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________________ zramaNa H ca Ha vidyApITha vArANasI pArzvanAtha vidyApITha, !!!NFOQARAQ QOFTROS BRAND DO GREECE GR JXOMME akTUbara-disambara 1666 varSa 47 ] [ aMka 10012 | pArzvanAtha vidyApITha, vArANasI ersonal Use Only
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________________ zramaNa pArzvanAtha vidyApITha kI traimAsika zodha-patrikA [ akTUbara-disambara, 1996 aMka 10-12] pradhAna sampAdaka prophesara sAgaramala jaina sampAdaka maNDala DaoN0 azoka kumAra siMha DaoN0 zivaprasAda DaoN0 zrIprakAza pANDeya prakAzanArtha lekha - sAmagrI, samAcAra, vijJApana evaM sadasyatA Adi ke lie samparka kareM pradhAna sampAdaka pArzvanAtha vidyApITha AI0TI0AI0 mArga, karauMdI po0 oN0 - bI0eca0yU0 vArANasI - 221005 dUrabhASa: 316521 phaiksa zramaNa : 0542 - 316521 saMsthAoM ke lie vyaktiyoM ke lie eka prati vArSika sadasyatA zulka : ru060.00 ru050.00 ru0 15.00 AjIvana sadasyatA zulka : ru01000.00 : ru0500.00 saMsthAoM ke lie vyaktiyoM ke lie yaha Avazyaka nahIM ki lekhaka ke vicAroM se sampAdaka sahamata hoM
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________________ zramaNa hindI khaNDa prastuta aGka meM pRSTha saMkhyA 1-13 13-35 36.52 1. dvandva aura dvandva nivAraNa (jaina-darzana ke vizeSa prasaGga meM) - DaoN0 surendra varmA 2. anekAntavAda aura usakI vyAvahArikatA - DaoN0 vijaya kumAra 3. sthAnAGga evaM samavAyAGga meM punarAvRtti kI samasyA - DaoN0 azoka kumAra siMha 4. titthogAlI (tirthodgAlika) prakIrNaka kI gAthA saMkhyA kA nirdhAraNa - atula kumAra prasAda siMha 5. pippalagaccha kA itihAsa - DaoN0 zivaprasAda 53-64 65-82
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________________ zramaNa dvandva aura dvandva nivAraNa (jaina darzana ke vizeSa prasaMga meM) - dvandva kA artha aura svarUpa Adhunika manovijJAna aura samAja zAstra meM dvandva (kaMphlikTa) eka bahuta mahattvapUrNa avadhAraNA hai kintu dvandva kA svarUpa, usakA stara aura prArUpa tathA dvandva kA nirAkaraNa Aja bhI bahuta kucha eka samasyA banA huA hai| pratyeka zAstra ne dvandva ko apanI-apanI dRSTi se dekhA hai| manovijJAna jahA~ dvandva ko mUlataH do vRttiyoM ke bIca saMgharSa kI sthiti ke rUpa meM svIkAra karatA hai, vahIM samAjazAstra dvandva meM nihita do pakSoM ke bIca 'virodha' para bala detA hai| rAjanIti meM dvandva ko sazastra yuddha yA / aura zIta yuddha ke rUpa meM dekhA gayA hai| DaoN. surendra varmA * phAdara kAmila bulke ne aMgrejI - hindI koza' meM 'kaMphlikTa' ke tIna artha diye haiM- yuddha, saMgharSa yA dvandva tathA virodha / yaha spaSTa hai ki Aja rAjanItizAstra, manovijJAna tathA samAjazAstra ne moTe taura para ina tInoM hI arthoM ko kramazaH svIkAra kara liyA hai| kyA prAcIna bhAratIya darzana meM hameM dvandva kI avadhAraNA milatI hai ? hama isa prazna ko vizeSakara jainadarzana ke prasaMga meM dekhanA caaheNge| mahAvIra kI zikSAe~ hameM mukhyata: prAkRta bhASA meM upalabdha haiN| prAkRta meM dvandva ko 'daMda' kahA gayA hai| prAkRta-hindI koza meM daMda kA eka artha to vyAkaraNa- prasiddha ubhaya pada- pradhAna samAsa se hai| kintu spaSTa hI yaha artha hamArI dvandva-carcA meM aprAsaMgika hai| anya artha haiM - 1. paraspara viruddha zIta - uSNa, sukha-duHkha, Adi yugma; 2. kalaha, kleza; aura 3. yuddha / samaNasuttaM ke anta meM jor3e gae pAribhASika zabda koza meM bhI dvandva ko iSTa-aniSTa, duHkha-sukha, janma-maraNa, saMyoga-viyoga Adi paraspara virodhI yugala-bhAva dvArA paribhASita kiyA gayA hai| *. prophesara - pArzvanAtha vidyApITha, vaaraannsii|
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________________ 2 : zramaNa/akTUbara-disambara/1996 uparyukta arthoM ke vizleSaNa se dvandva ke do rUpa spaSTa hote haiN| eka to dvandra, yuddha (yA kaheM, 'dvandva-yuddha') ke artha meM prayukta hotA hai aura dUsare, vaha paraspara virodhI yugala bhAvoM ko abhivyakti detA hai| do virodhI vyaktiyoM yA daloM ke bIca pUrvanizcita yA jAne mAne niyamoM ke anusAra pracalita zastroM dvArA yuddha ko dvandva (yA dvandva-yuddha) kahate haiN| aise yuddha prAcIna kAla meM bahata se dezoM meM pracalita the| bhArata meM vaidika kAla meM bhI dvandva yuddhoM kA pracalana milatA hai| uttara vaidika kAla meM inake sambandha meM naye niyama banAkara pUrva pracalita prathA meM sudhAra kiyA gyaa| rAmAyaNa aura mahAbhArata meM dvandva-yuddhoM ke aneka ullekha haiN| rAma-rAvaNa, bAli-sugrIva tathA duryodhana-bhIma ke yuddha isake udAharaNa haiN| jo bAteM anya prakAra se nahIM sulajhAI jA sakatI thIM, unake nirNaya ke lie yaha nIti apanAI jAtI thii| isake mUla meM yaha vizvAsa thA ki ina yuddhoM meM Izvara usI ko jitAtA hai jisake pakSa meM nyAya hotA hai| dvandva-yuddhoM kA yuga aba samApta ho cukA hai| aba do pakSoM (vyakti nahIM) ke bIca zastra yA zIta-yuddha hote/calate haiN| yuddha ke atirikta 'dvandva' paraspara virodhI yugala bhAvoM ko abhivyakti detA hai| 'dvandra' ke isa artha meM kaI bAteM nihita haiM 1.dvandva binA 'yugma' ke sambhava nahIM hai| zIta-uSNa, sukha-duHkha, iSTa-aniSTa, saMyoga-viyoga, aise hI yugala bhAva haiM jo dvandva ke lie anivArya haiN| ye yugma vibhinna kSetroM se uThAe jA sakate haiN| udAharaNa ke lie 'zIta-uSNa' bhautika pariveza sambandhI yugma hai jabaki saMyoga-viyoga kA kSetra sAmAjika hai| iSTa-aniSTa, sukha-du:kha Adi vyakti kI manodazAoM se sambandhita haiN| jainadarzana meM manovaijJAnika yA Antaravaiyaktika yugmoM kA vizeSakara ullekha huA hai| udAharaNa ke lie eka gAthA lAbha-alAbha, sukha-duHkha, jIvana-maraNa, nindA-prazaMsA aura mAna-apamAna ke prati samAnabhAva vikasita karane ke lie kahatI hai| 2.yugma meM virodhI-bhAva honA Avazyaka hai| jisa yugma meM virodhI-bhAva nahIM hotA, vaha dvandva kI sthiti kA nirmANa nahIM kara sktaa| aise tamAma yugma ginAe jA sakate haiM jo eka -dUsare ke pUraka hote haiM, virodhI nhiiN| aise 'yugma' dvandva ko janma nahIM dete| dvandva ke lie yugma kA eka dUsare kA pUraka honA anAvazyaka hai| unakA paraspara virodha meM honA jarUrI hai| sukha aura zAnti kA yugma eka dUsare kA virodhI nahIM hai, ata: isameM dvandva asambhava hai| jainadarzana meM kaI sthaloM para 'sukha aura zAnti' jaise yugmoM kA ullekha huA hai lekina unheM kabhI dvandvAtmaka sthiti meM pradarzita nahIM kiyA gayA hai kyoMki ve eka dUsare ke pUraka haiM, virodhI nhiiN|
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________________ dvandva aura dvandva nivAraNa (jaina darzana ke vizeSa prasaMga meM) : 3. dvandva (aura usake nivAraNa) ke lie yaha Avazyaka hai ki hama 'virodha' ko jAneM aura samajheM, usake prati avagata hoN| jaba taka 'virodha' kI pahacAna nahIM hotI, dvandva bhI nirmita nahIM hotaa| yaha bAta sAmAjika kSetra meM upasthita dvandva para vizeSakara ghaTita hotI hai| mAna-apamAna, nyAya-anyAya kI sthitiyoM meM jaba taka virodha 'dekhA' nahIM jAtA dvandva kI sthiti nahIM bana paatii| hajAroM sAla se zoSita aura dalita varga samAja meM apane apamAna ke prati avagata hI nahIM ho pAte aura isaprakAra yathA sthiti banAe rakhane meM mAno apanA yogadAna hI dete haiM / jainadarzana meM kaI sthaloM para mAna-apamAna kI sthiti ke prati avagata karAne kA prayAsa kiyA gayA hai- bhale hI isakA uddezya mAna-apamAna kI sthiti ke dvandva ko samApta karanA hI kyoM na rahA ho| eka sthala para mahAvIra mAna-apamAna tathA harSa aura krodha ke dvandva kI nirarthakatA batAte hue hameM avagata karAte haiM ki vyakti aneka bAra ucca gotra aura aneka bAra nIca gotra kA anubhava kara cukA hai ataH na koI hIna hai aura na koI atirikta (arthAt ucca) / ataH spRhA na kr| aise meM bhalA kauna gotravAdI yA mAnavAdI hogA aura apanI sthiti para Asakti rakha sakegA? isalie puruSa ko harSita / kupita nahIM honA caahie|' mahAvIra hameM apane dvandvAtmaka sthitiyoM ke prati sadA jAgrata rahane ke lie protsAhita karate haiN| ve kahate haiM- ajJAnI sadA sote haiM aura jJAnI sadA jAgate haiM / 6 vaira (virodha) se jinhoMne apane ko ubAra liyA hai aise jAgrata vyakti hI vastutaH vIra haiM / 7 4. dvandva kI avasthA meM yugala - bhAva virodha kI sthiti meM hote haiM aura donoM hI pakSa isa virodha kI sthiti ke prati avagata hote haiN| isake atirikta virodha sadaiva paraspara aura antarasambandhita hotA hai / yaha antarasambandha kucha isa prakAra kA hotA hai ki eka pakSa kI hAni, dUsare ke lAbha ke rUpa meM yA eka kA lAbha dUsare kI apekSAkRta hAni ke rUpa meM dekhA jAtA hai| yadi eka kA lAbha dUsare ko hAni na pahu~cAe to dvandva kI sthiti bana hI nahIM sktii| yadi eka ke lAbha meM donoM kA lAbha ho athavA eka kI hAni meM donoM kI hAni ho to sthiti virodha kI na hokara maitrI kI adhika hogii| ataH kahA jA sakatA hai| ki virAdha kI sthiti ke nirmANa ke lie paraspara virodha hI nahIM balki ekAMgI dRSTikoNa honA atyanta Avazyaka hai / paraspara ekAMgI dRSTikoNa apane lAbha meM dUsare kI hAni aura dUsare kI hAni meM apanA lAbha dekhatA hai| jainadarzana ne sadaiva hI isa dRSTi kA khaNDana kiyA hai, aura isa prakAra ekAMgI dRSTi ke tyAga meM hI dvandva ke nirAkaraNa ko sambhava batAyA hai| 5. dvandva kI pariNati, uparyukta paraspara ekAMgI dRSTi ke kAraNa azubha bhAvanAoM aura bhraSTa AcaraNa meM hotI hai| azubha bhAvanAoM ko jainadarzana meM 'kaSAya' kahA gayA hai| kaSAya-krodha, mAna mAyA aura lobharUpI AtmaghAtaka vikAra haiN| z2Ahira hai ye sabhI azubha-bhAvanAe~ dvandva kI sthiti meM dUsare pakSa ko hAni pahu~cAne meM sahAyaka samajhI gayI haiM lekina sAtha hI ye AtmaghAtaka bhI haiN| ina bhAvanAoM se prerita vyavahAra bhraSTa vyavahAra hai / dvandva meM sadaiva hI koI na koI ugra udvega saMlagna hotA hai jo vyakti ko eka vizeSa
