Perspectives in Jaina Philosophy and Culture

Author(s): Satish Jain, Kamalchand Sogani
Publisher: Ahimsa International
Catalog link: https://jainqq.org/explore/011085/1

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Perspectives in Jaina Pritlosophy
and Culture
Shri Satish Kumar Jain
Chi • te;ot
Or Komni Chond Sogoni
Executivo Editor
Ahimsa International
New Dolhi (Indio)

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Published by Secretary General Ahimsa International688, Baba Kharak Singh Marg, New Delhi-110001 (India)
3200.00
February, 1985
Printed by, Ajay Kala Journal Press, A-3, Jayantı Market, Jaipur (India)

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ADVISORY BOARD
Shri Jainendra Kumar
Shri Alshaya Kumar Jain
Dr Jyoti Prasad Join
Dr TG Kalghatgi
Dr Mohanlal Mehta Dr John R A Mayer
Dr G C Patni
Dr Sagarmal Jain
Dr TJ Salgia
Shri Yashpal Jain
Pt Kadarh Chandra Jain
Pt Dalrukh D Malvanin Shre Lakshmi Chandra Jain Dr Vilas A Sangave Di Padmanabh $ Jaini
BOARD OF EDITORS
Dr K C Jain
Dr Kumarpal Desar
Dr Vimal Prakash Jain
Shri G C Khinduka
Dr Harindra Bhushan Jain
Dr M D Vasantharaj
Dr S R Bhatt
Dr Ramjee Singh
Dr K R Chandra
Dr Narendra Bhanawat
Dr Nizamuddin

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ayaneparamewomenewpreme
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मङ्गलमंत्र । णमो अरहंताण णमो सिद्धाणं णमो आयरियाणं णमी उवज्झायाणं । णमो लोए सब्बसाहुणं से
Jadoob, एसी पचणमोक्कारी सन्चपावप्पणासणी।
मंगलाण च सल्वेसि, पढम हवह मंगल।
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CONTENTS
ENGLISH SECTION
Dr S R Bhatt
Dr RM Kasliwal
Prof GR Jain Dr Mohan Lal Mehta Dr Kamal Chand Soganı Dr M M Kotharı
Preface Ahimsa International in Retrospect
Editorial 1 The Concept of Paryaya
A Singular Contribution of Jainism to World Philosophy 2 Concept of Soul in Jaina Philosophy and its Scientific
Interpretation 3 Space, Time and the Universe 4 Jaina Yoga 5 Fundamentals of Jaina Mysticism 6 The Positive Content in the
Concept of Non-Violence 7 Ahimsa and Vegetarianism 8 Food, Health and Jainism 9 Vegetarianism 10 Ahimsa 11 Ahimsa-Best solution for
all Problems 12 Ahimsa-Non-Violence 13 Non-Violence Religions and
Common Sense 14 Sauraseni Jaina Scriptures 15 Jainism in Buddhist Literature 16 Contribution of Jaina Poets to
Rajasthani Literature (9th to 16th Cent)
Shri Satish Kumar Jain Dr Dhananjay Gunde Shri Nitin Mehta Shri Shrenik Kasturbhai Dr S S Jhaveri
Sant Kirpal Singh Dr ZP Thundy
Dr Raja Ram Jain Dr Bhagchandra Bhaskar' Dr KC Kaslıwal

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17 Sarasvati in Jaina Art
18 The Art and Iconography of Jaina Caves at Ellora
19 Contributions of the Jainas to Mathematics
20 Contributions of Jainism to Indian Culture in Ethical and Social Spheres
21 Jaina Contribution to Indian Culture
22 Glimpses of Jaina Cultural Heritage
23 Outstanding Contribution of Jainism to Karnataka Culture 24 Namokara Maha Mantra 25 Puja or Worship as practised among the South Indian Jainas 26 Jaina Concept of the Sacred 27 Status of Women in Jainism 28 The Role of Lay-Votary in Jainism
29 The Relevance of Jainism in the Present World
30 The Role of the Jaina Heritage In Today's World
31 Dynamics of Extinction
32 Siddhachalam
33 Jaina Centers and Societies 34 The Spell of the 'Mantra' 35 International Mahavira Jain Mission
36 Jaina Society Jain Centre
37 Shri Atam Vallabh Jain Smarak Shikshan Nidhi
38 Svaraj in Ideas in Jainism
Dr Maruti Nandan P Tiwari
Prof VL Dharurkar
Dr G C Patni
Dr K C Jain
Dr Vilas A Sangave
Dr Jyoti Prasad Jain
Dr B K Khadabadi
Shri Pravinchandra J Shah Dr M D Vasantharaj
Prof Padmanabh S Jaini Dr Jagdish Chandra Jain Dr Arun Pratap Singh
Dr Sagarmal Jain
Dr John R A Mayer
Shri Bharatbhai B Shah Shri Chander Jain
Shri Laksmi Chandra Jain
Shri Gyan Chand Biltiwala
66
72
77
81
84
88
91
94
98
102
106
109
112
117
121
123
126
133
137
139
143
147

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हिन्दी खण्ड
(1) जैन अागम साहित्य
साध्वी कनकधी
डॉ श्रीमती पुष्पलता जैन
(2)
जैन रहस्यवाद
प्रो प्रवीणचन्द्र जैन
(3) जैन दर्शन में प्रतिपादित
आधारभूत जीवन-मूल्य
(4) जैन मन्त्र-विद्या
श्री सोहनलाल देवोत
डॉ वशिष्ठ नारायण सिन्हा
जैन दर्शन का मामान्यविशेषवाद
डॉ निजाम उद्दीन
"प्राचाराग" में अहिंसा का विवेचन
डॉ कुमारपाल देसाई
गुजगत की सस्कृति में अहिंसा-भावना
(8)
जैन दर्शन और 'करुणा'
श्री कन्हैयालाल लोढा
डॉ के पार चन्द्र
(9) विविध भारतीय भापानो के
क्रमश विकास की कडियो की सुरक्षा मे जैनो का अद्वितीय प्रदान
(10)
जैनदर्शन में मृत्यु-विषयक प्रवधारणा
डॉ धोमती शान्ता भानावत
(11) जैन आयुर्वेद ममीक्षा
पौर माहित्य
डॉ राजेन्द्र प्रकाश भटनागर
डॉ नरेन्द्र मानावत
(12) जैन दर्शन मे जनतात्रिक
सामाजिक चेतना के तत्व

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श्री जिनेन्द्र कुमार जैन
डॉ रामजी सिंह
(13) राष्ट्रीय विकास यात्रा मे
जैन धर्म एव जन पत्रकारो
का योगदान (14) आधुनिक युग मे जनदर्शन
की प्रासगिकता (15) जैनदर्शन और विश्वशान्ति (16) विदेशो मे प्राकृत और
जनविद्यानो का अध्ययन (17) विदेशी विद्वानो द्वारा जैन साहित्य
का अध्ययन व अनुसधान (18) सुस्वागतम्
प्राचार्य विजय इन्द्रदिन्न सुरि डॉ हरीन्द्रभूषण जैन
डॉ देवेन्द्र कुमार शास्त्री
श्री महेन्द्र कुमार 'मस्त'

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PREFACE
“Perspectives in Jaina Philosophy and Culture" has been brought out at the occasion of the Third International Jain Conference held at New Delhi on February 8, 9 & 10, 1985 The First International Jain Conference was held on October 3 & 4, 1981 at the United Nations Plaza, New York, USA The Second such Conference was held at London on October 1 & 2. 1983
As many as 2800 world scholars, delegates and participants had attended the Third International Jain Conference at New Delhi It was a very big, splendid and historic event of the Jains of the world A wide range of subjects including world peace, disarmament, non-violence, vegetarianism, ethical way of life, Jain philosophy, culture, and literature were discussed at this Conference The Conference was an ensemble of highly distinguished world scholars, many of whom are the prolific writers and reputed scholars of their subjects
If the deliberations of the Conference will result in world peace, mutual understanding and furtherance of the movement of non-violence and vegetarianism, propagation of Jain doctrines, promotion of Jain culture and literature, the purpose of holding the Third International Jain Conference will truly be achieved
Perspectives In Jaina Philosoply & Culture" containing 52 scholarly articles written by eminent scholars of India and other countries introduces the readers with the various aspects of Jaina thought, culture, literature, history, archaeology etc Some of the authors have done ample justice in going into the depth of this subject in these articles
The book also contains photographs of a few most famous Jaina temples and icons of India, which have been used from my large Collection
The Boards of Advisers & Editors include celebrated authorities of Jaina studies Considerable efforts have been made by Dr KC Soganı Professor & Head, Department of Philosophy, Sukhadia University, Udaipur, who is its Executive Editor, in collecting and editing the articles He has made dedicated efforts in

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making it a memorable collection Credits are also due to Dr G C, Patni, Jaipur, an Editor, in the Board of Editors, who has taken much pains in proof-reading and lay-out of the book Shri Gyan Chandra Khinduka, a respectable social figure of Jaipur, has dedicatedly discharged his responsibility in getting the book printed at Jaipur under his personal supervision Shri MR Jain President of Ahimsa International has also assisted me in a large way in bringing out this publication Thanks are also due to Shri Ajay Kala, the young Proprietor of the Journal Press, Jaipur, who has printed this book
Dated, 28th February, 1985 New Delhi
Satish Kumar Jain
Chief Editor

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AHIMSA INTERNATIONAL IN
RETROSPECT
A band of enthusiasts had the missionary zeal to establish an institution which in course of time may develop into an organisation to propagate Ahimsa and Vegetarianism on national and international levels Thus, came into being the organisation "Ahimsa International" on January 26, 1973 with the blessings of Dr DS Kotharı, former Chairman of the University Grants Commission and a great scientist and educationist of the country and with the late Smt Om Prabha Jain, Ex-Finance Minister of Haryana State as the first President and Shri Satish Kumar Jain as the Founder Secretary-General
Dr Kothari is one of our Patrons The other Patrons are Sahu Shreyans Prasad Jain, Shri Shrenik Kasturbhai, Sabu Ashok Kumar Jain, Shri Dharam Chand Jain, leading industrialists and philanthropists, Dr L M Singhvi, the internationally renowned jurist, Dharmadhikari Veerendra Heggade of Dharamasthala and Shri S S Backliwal, a leading jeweller and Rotarian Shri Bachliwal served the organisation as President from August 27, 1978 to February 1984

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Shri Jainendra Kumar, the famous Hindi Writer, Shri Yashpal Jain, renowned Gandhian writer, Shri Akshay Kumar Jain former Chief Editor of Nav-Bharat Times and Prof Padmanabha S. Jaini, Professor of Buddhist Studies in the University of California are our distinguished honorary Members
Among the ojectives, Ahimsa International aims at the creation and fostering of international brotherhood, peacc, spirit of mutual understanding and love among the people of the world, propagate the theory and practice of Ahimsa (Non-violence) and Vegetarianism, 10 promote culturc literature and archaeology to help the destitutes, necdy and helpless, to establish Chapters, roundations, Chaitable Trusts and Educational Institutions for the furtherance of objectives, to tale delegations to foreign countries and to invite del-gations from there for the promotion of Ahimsa, Vegetarianism, culture, fine arts cic
Service to suffering humanity is the field to which Ahimsa International attaches considerable importance On several occasions, medicines, and equipments and other articles have been provided to sick and disabled persons and children, food, sweets, woollen jersies etc to Lepers, scwiug machines to the needy women, monthly scholarships to the needy families and children for education, and building material for village schools etc Ahimsa international has made a standing offer to all the large hospitals in Delhi to recommend suitable cases for defraying the cost of blood transfusion and life-saving drugs It proposes to provide medical and equipment assistance to the sick and disabled persons on permanent basis
During the 2500th Nirwan year of Bhagwan Mahavir in 1974-75, the programmes presented by Ahimsa International before the audience have won it spectacular popularity It has presented devotional music in a modern way in its classical character with aesthetic fervour The rendering of dance sequences by famous artists on the life and philosophy of Tirthankaras and the Buddha and on the Bhajans of great poets have been arranged at various places.
A significant achievement of Ahimsa International is the production of Ballet on Bhagwan Mahavir by Shri Ram Bharatiya Ka'a Kendra, a renowned dance and music institution of the country It was presented on three days on November 27, 28 and 29, 1974 at the Kamanı Auditorium, New Delhi and again on the pressing demand on December 26 and 27, 1977 The press and the public appreciated the lyric verses and superior performance of the artists, chorography music and light effects A bold venture, it opend new dimensions for presenting religious themes in appealing classical style which hitherto were considered unstagcable On the pattern of this Ballet many associations and institutions prepared and presented the Jain Ballets

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Honouring and extending recognition to the scholars and bringing together persons of the various fields have been the endeavour of Ahimsa International Various large and small functions have been organised to honour the distinguished scientists, scholars and those persons who have established large hospitals in the country and those Doctors who are providing medical and social service of a high calibre
Ahimsa International has taken up with the Government of India, with the institutions and individuals the need for propagating vegetarianism as a movement and the need for opening separate kitchens and hotels for vegetarian food
A letter written to the Ministry of Tourism has been circulated to all the hotels and restaurants of the country for necessary action This organisation proposes to further the cause of non-violence and vegatarianism and has approached the Government to reform its nutrition policy and food service to the patients in hospitals, to stop open display of meat-food and for showing compassion to animals
Suitable literature is also proposed to be brought out and adequate publicity intended to be made about the positive harm and ill effects caused by nonvegetarian food and the virtuous benefits and the salutary effects of vegetarian diet
The work of non-violence is also to be taken up on a much bigger scale than hitherto by seeking the co operation of thinkers, writers and social workers Suitable literature is proposed to be brought out on non-violence and prevention of cruelty to the animals
The First International Jain Conference was held in New York City, USA on October 3 & 4, 1981 The Second International Jain Conference was held at London, UK on October 1 & 2, 1983 These two conferences with the efforts of Acharya Sushil Kumarji, Shri Chitrabhanuji and others concerned have created international forums for the furtherance and discussion of subjects which are of vital importance for the Jains of the entire world
The invitation to hold the third International Jain Conference at Delhi in India was extended by the Secretary General of Ahimsa International who had attended the London Conference As the same was accepted, the Third International Jain Conference is being held at New Delhi on February 8, 9 and 10, 1985, on a large scale Eminent scholars and delegates from various parts of the world and India are attending this Conference The Conference will be of importance in several respects as the range of important subjects to be considered is much larger Ahimsa International in association with many Jain centers and institutions of various countries and India has made suitable arrangements for holding the Conference, discussion on various subjects, reading of papers by eminent scholars and social figures and for lodging and boarding arrangements of the delegates

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Ahimsa International has at present its head-quarters at New Delhi (India) and Chapters at Gwalior, Jaipur and Khatauli (UP) It is proposed to establish Chapters at several other cities of India and forcign countries The delegates participating in the Conference shall be of much assistance in furthering the objectives of Ahimsa International and the opening of its Chapters They are requested to please open Chapters in their cities and to co-operate in all works undertaken for the propagation of Non-violence & Vegetarianism
Satish Kumar Jain
Secretary General
New Delhi 1 February, 1985

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EDITORIAL
In the cultural history of mankind, only those people who have remained alive to the essential values of life are capable of meeting the challenge of situations arising from the animal nature in man. Psychologically speaking, we may say that animality is very strong in man, so much so that in cvcry walk of life it makes its gross as well as sophisticated appearance In fact, the history of civilization presents a constant fight between the humane and the animal in man The rise of humanistic religions in different parts of the world invites our attention to this fact, with the message that cthico-spiritual values inaugurate the all-round progress of the individual and society But with the advancement of science and technology, new values of life have emerged The rate of valuc change has grown very high, and in consequence it has baffled the great intellectuals of our times It has shattered "the presumed identity between one generation and the next and has made it impossible to predict future values by simple straight-linc projection " Thus the present century is the century of conflict between the values arisen from the impact of science on human behaviour and the values fostered by religions Notwithstanding all this, religions which are the guardians of the essential values of life are not antagonistic to the scientific advancements On the contrary, they are disposed to make use of the findings of science, so long as the cssential valucs of life are not hampered
In consonance with the above-mentioned spirit of religions, the Third International Jain Conference has been dedicated to the promotion of Ahimsa and World-peace, to the propagation of vegetarianism and spiritualism, 10 the upliftment of women and to the inculcation of valuc-oriented behaviour patterns in the Youth Besides, this conference proposes to highlight the contributions of Jainism in diverse fields of knowledge The publication of the book presenting the varied perspective in Jaina philosophy and culture will bring forth the cultural heritage of the Jainas in a nutshell The following running survey will introduce the reader to the general outline of the material presented in this book
In the history of Indian Philosophy, the answer to the question, 'how the world has come to exist ?' has been given either by cvolutionism (Sargavada) or by creationism (Srstivada) The latter accepts substancc-attribute distinction Here the significant contribution of Jainism is to introduce the concept of Paryaya

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(mode of existence), the like of which we do not find in the metaphysics of the non-Jaina schools of Srstivada According to Jainism, the Universe is composed of six substances Jiva (Soul), Pudgala (Matter), Dharma (Medium of motion), Adharma (Medium of rest), Akasa (Space) and Kala (Time) The doctrines of Anekantavada and Syadvada follow from Jaina Metaphysics Every substance is universal-particular and bears the relation of identity-in-difference There is no denying the fact that Jainism is a ethico-spiritual religion which substantiates the notion of self without ignoung the loftiest mystical heights From the Niscaya point of view the soul is pure, but from the Vyavahara point of view it is impure because of its association with Karmic particles These are attracted towards it on account of its passionate activities by following the dictates of Jaina Yoga, the soul makes itself free from these activities. The whole Yogic or mystic way may be summarised as follows Spiritual awakening, Purgation, Illumination, Dark night of the soul and Transcendental life For mystical realisation devotedness to the Panca-Paramesthis (The five Great Ones) is of great significance With these Five Great Ones, Namokara Maha Mantra is constituted This Mantra is the fountain-head of all the Mantras It constantly reminds us of the ultimate goal step by step It is a universal Mantra, devoid of any reference to name, gender race, nationality, class and creed It represents the Jaina concept of the Sacred' In Jainism, the basis of socio-spiritual ethics is Ahimsa, which means love and respect for life Though the doctrine of Ahimsa sounds negative, yet positively it may be called the doctrine of good-will towards all life The principle of Ahimsa has been preached by all the religions of the world in one form or the other, although Jainism has preached it in great detail including compassion, charity etc under its purview Food and Ahimsa have close relationship Ahimsa necessarily requires the taking of vegetarian food Many abdominal, cardiac and mental diseases are associated with the consumption of non-vegetarian food Again, food contributes to a larger extent in deciding the nature of a person No doubt, aggressive and violent behaviour are produced by non-vegetarian food It is a myth to say that strength and power depend on non-vegetarian food Above all, the finer sensibilities of man are vitiated and imperceptibly replaced by cruelty, brutality and inhumanity by the intake of non-vegetarian food Vegetarian food is favourable to the purity of thought and leads to refinement of character A movement in favour of vegetarianism is a great necessity, if both healthy and peaceful living are to be sought after "The greatness of a nation and its moral progress can be judged by the way it treats its animals " It is only by following an Ahimsa way of life that an individual dies a noble death This is known as pious Marana in Jaina scriptures Along with Ahimsa, Samata which includes both socio-economic equality and mental equanimity is basic to Jainism In fact, Ahimsa and Samata are the

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obverse and the converse of the same coin From the spiritual point of view all the souls are identical in nature The development of sensibility in man for sensing the sufferings of others is Karuna (Compassion) Kindness (Daya) is the conative expression of Karuna The depth of Karuna is the criterion of the spiritually evolved souls The values of Ahimsa, Samata and Karuna are of prime importance in Jainism These values colour Jaina outlook with democratic flavour Social freedom, socio-economic equality, welfare of all beings and ethico-spiritual secularism, and equality of both the sexes are the hall-marks of democratic set-up and Jaina philosophy subscribes to the development of democratic social consciousness in man For a successful democracy regard for the views of others is imperative This is Anekantavada in society It is the social principle of open-mindedness and intellectual tolerance It is of capital importance to note that Ahimsa fructifies in an atmosphere of Aparigraha, which we can cultivate by following the principle of 'trusteeship' advocated by Gandhi All this shows that the principles of Jainism are very much relevant to the solution of the present-day problems facing the world wherein nuclear weapons are piling up, international tensions are constantly growing, exploitation and possessiveness are not uncommon and co-existence and mutual assistance are in danger
It goes without saying that the fundamental principles of Jainism have come down to us through the Agamas preserved in the Ardhamagdhi and Sauraseni Prakrita languages On the Agamic literature, number of commentaries have been written The non-Agamic literature of the Jamas has been written in various languages like Prakrita, Apabhramsa, Sanskrita, Tamila, Telugu, Kannada, Gujarati, Rajasthani and Hindi The subjects covered are varied, such as logic, philosophy, poeties, grammar, astronomy, astrology, geography, lexicography, mathematics and medicine The narrative literature of the Jainas is voluminous It has to be added here that Pali canon of the Buddhists discusses some of the doctrines of the Jainas Besides, the literature of Jaina mathematics reveals that the text, Ganitasarasamgraha by the Jaina scholar Mahaviracarya (850 AD) is perhaps the first book wholly dealing with mathematics The knowledge of Jaina mathematics can also be gleaned from the Agamic literature As regards medicine the Kalyanakaraka of Ugraditya (8th cent) seems to be the orginal contribution of the Jainas to Ayurveda, though the Agamic literature discusses the treatment of patients by medicine and surgery In Karnataka, Gujarat, and Rajasthan the literature on Ayurveda has been abundantly written Nowhere in the Ayurvedic literature, the doctrine of Ahimsa has been violated Because of the cultural importance of Jaina literature, both Agamic and non-Agamic, the foreign scholars from Japan, Germany, England, USA, France etc have been attracted towards its study and research In regard to journalism, the Jaina Journalists deriving inspiration from the ancient democratic set-up have always fostered national and international consciousness and have always tried to make

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the society free from social alls They have actively participated in the freedom movement of India and have played an important role In the freld of Jaina art, Jainas have produced numerous and the finest specimens of architecture in different parts of the country They have constructed temples, temple-cities, cave temples, stupas, pillars and towers In the area of iconography the contribution of Jainas is also outstanding. Beautiful images of Tirthankaras and presiding deities carved on stone and metal have been preserved in Jaina temples and also in private collections The colossus at Sravanabelgola, set-up by the great Camundaraya in 981 A Dis world famous and has brought a distinctive cultural status to India The Ellora Jaina caves constitute a unique specimen of the configuration of northern and southern features of Jaina art Along with the Jaina monks and nuns, the role of lay-votary in Jainism has been of tremendous significance A healthy process of mutual co-operation between the Jaina ascetics and lay-votaries has been maintained since the emergence of Jainism It is to be borne in mind that if the followers of Mahavira dedicate themselves to the propagation of the Ahimsite way of life in socioeconomic sphere, an all-round progress can be effected at the pational and international levels
We are grateful to the learned scholars who have contributed their articles to this book We express our gratitude to the Members of the Advisory Board and the Board of Editors, who helped us in getting this book ready for publication Our thanks are due to Dr GC Patni, Shri Gyan Chandra Khuduka and Sushri Priti Jain for assisting us in the press work We also record our thanks both to the Journal Press and Kapur Printers of Jaipur for its printing and timely completion
Satish Kumar Jain
Chief Editor
Dr Kamal Chand Soganı
Executive Editor

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JAIN TEMPLES & ICONS
Photos by Courtesy Shri Satish Kumar Jain 688 BABA KHARAK SINGH MARG, NEW DELHI-110001 (INDIA)

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SAVEY
ཨཡ
ELDALARRYS
Bhagwan Mahavir, Shri Mahavir Ji Tirthakshetra (Chandanpur) Rajasthan

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22
salomniemand methodcabanan memecahkan semembeni
57 feet colossal world famous monolith Gommateswara Bahubalı 10th century AD
Shravanabelagola, Distt Hassan, Karnataka State

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LAN
13 Š
Vimala-Vasah (Adinath Temple) (1032 A D) b. Dandanayaka l'imala Delwara, Mt Abu (Rajasthan), Cauluksa style
Luna-Vasahi (Neminatla Temple) (1231 AD) by Tejapala Delwara, Mt. Ibu (Rajasthan), Ceiling

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Page #35

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Entrance

Page #43

The Concept of Paryaya-A Singular Contribution of Jainism to World Philosophy
Dr S. R Bhatt
The history of mankind reveals a constant recurrence of some fundamental problems which have agitated human mind right from the dawn of human civilization One of such perennial problems is the problem of the nature of reality The demand for some kind of universally acceptable conception of reality is one which inquisitive human mind cannot help making But no two human minds have ever agreed with each other in their pronouncements on the same The conclusions of reason and reflection at times lead us to the idea of One Being, an all-inclusive Absolute But the facts of life and experience, on the other hand, compel us to admit a plurality of existence which cannot be confined within the narrow walls of rigid identity We cannot help believing in the existence of one fundamental, allinclusive unity but at the same time we cannot deny the existence of the manifest plurality
A corollary of the problem of the nature of reality is the question, 'how the world has come to exist ? The earliest philosophical view with regard to the reality seems to have arisen out of an attempt to answer the question, 'whence this universe?' On this issue, in the history of philosophical thought in India there seem to be two distinct and diverse trends running parallel through the ages One trend is that of evolutionism (sargavada) advocated by the Samkhya, Vedanta and the Tantra And the other one is creationism (Srstivada) put forh by most other schools Instead of approaching the variety of philosophical schools in India in terms of a subjective and sectarian dichotomy of Astıka and Nastika schools, it will be logical and philosophically rewarding to relook them in the light of the distinction between Sargavada and Srstivada
The Sargavada begins with one unitary being as the ground of the entire variegated world, be it the pradhana of the Samkhya or the Brahman of the Vedanta or the Tantra The cosmic process is regarded as that of evolutioni e one splitting

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up into multiples It is a different thing whether this rise of the multiplicity from the bosom of the unitary being is a matter of appearance (Vivarta) or real transformation (Parinama) The advocacy of Sargavada naturally leads Satkaryavada or Satharanavada (Vivai tavada) in the sphere of causation It also implies the autonomy, and perhaps self-sufficiency, of the causal stuff for effectuation This, strictly speaking, rules out the creative role of Karma orIsvara in the cosmic process and demands the postulation of a kinetic view of matter in which motion is inherent and not imparted from outside Of course, as a substitute for Karma or Isvara, Sargavada has to bring in the role of Purusa or Avidya
The Srstivada, on the other hand, starts with a pluralistic approach to reality The cosmic ground here is not an undifferentiated unitary entity, but it consists of infinite reals having homogeneous and heterogeneous differences This naturally leads to atomistic conception of mind and matter which we find in the NyayaVaisesika, Mimamsa, Jainism and Buddhism Matter is regarded here as static, all motion is coming to it from outside The cosmic process is regarded as the combination of diverse simple clements resulting into more and more complex wholes But for this a need is felt to postulate Karma or God as a catalytic agent in the creative process Arambhavada or its varient Prattyasamutpada, AvayavaAvayavı model of the 'wholes' etc are the natural outcome
Another philosophically significant difference between Sargavada and Srstivada in the field of ontology has been the acceptance of the Dharma-Dharmibheda (substance-attribute distinction) in the latter and its rejection in the former The Brahman of the Advaita Vedanta and the Purusa and Prakrti of the Samkhya are attributeless
Coming to the central theme of this paper, we find that the substance-attribute distinction has been the basic plank of Srstivada It is commonly accepted by the schools of Mimamsa, Nyaya-Vaisesika, Jainism, Buddhism and Carvaka The Buddhists do not accept this distinction at the ultimate level because of their adherence to Anatmvada, at the empirical level in the form of Samanya Laksana or Kalpana, it is not unacceptable to them
Now the most significant and singular contribution of the Jaina school in the field of metaphysics is to carry forward this distinction to a step further by introducing the concept of Paryaya Though the reality has substantival and adjectival aspects, both substances and attributes exist in a particular form or mode at a particular time under particular conditions This conditioned mode of existence of substance and attributes is known as Paryaya
The point is that substances and attributes are conceived to exist not in an absolute or isolated way but in relation to other reals So this non absolutistic or relativistic view of reality leads the Jaina thinkers to postulate Paryaya
2

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According to the Jaina thinkers, thus no reality, whether in the form of substance or in the form of attribute, exists as such but only in a specific mode of existence There are infinite ways or modes in which reals can exist and this idea paves the way for the advocacy of Anekantvada, the central thesis of Jainism Likewise, in the field of knowledge, to know a thing is to know its substantival and adjectival aspects in a particular mode or form A particular mode appears only in a particular set of conditions With the changed conditions there will be another mode of existence of that thing So all our knowledge of a thing at a particular spatiotemporal locus is conditional and relative to the circumstances Of course, the possibility of absolute knowledge is all the while there This is the Nayavada or the relativistic theory of knowledge Since all knowledge is relative, the judgemental and linguistic expression of it has also to contain the relations and the conditions which characterise such a knowledge This is the theory of Syadvada which is further formalised in the form of Sapta-bhangi
Thus we find that the introduction of the concept of Paryaya brings about a tremendous modification in the Jaina metaphysics and epistemology, the like of which we do not find in the metaphysics of other schools of Srstivada The implications of this concept are deep and far-reaching in the fields of ethics, logic, mathematics, statistics and linguistic analysis Many of such elements have been worked out and developed by the Jaina thinkers, but many more are yet to be brought out For example, the qualitative dimension of the theory of the probability is a unique idea of Jainism which is only in an embryonic form and if its details are fully worked out, it is sure to result in a copernican revolution in the methodology of natural and social sciences It is a challenging task for the scholars of Jainology which, I think, should be highlighted in and earnestly taken up through the agency of this conference This can be achieved if inter-disciplinary and multi-disciplinary approaches are made to these areas of potential studies and whatever literature exists in this respect is made available in a language intelligible to us
Professor of Philosophy Delhi University Delhi (India)

Page #46

Concept of Soul in Jaina Philosophy And its Scientific Interpretation
Dr. R M Kashiwal
In Jainism the concept of Soul or Atma is very important In fact some even call it Atma Dharma Every lving organism has a Soul or Atma and it manifests through a body The physical body is therefore only a vehicle in which Atma, the living principle which gives rise to consciousness, resides Without this life force, the body is only a dead matter From the real point of view or Nischaya Naya, every soul is pure, perfect, all-knowing, all peaceful and all-blissful It is free from passionate thought activity, defect or infirmity, desire or ambition, care or sorrow It has infinite knowledge, infinite power and infinite happiness It knows all, sees all and is not affected by praise or defamation and maintains equanimity under all circumstances Therefore by nature it is pure and perfect and is capable of attaining Godhood and becoming Parmatma
But from the practical point of view or Vyavhara Naya, the Soul or Atma appears impure because of the various thought activities like anger, pride, deceit and greed and other passionate thought activities which taint the Atma just as the particles of dust or dirt may make a piece of white cloth appear dirty These thought activities and other similar activities produce Karmic matter or molecules and these get attached to the Atma (Soul) which is an unbroken whole substance, non-material in nature
Therefore, although basically every soul which is immortal and non-perishable, is pure and perfect but because of its association with Karmic matter it remains impure and does not attain Godhood and according to the Karmic actions of the individual it goes on through the cycles of deaths and births and so on, till such time that the Atma is able to get rid of the Karmic bondage by various processes and procedures and is able to reach the pure and perfect state, when it gets liberated and attains Moksha According to Jaina philosophy this is possible in every human being by his own individual efforts Therefore, in a nutshell the the whole of the Jaina religion inspires to attain liberation or Moksha by knowing the true nature of one's soul This is the main goal Rites and rituals, vows and

Page #47

penances, Sadhana (meditation), Svadhyaya (study of scriptures) are among some of the many steps suggested towards the attainment of this goal so as to liberate the Atma from bondage and make it free
In the strict sense in Jaina religious philosophy the individual Atma besides being immortal and non-perishable, is all powerful and by one's own actions (Purusaratha), one can attain and reach the highest goal The individual Atma (Consciousness) has the capacity to become Paramatma by getting rid of all the Karmic matter It does not believe in the theory of supreme God or cosmic consciousness According to Jaina philosophy the universe is full of infinite souls and each one is separate from the other and by its own Karma it goes on passing through various cycles of birth and death, till finally it succeeds in getting rid of all the accumulated Karmic matter and thus liberates itself and attains the supreme goal of Moksha
This in brief is the concept of Atma or soul according to Jaina philosophy Therefore, in the light of modern scientific knowledge, is it possible to describe it in a scientific language which is verifiable and repeatable ? As soon as life starts, it generates its own electrical energy, which can be detected on suitable instruments like oscilographs, electrocardiographs, electroencephalographs etc Now there is a law in physics that every current of electricity when in motion must have its own magnetic field and hence it is presumed that every living organism also has its own magnetic field
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According to this concept, this magnetic field is the Soul or Atma of the individual and it gets attracted and attached to the electrical energy as soon as a suitable affinity between the two is established in accordance with Karma
Thus the electrical energy with its magnetic field goes on operating intimately in the individual through the media of electromagnetic waves It is well-known that speech is easily transmitted through electromagnetic waves over long distances and similarly it is assumed that even thought processes have similar electromagnetic waves and even telepathic signals may have electromagnetic waves Great Yogis have been known to influence persons by virtue of their powerful personalities which are nothing else than their powerful Souls which according to this concept are their magnetic fields and thus it is possible to generate powerful electromagnetic waves capable of being transmitted by them This works in the same way as powerful magnets which are able to generate their own electromagnetic currents
During life all actions and thought process, specially powerful acts and serious incidents have an impact on the soul of the individual and these in the form of Karmic matter in waves are attached to the magnetic field which is the Soul When an individual dics the electrical energy vanishes and the magnetic field alongwith the Karmic matter escapes and this goes on roaming about in the universe till such time that it again finds its suitable electrical energy or nidus, when it again

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adopts a body and starts manifesting through it, according to its Karma So long as the Karmic waves or matter are attached to the magnetic field it goes on through the cycles of births and deaths Thus this magnetic field can explain to a certain extent in scientific language the concept of soul and its transmigration
In the end, I wish to draw the attention to the fact that Jainism is one of the oldest living religions of the world Although it was prevalent in India in some form or other even during the pre-vedic period, yet due emphasis on its antiquity has never been seriously given It is therefore essential that proper research may be carried in this direction and approximate period of its origin be established It is even more important in these days because of the scientific nature of this religion and its unequivocal emphasis on Non-Violence (AHIMSA) which has become necessary in this modern world if it is to survive
Emeritus Professor in Medicine, Ex-Principal and Dean SMS Medical College Jaipur (Rajasthan)
The best thing is a life spent in penitential practices The middle course is to live with dear ones around The worst of all is, with the thought that we have not enough, through desire of wealth subserviently to follow those who understand us not
-Naladiyar, 365
In the law of Jina that is knowledge by which the Jiya becomes free from attachment, by which he is absorbed in the virtue and by which (the feeling of) amity is engendered
-Samanasuttam

Page #49

Space, Time and The Universe
Prof GR Jain
The noblc laurcalc Sir Albert Einstein, thc branicst mon in the world, who Mas declared as a good man for nothing by his teachers in the school, startlcd the scientists all over the world by his theory of Relativity The birth centenary of this great scientist has been just cclcbrated all over the world He pave the dimensions of the Universe as in Table 1
Table 1 Einstein's Dimensions of the Unnerse I Mass
2 143 x 1055 gm 2 Mean density
1 05/10_97 gm /mi 3 Radius
1 01 x 107 cms or 1068 million light years 4 Number of clcctrons1 29 1079
in the Unicrec
With regard to its origin, he announced the Cylinder theory according to which this Universe of ours is a four dimensional space continuum consisting of three dimensional space with time as its fourth dimension This is limited in thrcc dimensions of space like a cylinder but un-limited in the direction of lime In common language, it means that thc universe is limited in three directions, but in the direction of time it runs from an infinite past into an infinnc future It is interesting to note that if we regard our universe as infinite, it cannot be stable at the same time, for in that casc all our energy would get scattered into the infinity of space and the attractions of myriads of other universes filling this infinite universe would scatter it into the infinity The picture of the universe as given by Jain thinkers is very similar to this which we shall develop into the following here The volume of the Universe according to the Jains is 343 cubic Rajju, a Raju being a quantity of the order of 1021 milcs The use of the word Brahmanda (Universe of the ellipsoidal form) by the Hindus for the universe is also suggestive of the finitude of the latter
The Universe - The Universe of Jains is composed of six substances The substance has been defined as that reality which undergocs modifications through permanance To give one example of such modification, consider an ingot of gold

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Suppose we make an ornament out of it The original mass of gold suffers a modification, the original form is destroyed, a new form is produced but substance gold persists throughout the change
The six substances are as below
(1) Living substance or Soul or Jiva, (2) Non-living substance or Ajiva or Matter and energy, (3) Medium of motion or Dharma, (4) Medium of rest or Adharma, (5) Space or Akasha and (6) Timc or Kala We will describe them in brief with some details of space at first
(1) Space Space is one of the six substances which compose the universe according to Jains The function of space is to give place to all other substances, 1 e interpenetratability is the characteristic of space or Akasha For purposes of measurement, space has been divided into space points called Pradesas A Pradesa is the smallest three dimensional volume occupied by an atom or parmanu According to the Rutherford's planetary model of the atom, the positive charge of electricity known as Proton is situated in the center of the atom with a nxmber of planetary electrons moving round it in fixed orbits The atom of Hydrogen is the smallest and lightest An estimate of its smallness and lightness can be gathered from the fact that if two hundred million atoms of hydrogen are placed in line, one touching the other, the total length would only be 2 55 cms and the weight of 4 x 1021 atoms would be equal to the weight of a poppy seed The number of gold atoms in a single drop of sea water is fifty billion But this is not the atom of the Jains
In the last few years, a new model of the atom called the Quark model is emerging in the world of physics An intensive hunt has been going on all over the world for the search of the “Ultimate particle” of matter called the Quark by the scientists The hunters are some of the leading physicists The hunting grounds almost anywhere from the high atmosphere to the bottom of the sea to the inside of the latest atom smasher Despite this painstaking search, it has not been possible so far to track down the Quark The physicists say that the Quark is the simplest particle in thc Universe out of which everything is made The two most prominent workers in this field are Murray Gell Mann and Richard Feynman of the California Institute of Technology and their collaborators These people have won high honours for this work including Noble prize in 1965
From the very start of civilisation, philosophers have wished to find a simple idea that would unite everything we experience in the world around us So there has been a search for the building block like the cell or gene in biology The burning questions before the physicists of today are (a) What are things really made of ? (b) Have we at last come down to the last foundation stone from which we can build anything a table, a human being or a universe ? or (c) Must we go on looking at smaller and smaller pieces and going deeper and deeper into a bottom

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less pit? To answer these questions, very clnborate and crpcnsive experiments were performed in USA as 7 result of which tlic number of new particles emerging from nucleus has increascu fantastically By 1962, their number had been counied upto one hundred Some of their names Jrc ncutrons, protons, pions, positrons, muons, clcctrons, ncutrinos 'ind their anti-particles such as anti-protons and so on Millions of photogriphs were taken and even those particles were recorded which Inved for 15 small a period 7 onc-len billionth of a second-10-11 second and then died but the Qurrh remains undiscoscred We congratulate the scientists for their hard perscrierence and uncing labor If some div, tlic Quick is discovered, it will be the nom of the Juins.nd the olume occupied by it will he the unit of space the spicc point or I'rades:
The pace has to varieties, Loi 75h1 and Alolakachi The constituent clements of the world are the infinite number of J1175 and the infinite number of the physical obiceis principles of motion ind rest and tinc-ill contained in sprcc--the sitth. The spicc which is coctensive with these objects is called LohaLeshr But this is onki a part of the real spice Beyond this, there is Alolat ishin or Anintalzh7 7lus is pure spice There are no objects animnic or inanimate in this infinite rerion
For measurement of celestial spice, two units are in use They are Yojana und Raju corresponding to miles and light years in order 10 csilunte the magnitude of Yojana, we consider the following table of length in Vedic Iterature
24 Angulo ilusta--18 inches
4 Hast97-1 Dindi or Dhanus- 6 feet 2000 Dhanus-1 Koca-12000 nt or 25/11 miles 4 Kosa-1 Yojanas 100/11 miles or 9 miles 160 yds
This valuc is further corroborated from a Sukin of Rigicon, according to Which light travels at the rate of 2702 yojanas per half Nimesha As per llindu Puranas,
15 Nimesas1 Kasthul 30 Kasthar-1 Kala 30 Kal=1 Muhurta or 48 minutes Thus the value of onc Nimcs comes to be 1/4 second
Taking the voluc of Yojana as 100/11 miles and half Nimesa as 1/4 second, the velocity of light comes to be 1,87,770 miles per second 'This is the same valuc as arrived at by modern science
In order to calculate the value of Rajju in miles, we begin with the quotition given by the German Professor Von Glassnap in his famous book "Der Janismus"

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on the basis of the famous English astronomer Colebrooke According to him, Rajju is the distance travelled by a Deva in six months at the rate of 20,57,152 yojanasa per Nimesha Taking the value of Yojana as 2000 x 100/11 miles and six months as 1,55,52,000 seconds or 1,55,52,000 X 4 Nimesas, the distance travelled by the Deva is 2 23 x 1018 miles Einstein has assumed the universe as spherical and calculated its volume as 1037 x 1063 cubic miles If we equate it to the volume of the universe given in cubic Rajjus by Jain Thinkers, i, e 343 cubic Rajjus, we obtain a Rajju equal to 1 45 x 1021 miles Finally, therefore, we arrive at the following space unit distances
1 Yojana = 100/11 miles 1 Mahayojan 2000 Yojanas-2000 x 100/11 miles 1 Raju = 1 45x 1021 miles
(2) Living Substance, Jiva or Soul --The soul is the reality that possesses the faculty of knowing and perceiving, in which the sensations of pain and pleasure inhere and through which the volition functions Modern experimental psycology has already discovered the electrical counterpart of the soul called the Taijas Sharira This soul has the potency of changing its size by contraction and expansion It can occupy the smallest possible body of a baeteriophage or the biggest body of a whale fish Since a body grows from a microscopical size in the mother's womb to its full proportions and contracts again at the end of its carthly career, to reincarnate into a new seed, it follows that the size of the soul cannot remain fixed Modern science identifies life with protoplasm or the living cell and it is well known that it possesses a remarkable property of contraction under external stimulu The theory of transmigration of soul is an extraordinary conception also supported by Hindu and Budhist philosophies According to Jain view, all actions of embodied living beings, whether mental or physical, are followed by influx of fine molecules of energy towards the soul-the former constitutes a fine material body around the soul It is technically called Karmana Sarira To use the modern language, the activities of mind and matter constitute a super radio with the quantillions of living cells sending out their individual waves to be tuned in by quantillions of receiving sets in the brain Influx of these waves is the influx of subtle karmic matter, which we can call the fourth state of matter, the other three being solid, liquid and gaseous states Activity of a good kind attracts meritorious while activity of a bad kind attracts the opposite kind of karmic matter The karmic body is responsible for dragging the soul from one physical body to another, and it keeps the soul bound to the confines of the universe owing to the gravitational forces operating on all sides When karmic matter is shed off the soul by following the path of liberation, being the lightest substance, the latter rises to the top of the universe and rests there as pure "Effulgence Divine” It cannot travel further on owing to the absence of the medium of motion called the lumıniferous Aether by the scientists
10

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In recent years, the scientists are trying to explain the processes of life, ie, growth and reproduction in terms of special properties of various kinds of proteins and the two nucleic acids-DNA and RNA Although the artificial synthesis of a biologically active living cell, which automatically grows by multiplication has been reported, it has not been possible so far to correlate the proteins, DNA and RNA with functions of memory, thought, reason, logic, intuition and free will In other words, consciousness could not be explained on the basis of physics and chemistry and hence the existence of soul remains unchallenged Its existence and transmigration has been amply corroborated by the recent researches in para psychology
(3) Aziva or Matter and Energy of Pudgala - Ajiva is the second principal constituent of the physical universe The use of the word Pudgala for matter and energy is quite peculiar to Jain philosphy This word has been coined from two words-Pud means to combine and Gala means to dissociate Hence the root meaning of the word Pudgala is a substance which undergoes modifications by combination and dissociation One who is familiar with modern developments in atomic physics cannot but admire the choice of this word for denoting matter and energy We now know ful-well that all atoms are assembly of protons, neutrons and electrons In the phenomenon of radioactivity, atoms are seen disintegrating themselves on their own accord into others For instance, an atom of Uranium after undergoing various modifications is ultimately converted into the metal lead In the phenomenon of artificial radioactivity, the bombardment by alpha particles, protons or neutrons brings about such transformations as the conversions of aluminium or sulphur atoms into those of phosphorous By bombarding a nitrogen nucleus by with alpha particles, it is converted into oxygen Similarly, by bombarding a berilium atom with alpha particles, it is converted into carbon atoms Such examples can be multiplied
The chief characteristic of the substance-Pudgala is that it is the subject of sense perception, it has a form in contrast with other five constituents of the universe which are without form The physical properties of hardness, density, temperature and either positive or negative charge are associated with it It has one of the five colors depending on the temperature
This matter is divided into six subclasses solids, liquids, gases, energy, fine karmic matter and extrafine matter consisting of the streams of the ultimate particles of matter Until the beginning of this century, the classical physics of Newton and Galeleo regarded energy as perfectly weightless and without any association with matter It was the genius of Einstein who definitely proved that every form of energy has mass and that there is no difference between matter and energy but that of the form According to him, one gram of any kind of matter when fully changed into energy is equivalent to the quantity of heat which would be produced by burning 3000 tons of best variety of coal It is really wonderful to note that this truth of particulate nature of energy was already discovered several centuries
11

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ago by the Jain philosophers They regarded every form of energy as a manifestation of Pudgala and hence one form of energy could be interconverted into the other It is really interesting to see that whereas in the history of modern science the nature of heat, light and electricity could not be elucidated for a long time they being regarded as fluids for several centuries
The true nature of sound was also known to Jaina thinkers Unlike the other systems of thought, which associate sound with Aether or space, Jain system explains it as being due to the vibrations of the molecules This sound is further divided into musical sounds and noises The musical sounds are given different names depending upon their production by vibrations of strings, reeds, pipes, bells and stretched membranes
Matter is then thought of as made up of Skandhas (molecules), Skandhdeshas (atoms), Skandhapradesas (10Dised or stipped atoms) and paramanus (indivisible elementary particles such as electrons and the positrons) In conformity with the version of the modern kinetic and electron theories of matter, the Jain philosophy also regards elementary particles inside atom and the molecules in a piece of matter to be in a state of motion
Although the space-point technically called Pradesa has been defined as the volume of the space occupied by an atom, but it is mentioned at the same time that an infinite number of atoms can occupy a pradesa under abnormal conditions
The modern science has discovered a substance called nuclear matter, first discovered by Admas which is two thousand times denser than platinum, the heaviest metal on earth The formation of such a matter in certain stars such as the dark companion of Sirius (the brightest star in nothern heavens) can be explained in no other way but by saying that somehow a very large number of atoms have become packed in a small compass in nuclear matter Writing about the nuclear matter, the great astrophysicist Eddington once said that one ton of nuclear matter can be easily carried in a waist coat pocket
According to Valmiki Ramayana, the bow of Siva which was broken by Bhagwan Rama was 13 cms in length and was made of nuclear matter called Vajra
(4) Medium of motion or Dharira -Dharma has been defined by Jains as the auxiallary cause of motion As water helps the movement of a moving fish so does the Dharma help the motion of the matter and soul But it does not move those which are not moving It should be noted that the word Dharma in Jain cannons has been used entirely in a different technical sense here than it is ordinarily understood to mean Hindu philosophers have used this word in the sense of duty or righteous deeds only, but here the Jains mean the Aether of space, the medium of motion peculiar although it may seem It is formless, inactive and eternal It has none of the qualities associated with matter, 1 e it is devoid of qualities of contact, taste, color, smell and sound It is a continuous medium pervading the whole universe It remains unchanged by the motion of objects
12

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The first problem before the scientists was that if light waves werc real waves they must be waves something They were plainly not waves in matter, it was necessary, thefore, to invent something else, which was not matter, for them to be waves in This something they called the Aether and imagined it as an utterly thin and elastic fluid that flowed undisturbed between the particles of the material universe and filled all empty space of every kind
What was this Acther like ? Material media arc penctrated by aether, their molecules being surrounded by it such as the leaves of tree are surrounded by air But difficulties and contradictions appeared at once For, it was proved to be (1) thinner than the thinnest gas, (2) more rigid than steel, (3) absolutely the same everywhere, (4) absolutely weightless, and (5) in the neighbourhood of any electron, immensely heavier than lead It is difficult to imagine the plancts as moving with their enormous velocities through aether without any loss of energy The motions of the planets are perfectly regular and show no signs of any loss of this kind in the words of Denton, the Newtonian aether is rigid, yet allows all matter to move about it without friction or resistance, it is elastic but cannot be distorted It moves but its motion cannot be detected, it exerts force on matter but matter exerts no force on it it has no mass nor has it any parts which can be identificd, it is said to be at rest relatively to the fixed stars, yet the stars are known to be in motion relatively to one another
A great many phenomena, culminating in the Michelson experiment and the theory of relativity, showed that the aether must be something very different from ordinary terretrial substances
Eddington writes about aether in his famous book, "The Nature of Physical world" that it docs not mean from the above that the aether is abolished We Deed an aether . In the last century, it was widely believed that the aether was a kind of matter It would be difficult to say when this view died out Nowadays, it is agreed that aether is not a kind of matter Being non-material, its properties are quite unique
Thus, it seems that science and Jain physics agree absolutely in so far as they call Dharma non-material, non-atomic, non-discrete, continuous, co-extensive with space, indivisible and as a necessary medium for motion and one which does not move
(5) Medium of Rest or Adharma Adharma is auxiallary cause of rest to soul and matter It is the principle which guarantees the permanance of the world structure It assists the staying of soul and matter which are stationary just as the shade of a tree helps the staying of travellers But Adharma does not stay those which are moving It also pervades the entire universe and has all other characteristics like Dharma To summarise, it is a non-living, formless, inactive, continuous medium without which equilibrium in the universe would be impossible and the souls and the atoms would have become scattered in infinite space It is the bind
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ing force which is responsible for a stable universe, without it, there would be chaos and no cosmos
The modern equivalent of Adharma may be looked upon as Newton's force of gravitation According to Newton's law, all bodies with which we are acquainted, when raised into the air and quitely abandoned, descend to the earth's surface They are urged thereto by a force effort which, although it is beyond our power to trace, we call Gravity According to law of gravitation, every particle of matter pulls every other particle directly as the product of their masses and inversely as the square of the distance between them, 1 e the heavier the bodies are, the greater is the mutual force of attraction and greater the separation, the smaller is the force of attraction If the distance between them is doubled, the force of attraction becomes one-fourth and if it is trebled, it becomes one-ninth and so on
It was the genius of Newton to extend the law of gravitation from the earth to heavenly bodies He came early to suspect that the force which keeps the moon in its orbit is none other than the power of attraction of the earth However, it should be borne in mind that this force of Newton was taken as an active force although acting like an invisible agency The Newtonjan concept of gravitation was modified by Einstein who rendered it quite inactive and thus brought it on the same level as the Adharma of the Jain thinkers
In the case of atoms, however, gravitational attraction plays no real part The masses of electrons and protons are too small for that On the other hand, here there is an incomparably greater electric force, 1 e the force of attraction between oppositely charged protons and electrons However, the law which governs this attraction is exactly similar in form to law of gravitation, so that it is merely a change of name It is again a force of attraction which keeps an electron moving round a proton Thus, we are led to the conclusion that Adharma corresponds to Einstein's Unified Field of Gravitation and Electromagnetism
(6) Time or Kala -Time is also a substance It is divided in two categories absolute and apparent, de jure and de facto The former is made up of Kalanus (grains or quantas of time). Innumerable grains of time reside one in each spacepoint of the finite universe like heaps of jewels In other words, the time consists of units which never mix with one another but are always separate The whole universe, excluding the pure space is full of these grains of time, no part of the space within it is devoid of them These grains are invisible, formless and inactive ie in a static condition and in countless number The distinction between absolute and apparent time is that the former is eternal while the latter has a beginning and an end The scientists also suspect that there is a real time behind the apparent time Prof Eddington says, Whatever may be time de jure, the astronomer's time is time de facto You may be aware that it is revealed to us in Einstein's theory that time and space are mixed up in a rather strange way This is a great
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stumbling block to the beginner" Onc startling conclusion from this theory is that both space and timc vanish away into nothing if there is no matter It is matter in which originate space and time and our universe of perception So is the conclusion of Jain thinkers in the infinite pure space cxtending beyond loka, no other substance exists but space, there is no matter and hence there are no grains of time The resemblance is striking
Thc practical unit of time is two fold-onc for the measurement of small intervals and the other for thc measurement of citremely long intervals Earlier, Nimcsha has been indicated as the smallest unit of timc cquivalent to 1/4th of a second A still smaller unit of limc is Prativipalansha which is 1/9000 th of a second
According to the Hindu Puranas, 43,20,000 years make a Mahayuga and 1000 mahayugas make a Kalpalala. The period of Kalpakala is the Brahma's day and an equal interval is Brahma's night At the end of cach Kalpa, Brahma creates a new universe Thus the number of years in a kalpa is 4,32,00,00,000 (total number of digits is 10) But according to the Jainas, the years of Kalpakala can be expressed by a number consisting of 77 digits of which 26 arc numerals followed by 50 ciphers The numcrals are in the following order
826905260616406355499024384 x 1050 Origin and end of the Universe :-In Hindu Trinity, Brahma, Vusnu and Mahesa have been allotted specific functions of creation, prcscrvation and destruction of the universe respectively, 1 c thesc arc thc attributes of the Godhood There arc fixed times for creation and destruction As alrcady stated above, a Mahayuga consists of 43,20,000 years and 71 mahayugas make a Manvantara The word Manvantara mcans the time interval between the successive Manus or the law givers Fourteen Manus arc born in a Kalpakala Before and after the birth of each of the 14 Manus the world is submerged under water for a period of years equal to 4,32 000 x 4 Thus the total number of times that the world is submerged under water is 15 and the corresponding total period is 4,32,000 X 4x15=43,20,000 X 6 years 1 e 6 mahyugas Since there are 14 Manus in cach Kalapakala and they are born at intervals of 71 mahayugas and 6 mahayugas clapse during the period of floods which occur 15 times in one Kalpa, the total period of a Kalpa is 71 x 14 =994+6=1000 mahayugas Therefore, corresponding to our 24 hours day, Brahma's day consists of 8640 million years
The Puranas state that the Brahma creates the universe afresh at beginning of the day and it is submerged under water during night The disappearance of the universe in this manner is called Naimittika Pralaya In this the entire matter of the universe concentrated in one place but is not destroyed During one such Pralaya, the great sage Markandeya alone was alive and all other celestial and terrestrial objects ceased to exist There was water and water cverywhere and
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the sage wandered through empty space He saw a baby in yogic sleep on a banyan leaf The baby opened his mouth wide enough for the sage to enter On entering the mouth, he saw all the three worlds inside the stomach, thus proving that during a pralaya, all objects merge into Supreme being He then releases all these objects at the time of new creation
The submerging of the earth under water has occurred about four times since the beginning of the earth This fact has been accepted by the modern geologists They have given it the name of "Glacial Epoch" and in Jain terminology, it is called "Khand Pralaya " The scientists have assigned thc Deluge due to the melting of ice at the polar caps
The Mahapralaya occurs at the end of the life period of the Brahma, which is of 100 years duration, each day and each night of the year being of 4,32,00,00,000 years In this absolute pralaya, everything in the universe, material as well as nonmaterials, is dissolved into atoms and finally absorbed into the body of Supreme Being At the time of creation, the process is reversed and our universe can be looked upon as the projection of Lord God himself The process of dissolution and creation goes on cyclically for eternity
The concept of Mahapralaya in Jain theory is a different story The cycle of time here is divided into two parts called Avasarpini and Utsarpini During the first, there is a gradual decline while during the second, there is a gradual progress Utsarpini comes again and so on alternately Each epoch is further divided into six parts At the and of Avasarpını, there is a situation like Khand Pralaya for 49 days and then creation starts again with the seven day rains of water, milk, butter, amrit and sweet juice respectively
The following points of difference should be noted between the Hindu and the Jain concepts regarding the Universe
(1) According to the Hindus, the whole earth is submerged under water 15 times during one kalpa whereas according to the Jains, it is only once during each epoch and that too partially
(2) According to Hindus, at the time of Mahapralaya, all matter, space and time are engulfed into the Supreme Being and then it is He who unfolds the Universe again, whereas according to Jains, the nature of the Universe is such that after it has completely run down, it regenerates itself by carrying out the cycle in reverse order
According to modern science, the Universe is gradually running down in the material sense of the word The scientist say it as that the entropy of the world is tending towards the maximum This has been proved mathematically by Maxwell from the second law of thermodynamics In nature, heat is constantly iowing without interruption from a body at a higher temperature to a body at a lower temperature and air automatically flows from a region of high pressure to that o
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low pressure Thus, there is tendency towards equalisation of temperature and pressure all over the Universe Efficiency of a heat engine is greater of the difference of temperatures between the source and the exhaust is large, 1 e greater the difference of temperatures, the higher is the efficiency In other words, we can say that the availability of energy for doing work is becoming less and less every moment and when the temperature and pressure will become the same everywhere, the available energy for work will become zero and the entire universe will come to a stand still The sum total of the energy in the universe will be the same as before but it will not be available for work Living beings will neither be able to move nor to breathe Blood will not circulate in their veins Life of all forms will be extinct
What next ? is a glaring question before the scientists They believe that the universe cannot end as declared by Einstein in his Cylinder theory referred to in the beginning Some unknown forcc must rewind the clock of the Universe so that it may be set running once again According to Hindu belief, the rewinding is done by the Almighty God whereas according to Jains, the process is automatic
There is another line of thinking in science According to this, sun is the source of energy for all life on earth According to the principle of equivalence between mass and energy, sun is loosing its mass at the rate of 46,000 tons per second and if it continues to radiate energy at the present rate, its mass will be reduced to zero after a few billion years, Universe becomes devoid of solar energy, all life on earth will disappear and it will be a sort of Pralaya
In recent years, another interesting discovery has been made It is well known that the magnetic north pole does not coincide with the geographical north pole There is an angle between them Now, it has been found that magnetic poles of the earth are slowly rotating and a time will come when the north pole will go into the position of south pole and vice versa In between, there will be a period of 100-200 years when the earth will have no magnetic field at all because when we go from a negative quantity to a positive one, zero comes in between
The earth's magnetic field acts like an umbrella for the showers of destructive cosmic rays which are coming profusely from inter-stellar space The earth's magnetic field deflects them to one side and it is only in very small numbers that they are able to reach us The rotation of the poles has a period of about 7,50,000 years and the last reversal took place some 7,00,000 years back Thus after 40 to 50 thousand years, it is likely to occur again At the time of zero magnetic field, all cosmic ray showers fall upon the earth with full destructive force and the latter is completely scorched to death This is Mahapralaya
On 30th June, 1908, there was an unusual explosion in Siberia in the Soviet Union The explosion may be compared to a 30 megaton hydrogen bomb explosion, 1 e equal to 1500 Hiroshima atomic bombs exploding together American
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scientists are of the opinion that it was an explosion caused by an antimatter intruder of about one kilogram weight, that entered accidentally into our atmosphere and fell upon the earth If someday a lump of antimatter weighing about 10 tons enters into our universe, it will create such a violent explosion that whole world will be reduced to dust This is the latest view of science on the subject of Mahapralaya
Meerut (UP)
O Lord ! Make myself such that I may have love for all beings, joy in the meritorious, unstinted sympathy for the distressed and tolerance towards the perversely inclined
Samayıka Patha
"O Lord I May my mind be absolved from all feelings of egotism, be equanimous in pleasure or pain, among friends or foes, in gain or loss, in a mansion or wilderness
Samayika Patha
Salutation to that Anekantavada which is the singular teacher of mankind, without which even the transaction of the world does not at all go on
Samanasuttam, 660
Through knowledge, accomplishment of meditation takes place, through mcditation, the shedding of all the karmas occurs, the outcome of the shedding of harmas is emancipation One should, therefore, pursue knowledge
Samanasuttam, 478
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JAINA YOGA
Dr. Mohan Lal Mehta
The Jaina holds that the self possesses an innate capacity of activity known as energy (Virya) On account of the rise of power-obscuring Karma this innate capacity is distorted This distorted energy is manifested in the form of the activities of body, speech, and mind These three types of activities are called Yoga in the Jaina system Thus, the traditional meaning of the Jaina Yoga is directly opposed to that of the Patanjali Yoga Patanjali defines Yoga as the cessation of mental activities, whereas according to the Jaina, Yoga is nothing but the activities of mind, etc The later Janna writers have defined Yoga also in the sense of the control and arrest of activities Mental Activities
Mind is the internal sense organ It cognises all the objects of the external senses The Jaipas hold that all our mental activities can be classified into four kinds true, untrue, true and untrue, and neither true nor untrue A true mental activity corresponds to its object A mental activity that does not corespond to its object is untrue A mental activity is said to be true and untrue if it is partly true and partly false Our desires, purposes, inclinations, etc, are of the fourth kind Such activities of thought are neither true nor untrue, since they have no corresponding objects Vocal Activities
Vocal activity is in the form of speech Speech is a particular form of sound resulting from the rise of physique-making Karma The activities of speech are also of four kinds true, untrue, true and untrue, and neither true nor untrue These four kinds of speech are exactly like those of mental activity Physical Activities
According to Jaina conception, there are five types of bodies gross, transformable, projectable, electric and Karmic According to different combinations of these five types, the Jainas recognise seven types of physical activities activity of gross body, that of transformable body, that of projectable body, that of Karmic body, activity of gross body mixed with that of Karmic body, activity of transfor

Page #62

mable body mixed with that of Karmic body or that of gross body, and activity of projectable body mingled with that of gross body The activity of electric body is not counted separately, since it is always connected with the activity of Karmic body, inasmuch as electric body and Karmic body always co-exist Control of Activity
The problem of control, regulation, and stoppage of all our activities is one of capital importance in the Jaina doctrine of Karma Indian philosophy discusses this problem chiefly under the head of Yoga In Jaina philosophy the stoppage of activities is called Samvara Through it we can check the inflow of new Karmic matter as well as annihilate the acquired one This constitutes the path to selfrealisation Means of the Control
There are certain essential conditions recognized by the Jaina thinkers for the successful control, regulation, and cessation of various activities Following them, the final spiritual emancipation can be attained The Buddhists, the adherents of the Patanjala Yoga, and others prescribe the following conditions for the control of various activities and the realisation of final liberation self-regulation, moral virtue contemplation, conquest of affliction, auspicious conduct, and austerity Self-regulation consists in the control of the five-fold activities, viz, walking, speaking, receiving of something, keeping of things, and performing of excretional activities Moral virtues are ten in number forbearance, modesty, straightforwardness, contentment, truthfulness, self-restraint, austerity, renunciation, nonattachment, and celebacy Contemplation consists in repeated thinking of a particular idea or object
A self-disciplined person is required to contemplate the following twelve-fold objects the fleeting nature of things, the helplessness of the individual, the miserable nature of the world, the loneliness of the worldly sojourn, the distinctness of the self from the body, the impure character of the body, the conditions and consequences of the inflow of Karmic matter, the means for the stoppage of the inflow, the conditions of the dissociation of Karmic matter from the self, the nature of the constituents of the universe, the difficulty of the attaintment of enlightenment, and the true nature of reality The Jaina gives a list of twenty-two troubles to be learnt and conquered by one practising self-control Hunger, thirst, cold, heat, nakedness, isolation, begging, etc, are some of the troubles The Buddhists do not attach much importance to the conquest of various afflictions The Jaina thinkers have recognised five stages of auspicious conduct The first stage is known as Samayıka A person belonging to it does not do any harm to others He develops the sense of equanimity The second stage is called Chedopasthapana At this stage the person begins to follow the path of self-discipline rigorously The third stage is known as Parihara-visudhı The person observes a particular type of auste
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rity at this stage The fourth stage is known as Suksma-samparaya One belonging to this stage suffers from subtle passions The last stage is called Yathakhyata At this stage the self-disciplined person possesses perfect and pure conduct All his passions are annibilated Physical Austerity
There are two varieties of austerity physical and mental which are also called external and internal The Jainas, the followers of Yoga, and to some extent the Buddhists, too, recognize the value of both these types of austerity It is a fact that physical mortification is essential for a successful self-control It should, of course, not be practised for its own sake It is welcome so long as it serves the cause of self-discipline The Jaina philosophers admit this fact They say that the sıx forms of physical austerity practised in a right manner result in non-attachment, lightness of body, conquest of the senses, protection of self-discipline, and finally annihilation of Karmic particles Some mystics also establish the same fact They maintain that the object of mortification is to kill the old self, break up its egoistic attachments and cravings Mortification is not an end in itself It is a process, an education directed towards the production of a definite kind of efficiency It tends to subject the body to the spirit Meditation
Meditation is the chief constituent of internal austerity It includes all the four requisites of self-discipline advocated by Patanjalı, viz, withdrawal (Pratyahara), concentration (Dharana), meditation (Dhyana), and ecstasy (Samadhi) It is defined as the fixation of thought on a particular object by a person of excellent physical structure The act of meditation is conditioned by the possession of an excellent body and a strong mind A particular act of concentration can last for about an hour (forty-eight minutes) The Jaina does not admit the capacity of mind to concentrate any longer than the said period He, of course, admits its capacity of reconcentration
Meditation or contemplation is classified into four varieties mournful contemplation (Arta-dhyana), cruel contemplation (Raudra-dhyana), inquisitive contemplation (Dharma-dhyana), and metaphysical contemplation (Sukla-dhyana) Mournful contemplation and cruel contemplation are of sinful nature, hence, a person of self-control should avoid their practice The rest two are to be practised At the last stage of metaphysical contemplation, first of all, the mental activities of the meditator are completely stopped, then his vocal activities are arrested, and lastly, all his physical activities are stopped This is the completion of the control of activities Now, the self exists in its pure nature This state is free from all fear, all delusion, all attachment, all aversion, all physical, vocal, and mental activities There is no inflow of new Karmic matter, no accumulation of previous Karmas
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Eight Stages of Self-Realisation
Exactly like the eight-fold path of self-discipline in Yoga, Haribhadra has given a lucid account of self-realisation according to Jainism He has given a list of eight stages of self-discipline leading to the complete cessation of all our activa ties These stages are styled Mitra, Tara, Bala, Dipra, Sthira, Kanta, Prabha, and Para Of these, the first four are fallible and unsteady, while the last four are not so At the first stage one has very faint spiritual light At the second stage the enlightenment is a bit distinct One possessing it 18 in a position to practise selfrestraint The third stage is possessed of more distinct enlightenment One possessing it is capable of controlling the various postures At the fourth stage one gets control over breath For him, spiritual realisation is more valuable than life At the fifth stage one is capable of deep thinking and good conduct He withdraws his senses from external objects The sixth stage is in the form of internal concentration At the seventh stage the person develops self-meditation His power of right discrimination is fully developed The eighth stage is the consummation of development The person now attams ecstasy He gradually destroys all his obscuring (Ghatı) Karmas and achieves omniscience In course of time the nonobscuring (Aghatin) Karmas are also annihilated Thus, he attains final liberation and is completely free from all the Karmas
Professor of Jaina Philosophy. Department of Philosophy, University of Poona, PUNE (Maharashtra)
Knowledge is like food, and becomes ours only when it is absorbed, assimilated and digested by the mtellect
-Key of Knowledge
As water for certain washes away blood, so does the giving of foodto homeless saints, without doubt, destroy the sins incidental to a house
cod, so does the gryn
holder
maints, without doubt.
--Ratnakaranda Sravakachara
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Fundamentals of Jaina Mysticism
Dr Kamal Chand Sogan
In the cultural history of mankind, there have been persons who regard spiritual quest as constituting the essential meaning of life In spite of the marked environmental differences, their investigations have exhibited remarkable similarity of experience and expression Such persons are styled mystics and the phenomenon is known as mysticism Like the mystics of Hinduism, Buddhism, Christianity, Islam etc, Jaina mystics have made abundant contribution to the mystical literature as such They have dealt with mysticism quite systematically and in great detail
The equivalent expressions in Jainism for the word 'mysticism' are Suddhopayoga, Arhat and Siddha state, Pandita-Pandita Marana, Paramatman-hood, Svasamaya, Paradrsti, Ahimsa, Samatva etc All these expressions convey identical meaning of realising the transcendental self The traditional definition of Jaina mysticism may be stated thus Mysticism consists in the attainment of Arhat-hood or Siddha-hood through the medium of Samyagdarsana (spiritual awakening), Samyag-Jnana (spiritual knowledge) and Samyakcaritra (spiritual conduct) after dispelling Mithyadarsana (perverted attitude), Mithyajnana (perverted knowledge) and Mithyacaritra (perverted conduct) Kundakunda records departure from this terminology when he says Mysticism consists in realising the Paramatman (transcendental self) through the Antaratman (awakened self) after renouncing the Bahiratman (bodily self) Haribhadra also employs a different terminology when he announced Mysticism consists in attaining to Paradrsti (transcendental insight) through Sthira (steady spiritual insight), Kanta and Prabha Drstis (elementary and deep meditational insights) after passing through Mitra, Tara, Bala and Dipra Drstis All these definitions of mysticism are fundamentally the same Paramatman refers to Arhat-hood, Siddha-hood and Paradrsti, Antaratman points to Samyagdarsana, Sthiradrsti, and Samadrsti, and consequently to Samyagjnana, Samyakcaritra and the Kanta and Prabha Drstis, Bahiratman refers to Mithyadarsana along with Mitra, Tara, Bala and Dipra Drstis and consequently to Mithyajnana, and Mithyacaritra

