 prazamaja Atmaja vIrya ghaTaka ke liye kSAyopazamika kSAyika 1 2

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sAraNI 3 : jIvoM kI caitanya koTi (AdhAra : prajJApanA evaM rAjavArtika) / sukha vIrya jJAna (u.) darzana (u.) jJAna (pa.) darzana (pa.) yoga agurulaghu X 16 anupAta guNanaphala __ 11 1 0 11 ekendriya do iMdriya tIna iMdriya cAra iMdriya paMcedriya pazu paMcedriya manuSya nArakI N---- 96 144 144 176 304 432 288 16 1 432 4608 432 432 21 2 16 deva 188 anupAta guNanaphala 2 15 sAraNI 4 : jIvoM kI caitanya koTi (AdhAra : lekhakIya vicAra) sukha vIrya jJAna (u.) darzana (u.) jJAna (pa.) darzana (pa.) yoga agurulaghu x 16 ekendriya 96 do iMdriya 176 tIna iMdriya 176 cAra iMdriya 240 paMcendriya pazu 3 1 paMcendriya manuSya 102 1056 nArakI 31 496 cheva 3 19675 31 496 15 No No 0 jIvoM kI caitanya koTi : (345) 496 90 5670 570240 5670 5670

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(346) : naMdanavana gaNita kI bhASA meM uccatara Atmika vikAsI manuSyoM ke caitanya kI koTi meM eksaponenTI vRddhi sambhAvita hai| isalie yaha ananta para sthira ho jAtI hai| yaha dhAraNA DA. kachArA ke mata se bhI mela khAtI hai| yahI nahIM, guNoM ke guNanaphala ke AdhAra para paMcendriya pazuoM kI bhI caitanya koTi kA anupAta 1 : 3 (4.5) se bar3hakara 1 : 2.8 X 10deg ho jAtA hai| isakA artha yaha huA ki paMcendriya pazuoM kA caitanya eka indriyoM se prAyaH eka hajAra gunA adhika hotA hai aura paMcendriya manuSyoM kA caitanya eka lAkha gune se adhika hotA hai| yaha parikalana yaha siddha karatA hai ki caitanya guNoM kA prabhAva yogAtmaka nahIM, apitu guNAtmaka hotA hai| isa mata ko 'jaina sisTama ina naTazela' (1998) meM bhI vyakta kiyA gayA hai| hamane hiMsA ke parikalana meM jIvoM yA jIvANuoM kI saMkhyA para bhI dhyAna diyA hai| manuSyoM se sambandhita puNya yA ahiMsA/hiMsA ke parikalana meM jIvoM kI saMkhyA kyA hogI ? sAmAnyataH manuSya to eka hI vyaSTi hai, ataH usakI caitanya koTi ke uccatara hone ke bAvajUda bhI usakI puNyakarmatA kA mAna, hiMsA ke samAna hI alpatara hogaa| para puNya rAzi ko 'bahu' kahA gayA hai| vastutaH, paMcendriyoM kI hiMsA kI koTi uccatama mAnI gaI hai, phalataH usake ahiMsaka karmoM yA puNya karmoM kI koTi bhI uccatara honI caahiye| yadi manuSyoM kI caitanya koTi 10deg mAnI jAye aura AtmA eka mAnI jAye, to unake puNya kI koTi 1.0X10deg (arthAt ekendriya jIvoM kI tulanA meM eka lAkha gunI) to mAnI hI jA sakatI hai| isa viSaya meM jJAnIjanoM ke vicAra apekSita haiN|

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adhyAya -7 pUNya aura pApa kA sambandha puNya kA artha 'pavitratA utpanna karane vAlA sAdhana yA sAdhya hai| yaha vyakti ko pavitra kara sakatA hai, vyakti-samUha ko bhI pavitra kara sakatA hai| isa zabda meM kucha 'parAprAkRtikatA' kA bhI samAharaNa hotA hai kyoMki punarjanmavAdiyoM ke liye yaha paraloka sudhAraka bhI hotA hai| vastutaH, puNya pApa kA viloma hai: puNya c (1/pApa) (1/hiMsA) hiMsA aura usase sambandhita vividha rUpoM se pApa-bandha hotA hai| phalataH yadi hiMsA = 0, to puNya = (1/0) = annt| isaliye hiMsA ke alpIkaraNa yA zUnyIkaraNa se puNya hotA hai| yadi hiMsA alpIkRta yA zUnya hotI hai, to puNya kA arjana kramazaH vardhamAna hokara ananta bhI ho sakatA hai, jo siddha dazA kA pratIka hai| jainoM ke pAMca pApa hiMsA ke hI vividha rUpa hI to haiM, arthAt hiMsA ra pApa ___ hama puNya aura pApa ke sambandha ko eka anya rUpa meM bhI vyakta kara sakate haiN| vastutaH puNya, pApa kA nakArAtmaka rUpa hai, arthAt puNya = - pApa yA puNya + pApa = 0 siddha avasthA meM, pApa = 0, phalataH, puNya = 0. sarvocca vikAsa kI avasthA meM pApa karma to zUnya ho hI jAte haiM, puNya karma bhI sampUrNa karmakSaya ke kAraNa zUnya ho jAte haiN| phalataH yadi pApa = 0, to puNya bhI zUnya ho jaayegaa| yaha siddhoM kI sarvocca sthiti hai| isIliye nizcayavAdI yaha kahate haiM ki uccatara AdhyAtmika sthiti meM puNya bhI heya hai (kyoMki puNya bhI to karma hai)| isa AdhAra para puNya kI ikAiyoM kA mAna pApa kI ikAiyoM ke samakakSa para RNAtmaka hogaa|

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(348) : naMdanavana yadyapi zAstroM meM "sAvadyalezo, bahupuNyarAziH' kahA gayA hai, para vahAM na to 'leza' zabda kI parimANAtmakatA batAI gaI hai aura na hI 'bahu' zabda kA leza-mAtrA se sambandha batAyA gayA hai| para isa sambandha ko parokSataH bhI anumAnita kiyA jA sake, to hamAre vivaraNa me kiMcit vaijJAnikatA A sakatI hai| tathApi, puNya kI mAtrA kA parikalana hiMsA kI mAtrA ke parikalana ke samAna sarala nahIM hai, kyoMki puNyArjana meM mAnasika vicAra evaM saMkalpa eka anivArya aMga haiN| yahAM hama karma-siddhAnta kA upayoga kara kucha parimANAtmakatA lA sakate haiN| - isake anusAra, puNya-prakRtiyAM 42 haiM aura pApa prakRtiyAM 82 haiN| sAmAnya gaNita meM yaha kahA jA sakatA hai ki eka puNya prakRti do pApa prakRtiyoM ko udAsIna karane meM sakSama hai| karma siddhAnta kI eka anya dhAraNA ke anusAra, puNya halkA hotA hai aura pApa yA hiMsA bhArI hotI hai| sAtha hI, karma, pApa aura puNya sabhI sUkSma kaNikAmaya haiM arthAt bhautika haiN| inheM Adhunika bhautika kaNoM ke laghutama aura alpatama dIrgha rUpoM meM vyakta karanA to kaThina hI hai, phira bhI, jainoM ke anusAra, carama paramANu kA vistAra aura ghanatva alpatama hotA hai| ise hama eka (jaise hAiDrojana) mAna leM, to bhArI kaNa kA bhAra yA vistAra aisA honA cAhiye jisameM nIce kI ora patita hone kI nyUnatama kSamatA ho| yadi vAlTara mara ke anusAra, carama paramANu kA vistAra 10-12 se.mI. aura dravyamAna 10-24 grA. bhI mAneM, taba bhI usake ghanatva ke mAna ko ikAI hI lenA hogaa| isakA kAraNa yaha hai ki zAstrAnusAra hiMsaka nIce naraka meM jAtA hai aura ahiMsaka Upara svarga yA mokSa taka jAtA hai| isa dRSTi se hama laghutama Thosa paramANu lIthiyama ke samakakSa mAna leM jisakA bhAra hAiDrojana kI tulanA meM sAta (yA sAta gunA bhArI) hotA hai| isa AdhAra para puNya aura pApa kA anupAta 1:7 bhI sambhAvita hai arthAt eka puNya prakRti sAta pApa prakRtiyoM ko udAsIna karane meM sakSama hai| yaha saMketa uparokta karma prakRti para AdhArita niSkarSa ke viparyAsa meM jAtA hai| phalataH puNya aura pApa kA sambandha nimna do rUpoM meM vyakta kiyA jA sakatA hai: 1 puNya = 2 pApa (karma siddhAnta) 1 puNya = 7 pApa (ghanatva ke AdhAra para) ina sambandhoM kI yathArthatA kA mUlyAMkana karanA kaThina hai, phira bhI, hama ausatana yaha mAna leM ki 1 puNya = (7+2)/2 ~5

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puNya aura pApa kA sambandha : (349) \ phalataH yaha mAnA jA sakatA hai ki eka puNyamaya kArya prAyaH pAMca pApamaya kAryoM ko udAsIna kara sakatA hai| nizcita rUpa se, pAMca kI saMkhyA 'eka' kI saMkhyA kI tulanA meM 'bahu' to mAnI jA sakatI hai| yadi isa sambandha meM anya koI zAstrIya AdhAra yA dhAraNA upalabdha ho, to jJAnIjana lekhaka ko sUcita kareM / yahAM yaha bhI vicAra kiyA jA sakatA hai ki gRhasthoM ke (yA sAdhuoM ke ) chaha dainika Avazyaka kartavya (deva pUjA; Adhe ghaMTe; guru vandana cauthAI ghaMTe; svAdhyAya; AdhA ghaNTA, pratikramaNa; lagabhaga Der3ha ghaMTe AratI Adi; cauthAI ghaMTe) prAyaH tIna ghaMTe pratidina ke hisAba se kiye jAte haiN| ye dhArmika yA puNyamaya yA ahiMsaka vRttiyAM haiN| isake viparyAsa meM sAmAnya pravRttiyAM 24 ghaMTe calatI rahatI haiN| isa prakAra puNya pravRttiyoM ke tIna ghaMTe sAmAnya pravRttiyoM ke 24 ghaMTe kI hiMsAvRtti ko udAsIna karate hoNge| phalataH puNya aura pApa kA sambandha 3 : 24 yA 1 8 bhI mAnA jA sakatA hai| cUMki sabhI loga tIna ghaMTe kI dhArmika pravRttiyAM nahIM karate isaliye unakI sAmAnya pravRttiyoM kI hiMsA kI mAtrA nirantara vardhamAna hotI rahatI hai / yaha bhI eka vicAraNIya viSaya hai / para prazna yaha hai ki puNya kI parimANAtmakatA kA kevala yaha anupAta hI AdhAra hai yA anya bhI kucha ho sakatA hai ? sAtha hI, vibhinna puNya kAryoM kI koTi kaise nirdhArita kI jAye ? yaha hiMsA kI parimANAtmakatA ke samAna sarala nahIM hai| hamane hiMsA kI mAtrA ke parikalana meM vibhinna jIvoM kI caitanya koTi kA AdhAra bhI liyA hai| sabhI jIvoM kI AtmA meM samAna - kSamatA hote huye bhI unakI caitanya koTi meM antara honA hI cAhiye / yadi eka jIva meM eka AtmA kI dhAraNA hI sahI mAnI jAye, to do indriya yA paMcendriya jIva kI hiMsA meM barAbara hiMsA mAnanI hogI, jo sahI nahIM 'lgtaa| isaliye hiMsA kA mAna bhI jIvoM kI caitanya koTi para AdhArita mAnanA cAhiye / yadi hama vartamAna vijJAna ke anusAra, jIva kI kozikIya saMracanA mAneM, to indriyoM kI vRddhi ke sAtha sAmAnyataH sthUlatA bhI bar3hatI jAtI hai aura unameM kozikAoM kI saMkhyA bhI bar3hatI jAtI hai| kozikAoM kA AkAra, vistAra evaM saMkhyA kA mApana anumita kiyA jA sakatA hai| isa dRSTi se manuSyoM ke jIva meM sau kharaba (1013 kozikAyeM) pAI jAtI haiM aura baikTIriyA eka kozikIya hotA hai| phalataH eka baikTIriyA kI tulanA meM sAmAnya paMcendriya manuSya kI hiMsA meM 1013 gunI hiMsA sambhAvita hai| isa AdhAra para unakA caitanya bhI inakI tulanA meM eka kharaba gunA honA cAhiye / itanI

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(350) : naMdanavana adhika hiMsA kI sambhAvanA ke kAraNa hI paMcendriyoM kI hiMsA ko uccatara naitika aura dhArmika aparAdha mAnA gayA hai| para yahAM yaha prazna bhI uThatA hai ki eka indriya kozikA ke samUha kI paMcendriyatA kaise sthApita kI jAya jisase usakI caitanya koTi nirdhArita kI jA ske| isa viSaya meM vicAraNA cala rahI hai| puNya ke parikalana meM caitanya kI koTi to paMcendriyoM (pazu, manuSya, deva, nAraka) ke anurUpa hI hogI kyoMki vikalendriyoM meM zAstrAnusAra mana nahIM pAyA jaataa| phalataH unake prakaraNa meM yaha parikalana yathArthatA se nahIM ho paayegaa| ataeva hameM aura bhI sUkSmatama vizleSaNa evaM vicAraNA kI AvazyakatA pdd'egii| phalataH hamArA puNya parikalana paMcendriyoM taka hI sImita hogaa| isa samaya caitanya koTi kA nirdhAraNa cala rahA hai|

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adhyAya - 8 AtmA aura punarjanma vicAroM kA vikAsa kisI bhI tantra kI jIvantatA usake yathAsthitivAdI svarUpa se nahIM, apitu vikAsamAna svarUpa se AMkI jAtI hai| vastutaH vicAroM, avadhAraNAoM evaM pravRttiyoM kA yugAnukUla vikAsa tantra kI vaijJAnikatA kA pratIka hai| AtmA aura punarjanma ke siddhAnta hamAre dharma ko manovaijJAnikataH prabalita karate haiM, para bhautikataH inakI sthiti vicAra-saraNi ko udvelita hI karatI hai| jainoM ke dasavIM sadI taka ke graMthoM meM dharma kI paribhASA 'hitayaM payANaM' (prajA ka hita) ke udAravAda se lekara vyakti/AtmahitaM ke vyaktivAda ke rUpa meM saMkucita huI hai| isase dharma kI prabhAvitA kama hI huI hai| aba kucha vidvAnoM ne dharma ko samagra sukhavardhana kA tantra mAnA hai, duHkhanivAraNa kI nakArAtmakatA kA nhiiN| DaoN. krAmavela krAphorDa ne parokSa rUpa se yaha kahA hai ki pArzva ke yuga meM jahAM dharma ko sAmAjika vikAsa ke anukUlana se paribhASita kiyA jAtA thA vahIM mahAvIra ne ise vyaktigata svAyattatA ke kaTaghare meM DAla diyaa| __ dharma kI paribhASA ke samAna anya avadhAraNAoM ne bhI vikAsa aura saMkucana pAyA hai| pratyakSa ke paraspara virodhI paribhASA vAle atIndriya aura indriya bheda, paramANu ke vyavahAra aura nizcaya bheda, pramANa kI paribhASA kA vistAra, triyAma dharma se paMcayAma dharma ke vistAra tathA tIna yA ATha prakAra kI AtmAyeM Adi aneka udAharaNa diye jA sakate haiN| sAmAnya jana sthUla se sUkSma kI ora pravRtta hotA hai, vyavahAra se nizcaya kI ora pravRtta hotA hai, pravRtti-mArga se nivRtti-mArga kI ora bar3hatA hai| isa dRSTi se yadi hama AtmavAda ke vikAsa para dhyAna deM, to hameM nimna zrRMkhalA prApta hotI hai : anAtmavAda ra jIvavAda prAkRtika jIvavAda + AtmavAda + anIzvaravAda bhautika punarjanmavAda karmavAda > muktivAda

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(352) : naMdanavana isase spaSTa hai ki sthUla jagat sazarIrI cetana jIva se prArambha hotA hai jisameM prANa hote haiM, Ayu hotI hai| AtmA kI dhAraNA hamAre vicAra-vikAsa kA dvitIya caraNa hai / yahI kAraNa hai ki hamAre Agama graMthoM meM jahAM jIva kA vivaraNa lagabhaga 760 bAra AyA hai, vahIM AtmA kA vivaraNa 460 bAra hI A pAyA hai / jIva aura AtmA prArambha meM manuSya pravRttivAdI/vyavahAravAdI rahA hogaa| ataH usane cArvAka kI anIzvaravAdI tathA anAtmavAdI dhAraNA bnaaii| phira sarvajIvavAda AyA, phira jIva aura ajIvavAda aayaa| pahale anIzvaravAda thA, bAda meM IzvaravAda aayaa| pahale anAtmavAda thA, bAda meM AtmavAda aayaa| usake sAtha karmavAda aura punarjanmavAda aaye| pravRttivAda ke samAnAntara nivRttivAda calA, phira vyaktivAda evaM yathAsthitivAda yA bhaktivAda claa| yaha spaSTa hai ki cArvAka ke mata ko sabhI ne tiraskRta kiyA hai kyoMki vaha vizuddha vyavahAravAdI evaM pratyakSavAdI thaa| use anumAna bhI pasanda nahIM thaa| jIvavAda anAtmavAda kA uttaravartI caraNa hai| jIvavAda hamAre jIva kA prathama vyAvahArika rUpa hai jisakA artha bhautika rUpa meM prANa, Ayu, janma, maraNa Adi ke mAdhyama se kiyA gyaa| prArambhika jaina graMthoM meM pramukhatA se 'jIva' zabda AtA hai| tattvArthasUtra kAla meM 'jIva' zabda hI lokapriya thaa| isa graMtha meM 'AtmA' zabda kA kahIM nAma nahIM hai| AgAmoM meM 'jIva' aura 'AtmA' zabda 3:2 ke anupAta meM Aye haiN| aisA pratIta hotA hai ki 'AtmA' zabda bhautika jagat ke adhyAtmIkaraNa ke yuga meM AyA hai| giridhara zarmA caturvedI ke samAna vidvAnoM kA vicAra hai ki bhAratIya vicAradhArA ke vikAsa meM adhyAtmIkaraNa kA eka yuga (sambhavataH upaniSad kAla meM) AyA jaba pratyeka jIvanatattva AdhyAtmArthI ho gyaa| jIva becArA AtmA bana gyaa| dharma kI paribhASA bhI AdhyAtmika evaM vyaktivAdI ho gii| AgamoM meM jIva ke 23 paryAyavAcI batAye gaye haiM jinameM kevala 4 aise haiM jo Atmika guNa ko nirUpita karate haiN| (sambhavataH ye uttarakAla meM jor3e gaye hoN)| anya jIva ke bhautika svarUpa ko hI vyakta karate haiN| yaha sacamuca Azcarya kI bAta hai ki (sazarIrI) 'jIva' zabda ko Ajakala 'Soul' zabda ke rUpa meM anudita evaM vyakta karate haiN| jaba tattvArthasUtra kI TIkAyeM banIM, taba adhyAtmavAda kA sAmrAjya chA gayA thA aura TIkAkAroM ne jIva ko AtmA hI banA diyaa| aba 'jIva' aura 'AtmA' do zabda pracalita haiM jinake nimna sambandha haiM : . jIva = zarIra + AtmA

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AtmA aura punarjanma : (353) inameM 'jIva' kA astitva to pratyakSa siddha hai| para AtmA ke amUrta svarUpa ne isake astitva ko vijJAna se bAhara kI sImA meM rakha diyA hai| 'AtmA' vyaktigata hotI hai jaise 'cetanA' vyaktigata hotI hai| AtmA kA zuddhacaitanya-svarUpa nitAnta svAnubhUtigamya 'vyaktigata' hotA hai| vaijJAnika abhI yaha anubhUti nahIM kara pAye haiN| para AtmA ke jo jJAna-dArzanika guNa haiM, unakI vyAkhyA ve 'mana' yA 'mastiSka' nAmaka no-iMdriya tattva se kara lete haiN| chaha prakAra ke AhAroM ke cayApacaya se utpanna UrjA mastiSka ke viziSTa kendroM ko saMvAdI iMdriyoM ke uttejana ke mAdhyama se vibhinna kArya karatI hai aura vidyuta saMcAra patha banAtI hai| yahI nahIM, yaha to aba sujJAta hai ki mana aura mastiSka, zarIra ke bhinna-bhinna ghaTaka haiN| inameM mastiSka kA sabhI ko pratyakSa hai aura mana cetanA kA pratIka (zaktyAtmaka) mAnA jAtA hai| nayI khojoM se isakI jIva-vaijJAnika tathA ANavika saMracanA kI sambhAvanA balavatI ho rahI hai| phalataH yadi cetanA bhautika siddha huI, to AtmA kI amUrtatA kiMcit saMdigdha ho jaayegii| jaina dArzanikoM ne 'AtmA' ko "maiM hUM', virodhI ke astitva (ajIva) Adi aneka tArkika yuktiyoM se siddha kiyA hai| para vaijJAnika isa viSaya meM abhI pUrNataH sakArAtmaka nahIM haiN| prasiddha khagolazAstrI kArla sAgana ne to ise mAtra upakalpanA mAnA hai| lekina dhArmikajana zuddha AtmA ke ananta koTi ke guNoM se itanA AkRSTa hai ki vaha jIva tattva ke badale Atmatattva ke prati adhika AkRSTa ho gayA aura bhUtakAla se apanI karmabandha kI coTI bAMdhalI aura bhaviSyat kAla ke liye bhI karma kI ber3I bAMdha lii| phalataH usane apanI gatizIlatA ko kuNThita kara liyaa| rAjakRSNa ne eka zabda diyA hai-"hindU reTa oNpha grotha", usakA artha hai ki AtmavAdI manovRtti meM dArzanikatA, saMtoSa tathA pratidvaMdvIvRtti ke abhAva meM vikAsadara nagaNya ( 3 pratizata) hI hotI hai aura vaha yathAsthitivAdI bana jAtA hai| ___ tathApi, AtmavAda kI svIkRti meM bhayaMkara AkarSaNa hai / sampUrNa duHkha nivRtti kA, anantasukha kA Adi-Adi / kama se kama yaha jIvana ke Adarza to detA hai, cAhe hama use prApta kara sakeM yA nahIM / hameM kalpanAoM ke loka meM saira karAkara vaha hameM jAgatika samasyAoM kI jaTilatA se dUra rakhatA hai| sambhavataH isIliye hamAre Upara palAyanavAdI tathA nakArAtmaka hone kA Aropa hai| para yaha sahI nahIM hai| AtmavAda hameM eka lakSya pradAna karatA hai, jIvana ke prati AzAvAdI dRSTikoNa detA hai, hamArI jJAna pipAsA zAnta karatA hai aura hameM apane bhAgya kA nirmAtA banane kI preraNA detA hai| isa preraNA se kiMcit hAni bhI huI hai| hama mAnasikata: kiMcit adhika svArthI aura

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(354) : naMdanavana sAmAjikatA se kiMcit vigalita ho gye| isaliye hama para yaha bhI Aropa hai ki jainadharma asAmAjika dharma hai| unake arhat bhI svArthI haiM, ve svayaM nirvANa prApta kara lete haiM aura sAmAnyajana ko saMsAra meM hI chor3a jAte haiN| hamAre AtmavAdI ne kabhI yaha prayatna nahIM kiyA ki vaha dUsaroM ke dvArA lagAye gaye AropoM ko puSTarUpa se nirAkRta kara ske| yadi Apa jainoM kA prAcIna yA arvAcIna itihAsa dekheM, to jainetaroM ne hI adhikAMzataH ise surakSita rakhA hai, aitihAsika astitva meM banAye rakhA hai| 'appA appammi rao' ke anuyAyiyoM kA to yahI kathana hai ki AtmavAdI ko saMkhyA kA mahattva nahIM hai, apanI guNavattA kA mahattva hai| yaha sahI nahIM hai, Aja saMkhyA kA bhI mahattva hai| Aja ke yuga meM "sabhI AtmAyeM samAna haiM" ke siddhAnta ko samasthitikatA ke rUpa meM parivartita karane kA prayAsa karanA hogaa| 'AtmavAda' kI samAjamukhI vyAkhyA karanI hogii| punarjanma elgara nAmaka pAdarI ne 1980 meM kahA thA ki punarjanma kA siddhAnta mAnava-jIvana kI aneka samasyAoM kA samAdhAna karatA hai| yaha karmavAda ke "jaisI karanI vaisI bharanI' ke siddhAnta para tathA AtmA kI nityatA para AdhArita hai| isa mAnyatA ne hameM sahiSNu banAyA hai, AzAvAdI bhI banAyA hai| jainoM kA yaha siddhAnta sarvajJa yA viziSTa jJAniyoM kI anubhUti se pratiphalita huA hai| Atmatattva ke viparyAsa meM punarjanma para 1860 se hI anusaMdhAna cAlU ho gaye haiM aura punarjanma sambandhI prakaraNoM para aneka pustake likhI gaI haiN| iyAna sTIveMsana mAnate haiM ki unake dvArA adhyayana kiye gaye prakaraNoM meM punarjanma kI upakalpanA saiddhAntika dRSTi se banatI to hai, para isake liye abhI kAphI Thosa pramANoM kI AvazyakatA hai| jAti-smaraNa, zarIra cinhoM kA pUrva-sthAna meM honA, atIdriya jJAna, parakAyA-praveza Adi kI ghaTanAoM kI prAmANikatA tathA unake vyAkhyAtmaka adhyayana se isa upakalpanA ko bala mila sakatA hai| __astu,- AtmA evaM punarjanma ke siddhAnta ko vaijJAnika mAnyatA deM yA na deM, para ye mAnyatAyeM bhAratIya janamAnasa ke vizvAsa kI koTi meM A gaI haiN| muni mahendra ne batAyA hai ki aneka vidvAnoM kI nakArAtmaka dhAraNA ke bAbajUda bhI, vedoM, bAibila aura kurAna meM ina dhAraNAoM ke bIja pAye jAte haiN| aneka pUrvavartI vidvAna bhI isa mAnyatA meM AsthA rakhate the| para ina mAnyatAoM ke jo rUpa jaina aura hindU zAstroM meM milate haiM, inakI manovaijJAnika prabhAvitA ke jo nidarzana hamAre zAstroM meM haiM, ve anyatra durlabha hI haiN| karmavAda aura punarjanma kI dhAraNAoM meM hamAre vaicArika vikAsa ko, bhale hI vaha uttaravartI kyoM na ho, eka nayA AyAma pradAna kiyA hai|

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AtmA aura punarjanma : (355) yadi ina dhAraNAoM ko na mAneM to aba hama eka kalpanA kareM ki yadi AtmA aura punarjanma kI dhAraNAyeM nahIM hotIM yA unheM hama na mAneM, to kyA hogA ? kyA manuSya apanI bhautika aura mAnasika sukha - prApti ke dhyeya se vaMcita rahegA? kyA vartamAna dharmoM ke darzana, jJAna - cAritra ke vikAsa ke niyama hamAre jIvana - vikAsa meM sahAyaka nahIM hogeM ? kyA jina mAnyatAoM meM (buddha (punarjanma mAnate haiM), cArvAka Adi ) ye dhAraNAyeM nahIM haiM, ve hamase durbala sthiti meM haiM ? tulanAtmakataH adhyayana karane para hameM lagatA hai ki ve sabhI hamAre samakakSa sthiti meM hI haiN| yadyapi bauddhadharma mUlataH gRhasthadharma nahIM hai, ataH vaha bhArata se bAhara vikasita huA, para jaina dharma gRhastha evaM munidharma hote hue bhI yahIM simaTA rhaa| hamArI ye dhAraNAyeM ki nirAtmavAdI dhAraNAyeM unnati ke uccatama zikhara para nahIM pahueNcA sakatIM, unameM aneka prakAra kI mAnasika aura zArIrika jaTilatAye haiMAdi vastutaH sahI nahIM lgtiiN| ye sabhI sthitiyAM hamAre sAtha bhI haiN| yahI nahIM, Aja anIzvaravAdI evaM anAtmavAdI bauddhoM kI saMkhyA saMsAra meM tIsare naMbara para A gaI hai| unakI tulanA meM hama kahAM baiThate haiM ? para hamAre pAsa dhyAna - yoga, tapazcaryA Adi upAya haiM jinase hama una sthitiyoM para zarIra - kriyAtmakaH evaM taMtrikA - vaijJAnikataH niyaMtraNa pAte haiM / sambhavataH adhika sukha - saMtoSa kA anubhava karate haiM / yaha saubhAgya kI bAta hai ki dhyAna-yoga ke vividha rUpa Aja bhAratetara dezoM meM bhI pahu~ca rahe haiM aura vahAM ke nivAsI hamase adhika lAbhAnvita ho rahe haiM ? taba phira AtmavAda evaM punarjanmavAda ke vizvAsoM meM kiMcit anAsthA to janma letI hI hai| yaha anAsthA kaise dUra ho, yaha ikkIsavIM sadI kA yakSa prazna hai / sambhavataH hamAre sAdhujanoM ke prayAsa isa anAsthA ko nirAkRta karane meM sahAyaka hoM, yahI hama sabakI kAmanA hai| I

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mantra kI sAdhakatA : eka vizleSaNa jaina zAstroM meM mantravidyA vidyAnupravAda evaM prANAvAya pUrvo kA mahattvapUrNa aMga rahI hai| isakA 72 kalAoM meM bhI ullekha hai / isa vidyA ke bala para hI bhUtakAla meM aneka AcAryoM ne jaina tantra ko surakSita, saMrakSita evaM saMvardhita kiyA hai| phalataH yaha eka prAcIna vidyA hai jo mahAvIra ke yuga se pUrva bhI lokapriya rahI hogii| zAstroM meM isakA vivaraNa 11 dRSTikoNoM aura nau anuyogadvAroM se kiyA gayA hai| isakA lakSya AtmakalyANa aura ihalaukika kalyANa- donoM hai / aisA pratIta hotA hai ki prArambha meM yaha vidyA gopanIya rahI hogI, isameM guru kA apUrva mahattva thA / aitihAsika dRSTi se isa vidyA ke utthAna - patana ke yuga aaye| para 7vIM sadI ke bAda zaktivAda aura tantravidyA ke vikAsa ke sAtha isako punarjIvana milA aura aba yaha vidyA vaijJAnika yuga meM yoga dhyAna ke eka aMga ke rUpa meM pratiSThita ho rahI hai aura vyaktigata tathA sArvajanika kalyANa kI vAhaka banatI jA rahI hai| adhyAya 9 'mantra' zabda ke aneka artha haiN| mUlataH yaha mana kI pravRttiyoM ko niyaMtrita karatA hai, unheM bahudizI ke badale ekadizI banAtA hai| yaha bhautika aura AdhyAtmika- doMnoM uddezyoM kI pUrti meM, manokAmanA pUrti evaM AtmAnubhUti ke lie antaHzakti jAgaraNa meM sahAyaka hotA hai| mantroM kA svarUpa viziSTa akSara racanA, vinyAsa evaM viziSTa dhvani-samUha ke rUpa meM hotA hai jisake bArambAra uccAraNa se UrjA kA udbhava aura vikAsa hotA hai jo hamAre jIvana ko sukha aura zaktimaya banAtA hai| vastutaH mantroM kI sAdhakatA ke aneka AyAma hote haiM- (1) ye hamAre azubha evaM RNAtmaka karmoM kA nAza kara unheM sakArAtmaka yA AdhyAtmika rUpa pradAna karate haiM; (2) ye hamAre bhautika evaM AdhyAtmika patha ko prazasta karate haiM, (3) ye hamAre vyaktitva ko vikasita karate haiM aura hamAre cAroM ora ke AbhAmaNDala yA lezyA rUpoM ko prazastatA dete haiM aura (4) ye hamAre liye cikitsaka kA kAma kara hameM svastha banAte haiM /

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mantra kI sAdhakatA : eka vizleSaNa : (357) kucha pramukha mantra bhAratIya dharma paramparA meM mantra-japa eka puNyakArI anuSThAna mAnA jAtA hai| yadyapi isakA vikAsa mukhyataH AdhyAtmika aura pAralaukika uddezya se huA hogA, para inase AnuSaMgika phala ke rUpa meM ihalaukika uddezya aura . bhautika siddhiyAM bhI prApta hotI haiN| phalataH pramukha uddezyoM ke anurUpa mantra bhI aneka prakAra ke hote haiN| kucha mantra AdhyAtmika hote haiM, kucha bhautika kAmanAparaka hote haiN| aura kucha tAMtrika (viSa dUra karanA Adi) hote haiM aneka vargoM ke viziSTa sAmarthya se bhI ye tathya prakaTa hote haiN| udAharaNArtha, 'ma' meM siddhi aura santAna kA sAmarthya hotA hai, 'ba evaM 'ba' meM rogAdi aniSTa-nivAraNa kI kSamatA hotI hai aura 'na' aura 'da' Atmazakti jAgRta karate haiN| ina viziSTa uddezya vAle mantroM kI tulanA meM, kucha mantra aise hote haiM jo sabhI prakAra ke uddezyoM kI pUrti karate haiN| inheM hama mUla mantra bhI kaha sakate haiN| hama isI koTi ke kevala cAra mantroM kI yahAM carcA kreNge| om jainoM ke anusAra, yaha sabhI mantroM kA mUla hai| yaha paMca parameSThiyoM ke prathama akSaroM ke saMyoga se banA hai, ataH pUjya puruSoM aura unake guNoM kA smaraNa karAtA hai| yaha darzana, jJAna, cAritra ke triratnoM kA bhI pratIka hai| isameM tIna akSara haiM- a, u, aura m| ye kramazaH nirmANa, vikAsa evaM saMrakSaNa tathA vinAza kI prakriyAoM ke pratIka haiN| yaha mantra divya UrjA kA pratIka hai| ise anya paramparAoM meM bhI mAnA gayA hai| 'Amena' isakA pazcimI rUpa hai| yaha (1) tIna loka, (2) sat-cit-Ananda kI trayI, (3) satva-raja-tama kI triguNI, (4) vedatrayI, (5) devatrayI evaM tri-brahmavAda (sarvavyApaka) Adi kA pratIka hai| yaha ananta aura zUnya (vRtta) kA bhI pratIka hai| isake viziSTa varNoM kA uccAraNa sakArAtmaka UrjA utpanna karatA hai aura sAdhya-siddhi meM upayogI hotA hai| NamokAra mantra jainoM meM yaha mantra mahAmantra kahalAtA hai aura isake japa ke prabhAvoM se na kevala aneka paurANika kathAyeM jur3I haiM, apitu vartamAna meM bhI isase aneka kathAnaka jur3ate rahate haiN| yaha mantra arthataH anAdi hai, para zabdataH prathama-dvitIya sadI meM udghATita huA hai| yaha khAravela-yugIna dvipadI se paMcapadI meM vikasita huA hai| isake viSaya meM aneka pustakeM likhI gaI haiN| 35 akSaroM vAlA yaha mantra nimna hai: Namo arihaMtANaM AI bo TU enalAiTenDsa Namo siddhANaM AI bo TU sAlveTeDsa Namo AyariyANaM AI bo TU minisTarsa

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(358) : naMdanavana phla - Namo uvajjhAyANaM AI bo TU prIsepTarsa Namo loe savva sAhUNaM AI bo TU senTsa Ava Ala dI varlDa dhavalATIkA ke anusAra, inake nimna artha haiM: maiM loka ke sabhI bodhi-prApta pUjya puruSoM ko namaskAra karatA huuN| maiM loka ke sabhI siddhi prApta sarvajJoM ko namaskAra karatA huuN| maiM loka ke sabhI dharmAcAryoM ko namaskAra karatA huuN| maiM loka ke sabhI upAdhyAyoM (pAThakoM) ko namaskAra karatA huuN| maiM loka ke sabhI sAdhuoM (adhyAtmamArga ke pathikoM) ko namaskAra karatA huuN| aisA pratIta hotA hai ki prAcIna kAla meM pAMca kI saMkhyA kA bar3A mahattva thaa| isIlie paMcabhUta, paMcaprANa, paMcaraMga, paMca-AcAra, pAMca aNu-mahAvrata, pAMca samiti aura pAMca AkRtiyAM svIkRta kiye gye| isameM se kucha ko NamokAra mantra ke vividha padoM se saha-sambandhita kiyA gayA hai (sAraNI 1) sAraNI 1 : NamokAra mantra ke padoM ke anya paMcakoM se saha-sambandha kra. pada raMga bhUta prANa AkRti prabhAva Namo arihaMtANaM sapheda samAna ardhacandra vinAzaka Namo siddhANaM lAla agni udAna trikoNa saMrakSaka Namo AyariyANaM pIlA pRthvI vyAna varga vinAzaka Namo uvajjhAyANaM nIlA. vAyu prANa SaTkoNa nirmANaka Namo loe dhUmra/ AkAza apAna vRtta vinAzaka savvasAhUNaM kAlA isa prakAra isa mantra meM RNAtmaka guNoM ko naSTa kara sakArAtmaka guNoM ke vikAsa kA guNa hai| yaha spaSTa hai ki isameM nakArAtmaka guNoM ke nAza ke pratIka tIna pada haiN| isakA artha yaha hai ki ina guNoM ke nAza meM bahuta adhika UrjA lagatI hai| nakArAtmaka guNoM meM rAga, dveSa, moha, tanAva, vyAdhiyAM, pApa Adi mAne jAte haiN| sakArAtmaka guNa inake viparIta aura prazasta hote haiN| isa mantra kI vizeSatA yaha hai ki yaha vyakti yA divya zakti AdhArita nahIM hai, yaha puruSArthavAdI mantra hai| yaha guNa-vizeSita mantra hai| phalataH yaha sArvadezika evaM traikAlika mantra hai| yaha vaijJAnika yuga ke bhI anurUpa hai| isa mantra kA aMgrejI anuvAda bhI Upara diyA gayA hai| isake AdhAra para aMgrejI ke NamokAra mantra kI sAdhakatA bhI vizleSita kI gaI hai| gAyatrI mantra jainoM ke NamokAra mantra ke samAna hinduoM meM gAyatrI mantra kA pracalana hai| isa mantra ko mAtA mantra kahA jAtA hai| yaha bhaktivAdI mantra hai jisameM paramAtmA se sadbuddhi dene evaM sanmArga kI ora prerita karane kI prArthanA kI gaI

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mantra kI sAdhakatA : eka vizleSaNa : (359) hai| mukhyataH punarAvRtti chor3akara 24 akSaroM vAle isa mantra meM 29 varNa haiM jinake AdhAra para isakI sAdhakatA vizleSita kI gaI hai| yaha mantra nimna hai: oma bhUrbhuvaH svaH tatsavitarvareNyaM bhrgo| devasya dhImahi dhiyo yo naH pracodayAt / / maiM usa paramAtmA (ziva) ko antaraMga meM dhAraNa karatA hU~ jo bhUloka, bhuvanaloka evaM svargaloka meM vyApta hai, jo sUrya ke samAna tejasvI evaM zreSTha hai aura jo devatA svarUpa hai| vaha merI buddhi ko sanmArga meM lgaaye| gAyatrI parivAra ne yuga nirmANa yojanA ke mAdhyama se isa mantra ko atyanta lokapriyatA pradAna kI hai| isako japanevAloM kI saMkhyA 3 karor3a taka batAI jAtI hai| isa parivAra kA mukhya kAryAlaya zAMtikuMja, haridvAra meM hai, jahAM mantra-japa ke prabhAvoM kA vaijJAnika adhyayana kiyA jAtA hai| naI pIr3hI ke lie yaha bahuta bar3A AkarSaNa hai| eka jaina sAdhu ne NamokAra mantra se sambandhita eka Andolana evaM ratalAma ke eka sajjana ne usake pracAra kA kAma cAlU kiyA thA, para usakI saphalatA ke AMkar3e prakAzita nahIM hue haiN| mantra japa kI prakriyA ko vaijJAnikataH prabhAvI banAne ke lie inhoMne kisI prayogazAlA kI sthApanA kI ho yaha nahIM jJAta nahIM hai| yaha gAyatrImantra divyazakti ke astitva para AdhArita hai jo manovaijJAnikataH sAmAnyajana ko prabhAvita karatA hai| isake viparyAsa meM, NamokAra mantra adhika vaijJAnika hone para bhI jainoM ke kSetra se Age nahIM bar3ha pAyA hai| tri-zaraNa mantra jainoM aura hinduoM ke samAna bauddha dharma ke anuyAyiyoM kA bhI eka mantra hai jise trizaraNa mantra kahate haiN| yaha nimna hai : buddhaM zaraNaM gacchAmi : maiM buddha kI zaraNa letA huuN| dhammaM zaraNaM gacchAmi : maiM 'buddha ke upadezita' dharma kI zaraNa letA huuN| saMghaM zaraNaM gacchAmi : maiM buddha saMgha kI zaraNa letA hU~ / yaha bhI vyakti-vizeSita bhaktivAdI mantra hai| bauddhoM kI viziSTa vipazyanA dhyAna paddhati bhI hai jisameM isa mantra kA pArAyaNa hotA hai| buddha ko sAmAnyataH yathArthavAdI evaM vyavahAravAdI mAnA jAtA hai aura unhoMne bhI puruSArtha ko mahattva diyA hai| phira bhI, yaha vyakti-AdhArita hai aura manovaijJAnikataH prabhAvI hai| yahAM buddha ko divya zakti sampanna mAna liyA gayA hai| isIlie bauddhadharma bhI saMsAra ke aneka bhAgoM meM phailA hai aura anuyAyiyoM kI dRSTi se yaha vizva meM tIsarA dharma mAnA jAtA hai jabaki hindU dharma aba cauthe sthAna para calA gayA hai| isa mantra meM 24 varNa haiM jinake AdhAra para isakI sAdhakatA vizleSita kI gaI hai|

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(360) : naMdanavana maMtroM kI prabhAvakatA kI vyAkhyA mantra viziSTa dhvaniyoM evaM vargoM ke samUha haiN| inake uccAraNa se dhvani zakti utpanna hotI hai| bArambAra uccAraNa se isa zakti meM tIvratA AtI hai| yaha tIvratA hI aneka prabhAva utpanna karatI hai| isalie mantroM ko dhvani-zakti kI lIlAsthalI hI kahanA caahie| yaha dhvani zarIra taMtra ke aneka avayavoM, svara tantra evaM mana ke kAryakArI hone para kaMTha, tAlu Adi meM hone vAle viziSTa kampanoM ke mAdhyama se utpanna hokara abhivyakta hotI hai| ataeva dhvani ko kampana UrjA bhI kahate haiN| jaina zAstroM ke anusAra, dhvani UrjAmaya sUkSma paudgalika kaNa haiM jo apane uccAraNa ke samaya tIvragAmI mana aura prANa se saMyoga kara unakI hI gati prApta kara aura bhI zakti-sampanna ho jAteM haiM evaM zarIra-vidyuta utpanna karatI hai| yaha dhanAtmaka hotI hai aura taMtra meM vidyamAna RNAtmaka tattvoM ko naSTa kara prazastatA pradAna karatI hai : mantra dhvani-dhvani UrjA-(prANa, mana)- zarIra vidyuta-nakArAtmakatA nAza-- prazastatA inakI uccAraNa zakti se AkAza meM bhI, vIcI-taraMga-nyAya se, kampana utpanna hote haiM jahAM inakA vistAra evaM sUkSmIkaraNa hotA hai| ina UrjIkRta kampanoM kA puMja apane udbhava kendra para lauTane taka paryApta zaktizAlI ho jAtA hai aura yahI zakti mantra-sAdhaka kI zakti kahalAtI hai| hamAre zarIra tantra meM isa zakti ke avazoSaNa, saMgrahaNa evaM saMcAraNa kI kSamatA hotI hai| yaha zarIra tantra kI vidyuta UrjA ko pracAlita karatI hai| yaha zakti manuSya meM bhUkampa-sA lA detI hai| isa zakti ke aneka rUpa sambhava haiN| yogIjana apanI dRSTi, mantroccAraNa, sparza tathA vicAroM ke mAdhyama se isa zakti ko dUsaroM ke hitAhita-sampAdana meM saMcArita karate haiN| UrjA ke kampanoM ke aneka rUpa hote haiM - (1) vidyuta (2) prakAza aura raMga (3) prANa (4) nAr3I evaM (5) dhvani aadi| inakA sAmAnya guNa kampana hotA hai| kucha kampana svaicchika hote haiM aura kucha utpanna kiye jAte haiM (vacana, yaMtravAdana aadi)| kucha sahaja hI hote rahate haiN| ina kaMpanoM ke viSaya meM bhAratIya vidyAoM ke 'nAdayoga' tantra meM 'Ahata aura anAhata' ke rUpa meM vivaraNa milatA hai| isake anusAra 10 prakAra (megha, ghaMTA, bhramarI, taMtrI Adi) kI dhvaniyAM hotI haiN| ye dhvanikampana apanI viziSTa taraMga-dairghya evaM AvRtiyoM se pahacAne jAte haiN| ye kampana hamAre kAna ke mAdhyama se mastiSka tantra meM jAte haiM, vahAM se sAre zarIra meM phailakara sAre vAtAvaraNa meM visarita hote rahate haiN| ye kampana hamArI mAnasika evaM vidyuta UrjA ko bhI prabhAvita karate haiM; mantra ke mAdhyama se use saMvardhita evaM ekadizI banAte rahate haiN| ina kampanoM kI UrjA hamArI prasupta yA karma-AvRtta UrjA ko uttejita karatI hai aura use

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mantra kI sAdhakatA : eka vizleSaNa : (361) abhivyakta karane meM sahAyaka hotI hai| kampana UrjA kA prahAra jitanA hI tIvra hogA, hamArI AMtarika UrjA kI abhivyakti bhI utanI hI unnatimukhI hogI / pratyeka varNa kI dhvani viziSTa hotI hai, ataH usake kampana bhI viziSTa hote haiN| ye kampana hI varNa kI UrjA ko nirUpita karate haiM kyoMki kampana UrjA ke samAnupAtI hote haiN| yahI nahIM, mantra zAstriyoM ne varNoM - svara ( 16 ), vyaMjana (33) aura arddhasvaroM ko mAtRkAkSara (a-kSa) evaM bIjAkSara (ka-ha) ke rUpa meM vibhAjita kiyA hai| pratyeka mantra meM ina donoM ke, pallava (liMga, namaH, svAhA Adi ) zabdoM kA bhI samAveza hotA hai| isa prakAra pratyeka mantra ina tInoM prakAra ke ghaTakoM kA viziSTa samuccaya hotA hai| pratyeka varNa kI viziSTa, aparimita tathA divya zakti hotI hai| yaha prazasta, aprazasta evaM udAsIna - kisI bhI koTi kI ho sakatI hai| ina varNadhvaniyoM kI zakti hI mantra meM kAma AtI hai| isa zakti kA pUrNa sAkSAtkAra hI mantra - sAdhanA kA lakSya hotA hai / yaha dhvani zakti zarIra, mana, vizva, graha, tathA agni se anyonya rUpa se sambandhita hai / yaha zakti hamAre sAta cakroM (mUlAdhAra se sahasrAra taka) aura caitanya ke vividha staroM (cetana, avacetana aura acetana) ko prabhAvita karatI hai / mantra sambandhI varNoM ke zakti-udghATana ke jJAna kI prakriyA- 'mAtRkA vijJAna' kahalAtI hai| 'mAtRkA' zabda vastutaH 'mAtrA' (uccAraNa ke samaya kA parimANa) zabda kA vyutpanna hai / yaha pAyA gayA hai ki yadi svara ke uccAraNa meM 'a' samaya kI mAtrA lagatI hai, to vyaMjana ke uccAraNa meM prAyaH 'a / 2' samaya kI mAtrA lagatI hai (svaroM se AdhI ) / inake uccAraNa ke samaya ghaTAye - bar3hAye jA sakate haiM; hrasvadhvani, dIrghadhvani, plutadhvani vistArita dhvani Adi / uccAraNa-samayoM se kampanoM kI prakRti meM antara par3atA hai| isI kAraNa aneka dharmazAstra zabda-zakti ko Adi zakti hI kahate haiN| | mantra kI zakti kA nirdhAraNa viziSTa varNa-samUhoM se nirmita mantroM kI UrjA kA guNAtmaka vivaraNa zAstroM meM pAyA jAtA hai| isa UrjA ke aneka bhautika aura AdhyAtmika lAbha bhI vahAM batAye gaye haiM / isa UrjA ko parimANAtmaka rUpa denA kiMcita durUha kArya hai| phira bhI, yaha to mAnA hI jA sakatA hai ki mauna yA vAcika mantroccAraNa ke samaya, dhyAna ke samAna, hamAre mastiSka kI taraMgoM kI prakRti meM antara par3atA hai| ve bITA-rUpa se elphA rUpa meM pariNita hone lagatI haiM jo mAnasika sthiratA kI pratIka haiN| mastiSka ke taraMga rUpa meM parivartana ke sAtha usake cAroM ora vidyamAna AbhAmaNDala ke raMga meM bhI parivartana hotA hai jo kAle se sapheda kI ora bar3hatA huA prazasta manovRtti kI ora sUcanA detA hai| ina donoM hI parivartanoM kA jJAna prayogagamya hai aura dhyAna kI

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(362) : naMdanavana prayogazAlAo meM anubhava kiyA jA sakatA hai| vaijJAnika yuga ke pUrva ke zAstroM meM ina parivartanoM kA (sthiratA, bhAva-zuddhi evaM zAMti ke prabhAvoM ke rUpa meM) parokSataH hI ullekha mAnA jA sakatA hai| zAstrIya yuga meM mantroM ke prabhAvoM ke prati vizvAsa evaM AkarSaNa utpanna karane ke lie yaha Avazyaka thA ki unakI samagra zakti yA prabhAvitA ko unameM vidyamAna vargoM kI samagra zakti ke rUpa meM mAnA jaaye| phalataH pratyeka mantra kI zakti kA nirdhAraNa usameM vidyamAna varNoM kI zakti ke AdhAra para kiyA gayA hai| anubhava ke AdhAra para pratyeka varNa kI viziSTa zakti yA sAmarthya nirdhArita kiyA gayA hai| yaha saMkalita zakti hI mantra kI sAdhaka kSamatA evaM uddezya-pUraNa kSamatA ko vyakta karatI hai| phalataH mantra ke pratyeka varNa kI zakti kA yoga = mantra kI sAdhaka kSamatA isa lekha meM vargoM kI zakti ke AdhAra para mantroM kI sAdhaka kSamatA ko vizleSita karane kA prayatna kiyA gayA hai| govindazAstrI, nemacandra zAstrI aura suzIla muni ne vibhinna vargoM ke sAmarthya kA paramparA prApta saMkalana diyA hai| usake AdhAra para sAraNI-2, 3 va 4 taiyAra kI gaI haiN| inakA tulanAtmaka vizleSaNa sAraNI 6 meM diyA gayA hai| ina sAraNiyoM meM jainoM ke 'NamokAra mantra, hinduoM ke 'gAyatrI mantra' aura bauddhoM ke tri-zaraNa mantra tathA om mantra ko AdhAra banAyA gayA hai| sAtha hI, yaha vizleSaNa sabhI mantroM meM 35 akSara mAnakara kiyA gayA hai jisase sArthaka tulanA ho ske| isa tulanA se eka rocaka aura utsAha-vardhaka yaha tathya prakaTa hotA hai ki yadi pUrvokta mantroM meM 35 akSara mAna liye jAyeM, to sabhI kI sAdhaka kSamatA lagabhaga samAna hotI hai| hAM, om nAmaka 'praNava' bIjamantra isakA apavAda hogA, para usakI kSamatA, usakI japa saMkhyA bar3hAkara, sahaja hI bar3hAI jA sakatI hai| agrejI meM anudita mantra kI sAdhakatA kA vizleSaNa : Ajakala vibhinna dharmoM ke vaizvIkaraNa kI carcA joroM para hai| isake lie saMskRta-prAkRta bhASA ke mantroM kA anya bhASAntaraNa Avazyaka hai| isa hetu aMgrejI sarvAdhika lokapriyatA prApta hai| aneka sUtroM se NamokAra mantra kA aMgrejI anuvAda huA hai para vaha mantra meM prayukta pAribhASika zabdoM ke samarUpa zabdoM kI vividhatA ke kAraNa prAmANika aMgrejI-mantra nahIM mAnA jA sktaa| lekhaka kA vicAra hai ki jaba mUla mantra eka hai, to usakA bhASAntaraNa bhI eka hI zabdAvalI meM honA caahie| lekhaka ne aMgrejI kI sarala zabdAvalI kA upayoga kara isa prazna kA uttara dene kA prayatna kiyA hai ki aMgrejI meM mantra kI sAdhaka-kSamatA kaisI hogI ? sAraNI 5 se patA calatA hai ki aMgrejI meM anudita mantra kI sAmarthya saMskRta-prAkRta mantroM kI tulanA meM prAyaH 60 pratizata hI AtA hai| isakA kAraNa sambhavataH yaha hai ki aMgrejI meM

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mantra kI sAdhakatA : eka vizleSaNa : (363) Ta (TI), o Adi varNoM ke kAraNa tathA NakAra ke samAna prazasta varNoM ke abhAva ke kAraNa usameM vyakta mantroM kI varNita sAdhaka kSamatA meM kamI hotI hai| isa anuvAda meM kucha zabdoM ko badalakara (jaise 'AI bo' ke badale 'boiMgsa') sAdhaka kSamatA meM kucha sudhAra saMbhava hai, para icchita sAmarthya kaThina hI pratIta hotA hai| phalataH yaha kamI mantra-japa kI saMkhyA ko bar3hAkara hI pUrI kI jA sakatI hai| aisA pratIta hotA hai ki isa mantra ke samAna hI anya mantroM ke aMgrejI anuvAda kI sAdhaka kSamatA bhI isI prakAra kI hogii| sAraNI 2 : NamokAra mantra kI sAdhakatA kA vivaraNa Na zAnti, zakti Na zAnti, Na zAnti Na zAnti, Na zAnti zakti zakti zakti zakti ma siddhi, santAna ma siddhi, ma siddhi, ma siddhi, ma siddhi, santAna santAna santAna santAna o anudAtta o anudAtta o anudAtta o anudAtta o anudAtta a sarva zakti sa sarvasAdhaka A dhana, AzA u adabhuta la lakSmI, kalyANa zakti ra zakti, vRddhi i mRdukArI ya zAMti, va vipatti o anudAtta sAdhaka siddhi nivAraka i mRdukArIsAdhaka da Atma ra zakti, ja roganAza, e nizcala zakti vRddhi siddhi ha maMgala sAdhaka gha sahayogI i mRdu-kArI jha zakti sa sarvasAdhaka sAdhaka saMcAra n Atma zakti A dhana, AzA ya zAnti ya zAnti, va vipatti siddhi siddhi nivAraka ta sarva siddhi Na zAnti, A dhana, AzA A A dhana, ba vipatti zakti AzA nivAraka A dhana, AzA m| siddhi, Na zAnti zAnti, sa sarvasAdhaka saMtAna zakti zakti Na zAnti, zakti - m siddhi, siddhi, A dhana, AzA saMtAna saMtAna m siddhi saMtAna - - ha maMgala sAdhaka U vighaTana Na zAnti, zakti m siddhi, saMtAna sAraNI 3 : gAyatrI mantra kI sAdhakatA kA vivaraNa lama la anudAtta siddhi, santAna sAtvika virodhI vighaTana sAdhaka anudAta Atma zakti nizcala

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(364) : naMdanavana ra bha photo how to wr 112 111 5 la va ha s va ta sa va i mRdukA ta sarva siddhi adbhuta zakti u zakti, vRddhi ra va vipatti nivAraka ra zakti vRddhi e Na m bha ra ba u da dha m za ra Fr Na ma ga ca cha zakti, vRddhi sAtvika virodhI adbhuta zakti vipatti nivAraka maMgala sAdhaka sarvasAdhaka vipatti nivAraka maMgala sAdhaka sarva siddhi sarva siddhi sarvasAdhaka vipatti nivAraka A ma i nizcala zAnti, zakti zAnti, siddhi siddhi, santAna sAtvika virodhI zakti vRddhi vipatti nivAraka adbhuta zakti Atmazakti sahayogI siddhi, santAna nirarthaka zakti, vRddhi zAnti, zakti siddhi, saMtAna sAdhaka khaNDazakti zakti, vidhvaMza dhana, AzA siddhi, santAna mRdukArI sAdhaka dha m ma za ra Na m ga c cha A dhana, AzA 5 va ma i ya w to fur 1 the hur tw tur la la la la 15 ho F1 la la 15 la gha I ma ha zAnti, siddhi dhana, AzA sarvasiddhi sAraNI 4 : tri - zaraNa maMtra kI sAdhakatA kA vivaraNa gha i na ha p ra da sahayogI siddhi, santAna siddhi, santAna siddhi, santAna nirarthaka zakti, vRddhi zAnti, zakti siddhi, santAna sAdhaka khaNDazakti zakti, vidhvaMza ya t siddhi, santAna mRdukArI sAdhaka sa m gha m za ra Na m ga c cha A ma i vipatti nivAraka sarvasAdhaka zAnti, siddhi maMgala sAdhaka alpa zakti siddhi, santAna maMgala sAdhaka mRdukarI sAdha maMgala sAdhaka mRdukArI sAdhaka zAnti, siddhi anudAta zAnti, siddhi anudAta Atmasiddhi maMgala sAdhaka sahayogI zakti vRddhi khaNDa zakti anudAta Atmazakti sarvasAdhaka siddhi, santAna stambhana siddhi, saMtAna nirarthaka zakti, vRddhi zAnti, zakti siddhi, santAna sAdhaka khaNDazakti zakti, vidhvaMza dhana, AzA siddhi, santAna mRdukArI sAdhaka

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sAraNI 5 : NamokAra maMtra ke aMgrejI anuvAda kI sAdhakatA kA vivaraNa A dhana, AzA A dhana, AzA A dhana, AzA A dhana, AzA dhana, AzA mRdukArI sAdhaka i mRdukArI sAdhaka i mRdukArI sAdhaka i i mRdukArI sAdhaka vipatti nivAraka ba vipatti nivAraka ba vipatti nivAraka ba mRdukArI sAdhaka vipatti nivAraka anudAtta vighnavinAza o anudAtta o o Ta anudAtta anudAtta azAnti / Ta azAnti Ta azAnti azAnti anta Asalt U vighaTana vighaTana vighaTana vighaTana anudAtta azAnti vighaTana nizcala Atmasiddhi lakSmI, kalyANa dhana, AzA sa sarvasAdhaka ma siddhi, saMtAna pa dhana, AzA sahayogI A lakSmI, kalyANa dhana, AzA la la va va lakSmI, kalyANa vighnavinAza nizcala vipatti nivAraka i na i s ra I sa mRdukArI sAdhaka Atma-siddhi mRdukArI sAdhaka nizcala zakti, vRddhi alpazakti sarvasAdhaka mantra kI sAdhakatA : eka vizleSaNa : (365) mRdukArI sAdhaka e sarvasAdhaka ra la Da zakti, vRddhi lakSmI, kalyANa zAnti virodhI pa saMyogI

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azAMti Ta azAnti Ta azAnti Ta azAnti sa sarvasAdhaka (366) : e nizcala Atma siddhi zAMti virodhI e nizcala Da zAnti virodhI ra sa zakti, vRddhi sarvasAdhaka ra sa zakti, vRddhi sarvasAdhaka e na i nizcala Atma siddhi mRdukArI sAdhaka azAMti naMdanavana sa sarvasAdhaka sarvasAdhaka T sa sarvasAdhaka sAraNI 6 : vibhinna maMtroM kI sAdhakatA kA tulanAtmaka vivaraNa NamokAra maMtra om maMtra gAyatrI maMtra prAkRta aMgrejI phala tri-zaraNa maMtra varNa ha, ga sAdhaka phala zAnti, zakti,sAmarthya sarvazakti siddhi, saMtAna maMgala sAdhaka lakSmI, kalyANa vighna/ vipatti nivAraka sarvasiddhi/ sAdhaka Atma siddhi/ zakti zakti vRddhi/ sarvazakti zAnti / siddhi -00 | NO - - va,ba WNNAW ANO 10

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11242 3456 1 2 3 6 7 8 1 2 adbhuta 2 3-118 61 52-7=45 8251 52 6 ||ING 23 36 51-23 = 28 1 W | | | 1 } | | 1 13 55-6=49 22 1 1 45/ 50 34.5 9 35 54-648 1 - 3 37 / 55 36 1 | | | | 336 ala GAAG FNISM or o JY mantra kI sAdhakatA : eka vizleSaNa : (367)

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(368) : naMdanavana saMdarbha sAmagrI 1. jaina, prakAzacandra; jaina zAstroM meM mantravAda, ja.mo.lA.zAstrI sAdhuvAda grantha, rIvA, 1989 peja 198 2. zAstrI, nemacandra; NamokAra mantraH eka anuzIlana, bhAratIya jJAnapITha, dillI, 1967 pe. 8-12 3. zAstrI, goviMda; mantra-darzana, sarvArtha siddhi prakAzana, dillI, 1980 4. sarasvatI, bramhAnaMda; nAdayoga, AnaMda Azrama, munaro, amarIkA, 1989 5. -- gAyatrI cAlIsA, zAMti kuMja, haridvAra, 1990 6. muni, suzIla; sAMga Ava dI sola, siddhAcalam pablizarsa, bleyarsa TAuna, amarIkA, 1987 7. yoga vidyA, bihAra yoga vidyAlaya, muMgera, 1982-83 ke aneka aMka 8. jaina, mu. zAMtA; lezyA aura manovijJAna, jaina vizvabhAratI, lADanU, 1996 9. jaina, ena. ela.; glAsarI Ava jaina Tarnsa, jaina inTaranezanala, ahamadAbAda, 1995

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adhyAya - 10 hiMsA kA samudra : ahiMsA kI nAva pazcima ke adhyetAoM ne jaba bIsavIM sadI ke prArambha meM jainadharma kA adhyayana kara usake nivRttimArgI rUpa kA jJAna kiyA, taba unhoMne yaha anumAna lagAyA ki usake sAre siddhAnta nivRttimArga ke poSaNa ke liye, nakArAtmaka yA jagat se palAyana ke liye, akarmatA ke pravartana ke liye vikasita kiye gaye haiN| phalataH jainoM kA mUla siddhAnta duHkhamaya saMsAra se nivRtti hai, ahiMsA Adi siddhAnta to isake sahAyaka haiN| isake viparyAsa meM, jaina 'ahiMsA paramo dharmaH' mAna kara usake AdhAra para nivRttimArga vikasita karateM haiN| ina donoM mAnyatAoM kI mImAMsA apekSita hai| 'ahiMsA' zabda hiMsA kA nakArAtmaka rUpa hai aura prIti, sneha, karuNA evaM vizvabaMdhutva kA sakArAtmaka rUpa hai| phalataH ahiMsA ko samajhane ke liye 'hiMsA ke viSaya meM jJAna karanA hogaa| zAstrakAroM ke 'hiMsaiva durgAra' ke kathana ke bAvajUda bhI isakA ullekhanIya vistAra ho rahA hai| hiMsA ke mUlabhUta rUpa sAmAnyataH hameM "hiMsA ke do rUpa prApta hote haiM : (1) bhAvAtmaka aura (2) kriyaatmk| inheM bhAva aura dravya, nizcaya aura vyavahAra yA antaraMga aura bAhya bhI kahate haiN| inameM mukhya bhAvAtmaka hiMsA batAI gaI hai kyoMki prAyaH hiMsA bhAvAnusArI hotI hai| sAtha hI, bhAvavihIna aura yatanAcArI vyavahAra hiMsA ko durbala kahA gayA hai| jaoNnasana' ke anusAra, prArambha meM hiMsA dravyAtmaka hI mAnI jAtI thI, bhAvAtmakatA to usameM uttarakAla meM jur3I hai| isase vibhinna pravRttiyoM kI koTi ke varNanoM meM sahAyatA milI hai| guNadhara aura kundakunda ne rAgAdi klezayukta bhAvoM kI utpatti yA azubha upayoga ko hiMsA (bhAva) kahA hai, jabaki pramAda yA ayatanA se kI jAne vAlI sva-para-pIr3Adi kriyAyeM dravya, vyavahAra yA kriyAtmaka hiMsA hai| prArambha meM to hiMsA kA artha prANa-vyaparopaNa mAnA jAtA thA, para aba svayaM yA anya ko kisI bhI prakAra kI mAnasika, vAcika yA kAyika pIr3A utpanna karanA bhI isameM samAhita huA hai jo ahiMsA vrata ke aticAroM ke avalokana se

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(370) : naMdanavana prakaTa hotA hai / yadyapi ye aticAra pazuoM ke sAtha kiye jAne vAle vyavahAra se hI sambandhita lagate haiM, para inheM sabhI koTi ke jIvoM para anuprayukta karanA caahiye| isa taraha pIr3A yA mAraNa- donoM hI hiMsA ke rUpa haiM / ratnakaraMDa zrAvakAcAra puruSArthasiddhayupAya evaM sAgAradharmAmRta meM dI gaI ahiMsA kI paribhASA ati spaSTa aura vyApaka hai| isa AdhAra para, mana-vacana-kAya ke kRta-kArita - anumodita rUpoM se rAga-dveSAdi - prerita SaTkAya ke jIvoM ko, trasa jIvoM ko yA sthUla jIvoM ko pIr3A pahu~cAnA yA prANa -haraNa karanA hiMsA hai / vastutaH isa prakriyA meM do caraNa hote haiM : 1. sva - ghAta yA pariNAma 2. para - ghAta / parapIr3ana / svapIr3ana parapIr3ana ke pUrva svapIr3ana / svahiMsA ( kaSAyabhAva ke kAraNa ) lagabhaga svAbhAvika hai / parapIr3ana to uttaravartI caraNa hai| phalataH pramAda bhAva + dravya ( bAhya) hiMsA - hiMsA kI koTi yadi bhAva hiMsA (pariNAma, saMkalpa) tIvra hai, to hiMsA kI koTi uccatara hogI / yadi bhAva (pariNAma) mRdu haiM aura bAhya hiMsA adhika hai, to hiMsA kI koTi bhI mRdu hogii| isase pratIta hotA hai ki bhAva hiMsA aura dravya hiMsA eka pUrvAparavartI prakrama hai / isake AdhAra para hiMsA kA phala cAra koTiyoM meM ho sakatA hai : (1) hiMsA ke pUrva (3) hiMsA ke bAda (2) hiMsA karate samaya ( 4 ) dravya - hiMsA ke Arambha (sAdhana) isakA vivaraNa puruSArthasiddhayupAya meM dekhanA caahiye| cora kI phAMsI yA rAjA ke yuddha ke samaya kA hiMsA-phala- viveka bhI vahAM batAyA gayA hai| ye bar3e vyAvahArika nidarzana haiM (dekhiye zloka 54, 55, 56 ) / yadyapi ratnakaraMDa zrAvakAcAra meM trasa - pIr3ana ko hiMsA kahA hai (cara - satvAn ), para anya granthoM meM sthAvara- kAyapIr3ana bhI hiMsA meM samAhita huA hai| isIliye jinendra varNI' ne 'SaTkAya' zabda kA upayoga kiyA hai| jJAnIjana batAte haiM ki hiMsA ke mUla meM abhAva, atRpti yA bhoga (AvazyakatA pUrti ?) yA adhikatA kI bhAvanA hotI hai / bhaya aura avizvAsa kI bhAvanAyeM bhI hiMsA kI janaka haiM / hiMsA ke bheda aura koTi sAgAradharmAmRta kI TIkA meM paM. devakInandana jI ne batAyA hai kiM hiMsA ke sAmAnyataH 9 aMga hote haiM: 3 (yoga) x 3 ( kRta-kAritAdi ) = 9 para yadi inakA vistAra kiyA jAya, to isake 147 rUpa ho sakate haiM :

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(1) mana (4) mana-vacana mana-vacana-kAya ke (1) kRta (2) kArita evaM (4) kRta- kArita ( 5 ) kArita - anumodita (7) kRta- kArita - anumodita ke sAta-sAta rUpoM se 7 x 7 = 49 bhaMga hue| inako bhUta, bhaviSya aura vartamAna ke tIna AdhAroM para lene se 49 x 3 = 147 rUpa ho jAte haiN| I 1 2 3 yahAM mahattvapUrNa bAta yaha hai ki sAmAnyajana to vyAvahArika hiMsA ke rUpa meM hI hiMsA ko mAnatA hai / bhAvAtmaka hiMsA to vaha kiMcit gaMbhIra ciMtana yA upadeza se hI samajha pAtA hai / astu, hiMsA yA ahiMsA ke vivaraNa se aisA pratIta hotA hai ki zAstroM meM hiMsA kI koTi yA parimANAtmakatA nahIM nirUpita kI gaI hai| isa para kucha vicAra yahAM diye jA rahe haiN| vastutaH yaha spaSTa hai ki hiMsA kI saMpUrNa prakriyA meM nimna caraNa sambhava haiM : sAraNI 1 : hiMsA kI prakriyA ke caraNa 34 (2) vacana (5) mana - kAya 5 6 CO hiMsA kA samudra : ahiMsA kI nAva : (371) (3) kAya (6) vacana - kAya (3) anumodita tathA (6) kRta - anumodita evaM caraNa mana yA bhAvoM ke do stara hote haiM: vicAra aura saMkalpa vacana kA to eka hI stara hotA hai : kriyA kA bhI eka hI stara hotA hai : kRta to svayaMkRta ( mana + kAya) hotA hai, ataH usake do stara hote haiM :.. kArita meM kama-se-kama do vyakti hote haiM: (bhAva - vyakti, kriyA - vyakti) anumodita meM sAmAnyataH tIna vyakti hote haiM ( bhAva vyakti + samarthaka vyakti + kriyA vyakti) : svaicchika mAna 2 (1+1) 1 (3+1+1)=5 hama yaha jAnate haiM ki bhAvAtmaka hiMsA ke do caraNa hote haiM: (1) vicAra aura (2) saMkalpa | vacanAtmaka aura kriyAtmaka hiMsA kA eka-eka hI caraNa hotA hai : (1) kathanI yA (2) karanI / isI prakAra, sAmAnyataH kRta kA eka hI caraNa hotA hai, para vaha bhAvAtmaka prakriyA para bhI nirbhara karatA hai / sAdhuoM ke liye kRta ekacaraNI hotA hai| zAstroM ke anusAra, bhAvarahita 'kRta' alpapApabandhI hotA hai / para yaha sAdhuoM yA utkRSTa zrAvaka ke liye hI prayogasAdhya hai / hama yahAM sAmAnyajana kI bAta kara rahe haiM / kArita meM kama se kama do vyakti hote haiN| unameM se eka ke bhAva kA caraNa bhI samAhita hotA hai| ataH isameM eka kA mana-vacana evaM dUsare kA kAya samAhita hotA hai| isI prakAra, anumodana meM kama se kama tIna vyakti samAhita hote haiM aura usameM pAMca 1 ( 2 + 1) = 3 (3 + 1) = 4

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(372) : naMdanavana caraNa hote haiN| yadi hama vibhinna caraNoM ke liye, svaicchikataH eka kA mAna mAnaleM, to hiMsA ke vividha caraNoM ko parimANAtmaka rUpa meM vyakta kara kucha niSkarSa prApta kara sakate haiN| isa vivaraNa ke AdhAra para pratyeka caraNa ke mAna Upara caraNoM ke sAmane diye gaye haiN| isa AdhAra para hama vibhinna prakAra se kI jAne vAlI hiMsAoM ke mAna bhI jJAta kara sakate haiM (sAraNI 2) / sAraNI 2 : vibhinna prakAra kI hiMsAoM ke mAna 1. mana-kRta hiMsA 2x3 = 66. kAya-kArita hiMsA 1x4 = 4 2. vacana-kRta hiMsA 1x3 33 7. mana-anumodita hiMsA 2x5 = 10 3. kAya-kRta hiMsA 1x3 = 38. vacana anumodita 1x5 =5 hiMsA mana-kArita 2x4 = 8 9. kAya-anumodita 1x5=5 hiMsA hiMsA vacana-kArita 1x4 34 hiMsA isI prakAra, 49 bhaMgoM ke rUpa meM kI jAne vAlI hiMsA kA mAna jJAta kiyA jA sakatA hai| udAharaNArtha, jaTilatama hiMsA kA mAna : (mana-vacana-kAya) x (kRta-kArita-anumodita) = (2x1x1)x (3x4x5) = 120 yaha eka kAlacaraNa kA mAna hai| tInoM kAloM ke liye, yaha mAna 120 x 3 = 360 hogaa| isa prakAra, eka vyakti ke dvArA kI gaI, karAI gaI tathA anumodita hiMsA kA eka-kAlika adhikatama mAna 120 yUniTa hogaa| lekina jaba kisI prakriyA meM ekAdhika vyakti samAhita hote haiM, (jaise aneka gArhasthika/AjIvikA yA dhArmika kriyAyeM), to unameM hiMsA kA mAna jJAta kiyA jA sakatA hai| yahI nahIM, hiMsA kA mAna hiMsita jIvoM kI jIvana-ikAiyoM yA caitanya-staroM para bhI AdhArita hotA hai| prophesara maraDiyA ne vibhinna koTi ke jIvoM ke liye jIvana-yUniToM kI svaicchika dhAraNA (sAraNI 3) prastuta kI hai| isake anusAra, ajIva padArthoM kI jIvana-ikAI zUnya hotI hai aura siddha jIvoM kI cetanA kA sAraNI 3 : vibhinna jIvoM kI cetanA kA stara 1. ajIva padArthoM kI jIvana-ikAI ekendriya atisUkSma jIvoM kI jIvana-ikAI 3. paudhoM kI jIvana-ikAI 4. kaMdamUloM kI jIvana ikAI 5. do iMdriya jIva 2 tIna iMdriya jIva 6. cAra iMdriya jIva 4 paMceMdriya tiryaMca

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hiMsA kA samudra : ahiMsA kI nAva : (373) 102 100 106 10100 10 7. aparAdhI manuSya 10 sAmAnya manuSya 8. sAdhu upAdhyAya 9. AcArya 1010 arihanta 10. siddha stara ananta hotA hai| yaha dhAraNA vibhinna koTi ke jIvoM ke bhautika evaM AdhyAtmika vikAsa yA cetanA-stara para AdhArita hai| isa prakAra, yaha to spaSTa hI hai ki ekendriya jIvoM kI hiMsA meM yaha mAna kama hogA aura uccatara jIvoM kI hiMsA meM yaha mAna vardhamAna hogaa| vanaspati vijJAnI yaha batAte haiM ki sAdhAraNa ati-sUkSma jIvoM meM cetanA kA stara ucca hotA hai (bekTIriyA, zaivAla aadi)| inake viparyAsa meM, vRkSoM kI cetanA kA stara kandamUloM se adhika hetA hai|' pUrvokta hiMsA-rUpoM ke mAnoM se yaha bhI spaSTa hai ki kRta kI tulanA meM kArita aura usakI tulanA meM anumodita hiMsA kA mAna adhika hotA hai| Ajakala dharmakSetra meM mana-kRta hiMsA (6) kama aura usake do anya rUpa, mana-kArita (8) evaM mana-anumodita (10) adhika prayukta hote haiN| inake mAnoM kA anupAta 6:8:10 honA caahiye| jJAnIjana isa Akalana ko aura adhika yathArtha banA sakate haiN| hiMsA ke bhedoM ke vividha rUpa sAgAradharmAmRta meM hiMsA ke, zrAvaka evaM sAdhuoM ko dhyAna meM rakhakara, do anya rUpa bhI batAye gaye haiM : (1) ArambhajA hiMsA : gRhasthI evaM kRSi Adi ke samAna AjIvikA ke kAryoM meM hone vAlI hiMsA, zauca, snAna, nidrAdi kI kriyAyeM bhI ArambhajA haiM / zauca. meM to eka-tihAI bekTIriyA hote haiM, anya kriyAoM meM bhI zarIra-kozikAoM kA kSaraNa evaM punarjanana hotA rahatA hai| mala-mUtra jaba khule bhUtala para par3ate haiM, taba na kevala bekTIriyA naSTa hote haiM, apitu bhUtala meM vidyamAna bar3e kRmi bhI USmA ke kAraNa hiMsita hote haiN| (2) anArambhajA hiMsA : anya sAmAnya kAryoM meM hone vAlI hiMsA : (uThanA, baiThanA, zvAsa lenA, vihAra aadi)| gRhastha zrAvaka anArambhajA hiMsA ko to alpIkRta kara sakatA hai, lekina vaha ArambhajA hiMsA se virata nahIM ho sktaa| hAM, use yatnapUrvaka trasa aura sthAvara hiMsA meM sAvadhAnI rakhanI caahiye| gRhastha yA sAmAnyajana ke liye (1) roTI (AhAra), (2) kapar3A (vastra) (3) makAna (pratyeka koTi ke, devAlaya bhI inameM samAhita hote haiM) aura (4) AjIvikA kI AvazyakatA hotI hai| gRhasthoM ke jIvana ko dhyAna meM rakhakara uttaravartI AcAryoM ne unakI, tIna prakAra kI hI hiMsA kA saMketa kiyA hai|

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(374) : naMdanavana isameM bhI ArambhajA hiMsA pramukha hai jo "uparokta cAroM prakAra kI AvazyakatAoM kI pUrti meM tathA zaucAdi dainika kriyAoM meM bhI anivArya hai| inameM na kevala mukhyataH ekendriya jIvoM kA hiMsana hai, apitu uccatara koTi ke jIvoM kA hiMsana bhI, alpasaMkhyA meM (vizeSataH kRSi ke samAna AjIvikAoM meM) 'samAhita hai| inameM saMkalpI hiMsA bhI pAI jAtI hai| ina prakriyAoM meM pAMca prakAra kI hiMsA ke rUpa samAhita haiM : .1. krodhAvezita hiMsA (prAdoSikI) 2. duSTa-Avezayukta (kAyikI hiMsA) 3. hiMsA ke upakaraNoM kA prayoga (AdhikaraNakI) 4. pIr3A utpanna karane vAlI (pAritApikI) 5. prANa-viyojanI (prANAtipAtakI) ina rUpoM meM hiMsA ke tIna prakAra samAhita hote haiM : (1) ArambhI (2) udyogI evaM virodhI aura (3) sNklpii| kahIM-kahIM udyogI aura virodhI ko pRthak gaNita kara cAra rUpa bhI batAye gaye haiN| ___ArambhajA hiMsA bahurUpiNI hotI hai| yahI nahIM, gRhasthoM kI hiMsA ko tIna anya rUpoM meM bhI vyakta kiyA jA sakatA hai : (1) sAmAnya hiMsA (yA vyaktigata yA sAmAjika hiMsA) : yaha jIvana saMcAlana ke liye uparokta tInoM koTi ke kAryoM meM hotI hai| isameM zoSaNa, saMgraha Adi bhI samAhita haiN| (2) dhArmika hiMsA : yaha AdhyAtmika stara ko unnata karane vAle kAryoM (AratI, dhUpa-havana, pUjA-abhiSeka, vidhAna-pratiSThAyeM, paMcakalyANaka, gajaratha Adi) meM jAne-anajAne hotI haiN| ina kriyAoM meM bhI cAroM prakAra kI hiMsA sambhAvita hai| (3) rAjanItika hiMsA : yuddha, kalaha aadi| hiMsA-viSayaka adhyayana hiMsA ke viSaya meM jAnakArI karane ke liye praznavyAkaraNa, sAgAradharmAmRta evaM puruSArthasiddhyuipAya ke vivaraNoM ko samekita karane para chaha bindu prApta hote haiM : (1) hiMsA kI paribhASA : dravya/bhAva, prANapIr3ana/mAraNa (2) hiMsaka : pApI prANI, jIva (pramatta) (3) hiMsya : dravya evaM bhAva prANa (4) hiMsA-phala : pApa-baMdha, cAra gati ke duHkha (5) hiMsA ke sAdhana : rAgabhAva, kaSAyabhAva Adi, hiMsA ke upakaraNa aura vidhiyA~ (6) hiMsA ke vividha rUpaH hitakArI aura ahitakArI hiMsA

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hiMsA kA samudra : ahiMsA kI nAva : (375) vahAM yaha bhI batAyA gayA hai ki hiMsA ko yathAzakti chor3anA yA alpIkRta karanA caahiye| aisA pratIta hotA hai ki digambara graMthoM kI tulanA meM, praznavyAkaraNa meM hiMsA-sambandhI sUcanAyeM adhika haiN| vahAM hiMsA kI paribhASA aura phala Adi ke AdhAra para hiMsA ke 22 nAma diye gaye haiN| isI prakAra, 'prANibadha' rUpa paribhASA ke AdhAra para tIsa anya nAma diye gaye haiM jinameM zabdabhinnatA adhika hai, arthabhinnatA kama hai| saMyamavihIna pApI, hiMsaka prANI tatkAlIna jJAta nimna prakAra ke jIvoM kA badha yA pIr3ana karate haiM : ... 1. 15 prakAra ke jalacara 2. 40 prakAra ke thalacara 3. 8 prakAra ke sAdi ura : parisarpa 4..14 prakAra ke bhuja parisarpa (goMca, nevalA Adi) 5. 61 prakAra ke nabhacara jIva (totA, mainA Adi) 6. anekAneka prakAra ke 2,3,4 iMdriya ke jIva 7. anekAneka prakAra ke paMcendriya jIva 8. vibhinna prakAra ke ekendriyajIva uccatara koTi ke vibhinna jIvoM kI hiMsA vibhinna prakAra kI upayogI yA anupayogI 33 vastuoM (camar3A, carbI, dAMta, haDDI, viSa, viSANa, madhu, vastra, zarIra-sukha Adi) ko prApta karane ke liye kI jAtI hai| inako pIr3A pahu~cAne ke sAtha hI, manuSya jAne-anajAne pAMca prakAra ke ekendriya jIvoM ko bhI vibhinna kAraNoM se pIr3A pahu~cAte haiN| udAharaNArtha, pRthvIkAyika jIvoM kI hiMsA vibhinna prakAra ke AvAsa-nivAsa, sAdhuoM ke ArAma aura vihAra, chatarI evaM smAraka, devAlaya, maMDapa, vibhinna prakAra ke pAtra Adi kama-se-kama 40 vastuoM ke banAne meM kI jAtI hai| jalakAyika jIvoM kI hiMsA snAna, pAna, bhojana, vastra-prakSAlana, zauca aura zuddhi Adi ke liye kI jAtI hai| tejaskAyika jIvoM kI hiMsA bhojana pakAne-pakavAne, dIpAdi jalAne tathA prakAza karane ke liye kI jAtI hai| vAyukAyika jIvoM kI hiMsA paMkhA jhalane, dhAnya phaTakane Adi meM kI jAtI hai| vanaspatikAyika jIvoM kI hiMsA sarvAdhika 55 kAraNoM se kI jAtI hai jinakI nimna koTiyAM haiM : (1) bhavana nirmANa (2) bhojana-prApti evaM pAka (3) kRSi-bakhara Adi (4) vAdya-yaMtra (5) sthala-yAna-vAhana (6) devAlaya Adi (7) puSpamAlAyeM (8) zayanAsana evaM gRha-sajjA (7) sAdhuoM ke liye phalaka Adi (10) gRhasthI ke lie aneka upakaraNa-mUsala Adi /

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(376) : naMdanavana vividha prakAra kI hiMsA jJAna, kaSAya, manovinoda, zoka, dharma, artha, kAma, AjIvikA tathA svecchA yA anicchA se kI jAtI hai| AcArAMga " meM bhI hiMsA ke viSaya meM kahA gayA hai ki manuSyaH 1. apane vartamAna jIvana ke liye 2. prazaMsA, sammAna aura pUjA ke liye, 3. janma, maraNa aura mocana ke liye, 4. duHkha - pratikAra ke liye hiMsA karatA hai / uparokta rUpa inhIM ke vistAra mAtra haiN| praznavyAkaraNa meM AcArya ne 54 hiMsaka jAtiyoM kA bhI ullekha kiyA hai jinameM prAyaH sabhI tatkAlIna anArya - dezI loga haiN| ye saMjJI, asaMjJI, paryApta, aparyApta sabhI jIvoM kI hiMsA karate haiN| sabhI hiMsaka jIva naraka aura tiryaca yoni meM kumAnuSa avasthA meM bhaTakate hue ananta duHkha bhogate rahate haiM / isa graMtha meM vibhinna gatiyoM meM hone vAle vibhinna duHkhoM kA bhI varNana kiyA gayA hai| isameM pratiSThA evaM paMcakalyANakoM kA nAma nahIM hai / sambhavataH isa graMtha kI racanA ke samaya ye dhArmika kArya prAyaH nahIM hote hoNge| para devAlaya, vihAra- nirmANa Adi meM viziSTa koTi ke jIvoM kI hiMsA kA saMketa to vahAM hai hI / hitakArI aura ahitakArI hiMsA svAmI satyabhakta ne isa sambandha meM aneka naye vicAra diye haiM aura 'kalyANavAda' kI dhAraNA tathA anekAnta - dRSTi ke AdhAra para batAyA hai ki hiMsA ke pramukhataH tIna bheda aura pandraha upabheda haiM : 1. puNyaghAta : ( 1 ) nyAya -rakSaka ghAta (2) vardhaka - ghAta ( sudhArane ke liye kaSTa denA) tathA (3) svayaM kaSTa denA (dUsaroM ko sudhArane ke liye ) 2. nirdoSa ghAta: sAta prakAra (1) sahaja ( 2 ) bhAgyaja ( 3 ) bhramaNa (4) nirvAhArthaka (AjIvikAdi) (5) svarakSaka ( AtmarakSA, virodhI hiMsA) ( 6 ) yAcaka ( rogI - sevA, raktadAna Adi) evaM ( 7 ) vinimayaja / pApaghAta: pAMca prakAra : (1) pramAdaja (2) avivekaja aMdhavizvAsa (pazu bali, Adi) (3) bAdhaka ( 4 ) takSaka (abhiyAnavaza dUsaroM ko satAnA) evaM (5) bhakSaka ( mAsAMhAra Adi), 3. -- ina bhedoM meM kevala pApArjanI arthAt prAyaH eka-tihAI hiMsA hI tyAjya hai, anya do koTi kI hiMsAyeM, jIvanopayogI hone ke kAraNa anumata mAnI gaI haiN| inameM jainazAstra varNita prAyaH cAroM koTi kI hiMsAyeM samAhita ho jAtI haiN| yadyapi yahAM saMkalpI hiMsA kA nAmataH ullekha nahIM hai, saMkalpanIya aneka kriyAkalApoM kA ullekha to hai hI /

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hiMsA kA samudra : ahiMsA kI nAva : (377) isI prakAra, premaja, azaktika, nirapekSa, svArthaja evaM mohaja ahiMsA niMdanIya nahIM mAnI jAtI, para avivekaja evaM kApaTika ahiMsA tyAjya koTi meM AtI hai| vastutaH pUrNa ahiMsA kA pAlana pUrNa pralaya meM hI sambhava hai| isa prakAra, hiMsA aura ahiMsA ke hitakArI evaM ahitakArI rUpoM kA aisA vistRta varNana jaina zAstroM meM upalabdha nahIM hotaa| gRhasthoM kI hiMsA : (a) kRSijanya hiMsA aba hama gRhastha-jIvana ke saMcAlana meM hone vAlI hiMsA kA saMkSepaNa kreN| bhagavAna RSabha ne bhogabhUmi-samApti ke uttarakAla meM gRhasthoM ko SaTkarmoM kA upadeza diyA thA / patA nahIM, una dinoM ahiMsA kI kitanI pratiSThA thI, para unhoMne SaTkarmoM meM vividha prakAra kI hiMsA se samAhita cAra vyavasAya arthAt do tihAI (chaha meM se cAra vyavasAyoM, asi, masi, kRSi, zilpa) se jIvikA calAne kA upadeza diyA thA / inake putra bharata ne svayaM digvijaya aura bAhubali ke yuddha kA kSatriyocita asi-dharma nibhAyA thaa| aba to jainI prAyaH vaNik ho gaye haiM, ataH asi-vyavasAya to chUTA huA-sA hai, para ve anya tIna vyavasAya (kRSi, zilpa, vANijya, inameM dhAtu evaM khanija vyApAra samAhita hotA hI hai) karate haiN| isa yuga meM ina vyavasAyoM kI vividhatA aura bar3ha gaI hai| ve masi-karma (lekhA-jokhA, Arthika kSetra ke aneka vyavasAya, evaM vidyA kA kAma) to karate hI haiM / kRSi se ve AhAra aura vastra prApta karate haiM, zilpa aura vANijya se ve AjIvikA prApta karate haiN| ina vyavasAyoM ke sAtha-sAtha bhagavAn ne dharma-mArga kA upadeza bhI avazya diyA hogA aura unhoMne hiMsA-samAhArI vyavasAyoM ke dharma ke sAtha samanvaya ke bhI upadeza diye hoNge| ye Aja upalabdha nahIM haiN| __ mahAvIra ke yuga taka Ate-Ate nigraMtha dharma adhyAtma-pradhAna ho gayA aura vibhinna vyavasAyoM ke prati kiMcit anyamanaskatA bhI aaii| sAtha hI, hiMsA-samAhArI vyavasAyoM ko asaMkalpI ghoSita kara inheM abandhI yA alpabandhI mAna liyA gyaa| vastutaH nigraMtha samudAya ne isa prakaraNa meM bar3I caturatA pradarzita kii| unhoMne hiMsA ko pApa kahakara bhI jIvana ke liye anivArya kAryoM meM honevAlI ekendriya yA alpa-uccatara koTi kI hiMsA ko bhI abandhI yA ahiMsAvat mAna liyA aura ina kAryoM meM hone vAlI hiMsA ko anumodita kiyA / isIliye jahAM vanaspati-vizeSoM kI bhakSyatA para prazna uThAyA jAtA hai, vahIM kRSi Adi ke liye svatantratA dI jAtI hai| kabhI-kabhI aisI mAnyatAyeM rocakatA kI sImA lAMgha jAtI haiN| vastutaH, yadi jIvikA ke liye yA bhojana pakAne ke liye kArya karanA hai, to use karane yA suruci bhojana ke liye mAnasikatA to hogI hii| isakI upekSA kiMcit durUha-sI lagatI hai| kucha loga to rAjanItika yuddhoM ko bhI dharmayuddha batAkara

