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, Jayanti 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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ro m ayaneparamewomenewpreme emapeey maGgalamaMtra / Namo arahaMtANa Namo siddhANaM Namo AyariyANaM NamI uvajjhAyANaM / Namo loe sabbasAhuNaM se Jadoob, esI pacaNamokkArI sncpaavppnnaasnnii| maMgalANa ca salvesi, paDhama havaha mNgl| doc.. D

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CONTENTS ENGLISH SECTION Dr S R Bhatt Dr RM Kasliwal Prof GR Jain Dr Mohan Lal Mehta Dr Kamal Chand Sogani Dr M M Kothari 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 Kasliwal

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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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hindI khaNDa (1) jaina aAgama sAhitya sAdhvI kanakadhI DaoN zrImatI puSpalatA jaina (2) jaina rahasyavAda pro pravINacandra jaina (3) jaina darzana meM pratipAdita AdhArabhUta jIvana-mUlya (4) jaina mantra-vidyA zrI sohanalAla devota DaoN vaziSTha nArAyaNa sinhA jaina darzana kA mAmAnyavizeSavAda DaoN nijAma uddIna "prAcArAga" meM ahiMsA kA vivecana DaoN kumArapAla desAI gujagata kI saskRti meM ahiMsA-bhAvanA (8) jaina darzana aura 'karuNA' zrI kanhaiyAlAla loDhA DaoN ke pAra candra (9) vividha bhAratIya bhApAno ke kramaza vikAsa kI kaDiyo kI surakSA me jaino kA advitIya pradAna (10) jainadarzana meM mRtyu-viSayaka pravadhAraNA DaoN dhomatI zAntA bhAnAvata (11) jaina Ayurveda mamIkSA paura mAhitya DaoN rAjendra prakAza bhaTanAgara DaoN narendra mAnAvata (12) jaina darzana me janatAtrika sAmAjika cetanA ke tatva

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zrI jinendra kumAra jaina DaoN rAmajI siMha (13) rASTrIya vikAsa yAtrA me jaina dharma eva jana patrakAro kA yogadAna (14) Adhunika yuga me janadarzana kI prAsagikatA (15) jainadarzana aura vizvazAnti (16) videzo me prAkRta aura janavidyAno kA adhyayana (17) videzI vidvAno dvArA jaina sAhitya kA adhyayana va anusadhAna (18) susvAgatam prAcArya vijaya indradinna suri DaoN harIndrabhUSaNa jaina DaoN devendra kumAra zAstrI zrI mahendra kumAra 'masta'

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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 Sogani 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 Kothari, 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 Kamani 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 Sogani 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 ay 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 Bahubali 10th century AD Shravanabelagola, Distt Hassan, Karnataka State

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LAN 13 S 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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1 Swt. I WIE AU . ? - Baum SERV ter yurtherusi 16 i . " Vi Cup Ar W S Saliunjaya Part of Temple City, Palitana (Gujarat) ht A S . JAAN HAL je . Wees .A: Hp 2012

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va TE * sort 13 in 1 AN 21.11!! lu 1. 21 47 .. . 51 Hathisingh Dadabari (Jain Temple) Ahmedabad (Gujarar)

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PIN FOR Fai 27&ARGE CEL S 1:12 ENTE MEMUA Tripple Shine Temple by Vastupala, Girnar, Distt Junagadh (Gujarat)

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TAS . I ANS. ha se * C www - ASS. TIITRITAC TO 1 magnet 23 PUAVA * . . . Pen. Kirti - Stambha and Mahavir Temple, Chittorgarh Fort (Rajasthan) 14th cent A D Circa.

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ikta Jama Tirthankara Lucknow Musuem 27-2 Jama Tirthankaras from Santinath Temple, Khajuraho 1st T chin Torana slab from Mathura, Lucknow Musuem, Stupa flanked by flying Vidyadharas

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2 A 2 LEY . . PEN 20 SEKS 7702D *** 32 cu 4 + 5 St. 70 WIDEO ter TEXTO Na TUT > 3.271 SONO Marble Vedi-Naya Jam Mandir, Dharampura, Delhi By Raja Harsukh Rai, Consecreted in 1807

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1 #72)); ETA_ *${ = ETC Adinatha Chomukh (Four faced) Temple, Ranakpur (Rajasthan) (1439 AD.) by Dharmaka (Dhanna Seth) Famous for large number and variety of columns and art work

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Interior Kanch Mandir Indore (Madhya Pradesh) te to ane . che che i. cIja vAta sarakAraka che ke A ! I t in = - - - - - -

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2. . - - 2 LY 7 W 71 327 Halebid, Hassan District, Karnataka Stato Parsvanatha Basti--Central Hall Pillars, 1133 AD Southern Karnataka Style, Soapstone

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. * 3 thel 13 74 - Parsvanatha Temple, Khajuraho (Madliya Pradesh)

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erre T ADAS AR 1 SSS hatt S Joupe de . . L . -3. 6 e Saraswati from Pallu-White Marble, 12th Cent in National Musuem, New Delhi Jain Saraswati 10th Cent Shri Digamber Jain Temple, Ladnun (Rajasthan)

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* Www . . K Adinath Chomukh Temple, Ranakpur (Rajasthan), Sanctum 4 * . ' - les AVM OUTLOG **

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intrat nun meyin! Sre ni AL SY sed RES act instra 23. * Auto - 09 20 WAVUR - Dura SALES 2. 4. 3 " CA . stu, . BOVEC SE16 WASMAT Massive Maladevi Jain Temple Shikhara-Gyaraspur, Distt Vidisha (Madhya Pradesh)

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tw b ry lbth dr mm bh " : bh b - . shrh ,z 111 w .w * n, by tw d m dwn@ . wth n . b m , ---- m -- ... jm`h w - ; - r drd dry sm dmh mh brmwd khnnd = 1 my m * = = khy sr pr Massive Maladevi Jain Temple-Decorative Design on Entrance-Gyaraspur, Distt Vidisha (Madhya Pradesh)

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W TE . TF is that 20 sinn 98 NR. NO UT ES 2011 RADE BATERE w ASS Tv e Pro Kanch Mandir, Indore (Madhya Pradesh) Entrance

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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 Astika 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, AvayavaAvayavi 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)

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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

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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 knowled according verifiable 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

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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 luminiferous 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 13

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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 14

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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 15

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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 Avasarpini, 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 16

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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 17

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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 Samayika 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 18

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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

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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 Samayika 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-visudhi The person observes a particular type of auste 20

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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 six 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 Patanjali, 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 21

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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 (Ghati) 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 2

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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, Karttikeya etc recognise this stage as the state of Bahiratman 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, 24

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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 life 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 26

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The Positive Content in the Concept of Non-Violence Dr. M. M Kothari 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 29

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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) 30

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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 32

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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 33

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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 34

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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 35

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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 36

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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 38

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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 39

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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 40

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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 41

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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 Naladiyar, 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 Naladiyar, 327

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Ahimsa--Non-Violence Sant Kirpal 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 evil 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 beautifies 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 Trithankar 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

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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 Nazi 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 vani (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 VyakhyaPrjnapti-Sutta (the 5th Anga) to his two trusted and intelligent disciples Acarya Puspadanta and Acarya Bhutabali 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 Padmanandin 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 Svami, 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 Triyodasi (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

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Vidisa (MP), three Scholars viz , Prof Dr HL Jaina, Pt Phulacanda Sastri, and Pt HL Sastri 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 Sastri 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) 58

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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

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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 Pali 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 valid knowledge 60

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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 Samvvavaharika 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) 61

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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 Marwari 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 Shalibhadra 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 Shalibhadra 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 Chaubisi 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, Jambusvami 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 Rajasthani 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 Bavani 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 Rajasthani poct of 16th century His seven small works have so far been scarched out in Rajasthan Bhandars Pancha Saheli Gita, Panthi Gita, Bavani, 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 lucid 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 Sattavisi, (2) Kripana Chhanda, (3) Panchendriya Veli (4) Nemi Rajmati 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 63

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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, Bhuvankirti 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 Somakiriti 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 Kirti 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 Jambusvami 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 64

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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 Naladiyar, 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) Naladiyar, 134 65

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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 Vyakhyaprajnapti (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), Mahanisithasutra (9th Century AD) and the Saradastotra of Bappabhatti 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 Badami, 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 Pasa The Acaradinakara (A D 1412) however, envisaged the same sets of symbols for Srutadevata and Brahmani The four-armed Brahmani 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 Nirvanakalika 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 Bhagavati 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 Vani, 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 Mayurapicika 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 Lalita-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 Sarasyati 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 68

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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 (Navacauki 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 Sarasvati 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, Kali. 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 Siddhayika or Sidhayini was also conceived sometime in late ninth century AD as the Yaksi of MahaVira Since all Agamic literature is basically attributed to Mahavira and, as 70

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Srutadevata, it is Sarasvati who presides over these sacred Jaina scriptures or Jinavani Like Sarasvati, Siddhayika 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 (Naladiyar, 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 73

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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 74

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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 75

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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 (Naladiyar, 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 Bhakhsali manuscript found in Bakhsali 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-Bhatiya) 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, Ganitasara 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-trpti, Ananta-Trpti, and Svarupa-Prapti 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 78

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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-Prajnapti 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 comparibility 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 (Ganitanuyoga), Anuyogadvara-sutra, Jambudvipa-Prajnapti, Lokavibhaga, Bhagavati-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 79

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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) 80

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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 Hiravijayasuri 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 82

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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) 83

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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 85

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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 Sonagiri 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 86

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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 87

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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 89

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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 Khadabadi 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, Mudabidire and Helebidu are known for their excellence of structural architecture 92

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Who can forget the free-standing pillars (Manastambhas) standing in front of almost every Jaina temples (Basadi) in Karnataka, particularly the one at Mudabidire with its unique clegence? Morcover this region is also known for its having about seven monolithic Bahubali 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 Simhanandi 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 95

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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 96

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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) 97

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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 Siddhabhatti, Yogibhatti, 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 finds 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 Jinabasadi 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 samayika Thereafter he shall recite Mangalastaka, and then take the Yajnadiksa or the vow worshipping the Jina This shall be followed by Sakalikarana, 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 99

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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), Santidhara (pouring water in a continuous thin stream) and puspanjali (offering hand-ful of flowers) Usually there shall be a series of Astavidharcanas, 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 Astavidharcana 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 Astavidharcana offered to Bahubali, 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 100

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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 Sadharmi Atithis or coreligious guests The honour accorded in this way is termed as 'Sodsopacara' The process of puja shall be concluded with a Mangalarati 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, Caityabhakti, Pancagurubhakti, Santibhakti, and Samadhibhakti 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 16 101

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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), Siddha, 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 103

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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 bhakti 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 104

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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 (himsa) 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 105

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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, Salimalini, 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 Rajimati (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 Yapaniya 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 Yapaniya sangha of his time, in his treatise entitled Strimukti-Kevalibhukti-prakarana, has maintained the view of 107

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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 110

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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-5 111

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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 Saksibhava 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 113

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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 Dasavaikalika 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 114

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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, 115

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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 Kapila and other saints and thinkers, whatsoever is rational and logical ought to be accepted' Hemchandra says "I bow all those who have overcome the attachment and hatred, which are the cause of worldly existence, be they Brahma, Visnu, Siva 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 Kills he anger by forgiveness Pride by hunulty Attachment by Simplicity And greed by contentment Dasavajkalika, Chap VIII 38 116

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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 118

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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 119

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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 12 120

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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 2 122

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Siddhachalam Guru Shakti, 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 Siddhachalam 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, Sikharji, 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 124

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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 Kothari 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 Dharamsi 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 & Gujrati" 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 Gosayi 713 445 0261 Bhavana, celebration of Jain parvas and Lectures of Jain Scholars and Education VP Manoj Kumar, Sec Bharat Shah, Tr Mohit Shah 127

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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 128

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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 129

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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 130

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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 Jhaveri 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 134

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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! 135

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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) 138

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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 Socisty 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 (Diwali) are all celebrated by the Jain Society and over 500 Jains attend these functions The Society also arranges and organises discourses from Jain Acharya, Muni 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 Samayik and Pratikram, 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 'Samvatsari' 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 140

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Er r Am KUYATT F shm * 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 141

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Society, Acharya Sushil Kumar and Muni Amrendraji 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 Samayik, 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 8 142

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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 144

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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 145

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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 Bhogilal 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 146

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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 (Prusharthasiddhupaya, 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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hindI khaNDa

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jaina Agama sAhitya sAdhvI phanakazrI jaina sAhitya prAgama aura prAgametara-ina do bhAgome vibhakta hai| jaina vAdagamaya kA prAcIna bhAga pAgama kahalAtA hai| prAgama mAhitya cAra vibhAgo me vibhakta hai-1 aga 2 upAga 3 cheda aura 4 mUla / mAgama-sAhitya kA yaha vargIkaraNa prAcIna nahI hai| isakA prAcIna vargIkaraNa praga-praviSTa aura praga-bApa ke rUpa meM upalabdha hotA hai| aga-praviSTa sAhitya mahAvIra ke pramugma-ziSya gaNadharo dvArA racita honeke kAraNa sarvAdhika maulika aura prAmANika mAnA jAtA hai| prahana apane ananta jJAna aura ananta darzanake prAnokame vizva-darzana kara manya ko ubhAsita pArate haiM aura gaNadhara zAmA-hina ke lie une mUtra spa me gUthate haiN| yaha vizAla grantharAzi sUpa yA mAgamake nAmase pUkArI jAnI hai|

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zvetAmbara paramparAmo meM prAcIna vibhAga yahI rahA hai| sthAnAga, nandI Adi me yahI ullekha hai / Agama viccheda kAla meM pUrvo aura ago ke jo ni!haNa yA zeSAza bAkI rahe unhe pRthak sajJAeM milii| aMga-praviSTa aga-praviSTa kA svarUpa sadA sava tIrthaMkaro ke samaya me niyata hotA hai| ise dvAdazAgI yA gaNipiTaka bhI kahate haiN| jaisAki dvAdazAgI nAma se hI spaSTa hai| aga-sAhitya vAraha vibhAgoyA grantho me vibhakta hai, jo isa prakAra hai1 prAcArAga 2 sUtrakRtAga 3 sthAnAga 4 samavAyAga 5 bhagavatI 6 jJAtAdharmakathA 7 upAsakadazA 8 antakRddazA 1 anuttaropapAtikadazA 10 prazna-vyAkaraNa 11 vipAkazruta 12 dRSTivAda dRSTivAda vartamAna me anupalabdha hai| anaMga-praviSTa anaga-praviSTa sAhitya tIna bhAgo me vibhakta hai-upAga, mUla aura cheda-sUtra / managa-praviSTa sAhitya niyata nahIM hotaa| upAMga upAga sAhitya kA pallavana sthavira-prAcAryoM ne aga-sAhitya ke AdhAra para hI kiyA thA, aisA usake nAma aura sakhyA-sAmya se pratIta hotA hai| upAga bAraha haiM1 aupapAtika 2 rAjapraznIya 3 jIvAbhigama 4 prajJApanA 5 jambUdvIpaprajJapti 6 sUryaprajJapti 7 candraprajJapti 8 nirayAvalikA 9 kalpavataMsikA 10 puSpikA 11 puSpacUlikA 12 vRSNi-dazA aga-praviSTa ke bArahave aga-dRSTivAda ke lupta ho jAne para bhI usakA upAga 'vRSNidazA' kaise surakSita raha gayA? yaha bhI zodha-vidvAno ke lie vicAraNIya prazna hai / mUla cAra haiM dazavakAlika, uttarAdhyayana, anuyogadvAra aura nandI / cheda sUtra cAra haiM nizItha, vyavahAra, bRhatkalpa aura dazAzrutaskandha /

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kartRtva jaina paramparA me dharhada prokta, gaNadhara sUtrita pratyeka buddha sUtrita aura sthavira racita gamako pramANabhUta mAnA hai / ata prAgama vADa, gamayakI kartR tAkA zreya unhI mahanIya vyaktitvo ko upalabdha hotA hai / ma sAhitya ke dharma ke udgAtA svayaM tIrthaMkara haiM aura usake sUtravitA hai prajJApurUSa gaNadhara / zeSa sAhitya pravAhita huA hai aura caturdazapUrvI, dazapUrvI aura pratyeka buddha prAcAyoM dhaura muniyoke manISA himAlayase / AcArya vaTTakerane bhI gadhara kathita pratyekabuddha kathita, zrutavalI kathita aura abhinnadaza- pUrvI kathita sUtro ko pramAraNa mAnA hai / isa dRSTise hama isa tathya taka pahu~cate haiM ki vartamAna maga praviSTa sAhitya ke udgAtA hai, svaya bhagavAn mahAvIra aura racayitA haiM unake anantara ziSya prAcAryaM sudharmA / anaga-praviSTa sAhitya kartRtvakI dRSTise do bhAgo me baTa jAtA hai- kucheka Agama sthaviro dvArA racita hai aura kucha dvAdazAgose niyU~ uta haiM / racanAkAla jaisAki pahale batAyA jA cukA hai, maga sAhityakI racanA gaNadhara karate hai aura upalabdha aga gaNadhara sudharmAkI vAcanA ke haiN| sudharmA svAmI bhagavAn mahAvorake anantara ziSya honeke kAraNa unake samakAlIna the / isalie vartamAna zraddha sAhitya kA racanAkAla I0 pU0 chaThI zatAbdI siddha hotA hai / / aGga bAhya sAhitya bhI eka kartRka nahI hai, isalie unakI eka sAmayikatAkI to kalpanA bhI nahI kI jA sakatI / phira bhI bhAgamo ke kAla - niragaMya kI dRSTi se hamAre pAsa eka Thosa AdhAra hai / vaha yaha hai ki zvetAmbara parAmparA me sarvamAnya battIsa sUtro kA vyavasthita sakalana AcArya devaddhigaNI ke sAnnidhya me sampanna huA thA / unakA samaya hai IsAko cautho zatAbdI / ata Agama-sakalana kI dRSTi se bAgamo kA racanAkAla yahI upayukta ThaharatA hai| vaise IsvI pUrva chaThI zatAbdI se IsvI cauthI zatAbdI takakA samaya bhAgama racanAkAla mAnA jA sakatA hai| digambara paramparA ke anusAra vIra nirvAraNa ke 683 varSa ke pazcAt zrAgamokA maulika svarUpa naSTa ho gayA / ata use vartamAna me upalabdha zrAgama sAhityako prAmANikatA mAnya nahI hai / digambara prAmnAya me bhAgama lopake pazcAt jo sAhitya racA gayA usame sarvopari mahatva paT khaNDAgama aura kaSAyaprAbhUtakA hai| jaba pUrvI aura prago ke bace-khuce azo kI bhI lupta hone kI sambhAvanA spaSTa dikhAI dene lagI taba prAcArya parasena (vikrama dUsarI zatAbdI) ne apane do prAjJa ziSyo bhUtabalI dhaura puSpadanta ko tAbhyAsa kraayaa| ina dono ne SaTkhaNDAgamakI racanA kii| lagabhaga isI samaya me prAcArya guNadharane kaSAya- prAbhRta kI racanA kii| ye pUrvo ke zepAza hai, isalie inhe pUrvo se uddhRta mAnA jAtA hai / ye hI digambara paramparA ke zrAdhArabhUta grantha hai / 3

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pravetAmbara mAnyatA anusAra tIna gatige sAgakI pora ko prAyogiI mamayamamaya para honevAlI prAgama-dhAganAyo mAyamage banA liyA gyaa| patA nAnA pagvinAma yAvajUda bhI pataMgAna me upanagama kI maugipigI piNyAmAdhAra para yetAmbara mUrtipUjA paramaga 45 pAgama-gUgogo mAgamA mAnI nayA myAnaNyAtI aura terApagI parAga 32 mato go| prazogoM ke pratirikta 32 matAMnI prAmAgiAnA meM nIno hI paramparA ka mt| prambA nivanA mAyama nAmpara paramparA mammAmI 32 prAgama gangI jo pApAra mAnakara dartA graa| maiM ema-mAgama andhakA poragArisa pagniya narA prayadA, kara moye toke pAgaNI utara jAgA nAhInAkima pAgama mAsmirI prAya bhUmiyoM para mamapranAle vicAra mara g| prAgamo kI bhASA dagomAya nampa myApita karane magaka mAranAmA bhASAmA prayojana hai,apane bhItaragatakA bhIgarI jagat meM utAra denaa| dRSTige bhASA eupayogitA hai| kintu usa samaya bhAgA mApa upayogitA na rahAra bharaNa pora caTapA kA mAnadaNTa bana gii| vidvAna loga usa gagRta bhASA meM bolane nage, jo janamAdhAraNa ke lie pragama bhApA dii| mahAvIra mAnakSama gaa-gojgaanaa| magako jagAno niemabapha mAya mampa sAdhanA mAvazyaka hotA hai| mAra ghAbhijAtya bhASA yA paNinI kI bhASA jana-mAmAko mAya mamparka syApita karane meM gahayAgI nahI bana gvaanii| prA mahAvIrane jana bhApAko hI jana-samparkakA mAdhyama banAyA / vaha thI una mamI loka bhASA-prAgata / vaha bhASA magadho pAne bhAgame bolI jAtI thI, ata yaha maddhamAgadhI bhI kahalAtI thii| prardhamAgadhI manamaya ko pranipThita bhASA thii| vaha prArya-bhApA mAnI jAtI thii| uma bhApAkA prayoga karane vAle bhASA-prArya kahalAte the| prAtakA artha hai-prakRti-janatAkI bhaapaa| bhagavAna mahAvIra janatAke lie, janatA kI bhASAme bole the, prata ve janatA ke bana ge| prAkRta bhASA meM nibaddha hote hue bhI jana prAgama mAhityako bhApAkI dRSTise do yugo me bATa sakate hai| I0pU0 400 se I0 100 takakA pahalA yuga hai| imame racita aGgo kI bhASA praghaM-mAgadhI hai / dUmarA yuga I0 100 se I0 500 takakA hai| imame racita yA niyUMDha bhAgamokI bhASA jana-mahArASTrI prAkRta hai| vaise samakAlIna granyo kI prAkRta bhApA meM bhI paraspara paryApta bhinnatA hai| jaise sUtrakRtAga kI bhApA dUsare granyo kI bhApA se bhinna hI par3a jAtI hai| usame aise aneka zabda prayukta hue hai, jo vyAkaraNa ke niyamo se siddha nahIM hote| isase sUtrakRtAga kI prAcInatA siddha hotI hai| prAcArAga prathama aura dvitIya kI bhASA kA pravAha to ekadama badala gayA hai| zailI mAgama grantho me gadya, padya aura campU-ina tIno hI zailiyo kA prayoga humA hai| prAcArAga (prathama) campU-zailI kA utkRSTa udAharaNa hai| phira bhI kisI granthame prAdi se lekara anta taka eka

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hI zailI kA nirvAha humA ho aisA nahI lgtaa| yahA taka ki eka hI grantha kI zailI me vibhinna sthalo para paryApta antara A gayA hai| jJAtAdharmakathA ke prathama adhyayana ko paDhane se lagatA hai, hama 'kAdambarI' kI gaharAI meM gotA lagA rahe hai| AThaveM, nauveM aura solahaveM adhyayana meM prAja kI upanyAsa zailI ke bIja prasphuTita hote pratIta hote hai| anyatra ekadama sAdhAraNa zailIbhI apanAyI gayI hai| gadya bhAga ke bIca yA anta me gadhokta artha ko padya-sagraha me gUthA gayA hai| aisI zailI upanipado kI rahI hai| jaise praznopanipad me lisA hai-sa epo'kalo'mRto bhavati, tadepa zloka / anupTum yA anya vRttI vAle adhyayano ke anta me, bhinna chanda vAle zloko kA prayoga kara prAgama-sAhitya me mahAkAvya zailI kA bhI sasparza huA hai| Agama grantho me chanda kI dRSTi se "caraNa" me akSaro kI nyUnAdhikatA bhI upalabdha hotI hai| vaidika yuga meM bhI aisA hotA thaa| vahAM jisa caraNa meM eka akSara kama adhika ho use kramaza nicita aura bhUrika kahA jAtA hai tathA jisa caraNa me do akSara kama yA adhika ho use kramaza virAja aura svarAjya kahA jAtA hai| viSaya-vastu aura vyAkhyA AcArya prAryarakSita ne vyAkhyA kii| suvidhA ke liye prAgama-granyo ko cAra anuyogo me vibhakta kara diyA / jaise-dravyAnuyoga, caraNakaraNAnuyoga gaNitAnuyoga aura dhrmkthaanuyog| isa vargIkaraNa ke pazcAt amuka-amuka pAgamo kI vyAkhyA amuka-amuka dRSTi kI pradhAnatA se kI jAne lgii| vaise sampUrNa prAgama-vATa gamaya vizuddha adhyAtma-dhArA kA pratinidhitva aura pratipAdana karatA hai phira bhI usame anekAneka vipayo kI pUrNa spaSTatA aura unmuktatA ke sAtha prastuti huI hai| Ayurveda, jyotipa, bhUgola, khagola, zilpa, sagIta, svapnavidyA, vAdya-yantra, yuddha-sAmagrI prAdi samagra vipayo kI paryApta jAnakArI hame pAgamo se prApta ho sakatI hai| eka hI sthAnAga me kama-se-kama 1200 vipayo kA vargIkaraNa huA hai| bhagavatIsUtra to mAno prAcyavidyAno kA pAkara grantha hai| viSaya vaividhya kI dRSTi se vidvAno ne sthAnAga yA bhagavatI ko vizvakopa jaisA mahattva diyA hai| prAgamo me aise sArvabhauma siddhAnto kA pratipAdana huA hai, jo Adhunika vijJAna-jagatme mUlabhUta siddhAnto ke rUpa meM svIkRta haiN| jahAM taka maiMne paDhA aura jAnA hai, sthAnAga yA bhagavatI jaise eka hI aGgakA sAgopAga parizIlana kara lene se hajAro vividha pratipAdyo ke bheda-prabhedako kA gambhIra jJAna tathA sAtha hI bhAratIya jJAna-garimA aura sauSThava kA antaraga paricaya prApta ho sakatA hai| kyA prAgama sAhitya nIrasa haiM ? jarmana vidvAn DaoN. vinTaranitjane likhA hai-"kucha apavAdoke sivAya jainoke pavitragrantha dhUlakI taraha nIrasa, sAmAnya aura upadezAtmaka haiN| sAmAnya manuSyokI hama uname Aja

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taka bhI bahuta kama ruci pAte haiN| isaliye ve vizeSajJoke liye hI mahattvapUrNa haiN| ve sAmAnya pAThakokI ruci kA dAvA nahIM kara skte| DaoN. vinTaranitjake isa kathaname pAzika sacAI ho sakatI hai, para unake ina vicArose maiM sarvathA sahamata nahIM hai| kyoki ve vizeSajJo ke liye hI mahattvapUrNa haiM-ina vicArokA nirasana svaya DaoN0 vinTaranitjakI agrima paktiyose ho jAtA hai| Age unhone likhA hai-jaino ne hamezA yaha dhyAna rakhA hai ki unakA sAhitya janatA taka pahuce, isIliye unhone saiddhAntika grantha va prAcIna sAhitya prAkRta-bhASAme likhaa| ata ve mAtra vizeSajJoke liye hI upayogI ho, aisA nahIM lgtaa| hA~ prAkRta bhApAke adhyayana-adhyApanakI paramparA chaTa jAne yA usakI loka-bhASAke rupame pratiSThA na rahaneke kAraNa sAmAnya janatAke liye ve sugama yA sujJeya nahI raha sake / lekina hara yugake manISI prAcAryoM aura vidvAnone vizAla prAgama-granthoke pratipAdyako yuga bhASA me prastuta karanekA sadA prayatna kiyA hai| yuga-pradhAna prAcArya zrI tulasIke vAcanA pramukhatvame cala rahe mAgama-sampAdana kA upakrama usI zrRGkhalAkI eka sudRDha kaDI hai / __ dUsarI bAta hai nIrasatAkI, lekina vastu sthiti yaha hai ki vipayokI vividhatAke kAraNa inhe paDhaneme ruci aura jJAna dono paripuSTa hote haiN| jaina Agama-sAhitya upamAno aura dRSTAntose bharA par3A hai| deza, kAla, kSetra, sabhyatA aura saskRtike anurUpa aneka upamAe~ va dRSTAnta pracalita hote hai| inake prayogase pratipAdyame prANa bhara jAte haiN| vaha sahaja hI hRdayagama ho jAte haiN| Agama-sAhityame gambhIra artha bhI suvodha aura sarasa zailIme prakaTa huA hai| isame upamAno aura dRSTAntokA ananya yoga rahA hai / uttarAdhyayana eka pavitra dharmagrantha hai| para usame prayukta upamAnokI bahalatAke kAraNa aisA lagatA hai, yaha koI kAvya-grantha hai| sambhava hai isIliye svaya vidvAn vinTaranitjane ise zramaNa-kAvya kahA hai| ve Age likhate haiM-jaina-mAgamome udAharaNo aura upamAproke mAdhyama se siddhAntokI bAta kahanekA advitIya tarIkA dRSTigata hotA hai| unake isa kathana meM paryApta yathArthatAke darzana hote hai| kyoki aneka sthalo para aisI vyAvahArika upamAnokA prayoga hayA hai, jinake mAdhyama se varNya vipayame sajIvatA mA gaI hai| jaise dono kAnome jhUlate camakIle kuNDala yugalake madhya sthita divya prAkRtiko variNata karate hue likhA hai-mAno pUnamakI rAtame zani aura maGgala nakSatroke vIca nayanAnanda zAradIya cadra uga pAyA ho| samudrI tUphAna se pratADita uchalatI-giratI aura ibatI-tairatI naukAkA utprekSAproke mAdhyamase kitanA sajIva citra khIcA gayA hai 'jJAtA" ke nauve adhyayana me-- "bhayakara samudrI tUphAnake kAraNa naukA Upara uchalatI hai aura eka jhaTakeke sAtha puna'. nIce giratI hai, jaime karatalase pAhata geMda bAra-bAra pattharake prAganame uchalatI-giratI hai| Upara uchalatI huI vaha aisI lagatI hai jaise vidyA-siddha koI vidyAdhara-kanyA ho aura nIce giratI huI vaha

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aisI lagatI hai, jaise vidyAbhraSTa koI vidyAdhara vAlA prAkAzame gira rahI ho| tejIse idhara-udhara dauDatI huI vaha aisI laga rahI hai, mAno garuDakI teja gatise bhayabhIta koI nAgakanyA idhara-udhara dauDa rahI ho| tIvra-gatise Age baDhatI vaha aisI lagatI hai mAno janatAke kolAhalase ghabarAkara koI azva-kizorI sthAna-bhraSTa ho bhAgI jA rahI ho| gAThose Tapakate jala kaNose vaha aisI lagatI hai mAno koI navoDhA patike viyogame pAsU bahA rahI ho| kSaNabharakI sthiratA se vaha aisI lagatI hai, mAno koI yoga-parivAjikA dUsaroko Thaganeke liye kapaTapUrNa dhyAna kara rahI ho| astu jahAM taka maiM socatI hai Agama-sAhityake prati yadi hamArA dRSTikoNa samyak ho jAtA hai to koI kAraNa nahI usakI ramAtmakatA aura nayAtmakatAme bhI hame nIrasatA yA visagatiyokI pratIti ho| jaisAki pUrvame batAyA jA cukA hai, jaina-mAgama vizuddha adhyAtma-zAstra hai| adhyAtmakI yAtrA para yAtrAyita vyakti inakA manuzIlana kara caitanya jAgaraNa - samyaktvase lekara mokSa prApti takakI samagra prakriyA jAna-samajha sakatA hai| phira bhI vartamAnake sandarbhame yadi hama pUrva mAnyatApro aura prativaddhatAmose Upara uThakara vyApaka dRSTise pAgamokA adhyayana-anuzIlana kareM to pAege ki Adhunika yugakI sarvAdhika carcita aura mAnya sabhI jJAna-zAkhAokA vikasita aura prAmANika prAdhAra hame yahA upalabdha hotA hai| bhautika vijJAna (Physics) afafanna (Dynamics) rasAyana-vijJAna (Chemistry) gaNita (Mathematics) jIva-vijJAna (Biology) manovijJAna (Psychology) parAmanovijJAna (Parapsychology) ina samagra vipayo se sambandhita pracura-sAmagrI prAgamo me vikharI par3I hai| manuSya ke zarIra-nirmANa aura vyaktitva nirmANakI dRSTise mAtA-pitA kA kyA anudAna rahatA hai, isa dRSTise ThANa draSTavya hai| Agama-granthome nirdiSTa garbhAdhAna kRtrima garbhAdhAna aura garmasakramaNako prakriyA ko jAnane vAlA vyakti vaijJAnika upalabdha "parakhanalI zizu" para Azcaryacakita nahIM hotaa| yaha nivivAda hai ki nyUTana dvArA udghopita pRthvI ke gurutvAkarSaNa siddhAnta kI prasthApanA se pUrA vaijJAnika jagat upakRta huprA hai, lekina parama vaijJAnika bhagavAn mahAvIrane vibhinna pRthviyo ke gurutvAkarSaNake prabhAva kSetrakA tathA anya pRthviyoke nivAsiyo para hone vAle usake prabhAvakA pratipAdana Aja se 2500 varSa pahale hI kara diyA thaa| isakA adhyayana antarikSa anusaMdhAna kArya meM apanA viziSTa mahattva rakhatA hai|