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Thus we may say that the Parmatman is the true goal of the mystic quest The journey from the Antaratman to the Paramatman is traversed through the medium of moral and intellectual preparations, which purge everything obstructing the emergence of potential divinity Before this final accomplishment a stage of vision and fall may intervene Thus the whole mystic way may be put as follows (1) Spiritual awakening, (2) Purgation, (3) Illumination, (4) Dark-night of the soul and (5) Transcendental life Dark period of the self prior to spiritual awakening
In this stage the empirical souls remain in a perpetual state of spiritual ignorance owing to the beginningless functions of Mohaniya (deluding) Karma This Karma on the psychical side engenders a complex state of 'Moha' having perverted belief (Mithyadarsana) and perverted conduct (Mithyacaritra) as its ingredients Here the effect of Mithyadarsana is so dominant that self does not evince its inclination to the spiritual path, just as the man invaded by bile-infected fever does not have liking for sweet juice This Mithyadarsana vitiates knowledge and conduct alike in its presence both knowledge and conduct, however extensive and suffused with morality they may be, are impotent to disintegrate the hostile elements of the soul and to lead us to those superb heights which are called mystical Consequently the darkest period in the history of the self is the one when the self is overwhelmed by Mithyadarsana It obstructs all our mystical endeavours Thus the plight of the self in this stage resembles that of a totally eclipsed moon or a completely clouded sky It is a state of spiritual slumber with the peculiarity that the self itself is not cognizant of its drowsy state Led astray by the perverted attitude, the soul staying in this stage identifies itself with bodily colour, physical frame, sex, caste, creed, family, friends and wealth The consequence is that it is constantly obsessed with the fear of self-annihilation on the annihilation of the body and the like and is tormented even by the thought of death Kundakunda and following him, Yogindu, Pujyapada, Subhcandra, Karttıkeya etc recognise this stage as the state of Bahıratman 1 Spiritual awakening
Spiritual awakening is the result of Granthibheda (cutting the knot of ignorance) By virtue of cutting the knot, the Bhinpagranthi sees supreme variety and acquires unswerving conviction in the true self This occurrence of Samyagdarsana (spiritual awakening) is consequent upon the instruction of those who have realised the divine within themselves or are on the path of divine realisation Yogindu points out that insight is attained by the Atman, when at an opportune time, delusion is destroyed
It will not be idle to point out here that the soul in this stage is called Samyagdristi, Antaratman, Bhinnagranthi, and the occupant of Sthiradristi, Antaratman, Bhinnagranthi, and the occupant of Sthiradrsti Being spiritually converted,
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activities Thus from the life of saint, vice totally vanishes and there remains virtue which will also be transcended as soon as the flight into the realm of spirit is made
3. Dlumination
By the time the aspirant reaches this stage, he has developed a power of spiritual attention, of selfmerging and of gazing into the ground of the soul It is through the aid of deep meditation that the mystic now pursues the higher path Pujyapada rightly observes that meditation produces supreme ecstasy in a mystic who is firmly established in the self Such an ecstatic consciousness is potent enough to burn the Karmic fuel, and then the person remains unaffected by external troubles and never experiences discomposure In consequence, he moves higher where exists the state of profound purity If the self follows the process of annihilition instead of suppression, it rises directly to transcendental life Here the conduct deluding Karma is destroyed instead of being suppressed 4 Dark Night of the soul Post-Illumination
Owing to the suppressed passions gaining strength the illuminated consciousness falls either to total darkness or to the stage of spiritual awakening The consequence is that the ecstatic awareness of the transcendental self gets negated and an overwhelming sense of darkness envelops the mystic It may be noted that not all mystics experience this dark night Those of them who ascend the ladder of annihilation escape this tragic period, whereas those who ascend the ladder of suppression succumb to its dangers and pains Mystics of the latter type no doubt will also reach the pinnacle of transcendental life, but only when they climb up the ladder of annihilation either in this life or in some other to come
5 Transcendental Life
The slumbering and the unawakened soul, after passing through the stages of spiritual awakening, moral and intellectual preparation, now arrives at the sublime destination by dint of ascending the rungs of meditational ladder In this stage the soul now possesses dispassionate activities along with omniscience (Kevalajnana) It is a state of Jivana Mukta, a supermental state of existence and an example of divine lıfe upon earth The self becomes Arhat It may be noted here that the self in this stage is called Paramatman, and the possessor of Paradrsti This perfected mystic is established in truth in all directions He experiences bliss, which is supersensuous, unique infinite, and interminable Whatever issues from him is potent enough to abrogate the miseries of tormented humanity His presence is supremely enlightening He is the spiritual leader of society Just as a mother educates her child for its benefit and a kind physician cures diseased orphans, so also the perfected mystic instructs humanity for its upliftment and dispenses spiritual pills to the suffering humanity He is always awake He has transcended
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Page #70

The Positive Content in the Concept of Non-Violence
Dr. M. M
Kotharı
All religions prescribe certain dos and don'ts which constitute the positive and negative aspects of their ethical base The injunctions to act in certain matters in certain definite ways are to be scrupulously adhered to in the conduct of their followers However, more important than the dos are the don'ts Doing things which are forbidden is sinful This invites punishment at cosmic level here or hereafter
The doctrine of non-violence, which has a very important place in some religions, particularly Jainism, contains a number of such don'ts The critics have often dubbed it as a negative doctrine, a mere bundle of don'ts, lacking in positive content
Etymologically considered, non-violence means the negation of violence Thus, so far as the form of the concept is concerned, it is apparently a doctrine of negative injunctions In order to understand what is non-violence, we have first to be quite clear as to what constitutes violence, so that non-violence would mean all that is the negation of what we mean by violence If people differ in their understanding of what constitutes violence, they are bound to differ in their notions of what constitutes non-violence And this would in turn affect their theory and practice of non-violence
The doctrine of non-violence can be found in some form or the other in every religion But nowhere has it assumed a form given to it in Jainism In its most comprehensive sense which Jamism has given, violence means the causing of death, injury, pain, suffering or sorrow to any living being by thought, word or deed, and non-violence means the negation of all such acts
Jainism, from its very inception, proclaimed that life (Jiva or soul) exists even at micro-levels, in infinitesimally small organisms invisible to the naked eye as well as in the larger vegetable, animal and human organisms We are surrounded by billions of such Jivas and every action that causes injury to any Jiva is returned to the person who inflicts that injury

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All kinds of movement affect these Jivas in some way In fact, nature itself is doing a lot of violence in the movement of inorganic elements like wind, water and fire in the biological realm, lifc fecds on life, the stronger, on the weak Man also commits a lot of violence for food as well as fun The Jaina doctrine of non-violence takes into consideration only those acts of injury which are duc to human volition Semitic Attitude towards Non-Violence.
The semitic religions believe that the world was created by God and man is the crown of creation The plants and animals have no souls and were created by God for food and the service of mankind Moses gave a list of "clean animals" to be used as food for man Jesus did not reject this doctrine and never preached vegetarianism The Koran also explicitly declares that Allah created oceans and big rivers so that man could get fresh meat As such, in semitic religions, the concept of non-violence had a limited application, viz , to the relations among human beings and there also to those belonging to one's own sector society Moses taught "Love your neighbour as your self", "but here the term 'neighbour included only those human beings who lived according to his other commands For those who violated his commands, there was no love or forgiveness For them, he laid down the Retributive Theory of Punishment Universal brotherhood in Islam practically meant the brotherhood of Muslims only The teaching of Jesus was however more humanistic and compassionate than that of Moses and Mohammed as he went further when he taught "It hath been said, Thou shalt love thy neighbour and hate thinc enemy But I say unto you 'Love your enemies, bless them that curse you, do good to them that hurt you Resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also "The Jaina sages went farther still and commanded "Love all life", and not merely coreligionists, not merely human life, but also animal and vegetable life Hinda Attitude towards Non-Violence
In India, although Hinduism preached non-violence, it has not been such a central concept as it has been in Jainism and Buddhism Animals were killed for food as well as sacrifices Manu and others commend animal-killing at sacrifices Jainism and early Buddhism severely denounced animal-killing for food as well as sacrifices The result of these protests was that Hinduism also began to glorify the the doctrine of non-violence But because of its different background, Hinduism did not preach the doctrine with missionary zeal The Hindu thinkers went on preaching non-violence but did nothing to stop animal-killing for food and also sacrifices Very few Hindu thinkers condemned it in unequivocal terms The Doctrine of Universal Love and Good Will
By the time of Mahavira and Buddha in India, non-violence came to be preached as the supreme virtue, but practical application of the doctrine brought
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many problems It had been realised long ago that owing to the very nature of the life-processes, absolute non-violence is not practicable There are conditions or occasions in human life when violence is inevitable, a necessary evil which is done out of a sense of love, pity or duty, and this is the most controversial part of this doctrine When is violence justified, and in what forms and to what extent ? Some of Gandhi's teachings and practices in this regard were condemned by orthodox Jainas Even among the Jainas, there is no common understanding for the practice of non-violence Even among the monks, many reject the use of loudspeakers, many keep a piece of cloth for covering the mouth to avoid violence to the air-Jivas
The disagreement among the protagonists of the doctrine of non-violence is embarrassing This predicament is due to the fact that like other such terms as Asteya, Aparigraha, etc, a negative term was chosen to command pepole to refrain from certain acts A positive word alone could have given a positive content to the idea The positive content however remains in the background To realise this positive content, we have to go behind the word and see the spirit The spirit of the doctrine can be represented by the term 'love' Jainism has given the most comprehensive doctrine of non-violence in the sense that it has given the most comprehensive doctrine of love It is love without limitation Jainism does not preach love in any narrow sense
It does not mean love for any particular Jiva or class of Jivas Love here means respect for all life He who has respect for any thing would normally refrain from causing injury or pain to it The teachers of non-violence therefore maintain that an act of violence does not involve sin if the motive is good Motive thus becomes more important than the actual act This brings us to the Kantian view that there is nothing in the world or even out of it that can be called good without qulification except good-will Good-will is therefore the supreme virtue of life, and the concept of non-violence is inseparable from the concept of goodwill, so that any act done out of ill-will is violent The positive content in the doctrine of non-violence is therefore the inherent good-will of the person which manifests itself in respect for all life, and violence, if any, done out of good-will is only to be tolerated and treated as a surgical operation to restore the equilibrium if and when that equilibrium is lost or disturbed owing to the manifestation of ill-will on the part of some Jivas here and there
In conclusion, we can say that though the positive content of the doctrine of non-violence cannot be fixed like a mathematical formula, a positive and universal good-will provides an essential and inseparable content to it
Associate Professor of Philosophy University of Jodhpur Jodhpur (Rajasthan)
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Ahimsa and Vegetarianism
- Shri Satish Kumar Jain
Ahimsa i e non-violence has become very much relevant during the present time when production of the deadliest weapons is on the increase, tension between the superior powers is high, racial and communal batred is much on the surface giving vent to wars, arson and assaults How much the acts of violence are dreaded by the world at large today is evident by the filming of 'The Day After in which the dreadful consequences--the annihilation of the use of modern warfare have been exhibited
Practice and preaching of non-violence is the only course to establish peace Non-violence not only means non-injury but also perfect understanding to coexist Most of the acts of violence are committed because of lack of mutual understanding and faith, political rivalry, urge to usurp, grced etc If the hearts are clean, most of the acts of violence will not be committed It is the capability of cooperation and co-existence and not the increase in arsenal power or application of force or violence which has been the cause of survival or success of life in the process of evolution The human beings have always progressed in peace and not in war All our developments are the result of peace which is the basic cult of nonviolence
The concept of Ahimsa is not new Even in Upanishadas, Bhagvat Purana and holy scriptures, of other religions its importance has been acknowledged In Bhagvat Purana, Ahimsa has been counted one among the measures which help in attaining salvation In some Puranas, Ahimsa has been narrated as a great virtue of man In the six schools of philosophical thought which developed in the postUpanishad period the three viz, Samkhya, Yoga and Mimamsa do not approve of killing or making sacrifices of living beings in Yajnas
Even though Mahatma Buddha approved of accepting non-vegetarian diet from householders, if not deliberately cooked for the Bhikshus, but he greatly condemned injury of any kind to the living beings He avowedly preached kindness to animals

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The propounder of Parsi religion, Saint Zerthustra, who is believed to have been born during 10th century and 6th century BC has strongly stressed in the holy scripture "Zend Avesta' that to make enemy as friend is one among the three prime duties of man It is obviously based on the concept of Ahimsa The 6th Commandment among the Ten Commandments propounded by prophet Mozes, the propounder of Jew religion, says "Do not kill any one ' Christ, who gave new dimensions to the contemporary religions and started the Christian religion, very much condemned the doctrine of Doing same for the same 'He preached 'Love thy neighbour' and 'Love and service of all living beings 'Islam has also condemned violence or injury In Guru Grantba Saheb violence has not been liked
Ahimsa has been preached by the 24th Tirthankara Mahavir as a great religion 'Ahimsa Parmo Dharma', as it causes protection to all beings Ahimsa is a complete religion in itself Ahimsa contains in it the virtues like forgiveness, tolerance and feeling of equality Generally it is one of those great ethical virtues which cause happiness in life and guide the persons to follow right path
In its wider concept Ahimsa means non-injury We discard not only physical violence of any kind but also injury of any kind to the living beings
Violence or injury occurs in two ways i e by thought or determination (Bhava Himsa) and occurrence of Himsa (Dravya Himsa). In Jainism, Himsa, of both types has been condemned
Non-violence or non-injury (Ahimsa) actually means no living being should be got killed captured or mentally hurted
There are two aspects of Ahimsa negative and positive Negative aspect means not to allow or commit violence in any form and to prevent committance of violence The negative aspect is generally more known to the people Its positive aspect includes compassion, help, charity etc
Violence occurs because of four mental vices viz, anger, pride, illusion and greed It is, therefore, essential to control these mental vices in order that violence may not be committed
Food and Ahimsa have close relationship Ahimsa necessarily requires taking of vegetarian food The term vegetarian derived is from the Latin root "vegetare" and was spoken for the first time in 1842 AD This means "one who abstains from the use as food of flesh, fish and fowl, with or without the addition of eggs and dairy produce " A vegetarian is a firm believer in abstinence from meat, fish eggs etc and lives wholly on vegetarian food
At present most of the vegetarians in the world are lacto-vegetarians who live on vegetables, food, milk and milk products Some of them consider egg as a vegetable whereas others eliminate the use of eggs completely treating it as non
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vegetarian There are still many who abstain from animal products like milk and its preparations who are knowns as "Vegan vegetarians' Some go still further and live only on fruits, who are called 'fruitarians' In India there are lactovegetarians who generally do not take eggs
Initially the human beings may have been non-vegetarians because of living in primitive conditions and absence of agriculture But as the vegetation increased and agriculture was practised the food habit went on changing from non-vegetarian to vegetarian What is the need of taking non-vegetarian food by killing the living beings while there is abundant variety of vegetable products and food
Many people tale to non-vegetarian food because of imitation, social conventions, luxurious way of living, taste of tongue, addiction to drinks, sensual enjoyments, cruel aptitudes etc or misguided notions about the nutritive and protein value of non-vegetarian products
The advocates of non-vegetarian food do not consider the vegetarian products very rich in proteins and consider non-vegetarian food more nutritive because of high content of proteins What is protein ? It is derived from the Greek language meaning "First place' indicating thereby how important an item of food it is Proteins not only supply energy or calories but are also necessary for growth purposes as those are for the repair of wear and tear in the body Those are necessary for the manufacture of harmones, enzymes, hamoglobin, anti-bodies, immunoglobulins etc The protein molecules are a mixture of several so called amino acids
It is falsely believed that animal proteins alone supply all the proteins required for good health Many vegetarian products contain enough protein and nutritive elements which help in the growth of good health Vegetarian proteins are even higher in biological values than animal proteins The current of thought is now against the excessive protein intake Big official bodies, such as FAO, have reduced their recommended intake of protein by at least 50 per cent Conditions of malnutrition that once were ascribed almost exclusively to lack of proteins are now thought to be caused by lack of food in general
There has been tremendous advancement in the field of medical sciences during the last 10-15 years and so has also been the research on dietary habits and diet effects which are so closely related to the incidence of diseases It has been found that the cancer is related partly to the dietary intake High fat and low fibre/diet are stated to increase the incidence of cancer of colon, pancreas, breast, ovary, prostrate and womb It has also been stated in research reports that genetic changes occur in the human body as a result of animal food The genes develop the cancer property Besides, in the intensive research on cancer treatment, the preventive aspect of cancer has been gaining importance all over the world In United States of America, UK and other western countries, the medical
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scientists are appealing to the people to stop eating animal food and also smoking for prevention of cancer
The role of dietary fibre in the prevention of coronary artery diseases, stroke, chronic constipation, piles, ulcerative colitis, heart attacks, paralysis, kidney failure, skin diseases, gall stone formation, etc has been recognised recently. The rising trends of these diseases in the western countries have been considered to be due to low dietary fibre intake as a result of animal food intake. In the countries having more of vegetarian dietary habit the incidence of these diseases has been considerably low
There are two main categories of fat in the diet-the triglycerides and cholesterol Both are found in blood High levels of cholesterol lead to coronary heart disease A high intake of triglycerides can raise blood cholesterol But triglycerides are of two types-saturated and unsaturated-and it seems that whereas the saturated fats do indeed raise blood cholesteroel, unsaturated fats reduce the blood cholesterol In general, the fats of animals are highly saturated and increase blood cholesterol, while oils of plants tend to be unsaturated and are safe for consumption
The epidemiological surveys have revealed that the vegetarians have lower levels of congulation factors II and VII which protect them against coronary heart disease and stroke
Dietary fibre is a significant part of vegetarian diet Doctors are beginning to realise that it has a role to play in the prevention of diseases Long transit times resulting from low fibre diets allow toxions produced by the bacteria in the gut to remain in contact with gut wall for longer time, giving rise to diverticular diseases as well as cancer of large intestine and rectum and a whole host of other problems
What is dietary fibre? The carbohydrates, starches and sugars almost provide half of the energy Carbohydrates are the major constituents of plant food If the carbohydrates are eaten as they grow, then plant cell walls are also must to be eaten-which for the most part are indigestable and were called as "roughage", but are now called as 'dietary fibre' There is increasing evidence that fibre is positively beneficial for the human body Lack of it is now considered to be the reason for many disorders of the gut
A large number of meat borne diseases like cysticerosis, hydatid cysts, trichnosis etc are some of the diseases which do not have any specific treatment Their counter-part in the vegetarian diet, that is cysticercosis, can be checked by washing of vegetables but those cannot be removed from the meat by the conventional cooking
Papers published in many medical journals have now been reporting that the aggression and violence are associated with the influence of human diet It has
DI
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been seen that specific ncuro transmitters are released in the brain following the intalc of food substances Some of thcsc ncuro transmitters produce excitement in the brain neurons while others produce a sedative effect Animal mcat produces an aggressive bchaviour
During the last few years a large number of immunological disorders have been recognised Many of these diseases develope as a result of hypersensitivity to animal proteins These discascs may assume very serious dimensions and may be fatal However, plant protein is safer from immunological point of view, Hypersensitivity reactions to plant protein are relatively unknown Hypersensitivity reaction to pollen grain should not be interpreted cquivalent to dictary plant protein
Many people consider cgg as vegetarian article which is not correct Eggs fertilised as well as unfertilised have high cholesterol contents These enhance the development of atheroschcrosis which can increase the incidence of coronary artery diseases, stroke, renal failure The use of cegs has therefore also to be avoided
There is nothing nutritionally wrong with the varicty of vegetarian dict which we have in India or throughout the world The nuts and soyabcan contain high contents of nutritive cicments Fresh fruits and vegetables are rich in vitamin CA perfectly constituted diet is one in which the principal ingredients are mill, milk products, any whole cereal grain or mixture of cercal grains, green leafy vegetables, nut and fruits These are the protective food items and do not cause even the remote adverse effects These protect the body against infection and discases of various kinds Their use in scientific quantity ensures physical cfficiency Alongwith protein, the vegetarian food is cheap The pattern of vegetarian diet has been in vogue in India from times immemorial and the people have maintained sound and robust health with full mental faculty and longevity
Nature has divided the entire animal kingdom and human beings generally into three categories-carnivora, herbivora and frugivora The carnivora sustain themselves on flesh food The elephant, bison, camel, horse, buffalow, cow ctc, are herbivora animals which live upon grass or herbivorus vegetation, leaves of trees etc The strength and power of some of these animals is no less superior than the carnivora animals like lion, tiger and panther Frugivora animals are those which sustain themselves on fruits or seeds The world's strongest, most enduring and long living animals are all vegetarians What to say of the animals, even the vegetarian men are as strong as mcat caters and in many cases enjoy greater endurance and stamina than those who consume non-vegetarian dict Vegetarians live longer and comparatively more discasc-free life
By the very process of evolution man was not equipped physically to be carnivora being The jaw construction of man is much different than that of the
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carnivora animals By physical attributes man must bc and is a vegetarian both for health and longivity Vegetarianism is better for man Many nutritive clements required by the human body are available more easily and in a more assimilable form in vegetarian food than can be bad from non-vegetarian food There is no dearth of scientific and authoritative literature on the subject which substantiates and confirms this fact
Our great teachers of the past were not unpractical vegetarians They knew that it is possible to live on vegetarian food In Hinduism including Jainism, vegetarianism is considered to be the best way of living Today science has come to help us still further and is teaching us how to be vegetarian
The results of some of the researches on non-vegetarian diet are frightening They speak of higher occurrence of various types of diseases It causes indulgence in liquors etc Many of the present abdominal, cardiac and mental diseases are due to taking of non-vegetarian food and liquors and immoral habits generated out of that Non-vegetarian food tends to lead the man away from humadness Gradually, the finer sensibilities are vitiated and are imperceptibily but surely replaced by cruelty, brutality, inhumanity and ruthlessness which Abimsa never permits to occur Vegetarian food is, therefore, in complete conformity with the ideals of non-violence
Diet is a powerful factor in moulding temper and thinking A well selected balanced vegetarian diet is in harmony with the laws of nature and in the words of Nathaniel Altman, "helps to assure a healthy, vital and strong body which serves as the temple for our thoughts, feeling and spiritual essence Vegetarian diet is favourable to purity of thought and chastity and leads to refinement of character
A movement in favour of vegetarianism has now been growing in many parts of the world Upsurgence of vegetarian societies, Hare Krishna Hare Rama, vegetarian clubs, vegetarian leagues etc is the clear indication that even the conventionally meat eating West has now woken up to the cause of vegetarianism realising the bad points of non-vegetarianism and good points of vegetarianism It is now the pious duty of the doctors, the scientists and the social workers in particular to undertake more and more researches and surveys in the field and propagate the same through their reports We should hope that the coming era would be of the vegetarians who are decidedly the more rational and peaceful people
Secretary General Third International Jain Conference Ahimsa International 688 Baba Kharak Singh Marg, New Delhi-110001 (INDIA) Phone 344022
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Food, Health And Jainism
Dr Dhananjay Gunde
Food has a very important role to play in the day-to-day life of every living organism Hence it is not surprising that animals, plants, insects etc spend most of their time in various processes connected with food, namely, finding food, cating it, assimilating or storing it Man is not an exception to this (If you ask anybody, 'Why do you work l' his immcdiatc reply would be, 'For the sake of food ') When food plays such an important role in our life, it is obligatory on our part to know the scientific aspects of food Why do we need food ?
It is very surprising that though we strive so much to carn our food, we do not know precisely why we have to cat Well, most people think that we derive cnergy (calories) from the assimilation of food, and this cncrgy is required for all our day-to-day activity A hardworking blacksmith for instance has to cat more than a person doing sedentary clerical work Well, they are not wrong, though their knowledge is incompletc If an adequate supply of calorics was the sole aim of eating food, then half a kilo of sugar every day would have been sufficient But we know that man cannot survive by cating only sugar He needs a balanced diet
Why do we need a balanced diet ?
It is very interesting to note that our body is continuously changing Though our body looks as if it is one unit, it is not so It is composed of innumerable tissues like skin, muscles, bones, nerves, blood etc These tissues are made of trillions and trillions of very minute cells It is estimated that the number of cells in one adult body is equal to the number of world population multiplied by 17,000 The second important point about our cells is that different tissuecells have got differnt life spans For example, a red blood corpuscle (RBC) has got a life of 3 weeks, a skin cell has got a life of a few hours to few weeks In the same way bone and muscle cells have got different life-spans
It is estimated that every second 12 million RB Cs die, and those many RBCs are newly produced In one's life-time half a ton of RB Cs are pro

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duced and destroyed If we take into account the death and birth of all types of cells in our body, we will be surprised to know what tremendous change goes on continuously in our body The beauty of this is that it happens very smoothly, continuously and automatically It is estimated that within 6 years all the cells of all the tissues in our body are totally changed It means that every 6th year we are totally equipped with new tissues (For example, we know that the snake casts away its skin every 6th month)
This regeneration of cells is from the food we eat
These new cells are formed from the food we eat For the formation of new cells, its constituents, namely proteins, carbohydrates, fats, minerals, etc are required Hence we are required to have food containing all these in a proper proportion So it is very easy to understand that the quality of new tissues depends upon the quality of raw materiali e the food we eat Hence it is obvious that if we eat a sufficient quantity of good, and suitable food, our health will be good
What should we eat?
It is very interesting to note that there is a great deal of diverse opinion about what human beings should eat Plenty of literature is published and many conferences are arranged to discuss what one should eat But it is a fact that what to cat has never been a problem to other animals, insects or plants We never hear that a conference of cows, or elephants or, for that matter tigers or lions is convened to decide what they should eat The animals, excepting man, are quite steady in their natural instincts and habits for thousands of years A tiger was carnivorous (flesh-eating) one thousand years ago and it continues to be so today also A horse or an elephant was herbivorous (plant-and-plant-products-eating) one thousand years back and it continues to be so now also If a tiger is kept starving for a week or so and then if it is served with very nice and healthy green grass, it won't eat the grass The same is true of sheep If it is starved for a week and given pieces of flesh to eat, the sheep will not eat flest All animals are unchanging in their basic nature even in adverse or extreme situations They strictly follow nature's rules and hence we see that they always maintain good health
But it is not the same with human beings Man is called a special animal, as he has got the power of thinking, remembering and deciding what is right and what is wrong With this power of discrimination (1 e Viveka") he has made astounding progress in the field of engineering, medicine etc With the help of the technology that he has invented, he has been able to land on the moon, to fly like a bird in the sky and to remain in deep waters like a fish But as regards the matter of what food should be eaten, it is very surprising to see that he is confused He has not left anything, on this earth, in eating, from ants, frogs, snakes and cockroches to man And he is paying for it in the form of diseases from which he suffers
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Human food and rules of nature for healthy life
The human body is an extremely complicated machine We know that the efficiency of any machine depends upon the supply of proper and unadulterated fuel it requires If it is a petrol engine, a good quality petrol has to be supplied If It is a diesel engine, it needs pure diesel If there is any adulteration in the fuel, the engine gets spoiled What is true of a mechanical enginc, is also true of a human body Here the fuel is the food we take We must, therefore, have a precise knowledge of what type of food (e g vegetarian herbivorous) or nonvegetarian (carnivorous food) is good for our human machine
Nature has prescribed a particular type of food for a particular animal, considering its aim of life, the type of work it has to do, etc And, accordingly, nature has created its anatomical arrangement, the physiological function of its body and its mental set-up So if one has to take the maximum benefit from one's human machine 1 e from one's body one has to choose the right fuel (food) for one's body
Which is the right food for a human being?
We have to understand scientifically and biologically which food suits our body for maintaining its optimum physiological function In this context it will be worthwhile to compare the anatomical and physiological features of (1) Herbivorous animals and (2) Carnivorous animals with those of human beings and to find out which fuel (food) this human machine (body and mind) requires (1) Arrangement of teeth.
All carnivorous animals have got only canine and incisor teeth and not molar teeth, while herbivorous animals have got special and large size molar teeth Harbivorous animals have to masticate (chew) their food in the month, turn it into fine powder and then swallow it Hence, nature has provided these molar teeth which help to grind the food While carnivorous animals never chew the food They just clutch and gulp the food (flesh),
If one studies the arrangement of teeth in a human being, one finds that nature has provided him with molar teeth Man has to masticate the food, convert it into powder and then swallow it for better digestion Man's anatomical arrangement and physiological function of teeth are similar to those of herbivorous animals
(2) The manner of drinking water
All carnivorous animals lick the water with the help of their tongues, while herbivorous animals suck the water with the help of lips
Similarly herbivores human beings also drink the water with the help of lips
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(3) Arrangement of nails
Carnivorous animals have got long, sturdy, pointed and mobile nails (claws) These animals use their nails to catch or hold their prey Herbivorous animals have got broad, sturdy nails (hoofs) which help them to protect and support their limbs A human being nails are fixed, they protect the finger tips, and they are flat and broad like those of herbivores (4) Length of Intestine
There is a definite ratio of the lengths of trunk and the intestine in all animals In carnivorous animals it is 1 to 6, while in herbivores it is 1 to 12 It is very interestiug to note that in human beings also the ratio is 1 12 as it is with herbivores (5) Blood-pH (Chemical state of blood)
The blood of all the animals is required to have a specific pH The function of different organs, like liver, kidney, heart, gall bladder, pancreas, nervous system etc, depends upon the pH If the pH is disturbed, that is, if the chemical state of blood is disturbed, the electromagnetic waves (impulses), which are continuously produced in the body gets spoiled
Now the pH of the blood of all carnivorous animals is low, that is, it tends towards the acidic side, while the pH of herbivores is high, that is, it tends towards the alkaline side The pH of the human blood is also high like that of herbivores
(6) Blood Lipo-Proteins
It has been found that there is a great similarity in the Lipo proteins that are found in the blood of herbivores and those found in human being, while lipo proteins found in carnivores are of quite different types
(7) Man and Monkey
It is said that man has evolved from the monkey, and the monkey is strictly a vegetarian animal There is a great similarity in the anatomical arrangement and physiological functians of the monkey and man
Considering all the above basic scientific facts, namely, anatomical and physiological features, one realizes that the human engine needs herbivorous fuel, 1 e vegetarian food The purer the fuel we use, the better will be the function of the engine Food and Health :
One has to provide that type of food to the body which will help (1) to rebuild the dead cells, (2) to supply day-to-day energy for the activity, (3) to protect the body from different agencies which produce diseases, (4) to help the physiological system and, especially, to develop the functions of our nervous system, and (5) to maintain the pH of blood at an optimum level
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It has been proved that the proteins, c'dates, fats, minerals and vitamins found in the combination of vegetables, fruits, grains, nuts etc and their proportion are quite suitable to human tissue regeneration On the contrary though the protein content in flesh food is more, it lacks the availability of calcium, phosphorus, C'dates, and other essential minerals in proper proportion Not only that but all kinds of animal source food contain a great amount of saturated fats, which are the precursors of cholesterol It is known that the cholesterol is the main cause of blood pressure and heart attacks On the contrary, there are many vegetarian substances which reduce the blood cholesterol level and protect man from heart attacks The flesh food contains uric acid, urea, lactic acid, which act as toxins in the human body and are prone to produce joint pain (gout), kidney stones etc Presence of toxic products like Uric Acid in flesh food (Per Pound) Fish
5 gr /pound Muttan
6 gr/pound
9 gr/pound Muttan Soup 50 gr /pound
This toxic material (uric acid, urea etc ) is harmful to the human tissues and prccipitates joint pains, kidney stones, ncart attacks and drowsiness, and lowers general body resistance
Pig
Blood pH and food
It is clear that different organs and systems in the body function at an optimum level, if the pH of blood is maintained The pH of blood depends upon (1) The type of food we take, and (11) the capacity of body (liver, kidney) to maintain PH The vegetarian food is known to help the human body to maintain the pH on the alkaline side But all the food from animal sources (except milk) is known to disturb the pH and make it acidic The acidic pH is not suitable for the human physiological function One immediately starts suffering from the problem of indigestion, Joint pains, heart burns, gas trouble etc
It should be noted that the so-called non-vegetarian caters are not totally carnivorous Along with flesh a large amount of vegetarian food is also consumed The vegetarian part of food neutralizes to a certain extent the toxins or acids produced by eating flesh If a man, following a lion or a tiger decides to eat only flesh and no vegetables he will not survive more than 2 or 3 weeks because this flesh food will produce so much acid and toxins in the body that all body functions will be completely disrupted Food and strength :
It is a totally wrong assumption that vegetarian food gics low strength, and that flesh food provides more strength It is interesting to note that all big sized and strong animals (C & clephant, camel, zebra giraffe, hipo bison etc) are strictly vegetarian animals The vegetarian animals are not only strong, but their
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strength has got a great tenacity Hence horses, bulls etc can work continuously for days together (That is why while describing machinc power it is spoken of "Horse Power" and not Lion Power) This strength aud tenacity are the result of vegetable food The calories we get from vegetarian food are much more than those we get from flesh food
Matter
Protem
Percentage analysis of food stuff Fats Minerals Carbo- Calcium
hydrate
Iron Calo
ries %gms,
004
73
352
06
06 36
346
001 014
28 94 11,5
534
0 24
432
163
005
50
560
Vegetarian Food Wheat 121 17 18
72 2 flour Rice 85
774 Moong 240 13
56 6 Soya
432 16 5 46 206 Ground 315 369 Nut Ghee
98% Milk 38 0 0168
51 0 powder Flesh Food. Egg (Hen) 133 133 10 Muttan 18 5 133
187 44 10 Fish 226 06 09 Source Govt of India Health Bulletin No -23
900 437
173 194
13
006 015 003 002
31 25
Pig
23 06
Food and Nature of Person
The nature of a person is described as Satvika or Rajasika or Tamasika The Satvika nature denotes virtues like Calmness, Alertness, Feeling of Contentment, Tolerance etc As against this the Tamasika nature is identified with idleness and drowsiness, cruelty, and intolerance The foods are also classified as Satvika that which promotes Satvika nature, and Tamasika-that which promotes Tamasika nature
All animal source food (except milk and its products) e g flesh from all sources, eggs, decaying good, is Tamasika food
Tamasika food increases Tamasika nature represented by animals (eg tiger, lion etc), while Satvika food increases Satvika nature, represented by cow, horse etc
So food contributes to a larger extent in deciding the nature of a person

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Diseases and food.
It is very interesting to note that the diseases which affect the plants and vegetables do not affect the animals and men So if proper vegetarian food is taken, there are less chances of getting diseases But in the case of non-vegetarians the diseases that affect the animals affect the men also so by cating the flesh of animals men might contact diseases like (1) Tape Worm, (11) Trichinosis(Meningitis, Paralysis, Joint pain). (111) Tuberculosis, (iv) Joint pain (gout), (v) Heart attack and Blood pressure, (vi) Cancer of Colon, (V11) Food poisoning after consuming rotten flesh (vn) Liver fiuck etc
On the contrary, it is proved in Ayurveda that by eating particular vegetables, roots etc many discases can be cured Thus every root has got a medicinal value and we should know it
Jainism, Health and Food
The important principle of Jainism is excellent and most scientific art of joyful living Its principle right saith, right knowledge and right conduct-leads to salvation from un-natural bondages and helps man to enjoy immense and permanent happiness, strength and knowledge
It is not surprising why Jainism advocates pure and Satviha vegetarian food! The Jains emphasis on vegetarianism is based purely on a scientific approach to reality It is this food which is suitable for our anatomical structure, to the physiological functioning of different systems of body and to the development of a proper Satviha mental attitude towards purposeful living Proper vegetarian food alone helps us to have the proper regeneration of dead and dying cells, and to maintain the proper pH of blood It is the most proper fuel for our human body machine, since it helps to maintain proper harmony between body (sense organs) and mind, on the one hand, and between them and the soul, on the other
Food should not only be vegetarian but also Satyika
The Satvika nature promotes alertness, endurance and develops strength with tenacity, calmness or tranquillity Jainacharyas have advocated different kinds of food for different seasons Even among various kind of vegetarian food, one has been advised to abstain from garlic and onions for all seasons and leafy vegetables in the rainy season Further, the Acharyas have advised us to avoid a high protein diet like turdal, basan dal, as they are Rajasika in nature They have advised us not to eat stale food, because in stale food organism develops which destroy the Satvika nature of food and make it Tamasika, There are great chances even for cooked food to develop microorganisms after 6 hours, if it is not properly preserved Hence Jainacharyas have advised us to eat only freshly prepared food, and drink fresh water which is properly served, and they have also advised us to avoid eating that vegetarian food which is extremely hot, sore and fried

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Follow Nature's Rule
All principles of behaviour that are advocated in Jainism are purely based on the observation of nature's rule By following these rules, onc is rewarded with peace, tranquillity and health The principle of 'Live and let live' or principles of non-violence, truth, non-stcaling etc are based on the same scientific approach to reality Those who follow these are bcncfited Those who break the rules of nature pay the penalty in the form of mental unrest and bodily discases
Hon Orthopaedic Surgeon and Yoga Therapy Consultant Savitribai Phule Hospital Kolhapur (Maharastra)
Jaina Song
Tune Merrily we Roll Along
Arhat oh Arhat Absolute hberation What a beacon What a beacon
Oh Arhat
This Greed This Jealousy Freedom is the choice What a beacon What a beacon Oh Arhat
This want This mirage Liberty is the choice What a beacon What a beacon Oh Arhat
-Pravin J. Shah, Canada

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Vegetarianism
Shn Nitin Mchta
Frankly Speaking...
Violence against defenceless animals remains the greatest indictment of the human race Our so-called modern civilization has perfected thc most abominable and despicable ways of exploiting the Animal world At no time in history of world have animals been treated as cruelly as they arc today
Just one exampic is sufficient to prove my point-as if there was not enough to cat, people in certain parts of the world have developed a love of frog's lcgs-and until recently India was a willing supplier of this delicacy' In this terrible situation who clsc can be expected to talc up this fight against barbarism but the followers of Lord Mahavira?
Why are such a powerful and Influential people silent in reply to tlic call of Ahimsa ?
It is well known that in this land of Dharma and Ahimsa, mcat cating is spreading fast Our youths are being brain-washed in to apc-ing all that is negative in western way of life Jains must mobilise their resources and drive back this horror of violence towards defenceless animals Let the Jains 'buy out' those involved in the frog trade and re-employ them uscfully somewhere else Let the whole fish-killing industry be rc-cmployed somewhere else Let the slaughter of cows be stopped immediately throughout India I am told that even during the time of Akbar, Jains managed to halt the slaughter of the cow for a certain time The Jain Community can bring about change of they wish to. Be on your guard -
The meat industry in the West is extremely rich and powerful Indian people should expect the international 'fast-food' chains to come to India very soon-if they are not there already Moncy without morals is the motto of many involved in mcat trade The Jain Community should be vigilant and try to ensure that the Indian people do not get hooked' on Western 'fast foods'-hamburgers, beef burgers etc Growth of vegetarianism in the West
Millions of people in the West are giving up their meat diet and a growing number of them are working day and night to reduce the suffering of animals I

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call them the 'practising Jains' Many are even sent to prison when they are caught rescuing animals from laboratories where painful experiments are carried out on them They need our moral and material support which, at present, is not available
Our Punya is running out
For those who are ignorant of God's Laws, punishment is not as severe as it is to those who know it and break it The Jains and the Hindus who eat meat are knowingly and willingly breaking God's Laws and so the punishment will be
severe
For our own sake we should re-establish the teachings of Lord Mahavira India can set the example for the world, but time is running out
I end with a quotation from Gandhy
"The greatness of a nation and its moral progress can be judged by the way it treats its animals "
President Young Indian Vegetarians UK
33 Goldwell Road Thornton Heath
Surrey (England)
Telephone 681-1125
AC
Man should subvert anger by forgiveners, subdue pride by modesty, overcome hypocrisy by simplicity, and greed by contentment
(Samanasuttam, 136)
The night that passes does not return Nights of the man committing VICIOUS acts pass in vam
(Samanasuttam, 118)
Anger dissolves affection pride is subversive of modesty, hypocrisy throws out friends and greed is destructive of everything
(Samanasuttam, 135)

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Ahimsa
Shri Shrenik Kasturbhai
It is a matter of deep gratification for me that I have been afforded this opportunity of adding my voice to the concern being expressed regarding the ever escalating incidence of Himsa in human attitudes and conduct It is all the more regrettable that even a country like India, with its thousands of years of cultural and religious traditions of compassion and mercy, should succumb to an extent that it condescends to organize on a massive scale operation of exporting meat and fish to earn foreign exchange It is, indeed, an irony of fate that at such an advanced stage of what we call civilization, the man instead of having achieved peace and prosperity, as one would expect, should be so mindlessly bent upon producing weapon of total destruction like the atom bomb
It is undoubtedly a pertient question today, as to how this tide of mounting Himsa can be stemmed and an era of Ahimsa ushered in With the scientific and technological progress achieved during the last couple of decades, we have willi-nilly arrived at the crossroads, not only of the history of the human race, but of the entire life on the planet We possess the capacity today either to hopelessly cripple and even totally annihilate life on the planet, or to eradicate, all want, and misery on earth and transform it into a happy dwelling place for man and all Unfortunately, the voice of reason, and sanity sounds feeble amidst the din of aggressiveness which is clearls symptomatic of the misquided development of human character Our near total preoccupation with the development of the intellect, coupled with a near total neglect of spiritual cultivation is creating an environment which is more conductive to the creation of Ravanas, where knowledge, strength and valour turn malavolent, rather than to the evolution of Ramas where they become benevolent
When our sages proclaimed "AHIMSA PARMO DHARMAH", they had a penetratingly clear perception of the implications of the phenomenon of cause and effect, and that is why they saw no place for Himsa in DHARMA which is the righteous way of life The inference is clear, and unambiguous AHIMSA is the very core of a righteous life and devoid of it, an individual, and consequently a society, is incapable of achieving that blissful state of creative harmony acknowledged by the enlightened as the ultimate destiny of man as God's noblest creation

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Born in a family of devout Jains who have for generations taken such keep interest in the preservation of the Jain heritage, and in the promotion and propagation of Jain values, AHIMSA as a precept has been instilled in me from my very childhood Maturity and serious thinking, however, have brought home to me that the Principles and precepts are extremely hard to put into practice and require a great deal of sensitivity and compassion in one's being to assimilate them One has only to look around the world, not excluding our own country, to witness the callous indifference of man to the destruction of even his own species In the face of such gross insensitivity, to expect him to show compassion towards other species would be, to say the least, naive So long as there are negative elements like covetousness, greed, envy, lust and the like dominating the human psyche, and smothering all sensitivity, expectation of the state of AHIMSA will remain illusory It requires a high degree of sensitivity to feel a natural revulsion for depriving a living being of life All religious injunctions are ways and means of self-purification to attain that state of serenity and peace whereby the rule of AHIMSA can become feasible
What we confront today is, to borrow Dr Radhakrishnan's phrase, a 'crisis of character and nothing short of a complete transformation of the human psyche can reverse the dangerous drift The rule of AHIMSA can never be brought about through legislation or an executive fiat HIMSA is too deep-rooted and complex a phenomenon to be dispensed with so perfunctorily If we are truly concerned about establishing the rule of AHIMSA, we shall bave to squarely confront the fact that it can only be done by the spiritual elevation of man A near impossible task one might say But then it would not help to sit back and passively watch the suicidal decline either Even Shraman Bhagwant Mahavir and Lord Buddha did not liberate all mankind But they strove relentlessly through the conduct of their lives that what is important is not the extent of achievement but the doing of one's sincerest best
That is what we need to do too Without being overly presumptuous regarding our capacity to usher in, with the waive of a wand, the rule of AHIMSA, let us sedately chalk out a course of action whereby we might make a contribution, however small, in the right direction
We are all aware, for example, that nearly half of the world's resources are wasted in destructive armaments in the name of defence If this expenditure is kept within the limits of genuine defence requirements, enough resources can be salvaged to offset the need to export meat and fish With the economies of nations getting even more intricately entangled and the defence expenditure becoming a global vicious circle, even this is not easy But then nothing good or great is easy of achievement Any measure of success in this direction too will need sustained, hard work of educating the people for creating an effective enough public opinion
Lalbag' Shahbag, Ahmedabad-380004 Gujarat (India)
48

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Ahimsa-Best Solution for all Problems
Dr S S Jhaveri
In the present times when there is violence in scveral places in India and in some parts of the world, the philosophy and message of non-violence have a special significance Our civilisation, which appears to be blecding today needs the healing touch of love, compassion and non-violence iC AHIMSA
To my knowledge, the greatest heritage of India and the greatest contribution of India to the civilisation of the world is the philosophy and culture of nonviolence This is a gift of India's hoary, prehistoric past to us and to the humanity at large, through the Jain Tirthankaras long before the birth of the living great religions of the world and their cthics
Ahimsa is sometimes not correctly understood even by some of the elite and is regarded as a negative term, which means abstinence from killing any living being In fact, Ahimsa is a positive virtue which bases universal love and mercy towards all living beings in the world It is most comprehensive and conducive for living a peaceful and fearless life
Ahimsa is not only for Jains but it is for all people and it is Jainism which threw open for the first time the portale of the spiritual realm to all without any distinction of race, caste or sex and all men and women are treated as equals Ahimsa is the first and over riding principle of the Jain ethical code, namely, Ahimsa (Non-violence), Satya (Truth), Asteya (Non-stealing), Brahmacharya (Chastity), and Aparigraha (Non-possession) Even truth comes next to Ahimsa and from Ahimsa all human virtues follow
In the case of Jain ascetics, Ahimsa covers even plant life besides all living beings Ahimsa is all pervading universal love, mercy, brotherhood and identification with nature and life It is not only abstention from violence and killing but is abstention from any kind of expression or action whether direct or indirect, whether active or passive, which causes injury in any form
Ahimsa has to be observed by all in thought, word and deed (Mana, Vachana and Kaya) If such a code of life is observed, there cannot be any kind of violence any where in the world and there will be everlasting peace and

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happiness without suspicion and fear and such society will be having universal brotherhood
Ahimsa, which is Indian heritage was put to the severest test by Mahatama Gandhi, the father of our nation and proved as the most powerful weapon, both in war and peace He believed that even if he did not succeed fully in his life, his faith in non-violence did not diminish We have to follow the life pattern of that great apostle of peace, and practioner of practical Ahimsa Prophets and incarnations all have taught the lesson of Ahimsa Not even one of them has professed Himsa
The world has advanced in the fields of art and science with meteoric speed but what the man has yet to learn a great deal is to live peacefully and really love mankind and practice Ahimsa
If this way of living can be adopted, great deal of cruelty would cease and compassion, pity and consideration for others would grow and life would be happier all over the world
Kind Hearts are the Gardens, Kind Thoughts are the Roots, Kind Words are the Blossoms,
Kind Deeds are the Fruits Hon Chiet Secretary, Shree Akhil Bhartiya Hinsa Nirvan Sangh Ahmedabad (Gujarat) (INDIA)
When men of ungrudging soul declare the way of virtue, those who are not rightly disposed, although they give ear, hear not
Even so the currier's dog seizes on and devours leather, not appreciating the flavour of milk and rice
Naladiyar, 322
He who before old age comes, has not undertaken and Zealoasly carried out works of virtue, will be pushed about in the house addressed in harsh language, and bidden to get on one side or to go out, by even the maidservants
Naladıyar, 326 Men of scanty wisdom are those who do not themselves enjoy the sweets of hfe, bestow no benefactions on worthy persons, draw not ngh the good path that safeguards (the soul), but infatuated and absorbed in the acquisition of wealth, pass away their days of hfe in vain
Naladıyar, 327

Page #93

Ahimsa--Non-Violence
Sant Kırpal Singh
Ahimsa or non-injury to all living creatures, and more so to fellow beings, by thoughts, words and deeds--the injunction in this bchalf being "Injure not a human hcart for it is the seat of God " It is an ennobling virtuc that brings cach one on par with his or her fellow beings and ultimately leads to the principle of the brotherhood of man and the Fatherhood of God The cultivation of this virtuc demands a brond development of toleration towards all, irrespective of their shortcomings and failures To radiatc the grand principle of the Family of Man on the divinc ground of loving and compassionate desire for the well-being of all, costs very little but counts very much A hcart full of divinc compassion is the abode of all virtues
Jesus always preached the two cardinal virtues (I) "Love Thy Neighbor as Thyself” and (2) "Love Thinc Encmics" Docs that mean that it is out of timidity or weakness that one should love and forbear one's enemies ? No, there is something moral and divine that lies at the root of such an attitude
So, love the sinner but hate the sin Purity mainly lies in not thinking evil of others, in thought, word and deed If you think good of others, you will radiate good If you purify your mind you will purify the minds of others
Never hurt anybody We hurt others by thinking all of them We think all of others, we scheme This is worng, as thoughts are very potent When yon think all of others that reacts to them like a telegraphic wire You may not bc telling anybody anything but if you think of them, radiation is there
When one thinks evil thoughts or commits an evil deed, it strengthens the forces of evil Those who desire to belong to God should feed the sacred fire with the fuel of pure thoughts, good words and noble deeds
Any time you feel overtaken with unloving thoughts towards anybody, you should report to the Simran of names and think of the Master You should develop the Christ-like attitude So the foremost thing is not to think evil, speak

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evil or hear evıl of others If you will cast out evil thoughts about others, all are friendly
There is no evil in the world If it appears to be evil, it is due to the smoky or colored glasses that you are wearing on your heart or mind You will find that if you think in the way that I have just told you, then naturally you will have respect and love for all, even for your enemies They might think otherwise of you, but if you have thrashed out every evil thought within you for everybody, you will see with that angle of vision, which the Master gives you, that it is all the manifestation of God, then naturally, everybody will be beautiful You will see this beauty even in your enemy A perverted view is only on account of smoky glasses
We must all learn to look within and not without It is far easier to see a mote in another's eye than to see a beam in one's own We must reform ourselves before we can reform others, but unfortunately we are always anxious to reform others We should weed out all imperfections one by one self-introspection and this will bring peace all around Love beautıfies everything and if we learn to love everyone, all our imperfections can be washed away, especially by loving kind words Kind words imbued with humility don't cost anything If you have that attitude in life, I think ninety percent of your troubles will be avoided
The place where fire burns becomes heated first and then transmits its heat to the atmosphere around So it the case with fire or anger An imagined or supposed wrong keeps rankling in the mind like a thorn When one cannot bear its intensity, one bursts forth into flames of hatred and contempt (begins abusing right and left), loses his balance of mind, and like a canker keeps emitting a malign odor that virtually goes on polluting the atmosphere around Most of the injuries and wrongs are the ontcome of our own process of thinking, and such thoughts breed countless others, multiplying in geometrical proportion We can get out of this Vicious circle only by changing our attitude towards life Why sacrifice our natural equanimity for mere trifles, for passing bubbles and vapory nothings that are things of no consequence? Instead of brooding over these supposed and imagined wrongs It would be better by far to contemplate on the higher aspects of life, the divinity within and the divinity without, for this world is verily of the dlvine and divinity resides therein
You will gradually have greater control over your feelings and emotion, such as vanity, greed and lust, and develop instead virtues of humility, contentment, chastity and love You will give up your habit of judging others and start adjusting yourself to their weaknesses and shortcomings, either by overlooking or affording constructive help to them By this adjustment, you will bring much sunshine and happiness for yourself as well as for all those around you If you think with a calm and cool mind, you will realize that most of us have not become perfect as yet
52

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In this vast creation, everyone is gifted with an individual perception The heredity, the environment and the teachings inculcated, all combine to make one what he is Wc cannot blame anyone for thinking differently in his own way Everyone has his own temperament and his own way of thinking They must differ and do differ vehemently There is no help for it It is, on the other hand, the sign of sentiental life We must not therefore on that account cross swords with them Even if in their ignorance they, at times, may talk ill of the spiritual teachings and use harsh words, they cannot help it But that should not disturb the true scckers after Truth We must be polite and gentle and even humble in our conduct Bandying of words does not help We may try to remove misunderstandings, if any, sweetly and gently, but not in an antagonistic spirit
"Where there is compassion, there is rcligion Where there is greed, there is sin Where there is anger, there is negation where there is forgiveness, there is the Lord Himself"
Kirpal Ashram International Headquarters 2-5-7 Canal Road, Vijaynagar Delhi
Jaina Songs (Tunc BAA BAA Black Sheep)
Raa Raa Parsyanath
Twenty third Trıthankar Teacher Teacher there are
Four Jain Vows One for non-violence One for the Truth One for non-possession
and one for honesty There are Vows that
bring great salvation
-Pravin J Shah, Canada

Page #96

Non-Violence: Religions and Common Sense
Dr Z. P Thundy
It is flippant to argue that human beings, having descended from the simians, are by nature violent homo homim lupus (man is a wolf unto man) and that natural selection or survival of the fittest is the law of life for individuals, societies, and races Such an extreme view can lead to genocide, which has happened not only in Nazı Germany but also in most parts of the world It is this conception of man that has formulated the law of tooth-for-tooth and eye-for-eye It is this view that spawns seeds of violence and thrives on blood-feud This philosophy creates an unending cycle of violence not only in the human family but also in the animal world through the scorch-earth policy that warring nations follow This view based on distrust not only would justify a war fought in defence but also a "just" war of aggression based on the principle of get-them-before-they-get-us)
The antithesis of violence is non-violence which is preached by all the great religions and religious masters but broken by their followers All religions in principle abhor violence and promote peace This is true of Judaism, Islam, Hinduism, Buddhism, Jainism, Sikhism and Christianity For instance, Jesus says “Resist not evil, if anyone smite you on your right cheek, turn to him the other also Love your enemies, bless them that curse you, do good to them that hate" (Matthew 5 39-44) Similarly, Jainism preaches the noblest form of non-violence)
In fact the genuine teaching of the great master is the golden rule or the middle road The extreme forms of asceticism are all right only for exceptional individuals liks the Mahavira, the Buddha, the Baptist, and Jesus Christ The masters, as a rule, preach the avoidance of extremes in the practice of worship and Ahimsa Jesus would say ,'do unto others what you would others do unto you For this is the Law and the prophets" (Matt 7 12), "I did not come to destroy the Law and the Prophets but to fulfill them” (Matt 5 17) Jesus, like the great Buddha, was kind, understanding, and forgiving Warmth, understanding, and compassion are the hallmarks of genuine religion The Acaranga Sutra of the Jaida canon reads "A wise man should be neither glad nor angry, for he should know and consider the happiness of all things
Life is dear to the many who own

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s and nousee
them
Only those who are
would firmly walk
fields and houses and who get dyed and colored clothes and jewels and earrings, and grow attached to them
Only those who are of controlled conduct do not desire things, therefore, knowing birth and death, you should firmly walk the path For nothing is inaccessible to death, and all beings are fond of themselves, they love pleasure and hate pain, they shun destruction and cling to life They long to live To all things life is dear"
Indeed, moderation and the middle road characterize religions' attitude toward everything in life and life itself Religion rejects the position that this life is an absolute end in itself and is its own justification Mahavira admonishes Gautama in the Uttaradhyayana Sutra "As the dead leaf, wben its time is up, falls from the tree to the ground, so is the life of man So cast away all attachments and be pure as a lotus or as water in autumn" In other words, there is openness to the life after, but this openness in not incompatible with commitment in this life Since limited violence in this life is unavoidable and justifiable, as in the case of self-discipline and discipline of children without the incurring of sin, the principle of non-violence 18 not an absolute principle While being open to the other world, we must be committed to this world, while preaching and practising non-violence, we must be willing to tolerate limited violence It is this principle of the middle road, of balance, of limited violence that the book of Ecclesiastes teaches “There is a time for everything, and a season for every activity under heaven a time to be born and a time to die a time to weep and a time to laugh a time to love and a time to hate, a time for war and a time for peace"
In brief, all major religions of the world teach the doctrine of moderate or the middle path On this common ground they can unite and find the golden rule in the handling of the problems of war, nuclear freeze, abortion, capital punishment, animal abuse, child abuse, and ecological balance, all of which involve the practice of limited violence and the observance of non-violence There are no easy answers for these issues in any religion And no single religion can claim a body of infallible revealed teachings of the problem of violence But they together can help develop a consensus which will enlighten their perplexed faithful This common consent of religions should be based on common sense which characterizes the teachings of the great masters
English Department Northern Michigan University Marquette, MI 49855
55

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Sauraseni Jaina Scriptures
Dr Raja Ram Jain
Indrabhuti Gautama, the Chief disciple of the 24th and the last Tirthankara, Mahavira (599-527 B C), was the first Ganadhara, who rendered the Dvadasanga vanı (twelve canonical texts) of Mahavira in Sutta-form The Sutta-knowledge was preserved for centuries in the form of Kantha Parampara (oral tradition) Gradually, with the lapse of time, the knowledge decayed and by the time of Acarya Dharasena (85 A D) it was preserved only partially Hence, in order to preserve the remaining knowledge he transmitted the “Purva-Sahitya" (PreMahavira-Sahitya) of Destivadanga (the twelfth Anga) and part of the VyakhyaPrjnaptı-Sutta (the 5th Anga) to his two trusted and intelligent disciples Acarya Puspadanta and Acarya Bhutabalı
The two Acaryas who were distinguished scholars, rendered the knowledge received into 6000 Suttas in between 85-135 AD, which were originally known as Khanda-Siddhanta or Satkhanda-Siddhanta or Paramagma or Agama-Siddhanta and finally as the Satkhandagama (SK) written in the Sauraseni Prakrta language Acarya Padmanandın or Kundakunda (2nd century AD), Acrya Samantabhadra 2nd century AD), Acarya Samakunda (3rd century AD), Acarya Tumbulura (4th century AD) and Acarya Bappadeva (6th to 8th century AD) wrote vast commentaries in about 5 lacs of Slokas (Verses) in different languages intelligible to common people, but these commentaries either were destroyed or are unavailable due to some unfortunate and unknown reasons
In the above chain of commentators the last was Virasena Svamı, who wrote commentary on the Satkhandagama known as "Dhavala" which contains 72,000 Slokas (Verses) Today, only this commentary is available and is published The commentary was named "Dhavala", probably because the writing work was finished on Kartika Trıyodası (Wednesday) of Dhavala-Paksa (Moonlit-fortnight) in the year 737 VS (680 AD) According to the other version Virasena Syami named his commentary as Dhavala on being highly impressed with the devotion of Rastrakuta King Amoghavarsa I who had the title of "Atisaya-Dhavala"
Gunadhara (38 A D) was another Acarya of the time, who was almost the senior contemporary of Acarya Dharasena He possessed partial knowledge of

Page #99


Page #100

Vidısa (MP), three Scholars viz , Prof Dr HL Jaina, Pt Phulacanda Sastri, and Pt HL Sastrı started editing and translating the S K with the Dhavala commentary in 1936 A D and by the year 1959 they got 5 parts of it publised in 16 volumes The editing and translation work of the Mahabanda, the 6th part of the SK was taken up by Pt Phulacanda Sastri who has till now got 7 volumes published and is almost completing the 8th and the last volume of it
The editing and translation work of the KP (with the Maha-Dhavala commentary) was completed by Pt Phulacandra Sastri and Pt Kailasacandra Sastrı together, which has been published in 13 Volumes
The learned scholars have completed the work of editing and translating these valuable texts in such a devoted and dedicated manner that history will ever remember them as "Sarasvati-Putra" (distinguished sons of Goddess of Learning)
The SK Literature is undoubtedly of high degree from the point of view of spiritualism and philosophy of life At the same time, it is a precious treasure of Indian classics from the point of view of history, culture, literature, philology, language and style It is therefore, necessary to popularise this literature among the people for study, teaching and comparative research
Reader and Head Department of Sanskrit and Prakrit HD Jaina College Arrah (Bihar)
If the achievement of spiritual conversion is on the one side and the achievement of the three worlds is on the other, (out of these two) the achievement of spiritual conversion is undoubtedly better than that of the thuee world
(Samanasuttam, 225)
O men' keep always awahe The intellect of the awakened sharpens He who sleeps (ignores spiritual values) does not become happy, (but) he who always makes (adhers to spiritual values) becomes happy
(Samanasuttam, 168)
The waking of the vu tuous and the sleeping of the vicious both the things are ercellent
(Samanasuttam, 162)
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Jainism in Buddhist Literature
Dr Bhagchandra Jain 'Bhaskar'
Jainism belongs to the Sramana cultural system of India which is based on the socio-spiritual equality of human beings, nay, on the basic identity of all life It discounts ritual as a means of emancipation and establishes the path of moral, mental and spiritual development as the only means of escaping from the misery of Samsara
Nearly more than hundred years ago, Weber, on the basis of some superficial similarities, came to the conclusion that Jainism is an off-shoot of Buddhism In 1884 Jacobi corrected this view and with a thorough investigation into the historical and traditional records of the two religions, established the fact that Jainism is an earlier and independent religion of India On the grounds of the latest researches it can be said that the Sramana cultural system led by Jainas existed perhaps prior to Brahmana cult and that most of the leaders of different sects of that time were influenced by the Jaina dogmas
The Buddhist Pali Canon refers to Nigantha Nataputta, (Mahavira) as an elder religious teacher and is also familiar with some characteristics of Parsvanatha tradition Besides, the Buddhist literature mentions Rsabhadeva, Padma, Canda, Puspadanta, Vimal, Dharma and Aristanem, as the Jaina Tirthankaras
The Pali Canon does not mention anything of the early life of Mahavira, but refers to the period of his mission as a religious teacher His teachings have also been mentioned, sometimes criticised, in the Pali Canon Itmp, nt to note that both Jainism and Buddhism arose and grew up in t India Though the leaders of both the sects were some yet they never met personally Their followers, hc sions and conversations with one another
In this paper, it is not possible to occuring in the Pali and Buddhist 1 of them The philosophical referen su " follows

Page #102

The six Dravyas and the seven Tattvas of Jainism were known to early Pali literature and further refuted in Sanskrit Buddhist philosophical literature According to Jainism, the soul is formless and its essential quality is consciousness Mundane soul attracts Karmas and then both of them stand towards each other in the relationship of phenomenal conjunction This relation is beginningless and continues till one attains salvation
3
Among sixty-two contemporary philosophies depicted in the Brahmajalsutta and at some other places in the Pali Canon, the Jajna view is described as both Uccedavada and Sasvatavada Kayadanada is more heinous than Manodanda, if a wrong deed is committed intentionally That means intention is the main source of evil acts or of virtuous acts Soul will have to enjoy the fruits of Karmas alone Allis, therefore, a result of previous Karmas The destruction of Karmas depends on Triyoga and on severe penance with right understanding
Universe is not a creation of any God, but it is a combination of atoms World is atomic in character, and Akasa (Space) is eternal and consists of parts
Though the references to Jaina ethics as found in the Pali literature are meagre and sometimes defective, yet they are very important From our survey of these references, we may conclude that 1 Catuyamasamvara was followed by the Parsvanatha tradition, and not
Nigantha Nataputta tradition, and the Buddha and his followers were not perfectly aware of this difference in the two traditions Nigantha Nataputta devided the last vow of Catuyamasamvara into two, ie Brahmacarya and Aparigraha, which was known to the Palı Canon The Gunavratas and Sikavratas were so popular among both the monks and the laity that their nature and implications were well known to Buddhist circles
Acelaktva and other severe forms of penance were put into practice in Jaipa community during that period, and Jainism had already acquired a fame for the severity of its vows and observences
From the brief survey of the epistemological and logical concepts of Jainas
as recorded in the Buddhist Philosophical literature, we can state as follows Among the ancient thinkers, the Jainas were classified as a group of philosophers who attained higher knowledge on the basis of personal experience Knowledge and vision were two characteristics of self of these, Vision (Darsana) was originally considered to be the revealer of self (Atmaprakasaka) This idea was developed in logical form and Darsana, like Jnana, was considerred to be valıd knowledge
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3, Knowlcdge (Inana) was classified as Canonical or Agamic, and Philosophical
or Darsanic The fivc kinds of knowledge wcrc based on the former, while Pratyaksa and Paroksi arc dciclopments of the latter Pratyaksa was divided into Samvvavaharıka and Param irthila, while Parok sa into Smriti, Tarh., Pratyabhuna, Anumana and Agama Unlike Buddhism, Parmarthika Pratyaksa was Sivikalpak? (determinnic) Sumati's theory was referred to in the
Tattvasangraha in this connection 4 Purc self could attain omniscience Hence Jaina Tirthankuras nchicved this
stage of complctc purification and became omniscient The ideology of omniscience was gradunlly dcicloped in Buddhism as a result of Jaina influcncc Pratinn and Hoiu were the only organs of Pararthanumann Patrakcsari's Vicus was referred to by Sintarasita in the Tattvasangraha in this connection It was mentioned there that Anvathrinu-pipal was the essential character of Hotu Apart from the knowledge of other's cpistemological thcorics, the Jains and the Buddhists, through centuries of mutual criticism, contributed subst inually towards the enrichment of philosophical specul ition in India and added to the sum total of human expericnce in its quest for the Truth
In regard to the conception of Anchantv.ada und Syadvadat, we may conclude as follows 1 The rudiments of Syadvada conception of Jainas Lain be glcuned from the early
Pali literature It originally belonged to Jainas and all the subscquent thinkers adopted it in a somewhat different way as a common approach to conceive the nature of reality Syadvada in neither Ucchedavad. nor Sasvatavad is Buddhnghosa understands, but it recognises permanence-in-change According to this theory, the triple characters viz., origination, destruction and permanencc, can be in a
substance at one and thic same time 3 Arthakriya (casual efficiency) is the essence of Syadvada conception Accord
ing to the Jainas, thc Arthahriya is possible only in a dynamic (Parinami)
substance 4 The nature of rcality is universal cum-particular
Professor and Director Centre for Jaina Studies University of Rajasthon Jaipur (Rajasthan)
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Contribution of Jaina Poets to
Rajasthani Literature
( 9th to 16th Cent )
Dr KC Kasliwal
There is scarcely any province of Indian Literature to which the Jainas have not contributed The Jaina Acharyas remained always keen enough to write works in every branch of literature Besides the religious works, they have developed voluminous narrative literature They have written epics, Puranas, Rasas and other kinds of works Moreover, they composed their works in the simple language of the people and for the people They were always broad minded, as such they did not stick to only one particular language but equally contributed to all the Indian languages Though their main language is Prakrit, yet, when demanded by their followers, they did not lag behind in writing works in Sanskrit, Apabhramsa, Rajasthani and Hindi and also other provincial languages
In Rajasthani, the contribution of the Jaina poets is immense As a matter of fact, the Jainas were the first scholars who started writing in Rajasthani In the 9th Century when Apabhramsa was developing language, Udyotan Suri, a Jaina Scholar named Marwarı as a language From the 9th to 12th century when Apabhramsa was regarded as the language of the people, Rajasthani and Gujarati were also making their room in Rajasthan and Gujarat side by side It may be stated that Rajasthan, language came into existence in the 9th century and was honoured by the great writer, Udyotana Suri From the 12th century onwards works were being written in Rajasthani and the Jaina writers took initiative in writing Rajasthani works First of all they composed works called Rasas which were popular at that time Bharteshwara Bahubali Rasa composed by Shalıbhadra Suri in the year 1184 A D is the first Rajasthani work in this field The work having 203 verses describes the battle which was fought between Bharat and Bahubali After this work, Jambuswami Rasa was composed by the poet Dharma in the year 1209 A D It contains 41 verses In the year 1231 A D Vijaysuri wrote Revanti

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giri Rasa which describes historical importance of Revantigira Tirtha Asagu, another post composed Chandanabala Rasa in thc year 1257 A D
In the end of 13th Century Rajsingh composed Jinadatta Charita Thc work describes the life of a Jaina Shravala Jindatta who was the son of a rich man It contains 553 stanzas The main metre of the work is Chaupai, but mctres like Doha and Vastu Bandha have also been used
In the 14th Century Ambadeva Suri enriched thc Rajasthani literature by writing Samara Rasa, an important work, from literary as well as historical point of view In Samvata 1410 Shalıbhadra Suri composed Pancha Pandva Rasa on the request of Deva Chandra After two years, Upadhyaya Vinava Prabha wrote Gautama Rasa which remained very popular in Rajasthan for several centuries It describes the life of Gautama Ganadhara the main disciple of Lord Mahavira in a very lucid way Delhia, in the year 1314 A D composed Chaubısı Gita It contains 26 verscs, written in the praise of Twenty Four Tirthankaras
In the 15th Century Bagada Pradcsha, mainly thc arca of Dungarpur, Banswara and Pratapgarh states, also became the centre for Rajasthani literature and Digambara Bhattarahas began to write Bhattarala Sakala Kirti and his disciple Brahma Jindasa were the main pocts who enriched thc Rajasthani literature Rama Sita Ras is his biggest work which is a Jaina Ramayana, Yashodhara Rasa, Hanumata Rasa Naga Kumar Rasa, Holi Rasa, Ajitnatha Rasa, Shreniha Rasa, Jambusvamı Rasa, Bhavisyadatta Rasa, Jivandhara Rasa, Paramahansa Rasa, Karkandu Rasa, Dhanya Kumara Rasa are some of his important works Adinatha Purana and Harivansa Purana arc his narrative works Brahma Jinadasa was a very popular Rajasthanı poct His works are available in most of the Grantha Bhandars of Rajasthan The language of his work is most simple and casily understandable Padma Nabha was also a Rajasthani Poct bclonging to Chittor He composed a Bavanı dealing with various topics Bavani was completed in the year 1486 A D The whole Bayani is in Chappaya mctre Some of the verses are of high standard composed in a strong and good literary stylc
Chhihala was a Rajasthanı poct of 16th century His seven small works have so far been scarched out in Rajasthan Bhandars Pancha Saheli Gita, Panthi Gita, Bavanı, Laghuveli are his main works His Pancha Saheli Gita remained most popular Dr Ram Kumar Verma and Dr Shiva Prasad Singh described this work as one of the lucıd works of Rajasthani literature
Thakkursi was another Rajasthani scholar of this century In most of his works he quotes himself as the son of the poct Delha There are 15 works so far found out in various Bhandars out of which Parsvanatha Shakuna Sattavısı, (2) Kripana Chhanda, (3) Panchendriya Veli (4) Nemi Rajmatı Veli, (5) Shila Gita are some of them He completed Panchendriya Veli in the year 1528 A D Voocharaj, another poet of this century, is also regarded as a great Rajasthani poet
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He was a Jaina saint used to travel from one place to another He wrote several works His most popular work is Mayana Jhujha which was completed in the year 1527 A D, His other works are Santosh Jaya Tilaka, Baramasa, Chetana Pudgala Dhamala, Neminatha Basontu, Tandana Gita, Bhuvankırtı Gita, Nemi Gita and eleven other Gitas composed in various Ragas Voochraj was a devoted scholar as such his works are purely Rajasthani works His way of description is very simple and also interesting
Acharya Somakırıtı was a great saint and scholar of his time Six works so for have been made available, Out of them Yashodhar Rasa is his biggest work describing the life of King Yashodhara The work was completed in Samvata 1536
Chaturmla (1584 A D) was a famous poet of 16th century and belonged to Gawalior His main work is “Nemiswara Ka Urgano" composed in the year 1524 A D
Brahma Jayasagara 1523--1600 A D was one of the main pupils of Bhattaraka Ratnakirti, of whom he has mentioned the name in most of his works His twenty works, big as well as small, are available
Brahma Rayamalia, was a great Rajasthani poet who contributed more than 15 works to Rajasthani literature He completed Nemishwara Rasa in the year 1558 AD Hanumanta Rasa in 1571, Sudharshana Rasa in 1572, Shripala Rasa in 1573 and Bhavisyadatta Chaupai in 1579 A D In his other eight works he has not mentioned the dates of their completion Out of his fifteen works, Bhavisyadatta Chaupai was very popular and is available in most of the Jaina Grantha Bhandars of Rajasthan His way of describing the things is very attractive He wrote all his works for common people, using very simple language in them
Bhattaraka Tribhuwana Kırtı was contemporary to Brahma Rayamalla He was a great saint of his times He was the pupil of Bhattaraka Udaisena, Two works, namely, Jivandhara Rasa (1549 AD) and Jambusvamı Rasa (1568) have been found so far Both the works remained very much popular and were liked by the people
Kushala Labha was a popular Rajasthani poet His two works--Dhola Maru and Madhavanala Kamkandla Chaupai are very much famous and popular He completed both the works in the year 1559 and 1560 A D respectively for Kunwar Har Raj, son of Rawal Maldeva of Jaisalmer His Dhola Maru become so much interesing that several manuscripts are available in the Jaina Grantha Bhandaras of Rajasthan
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In the 17th century, Jain pocts/writers intensified their speed of writing and wrotc various kinds of works in Rajasthani This century proved to be the golden period for the Rajasthani literature It is upto the 19th century that the Jaina writers contributed a lot to the Rajasthani literature
Director Shri Mahavira Grantha Academy Jaipur (Rajasthan)
With a fool hold no converse If you speak with him, in replying he will pervert your words to ship away from Im as best you can is well
Naladıyar, 71
It cannot be taken from its place of deposit, it does not perish anywhere by fire, if kings of surpassing grandeur are angry they cannot take it away, (and therefore) what any man should provide for his children as a legacy is learning Other things are not (real wealth)
Naladıyar, 134
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Sarasvati in Jaina Art
Dr. Maruti Nandan Prasad Tiwari
Saraswati, also called Srutadevata, the personified knowledge embodied in the sacred Jaina scriptures preached by the Jinas and the Kevalins in Jaina pantheon was accorded an exalted position from at least the Kushana period, if not earlier The Dvadasanga--the twelve Anga--texts are described as the different limbs of Srutadevata, while the fourteen purva—texts are said to be her ornaments She is invoked for dispelling the darkness of ignorance, for removing infatuation caused by Jnanavaraniya Karma (1 e the Karma matter covering right knowledge) and also for destroying miseries As compared to the Brahminic pantheon, wherein Saraswati is the goddess of both learning and fine arts, she, in the Jaina pantheon, has remained as the goddess only of learning, that is so at least upto the close of ninth century AD As a result, no literary reference or sculptural representation suggesting her connection with music and other fine arts is available before the 10th century A D
Saraswati, as the bestower of knowledge and purity, has been endowed with symbols like swan (as mount), manuscript, rosary, Varada-mudra and water-vessel, which do represent her characteristic The antiquity of worship of Sarasvati in Jainism is established on the testimony of literary references in the Vyakhyaprajnaptı (2nd-3rd century AD), the Paksika Sutra of Sivasarma (5th century AD), the Pancakasa of Haribhadra Suri (A D 775), Samsara-davanala stotra (also of Haribhadra Suri), Mahanısıthasutra (9th Century AD) and the Saradastotra of Bappabhattı Suri (3rd quarter of the 8th century AD) and also by archaeological evidence of the famous image of Sarasvati from Mathura belonging to Kusana period (A D 132 or 149) The popularity of her worship can also be understood from the large number of Saraswati figures placed at different parts of Jaina temples particularly in western India A special festival held in the honour of Sarasvati is called Jnana-pancami in Svetambara tradition and Srutapancami in Digambara tradition Besides this festival, special penance like Srutadevata-tapas and Sruta-skandha and Srutajanana Vratas are also observed by the Jainas The worship of Sarasvati was far more popular with the Svetambaras, that is why, her images at famous Digambara Jaina sites like Badamı, Athole, Ellora, etc are absent