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________________ 4 : zramaNa/akTUbara-disambara/1996 prakAra ke AcaraNa ke lie prerita karatA hai aura dvandva meM upasthita isa udvega kA svarUpa sAmAnyata: nakArAtmaka hI hotA hai| ata: dvandva ke nirAkaraNa ke lie ina nakArAtmaka udvegoM ko samApta karanA atyanta Avazyaka hai| jaina darzana meM na kevala aise cAra ugra udvegoM (kaSAyoM) kA varNana kiyA gayA hai balki unase mukti ke lie kaSAyoM kI viparIta bhAvanAoM ko vikasita karane ke lie bhI kahA gayA hai| dvandva ke prakAra dvandva kA yadi hama kSetrAnusAra vargIkaraNa kareM to ise kaI staroM para samajhA jA sakatA hai| Antaravaiyaktika dvandva mAnasika yA manovaijJAnika dvandva hai| isa prakAra ke dvandva ko vyakti apanI do paraspara virodhI yA asaMgata icchAoM/vRttiyoM ke bIca anubhava karatA hai| udAharaNa ke lie jaba vyakti apanI kisI icchA kI santuSTi cAhatA hai aura itara kAraNoM se yadi ise santuSTa nahIM kara pAtA to vaha aise hI dvandva meM pha~satA hai| 'cAhU~' yA 'na cAhU~' kA yaha dvandva use nakArAtmaka bhAvoM se bhara detA hai| isa prakAra mAnasika yA manovaijJAnika dvandva viparIta kAmanAoM kA aura unakI santuSTi-asantuSTi kA dvandva hai| lAbha-alAbha, sukha-duHkha, nindA-prazaMsA, mAna-apamAna Adi bhAvanAoM se sambandhita dvandva, jinakA jaina dArzanika sAhitya meM yatheSTha ullekha huA hai- isI prakAra ke mAnasika dvandvoM kI ora saMketa hai| isa prakAra ke dvandva meM vyakti Antarika rUpa se TUTa jAtA hai aura samajha nahIM pAtA ki vaha kyA kre| Antaravaiyaktika dvandva, vyakti aura vyakti ke bIca nirmita hone vAle dvandva haiN| isa prakAra ke dvandva meM do vyaktiyoM ke bIca apane-apane vAstavika yA kalpita hita ko lekara virodha hotA hai| isameM eka vyakti kA hita dUsare ke ahita ke rUpa meM dekhA jAtA hai| sAmudAyika dvandva, vyakti aura samUha (samudAyoM) ke bIca kA dvandva hai| AntarasAmudAyika dvandva, do samUhoM (samudAyoM) ke bIca kI dvandva hai| saMgaThanAtmaka dvandva, vyakti aura jisa saMgaThana meM vaha kArya karatA hai usake bIca kA saMgharSa hai| AntarasaMgaThanAtmaka dvandva, do saMgaThanoM ke bIca kA dvandva hai| sAmpradAyika dvandva, do sampradAyoM ke bIca kA dvandva hai| z2Ahira hai dvandva ke uparokta sabhI stara (prarUpa) do pakSoM ke viparIta hita-ahita ke virodha se utpanna dvandva hai| jaina dArzanika sAhitya meM hameM dvandva ke ina sabhI staroM kA kramika vivecana nahIM miltaa| lekina yaha spaSTa dekhA jA sakatA hai ki jainadarzana dvandva ke ina sabhI prarUpoM meM Antaravaiyaktika
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________________ dvandva aura dvandva nivAraNa (jaina-darzana ke vizeSa prasaMga meM) : 5 dvandva ko sarvAdhika mahattva detA hai kyoMki dvandva kI Antaravaiyaktika sthiti hI antata: sabhI anya staroM para kisI na kisI rUpa meM upasthita dekhI jA sakatI hai| yadi vyakti ke andara dvandva nahIM hai to spaSTa hI vaha apane bAhya sambandhoM meM dvandva kI sthiti nahIM banane detA hai| vastuta: dvandva ke moTe taura se do hI AyAma haiM-Antarika aura baahy| jisane Antarika dvandva - apanI AtmA meM sampanna hone vAle saMgharSa - para vijaya prApta kara lI hai, usI ko saccA sukha prApta ho sakatA hai arthAt vahI sukha-du:kha kA kartA aura vikartA hai| avijita kaSAyaM aura indriyA~- inhIM ko jIta kara nirbAdha vicaraNa karanA sarvazreSTha haiN| ata: mahAvIra kahate hai ki bAharI yuddhoM (dvandvoM) se kyA? svayaM apane se hI yuddha kro| apane se apane ko jIta kara hI dvandva se mukta huA jA sakatA hai| kintu apane para yaha vijaya prApta karanA kaThina avazya hai| Antaravaiyaktika dvandva, jo vyakti ke Antarika saMgharSa kI ora saMketa karatA hai, sabhI anyonya dvandvoM ke mUla meM hotA hai| yadi manuSya Antarika dvandva se utpanna kaSAyoM para niyantraNa prApta kara le to vastuta: sAre bAhya dvandva svata: samApta ho jAte haiN| adhyAtma se bAhya taka ekarUpatA hai| jainadarzana kA yaha eka sAmAnya siddhAnta hai ki jo vyakti adhyAtma ko jAnatA hai bAhya ko bhI jAna letA hai| isI prakAra jo bAhya ko jAnatA hai, adhyAtma ko jAnatA hai| 10 jainadarzana ke isa siddhAnta ko yadi hama dvandva-sthiti para ghaTita kareM to isase yaha pUrI taraha spaSTa ho jAegA ki bAhya aura Antarika dvandva kA mala svarUpa eka sA hai| manovaijJAnika virodhI yugma-bhAvanAe~ jo Antarika dvandva ko janma detI haiM, ve hI bAhya yuddha aura dvandva meM bhI upasthita rahatI haiN| vastutaH lAbha-alAbha, mAna-apamAna, nindA-prazaMsA kI virodhI yugala-bhAvanAe~ hI antata: bAhya dvandvoM para bhI utanA hI kriyAzIla haiM jitanI vyakti kI AdhyAtmika TUTana ke lie ve uttaradAyI haiN| ata: bAhya dvandvoM se bacane ke lie bhI manuSya ko mUla rUpa se svayaM apane se hI saMgharSa karanA hai- apane kaSAyoM para hI vijaya prApta karanA hai| dvandva nirAkaraNa ke lie dArzanika manogaThana anekAntavAda aura syAdvAda jainadarzana meM dvandva eka vAJchanIya sthiti nahIM hai| Adhunika manovijJAna aura samAjazAstra bhI dvandva kA pratiphala nakArAtmaka bhAvanAoM aura avAJchanIya AcaraNa meM dekhate haiN| kintu eka sImita artha meM dvandva ko racanAtmaka bhI mAnA gayA hai| vastuta: Adhunika dRSTikoNa ke anusAra dvandva na to apane Apa meM zubha hai, na azubha kyoMki usake pariNAma kula milAkara zubha aura azubha donoM hI ho sakate haiN| racanAtmaka dRSTi se dvandra ko eka
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________________ 6 : zramaNa/akTUbara-disambara/1996 aise avasara ke rUpa meM dekhA jA sakatA hai jo vyakti/samAja ke vikAsa aura sRjanAtmakatA ke lie sahAyaka hai| dvandva vyakti ko karma ke lie prerita karane vAlA eka tattva bana sakatA hai| 11 lekina, kyoMki jainoM kA samasta darzana karma ke kSaya para TikA hai isalie karma ko prerita karane vAle tattva jainadarzana meM zubha nahIM mAne jA skte| dvandva isa prakAra yadi karma ko prerita karatA bhI hai to bhI zubha nahIM hai aura yadi nakArAtmaka udvegoM ko sakriya karatA hai to aise meM vaha azubha hI hai| ata: jainadarzana kula milAkara virodhI dvandva bhAvoM se vyakti ko Upara uTha jAne ke lie prerita karatA hai| vaha dvandva-bhAvoM ke atikramaNa ko hI zreSTha mAnatA hai| kintu dvandva kA yaha atikramaNa kaise kiyA jaae| isake lie kaI (pravidhiyA~) ho sakatI haiN| kintu ina pravidhiyoM kA upayoga manuSya tabhI kara sakatA hai jaba vaha eka aise udAra manogaThana ko svIkAra kare jisameM pakSadharatA na ho| dvandva meM sadaiva do pakSa hote haiM aura hara pakSa apane virodhI pakSa ko nakAratA hai, parapakSa dRSTi se vaha dvandva kI sthiti ko 'dekha' hI nahIM paataa| ekAMgI dRSTi apanAkara vaha dUsare pakSa kI dRSTi ko pUrI taraha qhArija kara detA hai| parantu jainadarzana kA vaicArika-gaThana ekAMgI nahIM hai| vaha aneka AyAmI hai| jainadarzana mAnatA hai ki hara vastu ke ananta guNa hote haiM-anantadharmakaM vstu'| sattA bahurUpadhArI hai| Ama taura para hara vastu ko dharmoM (guNoM) ke do bhAgoM meM vargIkRta kiyA jA sakatA hai| ye haiM, svaparyAya aura prpryaay| svaparyAya kisI bhI vastu ke ve guNa haiM jo usake apane svarUpa ke paricAyaka haiN| ye bhAvAtmaka dharma haiN| paraparyAya vastu ke apane guNa na hokara dUsarI vastu ke guNa hote haiM jinase kisI vastu kI bhitratA ko rekhAMkita kiyA jAtA hai| hama manuSya kA hI udAharaNa leN| usakA AkAra, rUpa, raMga, kula, gotra, jAti, vyavasAya, janmasthAna, nivAsasthAna, janmadina, Aya, svAsthya Adi usake bhAvAtmaka dharma haiN| inase usa vyakti vizeSa kA paricaya aura usakI pahacAna milatI hai| kintu kisI manuSya ko pUrNarUpa se jAnane ke lie yaha bhI jAnanA hogA ki vaha kyA nahIM hai| anya vastuoM aura anya manuSyoM se usakI bhinnatA meM bhI use samajhanA hogaa| ye usake abhAvAtmaka lakSaNa (para paryAya) hoNge| ata: eka vastu ke bAre meM ananta gaNoM aura dRSTikoNoM ko lekara ananta kathana kiye jA sakate hai| isa prakAra kisI bhI viSaya ke bAre meM koI bhI kathana ekAntika yA nirapekSa nahIM ho sktaa| sAre kathana kucha viziSTa sthitiyoM aura sImAoM ke adhIna hote haiN| ata: eka hI vastu ke bAre meM, jo do bhitra dRSTikoNoM se kathana kie jAte haiM ve eka dUsare ke viparIta bhI ho sakate haiN| isa prakAra hama dekhate haiM ki pratyeka kathana kA satya sApekSika hai| yadi sahI rUpa se dekhanA hai to, jaina darzana ke anusAra, hameM pratyeka kathana ke pahale 'syAt' athavA 'kadAcit' lagA denA caahie| isase yaha saGketita ho sakegA ki yaha kathana