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jIva vijJAna, gaNita aura jyotiSa zAstrakI sAmagrI to Agamo me bharI par3I hai| sAtha hI usa samaya kA bhAratIya rasAyana-vijJAna aura cikitsA-vijJAna kitanA samRddha aura vikasita thA isakI bhI bharapUra sAmagrI upalabdha hotI hai| manovijJAna aura parAmanovijJAnake bIja to yatra-tatra bikhare paDe hI haiM para anekatra unakA akurita, pallavita aura puSpita rUpa bhI dekhane me AtA hai / vahA tAtvika viSayoke vizleSaNake sAtha-sAtha sAhityika aura manovaijJAnika tathya bhI gambhIratAke sAtha vizleSita hue hai| isa kramase manuSyakI zAzvata manobhUmikAo, mAnavIya vRttiyo tathA vastu satyokA mArmika udghATana huA hai| vRkSa, phala, vastra Adi vyAvahArika vastuoke mAdhyamase manuSyakI mana sthitiyokA jaisA sUkSma vizlepaNa Agamome huA hai, vaha anyatra durlabha hai| svara-vijJAna aura svapna-vijJAnakI pracura sAmagrI prApta hotI hai| jaise Aja manovijJAna vyaktikI prAkRti, lipi aura bolIke AdhAra para usake vyaktitvakA adbhana aura vizleSaNa karatA hai, vaise hI Agamo me vyaktike raGgake AdhAra para usake svarakI pahacAna batAI hai| jaise zyAmA strI madhura gAtI hai| kAlI strI parupa aura rUkhI gAtI hai| kezI strI rUkhA gIta gAtI hai| kAraNI strI vilambita gIta gAtI hai| andhI strI dvata gIta gAtI hai| piMgalA strI visvara gIta gAtI hai / anuyogadvArame bhI vyaktikI dhvani aura usake ghoSake AdhAra para usake vyaktitvakA bahuta hI sundara vizleSaNa kiyA gayA hai| zabda vijJAnakI dRSTi se ThANa sUtra vizeSa mananIya hai| jiname dasa prakAra ke zabda, dasa prakArake atItake indriya-viSaya, dasa prakArake vartamAnake indriya-viSaya tathA dasa prakArake anAgata indriya-viSayokA varNana hai| ye isa bAtakI ora saketa karate haiM ki jo bhI zabda bolA jAtA hai, usakI tarageM AkAzIya rikArDame aGkita ho jAtI hai| isake AdhAra para bhaviSyame una taraGgoke mAdhyamase uccArita zabdokA saGkalana kiyA jA sakatA hai| jaina-pAgamokA kathA-sAhitya bhI samRddha hai| jJAtAdharmakathA, upAsakadazA, antakRddazA, anuttaropapAtikadazA aura vipAkazruta-ye aGga to vizeSata kathAproke mAdhyamase hI apane kathyako prastuta karate hai| uttarAdhyayana, rAjapraznIya, bhagavatI prAdime bhI tattva pratipAdanake lie kathAnokA Alambana liyA gayA hai| Agamo kI kathAe~ vastuta manovijJAna aura parAmanovijJAnake khojiyo ke lie eka pramUlya khajAnA siddha ho sakatI hai| yadyapi prAgamika kathAe~ ekasI zailI, varNya-viSayakI samAnatA tathA kalpanA aura kalAtmakatAke abhAvame pAThakako prathama dRSTime bAMdha nahI sktii| uname ati prAkRtika tattvokI bhI bharamAra-sI pratIta hotI hai| phira bhI java-java tathyokI gaharAIme utarakara rahasyakI eka-eka paratako utAranekA prayAsa hotA hai to ve gahare arthoM aura bhAvokA prakaTana karatI haiN| anvepaNakI

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nayI rAhe udghATita hotI haiN| yadyapi inako paDhanese sAmAnyata koI hRdayasparzI mAnavIya saMvedanAeM ubharatI ho, aimA nahI lagatA, para iname jo pUrvajanma aura punarjanma sambandhI tathya ubharate haiM, ve nizcita hI prAjakI manovizlepaNakI prakriyAmoko pUnavyAkhyAyita karate haiN| prAgamokI janmAntarIya kathAe~ manovaijJAnika anvepaNako dRTise bahuta hI mahattvapUrNa haiM / prAjake vaijJAnika yugame, jabaki pratyeka cintana yA tattva prayoga parIkSaNakI kasauTI para caDhakara apanI mUlyavattA siddha karatA hai, nayI pratiSThA ajita karatA hai, vaisI sthiti me bhI patiprAkRtika tattvako mAtra paurANika yA kAlpanika mAnakara upekSita nahI kiyA jA sakatA hai| ani-prAkRtika Phenomenon ko TAlanA Ajake to-date jJAna-vijJAnake pariprekSyame avaijJAnika hI pratIta hotA hai| kyoki Aja bhautika-vijJAna aura manovijJAnake kSetrame pratiprAkRtika ghaTanAeM aura atIndriya anubhava bhI prayoga aura anusaMdhAnake viSaya bana cuke hai| antazcetanAke mUla kI khojame ye aprAkRtikase pratIta honevAle tattva bhI anivArya "DATA" ke rUpa me vaijJAnika svIkRti prApta kara cuke haiN| janakathA-sAhitya vizeSata bhavAnara kathAprome manovaijJanika anvepaNakI bhArI sampadA aura sambhAvanAe~ mannihita hai| unakI zailI aura zilpanakI ora dhyAna na dekara ekabAra mAtra unake kathyakA gaharAIse adhyayana karane para jJAta hotA hai ki jaina-pAgamoko kathAe~ caitanya-jAgaraNakI janmAntaragAminI yAnAme sArthaka kaDiyoke rUpame grAhya haiM / ullikhita samagra dRSTiyose jaina-pAgama-sAhityakA anuzIlana karanese vidita hotA hai ki bhAratIya saskRtikI saracanA aura bhAratIya prAcya-vidyAproke vikasaname pAhaMta vADmayakA mahattvapUrNa yogadAna rahA hai| Agama sAhityane jima taraha uttaravartI sAhitya aura saskRtiko samRddha aura sapuTa kiyA hai, umakI kahAnI vahayAyAmI aura bahasopAnI hai| viSaya vaividhyakI dhArAmo-pradhArAmome srotasvita pAgama vADmayane bhAratIya mAhityako prANavanta banAyA hai aura apanI maulika vizeSatAmose uttaravartI samagra sAhityakI dhArAko supuSTa kiyA hai| bhagavAn mahAvIrake uttaravartI manISI prAcAryone prAkRta, saskRta aura apabhra zake mAdhyamase bhAratIya sAhityakI jo advitIya vyaktitvaracanAkI usakA AdhArabhUta tattva prAgama-sAhitya hI rahA hai / vastuta bhAratIya-saskRtike sarvAGgINa adhyayanake lie jaina-pAgama sAhityakI sAmagrI upayogI hI nahI, anivArya bhI hai| jaina-pAgamoke adhyayana tathA jaina-paramparA kA pUrNa paricaya prApta kie binA hindI sAhityakA prAmANika itihAsa bhI nahI likhA jA sktaa| astu, zodha vidvAnose yaha apekSA hai ki jaina Agama-sAhityake bAreme apane pUrva dRSTikoNako badalakara nayI dRSTi nirmita kreN| jaina vizva-bhAratI lADana (rAjasthAna)

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jaina rahasyavAda DaoN0 zrImatI puSpalatA jaina mAnava svabhAvatayA sRSTi ke rahasya ko jAnane kA tIvra icchuka rahatA hai| usakI isI jijJAsA ke samAdhAna kI pRSThabhUmi me hara deza me vividha prayatna kiye gaye haiM aura una prayatno kA eka vizeSa itihAsa banA huA hai| hamArI bhArata vasudharA para vaidika kAla se Adhunika kAla taka dArzaniko ne isase sambaddha prazno para citana-manana kiyA hai aura usakA niSkarSa grantho ke pRSTho para akita kiyA hai| rahasya ke isa svarUpa ko kisI ne guhya mAnA aura kisI ne svasavedya svIkAra kiyaa| jaina saskRti me mUlata isakA svasavedya rUpa milatA hai jabaki jainetara saskRti me guhya rUpa kA prAcurya dekhA jAtA hai| jaina siddhAnta kA hara konA svaya kI anubhUti se bharA hai| usakA hara pRSTha nijAnubhava aura cidAnanda caitanya rasa se prAplAvita hai| anubhUti ke bAda tarka kA bhI apalApa nahI kiyA gayA, balki use eka vizuddha ciMtana ke dharAtala para khaDA kara diyA gyaa| bhAratIya darzana ke lie tarka kA yaha viziSTa sthAna-nirdhAraNa jaina saskRti kA ananya yogadAna hai| rahasyavAda kI Adhunika paribhApAmo ke caukhaTe me jaina rahasyavAda ko paribhASA phira nahIM ho paatii| isalie hama usakI paribhASA isa rUpa me karanA cAhege-"adhyAtma kI carama sImA kI anubhUti rahasyavAda hai| yaha vaha sthiti hai jahA AtmA vizuddha paramAtmA bana jAtA hai aura vItarAgI hokara cidAnanda rasa kA pAna karatA hai|" rahasyavAda kI yaha paribhASA jaina sAdhanA kI dRSTi se kI gaI hai| jaina sAdhanA kA vikAsa yathAsamaya hotA rahA hai| yaha eka aitihAsika tathya hai| yaha vikAsa tatkAlIna pracalita jainetara sAdhanA se prabhAvita bhI rahA hai| isa prAdhAra para hama jaina rahasyavAda ke vikAsa ko nimna bhAgo me vibhAjita kara sakate hai 1 prAdi kAla-prArambha se lekara I0 prathama zatI taka / 10

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2 madhyakAla-prathama-dvitIya zatI se lekara 7-8 vI zatI taka / 3 uttarakAla-8-9 vI zatI se Adhunika kAla taka / bhedavijJAna ho jAne para vyakti prAtmajJa ho jAtA hai aura apramAdI banakara vikalpajAla se vimukta ho jAtA hai| AdikAla me ahiMsA, satya Adi kA vivecana milatA hai para usakA vargIkaraNa aura karmoM ke bheda-prabheda dikhAI nahIM dete| madhyakAla me kundakundAcArya taka Ate-jAte ina dharmoM kA kucha vikAsa huA jo unake granyo meM prativimbita hotA hai| unake bAda unake hI pada cihno para calane vAle AcAryoM meM umAsvAti, samantabhadra, siddhasenadivAkara, haribhadra, muni kAttikeya, akalaka, vidyAnanda, anannavIrya, prabhAcandra, hemacandra, yogIndu prAdi prAcAyoM ke nAma ullekhanIya haiM jinhone apanI sAmayika paristhitiyo ke anusAra rahasyavAda kA vizlepaNa kiyaa| sAdhanA ke svarUpa me kucha parivartana bhI paayaa| uttarakAla me rahasyavAda kI prAcAragata zAkhA me samayAnukUla kucha aura parivartana huaa| vAhya prAkramaNo pora vipadAmo se bacane ke lie antata prAcArya jinasena ne manusmRti ke prAcAra ko janIkRta kara diyA jisakA virodha dasavI zatAbdI ke prA0 somadeva ne apane yazastilakacampU meM manda svara meM hI kiyaa| isase lagatA hai, tatkAlIna samAja usa vyavasthA ko mvIkAra kara cukI thii| jaina rahasyavAda kI yaha eka aura sIDhI thI jisane use vaidika saMskRti ke najadIka lA diyaa| isake bAda ise muni rAmasiMha, banArasIdAsa, rUpacada pANDe Adi kaviyo ne apanI anubhUti se sajAyA savArA aura vikamita kiyA jo unake grantho meM parilakSita hotA hai| adhyAtmika mAdhanA kI carama pariNati rahasya kI upalabdhi hai| isa upalabdhi ke mAgoM meM sAdhaka eka mata nahIM hai| isakI prApti meM katipaya sAdhako ne zubha-azubha athavA kuzala-akuzala karmoM kA viveka kho diyaa| bauddha dharma ke sahajayAna, mantrayAna, tatrayAna, vajrayAna Adi isI sAdhanA ke vIbhatsa rUpa haiN| vaidika sAdhanAno me bhI isa rUpa ke darzana spaSTa dikhAI dete hai| yadyapi jainadharma bhI isase prakhatA nahI rahA parantu yaha saubhAgya kI bAta hai ki usame zraddhA aura bhakti kA atireka to avazya humA, vibhinna magrI aura siddhiyo kA prAviSkAra bhI hamA, kintu una matro aura siddhiyo kI pariNati vaidika athavA vauddha saskRtiyo meM prApta usa vIbhatsa rUpa jaisI nahIM huii| yahI kAraNa hai ki jaina maskRti kA mUla svarUpa akSuNNa to nahI rahA para gahita sthiti meM bhI nahI phucaa| sAdhAraNata jaina dharma se rahasyabhAvanA athavA rahasyavAda kA sambandha sthApita karane ke bAda usake sAmane prAstika-nAstika hone kA prazna khaDA ho jAtA hai| paryApta jAnakArI ke binA kucha vidvAno ne jainadharma ko nAstika darzano kI zreNI meM baiThA diyA hai| yaha pAzcarya kA viSaya hai / isI kalpanA para yaha mantavya vyakta kiyA jAtA hai ki jaina dharma rahasyavAdI ho hI nahIM sktaa| yahI mUla me bhUla hai| siddhAntata nAstika kI yaha paribhASA nitAnta asagata hai| nAstika praura prAstika kI paribhASA vastuta pAralaukika astitva kI asvIkRti para nirbhara karatI hai / jaina saskRti ke anusAra AtmA apanI vizuddhatama avasthA me svaya hI paramAtmA kA rUpa grahaNa kara letI hai| daihika aura mAnasika vikAro se vaha dUra hokara paramapada ko prApta kara letI hai / isa prakAra yahA svarga, naraka,

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mokSa Adi kI vyavasthA svaya ke karmoM para AdhArita hai| prata jaina darzana kI gaNanA nAstika darzano me karanA nitAnta asagata hai| jaina rahasyabhAvanA zramaNa saskRti kI anyatama sAdhanA hai| jaina sAdhako ne AtmA ko kendra ke rUpa meM svIkAra kiyA hai| yaha prAtmA jabataka sasAra me janma maraNa kA cakkara lagAtA hai tabataka azuddha rahatA hai aura java sakala karmoM se mukta ho jAtA hai to use vizuddha athavA vimukta kahA jAtA hai| prAtmA kI isI vizuddhAvasthA ko paramAtmA kahA gayA hai| paramAtmA pada kI prApti sva-para viveka rUpa bheda-vijJAna ke hone para hI hotI hai| bhedavijJAna kI prApti mithyAdarzana, mithyAjJAna aura mithyAcAritra ke sthAna para samyagdarzana, samyagjJAna aura samyakacAritra ke samanvita pAcaraNa se ho pAtI hai| isa prakAra prAtmA dvArA paramAtmApada kI prApti hI jaina rahasyabhAvanA kI abhivyakti hai| yahI adhyAtma hai jise abhivyakti ke kSetra me banArasIdAsa ne adhyAtmazailI kahA hai| svAnubhUti aura prAtmacintana usake kendrIya tatva haiM / isa sakSipta vivecana ke bAda yaha bhI samajha lenA Avazyaka hai ki jaina aura jainetara rahasyabhAvanA me kyA antara hai jaina rahasyabhAvanA prAtmA aura paramAtmA ke milane kI bAta avazya karatA hai para vahA prAtmA se paramAtmA mUlata pRthaka nhiiN| AtmA kI vizuddhAvasthA ko hI sajJA dI gaI hai| javaki anya sAdhAnamo me anta taka prAtmA aura paramAtmA dono pRthaka rahate haiM / prAtmA aura paramAtmA ke ekAkAra hone para bhI prAtmA paramAtmA nahI bana paataa| jaina sAdhanA ananta AtmAno ke astitva ko mAnatI hai para janetara sAdhanAmo me pratyeka prAtmA ko paramAtmA kA aza mAnA gayA hai| jaina rahasyabhAvanA me Izvara ko sukha-dukha kA dAtA nahI mAnA gayA vahA tIrthakara kI parikalpanA milatI hai jo pUrNata vItarAgI aura prApta hai / ata. use prasAdadAyaka nahI mAnA gyaa| vaha to mAtra dIpaka ke rUpa me pathadarzaka svIkAra kiyA gayA hai| uttarakAla me bhakti prAndolana hue aura unakA prabhAva jaina sAdhanA para bhI par3A / phalata unhe bhaktivaza du khahAraka aura sukhadAyaka ke rUpa me smaraNa kiyA gayA hai| premAbhivyakti bhI haI para usame bhI vItarAgatA ke bhAva adhika nihita haiN| 3 ja jaina sAdhanA ahiMsA para pratiSThita hai / ata usakI svastha bhAvanA bhI ahiMsA mUlaka rhii| SaTcakra kuNDalini Adi jaisI tAntrika sAdhanAmI kA jora utanA adhika nahI ho pAyA jitanA anya sAdhanAmo me huaa| 4 jaina rahasyabhAvanA kA hara pakSa samyagdarzana, samyagjJAna aura samyakcAritra ke samanvita rUpa para AdhArita hai| 5 sva-para vivekarUpa bheda-vijJAna usakA kendra hai| 6 pratyeka vicAra pakSa nizcaya-vyavahAranayAzrita hai|

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anta me yaha kaha denA bhI mAvazyaka hai ki jo loga chAyAvAda aura rahasyavAda ko lagabhaga samAnArthaka mAnate haiM unakA kathana sahI nahIM hai| chAyAvAda mUlata eka sAhityika prAndolana rahA hai jabaki rahasyavAda kI paramparA dhAdya paramparA rahI hai isalie rahasyavAda chAyAvAda ko apane sukomala aga me sahaja bhAva se bhara letA hai / eka asIma hai, sUkSma hai, zramUrta hai, jabaki dUsarA sasIma hai, sthUla hai mora mUrta hai rahasyabhAvanA me saguNa sAkAra bhakti se nirguNa nirAkAra bhakti taka sAdhaka sAdhanA karatA hai para chAyAvAda me isa mUkSmatA ke darzana nahIM hote / nyU eksaTeMzana eriyA madara, nAgapura (mahArASTra) ahiMsA, sayama zrIra tapa dharma hai| isase hI sarvocca kalyAraNa hotA hai| jisakA mana madA dharma me lIna hai, una manuSya ko deva bhI namaskAra karate haiN| (dazavekAlika, 1 ) mava hI jIva jIne kI icchA karate haiM, marane kI nahI, isalie sayata vyakti usa pIDAdAyaka prANavadha kA parityAga karate haiM / (dazakAlika 273 ) jo vyakti kaThinAI se jIte jAnevAle sagrAma me hajAro ke dvArA hajAro ko jIte aura jo eka sva ko jIte ina dono me usakI yaha sva para jIta parama vijaya hai / 1 (uttarAdhyayana, 262) tU apane me dhataraga rAga-dveSa se hI yuddha kara, jagat me bahiraga vyaktiyo se yuddha karane se tere s lie kyA lAbha ? saca hai ki apane meM hI apane (rAga-dve pa ) ko jIta kara sukha baDhatA hai / (uttarAdhyayana, 263) 13

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jaina darzana meM pratipAdita AdhArabhUta jIvana-mUlya pro0 pravINacandra jaina Aja hama eka svatantra aura vikAsazIla deza ke nAgarika haiM aura Arthika krAnti ke dvArA samAja kI nava-saracanA ke mahatvapUrNa daura se gujara rahe haiN| sAmAjika vikAsa kI dizA meM svatantratA aura samAnatA ina do AdhArabhUta jIvana-mUlyo ke viSaya me jainadarzana kA abhimata jAnanA, batAnA isa pariprekSya me sarvathA prAsagika hai| janadarzana na kevala mAnava ko, varan pratyeka jIva ko aura pratyeka jIva ko hI nahI pratyeka dravya ko svatantra mAnatA hai| jIva kI svatantratA isa darzana kI maulika cintanA hai| usake svarUpa ko bigADanA yA sudhAranA kisI anya ke lie sambhava hI nahI hai| svabhAva se vaha svatantra hai aura vibhAva se vaha apane pApako paratantra samajhatA hai| "appA mitta amitta ca" AtmA hI apanA mitra hai, vahI usakA zatru hai| apane hI vibhAvo ke kaSAyita rUpo ko-rAga, dveSa aura moha ko jItakara vaha 'jina' banatA hai aura apane sada, cit aura prAnandamaya svatantrarUpa me pratiSThita, ho jAtA hai| yaha to jIva kA bhrama hai ki vaha karmabaddha hai aura paratantra hai| isa bhrama ko dUra karane ke lie use AsthA ke sAtha jJAna aura AcaraNa kI samyaktvapUrNa sAdhanA meM lIna honA paDatA hai| janadarzana kI dUsarI maulika cintanA hai, samatA / jIvo kI samAnatA aura svatantratA dono eka dUsare ke pUraka hai| isase jIvo kI pArasparika sthiti spaSTa hotI hai| eka jIva dUsare jIva ke upakAra yA apakAra me nimitta to bana sakatA hai para isase usakI samatA kisI bhI taraha khaNDita nahIM hotii| koI jIva choTA yA baDA nahI, nikRSTa yA utkRSTa nhii| jaise pratyeka jIva svatatra hai vaise hI samAna bhI hai| AdhyAtmika dharAtala para sAre jIva samAna hai| sabhI jIva ananta darzana ananta jJAna, ananta vIrya aura ananta sukha isa ananta catuSTaya se sampanna haiN| hame jo asamAnatA bhApita hotI hai vaha to usake zArIrika yA, podgalika pariveza ke kAraNa hai| bhautika gharAtala para asamAnatA anivArya hai| tiyaMca, pazu, deva aura mAnava kA bheda isI gharAtala para hai| bhautikatA ke kAraNa hI kAle aura gore kA bheda hai| moTe aura dubale kA bheda hai| strI, purupa aura napusaka kA bheda hai| bauddhika upalabdhiyo me bhI isI prakAra vyaktiza apekSAkRta bheda hai| Aja taka kI koI sAmAjika vyavasthA kevala bhautika AdhAra para aise bhedo ko nahI miTA skii| bhautika dRSTi kA 14

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yadi prAdhyAtmika pariSkAra na ho to mAnavIya dukho kA haTAne ke lie juTAI gaI sukha-suvidhAe samatA ke nAma para ghora se ghora vipamatAe utpanna kara detI haiN| zAnti aura sAmAjika nyAya kI sthApanA ke nAma para saghoM aura yuddho kI pratihiMsAtmaka bhAvanAyo me uttarottara ubhAra pAtA rahatA hai aura phira unako samApta karane ke sAre bhautika prayala eka mAtra vivAda yA paricarcA ke vipaya vanakara vyartha ho jAte haiN| bhautikatAvAdI dRSTi kI vimagatiyo aura viphalatApo ke sandarbha me jainadarzana yahI kahatA hai ki samasyA kA samAdhAna AdhyAtmika he use svIkAra kro| bahirmukha-vahirAtmA-mata raho, antarmukha bano, antarAtmA banate hI tuma dekhoge ki tuma to svaya paramabrahma ho, paramAtmA ho| jIva kA svabhAva paramAtmA hai / saba paramAtmA bana sakate haiN| svatantra aura samAna banane ke lie prAtmA ko kucha karanA nahI hai| svatantratA aura samAnatA bAhara se Ane vAlI vastue nahI hai| ve to AtmA ke apane guNa haiN| apane dharma haiN| use yaha bhrama ho gayA hai ki bAharI tatva hai| isa bhrama ko haTAnA hai| paratantratA aura viSamatA ke bhrama ko haTAne ke lie unhe hI choDanA hogaa| choDane ke prayatno kI lambI mImAmA ko sakSepa meM tyAga aura tapa kahA gayA hai| tyAga aura tapa se AtmA parigraha ke sAre abhigraho se mukta ho jAtA hai| svatantratA aura samAnatA kI anubhUti gRhastha dazA me bhI utanI hI Avazyaka hai jitanI ki sAdhu-dazA me| aza bheda rahatA hai, vaha rahegA yadi hama Arthika samatA ko gRhastha jIvana ke lie Avazyaka mAnate haiM to usake lie bhI eka vRtti kA vikAsa karanA hogaa| vRtti kA vikAsa AdhyAtmikatA ke atirikta aura kucha nahI hai| udAharaNa ke lie, hama kahate haiM-janatantrI yA lokatantrI zAsana vyavasthA me nayA samAja banAne ke lie jana-jana kA yoga caahie| kevala kAnuna banAne se kAma nahI clegaa| jana-sahayoga jo eka AdhyAtmika vRtti hai usase hI naye samAja kI racanA hogii| isase yaha spaSTa huA ki samAja kA pratyeka vyakti sAmAjika samAnatA me AsthA rakhane vAlA ho, prAtma vizvAsI ho, vaha vaicArika dRSTi se sAmAjika viSamatAro ko amAnya kare aura unhe mana vacana aura kAya ke susayata AcaraNa se dUra kre| tyAga aura sayama ke viziSTa AcaraNa se hI bhautika viSamatAmo ko kisI hada taka dUra kiyA jA sakatA hai| jana sahayoga prabuddha honA caahie| use pAne ke lie janadarzana ne eka dRSTi dI hai| vaha hai anekAnta dRSTi padArtho ke svarUpa ko samajhane kI dRSTi / vastu kA svabhAva hI usakA dharma hai| vaha ananta rUpAtmaka hai| ina rUpo ko guNa bhI kahA jAtA hai| ye guNa sAdhAraNata kisI bhI vyakti ke dvArA eka kAla me dekhe samajhe yA batAye nahI jA skte| anekAnta dRSTi vibhinna vyaktiyo dvArA vibhinna kAlo me vibhinna apekSAmo se kahe gaye eka hI vastu ke aneka guNo kA mamajhane meM sahAyaka hotI hai| isase samAja me sahiSNutA saha-astitva pora niSpakSatA ke bhAvo kA udaya hotA hai| maskRtiyo ke samanvaya me marvadharma samabhAva me bhI yahI dRSTi rahatI hai| ime samyagdRSTi bhI kahate haiM / isI dRSTi kA eka rUpa loka dRSTi hai jo lokahita ke mUla meM rahatI hai| isa dRSTi meM satya ke prati abhiniveza rahatA hai, yaha mAnava ko durAgraho se bacAtI hai| imI dRSTi ko kucha isa prakAra se bhI kahA jA sakatA hai -hama svaya durAgrahI na ho dUsaro ko apanI bAta to kahe para ume una para lAdeM nahI, matya bahu-prAyAmI hotA hai, bhASA ke dvArA unake kimI eka praza kI hI kimI 15

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prapekSA me abhivyakti hotI hai hama usa ghapekSA ko smjheN| to viruddha sI pratIta honevAlI bAto me magati thA jAyagI anivAryata zrAvazyaka hai / anekAnta dRSTivAle vyaktiyo kA prAcaraNa samyavatva ko liye hue hotA hai samyaktvI jAgaruka hotA hai, vaha satya ko svIkAratA hai aura mithyA se bacatA hai| usase jIvana-sAdhanA ho sakatI hai / spaSTa hai aisA vyakti jo sat hai use mAnatA hai, zramat ko nahIM maantaa| na to vaha "para" ko "sva" mAna sakatA hai pIra na vaha "sva" ko "para" hI batA sakatA hai| usakA vyavahAra dUsaro ko satyaniSTha banAne me nimitta banatA hai / matvaniSThanA kI preraNA usase milatI hai| yahI usakA upagraha yA upakAra hai| saMyoga yA nimitta banAne ke atirikta vaha aura kucha ho hI nahI sktaa| vaha mAnI nahI hotA, kRtrimatA, mAyA, chala, kapaTa se dUra rahatA hai| dUsare ke prApya kA apaharaNa karanA usake svabhAva me hI nahI hotA / usake maulika grajaMna praura macaya dono kI sImAe ghaTatI jAtI haiM, anivAryata Avazyaka kA grahaNa aura zeSa kA parityAga svata hotA hai isa sabase usake jIvana me zUnyatA, riktatA yA prabhAva kI anubhUti nahI hotii| vaha usake svaya ke ananta darzana, ananta jJAna, isa prakAra yadi dRSTi anekAntAtmaka ho ahiMsaka samAja kI racanA me yaha dRSTi ananta zakti aura ananta sukha me vilIna rahatA hai- yahI usakA brahmacayaM hai / ahiMsA satya, pracIrya, aparigraha aura brahmacaryaM ina pAca jIvanamUlyoM kI yaha AdhyAtmika pRSThabhUmi hai jise jainadarzana gRhastho ke lie dhaNugrato ke rUpa me ghora sAdhumo ke lie mahAvrato ke rUpa me prastuta karatA hai| sakSepa me, jainadarzana kI mAnyatA hai ki mAnava jaDa aura cetana kA svarUpa samajhatA hai, usake antara ko pahacAnatA hai| na to vaha dIna hai aura na hona hai / vaha zarIra nahIM, zarIra sayukta hai / vaha AdhyAtmika zaktiyo kA puMja hai| mAnava jIvana sarvazreSTha jIvana hai| isI jIvana me usake bhrama dUra hote haiM aura use apane prApakI anubhUti hotI hai / gRhastha dazA me use anekAnta dRSTi honA cAhie dUsaro kI dRSTi kA dhAdara karanA cAhie kisI ko bhI dIna yA hIna samajhanA svarUpa ko khonA hai aura saba jIvo ko samAna mAnanA svarUpa kI pratiSThA hai| use dhAramavikAsa ke rahasya ko samajhanA hai, usakI gaharAiyo me praveza karanA hai tabhI vaha samajha sakatA hai ki Atma vikAsa hI loka-vikAsa hai, AtmoddhAra hI lokoddhAra hai / bhAratIya saMskRti me svatantratA ghora samAnatA ke cintana kA vikAsa bhautika sakIrNatAmro se cAhe kabhI kabhI grAcchanna ho gayA ho para usakA vyApaka rUpa sadA banA rahA hai| jainadarzana dvArA prastuta svatantratA aura samAnatA ke sazakta vicAra, usakI sahAnubhUtipUrNa pranekAnta dRSTi aura ahiMsAmaya zrAcaraNa kI vyavahAryatAye - saba isa vyApaka pariprekSya me jana jana ko Atmabodha dene vAle, apane zakti ke svarUpa ko prakaTa karane vAle siddha hue haiM / nidezaka, jaina vidyA sasthAna zrI mahAvIrajI (rAjasthAna) 16

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jaina mantra-vidyA zrI sohanalAla devota mAjake bhautika yuga meM mantra-vidyA ko upekSA kI dRSTi se dekhA jA rahA hai / manuSya prAja ke upalabdha bhautika jJAna se vikasita yanyo aura takanIkI jJAna ko hI saba kucha mAna baiThA hai| hamAre pUrvAcAryoM, RSi-mahapiyo ne zakti kI khoja zabdo tathA vicAro ko eka nizcita prakriyA meM kI thii| kinta mAja ke bhautika vijJAna ke prAcAryoM ne zakti kI khoja aNa, paramANa prAdi me kI hai| bhautika vijJAna ke anvepaNa vastu jagat kI zakti kA hI patA lagA sakate haiM / ata bhautika vijJAna kI bar3I se baDI saphalatA vastu-jagata taka hI sImita rahatI hai| zabda-tatva kI zakti kI sAdhanA sajaga mAnava mastiSka se hI sambhava hai / zabda-jagata me asIma zakti ke bhaNDAra par3e hue haiN| jisa prakAra vaijJAnika vastu-jagata kI sojo ko loka-kalyANakArI kAryoM meM lagAkara vyakti va samAja kA hita kara sakatA hai, usI prakAra mantra-sAdhaka zabda-zakti ko jagAkara loka-kalyANakArI kAryoM me usako lagA sakatA hai / isI hetu mantra-sAdhako ne zabda-jagata kI zaktiyo kI khoja kI aura una taka pahacane ke upAya hamAre lie prazasta kiye haiN| samasta dhAmika sAdhanAe, pUjApATha, japa-tapa, dhyAna, yoga prAdi ve prakriyAe haiM jinake dvArA zabda-jagata kI zakti ko vikasita kiyA jA sakatA hai| mantra kA prAdhAra zabda hai| mantra-vijJAna ko zabda-vijJAna athavA dhvani-vijJAna bhI kaha sakate haiM / zabda kI dhvani me eka zakti chipI huI hai jo varNa dhvaniyo ke anusAra bhinnatA rakhatI hai / yahA mantra kI zAstrIya paribhASA na kara mantra-vijJAna athavA zabda-vijJAna ko Adhunika pariprekSya me paribhASita karanA adhika upAdeya hogaa| zabda me aparimita sAmathyaM hai / zabdoM ke uccAraNa se dhvani paidA hotI hai| dhvani se kampana utpanna hote haiN| ve kampana ithara tatva ke mAdhyama se vizva-bhramaNa kara kucha kSaNo me lauTa pAte haiN| vibhinna samAna zaktiyo se ekatA kA sthApita honA prAkRtika niyama hai| isaliye kampanoM kA puja apane kendra taka lauTate-lauTate apanI zakti baDhA letA hai / yaha kArya itanI tIvra gati se hotA hai ki sAdhaka ko isakA anubhava bhI nahI ho pAtA ki zabdo ke uccAraNa mAtra se camatkAra kaise utpanna ho rahe haiM? 17