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Jaina Sarasvati has also some bearing of Brahminic Saraswati which is conceived as the consort both of Brahma and Vishnu This closeness can be established on account of their common attributes, like Pustaka, Vina, Aksamala,Kamandalu, Srul, Ankusa and Paşa The Acaradınakara (A D 1412) however, envisaged the same sets of symbols for Srutadevata and Brahmani The four-armed Brahmanı here is visualized like Sarasvati as riding on Hamsa and holding Vina, Pustaha, Padma and Aksamala The rendering of Sruk with Sarasvati although never prescribed by any Jaina text is noticed in good number of Jaina Sarasvati figures which happens to be an invariate feature of Brahma
The early Jaina works conceive Sarasvati only with two hands and as holding cither a book and a lotus or a water-Vessel and a rosary, and riding a swan The Saraswati-yantra-puja of Subhacandra, however, describes the two armed Mayura-vahini with three eyes and holding a rosary and a book The four-armed Sarasvati appears to have enjoyed the highest veneration among both the Svetambara and Digambara sects The four-armed goddess in both the sects bcar almost identical attributes, except for the Vahana Svetambara works invariably conceive her with Varda-mudra, a lotus, a manuscript and a rosary The SarasvatiLalpa of Bappabhatti Suri (10th-11th century AD) however, gives two sets of symbols for four-armed Saraswati the first showing her with Abhaya Mudra Varada-Mudra, a Pustaka and a lotus while in other the Abhaya and VaradaMudra have been replaced by a Vina and a rosary TheBharati-Kalpa of Mallisena (11th century A D) renders the Dhyana of goddess showing Abhaya-mudra, Jnana-mudra rosary and manuscript It was only sometime after 9th century AD that Srutadevata became the goddess of music as well and was consqucntly provided with a Vina, replacing the Varada-mudra As she became the goddess of music, peacock, symbolic of dance and music, was associated with her The Jainendrakalyanabhyudaya refers to Sarasvati as holding a Pasa in place of Vina According to the Nirvanakalıka of Padalipta Suri (III) (A D 900), Sarasvati bears a book, a rosary, a lotus, the Varada-mudra and various other symbols in her numerous hands
The carlicst representation of Sarasvati is known from Mathura (A D 132 or 149) The two-armed goddess, seated squatted on rectangular pedastal, holds a manuscript in her left hand while her mutilated right hand was in the Abhayaksa The Hamsa Vahana is not carved in the present instance Deogarh (Lalitpur UP) a prolific Digambara Jaina site, has yielded a number of independent figures of Sarasvati, datable between 9th to 12th century AD Sarasvati in Deogarh, riding either a swan or a peacock, has been represented with two or four arms The rendering of Sarasvati twice in the group of 24 Yaksis is particularly interesting These figures, carved on the facade of temple No 12 (A D, 862) at Deogarh, represent her as Yaksi respectively of Jina Abhinandana and Jina Suparsvanatha with the labelling Bhagavatı Sarasvati and Mayuravahini
I and Mayumandana and 3.002) at Deogarh

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A non-pareil figure of Sarasvati from Deogarh, carved on the exterior wall of the temple No 1 (late 11th century A D.) shows the goddess in Triturthi Jina image Sarasvati occupying the left extremity of Tritirthi, is shown equal in size to Jaina figures, which may, however, be interpreted that Srutadevata, personifying Jina Vanı, here is given a status as honourable as that of the Jinas The fourarmed goddess, standing in Tribhanga with peacock mount, shows Varada-mudra, a rosary, a lotus and a manuscript She also finds representation on different doorlintels with Cakresvari, Robini, Ambika and Laksmi
The-two armed Sarasvati in Deogarh usually bears Abhaya-mudra and a manuscript (Temple No 16) The four-armed figures, either wearing a Dhammilla or a Jata-Juta, show Varada-mudra, Vyakhyana-cum-rosary, a long-stalked lotus and a manuscript In one instance (Temple No 19), Sarasvati is accompanied by fly-whisk bearers, tiny Jina figures and also Jaina acaryas, holding a manuscript, Vyakhyana-mudra and a Mayurapıcıka which is the manisfestation of her being goddess of Jaina Vani or Agamic literature A few instances, carved mainly on door-lintels, show her with a Vina and a water-vessel, sometimes the latter being replaced by a conch
Khajuraho a Digambara Jaina site in Chhatarpur district of Madhya Pradesh, has yielded eight figures of Sarasvati wherein she, except for one instance is always four-armed The figures, datable between A D 950-1100, depict her in Lalıta-mudra and as holding a manuscript, a Vina (eulher in one or two hands), a lotus (usually in two hands) and also Varada-mudra (or a water-vessel or a rosary) However, the Vahana, swan is carved only in one instance on the northern Adhisthana of Parsvanatha temple (A, D 950.70) The six-armed Sarasvati on southern Adhisthan of the same temple, shows a lotus and a manuscript in upper pair of hands, while the middle pair of hands are engaged in playing on Vina The remaining two hands, however, show Varada-mudra and water-vessel, The presence of female Camara-bearers, adorers, hoversbg Maladharas and above all, small Jina figure overhead, signify that she was acccorded a favoured position at the site,
Belonging as they do to Digambara tradition, a few sculptures from different places in Karnataka have some indications as to the power aspect of Sarasyatı Three such examples, datable to 11th-12th century AD, are known from Pancakuta-basti, Humca (Shimoga district), Santinatha-basti, Jinanathapura and Adinatha temple, Halebid (Hassan) Sarasvati, seated in Dhyana-mudra without Vahana, in all the instances shows Abhayaksa, goad, noose and manuscript
The Svetambara Jaina temples in western India have yielded sufficient figures of Sarasvati coming as they do mainly from Osian, Kumbharia, Mt Abu and Taranga The figures on Mahavira temple at Osian (Jodhpur, Rajasthan) (close of
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eighth century A D) show the goddess both with two and four arms and riding either a peacock or a swan The two-armed goddess holds a lotus and a manuscript, while the four-armed goddess (Mukhamandapa on west) shown a sruk, a lotus and a manuscript The figures of five Jajna Devalulikas at Osian (10th-11th century A D) invariably show the four-armed goddess riding a swan and as holding a manuscript and a lotus in two hands, and the remaining two showing Abhayamudra and a water-Vessel or Varadaksa and a book
The figures on Mahavira, Santinatha, Parsvanatha, Neminatha and Sambhavanatha temples at Kumbharia (Bansakantha, Gujarat), datable between mid 11tb and early 13th century A D, invariably show the four-armed goddess in Lalitasana and riding a swan She shows the Varada (or Abhaya-mudra or Varadakasa), a lotus, a manuscript (sometimes the two attributes being juxtaposed) and a water-vessel (or a fruit) In one of the instances from Santinatha temple (Navacaukı ceiling), the goddess is flanked by two beautiful dancers as well The figures on Mahavira temple at Nadol (11th century AD), both in Pali district of Rajasthan, show Sarasvati as seated either in Lalitasana or in Dhyana-mudra but without Vahana She bears Varada or Abhaya-mudra, a manuscript, a Vina and a watcr-Vessel (or a fruit)
The figures from Vimala Vasahi (latter half of 12th century AD) and Luna Vasahi (13th century AD) Mt Abu, Rajasthan and Ajitanatha temple at Taranga (Mahesana, Gujarat, 12th century AD) are particularly interesting since they exhibit the goddess with two, four, six, eight and even sixteen arms Besides the usual four-armed figures of Sarasvatı with swan as mount and Varada (or Abhaya-mudra), a lotus, a manuscript (sometimes sruk or Vina replacing lotus or manuscript) and a fruit (or a water-Vessel) in hands, Vimala Vasahi has two other such figures which deserve attention In one case, carved in southern bay ceiling, Sarasvati seated in Lalitasana on a Bhadra Pitha and holding Varadaksa, a spiral lotus, a manuscript and a water-Vessel, is accompanied by two male figures, standing close to her with folded hands These figures bear inscriptions, according to which the bearded figure to her right is Sutradhara Loyana, while the figure to left with a measuring rod is Sutradhara Kela The first seems to be the chief architect of the Rangamandapa, while the other was possibly the chief sculptor The present figure apparently suggests that Sarasvati here has been visualized as the goddess of fine arts The figure of 16-armed goddess, carved in a Bharamika ceiling, depicts her as sitting on a Bhadrasana in Lalita pose with swan and holding Varadamudra, a conch (suggesting her Vaisnavite character), a Vina (in two hands), a noose, keratri-mudra, a small stick (possibly measuring rod in two hands), a chain (in uppermost pair of hands), an indistinct object, a goad, the Abhayaksa, a fruit, a manuscript and a water--Vessel The goddess is joined by a six-armed dancing male figure on each side, thus suggesting command over musical power

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The figures in Luna Vasahi show the goddess with four and six hands and riding a swan An interesting point in this regard is the collective rendering of eight Sarasvati figures on each of the four pillars of Navacauki The four-armed Sarasvati in these instances shows Varda-mudra (or varadaksa), long-stalked lotus (or manuscript), manuscript, (or Vina) and water-vessel There are two examples wherem Sarasvati possesses six hands These figures are carved in Bharamika celling of Devakulika No 11 and in the ceiling close to Rangamandapa on north Accompanied by a swan, she in latter case bears the Abhayaksa, a double petalled lotus (in two hands), a water-vessel and jnana-mudra (with the middle pair of hands) The other instance, again revealing her musical power, shows her as holding cymbols in middle pair of hands with a Vina in the upper left The remaining three hands, as usual, show Varadaksa, a spiral lotus and a manuscript
The four-armed figures from Ajitanatha temple at Taranga show the goddess with swan as mount and varadamudra, a goad (or a sruk or a lotus or even a vina,) a manuscript and a water-vessel (or a fruit) in hands In a solitary instance showing her with six hands (on west facade of Mulaprasada), she bears Varada, mudra-Abhaya mudra, a sruk, a manuscript, a lotus and a water-vessel In two instances showing the goddess with eight hands and standing in Tribhanga (or atibhanga,) she carries Varada-mudra, a lotus (or rosary), a lotus bud, a manuscript, a noose (or a chatra-padma), a lotus bud (or a noose), a kalasa and a
manuscript
The most exquisite of all the known figures of Sarasvati are the two images from Pallu (Bikaner, Rajasthan) Of the two identical figures, one is in the National Museum, New Delhi (Acc No 1/6/278) while the other is in Ganga Golden Jubilee Museum, Bikaner (Acc No 203) These figurs, belonging to mid 11th century AD, show the four-armed goddess as standing in Tribhanga on a lotus pedestal with a small figure of swan The goddess, benign in appearance, is bedecked with beautifully carved ornaments and Karanda mukuta The whole composition is endowed with sedate, so beautifully expressed here She shows the Varadaksa, a full blown lotus, a manuscript and a water-vessel The goddess is accompanied by two female figures playing on Vina, topped by another two figures playing flute, thus revealing her musical power What is particularly interesting about the Image in Ganga Golden Jubilee Museum, Bikaner is the beautiful Prabha-torana containing the two armed figures of 16 Maha-vidyas Some of them may be identified with Apraticakra, Vajrankusa, Kalı. Rohini and Prajnapti The figures on prabha-torana possibly suggest that Sarasvati here has been concerved as the superintending goddess of all the Great Powers (Maha Vidyas)
Sarasvati although with a differing appellation Siddhayıka or Sidhayını was also conceived sometime in late ninth century AD as the Yaksı of MahaVira Since all Agamic literature is basically attributed to Mahavira and, as
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Srutadevata, it is Sarasvati who presides over these sacred Jaina scriptures or Jinavanı Like Sarasvatı, Siddhayıka also is invariably visualized, in both the Sevetambara and Digambara texts, as holding manuscript and Vina She rides a lion which connects her with Mahavira whose cognizance is lion However, in one of the Canarese Dhyana-slokas, she is provided with Hamsa as Vahana In concurrence with textual injunctions, Siddhayika, in concrete manifestations, is variously represented with pustaka and Vina Her figures, assignable between 9th and 14th century AD, however, do not show Hamsa as her Vahana, instead she always rides a lion
Department of History of Art, Banaras Hindu University, Varanasi (Uttar Pradesh)
Though mingled in a Complete intimacy so that all the world knows of it, the friendship of the little will last but little time, Connection with the firm unyieldtng men endures till the great one's path, who never Swerve, is reached
(Naladıyar, 204)
The lowest sort of men in friendsnip are like the Arecanut tree The middle sort are like the cocoa-nut tree Attachments to the chief of men-who are old friends--is like the Palmyra free of rare worth what was given that fnst day was given once for all
(Naladiyar, 216)

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The Art and Iconography of Jaina Caves at Ellora
Prof V. L. Dharurkar
1 Introduction
The exuberance of life that sprouts up from and spells on all sides is reflected in crowded bas-reliefs, pillars and in the paintings on ceilings of rock-cut caves. The cave temples formed a constant, continuous and common mass media in ancient India In one way or the other, from social or religious point of view, they are the mirrors of every day life of the masses or a popular culture
The contents of these cave-temples as mass-media serve the simple purpose of providing people with a common ground for pleasurable interaction and indicate that there used to be a simultaneous process of integration and reintegration Here the role of media in everyday life cannot be regarded as externally, but is to infuse the spirit of cordial, social relations and sound social organisation Ellora Jama Caves provide a remarkable nexus of this process
Ellora caves (Lat 20 08 N, Long 75 05 E) represent unique cultural harmony in threee ancient religious orders, viz, Brahmanical, Buddhists and Jainas The religious catholicity is reflected through the various artistic and inconographic exchanges through 5th century to 13th century A D
Period
Divergent views have been expressed regarding the chronology of Jaina group of caves at Ellora However, it is evident that the excavation of Jaina group of caves is the latest excavation in the entire group Burgess and Fergusson date the caves between 9th to 13th century AD Gupta expressed the same opinion Whereas Pathy extended the lower limit of execution from 9th to 10th century leaving the upper limit unchanged On the other hand Srinivasan dated these to 800 AD Pereira has compared the date of Chhota Kailasa with that of Kailasa (Cave No 16) His view that Jaina Caves were executed soon after the completion of Kailasa, may not be accepted On the basis of architectural decay in the style and monolithic presentation of Chhota Kailasa both may not be assumed as

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contemporary It is a late manifestation, certainly after the great Kailasa Chitrava precisely dates these Jaina Caves to a time bracket of 850 to 960 AD The Jaina execution at Ellora has major share to the region of Jaina patron Amoghavarsha (9th century AD) of Rashtrakuta dynasty
Krishna II, Indra II and Indra IV were the prominent Rashtrakuta kings, who patronised Jainism The Chhota Kailasa and Indra Sabha are the products of this period The minute carvings and details in architecture clearly exhibit the Rashtrakuta influence on these caves Goswami's view also supports these arguments
The two inscriptions on pedestals of Tirthankaras in Cave No 32 are evidently of Yadava period assigned to 12th century It appears that even in the cave like Indra Sabha, the executions were under operatiou during the second phase also It appears that what Pathy has observed seems true On the basis of epigraphy and on stylistic grounds it may be surmised that the dates of execution of Jaina caves would range between 9th and 10th centuries In the inscribed legends, Bramhi and Kannada character can be noticed On the basis of paleorgaphic study of inscription m Cave No 34, Ramesh has also assigned these caves to 10th century A D
Thus the Jain group can be divided into two phases of execution, one in the Rashtrakuta and the otherduring the Yadava The Jaina execution began in the middle of 9th century and witnessed a stage of decline in the end of 12th century Soundcarajan has rightly cautioned, one cannot be so dogmatic about the actual dates
Architectural Features
The caves at Ellora in Aurangabad district of Maharashtra are the largest of its kind in India on account of their extent, huge dimensions and elaborate carvings They represent unique assimilation of art features and synthesis of the types of architecture of the period There is no doubt that Deccan was the melting couldron in which the Aryan and non-Aryan cultural and architectural trends fused and became antecedents in Maharashtra and adjoining provinces The area witnessed a process of consolidation and evolution n the form of architecture also
Ellora Jaina Caves represent the concluding facet of rock-cut architecture at Ellora Cave No 30 inaugurated the Jaina executions in the area This cave is known as Chhota Kailasa, a smaller copy of Kailasa Chhota Kailasa is a free standing shrine separated from the surrounding rock It is one-fourth size of the original model In the process of reduction the architect of Chhota Kailasa has left behind a tower that is unfinished and which has rather assumed stunted proportions The area of the shrine is 130x18 m The entire scheme of the excavated
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shrine is divided into three clements -garbhagriha, antarala and sabhamandapa The garbhagriha is surrounded by a Vimana and Sabhamandapa is preceded by Praveshamandapa On the side wall of the excavation there is a subsbrine on the side walls of the sabhamandapa in the main shrine There are twenty-four figures of Tirthankars The portico is supported by a pair of pillars and two pillaters It is decorated with dancing figures at the top, where there is a long parapet wall decorated with floral designs The guardian figures attend the entrance side. There are vestiges of paintings on the ceiling The sabhamandapa is supported by sixteen pillars and decorated with carvings of seated Tirthankars The architrave in front of the shrine is majestic and reminds the spectators the site of Kailasa The figures of Parsyanatha and Gommatesvara dominate the scene
The pillars in the caves are characterised by two types The base of pillars rises in series of offsets and in the upper part it becomes squarish The eight sided shaft has floral patterns and the pearl like pattern on the shaft is surmounted by eight-sided amalaka and a square abacus terminating in a four-sided capital The second type of pillar rises upward in series of off-set and is surmounted by a shaft with perpendicular off-sets It is decorated with floral design on the neck The flowers combine with pearl like designs Eight-sided amalaka is followed by a square abacus and terminates with eight-sided capital The pillars have ghatapallava pattern, dressed in Jaina fashion of ornamentation and design Sivaramamurtt has cited the unique character of Jaina pillars as fluted and florialedome
Cave No 31 is a small four pillared ball and a shrine cut in the rear wall Parsavanatha and Dharanendra dominate the scene Dharnendra is seen protecting the Tirthankara with snake-hood held over him Gommatesvara with his legs entwined by serpents and overgrown by ant-hill is shown on the right wall of the hall Inside the shrine there is a figure of Mahavira There are also figures of Matanga, Siddhaila and flying Gandharvas According to Sivaramamurti the pillars in the Mandapa of this cave have purnaghata design with floriated lotus leaves and flowers issuing from the mouth, wluch suggest plenty and prosperity
The cave No 32 is popularly known as Indra Sabha It is a south facing double excavation and marks the largest and most important execution In front of main cave is a courtyard containing monolithic vimana with elephant and a manastambha The courtyard is approached through stunted entrants The lateral walls have two smaller excavations of the type of a pillared mandapa on one side and unfinished gallary on the other side containing sculptures of Parsvanatha, Gommata, Kubera, Ambika and other Tirthankars The lower storey of the main excavation is unfinished and at the right end of varandah is a stairway leading the upper storey
The upper storey consists of a central main hall with two additional structures with each wing Inside the eastern wing are five standing Jaina figures and Sarvabhuti and Ambika at each end The hall proper has 12 pillars of different
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types and the principal shrine is dedicated to Mahavira The ribbed pillars in Indra Sabha are aesthetically and architecturally plcasant and represent an evolution in pillar peodilwa The South-east corner mandapa can be reached through a rockcut doorway The shrine is dedicated to Sumatinath The mandapa has Kailasa topped pillars and a beautiful lotus on the ceiling
The wall ceiling and shrine interior is covered with exquisite paintings Besides the flying Gandharva or Vidyadhara couples, the most interesting painting is of a eight handed deity on the ceiling of antarala in chatura mode of dance
The most striking feature of this excavation is the elaborately carved Kapota entablatures of the facade, a lion and clephant series in the frieze and a chain of miniature shrines
Indra Sabha dates from 9th to 10th century The shadow of Kailasa howers over Indra Sabha by way of the emblem crown pillar The figure of Bahubali of this cave recalls the famous image of Gommateshvara at Sravanabelagola The entrance to the main shrine has an interesting architectural feature It is a shallow portico with a pair of finely carved Kailasa topped pillars, carving an architrave with hapota that is surmounted by a row of five miniature shrines
The cave No 33 known as Jagannath Sabha is similar to the Indra Sabha, but lacks in regularity in plan The ground floor is complex of three sanctuaries, each consisting of a complete unit made of a agra and mahamandapa Main shrine opens into the entreanches courtyard The niches on the wall space contain Gommatesvara and Tirthankara figures The shrine is decicated to Sumatinath Kailasa topped and Kumbhavall-cum-Kailasa topped pillers are the characteristic of this shrine Their intricate carving and other features point to the relatively late period The pillar style slightly changes, but the types are the same
The navaranga hall of upper floor with its twelve massive pillars, Kailasa capitals is an architectural master piece of Jagannath Sabha It has close similarity with Indra Sabha pillars
The upper floor is more intact and finished, called as navaranga hall, with twelve massive pillars Jaina with Sarvabhuti Jaina, Kubera and Ambika are in the entrance of shrine On the ceiling are the remains of Samavasarana of which only fragments can be seen
The brief account of Cave No 34 concludes the Jaina group of Ellora It is a small replica of the preceding cave Apart from sculptural elements which are of high quality this cave gives us a small inscription which helps us to date the cave sometime around 10th century The pillar profiles of this cave present the distinctive characteristics of the Rashtrakuta School
This brief documentation of Ellora Jaina caves reveals that the rock-cut monolithic friezes had an optimum fusion of art, architecture and iconography
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The expression to aesthetic import observed in several themes gives distinction to Rashtrakuta art It is sometime a motif, sometime the iconographic form or an episode from literature Especially in Chhota Kailasa and Indra Sabha caves the projecting courts in front of the mandapa appear with profuse decorations of Purnakumbha motifs Further it is noted that Chhota Kailasa is the most pleasant form of Sukanasa which is not found in succeeding centuries It has been observed that the southern temples with their characteristic tiered vimana shrines, major and minor, their axial and peripherial mandapa, their flat roofed halls and the towering gopura entrances form a distinct class by themselves, as against the Northern Prasada, with their curvilinear superstructures, the crowing amalaka, and mandapa with rising tiered roofs The Jamna excavations on soft trap ridge cut at Ellora testify the same thing The Jaina group of caves enjoys an important position in the evolution of Jaina architecture, that assimilates both northern and southern features Moreover, they excel rest of the caves particularly in details and perfection in cutting of their pillars, whidh can be noted as floriated fluted pillars with exquisite decorations Beauty of ornamentation, drapery, grace poses, and stances have been infused in the sculptured pillars of dwarpalas The archtectural carvings and painted designs eloquently reflect the cultural dynamics of the period
The Ellora Jaina rock cut shrines perfectly reflect the varied currents of Indian art It is interesting to note that Ellora Jaina caves were the product of the confluence of Northern and Southern Indian art trends and constitute a unique specimen of the configuration of northern and southern features of Jaina art
Department of Journalism
Marathawada University Aurangabad (Maharastra)
76
The friendship of the virtuous is of exceeding excellence, and yields glorious results-like (seasonable) ram, but the friendship of the vicious, even in the time of its exuberance, is as when the rain fails in the time of drought
(Naladıyar, 232)

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Contributions of the Jainas to
Mathematics
Dr G C Patni
Ancient India has contributed a lot to the development of mathematics and the part played by the Jaina scholars in this field is very significant These contributions are far superior to those made by other nations and countries upto the 12th century AD or so In ancient India, mathematics and astronomy were given a very high place in the field of knowledge It is said, "As are crests on the heads of peacocks, as are gems on the heads of snakes, so is mathematics at the top of all the branches of knowledge"
In fact all knowledge can be divided into two main streams (1) the science af letters and (11) the science of numbers In the former are included subjects like Grammar, Literature, Logic etc, while in the latter are included Ganita, Astronomy, Science, Economics, Commerce etc The great Jaina mathematician, Mahaviracarya (850 A D) has said that Ganita is used in almost all the branches of knowledge for their perfect and mature study The Jaina literature has been divided into four main classes (1) Prathamanuyoga, which includes purana, stories, descriptive books, biographies etc, (11) Karananuyoga, which includes literature on astronomy, mathematics etc (111) Carananuyoga, which includes the rules, and sub rules to be followed by saints, sages, Sravakas etc and (iv) Dravyanuyoga, which includes the exposition of Dravya like Jiva, Pudgla etc This classification brings out the importance of mathematics in Jaina literature
Our knowledge of the history of Indian mathematics prior to Aryabhata (498 A D) is very imperfect , whatever is available is through Jaina mathematics contained in the religious texts of the Jainas But our knowledge of even these is at present very limited and it is felt that as more and more of Jaina works and other ancient Hindu and Buddhist writings are discovered, more and more of knowledge on the contributions of ancient India to mathematics, as in other fields of knowledge, would be obtained Even the Bhakhsalı manuscript found in Bakhsalı village near Peshawar in 1881 and containing the description of a number of arithmetical and algebraic operations is said to belong to 12th century AD, though according to some scholars, it may belong to 3rd or 4th century AD Further the work

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'Aryastasta (Arya-Bhatıya) contains only one independent chapter consisting of 33 verses on mathematics Similarly the other great mathematician Brahmagupta (628 AD) has added only one chapter on mathematics in his book 'Brahmasphuta Siddhanta' It appears that the text, Ganıtasara Smagraha by the Jaina scholar Mahaviracarya(850 A D) is perhaps the first book wholly dealing with mathematics However, long before Mahaviracarya, the Indian mathematicians including the Jainas had developed mathematical sciences, which in turn helped in the development of many other subjects of Science, Arts, Humanities and Social Sciences-a fact which Mahaviracarya has himself acknowledged in the following words, With the help of the holy accomplished sages who are worthy to be worshipped by the lords of the world and of their disciples and disciples' disciples who constitute the well known jointed series of preceptors, I glean from the great ocean of the knowledge of numbers, a little of its essence, in the manner in which gems are picked up from the sea, gold from the strong rock and the pearl from the oyster shell and give out according to the power of intelligence, the Sara-samgraha, a small work on arithmetic which is, however, not small in value” He further remarks, 'In all transactions which relate to worldly, Vedic or other similar religious affairs or in the science of love, in the science of economics, in music or in drama, in the art of cooking, in medicine, in architecture, in prosody, in poetry, in logic and grammar and in many other things, the science of calculation ie mathematics is held in high esteem Not only this, but in relation to the movement of the sun, the moon and other heavenly bodies,in all astronomical phenomena and summarly, in all the spheres of life which the man can think of, ganita is used In other words, whatever there is in all the three worlds, cannot exist apart from ganita' Such was the importance of ganita recognised by Mahaviracarya even during those old days. During the modern times also, looking to the importance of mathematics and its applications to all other abstract sciences, the great social philosopher Comte has placed mathmemates as first in the heirarchy while considering certain subjects like mathematics, physics chemistry, biology, sociology etc
As in some other parts of the world, so in India also the stream of spiritual thinking has been going on for the last so many centuries Through this spiritual thinking only, man has achieved his spiritual progress Many preceptors have worked in this field and guided men All have worked in their own manner for the welfare of mankind The efforts made by Lord Mahavira and his followers for achieving love and affection towards all, unity in diversity through the great principles of Ahimsa and Syadvada are worth mentioning As a matter of fact, in India the aims of most of the philosophies specially of the Jaina Philosophy, have been mainly Atma-trptı, Ananta-Trpti, and Svarupa-Praptı And for all these it is necessary that one should be able to concentrate on one's Atma One of the aims of mathematical teaching is to develop the concentration of mind
Thus the possibility of having a close relationship between a sound philosophy and mathematics is natural and self-evident Now for the study of cosmos
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and the self, two worlds, one the macro-world and the other, micro-world are to be manifested to the human intellect and with this object in view the Jaina scholars in ancient India have contributed a lot to astronomy, mathematics as well as to the doctrine of Karma Theory with mathematical approach Some of the important works on basic mathematics now known include the Ganita Sara-Samgraha of Mahaviracarya (850 AD), while some other treatises relating to astronomical sciences are the Surya-Prajnapti and the Candra-Prajnaptı of about 300 BC
The Jaina Agamas discuss, amongst other things, the Karma Theory in particular In these Agamas lie the deep secrets of periodic event of nature, involving ten types of infinites It is unfortunate that many of the Agamas in which mathematics has been developed either as post-universal(Alaukika)study of measures and counting or applied in the form of results through analysis and comparıbility either have been lost or are not traceable at present Some of the important available Agamas are the Kasaya-pahuda, the Sath handagama, the Tuloypannatti, the Gommatasara, the Trilokasara etc Some of these original works are more than 2000 years old, but many of these lay hidden and could be brought to light only recently Rangacarya in 1912 found a copy of the Ganitasara-Samgraha of Mahaviracarya and produced an English translation of it It is only after 1912 that active research work on Jaina School of mathematics started Even within this short span of time there have been discovered certain mathematical results and principles which are not only highly interesting but are also considered very important and useful for the study and exposition of ancient Indian mathematics in general and the Jaina mathematics in particular Dr AN Singh has remarked that a study of the Jaina canonical works reveals that mathematics was held in high esteam by the Jainas and the knowledge of mathematics and astronomy was considered to be one of the principal accomplishments of the Jaina ascetics and scholars who have written, apart from those listed above, works like Sthanangasutra, Tattavarthadhigama-sutra, Surya-Prajnapati (Ganıtanuyoga), Anuyogadvara-sutra, Jambudvipa-Prajnapti, Lokavibhaga, Bhagavatı-sutra, Kalpasutra, Candraprajnapti, Jyotisa-Karandala etc Though many of these works are non-mathematical in character yet the knowledge of Jaina mathematics can be gleaned very much from them Most of these works belong to the period much before the 5th century AD Aryabhata First (498 A D), Brahmgupta (628 AD) Mahaviracarya (850 AD) and Bhaskaracarya (1150 AD) are the most eminent known mathematicians of ancient India, though a number of other persons also have worked on mathematics One of the most important, fundamental contributions of ancient Indian mathematicians to the progress of civilisation is the invention of what is called the decimal system of Numeration including the invention of the number 'ZERO' and a symbol for it, and the principle of local value which had revolutionised the system of counting and measurement and these were given thousand of years ago by Indian mathematicians, their names still being unknown The importance of the decimal system of Bumeration has been appreci
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ated by foreign mathematicians Laplace (1742-1827), one of the greatest mathematicians of all times says, "The idea of expressing all quantities by nine digits and a symbol for zero, whereby imparting to them both an absolute value and a positional (local) value is so simple that this very simplicity is the reason for our not being sufficiently aware how much admiration it deserves" Prof GB Halstead also remarks, "The giving to airy nothing not mearly a local inhabitation and a name, a picture, a symbol but also a helpful power is the characteristic of the Hindu race whence it sprang up No single mathematical invention has been more potent" What a greater tribute can be paid to the genius of the Indian mathematics? Prof Halstead has also proved that the 'zero' existed in India at leastat the time of Pingala's work Chanda Sutra-a work on prosody before 200 BC
It is said that the concept of infinity in mathematics was eonceived for the first time by the Indian mathematician Brahmaguta (628 AD) while in the western countries, this credit goes to Bernhard Bolzano of the 19th century AD A study of infinity in mathematics as a mature concept was bowever taken up by Bhaskaracarya (1150 AD) He appears to be the first mathematician to have deduced the value of the quotient mathematically, where a is a finite quantity and termed it as Ananta But the description of infinity as endless or countless can be traced in Rgveda and many other ancient works including those by Janna and Buddhist scholars An elaborate classification and philosophical explanation of infinity (Ananta) is however found in the Jaina canonical texts as old as 300400 B C where infinity of even ten types has been mentioned In the SthanangaSutra and the Uttaradhyayana-Sutra, the idea of infinity has been combined with that of dimensions, eg infinity in one direction, infinity in area, infinity everywhere and infinity perpetual While in the Dhavala and some other Jaina philosophicsl texts, ten types of infinity have been described eg nominal attributed, fluent, numerical, dimensionless, mono, bi, areal, spatial, pbase and indestructible (everlasting),
In the Kalpa-Sutra and the Navatattva, infinity is described as a number as great as the number of sand grains on the brinks of all rivers on the earth or the drops of water in all the oceans The Tilloypannantti, another important Jama text, deals with infinity under mathematical discipline The Jaina concept of inf 1nity in mathematics can be explained in modern technology as, 'If the law of variation of a magnitude x is such that it becomes and remains greater than any preassigned magnitude, however large, then x is said to become infinite and this concept is denoted by .
The Jaina works on mathematics also deal with the rules of operations with numbers, permutations and combinations, solutions of simultaneous equations, indeterminate equations of the first degree, laws of indices, arithmetical and geometrical progressions, the rules for operations with infinity, mensuration formulae for different surfaces and solid bodies and any other topics Ex-Professor and Head, Department of Mathematics University of Rajasthan, Jaipur (Rajasthan)
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Contribution of Jainism to Indian Culture
in Ethical and Social Spheres
Dr KC Jain
Tirthankara: Lara Arisht
the immed
According to tradition preserved in the scriptures, Jaina religion is eternal, and that before Mahavira c 600 BC, there appeared twenty three Tirthankaras at certain intervals of time to propagate true religion for the salvation of humanity The first Tirthankara, Rishabhadeva is known to be the founder of Jainism The twenty second Tirthankara Arishtanemi or Neminatha is said to be the contemporary of Shrikrishna Parsvanatha, the immediate predecessor of Mahavira, who is said to have flourished some 250 years before him, has been proved to be a historical figure on the authority of both the Jaina and the Buddhist records
Jaina religion seems to have remained a moral code for the uplift of the masses, because Jaina teachers preached ethics but not the religious dogmas Parsva preached the four vows, Non-violence (Ahimsa), Truthfulness (Satya), avoidance of theft (Asteya), and Non-possession (Aparigraha) To these four vows, Mahavira added the vow of celibacy (Brahmacharya) After Mahavira, the subsequent Jaina teachers such as Kundakunda, Samantabhadra, Haribhadra, Jinesvarasuri, Hemachandra and Hıravijayasuri propagated only these ethical principles among the people irrespective of caste and creed Their objective was not to convert these people to Jainism, but to bring about moral uplift in the society Jainism made contributions to Indian culture in different spheres, but in the ethical and social spheres, they are very significant
The most important contribution of Jainism is the principle and philosophy of AHIMSA or non-violence Though this doctrine has been accepted in most of the Indian religions from time to time in different degrees, it was preached by Jainism in minute form This principle of non-violence was responsible for reducing the element of violence in Vedic sacrifices and rituals It is due to the influence of Ahimsa that most of the people in India gradually became vegetarian Some ruling chiefs of India ordered strict observance of non-violence on certain days in their kingdom Even the great Mugal emperor Akbar forbade the slaughter of animals at the persuasion of the saint, Hiravijayasuri Ahimsa does not mean that Jainism does not sanction fighting on the battle-field for the right cause In the history of

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India, there are instances where numerous Jaina warriors did not lag behind the followers of other faiths in battle fields for the cause of mother-land, self respect and family honour This does not constitute violation of Ahimsa prescribed in Jainism It prohibited wars and battles only for the wrongful cause
Another great contribution of Jainism to Indian culture is the doctrine of Aparigraha or non-possession Jaina teachers owned nothing and wanted nothing They were free from fear and want It was natural that those who came into contact with them were influenced by their example of renunciation As a result, several kings, ministers and wealthy merchants led simple lives thinking wealth and power to be used for the welfare of all living beings They spent it for themselves only to the extent of their minimum needs, and the surplus was spent on the gifts of learning, food, medicine and shelter They patronized art and literature
Jainism considers the vow of celibacy (Brahmacharya) to be the highest austerity, and Jaina teachers in all ages propagated it among the masses As a result, Jainas, in spite of being rich merchants and occupying high official posts, did not indulge generally in polygamy Not only Jainas, but others also like kings, ministers, and ordinary men observed the vow of celibacy in one form or other The observance of this doctrine by the people in some form protected them from committing many crimes and evils It created healthy atmosphere in the society, and made the people virtuous
The theory of Karma is also a notable contribution of Jainism This is known as the notion of the freedom of will According to it, pleasure and pain, happiness and misery of the individual depend upon his free will Karma is the deed of the soul Eternal peace and infinite bliss are to be attained through annihilating the old Karmas by the practice of austerities, and by stopping the influx of new Karmas by the practice of self-restraint Right faith, Right knowledge and Right conduct are three essential points which lead to perfection by the destruction of Karma This theory does not believe in God or creator, but emphasizes that man is the architect of his own destiny By propagating such ideas of the theory of Karma, Jaina monks made the people rational They did not believe in superstitious beliefs and useless rituals performed by the priests to please God
The doctrine of Naya resulting from Anekantavada is an outstandmg and important contribution of the Jainas Navas are actually the ways of expressing the nature of things from different points of view It does not mean compromise or doubt or uncertainty, but it means that Truth is manysided, and one must be tolerent enough to understand the view point of others This doctrine produced an atmosphere of mutal harmony and made the Jainas broad-minded Throughout the history whenever the Jaina rulers were in power, there is not a single instance of tyranny on the followers of other religions Because of the broad-mindedness of Jainas, there are several instances when rulers became patrons of Jainism by giving liberal grants to them even though they did not adopt it
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The great contribution of Jainism in social sphere is that it observed no distinction of caste and creed According to it, religious salvation is the birthright of every one and it is assured if onc follows the prescribed rules of conduct According to it birth is nothing caste is nothing but action is everything The doctrine of Karma (action) made the individual conscious of his responsibility for all actions Onc becomes a Brahmana or a Kshatriya or a Vaisya or a Sudra by one's actions Even at the time of Mahavira, Jainism was accepted by a large number of men and women belonging to different castes and classes Several contemporary Kings quccns, princes and ministers became his followers His chief cleven disciples known as Ganadharas were also Brahmanas who helped the master in spreading his faith Besides, he attracted a large number of rich bankers and merchants He also tried his best for improving the lot of the oppressed people of Vajrabhumi and Svabhrabhumi by his teachings Even after Mahavira, Jainism observed no distinction of castc and crccd based on birth Thc Nanda ruler and Chandragupta Maurya, who are said to be the Jainas, were of humble castc The carly medieval period was the most flourishing time for Jainism in India Most of the ruling dynastics in one way or other came under the influence of Jainism AS ALTEKAR holds the view that probably one-third of the Deccan was the follower of Jainism Even in Northern India, a large number of people accepted Jainism and formed the castes of Osavala, Khandclawala, Porawala, Agrawala, ctc
Another notable contribution of Jainism in social sphere is that it made no distinction of sex by admitting women into the Jaina Sangha They used to lead a life of celibacy with the aim of understanding and following the cternal truths of religion and philosophy Ajita, Chandana and Jayanti were the famous nun-discipics of Mahavira These nuns were permitted to study Jaina scriptures Some of them were learned scholars Haribhadrasuri, a notable scholar of Jainism of the eighth century AD, was deeply inspired by a Jaina nun By wandering from place to place, even now nuns by their noble conduct and teachings inspire the masses
One noteworthy feature of Jainism is that it made laity as also monks participants in the Jaina Sangha by imposing certain strict rules of conduct As a consequence, laymen of Jainism became greatly conscious, disciplined and enlightcned They kept a watchful eye on the monks This type of organization gave the Jaina a deep root in India, and that root firmly planted amongst the laity enabled Jainism to withstand the storm that drove Buddhism out of India Besides, by occupying the influential posts of administration and by becoming leaders of society, these laymen gave proper guidance to the society from time to time
Professor and Head School of Studies in Ancient Indian History, Culture and Archaeology Vikram University, Ujjain (Madhya Pradesh)
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Jaina Contribution To Indian Culture
Dr Vilas A Sangave
Jainism is an ancient religion of India and right from hoary antiquity to the present day it has continued to flourish, along with other religions, in different parts of India Jainas, the followers of Jainism, are, therefore, found all over India from ancient times The Tainas are known everywhere for the strict observance of their religious practices in their daily lives That is why, Jainism could survive in India for the last so many centuries The Jainas, in this way, succeeded in continuing to exist as devout followers of a distinct religion in India But this is not the only distinguishing feature of Jainas in India In fact the most outstanding characteristic of Jainas in India is their impressive record of contributions to Indian culture In comparison with the limited and small population of Jainas, the achievements of Jainas in enriching the aspects of Indian culture are really great
Literature
Perhaps the most creditable achievement of Jainas is in the field of literature It is evident that right from the Vedic period two different currents of thought and ways of life known as Brahmana culture and Shramana culture are prevalent in India The Shramana culture is mainly represented by Jainas and the Buddhists and of them the Jainas were the first to propagate that culture That is why from ancient times we have the Shramana literature besides the Brahmanic literature The authors of this Shramana literature have contributed their full share to religious, ethical, poetical and scientific literature of ancient India A close examination of the vast religious literature of the Jainas has been made by the great oriental scholar M Winternitz in his "A History of Indian Literature " The Jainas were foremost in composing various kinds of narrative literature like Puranas, Charitras, Kathas, Prabandhas, etc Besides a very extensive body of poetical and narrative literature the noncanonical literature of the Jainas consists partly of independent works on dogma, ethics and monastic discipline They also compiled legends of saints and composed works on ecclesiastical history Always fond of story-telling, the Jaina writers were good story-tellers themselves, and have

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preserved to us numerous Indian tales that otherwise would have been lost Kavyas and Mabalavyas, too, of renowned merit have been composed by Jaina poets Lyrical and didactic poetry also are well represented in all literature of the Jainas Apart from these, most valuable contributions have been made by the Jainas to the Indian scientific and technical literature on various subjects like Logic, Philosophy Poetics, Grammar, Lexicography, Astronomy, Astrology, Geography, Mathematics and Medicine The Jaina authors have paid special attention to the Arthashastra (or Politics) which is considered to be worldly science par cxcellence Thus there is hardly any branch of science that has not been ably treated by Jaina writers
The literature of the Jainas is also very important from the point of view of the history of Indian languages, for the Jaina authors always took care that their writings were accessible to considerable masses of pcoplc Hence the canonical writings and the earliest commentaries are written in Prakrita dialects and at a later period Sanskrita and various modern Indian languages were used by the Jaina authors It is not an exaggeration when Wilson says that "Every province of Hindustan can produce Jaina composition, cither in Sanskrit or its vernacular medium " It is quite cvident that the Jainas have enriched various regional languages and especially Hindi, Gujarati, Kannada, Tamila, and Telugu Regarding the Jaina contribution to Kannada literature, the great Kannada scholar R Narasinhacharya has remarked as follows "The carliest cultivators of the language were Jainas The oldest works of any extent and value that have come down to us are all from the pen of the Jainas The period of Jaina predominance in the literary field may justly be called the Augustan Age of Kannada literature" As the Jainas have produced their vast literature in these languages from very ancient times, the Jamas have certainly played a very important part in the development of the different languages of India The medium of sacred writings and preachings of the Brahmins has all along been Sanskrita and of the Bauddhas' Pali But the Jainas alone utilized the prevailing languages of the different places, besides Sanskrita, Prakrita and Apabhransha, for their religious propaganda as well as for the preservation of knowledge The Jainas thus occupy an important position in the history of the literature and civilization of India Arts and Architecture
Along with literature the Jainas have always taken their due share in the development of the arts in the country The Jainas have contributed their mite to enhance the glory of India in several branches of art and architecture Compared with their number, their contribution appears to be imposing It must be remembered that Jainism did not create a special architecture of its own, for wherever the Jainas went they adopted the local building tradition Wbile in Northern India they followed the Vaishnava cult in building, in Southern India they adhered to the Dravidian type Even though the Jainas have not evolved
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a distinct Jaina style of architecture, yet it must be said to their credit that they have produced numerous and finest specimens of architecture in different parts of the country More than any other sect in India the Jainas have displayed theit intense love of the picturesque, while selecting the sites for the construction of their sacred buildings like temple-cities, cave temples, Stupas, pillars and towers The Jainas have erected their temples either on lovely hill tops or in deep and secluded valleys As the Jaina religion considers construction of temples as a meritorious act, the Jainas have constructed an unusually large number of temples throughout India Nearly 90 percent of Jaina temples are the gifts of single wealthy individuals and as such the Jaina temples are distinguished for elaborate detail and exquisite finish Further, the grouping together of their temples into what may be called" Cities of Temples" is a peculiarity which the Jainas have practised to a greater extent than the followers of any other religion in India Such notable temple-cities are found, among other places, at Shatrunjaya or Palitana and Girnara in Gujarata, at Sammeda Shikhar in Bihara, at Sonagırı in Madhya Pradesha, at Muktagiri in Maharashtra, and at Shravanabelgola and Mudabidri in Karnataka
Philosophy
As the Jainism is an original system, quite distinct and independent from all others, the Jainas have developed a separate philosophy which is regarded as a valuable contribution to the Indian Philosophy In philosophy the Jainas occupy a distinct position between the Brahmanic and Buddhist philosophical systems This has been shown very clearly by H Jacobi in his paper on “The Metaphysics and Ethics of the JAINAS” The Jainas call their theory the theory of multiple viewpoints (Anekantavada), in contradistinction to the theory of permanency (Nityavada ) of the Vedanti, and to the theory of transitoriness (Vinashavada) of the Buddhists
Ethical Code.
As the Jainas have evolved a philosophy of their own, they follow a distinct ethical code based on their philosophy The Jaina ethics stands as a class by itself in the sense that it is the only system which is founded on the main principle of Ahimsa It is quite clear that the principle of Ahimsa forms the basis of various rules of conduct prescribed for both the Jaina laymen and ascetics Thus one of the significant contributions of the Jainas is the Ahimsa culture If the Jainas are known for anything, it is for the evolution of Ahimsa culture and it must be said to the credit of the Jainas that they practised and propagated that culture from ancient times The antiquity of Ahimsa culture is mainly due to the incessant efforts of the Jaina Acharyas Naturally wherever the Jainas were in great numbers and wielded some influence, they tried to spread Ahimsa culture among the masses That is why we find that the areas of Karnataka and Gujarata, which are the
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strongholds or Jains from the lcginning, remainly cgetarian In fact, it is admitted that is a result of the activities of the Jainas for the last so many contu. nos Ahimsa still forms the substritum of Indian character as a wholu Political Life
The lainns also distinguished them clics in Riving their instinted reports for the improiement of political and economic life in the countri The Jainas especially in Southern and Western India. produced a large number of eminent and cllicient monarchs, ministers, and generals and thereby contributed 10 maintain and improve the political conditions of the people Not only the ordinary Jninas but their suinis or Achan is ako arded matchilly to create the proper political chuironment necesary for the resuscitation of life in the country Ils considered that due to the Icon interest talen by the Jain Saints in political affairs of country, Jainism accupies an import in place in the histor of Indu. The Inint saints were never indifferent towards the sccutir el 1rs in general So far as Kornutah. was conccncd Jainism, through its counc of one thousand Caps Nan cumple of religion which hosed that religious foncts were pricescd without sicrificing the political exigencics cn the question of rejuvenating life in the country was at 471c That sh in Karnat. uc find that the Jain. Acharyas cessed to be mcrcly exponents of dogmas but they turned themches also into the creator of Kingdoms Jt us well known that the Jain" Acharyds were virtually responsible for the founding of the Gang: hinsdom in the 2nd century AD ind of the Hoyrala Kingdom in the 11th century AD
Honorary Director Shahu Rosoorch Institute Shivaji University Kolhapur (Maharastra)
The men of noblest mood pass their time in learning the middle sort pass their time in the cnjoyment of good things the last and lowest cry' 'Our food is not sucer 'We're not got our fill,' and in angry mood he sleepless
Nadaliyar, 366
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Glimpse of Jaina Cultural Heritage
Dr. Jyoti Prasad Jain
Jainism represents one of the oldest and very comprehensive religio-cultural systems, indigenous to India It is also endowed with a rich and varied cultural heritage and a distinctly ennobling way of life In order to convey all this, I shall quote a few eminent authorities
"It goes back to a very early period, and to primitive currents of religious and metaphysical speculation, which gave rise to the oldest Indian philosophies The Jainas seem to have worked out their system from the most premitive notions about matter" (Hermann Jacobi)
"Only in Jainism, of all the living religions, do we see a fusion of the primitive with the profound It has preserved elements from that first stage of man's religious awareness, animism, It affirms the separateness of spirit from matter, even though our modern philosophers and religionists regard any form of dualism as untenable Despite the opinion of these men, Jainism is fundamentally scientific And, it may very well be, contrary to the opinions of many anthropologists and students of comparative religion, the oldest living faith" (Noel Retting)
“There is truth in the Jaina idea that their religion goes back to a remote antiquity, the antiquity in question being that of pre-Aryan, so-called Dravidian period, and that Jainism is the oldest of all Dravidian-born philosophies and religions (even) Jaina Yoga originated in pre-Aryan India, and has nothing to do with orthodox Brahmanism which simply appropriated it in later centuries" (Heinrich Zimmer)
"He who has a thorough knowledge of the structure of the world cannot but admire the inward logic and harmony of Jain ideas Hand in hand with the refined cosmo-graphical ideas goes a high standard of astronomy and mathematics" (Walthur Schubring)
And, Professor L P Tessitori observes, Jainism is of a very high order Its important teachings are based upon science The more the scientific knowledge advances, the more the Jaina teachings will be proved "

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illed ahimistic belief of the Jamas, that not only human beings, beasts and birds, but also all insects vegetation, even earth, water, air and fire, are all endowed with their respective souls, and thus represent embodied life in various forms, is the chief source of their respect for life ie for all the forms of living beings Consequently, Ahimsa or non-injury to life in any form, along with kindness, compassion and love for all living beings has come to be the very keynote of practicil Jainism, Dr Rajendra Prasad remarked, Jainism has contributed to the world the sublime doctane of Ahimsa No other religion has emphasized the importance of Ahimsa and carried its practice to the extent that Jainism has done " Another orientalist says "Of all religious groups of India, Jainism has always been the most fervent supporter of non-violence, and undoubtedly the influence of Jainism in the spend of that doctrine throughout India has been considerable" (AL Basham) Yet another avers, "The Jama philosophy is an almost perfect one It is a live philosophy, ennobline and reassuring It puts a supreme and beautiful value on life and gives sanctity to life and its preservation This sanctity of life, it insists, is the highest religion, the only evolution This philosophy is opti mistic, for it believes, too that in the end, spirit must triumph over matter, for once consciousness is restored to life in the form of Right knowledge, matter has no longer in power over the soul (Elizabeth Sharpe)
And, herein lies the secret of the success which Jainism has achieved in moulding the Ines of countless people to a higher plane of mental discipline morality and of spiritual evolution It is a way of life which is fully capable of raising an ordinary individual to the acme of spiritual realisation
To a student of philosophy, Jainism constitutes i vast subject and a complete system of thought, so much so that About each of the various problems of Indian philosophy, nay about some of those of the present day speculative systems, Jainism has a definite theory of its own" (H Bhattacharya)
In the Jaina path of religion built as it is on the bedrock of self-realisation, the entire conduct of the aspirant is imbued with the spirit of Ahimsa, sanctity of life, equity and equ inimity, and his thinking processes are dominated by Anckantist Syadvada manifesting itself in sympathetic understanding of other peoples' viewpoint Jainism has always been opposed to all forms of fanaticism, whether of race, religion or anything else, has ever opposed slavery of all kinds, and has been the exponent of compassion, pity and love, which transcend the human barrier and embrace all living creatures Materialism and superstition are both equally inimical to its spirit. It is not a no-question religion, and being primarily a cultural system, Jainism took its firm roots in a peaceful civilization, not in a powercivilization, hence it provided maximum liberty to its adherents As a matter of fact, as Vincent Smith says, Jain ethics are meant for men of all positions, for kings, warriors, traders, artisans, agriculturists, and indeed for men and women in every walk of life Do your duty, and do it as humanely as you can This in brief
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is the primary principle of Jainism" It is a practical path, simple, easy, dynamic and straight Every step forward makes the next more pleasant and joyful The aim of this system is the good and happiness of all, without any distinction
It is, moreover, the possessor of a very rich cultural heritage, vast and varied literature, both religious and secular, written in different languages, VIZ, Prakrta, Sanskrta, Apabhramasha, Kannada, Tamila, Hindi, Gujarati, Marathi, etc, numerous monuments, antiquarian remains and artistic relics including sculptures, mural and miniature paintings, beautiful and splendid temples, peaceful and picturesque places of pilgrimage, big manuscript libraries, a large number of humanitarian establishments, educational and social welfare institutions, inspiring ideals like humanitarianism, Ahimsa and vegetarianism, make up this remarkable heritage Hence, the account of historical development of almost every branch of Indian learning along with the social, economic and political institutions would be incomplete without incorporating the corresponding contributions made by
Jainism
Jyoti Nikunj Charbagh Lucknow (UP)
90
Though you wash it with milk for many days and dry it, charcoal on no hypothesis becomes white So into the undisciplined body wisdom enters not, though you teach it, driving it in with a stick
Naladiyar, 258
Men void of understanding, though they learn, learn not Men of understanding, though unlearned are as men learned They are rich, though utter paupers, who never beg, the rich are paupers if they bestow nothing
Naladiyar, 270

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Outstanding Contribution of Jainism
To Karnataka Culture
Dr BK Khadabadı
Jainism is an ancient religion It is rightly called Ethical Realism Dccply moved by the chaotic nnd miscrablc political social and cconomic conditions prevailing in the north-castern region of India in 600 BC, Lord Mahavira rightly preached this cthical code with its five-fold great vows as an effective antidote to those aucsul conditions and also for the common good of all the mankind It was received very well round about the arcu Soon Lord Mahavira had a unique band of closc disciples and well organised four-fold sangha Later on his disciples and, then, thc pontiffs and numcrous other tcachers carried on the torch of his valuable preachings and teachings, which can be said to have culminated into Ahimsa, Anekuntavada and Kriyavadu, 10 the various parts of the country
Events of history no doubt indicate us that the first team of Jaina tcachers may have entered South India, viz , the Telugu country first, through Kalinga as carly as 600 BC and, thus, they were pioneers in bringing the teachings of Lord Mahavira to the South But it is the second cam certainly a larger one, hcaded by Bhadrabahu I and accompanied by his royal disciplc Candragupta that cntered Karnataka region in 300 B C It firmly established its first colony at Kalbappu, the modern Sravanabelagola, and then, conveyd and radiated therefrom those teachings more effectively and extensively to the nearby and deeper southern regions Thus Karnataka can be said to have been rather the Southern Headquarters of this great faith in the carly days Then assuming further strength later in the medieval period, it became the very "home of Jaina-dharma" as history would announce through the well-known Kuppatura Stone Inscription dated AD 1408 (Epigraphia Carnatica, Vol VIII, Sh 261) Perhaps taking all this in view, Dr Saletore seems to have observed in his Medieaval Jainism "The history of Jainism in South India is primarily the history of that religion in Karnataka"
Hence it is but natural that thc contribution of Jainism to the culture of Karnataka, indeed as a constituent part of its contribution to Indian culture in general could be not only manifold but also of abiding value Even the outstand

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ing glimpses of such contribution would thrill every one of us with joy as well as pride
It was a sublime virtue and practical attitude of the Jaina teachers that wherever they moved and settled down they adopted the language of the soil, cultivated it and used it for preaching and propagating their religious and spiritual tenets among the people of the region This has been exactly true also of the Jama teachers, settling at the Sravanabelagola colony, in respect of the Kannada language They, with Prakrita as their own language, within years must have learnt the Kannada language, and gradually cultivated and improved it so as to suit for their preaching, teaching and later on for composing literary works in it Most of the so-called Tadbhava words in the Kannada language are none else but Prakrita words and words derived from Prakrita Some of the early Kannada inspcriptions, literary works and after all the Apabhramsa chapter in the Sabdamanidarpana (the most authoritative Kannada grammatical work), hold evidence to this fact
The earliest cultivators of the Kannada language or preaching, teaching and propagating the Jaina religio-spiritual principles, further, also laid the foundation of the literary Kannada and gradually raised on it a magnificent structure The first phase of Jaina literature in Kannada (c 600 to 700 AD) happens to be in the form of commentaries on the canonical works like the Satkhandagama, the Mularadhana, the Tattvartha Sutra etc, which are known by references only Moreover, some works of scholars like Vimala, Udaya, Nagarjuna ( c 700 to 800 AD), referred to by Nrpatunga, are not at all traceable However the period between 900 and 1200 AD is specifically known as Jaina period in Kannada literature (though Jaina authors were active still later until 18th century AD), which also happens to be the Augustan Age of Kannada literature with numerous valuable works of varied interests It is interesting to note that the first available Kannada work on poetics, the first one on prosody, the first one on grammar, the first classic in prose and similarly the first one in poetry are all by Jaina scholars Moreover the volume and value of the Jaina epigraphic wealth in Kannda has its own multi-sided importance on the whole it can be said that both in extent and range, Jaina literature in Kannada stands supreme in South India
It is well-known that the most outstanding contribution of Jainism to art in India is in the field of iconography And Karnataka has its own treasure of beautiful images of the Turthankaras and the presiding deities carved on stone and metal and preserved in the Jaina temples and also in private collection Some of the folios of palm-leaf and paper manuscripts, preserved in such collections depict excellent artistic expressions of the Jaina religious ethos
Jaina architecture in Karnataka has its distinct specimens The cave temples at Badami, Aihole and Candragiri are notable for their seclusion, serenity and sanctity Then some of the Jaina temples (Basadis) at Sravanabelagola, Karkala, Mudabıdıre and Helebidu are known for their excellence of structural architecture
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Who can forget the free-standing pillars (Manastambhas) standing in front of almost every Jaina temples (Basadı) in Karnataka, particularly the one at Mudabidire with its unique clegence? Morcover this region is also known for its having about seven monolithic Bahubalı statues set at various centres of Jaina culture in different periods of its history The onc, the colossus, at Sravanabelgola, set by great Camundaraya in 981 AD, being world-famous, has brought a distinctive cultural status to Karnataka
It would rather sound like a paradox, at the outset, when we say that Jainism has its own contribution to Karnataka in the domain of politics as well But It is a historical fact that maintaining intact its religio-spiritual tenets and metaphysical beliefs, Jainism hept on accommodating itself to the age and cnvironment and gradually became the dominant religion of the land for nearly twelve centuries (200 A D to 1300 AD ) and guided the fortunes of some of the most powerful royal familics ruling over it, besides being a creator of two kingdoms the Ganga and the Hoysala During this whole course of history the role of the Jaina teachers was of all benevolence both to the rulers as well as the ruled It is cnough, at this context of we bring back to our memory the words of advice extended by Acarya Simhanandı to the Ganga hings, Dadiga and Madhava "That if they failed in what they promised, if they did not approve of the Jainasasana if they seized the wives of others if they ate honey or flesh, if they formed relationship with the low, if they gave not of their wealth to the needy and if they fied from the battle ficld, then, their race would go to ruin" (Kallurgudda Stone Inscription, dated 1122 AD)
Helping towards stability and success of many kingdoms in Karnataka for scveral centuries, the Jaina wisdom also endeavoured, all along, for the social uplift and welfare of the land Cultivating the Kannada vernacular, the Jaina teachers composed numerous works of varied interests and utility Carefully preserving such and other works in the Jnana-bhandaras, the Jaina monasteries also acted as veritable centres of learning The social organisatioa of Jainism, particularly with its four-fold gift (Caturvidha-dana), fulfilled manifold needs of the society-intellectual, philanthrophic, humanitarian, moral etc Moreover, the Taina teachers, ever moving from place to place, carried on a kind of mass-education through their regular sermons with interesting moralising tales and illustrations Inscriptional and literary references are cloquent about the fact that, these teachers, some of which are noted as Moving Tirtha (Jangama-tirtha) incessantly worked to eradicate the seven vices (Sapta-vyasana) and other bad elements from the masses and to cultivate among them social virtues like compassion, honesty, charity etc The percolative process and cumulative effect of all such efforts and endeavours through centuries, it may be observed, have made the people of Karnataka to be (comparatively more) tolerant, accommodative and vegetarian even to this day Co-ordinator for Jainology Chair Karnatak University Dharwad (Karnatak)

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Namokara Maha Mantra
Prayinchandra J Shah
The ancient Namokara Maha Mantra is recited by the Jains in its original form since time immemorial This Mantra has remained as a cornerstone of the Jain endeavour to achieve the ultimate goal of salvation from the cycles of birth and death (NIRANA) It has provided (to the seeker of the ultimate salvation) the statement and continual reminder of such goal and at the same time the steps necessary to achieve this goal The Namokara Maha Mantra is considered the mother of all Jain Mantras and is composed with such precision as to include all the letters and groups of vowels, semi-vowels and consonants of classical Sanskrit and to invoke associated colours, planets, numbers, elements and deities If recited with proper knowledge of such composition, the real purpose and meaning, this powerful Mantra would bring substantial benefits and lead the seeker on to the Right Path and to his/her ultimate goal
The Mantra crystallises the essence of human spirit devoid of any reference to gender, race, nationality, class and creed Further it leads by beaconing the human soul step by step to free itself of KARMA including activities such as passion, possessiveness, greed, jealousy and violent attitude The seeker is led to become non-attached with the happenings around and within the human mind Further, the seeker is also imbibed with compassion towards all living beings
The ancient Mantra is composed from the Prakrit-based language This language is not used extensively at present times and thus many Jains, the world over, do not have the grasp of the true purpose and meaning of this Mantra New generations of the Jains are left with the simplest meaning of each stanza in the Mantra, mainly by the most direct translation process in other languages The translated meaning, invariably, comes out like a prayer offered by a worshipper to the JINA The Namokara Maha Mantra is a Mantra and not a prayer in the Jain religion, prayers have really no place as this religion does not believe in an all-powerful Creator who will come down to help a worshipper in mundane things Jainism, as I understand it, believes in the intrinsic ability of all living creatures and especially of human beings to rise by his/her own efforts to the purest state and achieve salvation

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Thc Namokara Mantra is the Mantra of self-awakening The first five stanzas of the Mantra represent the five steps of development of the Self and five states of consciousness lcading to ultimate salvation
The first step is to renounce the worldly attachment and become a SADHU This step is the most difficult one as it requires relinquishing the real worldly goods, the loved ones and comforts The SADHU undertakes to observe the five vows of the Jain religion The SADHU is striving for self-mastery, The colour associated with this state is black Black is the absence of colour It is receptive and thus helps to remove negativities and enable the SADHU to begin his inner journcy
Next, after self-mastery, the SADHU becomes the UPADHYAYA The UPADHYAYA has attained divine knowledge through direct experience and also have mastcrcd the right scriptures and understood the spiritual teachings of the TIRTHANKARAS Two colours, green and blue, are associated with this state of consciousness Green is the colour of harmony and balanced strength Blue is the colour of truth, religious aspiration and devotion It also represents calm and peace to mind
The next step is to attain the state of ACHARYA The ACHARYA represents perfect control, self-discipline and guidance in self-discipline for others The ACHARYA also represents organisational powers and is a head of congregation Two colours, yellow and orange, are associated with this state of consciousness Yellow signifies wisdom and power to choose the goal in life Orange shows developed power of the soul and strong will-power
The next step is to attain the state of ARIHANTA which is the state of complcte perfection, a human being can attain This is the highest result of Right Conduct and Right Knowledge the colour associated with this state is white The white colour is the mother of all colours and represents pure knowledge White significs purity, selflessness and cosmic consciousness
Finally, the ARIHANTA achieves the ultimate salvation and omniscience and becomes SIDDHA, a perfected bodiless soul The soul is now liberated from the cycle of life and death It no longer has to take worldly life-form with attendent attachment to KARMIC materials The SIDDHA is a symbol of Right faith and perception The colour associat with this state of consciousness is red The red signifies ultimate control and is a great energizer and serves as a beacon
The recitation of the MANTRA reminds the seeker of the depth of the above five states of consciousness and progressively helps him to
receive messages of true self and awakened intuitive power analyze and understand the Self
remove KARMIC attachments
- reach the highest state of consciousness However, the recitation shall be done with proper knowledge of the real purpose and underlying meaning
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The following meaning in English is offered for each stanza of the MAHA MANTRA This meaning conforms to the principles behind the composition of MAHA MANTRA and also to the Jain philsophy If each Jain understands the real meaning of the MANTRA and recites the MANTRA accordingly, it will help in bringing the much sought after salvation sooner and will spread peace and bliss all around H H Acharya Sushil Kumarji Maharaj has said "Whoever ponders the deepest meaning of the NAMOKARA MANTRA is on the road to self-realisation The NAMOKARA MANTRA is an ocean of kpowledge Go deep and you will find hidden treasure" Let us now take the step to understand the meaning of this most ancient and powerful join MAHAMANTRA and join many enlightened souls in the journey of salvation
The meaning of MAHA MANTRA in the English Language NAMO ARIHANTANAM
I offer with humility to all perfected human beings, the ARIHANTS (who have achieved perfect knowledge and absolute truth) my profound reverence for such achievement My heart is full of joy and happiness at this offering I pray to muster such resolve and self-discipline to take necessary steps to realise such knowledge and to establish compassionate non-attached bearing towards all NAMO SIDDHANAM
I offer with humility to all supreme beings the SIDDHAS (who have achieved complete enlightenment, freedom from KARMIC attachment and liberation from cycle of life and death) my profound reverence for such achievement My heart is full of joy and happiness at this offering I pray to muster such resolve and self-discipline to take necessary steps to realise such freedom and liberation, I resolve to seek salvation by the removal of KARMIC matter by the Right Conduct NAMO AIRIYANAM
I offer with humility to all the sages who are ACHARYAS (who have mastered self-discipline and self control and who provide enlightened leadership, direction and preaching to others) my profound reverence and humble prayers for such direction for me to obtain scriptural and spiritual knowledge NAMO UVAJJHAYANAM
I offer with humility to all the sages who are UPADHYAYAS (who have attained divine knowledge through direct experience) my profound reverenee I humbly seek the teachings and direction for gaining such scriptural and spiritual knowledge NAMO LOE SAVVA SAHUNAM
I offer with humility to all the sages who are SADHUS (who have renounced the worldly attachment and are seekers of the Right Knowledge) my profound reverence I offer my humble prayers for their success I pray to muster such
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resolve to be able to extricate myself from the worldly attachment and follow the path of the 'enlightened souls'
ESO PANCA NAMOKARO
SAVVA PAVAPPNASNO
MANGALANAMCHA SAVVESIM
PADHAMAM HAVAI MANGALAM
These five-fold offerings and reverence of the 'enlightened souls' at various stages of achievement and consciousness
Result in my resolve to take the virtuous and right path This then will result in the removal of my KARMIC attachment and will bring me close to self-realisation
Recognition of such enlightened achievement and path to perfect knowledge fills my heart with uplifting joy and bliss
So auspicious as to spread such profound joy and bliss all around
2123 South Millway Missisanga Ontario Canada L 5 L1 R5
Telephone Number 416-810 5517
I bow to Anekanta, which is the root basis of the Highest Scriptures, which dispels the wrong notions about elephant, of persons born blind and which removes the contradictions amongst all those who entertai one-sided or limited point of view
(Purusharthasiddhyupaya, 2)
He who has firmly established himself in the knowledge of the self, such a one does not speak while speaking, does not move while moving and does not see while seeing
(Istopadesa, 41)
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Puja or Worship as practised among the
South Indian Jainas
Dr M
D Vasantharaj
Man, with all his power and might, has not been able to ward off miscries that befall him and so also has not been able to get comforts of life fulfilled Therefore he thinks that there is certain invisible power behind it This invisible power, according to few religions is almighty God, by whosc mercy alone man can make himself free from miseries and gain the bliss Therefore it becomes necessary to win the favour of the God through some mcins and such means is puja or worship There are also other religions, which though do not believe in the concept of God, look upon puja, offered to spiritually elevated souls, as one of the means for the attainment of spiritual clevation and finally the bliss, and Jaina religion is one such religion
Jainism accepts the principle of Jiva or soul, which in its mundane existence, is bound by Karma Under the force of this karma the soul migrates from one body to another resulting in the cycle of birth and death Even under the bond of Karma the soul has an innate capacity to wake up at times and free itself from its fetters and attain its pure form or Siddhahood For this it is required to follow the path shown by those pure souls - Jinas or Paramatmans, who themselves, after treading the same path have attained their pure form Passions such as anger, pride, conceit, and greed, are the main binding forces which keep the soul in bondage to the cycle of birth and death which in essence is misery Once these passions are got rid of, the soul gains purity - Vitaraga state - resulting in the attainment of Siddhahood This Vitaraga state connot be attained all at once It needs constant practice with an unswerving faith (Samyagdarsana) For this, one will have to take as models those who have already attained purity or are on the path of purity Thus it becomes necessary to cultivate devotedly the qualities or virtues of those pure souls in one's own self with triple instrumentality of mind, speech and body In other words, one needs to take to the path of devotion or Bhakti expressed forms of which are the worship or puja and stotra or prayer In this context a statement by Samantabhadra is noteworthy 'Since you are devoid of all attachments, worship of you is of no significance to you, Since you are devoid of anger, abuse of you