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(378) : naMdanavana unheM bhI ahiMsA kI koTi meM rakhate haiN|" yaha hiMsaka vRtti kI preraNA hI kahI jAyegI / vastutaH jainoM ne sva-vyakti ke jIvanarakSaNa kI svayaMkRta yA prakRtyA ApAtita hiMsA ko hiMsA ke rUpa meM asaMkalpI kahakara mAnya hI kiyA / unakI hiMsA kI kArya yojanA paramukhI, parahitI hI lagatI hai / 10 13 udAharaNArtha, prAcIna kAla meM khetI mukhyataH dhAnya aura kapAsa kI aura haritakAya kI bhI hotI thii| usameM jamIna ko hala-bailoM se jotanA, bIja - vapana evaM nirAI Adi kriyAoM meM ekendriya evaM uccatara jIvoM kA pIr3ana / mAraNa hotA hai| jamIna meM inakI sattA pratyakSa siddha hai| mArTina alekjeMDara 12 ne batAyA hai ki kRSi bhUmi meM vibhinna koTi ke sUkSma aura sthUla ekendriya jIvoM kI saMkhyA 108 - 10 prati ghana semI. (eka araba se dasa araba taka) hotI hai| isameM uccatara koTi ke jIva bhI hote haiN| lor3hA ne batAyA hai ki ekendriya kI tulanA meM vardhamAna koTi ke jIvoM kI prANazakti anantagunI hotI hai aura unakA vistAra bhI cakSugamya evaM vRhattara hotA jAtA hai| khetI ke liye sAmAnya khAda yA kaMposTa khAda taiyAra karane meM kitanI hiMsA hotI hai? gobara gaisavAlI khAda kI bhI bAta yahI hai / (yaha prAcInakAla meM ajJAta thA ) / pUrvokta AdhAroM para dhAnya ke kRSi yogya kSetra ke viziSTa dhanAtmaka kSetra meM kitanI hiMsA ho sakatI hai, isakA anumAna lagAyA jA sakatA hai| yaha anya vyavasAyoM kI tulanA meM paryApta adhika hai, yaha spaSTa hai| kapAsa kI kRSi meM kucha kama hiMsA hotI hai| sambhavataH isIliye uttaravartI kAla meM kRSi-vyavasAya ke prati udAsInatA AI / yaha 'kRta' ke rUpa meM AI, kArita yA anumodita rUpa meM nahIM / yaha isI se prakaTa hai ki mahArASTra, karnATaka, madhyapradeza va deza ke aneka bhAgoM meM jaina 'kArita' (usake sAtha anumodita bhI ho sakatI hai) ke rUpa meM kRSi karate haiM I yahI nahIM, ve kisAnoM ko kRSi hetu RNa bhI dete haiN| ina donoM hI vidhiyoM meM, uparokta AdhAroM para hiMsA kA mAna adhika hotA hai / (ba) AhArajanya hiMsA : hamArA AhAra azana, svAdya, khAdya tathA pAna ke rUpa meM caturvidha hotA hai| isake tIna ghaTaka vanaspatiyoM se hI prApta hote haiN| yaha batAyA gayA hai ki vanaspatikAya yA haritakAya kA hiMsana / pIr3ana, AhAra ke atirikta bhI, sarvAdhika kAraNoM se hotA hai| isa hiMsana kA mAna na kevala vividha hai, apitu paryAptataH adhika honA cAhiye kyoMki vanaspati kA pratyeka aMza 101 semI. kI kozikAoM se banA hotA hai| phalataH 1 varga se.mI. kSetra meM 10deg (dasa karor3a) kozikAyeM sambhAvita haiN| pro. maraDiyA ke anusAra, yadi ekendriyajIvoM kI prati yUniTa kozikA kA jIvanamAna 10-1 101 yA ausata 103 yUniTa mAnA jAya, to eka varga semI kI pattI ke upayoga meM hI 10 x 10 = 10 yUniTa hiMsA

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hiMsA kA samudra : ahiMsA kI nAva : (379) hogii| hama loga apane AhAra meM hI pratidina lagabhaga 50-60 varga semI. harI pattiyoM yA sabjiyoM kA upayoga karate haiN| isameM hI 5 x 10deg (50 lAkha) yUniTa hiMsA karate haiN| sambhavataH isIliye jaina AhAra - vijJAna meM haritakAya ke bhakSaNa kA sAdhAraNataH niSedha kiyA gayA hai| isake viparyAsa meM, pratyeka zarIrI khAdyoM ke upayoga meM hiMsA kama hotI hai| usameM kozikAyeM to aneka hotI haiM, para vardhI kozikA eka hI hotI hai| isIliye eka dAne se eka hI ekabIjI yA bahubIjI paudhA ugatA hai| isaliye isakA jIvanamAna 1 hI mAnA gayA hai / yadi hama eka sAmAnya vyakti ke bhojana meM 500 grAma anAja va dAleM (lagabhaga 12,500 dAne ), 250 grAma phala va zAka-sabjI, 25 grAma tela-ghI, (700 tila - dAne) tathA 25 grAma gur3a aura zakkara (200 grAma gannA ) mAneM, to isa AhAra kA jIvanamAna nimna hogA : (1) anAja va dAleM ( 2 ) tela aura ghI (3) zakkara aura gur3a (4) zAka-sabjI : 12,500 dAne : 700 tila : 200 grAma gannA : 60 varga semI. (5) vividha anya 10 pratizata: 6,31,320 yUniTa yoga : 12,500 yUniTa : 700 yUniTa : 3X10 deg yUniTa (anu. 3 varga semI.) : 6X10 yUniTa (pratyeka vanaspati) : 63,13,200 yUniTa : 69,44,520 = 6.9 x 10deg yUniTa isa parikalana se yaha spaSTa hai ki hiMsA - ahiMsA kI dRSTi se pratyeka zarIrI ekabIjI (eka zarIra - eka AtmA vAle) khAdyoM meM, harita vanaspatiyoM ( eka - zarIra ananta AtmAvAle) kI tulanA meM, hiMsana bahuta kama hotA hai| isIliye sAdhuoM ke AhAra meM haritakAya kama hI hotA hai| hAM, phala avazya hote haiM jo pratyeka zarIrI khAdyoM ke samakakSa hote haiM / bahubIjI phaloM kA gUdA nikAla liyA jAtA hai| gRhasthoM ke AhAra meM aisA koI vizeSa pratibandha nahIM hotaa| yahI nahIM, zvetAmbaroM kI tulanA meM, digambaroM meM bhakSyAbhakSya - sambandhI hiMsA kI paryApta tIkSNatA prakaTa hotI hai / yaha kitanI vyAvahArika hai, yaha bAta alaga hai| yaha parikalana zAstrIya dhAraNA para AdhArita hai| vaijJAnika dRSTi se, kozikIya siddhAnta ke AdhAra para yaha parikalana bhinna hI hogaa| sajIva ekendriya kozikAoM kI saMkhyA vanaspati ke AkAra - vistAra para nirbhara karatI hai| hAM, vardhI kozikA kI bAta hI alaga hai| (sa) AhAra - bhinna hiMsA : (1) sAmAnya hiMsA dhArmika dRSTi se bhakSyatA sambandhI mAnyatA sahI bhI ho, para saMsAra ke prANiyoM meM kevala dharma hI nahIM, AhAra, nidrA, bhaya, maithuna, Avega Adi kI saMjJAyeM bhI hotI haiN| inake kAraNa bhI aneka prakAra kI anivArya hiMsA hotI hai / isI prakAra, kRSi evaM zilpa Adi meM bhI hiMsA ke aneka rUpa anivAryataH samAhita hote haiM / 'vizvag jIvacite loke' kI dhAraNA se hamArI

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(380) : naMdanavana hiMsAvRtti kitane parimANa meM hotI hai, yaha parikalita karanA bar3A kaThina hai| phira bhI, yaha ananta to mAnI hI jA sakatI hai| yadi ananta kA nyUnatama mAna utkRSTa asaMkhyAta + 1 mAna liyA jAya aura utkRSTa asaMkhyAta kA nyUnatama 101 x 10216 (utkRSTa saMkhyAta) mAna liyA jAya to pratyeka vyakti kI ausata hiMsA kA mAna : 105" x 10216 x 120 x 5 x 10% = 1074 yUniTa hogaa| yaha nyUnatama saMkhyA sAmAnya dainika jIvana kI hiMsA kA anumAna detI hai| hama AlU Adi kandamUloM kI hiMsA kA bhI parikalana kara sakate haiN| udAharaNArtha, kandamUla Adi AhAra ke alpamAtrika ghaTaka hI hote haiM aura inakI sAmAnya AhAra-mAtrA (jainoM ke liye ?) pyAja kA eka cauthAI gaThiyA (2 varga semI.) aura eka acchA AlU (50 grAma, 6 varga semI.) mAnI jAya, aura ye sAdhAraNa vanaspati to haiM hI, phalataH inake kAraNa hone vAlI hiMsA, 8 x 10deg x 120 ~ 10 yUniTa hogii| aneka vidvAnoM kA kathana hai ki kandamUloM ke bhakSaNa meM nahIM, inake khodane meM paryApta hiMsA hotI hai kyoMki unake Azrita aneka jIva hote haiM jo inheM khodane para nirAzrita hokara nirjIva ho jAte haiM? vaise yaha mAnA jA sakatA hai ki inameM kama-se-kama Adhe jIvoM ko pRthvI hI, yA pAsa-par3osa ke vanaspati hI Azraya deNge| isa prakAra, inake kSetraphala ke AdhAra para inase Azrita ekendriya jIvoM kI saMkhyA saMkhyAta (acalAtma) hI mAnanI cAhiye jisakA mAna trilokaprajJapti ke anusAra 104 hai| phalataH ina jIvoM para AdhArita hiMsA : 10122 x 14 (pUre pyAja kA gaThiyA + eka AlU) x 10deg x 3 (kRta hiMsA) = 4.2 x 10129 hogI / phalataH, sAmAnya AhAra meM hone vAlI kula hiMsA, = 10deg + 4.2 x 10128~ 4.2 x 10136 yUniTa hogI / ___ hama yaha batA cuke haiM ki hamAre sAmAnya AhAra meM 6.9 x 10deg yUniTa hiMsA hotI hai| isake viparyAsa meM, yaha hiMsA anekagunI lagatI hai| para yaha 10274 ke mAna se kitanI kama hai ? phira bhI, hamane yaha parikalana kevala padArthoM ke antargrahaNa ke AdhAra para kiyA hai, unake utpAdana meM jo kaSijanya hiMsA hotI hai, usapara vicAra nahIM kiyA hai| yaha mAnA jA sakatA hai ki hamAre eka AhAra ke liye upayogI kRSi-bhUmi kA kSetraphala 1620 vargasemI. (1.80 varga mITara) hotA hai jisameM hiMsA kA mAna 1620 x 10deg =1. 62 x 10" yUniTa hotA hai / hamAre AhAra meM jala kI bhI paryApta mAtrA hotI hai, zvAsocchavAsIya vAyu to sadaiva rahatA hai| bhojanAlaya evaM pacana-pAcana meM agnikAyikoM kA bhI upayoga hotA hai| inakI prANazakti dvIndriyoM kI

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hiMsA kA samudra : ahiMsA kI nAva : (381) tulanA meM SaTguNapatita hAni-vRddhi-maya hotI hai| ise hama nyUnatama rUpa meM inakA anantavAM bhAga mAna sakate haiN| yadi hama ananta kA mAna, ananta = utkRSTa asaMkhyAta + 1 mAneM, to isakA ausata mAna = 4.13 x 1031 x 10-10 yUniTa hogaa| phalataH cAra koTi ke ekendriyajIvoM kI pratisamaya hone vAlI hiMsA 4 x 4.13 x 10-07 ~ 10-08 yUniTa hogii| yahAM 1 kA mAna nagaNya mAna liyA gayA hai| yadi isa hiMsA kA 24 ghaMTe kA mAna "samaya' ke vyAvahArika mAna 10 sekaMDa ke AdhAra para parikalita kiyA jAya, to dainika sAmAnya aura anivArya hiMsA nimna hogI : ___4x 4.13 x 10267 x 8.6 x 10 = 1.35 x 10277 yUniTa (agni aura jala hamAre AhAra ke pAcana meM sadaiva kAryakArI rahate haiN)| (2) mala-visarjana-janya hiMsA" gRhasthoM kI dainika kriyAoM meM mala-mUtra-visarjana, snAna, nidrA pramukha haiN| inameM snAna, nidrA yA vizrAma avasthA meM to kevala jala evaM vAyukAyika jIvoM kI hI virAdhanA hotI hai| isakA parimANa to caubIsa ghaMTe ke AdhAra para Age parikalita kiyA gayA hai| mala-mUtra visarjana meM sambhAvita hiMsA kiMcit carcA karane yogya hai| baisTa aura Telara ne batAyA hai ki sAmAnya vyakti ke mala kI mAtrA lagabhaga 170-250. grAma hotI hai, jisameM prAyaH eka cauthAI Thosa hote haiN| isa Thosa mala meM eka tihAI arthAt (200x0.25 x.33) = 15-17 grAma bekTIriyA hote haiN| yaha batAyA gayA hai ki eka grAma meM lagabhaga 10deg bekTIriyA hote haiN| phalataH mala-visarjana meM 1.5 x 10deg bekTIriyA naSTa ho jAte haiN| phalataH isa kArya meM hone vAlI hiMsA jIvana ikAiyoM ke rUpa meM 1.5 x 101deg x 10+ = 1.5 x 10 yUniTa hogii| jaina zAstroM meM sUkSma jIvoM kA ullekha mAtra hai| usake vartamAna vijJAna dvArA prayoga siddha aneka bhedoM kA varNana nahIM hai| ina sUkSma jIvoM kI iMdriyatA bhI spaSTa nahIM hai| vaijJAnika inheM ekendriya mAnate haiN| "seMTara Apha sAiMsa Apha vilejeja' ke tatkAlIna nidezaka zrI DI.ke.guptA kA mata hai ki ye baikTIriyA ekendriya hI hote haiN| yadi mala-visarjana khule maidAna yA sthaMDila jamIna meM kiyA jAya, to vaha 'vAyujIvI prakriyA saMpanna kara sthUla kRmiyoM ko bhI utpanna kara sakatA hai jo naSTa ho jAte haiM aura isa rUpa meM adhika hiMsA hotI hai| mala ke bhUmipAta ke kSetraphala ko 10 semI. bhI mAnA jAya, to bhUmigata jIvoM kI nimna virAdhanA hogI : ____ 1.5 x 10deg x 10 x 10deg = 1.5 x 1018 mala ke tApamAna se isa mAtrA meM kucha vRddhi bhI ho sakatI hai|

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(382): naMdanavana isake viparyAsa meM, yadi svacAlita sulabha yA anya zaucAlaya ke rUpa meM sepTika yA anya kaMpojiMga vidhi se mala-visarjana kiyA jAya, to zItalana, tanukaraNa tathA avAyujIvI prakriyA ke kAraNa mala meM uccatara kRmi nahIM banate, vaha upayukta khAda meM bhI pariNata ho jAtA hai evaM usake jIvANu aura bhI adhika sUkSma jAti ke hote haiM / phalataH svacAlita yA sulabha zaucAlaya ahiMsA kI dRSTi se adhika svIkArya hone caahiye| isa AdhAra para isa prakriyA meM hiMsAmAna bhI alpa hogaa| sAmAnyataH sAdhutva kI ora bar3hane vAle vyakti isa mata se sahamata nahIM dikhate, aura ve bekTIriyA ko do iMdriya tathA pratirodhI zaucAlayoM meM sUrya - razmiyoM ke antagarmana na hone ke kAraNa adhika bekTIriyA hone tathA unakI virAdhanA kA tarka dete haiN| zrI DI. ke. guptA aura anya jaina vaijJAnikoM ne prayogasiddha mata kI upekSA parIkSA-pradhAnI jainatva ke liye rucikara pratIta nahIM hotI / DA. e. ke. jaina ke anusAra, nalakUpa ke jala meM bhI, sAmAnya kUpajala kI tulanA meM kama bekTIriyA hote haiM / svAsthya kI dRSTi se yaha adhika supeya hai| ubale hue yA uSNa jala kI bAta alaga hai| isa vivecana se yaha to spaSTa hotA hai ki vAyurodhI vAtAvaraNa mala- visarjana ke liye adhika ahiMsaka hai| yaha sambhava hai ki ahamadAbAda meM sthApita hone vAlI eka jaina saMsthA isI viSaya para anveSaNa kara sahI tathya batAye / (3) mUtra - visarjana janya hiMsA mala ke samAna mUtra - visarjana ke sambandha meM bhI sUcanAyeM apekSita haiM / yaha mAnA jAtA hai ki mUtra kA parimANa hamAre AhAra kI proTInI koTi para nirbhara karatA hai| isakA dainika utsarjana prAyaH 1200 milI. hotA hai / utsarjana ke samaya isakA tApamAna zarIra tApamAna ke samAna 30deg seM. hotA hai jo vAtAvaraNIya tApamAna se uccatara hotA hai| isakI saMracanA meM vividha koTi ke nAiTrojana ke atirikta kucha gaMdhaka (kITANunAzI) bhI hotA hai| khulI bhUmi meM utsarjana karane para yaha bhUmi kI vibhinna partoM meM avazoSita hotA hai aura amlatA, tApamAna tathA gaMdhaka ke kAraNa bhUmi meM vidyamAna jIvANuoM tathA anya jIvoM kI virAdhanA karatA hai| isameM lagabhaga tIna pratizata Thosa hote haiN| yadi 1 milI. mUtra nyUnatama 1 ghana semI. bhUmi meM avazoSita hotA hai, to mUtra ke mAdhyama se - 1200 x 10deg = 1.2 x 10 12 jIvANuoM kA pIr3ana sambhAvita hai| isake viparyAsa meM, yadi hama svacAlita zaucAlayoM meM mUtra utsarjana kareM, to zItalana evaM tanukaraNa ke kAraNa jIvANu - virAdhanA kitanI hogI, yaha parikalana to nahIM kiyA gayA hai para yaha ukta parimANa se 50 pratizata kama hogI, aisA anumAna hai|

Page #403
hiMsA kA samudra : ahiMsA kI nAva : (383) (4) AratI, dhUpajvalana evaM havana Adi dhArmika kAryoM meM hiMsA sAmAnya jaina gRhasthoM ke chaha Avazyaka kartavya batAye gaye haiM : (1) devapUjA (2) guruvaMdanA (3) svAdhyAya (4) saMyama (5) tapa (6) daan| inameM devapUjA prathama kartavya hai| pUjA ke aSTaprakArI sAmAnya karma ke atirikta anya vividha rUpa bhI hote haiN| inameM AratI, dhUpajvalana, vividha prakAra ke havana aura vidhAna Adi samAhita haiN| ina tInoM hI upakramoM meM agni aura usakI jvAlA tathA usase utpanna uSNa dhUmra kA AkAza meM prasaraNa aura visaraNa hotA hai| havana meM vibhinna prakAra kI lakar3iyoM evaM dravyoM kA jvalana kiyA jAtA hai| inakI jvAlA se utpanna dhUmra meM viziSTa ghaTaka hote haiM jinase vAyumaMDala meM vidyamAna bekTIriyA, phaMjAI tathA anya ur3anazIla jIvANuoM tathA jIvoM kA nAza hotA hai| isake sAtha hI, yaha bhI mAnA jAtA hai ki isa jvalana se utpanna dravyoM kI vASpoM se (hAnikAraka jIvANuoM evaM dravyoM ke nAzana ke kAraNa) vAyumaMDala evaM paryAvaraNa svaccha aura hitakArI banatA hai| phalataH jainoM meM ina prakriyAoM ke prati ArkaSaNa svAbhAvika hai, kyoMkiH havana-vidhAna Adi kI saMkhyA 3 vAtAvaraNa-svacchatA/ svasthatA isI AdhAra para anya dharmI yajJAdi kI upayogitA bhI prasArita karate haiN| tathApi, aba ahiMsA kI sUkSma avadhAraNA bhI sAmane Ane lagI hai| phalataH ina upakramoM se hone vAlI hiMsA se bacane ke liye AratI yA dIpa prajvalana meM vidyuta-balboM kA upayoga hone lagA hai| sugandha-dazamI ke dina dhUpa khene kI prakriyA bhI aneka sthAnoM para banda ho rahI hai| isake sAtha hI, havana Adi meM bhI hiMsA ke alpIkaraNa ke upAya apanAye jA rahe haiN| phira bhI, ina prakriyAoM meM agnikAyika ke atirikta choTe-bar3e jIvANuoM kI hiMsA to hotI hI hai| isakA anumAnita parikalana bhI kiyA jA sakatA hai| udAharaNArtha- AratI lagabhaga Adhe ghaMTe kI hotI hai, yaha eka-jvAlI bhI hotI hai, aneka -jvAlI bhI hotI hai| isameM aneka loga bhI bhAga lete haiN| Ajakala to viziSTa avasaroM para sAdhuoM kI bhI AratI utArI jAtI hai| sAmAnyataH, eka AratI ke dIpa kI jvAlA 3-4 semI. UMcI hotI hai / isameM jalane vAle Idhana (tela) kA dhuvAM sAmAnyataH 30-40 semI. kI UMcAI taka jAtA hai / jvAlA kI caur3AI 0.5 semI. se bhI kama hotI hai| ataH jvAlA kA kSetraphala ausatana 35x0.5 %D 17.55 varga semI. hogA / itane vAyumaMDala meM 10deg taka jIvANu raha sakate haiN| inameM 101 x 103 = 1010 yUniTa hiMsA sambhAvita hai| isake viparyAsa meM, dhUma-jvalana meM kiMcit adhika hiMsA sambhAvita hai evaM havana kI jvAlA se to 72 -1 ghaMTe ke havana meM kama se kama 10% x10 yUniTa hiMsA hotI hai| sAmAnyataH havana ke samaya maMtrapATha, svAhApATha bhI kiyA jAtA hai jisakA vAyukAyika jIva-virAdhanA ke sAtha manuSya ke svAsthya para bhI prabhAva par3atA

Page #404
(384) : naMdanavana 1.5 x 1015 1.2 x 1012 1.35 x 10217 hai| ina prakriyAoM se lagatA hai ki hiMsA to hotI hI hai, para vaha kabhI-kabhI lAbhakArI (yA puNyakArI) hotI hai| ataH ise RNAtmaka hiMsA kahanA caahiye| hiMsA kabhI-kabhI pApaphalI ke sAtha puNyaphalI bhI ho sakatI hai| phalataH hamArI dainika hiMsA kA mAna nimna hogA : dainika kriyAoM meM hiMsA 1. zauca 2. mUtra-utsarjana meM 3. kRSijanya hiMsA 5.8 x 10deg 4. jala, teja, vAyu pRthvIjanya hiMsA 1.62 x 101 5. maithunI hiMsA 6. udyogI hiMsA 6 x 1027 7. dhArmika kAryoM meM hiMsA tulanAtmaka rUpa se vicAraNIya yaha mAna 'vizvagajIvacite loke' kI dhAraNA ke rUpa meM kama laga sakatA hai, para yaha asaMkhyAta kI koTi meM to AtA hI hai| isa prakAra, yaha dekhate haiM ki hama sAMsArika jIvana meM hiMsA ke mahAsamudra meM rahate haiM aura ahiMsA kI nAva se use pAra karanA cAhate haiN| yaha kathana eka pazcimI vicAraka ke anurUpa hai ki hama ajJAna ke samudra ko jJAna kI naukA se pAra karanA cAhate haiN| hama hiMsA kI amAvasa ke gahana aMdhakAra ko ahiMsA kI TArca se prakAzita karanA cAhate haiN| yaha kitanA sambhava hai? yaha hamAre vrata, upavAsa, dhyAna Adi se utpanna ahiMsAtmaka sakriyatA para nirbhara karatA hai| isa parikalana se yaha bhI spaSTa hai ki kandamUloM ke AhArajanya hiMsA-mAna, hamAre kula hiMsA-mAna se tulanAtmakataH, kitane alpa haiM ? ___gRhasthoM ke (yA sAdhuoM ke) ahiMsArjaka SaT-AvazyakoM ke dainika paripAlana meM prAyaH 3 ghaMTe (devapUjAH 1/2 ghanTe, gurUpAstiH 1/4 ghaMTe, svAdhyAya, 1/4 ghaMTe, sAmAyika-pratikramaNa, prAyaH 12 ghaMTA (do bAra), AratI Adi 1/4 ghaMTe) kA dainika samaya kAma AnA caahiye| isase kyA yaha artha liyA jA sakatA hai ki tIna ghaMTe kI ahiMsaka yA nivRttimArgI prakriyAyeM 24 ghaMTe kI hiMsAmaya kriyAoM ko udAsIna karatI haiM ? arthAt eka ghaMTe kA dharma ATha ghaMTe ke adharma ko udAsIna karatA hai? yadi dharma ko puNya" aura adharma ko pApa kaheM, to kyA yaha samIkaraNa ucita hogaa| 1 puNya karma ~ 8 pApa karma isa sambandha meM anyatra vicAra kiyA gayA hai| jJAnIjana isa para aura bhI mArgadarzana kara sakate haiN| karma-siddhAMta ke anusAra bhI, yaha anupAta 1 : 2 aura 1 : 7 ke bIca AtA hai|

Page #405
hiMsA kA samudra : ahiMsA kI nAva : (385) sAdhu jaina paramparA zramaNa paramparA kahalAtI hai| isameM sAdhu-saMsthA kA saMskRti ke parirakSaNa evaM saMvardhana meM mahattvapUrNa sthAna hai| yaha saMsthA kevala AtmakalyANI hI nahIM hai, sarvajanakalyANI bhI hai| sAmAnyataH sAdhu to nigraMtha hI mAnA gayA hai, para usake pUrva bhI yaha pratimAoM ke pAlana dvArA sAdhutva kI dizA meM kramazaH bar3hatA rahatA hai| mUlAcAra ke anusAra, chaThe guNasthAna se lekara caudahaveM guNasthAna taka ke sabhI sAdhu vratI yA dezasaMyata hote haiN| phalataH, sAdhutva tapa aura sAdhanA kA, saccaritra kA, sadguNoM kA aura Atmika paramakalyANa ke mArga kA pratIka hai| "sAdhu' zabda 'sAdh' dhAtu se banatA hai| kozakAroM ke anusAra isake 18 artha hote haiM jinameM sAdhu kA (1) viziSTa guNa (2) uttama cAritrI (3) samyak pravartanI (4) samyaktvI (5) dayAlu (6) prasannavyaktitvI (7) bhadra pariNAmI (8) karuNA-pUrNa (7) adhyAtma-vyApArI jaina santa (10) kaSAyavazI (11) pApa-vRttinAzI (12) satvaguNa prApta (13) sva-para-puNya saMvardhaka (14) zizikSu evaM mumukSu (15) AtmaguNa-prakAzI (16) lakSya-prApaka (17) lakSya-pUrNI evaM (18) phalIbhUta sAdhaka kahA gayA hai| uttama sAdhu to vaha hotA hai jo carama AdhyAtmika utkarSa prApta kara ajanmA ho jAtA hai| _jainoM ke anusAra, sAdhutva kI avasthA se hI janma-maraNa prakriyA virAma pAtI hai aura sthAyI ananta-catuSTaya vikasita hotA hai| pratyeka gRhastha yA zrAvaka kA carama lakSya sAdhutA ko grahaNa kara isa carama lakSya ko prApta karanA hai / ise prApta karane ke pUrva vaha saMsArI jIva hI banA rahatA hai| tathApi, usakI koTi kramazaH uccatara hotI jAtI hai| isaliye sAdhu kI bhI sAmAnya gRhastha ke samAna kucha jIvana-sambandhI anivArya AvazyakatAyeM (AhAra evaM nitya-kriyAyeM Adi) to hotI hI haiM, kucha sAdhanA kI caryAyeM (tapa, sAdhanA, vratapAlana Adi) bhI hotI haiN| zAstroM meM sAdhuoM kI ina caryAoM ko 18, 25, 27 yA 28 mUlaguNa (aneka prakaraNoM meM 36) tathA 34 uttaraguNoM ke rUpa meM batAyA gayA hai| 28 mUlaguNa 34 uttaraguNa 1-5 mahAvrata 1-22 22 parISaha-sahana 6-10 23-28 06 bAhya-tapa abhyAsa 11-15 5 iMdriya-nigraha 29-34 06 aMtaraMga tapa-abhyAsa 16-21 6 Avazyaka (sAmAyika, caturvizatistava, vandanA, pratikramaNa (bhUta), pratyAkhyAna, kAyotsarga-gRhasthoM ke liye ye bhinna haiM) acelakatA asnAna 22

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(386) : naMdanavana adanta dhAvana keza luMcana bhUmizayana eka-bhakta bhojana eka-sthita bhojana 29-36 AcAravatva Adi 8 (AzAdhara) yaha sabhI loga mAnate haiM ki sAdhu kI ye donoM hI mUlaguNa, uttaraguNapravRttiyAM nivRttimukhI hotI haiM, ataH inameM zrAvaka kI tulanA meM hiMsA kI mAtrA alpa hogii| phalataH sAdhuoM meM vyaktigata rUpa meM ahiMsakatA adhika hotI hai| hama saMsArI sAdhu (di./zve.) kI ahiMsAtmakatA para kiMcit viziSTa carcA kreNge| sAdhu kI chaha pramukha bhautika AvazyakatAyeM hotI haiM1. AhAra 2. khAdya-padArtha taiyAra karanA tathA khAdya padArtha utpanna karanA (kRSi) tathA khAdyoM kA aMtargrahaNa karanA 3. pAna vastra 5. nivAsa evaM AjIvikA 6. zayana (1) AhAra : sAdhu bhojya padArtha na to utpanna karate haiM aura na hI taiyAra karate haiN| ve kevala zrAvakoM ke dvArA banAye gaye AhAra ko apane niyamoM ke anurUpa grahaNa karate haiN| yahI nahIM, ve kevala eka bAra aura khar3e hokara hI AhAra lete haiN| hAM, AryikAyeM baiThakara AhAra letI haiN| isake viparyAsa meM zvetAmbara sAdhu vibhinna zrAvakoM ke gharoM se Avazyaka AhAra ekatra kara upAzraya me hI saMgharUpa meM AhAra lete haiN| donoM hI koTi ke sAdhuoM ko AhAra hetu zrAvakoM ke gharoM kI aura vihAra karanA par3atA hai| digambara sAdhuoM kA jahAM abhigraha pUrA hotA hai, vahAM unakA AmaMtraNa, pUjArcana evaM mana-vacana-kAya zuddhi ke AzvAsana ke sAtha karapAtrI AhAra hotA hai| usake bAda kucha upadeza hotA hai| zrAvaka ise puNya kArya mAnate haiM aura isa avasara para vibhinna koTi ke dAna kA udghoSa karate haiN| isa prakAra, nirdoSa AhAra meM ahiMsakatA kA prAdhAnya hotA hai| pAna to prAyaH AhAra ke antargata hI A jAtA hai| prAsuka yA uSNa jala peya lene ke kAraNa isa kriyA meM ahiMsakatA to hai hii| . isa peya jala ke sambandha meM bhI kiMcit carcA calatI hai| prAyaH paramparAvAdI sAdhujana kUpajala ko, grAmya jIvana ko pratiSThita banAye rakhane

Page #407
hiMsA kA samudra : ahiMsA kI nAva : (387) ke liye, adhika ahiMsaka mAnate haiN| para e. ke. jaina ke samAna vaijJAnika evaM gaNinIjI ke samAna sAdhviyoM ko nalakUpa jala bhI svAsthya tathA alpa kITANukatA ke kAraNa svIkArya hai| nalakUpa se jalakarSaNa meM hiMsA kI bAta to vaijJAnikataH ajIva (hAiDrojana oNksIjana ke yogika) hone se tarka saMgata nahIM lagatI kyoMki ajIva meM caitanya zUnya hotA hai| jalIya jIva bhI apanI sUkSmatA ke kAraNa prAyaH apratighAtI hI mAne jA sakate haiN| (2) vastra : jaise-jaise zrAvaka kI sAdhutA kI pratimAyeM uccatara hotI jAtI haiM, unake vastroM kI sImA bhI ghaTatI jAtI hai aura vaha cAdara aura laMgoTI taka pahuMcane ke bAda zUnya ho jAtI hai| isa prakAra, sAdhutA kI ora bar3hane vAle zrAvakoM kI vastra kI AvazyakatAyeM kramazaH hIyamAna hotI haiM evaM sAmAnya zrAvakoM kI tulanA meM to sadaiva hI alpatara hotI haiN| yahI nahIM, unake veza kI AvazyakatAyeM zrAvaka hI pUrI karate haiN| zvetAmbara sAdhuoM meM bhI anivAryataH pAMca yA sAta vastroM kI sImA hotI hai, jo zrAvaka hI pUrA karate haiN| (3) nivAsa : sAdhuoM ke nivAsa kI AvazyakatA bhI kramazaH alpatara hotI jAtI hai aura anta meM vaha devAlaya, dharmazAlA, upAzraya yA (prAcIna kAla meM) vana-upatyakAoM ke rUpa meM ho jAtI hai| use svayaM apanA nivAsa banAne kI AvazyakatA hI nahIM hai| (4) AjIvikA : sAdhu-dIkSA ke bAda to unheM AjIvikA kA koI prazna hI nahIM rahatA, unakI sArI vyavasthAoM kA dAyitva samAja vahana karatA hai| isI kAraNa, unakA zAstroM ko chor3a, parigraha bhI nagaNya hotA hai| phalataH sAdhuoM kI hiMsA mukhyataH nimna rUpoM meM dRSTigocara hotI hai : 1. AhAra-mUlaka 6-9 x 10deg 2. AhAra-upadeza-vihAra-mUlaka 9X10degx10deg (sAmAnya) = 9X1019 / kimI (sAmAnyataH eka pada kA kSetraphala 9"x4"=36 varga iMca, 253 varga semI. hotA hai|) 3. sAmAyikAdi-caryAmUlakaH yaha sAmAnya meM parigaNita ho jAtI hai / 4. dhArmika kAryoM ke liye anumodana mUlaka - 6.93 x 1029 sAdhu kI dinacaryA sAdhu ke AcAra kI hiMsAtmakatA yA ahiMsAtmakatA para vivecana karane ke pUrva hameM usakI dinacaryA kA jJAna honA caahiye| isakA acchA vivaraNa anagAradharmAmRta meM milatA hai| mUlAcAra meM batAyA gayA hai ki sAdhu kI sAmAcArI do prakAra kI hotI hai- (1) sAmAnya aura (2) vizeSa yA dainika-caryA / sAmAnya sAmAcArI guru evaM ziSya se sambandhita sadAcAra hai|

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(388) : naMdanavana ghaMTe vAstavika sAmAcAra to dainika caryA hI hai| isake atirikta, viziSTa parvo ke samaya bhaktipATha yA varSAyoga ke samAna naimittika kriyAyeM bhI hotI haiN| yahAM hama pahale sAdhu kI sAmAnya dinacaryA para vicAra kreNge| jainendra siddhAnta koSa -21 ke kRtikarma prakaraNa meM sAdhucaryA (sAraNI 2) dI gaI hai| isake do rUpa haiM : (1) nivRttimArgI kriyAyeM aura pravRttimArgI kriyaayeN| sAmAnyataH eka dina meM sUryodaya se sUryAsta taka 60 ghar3I yA 24 ghaMTe hote haiN| yadyapi sUryodaya yA sUryAsta ke samaya vibhinna RtuoM para AdhArita haiM aura bhArata meM isa prakriyA meM do ghaMTe taka kA antara par3atA hai, phira bhI hama apanI saralatA ke liye sUryodaya aura sUryAsta ke bIca 12 ghaMTe kA samaya mAna sakate haiM aura sUryodaya kA samaya bhI 6.00 baje prAtaH kA mAna sakate haiN| isa AdhAra para zAstrIya mata ke anusAra sAdhu ko prAtaH 2 bajakara 48 minaTa para nidrA tyAga karanA cAhiye evaM apanI nivRtti evaM pravRttimArgI caryA kA prArambha aura pAlana karanA caahiye| isa zAstrokta caryA para dhyAna dene se jJAta hotA hai ki sAdhuoM kI caryA ke vibhinna aMzoM kA parimANa nimna hai : samaya pratizata ghaMTe minaTa svAdhyAya __17 3 6 17.60 73.13 vandanA/bhakti 01 36 01.60 6.66 doSa parihAra/pratikramaNa 1.60 6.66 pravRttimUlaka kriyAyeM 3 12 3.20 13.33 yoga - 24 ghaMTe 24.00 99.98 __ inameM svAdhyAya kA pratizata sarvAdhika hai| isake antargata, nizciya se jJAna kI ArAdhanA evaM AtmahitArtha adhyayana samAhita hotA hai aura vyavahAra se aMga aura aMgabAhya graMthoM kI vAcanA, pRcchanA, anuprekSA, AmnAya aura dharmopadeza samAhita haiN| dharmagranthoM kA par3hanA aura par3hAnA bhI svAdhyAya hI hai| ise antaraMga tapa bhI kahA gayA hai| isake prArambha aura anta karane kI eka nizcita vidhi hai jisameM pratyeka svAdhyAya meM 3 kAyotsarga yA kriyAkarma hote haiN| jinendra varNI ne batAyA hai ki svAdhyAya Adi kriyAyeM antaraMga aura bAhya- do prakAra kI hotI haiN| inameM antaraMga kriyAyeM to vItarAgatA yA samatA ke peTa meM samA jAtI haiN| phalataH yahAM vAcika aura kAyika kriyAoM kI apekSA se hI varNana hai jisameM pATha Adi kA uccAraNa aura zArIrika kRtikarma kiye jAte haiN| yahI bAta devavandanA aura pratikramaNa para bhI lAgU hotI hai| ina sabhI meM kula milAkara yathAvidhi 19 bhaktipATha kiye jAte haiN| 36

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hiMsA kA samudra : ahiMsA kI nAva : (389) sAraNI 2 : sAdhu kI dinacaryA nivRttimArgI kriyAyeM a : cAra bAra svAdhyAya : 11 ghar3I pratyeka 1. pUrvAhnika svAdhyAya : 6.48- 11.12 pU. 11 ghar3I 4 ghaM. 24 mi. 2. aparAhinaka svAdhyAya : 12.48-5.12 a. 11 ghar3I 4 ghaM. 24 mi. 3. pUrvarAtrika svAdhyAya : 6.48 - 11.12 rAtri 11 ghar3I 4 ghaM. 24 mi. 4. apararAtrika svAdhyAya : 12.48 prAtaH-5.12pU. 11 ghar3I 4 ghaM. 24 mi. 17.36 ba : do bAra pratikramaNa : 2 ghar3I pratyeka 1. rAtrika pratikramaNa : 5.12 prAtaH - 6.00 prAtaH 2 ghar3I 48 mi. 2. daivasika pratikramaNa : 6.00 sAyaM - 6.48 sAyaM 2 ghar3I 48 mi. 1.36 sa : do bAra devavandanA, AcAryabhakti aura manana : 2 ghar3I pratyeka 1. prAtaHkAlIna 6.00 - 6.48 prA. 2 ghar3I 48 mi. 2. sAyaMkAlIna 5.12 - 6.00 sA. 2 ghar3I 48 mi. 1.36 pravRttimArgI kriyAyeM : 1. zaucAdi nitya kriyA - 2. AhAra caryA. eka bAra 11.12 -- 12.48 4 ghar3I 1 ghaM. 36 mi. 3. nidrA 12.48 - 2.24 4 ghar3I 1 ghaM. 36 mi. 3.12 4. sAmAnya vihAra aura varSAyoga naimittika kriyAyeM haiN| yaha kahA jA cukA hai ki svAdhyAya ke aneka rUpa haiN| bhaktoM kI dhArmika yA sAmAjika samasyAoM kA samAdhAna bhI usakA eka rUpa hai / aneka prakAra kI sujhAI gaI ahiMsaka yA hiMsAgarbhI yojanAoM para carcA, anumodana evaM ArzIvAda denA bhI isameM saMbhavataH, samAhita hai| isIliye muni saralasAgara jI ke anusAra, aneka ekendriya se lekara saMbhAvita paMceMdriya koTi taka ke jIvoM ke pIr3ana se bhare aneka Ayojana aura nirmANa kArya AzIrvAdita hote haiM aura sAdhu-gaNoM kA sAnnidhya prApta karate haiN| inameM se aneka meM sAmAjika vighaTana yA Akroza bhI janma lete haiN| isase mAnasika dRSTyA AghAtita hokara pazu-sevA kI ora bhI gati hone lagI hai| kama se kama unakI mUkatA ke kAraNa Akroza Adi kA sAmanA to nahIM karanA pdd'taa| hAM, ina sevAoM meM saMcAlana kI mAnavajanita samasyAye alaga hI hotI haiN| sAmAnyataH ina * graMthoM meM isake liye samaya nahIM diyA gayA hai, para yaha mukhyataH prAtaHkAlIna deva-vaMdanA Adi ke bAda 6.48 se 7.36 prAyaH do ghar3I taka mAnanA caahiye| isa kriyA ko kAyazuddhi kA eka aMga mAnanA caahiye| isa kriyA se zuddhi ke pazcAt hI pUrvAnhika svAdhyAya hotA hai, aisA anumAna hai| tadanusAra, pUrvAnhika svAdhyAya kA samaya kucha kama ho jaayegaa| yahAM eka ghar3I ko 24 minaTa ke barAbara liyA gayA hai|

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(390) : naMdanavana kAryoM meM sAmAnya hiMsA kA anumApana to kiyA jA sakatA hai, para manobhAvAtmaka pIDana kA mApana kaise ho, yaha eka prazna hai| lekhaka ne yaha bhI batAyA hai ki devavandanA, pratyAkhyAna, svAdhyAya tathA pratikramaNa mukhya kriyAye haiM, anya to inhIM ke pratyaMga ke rUpa meM mAnI jAtI haiN| ina kriyAoM ke vivaraNa se inheM AtmamukhI mAnA jAtA hai, para svAdhyAya kA vivaraNa to dharmopadeza, paThana-pAThana Adi ke mAdhyama se parahitakArI bhI kahA jA sakatA hai| isase navadIkSita sAdhujana tathA sabhI koTi ke zrAvakagaNa lAbhAnvita hote haiN| phalataH sAdhu AtmakalyANI to hotA hI hai, vaha parakalyANI bhI hotA hai| sAdhu kI sAmAnya dinacaryA para vyaktivAdI yA svArthI hone kA Aropa lagAyA jAtA hai, para AcArya mahAprajJa ne batAyA hai ki svArtha evaM AtmasAkSAtkAra meM viloma-sambandha hai| AtmahitaiSI prANI kabhI svArthI nahIM ho sakatA kyoMki usake liye sabhI AtmAoM meM samAna kSamatA hotI hai| yadyapi svAdhyAya- sambandhI nivRttimArgI kriyAyeM mukhyataH ahiMsAparaka mAnI gaI haiM, phira bhI inameM vacanoM ko prerita karane vAle karmoM evaM kRtikarmoM meM zArIrika halana-calana ke kAraNa bhI vAyukAyikoM ko kiMcit sAmAnya se adhika pIr3A to pahuMcatI hI hai| dharmopadezamUlaka hiMsA zrAvaka aura janasAmAnya ke mArgadarzaka ke rUpa meM tIrthaMkaroM ne bhI samavasaraNa meM dharmopadeza diye the| Aja hamArA sAdhuvarga to nagarIya maMdira yA upAzrayoM meM AvAsa kara vahIM dharmopadeza karatA hai jo adhikAdhika janoM ko lAbhakArI yA puNyakArI hotA hai| aneka sAdhu nagarIya sthAnoM se dUravartI sthAnoM meM, prAkRtika chaTAyukta tIrtha sthAnoM meM, AvAsa kara vahIM dharmopadeza karate haiM / yaha spaSTa hai ki ina sthAnoM meM dharmalAbha hetu utane loga nahIM pahu~ca pAte, jitane nagarIya sthAnoM para pahuMcate haiN| ina sthAnoM para pahuMcane ke liye yAtrA karanI par3atI hai, kucha adhika samaya bhI lagatA hai| hAM, dharmalAbha hetu dhana-tyAga kA phala avazya milatA hogaa| para pada yAtrA, dvicakrI yA catuScakrI vAhana-yAtrA to jamIna para hI hotI hai| yaha to acchA hai ki Ajakala sar3akeM-kaccI yA pakkI bana gaI haiM, nahIM to yAtrA meM vividha koTi ke jIvoM ko kitanI pIr3A hamAre padacApoM yA cakra-bhramaNa se hotI, isakA anumAna karanA kiMcit kaThina hai| phira bhI, yAtrAoM meM miTTI ke jIvANuoM tathA isakI satahoM para vidyamAna aneka uccatara koTi ke sUkSma jIvoM (kabhI-kabhI sthUla bhI cIMTI Adi) kA pIr3ana yA hanana to hotA hI hai| yadi hama yaha mAneM ki sAdhu nagara se 10 ki.mI. dUra varSAyoga meM hai, aura vahAM prAyaH 10,000 jana dharmopadeza sunane hetu jAte haiM, to yAtrA meM hI 35000

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hiMsA kA samudra : ahiMsA kI nAva : (391) Daga (3500 Daga/kimI) calane par3ate hai| yadi vyakti ke ausata paira kA kSetraphala 337.5 varga semI. ho, to kSetraphala kA kula mAna 3500 x 337.5 =11712.5 x 10deg x 10* = 1.17 x 10' varga semI. hogaa| (eka pAda kI lambAI-caur3AI ausatana 9" x 6" ~22.5 x 15 semI. mAna liijiye)| yadi yUniTa kSetraphala meM, alekjeMDara ke anusAra 10deg/varga semI. sUkSma jIvANu yA kabhI-kabhI uccatara jIvANu mAne jAya, to ina jIvANuoM ke pIr3ana kI nyUnatama hiMsAH 1.17125 x 10' x 10 x 103 ~ 1012 yUniTa hogI 10,000 zrotAoM ke liye yaha 10 yUniTa hogii| isake viparyAsa meM, yadi dharmopadeza nagarIya kSetra yA upAzraya meM ho, to na kevala zrotA hI adhika hogeM (prAyaH 20 pratizata adhika), apitu unake dvArA sampanna hiMsA kA mAna bhI nimna prakAra se kama hogaa| sAmAnyataH nagaroM meM dharmopadeza sthAna kI adhikatama dUrI 3-4 kimI. hotI hai aura yadi vahAM zrotAoM kI saMkhyA 12,500 hai, to 3500/ki.mI. ke AdhAra para 3-4 ki.mI. (ausatana 2 ki.mI., kyoMki bahutere loga to padayAtrika dUrI para hI hoMge) kI dUrI ke liye jIvANu-hiMsana kA mAna, kSetraphala : 3500 x 2 x 337.5 = 2.36 x 10 varga semI. phalataH hiMsana-yUniToM kA mAna : 2.36 x 10 x 108 x 103 = 2.36 x 101 yUniTa aura, 12,500 vyaktiyoM ke liye, hiMsana -yUniToM kA mAna, = 12,500 x 2.36 x 101 = 2.95 x 1013 yUniTa phalataH yaha spaSTa hai ki yaha mAna dUravartI dharmopadeza sthAna kI tulanA meM lagabhaga sahasrAMza (1013 : 107) hI hAgA / isa prakAra dharmopadeza-sthala kI dUrI ke kAraNa zrotAoM ko sahasra-guNita hiMsA karanI par3atI hai| ise alpIkRta karane ke upAya karane caahiye| Ajakala nagaroM meM aise bhavana yA sArvajanika sthAna upalabdha haiM jinake upayoga se yaha prayatna sambhava hai| dUrastha upadeza-sthala ke tIna lAbha to spaSTa haiM hI : 1. prAyaH ekAdhika ki.mI. ke AvAgamanajanya zrama se evaM tIrthATana se prAkRtika svAsthya laabh| 2. Agamavihita vAtAvaraNa meM uccAra-prasravaNAdi kriyAyeM kRSi ke liye khAda kA kAma karatI haiN| 3. tIsarA lAbha dharma evaM puNya lAbha hai| ye lAbha vanya, grAmINa yA ardhanagarIya yuga ke to anurUpa haiM, para Aja ke audyogika evaM mahAnagarIya saMskRti ke yuga meM kitane upayogI evaM

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(392) : naMdanavana vyAvahArika haiM, yaha vicAraNIya hai| udAharaNArtha, baMbaI, dillI, nyUyArka aura laMdana ke samAna nagaroM meM kyA ye lAbha mila sakate haiM ? zauca aura zaucAlayamUlaka hiMsA : pazcimagAmI kucha zvetAmbara sAdhu evaM digambara bhaTTAraka na kevala svakSAlita zaucAlayoM ke upayoga karane kA apavAda - mArga apanAte haiM, apitu ve vAhanoM kA upayoga bhI karate haiN| isa kAraNa kucha zvetAmbara sAdhuoM ko saMgha se bahiSkRta bhI kiyA gyaa| dharma-saMvardhana ke puNya kI tulanA meM isa daMDa ko unhoMne nagaNya hI mAnA / (anya dharmAvalambI samakakSajanoM ke liye ise bahuta Apatti - janaka nahIM mAnA jAtA) / vastutaH viliyama ne isa viSaya meM eka acchA vAkya likhA hai ki jainoM ke prAyaH sabhI AcAra anya dharmiyoM ke AcAra ke virodha meM vikasita hue lagate haiM / isIliye jainadharma lokapriya nahIM ho sakA pUnA meM sambhavataH 1967 meM sampanna zvetAmbara sAdhu-sammelana meM isa viSaya meM svaviveka se nirNaya lene kA prastAva pArita kara apavAda mArga para apanI mauna svIkRti dI thii| para digambara sAdhu isa viSaya meM yathArthatA ko nakArate hue apane samaya meM paramparAvAda kA hI samarthana karate haiM, yadyapi isake kucha- eka apavAda bhI haiN| svakSAlita zaucAlayoM ke upayoga ko nagarIya sthitiyoM ke anurUpa svIkRta karane meM aneka digambara sAdhu do tarka dete haiM: 23 1. svakSAlita zaucAlayoM meM sUrya-kiraNeM nahIM praveza kara pAtIM, ataH unakI mala - viyojana yA nistAraNa kSamatA ucca nahIM hotii| 2. aise zaucAlayoM meM utpanna avAyujIvI bekTIriyA ekendriya nahIM, do iMdriya haiN| inakA pIr3ana adhika hiMsAmaya hotA hai 1 ye donoM hI tarka vaijJAnika dRSTi se pUrNataH sahI nahIM haiN| yaha sahI hai ki khule zaucAlaya meM bekTIriyA vRddhi adhika hotI hai aura miTTI ke jIvANuoM se milane para to yaha aura bhI adhika hotI hai| ataH mala - viyojana kSamatA ucca hotI hai| lekina usameM sUrya kiraNoM kI UrjA avAyujIvI taMtra kI tulanA meM uccatara jIvana-kSamatA kI koTi ke jIvANuoM ko bhI adhika mAtrA meM utpanna karatI hai| phalataH isameM donoM koTi ke jIvoM kA (ekendriya evaM uccatara ) pIr3ana adhika hogaa| yadi ekendriyoM ke pIr3ana ko vihita bhI mAnA jAya, to uccatara koTi ke jIvoM ke pIr3ana ko to mahattvapUrNa mAnanA hI caahiye| yahI nahIM, mala-mUtra ke artha Thosa hone se usakA miTTI meM pAragamana bhI hotA hai, jisase usameM vidyamAna uccatara koTi ke jIvoM kA bhI hiMsana hotA hai / yaha avihita hai| yahAM ekendriya aura uccatara koTi ke jIvoM kA anupAta kyA hai, yaha anumAnita hI hai, para yadi uccatara iMdriya ke jIvoM kI cetanA ekendriyoM kI tulanA meM SaTsthAnapatita ho to bhI vaha ausatana saMkhyAtagunI to mAnI hI jA sakatI hai| isa prakAra,

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hiMsA kA samudra : ahiMsA kI nAva : (393) yadi eka bhI uccatara koTi kA jIva hiMsita huA, to saMkhyAta ekeMdriya jIvoM ke hiMsana ke samakakSa hogaa| isake viparyAsa meM, DA. pI.DI.zarmA aura DA. DI.ke.guptA ke anusAra avAyujIvI zaucAlayoM meM cayApacayI vibhavAntara ke alpatara hone se jIvANuoM kA vardhana na kevala alpatara hotA hai, apitu unakI sUkSmatA bhI sUkSmatara hotI hai| phalataH isameM hiMsana bhI alpatara hotA hai| sAtha hI, isa taMtra meM uccatara koTi ke jIva bhI prAyaH utpanna nahIM hote| yahI nahIM, isake utpAdoM kI upayogitA kRSi yogya khAda ke rUpa meM tathA prAkRtika cakroM ke parirakSaNa meM adhika hotI hai| ye sabhI tathya sAraNI 3 se spaSTa ho jAte haiN| vaijJAnikoM ke anusAra, bekTIriyA ekendriya hI hote haiN| inameM kucha gati-trasa bhI hote haiM, para ve ekendriya hI haiM kyoMki ve trasa nAmakarma ke udaya se utpanna trasa nahIM haiN| yaha sUkSmadarzIya nirIkSaNoM se spaSTa hai| inakA adhyayana bhI vanaspati zAstra ke antargata hI kiyA jAtA hai| isa tathya ko aneka jaina vaijJAnika bhI svIkAra karate haiM / vastutaH jaina prArambha se hI do prakAra ke prANI mAnate rahe haiM : (1) sthAvara (vanaspati bhI ekendriya hai) aura (2) trasa yA jantu (uccatara indriya ke jIva, pazu, pakSI, manuSya, deva, nArakI aadi)| yadyapi jaina zAstroM meM vanaspati ke bhedoM meM sarvatra pAye jAne vAle nigodiyA yA sAdhAraNa vanaspati (sUkSma yA bAdara) jIvoM kA nAmnA ullekha hai, para unakA vizeSa vivecana nahIM hai| para ve sUkSma jIva paMcavidha ekendriya koTi ke vanaspati varga meM samAhita kiye gaye haiN| inakA adhikatama vistAra dhanAMgula kA asaMkhyAtavAM bhAga mAnA jAtA hai| yadi muni mahendra ke anusAra utsedhAMgula kA mAna 1.07 semI. mAnA jAye, to dhanAMgula bhI prAyaH 1 semI. hogA, aura asaMkhyAta ko vartamAna vyAvahArika mahAsaMkha (1021) se kama-se-kama eka adhika mAnA jAye, to jaina zAstrAnusAra sUkSma jIva kA adhikatama vistAra 10-1 semI. hogaa| inakI jaghanya avagAhanA to aMgula ke anantaveM bhAga taka mAnI jA sakatI hai| inakA AkAra caturasra yA gola batAyA gayA hai| isake viparyAsa meM Aja ke bekTIriyA-jaise sUkSma jIvANuoM kA vistAra to bahuta hI adhika hai: bekTIriyA 10deg semI. yIsTa 10 semI vAyarasa 10 semI. proTojoA 10-5 semI phalataH inheM jaina zAstrAnusAra, sUkSma kaise kahA jAya ? ataeva zAstrIya sUkSma nigodiyA tathA vaijJAnikoM dvArA adhyayanita sUkSma bekTIriyA Adi proTisTa jIvoM kI tulanA bhI nahIM ho sktii| phira bhI, inake aneka guNa samAna haiM jaisA e:ke.jaina ne batAyA hai (sAraNI 3) /

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(394) : 1 2 3 4 5 6 7 8 9 10 11 1233 naMdanavana sAraNI 3 : nigodiyA jIva aura bekTIriyA kI tulanA nigodiyA jIva (zAstrIya) ekendriya tantrikA tantra kA abhAva sarvaloka vyApta parajIvI sammUrcchana janma 1 2 sAdhAraNa vanaspati sUkSma aura bAdara 10 10 se 10-21 semI. vistAra (dhanAMgula kA asaMkhyatavAM bhAga) avyAbAdha, bAdaroM meM vyAghAta bhI sambhava golAkAra, AyatAkAra eka zarIra meM ananta--jIva sUkSma bekTIriyA (bekTIriyA, vaijJAnika ekeMdriya tantrikA tantra kA abhAva loka vyApta parajIvI adhikAMza kA alaiMgika, kucha kA laiMgika janma prajIva vanaspati vaijJAnikataH sUkSma 10 10 semI. vistAra eka zvAsa meM 18 vAra janma-maraNa jaghanya Ayu : Avali kA asaMkhyatavAM bhAga phalataH yaha mAnanA asvAbhAvika nahIM hogA ki saMkhyAtmaka rUpa se nigodiyA jIvoM kI tulanA meM bekTIriyA ke samAna vaijJAnikoM dvArA mAnya sUkSma jIvoM kA pIr3ana evaM hiMsana bhI uccatara honA cAhiye / tathApi, ye donoM hI ekendriya jAti ke haiM, aura inakI caitanya koTi prAyaH samAna hai| nigodiyA jIvoM ko kozikA yA vAyarasa kI samakakSatA nahIM dI jAnI caahiye| inake AkAra Adi guNoM meM bhArI viSamatA hai / 26 vAjavI prakrama sUrya razmi ke kAraNa vaikTIriyAI vRddhi adhika bAdhita hI hote haiM / aneka AkAra vAyarasa bekTIriyA meM pahu~cakara ananta ho jAte haiM / isa AdhAra para svakSAlita - zaucAlayoM meM hiMsana alpIkRta hotA hai aura inakA upayoga vartamAna meM vanya-saMskRti kI paramparA ke viparyAsa meM, adhika vivekapUrNa mAnA jAnA cAhiye ( sAraNI 4 ) / hAM, jahAM prAcIna paramparAnusAra suvidhA ho, vahAM svaviveka se kAma lenA cAhiye / prAcIna paramparA meM bhI apavAda mArga ke liye prAyazcitta kA vidhAna hai| phalataH yugAnukUlana Avazyaka hai| isa viSaya meM jamunA lAla jaina ne bhI carcA kI hai| 27 tIvragati se vRddhi karate haiM anizcita sAraNI 4 : khule aura sva- kSAlana zaucAlayoM kI tulanA khule zaucAlaya mala meM 25-30% Thosa, bAMkI pAnI svakSAlita zaucAlaya eka kozikIya proTIna / jaiva khAda, mala meM prAya: 10-15 grAma Thosa bhautika avAyujIvI prakrama bekTIriyAI vRddhi kama

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3 4 5 6 7 8 9 10 11 12 uccatara koTi ke jIvANuoM kA astitva aura pIr3ana vividhatA hiMsA kA samudra : ahiMsA kI nAva : (395) sUkSmatara koTi ke jIvANuoM kA pIr3ana jIvANuoM kI ekarUpatA miTTI se samparka nahIM miTTI ke jIvANuoM ke saMyoga se adhikAdhika vRddhi miTTI ke tala para jIvANuoM kI saMkhyA 107 / grAma miTTI mala - vimalana kSamatA : ucca ardha- Thosa mala kA miTTI meM paryApta pAragamana, phalataH adhika pIr3ana mIthena gaisa upabhoktA bekTIriyA bI.o.DI. paryApta khAda ke rUpa meM kama upayogI prAkRtika cakra parivardhita nahIM hote haiM aba hama yahAM sAmAnya paramparAvAdI zauca kA parikalana kreN| mala - vimalana- kSamatA : uccatara ardha- Thosa mala kA jala meM mizraNa aura jIvANuoM kA tanukaraNa aura alpapIr3ana mIthena gaisa utpAdI bekTIriyA bI.o.DI. alpIkRta hotA hai khAda ke rUpa meM adhika upayogI prAkRtika cakra parivardhita hote hai / kriyA meM sambhAvita hiMsA ke yUniToM yadi hama khule zauca ke viSaya meM carcA kareM, to zauca khetoM meM sthaMDila bhUmi meM kiyA jAtA hai| yaha pAyA gayA hai ki miTTI kI sataha para 10/grAma yA 10deg / ghana semI. bekTIriyA yA anya sUkSma jIvANu hote haiM / yadi malatyAga sthala ausatana 9 semI x 6 semI. mAnA jAya aura ardha- Thosa hone ke kAraNa usakI miTTI pravezyatA 3 semI. mAnI jAya, to malatyAga kA sthala - Ayatana 9x6 x 3 = 162 ghana semI. hogaa| isa prakAra, khule zaucAlaya meM mala-tyAga ke samaya 1.62x 1011 sUkSma jIvANuoM kA pIDana hotA hai jisameM 1011x103 = 1.62 x 108 yUniTa hiMsA hotI hai| yadi isameM mUtra kA phailAva lagabhaga 100 semI aura jor3A jAya to lagabhaga 900 ghanasemI. meM aura bhI pIDana hogA, jo 900 x 10 11 x 10 3 = 9x1010 yUniTa hiMsA ke barAbara hogA / isa prakAra, miTTI kI sataha para hI 1.62 x 108 +9 x 1010 = 1.62 x 1011 yUniTa hiMsA hogI / aba hama usa hiMsA para bhI vicAra kareM jo mala meM vidyamAna bekTIriyAoM ke kAraNa hotI hai| besTa aiMDa Telara ne batAyA hai ki ausatana eka vyakti 170-250 grAma mala aura 1100 grAma mUtra utsarjita karatA hai / mala meM 30 pratizata Thosa hote haiM jinameM eka tihAI bekTIriyA evaM anya sUkSma jIvANu yA Adya jIva hote haiN| isakA artha yaha huA ki mala meM prAyaH 20-25 grAma sUkSma jIvANu ( arthAt 25 x 10deg bekTIriyA) rahate haiM / paristhitijanya vividhatAoM ke kAraNa inameM kucha hAnikAraka hote haiM aura kucha upakAraka bhI hote haiN| mala para sUrya razmiyoM kI vizvIya yA parAbaiganI kiraNeM bhI par3atI haiM jo apanI tIvratA ke anusAra, unako hAni pahu~cAtI haiM yA unheM vinaSTa kara

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(396) : naMdanavana detI haiN| inameM vRddhi alpa hotI hai| yaha pAyA gayA hai ki ye kiraNeM prAyaH 80 pratizata jIvANuoM kA apahAsana karatI haiM / phalataH ve 2.5x 0.8 x 10 x 103 = 2 x 10 yUniTa hiMsA ko phalita karatI haiM / isa prakAra, khule zaucAlaya meM malatyAga kI kriyA meM, 1.62x101 +2x10% = 3.62 x 101 yUniTa hiMsA hotI hai| yaha prakriyA vAyujIvI hotI hai| ataH vAyu ke oNksIjana ke kAraNa isameM kucha uccatara koTi ke sthUla jIvANu bhI utpanna hote haiN| inameM se kucha naSTa hote haiM aura kucha miTTI ke liye lAbhakArI hote haiN| inake hiMsana se kucha atirikta hiMsA-yUniTa bhI arjita hote haiN| yadi hama sUkSma kA mAna 1021 mAneM aura sthUla kA mAna (vartamAna sUkSmadarzI kI dRzyatA ke AdhAra para) 10-10 mAneM, to unake hiMsana meM nigodiyA ke samAna sUkSma jIvANuoM kI saMkhyA, tulanAtmakataH 10" gunI adhika hogii| tathApi, inakI saMkhyA nizcita nahIM hotI / inapara prayoga bhI nahIM kiyA gayA hai| phira bhI, unheM saMkhyAta ke rUpa meM to mAnA hI jA sakatA hai| 101 x 1021 (saMkhyAta) x 10-3 ~1029 isake viparyAsa meM, yadi malatyAga-kriyA svakSAlita zaucAlaya meM kI jAya, to vahAM mala, jala-tala para giratA hai aura use prAyaH avAyujIvI vAtAvaraNa meM jala kSAlita kiyA jAtA hai| isase vaha tanukRta ho jAtA hai aura usameM vidyamAna 2.5 x 108 bekTIriyA, mala ko apaghaTita kara vRddhi ko prApta hote haiN| jaba taka mala unheM khAdya detA hai, ve bar3hate haiM aura jIvita rahate haiN| mala-vighaTana ke bAda, 1. apane poSaka tattvoM ke abhAva se 2. saipTika TaiMka meM vAtAvaraNa ke parivartana se 3. viSAkta yA saMkrAmaka ghaTakoM kI upasthiti se unakI vRddhi kSINa hone lagatI hai evaM ve yA to nirjIva ho jAte haiM yA bahiHpravAha meM cale jAte haiN| yaha pAyA gayA hai ki isa prakriyA meM samavAtAvaraNa ke kAraNa uccatara koTi ke jIvANu paidA nahIM hote aura malagata apahAsana bhI prAyaH 50 pratizata hotA hai| nirjIvana kI kriyA uparokta kAraNoM se to hotI hI hai, prabala kampanoM yA ubAlane se bhI hotI hai| isa prakriyA meM baikTIriyAoM kI kozikIya dIvAra bhagna ho jAtI hai aura sAiToplAjmika aMza bhI apaghaTita hokara mAdhyama meM hI vilayita ho jAtA hai| phalataH samagra bekTIriyA kI hAnikAritA samApta ho jAtI hai| svakSAlita zaucAlaya meM baikTIriyAoM kA isa prakAra nirjIvana alpamAtrA meM hI hotA hai|

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hiMsA kA samudra : ahiMsA kI nAva : (397) phalataH isa prakriyA meM jIvANupIr3ana bhI alpa hotA hai / yahI nahIM, ye jIvita parajIvI baikTIriyA avAyujIvI vAtAvaraNa meM vardhita hokara mala ko pUrNataH apaghaTita kara use khAda-upayogI padArthoM meM bhI pariNata karate haiM aura svayaM nistAraNa-jala ke sAtha pravAhita ho jAte haiN| isa prakriyA meM yadi yaha mAnA jAya ki 50 pratizata eka hI jAti ke bekTIriyA nirjIvita hote haiN| ataH malagata jIvANuoM kA 50 pratizata hI yahAM hiMsana sambhAvita hai| phalataH isakA hiMsA-yUniTa mAna nimna hogA : 2.5x 108 x 0.5 x 103 = 125x.10 yUniTa isake jalagata jIvANuoM kA to vardhana hI yahAM hotA hai| unakI saMkhyA bhI bhUmi kI apekSA jala (sepTika TaiMka) meM kama rahatI hai| DA. cauhAna ke anusAra saipTika TaiMka meM jIvANuoM kI saMkhyA 10deg/lITara aura lagabhaga sthira hotI hai| jaba mala isa TaiMka meM jAtA hai, to ye jIvANu bhI isake apaghaTana meM sahAyaka hote haiN| eka vyakti ke mala hetu prAyaH 30 lITara TaiMka-jala kA anumAna hai| isa prakAra, TaiMka meM 30 x 1010 = 3 x1011 bekTIriyA kA ausata hotA hai| yadi kucha samaya bAda uparokta kAraNoM se inakA 50 pratizata bhI hiMsana hotA hai, to isa prakriyA meM hiMsA- yUniToM kA mAna nimna hogA : 3x1011 x 0.5 = 1.5 x 1011 x 10-3 = 1.5x108 isa prakAra, svakSAlita zaucAlaya ke upayoga meM hiMsA ke yUniToM kA sambhAvita arjana = mala-gata baikTIriyAoM kI hiMsA + jalagata bekTIriyAoM kI hiMsA = 1.25x10deg + 1.50x10deg %D2.75x10deg yuunitt| yaha spaSTa hai ki svakSAlita zaucAlaya ke upayoga meM hiMsana prakriyA, khule zaucAlayoM kI tulanA meM 10deg/ 10" = eka hajAragunI kama hotI hai| isa anumAnita parikalana se hiMsA-ahiMsA sambandhI kucha viveka jAgRta hogA, aisI AzA hai| vihAra aura AmantraNajanya pIr3ana sAdhu kI caryA meM yaha sAmAnya paramparA hai ki vaha cAturmAsa ke atirikta kabhI bhI eka sthAna para bahuta dinoM taka nahIM rahatA aura grAmAnugrAma (purAne samaya meM, aba nagarAnugara) vihAra karatA rahatA hai aura sImita dinoM taka vahAM rahakara dharmopadeza ke mAdhyama se aura apanI cAritra-caryA se dhArmikatA kA saMvardhana karatA hai| isa viharaNa kArya meM do prakAra kI pravRttiyAM hotI haiM jinameM sUkSma-sthUla jIva-hiMsana sambhAvita hai| 1. sAdhu kA svayaMkRta vihAra : isameM vihAra kriyA ke kAraNa mArga para calane meM sUkSma-sthUla jIvANuoM kA pIr3ana hotA hai| sAdhuoM kI caryA meM cAra hAtha Age dekhakara tathA pIchI

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(398) : naMdanavana se mArga sApha karate rahane para bhI mArgastha pIr3ana pUrNataH nirAkRta nahIM hotaa| ise 50 pratizata kI sImA meM hI mAnanA cAhiye / isa prakAra, pUrvokta parikalana ke anusAra 1 kimI ke liye hiNsaa-yuunitt| = 0.5 x 1.17 x 1012 = 0.58 x 1013 5.8 x 10111 sAdhu sAmAnyataH varSa ke 365 dinoM meM se lagabhaga 63 dina vihAra karate haiM kyoMki 120 dina cAturmAsa ke nikAlane para bAkI ke 245 dinoM meM ve 4 dina meM eka dina ke hisAba se calate haiM / prAyaH ve pratidina ausatana 10 kilomITara calate haiN| isa prakAra, 63 dina 10 kimI ke hisAba se calana para sambhAvita hiMsana ke yUniTa : 0.58 x 1012 x 10(kimI) x 63 = 3.59x 1012 2. sAdhu-vihAra-sahacArI dhArmikoM kA vihAraH sAdhuoM ke vihAra ke samaya kucha saMgha ke sAdhu-sAdhvIgaNa tathA dhArmika vyakti sadaiva unake sAtha vihAra karate haiN| (kabhI-kabhI sAdhu-saMghoM kA AkAra kAphI bar3A hotA hai aura dhArmikoM sahita 700-800 taka vihArI ho jAte haiM / unake sAtha vAhana evaM pUrI gRhasthI rahatI hai| inheM apavAda mAnanA caahiye)| inakI saMkhyA 8-10 to hotI hI hai| ye dhArmika vyakti sAdhu kI IryA samiti evaM pIchI parihAra ke pAlaka bhI nahIM hote| phalataH inake vihAra meM sAmAnya hiMsana hotA hai, jaisA pahale batAyA gayA hai / 10 kimI. ke liye = 1.179 x 10' 63 dina ke liye = 1.179 x 10" x 63= 7.31 x 1013 vAhana-sambandhI hiMsA bhI itanI hI mAna lenI cAhiye : phalataH = 14.62 x 101 = 1.462 x 1014 3. AmatraNajanya pIr3ana : sAdhuoM ke prati gRhasthoM aura zrAvakoM ke aneka prakAra ke kartavya haiN| ve tyAga aura dhArmikatA-saMvardhaka haiN| unake AhAra-vihAra kA prabandha karanA unakA kartavya hai| pratyeka zrAvaka unheM apane grAma Ane ke liye nimantrita karatA hai| yaha vyaktigata nimantraNa kA yuga nahIM rahA, samUhagata nimaMtraNoM evaM bAra-bAra eka hI sthAna ke liye nimantraNoM kA yuga hai| etadartha zrAvakagaNa kAra, jIpa yA basoM dvArA apane-apane sthAnoM se vihAra ke nimantraNa hetu sAdhu-vAsa jAte haiM, eka bAra nahIM, aneka baar| aisA anumAna hai ki pratyeka sAdhu-saMgha ko lagabhaga dasa jagaha ke nimaMtraNa Ate haiN| eka hI sthAna ke loga lagabhaga 3-4 bAra Ate haiN| unake dvArA kI gaI vAhana-yAtrA meM mArgagata jIvANu-hiMsA to hotI hI hai| sAtha hI, nimantraNa-svIkRti ke

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hiMsA kA samudra : ahiMsA kI nAva : (399) anizcaya kI dizA meM nimantrakoM ko mAnasika saMtApa bhI hotA hogaa| hama yaha mAna leM ki nimantraka zrAvakoM kI TolI kA kama-se-kama eka vAhana tIna-bAra nimantraNa hetu jAtA hai aura ausatana 50 ki.mI. kI yAtrA karatA hai| isa vAhana dvArA kI gaI hiMsA zrAvakoM kI hiMsA mAnI jaayegii| caeNki vAhana eka hI mAnA gayA hai, ata: usake dvArA huI hiMsA eka vyakti ke samakakSa mAnI jaayegii| phalataH 10 sthAnoM ke nimantrakoM kI tIna-tIna bAra 50 kimI. kI yAtrA meM nimna hiMsA sambhAvita hai : 9.179 X 1012 x 50 X 30~1.8 x 10 yUniTa isa prakAra, vihAra-janya kula hiMsA : = svayaMkRta hiMsA + vihita hiMsA + AmantraNa-janya hiMsA = 3.5 x 10'+(1.462 X 1014 + 1.8 x 101%) = 6.76 x 10" yUniTa yadyapi vihita hiMsA sAdhukRta nahIM hotI, para vaha gRhasthoM ke liye sAdhu hetu vihita hai| ataH ise sAdhumUlaka to mAnA hI jAnA caahiye| dhArmika kriyAoM/utsavoM ke liye anumodita hiMsA vibhinna prakAra ke vidhi-vidhAna evaM pratiSThAyeM dhArmikavRtti ko rasamaya banAne, saMrakSita rakhane, protsAhita karane tathA saMvardhana karane ke mahattvapUrNa upakrama haiN| prAcInakAla meM sAmAjika evaM rAjakIya utsava adhika manAye jAte the| inakA varNana aneka prAcIna granthoM meM milatA hai| inakA Ayojana samAja yA rAjatantra ke rAjA karate the| dhArmikatA kI jAgarUkatA ke liye samayAnusAra dhArmika vidhi-vidhAnoM kI paramparA bhI clii| pAzcAtya vidvAna to yaha mAnate haiM ki vibhinna utsava dharma-saMsthA ke pUrvavartI haiN| ina AyojanoM ne hI dharma-saMsthA ko vikasita kiyA hai evaM jIvita rakhA hai| prArambha meM, dhArmika vidhi-vidhAnoM meM yati, bhaTTAraka aura gRhasthoM kA hI yogadAna rahA hai, para aba vidhAnoM meM sAdhujana kA sAnnidhya evaM unake mAdhyama se mUrti pratiSThAoM meM sUryamaMtra kA aMkana eka anivArya-sI paramparA bana gaI hai| phalataH ina pratiSThAdi AyojanoM ke liye sAdhujanoM kA anumodana Avazyaka hotA hai / prAyaH sabhI dhArmika kriyAoM meM vividha rUpa meM aneka prakAra kI hiMsA hotI hai jisakA parikalana sarala nahIM hai| vizeSataH vidhAna, vedI-pratiSThA, gajaratha to inase achUte nahIM haiN| inameM sarvAdhika hiMsana-pIr3ana to gajarathoM meM hotA hai jahAM aneka kilomITara bhUmi kA samatalIkaraNa, dhArmika janoM ke sahabhAjana, sammilita hone vAle logoM kI yAtrAyeM aura unase sambandhita vyavasthAoM meM ananta nahIM, to asaMkhyAta ekendriya se lekara paMcendriya koTi taka ke jIvoM kA pIDana hotA hai| usakA kucha vivaraNa muni sarala sAgara jI ne diyA hai| yadi hama inase se kisI bhI prakriyA meM vibhinna koTi ke asaMkhyAta jIvoM kA pIDana mAne (vastutaH yaha saMkhyA ananta bhI ho

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(400) : naMdanavana sakatI hai), to kama se kama gRhastha loga hI prati vyakti 4.2 x 10127 yUniTa hiMsA karate haiN| yadi hama yaha mAneM ki ekendriya jIvoM kI tulanA meM uccatara jIvoM kA caitanya, maraDiyA ke anusAra, dugunA, tigunA, caugunA aura paMcagunA tathA manuSyoM ke liye nyUnatama dasa gunA yA uccatara guNita mAneM, aura yadi hama ekendriya jIvoM kI tulanA meM ina sabhI uccatara koTi ke jIvoM kA mAna saMkhyAta hI mAna leM, to inase sambandhita hiMsA kA mAna nimna hogA : (2+3+4+5+10) x 4.2 x 10127 = 9.66 x 10129 yUniTa isa taraha gRhasthoM dvArA arjita hiMsA kA mAna ___4.2 X 1017 + 9.66 x 10129 = 1.386 X 10129 yUniTa yaha pahale batAyA jA cukA hai ki anumodana kI prakriyA meM hiMsA kA mAna pAMcagunA hotA hai, phalataH isa prakriyA meM anumodita hiMsA kA mAna 6.930 x 10129 yUniTa hogaa| nivRtti-preraka kriyAyeM : svAdhyAya (dharmopadeza/carcAoM ko chor3akara), pratikramaNa evaM deva-vandanA Adi meM hiMsA sAdhuoM kI dinacaryA meM ina tInoM hI prakriyAoM kA mahattvapUrNa sthAna hai| ye kriyAyeM sAdhuoM kI 83 pratizata dinacaryA kA aMga haiN| sAmAnyataH ye nivRtti-preraka kriyAyeM haiN| svAdhyAya kI 44 ghar3iyoM meM se dharmopadeza aura sAmAjika, dhArmika evaM Ayojana-sambandhI carcAoM kI prAyaH 8 ghar3I (prAyaH 3/2 ghaMTe) chor3akara bAkI 36 ghar3I kA samaya svAdhyAya yA manana-ciMtana meM hI vyatIta honA caahiye| tulanAtmakataH yaha prAyaH 86 pratizata (yA 14 pratizata kama) hotA hai| vaise sAmAnyataH sAdhu apanI vyastatA ke kAraNa 4 ghar3I ke badale 8-10 ghar3I (lagabhaga 4-5 ghaMTe kI) nidrA lete haiM, phalataH unake svAdhyAya kA samaya 24-26 ghar3I aura anya kriyAoM kA samaya 10 ghar3I hotA hai| ina pravRttiyoM meM sAmAnya ekendriyoM kA hI pIDana hotA hai jisakA samAharaNa svAzvocchavAsAdi pravRttiyoM meM hI ho jAtA hai| ataH isameM atirikta hiMsana nahIM mAnanA caahiye| phira bhI, vacana-uccAraNa Adi viziSTa kriyAoM ke kAraNa kucha adhika hiMsana to mAnanA hI caahiye| ye nivRttimUlaka pravRttiyAM Atmazodhana evaM puNyasaMvardhana kI pratIka haiN| ___gRhastha evaM sAdhuoM kI pravRttiyoM meM hone vAlI hiMsA ko sAraNI 5 meM diyA gayA hai| isase spaSTa hai ki Aja ke sAdhuvarga kI pravRttiyoM meM gRhasthoM kI tulanA meM hiMsA ke arjana meM adhika antara nahIM hotaa| yaha mAtra 20 pratizata hI kama hotA hai| inakI ahiMsaka pravRttiyoM kA mUlyAMkana apekSita hai| isa hiMsAjana ko udAsIna karane ke liye jJAnIjanoM kA mArga darzana Avazyaka hai|

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hiMsA kA samudra : ahiMsA kI nAva : (401) sAraNI 5: gRhastha evaM sAdhu kI pravRttiyoM meM hiMsA kA Anubhavika mAna pravRttiyAM gRhastha-jagat meM hiMsana sAdhu-jagat meM hiMsana 1 AhAra 6.90 X 10deg 6.90 x 10deg 2 zvAsocchavAsAdi 1.35 x 1007 1.35 x 10227 3 zaucAdi kriyAyeM 1.0 x 1030 1.0 x 1029 3.62 x 101 3.62 x 101 saMbhogamUlaka kriyA 1.0 x 101 kRSi / AjIvikA 1.62 x 10" vihAramUlaka hiMsA 3.26 x 1014 3.50 x 104 AmaMtraNajanya hiMsA 6.76 x 106 8 anumodita hiMsA 6.93 x 10120 9 havana Adi meM hiMsA 1.0 x 1012-20 10 dharmopadeza zravaNa janya hiMsA 2.95 x 1013 11 dhArmika kriyAmUlaka hiMsA 1.36 x 10129 12 svAdhyAyAdijanya hiMsA 1.10 x 10227 13 ArambhajA hiMsA aparimita yoga : 30.84 x 10277 24.40 x 1027 sandarbha : 1. jaoNnasana, DablU, je.; hArmalaisa solsa, motIlAla banArasIdAsa, dillI, 1995 peja 45-83 2. svAmI samantrabhadra; ratnakaraMDazrAvakAcAra, sarala jaina graMthamAlA, jabalapura 1938 peja 49 3. AcArya, amRtacandra; puruSArthasiddhiyupAya, svAdhyAya maMdira TrasTa, sonagar3ha 1978 peja 42-77 4. paMDita, AzAdhara; sAgAradharmAmRta (TI.paM.devakInaMdana), zloka 4.5 5. varNI, jinendra; jainendra siddhAnta koza-4, bhAratIya jJAnapITha, dillI, 1988 peja 31 6. maraDiyA, ke.vI.; sAMiTiphika phAuMDezana Ava jainIjma, motIlAla banArasIdAsa, dillI 1996 peja 22 7. jaina, e.ke.; vyaktigata patrAcAra 8. AcArya, zivArya; bhagavatIArAdhanA-1, jaina saMskRti saMrakSaka saMgha, zolApura, 1978, peja 490 9. prazna vyAkaraNa, Agama prakAzana samiti vyAvara, 1983 peja 5-28 10. sudharmA svAmI, AcArAMga-1, vahI, 1980 peja 7 11. narendra prakAza; cintana-pravAha, di. jaina mahAsabhA, lakhanaU, 2001 peja-24 12. alekjeMDara, mArTina; svAilsa, laMdana, 1956 peja 15 13. lor3hA ke. ela.; madhukara kesarI abhi.graMtha, bIkAnera, 1970 peja 163.