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aba vijJAna kI sahAyatA se pratyeka dhvani kA citra lenA sambhava ho gayA hai| dhvani kampana ke citraNa ko spekTogrApha kI sajJA dI gaI hai| misavATsa eja ne zabda vijJAna ke camatkArI prayoga landana me dikhAye the| vaha apane dvArA nirmita sagIta yantra "iDophona" ko vidhi pUrvaka vajAtI thI, jisase aneka prakAra ke rUpa bana jAte the| usane yaha vyAkhyA kI ki vAdya-yantra ko kisa vidhi se vajAne para kisa prakAra ke citra citrita hote haiN| isase yaha pariNAma nikalA ki dhvaniyo se vividha prAkRtiyA banatI haiM / tathA yaha zabdo ke sUkSma kampano kA hI pariNAma hai / kailIphoniyA vizvavidyAlaya ke prasiddha bhUgarbhazAstrI DaoN. harbaTa hvara ne zabda ke sUkSma kampano se eka aisA nAjuka parIkSaNa kiyA jo anya mAdhunika upakaraNoM ke liye asambhava thaa| unhone zabda ke sUkSma kampanI dvArA eka vArIka haDDI ke mala ko sApha kiyaa| yadi yaha kArya kisI bleDa se kiyA jAtA to haDDI nizcita rUpa se TUTa jaatii| parantu DaoN. harTa hara ne zabda zakti se yaha asambhava kArya sambhava kara dikhaayaa| hamAre pUrvAcAryoM ne pratyeka mantra kA gaThana kucha aise camatkArI Dhaga se kiyA hai ki usakA sIdhA prabhAva hamArI sUkSma granthiyo, paTcako aura zakti kendro para par3atA hai, jisase sUkSma jagata ke zakti kendra jAgRta hote haiN| manyo ke vidhipUrvaka gaThana se vaha zabda usase sambandhita yaugika granthiyo ko gudagudAte haiN| unakI soyI huI zaktiyo ko jagAte haiN| una granthiyo me sphUrti pAne se ve kriyAzIla ho jAtI haiM, jisa prayojana ke lie jo mantra hote haiM ve usI prakAra kI granthiyo ko jagAte haiM, unhI para ve prAghAta karate haiN| ina granthiyo kI kriyAzIlatA se sAdhaka ko vibhinna prakAra kI siddhiyA prApta hotI haiM, jo dUsaro ko camatkAra dikhAI detI haiN| parantu vaha vAstava me zabdo kI vaijJAnika prakriyA kA hI pariNAma hai| prAsdiyA ke vaijJAnika zrI lebara lejAriyo ne bIjamantro kA zarIra ke vibhinna ago para kasA prabhAva paDatA hai, isakA prayoga karake likhA hai ki praNava "3" ke uccAraNa se hRdaya, mastiSka, peTa aura sabhI sUkSma indriyo para prabhAva par3atA hai| "hAM" se phephaDo, gale, peTa, hRdaya aura mastiSka ko bala milatA hai / "hrIM" se pAcana-yantro, phephaDo, gale aura hRdaya para prabhAva par3atA hai / "ha." se peTa, jigara, tillI, mAto aura garbhAzaya ko zakti milatI hai / "ha" se mUtra mArga niroga hotA hai| "hrauM" se udara vikAra dUra hote haiM, pakvAzaya aura prAmAzaya sazakta hote haiM, mUtrAzaya zuddha hotA hai, kabja dUra hotA hai| "ha" se prazna-nalI ko aura phephaDo ko bala milatA hai| roga nivAraNa me, ispAta kI cAdaro ko kATane me, laoNNDI tathA siMcAI sAdhano me dhvani zakti kA prayoga vidyuta kI taraha hone lagatA hai| jaba dhvani-zakti kI sahAyatA se uparyukta lAbha prApta kiye jA rahe haiM, to mantra-vidyA jo dhvani zakti para AdhArita hai usa para avizvAsa kaise kiyA jA sakatA hai| zabda kI sAmarthya sabhI bhautika zaktiyo se baDhakara sUkSma vibhedana kSamatA vAlI hotI hai| isa bAta kI nizcita jAnakArI hamAre pUrvAcAryoM ko thii| isI kAraNa unhone mantra-vidyA kA vikAsa kiyaa| kAlAntara me sampradAya bheda se aneka mantrazAstro kI racanA huii| bhAratIya mantra-zAstra kI vizAla paramparA rahI hai| isa paramparA me anya sampradAyo kI taraha jaina sampradAya me ktiyo se baayo| isI kAraNa unhoMne mannA bhAratIya 18

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mometira para mArA me upmhaase| sampradAyamA mora " mant mAmA pAra emarA mana pragaTa e hai aigaa| hai| aigAma friz.rrm mI mAmAsAzara (rapara eka vya RAMERA UTTAR TMT gama me ni prakAra upamanpa hotA mahAmAta samorAra Pricfrum, giTA. pArijAta marar RTREAM rAmokAra mahAmAra meM mAyarAyaniyo eka vizleSaNa ELLL rri r mr. or ::.... - pApA * po 16 Ram Tn. nnAmita marga ko mimAne para pya mo *riram" mA pagi para meM pAgaMta "R"ga prAparA paNaM mo. meM paramogarAyaroko gapTiminAgAra ho jAtI hai| mapA"IE 35 (1) TT (R) mama e ai mo yo para" bhago / uparyugamA pRpA bAro para gagama * T i mim-----------e- nae, - mana -gaNa--1- 1-1 2 yU-1-Ninam ----- -----1-1.+e

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ina vyajano me punarukta nyajano ko choDa dene para nimna svarUpa banatA hai 357 444 62 6 7 7 1 dhvani siddhAnta ke AdhAra para upayukta vaNaM ke vargAkSara varga kA pratinidhitva karate haiM / jaise-"gha=kavarga, 2 jamca varga, 3 -Tavarga, 4 gha=tavarga, 5 ma-pavarga, 6 ya ra la va, 7 sa-zaSa saha" astu isa mahAmantra kI samasta mAtRkA dhvaniyA nimna prakAra huI a A i I u R R la la e ai o au ama k kh g gh Da, ca cha ja jha J, Ta Tha Da Dha Na, t th da dh na, p ph v m m, ya ra la va za Sa sa ha / uparyukta vizleSaNa se yaha bAta siddha ho jAtI hai ki mantra-zAstra kI jananI mAtRkAkSara kI utpatti NamokAra mantra se hii| jaba NamokAra mantra ko anAdisiddha mAnA jAtA hai, taba mAtRkAkSara kA anAdisiddhapanA svata hI siddha ho jAtA hai| bhaTTAraka sakalakIrti ne apane prasiddha grantha "tatvArthasAradIpaka" me varNamAtRkA kA anAdipanA tathA samasta prAgama kI racanA karane vAlI aisI varNa mAtakA ke dhyAna karane kA nirdeza diyA hai| Aja ke vaijJAnika ko yaha paDhakara Azcarya hogA ki hajAro varSa pUrva hamAre pUrvAcAryoM ne isa mAtRkA vaNoM kA devI svarUpa, vistAra aura prabhAmaNDala samajhA diyA thaa| vidyAnuvAda ke mantravyAkaraNa-prakaraNa caturtha me pratyeka varNa kI zakti eva usake viziSTa lakSaNa batalAye haiN| jaise"a"-vRttAsana, hAthI kA vAhana, suvarNa ke samAna varNa, kukuma gadha, lavaNa svAda, jambUdvIpa me vistIrNa, cAra mukha, aSTa bhujA, kAlI Akha, jaTAmukuTa sahita, motiyo ke AbhUSaNa, atyanta balavAna, gambhIra, pulliga aisA "a" kAra kA lakSaNa hai| varNa mAtRkA arthAt varNamAlA kA pratyeka varNa mantra hai, kyoki isake manana se viziSTa zakti utpanna hotI hai| jaise-"a'avyaya vyApaka, mAtmA ke ekatva kA sUcaka, zuddha buddha, jJAna rUpa zakti kA dyotaka, praNava bIja kA janaka / 'R"Rddhi bIja, siddhi dAyaka, zubhakArya sambandhI bIjo kA mUla, kArya siddhi kA sUcaka / "ka"zaktibIja, prabhAvazAlI, sukhotpAdaka, santAna prApti kI kAmanA kA pUraka, kAmabIja kA janaka / "e"-zAnti sUcaka, AkAza bIjo me pradhAna, dhvasaka bIjo kA janaka, zakti kA sphoTaka / "va" siddhidAyaka, prAkarSaka, ha., ra aura anusvAra ke sayoga se camatkAro kA utpAdaka, sArasvata bIja, bhUta-pizAca-zAkinI-DAkinI Adi kI bAdhA kA vinAzaka, roga hartA, laukika kAmanAmo kI pUrti ke liye anusvAra mAtRkA kA sahayogApekSI, magala sAdhaka aura vipattiyo kA rodhaka / samasta vaNoM kI varNazakti tathA samasta dhvaniyA magala mantra NamokAra me sanniviSTa haiN| isIliye use mantrarAja se vibhUSita kiyA gayA hai| yaha mantrarAja samasta sasAra kA sAra eva sarva manoratho kA dAtA hI nahI mokSa prApti kA setu bhI hai| ata AtmasAdhaka ukta prAtmavikAsAtmaka pacaparameSThI magala mantra se athavA bIja mantra yukta pacaparameSThI mantrI aura usakI dhvaniyo ke gharSaNa 20

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se apane bhItara prAtmika zakti kA prasphuTana karatA hai / yaha zakti zrAtmaparaka hote hue bhI parakalyANa me parama sahAyaka hotI hai| prastu pUrvAcAryoM ne varAMzakti kI dhvaniyoM kA vaijJAnika guThana kara anya mantro kI bhI racanA kI / arthAt mana ke sAtha jina varNaM dhvaniyo kA gharSaNa hone se divya jyoti pragaTa hotI hai una dhvaniyoM ke samudAya ko bhI prAcAryoM ne mantra nAma se hI sambodhita kiyA hai| mantro kA bAra-bAra uccAraNa kisI sote hue ko bAra-bAra jagAne ke samAna hai| yaha prakriyA do sthAno ke bIca bijalI kA sambandha joDa diye jAne ke samAna hai| sAdhaka kI vicAra-zakti svica kA kAma karatI hai aura mantra-vAkti vidyuta lahara kA jaba mantra siddhi ho jAtI hai, taba sAdhaka apanI Atmika zakti se abhISTa kAryoM kI camatkArapUrNa siddhi karatA hai / sAdhaka kI prAtmika zakti se AkRSTa devatA sAdhaka ke samakSa apanA zrAtmArpaNa kara detA hai jisase devatA kI samasta zakti usa sAdhaka medhA jAtI hai aura sAdhaka loka me zrabhISTa kAryoM kI camatkArapUrNa siddhi karatA hai| yaha prazna uThanA bhI svAbhAvika hai ki jaba NamokAra mantra se hI samasta kAryoM kI siddhi ho jAtI hai taba anya mantro kI racanA kI AvazyakatA kyo huI ? NamokAramantra AtmavikAsAtmaka mantra hai / isake dvArA zrAtmazakti kA vikAsa kiyA jAtA hai| kintu usa zakti kA udghATana eka nizcita eva pariSkRta jIvana yApana karane para hI hotA hai anyathA apekSita camatkArI kAryoM kI siddhi nahI hotI hai / ata pUrvAcAryoM ne loka-kalyANakArI dRSTi ko dhyAna me rakhakara sAsArika tvarita kArya siddhi ke liye sugama mArga yukta zAntika eva pauSTika mantro kA vaijJAnika guThana kiyA hai| zAtika mantra jina dhvaniyoM ke vaijJAnika sanniveza ke gharSaNa dvArA bhayakara zrAdhi-vyAdhi, vyantara, bhUtapizAca kI pIDA, krUragraha, jagama sthAvara viSa, ativRSTi, anAvRSTi dubhikSAdi itiyo aura caura Adi kA bhaya prazAnta ho jAya una dhvaniyoM ke sanniveza ko jainAcAryoM ne zAntimantra se sambodhita kiyA hai / Adhunika vijJAna ne bhI loka-kalyANa me roga nivAraNa ke lie dhvani taraMgo ke saphala parIkSaNa kiye haiN| pariNAmasvarUpa zArIrika rogo me ho nahI varan mAnasika rogo me bhI lAbha prApta ho rahA hai / bhAratIyo ke lie roga nivAraNa ke lie mantro kA prayoga eka sAdhAraNa sI bAta rahI hai| hara bhAratIya isame pAragata hotA thA / jIvana ke hara kSetra meM isa vidyA kA lAbha uThAyA jAtA thaa| mAnasika zAtidAyaka mantra "OM zrahaM zrasi usA nama // " isa mantra kA nitya smaraNa karane se mAnasika zAnti rahatI hai tathA hara prakAra ke kleza kA nAza hotA hai / sira darda nivAraNa mantra "OM hrIM zrahaM Namo prohijiraNAraNa paramohijiraNAraNa zirarogavinAza bhavatu // " netra roga nivAraNa mantra "OM hrIM zrahaM rAmo sambohijiraNArA prakSirogavinAzana bhavatu 21

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karNaroga nivAraNa mantra : "OM hrIM ahaM Namo praNatohijiNANaM karNarogavinAzana bhavatu / / " zvAsa roga nivAraNa mantra : "ke hI ahaM Namo sabhiNNasodarANazvAsarogavinAzana bhavatu // " jvaranAzaka mantra : "OM hrI ahaM sarva jvara nAzaya nAzaya ke Namo sarvoSadhi pattANa hI nama / " prAdhAzIzI nAzaka mantra : OM hrI paramohijiNANa ke hrIM kro ko itroM svAhA / cora bhaya haraNa mantra : OM Namo arahatANa prAbhiNI mohiNI moha mohya svAhA / " biccha viSa nivAraNa mantra : tIrthakara pArzvanAtha prasAdAt eSa yoga phalatu / matra-mAM ke khaM svAhA athavA U~ pakSisvAhA / meghavRSTi kAraka mantra : ___"OM namohalvyU megha kumArANa ke hrIM zrIM namo smlvyU meghakumArA Na vRSTi kuru-kuru hrIM savoSaT / meghavRSTi stambhaka mantra : "OM hrIM zrIM so kSakSa meghakumArakebhyo dRSTi stambhaya svAhA / agni zamana mantra : "OM Namo ke ahaM prasi mA u sA Namo arihatANa nama / " uparyukta matro kA prabhAva sAdhaka ke dvArA eka nizcita mArga kA avalambana karane para hI hotA hai| pauSTika mantra : ___ jina dhvaniyo ke vaijJAnika saracanA ke gharSaNa dvArA sukha-sAmagriyo kI prApti arthAt jina matro ke dvArA dhana-dhAnya, saubhAgya, yazakIti, buddhi tathA saMtAna prAdi kI prApti ho una dhvaniyo kI saracanA ko pauSTika matra kahate haiN| Rddhi-siddhi prahaM mantra : "OM hrIM Namo arahatAraNa mama Rddhi vRddhi samIhita kuru kuru svAhA / vidhi -zuddha hokara pratidina prAta sAya 108 bAra matra kA jApa kareM to sarva prakAra kI Rddhi-siddhi prApta hotI hai| 22

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vidyA prApti mantra : "U~ Namo ghaudasa punvINa jhauM bhI nama svAhA / " vidhi - isa matra kA vidhi pUrvaka 21 lAkha jApa karane ke pazcAt nitya prAta sAya eka-eka mAlA ginane se adbhuta vidyA kI prApti hotI hai| isa prakAra anya sampradAyo ke mantra-zAstro kI taraha jaina mantra-zAstro kI bhI eka vizAla paramparA hai / Aja ke isa vaijJAnika yuga me loga isa mahatvapUrNa paramparA ko kevala andhavizvAsa mAtra batAkara isakI upekSA karate haiN| kintu yadi isa vidyA kA vaijJAnika adhyayana kiyA jAe eva tathyo kA vizleSaNa kiyA jAe to nizcita hI mAnava jIvana kI ulajhI huI gutthiyo ko sulajhAkara pRthvI para hI svarga banAne kI kSamatA prApta kI jA sakatI hai| kintu kaba? jisa prakAra bhautikavijJAna ke prAcAryoM ne zabda-vijJAna ke rahasyo ko pragaTa kara naI AsthAe banAI haiM, usI taraha matrasAdhako kA bhI kartavya ho jAtA hai ki ve matro ke loka-kalyANakArI svarUpa ko samAjotthAna me prayukta kareM tathA lupta prAya vidhi-vidhAno kI zodha eva unake vikasita karane kA prayatna kare, tAki isa vaijJAnika yuga me mantra-zakti para ivate hue vizvAsa ko puna ubhArA jA ske| OM zAnti zAnti zAnti risarca skaoNlara darzana vibhAga sukhADiyA vizvavidyAlaya, udayapura (rAja.) yaha ahiMsA bhayabhIta prANiyo ke lie zaraNabhUta hai, pakSiyo ke lie AkAza me gamana-uDane ke samAna hai| yaha ahiMsA pyAsa se pIDita prANiyo ke lie jala ke samAna hai, bhUkho ke lie bhojana ke samAna hai, samudra ke madhya DUbate hue jIvo ke lie jahAja ke samAna hai, dukho se pIDita jano ke lie auSadha bala ke samAna hai, aura bhayAnaka jagala me sagha ke sAtha gamana karane ke samAna hai| (praznavyAkaraNa sUtra, 108) 18

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jaina darzana kA sAmAnya-vizeSavAda -DaoN0 baziSTha nArAyaNa sinhA dArzanika jagat me yaha bahuta kaThina samasyA hai ki padArtha yA tatva ko sAmAnya mAnA jAe athavA vizeSa, eka athavA aneka / isake samAdhAna-svarUpa cAra prakAra ke mata milate haiM / 1 advaitavAdI, mImAsaka tathA sAkhya mAnate haiM ki sAmAnya hI sat hai yA sat sAmAnya hai| vaha eka hai| 2. bauddho ke vicAra me vizeSa sat hai yA sat vizeSa hai aura vizeSa hone ke kAraNa vaha aneka bhI hai| 3 nyAya-vizeSiko ke mata me sAmAnya sat hai aura vizeSa bhI sat hai kintu dono eka dUsare se bhinna haiM, nirapekSa haiN| sAmAnya ko eka kaha sakate haiM kintu vizeSa aneka hai, sAmAnya aura vizeSa bhinna haiN| 4 jaina darzana Upara kathita tIno hI vicAro ko asvIkAra karatA hai isake anusAra padArtha na kevala sAmAnya hai,na kevala vizeSa aura na inheM sAmAnya aura vizeSa rUpo me bhinna-bhinna mAnA jA sakatA hai| padArtha sAmAnya aura vizeSa, eka aura aneka, dono hI rUpo me dekhe jA sakate haiM / kintu sAmAnya aura vizeSa alaga-alaga nahI rhte| ye dono hI hara vastu me dekhe jAte haiM / pratyeka vastu sAmAnya hokara vizeSa aura vizeSa hokara sAmAnya hai| eka hokara aneka aura aneka hokara eka hai| ye cAra mata apanI-apanI puSTi ke lie isa prakAra tarka dete haiM-- sAmAnyavAda isa mata me kevala sAmAnya kI hI sattA hai vizeSa kI nhii| sAmAnya se bhinna koI bhI sattA nahI hotii| kyoki(ka) padArtha sat rUpa meM hI jAne jAte haiM, sat eka hai| padArtha yA dravya kA dravyatva eka hai| dravyatva ko choDakara koI tatva nahI pAyA jA sktaa| 24

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(kha) vizeSa ko sat mAnane vAle vizeSa ko tabhI jAna sakate haiM jaba usakA svabhAva 'vizeSatva' usame ho| apane svabhAva ko choDakara koI bhI vastu nahI raha sktii| yadi vizeSatva ke kAraNa vizeSa hai taba to vaha vizeSatva hI sAmAnya hai| (ga) anuvRtti ko sAmAnya tathA vyAvRtti ko vizeSa kahate haiN| vyAvRtti kA matalaba hai dUsare se bhinnatA, dUsare kA niSedha / kintu koI bhI vastu apane se bhinna vastu kA niSedha yadi kara sakatI hai to use bhUta, vartamAna tathA bhaviSya tIno hI kAlo me tIno loko ke samasta padArthoM kA niSedha karanA hogA, tabhI usakI niSedha-kSamatA kI siddhi hogI anyathA nahIM / ise pramANita karane ke lie pramAtA ko sarvajJa honA hogA / sarvajJatA ke nIce na to yaha anubhava se siddha ho sakatA hai aura na tarka se hI / prata vyAvRtti AkAza kusuma kI taraha abhAva rUpa hai| (gha) vyAvRtti sat hai athavA asat / yadi asat hai taba to isakA koI artha nahI ho sakatA / kharaviSANa aura ghaTa kI vyAvRtti ho sakatI hai| yadi vyAvRtti sat hai to kyA jitane bhI vizeSa haiM una saba me eka hI vyAvRtti hai athavA sava me alaga-alaga vyAvRttiyA hai| yadi vizeSo me alaga alaga vyAvRttiyA hai to isakA matalaba hai ki eka vyAvRtti me dUsarI vyAvRtti hai / isa taraha dUsarI me tIsarI vyAvRtti bhI ho sakatI hai| phira to anavasthA doSa utpanna ho jaaegaa| yadi yaha mAnA jAtA hai ki eka hI vyAvRtti sabhI vizeSo me dekhI jAtI hai tava nizcita hI vaha vyAvRtti sAmAnya kahI jaaegii| vizeSavAda 1 vizeSavAdI bauddha kSaNabhagavAda ke siddhAnta ko mAnate haiN| unake anusAra pratyeka vastu kSaNa-kSaNa badalatI rahatI hai / yaha vizeSa kA lakSaNa hai| parivartana vizeSo me hI dekhA jAtA hai| vizeSo kI hI sattA hotI hai / gAya ko hama dekhate haiM gotva ko nahI / "pratyakSa rUpa se alaga-alaga dekhI jAnevAlI pAca aguliyo me jo sAmAnya agulI ko dekhatA hai vaha mAno apane sira sIga dekhatA hai|" yaha vyaga batAtA hai ki sAmAnya kI siddhi nahI ho sakatI, jaise koI vyakti apane sira para sIga kI bAta ko na soca sakatA hai aura na use dekha hI sakatA hai| 2 sAmAnya kI utpatti vyaktiyo se hotI hai| ata apane kAraNa se bhinna sAmAnya kI kalpanA ThIka nahI hai| 3 sAmAnya eka hai yA aneka / yadi eka hai to vaha vyApaka hai athavA avyApaka ? (ka) yadi sAmAnya vyApaka hai to use do vastu ke bIca me bhI rahanA caahie| kintu vaha do me hotA hai dono ke bIca me nahI hotaa| (kha) yadi vaha saba me pAyA jAtA hai, sarvagata hai, eka hai, taba to use ghaTa-paTa saba me vyApta rahanA caahie| / (ga) yadi vaha avyApaka hai taba use vizeSa mAneMge, sAmAnya nhii| .. 25

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4. kisI bhI vastu kI sattA arthakriyAkAritva se siddha hotI hai| dUdha duhane kA kArya kisI vizeSa gAya se siddha hotA hai, gotva se nhii| kisI vizeSa ghoDe ko dauDAyA jAtA hai, sAmAnya ghoDatva ko nhii| 5 yadi sAmAnya ko eka na mAnakara aneka mAnA jAtA hai taba to vaha vizeSa hI khlaaegaa| ataH vizeSa kI sattA hai, sAmAnya kI nhiiN| sAmAnya-vizeSa-nirapekSatA 1 nyAya-vaizeSika mAnate haiM ki sAmAnya aura vizepa bhinna haiM, kyoki sAmAnya aura vizeSa ke svabhAva bhinna haiN| gotva vyApaka hotA hai kintu kAlI yA ujalI gAya vyApaka nahIM hotii| 2 sAmAnya se yadi vizeSa ko pRthaka nahI mAnA jAtA hai to kyA sAmAnya kA hI jJAna hotA hai, vizeSa kA nahI? kyA sAmAnya se hI saba kucha prabhAvita hai? yadi vizeSa kA jJAna nahI ho sakatA taba to vizeSa kA vAcaka zabda nahIM honA cAhie aura na vizeSa ke dvArA koI kriyA hI honI caahie| kintu vyavahAra me vizeSa ke dvArA kiyA gayA kArya dekhA jAtA hai aura vizeSa kA vAcaka bhI hotA hai| prata sAmAnya se bhinna vizeSa kI sattA mAnanI caahie| 3 isa taraha yadi vizeSa se bhinna koI sAmAnya nahI hotA to usakA bhI vAcaka nahI hotA kintu sAmAnya ke bhI "vAcaka" pAe jAte haiN| ata sAmAnya aura vizeSa dono haiM kintu dono bhinna haiM, nirapekSa haiN| sAmAnya-vizeSa-sApekSatA: yaha mata jaina darzana kA hai / jaina darzana nayavAda kA pratiSThApaka hai / prata "naya" kI kasauTI para anya matAvalambiyo ke vibhinna vicAro ko kasane ke bAda yaha kahatA hai ki jo loga mAtra sAmAnya ko mAnate haiM ve sagraha naya kI dRSTi ko apanAte haiM / sagraha naya kI dRSTi sAmAnya ko grahaNa karatI hai| vizeSa ko mAnyatA dene vAlo kI dRSTi paryAyArthika naya kI hai, kyoki ve paryAyo ko pradhAnatA dete haiM / jo sAmAnya aura vizeSa dono ko hI mAnate haiM kintu dono ko eka-dUsare se bhinna samajhate haiM, unakI dRSTi naigamanaya kI hai, jisame kabhI dravya para vicAra hotA hai to kabhI paryAya pr| ye dRSTiyA ekAgI hai / inase ekAgI jJAna hote haiN| sahI jJAna to anekAntavAda ke mAdhyama se hotA hai / anekAntavAda ke anusAra pratyeka vastu me ananta dharma hote haiN| una ananta dharmoM me se kucha sthAyI hote haiM jinhe guNa kahA jAtA hai aura kucha asthAyI yAnI badalane vAle hote haiN| jo sthAyI dharma hote haiM unhe sAmAnya mAnA jAtA hai aura jo parivartanazIla dharma hai unhe hI vizeSa kI sajJA dI jAtI hai| 1 vastu ko arthakriyAkAritva se jAnate haiN| pratyakSa rUpa se anekAnta me yaha dekhA jAtA hai| jaba koI vyakti gotva kahatA hai taba usake sAmane gotva ke sabhI sAmAnya lakSaNa A jAte haiM / yaha anuvRtti hai / aura gAya kathana ke sAtha hI maisa, ghoDA, gadahA se usakI vyAvRtti kA bhI bodha hotA hai| anuvRtti tathA vyAvRtti kramaza sAmAnya tathA vizeSa sUcaka hai| prata kisI eka padArtha ke sAmane prAte hI sAmAnya tathA vizeSa dono kA bodha hotA hai| 26

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2 jaba koI kahatA hai "kAlI gAya" usa samaya eka vizeSa gAya kA bodha hotA hai, sAtha hI gAya jAti kA bhI bodha hotA hai / kAlI kahane me eka vizeSa kAlepana ke sAtha sabhI prakAra ke kAlepana kA bodha hotA hai| isa prakAra hara vastu sAmAnya vizeSa rUpa hai / sAmAnya se alaga karake vizeSa ko nahI dekhA jA sakatA dhora na vizeSa se alaga karake sAmAnya ko jAnA jA sakatA hai| 3. mAmAnya ghaura vizeSa ko nyAya-vaizeSika ne eka dUsare se bhinna mAnA hai| kintu sAmAnya kA pratyeka vyakti se kacit tAdAtmya hone se kathacit bhinnatA aura kayacit zrabhinnatA kA sambandha hotA hai / cit tAdAtmya se tAtparya hai eka sImA taka tAdAtmya / yadi sAmAnya kA vyakti se pUrNa tAdAtmya hogA taba to dono me ekarUpatA zrA jaaegii| kintu sAmAnya kA vizeSa ke sAtha ekarUpatA nahIM hotii| jisa sImA taka tAdAtmya rahatA hai, usa hada taka sAmAnya aura vizeSa me prabhinnatA hotI hai aura jisa hada taka tAdAtmya nahIM hotA vahA taka bhinnatA hotI hai / yadyapi vyakti ke rUpa meM eka dUsare se prantara hotA hai kintu usame jo guNa yA sAmAnya hotA hai usa para koI prabhAva nahI paDatA / isalie sAmAnya pora vizeSa ekAntata bhinna nahIM mAne jA skte| ye bhinnAbhinna hai / vAcya-vAcaka vAcya use kahate hai jisakI vAcanA hotI hai / padArthoM kI yAcanA hotI hai / zabdo ke dvArA vAcanA hotI hai| unheM jainadarzana vAcaka mAratA hai / sAmAnya vizeSa ko mamasyA na kevala vAcya taka hai, balki vAcaka ke sambandha me bhI yaha prazna uThatA hai ki yAcaka yAnI zabda kyA hai ? sAmAnya yA vizeSa | janadarzana me zabda ko paugalika mAnA gayA hai| zabda pudgalo se banate haiM / pudgala me sAmAnya aura vizeSa donoM hote haiN| isalie pAbda me bhI sAmAnya dhIra vizeSa hote haiM arthAt zabda sAmAnya rUpa hai aura nirapekSa bhI kintu nyAya-vaizeSika isakA khaNDana karate haiN| / nyAya-vaizeSika zabda ko paugalika nahIM mAnate haiM ghora isake lie ve nimnalikhita tarka peza karate haiM 1 zabda kA prAdhAra prAkAza hotA hai jo sparzaM zUnya hotA hai / 2 zabda mapana pradeza meM praveza karate hue aura usase nikalate hue vApita nahIM hotA arthAt usake sAmane koI rukAvaTa nahI AtI hai / 3 usakA koI avayava dRSTigocara nahI hotA jo usake pahale athavA bAda bhI rhe| 4 vaha sUkSma mUrta dravyoM kA preraka nahI hai / 5. zabda zrAkAza kA guNa hai / ina tarkoM kA jainAcArya isa prakAra saNDana karate haiM 1 zabdo kA prAdhAra prAkAza nahIM balki bhASAvagaMgA hai| bhASAvagaMgA pudgala se banatI hai / jisa prakAra gamya prAthita dravya-paramANu havA kI dhanukUlatA yA pratikUlatA ke anusAra eka 27

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/ sthAna se dUsare sthAna taka jalda yA dera se pahuMcate haiM, usI prakAra zabda-paramANu bhI havA kI anukUlatA yA pratikUlatA ke anusAra jalda yA dera se eka sthAna se dUsare sthAna taka pahuMcate haiN| 2 kastUrikA prAdi gandha banda sthAna meM praveza karatI hai aura nikalatI haiM, phira bhI ve podgalika haiN| 3 vidyata aura ulkApAta ke koI bhI avayava usake pahale athavA vAda me dikhAI nahIM paDate, phira bhI ve paudgalika hote haiN| 4 gandha, raga aura dhUla me rahatI hai aura nAsikA me praveza karake apane apane anukUla preraNA prastuta karatI hai / parantu vaha dekhI nahI jAtI hai / usI prakAra zabda bhI yadyapi nahI dekhA jAtA hai kintu karNarandhra me pahuMca kara preraNA utpanna karatA hai| 5 zabda rUpAdi kI taraha indriya ke pratyakSIkaraNa kA viSaya banatA hai| isalie ise mAkAza kA guraNa nahI maante| isa prakAra zabda paudgalika haiM, sAmAnya-vizeSa rUpa hai / yadyapi janamata me paudgalika athavA apodgalika jo bhI hai ve sabhI sAmAnya-vizeSa rUpa haiM phira bhI paudgalika ko hI yahA sAmAnyavizeSa kA AdhAra banAyA gayA hai tAki sAdhAraNa loga bhI ise sugamatA se samajha skeN| mImAsA darzana meM zabda ko nitya aura eka mAnA gayA hai| isake viparIta bauddha darzana me zabda anitya tathA aneka kahA gayA hai kintu jaina darzana me zabda sAmAnya-vizeSa tathA eka-aneka hai| kAraNa vAcya aura vAcaka me kathacit tAdAtmya sambandha hai| isake sambandha me bhadrabAha ne aisA kahA hai vAcaka aura vAcya kathacit bhinna haiM aura kathacit abhinna bhI haiN| "churA" "pAga" aura 'miThAI ke uccAraNa mAtra se hI kisI kA zarIra na kaTatA hai, na jalatA hai aura na kisI ko madhuratA kA anubhava hotA hai| isalie vAcya aura vAcaka bhinna hai| kintu "charA", "pAga" aura "miThAI" ke uccAraNa se hI 'churA", "prAga" aura "miThAI" kA bodha hotA hai| isalie vAcya aura vAcaka abhinna haiN| jisa prakAra "vAcya" sAmAnya-vizeSa, eka-aneka tathA bhAva-prabhAva rUpa hote haiM usI prakAra vAcaka bhI sAmAnya-vizeSa, eka-aneka aura bhAva-abhAva rUpa hote haiN| "ghaTa" zabda miTTI ke usa pAtra ke lie vyavahAra me AtA hai jisase jala lAne yA rakhane kA kArya hotA hai| kintu yogI loga zarIra ko hI ghaTa kahate haiM / "cora" zabda cora ke lie vyavahRta hotA hai kintu dakSiNa meM isakA vyavahAra cAvala ke lie hotA hai| karkaTI zabda kA prasiddha artha kakaDI hai kintu kisI-kisI sthAna para isakA prayoga yoni ke lie hotA hai| isI taraha jItakalpa vyavahAra me prAyazcita vidhi kI carcA me SaDagurU kA artha 180 upavAsa kiyA gayA kintu aba paDagurU se kevala tIna upavAsa samajhA jAtA hai| deza aura kAla ke anusAra vAcaka ke vibhinna prayoga dekhe jAte haiM / 28