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________________ dvandva aura dvandva nivAraNa (jaina-darzana ke vizeSa prasaMga meM) : 7 sApekSa mAnA hai, kisI eka dRSTi yA sImA ke adhIna hai aura kisI bhI taraha nirapekSa nahIM haiN| aisA koI kathana nahIM hai jo pUrNata: satya yA pUrNata: mithyA ho| sabhI kathana eka dRSTi se satya haiM to dUsarI dRSTi se mithyA haiN| isa prakAra anekAntavAda hameM syAdvAda kI ora svata: le jAtA hai| yadi vastusthiti vAstava meM anekAMtika hai to yaha Avazyaka hai ki hama vastu se sambandhita apane kathana meM 'syAt ' zabda jor3a deN| vastuoM kI ananta jaTilatA ke kAraNa kucha bhI nizcita rUpa se nahIM kahA jA sktaa| bezaka isakA yaha artha nahIM hai ki hama koI kathana kara hI nahIM skte| hA~, nirapekSa yA ekAntika kathana asambhava hai| vastu kA gatyAtmaka caritra hameM kevala sApekSika yA sopAdhika kathana karane ke lie hI bAdhya karatA hai| __ jaina darzanikoM ne apane isa siddhAnta ko usa hAthI ke dvArA samajhAnA cAhA hai jisake bAre meM kaI andhe vyakti apanA-apanA kathana kara rahe hote haiM aura ve alaga-alaga niSkarSoM para pahuMcate haiN| unameM se hara koI hAthI kA apane sImita anubhava dvArA, jJAna prApta kara pAtA hai| hara koI hAthI ke kisI eka hisse ko chUtA hai aura tadanusAra usakA varNana karatA hai jo usakA kAna pakar3a letA hai vaha hAthI ko 'sUpa' kI taraha batAtA hai| jo usake paira pakar3atA hai, vaha use khambhe kI taraha batAtA hai, ityaadi| saca yaha hai ki hAthI ko apanI sampUrNatA meM kisI ne bhI nahIM dekhA hai| hareka ne kevala usake kisI eka hI aGga kA sparza kiyA hai| isalie vastuta: koI nahIM kaha sakatA ki sampUrNa hAthI kaisA hai| adhika se adhika yaha kahA jA sakatA hai 'ho sakatA hai hAthI sUpa kI taraha ho', athavA ho sakatA hai vaha khambhe kI taraha ho| ____ ho sakatA hai'; 'kadAcit ', 'syAt', ye ve zabda haiM jo bAra-bAra hameM yAda dilAte haiM ki hama yathArtha ko kevala AMzika rUpa se hI jAna pAte haiN| syAdvAda isa prakAra hameM apane nirNayoM meM atyanta sAvadhAnI ke lie Amantrita karatA hai| vaha vAstavikatA ko paribhASita karate samaya hameM sabhI prakAra ke matAgrahoM se bacane ke lie sAvadhAna karatA hai| jainadarzana meM syAdvAda ke sAtha dArzanika sUkSmatA aura sukumAratA mAnoM apane carama para pahu~ca jAtI hai| dvandva kI sthiti meM pratyeka pakSa ekAntika dRSTikoNa apanAtA hai aura yahI usake nirAkaraNa meM sabase bar3I kaThinAI hai| jaba taka hama ekAMtika dRSTi ko apanAye raheMge aura dUsare pakSa ke dRSTikoNa ko anadekhA karate raheMge, hama dvandva ko samApta karane kI bAta soca hI nahIM skte| isalie jainadarzana hameM sarvaprathama usa vaicArika-mAnasika gaThana ko vikasita karane ke lie Amantrita karatA hai jo anekAnta aura syAdvAda kI dhAraNAoM ke anurUpa ho|
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________________ 8 : zramaNa/akTUbara-disambara/1996 dvandva nirAkaraNa kI pravidhiyA~ Adhunika manovijJAna aura samAjazAstra meM dvandva nirAkaraNa ke aneka upAya batAe gae haiN| kintu ye sAre upAya tabhI saphala ho sakate haiM jaba hama kula milAkara apane mAnasika gaThana ko inake upayukta banA skeN| kaiTsa aura laoNyara ne paraspara virodhI hitoM para AdhArita dvandva ke nirAkaraNa hetu jisa ovaraoNla phrema (vyApaka manogaThana) kI carcA kI hai usameM cAra tattva mahattvapUrNa batAe gae hai| ye haiM eka dUsare ke lie sammAna aura nyAyapriyatA (Respect and Integrity ) sauhArdapUrNa samparka (Rapport) sAdhana sampannatA (Resourcefulness) eka racanAtmaka vRtti (Constructive attitude) sammAna aura nyAyapriyatA kA artha hai ki hama dvandva kI sthiti meM dUsare pakSa ke virodhI AcaraNa ke bAvajUda usake lie eka sakArAtmaka dRSTi ko banAye rkheN| hama usake vyavahAra ko bhale hI acchA na samajheM aura use asvIkAra kara deM para mAnava hone ke nAte use jo pratiSThA aura sammAna milanA cAhie- usase use vaMcita na kreN| nyAyapriyatA kA artha hai hama apane prati ImAnadAra hoM aura jo bhI kaheM/ kareM use anAvazyaka rUpa se gupta na rkheN| hamArA vyavahAra pAdarI ho| usameM hama kevala eka hI pakSa ke hita para vicAra na kreN| dvandva ke nirAkaraNa hetu yaha bhI Avazyaka hai ki kisI bhI hAlata meM hama dUsare pakSa se apanA samparka pUrI taraha tor3a na leN| paristhiti ko isa prakAra DhAleM ki eka sakArAtmaka sambandha banA raha sake aura dUsarA pakSa hamArI bAta sunane/samajhane ke lie tatpara rhe| dvandva aura tanAva se paripUrNa paristhitiyoM ke dabAva meM hama aksara eka prakAra ke mAnasika pramAda se grasta ho jAte haiM aura una saMsAdhanoM ke prati jinakA hama dvandva nirAkaraNa ke lie upayoga kara sakate haiM prAya: udAsIna ho jAte hai| ata: yaha Avazyaka hai ki hama nirAkaraNa ke prati apanI pUrI jAgarUkatA banAe rakheM aura apanI sabhI yogyatAoM aura kSamatAoM kA isa dizA meM pUrA-pUrA upayoga kara skeN| yahI sAdhana-sampannatA hai| aura anta meM racanAtmaka vRtti| jaba taka hama racanAtmaka vRtti ko nahIM apanAte dvandva nirAkaraNa asambhava hai| kisI bhI pakSa ke lie yaha Avazyaka hai ki vaha isa bAta ke prati Azvasta ho ki dvandva kA nirAkaraNa, yadi ucita prabandha kiyA jAya
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________________ dvandva aura dvandva nivAraNa (jaina-darzana ke vizeSa prasaMga meM) : 9 to avazya ho hI jaaegaa| vaha racanAtmaka vRtti dvandva se nipaTane ke lie bahuta sahAyaka hotI hai| yadi hama dhyAna se dekheM to uparyukta eka vyApaka manogaThana- eka dUsare ke prati sammAna aura sauhArdapUrNa samparka tathA jAgarUkatA aura racanAtmaka vRtti ThIka usI prakAra kI dArzanika-mAnasika banAvaTa hai jise hama jainadarzana ke anekAntavAda aura syAdvAda meM pAte haiN| dvandva kI sthiti meM hama dUsare pakSa ko samAdara nahIM de pAte isakA mUla kAraNa hI yaha hai ki hama ekAMtika dRSTikoNa apanAte haiN| yadi hamArA dRSTikoNa yaha ho ki dUsarA pakSa bhI apane pakSa kI hI taraha sahI yA galata ho sakatA hai to dUsare pakSa ke prati asammAna ke lie koI sthAna hI nahIM rhegaa| isI prakAra sauhArdapUrNa samparka bhI tabhI banA raha sakatA hai jaba hama kevala apane dRSTikoNa ko hI antima na mAnakara , dUsare pakSa ko samajhane ke lie tatpara hoN| dUsare ke lie bhI antata: anekAntavAdI manogaThana kI hI AvazyakatA hai| anekAntika manogaThana apane Apa meM hI jAgarUkatA aura racanAtmaka vRtti utpanna karatA hai| jainadarzana meM jaisA ki hama pUrva meM ullekha kara cuke haiM, jAgrati para bahuta bala diyA gayA hai| kahA gayA hai, ajJAnI sadA sote haiM aura jJAnI sadA jAgate haiN| 13 bhAva-zuddhi dvandva-nivAraNa ke lie eka vyApaka rUpa se anekAnta dRSTi to Avazyaka hai hI sAtha hI kucha mUrta upAya bhI haiM jo dvandva samAdhAna kI ora nissandeha saGketa karate haiM inameM se eka hai-bhaav-shuddhi| dvandva ke svarUpa ko batAte hue hamane yaha rekhAMkita kiyA thA ki dvandva sadaiva kisI na kisI ugra- saMvega se AveSTita hotA hai aura yaha saMvega yA bhAva sadaiva hI vikAra yukta hote haiN| jainadarzana meM aise cAra vikAra jinheM kaSAya kahA gayA hai, bAtae gae hai- ye haiMkrodha, mAna, mAyA aura lobh| yadi hama 'zItoSNIya dvandva'14 se nijAta pAnA cAhate haiM to sabase pahale hameM ina kaSAyoM para vijaya prApta karanI hogii| ina para vijaya prApta karane kA Akhira tarIkA kyA hai? Agama kahatA hai ki mada, mAna, mAyA aura lobha se rahita bhAva hI bhAva-zuddhi hai| 15 ata: yadi hama dvandva se virata honA cAhate haiM to ina kaSAyoM se hameM apane Apa ko mukta karanA hogaa| isakA upAya yaha hai ki kaSAyoM para dhyAna na dekara una madhura-bhAvanAoM para hama apanA dhyAna kendrita kareM, kaSAya jinake pratipakSI haiN| ve madhura-bhAvanAe~ kyA haiM? kahA gayA hai ki krodha prIti ko naSTa karatA hai,mAna vinaya ko naSTa karatA hai, mAyA maitrI ko naSTa karatI aura lobha saba kucha naSTa kara detA hai| 16 ata: kahA jA sakatA hai ki kaSAya una sAre
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________________ 10 : zramaNa/akTUbara-disambara/1996 bhAvoM--prIti, vinaya, maitrI Adi ko- jo dvandva nirAkaraNa meM sahayogI ho sakate haiMnaSTa kara dete haiN| kaSAyoM para vijaya prApta karanA isIlie bahuta Avazyaka hai| ina para vijaya kisa prakAra prApta kI jaae| Agama kahatA hai ki hama krodha kA hanana kSamA se kareM, mArdava se mAna ko jIteM, Arjava se mAyA ko aura santoSa se lobha ko jiiteN|17 tAtparya yaha hai ki yadi hama kaSAyoM para vijaya prApta karanA cAhate haiM to yaha Avazyaka hai ki hama una bhAvanAoM ko, jAgarUka hokara, apane meM vikasita kareM jo kaSAyoM kA hanana karatI haiN| isa prasaMga meM yahA~ jainadarzana kI tulanA yadi yogadarzana se kI jAe to vaha dilacaspa ho sakatI hai| jainadarzana ke anusAra kaSAyoM para-arthAt nakArAtmaka AvegoM para vijaya prApta karane ke lie hameM sRjanAtmaka bhAvanAoM para dhyAna denA cAhie aura unheM vikasita karanA caahie| isa prakAra yadi hama kSamA, mArdava, Arjava aura santoSa jaise cAritrika guNoM kA vikAsa kareMge to kramaza: krodha, mAna, mAyA aura lobha para svata: vijaya prApta kara sakate haiN| isake ThIka viparIta yogadarzana cAritrika guNoM ke vikAsa ke lie unakI pratipakSa bhAvanAoM para dhyAna dene ke lie kahatA hai jo manuSya ke lie duHkha kA kAraNa banatI haiN| yadi hama una pratipakSI bhAvanAoM para du:kha ke kArakoM ke rUpa meM dhyAna deM to hama svata: cAritrika guNoM kA vikAsa kara sakate haiN| isa prakAra hama pAte haiM ki cAritrika gaNoM ke vikAsa ke lie donoM darzanoM meM bhinna vRttiyA~ apanAI gaI haiN| jainadarzana jabaki eka svIkArAtmaka dRSTikoNa ko apanAkara sarjanAtmaka bhAvanAoM ke vikAsa para bala detA hai tAki kaSAyoM kA hanana kiyA jA ske| yogadarzana pratipakSI bhAvanAoM para dhyAna dene ke lie prerita karatA hai tAki unake duHkhada pariNAmoM ko jAnakara hama unase bAja A sakeM aura sadguNoM kA vikAsa kara skeN| jo bhI ho, bhAva-zuddhi Avazyaka hai kyoMki mAna, mAyA, lobha aura krodha kI uddAma bhAvanAeM dvandva kI sthiti ko na kevala prazraya detI haiM balki bada se badatara bhI banAtI haiN| svayaM ko ina kaSAyoM se mukta karane ke lie yaha Avazyaka hai ki hama apane meM inake viparIta madhura bhAvoM ko-mArdava, Arjava, santoSa aura kSamA ko vikasita kreN| mArdava kA artha hai, kula, rUpa, jAti, jJAna, tapa, zruta aura zIla kA vyakti tanika bhI garva na kre| apane abhimAna meM manuSya dUsaroM ko apamAnita karatA hai aura dvandva-sthiti meM dUsare pakSa ko apamAnita karanA bar3A AsAna hotA hai| isase bacane ke lie mArdava kA vikAsa honA caahie| Arjava kuTila vicAra, kuTila vacana se apane ko bacAe rakhanA hai| 19 santoSa lobha ko samApta karatA hai| jaba santoSa hogA to lobha ke lie koI sthAna rahegA hI nhiiN| kSamA vastuta: maitrI bhAva kA vikAsa hai| yadi ApameM maitrI bhAva nahIM hai to Apa kSamA bhI nahIM kara skte| bhale hI dUsare kA vyavahAra Apake dRSTikoNa se kitanA hI galata kyoM na ho, kintu yadi Apa usase maitrI banAe rakhate haiM aura use kSamA de sakate haiM to dera-sabera vaha