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is of no significance to you either, even then, remembering of your virtues purifies our mind of all dross
Stavana is one of the twenty eight Mulagunas ordained for a Nirgianthamuni Siddhabhattı, Yogibhattı, Titthayarabhatti and other few Bhattis in Prakrit are the Stavanas which, it can be said with certainty, have come down from very early times
The Stavanas or Prayers of early times are generally free from such eulogies which speak of the power of either the Jinds or of Mantra itself to either ward off the miseries or award the desired objects to the worshipper, but simply give an expression to the merits or virtues of Jinas However there arose gradually, one can observe, a tendency to attribute efficacy to the Jmas almost on similar lines with that of the religious systems which accept the principle of Almighty God For instance Manatungacarya states "Let alone bc there your Stotra which is free from all blemishes, but even the utterances relating to you are capable of removing the miseries of the universe" Further again "Those men who are broken by the terrible affliction of dropsy and have reached a sorrowful state, and have lost hopes to live further will become as beautiful as Manmatha when they have their bodies smeared with the pollen dust of your lotus fect "
However, such statements should be taken only in their mataphorical sense Thought concentration on virtues of the Jina keeps the mind free from wickedness culminating in Dharmadhyana which in turn results in the acquisition of merit or Punya and this again in turn results in happiness, and as such the Jina is considered to be the indirect cause or Nimitta karana in the realisation of happiness
Devapuja or worship of Jinadeva fınds first place among the six essential religious acts ordained for a Jaina house-holder or Sravaka The procedure of puja may be divided into three parts viz , (1) Prastavika - preparatory (2) AbhisekaAnointing and (3) Archna-adoration A Sravaka shall, taking to his right side, get up from his bed early in the morning, sit facing the east, ponder over the miserable state ot mundane existence and then recite the Suprabhata Stotra After this he shall attend to the call of nature choosing a place where no injury is caused to living beings Then he shall take bath and perform Sandhya vandana and thereafter proceed to Jinabasadı 1 e, temple reciting caityalaya stutt and observing Iryapatha - an act of taking care from causing injury to creatures on the path Afterwards he shall, on reaching the temple, circumambulate it and then shall enter the temple and recite the Darasana stuti keeping his folded hands on his forehead Next he shall do the samayıka Thereafter he shall recite Mangalastaka, and then take the Yajnadıksa or the vow worshipping the Jina This shall be followed by Sakalıkarana, an act of purifying one's own self and also of the materials of worship Than the Nityamaha shall take place to start with, aemigods such as Ksetrapala, Vayukumara, Agnikumra and many others shall be invoked individually with a request lo render their service in the Abhiseka
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or anointing ceremony of the Jina, and they shall be honoured with Arcana by offering Arghya, padya, etc Next to this, the acts such as punyahavacana, kalasasthapana or consecration of pitcher, pitha-sthapana, Jina-pratima-sthapana, Avahana and Arcana of the image of Jina shall take place Thereafter the ten Dikpala Devas or guardian deities of ten quarters shall be invoked, honoured with Arcana and shall be requested to prevent any of the obstacles that may arise This shall be followed by Prasasti Mantra Vacana which comprises praise of Jina and well-wishing for the Sanghas of Muni, Aryika, Sravaka and Sravika After this the Abhiseka performance shall take place
This Abhiseka usually shall be performed with five amrosia like materials and hence is known by the term 'Pancamrtabhischa' The Abhiseka performance shall commence with 1) 'Jalabhiseka' e, pouring on the Jina image the water that shall have been kept in a pitcher while kalasa-sthapana was being made earlier This shall be followed by Abhiseka with (2) tender coconut water and also with juices of sugar-cane and of other different kinds of fruits, (3) Ghee, (4) milk and curds Now the image shall be smcared with powders to remove oiliness and then it shall be given a bath with kasaya waters prepared out of pieces of barks of milky trees Next shall follow (5) Gandhabhiseka, i e, anointing with water mingled with sandle paste These Abhisekas shall be made one after the other each one being intervened by an Arcana Finally the Abhiseka performance shall be concluded with Santijalabhiseka Through out the performance of the puja, Mantras, which constitute partly directions how a particular act should be performed and partly the praise of Jina or a deity shall be recited Almost all of these Mantras, it should be noted, exhibit poetic skill and beauty
After the Abhiseka performance, there shall take place the Astavidharcana or worshipping with eight kinds of materials namely (1) water, (2) sandle paste, (3) unbroken rice, (4) flowers, (5) eatables, light, (7) incense, (8) fruits and finally followed by an Arghya, (offering of all the eight materials together), Santıdhara (pouring water in a continuous thin stream) and puspanjali (offering hand-ful of flowers) Usually there shall be a series of Astavıdharcanas, the first one normally being that offered to Navadevatas constituted of (1) Arahanta, (2) Siddha, (3) Acarya, (4) Upadhyaya, (5) Sarvasadhu, (6) Jinadharma, (7) Jinagama, (8) Jinacaitya, and (9) Jinacaityalaya This shall be followed by Astavıdharcana offered to Caturvimsati (twenty four) Tirthankaras unitedly Afterwards there shall be Astavidharcana offered to one or some of the Tirthankars separately This shall usually be succeeded by the Astavıdharcana offered to Bahubalı, well known by the appellation 'Gomateswara' Next to this shall take place the Arcana of Srutadevata or the personified deity of Agama and in this Arcana two more articles namely cloth and jewels are added Afterwards the Astavidharcana of Ganadharas and Nirgrantha-Munis shall take place This shall be succeeded by the Arcana of several deities or Jinasasana Devatas such as Yaksas and Yaksis, which, when considered
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from the view point of the Digambara Jaina community, is current exclusively among the South Indian Digambara Jains only But it is necessary here to note that the Jina-sasana Devatas are never considered on par with the Jinas, and that the honour accorded with Arcana to them is just an affectionate treatment similar to the treatment accorded to Sadharmı Atithis or coreligious guests The honour accorded in this way is termed as 'Sodsopacara' The process of puja shall be concluded with a Mangalaratı succeeded by Santidhara, accompanied by the recitation of Santimantra, wishing peace and tranquility to one and all, and finally followed by Purspanjali Thereafter the worshipper shall take to the Kayotsarga posture and shall recite Bhakti pathas viz, Siddhbhakti, Caityabhaktı, Pancagurubhakti, Santibhakti, and Samadhibhaktı Afterwards the deities who were invoked to render their service in the performance of puja shall be requested to go to their own abodes Thereafter, all the persons, who shall have partaken with the performance of puja shall take the Gandhodaka, 1e, sandle-paste-water, that shall have been colleted in a vessel at the end of the Abhiseka performance, and sprinkle the same on their heads with devotion and there ends the performance of Nitya Puja or daily worship Apart from this daily worship there are also special pujas and Aradhanas which are performed on special occasions such as Astahnika and others
The night that passes out, It is never to return again, The night passes in vain for one, Who acts not according to Law,
If the wealth of entue sphere, Be bestowed lavishly on a man, Even then he is not happy, Difficult it is contentment to attain
Professor and Head Department of Post Graduate Studies and
Research in Jainology and Prakrits University of Mysore
Mysore (Karnataka)
Uttaradhyayana, Chap XI 24
Uttaradhyayana, Chap VIII 16
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Jaina Concept of the Sacred
Prof Padmanabh S Jaini
Eliade, in his celebrated work The Sacred and the Profane, the sacred as being "equivalent to a power, and, in the last analysis, to reality" "Man becomes aware of the sacred," he observes, "because it manifests itself, shows itself, as something wholly different from the profane" He maintains further that "for those who have a religious experience all nature is capable of revealing itself as cosmic sacrality" Accordingly, Eliade sees a religious man as one "who attempts to remain as long as possible in a sacred universe" and believes that the completely profane world, the wholly desacralized cosmos, is a recent discovery in the history of the human spirit
It is obvious that Eliade's concept of the sacred and his idea of religious man are appropriate only to those religions which affirm the existence of a "wholly other reality" capable of manifesting in the "profane" The idea of a reality that is wholly other is somewhat unsatisfactory to the Hindu tradition otherwise, Eliade's scheme, if suitably modified, would apper to be adequate to comprehend the classical Vedic darsanas and Hindu theism in its multiple forms The latter has all the major ingredients of a "sacred" tradition belief in an Almighty Creator, his divine incarnations and power of his grace, belief in the authority of a revealed text, namely the Vedas, which are seen as the source of all khowledge, both ritual and spiritual, and belief in the divine origin of a social system which defines and regulates the activities of each and every member of society Eliade's concepts of the sacred are deficient when we consider the religion of the Jains Unlike the Carvakas, the Jams are salvationists, unlike the Buddhists, they believe in the existence of souls, hence they must have a concept of the sacred Nevertheless, their atheism requires that this sacrality be located neither in a Deity nor in its divine ordinances and manifestations but in man himself, both in the middle of his bondage and in the very act of his isolation (kaivalya) from that bondage Jainism is distinguished by its man-centredness, a feature which forcefully presents itself in the Jain opposition to all forms of theism and the alleged sacrality of the phenomena inspired by the Deity
Yoga is one Vedic system which probably comes close to the fundamental teachings of the Jainism The term Jina is primarily a description of a yogin who

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has attained the goal of isolation (haivalya) and omniscience (hevalajnana), indeed, the Jains have claimed that they are the true successors of the yogin depicted in the Indus valley seal
What mainly distinguishes the Vedic yoga from that of Jainismis Patanjali's adoption of Isvara-pranidhana (devotion to the Deity) as a means of attaining yoga Patanjali describes this Deity (Isvara) as one who has never been in bondage, a being who is eternally free from afflictions, actions and their results He is also an eternally omniscient being, "the guru of all gurus," uniestricted by time Although called a "Purusa-viscsa," Patanjali's 'guru' is not a human being like Mahavira or Gautama, both of whom also claimed to have acquired freedom from bondage and an irreversible state of omniscience The belief in an cternally free person capable of dispensing salvation by grace is a feature conspicuously absent in the heterodox systems The Jains as well as the early Buddhists rejected this special category of an eternally free soul as purely arbitrary and observed that the activities of a teacher were inconsistent with one deprived of the means of communication, namely mind, body and speech They also maintained that the belief in such an omnipotent power makes the salvation of the human being dependent on the sweet will of an agency outside the control of the aspirant They affirmed, and sought to drive home by the examples of Mahavira and the Buddha, the message that human beings formerly in bondage, are able to break the beginning less bond of samsara, that they have within them the innate powers to realize, here and now, perfection and omniscience, independent of a Deity
The Jain idea of the "sacrcd" is clearly shown in one of their most ancient litanies, which lists four Saranas or refuges, also called Mangalas, the auspicious ones These are Arihanta (Sht Arhat), Sıddha, Sadhu and the Dharma taught by the Kevalin or omniscient one The first of these, the Arhat, means the Worthy, the Holy One, he is also called Jina (The spiritual victor), after whom the Jains take their name Both Arthat and Jina were originally Jain terms, which were adopted by many other Sramanas including the Buddhists, the terms are conspicuously absent in the Brahmanical tradition The Arhat is an ascetic, like Mahavira, who by contemplation and exertion, has attained to omniscience and has acquired an irreversible state of freedom from the bonds of Samsara While the current state of embodiment continues, he preaches the law (Dharma) as be has perceived it through his omniscience At the end of his normal life, his pure soul discards the last of the physical and karmic bonds, becomes totally isolated from all associations, and resides forever at the peak of the universe (Loka-akasa), endowed with infinite knowledge and bliss He is then called Siddha, the Perfected One Theoretically the Siddha is higher than the Arhat, but the latter is given precedence in the Jain litany, for only the Arhat is able to preach the law and be a guide to the desciples The third refuge, the Sadhu, is an aspirant, an ascetic who follows the path of purification and adheres to the doctrines preached by the Arhat These doctrines and practices will constitute what is called Dharma, the fourth refuge, the Mangala by which the Jain abides
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It is the contention of the Jainas that a person becomes an Arhat got by the grace of any Higher Being, but by dint of his own insights (darsan) and exertions (caritra ) He is no doubt helped by the example and preachings of previous Teacher-arhats, called Tirthankaras (Ford-makers), similarly, he will help others who follow in his walc The line of Teachers had no beginning and will have no end, any onc can at any time join the linc, bc counted a Teacher and become a Siddha The Jaina thus replaces the Yoga doctrine of a single and eternally free Isvara with an interminable succession of human' Teachers rising in the course of time These Teachers do not respond to the aspirant's devotion (pranidhana) not can they influence his career, they remain totally indifferent to whether their teachings are received or rejected The relationship between a Jaina and his Jina is Strictly impersonal There is no concept of ista, although Mahavira is recognised as a historical person and his nirvana is commemorated by an era (the Vira-nirvana-samvat, 527 BC, probably the oldest historical era in India), he receives the same worship as any other Jina, since they all preached the same perfection and taught the same doctrine The Jain layperson worships the image of the Jina totally independent of any priest, he does this in a rather lavishly furnished shrinean imitation of the holy assembly (samavasarana) where the Jina preached his sermon-and is fully aware of the absence of any Deity, considering the whole act as purely a reminder of his true goal Nor is there any expectatian of gaining absolution from the confessions (Pratikramana) he makes in the presence of the Jina image or of the sadhu, for the laws of Karma are irrevocable and no power, however mighty, can enable one to escape the consequences of his own acts
Through acts of worship a Jaina may hope to secure such results as karmaksaya (destruction of karma), Bodhi-labha(enlightenment) or samadhimarana (holy death in meditation), but as far as worldly gains are concerned, the Jina is past granting any boons, it is unbecoming to even entertain such thoughts in his presence It is true that this situation makes it possible for the Hindu divinities and Jaina demi-gods (yaksas) to creep into the Jaina temples in the guise of door-heepers (dvara-palas) or guardian deities (sasana-devatas,) catering to the emotional needs of the weaker Sections of the Jaina laity But the informed Jaina pays no more attention to them than he would to a distinguished guest visiting the temple, for he firmly believes that one reaps the fruits of one's own Karma, whether good or evil, no one can add to or take away from another's karma, not even the mightiest of the gods, for they too are subject to the same law Karma is a psycho-physical complex, although neither holy nor sacred, it is nevertheless a power to be reckoned with, a power which is not to be propitiated but rather to be challenged by the aspirant and overcome by his insight and pure conduct The Jaina acaryaas who struggled against the bhaktı movements contended that Isvara and karma are not compatible, the God will always be invested with powers labeled as "sacred," to intervene in the automatic operation of karma, to nullify its effects and finally to set it aside as mere illusion They argued that such a belief destroys the roots of
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Universal ethics and justice instead of making a man self-reliant and motivated to develop his innate powers, it makes him a fatalist resigned to the mercy and favour of a higher power
The Jains are proclaiming their firm belief that violence (hımsa) is not compatible with the "sacred", that the scriptures which approved violence as a means of dharma were not holy, and also that no person, however exalted, is to be emulated if his conduct brings harm to other beings Non-violence or ahimsa is the basis of all dharma and this ahimsa itself rests upon the knowledge that all beings, even the most insignificant ones, possess an immortal soul, capable of attaining perfection This sced of perfection called samyaktva is the single most "sacred" thing for the Jain Upon this foundation he has built a very elaborate network of holy practices for the realization of his true nature University of California Department of South and Southeast Asian Studies Berkeley California 94720
Jaina Song
(Tunc. Rain Rain go away) Violonce Violence go away Return not another day Little brother Little brother Little children want to live Jealousy Jealousy go away Return not another day Little brother Little brother Little children want to be free Greed Greed go away Return not another day Little brother Little brother Little children want to share Anger Anger go away Return not another day Little brother Little brother Little children want total peace Karma Karma go away Return not another day Little brother Little brother Little children want salvation
Praveen J Shah, Canada
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Status of Women in Jainism
Dr Jagdish Chandra Jain
They say that the cultivation of land originated from a woman She is also held responsible for acquiring magic art in early society We learn from the folktales of Santhales that a Santhal woman had a meeting with Marang Buru, a moun tain deity of the Mundas, and acquired magic art from him We come across various goddesses, who surely are the representatives of women in ancient India in Brahmanic, Jaina and Buddhist scriptures and who played an important role in human society The Angavijja (a work dealing with the science of prognostication), an important work of the 4th century AD, provides a list of gods and goddesses Ithas referred to the goddesses such as Ila, Sita, Vidya, Utkosa, Ahodevi, Airika, Alambusa, Misrakesi, Menaka, Apala, Anadita, Airani, Rambha, Salimalını, Tilottama, Urvasi and others besides the goddesses of vegetation, of hills, of seas, of crematorium, of a place of voiding excrement and of dung-hill
It shows that a woman occupied an important place in early society and was not looked down as inferior to man A man was considered complete only if he was united with wife, who was supposed to be the source of happiness, wealth and prosperity But in course of time as the patriarchal society developed and the money power was centred in man, she lost her status and was degraded
In Mahavira's Jainism there had been no distinction of caste, creed, colour or sex and anybody could follow his religion We meet numerous distinguished women in the Jaina scriptures who achieved the highest end in their life
They fought against all kinds of odds, passed through crucial tests, encountered physical and mental tortures and still were able to maintain their virtue and integrity The episode of Rajimatı (also known as Rajul, Rajul's Barahamasa is recited with great interest by women of north India) is well known After renouncing the worldly pleasures she was practising penance on the mountain of Girnara where her brother-in-law Rahanemi was also engaged in practising penance Rabanemi lost control of himself and began to woo his sister-in-law But the strongminded virtuous Rajimati resisted his attempts, putting him on the right path by offering a drink in which she had vomitted Narmadasundari was another virtuous woman, who was deserted by her husband in a solitary island, reached the

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country of Barbara, where she was enticed and tempted 10 accept the profession of a prostitute But she rejected the offer vehemently and remained steadfast in carrying out her pursuit
According to Jaina tradition, Rsabhadeva, first Tirthankara, is said to have been the first to create an institute of marriage, so that the patriarch was able to maintain the continuity of race It has been stated that when Aristanemi, the twenty-second Tirthankara was going to relinquish the world, he was cited the example of Rsabha and other Tirthankaras, who enjoyed the married life, raised childern, gave charity to poor, ruled over the carth for the welfare of people, and then at the end, joined the ascetic order
Women are condemned in all ascetic religions and Jainism is no exception In the Agadadatta story narrated in the Vasudevahindi after listening to the condemnation of women by a Jina monk, Dhamila questioned the monk, "O reverved onc, all women are not of the same nature, there must have been women of character and integrity "Thcrcon the monk narrated the story of Dhanasri, a woman of strong character, who remained virtuous for a long period of twelve years without her husband
It appears that as Mahavira did not make any distinction in his preaching to man and woman, the later Jaina writers could not reconcile with the view of women's condemnation with his tcachings The commentator Bhadrabahu while commenting on the Suyagadanga-Nijjutti has noted that as far as the violation of rules of chastity is concerned, men and women both are to be blamed cqually The reason of the fall of men from moral virtue depends on their moral strength and not on women As a man, on account of infirmity of moral virtuc, falters by coming into contact with women, so is the case with women who slip from their virtuc by coming into contact with men Such a failure is duc to the weakness of mind and not due to women Acarya Sivakoti, the author of the Bhagavati Aradhana, has affirmed, "The faults which are indicated in women are also noticed in vicious men, or in larger quantity in those who are more powerful As women are condemned by virtuous men, so men are equally condemned by women of virtuc As meritorious women are well-renowned in the world, so is the case with meritorious men The women, who have generated the personalities like a Tirthanhara, a Vasudeva, a Baladeva and a Ganadhara are highly adorned by divine beings and excellent people A s a matter of fact, one gets debased by one's own delusion (Moha) which is common to both men and women ”
It is interesting to note that the Yapanıya sect of Jainas originated in the soil of South India, which is regarded as the stronghold of women The sect came into being more or less at the time of bifurcation of the Digambara and the Svetambara sects towards the end of the Ist century of Christian era The renowned grammarian Sakatayana, the head of the Yapanıya sangha of his time, in his treatise entitled Strimukti-Kevalıbhukti-prakarana, has maintained the view of
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achievement of salvation by women in the same birth Otherwise also the South India has a rich tradition of illustrious women of the Jaina community
Numerous women hailed from royal families and the homes of ministers and generals following Jaina religion They were great devotees of Jainism and have promoted the cause of religion by spending lavishly in constructing Jaina shrines groves, watersheds and bathing places and bestowing gifts of food, medicine, knowledge and shelter More than this they occupied not only the positions of officers and successful administrators, but also took active part in fighting the enemy in defence of their native land We learn that Lakkale or Lakshamimati, the wife of the general Gangraja, has been called the Lady of Victory, who participated in fighting the battle side by side of her husband Queen Bhairavadevi ruled over the territory of Geresoppe (Joag Falls) in the 16th century AD defeated the neighbouring chieftains when attacked by his army Then we are told about the brave woman Abbakkadevi of Moodbidri (South Canara) who is known for giving a stiff fight to the Portuguese in the battle-field
Our purpose here is not to discuss whether a woman can attain spiritual salvation in this birth The question does not arise, as according to Jaina tradition neither sex is permitted to achieve salvation in the existing age But surely we are concerned with the liberation of women from her social bondage by which she is tightly tied up She is neither safe in the market place nor while travelling by rail or public bus The cases of eve teasing are growing every day so much so that the Government is seriously contemplating to enact a law to that effect The incidents of rapes are reported to have increased during the recent years and the toll of horrifying deaths of young women due to inadequate dowry are on increase day by day Under the circumstances if the mission of Jainism preaching equality of both sexes is to be rightly fulfilled and their status is to be raised in our society, women have to be provided with social and economic equality as provided to men Then only they will be emancipated from the man-made bondage and will be able to realise their identity
28 Shivaji Park Bombay
108
Ego, anger, delusion, Idleness aad disease, Such are giants five, Which obstructs learning
Uttaradhyayana, Chap XI-3

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The Role of Lay-Votary in Jainism
Dr Arun Pratap Singh
Jainism is one of the oldest religions of India The emergence of Jainism and Buddhism in India was a revolutionary onc Both the religions preached the new way of life the way of Non-violence, Non-absolutism and Non-attachment Both the religions were against war and violence and emphasised to lead a simple and pure life-a life which was free from luxury and prodigal show Besides it, they rose against inequality in society Jainism opened the door of Nirvana or Moksa to every one without any distinction of cast and creed
Mahavira travelled from one place to another after attaining Kevala Jnana, and preached the essence of religion in the native language of people In order to spread the teachings of Jainism, four-fold order was established which consisted of Monks, Nuns, lay-men and lay-women Each organ was given its due importance and each organ has played its role with dignity In this short essay I would like to throw light on the important place of the lay-votaries (lay-men and women) of Jaina order whose role in the propagation of Jainism is undoubtedly significant and praiseworthy
The ultimate end of Jainism is to put an end to human sufferings For realising this, monks and nuns accept ascetic life Monks and nuns represent the first wheel of the chariot of religion while the laities represent the second wheel, without which the chariot of religion can not reach its goal Without the continuing assistance of lay-people, Monks and Nuns are not able to lead their pious life This help is necessary, for, without it, the ascetic life is not possible to exist
The laities pay due respect to the venerable monks and nuns They give them all the facilities so that they can build the edifice of their religion and philosophy It is the pious duty of every laity to feed and serve monks and nuns Monks and Nuns are dependent on laities for their biological or physical necessities From this point of view, lay-people are called the parents of ascetic It is advised that monks and nuns should not be a burden to lay-people They are advised to obtain food in the same way as the bees do As bees obtain their food without getting attached to a particular flower, so monks should get food without getting attached to the food or without troubling the house-holder In the later period

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also, when Chaitya and Matha came into existence, the lay-people financed them It is a fact that monks and nuns are made free from day-to-day problems of fulfilling physical necessities
The lay-pcoplc have played their role well in the spread of religion As we know, Mahavira spent thirty years in delivering sermons, in preaching the people by going from one place to another People got attracted to him and a good number of men and women took initiation from him According to the Kalpsutra, there were 1,59,000 male lay-votarics and 3,18,000 female lay-votaries in his order It included kings, qucens, prince, princess, ministers, workers etc and especially those who were looked down upon This augmentation never stopped Gradually but steadily, it spread all over the Indian subcontinent with the assistance of its followers It reached Kalinga in Orissa in 4th century BC and with the support of king Kharavela in 1st century BC, it became prominent in that region And if we rely on the Buddhist work Mahavamsa, it reached Ceylon before the accession of Emperor Ashoka In South India also, its prominence can be traced to 2nd century BC Monks as well as lay-people were the main instruments in extending its boundary the whole communty took active part in it If we go through the inscriptions of Mathura of Kushana-period only, it becomes clear Laypeople are shown here to have dedicated the images of Jinas In these inscriptions, sons, daughters, daughter-in-laws and wives of Bankers, ironmongers, caravanleaders, dyers, perfumer, village headmen, Metal-workers, treasurers, actors, goldsmiths etc are frequently mentioned A Brahmana of Saigrave gotra is presented to have dedicated a tank, a reservoir, a garden, a pillar and a stone-slab to the Samgha A courtezen (Ganika) is also mentioned She, with some of her other relatives, is shown to have made a shrine (Davikulika) of the Arahat, an Ayagasabha, a reservoir, and a stone-slab in the Arahat-temple
The instances mentioned above prove obviously this fact that not only the higher casts or wealthy men, but also the people belonging to the lower cast of society showed devotedness to Jainism and did their best in its propagation It is interesting to note that just as in ascetic life the number of nuns is more than the monks, so is the case with lay-votaries, where female lay-worshippers had a lion share
The reason why Buddhism disappeared from its birth-place and Jainism survived lies in the role played by lay-votaries and it can be well stated in the words of Late Herman Jacobi, "It is evident that the lay-part of the community were not regarded as outsiders, as seems to have been the case in early Buddhism Their position was, from the beginning, well defined by religious duties and privileges, the bond which united them to the order of Monks was an effective one The state of lay-man was one preliminary and, in many cases preparatory to the state
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of Monks-in the latter respect, however a change seems to have come about, in so far as now and for some time past the order of Monks is recruited chiefly from novices entering it at an early age not from lay-man in general It can not be doubted that this close union between lay-man and monks brought about by the similarity of their religious duties differing not in kind but in degree has enabled Jainism to avoid fundamental changes within and to resist dangers from without for more than two thousand years while Buddhism being less exacting as regards the laymen underwent the most extra-ordinary evolutions and finally disappeared altogether in the country of its origin"
A healthy process of mutual co-operation between ascetic and lay-people is found since the emergence of Jainism Both were dependent on each other for the sake of their development and existence One can not go ahead without the other and that is why both of them remained conscious of the problems of each-other Jaina Acharyas made rules and regulations for the mutual relationship and the moral upliftment of lay followers We can find this from the various works of Sravakacara i e ethical code of lay-people compiled by great Acaryas (Law-givers) On the one hand it is the sacred duty of monks and nuns to preach the lay-man and lay-woman in the simple language so that these people could follow it easily and live a better life On the other hand it is the duty of lay-votaries to offer food and other objects necessary for their religious life and to protect the Sramana-- Samgha Obviously, there is no fundamental difference between Monks and laypeople in their moral-code-the difference is only of degree, not of kind
Besides, lay-people are asked to watch the behaviour and way of life of monks and nuns The monks and nuns, if they deviate from the five basic tenets, are asked to give up their monkhood and consequently signs of their monkhood are taken off The co-operation and mutual understanding brought a healthy environment owing to which the development of Jaina-samgha in the right direction has become possible
Thus lay-votaries have important place in the history of Jain religion The role played by them in the propagation of Jainism is preponderant and laudable Obviously, monks and lay-voteries are the first and second wheel of the same chariot of Religion
Research Associate PV Research Institute ITI Road, Varanasi-5
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The Relevance of Jainism in the Present World
Dr. Sagarmal Jain
We are living in the age of science and technology The growth of scientific knowledge and technology has given new dimensions to our life and has influenced each and every field of our living Science has done a great service to mankind by providing amenities of pleasent living and has saved mankind from many miseries and uncertainties of the primitive past Besides, it has destroyed many superstitions and religious dogmas, with the result that many of our traditional religious values and beliefs have been thrown away by growth of scientific knowledge and out-look Today we know much about the atom but not about the values needed for a meaningful and peaceful life In fact, we are living in the state of chaos Our life is full of excitements, emotional-disorders and value conflicts Thus our age is full of anxiety and mental tensions
Today what is needed for man, is mental peace and also harmony with his social environment The question is can Jaina religion meet this need of our times? My view is that it can
For Jainas, religion is the firm belief in the eternal and spiritual value of life Lord Mahavira has given two definitions of religion in the Acaranga Sutra (1) He says, Worthy people preach that the religion is mental equanimity Equanimity is considered as a core or essence of religion, because it is the real nature or essence of all the living beings including human beings In a Jaina text known as the Bhagwati Sutra there is a conversation between Lord Mahavira and Gautama Gautama asked Mahavira "What is the nature of soul and Mahavira answered, "the nature of soul is equanimity" Gautama again asked "What is the ultimate end of soul" and Mahavira replied, "The ultimate end of soul is also equanimity" Acharya Kundakunda also equated the word 'Samaya or Samata' with svabhava or essential nature of soul, further he also explained "Svasamaya or Sva-svabhava as the ultimate goal of our life" Thus in Jainism, religion is to realise mental eq uanimity which is the essential nature of man This enjoying of one's own essential nature means to remain constant in Saksıbhava or Drstabhava It is the state of pure knowership or subjectivity In this state the consciousness is completely free

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from constant flickerings, excitements and emotional disorders and mind becomes cquanimous It is the pre-condition for enjoying spiritual happiness and the way to get freedom from mental tensions, which are the Vibhavas or the impure states of our mind This state of pure knowcrship is known in Jainism as Samayika which is the same as the equanimity of mind This shows that our real nature is working in us for mental peace or cquanimity and religion is a way of achieving this mental peace According to Jainism the duty of a religious order is to explain the means by which man can achieve the cquanimity of mind or mental peace
The main objective of Jainism is to emancipate man from worldly sufferings and mental tensions First of all we must know the cause of these mental tensions For, Jainism, the basic human sufferings are not physical, but mental These mental sufferings or tensions are due to our attachment towards worldly objects It is the attachment, which is fully responsible for them The famous Jaina Text, Uttaradhyayanasutra mentions "The root of all sufferings-physical as well as mental, of everybody including gods, is attachment towards the objects of worldly enjoyment" It is the attachment, which is the root cause of mental tensions Only a detached attitude towards the objects of worldly enjoyment can free mankind from mental tensions According to Lord Mahavira to remain attached to sensuous objects is to remain in the whirl He says--misery is gone in the case of a man who has no delusion, while delusion is gone in the case of a man who has no desire desire, is gone in the case of a man who has no greed, while greed is gone in the case of a man who has no attachment The efforts made to satisfy the human desires through material objects can be likened to the chapping off of the branches while watering the roots Thus we can conclude that the lust for and the attachment towards the objects of worldly pleasure is the sole cause of human suffering
If mankind is to be freed from mental tensions, it is necessary to grow a detached outlook in life Jainisn belicves that the lesser will be the attachment the greater will be the mental peace It is only when attachment is vanished that the human mind will be free from mental tensions and emotional disorders For this Jainism preaches the vow of complete non-possession for the ascetics and the vow to limit one's own possession for the householders, which are technically called as Aprigrahamahavrata and prigrapha-parimana-vrata respectively
(2) Samata or equanimity is a personal or inner aspect of our religious life, when it is applied to the social life or when it is practised outworldly, it becomes Non-violence Thus non violence is a social or outer aspect of our religious life Thus in the Acaranga, Lord Mahavira gives another definition of religion He remarks "Living creatures should not be slain should not be governed, should not be enslaved and should not be tormented This is the pure, eternal and unchangeable Law or the tenet of religion" In other words, non-violence is the eternal
enslaved and should not guld not be slain should not hion of religion He
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and pure form of religion In Jainism non-violence is the pivot on which its whole cthics revolves In other words, violence represents all the vices and non-violence represents all the virtucs Non-violence is not a single virtuc, but it is a group of virtues In thc Prasnavyakarana-sutra the term non-violence is cquated with sixty virtuous qualitics, namcly peace, harmony, welfarc, trust, fearlessness, ctc Thus non-violence is a wider term which comprchends all the good qualities and virtues
The concept of non-violence and the regard for life is accepted by almost all the religions of the world But none of the religions observes it so minutely as Jainism Jainism prohibits not only killing of human beings and animals but also killing of the vegetable life To hurt the plants is also an act of violence or Himsa Its basic principlc is that the life, in whatever form it may be, should be respected, we have no right to take another's life, because every one wants to live as he do The Dasavaikalıka mentions that cvery onc wants to live and not to die, for this simple reason, Nigganthas prohibit violcncc It can be said that the Jaina concept of non-violence is not practical, even than we cannot challenge its relevance for human society Though Jainism sets its goal as the ideal of total nonviolence, external as well as internal, yet the realisation of this ideal in the practical life is by no means casy. Non-violence is a spiritual ideal, which is fully realisable only on the spiritual plane The real life of an individual is a physiospiritual complex, at this levelcomplete non-violence is not possible A person can proceed towards the fullness of non-violent life only when he rises above the physical level
All the human beings have an equal right to Icad an peaccful life Though violence is unavoidable, yet it can not be the directive principle of our living, because it gocs against the judgements of our faculty of reasoning and the concept of natural law If I think that nobody has any right to take my life then on the ground of the same reasoning I also have no right to take another's life The principle of equality propounds that every one has a right to live The directive principle of living is not 'Living on others' or Living by killing', but 'Living with others' or 'Living for others'
Though in our world complete non-violence is not possible, yet our motto should be 'Lesser killing is better Living'
Further we must be aware of the fact that in Jainism non-violence is not merely a negative concept ie not to kill, but it has a positive side also, as service to mankind Once a question was raised to Mahavira, 'O' Lord, one person is rendering his services to the needy persons, while the other is offering puja to you, among these two, who is the real follower of yours Mahavira answered “First one is the real follower of mine, because he is following my teachings"
Though some or other forms of violence is inevitable in our life, yet on this basis we can not conclude that the non-violence is not necessary at all Just as violence is inevitable for living, non-violence is also inevitable for social living
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So far as the existence of human society is concerned, it depends on mutual cooperation, sacrifice of self interest for the sake of fellow-beings and regard for other's life If the above-mentioned elements are essential for our social life, how can we say that non-violence is not necessary for human life Society exists not on violence but on non-violence, not on fulfilment of self-interest but on the sacrifice of self-interest not on claiming for our own rights but on accepting the rights of others as our duty Thus we can say that the non-violence is an inevitable principle of the existence of human society At present we are living in an age of nuclear weapons and due to this the existence of human race is in danger At present it is only the firm faith in the observance of non-violence, which can save the human race It is mutual credibility and the belief in the equality of human beings which can restore the peace and harmony in human society
Regard for other's ideologies and faiths
Jainism holds that the reality is complex It can be looked at and understood from various view-points or angles For example, we can have hundreds of photographs of one tree from different angles Though all of them give a true picture of it from a certain angle, yet they differ from each-other Not only this but neither each of them, nor the total of them can give us a complete picture of that tree They individually as well as jointly will give only a partial picture of it So is the case with human knowledge and understanding we can have only a partial and relative picture of reality, we can know and describe the reality only from certain angle or view-point Though every angle or view-point can claim that it gives a picture of reality, yet it gives only a partial and relative picture of reality In fact we can not challenge its validity or truth-value, but the same time we must be aware of the fact that it is only a partial truth or one-sided view One who knows only partial truth or has a one-sided picture of reality, has no right to discard the views of his opponents as totally false We must accept that the views of our opponents may also be true from some other angles The Jaina-Theory of Anekantavada emphasises that all the approaches to understand the reality give partial but true picture of reality, and due to their truth-value from a certain angle we should have a regard for others' ideologies and faiths Thus Anekantvada forbids us to be dogmatic and one-sided in our approach It preachs us a broader outlook and open mindedness, which is more essential to solve the conflicts due to the differences in idealogies and faiths Prof TG Kalghatgi rightly observes
The spirit of Anekanta is very much necessary in society, specially in the present day, when conflicting idealogies are trying to assert supremacy aggressively Anekanta brings the spirit of intellectual and social tolerance
For the present-day society what is awfully needed is the virtue of tolerance This virtue of tolerance 1 e regard for others' ideologies and faiths is maintained in Jainism from the very beginning Mahavira mentions in the Sutrakrtanga,
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'those who praise their own faiths and ideologies and blame that of their opponents and thus distort the truth will remain confined to the cycle of birth and death 'Jaina philosophers all the time maintain that all the view points are true 10 respect of what they have themselves to say, but they are false in so far as they refute totally other's view-points Here I would like to quote beautiful verses of Haribhadra (8th century AD) and Hemchandra (12th century AD), which are the best examples of religious tolerance Haribhadra says 'I bear no bias towards Lord Mahavira and no disregard to the Kapıla and other saints and thinkers, whatsoever is rational and logical ought to be accepted' Hemchandra says "I bow all those who have overcome the attachment and hatred, which are the cause of worldly existence, be they Brahma, Visnu, Sıva or Jina"
Jaina saints have tried all the times to maintain the harmony in different religious-faiths and they tried to avoid religious conflicts That is why Jainism has survived through the ages
The basic problems of present society are mental tensions, violence and the conflicts of ideologies and faiths Jainism has tried to solve these problems of mankind through the three basic tenets of non-attachment (Aprigraha), non-violence (Ahimsa) and non-absolutism (Anekanta) If mankind observes these three principles, peace and harmony can certainly be established in the world
Director PV Research Institute Varanasi-5
Kılls he anger by forgiveness Pride by hunulty Attachment by Simplicity And greed by contentment
Dasavajkalika, Chap VIII 38
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The Role of the Jaina Heritage in Today's World.
Dr John R A. Mayer
The underlying assumption of the present paper is that while spirituality is a global phenomenon, manifesting itself in the wisdom literature of the variety of religious traditons, nonetheless each of the major traditions has distinctive emphases and elements which constitute a unique contribution to the global spiritual heritage Furthermore, we believe that the significance of modern technology and the facility of communications from one culture to another is that each tradition can enrich and enhance the living, dynamic aspects of every other one, so that while cultural variety can and should be maintained, mutual religious understanding and appreciation can develop among the traditions
Herein we shall explore the specific contribution of the Jain tradition to the human heritage, emphasizing the special need that Western societies now have to recognize, value and integrate the teachings of the Jainas into their lifestyles and their spirituality
Although the Jaina heritage is very ancient since the twenty-fourth of its great teachers or Tirthankaras, Lord Mahavira lived 2500 years ago, and his predecessor, Lord Parshva, is thought to have lived 250 years earlier, it has so far had a substantial impact only on the culture of India This is largely due to the fact that its spiritual practitioners were enjoined to travel on foot only, out of reluctance to be injurious to animals others use as beasts of burden We believe that the 21st century can augur a substantially increased global influence for the teachings of the Jaina Tirthankaras and the sages and devotees who have kept alive those traditions These survive not only in literatures, sutras, and architecture, the physical expressions of a civilization, but, even more importantly, in personal life-styles and attitudes whose relevance to our present world is beyond question, beyond doubt
The first and foremost of the Jaina teachings is Ahimsa, non-violence, noninjury In a world which is violent, and, regrettably, increasingly so, it is of utmost importance that the call to non-injury be effectively put, so as to waken the

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echoes of the awareness of each one of us, wherein the recognition of the truth of this imperative is both deeply established and deeply hidden Too many modern human beings are out of touch with the awareness of the impropriety of violence, and hence have become insensitive to the ever increasing intrusion of violence into domains of our existence where heretofore it had a much lesser role I have in mind areas such as entertainment and amusement, which often takes a seemingly innocent but actually very pernicious violence as its focus As human beings amuse themselves with violent presentations, attitudes are developed which can be translated from the imaginary world of amusement to the actual world of other sentient beings, so that one becomes almost unconsciously, almost inadvertently malevolent, vicious toward those one deems opponents, willing to harm them even to the point of extinction And as these attitudes harden into lifestyles, the world becomes a dangerous place, threatening even the survival of civilization The increasingly sophisticated weaponry of modern militarist states, in the hands of individuals who are not deeply aware of and committed to the doctrine of Ahimsa is one of the greatest sources of challenge to mankind Purely political or economic approaches to the preservation of peace on the planet are bound to fail unless undergirded by spiritual values, which are focussed in the principle of non-injury Of course, non-injury is not merely abstaining from physical or military destruction, its roots are in the attitudes, the intentions of individuals Malice, disregard, yes, even indifference to the plight of the other is a source of injury, and thus, the integration of Ahimsa into our lives entails the concernful caring of the welldeveloped spiritual being toward all sentiency And such an attitude must become an active accompaniment of every state of consciousness-sleeping, wakeful and meditative-contemplative
Clearly, non-injury also has implications to diet and animal husbandry It is well known that Jainas are vegetarians They recognize that the eating of meat implies the deliberate slaughter of the animal consumed They further see that the ingestion and integration of the energies and attitudes of the frightened and suffering, dying animals harms those who partake of them Jainas would rather cultivate a wholesome, scientifically sound vegetarian diet, which would benefit everyone
On reflection it becomes evident that a carnivorous society inflicts injury on animals not only when they are killed, but also, frequently, in the very way they are raised Many chickens, turkeys are hatched, herded in crowded conditions, prevented from moving, fed on artificial, hormone-soaked feed, and permitted to develop prematurely, only to be slaughtered Such a procedure may be "efficient" and "profitable" from an economic perspective, but it clearly violates any respect that the life of animals should command Insensitivity to animal rights is one dimension of a fading conact with the fundamental principle of non-injury A further beneficial side-effect of the vegetarian approach to life is the fact that by not cycling edible grain through unnaturally kept animals, there will simply be more
Jainas na Batened
allan diet.
comes eva
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food to feed the many undernourished people in the world, for it takes approximately 5 kg of edible grain to produce 1 kg of meat Thus the observance of Jaina precepts on a larger scale will directly reduce hunger in the world'
Living in a non-injurious way is not easy Temporal, goal-oriented activity usually involves struggle, overcoming, transcending, competing The problem is how to do all this in a non-injurious way Clearly this does not mean that one is never to oppose an opponent, or never resist an oncoming aggressive force That would be mere passivity, a non-caring for what happens The man of good-will, in contrast, must resist evil, but not harm anyone, including the evil-doer Preventing the evildoer's wicked will from being effective and realized is not harming the wrong-doer, to the contrary, it is helping him, for the process of energetic prevention may give him time and opportunity to realize the damaging character of his
intentions
Non-injury also entails the realization that one is occasionally causing injury to another unintentionally Even if such unintended actions cannot be entirely avoided, their consequences are minimized by the development of a forgiving attitude The Jamn liturgical reminder for the need to seek the forgiveness of those wronged, and to forgive those who have hurt one, are very functional elements in the character of a spiritually developed being
It takes little reflection to realize that unless one is actively forgiving, one cannot fully appreciate the nature of being forgiven Thus it is enjoined in the tradition of the Jainas to forgive and forget ones wrongs Therewith it is much casier to cultivate an attitude of compassion toward all and cach, even those who inadvertently or deliberately injured one
Finally, we come to the genius of the Jaina recognition that truth is perspectival Assertions are always assertions from a point of view, and often seeming contradictions, oppositions are reconcilableonce one admits the perspectival character of each Thus unlike the absolutism of most spititual traditions, which have so fequently led to intolerance and bloodshed, the Jaina teaching of Syadvada enables the Jaina practitioner to recognize that what seems so from his own perspective may have no less nor greater a truth that what seems to from the genuine perspective of another Consequently it is specifically Jaina spirituality which is particularly well suited to the needs of a society which embraces pluralism, and values the variety, multiplicity, and distinctiveness of the cultures and civilizations that humanity has given rise to With the growing awareness for the need to protect and value diversity, and prevent it from being engulfed by a monotonous and imperialistic mode of thinking and being, we can recognize, value, honour and accept the teaching of the Jainas concerning perspectival truths, ultimately recognizing that honest disagreement needs invite no more conflict between those who disagree than is called for when one individual expresses a preference for milk in
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one's tea, while the other wants lemon The recognition that no predication exhausts what can be said about something, that from different aspects different claims may hold true about the same thing, is an important philosophical teaching whose practical consequences will facilitate a genuine brotherhood of mankind We must recognize that the condition for community is not identity of views, but rather, an imaginative appreciation of how it may be the case that what is so for us is not so from the position of our neighbour
In conclusion, then, we see that it is important for the whole world to learn the teachings of the Jainas, so that everyone may profit from the wisdom of that heritage Unless we do so soon, we may discover that the neglect of these principles can teach these very principles much more harshly than the gentle Sutras and their gentle practitioners would
Brock University St Catharines Ontario Canada
Those who have attachment, For shape, colour, form and all, By mind, word and body, All such Irve in misery
Uttaradhyayana, Chap VI 12
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Dynamics Of Extinction
Shri Bharatbhai B Shah
To satisfy human cgoistic, political and cconomic objectives, the corporate exploration of the 'natural world-life proceeds space from the artict to the antarctic Habitat loss, unhealthy competition for remaining finite resources, air-water pollution and species extinction are examples of devasting effect "Homo Sapies' has exerted upon the planet
Earth's biota now appears to be entering an era of extinction that may rival or surpass in scale that which occured at the end of "CRETACEOUS' some sixty-five million years ago What is unique and particularly frightening about the current global destruction is that for the first time, the crisis is going to be a result not of some catalysmic, intersteller event, such as the asteroid impact which forced the dinosaurs and about 55% of earth's other marine species into extinction but rather is being precipitated by an overshoot of carrying capacity by an everenlarging human population and ruthless destruction of animals and forests
The steeply rising curve of exponential human growth superimposed on a plot of the rapidly declining life-sustained both should herald alarm and call for responsible emergency action But instead there is increased political immaturity and instability as nations are themselves in an attempt to obtain ever-dwindling all natural resources of the world for their own self-centered economic benefit
As the earth's expensiveness becomes seemingly smaller it is imperative to begin thinking in terms of members of an international community which can't survive without mutual trust and co-operation and love must supplant the
patriarchal dominionistic attitudes of competing, warring nations The homocentric assumptions which sanction the destruction have neither a moral nor rational basis and we all must challenge them on every front The continued destruction of all animal lives and wild lands in order to obtain more legal tender to keep a frail economic system in power a little longer must be viewed as the genocide which it really is
Although the violent history of humanity gives us a little cause for hope, we must also remember that in our bodies is the genetic information beginning with the dawn of biologic life and shared with all the creation We have an inherent will

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to survive, to evolve, to become more life-affirming We must cease listening only to our analytic, rational left hemisphere's proclamations that simply another technological fix can pull us through these current global straits or for believing that lower-animals (so-called) must continue to die to provide non-essential goods to human population who are unwilling to accept the responsibility for having grown beyond the carrying capacity of the environment We must attend to the intuitive, creative vision of what even a slight shift in moral consciousness could achieve We must move from an egorentric world view to an ecocentric one, from an I-relationship with others to an I-thou', for we are all members of one family with one shared future and that future can only be assured if we give up our seperateness and egocentric attitude and commit to the revolution of life and revere it Animals should no longer be considered things' but should receive a special status of sympathy and compassion
What is man without the beasts' If all the beasts were gone, man would also die from a great lonliness of spirit and ecological imbalance For whatever happens to the animal kingdom soon happens to man All things are interconnected
Alas " whatever befalls the earth, befalls the sons of the earth Man did not weave the web of life, he is merely a strand to it Whatever he does to the web, he does to himself
Nishit St Xaviers College Road Navrangpura Ahmedabad-380009
Men who acquire wealth by evil deeds, By adhering to principles which are wrong, Fall into trap (of their own passions) With Karma fetters, they go further down
Uttaradhyayana, Chap IV 2
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Siddhachalam
Guru Shaktı, Siddhachalam Chander Jain, London, Canada
In the United States, Guruji's main Ashram is Siddhachalam, in New Jersy
It is a beautiful 108-acre hill-top property located near the Pocono Mountains in New Jersey Its establishment, by His Holiness Acharya Sushil Kumarji Maharaj (Guruji), in 1983 marked the fulfilment of his dream for a spiritual, non-violent community a retreat for spiritual renewal and an international center for Ahimsa
Siddhachalam provides the ideal peaceful environment for the practice and study of the esoteric science of Arhum Yoga This system is based on the ancient teachings of the Arihantas, the highest enlightened prophets in the Jain tradition
Ahimsa is the foundation of this spiritual community, whose objective is the upliftment of the individual and the greater family of man through spiritual practice and studies in self-awareness
Retreats & seminars are offered for adults with special summer camps for children in the many aspects of Arhum Yoga This is Guruji's main Ashram in the United States From here work is carried on concerning correspondence, publications, coordinating activities among Guruji's centers and dispersing teachings
Siddhachalam is a resident community for monks and nuns, laymen and laywomen And it is headquarters for the International Mahavir Jain Mission, the World Fellowship of Religions and the Kundalini Science Center-all founded by Guruji
The center is the first Jain community of its kind in the West, for Jains of all sects and practitioners of all religious backgrounds
Siddhachalam actively promotes Ahimsa for world peace, and vegetarianism and non-violence to animals The ashram property is a wildlife sanctuary Future Plans
Several beautiful statues of marble and brass of various Tirthankaras (Arihantas) have been installed at Sıddhachalam and are presently in the temporary temple in the meditation hall These were kindly donated by Shree Jain Sangh Mamblam, Madras Future plans for worship facilities at the ashram include the establishment of "Panch Tirth" These will be replicas of five of India's beautiful shrinesPalitana, Sıkharji, Pavapuri, Bahubali and Mahaveerji

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Also to be established is the Ahimsa University offering accredited courses in religious, philosophical, yogic and social studies The ashram will include wholistic healing center, library and Jain art gallery Other Centers
Other resident Ashrams are the Acharya Sushil Jain Ashram in Staten Island, and the Acharya Sushil Jain Meditation Centers in Long Beach CA, and Aurora OH There are many other centers and branches of the International Mahavir Jain Mission in the various cities of the US and Canada These are active communities of devotees who regularly host Guruji for retreats, seminars and lectures in their areas The same is true for the many centers and IMJM branches established throughout the East and West, when programs are scheduled during Guruji's extensive tours
In India the main Ashram is Ahimsa Vihar in New Delhi The headquarters for South India is the newly renovated Ashram in Madras Property has been donated in Hyderabad and Ratlam for the constructon of other Ashrams Also in the planning are ashrams in Bangalore, Calcutta and Bombay Residents
The Ashram is comprised of a now small community of residents and a much larger general membership which help to serve and support Siddhachalam physically and/or financially
of the resident staff, some manage the center's business, publications, correspondence, maintenance, teaching programs, etc Others work outside of the ashram in the fields of health care and education, thus supporting the ashram monetarily
Several renunciates are among the staff of Siddhachalam These swamis are members of the Arhat Sangh, which was established in 1979 with the blessings of HH Upadhyaya Kavi Shri Amar Muniji Maharaj at Veeraytan in Rajgir, India, for the purpose of spreading the teachings of the Arihantas in the West
Guruji with devotees
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Tirthankar Pratima at Siddhachalam

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Jain Centers and Societies (North America-USA, Canada and others)
The number of Jains residing in USA and Canada is growing rapidly, with a total number nearing fifty thousand The Jain Community can now claim about ten following well-established Jain Temples and Ashrams besides others
SIDDHACHALAM (New Jersey) JAIN CENTER OF NEW JERSEY (
USA) JAIN CENTER OF AMERICA (QUEENS-NY) MUNI SUSHIL JAIN ASHRAM (STATEN ISLAND-NY) JAIN CENTER OF BOSTON (NORWOOD, MASS) JAIN TEMPLE (PITTSTBURGH) JAIN TEMPLE (CHARLOTTE, NC) JAIN ASHRAM (LONG BEACH, CALIF) JAIN ASHRAM (AURORA, OH) JAIN CENTER (TORONTO, CANADA)
Under the able guidance of Acharya Sushil Kumar ji, many chapters of International Mahavir Jain Missions (IMJM's) have been opened in USA, Canada and other parts of the world Siddhachalam is the Headquarter of IMJM, and also growing into an active link between many independent Jain Societies/ Centers The Jains in North America are taking a very keen interest in future development of Siddhachalam as a place of great pilgrimage in this part of the globe
Gurudev Shri Chitrabhanu ji has also established many Jain Meditation Centers and contributed substantially through his publications and lectures for propagating Jain religion in USA and Canada
In the following pages is given the list of Jain Centers and Societies of North America (USA & Canada) and other countries Any errors and ommissions in the list may kindly be intimated to The Secretary General, Ahimsa International, 688 Baba Kharak Singh Marg, New Delhi-110001 (INDIA) and Siddhachalam,RD No 4 Box 374, Blairstowns, NJ 07825 USA

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SOCIETIES AND CENTERS OF NORTH AMERICA (USA & CANADA)
Jain Society of Toronto, 247 Parklawn Rd , Toronto, Ont, Canada M8Y 3J6 Mr Ramnak Kotharı 416 498 1597
This society has a place of worship Regular Puja and Jain School for children along with celibration of all Jain festivals are the main activities
VP Mr Motilal Champse, Sec Mr SA Bhuvanendra, Tre Mr M Shah Jain Society of Metro Washington, 11820 Triple Crown Rd., Reston, VA 22091, USA. Dr Manoj Dharamsı 703 620 9837
Puja, Bhavana, Teaching Jam Religion to children, adult discussion group once a month, arranging speeches by Jain Scholars, maintaining a Jain Library and a yearly camp are the main activities
VP Mr Ramnik Sanghvi, Sec, Dr Harshad Shah, Tre Mr S Shah
India House of Worship Inc , 1428 Chilton Dr Silver Springs, Maryland 20904 Dr Mukund J Shah 301 279 0985
Publishes a quarterly Journal "Samskar in English, Hindi & Gujratı" Puja and organising Parvachans are the main activities
VP Mrs Daksha N Shah, Sec & Tre Mr BP Shah
Jain Center of Pittsburgh, Hindu Temple, PO Box 56 Monroville PA 15146, USA Mr Vinod Dosbi 412 856 9235
In their new place of worship, this group celebrates all Jain festivals and provide Cultural, Intellectual and Religious interchanges between Jains and other communities
Mr Premchand Shah, Mr Vinod Shah and Mr Vasant Shah Jain Society of Greater Detroit, 43198 Carlisle Ct Canton, MI 48187, USA Mr. Suresh Shah 313 453 8843
Children Camp, Lectures by Scholars, Jain Study Classes and celebration of Jain parvas
VP Sharad R Shah, Sec R Chandrakant, Tre M Doshi
Jain Society of North Texas Inc 905 Morningstar Trail Richardson, TX 75081, USA Dr Anant K Jain 214 231 5208
Children and Adult Religious Education and Discussion, Satsang and arti are the main activities
VPJC Shah, Sec & Tre Mr Manoj Shah Jain Society of Houston, 5603 Canyon Forest Dr Houston TX 77088, USA Krishna A Gosayı 713 445 0261
Bhavana, celebration of Jain parvas and Lectures of Jain Scholars and Education
VP Manoj Kumar, Sec Bharat Shah, Tr Mohit Shah
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Jain Center of Southern California, 2912 W Lincoln Ave. Anaheim CA 92801, USA. Mr. Shiris B Seth 714 527 2455
Children Camp, Mahila Mandal, Swadhyaya Group, Library and Pathshala for Children alongwith Puja and Jain religious celebrations
VP Dr M B Mebta, Sec Ramesh P Shah, Tr Chandrakant Shah
Jain Study Center of North Caroline, 1119 Flanders St Garner NC 27529, U.S A. Ramesh G Fofaria 919 772 8473
Distribution of Jain Literature, Children Program, Philosophical Discussion on Jainism and other Religions, Puja etc and Family Group Camping
V.P & Tre Bipin Shah, Sec Parvin K Shah Jarn Center of Cincinnati & Dayton, 1606 N Marshall Rd Middleton, Ohio 45042, U.S A. Dinesh Panater 513 422 7563
Publishes membership directory & monthly News letter, Meditation sessions Invite Speakers, Celebrate Jain Parvas and Annual picnic in summer
VP Mr Damroo Shah, Sec Mr Niranjan Shah, Tre Mr Parvin Shah
Jain Society of Greater Cleveland, 13579 Ridge Rd North Royalton Ohio 44133, USA Dr KC Bhaiji 216 237 7589
This is the Head office for International Mahavir Jain Mission Bhavana and Celebration of all Jain festivals Publication and Distribution of Jain Literature Medical Aid to Visiting Jain Gurus
VP Dr TJ Salgia, Sec & Tre Mr Manohar Daga
Jain Center of Connecticut, 1 Coach Drive, Brockfield Ct 06805, U S.A.
Ashwin V. Shah 203 795 0430
Organising Plgrimage tours, Invite Jain Scholars and Musicians, Children Programs, celebration of all Jain festivals, Library, Bhavana and Prayers
Sec Navin M Chheda, Tre Bharat H Shah Jain Society of Rochester, 1494 Jackson Road Penfield NY 14526, U.S A Kokila Doshi 716 586 7560
Monthly Poojas, Classes for Children, Celebrate Jain Festivals, Samvatsary Prtikraman, Invite Speakers and Annual Picnic,
VP Dilip Mehta, Sec Surekha Rajparia, Tre Nancy Shah
Jain Society of Long Island, 22 Cedar Place Kings Park NY 11754, USA Harish Shah 516 269 1167
Publication of regular Newsletter, Celebration of all Jain Festivals, Monthly Meditation, Meeting and Bhavana
VP Jayant Shanghavi, Sec Arvind Vora, Tre Praful Lakhani
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Jain Center of South New Jersy, 38 Dunhill Drive Voorhees, NJ 08043, USA Mahesh Shah 609 772 1527
Inviting Jain Scholars and Musicians, Religious Classes, Puja, Celebration of All Jain Festivals and Bhavana
Jain Center of America, 43-11 Inthaca Street Elmhurst Ny 11373, U S.A Rajani Gandhi 516 248 8553
Celebrate all Jam Festivals in their own Temple, Regular Puja and Bhakti, Paryushan observation are their main activities
VP Kumar Javeri, Sec Arvind Vora, Tre Naresh Shah
International Mahavir Jain Mission, 7 Shavian Court, London, Ont. Canada N6G 3G9 Mrs Raj Kumari Jain 519 432 7726
Actively engaged in Coordinating various Jain Organisations in North America and Participation in Jain Study Group of Ontario and the activities of Siddhachalam
Sec Chander M Jain
House of Health & Yoga, 197 Niagara Blvd Fort Eric, Ont Canada L2A 3G7 Mr Shanti Parakh 416 871 7987
This the Head Office for 1 MJM Ontario, Celebrate all Jam Festivals, Arrange Lecture Workshops for visiting Scholars and Yogies, Propogate vegetarianism, Natural Healing through Reflexology and Herbs
International Mahavir Jain Mission, 128 Westwood Crescent Welland, Ont Canada L3C 4R3 Mr Kamal K Jain 416 735 6194
Actively engaged in establishing a Jain Center in Niagara Peninsula Ontario, Canada and assisting various I M J M organisations in North America International Mahavir Jain Mission, 8245 Renard Street, Brossard PQ Canada
J4X 1R6 Mr Parkash Baid 514 465 2542
In their own Place of worship they do Bhajan, Kirtan and Puja every Month, Celebration of all Jain Festivals
VP Mr Pawan Jain
International Mahavir Jain Mission, 30502 Abington Ct Laguna Niguel Ca 92677, USA Mr Mohinder Singh Jain 714 522 6256
Children Camp for Religious Studies, Arranging of Lectures on Jan. Philosophy, Meditation and Yoga meetings, Celebration of all Jain Festivals and Social and Cultural Get togethers
VP Inder Jit Jain, Sec Sumat K Jain, Tre Surjit K Jain
Jain Meditation Int'l Center, PO Box 823 Station 'K' Toronto Ont
Canada M4P 2H2 Irena Upenieks 416 787 7309
Sponsoring Public Lectures for Jain Scholars, Distribution of Books on Jainism and Meditation, Consultations on Vegitarion Diets and Fasting and weekly Meditation Evening
See Gerri Dube, Tre Cherryl Connoly
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The Yoga & Meditation Center of Pit', 707 Bellefonte Street, Pittsburgh Pa 15232, U.SA Susan Segall (Sharda) 412 682 2261
Audio & Vidio Lectures on Jain Philosophy, Weekly Satsang, Group Instructions on Hatha Yoga & Upayoga, Vegetarian Cooking and Meditation and Individual Counselling
V P Judy Martin (Sujata), Sec e De Piero (Kauruna) Tre J Beelbot (Jugadish) Jain Meditation Center, PO Box 87 Burlington, Boston Ma 01830, USA Jonn Sherwood (yogasbree) 617 272 3980
Meditation Classes at and Center at Community College, Hatha Yoga and Nutrition Classes
VP Valentina Canelias, Sec Tim Hauserman Jain Meditation Center, 21 Mellon Avenue, West Oranga, NJ 07052 USA Danesh (Derek) Cockayne 201 731 0023
Open Talks and Discussions on everyday problems, Meditation, Discussion on How to Respond to different Energy Centers, and Healing oneself using these Energy Centers
Bahubali (Bob Feinson) Jain Meditation Centre, 426 West Ellet Street, Philadelphia, Pa 19119 U S.A Kamala (Kathy Tague) 215 438 2953
An on-going study group on Sunday evenings using tapes and books, Accomodation for out of town guests available
Jain Meditation Int'l Center, PO Box 730 Radio City Station, New York Ny 10019, USA Shree Chitrabhanu 212 534 6090
World Head Office for JMIC Vidio Talks, Begining Meditation, Meditative Counselling, Meditation and Stress, Vegetarian cooking and Animal Rights Coalitions Jain Peace Felloship, 48% Elmwood Avenue, S Norwalk Ct 06854, USA Prem Hart 203 866 2785
Holiday satsang, Meeting twice monthly
Jyoti 212 737 1488, Mamata 212 362 6483 Siddhachalam RD4, Box 374 Blairstown NJ 07825, USA Acharya Sushil Kumar 201 362 9793
This is the North American Head Office of International Mahavir Jain Mission (Please see the Article for Siddhachalam in this Souvenir for detailed list of activities] International Mahavir Jain Mission, Canada, Moraine Hill Drive, Scarborough (Ont) CAN Harish Jain Tel 416-293-7343
This is the Canadian Head Office of IMJM
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International Mahavir Jain Mission 5540 Woodbnry Hills Drive Parma OH 44234 USA Dr Tansukh Salgia 216 884 8939
Muni Sushil Jain Ashram 722 Tompkins Ave Staten Island NY 10305 U S.A Acharya Sushil Kumar 718 447 4948
Jain Center of Northern California 3552 Lancelot Court Fremont, CA 094536 USA Prem Jain 408 736 9730
International Mahavir Jain Mission 3125 E Ocean Blvd Long Beach CA 90803 USA Mohinder Singh Jain 213 438 8368
Some other Societies. Jain Social Group 30526 Rhone dr Rancho Palos Verdes CA90274 USA Mahendra Khadhar Ahimsa Vihar 7 Tomahawk Lane Westport Ct06880 Pauline Mitchell 203 255 5870 Jain Society of Charlotte 6215 Old Coach road Charlotte NC 28215 Dhiru Bhai C Patel 704 535 2111 Internationol Mahavir Jain Mission 7913 Cox road 2 Westchester OH 45069 USA Dr Sulekh C Jain 513 777 1554 International Mahavir Jain Mission 7 Pinlock Drive Galesferry CT 06335 USA Yoga Nand (Ric Pezzulo) 203 464 6335 Jain Centre of Greater Boston 83 Fuller Brook Road Wellesley MA 02181 USA Vinay Jain 617 237 5997 Jain Society of Chicago PO Box 1213 Morton Grove IL 60053 USA Bhupan Shah 312 674 0592 Jain Society of Chicago PO Box 1043 Bensenville, IL 60106 USA Jain Society of Kansas 403 Holiday Drive Lansing, KS 66043 USA Swaran K Jain Jain Center of New Jersey 233 Runnymede Road Essex Falls N307021 USA Sanat Jhaverı 201 228 4355
Internationl Mahavir Jain Mission 161 Devorah Drive Aurora OH 44202 USA Peter Funk 216 562 9802
Center for Meditation & Holistic Health 1017 State Street New Haven CT 06511 USA Jai Ga Neshananda 203 785 1236
Ahimsa Vihar 80 Fulling Mill Lane Fairfield CT 06430 USA Guruchhaya (Sue Currim) 203 255 0432 NE Siddhachalam Foundation 5McNeil Drive Southboro MA 01772 USA David Markey 617 324 4318 Jain Yoga Center 190 Clifton Street Malden MA 02148 USA Pat Bruno 617 324 4318

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International Mahavir Jain Mission 4882 Scarletwood Terrace
San Jose CA 95129 USA Pravin Jain 408 257 5491
International Mahavir Jain Mission
2209 Vickers Drive
Plano TX 75075 USA
Sudhesh Arora 214 596 8676
Jain Center of Houston 3419 Palm Desert Lane Missouri City TX 77459 USA
Mahavira International
608 5th Avenue
New York NY 10020 USA K C Surana 212 489 1070
Mahavir International 25 Inner Circle
Des Plains IL 60016 USA
Jam Social Group
Chicago
Arvind Shah 312 887 8770 USA
132
Jain Centers and Societies-World Wide International Mahavir Jain Mission 38 A Macdonnell Road 4/PL Hong Kong
Bhimraj Kothari Tel 237454
Jain Asharm
322 Hamstead Road
Handsworth Wood
Birmingham B20 2RA (UK) Harish Mohan Jain 021 551 1769
Jain Ashram
321-323 Kilburn High Road London NW6 7JR (UK) Jagdish Jain 328 3646
International Mahavir Jain Mission
25 Sunny Gardens Hendon, London (UK) Pushpa Jam 01 203 1634 Jain Asharm
15 Ahornen Laan Wilrijk, Antwerp, Belgium SC Mehta Tel 38 278 465
International Mahavir Jamn Wission
PO Box 1429
Mombasa, Kenya. Africa Vinay C Savadia
When other sleep, be thou awakeTrust not anyone, thou prudent and wise Dangerous are moments, week thy frame Be ever alert like a Bharunda bird
Uttaradhyayana, Chap. IV 6
I

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The Spell of The ‘Mantra'
(An Individual Perception)
Shri Lakshmi Chandra Jain
I am the fortunate inheritor of the magic Mantra
NAMOKKAR Recited by millions of devotees Multiplied billions of times In mute utterances I have realised instinctively The magic might of Mantra It is not merely a verbal text It is the sheet anchor of my SoulOur Souls
Its texture, through all its warp and woof, is woven with Faith and Fervour Piety and Devotion of millions and millions of my predecessors and compatriots I am the proud inheritor of the Mantra
Its magic and mystique Has ever been a moving experience For those in Conflict, distress and dire doom How does the magic work, I wonder !
Acharyas and Pandits have explained word by word, letter by letter, syllable by syllable - its significance
Though their erudition baffles The faith kindles brighter

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We recall the story of a repentent Illiterate thief-Anjan who mastered his fears Through faith reposed unflinchingly In the utterance of the Mantra By the Seth-Sudarshan The sound of the end-syllables Reverberated in his brain, tilt of the Soul's Song
Tanam Tanam Tanam Seth's utterance is Pramanam My article of Faith
To decode the metaphor is to explain that the Mantra worked as 'Anjan' (eye-drop) To cure the thief of his blind greed So he could have the perception, of all that is spiritually beautiful, 'Sudarshan'
How do I recite the Mantra ? NAMO ARIHANTANAM But Why not Namo Siddhanam? Logic questions, the instinct replies-- Though, the Siddha The First and in the forefront The most supreme and really liberated A formless, weightless, effulgence Far far from us Reposed in upruffled bliss Self-reflecting knowledge Unalloyed prowess Pure and prestine perception
Deserves precedence, yet Spiritually Self-seeking as we are, We prefer to remember first The Arihant, the Tirthankar The Ford-builder, the benevolent helmsman of our Age
His preachings and precepts Accessible to us through, GanadbarThe upholder and interpreter of the Lord's doctrines For the good of the Ganas--the people
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From Rishabha to Parshva Each of the twentythree successive Ages, Followed in the footsteps of its Tirthankar
Ours is the aeon of Mahavir Spanning these twentyfour centuries! Hallowed is our prayer Capsuled in the eternal Flow of Time Namo Arihantanam
And I bow to the trinity of the Ascetic Order Namo Ariyanam My homage to Acharyas Who guide the Sangh to spiritual ascendency Collectively and individuallyAdministering atonements to the faltering ones Holding up the moral mirror To reflect the glory of the Triple Path And solidity of the fourfold pillars of Social orderShravaks, Shravikas, Munies and Aryakas
NAMO UVAJJHAYANAM
I bow to Upadhyayas Who generate veneration to learningDisciples and helpmates of Acharyas Ever teaching, ever learning The torchbearers of the Dharma
NAMO LOYE SAVVA SAHUNAM
I bow to the Sadhus The gentle souls Who in all climes and countries Travel the tortuous path of Mahavratas With equanimityAlways alert in the control of mind, word and deed Apostles of Ahimsa WHATEVER THEIR CREED!
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Categories in their composit reckoning These are the Parmeshthis Five
Staying steadfast in their goal supreme, I bow to them
The fountain-heads of all grace
That vanquishes sins,
The blessing that surpasses all other blessings In its potential benefaction
MANGALAM
Bharatiya Jnanpith 18, Institutional area,
Lodhi Road,
NEW DELHI-3
136,
Time fleets, quick passes the day, Pleasures last not till eternity, They come to men to go away, Like birds when fruitless becomes a tree
Uttaradhyayana, Chap. XIII 31
Pleasures give but little joy, Suffering intense and very long, Worldly life obstructs liberation, Of evil it is a veritable mine
Uttaradhyayana, Chap XIV 13

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International Mahavir Jain Mission, Canada
Dr Harish Jain, Hamilton, Canada Mr Chander M Jain, London, Canada
The International Mahavir Jain Mission is registered as a charitable, nonprofit Corporation in Ontario, Canada on Nov 18, 1983 The Trustees and the Officers of this Corporation have applied to the Government of Canada for a similar Status
The IMJM of Canada was established by the divine inspiration of His Holiness Acharya Sushil Kumarji Maharaj Its officers will work under his spiritual guidance in order to promote the principles of AHIMSA (non-violence), ANEKANTAVADA (multiplicity of view points) and vegetarianism, and the teachings of Arihantas
The main aim of the activities to be undertaken by the IMJM of Canada will be to raise the level of spiritual awareness and humanitarianism among its members and society at large
In order to accomplish these objectives, the IMJM will organize and support lectures, seminars discussion groups, conferences, exhibitions, tours and the like It will also help to establish teaching and research centres and organize camps for children, youth and adults and other related activities
Officers of the IMJM Canada are the following Chairman
HH Acharya Sushil Kumarji Maharaj Vice-Chairman Shanti Parakh (Fort Eric, Ont (416) 871-7987) President
Harish Jain (Hamilton, Ont (416) 525-5651) Vice-Presidents Kamal K Jain (Welland, Ont (416) 735-6194)
Prakash Baid (Montreal, Quebec (514) 465-2542)
Shan Jain (Oshava Ont (416)579-0646) Legal Adviser Shanti Shah (Toronto, Ont (416) 881-7535) General Secretary Surinder K Jain (Toronto, Ont (416) 293–7343)