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zabda me sabhI padApoM ko jAnane kI kSamatA hotI hai| deza aura kAla ke anusAra unhe maketa milatA hai| jaba zava ke svabhAva maura saketa dono ko jAna liyA jAtA hai tabhI usakA yathArtha prayaM jJAta hotA hai / isIlie zrI deyasUri ne kahA hai "svAbhAvika sAmadhyaM pora maketa me pratha kI jAnakArI karanA hI zabda hai|" isase yaha siddha hotA hai ki zabda eka-aneka rUpa vAlA hotA hai| payoki svabhAva se vaha eka aura saketa se aneka hotA hai| isI taraha vibhinna tarka-vitarka ke prAdhAra para jana dazana yaha siddha karatA hai ki vAcya pora vAcaka sAmAnya-vizeSa, ega-aneka rUpa haiN| yA vimA rAmo, vidhArITha, vArArAmI (uttara pradega) prAlasya ke sAtha muga nahI rahatA hai, nidrA ke mAtha vidyA sambhava nahI hotI hai, mAsakti ke mAya vairAgya paTina nahI hotA hai, tathA jIva-himA ke sAtha dayAlutA nahI ThaharatI hai| (samaNasutaM, 167) samyagdRSTi jIva adhyAtma me zakA rahita hote haiM, isalie ve nirbhaya hote haiM, ki mamyagdRSTi jIva mAta prakAra ke bhayo se mukta hote haiM, isalie nizcaya hI ve adhyAtma me zakA rahita hote hai| (samaNasutta, 232) 29

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"AcArAMga " meM ahiMsA kA vivecana -DaoN0 niz2Ama uddIna "grAnArAga" jaina dharma kA sabase prAcIna grantha hai| isame 323 sUtra haiN| " zrAcArAga" kA pratipAdya prAdhyAtmika jIvana kA prakapaM dimAnA tathA usake lie patha prazasta karanA hai| isake lie tyAga zrIra mamatva ke parityAga ko adhika mahatva diyA gayA hai / kI sAdhanA kA varcasva adhika prAbhAmaya hai / yahA kevala mahimA kI AdhAra para karanA abhISTa hai / 30 prata mahiMsA, samatva, satya vivecanA "AcArAga" ke zrahiMsA samatA bhAva hai| jahA hiMsA hotI hai vahA pramAda aura ajJAna rahatA hai. 'para' kI bhAvanA rahatI hai| mahiMsA me 'sva' kI bhAvanA sannihita rahatI hai / hiMsA ko 'bhAva hiMsA' aura 'dravyahimA' ina do rUpo me vyakta kiyA jAtA hai| bhAvahiMsA kA sambandha mana se hai / hamAre mana me hiMsA kA bhAva mana ko vikRti ( pramAda, zrajJAna, ghRraNA, krodha Adi) ke kAraNa utpanna hotA hai / 'dravyahiMsA' me sAmAjikatA zrA jAtI hai / yadi hamArI dRSTi "sva" ke sAtha "para" para samAna rahegI, to hiMsA nahI hogI / "AcArAga" ke prathama adhyayana meM kahA gayA hai- "jo apane andara ko jAna letA hai vaha bAhara ko bhI jAna letA hai aura jo bAhara ko jAnatA hai vaha andara ko bhI jAnatA hai / " ata "sva" zrora "para" ko samAna rakhanA caahie| "sva" aura "para' dono me samatva, ekatva kA rUpa vidyamAna honA zrahiMsA hai| dUsare ko samajhanA bhI apane ko samajhanA hai, dUsare ko kaSTa na pahuMcAnA apane ko hI kaSTa ke jAla meM na phasAnA hai / jise apane sukha-dukha kA ehasAsa hotA hai, use hI dUsaro ke sukha-dusa kA ehasAsa ho sakatA hai / jidagI kise pyArI nahI ? dhana kisako priya nahI ? sammAna Adara-prApti kI spRhA kise nahI hotI ? saba ko ye priya haiM / hame bhI haiM / phira kyo hama apane ko sukha-sampanna banAkara dUsaro ko dukhamaya dekhanA cAhate haiM, apane ko lAbhAnvita kara dUsaro ko ghATe me rakhanA cAhate haiN| "AcArAga" me kahA gayA hai- "sabhI prANiyoM ko apanA jIvana priya hai, sabhI ko sukha priya hai, dukha zrapriya lagatA hai, vagha apriya lagatA hai, jIvana sabhI ko priya lagatA hai| sabhI jInA cAhate haiM, jInA sabako acchA lagatA hai, ataeva kisI ko mAranA nahI cAhie / " svabhAvata pratyeka prANI ko sukha priya aura duHkha apriya lagatA hai, yaha eka manovaijJAnika satya hai, mAnasika vRtti hai / phira hame kyA adhikAra hai ki apane sukhArtha

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dUsaro ko tana, mana, vacana, dhana prAdi dvArA dukha aura kaSTa kI jvAlA meM dhakela deN| "AcArAga" ne sabase pahale sva-astitva aura para-astitva kI bAta kahakara manuSya ko savedanazIla banAne kA prayAsa kiyA hai, aura savedanazIlatA dvArA vaha azAti, tanAva, ghuTana, kuNThA, hInatA, zoSaNa, atyAcAra se zIghra mukti prApta kara sakatA hai, kyoki Adhunika sadarbho me apane dvArA nirmita inhI abhizApo me Aja manuSya burI taraha parigrasta hai / hiMsA kA niSedha karate hue "AcArAga" meM kahA gayA hai"manuSya vartamAna jIvana ke lie, prazasA, Adara tathA pUjA prApta karane ke lie, dukha ke pratikAra ke lie, prANiyo kI hiMsA karatA hai, dUsaro se hiMsA karavAtA hai yA prANiyo kI hiMsA kA anumodana karatA hai, aisI hiMsA usa manuSya ke ahita me hI hotI hai / " bhalA hama dUsaro ko ghRNita nIca kyo samajhe ? mahAvIra kA kahanA hai -"koI hIna yA nIca nahIM hai, koI ucca nahI hai, arthAt sabhI samAna haiN|" jaba AtmAeM ekasI haiM to sabhI eka samAna hai| jo vyakti ahiMsaka hotA hai vaha samatA kA AcaraNa karatA hai, vaha na hiMsA karatA hai, na hiMsA karAtA hai, na usakA anumodana karatA hai| jaba taka manuSya me samatA kA yA prAtma-dRSTi kA udaya nahI ho jAtA, taba taka zAti nahI mila sakatI, janma-maraNa se chuTakArA nahIM mila sakatA / binA Atma-dRSTi ke zAti kaisI, binA ahiMsA ke zAti kahA, prAtmodaya kahA, mokSa kahA? manuSya sukha-vaibhava prApta karane ke lie icchAo, tRSNApro ke pIche bhAgate hai, unakI pUrti me rAta-dina vyagra rahate haiM, aise manuSya adhakAra me rahate haiN| ve ajJAnatA se bhare rahane ke kAraNa dUsare prANiyo ko, manuSyo ko dukha dete haiM / icchAmo ko pUrNa karane meM manuSya kI prAsakti adhika rahatI hai isalie hiMsA kI jAtI hai| ___ "prAcArAga" maitrI kA sadeza detA hai aura jahA maitrI hai vahA prema hai, dayA hai, karuNA hai, samAnatA hai, ekatA hai / manuSya apanA zatru aura mitra svaya hai| kahA gayA hai-"he manuSya / tU apanA mitra Apa hai, bAhara kI ora mitra kI khoja kyo karatA hai" ? jo ucca mUlyo me jamA huA hai, vaha moha aura Asakti se dUra jamA huA hai, jise Asakti se dUra jAno, use ucca mUlyo me jamA hunmA samajho / " isa prakAra AdhyAtmika jAgRti pradAna karane vAlA ahiMsA-bhAva hai| ise jaina dharma kA prANa aura manuSya kA dhyeya mAnA jAtA hai| madhyakSa, hindI vibhAga islAmiyA kAleja, zrInagara (kazmIra)

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gujarAta kI saMskRti meM zrahiMsA - bhAvanA DaoN0 kumArapAla desAI aura yahA para nivAsa karane vAlI gujarAta kI janatA ke gaThana me kI vajaha se yahA kI saMskRti ke gujarAta kI dharatI para vibhinna jAtiyA zrAkara basI hai, jAtiyo ko sagharSa samanvaya kI prakriyA se bhI gujaranA paDA hai| katipaya mUlya aise haiM, jo vizeSa rUpa se ubhara kara Ate haiN| inhI paTala para zrahiMsA, jIvadayA aura sarvadharma bhAvanA kA puTa vizeSa dikhAyI detA hai| vastuta gujarAta me aise saskAro ke bIja hame IsA kI tIsarI zatAbdI pUrva se hI milane lagate haiM / sabhava hai yaha prakriyA isase pUrva kI bhI ho| zrAja ke janajIvana me ekarasa hokara samA jAne vAlI ye karuraNAgAmI sukumAra bhAvanAe sadiyo pUrva isa pradeza ko miTTI me ghulamila kara sthira ho cukI thI / ahiMsA - bhAvanA kA eka viziSTa vyavahArajanya zrAviSkAra hI jIvadayA yA karuNA hai / apane lie kisI ko dukha na pahu~cAnA hI ahiMsA hai aura dUsaro ke kalyANa ke lie apanA sarvasva nyochAvara kara dene kA Ananda hI karuNA hai / isa rUpa me ahiMsA aura karuNA eka hI sikke ke do pahalU haiM / tadarthaM ina dono bhAvanAo ko eka sAtha dekhanA hI samIcIna hogaa| devAnApriya priyadarzI azoka ( I0 pU0 274-237) ko caudaha zrAjJAeM girinAra ke "zailakaraNa" para Alekhita haiN| vastuta yaha zilAlekha gujarAta ke itihAsa kA pahalA pramANa hai, jo gujarAta kI saskArajanyatA ko apane sIne para Takita kiye hue hai / isame prANivadha ko vajyaM samajhane ke uparAnta prANi kI surakSA para bhI bala diyA gayA hai / eka AjJA me likhA hai - " jahA jahA mAnavopayogI eva pazupayogI zrIpadhiyA nahI thI, vahA-vahA ve magavAyI gayI aura unhe ropA gyaa| jahA jahA phala-mUla nahI the, vahA vahA ve magavAye gaye aura unhe ropA gyaa| pazuo aura manuSyo ke upayoga ke lie rAsto para kueM khudavAye gaye / prastuta zrAjJA me manuSya ke sAtha-sAtha mUka prANiyo kA bhI kitanA dhyAna rakhA gayA hai / gujarAta ne ahiMsA aura jIvadayA kI bhAvanA ko apane jIvana me na kevala anubhUta kiyA hai, balki use bhogA aura jiyA bhI hai| pazu-pAlana eva apaga pazuo ko surakSA prathA ke mUla hame yahA~ dikhAyI dete haiM / zrAja kI "pAjarApola" sasthAo ke mUla bhI to gujarAta se hI haiM na / 32 lekina, yaha to do-eka hajAra varSa ke itihAsa-yuga kI bAta huI / gurjara bhUmi ko prApta ahiMsA, jIvadayA aura prANimAtra kI rakSA kA utkaTa eva subhaga bhAvanApUrNa caraNa to hame, itihAsa

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yuga ko pAra kara usake prArambha kAla taka yA yo kahiye ki prAgaitihAsika yuga ke antima caraNa me madhya bhArata ke yuddha ke samaya taka dikhAyI detA hai| jainadharma ke bAIsaveM tIrthaMkara bhagavAna neminAtha zrIkRSNa ke cacere bhAI the| apane vivAha ke avasara para vadha karane ke lie ekatra kiye gaye mUka prANiyo ke mArtanAda ko suna nemikumAra vivAha maNDapa se loTa paDe the aura apanA ratha girinAra kI bhayakara guphAmo tathA jhADiyo kI ora le gaye the, jahA unhone akhaDa tapa, tyAga, sayama eva titikSA ke mAdhyama se vairAgyapUrNa sAdhanA prArambha kii| bhagavAna neminAtha dvArA pradatta karuNA aura vairAgya kI aisI amUlya nidhi ko gujarAta kI bhakti pravaraNa aura dhamazIla prajA ne aba taka sabhAlA hai| saca pUchiye to samrATa azoka ne gujarAta me jisa karuNA aura ahiMsA kI bhAvanA kA alakha jagAyA vaha kevala pUrvI bhArata se pazcima bhArata kI ora le jAyA jAne vAlA punaruccAraNa aura punarjAgaraNa thaa| vastuta ahiMsA aura dayA kI bhAvanA samUce gujarAta me isase bahuta pahale tAne-bAne kI taraha bunI huI thii| zrIkRSNa kA pazuprema bhI utanA hI suprasiddha hai| jainadharma kA prArupaNa yadyapi pUrvI bhArata me huA, kintu gujarAta kI dharatI para paraprAnta kA bIjAkuraNa huA aura phalA-phUlA, yahI isakI ahiMsA-priyatA kA baDA pramANa hai / kSatrapo ke samaya me Aye hue hvenasAga ke yAtrA vivaraNa me rAjA zilAditya (prathama) kA ullekha milatA hai, jisane jIvana-paryanta kisI bhI prANI ko hAni nahI pahu~cAI aura usake hAthI-ghoDe taka kimI jIva-jantu kI hiMsA na kareM isake lie umane unheM kapaDe se chane hue pAnI ko pilAne kI vyavasthA kI thii| hvenasAMga likhatA hai ki usake rAjyakAla ke pacAsa varSoM me mAdA pazu manuSyo ke sAtha hilamilakara jAte ye aura loga unhe satAte nahI the / itsiga bhI isa pradeza kI eka rIti kA ullekha karate hue likhatA hai ki yahA para chane hue pAnI me se nikalane vAle jantuo ko puna pAnI me DAlakara jIvita rakhane kA rivAja hai| ise bauddhadharma kA prabhAva bhI kahA jA sakatA hai| lekina, jaino ne ise vyApaka aura pravala banAne meM vizeSa yogadAna diyA hai| isake antargata solakIyugIna mahArAjA kumArapAla ke yogadAna ko kaise bhulAyA jA sakatA hai ? mahArAjA kumArapAla kI 'pramAri ghoSaNA' vastuta eka vRhad sAskRtika ghoSaNA hai| isame ve azoka se bhI eka kadama Age haiN| zrI hemacandrAcArya ne "hRdayAzraya" kAvya meM isa bAta kA ullekha karate hue kahA hai ki unhone kasAIyo aura zikAriyo dvArA hone vAlI hiMsA ko rokA, devo kI pAhuti ke nimitta bakaro kI bali ko bhI unhoMne vada karavAyA aura mAsAdi ke vikraya se jinakI AjIvikA calatI thI, use bada karAkara rAjA ne unhe tIna varSa kA dhAnya pradAna kiyaa| "amAri ghoparaNA" kA pracAra kumArapAla ne mAtra gujarAta me hI nahIM, apitu apane sAmato dvArA samagna sAmrAjya me gujita kiyA thaa| mAravADa ke eka bhAga meM sthita ratnapura ke ziva mandira, aura jodhapura rAjya ke kirAr3a se prApta hiMsA-virodha ke Alekha Aja bhI isakI sAkSI dete hai| inake alAvA kumArapAla ne rAjApo aura rAjapUto me pracalita madyapAna eva mAsa-bhakSaNa kI kurItiyo ko bhI rokA thaa| yahI nahI, usane parastrIgamana aura dhUtakrIDA kA bhI niSedha kiyA thaa| isa rUpa me gujarAta kI janatA me pratyeka anAcAra ke prati hame jisa tiraskAvRtti ke darzana hote hai, usake lie sahajAnanda svAmI ke sAtha inhe bhI zreya denA hogaa| 33

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vastuta ahiMsA aura jIvadayA kI bhAvanA gujarAta kI prajA me zatAbdiyo se ghara kiye hae haiN| siddhAntata hI nahI, vaha vyavahAra meM bhI parilakSita hotI hai| mahAtmA gAdhI isI pradeza kI vibhUti the, jinhone AjAdI kI laDAI ahiMsA kI bhUmikA para prArambha kI / ahiMsA aura vIratA ina dono ko kucha loga virodhI mAnate the, lekina gAdhIjI ne inhI tathAkathita virodhI bAto ko ekatrita kara eka nayA bala paMdA kiyA thaa| ahiMsApUrNa vIratA kI laDAI laDane kA eka nayA hI sadeza gAdhIjI ne hame sikhaayaa| balavatarAya ThAkora ne isI bhAvanA kA ullekha apanI nimna paktiyo me kiyA hai 'che jaga sAtvika balo prakaTAvavAno, cAritrya saumya vrata sAdhu khilvvaano|' sAmane vAle ko pAhata kiye bagaira hI usase vijayI hone kA prayoga, jise vuddha aura mahAvIra ne prazasta kiyA thA, gAdhIjI ne siddha kara dikhAyA / saca to yaha hai ki samUce gujarAta kI ahiMsA eva karuNApUNa saskRti kA satva sAmarthya aura paurUpa se pUrNa hai| azoka ke zilAlekho me dharmAjJAeM yadyapi Takita to huI deza ke aneka bhAgo me, lekina ve akurita aura pallavita huIM gujarAta ke jana-jIvana me hii| susaskRta vyakti kA eka anya baDA purupArtha hai ki vaha pArasparika vicAro, rukho eva mAnyatAoM ke prati sahiSNu bane / gujarAta meM isa taraha ke paradharma yA paraprajA ke prati sahiSNutA-bhAva vyApaka rUpa me dRSTigata hotA hai / svaya ko parama mAhezvara kahalAne vAle praneka maitraka rAjAmro ne bauddha vihAro ko khule hAtho dAna diyaa| solakI rAjavaziyo ne apane nAma ke Age "umApati-varalabdhaprasAda" kA viruda to lagAyA, para molakI yuga ke hI sasthApaka mUlarAja ne jaina sthAna aura unake suputra cAmuNDa ne vIragaNi nAmaka jaina mAdhu ko prAcAryapada se suzobhina kiyA thA, isa bAta kA bhI ullekha milatA hai| aura, eka aisA ullekha bhI prApta hotA hai ki siMharAja ne viSNu madira baghavAyA aura neminAtha kA anuSThAna kiyaa| yahI nahIM, zrI hemacandrAcArya somanAtha ke madira me mahAdeva-zakara kI upAsanA karate pAye jAte haiN| mahArAjA kumArapAla paramamAhezvara hone ke sAtha hI paramArhata kI upAdhi bhI dhAraNa karate haiN| cittauDa se prApta lekha ke AdhAra para digambara prAcArya rAmakIrti ne prArambha me ziva-stuti hI kI thii| vastupAla-tejapAla dvArA masjida badhavAne aura somanAtha kI upAsanA karane ke bhI saketa prApta hote hai / jagaDUzAha kA caritrAkana karane vAle bedhaDaka isa tathya ko prastuta karate haiM ki santAna-prApti ke lie unhone hindU devo kI pUjA kI thii| bhayakara akAla se prajA ko bacAne vAle jagazAha ne masjida bdhvaayii| bAghelAvazIya arjunadeva ke samaya kA eka abhilekha verAvala se prApta huA hai, jisase jJAta hotA hai ki somanAtha jaise dharma sthAna meM bhI paramiyo ke lie ktinI udAratA baratI jAtI thii| nAkhudA pIroja ne somanAtha deva ke nagara ke bAharI hisse meM masjida badhavAyI thii| yahI nahI, usakI vyavasthA kA bhAra muslima jAti ke jimme hI saupA gayA thaa| kucha samaya pUrva hI jisa prajA kA hRdaya itanA praudAryapUrNa dikhAyI de, yaha sacamuca hamAre samAja ko prativimbita karane vAlA AInA hai| jaina saskRti ke anekAntavAda dvArA dI gayI parama sahiSNutA aura sabhI dizAo se satya ko svIkAra karane vAlI manovRtti ne isame mahattama yogadAna diyA hai, isa bAta se koI inkAra nahI kara sakatA / 34

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ahamadAbAda kI eka masjida se upalabdha arabI bhASA meM likhA gayA eka abhilekha bhI isa bAta kI sAkSI de rahA hai / isa masjida kA adhikAza bhAga solakI-yuga me bAdhe jAne kA ullekha milatA hai / isase siddha hotA hai ki musalamAno ke gujarAta vijaya ke do dazaka pUrva ye loga yahA para zAntipUrNa Dhaga se rahate the| hamAre yahA jisa samaya solakI zAsana thA, usa samaya dakSiNa ke zavapathI rAjAo ne vaiSNava dharmAnuyAyiyo se sagharSa mola liyA thA, isa bAta ke bhI udAharaNa hame milate haiN| lekina, gujarAta ke kisI bhI zaivAnuyAyI zAsaka ne aisA nahIM kiyA / sajANa ke hindU rAjA ne pArasI janatA ko sarakSaNa pradAna kiyA thaa| yahI nahIM, unake rahane ke lie bhUmi dI gayI thii| ise hama gujarAta ke sAskRtika itihAsa kI eka mahatvapUrNa ghaTanA kaha sakate hai / isa prakAra ke paramiyo ko apane sAtha rahane kI itanI udAratA baratI gayI ho, aise udAharaNa itihAsa me virala hI hai| gujarAta kI isI ahiMsA-asmitA se gAdhIjI ne eka sAtvika bala taiyAra kiyA thA aura yahA kI sahiSNutA ke bhItara se hI unhone jagata ko vyApaka dharma-bhAvanA kA sadeza bhI diyA thaa| gujarAta kI aisI paradharma sahiSNutAvRtti ko yadi kAyaratA kA pratirUpa kahA jAe to isase baDI bhUla aura kyA hogI? ho sakatA hai kucha vyakti ise isa rUpa meM bhI dekheM lekina isase gujarAta kI asmitA ko kabhI Aca nahI pAyI / isI me hame sarvadharma samabhAva kI gati dikhAyI detI hai| isa prakAra kI sahiSNutA kI chatra-chAyA me hI gujarAta, gujarAta ke vividha dharmoM eva dharmAvalambiyo ko gaurava milA hai| vastuta gujarAta kI prAma janatA apekSAkRta adhika sukha-zAnti eva surakSA kA jo anubhava kara sakI hai, usakA zreya bhI isI ko hai / prophesara, gujarAtI vibhAga gujarAta vizvavidyAlaya ahamadAvAda (gujarAta) jo caritrayukta hai, vaha alpa zikSita hone para bhI vidvAna vyakti ko mAta kara detA hai. kintu jo caritrahIna hai, usake lie bahuta zrutajJAna se bhI kyA lAbha hai ? samaNasutta, 267 jJAna se dhyAna kI siddhi hotI hai, dhyAna se saba karmo kA kSaya hotA hai, karmoM ke kSaya kA phala mokSa hai, isalie jJAna kA abhyAsa karanA cAhie / samaNasutta,478 35

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jaina darzana aura 'karuNA' zrI kanhaiyAlAla loDhA acetana-sacetana me koI bhinnatA hai, to vaha mukhyata do hI bAto me hai-(1) savedana karanA aura (2) vicAra karanA, jAnanA / savedana karane ko darzana va jAnane ko jJAna kahA jAtA hai| vaha jJAna aura darzana guNa cetana ke mukhya lakSaNa haiN| acetana me ye gaNa nahI hote haiN| jJAna bhI darzana ke bAda hotA hai| isaliye jJAna se bhI adhika mahatva darzana kA hai| jisa prANI kA jitanA darzana guNa vikasita hai usa prANI kI cetanA utanI hI adhika vikasita hai| vastuna savedana hI cetanA kA pratIka hai| zarIra me bhI jisa sthala para savedana zakti kho jAtI hai use hama mUcchita yA acetana kahate haiN| prANI kA jitanA-jitanA vikAsa hotA jAtA hai savedana zakti utanI hI baDhatI jAtI hai / isa savedana zakti kA adhika vikAsa hone para prANI apane se bhinna vyaktiyo me hone vAlI savedana yA vedanA kA svaya savedana karane lagatA hai jisase dUsaro ke hone vAle dukha se vaha karuNita hone lagatA hai| unakI vedanA ko vaha svaya savedana ke rUpa meM anubhava karatA hai aura unakI vedanA yA dukha ko miTAne kA prayAsa karatA hai| ise hI dayA kahA jAtA hai| para-pIDA kA savedana "karuNA" hai| para-pIDA ko dUra karane ke lie apanA yogadAna denA dayA hai| dayA karuNA kA kriyAtmaka rUpa hai| para-pIDA se karuNita vyakti apane dukha se Upara uTha jAtA hai aura apanI sAmarthya kA upayoga dUsaro kI sevA meM karatA hai| dayA, dAna, sevAbhAva samAnArthaka va paryAyavAcI haiM, sAtha hI karuNA jitane U~ce stara kI hogI, jitanI gaharI hogI, utanI hI vibhu hogI tathA cetanA utanI hI U~ce stara kI hogI, gaharI hogI va vibhu hogii| jo sAdhaka parapIDA se saMvedanazIla hote haiM, ve sahaja hI apanI sAmarthya va zakti kA upayoga prANI mAtra ke dukha ko dUra karane me karate haiN| usakA yaha yogadAna jainAgama me ananta dAna kahA hai| aise vyakti me ananta aizvarya, ananta mAdhurya, ananta saundarya aura ananta sAmarthya kI bhI abhivyakti hotI hai / aizvarya to isa prakAra kA hai ki use lezamAtra bhI kamI nahIM rahatI hai, apane lie sasAra aura zarIra kI apekSA hI nahI rahatI hai| kamI anubhava hone ko jainAgama me lAbhAntarAma kahA hai / kamI kA anubhava na honA hI lAbha hai| lezamAtra bhI kamI anubhava na honA hI ananta lAbha hai, ananta aizvarya hai / karuNAI vyakti ko sasAra ke sAre prANI bhale lagate haiM, baDe sundara lagate haiM, bar3e pyAre 36

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lagate haiM, jisase usakA hRdaya saundarya se bhara jAtA hai| usake lie apanA dukha-sukha kucha bhI zeSa nahI rahatA / vaha nazvara bhogo se Upara uTha jAtA hai| jina bhogo kA anta hotA hai, una anta-yukta bhogo se vaha mukta ho jAtA hai| phira vaha apane andara me pAne vAle nija rasa kA pAsvAdana karatA hai| yaha rasa sadA banA rahane vAlA hone se antahIna hotA hai| ata yaha ananta rasa hotA hai| isa rasa kI kSati kabhI nahI hotI hai / isaliye isa nija rasa kA dhaNI ananta bhoga kA svAmI hotA hai| usa karuNAvAna vyakti ko sabhI apane lagate haiM, vaha vyakti bhI sabhI ko apanA lagatA hai| yaha prAtmIya bhAva mAdhurya ko pragaTa karatA hai| usakA yaha mAdhurya, AtmIya bhAva saba prANiyo ke prati sadaiva banA rahatA hai| madhuratA kA yaha rasa pratikSaNa nayA banA rahatA hai| yaha ananta mAdhurya hI jainAgama kI bhASA me ananta upabhoga kahA jAtA hai / usa karuNAvAna vyakti ko ananta lAbha, ananta bhoga-upabhoga tathA ananta zAnti rUpa akhaNDa, ananta rasa kI upalabdhi hotI hai| phira use sasAra aura zarIra se kucha bhI pAnA zepa nahIM rhtaa| vaha kRtakRtya ko jAtA hai / use para kI apekSA nahI rahatI hai| jahA para kI apekSA hotI hai, vahI asamarthatA hotI hai| jisakI prApti me para kI apekSA nahIM hai, parAdhInatA nahI hai, jo svAdhIna hai, usame asamarthatA kI gandha mAtra bhI nahI hotI hai| usameM asamarthatA kA abhAva ho jAtA hai| asamarthatA kA prabhAva ho jAne se vaha ananta sAmarthavAna hai| isI ko Agama kI bhASA meM anantavIrya kahA hai| isa prakAra jo samasta prANiyo kI pIDA se karuriNata hai, vaha ananta dAna, ananta lAbha, ananta bhoga, ananta upabhoga aura ananta vIrya kA svAmI hotA hai / karuNA kA kriyAtmaka rUpa dAna hai| cAha ke prabhAva kA dyotaka lAbha hai| sabake prati saudarya kA, bhalepana kA, priyatA kA bhAva bhoga hai| sabake prati mAdhuya kA bhAva upabhoga hai| kRtakRtyatA kA dyotaka vIrya hai| lAbha prApti kA pariNAma zAnti, bhoga kA pariNAma rasa (sukha) hai / upabhoga kA pariNAma usa rasa kA nitya banA rahanA hai / vIrya kA pariNAma asamarthatA se chuTakArA pAnA hai| moha ke kama hone me savedana zakti baDha jAtI hai| jaDatA miTane se cetanA kA vikAsa hotA hai| jo jitanA vipaya-susa me prAvaddha hai, usakI cetanA utanI hI mUcchita, jaDatA-yukta hai, vaha vehoza hotI hai / vaha apane sugva me itanA DUbA rahatA hai ki usake sukha prApti ke kAraNa se dUsaro ko dukha hone para bhI usame unake prati karuNA nahI jagatI hai| vaha dUsaro ko dukhI karake bhI apanA sukha bhogatA rahatA hai / umakI vaha kratA, karuNAhInatA, usakI cetanA kI mUcchita avasthA kA hI dyotaka hai / moha ke ghaTane para hI svArtha bhAva ghaTane lagatA hai| svArtha bhAva ke ghaTane para hI karuNA bhAva jAgRta hotA hai / ata karuNA bhAva moha ke ghaTane yA miTane kA dyotaka hai| moha ke miTane se kAmanA miTatI hai, kAmanA ke miTane para kabhI kamI kA anubhava nahI hotA hai, sadaiva aizvarya va lAbha kI anubhUti hotI hai| kAmanA miTane se kAmanA pUrti se hone vAlA rAga aura kAmanA pUrti se hone vAlA kaipa miTa jAtA hai| rAgadvepa miTane se bheda-bhinnatA miTakara usame sabake prati mAdhurya bhAva paidA ho jAtA hai jo use nija rasa (sukha) se bhara detA hai| yaha nija rasa kI anubhUti bhogopabhoga kI upalabdhi hai| vaha nija rasa meM itanA nimagna rahatA hai ki phira use kucha bhI cAha nahI rahatI hai| cAha nahIM rahane se kucha bhI pAnA zeSa nahI rahatA hai| pAnA zeSa nahI rahane se karanA zeSa nahI rahatA hai, cAhanA, pAnA, karanA zeSa nahI rahane para jAnanA zepa nahI rahatA 37