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________________ dvandva aura dvandva nivAraNa (jaina darzana ke vizeSa prasaMga meM) ApakI dRSTi kA bhI sammAna kie bagaira nahIM raha sakatA / ataH dvandva nivAraNa kI dazA meM yaha Avazyaka hai ki hama apane kaSAyoM kI bhAva-: -zuddhi kareM aura una madhura bhAvoM kA vikAsa kareM, kaSAya jinake pratipakSI haiN| sAmAyika dvandva nivAraNa ke upAyoM meM, jise jaina darzana meM 'sAmAyika' kahA gayA hai, eka bahuta mahattvapUrNa pravidhi hai| jahA~ dvandva hai vahA~ virodha hai / dvandva se yadi virodha kI bhAvanA ko nirasta kara diyA jAe to dvandva, dvandva nahIM rhtaa| isake lie Avazyaka hai ki hama samatva kI bhAvanA kA vikAsa kreN| : 11 jainadarzana meM 'samatva' ko eka mUlya ke rUpa meM svIkAra kiyA gayA hai 'zramaNa' vahI hai jisameM samatva kI bhAvanA ho- "samayAe samaNo hoI" / 2 samatA, mAdhyasthabhAva, zuddhabhAva, vItarAgatA, cAritra, dharma aura svabhAva ArAdhanA- ye sabhI ekArthaka zabda haiM / 21 AtmA ko AtmA ke rUpa meM jAnate hue jo rAga-dveSa meM samabhAva rakhatA hai, vahI zramaNa pUjya mAnA gayA hai / 22 vaha lAbha aura alAbha meM, sukha aura duHkha meM, jIvana aura maraNa meM nindA aura prazaMsA meM tathA mAna aura apamAna meM samabhAva rakhatA hai / 23 samatva-prApti ke lie dhyAna rUpa honA Avazyaka hai| sAmAyika meM samatva kI upalabdhi ke lie dhyAna para bala diyA gayA hai| tattvAnuzAsana meM kahA gayA hai ki citta ko ekAgra karake use vicalita na hone denA hI dhyAna hai / 24 lekina citta ko zubhaaura azubha donoM para hI kendrita kiyA jA sakatA hai| prazasta dhyAna, vaha dhyAna hai jo samatva ke zubha pariNAma hetu hotA hai| prazasta dhyAna kI sAdhanA samatva lAbha ke lie hI hotI hai| kyA samatva sAdhanA (sAmAyika) eka AdhyAtmika sAdhanA mAtra hai ? athavA isakA koI vyavahAra pakSa bhI haiM? DaoN0 sAgaramala jaina kahate haiM ki samatvayoga kA tAtparya cetanA kA saMgharSa yA dvandva se Upara uTha jAnA hai| yaha jIvana ke vividha pakSoM meM eka aisA sAMga santulana hai jisameM na kevala caitasika evaM vaiyaktika jIvana ke saMgharSa samApta hote haiM, varan sAmAjika jIvana ke saMgharSa bhI samApta ho jAte haiM, zarta yaha hai ki samAja ke sabhI sadasya usakI sAdhanA meM prayatnazIla hoM / 25
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________________ 12 : zramaNa/akTUbara-disambara/1996 sandarbha 1. esa0 candra eNDa kaM0, naI dillI dvArA prakAzita, 1993, dekheM zabda kaMphlikTa, pR0 128 2. ahamadAbAda / vArANasI se prakAzita, 1987 dekheM, zabda 'daMda' pR0-448| 3. hindI vizva koza, khaNDa 6, 'dvandva-yuddha, pR0 143-144 / 4. lAbhAlAbhe, suhe dukkhe jIvie maraNo tahA / samo nindApasaMsAsu tahA mANAvamANao / / - samaNasuttaM, gAthA, 347 5. AyAro, lADanUM, saM 2031, pR0 80-81, gAthA, 49-51 / vahI, pRSTha 122, gAthA 1 / 7. vahI, pRSTha 124, gAthA 8 / 8. dekheM samaNasuttaM, gAthA-135-136 / 9. vahI, gAthA, 123-127 / 10. je ajjhatthaM jANai, se bahiyA jaanni| je bahiyA jANai, se ajjhatthaM jaanni|| -AcArAMga gAthA, 1/7/57 / 11. dekheM- kaiTsa aura laoNyara: kaMphlikTa resoluzana, seja, kailIphorniyA, 1993, pR0 10 / 12. vahI, pR0 29 / 13. AyAro (pUrvokta), pR0 122, gAthA, 1 / 14. yahA~ dhyAtavya hai ki AyAro (pUrvokta) ke tIsare adhyayana kA zIrSaka 'zotoSNIya' hai jo spaSTa hI sabhI prakAra ke dvandva kI ora saGketa karatA hai| 15. niyamasAra, 122 / 16. samaNasuttaM gAthA, 135 / 17. dazavaikAlika, 8/38 / 18. samaNasuttaM gAthA, 88 / 19. vahI, gAthA, 91 / 20. vahI, gAthA, 342 / / 21. vahI, gAthA, 275 / 22. vahI, gAthA, 342 /
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________________ dvandva aura dvandva nivAraNa (jaina- darzana ke vizeSa prasaMga meM) 23. vahI, gAthA, 347 / 24. tattvAnuzAsana, vIra sevA mandira TrasTa dillI, zloka 56 / 25. dekheM, DaoN0 sAgaramala jaina-jaina, bauddha aura gItA kA sAdhanA mArga, 1982 pR0 16-17 / re mana ! apane para kara anuzAsana paMcendriyoM para ho jAyegA terA zAsana | ? ? 1 para tU baiThA-baiThA hI na jAne, kahA~-kahA~ bhAgatA rahatA hai yAcaka bana, na jAne kyA-kyA mA~gatA rahatA hai aisA anantakAla se, karatA-karatA AyA hai / puNya-pApa, sukha-duHkha ke jhUle meM apane ko sadA jhulAyA kAma, krodha, mAna, mAyA, lobha meM tU bharamAyA hai anamola ratana ciMtAmaNi AtmA ko tUne bhulAyA hai samaya rahate saMyama, tapa, tyAga ke lie kara jatana jinavANI kA svAdhyAya, kara cintana manana 1 mithyAtva ke aMdhakAra ko cIra, samyaktva se kara milana / kSayopazama kI prakriyA se Age AtmotthAna kA kara sRjana / karmoM ke baMdhana svayaM TUTegeM, basa rahegA jJAna kA gagana binA chuTAye chUTegA saba mukti karegI svayaM vaMdana phira sayoga se hogA ayoga kI ora kadama mokSa tU hI baMdhana sabhI zAstra-purANa kahate, tU hI samyak darzana jJAna - cAritra mokSa pAne ke sAdhana phira bhakta nahIM bhagavAn bana, saba karegeM tujhe namana - re mana ! - : 13 1. mana, vacana, kAya kI pravatti sahita yoga / terahavA~ guNasthAna (sayogakevalI) 2. jisameM yogoM kA sarvathA abhAva / caudahavA~ guNasthAna (ayogakevalI) DaoN0 (zrImatI) munnI jaina jayapura
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________________ zramaNa anekAntavAda aura usakI vyAvahArikatA DaoN. vijaya kumAra anekAntavAda jainadharma darzana ke pramukha siddhAntoM meM se eka haiM, jo AgrahI maMtavyoM vaicArika saMgharSoM ke samAdhAna kI saMjIvanI hai| Aja kA janajIvana saMgharSa se AkrAnta hai, vizva meM dveSa aura dvandva kA dAvAnala sulaga rahA hai| mAnava apane hI vicAroM ke kaTaghare meM Abaddha hai, AlocanA aura pratyAlocanA kA duzcakra tejI se cala rahA hai| vaha ekAnta pakSa kA AgrahI hokara aMdhavizvAsoM ke caMgula meM pha~satA jA rahA hai| kSudra va saMkucita manovRtti kA zikAra hokara eka dUsare para chIMTAkasI kara rahA hai| vaha apane mantavyoM ko satya aura dUsare ke vicAroM ko mithyA siddha karane para tulA rahatA hai| "saccA so merA'' siddhAnta ko bhUlakara "merA so saccA' siddhAnta kI ghoSaNA kara rahA hai, jisake pariNAmasvarUpa samAja meM azAnti kI lahara daur3a rahI hai| itanA hI nahIM, jaba mAnava meM saMkIrNavRtti se utpanna hae ahaGkAra, asahiSNatA Adi kA caramotkarSa hotA hai taba dhArmika va sAmAjika kSetra meM bhI rakta kI nadiyA~ bahane lagatI haiN| aisI paristhitiyoM se ubarane ke lie hI jaina dharma-darzana ne anekAnta kA siddhAnta vizva ko pradAna kiyA hai| anekAntavAda vaha siddhAnta hai jo 'aneka' meM vizvAsa karatA hai| aneka kA tAtparya hai--- aneka dharma (lakSaNa), aneka sImAe~, aneka apekSAe~, aneka dRSTiyA~ aadi| jo kisI eka dharma, eka sImA, eka apekSA tathA eka dRSTi ko satya mAnatA hai aura anya dRSTiyoM ko galata kahatA hai, vaha ekAntavAdI kahalAtA hai tathA jo aneka dharmoM yA apekSAoM ko mAnyatA pradAna karatA hai, vaha anekAntavAdI kahalAtA hai| jaina darzana kI tattvamImAMsA se aisA hI jJAta hotA hai ki vaha aneka meM vizvAsa karatA hai| isIlie usakA tattvamImAMsIya siddhAnta anekAntavAda (Pluralism) athavA sApekSatAvAda (Theory of Relativity) ke nAma se jAnA jAtA hai| *. pravaktA, ahiMsA, zAMti aura mUlya-zikSA vibhAga, pArzvanAtha vidyApITha, vaaraannsii-221005|
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________________ anekAntavAda aura usakI vyAvahArikatA : 15 'anekAnta' kA zAbdika artha 'anekAnta' zabda do zabdoM ke yoga se banA hai- 'aneka' + 'ant'| 'anta' zabda kA vyutpattimUlaka artha batAte hue kahA gayA hai ki vastu meM aneka dharmoM ke samUha ko jAnanA anekAnta hai|' 'nyAyadIpikA' meM anekAnta ko paribhASita karate hue kahA gayA hai- jisake sAmAnya-vizeSa paryAya va guNarUpa aneka anta yA dharma haiM, vaha anekAnta rUpa siddha hotA hai| isI prakAra 'samayasAra' meM kahA gayA hai- jo tat hai vahI atat hai, jo eka hai vahI aneka hai, jo sat hai vahI asat hai, jo nitya hai vahI anitya hai| ___isa prakAra eka vastu meM vastutva ko upajAne vAlI paraspara viruddha do zaktiyoM kA prakAzita honA anekAnta hai| ata: spaSTa hai ki anekAntavAda vaha siddhAnta hai jo aneka anta yA aneka dharmoM meM vizvAsa karatA hai| yadi dUsare zabdoM meM kaheM to anekAntavAda kA artha hai- pratyeka vastu kA bhinna-bhinna dRSTiyoM se vicAra karanA, parakhanA, aadi| anekAntavAda kA yadi hama eka hI zabda meM artha samajhanA cAheM to use apekSAvAda kaha sakate haiN| jaina darzana meM sarvathA eka hI dRSTikoNa se padArtha kA avalokana karane kI paddhati ko apUrNa evaM aprAmANika samajhA jAtA hai aura eka hI vastu meM vibhinna dharmoM ko vibhinna dRSTikoNoM se nirIkSaNa karane kI paddhati ko pUrNa evaM prAmANika mAnA jAtA hai| yaha paddhati hI anekAntavAda hai| anekAntavAda ke pravartaka yahA~ hamAre samakSa do dRSTikoNa upasthita hote haiM- itihAsa aura prmpraa| yadi hama paramparA kI dRSTi se vicAra karate haiM to pAte haiM ki anekAnta ke udbhAvaka prathama tIrthaMkara AdipuruSa RSabhadeva haiM, jinhoMne sarvaprathama yaha upadeza diyaa| Rgveda meM RSabha aura neminAtha Adi tIrthaMkaroM ke nAma Aye haiM, jisase yaha pratIta hotA hai ki anekAnta kA pravartana vaidika kAla ke pahale kA hai| parantu aitihAsika dRSTi se anekAnta ke pravartaka ke rUpa meM jaina dharma ke caubIsaveM tIrthakara bhagavAn mahAvIra kA nAma AtA hai| jaisA ki bhagavatIsUtra se jJAta hotA hai ki mahAvIra ne svapna meM eka citra-vicitra puMskokila ko dekhA, jisake kAraNa ve sva-para siddhAntoM se prerita hue| unhoMne apane mata ke sAtha anya matoM ko bhI ucita sammAna diyaa| unhoMne jisa puMskokila ko dekhA vaha anekAntavAda yA sApekSavAda kA pratIka thaa| usake vibhinna raMga, vibhinna dRSTiyoM ko iMgita kara rahe the| kokila kA raMga yadi eka hotA to sambhavataH mahAvIra ekAntavAda kA pratipAdana krte| kintu bAta aisI nahIM thI, unheM to anekAntavAda ko pratiSThita karanA thA aura unhoMne vaisA hI kiyaa| parantu AcArya baladeva upAdhyAya ke anusAra anekAntavAda ke udbhAvaka teIsaveM tIrthaMkara bhagavAn pArzvanAtha haiN|'