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Secretaries
Treasurer Advisors
Pawan Jain (Montreal, Que , (514) 337-8796) Kanak Chaupra (Toronto, Ont (416) 491–5739) Chander M Jain (London, Ont (519) 432-7726) Kesay Chandaria (Toronto, Ont (416) 497–8228) Parshotam L Jain (Ottawa, Ont (613) 825-5167) Mahinder Mehta (Toronto, Ont (416) 241-2044) Sagar C Jain (Hamilton, Ont (416) 388-7221) Pravin Shah (Toronto, Ont (416) 820-5517)
Lalit Pansar (Toronto, Ont (416) 677-8009) : IMJM (CANADA)
41 MORAINE HILL Drive SCARBOROUGH (TORONTO) ONTARIO, CANADA MIT 2AI Tel (416) 293-7343
Mailing Address
Only two virtues are enough, why should the good stand in need of many (virtues) ? - anger short-lived like a lighting flash and friendship enduring like a line inscribed on a rock
(Vajjalaggam, 42)
One can understand if the virtuous feel elated because of their good qualities or if the wealthy feel elated because of their wealth But the wicked take pride in their faults Passing strange is the way of the wicked
(Vajjalaggam, 55)
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Jain Society : Jain Centre
(Toronto, Ontario, Canada)
Brief History
Toronto has a total population of approximately 2,225,000 It is the largest multi-racial city in the province of the Ontario in Canada Amongst its inhabitants, live peacefully about 500 Jain families, trying to establish a "home away from home" in the hope of better future and better life for themselves and for their children They occupy a prominent place with other socictics in this beautiful multi-cultural land Jainism being an old religion, it has got recognition as a 'faith'with other faiths' with Inter Faith Orgnization as well as the Government of Canada
There were quite a good number of Jains in Toronto, but since Seventies they have increased gradually with new immigrants from Africa, Aden India and the United Kingdom These immigrants mostly businessmen, industrialists and professionals had sufficient religious and cultural background from the countries they came from
The Jain Sociсty was first established in February 1974 with a few members then, which has subsequently increased, and there are at present 100 ordinary members and 110 life members on the roll Membership for an ordinary member IS $ 11 00 and life member $ 151 00 It is open for anyone, without distinction of caste or creed The Society is a religious body, registered with the Government of Canada as such, and all its donations are tax frec Under the Constitution, election Is held annualy and an Executive Committee with 4 office bearers, and 6 members are elected There are 5 trustese on the Board of Trustee
Mahavir Jayanti, Mahavir Janma Vanchan, Paryushana Parva, Dasha Lakshana Parva and Mahavir Nirvan (Diwalı) are all celebrated by the Jain Society and over 500 Jains attend these functions The Society also arranges and organises discourses from Jain Acharya, Munı or Guru who are available in North America In addition, the Society also organises lectures from educated and learned persons of any faith who are profoundly interested and familiar with Jain faith and philosophy
Jain philosophy and doctrine has made a deep impression in the minds of Jain youths, and during Paryushana Prava, along with other normal religious rituals of Samayık and Pratıkram, Puja and Prayers, penances, like fasts from 2

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to 9 days have been recorded in the last couple of years All such Tapasvis are honoured for their 'tapasyas' during a gathering on 'Samvatsarı' and suitable gifts by the Society as well as other individuals are presented to them. JAIN SOCIETY AND THE JAIN CENTRE OF TORONTO
The Society has a property acquired for Jain Centre' at 247 Parhlawn Road, Toronto It was bought on 6 Oct 1983 at a price of $ 110,000 and was renovated
A
SS
IE
*
Inside picture of Toronto Jain Centre
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Er
r
Am
KUYATT
F
شام
*
Outside picture of Toronto Jain Centre
at a cost of $ 15,000 On the main level of the building, a beautiful statue of Lord Mahavir has been installed in a Chamber, and a lounge or a hall, of fairly large size is used for congregation In the lower level washrooms are located, together with a full kitchen as well as a hall for cating and dining
Before the acquisition of the Jain Centre, there was a temple at the residence of a Jain family This temple was subsequently transferred to the Jain Centre at an inauguration ceremony on 27 November 1983 At the invitation of the Jain
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Society, Acharya Sushil Kumar and Muni Amrendrajı had graced and blessed the ceremony On this occasion other distinguished persons as well as the CBC were invited, and a script of the whole ceremony has been taken by the CBC.
Commencing with the chanting of Navkara Mantra by Munijis, Puja ceremony to inaugurate the 'murti' was performed by the devotees, and on its completion, Acharya Sushil Kumar gave a very impressive discourse on Navkar Mantra, its value and its effect, as well as on non-violence, with special emphasis on today's world tense situation
3rd 4th
» »
Since the inauguration of the Jain Centre, the activities of the Society have considerably increased, and the following programs are regularly performed 1st Sunday of the month
Puja in Hindi 2nd "
Jain School & Children Program Teaching in English Samayık, Puja, Prayers etc
Youth's Program Over a period of one year, several lectures on Jainism, Bhajans, and other social programs were organised, and were attended by a large gathering
On 25 November 1984, the Society had celebrated the first anniversary of the Jain Center, and Snatra Puja was performed Again on 9 December 1984 the Society celebrated the first anniversary of the Children Program
The Society hopes that the activities so far performed shall continue in the years to come, and with the cooperation and support of all its members, the Society will thrive and achieve success in all its activities
247 Parklawn Road Toronto, Ontario Canada M6Y 3J6 (416) 251 -8112
With movements careful and cautious, Careful standing, sitting and lying, And with careful eating and careful talking, One ensnares not self In the bondage of evil deeds
Dasavalkalika, Chap IV 8
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Shri Atam Vallabh Jain Smarak
Shikshan Nidhi
VALE TAPE
GENLLOL
TALS
Shree Atam Vallabh Jain Smarak Shikshan Nidhi is an All India Charitable Trust created in 1974-the Holy year of 2500th Nirvana of Bhagwan Mahavira-in order to highlight the principles of Ahimsa, Anchant and Aparigriha ctc cnunciated by the Lord, which are more relevant and truc in the present day context Vijay Vallabh Suri-A Great Reformer
Jain Acharya late Shree Vijay Vallabh Surishwarji Maharaj (1870-1954), was a secr and saint with a vision Though born in Baroda, he preached and propagated Hindi and wore Khadi throughout his life He chose 'education as the vehicle to spread the imperishablc holy ideals of Jainism He worked for unity amongst all the four sects of Jain community-nay the whole mankind He also took up the cause of middle and lower classes He made 'Shiksha', 'Sanghathan' and Seva' as the crecd of his life He planned to start a Rescarch Institute on modern lines At the age of 84 he left for his heavenly abode in 1954
A Tribute.
In grateful rememberance of his inestimable services for human welfare, it was decided to erect a Memorial (Smarak) in the capital of the country in his cherished memory and to establish a multi-purpose educational institution in

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consonance with his preachings This was thus the beginning of the well-meant project
Inspiration
Jain Sadhvi Mahattra Shree Mrigavatiji Maharaj took up the thread and has committed herself to translate this cherished desire of the Jain community into action She is very scholarly, dynamic and practical and has thoroughly studied the Agamas
Late Seth Kasturbhai Lalbhai, a philanthropist, educationist and doyen of industry took keen interest in the project and guided its plans He was made the Founder-Patron of the Trust
Activities
1 Research on Indology with emphasis on Jainism 2 Reference library with rare manuscripts and books 3 Museum on Jain and contemporary art 4 Reproduction of ancient art and scriptures 5 Publication of useful literature in oriental and modern languages 6 Research on science of nature cure, yoga and Indian medicines 7 Modern school for boys and girls with accent on moral science and
industrial training 8 Impart education in art and craft to women of the area 9 Provide medical aid to the vicinity
Facilities for Scholars and Visitors from India and Abroad
In addition to these varied fields of activity, a Guest House has already been constructed for providing comfortable lodging and boarding to visitors, Research Scholars and students from India and overseas Special arrangements will be made for the Jain Sadhus and Sadhvis to stay and prosecute their studies of scriptures and meditate for self-realisation A mess under a separate Trust i e Shree Vallabh Smarak Bhojanalaya Trust has already been commissioned for providing wholesome food The Memorial-Shree Atam Vallabh Sanskriti Mandir
The memorial will be rich in oriental art Use of steel, due to its limited life, is forbidden in the construction of temples and monumental buildings as per Indian architecture, hence stone is being used in the structure including the vast foundation, even though costlier and time consuming
However, in order to partially economise on cost and erection time, the adjacent Guest House has been built in RCC Samrans have been built over its two rear corners in tune with the Samran over the central dome of the memorial There will be a temple in the middle with a beautiful Shikhara
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The foundation stone was laid on 29th November, 1979 with the holy blessings of Sadhvi Mrigavati Maharaj in the presence of thousands of Jains coming from all parts of Indi
The whole complex has been named as Shree Atam Vallabh Sanskriti Mandir Nidhi has by now acquired a total of 20 acres of land for the purpose The entire memorial building will have a covered area of 15 000 sq ft at the ground floor with a similar space at the basement The complex will be divided mainly into following seven major sections⚫
I Main Shrine
The main shrine with covered area of about 9,000 sq ft is being constructed at a distance of 300 ft inside the main gate A 7 ft thick massive stone bed was erected in red stone slabs to support the props and pillars White pink stone is being used in the superstructure and it will add to the architectural prandeur of the memorial The height of the structure will be 84 ft in consonance with the age of Shree Vijay Vallabh Suriji Maharaj The dome will have a diameter of 64 ft the only of its type in Northern India A 45" high idol of the Saint will be installed on a4 ft high pedestal (Altar) in the central hall which will be covered with a wellcarved out Samran on the top
II. Bhagwan Vasupujsa Jain Temple.
Within the complex, in between the min shrine and the Guest House, there will be erected a befitting temple with Bhagwan Vasupujya as the presiding deity (Mool-Nayak), having a covered area of about 1575 sq ft This will help the inmates visiting scholars and the tourists to offer their pravers ind meditate in peaceful calm and serene atmosphere
A separate Trust under the name of "Shree Vasupujya Jain Swetamber Mandir Trust" has been established for the erection and maintenance of the said Temple
III Guest House.
This comprises of retiring rooms for visitors and guests besides boarding and lodging for the scholars and the senior staff This is spread over in an area of about 4500 sq ft
IV Basements
Whereas the basement underneath the main shrine will house the contemporary Art Museum, that under the Guest House provides accommodation for the library and Research centre
V Landscaping
The complex will have two parallel flower bedecked paved foot-paths The path-ways will be flanked with grassy lawns, choicest flower beds and ornamental
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and shaded trees The parks will have stone pillars with inscriptions of the Sermons of Bhagwan Mahavir in ancient and modern languages
There will be sufficient space available within the complex for the purpose of large gatherings, functions and camping A large overhead tank will be erected for water supply
VI Deri Padmavati Temple
A separate small but beautiful temple of Mata Padmavati Devi has since been erected as per Jaina Shilp and its "Pritistha' ceremony was duly performed on 11th May, 1984 This has already become a star attraction The management of this temple is being looked after by Devi Padmavati Charitable Trust VII Future Plans
It is envisaged to add an administrative block, an outdoor dispensary, an Upashraya, a public school, an Industrial Training Centre for students, a hostel, an Art & Craft School for Women, a Community Centre and a Children Park in the times to come
Aspirations
It is hoped that this will be a beautiful memorial in the middle of lush green area at the gateway of Delhi on Amritsar-Delhi Grand Trunk Road The architecture will be one of its kind in this part of India The memorial will be a secular centre for learning in every sense of the term Smarak Nidhi has been fortunate to acquire a rich collection amongst others, of about 11,000 manuscripts on Indology, some with paintings in gold and silver leaf A bulk of these were retrieved from Pakistan after partition of India A little away from the metropolis, the memorial and the natural surroundings will provide the much cherished solace to seekers of tranquility and peace as also higher knowledge Bhogılal Leherchand Institute of Indology.
In furtherance of the objective of research, Shree Atam Vallabh Jain Smarak Shikshan Nidhi, Delhi and Bhogilal Leherchand Foundation, Bombay have jointly sponsored this Institute The inauguration was performed by Shri Pratap Bhogilal during the course of a solemn ceremony held on 10th May, 1984 under the Chairmanship of Dr Daulat Singh Kothari, Ex-Chairman, University Grants Commission and the patronage of Sadhvi Shree Mrigavatiji Maharaj The classification and cataloguing work of books and manuscripts has already started
Financial Estimates and Construction Programme
The above beautiful complex according to the estimates made at the time of inception, would cost about a crore of rupees and may take seven years to construct The rising trend in prices may further escalate the cost The additional buildings will surely increase the outlay on the project
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Svaraj In Ideas In Jainism
Shri Gyan Chand Biltiwala
Mahatama Gandhi wrote in Hind Svaraj' in 1909 It prescribed India's political freedom Krishan Chandra Bhattacharya wrote 'Svaraj in Ideas' in 1923 and called for the country's cultural and intellectual freedom Political freedom India achieved in 1947 Its cultural and intellectual freedom is a desideratum yet
Gandhi and Bhattacharya talked of freedom at national and community level Jainism talks of freedom, Moksha, Svaraj at all levels, individual as well as collective Its collective aspect encompasses the whole mankind and even goes beyond to all sentient beings Individual aspect is its major concern, as the ultimate Moksha from Samsara is purely an individual phenomenon, and the journey to that end is also individual
Individual is constantly engaged in the process of give and take of ideas with others Idea is a great force When it is lived with conviction it transforms the whole personality of the individual All our miseries have their roots in foolish ideas, and there is no panacea other than Samyakjnana So vital to our present and future in this life and afterwards is our world of ideas that we cannot overstress the caution against all complacency Deceptive ideas arising in us of their own, coming to us from our family, region, country, cultural tradition, religious sect etc must be rejected outright There is no poison deadlier
Desire to live a happy, healthy, free life is not, unfortunately, everyone's lot Mostly, people feel cosy in their nest of deceptive ideas They do not want to come out of it They love their chains The brave ones only dare examine and root out the false ideas
How to test that an idea is liberating? In short, the idea which does not insult the sovereignty of the individual and which puts all the apparently low and high on the same footing is liberating Again, the idea which cleanses the individual of his impurities and fills him with joy and mutual respect is liberating
A lover of Svaraj in ideas is Anekantic in outlook He tries to understand others' point of view Even the idea playing havoc in other's life is washed of its Ekantic view and then it shines as one aspect of the truth Imbued with

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Anekantic broad-mindedness he feels that he is belonging to all times and places All people regard him as their brethren To him even animals and trees do not look alien He declares with Acharya Kundakunda "I am equal with all the living beings I have enmity with none I relinquish all desires and hopes I become equanimous,"
Behind School of Arts Kishanpole Bazar, JAIPUR-3
Any injury whatsoever to the material or conscious vitalities caused through passionate activity of mind, body or speech is Himsa, assuredly
(Prusharthasıddhupaya, 40)
Birth does not lead to greatness, but cultivation of numerous wrtues by a man leads him to greatness It is a pearl that possesses real greatness and not the pair of shells in which it is produced
(Vajalaggam, 687)
Character is far better than birth in a high family, poverty is far superior to ill-health, learning is far better than royalty and forgiveness is preferable to the rigorous practice of austerities
(Vajalaggam, 85)
148

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हिन्दी खण्ड

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जैन आगम साहित्य
साध्वी फनकश्री
जैन साहित्य प्रागम और प्रागमेतर-इन दो भागोमे विभक्त है। जैन वादगमय का प्राचीन भाग पागम कहलाता है।
प्रागम माहित्य चार विभागो मे विभक्त है-1 अग 2 उपाग 3 छेद और 4 मूल । मागम-साहित्य का यह वर्गीकरण प्राचीन नही है। इसका प्राचीन वर्गीकरण प्रग-प्रविष्ट और प्रग-बाप के रूप में उपलब्ध होता है।
अग-प्रविष्ट साहित्य महावीर के प्रमुग्म-शिष्य गणधरो द्वारा रचित होनेके कारण सर्वाधिक मौलिक और प्रामाणिक माना जाता है।
प्रहन अपने अनन्त ज्ञान और अनन्त दर्शनके प्रानोकमे विश्व-दर्शन कर मन्य को उभासित पारते हैं और गणधर शामा-हिन के लिए उने मूत्र स्प मे गूथते हैं। यह विशाल ग्रन्थराशि सूप या मागमके नामसे पूकारी जानी है।

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श्वेताम्बर परम्परामो में प्राचीन विभाग यही रहा है। स्थानाग, नन्दी आदि मे यही उल्लेख है । आगम विच्छेद काल में पूर्वो और अगो के जो नि!हण या शेषाश बाकी रहे उन्हे पृथक् सज्ञाएं मिली। अंग-प्रविष्ट
अग-प्रविष्ट का स्वरूप सदा सव तीर्थंकरो के समय मे नियत होता है। इसे द्वादशागी या गणिपिटक भी कहते हैं। जैसाकि द्वादशागी नाम से ही स्पष्ट है। अग-साहित्य वारह विभागोया ग्रन्थो मे विभक्त है, जो इस प्रकार है1 प्राचाराग
2 सूत्रकृताग 3 स्थानाग
4 समवायाग 5 भगवती
6 ज्ञाताधर्मकथा 7 उपासकदशा
8 अन्तकृद्दशा १ अनुत्तरोपपातिकदशा
10 प्रश्न-व्याकरण 11 विपाकश्रुत
12 दृष्टिवाद दृष्टिवाद वर्तमान मे अनुपलब्ध है। अनंग-प्रविष्ट
अनग-प्रविष्ट साहित्य तीन भागो मे विभक्त है-उपाग, मूल और छेद-सूत्र । मनग-प्रविष्ट साहित्य नियत नहीं होता। उपांग
उपाग साहित्य का पल्लवन स्थविर-प्राचार्यों ने अग-साहित्य के आधार पर ही किया था, ऐसा उसके नाम और सख्या-साम्य से प्रतीत होता है।
उपाग बारह हैं1 औपपातिक
2 राजप्रश्नीय 3 जीवाभिगम
4 प्रज्ञापना 5 जम्बूद्वीपप्रज्ञप्ति
6 सूर्यप्रज्ञप्ति 7 चन्द्रप्रज्ञप्ति
8 निरयावलिका 9 कल्पवतंसिका
10 पुष्पिका 11 पुष्पचूलिका
12 वृष्णि-दशा अग-प्रविष्ट के बारहवे अग-दृष्टिवाद के लुप्त हो जाने पर भी उसका उपाग 'वृष्णिदशा' कैसे सुरक्षित रह गया? यह भी शोध-विद्वानो के लिए विचारणीय प्रश्न है । मूल चार हैं
दशवकालिक, उत्तराध्ययन, अनुयोगद्वार और नन्दी । छेद सूत्र चार हैं
निशीथ, व्यवहार, बृहत्कल्प और दशाश्रुतस्कन्ध ।

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कर्तृत्व
जैन परम्परा मे धर्हद प्रोक्त, गणधर सूत्रित प्रत्येक बुद्ध सूत्रित और स्थविर रचित गमको प्रमाणभूत माना है । अत प्रागम वाड, गमयकी कर्तृ ताका श्रेय उन्ही महनीय व्यक्तित्वो को उपलब्ध होता है ।
म साहित्य के धर्म के उद्गाता स्वयं तीर्थंकर हैं और उसके सूत्रविता है प्रज्ञापुरूष
गणधर ।
शेष साहित्य प्रवाहित हुआ है और चतुर्दशपूर्वी, दशपूर्वी और प्रत्येक बुद्ध प्राचायों धौर मुनियोके मनीषा हिमालयसे । आचार्य वट्टकेरने भी गधर कथित प्रत्येकबुद्ध कथित, श्रुतवली कथित और अभिन्नदश- पूर्वी कथित सूत्रो को प्रमारण माना है ।
इस दृष्टिसे हम इस तथ्य तक पहुँचते हैं कि वर्तमान मग प्रविष्ट साहित्य के उद्गाता है, स्वय भगवान् महावीर और रचयिता हैं उनके अनन्तर शिष्य प्राचार्यं सुधर्मा ।
अनग-प्रविष्ट साहित्य कर्तृत्वकी दृष्टिसे दो भागो मे बट जाता है- कुछेक आगम स्थविरो द्वारा रचित है और कुछ द्वादशागोसे नियूँ उत हैं ।
रचनाकाल
जैसाकि पहले बताया जा चुका है, मग साहित्यकी रचना गणधर करते है और उपलब्ध अग गणधर सुधर्माकी वाचना के हैं। सुधर्मा स्वामी भगवान् महावोरके अनन्तर शिष्य होनेके कारण उनके समकालीन थे । इसलिए वर्तमान श्रद्ध साहित्य का रचनाकाल ई० पू० छठी शताब्दी सिद्ध होता है ।
।
अङ्ग बाह्य साहित्य भी एक कर्तृक नही है, इसलिए उनकी एक सामयिकताकी तो कल्पना भी नही की जा सकती । फिर भी भागमो के काल - निरगंय की दृष्टि से हमारे पास एक ठोस आधार है । वह यह है कि श्वेताम्बर पराम्परा मे सर्वमान्य बत्तीस सूत्रो का व्यवस्थित सकलन आचार्य देवद्धिगणी के सान्निध्य मे सम्पन्न हुआ था । उनका समय है ईसाको चौथो शताब्दी । अत आगम-सकलन की दृष्टि से बागमो का रचनाकाल यही उपयुक्त ठहरता है। वैसे ईस्वी पूर्व छठी शताब्दी से ईस्वी चौथी शताब्दी तकका समय भागम रचनाकाल माना जा सकता है। दिगम्बर परम्परा के अनुसार वीर निर्वारण के 683 वर्ष के पश्चात् श्रागमोका मौलिक स्वरूप नष्ट हो गया । अत उसे वर्तमान मे उपलब्ध श्रागम साहित्यको प्रामाणिकता मान्य नही है ।
दिगम्बर प्राम्नाय मे भागम लोपके पश्चात् जो साहित्य रचा गया उसमे सर्वोपरि महत्व पट् खण्डागम और कषायप्राभूतका है।
जब पूर्वी और प्रगो के बचे-खुचे अशो की भी लुप्त होने की सम्भावना स्पष्ट दिखाई देने लगी तब प्राचार्य परसेन (विक्रम दूसरी शताब्दी) ने अपने दो प्राज्ञ शिष्यो भूतबली धौर पुष्पदन्त को ताभ्यास कराया। इन दोनो ने षट्खण्डागमकी रचना की। लगभग इसी समय मे प्राचार्य गुणधरने कषाय- प्राभृत की रचना की। ये पूर्वो के शेपाश है, इसलिए इन्हे पूर्वो से उद्धृत माना जाता है । ये ही दिगम्बर परम्परा के श्राधारभूत ग्रन्थ है ।
3

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प्रवेताम्बर मान्यता अनुसार तीन गतिगे सागकी पोर को प्रायोगिी ममयममय पर होनेवाली प्रागम-धागनायो मायमगे बना लिया गया। पता नाना पग्विनाम यावजूद भी पतंगान मे उपनगम की मौगिपिगी पिण्यामाधार पर येताम्बर मूर्तिपूजा परमग 45 पागम-गूगोगो मागमा मानी नया म्यानण्याती और तेरापगी पराग 32 मतो गो। प्रशोगों के प्रतिरिक्त 32 मतांनी प्रामागिाना में नीनो ही परम्परा क मत। प्रम्बा निवना मायम नाम्पर परम्परा मम्मामी 32 प्रागम गन्गी जो पापार मानकर दर्ता गरा।
मैं एम-मागम अन्धका पोरगारिस पग्निय नरा प्रयदा, कर मोये तोके पागणी उतर जागा नाहीनाकिम पागम मास्मिरी प्राय भूमियों पर ममप्रनाले विचार मर ग। प्रागमो की भाषा
दगोमाय नम्प म्यापित करने मगक मारनामा भाषामा प्रयोजन है,अपने भीतरगतका भीगरी जगत् में उतार देना। दृष्टिगे भाषा एउपयोगिता है। किन्तु उस समय भागा माप उपयोगिता न रहार भरण पोर चटपा का मानदण्ट बन गई। विद्वान लोग उस गगृत भाषा में बोलने नगे, जो जनमाधारण के लिए प्रगम भापा दी।
महावीर मानक्षम गा-गोजगाना। मगको जगानो निएमबफ माय मम्प साधना मावश्यक होता है। मार घाभिजात्य भाषा या पणिनी की भाषा जन-मामाको माय मम्पर्क स्यापित करने में गहयागी नही बन गवानी। प्रा महावीरने जन भापाको ही जन-सम्पर्कका माध्यम बनाया । वह थी उन ममी लोक भाषा-प्रागत । वह भाषा मगधो पाने भागमे बोली जाती थी, अत यह मद्धमागधी भी कहलाती थी। प्रर्धमागधी मनमय को प्रनिप्ठित भाषा थी। वह प्रार्य-भापा मानी जाती थी। उम भापाका प्रयोग करने वाले भाषा-प्रार्य कहलाते थे।
प्रातका अर्थ है-प्रकृति-जनताकी भापा। भगवान महावीर जनताके लिए, जनता की भाषामे बोले थे, प्रत वे जनता के बन गए।
प्राकृत भाषा में निबद्ध होते हुए भी जन प्रागम माहित्यको भापाकी दृष्टिसे दो युगो मे बाट सकते है। ई०पू० 400 से ई० 100 तकका पहला युग है। इममे रचित अङ्गो की भाषा प्रघं-मागधी है । दूमरा युग ई० 100 से ई० 500 तकका है। इममे रचित या नियूंढ भागमोकी भाषा जन-महाराष्ट्री प्राकृत है।
वैसे समकालीन ग्रन्यो की प्राकृत भापा में भी परस्पर पर्याप्त भिन्नता है। जैसे सूत्रकृताग की भापा दूसरे ग्रन्यो की भापा से भिन्न ही पड़ जाती है। उसमे ऐसे अनेक शब्द प्रयुक्त हुए है, जो व्याकरण के नियमो से सिद्ध नहीं होते। इससे सूत्रकृताग की प्राचीनता सिद्ध होती है। प्राचाराग प्रथम और द्वितीय की भाषा का प्रवाह तो एकदम बदल गया है। शैली
मागम ग्रन्थो मे गद्य, पद्य और चम्पू-इन तीनो ही शैलियो का प्रयोग हुमा है। प्राचाराग (प्रथम) चम्पू-शैली का उत्कृष्ट उदाहरण है। फिर भी किसी ग्रन्थमे प्रादि से लेकर अन्त तक एक

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ही शैली का निर्वाह हुमा हो ऐसा नही लगता। यहा तक कि एक ही ग्रन्थ की शैली मे विभिन्न स्थलो पर पर्याप्त अन्तर आ गया है। ज्ञाताधर्मकथा के प्रथम अध्ययन को पढने से लगता है, हम 'कादम्बरी' की गहराई में गोता लगा रहे है।
आठवें, नौवें और सोलहवें अध्ययन में प्राज की उपन्यास शैली के बीज प्रस्फुटित होते प्रतीत होते है। अन्यत्र एकदम साधारण शैलीभी अपनायी गयी है।
गद्य भाग के बीच या अन्त मे गधोक्त अर्थ को पद्य-सग्रह मे गूथा गया है। ऐसी शैली उपनिपदो की रही है। जैसे प्रश्नोपनिपद् मे लिसा है-स एपोऽकलोऽमृतो भवति, तदेप श्लोक ।
अनुप्टुम् या अन्य वृत्ती वाले अध्ययनो के अन्त मे, भिन्न छन्द वाले श्लोको का प्रयोग कर प्रागम-साहित्य मे महाकाव्य शैली का भी सस्पर्श हुआ है।
आगम ग्रन्थो मे छन्द की दृष्टि से "चरण" मे अक्षरो की न्यूनाधिकता भी उपलब्ध होती है। वैदिक युग में भी ऐसा होता था। वहां जिस चरण में एक अक्षर कम अधिक हो उसे क्रमश निचित और भूरिक कहा जाता है तथा जिस चरण मे दो अक्षर कम या अधिक हो उसे क्रमश विराज और स्वराज्य कहा जाता है। विषय-वस्तु और व्याख्या
आचार्य प्रार्यरक्षित ने व्याख्या की। सुविधा के लिये प्रागम-ग्रन्यो को चार अनुयोगो मे विभक्त कर दिया । जैसे-द्रव्यानुयोग, चरणकरणानुयोग गणितानुयोग और धर्मकथानुयोग। इस वर्गीकरण के पश्चात् अमुक-अमुक पागमो की व्याख्या अमुक-अमुक दृष्टि की प्रधानता से की जाने लगी। वैसे सम्पूर्ण प्रागम-वाट गमय विशुद्ध अध्यात्म-धारा का प्रतिनिधित्व और प्रतिपादन करता है फिर भी उसमे अनेकानेक विपयो की पूर्ण स्पष्टता और उन्मुक्तता के साथ प्रस्तुति हुई है। आयुर्वेद, ज्योतिप, भूगोल, खगोल, शिल्प, सगीत, स्वप्नविद्या, वाद्य-यन्त्र, युद्ध-सामग्री प्रादि समग्र विपयो की पर्याप्त जानकारी हमे पागमो से प्राप्त हो सकती है।
एक ही स्थानाग मे कम-से-कम 1200 विपयो का वर्गीकरण हुआ है। भगवतीसूत्र तो मानो प्राच्यविद्यानो का पाकर ग्रन्थ है। विषय वैविध्य की दृष्टि से विद्वानो ने स्थानाग या भगवती को विश्वकोप जैसा महत्त्व दिया है।
प्रागमो मे ऐसे सार्वभौम सिद्धान्तो का प्रतिपादन हुआ है, जो आधुनिक विज्ञान-जगत्मे मूलभूत सिद्धान्तो के रूप में स्वीकृत हैं। जहां तक मैंने पढा और जाना है, स्थानाग या भगवती जैसे एक ही अङ्गका सागोपाग परिशीलन कर लेने से हजारो विविध प्रतिपाद्यो के भेद-प्रभेदको का गम्भीर ज्ञान तथा साथ ही भारतीय ज्ञान-गरिमा और सौष्ठव का अन्तरग परिचय प्राप्त हो सकता है। क्या प्रागम साहित्य नीरस हैं ?
जर्मन विद्वान् डॉ. विन्टरनित्जने लिखा है-"कुछ अपवादोके सिवाय जैनोके पवित्रग्रन्थ धूलकी तरह नीरस, सामान्य और उपदेशात्मक हैं। सामान्य मनुष्योकी हम उनमे आज

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तक भी बहुत कम रुचि पाते हैं। इसलिये वे विशेषज्ञोके लिये ही महत्त्वपूर्ण हैं। वे सामान्य पाठकोकी रुचि का दावा नहीं कर सकते।
डॉ. विन्टरनित्जके इस कथनमे पाशिक सचाई हो सकती है, पर उनके इन विचारोसे मैं सर्वथा सहमत नहीं है। क्योकि वे विशेषज्ञो के लिये ही महत्त्वपूर्ण हैं-इन विचारोका निरसन स्वय डॉ० विन्टरनित्जकी अग्रिम पक्तियोसे हो जाता है। आगे उन्होने लिखा है-जैनो ने हमेशा यह ध्यान रखा है कि उनका साहित्य जनता तक पहुचे, इसीलिये उन्होने सैद्धान्तिक ग्रन्थ व प्राचीन साहित्य प्राकृत-भाषामे लिखा। अत वे मात्र विशेषज्ञोके लिये ही उपयोगी हो, ऐसा नहीं लगता। हाँ प्राकृत भापाके अध्ययन-अध्यापनकी परम्परा छट जाने या उसकी लोक-भाषाके रुपमे प्रतिष्ठा न रहनेके कारण सामान्य जनताके लिये वे सुगम या सुज्ञेय नही रह सके । लेकिन हर युगके मनीषी प्राचार्यों और विद्वानोने विशाल प्रागम-ग्रन्थोके प्रतिपाद्यको युग भाषा मे प्रस्तुत करनेका सदा प्रयत्न किया है। युग-प्रधान प्राचार्य श्री तुलसीके वाचना प्रमुखत्वमे चल रहे मागम-सम्पादन का उपक्रम उसी श्रृङ्खलाकी एक सुदृढ कडी है ।
__ दूसरी बात है नीरसताकी, लेकिन वस्तु स्थिति यह है कि विपयोकी विविधताके कारण इन्हे पढनेमे रुचि और ज्ञान दोनो परिपुष्ट होते हैं।
जैन आगम-साहित्य उपमानो और दृष्टान्तोसे भरा पड़ा है। देश, काल, क्षेत्र, सभ्यता और सस्कृतिके अनुरूप अनेक उपमाएँ व दृष्टान्त प्रचलित होते है। इनके प्रयोगसे प्रतिपाद्यमे प्राण भर जाते हैं। वह सहज ही हृदयगम हो जाते हैं। आगम-साहित्यमे गम्भीर अर्थ भी सुवोध और सरस शैलीमे प्रकट हुआ है। इसमे उपमानो और दृष्टान्तोका अनन्य योग रहा है । उत्तराध्ययन एक पवित्र धर्मग्रन्थ है। पर उसमे प्रयुक्त उपमानोकी बहलताके कारण ऐसा लगता है, यह कोई काव्य-ग्रन्थ है। सम्भव है इसीलिये स्वय विद्वान् विन्टरनित्जने इसे श्रमण-काव्य कहा है।
वे आगे लिखते हैं-जैन-मागमोमे उदाहरणो और उपमाप्रोके माध्यम से सिद्धान्तोकी बात कहनेका अद्वितीय तरीका दृष्टिगत होता है। उनके इस कथन में पर्याप्त यथार्थताके दर्शन होते है। क्योकि अनेक स्थलो पर ऐसी व्यावहारिक उपमानोका प्रयोग हया है, जिनके माध्यम से वर्ण्य विपयमे सजीवता मा गई है। जैसे
दोनो कानोमे झूलते चमकीले कुण्डल युगलके मध्य स्थित दिव्य प्राकृतिको वरिणत करते हुए लिखा है-मानो पूनमकी रातमे शनि और मङ्गल नक्षत्रोके वीच नयनानन्द शारदीय चद्र उग पाया हो।
समुद्री तूफान से प्रताडित उछलती-गिरती और इबती-तैरती नौकाका उत्प्रेक्षाप्रोके माध्यमसे कितना सजीव चित्र खीचा गया है 'ज्ञाता" के नौवे अध्ययन मे--
"भयकर समुद्री तूफानके कारण नौका ऊपर उछलती है और एक झटकेके साथ पुन'. नीचे गिरती है, जैमे करतलसे पाहत गेंद बार-बार पत्थरके प्रागनमे उछलती-गिरती है। ऊपर उछलती हुई वह ऐसी लगती है जैसे विद्या-सिद्ध कोई विद्याधर-कन्या हो और नीचे गिरती हुई वह

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ऐसी लगती है, जैसे विद्याभ्रष्ट कोई विद्याधर वाला प्राकाशमे गिर रही हो। तेजीसे इधर-उधर दौडती हुई वह ऐसी लग रही है, मानो गरुडकी तेज गतिसे भयभीत कोई नागकन्या इधर-उधर दौड रही हो। तीव्र-गतिसे आगे बढती वह ऐसी लगती है मानो जनताके कोलाहलसे घबराकर कोई अश्व-किशोरी स्थान-भ्रष्ट हो भागी जा रही हो।
गाठोसे टपकते जल कणोसे वह ऐसी लगती है मानो कोई नवोढा पतिके वियोगमे पासू बहा रही हो। क्षणभरकी स्थिरता से वह ऐसी लगती है, मानो कोई योग-परिवाजिका दूसरोको ठगनेके लिये कपटपूर्ण ध्यान कर रही हो।
अस्तु जहां तक मैं सोचती है आगम-साहित्यके प्रति यदि हमारा दृष्टिकोण सम्यक् हो जाता है तो कोई कारण नही उसकी रमात्मकता और नयात्मकतामे भी हमे नीरसता या विसगतियोकी प्रतीति हो।
जैसाकि पूर्वमे बताया जा चुका है, जैन-मागम विशुद्ध अध्यात्म-शास्त्र है। अध्यात्मकी यात्रा पर यात्रायित व्यक्ति इनका मनुशीलन कर चैतन्य जागरण - सम्यक्त्वसे लेकर मोक्ष प्राप्ति तककी समग्र प्रक्रिया जान-समझ सकता है। फिर भी वर्तमानके सन्दर्भमे यदि हम पूर्व मान्यताप्रो और प्रतिवद्धतामोसे ऊपर उठकर व्यापक दृष्टिसे पागमोका अध्ययन-अनुशीलन करें तो पाएगे कि आधुनिक युगकी सर्वाधिक चर्चित और मान्य सभी ज्ञान-शाखाओका विकसित और प्रामाणिक प्राधार हमे यहा उपलब्ध होता है। भौतिक विज्ञान (Physics) afafanna (Dynamics) रसायन-विज्ञान (Chemistry) गणित (Mathematics) जीव-विज्ञान (Biology) मनोविज्ञान (Psychology) परामनोविज्ञान (Parapsychology)
इन समग्र विपयो से सम्बन्धित प्रचुर-सामग्री प्रागमो मे विखरी पड़ी है। मनुष्य के शरीर-निर्माण और व्यक्तित्व निर्माणकी दृष्टिसे माता-पिता का क्या अनुदान रहता है, इस दृष्टिसे ठाण द्रष्टव्य है। आगम-ग्रन्थोमे निर्दिष्ट गर्भाधान कृत्रिम गर्भाधान और गर्मसक्रमणको प्रक्रिया को जानने वाला व्यक्ति वैज्ञानिक उपलब्ध "परखनली शिशु" पर आश्चर्यचकित नहीं होता।
यह निविवाद है कि न्यूटन द्वारा उद्घोपित पृथ्वी के गुरुत्वाकर्षण सिद्धान्त की प्रस्थापना से पूरा वैज्ञानिक जगत् उपकृत हुप्रा है, लेकिन परम वैज्ञानिक भगवान् महावीरने विभिन्न पृथ्वियो के गुरुत्वाकर्षणके प्रभाव क्षेत्रका तथा अन्य पृथ्वियोके निवासियो पर होने वाले उसके प्रभावका प्रतिपादन आज से २५०० वर्ष पहले ही कर दिया था।
इसका अध्ययन अन्तरिक्ष अनुसंधान कार्य में अपना विशिष्ट महत्त्व रखता है।

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जीव विज्ञान, गणित और ज्योतिष शास्त्रकी सामग्री तो आगमो मे भरी पड़ी है। साथ ही उस समय का भारतीय रसायन-विज्ञान और चिकित्सा-विज्ञान कितना समृद्ध और विकसित था इसकी भी भरपूर सामग्री उपलब्ध होती है।
मनोविज्ञान और परामनोविज्ञानके बीज तो यत्र-तत्र बिखरे पडे ही हैं पर अनेकत्र उनका अकुरित, पल्लवित और पुष्पित रूप भी देखने मे आता है ।
वहा तात्विक विषयोके विश्लेषणके साथ-साथ साहित्यिक और मनोवैज्ञानिक तथ्य भी गम्भीरताके साथ विश्लेषित हुए है। इस क्रमसे मनुष्यकी शाश्वत मनोभूमिकाओ, मानवीय वृत्तियो तथा वस्तु सत्योका मार्मिक उद्घाटन हुआ है।
वृक्ष, फल, वस्त्र आदि व्यावहारिक वस्तुओके माध्यमसे मनुष्यकी मन स्थितियोका जैसा सूक्ष्म विश्लेपण आगमोमे हुआ है, वह अन्यत्र दुर्लभ है।
स्वर-विज्ञान और स्वप्न-विज्ञानकी प्रचुर सामग्री प्राप्त होती है। जैसे आज मनोविज्ञान व्यक्तिकी प्राकृति, लिपि और बोलीके आधार पर उसके व्यक्तित्वका अद्भन और विश्लेषण करता है, वैसे ही आगमो मे व्यक्तिके रङ्गके आधार पर उसके स्वरकी पहचान बताई है। जैसे
श्यामा स्त्री मधुर गाती है। काली स्त्री परुप और रूखी गाती है। केशी स्त्री रूखा गीत गाती है। कारणी स्त्री विलम्बित गीत गाती है। अन्धी स्त्री द्वत गीत गाती है। पिंगला स्त्री विस्वर गीत गाती है ।
अनुयोगद्वारमे भी व्यक्तिकी ध्वनि और उसके घोषके आधार पर उसके व्यक्तित्वका बहुत ही सुन्दर विश्लेषण किया गया है।
शब्द विज्ञानकी दृष्टि से ठाण सूत्र विशेष मननीय है। जिनमे दस प्रकार के शब्द, दस प्रकारके अतीतके इन्द्रिय-विषय, दस प्रकारके वर्तमानके इन्द्रिय-विषय तथा दस प्रकारके अनागत इन्द्रिय-विषयोका वर्णन है। ये इस बातकी ओर सकेत करते हैं कि जो भी शब्द बोला जाता है, उसकी तरगें आकाशीय रिकार्डमे अङ्कित हो जाती है। इसके आधार पर भविष्यमे उन तरङ्गोके माध्यमसे उच्चारित शब्दोका सङ्कलन किया जा सकता है।
जैन-पागमोका कथा-साहित्य भी समृद्ध है। ज्ञाताधर्मकथा, उपासकदशा, अन्तकृद्दशा, अनुत्तरोपपातिकदशा और विपाकश्रुत-ये अङ्ग तो विशेषत कथाप्रोके माध्यमसे ही अपने कथ्यको प्रस्तुत करते है। उत्तराध्ययन, राजप्रश्नीय, भगवती प्रादिमे भी तत्त्व प्रतिपादनके लिए कथानोका आलम्बन लिया गया है।
आगमो की कथाएँ वस्तुत मनोविज्ञान और परामनोविज्ञानके खोजियो के लिए एक प्रमूल्य खजाना सिद्ध हो सकती है।
यद्यपि प्रागमिक कथाएँ एकसी शैली, वर्ण्य-विषयकी समानता तथा कल्पना और कलात्मकताके अभावमे पाठकको प्रथम दृष्टिमे बांध नही सकती। उनमे अति प्राकृतिक तत्त्वोकी भी भरमार-सी प्रतीत होती है। फिर भी जव-जव तथ्योकी गहराईमे उतरकर रहस्यकी एक-एक परतको उतारनेका प्रयास होता है तो वे गहरे अर्थों और भावोका प्रकटन करती हैं। अन्वेपणकी

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नयी राहे उद्घाटित होती हैं। यद्यपि इनको पढनेसे सामान्यत कोई हृदयस्पर्शी मानवीय संवेदनाएं उभरती हो, ऐमा नही लगता, पर इनमे जो पूर्वजन्म और पुनर्जन्म सम्बन्धी तथ्य उभरते हैं, वे निश्चित ही प्राजकी मनोविश्लेपणकी प्रक्रियामोको पूनव्याख्यायित करते हैं। प्रागमोकी जन्मान्तरीय कथाएँ मनोवैज्ञानिक अन्वेपणको दृटिसे बहुत ही महत्त्वपूर्ण हैं ।
प्राजके वैज्ञानिक युगमे, जबकि प्रत्येक चिन्तन या तत्त्व प्रयोग परीक्षणकी कसौटी पर चढकर अपनी मूल्यवत्ता सिद्ध करता है, नयी प्रतिष्ठा अजित करता है, वैसी स्थिति मे भी पतिप्राकृतिक तत्त्वको मात्र पौराणिक या काल्पनिक मानकर उपेक्षित नही किया जा सकता है। अनि-प्राकृतिक Phenomenon को टालना आजके to-date ज्ञान-विज्ञानके परिप्रेक्ष्यमे अवैज्ञानिक ही प्रतीत होता है। क्योकि आज भौतिक-विज्ञान और मनोविज्ञानके क्षेत्रमे प्रतिप्राकृतिक घटनाएं और अतीन्द्रिय अनुभव भी प्रयोग और अनुसंधानके विषय बन चुके है। अन्तश्चेतनाके मूल की खोजमे ये अप्राकृतिकसे प्रतीत होनेवाले तत्त्व भी अनिवार्य "डाटा" के रूप मे वैज्ञानिक स्वीकृति प्राप्त कर चुके हैं।
जनकथा-साहित्य विशेषत भवानर कथाप्रोमे मनोवैज्ञनिक अन्वेपणकी भारी सम्पदा और सम्भावनाएँ मन्निहित है। उनकी शैली और शिल्पनकी ओर ध्यान न देकर एकबार मात्र उनके कथ्यका गहराईसे अध्ययन करने पर ज्ञात होता है कि जैन-पागमोको कथाएँ चैतन्य-जागरणकी जन्मान्तरगामिनी यानामे सार्थक कडियोके रूपमे ग्राह्य हैं ।
उल्लिखित समग्र दृष्टियोसे जैन-पागम-साहित्यका अनुशीलन करनेसे विदित होता है कि भारतीय सस्कृतिकी सरचना और भारतीय प्राच्य-विद्याप्रोके विकसनमे पाहंत वाड्मयका महत्त्वपूर्ण योगदान रहा है।
आगम साहित्यने जिम तरह उत्तरवर्ती साहित्य और सस्कृतिको समृद्ध और सपुट किया है, उमकी कहानी वहयायामी और बहसोपानी है। विषय वैविध्यकी धारामो-प्रधारामोमे स्रोतस्वित पागम वाड्मयने भारतीय माहित्यको प्राणवन्त बनाया है और अपनी मौलिक विशेषतामोसे उत्तरवर्ती समग्र साहित्यकी धाराको सुपुष्ट किया है। भगवान् महावीरके उत्तरवर्ती मनीषी प्राचार्योने प्राकृत, सस्कृत और अपभ्र शके माध्यमसे भारतीय साहित्यकी जो अद्वितीय व्यक्तित्वरचनाकी उसका आधारभूत तत्त्व प्रागम-साहित्य ही रहा है ।
वस्तुत भारतीय-सस्कृतिके सर्वाङ्गीण अध्ययनके लिए जैन-पागम साहित्यकी सामग्री उपयोगी ही नही, अनिवार्य भी है। जैन-पागमोके अध्ययन तथा जैन-परम्परा का पूर्ण परिचय प्राप्त किए बिना हिन्दी साहित्यका प्रामाणिक इतिहास भी नही लिखा जा सकता।
अस्तु, शोध विद्वानोसे यह अपेक्षा है कि जैन आगम-साहित्यके बारेमे अपने पूर्व दृष्टिकोणको बदलकर नयी दृष्टि निर्मित करें।
जैन विश्व-भारती लाडन (राजस्थान)

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जैन रहस्यवाद
डॉ० श्रीमती पुष्पलता जैन
मानव स्वभावतया सृष्टि के रहस्य को जानने का तीव्र इच्छुक रहता है। उसकी इसी जिज्ञासा के समाधान की पृष्ठभूमि मे हर देश मे विविध प्रयत्न किये गये हैं और उन प्रयत्नो का एक विशेष इतिहास बना हुआ है। हमारी भारत वसुधरा पर वैदिक काल से आधुनिक काल तक दार्शनिको ने इससे सम्बद्ध प्रश्नो पर चितन-मनन किया है और उसका निष्कर्ष ग्रन्थो के पृष्ठो पर अकित किया है।
रहस्य के इस स्वरूप को किसी ने गुह्य माना और किसी ने स्वसवेद्य स्वीकार किया। जैन सस्कृति मे मूलत इसका स्वसवेद्य रूप मिलता है जबकि जैनेतर सस्कृति मे गुह्य रूप का प्राचुर्य देखा जाता है। जैन सिद्धान्त का हर कोना स्वय की अनुभूति से भरा है। उसका हर पृष्ठ निजानुभव और चिदानन्द चैतन्य रस से प्राप्लावित है। अनुभूति के बाद तर्क का भी अपलाप नही किया गया, बल्कि उसे एक विशुद्ध चिंतन के धरातल पर खडा कर दिया गया। भारतीय दर्शन के लिए तर्क का यह विशिष्ट स्थान-निर्धारण जैन सस्कृति का अनन्य योगदान है।
रहस्यवाद की आधुनिक परिभापामो के चौखटे मे जैन रहस्यवाद को परिभाषा फिर नहीं हो पाती। इसलिए हम उसकी परिभाषा इस रूप मे करना चाहेगे-"अध्यात्म की चरम सीमा की अनुभूति रहस्यवाद है। यह वह स्थिति है जहा आत्मा विशुद्ध परमात्मा बन जाता है और वीतरागी होकर चिदानन्द रस का पान करता है।"
रहस्यवाद की यह परिभाषा जैन साधना की दृष्टि से की गई है। जैन साधना का विकास यथासमय होता रहा है। यह एक ऐतिहासिक तथ्य है। यह विकास तत्कालीन प्रचलित जैनेतर साधना से प्रभावित भी रहा है। इस प्राधार पर हम जैन रहस्यवाद के विकास को निम्न भागो मे विभाजित कर सकते है
1 प्रादि काल-प्रारम्भ से लेकर ई० प्रथम शती तक ।
10

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2 मध्यकाल-प्रथम-द्वितीय शती से लेकर 7-8 वी शती तक ।
3 उत्तरकाल-8-9 वी शती से आधुनिक काल तक ।
भेदविज्ञान हो जाने पर व्यक्ति प्रात्मज्ञ हो जाता है और अप्रमादी बनकर विकल्पजाल से विमुक्त हो जाता है। आदिकाल मे अहिंसा, सत्य आदि का विवेचन मिलता है पर उसका वर्गीकरण
और कर्मों के भेद-प्रभेद दिखाई नहीं देते। मध्यकाल मे कुन्दकुन्दाचार्य तक आते-जाते इन धर्मों का कुछ विकास हुआ जो उनके ग्रन्यो में प्रतिविम्बित होता है। उनके बाद उनके ही पद चिह्नो पर चलने वाले आचार्यों में उमास्वाति, समन्तभद्र, सिद्धसेनदिवाकर, हरिभद्र, मुनि कात्तिकेय, अकलक, विद्यानन्द, अनन्नवीर्य, प्रभाचन्द्र, हेमचन्द्र, योगीन्दु प्रादि प्राचायों के नाम उल्लेखनीय हैं जिन्होने अपनी सामयिक परिस्थितियो के अनुसार रहस्यवाद का विश्लेपण किया। साधना के स्वरूप मे कुछ परिवर्तन भी पाया। उत्तरकाल मे रहस्यवाद की प्राचारगत शाखा मे समयानुकूल कुछ और परिवर्तन हुआ। वाह्य प्राक्रमणो पोर विपदामो से बचने के लिए अन्तत प्राचार्य जिनसेन ने मनुस्मृति के प्राचार को जनीकृत कर दिया जिसका विरोध दसवी शताब्दी के प्रा० सोमदेव ने अपने यशस्तिलकचम्पू में मन्द स्वर में ही किया। इससे लगता है, तत्कालीन समाज उस व्यवस्था को म्वीकार कर चुकी थी। जैन रहस्यवाद की यह एक और सीढी थी जिसने उसे वैदिक संस्कृति के नजदीक ला दिया। इसके बाद इसे मुनि रामसिंह, बनारसीदास, रूपचद पाण्डे आदि कवियो ने अपनी अनुभूति से सजाया सवारा और विकमित किया जो उनके ग्रन्थो में परिलक्षित होता है।
अध्यात्मिक माधना की चरम परिणति रहस्य की उपलब्धि है। इस उपलब्धि के मागों में साधक एक मत नहीं है। इसकी प्राप्ति में कतिपय साधको ने शुभ-अशुभ अथवा कुशल-अकुशल कर्मों का विवेक खो दिया। बौद्ध धर्म के सहजयान, मन्त्रयान, तत्रयान, वज्रयान आदि इसी साधना के वीभत्स रूप हैं। वैदिक साधनानो मे भी इस रूप के दर्शन स्पष्ट दिखाई देते है। यद्यपि जैनधर्म भी इससे प्रखता नही रहा परन्तु यह सौभाग्य की बात है कि उसमे श्रद्धा और भक्ति का अतिरेक तो अवश्य हुमा, विभिन्न मग्री और सिद्धियो का प्राविष्कार भी हमा, किन्तु उन मत्रो और सिद्धियो की परिणति वैदिक अथवा वौद्ध सस्कृतियो में प्राप्त उस वीभत्स रूप जैसी नहीं हुई। यही कारण है कि जैन मस्कृति का मूल स्वरूप अक्षुण्ण तो नही रहा पर गहित स्थिति में भी नही पहुचा।
साधारणत जैन धर्म से रहस्यभावना अथवा रहस्यवाद का सम्बन्ध स्थापित करने के बाद उसके सामने प्रास्तिक-नास्तिक होने का प्रश्न खडा हो जाता है। पर्याप्त जानकारी के बिना कुछ विद्वानो ने जैनधर्म को नास्तिक दर्शनो की श्रेणी में बैठा दिया है। यह पाश्चर्य का विषय है । इसी कल्पना पर यह मन्तव्य व्यक्त किया जाता है कि जैन धर्म रहस्यवादी हो ही नहीं सकता। यही मूल मे भूल है।
सिद्धान्तत नास्तिक की यह परिभाषा नितान्त असगत है। नास्तिक प्रौर प्रास्तिक की परिभाषा वस्तुत पारलौकिक अस्तित्व की अस्वीकृति पर निर्भर करती है । जैन सस्कृति के अनुसार आत्मा अपनी विशुद्धतम अवस्था मे स्वय ही परमात्मा का रूप ग्रहण कर लेती है। दैहिक और मानसिक विकारो से वह दूर होकर परमपद को प्राप्त कर लेती है । इस प्रकार यहा स्वर्ग, नरक,

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मोक्ष आदि की व्यवस्था स्वय के कर्मों पर आधारित है। प्रत जैन दर्शन की गणना नास्तिक दर्शनो मे करना नितान्त असगत है।
जैन रहस्यभावना श्रमण सस्कृति की अन्यतम साधना है। जैन साधको ने आत्मा को केन्द्र के रूप में स्वीकार किया है। यह प्रात्मा जबतक ससार मे जन्म मरण का चक्कर लगाता है तबतक अशुद्ध रहता है और जव सकल कर्मों से मुक्त हो जाता है तो उसे विशुद्ध अथवा विमुक्त कहा जाता है। प्रात्मा की इसी विशुद्धावस्था को परमात्मा कहा गया है। परमात्मा पद की प्राप्ति स्व-पर विवेक रूप भेद-विज्ञान के होने पर ही होती है। भेदविज्ञान की प्राप्ति मिथ्यादर्शन, मिथ्याज्ञान
और मिथ्याचारित्र के स्थान पर सम्यग्दर्शन, सम्यग्ज्ञान और सम्यकचारित्र के समन्वित पाचरण से हो पाती है। इस प्रकार प्रात्मा द्वारा परमात्मापद की प्राप्ति ही जैन रहस्यभावना की अभिव्यक्ति है। यही अध्यात्म है जिसे अभिव्यक्ति के क्षेत्र मे बनारसीदास ने अध्यात्मशैली कहा है। स्वानुभूति और प्रात्मचिन्तन उसके केन्द्रीय तत्व हैं ।
इस सक्षिप्त विवेचन के बाद यह भी समझ लेना आवश्यक है कि जैन और जैनेतर रहस्यभावना मे क्या अन्तर है
जैन रहस्यभावना प्रात्मा और परमात्मा के मिलने की बात अवश्य करता है पर वहा प्रात्मा से परमात्मा मूलत पृथक नहीं। आत्मा की विशुद्धावस्था को ही सज्ञा दी गई है। जवकि अन्य साधानमो मे अन्त तक प्रात्मा और परमात्मा दोनो पृथक रहते हैं । प्रात्मा और परमात्मा के एकाकार होने पर भी प्रात्मा परमात्मा नही बन पाता। जैन साधना अनन्त आत्मानो के अस्तित्व को मानती है पर जनेतर साधनामो मे प्रत्येक प्रात्मा को परमात्मा का अश माना गया है।
जैन रहस्यभावना मे ईश्वर को सुख-दुख का दाता नही माना गया वहा तीर्थकर की परिकल्पना मिलती है जो पूर्णत वीतरागी और प्राप्त है । अत. उसे प्रसाददायक नही माना गया। वह तो मात्र दीपक के रूप मे पथदर्शक स्वीकार किया गया है। उत्तरकाल मे भक्ति प्रान्दोलन हुए और उनका प्रभाव जैन साधना पर भी पड़ा । फलत उन्हे भक्तिवश दु खहारक और सुखदायक के रूप मे स्मरण किया गया है। प्रेमाभिव्यक्ति भी हई पर उसमे भी वीतरागता के भाव अधिक निहित हैं।
3
ज
जैन साधना अहिंसा पर प्रतिष्ठित है । अत उसकी स्वस्थ भावना भी अहिंसा मूलक रही। षट्चक्र कुण्डलिनि आदि जैसी तान्त्रिक साधनामी का जोर उतना अधिक नही हो पाया
जितना अन्य साधनामो मे हुआ। 4 जैन रहस्यभावना का हर पक्ष सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र के समन्वित रूप
पर आधारित है। 5 स्व-पर विवेकरूप भेद-विज्ञान उसका केन्द्र है।
6 प्रत्येक विचार पक्ष निश्चय-व्यवहारनयाश्रित है।

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अन्त मे यह कह देना भी मावश्यक है कि जो लोग छायावाद और रहस्यवाद को लगभग समानार्थक मानते हैं उनका कथन सही नहीं है। छायावाद मूलत एक साहित्यिक प्रान्दोलन रहा है जबकि रहस्यवाद की परम्परा धाद्य परम्परा रही है इसलिए रहस्यवाद छायावाद को अपने सुकोमल अग मे सहज भाव से भर लेता है । एक असीम है, सूक्ष्म है, श्रमूर्त है, जबकि दूसरा ससीम है, स्थूल है मोर मूर्त है रहस्यभावना मे सगुण साकार भक्ति से निर्गुण निराकार भक्ति तक साधक साधना करता है पर छायावाद मे इस मूक्ष्मता के दर्शन नहीं होते ।
न्यू एक्सटेंशन एरिया
मदर, नागपुर (महाराष्ट्र)
अहिंसा, सयम श्रीर तप धर्म है। इससे ही सर्वोच्च कल्यारण होता है। जिसका मन मदा धर्म मे लीन है, उन मनुष्य को देव भी नमस्कार करते हैं।
(दशवेकालिक, 1 )
मव ही जीव जीने की इच्छा करते हैं, मरने की नही, इसलिए सयत व्यक्ति उस पीडादायक प्राणवध का परित्याग करते हैं ।
(दशकालिक 273 )
जो व्यक्ति कठिनाई से जीते जानेवाले सग्राम मे हजारो के द्वारा हजारो को जीते और जो एक स्व को जीते इन दोनो मे उसकी यह स्व पर जीत परम विजय है ।
1
(उत्तराध्ययन, 262)
तू अपने मे धतरग राग-द्वेष से ही युद्ध कर, जगत् मे बहिरग व्यक्तियो से युद्ध करने से तेरे
ส
लिए क्या लाभ ? सच है कि अपने में ही अपने (राग-द्वे प ) को जीत कर सुख बढता है ।
(उत्तराध्ययन, 263)
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जैन दर्शन में प्रतिपादित आधारभूत जीवन-मूल्य
प्रो० प्रवीणचन्द्र जैन
आज हम एक स्वतन्त्र और विकासशील देश के नागरिक हैं और आर्थिक क्रान्ति के द्वारा समाज की नव-सरचना के महत्वपूर्ण दौर से गुजर रहे हैं। सामाजिक विकास की दिशा में स्वतन्त्रता और समानता इन दो आधारभूत जीवन-मूल्यो के विषय मे जैनदर्शन का अभिमत जानना, बताना इस परिप्रेक्ष्य मे सर्वथा प्रासगिक है।
जनदर्शन न केवल मानव को, वरन् प्रत्येक जीव को और प्रत्येक जीव को ही नही प्रत्येक द्रव्य को स्वतन्त्र मानता है। जीव की स्वतन्त्रता इस दर्शन की मौलिक चिन्तना है। उसके स्वरूप को बिगाडना या सुधारना किसी अन्य के लिए सम्भव ही नही है। स्वभाव से वह स्वतन्त्र है और विभाव से वह अपने पापको परतन्त्र समझता है। "अप्पा मित्त अमित्त च" आत्मा ही अपना मित्र है, वही उसका शत्रु है। अपने ही विभावो के कषायित रूपो को-राग, द्वेष और मोह को जीतकर वह 'जिन' बनता है और अपने सद, चित् और प्रानन्दमय स्वतन्त्ररूप मे प्रतिष्ठित, हो जाता है। यह तो जीव का भ्रम है कि वह कर्मबद्ध है और परतन्त्र है। इस भ्रम को दूर करने के लिए उसे आस्था के साथ ज्ञान और आचरण की सम्यक्त्वपूर्ण साधना में लीन होना पडता है।
जनदर्शन की दूसरी मौलिक चिन्तना है, समता । जीवो की समानता और स्वतन्त्रता दोनो एक दूसरे के पूरक है। इससे जीवो की पारस्परिक स्थिति स्पष्ट होती है। एक जीव दूसरे जीव के उपकार या अपकार मे निमित्त तो बन सकता है पर इससे उसकी समता किसी भी तरह खण्डित नहीं होती। कोई जीव छोटा या बडा नही, निकृष्ट या उत्कृष्ट नही। जैसे प्रत्येक जीव स्वतत्र है वैसे ही समान भी है। आध्यात्मिक धरातल पर सारे जीव समान है। सभी जीव अनन्त दर्शन अनन्त ज्ञान, अनन्त वीर्य और अनन्त सुख इस अनन्त चतुष्टय से सम्पन्न हैं। हमे जो असमानता भापित होती है वह तो उसके शारीरिक या, पोद्गलिक परिवेश के कारण है। भौतिक घरातल पर असमानता अनिवार्य है। तियंच, पशु, देव और मानव का भेद इसी घरातल पर है। भौतिकता के कारण ही काले और गोरे का भेद है। मोटे और दुबले का भेद है। स्त्री, पुरुप और नपुसक का भेद है। बौद्धिक उपलब्धियो मे भी इसी प्रकार व्यक्तिश अपेक्षाकृत भेद है। आज तक की कोई सामाजिक व्यवस्था केवल भौतिक आधार पर ऐसे भेदो को नही मिटा सकी। भौतिक दृष्टि का
14

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यदि प्राध्यात्मिक परिष्कार न हो तो मानवीय दुखो का हटाने के लिए जुटाई गई सुख-सुविधाए समता के नाम पर घोर से घोर विपमताए उत्पन्न कर देती हैं। शान्ति और सामाजिक न्याय की स्थापना के नाम पर सघों और युद्धो की प्रतिहिंसात्मक भावनायो मे उत्तरोत्तर उभार पाता रहता है और फिर उनको समाप्त करने के सारे भौतिक प्रयल एक मात्र विवाद या परिचर्चा के विपय वनकर व्यर्थ हो जाते हैं।
भौतिकतावादी दृष्टि की विमगतियो और विफलतापो के सन्दर्भ मे जैनदर्शन यही कहता है कि समस्या का समाधान आध्यात्मिक हे उसे स्वीकार करो। बहिर्मुख-वहिरात्मा-मत रहो, अन्तर्मुख बनो, अन्तरात्मा बनते ही तुम देखोगे कि तुम तो स्वय परमब्रह्म हो, परमात्मा हो। जीव का स्वभाव परमात्मा है । सब परमात्मा बन सकते हैं।
स्वतन्त्र और समान बनने के लिए प्रात्मा को कुछ करना नही है। स्वतन्त्रता और समानता बाहर से आने वाली वस्तुए नही है। वे तो आत्मा के अपने गुण हैं। अपने धर्म हैं। उसे यह भ्रम हो गया है कि बाहरी तत्व है। इस भ्रम को हटाना है। परतन्त्रता और विषमता के भ्रम को हटाने के लिए उन्हे ही छोडना होगा। छोडने के प्रयत्नो की लम्बी मीमामा को सक्षेप में त्याग और तप कहा गया है। त्याग और तप से आत्मा परिग्रह के सारे अभिग्रहो से मुक्त हो जाता है।
स्वतन्त्रता और समानता की अनुभूति गृहस्थ दशा मे भी उतनी ही आवश्यक है जितनी कि साधु-दशा मे। अश भेद रहता है, वह रहेगा यदि हम आर्थिक समता को गृहस्थ जीवन के लिए आवश्यक मानते हैं तो उसके लिए भी एक वृत्ति का विकास करना होगा। वृत्ति का विकास आध्यात्मिकता के अतिरिक्त और कुछ नही है। उदाहरण के लिए, हम कहते हैं-जनतन्त्री या लोकतन्त्री शासन व्यवस्था मे नया समाज बनाने के लिए जन-जन का योग चाहिए। केवल कानुन बनाने से काम नही चलेगा। जन-सहयोग जो एक आध्यात्मिक वृत्ति है उससे ही नये समाज की रचना होगी। इससे यह स्पष्ट हुआ कि समाज का प्रत्येक व्यक्ति सामाजिक समानता मे आस्था रखने वाला हो, प्रात्म विश्वासी हो, वह वैचारिक दृष्टि से सामाजिक विषमतारो को अमान्य करे और उन्हे मन वचन और काय के सुसयत आचरण से दूर करे। त्याग और सयम के विशिष्ट आचरण से ही भौतिक विषमतामो को किसी हद तक दूर किया जा सकता है।
जन सहयोग प्रबुद्ध होना चाहिए। उसे पाने के लिए जनदर्शन ने एक दृष्टि दी है। वह है अनेकान्त दृष्टि पदार्थो के स्वरूप को समझने की दृष्टि । वस्तु का स्वभाव ही उसका धर्म है। वह अनन्त रूपात्मक है। इन रूपो को गुण भी कहा जाता है। ये गुण साधारणत किसी भी व्यक्ति के द्वारा एक काल मे देखे समझे या बताये नही जा सकते। अनेकान्त दृष्टि विभिन्न व्यक्तियो द्वारा विभिन्न कालो मे विभिन्न अपेक्षामो से कहे गये एक ही वस्तु के अनेक गुणो का ममझने में सहायक होती है। इससे समाज मे सहिष्णुता सह-अस्तित्व पोर निष्पक्षता के भावो का उदय होता है। मस्कृतियो के समन्वय मे मर्वधर्म समभाव मे भी यही दृष्टि रहती है। इमे सम्यग्दृष्टि भी कहते हैं । इसी दृष्टि का एक रूप लोक दृष्टि है जो लोकहित के मूल में रहती है। इस दृष्टि में सत्य के प्रति अभिनिवेश रहता है, यह मानव को दुराग्रहो से बचाती है। इमी दृष्टि को कुछ इस प्रकार से भी कहा जा सकता है -हम स्वय दुराग्रही न हो दूसरो को अपनी बात तो कहे पर उमे उन पर लादें नही, मत्य बहु-प्रायामी होता है, भाषा के द्वारा उनके किमी एक प्रश की ही किमी
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प्रपेक्षा मे अभिव्यक्ति होती है हम उस घपेक्षा को समझें। तो विरुद्ध सी प्रतीत होनेवाली बातो मे मगति था जायगी अनिवार्यत श्रावश्यक है ।
अनेकान्त दृष्टिवाले व्यक्तियो का प्राचरण सम्यवत्व को लिये हुए होता है सम्यक्त्वी जागरुक होता है, वह सत्य को स्वीकारता है और मिथ्या से बचता है। उससे जीवन-साधना हो सकती है । स्पष्ट है ऐसा व्यक्ति जो सत् है उसे मानता है, श्रमत् को नहीं मानता। न तो वह "पर" को "स्व" मान सकता है पीर न वह "स्व" को "पर" ही बता सकता है। उसका व्यवहार दूसरो को सत्यनिष्ठ बनाने मे निमित्त बनता है । मत्वनिष्ठना की प्रेरणा उससे मिलती है। यही उसका उपग्रह या उपकार है। संयोग या निमित्त बनाने के अतिरिक्त वह और कुछ हो ही नही सकता। वह मानी नही होता, कृत्रिमता, माया, छल, कपट से दूर रहता है। दूसरे के प्राप्य का अपहरण करना उसके स्वभाव मे ही नही होता । उसके मौलिक ग्रजंन प्रौर मचय दोनो की सीमाए घटती जाती हैं, अनिवार्यत आवश्यक का ग्रहण और शेष का परित्याग स्वत होता है इस सबसे उसके जीवन मे शून्यता, रिक्तता या प्रभाव की अनुभूति नही होती। वह उसके स्वय के अनन्त दर्शन, अनन्त ज्ञान,
इस प्रकार यदि दृष्टि अनेकान्तात्मक हो अहिंसक समाज की रचना मे यह दृष्टि
अनन्त शक्ति और अनन्त सुख मे विलीन रहता है- यही उसका ब्रह्मचयं है । अहिंसा सत्य, प्रचीर्य, अपरिग्रह और ब्रह्मचर्यं इन पाच जीवनमूल्यों की यह आध्यात्मिक पृष्ठभूमि है जिसे जैनदर्शन गृहस्थो के लिए धणुग्रतो के रूप मे घोर साधुमो के लिए महाव्रतो के रूप मे प्रस्तुत करता है।
सक्षेप मे, जैनदर्शन की मान्यता है कि मानव जड और चेतन का स्वरूप समझता है, उसके अन्तर को पहचानता है। न तो वह दीन है और न होन है । वह शरीर नहीं, शरीर सयुक्त है । वह आध्यात्मिक शक्तियो का पुंज है। मानव जीवन सर्वश्रेष्ठ जीवन है। इसी जीवन मे उसके भ्रम दूर होते हैं और उसे अपने प्रापकी अनुभूति होती है । गृहस्थ दशा मे उसे अनेकान्त दृष्टि होना चाहिए दूसरो की दृष्टि का धादर करना चाहिए किसी को भी दीन या हीन समझना स्वरूप को खोना है और सब जीवो को समान मानना स्वरूप की प्रतिष्ठा है। उसे धारमविकास के रहस्य को समझना है, उसकी गहराइयो मे प्रवेश करना है तभी वह समझ सकता है कि आत्म विकास ही लोक-विकास है, आत्मोद्धार ही लोकोद्धार है ।
भारतीय संस्कृति मे स्वतन्त्रता घोर समानता के चिन्तन का विकास भौतिक सकीर्णताम्रो से चाहे कभी कभी ग्राच्छन्न हो गया हो पर उसका व्यापक रूप सदा बना रहा है। जैनदर्शन द्वारा प्रस्तुत स्वतन्त्रता और समानता के सशक्त विचार, उसकी सहानुभूतिपूर्ण प्रनेकान्त दृष्टि और अहिंसामय श्राचरण की व्यवहार्यताये - सब इस व्यापक परिप्रेक्ष्य मे जन जन को आत्मबोध देने वाले, अपने शक्ति के स्वरूप को प्रकट करने वाले सिद्ध हुए हैं ।
निदेशक, जैन विद्या सस्थान
श्री महावीरजी (राजस्थान)
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जैन मन्त्र-विद्या
श्री सोहनलाल देवोत
माजके भौतिक युग में मन्त्र-विद्या को उपेक्षा की दृष्टि से देखा जा रहा है । मनुष्य प्राज के उपलब्ध भौतिक ज्ञान से विकसित यन्यो और तकनीकी ज्ञान को ही सब कुछ मान बैठा है। हमारे पूर्वाचार्यों, ऋषि-महपियो ने शक्ति की खोज शब्दो तथा विचारो को एक निश्चित प्रक्रिया में की थी। किन्त माज के भौतिक विज्ञान के प्राचार्यों ने शक्ति की खोज अण, परमाण प्रादि मे की है। भौतिक विज्ञान के अन्वेपण वस्तु जगत् की शक्ति का ही पता लगा सकते हैं । अत भौतिक विज्ञान की बड़ी से बडी सफलता वस्तु-जगत तक ही सीमित रहती है। शब्द-तत्व की शक्ति की साधना सजग मानव मस्तिष्क से ही सम्भव है । शब्द-जगत मे असीम शक्ति के भण्डार पड़े हुए हैं। जिस प्रकार वैज्ञानिक वस्तु-जगत की सोजो को लोक-कल्याणकारी कार्यों में लगाकर व्यक्ति व समाज का हित कर सकता है, उसी प्रकार मन्त्र-साधक शब्द-शक्ति को जगाकर लोक-कल्याणकारी कार्यों मे उसको लगा सकता है । इसी हेतु मन्त्र-साधको ने शब्द-जगत की शक्तियो की खोज की और उन तक पहचने के उपाय हमारे लिए प्रशस्त किये हैं। समस्त धामिक साधनाए, पूजापाठ, जप-तप, ध्यान, योग प्रादि वे प्रक्रियाए हैं जिनके द्वारा शब्द-जगत की शक्ति को विकसित किया जा सकता है।
मन्त्र का प्राधार शब्द है। मन्त्र-विज्ञान को शब्द-विज्ञान अथवा ध्वनि-विज्ञान भी कह सकते हैं । शब्द की ध्वनि मे एक शक्ति छिपी हुई है जो वर्ण ध्वनियो के अनुसार भिन्नता रखती है । यहा मन्त्र की शास्त्रीय परिभाषा न कर मन्त्र-विज्ञान अथवा शब्द-विज्ञान को आधुनिक परिप्रेक्ष्य मे परिभाषित करना अधिक उपादेय होगा।
शब्द मे अपरिमित सामथ्यं है । शब्दों के उच्चारण से ध्वनि पैदा होती है। ध्वनि से कम्पन उत्पन्न होते हैं। वे कम्पन इथर तत्व के माध्यम से विश्व-भ्रमण कर कुछ क्षणो मे लौट पाते हैं। विभिन्न समान शक्तियो से एकता का स्थापित होना प्राकृतिक नियम है। इसलिये कम्पनों का पुज अपने केन्द्र तक लौटते-लौटते अपनी शक्ति बढा लेता है । यह कार्य इतनी तीव्र गति से होता है कि साधक को इसका अनुभव भी नही हो पाता कि शब्दो के उच्चारण मात्र से चमत्कार कैसे उत्पन्न हो रहे हैं?
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अब विज्ञान की सहायता से प्रत्येक ध्वनि का चित्र लेना सम्भव हो गया है। ध्वनि कम्पन के चित्रण को स्पेक्टोग्राफ की सज्ञा दी गई है। मिसवाट्स एज ने शब्द विज्ञान के चमत्कारी प्रयोग लन्दन मे दिखाये थे। वह अपने द्वारा निर्मित सगीत यन्त्र "इडोफोन" को विधि पूर्वक वजाती थी, जिससे अनेक प्रकार के रूप बन जाते थे। उसने यह व्याख्या की कि वाद्य-यन्त्र को किस विधि से वजाने पर किस प्रकार के चित्र चित्रित होते हैं। इससे यह परिणाम निकला कि ध्वनियो से विविध प्राकृतिया बनती हैं । तथा यह शब्दो के सूक्ष्म कम्पनो का ही परिणाम है ।
कैलीफोनिया विश्वविद्यालय के प्रसिद्ध भूगर्भशास्त्री डॉ. हर्बट ह्वर ने शब्द के सूक्ष्म कम्पनो से एक ऐसा नाजुक परीक्षण किया जो अन्य माधुनिक उपकरणों के लिये असम्भव था। उन्होने शब्द के सूक्ष्म कम्पनी द्वारा एक वारीक हड्डी के मल को साफ किया। यदि यह कार्य किसी ब्लेड से किया जाता तो हड्डी निश्चित रूप से टूट जाती। परन्तु डॉ. हर्ट हर ने शब्द शक्ति से यह असम्भव कार्य सम्भव कर दिखाया।
हमारे पूर्वाचार्यों ने प्रत्येक मन्त्र का गठन कुछ ऐसे चमत्कारी ढग से किया है कि उसका सीधा प्रभाव हमारी सूक्ष्म ग्रन्थियो, पट्चको और शक्ति केन्द्रो पर पड़ता है, जिससे सूक्ष्म जगत के शक्ति केन्द्र जागृत होते हैं। मन्यो के विधिपूर्वक गठन से वह शब्द उससे सम्बन्धित यौगिक ग्रन्थियो को गुदगुदाते हैं। उनकी सोयी हुई शक्तियो को जगाते हैं। उन ग्रन्थियो मे स्फूर्ति पाने से वे क्रियाशील हो जाती हैं, जिस प्रयोजन के लिए जो मन्त्र होते हैं वे उसी प्रकार की ग्रन्थियो को जगाते हैं, उन्ही पर वे प्राघात करते हैं। इन ग्रन्थियो की क्रियाशीलता से साधक को विभिन्न प्रकार की सिद्धिया प्राप्त होती हैं, जो दूसरो को चमत्कार दिखाई देती हैं। परन्तु वह वास्तव मे शब्दो की वैज्ञानिक प्रक्रिया का ही परिणाम है।
प्रास्दिया के वैज्ञानिक श्री लेबर लेजारियो ने बीजमन्त्रो का शरीर के विभिन्न अगो पर कसा प्रभाव पडता है, इसका प्रयोग करके लिखा है कि प्रणव "3" के उच्चारण से हृदय, मस्तिष्क, पेट और सभी सूक्ष्म इन्द्रियो पर प्रभाव पड़ता है। "हां" से फेफडो, गले, पेट, हृदय और मस्तिष्क को बल मिलता है । "ह्रीं" से पाचन-यन्त्रो, फेफडो, गले और हृदय पर प्रभाव पड़ता है । "ह." से पेट, जिगर, तिल्ली, मातो और गर्भाशय को शक्ति मिलती है । "ह" से मूत्र मार्ग निरोग होता है। "ह्रौं" से उदर विकार दूर होते हैं, पक्वाशय और प्रामाशय सशक्त होते हैं, मूत्राशय शुद्ध होता है, कब्ज दूर होता है। "ह" से प्रश्न-नली को और फेफडो को बल मिलता है।
रोग निवारण मे, इस्पात की चादरो को काटने मे, लॉण्डी तथा सिंचाई साधनो मे ध्वनि शक्ति का प्रयोग विद्युत की तरह होने लगता है। जब ध्वनि-शक्ति की सहायता से उपर्युक्त लाभ प्राप्त किये जा रहे हैं, तो मन्त्र-विद्या जो ध्वनि शक्ति पर आधारित है उस पर अविश्वास कैसे किया जा सकता है।
शब्द की सामर्थ्य सभी भौतिक शक्तियो से बढकर सूक्ष्म विभेदन क्षमता वाली होती है। इस बात की निश्चित जानकारी हमारे पूर्वाचार्यों को थी। इसी कारण उन्होने मन्त्र-विद्या का विकास किया। कालान्तर मे सम्प्रदाय भेद से अनेक मन्त्रशास्त्रो की रचना हुई। भारतीय मन्त्र-शास्त्र की विशाल परम्परा रही है। इस परम्परा मे अन्य सम्प्रदायो की तरह जैन सम्प्रदाय मे
क्तियो से बायो। इसी कारण उन्होंने मन्ना भारतीय
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मोमेतिर पर मारा मे उपमहासे। सम्प्रदायमा
मोर " मnt मामा पार एमरा मन प्रगट ए है ऐगा। है। ऐगाम
friz.rrm मी मामासाशर (रपर एक व्य RAMERA UTTAR TMT गम मे नि प्रकार उपमन्प होता महामात समोरार
Pricfrum, गिटा. पारिजात
marar RTREAM रामोकार महामार में मायरायनियो एक विश्लेषण
ELLL
rri
r mr.
or
::....
-
पापा •
पो
16
Ram Tn. nnामित मर्ग को मिमाने पर प्य मो •riram" मा पगि पर में पागंत "R"ग प्रापरा पणं मो. में परमोगरायरोको गप्टिमिनागार हो जाती है। मपा"IE 35 (1) TT (R) मम ए ऐ मो यो पर" भगो । उपर्युगमा पृपा बारो पर गगम • T i mim-----------ए-
नए, - मन -गण--1- 1-1
2
यू-1-णिनम् -----
-----1-1.+ए