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hai / kucha bhI zeSa nahI rahane para parAdhInatA, asamarthatA zeSa nahI rhtii| asamarthatA kA zeSa na rahanA hI vIrya hai| isa prakAra moha ke miTane se jaDatA, kAmanA, rAga (mamatA), dveSa (bheda-bhinnatA) va asamarthatA kA anta ho jAtA hai, jisase use ananta dAna ananta lAbha, ananta bhoga, ananta upabhoga aura ananta vIrya kI upalabdhi hotI hai| prazna upasthita hotA hai ki vItarAga ke pAsa eka dAnA bhI nahI hotA hai, taba phira vaha kyA dAna detA hai ? vaha ananta dAnI kaise hai? to kahanA hogA ki vItarAgI puruSa sasAra ke samasta prANiyo ko viSaya sukha kI dAsatA ke tathA parAdhInatA ke sukha me prAbaddha dekhatA hai| usakA hRdaya isa parAdhInatA kI pIDA se savedanazIla hokara karuNita ho jAtA hai| sabhI prANiyo ko parAdhInatA kI pIDA se chuDAne ke lie vaha apanA yogadAna detA hai| parAdhInatA se chUTane kA nAma hI mukti hai| kevalI prANiyo ko mukti prApti kA jJAna-dAna karane me prayatnazIla rahatA hai| yahI usakA ananta dAna hai| tAtparya yaha hai ki vItarAga kI sarva kalyANakArI bhAvanA ananta dAna hai| vItarAgI ko lezamAtra bhI kamI kA anubhava nahI hotA / yahI usakA ananta lAbha hai| vItarAgI ko lezamAtra bhI nIrasatA kA anubhava nahIM hotaa| yahI usakA ananta bhoga hai| usakI saralatA sadaiva jyo kI tyo banI rahatI hai, pratikSaraNa usame navIna rasa kA anubhava hotA hai / yahI usakA ananta upabhoga hai / use apane abhISTa kI prApti me aura aniSTa kI nivRtti me lezamAtra bhI asamarthatA nahI hotii| yahI usakA ananta vIrya hai / ye pAco upalabdhiyA moha ke sarvathA kSaya hone para hI sambhava haiN| prata mohanIya karma ke pUrNata kSaya hone para hI kaivalya kI upalabdhi hone ke pUrvavartI kSaNa meM inakI bhI upalabdhi hotI hai| zrI jaina siddhAnta zikSaNa saMsthAna sAdhanA bhavana, bajAja nagara jayapura (rAjasthAna) jaise dIrghakAla taka saMcita Idhana ko pavana-sahita agni turanta bhasma kara detI hai, vaise hI dhyAnarUpI agni aparimita karmarUpI Idhana ko kSaNabhara me bhasma kara detI hai| samaraNasukha, 504 vyakti jAgarukatApUrvaka cale, jAgarukatApUrvaka khaDA rahai, jAgarUkatApUrvaka baiThe, jAgarUkatA pUrvaka soe / aisA karatA humA tathA jAgarUkatApUrvaka bhojana karatA humA aura bolatA huA vyakti azubha karma ko nahI bAMdhatA hai| samaNasurA, 395 38

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vividha bhAratIya bhASAoM ke kramazaH vikAsa kI kar3iyoM kI surakSA meM jainoM kA advitIya pradAna DA0 ke. prAra. candra jaMna dharma ahiMsA pradhAna dharma rahA hai| ata usakA sAhitya ahiMsA, aparigraha eva vairAgya ke upadezo se protaprota hai| apane dharma pracAra ko jana-jana ke hRdaya taka pahucAne ke lie jaino ne apane upadezo eva sAhitya me jana-pracalita bhASApo kA upayoga adhika mAtrA me kiyA hai| ucca varga eva vidvAno taka apane siddhAnto kA pracAra ho isa prayojana se saskRta bhASA me sAhitya kI racanA karane meM bhI jana loga pIche nahIM rahe phira bhI yaha varga sImita thaa| ata vizAla sAmAnya janatA ko dhyAna me rakhakara unhone jana-bhASAmo yAni vividha prAkRta bhASAmo kA upayoga vipula mAtrA meM kiyA hai| jina-jina prAkRta bhASAmo me jaina sAhitya upalabdha hai, ve haiM ardhamAgadhI, zaurasenI, mahArASTrI, apabhra za, avahaTTha / isake atirikta aneka Adhunika bhApAmo (Arya eva draviDa) me bhI mukhyata prArambhika sAhitya jano kA hI milatA hai aura usa sAhitya ko nikAla diyA jAya to una bhASAmo kA prArambhika svarUpa kyA thA yaha zAyada hI jAnA jA sakatA hai| kAla-parimANa yadi dhyAna me liyA jAya to I0 sa0 pUrva pAcavI zatAbdI se I0sa0 kI satarahavI zatAbdI taka jano ne vividha jana-bhApAyo me sAhitya kA nirmANa kiyA hai aura isa prakAra do hajAra se bhI adhika varSoM taka jana-pracalita vibhinna bhASAmo ke vikAsa kA kramavAra itihAsa isa sAhitya me surakSita hai| sAhitya kI jitanI vidhAe saskRta bhASA me upalabdha haiM utanI hI prAkRta bhASAmo me bhI milatI haiN| kahane kA tAtparya yaha hai ki saskRta ke sAtha-sAtha samAnAntara rUpa se prAkRta bhASAmo me bhI vividha prakAra ke sAhitya kI racanA karane me jaina loga pIche nahIM rhe| jaMno kA prAcInatama sAhitya ardhamAgadhI eva zaurasenI pAgama sAhitya hai / ina dono bhASAmo me jina-jina viSayo para sAhitya upalabdha hai ve isa prakAra haiM-sva-siddhAnta, para-siddhAnta, darzana, muni-pAcAra, zrAvakAcAra, bhikSA-vidhi, naya eva dhyAna, karma siddhAnta, jJAna-carcA, pArAdhanA, tapazcaryA, prAyazcita, bhUgolakhagola, jyotiSa, sAmudrika-zAstra, nimitta-zAstra, kathAnaka ityAdi / isa sAhitya me ardhamAgadhI 39

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pAgama sAhitya kA samaya I0 sa0 pUrva pAcavI zatAbdI se I0 sa0 kI pAcavI zatAbdI taka eva zaurasenI pAgama sAhitya kA samaya I0 sa0 kI prArambhika zatAbdiyo se dasavI-bArahavI zatAbdI taka kA mAnA jAtA hai| Agama sAhitya para niyukti, bhASya eva cUriNo ke rUpa me jo TIkA sAhitya milatA hai usakI bhASA ardhamAgadhI-zaurasenI mizrita mahArASTrI prAkRta bhASA hai| isame pAgamo ke vipayo para hI carcA milatI hai eva usakI eka vizeSatA yaha hai ki yaha aneka prAcIna evaM navIna kathApro se pariplAvita hai| isa sAhitya kA samaya I0 sa0 ke prArambhika kAla se chaThI zatAbdI taka kA mAnA jAtA hai| jaina dharma sambandhI pAcavI se se dasavI zatAbdI taka kA aisA viziSTa sAhitya bhI milatA hai jisame jaina siddhAnta, darzana-khaNDana-maNDana, karma siddhAnta, zrAvaka-yAcAra, sAmAcArI, vidhividhAna Adi viSayo para vyavasthita eva lambI carcAye upalabdha hotI hai| isake pazcAt jisa sAhitya kA nirmANa huA vaha vividha prakAra kA hai jisame kathA eva kAvya kA sthAna mahatvapUrNa rahA hai aura isakA pratinidhitva mukhyata mahArASTrI eva apabhra za bhApAyo ne diyA hai| isa sAhitya kI aneka vidhAe eba viSaya isa prakAra ginAye jA sakate hailaghukathA, mahAkathA, kathA-kopa, praupadezika, manorajaka eva upahAsAtmaka kathAe, romAnsa kathA, rAmAyaNa, mahAbhArata, carita aura purANa, muktakakAvya, khaNDakAvya, rUpakAtmakakAvya, mahAkAvya, campUkAvya eva nATaka (saTTaka), yoga, dhyAna, adhyAtma, karma siddhAnta, kriyA kANDa, prAcAra, vyAkaraNa, chanda, koSa, alakAra, stuti stotra, subhApita, svapna, nimitta, jyotipa, vAstuvidyA, ratnaparIkSA ityaadi| isa sAre sAhitya me kathA-sAhitya kI vipulatA hai| dharma eva nIti ke pracAra ke lie kathA eka mahatvapUrNa mAdhyama rahA hai| prata lokaruci ko dhyAna meM rakhakara samaya-samaya para janasAdhAraNa meM pracalita kathAno para paryApta grantha likhe gye| kabhI-kabhI to eka hI kathA para pacAsa jaina vidvAno ne racanA kara ddaalii| dAna. dayA. tapa, vrata, zIla, pUjA ityAdi kA mAhAtmya prazita karane ke lie aneka praupadezika kathA grantho kA kathA kopo ke rUpa me sRjana kiyA gyaa| isake alAvA carita sAhitya kI racanA haI jisame tIrthakarI aura anya zalAkApurupo, prAcAryoM eva aneka kAlpanika vyaktiyo kA samAveza hotA hai| isa sAhitya me aneka manorajaka eva hAsya kathAe bhI upalabdha hotI haiN| kathA sAhitya mukhyata lokAbhimukha hone ke kAraNa isame vividhakAla kI bhApAkIya vizeSatAe spaSTa rUpa se parilakSita hotI haiN| mahArASTrI eva apabhraza ke bAda Adhunika bhApAyo ke sakramaNa kI avahaTTa bhASA kA udaya hotA hai| isame prAcIna hindI, rAjasthAnI, gujarAtI prAdi kA samAveza hotA hai| yaha kAla bArahavI se satrahavI zatAbdI taka kA mAnA jAtA hai| isa kAla kA jI sAhitya milatA hai usameM bhI janoM kA mAhitya pramukha hai| isa bhASA me vividha prakAra kA sAhitya isa prakAra hai-rAma, carcarI, phAgu, bArahamAsA, chappaya, vivAhalu, cauppaI, kavaka, varNaka, dhavalagIta, vinati, savAda, 40

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rUpaka, lokakathA, stavana, sajjhAya, chada, hamacaDI ityAdi / isa sAhitya me usa samaya kI pracalita bhASA ke spaSTa darzana hote hai jo anyatra zAyada hI hamako dekhane ko mileNge| jaino ke isa sAre sAhitya kI eka vizeSatA yaha hai ki isame do hajAra se bhI adhika varSoM kI loka-saskRti ke darzana hote haiM jo saskRta sAhitya me nahI hote, kyoki saskRta sAhitya pradhAnata ucca eva zikSita varga se hI sambandhita rahA hai jabaki prAkRta sAhitya sAmAnya janatA ko dhyAna meM rakhakara racA gayA hai| isa prAkRta sAhitya me hame aneka sAskRtika vipayo ke bAre meM jAnane ko milatA hai jaise ki samAja-racanA, rIti-rivAja, khAna-pAna, vastrAbhUSaNa, Anada-pramoda ke sAdhana, dukha-sukha ke prasaga, Arthika dazA, lokamAnyatAe, devI-devatAo para vizvAsa, mantra-tantra, logo kA cintana, unake jIvana kA Adarza, AjIvikA ke sAdhana, janma, vivAha, mRtyu Adi aneka saskArotsava, gIta, sagIta, lokanRtya, tyauhAra, pava jinakA adhyayana aitihAsika dRSTi se vaDA ho mahatvapUrNa hai aura isa sAhitya ke adhyayana ke binA bhAratIya saMskRti kA hRdaya vizada rUpa se zAyada hI jAnA jA sakatA hai| saskRta bhASA hara zatAbdI me ekarUpa rahI parantu prAkRta bhASAe janabhASAe hone ke kAraNa kSetra eva kAla ke anusAra badalatI gayI aura bhinna-bhinna prAnto me bhinna-bhinna bhASAmo ke rUpa meM vikasita hokara Adhunika rUpa meM pracalita hii| bhArata ke prAcInatama vaidika sAhitya me bhASA kI kSetrIya bahulatA ke darzana hote hai parantu saskAra dekara jaba usa bhApA kA saskRta ke rUpa meM pracalana huA tabase vaha usI rUpa me Aja taka pracalita rahI isa kAraNa bhArata kI Arya bhASAmo ke Rmika vikAma kI kaDiyo ko joDanA ho to vaha vibhinna prAkRta bhApAmo ke sAhitya ke mAdhyama se hI joDA jA sakatA hai| jainetara vidvAno ne bhI amuka aza me prAkRta sAhitya kI racanA kI hai parantu vaha sAhitya eka to alpAza hai aura hareka zatAbdI kI unakI racanAe bhI nahI miltii| zatAbdIvAra jana-bhASA ke svarUpa kA adhyayana karanA ho to jaina sAhitya kA hI prAzraya lenA par3atA hai| jaino ne apane sAhitya kI racanA isa dRSTi se nahIM kI hai parantu jAne-anajAne yaha aitihAsika vizepatA unake sAhitya meM upalabdha hotI hai| jainenara prAkRta racanAmro kA nirmANa bahudhA kRtrima prAkRta bhASA (mukhyata saskRna me socakara prAkRta vyAkaraNa ke niyamo ke anusAra kRtrima bhApA) me huA hai / ata uname pracalita jana-bhApA ke tatva milane kI sambhAvanA bahuta kama mAtrA meM kI jA makatI hai| yaha bAta avazya hai ki eka bAra jaba koI janabhASA sAhitya me utara pAtI hai taba vaha bhI vyAkaraNAtmaka ekarUpatA ke kAraNa kRtrima bana jAtI hai aura jana-bolI kI lAkSaNikatAno ko sajoye nahI rakha sktii| phira bhI jaina prAkRta sAhitya kI yaha eka vizeSatA rahI hai ki umame pracalita jana-bhASA ke tatva yatra-tatra paryApta mAtrA meM mila jAte haiN| isa kAraNa zAstrIya prAkRta bhASA kA upayoga hone para bhI usame kAla eva sthAna sambandhI vizeSatAye upalabdha ho hI jAtI hai| isa dRSTi se jaino ne bhAratIya Arya bhASAmo kI advitIya sevA kI hai aura isa sadarbha meM unakA jo mahatvapUrNa pradAna rahA hai vaha anya kisI bhI dharma kA nahI rahA hai| bauddho ke pAli tripiTaka sAhitya ke kucha hI grantho me prAcIna bhASA ke darzana hote haiM anyathA sabhI grantho kI bhASA samAjita rUpa meM eka samAna banA dI gayI haiN| tripiTaka ke sivAya anya bauddha sAhitya bhI zAstrIya pAli bhASA me hI milatA hai| isa bhASA ke alAvA kisI aura

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jana-bhASA me unakA sAhitya upalabdha hotA hai to vaha hai apabhra za bhASA parantu vaha bhI deza-kAla kI dRSTi se hI nahI varan viSaya eva vidhAmo kI dRSTi se bhI sImita hai aura jaina sAhitya kI taraha vizAla nahI hai| jana sAhitya prAkRta bhASApro me hara eka zatAbdI kA alpAza yA adhikAza rUpa meM upalabdha hai aura usase hara zatAbdI meM bolI jAne vAlI bhASA kA svarUpa jAnA jA sakatA hai| bhASAkIya dRSTi se jaina prAkRta sAhitya kI yahI vizeSatA hai aura isake phalasvarUpa bhAratIya bhASAmo ke vikAsa kA aitihAsika eva zAstrIya adhyayana kiyA jA sakatA hai / ata aisA kahane me kyA koI atizayokti hai ki bhAratIya bhASApro ke vibhinna prAcIna svarUpo ko surakSita rakhane me isa deza kI saskRti ko jaino kA advitIya pradAna rahA hai ? adhyakSa, prAkRta-pAli vibhAga bhASA sAhitya bhavana gujarAta vizvavidyAlaya ahamadAbAda (gujarAta) mUcchita manuSya azAnti se pIDita hotA hai, samatA bhAva se daridra hotA hai, usako ahiMsA para AdhArita mUlyo kA jJAna denA kaThina hotA hai tathA vaha adhyAtma ko samajhane vAlA nahI hotA hai| isa loka me mUcchita manuSya ati dukhI rahatA hai| (AcArAga sUna, 10) jo mamatA vAlI vastu-buddhi ko choDatA hai, vaha mamatA vAlI vastu ko choDatA hai, jisake lie koI mamatA vAlI vastu nahI hai vaha hI aisA jJAnI haiM, jisane adhyAtma patha jAnA hai| (bhAcArAga sUna, 97) ahiMsA ho to jagata ko mAtA hai, kyoki samasta jIvo kI pratipAlanA karane vAlI hai| ahiMsA hI Ananda kI paripATI haiM / ahiMsA hI uttama gati aura zAzvata lakSmI hai| jagata me jitane uttamottama guNa haiM ve saba isa ahiMsA me hI haiN| (mAnArNava 8-32)

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jainadarzana meM mRtyu viSayaka avadhAraNA DaoN0 zrImatI zAntA bhAnAvata sasAra me jo manuSya janma letA hai usakI mRtyu nizcita hai| janma ke sAtha mRtyu aura mRtyu ke sAtha janma kA pranAdi sambandha hai, ThIka vaise hI jaise prakRti me prAta kAla ke bAda sadhyA kA prAgamana / sasAra meM sabhI jIva jInA cAhate haiM, maranA koI nahI caahtaa| prazna yaha uThatA hai ki jIvana aura mRtyu mAvira haiM kyA ? uttara hai-prAyuSya pUrI hone para AtmA kA zarIra se alaga honA athavA zarIra se prANo kA nikalanA maraNa kahalAtA hai aura puna naI sphUrti prApta karanA jIvana / jIvana aura maraNa kA yaha ma taba taka calatA rahatA hai jaba taka ki AtmA samasta karmoM ke badhana se mukta nahIM ho jAtI / mukti rUpI majila ko prApta karane kI yAtrA me jIvana-maraNa paDAva ke rUpa me haiM / jisa prakAra yAtrI nirantara calane ke bAda tadjanya thakAna ko miTAne ke lie sarAya Adi me rAtrikAlIna vidhAma karatA hai, usI prakAra kI sthiti mRtyu kI hai| mRtyu jIvana kA anta nahIM hai / vaha jIvana ko naI sphUrti aura zakti pradAna karane vAlI prakriyA hai| jisa prakAra rAtrikAlIna vizrAma karane ke bAda jaba pathika prAta kAla apanI yAtrA prArambha karatA hai taba usako vizeSa prakAra kI tAjagI aura sphUti parilakSita hotI hai, yahI sthiti mRtyu ke bAda puna jIvana dhAraNa karane kI hai| mRtyu jIvana kA ciratana satya hai usakA varaNa hame eka na eka dina karanA hI hogA to phira hama usase kyo to DareM aura kyo ghabarAye? jinhone jIvana-darzana ko samajhA hai unhe maraNa sukhada lagatA hai / prANizAstrI viliyama haNTara ne marane se pUrva manda manda svara me kahA thA-yadi mujha me likhane kI tAkana hotI to vistAra se likhatA ki mRtyu kitanI sarala aura sukhada hotI hai| mRtyu ke samaya manuSya kaisA anubhava karatA hai ? usako kitanI pIDA yA kaSTa kA anubhava hotA hai yA vaha mRtyu ke bAda kisa prakAra kA jIvana prApta karegA? ina sabake liye sambaddha vyakti kI mRtyu ke samaya kI mAnasika sthiti aura bhAvanA uttaradAyI hai| (1) yadi mRtyu ke samaya vyakti kI AtmA krodha, mAna, mAyA, lobhAdi kaSAyo se ghirI huI, tanAvapUrNa sthiti me rahatI hai, to

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usako usa samaya ananta zArIrika vyAdhiyo kI anubhUti hogI aura usakA agalA jIvana bhI sAmAnyata usI prakAra kA rUpa grahaNa kregaa| (2) yadi usakI mRtyu niSkAma bhAva se, rAgadveSa se pare, zAtipUrNa vAtAvaraNa me hogI, to use mRtyu ke samaya pIDA kI tanika bhI anubhUti nahI hogii| usakA agalA jIvana bhI Adarza jIvana kA rUpa prApta kregaa| jaina zAstro me pahale prakAra kI mRtyu ko bAla-maraNa aura dUsare prakAra kI mRtyu ko samAdhimaraNa yA paDita-maraNa kahA gayA hai| jisakA paDita-maraNa hotA hai vaha vyakti puNyavAna aura saubhAgyazAlI mAnA jAtA hai| bAla-maraNa me vyakti kI mRtya svata nahI hotii| krodha kaSAya ke vazIbhUta ho rela kI paTarI para so jAnA, viSa-pAna kara lenA yA kue me kUda jAnA Adi upAya mRtyu ke sAdhana hote hai / isa prakAra kaSAyapUrvaka hAya-hAya karate maranA bAlamaraNa kahalAtA hai| Aja sasAra me AtmahatyA ke AkaDo me nirantara vRddhi hotI jA rahI hai| pUre vizva me lagabhaga 32 lAkha vyakti prativarSa prAtmahatyA karane kI koziza karate haiM / para isake pIche sayamazIla yA dharma rakSA kA bhAva nahI hai| ina logo me adhikAza loga bhaya yA kaisara roga se pIDita, pArivArika azAti se dukhI, garIbI, bhukhamarI, bekArI, prema meM nirAzA, kuNThAgrasta yA parIkSA meM asaphala hue hote haiM / ye mehanata aura sagharSa se jI curAkara kaSAyo ke vazIbhUta ho apane jIvana ko naSTa kara denA cAhate hai / marate samaya una logo ke pariNAma zuddha nahI rahate haiN| bhAvAveza me unhe kartavyAkartavya kA bhAna nahIM rahatA / ve apane pApo kI sallekhanA nahIM kara pAte / pariNAma yaha hotA hai ki unhe marane ke bAda bhI acchI gati nahIM milatI, sAtha hI loka me bhI unakI nindA hotI hai| paDita-maraNa jJAnI jIvo kA hotA hai jo mRtyu ko mitra mAnakara usase milane ke lie sadaiva utsuka rahate haiM / mRtyu unake lie vipAda kA kAraNa nahIM hotii| ve dukhI ho AtmahatyA kA sahArA nahIM lete / parantu apanI AyuSya ko pUrI hote dekha apane sampUrNa jIvana me kie puNya dharma kA phala prApta karane ke lie mRtyu kA AhvAna karate haiM / isa kRtya me aihika tathA pAralaukika samasta kAmanAo kA parityAga kara prazAnta citta se Atmika cintana karate hue samabhAvapUrvaka prANotsarga kiyA jAtA hai| isa prakAra ke maraNa ko varaNa karane vAlA mRtyu ke samaya apane bhUtakAlIna samasta kRtyo kI pAlocanA karatA hai| yaha eka prakAra kA maraNAnta anazana hai| isame zrAvaka athavA zramaNa AhArAdi kA tyAga kara samAdhipUrvaka mRtyu ko prApta karatA hai| isa samAdhi maraNa, paDita maraNa ko sathArA bhI kahate hai| jisane janma liyA, usakA maranA to nizcita hai hI phira mRtyubhaya se kApanA vyartha hai| kAyA aura kaSAyo ko kRza karate hue sallekhanApUrvaka maranA janma kI sArthakatA hai| kAyaratApUrvaka pazu-pakSI aura kITa-patago kI taraha maranA janma-maraNa ke bandhana ko baDhAnA hai| bhagavAna mahAvIra ne kahA hai-mAnava | tU marane kI kalA sIkha / mRtyu jaba satya hai to use ziva aura sundara banA / usake vikarAla rUpa kI kalpanA karake tu mRtya ke nAma se tharrA uThatA hai, magara usake ziva-sundara svarUpa ko kyo nahI dekhatA? mRtyu jIvana kA antima aura manivArya atithi hai / mahApuruSo ne isakI anivAryatA ko samajhA hai isIliye unake lie mRtyu sarala aura sukhada bnii| unakA kahanA thA ki thakAna miTAne 40

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ke lie nidrA kI goda me jAnA java prakharatA nahI, to kucha adhika lambI nidrA pradAna karane vAlI mRtyu se hama kyo DareM? jArja vAziMgaTana jaba mRtyu-zaiyA para the to unhone kahA-mauta mA gaI, calo acchA huA, vizrAma milA / henarI thoro bhI mRtyu se Dare nahI, ghabarAye nahI varan zAnta aura gambhIra mudrA meM mRtyu kA svAgata karate hue kahA-mujhe sasAra choDane meM koI pazcAttApa nhiiN| henarI ne apanI mRtyu ke samaya pAlakArika bhASA me kahA-battiyA jalA do, maiM adhakAra me nahI jAUgA / viliyama kI mRtyu ke samaya kI abhivyakti thI-maranA kitanA sukhada hai| svAmI dayAnanda sarasvatI ne prasannatA prakaTa karate hue mRtyu ke kSaNo kA svAgata kiyA aura kahA-Izvara terI icchA pUrNa huii| sakSepa meM kahA jA sakatA hai ki jisane janma grahaNa kiyA hai usakA maraNa to anivArya hai| aAvazyakatA isa bAta kI hai ki mRtyu ko pora usake pazcAta ke jIvana ko adhikAdhika sundara aura sukhada banAyA jAya / jIvana ko ujjvala tathA pavitra banAye rakhane ke lie samAdhimaraNa Avazyaka hai, kahA bhI hai-eka bhava meM jo jIva samAdhimaraNapUrvaka zarIra tyAga karatA hai vaha sAta-pATha bhavo me adhika kAla taka samAra meM bhramaNa nahIM karatA / primipala, vIra bAlikA mahAvidyAlaga. jayapura (rAjasthAna) mRtyu hone se hAni kauna hai ?-yAko bhaya mata lAmo / samatA se jo deha taje to-to zubha-tana tuma pAyo / mRtyu mitra upakArI tero-isa avasara ke mAhI / jIraNa tanase deta nayo yaha, yA sama sAhU nAhI / / yA setI isa mRtyu samaya para utsava ati hI kIjai / kleza bhAva ko tyAga sayAne samatA bhAva dharIjai / / yaha tana jIrNa kuTI sama prAtama, yAte prIti na kIja / nUtana mahala mila jaba bhAI, taba yAme kyA chIjai / / mRtyu-kalpadruma pAya sayAne, mAgo icchA jetI / samatA dhara kara mRtyu karo to, pAmo sampata tetI // bhUdharadAsa 45

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jaina Ayurveda : samIkSA aura sAhitya DaoN0 rAjendra prakAza bhaTanAgara jaina Agamo me vaidyakavidyA ko bhI pratiSThApita kiyA gayA hai / ata ise dharmazAstra kI koTi me rakhA gayA hai| adyAvadhi pracalita 'upAzraya" (upAsarA) praNAlI me jahA jaina yati-muni sAmAnya vidyAo kI zikSA, dharmAcaraNa kA upadeza aura paramparAmo kA mArgadarzana karate rahe haiM, vahI ve upAzrayo ko cikitsA kendro ke rUpa me samAja me pratiSThApita karAne meM bhI saphala hue haiN| Ayurveda zabda "Ayu" aura "veda" ina do zabdo se milakara banA hai / "Ayu" kA artha haijIvana bhora veda kA jJAna / arthAt jIvana-prANa yA jIvita zarIra ke sambandha me samagra jJAna "Ayurveda" nAma se abhihita kiyA jAtA hai| jaina Agama-sAhitya me cikitsA-zAstra ko "prANAvAya" kahate haiN| yaha pAribhASika sajJA hai| jaina tIrthaMkaro kI vANI arthAta upadezo ko 12 bhAgo me vATA gayA hai, inhe jaina-Agama me "dvAdazAga" kahate haiN| iname se atima aga "dRSTivAda" kahalAtA hai| dRSTivAda ke pAca bheda haiM--pUrvagata, sUtra, prathamAnuyoga, parikarma aura cUlikA / "pUrva" caudaha haiM / iname se bArahaveM "pUrva" kA nAma "prANAvAya" hai / "prANAvAya" kI paribhApA batAte hue digambara prAcArya "akalakadeva" (8vI zatI) ne likhA hai ___ "jisame kAyacikitsA Adi pATha ago ke rUpa me sampUrNa Ayurveda, bhUtazAnti ke upAya, viSacikitsA aura prANa-apAna mAdi vAyumo ke zarIra dhAraNa karane kI dRSTi se vibhAjana kA pratipAdana kiyA gayA hai, use "prANAvAya" kahate haiN|" isa prakAra isa pUrva me manuSya ke Abhyatara arthAt mAnasika aura AdhyAtmika tathA bAhya arthAt zArIrika svAsthya ke upAyo, jaise-yama, niyama, AhAra, vihAra aura prauSadhiyo kA vivecana hai| sAtha hI, isame daivika, bhautika, Adhibhaunika tathA janapadodhvasI rogo kI cikitsA kA vistAra se vicAra kiyA gayA hai| jaina-grantha "mUlavAttika" mai Ayurveda-praNayana ke sambandha me kahA gayA hai-"akAla, jarA aura mRtyu ko ucita upAyo dvArA rokane ke lie Ayurveda kA praNayana kiyA gayA hai|" 46

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prArambha me samasta prAgamo kA paThana-pAThana jaina yati-muniyo ke lie prAvazyaka thaa| caturvidhasagha ke lie cikitsA upAya hai| parantu jaina dharma ke niyamAnusAra yati-muniyo aura prAyikAno kI cikitsA zrAvaka-zrAvikA nahI kara sakate the| ve isake lie kisI se kucha na to kaha sakate the aura na kucha karA sakate the| ataeva yaha Avazyaka thA ki ve apanI cikitsA svaya hI kareM athavA anya yati-muni yA mAyikAe unakA upacAra kreN| isI se pratyeka muni ko cikitsA-jJAna Avazyaka thaa| kAlAntara me jaba laukika vidyAno ko yati-muniyo dvArA sIkhanA niSiddha mAnA jAne lagA to "dRSTivAda" sajJaka prAgama jisame aneka laukika vidyAe zAmila thI, kA paThana-pAThana-krama banda ho gayA, zana zana usakA lopa hI ho gyaa| yaha paristhiti tIsarI-cauthI zatI me pAgamo ke saskaraNa aura pariSkAra ke lie huI "mAthUrI" aura "vAlabhI" vAcanAmo se bahuta pahale hI ho cukI thii| durbhAgya se dRSTivAda kA aba koI grantha nahIM miltaa| mAgama sAhitya me Ayurveda sambandhI sAmagrI jaina pAgama sAhitya me prasagavazAt prAyurveda sambandhI aneka sandarbha pAye haiM yahA~ unakA digdarzana mAtra kraayeNge| sthAnAgasUtra me Ayurveda yA cikitsA (tegiccha-caikitsya) ko nau pApazruto me ginA gayA hai| "nizIthacUriNa" me dhanvantari ko isa zAstra kA mUlaprarvataka kahA gayA hai / prAyurveda ke ATha ago kA ullekha bhI ina prAgama grantho me milatA hai-kaumArabhRtya, zAlAkya, zalyahRtya, kAyacikitsA, jAgula, bhUtavidyA, rasAyana aura vAjIkaraNa / cikitsA ke cAra pAda haiM-vaidya, rogI, auSadhi aura praticaryA (paricaryA) karane vAlA paricAraka / vidyA, matro, kalpa aura vanauSadhiyo se cikitsA karane vAle yatra-tatra mila jAte the| cikitsA ko aneka paddhatiyA pracalita thii| iname pacakarma, vamana, virecana Adi kA vipula pracalana thaa| vijayanagara ke cikitsaka ke rUpa me "dhanvantarI" kA ullekha bhI hai| rogo kI utpatti vAta, pitta aura kapha, sannipAta se batAyI gayI hai| rogotpatti ke nau kAraNa batAye gaye haiM--atyanta bhojana, ahitakara bhojana, atinidrA, atijAgaraNa, purISa kA nirodha, mUtra kA nirodha, mArga gamana, bhojana kI aniyamitatA, kAma-vikAra / AcArAgasUtra me 16 rogo kA ullekha hai-gajI (gaDamAlA), kUSTha, rAjayakSmA, apasmAra, kAriNaya (kANya), jhimiya (jaDatA), kuriNaya (hInAgatA), khujjiya (kunjatA), udara roga, mUkatva, sUraNIya (zotha), gilAsaNi (bhasmakaroga), bevaI (kampana), pIThasandhi (pagutva), silIvaya (zlIpada) aura madhumeha / isI prakAra prAgama-sAhitya me vyAdhiyo kI auSadhi-cikitsA aura zalya-cikitsA kA bhI varNana milatA hai| jaina Agama-grantho me prArogyazAlAmo (tegicchayasAlA-cikitsAzAlA) kA bhI ullekha milatA hai| vahA vetanabhogI cikitsaka, paricAraka Adi rakhe jAte the| vAstava me sampUrNa jaina Agama sAhitya meM upalabdha prAyurvedIya sadarbho kA sakalana paura vizleSaNa kiyA jAnA apekSita hai| 47