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________________ 16 : zramaNa/akTUbara-disambara / 1996 anekAntavAda kI AvazyakatA I0 pUrva chaThI zatAbdI bhAratIya itihAsa meM vaicArika krAnti kA kAla mAnA jAtA hai| isameM Arthika, sAmAjika, dhArmika Adi sabhI prakAra ke parivartana dekhe jAte haiM / khAsataura para dharma-darzana ke kSetra meM mAno jaise parivartana kI hor3a sI laga gayI thI, jisakI jAnakArI jainAgamoM tathA tripiTakoM se hotI hai| jainAgamoM se jJAta hotA hai ki mahAvIra ke samaya meM unake mata ko chor3akara 363 matoM kA pracAra-prasAra thaa| bauddha tripiTakoM meM bhI varNana milatA hai ki buddha ke samaya bauddhamata ke alAvA 72 cintana praNAliyA~ thIM / kintu sabhI mata ekAntavAdI the| hara vyakti apane vicAra ke alAvA anya vyakti ke vicAra ko galata samajhatA thA / tattva ke sambandha meM bhI bhinna-bhinna mAnyatAe~ dekhI jA rahI thiiN| koI tattva ko eka mAnatA thA to koI aneka, koI nitya mAnatA thA to koI anitya, koI kUTastha mAnatA thA to koI parivartanazIla samajhatA thaa| kisI ne tattva ko sAmAnya ghoSita kara rakhA thA to kisI ne vizeSa / isa prakAra ke mata-matAntara se darzana ke kSetra meM ApasI virodha tathA azAnti kI sthiti thI aura vaicArika azAnti se vyAvahArika jagat bhI prabhAvita thaa| ekAntavAda ke isa pArasparika zatrutApUrNa vyavahAra ko dekhakara mahAvIra ke mana meM vicAra AyA ki isa kleza kA kAraNa kyA hai ? satyatA kA daMbha bharane vAle pratyeka do virodhI pakSa Apasa meM itane lar3ate kyoM haiM? yadi donoM pUrNa satya haiM to phira donoM meM virodha kyoM ? isakA abhiprAya hai donoM pUrNarUpeNa satya nahIM haiN| taba prazna upasthita hotA hai ki kyA donoM pUrNarUpeNa mithyA haiM? aisA bhI nahIM kahA jA sakatA hai| kyoMki ye donoM jisa siddhAnta kA pratipAdana karate haiM, usakI pratIti hotI hai| binA pratIti ke kisI bhI siddhAnta kA pratipAdana asambhava hai / ataH ye donoM siddhAnta aMzataH satya haiM aura aMzata: asatya / eka pakSa jisa aMza meM saccA hai, dUsarA pakSa usI aMza meM jhUThA hai| donoM ke ApasI kalaha kA mukhya kAraNa yahI hai / dUsarA pakSa bhI yahI ThIka samajhatA hai| ataH mahAvIra ne vaicArika jagat ke doSoM ko dUra karane kA prayAsa kiyaa| eka bAra gaNadhara gautama bhagavAn mahAvIra ke sAtha vicAroM ke sAgara meM DUbe hue the ki ekAeka gautama kI nigAha sannikaTavartI vRkSa ke eka bhaMvare para pdd'ii| unhoMne tatkSaNa mahAvIra se prazna kiyAbhagavan! yaha jo bha~varA ur3a rahA hai, usake zarIra meM kitane raMga haiM? bhagavAn ne gautama kI jijJAsA ko zAnta karate hue kahA gautama ! vyavahAra naya kI dRSTi se bha~varA eka hI raMga kA hai aura vaha raMga kAlA hai, kintu nizcaya naya kI dRSTi se zarIra meM pA~ca varNa haiN| ThIka isI prakAra gautama gaNadhara ne gur3a ke sambandha meM bhI prazna upasthita kiyA- bhagavan ! gur3a meM kitane varNa, kitane gaMdha, kitane rasa aura kitane sparza haiM? bhagavAn mahAvIra ne kahA- gautama! vyavahAra naya kI dRSTi se to gur3a madhura hai, kintu nizcaya naya kI dRSTi se isameM pA~ca varNa, do gaMdha aura ATha sparza haiM / "
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________________ anekAntavAda aura usakI vyAvahArikatA : 17 ata: nizcaya naya se vastu ke vAstavika svarUpa kA parijJAna hotA hai aura vyavahAra naya se bAhya svarUpa kaa| isa taraha vastu ke ananta dharma hote haiN| isalie kisI bhI vastu ke eka dharma ko sarvathA satya mAna lenA aura dUsare dharma ko sarvathA mithyA kahanA doSayukta hai| aisA kahanA vastu-pUrNatA ko khaMDita karanA hai| paraspara virodhI pratIta hone vAle dharma eka-dUsare ke virodhI avazya haiM, parantu sampUrNa vastu ke virodhI nahIM haiN| vastu meM donoM samAna rUpa se Azrita hote haiN| duniyA~ kA koI bhI padArtha yA koI bhI vyakti apane Apa meM bhalA yA burA nahIM hotA hai| badamAza, guNDA yA durAcArI manuSya kA antarAtmA bhI ananta-ananta guNoM se yukta hotA hai kyoMki pratyeka AtmA ananta-ananta guNoM se yukta hai| duniyA~ meM jar3a padArtha bhI ananta hai| satya bhI ananta hai| asatya bhI ananta hai| dharma bhI ananta hai aura adharma bhI ananta hai| prakAza bhI ananta hai aura aMdhakAra bhI ananta hai| eka choTA sA jalakaNa bhI ananta guNasampanna hai aura mahAsAgara bhI ananta guNasampanna hai| upAdhyAya amaramunijI ne vastu kI anantadharmatA ko eka laghu kathA ke mAdhyama se bar3e hI sarala evaM sahaja DhaMga se prastuta kiyA hai- eka rAjA apane nagara ke Asa-pAsa paryaTana kara rahA thaa| sAtha meM mantrI bhI thaa| ghUmate-ghUmate donoM usa ora nikala par3e jisa ora zahara kA gaMdA pAnI eka khAI meM bharA huA thA, sar3a rahA thA, kIr3e bila-bilA rahe the| use dekhate hI rAjA kA mana glAni se bhara gyaa| vaha nAka-bhauM sikor3ane lgaa| pAsa hI khar3e rAjA ke subuddhi nAmaka maMtrI ne kahA_ "mahArAja isa jalarAzi se ghRNA kyoM kara rahe haiM? yaha to padArthoM kA svabhAva hai ki ve pratikSaNa badalate rahate haiN| jinase Aja Apa ghRNA kara rahe haiM, ve hI padArtha eka dina manomugdhakArI bhI bana sakate haiN|" isa taraha bAtacIta karate hue donoM rAjabhavana meM lauTa Aye aura apane-apane kArya meM laga ge| kucha dinoM ke uparAnta rAjA ke mantrI subuddhi ne rAjA ke sammAna meM eka bhoja kA Ayojana kiyaa| apane ghara bulAkara sundara evaM svAdiSTa bhojana karAyA aura pAtra meM pIne ke lie pAnI diyaa| vaha pAnI itanA svAdiSTa evaM sarasa thA ki rAjA pAnI pItA hI gayA, phira bhI usake mana meM pAnI pIne kI lAlasA banI rhii| aMtata: rAjA ne mantrI se pUchA"tumane mujhe Aja jo pAnI pilAyA, aisA svaccha, suvAsita evaM svAdiSTa jala maiMne Aja taka nahIM piyaa| tumane yaha jala kisa kue~ se maMgavAyA thA, mujhe bhI batAo? maMtrI ne kahA- rAjan yaha pAnI to sarvatra sulabha hai| yahI nikaTa jalAzaya se ma~gavAyA hai| mahArAja ne jaba jalAzaya kA nAma batAne kA Agraha kiyA to mantrI ne kahA- mahArAja yaha madhura evaM suvAsita jala usI gaMdI khAI kA hai jisakI durgandha se Apa vyAkula ho gaye the aura nAka ko banda kara liyA thaa|11
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________________ 18 : zramaNa/akTUbara-disambara/1996 rAjA ne sAzcarya mudrA meM mantrI se kahA- tuma majAka to nahIM kara rahe ho| mantrI ne vinamra bhAva se kahA- nahIM, maiM majAka nahIM kara rahA hU~, jo kucha bhI kaha rahA hU~ vaha satya hai| yaha kahate hue mantrI ne isa gande pAnI ko sApha karane kI prakriyA bhI btaayii| aba rAjA ko vizvAsa ho gayA ki saMsAra kA hara padArtha atyanta guNa sampanna hai| yahI anekAntavAda hai| anekAntavAda ke maulika AdhAra anekAntavAda jaina darzana kI AdhArazilA hai| jaina tattvajJAna kA mahala isI anekAnta ke siddhAnta para TikA hai| vastu ke ananta dharma hote haiN| ina ananta dharmoM meM se vyakti apane icchita dharmoM kA samaya-samaya para kathana karatA hai| vastu ke jitane dharmoM kA kathana ho sakatA hai ve saba vastu ke andara hote haiN| vyakti apanI icchA se una dharmoM kA padArtha meM AropaNa nahIM kara detA hai| ananta yA aneka dharmoM ke kAraNa hI vastu anantadharmAtmaka kahI jAtI hai| vastu ke ina ananta dharmoM ke do prakAra hote haiM- guNa aura pryaay| jo dharma vastu ke svarUpa kA nirdhAraNa karate haiM arthAt jinake binA vastu kA astitva kAyama nahIM raha sakatA unheM guNa kahate haiN| yathA-manuSya meM 'manuSyatva', sonA meM 'sonaapn'| manuSya meM yadi 'manuSyatva' na ho to vaha aura kucha ho sakatA hai, manuSya nhiiN| vaise hI yadi sonA meM 'sonApana' na ho to vaha anya koI dravya hogA, sonA nhiiN| guNa vastu meM sthAyI rUpa se rahatA hai| vaha kabhI naSTa nahIM hotA aura na badalatA hI hai| kyoMki usake naSTa ho jAne se vastu naSTa ho jaayegii| guNa vastu kA Antarika dharma hotA hai| jo dharma vastu ke bAhyAkRtiyoM arthAt rUpa-raMga ko nirdhArita karate haiM, jo badalate rahate haiM, utpanna aura naSTa hote rahate haiM, unheM paryAya kahate haiN| jaise- manuSya kabhI baccA, kabhI yuvA aura kabhI bUr3hA rahatA hai| guNa jo vastu meM sthAyI rahatA hai jaisemanuSya baccA ho yA bUr3hA, strI ho yA puruSa, moTA ho yA patalA, usameM manuSyatva rahegA hii| kintu jaba koI vyakti bAlaka se yuvA hotA hai to usakA bAlapana naSTa ho jAtA hai aura yuvApana utpanna hotA hai| ThIka isI prakAra sonA kabhI aMgUThI, kabhI mAlA, kabhI karNaphUla ke rUpa meM dekhA jAtA hai jisameM sonA kA aMgUThI vAlA rUpa naSTa hotA hai to mAlA kA rUpa banatA hai, mAlA kA rUpa jaba naSTa hotA hai to karNaphUla kA rUpa banatA hai| ye badalane vAle dharma hamezA utpanna evaM naSTa hote rahate haiM aura guNa sthira rahatA hai| ata: jagat ke sabhI padArtha utpatti, sthiti aura vinAza ina tIna dharmoM se yukta hote haiN| eka hI sAtha eka hI vastu meM tInoM dharmoM ko dekhA jA sakatA hai| mizAla ke taura para, eka svarNakAra svarNakalaza tor3akara mukuTa banA rahA hai| usake pAsa tIna grAhaka pahu~cate haiN| jinameM se eka ko svarNa ghaTa cAhie, dUsare ko svarNa mukuTa cAhie aura tIsare ko kevala sonaa| lekina svarNakAra kI pravRtti dekhakara pahale grAhaka ko duHkha hotA hai, dUsare ko harSa aura tIsare ko na to duHkha hI hotA hai aura na hI harSa arthAt vaha madhyastha bhAva