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(402) : naMdanavana 14. jaina, ena.ela.; sAiMTiphika kaMTeMTsa ina prAkRta kenansa, pArzvanAtha vidyApITha, vArANasI, 1996 peja 289 15. Arya, zyAmaH: prajJApanA-1, A.pra.sa. vyAvara, 1983 peja 372-73 16. AcArya kundakunda; sUtraprAbhRta (TI.zrutasAgara), zAMtivIra saMsthAna, mahAvIra jI, 1967 peja 112 17 jaina, ena. ela.; puNya aura pApa kA sambandha (prakAzanAdhIna) 18. besTa, sI.eca.evaM Telara, ena.bI.; dI phijiyolojikala besisa Ava meDikala prekTisa, sAiMsa buka ejensI, kalakattA, 1967 peja 1236, 1306. 19. AcArya, baTTakera; mUlAcAra, bhAratIya jJAnapITha, dillI, 1984 20 ApTe, vhI. esa.; saMskRta-iMgliza-DikzenarI, motIlAla banArasIdAsa, dillI 2000, peja 597 21. varNI, jinendra, jainendra siddhAnta koza-2, bhAratIya jJAnapITha, 1944, peja 137. 22. viliyamsa, Ara. ; jaina yogA, motIlAla banArasIdAsa, dillI, 1998 peja-52 23. AcArya, bharatasAgara jI; vyaktigata carcA 24. guptA, DI.ke.; vyaktigata patrAcAra 25. (a) jaina e.ke. ; AsthA aura cintana meM, jJAnodaya vidyApITha, bhopAla, 1999 peja 11-16, 26. (ba) jaina, e. ke. jIvana kyA hai ? vidyA prakAzana maMdira, dillI 2002 peja 45-59 26. muni, mahendra kumAra, vizva prahelikA, javerI prakAzana, baMbaI, 1969 peja 236 27. jaina, jamanAlAla ;zramaNoM kI jvalaMta samasyA, tIrthakara, iMdaura, julAI 1995

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adhyAya karmavAda kA vaijJAnika pakSa vizvIya ghaTanAoM aura laukika jIvana ke svarUpa ke nirNaya meM karmavAda kA mahattvapUrNa sthAna hai| prArambha meM yaha vyakti - karmatA, vyaktyaMtara - karmatA, karma - sthAnAntara evaM samUha - karmatA ke rUpa meM mAnA gayA thA, para uttaravartI kAla meM yaha vyakti-vizeSita adhika ho gyaa| jaina vyakti - pradhAna karmavAda ko hI mAnate haiM jabaki Aja kA vijJAna vyaktyaMtara samUha evaM vizvIya anyonya-sambaddha karma - vyavasthA kA pakSadhara ho rahA hai / sthAnAMga meM bhI isake saMketa haiN| kyA karmavAda kI mukhya mAnyatAoM ko vaijJAnika rUpa meM abhivyakta kiyA jA sakatA hai ? buddha ke Arya-catuSTaya ke samAna karma kA bhI catuSka hai: 1. prakRti 2. kAraNa, 3. bandha aura 4. bandha-vyucchitti / prakRti zra - karma zabda 'kR' dhAtu se banA hai jisase vibhinna prakAra kI gatiyoM, parivartanoM, sthAnAntara tathA kriyAoM aura unake phala ( vipAka) kA bodha hotA hai / aneka darzana ise abhautika mAnate haiM, para jaina ise sUkSma, bhautika evaM UrjAmaya mAnate haiN| sAmAnya prANiyoM ke liye karma kA artha hai- unake bhautika rUpa, bhAvAtmaka rUpa, kSamatAyeM tathA AcaraNa aura vyavahAra Adi / mahAvIra ke samaya meM 180 kriyAvAdI mata the| dIkSita aura ohIrA karmavAda kA vikAsa AhAra / Asrava karma, kRSi karma evaM maithuna karma ke samAna bhautika kriyAoM se mAnate haiM jahAM kriyA aura kriyAphala kA sambandha spaSTa dRSTigocara hotA hai| yaha buddhivAda ke vikAsa ke samaya uttaravartI kAla meM AdhyAtmika ho gyaa| isake pAMca gahana AdhAra bane : 11 1. AtmavAda, 2. paralokavAda, 3. kriyAphalavAda yA kAryakAraNavAda 4. svakartRtva - bhoktRtvavAda 5. parivartana aura prakRtivAda karma kI kriyAvidhi inhIM AdhAroM para vyAkhyAyita kI jAtI rahI hai, parantu Ajakala vijJAna kI kucha zAkhAoM se ise samajhane meM kAphI saralatA A gaI hai| paM. dalasukha mAlavaNiyA to ise IzvaravAda ke virodha meM vikasita nirIzvaravAdI siddhAnta mAnate haiN| yaha manovaijJAnikataH saMtoSaprada hai aura

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(404) : naMdanavana naitikatA-saMvardhaka hai| bhAratIya mAnasa meM yaha siddhAnta itanA lokapriya ho gayA hai ki ise sabhI samasyAoM kA samAdhAna mAnA jAne lagA hai aura isakI vaijJAnika vivecanA kI AvazyakatA nahIM samajhI jaatii| yaha eka vizvAsa bana gayA hai, yahAM buddhi kama hI kAma karatI hai| jainoM ne ise bhautika svarUpa dekara ise vaijJAnika vicAra kI koTi meM lA diyA hai| karmavAda se sambandhita jainoM kI mukhya abhigRhItiyAM nimna haiM : 1. karma sUkSmatara bhautika kaNoM-UrjAoM se niSpanna skaMdha hotA hai jo do se adhika carama paramANuoM se banA hai| yaha adRzya, iMdriya-agrAhya evaM sUkSma hai| ye skaMdha karmavargaNA kahalAte haiN| ye catusparzI hote haiN| 2. vizva sarvataH kriyAoM, vicAroM, vANI, varNa Adi ke adRzya karma-paramANuoM/skaMdhoM se vyApta hai| 3. vizva meM vyApta sabhI paramANu karma nahIM khlaate| kevala ve hI kaNa karma kahalAte haiM jinameM jIva ke sAtha saMlagna hone kI kSamatA hotI hai| jIva ke sAtha ke inake saMlagna hone ke parimANa evaM tIvratA kriyAoM kI prakRti ke anupAta meM hotI hai jo cumbaka, rakta-tapta kanduka yA Ardravastra ke samAna karmoM ko AkRSTa karatI haiN| 4. karmoM kI prakRti kumAra dvArA diye gaye aneka upamAnoM se samajhI jA sakatI hai| karma rAjA hai, zatru hai, bijalI hai, parvata hai, kAjala hai, IMdhana hai, bIja hai, raja hai, mala hai, cakra hai, viSa hai, ber3I hai, aura apaziSTa hai| isake liye apariSkRta peTrola tathA koSAgAra Adi ke, kucha naye upamAna bhI diye jAte haiN| 5. jIva ke aneka bhautika aura AdhyAtmika guNa hote haiN| usameM dasa saMjJAyeM hotI haiM, jJAna, darzana, sukha, aura vIrya kI uccatama sImA hotI hai| karma-kaNa jIva kI ina kSamatAoM ko, unake upayoga ko pAMca prakAra se prabhAvita karate haiM : (a) ve ina guNoM ko sUrya ke AvaraNa aura mAdakatA-utpAdI dravya ke samAna Avarita karate haiN| (ba) ve ina guNoM ko vikRta karate haiN| (sa) ve adhyAtma-patha ke virodhaka hote haiN| (da) ve rAga-dveSa utpanna kara ber3I ke samAna hote haiN| (i) ve bhUta aura bhaviSya ko vartamAna se jor3ate haiN| 6. ye do prakAra ke hote haiM : (1) dravyakarma, (2) bhAva krm| ye eka-dUsare se kAryakAraNa ke cakra se saha-sambandhita haiM : dravyakarma - bhAvakarma ye eka anya rUpa meM bhI do prakAra ke hote haiM : (1) zubha yA puNya karma aura (2) azubha yA pApakarma athavA (1) sAmAnya karma aura (2) nokarma (karma-preraka)

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karmavAda kA vaijJAnika pakSa : (405) 7. yadyapi bhAva aura kriyAyeM ananta prakAra kI hotI haiM, para unake ATha pramukha varga haiM jo sabhI ko sujJAta haiN| inameM mohanIya karma sabase prabala hai| hamArI vibhinna kriyAoM aura bhAvoM kI prakRti evaM prabalatA unheM ina ATha vargoM meM parivartita karatI hai| ina karmoM kI vargaNAyeM paramANuoM kI vibhinna saMkhyAoM se nirmita hotI haiN| ina karmoM ke 148 upabheda hote haiN| 8. ina karmoM kA astitva jJAna, sukha, duHkha, pada Adi kI vibhinnatAoM se siddha hotA hai| 9. karmoM kI kaNamayatA (1) inameM rUpa, rasAdi hone, (2) zarIra aura bhAvoM ke utpanna hone aura (3) davAoM Adi se sukha-duHkha kI koTi meM hone vAle parivartanoM se siddha kI jA sakatI hai| 10. karmavAda kA siddhAnta ekendriya se lekara paMcendriya taka ke sabhI jIvoM para lAgU hotA hai| isakA artha yaha hai ki karmavAda kevala saMsArI yA mUrta jIvoM para hI lAgU hotA hai| para isake do pramukha apavAda haiM : 1. siddha jIva 2. nitya nigodI jiiv| Izvara aura bhaktivAda para bhI yaha lAgU nahIM hotaa| 11. rAga-dveSa evaM kaSAya Adi aneka kAraNoM se karma jIva ke sAtha anyonya-pravezI evaM eka-kSetrAvagAhI bandha karate haiN| yaha sajAtIya tathA raktatapta gole ke samAna mAnA jAtA hai| karma bandha kI eka cakrIya prakriyA hai jo kaSAya, dravyakarma, bhAvakarma ke mAdhyama se avirata calatI hai: (pUrvArjita) kaSAya - vartamAna bhAva karma - vartamAna dravya karma bhAvakarma (bhAvI) 12. bhagavatI meM karmoM ke bandha kA parimANa bhI batAyA gayA hai : karma- bandha kA parimANa = Asrava - nirjarA = Asrava (1/asaMkhya - 1/anaMta) isa samIkaraNa kI parIkSaNIyatA asaMkhya aura ananta ke mAnoM kI jaTilatA se sambhava nahIM dikhatI, phira bhI, yaha sUtra sahI hai| nirjarA sadaiva alpa hotI hai, ataH karma bandha hotA rahatA hai| jaba . Asrava - nirjarA taba karma bandha zUnya ho jAtA hai aura nirvANa prApta hotA hai| 13. pratyeka karma aura usake upabhedoM ke bandha kI nyUnatama aura adhikatama sthiti hotI hai| jaba usakA udaya yA vipAka hotA hai, taba yaha nirjarita hokara vAtAvaraNa meM vyApta karma-paramANuoM meM mila jAtA hai| yaha nirjarA tapa aura dhyAna Adi se drutatara ho jAtI hai|

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(406) : naMdanavana aba hama uparokta mAnyatAoM ke pariprekSya meM karmavAda ke vaijJAnika pakSoM para carcA kreNge| karmavAda kA vaijJAnika nirUpaNa: (1) vizva ke ghaTaka jaina dharma ke anusAra, vizva ke do rUpa haiM: (1) bhautika aura (2) AdhyAtmika / donoM meM hI jIva aura ajIva vizva ke pramukha ghaTaka haiM / jIva kI paribhASA vicAra - vikAsa ke sAtha badalI hai : - zarIrI jIva 1. cetana yA saMsArI jIva 2. cetana jIva AtmA + zarIra (karma) yA, karma cetana jIva - AtmA mUrta - amUrta vartamAna dhAraNA ke anusAra, hamArA vyaktitva yA jIvatva mUrtakarma aura amUrta AtmA ke saMyoga kA phala hai| amUrta AtmA ke viSaya meM vijJAna abhI mauna hai, para karma kI zAstrIya paribhASAoM kA vaha parIkSaNa kara sakatA hai| (2) karma kI paramANumayatA: karma- yUniTa kA vistAra : karma ke bhautika sUkSma kaNamaya svarUpa ke viSaya meM rAjavArtika meM batAyA gayA hai ki anantAnanta carama paramANu ( nizcaya paramANu) milakara karma-vargaNAoM kA nirmANa karate haiM aura karma kA rUpa anantAnanta karma - paramANuoM se milakara banI anantAnanta karma-vargaNAoM se banatA hai, arthAta 1 karma yUniTa = = =3 1=1 anantAnanta paramANu x anantAnanta vargaNA (ananta)' paramANu vargaNA zAstroM ke anusAra, vargaNAoM kI uttarottara sthUlatA ke AdhAra para a. taijasa zarIra vargaNA =. (ananta) paramANu = (ananta) paramANu ba. kArmaNa zarIra vargaNA phalataH kisI bhI karma-yUniTa meM ananta paramANu- samuccaya hote haiM, phira bhI ve adRzya hote haiN| isase unakI sUkSmatA kA anumAna lagAyA jA sakatA hai| yaha sUkSmatA unakI UrjAmayatA catusparzI svarUpa ko vyakta karatI hai| jitanI adhika sUkSmatA hogI, UrjA kSamatA bhI utanI hI adhika hogii| karma - yUniToM kI yaha sAija unheM graMthisrAva evaM jInoM se bhI paryApta sUkSmatara banAtI hai| karma yUniToM ke vistAra ke AdhAra para paramANuoM kI sUkSmatA kA bhI anumAna lagAyA jA sakatA hai| yadi ananta kI paribhASA utkRSTa asaMkhyAta + 1 mAna lI jAya, to - = = ananta (nyUnatama mAna) yA, karma-yUniTa 1 / (ananta) 1 = = utkRSTa asaMkhyAta + 1 ( 1 / utkRSTa asaMkhyAta + 1)4

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karmavAda kA vaijJAnika pakSa asaMkhyAta ke aneka bhedoM ke kAraNa uccatama yA madhyama mAnavAla utkRSTa asaMkhyAta grahaNa karate haiN| isakA mAna bhI prApta kiyA gayA hai, para yaha isa lekha kI sImA meM nahIM aataa| phira bhI, yaha spaSTa hai ki karma - yUniTa kI sUkSmatA kI dhAraNA to isameM pratiphalita hotI hI hai| : (407) 3. kArmika ghanatva kI dhAraNA yaha mAnA jAtA hai ki karma bhArI bhI hote haiM aura halke bhI hote haiN| bhArI karma pApAtmaka hote haiM aura halke karma puNyAtmaka hote haiN| kisI bhI padArtha kA halkApana yA bhArIpana usake viziSTa Ayatana meM vidyamAna dravyamAna yA mAtrA para nirbhara karatA hai, arthAt halkApana / bhArIpana = ghanatva, D = padArtha kI mAtrA / Ayatana halkepana aura bhArIpana kA artha ghanatva guNa kA dyotaka hai| jaba jIva pradezoM meM karma - yUniToM kI mAtrA adhika hotI hai taba ye bhArI kahalAte haiN| halke karma isake ulTe hote haiN| karmoM kA ghanatva, Dk bhAvAtmaka zuddhatA, Vp, punarjanma, Dy saMtoSa / asaMtoSa, S evaM sukha-duHkha, H ko nirdhArita karatA hai / yaha pAyA gayA hai ki sabhI acche guNa aura AcaraNa karmoM ke ghanatva ke vyutkrama anupAta meM hote haiM, arthAt 1/Dk = Vp_yA, Dy (gati), yA, S yA, H isakA artha karmoM kA ghanatva jitanA hI kama hogA, ve jitane hI halke hoMge, utane hI bhAva zuddha hoMge, gati acchI hogI, saMtoSa aura sukha bhI utanI hI mAtrA meM adhika hogaa| phalataH, karmavAda ke siddhAnta kA pratiphala usake ghanatva para nirbhara karatA hai 1 vastutaH hamAre sukha aura saMtoSa hamArI icchAoM yA AvazyakatAoM kI pUrti ke anupAta para nirbhara karate haiM kyoMki ve ananta hotI haiM : = S or H ( icchA / AvazyakatA pUrti) / (kula icchA / AvazyakatA) ( icchA / AvazyakatA pUrti) / ananta hameM isa anupAta ko bar3hAne ke liye acche karma karane cAhiye, saMyama pAlanA cAhiye aura icchAoM tathA AvazyakatAoM kA adhikatama alpIkaraNa karanA cAhiye / pro. maraDiyA ne karma ke Azrava dvAroM ke Anubhavika mAnoM ke AdhAra para yaha batAyA hai ki mithyAtva guNasthAna meM karma - ghanatva sarvAdhika 36 hotA hai jo kramazaH ghaTate ghaTate 14 veM guNasthAna meM prAyaH zUnya ho jAtA hai| 4. karmavAda aura kAryakAraNavAda : bIvara - phrezanara samIkaraNa karmavAda sAmAnyataH utparivartI kArya-kAraNavAda ke niyama kA pratIka hai| yaha bhautikataH yaMtravAdI yA niyativAdI nahIM hai| yaha tanAva sahane, pIr3A kI tIvratA kama karane aura suMdara bhaviSya ke nirmANa kI preraNA detA hai / yaha

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(408) : naMdanavana manovaijJAnika siddhAnta hai| vIvara aura phrezanara ne bhautika avasthAoM kA adhyayana kara pAyA ki vibhinna prakAra ke prerakoM, S (karmoM) kA bhautika prabhAva R eka gaNitIya samIkaraNa ke dvArA vyakta kiyA jA sakatA hai : S=K In R isakA artha yaha hai ki vibhinna kriyAyeM viziSTa prakAra ke Antarika yA bAhya prabhAva utpanna karatI haiN| isa samIkaraNa meM kucha saMzodhana bhI hue haiN| isa samIkaraNa ko karmavAda para anuprayukta kara karmabandha (preraka) aura usake prabhAva (udaya) kA mUlyAMkana kiyA jA sakatA hai| 5. karma aura jIva kA bandha yaha batAyA jA cukA hai ki karma kaNamaya hai aura saMsArI jIva bhI mUrta samuccaya haiN| phalataH, do mUrta dravyoM ke bIca bandha ho sakatA hai| karma amUrta AtmA se nahIM bNdhte| mUrta-mUrta dravyoM meM bandha ke liye kucha anubandha hote haiM : unameM virodhI Aveza hone caahiye| bhagavatI Adi graMthoM meM yaha batAyA gayA hai ki (1) moha evaM dveSa, azubha aura bhArI hote haiM, una para RNAtmaka Aveza hotA hai| (2) rAgabhAva zubha-azubha, halke-bhArI hote haiN| una para RNa yA dhana- koI bhI Aveza ho sakatA hai| (3) ananta sukha Adi zubha aura halke karma hote haiN| una para dhanAveza hotA hai| ye pravRttiyAM karmamaya hotI haiN| ataH karma bhI AviSTa hue| karmAviSTa saMsArI jIva to AviSTa hotA hI hai| phalataH, saMsArI jIva aura karmoM kA bandha sambhava hai : saMsArI jIva + karma - UrjA - nayA bandha : jIva - karma isa bandha ke liye Avazyaka UrjA saMsArI jIva meM svayaM hotI hai| isa bandha kI prakRti kyA hai, yaha kahanA kiMcit kaThina hai kyoMki yaha bhautika tapoM evaM dhyAna Adi ke prakrama se nirjarita ho jAtA hai| isaliye yaha bandha bhautika prakRti kA adhika pratIta hotA hai| hA~, isa bandha meM Antarika UrjA meM jo bhI parivartana hotA ho, zarIra-taMtra ke tApamAna meM koI parivartana nahIM hotaa| ataH yaha samatApIya bhautika kriyA hai| lekina yaha kriyA jIvita aura nirjIva taMtroM ke saMyoga se hI hotI hai, ataH vaijJAnika isakI parimANAtmakataH pUrNa vyAkhyA nahIM kara skte| phira bhI, karma bandha kA parimANa zAstroM meM diyA gayA hai| 6. karmoM ke prabalatAMka jaina zAstroM meM aneka sthaloM para parimANAtmaka vaijJAnikatA vyakta huI hai| ATha karmoM kI ApekSika prabalatA isakA pramANa hai| yaha batAyA gayA hai ki sabhI karmoM meM mohanIya karma prabalatama hai, usakA prabalatAMka 7 hai aura sabase durbala gotra karma hai jisakA prabalatAMka 1 hai| vedanIya karma kA prabalatAMka 10 hai jo apavAda hai| anya karmoM ke prabalatAMka 2 aura 3 ke bIca paravartI hote haiN| ye prabalatAMka prAyaH karmoM kI sthiti para nirbhara karate haiN|

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karmavAda kA vaijJAnika pakSa : (409) 7. karmoM kI sthiti jIva ke sAtha bandhe hue karmoM kI sthiti (udayakAla taka) tIna prakAra kI hotI hai jo kaSAya kI taratamatA para nirbhara karatI hai : uttama, madhyama, jghny| sAmAnyataH karmasthiti meM AbAdhAkAla bhI samAhita hotA hai| phalataH, karma sthiti = AbAdhAkalA + vedaka sthiti madhyama sthiti = [(utkRSTa-jaghanya) sthiti - 1 samaya] karmagraMtha aura anya graMthoM meM karmoM aura unake upabhedoM kI utkRSTa aura jaghanya sthiti dI gaI hai| 8. karma pradezoM kI saMkhyA yaha batAyA jA cukA hai ki karma-prAyogya karma paramANu vizva meM sarvatra vyApta haiN| jaba ve karma kA rUpa dhAraNa karate haiM (jIva ke sAtha saMyoga hone para), taba unakA eka yUniTa eka pradeza kahalAtA hai| sabhI karmoM ke pradezoM kI saMkhyA anantAnanta hai| inakA saMkhyAtmaka mAna siddha rAzi aura abhavya rAzi ke AdhAra para batAyA gayA hai : karma-pradeza saMkhyA = o x abhavyoM kI saMkhyA = 1/0x siddhoM kI saMkhyA __arthAt 0 x abhavyoM kI saMkhyA = 1/2 siddha kI saMkhyA yA, siddhoM kI saMkhyA = 0 abhavyoM kI saMkhyA isa samIkaraNa kI prAmANikatA vicAraNIya hai| phira bhI, yaha to spaSTa hai ki abhavyoM kI saMkhyA atyalpa ho gaI hai| 9. karmoM kA citrAtmaka vivecana ___ zAstrIya vivecana kI tulanA meM, maraDiyA ne apanI pustaka meM karma-prakriyA ko citrAtmaka rUpa meM prastuta kiyA hai| unake anusAra, karmabaddha saMsArI jIva eka cumbaka ke samAna hai jisake cAroM ora eka bala-kSetra hotA hai| hamArI vibhinna pravRttiyoM se vAtAvaraNa meM vyApta kArmana-paramANu isa kSetra meM AkRSTa hote haiM aura karma-bandha kI vartamAna dazA meM parivartana karate haiN| tapa Adi ke dvArA nirjarita hone para zuddha AtmA aura karma-kaNa pRthaka-pRthaka ho jAte haiN| isakA citraNa citra- 1 meM diyA gayA hai| 10. mahendra muni aura AcArya mahAprajJa ke vicAra uparokta vaijJAnika samIkaraNoM evaM vyAkhyAoM ke AdhAra para mahendra muni aura AcArya mahAprajJa ne kahA hai ki vaijJAnika anusaMdhAnoM se zAstrIya karmavAda ke aneka avyAkhyAta bindu evaM rahasya spaSTa hue haiN| vaijJAnika yaha

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(410) : naMdanavana batAte haiM ki hamAre AcaraNa evaM vyavahAroM ke mUla kAraNa karma ke atirikta anya kAraka bhI haiM : 1. zarIra taMtra meM hone vAlI rAsAyanika evaM jIva-rAsAyanika kriyAyeM 2. jIva- vaidyuta prakRti meM parivartana 3. graMthiyoM ke srAva evaM nAr3I taMtra 4. anuvAMzikatA ( jIna) aura mahattvAkAMkSAyeM 5. Antarika evaM bAhya pariveza Adi vaijJAnika, isIliye, hamAre vyavahAroM yA vartamAna kI vyAkhyA bhautika jIvana ke AdhAra para karate haiM jabaki karmavAda AdhyAtmika jIvana - pUrvajanma aura bhAvIjanma ke AdhAra para karatA hai / isa saMdarbha meM karmavAda se sambandhita zAstrIya evaM vaijJAnika mAnyatAoM kI tulanA upayogI hogI / bala rekhAyeM karma AtmA cuMbaka *** AtmA zuddha nirjarA mukta citra 1: karmoM kA citrAtmaka rUpa - kArmana karma bandha kI avasthA karma-pudgala

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11. karma kI prabhAvakatA vyakti - pradhAna karmavAda vibhinna pravRttiyoM se arjita karmoM evaM unake prabhAva ko nirUpita karatA hai jisase vyakti kA vyaktitva, caritra, AdateM, vikAsa, vyavahAra, manobhAva tathA bhAvI jIvana nirdhArita hotA hai| isakA kAraNa hamAre bhArI (pratikUla) aura halke ( anukUla ) yA puNya aura pApa karma tathA prArabdha karma haiN| DaoN. anila kumAra jaina ne karmoM ke uttama prabhAva ko nirUpita karane vAlA eka gaNitIya samIkaraNa banAyA hai: uttama prabhAva : (bhUta+vartamAna) anukUla karma > pratikUla karma (bhU. + va.) jaghanya prabhAva : (bhU. + va.) anukUla karma < (bhU. + va.) pratikUla karma jisake anusAra, yadi acche karma, pratikUla karmoM kI tulanA meM adhika haiM, to uttama prabhAva hogaa| isake viparIta sthiti meM jaghanya prabhAva hogA / kraM. 1. karmavAda kA vaijJAnika pakSa 12. karmoM ke kSayopazama yA dhArmikatA meM vRddhi vartamAna meM samAcAra patroM ke lekhoM, vidvAnoM aura dharmAcAryoM ke bhASaNoM meM vijJAna ke lAbhoM kA saMketa karate hue usase ho rahI hAniyoM kA vizeSa varNana hotA hai jisase aisA lagatA hai ki hameM vijJAna - pUrva ke yuga meM cale jAnA cAhiye / para yaha pralaya Ane taka to sambhava nahIM dikhtaa| isake viparyAsa meM, vijJAna se, hAni kI tulanA meM lAbha aneka hue haiN| karmavAda kA siddhAnta isase adhika prabhAvita huA hai / sAraNI 1 se spaSTa hai ki isa sadI meM AThoM kI karmoM ke kSayopazama meM vRddhi huI hai aura, phalataH, hamArI dhArmikatA meM vRddhi huI hai / vijJAna ke anveSaNoM se hama acche zAkAhArI aura ahiMsaka banane kI dizA meM Age bar3ha rahe haiN| aisA lagane lagA hai jaise hamAre pUrvaja hamArI tulanA meM utane dhArmika nahIM the (kama umra, camaDe, silka aura baraka Adi kA upayoga Adi) / sAraNI 1 : karmoM ke kSayopazama yA dhArmikatA meM vRddhi : samagra dhArmikatA meM vRddhi kSayopazama ke prabhAva karma jJAnAvaraNIya karma 2. 3. : (411) 4. jJAna ke kSitijoM kA vistAraNa, (kRSi, jIva-vijJAna, cikitsA, vizva-vijJAna, kozikAoM tathA prAkRtika utpAdoM kA saMzleSaNa, parA - iMdriyabodha, mana kA adhyayana, vicAra saMpreSaNa yoga evaM dhyAna ke prabhAvoM kI vyAkhyA, avadhijJAna, vAyuyAna evaM visphoTaka Adi ) sUkSma evaM ilekTrAna sUkSmavIkSaNa yaMtra dvArA iMdriyoM evaM AMtarika saMracanAoM ke kSetroM kA vistAraNa, dUravIkSaNa yaMtra, sUkSma-mApana yaMtra vedanIya karma bhoga bhUmi se samAna suvidhA - bhogoM meM vRddhi, zrama - vihIna jIvana kI darzanAvaraNIya karma saMbhAvanA, sAmAjika pravRttiyoM meM vRddhi, dIrghAyuSya, prAkRtika yA Akasmika vipadAoM ke samaya antarrASTrIya karuNA evaM sahAyatA ke kArya, cikitsA kSetra ke vikAsa ke kAraNa nIrogatA meM vRddhi mohanIya karma dharma kI samAja sApekSa paribhASA, vibhakta parivAra evaM parivAra - niyaMtraNa | dhArmika vidhi-vidhAnoM meM vRddhi, saMtoM kI saMkhyA meM vRddhi, manovikAroM evaM duSpravRttiyoM para vijaya ke prayoga

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(412) : naMdanavana 5. Ayu karma dIrghAyuSya, mAnava janasaMkhyA meM jyAmitIya vRddhi, adhastana koTi ke jIvoM kI mAnava gati 6. nAma karma durlabha manuSyagati kI janasaMkhyA meM vRddhi, zarIra ke vividha avayavoM kA pratiropaNa, hRdaya-dhamaniyoM kA upamArgaNa, manodaihika evaM deha-mAnasika vijJAna kA vikAsa, manuSyoM kI mAnasika evaM zArIrika kSamatAoM meM vRddhi, sAmAnya manovijJAna evaM parAmanovijJAna kA vikAsa 7. gotra karma anusUcita/parigaNita jAtiyoM kA rAjanItika utparivartana, sevA tathA zikSA Adi kSetra meM ArakSaNa, vyAvasAyika avasaroM kI vRddhi ke sAtha jIvana ke uccatara stara ke vividha avsr| 8. antarAya samAja evaM vyakti ke bhautika evaM mAnasika vikAsa meM Ane vAlI karma bAdhAoM kA pratyakSa yA parokSa rUpa se nirAkaraNa, rAjanIti yA dhArmika netAoM kI vividha prvRttiyaaN| 13. vibhinna karmoM kA vijJAna kI anya zAkhAoM se sambandha AThoM karmoM ke uddezya aura prabhAvoM kA adhyayana karane para hameM pratIta hotA hai ki karmavAda vijJAna kI aneka zAkhAoM se sambandhita hai : 1-2. jJAnAvaraNa aura darzanAvaraNa manovijJAna, taMtrikA vijJAna 3. vedanIya karma manovijJAna mohanIya karma manovijJAna antarAya karma manovijJAna Ayu karma zarIra-kriyA evaM svAsthya vijJAna nAma karma zarIra-racanA, zarIra-kriyA aura manovijJAna 8. gotrakarma samAjazAstra, manovijJAna aura arthazAstra isa sambandha ko tattvArthasUtra ke chaThe adhyAya meM varNita vibhinna karmoM ke Asrava-dvAroM ke mAdhyama se acchI taraha samajhA jA sakatA hai| inase yaha bhI patA calatA hai ki karma bhautika aura manovaijJAnika-donoM hI rUpoM meM pAye jAte haiN| inhIM Asava-dvAroM ke adhyayana se bIvara-phrezanara samIkaraNa ko karmavAda para lAgU kiyA jA sakatA hai| 14. karmavAda para vijJAna ke anveSaNoM kA prabhAva vijJAna ke aneka prakAra ke anveSapoM ke mAdhyama se karmavAda ko pracaNDa bhautika AdhAra milA hai| isa kAraNa aneka bhautika evaM vyavahAra sambandhI ghaTanAoM kI graMthi-srAva, mastiSka ke sakriya kendra, AnuvAMzika apUrNatAyeM evaM vikAsa, AhAra parivartana, auSadha evaM dhyAna Adi ke mAdhyama se vyAkhyA kI jA sakI hai, jaisA sAraNI 2 se prakaTa hai| pahale ina ghaTanAoM kI vyAkhyA karmavAdI manovijJAna se kI jAtI thii| vijJAna ke vikAsa ke pUrva ye ghaTanAyeM vaijJAnika kSetra se bAhara kI mAnI jAtI thiiN| aba naI khojoM se naI dRSTi milI haiM aura karmavAda ke siddhAnta ke ihalaukika prabhAvoM meM kAphI

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karmavAda kA vaijJAnika pakSa : (413) karma kamI AI hai| isa AdhAra para karmoM ke kSayopazama meM vRddhi huI hai| isase hama yaha bhI anumAna lagA sakate haiM ki vijJAna karmoM ke vinAza meM bhI (dhyAna Adi ke mAdhyama se) hamArA sahAyaka hogaa| sAraNI 2 : cetanA kI Avaraka kucha ghaTanAeM aura unake upacAra kraM. ghaTanA kAraNabhUta-karma nidAna upacAra 1. maMdabuddhitA jJAnAvaraNa karma kA AnuvAMzika, glUTaimika amla udaya parivezI, oNksIjana- upabhoga meM kamI, phenila pAyaruvika amla kI mAtrA 2. alpa-smRti jJAnAvaraNa karma kA nyUrAna-prerita brAhmI, zaMkhapuSpI kA udaya RNA meM sevana utparivartana 3. baunApana nAmakarma kA udaya thAyarAyaDa hArmona kI thAyaroksina kamI 4. mirgI vedanIya, antarAya mastiSka ke golaka gorDinola, aura jJAnAvaraNIya meM Akasmika vikSobha DAilenTIna, apasmAra vaTI 5. mAdakatA mohanIya, mastiSka taMtrikAyeM, jJAnAvaraNa, saMgati, pariveza, darzanAvaraNa karma anuvAMzikatA 6. kSaya, kaiMsara, asAtAvedanIya cintA, khAnapAna kI vibhinna auSadhiyAM, hRdaya, madhumeha karma/antarAya AdateM, atizrama zalya kriyA, Adi roga karma Adi vidyuta pravAha, hRdaya pratiropaNa Adi 7. hiMsaka vRtti, mohanIya karma eDrInala hArmona meM samucita AhAra dvArA krodha Adi nyUnAdhikatA, srAva niyaMtraNa, dhyAna, noraeDrenalIna, seroTonina DopAmIna Adi 8. bhraSTAcAra puNya/pApa karma sAmAjika/ prArambha se naitika rAjanItika pariveza zikSA, aparAdha para daMDa nizcita denA 9. lambe puNya karma/nAma AnuvAMzika, dhyAna Adi dvArA upavAsa/ karma upadeza-preraNA, adhikAdhika AMtarika samAdhi kI Adarza udAharaNa UrjA saMcaya pravRtti 10. varNa-vyavasthA gotra karmodaya sAmAjika/dhArmika unnati ke lie saMtoM kI vyavasthA, samucita suvidhAeM svArtha sAdhana parigraha tyAgavRtti enTAbyUja Adi

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(414) : naMdanavana 15. karma aura puNya-pApa kA sambandha karma-siddhAnta ke AdhAra para puNya aura pApa ke bIca eka parimANAtmaka sambandha sthApita karane kI bAta socI jA sakatI hai| hameM jJAta hai ki pApa (yA hiMsA), puNya (sukha) kA viloma hotA hai aura kArmika ghanatva bhI puNya kA viloma hotA hai| phalataH, yaha pApa kA samAnupAtI hogA, arthAt karma-ghanatva (karma) pApa 8 hiMsA aura, puNya c 1/pApa yA, puNya = - pApa puNya + pApa = 0 cUMki siddha avasthA meM pApa = 0, phalataH puNya bhI 0 hogaa| isa AdhAra para, puNya kI ikAiyoM kA mAna pApa kI ikAiyoM ke samakakSa para RNAtmaka hogaa| yadyapi zAstroM meM dhArmika kAryoM meM hone vAle hiMsAtmaka pApa ko 'sAvadyalezo bahupuNya rAziH' kahakara puNyArjaka kahA gayA hai, para vahAM na to 'leza' aura 'bahu' zabda kI parimANAtmakatA batAI gaI hai aura na hI unakA sambandha ! para isa sambandha ko parokSataH bhI anumAnita kiyA jA sake, to bhI isa prakaraNa kiMcit vaijJAnikatA bhI A sakatI hai| - isake anusAra, puNya-prakRtiyAM 42 haiM aura pApa prakRtiyAM 82 haiN| sAmAnya gaNita meM yaha kahA jA sakatA hai ki eka puNya prakRti do pApa . prakRtiyoM ko udAsIna karane meM sakSama haiN| karma-siddhAnta kI eka anya dhAraNA ke anusAra, puNya halkA hotA hai aura pApa yA hiMsA bhArI hotI hai| sAtha hI, karma, pApa aura puNya-sabhI sUkSma kaNikAmaya haiM arthAt bhautika haiN| inheM Adhunika bhautika kaNoM ke laghutama aura alpatama dIrgha rUpoM meM vyakta karanA to kaThina hI hai, phira bhI jainoM ke anusAra, carama paramANu kA vistAra aura ghanatva alpatama hotA hai| ise hama eka (jaise hAiDrohana) mAna leM, to bhArI kaNa kA bhAra yA vistAra aisA honA cAhiye jisase nIce kI ora patita hone kI nyUnatama kSamatA ho| yadi vAlTara mUra ke anusAra, carama paramANu kA vistAra 10-13 semI. aura dravyamAna 10-24 grA. bhI mAneM, taba bhI usake ghanatva ke mAna ko ikAI hI lenA hogaa| isakA kAraNa yaha hai ki zAstrAnusAra hiMsaka nIce naraka meM jAtA hai aura ahiMsaka Upara svarga yA mokSa taka jAtA hai| isa dRSTi se hama laghutama Thosa paramANu lIthiyama ke samakakSa mAna leM jisakA bhAra hAiDrojana kI tulanA meM sAta (yA sAtagunA bhArI) hotA hai| isa AdhAra para puNya aura pApa kA anupAta 1: 7 bhI sambhAvita hai arthAt eka puNya prakRti sAta pApa prakRtiyoM ko udAsIna karane meM sakSama hai| yaha saMketa uparokta karmaprakRti para AdhArita

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karmavAda kA vaijJAnika pakSa : (415) niSkarSa ke viparyAsa meM jAtA hai| phalataH, puNya aura pApa kA sambandha nimna do rUpoM meM vyakta kiyA jA sakatA hai : 1 puNya = 2 pApa (karma siddhAnta) 1 puNya = 7 pApa (ghanatva ke AdhAra para) ina sambandhoM kI yathArthatA kA mUlyAMkana karanA kaThina hai, phira bhI, hama ausatana yaha mAna leM ki 1 puNya karma = (7 + 2) / 2 pApa karma = 5 pApa karma phalataH yaha mAnA jA sakatA hai ki eka puNyamaya kArya prAyaH pAMca pApamaya kAryoM ko udAsIna kara sakatA hai| nizcita rUpa se, pAMca kI saMkhyA 'eka' kI saMkhyA kI tulanA meM 'bahu' to mAnI hI jA sakatI hai| yadi isa sambandha meM anya koI zAstrIya AdhAra yA dhAraNA upalabdha ho, to jJAnIjana lekhaka ko sUcita kreN| __yahAM yaha bhI vicAra kiyA jA sakatA hai ki gRhasthoM ke (yA sAdhuoM ke) chaha dainika Avazyaka kartavya (deva pUjA; Adhe ghaMTe; guru vandana; cauthAI ghaMTe; svAdhyAya; AdhA ghaNTA, pratikramaNa; lagabhaga Der3ha ghaMTe; AratI Adi; cauthAI ghaMTe) prAyaH tIna ghaMTe pratidina ke hisAba se kiye jAte haiN| ye dhArmika yA puNyamaya yA ahiMsaka vRttiyAM haiN| inake viparyAsa meM, sAmAnya pravRttiyAM caubIsa ghaMTe calatI rahatI haiN| isa prakAra, puNya pravRttiyoM ke tIna ghaMTe sAmAnya pravRttiyoM ke 24 ghaMTe kI hiMsAvRtti ko udAsIna karate hoNge| isa prakAra puNya aura pApa kA sambandha 3 : 24 yA, 1 : 8 bhI mAnA jA sakatA hai| cUMki sabhI loga tIna ghaMTe kI dhArmika pravRttiyAM nahIM karate, isaliye unakI sAmAnya pravRttiyoM kI hiMsA kI mAtrA nirantara vardhamAna hotI rahatI hai| yaha bhI eka vicAraNIya viSaya hai| isa prakAra, puNya aura pApa kA sambandha 1 : 2, 1 : 5 yA 1 : 8 AtA hai| isakA sUkSma samIkSaNa jJAnIjanagamya hai| 16. pazcimI vicAraka aura karmavAda ___ aneka pazcimI karmavAdI ko palAyanavAdI evaM nirAzAvAdI mAnate haiN| lekina zubha karmoM, zubha gati evaM samRddhi kI dhAraNA ise sadaiva AzAvAdI, pragatizIla tathA utparivartanazIla banAye rakhatI hai| yaha kisI rAjanItika taMtra se bhI prabhAvita nahIM hotii| yaha vyakti evaM samAja ko Antarika rUpa se aura bhautika rUpa se acchA samAjavAdI aura sAmyavAdI banAtI hai| mahAprajJa ke anusAra, jIvavijJAna, manovijJAna, svAsthya vijJAna Adi ke anusaMdhAnoM se bhI isakI mahattA para prabhAva nahIM par3atA, kyoMki ye bAhya ghaTakoM ko hI prabhAvita karate haiM jabaki karmavAda kA kSetra AMtarika zodhana bhI hai| manuSya kI bhautika evaM mAnasika pravRttiyAM karmavAda se parizuddha hotI haiN| lekina naye yuga meM yaha

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(416) : naMdanavana spaSTa hai ki vaijJAnika anveSaNoM ke kAraNa karmavAda kI vaisI mahattA meM kamI AI hai jo zAstrIya yuga meM rahI hai, kyoMki hamAre nirmANa evaM vikAsa meM isa adhyAya ke khaMDa 10 meM prastuta aneka atirikta kAraka samAhita ho gaye haiN| 17. bIsavIM sadI meM karmavAda ke liye kucha prazna / bIsavIM sadI ko vaijJAnika pragati kI sadI mAnA jAtA hai| isake aMtargata, bhautika vijJAna kI to pragati huI hI hai, jIva-vijJAna ke kSetra meM bhI kAphI pragati huI hai : 1. DArvina kA vikAsavAda, 2. liMga-parivartana, 3. TesTa-TyUba bebI aura 4. aba kloniMga kI prakriyA, 5. aura phalataH puruSa ke garbhadhAraNa kI kSamatA kI sambhAvanA tathA 6. anuvAMzikI praudyogikii| jaina dharma ke anusAra, cetanA kA vikAsa ekendriya se lekara paMcendriya taka kramika evaM pUrvabaddha karma para AdhArita hotA hai| eka ora jahAM vikAsavAda bhautika jIva (karma-AtmA) ke kramika vikAsa ko aneka AdhAroM para mAnyatA detA hai, vahIM vaha karma kI utparivartanIyatA para mauna rakhatA hai| thiyosophI kI vicAradhArA bhI manuSya ko vikAsa kA carama bindu mAnatI hai, para vaha bhI use nimnatara koTi meM punaH parivartanIya nahIM maantii| phalataH vikAsavAda jIvana ke utparivartanIyatA kI dRSTi se jaina dharma kI tulanA meM kucha kamajora lagatA hai| sambhavataH DArvina adhyAtmavAdI na rahA ho| anya pAMca prakaraNa bhautika dRSTi se nAma karma yA anya karmoM ke saMkramaNa se sambandhita haiM jise jainoM ne karma kI eka avasthA mAnA hI hai| para TesTa-TyUba bebI evaM kloniMga ke janma ko kyA kaheMge ? yaha prazna hai| TesTa-TyUba bebI ko hama pracchanna yA parokSa garbha janma mAna bhI leM, to bhI kloniMga ko janma kI prakriyA ko kyA kaheMge ? jalaja ne ise saMmUrchana janma mAnA hai jabaki e. ke. jaina ise garbha janma mAnakara garbha janma kI paribhASA ko kiMcit parivartita karane ke pakSa meM haiN| ye prazna vicAraNIya haiN|

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avagrahehAvAyadhAraNA sAmAnya janatA meM dhArmikavRtti ko jagAye rakhane ke liye aneka purAtana AcAryoM ne samaya-samaya para upayogI granthoM kI racanA kI hai| inakA mukhya viSaya 'samyak - darzana - jJAna - cAritrANi mokSamArgaH' hI hotA hai| vastutaH mokSa aura mArga sAdhujana sulabha hotA hai, sAmAnya jana ke liye to gRhastha mArga hI pramukha hai| jina gRhasthoM ke jJAnAvaraNIya, darzanAvaraNIya aura anya karmoM kA jitanA alpa bandha yA udaya hotA hai, ve utanA hI mokSamArga kI ora pravRtta hote haiN| yadyapi 'nirvANakAMDa' meM muktoM kI aparameya saMkhyAyeM nirUpita kI gaI haiM, phira bhI pichale paccIsa sau varSoM meM kitane mokSAgAmI hue haiM, isakA koI vivaraNa upalabdha nahIM hai| phira bhI, mukti meM eka manAvaijJAnika AkarSaNa hai, zubhatva kI ora bar3hane kI preraNA hai| yaha mArga nisargaja bhI batAyA gayA hai aura adhigamaja bhii| nisargaja mArga bhI virala hI dRSTigocara huA hai| isaliye isake adhigama ke viSaya meM zAstroM meM paryApta varNana AyA hai| isake eka laghu aMza para hI yahAM vicAra kiyA jA rahA hai| adhyAya 12 adhigama ke liye viSaya-vastu ke rUpa meM sAta tattva aura nava padArthoM kA nirUpaNa kiyA gayA hai| inakA adhigama pramANa aura nayoM se kiyA jAtA hai| inakA vivaraNa anuyogadvAra meM vizeSa rUpa se diyA jAtA hai| padArthoM kA adhyayana sAmAnya yA vizeSa apekSAoM se chaha yA ATha anuyogadvAroM ke rUpa meM kiyA jAtA hai / yaha adhyayana hI jJAna kahalAtA hai| yaha jJAna sAmAnya jana ko indriya, mana aura padArtha kI sahAyatA se hotA hai| yogi jana athavA mahAtmAoM ko yaha jJAna atmAnubhUti ke mAdhyama se prApta ho sakatA hai| jahAM unheM bAhya sAdhanoM kI AvazyakatA nahIM pdd'tii| saMsArI jIva hI kramika vikAsa karate huai yogI hotA hai, phalataH usakA jJAna vikAsa bhI bAhya-sAdhanA - pramukha vidhi se Age cala kara antarmukhI ho jAtA hai, aisA mAnanA cAhiye / sAmAnyajana kI jJAna-prApti ke laukika sAdhanoM ke rUpa meM indriyAM aura mana sujJAta haiN| inakI sahAyatA se prApta jJAna ko matijJAna kahate haiN| isa prakAra, sAmAnya jana mati aura zruta-do jJAnoM se hI Age

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(418) : naMdanavana bar3hatA hai| zrutajJAna svayaM yA dUsaroM ke, matijJAna svayaM kA apanA prayoga aura darzanajanya jJAna hai| eka vaijJAnika bhI inhIM do jJAnoM se vaijJAnika prakriyA kA prArambha, vikAsa aura punarnirmANa karatA hai| zrutasAgara sUri ne batAyA hai ki yaha jJAnamArga hI hamAre liye sarala, paricita aura anubhavagamya hai| matijJAna ke nAma ___maiM sarvaprathama apane dvArA prApta jJAna-matijJAna kI bAta kruuN| umAsvAmI ne isake aneka nAma batAye haiM- smRti, saMjJA, cintA aura abhinibodha aadi| Agama granthoM meM mati ke badale abhinibodha kA hI nAma AtA hai, kundakunda ne sarvaprathama matijJAna ke nAma se isakA nirUpaNa kiyaa| umAsvAmI ke anusAra isake aMtargata aneka manopradhAna yA buddhipradhAna pravRttiyAM bhI mati meM hI samAhita hotI haiN| yaha vartamAna ko grahaNa karatA hai| isa AdhAra para smRti Adi ko matijJAna nahIM mAnA jAnA cAhiye thaa| kyoMki inameM atIta kA bhI sambandha rahatA hai| akalaMka ne inheM manomati mAna kara sAmAnya matijJAna ke rUpa meM hI batAyA hai| vastutaH isa AdhAra para smRti, saMjJA (pratyabhijJAna), cintA (tarka, kAryakAraNa-bhAva), aura abhinibodha (anumAna vyApti-jJAna) ko jina dArzanikoM ne pRthak pramANa mAnA hai, usakA nirasana kara jainoM ne ina sabhI ko matijJAna meM samAhita kara liyaa| bhaTTAcArya ne cintA aura abhinibodha ko vartamAna Agamana aura nigamana tarkazAstra ke samarUpa batAkara pAzcAtya tarkazAstra kI maulikatA para praznacihna lagAyA hai| umAsvAmI ne matijJAna ke anarthAntaroM ke digdarzaka sUtra kI TIkAoM meM anarthantaratva (paryAyavAcI) pada para aneka prakAra ke praznottara kiye haiN| ve isI sUtra meM varNita 'iti' zabda ko ityAdi vAcaka mAnate haiM, aura matijJAna ke kucha anya paryAyavAcI bhI batAye haiM- inameM pratibhA, medhA, prajJA samAhita haiN| ina sabhI paryAyavAciyoM ke vizeSa lakSaNa pUjyapAda ne to nahIM diye haiN| akalaMka aura zrutasAgara ne diye haiN| inake anusAra, matijJAna ke ina vibhinna nAmarUpoM se usakI vyApakatA tathA kSetrIya vividhatA kA spaSTa AbhAsa hotA hai kyoMki pratyeka nAma eka viziSTa artha aura vRtti ko prakaTa karatA hai| matijJAna kI prApti ke caraNa sAmAnyajana ko matijJAna kaise upalabdha hotA hai ? isa viSaya para dhyAna jAte hI dUsarI sadI ke umAsvAmIkRta 'tattvArthasUtra' kA 'avagrahehAvAyadhAraNAH' (1,15) sUtra smaraNa ho AtA hai| yadyapi Agama granthoM me bhI inakA ullekha pAyA jAtA hai, (isase isakI paryApta prAcInatA siddha hotI hai, para sAdhAraNajana ke liye to' tattvArthasUtra' hI Agama rahA hai| sacamuca meM, saiddhAntika AdhAra para yaha sUtra evaM isakI mAnyatA sarvAdhika vaijJAnika hai| isa mAnyatA meM jJAna prApti ke ve hI caraNa batAye gaye haiM jo Aja ke

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avagrahehAvAyadhAraNA : (419) vaijJAnika caudahavIM sadI meM hamAre apane prayoga aura anubhava se batA ske| kAza, inheM hamAre Agama aura tattvArthasUtra mile hote ? isa sUtra ke anusAra, matijJAna prApti ke pAMca caraNa hote haiM- prathama iMdriya, aura padArthoM ke pratyakSa yA parokSa samparka se nirAkAra darzana, phira sAkAra sAmAnya jJAnAtmaka avagraha, phira kiMcit mana kA upayoga kara vicAra parIkSaNa karane se vastu vizeSa kA anumAna - IhA, indriya sambaddha vastu vizeSa kA upalabdha tathyoM aura vicAroM ke AdhAra para nirNaya - avAya yA apAya, liye dhyAna smaraNa meM rakhanA dhAraNA ye inhIM caraNoM ko vaijJAnika jagat apanI nimna prakAra se vyakta karatA hai : darzana aura avagraha - aura taba use bhAvI upayoga ke kramika caraNa haiM, pUrvottaravartI haiN| svayaM kI pAribhASika zabdAvalI meM 1. prayoga aura nirIkSaNa vargIkaraNa 2. IhA 3, pariNAma niSkarSa, upapatti, 4, niyama / siddhAnta dhAraNA avAya inameM se prathama caraNa ko chor3a anya caraNoM meM mana aura buddhi kI pramukhatA bar3hatI jAtI hai| tulanAtmaka dRSTi se aisA pratIta hotA hai ki hamAre yahAM 'dhAraNA' zabda kA artha kucha sImita arthoM meM kiyA gayA hai| vastutaH yaha zabda anekArthaka hai aura ise uparokta cAra caraNoM se prApta indriya aura mana ke upayoga se niSkarSita evaM zruta ke AdhAra ke rUpa meM mAnanA caahiai| yahI paribhASA ise niyama yA siddhAnta ke samakakSa lA detI hai / isa prakAra jJAnaprApti kI vartamAna catuzcaraNI vaijJAnika paddhati avagrahehAvAyadhAraNAH kA navIna saMskaraNa hI hai / isa para AdhArita dharma yA darzana ko vaijJAnikatA prApta ho, isameM Azcarya nahIM karanA cAhiye / 1-2 bahu aura eka bahuvidha aura ekavidha 3-4 matijJAna ke bheda aura sImAyeM zAstroM meM avagraha Adi ko bheda ke rUpa meM mAnA gayA hai| isameM avagraha kA vizeSa varNana hai kyoMki yaha hamAre jJAna kA prathama aura mUlabhUta caraNa hai| yaha zruta - niHsRta aura azruta-aniHsRta ke rUpa meM do prakAra se utpanna ho sakatA hai| yaha vyakta rUpa se hotA hai aura avyakta avagraha cakSu aura mana ko chor3a kara zeSa cAra indriyoM ke kAraNa hI hotA hai| avyakta avagraha darzana kI samatulyatA prApta kara sakatA hai, aisA bhI kahA gayA hai| avagraha ke viparyAsa meM IhAdika caraNa vyakta rUpa meM hI hote haiN| matijJAna se padArthoM kI jina vizeSatAoM kA adhyayana kiyA jAtA hai, unakI saMkhyA 12 batAI gaI hai: - saMkhyA tathA parimANa (bhAra) dyotaka padArthoM ke vividha jAtIya rUpoM kI saMkhyA tathA parimANa

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(420) : 5-6 7-8 naMdanavana kSipra aura akSipra aniHsRta aura niHsRta 9-10 11-12 abhipreta yA kathita padArtha bodhaka padArtha kI eka rUpatA va parivartanIyatA kA dyotaka ina vizeSatAoM ko dekhane se patA calatA hai ki matijJAna se padArtha ke kevala sthUla guNoM kA hI jJAna hotA hai, Antarika saMghaTana yA anya naimittika guNoM kA nhiiN| isase hameM prAcIna matijJAna kI sImA kA bhI jJAna hotA hai| yahI nahIM, uparokta bAraha vizeSatAoM meM aneka meM punarukti pratIta hotI hai, jinakA saMtoSajanaka samAdhAna zAstrIya bhASA se nahIM miltaa| phira bhI, matijJAna ke 12 x 4x6 (5 indriya + 1 mana) = 288 aura vyaMjanAvagraha ke 12x4 (cAra iMdriya) = 48 = 336 bheda zAstroM meM pAye gaye haiN| isase sImita matijJAna kI paryApta asImatA kA patA calatA hai| isakI tulanA meM, yaha kahA jA sakatA hai ki sUkSmatara nirIkSaNa kSamatA ke isa upakaraNa pradhAna yuga meM matijJAna kI sImA meM kAphI vRddhi ho cukI hai| aba isase bahiraMga ke avagrahAdika ke sAtha aMtagrahAdika bhI sambhava ho gaye haiN| matijJAna ke kSetra meM pichale do sau varSoM ke vikAsa ne hamAre padArtha viSayaka zAstrIya vivaraNoM ko kAphI pIche kara diyA hai| anukta aura ukta dhruva aura adhruva vega zIla aura manda padArthoM kA bodhaka aprakaTa yA ISat prakaTa aura prakaTa padArtha bodhaka jJAna ke kSitijoM evaM sImAoM kA vikAsa yaha batAyA jA cukA hai ki sAmAnyajana kI jJAna-prApti do prakAra ke jJAnoM se hotI hai- matijJAna aura zrutajJAna / zrutajJAna kI paribhASA zAstroM meM aneka prakAra se kI gaI hai| kucha loga zravaNendriya pradhAnatA ke AdhAra para zruta ko matijJAna mAnanA cAhate haiM, para yaha sahI nahIM hai| akalaMka ne sAhacarya, ekatrAvasthAna, ekanimittatA, viSaya sAdhAraNatA tathA karaNa kArya sadRzatA ke AdhAra para mati zruta kI ekatA kA khaMDana karate hue batAyA hai ki zrutajJAna manopradhAna hai, indriyapradhAna nhiiN| vaha trikAlavartI tathA apUrva viSayoM kA bhI jJAna karAtA hai| usameM buddhiprayoga ke kAraNa padArthoM kI vizeSatAoM, samAnatAoM evaM viSamatAoM ke apUrva jJAna kI bhI kSamatA hai / yaha sahI hai ki zrutajJAna kA AdhAra matijJAna hI hai, lekina yaha dekhA gayA hai ki zrutajJAna bhI matijJAna kI sImAyeM bar3hAne meM sahAyaka hotA hai| zAstrI ne zrutajJAna se bhI zrutajJAna kI bhI aupacArika utpatti mAnI hai| isIliye jo sunA jAya, jisa sAdhana se sunA jAya yA zravaNa kiyA jAya mAtra ko pUjyapAda aura zrutasAgara ne zruta kahA hai| akalaMka ne isa paribhASA meM eka pada aura rakhA - zrUyate smeti, jo sunA gayA ho, vaha bhI zruta hai /

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avagrahehAvAyadhAraNA : (421) yaha jJAna do prakAra kA hotA hai - akSarAtmaka aura ankssraatmk| sAdhAraNataH zruta ko akSarAtmaka evaM bhASA rUpa mAnA jAtA hai| prArambha meM yaha kaNThagata hI vikasita huA para samaya-samaya para likhita aura mudrita rUpa me prakaTa hotA rahA hai| vastutaH Aja kI bhASA meM akSarAtmaka zruta vibhinna prakAra ke matijJAnoM se utpanna dhAraNAoM kA rikArDa hai jisase mAnava ke jJAna ke kSitijoM ke vikAsa meM sahAyatA mile| vartamAna vijJAna meM jJAnArjana ke sAtha usake saMprasAraNa kA bhI lakSya rahatA hai| vijJAna kI mAnyatA hai ki jJAna kA vikAsa pUrvajJAta jJAna ke AdhAra para hI ho sakatA hai| isaliye mati se prApta jJAna ko zruta ke rUpa meM nibaddha kiyA jAtA hai| vijJAna kA yaha saMprasAraNa caraNa hI akSarAtmaka zruta mAnanA caahiye| isakI prAmANikatA isake kartAoM para nirbhara karatI hai : usakI nirIkSaNa-parIkSaNa paddhati se prApta niSkarSoM kI yathArthatA para nirbhara karatI hai| akalaMka ne zruta kI pramANikatA ke liye avisaMvAdakatA tathA avaMcakatA ke guNa mAne haiN| isa AdhAra para unhoMne 'Apta' kI bar3I hI vyApaka paribhASA dI hai aura AcAryoM ke racita granthoM aura unake arthabodhoM ko bhI prAmANikatA kI koTi meM lA diyA hai| yahI nahIM, 'yo yatra avisaMvAdakaH sa tatra aaptH| tataH pro'naaptH| tattvapratipAdanamavisaMvAdaH, tadarthajJAnAt' ke anusAra vartamAna vaijJAnikoM dvArA likhita zrutoM ko bhI prAmANikatA prApta hotI hai| phalataH navIna zruta meM naye avApta jJAnakSitijoM kA samAharaNa kiyA jAnA caahiye| yaha Aja ke yuga kI eka anivArya AvazyakatA hai| vartamAna prAcIna zruta kI prAmANikatA para akalaMka ke mata kA vizeSa prabhAva nahIM pdd'taa| unake praNetAoM ne paramparA prApta jJAna ko smaraNa, manana aura nididhyAsana ke AdhAra para likhA hai| yahI nahIM, unhoMne vibhinna yugoM meM utpanna saiddhAntika evaM tArkika samasyAoM ke liye parivardhita evaM yogazIla vyAkhyAyeM dI haiM jo unake manana aura anubhUti ke pariNAma haiN| inase aneka bhrAntiyAM bhI dUra huI haiN| vizeSAvazyakabhASya aura laghIyastraya meM indriya jJAna ko laukika pratyakSa ke rUpa meM svIkRti, vIrasena dvArA sparzanAdi indriyoM kI prApyakAritA-aprApyakAritA kI mAnyatA, aSTamUla guNoM ke do prakAra, pramANa ke lakSaNa kA kramika vikAsa, kAla kI dravyatA Adi tathya vastutattva nirNaya meM jainAcAryoM dvArA parIkSaNa aura cintana kI pravRtti kI pradhAnatA ke pratIka haiN| isIliye AcArya samantrabhadra ko 'parIkSA pradhAnI' kahA jAtA hai| isa prakriyA meM indriya aura buddhi kA kramazaH adhikAdhika upayoga kiyA jAtA hai isa prakAra hamAre vidyamAna zruta parIkSaNa pradhAna haiM, vaijJAnika haiN| vaijJAnika jJAnaprApti kI prakriyA kI eka aura vizeSatA hotI hai| yadyapi yaha pUrvajJAta jJAna yA zruta se vikasita hotI hai, para yaha pUrvajJAta jJAna kI vaidhatA kA parIkSaNa bhI karatI hai| usakI vaidhatA kA punarmUlyAMkana karatI hai|

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(422) : naMdanavana sAmAnyataH vaijJAnika jJAna kA prAmANya parataH hI adhika samIcIna mAnA jAtA hai| hamAre zAstroM meM jJAna kI utpatti aura jJapti kI dazAoM ke prAmANya ke svataHparataH ke sambandha meM paryApta carcA pAI jAtI hai| hirozimA vizvavidyAlaya ke prophesara e. yUno isa viSaya para vizeSa anusaMdhAna kara rahe haiN| yaha spaSTa hai ki sarvajJa aura svAnubhUti ke jJAna ko chor3a kara jJAna kA prAmANya parataH hI mAnA jAtA hai| isa prakAra hamArA zrutanibaddha jJAna vartamAna sadI kI vizleSaNAtmaka dhArA ke nikaSa para kasA jA sakatA hai| yaha prasannatA kI bAta hai ki jaina darzana kI aneka purAtana mAnyatAyeM, vizeSataH padArtha kI paribhASA, paramANuvAda kI mAnyatAyeM, UrjA aura dravya kI ekarUpatA Adi - isa nikaSa para kase jAne para paryApta mAtrA meM kharI utarI haiN| yahI kAraNa hai ki Aja aneka vidvAna jaina darzana ke tulanAtmaka adhyayana kI ora prerita ho rahe haiM aura jaina vidyA ke aneka ajJAta pakSoM ko udghATita kara rahe haiN| zrutajJAna kA anakSarAtmaka rUpa bhI hamAre jJAnArjana meM sahAyaka hai| isake asaMkhyAta bheda hote haiN| saMketa darzana, mAnasika cintana tathA aise hI anya prakramoM se jJAna hotA hai| vaha anakSarazrutAtmaka hotA hai| Aja jo zruta vidyamAna hai, usake vividha rUpoM kA vivaraNa gommaTasAra, sarvArthasiddhi Adi meM diyA gayA hai| vastutaH vibhinna zruta zrutajJAna ke sAdhana haiN| jJAna ke rUpa meM zrutajJAna, matijJAna kI sImA kA vistAra karatA hai, usameM bauddhika navInatA lAtA hai| isa prakAra sAmAnyajana kA vartamAna jJAna "avagrahehavAyadhAraNAH" kI prakriyA para AdhArita hai| yaha prakriyA jitanI hI sUkSma, tIkSNa aura yathArtha hogI, hamArA jJAna utanA hI pramANa hogaa| Aja upakaraNoM ne avagraha kI prakriyA meM apAra sUkSmatA tathA vistAra lA diyA hai| lekina durbhAgya se hamAre yahA~ AcArya nahIM haiM jo isa kSamatA kA upayoga kara naye zruta kA udghATana kara skeN| sandarbha 1. umAsvAmi, AcArya (tattvArthasUtra, 1-3, varNI granthamAlA, kAzI, 1950 2. umAsvAmi, AcArya pUrvokta, 1-6. 3. umAsvAmi, AcArya pUrvokta, 1-7. 8. 4. zrutasAgara sUri: tattvArthavRti 1,9 bhAratIya jJAnapITha, dillI1946. 5, phUlacaMdra siddhAntazAstrI (vi0 ka0); (tattvArthasUtra) 1-13, varNI granthamAlA,1950. 6. akalaMka deva; laghIyastraya, zloka 66-67. 7. bhaTTAcArya, harisatya; jaina vijJAna, (anekAnta) 8. zAstrI, e. zAntirAja (saM.); tattvArthasUtra (1-13), (bhAskaranaMdi TIkA), maisUra vizvavidyAlaya, 1934.

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avagrahehAvAyadhAraNA : (423) 9. bhagavatIsUtra ( 88, 2, 317) 10. pImenTaila, jArja rasAyana eka prayogAtmaka vijJAna, 1-10 ma. hindI grantha akAdamI, bhopAla, 1973. 11. mAlavaNiyA, dalasukha Agamayuga kA jaina darzana, pu. 129-35, sanmati jJAnapITha, AgarA, 1936 | 12. umAsvAmi, AcArya tattvArthasUtra 1-15, 16, 1936. 13. akalaMkadeva; tattvArtharAjavArtika, 1-16, bhAratIya jJAnapITha, dillI, 1944 14. akalaMkadeva; pUrvokta, 19. 15. paM. phUlacaMda zAstrI (vi. ka9) ; sandarbha 4, sUtra 1-20. 16. akalaMkadeva pUrvokta, 19. 17. mahendra kumAra nyAyAcArya; jaina darzana, pRSTha 353. varNIgranthamAlA, kAzI, 1966. 18. e. yUno jaina prAmANyavAda para eka TippaNI, kailAzacandra zAstrI abhinandana grantha, pRSTha 548, 1980 19. nemacanda siddhAMta cakravartI; gomaTasAra jIvakAMDa tathA gAthA 316, paramazruta prabhAvaka maMDala, AgarA, 1972.

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adhyAya - 13 vanaspati aura jaina AhAra zAstra - vanaspati hamAre AhAra ke pramukha srota haiN| ye hameM 1. azana (anna aura dAleM), 2. pAna (dugdha, ghRta, jala, va phala Adi), 3. khAdya (miThAI, pauSTika khAdya) evaM 4. svAdya (loMga, ilAyacI Adi) aneka koTi ke padArthoM ko pratyakSa yA parokSa rUpa se pradAna karate haiN| inake aneka prAkRtika rUpa hote haiM- 1. kacce yA apakva, 2. kAlapakva, 3. anagnipakva yA 4. azastra prinnt| ye prAkRtika rUpa meM pAye jAte haiN| zAstroM meM kahA gayA hai ki inheM prAkRtika rUpa meM sAdhuoM aura uccatara koTi ke zrAvakoM ko nahIM khAnA cAhiye, para sAmAnyajana aura pAkSika zrAvaka inakA prAkRtika aura parivartita rUpa meM bhI apane AhAra meM upayoga karate haiN| zAstroM meM prAkRtika AhArya vanaspatiyoM ke liye Ama, Amaka, Ardra, sacitta aura anagnipakva Adi aneka zabda Aye haiM jinakA artha prAyaH eka-sA hI hai| tathApi, kSu. jJAnabhUSaNa jI' ne sAmAnyataH inako sacitta ekendriya jIva kahA hai| paM. AzAdhara ne bhI ina haritakAyoM ko sacitta hI kahA hai| sAtha hI, unhoMne 'sacitta' zabda ko 'abhakSya' zabda se bhinna arthayukta mAnA hai| abhakSya kevala ve padArtha mAne haiM jo trasaghAta-samAhArI hoN| zvetAmbara graMthoM meM, 'azastrapariNata' zabda bhI AyA hai jisase sacitta kA hI bodha hotA hai| vanaspatiyoM ke bheda-prabheda zAstroM meM, sAmAnyataH vanaspati ke do prakAra batAye gaye haiM: 1. pratyeka zarIrI (eka-zarIra-ekajIva) aura 2. sAdhAraNa zarIrI (eka-zarIra-aneka jiiv)| inameM pratyeka ko 1. sapratiSThita (jIva-AdhArita, sAmAnyataH parajIvI) aura 2. apratiSThita ke rUpa meM punaH dvidhA vargIkRta kiyA hai / inameM se dhavalA ke anusAra, bAdara-nigoda-pratiSThita yonibhUta vanaspati mUlI, adaraka, sUraNa, thUhara Adi haiM aura bAdara-nigoda-ayonibhUta-pratiSThita pratyeka zarIrI vanaspati meM nigoda to rahate haiM, para inakA vikAsa nahIM hotaa| isake viparyAsa meM bAdara-nigoda-apratiSThita-pratyeka zarIra vanaspati zuddha pratyeka zarIrI haiN|

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vanaspati aura jaina AhAra zAstra : (425) hamAre AhAra meM, sAmAnyataH, donoM prakAra ke pratyeka zarIrI vanaspati hote haiN| dhavalA 2:1,87 meM mUlI, adaraka (kandamUla) Adi ko bAdara-nigoda yonibhUta pratiSThita pratyeka zarIrI hI batAyA hai| ise dhavalA ke hI 1.1.41 meM bhI pUrva meM batAyA gayA hai| digambara graMthoM meM pratiSThita yA apratiSThita pratyeka zarIrI vanaspatiyoM ke kucha udAharaNoM ko chor3akara, aneka nAma nahIM milte| isake viparyAsa meM, prajJApanA evaM jIvAbhigama Adi meM pratyeka zarIrI bAdara vanaspatiyoM ke bAraha prakAra batAkara unake prAyaH 350 nAma ginAye haiN| inameM se aneka-harita, auSadhi, dhAnya, zAka Adi ke phala, parva, bIja Adi hama AhAra evaM auSadhi meM kAma meM lete haiN| ye sabhI vanaspati prakRti meM kacce yA kAlapakva rUpa meM pAye jAte haiN| inheM 'Ama' zabda se nirUpita kiyA jAtA hai| phalataH 'Ama' zabda kA artha kevala sacitta sapratiSThita pratyeka vanaspati mAtra nahIM lenA caahiye| Ama yA anya samAnArthI zabdoM se sabhI prakAra ke hare yA kacce vanaspatiyoM (cAhe ve sAdhAraNa koTi ke hoM yA pratyeka ke) ko lenA caahiye| digambara graMthoM kI tulanA meM, prajJApanA Adi graMthoM meM sAdhAraNa vanaspatiyoM ke prAyaH 100 nAma diye gaye haiM jinameM aneka kanda aura mUla Ate haiN| inheM bAdara nigoda kahA jAtA hai| sAdhAraNa jaina inheM bhUmigata tane vAle paudhe kahate haiN| inake aMtargata, vanaspati zAstriyoM ke anusAra, nimna koTiyAM AtI haiM ': 1. prakanda (ri-joma) : haldI, adaraka Adi 2. kanda (TayUbara) : AlU Adi 3. zalka kanda (balbsa) : pyAja, lahasuna Adi 4. ghana kanda (kauma) : krokasa Adi inake anusAra, jainoM dvArA svIkRta kandamUla yA gar3hata vanaspatiyAM ina cAra koTiyoM meM samAhita ho jAtI haiN| ina vanaspatiyoM kA tanA jamIna ke aMdara mUrtarUpa letA hai aura apane UparI aMza ko poSaNa detA hai| yahAM yaha dhyAna dIjiye ki vanaspati zAstrI haldI aura adaraka kI koTi ko lahasuna aura pyAja tathA AlU kI koTi se bhinna mAnate haiN| zAyada ye dhUpa meM sukhAye yA parivartita kiye jA sakate haiM, phalataH inakI bhakSyatA utanI jar3amUla nahIM hai jitanI AlU Adi kI hai kyoMki ve dhUpa dvArA sukhAye nahIM jA sakate, ve kevala agnipakvana se parivartita kiye jA sakate haiN| yahAM agni se pAramparika agni ke atirikta vidyuta-bhaTTI, mAikroveva yA anya Adhunika tejaskAyika utpAdI upakaraNa bhI lene caahiye| sAdhAraNataH sAmAnyataH prayoga meM Ane vAle isa koTi ke vanaspati nimna haiM: 1. adaraka 2. haldI 3. mUlI 4. gAjara 5. pyAja 6. lahasuna 7. AlU 8. ghuiyAM 9. zakarakanda 10. jamIkanda 11. sUraNakanda 12. zalajama aadi| ina kandamUloM kA pattevAlA bhAga jamIna

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(426) : naMdanavana ke Upara rahatA hai| yaha mAnA jAtA hai ki pattIvAlA bhAga bhUtalIya aMza hai aura bhakSya hai, aura bhUmigata aMza bhakSya nahIM hai| prakRti meM ye 'Ama' yA 'sacitta' avasthA meM pAye jAteM haiM aura inakA agnipakvana yA zastra - pariNamana kiyA jA sakatA hai 1 -24 -28 24 ina vanaspatiyoM kI sthUlatA ke kAraNa inameM ananta sUkSmajIva, sambhavataH nigodiyA jIva, hote hoNge| ye vanaspati bhI prakRti meM pAye jAte haiM aura ye 'harita' yA 'Ama' hote haiN| lekina ye sAdhAraNa vanaspati pratyeka koTi se bhinna haiM kyoMki inameM eka hI zarIra meM aneka se lekara ananta taka jIva rahate haiN| sUkSma avasthA meM inheM nigodiyA ( ananta jIvoM ko sthAna dene vAle) yA nigoda kahate haiN| aisA mAnA jAtA hai ki suI kI eka noMka ke barAbara sthAna meM asaMkhyAta nigoda jIva hote haiN| yadi hama suI kI noMka kI sAija 10-4 seMmI. mAneM, aura asaMkhyAta kA mAna sAmAnya gaNanA ke anusAra mahAsaMkha ke samakakSa 1020 yA mahAkSobha, 1024 ke samakakSa (gaNita sAra saMgraha ) mAneM (yaha mAna jaina mAnyatAnusAra, sahI nahIM hai) to eka sUkSma nigodiyA jIva 10 yA 10 semI. sAija kA golAkAra yA anya AkAra kA hogaa| isa taraha eka semI. vistAra meM kama se kama 102 yA 1028 nigodiyA jIva ho sakate haiM (ananta na bhI mAneM, to ) / Aja ke vanaspati - vijJAnI kI sajIva kozikA kI sAija 10 4-10 semI. ke lagabhaga hotI hai| ataH Adhunika vanaspati vijJAna meM ina jIvoM kI samakakSatA pAnA kaThina hI hai / itaneM sUkSma jIvoM kA astitva to kevalajJAnagamya hai / para Adhunika vaijJAnikoM ke liye sAdhAraNa vanaspatiyoM kI ananta jIvakAyatA kiMcit vicAraNIya hai / anantoM kI ekakAyatA, anekoM kI ekakAyatA ke rUpa meM mAne jAneM para ye vaijJAnikoM ke parajIvI vanaspati ke samakakSa mAne jA sakate haiN| dhavalA 3.2.1. 87 meM inheM 'eka - zarIra - dviyabahUhi jIvehiM saha' ke rUpa meM batAyA hai| 'bahu' zabda anantArthaka kaba ho gayA, yaha anusaMdheya hai| phira bhI, itane choTe-se vistAra meM itane adhika jIvoM ke kAraNa, dhArmika dRSTi se, inakI sacitta yA acitta bhakSyatA vicAraNIya ho gaI hai| yahI nahIM, sAdhAraNa - vanaspati kI paribhASA bahuta jaTila hai, sAmAnyajanoM ke liye bodhagamya bhI nahIM hai| paudhoM ke vibhinna bhAgoM meM vividha koTi kI vanaspati ke ullekha prajJApanA' meM diye gaye haiM / -4 AhAra kI AvazyakatA prAyaH sabhI jIva AhAra ke binA adhika samaya taka jIvita nahIM raha sakate, cAhe ve pAramArthika saMsArI jIva hoM yA vyAvahArika saMsArI jIva hoM / donoM ko hI AhAra anivArya hai| vastutaH vyAvahArika saMsArI hI vyavahAra-mArga apanAkara paramArthikatA kI ora agrasara hokara jIvana kA

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vanaspati aura jaina AhAra zAstra : (427) carama lakSya prApta karatA hai| vyAvahArika saMsArI jIva apane svAsthya-rakSaNa evaM rogamokSaNa ke mAdhyama se samucita AhAra-vihAra grahaNa kara dharma - sAdhana kara pAramArthika jIva bana sakatA hai| janma se koI pAramArthika nahIM hotA / mUlAcAra 479 meM bhI AhAra ke aneka uddezyoM meM Avazyaka kriyAoM, saMyama aura dharma ke pAlana ke uddezya batAye gaye haiM / isIliye 'zarIramAdyaM khalu dharma sAdhanaM' kI ukti balavatI ho gayI hai| yaha kitanA manoraMjaka evaM hAsyAspada mata hai ki dharma aura zarIra svAsthya parasparataH asambaddha haiM / yadi aisA hI hotA, to Ayurveda graMtha kyoM likhe jAte aura naipuNikoM kI gaNanA meM cikitsaka kA samAharaNa kyoM kiyA jAtA, jabaki yaha Agamika paramparA meM pApazruta mAnA jAtA hai (sthAnAMga, sthAna 9 ) 11 ? kyA inake lekhaka AcArya paramArthI nahIM the ? vastutaH AhAra evaM svAsthya anyonya-sambaddha haiM / samucita poSaka AhAra hI svAsthya aura dharma kA pAlaka- rakSaka hotA hai / ataH AhAra kI guNavattA para sAmAnya jana kI ye kriyAyeM nirbhara karatI haiN| isa tathya kI upekSA nahIM kI jA sakatI / AhAra - vijJAnI batAte haiM ki hamAre liye samucita mAtraka sapta- ghaTakI AhAra honA cAhiye jisameM (1) zarkarA, (2) basA (3) proTIna (4) khanija (5) viTemina (6) hArmona aura (7) jala honA caahie| 12 inameM kucha ghaTaka pratyeka vanaspatiyoM se prApta hote haiM aura kucha sAdhAraNa vanaspatiyoM se prApta hote haiM / digambara AmnAya vartamAna meM yaha mAnatA hai ki sAdhAraNa vanaspatiyoM ko kisI bhI rUpa meM kisI ko bhI AhAra meM nahIM lenA cAhiye / isake viparyAsa meM, zvetAmbara AmnAya meM isa para kiMcit svaicchikatA hai / vanaspatiyoM kI bhakSyatA : kisake liye ? kSu jJAnabhUSaNa jI ne apane 'sacitta vicAra meM ina vanaspatiyoM kI bhakSyatA para prakAza DAlA hai| ye vicAra bIsavIM sadI ke pUvArddha meM vyakta kiye gaye the| isa pustaka kA dUsarA saMskaraNa 1994 meM digambara sampradAya kI vizruta saMsthA vIra sevA maMdira TrasTa, jayapura se ajamera jaina samAja ke saujanya se prakAzita huA hai| isameM sAdhAraNa vanaspatiyoM kI bhakSyatA kA Agama se aura vyAvahArikataH samarthana kiyA gayA hai| isake vivaraNoM para koI samIkSA dekhane meM nahIM AyI aura unakI ziSya maMDalI bhI isa viSaya meM mauna hai| isase yaha anumAna to lagAyA hI jA sakatA hai ki prAcIna paramparAvAdiyoM meM tathA isa yuga ke vicArakoM meM AhAra ke harita yA sAdhAraNa vanaspati aMza ke prati visaMvAditA hai| zAstrIya gAthAoM / zabdoM kI vyAkaraNa-sammata, aikAntikataH arthApati evaM sakArAtmaka vyAkhyA kI bhinnatA hI isakA kAraNa hai| pUjya kSullakajI (uttaravartI A. jJAnasAgara jI) ne yaha batAyA hai ki abhakSyatA kA sambandha trasa - ghAtI khAdyoM se hai / sthAvaroM kI abhakSyatA unake

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(428) : naMdanavana cAra rUpoM meM se kevala tIna rUpoM (vanaspati, vanaspatikAyika evaM vanaspati jIva) ke kAraNa hai jinameM sajIvatA yA sacittatA hotI hai| yadi sAdhAraNa vanaspati, vanaspatikAya (dUsarA bheda) ke rUpa meM ho, to vaha bhakSya hai / vanaspati kA yaha rUpa acitta yA nirjIva hotA hai| sacittAhAra tyAga jIvana ke uccatara stara (zikSAvrata yA pAMcavIM pratimA) para hI niyamita hotA hai| ise sAmAnya jana yA pAkSika zrAvaka para lAgU karanA sahI nahIM hai| saMsArI jIva (vizeSataH jinake mani hone yA mokSa jAne kI sambhAvanA hai) cAra prakAra ke mAne jAte haiM : 1. sAmAnya jana, 2. zrAvaka jana (tIna prakAra ke) 3. sAdhujana evaM 4. abhavya jn| pahalI tIna koTiyAM bhavya bhI kahalAtI haiN| inameM sAdhujana to alpasaMkhyaka hI hote haiM -prAyaH paiMtIsa sau meM eka (samparka 2000 ke anusAra digambaroM meM sabhI koTi ke tyAgIjanoM kI saMkhyA 818 hai aura digambara prAyaH 50 lAkha taka mAne jA sakate haiN)| inakI AhAra-vihAra saMhitA paramArthamukhI ho sakatI hai| sAtha hI, naiSThika evaM sallekhanAmukhI sAdhaka zrAvakoM kI saMkhyA bhI alpa hI hogI - mAna lIjiye tyAgiyoM se duganI arthAta eka hajAra meM eka ke lagabhaga hogii| prAcIna jaina zAstroM meM inhIM se sambandhita AhAra-vihAra kA varNana hai / isakA artha yaha huA ki prAcIna jaina AhAra-vihAra kevala 3 pratizata janoM ke liye hI hai| isIliye pazcimI vicAraka jaina dharma ko alpasaMkhyakoM ke dharma hone kA Aropa lagAte haiN| isa Aropa kA nirAkaraNa Avazyaka hai| kSu.-jJAnabhUSaNa jI ne sahI likhA hai ki pAramArthika yA saMyamI jIvoM kA mArga, gRhasthoM kI tulanA meM, ulTA hI hotA hai| kahAM iMdriya-damana aura kahAM iMdriya-poSaNa, kahAM sthUla hiMsA kA tyAga aura kahAM sUkSma hiMsA kA bhI tyAga ? donoM ke liye eka-sI AcAra saMhitA kaise bana sakatI hai ? paM. AzAdhara jI ne sahI likhA hai ki gRhasthajana cAritramohI hote haiM, ataH unake liye tyAgiyoM kA nahIM, gRhasthadharma hI zreyaskara hai| hameM jaina mAnyatAoM ko bahusaMkhyaka-pAlanIya banAnA hogaa| phalataH pAkSika zrAvaka evaM sAmAnyajana kI bahusaMkhyaka koTi aura gRhasthI evaM vyavasAya bhare jIvana ke liye zuddha pAramArthika saMhitA lAbhakArI nahIM hai| vastutaH gRhasthoM ko AcAra-vicAra se sambandhita aSTa mUlaguNa, sAta vyasana yA bAIsa abhakSya kI dhAraNA uttaravartI hai jo madhyayuga meM unake jIvana ko dharmamukhI banAne ke lie vikasita kI gaI hogii| yaha prAcIna AcAryoM ke zAstrIya yugAnukUlana kA eka udAharaNa hai| yadyapi kArtikeyAnuprekSA, 328 kI zubhacaMdrI TIkA (solahavIM sadI) meM darzana pratimA meM aneka vastuoM ke na khAne kI bAta kahI gaI hai, para kandamUla na khAne kA saMketa vahAM nahIM hai| hAM, cAritrapAhur3a 21 kI zrutasAgarI TIkA (solahavIM sadI) meM kandamUloM ke tyAga kA saMketa hai, para unheM abhakSya nahIM kahA gayA hai| inakI abhakSyatA ke rUpa meM gaNanA sambhavataH uttaravartI

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vanaspati aura jaina AhAra zAstra : (429) 'vrata-vidhAna saMgraha', 'dharmasaMgraha' yA 'paMcasaMgraha' ke yuga se prArambha huI hogI / isIliye prAcIna graMthoM meM isa rUpa meM inakA ullekha nahIM pAyA jaataa| phira bhI, abhakSya (yA trasaghAta) tyAga pahale hotA hai aura sacitta tyAga usakA paryApta uttaravartI caraNa hai| kevala dhArmika dRSTi se yaha dhAraNA sahI ho sakatI hai ki hiMsA-ahiMsA kI dRSTi se pratyeka zarIrI vanaspatiyoM ke sacitta yA acitta rUpa meM AharaNa meM hiMsA alpa hogI / kSu. jJAnabhUSaNa jI ne bhI yahI kahA hai ki harita yA sacitta vanaspatiyAM zuSka, nirjIva aura agnipakva acitta vanaspatiyoM kI apekSA adhika sadoSa haiN| para saMsAra meM prANiyoM meM kevala dharma-saMjJA hI nahIM hotI, unameM AhAra, nidrA, bhaya, maithuna aura AvegoM kI saMjJAyeM bhI hotI haiN| inake liye Avazyaka svasthavRtta bhI dhArmika dRSTi se svIkRta honA caahiye| ina saMjJAoM ke kAraNa bhI aneka prakAra kI anivArya hiMsA hotI hai| isI prakAra, kRSi, vyavasAya, zilpa Adi meM bhI hiMsA ke aneka rUpa anivAryataH samAhita hote haiN| isa prakAra kI hiMsA, kandamUla-bhakSaNa-janya hiMsA kI tulanA meM paryApta bahumAnI hotI hai| vastataH sAdhAraNa vanaspatiyoM kI do koTiyAM haiM : 1. zarkarIya yA kArbohAiDreTI (dhAnyoM ke samAna AlU, ghuiyA~ aura kanda Adi) aura 2. azarkarIya (haldI, adarakha aadi)| inameM se adhikAMza kA rAsAyanika saMghaTana jJAta ho cukA hai| inameM zAkoM kI apekSA jalAMza kama hotA hai| inakI khAdya-ghaTakIyatA bahumUlya hai| prathama koTi ke padArthoM meM supAcya zarkarAyeM hotI haiM jo svAsthya lAbha meM sahAyaka hotI haiM aura dUsarI koTi meM roga-pratikAra-kSamatA tathA kSArakatA ke ghaTaka hote haiN| isIliye prAcIna graMthoM meM inheM sAdhuoM ke liye bhI agnipakva kara khAne kA ullekha hai| yaha bhI vicAraNIya hai ki bhagavatI 23.1 meM sAdhAraNa vanaspatiyoM kI utkRSTa evaM jaghanya Ayu mAtra antarmuhUrta hI batAI gaI hai| isase kyA yaha phalita hotA hai ki ve antarmuhUrta ke bAda pratyeka vanaspati ke rUpa meM parivartita ho jAte hoMge ? yaha unake bahukozikIya rUpa grahaNa karane se hI sambhava hai| inameM aneka kozikAoM ke tila-papar3I meM tiloM yA laDDU meM kaNoM ke bandha ke samAna zleSa hone meM paryApta UrjA vyayita hotI hai, phalataH inakI prati kozikA prANazakti kama ho jAtI hai| isIliye sambhavataH prajJApanA 1.49 meM aneka pattevAlI bhAjiyAM va mUlI Adi pratyeka-vanaspati meM ginAI gaI haiM | jIvoM kI kozikIya saMracanA ke AdhAra para vanaspatiyoM kA pratyeka evaM sAdhAraNa rUpa me vargIkaraNa aba eka aitihAsika tathya hai| donoM prakAra ke bAdara vanaspati bahukozikIya pAye gaye haiM jo apane vikAsa ke samaya nitanayI kozikAoM kA sarjana evaM vinAzana karate rahate haiN| anantakAyika

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(430) : naMdanavana ko bahukozikIya vanaspati mAnane para unase sambandhita dhArmika evaM bhakSyAbhakSya sambandhI samasyAyeM bhI paryApta samAdhAna pA sakatI haiN| kandamUloM kI abhakSyatA ke tarkoM kI samIkSA aneka jaina vanaspatizAstrI yaha mAnate haiM ki sAdhAraNa vanaspati ke kacce yA agnipakva AharaNa meM dhArmika dRSTi se nimna doSa haiM:0,21 : a. bhUmigata kandoM ko ukhAr3ane ke kAraNa paudhe kA jIvanacakra pUrNa nahIM ho pAtA hai aura yaha naSTa ho jAtA hai| isase usake avayavI jIvoM yA kozikAoM kI hiMsA hotI hai| bhUmigata kandamUloM ko ukhAr3ane para unase bhUmi meM cahuMora aura samparkita sUkSma jIvoM kA jIvanacakra bhI naSTa ho jAtA hai| sa. kandamUloM meM sAMdrita jIvana hotA hai| da. bhUmigata kandamUloM ko AharaNa ke liye ukhAr3ane para bhUmigata aura bhUmitalIya paryAvaraNa saMtulana prabhAvita hotA hai| i. dhArmika granthoM meM kandamUloM kA AharaNa anindita nahIM hai| (a) yaha sajJAta hai ki bhUmitalIya paudhe, phala evaM zAka bhI hama prAyaH kacce yA agnipakva hI khAte haiN| inakI pUrNapakvatA inake sUkhane ke samaya hI AtI hai jaba ye prAyaH akhAdya aura arucikara ho jAte haiN| kakar3I, kumhar3A, paravala, bhiMDI Adi sabhI bahubIjaka kauna pUrNapakva hone para khAtA hai? bahubIjakIya abhakSyatA ke sAtha kyA pratyeka zarIrI vanaspati sacitta nahIM hote? kyA inakI jIva-kozikIya racanA ke AdhAra para inake AharaNa meM bahughAta nahIM hotA ? bhUtala para bhI inako mUla paudhoM se tor3ane aura khAne meM eka yA aneka paudhoM kA jIvanacakra naSTa hotA hai| inameM bhI agaNita ekendriya sUkSma kozikAyeM hotI haiN| haoN, inameM sAmAnyataH na to trasajIva hote haiM aura na hI ye madya, bhAMga Adi ke samAna koI hAni utpanna karate haiN| ataH inheM bhI kyoM na abhakSya mAnA jAye ? haoN, kucha loga inheM kaccA tor3akara sukhAte haiM aura phira sUkhe kI hI sabjI khAte haiN| para isameM bhI sukhAne se jIvanacakra to naSTa hotA hI hai| bhUmigata tanoM ke rUpa meM upalabdha kandamUloM ko bhI loga khAne yogya yA samucitataH pakva hone para hI bhUmitalIya phala-phUloM ke samAna sacitta avasthA meM khAte haiN| phalataH unake AharaNa meM doSa mAnanA samucita pratIta nahIM hotA kyoMki ye bhI kozikIya hI hote haiN| isa mata kA samarthana aneka jaina vanaspati zAstriyoM ne kiyA hai| rahI bAta, adhika sthAvara hiMsA kI, to sAmAnyajana sUkSma hiMsA ke tyAgI nahIM hote aura ye AhAra ke alpamAtrika ghaTaka haiN| aneka kandamUla to vizeSa paristhitiyoM meM hI khAye jAte haiN| phalataH inake AharaNa meM bhI hiMsA alpa hI hotI hai| isaliye bahudhAta kA doSa ucita nahIM hai|

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vanaspati aura jaina AhAra zAstra : (431) - (ba) kandamUla ke AhAra ke rUpa meM grahaNa karane ke vipakSa meM prabalatara tarka unake ukhAr3ane ke samaya unake cahuMora pAye jAne vAle sUkSma jIvANuoM ke pIr3ana-hiMsana-janya sambhAvita pApabandha se sambandhita hai| isa viSaya meM bhI yaha tathya manoraMjaka hai ki phUloM kI zobhA aura upayogitA unake mAdhyama se prabhupUjana-janya puNyArjana, puSpahAroM ke mAdhyama se svayaM tathA anyoM ko suvAsita evaM sammAnita karane tathA mahilAoM kI suSamA hetu veNI banAne Adi meM mAnI jAtI hai / yadyapi zuddha ahiMsakajana isake samarthaka nahIM haiM, ve to nirjIva sUtra-guccha aura aba to plAsTika gucchAdi kA, dIpa-jvalana kI prakriyA meM vidyuta balba jalana ke samAna, upayoga karate haiN| ve to dUdha ke upayoga kA bhI virodha karate haiM- vegana, sosAyaTI isakA udAharaNa hai| ye puSpAdi vibhinna dhArmika evaM sAmAjika kAryoM meM garimA lAte haiN| inake suvAsita avasthA meM tor3ane meM bhI hiMsA to hotI hI hai| inake samAna hI, kandamUla padArthoM kI upayogitA bhI zArIrika svAsthya-saMrakSaNa aura saMvardhana meM vizeSa hai kyoMki inameM aise ghaTaka hote haiM jo zarIra kI roga-pratikAra kSamatA bar3hAte haiM aura rugNa ko nIroga banAne meM sahAyaka hote haiM, viSamaya kRmiyoM evaM jIvANuoM ko naSTa karate haiN| udAharaNArtha, pyAja meM elila-propila DAisalphAiDa, aneka lavaNa evaM viTAmina, lahasuna meM DAi-elila evaM elila-propila salphAiDa, adaraka-soMTha meM aneka khanija tathA auSadhIya taila, haldI meM kayumina tathA sUraNakanda meM kailasiyama oNkjeleTa tathA AlU meM supAcya zarkarA ke samAna aneka doSanivAraka ghaTaka hote haiN| yadi jIvana evaM svAsthya rakSaNa ke prakramoM ke nimitta kiye jAne vAle alpamAtrika hiMsana ko mAnyatA na dI jAye, to kRSi karma, aura usake adhihiMsA-mUlaka utpAdoM kA AharaNa-upabhoga bhI sarvAdhika pratibandhita honA caahiye| yahI nahIM,, pratyeka sAMsArika prANI ke zvAsocchavAsa, bhojana kA cayApacaya, AhAra, saMbhoga Adi sabhI kAryoM meM asaMkhyAta karor3a sUkSma jIvoM (sUtraprAbhRta, gAthA 24) paryApta sthAvara aura anya jIvoM kI hiMsA hotI hai| isIliye puruSArthasiddhyuipAya zloka 76-77 meM kahA gayA hai ki gRhastha ko apane jIvana meM prasa-hiMsA kA tyAga avazya karanA cAhiye, sthAvara hiMsA chor3ane meM to vaha asamartha hI hogaa| vaha usake liye anivArya hai| sAdhu bhI isase nahIM baca skte| haoN, sthAvara hiMsA kA bhI alpIkaraNa karane kA prayatna karanA caahiye| vastutaH sacitta ke acittIkaraNa meM hiMsA hai, phira bhI Atmahita evaM parahita kI dRSTi se use upekSaNIya mAnA gayA hai aura aise vyakti ko dayAlu taka kaha diyA gayA hai| isa dRSTi se kanda-mUloM ke ukhAr3ate samaya unake cahuMora sahacarita sUkSma yA sthUla jIvoM ke hiMsana kI pApa-bandhakatA para vicAra karanA caahiye| isa sambandha meM yaha anumAna karanA cAhiye ki ye jIva bhUtala meM hI rahate haiM