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prANAvAya ke avataraNa kI paramparA sAmAnya jana-samAja taka prANAvAya kI paramparA kaise calI isakA spaSTa vana digaMbarAcArya ugrAditya ke "kalyANakAraka" nAmaka prANAvAya grantha ke prastAvanA-yaza me milatA hai| usame kahA hai - bhagavAn AdinAtha ke samavazaraNa me upasthita hokara bharata cakravartI Adi bhavyo ne mAnavo kI vyAdhirUpa dukho se chuTakAre kA upAya puuchaa| isa para bhagavAna ne apanI vANI me isakA upadeza diyaa| isa prakAra prANAvAya kA jJAna tIrthaMkaro se gaNadharo, pratigaNadharo ne unase zrutakevaliyo ne aura unase bAda me hone vAle anya muniyoM ne kramaza prApta kiyaa| prAraNAvAya kI paramparA madhyayuga se pUrva hI lupta ho cukI thI / "kalyANakAraka" hI eka mAtra aisA grantha milanA hai jisame prANAvAya kI prAcIna paramparA aura usake zAstra grantho kA ullekha milatA hai| isakI racanA cAlukya aura rASTrakUTa rAjya ke kAla me 8vI zatI ke anta me huI thii| isa kAla ke bAda kisI bhI prAcArya yA vidvAna ne "prANAvAya" kA ullekha apane grantho me nahI kiyaa| dakSiNa bhArata me to phira bhI AThavIM zatI I0 taka prAraNAvAya ke grantha milate haiM / parantu uttarI bhArata me so aba eka bhI prANAvAya kA pratipAdaka prAcIna grantha prApta nahI hotaa| isase jJAta hotA hai ki yaha paramparA uttara me bahuta kAla pUrva me hI lupta ho gayI thI / phira I0 13vI zatI se hame jaina zrAvako aura yati-muniyo dvArA nirmita zrAyurvedIya grantha upalabdha hote haiN| ye grantha prANAvAya paramparA ke nahI kahe jA sakate, kyoki iname kahI para bhI prAraNAvAya kA ullekha nahI hai / iname pAye jAne vAle roganidAna, lakSaNa, cikitsA Adi kA varNana prAyurveda ke anya grantho ke samAna hai| ye grantha maulika, sagrahAtmaka, TIkA, padyamaya bhASAnuvAda Adi aneka rUpo me milate haiM / dakSiNa me prANAvAya paramparA ke samaya 8vI zatI taka hI rasAyana ibdha aura pArada ke yoga se nirmita zroSadhiyo dvArA roganAzana ke upAya dakSiNa ke siddhasampradAya me yaha cikitsA vizeSa rUpa se pracalita rahI hai| cikitsA arthAt khanija adhika pracalita hue| jaina yatimuniyoM ne svecchA se, rAjA yA panI-mAnI vyakti ke prAzA Agraha se tathA jaina zrAvako ne ina vaidyaka grantho kA praNayana kiyA thA / kaTika me jaina vaidyaka grantho kI sabase prAcIna paramparA milatI hai| 8vIM zatI ke dhanta me digambara zrAcArya ugrAditya ne "kalyANakAraka" kI racanA kI thii| usame pUrvavartI sAhitya ke rUpa me pUjyapAda ke zAlAkya, pAtrasvAmI ke zalyatatra, siddhasena ke viSa aura ugragrahazamana, dazarathaguru ke kAya cikitsA, meghanAda ke bAlaroga aura siMhanAda ke bAjIkaraNa aura rasAyana sambandhI grantho kA ullekha milatA hai| samantabhadra ke bhraSTAgo sambandhI Ayurveda grantha kA bhI ullekha hai| kalyANakAraka chapa cukA hai| kannaDa bhASAo me magarAja ne sthAvara viSa cikitsA para "khagendramaNidarpaNa" (1360 I0) devendra muni ne "bAlagrahacikitsA" zrIdharasena ne "vaidyAmRta" ( 1500 I0) vAcarasa ne "azvavaidyaka" 48 ,

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(1500I0) padmarasa yA padmaNNa paDita ne "hayasArasamuccaya" (azvazAstra 1627 I0), kIrtimAna ne "gaucikitsA", amRtanandi ne "vaidyakanighaNTu, zabdakoza, sAlva ne "rasaratnAkara" aura vaidyasAgatya", jagadeva ne "mahAmantravAdi" nAmaka grantho kI racanA kI thii| uttarI bhArata me jaina vadyaka grantho ke praNayana kI dRSTi se rAjasthAna aura gujarAta agraNI haiN| yahA prAya zvetAmbara paramparA me grantha likhe gye| digambara pa0 prAzAdhara (ni0 mADalagaDha, bhIlavADA, rAja.) ne 1240 I. ke lagabhaga vAgbhaTa ke "aSTAgahRdaya" para "udyotinI" saskRta TIkA likhI thii| gujarAta ke Dhakagiri (dhandhukA) nivAsI pAdaliptAcArya aura unake ziSya nAgArjuna rasavidyA ke mahAn vidvAna hue| nAgArjuna ne "pAzcaryayogamAlA" likhii| ima para zvetAmbara sAdhu guNAkarasUri (1239 I0) ne saskRta TIkA 'vRtti' likhI thii| 1666 I0 ke lagabhaga tapAgacchIya sAdhu hapaMkItisUri ne cikitmA para "yogacintAmaNi" grantha likhA thaa| zrI kaNThasUri ne pathyApathya sambandhI "hitopadeza" lisaa| I0 san 1386 me merutu ga ne "kakAlIya rasAdhyAya" para saskRta TIkA lisI thii| mANikyacada ne "rasAvatAra" nAmaka rasagrantha kI racanA kI thii| acalagacchIya pAlItANA zAkhA ke nayanazekhara ne sa0 1736 me caupAI chanda me "yogaratnAkara copaI" kI racanA ko / kezavarAja ke putra jaina zrAvaka nayanasukha ne savat 1649 me "vaidyamanotsava" likhA / tapAgacchIya lakSmIkuzala ne mavat 1694 meM "vaidyakasAra ratnaprakAza" kI racanA kI thii| kaccha ke ajAra nagara me Agamagaccha ke sAdhu kavi vidhAma ne sa. 1842 me "anupAnamajarI" aura rogo kI cikitsA para ma0 1843 me "vyAdhinigraha" nAmaka grantha likhe the| rAjasthAna me hasarAja muni ne 17vI zatI me "bhipakcakracittotmava" nAmaka nidAna-grantha kI racanA kI thii| kRSNa vaidya ke putra mahendra jaina ne sa. 1709 me udayapura meM "dravyAvalIsamuccaya" likhA thA / tapAgacchIya hastiruciraNa ne sa0 1726 me "vadyavallabha" nAmaka roga cikitmA grantha likhaa| 18vI zatI me vinayamerugaNi ne "vidvanmukhamahanasArasagraha" aura muni mAnajI ne rAjasthAnI me "kavi pramoda" aura "kavi vinoda" nAmaka vaidyaka grantha likhe / bIkAnera ke rAmalAla mahopAdhyAya ne "rAmanidAnam" (rAmaRddhisAra) kI racanA kii| jayapura me kharataragacchIya dIpakacadra vAcaka ne sa0 1792 me mahArAjA jayasiMha ke kAla me "laghanapathya nirNaya" nAmaka upayogI grantha likhA thaa| kharataragacchIya yati rAmacandra ne "rAmavinoda" aura "nADIparIkSA", zvetAmbara gaDagacchIya prAcArya jinasamudrasUri ne "vaidyacintAmaNi" kI tathA bIkAnera ke kharataragacchIya dharmasI yA dharmavaddhana ne "DabhakriyA" kI rAjasthAnI me racanA kI thii| lakSmIvallabha ne mabhunAthakRta saskRta "kAlajJAnam" kA sa0 1741 me padyamaya bhASAnuvAda kiyA thaa| sa0 1755 me kharataragacchIya samaratha ne vaidyanAtha putra zAntinAtha ke maskRta "rasamajarI" para padyamaya bhASA TIkA likhI thii| mathena rAkhecA jogIdAsa ne mahArAja kuvara jorAvarasiMha kI prAjJA se bIkAnera me sa0 1762 me "vaidyakasAra" kI racanA kI thii| phatehapura zekhAvaTI ke nivAsI cainasukha yati ne sa. 1820 me bopadevakRta "zatazlokI" kI rAjasthAnI gadya me "zatazlokI bhApATIkA" tathA lolibarAjakRta "vaidyajIvana" para "vaidyajIvanaTabA" likhe| bIkAneravAsI malakacanda ne yUnAnI cikitsA zAstra ke tivvasahAbI" kA padyamaya bhASAnuvAda "vaidyahulAsa" (tibbasahAvI bhApA) nAma se kiyA thaa| 49

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pajAba me phagavADA me meghamuni ne sa0 1818 me 'meghavinoda" nAmaka roganidAna-cikitsA para tathA mahArAjA raNajItasiMha ke kAla me yati gagArAma ne amRtasara meM sa0 1878 me rogo ke nidAna para "gagayati nidAna" nAmaka upayogI grantha likhe the| ina grantho ke antaraga parIkSaNa se jJAta hotA hai ki iname jaina dharma ke tatvo-ahiMsA, samabhAva kA pAlana karate hue madya, mAsa, madhu kA niSedha pAyA jAtA hai| rasacikitsA eva rasayogo kA bAhulyena upayoga milatA hai| nidAna kI dRSTi se nADIparIkSA, mUtraparIkSA para vizeSa dhyAna diyA gayA hai| kalyANakAraka me to mAsa-bhakSaNa-niSedha para yuktiyukta vivecanA kI gaI hai / kucha grantha "AmnAyagrantha" (guTako) ke rUpa meM bhI milate hai / jaina yati-muniyo ke upAsare tathA zrAvako dvArA nirmita dharmArtha cikitsAlayo ke nirmANa kI paramparA ne vaidyakavidyA ko amUlya yogadAna diyA hai| nizcita hI, unakI yaha dena sAskRtika aura vaijJAnika dRSTi se atyanta mahatvapUrNa kahI jA sakatI hai / prophesara, madanamohana mAlavIya rAjakIya mAyurveda mahAvidyAlaya udayapura (rAjasthAna) jyo mati-hIna viveka vinA nara, sAji mataga jo iMdhana Dhovai / kacana - bhAjana dhUri bharai zaTha, mUDha sudhArasa so paga dhauvai // vai-hita kAga uDAvana kArana, DAri udadhi 'mani' mUrakha rovai // syo nara-deha durlabhya banArasi, pAya ajAna akAratha khovai // mAThaka samayasAra 50

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jaina darzana meM janatAMtrika sAmAjika cetanA ke tatva DaoN. narendra bhAnAvata bhAratIya samAja-vyavasthA me janatantra kevala rAjanaitika sadarbha hI nahI hai| yaha eka vyApaka jIvana paddhati hai, eka mAnasika dRSTikoNa hai jisakA sambandha jIvana ke pArmika, naitika, Arthika, mAmAjika aura rAjanaitika sabhI pakSo se hai| isa dharAtala para jaba hama cintana karate haiM to jaina darzana meM janatAMtrika sAmAjika cetanA ke nimnalikhita mukhya tatva rekhAkita kiye jA sakate haiM: svatantratA samAnatA lokakalyANa ghamanirapekSatA 4 1 svatantratA svatantratA janatantra kI prAtmA hai aura jaina darzana kI mUla bhitti bhii| jaina mAnyatA ke anusAra jIva athavA prAtmA svatantra astitva vAlA dravya hai / apane astitva ke lie na to vaha kisI dUsare dravya para Azrita hai aura na isa para Azrita koI anya dravya hai| isa dRSTi se jIva ko prabhu kahA gayA hai--jisakA abhiprAya hai jIva svaya hI apane utthAna yA patana kA uttaradAyI hai / sadpravRtta prAtmA hI usakA miya hai aura duSpravRtta prAsmA hI usakA zatru hai| vaha apanI sAdhanA ke dvArA pUrNa mukti prApta kara sakatA hai / vaha svaya paramAtmA bana sakatA hai| jaina darzana me yahI jIva kA lakSya mAnA gayA hai| yahA svatantratA ke sthAna para mukti zabda kA prayoga huA hai| isa mukti prApti me jIva kI sAdhanA aura usakA puruSArtha hI mukhya sAdhana hai| cU ki jaina dRSTi me AtmA hI paramAtmadazA prApta karatI hai, ata yahAM vyakti ke astitva ke dharAtala para jIva ko IzvarAdhInatA aura karmAdhInatA dono se mukti dilAkara usakI pUrNa svatantratA kI rakSA kI gayI hai| jaina darzana kI yaha svatantratA nirakUza yA ekAdhikAravAditA kI upaja nahIM hai| isame dUsaro ke astitva kI svatantratA kI bhI pUrNa rakSA hai| isI bindu se ahiMsA kA siddhAnta ubharatA hai jisame jana ke prati hI nahI prANI mAtra ke prati mitratA aura bandhutva kA bhASa hai| pramAda dvArA kisI 51

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bhI prANI ko kSati pahu~cAnA, usa para pratibandha lagAnA. usakI svatantratA me bAdhA pahacAnA, hiMsA hai| jaba hama kisI ke svatantra cintana ko bAdhita karate haiM, usake bolane para pratibandha lagAte haiM aura gamanAgamana para roka lagAte hai to prakArAntara se kramaza umake mana, vacana aura kAyA rUpa prANa kI hiMsA karate haiN| isI prakAra kisI ke dekhane, sunane, sUdhane, cakhane, chune prAdi para pratibandha lagAnA bhI vibhinna prANo kI hiMsA hai| yaha kahane kI aAvazyakatA nahIM ki svatantratA kA yaha sUkSma udAtta citana hI hamAre mavidhAna ke svatantratA sambandhI maunika adhikArI kA utsa rahA hai| vicAra jagata me svatantratA kA bar3A mahatva hai| prAtma nirNaya aura matAdhikAra isI ke pariNAma haiN| kaI sAmyavAdI dezo me sAmAjika aura Arthika svatantratA hote hue bhI icchA svAtantrya kA yaha adhikAra nahI hai| para jaina dazana meM aura hamAre savidhAna me bhI vicAra svAtantrya ko sarvopari mahatva diyA gayA hai| mahAvIra ne spaSTa kahA ki pratyeka jIva kA svatantra astitva hai, isaliye usakI svatantra vicAra-cetanA bhI hai| prata jaisA tuma socate ho eka mAtra yahI satya nahIM hai| dUsare jo socate haiM usame bhI satyAza nihita hai| ata pUNa satya kA mAkSAtkAra karane ke lie itara logo ke sone hue, anubhava kiye hue satyAzo ko bhI mahatva do| unhe samajho, parakho aura Aloka me apane satya kA parIkSaNa kro| isase na kevala tumhe uma satya kA sAkSAtkAra hogA varan apanI bhUlo ke prati sudhAra karane kA tumhe avasara bhI milegaa| prakArAntara se mahAvIra kA yaha cintana janatAntrika zAsana-vyavasthA meM svastha virodhI pakSa kI aAvazyakatA aura mahattA pratipAdita karatA hai tathA isa bAta kI preraNA detA hai ki kisI bhI tathya ko bhalI prakAra samajhane ke lie apane ko virodha pakSa kI sthiti me rakha kara usa para cintana kro| taba jo satya nikharegA vaha nirmala, nivikAra aura niSpakSa hogaa| mahAvIra kA yaha vaicArika praudArya aura sApekSacintana svatantratA kA kavaca hai| yaha dRSTikoNa anekAnta siddhAnta ke rUpa meM pratipAdita hai| 2 samAnatA svatantratA kI anubhUti vAtAvaraNa aura avasara kI samAnatA para nibhara hai| yadi samAja me jAtigata vaiSamya aura Arthika asamAnatA hai to svatantratA ke adhikAra kA bhI koI vizeSa upayoga nhiiN| isaliye mahAvIra ne svatantratA para jitanA bala diyA utanA hI bala samAnatA para diyaa| unhe jo virakti huI vaha kevala jIvana vI nazvaratA yA sAsArika asAratA ko dekhakara nahI varan manuSya dvArA manuSya kA zopaNa dekhakara ve tilamilA uThe aura usa zopaNa ko miTAne ke lie, jIvana ke hara stara para samatA sthApita karane ke lie unhone krAnti kI, tIrtha pravartana kiyaa| janma ke sthAna para karma ko pratiSThita kara garIbo, dalito aura asahAyo ko ucca AdhyAtmika sthiti prApta karane kI kalA sikhaaii| apane sAdhanA kAla me kaThora abhigraha dhAraNa kara dAsI banI, hathakaDI aura beDiyo me jakaDI, tIna dina se bhUkhI, muNDitakeza rAjakumArI candanA se pAhAra grahaNa kara ucca pavitra rAjakula kI mahArAniyo ke mukAbale samAja me nikRSTa samajhI jAne vAlI nArI zakti kI prAdhyAtmika garimA aura mahimA pratiSThApita kii| jAtivAda aura varNavAda ke khilApha cheDI gayI yaha sAmAjika krAnti bhAratIya janatantra kI sAmAjika samAnatA kA mukhya AdhAra banI hai| yaha tathya pazcima ke sabhya kahalAne vAle tathAkathita janatAntrika dezo kI ragabheda nIti ke viruddha eka cunautI hai| 52

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mahAvIra kA vicAra pA kimAthika samAnatA ke vinA sAmAjika samAnatA adhika samaya taka kAyama nahIM raha sakatI aura rAjanaitika svAdhInatA bhI mAthika svAdhInatA ke prabhAva me kalyANakArI nahIM bntii| umaliye mahAvIra kA bala praparigraha bhAvanApara bhI rahA / zrAvaka ke vrato para jaba hama cintana karate haiM to lagatA hai ki ahiMsA ke samAnAntara hI parigraha kI maryAdA aura niyamana kA vicAra calA hai / gRhaspa ke liye mahAvIra yaha nahIM kahate ki tuma sagraha na karo / unakA bala isa bAta para hai ki prAyayAtA me adhika nAha mana karo aura jo sagraha karo usa para svAmitva kI bhAvanA mana rso| gavatamA svAmitva kA mAva hai-sagharSa hai, vagaM bheda hai| varga vihIna samAja racanA ke lie svAmitva kA vimajana jarUrI hai| mahAvIra ne isake lie parigraha ko sampatti nahI kahA, use mUryA yA mamatva bhAva rhaa| mIliye mahAvIra pAyaka ke prato me jo vyavasthA dI hai vaha eka prakAra se svaicchika svAmitva vimaMjana aura parisara maryAta, mIliMga kI vyavasthA hai| pAthika viSamatA ke unmUlana ke lie yaha prAvazyaka hai ki vyakti ke upArjana ke sona aura upabhoga ke lakSya maryAdita aura nizcita ho / gratama vAna para bana dete haiM kicorI karanA hI vajita nahIM hai balki cora dvArA curAI huI vastu ko lenA, cora ko preraNA phagnA, use kisI prakAra ko mahAyatA karanA, rAjya niyamo ke vigda pravRtti baranA, bhaThA mApatola pharanA, jhaThA dastAveja lipanA, jhUThI sAkSI denA, vastupro me milAvaTa karanA, pracchI vagna digpAkara paTiyA de denA prAdi saba pApa haiN| isa pravRtti ko rokane ke lie bhagavAna mahAvIra ne geta, makAna, monA-cAdI prAdi jevarAta. dhana-dhAnya, pazu-pakSI-jamInajAyadAda prAdi ko maryAdina karane para jora diyA hai aura icchApo ko uttarottara niyantrita karane kI bAta kahI hai| jina ke aise sroto me vacate rahane kI bAta kahI gayI hai jinase hiMsA bar3hatI hai, kRSi utpAdana ko hAni pahacanI hai aura prasAmAjika tatvo ko protsAhana milatA hai| bhagavAna mahAvIra ne aise vyavamAyoM ko karmAdAna ko mazA dI hai aura unakI sasyA pandraha batalAyI hai| prAja ke madana meM jagala me prAga lagAnA, jagala prAdi kaTavAkara becanA, asayata jano kA popaNa pharanA prarthAn pramAmAjika tatvoM ko poSaNa denA prAdi para roka kA vizeSa mahatva hai| 3-lokakalyANa * jamA ki phahA jA cukA hai bhagavAna ne sagraha kA niSedha nahIM kiyA hai calki AvazyakatA se adhika sagraha na karane ko kahA hai / isake do phalitArtha hai-eka to yaha ki vyakti apane lie jitanA prAvazyaka ho utanA hI utpAdana kareM aura niSkriya bana jAya / dUsarA yaha ki apane lie jitanA prAvazyaka ho utanA to utpAdana kare hI aura dUsaro ke lie jo prAvazyaka ho umakA bhI utpAdana kreN| yaha dUsarA artha hI abhISTa hai| jaina dharma puruSArthapradhAna dharma hai / ata yaha vyakti ko niSkriya va akamaNya banAne kI zikSA nahIM detA / rASTrIya utpAdana me vyakti ko mahattvapUrNa bhUmikA ko jaina darzana svIkAra karatA hai para vaha utpAdana zopaNa, jamAkhorI aura prArthika viSamatA kA kAraNa na bane, isakA viveka ragvanA Avazyaka hai| sarakArI kAnUna-kAyade to isa dRSTi se mamaya-samaya para banate hI rahate hai, para jaina sAdhanA me vrata-niyama, tapa-tyAga aura dAna-dayA ke mAdhyama se isa para niyantraNa rakhane kA vidhAna hai| yahA sevA ko mahatvapUrNa sthAna diyA gayA hai / imI sevA-bhAva se dharma kA sAmAjika pakSa ubharatA hai| jaina dharmAvalambI zikSA, cikitsA,

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chAtravRtti, prAvi ke rUpa me aneka TrasTo ke mAdhyama se rASTra kI mahAn sevA kara rahe haiN| jaina zAstro me zrAhAravAna, jJAnadAna, auSadhadAna aura abhayadAna ko mahatva diyA gayA hai / mahAvIra ne spaSTa kahA hai-jaise jIvita rahane kA hame adhikAra hai vaise hI anya prANiyo ko bhI / jIvana kA vikAsa sagharSa para nahI sahayoga para hI zrAdhArita hai / jo prAraNI jitanA adhika unnata hotA hai usame usI anupAta me sahayoga aura tyAgavRtti kA vikAsa dekhA jAtA hai / ata karaNa me sevAbhAva kA udreka tabhI hotA hai jaba zrAtmavat sarvabhUteSu jaisA udAtta vicAra zepa sRSTi ke sAtha AtmIya sambandha joDa pAtA hai| isa sthiti me jo sevA kI jAtI hai vaha eka prakAra se sahaja sphUrta sAmAjika dAyitva hI hotA hai / lokakalyANa ke lie apanI sampatti visarjita kara denA eka bAta hai aura svayaM sakriya rUpa meM ghaTaka banakara sevA kAryoM me juTa jAnA dUsarI bAta hai| pahalA sevA kA nakArAtmaka rUpa hai jabaki dUsarA sakArAtmaka rUpa / isame sevA vratI "slIpiMga pArTanara" banakara nahIM raha sakatA, use sajaga praharI bana kara rahanA hotA hai| loka sevaka me saralatA, sahRdayatA aura savedanazIlatA kA guNa honA zrAvazyaka hai / sevAvratI ko kisI prakAra kA aham na chU pAe zrora vaha sattA lipsu na bana pAe, isa bAta kI satarkatA pada-pada para baratanI jarUrI hai| vinaya ko jo dharma kA mUla kahA gayA hai, usakI arthavattA isa sandarbha me baDI gaharI hai / lokasevA ke nAma para apanA svArtha sAdhane vAlo ko mahAvIra ne kahA hai ki jo jIvana sAdhano para vyaktigata svAmitva kI sattA sthApita kara dUsaro ke savibhAga ko nakAratA hai, jo apane lie hI sagraha karake rakhatA hai aura dUsaro ke lie kucha bhI nahI rakhatA, jo maryAdA se adhika bhojana eva jIvana sa dhano kA svaya upabhoga karatA hai, vaha ArAdhaka nahI, virAdhaka hai / 4- dharma nirapekSatA svataMtratA, samAnatA aura lokakalyANa kA bhAva dharmanirapekSatA kI bhUmi me hI phala-phUla sakatA hai| dharmanirapekSatA kA artha dharma-vimukhatA yA dharma-rahitatA na hokara sAmpradAyika bhAvanA aura sArvajanika samabhAva se hai| hamAre deza me vividha dharma dhIra dharmAnuyAyI hai| ina vividha dharmoM ke anuyAyiyoM meM pArasparika sauhArda, sammAna ghora ekya kI bhAvanA banI rahe, sabako apane apane DhaMga se upAsanA karane aura apane apane dharma kA vikAsa karane kA pUrNa avasara mile tathA dharma ke AdhAra para kisI ke sAtha bheda bhAva yA pakSapAta na ho isI dRSTi se dharmanirapekSatA hamAre savidhAna kA mahatvapUrNa aga banA hai| dharma-nirapekSatA kI isa paryabhUmi ke prabhAva mena svataMtratA Tika sakatI hai aura na samAnatA aura na loka-kalyANa kI bhAvanA panapa sakatI hai / jaina tIrthaMkaroM ne sabhyatA ke prArambha meM hI zAyada yaha tathya hRdayagama kara liyA thaa| isIliye unakA sArA cintana dharmanirapekSatA arthAta sArvajanika samabhAva ke rUpa me hI claa| isa sambandha me nimnalikhita tathya vizeSa mahatvapUrNa hai 1 jaina tIrthaMkaroM ne apane nAma para dharma kA nAmakaraNa nahIM kiyaa| "jaina" zabda bAda - kA zabda hai| ise samaNa ( zramaNa ) mahaMM dhaura nirdvandha dharma kahA gayA hai| amaraNa zabda samabhAva, zramazIlatA aura vRttiyo ke samana kA paricAyaka hai| dharhada zabda bhI guNavAcaka hai jisane pUrNa 54

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yogyatA-pUrNatA prApta karalI hai vaha hai-arhata / jisane saba prakAra kI granthiyo se chuTakArA pA liyA hai vaha hai nigrantha / jinhone rAgadvapa rUpI zanumo, Antarika vikAro ko jIta liyA hai ve jina kahe gaye haiM aura unake anuyAyI "na" / isa prakAra jaina dharma kisI vizepa vyakti, sampradAya yA jAti kA paricAyaka na hokara una udAtta jIvana pradarzoM aura sArvajanika bhAvo kA pratIka hai jiname sasAra ke sabhI prANiyo ke prati maMtrI bhAva nihita hai| 2-jaina dharma me jo namaskAra maya hai, usame kisI tIrthakara, prAcArya yA guru kA nAma lekara vadanA nahI kI gayI hai| umame pacaparameSThiyo ko namana kiyA gayA hai| Namo arahatANa, Namo siddhANa, Namo pAyariyAraNa, rAmo uvajjhAyAraNa, gamo loe sabasAhUNa, arthAt jinhone apane zatruno para vijaya prApta kara lI hai, una prarihato ko namaskAra ho, jo saMsAra ke janma-maraNa ke cakra se chUTakara zuddha paramAtmA bana gae haiM, una siddho ko namaskAra ho, jA darzana, jJAna, cAritra tapa prAdi prAcAro kA svaya pAlana karate hai aura dUsaro se karavAte haiM, una prAcAryoM ko namaskAra ho, jo prAgamAdi jJAna ke viziSTa vyArayAtA haiM aura jinake sAnnidhya me rahakara dUsare adhyayana karate haiM, una upAdhyAyo ko namaskAra ho, loka me jitane bhI satpuruSa hai una sabhI sAghuro ko namaskAra ho, cAhe ve kimI jAti, dharma, mata yA tIrtha se sambandhita ho| kahanA na hogA ki namaskAra mana kA yaha guNaniSTha prAdhAra jaina darzana kI udAracetA sArvajanika bhAvanA kA merudaNDa hai| 3-jaMna darzana ne prAtmavikAsa ko sampradAya ke sAtha nahI balki sadAcaraNa va dharma ke sAtha joDA hai| mahAvIra ne kahA kimI bhI paramparA yA sampradAya me dIkSita, kisI bhI liMga me, strI ho yA purupa, kisI bhI veza meM, sAdhu ho yA gRhastha, vyakti apanA pUrNa vikAsa kara sakatA hai| usake lie yaha prAvazyaka nahIM ki vaha mahAvIra dvArA sthApita dharma sagha me hI dIkSita ho / mahAvIra ne azrutvA kevalI ko jisane kabhI bhI dharma ko sunA nahI, parantu citta kI nirmalatA ke kAraNa, kevalajJAna kI kakSA taka pahacAyA hai| pandraha prakAra ke siddho me anya liMga aura pratyeka buddha siddho ko, jo kisI sampradAya yA dhArmika paramparA se prerita hokara nahI. balki apane jJAna se pravuddha hote haiM, sammilita kara mahAvIra ne sAmpradAyikatA kI nissAratA siddha kara dI hai| prAcArya haribhadra ne spaSTa kiyA hai-"mahAvIra ke prati merA pakSapAta nahI hai aura kapila prAdi ke prati merA dveSa bhAva nahIM hai| maiM usI vANI ko mAnane ke lie taiyAra hai jo yukti-yukta hai|" / vastuta dharma nirapekSatA kA artha dharma ke satya se sAkSAtkAra karane kI taTastha vRtti se hai| nirapekSatA arthAt apane lagAva aura dUsaro ke dvaipa bhAva se pare rahane kI sthiti / isI artha me jaina darzana me dharma kI vivecanA karate hue vastu ke svabhAva ko dharma kahA hai| jaba mahAvIra se pUchA gayA ki pApa jise nitya dhrava aura zAzvata dharma kahate haiM vaha kaunasA hai ? taba unhone kahA-kisI prANI ko mata mAro, usa para upadrava mata karo, kisI ko paritApa na do aura kisI kI svatantratA kA apaharaNa na kro| isa dRSTi se jo dharma ke tatva hai prakArAntara se ve hI janatAntrika sAmAjika ghetanA ke tatva haiN| 55

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uparyukta vivecana se yaha spaSTa hai ki jaina darzana janatAntrika sAmAjika cetanA se prArambha se hI apane tatkAlIna sadarbhoM meM sampRkta rahA hai| usakI dRSTi janatantrAtmaka pariveza me rAjanaitika kSitija taka hI sImita nahI rahI hai usane svatantratA aura samAnatA jaise janatAtrika mUlyo ko lokabhUmi me pratiSThita karane kI dRSTi se mahilA, dhanekAnta aura parigraha jaise mUlyavAna sUna diye haiM aura vaiyaktika tathA sAmAjika parAtala para dharma siddhAnto kI manovijJAna aura samAjavijJAna sammata vyavasthA dI hai| isase nizcaya hI sAmAjika aura dhArthika kSetra me mAskRtika svarAjya sthApita karane kI dizA milatI hai| saha-prophesara hindI vibhA rAjasthAna vizvavidyAlaya jayapura (rAjasthAna) jaise sudhA ko naSTa karane ke lie anna hotA hai tathA jisa taraha pyAsa ko naSTa karane ke lie jala hai, vaise hI viSayo kI mukha tathA pyAsa ko naSTa karane ke lie dhyAna hai| bhagavatI ArAdhanA, 1901 vinayarahita manuSya kI sArI zikSA nirarthaka hai| vinaya zikSA kA phala hai aura vinaya ke phala sAre kalyANa haiM / bhagavatI dhArAdhanA, 128 dharmAtmA kA jAgaraNa (sakrima honA) aura adharmAtmAoM kA sonA (niSkriya honA) sarvottama honA hai| aisA varasa deza ke rAjA kI bahina, jayantI ko jina (mahAvIra ) ne kahA thaa| samAsuta, 162 yaha vastu merI hai aura yaha vastu merI nahI hai; yaha merA kartavya hai aura yaha merA kartavya nahI hai isa prakAra hI bAravAra bolate hue usa vyakti ko kAla le jAtA hai| mata kaise pramAda kiyA jAe ? 1 56 sama, 160

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rASTrIya vikAsa yAtrA meM jainadharma evaM jaina patrakAroM kA yogadAna zrI jinendra kumAra jaina mamAcAra kahane yA sunane kI pravRtti utanI hI purAnI hai jitanI ki mAnava kI utpatti / pAdima mAnaya ne apane bhAvoM ko vyakta karane ke lie bhale hI saketo yA vANI kA mAdhyama apanAyA hogA, parantu umaphe pIche nepathya meM koI na koI khabara avazya thii| sabhyatA ke vikAsa ke sAtha-sAtha jaise-jaise samAja meM aneka parivartana prAya, umI taraha sacAra mAdhyamo me bhI parivartana Aye hai / samAcArapatra ko samAja kA darpaNa mAnA jAtA hai aura patrakAra ko itihAsa kA mukhya pravaktA / vartamAna meM mamAcArapatra ko mAtra samAcAra prApti kA sAdhana hI nahI mAnA jAtA, apitu ume janasAdhAraNa kA zikSaka bhI mAnA jAtA hai| janatAtrika dezo me samAcArapatra kA mahatva sasada ke bAda dUsare nambara para prAtA hai| yahI kAraNa hai ki patrakAritA ko mAtra roTI-rojI kA sAdhana mAnakara nahIM calA jAtA, yaha mAnava jAti ke jIvana vikAsa kI mahatvapUrNa AdhArazilA hai| jainadharma vizva kA mahatvapUrNa dharma hai / hame isa bAta kA garva hai ki hamane mAnava samAja ko arAjaka tatra se nikAla kara sabhya taya diyaa| agara bhagavAna RSabhadeva, bhagavAna mahAvIra, gaNadhara indrabhUti gautama, samrATa candragupta maurya prAdi mahApuruSa isa dharatI para avatarita nahIM hote to mAnava samAja ahiMsA-yuga me praveza hI nahI kara pAtA, mAnava me mAnava ke rUpa me jIvita rahane kI pAkAkSA hI utpanna nahI hotI / na janatabIya zAsana praNAlI kI bAta socI jAtI aura na itihAsa, mAhitya va patrakAritA kA koI astitva hI sthApita ho paataa| __ jainadharma ke prathama tIrthaMkara bhagavAna Rpabhadeva ne na kevala manuSya kI hI, apitu samasta prANImAtra kI jindagI kI khUbasUratI ko anabhava kiyaa| unakA Adarza thA ki svatatratA samasta prANImAtra kA janmasiddha adhikAra hai, jise kisI bhI sthiti me chInA nahIM jAnA caahie| unhone sabase pahale logo ko 72 kalAmo ke sAtha likhane kI kalA bhI btaaii|