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________________ anekAntavAda aura usakI vyAvahArikatA : 19 kI sthiti meM hotA hai| tAtparya yaha hai ki eka hI samaya meM eka svarNa meM vinAza, utpatti aura dhruvatA dekhI jA sakatI hai| isI AdhAra para jaina darzana meM tattva ko paribhASita karate hue kahA gayA hai- sat utpAda, vyaya tathA dhrauvya yAnI sthiratA se yukta hai|12 ___ jaina darzana kI tattvamImAMsA se jo loga paricita nahIM haiM, ve turanta yaha prazna upasthita kara sakate haiM ki eka hI vastu meM dhruvatA tathA utpatti aura vinAza kaise ho sakatA hai? kyoMki sthAyitva aura asthAyitva donoM eka dUsare ke virodhI haiN| ata: eka hI vastu meM paraspara virodhI dharmoM kA samanvaya kaise ho sakatA hai, kintu jaina darzana isakA samAdhAna karate hue kahatA hai ki koI bhI vastu guNa kI dRSTi se dhruva hai, sthAyI hai tathA paryAya kI dRSTi se asthAyI hai, usameM utpatti aura vinAza hai| anekAntavAda aura syAdvAda anekAntavAda ke vyAvahArika pakSa ko syAdvAda ke nAma se vibhUSita kiyA jAtA hai| syAdvAda anekAntavAda kA hI vikAsamAtra hai| 'syAt' zabda anekAnta kA dyotaka hai| 13 syAdvAda aura anekAntavAda donoM eka hI haiN| isakA kAraNa yaha hai ki syAdvAda meM jisa padArtha kA kathana hotA hai, vaha anekAntAtmaka hotA hai| donoM meM yadi koI antara hai to mAtra zabdoM kaa| syAdavAda meM syAt zabda kI pradhAnatA hai to anekAntavAda meM anekAnta kii| kintu mUlata: donoM eka hI haiN| AcArya prabhAcandra ne 'nyAyakumudacandra' meM kahA haianekAntAtmaka artha ke kathana ko syAdvAda kahate haiN| 14 'syAt' zabda kA vyutpattimUlaka artha batAte hue kahA gayA hai- syAditi vAdaH syaadvaadH|15 yahA~ hameM 'syAt' zabda ke do artha dekhane ko milate haiM- pahalA anekAntavAda aura dUsarA anekAnta ke kathana karane kI bhaassaa-shailii| jaina dArzanikoM ne 'anekAnta' evaM 'syAt' donoM zabdoM kA eka hI arthoM meM prayoga kiyA hai| ina donoM zabdoM ke pIche eka hI hetu rahA hai aura vaha haivastu kI anekaantaatmktaa| yaha anekAntAtmakatA anekAntavAda zabda se bhI prakaTa hotI hai aura syAdvAda se bhii| ata: syAdvAda aura anekAntavAda donoM hI eka haiN| donoM eka hI sikke ke do pahalU haiN| antara hai to itanA ki eka prakAzaka hai to dUsarA prakAzya hai, eka vyavahAra hai to dUsarA siddhaant| eka aura aneka jaina darzana ne apanI tattvamImAMsA meM yaha pratipAdita kiyA hai ki vastu ke ananta dharma hote haiM, kintu kisI vastu ke ananta dharmoM ko jAnanA hamAre lie sambhava nahIM hai? ananta ko to koI sarvajJa hI jAna sakatA hai, jise pUrNa jJAna kI upalabdhi rahatI hai| sAmAnyajana to ananta dharmoM meM se kucha dharmoM ko athavA eka dharma ko hI jAnate haiN| jaina darzana kI bhASA meM kucha ko yAnI eka se adhika dharmoM ko jAnanA pramANa hai tathA eka dharma ko jAnanA naya hai| isa prakAra naya na pramANa ke antargata AtA hai, na apramANa ke|
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________________ 20 : zramaNa/akTUbara-disambara/1996 jaise samudra kA eka aMza na samudra hai aura na asamudra balki samudrAMza hai, usI prakAra naya bhI pramANAMza hai|16 naya ko paribhASita karate hue kahA gayA hai- pramANa se svIkRta vastu ke ekadeza kA jJAna karAne vAle parAmarza ko naya kahate haiN|17 ___ AcArya prabhAcandra ne kahA hai- pratipakSa kA nirAkaraNa karate hue vastu ke aMza ko grahaNa karanA naya hai| 18 pramANa, naya aura darnaya ke bheda ko spaSTa karate hue AcArya hemacandra ne 'anya yoga vyavacchedadvAtriMzikA' meM likhA hai '9 - vastu kA kathana tIna prakAra se hotA hai- 'sadeva' arthAt sat hI hai, 'sat' arthAt sat hai, 'syAt sat' arthAt kathaMcit sat hai| sat hI hai meM bhASA meM nizcayAtmakatA A jAne se anya dharmoM kA niSedha ho jAtA hai| "sat hai' meM anya dharmoM ke prati udAsInatA rakhakara kathana kI abhivyakti hotI hai| "syAt sat hai' meM sat ko kisI apekSA se mAnA gayA hai, kyoMki vaha 'syAt' pada se yukta hai| uparyukta tInoM kathanoM meM pahalA prakAra durnaya hai, dUsarA prakAra naya tathA tIsarA prakAra pramANa yAnI anekAnta hai| naya jJAtA kA eka viziSTa dRSTikoNa hai| eka hI vastu ke viSaya meM aneka darzakoM ke aneka dRSTikoNa hote haiM, jo paraspara mela khAte hue pratIta nahIM hote tathApi unheM asatya nahIM kahA jA sakatA, kyoMki unameM bhI satya kA aMza rahatA hai| 20 jaina darzana yaha mAnatA hai ki pratyeka vastu meM ekatA tathA anekatA hai| jIva dravya kI ekatA aura anekatA kA pratipAdana karate hue mahAvIra ne kahA hai- somila! dravya dRSTi se maiM eka huuN| jJAna aura darzana kI dRSTi se maiM do huuN| na badalane vAle pradezoM kI dRSTi se maiM akSaya hU~, avyaya hU~, avasthita huuN| badalate rahane vAle upayoga kI dRSTi se maiM aneka huuN| 21 isI prakAra ajIva dravya kI ekatA aura anekatA kA spaSTIkaraNa karate hae unhoMne kahA hai- he gautama! dharma stikAya dravya dRSTi se eka hai, isalie vaha sarvastoka hai| vahIM dharmAstikAya meM pradezoM kI apekSA asaMkhyAt guNa bhI haiN| 22 adharmAstikAya AkAza Adi dravya dRSTi se eka aura pradeza dRSTi se aneka haiN| eka aneka ke siddhAnta ko aura bhI sarala tarIke se isa prakAra samajhA jA sakatA hai ki mAna leM rAma eka vyakti hai| usakI ora izArA karate hue hama kaI logoM se pUchate haiM- yaha kauna hai? hamAre isa prazna ke uttara meM kramaza: pratyeka vyakti kahatA hai- pahalA-rAma jIva hai| dUsarA-rAma manuSya hai| tIsarA- rAma kSatriya hai| cauthA- rAma merA pitA hai| isa prakAra hama dekhate haiM ki uttaroM meM vibhinatA hai, phira bhI ve saba satya haiN| prathama vyakti rAma ko eka pUrNa dravya ke rUpa meM dekhatA hai| dUsarA payArya ke rUpa meN| tIsarA bhI paryAya ke rUpa meM tathA bAkI ke uttaradAtA aura adhika sUkSmatA se paryAya ke bhinna-bhinna rUpoM ko dekhate haiN| ata: prathama vyakti ko rAma kahane kA adhikAra hai kintu rAma manuSya nahIM hai, kahane kA adhikAra nahIM hai| isI taraha dUsare vyakti ko 'rAma manuSya hai' kahane kA adhikAra hai kintu rAma jIva nahIM hai, kahane kA adhikAra nahIM hai, kyoMki rAma meM jIva evaM manuSyatva donoM vidyamAna haiN| isa taraha
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________________ anekAntavAda aura usakI vyAvahArikatA : 21 hama dekhate hai ki dravyArthika rUpa meM jIva meM ekatA hai, parantu paryAyArthika dRSTi se anekatA hai| nityatA aura anityatA sat ke viSaya meM vidvAnoM meM mata-bhinnatA dekhI jAtI hai| koI ise nitya mAnatA hai to koI anity| isa sambandha meM vedAnta darzana aparivartanazIlatA ko svIkAra karatA hai to bauddha darzana parivartanazIlatA ko| yahA~ jainadarzana kI mAnyatA hai ki pratyeka vastu nitya aura anitya donoM hai| guNa kI dRSTi se vastu meM nityatA dekhI jAtI hai aura paryAya kI dRSTi se anitytaa| yathA-Amraphala harA rahatA hai kintu kAlAntara meM vaha pIlA ho jAtA hai| phira bhI vaha rahatA Amraphala hI hai| vastu kA pUrva paryAya naSTa hotA hai aura uttara paryAya utpanna hotA hai kintu vastu kA mUla rUpa sadA banA rahatA hai| ata: satya nitya bhI hai aura anitya bhI hai| miTTI kA eka ghar3A jo AkAra, svarUpa Adi se hI vinAzazIla lagatA hai kyoMki vaha banatA aura bigar3atA rahatA hai| ghar3e kA astitva na to pahale thA aura na bAda meM rhegaa| kintu mUla svarUpa meM miTTI maujUda thI aura ghar3e ke banane ke bAda bhI tathA ghar3e ke naSTa ho jAne para bhI maujUda rhegii| ataH pratyeka vastu nitya evaM anitya hai| sAdhAraNata: dIpaka ke viSaya meM aisI dhAraNA hai ki isameM anityatA hotI hai, kyoMki vaha bujha jAtA hai| dIpaka ke viSaya meM anya darzanoM kI bhI yahI dhAraNA hai| lekina jaina darzana kA kahanA hai ki agni yA teja kI do paryAyeM hotI haiM- prakAza aura aNdhkaar| jaba eka paryAya naSTa hotI hai to dUsarI paryAya AtI hai| prakAza ke naSTa hone para aMdhakAra AtA hai aura aMdhakAra ke naSTa hone para prakAza AtA hai| paryAyeM badalatI rahatI haiN| parantu agni kA agnitva yA tejatva naSTa nahIM hotaa| abhiprAya yaha hai ki dIpaka jise hama anitya mAnate haiM vaha mAtra anitya hI nahIM, balki nitya bhI hai| isI prakAra AkAza ko sAmAnyata: nitya mAnA jAtA hai| anya darzana bhI aisA mAnate haiM kyoMki AkAza apane guNa ke kAraNa nitya tathA paryAya ke kAraNa anitya hai| jaina darzana meM AkAza ko ajIva mAnA gayA hai| isakA sAmAnya dharma Azraya denA hai| yaha isakA guNa hai| kintu vizeSa vyakti athavA vastu ko jo Azraya isake dvArA diye jAte haiM, ve utpanna evaM naSTa hote haiN| yathA- eka vyakti kamare meM baiThA hai| isa samaya vaha AkAza ke andara eka nizcita Azraya ko prApta kara rahA hai lekina thor3I dera bAda vaha kamare se nikalakara maidAna meM baiTha jAtA hai to aisI sthiti meM usakA Azraya jo kamare meM thA, naSTa ho gayA aura maidAna meM utpanna ho gyaa| pahale usakI upasthiti kamare meM thI aba maidAna meM ho gyii| yahI AkAza ke dvArA die gaye Azraya kA utpanna tathA nAza honA hai| AkAza kA payArya AkAza kI anityatA hai tathA sAmAnya rUpa se sabako Azraya denA AkAza kA guNa hai jo AkAza kI nityatA hai|