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इन व्यजनो मे पुनरुक्त न्यजनो को छोड देने पर निम्न स्वरूप बनता है
357 444 62 6 7 7 1 ध्वनि सिद्धान्त के आधार पर उपयुक्त वणं के वर्गाक्षर वर्ग का प्रतिनिधित्व करते हैं । जैसे-"घ=कवर्ग, 2 जम्च वर्ग, 3 -टवर्ग, 4 घ=तवर्ग, 5 म-पवर्ग, 6 य र ल व, 7 स-शष सह" अस्तु इस महामन्त्र की समस्त मातृका ध्वनिया निम्न प्रकार हुई अ आ इ ई उ ऋ ऋ ल ल ए ऐ ओ औ अम क् ख् ग् घ् ड, च छ ज झ ञ्, ट ठ ड ढ ण, त् थ् द ध् न, प् फ् व् म् म्, य र ल व श ष स ह ।
उपर्युक्त विश्लेषण से यह बात सिद्ध हो जाती है कि मन्त्र-शास्त्र की जननी मातृकाक्षर की उत्पत्ति णमोकार मन्त्र से हई। जब णमोकार मन्त्र को अनादिसिद्ध माना जाता है, तब मातृकाक्षर का अनादिसिद्धपना स्वत ही सिद्ध हो जाता है। भट्टारक सकलकीर्ति ने अपने प्रसिद्ध ग्रन्थ "तत्वार्थसारदीपक" मे वर्णमातृका का अनादिपना तथा समस्त प्रागम की रचना करने वाली ऐसी वर्ण मातका के ध्यान करने का निर्देश दिया है।
आज के वैज्ञानिक को यह पढकर आश्चर्य होगा कि हजारो वर्ष पूर्व हमारे पूर्वाचार्यों ने इस मातृका वणों का देवी स्वरूप, विस्तार और प्रभामण्डल समझा दिया था। विद्यानुवाद के मन्त्रव्याकरण-प्रकरण चतुर्थ मे प्रत्येक वर्ण की शक्ति एव उसके विशिष्ट लक्षण बतलाये हैं। जैसे"अ"-वृत्तासन, हाथी का वाहन, सुवर्ण के समान वर्ण, कुकुम गध, लवण स्वाद, जम्बूद्वीप मे विस्तीर्ण, चार मुख, अष्ट भुजा, काली आख, जटामुकुट सहित, मोतियो के आभूषण, अत्यन्त बलवान, गम्भीर, पुल्लिग ऐसा "अ" कार का लक्षण है। वर्ण मातृका अर्थात् वर्णमाला का प्रत्येक वर्ण मन्त्र है, क्योकि इसके मनन से विशिष्ट शक्ति उत्पन्न होती है। जैसे-"अ'अव्यय व्यापक, मात्मा के एकत्व का सूचक, शुद्ध बुद्ध, ज्ञान रूप शक्ति का द्योतक, प्रणव बीज का जनक । 'ऋ"ऋद्धि बीज, सिद्धि दायक, शुभकार्य सम्बन्धी बीजो का मूल, कार्य सिद्धि का सूचक । "क"शक्तिबीज, प्रभावशाली, सुखोत्पादक, सन्तान प्राप्ति की कामना का पूरक, कामबीज का जनक । "ए"-शान्ति सूचक, आकाश बीजो मे प्रधान, ध्वसक बीजो का जनक, शक्ति का स्फोटक । "व" सिद्धिदायक, प्राकर्षक, ह., र और अनुस्वार के सयोग से चमत्कारो का उत्पादक, सारस्वत बीज, भूत-पिशाच-शाकिनी-डाकिनी आदि की बाधा का विनाशक, रोग हर्ता, लौकिक कामनामो की पूर्ति के लिये अनुस्वार मातृका का सहयोगापेक्षी, मगल साधक और विपत्तियो का रोधक ।
समस्त वणों की वर्णशक्ति तथा समस्त ध्वनिया मगल मन्त्र णमोकार मे सन्निविष्ट हैं। इसीलिये उसे मन्त्रराज से विभूषित किया गया है। यह मन्त्रराज समस्त ससार का सार एव सर्व मनोरथो का दाता ही नही मोक्ष प्राप्ति का सेतु भी है। अत आत्मसाधक उक्त प्रात्मविकासात्मक पचपरमेष्ठी मगल मन्त्र से अथवा बीज मन्त्र युक्त पचपरमेष्ठी मन्त्री और उसकी ध्वनियो के घर्षण
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से अपने भीतर प्रात्मिक शक्ति का प्रस्फुटन करता है । यह शक्ति श्रात्मपरक होते हुए भी परकल्याण मे परम सहायक होती है। प्रस्तु पूर्वाचार्यों ने वरांशक्ति की ध्वनियों का वैज्ञानिक गुठन कर अन्य मन्त्रो की भी रचना की । अर्थात् मन के साथ जिन वर्णं ध्वनियो का घर्षण होने से दिव्य ज्योति प्रगट होती है उन ध्वनियों के समुदाय को भी प्राचार्यों ने मन्त्र नाम से ही सम्बोधित किया है। मन्त्रो का बार-बार उच्चारण किसी सोते हुए को बार-बार जगाने के समान है। यह प्रक्रिया दो स्थानो के बीच बिजली का सम्बन्ध जोड दिये जाने के समान है। साधक की विचार-शक्ति स्विच का काम करती है और मन्त्र-वाक्ति विद्युत लहर का जब मन्त्र सिद्धि हो जाती है, तब साधक अपनी आत्मिक शक्ति से अभीष्ट कार्यों की चमत्कारपूर्ण सिद्धि करता है । साधक की प्रात्मिक शक्ति से आकृष्ट देवता साधक के समक्ष अपना श्रात्मार्पण कर देता है जिससे देवता की समस्त शक्ति उस साधक मेधा जाती है और साधक लोक मे श्रभीष्ट कार्यों की चमत्कारपूर्ण सिद्धि करता है। यह प्रश्न उठना भी स्वाभाविक है कि जब णमोकार मन्त्र से ही समस्त कार्यों की सिद्धि हो जाती है तब अन्य मन्त्रो की रचना की आवश्यकता क्यो हुई ? णमोकारमन्त्र आत्मविकासात्मक मन्त्र है । इसके द्वारा श्रात्मशक्ति का विकास किया जाता है। किन्तु उस शक्ति का उद्घाटन एक निश्चित एव परिष्कृत जीवन यापन करने पर ही होता है अन्यथा अपेक्षित चमत्कारी कार्यों की सिद्धि नही होती है । अत पूर्वाचार्यों ने लोक-कल्याणकारी दृष्टि को ध्यान मे रखकर सासारिक त्वरित कार्य सिद्धि के लिये सुगम मार्ग युक्त शान्तिक एव पौष्टिक मन्त्रो का वैज्ञानिक गुठन किया है।
शातिक मन्त्र
जिन ध्वनियों के वैज्ञानिक सन्निवेश के घर्षण द्वारा भयकर श्राधि-व्याधि, व्यन्तर, भूतपिशाच की पीडा, क्रूरग्रह, जगम स्थावर विष, अतिवृष्टि, अनावृष्टि दुभिक्षादि इतियो और चौर आदि का भय प्रशान्त हो जाय उन ध्वनियों के सन्निवेश को जैनाचार्यों ने शान्तिमन्त्र से सम्बोधित किया है ।
आधुनिक विज्ञान ने भी लोक-कल्याण मे रोग निवारण के लिए ध्वनि तरंगो के सफल परीक्षण किये हैं। परिणामस्वरूप शारीरिक रोगो मे हो नही वरन् मानसिक रोगो मे भी लाभ प्राप्त हो रहा है । भारतीयो के लिए रोग निवारण के लिए मन्त्रो का प्रयोग एक साधारण सी बात रही है। हर भारतीय इसमे पारगत होता था । जीवन के हर क्षेत्र में इस विद्या का लाभ
उठाया जाता था।
मानसिक शातिदायक मन्त्र
"ॐ श्रहं श्रसि
उसा नम ॥"
इस मन्त्र का नित्य स्मरण करने से मानसिक शान्ति रहती है तथा हर प्रकार के क्लेश
का नाश होता है ।
सिर दर्द निवारण मन्त्र
"ॐ ह्रीं श्रहं णमो प्रोहिजिरणारण परमोहिजिरणारण शिररोगविनाश भवतु ॥ "
नेत्र रोग निवारण मन्त्र
"ॐ ह्रीं श्रहं रामो सम्बोहिजिरणारा प्रक्षिरोगविनाशन भवतु
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कर्णरोग निवारण मन्त्र :
"ॐ ह्रीं अहं णमो प्रणतोहिजिणाणं कर्णरोगविनाशन भवतु ।।" श्वास रोग निवारण मन्त्र :
"के ही अहं णमो सभिण्णसोदराणश्वासरोगविनाशन भवतु ॥" ज्वरनाशक मन्त्र :
"ॐ ह्री अहं सर्व ज्वर नाशय नाशय के णमो सर्वोषधि पत्ताण ही नम ।" प्राधाशीशी नाशक मन्त्र :
ॐ ह्री परमोहिजिणाण के ह्रीं क्रो को इत्रों स्वाहा । चोर भय हरण मन्त्र :
ॐ णमो अरहताण प्राभिणी मोहिणी मोह मोह्य स्वाहा ।" बिच्छ विष निवारण मन्त्र :
तीर्थकर पार्श्वनाथ प्रसादात् एष योग फलतु ।
मत्र-मां के खं स्वाहा अथवा ऊँ पक्षिस्वाहा । मेघवृष्टि कारक मन्त्र :
___"ॐ नमोहल्व्यू मेघ कुमाराण के ह्रीं श्रीं नमो स्म्ल्व्यू मेघकुमारा ण वृष्टि कुरु-कुरु ह्रीं सवोषट् । मेघवृष्टि स्तम्भक मन्त्र :
"ॐ ह्रीं श्रीं सो क्षक्ष मेघकुमारकेभ्यो दृष्टि स्तम्भय स्वाहा ।
अग्नि शमन मन्त्र :
"ॐ णमो के अहं प्रसि मा उ सा णमो अरिहताण नम ।"
उपर्युक्त मत्रो का प्रभाव साधक के द्वारा एक निश्चित मार्ग का अवलम्बन करने पर ही होता है। पौष्टिक मन्त्र :
___ जिन ध्वनियो के वैज्ञानिक सरचना के घर्षण द्वारा सुख-सामग्रियो की प्राप्ति अर्थात् जिन मत्रो के द्वारा धन-धान्य, सौभाग्य, यशकीति, बुद्धि तथा संतान प्रादि की प्राप्ति हो उन ध्वनियो की सरचना को पौष्टिक मत्र कहते हैं। ऋद्धि-सिद्धि प्रहं मन्त्र :
“ॐ ह्रीं णमो अरहतारण मम ऋद्धि वृद्धि समीहित कुरु कुरु स्वाहा । विधि -शुद्ध होकर प्रतिदिन प्रात साय 108 बार मत्र का जाप करें तो सर्व प्रकार की ऋद्धि-सिद्धि प्राप्त होती है।
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विद्या प्राप्ति मन्त्र :
"ऊँ णमो घउदस पुन्वीण झौं भी नम स्वाहा ।" विधि - इस मत्र का विधि पूर्वक 21 लाख जाप करने के पश्चात् नित्य प्रात साय एक-एक माला गिनने से अद्भुत विद्या की प्राप्ति होती है।
इस प्रकार अन्य सम्प्रदायो के मन्त्र-शास्त्रो की तरह जैन मन्त्र-शास्त्रो की भी एक विशाल परम्परा है । आज के इस वैज्ञानिक युग मे लोग इस महत्वपूर्ण परम्परा को केवल अन्धविश्वास मात्र बताकर इसकी उपेक्षा करते हैं। किन्तु यदि इस विद्या का वैज्ञानिक अध्ययन किया जाए एव तथ्यो का विश्लेषण किया जाए तो निश्चित ही मानव जीवन की उलझी हुई गुत्थियो को सुलझाकर पृथ्वी पर ही स्वर्ग बनाने की क्षमता प्राप्त की जा सकती है। किन्तु कब? जिस प्रकार भौतिकविज्ञान के प्राचार्यों ने शब्द-विज्ञान के रहस्यो को प्रगट कर नई आस्थाए बनाई हैं, उसी तरह मत्रसाधको का भी कर्तव्य हो जाता है कि वे मत्रो के लोक-कल्याणकारी स्वरूप को समाजोत्थान मे प्रयुक्त करें तथा लुप्त प्राय विधि-विधानो की शोध एव उनके विकसित करने का प्रयत्न करे, ताकि इस वैज्ञानिक युग मे मन्त्र-शक्ति पर इवते हुए विश्वास को पुन उभारा जा सके।
ॐ शान्ति शान्ति शान्ति
रिसर्च स्कॉलर दर्शन विभाग सुखाडिया विश्वविद्यालय, उदयपुर (राज.)
यह अहिंसा भयभीत प्राणियो के लिए शरणभूत है, पक्षियो के लिए आकाश मे गमन-उडने के समान है। यह अहिंसा प्यास से पीडित प्राणियो के लिए जल के समान है, भूखो के लिए भोजन के समान है, समुद्र के मध्य डूबते हुए जीवो के लिए जहाज के समान है, दुखो से पीडित जनो के लिए औषध बल के समान है, और भयानक जगल मे सघ के साथ गमन करने के समान है।
(प्रश्नव्याकरण सूत्र, 108)
१८

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जैन दर्शन का सामान्य-विशेषवाद
-डॉ० बशिष्ठ नारायण सिन्हा
दार्शनिक जगत् मे यह बहुत कठिन समस्या है कि पदार्थ या तत्व को सामान्य माना जाए अथवा विशेष, एक अथवा अनेक । इसके समाधान-स्वरूप चार प्रकार के मत मिलते हैं । 1 अद्वैतवादी, मीमासक तथा साख्य मानते हैं कि सामान्य ही सत् है या सत् सामान्य है।
वह एक है। 2. बौद्धो के विचार मे विशेष सत् है या सत् विशेष है और विशेष होने के कारण वह
अनेक भी है। 3 न्याय-विशेषिको के मत मे सामान्य सत् है और विशेष भी सत् है किन्तु दोनो एक दूसरे से भिन्न हैं, निरपेक्ष हैं। सामान्य को एक कह सकते हैं किन्तु विशेष अनेक है, सामान्य और विशेष भिन्न हैं।
4 जैन दर्शन ऊपर कथित तीनो ही विचारो को अस्वीकार करता है इसके अनुसार पदार्थ
न केवल सामान्य है,न केवल विशेष और न इन्हें सामान्य और विशेष रूपो मे भिन्न-भिन्न माना जा सकता है। पदार्थ सामान्य और विशेष, एक और अनेक, दोनो ही रूपो मे देखे जा सकते हैं । किन्तु सामान्य और विशेष अलग-अलग नही रहते। ये दोनो ही हर वस्तु मे देखे जाते हैं । प्रत्येक वस्तु सामान्य होकर विशेष और विशेष होकर सामान्य है। एक होकर अनेक और अनेक होकर एक है।
ये चार मत अपनी-अपनी पुष्टि के लिए इस प्रकार तर्क देते हैं-- सामान्यवाद
इस मत मे केवल सामान्य की ही सत्ता है विशेष की नही। सामान्य से भिन्न कोई भी सत्ता नही होती। क्योकि(क) पदार्थ सत् रूप में ही जाने जाते हैं, सत् एक है। पदार्थ या द्रव्य का द्रव्यत्व एक है।
द्रव्यत्व को छोडकर कोई तत्व नही पाया जा सकता।
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(ख) विशेष को सत् मानने वाले विशेष को तभी जान सकते हैं जब उसका स्वभाव 'विशेषत्व'
उसमे हो। अपने स्वभाव को छोडकर कोई भी वस्तु नही रह सकती। यदि विशेषत्व के
कारण विशेष है तब तो वह विशेषत्व ही सामान्य है। (ग) अनुवृत्ति को सामान्य तथा व्यावृत्ति को विशेष कहते हैं। व्यावृत्ति का मतलब है दूसरे से
भिन्नता, दूसरे का निषेध । किन्तु कोई भी वस्तु अपने से भिन्न वस्तु का निषेध यदि कर सकती है तो उसे भूत, वर्तमान तथा भविष्य तीनो ही कालो मे तीनो लोको के समस्त पदार्थों का निषेध करना होगा, तभी उसकी निषेध-क्षमता की सिद्धि होगी अन्यथा नहीं । इसे प्रमाणित करने के लिए प्रमाता को सर्वज्ञ होना होगा । सर्वज्ञता के नीचे न तो यह अनुभव से सिद्ध हो सकता है और न तर्क से ही । प्रत व्यावृत्ति आकाश कुसुम की तरह
अभाव रूप है। (घ) व्यावृत्ति सत् है अथवा असत् । यदि असत् है तब तो इसका कोई अर्थ नही हो सकता ।
खरविषाण और घट की व्यावृत्ति हो सकती है। यदि व्यावृत्ति सत् है तो क्या जितने भी विशेष हैं उन सब मे एक ही व्यावृत्ति है अथवा सव मे अलग-अलग व्यावृत्तिया है। यदि विशेषो मे अलग अलग व्यावृत्तिया है तो इसका मतलब है कि एक व्यावृत्ति मे दूसरी व्यावृत्ति है । इस तरह दूसरी मे तीसरी व्यावृत्ति भी हो सकती है। फिर तो अनवस्था दोष उत्पन्न हो जाएगा। यदि यह माना जाता है कि एक ही व्यावृत्ति सभी विशेषो मे
देखी जाती है तव निश्चित ही वह व्यावृत्ति सामान्य कही जाएगी। विशेषवाद
1 विशेषवादी बौद्ध क्षणभगवाद के सिद्धान्त को मानते हैं। उनके अनुसार प्रत्येक वस्तु
क्षण-क्षण बदलती रहती है । यह विशेष का लक्षण है। परिवर्तन विशेषो मे ही देखा जाता है। विशेषो की ही सत्ता होती है । गाय को हम देखते हैं गोत्व को नही । "प्रत्यक्ष रूप से अलग-अलग देखी जानेवाली पाच अगुलियो मे जो सामान्य अगुली को देखता है वह मानो अपने सिर सीग देखता है।"
यह व्यग बताता है कि सामान्य की सिद्धि नही हो सकती, जैसे कोई व्यक्ति अपने सिर पर सीग की बात को न सोच सकता है और न उसे देख ही सकता है। 2 सामान्य की उत्पत्ति व्यक्तियो से होती है। अत अपने कारण से भिन्न सामान्य की कल्पना
ठीक नही है। 3 सामान्य एक है या अनेक । यदि एक है तो वह व्यापक है अथवा अव्यापक ? (क) यदि सामान्य व्यापक है तो उसे दो वस्तु के बीच मे भी रहना चाहिए। किन्तु वह
दो मे होता है दोनो के बीच मे नही होता। (ख) यदि वह सब मे पाया जाता है, सर्वगत है, एक है, तब तो उसे घट-पट सब मे
व्याप्त रहना चाहिए। । (ग) यदि वह अव्यापक है तब उसे विशेष मानेंगे, सामान्य नही। ..
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4. किसी भी वस्तु की सत्ता अर्थक्रियाकारित्व से सिद्ध होती है। दूध दुहने का कार्य किसी विशेष गाय से सिद्ध होता है, गोत्व से नही। किसी विशेष घोडे को दौडाया जाता है,
सामान्य घोडत्व को नही। 5 यदि सामान्य को एक न मानकर अनेक माना जाता है तब तो वह विशेष ही कहलाएगा।
अतः विशेष की सत्ता है, सामान्य की नहीं। सामान्य-विशेष-निरपेक्षता 1 न्याय-वैशेषिक मानते हैं कि सामान्य और विशेप भिन्न हैं, क्योकि सामान्य और विशेष के
स्वभाव भिन्न हैं। गोत्व व्यापक होता है किन्तु काली या उजली गाय व्यापक नहीं होती। 2 सामान्य से यदि विशेष को पृथक नही माना जाता है तो क्या सामान्य का ही ज्ञान होता
है, विशेष का नही? क्या सामान्य से ही सब कुछ प्रभावित है? यदि विशेष का ज्ञान नही हो सकता तब तो विशेष का वाचक शब्द नहीं होना चाहिए और न विशेष के द्वारा कोई क्रिया ही होनी चाहिए। किन्तु व्यवहार मे विशेष के द्वारा किया गया कार्य देखा जाता है और विशेष का वाचक भी होता है। प्रत सामान्य से भिन्न विशेष की सत्ता माननी
चाहिए। 3 इस तरह यदि विशेष से भिन्न कोई सामान्य नही होता तो उसका भी वाचक नही होता किन्तु सामान्य के भी "वाचक" पाए जाते हैं।
अत सामान्य और विशेष दोनो हैं किन्तु दोनो भिन्न हैं, निरपेक्ष हैं। सामान्य-विशेष-सापेक्षता:
यह मत जैन दर्शन का है । जैन दर्शन नयवाद का प्रतिष्ठापक है । प्रत "नय" की कसौटी पर अन्य मतावलम्बियो के विभिन्न विचारो को कसने के बाद यह कहता है कि जो लोग मात्र सामान्य को मानते हैं वे सग्रह नय की दृष्टि को अपनाते हैं । सग्रह नय की दृष्टि सामान्य को ग्रहण करती है। विशेष को मान्यता देने वालो की दृष्टि पर्यायार्थिक नय की है, क्योकि वे पर्यायो को प्रधानता देते हैं । जो सामान्य और विशेष दोनो को ही मानते हैं किन्तु दोनो को एक-दूसरे से भिन्न समझते हैं, उनकी दृष्टि नैगमनय की है, जिसमे कभी द्रव्य पर विचार होता है तो कभी पर्याय पर। ये दृष्टिया एकागी है । इनसे एकागी ज्ञान होते हैं। सही ज्ञान तो अनेकान्तवाद के माध्यम से होता है । अनेकान्तवाद के अनुसार प्रत्येक वस्तु मे अनन्त धर्म होते हैं। उन अनन्त धर्मों मे से कुछ स्थायी होते हैं जिन्हे गुण कहा जाता है और कुछ अस्थायी यानी बदलने वाले होते हैं। जो स्थायी धर्म होते हैं उन्हे सामान्य माना जाता है और जो परिवर्तनशील धर्म है उन्हे ही विशेष की सज्ञा दी जाती है। 1 वस्तु को अर्थक्रियाकारित्व से जानते हैं। प्रत्यक्ष रूप से अनेकान्त मे यह देखा जाता है। जब कोई व्यक्ति गोत्व कहता है तब उसके सामने गोत्व के सभी सामान्य लक्षण आ जाते हैं । यह अनुवृत्ति है । और गाय कथन के साथ ही मैस, घोडा, गदहा से उसकी व्यावृत्ति का भी बोध होता है। अनुवृत्ति तथा व्यावृत्ति क्रमश सामान्य तथा विशेष सूचक है। प्रत किसी एक पदार्थ के सामने प्राते ही सामान्य तथा विशेष दोनो का बोध होता है।
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2 जब कोई कहता है "काली गाय" उस समय एक विशेष गाय का बोध होता है, साथ ही
गाय जाति का भी बोध होता है । काली कहने मे एक विशेष कालेपन के साथ सभी प्रकार के कालेपन का बोध होता है। इस प्रकार हर वस्तु सामान्य विशेष रूप है । सामान्य से अलग करके विशेष को नही देखा जा सकता धोर न विशेष से अलग करके सामान्य को जाना जा सकता है।
3. मामान्य घौर विशेष को न्याय-वैशेषिक ने एक दूसरे से भिन्न माना है। किन्तु सामान्य का प्रत्येक व्यक्ति से कचित् तादात्म्य होने से कथचित् भिन्नता और कयचित् श्रभिन्नता का सम्बन्ध होता है । चित् तादात्म्य से तात्पर्य है एक सीमा तक तादात्म्य । यदि सामान्य का व्यक्ति से पूर्ण तादात्म्य होगा तब तो दोनो मे एकरूपता श्रा जाएगी। किन्तु सामान्य का विशेष के साथ एकरूपता नहीं होती। जिस सीमा तक तादात्म्य रहता है, उस हद तक सामान्य और विशेष मे प्रभिन्नता होती है और जिस हद तक तादात्म्य नहीं होता वहा तक भिन्नता होती है । यद्यपि व्यक्ति के रूप में एक दूसरे से प्रन्तर होता है किन्तु उसमे जो गुण या सामान्य होता है उस पर कोई प्रभाव नही पडता ।
इसलिए सामान्य पोर विशेष एकान्तत भिन्न नहीं माने जा सकते। ये भिन्नाभिन्न है ।
वाच्य-वाचक
वाच्य उसे कहते है जिसकी वाचना होती है । पदार्थों की याचना होती है । शब्दो के द्वारा वाचना होती है। उन्हें जैनदर्शन वाचक मारता है । सामान्य विशेष को ममस्या न केवल वाच्य तक है, बल्कि वाचक के सम्बन्ध मे भी यह प्रश्न उठता है कि याचक यानी शब्द क्या है ? सामान्य या विशेष |
जनदर्शन मे शब्द को पौगलिक माना गया है। शब्द पुद्गलो से बनते हैं । पुद्गल मे सामान्य और विशेष दोनों होते हैं। इसलिए पाब्द मे भी सामान्य धीर विशेष होते हैं अर्थात् शब्द सामान्य रूप है और निरपेक्ष भी किन्तु न्याय-वैशेषिक इसका खण्डन करते हैं।
।
न्याय-वैशेषिक शब्द को पौगलिक नहीं मानते हैं घोर इसके लिए वे निम्नलिखित तर्क पेश करते हैं
1 शब्द का प्राधार प्राकाश होता है जो स्पर्शं शून्य होता है ।
2 शब्द मपन प्रदेश में प्रवेश करते हुए और उससे निकलते हुए वापित नहीं होता अर्थात् उसके सामने कोई रुकावट नही आती है ।
3 उसका कोई अवयव दृष्टिगोचर नही होता जो उसके पहले अथवा बाद भी रहे।
4 वह सूक्ष्म मूर्त द्रव्यों का प्रेरक नही है ।
5. शब्द श्राकाश का गुण है ।
इन तर्कों का जैनाचार्य इस प्रकार सण्डन करते हैं
1 शब्दो का प्राधार प्राकाश नहीं बल्कि भाषावगंगा है। भाषावगंगा पुद्गल से बनती है । जिस प्रकार गम्य प्राथित द्रव्य-परमाणु हवा की धनुकूलता या प्रतिकूलता के अनुसार एक
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। स्थान से दूसरे स्थान तक जल्द या देर से पहुंचते हैं, उसी प्रकार शब्द-परमाणु भी हवा की
अनुकूलता या प्रतिकूलता के अनुसार जल्द या देर से एक स्थान से दूसरे स्थान तक
पहुंचते हैं। 2 कस्तूरिका प्रादि गन्ध बन्द स्थान में प्रवेश करती है और निकलती हैं, फिर भी वे
पोद्गलिक हैं। 3 विद्यत और उल्कापात के कोई भी अवयव उसके पहले अथवा वाद मे दिखाई नहीं पडते,
फिर भी वे पौद्गलिक होते हैं। 4 गन्ध, रग और धूल मे रहती है और नासिका मे प्रवेश करके अपने अपने अनुकूल प्रेरणा
प्रस्तुत करती है । परन्तु वह देखी नही जाती है । उसी प्रकार शब्द भी यद्यपि नही देखा
जाता है किन्तु कर्णरन्ध्र मे पहुंच कर प्रेरणा उत्पन्न करता है। 5 शब्द रूपादि की तरह इन्द्रिय के प्रत्यक्षीकरण का विषय बनता है। इसलिए इसे माकाश
का गुरण नही मानते।
इस प्रकार शब्द पौद्गलिक हैं, सामान्य-विशेष रूप है । यद्यपि जनमत मे पौद्गलिक अथवा अपोद्गलिक जो भी है वे सभी सामान्य-विशेष रूप हैं फिर भी पौद्गलिक को ही यहा सामान्यविशेष का आधार बनाया गया है ताकि साधारण लोग भी इसे सुगमता से समझ सकें।
मीमासा दर्शन में शब्द को नित्य और एक माना गया है। इसके विपरीत बौद्ध दर्शन मे शब्द अनित्य तथा अनेक कहा गया है किन्तु जैन दर्शन मे शब्द सामान्य-विशेष तथा एक-अनेक है। कारण वाच्य और वाचक मे कथचित् तादात्म्य सम्बन्ध है। इसके सम्बन्ध मे भद्रबाह ने ऐसा कहा है
वाचक और वाच्य कथचित् भिन्न हैं और कथचित् अभिन्न भी हैं। "छुरा" "पाग" और 'मिठाई के उच्चारण मात्र से ही किसी का शरीर न कटता है, न जलता है और न किसी को मधुरता का अनुभव होता है। इसलिए वाच्य और वाचक भिन्न है। किन्तु "छरा", "पाग" और "मिठाई" के उच्चारण से ही 'छुरा", "प्राग" और "मिठाई" का बोध होता है। इसलिए वाच्य और वाचक अभिन्न हैं।
जिस प्रकार "वाच्य" सामान्य-विशेष, एक-अनेक तथा भाव-प्रभाव रूप होते हैं उसी प्रकार वाचक भी सामान्य-विशेष, एक-अनेक और भाव-अभाव रूप होते हैं। "घट" शब्द मिट्टी के उस पात्र के लिए व्यवहार मे आता है जिससे जल लाने या रखने का कार्य होता है। किन्तु योगी लोग शरीर को ही घट कहते हैं । "चोर" शब्द चोर के लिए व्यवहृत होता है किन्तु दक्षिण में इसका व्यवहार चावल के लिए होता है। कर्कटी शब्द का प्रसिद्ध अर्थ ककडी है किन्तु किसी-किसी स्थान पर इसका प्रयोग योनि के लिए होता है। इसी तरह जीतकल्प व्यवहार मे प्रायश्चित विधि की चर्चा मे षडगुरू का अर्थ 180 उपवास किया गया किन्तु अब पडगुरू से केवल तीन उपवास समझा जाता है। देश और काल के अनुसार वाचक के विभिन्न प्रयोग देखे जाते हैं ।
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शब्द मे सभी पदापों को जानने की क्षमता होती है। देश और काल के अनुसार उन्हे मकेत मिलता है। जब शव के स्वभाव मौर सकेत दोनो को जान लिया जाता है तभी उसका यथार्थ प्रयं ज्ञात होता है । इसीलिए श्री देयसूरि ने कहा है
"स्वाभाविक सामध्यं पोर मकेत मे प्रथ की जानकारी करना ही शब्द है।" इससे यह सिद्ध होता है कि शब्द एक-अनेक रूप वाला होता है। पयोकि स्वभाव से वह एक और सकेत से अनेक होता है।
इसी तरह विभिन्न तर्क-वितर्क के प्राधार पर जन दशन यह सिद्ध करता है कि वाच्य पोर वाचक सामान्य-विशेष, एग-अनेक रूप हैं।
या विमा रामो, विधारीठ, वारारामी (उत्तर प्रदेग)
प्रालस्य के साथ मुग नही रहता है, निद्रा के माथ विद्या सम्भव नही होती है, मासक्ति के माय वैराग्य पटिन नही होता है, तथा जीव-हिमा के साथ दयालुता नही ठहरती है।
(समणसुतं, 167)
सम्यग्दृष्टि जीव अध्यात्म मे शका रहित होते हैं, इसलिए वे निर्भय होते हैं, कि मम्यग्दृष्टि जीव मात प्रकार के भयो से मुक्त होते हैं, इसलिए निश्चय ही वे अध्यात्म मे शका रहित होते है।
(समणसुत्त, 232)
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"आचारांग " में अहिंसा का विवेचन
-डॉ० निज़ाम उद्दीन
"ग्रानाराग" जैन धर्म का सबसे प्राचीन ग्रन्थ है। इसमे 323 सूत्र हैं। " श्राचाराग" का प्रतिपाद्य प्राध्यात्मिक जीवन का प्रकपं दिमाना तथा उसके लिए पथ प्रशस्त करना है। इसके लिए त्याग श्रीर ममत्व के परित्याग को अधिक महत्व दिया गया है । की साधना का वर्चस्व अधिक प्राभामय है । यहा केवल महिमा की आधार पर करना अभीष्ट है ।
30
प्रत महिंसा, समत्व, सत्य विवेचना "आचाराग” के
श्रहिंसा समता भाव है। जहा हिंसा होती है वहा प्रमाद और अज्ञान रहता है. 'पर' की भावना रहती है। महिंसा मे 'स्व' की भावना सन्निहित रहती है । हिंसा को 'भाव हिंसा' और 'द्रव्यहिमा' इन दो रूपो मे व्यक्त किया जाता है। भावहिंसा का सम्बन्ध मन से है । हमारे मन मे हिंसा का भाव मन को विकृति ( प्रमाद, श्रज्ञान, घृरणा, क्रोध आदि) के कारण उत्पन्न होता है । 'द्रव्यहिंसा' मे सामाजिकता श्रा जाती है । यदि हमारी दृष्टि "स्व" के साथ "पर" पर समान रहेगी, तो हिंसा नही होगी । "आचाराग" के प्रथम अध्ययन में कहा गया है- "जो अपने अन्दर को जान लेता है वह बाहर को भी जान लेता है और जो बाहर को जानता है वह अन्दर को भी जानता है ।" अत "स्व" श्रोर "पर" को समान रखना चाहिए। "स्व" और "पर' दोनो मे समत्व, एकत्व का रूप विद्यमान होना श्रहिंसा है। दूसरे को समझना भी अपने को समझना है, दूसरे को कष्ट न पहुंचाना अपने को ही कष्ट के जाल में न फसाना है । जिसे अपने सुख-दुख का एहसास होता है, उसे ही दूसरो के सुख-दुस का एहसास हो सकता है । जिदगी किसे प्यारी नही ? धन किसको प्रिय नही ? सम्मान आदर-प्राप्ति की स्पृहा किसे नही होती ? सब को ये प्रिय हैं । हमे भी हैं । फिर क्यो हम अपने को सुख-सम्पन्न बनाकर दूसरो को दुखमय देखना चाहते हैं, अपने को लाभान्वित कर दूसरो को घाटे मे रखना चाहते हैं। "आचाराग" मे कहा गया है- "सभी प्राणियों को अपना जीवन प्रिय है, सभी को सुख प्रिय है, दुख श्रप्रिय लगता है, वघ अप्रिय लगता है, जीवन सभी को प्रिय लगता है। सभी जीना चाहते हैं, जीना सबको अच्छा लगता है, अतएव किसी को मारना नही चाहिए ।" स्वभावत प्रत्येक प्राणी को सुख प्रिय और दुःख अप्रिय लगता है, यह एक मनोवैज्ञानिक सत्य है, मानसिक वृत्ति है । फिर हमे क्या अधिकार है कि अपने सुखार्थ

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दूसरो को तन, मन, वचन, धन प्रादि द्वारा दुख और कष्ट की ज्वाला में धकेल दें। "आचाराग" ने सबसे पहले स्व-अस्तित्व और पर-अस्तित्व की बात कहकर मनुष्य को सवेदनशील बनाने का प्रयास किया है, और सवेदनशीलता द्वारा वह अशाति, तनाव, घुटन, कुण्ठा, हीनता, शोषण, अत्याचार से शीघ्र मुक्ति प्राप्त कर सकता है, क्योकि आधुनिक सदर्भो मे अपने द्वारा निर्मित इन्ही अभिशापो मे आज मनुष्य बुरी तरह परिग्रस्त है । हिंसा का निषेध करते हुए "आचाराग" में कहा गया है"मनुष्य वर्तमान जीवन के लिए, प्रशसा, आदर तथा पूजा प्राप्त करने के लिए, दुख के प्रतिकार के लिए, प्राणियो की हिंसा करता है, दूसरो से हिंसा करवाता है या प्राणियो की हिंसा का अनुमोदन करता है, ऐसी हिंसा उस मनुष्य के अहित मे ही होती है ।" भला हम दूसरो को घृणित नीच क्यो समझे ? महावीर का कहना है -"कोई हीन या नीच नहीं है, कोई उच्च नही है, अर्थात् सभी समान हैं।" जब आत्माएं एकसी हैं तो सभी एक समान है। जो व्यक्ति अहिंसक होता है वह समता का आचरण करता है, वह न हिंसा करता है, न हिंसा कराता है, न उसका अनुमोदन करता है। जब तक मनुष्य मे समता का या प्रात्म-दृष्टि का उदय नही हो जाता, तब तक शाति नही मिल सकती, जन्म-मरण से छुटकारा नहीं मिल सकता । बिना आत्म-दृष्टि के शाति कैसी, बिना अहिंसा के शाति कहा, प्रात्मोदय कहा, मोक्ष कहा?
मनुष्य सुख-वैभव प्राप्त करने के लिए इच्छाओ, तृष्णाप्रो के पीछे भागते है, उनकी पूर्ति मे रात-दिन व्यग्र रहते हैं, ऐसे मनुष्य अधकार मे रहते हैं। वे अज्ञानता से भरे रहने के कारण दूसरे प्राणियो को, मनुष्यो को दुख देते हैं । इच्छामो को पूर्ण करने में मनुष्य की प्रासक्ति अधिक रहती है इसलिए हिंसा की जाती है।
___ "प्राचाराग" मैत्री का सदेश देता है और जहा मैत्री है वहा प्रेम है, दया है, करुणा है, समानता है, एकता है । मनुष्य अपना शत्रु और मित्र स्वय है। कहा गया है-"हे मनुष्य । तू अपना मित्र आप है, बाहर की ओर मित्र की खोज क्यो करता है" ? जो उच्च मूल्यो मे जमा हुआ है, वह मोह और आसक्ति से दूर जमा हुआ है, जिसे आसक्ति से दूर जानो, उसे उच्च मूल्यो मे जमा हुन्मा समझो ।" इस प्रकार आध्यात्मिक जागृति प्रदान करने वाला अहिंसा-भाव है। इसे जैन धर्म का प्राण और मनुष्य का ध्येय माना जाता है।
मध्यक्ष, हिन्दी विभाग इस्लामिया कालेज, श्रीनगर (कश्मीर)

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गुजरात की संस्कृति में श्रहिंसा - भावना
डॉ० कुमारपाल देसाई
और यहा पर निवास करने वाली गुजरात की जनता के गठन मे की वजह से यहा की संस्कृति के
गुजरात की धरती पर विभिन्न जातिया श्राकर बसी है, जातियो को सघर्ष समन्वय की प्रक्रिया से भी गुजरना पडा है। कतिपय मूल्य ऐसे हैं, जो विशेष रूप से उभर कर आते हैं। इन्ही पटल पर श्रहिंसा, जीवदया और सर्वधर्म भावना का पुट विशेष दिखायी देता है। वस्तुत गुजरात मे ऐसे सस्कारो के बीज हमे ईसा की तीसरी शताब्दी पूर्व से ही मिलने लगते हैं । सभव है यह प्रक्रिया इससे पूर्व की भी हो। श्राज के जनजीवन मे एकरस होकर समा जाने वाली ये करुरणागामी सुकुमार भावनाए सदियो पूर्व इस प्रदेश को मिट्टी मे घुलमिल कर स्थिर हो चुकी थी ।
अहिंसा - भावना का एक विशिष्ट व्यवहारजन्य श्राविष्कार ही जीवदया या करुणा है । अपने लिए किसी को दुख न पहुँचाना ही अहिंसा है और दूसरो के कल्याण के लिए अपना सर्वस्व न्योछावर कर देने का आनन्द ही करुणा है । इस रूप मे अहिंसा और करुणा एक ही सिक्के के दो पहलू हैं । तदर्थं इन दोनो भावनाओ को एक साथ देखना ही समीचीन होगा। देवानाप्रिय प्रियदर्शी अशोक ( ई० पू० 274-237) को चौदह श्राज्ञाएं गिरिनार के "शैलकरण" पर आलेखित हैं। वस्तुत यह शिलालेख गुजरात के इतिहास का पहला प्रमाण है, जो गुजरात की सस्कारजन्यता को अपने सीने पर टकित किये हुए है । इसमे प्राणिवध को वज्यं समझने के उपरान्त प्राणि की सुरक्षा पर भी बल दिया गया है । एक आज्ञा मे लिखा है - " जहा जहा मानवोपयोगी एव पशुपयोगी श्रीपधिया नही थी, वहा-वहा वे मगवायी गयी और उन्हे रोपा गया। जहा जहा फल-मूल नही थे, वहा वहा वे मगवाये गये और उन्हे रोपा गया। पशुओ और मनुष्यो के उपयोग के लिए रास्तो पर कुएं खुदवाये गये । प्रस्तुत श्राज्ञा मे मनुष्य के साथ-साथ मूक प्राणियो का भी कितना ध्यान रखा गया है । गुजरात ने अहिंसा और जीवदया की भावना को अपने जीवन मे न केवल अनुभूत किया है, बल्कि उसे भोगा और जिया भी है। पशु-पालन एव अपग पशुओ को सुरक्षा प्रथा के मूल हमे यहाँ दिखायी देते हैं । श्राज की "पाजरापोल" सस्थाओ के मूल भी तो गुजरात से ही हैं न ।
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लेकिन, यह तो दो-एक हजार वर्ष के इतिहास-युग की बात हुई । गुर्जर भूमि को प्राप्त अहिंसा, जीवदया और प्राणिमात्र की रक्षा का उत्कट एव सुभग भावनापूर्ण चरण तो हमे, इतिहास

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युग को पार कर उसके प्रारम्भ काल तक या यो कहिये कि प्रागैतिहासिक युग के अन्तिम चरण मे मध्य भारत के युद्ध के समय तक दिखायी देता है। जैनधर्म के बाईसवें तीर्थंकर भगवान नेमिनाथ श्रीकृष्ण के चचेरे भाई थे। अपने विवाह के अवसर पर वध करने के लिए एकत्र किये गये मूक प्राणियो के मार्तनाद को सुन नेमिकुमार विवाह मण्डप से लोट पडे थे और अपना रथ गिरिनार की भयकर गुफामो तथा झाडियो की ओर ले गये थे, जहा उन्होने अखड तप, त्याग, सयम एव तितिक्षा के माध्यम से वैराग्यपूर्ण साधना प्रारम्भ की। भगवान नेमिनाथ द्वारा प्रदत्त करुणा और वैराग्य की ऐसी अमूल्य निधि को गुजरात की भक्ति प्रवरण और धमशील प्रजा ने अब तक सभाला है। सच पूछिये तो सम्राट अशोक ने गुजरात मे जिस करुणा और अहिंसा की भावना का अलख जगाया वह केवल पूर्वी भारत से पश्चिम भारत की ओर ले जाया जाने वाला पुनरुच्चारण और पुनर्जागरण था। वस्तुत अहिंसा और दया की भावना समूचे गुजरात मे इससे बहुत पहले ताने-बाने की तरह बुनी हुई थी। श्रीकृष्ण का पशुप्रेम भी उतना ही सुप्रसिद्ध है।
जैनधर्म का प्रारुपण यद्यपि पूर्वी भारत मे हुआ, किन्तु गुजरात की धरती पर परप्रान्त का बीजाकुरण हुआ और फला-फूला, यही इसकी अहिंसा-प्रियता का बडा प्रमाण है । क्षत्रपो के समय मे आये हुए ह्वेनसाग के यात्रा विवरण मे राजा शिलादित्य (प्रथम) का उल्लेख मिलता है, जिसने जीवन-पर्यन्त किसी भी प्राणी को हानि नही पहुँचाई और उसके हाथी-घोडे तक किमी जीव-जन्तु की हिंसा न करें इसके लिए उमने उन्हें कपडे से छने हुए पानी को पिलाने की व्यवस्था की थी। ह्वेनसांग लिखता है कि उसके राज्यकाल के पचास वर्षों मे मादा पशु मनुष्यो के साथ हिलमिलकर जाते ये
और लोग उन्हे सताते नही थे । इत्सिग भी इस प्रदेश की एक रीति का उल्लेख करते हुए लिखता है कि यहा पर छने हुए पानी मे से निकलने वाले जन्तुओ को पुन पानी मे डालकर जीवित रखने का रिवाज है। इसे बौद्धधर्म का प्रभाव भी कहा जा सकता है। लेकिन, जैनो ने इसे व्यापक और प्रवल बनाने में विशेष योगदान दिया है। इसके अन्तर्गत सोलकीयुगीन महाराजा कुमारपाल के योगदान को कैसे भुलाया जा सकता है ?
महाराजा कुमारपाल की 'प्रमारि घोषणा' वस्तुत एक वृहद् सास्कृतिक घोषणा है। इसमे वे अशोक से भी एक कदम आगे हैं। श्री हेमचन्द्राचार्य ने "हृदयाश्रय" काव्य में इस बात का उल्लेख करते हुए कहा है कि उन्होने कसाईयो और शिकारियो द्वारा होने वाली हिंसा को रोका, देवो की पाहुति के निमित्त बकरो की बलि को भी उन्होंने वद करवाया और मासादि के विक्रय से जिनकी आजीविका चलती थी, उसे बद कराकर राजा ने उन्हे तीन वर्ष का धान्य प्रदान किया। "अमारि घोपरणा" का प्रचार कुमारपाल ने मात्र गुजरात मे ही नहीं, अपितु अपने सामतो द्वारा समग्न साम्राज्य मे गुजित किया था। मारवाड के एक भाग में स्थित रत्नपुर के शिव मन्दिर, और जोधपुर राज्य के किराड़ से प्राप्त हिंसा-विरोध के आलेख आज भी इसकी साक्षी देते है। इनके अलावा कुमारपाल ने राजापो और राजपूतो मे प्रचलित मद्यपान एव मास-भक्षण की कुरीतियो को भी रोका था। यही नही, उसने परस्त्रीगमन और धूतक्रीडा का भी निषेध किया था। इस रूप मे गुजरात की जनता मे प्रत्येक अनाचार के प्रति हमे जिस तिरस्कावृत्ति के दर्शन होते है, उसके लिए सहजानन्द स्वामी के साथ इन्हे भी श्रेय देना होगा।
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वस्तुत अहिंसा और जीवदया की भावना गुजरात की प्रजा मे शताब्दियो से घर किये हए हैं। सिद्धान्तत ही नही, वह व्यवहार में भी परिलक्षित होती है। महात्मा गाधी इसी प्रदेश की विभूति थे, जिन्होने आजादी की लडाई अहिंसा की भूमिका पर प्रारम्भ की । अहिंसा और वीरता इन दोनो को कुछ लोग विरोधी मानते थे, लेकिन गाधीजी ने इन्ही तथाकथित विरोधी बातो को एकत्रित कर एक नया बल पंदा किया था। अहिंसापूर्ण वीरता की लडाई लडने का एक नया ही सदेश गाधीजी ने हमे सिखाया। बलवतराय ठाकोर ने इसी भावना का उल्लेख अपनी निम्न पक्तियो मे किया है
'छे जग सात्विक बलो प्रकटाववानो,
चारित्र्य सौम्य व्रत साधु खिलववानो।' सामने वाले को पाहत किये बगैर ही उससे विजयी होने का प्रयोग, जिसे वुद्ध और महावीर ने प्रशस्त किया था, गाधीजी ने सिद्ध कर दिखाया । सच तो यह है कि समूचे गुजरात की अहिंसा एव करुणापूण सस्कृति का सत्व सामर्थ्य और पौरूप से पूर्ण है। अशोक के शिलालेखो मे धर्माज्ञाएं यद्यपि टकित तो हुई देश के अनेक भागो मे, लेकिन वे अकुरित और पल्लवित हुईं गुजरात के जन-जीवन मे ही।
सुसस्कृत व्यक्ति का एक अन्य बडा पुरुपार्थ है कि वह पारस्परिक विचारो, रुखो एव मान्यताओं के प्रति सहिष्णु बने । गुजरात में इस तरह के परधर्म या परप्रजा के प्रति सहिष्णुता-भाव व्यापक रूप मे दृष्टिगत होता है । स्वय को परम माहेश्वर कहलाने वाले प्रनेक मैत्रक राजाम्रो ने बौद्ध विहारो को खुले हाथो दान दिया। सोलकी राजवशियो ने अपने नाम के आगे "उमापति-वरलब्धप्रसाद" का विरुद तो लगाया, पर मोलकी युग के ही सस्थापक मूलराज ने जैन स्थान और उनके सुपुत्र चामुण्ड ने वीरगणि नामक जैन माधु को प्राचार्यपद से सुशोभिन किया था, इस बात का भी उल्लेख मिलता है। और, एक ऐसा उल्लेख भी प्राप्त होता है कि सिंहराज ने विष्णु मदिर बघवाया और नेमिनाथ का अनुष्ठान किया। यही नहीं, श्री हेमचन्द्राचार्य सोमनाथ के मदिर मे महादेव-शकर की उपासना करते पाये जाते हैं। महाराजा कुमारपाल परममाहेश्वर होने के साथ ही परमार्हत की उपाधि भी धारण करते हैं। चित्तौड से प्राप्त लेख के आधार पर दिगम्बर प्राचार्य रामकीर्ति ने प्रारम्भ मे शिव-स्तुति ही की थी। वस्तुपाल-तेजपाल द्वारा मस्जिद बधवाने और सोमनाथ की उपासना करने के भी सकेत प्राप्त होते है । जगडूशाह का चरित्राकन करने वाले बेधडक इस तथ्य को प्रस्तुत करते हैं कि सन्तान-प्राप्ति के लिए उन्होने हिन्दू देवो की पूजा की थी। भयकर अकाल से प्रजा को बचाने वाले जगशाह ने मस्जिद बधवायी। बाघेलावशीय अर्जुनदेव के समय का एक अभिलेख वेरावल से प्राप्त हुआ है, जिससे ज्ञात होता है कि सोमनाथ जैसे धर्म स्थान में भी परमियो के लिए क्तिनी उदारता बरती जाती थी। नाखुदा पीरोज ने सोमनाथ देव के नगर के बाहरी हिस्से में मस्जिद बधवायी थी। यही नही, उसकी व्यवस्था का भार मुस्लिम जाति के जिम्मे ही सौपा गया था। कुछ समय पूर्व ही जिस प्रजा का हृदय इतना प्रौदार्यपूर्ण दिखायी दे, यह सचमुच हमारे समाज को प्रतिविम्बित करने वाला आईना है। जैन सस्कृति के अनेकान्तवाद द्वारा दी गयी परम सहिष्णुता और सभी दिशाओ से सत्य को स्वीकार करने वाली मनोवृत्ति ने इसमे महत्तम योगदान दिया है, इस बात से कोई इन्कार नही कर सकता ।
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अहमदाबाद की एक मस्जिद से उपलब्ध अरबी भाषा में लिखा गया एक अभिलेख भी इस बात की साक्षी दे रहा है । इस मस्जिद का अधिकाश भाग सोलकी-युग मे बाधे जाने का उल्लेख मिलता है । इससे सिद्ध होता है कि मुसलमानो के गुजरात विजय के दो दशक पूर्व ये लोग यहा पर शान्तिपूर्ण ढग से रहते थे। हमारे यहा जिस समय सोलकी शासन था, उस समय दक्षिण के शवपथी राजाओ ने वैष्णव धर्मानुयायियो से सघर्ष मोल लिया था, इस बात के भी उदाहरण हमे मिलते हैं। लेकिन, गुजरात के किसी भी शैवानुयायी शासक ने ऐसा नहीं किया । सजाण के हिन्दू राजा ने पारसी जनता को सरक्षण प्रदान किया था। यही नहीं, उनके रहने के लिए भूमि दी गयी थी। इसे हम गुजरात के सास्कृतिक इतिहास की एक महत्वपूर्ण घटना कह सकते है । इस प्रकार के परमियो को अपने साथ रहने की इतनी उदारता बरती गयी हो, ऐसे उदाहरण इतिहास मे विरल ही है। गुजरात की इसी अहिंसा-अस्मिता से गाधीजी ने एक सात्विक बल तैयार किया था और यहा की सहिष्णुता के भीतर से ही उन्होने जगत को व्यापक धर्म-भावना का सदेश भी दिया था।
गुजरात की ऐसी परधर्म सहिष्णुतावृत्ति को यदि कायरता का प्रतिरूप कहा जाए तो इससे बडी भूल और क्या होगी? हो सकता है कुछ व्यक्ति इसे इस रूप में भी देखें लेकिन इससे गुजरात की अस्मिता को कभी आच नही पायी । इसी मे हमे सर्वधर्म समभाव की गति दिखायी देती है। इस प्रकार की सहिष्णुता की छत्र-छाया मे ही गुजरात, गुजरात के विविध धर्मों एव धर्मावलम्बियो को गौरव मिला है। वस्तुत गुजरात की प्राम जनता अपेक्षाकृत अधिक सुख-शान्ति एव सुरक्षा का जो अनुभव कर सकी है, उसका श्रेय भी इसी को है ।
प्रोफेसर, गुजराती विभाग गुजरात विश्वविद्यालय अहमदावाद (गुजरात)
जो चरित्रयुक्त है, वह अल्प शिक्षित होने पर भी विद्वान व्यक्ति को मात कर देता है. किन्तु जो चरित्रहीन है, उसके लिए बहुत श्रुतज्ञान से भी क्या लाभ है ?
समणसुत्त, 267
ज्ञान से ध्यान की सिद्धि होती है, ध्यान से सब कर्मो का क्षय होता है, कर्मों के क्षय का फल मोक्ष है, इसलिए ज्ञान का अभ्यास करना चाहिए ।
समणसुत्त,478
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जैन दर्शन और 'करुणा'
श्री कन्हैयालाल लोढा
अचेतन-सचेतन मे कोई भिन्नता है, तो वह मुख्यत दो ही बातो मे है-(1) सवेदन करना और (2) विचार करना, जानना । सवेदन करने को दर्शन व जानने को ज्ञान कहा जाता है। वह ज्ञान और दर्शन गुण चेतन के मुख्य लक्षण हैं। अचेतन मे ये गण नही होते हैं। ज्ञान भी दर्शन के बाद होता है। इसलिये ज्ञान से भी अधिक महत्व दर्शन का है। जिस प्राणी का जितना दर्शन गुण विकसित है उस प्राणी की चेतना उतनी ही अधिक विकसित है। वस्तुन सवेदन ही चेतना का प्रतीक है। शरीर मे भी जिस स्थल पर सवेदन शक्ति खो जाती है उसे हम मूच्छित या अचेतन कहते हैं। प्राणी का जितना-जितना विकास होता जाता है सवेदन शक्ति उतनी ही बढती जाती है । इस सवेदन शक्ति का अधिक विकास होने पर प्राणी अपने से भिन्न व्यक्तियो मे होने वाली सवेदन या वेदना का स्वय सवेदन करने लगता है जिससे दूसरो के होने वाले दुख से वह करुणित होने लगता है। उनकी वेदना को वह स्वय सवेदन के रूप में अनुभव करता है और उनकी वेदना या दुख को मिटाने का प्रयास करता है। इसे ही दया कहा जाता है। पर-पीडा का सवेदन "करुणा" है। पर-पीडा को दूर करने के लिए अपना योगदान देना दया है। दया करुणा का क्रियात्मक रूप है। पर-पीडा से करुणित व्यक्ति अपने दुख से ऊपर उठ जाता है और अपनी सामर्थ्य का उपयोग दूसरो की सेवा में करता है। दया, दान, सेवाभाव समानार्थक व पर्यायवाची हैं, साथ ही करुणा जितने ऊँचे स्तर की होगी, जितनी गहरी होगी, उतनी ही विभु होगी तथा चेतना उतनी ही ऊँचे स्तर की होगी, गहरी होगी व विभु होगी।
जो साधक परपीडा से संवेदनशील होते हैं, वे सहज ही अपनी सामर्थ्य व शक्ति का उपयोग प्राणी मात्र के दुख को दूर करने मे करते हैं। उसका यह योगदान जैनागम मे अनन्त दान कहा है। ऐसे व्यक्ति मे अनन्त ऐश्वर्य, अनन्त माधुर्य, अनन्त सौन्दर्य और अनन्त सामर्थ्य की भी अभिव्यक्ति होती है । ऐश्वर्य तो इस प्रकार का है कि उसे लेशमात्र भी कमी नहीं रहती है, अपने लिए ससार और शरीर की अपेक्षा ही नही रहती है। कमी अनुभव होने को जैनागम मे लाभान्तराम कहा है । कमी का अनुभव न होना ही लाभ है। लेशमात्र भी कमी अनुभव न होना ही अनन्त लाभ है, अनन्त ऐश्वर्य है । करुणाई व्यक्ति को ससार के सारे प्राणी भले लगते हैं, बडे सुन्दर लगते हैं, बड़े प्यारे
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लगते हैं, जिससे उसका हृदय सौन्दर्य से भर जाता है। उसके लिए अपना दुख-सुख कुछ भी शेष नही रहता । वह नश्वर भोगो से ऊपर उठ जाता है। जिन भोगो का अन्त होता है, उन अन्त-युक्त भोगो से वह मुक्त हो जाता है। फिर वह अपने अन्दर मे पाने वाले निज रस का पास्वादन करता है। यह रस सदा बना रहने वाला होने से अन्तहीन होता है। अत यह अनन्त रस होता है। इस रस की क्षति कभी नही होती है । इसलिये इस निज रस का धणी अनन्त भोग का स्वामी होता है। उस करुणावान व्यक्ति को सभी अपने लगते हैं, वह व्यक्ति भी सभी को अपना लगता है। यह प्रात्मीय भाव माधुर्य को प्रगट करता है। उसका यह माधुर्य, आत्मीय भाव सब प्राणियो के प्रति सदैव बना रहता है। मधुरता का यह रस प्रतिक्षण नया बना रहता है। यह अनन्त माधुर्य ही जैनागम की भाषा मे अनन्त उपभोग कहा जाता है । उस करुणावान व्यक्ति को अनन्त लाभ, अनन्त भोग-उपभोग तथा अनन्त शान्ति रूप अखण्ड, अनन्त रस की उपलब्धि होती है। फिर उसे ससार
और शरीर से कुछ भी पाना शेप नहीं रहता। वह कृतकृत्य को जाता है । उसे पर की अपेक्षा नही रहती है। जहा पर की अपेक्षा होती है, वही असमर्थता होती है। जिसकी प्राप्ति मे पर की अपेक्षा नहीं है, पराधीनता नही है, जो स्वाधीन है, उसमे असमर्थता की गन्ध मात्र भी नही होती है। उसमें असमर्थता का अभाव हो जाता है। असमर्थता का प्रभाव हो जाने से वह अनन्त सामर्थवान है। इसी को आगम की भाषा में अनन्तवीर्य कहा है।
इस प्रकार जो समस्त प्राणियो की पीडा से करुरिणत है, वह अनन्त दान, अनन्त लाभ, अनन्त भोग, अनन्त उपभोग और अनन्त वीर्य का स्वामी होता है । करुणा का क्रियात्मक रूप दान है। चाह के प्रभाव का द्योतक लाभ है। सबके प्रति सौदर्य का, भलेपन का, प्रियता का भाव भोग है। सबके प्रति माधुय का भाव उपभोग है। कृतकृत्यता का द्योतक वीर्य है। लाभ प्राप्ति का परिणाम शान्ति, भोग का परिणाम रस (सुख) है । उपभोग का परिणाम उस रस का नित्य बना रहना है । वीर्य का परिणाम असमर्थता से छुटकारा पाना है।
मोह के कम होने मे सवेदन शक्ति बढ जाती है। जडता मिटने से चेतना का विकास होता है। जो जितना विपय-सुस मे प्रावद्ध है, उसकी चेतना उतनी ही मूच्छित, जडता-युक्त है, वह वेहोश होती है । वह अपने सुग्व मे इतना डूबा रहता है कि उसके सुख प्राप्ति के कारण से दूसरो को दुख होने पर भी उसमे उनके प्रति करुणा नही जगती है। वह दूसरो को दुखी करके भी अपना सुख भोगता रहता है । उमकी वह क्रता, करुणाहीनता, उसकी चेतना की मूच्छित अवस्था का ही द्योतक है । मोह के घटने पर ही स्वार्थ भाव घटने लगता है। स्वार्थ भाव के घटने पर ही करुणा भाव जागृत होता है । अत करुणा भाव मोह के घटने या मिटने का द्योतक है।
मोह के मिटने से कामना मिटती है, कामना के मिटने पर कभी कमी का अनुभव नही होता है, सदैव ऐश्वर्य व लाभ की अनुभूति होती है। कामना मिटने से कामना पूर्ति से होने वाला राग और कामना पूर्ति से होने वाला कैप मिट जाता है। रागद्वेप मिटने से भेद-भिन्नता मिटकर उसमे सबके प्रति माधुर्य भाव पैदा हो जाता है जो उसे निज रस (सुख) से भर देता है। यह निज रस की अनुभूति भोगोपभोग की उपलब्धि है। वह निज रस में इतना निमग्न रहता है कि फिर उसे कुछ भी चाह नही रहती है। चाह नहीं रहने से कुछ भी पाना शेष नही रहता है। पाना शेष नही रहने से करना शेष नही रहता है, चाहना, पाना, करना शेष नही रहने पर जानना शेप नही रहता
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है । कुछ भी शेष नही रहने पर पराधीनता, असमर्थता शेष नही रहती। असमर्थता का शेष न रहना ही वीर्य है। इस प्रकार मोह के मिटने से जडता, कामना, राग (ममता), द्वेष (भेद-भिन्नता) व असमर्थता का अन्त हो जाता है, जिससे उसे अनन्त दान अनन्त लाभ, अनन्त भोग, अनन्त उपभोग और अनन्त वीर्य की उपलब्धि होती है।
प्रश्न उपस्थित होता है कि वीतराग के पास एक दाना भी नही होता है, तब फिर वह क्या दान देता है ? वह अनन्त दानी कैसे है? तो कहना होगा कि वीतरागी पुरुष ससार के समस्त प्राणियो को विषय सुख की दासता के तथा पराधीनता के सुख मे प्राबद्ध देखता है। उसका हृदय इस पराधीनता की पीडा से सवेदनशील होकर करुणित हो जाता है। सभी प्राणियो को पराधीनता की पीडा से छुडाने के लिए वह अपना योगदान देता है। पराधीनता से छूटने का नाम ही मुक्ति है। केवली प्राणियो को मुक्ति प्राप्ति का ज्ञान-दान करने मे प्रयत्नशील रहता है। यही उसका अनन्त दान है। तात्पर्य यह है कि वीतराग की सर्व कल्याणकारी भावना अनन्त दान है। वीतरागी को लेशमात्र भी कमी का अनुभव नही होता । यही उसका अनन्त लाभ है। वीतरागी को लेशमात्र भी नीरसता का अनुभव नहीं होता। यही उसका अनन्त भोग है। उसकी सरलता सदैव ज्यो की त्यो बनी रहती है, प्रतिक्षरण उसमे नवीन रस का अनुभव होता है । यही उसका अनन्त उपभोग है । उसे अपने अभीष्ट की प्राप्ति मे और अनिष्ट की निवृत्ति मे लेशमात्र भी असमर्थता नही होती। यही उसका अनन्त वीर्य है । ये पाचो उपलब्धिया मोह के सर्वथा क्षय होने पर ही सम्भव हैं। प्रत मोहनीय कर्म के पूर्णत क्षय होने पर ही कैवल्य की उपलब्धि होने के पूर्ववर्ती क्षण में इनकी भी उपलब्धि होती है।
श्री जैन सिद्धान्त शिक्षण संस्थान साधना भवन, बजाज नगर जयपुर (राजस्थान)
जैसे दीर्घकाल तक संचित ईधन को पवन-सहित अग्नि तुरन्त भस्म कर देती है, वैसे ही ध्यानरूपी अग्नि अपरिमित कर्मरूपी ईधन को क्षणभर मे भस्म कर देती है।
समरणसुख, 504
व्यक्ति जागरुकतापूर्वक चले, जागरुकतापूर्वक खडा रहै, जागरूकतापूर्वक बैठे, जागरूकता पूर्वक सोए । ऐसा करता हुमा तथा जागरूकतापूर्वक भोजन करता हुमा और बोलता हुआ व्यक्ति अशुभ कर्म को नही बांधता है।
समणसुरा, 395
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विविध भारतीय भाषाओं के क्रमशः विकास की कड़ियों की सुरक्षा में जैनों का अद्वितीय प्रदान
डा० के. प्रार. चन्द्र
जंन धर्म अहिंसा प्रधान धर्म रहा है। अत उसका साहित्य अहिंसा, अपरिग्रह एव वैराग्य के उपदेशो से प्रोतप्रोत है। अपने धर्म प्रचार को जन-जन के हृदय तक पहुचाने के लिए जैनो ने अपने उपदेशो एव साहित्य मे जन-प्रचलित भाषापो का उपयोग अधिक मात्रा मे किया है। उच्च वर्ग एव विद्वानो तक अपने सिद्धान्तो का प्रचार हो इस प्रयोजन से सस्कृत भाषा मे साहित्य की रचना करने में भी जन लोग पीछे नहीं रहे फिर भी यह वर्ग सीमित था। अत विशाल सामान्य जनता को ध्यान मे रखकर उन्होने जन-भाषामो यानि विविध प्राकृत भाषामो का उपयोग विपुल मात्रा में किया है।
जिन-जिन प्राकृत भाषामो मे जैन साहित्य उपलब्ध है, वे हैं अर्धमागधी, शौरसेनी, महाराष्ट्री, अपभ्र श, अवहट्ठ । इसके अतिरिक्त अनेक आधुनिक भापामो (आर्य एव द्रविड) मे भी मुख्यत प्रारम्भिक साहित्य जनो का ही मिलता है और उस साहित्य को निकाल दिया जाय तो उन भाषामो का प्रारम्भिक स्वरूप क्या था यह शायद ही जाना जा सकता है। काल-परिमाण यदि ध्यान मे लिया जाय तो ई० स० पूर्व पाचवी शताब्दी से ई०स० की सतरहवी शताब्दी तक जनो ने विविध जन-भापायो मे साहित्य का निर्माण किया है और इस प्रकार दो हजार से भी अधिक वर्षों तक जन-प्रचलित विभिन्न भाषामो के विकास का क्रमवार इतिहास इस साहित्य मे सुरक्षित है।
साहित्य की जितनी विधाए सस्कृत भाषा मे उपलब्ध हैं उतनी ही प्राकृत भाषामो मे भी मिलती हैं। कहने का तात्पर्य यह है कि सस्कृत के साथ-साथ समानान्तर रूप से प्राकृत भाषामो मे भी विविध प्रकार के साहित्य की रचना करने मे जैन लोग पीछे नहीं रहे। जंनो का प्राचीनतम साहित्य अर्धमागधी एव शौरसेनी पागम साहित्य है । इन दोनो भाषामो मे जिन-जिन विषयो पर साहित्य उपलब्ध है वे इस प्रकार हैं-स्व-सिद्धान्त, पर-सिद्धान्त, दर्शन, मुनि-पाचार, श्रावकाचार, भिक्षा-विधि, नय एव ध्यान, कर्म सिद्धान्त, ज्ञान-चर्चा, पाराधना, तपश्चर्या, प्रायश्चित, भूगोलखगोल, ज्योतिष, सामुद्रिक-शास्त्र, निमित्त-शास्त्र, कथानक इत्यादि । इस साहित्य मे अर्धमागधी
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पागम साहित्य का समय ई० स० पूर्व पाचवी शताब्दी से ई० स० की पाचवी शताब्दी तक एव शौरसेनी पागम साहित्य का समय ई० स० की प्रारम्भिक शताब्दियो से दसवी-बारहवी शताब्दी तक का माना जाता है।
आगम साहित्य पर नियुक्ति, भाष्य एव चूरिणो के रूप मे जो टीका साहित्य मिलता है उसकी भाषा अर्धमागधी-शौरसेनी मिश्रित महाराष्ट्री प्राकृत भाषा है। इसमे पागमो के विपयो पर ही चर्चा मिलती है एव उसकी एक विशेषता यह है कि यह अनेक प्राचीन एवं नवीन कथाप्रो से परिप्लावित है। इस साहित्य का समय ई० स० के प्रारम्भिक काल से छठी शताब्दी तक का माना जाता है।
जैन धर्म सम्बन्धी पाचवी से से दसवी शताब्दी तक का ऐसा विशिष्ट साहित्य भी मिलता है जिसमे जैन सिद्धान्त, दर्शन-खण्डन-मण्डन, कर्म सिद्धान्त, श्रावक-याचार, सामाचारी, विधिविधान आदि विषयो पर व्यवस्थित एव लम्बी चर्चाये उपलब्ध होती है।
इसके पश्चात् जिस साहित्य का निर्माण हुआ वह विविध प्रकार का है जिसमे कथा एव काव्य का स्थान महत्वपूर्ण रहा है और इसका प्रतिनिधित्व मुख्यत महाराष्ट्री एव अपभ्र श भापायो ने दिया है। इस साहित्य की अनेक विधाए एब विषय इस प्रकार गिनाये जा सकते हैलघुकथा, महाकथा, कथा-कोप, प्रौपदेशिक, मनोरजक एव उपहासात्मक कथाए, रोमान्स कथा, रामायण, महाभारत, चरित और पुराण, मुक्तककाव्य, खण्डकाव्य, रूपकात्मककाव्य, महाकाव्य, चम्पूकाव्य एव नाटक (सट्टक), योग, ध्यान, अध्यात्म, कर्म सिद्धान्त, क्रिया काण्ड, प्राचार, व्याकरण, छन्द, कोष, अलकार, स्तुति स्तोत्र, सुभापित, स्वप्न, निमित्त, ज्योतिप, वास्तुविद्या, रत्नपरीक्षा इत्यादि।
इस सारे साहित्य मे कथा-साहित्य की विपुलता है। धर्म एव नीति के प्रचार के लिए कथा एक महत्वपूर्ण माध्यम रहा है। प्रत लोकरुचि को ध्यान में रखकर समय-समय पर जनसाधारण में प्रचलित कथानो पर पर्याप्त ग्रन्थ लिखे गये। कभी-कभी तो एक ही कथा पर पचास जैन विद्वानो ने रचना कर डाली। दान. दया. तप, व्रत, शील, पूजा इत्यादि का माहात्म्य प्रशित करने के लिए अनेक प्रौपदेशिक कथा ग्रन्थो का कथा कोपो के रूप मे सृजन किया गया। इसके अलावा चरित साहित्य की रचना हई जिसमे तीर्थकरी और अन्य शलाकापुरुपो, प्राचार्यों एव अनेक काल्पनिक व्यक्तियो का समावेश होता है। इस साहित्य मे अनेक मनोरजक एव हास्य कथाए भी उपलब्ध होती हैं। कथा साहित्य मुख्यत लोकाभिमुख होने के कारण इसमे विविधकाल की भापाकीय विशेषताए स्पष्ट रूप से परिलक्षित होती हैं।
महाराष्ट्री एव अपभ्रश के बाद आधुनिक भापायो के सक्रमण की अवहट्ट भाषा का उदय होता है। इसमे प्राचीन हिन्दी, राजस्थानी, गुजराती प्रादि का समावेश होता है। यह काल बारहवी से सत्रहवी शताब्दी तक का माना जाता है। इस काल का जी साहित्य मिलता है उसमें भी जनों का माहित्य प्रमुख है। इस भाषा मे विविध प्रकार का साहित्य इस प्रकार है-राम, चर्चरी, फागु, बारहमासा, छप्पय, विवाहलु, चउप्पई, कवक, वर्णक, धवलगीत, विनति, सवाद,
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रूपक, लोककथा, स्तवन, सज्झाय, छद, हमचडी इत्यादि । इस साहित्य मे उस समय की प्रचलित भाषा के स्पष्ट दर्शन होते है जो अन्यत्र शायद ही हमको देखने को मिलेंगे।
जैनो के इस सारे साहित्य की एक विशेषता यह है कि इसमे दो हजार से भी अधिक वर्षों की लोक-सस्कृति के दर्शन होते हैं जो सस्कृत साहित्य मे नही होते, क्योकि सस्कृत साहित्य प्रधानत उच्च एव शिक्षित वर्ग से ही सम्बन्धित रहा है जबकि प्राकृत साहित्य सामान्य जनता को ध्यान में रखकर रचा गया है। इस प्राकृत साहित्य मे हमे अनेक सास्कृतिक विपयो के बारे में जानने को मिलता है जैसे कि समाज-रचना, रीति-रिवाज, खान-पान, वस्त्राभूषण, आनद-प्रमोद के साधन, दुख-सुख के प्रसग, आर्थिक दशा, लोकमान्यताए, देवी-देवताओ पर विश्वास, मन्त्र-तन्त्र, लोगो का चिन्तन, उनके जीवन का आदर्श, आजीविका के साधन, जन्म, विवाह, मृत्यु आदि अनेक सस्कारोत्सव, गीत, सगीत, लोकनृत्य, त्यौहार, पव जिनका अध्ययन ऐतिहासिक दृष्टि से वडा हो महत्वपूर्ण है और इस साहित्य के अध्ययन के बिना भारतीय संस्कृति का हृदय विशद रूप से शायद ही जाना जा सकता है।
सस्कृत भाषा हर शताब्दी मे एकरूप रही परन्तु प्राकृत भाषाए जनभाषाए होने के कारण क्षेत्र एव काल के अनुसार बदलती गयी और भिन्न-भिन्न प्रान्तो मे भिन्न-भिन्न भाषामो के रूप में विकसित होकर आधुनिक रूप में प्रचलित हई। भारत के प्राचीनतम वैदिक साहित्य मे भाषा की क्षेत्रीय बहुलता के दर्शन होते है परन्तु सस्कार देकर जब उस भापा का सस्कृत के रूप में प्रचलन हुआ तबसे वह उसी रूप मे आज तक प्रचलित रही इस कारण भारत की आर्य भाषामो के ऋमिक विकाम की कडियो को जोडना हो तो वह विभिन्न प्राकृत भापामो के साहित्य के माध्यम से ही जोडा जा सकता है। जैनेतर विद्वानो ने भी अमुक अश मे प्राकृत साहित्य की रचना की है परन्तु वह साहित्य एक तो अल्पाश है और हरेक शताब्दी की उनकी रचनाए भी नही मिलती। शताब्दीवार जन-भाषा के स्वरूप का अध्ययन करना हो तो जैन साहित्य का ही प्राश्रय लेना पड़ता है। जैनो ने अपने साहित्य की रचना इस दृष्टि से नहीं की है परन्तु जाने-अनजाने यह ऐतिहासिक विशेपता उनके साहित्य में उपलब्ध होती है। जैनेनर प्राकृत रचनाम्रो का निर्माण बहुधा कृत्रिम प्राकृत भाषा (मुख्यत सस्कृन मे सोचकर प्राकृत व्याकरण के नियमो के अनुसार कृत्रिम भापा) मे हुआ है । अत उनमे प्रचलित जन-भापा के तत्व मिलने की सम्भावना बहुत कम मात्रा में की जा मकती है। यह बात अवश्य है कि एक बार जब कोई जनभाषा साहित्य मे उतर पाती है तब वह भी व्याकरणात्मक एकरूपता के कारण कृत्रिम बन जाती है और जन-बोली की लाक्षणिकतानो को सजोये नही रख सकती। फिर भी जैन प्राकृत साहित्य की यह एक विशेषता रही है कि उममे प्रचलित जन-भाषा के तत्व यत्र-तत्र पर्याप्त मात्रा में मिल जाते हैं। इस कारण शास्त्रीय प्राकृत भाषा का उपयोग होने पर भी उसमे काल एव स्थान सम्बन्धी विशेषताये उपलब्ध हो ही जाती है। इस दृष्टि से जैनो ने भारतीय आर्य भाषामो की अद्वितीय सेवा की है और इस सदर्भ में उनका जो महत्वपूर्ण प्रदान रहा है वह अन्य किसी भी धर्म का नही रहा है।
बौद्धो के पालि त्रिपिटक साहित्य के कुछ ही ग्रन्थो मे प्राचीन भाषा के दर्शन होते हैं अन्यथा सभी ग्रन्थो की भाषा समाजित रूप में एक समान बना दी गयी हैं। त्रिपिटक के सिवाय अन्य बौद्ध साहित्य भी शास्त्रीय पालि भाषा मे ही मिलता है। इस भाषा के अलावा किसी और