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(432) : naMdanavana aura bhUtala kA vAtAvaraNa bhI unakI sajIvatA meM sahAyaka banA rahatA hai evaM kandamUloM ko ukhAr3ane ke bAda bhI banA rhegaa| phalataH isa AdhAra para jitanI hiMsA kI bAta kI jAtI hai, usase AdhI bhI hogI, yaha vicAraNIya hai| vaise to jaina AcArya apane vargIkaraNa - vizeSajJatA evaM gaNitIya prarUpaNoM ke liye prasiddha haiM, para hiMsA-ahiMsA kI carcA karate samaya ve usakI parimANAtmakatA ke prati mauna hI rahe / sambhavataH ve bhAvoM yA pariNAmoM kI gaNitIyatA meM niSNAta na ho pAye hoN| phira bhI, ve atyanta catura the, jIvana ke rakSaNa aura dhArmika kAryoM ke liye unhoneM 'sAvadyalezo bahupuNyarAzi 26 kahakara tIna prakAra kI hiMsAoM ke pApa ko, Atmahita tathA parahita sAdhana ke liye, durbala banA diyA / AtmarakSaNa yA parahita kI icchA meM saMkalpa kA abhAva - sA mAnakara usake kAraNa hone vAlI tIna hiMsAoM ko asaMkalpI batAkara upekSaNIya batA diyaa| kandamUla sambandhI hiMsA kI koTi bhI isI durbala koTi meM AtI hai / 'vizvag- jIvacite loke' kI dhAraNA se aneka prakAra kI saMjJAoM evaM vyavasAyoM ke kAraNa pAMca sthAvara ekendriyoM se hI sambandhita hamArI dainika hiMsAvRtti kitane parimANa meM hogI, yaha parikalita karanA bar3A kaThina hai / phira bhI, yaha ananta mAnI jA sakatI hai| yadi ananta kA mAna utkRSTa asaMkhyAta +1 mAna liyA jAya aura 'utkRSTa asaMkhyAta kA nyUnatama mAna utkRSTa - saMkhyAta + 1 arthAt 1051 X 10216 (sAiMTiphika kaTeMTsa ina prAkRta kainansa, peja 289-90 ) mAna liyA jAya, to pratyeka vyakti kI dainika ausata hiMsA kA mAna 1051 X10216 x 120 (samagra hiMsA ke yUniTa ) x 5 X 10 = 6 X 10274 yUniTa hogA / isI prakAra hama sAmAnyataH 8 varga semI. kandamUloM (jaise AlU - yaha una sabhI kandamUloM kA pratinidhi hai jinheM hama nyUnAdhika mAtrA meM AhAra meM lete haiM) kA apane AhAra meM prayoga karate haiM / kRSi vijJAniyoM evaM mArDiyA ne isameM vidyamAna sAdhAraNa jIvoM (sUkSma jIva, kozikAyeM, jinheM vaijJAnika dekha sakate haiM) kI saMkhyA 10deg prati varga semI. aura sajIvatA 10 yUniTa mAnI jAtI hai| isa AdhAra para dainika bhojana meM kandamUlajanya hiMsA 8 X 108 X 103 x 120 10deg yUniTa hogii| yadi isake khodane Adi kI evaM Azrita ekendriya jIvoM ke hiMsana kI bAta bhI jor3I jAya, to yaha saMkhyAta ke AdhAra para (saMkhyAta - acalAtma, 10122, trilokaprajJapti) nimna hogI : N -3 10122 X 10deg x 10 x 3 (kRta hiMsA ) x 8 varga semI = 2.4 X 10127 yUniTa phalataH kandamUla ke ukhAr3ane evaM bhakSaNa meM hone vAlI kula hiMsA 10 + 2.4 X 10 N 2.4X10 yUniTa hogI / yaha hamArI dainika hiMsA 10274 ke 127 127

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vanaspati aura jaina AhAra zAstra : (433) mAna kI tulanA meM nagaNya hI hogI (10-141) / isa prakAra, kandamUla ke AhAra se sambandhita hiMsA hamArI samagra dainika hiMsA kA nagaNya bhAga hai| isake liye itanA Agraha samucita nahIM lgtaa| AcArya caMdanA jI bhI yaha mAnatI haiM ki dugdha-utpAdoM kA upayoga, silka kI vezabhUSA tathA kRSi-karma aura usake utpAdoM ke upayoga se sambandhita hiMsA kI tulanA meM kandamUloM ke utpAdana evaM bhakSaNa-janya hiMsA nagaNya hai (jaina spiriTa, akTUbara, 99 peja 18) / zAstra batAte haiM ki hamAre AhAra kA hamArI mAnasikatA evaM vyavahAra para prabhAva par3atA hai| phalataH hamArA AhAra sAtvika honA caahiye| isake antargata svAsthya ke liye upayogI kandamUloM ke prabhAva kI dRSTi se unakI alpamAtrika ghaTakatA ke AdhAra para DAM. rAjakumAra jaina evaM 'tIrthaMkara ne bhI vicAra kiyA hai aura kahA hai ki isase AcAragata pavitratA khaMDita nahIM hotI aura svasthatA tathA dIrghajIvitA bhI prApta hotI hai| yaha pavitratA yA sAtvikatA deza-kAla-sApekSa hotI hai aura khAdyoM kI upalabdhatA para bhI nirbhara karatI hai| yahI nahIM, lalavAnI ne to yaha bhI kahA hai ki jo vastu hiMsA se utpanna hotI hai, usakA upayoga yA upabhoga kara hama hiMsA se kisI prakAra bhI nahIM baca skte| kRta, kArita, anumodana ke siddhAnta ke pracAlana meM hiMsA se utpanna padArthoM ke upayoga meM hiMsA kaise na mAnI jAya ? sacitta ko acitta karane meM bhI to jIvaghAta hotA hai| yaha to acchA hai ki sArA saMsAra jaina nahIM hai, nahIM to use sivAya sallekhanA ke koI cArA hI na rhtaa| vastutaH ahiMsA kI itanI sUkSma vyAkhyA uttaravartI AcAryoM kI dena hai jisase usameM vyAvahArikatA kA bhI lopa ho gayA lagatA hai| ataH isa koTi ke padArthoM kI Atyantika abhakSyatA vartamAna poSAhAra ke vaijJAnika yuga meM pracaNDa vicAra ke ghere meM A gaI hai| isakA AdhAra, jaisA pahale kahA hai, hiMsA-ahiMsA ke atirikta saMjJAoM para bhI vaijJAnikataH AdhArita honA caahiye| sa. kandamUloM meM sAMdrita jIvana hone kI bAta isaliye kahI jAtI hai ki inameM pratyeka vanaspatiyoM kI tulanA meM jalAMza kama hotA hai| phalataH inake yUniTa kSetraphala meM sajIva yA prasupta kozikAoM kI saMkhyA adhika hogii| cUMki prasupta kozikAoM meM caitanya (jo jIvana kA lakSaNa hai aura hiMsA kA AdhAra hai) kI sAmAnya mAtrA haritakAyoM kI tulanA meM alpa hotI hai, ataH unakI hiMsA kA mAna alpa hI hotA hai| vaise bhI bhAva prANoM yA caitanya guNa kA vinAza hI hiMsA mAnA jAtA hai| mAtra zarIra vinAza hiMsA nahIM hai| da. kandamUla ke AharaNa se bhUmigata paryAvaraNa ke asantulita hone kI yukti meM hiMsA para AdhArita vizeSa mahattva nahIM hai| yaha to prakRti svayaM saMtulita karatI rahatI hai| vastutaH paryAvaraNa kA asantulana hamArI janasaMkhyA vRddhi evaM AvazyakatA vRddhi para nirbhara karatA hai| isake kAraNa hama prakRti se

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(434) : naMdanavana adhika lete haiM, phalataH vaha asantulita hotI hai| isake liye janasaMkhyA ke sAtha AvazyakatAoM yA icchAoM ke niyamana kI AvazyakatA hai / isa viSaya meM hamAre sAdhu-santoM evaM netAoM ko janatA jarnAdana ko sajaga karanA caahiye| kevala Izvara aura bhakti kI mahimA isa dizA meM kAma na kregii| i. vartamAna Agamakalpa graMtha jinavANI yA AcArya vANI 'sutteNa aNiMditaM' ke viSaya meM bhI yaha prazna vicAraNIya hai ki hama "sutta' yA 'Agama' kise mAne ? AgamoM ke vibhinna koTi ke maMtavyoM meM yugAnukUlana hotA rahA hai| isameM dravya, kSetra, kAla, bhAva ke anusAra parivardhanIyatA yA varNanAtmakatA rahI hai| yahI jaina dharma kI dIrghajIvitA kA mukhya kAraNa hai| unakI prAmANikatA aitihAsika dRSTikoNa se hI mAnanI cAhiye aura jJAna vijJAna ke isa yuga meM unakI traikAlika prAmANikatA kI dhAraNA kA mUlyAMkana karanA caahiye| ApavAdika sthitiyoM ke nirdeza ke AdhAra para kucha prAcIna graMthoM ko pUrNataH aprAmANika mAna lenA udAra dRSTikoNa nahIM hai| ina nirdezoM se hI saMketa milatA hai ki prAcIna graMthoM ke varNana dravya, kSetra, kAla, bhAva-sApekSa hote haiN| unheM usI rUpa meM dekhanA caahiye| vaise bhI, Aja ke upalabdha Agama-kalpa graMtha to trikAlavyApinI jinavANI nahIM haiM, ve sadiyoM bAda utpanna AcAryoM kI vANI haiM jinhoMne apane vicAroM ko prAmANika mAnane ke liye jinavANI kA AdhAra liyA hai| inake kathanoM meM virodha bhI dekhA jAtA hai| isa artha bhinnatA kI ora paramparAvAdI dhyAna nahIM dete haiN| nemacandra zAstrI ne apane graMtha aura ena. ela. jaina ne eka lekha meM Antara aura antarvirodhoM kI ora dhyAna AkRSTa kiyA hai| prastuta prakaraNa se sambandhita sAraNI - 1 se bhI ukta tathya samarthita hotA hai| 1. jahAM bhAvaprAbhRta ke TIkAkAra zrutasAgara Adi vibhinna kandoM tathA pyAja, lahasuna, adaraka, haldI Adi ko kanda kahate haiM, mUlI gAjara Adi ko mUla kahate haiM, vahIM mUlAcAra kA mata isase kucha pRthak hai| dhavalA 1.1.41 meM Ardraka, mUlaka, snuga (thUhara) Adi ko pratyeka koTi kA batAyA gayA hai (isa prakAra inhIM kI ArdrarUpa meM bhI bhakSyatA siddha hotI hai) jabaki mUlAcAra meM inheM anantakAya mAnA hai| dhavalA kA mata hI prajJApanA meM hai| aneka koTi ke vanaspatiyoM ko donoM hI koTi meM batAyA gayA hai (zAyaka vibhinna avasthAoM meN)| phalataH unakI bhakSyatA kI paristhitiyAM vicAraNIya ho gaI haiN| vastutaH pratiSThita/apratiSThita/sAdhAraNa vanaspati kI paribhASAoM ke bAvajada bhI vyaktigata vanaspatiyoM ke vibhinna avayavoM ke aura unake bhI vividha aMzoM ke svarUpa nirdhAraNa meM aspaSTatA itanI

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vanaspati aura jaina AhAra zAstra : (435) hai ki vaha kevala vidvajjana ke liye hI bodhagamya hai| sAmAnyajana na to isa koTi meM Ate haiM aura na hI ve tyAgI ho sakate haiN| isa prakAra yaha spaSTa hai ki AgamoM kI samayAnukUlana kI pravRtti ke kAraNa inameM parivartana/parivardhana hotA rahA hai| isaliye madhyayuga kI abhakSyatA ke AdhAra punarvicAraNIya haiM / unake nindita yA anindita vaktavya Aja ke saMvardhita jJAna kI dRSTi se parIkSaNIya haiN| aba prazna kevala yaha raha jAtA hai ki kandamUloM kI bhakSyatA sacitta rUpa meM ho, 'Ama' rUpa meM ho yA isase bhinna rUpa meM ho| isa para vicAra apekSita hai| arthApatita yA niSedhaparaka artha kI dvitaHpravRtti aisA pratIta hotA hai ki samantabhadra, baTTakera yA kundakunda ke samAna prAcIna AcAryoM kI prAkRta gAthAoM meM prayukta 'Ama', 'Amaka' yA 'sacitta zabda kA kozIya artha prakRtyA apakva, anagnipakva, kaccA yA sajIva hI hai jaisA muni ratnacaMdra jI ne paMcabhASIya ardhamAgadhI koza meM yA ApTe ne saMskRta-aMgrejI koza' meM diyA hai| kozakAroM ke artha ko anucita kahane kA artha unakI vidvattA ke prati anyAya hI kahA jaaegaa| vyutpattijanya yA rUr3ha arthoM kA ullekha bhI vahAM kiyA jAtA hai| isI prakAra 'sacitta' zabda bhI hai| yaha 'Ama' kA samAnArthI bhI mAnA jA sakatA hai| yadi vyutpattijanya yA rUr3ha artha ko zAstrAnusAra vyakta karane meM eka ora arthApatti (samyakatvaM ca, na devAH Adi) kA upayoga kiyA jA sakatA hai, to anya prakaraNoM meM usakI upayogitA kyoM nahIM mAnI jAtI ? vastutaH 'Ama' zabda sAmAnya vanaspati ke viziSTa prAkRtika rUpa kA dyotaka hai, sapratiSThita pratyeka yA sAdhAraNa vanaspati mAtra kA nhiiN| isI prakAra, arthApatti ke samAna hI niSedha ke AdhAra para vidhi bhI arthApatita ho jAtI hai, anumAnita ho jAtI hai| jainadharma ko vaise hI niSedha-pradhAna yA nakArAtmaka mAnA jAtA hai, to kyA usakA sakArAtmaka pakSa hI koI nahIM hogA? nakArAtmaka ahiMsA, karuNA, prema aura bhAI-cAre kA pratIka hai| phalataH niSedha ke AdhAra para vidhi kA anumAna sahaja hI laga jAtA hai| yaha sAmAnya pravRtti hai| isakA eka udAharaNa mUlAcAra, 473( peja 366) kI TIkA meM diye gaye 'pariNatAni grAhyAni' ke rUpa meM diyA gayA hai| zAstroM meM Ama aura sacitta kandamUloM kI sthiti vibhinna graMthoM meM AhAra aura usake ghaTakoM yA unake tyAga ke sambandha meM do prakaraNoM meM vivaraNa pAyA jAtA hai : 1. bhogopabhoga-parimANavrata aura 2. sacittatyAga-pratimA jisakI koTi vrata se uccatara hotI hai| isa pratimAdhArI ke AhAra meM sacitta vanaspatiyoM kA prAyaH Ajanma aura sampUrNa

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(436) : naMdanavana tyAga kiyA jAtA hai| isake viparyAsa meM, bhogopabhoga parimANavrata meM bhojana-ghaTakoM kA parimANa, kucha kA tyAga tathA tyAga-kAla parimANa bhI samAhita hotA hai| sAmAnyajana ina donoM hI koTiyoM meM nahIM aate| ataH inase sambandhita AhAra niyama una para anivAryataH lAgU nahIM kiye jA skte| hAM, yadi koI icchuka hai, to vaha ina niyamoM ke pAlana kA abhyAsa kara sakatA hai| isa sambandha meM hama yahAM kucha zAstroM meM vidyamAna vivaraNoM para prakAza ddaaleNge| inake AdhAra para zAstrIya vidvajjana isa carcA ko niSedhAtmaka rUpa meM prastuta karate haiN| hama niSedha se arthApatita vidhi rUpa meM prastuta kreNge| a. bhogopabhoga parimANavrata bhogopabhoga parimANavrata se sambandhita ratnakaraMDazrAvakAcAra ke zloka 85 meM alpaphala bahuvighAta ke rUpa meM Ardra adaraka va mUlI (kucha phUla) ke anAharaNa kA saMketa hai| yadi inheM kandamUla kA pratinidhi mAnA jAya, to kevala Ardra yA sacitta sAdhAraNa vanaspati kA niSedha prApta hotA hai, acitta yA zastrapariNata anantakAya kA nhiiN| vastutaH isa vrata meM saMpUrNa tyAga nahIM, apitu ekAdhika vanaspatiyoM ke rUpa meM parimita kAla ke liye tyAga kiyA jAtA hai| yaha to sacitta tyAga pratimA hai jahAM sacittoM ke tyAga kI pUrNatA hotI hai| kArtikeyAnaprekSA kI gAthA 350 meM to kevala tAMbala (patra-zAka kA pratinidhi) ke parimita tyAga kI bAta kahI gaI hai| isake viparyAsa meM, gAthA 379 meM bhI sAta ke badale pAMca sacittoM ke khAne kA niSedha hai| gAthA 350 meM 'Adi' zabda bhI nahIM hai jisase gAjara Adi kandamUloM kA samAveza ho| (zAyada ye usa yuga meM jJAta na hoM ?) ye gAthAyeM sthAvara-hiMsA kI adhikatA ke kiMcit niyamana kI pratIka haiN| isake sAtha hI, yaha vrata bhI uccatara zreNI kA hai| kitane loga isa zreNI meM Ate haiM ? zrAvaka ke ATha mUlaguNoM meM bhI kandamUla samAhita nahIM hai| ahiMsA vrata ke aticAroM aura bhAvanAoM meM bhI inakA nAma nahIM hai| hAM, vahAM AlokitapAna-bhojana avazya hai jo sabhI kA kartavya hai| sAgAradharmAmRta (5.20) meM bhogopabhoga parimANavrata ke aticAroM meM sacittAhAra kA nAma hai, acittAhAra kA nhiiN| sAtha hI, na sevana karane yogya padArthoM meM aniSTa aura anupasevya kI carcA hai jo abhakSyatA kI koTiyoM ke apavAda mArga hai| vahAM kalIMdA, sUraNakaMda evaM droNapuSpa ke parimita kAla taka na khAne kA ullekha hai| vastutaH acittAhAra ko kahIM bhI doSa nahIM batAyA gayA hai| yaha sarvatra, arthApatita evaM vidhirUpa meM anumata mAnA jAtA hai| isameM svAbhiprAya-poSaNa yA avicAraNa kA koI prazna nahIM hai|

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vanaspati aura jaina AhAra zAstra : (437) sAraNI 1: vibhinna graMthoM meM vanaspatiyoM kI koTi aura udAharaNa kra. vanaspati ___bhAvapAhur3a koTi mU.213* mU.214* dhavalA vAcaka (101) pe. 273 zabda sUraNa, padmakanda sUraNa, pyAja, anantakAya kadalI, lahasuna, piMDAlu adaraka, haldI Adi mUlI,,gAjara, anantakAya haldI, Adi adarakha 2. mUla haldI, adaraka (bIja)* Adi bIja/ bIjabIja* gehU~ Adi dhAnya pratyeka/ sacitta gehU~ Adi dhAnya puSpa puSpa patra patra yatkimapi agrabIja*x vibhinna phUla pratyeka/ anantakAya pAna Adi pratyeka/ kA pattA anantakAya viziSTa pratyeka nAriyala, kakar3I Adi supAr3I pratyeka/ koraMTaka/ anantakAya* mallikAdi pratyeka/ gannA , beta anantakAya aadi| pratyeka/ gannA, beMta anantakAya Adi anantakAya snuhI, giloya mallikAdi parvabIjax skaMdha* gannA, beta Adi mallikI, palibhAdrAdi mallikAkaraMjakAdi Adi pratyeka 11. chAla/ muccha/ supAr3I Adi gulma pratyeka phala Ardraka mUlaka, snugAdi 13. vallI 14. tRNa pratyeka pratyeka/ anantakAya pratyeka/ anantakAya phala vibhinna tRNa vRkSa (217)

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(438) : naMdanavana ba. sacittatyAga pratimA ratnakaraMDa zrAvakAcAra kA zloka 141 pAMcavIM sacitta - tyAgapratimA ke liye hai| yahAM sAta prakAra kI 'Ama' arthAt apakva, harita yA sacitta vanaspatiyoM yA unake avayavoM ke AharaNa kA niSedha hai| isase arthApatita acitta yA acittIkRta rUpa meM grahaNa karane kI vidhi prApta hotI hai / jaba pAMcavIM pratimA ke liye acitta AharaNa arthApatita hai, to pratimAvihIna zrAvaka kI to bAta hI kyA ? isa zloka kA 'Ama' zabda bhI vanaspati ke sabhI rUpoM kA vizeSaNa hai| ise viziSTa vanaspati ke rUpa meM vizeSya nahIM mAnA jA sktaa| mUla-phala- zAka- Adi meM acittatA lAkara hI unheM bhakSya banAyA jA sakatA hai| kArtikeyAnuprekSA meM bhI gAthA 379 meM sAta ke sthAna para pAMca sacittoM ke tyAga kI bAta kahI gaI hai| bhAvapAhur3a, gAthA 100 bhI municaryA se sambandhita hai| isameM bhI sacitta bhakta - pAna se saMsAra - bhramaNa kI bAta kahI hai| Age kI gAthA 101 meM sacitta zreNI ke kucha padArthoM kA nAma hai jisakI TIkAkAra ne vyAkhyA kI hai| saci na khAye, to kyA khAye ? phalataH yahAM bhI acittAhAra ke viSaya meM, ratnakaraMDa zrAvakAcAra ke samAna hI, vidhi Apatita hotI hai| yadi aisA na hotA, to zrutasAgara ke prAyaH samakAlIna zubhacaMdra ne acittIkaraNa kI vidhiyAM yA zvetAmbara AgamoM ke vRttikAroM ne zastra - pariNamana ke aneka upAya kyoM batAye hote ? kyA sacitta aura 'harita' zabda meM kevala pratyeka vanaspati hI Ate haiM? yahAM bhI 'sacitta' zabda vizeSaNa hai aura 'kiMci' zabda se kandamUlAdi ke atirikta anya koI bhI aisI koTi ke padArthoM (jaise viziSTa kakar3I Adi) kA artha liyA gayA hai| gAthA ke anusAra, sabhI kandamUla Adi apanI prAkRtika avasthA meM sacitta haiN| sAhityAcArya ne to isa gAthA ke anuvAda meM gehUM Adi dhAnyoM ke sUkhe bIjoM ko yonibhUta mAnakara sacitta batAyA hai| to kyA anna bhI nahIM khAnA cAhiye? acittIkaraNa kI vidhiyAM sAdhAraNa aura pratyeka- donoM koTi kI vanaspatiyoM para lAgU hotI haiN| yaha mAnyatA sahI nahIM lagatI ki sAdhAraNa koTi ke vanaspati acittIkRta nahIM hote yA ve anantakAyika avasthA meM hI bane rahate haiN| ve anantakAya hI rahate haiM, phalataH abhakSya haiN| sAgAradharmAmRta ke zloka 7.8 meM sacittavirata ke vivaraNa meM bhI, aprAsuka harita, aMkura evaM bIja ke tyAga evaM sacitta bhojana ke tyAga kA hI saMketa hai / isakA bhI vidhiparaka artha hI lenA cAhiye / isI prakAra, mUlAcAra eka zramaNAcAra graMtha hai| usakI gAthA 827 meM anagnipakva vizeSaNa hI hai, vizeSya nahIM / yaha tathya uttaravartI gAthA 828 se spaSTa ho jAtA hai jahAM muni ke liye bIjarahita, gUdA nikalA huA, agnipakva yA prAsuka AhAra kalpanIya batAyA gayA hai| ye saba acittIkaraNa

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vanaspati aura jaina AhAra zAstra : (439) ke rUpa hI haiM / yahAM to kandamUla vizeSa kA koI ullekha hI nahIM hai| yadi ve agnipakva ke rUpa meM bhI niSiddha hote, to isa gAthA meM unakA ullekha avazya hotA / bhalA, jainAcArya niSedhavAkya kI upekSA kaise karate? mUlAcAra ke AcArya ko praNAma jisane eka gAthA sakArAtmaka to likhI / isI graMtha kI gAthA 484 meM bhI bIja, phala aura kandamUla ko svalpamala kahA hai| isase bhI inakI AMzika abhakSyatA ( apakva avasthA meM ? ) hI vyakta hotI hai| isa prakAra, jahAM sAmAnya 'anantakAya' zabda AyA hai, vahAM unheM apakva aura azastra - pariNata ke rUpa me hI tyAjya mAnanA cAhiye / zrI jinendra varNI (jai. si.koSa - 3, peja 204 ) 27 aura anya vidvAnoM ne bhI gAthA 827 ke anagnipakva zabda kA vizeSaNa ke rUpa meM hI artha kiyA hai| phalataH mUlAcAra kI gAthA 827-28 ko kandamUloM kI bhakSyatA ke sambandha meM prAmANika mAnanA aura usake artha ko sahI rUpa meM lenA cAhiye / gaNinI jJAnamatI jI ne mUlAcAra kI hindI TIkA meM pahale yahI artha lagAyA thA, para aba gAthA 213-217 kA udAharaNa dekara apane artha ko parivardhita kiyA hai| ina gAthAoM meM pratyeka aura saMmUrchima vanaspatiyoM ke udAharaNa haiN| inheM 'haritakAya' kahate hue unake parihAra kI sUcanA dI hai| uparokta carcA ke AdhAra para unakA bhI parivardhita mata punarvicAraNIya hai| 38 mUlAcAra ko digambara jainoM kA AcArAMga kahA jAtA hai / usameM zvetAmbara AgamoM ke aneka mata pAye jAte haiN| gAthA 827-28 bhI dazavaikAlika, gAthA 5.1.70 evaM AcArAMga 2.1.325 ke sAtha svara milAtI hai / yaha AcAra muniyoM yA zikSAvrata pAlakoM ke liye hai / ye kandamUloM ko apakva rUpa meM agrAhya mAnate haiM, agnipakva, nirjIva yA zastrapariNata ke rUpa meM nahIM / yaha artha AcArya vasunaMdi, AcArya mahAprajJa aura muni madhukara ne lagAyA hai / isa artha ko bhUla kahanA sahI nahIM lagatA / ina zAstroM ke maMtavyoM ko sAraNI-2 meM diyA gayA hai| mUlAcAra, 473 meM bhI 'apariNadaM Neva gehajjo' kA kathana hai| bhagavatI ArAdhanA 1206 meM andArita phala, mUla, patra, aMkura evaM kanda ke tyAga kI hI carcA hai / isa yuga meM bhI paM. devakInaMdana jI ne 'sAgAra dharmAmRta ke zloka 7.7-8 meM 'harita' kA artha harI vanaspati yA aprAsuka bIjAdi kiyA hai| yaha zloka bhI yahI kahatA hai ki haritAMkura - bIja aprAsuka avasthA meM na khAye / kSu. jJAnabhUSaNa jI ne apane 'sacitta vicAra' pustaka meM aneka vidvAnoM (paM. bulAkI dAsa Adi) ke maMtavya diye haiN| lATI saMhitA to yahAM taka kahatI hai ki pAMcavI pratimAdhArI svayaM bhI sacitta ko acitta kara sakatA hai| itanA avazya hai ki unhoMne kAlapakvana yA anya vidhiyoM kI apekSA agnipakvana ko acittatA kA AdhAra mAnA hai| AcArya caMdanA jI bhI sacittAhArajanya hiMsA ko tulanAtmakataH kSudra hI mAnatI haiN|

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(440) : naMdanavana sAraNI-2 : vibhinna zAstroM meM bhogopabhoga parimANavratI evaM sacittatyAga pratimAdhArI ke AhAra meM sacitta vanaspati granthanAma samaya bhogopabhoga parimANa sacitta tyAga ratnakaraMDa 2-3rI sadI Ardra mUlaka, adaraka, kacce (sacitta) mUla, phala, zrAvakAcAra makkhana, nIma aura zAka, zAkhA,koMpala, kanda, ketakI ke phUla (85) prasUna, bIja kA tyAga (141) carittapAhur3a 2-3rI sadI bhojana kA parimANa sacitta kandAdi kA 24/74 abhakSaNa 3. bhAvapAhur3a 2-3rI sadI - kda, mUla,bIja, puSpa patrAdi kiMci se saMsAra bhramaNa 4. mUlAcAra-1 2-3rI sadI - vallI, vRkSa, tRNa Adi vanaspatiyoM kA parihAra karanA caahiye| (sAdhu ke liye, 217) 5. mUlAcAra-2 2-3rI sadI - anirvIja, madhyasAra-rahita. prAsuka kalpanIya hai| (828) sacitta, Ama yA anagnipakva, kanda, mUla, bIja, puSpa, patrAdi kiMci, bhakSaNa kA tyAga (827) .8 kArtikeyAnuprekSA 10vIM sadI tAMbUlAdi (svAdya) sacitta patte, phala, chAla, kA parimANa, bhojana kisalaya evaM bIja ke kA parimANa (350) bhakSaNa kA tyAga (379) 7. vasunaMdizrAvakA 10vIM sadI / harita yA Ardra, chAla, patra, pravAla, kanda mUla aura aprAsuka jala kA tyAga 8. sAgAradharmAmRta 13vIM sadI trasaghAta, bahughAta, aprAsuka harita aMkura, pramAda, aniSTa, bIja, kaccA jala, harita anupasevya, kaMda, vanaspati kA tyAga (7.8) kalIMdA, droNapuSpa Adi kA sImita kAla/Ajanma tyAga 9. caritra prAbhRta 16vIM sadI kanda, zAka, puSpa va sacitta kA abhakSaNa TIkA aneka vanaspatiyAM, phala Adi kA tyAga (23) 10. sacitta vivecana 20vIM sadI / sacitta aura sacitta ko acitta karane acitta-donoM bhakSya para bhakSya hai| cAra

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vanaspati aura jaina AhAra zAstra : (441) vastutaH sacittAhAra se sambandhita madhyayugI vicAradhArA ke samAna anya mAnyatAoM ke kAraNa hI naI pIr3hI dharma se upekSita hone lagI hai| unakI AsthA ko balavatI banAne ke liye hameM vartamAna meM upalabdha vaijJAnika jAnakArI kA upayoga kara svAsthya evaM dharmasaMrakSaNa ko protsAhita karanA caahiye|. uparokta carcA ke AdhAra para hama yaha kaha sakate haiM ki 1. sacitta/Ama zabda pratyeka aura sAdhAraNa-donoM koTi kI vanaspatiyoM ke liye prayukta hotA hai| 2. hamAre sAmAnya AhAra meM pratyeka vanaspati kI tulanA meM sAdhAraNa vanaspati kA aMza alpa hotA hai, ataH use bahughAtI hiMsA kA srota nahIM mAnA jAnA cAhiye / 3. bhogopabhoga parimANa vrata meM kucha hI sacitta vastuoM kA parimita kAla ke liye tyAga kiyA jAtA hai| unheM acitta kara khAyA jA sakatA hai| 4. sacitta tyAga pratimA ke stara para sabhI prakAra kI sacitta vastuoM kA Ajanma tyAga kiyA jAtA hai| hAM, unheM svayaM yA anya ke dvArA acittIkRta kara AhAra ke ghaTaka ke rUpa meM kAma meM liyA jA sakatA hai| 5. zikSAvratI evaM sacitta tyAga pratimAdhArI ke viparyAsa meM, sAmAnya jana yA pAkSika zrAvaka para uparokta AhAra niyama prayukta nahIM karane cAhiye kyoMki unakA jIvana krama inase viparIta dizA meM gatizIla hotA hai| ataH ve sacitta aura acitta-donoM koTi ke pratyeka aura sAdhAraNa vanaspatiyoM ko apane AhAra meM le sakate haiN| tathApi, dharmamukhI hone ke liye unheM apane vyavasAyoM, saMjJAnoM tathA AhAra meM jahAM taka samajha meM Aye, hiMsA ke alpIkaraNa kA prayatna karanA caahiye| sAmAnya jana ke liye yahI karma hai, yahI dharma hai| vartamAna vaijJAnika yuga meM hameM apane prAcIna yA madhyayugIna AcAryoM ke dvArA racita zAstroM kI sArvakAlikatA ke liye 'paNNA sammikkhae dhamma' kI uttarAdhyayana kI ukti ke anurUpa samIkSaNa karate rahanA cAhiye jisase hamArA jIvana prazastatara bana sake aura vaijJAnika buddhivAda ke mAdhyama se hama apane vizvAsa evaM bhaktivAda ko prabalatara banA skeN| sandarbha pATha 1. AcArAMga-2 : se bhikkhU bhikkhuNI vA gAhAvatI jAva paviDhe samANe sejjAo puNa osahIo jANejjA kasiNAo, sAsiyAo, avidalakaDAo, atiricchacchiNNAo, avvocchiNNAo taruNiyaM vA chivADiM aNabhikkaMtAbhajjitaM pehAe aphAsuyaM aNesaNijjaM ti maNNamANe lAbhe saMte No paDigAhejjA /

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(442) : naMdanavana 2. prajJApanA-1 : (a) patteyasarIra-bAdara-vaNapphaikAiyA duvAlasavihA paNNattA / taM jahAH rukkhA 32, 33, gucchA 52, gummA 24, latA 10, ballI 46, pavvaga 22, taNa 22, valaya 17, harita 30, osahi 26, jalaruha 28, kuhaNa 11 (ba) se kiM sAhAraNasarIra-bAdara-vaNapphaikAiyA ? sAhAraNa-zarIra-bAdara-vaNaphphaikAiyA aNegavihA pnnnnttaa| taM jahAH (53 nAma) 3. mUlAcAra-1. 217 : hodi vaNapphadi vallI, rukkhataNAdI taheva eiNdii| te jANa haritajIvA jANittA pariharedavvA / / 4. mUlAcAra-1.473 : tilacAuNausaNodaya-caNodaya-tusodayaM aviddhutthN| aNNaM pi ya asaNAdI apariNadaM va geNhejjo / / 5. mUlAcAra-9.827-28 : phala kaMda mUla bIyaM aNaggipakkaM tu AmayaM kiNci| NaccA aNesaNIyaM Na vi ya paDicchaMdi te dhIrA / / jaM havadi aNivvIyaM, NivaTTima, phAsuyaM kayaM ceva / NAUNa esaNIyaM taM bhikkhaM muNI paDicchaMti / / sacittavirata 6. ratnakaraNDazrAvakAcAra : mUla, phala, zAka, zAkhA, karIra, kaMda, prasUna viijaani| nAmAni, yotti so'yaM, sacitta - virato dayAmUrtiH / / 7. kArtikeyAnuprekSA : saccitaM phalaM pattI challI malaM va kisalayaM vIyaM / jo Naya bhakkhadi NANI sacitta virado have sodu / / 8. vasunaMdizrAvakAcAra : jaMvajjijjadi haridaM-taya-patta-pavAla-kaMda-phala-vIyaM aphAsuyaM ca salilaM sacitta-Nivatti-maMThANaM / / 9. sAgAradharmAmRta : haritAMkura-bIjAMbulavaNAdi-aprAsukaM tyajan / jAgRta-kRpaH caturniSThaH sacittavirataH smRtaH / 10. lATI saMhitA : bhakSaNe'tra sacittasya niyamo, na tu sparzane | tatsvahastAdinA kRtvA prAsukaM cAtra khAdati / / bhogopabhogaparimANa vrata 11. ratnakaraMDazrAvakAcAra : alpa-phala-bahu vighAtAt-mUlakamANi shrRNgveraanni| navanIta-niMba-kusumaM, kaitkmityev-mvheym|| 12. kArtikeyAnuprekSA : jANittA saMpattI, bhoyaNa, taMbUla, vtthmaadiinnN| jaM parimANaM kIradi, bhouvabhoyaM vayaM tassa / / 13. sAgAradharmAmRta : nAlI sUraNa kAliMda droNapuSpAdi vrjyet| Ajanma tadbhujAM hi alpaM phalaM ghAtazca bhuuysaam|| pratyeka vanaspati 14. SaTkhaMDAgama, dhavalA 1.1.41 : bAdaranigoda pratiSThitAzcArSAntareSu shruuyte| kva teSAmantarbhAvazcet? pratyeka zarIriSu iti brUmaH / ke te ?snuga-Ardraka-mUlakAdayaH /

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15. SaTkhaMDAgama, dhavalA 3.1.2.87 : sandarbha 1. 2. 5. 6. vanaspati aura jaina AhAra zAstra ke te ? (bAdaraNigodapadiTThidA) mUlayaddhu-bhallaka-sUraNa-galoi - logesAra - pamAdao / sutte bAdara-vaNaphadi patteya sarIrANameva gahaNaM kadaM Na tabbhedANaM? Na, bAdara- vaNaphadikAiyapatteyasarIreSasu ceva teMsiM aMtarabhAvAdo / kSu jJAna bhUSaNa: sacita vicAra, vIra sevA maMdira TrasTa, jayapura, 1994. AzAdhara, sAgAradharmAmRta (TIkA paM. devakI naMdana zAstrI), peja 236-37, 176-77. . 3. sudharmA, svAmI; AcArAMga - 2, sUtra 375, A. pra. sa., byAvara, 1980, peja 82. 4. AcArya, vIrasena; a. dhavalA -1, jai, saM, saM, saMgha, solApura, 1973, peja 273. ba. dhavalA - 3, ela. esa. jaina TrasTa, amarAvatI, 1941 peja 348, 232. : (443) Arya, zyAma prajJApanA-1, A.pra.sa., vyAvara, 1982, peja 49-53, 57. zAMti sUrIzvara ; jIva vicAra prakaraNa, jaina siddhAnta sosAyaTI, ahamadAbAda, 1950 peja 53, 56. 7. bendre, azoka evaM kumAra, azoka vanaspati vijJAna rastogI prakAzana, meraTha, 1999, peja 507. 8. dekhiye, saMdarbha 5, peja 67. 9. AcArya, baTTakera mUlAcAra-1, bhAratIya jJAnapITha, 1984, peja 369. 10. nAthUlAla zAstrI; vyaktigata patrAcAra 11. sudharmA svAmI sthAnAMga, jai. vi. bhA. lADanU, 1976 peja 850, 12. pAika, Ara. ela. evaM brAuna, piraTila, nyUTrIzana, vAIlI isTarna, dillI, 1970 pe. 2-4. 13. 'saMparka' 2000, RSabha vidvat mahAsaMgha, indaura 14. jaina, ena.ela pazcima meM sanmati kA samucita samAhAra jaina pracAraka, dillI, navambara 1999. 15. svAmI kumAra kArtikeyAnuprekSA, pa pra. maMDala, agAsa, 1978 peja 239, 16. AcArya kundakunda aSTapAhuDa, mahAvIra jI, 1967, peja 71. 17. sudharmA svAmI bhagavatI-3, A.pra.sa. vyAvara, 1994, peja 116. 18. dekhiye saMdarbha -5, peja 54. 19. jaina, azoka; vyaktigata patrAcAra. 20. jaina, pI.sI.; tIrthaMkara vANI, jUna 1996, peja 10. 21. maraDiyA, ke. vI.; sAinTiphika phAuMDezana oNpha jainijma, motIlAla banArasI dAsa, dillI, 1996. 22. zarmA, priyavrata dravya guNa vijJAna, caukhambA, vArANasI, 1996. (saMbaMdhita peja ). 23. dekhiye saMdarbha - 16, peja 112. 24. AcArya, amitagatiH puruSArthasiddhiyupAya, sonagar3ha TrasTa, sonagar3ha, 1978 pe. 68-69. 25. svAmI, samantabhadra ratnakaraMDa zrAvakAcAra, potadAra TrasTa, TIkamagar3ha, 1995, pe. 85/141.

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(444) : naMdanavana 26. svAmI, samantabhadra; vAsupujya stavana, 58, pratiSThA ratnAkara meM uddhRta, peja 64. 27. jaina. ena. ela.; sAiMTiphika kaMTeMTsa ina prAkRta kenansa, pArzvanAtha vidyApITha, vArANasI, 1996, peja 289-90. 28. - vahI - hiMsA kA samudra : ahiMsA kI nAva (prakAzanAdhIna) 29. AcArya, candanA; jaina spiriTa, akTUbara, 1999, peja 18. 30. jaina, rAjakumAra; paM. jamolA zAstrI, sAdhuvAda graMtha, jaina kendra, rIvA, 1989, pe. 293. 31. lalavAnI, gaNeza; tIrthakara, iMdaura, janavarI, 1986, peja 32. 32. zAstrI, nemicaMdra; mahAvIra aura unakI AcArya paramparA, di. jaina vidvat pariSada, sAgara, 1974, pe. 296. 33- dekhiye, saMdarbha-27, peja VII-IX 34. muni, ratnacaMdra, ardhamAgadhI koza-4, motIlAla banArasIdAsa dillI-7, peja 579. 35. ApTe, vhI.esa.; saMskRta aMgrejI zabdakoza, vahI, 2000, peja 83. 36. zAstrI nAthUlAla; vyaktigata patrAcAra. 37. varNI jinendra; jainendra siddhAMta koSa-3, bhAratIya jJAnapITha, 1975, peja 204. 38. gaNinI, jJAnamatI; vyaktigata patrAcAra

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jaina zAstroM meM bhakSyAbhakSya vicAra adhyAya Ge abhakSyatA ke AdhAra tathA jaina zAstroM meM azana, pAna, khAdya evaM svAdya ke rUpa meM bhakSya padArthoM ke cAra vargoM ke nirUpaNa ke sAtha sAmAnyajana aura sAdhuoM ko kauna-se padArtha AhAra ke rUpa meM grahaNa karane cAhiye, isa para carcA apekSayA kama hai, para kauna-se khAdya grahaNa nahIM karane cAhiye, isa para vistRta vivaraNa pAyA jAtA hai / AcArAMga ' meM sAdhuoM ko apakva, azastra - pariNata alpaphala - bahuujjhayaNIya vanaspati yA tajjanya khAdyoM kA aprAsuka hone ke kAraNa niSedha kiyA gayA hai| vahAM ardhapakva, ayonibIja - vidhvasta evaM kiNvita (bAsI, sar3e) padArthoM ke bhakSaNa kA bhI niSedha hai| isa niSedha kA mUla kAraNa, jIvarakSA kI bhAvanA evaM ahiMsaka dRSTi hI mAnA jAtA hai| sAmAnyataH isa prakAra kA niSedha zrAvakoM para bhI lAgU honA caahiye| isa dRSTi kA spaSTIkaraNa samantabhadra, vaTTakera, pUjyapAda, akalaMka tathA anya AcAryoM ne bhI kiyA hai| unhoMne khAdyoM kI abhakSyatA ke AdhAra ke rUpa meM (1) trasa - jIva - ghAta (2) pramAda parihAra ( 3 ) aniSTatA aura (4) anupasevyatA ko mAnA hai|' isake bahuphala - alpaghAtI padArthoM kI AMzika bhakSyatA sambhava lagatI hai| bhAskara naMdi aura AzAdhara Adi uttaravartI AcArya evaM paMDita bhI inhI pAMcoM koTiyoM ko abhakSyatA kA AdhAra mAnate haiM / inase spaSTa hai ki abhakSyatA kA AdhAra kevala ahiMsaka nahIM hai, apitu mAdakatA, rogotpAdakatA evaM anupasevyatA bhI hai jo svAsthya evaM jIvana ke lie hAnikAraka haiN| zAstrI ne uparokta matoM ke samanvaya se khAdyoM kI abhakSyatA ke pAMca AdhAra batAye haiN| inameM loka viruddhatA ke AdhAra ko pUrvAcAryoM ne anupasevyatA kI koTi meM mAnA hai| akalaMka ne to akhAdya vastuoM ko hI anupasevya koTi meM mAnA hai| ina AdhAroM kI sAraNI 1 meM saMkSepita kiyA gayA hai| isa sAraNI meM AdhAroM kI saMkhyA adhika hai, phira bhI, cUMki bindu 6 va 7 vanaspatiyoM se sambandhita haiM, ataH inheM koTi-2 meM hI samAhita karane para abhakSyatA ke mukhya AdhAra pAMca hI mananIya haiN| aneka grathoM meM vibhinna koTiyoM ke kucha udAharaNa bhI diye gaye haiM / kucha udAharaNa aneka koTiyoM meM Ate haiM / AgamakAla meM 14

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(446) : naMdanavana AdhAra 2. aneka apakca, azastra-pariNata evaM aprAsuka vastuoM ke aneSaNIya mAnane kA ullekha milatA hai, para digambara graMthoM meM mUlAcAra ke uttaravartI kAla meM isa mAnyatA ke ullekha nahIM haiN| isakA kAraNa anveSaNIya hai| sabhI prakAra kI koTiyoM ke antargata vibhinna padArthoM kA pahale zrAvaka ke bAraha vratoM ke AdhAra para bhogopabhoga parimANa evaM proSadhopavAsa Adi ke rUpa meM aura bAda meM aSTamUlaguNa aura bAisa abhakSyoM ke rUpa meM vargIkaraNa kiyA gayA hai| sAraNI 1 : abhakSyatA ke AdhAra udAharaNa trasajIva ghAta, do yA adhikendriya paMca uduMbara phala, acAra/murabbA bahughAta/bahubadha, jIvoM kI utpatti, Adi, dvidala, calitarasa, rAtri . bahu-jaMtu upasthiti se hiMsA, bhojana, madhu-mAMsAdi yoni-sthAna trasa jIvoM kI hiMsA sthAvara jIva ghAta pratyeka/anantakAla kandamUla, bahubIjaka, koMpala, (anantakAyika) jIvoM kI hiMsA adaraka, mUlI, kaccephala, Ardra haridrA pramAda/mAdakatAvardhaka Alasya, unmattatA, madya, gAMjA, bhAMga, aphIma, carasa, padArtha citta vibhrama taMbAkU Adi nazIle padArtha rogoppAdaka/aniSTa svAsthya ke liye padArtha ahitakara anupasevyatA/ lokavi pyAja, lahasuna Adi ruddhatA alpakala-bahuvighAta trasa-sthAvara jIva ganne kI gaMDerI, teMdU, kalIMdA, hiMsA kAMTe evaM gUdedAra padArtha apakvatA/azastra inake kAraNa sabhI jala Adi prati-hatatA/anagni vanaspati sajIva evaM pakvatA aprAsuka rahate haiM vanaspati-hamAre pramukha khAdya sAmAnyataH hamAre khAdya padArthoM meM kucha janita (dUdha, dahI, ghRta Adi) tathA kucha saMgRhIta (madhu Adi) ko chor3akara adhikAMza vanaspati yA vanaspatija hI hote haiN| AcArAMga' aura dazavaikAlika meM mUla, kanda, patra, phala, puSpa, bIja, pravAla, tvacA, zAkhA tathA skaMdha ke rUpa meM vanaspati kI dasa prakAra kI avasthAyeM batAI gaI haiN| unakA rUr3ha, bahusaMbhUta, sthira, utsRta, garbhita, prasUta evaM saMsAra caraNoM meM kramika vikAsa hotA hai| AgamoM evaM zAstroM meM inheM pratyeka kAya evaM anantakAla (sAdhAraNa, nigoda) ke rUpa meM vargIkRta kiyA hai| inake anya nAma bhI haiN| inase kabhI-kabhI sAdhAraNajana ko bhrAMti bhI ho jAtI hai| pratyeka kAya ke vanaspatiyoM meM eka pUrNa zarIra meM eka-jIvatA pAI jAtI hai, jabaki anantakAya koTi meM eka zarIra meM aneka-jIvatA pAI jAtI hai| inake zarIra ke vibhinna aMgoM se nayA prajanana HATHIPAT

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jaina zAstroM meM bhakSyAbhakSya vicAra : (447) ho sakatA hai| isaliye zAstroM meM inheM sAmAnyataH abhakSya hI, ahiMsaka dRSTi se, batAyA hai| sarasa' ne sabhI vanaspatiyoM ko caudaha rUpoM meM batAyA hai| jIva vicAra prakaraNa ke anusAra, pratyeka vanaspati phala, phUla, tvacA, mUla, patra aura bIja ke rUpa meM pAI jAtI hai aura isakA bhakSyabhAga prAyaH pRthvI, miTTI, bhUmi yA jala-tala ke Upara hI hotA hai| ye 12 prakAra kI hotI hai| isake viparyAsa meM, prAyaH anantakAya vanaspati miTTI ke andara utpanna hote haiM, kanda rUpa meM hote haiN| inake 20 bheda haiN| isake nAma va udAharaNa sAraNI 2 meM diye gaye haiN| isase patA calatA hai ki sAmAnyataH pratyeka vanaspati kI 1, 2, 6, 7, 9 evaM 12 koTiyoM ke 213 vanaspatiyoM ke vibhinna avayava hamAre liye bhakSya mAne jA sakate haiN| para inameM se bahubIjI 33 prakAroM ko dasavIM sadI ke bAda abhakSya hI batAyA gayA hai| iname teMdU, kaiMthA, bela, bijaurA, AMvalA, phanasa, anAra, paMcoduMbara, pIpara, sarasoM, nIma aura aneka apracalita vanaspatiyAM samAhita haiN| aneka vRkSoM kI tvacAdi khAdya ke rUpa meM to nahIM, para auSadhoM ke kAma AtI hai| inameM kucha (uMduMbara) kI abhakSyatA to aneka kAraNoM se mAnI gaI hai, para anekoM ke upayoga sAmAnya haiM cAhe ve saiddhAntika dRSTi se abhakSya hI kyoM na hoM / thaikara ne batAyA hai ki anantakAyoM ke 49 bhedoM ke bAvajUda, isa koTi kI 32 sujJAta vanaspatiyAM haiM jo saiddhAntika dRSTi se abhakSya haiN| inameM kucha aise padArtha aura koTiyAM haiM jo donoM bhedoM meM AtI haiN| udAharaNArtha - vibhinna patra rUpa meM zAka yA bhAjiyAM pratyeka vanaspati kI harita koTi meM AtI haiN| inakA anantakAyoM meM aneka nAmoM se samAharaNa hai| mUlI, harita aura kanda - donoM meM hai| bela kI koTi donoM ora hai| para inake antargata vanaspatiyoM ke nAma bhinna haiN| sAraNI 2: pratyeka aura sAdhAraNa vanaspatiyA~ ___ a. pratyeka vanaspati : 12 ba. anantakAya vanaspati : 20 . 1. vRkSa 1. kanda pyAja, lahasuna, AlU Adi (a) ekabIjI-Ama Adi 30 2. aMkura aMkurita dAleM guccha : beMgana, arahara Adi 33 3. kisalaya naI raktima pattiyAM gulma (jhAr3IdAra) : gulAba, 24 4. bhUmisphoTa kukuramuttA mogarAdi valaya (golAkAra) : tAr3a, cIr3a 16 5. Ardrakatrika adarakha, haldI, Adi kacUra latA : padma, nAga Adi 10 6. gAjara gAjara bela (vallI) : pAna, tarabUja, 41 7. mauthA mauthA, nAgara mauthA jaTAmAsI Adi 7. gAMTha : gannA, vetra, vaMzAdi 19 8. bathuA kI bathuA, pAlaka bhAjI Adi 8. tRNa : darbha, kuza, arjuna Adi 18 9. thega bhAjIdAra kanda

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(448) : naMdanavana 9. 10. 11. 12. harita (patra zAka ) : bathuA Adi jalaruha : kAI, kumuda Adi kuhaNa (aMkurita ) : kukuramuttA, kuka Adi auSadhi (anna) : gehUM, dhAna, mUMgAdi 26 28 10. pallaka 27 11. gaDUcI 10 12. guggula 13. chinnaruha 14. thora 15. kumArI paudhe bela 16. 17. paNaka 18. zaivAla 19. komala phala 20. gUr3ha zira viziSTa zAka giloya (auSadhi) auSadhi khallar3a, kharasAna kAMTedAra auSadhi vRkSa zatAvarI, suAvela phaMgasa jUTa, sana Adi AgamoM ke anusAra ardhapakva, anagnikva, azastrapratihata vanaspati, cAhe ve kisI koTi ke hoM, abhakSya mAne gaye haiM, anya dazAoM meM ve bhakSya haiN| mUlAcAra meM bhI inake anagnipakvatA kI dazA meM aneSaNIyatA kI carcA hai| AcArAMga aura dazavaikAlika meM jala aura usake vibhinna dhovanoM ke atirikta, lagabhaga tatkAlIna pracalita 100 vanaspatiyoM ke nAma diye haiN| nizIthacUrNi meM bhI tatkAlIna bhakSyoM ke rUpa meM prayukta honevAlI 72 vanaspatiyoM ke nAma haiN| yaha mata samIcIna nahIM lagatA ki sAmAnyajanoM ke liye varNita abhakSyatA ke siddhAnta zramaNoM para lAgU nahIM hote / " 10 kAI kacce phala abhakSyoM kI dhAraNA kA vikAsa aisA pratIta hotA hai ki Agamottara kAla meM bhakSyAbhakSya vicAra meM apakvatA evaM azastra - pratihatatA kI dhAraNA meM parivartana huaa| jaba uttarakAla meM vanaspatiyoM kA vargIkaraNa huA, taba pratyeka koTi kI tulanA meM anantakAyika koTi kA, ahiMsaka dRSTi se, sApekSa abhakSyatA kA mata prastuta kiyA gyaa| isa dizA meM digambarAcAryoM kA adhika yogadAna rhaa| unake vivaraNa paryApta nirIkSaNa-kSamatA aura usakI tIkSNatA ko vyakta karate haiN| zAMtisUri ne bhI gyArahavIM sadI meM isI mata kA anukaraNa kiyA hai| samaya ke sAtha uttaravartI AcAryoM ne yaha socA ki sAmAnyajana kA AhAra sAdhu ke samAna pratibaMdhita nahIM kiyA jA sktaa| ataH unhoMne ahiMsaka vratoM kI dhAraNA prastuta kii| isake aMtargata AhAra ko niyaMtrita karanevAlI bhogopabhoga parimANa evaM proSadhopavAsa Adi kI pravRttiyAM vikasita huiiN| pravacanasAra" meM to kevala arasa, madhu aura mAMsa rahita AhAra ko hI yuktAhArI batAyA hai| samaya ke sAtha, inameM paryApta kaThoratA Ane lgii| taba saralatA kI dRSTi se, ahiMsaka dRSTi ke vikAsa evaM vyavahAra ke liye, hiMsAmaya / hiMsAjanya khAdyoM

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jaina zAstroM meM bhakSyAbhakSya vicAra : (449) ke niSedha ke liye mUlaguNoM yA sArvakAlika vratoM kI dhAraNA pratipAdita kI gii| yaha prAcIna digambara yA zvetAmbara graMthoM meM nahIM dekhI jaatii| pAMcavIM sadI ke samantabhadra ke mizra vargIkaraNa (abhakSya tyAga, vratapAlana ) kI tulanA meM AThavIM sadI ke jinasena ne aSTa sArvakAlika vratoM meM kevala ATha abhakSya padArthoM ko hI rakhA - (1-3) madya, mAMsa, madhu kA tyAga (ye jaivI kriyA se prApta hote haiM yA inameM sUkSma evaM trasa jIva dRSTigocara hote haiM) aura (4-8) paMcoduMbara phala tyAga (inameM bhI sUkSma jIva hote haiN)| phalataH prArambha meM mUlataH ATha padArtha hI abhakSya mAne jAte the| inheM somadeva, cAmuMDarAya, devasena, padmanaMdi, AzAdhara paMDita, rAjamala, medhAvI aura kuMthusAgara ne bhI svIkRta kiyA hai| zivakoTi ne apanI ratnamAlA meM ina ATha mUlaguNoM ko bAhya mUlaguNa kahA hai aura vAstavika mUlaguNa samantabhadra ke hI mAne haiN| kahIM-kahIM madhu ke sthAna para dyUta tyAga mUlaguNa kahA gayA hai| yaha to nizcita rUpa se nahIM kahA jA sakatA ki sapta vyasanoM kI paramparA kaba se cAlU huI, para inameM bhI madya-mAMsa ko vyasana (abhakSya, tyAga) mAnA hai| madhu yahAM bhI chUTa gayA lagatA hai| kundakunda ne bhI madya ko ayuktAhAra meM sammilita nahIM kiyA hai| isase pratIta hotA hai ki madhu aura madya kI tarkasaMgata abhakSyatA vivAda kA viSaya rahI hai| Ajakala aMDe ko mAMsAhAra ke rUpa meM mAnane aura usakI abhakSyatA ke vaijJAnika kAraNa upalabdha haiM, para zAstroM meM varNita mUlaguNoM kI kisI sUcI meM inakA nAma nahIM hai| isake viparyAsa meM, aupapAtika sUtra meM ise AhAra-grAsa kA mAnaka batAyA gayA hai| kyA sUtrakAla meM bihAra meM aNDe kA itanA pracalana thA ki vaha mAnaka bana sake ? digambaroM ne acchA kiyA ki 1000 cAvaloM ke dAnoM ko grAsa kA mAnaka btaayaa| samaya kI mAMga hai ki inakI abhakSyatA ko kahIM na kahIM dhArmika mAnyatA avazya dI jAye, cAhe ATha kI nau yA dasa mUlaguNa hI kyoM na ho jAyeM ? AzAdhara ne to sabhI mAnyatAoM kA samAhAra kara naye rUpa meM ATha mUlaguNa batAye haiN| inameM uparokta abhakSyoM ke atirikta anya guNa bhI sammilita kiye gaye haiN| amitagati ne rAtribhojana-tyAga milAkara mUlaguNoM kI saMkhyA 9 kara dii| amRtacaMdra ne makkhana, anantakAya evaM rAtri bhojana kI abhakSyatA batAkara inakI saMkhyA 11 kara dii| uttaravartI samayoM meM abhakSya padArthoM kI saMkhyA bar3hatI gii| samantabhadra evaM pUjyapAda ne mUlI, adaraka, makkhana, nIma va ketakI ke phUloM kI abhakSya batAyA thaa| hemacandrAcArya ne dvidala ko sarvaprathama abhakSyoM meM ginaayaa| AgamoM ke anurUpa, AzAdhara ne bhI nAlI, sUraNa (kandamUla), droNa puSpa Adi sabhI prakAra ke anantakAyoM ko abhakSya btaayaa| somadeva ne pyAja ko usI koTi meM rkhaa| unhoMne kacce dUdha se bane dahI Adi ke naye va purAne dvidala ko abhakSya batAte hue kalIMdA na khAne kA bhI

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(450) : naMdanavana ullekha kiyA hai| varSA Rtu meM adalita dvidala dhAnya va patrazAka nahIM khAnA caahiye| sAta prakAra kI anantakAya vanaspatiyoM meM bIjotpanna gehUM Adi dhAnya bhI samAhita kiye jAte haiN| aisA pratIta hotA hai ki yaha varNana eka atireka hai| isakA samAhAra nemacaMdrAcArya ne pahale hI yaha kaha kara diyA thA ki sabhI vanaspatiyAM donoM prakAra kI hotI haiN| apane janma se antarmuhUrta taka ve anantakAya hI hote haiM, uttaravartI samaya meM inameM vizeSa bheda ho jAtA hai| Ajakala yaha bhI mAnA jAtA hai ki ye sabhI vanaspati saMkramita yA rogAkrAMta hone para dUsare sUkSma jIvoM kA AdhAra bana jAte haiN| ataH AzrayAzrayI bhAva se bhI ye abhakSyatA kI koTi meM A sakate haiN| aisA sambhava hai ki AzAdhara ke uttaravartI samaya meM jaise-jaise naye vanaspatiyoM evaM khAdyoM kA jJAna hotA gayA, unakI bhakSyAbhakSya koTi para vicAra kiyA jAne lgaa| Ajakala inake samekIkRta vargIkaraNa ke rUpa meM 22 abhakSya mAne jAte haiN| sAdhvI maMjulA ke anusAra inakA sarvaprathama ullekha dharmasaMgraha nAmaka graMtha meM milatA hai| daulatarAma ke jaina kriyA koSa meM bhI inakA nAma hai| ina nAmoM ko sAraNI 3 meM diyA jA rahA hai| isase spaSTa hai ki pratyeka sUcI meM kucha antara hai| jIvavicAraprakaraNa meM dvidala kA nAma nahIM hai, isake badale kacce namaka kA nAma hai| isI prakAra, daulatarAma ne hima tathA mRttikA jAti ke padArtha chor3a diye haiN| isake badale 'dhola bar3A' liyA hai jo dvidala yA calitarasa kA hI eka rUpa hai| ina abhakSyoM kI jaina sampradAya meM paryApta mAnyatA hai| inakA AdhAra uparokta pAMca AdhAroM meM se ekAdhika hai| yahAM yaha bhI spaSTa karanA cAhiye ki digambara granthoM meM aneka koTiyoM ke paryApta udAharaNa nahIM pAye jaate| sAtha hI, inake aneka nAmoM se aisA lagatA hai ki ye samaya-samaya para jor3e gaye haiN| yahI kAraNa hai ki aneka nAmoM se punarAvRtti doSa kA AbhAsa hotA hai| ga sAraNI 3 : vibhinna granthoM meM,abhakSyoM ke rUpa 1. dharmasaMgraha jIva vicAra daulatarAma anantakAya vicAra prakaraNa 1-4. cAra vikRtiyAM cAra vikRtiyAM cAra vikRtiyAM cAra vikRtiyAM madya maMsa mAMsa mAMsa mAMsa madhu madhu makkhana makkhana makkhana makkhana 5-9. pAMca uduMbara phala pAMca uduMbara phala pAMca uduMbara phala pAMca uduMbara phala 10. barpha barpha 11. olA olA olA olA 12. viSa viSa viSa viSa 13. rAtri bhojana rAtri bhojana rAtri bhojana rAtri bhojana madya madya madya madhu madhu barpha barpha

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14. bahubIjaka 15. ajJAta phala 16. acAra murabbA 17. anantakAyika 18. beMgana 19. calita rasa 20. Amagorasa - saMpRkta dvidala 21. tuccha phala 22. mRtjAti 23. 24. 25. makkhana calitarasa dvidala dholabar3A bahuja ajJAta phala acAra murabbA anantakAyika beMgana calita rasa tuccha phala kaccI miTTI apakva lavaNa jaina zAstroM meM bhakSyAbhakSya vicAra bahu ajJAta phala acAra murabbA anantakAyika beMgana calita rasa dvidala tuccha phala dholabar3A gArI bahubIjaka ajJAta phala acAra murabbA anantakAyika udAharaNArtha, calitarasa koTi meM madya, makkhana, acAra -murabbA evaM dvidala kI koTiyAM samAhita ho jAtI haiN| bahubIjaka meM baiMgana A jAtA hai| ye punarAvRttiyAM sudhArI jAnI caahiye| vartamAna yuga meM ina abhakSyoM para punarvicAra kI AvazyakatA hai / navayuga meM abhakSyoM ko kula cAra koTiyoM meM vargIkRta kiyA jA sakatA hai : 1. kiNvita 2. parirakSita acAra-murabbA madya madhu paMcoduMbara anantakAya bahubIjaka baiMgana beMgana calita rasa tuccha phala mRtjAti dholabar3A 3. trasa / sthAvara jIvaghAta 4. vividha mAMsa viSa barpha olA : (451) inakI abhakSyatA ke sambandha meM zAstrIya evaM vaijJAnika carcA Age kI jA rahI hai| tuccha phala ajJAta phala mRtajAti rAtribhojana apakva lavaNa kiNvita abhakSya padArtha : (1) madya evaM mAdaka padArtha vartamAna meM pracalita bAisa abhakSyoM meM prAyaH sabhI prakAra ke kiNvita evaM vikRta padArtha samAhita hote haiN| inameM cAra mahA vikRtiyAM mukhya haiM : madya, makkhana, madhu aura maaNs| inameM se prathama do madya aura makkhana kiNvana se utpanna hote haiN| inake atirikta, 'nava padArtha' meM dUdha, dahI, ghRta, gur3a, miThAI aura taila ko bhI vikRtiyAM hI mAnA hai| inameM bhI dahI aura ghRta kiNvana utpAda haiM / anyoM kI vikRtitA vicAraNIya haiN| ina chahoM ko samaya-sImA meM abhakSya nahIM mAnA jaataa| yahAM kevala abhakSya vikRtiyoM para hI vicAra kiyA jaaegaa| inameM pahalA sthAna madya kA hai /

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(452) : naMdanavana vastutaH 'madya' zabda se ve sabhI padArtha grahaNa kiye jAne cAhie jo usake samAna mAdaka prabhAva utpanna karate haiN| inake antargata gAMjA, aphIma, carasa tathA ela.esa.DI., hIroina Adi naye saMzleSita padArtha bhI samAhita hone caahie| purAne samaya meM inakA samucita jJAna-pracAra na hone se, sambhavataH inakA ullekha na ho pAyA ho, para ye sabhI mAdaka aura nazIle padArtha haiN| zAstrI ne ina sabhI kA abhakSyoM kI mAdaka koTi meM samAhAra kiyA hai| phira bhI, madya meM yaha vizeSatA to hai hI ki yaha kiNvana yA calita-rasana kI kiyA se prApta hotA hai jabaki anya aneka mAdaka padArthoM ke nirmANa meM yaha kriyA samAhita nahIM haiN| madya yA usake vividha rUpoM ke viSaya meM zAstrIya evaM vaijJAnika jAnakArI sAraNI 4 meM dI gaI hai| isase etadviSayaka prAcIna evaM navIna tathyoM ke jJAna kI tulanA kI jA sakatI hai| madya ke nirmANa aura prabhAvoM kA zAstrIya vivaraNa upAsakAdhyayana, sAgAradharmAmRta, puruSArthasiddhiyupAya tathA zrAvaka- dharma-pradIpa Adi meM pAyA jAtA hai| vaijJAnikoM ne bhI isa sambandha meM paryApta adhyayana kiyA hai| isase patA calatA hai ki vibhinna prakAra ke madyoM kA nirmANa kucha viziSTa parajIvI vanaspatiyoM kI kozikAoM kI vikAsa prakriyA ke phalasvarUpa hotA hai| yaha vikAsa prakriyA eka rAsAyanika kriyA hai jisake kAraNa ye kozikAyeM apane vikAsa hetu zarkarAmaya padArthoM ko vigalita karatI haiN| isake phalasvarUpa madya dvitIyaka utpAda ke rUpa meM prApta hotA hai| isa prakriyA meM USmA nikalatI hai, sAtha hI jala kI vASpa evaM kArbana DAi-oNksAiDa prApta hote haiN| inase upakaraNa meM paryApta phaina banatA hai aura uphAna jaisA AtA dikhatA hai| upakaraNa bhI garama ho jAtA hai| Ayurveda meM bhI Asava-ariSTa banAte samaya aisI hI sthitiyoM ko niyaMtrita karane ke liye sthUla upAya kiye jAte haiN| sambhavataH isI prakAra ke nirIkSaNoM ke kAraNa madya-nirmANa ke samaya jIvotpatti yA madya ke binduoM meM jIvoM ke astitva kA mata AcAryoM ne prastuta kiyaa| yadyapi isa prakriyA meM sUkSma jIvoM ke astitva se sambandhita yaha nirIkSaNa mahattvapUrNa hai para usakI bhUmikA kI carcA Adhunika dRSTi se mela nahIM khaatii| sAraNI 4 : madya-sambandhI prAcIna evaM navIna tathya prAcIna navIna 1. utpAdana (1) madya surAbIja, gur3a Adi (1) vibhinna prakAra ke madya zarkarA yukta (mahuA, ko sar3Akara (kiNvitakara) gur3a, dhAnyAdi) padArthoM ke yIsTa - banAyA jAtA hai| kozikIya kiNvana se prApta hote haiN| (2) isake nirmANa ke samaya (2) ye kozikAyeM parajIvI vanaspati haiN| ye apane aneka rasaja/ trasa jIva vikAsa ke liye zarkarAoM ko vidvelita utpanna hote haiN| karatI haiM aura madya banatA hai|

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jaina zAstroM meM bhakSyAbhakSya vicAra : (453) (3) madya ke rasa meM bhI jIva (3) jaba isa kriyA meM madya kI mAtrA 10-15% utpanna hote haiN| se adhika ho jAtI hai, taba inakI sakriyatA svayameva samApta ho jAtI hai aura madya nirmANa baMda ho jAtA hai| madya kI eka baMda meM aneka 4) zaddha madya ethila ailkohala nAmaka yaugika jIva utpanna hote haiN| yadi hai| vibhinna peya madirAoM meM tathA Asavave bAhara phaileM, to pUrA ariSTAdi auSadhoM meM isakI mAtrA bhinna-bhinna saMsAra unase bhara jaaegaa| hotI hai| kiNvana kI kriyA se Ajakala bahutere khAdya, auSadhi aura audyogika padArtha banAye jAte haiN| isa kriyA se nirmita lagabhaga 84 padArthoM kI sUcI zrIbha aura brika ne apanI pustaka meM dI hai| 2. prabhAva (1) madyapAna se rasaja/trasa (1) yaha vASpazIla padArtha hai aura tvacA para par3ane jIvoM kI hiMsA hotI hai| para yaha zIghra vASpita hotA hai jisase tvacA kA tApamAna kama hotA hai aura tAjagI kA anubhava hotA hai| ucca sAMdraNa meM yaha kozikAoM se jala khIMcakara unheM akriya banA detA haiM, vikRta kara detA hai| isase yaha kITANu-nAzaka evaM pratirodhI hotA hai| tanu madya kSudhAvardhaka hotA hai| yaha peTa kI AMtoM meM hisTaimIna evaM gaisTrIna vimocita kara srAvoM ko bar3hAtA hai| yaha manovaijJAnikataH uttejaka evaM USmAdAyI hotA hai| 15% se ucca sAMdraNa kA madya nAvoM kI gatizIlatA ko ruddha karatA hai, zleSmA-jhillI ko uttejita karatA hai, gaisa, vamana evaM mitalI lAtA hai tathA peTa aura AMtoM kI enjAimI kriyA ko pratibaMdhita karatA hai| (2) madya mana ko mohita karatA (4) yaha kendrIya nAr3I taMtra ko avanata kara hai| madyapAna se abhimAna, sukhAbhAsa yA tanAva-zaithilya kA AbhAsa bhaya, krodha Adi hiMsaka detA hai| isa kAraNa hI madyapAyI vyakti vRttiyAM udita hotI haiN| samasta pratibaMdhoM se mukta hokara niMdanIya yA madyapAna dhArmika guNoM ko asAmAjika vyavahAra karatA hai| naSTa karatA hai| yaha unmAda, mUrchA, mirgI evaM mRtyu taka kA kAraNa hotA hai| (3)

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(454) : naMdanavana madya durgati kA kAraNa hai| (5) madya mastiSka ke jAlakoM evaM sakriyatA madya citta-vibhrama utpanna niyaMtraka kendroM ko prabhAvita kara unheM akriya karatA hai| karatA hai| yaha dRSTi kI tIkSNatA evaM madya kuyonija bhojana hai| mastiSka va mAMsapeziyoM kI samanvaya-kSamatA madyapAyiyoM kI saMgati bhI kama karatA hai| doSa janaka hai| yaha vedanAhara nahIM hai, phira bhI yaha vedanA kI anubhUtigamyatA kI sImA ko bar3hAtA hai aura sukhAbhAsa detA hai| 5-6 grAma se adhika madya pIne para mAtrAnusAra prabhAva bar3hate haiM aura behozI taka A jAtI hai| isakI adhika mAtrA suSumnA ko prabhAvita karatI hai, hRdaya kI kaMpana bar3hAtI hai, raktacApa bar3hAtI hai evaM hRdaya-peziyoM ko hAni pahuMcAtI hai| madya ke prabhAva se yakRta vasIya amloM kA saMzleSaNa evaM saMcaya adhika karane lagatA hai| isase bhUkha kama hotI hai aura gaisa banatA hai| madyapAna se mUtralatA bar3hatI hai aura mUtra-niyaMtraka hArmona kA utpAdana kama hotA hai| madya vAsanA kA uttejaka hai| zarIra-taMtra meM madya kA adhikAMza yakRta meM cayApacita hokara USmA utpanna karatA hai| lagabhaga 0.6 lITara madya mAraka ho sakatA hai| 3. upacAra madya ke vyasana ko dUra karane meM manovaijJAnika vidhiyoM, yoga, khAnapAna-parivartana tathA DAi-salphirAma-jaisI auSadhiyAM sahAyaka hotI haiN| sAraNI 4 se yaha spaSTa hai ki madya nirmANa ke samaya vanaspati kozikAyeM bAhara se DAlI jAtI haiN| ve vikasita hotI haiM aura apanI janasaMkhyA meM alpa kAla meM hI apAra vRddhi kara letI haiN| madya ke kiMcit adhika sAMdraNa hone para ye kozikAyeM vikRta hokara akriya ho jAtI haiM, adhikAMza avakSepita ho jAtI hai| isalie madya se aura madya meM jIvotpatti kI bAta vaijJAnika dRSTi se tathyapUrNa nahIM hai| hAM, yaha avazya hai ki Asava, ariSTa yA aneka madirAoM kA Asavana nahI kiyA jAtA, ataH unameM ekendriya tathA akriyakRta vanaspati kozikAyeM vilayana, kolAyaDa yA nilambana ke rUpa meM banI rahatI haiN| lekina uttama koTi kI madirAoM ke Asavana hone se unameM yaha doSa nahIM pAyA jaataa| aisA pratIta hotA hai ki yaha zAstrIya vivaraNa anAsavita madyoM ke AdhAra para kiyA gayA hai kyoMki sAmAnyajana inakA hI

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jaina zAstroM meM bhakSyAbhakSya vicAra : (455) upayoga karate haiN| madyotpAdI vanaspati kI ye kozikAyeM trasa haiM yA sthAvara-isa para pichalI sadI ke vaijJAnikoM meM vivAda rahA hai| inheM sthAvara aura trasoM se eka pRthak jIva zreNI meM hI liyA jAtA hai| phalataH trasa jIvaghAta kA siddhAMta madya kI abhakSyatA ko puSTa nahIM karatA hai| zAstroM meM madya kI abhakSyatA ke kAraNoM meM usake vyaktigata va sAmAjika kuprabhAvoM ko nirUpita kiyA gayA hai| vaijJAnika dRSTikoNa se yaha mAnA jAtA hai ki madya kI alpamAtrA (6-10 milI. ) auSadha, tAjagI, jvara-zamana Adi aneka kAraNoM se lAbhadAyI ho sakatI hai para adhika mAtrA hRdaya, yakRta, vRkka tathA mastiSka ke kucha sakriya bhAgoM ko prabhAvita karatI hai| isa kAraNa hI sukhAbhAsa, mohakatA evaM asAmAjikatA ke lakSaNa prakaTa hote haiN| yaha sukhAbhAsa kI anubhUti hI isake vyasana kA kAraNa banatI hai| zAstroM meM madya ke jina prabhAvoM ke varNana haiM, ve adhika mAtrA meM madyapAna se zarIra-taMtra ke vibhinna ghaTakoM para hone vAle prabhAvoM ke nirUpaka haiN| vaijJAnikoM ne ina dRSTa prabhAvoM ke antaraMga kAraNoM kA bhI jJAna kiyA hai| unakI zodhoM ne yaha bhI batAyA hai ki aphIma meM vidyamAna koDIna-morphIna, gAMje-carasa-bhAMga meM vidyamAna kainovinola kI kriyA bhI, saMracanAtmaka bhinnatA ke bAvajUda bhI, zarIra-taMtra ke sakriya avayavoM para madya ke samAna hI hotI hai| ela. esa. DI., hIroina aura vartamAna smaika ke bhI samarUpa prabhAva hote haiN| ye mada, moha evaM vibhrama utpanna karate haiN| vaijJAnika madyapAyI kI vibhinna nindanIya evaM asAmAjika pravRttiyoM kI bhalI-bhAMti vyAkhyA kara sakatA hai| ataH auSadhIya yA bAhyataH samparkita (mardanAdi) madyamAtrA se adhika madyapAna hamAre liye hAnikAraka hai| isa prakAra, sthAvara-jIvaghAta, mAdakatA, vikRti evaM anupasevyatA (loka viruddhatA) ke kAraNoM se madya kI abhakSyatA aura bhI prayogasiddha rUpa se puSTa huI hai| isameM utpAda doSa bhI hai aura prabhAva doSa bhii| unameM utpAda doSa cAhe na bhI ho, prabhAva doSa to hai hii| isase bhArata sarakAra taka cintita hai| sarakAra dRzya-zravya evaM dUradarzana ke mAdhyama se inake kuprabhAvoM ke prati janajAgaraNa kara rahI hai| jainoM ke liye yaha prasannatA kI bAta hai| (2) makkhana madya ke samAna makkhana ko bhI vikRti mAnA gayA hai| para yaha mAnyatA kaba pracalita huI, yaha spaSTataH jJAta nahIM kyoMki isakA ullekha aneka AgamoM meM bhI hai| A. haribhadra, amRtacaMdra, amitagati, AzAdhara tathA daulatarAma kAsalIvAla ne batAyA hai ki dUdha se bane dahI ko mathakara makkhana nikAlane ke bAda use eka-do muhUrta (1-1'/, ghaMTe) meM tapAkara ghRta ke rUpa meM pariNita kara lenA caahie| isake bAda makkhana meM usI varga ke asaMkhyAta saMmmUrchana jIva utpanna hote rahate haiN| isake khAne se madhu aura mAMsa ke samAna doSa

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(456) : naMdanavana hotA hai| vastutaH makkhana dUdha yA malAI ke AMzika kiNvana se prApta hotA hai| ugrAditya ne batAyA hai ki isake guNa dUdha se milate-julate haiN| 23 1. dUdha: zIta, madhura, cikkaNa, hitakara, roganAzaka, kAmavardhaka, puSTikara, amRta 2. makkhana : zIta, madhura-amla, pathya, hitakara, roganAzaka, ativRSya 3. ghRta: zIta, pAcaka, dRSTivardhaka, roganAzaka medhya, puSTikara, rasAyana 4. dahI : uSNa, amla, cikkaNa, malAvarodhI, vAtanAzaka, vRSya, viSahara, guru 5. takra : uSNa, amla, rukSa, kaSAya, malazodhaka, kaphanAzakaagnivardhaka, laghu dUdha aura makkhana meM yaha antara hai ki dUdha meM pAnI adhika, vasA kama hotA hai aura makkhana meM vasA adhika ( 85% ) aura jala tathA anya padArtha kama ( 15% ) hote haiN| vastutaH makkhana banAne kI prakriyA dUdha ke taila-jala imalzana ko jala-taila imalzana meM parivartana karane kI prakriyA hai / ise sarala karane ke liye yaha pAyA gayA ki yadi prAsuka yA paiscurIkRta dUdha yA malAI ko laikTika esiDa baisilI nAmaka baikTIriyAI kiNva yA tadyukta dahI, takra yA amla padArthoM se Rtu va tApamAna ke anusAra 10-18 ghaMTe taka upacArita kiyA jAe, to dUdha kA vasIya bhAga kiMcit kiNvita hone ke kAraNa saralatA se pRthaka kiyA jA sakatA hai| isa kriyA meM dUdha ke kucha vileya aMza khaTTe laikTika amla yA dahI meM pariNata hokara makkhana meM kucha khaTAsa paidA karate haiM aura use laikTika svAda va gandha dete haiM / phalataH makkhana meM na kevala dUdha kI vasA hI rahatI hai, apitu usameM vidyamAna kailsiyama Adi proTIna bhI rahate haiM / isa prakAra, hama dekhate haiM ki makkhana prApta karane meM baikTIriyAI parivartana hotA hai| ye baikTIriyA eka kozikIya sUkSma jIvANu mAne jAte haiM aura apane vikAsa ke samaya dUdha ke vasAvihIna kucha avayavoM ko laikTika amla jaise pAcaka ghaTakoM meM pariNata kara use aura bhI upayogI banAte haiM / isI AdhAra para dahI aura maTaThe ko svAsthya kI dRSTi se uttama khAdya mAnA gayA hai / vastutaH dahI, takra aura makkhana: sabhI dUdha kI vikRtiyAM haiN| isIlie Aja inheM bhojana kA anivArya ghaTaka mAnA jAtA hai / phalataH yaha spaSTa hai ki makkhana kA prabhAva uttama hai / sambhavataH yahI kAraNa hai ki pahale ise abhakSya nahIM mAnA jAtA thA / isakI abhakSyatA kI mAnyatA uttaravartI hai isameM zAstrIya dRSTi se utpAda doSa mAnA jAtA hai, parantu prabhAva doSa nahIM / ataH madya ke viparyAsa meM, yaha bahuphala - alpaghAtI hai aura madya niSedha kI tulanA meM, isake viSaya meM alpa vivaraNa hI milatA hai| yadi buddhi evaM vIrya-vardhakatA koI doSa hai, to makkhana nizcita rUpa se isa doSa se dUSita

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jaina zAstroM meM bhakSyAbhakSya vicAra : (457) hai| vaijJAnika dRSTi se, makkhana vasIya hone se usameM zarIra taMtra ke cAlana ke liye anna kI tulanA meM dugunI UrjA pradAna karatA hai, aneka viTaimina aura lavaNa pradAna karatA hai| isa AdhAra para makkhana kI abhakSyatA gRhasthoM ke liye utanI mahattvapUrNa na ho jitanI sAdhu ke liye, sambhAvita hai| (3-4) calitarasa aura dvidala ___ 'calitarasa' zabda se aise khAdya padArthoM kA bodha hotA hai jinake prAkRtika rasa yA svAda meM kucha dinoM rakhe rahane para, kiNvita hone para aura sambhavataH saMghanita karane para parivartana A gayA ho| vaijJAnika dRSTi se to dUdha ko bhI calitarasa mAnanA cAhiye, kyoMki yaha aneka prakAra ke AhAra-ghaTakoM ke jIva-rAsAyanika parivartana ke phalasvarUpa sravita hotA hai| para yaha khaTTA nahIM hotA, ataH ise calitarasa yA vikRti nahIM mAnA jaataa| isIliye isake upayoga meM dhArmika pratibandha nahIM hai| para isake kiNvana se utpanna sabhI utpAda calitarasa hote haiN| sambhavataH ghI calitarasa isaliye nahIM mAnA jAtA ki vaha bhI khaTTA nahIM hotaa| yaha sAmAnya dhAraNA hai ki jala yukta, bAsI khAdya padArtha (inheM vAyujIvI jIvANu apanA ghara banAkara, vikasita hote samaya aMzataH vidalita karake unameM khaTAsa lA dete haiM) athavA kiNvana kriyA se taiyAra kiye padArthoM meM vikRti ke kAraNa khaTAsa A jAtI hai aura ve vikArI ho jAte haiN| isa dRSTi se sabhI dakSiNa bhAratIya pramukha khAdya (iDalI, DosA, uttapam, DhokalA, maTThA Adi) abhakSyatA kI koTi meM Ate haiN| uttara bhArata kI jalebI, bar3A, chole-bhaTUre, dahIbaDA, Adhunika yuga kI breDa-biskiTa Adi aura nAna, khamIra kA cUrNa, bAsI roTI aura bhAta, nIbU kA sirakA Adi bhI calitarasa meM hI samAhita hote haiM, kyoMki uparokta sabhI padArtha mUla khAdyoM ke kiNvana se taiyAra kiye jAte haiN| sambhavataH isa prakrama se bananevAlA sarvaprathama khAdya 'madirA hI hogI, calitarasoM ke bhakSaNa meM bhI madirA ke samAna doSa mAnA gayA hai| ahiMsA kI sUkSma dhAraNA evaM prAkRtika cikitsakoM ke mata se hamAre Adarza AhAra meM prAkRtika padArthoM ke sAmAnya yA ubale hue rUpa, unake pIsane yA ubAlane se prApta cUrNa yA rasa evaM dUdha-phala hI honA caahiye| parantu mAnava ne yathAsamaya Akasmika rUpa se anubhava kiyA ki khAdyoM ko agni para pakAne se yA kiNvita kara upayoga karane se unakI supAcyatA evaM rasamayatA adhika rucikara ho jAtI hai| ina kriyAoM meM khAdyoM ke dIrghANu kiMcit viyojita hokara laghu ho jAte haiM, jisase unake svAMgIkaraNa meM pAcanataMtra ko bhI kama mehanata karanI par3atI hai| isaliye kacce, ubale yA akiNvita khAdyoM kI tulanA meM sAmAnya AhAra meM anya prakAra ke khAdya adhika hote haiN| inakI abhakSyatA kA AdhAra inameM jIvANuoM (yIsTa,

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(458) : naMdanavana bekTIriyA, phaMjAI) kI utpatti mAnA jAtA hai jo ahiMsaka dRSTi kA nirUpaka hai| para ye sabhI jIvANu aba vanaspati koTi ke hI mAne jAte haiM aura ye hI kisI na kisI rUpa meM hamAre AhAra ke ghaTaka haiN| ina jIvANuoM kI eka vizeSatA yaha bhI hai ki ye prAyaH ekakozikIya haiM aura jIvana tattva ke nimnatama stara ke nirUpaka haiN| inakI tulanA meM, anya vanaspatiyAM bahukozikIya hotI haiN| vastutaH "vizvag jIvacite loke' meM zarIra aura pariveza meM vyApta inhIM sUkSma jIvANuoM kA ullekha hai| inake binA hama jIvita hI kaise raha sakate haiM? yahAM yaha sUcanA bhI manoraMjaka hogI ki AcArAMga-cUlA meM aneka prakAra ke dhovanoM (ATA, tila, tuSa, cAvala, mAMDa Adi) kI bhakSyatA calita-rasa (khaTTe) hone para hI mAnI gaI hai| AgamoM meM anyatra bhI aise khaTTe pAna-bhojanoM kA ullekha hai| yadyapi yaha vivaraNa zramaNoM ke liye hai, phira bhI yaha to spaSTa hai ki yaha calitarasatA kiNvana yA vikRti ke binA nahIM ho sakatI hai| svAsthya kI dRSTi se aise dhovana supAcya evaM pAcaka hote haiN| phalataH calitarasI padArthoM kI abhakSyatA kI samagra dhAraNA punarvicAra cAhatI hai| isakA AdhAra utpAda doSa na hokara zarIra evaM mana para honevAlA zubhAzubha prabhAva mAnA jAnA caahiye| hemacandrAcArya aura somadeva ne dvidala ko abhakSya batAyA hai| isakA sAmAnya artha aise annoM se hai jinake do samAna Tukar3e kiye jA sakate haiN| prAyaH sabhI dalahana dvidala hote haiN| zAstroM meM purAne dvidala ko abhakSya kahA hai kyoMki barasAta meM, purAne ho jAne para yA anya paristhitiyoM meM ve ghuna jAte haiM, unameM jIvANu to kyA, trasa jIva bhI pAye jAte haiN| yaha sAmAnya anubhava kI bAta hai| isase purAne dvidala calita rasa bhI ho jAte haiN| ataH jIvaghAta kI dRSTi se inakI abhakSyatA nirvivAda hai| yahI nahIM, yaha bhI batAyA gayA hai ki dvidaloM ko kacce dUdha yA usase bane dahI-mar3he ke sAtha nahIM khAnA caahiye| isase bUMdI kA rAyatA, bar3e, dhola bar3e Adi sabhI abhakSyatA kI koTi meM A jAte haiN| dvidaloM kI abhakSyatA se hamAre AhAra kA eka pramukha proTInI ghaTaka hI samApta ho jaayegaa| zAstrIya dRSTi se, aise khAdyoM meM sUkSma jIvANu utpanna ho jAte haiN| yaha to vAtAvaraNa evaM kiNvana kA prabhAva hai| AzAdhara ne isa viSaya meM kucha udAratA dikhAI hai| ve pakAye hue dUdha se bane dahI-maDhe se mizrita dvidala ko bhakSya mAnate haiN| phalataH dvidala evaM dahI-maTThA mizrita dvidala khAdyoM kI abhakSyatA purAne yA vikRta dvidaloM para hI lAgU mAnanI cAhiye, naye dvidaloM para nhiiN| ataH dvidala ke badale vikRta yA purAne 'dvidala' zabda kA upayoga karanA caahiye| phira bhI, yadi calitarasa kI abhakSyatA hai, to AzAdhara kA mata khaMDita hI rhegaa| yadi kiNvana se prApta padArthoM kI koTi eka hI banAI jAtI, to adhika acchA thaa| isase abhakSyoM kI saMkhyA kama hogii|