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________________ 22 : zramaNa/akTUbara-disambara/1996 isI prakAra jIva kI nityatA evaM anityatA ke viSaya meM bhagavAn mahAvIra ne kahA hai gautama! jIva kisI dRSTi se zAzvata hai to kisI dRSTi se ashaashvt| gautama! dravyArthika dRSTi se jIva zAzvata hai to bhAvArthika dRSTi se ashaashvt|23 arthAt jIva meM jIvatva kA kabhI abhAva nahIM hotaa| jIva cAhe kisI bhI avasthA meM ho, jIva hI hotA hai| yaha dravyArthika dRSTi hai| isa saMdarbha meM jIva nitya hai| jIva kisI na kisI paryAya meM hotA hai| eka paryAya ko chor3akara dUsarI paryAya ko grahaNa karatA hai| yaha paryAyArthika dRSTi hai| isa sandarbha meM jIva anitya hai| loka kI sImitatA aura asImitatA ke savAla kA samAdhAna bhI isI prakAra kiyA hai loka dravya dRSTi se sAnta hai, kSetra dRSTi se sAnta hai, kAla dRSTi se ananta hai aura bhAva (prakriyA) dRSTi se ananta hai|24 loka ko cAra prakAra se jAnA jAtA hai- dravya, kSetra, kAla aura bhAva rUpa se| dravya kI dRSTi se loka sAnta hai, kyoMki vaha saMkhyA meM eka hai| kSetra kI dRSTi se bhI sAnta hai, kyoMki sampUrNa AkAza ke kucha kSetra meM hI loka kA vAsa hai| kAla kI dRSTi se loka ananta hai kyoMki vartamAna, bhUta aura bhaviSya kA koI kSaNa aisA nahIM jisameM loka kA astitva na ho| aise hI bhAva kI dRSTi se bhI loka ananta hai, kyoMki eka loka ke ananta paryAya haiN| isa taraha jaina darzana nityatA evaM anityatA ke siddhAnta kA pratipAdana karatA hai| yahI anekAntavAda hai| sAmAnya aura vizeSa sAmAnya aura vizeSa ke viSaya meM bhI matamatAntara pAye jAte haiN| koI sirpha sAmAnya kI sattA ko svIkAra karatA hai to koI kevala vizeSa kI sattA ko| vedAnta, sAMkhya, mImAMsA Adi sAmAnya kI sattA ko svIkAra karate haiN| ina logoM kA kahanA hai ki jo kucha bhI hai sAmAnya hai, sAmAnya ke atirikta aura kucha nahIM hai| yadi sAmAnya na ho to vizeSa kA astitva hI na ho| 'manuSyatva' sAmAnya hai aura manuSyatva ke binA rAma, mohana, sohana Adi vizeSa manuSyoM kA astitva nahIM ho sakatA hai| ata: sAmAnya kI hI sattA hai| ThIka isake viparIta bauddha darzana kI mAnyatA hai| bauddha darzana vizeSa kI sattA meM vizvAsa karatA hai| vizeSa ke kAraNa hI kisI kI sattA hotI hai| sAmAnya kI sattA vizeSa se alaga nahIM ho sktii| kyA manuSyatva rAma, zyAma Adi manuSyoM se alaga pAyA jA sakatA hai? nahIM! ata: tattva sAmAnya nahIM balki vizeSa hai| vaizeSika darzana sAmAnya aura vizeSa donoM kI sattA meM vizvAsa karatA hai, lekina donoM ko alaga-alaga mAnate hue kahatA hai ki sAmAnya-vizeSa donoM hI samavAya sambandha se sambandhita haiN| jaina darzana kA kathana ina saba mAnyatAoM se bilkula alaga hai| jaina darzana vaizeSika darzana kI bhA~ti sAmAnya aura vizeSa donoM kI sattA mAnatA hai, parantu alaga-alaga nhiiN| donoM hI sApekSa haiN|
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________________ anekAntavAda aura usakI vyAvahArikatA : 23 manuSyatva ke binA kisI manuSya vizeSa kA bodha nahIM ho sakatA aura manuSya vizeSa ke binA manuSyatva (sAmAnya) kahIM dRSTigocara nahIM hotaa| ata: sAmAnya aura vizeSa donoM hI sApekSa haiM, eka dUsare para AdhArita haiN| isa taraha sAmAnya aura vizeSa donoM sApekSataH dekhe jAte haiN| yahI jaina darzana kA anekAntabhAva hai| asti aura nAsti asti-nAsti do ekAntavAdI pakSa haiN| eka pakSa kahatA hai ki sarva asti to dUsarA pakSa kahatA hai ki sarva naasti| isa taraha donoM pakSoM meM saMgharSa hotA hai, kyoMki donoM hI ekAntavAdI haiN| anekAntavAda hI sahI arthoM meM isa saMgharSa kA eka mAtra samAdhAna hai| bhagavAn mahAvIra ne sarva asti evaM sarva nAsti donoM pakSoM kA anekAnta dvArA samarthana kiyA hai| unhoMne kahA hai ki jo asti hai, vahI nAsti hai| 'bhagavatIsUtra' meM25 kahA gayA hai- hama jo asti hai use asti kahate haiM, jo nAsti hai, use nAsti kahate haiN| pratyeka padArtha hai bhI aura nahIM bhI hai| apane nija svarUpa se hai aura parasvarUpa se nhiiN| apane putra kI apekSA se pitA, pitArUpa meM sata hai aura para rUpa kI apekSA se pitA, pitArUpa meM asat hai| yadi para-putra kI apekSA se pitA hI hai to vaha sAre saMsAra kA pitA ho jAyegA, jo asambhava hai| ise aura bhI sarala bhASA meM hama isa taraha kaha sakate haiM- gur3iyA caurAhe para khar3I hai| eka ora se choTA bAlaka AtA hai, vaha use mA~ kahatA hai| dUsarI ora se eka vRddha AtA hai, vaha use putrI kahatA hai| tIsarI ora se eka yuvaka AtA hai, vaha use patnI kahatA hai| isI taraha koI tAI, koI mAmI, to koI phUphI aura koI dIdI kahatA hai| sabhI eka hI vyakti ko vibhinna nAmoM se sambodhita karate haiM tathA paraspara saMgharSa karate haiM ki yaha to mA~ hI hai, putrI hI hai, patnI hI hai, dIdI hI hai aadi.....| aba prazna uThatA hai ki Akhira gur3iyA hai kyA? isa samasyA kA samAdhAna eka hI hai aura vaha haianekaantvaad| anekAntavAda kA kahanA hai ki yaha tumhAre lie mA~ hai kyoMki tuma isake putra ho para anya logoM ke lie yaha mA~ nahIM hai| vRddha se kahatA hai ki yaha putrI bhI hai, ApakI apanI apekSA se, saba logoM kI apekSA se nhiiN| yena-prakAreNa apanI-apanI apekSA se tAI, mAmI, dIdI Adi saba kucha hai| isase yaha spaSTa hotA hai ki pratyeka vastu ke do pahalU haiM-hai bhI, nahIM bhii| darzana kI bhASA meM yahI anekAntavAda hai| 'hI' vAda aura 'bhI' vAda saMsAra meM do vAda pAye jAte haiM- 'hI' vAda aura 'bhI' vaad| 'hI' vAda kahatA hai'maiM hI saccA ha~' arthAt merA kathana satya hai aura mere sivA sabhI sampradAyoM kA kathana asatya haiN| ThIka isake viparIta 'bhI' vAda vAlA kahatA hai- 'maiM bhI saccA hU~' arthAt mere sivA dUsare sampradAyoM kA kathana bhI satya hai| vaha bhI kisI eka dRSTi se satyavAdI hai| dUsare zabdoM meM-hI mata ke anuyAyI kA kahanA hai ki dina hI hai aura bhI mata ke samarthakoM
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________________ 24 : zramaNa/akTUbara-disambara/1996 kA kahanA hai ki dina bhI hai arthAta jahA~ sarya nahIM hai. vahA~ rAta bhI hai| 'hI' aura 'bhI' ke abhiprAyoM meM bahuta hI aMtara hai| 'hI' ke prayoga meM ekAntatA kA Agraha samAyA huA hai| vaha eka pakSa ke vicAroM ke samakSa dUsare ke vicAroM kI avahelanA karatA hai| apUrNa jJAna ko pUrNa mAnakara manuSya ko digbhramita karatA hai jabaki 'bhI' pakSa apane vicAroM ke sAtha-sAtha dUsare ke vicAroM kA bhI svAgata karane ke lie satat samudyata rahatA hai| yadi hama Ama ke viSaya meM kahate haiM ki Ama meM kevala rUpa hI hai, rasa hI hai, gaMdha hI hai, sparza hI hai, taba hama mithyA ekAntavAda kA prayoga karate haiN| yadi isI ko hama isa rUpa meM kahate haiM ki Ama meM rUpa bhI hai, rasa bhI hai, gaMdha bhI hai, sparza bhI hai, taba hama anekAntavAdI dRSTikoNa kA pratipAdana karate hai| isa prakAra 'hI' vAda vicAra-vaiSamya evaM saMgharSa kI sthiti utpanna karatA hai jabaki 'bhI' vAda vicAra-vaiSamyatA evaM saMgharSa ko miTAtA hai| anekAntavAda aura vibhajyavAda vibhajyavAda anekAntavAda kA hI eka rUpa hai| vibhajyavAda kA artha hotA haikisI bhI tathya ko vibhAjanapUrvaka kahanA yA prastuta krnaa| sUtrakRtAMga meM eka jagaha prasaGga AyA hai ki bhikSu ko kaisI bhASA kA prayoga karanA cAhie? isake uttara meM kahA gayA hai ki bhikSu vibhajyavAda kA prayoga kre| 26 bhagavatIsUtra meM gautama aura jayantI ke sAtha haI bhagavAna mahAvIra kI bAtacIta kA ullekha hai jo anekAntavAda aura vibhajyavAda ko prakAzita karatA hai, vaha nimnaprakAra haigautama - yadi koI kahe ki maiM sarvaprANa, sarvabhUta, sarvajIva, sarvasatva kI hiMsA kA pratyAkhyAna (tyAga) karatA hU~ to kyA usakA yaha pratyAkhyAna supratyAkhyAna hai yA duSpratyAkhyAna? mahAvIra - jo vyakti yaha nahIM jAnatA ki ye jIva aura ye ajIva haiM aura ye trasa haiM, ye sthAvara haiM, usakA pratyAkhyAna duSpratyAkhyAna hai, jo yaha jAnatA hai ki ye jIva haiM aura ye ajIva haiM, ye trasa haiM, ye sthAvara haiM usakA pratyAkhyAna supratyAkhyAna hai, kyoMki usakA kathana satya hai| 27 jayantI - bhagavan! sonA acchA hai yA jAganA? mahAvIra - jayantI! kucha jIvoM ke lie sonA acchA hai aura kucha jIvoM ke lie jAganA acchA hai| jayantI - vaha kisa prakAra? mahAvIra - jo adharmI haiM, adharmAnuga haiM, adharmiSTha haiM, adharmAkhyAyI haiM, adharmapralokI haiM, adharmapraraMjana haiM, adharma samAcAra haiM, adhArmika vRtti yukta haiM, unake lie sonA acchA hai kyoMki ve sote raheMge to aneka jIvoM ko pIr3A