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Aja janatatrIya zAsana-praNAlI ko sabase sArthaka zAsana vyavasthA mAnA jAtA hai, yaha jaina dharma kI hI dena hai / jaina paramparAyo me isakA ullekha hai| bhagavAna mahAvIra ne logo ko sahayoga, prema, ahiMsA aura tyAga ke rAste para calane ke liye prerita kiyaa| mahAvIra va gaunama ke savAda vizvapatrakAritA ko jainadharma kI anupama dena hai| patrakAritA kI dRSTi se yaha vizva kA sabase pahalA va lambA sAkSAtkAra mAnA jA sakatA hai| jana samrATa candragupta maurya ne sabase pahalI rASTrIya svatatratA, akhaNDatA va dhArmika sahiSNutA kI na kevala kalpanA hI kI, prapitu apane abhiyAna meM saphalatA bhI prApta kI / candragupta maurya ke putra bindusAra, pautra azoka dvArA lagAye gaye zilAlekha tatkAlIna itihAsa ke amara smAraka ke rUpa me Aja bhI maujUda hai| ye zilAlekha usa yuga ke samAcAra-patra hI mAne jAne caahie| bhAratIya saMskRti, sabhyatA aura itihAsa ko samRddhizAlI banAne me jainadharma kA ullekhanIya yogadAna rahA hai| prAcInakAla ke itihAsa kI sahI sthiti hamAre madiro, zilAlekho, Agamo yA gratho se jAnI jA sakatI hai| likhane kA tAtparya sirpha itanA hai ki hamane sasAra ko na kevala lipi yA vANI hI dI, apitu janatatra, svAdhInatA, akhaNDatA aura samanvayavAda ke siddhAta bhI diye| jisakAla me tIrthaMkara kI vANI kA udghopa hotA hai, madiro kA nirmANa hotA hai, zilAlekha gADe jAte haiM, sAhitya kI racanA kI jAtI hai aura samAcAra-patra kA prakAzana hotA hai, usIse usa samaya ke jIvana kI jhalaka dekhane meM sahAyatA milatI hai| Aja jisa rUpa meM bhArata jIvita hai, use jIvita rakhane ke lie hamAre pUrvajo ko na kevala athaka prayAsa karane par3e haiM, apitu aneka balidAna bhI dene par3e haiN| hAla ke varSoM meM deza para agrejo kA Adhipatya thA aura pAzcAtya saMskRti ke viruddha jabaradasta muhima cala rahI thI, hamAre tatkAlIna jaina vidvAna va patrakAra apane-apane tarIke se agraNI bhUmikA nibhA rahe the / "jaina bodhaka" patra kA lagabhaga eka sau varSa pUrva prakAzana prArambha huA thA, jo Aja taka jArI hai, isane rASTrIya cetanA ko jAgRta karane me Adarza bhUmikA nibhAI hai| isI prakAra unhI dino bAbU jJAnacanda jI jaina lAhaura se "jaina patrikA" kA prakAzana karate the| ve sAhasI va nirbhIka patrakAra the aura samAja sudhAra kA prakhaNDa yajJa calA rahe the / bhAvanagara se zve mUrtipUjaka patra "jainadharma prakAza" prakAzita hotA thA, ahamadAbAda se eka sthAnakavAsI vidvAna patrakAra zrI vADIlAla motIlAla zAha "jaina hituccha" patra prakAzita karate the| dillI se "jaina gajaTa" kA prakAzana hotA thaa| "jaina mitra" bhI hamArA purAnA pratiSThita samAcAra patra hai, jisake sampAdaka pada para pa0 gopAladAsajI baraiyA, pa0 nAthUlAla jI premI va zrI mUlacanda kizanadAsa kApaDiyA jaise taponiSTha patrakAra rahe haiM / svadezI Andolana ke samarthaka hone ke kAraNa ina sabhI patrakAro ko kitanI vikaTa musIbato kA sAmanA karanA paDA hogA, isakI sahaja hI kalpanA kI jA sakatI hai| "jaina bodhaka" ke sampAdaka vayovRddha eva variSTha jaina patrakAra mAnanIya zrI jI ke. pATIla isI gauravazAlI paramparA ke pratIka ke rUpa meM hamAre bIca maujUda haiN| 58

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jaina patrakAro kI sabase baDI vizeSatA yaha rahI hai ki unhone dhana kI apekSA naitikatA va prAmANikatA ko mahatva diyA / jo likhA vaha vivekasagata, dharmasagata va jJAnasagata likhA aura samasta vizva ko sumArga para lAne ke lie likhA / jaina patrakAro kI yaha bhI vizeSatA hotI hai ki vaha mAtra roTI-rojI ke lie patrakAritA ke kSetra me nahI paataa| mai jaina patrakAra ko vakta kI AvazyakatA ke rUpa meM anubhava karatA huuN| mAja na kevala bhArata hI apitu sArA sasAra hiMsA, vaira-vidveSa aura ghRNA kI prAga me jala rahA hai| varNavAda, jAtivAda, kSetrIyavAda aura sampradAyavAda ke nAma para manuSya ko manuSya se kATA jA rahA hai, sArI mAnavajAti netRtvahIna jaisI ho gaI hai| mAnava jo samAja va rASTra kA nirmANa karatA hai, dizAhIna hai| prata isa vikaTa sthiti me sahI netRtva dene ke lie tyAgI jaina satI, jaina vidvAno aura karmaTha jaina patrakAro kI jarUrata hai| maiM apane tIsa varSoM ke sakriya patrakAritA ke anubhava ke AdhAra para dRDhatApUrvaka dAvA kara sakatA hU~ ki hamAre samAja me aneka aise yogya va karmaTha patrakAra haiM jo antarrASTrIya va rASTrIya jAgRti utpanna kara sakane me samatha hai| jaina patrakAra bhalI prakAra jAnate hai ki dhArmika, sAmAjika aura rAjanaitika parivartana ke isa daura me dharma kI pavitratA va pratiSThA ko khatarA utpanna hotA jA rahA hai| briTena aura amarIkA Adi pazcimI dezo kI saskRti se vaibhava va bhautika sAdhana mile hoge, parantu zAti, prema va sadbhAvanA ke mUlya para jana patrakAra mAnava samAja ko dukha, zoSaNa va anyAya se isalie mukti dilA sakatA hai, kyoki vaha manuSyatA kI khUbasUratI se paricita hai aura ise aura adhika sUbasUrata banAne kI yogyatA rakhatA hai| - isake bAvajada vartamAna jaina patra-patrikAe rASTrIya dhArA se alaga-thalaga paDI dikhAI de rahI haiN| mAnavIya mUlyo kI pratiSThApanA me prAja ke jaina patrakAra cAhate hue bhI sArthaka bhUmikA nahIM nibhA rahe haiN| isake aneka kAraNa haiM, parantu sabase mukhya kAraNa hai apane hI samAja kI upekSA, asahayoga aura sakINatA / samAja pUrNatayA samartha hote hue bhI jainapatrakAro ko prakAzana ke samucita sAdhana upalabdha karAne kI dizA me pUrNatayA udAsIna hai| pichale eka sau varSoM me saikaDo aise vicAravAna va anubhavI jaina patrakAra apane hRdaya kI sampUrNa umaga ke sAtha isa kSetra me pAye lekina samAja ke makIrNa cintana ke kAraNa unhe gATha kA paisA aura patnI kA jevara luTA kara haTanA pddaa| unhe kitanA zArIrika va mAnasika kaSTa va apamAna sahanA paDA hogA, isakI kalpanA kara kaI yogya patrakAra cAhate hae bhI jaina patrakAritA meM apanA yogadAna nahIM kara paate| maiM apane samAja kA pUrNa sammAna karate hue vinamratApUrvaka nivedana karanA cAhatA hU~ ki pa0 gopAladAsa jI baraiyA aura pa0 nAthUlAla jI jaina jaise manIpI patrakAro ko bhale hI Aja hama kitanI hI aitihAsika pratiSThA deveM, lekina unheM tatkAlIna samAja se utanI sAmAjika pratiSThA nahI prApta huI, jitanI kI unhe milanI cAhie thii| vartamAna me jana vicAradhArA ke patra-patrikAmo se jo patrakAra juDe hue haiM, mujhe unakI vaicArika prativaddhatA va pratibhA me sadeha nahIM hai| mujhe apane jaina patrakAro para abhimAna hai ki ve

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sAmAjika upekSA va asahayoga ke bAvajUda jaina patrakAritA kI mazAla ko majabUtI se thAme hue haiN| yaha mazAla isI prakAra jalatI rahanI cAhie, jaba taka ki aise kucha loga sAmane nahI AyeM jo patrakAritA ke mahatva ko ThIka prakAra se samajhate ho / jaina patrakAro ko cAhie ki patrakAritA kI upayogitA samajhane vAle logo ko khojeM aura unhe mAge laaeN| sampAdaka-dainika yagalIDara maura dainipha jaina samAja 2073, ghIvAlo kA rAstA, jayapura (rAjasthAna) jaise tumhAre apane lie dukha priya nahIM hai, isI prakAra dUsare saba jIvo ke lie jAnakara ucitarUpa se saba jIvo se sneha karo tathA apane se tulanA ke dvArA unake prati sahAnubhUti rkkho| samaNasutta, 150 jisa prakAra kachupA apane aMgo ko apane zarIra meM sameTa letA hai, isI prakAra se medhAvI adhyAtma ke dvArA pApo ko sameTa letA hai, arthAt naSTa kara detA hai| samaNasusa, 137 tuma svayaM se svayaM ke lie jo kucha cAhate ho aura tuma svaya se svaya ke lie jo kucha nahIM cAhate ho, kramaza usako tuma dUsare ke lie cAho aura na cAho, itanA hI jina zAsana hai| samaNasutta, 24 60

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prAdhunika yuga meM jainadarzana kI prAsaMgikatA DaoN0 rAmajI siMha yaha jaina dharma kI viDambanA hai ki yadyapi imane kabhI vistAravAdI dhArmika prAkAMkSA nahI so, phira bhI yaha aneka mithyA kalpanAmro eva bhrama kA zikAra huA / ma prathama hinA kA prayaM hI nahI samajhA gayA / zrahiMsA-dharma kA zuddha zrAcaraNa talavAra kI dhAra para calane jamA kaThina kArya hai / sarvasva tyAga kI taiyArI ke binA isa zrahiMsA dharma kA sampUrNa pAlana bhI sambhava nahIM / mahisA nirbhayatA kI parAkASThA hai zrIra nirbhayatA vIratA kI nizAnI hai| hama niSyitA, nirvalatA aura nirupAya samarpaNa nahI, valki prAtmanyAya aura zrAtmasayama kA pratima mApadaNDa hai / kSamA vahI kara makatA jisake pAsa zakti hai / aura ahiMsA kSamAzIlatA kI pratima momA hai / isaliye mahinA vIro kA grastra hai / gAdhIjI ne bhI kahA hai ki "jahA kAyaratA prora hiMsA ke bIca cunAva hai, vahAM hinA ko sanAha dUMgA / " deza kAla kI paristhiti kA vivekapUrvaka vicAra kiye binA, mUDha bhAva se yadi koI samAja zrahiMsA kI andhapravRti karatA ho vaha vAstavika zrahamA nahI ho sakatI / yahI kAraNa hai ki eka tarapha to jaina coTI jaise kSudratama jIva ko bacAne ke lie apane prANo kA parityAga kara sakatA hai, to dUsarI zrora vizeSa avasara para vaha cakravartI samrATI kI prakSohiNI se ghora saMgharSa me bhI sakoca nahI karatA hai / isa prakAra jaina - prahiMsA "kusumAdapi komala" evaM "vastrAdapi kaThora" hai / imaliye grahamA kI pravRtti ke sAtha parAdhInatA kA sambandha joDA bhI nahI jA sakatA / hasA kA nAma bhI jinhone nahIM sunA, zrahiMsA kI sAdhanA jinhone nahI kI, aisI aneka jAtiyAM aura rASTra parAdhIna hue haiN| jaino ne zrahisA kA aisA anartha to nahI kiyA ki prajA kI zauryavRtti zithila ho / isake viparIta jaina samAja aura vizeSakara gujarAta kA itihAsa isa bAta kA sAkSI hai ki apane deza kA sarakSaNa karane ke lie jainadharmI vIra yoddhAzro ne zradbhuta tyAga aura raNakauzala dikhAye / zrAva ke jagataprasiddha kalAdhAma zrAdinAtha mandira kA nirmAtA vimalazAha jaina aisA yA jisane gujarAta kI senA ko sindhu nadI ke pAra kara gajanI kI sImA ko bhI / yuddha bhUmi me thA / vastupAla ne gurjara-svarAjya kI rakSA ke liye kaI bAra kiyA / bhImadeva nAmaka jaina senApati ne hI zahAbuddIna jaise bhajeya 3 "

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mugalo ke jamAne me bhI rAjasthAna me aneka jaina zUravIro kI kathAyeM itihAsa ke panno me zobhA pA rahI hai| isaliye jaina-ahiMsA ke sAtha parAdhInatA aura kAyaratA ko joDanA bhI anyAya hai| Aja to zastra se vIratA samA'ta ho cukI hai| hama paramANu yuga me pahuMca cuke haiM / ANavika zastro kA ekAdhikAra bhI samApta ho cukA hai| Aja ke aNubama aise zaktizAlI haiM jinake sAmane hirozimA-nAgAzAkI para choDe jAne vAle bama khilaune jaise haiN| ata mahAnAza ke lie do-tIna minaTa hI paryApta hoge / prANavika yuddha me vijaya-parAjaya kI vibhAjana rekhA nahIM rahegI, vijayollAsa manAne vAlA koI na rahegA, na parAjaya kI zarma se koI maregA / jo loga sImita aNuyuddha kI bAta karate haiM, ve bhUla jAte hai ki reDiyo-dharmitA se utpanna jahara prajanana zAstra ko hI khaNDita kara degaa| aimI sthiti me aNu-bama kA eka mAtra vikalpa ahimA hai| yaha ThIka hai ki Aja mahAzaktiyA ghAtaka astro se apane ko susajjita kara rahI haiM lekina yaha eka pravacanA hai / ve jAnatI haiM ki yuddha hone para dono pakSo kA marvanAza sunizcita hai / isaliye ahiMsA koI adhavizvAsa, koI pAkhaDa aura koI pAgalapana nahI yaha to paristhiti kA anivArya Adeza hai| yaha koI jIrNa-zIrNa, mAnavIya karuNA se utpanna durvala aura kAlavAhya bhAvanA nahIM, yaha to mAnava astitva ke liye ArtanAda hai / yaha ThIka hai ki hiMsA para se hamArA vizvAsa uTha cukA hai lekina kheda hai ki ahimA para vizvAsa jamA nahIM hai| yadyapi Aja ke vizva me hiMsA upayogI aura avaidhAnika siddha ho cukI hai, phira bhI ahiMsA kA AcaraNa nahI ho rahA hai| Aja isIliye yuddha kA bhaya, ghuTana, satrAsa mAnava ko dukhI kara rahA hai| vizvayuddha kI raNabhUmi se hiMsaka senA ke paira to ukhaDa cuke hai lekina samAja-parivartana ke lie hiMsA kA lobha bAkI hai| yaha ThIka hai ki samAja ke Arthika, rAjanaitika evaM sAmAjika jIvana me zopaNa, anyAya, utpIDana kAyama hai aura isa yathAsthiti ko bardAzta karanA na ahiMsaka hai na vIratA / yaha to kAyaratA hI hai / yadi hatyA hiMsA hai, to zoSaNa aura vipamatA, anyAya aura bhraSTAcAra bhI hiMsA hI hai / yaha sUkSma hiMsA jyAdA khataranAka hai / yadi kisI mAsUma bacce kI gardana kATanA hiMsA hai, to karoDo ko DAlaDA ke nAma para gAya aura sUpara kI carbI khilAnA bhI usase adhika kutsita aura gahita hiMsA hai| to prazna uThatA hai ki prAyika-zoSaNa eda viSamatA, nAgarika svatatratA eva sAskRtika svAyattatA Adi ke lie kyA hiMsA kA sahArA liyA jAya? hiMsA pratihiMsA ko janma detI hai aura prati hiMsA kA kahI anta nahI hai| hiMsA ke dvArA samAja-parivartana kA prayAsa eka mRgamarIcikA hai| hiMsA kA artha hai, dabAva aura davAva yA jora-javaradastI se jo bhI parivartana hogA, vaha asthAyI hogaa| itihAsa bhI isakA sAkSI hai ki hiMsaka krAti meM mAnavIya mUlyo kA dalana to ho hI jAtA hai, samAja kA vAtAvaraNa ghRNA-vidvapa Adi se viSAkta bhI ho jAtA hai| hiMsaka krAti ke garbha se adhinAyakavAda kA hI rAkSasa janma letA hai, jaise phrAnsa kI rAjya krAti se nepoliyana, igalaiNDa meM cArlsa prathama kI hatyA ke bAda kAmavela, rUsa me jAra ke vaza ke samUloccheda ke bAda sTAlina eka bagalAdeza me mujIba kI hatyA ke bAda jiyAurarahamAna / Aja vijJAna ne rAjya ko itanA zaktizAlI eva zastra-sampanna banA diyA hai ki zastra-zakti se hiMsaka Adolana bilkula nirupAya ho jAte haiN| prata Aja samAja-parivartana ke lie hiMsA atyanta avyAvahArika bhI ho gayI hai| siddhAntarUpa se bhI 62

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phAti vicAra parivartana mAnyatA-parivartana dhaura mUlya parivartana ko mUlya nahIM badale jA marate haiN| prata jitanI hI jyadA hiMgA hogI, isaliye samAja parivartana aura krAMti ke lie grava to eka mAtra rAstA kahate haiM aura jabaradastI se utanI hI kama krAMti hogI / baca gayA hai- prahiMsA kA / hinA korTa dhArmika makANDa nahIM, yaha hamArA jIvana dharma honA caahie| yahI kAraNa hai ki hinA ko sAdhanA manamA, vAnA aura karmaraNA honI cAhiye / karma kI sthUla hiMsA bhI utanI vicAra kA sAmrAjyavAda zrIra ekAntikatA phUTate haiM to kabhI karma me / isIlie vicAra vyavahAra me zrahimA - ye tIno jaina dharma kI me hI visphoTaka eva ganaranAka honI hai jitanI mana kii| hI to hiMsA ke bIja nirmANa karate hai jo kabhI bacano ke kSetra meM pranekA navAda, vANI ke nadarbha meM syAdvAda eva mAnavatA ko eka vahI deza hai / mAnya me nahI ho saktI vaha to samAja me hI hogii| prAdhunika yuga me rAjanaitika sAmrAjyavAda dina to sada ke hai, lekina prArthika sAmrAjyavAda kA yuga kAyama Aja bAjAra ko goja meM antarrASTrIya yuddha kI prANakA vaTatI jAtI hai| prArthika sAmrAjyavAda viSamatA evaM zoSaNa para papipTina hai| yadi hatyA hiMsA hai to parigraha bhI hiMsA hI hai| viSamatA bhI himA hI hai bhramaNa sakRti evaM jaina-paramparA me sAmyadRSTi prAcAra eva vicAra dono me prakaTa huI hai| jaina dharma nA bAhya-grAmyatara sthUla sUkSma saba prAcAra sAmyadRSTimUlaka ahiMsA ke kendra ke ghAsapAsa hI nirmita huA hai| jina pAcAra ke dvArA himA kA rakSaNa aura poSaNa ho, aise kisI bhI pAcAra ko jaina paramparA mAnya nahIM karanI hai| vicAra me mAmyadRSTi kI bhAvanA se hI anekAntavAda ni mRta huaa| apanI dRSTi yA vicAra ko hI pUrNa satya mAnakara usa para dhAgraha rakhanA yaha nAmyadRSTi ke lie ghAtaka hai| emI bhUmikA me se bhASA pradhAna syAdvAda dhIra vicAra-pradhAna nayavAda kAma vikAsa huA hai| isI prakAra lokajIvana me zrahimA kI sAdhanA ke lie aparigraha yA parIgrahaparimANAvrata kA vicAra chAyA parigraha vrata ke binA mahiMsA kI sAdhanA hI saMbhava mAnI gayI hai| yahI kAraNa hai ki jano ne hI nahIM pahiMsA ke mahAn sAdhaka buddha, IsA aura gA~dhI zrAdi savo ne aparigraha eva zrAdhunika madamaM me sAdA eva sarala jIvana para jora diyA hai| zrAja to ghAvazyakatAoM kI vRddhi kA rAga jima pathama svara meM gAyA jA rahA hai evaM sampatti kI maryAdA jisa prakAra asIma ho rahI hai, bhoga-vilAsa ke dvAra jisa prakAra prazasta ho rahe haiM, usa sadarbha me aparigraha hI eka mAtra zastra hai jo sampatti gagraha kI asvastha joDa se utpanna hiMsA se hame bacA sakatA hai| isI ko hama cAhe to zrAtmamayama kA nAma deM yA ise hama svaicchika daridratA (voluntary poverty) kI majJA deM / lobha kI aniyantrita uddAma ghArA hI prAja prAntarika kalaha eva antarrASTrIya sagharSa kI hai / mahAvIra kI aparigraha bhAvanA ko gAvI ne TrasTIzipa ke rUpa me rakhA / bApU jaise zrahiMsAbhakta ne kahA thA "svatantratA prApti ke bAda yadi daulatamanda apanI marjI se mampatti kA vitaraNa go me nahI kareMge, to khUnI krAMti ko koI roka nahIM sakegA / " isaliye zrAja hamAre sAmane do hI vikalpa haiM - yA to vyakti sampatti rakhate hue bhAmAzAha yA seTha jamanAlAla bajAja banakara yaza prApta kareM yA phira sattA lolupo ke caraNo me nitya apamAnita hokara bhI anta me haviSya banane ke liye vivaza hokara taiyAra rhe| jise jaina darzana aparigraha kahatA hai, rakta krAMti me use hama sarala 63

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eva sAdA jIvana kaha sakate hai, use hama vyavasAya me saccAI yA ImAnadArI kaha sakate haiN| zoSaNamukta jIvana ke lie zrama-niSTha jIvana Avazyaka hai, samatAmUlaka samAja-vyavasthA aparihArya hai| yahI kAraNa hai ki zramaNa saMskRti sAmya, zama aura zrama ke AsapAsa hI vikasita huI hai| Aja to yaha pahale se kahI jyAdA prAsaMgika hai / ahiMsA aura aparigraha kI bhAvanA ke sAtha-sAtha tapa aura tyAga kI bhAvanA anivArya rUpa se sambandhita hai / jaba taka rAga-dveSa Adi malina vRttiyo para vijaya prApta nahI kI jAya taba taka saba vyartha hai / jisa ahiMsA, tapa yA tyAga se hama rAga-dveSa para vijaya prApta nahI kara sake, vaha ahiMsA, upa yA tyAga saba bekAra eva prAdhyAtmika dRSTi se anupayogI hai| yahI kAraNa thA ki bhagavAna mahAvIra ne vItarAgatA kA Agraha kiyaa| rAga-dveSa kI vijaya hI sabase baDI jIta eva sabase bar3I vIratA hai| isIlie to hama apane prArAdhya ko mahAvIra eva apane dharma ko jina (jaina) dharma kahate hai| Aja ke yuga me vItarAgatA koI dhArmika rUvivAda nahIM balki manovaijJAnika anivAryatA hai| Aja hamArA antara kSata-vikSata ho rahA hai, hamArA parivAra TUTa rahA hai| paDosa me tanAva hai| samAja me avizvAsa eva rASTro ke bIca ghRNA eva hiMsA kI jyAlAmulI cala rahI hai| hamArA mAnasa atyanta udvigna aura prazAnta hai / isIlie to hame Aja prakSobhavRtti svastha eva zAnta rahane ke lie bhI Avazyaka hai / sthitaprajJatA yA vItarAgatA Aja ke yuga kI sabase baDI mAga hai / tanAva meM jIkara yA to hama mAnasika asantulana ko prApta kareM yA phira sukha se jIyeM eva zAnti se mareM / yaha sAmyadRSTi hI jaina darzana kA mUla hai| adhyakSa, gAdhI vicAra vibhAga bhAgalapura vizvavidyAlaya bhAgalapura (bihAra) AtmAe~ tIna prakAra kI hotI hai bahirAtmAeM, prantarAtmAe~ aura parama prAramAe~, aura parama AtmAe~ do prakAra kI hotI hai zrarahata zrAtmAeM aura siddha zrAtmAe~ / ug, 178 zarIrarUpI indriyA~ hI bahirAtmA hai; zarIra se bhinna dhAtmA kA vicAra hI antarAtmA hai, tathA karma-kalaka se mukta jIva parama AtmA hai / parama-dhAramA hI deva kahA gayA hai| 64 samayAsurA, 179

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jaina darzana aura vizvazAnti prAcArya pijaya indradinna sUri feerint do gAvimA prA mohai, vahA~ paramANu off MTfgAra para vizva ke rASTra gari Pr-arrTALPAT T para garayo gAye gA kara rahe hai| Penfarmi 114 pizAntipI patyanta pAvazyakatA 1. If therefortunifeTE mAritA mI papI meM pose jA ma : T parimA, pogAnta paura aparigraha siddhAnta mAla cirmir fIATMt. game mamAna samAra prema ke svarNasUtra meM 47 f eri poragamIbhAvA pAtI hai, jisase sampradAya, zipama pArina nA, paga mAyanA kA bodha hotA hai| yahI sUna vizvakArartutmA 'mAMgapaTambamama'kI paapaagnaa| ga rama napaEL mAmaya hai| janadarzana kA dUsarA nAma anekAntainf i mAI, gAya me pranema pakSa hai-mamagra dRSTikoNo samagya yo parama ra gA yadI pakAnta darzana kI sUcI hai| isa vizva me panA mA-mAgara, pranaya dhama: mampradAya aura jAniyA, mayake prati madabhAya rakhanA anekAnta gAyA niSTaya / pAna gayAmA dUra kara zAzvata gAya ko ujAgara karatA hai| yadi poga emAgavAra (yAdA voTaphara anekAnavAda prapanAyeM to vizvazAnti nizcita hai| bAdazA kA parigraha-midAnta-pana-gampatti ke prati prAsakti (mU ) nahI rakhanA hai| maguppa papane monigamagAyA gaTAne ma dina-rAta eka kara rahA hai, chala-kapaTa karatA hai| dUsaro ko duma phpaataa| yadi parigraha-gidyAnnamA prapanA to vaha dhana-sampatti ko nIti-nyAya se ajita phaggA, jitanI prAyazyapatA hogI, utanI hI mAmagrI sacita karegA, zeSa sampatti ko dAnAdi paropakAra meM vyaya pregaa| pA-mammati mamAja kI-sakA svAmitva kevala dhana-svAmI kA hI 65

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nahI hai, kyoki isakI prApti me dUsaro kA bhI sahayoga hai - 'parasparopagraho jIvAnAm' (zrItattvArthasUtra - 521 ) / aparigraha siddhAnta ke apanAne se sagrahakhorI miTegI, kAle dhana kI samApti hogI, nItinyAya kI sthApanA hogI / phalasvarUpa pArasparika vaimanasya, parisparddhA aura svArtha ke miTane se santoSa phailegA / isase vizvazAnti kI sthApanA hogI / - OM zAnti 41, rIja roDa (AdIzvara cauka) bAlakezvara bambaI - 400006 caritrahIna vyakti ke dvArA atyadhikarUpa se bhI phDhA huA zruta kyA prayojana siddha karegA ? jaise ki andhe vyakti ke dvArA jalAe gae bhI lAkho karoDo dIpaka usake lie kyA prayojana siddha karege ? samaNasutaM, 266 mokSa puruSArthaM kisI varga me sammilita nahI hai isaliye saMskRta meM ise prapavarga kahate haiM, varga vihIna kahate haiM / parantu dharma, artha aura kAma Apasa me sambaddha haiM isaliye inhe trivarga kahate hai / mokSa akelA aura ye tIna, phira bhI mokSa kI sAmarthya dekho, yaha akelA hI, ina tIno ko samApta kara detA hai / 66 bhAcAya vidyAsAgara mokSa puruSArtha ke lie joDane kI AvazyakatA nahIM hai, sirpha choDane kI AvazyakatA hai / ajJAnI jIva jina para padArthoM ko bahuta samaya me joDatA hai, jJAnI jIva unhe antarmuhUrta me choDa detA hai / bharata cakravartI ko apanA vaibhava joDane me sATha hajAra varSa lage, para choDane me kitane varSaM lage 1 varSa nahI, antarmuhUrta ke bhItara sArA vaibhava choDakara ve sarvajJa bana gaye / AcAya vidyAsAgara

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videzoM meM prAkRta aura jainavidyAoM kA adhyayana DaoN. harIndrabhUSaNa jaina bhAratake bAhara jarmanI, jApAna, rUsa, amerikA, AsTreliyA, iglaNDa, phAsa, beljiyama, phinalaiNDa prAdi dezome prAqata aura jaina vidyAproke vividha rUpopara paryApta zodhaparNa adhyayana kiyA jA rahA hai| aneka dezome vibhinna vizvavidyAlayome isase sambandhita vibhAga haiM jo isa adhyayanako nayI dizA de rahe haiM / isa lekhame hama isa kAryame bhAga lenevAle viziSTa vidvAno aura unake kAryoMkA sakSipta vivaraNa denekA prayAsa kara rahe hai| jarmanIme jaina vidyAprokA adhyayana bhAratIya vidyAke adhyayanakI dRSTi se jarmanI sabase pramukha rASTra hai| yahAM prAya. pratyeka vizvavidyAlaya me bhAratIya vidyAkA adhyayana aura zodha hotA hai / unnIsavI tathA bIsavI sadIke kucha pramukha jaina vidyAvettAproke viSayame anyatra likhA gayA hai / usake pUrakake rUpame hI yaha varNana lenA cAhiye / pheDarala ripablika oNpha jarmanIke goTiMjana vizvavidyAlayake bhAratIya ena bauddha vidyA vibhAgame do prAcArya kAryarata haiM-DA0 gusTavarAMTha aura DA0 henza vezarTa / ye dono hI prAkRta tathA jainadharmake viziSTa vidvAna haiM / Apake sahayogase 'bhAratIya vidyAnokA paricaya tathA jainadharma tathA jaina sAhityake kSetrameM jarmanIkA yogadAna' nAmaka pustakeM (agnejIme) likhI gaI hai| jarmanIke vaoNna vizvavidyAlayake prAcya vidyA vibhAgame prAcArya DA0 klAsa phizara bhAratIya kalA ke antargata jaina mUrtikalAkA bhI adhyApana karate rahe haiN| jana kalAke sambandhame unake aneka nibandha vAyasa praoNva ahiMmA tathA jaina jarnalame prakAzita hue hai| baliname DA. candrabhAla tripAThI dasa varSose, jarmana pustakAlayome vidyamAna jaina pANDulipiyoke sambandhame zodha kArya kara rahe hai| 1975 me unakA 'sTrAsavargakI jaina pANDulipiyokI sUcI' nAmaka grantha balina vizvavidyAlayase prakAzita huA thaa| 1977 me unhone jarmana bhASAme "keTelogIjI ru gsa TreDIzana Dera jainAja" nAmase eka nibandha bhI likhA hai| isame unhone jarmanIke vibhinna pustakAlayome prApta jaina pANDulipiyoke sambandhame vaijJAnika paddhatise vistRta jAnakArI dI hai| inake do aura mahattvapUrNa nibandha haiM (1) 'ratnamaJjUSA eNDa chandovicittI' tathA (2) jaina kankorDensa eNDa bhASya kankorDansa / prathama nibandhame ratnamanjUSA (praparanAma majUpikA) ko saskRta 67