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jaina zAstroM meM bhakSyAbhakSya vicAra : (459) 2. paMrirakSita khAdya : (5) acAra-murabbA ___ vartamAna yuga meM acAra-murabbA yA saMdhAnita khAdyoM ko parirakSita khAdyoM kI koTi kA pratinidhi mAnanA caahie| sambhavataH sarvaprathama bAIsa abhakSyoM kI dhAraNA ke vikAsa ke samaya hI ina khAdyoM ko abhakSyatA kI koTi meM viziSTa nAma dekara rakhA gyaa| yahI kAraNa hai ki prAcIna granthoM meM inakA nAma nahIM miltaa| dharmasaMgraha meM saMdhAnoM kI abhakSyatA kA koI kAraNa nahIM batAyA gayA hai, para jaina-kriyA-koza meM kahA gayA hai ki jaba Ama, nIMbU Adi meM rAI, kalauMjI Adi milA kara taila milAyA jAtA hai, taba unameM anake trasajIva utpanna hote haiN| ataH inake khAne se mAMsa-doSa lagatA haiN| sambhavataH Aja kA sAmAnya zikSita vyakti isa kathana ko nahIM mAna skegaa| yahI kAraNa hai ki acAra-murabbA Adi parirakSita padArthoM kA sevana svAda, svAsthya evaM rasamayatA ke kAraNa dinoMdina bar3ha rahA hai| vastutaH pratyeka vyakti isa tathya se paricita hai ki sAmAnya hare phala yA bhojya padArtha biziSTa RtuoM meM paidA hote haiM aura ve kucha samaya bAda Antarika evaM bAhya jIvANuoM ke prabhAva se vikRta hone lagate haiN| unakI bahuta dinoM taka upayogitA banAye rakhane ke liye yaha Avazyaka hai ki unameM vikArotpAdI ghaTakoM kI sakriyatA ko samApta kara diyA jaae| namaka, tela, zakkara, sirakA Adi padArtha yaha kAma saralatA se karate haiN| Ajakala soDiyama benjoeTa ke samAna aneka rAsAyanika padArtha bhI isa kAma Ate haiN| acAra prAyaH khaTTe mAne jAte haiM aura murabbe miitthe| para Ajakala mIThe acAra bhI banane lage haiN| isameM parirakSakoM ke atirikta anya ghaTakoM ko milAne se unakI upayogitA auSadhIya dRSTi se bhI bar3ha jAtI hai| yahI nahIM, unakI vikRti ruka jAne se parirakSita padArthoM ko varSa kI sabhI RtuoM meM kAma meM liyA jA sakatA hai| takanIkI dRSTi se acAra-murabbe banAne kI isa kriyA ko hI 'parirakSaNa' kahate haiN| isa vidhi ke vikAsa se aba Ama-nIMbU kI to bAta hI kyA, gAjara, mUlI, adaraka, mirca, gobhI, karelA Adi aneka zAka-bhAjiyoM ke acAra-murabbe banAye jAne lage haiN| yadyapi ye khAdya hamAre AhAra ke alpamAtrika ghaTaka haiM aura khAdya koTi meM AteM haiM, phira bhI inake upayoga se bhojana kA pAcana aura uddIpana sarala ho jAtA hai| inameM vidyamAna ghaTaka svAsthyavardhaka hote haiN| AMvale ke murabbe se kauna paricita nahIM hai ? yaha to auSadhika bhI hai| AMvale aura Ayurveda kA avinAbhAva sambandha hai| Aja ke yuga meM acAra-murabboM kI koTi ke padArthoM kI vividhatA baDhI hai| inameM TamATara Adi ke sAMdrita rasoM se kaicapa, saoNsa, skvaiza Adi samAhita haiN| ye parirakSita kara varSa bhara milate rahate haiN| aneka phaloM ke rasoM va khaMDoM se bane hue jaima aura jailI bhI parirakSita padArtha haiN| vastutaH Ajakala

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(460) : naMdanavana khAdya-bAjAra meM jAne para aisA lagatA hai ki aba parirakSita khAdyoM evaM peyoM kA hI yuga A gayA hai| aMbroziyA kI Dibbe banda svAdiSTa khIra to hamAre gharoM meM bhI nahIM bntii| janasaMkhyA kI vRddhi evaM jIvana kI jaTilatA evaM vyastatA ne mAnava ko itanA vivaza kara diyA hai ki vaha parirakSita khAdyoM para hI nirbhara rahane lagA hai| isIliye aba pratyeka khAdya ke parirakSita rUpa meM milane kI yojanAyeM calane lagI haiN| bhArata meM bhI yaha prakriyA tejI se vikasita ho rahI hai| parirakSaNa kI bhI aneka bhautika evaM rAsAyanika vidhiyoM kA vikAsa huA hai| prazItana aura vAyurodhI DibbAbandI aisI hI vidhiyAM haiN| gharoM meM rephrIjareTara aura bAjAroM meM prazItana bhaMDAroM meM sabjiyoM ko prazItita kara rakhA jAne lagA hai| barpha ke tApamAna para jIvANu khAdyoM ko vikRta nahIM kara paate| vAyurodhI DabbAbaMdI bhI prazItana ke sahayoga se kAma karatI hai| isase do lAbha hote haiM- vAyu ke jIvANu evaM oNksIjana se padArthoM kA vikRtikaraNa ruka jAtA hai aura prazItana se vikRtikaraNa kI samaya-sImA meM vRddhi ho jAtI hai| aneka lekhaka ina vidhiyoM ke kucha duSprabhAvoM kI ora saMketa dete dikhate haiM, para yaha to 'ati sarvatra varjayet', kI ukti ko hI caritArtha karatA hai| pratyeka prakriyA kI apanI sImA aura sAvadhAnI to dhyAna meM rakhanI hI caahiye| yadi ina saMketoM kA pAlana na kiyA jAe, to zAyada hI kisI khAdya kA utpAdana use vikRta dikhe| prAkRtika khAdoM ke badale kRtrima khAdoM kA upayoga, kITamAra davAoM kA prayoga Adi vikRti ke kAraNa batAye jA rahe haiN| paramparAgata zrAvakoM ke gharoM meM vibhinna RtuoM kI harI sabjiyoM aura bhAjiyoM ko sukhAkara aura yathAvazyakatA khAne kA rivAja hai| isa prakriyA meM, yadi gRhaNiyAM khAdyoM ko sukhAne se pUrva unheM acchI taraha jIvANunAzI rasAyanoM ke ghola meM dhokara sApha kara leM, to jyAdA lAbha rahatA hai| sUkhane se sabjiyoM kA jalAMza kAphI kama ho jAtA hai aura unameM vidyamAna prAkRtika parirakSakoM kI mAtrA bar3ha jAtI hai| donoM hI sthitiyAM jIvANuoM yA vAyu dvArA unake vikRtikaraNa ko rokatI haiN| isa vivaraNa se spaSTa hai ki parirakSita khAdyoM meM jIvaghAta, ataeva abhakSyatA kA prazna vicAraNIya hai| hAM, yaha bAta alaga hai ki parirakSaNa ke liye Avazyaka prakriyA evaM sAvadhAniyoM meM pramAda kiyA gayA ho| aisI sthiti meM khAdya vikRta, phalataH abhakSya ho jaaeNge| 3. trasa/sthAvara jIvaghAta : (6) madhu yA zahada zAstroM meM tIna makAroM kI abhakSyatA meM madhu kA nAma bhI samAhita hai| nizIthacUrNi meM koMtiya, mAkSika evaM bhrAmara - tIna prakAra kA madhu batAyA

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jaina zAstroM meM bhakSyAbhakSya vicAra : (461) gayA hai| isa yuga meM bhI dUdha, dahI, ghI aura makkhana bhojana ke sAmAnya ghaTaka the| sAdhuoM ke liye bhI ye grAhya the| kotiya madhu to Amra-latikAoM se prApta hotA hai| mAkSika evaM bhrAmara ke nAma hI unake srotoM ko vyakta karate haiN| madhu ko aprazasta vikRti kA padArtha mAnA gayA hai| yaha vikRti isaliye hai ki yaha madhumakkhiyoM yA prANiyoM ke saMghAta se utpanna hotA hai aura unake lAra se saMpRkta hone se azuci kahA jAtA hai| isake khAne se sAta gAMvoM ke jalAne ke barAbara pApa lagatA hai| madhumakkhiyAM puSpoM ke rasoM ko pIkara usakA vamana karatI haiM, ataH yaha ucchiSTa hai| ise hiMsaka puruSa hI khAte haiN| ise auSadhi ke rUpa meM khAne para bhI duHkha hotA hai| madhu meM utkRSTa koTi kI madhuratA hotI hai, isaliye ise madhu kahA gayA hai| rAsAyanika dRSTi se yaha glUkosa aura phrakTosa kA samaparimANI mizraNa hotA hai| use khAne para UrjA evaM tAjagI milatI hai| ugrAditya ne ise rasAyana mAnA hai| ise dUdha ke sAtha lene para pIliyA dUra hotA hai| prAcIna samaya meM ise prApta karane meM nizcita rUpa se paryApta trasaghAta hotA thA, para naye yuga meM sthiti badala gaI hai| aba madhu saMzleSita rUpa meM bhI AtA hai| yaha AhAra kA sAmAnya ghaTaka bhI nahIM hai| yaha prAyaH auSadhoM meM lehya yA viparivartita hokara madhu ke samakakSa ho jAtA hai| prAkRtika madhu utpAdana doSa se abhakSya mAnA jAtA hai, prabhAva doSa se nhiiN| isakA utpAdana-doSa makkhana se uccatara jIvaghAta kI koTi kA hai| (7) mAMsa ahiMsaka jainAcAra meM mAMsa aura usake vividha rUpoM evaM utpAdoM ko nitAnta abhakSya mAnA gayA hai| abhakSyatA ke aneka AdhAroM meM trasa aura sthAvara jIvaghAta isake liye uttaradAyI haiN| isa viSaya meM zAstroM meM diye gaye tathya sAraNI 5 meM prastuta kiye gaye haiM jahAM etat sambandhI vaijJAnika mAnyatAeM bhI dI gaI haiN| isase spaSTa hai ki jahAM mAMsapremI pUrvI saMskRtiyoM meM ise dhArmika yA anya rUpa se parokSa mAnyatA dI gaI hai, vahIM pazcimI jagat ne kucha vaijJAnika tathyoM ke AdhAra para isa dizA meM apanA pakSa prabala kiyA hai| para bIsavIM sadI ke madhya se isake aise aneka doSa sAmane Ate haiM ki sAmAnya vivekazIlajana isa ora aruci pradarzita karatA dikhatA hai| dillI meM Ayojita zAkAhAra sammelanoM meM vibhinna AhAra vizeSajJoM ne mAMsa bhakSaNa se hone vAlI aneka zArIrika aura manovaijJAnika hAniyoM kA prayogasiddha vizleSaNa kara hameM jAgarUka banAyA hai aura jaina mAnyatA kI puSTa kiyA hai| yadyapi vaijJAnikoM ne hamAre zAstrIya tarkoM ko sthUla mAnA, aura yoga sAdhaka bhI AhAra kI prakRti kA prArambhika mahattva nahIM mAnate, phira

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(462) : naMdanavana hai| bhI ve yaha kahate haiM ki saccA yogI zAkAhArI hokara hI rhegaa| zAkAhAra sAtvika hai aura azAkAhAra rAjasika yA tAmasika hai| vaijJAnika adhyayanoM se eka ora mAMsAhAra kI aneka hAniyAM sAmane AI haiM, vahIM zAkAhAra ke guNoM kA bhI nidarzana huA hai| ataH mAMsa kI zAstrIya abhakSyatA utpAdana aura prabhAva doSoM ke AdhAra para aura bhI paripuSTa huI hai| sAraNI 5 - mAMsa sambandhI zAstrIya aura vaijJAnika sUcanAe zAstrIya sUcanAe vaijJAnika sUcanAeM 1. utpAdana (1) jIvoM ke zarIra meM mAMsa kA nirmANa (1) jIvoM ke zarIra meM mAMsa kA nirmANa AhAra ke sapta dhAtumaya parivartana se AhAra ke sapta dhAtumaya parivartana se hotA hai| hotA hai| (2) yaha prANiyoM ke ghAta se utpanna hotA (2) yaha uccatara koTi ke prANiyoM ke ghAta ke utpanna hotA hai| vaijJAnika vidhiyoM ne isa prakriyA ko pratirodhI evaM a-jugupsanIya banA diyA hai| (3) mAMsa meM sadaiva sUkSma jIvANu rahate haiN| (a) isameM sadaiva sUkSma jIvANu utpanna hote rahate haiN| himIkaraNa se yaha prakriyA niruddha hotI hai| sUkSmadarzI se jJAta hotA hai ki mAMsa sUkSma rezoM ke baMDaloM evaM UtakoM kA samudAya hotA hai| isameM jala, vasA, proTIna, khanija lavaNa tathA viTAmina hote haiN| isake proTIna kI koTi uttama hotI hai| (4) mAMsa meM arucikara gaMdha hotI hai| (4) isake gaMdha kI arucikatA vyaktigata ruciyoM para nirbhara karatI hai| (5) mAMsa kSudra pazuoM ke lAra ke samAna (5) mAMsa kI apavitratA vijJAnasammata nahIM apavitra hai| hai| yaha vyaktigata ruci kA viSaya hai| 2. tarka saMgati anna kI taraha mAMsa kI bhakSyatA kI (1) isase zarIra taMtra ko vasA evaM dhAraNA strI evaM mAtA kI proTIna kI ucca yA adhika mAtrA bhogyA-bhogyatA kI manovRtti ke milatI hai| isase zarIra ko UrjA samAna hai| adhika prApta hotI hai| isameM vidyamAna AhAra-ghaTaka supAcya hote haiM aura unakA jaivamAna ucca hotA hai| AhAra-ghaTakoM kI loka maryAdA (3) vizva kI adhikAMza janasakhyA ise hotI hai| gAya kA dUdha bhakSya hai, para AhAra-ghaTaka ke rUpa meM grahaNa usI se utpanna mAMsa abhakSya hai| karatI hai| ataH loka maryAdA kA loka maryAdA mAMsa kI abhakSyatA kA prazna nahIM hai| samarthana karatI hai| 7) (2) 3)

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jaina zAstroM meM bhakSyAbhakSya vicAra : (463) (4) - mAMsa jIva ke zarIra se prApta hotA (4) hai, para pratyeka jIva (vanaspati) kA zarIra mAMsamaya nahIM hotaa| yaha tAmasika pravRtti ko janma detA (5) mAMsAhAra aura tAmasika pravRtti kA koI sarala sambandha nahIM hai| para yogI aisA nahIM maante| mAMsa bhakSaNa hiMsA-pUrvaka hotA hai| 3. prabhAva doSa mAMsa bhakSaNa meM dravyahiMsA aura (1) bhAvahiMsA - donoM hotI hai| mAMsa bhakSaNa se indriyoM meM mAdakatA (2) AtI hai zAkAhAra kI tulanA meM yaha duSyAcya hai, ata: gariSTatA kA anubhava hotA mAMsa bhakSaNa na karane kA mahAphala (3) hotA hai| yaha na karanA cAhiye, na karAnA cAhiye aura na hI isakI anumodanA karanI caahiye| (4) isase zarIra taMtra meM kolasTerola evaM saMtRpta vasIya amloM kI mAtrA adhika pahuMcatI hai| isase raktacApa, hRdayaroga, keMsara, asthiroga, madhumeha Adi rogoM kI bahuta sambhAvanA hotI hai| isase viSAktatA kI sambhAvanA rahatI hai| (6) isameM reze kama hone ke kAraNa madhumeha niyaMtraNa kSamatA nahIM hotii| (7) isakA mUlya bhI adhika hotA hai| mAMsa kI abhakSyatA kI carcA meM isa zabda ko vyApaka artha meM lenA caahiye| phalataH isake antargata machalI, aMDe Adi sabhI uccatara koTi ke jIvoM yA unase niSpanna padArthoM ko mAnanA caahiye| isa prakAra vyApaka rUpa se sabhI mAMsIya padArtha abhakSyatA kI koTi meM samAhita hote haiN| (8-12) paMca udumbara phala paMca udumbara phaloM (bar3a, pIpala, pAkara, Umara, kaThUmara) kI abhakSyatA kA kAraNa spaSTa hai| ye kSaurI vRkSoM ke phala haiN| ina phaloM ko tor3ane para dugdhasama drava savita hotA hai| ina phaloM meM aneka prakAra ke jIva AMkhoM se hI dekhe jA sakate haiN| inameM inake atirikta anya prakAra ke sUkSma jIva bhI sambhAvita haiN| inheM pUrNataH pRthak kara sApha bhI nahIM kiyA jA sktaa| phira bhI kaTu, rukSa, kaSAya evaM zItavIrya hone ke kAraNa dravya-guNa vijJAnI inakA aneka auSadhiyoM meM prayoga karate haiN| sAmAnya jaina gRhasthoM meM inakA isa rUpa meM bhI upayoga nahIM kiyA jaataa|

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(464) : naMdanavana (13) anantakAyika yA kandamUla vanaspati sAmAnyataH ye ve vanaspati haiM jinake khAdya-aMza mukhyataH jamIna ke andara paidA hAte haiM, para inake paudhe jamIna ke Upara rahate haiN| isIliye inheM gaDhanta bhI kahate haiN| inheM anantakAyika isaliye kahate haiM ki inake aneka bhAgoM se tajjAtIya naye paudhe janma le sakate haiN| inakA pratyeka phala aneka jIvayoni-sthAna mAnA jAtA hai| inake bhakSaNa se, pratyeka vanaspati kI tulanA meM, adhika hiMsA sambhAvita hai, ataH inheM abhakSya koTi meM mAnA gayA hai| sAmAnyataH inameM bAharI jIvANu nahIM hote, lekina ve pariveza kI vikRti se utpanna ho sakate haiN| isa zreNI ke khAdyoM meM mUlI, gAjara, adaraka, haldI, mUMgaphalI, AlU, ghuiyAM, zakarakanda, jamIkanda, cukandara, sUraNa, zalajama, murAra, lahasuna aura pyAja Adi samAhita hote haiN| inameM pyAja, lahasuna, prakRtyA harI aura zuSka donoM prakAra kI milatI haiN| haldI aura adaraka ko sukhAkara rakhA jA sakatA hai| mUlI-gAjara nahIM sukhAye jAte, para unako acAra banAkara parirakSita kiyA jA sakatA hai| mUMgaphalI savalkala hone ke kAraNa bhakSyatA kI dRSTi se kabhI vivAdagrasta nahIM rhii| zAka-bhAjiyoM ke sambandha meM to sacitta-acitta kA vicAra bhI kiyA gayA hai, para kandamUloM ke sambandha meM yaha carcA nahIM miltii| AgamakAla se sAdhu ke liye aura bAda meM gRhastha ke liye inakI abhakSyatA kA vidhAna hai| sAdhvI maMjulA ne acitta karane para inakI sAmAnya bhakSyatA pratipAdita kI hai| ___ isa koTi ke padArthoM ko do zreNiyoM meM vargIkRta kiyA jA sakatA hai : (1) zarkarA yA kArbohAiDreTI (dhAnyoM ke samAna AlU, ghuiyAM, vibhinna kanda Adi) aura (2) a-kArbohAiDreTI (mUMgaphalI, adaraka, haldI aadi)| inameM se adhikAMza kA rAsAyanika saMghaTana jJAta kiyA jA cukA hai| inameM zAkoM kI tulanA meM jalAMza kama hotA hai| inakI saiddhAntika anantakAyatA ke bAvajUda bhI, khAdya-ghaTakIya upayogitAeM bahumUlya haiN| eka ora mUlI, gAjara, adaraka, pyAja, lahasuna, haldI Adi hamAre zarIra ke liye Avazyaka khanija, viTAmina evaM roga-pratirodha kSamatAjanaka ghaTaka pradAna karate haiM, vahIM dUsarI ora AlU, zakarakanda, cukandara Adi saralataH supAcya zarkarAyeM pradAna karate haiN| isIliye AgamoM meM inheM kaccA khAne kA niSedha to hai, para pakAkara, talakara (nirjIvIkaraNa, acitta) khAne kA niSedha nahIM hai| rogI ko svastha hone ke liye DaoNkTara AlU khAne kA nirdeza dete haiN| lU lagane se bacane ke liye mahilAyeM abhI bhI yAtrA ke samaya gAMTha meM kucha paisoM ke sAtha pyAja kI gAMTha bAMdhatI haiN| lahasuna to raktacApa, gaisa Adi aneka bImAriyAM dUra karatA hai| usake satva se nirmita biskiTeM Aja bAjAra meM khUba milatI haiN| haldI kI upayogitA prasavottarA mahilA se puuchiye|

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jaina zAstroM meM bhakSyAbhakSya vicAra : (465) jIva kI saMracanA ke kozikIya saMghaTana ke AdhAra para vanaspatiyoM kA pratyeka aura anantakAyika rUpa meM vargIkaraNa aba eka aitihAsika tathya hai| donoM prakAra ke vanaspati bahukozikIya pAye gaye haiM aura pratyeka jIva apane vikAsa ke samaya nita nayI sajIva kozikAyeM banAtA aura naSTa karatA rahatA hai| yahI nahIM, zAstrIya paribhASAnusAra gannA Adi kI anantakAyikatA svayaM Apatita hai jisake pratyeka parva se pRthak-pRthak ikSu vRkSa utpanna hote haiN| isakI to bhakSyatA hI pracalita hai| isI prakAra bahubIjaka bhI anantakAyika hI mAne jaaeNge| inakI alaga koTi kyoM banAI gaI, yaha anveSaNIya hai| zarIra ke svAsthya kI anukUlatA evaM viziSTa AhAra-ghaTakoM kI pUrti ke AdhAra para bhakSyAbhakSyatA ko nirUpita karane meM aneka loga inakI gaMdha ke kAraNa inheM nahIM khaate| tAmasikatA utpanna karane kI bAta kahakara loka-ruci-viruddhatA ke kAraNa bhI loga inheM nahIM khaate| yaha sambhava hai ki inheM AhAra kA cAvala-dAla ke samAna bahumAtrika ghaTaka mAnane para yaha satya ho, para alpamAtrika ghaTaka (masAle va caTanI ke samAna) ke rUpa meM inheM lene para yaha durguNa utpanna nahIM karatA aura roga-pratikAra kSamatA bar3hatI hai| AcArya jaina ne isa sambandha meM dharma evaM svAsthya kI mAnyatAoM ke isa anyonya-virodha para kiMcita vicAra kiyA hai| phalataH isa koTi ke padArthoM ko abhakSyatA kI koTi meM sammilita karane meM koI AcAragata pavitratA kA uddhezya prApta hotA ho, aisA nahIM lgtaa| inakA upayoga na karane vAle logoM meM bhI ve sabhI guNAvaguNa pAye jAte haiM jo anyoM meM hote haiN| kabhI-kabhI to unake avaguNoM kI tIkSNatA parezAna kara detI hai| abhI eka pramukha mAsika" ke anusAra eka DAkTara se zAkAhAra ke sambandha meM pracalita kucha lokoktiyoM kI vaidhatA kI bAta pUchI gaI, to unhoMne ise spaSTa rUpa se amAnya kiyaa| sambhavataH unakA Azaya thA ki lokoktiyAM deza-kAla sApekSa dhAraNAoM para cala paDatI haiN| Aja ke vistAravAna vizva ke yuga meM unakI vyApakatA kA mUlyAMkana kiye binA unheM sArvatrikatA kA rUpa kaise diyA jA sakatA hai ? kyA hama saMta IsA, mUsA yA jarathusta ke yogadAnoM ko nakAra sakate haiN| lalavAnI ne sahI prazna kiyA hai-jo vastu hiMsA se utpanna hotI hai, usakA upayoga yA upabhoga kara hama hiMsA se kaise baca sakate haiM ? hamAre yahAM kRta, kArita aura anumodana kA siddhAnta pracalita hai, taba hiMsA se utpanna dravya ko upayoga meM lenA hiMsA kaise nahIM hai ? sacitta ko acitta banAne meM bhI to jIvaghAta hotA hai ? yaha to acchA hai ki sArA saMsAra jaina nahIM hai, nahIM to usake pAsa sivAya saMllekhanA ke avalambana ke binA koI rAstA hI nahIM rhtaa| ahiMsA kI itanI sUkSma vicAraNA uttaravartI AcAryoM kI dena hai aura usameM vyAvahArikatA kA bhI lopa ho gayA lagatA hai| ataH kandamUla aura anya khAdyoM kI atyadhika abhakSyatA para vartamAna yuga meM

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(466) : naMdanavana punarvicAra karane kI AvazyakatA hai| isakA AdhAra hiMsA - ahiMsA kI dhAraNA ke sAtha-sAtha vaijJAnika bhI honA cAhiye / sAdhvI maMjulA ne sujhAyA hai ki jainoM kI etatsambandhI dhAraNA manusmRti evaM yAjJavalkya smRti kI prabhAvazIlatA ko vyakta karatI hai / uparokta vivaraNa se yaha bhI spaSTa hai ki sabhI kandamUla AhAra ke alpa - mAtrika ghaTaka hI haiM, isaliye bhI inakI abhakSyatA vicAraNIya haiN| (14-15) bahubIjaka aura baiMgana bahubIjaka vanaspati aise padArtha haiM jinameM ekAdhika bIja hote haiM, jo naye paudhoM kI santati ko janma de skeN| baiMgana bhI isa dRSTi se bahubIjaka hai, para use pRthaka kyoM liyA gayA, yaha punarukti dUra honI cAhie / sAmAnyataH bahubIjaka padArtha bhI bIjoM kI saMkhyA ke anurUpa bahujIva yonisthAna hote haiN| ataH ve anantakAyika hI haiM / sambhavataH sAmAnyajanoM kI spaSTatA ke liye ina koTiyoM ko pRthak ginAyA gayA hai| sAtha hI, bahubIjaka kI paribhASA bhI bahuta spaSTa nahIM hai| eka ora anAra bhakSya hai, dUsarI aura baiMgana, khasakhasa, rAjagira Adi abhakSya haiN| yadi hama sAmAnya artha hI leM, to isake antargata prAyaH ve sabhI zAka-phala A jAte haiM, jinheM hama dainika upayoga meM lete haiM-kaddU laukI, karelA, paravala, sema, maTara, bhiMDI, kakaDI, mirca, TamATara, turaI, kaTahala, Adi ke samAna zAkeM tathA nIMbU, mausaMbI, imalI, bijaurA, kaithA, teMdu, papItA, saMtarA, anAra, seva, tarabUja, kharabUjA, lIcI, amarUda ke samAna mausamI phala / kandamUloM ke samAna tathA sambhavataH usI AdhAra para ye bhI abhakSya haiN| Adhunika AhAra zAstrI ina zAka- phaloM ko AhAra kA Avazyaka ghaTaka mAnate haiN| inameM kandamUloM kI tulanA meM jalAMza adhika hotA hai| ye AhAra ke anya ghaTakoM ke pAcana aura svAMgIkaraNa meM amogha sahAyaka hote haiM / bhakSyAbhakSyatA kI Adhunika dhAraNA ke anusAra kandamUla aura bahubIjakoM meM koI vizeSa antara nahIM pratIta hotA / ataH inakI abhakSyatA bhI punarvicAra cAhatI hai| yaha avazya dhyAna meM rakhanA cAhie ki jina padArthoM meM jIvaghAta, svAsthya - pra - pratikUlatA (jaise baiMganI bahubIjatA, antarbIjatA, pittajatA Adi ) Adi sambhava hai, ve to abhakSya mAne hI jA sakate haiN| lekina mAtra antarbIjatA ko abhakSyatA kA AdhAra nahIM mAnanA caahie| yaha to khAdyoM ke utpatti-sthAna evaM nikSepasthAna ke pariveza para nirbhara karatI hai| 4. vividha abhakSya : (16-17 ) barpha aura olA dharma saMgraha meM barpha aura olA donoM ko abhakSya batAyA hai| isake viparyAsa meM, jainakriyAkoza meM kevala oloM ko hI abhakSya kahA hai| vastutaH Thosa jala ke rUpa hone se donoM ko eka hI jAti kA mAnanA cAhiye / olA prAkRtika hai, pAradarzI Thosa aura kaThora hotA hai tathA komala barpha se UparI AkAza meM zUnya tApa para banakara nIce Thosa piMDa ke rUpa meM giratA

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jaina zAstroM meM bhakSyAbhakSya vicAra : (467) hai| isake viparyAsa meM, sAmAnya barpha prAkRtika hote hue bhI komala evaM ruI jaisA hotA hai| yaha ThaMDI jalavAyu ke sthAnoM meM, ucca AkAza meM, jalavASpoM ke krisTalana se choTe-choTe ruI jaise krisTaloM ke rUpa meM pariNata hokara dharatI para giratA hai aura use sapheda cAdara se AvRtta karatA hai| zimalA aura kazmIra kI ghATiyoM meM disambara-janavarI meM isa himapAta kI zobhA dekhate hI banatI hai| yahI barpha jaba tUphAnoM ke kAraNa UparI AsamAna kI ora ur3atA hai, to oloM kA rUpa dhAraNa karatA hai| rephrijareTaroM meM jala sIdhe hI kaThora barpha meM pariNita ho jAtA hai| zAstroM ke anusAra, cUMki yaha anachane pAnI se banatA hai, AkAza meM banatA hai, ataH isameM ananta jIvarAzi rahatI hai| phalataH isake bhakSaNa meM jIvaghAta kA doSa hai| dhArmika mAnyatA se jala svayaM sajIva hai, sacitta hai| ataH usake Thosa rUpa ko jIvapiMDa hI mAnanA caahie| isase isakI abhakSyatA svayaMsiddha hai| pahale, ye donoM hI padArtha AhAra meM prayukta nahIM hote the, para jabase prazItana kI prakriyA prArambha huI, tabase yaha na kevala videzoM meM mahilAoM ke prasavottara kAla meM evaM anya rogoM meM ise khAdya ke rUpa meM kAma meM lAyA jAtA haiM, bAhya upayoga to aneka haiM hii| udAharaNArtha, bukhAra ko kama karane ke liye barpha kI paTTiyAM kAma AtI haiN| vaijJAnika anveSaNoM se patA calatA hai ki hima yA olA tarala jala ke zUnya tApa para krisTalana se prApta hotA hai| isa tApa para pariveza ke jIvANu vikArahIna aura akriya ho jAte haiN| dUsare, yaha pAyA gayA hai ki krisTalana kI kriyA padArtha kI zuddhatA para nirbhara karatI hai aura barpha aura ole jala ke zuddhatama rUpa mAne jAte haiN| krisTalana ke kAraNa, yaha binA chane bhI chane se acchA mAnA jAtA hai| isameM jIvANu nahIM hote| isakA upayoga antarbAhya vikRti ko rokatA hai| isaliye kriyAkoSIya yA jIvapiMDatA ke AdhAra para barpha aura oloM ko abhakSya mAnanA tarkasaMgata nahIM lgtaa| rasAyanajJoM ne to ise saMzliSTa kara liyA hai| ataH inakI abhakSyatA ke liye anya tarkasaMgata AdhAroM kI AvazyakatA hai| naye yuga meM barpha ke tApamAna para aneka barphayukta khAdya kAma meM Ane lage haiM : AisakrIma, kulaphI, zItala soDA, jala evaM anya pey| dhArmika dRSTi se, ina naye khAdyoM kI bhakSyAbhakSyatA para spaSTa vicAra apekSita hai| 18. ajJAta phala ajJAta phaloM kI abhakSyatA kI dhAraNA yaha prakaTa karatI hai ki hama jo kucha bhI AhAra grahaNa kareM, usake guNa-avaguNa ke viSayoM meM hameM pUrva meM yathAsambhava pUrNa jAnakArI prApta kara lenI caahiye| sAmAnyajana ko samucita jAnakArI upalabdha na hone kI sthiti meM aisI vastuoM ko AhAra meM lenA hI

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(468) : naMdanavana nahIM caahie| phira, kSetra vizeSa meM pAye jAne vAle phala-phUloM ke viSaya meM to jAnakArI mila bhI sakatI hai, kintu videzI khAdyoM evaM navIna phaloM ke viSaya meM kaise mila sakatI hai? isa jAnakArI ke abhAva meM anajAne khAdya kA bhakSaNa hAnikara bhI ho sakatA hai| ataH ajJAta phaloM kI abhakSyatA svayaM siddha hai| yahAM 'phala' pada diyA hai, para hameM usakA artha khAdya hI lenA caahie| 19. tuccha phala sAmAnyataH, tuccha phaloM meM aise phala samAhita hote haiM jinameM khAdyAMza kama ho aura adhikAMza anupayogI ho| AzAdhara, thaikara evaM zAstrI ne makoya, jAmuna, kacariyA Adi ke udAharaNa isa koTi ke phaloM ke liye diye haiN| spaSTa hai ki guThalI ke kAraNa inakA khAdyAMza kama hai| inameM kabhI-kabhI sUkSma jIva evaM trasa jIva bhI dekhe jAte haiN| ataH inheM abhakSya batAyA gayA hai| inakI abhakSyatA ke do anya kAraNa bhI haiM : bahu Arambha aura guThalI Adi ke pheMkane para hone vAlI sar3ana se hone vAlA jiivghaat| inake bhakSaNa se tRpti na honA bhI eka kAraNa ho sakatA hai| para sAmAnya dhAraNA yahI hai ki yadi ye phala nirjIva hoM aura zuddha hoM, to inake bhakSaNa meM doSa nahIM hai| dekhane meM to yahI AyA hai ki ye lokapriya bhakSya haiN| kahIM-kahIM tuccha puSpa-phaloM kA bhI ullekha hai| isameM aneka jAti ke phUloM ko bhI upayoga meM na lene kI bAta samAhita hotI hai| aisA mAnA jAtA hai ki tuccha phaloM ke khAne se roga sambhAvita haiN| yaha bAta vyakti-AdhArita mAnanI caahiye| 20. mRta jAti lakSaNa yuvAcArya mahAprajJa ne batAyA hai ki jaina mAnyatAnusAra sArA dRzya jagat yA to sajIva hai yA jIva kA parityakta zarIra hai| sArA kaThora dravya sajIva hI hai| vaha zastropahata hone se nirjIva ho jAtA hai| isa AdhAra para 'mRta jAti pada se aneka prakAra ke khanija (jo prAyaH kaThora hote haiM aura auSadhiyoM ke kAma Ate haiM) aura saiMdhava Adi lavaNa (ye bhI khanija ke hI eka rUpa haiM) liye jAte haiN| phalataH ye mUlataH sajIva haiN| inheM zastropahata kiye binA nahIM khAnA caahiye| yaha zastropahanana vilayana banAne, pIsane yA garma karane Adi kriyAoM se bhI hotA hai| ataH acitta kiye gaye khanija aura lavaNa to bhakSya haiM, para mUlataH ye khanija rUpa meM abhakSya haiN| vastutaH 'mRta jAti ke padArtha pRthvIkAyika koTi ke jIva mAne jAte haiN| yaha sujJAta hai ki bhUgarbha ke andara aura pRSTha para aneka khanija lavaNa- sajjI miTTI, suhAgA, lauha-tAmra-pArada ke lavaNa, saiMdhavAdi lavaNa, khar3iyA miTTI Adi pAye jAte haiN| ye bhojana ke Akasmika aura alpamAtrika ghaTaka haiN| ye lavaNa pApar3a Adi aneka khAdya banAne evaM auSadhiyoM ke kAma Ate haiN| inako akele hI yA aneka anya dravyoM ke sAtha kUTa-pIsa kara aneka svAsthyarakSaka

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jaina zAstroM meM bhakSyAbhakSya vicAra : (469) auSadha banate haiN| isa prakriyA meM ve sabhI khanija nirjIva ho jAte haiN| anya abhakSyoM kI tulanA meM inakI abhakSyatA kI carcA itanI mahattvapUrNa nahIM mAnanI caahiye| vaijJAnika dRSTi se bhI, ye lavaNa sajIva nahIM mAne jaate| ataH jIvaghAta kA tarka inakI abhakSyatA ke liye lAgU nahIM hotaa| zAha ne batAyA hai ki pakAye hue AhAroM meM kAma meM liye gaye lavaNa to acitta ho hI jAte haiM, para acAra aura auSadhi Adi meM prayukta karane ke liye inheM agnipakva kara lenA caahiye| inake acitta bane rahane kI sImA barasAta meM sAta dina, jAr3oM meM pandraha dina aura garmI meM eka mAha mAnI gaI hai| 21. rAtribhojana samAnyataH rAtri (sUryAsta se sUryodaya) meM banAye gaye eka yA aneka prakAra ke bhojya padArthoM kA bhakSaNa rAtribhojana kahalAtA hai| isake antargata dina meM banAye bhojyoM kA rAtri meM AhAra sAraNI 6 meM diye gaye vibhinna kAraNoM se zAstroM meM garhita mAnA jAtA hai| rAtribhojana kI abhakSyatA yA tyAga kA uddezya jIvana meM ahiMsaka bhAvanAoM ko prerita karanA hai| kahIM ise vratoM meM rakhA gayA hai aura kahIM ise chaThAM vrata mAnane kI bhI bhUmikA hai| gRhasthoM ke liye yaha carcA uttaravartI vikAsa hai / yaha dhAraNA una dinoM pracalita kI gaI thI, jaba rAtri meM kevala taila dIpa prakAzita hote the aura prAyaH sthAna aMdhakArAcchanna rahatA thaa| aise hI kucha apratyAzita durghaTanAoM ne Alokita pAna-bhojana kI bhAvanA kI utthAnikA kI hogii| cUMki rAta meM sUryAloka nahIM rahatA, ataH pAnabhojana kA tyAga svayameva mAnA jAne lgaa| isameM koI saMdeha nahIM ki sUryaprakAza meM jIvANunAzana ke guNa rahate haiM, ataH dina meM bane bhojana meM sAmAnya evaM vikArI jIvANu-rahitatA kA guNa to hotA hai, sAtha hI aneka durghaTanAyeM hone se baca jAtI haiN| vidyuta ke prakAza ke upayoga se rAtribhojana ke zAstrIya doza kAphI mAtrA meM kama ho rahe haiN| phira, vidyuta-vihIna adhikAMza grAmINa bhArata ke liye to aneka doSa abhI bhI bane hue haiN| isake atirikta, svAsthya kI dRSTi se rAtribhojana kI abhakSyatA kI mAnyatA meM koI kamI nahIM Ane pAI hai| isIliye Aja bhI yaha guNa jainatva ke cihna ke rUpa meM pratiSThita hai| sAraNI-6-rAtribhojana ke sambandha meM zAstrIya mAnyatAeM 1. rAtribhojana meM dravya-hiMsA aura bhAva-hiMsA donoM hote haiN| 2. rAtribhukti meM divAbhukti kI apekSA rAga, moha, ruci adhika hotI hai| pratibabandha, niyaMtraNa ke kAraNa ruci aura AvazyakatA aura tIkSNa ho jAtI hai|

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(470) : naMdanavana 3. rAtri meM sUrya prakAza ke abhAva meM yA dIpAdi ke manda prakAza ke sadbhAva meM bhojana banAne ke samaya kiye gaye Arambha kAryoM meM trasa - sthAvara jIvoM kI hiMsA sambhAvita hai / 4. rAtribhojana meM aneka prakAra ke jIvoM ke kAraNa aneka roga utpanna ho sakate haiM 1 5. jo rAtri meM bhojana karate haiM, ve bhUta-pretAdi ke sAtha bhojana karate haiM, mAMsAhArI jIvoM ke sAtha bhojana karate haiN| I 6. rAtri bhojana apavitra hotA hai| rAtribhojI mAnava rUpa meM pazu hI hai| prAcIna AcAryoM ne rAtribhojana tyAga ke liye Alokita pAna - bhojana kI bhAvanA kI vyavasthA kI thii| bAda meM ise mUla guNoM meM samAhita kara anivArya banAyA gayA / rAtribhojana tyAga se ahiMsaka dRSTi ke atirikta nimni mahattvapUrNa lAbha haiN| (1) rAtribhojana na karane se peTa ko bhojana ke pAcana evaM svAMgIkaraNa ke liye paryApta samaya - 12 ghaMTe taka milatA hai / ataH ye kriyAyeM prAkRtika rUpa se saralatA se saMpanna ho jAtI haiN| isase mana aura zarIra halkA rahatA hai, Alasya nahIM rahatA, buddhi bhI nirmala banI rahatI hai| ( 2 ) rAtribhojana tyAga se acchI gaharI prAkRtika nidrA AtI hai| yaha uttama svAsthya evaM dIrghajIvitA kA pratIka hai| ( 3 ) rAtribhojana se jaThara para kArya kA adhika bojha paDatA hai| isake phalasvarUpa jaTharAgni kI maMdatA, dIrghAyuSya kI kamI evaM svAsthyajanya aneka bAdhAyeM evaM roga utpanna hote haiM / 22. viSa viSa aise padArthoM ko kahate haiM jo jIvana yA prANa kA nAza kara sakeM, zarIra - tantra kI kriyAvidhi ko niruddha kara mRtyu taka le jA sakeM / 'savvesiM jIvaNaM piyaM' ke siddhAntAnusAra koI bhI jIva jIvana-nAzaka padArthoM ko khAnA pasanda nahIM kregaa| ataH viSoM kI abhakSyatA nirvivAda hai, phira bhI, Ajakala viSa kI paribhASA meM kucha parivartana huA hai| kucha viSaile padArtha aise hote haiM jo uccatara prANiyoM ke liye mAraka hote haiM / enTIbAyoTika yA varmina jaisI udara- kRminAzI davAoM ke sevana se kyA hAni hai ? para viSa to viSa hI hai cAhe kisI koTi ke jIva ko mAre / ataH siddhAntataH uparokta koTi kI Adhunika davAoM athavA vatsanAga, haritAla, saMkhiyA, salphAsa Adi bhAratIya yA navIna auSadhiyoM kA sevana ucita pratIta nahIM hotA / viSoM se antarjIva naSTa hote haiM, zarIra zithila hotA hai, cetanA zUnyatA taka AtI hai, vamana virecana bhI hotA hai| yaha pratyeka dRSTi se kaSTakara hai| vaijJAnika anveSaNoM se viSoM kI jIvana nAzaka mAtrAeM bhI jJAta kara lI gaI haiN| phira

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jaina zAstroM meM bhakSyAbhakSya vicAra : (471) bhI, mAnava ke hita meM viSa kI paribhASA kiMcit parivardhita honI caahiye| viSa ko mAnava kI koTi ke jIvoM ke liye hAnikara padArtha hI mAnanA cAhiye, anyathA Aja kisa khAdya padArtha meM, jo kRSi se utpAdita hotA ho, kITamAra viSa nahIM hotA? vastutaH AhAra-sambandhI bhakSyAbhakSya prakaraNa meM viSoM kA mahattva nahIM hai, kyoMki ye hamAre AhAra ke paramparAgata sUkSma-mAtrika ghaTaka haiM aura tanAvoM kI tIvratA kI sthiti meM hI prAyaH loga inakA sevana karate haiN| inakA jIvananAzI honA hI inakI abhakSyatA kA nirvivAda pramANa hai| vividha abhakSya padArtha uparokta abhakSyoM ke atirikta daulatarAma ne anya aneka abhakSya batAye haiN| inameM (1) sabhI prakAra ke puSpa, pattevAlI sabjiyAM, Ama kI bora, kSIrI padArtha, haritakAya evaM anya samAhita haiN| zAha ne bAisa abhakSyoM kI naI sUcI dI hai| isameM pUrvokta 18 padArthoM ke sAtha (1) khasakhasa (2) siMghADA nAmaka padArtha bhI samAhita hai| ina sabhI kA samAharaNa abhakSyoM kI pUvokta cAra koTiyoM meM hI ho jAtA hai| unhoMne miloM kA maidA, sike kAjU, DibbA baMda dUdha, murabbA Adi, kolDa DriMksa aura pesTrI tathA elopaithika davAoM Adi ko bhI bahu-Arambha, jIvaghAta sambhAvanA evaM calitarasatA ke kAraNa abhakSya mAnA hai| rAtri bhojana ke samAna prAyaH unhIM kAraNoM se hoTala-bhojana aura anachane pAnI kI abhakSyatA bhI pratipAdita kI gaI hai| vartamAna yuga meM vibhinna prakAra ke parirakSita evaM prakramita khAdya padArthoM kI saMkhyA bar3ha rahI hai| inakI bhakSyAbhakSyatA para viddhAnoM ne vicAra prakaTa nahIM kiye haiN| ve abhI bhI bAIsa abhakSyoM kI zAstrIya carcA karate haiN| vastutaH isa vargIkaraNa meM nAma-vizeSa ke sthAna para jAti-vizeSa kI koTiyAM honI caahiye| isa AdhAra para lekhaka ne inakI cAra koTiyAM nirUpita kI haiN| sAdhu evaM vidvajjanoM se isa mahattvapUrNa viSaya para samucita mArgadarzana apekSita hai| yaha navIna AhAra zAstrIya anveSaNoM para bhI AdhArita ho, to nayI pIDhI ke liye kalyANakara hogaa| bhakSya padArtha vibhinna abhakSyoM kI carcA ke bAda saiddhAntika rUpa se sAmAnya zrAvaka ke liye bhakSya padArthoM para bhI kucha vicAra karanA Avazyaka hai| inameM prathama to sabhI prakAra ke dhAnya (17,18 yA 24) Ate haiN| ye hamAre liye ATA-cAvala (zarkarIya), vibhinna dAleM (proTIna) aura tilahana (tela) kI samyak pUrti karate haiN| vanaspatiyoM meM hama sambhavataH koI bhI tAjI evaM harI zAka nahIM khA sakate haiN| pAMcavIM pratimA para to yaha kahA gayA hai ki sacitta ko vibhinna vidhiyoM se acitta kara khAyA jA sakatA hai, para isake pUrva aisA koI niyama

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(472) : naMdanavana nahIM hai| isase jJAta hotA hai ki isake pUrva kucha pratibandhoM ke sAtha sacitta padArtha khAye jA sakate the| kacce dUdha aura usase prApta utpAdoM ke abhakSya hone se ubale dUdha ke utpAdoM ko hama bhakSya mAna lete haiN| phaloM meM kevala Ama, kelA aura sUkhe meve hI bhakSya ke rUpa meM bacate haiN| sukhAI gaI yA parirakSita sabjiyAM bhI Rtu meM kauna khAtA hai ? bAda meM ve samaya sImA pAra kara abhakSya hI ho jAtI haiN| phalataH jaina AhAra anivArya (khanija, viTAmina, haoNrmona Adi) ghaTakoM kI dRSTi se apUrNa rhegaa| sAtha hI, phala - meve pAcana meM gariSTa haiM, khovA, malAI evaM ghRta-taila pakva padArtha bhI gariSTa hote haiM / zrAvakoM kA sAmAnya vyavasAya (Adhunika apavAdoM ko choDa) bhI zramasAdhya nahIM hotA / ataH aneka kSetroM ke zrAvaka muTApe ke roga se grasta hote haiN| unakI pAcana zakti bhI kramazaH durbala hone lagatI hai| isa sthiti se ubarane kA upAya yahI hai ki hama apane zAstrIya AhAra zAstra meM Adhunika vaijJAnika tathya samAhita kareM aura alpamAtrika ghaTakoM vAle rucikara, anukUla evaM hitakArI padArthoM ko sAmAnya bhakSyatA kI koTi meM samAhita kreN| yahI nahIM, kiNvana se prApta hitakArI khAdyoM ko bhakSyatA kI koTi meM laaeN| isa dizA meM 'tIrthakara ne AhAra vizeSAMka ke rUpa meM eka prayoga kiyA hai| lekina isameM vaijJAnika AhAra zAstra kI hI pramukhatA hai| yadi isameM zAstrIya AhAra zAstra ke samIkSApUrvaka sujhAva diye jAte, to unakI upayogitA adhika hotii| isase to aisA pratIta hotA hai jaise vaha audyogika pragati aura pariveza ko nakAra kara hameM palAyana kI manovRtti kI ora prerita karatA hai| kyA hama kundakunda ke mata kA anusaraNa na kareM jahAM unhoneM zrAvakoM ko deza, kAla, zrama aura kSamatA ke AdhAra para anyonyanirapekSa utsarga aura apavAda para dhyAna na dete hue vicArapUrvaka AhAra kI anujJA dI hai ? sandarbhaH 1. 2. 3. 4. AcArAMga - cUlA, Agama pra. samiti, byAvara, 1980, pR. 78, 88. 5. muni nathamala (saM.); dazavaikAlika : eka samIkSAtmaka adhyayana-, terApanthI mahAsabhA, AcArAMga - cUlA, Agama pra. samiti, byAvara, 1980 pR. 75,88 samantabhadraH ratnakaraMDaka zrAvakAcAra, kSIrasAgara graMthamAlA, 1960, pR.48 jaganmohanalAla zAstrI; zrAvakadharmapradIpa, varNI graMthamAlA, kAzI, 1980, pR. 107 kalakattA, 1967, pR. 113-118 muni nathamala uttarAdhyayana, pR. 388 AcArAMga - cUlA, Agama pra. samiti, byAvara, 1980 pR. 78, 88 zAMtisUrIzvara jIvavicAraprakaraNa, jaina mizana sosAiTI, madrAsa, 1980e pR. 34-60 dekheM sandarbha 8, pR. 34-60. 9. 10. sAdhvI maMjulAzrI anusaMdhAna patrikA (aMka-3), jaina vizva bhAratI, lADanUM, pR. 53 11. kundakundAcArya; pravacanasAra, pATanI granthamAlA, mAroTha, 1956, pR. 277, 281 6. 7. 8.

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jaina zAstroM meM bhakSyAbhakSya vicAra : (473) 12. kailAzacandra zAstrI (anu.); sAgAradharmAmRta, bhAratIya jJAnapITha, dillI, 1981, pR. 43-125, 13. amRtacandrAcArya; puruSArthasiddhyupAya, jaina svA. maM. TrasTa, sonagaDha, 1978, pR. 102, 123 14. nemacanda cakravartI; gommaTasAra (jIvakANDa), pa. prabhAvaka maMDala, agAsa, 1972 15. dekheM sandarbha 10. 16. daulatarAma kAsalIvAla; jaina kriyA koSa-, jinavANI pra. kAryAlaya, kalakattA, 1927, pR. 8 17. dekho, saMdarbha 10. 18. dekho, saMdarbha 8. 19. dekheM sandarbha 16. 20. bhIkhaNajI; nava padArtha, terApaMthI mahAsabhA, kalakattA, 1961, pR. 114 21. dekheM sandarbha 3. 22. dekheM sandarbha 16. 23. ugrAditya AcArya; kalyANakAraka, rAvajI sakhArAma graMthamAlA, bhAolApura, 1940, pR. 75, 78. 24. kailAzacandra zAstrI (anu.): sAgAradharmAmRta, bhAratIya jJAnapITha, dillI, 1981, pR. 43-125 25. yogavidyA, bihAra yoga vidyAlaya, muMgera, navambara, 1975, pR. 30 26. AcArya rAja kumAra jaina; jaga. zAstrI sAdhuvAda grantha, jaina kendra, rIvA, 1989, pR. 287. 27. nemIcaMda jaina (saM.); tIrthakara (AhAra vi zAMka), indaura, janavarI, 1986 28. muni nathamala (saM.): dazavaikAlika : samIkSAtmaka adhyayana, jerApaMthI mahAsabhA, kalakattA, 1967, pR.113, 119 29. kundakundAcArya; pravacanasAra, pATanI granthamAlA, mAroTha, 1956, pR. 277, 281.

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adhyAya - 15 paryAvaraNa aura AhAra saMyama isa sadI ke uttarArdha se paryAvaraNa pradUSaNa aura manuSya kI carcA mahattvapUrNa bana gaI hai| isa hetu vizvastarIya anusandhAna ho rahe haiM aura kAryakArI yojanAyeM bhI bana rahI haiM kyoMki isase hamArA AhAra-vihAra yahAM taka ki hamArA bhAvI astitva bhI prabhAvita hotA hai| isIlie vaijJAnika aura zAsana isa dizA meM prayatnazIla haiM ki yaha pradUSaNa prANiyoM ke ahita kI sImA pAra na kara jAye evaM janatA isa viSaya meM jAgarUka banakara unakI yojanAoM meM sakriya sahayoga kre| isI dRSTi se pichale ardhazataka se paryAvaraNa vijJAna hamAre adhyayana kI eka mahattvapUrNa zAkhA ke rUpa meM vikasita huA hai aura aba to yaha viSaya hamAre skUlI zikSaNa kA bhI aMga bana gayA hai| vastutaH, 'paryAvaraNa' zabda 'pari' cAroM ora aura 'AvaraNa' (gherA)- do zabdoM se milakara banA hai| isakA artha hai hamAre cAroM ora vidyamAna dRzya-adRzya, sUkSma-sthUla tathA sajIva-nirjIva padArthoM kA prAkRtika gherA jo sAmAnya avasthA meM santulita rahatA hai| yaha gherA (AvaraNa) cAra prakAra kA hotA hai : 1. bhautika AvaraNa : jala, vAyu, varSA, agni, tApamAna, prakAza, ArdratA, bhUtala evaM bhUtalIya parivartana, sUrya-candrAdi graha, dhvani aura karma paramANu aadi| 2. rAsAyanika AvaraNa : bhautika AvaraNa ke nirmAyaka tattva, bhUtala ke rAsAyanika tattva aura padArtha, prakRti meM avirala calane vAle jala, 'oNksIjana, kArbana, nAiTrojana, phAsphorasa tathA gaMdhaka ke ckr|| 3. sajIva padArthoM kA AvaraNa: sUkSma evaM sthUla : sabhI prakAra ke jIva aura jIvANu, pazu-pakSI, vanya prANI, manuSya aadi| 4. antarbhAvAtmaka yA Antarika AvaraNa : mAnasika dazAyeM aura prvRttiyaaN| _ina koTiyoM ke AdhAra para hama kaha sakate haiM ki hamAre cAroM aura prakRti meM pAye jAne vAle sabhI bAharI ghaTaka aura hamAre andara pAye jAne vAle sabhI manobhAvAtmaka ghaTaka sabhI kA samuccaya paryAvaraNa kahalAtA hai| sAmAnyataH paryAvaraNa zAstrI bAhya ghaTakoM ko hI mahattva dete haiM, phira bhI

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paryAvaraNa aura AhAra saMyama : (475) manobhAvAtmaka ghaTakoM ko upekSaNIya nahIM mAnA jA sktaa| paryAvaraNa ke adhyayana kA pramukha kendra bindu mAnava prANI hai, ataH isa zabda se usake cAroM ora pAye jAne vAle uparokta ghaTaka paryAvaraNa kA nirmANa karate haiN| phira bhI, yaha to spaSTa hI hai ki mAnava svayaM paryAvaraNa kA eka ghaTaka hai para usane apane hAtha, paira, AMkha, buddhi sarvabhakSitA evaM bhramaNazIlatA ke kAraNa sabhI ghaTakoM meM pramukhatA pAI hai| yahAM yaha dhyAna meM rakhanA cAhiye ki paryAvaraNa ke pratyeka ghaTaka kI svatantra sattA, asmitA evaM upayogitA hai| paryAvaraNa ke uparokta ghaTaka eka-dUsare se aMtaHsambandhita haiM, eka-dUsare ko prabhAvita karate haiM aura eka-dUsare para nirbhara rahate haiN| udAharaNArthajalavAyu zarIra kI AkRti, raMga, prajanana cakra evaM vyavahAra ko prabhAvita karatI hai, rAsAyanika paryAvaraNa hamAre AhAra, jIvana evaM kiyAvidhi ko prabhAvita karatA hai| sajIva padArthoM kI upasthiti hamAre svAsthya, surakSA, evaM upayogitA ko banAye rakhane meM sahAyaka hotI hai| hamAre manobhAva hamAre AhAra-vihAra evaM vyavahAra ko prabhAvita karate haiN| paryAvaraNa-vijJAna meM ina sabhI ghaTakoM ke antaHsambandhoM evaM anyonya prabhAvoM kA adhyayana kiyA jAtA hai| ___ mAnava ke samucita bhautika, bhAvAtmaka aura AdhyAtmika vikAsa ke liye ye aMtaHsambandha aura anyonya prabhAva maitrIpUrNa evaM santulita rahane caahiye| inameM kisI bhI prakAra kA asantulana hamAre jIvana para viparIta prabhAva DAla sakatA hai| jalavAyu kA pradUSaNa isa asantulana kA pramukha kAraNa hotA hai| paryAvaraNa meM yaha kSamatA hotI hai ki vaha kucha sImA taka isa asantulana ke prabhAva ko nagaNya banAye rhe| para usa sImA se Age vaha jIvana meM kurUpatA lA sakatA hai| paryAvaraNa vijJAna meM isa asantulana ke kAraNoM tathA usake nirAkaraNa kI vidhiyoM ke anveSaNa ke sAtha usake arthazAstra para bhI vicAra kiyA jAtA hai| bAhya paryAvaraNa : bhautika AvaraNa paryAvaraNa, AhAra (khAdya padArtha) evaM anya AvazyakatAoM kI pUrti kA paraspara meM ghaniSTha sambandha hai| vastutaH hamAre AhAra ke sabhI ghaTaka- dhAnya, taila, dAleM, khanija padArtha, jala Adi-hameM paryAvaraNa se hI prApta hote haiM aura hote rheNge| phalataH prakRti yA paryAvaraNa utpAdaka hai aura mAnava tathA anya prANI upabhoktA haiN| vaijJAnikoM ke anusAra pahale mAnava zikArI thA, para bAda meM usane kRSi evaM pazupAlana kI kalA vikasita kI aura anya jIva-jantuoM se Age nikala gyaa| apane vikAsa ke prathama caraNa meM jalathala paryApta the aura mAnava kI janasaMkhyA sImita thii| yaha sacamuca acarajakArI nirIkSaNa hai ki vizva meM jahAM anya prANiyoM evaM jIvANuoM kI janasaMkhyA prAyaH sthira rahI hai, vahIM mAnava kI janasaMkhyA nirantara jyAmitIya dara se vardhamAna rahI hai| janasaMkhyA vRddhi ke dviguNana aura varSoM se sambandhita

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(476) : naMdanavana citra 1 se yaha tathya bhalIbhAMti spaSTa hotA hai ki lagabhaga 2% janasaMkhyA kI vArSika vRddhi se bhArata jaise deza kI janasaMkhyA 35-40 varSoM meM dviguNita hotI hai| isI AdhAra para vizva kI janasaMkhyA meM nirantara vRddhi ho rahI hai / yaha pAyA gayA hai ki janasaMkhyA vRddhi jyAmitIya dara ( dviguNita ) se hotI hai jabaki prakRti evaM paryAvaraNa kI utpAdakatA kI vRddhi AMkika zreNI meM hotI hai / phalataH hamArI AvazyakatAyeM sadaiva uccatara dara se vardhamAna hotI haiN| sAtha hI, janasaMkhyA vRddhi kI koI sImA nahIM hai jabaki vizva kI jalathala sImA prAyaH sthira hai aura isameM nagaNya hI vRddhi ho sakatI hai| isakI utpAdakatA pratyeka prakaraNa meM khAdya - zrRMkhalA evaM khAdya jAlakoM ke samAna avirata rUpa meM punaScakrita hotI rahatI hai| citra 1 janasaMkhyA kA dviguNana dviguNana ka 800 700 600 500 400 300 200 100 janasaMkhyA vRddhi kI dara paudhe / zakAhArI khAdya -- manuSya / pazu | saura urjA ---- mUlatatva aura unake - apaghaTaka jIvANu yaha spaSTa hai ki utpAdakatA sauracakra UrjA ke kAraNa hI sambhava hotI hai| per3a-paudhe saura UrjA kA 10% bhAga hI upayoga karate haiM, para hama usakA bhI kevala 10% upayoga kara pAte haiM (jo kula UrjA kA 1% yadi hama zAkAhArI haiM aura kula saura UrjA kA 0.01%, yadi hama azAkAhArI haiM) / lekina hama isakI UrjA bhI prakRti ko pratyAvartita nahIM kara pAte kyoMki isakA kAphI aMza hamAre zarIroM ke nirmANa, saMrakSaNa evaM apaziSToM ke utsarjana, IMdhanoM ke jvalana, vAhita mala Adi) meM vyayita ho jAtA hai| UrjA kI yaha mAtrA navIkaraNIya nahIM hotI / vizva meM mAnava hI aisA prANI hai jo navIkaraNIya UrjA srotoM para nirbhara nahIM karatA aura sadaiva anavIkaraNIya srotoM (koyalA, tela Adi) kA upabhoktA hotA hai| prakRti meM una srotoM kA navIkaraNa atyanta maMda gati se hotA hai| - mRta jantu phalataH thala sImA ke stara taka to prakRti dvArA utpAdita khAdya aura anya padArtha vartamAna janasaMkhyA kI AvazyakatAoM kI pUrti karate rahate haiM aura

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paryAvaraNa aura AhAra saMyama : (477) padArthoM kI ApUrti janasaMkhyA ~ sthira kA anupAta prAyaH sthira banA rahatA hai| isameM adhika visaMgati Ane para hI yaha sthiratA bhaMga hotI hai| janasaMkhyA vRddhi ke sAtha-sAtha audyogIkaraNa ke kAraNa yaha santulana aura bhI visaMgata hone lagatA hai| apane prArambhika kAla meM to isa visaMgati kA anumAna bhI nahIM lagA, para jaba hamAre jIvana para usake prabhAva dRSTigocara hone lagate haiM, taba yaha cintanIya viSaya bana jAtA hai| paryAvaraNazAstrI batAteM haiM ki isa visaMgati ke do hI pramukha kAraNa haiM: 1. janasaMkhyA kI apAra vRddhi 2. vardhamAna audyogIkaraNa prArambha meM to audyogIkaraNa ko hI isa visaMgati kA pramukha doSI pAyA gayA, para upabhoktA saMskRti ke vikAsa ke sAtha janasaMkhyA vRddhi ko bhI aba barAbara kA doSI mAnA jAne lagA hai| yaha vAstavikatA bhI hai| 1. janasaMkhyA kI vRddhi aura saMyamana vizva meM tathA bhArata meM janasaMkhyA vRddhi ke AMkar3oM kA anumAna lagAyA gayA hai aura vartamAna AMkar3e to janagaNanA se milane hI lage haiN| jaina dharma ke anAdi vizva kI mAnyatA ke viparyAsa meM, vaijJAnika vikAsavAdI haiN| usake anusAra 10,000 varSa meM manuSyoM kI janasaMkhyA meM dasa lAkha se chaha araba arthAt chaha hajAragunI vRddhi huI hai (citra 2) / citra 1 ke anusAra bhArata ke hara tIsaveM varSa meM janasaMkhyA dugunI sambhAvita hai| yaha vRddhi aura bhI adhika ho sakatI hai kyoMki cikitsA vijJAna kI pragati se mRtyudara ghaTI hai, dIrghajIvitA bar3hI hai aura janma dara kI surakSA bhI bar3hI hai| isa vRddhi ke sAtha usakI AvazyakatAyeM bhI jyAmitIya anupAta meM bddh'eNgii| citra 2. vizva kI janasaMkhyA kI vRddhi janasaMkhyA, araba meM 1850 1925 1950 1975 2000 varSa

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(478) : naMdanavana isa vRddhi ke prabhAvoM kA AbhAsa 1950-60 ke dazaka meM huA jaba harita krAnti ke mAdhyama se rAsAyanika khAda, kITANunAzaka tathA anya upAyoM kA Azraya lekara khAdya padArthoM tathA anya takanIkoM se anya upayogI padArthoM ke utpAdana meM acchI vRddhi sambhava ho skii| isase uparokta santulana sthira banAye rakhane kA prayAsa kiyA gyaa| tathApi, janasaMkhyA kI vRddhi ke phalasvarUpa vAhita mala evaM kUr3e-karakaTa kI pradUSaNakArI mAtrA meM bhI apAra vRddhi huI hai| yaha pAyA gayA hai ki yaha pradUSaNa ina AvazyakatAoM ke ghAtAMka anupAta meM bar3hatA hai| aba vaijJAnika isa pradUSaNa ko dUra karane meM lage hue haiN| apane athaka prayAsoM se ve isa samasyA ke samAdhAna meM prayatna kara hI rahe the ki unheM yaha bhI AbhAsa hone lagA hai ki isa sadI ke samApana ke sAtha pRthvI kI urvarA zakti meM, harita krAnti ke bAda bhI, kamI AtI dikha rahI hai| phalataH vizva kI janasaMkhyA ke liye samucita AhAra aura anya AvazyakatAoM kI pUrti kI samasyA phira sAmane A rahI hai| isa nirAzAvAdI sthiti meM bhI vaijJAnika AzAvAdI banA huA hai| vaha mAnava ke jIvana ke astitva ko surakSita rakhane meM samartha hogaa| isa lakSya ko dhyAna meM rakhakara vaha aba janasaMkhyA vRddhi ke niyaMtraNa ke vibhinna upAyoM ko sakriyatA se mUrtarUpa dene kI vyavasthA kara rahA hai| hama apanI janasaMkhyA ko anya grahoM para to bheja nahIM sakate, vahAM jIvana kI sambhAvanA hI kama hai| eka deza kI atirikta janasaMkhyA dUsare deza meM bhI nahIM jA sakatI, kyoMki usakI apanI samasyAyeM haiN| phalataH inase atirikta hI anya upAya khojane hoNge| inameM janma-nirodha aura baMdhyAkaraNa kI vidhiyAM aura garbhapAta ke upAya pramukha haiN| pazcimI dezoM meM adhikAMza unakA upayoga kara raheM hai| jApAna kI pragati kA pramukha kAraNa 1948 meM banA unakA garbhapAta niyama hI mAnA jAtA hai| bhAratIya dharmazAstrI ina upAyoM se antaraMga rUpa se sahamata nahIM dikhate aura ve brahmacarya ke abhyAsa para bala dete haiM / para janasaMkhyA vRddhi se sambhAvita bhukhamarI, akAlamRtyu, evaM kupoSaNa kI bhayaMkara samasyAyeM sAmane haiM, hameM unheM dhyAna meM rakhakara hI sabase kama burAI aura adhikatama bhalAI vAlA hiMsA ke alpIkaraNa kA mArga cunanA hogA, tabhI hamArA astitva surakSita raha skegaa| Aja vizva kI janasaMkhyA meM dasa varSIya zUnya vRddhi ke kAryakrama kI AvazyakatA hai| ise hama janasaMkhyA saMyama kaha sakate haiN| isa hetu hamAre dharmAcAryoM ke vyaktivAdI brahmacarya aura saMyama ke upadezoM ko janavAdI rUpa meM prastuta karane kI AvazyakatA hai| __ ina upAyoM para socane aura mUrtarUpa dene kA AdhAra bhI hai| vaijJAnikoM ne yaha pAyA hai ki paryAvaraNa kI utpAdana kSamatA kI eka adhikatama sImA hai jo hama pAra karane kI sthiti meM A rahe haiN| unhoMne ApUrti-kSamatA-sImA

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paryAvaraNa aura AhAra saMyama : (479) tathA janasakhyAM vRddhi ko sambandhita kara grAphita kiyA hai (citra 3), jisase patA calatA hai ki jaba prakRti kI kSamatA adhikatama sImA para A jAtI hai, to usake tIna prakAra ke prabhAva sambhAvita haiM : citra 3. janasaMkhyA evaM krAntika utpAdana kSamatA utpAdana kSamatA citra 3 a citra 3 ba janasaMkhyA vaddhi kA samaya citra 3 sa 1. adhikatama kSamatA sImA para janasaMkhyA sthira ho jaaye| 2. adhikatama kSamatA sImA para janasaMkhyA kucha samaya asthiratA ke daura se gujare aura bAda meM sthira yA kama ho jaaye| 3. adhikatama kSamatA sImA para prakRti kI utpAdaka kSamatA kama ho jAye aura janasaMkhyA kama hone lge| tInoM hI dazAoM meM janasaMkhyA niyaMtraNa Avazyaka hai| isase tajjanya pradUSaNa bhI kama hone lgegaa| phalata: paryAvaraNa-pradUSaNake kucha aMza ko kama karane ke liye janasaMkhyA saMyamana anivArya hai| 2. audyogIkaraNa aura usakA saMyamana janasaMkhyA vRddhi ke prabhAvoM ko nirasta karane meM audyogika krAnti ne bar3A yogadAna diyA hai| isa yuga ke pUrva manuSya prakRti kA eka ghaTaka thA, para isa yuga se vaha prakRti kA vijetA bana gyaa| kaI dharmoM meM paryAvaraNa ke sabhI ghaTaka deva kula meM Aye aura pUjya bne| unakA saMrakSaNa aura sevana hI unakA dharma bana gyaa| lekina IsAI saMta pAla ne prakRti ko mAnava kA sevaka batAyA jisase pazcimI jagat prakRti ke dohana ora usa para vijaya ke abhiyAna meM lagA rahA aura bhautika samRddhi ke aise bindu para aba pahuMca gayA hai jahAM se pratyAvartana yA sthirIkaraNa ke sivA koI cArA nahIM bacA dikhtaa| audyogika krAnti kA yuga prAkRtika prakriyAoM meM hastakSepa kA pratIka hai| isa yuga meM harita krAnti ke bIja boye, prakRti ke bhaMDAroM ke adhikAdhika mAtrA meM dohana ke upAya kiye aura prAkRtika padArthoM ke badale meM vividha koTi ke saMzleSita padArtha (vastra, rabara, plAsTika, auSadha, raMjaka dravya, kAgaja, khAda,

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(480) : naMdanavana kITANunAzaka, tela aura gaisa Adi) diye| inakI koTi kI uttamatA bhI paaii| isa kalA se manuSya ne apane sukha-saMvardhana meM kAphI pragati kI hai evaM usane audyogIkaraNa kI dara ko apanI pragati kA mAnadaMDa maanaa| lagabhaga do sadiyoM taka to vaha apane usa svapnila saMsAra meM khoyA rahA, kyoMki prakRti aura paryAvaraNa audyogika apaziSToM ko yA to apane meM avazoSita karate rahe yA phira punazcakrita karate rhe| vardhamAna audyogIkaraNa aura usakI vividhatA ke kAraNa pichale aneka dazakoM se prakRti kI yaha kSamatA nirantara hIyamAna hotI rahI hai aura aba jala, vAyu miTTI evaM kSudra prANI-sabhI ina apaziSToM ke viSAkta prabhAvoM se Apanna ho rahe haiN| ina apaziSToM kI nimna koTiyAM haiM1. vibhinna udyogoM meM prayukta cimanI ke gaisa (co,com,sor,Adi) 2. yAtAyAta vAhanoM se jala, thala evaM AkAza meM utsarjana gais| 3. yAtAyAta evaM anya sAdhanoM se dhvani prduussnn| 4. nyUklIya upakaraNoM evaM visphoToM se utpanna reDiyo-ekTiva avshisstt| 5. kAgaja Adi kI miloM se prApta apaziSToM kA jlaavtrnn| 6. vAhita mala evaM kUr3A-karakaTa ke sar3ane se utpanna apaziSToM kA jala visaraNa evaM nistAraNa / aisA mAnA jAne lagA hai ki yadi ye avaziSTa pUrNataH yA aMzataH bhI upacArita nahIM kiye gaye, to mAnava samAja kA astitva Aja nahIM, to kala avazya hI khatare meM par3ane vAlA hai| agara udyogoM se1. jala pradUSita ho rahA hai| 2. vAyu viSAkta ho rahI hai 3. miTTI anurvara aura viSailI hotI jA rahI hai 4. prakRti ke punazcakraNa-cakra aprabhAvI siddha hone lage haiM 5. hamArA saMrakSaka ojona prastara durbala hotA jA rahA hai 6. vana vRkSa evaM samudrI va jalIya jIvoM kI aneka prajAtiyAM naSTa ho rahI haiM 7. prakRti kI bhautikI evaM rasAyana parivartita ho rahe haiM to aisA lagatA hai jaise prAkRtika paryAvaraNa hI naSTa huA jA rahA hai| yaha anumAna lagAyA jA rahA hai ki kucha samaya bAda prAkRtika paryAvaraNa kA vinAza aura mAnava ke astitva kI sambhAvanA samAnupAtI ho jAyeMge yadi hama paryAvaraNa pradUSaNa ko niyaMtrita nahIM kara ske| isa pradUSaNa se aneka prakAra ke rogoM kA bahumAtrA meM udbhava ho rahA hai aura aneka upayogI apaghaTaka jIvANu saMhArita ho rahe haiN| miTTI meM paidA hone vAle khAdya padArtha bhI viSatattvI ho rahe haiN| viSailI bhArI dhAtuyeM vAtAvaraNa meM A rahI haiN| phira bhI, yaha dhyAna meM rakhanA cAhiye ki yaha viSAktatA nagarIya aura audyogika kSetroM meM adhika hai, grAmINa kSetroM meM kama hai| ghanI AbAdI hI isakA kendra hai|

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paryAvaraNa aura AhAra saMyama : (481) vartamAna meM paryAvaraNazAstrI, vibhinna sarakAreM evaM aneka vizva saMgaThana paryAvaraNa pradUSaNa kI samasyA ko prabhAvahIna banAne meM prayAsarata haiN| unhoMne paryAvaraNa saMgaThana aura saMsthAna banAye haiN| inake mAdhyama se viSAkta paryAvaraNa ke santulana ke liye aneka upAya sujhAye gaye haiN| ina sujhAvoM kA mUla adhAra yaha hai ki hamAre bhUmaMDala kI sImA bar3hAI nahI jA sakatI aura hamArA pRthvI graha eka mAnava keMdrita AvRta yaMtra hai| isIlie hameM prakRti para vijaya kI asmitA ke badale prakRti se sahayoga kI bhAvanA ko mUrtarUpa meM apanAnA hogaa| audyogika evaM yAtAyAta vAhanoM Adi ke pradUSaNa ko kama karane ke liye apaziSToM ke zodhana evaM punazcakraNa kI prakriyA teja karanI hogI jisakI mAnava ne audyogika krAMti ke yuga se hI upekSA kI hai| sAtha hI, janasaMkhyA ke sthirIkaraNa ke uddezya ke anurUpa udyogoM ke nirantara vistAra ke badale unakA bhI sthirIkaraNa karanA hogaa| isI prakAra, hameM prakRtyA apaghaTita hone vAle plAsTika aura rabara Adi padArtha banAne hoNge| bhArata meM DaoN. naMdA ne isa dizA meM kAma kiyA hai| sAtha hI, hameM prakRti pradUSaka anapaghaTanIya padArthoM kA nirmANa kama karanA hogaa| udyogoM se prApta hone vAle gaisoM va dravoM ko zodhita kara hI vAyumaMDala meM chor3ane kI prakriyA anivArya rUpa se apanAnI hogii| isake atirikta, Adyogika yuga ne prakRti meM ekarUpatA ke abhivardhita karane kI pravRtti udita kI hai| use parivirdhita kara usakI vividha sUkSmatA kI pratiSThA karanI hogii| prAkRtika vividharUpatA, pratirodha kSamatA evaM paryAvaraNa-santulana-sakriyatA kI pratIka siddha huI hai| pazcima ke vaijJAnikoM ne isa dizA meM kAphI kAma kiyA hai| bhArata bhI, aba unakA zanaiHzanaiH anukaraNa kara rahA hai| udAharaNArtha, apaziSToM kA punazcakraNa aba eka sAmAnya prakriyA bana rahI hai| aba to apaziSToM ke sadupayoga kA yuga hI A rahA hai| gaisIya evaM drava apaziSToM ke nistAraNa ke pUrva unake philTarana evaM rAsAyanika upacAra kI prakriyA anivArya, banAI jA rahI hai| vRkSAropaNa aura vanya prANI saMrakSaNa kI masAla bhI jalane lagI hai| pAnI, bijalI eMva IMdhana ke nyUnatama upayoga ko TI.vI. taka para prasArita kara protsAhita kiyA jA rahA hai| kRSi jagat meM gobara yA prAkRtika khAda ko varIyatA dene kA abhiyAna calAyA jA rahA hai| UrjA ke gaira-paramparAgata sAdhanoM (gobara gaisa, saura UrjA, vAyu-UrjA Adi) kA vikAsa kiyA jA rahA hai| ina vidhiyoM se pradUSaNa pUrNataH to nirasta nahIM hogA, para usameM paryApta aMzoM meM kamI kI jA skegii| ina sabhI tathA anveSaNa meM cala rahI anya vidhiyoM se hama paryAvaraNa ko aura adhika asaMyata banAne ke badale saMyamita banAne kI prakriyA apanA rahe haiN| isa prakAra janasaMkhyA saMyamana ke samAna audyogika pradUSaNa kA saMyamana bhI Aja ke yuga kI anivArya AvazyakatA hai|

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(482) : naMdanavana paryAvaraNa saMyama aura jaina siddhAnta yaha sujJAta hai ki prAcIna evaM madhyakAla taka kI grAma-bahula kuTIra udyoga evaM alpa janasaMkhyA ke yuga meM paryAvaraNa-asantulana jaisI koI samasyA hI nahIM thii| phalataH tatkAlIna graMthoM me Aja kI paryAvaraNa-saMyamana kI samasyA ke liye Thosa samAdhAna nahIM pAye jaate| phira bhI, hamAre AcArya dUradarzI the| unake liye dharma eka jIvana zailI thA jisameM dravya, kSetra, kAla evaM bhAva ke anurUpa dizA nirdezaka siddhAnta diye gaye haiN| jaina dharma ke sAmAnyajana ke liye pAlanIya bAraha vratoM meM se kama se kama ATha vrata paryAvaraNa ke preraka tattva haiM : 1. jamIna para calane-phirane, bolane uThAne- 1. ahiMsA vrata, samiti rakhane evaM zaucAdi kriyA ke pAlana meM sAvadhAnI 2. niruddezya jala, bijalI, vRkSa, jamIna aura 2. anarthadaMDa vrata, digvrata, aba peTroliyama kA upayoga na karanA, dezavrata anAvazyaka ekendriya jIvoM kA ghAta na karanA, anAvazyaka yAtrAdi na karanA zAkAhArI jIvana-zailI apanAnA, bhUkha se 3. bhogopabhoga parimANavrata, kucha kama khAnA, vikRta bhojana na karanA, proSadhopavAsa Adi vrata sImita vastuoM kA saMgraha aura upayoga aparigraha vrata, ahiMsA karanA vrata 4. brahmacaryavrata pAlana, parivAra niyojana aura 4. brahmacaryavrata janasaMkhyA niyaMtraNa 5. sarvaprANi-baMdhutva kI bhAvanA kA pravIjana 5. ahiMsA vrata aura pallavana vicAraka vidvAnoM ne batAyA hai ki paryAvaraNa pradUSaNa sundara cehare para cecaka ke dAga ke samAna hai| ise miTAnA Avazyaka hai| isake liye AdhyAtmika paryAvaraNa kI zailI apanAnI hogii| pro.kAlDabela ke anusAra hameM dharma pustakoM meM upadezita sarvaprANi-baMdhutva kA nayA nItizAstra, Adhunika yuga ke anurUpa, vikasita karanA hogA jo vijJAna aura dharma kA samanvaya kara ske| isake liye uparokta vratoM ke pAlana ke sAtha mAnasika, vAcika evaM kAyika saMyama yA niyantraNa kA abhyAsa karanA hogaa| saMtoSavRtti apanAkara sAmAyika, pratikramaNa jaisI vidhiyoM kA dainika abhyAsa karanA hogaa| yadi naI pIr3hI ko isa dizA meM AkRSTa kiyA jA sake, to paryAvaraNa santulanIvRtti kA vikAsa hogA aura tadanurUpa pravRtti bhI sArvajanika hogii|

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paryAvaraNa aura AhAra saMyama : (483) Antarika paryAvaraNa ___ hamArA zarIra tantra eka jaTila evaM svacAlita mazIna hai| isake bAharI paryAvaraNa ke santulana ke viSaya meM jo dRzya prakriyA Upara batAI gaI hai, usase hama zarIra tantra ke Antarika paryAvaraNa ke sambandha meM anumAna lagA sakate haiN| tathApi yaha dhyAna meM rakhanA cAhie ki hamAre zarIra tantra ke andara bhI do prakAra ke paryAvaraNa hote haiM : (1) bhautika aura rAsAyanika (AhAra grahaNa, cayApacaya Adi) aura (2) manobhAvAtmaka ye donoM bhI anyonya-sambaddha, anyonya-nirbhara evaM anyonya-prabhAvI hote haiN| hamArI asmitA, mahattvAkAMkSA, AkrAmakatA, krodha-mAna Adi kI sahaja evaM mUla pravRttiyAM aneka ApattiyoM kI jananI haiN| ina manobhAvAtmaka vRttiyoM meM sudhAra evaM zubhakaratA ke upadeza sadiyoM se upadezita haiM, para inake alpIkaraNa ke mUla kAraNa aba bhI ajJAta bane hue haiN| hamAre AhAra aura usake pAcana kI enjAimI bekTIriyAI tathA amla-kSArI cayApacayI kriyA meM utpanna jIvana ke aneka ghaTaka mukhyataH rAsAyanika padArtha hI haiN| yaha kiyA samagrataH uSmAkSepI hotI hai jisameM hameM jIvana ke vividha kAryoM ke liye samucita UrjA milatI hai| isa kriyA meM upayogI padArthoM ke atirikta aneka prakAra ke Thosa evaM tarala avaziSTa bhI banate haiM jinheM hamArA zarIra mala-mUtra evaM sveda Adi ke rUpa meM utsarjita karatA rahatA hai| AhAra, ke aMtargrahaNa ke bAda se zarIra taMtra kI sabhI antarika bhautika kriyAyeM svacAlita evaM santulita rUpa meM hotI rahatI haiN| AhAra kI aprAkRtikatA, adhikatA, kupoSaNa athavA anya bAhya kAraka isa prakiyA meM bAdhA yA asantulana utpanna karate haiN| isase hama bImAra par3a jAte haiM, hamArA vyavahAra parivartita ho jAtA hai| auSadha, vyAyAma, yogAsana, prANAyAma, upavAsa, satsaMga evaM dhyAna Adi se ina kriyAoM meM punaH santulana sthApita karane kA prayAsa kiyA jAtA hai| yadi AhAra ke ghaTaka samucita mAtrA meM hoM aura cayApacayI kriyA bhI samucita ho, to ina kriyAoM meM aise ghaTaka nirmita hote haiM jinase hamArA bhAvAtmaka nirmANa hotA hai| eDrenalIna, DopAmIna, seroTonina Adi ke samucita graMthi-srAva hameM sAmAnya evaM sakriya banAye rakhate haiM aura inakA asantulita athavA adhika srAva hamArI mAnasika avasthA ko vikRta kara detA hai| vastutaH yadi hama poSaka tattvoM se yukta santulita evaM saMyamita AhAra leM, to vaha hamArI bhautika evaM AdhyAtmika pragati ke liye hitakArI hotA hai| yaha pAyA gayA hai ki hamAre bhautika mastiSka meM vibhinna saMvedanoM, Avega, udvegoM tathA vizvAsoM ke UrjAvAna kendra haiN| inakA santulita udbhAva evaM saMcAlana hamAre AhAra kI cayApacayI kriyA

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(484) : naMdanavana se utpanna viziSTa ghaTakoM kI samucita mAtrA se hotA hai / yadi ye ghaTaka samucita mAtrA meM na hoM, to hamArI manovRtti aura prakRti asAmAnya hone lagatI hai| phalataH hameM acchI manovRtti, acchI pravRtti evaM zAMti Adi kI prakRti ke anurUpa samucita mAtrA meM pauSTika AhAra lenA cAhiye, sAtvika AhAra, zAkAhArI AhAra lenA caahiye| vartamAna meM aneka auSadhiyAM bhI isa dizA meM sAmane AI haiN| karmavAdI jaina dharma ke anusAra, hamArI manovRtti aura vyavahAra ko prabhAvita karane vAle mohanIya karma ke hI nahIM apitu AThoM karmoM ke paramANu vizva ke kone-kone meM vyApta haiN| hama krodha ke paramANu grahaNa kareM, yA karuNA aura zAnti ke, yaha hamAre Antarika paryAvaraNa para nirbhara karatA hai / dharmAcArya to karuNA aura ahiMsA kI manovRtti ke utpAdaka paramANuoM ko grahaNa karane kA upadeza dete haiN| para kyA hamArA Antarika taMtra isake liye sabala hai? hamAre AhAra - vicAra ko prabhAvita karane vAlI pravRttiyoM (upavAsa, UnodarI, proSadha, abhakSya tyAga, vyasana tyAga, tathA dhyAnAdi) se hamArI Antarika UrjA kI vRddhi hotI hai aura Antarika paryAvaraNa bhI bhautika aura rAsAyanika dRSTi se zuddha hotA hai evaM vaha zubha pravRttiyoM ke paramANuoM ko grahaNa karane meM sadaiva sakSama rahatA hai| phalataH sAtvika AhAra evaM uparokta vidhiyoM ke abhyAsa se hamArA Antarika paryAvaraNa - manobhAvAtmaka vRttiyAM zuddha hotI haiN| upabhoktAvAdI saMskRti ke yuga meM una pravRttiyoM kA abhyAsa kucha kaThina avazya pratIta hotA hai, para isake binA koI cArA nahIM hai| azuddha Antarika pravRttiyoM ko saMyamita karanA hI hogaa| isI se hama 'jio aura jIne do' tathA 'parasparopagraho jIvAnAM' ke siddhAnta ko mUrtarUpa de sakeMge / isI se hama jIvoM ke prati samabhAva, Adara evaM karuNA kI bhAvanA pragAr3ha banA skeNge| vastutaH santulita Antarika paryAvaraNa meM hI mAnava kA kalyANa nihita hai aura yahI bhautika evaM rAsAyanika paryAvaraNa ko saMyamita karane ke liye mUla AdhAra hai| AhAra saMyama 'saMyama' zabda kA artha hai, azuddha vRttiyoM yA pravRttiyoM kA samyak rUpa se niyaMtraNa yA nirodha aura phalataH, zubha vRttiyoM kI ora unmukhatA evaM prvRtti| DA. bhATa ne 'saMyama' zabda se nirodha, azubha - nivRtti, cintanazIlatA, ekAgratA aura dhyAna taka ke artha liye haiM aura isake ikatIsa lAbha ginAye haiN| ye pAtaMjala sUtra meM bhI milate haiN| vastutaH AhAra - saMyama, ina sabameM pramukha hai kyoMki saMyamita aura sAtvika AhAra ke saMyamana se AMtarika UrjA meM vRddhi hotI hai jisase hameM uparokta lAbha hote haiM / vastutaH, yadi nimna cakraAhAra saMyama - AMtarika paryAvaraNa saMyama bhautika paryAvaraNa

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paryAvaraNa aura AhAra saMyama : (485) avirata cale to vizva meM nagaNya hI samasyAyeM rheN| isaliye AhAra saMyama sabhI prakAra kI zuddhiyoM kA mUla srota hai| ___ mAnava-jIvana to kyA, prANi-jagata ke jIvana ke bhautika saMcAlana, poSaNa evaM vikAsa ke liye tathA bhAvAtmakataH AdhyAtmika unnati hetu udAtta bhAvanAoM ke pallavana evaM vikAsa ke liye AhAra anivArya hai| isakA cayApacaya hameM sAmAnya aura vizeSa kArya karane ke liye UrjA pradAna karatA hai| zAstroM meM kahA hai, "anna hI jIvana hai|" jaina zAstroM meM AhAra ke chaha pramukha ghaTaka batAye gaye haiM : 1. azana anna aura dAne kArbohADreTa, proTIna / 2. pAna dUdha, tela, jala aadi| vasAyeM, jala 3. khAdya miSThAnna uparokta se nirmita 4. khAdya masAle, mukhazodhaka khanija, viTAmina 5. lehya caTanI, AcAra Adi 6. lepa taila Adi se mAlisa ye vaijJAnikoM kI chaha pramukha khAdya koTiyoM se tulanIya haiN| ina khAdyoM meM vAyu kA nAma nahIM hai jabaki yaha jIvana ke liye anivArya hai (saMbhavataH adhisAdhAraNa hone se isakA ullekha nahIM ho pAyA hai)| zAstroM meM AhAra ke aMtargrahaNa ke chaha dRzya evaM adRzya prakAra batAye haiM jinameM kavalAhAra, ojAhAra, (uSmAhAra, avazoSaNa) aura lepAhAra (visaraNa) dRzya haiM aura bahupracalita haiN| inake atirikta, karma, no karma (mUla pravRttiyAM-rAga, dveSa, moha Adi) aura mAnasika AhAra bhI aMtargahIta hote haiM jo hamAre manobhAva evaM vyavahAroM ko ghaniSThataH prabhAvita karate haiN| AhAra zAstrI ina atirikta AhAroM ke liye mauna haiM kyoMki ve inheM manovijJAna kA viSaya mAnate haiN| paryAvaraNa-sambandhI uparokta vivecana se spaSTa hai ki hamAre AhAra ke sabhI ghaTaka paryAvaraNa se hI prApta hote haiN| zuddha paryAvaraNa se prApta ghaTaka hamAre jIvana ko bhI zuddha evaM sAtvika banAte haiN| "jaisA khAve anna, vaisA hove mana' aura 'jaisA pIve pAnI, vaisI hove vAnI kI kahAvateM isI tathya kI pratIka haiN| Aja ke pradUSita vAtAvaraNa meM utpAdita khAdya bhI pradUSita ho raheM haiM aura unameM viSAkta evaM hAnikAraka padArthoM kI mAtrA bhI nirantara bar3ha rahI hai| ye khAdya hamAre jIvana kI surakSA meM vyAghAta DAlate haiN| hamArI manovRtti aura pravRtti ko pradUSita karate haiN| phalataH AhAra-tantra aura paryAvaraNa-tantra eka dUsare se ghaniSThataH sambandhita haiN|

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(486) : naMdanavana AhAra ke ghaTaka yA antargrahaNa kA jo bhI svarUpa ho, samagrataH AhAra taMtra do prakAra kA pAyA jAtA hai : 1. zAkAhArI tantra : svAsthya, naitikatA, sAmAjika, arthika, sauMdaryabodha, dIrghajIvitA, manovijJAna kI dRSTi se uttama / 2. a-zAkAhArI tantra : ukta dRSTiyoM se kiMcit hInatara vizva ke prAyaH sabhI dharmajJoM ne zAkAhAra ko uttama AhAra tantra mAnA hai aura aba vaijJAnika bhI bhautika, rAsAyanika, cayApacayI evaM manovaijJAnika AdhAroM para yahI tathya mAnane lage haiN| zAkAhAra tantra AhAra kI aisI sarala aura sAtvika paddhati hai jisameM bhojya padArthoM kI prApti yA taiyArI meM kisI bhI stara para kisI ke jIvana kA samApana na ho aura hiMsA kA adhikatama alpIkaraNa ho| 'jaMtumAlAkule loke kathaM bhikSurahiMsakaH" ke anusAra, sUkSma jIvANuoM ke sArvatrika rAjya meM aisI ahiMsaka jIvana paddhati kaise sambhava hai? sarvaprathama to, anna phAla, zAka Adi ekeMdriya jIvoM ke hiMsana meM, unake tantrikA-tantra ke alpatama vikasita hone ke kAraNa, asahAya hiMsana-pIr3A hotI hai| dUsare, inameM paMcatattvoM kI tulanA meM jala tattva hI pradhAna rahatA hai| tIsare, prAyaH inakA acittIkRta rUpa hI khAdya ke kAma AtA hai| cauthe, vanaspatiyoM yA jIvANuoM kA punaScakraNa alpasamayI kriyA hai| pAMcaveM, yaha IryApathikI akaSAyiNI jIvanarakSaNI kriyA hai jisameM alpatara karmabandha hotA hai| isI liye jainoM ne vanaspati khAdyoM ke upayoga meM alpa aura bahu hiMsA ke AdhAra para apane bhakSya-abhakSya vicAra prastuta kiye haiN| ina AdhAroM para 'ahiMsA kI paribhASA hiMsA ke pUrNa-nirodha ke badale usake adhikatama alpIkaraNa ke rUpa meM kI jAnI caahie| yaha vyAvahArika paribhASA hai, anyathA saMsAra meM koI bhI jIvita nahIM raha sktaa| vartamAna meM zAkAhAra ke do rUpa haiM- zuddha zAkAhAra aura dugdha shaakaahaar| adhikAMza loga dugdha-zAkAhArI hI hote haiN| ve banaspatija utpAdoM ke atirikta, dUdha aura usake utpAdoM ko bhI grahaNa karate haiN| aMDaja AhAra zAkAhArI nahIM hai, kyoMki aMDA to anutpAdI jIva hai, usameM kolasTrola pAyA jAtA hai evaM vaha banaspatiyoM se uccatara koTi ke jIvoM se hI prApta hotA hai| zAkAhAra paddhati ahiMsaka, bahu-roga nirodhaka, kSArIya raktavardhaka sAtvika manobhAva saMvardhaka hai| madhu jaina ne kAsalIvAla abhi. graMtha, 1998 meM isa tantra se sambandhita aneka prakAra ke AMkar3e diye haiN| isIlie isa tantra kI lokapriyatA sarvatra nirantara bar3ha rahI hai| yaha tantra eka jIvana zailI hai jo mAnava ke zarIra-tantra evaM pAcana-tantra ke anurUpa hai| vartamAna paryAvaraNa pradUSaNa evaM upabhoktA saMskRti ke yuga meM mAnava adhibhakSaNe, abhakSaNa, kupoSaNa Adi ke kAraNa aneka rogoM evaM durguNoM kA

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paryAvaraNa aura AhAra saMyama : (487) zikAra ho rahA hai, kartavya-akartavya kI usakI rekhAyeM dhUmila ho rahI haiN| vaha yuddhaka aura AkrAntA hotA jA rahA hai; dayA, karuNA, evaM sarvajIvasamabhAva ke badale usameM vyaktivAdI manovRtti adhika panapane lagI hai| yaha saba svastha vyakti, samAja va rASTra ke liye hAnikAraka hai| mAnava samAja ke sukha zAnta jIvana ke liye hameM AhAra paddhati kA samucita cayana parisImana evaM niyantraNa karanA hogA aura isa prakriyA ko hI AhAra saMyama kahate haiN| paryAvaraNa-saMrakSaNa se sambandhita dizA nirdezoM ke samAna, jaina zAstroM meM AhAra-saMyama ke liye bhI paryApta nirdeza diye haiM jinase mAnava svastha, sAtvika evaM zubhatara kAryoM meM pravRtta raha ske| ve saMkSepa meM nimna prakAra haiM : 1. sneha, karuNA, dayA, sarvajIva-samAdara evaM samabhAva ke liye ahiMsaka jIvana zailI apanAnA (ahiMsA) 2. satvika zuddha athavA dugdha-zAkAhArI bananA (ahiMsA) 3. atibhakSaNa, kubhakSaNa evaM abhakSaNa na karanA (ahiMsA) 4. auSadhIya upayogoM ke atirikta bahuhiMsI padArthoM kA sevana na krnaa| isake antargata madya, mAMsa, madhu, paMca udumbara phala Adi Ate haiN| (ahiMsA) 5. anAvazyaka mAtrA meM khAdya samAgrI kA saMcaya na karanA (aparigraha, anarthadaMDa) 6. AvazyakatAnusAra pAcanatantra kI surakSA saMvardhana evaM Antarika UrjA vRddhi hetu ekAzana, upavAsa, proSadha Adi kA samaya-samaya anuSThAna karanA (anazana, proSadhopavAsa) 7. jitanI bhUkha ho, usase kucha kama (10 pratizata) AhAra lenA (UnodarI) 8. zAkAhArI AhAra ke vividha vyaMjanoM kI saMkhyA kA sImana karanA (vRtti-parisaMkhyAna) 9. gariSTha AhAra na karanA (praNIta-rasa-varjana) 10. 10. Asana, prANAyAma, dhyAna evaM svAdhyAya kA nirantara abhyAsa karanA (antaraMga aura bahiraMga tapa) ina vividha pravRttiyoM se AhAra saMyama karane se nimna sudhAra yA lAbha hoNge| 1. AhAra-saMyama se AhAra pAcana kI kriyA santulita hogI aura pAcana-guNAMka meM paryApta vRddhi hogii| isase zarIra tantra kI Antarika UrjA bddh'egii| jIvana, sAtvika, sakriya, utsAhapUrNa evaM AzAvAdI bnegaa| pUjya sahaja muni kI do sau se adhika dina kI evaM hIrAlAla mANika ke cAra sau gyAraha dinoM kI upavAsa-kSamatA isI kA pariNAma hai jisase vizva ke vaijJAnika bhI vismita huye haiN|

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(488) : naMdanavana 2. AhAra-saMyama se svahita evaM loka hitakArI kAryoM meM pravRtti hogI evaM jIvana adhyAtmamukhI bnegaa| 3. AhAra-saMyama se bAhya aura Abhyantara tapa ke abhyAsa meM ruci bddh'egii| 4. mAnava kA samagra jIvana apane evaM samAja ke hita, sukha, dhArmikatA evaM samRddhi ke saMvardhana meM preraka bnegaa| 5. AhAra-saMyama se Antarika evaM bhautika paryAvaraNa ke saMyamana meM sahAyatA milegii| vastutaH AhAra-saMyama kA mUla AdhAra ahiMsA hI hai| anya sabhI bindu unake vistAra mAtra haiN| yaha prasannatA kI bAta hai ki svAsthya vijJAna ne dharmajJoM kI prAyaH sabhI ukta mAnyatAoM ko prayogapuSTa kiyA hai aura unheM apanI cikitsIya praNAlI meM samAhita karanA prArambha kara diyA hai| yahAM yaha dhyAna meM rakhanA cAhiye kI uparokta zAstrIya pravRttiyAM vyaktilakSI haiN| para unheM vartamAna yuga ke pariprekSya meM samAjalakSI evaM rASTralakSI banAnA caahiye| hameM dharmajJoM ke vyaktivAdI karmavAda kAraNa-kArya niyama ko samAjavAdI prabhAvoM meM vistArita karanA hogA kyoMki sApekSatA siddhAnta kI vyAkhyA ne prAyogika rUpa se yaha siddha kara diyA hai ki vizva kA pratyeka sUkSma aura sthUla tantra eka dUsare se sambandhita evaM prabhAvita rahatA hai| isIlie samUhavAdI karmavAda kA prasAra karanA hogaa| tabhI paryAvaraNasaMyama aura AhAra-saMyama kA loka kalyANakArI rUpa nikhregaa| pAThya-sAmagrI 1. epha. ovana; vhATa ija ikolojI, oNksaphorDa yUni.presa, nyUyArka, 1974 2. ema.phukuokA; dI roDa TU necara, bukaveMcara, madrAsa, 1987. 3. remeTa, haramAna; ikolAjI, spriMgara-varalAga, barlina, 1980. 4. rUtha, mUra; maina ina dI envAyarameMTa, TATA-maigraoNhila, dillI, 1975, 5. zAha, naTUbhAI, paryAvaraNa aura jaina dharma, kAsalIvAla abhi, graMtha, rIvA, 1998. 6. jaina, madhuH zAkAhAra : tulanAtmaka vicAra, vahI, 1998. 7. bhATa, vhI. ema.; yogika pAvarsa eMDa riyalAijesana, bhA. vidyAbhavana, baMbaI, 1964.