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जन-भाषा मे उनका साहित्य उपलब्ध होता है तो वह है अपभ्र श भाषा परन्तु वह भी देश-काल की दृष्टि से ही नही वरन् विषय एव विधामो की दृष्टि से भी सीमित है और जैन साहित्य की तरह विशाल नही है।
जन साहित्य प्राकृत भाषाप्रो मे हर एक शताब्दी का अल्पाश या अधिकाश रूप में उपलब्ध है और उससे हर शताब्दी में बोली जाने वाली भाषा का स्वरूप जाना जा सकता है। भाषाकीय दृष्टि से जैन प्राकृत साहित्य की यही विशेषता है और इसके फलस्वरूप भारतीय भाषामो के विकास का ऐतिहासिक एव शास्त्रीय अध्ययन किया जा सकता है । अत ऐसा कहने मे क्या कोई अतिशयोक्ति है कि भारतीय भाषाप्रो के विभिन्न प्राचीन स्वरूपो को सुरक्षित रखने मे इस देश की सस्कृति को जैनो का अद्वितीय प्रदान रहा है ?
अध्यक्ष, प्राकृत-पालि विभाग भाषा साहित्य भवन गुजरात विश्वविद्यालय अहमदाबाद (गुजरात)
मूच्छित मनुष्य अशान्ति से पीडित होता है, समता भाव से दरिद्र होता है, उसको अहिंसा पर आधारित मूल्यो का ज्ञान देना कठिन होता है तथा वह अध्यात्म को समझने वाला नही होता है। इस लोक मे मूच्छित मनुष्य अति दुखी रहता है।
(आचाराग सून, 10)
जो ममता वाली वस्तु-बुद्धि को छोडता है, वह ममता वाली वस्तु को छोडता है, जिसके लिए कोई ममता वाली वस्तु नही है वह ही ऐसा ज्ञानी हैं, जिसने अध्यात्म पथ जाना है।
(भाचाराग सून, 97)
अहिंसा हो तो जगत को माता है, क्योकि समस्त जीवो की प्रतिपालना करने वाली है। अहिंसा ही आनन्द की परिपाटी हैं । अहिंसा ही उत्तम गति और शाश्वत लक्ष्मी है। जगत मे जितने उत्तमोत्तम गुण हैं वे सब इस अहिंसा मे ही हैं।
(मानार्णव 8-32)

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जैनदर्शन में मृत्यु विषयक अवधारणा
डॉ० श्रीमती शान्ता भानावत
ससार मे जो मनुष्य जन्म लेता है उसकी मृत्यु निश्चित है। जन्म के साथ मृत्यु और मृत्यु के साथ जन्म का प्रनादि सम्बन्ध है, ठीक वैसे ही जैसे प्रकृति मे प्रात काल के बाद सध्या का प्रागमन ।
ससार में सभी जीव जीना चाहते हैं, मरना कोई नही चाहता। प्रश्न यह उठता है कि जीवन और मृत्यु माविर हैं क्या ? उत्तर है-प्रायुष्य पूरी होने पर आत्मा का शरीर से अलग होना अथवा शरीर से प्राणो का निकलना मरण कहलाता है और पुन नई स्फूर्ति प्राप्त करना जीवन । जीवन और मरण का यह म तब तक चलता रहता है जब तक कि आत्मा समस्त कर्मों के बधन से मुक्त नहीं हो जाती । मुक्ति रूपी मजिल को प्राप्त करने की यात्रा मे जीवन-मरण पडाव के रूप मे हैं । जिस प्रकार यात्री निरन्तर चलने के बाद तद्जन्य थकान को मिटाने के लिए सराय आदि मे रात्रिकालीन विधाम करता है, उसी प्रकार की स्थिति मृत्यु की है।
मृत्यु जीवन का अन्त नहीं है । वह जीवन को नई स्फूर्ति और शक्ति प्रदान करने वाली प्रक्रिया है। जिस प्रकार रात्रिकालीन विश्राम करने के बाद जब पथिक प्रात काल अपनी यात्रा प्रारम्भ करता है तब उसको विशेष प्रकार की ताजगी और स्फूति परिलक्षित होती है, यही स्थिति मृत्यु के बाद पुन जीवन धारण करने की है।
मृत्यु जीवन का चिरतन सत्य है उसका वरण हमे एक न एक दिन करना ही होगा तो फिर हम उससे क्यो तो डरें और क्यो घबराये? जिन्होने जीवन-दर्शन को समझा है उन्हे मरण सुखद लगता है । प्राणिशास्त्री विलियम हण्टर ने मरने से पूर्व मन्द मन्द स्वर मे कहा था-यदि मुझ मे लिखने की ताकन होती तो विस्तार से लिखता कि मृत्यु कितनी सरल और सुखद होती है।
मृत्यु के समय मनुष्य कैसा अनुभव करता है ? उसको कितनी पीडा या कष्ट का अनुभव होता है या वह मृत्यु के बाद किस प्रकार का जीवन प्राप्त करेगा? इन सबके लिये सम्बद्ध व्यक्ति की मृत्यु के समय की मानसिक स्थिति और भावना उत्तरदायी है। (1) यदि मृत्यु के समय व्यक्ति की आत्मा क्रोध, मान, माया, लोभादि कषायो से घिरी हुई, तनावपूर्ण स्थिति मे रहती है, तो

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उसको उस समय अनन्त शारीरिक व्याधियो की अनुभूति होगी और उसका अगला जीवन भी सामान्यत उसी प्रकार का रूप ग्रहण करेगा। (2) यदि उसकी मृत्यु निष्काम भाव से, रागद्वेष से परे, शातिपूर्ण वातावरण मे होगी, तो उसे मृत्यु के समय पीडा की तनिक भी अनुभूति नही होगी। उसका अगला जीवन भी आदर्श जीवन का रूप प्राप्त करेगा।
जैन शास्त्रो मे पहले प्रकार की मृत्यु को बाल-मरण और दूसरे प्रकार की मृत्यु को समाधिमरण या पडित-मरण कहा गया है। जिसका पडित-मरण होता है वह व्यक्ति पुण्यवान और सौभाग्यशाली माना जाता है। बाल-मरण मे व्यक्ति की मृत्य स्वत नही होती। क्रोध कषाय के वशीभूत हो रेल की पटरी पर सो जाना, विष-पान कर लेना या कुए मे कूद जाना आदि उपाय मृत्यु के साधन होते है । इस प्रकार कषायपूर्वक हाय-हाय करते मरना बालमरण कहलाता है।
आज ससार मे आत्महत्या के आकडो मे निरन्तर वृद्धि होती जा रही है। पूरे विश्व मे लगभग 32 लाख व्यक्ति प्रतिवर्ष प्रात्महत्या करने की कोशिश करते हैं । पर इसके पीछे सयमशील या धर्म रक्षा का भाव नही है। इन लोगो मे अधिकाश लोग भय या कैसर रोग से पीडित, पारिवारिक अशाति से दुखी, गरीबी, भुखमरी, बेकारी, प्रेम में निराशा, कुण्ठाग्रस्त या परीक्षा में असफल हुए होते हैं । ये मेहनत और सघर्ष से जी चुराकर कषायो के वशीभूत हो अपने जीवन को नष्ट कर देना चाहते है । मरते समय उन लोगो के परिणाम शुद्ध नही रहते हैं। भावावेश मे उन्हे कर्तव्याकर्तव्य का भान नहीं रहता । वे अपने पापो की सल्लेखना नहीं कर पाते । परिणाम यह होता है कि उन्हे मरने के बाद भी अच्छी गति नहीं मिलती, साथ ही लोक मे भी उनकी निन्दा होती है।
पडित-मरण ज्ञानी जीवो का होता है जो मृत्यु को मित्र मानकर उससे मिलने के लिए सदैव उत्सुक रहते हैं । मृत्यु उनके लिए विपाद का कारण नहीं होती। वे दुखी हो आत्महत्या का सहारा नहीं लेते । परन्तु अपनी आयुष्य को पूरी होते देख अपने सम्पूर्ण जीवन मे किए पुण्य धर्म का फल प्राप्त करने के लिए मृत्यु का आह्वान करते हैं । इस कृत्य मे ऐहिक तथा पारलौकिक समस्त कामनाओ का परित्याग कर प्रशान्त चित्त से आत्मिक चिन्तन करते हुए समभावपूर्वक प्राणोत्सर्ग किया जाता है।
इस प्रकार के मरण को वरण करने वाला मृत्यु के समय अपने भूतकालीन समस्त कृत्यो की पालोचना करता है। यह एक प्रकार का मरणान्त अनशन है। इसमे श्रावक अथवा श्रमण आहारादि का त्याग कर समाधिपूर्वक मृत्यु को प्राप्त करता है। इस समाधि मरण, पडित मरण को सथारा भी कहते है।
जिसने जन्म लिया, उसका मरना तो निश्चित है ही फिर मृत्युभय से कापना व्यर्थ है। काया और कषायो को कृश करते हुए सल्लेखनापूर्वक मरना जन्म की सार्थकता है। कायरतापूर्वक पशु-पक्षी और कीट-पतगो की तरह मरना जन्म-मरण के बन्धन को बढाना है। भगवान महावीर ने कहा है-मानव | तू मरने की कला सीख । मृत्यु जब सत्य है तो उसे शिव और सुन्दर बना । उसके विकराल रूप की कल्पना करके तु मृत्य के नाम से थर्रा उठता है, मगर उसके शिव-सुन्दर स्वरूप को क्यो नही देखता?
मृत्यु जीवन का अन्तिम और मनिवार्य अतिथि है । महापुरुषो ने इसकी अनिवार्यता को समझा है इसीलिये उनके लिए मृत्यु सरल और सुखद बनी। उनका कहना था कि थकान मिटाने
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के लिए निद्रा की गोद मे जाना जव प्रखरता नही, तो कुछ अधिक लम्बी निद्रा प्रदान करने वाली मृत्यु से हम क्यो डरें? जार्ज वाशिंगटन जब मृत्यु-शैया पर थे तो उन्होने कहा-मौत मा गई, चलो अच्छा हुआ, विश्राम मिला । हेनरी थोरो भी मृत्यु से डरे नही, घबराये नही वरन् शान्त और गम्भीर मुद्रा में मृत्यु का स्वागत करते हुए कहा-मुझे ससार छोडने में कोई पश्चात्ताप नहीं। हेनरी ने अपनी मृत्यु के समय पालकारिक भाषा मे कहा-बत्तिया जला दो, मैं अधकार मे नही जाऊगा । विलियम की मृत्यु के समय की अभिव्यक्ति थी-मरना कितना सुखद है। स्वामी दयानन्द सरस्वती ने प्रसन्नता प्रकट करते हुए मृत्यु के क्षणो का स्वागत किया और कहा-ईश्वर तेरी इच्छा पूर्ण हुई।
सक्षेप में कहा जा सकता है कि जिसने जन्म ग्रहण किया है उसका मरण तो अनिवार्य है। अावश्यकता इस बात की है कि मृत्यु को पोर उसके पश्चात के जीवन को अधिकाधिक सुन्दर और सुखद बनाया जाय । जीवन को उज्ज्वल तथा पवित्र बनाये रखने के लिए समाधिमरण आवश्यक है, कहा भी है-एक भव में जो जीव समाधिमरणपूर्वक शरीर त्याग करता है वह सात-पाठ भवो मे अधिक काल तक समार में भ्रमण नहीं करता ।
प्रिमिपल, वीर बालिका महाविद्यालग. जयपुर (राजस्थान)
मृत्यु होने से हानि कौन है ?-याको भय मत लामो । समता से जो देह तजे तो-तो शुभ-तन तुम पायो ।
मृत्यु मित्र उपकारी तेरो-इस अवसर के माही । जीरण तनसे देत नयो यह, या सम साहू नाही ।।
या सेती इस मृत्यु समय पर उत्सव अति ही कीजै । क्लेश भाव को त्याग सयाने समता भाव धरीजै ।।
यह तन जीर्ण कुटी सम प्रातम, याते प्रीति न कीज । नूतन महल मिल जब भाई, तब यामे क्या छीजै ।।
मृत्यु-कल्पद्रुम पाय सयाने, मागो इच्छा जेती । समता धर कर मृत्यु करो तो, पामो सम्पत तेती ॥
भूधरदास
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जैन आयुर्वेद : समीक्षा और साहित्य
डॉ० राजेन्द्र प्रकाश भटनागर
जैन आगमो मे वैद्यकविद्या को भी प्रतिष्ठापित किया गया है । अत इसे धर्मशास्त्र की कोटि मे रखा गया है। अद्यावधि प्रचलित 'उपाश्रय" (उपासरा) प्रणाली मे जहा जैन यति-मुनि सामान्य विद्याओ की शिक्षा, धर्माचरण का उपदेश और परम्परामो का मार्गदर्शन करते रहे हैं, वही वे उपाश्रयो को चिकित्सा केन्द्रो के रूप मे समाज मे प्रतिष्ठापित कराने में भी सफल हुए हैं।
आयुर्वेद शब्द "आयु" और "वेद" इन दो शब्दो से मिलकर बना है । "आयु" का अर्थ हैजीवन भोर वेद का ज्ञान । अर्थात् जीवन-प्राण या जीवित शरीर के सम्बन्ध मे समग्र ज्ञान "आयुर्वेद" नाम से अभिहित किया जाता है। जैन आगम-साहित्य मे चिकित्सा-शास्त्र को "प्राणावाय" कहते हैं। यह पारिभाषिक सज्ञा है। जैन तीर्थंकरो की वाणी अर्थात उपदेशो को 12 भागो मे वाटा गया है, इन्हे जैन-आगम मे "द्वादशाग" कहते हैं। इनमे से अतिम अग "दृष्टिवाद" कहलाता है। दृष्टिवाद के पाच भेद हैं--पूर्वगत, सूत्र, प्रथमानुयोग, परिकर्म और चूलिका । "पूर्व" चौदह हैं । इनमे से बारहवें "पूर्व" का नाम "प्राणावाय" है । "प्राणावाय" की परिभापा बताते हुए दिगम्बर प्राचार्य "अकलकदेव" (8वी शती) ने लिखा है
___ "जिसमे कायचिकित्सा आदि पाठ अगो के रूप मे सम्पूर्ण आयुर्वेद, भूतशान्ति के उपाय, विषचिकित्सा और प्राण-अपान मादि वायुमो के शरीर धारण करने की दृष्टि से विभाजन का प्रतिपादन किया गया है, उसे "प्राणावाय" कहते हैं।"
इस प्रकार इस पूर्व मे मनुष्य के आभ्यतर अर्थात् मानसिक और आध्यात्मिक तथा बाह्य अर्थात् शारीरिक स्वास्थ्य के उपायो, जैसे-यम, नियम, आहार, विहार और प्रौषधियो का विवेचन है। साथ ही, इसमे दैविक, भौतिक, आधिभौनिक तथा जनपदोध्वसी रोगो की चिकित्सा का विस्तार से विचार किया गया है।
जैन-ग्रन्थ "मूलवात्तिक" मै आयुर्वेद-प्रणयन के सम्बन्ध मे कहा गया है-"अकाल, जरा और मृत्यु को उचित उपायो द्वारा रोकने के लिए आयुर्वेद का प्रणयन किया गया है।"
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प्रारम्भ मे समस्त प्रागमो का पठन-पाठन जैन यति-मुनियो के लिए प्रावश्यक था। चतुर्विधसघ के लिए चिकित्सा उपाय है। परन्तु जैन धर्म के नियमानुसार यति-मुनियो और प्रायिकानो की चिकित्सा श्रावक-श्राविका नही कर सकते थे। वे इसके लिए किसी से कुछ न तो कह सकते थे और न कुछ करा सकते थे। अतएव यह आवश्यक था कि वे अपनी चिकित्सा स्वय ही करें अथवा अन्य यति-मुनि या मायिकाए उनका उपचार करें। इसी से प्रत्येक मुनि को चिकित्सा-ज्ञान आवश्यक था। कालान्तर मे जब लौकिक विद्यानो को यति-मुनियो द्वारा सीखना निषिद्ध माना जाने लगा तो "दृष्टिवाद" सज्ञक प्रागम जिसमे अनेक लौकिक विद्याए शामिल थी, का पठन-पाठन-क्रम बन्द हो गया, शन शन उसका लोप ही हो गया। यह परिस्थिति तीसरी-चौथी शती मे पागमो के सस्करण और परिष्कार के लिए हुई "माथूरी" और "वालभी" वाचनामो से बहुत पहले ही हो चुकी थी। दुर्भाग्य से दृष्टिवाद का अब कोई ग्रन्थ नहीं मिलता। मागम साहित्य मे आयुर्वेद सम्बन्धी सामग्री
जैन पागम साहित्य मे प्रसगवशात् प्रायुर्वेद सम्बन्धी अनेक सन्दर्भ पाये हैं यहाँ उनका दिग्दर्शन मात्र करायेंगे।
स्थानागसूत्र मे आयुर्वेद या चिकित्सा (तेगिच्छ-चैकित्स्य) को नौ पापश्रुतो मे गिना गया है। "निशीथचूरिण" मे धन्वन्तरि को इस शास्त्र का मूलप्रर्वतक कहा गया है ।
प्रायुर्वेद के आठ अगो का उल्लेख भी इन प्रागम ग्रन्थो मे मिलता है-कौमारभृत्य, शालाक्य, शल्यहृत्य, कायचिकित्सा, जागुल, भूतविद्या, रसायन और वाजीकरण । चिकित्सा के चार पाद हैं-वैद्य, रोगी, औषधि और प्रतिचर्या (परिचर्या) करने वाला परिचारक । विद्या, मत्रो, कल्प और वनौषधियो से चिकित्सा करने वाले यत्र-तत्र मिल जाते थे। चिकित्सा को अनेक पद्धतिया प्रचलित थी। इनमे पचकर्म, वमन, विरेचन आदि का विपुल प्रचलन था।
विजयनगर के चिकित्सक के रूप मे "धन्वन्तरी" का उल्लेख भी है।
रोगो की उत्पत्ति वात, पित्त और कफ, सन्निपात से बतायी गयी है। रोगोत्पत्ति के नौ कारण बताये गये हैं--अत्यन्त भोजन, अहितकर भोजन, अतिनिद्रा, अतिजागरण, पुरीष का निरोध, मूत्र का निरोध, मार्ग गमन, भोजन की अनियमितता, काम-विकार । आचारागसूत्र मे 16 रोगो का उल्लेख है-गजी (गडमाला), कूष्ठ, राजयक्ष्मा, अपस्मार, कारिणय (काण्य), झिमिय (जडता), कुरिणय (हीनागता), खुज्जिय (कुन्जता), उदर रोग, मूकत्व, सूरणीय (शोथ), गिलासणि (भस्मकरोग), बेवई (कम्पन), पीठसन्धि (पगुत्व), सिलीवय (श्लीपद) और मधुमेह ।
इसी प्रकार प्रागम-साहित्य मे व्याधियो की औषधि-चिकित्सा और शल्य-चिकित्सा का भी वर्णन मिलता है।
जैन आगम-ग्रन्थो मे प्रारोग्यशालामो (तेगिच्छयसाला-चिकित्साशाला) का भी उल्लेख मिलता है। वहा वेतनभोगी चिकित्सक, परिचारक आदि रखे जाते थे।
वास्तव मे सम्पूर्ण जैन आगम साहित्य में उपलब्ध प्रायुर्वेदीय सदर्भो का सकलन पौर विश्लेषण किया जाना अपेक्षित है।
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प्राणावाय के अवतरण की परम्परा
सामान्य जन-समाज तक प्राणावाय की परम्परा कैसे चली इसका स्पष्ट वन दिगंबराचार्य उग्रादित्य के "कल्याणकारक" नामक प्राणावाय ग्रन्थ के प्रस्तावना-यश मे मिलता है। उसमे कहा है - भगवान् आदिनाथ के समवशरण मे उपस्थित होकर भरत चक्रवर्ती आदि भव्यो ने मानवो की व्याधिरूप दुखो से छुटकारे का उपाय पूछा। इस पर भगवान ने अपनी वाणी मे इसका उपदेश दिया। इस प्रकार प्राणावाय का ज्ञान तीर्थंकरो से गणधरो, प्रतिगणधरो ने उनसे श्रुतकेवलियो ने और उनसे बाद मे होने वाले अन्य मुनियों ने क्रमश प्राप्त किया।
प्रारणावाय की परम्परा मध्ययुग से पूर्व ही लुप्त हो चुकी थी । "कल्याणकारक" ही एक मात्र ऐसा ग्रन्थ मिलना है जिसमे प्राणावाय की प्राचीन परम्परा और उसके शास्त्र ग्रन्थो का उल्लेख मिलता है। इसकी रचना चालुक्य और राष्ट्रकूट राज्य के काल मे 8वी शती के अन्त मे हुई थी। इस काल के बाद किसी भी प्राचार्य या विद्वान ने "प्राणावाय" का उल्लेख अपने ग्रन्थो मे नही किया।
दक्षिण भारत मे तो फिर भी आठवीं शती ई० तक प्रारणावाय के ग्रन्थ मिलते हैं । परन्तु उत्तरी भारत मे सो अब एक भी प्राणावाय का प्रतिपादक प्राचीन ग्रन्थ प्राप्त नही होता। इससे ज्ञात होता है कि यह परम्परा उत्तर मे बहुत काल पूर्व मे ही लुप्त हो गयी थी ।
फिर ई० 13वी शती से हमे जैन श्रावको और यति-मुनियो द्वारा निर्मित श्रायुर्वेदीय ग्रन्थ उपलब्ध होते हैं। ये ग्रन्थ प्राणावाय परम्परा के नही कहे जा सकते, क्योकि इनमे कही पर भी प्रारणावाय का उल्लेख नही है । इनमे पाये जाने वाले रोगनिदान, लक्षण, चिकित्सा आदि का वर्णन प्रायुर्वेद के अन्य ग्रन्थो के समान है। ये ग्रन्थ मौलिक, सग्रहात्मक, टीका, पद्यमय भाषानुवाद आदि अनेक रूपो मे मिलते हैं ।
दक्षिण मे प्राणावाय परम्परा के समय 8वी शती तक ही रसायन इब्ध और पारद के योग से निर्मित श्रोषधियो द्वारा रोगनाशन के उपाय दक्षिण के सिद्धसम्प्रदाय मे यह चिकित्सा विशेष रूप से प्रचलित रही है।
चिकित्सा अर्थात् खनिज अधिक प्रचलित हुए।
जैन यतिमुनियों ने स्वेच्छा से, राजा या पनी-मानी व्यक्ति के प्राशा आग्रह से तथा जैन श्रावको ने इन वैद्यक ग्रन्थो का प्रणयन किया था ।
कटिक मे जैन वैद्यक ग्रन्थो की सबसे प्राचीन परम्परा मिलती है। 8वीं शती के धन्त मे दिगम्बर श्राचार्य उग्रादित्य ने "कल्याणकारक" की रचना की थी। उसमे पूर्ववर्ती साहित्य के रूप मे पूज्यपाद के शालाक्य, पात्रस्वामी के शल्यतत्र, सिद्धसेन के विष और उग्रग्रहशमन, दशरथगुरु के काय चिकित्सा, मेघनाद के बालरोग और सिंहनाद के बाजीकरण और रसायन सम्बन्धी ग्रन्थो का उल्लेख मिलता है। समन्तभद्र के भ्रष्टागो सम्बन्धी आयुर्वेद ग्रन्थ का भी उल्लेख है। कल्याणकारक छप चुका है।
कन्नड भाषाओ मे मगराज ने स्थावर विष चिकित्सा पर "खगेन्द्रमणिदर्पण" (1360 ई०) देवेन्द्र मुनि ने "बालग्रहचिकित्सा" श्रीधरसेन ने "वैद्यामृत" ( 1500 ई०) वाचरस ने "अश्ववैद्यक"
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(1500ई०) पद्मरस या पद्मण्ण पडित ने "हयसारसमुच्चय" (अश्वशास्त्र 1627 ई०), कीर्तिमान ने "गौचिकित्सा", अमृतनन्दि ने "वैद्यकनिघण्टु, शब्दकोश, साल्व ने "रसरत्नाकर" और वैद्यसागत्य", जगदेव ने "महामन्त्रवादि" नामक ग्रन्थो की रचना की थी।
उत्तरी भारत मे जैन वद्यक ग्रन्थो के प्रणयन की दृष्टि से राजस्थान और गुजरात अग्रणी हैं। यहा प्राय श्वेताम्बर परम्परा मे ग्रन्थ लिखे गये। दिगम्बर प० प्राशाधर (नि० माडलगढ, भीलवाडा, राज.) ने 1240 ई. के लगभग वाग्भट के "अष्टागहृदय" पर "उद्योतिनी" सस्कृत टीका लिखी थी।
गुजरात के ढकगिरि (धन्धुका) निवासी पादलिप्ताचार्य और उनके शिष्य नागार्जुन रसविद्या के महान् विद्वान हुए। नागार्जुन ने "पाश्चर्ययोगमाला" लिखी। इम पर श्वेताम्बर साधु गुणाकरसूरि (1239 ई०) ने सस्कृत टीका 'वृत्ति' लिखी थी। 1666 ई० के लगभग तपागच्छीय साधु हपंकीतिसूरि ने चिकित्मा पर "योगचिन्तामणि" ग्रन्थ लिखा था। श्री कण्ठसूरि ने पथ्यापथ्य सम्बन्धी "हितोपदेश" लिसा। ई० सन् 1386 मे मेरुतु ग ने "ककालीय रसाध्याय" पर सस्कृत टीका लिसी थी। माणिक्यचद ने "रसावतार" नामक रसग्रन्थ की रचना की थी। अचलगच्छीय पालीताणा शाखा के नयनशेखर ने स० 1736 मे चौपाई छन्द मे "योगरत्नाकर चोपई" की रचना को । केशवराज के पुत्र जैन श्रावक नयनसुख ने सवत् 1649 मे "वैद्यमनोत्सव" लिखा । तपागच्छीय लक्ष्मीकुशल ने मवत् 1694 में "वैद्यकसार रत्नप्रकाश" की रचना की थी। कच्छ के अजार नगर मे आगमगच्छ के साधु कवि विधाम ने स. 1842 मे "अनुपानमजरी" और रोगो की चिकित्सा पर म० 1843 मे "व्याधिनिग्रह" नामक ग्रन्थ लिखे थे। राजस्थान मे हसराज मुनि ने 17वी शती मे "भिपक्चक्रचित्तोत्मव" नामक निदान-ग्रन्थ की रचना की थी। कृष्ण वैद्य के पुत्र महेन्द्र जैन ने स. 1709 मे उदयपुर में "द्रव्यावलीसमुच्चय" लिखा था । तपागच्छीय हस्तिरुचिरण ने स० 1726 मे "वद्यवल्लभ" नामक रोग चिकित्मा ग्रन्थ लिखा। 18वी शती मे विनयमेरुगणि ने "विद्वन्मुखमहनसारसग्रह" और मुनि मानजी ने राजस्थानी मे "कवि प्रमोद" और "कवि विनोद" नामक वैद्यक ग्रन्थ लिखे । बीकानेर के रामलाल महोपाध्याय ने "रामनिदानम्" (रामऋद्धिसार) की रचना की। जयपुर मे खरतरगच्छीय दीपकचद्र वाचक ने स० 1792 मे महाराजा जयसिंह के काल मे "लघनपथ्य निर्णय" नामक उपयोगी ग्रन्थ लिखा था। खरतरगच्छीय यति रामचन्द्र ने "रामविनोद" और "नाडीपरीक्षा", श्वेताम्बर गडगच्छीय प्राचार्य जिनसमुद्रसूरि ने "वैद्यचिन्तामणि" की तथा बीकानेर के खरतरगच्छीय धर्मसी या धर्मवद्धन ने "डभक्रिया" की राजस्थानी मे रचना की थी। लक्ष्मीवल्लभ ने मभुनाथकृत सस्कृत "कालज्ञानम्" का स० 1741 मे पद्यमय भाषानुवाद किया था। स० 1755 मे खरतरगच्छीय समरथ ने वैद्यनाथ पुत्र शान्तिनाथ के मस्कृत "रसमजरी" पर पद्यमय भाषा टीका लिखी थी। मथेन राखेचा जोगीदास ने महाराज कुवर जोरावरसिंह की प्राज्ञा से बीकानेर मे स० 1762 मे "वैद्यकसार" की रचना की थी। फतेहपुर शेखावटी के निवासी चैनसुख यति ने स. 1820 मे बोपदेवकृत "शतश्लोकी" की राजस्थानी गद्य मे "शतश्लोकी भापाटीका" तथा लोलिबराजकृत "वैद्यजीवन" पर "वैद्यजीवनटबा" लिखे। बीकानेरवासी मलकचन्द ने यूनानी चिकित्सा शास्त्र के तिव्वसहाबी" का पद्यमय भाषानुवाद "वैद्यहुलास" (तिब्बसहावी भापा) नाम से किया था।
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पजाब मे फगवाडा मे मेघमुनि ने स० 1818 मे 'मेघविनोद" नामक रोगनिदान-चिकित्सा पर तथा महाराजा रणजीतसिंह के काल मे यति गगाराम ने अमृतसर में स० 1878 मे रोगो के निदान पर "गगयति निदान" नामक उपयोगी ग्रन्थ लिखे थे।
इन ग्रन्थो के अन्तरग परीक्षण से ज्ञात होता है कि इनमे जैन धर्म के तत्वो-अहिंसा, समभाव का पालन करते हुए मद्य, मास, मधु का निषेध पाया जाता है। रसचिकित्सा एव रसयोगो का बाहुल्येन उपयोग मिलता है। निदान की दृष्टि से नाडीपरीक्षा, मूत्रपरीक्षा पर विशेष ध्यान दिया गया है। कल्याणकारक मे तो मास-भक्षण-निषेध पर युक्तियुक्त विवेचना की गई है । कुछ ग्रन्थ "आम्नायग्रन्थ" (गुटको) के रूप में भी मिलते है ।
जैन यति-मुनियो के उपासरे तथा श्रावको द्वारा निर्मित धर्मार्थ चिकित्सालयो के निर्माण की परम्परा ने वैद्यकविद्या को अमूल्य योगदान दिया है। निश्चित ही, उनकी यह देन सास्कृतिक और वैज्ञानिक दृष्टि से अत्यन्त महत्वपूर्ण कही जा सकती है ।
प्रोफेसर, मदनमोहन मालवीय राजकीय मायुर्वेद महाविद्यालय उदयपुर (राजस्थान)
ज्यो मति-हीन विवेक विना नर,
साजि मतग जो इंधन ढोवै । कचन - भाजन धूरि भरै शठ,
मूढ सुधारस सो पग धौवै ॥
वै-हित काग उडावन कारन,
डारि उदधि 'मनि' मूरख रोवै ॥ स्यो नर-देह दुर्लभ्य बनारसि, पाय अजान अकारथ खोवै ॥
माठक समयसार
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जैन दर्शन में जनतांत्रिक सामाजिक चेतना के तत्व
डॉ. नरेन्द्र भानावत
भारतीय समाज-व्यवस्था मे जनतन्त्र केवल राजनैतिक सदर्भ ही नही है। यह एक व्यापक जीवन पद्धति है, एक मानसिक दृष्टिकोण है जिसका सम्बन्ध जीवन के पार्मिक, नैतिक, आर्थिक, मामाजिक और राजनैतिक सभी पक्षो से है। इस धरातल पर जब हम चिन्तन करते हैं तो जैन दर्शन में जनतांत्रिक सामाजिक चेतना के निम्नलिखित मुख्य तत्व रेखाकित किये जा सकते हैं:
स्वतन्त्रता समानता लोककल्याण घमनिरपेक्षता
4
1 स्वतन्त्रता स्वतन्त्रता जनतन्त्र की प्रात्मा है और जैन दर्शन की मूल भित्ति भी। जैन मान्यता के अनुसार जीव अथवा प्रात्मा स्वतन्त्र अस्तित्व वाला द्रव्य है । अपने अस्तित्व के लिए न तो वह किसी दूसरे द्रव्य पर आश्रित है और न इस पर आश्रित कोई अन्य द्रव्य है। इस दृष्टि से जीव को प्रभु कहा गया है--जिसका अभिप्राय है जीव स्वय ही अपने उत्थान या पतन का उत्तरदायी है । सद्प्रवृत्त प्रात्मा ही उसका मिय है और दुष्प्रवृत्त प्रास्मा ही उसका शत्रु है। वह अपनी साधना के द्वारा पूर्ण मुक्ति प्राप्त कर सकता है । वह स्वय परमात्मा बन सकता है। जैन दर्शन मे यही जीव का लक्ष्य माना गया है। यहा स्वतन्त्रता के स्थान पर मुक्ति शब्द का प्रयोग हुआ है। इस मुक्ति प्राप्ति मे जीव की साधना और उसका पुरुषार्थ ही मुख्य साधन है। चू कि जैन दृष्टि मे आत्मा ही परमात्मदशा प्राप्त करती है, अत यहां व्यक्ति के अस्तित्व के धरातल पर जीव को ईश्वराधीनता और कर्माधीनता दोनो से मुक्ति दिलाकर उसकी पूर्ण स्वतन्त्रता की रक्षा की गयी है।
जैन दर्शन की यह स्वतन्त्रता निरकूश या एकाधिकारवादिता की उपज नहीं है। इसमे दूसरो के अस्तित्व की स्वतन्त्रता की भी पूर्ण रक्षा है। इसी बिन्दु से अहिंसा का सिद्धान्त उभरता है जिसमे जन के प्रति ही नही प्राणी मात्र के प्रति मित्रता और बन्धुत्व का भाष है। प्रमाद द्वारा किसी
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भी प्राणी को क्षति पहुँचाना, उस पर प्रतिबन्ध लगाना. उसकी स्वतन्त्रता मे बाधा पहचाना, हिंसा है। जब हम किसी के स्वतन्त्र चिन्तन को बाधित करते हैं, उसके बोलने पर प्रतिबन्ध लगाते हैं और गमनागमन पर रोक लगाते है तो प्रकारान्तर से क्रमश उमके मन, वचन और काया रूप प्राण की हिंसा करते हैं। इसी प्रकार किसी के देखने, सुनने, सूधने, चखने, छुने प्रादि पर प्रतिबन्ध लगाना भी विभिन्न प्राणो की हिंसा है। यह कहने की अावश्यकता नहीं कि स्वतन्त्रता का यह सूक्ष्म उदात्त चितन ही हमारे मविधान के स्वतन्त्रता सम्बन्धी मौनिक अधिकारी का उत्स रहा है।
विचार जगत मे स्वतन्त्रता का बड़ा महत्व है। प्रात्म निर्णय और मताधिकार इसी के परिणाम हैं। कई साम्यवादी देशो मे सामाजिक और आर्थिक स्वतन्त्रता होते हुए भी इच्छा स्वातन्त्र्य का यह अधिकार नही है। पर जैन दशन में और हमारे सविधान मे भी विचार स्वातन्त्र्य को सर्वोपरि महत्व दिया गया है। महावीर ने स्पष्ट कहा कि प्रत्येक जीव का स्वतन्त्र अस्तित्व है, इसलिये उसकी स्वतन्त्र विचार-चेतना भी है। प्रत जैसा तुम सोचते हो एक मात्र यही सत्य नहीं है। दूसरे जो सोचते हैं उसमे भी सत्याश निहित है। अत पूण सत्य का माक्षात्कार करने के लिए इतर लोगो के सोने हुए, अनुभव किये हुए सत्याशो को भी महत्व दो। उन्हे समझो, परखो और आलोक मे अपने सत्य का परीक्षण करो। इससे न केवल तुम्हे उम सत्य का साक्षात्कार होगा वरन् अपनी भूलो के प्रति सुधार करने का तुम्हे अवसर भी मिलेगा। प्रकारान्तर से महावीर का यह चिन्तन जनतान्त्रिक शासन-व्यवस्था में स्वस्थ विरोधी पक्ष की अावश्यकता और महत्ता प्रतिपादित करता है तथा इस बात की प्रेरणा देता है कि किसी भी तथ्य को भली प्रकार समझने के लिए अपने को विरोध पक्ष की स्थिति मे रख कर उस पर चिन्तन करो। तब जो सत्य निखरेगा वह निर्मल, निविकार और निष्पक्ष होगा। महावीर का यह वैचारिक प्रौदार्य और सापेक्षचिन्तन स्वतन्त्रता का कवच है। यह दृष्टिकोण अनेकान्त सिद्धान्त के रूप में प्रतिपादित है।
2 समानता स्वतन्त्रता की अनुभूति वातावरण और अवसर की समानता पर निभर है। यदि समाज मे जातिगत वैषम्य और आर्थिक असमानता है तो स्वतन्त्रता के अधिकार का भी कोई विशेष उपयोग नहीं। इसलिये महावीर ने स्वतन्त्रता पर जितना बल दिया उतना ही बल समानता पर दिया। उन्हे जो विरक्ति हुई वह केवल जीवन वी नश्वरता या सासारिक असारता को देखकर नही वरन् मनुष्य द्वारा मनुष्य का शोपण देखकर वे तिलमिला उठे और उस शोपण को मिटाने के लिए, जीवन के हर स्तर पर समता स्थापित करने के लिए उन्होने क्रान्ति की, तीर्थ प्रवर्तन किया। जन्म के स्थान पर कर्म को प्रतिष्ठित कर गरीबो, दलितो और असहायो को उच्च आध्यात्मिक स्थिति प्राप्त करने की कला सिखाई। अपने साधना काल मे कठोर अभिग्रह धारण कर दासी बनी, हथकडी और बेडियो मे जकडी, तीन दिन से भूखी, मुण्डितकेश राजकुमारी चन्दना से पाहार ग्रहण कर उच्च पवित्र राजकुल की महारानियो के मुकाबले समाज मे निकृष्ट समझी जाने वाली नारी शक्ति की प्राध्यात्मिक गरिमा और महिमा प्रतिष्ठापित की। जातिवाद और वर्णवाद के खिलाफ छेडी गयी यह सामाजिक क्रान्ति भारतीय जनतन्त्र की सामाजिक समानता का मुख्य आधार बनी है। यह तथ्य पश्चिम के सभ्य कहलाने वाले तथाकथित जनतान्त्रिक देशो की रगभेद नीति के विरुद्ध एक चुनौती है।
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महावीर का विचार पा किमाथिक समानता के विना सामाजिक समानता अधिक समय तक कायम नहीं रह सकती और राजनैतिक स्वाधीनता भी माथिक स्वाधीनता के प्रभाव मे कल्याणकारी नहीं बनती। उमलिये महावीर का बल प्रपरिग्रह भावनापर भी रहा । श्रावक के व्रतो पर जब हम चिन्तन करते हैं तो लगता है कि अहिंसा के समानान्तर ही परिग्रह की मर्यादा और नियमन का विचार चला है । गृहस्प के लिये महावीर यह नहीं कहते कि तुम सग्रह न करो । उनका बल इस बात पर है कि प्राययाता मे अधिक नाह मन करो और जो सग्रह करो उस पर स्वामित्व की भावना मन रसो। गवतमा स्वामित्व का माव है-सघर्ष है, वगं भेद है। वर्ग विहीन समाज रचना के लिए स्वामित्व का विमजन जरूरी है। महावीर ने इसके लिए परिग्रह को सम्पत्ति नही कहा, उसे मूर्या या ममत्व भाव रहा।
मीलिये महावीर पायक के प्रतो मे जो व्यवस्था दी है वह एक प्रकार से स्वैच्छिक स्वामित्व विमंजन और परिसर मर्यात, मीलिंग की व्यवस्था है। पाथिक विषमता के उन्मूलन के लिए यह प्रावश्यक है कि व्यक्ति के उपार्जन के सोन और उपभोग के लक्ष्य मर्यादित और निश्चित हो । ग्रतम वान पर बन देते हैं किचोरी करना ही वजित नहीं है बल्कि चोर द्वारा चुराई हुई वस्तु को लेना, चोर को प्रेरणा फग्ना, उसे किसी प्रकार को महायता करना, राज्य नियमो के विग्द प्रवृत्ति बरना, भठा मापतोल फरना, झठा दस्तावेज लिपना, झूठी साक्षी देना, वस्तुप्रो मे मिलावट करना, प्रच्छी वग्न दिग्पाकर पटिया दे देना प्रादि सब पाप हैं। इस प्रवृत्ति को रोकने के लिए भगवान महावीर ने गेत, मकान, मोना-चादी प्रादि जेवरात. धन-धान्य, पशु-पक्षी-जमीनजायदाद प्रादि को मर्यादिन करने पर जोर दिया है और इच्छापो को उत्तरोत्तर नियन्त्रित करने की बात कही है। जिन के ऐसे स्रोतो मे वचते रहने की बात कही गयी है जिनसे हिंसा बढ़ती है, कृषि उत्पादन को हानि पहचनी है और प्रसामाजिक तत्वो को प्रोत्साहन मिलता है। भगवान महावीर ने ऐसे व्यवमायों को कर्मादान को मशा दी है और उनकी सस्या पन्द्रह बतलायी है। प्राज के मदन में जगल मे प्राग लगाना, जगल प्रादि कटवाकर बेचना, असयत जनो का पोपण फरना प्रर्थान् प्रमामाजिक तत्वों को पोषण देना प्रादि पर रोक का विशेष महत्व है।
3-लोककल्याण • जमा कि फहा जा चुका है भगवान ने सग्रह का निषेध नहीं किया है चल्कि आवश्यकता से अधिक सग्रह न करने को कहा है । इसके दो फलितार्थ है-एक तो यह कि व्यक्ति अपने लिए जितना प्रावश्यक हो उतना ही उत्पादन करें और निष्क्रिय बन जाय । दूसरा यह कि अपने लिए जितना प्रावश्यक हो उतना तो उत्पादन करे ही और दूसरो के लिए जो प्रावश्यक हो उमका भी उत्पादन करें। यह दूसरा अर्थ ही अभीष्ट है। जैन धर्म पुरुषार्थप्रधान धर्म है । अत यह व्यक्ति को निष्क्रिय व अकमण्य बनाने की शिक्षा नहीं देता । राष्ट्रीय उत्पादन मे व्यक्ति को महत्त्वपूर्ण भूमिका को जैन दर्शन स्वीकार करता है पर वह उत्पादन शोपण, जमाखोरी और प्रार्थिक विषमता का कारण न बने, इसका विवेक रग्वना आवश्यक है। सरकारी कानून-कायदे तो इस दृष्टि से ममय-समय पर बनते ही रहते है, पर जैन साधना मे व्रत-नियम, तप-त्याग और दान-दया के माध्यम से इस पर नियन्त्रण रखने का विधान है। यहा सेवा को महत्वपूर्ण स्थान दिया गया है । इमी सेवा-भाव से धर्म का सामाजिक पक्ष उभरता है। जैन धर्मावलम्बी शिक्षा, चिकित्सा,

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छात्रवृत्ति, प्रावि के रूप मे अनेक ट्रस्टो के माध्यम से राष्ट्र की महान् सेवा कर रहे हैं। जैन शास्त्रो मे श्राहारवान, ज्ञानदान, औषधदान और अभयदान को महत्व दिया गया है ।
महावीर ने स्पष्ट कहा है-जैसे जीवित रहने का हमे अधिकार है वैसे ही अन्य प्राणियो को भी । जीवन का विकास सघर्ष पर नही सहयोग पर ही श्राधारित है । जो प्रारणी जितना अधिक उन्नत होता है उसमे उसी अनुपात मे सहयोग और त्यागवृत्ति का विकास देखा जाता है । अत करण मे सेवाभाव का उद्रेक तभी होता है जब श्रात्मवत् सर्वभूतेषु जैसा उदात्त विचार शेप सृष्टि के साथ आत्मीय सम्बन्ध जोड पाता है। इस स्थिति मे जो सेवा की जाती है वह एक प्रकार से सहज स्फूर्त सामाजिक दायित्व ही होता है । लोककल्याण के लिए अपनी सम्पत्ति विसर्जित कर देना एक बात है और स्वयं सक्रिय रूप में घटक बनकर सेवा कार्यों मे जुट जाना दूसरी बात है। पहला सेवा का नकारात्मक रूप है जबकि दूसरा सकारात्मक रूप । इसमे सेवा व्रती "स्लीपिंग पार्टनर” बनकर नहीं रह सकता, उसे सजग प्रहरी बन कर रहना होता है।
लोक सेवक मे सरलता, सहृदयता और सवेदनशीलता का गुण होना श्रावश्यक है । सेवाव्रती को किसी प्रकार का अहम् न छू पाए श्रोर वह सत्ता लिप्सु न बन पाए, इस बात की सतर्कता पद-पद पर बरतनी जरूरी है। विनय को जो धर्म का मूल कहा गया है, उसकी अर्थवत्ता इस सन्दर्भ मे बडी गहरी है ।
लोकसेवा के नाम पर अपना स्वार्थ साधने वालो को महावीर ने कहा है कि जो जीवन साधनो पर व्यक्तिगत स्वामित्व की सत्ता स्थापित कर दूसरो के सविभाग को नकारता है, जो अपने लिए ही सग्रह करके रखता है और दूसरो के लिए कुछ भी नही रखता, जो मर्यादा से अधिक भोजन एव जीवन स धनो का स्वय उपभोग करता है, वह आराधक नही, विराधक है ।
4- धर्म निरपेक्षता स्वतंत्रता, समानता और लोककल्याण का भाव धर्मनिरपेक्षता की भूमि मे ही फल-फूल सकता है। धर्मनिरपेक्षता का अर्थ धर्म-विमुखता या धर्म-रहितता न होकर साम्प्रदायिक भावना और सार्वजनिक समभाव से है। हमारे देश मे विविध धर्म धीर धर्मानुयायी है। इन विविध धर्मों के अनुयायियों में पारस्परिक सौहार्द, सम्मान घोर एक्य की भावना बनी रहे, सबको अपने अपने ढंग से उपासना करने और अपने अपने धर्म का विकास करने का पूर्ण अवसर मिले तथा धर्म के आधार पर किसी के साथ भेद भाव या पक्षपात न हो इसी दृष्टि से धर्मनिरपेक्षता हमारे सविधान का महत्वपूर्ण अग बना है। धर्म-निरपेक्षता की इस पर्यभूमि के प्रभाव मेन स्वतंत्रता टिक सकती है और न समानता और न लोक-कल्याण की भावना पनप सकती है । जैन तीर्थंकरों ने सभ्यता के प्रारम्भ में ही शायद यह तथ्य हृदयगम कर लिया था। इसीलिये उनका सारा चिन्तन धर्मनिरपेक्षता अर्थात सार्वजनिक समभाव के रूप मे ही चला। इस सम्बन्ध मे निम्नलिखित तथ्य विशेष महत्वपूर्ण है
1 जैन तीर्थंकरों ने अपने नाम पर धर्म का नामकरण नहीं किया। "जैन" शब्द बाद
-
का शब्द है। इसे समण ( श्रमण ) महंं धौर निर्द्वन्ध धर्म कहा गया है। अमरण शब्द समभाव, श्रमशीलता और वृत्तियो के समन का परिचायक है। धर्हद शब्द भी गुणवाचक है जिसने पूर्ण
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योग्यता-पूर्णता प्राप्त करली है वह है-अर्हत । जिसने सब प्रकार की ग्रन्थियो से छुटकारा पा लिया है वह है निग्रन्थ । जिन्होने रागद्वप रूपी शनुमो, आन्तरिक विकारो को जीत लिया है वे जिन कहे गये हैं और उनके अनुयायी "न" । इस प्रकार जैन धर्म किसी विशेप व्यक्ति, सम्प्रदाय या जाति का परिचायक न होकर उन उदात्त जीवन प्रदर्शों और सार्वजनिक भावो का प्रतीक है जिनमे ससार के सभी प्राणियो के प्रति मंत्री भाव निहित है।
2-जैन धर्म मे जो नमस्कार मय है, उसमे किसी तीर्थकर, प्राचार्य या गुरु का नाम लेकर वदना नही की गयी है। उममे पचपरमेष्ठियो को नमन किया गया है। णमो अरहताण, णमो सिद्धाण, णमो पायरियारण, रामो उवज्झायारण, गमो लोए सबसाहूण, अर्थात् जिन्होने अपने शत्रुनो पर विजय प्राप्त कर ली है, उन प्ररिहतो को नमस्कार हो, जो संसार के जन्म-मरण के चक्र से छूटकर शुद्ध परमात्मा बन गए हैं, उन सिद्धो को नमस्कार हो, जा दर्शन, ज्ञान, चारित्र तप प्रादि प्राचारो का स्वय पालन करते है और दूसरो से करवाते हैं, उन प्राचार्यों को नमस्कार हो, जो प्रागमादि ज्ञान के विशिष्ट व्यारयाता हैं और जिनके सान्निध्य मे रहकर दूसरे अध्ययन करते हैं, उन उपाध्यायो को नमस्कार हो, लोक मे जितने भी सत्पुरुष है उन सभी साघुरो को नमस्कार हो, चाहे वे किमी जाति, धर्म, मत या तीर्थ से सम्बन्धित हो। कहना न होगा कि नमस्कार मन का यह गुणनिष्ठ प्राधार जैन दर्शन की उदारचेता सार्वजनिक भावना का मेरुदण्ड है।
3-जंन दर्शन ने प्रात्मविकास को सम्प्रदाय के साथ नही बल्कि सदाचरण व धर्म के साथ जोडा है। महावीर ने कहा किमी भी परम्परा या सम्प्रदाय मे दीक्षित, किसी भी लिंग मे, स्त्री हो या पुरुप, किसी भी वेश में, साधु हो या गृहस्थ, व्यक्ति अपना पूर्ण विकास कर सकता है। उसके लिए यह प्रावश्यक नहीं कि वह महावीर द्वारा स्थापित धर्म सघ मे ही दीक्षित हो । महावीर ने अश्रुत्वा केवली को जिसने कभी भी धर्म को सुना नही, परन्तु चित्त की निर्मलता के कारण, केवलज्ञान की कक्षा तक पहचाया है। पन्द्रह प्रकार के सिद्धो मे अन्य लिंग और प्रत्येक बुद्ध सिद्धो को, जो किसी सम्प्रदाय या धार्मिक परम्परा से प्रेरित होकर नही. बल्कि अपने ज्ञान से प्रवुद्ध होते हैं, सम्मिलित कर महावीर ने साम्प्रदायिकता की निस्सारता सिद्ध कर दी है। प्राचार्य हरिभद्र ने स्पष्ट किया है-"महावीर के प्रति मेरा पक्षपात नही है और कपिल प्रादि के प्रति मेरा द्वेष भाव नहीं है। मैं उसी वाणी को मानने के लिए तैयार है जो युक्ति-युक्त है।"
। वस्तुत धर्म निरपेक्षता का अर्थ धर्म के सत्य से साक्षात्कार करने की तटस्थ वृत्ति से है। निरपेक्षता अर्थात् अपने लगाव और दूसरो के द्वैप भाव से परे रहने की स्थिति । इसी अर्थ मे जैन दर्शन मे धर्म की विवेचना करते हुए वस्तु के स्वभाव को धर्म कहा है। जब महावीर से पूछा गया कि पाप जिसे नित्य ध्रव और शाश्वत धर्म कहते हैं वह कौनसा है ? तब उन्होने कहा-किसी प्राणी को मत मारो, उस पर उपद्रव मत करो, किसी को परिताप न दो और किसी की स्वतन्त्रता का अपहरण न करो। इस दृष्टि से जो धर्म के तत्व है प्रकारान्तर से वे ही जनतान्त्रिक सामाजिक घेतना के तत्व हैं।
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उपर्युक्त विवेचन से यह स्पष्ट है कि जैन दर्शन जनतान्त्रिक सामाजिक चेतना से प्रारम्भ से ही अपने तत्कालीन सदर्भों में सम्पृक्त रहा है। उसकी दृष्टि जनतन्त्रात्मक परिवेश मे राजनैतिक क्षितिज तक ही सीमित नही रही है उसने स्वतन्त्रता और समानता जैसे जनतात्रिक मूल्यो को लोकभूमि मे प्रतिष्ठित करने की दृष्टि से महिला, धनेकान्त और परिग्रह जैसे मूल्यवान सून दिये हैं और वैयक्तिक तथा सामाजिक परातल पर धर्म सिद्धान्तो की मनोविज्ञान और समाजविज्ञान सम्मत व्यवस्था दी है। इससे निश्चय ही सामाजिक और धार्थिक क्षेत्र मे मास्कृतिक स्वराज्य स्थापित करने की दिशा मिलती है।
सह-प्रोफेसर हिन्दी विभा
राजस्थान विश्वविद्यालय
जयपुर (राजस्थान)
जैसे सुधा को नष्ट करने के लिए अन्न होता है तथा जिस तरह प्यास को नष्ट करने के लिए जल है, वैसे ही विषयो की मुख तथा प्यास को नष्ट करने के लिए ध्यान है।
भगवती आराधना,
1901
विनयरहित मनुष्य की सारी शिक्षा निरर्थक है। विनय शिक्षा का फल है और विनय के फल सारे कल्याण हैं ।
भगवती धाराधना, 128
धर्मात्मा का जागरण (सक्रिम होना) और अधर्मात्माओं का सोना (निष्क्रिय होना) सर्वोत्तम होना है। ऐसा वरस देश के राजा की बहिन, जयन्ती को जिन (महावीर ) ने कहा था।
समासुत, 162
यह वस्तु मेरी है और यह वस्तु मेरी नही है; यह मेरा कर्तव्य है और यह मेरा कर्तव्य नही है इस प्रकार ही बारवार बोलते हुए उस व्यक्ति को काल ले जाता है। मत कैसे प्रमाद किया जाए ? १
56
सम, 160

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राष्ट्रीय विकास यात्रा में जैनधर्म एवं जैन पत्रकारों का योगदान
श्री जिनेन्द्र कुमार जैन
ममाचार कहने या सुनने की प्रवृत्ति उतनी ही पुरानी है जितनी कि मानव की उत्पत्ति । पादिम मानय ने अपने भावों को व्यक्त करने के लिए भले ही सकेतो या वाणी का माध्यम अपनाया होगा, परन्तु उमफे पीछे नेपथ्य में कोई न कोई खबर अवश्य थी। सभ्यता के विकास के साथ-साथ जैसे-जैसे समाज में अनेक परिवर्तन प्राय, उमी तरह सचार माध्यमो मे भी परिवर्तन आये है ।
समाचारपत्र को समाज का दर्पण माना जाता है और पत्रकार को इतिहास का मुख्य प्रवक्ता । वर्तमान में ममाचारपत्र को मात्र समाचार प्राप्ति का साधन ही नही माना जाता, अपितु उमे जनसाधारण का शिक्षक भी माना जाता है। जनतात्रिक देशो मे समाचारपत्र का महत्व ससद के बाद दूसरे नम्बर पर प्राता है। यही कारण है कि पत्रकारिता को मात्र रोटी-रोजी का साधन मानकर नहीं चला जाता, यह मानव जाति के जीवन विकास की महत्वपूर्ण आधारशिला है।
जैनधर्म विश्व का महत्वपूर्ण धर्म है । हमे इस बात का गर्व है कि हमने मानव समाज को अराजक तत्र से निकाल कर सभ्य तय दिया। अगर भगवान ऋषभदेव, भगवान महावीर, गणधर इन्द्रभूति गौतम, सम्राट चन्द्रगुप्त मौर्य प्रादि महापुरुष इस धरती पर अवतरित नहीं होते तो मानव समाज अहिंसा-युग मे प्रवेश ही नही कर पाता, मानव मे मानव के रूप मे जीवित रहने की पाकाक्षा ही उत्पन्न नही होती । न जनतबीय शासन प्रणाली की बात सोची जाती और न इतिहास, माहित्य व पत्रकारिता का कोई अस्तित्व ही स्थापित हो पाता।
__ जैनधर्म के प्रथम तीर्थंकर भगवान ऋपभदेव ने न केवल मनुष्य की ही, अपितु समस्त प्राणीमात्र की जिन्दगी की खूबसूरती को अनभव किया। उनका आदर्श था कि स्वतत्रता समस्त प्राणीमात्र का जन्मसिद्ध अधिकार है, जिसे किसी भी स्थिति मे छीना नहीं जाना चाहिए। उन्होने सबसे पहले लोगो को 72 कलामो के साथ लिखने की कला भी बताई।