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bhApA me nibaddha jaina chanda zAstrakA eka prasiddha grantha nirupita kiyA gayA hai| dvitIya nibandha unhone DaoN0 klAsabra nake sAtha likhA hai| kankonDainsa zodhakI eka nayI vaijJAnika paddhati hai jisame paca kArDoM para pRthak-pRthak prAgamo tathA unakI TIkA, niyukti aura bhASya Adi me upalabdha gAthAnoko akArAdi kramase sakalita kara unake AdhAra para zodhakA mArga prazasta kiyA jAtA hai| pazcima jarmanI (valina) ke phAivarga vizvavidyAlayake prAcyavidyA vibhAgake prAcArya DaoN0 ulariza znAiDara prAkRta bhApAke viziSTa vidvAna hai| ve azokake zilAlekho para bhASA-vaijJAnika dRSTise zodha kArya kara rahe haiM / myUnikhake DaoN0 e0 maiTe, vaoNrnake DaoN. hinUbara aura balinake DA0 bole tathA DA0 brana, DA0 molara Adi jaina vidyAproke kSetrame aba pAge pA rahe haiN| jApAnameM janavidyAeM jApAname jaina darzanake adhyayanakA pracAra karanekA prathama zreya DA0 I0 nAkAmurAko hai| ve Ajakala rIso vizvavidyAlayame sammAnita prAcAryake padapara pratiSThita haiN| ve jarmanIke prasiddha vidvAna DA0haramana yAkobIke ziSya rahe haiN| jApAnake dvitIya jaina vidvAna DA0 eca0 nAkAmurA hai| unhone jana aura bauddha darzanakA tulanAtmaka adhyayana kiyA hai / DA0 esa0 mAtsunAmIne jarmanIke jainavidyA manISI DA0 zubrigase jaina Agama aura ardhamAgadhIkA adhyayana kiyA hai| ve Ajakala rIso vizvavidyAlayame prAcArya haiN| inake atirikta, jApAname Ajakala kucha taruNa pIDhIke loga bhI jaina darzanake adhyayanaadhyApaname dattacitta haiN| zrI nAgAsAkI proTAnI vizvavidyAlayame sahAyaka prAcArya haiN| ve nAlandAme DA0 satkArI mukarjIke ziSya rahe hai| unhone prAcArya hemacandrakI pramANamImAsAkA jApAnI bhApAme anuvAda kiyA hai / isI prakAra DA0 esa0 aokuNDAne jarmanIke DA0 ela0 pAlsaDophese jainAgama aura prAkRtakA adhyayana kiyA hai| inhone jarmana bhASAme pAina digambara DogmeTIka nAmaka pustaka likhI hai| zrI TAikana hanAkI, DA0 nathamala TATiyAke ziSya hai| unhone aNuyodvArAIkA agrejI anuvAda kiyA hai / sva. DA0 e0 ena0 upAdhyeyakI ziSyA kumArI esa0 prohIrAne ela0 DI0 isTIcyUTa, ahamadAbAdame jainadharma para zodha kI hai| TokAI vizvavidyAlayake sahAyaka prAcArya zrI TAkAhAsIne banArasa hindU vizvavidyAlaya tathA ela0 DI0 isTIcyUTa, ahamadAbAdame jainadharma adhyApana kiyA hai| unake jApAnI bhASAme tIna jaina nibandha prakAzita ho cuke haiM / isa pIDhIke eka agragaNya vidvAna DA0 prAtsuisI Uno hirozimAke darzana-vibhAgake adhyakSa hai| ve 1954-57 me banArasa hindU yUnivasiTIme pro0 TI0Ara0 mUrti tathA pa0 dalasukha mAlavariNayAke ziSya rahe hai| unhone agrejI tathA jApAnI bhASAme jainadharma para aneka nivandha likhe haiM jiname syAdvAda, AtmA, karma, jJAna, pramANa prAdikI samIkSA kI gaI hai| pro0 Uno jaina tathA nyAyavaizeSika darzanoke AdhAra para iNDiyana aipisTomolojI para zodha kArya kara rahe hai / ye syAdvAdamajarIkA jApAnI bhASAme saTippaNa anuvAda kara rahe hai| ve jainadharma para jApAnI bhApAme eka grantha likhanA cAhate haiM jisakI sAmagrI ekatrita karaneme ve Ajakala vyasta haiN| rUsameM jainavidyAe~ rUsame bhI prAkRta tathA jainadharma para zodha kArya prArambha huA / vizuddha bhASA-vaijJAnika dRSTi se prAkRta para zodha karanevAlome maiDama mAragreTa borovayevA dAsyAeMvisakAyA tathA maiDama tAtyAnA 68

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kairenInA ( leninagrADa vizvavidyAlaya ) ullekhanIya haiN| isa dezame jainadharma para zodha kArya karanevAlo me maiDama nAyalI gusevA ( mAsko) tathA zrI zrANDe terenatyeva (leninagrADa ) pramukha hai / maiDama gusevAne rUsI bhASAme upalabdha jainadharmakI eka mAtra pustikA likhI hai tathA zrI teranatyeva jainadharmake itihAsa tathA umAsvAmike tatvArthasUtra para zodha kArya kara rahe haiN| mAskoke isTIcyUTa bhAva bhoriyanTala sTaDIja meM bhAratIya vidyAke prAcArya pro0 ghAigora seredriyA nakova bhI jainadharmake adhyayaname vyasta haiM kucha samaya pUrva unhone rUsI bhASAme anudita zrAcArya haribhadrakA dhUrtAkhyAna prakAzita kiyA thA / isakA sazodhita saskaraNa pratizIghra prakAzita ho rahA hai| inakA jaina sAhitya para eka nivandha zArTa liTararI ensAikolopIDiyAmeM bhI prakAzita huA hai| amarIkAme jainavidyAe~ amerikAme keliphorniyA vizvavidyAlaya ke sAutha IsTa eziyana sTaDIja vibhAgake prAcArya pro0 padmanAbha esa0 jainI, jaMnadharmake marmajJa vidvAna haiN| unhone jainadharma para bahuta zodha kArya kiyA hai| unake aneka zodhapatra aura kucha grantha bhI idhara prakAzita huye hai / unhone aneka rASTrIya eva antarrASTrIya sammelano me janasiddhAntokA tulanAtmaka upasthApana kiyA hai| abhI kucha samaya pUrva hI ve bhArata prAye the / ve kAzI hindU vizvavidyAlayake snAtaka hai tathA ve landana aura mizigana vizvavidyAlayo me bhI kArya kara cuke hai| dhApa pichale bIsa varSoMse videzome jaina vidyAlaya ke pradhyApana eva adhyayaname lage huye haiM / yahA~ honolUlU sthita havAI vizvavidyAlaya bhI bhAratIya eva jaina vidhAdyokA eka pramukha kendra banA huA hai| kucha samaya pUrva yahA~ kAzIke DA0 saksenA bhAratIya darzana paDhAte the / unase aneka chAtrone jaina vidhAmro ke adhyayaname preraNA prApta kii| philADelphiyA vizvavidyAlaya bahuta samaya se bhAratIya vidhAna tathA jaina vidyAno ke adhyayanakA kendra rahA hai| isa samaya vahA~ DA0 arnesTa venDara isa kSetrame kAphI kArya kara rahe hai / be bhArata bhI A cuke hai| yahA~ vizva jaina mizanase prApa atyanta prabhAvita rahe hai| Apake ahiMsA dhIra jainadharma se sambandhita aneka lekha va kucha pustake prakAzita haiM / ve prAcyavidyAo se sambandhita eka amerikI zodhapatrikAke sampAdaka bhI hai| Ajakala jaina vidhAmro pracAra-prasArake liye DA0 citrabhAnu tathA muni suzIlakumAra jI ne bhI kucha varSoMse nyUyArkame jaina kendra sthApita kiye haiM / yahA~ jaina dhyAna vidyA, pracAra evaM tarkazAstra para prayoga aura zodhako prerita kiyA jAtA hai / phrAnsame jainavidyAe~ perisa vizvavidyAlaya (phrAnsa) ke jaina evaM bauddha darzana vibhAgakI zodha nirdezikA DA0 kole kaile, prAkRta eva apana za bhApAmro tathA jaina darzanakI vidupI hai| gata aneka varSoMse ve ukta viSayome zodha kArya kara rahI haiM / Apane munirAja siMha racita pAhuDadohAkA zrAlocanAtmaka TippaNiyo ke sAtha agrejI anuvAda kiyA hai jo ela0 DI0 isTIcyUTakI zodha-patrikA sambodhi ( julAI, 1976 ) me prakAzita huA hai| unhone apane eka phrenca bhASAke nibandhame dohApAhuDame 69

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abhivyakta jaina siddhAntokA bhagavadgItA, upanipad Adi brAhmaNagranthome upalabdha siddhAntose tulanAtmaka adhyayana prastuta kiyA hai| Apane sTAkahoma aura kopanahegana vizvavidyAlayome jainadharmame ullekhanA viSaya para kucha bhApaNa diye the jo aikTA auriyanTeliyA meM eka vRhat nibandhake rUpame prakAzita huye haiM / Apane janavidyAprose sambandhita aneka bhApAmoke granthokI samIkSA bhI kI hai| Apake mArgadarzaname phrAnsame jaina vidyAmoke adhyayanakA bhaviSya ujjavala hogaa| anya dezome janavidyAe~ beljiyamake ghenTa vizvavidyAlayane bhAratIya vidyA vibhAgake prAcArya pro0 je0 e0 sI0 DelU jaMna darzanake acche vidvAna haiM / ye jarmanIke DA0 zUbiMgake ziSya rahe haiN| inakA eka mahatvapUrNa jarmana nibandha eca0 DablU, haoNsiMga dvArA sampAdita pustakake caturtha bhAgame prakAzita huA hai| inake sampAdakatvame zUbiMgakI pAhAdhammakahAno (jarmana) prakAzita huI hai / yUTrekTake DA0 goNDA dvArA sampAdita eka granthame jaina darzana para inakA eka mahatvapUrNa zodha-patra bhI prakAzita huA hai / phinalaiNDake DA0 anTa TAhiTanena eka vizvavidyAlayame kAma kara rahe haiN| 1956-58 me ve vArANasI me rahe aura pI0 eca0DI0 kI upAdhi prApta kii| unhone bhAratIya paramparAmeM ahiMsA nAmaka eka grantha agrejIme likhA hai jo 1976 meM prakAzita huA hai| isa granthame unhone jaina anyoke uddharaNa dekara bhAratIya paramparAme ahiMsAkI pratiSThAko siddha kiyA hai| kembrijake prAcyavidyA vibhAgake prAcArya DA0 ke0 Ara0 jarmana, pAli tathA prAkRta bhASAproke viziSTa vidvAna haiN| Apane prAkRta bhASAke bhASAzAstrIya adhyayaname vizeSa ruci pradarzita kI hai| Ajakala Apa jainAgamokA adhyayana kara rahe haiM eva prApake nirdezaname kucha chAtra zodha kAya bhI kara rahe haiN| AsTreliyana nezanala yUnivarsiTI kenabarA (AsTreliyana) ke pro0 vAzama aura meTuma harakusa bhAratIya vidyAloke sAtha-sAtha jaina vidyApro para bhI zodha eva mArgadarzana kara rahe haiN| inhoMne kucha pustakeM bhI isa viSaya para likhI haiN| aneka zodha-patra bhI inake prakAzita huye hai| DaoN0 bArAma to bhArata bhI pA cuke haiN| viyanA (AsTriyA) ke DA0 phADavAlanara tathA hAle (pUrvajarmanI) ke pro0 moDekA nAma bhI yahA ullikhita karanA Avazyaka hai jo apane-apane dezoMme jaina vidyAyoke adhyayana aura zodhame lage huye hai| isa prakAra hama dekhate haiM ki aba pAzcAtya dezome bhI aneka sthAno para janavidyAproke adhikArI vidvAn pratiSThita hai| aneka vizvavidyAlaya jaina vidyAproke adhyayana eva zodhake kendra bane hai| hama AzA karate haiM ki ye kendra jainavidyApoko samucita rUpame prakAzita karaneme mahattvapUrNa yogadAna karate rhege| nidezaka anekAnta zodhapITha bAhubalI (mahArASTra) 10

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videzI vidvAnoM dvArA jaina sAhitya kA adhyayana va anusandhAna DaoN. devendrakumAra zAstrI yadyapi pazcima dezome anuvAdoke mAdhyamase saskRtakA paricaya solahavI zatAbdIke anta taka ho cukA thA, kintu pAli-prAkRtakA adhyayana bhASAke rUpame bhI aThArahavI zatAbdIse pUrva nahI ho skaa| isakA kAraNa yahI thA ki usa samaya taka pAli-prAkRtake sAhityako koI jAnakArI yUropako nahI thii| saskRtakI ora bhI pUrNa rUpase vidvAnokA dhyAna AkRSTa karanekA zreya sara viliyama jonsako hai| prAkRtake adhyayanakA sarvaprathama ullekha cArlsa vilkinsake 'abhijJAnazAkuntala'ke adhyayanake sAtha milatA hai| isa mAsIsI vidvAnkA yaha mahAn svapna thA ki saskRta aura prAkRtake sAtha zakuntalA nATakakA sampAdita saskaraNa mere dvArA prakAzita ho, parantu isa prakArake adhyayanase prAkRta bhASA aura usake sAhityakI koI jAnakArI taba taka nahIM mila sakI thii| prApta jAnakArIke prAdhAra para henarI TAmasa kolavuka (1797-1828 I0) prAcya-vidyAmoke gambhIra adhyetA the, jinhone saskRtake sAtha prAkRta bhASA, saMskRta-prAkRta chanda zAstra, darzana, jainadharma, bauddhadharma mAdi para vidvattApUrNa nivandha likhe the| vAstavame Adhunika yugame prAcya vidyAmoke kSetrame jaina sAhityake adhyayana va anusandhAnakA prArambha jaina hastalikhita granthokI khojase prArambha hotA hai| unnIsavI zatAbdIke prArambhame bambaIke zikSA vibhAgane vibhinna kSetrome daurA karake nijI sagrahoke hastalikhita granthokA vivaraNa taiyAra karaneke lie kucha anya vidvAnoke sAtha DaoN0 je0jI0 balarako bhI niyukta kiyA thaa| 1866 I0 mai DaoN0 bUlarane balina (jarmanI) pustakAlayake lie pAMca sau jaina grantha khojakara bheje the| usa samaya sagrahake rUpame kraya kiye gae tathA bhANDArakara zodha-saMsthAname surakSita una sabhI hastalikhita granthoke vivaraNa Avazyaka jAnakArIka rUpame 1837-98 I0 taka samaya-samaya para bhANDArakara, DaoN0 bUlara, kIlahAna, pITarsana aura anya vidvAnokI riporTa prakAzita ho cukI haiN| prAcyavidyAjagatme yaha eka nayA AyAma thA, jisane jainadharma va prAkRta bhASA eva sAhityakI ora bhAratIya va videzI vidvAnokA dhyAna AkRSTa kiyaa| svaya DaoN. bUlarane 1887 I0 me apane zodha-kAryake mAghAra 71

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para jainadharmake sambandhame eka pustaka likhI jo atyanta lokapriya huii| isakA agarejI anuvAda san 1930I0 me landanase 'da iNDiyana sekTa praoNva da jensa' nAma se prakAzita hmaa| isa pustakame DaoN0 bUlarane spaSTa rUpase nirUpita kiyA ki jainadharma bhAratavarSake bAhara anya dezo meM bhI gayA thaa| isa dharmakA uddezya sabhI prANiyoko mUkti pradAna karanA hai| jaina vidyAke mahattvapUrNa anusandhAtAke rUpame ullekhanIya vidvAna vevara haiN| bambaIke zikSA-vibhAgase anumati prApta kara DaoN0 vUlarane jina pAMca sau granyoko balina pustakAlayame bhejA thA, unakA adhyayana va anuzIlana kara vevarane kaI varSoM taka parizrama kara bhAratIya sAhitya (Indischen Studien) ke rUpame mahAn grantha 1882 I0 me prastuta kiyaa| yaha grantha satraha jildome nibaddha hai| yadyapi 'kalpasUtra'kA agarejI anuvAda 1848 I0 me sTIvensana dvArA prakAzita ho cukA thA, kintu jaina prAgama granthokI bhASA tathA sAhityakI pora tava taka videzI vidvAnokA vizeSa rUpase jhukAva nahI hunA thaa| vebarane isa sAhityakA vizeSa mahattva pratipAdita kara 1858 I0 me dhanezvarasUri kRta 'zatrujjaya mAhAtmya' kA sampAdana kara vistRta bhUmikA sahita prathama bAra lipajiga (jarmanI) se prakAzita kraayaa| zvetAmbara Agama grantha 'bhagavatIsUtra' jo zodha-kArya vevarane kiyA, vaha cirasmaraNIya mAnA jAtA hai| yaha grantha balinakI visencAphena (Wissenchaften) akAdamIse 1866-67 I0 me mudrita haA thaa| vebarane jainoke ghAmika sAhityake viSayame vistArase likhA thA, jisakA agarejI anuvAda-smitha ne prakAzita kiyA thaa| viNDiza ne apane vizvakoza (Encyclopedia of Indo-Aryan Research) me tatsambandhI vistRta vivaraNa diyA hai| isa prakAra jaina vidyAmoke adhyayanakA sUtrapAta karanevAlA tathA zodha va anusandhAnako dizAmroko nirdiSTa karanevAlA vizvakA sarvaprathama adhyayana kendra jarmaname vizeSa rUpase valina rahA hai| hoephara, lAssana, spIgala, pheDarika hega, ricarDa pizela, bevara, I0 lyumana, DaoN. harmana jekobI, Dablyu.biTamana, vAlTara zUbiMga, luDaviga oNlsaDorpha, nArmana brAuna, klAsa brahana, gusteva raoNtha aura Dablyu0 bI0 bolle ityAdi jamana vidvAna haiN| prAcyavidyAprokI bhAMti jainavidyAmo kA bhI dUsarA mahattvapUrNa adhyayana kendra phAnsa thaa| phAsIsI vidvAnome sarvaprathama ullekhanIya haiM-gyurinATa / unakA mahattvapUrNa grantha 'ese Di bibliyAgrAphi jaina' perisase 1906 me prakAzita haa| isame vibhinna jaina viSayo se sambandhita 852 prakAzanoke sandarbha nihita haiN| 'janokA dharma' (Religion Jains) pustaka unakI pustakome sarvAdhika cacita rhii| yathArthame phAsIsI vidvAn vizeSakara aitihAsika tathA purAtAttvika viSayopara zodha va anusandhAna kArya karate rhe| unhone isa dizAme jo mahattvapUrNa kArya kie, ve Aja bhI ullekhanIya haiN| gyurinATane jaina abhilekho ke aitihAsika mahattva para vizeSa rUpase prakAza DAlA hai| unhone jaina grantha-sUcI-nirmANake sAtha hI unapara TippaNa tathA sagrahokA bhI vivaraNa prastuta kiyA thaa| vAstavame sAhityika tathA aitihAsika anusandhAname grantha-sUciyo kA vizeSa mahattva hai / yadyapi 1897 I0 me jarmana vidvAn arnesTa lyumanane 'e lisTa oNpha da mainyaskripTa ina da lAyabrarI eTa sTrAsabarga', viyenA poriyanTala jarnala, jilda 11, pR0 279 me dau sau hastalikhita digambara jaina granthokA paricaya diyA thA, kintu gyurinATake pazcAta isa dizA me klATa (Klatt) ne mahAn kArya kiyA thaa| unhone jaina granthokI lagabhaga 1100-1200 pRSThome mudrita hone yogya anukramaNikA 72

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taiyAra kI thI, kintu durbhAgya se usa kAryake pUrNa hone ke pUrva hI unakA nidhana ho gyaa| vevara aura arnesTa lyumanane 'iNDiyana enTikverI' me usa bRhat sakalana ke lagabhaga 55 pRSTha namUneke rUpame mudrita karAye the / vAstavame jarmana vidvAna vAlTara zUbiMgane sarvaprathama jana hastalikhita granthokI bRhat sUcI taiyAra kI thI jo 1944 I0 me lipajiga se prakAzita haI aura jisame 1127 jaina hastalikhita granthokA pUrNa vivaraNa pAyA jAtA hai| yaha sabase mahattvapUrNa kArya mAnA jAtA hai| isa prakArake kAryose hI zoSa va anusandhAnakI dizAe~ vibhinna rUpoko grahaNa kara skii| sAhityika adhyayanake antargana jaina-pAgama-mAhityikA adhyayana pramukha hai| yaha eka asandigdha tathya hai ki Adhunika yugame jainAgamokA bhalIbhAti adhyayana kara unako prakAzame lAnekA zreya jarmana vidvAnoko hai| yadyapi saskRta ke katipaya jaina granthokA adhyayana unnIsavI zatAbdIke prArambhame hone lagA thA, kintu prAkRta tathA apabhra za sAhityakA sAgApAga adhyayana DaoN0 jekobIsa prArambha hotA hai| DaoN. jekobIne kaI prAkRta jaina granthokA sampAdana kara unapara mahattvapUrNa TippaNa likhe / unhone sarvaprathama zvetAmbara jainAgama-grantha 'bhagavatIsUna'kA sampAdana kara 1868 I0 me prakAzita kiyaa| taduparAnta 'kalpasUtra' (1879 I0), "prAcArAgasUtra" (1885 I0) 'uttarAdhyayanasUtra' (1886 I0) Adi granthopara zodha-kArya kara sampAdita kiyaa| isI samaya sAhityika granthome jaina kathAnokI pora DaoN. jekobIkA dhyAna gyaa| san 1891 I0 me 'upamitibhavaprapacakathA' kA saskaraNa prakAzita huyaa| isake pUrva 'kathAsagraha' 1886 I0 me prakAzita ho cukA thaa| 'paumacariya', 'raNamiNAhacariu' aura 'saraNayakumAracari' kramaza 1914, 1921-22 meM prakAzita hue| isI adhyayanakI zRkhalAme apabhra zakA pramukha kathAkAvya 'bhavisayattakahA' kA prakAzana san 1918 me prathama bAra macana (jaramanI) se huA / isa prakAra jaramana vidvAnoke athaka prayatna, parizrama tathA lagAtAra zodhakAryome salagna rahaneke pariNAma svarUpa hI jaina vidyAlome zodha va anusandhAnake nae AyAma unmukta ho sake haiM / aoNlsaDorphane 'kumArapAlapratibodha' (1928 I0), harivazapurANa (mahApurANake antargata), (1936 I0), uttarAdhyayanasUtra, mUlAcAra, bhagavatIyArAdhanA (1968) Adi granthokA susampAdana kara prAkRta tathA apabhra za sAhitya para mahAna kArya kiyA / vAlTara zuviMgane 'dasaveyAliyasUtta' kA eka sundara saskaraNa tathA agarejI anuvAda taiyAra kiyA jo 1932 me ahamadAbAdase prakAzita hunaa| unake dvArA hI sampAdita 'isibhAsiya' bhA0 2 (1943 I0) meM prakAzita hue / zubiMga aura kellaTake sampAdaname tIna chedasUtra "pAyAradasAmo, vavahAra aura nisIha" (1966 I0) haimbugase prakAzita hue / isI prakAra je0 epha0 kolakA 'sUryaprajJapti' (1937 I0), Dablyu kiphelakA 'jambUdvIpaprajJapti' (1937 I0), hammakA 'gIyatthavihAra' (mahAnizIthakA chaThA adhyayana) (1948 I0), klaoNsakA 'caupannamahApurisa cariya' (1955 I0), naoNrmanakA 'sthAnAgasUtra' (1956), maoNlsaDorphakA 'itthiparinnA' (1958 I0), e. kanokA 'pravacanasAra' (1966 I0), tathA TI. hanAkIkA 'anuyogadvArasUtra' (1970) ityAdi prakAzame paaye| 1925 I0 me kiraphala (Kirfel) ne upAga 'jIvAjIvAbhigama' ke sambandhame pratipAdana kara yaha batAyA thA ki vastuta yaha 'jambUdvIpaprajJapti' se sambaddha hai| san 1926 me vAlTara brigane apanI pustaka 'vorta mahAvIrAja' ke paricayame jainAgamoke udbhava va vikAsa ke sAtha hI unakA sAhityika mUlyAkana bhI kiyA thaa| san 1929 mai haimburga se kAmpatja (Kamptz) ne bhAgamika prakIrNakoko lekara zodhopAdhi hetu apanA zodha-pravandha 73

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prastuta kara DaoNkTareTa prApta kI thii| jainAgamake TIkA-sAhitya para sarvekSaNakA kArya arnesTa lyumanane bahuta hI parizramapUrvaka kiyA thA, kintu ve use pUrNa nahIM kara sake / anantara "aoverazciTa provera di aAvazyaka liTarecara" ke rUpa me use vAlTara zudhiMgane 1934 I0 me hambargase prakAzita kiyA / isa prakAra jainAgama tathA jaina sAhityakI zodha-paramparAke puraskartA jaramana vidvAn rahe haiN| prAja bhI vahA zodha va anusandhAnakA kArya gatimAna hai / san 1935 me pheDegana (Faddegon) ne suprasiddha digambara jainAcArya kundakundake 'pravacanasAra' kA agarejI anuvAda kiyA thaa| isa saskaraNakI vizeSatA yaha hai ki prAcArya amRtacandrakI 'tattvapradIpikA' TIkA, vyAsyA va TippaNose yaha samalakRta hai| aise anuvAdo kI kamI prAja bahuta khaTaka rahI hai| isa tarahake prakAzanakI ora hamArA dhyAna jAnA cAhiye / vartamAna yugame samyak bhAva-bodhake lie samyaka dizAme samyaka kArya honA nitAnta apekSita hai| sAhityika vidhAprome jaina kathA-sAhitya para sarvaprathama DaoN. jekobIne prakAza DAlA thaa| isa dizAme pramukha rUpase arnesTa lyumanane pAdaliptasUrikI 'taragavatIkathA' kA jarmana bhApAme sundara anuvAda 'dAi nona' (Die Nonne) ke nAmase 1931 I0 me prakAzita kiyA thaa| tadanantara harTelane jaina kathApropara mahattvapUrNa kAya kiyaa| klAsa vahanane 'zIlAkake caupannamahApUrisacariya" para zodhopAdhi prApta kara san 1954 me use haimburgase prakAzita kiyA / prAra viliyamsane 'maNipaticarita' ke do rUpoko prastuta kara mUla granthakA agarejI anuvAda kiyaa| isa taraha samaya-samaya para jaina kathAsAhitya para zodha-kArya hotA rahA hai| jainadarzana ke adhyayanakI paramparA hamArI jAnakArIke anusAra Adhunika kAlame albrekhta vevarake 'phregamenTa prAva bhagavatI' ke prakAzanase 1867 I0 se mAnanA caahie| kadAcit eca0 eca0 vilsanane "e skeca A~va da rilIjiyasa sekTsa oNva da hindUja" (jilda 1, landana, 1862 I0) pustakame jainadharma tathA jainadarzanakA ullekha kiyA thaa| kintu usa samaya taka yahI mAnA jAtA thA ki jainadharma hindUdharmakI eka zAkhA hai| kintu bevara, jekobI, glAsanepa Adi jaramana vidvAnoke zodha va anasandhAna-kAryose yaha tathya nizcita va sthira ho gayA ki jainadharma eka svatantra darzana va maulika paramparA hai| isa dRSTise DaoN0 helmutha vAna glAsanepakI pustaka "da DAkTrIna praoNva jarmana ina jaina philAsaphI" atyanta mahattvapUrNa he jo san 1942 me bambaIse prakAzita huI thii| aitihAsika dRSTise jImara aura smiyake kArya vizeSa rUpase ullekhanIya haiN| epha0 DablyU0 thAmasane A0 hemacandra kRta 'syAdvAdamajarI' kA bahuta sundara agrejI anuvAda kiyA jo 1960 I0 me balinase prakAzita huaa| 1963 I0 me prAra0 viliyamsane svatantra rUpase jainayoga' para pustaka likhI jo 1963 I0 landanase prakAzita huii| koleTa kellaTane jainoke zrAvaka tathA muni AcAra vipayaka eka mahattvapUrNa pustaka "lesa eksapiezansa DAnsa le ricuala enziyana Desa rilijiyaksa jaina" likhakara 1965 I0 me perisase prakAzita kii| vAstavame ina saba viSayo para isa laghu nibandhame likha pAnA sambhava nahI hai| kevala itanA hI kahA jA sakatA hai ki paramANuvAdase lekara vanaspati, rasAyana prAdi vividha viSayokA jainAgamome jahA-kahI ullekha huaA hai, unako dhyAname rakhakara vibhinna vidvAnone patra-patrikAmoke sAtha hI vizvakozome bhI unakA vivaraNa dekara zodha va anusandhAnako dizAmoko prazasta kiyA hai| unameme noke digambara sAhitya va darzana para jarmanI vidvAn vAlTara Deneke (Walter Denecke) ne apane zodha-pravandhame digambara prAgamika granthokA bhApA va viSayavastu dono rUpome paryAlocana kiyA TA

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: thaa| unakA prabandha san 1923 me haimburgase 'digambara-TeksTe Ine darzatelu ga iharera prAkha unDa iharesa inhAlTsa" ke nAmase prakAzita huA thaa| vigata tIna dazakome jahAM prAkRta vyAkaraNoke kaI saskaraNa prakAzita hae, vahI ricarDa pizela silvAlevI aura DaoN. kIthake antanirIkSaNake pariNAmasvarUpa saskRta nATakome prAkRtakA mahattvapUrNa yoga prasthApita hraa| pAra0zmitane zaurasenI prAkRnake sambandhame usake niyamokA (elImenTarabukha dera zaurasenI, hanovara, 1924), jArja griyarsanane paizAcI prAkRtakA, DaoN jekobI tathA praoNlsaDorphane mahArASTrI tathA jaina mahArASTrIkA aura DablyU0 I0 karkane mAgadhI aura arddhamAgadhIkA eva e. banarjI aura zAstrIne mAgadhIkA (da evolyuzana praoNva mAgadhI, AksaphorDa, 1922) vizepa adhyayana prastuta kiyA thaa| bhASA-vaijJAnika dRSTise nitti DolcIkA vidvattApUrNa kArya. 'lesa ameriyansa prAkRtsa' (perisa, 1938) prAya sabhI bhASika ago para prakAza DAlanevAlA hai| nitti DolcIne puruSottamake 'prAkRtAnuzAsana' (perisa, 1938) tathA rAmazarman tarkavAgIzake 'prAkRtakalpataru' (perisa, 1939) kA sundara saskaraNa taiyAra kara phAsIsI anuvAda sahita prakAzita kraayaa| vyAkaraNakI dRSTise sabase mahattvapUrNa kArya ricarDa pizelakA 'meTika deara prAkRta-prAkhana' adbhuta mAnA jAtA hai, jisakA prakAzana 1900 I0 me sTrAsavargase huA / ___ isa taraha se videzI vidvAn jaina sAhitya kI ora AkRSTa hue aura unhone jaina sAhitya ke kSetra me anukaraNIya kArya kiyaa| 243, zikSaka kAlonI nImaca (madhyapradeza) caritra ke do prakAra haiM-karttavya ko svIkAra karanA aura akartavya ko tyaagnaa| vahI caitanyajJAna hai aura vahI samyaktva hai / usa akartavya ke tyAgarUpa caritra me jo udyoga aura upayoga hotA hai, una udyoga aura upayoga ko hI chala kapaTa tyAgakara karane ko jinendradeva ne tapa kahA hai| bhagavatI mArAdhanA krodha ko kSamA se, mAna ko mArdava se, mAyA ko prArjava se aura lobha ko santoSa se, isa prakAra cAro hI kapAyo ko jiito| usa vastu ko choDa denA cAhiye jisako lekara kaSAyarUpI Aga utpanna hotI hai aura usa vastu ko apanAnA cAhiye jisake apanAne se kaSAyo kA upazama ho| yadi thoDI bhI kapAyarUpI prAga uThatI hai to use bujhA deN| jo kaSAya ko dUra karatA hai usake rAga-dveSa kI utpatti zAnta ho jAtI hai| jitane bhI parigraha rAga-dvepa ko utpanna karate haiM, una parigraho ko choDanevAlA aparigrahI sAdhu rAga aura dveSa ko nizcaya se jItatA hai| bhagavatI mArAdhanA

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susvAgatam zrI mahendrakumAra masta tRtIya vizva jana sammelana, adbhuta kitanA pyArA hai vizvavyApI navacetana ke, bhAvI kI ujjavala dhArA hai vaijJAnika prAdhAra, samanvaya, jJAna, yoga kI nIvo para vIra vacana amRta kI bUMde, varasa paDe saba jIvo para AdhyAtma kI Thosa gharAtala, mAMga rahA jaga sArA hai tRtIya vizva jaina sammelana, adbhuta kitanA pyArA hai / viSama yuga kI cakAcauMdha me, bhaTaka rahI hai mAnavatA jJAna pipAsA bhara nahI pAtI, kSubdha huI hai cetanatA jina pratipAdita arhata patha hI, saccA eka sahArA hai tRtIya vizva jaina sammelana, adbhata kitanA pyArA hai| avicala kalA, jJAna paripUrNa, jina mandira aura jina Agama siddhAcala kI hI jyoti se, kare suzobhita siddhAcalama dharatI ke usa bhAga meM ubharA, tIrtha nayA hamArA hai tRtIya vizva jaina sammelana, adbhuta kitanA pyArA hai // jina anuyAyI mileM, vicAreM, paribhASAmo ke pariveSa pAvana vIra prabhu kI vANI, ko phailAe~ deza-videza 'masta mahendra' prAja samaya kI mAMga kA yaha hI nArA hai tatIya vizva jaina sammelana, amRta kitanA pyArA hai|

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