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adhyAya - 16 alalita jaina sAhitya kA anuvAda : kucha samasyAyeM jainadharma bhAratIya saMskRti kA eka aisA bahumUlya, pAradarzI evaM saptaraMgI ratna hai jisakI zobhA pichale 2500 varSoM ke itihAsa meM nirantara vardhamAna rahI hai| yahI kAraNa hai ki aba yaha pUrva aura pazcima kI saMskRtiyoM ke AdAna-pradAna va navIna paridhAna ke setu ke rUpa meM ubhara rahA hai| isake saiddhAntika tattvoM kA vivaraNa bhArata ke prAcInatama sAhitya meM upalabdha hotA hai| isakI vyApaka prabhAvazIlatA kA anumAna isI se hotA hai ki bhArata ke pUrva, pazcima, uttara aura dakSiNa sabhI kSetroM meM isake anuyAyI na kevala IsA kI pichalI unnIsa sadiyoM se hI rahe haiM apitu Aja bhI ve bhinna-bhinna kSetroM meM rASTrIya, sAmAjika evaM Arthika pratiSThA meM apanA mahattvapUrNa yogadAna kara rahe haiN| yahI kAraNa hai ki mahAvIra ke paMcaviMzati zatI mahotsava (1975-76) aura bha. bAhubalI ke sahasrAbdi mahotsava itanI garimA ke sAtha rASTrIya evaM antarrASTrIya stara para manAye gaye haiN| ina utsavoM para Ayojita dharmacakra aura janamaMgala kalaza kI yojanAyeM jainadharma ke sArvajanika siddhAntoM ko ghara-ghara taka pahuMcAne meM apUrva sAdhaka siddha huI haiN| jainadharma ke siddhAntoM meM aneka apUrvatAeM haiM : samIcIna dRSTi, parIkSA pradhAnatA, samabhAva, svAvalambana aura shrmnntaa| inake samAna hI jaina sAhitya bhI apUrva hai| isameM kathAyeM haiM, lokAloka vivecana hai, AcAra-vicAra kA nirUpaNa hai| yaha bhArata kI aneka bhASAoM meM hai| IsApUrva se isakA pravAha nirantara vardhamAna rahA hai| yaha sAhitya sAmayika janabhASAoM meM prAkRta, apabhraMza, saMskRta, dakSiNI bhASAyeM aura DhUMDhiyA tathA hindI aura aneka prAntIya bhASAoM meM nirmita huA hai| isakA prAcIna aura madhyakAlIna sAhitya dhArmika siddhAntoM ke atirikta tatkAlIna rAjanItika, sAmAjika, Arthika tathA aitihAsika viSayoM para paryApta prakAza DAlatA hai| yaha sAhitya lalita koTi kA bhI hai aura alalita koTi kA bhI hai| idhara pichale kucha varSoM meM lalita koTi ke sAhitya para kAphI kAma huA hai aura vaha bhAratIya bhASAoM aura aneka prAntIya bhASAoM mukhyataH hindI ke mAdhyama se prakAza meM AyA hai| isa sAhitya kA lAlitya tulanAtmaka rUpa meM prakaTa huA hai| isake antargata

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(490) : naMdanavana kAvyoM evaM mahAkAvyoM ke adhyayana aura dhArmika sAhitya ke anuvAda evaM TIkAgraMtha bhI samAhita haiN| isake viparyAsa meM, alalita sAhitya AtA hai jisameM laukika vidyAe~-nyAyazAstra, vaijJAnika aura takanIkI grantha Adi Ate haiN| inakA adhyayana abhI alpamAtrA meM huA hai| isa dizA meM samIkSAtmaka evaM tulanAtmaka adhyayana sImita hI hai| Aja ke yuga meM isa sAhitya meM nihita jJAna ke pracAra-prasAra kI mahatI AvazyakatA hai| isakA kAraNa na kevala isake sArvabhauma naitika upadeza hI haiM, apitu inameM vyakta laukika va vaijJAnika jagat sambandhI aneka avadhAraNAe~ evaM unakI utthAnikAe~ bhI haiM jo isa sAhitya meM upalabdha hotI haiN| yaha bIsavIM sadI meM bhI isaliye samucita rUpa meM prasArita nahIM ho pA rahA hai ki yaha sAhitya adhikAMza aisI bhASAoM meM hai jinase Aja kA janasAdhAraNa aparicita hotA jA rahA hai- saMskRta, prAkRta, apbhrNsh| isaliye ise vartamAna bhASAoM meM hI karanA Avazyaka nahIM hai, apitu pazcimI bhASAoM meM bhI karane kI AvazyakatA hai| yadyapi aneka dhArmika graMthoM ke hindI aura aMgrejI meM anuvAda 1930 se hI hone prArambha ho gaye the, phira bhI aneka mahattvapUrNa graMtha haiM jinake bhASAntara kI AvazyakatA hai| abhI taka isa kSetra meM jo bhASAntara huye haiM, unake avalokana se patA calatA hai ki aneka to dravyAnuvAda mAtra haiM, jabaki aneka bhAvAnuvAda haiN| vastuta' Aja bhAvAnuvAda kI hI AvazyakatA hai| hA~, bhAvAnuvAda ko graMthakAra ke vicAroM va tathyoM kA dyotaka honA caahiye| isa samaya anuvAda kI pramukha bhASA hindI hai| phira bhI kucha graMthoM kA aMgrejI meM bhI anuvAda huA hai| aba naye yuga ke anurUpa aneka Agama-tulya graMthoM ke hindI aura aMgrejI meM anuvAdoM kA bhI zrIgaNeza ho cukA hai| vastutaH lalita sAhitya ke anuvAdoM meM bhI kucha samasyAyeM haiM, lekina maiM yahAM dArzanika aura vaijJAnika sAhitya ke anuvAda kI samasyAoM para dhyAna kendrita kruuNgaa| isa koTi ke sAhitya kI aneka vizeSatAyeM haiN| inake viSaya prAyaH laukika jIvana se sambandhita tathA dainandina upayogI hote haiN| adhikAMza prakaraNoM meM inakI vaijJAnika jAMca kI jA sakatI hai| ina viSayoM ke nirUpaNa meM sAmAnya bhASA ke atirikta aneka takanIkI zabdoM kA bhI prayoga kiyA jAtA hai| yahI nahIM, vibhinna laukika viSayoM, jyotiSa, dravya-dhAtu parIkSA, ajIva padArtha, gaNita, bhUgola, khagola, darzana Adi kI apanI-apanI vizeSa zabdAvalI bhI hotI hai| vibhinna kSetroM evaM yugoM meM yaha parivartita aura parivardhita bhI hotI rahatI hai| udAharaNArtha, prAcIna gaNita aura padArtha zAstra meM aneka zabda aise haiM jinake samakakSa Aja kauna-sA zabda liyA jAya, yaha spaSTa nahIM hotaa| prAcIna kAla meM dravya, tattva, artha, padArtha

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alalita jaina sAhitya kA anuvAda kucha samasyAyeM : (491) Adi samAnArthaka mAne gaye haiM jabaki Aja inameM kucha bheda gaNanIya haiN| 'pudgala' zabda kA samAnArthI koI zabda hI nahIM hai| gaNita meM bhI kSetra aura kAlapramANoM ko Aja kI bhASA meM vyakta kiye binA nahIM samajhA jA sakatA / isI prakAra viSayoM se sambandhita sAhitya meM pAribhASika zabdoM kI samasyAyeM haiN| sAtha hI, vibhinna paramparAoM ke sAhitya se samakakSatA kI samasyA bhI hai jo tulanAtmaka adhyayana ke liye Avazyaka hai / phalataH isa sAhitya ke anuvAda meM sabase mahattvapUrNa samasyA inameM prayukta zabdAvalI ke AdhunikIkaraNa kI hai| isake binA ina anuvAdoM kI upayogitA atyanta sImita rhegii| yaha samasyA abhI kucha samaya pUrva pazcimI bhASAoM ke vaijJAnika sAhitya ko hindI meM anuvAda karate samaya bhI prastuta huI thii| aneka vidvAnoM ne isa viSaya meM vyaktigata prayAsa kiye, para ekarUpatA ke abhAva meM duvidhA hI bar3hI thI / anta meM bhArata sarakAra ne takanIkI zabdAvalI nirmita kara anuvAdoM meM akhila bhAratIya stara para ekarUpatA lAne meM paryApta saphalatA pAI hai| pazcimI bhASAoM ke zabdoM ke pAribhASIkaraNa ke liye bhASAzAstriyoM tathA viSayavidoM kI sammilita saMvida ne kucha siddhAnta bhI sthira kiye| isake anusAra kucha zabda lipyaMtarita kara liye gaye, kucha bhAvAnuvAdita kara liye gaye aura aneka zabda gar3he gye| isake siddhAnta hamArA bhI mArgadarzana kara sakate haiN| vartamAna meM prAcIna bhAratIya takanIkI aura vaijJAnika sAhitya kI vaisI hI sthiti hai jo aThArahavIM - unnIsavIM sadI meM pazcima meM vaijJAnika sAhitya kI thI / yaha bhinna-bhinna dezoM ke vaijJAnikoM dvArA apanI-apanI bhASAoM meM apanI-apanI zabdAvalI ke AdhAra para taiyAra kiyA jA rahA thaa| isameM pAribhASika zabdoM aura saMketoM meM vibhinnatA durUha thI aura eka deza meM kiye gaye kArya kA lAbha dUsare vaijJAnikoM taka sahI rUpa meM nahIM pahuMca pAtA thaa| isa kAraNa vijJAna kI pragati manda rhii| hamAre deza meM bhI bhinna-bhinna paddhatiyoM ne apane-apane viziSTa mantavyoM, tattvoM ko itanI vividha prakAra kI pAribhASikatA dI hai ki bhASA ke eka rahate huye bhI vaha durUhatA kI koTi meM AtI gii| isa durUhatA ko dUra karane kA aba samaya A gayA hai| vibhinna bhAratIya paddhatiyoM meM prayukta pAribhASika zabdoM kI pahale samakakSatA aura bAda meM ekarUpatA kA prayatna kiye binA jaina sAhitya hI kyA - bhAratIya alalita sAhitya kA samucita tulanAtmaka mUlyAMkana va pracAra sambhava nahIM dikhatA / yahI bAta kucha aMzoM meM hI sahI, dhArmika sAhitya ke pAribhASika zabdoM para bhI lAgU hotI hai| isa samasyA ke samAdhAna ke liye merA sujhAva hai ki samAja kI vibhinna anusaMdhAna saMsthAyeM milakara isa viSaya para vicAra kareM, vibhinna

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(492) : naMdanavana pAribhASika zabdoM kI sUcI banAyeM aura unake liye Adhunika zabda kA vidhAna kreN| isake liye viSaya vizeSajJoM ke painala banAye jAyeM aura unake ekIkRta prayAsa se eka mAnaka zabdAvalI kA nirmANa karAyA jAya jisakA upayoga bhaviSya meM kiye jAne vAle anuvAdoM meM samAna rUpa se kiyA jA ske| jaina dArzanika aura laukika vidyA ke sAhitya ko hindI ke sAtha aMgrejI meM bhI anudita karane kI samasyA bhI Aja mahattvapUrNa bana gaI hai| isake liye bhI sAtha hI sAtha eka samakakSa zabdAvalI kA nirmANa kiyA jAnA caahiye| abhI taka vizva ke dArzanika aura vaijJAnika vicAroM aura avadhAraNAoM ke aitihAsika nirUpaNa meM jainoM kyA- bhAratIyoM ke yogadAna kI carcA nAmamAtreNa hI pAI jAtI hai| isakA vAstavika mUlyAMkana aise granthoM ke videzI bhASAoM meM samucita anuvAda karane para hI sambhava hai| isake liye bhI aneka saMsthAoM ko mila kara samanvita yojanA banAnI caahiye| yadyapi anuvAda kArya maulika nahIM mAnA jAtA, phira bhI isakI apanI eka garimA hai| isake liye yaha Avazyaka hai ki anuvAdaka svayaM ko mUla lekhaka ke rUpa meM prastuta kara ske| usake antaraMga bhAvoM ko hRdayaMgama kara unheM AkarSaka aura rocaka abhivyakti de ske| alalita sAhitya kA anuvAda spaSTataH lalita sAhitya ke samAna rocaka to nahIM ho sakatA, phira bhI usameM yathAzakti bhASAtmaka evaM bhAvAtmaka saralatA lAI jA sakatI hai| lekina yaha saralatA viSaya vizeSa para nirbhara kregii| isa tathya ko aneka anuvAdakoM ne svIkAra kiyA hai| isaliye kucha dhArmika granthoM ke anuvAda saphala bhI rahe haiN| anuvAda kI saphalatA ke liye anuvAdakoM meM viSaya jJAna ke sAtha aneka bhASA pravINatA bhI apekSita hai| isa dRSTi se naI pIr3hI ko kucha adhika zrama karane kI AvazyakatA hai| yaha spaSTa hai ki aise kArya meM tAtkAlika mahattA yA pracAra-paraka lokapriyatA nahIM hotii| isaliye anudita sAhitya ke prakAzana kI samasyA sadaiva rahI hai| pichale kucha varSoM se jIvarAja granthamAlA, bhAratIya jJAnapITha, zvetAmbara terApaMthI mahAsabhA, pArzvanAtha vidyApITha, varNI zodha saMsthAna, ramArAnI zodha saMsthAna, ela. DI. insTITyUTa Apha iNDolAjI Adi saMsthAyeM isa kArya meM Age AI haiN| phira bhI, yaha dekhA gayA hai ki 'SaDdarzanasamuccaya' ke samAna granthoM ke anuvAda-prakAzana meM eka pIr3hI taka kA samaya lagA hai| Adhunika jJAnaprasAra ke yuga meM kisI mahattvapUrNa kArya meM itanA samaya atyadhika pratIta hotA hai| isake viparyAsa meM, yaha udAharaNa kitanA Azcaryajanaka lagegA ki jApAna meM vibhinna bhASAoM meM likhe gaye mahattvapUrNa granthoM zodha-patroM kA jApAnI anuvAda lagabhaga usI samaya (yA tIna mAha ke andara) prakAzita hotA hai jaba ve apanI mUla bhASAoM meM prakAzita hote haiN|

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alalita jaina sAhitya kA anuvAda : kucha samasyAyeM : (493) bhAratIya vAtAvaraNa meM itanI drutagati se kArya karane kI kalpanA bhI kucha duruha lagatI hai| phira bhI, grantha ke anuvAda aura prakAzana ke samaya meM tIna varSa kA samaya paryApta mAnA jAnA caahiye| abhI alalita sAhitya ke hindI anuvAda bahuta kama huye haiN| aMgrejI anuvAda to aura bhI kama huye haiN| anuvAda kI guNavattA ko bar3hAne ke liye unameM TippaNa honA eka svastha paramparA hai| yaha granthoM meM AdhunikatA lAne kA prayatna hai| yaha bhAvoM kI spaSTatA ke liye bhI apekSita hai| kucha vidvAnoM ne sphuTa nyAya, gaNita tathA jyotiSa granthoM ke anuvAda kiye haiM, para jisa mAtrA meM mUla aura pandrahavIM sadI taka ke uparokta koTi ke granthoM ke anuvAda kI AvazyakatA hai, usa rUpa meM yaha saba sAgara meM jala bindu ke samAna haiN| isa viSaya meM apAra kSetra par3A huA hai| naI pIr3hI ko apanA yaha uttaradAyitva nibhAnA caahiye| sambhavataH vaha isa dizA meM prerita ho sake yadi bhAratIya vizvavidyAlaya, jApAna Adi unnata dezoM kI taraha uttama saTippaNa anuvAda para bhI zodha-upAdhi pradAna karane lge| anuvAda aura usakA prakAzana samayasAdhya, zramasAdhya evaM vyayasAdhya kArya hai| yaha gambhIra adhyayana bhI cAhatA hai| Aja samAja meM aneka zodhonmukha saMsthAe~ pallavita, puSpita aura phalita ho rahI haiN| mujhe vizvAsa hai ki ye jaina sAhitya ke vividha aMgoM ke anuvAda ke mAdhyama se pUrva aura pazcima ke jijJAsu adhyetAoM aura manISiyoM ke liye yojanAbaddha rUpa se upalabdha karAne meM AnevAlI sabhI bAdhAoM ko dUra kareMgI aura jaina vidyA va siddhAntoM ko vizvIya pariprekSya meM samucita sthAna prApta karAne meM sahAyaka hoNgii|

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adhyAya -- ajJAna ke upAzraya meM apane ajJAna ke prati kSobha vyakta karate huye eka yuvaka ne mujhase eka patra dvArA yaha jijJAsA vyakta kI hai ki vidvAna aura buddhimAna banane ke liye mujhe kauna-sI adhyayana kI dizA evaM kriyA abhimata hai| maiMne use apanI buddhi ke anusAra, sammatipUrNa uttara bhI de diyA hai| lekina jaise-jaise maiMne isa para vicAra kiyA, vaise-vaise svayaM isa kArya kI kSamatA kI yogyatA ke abhAva kA anubhava kiyaa| merI isa antara anubhUti para, mere arjita jJAna - vijJAna ke prati abhivyakta Adara bhAvanAyeM tanika bhI prabhAva na DAla skiiN| isake viparIta, mujhe apanI sthiti dekhakara yaha dhyAna meM AyA ki merI yaha anubhUti ThIka usI prakAra kI hai jaisI usa vyakti kI hotI hai jisane yAtrA to prathama zreNI meM kI ho, para TikiTa tRtIya zreNI kI le rakhA ho| maiMne apanI vijJAna - netRtva sambandhI prasiddhi para bhI vicAra kiyA, aura taba mujhe apanI jJAna nidhi kI apUrNatA ko dekhakara kAphI Thesa lgii| jaba maiMne yaha dekhA ki merA jJAna-bhaNDAra una ajJAta ananta vastuoM meM nikSipta rAzi kI apekSA kitanA tuccha hai, to maiM AtmazraddhA - zUnya ho gyaa| maiMne socA ki maiM eka pauMDa ke badale do paise bhI nahIM de sakatA, mere pAsa sirpha digdiganta vyApta ajJAna hI hai, aura kucha nahIM, phira kyoM vyakti mujhase karja mAMgane Aye ? 17 maiM pahale apane se hI prArambha karUM / merA yaha zarIra (zarIra - vRkSa) buddhi kauzala nirmita do staMbhoM para sthita hai jisakI aisI do zAkhAyeM kriyAzIla rahatI haiM, jinameM pratyeka ke anta meM pAMca-pAMca komala upazAkhAyeM haiN| isake sire para eka mahAkAya golAkAra ghuNDI hai, jisameM Azcaryajanaka choTe-choTe camakate huye maNiyoM ke samAna chidra haiM, caTAI - sI DhaMkI huI hai, aura jo vibhinna dhvani uccAraNa karatI hai, bolatI hai, gAtI hai, haMsatI hai, cillAtI hai| para maiM isake viSaya meM kyA jAnatA hUM ? maiM to mAtra rahasyoM kA piTArA hUM, jo koTa aura pAyajAmA kI jeboM meM bhare huye haiN| maiM kabhI bhI binA zabdakoSa dekhe yaha na batA sakA ki zarIra meM upajihvA kahAM hai, aura isakA kyA kArya hai ? mujhe isakA artha kaI bAra batAyA gayA, para maiM hamezA bhUla jAtA huuN|

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ajJAna ke upAzraya meM : (495) "udara ko vakSasthala se pRthak karane vAlI kyA hai ?" zikSaka ne vidyArthI se pUchA / "zarIra - citra paTa jahAM (nIcA bhAga) Apa beMta rakhate haiM, ThIka usakI uttara dizA meM', vidyArthI ne uttara diyA / ukta vidyArthI ke isa uttara kA maiM upahAsa kara sakatA huuN| para merI sthiti isa vidyArthI se acchI nahIM kahI jA sakatI kyoMki jisa prakAra vaha vidyArthI mere upahAsa kA pAtra banA hai, usI prakAra maiM bhI zarIra viSayaka ajJAna ke liye eka cikitsAzAstravettA yuvaka vidyArthI ke liye, isase bhI adhika upahAsa kA pAtra bana sakatA huuN| isI prakAra, jaba zarIra tattva ke vizleSaNoM para yaha jJAta hotA hai ki yaha zarIra mAtra rahasyAtmaka ananta paramANu saMghAta - piNDa hI hai, to paramANu - vijJAna sambandhI prazna para cikitsAzAstrAdhyetA evaM saMpUrNa cikitsAzAstra hI utanA hI ajJAnI aura upahAsAspada pratIta hogA jitanA zarIra ke viSaya meM ukta vidyArthI thA / aba maiM jIvana kI ghaTanAoM para AtA huuN| maiM jahAM bhI apanI AMkha uThAkara dekhatA hUM, vahIM mujhe zrI kAralAila (19 vIM sadI ke prasiddha lekhaka aura vicAraka) ke nimna vAkyoM kI satyatA siddha hotI pratIta hotI hai : "ajJAna kA samudra atyanta vistRta aura athAha hai, jisa para hama asthAyI zrAsa - prayAsoM ke samAna taira rahe haiM / " maiM dakSiNa AkAza meM TimaTimAte hue mRgazirA nakSatra ko dekhakara Azcaryacakita raha jAtA hUM, evaM isa vismayakArI dRzya kI vizAlatA kA anubhava karatA huuN| lekina yadi mai svayaM se yaha pUcheM - maiM inake viSaya meM kyA jAnatA hUM ?" to mere pAsa koI uttara nahIM hai / kahanA to yahA~ taka cAhiye ki bar3e-bar3e jyotirvidoM kA jJAna bhI usa samudra ke kinAre taka hI pahu~ca pAyA hai| inake vijJAna se ye saba upagraha pare haiM, mere mastiSka kI taraha jyotirvidoM kA mastiSka bhI saMsArarUpI pecIdI pahelI ke sambandha meM jAnane ke lie vilor3ita hai, jise na to yahI kahA jA sakatA hai ki yaha niranta hai, aura na yahI ki yaha sAnta hai evaM jisakI sImAyeM haiM, vaha bhI hamArI vicAra - zakti se pare kI cIja hai, aura yadi nahIM hai, to yaha bhI hamArI vicArazakti se agamya hai, arthAt "jisakI sasImatA aura niHsImatA hamArI jJAnazakti se agamya hai" / grISma Rtu meM puSpoM ke puSpita hone para maiM unake nAma sIkha letA hUM, para maiM jAnatA hUM ki mujhe agale sAla bhI aisA hI karanA pdd'egaa| lekina unake jIvana rahasya ke viSaya meM, unakI Azcaryajanaka utpatti evaM havA aura pRthvI ko jIvana aura saundarya meM parivartita karane ke viSaya meM merI jAnakArI utanI hI upahAsAspada hai, jitanI eka aise

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(496) : naMdanavana abhinetA kI ho sakatI hai, jo abhinaya kara rahA ho, para jisase abhinaya kI kathA pUchane para "kyA kahA! kahAnI ? mApha kIjiye, maiM kucha bhI nahIM kaha sakatA yaha uttara de rahA ho| ___ maiM apane choTe se niyamita kAryakramoM ke atirikta anya kAryoM meM jinheM maiM nahIM jAnatA yA nahIM samajhatA hUM, taba taka hAtha nahIM DAlatA, jaba taka unheM apane kAryoM meM "bAdhaka nahIM haiM, aisA na samajha luuN| eka dina maiM bagIce meM miTTI khoda rahA thA, khodane para jamIna ke andara bahuta gaharI jar3eM miliiN| vicAra AyA, inheM naSTa kara denA caahiye| isa vicAra se mujhe aisA anubhava huA mAno maiM eka aisA senAnI hUM, jo apane ajJAna-sAmrAjya kI rakSA ke liye zatru para AkramaNa kara rahA hai| phalasvarUpa, maine kudAlI se khUba gaharAI taka khodakara una jar3oM ko naSTa kara diyaa| isa samaya kiye gaye parizrama se mujhe pasInA Ane lagA aura maiM zvAsAvaruddha ho gyaa| isa AkramaNa kI yAda kara Aja bhI maiM pIr3A kA anubhava karane lagatA huuN| lekina Azcarya kI bAta to yaha hai ki maiM jitanA hI una jar3oM ko khodatA gayA, utanA hI una jar3oM kI zAkhAyeM-upazAkhAyeM ananta-sI pratIta hone lgiiN| phalataH parezAna hokara maiMne bagIce ke anubhavI mAlina ko bulAyA, jo usa samaya madhumakkhiyoM ko pAla rahI thii| jaba usane Akara mere kRtya para dRSTi DAlI, to vaha kaha uThI, "Apa to eka per3a kI jar3eM khoda rahe haiM aura usane lagabhaga 12 gaja (36 phITa) dUra sthita eka vizAlakAya vRkSa kI ora izArA kiyaa| "kyA mujhe usa samaya apanI mUrkhatA kA anubhava nahIM huA hogA? avazya hI, para maiM kaI avasaroM para isase adhika mUrkhatA-ajJatA kA anubhava kara cukA huuN| phira bhI, aise ajJa se sammati mAMgI jA rahI hai? apanI hI buddhi ke liye aise hI avasaroM meM se eka kA jikra yahA~ maiM aura kara denA cAhatA huuN| jaba maiM yuvaka thA, eka dina eka vRddha ne do savAriyAM kirAye para lekara mujhe eka jaMgala kI saira kraaii| hama loga Age bar3ha rahe the, acAnaka eka per3a dekhakara, usake bAre meM maiMne usa vRddha se kucha khaa| para vRddha ne uttara diyA, "yaha cunAra kA vRkSa hai| maiM yuvaka thA, uttejita ho uThA, bolA, "nahIM, yaha cunAra nahIM hai aura cunAra vRkSa kI prakRti aura pahacAna batAne lgaa| taba vRddha ne uttara diyA, "o ho, Apa jo kaha rahe haiM, vaha dakSiNa iTalI ke pradezoM meM pAye jAne vAle cunAra vRkSa ke viSaya meM hai, vaha mizra dezIya cunAra-vRkSa hai| isake bAda, usane vibhinna prakAra ke cunAra vRkSoM ke bAre meM bar3I acchI taraha batAyA, aura usane etadviSayaka ajJAna ke prakaTa hone se mere cehare para honevAlI pratikriyA kI ora bilkula bhI dhyAna nahIM diyaa| bAtacIta ke hI silasile meM mujhe patA calA, ki usane apanA jIvana hI jaMgaloM meM bitAyA hai, vaha to skATalaiMDa ke

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ajJAna ke upAzraya meM : (497) DyUka kA vanarakSaka thA, aura taba mujhe khyAla AyA, "aise vyakti ke sAmane maiM vRkSa kI pahacAna batA rahA thaa| lekina Aja maiM socatA hUM, ki usa vRddha ne merA bar3A upakAra kiyA hai, aura maiM jaba kabhI dUsare vyaktiyoM ko sammati yA sUcanAyeM dene lagatA hU~, to mujhe usakA barabasa smaraNa ho AtA hai| ___maiMne pustakeM nahIM par3hI haiM, jJAna-vijJAna maiM jAnatA nahIM haM, vibhinna bhASAyeM bhI maiM nahIM jAnatA, aura na mai bahuta se kArya hI kara sakatA huuN| yadi ye sabhI bAteM vyakti meM sambhava ho sakeM, to yaha mahAna Azcarya kI bAta hogii| lekina maiM isa ajJa-sthiti se aprasanna nahIM hUM, apitu isake viparIta isa bRhat aura avikasita jJAna-sampatti ke viSaya meM socate-socate bar3e Ananda kA anubhava karatA huuN| isa sthiti meM mujhe aisA anubhava ho rahA hai jaise mujhe eka mahAdvIpa kA uttarAdhikAra milA ho, lekina maiMne abhI taka usa dvIpa ke eka alpatama kone ko hI dekha aura jAna pAyA ho, bAkI pUre dvIpa maiM isa prakAra ghUmatA rahatA hUM jaise koI bAlaka Azcaryajanaka bhUmi meM ghUma rahA ho| kucha samaya bAda maiM sabhI cIjeM jAna jAUMgA, sabhI sAdhana vikasita kara lUMgA, sAre rahasyoM kA udghATana kara luuNgaa| para mere hRdaya se pUchiye to, maiM jAnatA hUM ki maiM yaha saba kucha na kruuNgaa| mai jAnatA hUM, jaba kAma karane kI ghar3I AtI hai, to maiM usI choTe sthAna para punaH khodane lagatA huuN| phira bhI, jina kAmoM ko hama bhaviSya meM kara bhI nahIM sakeMge, unake bAre meM svapna lenA bhI AnandadAyaka hai| aura phira, kyA hama loga avibhakta mastiSka (Izvara) ke utane hI bhAga ke adhikArI nahIM haiM, jitanA aMza usa alpa bhUmi ko dekha aura jAna sakeM, jo cAroM ora se ajJAta Azcarya bhUmi se ghirI huI hai ? ananta vastuoM ke jJAna kI apekSA, Aja kA sabase bar3A vidvAn bhI ajJa hai| jJAna-rAzi svayaM itanI vistRta hai, ki vaha hamAre liye pUrNatayA buddhigamya nahIM hai| jagat meM kucha vyakti aise haiM, jinheM hamase bhI kama jJAna prApta hai, jo anubhava ke vizAla kSetra meM apane jJAna aura buddhimattA kI piTArI se kucha bhI prApta nahIM kara pAye haiN| yaha vicAra kabhI-kabhI saMtoSaprada aura sahAnubhUtimaya pratIta hotA hai| yaha vicAra jahAM eka ora mAnava kI atRpta kAmanAoM ke vRhat AkAza meM ur3ane se rokatA hai, vahIM dUsarI ora usakI duHkhada padAvanati kI bhAvanA kA bhI nivAraNa karatA hai| jJAna-rAzi vyaktigata nahIM, sarva-saMgrahIta hai| kisI bhI vyakti ko yaha pUrNa rAzi upalabdha nahIM ho sktii| isake viparIta, hamameM se kucha to aise haiM, jinake pAsa isa rAzi kA zUnyAMza bhI nahIM hai| yadi Aja maiM zaharoM kI galiyoM meM ghUmane jAUM to merI icchA hotI hai ki maiM aise hI vyaktiyoM se milUM, jo mere mastiSka meM pAI jAne vAlI kamiyoM ko kisI na kisI aMza

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(498) : naMdanavana meM dUra kara sake aura yadi maiM vinamratApUrvaka kahUM, to mujhe kahanA cAhiye ki merI dhAraNA ke viparIta vyaktiyoM se bheMTa hone para maiM unakI kucha kamI dUra kara skuuNgaa| pratyeka vyakti kI grahaNazakti yA avadhAraNa-zakti bhinna-bhinna hotI hai; kahIM-kahIM to inameM AkAza pAtAla kA antara hotA hai, para yaha eka prakaTa tathya hai ki pratyeka vyakti ke pAsa avadhAraNa-zakti hai, jo pRthvI para kisI mahAvyakti (Izvara ?) ke saMcaya-gRha se hI bhinna-bhinna mAtrA meM prApta hotI hai| jagat meM Anandopabhoga ke liye yA buddhimattA ke liye vastuoM kA jJAnamAtra hI Avazyaka nahIM hai| kucha aisI bhI vastuyeM haiM, jo pleTo (eka prasiddha yUnAnI dArzanika-400 IsApUrva), jUliyasa sIjara (roma kA eka prasiddha senAnI aura rAjanItijJa-200 IsApUrva) aura alaherI dAte (iTalI kA eka prasiddha kavi; 13-14 sadI) kI apekSA eka kisAna kA lar3akA adhika acchI taraha jAnatA hai| para kyA yaha kahA jA sakatA hai ki yaha lar3akA unase adhika buddhimAna hai ? TAmasa brAuna ne apanI 'gavAMrU galtiyAM' nAmaka pustaka meM likhA hai ki "sUrya ke cAroM ora pRthvI cakkara lagAtI hai, yaha dhAraNA itanI lacara hai ki virodha kI sImA meM hI nahIM aatii| isa viSaya meM aba adhika jAnakArI prApta hai, para isI bAta se maiM zrI brAuna se adhika buddhimAna nahIM kahA jA sktaa| buddhimattA vastuoM ke jJAna para nirbhara nahIM hai| mai mAnatA hUM ki abrAhama liMkana apane samaya ke sabase acche buddhimAna aura Adarza aura udAra puruSa the, jinhoMne pRthvI kI bhalAI kI hai, para zikSA kI dRSTi se ve kisI ausata ke mukAbile pUrNataH ajJa Thaharate haiN| uparyukta kathana se merA yaha Azaya nahIM ki maiM vyakti ko jJAnArjana ke prati utsukatA se haTAnA cAhatA huuN| pratyeka vyakti ko jagat kI isa Azcaryajanaka gAr3I ke viSaya meM, jisa para car3hakara hama sUrya ke cAroM ora vArSika paribhramaNa karate haiM, aura pAgala va nirdaya hokara lar3ate-jhagaDateM haiM, zaktibhara jAnane kI ceSTA karanI caahiye| para sampUrNa yAvacchakti jJAna-prApti ke anta meM bhI vyakti ko apane Upara yaha dekhakara Azcarya hogA ki usakA jJAna atyanta alpa hai| isake viparIta, use yaha anubhava hogA ki jIvana meM sukha aura zAMti ke liye tathyoM kA saMcaya nahIM, apitu unakI svastha anubhUti hI acUka upAya hai| vAstava meM, savonarolA ke isa kathana meM pUrNa satyatA nihita hai, ki__ "IsAmasIha ke vacanoM meM pUrNatayA zraddhA rakhanevAlI aurata kA jJAna pleTo aura arisTATala (arastU) se kahIM adhika paripUrNa hai|'

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adhyAya - 18 videzoM meM dharma pracAra-prasAra kI yojanA' bhagavAna mahAvIra kI paccIsasauvIM nirvANazatAbdI manAne ke sambandha meM samAjika evaM rASTrIya patroM meM kAphI vicAra vimarza cala rahA hai| vibhinna prakAra ke AyojanoM kA vivaraNa bhI Ane lagA hai| isake antargata vividha prakAra ke aprakAzita sAhitya, pracAra sAhitya evaM grathoM ke prakAzana kI yojanAeM pramukha haiN| idhara kucha dRzya-zravya sAmagrI ke viSaya meM bhI samAcAra Ae haiN| sAmAnyajana ke lie ukta prakAra ke AyojanoM kI prabhAvazIlatA spaSTa hai| isake lie jainoM ke vibhinna sampradAya pRthaka-pRthaka rUpa se lAkhoM rUpaye kharca karane kA prAvadhAna kara rahe haiN| kahIM-kahIM akhila bhAratIya stara ke nAma se bhI kAma ho rahA hai, para isake anurUpa samanvaya hotA nahIM dikha rahA hai, aba taka prakAza meM AI huI yojanAoM meM aise avasaroM ke anurUpa kucha kAryakramoM kI kamI khaTakane vAlI hai| inakI ora hI maiM samAja kA dhyAna AkRSTa karanA cAhatA huuN| merI yaha bhI icchA hai ki nIce diye gaye kAryakramoM ko bhI uparyukta avasara ke kAryakramoM meM avazya sammilita kiyA jaaye| ye kAryakrama mahAvIra ke upadezoM kI pratiSThA aura prasAra meM paryApta yogadAna deNge| prAyaH kahA jAtA hai ki naI pIr3hI dharma se vimukha hotI jA rahI hai| isakA kAraNa spaSTataH koI nahIM batA paataa| hAM, ise pazcima kA prabhAva kahakara svayaM ko saMtuSTa kara lete haiN| bhAratIya navayuvaka jaba par3ha-likhakara jIvana ke kSetra meM Ate haiM, to unheM navIna AdarzoM aura samasyAoM ke anurUpa AcaraNa karanA hotA hai| kabhI-kabhI ye AcaraNa pracalita rUr3hiyoM yA paramparAoM se bhinna jA par3ate haiN| cUMki samAja inheM anivArya mAnatA hai aura inakA hI anusaraNa karatA hai, phalataH vaha dharma-vimukha ho gayA -aisA kahA jAne lagatA hai| vastutaH Aja kA navayuvaka svayaM ko aisA nahIM maantaa| vaha apane ko vAstavika dharma kA AcaraNa karane vAlA mAnatA hai| vaha bahuta sI pracalita paramparAoM kI mAnyatAoM ko satya mAnane ko taiyAra nahIM hai| manoraMjaka tathya yaha hai ki inameM se prAyaH aisI ' 'zramaNopAsaka', bIkAnera, maI 1972 meM prakAzita

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(500) : naMdanavana mAnyatAyeM adhika haiM jo dRzya jagat se sambandhita haiN| eka vaijJAnika evaM vivekapUrNa jijJAsu ke mana meM yaha prazna svAbhAvika hai| uparokta zaMkA kA samAdhAna aba taka zAstrIya evaM vidvajjana stara se nahIM kiyA gayA hai| maiM yaha socatA hUM ki paccIsasauvIM zatAbdI eka aisA avasara hai jaba jaina zAstroM meM varNita dRzya-jagat ke vividha vivaraNoM para vaijJAnika dRSTikoNa se vicAra kiye jAya aura unakA tulanAtmaka dRSTi se adhyayana kara isa viSaya kA prAmANika sAhitya prakAzita kiyA jaaye| isa kArya ke liye jahAM zAstrIya vidvAnoM ke sahayoga kI AvazyakatA hogI, vahIM jIva-vijJAnI, vanaspatizAstrI, prANizAstrI, padArtha vijJAnI, gaNitajJa, khagola, bhUgola Adi vijJAna ke vibhinna zAkhAoM ke jJAtAoM ke sakriya sahayoga kI AvazyakatA hogii| isa kArya meM kucha zodha chAtravRttiyoM kI AvazyakatA hogI jo samucita vidvAnoM ke mArga-darzana meM zAstrokta tathyoM kA sAMgopAMga saMkalana kareMge aura taba tulanAtmaka adhyayana kara vAstavika niSkarSa prApta kreNge| isa kArya meM do-tIna varSa lagane kI sambhAvanA hai aura sAhitya prakAzana kI prakriyA meM pacAsa hajAra rupayoM taka kA vyaya laga sakatA hai| lekina yaha vyaya AsthAoM ko balavatI banAne ke liye Avazyaka to hai hI, aisA sAhitya hamAre dharma kI vaijJAnikatA siddha karane meM bhI sahAyaka hogaa| hamArA vizvAsa hai ki vibhinna sAhitya prakAzana ke AyojanoM meM dharma evaM vijJAna ke tulanAtmaka adhyayana sambandhI sAhitya ke prakAzana ko bhI pramukhatA denI caahiye| merA vyaktigata vizvAsa hai aura pazcima ke kaI vidvAnoM kI yaha mAnyatA hai ki jainadarzana anya darzanoM kI tulanA meM adhika vaijJAnika evaM manauvaijJAnika hai| mahAvIra ke dharma meM prabhAvanA-aMga kA mahattvapUrNa sthAna hai| usake antargata svayaM ke dhArmika kRtyoM yA sAmAjika utsavoM ko dUsare loga dekhakara prabhAvita hone kI bAta hI pramukhataH dekhI jAtI hai| bIca meM vAda-vivAda evaM zAstrArtha dvArA bhI dharma kI prabhAvanA bar3hAI jAne lgii| kucha varSoM se dhArmika sAhitya kA prasArArtha prakAzana evaM dharmapracAraka saMsthAoM kA yatra-tatra saMgaThana bhI dharma prabhAvanA ke aMga bana gaye haiN| vastutaH vartamAna yuga meM ye donoM bAteM bar3I mahattvapUrNa ho gaI haiN| mahAvIra ke upadezoM ke pracAra kI jitanI AvazyakatA svadeza meM hai, utanI hI videzoM meM bhI hai| svadeza meM to mahAvIra ko loga jAnate bhI haiM, videzoM meM to ve prAyaH ajJAta hI haiN| kevala kucha logoM taka hI sImita haiN| bairisTara caMpatarAya jI ne apane samaya meM landana meM jaina sosAiTI va pustakAlaya kI sthApanA kI thii| vaha kucha samaya taka calatI rahI, bAda meM arthAbhAva ke kAraNa banda ho gii| usake mAdhyama se yUropa ke kaI sthAnoM meM jaina sAhitya ko upalabdha karAyA gayA thaa| kucha samaya taka usakA bhI logoM ne lAbha liyaa| lekina yaha bhI prabhAvahIna kendra

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videzoM meM dharma pracAra-prasAra kI yojanA : (501) ho gayA hai| lekhaka ko donoM hI kendroM ko dekhane kA avasara milA aura use isa bAta kA atyanta duHkha hai ki itane dhanika samAja ke rahate hue ina kendroM kI vyavasthA mAtra arthAbhAva yA kucha AlamAriyoM ke abhAva ke kAraNa nahIM ho skii| vizva jaina mizana ke saMcAlaka svargIya kAmatA prasAda jI kI bar3I icchA rahI hai ki jaina dharma va mahAvIra ke upadezoM ke prasAra ke liye videzoM meM kucha prayAsa kiyA jaaye| isa kArya ke liye unheM kisI ne bhI kisI prakAra Arthika dRSTi se protsAhita nahIM kiyaa| phalataH na to ve ina kendroM ko hI vyavasthita karA sake aura na uparyukta svapna hI sAkAra karane meM samartha ho ske| paccIsasauvIM zatAbdI ke avasara para hamArA yaha punIta kartavya hai ki hama vizva ke sabhI mahAdvIpoM meM kama se kama eka-eka sthAyI kendra sthApita kreN| yaha Tokiyo, nyUyArka, siDanI, landana aura aphrIkA meM sthApita kiyA jA sakatA hai| sthAna kA cunAva pratinidhi maNDala kare jo isa avasara para vizva ke vibhinna bhAgoM meM mahAvIra ke saMdezoM ke pracArArtha paryaTana kre| yadi eka maNDala pUrA samaya na de sake, to do maNDala aise punIta sAMskRtika kArya ke liye niyata kiye jA sakate haiN| ina pratinidhi maNDaloM para koI eka lAkha rupayA kharca par3egA, lekina yaha prabhAvazIlatA kI dRSTi se atyanta mahattvapUrNa hogaa| aisA anumAna hai ki videzoM meM eka kendra calAne ke liye koI eka hajAra rupaye (1969 meM) mahIne kA kharca par3atA hai| isa prakAra pAMca kendroM ke liye koI sATha hajAra rupaye sAla kA kharca hogaa| aisA prayatna sarvatra kiyA jA sakatA hai ki ye kendra sthAyI rUpa se calate rheN| isake liye prArambha meM kucha adhika dhanarAzi kharca karanI par3a sakatI hai| isa dhanarAzi kA kucha aMza videzoM meM base jaina bandhu evaM jaina dharma premI bhI de sakeMge, aisA merA vizvAsa hai| isa viSaya meM eka kramabaddha yojanA banAne kA kAma aura videzoM meM samparka sthApita karane kA kAma abhI se cAlU kara diyA jAnA cAhiye jisase unnIsa sau cauhattara taka vaha sakriya rUpa se kAryAnvita kiyA jA ske| rAmakRSNa mizana tathA anya saMsthAyeM isa viSaya meM hamArI mArgadarzaka ho sakatI haiN| inhoMne apane aise bhavana kharIde yA banAye, jo kirAye Adi ke mAdhyama se 'cAlU kharca' tathA kAryakartAoM ke AvAsa-nivAsa kI vyavasthA karate haiN| yaha prakriyA hama bhI apanA sakate haiN| __ merA mata hai ki paccIsasauvIM zatAbdI ke punIta avasara para ukta donoM kAryoM ko akhila bhAratIya AyojanoM kA eka pramukha aMga banAyA jAnA caahiye| AzA hai, samAja ke agraNI ina kAryakramoM para gambhIratApUrvaka vicAra kreNge| lekhaka isa dizA meM bharapUra sahayoga kara skegaa|

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videzoM meM jaina dharma kA saMprasAraNa aneka vidvAnoM ne videzoM meM jainadharma ke saMvardhana ke liye aitihAsika evaM sAMskRtika dRSTi se vicAra kiyA hai| yadyapi jaina dharma vyakti- vikAsa evaM Atmazodhana kA dharma hai, phira bhI aneka AcAryoM ne batAyA hai ki uparokta uddezya svAnubhUti, paropadeza evaM svAdhyAya se prerita hokara bhI prApta kiye jA sakate haiN| aise vyaktiyoM kI saMkhyA bahuta kama hai jinake jJAnAvaraNa karma kA kSayopazama ucca koTi kA ho| isIliye zAstra yA paropadeza AdhyAtmika vikAsa ko prerita karane ke liye sAmAnya vidhi rahI hai| jaba isa vidhi ko sAmAnya janoM ke liye prayukta kiyA jAtA hai, taba ise saMprasAraNa kahate haiM / ise hI 'buddha-bodhana' kahate haiN| isake antargata dharma-paramparA ke parirakSaNa, saMprAsaraNa tathA saMvardhana ke sabhI rUpa A jAte haiM / prastuta lekha meM ina sabhI rUpoM para vicAra kiyA gayA hai| adhyAya 19 bhagavAna mahAvIra apane samaya ke jaina dharma ke atyanta prabhAvazAlI saMvardhaka rahe haiN| AdhyAtmika vikAsa kI dizA meM unake prayAsa anyoM kI apekSA adhika manovaijJAnika evaM prabhAvI rahe / yahI kAraNa hai ki unake upadeza na kevala apane hI deza, apitu tatkAlIna dezAntaroM meM bhI prabhAvakArI rahe haiN| vastutaH dharma saMprasAraNa kA lakSya samasta mAnava jAti ko yA jIvajAti ko anuprANita karanA hai| isa prakAra anuyAyiyoM kI saMkhyA se nahIM, apitu tantra ke saMskRti aura itihAsa ke prabhAva ke AdhAra para kisI paddhati kA mUlyAMkana kiyA jAtA hai / dharma tantra ne mAnava ko rAjanIti kI apekSA manovaijJAnikataH adhika prabhAvita kiyA hai| phira bhI, yaha sacamuca zocanIya tathya hai ki vartamAna vaijJAnika yuga meM isakI prabhAvazIlatA meM kamI AtI jA rahI hai| yahI nahIM, rAjanIti to paryApta uttaravartI mAnavIya dhAraNA hai| isake viparyAsa meM dharma, prAcIna evaM sArvajanIna hai| isaliye manuSya bhautika yA mAnasika saMkaTa ke samaya dharma kI hI zaraNa letA hai| jaina tantra ke ahiMsA, aparigraha evaM vicAradhArAoM kI sApekSa evaM AlocanAtmaka satyatA ke siddhAnta, jIvadayA evaM paryAvaraNa surakSA ke prati jAgarUkatA kI dhAraNAyeM ise AkarSaNa detI haiN|

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videzoM meM jaina dharma kA saMprasAraNa : (503) jaina rbha saMprasAraNa ke upAya aura kSetra jainoM ke prAcIna itihAsa se spaSTa hai ki unake vyaktivAdI vikAsa ke uddezya ke bAvajUda bhI, usake AcAryoM ne vyaktigata, sAmAjika pragati tathA ajJAna ko dUra karane hetu,samagra vikAsa ke liye dharma ke loka pracAra evaM prasAra ko, anubhava ke AdhAra para mahattva diyA hai| yaha sahI hai ki ina prakriyAoM ke mAdhyama samaya ke sAtha parivartita huye haiN| pUrvakAla meM, yAyAvara santa evaM vyApArI dharma-prasAraka rahe haiM jo vizva ke vibhinna bhAgoM meM jainoM ke sAMskRtika dUta rahe haiN| DaoN. kAmatA prasAda jaina, DaoN. zekhara jaina, satIza kumAra jaina aura DaoN. jI. pI. jaina ne apane lekhoM aura pustakoM meM batAyA hai ki jainoM ke sAMskRtika evaM purAtAttvika avazeSa eziyA, araba, cIna, yUnAna, rUsa evaM anya dezoM meM pAye jAte haiN| isase spaSTa hai ki yAyAvara santa aura vyApArI apane AcAra-vicAroM ke mAdhyama se apanI saMskRti kA parirakSaNa evaM prasAra karate the| tathApi, yaha bhI sahI hai ki unake saMprasAraNa kI gati bauddhoM ke samAna nahIM thI jinheM rAjyAzraya bhI prApta thaa| aneka jaina sAdhuoM ne dakSiNa aura pazcima meM rAjya sthApanA evaM sthAyitva meM mArgadarzana dekara jaina dharma-dhvajA phhraayaa| isa dizA meM kucha gati taba AI jaba sAdhu chaThI-sAtavIM sadI meM vanoM ko chor3a maMdiroM, caityAlayoM evaM upAzrayoM meM rahane lge| dakSiNa ke rAjA mahendra varmA ke samaya meM yaha eka jvalanta prazna thA ki kyA dharma ko rAjyAzraya milanA cAhiye yA rAjA ko dhArmika honA caahie| jainoM ne anubhava kiyA ki upasargoM aura kaThinAiyoM ke saMkramaNa kAla meM dharma ko rAjyAzraya milane para hI surakSita rakhA jA sakatA hai| yaha rAjyAzraya aneka upAyoM se prApta ho sakatA hai : 01. sAmAjika evaM dhArmika AyojanoM kA sArvajanika rUpa meM sampAdana 02. sAdhu-santoM dvArA camatkArika ghaTanAyeM 03. zAstrIya vAda-vivAda 04. dharmAntaraNa kssmtaa| 05. vividhAyukta sAhitya jaina itihAsa meM rAjakumAra Ardraka, kAlakAcArya, bajrasvAmI, samantabhadra, mAnatuMga, akalaMka, zIlaguNasUri, siMhacaMdramuni, AcArya hemacandra evaM anya kIrtimAna AcAryoM ke nAma sujJAta haiM jinhoMne ina upAyoM kA upayoga kara rAjyAzraya pAyA aura jaina dharma ke vistAra meM, vibhinna yugoM meM mahanIya yogadAna diyaa| isase jaina dharma aneka sadiyoM taka aneka kSetroM meM prasArita hotA rhaa| jainoM ke samRddha sAhitya ne bhI isa saMskRti ke saMvardhana evaM lokapriya banAne meM yogadAna kiyaa|

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(504) : naMdanavana bIsavIM sadI meM prabhAvanA ke mAdhyama bIsavIM sadI meM saMskRti ke prasAra ke liye vAda-vivAda, camatkArika ghaTanAyeM tathA dharmAntaraNa kSamatA kA to mahattva hI nahIM rhaa| hAM, dhArmika Ayojana aura vividhA bhare sAhitya ke mAdhyama aba aura kAragara ho gaye haiN| isake atirikta, isa sadI ne anya aneka upAya bhI pradAna kiye haiM: 01. dharmatantra ke lokapriya sAhitya kA nirmANa aura vitaraNa 02. dharmatantra ke mUlabhUta sAhitya kA anya bhASAoM meM mUla yA saTippaNa anuvAda 03. zaikSika gatividhiyAM : jaina vidyAoM ke vividha pakSoM para zodha evaM rASTrIya tathA antarrASTrIya saMgoSThiyAM 04. prasAra kI Adhunika takanIkoM kA upayoga 05. prasAra hetu sAdhu evaM vidvAnoM kI deza-videzoM meM yAtrA 06. reDiyo evaM dUradarzana para samaya-samaya para niyamita sNprsaarnn| 07. mAikrophilmiMga, philmiMga, kaisettiNg| 08. kampyUTara tantra kA vizvavyApI upayoga, iMTaraneTiMga, vebasAiTa aadi| 09. pracAra saMsthAoM kA sugaThana yaha dekhA gayA hai ki jainoM ne apane saMprasAraNa meM prAyaH sabhI prAcIna aura navIna paddhatiyoM kA nyUnAdhika mAtrA meM hI upayoga kiyA hai| jaina sAhitya meM 25.5 Arya evaM 55 anArya dezoM kA ullekha AtA hai| ye sabhI prAyaH Aja ke eziyAI evaM araba deza haiN| Adhunika yUropa aura amarIkA una dinoM, sambhavataH ajJAta the| phalataH dharma saMprasAraNa kA kSetra bhI samaya ke sAtha badalatA rahA hai| Ajakala to prAyaH sabhI sAta mahAdvIpa hI isa kSetra meM samAhita ho gaye haiN| divaMgata AcArya suzIla muni ne jaina dharma ke saMdeza ko 20vIM sadI ke anta taka sabhI mahAdvIpoM meM phailAne kI yojanA banAI thii| para unake asAmayika nidhana ke kAraNa yaha sambhava nahIM ho skii| yaha vizvAsa kiyA jAtA hai ki unake anuyAyI isa dizA meM abhI bhI prayatnazIla hoNge| jaina dharma ke saMvardhana kA kArya sAmAnyataH yaha svIkAra karane meM koI Apatti nahIM honI cAhie ki jainoM ne apane dharma ke pracAra yA saMvardhana meM madhya yuga taka koI vizeSa ruci nahIM lii| phira bhI, sAdhu-santoM ke vihAra, vyApArika varga kI yAtrAyeM tathA jainoM ke sAhitya ne samaya-samaya para aneka dezoM meM jaina dharma kA parokSa pracAra kiyA hai| jainoM ne apane janahita kAryoM tathA camatkArika RddhiyoM ke mAdhyama se bhI pracAra pAyA hai|

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videzoM meM jaina dharma kA saMprasAraNa : (505) pazcimI audyogika krAnti ne vizva ke sabhI bhAgoM ke manuSyoM kA dRSTikoNa vistRta evaM parivardhita kiyA hai| isa krAnti ke uttaravartI yuga meM bhArata-briTena ke rAjanaitika samparkoM ke kAraNa aneka pazcimI vidvAnoM ko bhAratIya dharmoM aura saMskRti ke viSaya meM adhyayana karane meM ruci utpanna huii| inameM se aneka jaina dharma aura saMskRti se prabhAvita huye| 19vIM sadI ke anta meM tathA 20vIM sadI ke prArambhika dazakoM meM eka darjana se adhika pazcimI vidvAnoM ne jaina dharma para zodha kI, aneka pustakeM likhIM, aneka graMthoM kA anuvAda kiyaa| unhoMne vibhinna dharmoM ke tulanAtmaka adhyayana kI naI dizA bhI prArambha kii| isa prakAra, sarvaprathama pazcimI jagat ke vidvAna hI jaina dharma aura saMskRti se prabhAvita huye| hAM, 1883 kI prathama vizva-dharma-saMsada meM zrI vIracandra rAghavajI gAMdhI ke bhASaNa aura usake bAda unake yUropa meM aura amerikA ke vyAkhyAnoM ne pazcima meM jaina dharma ke prati ruci jgaaii| isake phalasvarupa, jaina dharma para aneka bhASAoM meM bhI pustakeM likhI gii| vizvayuddhoM ke uttara kAla meM aneka bhAratIya jaina vyavasAyI apane vyavasAya kI pragati hetu pazcima kI ora ge| unakI jIvana zailI ne bhI pAzcAtyoM ko prabhAvita kiyaa| isake phalasvarupa, aneka vizvavidyAlayoM meM jaina tantra bhI dhArmika evaM dArzanika adhyayana kA viSaya bnaa| vartamAna meM, yaha mAnA jAtA hai ki eziyA, aphrIkA, yUropa aura amarIkA meM lagabhaga do lAkha jaina nivAsa karate haiN| inako vahAM rahate eka pIr3hI se adhika kA samaya ho gayA hai| aba to tIsarI pIr3hI bhI sAmane Ane lagI hai| ina naI pIr3hiyoM meM jaina dharma ke paramparAgata evaM parivardhita saMskAroM ke paripoSaNa ke liye praur3ha pIr3hI jAgarUka huI hai| isaliye videzavAsI jaina isa dizA meM pichale bIsa varSoM se adhika ruci lene lage haiN| unake sAmane parirakSaNa evaM saMvardhana- donoM hI prazna haiN| prArambha meM, unake sAmane AcAragata evaM anuSThAnagata aneka samasyAyeM sAmane aaiiN| unhoMne vyAvahArika dRSTi se samAdhAna khojate hue dharma saMvardhana ke aneka kArya kiye haiM aura aneka saMsthAoM kI sthApanA kI hai| unhoMne jaina samAja ina yUropa, pheDarezana oNpha jaina ezosiezansa ina naoNrtha amerikA (jainA), varlDa jaina kAMgresa, mahAvIra jaina mizana, jaina iMTaranezanala, jaina meDITezana seMTara, brAhmI sosAyaTI, jAphanA, varlDa kAuMsila oNpha jaina ekeDamIja Adi aneka saMsthAyeM prArambha kI haiN| unhoMne aneka patrikAyeM bhI cAlU kI haiN| yaha dekhakara bhArata meM bhI isa uddezya se ahiMsA iMTaranezanala, varlDa jaina mizana, digambara jaina mahAsabhA ko videza vibhAga, sI. jaina Adi aneka saMsthAyeM sAmane AI haiN| vibhinna dezoM meM aneka nagaroM meM 100 se adhika jaina seMTara khule haiM, maMdira aura pratiSThAna bane haiN| jaina DAijesTa, jaina sTaDI sarkila, jinamaMjarI, jaina spiriTa jaisI lokapriya aura zaikSika patrikAyeM sAmane AI haiN| vibhinna jaina kendroM ke

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(506) : naMdanavana sthAnIya buleTina to agaNita haiN| deza-videza meM sAdhuoM aura vidvAnoM kI dharma-parirakSaNa evaM saMvardhana yAtrAyeM bhI hone lagI haiN| gurudeva citrabhAnu aura muni suzIla kumAra ke samAna sAdhuoM ne bhI isa dizA meM pichale do-tIna dazakoM se mahattvapUrNa yogadAna diyA hai| eka samaya to aisA bhI AyA jaba muni suzIla kumAra jI vizvastara para jaina pratinidhi mAne jAne lage the| isa bIca, AcArya tulasI va amara muni jI kI ziSyAvalI evaM aneka bhaTTAraka bhI isa dizA meM sakriya rUpa se sAmane aaye| AcArya vidyAsAgara jI kI ziSyAyeM bhI usa ora ho AI haiN| videzoM meM jaina saMsthAoM ke saMgaThanoM ke mAdhyama se aneka jaina vidvAna bhI jaina paryoM ke samaya evaM akAdamika antarrASTrIya saMgoSThiyoM meM pazcima jAne lage aura apane vyAkhyAnoM se jainoM meM jainatva ke parirakSaNa evaM jainetara jagat meM isako pratiSThita karane meM yogadAna karane lge| jainoM ke eka acche vidvat maNDala ne dvitIya vizva-dharma-saMsada, 1993 meM bhAga liyaa| kanADA kI jaina vidyA saMgoSThI evaM paryAvaraNa saMgoSThI meM bhAga liyaa| isa prakAra, pichale kucha dazakoM se sAdhu, bhaTTAraka, vyApArI, vyavasAyI, zikSAvid evaM vidvAnoM ne - aura aba to aneka videzavAsI jainoM ne bhI, jaina dharma ke siddhAntoM ke jAgatika saMcaraNa meM yoga denA prArambha kiyA hai| inake prayatna aba kucha phalIbhUta hote dikha rahe haiN| aneka vizvavidyAlayoM (lesTara, laMdana, ToraMTo) Adi meM jaina pAThyakrama samAhita huye haiM aura aneka dezoM meM jainetara vidvAna jaina dharma ke vibhinna pakSoM para zodha karane lage haiN| DaoN. DuMDAsa, vilayama jona, jaoNna korTa, bhaTTa, maiDama kaiyA Adi ke nAma isa kSetra meM pramukha rUpa se liye jA sakate hai| jaina graMthoM ke saralatA se upalabdha karAne ke liye eka pustakAlaye pahale lubAka meM aura aba kailiphreniyAM meM cAlU ho gayA hai| aba viziSTa avasaroM para bhAratIya jaina vidvAnoM kA zaikSika bhramaNa eka niyamita Ayojana ho gayA hai| isa kArya meM naI takanIkoM kA upayoga bhI prArambha ho gayA hai jinameM sAdhuoM evaM vidvAnoM dvArA reDiyo evaM dUradarzana para prasAraNa evaM patrikAoM kA prakAzana to samAhita hai hI, aba jaina dharma se sambandhita aneka vebasAiTa bhI cAlU ho gaye haiN| ina saba kriyAkalApoM se jaina dharma ko bhUmaNDalIya pratiSThA prApta hone lagI hai| dhArmika evaM sAmAjika AyojanoM ke rUpa meM nairobI, lesTara, ToraMTo, zikAgo, nyUjarsI Adi meM paMcakalyANaka pratiSThAoM ke acarajakArI aura AkarSaka AyojanoM se jainatva kI prabhAvanA meM cAra cAMda lage haiN| ina saba prabhAvI pravRttiyoM ke bAvajUda bhI, jaba krAmavela krAphorDa jaise vizruta vidvAna yaha likhate haiM ki pazcima meM abhI jainoM kI viziSTa pahacAna

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videzoM meM jaina dharma kA saMprasAraNa : (507) nahIM hai, unake siddhAntoM kI pAzcAtya dRSTikoNa se sakArAtmaka evaM ArkaSaka vyAkhyA nahIM kI jA rahI hai aura unakA ghara to abhI bhI asta-vyasta hai, taba lagatA hai ki hamAre bahuvidha prayatnoM ne abhI pazcimI sAmAnya evaM vidvatajanoM taka prabhAvI pahuMca nahIM banA pAI hai| pAla DuMDAsa to likhate haiM ki jainoM ke digambara sampradAya para jAnakArI aura zodha aba bhI bhayaMkara rUpa se upekSita banI huI hai| yahI nahIM, 20vIM sadI ke aneka upAyoM ke avalambana ke bAvajUda bhI, vizvadharma kI pustakoM meM prAyaH ve hI mithyA evaM bhrAnta dhAraNAyeM pAI jAtI hai, jo bItI sadI meM thiiN| isakA phalitArtha yaha hai ki hamaneM logoM ke samakSa apanA lokapriya, buddhivAdI, AkAdamika evaM maulika sAhitya samucita bhASA evaM zabdAvalI meM prastuta evaM vitarita nahIM kiyaa| isa kamI ko dUra karane ke prayAsa abhI bhI nahIM ho pA rahe haiN| isaliye samucita sAhitya ke praNayana evaM vitaraNa kI mahatI AvazyakatA hai kyoMki sAhitya hI samAja kA unnAyaka hotA hai| uparokta pravRttiyoM ke vistAraNa evaM samucita sAhitya praNayana evaM prasAraNa se hI aneka logoM kA yaha kathana sArthaka ho sakegA ki agalI sadI jainoM kI sadI hogii| bIsavIM sadI meM saMskRti ke pracAra-prasAra ke liye vAda-vivAda, camatkArika ghaTanAyeM tathA dharmAntaraNa kI prAcIna vidhiyAM anupayogI ho gaI haiN| hAM, dhArmika evaM zaikSika Ayojana aura sAhitya kI vividhA ke saMprasAraNa isa dizA meM kAragara ho rahe haiN| saMcAra mAdhyamoM se inameM zIghratA evaM prabhAvitA bhI bar3hI hai| vartamAna meM lagabhaga uparokta 9 vidhiyAM isa dizA meM pracalita ho rahI haiN| inakA vyApakIkaraNa honA caahiye| yaha bhI hameM dhyAna meM rakhanA cAhie ki zAstrIya yuga kI apekSA Aja dharma saMprasAraNa kA kSetra bahuta vistRta ho gayA hai| Ajakala to prAyaH sabhI sAta mahAdvIpa isameM samAhita ho gaye haiN| isa samaya aneka vizvastarIya jaina saMsthAyeM bana rahI haiN| suzIla munijI kI bhI 'varlDa jaina kAMgresa' nAmaka eka saMsthA thii| inheM muni jI ke sapane ko sAkAra karanA caahie| isake mUrta rUpa lene meM Arthika bAdhA hI mahattvapUrNa hai| yadi hamAre pratiSThAcArya aura sAdhujana dhArmika AyojanoM kI Aya kA, IsAIyoM ke samAna, dasa pratizata bhI prativarSa isa mada meM sadupayoga karane kA upadeza deM, to yaha yojanA sahaja hI mUrtarUpa le sakatI haiN| isa rAzi se uparokta sabhI vidhiyoM kA sakSama anupAlana bhI kiyA jA sakatA hai|

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adhyAya - 20 jainavidyA saMvardhana meM videzI vidvAnoM kA yogadAna jainadharma ke itihAsa se yaha bhalIbhAMti spaSTa hai ki jainavidyAoM ke unnayana, saMprasAraNa evaM saMvardhana meM prArambha se hI mUlataH jainetara vibhUtiyoM kA hI yogadAna rahA hai| isake mahAvIra ke samakAlIna aura uttarakAlIna tathA ArAtIya aneka AcArya isI koTi meM Ate haiN| sudharmA svAmI, AcArya siddhasena, mAnatuMga, vappabhaTTi, vidyAnanda, puSpadanta bhUtabali Adi mUlataH jaina nahIM the| isa yuga meM bhI pUjya gaNezavarNI, AcArya zAntisAgara, svAmI karmAnanda, kuMvara digvijaya siMha, bhagIratha varNI Adi bhI mUlataH jaina nahIM the| phira bhI, inhoMne jaina siddhAntoM se prabhAvita hokara jainamata kI dArzanika evaM dharma-jagat meM patAkA phhraaii| yahI nahIM, vartamAna meM jo jaina vidyA para zodha ho rahe haiM, unameM 80 pratizata jainetara loga hI samAhita haiN| AcArya kAlaka yA sikaMdara ke sAtha gaye kalyANa muni ke samAna kucha AcAryoM ko chor3akara ina sabhI kA kArya kSetra bhArata ke Arya evaM tathAkathita anArya kSetroM meM jaina vidyAoM ko prakAzita karanA rahA hai| vartamAna vaijJAnika pragati ke kAraNa vizva bahudvIpI ho gayA hai aura eka-dUsare se kSaNabhara meM (phona yA mobAila dvArA) yA caubIsa ghaMTe meM pratyakSa samparka sambhava hai| isa sthiti meM jainadharma ke sarvodayI rUpa ko prakAzita karanA eka mahattvapUrNa kArya hai| isake liye bhASA-sambandhI samasyA bahuAyAmI hai - bahupakSIya hai| phira bhI, pUrva aura pazcima ke aneka manISI, isa samasyA kA sAmanA karate hue, isa dizA meM unnIsavIM sadI se hI kAma kara rahe haiN| yahAM 'videzI zabda meM ve bhAratIya mUla ke vidvAna bhI samAhita mAnane cAhiye jo ekAdhika pIr3hI se pravAsI ho gaye haiN| inake prayAsoM ke phalasvarUpa jainavidyAoM ke prati samagra jagat kI ruci bar3hI hai| isa samaya vizva meM prAyaH 150 se adhika videzI vidvAna jainavidyA ke vividha pakSoM para pI. eca-DI. haiM aura prAyaH tIna darjana se adhika videzI kendoM para jainavidyA-zodha ke avasara upalabdha ho sakate haiN| hama yahAM videzoM se sambandhita jainavidyA-savaMrdhana ke viSaya meM vizeSa rUpa se carcA kreNge| unnIsavIM sadI ke prArambha se hI briTiza zAsana kAla meM karnala maiMkeMjI (1807) Adi ne bhAratIya sAhitya evaM kalA ke jaina srotoM ko saMkalita kara

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jainavidyA saMvardhana meM videzI vidvAnoM kA yogadAna : (509) pAzcAtya vidvAnoM ke samakSa prastuta kiyA aura jaina dharma va saMskRti ke prati unakA dhyAna AkRSTa kiyaa| IsAI dharma-pracArakoM ne bhI isa kArya meM yogadAna kiyaa| ina sUcanAoM aura adhyayanoM ke AdhAra para aneka sAmAnya aura vizeSa vizvakoSoM meM jaina samAja, sAhitya, aura kalA ko kiMcit sthAna milaa| pazcima meM isake svatantra dharma ke astitva ke itihAsa ke rUpa meM mAnyatA ke cAra caraNa spaSTa haiM : 1. jaina dharma, hindU dharma kA sudhAravAdI rUpa hai|(je. vI. prATa, 1916) 2. jaina dharma, bauddha dharma kI hI eka zAkhA hai| (e. bArtha, 1881) 3. jainadharma svatantra dharma hai jo buddhapUrva thaa| yaha vaidika saMskRti kI tulanA meM samAnAntara zramaNa saMskRti kA jIvanta rUpa hai| (yAkobI, 1874) 4. jainadharma svatantra dharma hai| yaha pUrva-vaidika, sindhu ghATI sabhyatAka, vizuddha bhArata-mUlaka evaM vartamAna meM RSabhadeva dvArA pravartita hai| vartamAna meM apavAdoM ko chor3a prAyaH sabhI pazcimI aura pUrvI vidvAn cauthe caraNa ko svIkRta karate haiN| isa caraNa ke pravartana meM aneka iMglaiMDa aura jarmanI ke vidvAnoM kA pramukha hAtha rahA hai| yUropa : (a) jarmanI pazcimI dezoM meM jaina vidyAyeM prArambha meM bhArata-vidyA kI aMga rahI haiM aura aba ye dakSiNa-pUrva-eziyAI yA sAmAnyataH eziyAI adhyayana yA pUrvI vidyAoM ke adhyayana vibhAgoM meM samAhita ho gaI haiN| ye vibhAga aneka dezoM ke aneka vizvavidyAlayoM meM haiN| __ pazcimI dezoM meM bhArata-vidyA ke sAtha jainavidyA saMvardhakoM meM maiksamUlara (1823-1900) kA nAma sarvopari AtA hai| ve jarmana mUla ke the, para unakA adhikAMza jIvana oNksaphorDa (iMglaiMDa) meM biitaa| kezavacaMdra sena, pratApacaMdra majumadAra aura svAmI vivekAnanda unase mile the| yadyapi ve apane jIvanakAla meM bhArata kI yAtrA na kara sake, para unhoMne apane vyAkhyAnoM evaM graMthoM dvArA bhAratIya saMskRti kI garimA ko vizva meM pratiSThita kiyaa| unake 'sekreDa buksa Ava dI IsTa' ke do khaMDoM meM jainoM ke kucha Agama bhI samAhita hue haiN| isI bIca vinDiza ne hemacandra ke yogazAstra kA sampAdana evaM anuvAda bhI (1825-1890) meM prakAzita kiyaa| Alabresa vIbara dUsare jarmana vidvAn haiM jinhoMne jarmanI meM upalabdha pAMDulipiyoM ke AdhAra para zvetAmbara AgamoM kA adhyayana kara 'ovara da hIlejena ziphTena Dera jainAja' nAmaka mahattvapUrNa pustaka (1883-1885) likhI jisane uttaravartI vidvAnoM kI jaina AgamoM ke viSayoM ke prati ruci jgaaii| jainavidyA para kAma karane ke bAvajUda bhI, ye bhArata-yAtrA para nahIM A sake

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(510) : naMdanavana the| inakA kArya kSetra mukhyataH barlina rahA hai| inake samaya me hArnale evaM zreDara ne bhI jaina sAhitya para acchA kAma kiyaa| isake bAda buhalara ne aneka jaina pustakoM evaM Agamatulya graMthoM kA jarmana tathA aMgrejI bhASA meM anuvAda kiyaa| inhoMne bhASA-sambandhI tattvoM kA bhI adhyayana kiyaa| inhoMne bhArata meM rahakara aneka pAMDulipiyoM kA saMgraha kiyA evaM barlina bhejii| inakA eka lekha 'jaina enTIkverI' meM 1878 meM prakAzita huA thaa| kIla vizvavidyAlaya ke prophesara DA. ricarDa pizela (1849-1908) kA nAma ' prAkRta bhASAoM kA vyAkaraNa' graMtha ke rUpa meM avismaraNIya rhegaa| inhoMne vIbara ke vyAkhyAna sune the aura ve saMskRta ke adhyayana ke liye prAkRta evaM bhASAvijJAna ke adhyayana ko Avazyaka mAnate the| unhoMne 'saMskRta grAmara kI prArambhika pustaka' (aMgrejI) bhI likhI thii| isase pazcima meM prAkRta adhyayana ko bar3A bala milaa| inhoMne buhalara ke sAtha milakara 'dezI nAmamAlA' kA sampAdana bhI kiyaa| inhoMne jaina graMthoM kI viziSTa bhASA ko 'jaina zaurasenI' nAma diyA thA, jo aba bhI pracalita hai| inake samaya meM pro. haramana yAkobI bhI isI vizvavidyAlaya meM kAma karate the, para inakA kAryakSetra bhinna thaa| pro. haramana yAkobI (1859-1937) ne 23 varSa kI avasthA meM 'laghu jAtaka' para pI. eca-DI. prApta kii| ve kIla vizvavidyAlaya meM bhArata vidyA vibhAga meM kAma karate the| unhoMne mUlarUpa meM AgamoM kA adhyayana kiyaa| ve etadartha bhArata bhI Aye the| inhoMne AcArAMga, sUtrakRtAMga, uttarAdhyayana aura kalpasUtra kA aMgrejI anuvAda kiyA jo 'sekreDa buksa Ava dI IsTa' graMtha-zrRMkhalA meM prakAzita hue| inhoMne 'tattvArthasUtra' kA bhI anuvAda kiyA jisase jaina siddhAntoM para bhI zodha dizA jAgarUka huii| inhoMne eka aitihAsika kArya bhI kiyaa| jainadharma ko hindU yA bauddhadharma kI zAkhA viSayaka jo bhrAMtiyAM thIM, unheM apane tulanAtmaka adhyayana dvArA dUra kiyA aura yaha siddha kiyA ki yaha ina donoM se svatantra dharma-tantra hai (1874) / unhoMne 'selekTeDa sTorIja ina mahArASTrI' ke mAdhyama se jaina Agama sAhitya kI aneka mahattvapUrNa kathAoM kI ora vidvAnoM kA dhyAna dilaayaa| unhoMne gujarAta kI dUsarI yAtrA meM paryApta hastalikhita graMtha ekatra kiye| bAda meM unhoMne 'bhavisatta kahA' aura 'saNakkumAra-cariu' nAmaka apabhraMza graMthoM kA sampAdana kiyaa| unhoMne "samarAicca kahA' tathA 'upamiAtibhavaprapaMcakathA' ko bhI sampAdita kara prakAzita kiyaa| unake kAryoM ke AdhAra para kalakattA vizvavidyAlaya ne unheM 'DAkTara Ava laiTarsa' upAdhi se sammAnita kiyaa|

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jainavidyA saMvardhana meM videzI vidvAnoM kA yogadAna : (511) inhoMne 'sTaDIja ina jainIjma' pustaka meM apane lekhoM ko prakAzita kiyA / phrAMsa ke vidvAna DA. gverino ne inake nirdezana meM hI jaina dharma sIkhA thA / arnsTa lAyamAna ( 1859 - 1931 ) mUlataH sviTarajaralaiMDa ke the, para unakA kAryakSetra jarmanI hI rhaa| ve vIbara ke ziSya the| inhoMne AgamoM kI niyukti aura cUrNiyoM kA adhyayana kiyA jo pazcima meM abhI taka ajJAta the| unhoMne aupapAtika sUtra tathA jItakalpa kA sampAdana kara vivecanAtmaka graMtha likhe / inhoMne 'Avazyaka sTorIja' bhI prakAzita kiyA, jo adhUrA hI rhaa| bAda meM unhoMne 'sarve Ava dI Avazyaka liTarecara' likhA, jo haimburga se prakAzita huA / inhoMne sTrAsavarga ke pustakAlaya kI pAMDulipiyoM kA adhyayana kara aneka prAkRta AgamoM kA sampAdana kiyaa| isase pizela ko apane 'prAkRta vyAkaraNa' ke nirmANa meM bar3I sahAyatA milii| unhoMne pAkistAna meM anveSita pAMDulipiyoM ke AdhAra para brAhmI bhASA aura lipi kA udvAcana kiyA / jarmanI ke jaina vidyAmanISI vAlTara zubriMga ( 1881 - 1969) kA nAma kauna nahIM jAnatA ? ve lAyamAna ke ziSya the| bAda meM, ve haimburga meM bhArata - vidyA ke prophesara bne| inhoMne kalpa, nizItha, vyavahAra evaM mahAnizItha jaise chedasUtroM kA sampAdana kiyA aura 'varka Ava mahAvIra bhI likhA / inhoMne jainadharma ke paricaya ke liye 'DI lehare Dera jainAja' (da DaoNkTrInsa Ava dI jainAja) nAmaka lokapriya pustaka likhI jise bhArata meM aMgrejI meM bhI prakAzita kiyA gyaa| isa pustaka kA AdhAra mukhyataH zvetAmbara sAhitya rahA hai / isameM jaina itihAsa, sAhitya aura samAja ke sAtha jaina siddhAntoM kI vizleSaNAtmaka jAnakArI hai| inake samaya meM hI bAlTara Deneke ne digambara graMthoM kI bhASA para zodha kI thI / jai. harTala ( 1872 - 1955) ne bhI zvetAmbara jainoM ke kathA sAhitya para eka pustaka likhakara jaina siddhAntoM ke sAtha jaina kathAoM kI ora bhI vidvAnoM kA dhyAna AkRSTa kiyA / phrAMsa kI viduSI DA. kaiyA ne inhIM ke nirdezana meM chedasUtroM para kAma kiyA thA / haimburga meM hI aneka vidvAnoM ne digambara pantha para bhI kAma kiyA hai ( okuDA, 1975 ) / - hailmuda vAna glejanapa ( 1891 - 1963) TyUbiMgana vizvavidyAlaya meM prophesara rahe haiN| ye yAkobI ke ziSya the| isa vizvavidyAlaya meM jarmanI kA sabase bar3A pustakAlaya hai jisakI sthApanA 1477 meM huii| Aja isameM tIsa lAkha pustakeM haiM aura 9000 patrikAyeM AtI haiN| inhoMne jainadharma para do lokapriya aura anake pramukha pustakeM likhI haiM, 'Dera jainisamusa' kA hindI sAra paM. kailAzacaMdra zAstrI ke 'jaina dharma' me pAyA jAtA hai| yaha gujarAtI meM bhI prakAzita huI hai| 'DI lehare phoma karmana ina Dera philAsaphI jainAja' kA anuvAda pArzvanAtha vidyApITha, vArANasI ne aMgrejI meM prakAzita kiyA hai| bAda meM yaha hindI meM

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(512): naMdanavana bhI prakAzita huA / 'bhArata : jarmana vicArakoM kI dRSTi meM bhI unakI eka jarmana pustaka 1960 meM prakAzita huii| unhoMne bhArata kI yAtrA kI thI aura jaina samAja se Adara pAyA thA / yaha sacamuca hI jJAnavardhaka tathya hai ki zrI luDaviga AlsaDorpha (1904 - 1978) jarmanI ke prakANDa jaina vidyAmanISI the| unhoMne vibhinna dharmoM evaM bhASA - vijJAna sambandhI gahana adhyayana kiye haiN| isI para unhoMne pI. eca DI. prApta kii| ye zubriMga ko apanA guru mAnate haiN| ve haimburga meM prophesara rhe| inhoMne gujarAta ke rAjA kumArapAla se sambandhita sAhitya ko sampAdita kara prakAzita kiyA hai| lAyamAna tathA yAkobI ne inheM apabhraMza para kAma karane kA saMketa diyA jisase unhoMne puSpadanta ke mahApurANa kA vistRta bhUmikA sahita sampAdana kiyaa| unhoMne 'vasudevahiMDI' ko sampAdita kara usakI bhASA ko paizAcI prAkRta ke graMtha 'baDhDhakathA' kA rUpAntara batAyA / unake darzana bhArata meM isa lekhaka ne bhI kiye haiM aura terApantha ke sAdhuoM se jo unakI carcA hotI thI, vaha 'vizvakoza ke samAna lagatI thI / dvitIya vizvayuddha ke bAda unhoMne niryukti, cUrNi aura bhASya para kAma karanA cAlU kiyA thaa| ve apane ziSyoM ko ina prAcIna graMthoM para kAma karane ke liye prerita karate the| yaha bhI eka manoraMjaka tathya hai ki pro. AlsaDorpha ne ilAhAbAda vizvavidyAlaya meM jarmana par3hAI hai aura yahIM unhoMne saMskRta sIkhI hai| apane saMskRta jJAna ke bala para hI aneka bAra unheM anAryatva se mukti tathA mandira praveza milaa| inake lekhoM kA eka 762 pRSTha kA saMgraha 1974 meM prakAzita huA hai / lIbaz2iga se zodha-upAdhi lene vAlI DA. zAraloTa krAune (1895-1980) to jaina zrAvikA hI bana gaI thiiN| unhoMne kahA ki jainoM ke aneka sampradAyoM ke kAraNa usake pracAra meM bAdhA rahI hai| unhoMne videzoM meM evaM bhArata meM bhI jainavidyAoM ke saMvardhana meM mahAna yogadAna diyA / tathApi yaha duHkhada hai ki jaina samAja ne unako yathAnurUpa pratiSThA nahIM dii| unake lekhoM kA eka saMgraha 'DA0 zAraloTa krAuje hara lAipha eNDa varksa' pArzvanAtha vidyApITha, vArANasI se prakAzita huA hai / jarmanI meM vartamAna jainavidyA - saMvardhaka pUrvokta vivaraNa se pratIta hotA hai ki jarmanI meM myUnikha aura haimburga vizvavidyAlaya jainavidyA - zodha evaM saMvardhana ke pramukha kendra the / Ajakala phrAI vizvavidyAlaya ke DA. klAsa bruna prAcIna jaina sAhitya kI bhASA ke vividha rUpoM kA AlocanAtmaka adhyayana kara rahe haiN| sAutha eziyA iMsTITyUTa, hAiDelabarga bhI eka acchA kendra bana rahA hai| yahAM DA. jI. epha. bAumena ne 'gujarAta kI jaina kavitA tathA pro. emariza ne 'digambaroM meM samaya kI avadhAraNA' viSaya para zodha kI hai| viliyama bole ne 'sUtrakRtAMga para yUTrekTa

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jainavidyA saMvardhana meM videzI vidvAnoM kA yogadAna : (513) (hAlaiMDa) se, baTajamavargara ne 'bhAratIya paramparA meM AtmA' para myUnikha se, DA. maiTe ne 'haimburga se', DA. phAiphara aura candrabhAla tripAThI ne barlina se aura krampalamena ne muMsTara se zodha-upAdhi prApta kI hai| DA. Tuzcena ne mArabarga se 'bhaTTAraka prathA' para kAma kiyA hai| isI prakAra, jeDenabosa myUnikha meM jainavidyAoM ko jIvita rakha rahe haiN| DA. tripAThI ne to sTrAsavarga kI jaina pAMDulipiyoM kI sUcI bhI prakAzita kI hai| DA. henerika jimara ne bhI bhArata ke darzana meM jaina darzana para 100 peja kI sAmagrI prastuta kii| DA. gelaDA ne jarmanI meM jainavidyA-saMvardhakoM kI jainavidyAoM meM zodha aura saMvardhana kI ruci kI alpatA kA saMketa diyA hai, para aisA pratIta nahIM hotaa| vartamAna meM pahale kI apekSA adhika kendroM para yaha zodha ho rahA hai| (ba) briTena ___ jarmana jainavidyA manISiyoM ke samAna, briTena ke vidvAnoM kA vistRta vivaraNa prApta nahIM hai| phira bhI, aneka vidvAnoM yA viduSiyoM dvArA likhita pustakoM ke AdhAra para isakA kucha varNana kiyA jA sakatA hai| yaha to batAyA jA cukA hai ki maiksamUlara ne oNksaphorDa meM rahakara bhArata-vidyA aura jainavidyAoM ko vidvat jagat se paricita karAyA hai| IsAI dharma pracArakoM ne bhI bhArata ke vibhinna dharmoM ke tulanAtmaka adhyayana ke AdhAra para jainadharma se sambandhita vivaraNa diye the| inameM e. bArtha (1881), je. bI. prATa (1916), kSetra meM kArya * karanevAlI maiDama sinakleyara sTIveMsana (1915), hArbarTa vArena, lothara veMDala Adi ne apanI pustakoM evaM aneka lekhoM ke mAdhyama se jainadharma ke parijJAna meM videziyoM kI ruci ko prerita kiyaa| zrI bukenana, karnala jemsa TaoNDa (1829), bambaI ke garvanara lArDa rI evaM bhArata ke tatkAlIna vAisarAya lArDa karjana ne bhI jaina siddhAntoM kI prazaMsA kara use briTena meM lokapriya banAne meM yogadAna diyaa| inhIM dinoM je. barajaisa (1903) ne 'digambaroM ke jaina mithakoM para aMgrejI meM lekha likhe aura kItha, pharyusana, vinseMTa smitha ne bhI jaina purAtattva para graMtha likhe| hamArA kartavya hai ki hama ina jainadharma saMvardhakoM ke viSaya meM vizeSa jAnakArI prApta kreN| ina vidvAnoM ke samaya jainadharma ke mUla va siddhAntaviSayaka, aneka bhrAMtiyAM rhiiN| inameM se kucha kA samAdhAna harbarTa bArena ne kiyA, kucha kA yAkobI ne, aura aneka binduoM kI vyAkhyA uttaravartI vidvAnoM ne kii| briTena kA yaha sArA adhyayana mukhyataH jaina graMthoM evaM yAtrA vRttAntoM para AdhArita rahA hai| itanI bhUmikA banane ke bAda bhI briTena meM jainavidyA ke prati rucipUrvaka unnayana kucha dazakoM taka maMthara hI rhaa| bIsavIM sadI ke uttarArdha se yahAM jainavidyA saMvardhakoM kA nayA yuga prArambha hotA hai| isameM sabase pahalA nAma vAi. je. padmarAjaiyA kA AtA hai, jinhoMne "jaina thyorI Ava noleja aiMDa rIyAliTI para 1955 meM oksaphorDa meM pI.