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आज जनतत्रीय शासन-प्रणाली को सबसे सार्थक शासन व्यवस्था माना जाता है, यह जैन धर्म की ही देन है । जैन परम्परायो मे इसका उल्लेख है। भगवान महावीर ने लोगो को सहयोग, प्रेम, अहिंसा और त्याग के रास्ते पर चलने के लिये प्रेरित किया। महावीर व गौनम के सवाद विश्वपत्रकारिता को जैनधर्म की अनुपम देन है। पत्रकारिता की दृष्टि से यह विश्व का सबसे पहला व लम्बा साक्षात्कार माना जा सकता है।
जन सम्राट चन्द्रगुप्त मौर्य ने सबसे पहली राष्ट्रीय स्वतत्रता, अखण्डता व धार्मिक सहिष्णुता की न केवल कल्पना ही की, प्रपितु अपने अभियान में सफलता भी प्राप्त की । चन्द्रगुप्त मौर्य के पुत्र बिन्दुसार, पौत्र अशोक द्वारा लगाये गये शिलालेख तत्कालीन इतिहास के अमर स्मारक के रूप मे आज भी मौजूद है। ये शिलालेख उस युग के समाचार-पत्र ही माने जाने चाहिए।
भारतीय संस्कृति, सभ्यता और इतिहास को समृद्धिशाली बनाने मे जैनधर्म का उल्लेखनीय योगदान रहा है। प्राचीनकाल के इतिहास की सही स्थिति हमारे मदिरो, शिलालेखो, आगमो या ग्रथो से जानी जा सकती है। लिखने का तात्पर्य सिर्फ इतना है कि हमने ससार को न केवल लिपि या वाणी ही दी, अपितु जनतत्र, स्वाधीनता, अखण्डता और समन्वयवाद के सिद्धात भी दिये।
जिसकाल मे तीर्थंकर की वाणी का उद्घोप होता है, मदिरो का निर्माण होता है, शिलालेख गाडे जाते हैं, साहित्य की रचना की जाती है और समाचार-पत्र का प्रकाशन होता है, उसीसे उस समय के जीवन की झलक देखने में सहायता मिलती है। आज जिस रूप में भारत जीवित है, उसे जीवित रखने के लिए हमारे पूर्वजो को न केवल अथक प्रयास करने पड़े हैं, अपितु अनेक बलिदान भी देने पड़े हैं।
हाल के वर्षों में देश पर अग्रेजो का आधिपत्य था और पाश्चात्य संस्कृति के विरुद्ध जबरदस्त मुहिम चल रही थी, हमारे तत्कालीन जैन विद्वान व पत्रकार अपने-अपने तरीके से अग्रणी भूमिका निभा रहे थे । “जैन बोधक" पत्र का लगभग एक सौ वर्ष पूर्व प्रकाशन प्रारम्भ हुआ था, जो आज तक जारी है, इसने राष्ट्रीय चेतना को जागृत करने मे आदर्श भूमिका निभाई है। इसी प्रकार उन्ही दिनो बाबू ज्ञानचन्द जी जैन लाहौर से "जैन पत्रिका" का प्रकाशन करते थे। वे साहसी व निर्भीक पत्रकार थे और समाज सुधार का प्रखण्ड यज्ञ चला रहे थे । भावनगर से श्वे मूर्तिपूजक पत्र "जैनधर्म प्रकाश" प्रकाशित होता था, अहमदाबाद से एक स्थानकवासी विद्वान पत्रकार श्री वाडीलाल मोतीलाल शाह "जैन हितुच्छ” पत्र प्रकाशित करते थे। दिल्ली से "जैन गजट" का प्रकाशन होता था। "जैन मित्र" भी हमारा पुराना प्रतिष्ठित समाचार पत्र है, जिसके सम्पादक पद पर प० गोपालदासजी बरैया, प० नाथूलाल जी प्रेमी व श्री मूलचन्द किशनदास कापडिया जैसे तपोनिष्ठ पत्रकार रहे हैं । स्वदेशी आन्दोलन के समर्थक होने के कारण इन सभी पत्रकारो को कितनी विकट मुसीबतो का सामना करना पडा होगा, इसकी सहज ही कल्पना की जा सकती है। "जैन बोधक" के सम्पादक वयोवृद्ध एव वरिष्ठ जैन पत्रकार माननीय श्री जी के. पाटील इसी गौरवशाली परम्परा के प्रतीक के रूप में हमारे बीच मौजूद हैं।
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जैन पत्रकारो की सबसे बडी विशेषता यह रही है कि उन्होने धन की अपेक्षा नैतिकता व प्रामाणिकता को महत्व दिया । जो लिखा वह विवेकसगत, धर्मसगत व ज्ञानसगत लिखा और समस्त विश्व को सुमार्ग पर लाने के लिए लिखा । जैन पत्रकारो की यह भी विशेषता होती है कि वह मात्र रोटी-रोजी के लिए पत्रकारिता के क्षेत्र मे नही पाता। मै जैन पत्रकार को वक्त की आवश्यकता के रूप में अनुभव करता हूँ।
माज न केवल भारत ही अपितु सारा ससार हिंसा, वैर-विद्वेष और घृणा की प्राग मे जल रहा है। वर्णवाद, जातिवाद, क्षेत्रीयवाद और सम्प्रदायवाद के नाम पर मनुष्य को मनुष्य से काटा जा रहा है, सारी मानवजाति नेतृत्वहीन जैसी हो गई है। मानव जो समाज व राष्ट्र का निर्माण करता है, दिशाहीन है। प्रत इस विकट स्थिति मे सही नेतृत्व देने के लिए त्यागी जैन सती, जैन विद्वानो और कर्मठ जैन पत्रकारो की जरूरत है।
मैं अपने तीस वर्षों के सक्रिय पत्रकारिता के अनुभव के आधार पर दृढतापूर्वक दावा कर सकता हूँ कि हमारे समाज मे अनेक ऐसे योग्य व कर्मठ पत्रकार हैं जो अन्तर्राष्ट्रीय व राष्ट्रीय जागृति उत्पन्न कर सकने मे समथ है। जैन पत्रकार भली प्रकार जानते है कि धार्मिक, सामाजिक और राजनैतिक परिवर्तन के इस दौर मे धर्म की पवित्रता व प्रतिष्ठा को खतरा उत्पन्न होता जा रहा है। ब्रिटेन और अमरीका आदि पश्चिमी देशो की सस्कृति से वैभव व भौतिक साधन मिले होगे, परन्तु शाति, प्रेम व सद्भावना के मूल्य पर जन पत्रकार मानव समाज को दुख, शोषण व अन्याय से इसलिए मुक्ति दिला सकता है, क्योकि वह मनुष्यता की खूबसूरती से परिचित है और इसे और अधिक सूबसूरत बनाने की योग्यता रखता है।
- इसके बावजद वर्तमान जैन पत्र-पत्रिकाए राष्ट्रीय धारा से अलग-थलग पडी दिखाई दे रही हैं। मानवीय मूल्यो की प्रतिष्ठापना मे प्राज के जैन पत्रकार चाहते हुए भी सार्थक भूमिका नहीं निभा रहे हैं। इसके अनेक कारण हैं, परन्तु सबसे मुख्य कारण है अपने ही समाज की उपेक्षा, असहयोग और सकीणता । समाज पूर्णतया समर्थ होते हुए भी जैनपत्रकारो को प्रकाशन के समुचित साधन उपलब्ध कराने की दिशा मे पूर्णतया उदासीन है। पिछले एक सौ वर्षों मे सैकडो ऐसे विचारवान व अनुभवी जैन पत्रकार अपने हृदय की सम्पूर्ण उमग के साथ इस क्षेत्र मे पाये लेकिन समाज के मकीर्ण चिन्तन के कारण उन्हे गाठ का पैसा और पत्नी का जेवर लुटा कर हटना पडा। उन्हे कितना शारीरिक व मानसिक कष्ट व अपमान सहना पडा होगा, इसकी कल्पना कर कई योग्य पत्रकार चाहते हए भी जैन पत्रकारिता में अपना योगदान नहीं कर पाते। मैं अपने समाज का पूर्ण सम्मान करते हुए विनम्रतापूर्वक निवेदन करना चाहता हूँ कि प० गोपालदास जी बरैया और प० नाथूलाल जी जैन जैसे मनीपी पत्रकारो को भले ही आज हम कितनी ही ऐतिहासिक प्रतिष्ठा देवें, लेकिन उन्हें तत्कालीन समाज से उतनी सामाजिक प्रतिष्ठा नही प्राप्त हुई, जितनी की उन्हे मिलनी चाहिए थी।
वर्तमान मे जन विचारधारा के पत्र-पत्रिकामो से जो पत्रकार जुडे हुए हैं, मुझे उनकी वैचारिक प्रतिवद्धता व प्रतिभा मे सदेह नहीं है। मुझे अपने जैन पत्रकारो पर अभिमान है कि वे

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सामाजिक उपेक्षा व असहयोग के बावजूद जैन पत्रकारिता की मशाल को मजबूती से थामे हुए हैं। यह मशाल इसी प्रकार जलती रहनी चाहिए, जब तक कि ऐसे कुछ लोग सामने नही आयें जो पत्रकारिता के महत्व को ठीक प्रकार से समझते हो । जैन पत्रकारो को चाहिए कि पत्रकारिता की उपयोगिता समझने वाले लोगो को खोजें और उन्हे मागे लाएँ।
सम्पादक-दैनिक यगलीडर मौर दैनिफ जैन समाज 2073, घीवालो का रास्ता, जयपुर (राजस्थान)
जैसे तुम्हारे अपने लिए दुख प्रिय नहीं है, इसी प्रकार दूसरे सब जीवो के लिए जानकर उचितरूप से सब जीवो से स्नेह करो तथा अपने से तुलना के द्वारा उनके प्रति सहानुभूति रक्खो।
समणसुत्त, 150
जिस प्रकार कछुपा अपने अंगो को अपने शरीर में समेट लेता है, इसी प्रकार से मेधावी अध्यात्म के द्वारा पापो को समेट लेता है, अर्थात् नष्ट कर देता है।
समणसुस, 137
तुम स्वयं से स्वयं के लिए जो कुछ चाहते हो और तुम स्वय से स्वय के लिए जो कुछ नहीं चाहते हो, क्रमश उसको तुम दूसरे के लिए चाहो और न चाहो, इतना ही जिन शासन है।
समणसुत्त, 24
60

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प्राधुनिक युग में जैनदर्शन की प्रासंगिकता
डॉ० रामजी सिंह
यह जैन धर्म की विडम्बना है कि यद्यपि इमने कभी विस्तारवादी धार्मिक प्राकांक्षा नही सो, फिर भी यह अनेक मिथ्या कल्पनाम्रो एव भ्रम का शिकार हुआ ।
म प्रथम हिना का प्रयं ही नही समझा गया । श्रहिंसा-धर्म का शुद्ध श्राचरण तलवार की धार पर चलने जमा कठिन कार्य है । सर्वस्व त्याग की तैयारी के बिना इस श्रहिंसा धर्म का सम्पूर्ण पालन भी सम्भव नहीं । महिसा निर्भयता की पराकाष्ठा है श्रीर निर्भयता वीरता की निशानी है। हम निष्यिता, निर्वलता और निरुपाय समर्पण नही, वल्कि प्रात्मन्याय और श्रात्मसयम का प्रतिम मापदण्ड है । क्षमा वही कर मकता जिसके पास शक्ति है । और अहिंसा क्षमाशीलता की प्रतिम मोमा है । इसलिये महिना वीरो का ग्रस्त्र है । गाधीजी ने भी कहा है कि "जहा कायरता प्रोर हिंसा के बीच चुनाव है, वहां हिना को सनाह दूंगा ।" देश काल की परिस्थिति का विवेकपूर्वक विचार किये बिना, मूढ भाव से यदि कोई समाज श्रहिंसा की अन्धप्रवृति करता हो वह वास्तविक श्रहमा नही हो सकती । यही कारण है कि एक तरफ तो जैन चोटी जैसे क्षुद्रतम जीव को बचाने के लिए अपने प्राणो का परित्याग कर सकता है, तो दूसरी श्रोर विशेष अवसर पर वह चक्रवर्ती सम्राटी की प्रक्षोहिणी से घोर संघर्ष मे भी सकोच नही करता है । इस प्रकार जैन - प्रहिंसा "कुसुमादपि कोमल" एवं "वस्त्रादपि कठोर" है ।
इमलिये ग्रहमा की प्रवृत्ति के साथ पराधीनता का सम्बन्ध जोडा भी नही जा सकता । हसा का नाम भी जिन्होने नहीं सुना, श्रहिंसा की साधना जिन्होने नही की, ऐसी अनेक जातियां और राष्ट्र पराधीन हुए हैं। जैनो ने श्रहिसा का ऐसा अनर्थ तो नही किया कि प्रजा की शौर्यवृत्ति शिथिल हो । इसके विपरीत जैन समाज और विशेषकर गुजरात का इतिहास इस बात का साक्षी है कि अपने देश का सरक्षण करने के लिए जैनधर्मी वीर योद्धाश्रो ने श्रद्भुत त्याग और रणकौशल दिखाये । श्राव के जगतप्रसिद्ध कलाधाम श्रादिनाथ मन्दिर का निर्माता विमलशाह जैन ऐसा या जिसने गुजरात की सेना को सिन्धु नदी के पार कर गजनी की सीमा को भी ।
युद्ध भूमि मे
था । वस्तुपाल ने गुर्जर-स्वराज्य की रक्षा के लिये कई बार किया । भीमदेव नामक जैन सेनापति ने ही शहाबुद्दीन जैसे भजेय 3
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मुगलो के जमाने मे भी राजस्थान मे अनेक जैन शूरवीरो की कथायें इतिहास के पन्नो मे शोभा पा रही है। इसलिये जैन-अहिंसा के साथ पराधीनता और कायरता को जोडना भी अन्याय है।
आज तो शस्त्र से वीरता समा'त हो चुकी है। हम परमाणु युग मे पहुंच चुके हैं । आणविक शस्त्रो का एकाधिकार भी समाप्त हो चुका है। आज के अणुबम ऐसे शक्तिशाली हैं जिनके सामने हिरोशिमा-नागाशाकी पर छोडे जाने वाले बम खिलौने जैसे हैं। अत महानाश के लिए दो-तीन मिनट ही पर्याप्त होगे । प्राणविक युद्ध मे विजय-पराजय की विभाजन रेखा नहीं रहेगी, विजयोल्लास मनाने वाला कोई न रहेगा, न पराजय की शर्म से कोई मरेगा । जो लोग सीमित अणुयुद्ध की बात करते हैं, वे भूल जाते है कि रेडियो-धर्मिता से उत्पन्न जहर प्रजनन शास्त्र को ही खण्डित कर देगा। ऐमी स्थिति मे अणु-बम का एक मात्र विकल्प अहिमा है। यह ठीक है कि आज महाशक्तिया घातक अस्त्रो से अपने को सुसज्जित कर रही हैं लेकिन यह एक प्रवचना है । वे जानती हैं कि युद्ध होने पर दोनो पक्षो का मर्वनाश सुनिश्चित है । इसलिये अहिंसा कोई अधविश्वास, कोई पाखड और कोई पागलपन नही यह तो परिस्थिति का अनिवार्य आदेश है। यह कोई जीर्ण-शीर्ण, मानवीय करुणा से उत्पन्न दुर्वल और कालवाह्य भावना नहीं, यह तो मानव अस्तित्व के लिये आर्तनाद है । यह ठीक है कि हिंसा पर से हमारा विश्वास उठ चुका है लेकिन खेद है कि अहिमा पर विश्वास जमा नहीं है। यद्यपि आज के विश्व मे हिंसा उपयोगी और अवैधानिक सिद्ध हो चुकी है, फिर भी अहिंसा का आचरण नही हो रहा है।
आज इसीलिये युद्ध का भय, घुटन, सत्रास मानव को दुखी कर रहा है। विश्वयुद्ध की रणभूमि से हिंसक सेना के पैर तो उखड चुके है लेकिन समाज-परिवर्तन के लिए हिंसा का लोभ बाकी है। यह ठीक है कि समाज के आर्थिक, राजनैतिक एवं सामाजिक जीवन मे शोपण, अन्याय, उत्पीडन कायम है और इस यथास्थिति को बर्दाश्त करना न अहिंसक है न वीरता । यह तो कायरता ही है । यदि हत्या हिंसा है, तो शोषण और विपमता, अन्याय और भ्रष्टाचार भी हिंसा ही है । यह सूक्ष्म हिंसा ज्यादा खतरनाक है । यदि किसी मासूम बच्चे की गर्दन काटना हिंसा है, तो करोडो को डालडा के नाम पर गाय और सूपर की चर्बी खिलाना भी उससे अधिक कुत्सित और गहित हिंसा है।
तो प्रश्न उठता है कि प्रायिक-शोषण एद विषमता, नागरिक स्वतत्रता एव सास्कृतिक स्वायत्तता आदि के लिए क्या हिंसा का सहारा लिया जाय? हिंसा प्रतिहिंसा को जन्म देती है और प्रति हिंसा का कही अन्त नही है। हिंसा के द्वारा समाज-परिवर्तन का प्रयास एक मृगमरीचिका है। हिंसा का अर्थ है, दबाव और दवाव या जोर-जवरदस्ती से जो भी परिवर्तन होगा, वह अस्थायी होगा। इतिहास भी इसका साक्षी है कि हिंसक क्राति में मानवीय मूल्यो का दलन तो हो ही जाता है, समाज का वातावरण घृणा-विद्वप आदि से विषाक्त भी हो जाता है। हिंसक क्राति के गर्भ से अधिनायकवाद का ही राक्षस जन्म लेता है, जैसे फ्रान्स की राज्य क्राति से नेपोलियन, इगलैण्ड में चार्ल्स प्रथम की हत्या के बाद कामवेल, रूस मे जार के वश के समूलोच्छेद के बाद स्टालिन एक बगलादेश मे मुजीब की हत्या के बाद जियाउररहमान । आज विज्ञान ने राज्य को इतना शक्तिशाली एव शस्त्र-सम्पन्न बना दिया है कि शस्त्र-शक्ति से हिंसक आदोलन बिल्कुल निरुपाय हो जाते हैं। प्रत आज समाज-परिवर्तन के लिए हिंसा अत्यन्त अव्यावहारिक भी हो गयी है। सिद्धान्तरूप से भी
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फाति विचार परिवर्तन मान्यता-परिवर्तन धौर मूल्य परिवर्तन को मूल्य नहीं बदले जा मरते हैं। प्रत जितनी ही ज्यदा हिंगा होगी, इसलिये समाज परिवर्तन और क्रांति के लिए ग्रव तो एक मात्र रास्ता
कहते हैं
और जबरदस्ती से उतनी ही कम क्रांति होगी । बच गया है- प्रहिंसा का ।
हिना कोर्ट धार्मिक मकाण्ड नहीं, यह हमारा जीवन धर्म होना चाहिए। यही कारण है कि हिना को साधना मनमा, वाना और कर्मरणा होनी चाहिये । कर्म की स्थूल हिंसा भी उतनी विचार का साम्राज्यवाद श्रीर एकान्तिकता फूटते हैं तो कभी कर्म मे । इसीलिए विचार व्यवहार मे श्रहिमा - ये तीनो जैन धर्म की
मे
ही विस्फोटक एव गनरनाक होनी है जितनी मन की। ही तो हिंसा के बीज निर्माण करते है जो कभी बचनो के क्षेत्र में प्रनेका नवाद, वाणी के नदर्भ में स्याद्वाद एव मानवता को एक वही देश है ।
मान्य मे नही हो सक्ती वह तो समाज मे ही होगी। प्राधुनिक युग मे राजनैतिक साम्राज्यवाद दिन तो सद के है, लेकिन प्रार्थिक साम्राज्यवाद का युग कायम आज बाजार को गोज में अन्तर्राष्ट्रीय युद्ध की प्राणका वटती जाती है। प्रार्थिक साम्राज्यवाद विषमता एवं शोषण पर पपिप्टिन है। यदि हत्या हिंसा है तो परिग्रह भी हिंसा ही है। विषमता भी हिमा ही है भ्रमण सकृति एवं जैन-परम्परा मे साम्यदृष्टि प्राचार एव विचार दोनो मे प्रकट हुई है। जैन धर्म ना बाह्य-ग्राम्यतर स्थूल सूक्ष्म सब प्राचार साम्यदृष्टिमूलक अहिंसा के केन्द्र के घासपास ही निर्मित हुआ है। जिन पाचार के द्वारा हिमा का रक्षण और पोषण हो, ऐसे किसी भी पाचार को जैन परम्परा मान्य नहीं करनी है। विचार मे माम्यदृष्टि की भावना से ही अनेकान्तवाद नि मृत हुआ। अपनी दृष्टि या विचार को ही पूर्ण सत्य मानकर उस पर धाग्रह रखना यह नाम्यदृष्टि के लिए घातक है। एमी भूमिका मे से भाषा प्रधान स्याद्वाद धीर विचार-प्रधान नयवाद काम विकास हुआ है। इसी प्रकार लोकजीवन मे श्रहिमा की साधना के लिए अपरिग्रह या परीग्रहपरिमाणाव्रत का विचार छाया परिग्रह व्रत के बिना महिंसा की साधना ही संभव मानी गयी है। यही कारण है कि जनो ने ही नहीं पहिंसा के महान् साधक बुद्ध, ईसा और गाँधी श्रादि सवो ने अपरिग्रह एव श्राधुनिक मदमं मे सादा एव सरल जीवन पर जोर दिया है। श्राज तो घावश्यकताओं की वृद्धि का राग जिम पथम स्वर में गाया जा रहा है एवं सम्पत्ति की मर्यादा जिस प्रकार असीम हो रही है, भोग-विलास के द्वार जिस प्रकार प्रशस्त हो रहे हैं, उस सदर्भ मे अपरिग्रह ही एक मात्र शस्त्र है जो सम्पत्ति गग्रह की अस्वस्थ जोड से उत्पन्न हिंसा से हमे बचा सकता है। इसी को हम चाहे तो श्रात्ममयम का नाम दें या इसे हम स्वैच्छिक दरिद्रता (voluntary poverty) की मज्ञा दें । लोभ की अनियन्त्रित उद्दाम घारा ही प्राज प्रान्तरिक कलह एव अन्तर्राष्ट्रीय सघर्ष की
है ।
महावीर की अपरिग्रह भावना को गावी ने ट्रस्टीशिप के रूप मे रखा । बापू जैसे श्रहिंसाभक्त ने कहा था "स्वतन्त्रता प्राप्ति के बाद यदि दौलतमन्द अपनी मर्जी से मम्पत्ति का वितरण गो मे नही करेंगे, तो खूनी क्रांति को कोई रोक नहीं सकेगा ।" इसलिये श्राज हमारे सामने दो ही विकल्प हैं - या तो व्यक्ति सम्पत्ति रखते हुए भामाशाह या सेठ जमनालाल बजाज बनकर यश प्राप्त करें या फिर सत्ता लोलुपो के चरणो मे नित्य अपमानित होकर भी अन्त मे हविष्य बनने के लिये विवश होकर तैयार रहे। जिसे जैन दर्शन अपरिग्रह कहता है,
रक्त क्रांति मे उसे हम सरल
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एव सादा जीवन कह सकते है, उसे हम व्यवसाय मे सच्चाई या ईमानदारी कह सकते हैं। शोषणमुक्त जीवन के लिए श्रम-निष्ठ जीवन आवश्यक है, समतामूलक समाज-व्यवस्था अपरिहार्य है। यही कारण है कि श्रमण संस्कृति साम्य, शम और श्रम के आसपास ही विकसित हुई है। आज तो यह पहले से कही ज्यादा प्रासंगिक है ।
अहिंसा और अपरिग्रह की भावना के साथ-साथ तप और त्याग की भावना अनिवार्य रूप से सम्बन्धित है । जब तक राग-द्वेष आदि मलिन वृत्तियो पर विजय प्राप्त नही की जाय तब तक सब व्यर्थ है । जिस अहिंसा, तप या त्याग से हम राग-द्वेष पर विजय प्राप्त नही कर सके, वह अहिंसा, उप या त्याग सब बेकार एव प्राध्यात्मिक दृष्टि से अनुपयोगी है। यही कारण था कि भगवान महावीर ने वीतरागता का आग्रह किया। राग-द्वेष की विजय ही सबसे बडी जीत एव सबसे बड़ी वीरता है। इसीलिए तो हम अपने प्राराध्य को महावीर एव अपने धर्म को जिन (जैन) धर्म कहते है। आज के युग मे वीतरागता कोई धार्मिक रूविवाद नहीं बल्कि मनोवैज्ञानिक अनिवार्यता है। आज हमारा अन्तर क्षत-विक्षत हो रहा है, हमारा परिवार टूट रहा है। पडोस मे तनाव है। समाज मे अविश्वास एव राष्ट्रो के बीच घृणा एव हिंसा की ज्यालामुली चल रही है। हमारा मानस अत्यन्त उद्विग्न और प्रशान्त है । इसीलिए तो हमे आज प्रक्षोभवृत्ति स्वस्थ एव शान्त रहने के लिए भी आवश्यक है । स्थितप्रज्ञता या वीतरागता आज के युग की सबसे बडी माग है । तनाव में जीकर या तो हम मानसिक असन्तुलन को प्राप्त करें या फिर सुख से जीयें एव शान्ति से मरें । यह साम्यदृष्टि ही जैन दर्शन का मूल है।
अध्यक्ष, गाधी विचार विभाग भागलपुर विश्वविद्यालय भागलपुर (बिहार)
आत्माएँ तीन प्रकार की होती है बहिरात्माएं, प्रन्तरात्माएँ और परम प्रारमाएँ, और परम आत्माएँ दो प्रकार की होती है श्ररहत श्रात्माएं और सिद्ध श्रात्माएँ ।
ug, 178
शरीररूपी इन्द्रियाँ ही बहिरात्मा है; शरीर से भिन्न धात्मा का विचार ही अन्तरात्मा है, तथा कर्म-कलक से मुक्त जीव परम आत्मा है । परम-धारमा ही देव कहा गया है।
64
समयासुरा, 179

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जैन दर्शन और विश्वशान्ति
प्राचार्य पिजय इन्द्रदिन्न सूरि
feerint dो गाविमा प्रा मोहै, वहाँ परमाणु
off MTfगार पर विश्व के राष्ट्र गरि Pr-arrTALPAT T पर गरयो गाये गा कर रहे है। Penfarmi 114
पिशान्तिपी पत्यन्त पावश्यकता 1. If therefortunifeTE मारिता मी पपी में पोसे जा
ma
: T परिमा, पोगान्त पौर अपरिग्रह सिद्धान्त माल cirmir fIATMt. गमे ममान समार प्रेम के स्वर्णसूत्र में 47
f eri पोरगमीभावा पाती है, जिससे सम्प्रदाय, शिपम पारिन
ना, पग मायना का बोध होता है। यही सून विश्वकारrtutमा 'मांगपटम्बमम'की पापागना।
ग रम नपEL मामय है। जनदर्शन का दूसरा नाम अनेकान्तinf i
माी,
गाय मे प्रनेम पक्ष है-ममग्र दृष्टिकोणो समग्य यो परम
र गा यदी पकान्त दर्शन की सूची है। इस विश्व मे पना मा-मागर, प्रनय धम: मम्प्रदाय और जानिया, मयके प्रति मदभाय रखना अनेकान्त गाया निष्टय । पान गयामा दूर कर शाश्वत गाय को उजागर करता है। यदि
पोग एमागवार (यादा वोटफर अनेकानवाद प्रपनायें तो विश्वशान्ति निश्चित है।
बादशा का परिग्रह-मिदान्त-पन-गम्पत्ति के प्रति प्रासक्ति (मू ) नही रखना है। मगुप्प पपने मोनिगमगाया गटाने म दिन-रात एक कर रहा है, छल-कपट करता है। दूसरो को दुम पहपाता। यदि परिग्रह-गिद्यान्नमा प्रपना तो वह धन-सम्पत्ति को नीति-न्याय से अजित फग्गा, जितनी प्रायश्यपता होगी, उतनी ही मामग्री सचित करेगा, शेष सम्पत्ति को दानादि परोपकार में व्यय परेगा। पा-मम्मति ममाज की-सका स्वामित्व केवल धन-स्वामी का ही
65

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नही है, क्योकि इसकी प्राप्ति मे दूसरो का भी सहयोग है - 'परस्परोपग्रहो जीवानाम्' (श्रीतत्त्वार्थसूत्र - 521 ) । अपरिग्रह सिद्धान्त के अपनाने से सग्रहखोरी मिटेगी, काले धन की समाप्ति होगी, नीतिन्याय की स्थापना होगी । फलस्वरूप पारस्परिक वैमनस्य, परिस्पर्द्धा और स्वार्थ के मिटने से सन्तोष फैलेगा । इससे विश्वशान्ति की स्थापना होगी । - ॐ शान्ति
41, रीज रोड
(आदीश्वर चौक)
बालकेश्वर
बम्बई - 400006
चरित्रहीन व्यक्ति के द्वारा अत्यधिकरूप से भी फ्ढा हुआ श्रुत क्या प्रयोजन सिद्ध करेगा ? जैसे कि अन्धे व्यक्ति के द्वारा जलाए गए भी लाखो करोडो दीपक उसके लिए क्या प्रयोजन सिद्ध करेगे ?
समणसुतं, 266
मोक्ष पुरुषार्थं किसी वर्ग मे सम्मिलित नही है इसलिये संस्कृत में इसे प्रपवर्ग कहते हैं, वर्ग विहीन कहते हैं । परन्तु धर्म, अर्थ और काम आपस मे सम्बद्ध हैं इसलिये इन्हे त्रिवर्ग कहते है । मोक्ष अकेला और ये तीन, फिर भी मोक्ष की सामर्थ्य देखो, यह अकेला ही, इन तीनो को समाप्त कर देता है ।
66
भाचाय विद्यासागर
मोक्ष पुरुषार्थ के लिए जोडने की आवश्यकता नहीं है, सिर्फ छोडने की आवश्यकता है । अज्ञानी जीव जिन पर पदार्थों को बहुत समय मे जोडता है, ज्ञानी जीव उन्हे अन्तर्मुहूर्त मे छोड देता है । भरत चक्रवर्ती को अपना वैभव जोडने मे साठ हजार वर्ष लगे, पर छोडने मे कितने वर्षं लगे 1 वर्ष नही, अन्तर्मुहूर्त के भीतर सारा वैभव छोडकर वे सर्वज्ञ बन गये ।
आचाय विद्यासागर

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विदेशों में प्राकृत और जैनविद्याओं का अध्ययन
डॉ. हरीन्द्रभूषण जैन
भारतके बाहर जर्मनी, जापान, रूस, अमेरिका, आस्ट्रेलिया, इग्लण्ड, फास, बेल्जियम, फिनलैण्ड प्रादि देशोमे प्राक़त और जैन विद्याप्रोके विविध रूपोपर पर्याप्त शोधपर्ण अध्ययन किया जा रहा है। अनेक देशोमे विभिन्न विश्वविद्यालयोमे इससे सम्बन्धित विभाग हैं जो इस अध्ययनको नयी दिशा दे रहे हैं । इस लेखमे हम इस कार्यमे भाग लेनेवाले विशिष्ट विद्वानो और उनके कार्योंका सक्षिप्त विवरण देनेका प्रयास कर रहे है।
जर्मनीमे जैन विद्याप्रोका अध्ययन
भारतीय विद्याके अध्ययनकी दृष्टि से जर्मनी सबसे प्रमुख राष्ट्र है। यहां प्राय. प्रत्येक विश्वविद्यालय मे भारतीय विद्याका अध्ययन और शोध होता है । उन्नीसवी तथा बीसवी सदीके कुछ प्रमुख जैन विद्यावेत्ताप्रोके विषयमे अन्यत्र लिखा गया है । उसके पूरकके रूपमे ही यह वर्णन लेना चाहिये । फेडरल रिपब्लिक ऑफ जर्मनीके गोटिंजन विश्वविद्यालयके भारतीय एन बौद्ध विद्या विभागमे दो प्राचार्य कार्यरत हैं-डा० गुस्टवरांठ और डा० हेन्श वेशर्ट । ये दोनो ही प्राकृत तथा जैनधर्मके विशिष्ट विद्वान हैं । आपके सहयोगसे 'भारतीय विद्यानोका परिचय तथा जैनधर्म तथा जैन साहित्यके क्षेत्रमें जर्मनीका योगदान' नामक पुस्तकें (अग्नेजीमे) लिखी गई है।
जर्मनीके वॉन विश्वविद्यालयके प्राच्य विद्या विभागमे प्राचार्य डा० क्लास फिशर भारतीय कला के अन्तर्गत जैन मूर्तिकलाका भी अध्यापन करते रहे हैं। जन कलाके सम्बन्धमे उनके अनेक निबन्ध वायस प्रॉव अहिंमा तथा जैन जर्नलमे प्रकाशित हुए है।
बलिनमे डा. चन्द्रभाल त्रिपाठी दस वर्षोसे, जर्मन पुस्तकालयोमे विद्यमान जैन पाण्डुलिपियोके सम्बन्धमे शोध कार्य कर रहे है। 1975 मे उनका 'स्ट्रासवर्गकी जैन पाण्डुलिपियोकी सूची' नामक ग्रन्थ बलिन विश्वविद्यालयसे प्रकाशित हुआ था। 1977 मे उन्होने जर्मन भाषामे "केटेलोगीजी रु ग्स ट्रेडीशन डेर जैनाज" नामसे एक निबन्ध भी लिखा है। इसमे उन्होने जर्मनीके विभिन्न पुस्तकालयोमे प्राप्त जैन पाण्डुलिपियोके सम्बन्धमे वैज्ञानिक पद्धतिसे विस्तृत जानकारी दी है। इनके दो और महत्त्वपूर्ण निबन्ध हैं (1) 'रत्नमञ्जूषा एण्ड छन्दोविचित्ती' तथा (2) जैन कन्कोर्डेन्स एण्ड भाष्य कन्कोर्डन्स । प्रथम निबन्धमे रत्नमन्जूषा (प्रपरनाम मजूपिका) को सस्कृत
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भापा मे निबद्ध जैन छन्द शास्त्रका एक प्रसिद्ध ग्रन्थ निरुपित किया गया है। द्वितीय निबन्ध उन्होने डॉ० क्लासब्र नके साथ लिखा है। कन्कोन्डैन्स शोधकी एक नयी वैज्ञानिक पद्धति है जिसमे पच कार्डों पर पृथक्-पृथक् प्रागमो तथा उनकी टीका, नियुक्ति और भाष्य आदि मे उपलब्ध गाथानोको अकारादि क्रमसे सकलित कर उनके आधार पर शोधका मार्ग प्रशस्त किया जाता है।
पश्चिम जर्मनी (वलिन) के फाइवर्ग विश्वविद्यालयके प्राच्यविद्या विभागके प्राचार्य डॉ० उलरिश श्नाइडर प्राकृत भापाके विशिष्ट विद्वान है। वे अशोकके शिलालेखो पर भाषा-वैज्ञानिक दृष्टिसे शोध कार्य कर रहे हैं । म्यूनिखके डॉ० ए० मैटे, वॉर्नके डॉ. हिनूबर और बलिनके डा० बोले तथा डा० ब्रन, डा० मोलर आदि जैन विद्याप्रोके क्षेत्रमे अब पागे पा रहे हैं। जापानमें जनविद्याएं
जापानमे जैन दर्शनके अध्ययनका प्रचार करनेका प्रथम श्रेय डा० ई० नाकामुराको है। वे आजकल रीसो विश्वविद्यालयमे सम्मानित प्राचार्यके पदपर प्रतिष्ठित हैं। वे जर्मनीके प्रसिद्ध विद्वान डा०हरमन याकोबीके शिष्य रहे हैं। जापानके द्वितीय जैन विद्वान डा० एच० नाकामुरा है। उन्होने जन और बौद्ध दर्शनका तुलनात्मक अध्ययन किया है । डा० एस० मात्सुनामीने जर्मनीके जैनविद्या मनीषी डा० शुब्रिगसे जैन आगम और अर्धमागधीका अध्ययन किया है। वे आजकल रीसो विश्वविद्यालयमे प्राचार्य हैं।
इनके अतिरिक्त, जापानमे आजकल कुछ तरुण पीढीके लोग भी जैन दर्शनके अध्ययनअध्यापनमे दत्तचित्त हैं। श्री नागासाकी प्रोटानी विश्वविद्यालयमे सहायक प्राचार्य हैं। वे नालन्दामे डा० सत्कारी मुकर्जीके शिष्य रहे है। उन्होने प्राचार्य हेमचन्द्रकी प्रमाणमीमासाका जापानी भापामे अनुवाद किया है । इसी प्रकार डा० एस० अोकुण्डाने जर्मनीके डा० एल० पाल्सडोफेसे जैनागम और प्राकृतका अध्ययन किया है। इन्होने जर्मन भाषामे पाइन दिगम्बर डोग्मेटीक नामक पुस्तक लिखी है। श्री टाइकन हनाकी, डा० नथमल टाटियाके शिष्य है। उन्होने अणुयोद्वाराईका अग्रेजी अनुवाद किया है । स्व. डा० ए० एन० उपाध्येयकी शिष्या कुमारी एस० प्रोहीराने एल० डी० इस्टीच्यूट, अहमदाबादमे जैनधर्म पर शोध की है। टोकाई विश्वविद्यालयके सहायक प्राचार्य श्री टाकाहासीने बनारस हिन्दू विश्वविद्यालय तथा एल० डी० इस्टीच्यूट, अहमदाबादमे जैनधर्म अध्यापन किया है। उनके जापानी भाषामे तीन जैन निबन्ध प्रकाशित हो चुके हैं ।
इस पीढीके एक अग्रगण्य विद्वान डा० प्रात्सुइसी ऊनो हिरोशिमाके दर्शन-विभागके अध्यक्ष है। वे 1954-57 मे बनारस हिन्दू यूनिवसिटीमे प्रो० टी०आर० मूर्ति तथा प० दलसुख मालवरिणयाके शिष्य रहे है। उन्होने अग्रेजी तथा जापानी भाषामे जैनधर्म पर अनेक निवन्ध लिखे हैं जिनमे स्याद्वाद, आत्मा, कर्म, ज्ञान, प्रमाण प्रादिकी समीक्षा की गई है। प्रो० ऊनो जैन तथा न्यायवैशेषिक दर्शनोके आधार पर इण्डियन ऐपिस्टोमोलोजी पर शोध कार्य कर रहे है । ये स्याद्वादमजरीका जापानी भाषामे सटिप्पण अनुवाद कर रहे है। वे जैनधर्म पर जापानी भापामे एक ग्रन्थ लिखना चाहते हैं जिसकी सामग्री एकत्रित करनेमे वे आजकल व्यस्त हैं। रूसमें जैनविद्याएँ
रूसमे भी प्राकृत तथा जैनधर्म पर शोध कार्य प्रारम्भ हुआ । विशुद्ध भाषा-वैज्ञानिक दृष्टि से प्राकृत पर शोध करनेवालोमे मैडम मारग्रेट बोरोवयेवा दास्याएंव्इसकाया तथा मैडम तात्याना
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कैरेनीना ( लेनिनग्राड विश्वविद्यालय ) उल्लेखनीय हैं। इस देशमे जैनधर्म पर शोध कार्य करनेवालो मे मैडम नायली गुसेवा ( मास्को) तथा श्री श्राण्डे तेरेनत्येव (लेनिनग्राड ) प्रमुख है । मैडम गुसेवाने रूसी भाषामे उपलब्ध जैनधर्मकी एक मात्र पुस्तिका लिखी है तथा श्री तेरनत्येव जैनधर्मके इतिहास तथा उमास्वामिके तत्वार्थसूत्र पर शोध कार्य कर रहे हैं।
मास्कोके इस्टीच्यूट भाव भोरियन्टल स्टडीज में भारतीय विद्याके प्राचार्य प्रो० घाइगोर सेरेद्रिया नकोव भी जैनधर्मके अध्ययनमे व्यस्त हैं कुछ समय पूर्व उन्होने रूसी भाषामे अनुदित श्राचार्य हरिभद्रका धूर्ताख्यान प्रकाशित किया था । इसका सशोधित सस्करण प्रतिशीघ्र प्रकाशित हो रहा है। इनका जैन साहित्य पर एक निवन्ध शार्ट लिटररी एन्साइकोलोपीडियामें भी प्रकाशित हुआ है।
अमरीकामे जैनविद्याएँ
अमेरिकामे केलिफोर्निया विश्वविद्यालय के साउथ ईस्ट एशियन स्टडीज विभागके प्राचार्य प्रो० पद्मनाभ एस० जैनी, जंनधर्मके मर्मज्ञ विद्वान हैं। उन्होने जैनधर्म पर बहुत शोध कार्य किया है। उनके अनेक शोधपत्र और कुछ ग्रन्थ भी इधर प्रकाशित हुये है । उन्होने अनेक राष्ट्रीय एव अन्तर्राष्ट्रीय सम्मेलनो मे जनसिद्धान्तोका तुलनात्मक उपस्थापन किया है। अभी कुछ समय पूर्व ही वे भारत प्राये थे । वे काशी हिन्दू विश्वविद्यालयके स्नातक है तथा वे लन्दन और मिशिगन विश्वविद्यालयो मे भी कार्य कर चुके है। धाप पिछले बीस वर्षोंसे विदेशोमे जैन विद्यालय के प्रध्यापन एव अध्ययनमे लगे हुये हैं ।
यहाँ होनोलूलू स्थित हवाई विश्वविद्यालय भी भारतीय एव जैन विधाद्योका एक प्रमुख केन्द्र बना हुआ है। कुछ समय पूर्व यहाँ काशीके डा० सक्सेना भारतीय दर्शन पढाते थे । उनसे अनेक छात्रोने जैन विधाम्रो के अध्ययनमे प्रेरणा प्राप्त की।
फिलाडेल्फिया विश्वविद्यालय बहुत समय से भारतीय विधान तथा जैन विद्यानो के अध्ययनका केन्द्र रहा है। इस समय वहाँ डा० अर्नेस्ट वेन्डर इस क्षेत्रमे काफी कार्य कर रहे है । बे भारत भी आ चुके है। यहाँ विश्व जैन मिशनसे प्राप अत्यन्त प्रभावित रहे है। आपके अहिंसा धीर जैनधर्म से सम्बन्धित अनेक लेख व कुछ पुस्तके प्रकाशित हैं । वे प्राच्यविद्याओ से सम्बन्धित एक अमेरिकी शोधपत्रिकाके सम्पादक भी है।
आजकल जैन विधाम्रो प्रचार-प्रसारके लिये डा० चित्रभानु तथा मुनि सुशीलकुमार जी ने भी कुछ वर्षोंसे न्यूयार्कमे जैन केन्द्र स्थापित किये हैं । यहाँ जैन ध्यान विद्या, प्रचार एवं तर्कशास्त्र पर प्रयोग और शोधको प्रेरित किया जाता है ।
फ्रान्समे जैनविद्याएँ
पेरिस विश्वविद्यालय (फ्रान्स) के जैन एवं बौद्ध दर्शन विभागकी शोध निर्देशिका डा० कोले कैले, प्राकृत एव अपन श भापाम्रो तथा जैन दर्शनकी विदुपी है। गत अनेक वर्षोंसे वे उक्त विषयोमे शोध कार्य कर रही हैं । आपने मुनिराज सिंह रचित पाहुडदोहाका श्रालोचनात्मक टिप्पणियो के साथ अग्रेजी अनुवाद किया है जो एल० डी० इस्टीच्यूटकी शोध-पत्रिका सम्बोधि ( जुलाई, 1976 ) मे प्रकाशित हुआ है। उन्होने अपने एक फ्रेन्च भाषाके निबन्धमे दोहापाहुडमे
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अभिव्यक्त जैन सिद्धान्तोका भगवद्गीता, उपनिपद् आदि ब्राह्मणग्रन्थोमे उपलब्ध सिद्धान्तोसे तुलनात्मक अध्ययन प्रस्तुत किया है। आपने स्टाकहोम और कोपनहेगन विश्वविद्यालयोमे जैनधर्ममे उल्लेखना विषय पर कुछ भापण दिये थे जो ऐक्टा औरियन्टेलिया में एक वृहत् निबन्धके रूपमे प्रकाशित हुये हैं । आपने जनविद्याप्रोसे सम्बन्धित अनेक भापामोके ग्रन्थोकी समीक्षा भी की है। आपके मार्गदर्शनमे फ्रान्समे जैन विद्यामोके अध्ययनका भविष्य उज्जवल होगा। अन्य देशोमे जनविद्याएँ
बेल्जियमके घेन्ट विश्वविद्यालयने भारतीय विद्या विभागके प्राचार्य प्रो० जे० ए० सी० डेलू जंन दर्शनके अच्छे विद्वान हैं । ये जर्मनीके डा० शूबिंगके शिष्य रहे हैं। इनका एक महत्वपूर्ण जर्मन निबन्ध एच० डब्लू, हॉसिंग द्वारा सम्पादित पुस्तकके चतुर्थ भागमे प्रकाशित हुआ है। इनके सम्पादकत्वमे शूबिंगकी पाहाधम्मकहानो (जर्मन) प्रकाशित हुई है । यूट्रेक्टके डा० गोण्डा द्वारा सम्पादित एक ग्रन्थमे जैन दर्शन पर इनका एक महत्वपूर्ण शोध-पत्र भी प्रकाशित हुआ है ।
फिनलैण्डके डा० अन्ट टाहिटनेन एक विश्वविद्यालयमे काम कर रहे हैं। 1956-58 मे वे वाराणसी मे रहे और पी० एच०डी० की उपाधि प्राप्त की। उन्होने भारतीय परम्परामें अहिंसा नामक एक ग्रन्थ अग्रेजीमे लिखा है जो 1976 में प्रकाशित हुआ है। इस ग्रन्थमे उन्होने जैन अन्योके उद्धरण देकर भारतीय परम्परामे अहिंसाकी प्रतिष्ठाको सिद्ध किया है। केम्ब्रिजके प्राच्यविद्या विभागके प्राचार्य डा० के० आर० जर्मन, पालि तथा प्राकृत भाषाप्रोके विशिष्ट विद्वान हैं। आपने प्राकृत भाषाके भाषाशास्त्रीय अध्ययनमे विशेष रुचि प्रदर्शित की है। आजकल आप जैनागमोका अध्ययन कर रहे हैं एव प्रापके निर्देशनमे कुछ छात्र शोध काय भी कर रहे हैं।
आस्ट्रेलियन नेशनल यूनिवर्सिटी केनबरा (आस्ट्रेलियन) के प्रो० वाशम और मेटुम हरकुस भारतीय विद्यालोके साथ-साथ जैन विद्याप्रो पर भी शोध एव मार्गदर्शन कर रहे हैं। इन्होंने कुछ पुस्तकें भी इस विषय पर लिखी हैं। अनेक शोध-पत्र भी इनके प्रकाशित हुये है। डॉ० बाराम तो भारत भी पा चुके हैं। वियना (आस्ट्रिया) के डा० फाडवालनर तथा हाले (पूर्वजर्मनी) के प्रो० मोडेका नाम भी यहा उल्लिखित करना आवश्यक है जो अपने-अपने देशोंमे जैन विद्यायोके अध्ययन और शोधमे लगे हुये है।
इस प्रकार हम देखते हैं कि अब पाश्चात्य देशोमे भी अनेक स्थानो पर जनविद्याप्रोके अधिकारी विद्वान् प्रतिष्ठित है। अनेक विश्वविद्यालय जैन विद्याप्रोके अध्ययन एव शोधके केन्द्र बने है। हम आशा करते हैं कि ये केन्द्र जैनविद्यापोको समुचित रूपमे प्रकाशित करनेमे महत्त्वपूर्ण योगदान करते रहेगे।
निदेशक अनेकान्त शोधपीठ बाहुबली (महाराष्ट्र)
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विदेशी विद्वानों द्वारा जैन साहित्य का अध्ययन व अनुसन्धान
डॉ. देवेन्द्रकुमार शास्त्री
यद्यपि पश्चिम देशोमे अनुवादोके माध्यमसे सस्कृतका परिचय सोलहवी शताब्दीके अन्त तक हो चुका था, किन्तु पालि-प्राकृतका अध्ययन भाषाके रूपमे भी अठारहवी शताब्दीसे पूर्व नही हो सका। इसका कारण यही था कि उस समय तक पालि-प्राकृतके साहित्यको कोई जानकारी यूरोपको नही थी। सस्कृतकी ओर भी पूर्ण रूपसे विद्वानोका ध्यान आकृष्ट करनेका श्रेय सर विलियम जोन्सको है। प्राकृतके अध्ययनका सर्वप्रथम उल्लेख चार्ल्स विल्किन्सके 'अभिज्ञानशाकुन्तल'के अध्ययनके साथ मिलता है। इस मासीसी विद्वान्का यह महान् स्वप्न था कि सस्कृत और प्राकृतके साथ शकुन्तला नाटकका सम्पादित सस्करण मेरे द्वारा प्रकाशित हो, परन्तु इस प्रकारके अध्ययनसे प्राकृत भाषा और उसके साहित्यकी कोई जानकारी तब तक नहीं मिल सकी थी। प्राप्त जानकारीके प्राधार पर हेनरी टामस कोलवुक (1797-1828 ई०) प्राच्य-विद्यामोके गम्भीर अध्येता थे, जिन्होने सस्कृतके साथ प्राकृत भाषा, संस्कृत-प्राकृत छन्द शास्त्र, दर्शन, जैनधर्म, बौद्धधर्म मादि पर विद्वत्तापूर्ण निवन्ध लिखे थे।
वास्तवमे आधुनिक युगमे प्राच्य विद्यामोके क्षेत्रमे जैन साहित्यके अध्ययन व अनुसन्धानका प्रारम्भ जैन हस्तलिखित ग्रन्थोकी खोजसे प्रारम्भ होता है। उन्नीसवी शताब्दीके प्रारम्भमे बम्बईके शिक्षा विभागने विभिन्न क्षेत्रोमे दौरा करके निजी सग्रहोके हस्तलिखित ग्रन्थोका विवरण तैयार करनेके लिए कुछ अन्य विद्वानोके साथ डॉ० जे०जी० बलरको भी नियुक्त किया था। 1866 ई० मै डॉ० बूलरने बलिन (जर्मनी) पुस्तकालयके लिए पांच सौ जैन ग्रन्थ खोजकर भेजे थे। उस समय सग्रहके रूपमे क्रय किये गए तथा भाण्डारकर शोध-संस्थानमे सुरक्षित उन सभी हस्तलिखित ग्रन्थोके विवरण आवश्यक जानकारीक रूपमे 1837-98 ई० तक समय-समय पर भाण्डारकर, डॉ० बूलर, कीलहान, पीटर्सन और अन्य विद्वानोकी रिपोर्ट प्रकाशित हो चुकी हैं। प्राच्यविद्याजगत्मे यह एक नया आयाम था, जिसने जैनधर्म व प्राकृत भाषा एव साहित्यकी ओर भारतीय व विदेशी विद्वानोका ध्यान आकृष्ट किया। स्वय डॉ. बूलरने 1887 ई० मे अपने शोध-कार्यके माघार
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पर जैनधर्मके सम्बन्धमे एक पुस्तक लिखी जो अत्यन्त लोकप्रिय हुई। इसका अगरेजी अनुवाद सन् 1930ई० मे लन्दनसे 'द इण्डियन सेक्ट प्रॉव द जेन्स' नाम से प्रकाशित हमा। इस पुस्तकमे डॉ० बूलरने स्पष्ट रूपसे निरूपित किया कि जैनधर्म भारतवर्षके बाहर अन्य देशो में भी गया था। इस धर्मका उद्देश्य सभी प्राणियोको मूक्ति प्रदान करना है।
जैन विद्याके महत्त्वपूर्ण अनुसन्धाताके रूपमे उल्लेखनीय विद्वान वेवर हैं। बम्बईके शिक्षा-विभागसे अनुमति प्राप्त कर डॉ० वूलरने जिन पांच सौ ग्रन्योको बलिन पुस्तकालयमे भेजा था, उनका अध्ययन व अनुशीलन कर वेवरने कई वर्षों तक परिश्रम कर भारतीय साहित्य (Indischen Studien) के रूपमे महान् ग्रन्थ 1882 ई० मे प्रस्तुत किया। यह ग्रन्थ सत्रह जिल्दोमे निबद्ध है। यद्यपि 'कल्पसूत्र'का अगरेजी अनुवाद 1848 ई० मे स्टीवेन्सन द्वारा प्रकाशित हो चुका था, किन्तु जैन प्रागम ग्रन्थोकी भाषा तथा साहित्यकी पोर तव तक विदेशी विद्वानोका विशेष रूपसे झुकाव नही हुना था। वेबरने इस साहित्यका विशेष महत्त्व प्रतिपादित कर 1858 ई० मे धनेश्वरसूरि कृत 'शत्रुज्जय माहात्म्य' का सम्पादन कर विस्तृत भूमिका सहित प्रथम बार लिपजिग (जर्मनी) से प्रकाशित कराया। श्वेताम्बर आगम ग्रन्थ 'भगवतीसूत्र' जो शोध-कार्य वेवरने किया, वह चिरस्मरणीय माना जाता है। यह ग्रन्थ बलिनकी विसेन्चाफेन (Wissenchaften) अकादमीसे 1866-67 ई० मे मुद्रित हआ था। वेबरने जैनोके घामिक साहित्यके विषयमे विस्तारसे लिखा था, जिसका अगरेजी अनुवाद-स्मिथ ने प्रकाशित किया था। विण्डिश ने अपने विश्वकोश (Encyclopedia of Indo-Aryan Research) मे तत्सम्बन्धी विस्तृत विवरण दिया है। इस प्रकार जैन विद्यामोके अध्ययनका सूत्रपात करनेवाला तथा शोध व अनुसन्धानको दिशाम्रोको निर्दिष्ट करनेवाला विश्वका सर्वप्रथम अध्ययन केन्द्र जर्मनमे विशेष रूपसे वलिन रहा है। होएफर, लास्सन, स्पीगल, फेडरिक हेग, रिचर्ड पिशेल, बेवर, ई० ल्युमन, डॉ. हर्मन जेकोबी, डब्ल्यु.बिटमन, वाल्टर शूबिंग, लुडविग ऑल्सडोर्फ, नार्मन ब्राउन, क्लास ब्रहन, गुस्तेव रॉथ और डब्ल्यु० बी० बोल्ले इत्यादि जमन विद्वान हैं।
प्राच्यविद्याप्रोकी भांति जैनविद्यामो का भी दूसरा महत्त्वपूर्ण अध्ययन केन्द्र फान्स था। फासीसी विद्वानोमे सर्वप्रथम उल्लेखनीय हैं-ग्युरिनाट । उनका महत्त्वपूर्ण ग्रन्थ 'एसे डि बिब्लियाग्राफि जैन' पेरिससे 1906 मे प्रकाशित हा। इसमे विभिन्न जैन विषयो से सम्बन्धित 852 प्रकाशनोके सन्दर्भ निहित हैं। 'जनोका धर्म' (Religion Jains) पुस्तक उनकी पुस्तकोमे सर्वाधिक चचित रही। यथार्थमे फासीसी विद्वान् विशेषकर ऐतिहासिक तथा पुरातात्त्विक विषयोपर शोध व अनुसन्धान कार्य करते रहे। उन्होने इस दिशामे जो महत्त्वपूर्ण कार्य किए, वे आज भी उल्लेखनीय हैं। ग्युरिनाटने जैन अभिलेखो के ऐतिहासिक महत्त्व पर विशेष रूपसे प्रकाश डाला है। उन्होने जैन ग्रन्थ-सूची-निर्माणके साथ ही उनपर टिप्पण तथा सग्रहोका भी विवरण प्रस्तुत किया था। वास्तवमे साहित्यिक तथा ऐतिहासिक अनुसन्धानमे ग्रन्थ-सूचियो का विशेष महत्त्व है । यद्यपि 1897 ई० मे जर्मन विद्वान् अर्नेस्ट ल्युमनने 'ए लिस्ट ऑफ द मैन्यस्क्रिप्ट इन द लायब्ररी एट स्ट्रासबर्ग', वियेना पोरियन्टल जर्नल, जिल्द 11, पृ० 279 मे दौ सौ हस्तलिखित दिगम्बर जैन ग्रन्थोका परिचय दिया था, किन्तु ग्युरिनाटके पश्चात इस दिशा मे क्लाट (Klatt) ने महान् कार्य किया था। उन्होने जैन ग्रन्थोकी लगभग 1100-1200 पृष्ठोमे मुद्रित होने योग्य अनुक्रमणिका
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तैयार की थी, किन्तु दुर्भाग्य से उस कार्यके पूर्ण होने के पूर्व ही उनका निधन हो गया। वेवर और अर्नेस्ट ल्युमनने 'इण्डियन एन्टिक्वेरी' मे उस बृहत् सकलन के लगभग 55 पृष्ठ नमूनेके रूपमे मुद्रित कराये थे । वास्तवमे जर्मन विद्वान वाल्टर शूबिंगने सर्वप्रथम जन हस्तलिखित ग्रन्थोकी बृहत् सूची तैयार की थी जो 1944 ई० मे लिपजिग से प्रकाशित हई और जिसमे 1127 जैन हस्तलिखित ग्रन्थोका पूर्ण विवरण पाया जाता है। यह सबसे महत्त्वपूर्ण कार्य माना जाता है। इस प्रकारके कार्योसे ही शोष व अनुसन्धानकी दिशाएँ विभिन्न रूपोको ग्रहण कर सकी।
साहित्यिक अध्ययनके अन्तर्गन जैन-पागम-माहित्यिका अध्ययन प्रमुख है। यह एक असन्दिग्ध तथ्य है कि आधुनिक युगमे जैनागमोका भलीभाति अध्ययन कर उनको प्रकाशमे लानेका श्रेय जर्मन विद्वानोको है। यद्यपि सस्कृत के कतिपय जैन ग्रन्थोका अध्ययन उन्नीसवी शताब्दीके प्रारम्भमे होने लगा था, किन्तु प्राकृत तथा अपभ्र श साहित्यका सागापाग अध्ययन डॉ० जेकोबीस प्रारम्भ होता है। डॉ. जेकोबीने कई प्राकृत जैन ग्रन्थोका सम्पादन कर उनपर महत्त्वपूर्ण टिप्पण लिखे । उन्होने सर्वप्रथम श्वेताम्बर जैनागम-ग्रन्थ 'भगवतीसून'का सम्पादन कर 1868 ई० मे प्रकाशित किया। तदुपरान्त 'कल्पसूत्र' (1879 ई०), "प्राचारागसूत्र" (1885 ई०) 'उत्तराध्ययनसूत्र' (1886 ई०) आदि ग्रन्थोपर शोध-कार्य कर सम्पादित किया। इसी समय साहित्यिक ग्रन्थोमे जैन कथानोकी पोर डॉ. जेकोबीका ध्यान गया। सन् 1891 ई० मे 'उपमितिभवप्रपचकथा' का सस्करण प्रकाशित हुया। इसके पूर्व 'कथासग्रह' 1886 ई० मे प्रकाशित हो चुका था। 'पउमचरिय', 'रणमिणाहचरिउ' और 'सरणयकुमारचरि' क्रमश 1914, 1921-22 में प्रकाशित हुए। इसी अध्ययनकी शृखलामे अपभ्र शका प्रमुख कथाकाव्य 'भविसयत्तकहा' का प्रकाशन सन् 1918 मे प्रथम बार मचन (जरमनी) से हुआ । इस प्रकार जरमन विद्वानोके अथक प्रयत्न, परिश्रम तथा लगातार शोधकार्योमे सलग्न रहनेके परिणाम स्वरूप ही जैन विद्यालोमे शोध व अनुसन्धानके नए आयाम उन्मुक्त हो सके हैं । अॉल्सडोर्फने 'कुमारपालप्रतिबोध' (1928 ई०), हरिवशपुराण (महापुराणके अन्तर्गत), (1936 ई०), उत्तराध्ययनसूत्र, मूलाचार, भगवतीयाराधना (1968) आदि ग्रन्थोका सुसम्पादन कर प्राकृत तथा अपभ्र श साहित्य पर महान कार्य किया । वाल्टर शुविंगने 'दसवेयालियसूत्त' का एक सुन्दर सस्करण तथा अगरेजी अनुवाद तैयार किया जो 1932 मे अहमदाबादसे प्रकाशित हुना। उनके द्वारा ही सम्पादित 'इसिभासिय' भा० 2 (1943 ई०) में प्रकाशित हुए । शुबिंग और केल्लटके सम्पादनमे तीन छेदसूत्र "पायारदसामो, ववहार और निसीह" (1966 ई०) हैम्बुगसे प्रकाशित हुए । इसी प्रकार जे० एफ० कोलका 'सूर्यप्रज्ञप्ति' (1937 ई०), डब्ल्यु किफेलका 'जम्बूद्वीपप्रज्ञप्ति' (1937 ई०), हम्मका 'गीयत्थविहार' (महानिशीथका छठा अध्ययन) (1948 ई०), क्लॉसका 'चउपन्नमहापुरिस चरिय' (1955 ई०), नॉर्मनका 'स्थानागसूत्र' (1956), मॉल्सडोर्फका 'इत्थिपरिन्ना' (1958 ई०), ए. कनोका 'प्रवचनसार' (1966 ई०), तथा टी. हनाकीका 'अनुयोगद्वारसूत्र' (1970) इत्यादि प्रकाशमे पाये। 1925 ई० मे किरफल (Kirfel) ने उपाग 'जीवाजीवाभिगम' के सम्बन्धमे प्रतिपादन कर यह बताया था कि वस्तुत यह 'जम्बूद्वीपप्रज्ञप्ति' से सम्बद्ध है। सन् 1926 मे वाल्टर ब्रिगने अपनी पुस्तक 'वोर्त महावीराज' के परिचयमे जैनागमोके उद्भव व विकास के साथ ही उनका साहित्यिक मूल्याकन भी किया था। सन् 1929 मै हैम्बुर्ग से काम्पत्ज (Kamptz) ने भागमिक प्रकीर्णकोको लेकर शोधोपाधि हेतु अपना शोध-प्रवन्ध
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प्रस्तुत कर डॉक्टरेट प्राप्त की थी। जैनागमके टीका-साहित्य पर सर्वेक्षणका कार्य अर्नेस्ट ल्युमनने बहुत ही परिश्रमपूर्वक किया था, किन्तु वे उसे पूर्ण नहीं कर सके । अनन्तर "अोवेरश्चिट प्रोवेर दि अावश्यक लिटरेचर" के रूप मे उसे वाल्टर शुधिंगने 1934 ई० मे हम्बर्गसे प्रकाशित किया । इस प्रकार जैनागम तथा जैन साहित्यकी शोध-परम्पराके पुरस्कर्ता जरमन विद्वान् रहे हैं। प्राज भी वहा शोध व अनुसन्धानका कार्य गतिमान है । सन् 1935 मे फेडेगन (Faddegon) ने सुप्रसिद्ध दिगम्बर जैनाचार्य कुन्दकुन्दके 'प्रवचनसार' का अगरेजी अनुवाद किया था। इस सस्करणकी विशेषता यह है कि प्राचार्य अमृतचन्द्रकी 'तत्त्वप्रदीपिका' टीका, व्यास्या व टिप्पणोसे यह समलकृत है। ऐसे अनुवादो की कमी प्राज बहुत खटक रही है। इस तरहके प्रकाशनकी ओर हमारा ध्यान जाना चाहिये । वर्तमान युगमे सम्यक् भाव-बोधके लिए सम्यक दिशामे सम्यक कार्य होना नितान्त अपेक्षित है।
साहित्यिक विधाप्रोमे जैन कथा-साहित्य पर सर्वप्रथम डॉ. जेकोबीने प्रकाश डाला था। इस दिशामे प्रमुख रूपसे अर्नेस्ट ल्युमनने पादलिप्तसूरिकी 'तरगवतीकथा' का जर्मन भापामे सुन्दर अनुवाद 'दाइ नोन' (Die Nonne) के नामसे 1931 ई० मे प्रकाशित किया था। तदनन्तर हर्टेलने जैन कथाप्रोपर महत्त्वपूर्ण काय किया। क्लास वहनने 'शीलाकके चउपन्नमहापूरिसचरिय" पर शोधोपाधि प्राप्त कर सन् 1954 मे उसे हैम्बुर्गसे प्रकाशित किया । प्रार विलियम्सने 'मणिपतिचरित' के दो रूपोको प्रस्तुत कर मूल ग्रन्थका अगरेजी अनुवाद किया। इस तरह समय-समय पर जैन कथासाहित्य पर शोध-कार्य होता रहा है।
जैनदर्शन के अध्ययनकी परम्परा हमारी जानकारीके अनुसार आधुनिक कालमे अल्ब्रेख्त वेवरके 'फ्रेगमेन्ट प्राव भगवती' के प्रकाशनसे 1867 ई० से मानना चाहिए। कदाचित् एच० एच० विल्सनने "ए स्केच आँव द रिलीजियस सेक्ट्स ऑव द हिन्दूज" (जिल्द 1, लन्दन, 1862 ई०) पुस्तकमे जैनधर्म तथा जैनदर्शनका उल्लेख किया था। किन्तु उस समय तक यही माना जाता था कि जैनधर्म हिन्दूधर्मकी एक शाखा है। किन्तु बेवर, जेकोबी, ग्लासनेप आदि जरमन विद्वानोके शोध व अनसन्धान-कार्योसे यह तथ्य निश्चित व स्थिर हो गया कि जैनधर्म एक स्वतन्त्र दर्शन व मौलिक परम्परा है। इस दृष्टिसे डॉ० हेल्मुथ वान ग्लासनेपकी पुस्तक "द डाक्ट्रीन प्रॉव जर्मन इन जैन फिलासफी" अत्यन्त महत्त्वपूर्ण हे जो सन् 1942 मे बम्बईसे प्रकाशित हुई थी। ऐतिहासिक दृष्टिसे जीमर और स्मियके कार्य विशेष रूपसे उल्लेखनीय हैं। एफ० डब्ल्यू० थामसने आ० हेमचन्द्र कृत 'स्याद्वादमजरी' का बहुत सुन्दर अग्रेजी अनुवाद किया जो 1960 ई० मे बलिनसे प्रकाशित हुआ। 1963 ई० मे प्रार० विलियम्सने स्वतन्त्र रूपसे जैनयोग' पर पुस्तक लिखी जो 1963 ई० लन्दनसे प्रकाशित हुई। कोलेट केल्लटने जैनोके श्रावक तथा मुनि आचार विपयक एक महत्त्वपूर्ण पुस्तक "लेस एक्सपिएशन्स डान्स ले रिचुअल एन्शियन डेस रिलिजियक्स जैन" लिखकर 1965 ई० मे पेरिससे प्रकाशित की। वास्तवमे इन सब विषयो पर इस लघु निबन्धमे लिख पाना सम्भव नही है। केवल इतना ही कहा जा सकता है कि परमाणुवादसे लेकर वनस्पति, रसायन प्रादि विविध विषयोका जैनागमोमे जहा-कही उल्लेख हुअा है, उनको ध्यानमे रखकर विभिन्न विद्वानोने पत्र-पत्रिकामोके साथ ही विश्वकोशोमे भी उनका विवरण देकर शोध व अनुसन्धानको दिशामोको प्रशस्त किया है। उनमेमे नोके दिगम्बर साहित्य व दर्शन पर जर्मनी विद्वान् वाल्टर डेनेके (Walter Denecke) ने अपने शोध-प्रवन्धमे दिगम्बर प्रागमिक ग्रन्थोका भापा व विषयवस्तु दोनो रूपोमे पर्यालोचन किया
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था। उनका प्रबन्ध सन् 1923 मे हैम्बुर्गसे 'दिगम्बर-टेक्स्टे ईने दर्शतेलु ग इहरेर प्राख उन्ड इहरेस इन्हाल्ट्स" के नामसे प्रकाशित हुआ था।
विगत तीन दशकोमे जहां प्राकृत व्याकरणोके कई सस्करण प्रकाशित हए, वही रिचर्ड पिशेल सिल्वालेवी और डॉ. कीथके अन्तनिरीक्षणके परिणामस्वरूप सस्कृत नाटकोमे प्राकृतका महत्त्वपूर्ण योग प्रस्थापित हरा। पार०श्मितने शौरसेनी प्राकृनके सम्बन्धमे उसके नियमोका (एलीमेन्टरबुख देर शौरसेनी, हनोवर, 1924), जार्ज ग्रियर्सनने पैशाची प्राकृतका, डॉ जेकोबी तथा प्रॉल्सडोर्फने महाराष्ट्री तथा जैन महाराष्ट्रीका और डब्ल्यू० ई० कर्कने मागधी और अर्द्धमागधीका एव ए. बनर्जी और शास्त्रीने मागधीका (द एवोल्युशन प्रॉव मागधी, आक्सफोर्ड, 1922) विशेप अध्ययन प्रस्तुत किया था। भाषा-वैज्ञानिक दृष्टिसे नित्ति डोल्चीका विद्वत्तापूर्ण कार्य. 'लेस अमेरियन्स प्राकृत्स' (पेरिस, 1938) प्राय सभी भाषिक अगो पर प्रकाश डालनेवाला है। नित्ति डोल्चीने पुरुषोत्तमके 'प्राकृतानुशासन' (पेरिस, 1938) तथा रामशर्मन् तर्कवागीशके 'प्राकृतकल्पतरु' (पेरिस, 1939) का सुन्दर सस्करण तैयार कर फासीसी अनुवाद सहित प्रकाशित कराया। व्याकरणकी दृष्टिसे सबसे महत्त्वपूर्ण कार्य रिचर्ड पिशेलका 'मेटिक देअर प्राकृत-प्राखन' अद्भुत माना जाता है, जिसका प्रकाशन 1900 ई० मे स्ट्रासवर्गसे हुआ ।
___ इस तरह से विदेशी विद्वान् जैन साहित्य की ओर आकृष्ट हुए और उन्होने जैन साहित्य के क्षेत्र मे अनुकरणीय कार्य किया।
243, शिक्षक कालोनी नीमच (मध्यप्रदेश)
चरित्र के दो प्रकार हैं-कर्त्तव्य को स्वीकार करना और अकर्तव्य को त्यागना। वही चैतन्यज्ञान है और वही सम्यक्त्व है । उस अकर्तव्य के त्यागरूप चरित्र मे जो उद्योग और उपयोग होता है, उन उद्योग और उपयोग को ही छल कपट त्यागकर करने को जिनेन्द्रदेव ने तप कहा है।
भगवती माराधना
क्रोध को क्षमा से, मान को मार्दव से, माया को प्रार्जव से और लोभ को सन्तोष से, इस प्रकार चारो ही कपायो को जीतो। उस वस्तु को छोड देना चाहिये जिसको लेकर कषायरूपी आग उत्पन्न होती है और उस वस्तु को अपनाना चाहिये जिसके अपनाने से कषायो का उपशम हो।
यदि थोडी भी कपायरूपी प्राग उठती है तो उसे बुझा दें। जो कषाय को दूर करता है उसके राग-द्वेष की उत्पत्ति शान्त हो जाती है।
जितने भी परिग्रह राग-द्वेप को उत्पन्न करते हैं, उन परिग्रहो को छोडनेवाला अपरिग्रही साधु राग और द्वेष को निश्चय से जीतता है।
भगवती माराधना

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सुस्वागतम्
श्री महेन्द्रकुमार मस्त
तृतीय विश्व जन सम्मेलन, अद्भुत कितना प्यारा है विश्वव्यापी नवचेतन के, भावी की उज्जवल धारा है वैज्ञानिक प्राधार, समन्वय, ज्ञान, योग की नीवो पर वीर वचन अमृत की बूंदे, वरस पडे सब जीवो पर आध्यात्म की ठोस घरातल, मांग रहा जग सारा है तृतीय विश्व जैन सम्मेलन, अद्भुत कितना प्यारा है । विषम युग की चकाचौंध मे, भटक रही है मानवता ज्ञान पिपासा भर नही पाती, क्षुब्ध हुई है चेतनता जिन प्रतिपादित अर्हत पथ ही, सच्चा एक सहारा है तृतीय विश्व जैन सम्मेलन, अद्भत कितना प्यारा है।
अविचल कला, ज्ञान परिपूर्ण, जिन मन्दिर और जिन आगम सिद्धाचल की ही ज्योति से, करे सुशोभित सिद्धाचलम धरती के उस भाग में उभरा, तीर्थ नया हमारा है तृतीय विश्व जैन सम्मेलन, अद्भुत कितना प्यारा है ॥ जिन अनुयायी मिलें, विचारें, परिभाषामो के परिवेष पावन वीर प्रभु की वाणी, को फैलाएँ देश-विदेश 'मस्त महेन्द्र' प्राज समय की मांग का यह ही नारा है ततीय विश्व जैन सम्मेलन, अमृत कितना प्यारा है।

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