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(514) : naMdanavana eca-DI. kI thii| yaha zodha-prabandha prakAzita bhI ho cukA hai| yahIM se Ara. viliyamsa ne digambara aura zvetAmbara zrAvakAcAroM kA adhyayana kara 'jaina yogA' prakAzita kI (1963) / jisameM bauddhadharma kI tulanA meM jaina dharma kI dIrghajIvitA tathA jIvantatA kA mUla AdhAra usakI caturvidha saMgha vyavasthA ko batAyA gayA hai| ye zodha-prabandha isa tathya ko prakaTa karate haiM ki isa kAla meM Agametara viSayoM para bhI pazcima ke manISiyoM kA dhyAna gyaa| oNksaphorDa se hI leDalo ne 'zvetAmbara paramparA ke sAdhu evaM gRhastha ke sambandhoM para tathA jaoNnsana ne kundakunda ke graMthoM para pI. eca-DI. ke prabandha 'riceja aiMDa rinaMsiyezana' tathA 'hArmalaisa solsa' ke rUpa meM prakAzita kiye haiN| zrImad rAjacaMdra para bhI eka zodha kArDipha meM huI hai| isI prakAra, keMbrija se mArakusa beMksa, pAla DuMDAsa ne 'zvetAmbara samAja evaM dharma' para zodha kI hai| ye donoM prakAzita bhI ho cukI haiN| aba ye jainavidyA ke vividha pakSoM para kAma kara rahe haiN| 'dI jainsa' meM inake aneka zodha-patroM kI sUcI dI hai| je. DI. rInaila ne alaga hI viSaya cunA hai - mahilAoM meM dhaarmiktaa| isa viSaya para amarIkA kA bhI dhyAna gayA hai| pAla DuMDAsa kI pustaka 'dI jainsa' ke do saMskaraNa (2002) prakAzita hue haiM, aura jainadharma ke viSaya meM acchI jAnakArI logo ko huI hai| isake pUrva amarIkA ke pro. pI. esa. jainI kI 'jaina pAtha Ava pyoriphikezana (tIna saMskaraNa) paryApta lokapriya huI thii| isake pUrva AsTreliyA ke DA. bAzama kI 'dI vanDara daiTa vAja iMDiyA' bhI paryApta pracalana meM AI thii| keMbrija meM hI DA. kerAlina haphrI 'jaina nRtatva zAstra' para zodha ko prazraya de rahe haiN| lIDsa tathA baramiMghama vizvavidyAlayoM se sevAnivRtta pro. ursalA kiMga ne jainavidyAoM ke protsAhana meM amogha kAma kiyA hai| inhIM varSoM meM epha. DablU. thAmasa ne 'anyayogavyavacchedikA' tathA 'syAdvAdamaMjarI' kA anuvAda prakAzita kiyaa| keMbrija ke DA. brAuna ne bhI jaina aura bauddha dharma kA adhyayana kiyA hai| ye kucha samaya pUrva hI sevAnivRtta hue haiM para abhI bhI sakriya haiN| inakA eka lekha kailAzacaMdra zAstrI abhinandana graMtha meM prakAzita huA hai| Ajakala laMdana bhI jainavidyA ke unnayana kA acchA kendra bana gayA hai| yahAM 'jaina adhyayana vibhAga' bhI khula gayA hai jisake prabhArI DA. pITara phlUgala haiN| inhoMne mensa vizvavidyAlaya se 'zvetAmbara terApantha sampradAya' para pI. eca-DI. kI hai aura apane zodhapUrNa-nibandhoM ke liye prasiddha haiN| ye apane kendra meM prativarSa eka jaina vyAkhyAnamAlA evaM kAryazAlA Ayojita karate haiM jahAM vizva ke vibhinna bhAgoM se vidvAn Ate haiN| isake zodhapatra pAThakoM meM DA. ena. ela. jaina tathA nIraja jaina bhI rahe haiN| inake kendra se aneka zodhakArya hue haiM, jinase vidyArthiyoM ne ema. e. va pI. eca-DI. kI upAdhi pAI haiN| ye nirantara bhArata Ate haiM evaM kucha na kucha naye zodha ke viSaya lAte

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jainavidyA saMvardhana meM videzI vidvAnoM kA yogadAna : (515) haiN| aba inheM 'jaina netAoM tathA 'jaina kAnUna' para anveSaNa karane kI bAta dhyAna meM AI hai| jaina kendra, rIvA kI ora se inheM paryApta jaina sAhitya bhejA gayA hai| isI kendra meM phrAMsa ke vidvAna ela. reno ne 1951 meM jaina dharma para bhASaNa diyA thA jo prakAzita ho cukA hai| 'kolhApura ke digambara jainoM' para DA. kairitharsa ne Darahama vizvavidyAlaya se acchA zodha-prabandha prastuta kiyA hai| inake saMyojakatva meM jaina samAja-vidyA kI eka goSThI huI thI jo 'asembalI Apha lisanarsa' ke nAma se prakAzita huI hai| maiDama jUliyA haijevAlDa ne oNksaphorDa meM 'khajurAho kI jaina sthApatyakalA para zodhakArya kiyA hai| ___bhAratIya mUla ke briTenavAsI DA. naTUbhAI zAha aura zrI vinoda kapAse ne to iMTarakalcarala vizvavidyAlaya, opiyaMDe (hAlaiDa) se jaina viSayoM para pI. eca-DI. kI hai| ye donoM hI vyakti videzoM meM jainadharma saMvardhana kA acchA kAma kara rahe haiN| lesTara ke jaina mandira kI pratiSThA DA. zAha ne hI karAI thI aura ve aneka vizvavidyAlayoM meM jainadharma para vyAkhyAna karane bhI jAte haiN| zrI kapAse laMdana meM vizAla jaina mandira nirmANa samiti ke saMyojaka haiN| lIDsa meM sAMkhyikI ke prophesara ke. vI. maraDiyA bhI 'jainadharma kI vaijJAnika AdhArazilA' (aMgrejI) ke mAdhyama se pazcima meM jainadharma saMvardhana meM yogadAna de rahe haiN| isake kAraNa pazcima meM jainadharma ke viSaya meM jaina yuvA pIDhI tathA jainetaroM meM jainadharma ke viSaya meM acchI jAnakArI huI hai| inakI pustaka kA hindI anuvAda bhI pArzvanAtha vidyApITha, vArANasI se aba hindI meM bhI prakAzita ho cukA hai| yaha hindI anuvAda lekhaka ne kiyA hai| sa) yUropa ke anya deza jarmanI evaM briTena ke atirikta phrAMsa, sviTarajaralaiMDa, svIDana aura phinalaiMDa Adi dezoM meM bhI aneka jainavidyA ke unnAyaka hue haiN| bIsavIM sadI ke prArambha meM perisa ke gverino ne "ese DI bibliyogrAphI jainAja' ke sandarbha-graMtha ke mAdhyama se vahAM ke vidvAnoM kA dhyAna jainadharma kI ora AkRSTa kiyaa| unhoMne liyaoNna evaM perisa ke saMgrahAlayoM ke jaina-saMgraha kI sUcI bhI taiyAra kI thii| inhoMne zAntisUri ke 'jIvavicAra' tathA uttarAdhyayana ke 36veM adhyAya kA phreMca bhASA meM anuvAda evaM sampAdana kiyaa| unakI aMtima pustaka jainadharma ke siddhAnta, sampradAya, vidhi-vidhAna evaM saMsthAoM para 1926 meM phreMca bhASA meM prakAzita huI hai| unakA sandarbha-graMtha vinTaranitsa ke pramukha graMtha 'hisTrI Ava iMDiyana liTarecara' kA AdhAra bnaa| jIna philejA ne briTiza aura jarmana graMthoM tathA silavana lebI kI sUcI ke AdhAra para pAMDulipiyoM kI saMgraha-sUcI prakAzita kii| unhoMne valabhI rAjAoM tathA

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(516) : naMdanavana kaniSka aura zAtavAhana vaMzoM para bhI kAma kiyaa| phrAMsa ke hI luI renoM ne jainadharma kA adhyayana kara laMdana meM jorDana vyAkhyAnamAlA meM vyAkhyAna diyA thaa| aitihAsika dRSTi se inhoMne sapramANa yaha siddha kiyA ki candragupta 313-312 IsApUrva meM gaddI para baiThe the (poliTikala hisTrI Ava iMDiyA apaTU sevantha seMcurI e. DI. 1947) / inhoMne dakSiNa ke jaina zilAlekhoM ke samaya kA punarnirdhAraNa bhI kiyaa| isa taraha, unhoMne jaina itihAsa ke AlocanAtmaka adhyayana kA sUtrapAta kiyaa| reno aura philejA kI pustaka ke AdhAra para aneka phreMca evaM aMgrejI vizvakozoM meM jainadharma ke vividha koTi ke vivaraNa prakAzita hue| reno ne zvetAmbaroM ke terApantha sampradAya para bhI kAma kiyaa| ve apanI patnI ke sAtha terApantha kendra 'rAjaladesara' bhI 1949 meM gaye the jisakA vivaraNa unhoMne apanI eka pustaka meM bhI diyA hai| vartamAna meM phrAMsa meM aneka jainavidyA manISI haiM, jo isa sadI ke uttarArdha se apane pUrvavartiyoM se prerita hokara jaina vidyAoM ke vividha pakSoM para zodha kara rahe haiN| inameM DA. kole kaiyA aura DA. nalinI balabIra pramukha haiN| DA. kaiyA ne chedasUtroM para kAma kiyA hai aura ve samAdhi evaM sallekhanA prakriyA kI vizeSajJa haiN| inhoMne 'candavejjhaya' kA sampAdana kiyA hai| inake kucha graMtha ela. DI. iMsTITayUTa, ahamadAbAda se prakAzita haiN| inake zodha-lekhoM kI saMkhyA agaNita hai| I. phizara aura DA. ravIndra kumAra ne milakara 'jaina kaoNsmolojI' (sacitra, aMgrejI) likhI hai, jo prakAzita hokara yUropa va anya dezoM meM lokapriya huI hai| inake nirdezana meM DA. nalinI balavIra jaisI aneka viduSI aura vidvAnoM ne zodha-upAdhi prApta kI hai| DA. balavIra ne 'dAnASTaka kathA' para zodha kI hai aura vartamAna meM bhASyoM evaM kathAoM para kAma kara rahI haiN| inhoMne 'jaina sAdhuoM kI AtmakathA' para bhI kAma karanA prArambha kiyA hai| ku. cojanAkI perisa meM hI 'vividha-tIrthakalpa' kA phreMca anuvAda kara rahI haiN| suzrI oziye 'dhUrtAkhyAna' aura 'dharmaparIkSA ke tulanAtmaka adhyayana meM lagI haiN| DA. maithiyAsa jaina AhAra vijJAna para kAma kara rahI haiN| suzrI piyarI emiyela ne phreMca meM jainadharma para eka pustaka likhI hai jisakA aMgrejI anuvAda hyUsTana kI eka saMsthA se prakAzita huA hai| isa prakAra phrAMsa meM bhI jaina zodhakoM kI saMkhyA meM kramaza vRddhi ho rahI hai| beljiyama bhI jaina vidyAzodha kA purAnA kendra rahA hai| yahAM ke DA. je. DeliyU jarmanI ke DA. zubiMga ke ziSya the| unhoMne 'mahAnizItha' aura 'bhagavatIsUtra' para kAma kiyA hai| isake putra ne rAjazekhara sUri ke 'prabandhakoza' para kAma kiyA hai| yahI se DA. boMze ne haribhadra kI 'anekAntajayapatAkA' para kAma kiyA hai| abhI DI evAM klarka ne svayaMbhU ke

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jainavidyA saMvardhana meM videzI vidvAnoM kA yogadAna : (517) 'paumacariya' kA AlocanAtmaka adhyayana kiyA hai| yUTrekTa vizva vidyAlaya se vilahelma bole ne 'sUtrakRtAMga' para zodha kI hai| isake atirikta enTavarpa evaM braselsa meM jainavidyA para kAphI kAma ho rahA hai| yahAM laMdana ke DAkTara zAha varSa meM kucha dinoM ke liye jainadharma kA adhyApana karane jAte haiN| ___ sviTajaralaiMDa ke do vidvAna bahuzruta haiN| I. phizara ne jaina pratimA vijJAna para kAma kiyA hai aura vartamAna meM DA. broMkaharTa jaina aura bauddhadharma ke tulanAtmaka adhyayana (dhyAna, AjIvaka, anekAntavAda Adi) meM lage haiN| inakI kucha pustakeM bhI prakAzita haiN| ye lusAna vizvavidyAlaya meM prophesara haiN| Ajakala svIDana evaM phinalaiMDa bhI jainavidyA zodhakoM ke kendra bana rahe haiN| svIDana ke sTaoNkahoma, upasalA evaM luMDa vizvavidyAlayoM meM bhI jaina dharma para zodha ho rahe haiM, vahAM ke vidvAnoM ne 'sihalAvadAna' tathA 'lavakuzopAkhyAna ke jaina rUpoM para zodha kiyA hai| pro. ole kvAbharsasTrAma ne to abhI yogazAstra kA aMgrejI anuvAda kiyA hai aura ve 'sarvajJatA kA tulanAtmaka adhyayana kara rahe haiN| ye siddhasena divAkara ke nyAya kI pustako ke aMgrejI anuvAda meM bhI ruci rakhate haiN| inhoMne DA. pI. esa. jainI ke sammAna meM Ayojita saMgoSThI kA apane luMDa vizvavidyAlaya meM saMyojana kiyA thA jisameM 12 dezoM ke pAMca darjana se adhika vidvAna sammilita hue the| inameM bhArata se koI na thaa| inhoMne apane yahAM 'jaina adhyayana' kA eka pAThyakrama calAyA hai jisameM vartamAna meM 40 vidyArthI adhyayana kara rahe haiN| phinalaiMDa ke helsiMkI vizvavidyAlaya meM bhI abhI pro. koskIkalliyo ke nirdezana meM jaina pAThyakrama cAlU huA hai| ina donoM hI sthAnoM ko di. jaina vidvata pariSada tathA jaina kendra, rIvA ne lagabhaga paMdraha hajAra kA sAhitya bhejA hai| yahAM DA. parapolA bhI jaina adhyayanoM ko protsAhita karate haiN| inhIM ke mArgadarzana meM 2003 meM bArahavAM vizva saMskRta sammelana huA thA jisameM 'jaina adhyayana' kA bhI eka anukhaMDa thaa| phinalaiMDa ke hI eka vidvAn DA. anTa TAhiTanena ne kAzI hindU vizvavidyAlaya se 'bhAratIya paramparA meM ahisA' para zodha karate hue jainoM kI ahiMsA kA vistArapUrvaka varNana kiyA thaa| isI prakAra nArve meM bhI pro. breke jaina aura buddha dharma ke tulanAtmaka pakSa kA adhyayana oNksaphorDa meM rahakara kara rahe haiN| hAlaiMDa ke yUTrekTa ke samAna kucha vizvavidyAlayoM meM jainavidyAoM ke pratiruci bar3ha rahI hai| polaiMDa ke DA. valserovitsa ne 'siddhasena' para kAma kiyA hai aura pazcima meM jaina-adhyayanoM se sambandhita eka pustaka kA sampAdana bhI kiyA hai| 2. uttarI amerikA aura kanADA : (a) amarIkA . amerikA aura kanADA-donoM hI bar3e deza haiM aura yahAM ucca zikSA ke ananta nahIM, to saMkhyAta avasara haiN| phira bhI, yahAM jainavidyA ke unnAyakoM kI

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(518) : naMdanavana bIsavIM sadI ke pUrvArdha taka nagaNya saMkhyA hI rahI hai| inameM bAlTImora ke mArisa blUmaphIlDa ne 'pArzvanAtha carita' tathA 'zAlibhadra carita' ko aMgrejI meM 1919-23 ke bIca prastuta kiyA aura vAzigaMTana ke pro. brAuna ne 1933-41 meM kAlakAcArya kathA, 'kalpasUtra' kI laghu citrakalA kA saMgraha evaM uttarAdhyayana kI pAMDulipiyoM para adhyayana kiyaa| para aba sthiti badala gaI hai| jaina iMTaranezanala kI 2001 kI sUcI meM amarIkA ke vibhinna vizvavidyAlayoM meM kAryarata 30 jainavidyA manISiyoM ke nAma haiM jabaki DenIsana ke DA. korTa ne 1944-2001 ke bIca isa kSetra meM do darjana pI. eca DI. arjakoM ke nAma diye haiN| isase patA calatA hai ki amarIkA meM jainavidyA unnAyakoM meM painsilavAniyAM, hArvarDa, varkalI, zikAgo evaM havAI vizvavidyAlaya ke zodhaka pramukha rahe haiN| cUMki yahAM yaha zodha kAphI dera se prArambha huA, ataH yahAM Agametara viSayoM para adhika kAma huaa| udAharaNArtha- inameM jainoM ke anusAra, draupadI kA vivAha, liMga aura sAdhutA, jaina mahAsatiyAM, mahilAyeM aura sAdhu, aghAtiyA karma, karma aura niyamana, jaina zrAvikAyeM, dAna karma kA vikAsa, AgamoM kI mithakatA yA purANakathAyeM, jaina saMgIta, jaina purAtattva, tyAga aura zramaNavRtti samavasaraNa, jainoM kI jainetaroM ke prati dhAraNA, amarIkA ke pravAsI jaina, jaina vizvavidyA tathA aneka bhaugolika evaM aitihAsika vivaraNoM kA samIkSaNa samAhita hai| ina unnAyaka manISiyoM meM arnesTa veMDara, pro. pI. esa. jainI, krisTI vAilI, DaoN. jaoNna korTa, DA. krisTophara caipala, krAmavaila krophArDa, mAikala mIsTara Adi pramukha haiN| ye sabhI loga aneka bAra bhArata Aye haiM aura aneka rASTrIya evaM aMtarrASTrIya sammelanoM meM jaina viSayoM para zodhapatra par3hate rahe haiN| inake adhikAza zodha zvetAmbara paramparA para haiN| inameM vartamAna meM DA. korTa sarvAdhika sakriya haiN| inhoMne 'mokSa' para zodha kiyA thA / inhoMne jayapura meM dyAnatarAya kI pUjA kA aMgrejI anuvAda kiyA hai aura tAraNasvAmI para bhI zodha kI hai| videzoM meM jainadharma va vidyA ke prasArakoM meM una pravAsI bhAratIyoM kA yogadAna bhI ullekhanIya hai jinhoMne jaina kendroM, sAhitya tathA patra-patrikAoM kA prakAzana, antarvizvAsIya saMgaThanoM ke sadasya banakara ise jaina evaM jainetaroM meM saMprasArita karate haiM aura jinakI ekAdhika pIr3hI videzoM meM hI raha rahI hai| aise vyaktiyoM meM DA. khiMdUkA, DA. pI. esa. jainI, DA. dIpaka jaina, DA. pragati jaina, DA. sulekha jaina, DA. pI. vI. gADA tathA zrI yogendra jaina Adi ke nAma liye jA sakate haiN| Ajakala prekSAdhyAna keMdra, maMdira nirmANa evaM mUrti pratiSThAyeM Adi bhI isa saMvardhana ke mAdhyama bane haiM / inhoMne 'jainA lAibrerI bhI sthApita kI hai| yahAM kA 'siddhAcalaM' kA maMdira darzanIya evaM paryaTaka sthala bana gayA hai|

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jainavidyA saMvardhana meM videzI vidvAnoM kA yogadAna : (519) (ba) kanADA _amerikA kI tulanA meM kanADA meM jainavidyA unnAyakoM kI saMkhyA tathA kendra AzA ke anurUpa nahIM hai| yahAM maikamAsTara, ToranTo, maigila, tathA kelagerI vizvavidyAlaya jainavidyA adhyayana ke kendra haiN| yahAM bhArata-mUla ke missIsogA ke DA. esa. e. bI. kumAra brAhmI sosAyaTI, "jinamaMjarI' patrikA tathA hyUmaniTI presa ke prakAzanoM ke mAdhyama se jaina dharma kA vizvastarIya saMvardhana kara rahe haiN| inhoMne 'jainIjma ina nArtha amerikA para nIu maiksiko vizvavidyAlaya se zodha-upAdhi prApta kI hai| viMDasara ke DA. esa. ke. jaina ne bhI pazcima meM jainavidyAoM kI mAnyatA ko sthApita karane meM yogadAna kiyA hai| maikamAsTara kI maiDama phAilisa grAnopha ne jaina kathAoM para zodha kiyA hai aura unake nirdezana meM aneka kaneDiyana tathA jApAnI chAtroM ne zodha kI hai| ve 'jarnala Ava iMDiyana philosophI' bhI prakAzita karatI haiN| IzvaravAda virodhI guNaratna ke tarkoM ko unhoMne aMgrejI meM prastuta kiyA hai| ToraMTo ke okonela evaM vAgale jI ne kucha samaya pUrva eka 'jainavidyA seminAra Ayojita kiyA thaa| ve pI. esa. jainI ke sammAna meM Ayojita goSThI ke zodha-patra bhI prakAzita kara rahe haiN| vahAM jainavidyA para zodha bhI hotI hai| maigila ke prophesara araviMda zarmA bhI jainadharma ke saMvardhana meM aneka pustakeM evaM lekha likhate rahate haiN| kelagerI ke pro. bArkara bhI jainavidyA ke unnAyakoM meM pramukha sthAna rakhate haiN| oTAvA ke DA. hyUmara ne apane vizvavidyAlaya meM paryApta jaina sAhitya maMgA rakhA hai| maiDama airInA upeniksa to jaina hI bana gaI haiN| unhoMne apane sAhitya evaM bhASaNoM se jainadharma ko pazcima meM lokapriya banAyA hai| aneka zodhakoM ke kAraNa yaha AzA kI jA sakatI hai ki kanADA meM bhaviSya meM jaina vidyAyeM aura bhI pragati kreNgii| 3. dakSiNI amarIkA dakSiNa amarIkA meM jainavidyAoM ke unnAyakoM ke viSaya meM vizeSa jAnakArI upalabdha nahIM ho sakI hai| para sAo pAvalo ke DA. phonsekA tathA arajenTInA ke DA. DrAgoneTTI vahAM jainavidyAoM para zodhakArya kara rahe haiN| 4. oNsTreliyA AsTreliyA meM bhI jainavidyA ke adhyayana evaM adhyApana ke viSaya meM vizeSa jAnakArI upalabdha nahIM hai| phira bhI, vahAM kenabarA kI AsTreliyana nezanala yUnivarsiTI meM jainavidyAoM kA adhyayana adhyApana hotA rahA hai| vahAM pro. e. ela. vAzama ne AjIvakoM tathA 'dI vaMDara daiTa vAja iMDiyA' kI pustakoM ke mAdhyama se bIsavIM sadI meM jaina siddhAntoM ke vizvastarIya parijJAna meM mahatI bhUmikA nibhAI hai| yahAM maiDama harakusa aura DI. joMga bhI haiM jo jainavidyAoM kA adhyApana, karate haiN| Ara. bAilsa ke sAtha DI. joMga ne 'nirayAvaliyAo' kA anuvAda DelyU ke TippaNI ke sAtha prakAzita kiyA hai (1996) /

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(520) : naMdanavana 5. eziyA : jApAna jApAna eziyA kA pramukha deza hai jahAM jainavidyA kA adhyayana-adhyApana kAphI samaya se cala rahA hai| DA. sina ke anusAra, yaha adhyayana bauddha dharma ke tulanAtmaka zodha se prArambha huA hai| unhoMne Tokiyo, kyoTo, hirozimA Adi vizvavidyAlayoM se 18 pI. eca-DI. zodhakoM ke nAma diye haiN| kucha jApAnI vidvAnoM ne amarIkA aura jarmanI se bhI zodha upAdhi pAI hai| jApAna meM jaina adhyayana kA prArambha zijenobU sujUkI (1890-1920) ke varlDa sekreDa buksa graMthamAlA meM 'sekreDa buksa oNva jainIjma' ke samAharaNa se prArambha huaa| isameM tattvArthAdhigamasUtra' aura 'yogazAstra' tathA 'kalpasUtra' kA jApAnI anuvAda thaa| pro. kAnAkurA (1896-1987) ne jainadharma para do pustakeM likhIM aura unameM tattvArthAdhigama sUtra, nyAyAvatAra, pravacanasAra, paMcAstikAyasAra ke anuvAda ko saTippaNa prakAzita kiyaa| unhoMne yAkovI se aura unake sAthI nAkAmurA ne vAlTara zubiMga se jainadharma sIkhA thaa| pichale aneka varSoM se oTAnI vizvavidyAlaya, kyoTo meM 'jApAnIja sosAyaTI phaoNra jaina sTaDIja' sthApita huI hai jo prativarSa jApAna meM jainavidyA zodha para saMgoSThI Ayojita karatI hai| isake vartamAna saMyojaka kAjUhitoM yAmAmoTo haiN| kabhI-kabhI inameM videzI vidvAn bhI AmaMtrita kiyA jAte haiN| jApAna kI maiDama ohIrA tathA okAI ne bhArata kI ela. DI. iMsTIsTayUTa se tattvArthasUtra evaM bhagavatIsUtra para kAma kiyA hai| Ajakala ve bhASA vijJAnI bana gaI haiN| yahAM ke DA. TI. hAyAzI ne jaina maithemeTiksa, vakhazAlI lipi tathA dhavalA ke gaNita para kAma kiyA hai| ve bhArata bhI A cuke haiN| arhat vacana ke sampAdaka se inakA acchA paricaya hai| pro. hajImo nAkAmurA droNagira gajAtha ke samaya bhArata Aye the| unake vizva jaina mizana ke saMsthApaka DA. kamalA prasAda jaina se acche sambandha the| inhoMne bIsavIM sadI ke madhyakAla meM jApAna meM jainadharma ko acchA sthAna dilaayaa| pro. yAmAjAkI Adi ne zvetAmbara graMthoM ke padoM kI sUcI para kAma kiyaa| pro. e. yUno ne 'vyApti evaM pramANanayatattvAloka' para kAma (aura anuvAda bhI) kiyA hai| pro. ke. bATanAve, Tokiyo ne AjIvaka saMpradAya tathA jainoM kI jIva kI dhAraNA para kAma kiyA hai| unhoMne 'jainolojI ina vaisTarna pablikezansa' bhAga-1 va 2 ke lekhoM kA sampAdana kiyA hai jo 1993 meM prakAzita hue haiM aura belajiyama ke pro. josapha DelyU ke sammAna meM saMkalita kiye gaye the| Ajakala pro. phujInAgA sina yahAM ke sakriya jainavidyA manISiyoM meM haiM, jo aneka bAra bhArata A cuke haiN| ve antarrASTrIya sammelanoM meM bhI bhAga lete haiN| ve zvetAmbaroM ke terApaMtha se prabhAvita haiN| unhoMne sarvajJatA para acchA kAma kiyA hai| pro. nAgAsAkI ne terApaMtha (zve.) para acche zodha lekha likhe haiN| isa prakAra jApAna meM jaina vidyAyeM pragati para haiN|

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jainavidyA saMvardhana meM videzI vidvAnoM kA yogadAna : (521) uparokta vivaraNa atyanta hI saMkSipta hai| isameM vizva ke aneka kSetroM meM kAryarata jainavidyA-zodhakoM evaM saMvardhakoM kI jhAMkI dI gaI hai| isakA avalokana karane se jJAta hotA hai ki videzoM meM jainavidyA-kSetra meM Agama, carita, bhASA, purAtattva Adi kI zodha Aja bhI mukhyataH zvetAmbara paramparA para AdhArita hai| isa zodha meM digambara paramparA ko nagaNya sthAna hI milA hai| aba kucha zodhaka isa ora AkRSTa hue haiN| yAkobI ke zvetAmbara-mAnya graMthoM ke AdhAra para prastuta kezI-gautama saMvAda evaM cAturyAma saMvara para digambara kiMcit udvigna hue the aura aneka digambara vidvAnoM ne usakA pratyuttara diyA thaa| yadyapi kucha digambara graMtha aba videzoM meM pahuMca rahe haiM aura unapara zodha hogA, aisA anumAna hai| digambara sampradAya para zodha na hone kA eka kAraNa yaha bhI hai ki isane apane graMthoM ko sArvajanika nahIM kiyaa| yaha sujJAta hai ki dhavalA graMthoM kI pratiyAM mUDavidrI se prApta karane meM hI 50 varSa se adhika kA samaya lagA thaa| isaliye kucha vidvAnoM (jainI, DuMDAja) kA yaha kathana sahI nahIM lagatA ki digambara paMtha ke zodha kI upekSA huI hai| vastutaH reno ne sahI kahA thA ki digambaroM kI tapasyA Atmakendrita hai| isaliye videzoM ke samAna svadeza meM bhI prAcIna digambaratva ke viSaya meM pUrNa jJAna nahIM hai| ataH digambaratva kI zodha ke liye unakA sAhitya upalabdha karAne kI ora samAja ko dhyAna denA caahiye| isase digambaroM ke viSaya meM aneka bhrAtiyAM bhI dUra ho skeNgii| digambaroM kI zuddha aura zubha nizcayanaya evaM vyavahAranaya kI kundakundI, banArasIdAsI, ToDaramalI paramparA bhI upalabdha na hone se abataka achUtI-sI banI huI hai| yaha prasannatA kI bAta hai ki videzoM meM jainoM kI bhavya-abhavya kI dhAraNA tathA samAja vijJAna para kucha kArya prArambha ho gayA hai aura aneka videzI vidvAn phIlDa varka ke AdhAra para isakA adhyayana karane lage haiM jaisA aneka amarIkI vidvAnoM kI zodhoM se prakaTa hai| hAM, "samavasaraNa' para to kAma huA hai para paMcakalyANaka pratiSThAyeM, gajaratha mahotsava, mastakAbhiSeka, 2500vIM mahAvIra jayantI ke samaya kI jaina ekatA, samaNasuttaM, jaina-jainetara-samparka Adi viSayoM para zodha Avazyaka hai| cUMki videziyoM ke zodha prazaMsAtmaka yA samarthanAtmaka ke badale vizleSaNAtmaka hote haiM, ataH ve isa yuga ke liye adhika upayogI haiN| saMdarbha 1. jaina, je. sI.; jarmanI meM jainadharma ke kucha adhyetA, kai. caM. zAstrI abhi. graMtha, rIvA, 1980 pe. 511 2. jaina, harIndrabhUSaNa; videzoM meM prAkRta evaM jaina vidyAoM kA adhyayana, vahI, 1980, pe. 516 3. kaiyA, kole; jaina sTaDIja ina phrAMsa, vahI, pe. 520 4. yUno, e.; riseMTa jaina skAlarazipa ina jApAna, jinamaMjarI, 14.2.1990 peja 1

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(522) : naMdanavana hAna, mAikela; 'risenTa jaina sTaDIja ina vesTarna kaMTrIja' 1995 kI oTInI kAMphareMsa meM paThita zodhapatra 5. 6. jainI, pI. esa.; dI jainsa eMDa dI vesTarna skAlara, kalaikTeDa peparsa oNna jaina sTaDIja, motIlAla banArasIdAsa, 2000 pe. 23. 7. smeTa, ruDI aura ke. bATanAve (saM.); jainolojI ina vaisTarna pablikezansa, bhAga-1, 2, Tokiyo, 1995. 8. DuMDAsa, paoNla; dI jainsa, raTalaja, laMdana, 2002 pe. 34 9. sina, phujInAgA; vyaktigata patrAcAra 10. jaina iMTaranezanala, ahamadAbAda dvArA prakAzita videzI jainavidyA manISiyoM kI sUcI, 2001 | 11. jaina, kapUracaMdra; prAkRta evaM jainavidyA zodha saMdarbha, kailAzacaMdra jaina smRti nyAsa, khataulI, 1991. 12. krisTophara, aimariza; vyaktigata patrAcAra 13. phlUgala, pITara; vyaktigata patrAcAra 14. caturvedI, kRSNakAnta; svatantramata, jabalapura, 17 jUna 1996. 15. jarmanI dUtAvAsa dvArA prakAzita pustaka

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adhyAya - harivaMzapurANa meM vidyAoM ke vividha rUpa purANa kI paribhASA aura lakSaNa sAmAnyataH 'purANa' zabda kA artha kalpita yA aitihAsika prAcIna (yA arvAcIna ?) kathAnaka, AkhyAna, anuzruti yA mithaka ke varNana karane vAle graMthoM kI koTi ke rUpa meM liyA jAtA hai| vaise bhI 'purANa' zabda se ( pu - zaktimAna, rA - rAjA yA mahApuruSa, Na-maNimAlA) prAcIna ( aura arvAcIna bhI) zaktimAna uddhAraka (yA vinAzaka) lokottara mahApuruSoM ke jIvana kI maNimAlA kA bhAna hotA hai| purANa granthoM kA Adi srota to dRSTivAda pUrva kA prathamAnuyoga khaNDa hai jo lupta mAnA jAtA hai| para usakI paramparA avirata rUpa se vibhinna rUpoM meM vyakta hotI rahI hai| jainoM ke anusAra, saThazalAkA puruSoM ke caritroM kA varNana karane vAle grantha mukhyataH isa koTi meM Ate haiN| 21 purANa graMtha sAhitya ke vividha rUpoM meM se eka haiM jinake varNanoM meM sAhityika sauSThava ( alaMkArikatA, kalpanAzIlatA Adi ke rUpa meM ) bhI pAyA jAtA hai| isase inakI rocakatA sabhI prakAra ke pAThakoM ke liye manohArI hotI hai / inakA uddezya 'caritoM' ke mAdhyama se 'anaitika pravRttiyoM ke nigrahaNa' tathA 'dhArmika vRttiyoM ke pallavana' ko prerita karanA hai| isaliye inameM saMsArI jIvoM ke vikRta aura Adarza donoM rUpa prastuta kiye jAte haiM jisase sAmAnyajana bhI 'kartavya - akartavya' kA nirNaya kara skeN| sabhI purANa grantha mukhyataH bhaktivAda ke preraka hote haiN| kAvyakAroM ne purANa-granthoM ke pAMca lakSaNa batAye haiM: 1. sarga (mukhya kathA yA sRSTi racanA), 2. pratisarga ( upakathAyeM yA vikAsa - vinAza), 3. vaMza, 4. gatvaMtara, 5. vaMzacarita / hindU mAnyatA ke anusAra 18 purANa mAne gaye haiN| isake viparyAsa meM, jainoM ne bAraha purANa mAne haiM: 1. tIrthakara carita, 2. cakravartI caritra, 3. vidyAdhara caritra, 4. nArAyaNa - pratinArAyaNa caritra, cAraNa-carita, 5. prajJAzramaNa sAdhu caritra, 7. kuruvaMza caritra 8 harivaMza caritra, 9 ikSvAkuvaMza caritra, 10. kazyapavaMza caritra, 11. vAdi vaMza caritra, 12. nAthavaMza caritra | aneka

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(524) : naMdanavana vivaraNoM meM jaina vivaraNa, hindU mAnyatAoM kI tulanA meM saMkhyAtmaka dRSTi se vizAlatara haiM, para purANoM kI dRSTi se ve kaise pIche rahe gaye, yaha vicAraNIya haiN| harivaMza purANa aura usake varNana harivaMza purANa zuddha harivaMza carita nahIM hai kyoMki isameM nArAyaNa-pratinArAyaNa, vidyAdhara, sAdhu tathA ikSvAku vaMza se sambandhita caritra milate haiN| isakA adhikAMza varNana nArAyaNa kRSNa evaM tIrthakara neminAtha carita se sambandhita hai, phalata: ise dhavalA kI paripATI ke anusAra, 'zuddha harivaMza purANa na kahakara 'mizra harivaMza purANa kahA jAnA caahiye| phira bhI, isakA nAma 'AmrAH vana' kI paripATI meM harivaMza purANa mAnA jA sakatA hai| harivaMza ke caritoM para samaya-samaya para aneka kaviyoM ne vividha bhASAoM meM vividha rUpoM meM kAvya grantha liye haiM, para saMskRta jaina purANoM kI zrRMkhalA meM yaha harivaMza caritra para prathama grantha hai| isa grantha ke racayitA bahuzrutapAragAmI AcArya jinasena prathama haiM jinake vaMzAdi kA paricaya to upalabdha nahIM hai, para isI purANa ke anusAra ve punnATa saMgha ke AcArya kIrtiSeNa ke ziSya the| unhoMne isa grantha kA racanAkAla 783 I. batAyA hai| isakA racanA sthAna baDhamANa tathA dostaTikA ke pArzvanAtha jinAlaya haiM jo kAThiyAvADa meM giranAra kSetra ke mArga meM par3ate haiN| yaha digambara paramparA kA graMtha hai| AThavIM saMdI aura gujarAta meM racita hone ke kAraNa isameM kavi ke samaya kI aneka vicAradhArAoM evaM paramparAoM kA vivaraNa honA hI caahiye| isameM vartamAna bIsa paMtha AmnAya kI aneka pravRttiyAM varNita haiN| AgamoM ke aMgavAhya vivaraNa meM zvetAmbara paramparA ke viparyAsa meM, isameM 14 prakIrNaka hI diye gaye haiN| tathApi, isa grantha ke bhaugolika evaM aitihAsika vivaraNa zodhakoM ko anusaMdhAna kI nayI dizAyeM de sakate haiN| isa purANa meM 66 sarga haiM jinameM mukhya kathA ke atirikta aneka upakathAyeM samAhita haiN| yadi sarga aura pratisarga kA artha sRSTi racanA aura vikAsa-vinAza bhI liyA jAya, to vaha bhI isa grantha meM hai| isameM aneka vaMzoM kA vivaraNa aura kucha ke pramukha vyaktiyoM kA carita hai| isameM aneka kAlakhaMDa bhI samAhita huye haiM jinameM bha. RSabhadeva se lekara bha.neminAtha aura bha.mahAvIra kA yuga bhI AyA hai| phira bhI, isameM harivaMza kI eka zAkhA yAdava kula ke bha.neminAtha aura nArAyaNa kAla kA pramukha varNana hai| ataH yaha grantha purANa kI paMcalakSaNI paribhASA ko sArthaka karatA hai| tathApi, yaha dhyAna meM rakhanA cAhiye ki isa grantha ke varNana jaina paramparAnusAra hI haiM jo tattat sambandha meM anya paramparAoM se tulanIya haiN| bhaktivAda kA preraka to yaha grantha hai hii| isa grantha meM kathopakathanoM ke antargata aneka viSayoM kA varNana kiyA gayA hai| inameM aneka varNana paramparAgata haiN| triloka aura AgamoM kA vivaraNa

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harivaMzapurANa meM vidyAoM ke vividha rUpa : (525) isI koTi meM AtA hai, jabaki AThavIM sadI meM Agama lupta (?) yA pariSkRta ho cuke the aura loka kI sthiti bhI paryApta parivartI thii| isameM aneka prAcIna sAmAjika paramparAyeM bhI varNita haiM jinameM bahu-vivAha prathA, vijAtIya-vivAha, pitA-putrI (rakSA-manoharI, 17vAM sarga) tathA vezyA-putrI vivAha (cArU-caMdra-kAmapatA kA sarga 19) Adi samAhita haiN| ye sabhI rAjavaMzoM kI paramparAyeM haiN| sAmAnyajana inase aprabhAvita hI rahate hoNge| aneka dhArmika paramparAoM meM paMcAmRta abhiSeka aura mahilAoM dvArA abhiSeka kI sUcanA hai| isake atirikta, tattvavidyA yathAsthita hai, para veda ArSa aura anArSa ke rUpa meM varNita haiN| yuddhakalA ke vividha rUpa bhI nidarzita haiN| inase tatkAlIna vibhinna paramparAoM ke astitva kA bhAna hotA hai| isake aneka vivaraNa prAcIna mAnyatAoM se kiMcit bhinna bhI pratIta hote haiN| udAharaNArthabhagavAna ke kevala jJAna prApti ke bAda vihAra karate samaya unake caraNoM ke Age-pIche aura nIce 15 kamaloM kI zreNiyAM (225 kamala) rahatI thiiN| aisA pratIta hotA hai ki usa samaya taka jainoM meM bIsapaMthI paramparA tathA gujarAta meM hinduoM kI mAnyatAoM kA prabhAva par3a cukA hogaa| isI prakAra, 56veM sarga meM dhyAna ke bheda-prabhedoM kA vivaraNa tattvArthasUtra kI TIkAoM se adhika vikasita hai| samavasaraNa ke tIsare koThe meM AryA : evaM AryikA kA sthAna batAyA hai, zrAvikAoM ko chor3a diyA jo trilokaprajJapti ke 4.858 ke 'ajjiyAoM - sAvaiyAoM se mela nahIM khaataa| isameM sapta vyasanoM kA prAthamika niyamoM ke rUpa meM ullekha haiM, para ATha mUlaguNoM kA nahIM dikhtaa| isase patA calatA hai ki zrAvakoM ke ATha mUlaguNoM kI dhAraNA AThavIM sadI se uttaravartI hai| isI prakAra, uparokta dhArmika paramparAyeM bhI prAcIna vicAradhArA se mela nahIM khaatiiN| tIrthakaroM ke vivaraNa meM janmotsava ke bAda sIdhe vivAha yA dIkSA kA varNana hai, unake bahuvidha vidyAoM ke zikSaNa kA kahIM vivaraNa nahIM hai (dUsarA sarga aadi)| pratyeka tIrthakara aneka kalAoM aura vidyAoM meM pAraMgata hotA hai| isake viparyAsa meM, aneka anya vyaktiyoM ke carita varNana meM aneka prakAra kI vidyAoM kA ullekha hai| isa lekha meM hama isa graMtha meM varNita vidyAoM ke viSaya meM carcA kreNge| 'vidyA' zabda kA artha __AcArya mahAprajJa' ne 'vidyA' kI paribhASA karate huye batAyA hai ki "sA vidyA yA vimuktye|' yahAM vimukti kA artha ajJAna, saMvega aura saMvedana ke atireka, niSedhAtmaka pravRtti aura saMskAroM se mukti ke rUpa meM liyA jAtA hai| yaha Atmahita preraka AdhyAtmika paribhASA hai| isake viparyAsa meM,. nyAya-vinizcaya Adi granthoM meM 'vidyA' ko vastu ke yathArtha svarUpa ke jJAna ke rUpa meM batAyA gayA hai| yaha zAstropajIvana, AtmahitAhita jJAna evaM parAlabdhiyAM prApta karane ke rUpa meM bhI mAnI jAtI haiN| yaha saba 'vid jJAne'

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(526) : naMdanavana ke artha-vistAra haiN| 'vidyA' zabda kI yaha vyApaka laukika evaM lokottara paribhASA hai / isakI eka rUr3ha paribhASA bhI hai| aneka granthoM ke anusAra vidyA vaha haiM jo japa, tapa Adi anuSThAnoM se siddha hotI hai tathA jisakI eka adhiSThAtrI devI hotI hai| isa AdhAra para vidyA kA yaha artha parAlaukika rUpa letA hai| vidyAoM se sambandhita sarvAdhika prAcIna para aba anupalabdha (yA lupta ?) grantha 'vidyAnuvAda' pUrva hai| isameM 'vidyA' zabda kA upayoga 'sAdhanIya vidyAoM' ke rUpa meM liyA gayA hai| isameM 700 laghu - vidyAoM aura 500 mahAvidyAoM kA ullekha hai / inakA vivaraNa vartamAna meM aprApta hai| inakA ullekha isa purANa ke dasaveM sarga meM bhI kiyA gayA hai| para yaha 'vidyA' zabda kA sImita artha hai yA ise rUr3ha bhI mAnA jA sakatA hai| vastutaH vidyA kA artha adhika vyApaka hai| 'vidyA' zabda aneka zabdoM ke sAtha sambaddha rUpa meM pAyA jAtA hai : vidyAnuvAda (graMtha), vidyAsiddhi, vidyA-karma, vidyAvAna, vidyAbala, vidyA-astra, vidyAcAraNa, vidyAdhara, vidyAdhara jina aura zramaNa, vidyAdoSa Adi / ina sambaddha zabdoM ke kAraNa vidyA ke srotoM, prApti kI vidhiyoM, adhyayana, adhyApana, yajanAdi (upavAsa), sAdhanAdi aura upayogoM kA anumAna lagAyA jA sakatA hai| ina zabdoM ke AdhAra para hameM 'vidyA' ke tIna rUpoM kA bhAna hotA hai: 1. jIvana - nirvAhiNI vidyAyeM 2. camatkArI yA siddha vidyAyeM 3. AdhyAtmika vidyAyeM dhavalA ne inheM anya rUpa se trividha batAyA hai : 1. jAtividyA 2. kulavidyA 3. tapavidyA : mAtRpakSa se prApta huI vidyAyeM : pitRpakSa se prApta vidyAyeM : upavAsa, sAdhanA Adi se siddha vidyAyeM isake anusAra jAti aura kula vidyAyeM to jIvana nirvAhaNI vidyAyeM haiM aura uparokta anya do koTiyAM tapavidyA ke antargata AtI haiN| ye tInoM hI vidyAyeM pAralaukika bhI hotI haiM / dhavalA ke anusAra ye vidyAdhara koTi ke manuSyoM meM hotI haiN| isakI adhiSThAtrI deviyAM bhI hotI haiM / jIvana - nirvAhaNI vidyAyeM bhogabhUmi - yuga ke samApta hote samaya bhagavAn RSabhadeva ne kRta-yuga meM janatA kI AjIvikA nirvAha ke liye nimna SaTkarmoM kA upadeza diyA thA jinakI paribhASA rAjavArtika 3.36 ke anusAra yahAM dI jA rahI hai :

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harivaMzapurANa meM vidyAoM ke vividha rUpa : (527) 1. asi karma : astra, zastra, dhanuSa Adi vidyA aura isakA upayoga 2. masi karma : aay-vyy-vivrnn| lekhA-vidyA, 3. kRSi karma : kRSi upakaraNoM kA nirmANa evaM kRSi karma 4. vidyA karma : 72 puruSa-kalAoM evaM 64 strI-kalAoM kA parijJAna, upayoga (inameM adhyayana-adhyApana, yajana-pUjana Adi bhI samAhita haiM) 5. zilpa karma : iMjIniyarI, hastazilpa, kSaurakarma, vastrakarma, dhAtukarma, kuMbhakarma, prakSAlana, karma, nagara-nirmANa Adi kA jJAna aura prayoga (isameM 15 khara karma sammilita nahIM haiM) 6.vANijya karma : ghRta, rasa, dhAnya, vastra, motI Adi kA vyApAra isake sAtha hI, bhagavAna ne apanI putriyoM ko aMkalipi, akSaralipi tathA saMgIta Adi bhI sikhAyI thii| yadyapi zAstroM meM inheM karma kahA jAtA hai, para vastutaH ye vidyAyeM hI haiM jinake jJAna aura prayoga se vyakti apanA jIvana nirvAha karate haiN| isa purANa meM ina vidyAoM aura kalAoM kA vivaraNa to nahIM hai, para anya zAstroM meM inakA vivaraNa hai| samavAo grantha ke TippaNa meM jambUdIpaprajJapti sahita pAMca grathoM meM varNita puruSoM kI 72 kalAoM kI tulanAtmaka sAraNI dI gaI hai jisameM uparokta sabhI SaTkarma sUkSma yA sthUla rUpa meM samAhita ho jAte haiN| yahI nahIM, inameM nimitta zAstra, nirjIva sajIvana tathA aneka siddha-vidhAyeM bhI samAhita hotI haiN| 'sAiMTiphika kaMTeMTsa ina prAkRta kenansa' (pArzvanAtha vidyApITha, vArANasI 1996, pR. 75 -120) nAmaka eka sadyaH prakAzita pustaka meM dasa grathoM ke AdhAra para kalAoM kI tulanAtmaka sUcI dI gaI hai| isase yaha patA calatA hai ki samaya-samaya para aneka kalAyeM lupta huI haiM aura nayI kalAyeM saMyojita huI haiN| isase kalAoM kI saMkhyA lagabhaga dugunI ho gaI hai| aneka uttaravartI graMthoM meM striyoM kI 64 kalAoM kI sAraNI bhI dI gaI hai| inameM striyocita guNoM kA vizeSa mahattva hai| ye bhI samaya-samaya para lupta aura saMyojita hotI rahI haiM aura isakI saMkhyA bhI lagabhaga dugunI ho gaI hai| rAjavArtika 3.36 meM yaha bhI batAyA gayA hai ki sabhI SaTkarma avirati, virati aura saMyama kI dRSTi se sAvadya (hiMsAmaya), alpasAvadya (alpa hiMsAmaya) aura asAvadya (ahiMsAmaya) hote haiN| tattvArthabhASya 3.17 meM yaha bhI kahA gayA hai ki zilpa-karma tulanAtmakataH alpasAvadha hote haiM aura inheM garhita nahIM mAnanA caahiye| isake sAtha hI, kaSAyapAhur3a meM to yaha bhI batAyA gayA hai ki dAna, pUjA, zIla, upavAsa Adi kA zrAvakadharma bhI sAvadha (hiMsAmaya) hotA hai kyoMki isake sabhI rUpoM meM SaTkAya ke jIvoM kI

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(528) : naMdanavana virAdhanA hotI hai| isakA sodAharaNa vivaraNa bhI diyA gayA hai| tathApi, anya granthoM meM yaha batAyA gayA hai ki sAvadha karma dharmaruci, lobha-tyAga evaM bhakti ke mAdhyama haiM, isIliye inameM puNyabhAva bhI paryApta hai| sAvadhatA kI adhikatA ke kAraNa hI zrAvakoM ke liye purAne samaya meM pracalita 15 vyavasAya (khara kama) akaraNIya batAye gaye haiN| sAmAnya zrAvakoM ko ye vidyAyeM sIkhanI paDatI haiM, para cakravartiyoM ko ye mahAkAla Adi navavidhiyoM se prApta hotI haiN| rAjavaMzIya vidyAyeM ___harivaMza purANa rAjavaMzoM se sambandhita mahApuruSoM kA carita prastuta karatA hai| inheM jIvikA-sambandhI masi, zilpa yA vANijya karma kI koI AvazyakatA hI nahIM hotii| phalataH isameM ina vidyAoM kA varNana nAmamAtreNa hI hai, lekina rAja-vaMzocita lagabhaga solaha vidyA-karmoM kA saMkSipta vivaraNa hai| udAharaNArtha, inameM yuddha vidyA se sambandhita sAta (dhanurvidyA, zastravidyA, astravidyA, yuddhavidyA, sainyavyUha-vidyA, raNavidyA, gadAvidyA), svapna zAstra, sAmudrika zAstra tathA manovinoda ke liye gaMdharva vidyA (saMgIta, vAdya evaM nATya) se sambandhita tIna tathA yajJa, veda, nIti tathA mAlA-guMthana Adi vidyAoM kA aneka prakaraNoM meM vivaraNa hai| yadyapi tIrthaMkaroM ke caritra-varNana meM inakA ullekha nahIM hai, para neminAtha ke yuddha-kauzala kI carcA hai| ina vidyAoM kA varNana vasudeva, pradyumna, kRSNa tathA anya caritroM ke antargata diyA gayA hai| svapna zAstra evaM sAmudrika zAstra ke viSaya meM rohiNI, devakI evaM tIrthakara mAtA ke svapnaphala batAye gaye haiN| aneka mahApuruSoM ke zarIragata lakSaNoM evaM vyaMjanoM ke AdhAra para unakA bhaviSya batAyA gayA hai| yajJa vidyA, veda vidyA kA abhyAsa puruSa aura mahilAyeM (somazrI, sulasA nandA) - donoM karate the| subhauma evaM hiraNya ko zAstra-zastra vidyA kA sAgara hI batAyA gayA hai (25vAM srg)| vasudeva, gaMdharvasenA, vijayasenA va basantasenA ke prakaraNa meM gadharva vidyA yA saMgIta vidyA kI lokapriyatA batAI gaI hai| saMgIta vidyA ke atvArya ko gaMdharvAcArya kahate the| vasudeva ko isa vidyA kA paNDita batAyA gayA hai| isa vidyA ke antargata geya evaM vAdya-donoM rUpa Ate haiN| geya ke antargata mAlAkAra, nApita, gopAla rAgoM kA ullekha hai jabaki vAdya ke antargata tat koTi meM satraha tAroM vAlI vINA, ghoSA, sughoSA aura mahAghoSA koTi kI vINAoM (pe. 302) tathA praNava vAdya kA ullekha hai| nRtya vidyA bhI eka lokapriya kalA hai| isake antargata sUcI nRtya evaM aMguSTha nRtya kA varNana hai| striyoM ke liye mAlA-gunthana-vidyA kA bhI ullekha hai jisameM vasudeva ne bhI mahAratha prApta kara sundarI rAjakanyA ko / parAjita kiyA hai|

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yuddha vidyAyeM isa purANa meM sarvAdhika vivaraNa yuddha se sambandhita vidyAoM kA pAyA jAtA hai| sAmAnya yuddhoM meM dRSTi-yuddha, malla - yuddha evaM jala-yuddha (bharata - bAhubali ) kA varNana hai| isake atirikta, gadA yuddha, dhanurvidyA ( vividha prakAra ke bANa), sainya vyUha ke antargata cakra aura garur3a vyUha kI racanA tathA vibhinna parAlaukika vidyA se prApta astroM kA vivaraNa bhI hai jo eka-dUsare ke kATa karate haiN| inameM nimna pramukha haiM : mAraka astra Agneya astra mohana (mUrcchA) astra harivaMzapurANa meM vidyAoM ke vividha rUpa : (529) vAyavyAstra vairocana astra raudrAstra / azvajIva astra rAkSasa astra vAraka astra varuNAstra citta- prasAdana astra aMtarikSa astra mAhendra astra brahmazira astra nArAyaNa astra tAmasAstra bhAskara astra nAgAstra garur3a astra saMvartaka astra mahAzvasana astra cakra ratna mahA astra ye vivaraNa vasudeva- jarAsaMdha tathA jarAsaMdha - kRSNa yuddha ke antargata Aye haiM / camatkArI yA siddha vidyAyeM prAcIna jaina zAstroM meM, isa koTi kI 16 vidyAoM ke nAma Ate haiN| isake viparyAsa meM, isa purANa meM ina vidyAoM ke viSaya meM agaNita saMkhyA meM ullekha Aye haiN| yaha batAyA jA cukA hai ki vidyAnuvAda meM 700 laghu aura 500 mahAvidyAoM ke sAtha 8 mahAnimitta vidyAoM kA bhI ullekha hai / ye sabhI vidyAyeM vibhinna prakAra kI sAdhanAoM meM siddha kI jAtI haiM aura inakI adhiSThAtrI deviyAM AvazyakatAnusAra inako prakaTa karatI haiN| yadyapi ina vidyAoM kA pUrNa vivaraNa upalabdha nahIM hotA, para inameM aneka pramukha vidyAoM ke sadupayoga-durupayoga harivaMzapurANa meM pAye jAte haiN| ina vidyAoM ko dhAraNa karane vAle manuSya sAmAnyataH vidyAdhara kahe jAte haiN| ye vijayArdha evaM vaitADhya parvata para nivAsa karate haiM, saMyamI hote haiM aura vidyAnuvAda ke adhyetA hote haiN| ve vidyA vijJAna meM pAraMgata hote haiN| ye kula, jAti tathA tapa-vidyAdhArI hote haiM aura trilokasAra 709 ke anusAra ijyA, vArtA, datti, svAdhyAya, saMyama evaM tapa nAmaka SaT karmoM meM sadaiva pravRtta rahate

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(530) : naMdanavana haiN| ina vidyAdhara jAti ke manuSyoM ke atirikta, sAmAnya manuSya bhI ina vidyAoM ko japa, tApa homAdi ke dvArA giritaTa, nadI-jala, vRkSa-koTara, zmazAna Adi meM sAdhanA, saMjayaMta svAmI kI bhakti, devArAdhanA tathA viziSTa kAraNoM se bandhana-mukti (kaMdhe para girane, pe.349, nAgapAza-mukti, pe.360) Adi se siddha kara sakate haiN| isa purANa meM aneka aise vidyA sAdhakoM ke prakaraNa haiN| ina vidyAoM ke siddha hone para inake aneka prakAra ke prabhAva dekhe jAte haiN| udAharaNArtha, parNalaghvI vidyA se vyakti patroM ke samAna laghu-zarIrI ho jAtA hai| ye AkAzagamana kSamatA pradAna karatI haiM, aneka rUpadhAriNI vizeSa kriyAoM meM sahAyaka hotI haiN| inase pizAca-nigraha hotA hai / inase senA mUrchita kI jA sakatI hai, inase senA banAI jA sakatI hai| isase siMha, zAvaka Adi ke rUpa bhI dhAraNa kiye jA sakate haiN| isase pradyumna apanI TAMga bhI aisI majabUta kara sakatA hai ki use na koI uThA sake, na tor3a ske| inakI sahAyatA se pati-patniyoM yA anya kisI ko bhI haraNa kara yatheccha sthAna le jAyA jA sakatA hai| ina vidyAoM se vidyAstra prApta kiye jA sakate haiN| caMDavega ne (sarga 25) vAsudeva ko aneka divya vidyAyeM pradAna kiye jAne evaM unake calAne aura saMkocana kI vidhi btaaii| inameM se 19 kA nAmollekha peja 355 para nimna rUpa meM haiM : 1. brahmazira, 2. lokotsAdana, 3. Agneya, 4. vAruNa, 5. mAhendra, 6. vaiSNava, 7. yamadaMDa, 8. aizAna, 9. staMbhana, 10. mohana (mUrchana), 11. vAyavya, 12. zrRMbhaNa, 13. bandhana, 14. mokSaNa, 15. vizalyakaraNa, 16. vraNarohaNa, 17. sarvAstrachAdana, 18. chedana, 19. hrnn| ina astroM meM kucha auSadhIya bhI haiM jo yuddhajanya zArIrika vyAdhiyoM ko dUra karane meM kAma Ate haiN| ina astroM ke nAma se unake kAryoM kA anumAna ho jAtA hai| inameM se hI aneka astra vAsudeva evaM kRSNa ne aura unake pratidvaMdiyoM ne aneka yuddhoM meM prayoga meM liye the| isa kAraNa unheM yuddhAstra bhI kahA jAtA hai| divya dhanuSa, divya bANa, divya vimAna Adi bhI isI koTi meM samAhita ho jAte haiN| ye vidyA-prabhAva vidyA-bala bhI kahalAte haiM kyoMki vidyAoM ke kAraNa hI ye prabhAva prabhAvI rUpa meM prakaTa hote haiN| ina vidyAoM ko vidyAvAna loga dUsaroM ko de bhI sakate haiM (jaise kanakamAlA ne pradyumna ko dUdha ke sAtha gaurI aura prajJapti nAmaka vidyAyeM pradAna kI thI, pe.563)| ina vidyAoM kA akhaNDa mAyA se haraNa bhI kiyA jA sakatA hai (pe.235, 371) isa purANa meM ina prabhAvoM kA sthAna-sthAna para varNana hai| isase paurANika AkhyAnoM kI parAlaukikatA aura rocakatA kA AbhAsa hotA hai|

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harivaMzapurANa meM vidyAoM ke vividha rUpa (531) sAdhita vidyAyeM jaba sAdhu-caryA se bhraSTa nami aura vinami bhagavAn RSabhadeva se rAjya yAcanA ke liye baiTha gaye, taba unakA sevaka dharaNendra apanI diti aura aditi deviyoM ke sAtha aayaa| ina deviyoM ne donoM rAjAoM ko vidyA-koza ( aneka siddha vidyAyeM ) diyA aura dharaNendra ne unheM vijayArdha ke dakSiNa aura uttara zreNI ke 110 nagaroM vAle rAjya diye| ina vidyAoM ke dhAraka ATha-ATha vargoM vAle do nikAya haiM / inake nAma inhIM vidyAoM ke AdhAra para rakhe gye| inake apane vizeSa rUpa aura veza bhI hote haiN| inameM nimna koTi kI 49 vidyAyeM pAI jAtI haiM / 1. sAmAnya rAja-vidyAyeM 2. zakti aura auSadha vidyAyeM 3. mantra pariSkRta vidyAyeM 25 13 11 a. sAmAnya rAjavidyAyeM : 25 : inameM prajJapti (gupta bAta jAnanA, kahanA), rohiNI, aMgAriNI, mahAgaurI, gaurI, sarvavidyA- prakarSiNI, mahAzvetA, mayUrI, hArI, nirvajJa-zAdvalA, tiraskAriNI, chAyA saMkramiNI, kUSmAMDa - guNamAtA, sarvavidyA- virAjitA, AryA kuSmAMDadevI, acyutA, AryavatI, gAndhArI, nirvRti, daMDAdhyakSagaNa, daMDabhUtasahasraka, bhadrakAlI, mahAkAlI, kAlI evaM kAlamukhI samAhita haiM / ba. zakti aura auSadha vidyAyeM : 13 : inameM ekaparvA, dviparvA, triparvA, dazaparvA, zataparvA, sahasraparvA, lakSaparvA, utpAtinI, tripAtinI, dhAriNI, anta- vicAraNI, jalagati evaM agnigati samAhita haiM / ye auSadha vidyAyeM haiM / sa. mantra-pariSkRta vidyAyeM : 11 : inameM sarvArthasiddhA, siddhArthA, jayantI, maMgalA, jayA, prahAra - saMkramiNI, azayyArAdhinI, vizalyakAriNI, vraNasaMrohaNI, savarNa - kAriNI aura mRta saMjIvanI vidyAyeM samAhita haiN| ina vidyAoM ke viSaya meM yaha avazya batAyA gayA hai ki prajJapti, rohiNI evaM gaurI vidyAyeM striyoM ko hI siddha hotI haiN| hAM, ve kisI ko inakA dAna kara sakatI haiN| ina vidyAoM ke atirikta aneka divya auSadha vidyAyeM aura auSadhiyAM bhI harivaMzapurANa meM vividha vidyAoM ke rUpa meM vizeSataH ullikhita haiN| udAharaNArtha, auSadha vidyAoM meM tIna divya auSadhiyoM-cAlana, utkIlana evaM unmUla- vraNaroha kA upayoga vRkSa para TaMge vidyAdhara ke liye kiyA gayA hai (peja 305 ) / mantra - 1 - vidyA jIvanadAna detI hai| isake sAtha hI mAtaMga vidyA, garur3a vidyA, siMha vidyA, botala vidyA aura zAbarI vidyA Adi kA aneka sthAnoM para ullekha hai / pradyumna ne nAgaguhA meM praveza kara adhiSThAtA deva se nAgazayyA, Asana, vINA, bhavana-nirmANa aura aisI hI aneka vidyAoM kA khajAnA prApta kiyA (peja 559 ) / usane vidyAmaya hAthI bhI prApta kiyaa| isI

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(532) : naMdanavana prakAra, mAyA-yuddha aura gati yuddha kA ullekha bhI hai| isa prakAra, isa purANa meM lagabhaga 64 sAdhita vidyAoM ke ullekha haiN| ye vidyAdharoM evaM viziSTa logoM meM pAI jAtI haiM aura asAdhAraNa evaM parAlaukika prabhAva utpanna karatI haiN| AdhyAtmika vidyaayeN| pratyeka purANa kA mukhya uddezya kathopakathana ke mAdhyama se saMsAra kI vicitra gati batAte huye saMsArI jIvoM ko AdhyAtmika pragati kI ora mor3anA evaM pravartana karAnA hai| pUrvokta vidyAyeM saMsAra kI gati ko citrita karatI haiN| isake viparyAsa meM, AdhyAtmika vidyAyeM AdhyAtmika evaM sthAyI sukha prApti kI dizA kA avabodha evaM preraNA detI haiN| ye vidyAyeM laukika jIvana nahIM, lokottara jIvana pradAna karatI haiN| ataH inheM vidyAoM kI koTi meM nahIM ginA jaataa| inakI apanI alaga hI koTi hai| ___ adhyAtma vidyAoM ke antargata zrAvaka vidyA evaM sAdhu-vidyA ke rUpa meM do vidyAyeM hotI haiN| inheM samagrataH dharma-vidyA bhI kahA jA sakatA hai jisake jJAna aura AcaraNa se janma, jarA, mRtyu, roga, zoka Adi ke duHkha naSTa ho jAte haiM aura abhyudaya prApta hotA hai| zrAvakavidyA ke antargata pAMca aNuvrata, tIna guNavrata aura cAra zikSAvrata kA jJAna aura anupAlana samAhita haiN| sAtha hI, sapta vyasanoM kA tyAga isa AcAra kA prAthamika niyama hai jisakA jJAna aura pAlana anivArya hai| sAdhu-vidyA ke antargata pAMca samiti, tIna gupti evaM pAMca mahAvratoM ke teraha-cAritrI rUpa kA prArambhika jJAna aura abhyAsa apekSita hai| isa vidyA ke AcaraNa ke antargata daza dharma, bAraha anuprekSA (bArambAra cintana), bAIsa (bhautika evaM mAnasika) parISahoM para vijaya, pAMca prakAra kA sAmAyikAdi cAritra aura bAraha prakAra kA tapa-kula milAkara 69 prakAra kI prakriyAoM kA jJAna aura abhyAsa samAhita hai| isa vidyA ke agrima uttaravartI caraNa meM dhyAna-vidyA kA atyanta mahattva hai| sAdhu supratiSTha ke prakaraNa meM viziSTa tapa aura upavAsoM meM 36 prakAra aura unake abhyAsa kI vidhiyAM batAI haiM (adhyAya 24) / isI prakAra, 56veM adhyAya meM dhyAna, paMca-vidha AcAra evaM tapa ke vibhinna rUpoM kA vivaraNa diyA hai| yaha sAdhu-vidyA hI jIvana ko paramasukhamaya banAne kA upAya hai| sAdhu-vidyA ke viSaya meM yaha batAyA gayA hai ki sAdhu ko apanI vidyA ke pradarzana yA pradAna ke AzvAsana se AhAra prApta nahIM karanA caahiye| yaha vidyApiMDa yA vidyAdoSa kahalAtA hai| sAdhuoM ko to vidyAdhara zramaNa yA vidyAdhara jina bananA cAhiye jisase ve vidyA prabhAvoM ke na to vazIbhUta hoM aura na hI unakA prabhAva pradarzita karane kI icchA kreN|

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harivaMzapurANa meM vidyAoM ke vividha rUpa : (533) sandarbha AcArya, jinasena; harivaMza purANa, bhAratIya jJAnapITha dillI, 2000. 2. AcArya, mahAprajJa; paM. jamolA zAntI sAdhuvAda graMtha, rIvA, 1989 peja 2-3. 3. varNI, jinendra; jainendra siddhAMta koSa-3, bhAratIya jJAnapITha, dillI, 1993 peja 544. 4. bhaTTa akalaMka; rAjavArtika-1, bhAratIya jJAnapITha, kAzI, 1953, peja-200. 5. svAmI sudharmA; samavAo, jaina vizvabhAratI, lADanU, 1984, peja 251. 6. jaina, ena.ela.; sAiMTiphika kaMTeTsa ina prAkRta kainansa, pArzvanAtha vidyApITha, vArANasI, 1996 peja 75-120. 7. AcArya, umAsvAti, sabhASya tattvArtha sUtra, ema.Ara. jauharI, baMbaI, 1932, peja-177. 8. varNI, jinendra, jainendra siddhAnta koSa-4, bhAratIya jJAnapITha, dillI, 1988, peja-422.

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adhyAya - 22 bambaI aura landana (bhArata aura briTena ke darpaNa) videza prasthAna karane se pahale hamane kucha dina pUrva hI landana se lauTe huye DaoNkTara sajjana se pUchA, "landana ke viSaya meM kucha jAnakArI va nirdeza diijiye|" unhoMne zarAba ke naze meM cUra bharI-sI sthiti meM kahA, "bambaI gaye ho ? basa, bambaI jaisA hai|" bahutere anubhavI logoM se prAyaH isI prakAra ke uttara milate haiM jinase becArA anajAna Azvasta hone ke badale, yahI soca kara raha jAtA hai ki svayaM anubhava hI aisI jijJAsAoM kA sarvazreSTha uttara hai| saca pUchiye, to bambaI aura landana janasamudAya aura yAtAyAta sAdhanoM kI saralatA meM zAyada eka ho, para anya sabhI mAmaloM meM bhinna hai| udAharaNArtha- landana ke vikToriyA para utarate hI Apako apane ajanabI aura akelepana aura videzI hone kA turanta anubhava hone lagatA hai| jahAM bambaI ke gehuMye raMgapradhAna janasamudAya meM Apa apane ko svayameva vilIna pA lete haiM, landana ke gauravarNa-pradhAna samudAya meM Apa kI pahalI upasthiti "saMgrahAlaya ke namUne" jaisI hotI hai, jaba bahuta sI AMkheM ApakI ora ghUratI huyI dikhatI haiN| para hAM, landana ke 'vikToriyA para vaha janasamudAya bhI kahAM jo bambaI ke vikToriyA para dikhatA hai| bambaI meM hama 80-90 pratizata vyaktiyoM se apanI bhASA meM saralatA pUrvaka jAnakArI prApta kara sakate haiM, navAgaMtuka ko yahAM haptoM ajIba-sA lagatA hai| yaha sahI hai ki uttara dene vAle sajjana apanI mAtRbhASA ke vyAvahArika prayoga ko saMbhAlakara pradarzita karane kA prayatna karate haiM, para prArambhika dinoM meM bhASA kI ajIbatA bhI bambaI aura landana ko bhinna karatI hai| zAyada, AMgla bhAratIyoM ke liye aisI ajIbatA na pratIta hotI ho| para jaba hama kucha dinoM bAda lakhanaU se Aye huye rela vibhAga ke prazikSArthiyoM se mile, to hameM lagA ki unheM bhI aisI parezAnI ho cukI hai| vikToriyA se nikalate hI landana meM eka ora bAjAra zurU ho jAtA hai, jahAM kI dukAneM bambaI kI dukAnoM se apane AkAra-prakAra aura sAja-sajjA meM bhinna hotI The responsibility of the facts, figures and expression given in the article lies with the author. - Editor

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bambaI aura landana : (535) haiN| prAyaH sabhI vastuoM para Upara mUlya-paTa lagA rahatA hai| isaliye dukAnakAra ko grAhakoM ke sAtha vastuoM ke mUlya ke sambandha meM mAthApaccI karane kI jarUrata nahIM pdd'tii| bhArata meM bhI isa mUlya-paTa kI paramparA kA punaruddhAra honA cAhiye, aisA prAyaH svadeziyoM va videziyoM kA, jinheM videza kA anubhava hai, mata bana jAtA hai| hAM, landana kI cAya-cInI, binA dUdha kI hI adhikatara hotI hai, jabaki bambaI kI cAya isase ulaTI hai| ____ bhArata meM hama landana kI tahajIbI bhASA ke AdI nahIM hote| 'eksakyUja mI' kahakara prazna pUchanA aura uttara ke bAda 'baiMka yU' kI bAta jAnate to jarUra haiM, para prayoga nahIM krte| phalataH logoM se prazna pUchane para prAyaH apanI aziSTatA kA pradarzana ho hI jAtA hai aura hama uttara dene vAle kI ghUratI nigAhoM ke zikAra bana jAte haiN| jaise ve kaha rahI hoM - ujaDDa kahIM kaa|| landana Ate hI kucha hI dinoM meM vahAM kI Rtu kI vicitratA kA anubhava hue binA nahI rahatA / kabhI-kabhI to hameM himapAta, jalavRSTi aura cilakatI haI sUrya-razmiyoM kA eka sAtha anubhava hone lagatA hai aura tIna RtuoM kA vaha ekI bhavana bambaI vAloM ko zAyada hI aba taka nasIba huA ho| yaha sahI hai ki bambaI ke nAgarika audyogIkaraNa ke kAraNa utpanna 'kuhare' se bharI jalavAyu kA kabhI anubhava kara lete ho| Rtu kI carcA eka mahattvapUrNa viSaya hai| hara vyakti yaha prazna karatA hai - Apako yahAM kI Rtu kaisI lagatI hai?" kyA uttara diyA jaay| prAyaH yaha uttara to praznakartA hI de dete haiM-hame yahAM kI Rtu svayaM pasanda nahIM hai| upha. kitanI viSama aura bhayaMkara ! saca pUchiye, varSa ke ve gine cune dina jinameM nirabhra AkAza yA sUrya kiraNoM kI lAlimA ke darzana hote hoM, yahAM ke logoM ke jIvana ke sabase Anandamaya dina hote haiM aura taba unase Rtu sauMdarya ke ina aitihAsika dinoM kA sadiyoM kA lekhA jokhA suna lIjiye / hAM, eka bAta prAyaH aura pAI jAtI hai ki vahAM bhI Rtu-vidyA-vizAradoM kI Rtu sambandhI bhaviSyavANI kI vizvasanIyatA baDI hI vivAdAspada hai| kuzala, kSema aura paricaya kA tarIkA bhI yahAM ajIba hI hai| bambaI meM "kahiye, Apa kaise ho|" isake uttara meM samucita sUcanAyeM mila jAtI haiN| para landana meM isa prakAra ke prazna kA uttara ThIka vahI prazna hai| arthAt Apa eka dUsare ke kuzala-kSema se aparicita hI rahate haiN| hAM, milate samaya kI muskurAhaTa bharI bAtoM kA carcAoM se aura kucha anumAna lagA ho, to bAta alaga hai| bhArata meM kuzala-kSema jaisI bAta abhinnatA kI dyotaka hai| yahAM yaha mAtra ziSTAcAra hai| paricaya bhI bar3e manoraMjaka DhaMga se hotA hai| udAharaNArtha yadi 2-4 aMtarrASTrIya vyakti kisI Ayojana meM kahate dikhate haiM- o, hama Apa logoM ke nAma to yAda nahIM rakha skte| hAM apane nAma

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(536) : naMdanavana batAne para hameM dhanyavAda avazya mila jaayegaa| nAmamAtra ke zravaNa kI paramparA grAma saMskRti pradhAna bhArata ke liye to aTapaTI hI hai| yahAM paricaya nAma ke atirikta dhAma, vyavasAya, parivAra Adi kI jAnakArI bhI sammilita mAnI jAtI hai| para ye bAteM yahAM vibhinna praznoM ke uttara meM milatI haiN| sAdhAraNataH isa taraha ke prazna bhI bar3e sAhasikatA ke sAtha kiye jAte haiM, unake uttara na milane kA khatarA bhI nihita rahatA hai| hAM, bambaI jaise zahara landana se eka bAta meM avazya hor3a lete dikha rahe haiMvaha hai caay-paan| cAya-pAna kI vividhatAyeM nirantara baDhatI jA rahI haiM aura himazItala cAya se lekara atyuSNa cAya ke, vibhinna tarala peyoM kA Ananda le sakate haiN| briTena cAya pradhAna deza hai| isa mAmale vaha kAphIpAyI anya yoropIya dezoM se bhinna hai| cAya yahAM kA rASTrIya peya hai jaise kokAkolA amerikA meM hai| sAmAnyataH sUryodaya se pahale se lekara zayana kakSa meM jAne taka koI ATha-nau bAra to cAyapAna paramparAgata bana hI gayA hai| isake atirikta, saMgIta samAja aura samAyojanoM ke kAraNa yaha saMkhyA agaNita rUpa se bar3ha sakatI hai| bhArata meM bhI cAya kA yahI rUpa dhIre-dhIre panapatA jA rahA hai| svAgata aura ziSTAcAra kA to yaha abhinna aMga bana hI gayA hai| cAya pAna uSNa peya ke rUpa meM hI liyA jAtA hai| para cAya ke atirikta eka anya peya bhI landana meM itanA pracalita hai, jisake pracalana kI bambaI ke loga abhI kalpanA nahI kara skte| yaha peya hai - zarAba ke vibhinna ruup| Apa briTena meM kahIM bhI cale jAiye, lagabhaga eka caurAhe se dUsare caurAhe ke bIca kaI 'ina' aura 'bAra mileNge| itane Apako kisI anya deza meM zAyada hI mileM aura pIne vAle bhI bar3e bahAdura hote haiN| ghaMToM vahAM baiThate haiM aura peya va saMgIta kA Ananda lete haiN| zukra kI zAma se lekara zani kI rAta taka saptAhAnta meM bahuta jagaha 'ina' aura 'bAra' khule rahate haiN| ina sthAnoM kI raMgareliyAM dekhate hI banatI haiN| inakA carama rUpa dekhakara taba bahuta hI manoraMjana hotA hai, jaba banda karane ke samaya rAta meM pulisa kI sahAyatA lenI par3atI hai| saca pUchiye to, bambaI ke sAmAnya bhAratIyoM kA jIvana dhArmika dRSTi se yuga-yugAntaravyApI jIvana hai aura usake anurUpa hI usake kriyA-kalApa hote haiM para landana meM adhikAMza vyaktiyoM kA jIvana sAptAhika hI hotA hai| pAMca-sAr3he pAMca dina kAma aura Der3ha-do dina DaTakara aaraam| na vahAM agale saptAha kI cintA hai aura na hI pichale kA koI bhUta hI vahAM car3hA rahatA hai| jIvana ke isa dRSTikoNa kI vibhinnatA landana aura bambaI ko bilakula hI virodhI dizA meM par3ane vAle samudra ke do kinAroM ke samAna banA detI hai| landana aura bambaI kI ye bhedaka rekhAyeM to hara vyakti ko kucha hI samaya meM spaSTa ho jAtI haiM aura use ukta DAkTara sajjana kI bhrAnta dhAraNA para tarasa Aye binA nahIM rhegaa| yadi hama thor3I sI bhItarI jhalaka lene kA

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bambaI aura landana : (537) prayatna kareM to ina donoM nagaroM kI vibhinnatA Azcaryajanaka rUpa meM sAmane AtI hai| hAM, taba yaha khyAla avazya AtA hai ki yaha kitanA acchA hotA ki dono nagara samAna hote ? bambaI meM paryaTakoM yA yAtriyoM ke liye bhAratIya yA yoropIya DhaMga ke hoTaloM ke atirikta dharmazAlAyeM paryApta mAtrA meM haiN| landana meM Apako dharmazAlA ke samakakSa koI cIja dakhane ko nahIM miltii| purAne jamAne kI cIjeM bhI Adhunika rUpa meM badala gaI haiM aura paryApta maMhagI par3ane lagI haiN| landana ke audyogika samAja meM zAyada pAramArthika saMsthAoM kA koI sthAna na bana sakA ho| navAgaMtuka bhAratIya ko dharmazAlA- jaisI saMsthAoM kA abhAva landana meM bahuta akharatA hai| yaha sahI hai ki manuSyoM ke liye isa taraha kI saMsthAyeM na hoM, para rugNa, vRddha, kutte, billI Adi ke liye dezavyApI saMsthAyeM haiM jahAM unakI ucita dekhabhAla kI jAtI hai| isI prakAra samAja hita ke liye kiye jAne vAle vibhinna alpa yA dIrghakAlIna yojanAbaddha kAryoM ke liye banI agaNita saMsthAoM kI sUcI 'TAimsa' samAcAra patra meM prakAzita vijJApanoM se banAI jA sakatI hai| isase yaha anumAna hotA hai ki dharmazAlA jaisI saMsthA ke bAvajUda bhI, hindustAna meM aisI anya saMsthAoM kI dezavyApI kamI hai| bambaI ke audyogika bhAratIya ke liye hoTala kA 15-20 rU. prati rAtri kA vyaya zAyada na bhI akhare, para sAmAnya bhAratIya ke liye bhAgya kI bAta hai / briTena meM pahuMce bhAratIyoM ne aba kaI pramukha sthAnoM para gurudvAroM kA prabandha kara liyA hai jahAM koI bhI navAgaMtuka yA yAtrI kucha dinoM ke liye niHzulka Thahara sakatA hai| yaha sahI hai yaha prabandha pratimAnita nahIM mAnA jA sakatA, phira bhI upekSaNIya bhI nahIM kahA jA sakatA hai| prAyaH pratyeka bhAratIya se yaha sunane ko milatA hai ki yUropa bahuta maMhagA hai| isase mana meM yahI dhAraNA hotI hai ki vahAM cIjoM ke bhAva teja haiMkhAsakara aisI cIjoM kA jinakA hama pratidina upayoga kara rahe haiN| hoTaloM ke kirAye se isa bAta kI thor3I bahuta puSTi hotI dikhatI hai| para jaba pahale hI dina Apa landana meM bAjAra jAyeM, to Apako mahaMgAI kA jo rUpa dekhane ko milatA hai, vaha utanA hI AzcaryakArI hai, jitanA ki hidustAna meM phailI bhrAmakatA ko dUra karane vAlA haiN| udAharaNArtha, dUdha aura cInI koI eka rUpaye kilo milatA hai| ghI to yahAM nahIM milatA, para makkhana 3,5-4,5 rU, zakkara paDegA, ATA 0.75 paise sera milegA sAga-sabjI khUba milatI hai aura bhAva khUba ghaTatA baDhatA rahatA hai| para AlU pyAja 25 aura 50 paise sera taka cale jAte haiN| phala to vahAM hindutAna se saste milate haiN| TamATara jaisI kucha cIjeM maMhagI bhI haiN| mAMsa, aMDe kAphI saste haiN| isase yaha spaSTa hai ki khAne-pIne kI cIjeM yahAM hindustAna se bahuta sastI hI par3eMgI aura yahAM Akara hama apane khAna-pAna kA stara, utanI hI kImata meM kucha acchA kara

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(538) : naMdanavana sakate haiM, kyoMki cIjeM paryApta mAtrA meM aura saralatA se milatI haiN| yahI nahIM, khAne-pIne kI vastuoM kI vividhatA bhI yahAM khUba hai| udAharaNArtha, prAyaH sabhI cIjeM yahAM surakSita baMda DibboM meM mila sakatI haiM, himIkRta bhI bahuta sI cIjeM milatI haiN| mizrita yA pRthaka phaloM ke rasa yA kAkaTela khUba liijiye| pakI huI zAkeM va khIra Adi bhI milate haiM jinheM kevala garama kara namaka mirca DAlakara Apa 2,-4 minaTa meM khA sakate haiN| hAM ina sabake atirikta prakamita anna bhI vividha rUpa meM milatA hai| gehUM, cAvala, jaI aura makke ke kaI prakAra ke proTIna pramukha anna aura inake vividha prakAra paryApta mAtrA meM upalabdha hote haiN| prAyaH bhAratIya vyakti makke ko nimna koTi kA khAdya mAnatA hai, para yahAM usake khAdya rUpoM kA audyogIkaraNa hI ho gayA hai aura makke kA koI na koI rUpa nAzte kI Tebala kI zobhA baDhAtA hai| landana ke manuSya bhI vividhatA premI haiN| unake bhojana kI vividhatA anukaraNIya hai| yahI kAraNa hai ki kahIM bhI khAne cale jAyeM, unheM bhara peTa khAne meM koI parezAnI nahIM hogii| bhAratIyoM kA hAla isase bhinna hai| masAledAra caTapaTe bhojana ke AdI hone ke kAraNa unheM yaha manoraMjaka bahurUpatA bhI prArambha meM aTapaTI-sI lagatI hai| para yaha mahaMgI nahIM hai| eka TrIDa kA sUTa 150 rUpaye meM par3atA hai| nAyalAna Terilina yA anya kRtrima rezoM ke bane kapar3e to saste haiM hI ? sile-silAyeM vastroM kA udyoga vahAM khUba panapA hai| hara bahu-vibhAgIya dukAna ne apane vizeSa prakAra ke vastroM ko apanA rakhA hai| mArksa eNDa speMsara ke seMTa mAikela chApa ke vastra apane DijAyana aura AkarSaNa meM sarvazreSTha mAne jAte haiN| sile vastroM ke udyogIkRta rUpa ke kAraNa ve saste par3ate haiM aura sabhI prakAra ke loga unheM pahana sakate haiN| isameM saMdeha nahIM ki audyogIkaraNa ke isa rUpa ne rahana-sahana ke isa bAharI rUpa ke kAraNa pahacAne jAne vAle vargabheda ko samApta karane meM bar3A yogadAna diyA hai| bambaI aura baMgalaura nikaTa bhaviSya meM sile vastroM ke isa bahupracalita rUpa ko isa mAtrA meM kaba taka lA sakeMge, kahanA muzkila hai| para yaha spaSTa hai ki mUlyoM kI dRSTi se unakI kImateM mArksa-speMsara se bhinna nahIM hoMgI aura tabhI mana meM yaha prazna uThatA hai ki hindustAna ke mukAbale landana kA mila majadUra kama se kama caugunA vetana pAtA hai| isa prakAra zrama ke cauthAI mUlya ke bAda bhI bhArata meM mahaMgAI kyoM haiM ? yaMtroM ke bAharI hone se itanA adhika aMtara nahIM par3a sktaa| unakI chIjana bhI briTena se jyAdA nahIM ho sktii| kyA vyaktigata udyoga itanA adhika munAphA kamAte hoMge ? yadi hAM, to isakA samucita sarvekSaNa aura niyaMtraNa rAjakIya saMrakSaNa prApta hotA hai, para unakA anupAta bhArata ke saste zrama mUlya ko lAMgha jAya, yaha mAnane meM bhAgya kI viDaMbanA hI hogii| AyAta kI huI vastuyeM bhArata meM mahaMgI paDeM, to

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bambaI aura landana : (539) itanA Azcarya nahIM hotA hai| saralatama anumAna to yaha hai ki landana kI vastuoM kA mUlya bhArata meM lagabhaga vahI hai jo landana meM sAmAnya vyakti ke liye denA par3atA haiN| videza jAne para AyAta kara ke kAraNa mUlya bar3hatA hai, jo svadeza meM vibhinna prakAra ke Taiksa ke rUpa meM diyA jAtA hai| __ AvAsa bhI manuSya kI anivArya AvazyakatA hai| hoTala ko hama niyamita AvAsa nahI kaha sakate haiN| hAM nivAsa ke liye bane yA banAye makAnoM ke kirAye ke lihAja se bambaI aura landana kI tulanA nahIM karanI caahiye| bambaI ke makAna asajjita hote haiN| unameM bhojana, pAnI yaMtra uSmaka yA vistara, AlamArI Adi kucha nahIM hote haiM lekina landana meM yadi makAna pUrNa sajjita na hoMge, to ardha sajjita to hoMge hii| pUrNa sajjA meM pUrA pharnIcara aura galIcA Adi zAmila hotA hai| sAtha hI, phlazayukta pAkhAne va ThaMDe-garama pAnI kI va snAna TaMkI kI vyavasthA to sAdhAraNa hai| ve suvidhAyeM kabhI pRthaka hotI haiM aura prAyaH saMyukta hotI haiN| ardha yA pUrNa sajjita suvidhAoM ke sAtha landana ke kamare kA kirAyA 80-100 rU. mahIne ke ausata se sastA zAyada hI mile| rAjakIya AvAsoM meM bhI parivAra ke liye makAnoM kA kirAyA 125 rU. taka par3atA hai| svAsthya bhI sadaiva banAye rakhane kI ora dhyAna denA caahiye| mila-majadUroM va dainika jIvikA arjana karane vAloM ke liye svAsthya kI madhuratA nitAnta anivArya hai| bhArata meM svAthya saMrakSaNa apauSTika bhojana Adi ke kAraNa aura bhI Avazyaka hai| bhArata meM svAsthya suvidhAyeM briTena kI tulanA meM kama to haiM hI, svAsthya saMrakSaNa maMhagA bhI par3atA hai| landana meM niHzulka yojanA rAjakIya vyavasthA ke antargata hai jo briTena ko anya kaI dezoM se alaga karatI hai| isa yojanA ke antargata alpatama vyaya meM svAsthya saMrakSita rahatA hai| yaha sahI hai ki DAkTaroM ke yahAM bhIr3a kAphI rahatI hai aura kabhIkabhI tIna ghanTe kA pratIkSAkAla bhI asahya nahIM mAnanA caahiye| ucita avasaroM para DAkTara rogI ke ghara bhI jAte haiN| DAkTaroM kA rogI ke prati vyavahAra bahuta hI Azcarya aura manovaijJAnika hotA hai| uparyukta se yaha spaSTa hai ki, bhojana, vastra, AvAsa aura svAsthya jaisI anivArya AvazyakatAoM ke mAmale meM landana, bambaI se sastA hI par3atA hai| hAM, yahAM eka cIja bambaI se maMhagI hai, vaha hai zrama kA mUlya jo kaI koTiyoM meM ghaTA huA hai| eka jhADU lagAne vAle vyakti ke zrama meM aura eka mahAvidyAlaya ke pradhAna ke zrama meM Arthika dRSTi se bambaI meM 1:20 taka kA anupAta pAyA jAtA hai| landana meM yaha anupAta lagabhaga 1:4 ke AsapAsa baitthegaa| eka bojhA Dhone vAlA kulI eka vyAkhyAtA se Arthika dRSTi se barAbara hI baiThatA hai| yahI kAraNa hai ki hameM bahuta se vibhinna prakAra ke

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(540) : naMdanavana DigrIdhArI bhAratIya vividha zarIra zrama ke kAma karate najara Ate haiM aura prasannatA kA anubhava karate haiN| hama nahIM kaha sakate ki yadi unheM bhArata meM itanA vetana dekara vahI kAma karane ko mile, to ve utane hI prasanna rahegeM ? jahAM bhI zrama kA sambandha hogA, landana, bambaI se mahaMgA pdd'egaa| nAI kI dukAna para 1,50-3,50 rU. taka meM ApakI hajAmata banatI hai| bambaI meM adhika se adhika 1 rU. lagatA hai| dhobI ke yahAM eka kamIja kI dhulAI 50-60 paise par3a jAtI hai| jUte kI pAliza meM hI 0,35-0,50 rU. kharca hote haiN| zrama kI isa maMhagAI ke phalasvaspa hI landana meM bambaI ke mukAbale zrama pratiSThA jyAdA hai aura merA dhyAna hai ki zrama kI pratiSThA hI pragati kA mUla hai| vahA~ loga prAyaH sabhI kAma svayaM karate haiN| yahI nahIM, dUsaroM se zrama kA upayoga karane ke badale loga zramahArI yaMtroM kA adhika upayoga karane lage haiN| jahAM taka bana sakatA hai, jitanA bana sakatA hai, svayaM zrama kara apanA kAma calAte haiM, isase Arthika bacata to hotI hai, kucha Ananda bhI milatA hai| jUte kI pAliza, bartana saphAI, vastra saphAI, ghara saphAI Adi ke atirikta makAna kI surakSA va sajjA, bagIce kI dekhabhAla Adi meM manoraMjanapUrvaka apane samaya ke sadupayoga kA bhI landana meM anubhava hotA hai| apavAdoM ko chor3akara, hama bhAratIya vidyArthI va vyakti yahAM Akara ina saba kalAoM meM pAraMgata hote haiN| majA yaha hai ki jaba uccatara zikSita hokara vaha punaH bhArata jAtA hai, to usakI ye kalAyeM na jAne kahAM calI jAtI haiM ? yahI nahIM, dUsare ke zrama kI adhInatA aura bhI tIvratara bana jAtI hai| isa parivartana kA rahasya hamArI samajha meM to abhI taka nahIM A pAyA hai| hamArA anumAna hai ki bhArata kI pragati zrama kI pratiSThA meM nihita hai| use zrama pratiSThA kI pUjA nahIM, usakA vyAvahArika rUpa caahiye| isakA artha hai - zarIra va mana ke zrama ke mUlyoM meM abhI jo 15-20 gunA antara hai, usake nyUnatama vetana kA nirdhAraNa isI AdhAra para honA caahiye| Arthika sthiti se hI mAnava kI pratiSThA va samatA kA AbhAsa hotA hai| yaha spaSTa hai ki yaha prakriyA pracalita dharmapremI bhArata ke liye sabase adhika krAntikArI hai| zrama kI isa Arthika va sAmAjika pratiSThA ke sAtha landana ke nivAsiyoM kI manovRtti kA bhI ghaniSTha sambandha hai| hameM bhArata meM par3hAyA jAtA hai ki anna se mana kA nirmANa hotA hai| mAsAMhArI anna se zarIra ke atirikta, asthira nAr3I saMsthAna vAlA mana banatA hai| mana adhika bhAvuka va ugra hotA hai| bahuta se mAmaloM meM yaha satya bhI hai, para yahAM ke logoM ke muskurAte huye ceharoM se phUTatI huI komala aura madhura vANI se koI bhI bhojanajanita bhAvukatA, ugratA kA anumAna nahIM kara sktaa| ulaTe use ukta bhAratIya tathya para saMdeha hI hone lagatA hai| isI prakAra, vibhinna rASTrIya sAmAjika saMgaThana aura girajAgharoM dvArA Ayojita samAja aura

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bambaI aura landana : (541) rASTrIya va antarrASTrIya sevA ke kAryoM meM bharapUra Arthika yA anya sakriya sahayoga bhI unakI Antarika udAra manovRtti kA dyotaka hai| sacamuca hI, mAMsAhArI samAja kI isa madhura vANI aura manorama kriyAoM se prabhAvita huye binA nahIM rahA jA sktaa| videzI hone ke nAte vibhinna nagaroM kI sar3akoM para ApakA anajAna hI svAgata karane vAle, kuzala kSema pUchane vAle aura bhItarI paricaya cAhane vAle aise kaI loga mileMge jo bhArata meM bhAratIya ke liye zAyada hI kabhI mileN| yadyapi bhArata meM bhAratIya vibhinna bhASA-bhASI anya prAntoM meM adhika videzIpana kA anubhava karatA hai| madhuratAoM ke bAvajUda bhI, landana ke vyakti se bAta-cIta karanA bar3A manoraMjaka pratIta hotA hai| usakI bhASA meM kucha aisI zabdAvalI hai, jo usake abhiprAya ko satya-asatyahIna ke rUpa meM prastuta karatI hai| "Ai vilIva", "AI thiMka", "parahaipsa' Adi zabdoM ke prayoga se satya aura spaSTa bAta meM bhI navAgaMtuka ko saMdeha kI koTi dikhatI hai| ziSTAcAra kI bhASA meM, "vI zaila sI" zabda meM sakArAtmakatA adhika mAnI jAtI hai| para isakA vyAvahArika rUpa yahAM nakArAtmaka hI milegaa| hindustAna kI bhASA meM vividhatA jitanI ho, vyAvahArika rUpa meM yaha itanI sandeha bharI nahIM hotI hai| yadyapi aMgrejI ke isa rUpa kA thor3A bahuta prabhAva hamapara par3ane lagA hai aura hameM bAtacIta meM thor3A satarka rahanA par3atA hai| sAhityikoM kI bhASA kI bAta nirAlI hai| yaha to sadaiva dudhArI hotI hai| bambaI meM bhI aisI bAtacIta vAle agaNita loga milane lage haiN| yahI nahIM, isa taraha kI prasupta bhASA kA upayoga bhArata meM nirantara bar3ha rahA hai, jise maiM hitakara nahIM smjhtaa| vizeSakara, mAlika-majadUra, adhikArI-karmacArI Adi pArasparika sahayogaparaka sambandhoM meM bhASA kI spaSTatA ke sAtha mana kI mAnavIya udAratA bahuta jarUrI hai| mujhe acchI taraha khyAla hai ki eka adhikArI ne mere mitra ke viruddha eka vizvasanIya vivaraNa likhA thA aura ve usa mitra ke viSaya meM sadaiva prazaMsAtmaka carcAyeM kiyA karate the| bhASA aura kAryoM kI yaha dvividhatA to miTanI caahiye| yadi Apa kucha na kaheM, gambhIra mudrA banAye raheM, to bAta aura hai| aise gambhIra mudrA vAle loga bhI sabhI prakAra ke hote haiN| bahuta-sI bAtoM meM landana ke loga bar3e spaSTa haiN| udAharaNArtha, yadi ve unheM Apa ke kAma se saMtoSa nahIM hai, to ve Apako Avazyaka sudhAra sUcanA ke sAtha Apako naukarI chor3ane kI svayaM salAha de deMge yadi Apane koI niyama bhaMga kiyA hai, to nyAyAdhIza ke sAmane adhikatara loga use svIkAra kara lete haiN| yahAM bhArata jaise svayaM ko nirdoSa mAna lene kI paramparA nahIM hai| adhikArIgaNa bhI niyama-bhaMga kI sthiti meM Apase sahAnubhUti pradarzita karane ke atirikta ApakI anya koI sahAyatA nahIM kreNgeN| isa taraha kI pravRttiyAM bhArata meM adhikAdhika pracalita hoM, to kitanA acchA rhe|

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(542) : naMdanavana bhArata meM rahakara mana meM AtA hai ki jisake pAsa samucita Aya-vyaya ke sAdhana haiM, vaha sukhI hai aura aise samAja meM doSa aura aparAdha bilkula nahIM hone caahiye| bhArata meM garIbI hai, asantoSa hai, aparyApta Aya hai, isaliye bahuta se doSa aura aparAdha sambhAvita haiM, para unakI saMkhyA usakI dhArmika pravRtti ke kAraNa bahuta kama hai| lekina yadi Apa briTena ke 'DelI eksapresa, 'DelI mela' jaise samAcAra patra (jinakI grAhaka saMkhyA paccIsa lAkha taka jAtI hai) aura sthAnIya prAtaH evaM sAyaMkAlIna samAcAra patra dekheM to unase patA calatA hai ki briTena meM aparAdhI kI saMkhyA kitanI adhika hai ? krisamasa ke dinoM meM, ghane kuhare ke dinoM meM baiMkoM meM DakaitiyAM Ama haiM, sone se lade TrakoM kA gAyaba ho jAnA, sarakArI koSa ko lUTanA jaisI dilerI ghaTanAoM ke atirikta hatyAyeM bhI bahuta sAdhAraNa haiN| yauna-aparAdha bhI paryApta mAtrA meM haiN| dhokhebAjI bhI khUba hai| bhikhamaMgI ko hama sAmAjika aparAdha mAnate haiN| vaha vahAM bahuta kama hai| ina samAcAra patroM ko par3hakara aisA lagatA hai ki hamArA samAja ina mAmaloM meM inase to acchA hI baiThegA aura taba hameM apanI dhArmika zikSA kI prazaMsA karanI par3atI hai| jIvikopArjana ke zrama ke atirikta samaya meM mana aura zarIra ko halkA karane ke liye manoraMjana bahuta Avazyaka hai| bhAratIya grAmoM meM manoraMjana ke sAdhana nagaNya hai| reDiyo, TelIvijana, sinemA, nAca-gAna, sAMskRtika Ayojana Adi nagaroM meM hara samaya hote haiN| bahuta se parivAroM ke liye landana meM TelIvijana manoraMjana kA kAma karatA hai| kAphI logoM ko zarAba-gRha isake anyatama sAdhana hai| saptAhAMta meM kucha ghumakkar3I aura nAca gAna pramukha manoraMjana hai| nAca-gAna vahAM prAyaH sabhI ko AtA hai| yaha nAca-gAna janasaMskRti kA dyotaka hai| vAle yA AperA Adi vizeSajJoM ke liye haiN| yaha nAca-gAna vAlA samAja hI bana gayA hai| isake kAraNa yahAM sadaiva vyakti nAcatA-gAtA rahatA hai| isa pravRtti kA hI yaha sAmarthya hai ki Aja yahAM bAlaka aura vRddha ke sAmAnya vyavahAra meM koI antara nahIM kara skte| hAM, yahAM ke gAne bhI bhArata ke adhikAMza nirAzAvAdI gAnoM se bhinna hote haiN| yahAM ke gAnoM meM vartamAna jIvana va usakI umaMge jhalakatI haiN| ina gAnoM kA bhUta aura bhaviSya meM utanA lagAva nahIM hai| ataH unameM na kevala gAte samaya hI Ananda AtA hai, apitu una kI mIThI lahara sadaiva mana meM samAyI rahatI hai| yaha sahI hai ki yahAM kI yaha gAyana kalA bhArata se bilkula bhinna hote huye grAmINa bhArata kI loka saMgIta paddhati ke anurUpa hai| bhArata kI laya aura tAnoM kI madhuratA ke AdI zravaNa yantroM ke liye yaha kAphI dinoM taka phUhar3a jaisI lagatI hai| para bAda meM yaha utanI

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bambaI aura landana : (543) uprekSaNIya-sI nahIM rhtii| yahI nahIM, usakA Ananda aura anubhava karane para usakI miThAsa aura bhI phUTane lagatI hai| zikSA jIvana kA sarvAdhika mahattvapUrNa aMga hai| prAyaH bhAratIya yuvaka bambaI se landana kI daur3a isIliye lagAte haiN| kyA bhArata meM yaha uccatama zikSA upalabdha nahIM ho sakatI? landana kI zikSA paddhati ne bIsavIM sadI meM paryApta vizva prasiddha vyakti utpanna kiye haiM aura agaNita mahattvapUrNa anusaMdhAnoM dvArA mAnavIya jJAna bhaNDAra ko bar3hAyA hai| pAMca karor3a kI saMkhyA kI janasaMkhyA aura 95 hajAra varga mIla vAle isa choTe se lagane vAle deza ne sAre saMsAra meM apanA astitva mahattvapUrNa banA rakhA hai| isakA kAraNa hama yahAM kI zikSA paddhati meM hI khoja sakate haiM, jisake kAraNa yahAM kA bauddhika stara itanI uccatA ke zikhara para pahuMcA hai| yaha sahI hai ki bhArata meM hama briTiza zikSA-paddhati kA hI anusaraNa karate haiM, para hamArI bauddhika tIkSNatA isa stara para nahIM hai, yaha spaSTa hai| yahI nahIM, pichale 30-40 varSoM se hama sadaiva hI apanI zikSA paddhati kI kamiyoM va uddezyoM ke prati paryApta AlocanAtmaka bane rahe haiN| ise hamane na kevala briTena ke stara se tuccha hI mAnA hai, apitu usakI kImata bhI kama kI hai| apanI zikSA-paddhati ke sambandha meM isa prakAra kI hIna bhAvanAoM ke bAda bhI hama Aja taka use isa rUpa meM nahIM lA sake haiM ki hameM landana kI daur3a lagAne kI mAtrA meM thor3I bhI kamI karanI pdd'e| yaha sthiti sacamuca hI bar3I duHkhada hai| yahAM kI prAthamika zikSA kalpanA jagAne meM pravINa hai| mAdhyamika zikSA abhiruci kI dizA nizcita karatI haiM aura vizvavidyAlayIna zikSA vizeSajJatA pradAna karatI hai| zikSA ke pratyeka stara para samucita mUlyAMkana kI paramparA ke kAraNa chAtra va adhyApaka kI dUrI nagaNya rahatI hai aura usakA vyavahAra bar3A sarala hotA hai, jo zikSaNa vidhi ko poSita karatA hai| yahAM kI upAdhi (bI.e.) kA pAThyakrama lagabhaga 15 varSa kA hotA hai| kahIM-kahIM 16 varSa kA bhI hotA hai| usake bAda tIna varSa meM sIdhe DAkTareTa mila sakatI hai yA 1-1/2 varSa meM ema.e. prApta kiyA jA sakatA hai| ye donoM hI anusaMdhAna-pradhAna upAdhiyAM haiN| yahAM zikSaka kA kArya kevala zikSaNa denA hI nahIM haiM, anusaMdhAna karanA bhI hai| sAmAnya kakSAoM ke sAtha anusaMdhAna kI paramparA bhI yahAM acchI zikSaNa saMsthA kA eka pradhAna aMga mAnI jAtI hai| isake liye samucita Arthika prAvadhAna kiyA jAtA hai| briTena saMsAra meM kaI dezoM kI apekSA kama unnata hai| isaliye yahAM ke vidyArthI ko prayogazAlA meM upalabdha sAdhanoM se hI anusaMdhAna ke upakaraNa kI sajjA karanI par3atI hai| yahI kAraNa hai ki briTena meM jitane naye upakaraNa taiyAra kiye jAte haiM, utane zAyada anyatra kahIM nhiiN|

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(544) : naMdanavana yaha pAThyakrama prativarSa saMzodhita kiyA jAtA hai aura pratyeka viSaya ko navInatama rUpa taka batAyA jAtA hai| vahAM bahuviSayajJatA kI mAnyatA nahIM hai| para jo bhI thor3A par3hAyA jAtA hai, usakI yathAzakya pUrNajJatA para dhyAna diyA jAtA hai| vizvavidyAlayIna stara para yahAM vivaraNAtmaka zikSaNa nahIM, saiddhAntika evaM bauddhika zikSaNa para jora diyA jAtA hai| udAharaNArtha, rasAyana zAstra ke prathama varSa meM yahAM uSmAgatikI ke saiddhAntika pATha se adhyApana prArambha hotA hai, jabaki hamAre yahAM isakA prArambha prathama upAdhi ke aMtima varSa yA ema.esa-sI. (pUrva) meM yaha par3hAyA jAtA hai| phalataH jahAM briTena kA prathama varSIya vidyArthI tathyoM ko saiddhAntika stara para lekara apanI buddhi kI kuzalatA kA sadupayoga karatA hai, vahAM bhArata kA prathama varSIya vidyArthI kore vivaraNAtmaka tathyoM ko apanI smRti-koSTha meM DAlakara apane buddhi ke vikAsa ko kuMThita-sA karane kI dizA meM agrasara hotA hai| cAra varSa kI isa prakriyA ke bAda jaba bhAratIya vidyArthI kA saiddhAntika buddhivAda se pAlA par3atA hai, to vaha kucha parezAna ho jAtA hai| isake viparIta, briTena kA vidyArthI apane kuzAgra buddhibala ke AdhAra para pracalita siddhAntoM kI AlocanA meM rasa lekara navIna khojeM karane kI ora prerita ho uThatA hai| yaha bhI spaSTa hai ki bhArata meM prathama upAdhi ke liye 14 varSa kI zikSA hotI hai, aura briTena meM 15-16 varSa lagate haiN| yaha 1-2 varSa kA antara upAdhi prApta vyakti ke vikAsa kA eka mahattvapUrNa samaya hotA hai| bhArata meM zikSA ke punargaThana para jo vicAraNAyeM yA kArya huye haiM, unameM aba taka prathama upAdhi se isa doSa ko dUra karane kI bAta nahIM A pAI hai| hAM, trivarSIya pAThyakrama avazya lAgU huaa| isameM thor3I asuvidhA hI aura bddh'ii| aba punaH cartuvarSIya pAThyakrama A rahA hai| videza meM prathama upAdhi ke isa samaya aMtara se bhArata kI prathama upAdhi samakakSa nahIM mAnI jaatii| yahI kAraNa hai ki aba taka bhI, yahAM ke ema.e., ema.esa-sI. uttIrNa vyakti hI vahAM ke bI.e., bI.esa-sI. vidyArthI ke samAna sIdhe DAkTareTa meM praveza pAte haiN| yaha spaSTa hI 1-2 varSoM kI bhAratIyoM kI hAni hai| isa samakakSatA ke abhAva meM kaI bhAratIya vidyArthiyoM para bahuta hI manovaijJAnika prabhAva par3atA hai aura vaha bhAratIya zikSA paddhatiyoM ke karNadhAroM para khIjha-sA uThatA hai| vartamAna meM zikSA paddhati ko samakakSa banAne ke liye yaha nitAnta Avazyaka lagatA hai ki 11 varSa ke mAdhyamika zikSaNa ke bAda kama se kama cAra varSa meM pahalI upAdhi mile| hAM, yaha sahI hai ki takanIkI iMjIniyariMga kI prathama upAdhi kI mAnyatA pUrI hai, kyoMki vaha ukta mata ko pUrA karatI hai| kalA va vijJAna ke viSayoM meM bhI isa prakAra ke upAdhi ke prayoga se hama kama se kama eka varSa kI bI.e. pAsa vidyArthiyoM kI bekArI kI samasyA se bhI baca jaayeNge|

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bambaI aura landana : (545) briTiza zikSA kI dUsarI vizeSatA- jo use bhAratIya zikSA se viziSTa banAtI hai yaha hai ki vaha audyogika vikAsa para AdhArita hai / sambhavataH vartamAna meM yahAM prati 10 hajAra kI AbAdI para 70-80 vyaktiyoM ke liye vizvavidyAlayIna zikSA upalabdha hotI hai jo sthiti Aja bhArata meM bana gaI hai| lekina vizeSajJoM kA nirmANa isa gati meM hotA hai ki unakI khapata ho sake, unake zikSaNa kA rASTra ko lAbha mila ske| yahI nahIM, zikSA kA vikAsa kucha isa rUpa meM hai ki vahAM pratyeka takanIkI vyAvasAyika kAma ke liye Avazyaka loga nahIM milte| phalataH Aja vahAM hajAroM kI saMkhyA meM bhAratIya DAkTara, iMjIniyara aura zikSaka kAma kara rahe haiN| hamAre yahAM sthiti ThIka isake viparIta hai| yahI kAraNa hai ki hamAre yahAM se agaNita prazikSita vyakti bAhara jA rahe haiM / yaha rASTrIya sampatti kA apavyaya hai, isameM zaka nhiiN| ise antarrASTrIya sevA ke nAma para samarthana denA ucita nahIM pratIta hotA / zikSA ke vikAsa ke AdhAra para bhI isa dizA meM eka bAra punaH gambhIratApUrvaka vicAra karane kI jarUrata hai| hAM, landana aura bambaI kI zikSA ke stara va mAdhyama kI carcA abhI maiM chor3a de rahA hUM / I pratyeka svatantra rASTra ke janajIvana meM rAjanIti isa samaya paryApta rUpa meM vyApta ho gaI hai| saca pUchiye to, rASTra ke caritra va vikAsa ke mApadaNDa ke rUpa meM rAjanItika netRtva kAma karatA hai / landana aura bambaI kI rAjanIti aura rAjanItijJoM meM kahIM samAnatA hai, yaha mujhe samajha meM nahIM A sakA / landana kI dvidalIya prajAtaMtrIya rAjanIti bambaI kI bAhya va Antarika guTabandI se bharI bahudalIya rAjanIti se bilakula bhI mela nahIM rakhatI / landana kI rAjanIti meM jo spaSTatA hai, rASTravAda hai, eka nirdiSTa pathagAmitA hai, vaha bambaI meM kahAM ? yaha bhI spaSTa hai ki janamana banAne ke sAdhanoM ke rUpa meM landana ke samAcAra patra jo netRtva kara rahe haiM, vaha bambaI meM dRSTigocara nahIM hai| Aja ke vyasta jIvana meM janatA kitane daloM kI bAteM sune aura samajhe ? bhArata kI vyakti pradhAna rAjanIti landana se zAyada hI kabhI mela khA sake / Upara maine kucha aise sAmAnya rUpoM kA vivaraNa prastuta kiyA hai jo koI bhI bambaI aura landana dekhane vAlA bhAMpa sakatA hai| ina rUpoM kI vibhinnatA spaSTa hai aura mujhe hara samaya ukta DAkTara sajjana kA dhyAna AtA hai jinhoMne bambaI aura landana ko eka-sA batA diyA thaa| sacamuca hI, Aja hameM vibhinna dezoM va kSetroM ko sarasarI dRSTi se nahIM, apitu sUkSma dRSTi se dekhane kI jarUrata hai| tabhI hama una dezoM kI pragati ke kAraNoM ko bhalIbhAMti parijJAna kara unake anubhAvoM se lAbha uThA skeNge|

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adhyAya - 23 a. mahAvIra jayantI para vicAra (1952) - hamane sabhA meM mahAvIra ko vividha dRSTikoNoM se upasthita karane kA prayAsa kiyaa| yaha sahI hai ki maiM usa pIr3hI kA anukaraNI nahIM hUM jisameM ekapakSIya mata kI svIkRti hI abhISTa hai, para maiM usa ora kA bhI vyakti nahIM hUM ki satya kA anuzodha yadi kisI ne kiyA hai, to usakI prAmANikatA kI jAMca na kI jaaye| maiM samanvayavAdI hUM, phalataH digambara evaM zvetAmbarAbhimata donoM dhAraNAyeM maine sabhA meM vIra-jIvana ke sambandha meM spaSTatayA khiiN| kucha samAja ke karNadhAra isase anyamanaska huye hoM, aisA mAnane meM mujhe Apatti nahIM haiM para unase vistRta dRSTikoNa banAne kA apanA AzAvAda mujhe banA hI lenA caahiye| sAdhAraNatayA mahAvIra ke upadeza dvimukhI the, eka to tatkAlIna avyavasthAoM (sAmAjika), samasyAoM kA ucita hala denA tathA dUsarA bhautika samRddhi ko AtmavikAsa kI sImA para phNcaanaa| Aja ke yuga kI bhI yahI mAMga hai| jaba loga anna aura vastra ke liye trAhi-trAhi kara rahe hoM, Atmika vikAsa aura darzana kI bAta karanA kucha jaMcatA nahIM hai| kahA bhI to hai, "bhUkhe bhajana na hohi gopAlA' sahI bAta hai| hamAre paurANika kAla kI unnati zAnta aura acche vAtAvaraNa meM hI sambhava ho skii| isake pramANasvarUpa vibhinna purANoM meM kiye gaye sAmAjika sthiti ke varNana upalabdha haiN| hama bhUkhe raheM aura AtmA kA vikAsa kara leM kyA sambhava hai ? mahAvIra kI ahiMsA aura vairAgya-ye do zaktiyAM nirbala kA bala nahIM, apitu sabakI kSamatA kI adhika dyotana karatI haiN| hama sazakta hokara virodhI para kSamA barasAyeM, bhogopabhoga sAmagrI ke rahate use chor3eM, yahI mahAna bala hai aura manovaijJAnika dRSTi se yaha kAphI anubhava meM AtA hai| merI hI ghaTanA le liijiye| Aja eka kasariyA ghI ke rahane para kharca kama hogA, bajAya phuTakara-phuTakara kharIdane ke| nyUnatA asantoSa aura mAnasika parigraha kI jananI hai, isase iMkAra nahIM kiyA jA sktaa| mahAvIra ke anuyAyiyoM kA gaurava tabhI bar3hegA, jaba ve apane hI samAna sabhI mAnavoM ko sukhI banAkara adhyAtmamArgI banane kA upadeza deN| isa prakAra, ahiMsA aura vairAgya kI

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mahAvIra jayantI para vicAra (1952) : (547) upayogitA vahIM jhalakegI, jaba hama bhautika dRSTyA sabala hoMge, aura tabhI saMtoSita hamArA mana AtmakalyANa kI ora adhika unmukha hogaa| yahAM yaha kahane kI AvazyakatA nahIM hai ki yaha saiddhAntika vizleSaNa hai, prayoga meM to viSamatA hai, dhanI loga mandira jAte haiM, dAna-puNya karate haiM, para virakta mana se, dabAva se yA anya aise hI kAraNoM se pramudita ho dAna dene vAle birale hI haiN| phalasvarUpa jaba taka hamAre mana aura kriyA meM samatA nahIM AtI, hamArI kisI bhI pravRtti kA mUlya nahIM mAnA jA sktaa| jainoM kA vartamAna sArvajanika upekSita darzana isI vaiSamya kA hI to pariNAma hai| hAM, isa vyaktigata samatA ke atirikta karmavAda kA Azraya lekara svAvalambI banAne kI ora jo mahAvIra kA prayAsa hai, vaha stutya hai| yaha manuSya ko adRzya alaukika zakti ke kaTaghare se bAhara nikAla sakriya aura 'karmaNyevAdhikAra' kI ora agrasara karatA hai| karmoM ke zubhAzubha hone kA nirNaya vyakti ke hI adhIna hai| azikSita jise zubha mAnatA hai, zikSita use azubha bhI mAna sakatA hai, para isa vaiSamya ke liye jIvana ke vizAla kSetra kI ora bhI dRSTipAta karanA pdd'egaa| pratyeka manuSya ke jIvana meM kucha sAdhAraNa anubhUtiyAM hotI haiM, aura kucha asAdhAraNa aura apvaadruup| una anubhUtiyoM meM "bahujana hitAya bahujana sukhAya" jo sAdharaNI haiM, ve zubha aura anya azubha mAnI jA sakatI haiM / yaha pUrNa nyAya nahIM hai aura jaisA pahale kahA gayA hai - vyaktigata hai| unakI dRSTeSTA virodhI samanvayavAdI dArzanika pratipAdanA bhI isI ora hameM le jAtI hai| unake jIvana kI vibhinna ghaTanAyeM hameM unakI pragatizIlatA kI ora barabasa AkRSTa karatI haiN| kyoMki Aja usase bhI bar3hakara sAmAjika dazA asantulita hai| phira kyoM na hama unake jIvana se sabaka leM ? eka patha-bhraSTa kulIna kanyA ke ghara bhojana karanA, kumhAra aura zUdroM ko dIkSita karanA, AryikA saMgha sthApita karanA Adi ghaTanAyeM samAjika stara ko samAna lAne ke prayatna hI to haiN| Aja hama kyoM unakA prayoga nahIM karate? aura maiM aisA socatA hUM ki inhIM ke aprayoga ke kAraNa hamArI sukha kI vRtti ne lupta hokara hameM DhoMgI banA diyA hai| janmanA jAtivAda kA virodha bhI isI dizA meM eka kadama hai| vahI sabase bar3A, sAmAjika viSamatA kA prajvAlaka hai| ucca-nIca kI bhAvanA bhI 'AtmanaH pratikUlAni pareSAM na samAcaret' se zAnta karane ke liye prayatna kiyA gayA thA / parantu Azcarya to nahIM, para vicitra pratIta ho rahA hai ki kucha hI varSoM meM sAraka prayoga kA nAmonizAna miTa gyaa| ThIka hI to hai, pArzvanAtha ke upadeza 100 sAla na Tika sake, to mahAvIra ke 100 sAla bhI kyoM Tikate ? jaba avasarpiNI kAla hI hai, unnati hone ko to hai hI nahIM, aura yahI to jaina zAstroM meM likhA hai| isaliye pravartita mArga kI to koI carcA hI Aja logoM ke gale utaranA duSkara hai, usake prayoga kI bAta to dUra rhii|

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(548) : naMdanavana astu, samAja kI jo bhI dazA rahe para zikSita vyaktiyoM ko apane mana aura AcaraNa kI samatA dvArA apanA vikAsa karanA caahiye| yahI zreSTha hai| samAja kI bAtoM meM AnA apane jJAna kI khir3akI banda karane kI ora kadama uThAnA hai jo Aja ke buddhivAda ke yuga kI mAMga ke pratikUla hai| hamAre prayoga hI, AcaraNa hI hameM mahAvIra ke anuyAyI hone kA gaurava pratIta hone deMge, yaha sahI hai| ___ maiM aise sAmAjika uddhAraka ke rUpa meM bhagavAna mahAvIra ko apanI zraddhAMjali arpita karatA huuN| ba. dharma aura vyavahAra (1963) maiM glAsgo meM eka girajAghara ke sAmane se jA rahA thaa| vahAM zyAmapaTa para likhA thA, 'hamArA mastiSka svaccha rahanA caahiye| lekina zarAba se svacchatA bhI jAtI hai aura mastiSka bhI calA jAtA hai| yaha bAibila kA vAkya hai| para pazcima meM zarAba se paraheja karane vAlA apavAda ke rUpa meM hI milegaa| mujhe pAkistAna meM IsAI dharma pracAra karane vAle eka pAdarI mile| unhoMne batAyA ki ve eka prazna ke uttara meM eka bAra niruttara ho gaye the| tabase ve zAkAhArI bana gye| eka vyakti ne unase pUchA, "IsA ke upadezoM meM dayA aura sahAnubhUti kI carama sImA hai| para kyA yaha dayA kevala manuSyoM ke liye hI hai yA sabhI prANiyoM ke liye hai ?" "sabhI ke liye unhoMne khaa| "maiM ise mAnane ke liye taiyAra nahIM huuN| yadi yahI bAta hotI, to sArA IsAI jagat mAMsAhArI aura zarAbI nahIM hotaa| praznakartA ne Age bAta jArI kii| saca pUche, to dharma aura AcAra-vicAra kA kyA sambandha hai, yaha sAmAjika jIvana ke vyAvahArika pahaluoM ko dekhakara to nahIM hI samajhA jA sakatA, guruvAkyoM se cAhe jo bhI phalitArtha nikle|

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varNIjI kA lekha jo manuSya AtmIya unnati karanA cAhate haiM, unheM bitAnA ucita hai / sadAcAra kA mUla kAraNa parigraha meM yaha vyakti bahuta hI yogya hai, ataH mujhe pUrNa vizvAsa hai avazya sadAcArI manuSya hogA / 11/12/51 TIkamagar3ha sadAcAra se jIvana mUrcchA kA abhAva hai| yaha apane jIvana meM gaNeza varNI

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Page #571
pariziSTa-1 jIvana-vRtta yd Hz t janma-tithi janma-sthAna mAtA-pitA pitRvya prArambhika zikSA y mAdhyamika zikSA d ucca zikSA 15 apraila, 1928 bar3A zAhagar3ha, jilA chatarapura, ma. pra. zrImatI rAmabAI aura zrI mUlacaMdra bar3akura zrI dulIcaMdra bar3akura 1. 1935 grAmINa pAThazAlA, zAhagaDha; guru paM. pyArelAla 2. 1936 mahAvIra jaina skUla, satanA, ma. pra.:mAsTara mohanalAla 3. di. jaina zikSA mandira, jhUmarItilaiyA : paM. kastUracaMdrajI, paM. govindraayjii| 4. di. jaina pAThazAlA : IsarI (vihAra) : paM. .. kastUracaMda jI zrI syAdvAda mahAvidyAlaya, bhadainI, kAzI paM. kailAzacaMdra zAstrI, paM. mahendra kumAra nyAyAcArya, paM. gaMgAdhara parAjulI, paM. amRtalAla zAstrI vijJAna mahAvidyAlaya tathA praudyogikI mahAvidyAlaya, kAzI hindU vizvavidyAlaya : bI. esa-sI, ema. esa-sI, sampUrNAnanda saMskRta vizvavidyAlaya, kAzI, sarvadarzanAcArya, hindI sAhitya sammelana, prayAga : vizArada pI.eca.DI. : rAyala kAleja oNpha sAiMsa eMDa TaiknolojI, glAsgo, yU.ke. : DA. epha. ela. sviMTana (ucca bahulaka rasAyana) posTa-DAkTorala prazikSaNa : phloriDA sTeTa yUnivarsiTI, TAlAhAsI, phloriDA, yU. esa. e. suzrI pavana-snehalatA lalitapuravAsI siM. bharoselAla jI suputrI suzrI kSamA jaina; 4 pharavarI 1952 putra : 1. DA. amitAbha, ema. DI. damoha; 2. DA. amita, paryAvaraNa iMjI., amarIkA 3. zrI abhinaya, kampyUTara iMjIniyara DallAsa, TeksAsa putrI : 1. DA. kalpanA, ema.DI., gvAliyara 2. DA. karuNA, pI. eca-DI, AI. AI. TI. mumbaI 3. DA. ambara, amarIkA 4. suzrI pratibhA, rAyapura 1. zrI dayAcaMdra caMcala, TIkamagar3ha 2. DA. jJAnacaMdra jaina, lakhanaU 3. zrI rAjendra kumAra jaina, kuravAI 7. uccatara zikSA bhAI-bahana 9. vivAha 10. parivAra parivAra 11. sambandhI

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(552) : naMdanavana 12. sevAkArya 4. DA. devendra kumAra jaina, ema. DI., gvAliyara 5. DA. esa. esa. geDAma, mumbaI 6. DA. avinAza agravAla, amarIkA 7. zrI ajaya kumAra jaina, rAyapura 1. hAyara sekaMDrarI skUla, taravA 1950 2. pradhAnAdhyApaka, di. jaina gurukula, malaharA, 1951 3. vyAkhyAtA, esa. ema. AI mahAvidyAlaya, TIkamagar3ha 1951-53 vyAkhyAtA, mahArAjA mahAvidyAlaya, chatarapura 1953-1958. vyAkhyAtA, vijJAna mahAvidyAlaya, rAyapura 1958-60 sahA. AcArya, zAsakIya mahAvidyAlaya, bAlAghATa, 1960 vyAkhyAtA, zAsakIya iMjI. mahAvidyAlaya, rAyapura 1960-67 8. vyAkhyAtA, zAsakIya iMjIniyariMga mahAvidyAlaya, rIvA 1967-72. 9. AcArya, gRhavijJAna mahAvidyAlaya, jabalapura 1972-78 10. AcArya, zAsakIya kanyA mahAvidyAlaya, rIvA 1978-88. 1. jaina vidyAoM se sambandhita zodhapatra 140 2. ucca-bahulaka rasAyana se sambandhita zodhakya 17 3. lokapriya lekha 40 1. prakAzita pustakeM (a) jaina vidyA 15 (ba) sampAdana 5 (sa) yAtrA/bAla sAhitya 5 (da) rasAyana kI pustakeM 15 (ya) lekhana meM sahayoga : kAMkvararsa Ava dI varlDa, jainA, amarIkA kI dharma pustakeM (ra) prakAzanAdhIna 5 (la) anya 10 1. vizvavidyAlaya anudAna Ayoga-yojanA (1988-91) 2. nezanala sAiMsa akAdamI yojanA (1992-1997) 3. jaina vizva bhAratI, lADanUM, Agama anuvAda yojanA vIra sevA dala, TIkamagar3ha, jaina maMDala, chatarapura maMtrI, sTApha klaba, mahArAjA mahA., chatarapura maMtrI bhAratIya saMgaThana evaM bhAratIya rakSA-samiti, glAsgo, yU.ke. gAndhI smAraka nidhi kameTI, rAyapura, ma. pra. jaina TrasTa, jaina kendra, thiyosophikala sosAyaTI, rIvA bha. mahAvIra nirvANotsava samiti, jabalapura, 1975 13. zodha aura lekha 14. pustakeM 15. pariyojanAyeM 16. zikSaNetara pravRtiyAM evaM saMsthAoM se sambandha

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pariziSTa- 1 : (553) 17. sammAna aura puraskAra 18. preraka aura sahayogI saMsthAyeM 19. sahayogI videzI saMsthAyeM di. jaina paravAra sabhA, di. jaina vidvat pariSada, sAgara vizva jaina mizana akhila bhAratIya caturtha bAla sAhitya puraskAra, 1958 lAla puraskAra, viMdhya pradeza, 1955 kundakunda jJAnapITha, iMdaura, 1996. jaina seMTara, sAMphrAMsisko, yU. esa. e dharmasthala TrasTa, karnATaka, mahAvIra pAThazAlA, satanA, ma. pra. di. jaina samAja, kacanera, auraMgAbAda di. jaina vidvat pariSad, kuMDalapura di. jaina zAstrI pariSada, gAjiyAbAda lAyansa klaba, rIvA, ma. pra. dvi. jaina bajAjakhAnA TrasTa, iMdaura seTha bhAgacaMdra, DoMgaragar3ha (ucctara adhyayana ke liye) di. jaina mahAsabhA, dillI (pArlAmeMTa Ava varlDa rilIjansa tathA vizva saMskRta kAMphreMsa ke liye) bI. esa. jaina TrasTa, sAgara jaina vizvabhAratI, lADanUM jaina iMTaranezanala, ahamadAbAda 1. aseMbalI Ava varlDa rilIjanasa, amarIkA 2. jaina seMTara, bosTana, yU.esa.e. 3. antarrASTrIya vijJAna-itihAsa kAMgresa, jarmanI, belajiyama, spena 4. antarrASTrIya gaNita itihAsa simpojiyama, jApAna (AMzika) 5. rAyala kAleja oNpha sAiMsa eNDa TeknaoNlojI, glAsgo, yU. ke. 6. phloriDA sTeTa yUnivarsiTI, TAlAhAsI, yU. esa.e. 7. yogyatA chAtravRtti, mUrti chAtravRtti 1. madanamahala janarala sTorsa, jabalapura 2. pArzvanAtha vidyApITha. vArANasI 3. jaina iMTaranezanala, ahamadAbAda 4. potadAra TrasTa, ttiikmgddh'| 5. nija jJAna sAgara zikSA koSa, satanA varNI zodha saMsthAna, rur3akI __ zrI pradyumana javerI, DallAsa, yU. esa. e. zrI ema. ke. jaina, di. jaina samAja, cennaI 9. zrI navInabhAI zAha, navadarzana sosAyaTI, ahamadAbAda 10. jaina samAja, chatarapura 11. Ara. ke. ceriTIja, kizanagar3ha 12. caMdraprabha digambara jaina maMdira TrasTa, kaTanI, ma. pra. 20. prakAzana meM pratyakSa/parokSa sahayogI

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(554) : naMdanavana 21. zodha hetu anudAna 1. vizvavidyAlaya anudAna Ayoga, dillI, 1968-70 2. vizvavidyAlaya anudAna Ayoga, dillI, 1988-91 3. nezanala sAiMsa ekeDemI, dillI, 1992-94. 4. nezanala sAiMsa ekeDemI, dillI, 1997-2000. 22. antarrASTrIya zaikSika 1. antarrASTrIya pazu-prayoga-virodhI samiti, laMdana sammelanoM meM bhAga 2-4. antarrASTrIya vijJAna itihAsa kAMgresa, haimbarga, jArAgosA, lIja 5. asembalI oNva varlDa rilIjana, sAMphrAMsisko, 1989 6. pArlAmeMTa Ava varlDa rilIjansa, zikAgo, 1993 7-8. antarrASTrIya zAnti evaM ahiMsA sammelana, rAjasamaMda, dillI 9 antarrASTrIya gaNita itihAsa-saMgoSThI, (caturtha), mAyevAzI, jApAna, 1999 10. jaina vidyA ke vividha pakSoM para bhASaNa-glAsgo, sAMphrAMsisko, bosTana, TAlAhAsI Adi, 2002 jaina vidyA karmazAlA, SOAS laMdana vi.vi., 2002 12. bArahavIM vizva saMskRta pariSada, helsiMkI, phinalaiMDa, 2003 23. saMgoSThiyoM kA Ayojana 1. anuprayojita rasAyana saMgoSThI, 1970, rIvA jaina vidyA saMgoSThI, a.pra.si.vi.vi; rIvA 1975 jaina vidyA saMgoSThI, (paM. kailAzacandra zAstrI, abhinandana), dillI, 1980 jaina vidyA saMgoSThI (paM. sumerucaMdra divAkara, jabalapura), 1978 jaina vidyA saMgoSThI (paM. jaganmohana lAla zAstrI abhinandana), satanA, 1988 24a. prakAzana jaina sisTama ina naTazaila, 1993 glAsarI Ava jaina Tarnsa, 1995 sAiMTiphika kanTenTsa ina prAkRta kainansa, 1996 Ai ema mahAvIra, 2002 sarvodayI jaina tantra, 1998 6-8. rAjavArtika ke 2, 5 va 8 adhyAyoM ke saTippaNa aMgrejI anuvAda 9. mahAvIra kI kahAnI, vardhamAna kI jabAnI 10. ApakA svAgata hai 11-13. tIna bAla-pustakeM 14. sAiMTiphika phAuMDezana Ava jainIjma kA hindI anuvAda - jaina dharma kI vaijJAnika AdhArazilA 15. naMdanavana

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pariziSTa- 1 : (555) 24b. prakAzanAdhIna 25. sUcIbaddhatA 27. bhASA jJAna videzoM meM jaina sAhitya pUrti 1. dhavalA-1 kA aMgrejI anuvAda 2. 'jaina bhAratI' kA aMgrejI anuvAda 3. satprarUpaNA-sUtra kA aMgrejI anuvAda 4. 'ThANaM' (jaina vizva bhAratI) kA aMgrejI anuvAda 5. "jaina darzana kA aMgrejI anuvAda 6. "jaina vizvabhAratI ke pAThyakramoM kA aMgrejI anuvAda 1. jaina iMTaranezanala, ahamadAbAda 2. riphesimeMTo, 3. larneDa eziyA 4. yUnesko cilDrena liTarecara 5. hindI meM vijJAna ke lekhaka 6. jaiva vidvat sUcI, 7. e. bI. AI., yU. esa. e. 8. kaMTeMporerI hUja hU, nAgapura hindI, aMgrejI, saMskRta, prAkRta, gujarAtI lagabhaga tIna lAkha rUpaye kA sAhitya, aneka saMsthAoM ke sahayoga se : jaina ekeDemI, yU. ke., jainA lAibrerI, yU. esa. e., jAphanA, yU.esa.e. 50 se adhika vyaktigata evaM saMsthAgata preSaNa 1. glAsgo kI adhyayana yAtrA ke atirikta kula 17 yAtrAyeM 1. briTena (3 bAra) 2. jarmanI (2 bAra) 3. amarIkA (4 bAra) 4. jApAna (2 bAra), 5. kanADA (1 bAra), 6. lIja (belajiyama, 1 bAra) 7. jArAgosA (spena, 1 bAra), 8. phrAMsa (2 bAra), 9. helsiMkI (phinalaiDa, 1 bAra) 1. jaina siddhAntoM kI vaijJAnikatA aura unake vaijJAnika pakSa 2. tulanAtmaka dharma 3. paryAvaraNa aura dharma 4. vijJAna aura dharma 5. kalaha aura unakA nivAraNa videza-yAtrAyeM 29. abhiruci

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pariziSTa-2 1. History 1. Jaina Pandita Parampara: Eka Paridrsya, JML Fel. Vol., 1989 2. Parsvapatya Kathanakon men Mahavira Ke Upadesa, Matura LIST OF ARTICLES Seminar, 1997 3. Dharma Ki Paribhasa Ka Vikasa, Prakrta Vidya, 1996 4. Definiion of Religion, Nirgrantha, Vol. 2, 1997 5. Social Impact of Jinistic Conceptions in 21st. Century, Sambodhi Ahmedabad, 1998 6. Jainon Ka Tirthankaravada, Acarya Desabhusana Abhinandana Grantha, 1992 7. Bundelakhanda Ke Vidvanon Ka Jaina Dharma Samvardhana Men Yogadana, Tirthankara Vani, 1996 8. Saraka Jati Ke Utthana Ke Upaya, Sarak Seminar Proc., Delhi, 1997 9. Sramana Tradition of Mahavira, National Seminar, Varanasi, 2003. 2. Agama 10. Agamatulya Granthon Ki Pramanikata Ka Mulyankana, JMLS. Fel. Vol., 1989 11. Kundakunda: Eka Mahana Vaijnanika, KCK Fel. Vol., 1998 12. Agam-Granthon Ka Sampadana: Eka Vivecana, Ibid, 1998 13. Jaina Dharma Ki Viajnanikata, Jaina Vishva Bhararti, Ladnun, Dec., 1996 14. Kundkunda Ki Drsti Men Agama Ka Svarupa, KCK Fel.Vol., 1998 15. Agamika Manyataon Ka Yuganukulana, Samanvaya Vani, 2002 (3 issues.). 16. Jaina Agamon Men Vijnana. Svadhyaya Siksa, 45, Jodhpur, 2003. 3. Dhyana (Meditation) 17. Dhyana Ka Sastriya Adhyayana: JML Fel. Vol., Rewa, 1989 18. Mantron Ki Sadhakata: Eka Vislesana, Arhat Vacana, 1996 19. Jaina Mantra-tantravada:Introd. of Jaina Dharma Aura Tantrika Sadhana, PVRI,Varanasi, 1997 20. Preksadhyana Aura Santi, ICPNA Seminar Proceedings, Delhi, 1999 21. Jaina Dharma Aura Tantrika Sadhana, Dr. Sagarmal Jain Fel., Vol., Varanasi, 1998 22. Dhyana Se Santi: Cikitsiya Paksa, Mumbai Seminar, 2002.

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RRTC-2 : (557) 23. Peace through Meditation: Some Medical Aspects, Jabalpur Seminar, Nov. 2001. 4. Chemistry (Rasayana) 24. Jaina Theory of Skandhas or Aggregates: JMLS Fel. Vol, Rewa, 1989 25. Chemical Theories of Jainas, Chymia, USA, II 1.1961 26. Jaina Agamon Men Rasayana Vijnana, Jinavani, Jaipur, 1970 27-29. Jaina Agamon Men Rasayana Vijnana, Jinavani, Pt. 2,3,4 Jaipur, 1970. 30. Chemical Contents in Astapahuda, Jaina Vidya Evam Praksta Seminar, Varanasi, 1987 31. Chemistry in Early Jaina Canons, ICHS, Zaragosa, Spain, 1993 32. Rasayana Vijnana Men Jainacaryon Ka Yogadana, Arhat Vacana, 2001 33. Jaina Theory of Atoms: an Evaluation, Tulsi Prajna 1985 34. Kundakunda Aura Dravya-guna-paryaya, Arhat Vacana, 1989 35. Jaina Agama Sahitya Men Rasayanika Manyatayen, SCD Fel. Vol., Jabalpur, 1977 36. Chemistry during Thakkur Pheru's Period: KC Shastri Fel. Vol., 1980 37. Pudgala Ke Visesa Abhilaksana, Amara Bharati, Rajgir 38. Contribution of Jainas to Chemical Knowledge, In Cont. of Jainas to Indian Culture, MLBD, Delhi, 1975 39. Pancastikaya: Eka Samiknatmaka Adhyayana, Kundkunda Sangosthi, 1997 40. Bharatiya Rasayana Aura Ugradityacarya Ka Kalyanakaraka, Jeet Fel. Vol., 1988 41. Comparative Studies on Atomic Theory of Jainas, Bombay Seminar, 2003. 5. Food Sciences (Abara Vijnana) 42. Jaina Sastron Men Ahara Vijnana, JMLS Fel. Vol., Rewa, 1989 43. Jaina Sistron Men Bhakeyabhakoya Vicara-I, Tulsi Praja, 16.2.1990 44. Jaina Sastron Men Bhaksyabhaksya Vicara-II, Tulsi Prajna, 16.3.1990 45. Jaina Ahara Vijnana, in Aspects of Jainology-Vol. IV, PVRI, Varanasi 46. Paryavarana Aura Ahara Samnyama, JVB, Ladnun (in press). 47. Vanaspati Aura Jaina Ahara Sastra (in press).

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(558) : 16HCG 6. Archeology 48. Jinamurtilekha Vislesana: Tirthankara Manyata Aura Bhattaraka Parampara, JMLS. Fel. Vol. Rewa, 1989 7. Physics (Bhautiki) 49. Contactility of Eye: an Evaluation, Tulsi Prajna, 6, 19.1982 50. Units of Length in Jaina Canons, Jaina Journal, 1986 51. Units of Time in Jaina Canons, Tulsi Prajna, March, 1985 52. Weights and Measures in Jaina Canons, Jaina Siddhanta Bhaskara, 1988 53. Jaina Bhautiki Aura Navina Bhautiki, Saharanpur Seminar, 1995 54. Sound, Electricity and Magnetism in Jaina Canons: SCD Fel. Vol. JBP, 1977 55. Heat and Light in Jaina Canons, SCD Fel. Vol. JBP, 1977. 56. General Properties of Mattergy in Jaina Canons: K. C. Shastri Fel. Vol., 1980 57. Jaina Darsana Men Kala Dravya Ki Vaijnanikata, Chandabai Vol., 1950 58. Jaina Manyata Men Sssti Ke Mula Tattva, Mahavira Smrti Grantha, 1953 59. Srotra Ki Prapyakarita ki Samiksa, Sramana, Varanasi, 1982 60. Jaina Theory of Sound: An Evaluation, Tulsi Prajna. 1983 61. Time: (for Encyclopedia, in press). 8. Biology (Jiva Aura Jiva-vijnana) 61. Jaina Sastron Men Jiva Aura Jiva-vijnana, Ballabha Satabdi Smarika, Agra, 1970 62. Definition of the Living-1, Tulsi Prajna, 12.4.1987 63-64. Definition of the Living-11, III, Tulsi Prajna, 1987-88 65. Akalanka Aura Jiva Ki Paribhasa, Tulsi Prajna, 1997 66. Studies on Biology in Tattvarthasutram, Sagvara, 1997, Sadhana Ka Mahayatri, 1998 67. Jaina Sastron Men Vanaspati Vijnana, Jaina Sandesa, 1975. 68. Botanical Contents in Jaina Canons, SCD Fel. Vol., JBP, 1977 69. Zoological Contents in Jaina Canons, SCD Fel. Vol., JBP, 1977. 70. Plants in Jaina literature, National Seminar, Rewa, 2003. 9. Medical Sciences 71. Medical Sciences in Jaina Canons, Hyd. Prakrit Seminar, 1993 10. Mathematics 72. Virasena Ki Ganitiya Upapattiyan, PC Gangwal Fel Vol., Jaipur, 1997

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APIE 2 : (559) 73. Sunya (Zero) in Jaina Canons, IV Int. Congress on Maths, Maebashi, Japan, 1999 74. Mathematical Formulary of Jinistic precepts, ArhatVacan, 2001. 75. Mathematics of Dhavala, Paper read at China Seminar, 2001 .. Technical Sciences (Takaniki Vijnana) 76. Technical Sciences in Jaina Canons, ICHS, Liege, Belgium, 1997; Shraman, 1998. 77. Scientific Literature of Jains, XII WSE, Helsinki, 2003. 2. Environmental Pollution (Paryavarana Pradusana) 78. Paryavarana Pradusana: Visangati Kisaki? , Pro. Antar-rajyiya Caritra-nirmana Seminar, Hastinapur, 1987. 79. Asta Mulaguna Aura Paryavarana, Chinsukha Das Centenary, Jaipur, 2000, Anekant, 2001 13. Theory of Knowledge 80. Jnanaprapti Ki Agamika Aura Adhunika Vidhiyon Ka Tulanatmaka Samiksana-I: JMLS Fel. Vol. , Rewa, 1989 81. Jnanaprapti Ki Agamika Aura Adhunika Vidhiyon Ka Tulanatmaka Samiksana-II, (in press) 82. Avagrahehavayadharanah, Amar Bharati, Rajgir & Anekanta, Delhi 14. Karmology (Karmavada) 83. Jaina Theory of Karma and Current Scientific Views, Jaina Journal, 1988 84. Karma Aura Karmabandha, Tulsi Prajna, 93-94 85. Karmavada: Vaijnanika Mulyankana, Tulsi Prajna, 1996 86. Karma Aura Karmabandha-I: KCK Vol, Jaipur, 1998 87. Karma Aura Karmabandha-II: Amara Bharati, Rajgir & Anekanta, Delhi 88. Karmavada: Mahaprajna Ka Abhinava Aloka, Surat Seminar, 2003. 15. Anekantavada (Relativism) 89. Vibhinna Darsanon Men Anekantvada Ki Ruparekha, Ahimsa Vani,1957 90-91. Pracya, Pascatya Aura Vijnana Darsanon Men Anekantavada Ki Ruparekha-3, Articles, VOA. 91. Jaina Relativism and Theory of Relativity, Tulsi Prajna, 1996 92. Relativity and Relativism, Arhat Vacana, 1996 93. Anekantavada and Conflict Resolution, Intl. Seminar, Baroda, 2002; 12 " WSC, Helsinki, 2003 16. General Research Articles 94. Videson Men Jainadharma Samvardhana, Tirthankara, Indore

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(560) : naMdanavana 95. Agamatulya Digambara Granthon Ka Angreji Anuvada, Mahasamiti Patrika, 1995 96. Science and Religion: ICHS, Hamburg, 1988 (Bocuum) 97. Subjects and Branches of Learnings in Jaina Canons: Arhat Vacana, 1996 98. Jaina Vidya Men Sodha Ki Disayen, KCS Vol., 1980 99. Jaina Vidyaon Men Anusandhana: Eka Sarveksana, Lakhnadon Seminr, 1974 100. Jaina Vidyaon Men Anusandhana: Eka Sarveksana (1973-83): Jinavani, 1987 101. Jaina Vidyaon Men Sodha: Naye Ksitija: Varanasi Sangosthi, 1998 102. Jaina Siddhanton Men Krama-parivartana : Eka Vivecana: H.L.M. Granth, Jabalpur, 2002. 103. Videson Men Sakahara Samvardhana, Prakrta Vidya: (Sakahara Anka) 104. Jainadharma Samvardhana Ke Liye Angreji Men Anudita Sahitya ki Avasyakata, Madras Lecture, 1998 105. Jaina Vidyaon Men Anusandhana, Eka Sarveksana. (1984-93): Jinavani 2003. 106. Alalita Sahitya Ke Anuvada Ki Samasyayen, Sramana, 1984 107. Pascima Men Sanmati Ka Samahara: Tirthankara, December, 99 108-110.Rightful Exposition of Jainism in the West, Tirthankara Vani Jan. Mar., 2000 111. Jaina Siddhanton Men Krama-parivartana-2, Anekanta, March, 2000. 112. Jaina Dharma Aura Vijnana (in press). 113. Jaina Sahitya Men Videsiyon Ka Yogadana, Ladnun, 1998. 114. Importance of Rsabhadeva, VOA, 1957. 115. Mahavira and His Religion, VOA, Oct. 55. 116. Catholicity of Religion of Mahavira, VOA, 63. 117. Bhagavana Mahavira, Mahakoshal, Raipur, 1970. 118. Bharatiya Darsanon Men Jagat Ki Ruparekha, Vijnana, 1958. 119. Atma Aura Punarjanma, Lecture in Delhi, 2001. 120. Dharma Ki Paribhasa Aura Jaina Dharma, Prakrta Vidya, 1987. 121. Harivamsa Purana Men Vidyayon Ke Vividha Rupa, Kota Seminar, 2001. 122. Theosophy and Jainism, Gwalior Convention of TS, 1997. 123. Dronagira Gajaratha: Ek Simhavalokana, Vindhyachal, 1955. 124. Kya Gajaratha Calana Ucita Hai ? Jainamitra, 1955. 125. Himsa Ka Samudra: Ahimsa Ki Nava, Pratapgarh Seminar, 2002. 126. Punya Aura Papa Ka Sambandha, Anekanta, 2002.

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IRANE- 2 : (561) 127. Caitanya Ki Koti (in press). 128. Himsa Ke Vividha Rupa, Jaina Pracaraka, April 2003. 129. Scientific Literate of the Jainas, 12" WSC, Helsinki, 2003. 17. Biographies 130. Dynamic Jaina Nun-Jnanamati Mataji; Jnanamati Fel. Vol., 1993. 131-133.Missionary Reformers: Br. Shitalprasadji, Tirtharkaravani, 1997 98 134. Jaina Anusandhana Ke Purodha-Yugvira, Yugavira Seminar, Tijara, 1998 135. Adarsa Santa Varniji, Jaina Sandesa, September 1955. 136-137. Hamare Santa Varniji, Jaina Sandesa, December 1955. 138. Acarya Kundakunda Ki Dena, JS Seminar, Sardhana. 139. J. J. Berelious, Vijnana, September 1960. 140. A.L. Lavosier, Vijnana, December 1960. 141. Humphry Devy, Vijnana, November 1961. 142. J.J. Ratherford, Vijnana, November 1962. 143. T. Graham, Vijnana, 1963. 144. Anusandhataon Ke Preraka, Upadhyeji, Anusandhana Patrika, Ladnun, 1972. 18. Polymer Chemistry 145-152.Crystalisation Kinetics of Polymers and Polymer-diluent Systems (1967-73 in Polymer, J. Polymer Sc., Makromal Chemie., J. Sc. Ind. Research ) 153. High Melting Polymers, Allahabad University Seminar, 1970 154. Crystalisation of Polymers (Hindi), Ujjain University Seminar, 1968 155. Bahulakon Ke Kristalan Ka Cindrella, Manisha, 1968 156. Ucca Bahulaka Aura Unake Kucha Bhautika Guna, Engineering College Magazine, Raipur, 1967. 157. Rasayanika Jagat Ke Bahurupiye, Vijnana Pragati, 1971. 158. Bahulaka Rasayana Ka Vikasa, Vijnana, 1971. 159. Kapade Bhi Ravedara Hote Hain, Vijnana Pragati, 1969. 19. Popular Articles 160. Vyartha Ke Padartha, Vijnana, 1953. 161. Kanon Ka Vistara Nirdharana, Chhatarpur Magazine, 1955. 162. Sankshalak, Vijnana Pragati, 1968. 163-166. Rasayan Vijnana: Eka Simhavalokana, Vijnana, 1952-53 167. Pithvi Aura Visva: Udbhava Aura Vikasa, Vijnana, 1955. 168. Vedon Men Vaijnanika Tathya, Vijnana, 1958. 169. Rajabhasa Ki Samasya, Navabharat, Raipur, 1969. 170. Takniki Sabdavali Ke Upayoga Men Vyavaharika Kathinaiyan, Vijnana, 1971.

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(562) : IGHT 171. Bhasa Samasya: Kucha Namra Sujhava, Raipur Magazine, 1967. 172. Adopt New Trends to Update Education. M.P. Chronicle, 02.12.1970. 173. Crystals of Fibres, Science Reporter, October 1970. 174. A Chemist Looks at Curry and Haggis, Jyoti, Glasgow, 1966. 175. Chemistry of Chemists: Chhatarpur Magazine, 1956. 176. Utilisation of Wastes: Chhatarpur Magazine, 1955. 177. Ajnana Ke Upasraya Men (translation of Bacon's article): 1958. 178. Gandhi Satabdi Men Gandhivada ka Nava-Samsakara: Raipur, 1969. 179. America Men Rasayanika Engineering Ki Siksa: Engineering College Magazine, Raipur, 1966. 180. Takaniki Sabdavali Aura Sahitya: Engineering College Magazine, Raipur, 1967. 181. Mesmerism Ke Aviskarta, Dr. Mesmer, Sarasvati, 1953. 182. Gramodyoga Aura Tadguda, Vindhyachal, 1956. 183. Vanya Udyogon Ka Vikasa Avasyaka Hai, Bhaskar, 1957. 184. Carva Aura Chironji, Vindhyacal, 1956. 185. Mahua Aura Guli, Vindhyacala, 1957. 186. Hama Pragatisila Hain?, Vira, 24 October 1949. 187. Dharma Pracara - Prasara Ki Eka Yojana, Sramanopasaka, 1972. 188. Jaina Vidvatta: Hrasa Ya Vikasa, Vitaragavani, 2001. 189. Jain Scholarship: Growth or Decline, Tirtharkaravani, September 2001. 190. Takaniki Sahitya Ka Hindi Anuvada, MPH Granth Akademy, Bhopal, 1985. 191. England Ka Jaina Samaja: Jaina Pracaraka, 2002. 192. Quantum of Beneficence of Violence and Non-violence, Satyabhakta Bhavana, 2003 20. Travel Articles 193. Bombay Aura London, Mahakoshal, Raipur, 1967. 194. Rewa aur Releigh, Jagran, Rewa. 1971. 195. Tour of Science Students, Chhatarpur, 1956. 196. London Ka Jaina Vidya Seminara, Jaina Pracaraka, 2002. Editorships of Felicitation Volumes 1. Pt. Sumeruchandra Diwakara Fel. Volume, Jabalpur, 1977 2. Pt. Kailashchandra Shastri Fel. Volume, Rewa, 1980 3. Pt Jaganmohanlal Shastri Sadhuvada Grantha, Rewa, 1989 4. Shri Babulal Satbhaiya Abhinandan Grantha, Tikamgarh, 1995 5. Itihasratna Dr. Kastoorchand Kasliwal Abhinandan Grantha, Rewa/Jaipur, 1998.

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UPATE- 2 : (563) Books on Jainology 1. Mahavira Ki Kahani: Vardhamana Ki Jabani, Comarade Club, Jabalpur, 1975 2. Jaina System in Nutshell, Nij-Jnansagar Kosha, Satna, 1993 3. Glossary of Jaina Terms, Jaina Intl., Ahmedabad, 1995 4. Scientific Contents in Praksta Canons, PVRI, Varanasi, 1996 5. Sarvodayi Jaina Tantra, Potdar Trust, Tikamgarh, 1998 6. Dhavala-1 (Eng. Trans.): PC Shastri Foundation, Roorkee (in Press) 7. Jaina Karmology (Eng. Tr. of Rajavartika Chapter 8), Navadarshan Society, Ahmedabad, 1998. 8. Stationings (Thana Eng. Tr.) to be published by JVB, Ladnun. 9-10. Translation of Rajavartika Chap. 2 (Published, 99) and 5 under INSA project (Published 2000). 11. Subjectwise Classification and English Translation of Canonical Contents: INSA Project (in progress). 12. Sat-prarupana Sutra (English Translation), Humanities Press, Canada, (in press). 13. English Translation of Jaina Bharati, (to be Published at Hastinapur). 14. I Am Mahavira, PVRI, Varanasi, 2002. 15. Sadhaka Mahavira, Chhatarpur, 1955. 16. Varniji Ki Madhura Kahani (ed.), Tikamgarh, 1952. 17. Jaina Dharma Ki Vaijnanika Adharasila (Hindi Translation of Dr. Mardia's 'Scientific Foundation of Jainism,' PVRI. Varanasi). 18. Translation of 21 Lessons of Course for M.A. (Previous)/B.A. on Jainism, JVB Ladnun. 19. Translation of Thoughts and Prayers, Jain Center, Leeds, U.K. 20. English Translation of Kasayapahuda (in press). 21. English Translation of Rajavartika, Chapter 6-7, (in progress) Other Books 1. Jada Jagat ki kahaniyan (4th Children Lit. Award, 1960): Sasta Sahityamandal, Delhi, 1960. 2. Vijnana Ki Kahaniyan, M/s. Kalyanmal & Sons, Jaipur 3. Apaka Svagat Hai, M/s. S. Chand & Co., Delhi, 1970 4. Vijnana Ke Badhate Kadama, M. M. General Sores, Jabalpur, 1960 5. Engineeri Padarthon Ka Rasayana, Hindi Granth Academy, Bhopal, 1970. 6. Rasayana: Eka Prayogatmaka Vijnana (Translation of Chem. Study Book)

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(564) : 1671057 7-22. Chemistry Course Books for class VIII-XII : M.M.General Stores, Jabalpur. 23. Graha Rasayana, Shivlal & Co, Agra, 1980. 24. Bhautika Rasayana-I, Khanna Publishers, Nagpur, 1972 25. Sukhi Raj Kumar and Other Stories: (Tr.), Lal Award, Vindhyachal Prakashan, and Chhatarpur, 1955. 26. Ucca Bahulaka, M.P. Hindi Granth Academy, Bhopal (in press). 27. Buddha Bole (in press). 28. Rasayana Prayogiki, Mahavira Prakashan, Chhatarpur, 1955. 29. Karbanika Rasayana, Cooperative Society, Chhatarpur, 1957. 30. Quantum Yantriki Aura Taranga Yantriki (in press). 31. Videsa Yatra Ki Dainandini (in press). 32. Svami Satyabhakta (1901-99, Eng. Trans.), Satyashram, Wardha, 1965.

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pariziSTa- 3 jIvana citra 1. adhyayanazIlatA ve aneka pragatizIla evaM svatantra vicArakoM ke lekhoM tathA samparka se apane adhyayana - kAla meM hI prabhAvita hue the / phalataH vaijJAnika manovRtti ke sAtha adhyayanazIlatA evaM vizleSaNaparakatA ke guNoM kA pallavana unameM asAdhAraNa rUpa se huA hai| 2. prAcIna evaM navIna ke samanvaya ke pratIka ve 'purANabhityeva na sAdhu sarvam' kI dhAraNA se sahamata haiM aura AcArya siddhasena ke isa mata ke samarthaka haiM ki prAcIna kI parIkSA karanA cAhiye aura use Adhunika rUpa meM prastuta karanA caahiye| sAtha hI, navInatA kA bhI Azraya lenA cAhiye jisase prAcIna mAnyatAoM meM yugAnurUpatA A ske| unakA samagra lekhana isI pravRtti kA pratIka hai| 3. rASTrIyatA kI pravRtti ApakA mata hai ki bhAratIya saMskRti vizva kI eka utkRSTa mArgadarzaka saMskRti hai / usakA saMvardhana evaM vizvIkaraNa vartamAna tanAvapUrNa jIvana ko adhika sukhamaya banA sakatA hai / phalataH ve prakrambha se hI rASTrIyatA se otaprota rahe haiN| unhoMne 1942 ke svatantratA Andolana meM, apane bacapana meM hI, sakriya bhAga liyA aura 1962 meM to unhoMne videza meM rahate hue glAsgo kI bhAratIya samiti ke maMtrI ke rUpa me bhArata-pAka yuddha ke samaya paryApta dhanarAzi ekatra kara bhArata bhejI / 4. jaina saMskRti kA saMvardhana * Apa mAnate haiM ki vizva ke aneka dharmoM kI tulanA meM jainadharma meM vaijJAnikatA evaM manovaijJAnikatA paryApta mAtrA meM hai| yaha bhaktivAda aura buddhivAda- donoM kA samanvaya kara nayI jIvana-zailI ko prerita karatA hai| isI dRSTi se unhoMne prArambha se hI jaina dharma ke sArvajanika saMvardhana kA kAma kiyA hai| ve aneka saMsthAoM evaM AyojanoM ke karNadhAra rhe| videza meM bhI ve 'jaina mizana' ke saMvAdadAtA rahe, aneka vyaktiyoM ko jainadharma se paricaya karAyA aura bAnavarI (yU. ke.) korTa se pUrva - sthApita jaina lAibrerI kI DipojiTa rAzi bhArata bhijvaaii| unhoMne A. bAbU kAmatA prasAda jI dvArA pravartita baDagoDesa varga ke sArvajanika pustakAlaya meM jaina- vidyA kI pustakoM ko suvyavasthita kiyaa| Apane laMdana meM Ayojita prayogazAlAoM meM hone vAle pazuoM ke prati krUra vyavahAroM ke virodhI antarrASTrIya saMgaThana meM bhI do bhASaNa diye| usake bAda se to ve nirantara deza-videza meM jaina saMskRti ke saMvardhana meM kAma karate rahe jo Aja bhI jArI hai| 5. lekhana kI vividhA dharmazAstrI aura rasAyanajJa hone ke kAraNa unake lekhana me paryApta vividhatA rahI hai| unhoMne rasAyana vijJAna se sambandhita to kama hI lekha (zodha aura lokapriya) likhe, para jaina dharma meM varNita bhautika aura AdhyAtmika jagat se sambandhita lagabhaga bIsa viSayoM para 175 zodhalekha evaM lokapriya lekha likhe haiN| unhoMne jaina vidyAoM se sambandhita 10 kRtiyoM ko svayaM lekhana tathA 2 kRtiyoM meM lekhana-sahayoga diyaa| Ajakala ve buddhivAdI jaina graMthoM ke aMgrejI anuvAda ke kArya meM lage haiN| dhavalA -1, satprarUpaNA - sUtra, jaina bhAratI, rAjavArtika

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pariziSTa 4 1. svAmI satyabhakta 4. rAhula sAMkRtyAyana 7. muni mahendra 10. bra. amaracaMdra jI 13. paM. dalasukha mAlavaNiyA 16. bAlacaMdra kavi 19. caMdrabhAna vakIla 22. dhanya kumAra siMghaI 25. DAlacaMdra jaina 1. prabhAvaka vyaktitva 2. svAmI satyaprakAza 5. AcArya tulasI 8. muni naMdighoSa vijaya 11. kuMvara digvijaya siMha 14. DA. sAgaramala jaina 3. Ananda kausatyAyana 6. AcArya mahAprajJa 9. pU. gaNeza prasAda varNI 12. DA. nemIcaMdra jaina 15. mahendra kumAra ___ 'nyAyAcArya 18. kapUracaMdra vaidya, 21. paM. amRtalAla zAstrI 24. paM. phUlacaMdra zAstrI 17. kanhayAlAla, kaTanI 20. zrI dAmodara dvivedI 23, zrI bAlacaMdra jI 2. gurujana 1. paM. pyArelAla jI 2. DA. vI. rAya 4. paM. kastUracaMdra zAstrI 5. paM. govinda rAyajI 7. paM. kailAzacaMdajI 8. paM. mahendra kumArajI 10. devadatta jI darzanAcArya 11. DA. gopAla tripAThI 13. DA. sarayU prasAda 14. pro. ghoSa 16. DA. bRja mohana 17. pro. liyo meMDalakarNa 19. DA. zrIkRSNa lAla 20. pro. epha. ela. sviTana / 22. paM. zikhara caMdra jI 23. zrI kapUracaMdra, IsarI 25. pro. esa. Ara. baghezvara 26. DA. vizvanAthan 3. mAsTara mohanalAla 6. mAsTara TekacaMdra 9. paM. amRtalAla jI 12. ke. sI. triguNAyata 15. pro. bAbUlAla 18. DA. eca. ena. bosa 21. pro. paoNsana 24. DA. esa. pI. pAThaka 27. gaMgAdhara parAjulI 1. zrI esa. ena. banarjI 4. DA. ke. siMha . 7. pI. sI. vAdhavAnI 10. zrI esa.ke. selaTa 13. DA. gopAla tripAThI 16. esa. ena. saksenA 19. Ara. sI. caurasiyA 22. DA. vhI. pI. dube 3. prAcAryagaNa 2. zrI je. sI. agravAla 5. pro. pI. sI. seThI 8. zrI vI. saravaTe 11. zrI Ara. khannA 14. zrImatI ke. mehatA 17. pro. esa. pI. dube 20. pro. Ara. moharira 3. DA eca. Ara. mizrA 6. DA. ravi prakAza 9. DA. ena. eca. harakare 12. Ara. esa. dezapAMDe 15. zrImatI AI rAjU 18. DA. maheza bhArgava 21. DA. e. esa. kapUra 1. ratanacaMdra rahalI 4. jJAnacaMdra Aloka 7. bAlacaMdra kavi 10. ratananusAra 4. sahayogIjana 2. premasAgara 5. harIndrabhUSaNa 8. daravArIlAla 11. Ara. sI. deva 3. gulAbacaMdra TaDaiyA 6. udayacaMdra 9. narendra vidyArthI ____12. gulAbacaMdra darzanAcArya

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pariziSTa-4 : (569) 13. prakAzacaMdra siMghaI 16. lakSmaNa prasAda 19. nAthUlAla zAstrI 22. svadeza kumAra 25. sagunacaMdra TaDaiyA 28. bAbUlAla bAsala 31. DA. rUpacaMdra jaina 34. dhanyakumAra 37. DA. ravIndrakumAra, 40. DA motIlAla, 43. zikharacaMdra laharI 46. Ara. sI. deva 49. zrI devendra siMghaI 52. zikharacaMdra, 55. puSpendra kumAra jaina, 14. kuMdanalAla, dillI 17. mahendra kumAra 20. lalitakIrti 23. DA. surezacaMdra 26. kRSNacaMdrAcArya 29. dayAcaMdra, TI. 32. choTelAla, satanA 35. paMcamalAla, rAyapura 38. DA. ema. pI. dvivedI 41. motIlAla, pUnA 44. bra. zikharacaMdra 47. pUranacaMdra murAdAbAda 50. bAlacaMdra kavi 53. kailAza iMjI., 56. DA. DI. sI. jaina 15. urmilA prasAda zukla 18. bAbUlAla khataulI 21. paM. padamacaMdra zAstrI 24. paramAnanda bhAIjI, 27. paM. jJAnAnanda 30. dayAcaMdra, damoha 33. paMcalAlajI, rIvA 36. DA. bhAgacaMdra, sivanI 39. motIlAla, sAgara 42. vijaya, mahAvIrajI 45. upendra siMha 48. saMtoSabhAIjI 51. o. ena. mAthura 54. suzIla caMdra divAkara 57. kastUracaMdra kAsalIvAla

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pariziSTa 5 mere sakhA, mere guru, mere bhAI nandalAla mere sakhA mere guru mere bhAI nandalAla mana hI mana na mAlA japI cupacupa na caoNpA mAla vicAra cAturya se calI aisI caturvidha caturacAla ki jAnA duniyAM ke kone-kone kA hAlacAla deza videza meM bicha gayA tere bhAla kA kamAla ghere rakhA zuru se hI par3hane-par3hAne kA jAla mere sakhA mere guru mere bhAI nandalAla abhAvoM meM pala-pala kara bina chala bala zUnya bhAvoM meM bhI suvidhA juTAte aTala sarvadarzanAcArya meM pratiSThita prathama sabala saMgasaMga ema.esa-sI. pAyA uccatama saphala par3hanA par3hAnA yahI rahI sadA ApakI cAla mere sakhA mere guru mere bhAI nandalAla zikSA vibhAga meM jaba pada pAyA vyAkhyAtA phira bhI lagA tumheM abhI kucha nahIM AtA kucha AtA para marmajJamana gAgara bhara na pAtA anveSaNa karane chor3a diyA svadeza ahAtA bina mAlAmAla laMdana meM khapAyA kapAla mere sakhA mere guru mere bhAI nandalAla satat zramaNa bhAla bhramaNa se khulA pI-eca. DI. khAtA badhAIyAM pAne svAMga asama sakSama kSamA ko chakAtA sarasvatI sajatI sauta jahAM kSamA ko kahAM suhAtA . pahuMca svayaM gaI kSamA para svara kSamA kaise kara pAtA videzoM meM bane bhAratIya darzana ke dalAla mere sakhA mere guru mere bhAI nandalAla pAyA jJAna apAra baoNTa rahe jisakA nahIM pArAvAra hajAroM vidyArthI kareM DAkTara injIniyarI kArobAra putra-putriyAM bhI bane DAkTara injIniyara hara prakAra dhuAMdhAra jJAna vijJAna ke prasAra se rahA sarokAra beTe beTiyoM kA pAkara pyAra huye lAla gulAla mere sakhA mere guru mere bhAI nandalAla sana unnIsasauaThAsI taka rahe zAsakIya sevA meM saMlagna phira deza videza meM kara rahe vijJAna vitaraNa nirvighna saba ziSya haiM natamastaka koI nahIM ho sakatA kRtaghna zatAdhika varSoM taka rahegI yahI saubhAgyamayI zubhalagna vizvAsa hai merA vizva meM raheM sadA bahAla mere sakhA mere guru mere bhAI nandalAla / / zikharacandra laha

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About the Author Born in Chhatarpur district of M.P. (India) and educated at Kodarma and Varanasi upto Shastri and Acharya in Jainism and M.Sc. in Chemistry, Dr. N.L. Jain did his Ph.D. in U.K. and postdoctoral training in U.S.A. He served as Lecturer and Professor in M.P. State Service retiring in 1988. He has since been project investigator, U.G.C. and National Science Academy, Delhi based at Rewa, M.P. 'Religion and Science' has been his most interesting subjects. He has presented large number of papers in national and international seminars with about four scores of published papers and books. He hold 'Lal' and 'Children Literature' awards for his literary activities. He attended Assembly of World Religions (1989), Parliament of World Religions (1993), International History of Science Congress in Germany & Spain and International Anti-vivisection Conference in London. He has lectured in Jaina centres of U.S.A. and U.K. Currently, he is involved in translating some Jaina pro-canons in English like Kasayapahuda, Sarvarthasiddhi etc. Besides, he is actively associated with Theosophical Society and Jaina Kendra, Rewa (M.P.)

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Rs. 400.00 Rs. 120.00 Rs. 150.00 Rs. 100.00 Rs. 120.00 Rs. 400.00 Rs. 300.00 Rs. 100.00 Rs. 500.00 Rs. 200.00 Rs. 300.00 Parshwanath Vidyapeeth Our Publications in English Scientific Contents in Prakrit Canons Dr. N. L. Jain Pearls of Taina Wisdom Dulichand Jain Pristine Tennison S. M. Jain Jaina Kaimology Dr. N. L. Jain Apanigraba: the Humane Solution Dr. Miss. Kamla Jain Jainism in Global Perspective Ed. Dr. S. M. Jain & Dr. S. P. Pandey Studies in Jaina Art (Lind Edition) Dr. U. P. Shah Jainism in India Ganesh Lalwani Dr. Charlotte Krause: Her Life & Works Dr. Sagarmal Jain & Dr. S. P. Pandey Astaka Prakatana Ed. Dr. A. K. Singh laina Temples of Western India Dr. Harihar Singh Tsing Culture Dr. Mohanlal Mehta 13. Jana Psychology Dr. Mohanlal Mehta 14. Literary Evolution of laumacharyam Dr. K. R. Chandra 15. Mult-Dimensional Application of Anekantavada Ed. Dr. S. M. Jain & Dr. S. P. Pandey Studies in Jaita Philosophy Dr. Nathmal Tatia Mocory of Reality in Jaina Philosophy Dr. Dr. J. C. Sikdhar Dama Epistemology Dr. I. C. Shastri 19. The Concept of Paacaula in Indian Thought Dr. Kamla Jain 20. Doctrine of Karman In Jaina Philosophy Dr. H. V. Glasenapp 21. The Path of Arhiat T. U. Mehta 22 Jaina Perspective of Philosophy Religion Dr. Ramjee Singh 23. An Introduction to Taina Sadhana Dr. Sagarmal Jain Patshwanathi Vidyapeedia I.T.I. Road, Karaundi, Varanasi - 5 Rs. 80.00 Rs. 120.00 Rs. 20.00 Rs. 60.00 Rs. 200.00 Rs. 300.00 Rs. 350.00 Rs. 150.00 Rs. 150.00 Rs. 200.00 Rs. 200.00 Rs. 40.00