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________________ anekAntavAda aura usakI vyAvahArikatA : 25 nahIM hogii| ve apane ko tathA anya logoM ko adhArmika kAryoM meM rata nahIM rakha paayeNge| ata: unake lie sonA acchA hai| parantu jo jIva dhArmika haiM, rAgI haiM, dhArmika vRtti rakhane vAle haiM, unake lie jAganA acchA hai kyoMki ve aneka jIvoM ko sukha dete haiN| jaba taka ve jAgate raheMge taba taka apane ko tathA anya vyaktiyoM ko dhArmika kAryoM meM rata rkheNge| ata: unakA jAganA acchA hai| 28 / / jayantI - bhagavan! balavAn honA acchA hai yA nirbala honA? mahAvIra - jo jIva dhArmika haiM arthAt dhArmika vRtti vAle haiM, unakA balavAn honA acchA hai, kyoMki ve apane bala kA prayoga dhArmika kAryoM meM kareMge jisase dUsare jIvoM ko sukha kI prApti hogI aura, jo jIva adhArmika haiM arthAt adhArmika vRtti vAle haiM, unakA nirbala honA acchA hai, kyoMki ve apane bala kA prayoga adhArmika kAryoM meM kareMge, jisase anya jIvoM ko kaSTa phuNcegaa| anekAntavAda kI upayogitA anekAntavAda koI korI kalpanA nahIM balki eka vyAvahArika siddhAnta hai jisakA sambandha dhArmika, sAmAjika rAjanItika, sAMskRtika, vaicArika Adi sabhI kSetroM se hai| vyAvahArikatA ke pariveza meM anekAnta kA abhiprAya hai- "vyakti ko eka hI anubhava yA eka hI jJAna para AgrahavAn na banAkara apane mastiSka ko jJAna ke lie unmukta rkhnaa| tAtparya hai ki hamako eka jJAna huA yA eka anubhava huA, usI meM apane Apako na sameTakara, apane mastiSka ko hara jJAna ke lie khulA rakhanA cAhie jisase ki hama eka dUsare ke vicAroM kA lena-dena bhalI-bhA~ti kara skeN| dUsare kI bAtoM ko bhI hama acchI taraha se grahaNa kara sakeM aura apanI bAta ko bhI acchI taraha se dUsaroM ko samajhA skeN| yadi hameM kisI vastu ke yathArtha svarUpa ko samajhanA hai to usake aneka pahaluoM ko dekhanA hogaa| eka pahalU se dekhane se vastu ke eka pahalU kA hI jJAna hotA hai| yathA-- kisI makAna kA eka tarapha se citra leMge to vaha citra makAna ke eka pakSa kA hI jJAna karAyegA, jabaki dUsarA pakSa achUtA hI rhegaa| eka makAna ke yathArtha evaM pUrNa jJAna ke lie hameM makAna ke cAroM tarapha ke alaga-alaga citra lene par3eMge taba jAkara hameM makAna kI bAhyAkRti kA pUrNa jJAna hogaa| phira bhI hama usake aMtaraMga bhAga ke jJAna se vaMcita raha jaayeNge| ata: punaH hameM usake aMtaraMga pakSa ke citra lene par3eMge, taba jAkara makAna kA hameM pUrNa evaM yathArtha jJAna hogaa| ThIka yahI bAta vizva ke sambandha meM bhI lAgU hotI hai| jaba taka hama vizva kA aneka binduoM se, aneka pahaluoM se sUkSmatApUrvaka nirIkSaNa nahIM karate haiM, taba taka hameM usake sambandha meM pUrNa evaM yathArtha jJAna honA asambhava hai| vyakti, samAja, rASTra evaM
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________________ 26 : zramaNa/akTUbara-disambara/1996 vizva ke sambandha meM Aja yahI apUrNatA ghAtaka siddha ho rahI hai| kyoMki vyakti khuda ko evaM samAja ko jAne binA hI rASTra evaM vizva ke prati apanA mata vyakta karane kA prayatna karatA hai| dharma aura darzana, jo sadiyoM se vividha prakAra ke saMtApoM se mukti pAne kA sAdhana mAnA jAtA rahA hai, mAnava hRdaya kI durbalatA evaM saMrkINatA ne use bhI dUSita kara diyA hai| Aga bujhAne ke lie jisa pAnI kA upayoga aba taka kiyA jAtA rahA hai, Aja vahI pAnI Aga lagAne kA kArya kara rahA hai to phira Aga kaise bujhegI? zAnti kI prApti ke lie dharma aura darzana mAnava samAja meM Ae lekina ve hI Aja azAnti ke kAraNa bana gae haiN| eka ora manuSya, manuSya kA zoSaNa kara rahA hai, vyakti-vyakti ke prati mAnasika antardvandva, mana-muTAva, AzaMkA ke kAraNa Aja rASTra zItayuddha ke daura se gujara rahA hai| aisI sthiti meM sarvatra aise cintana evaM vicAroM kI AvazyakatA hai jo vyakti-vyakti ke bIca, samAja-samAja ke bIca, rASTra-rASTra ke bIca samarasatA, samanvaya evaM sAmaJjasya sthApita kara ske| ina sabhI samasyAoM ke samAdhAna ke lie dRSTi eka hI ora jAtI hai, aura vaha hai- anekAnta kA siddhaant| anekAntavAda hI hai jo anekatA meM ekatA, anityatA meM nityatA, asatva meM satva ko eka sUtra meM piro sakane kI kSamatA rakhatA hai| Aja kA yuga anveSaNa evaM parIkSaNa kA yuga hai jisase aneka ANavika parIkSaNa ho rahe haiN| vaicArika dharAtala para anekAntavAda kA sthAna sarvopari hai| anekAntavAda kI AvazyakatA Aja pUre vizva ko hai| cAhe vaha darzana kA kSetra ho yA vijJAna kA, cAhe dhArmika ho yA sAmAjika, rAjanItika ho yA sAMskRtika, rASTrIya ho yA antrraassttriiy| Aja ke sandarbha meM anekAntavAda kI prAsaMgikatA para praznacihna laga gayA hai ki kyA anekAntavAda Aja kI tamAma samasyAoM ko sulajhAne meM sakSama hai? jahA~ taka prAsaMgikatA kA prazna hai to anekAntavAda jitanA prAsaMgika mahAvIra ke kAla meM thA, usase kahIM jyAdA prAsaMgika Aja ke sandarbha meM ho gayA hai| ata: Aja ke sandarbha meM dhArmika, vaicArika, sAmAjika, rAjanItika, sAMskRtika evaM antarrASTrIya kSetra meM usakI prAsaMgikatA para dRSTipAta karanA Avazyaka sA jAna par3atA hai| dhArmika sandarbha meM 'dharma' eka vyApaka zabda hai jisake antargata vyakti, samAja, jAti, deza Adi sabhI antarbhUta ho jAte haiN| dharma ke sandarbha meM bhinna-bhinna vicAradhArAe~ dekhI jAtI haiN| koI kahatA hai ki karma hI dharma hai, koI kahatA hai jIva para dayA karanA dharma hai, kisI ke anusAra paramArtha patha para jIvana kI Ahuti denA dharma hai, koI kahatA hai samAja, deza aura jAti kI rakSA ke lie ApattikAla meM lar3anA dharma hai| parantu sahI mAyane meM dekhA jAe to mAnava kA sampUrNa jIvana hI dharma kSetra hai| mAnava dharma eka aisA vyApaka dharma hai jisakA pAlana
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________________ anekAntavAda aura usakI vyAvahArikatA : 27 karane se manuSya apanA tathA sampUrNa vizva kA kalyANa kara sakatA hai| tAtparya yaha hai ki hamArA sampUrNa jIvana hI dharma hai, sArA vizva dharma hai| hama jo bhI karma karate haiM, ve dharma ke antargata A jAte haiN| saba dharma pragatizIla sAdhanoM aura anubhavoM se utpanna eka vimala vibhUti hai jisake AliGgana se hI mAnava unnati ke patha para agrasara hone lagatA hai| dharma kA kArya ekatA, samAnatA, puruSArtha Adi guNoM se manuSyoM ko dIkSita karanA hai, na ki paraspara virodhI upadezoM se samAja meM bheda-bhAva utpanna karanA, kintu Aja Adhibhautika sabhyatA kI krUratA se jitanA mana azAMta hai usase bhI kahIM adhika rUr3hi aura vAsanAoM kI pUjA ne mana ko vyathita kara rakhA hai| yaha satya hai ki jIvana kI yAtrA atIta ko sAtha lekara hI taya kI jA sakatI hai, usakA sarvathA tyAga karake nahIM / atIta jIvana ko lekara hI manuSya bhaviSya kI yojanAe~ nirdhArita karatA hai / kintu isakA yaha artha nahIM hai ki hama lauTakara atIta meM hI pahu~ca jAe~ / atIta to bhaviSya kI ora bar3hane kI preraNA detA hai| ataH manuSya kA kalyANa isI meM hai ki vaha atIta aura vartamAna ke bIca samanvaya sthApita kara sundara bhaviSya kA nirmANa kre| jaba taka hama prAcIna ADambara evaM AcAra-vicAroM se cipake raheMge taba taka hamArA vartamAna bhaviSya ke nirmANa meM samartha nahIM hogaa| samAja meM pracalita aMdhavizvAsoM kI vibhinna bhAvanAe~ na to prAcIna haiM aura na arvAcIna, balki inakI jar3a to samAja meM dharmaguruoM ke sampradAya va svArtha kI lolupatA se phailI hai| prAcInakAla meM sAmpradAyika kaTTaratA bahuta balavatI thI / itihAsa isa bAta kA sAkSI hai ki bhinna-bhinna yugoM meM jina samAjoM meM logoM kA dhyAna dharma kendrita rahA hai aura dharma kA logoM ke jIvana meM Adhipatya rahA hai unake sabhI prakAra ke saMgharSoM, nRzaMsatAoM, yaMtraNAoM Adi kA mUla kAraNa kevala bhrAnti rahI hai| dharma ke ThekedAroM ke mastiSka meM yaha bAta ghusa gayI ki kevala unhIM kA dharma, vizvAsa evaM upAsanA paddhati ekamAtra satya hai, aura dUsare kA galata / kevala ve hI ImAnadAra haiM, zeSa sabhI 'vidharmI' evaM 'kAphira' haiN| kevala unhIM kI jIvanapaddhati mokSadAyinI hai, kevala unhIM kA Izvara sampUrNa vizva kA Izvara hai, anya logoM ke devagaNa mithyA haiM athavA unake Izvara ke adhIna haiN| isa prakAra kI bAtoM se mAnava svabhAva kA itihAsa bharA par3A hai| dharmAMdhatA ke pIche aneka amUlya jAne gayIM, rakta kI nadiyA~ bahAyI gayIM tathA mAnava jIvana ko kaSTamaya evaM duHkhamaya banA diyA gyaa| Aja punaH vahI sthiti dRSTigocara ho rahI hai| paraspara sampradAyoM meM rAga-dveSa kI bhAvanA, khaNDana-maNDana kI bahulatA, khUna-kharAbA, tIvra saMgharSa kI sambhAvanA bahuta adhika balavatI hotI jA rahI hai| isakA mukhya kAraNa hai dharma ke yathArtha svarUpa ko na smjhnaa| sabhI dharmoM ke apane mUla siddhAnta hote haiM, jinheM Adarza rUpa meM jAnA jAtA hai| sAtha hI unakI abhivyakti ke lie vibhinna pratIka bhI svIkRta hote haiN| yathA- mandira, masjida, girajAghara, gurudvArA, jinAlaya aadi| Adarza jaba purAnA ho jAtA hai to pratIka prabala
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________________ 28 40 zramaNa/akTUbara-disambara / 1996 ho uThatA hai aura samAja meM pratIkoM kI hI pradhAnatA dekhI jAtI hai| Adarza ke nirbala aura pratIka ke sabala ho jAne para dharmAndhatA apanA prabhAva jamAtI hai jo samAja ke lie atyanta hI ghAtaka siddha hotI hai| isakA jvalanta udAharaNa hai-- mandira - masjida vivAda | yahA~ rAma aura muhammada ke AdarzoM kI bAta koI nahIM karatA, parantu mandira ke ghaNTe -ghar3iyAla tathA masjida ke gumbada kI carcA prAyaH sabhI loga karate haiM, jisakA natIjA hama logoM ke sAmane hai| ina sArI samasyAoM kA samAdhAna anekAntavAda ke pAsa hai| usake anusAra mahAvIra bhI haiM, rAma bhI haiM, muhammada bhI haiM, IsA bhI haiM, gurunAnaka bhI haiN| eka ora hama dharma nirapekSa rASTra kI bAta karate haiM, vahIM dUsarI ora dharmAndhatA kA paricaya dete haiN| rASTra dharma nirapekSa to taba hogA jaba sabhI dharmoM ko samAna Adara prApta hogaa| sabhI dharmoM ko samAnatA kA adhikAra taba milegA jaba hama bhAvAtmaka ekatA aura sahiSNutA kI bhAvanA ko apane andara sthAna deNge| bhAvAtmaka ekatA evaM sahiSNutA kI bhAvanA se hama bar3e prema evaM zAnti ke sAtha raha sakate haiN| yadi isa bhAvanA para hama caleM, dUsaroM ke vaktavya meM jo satya dabA par3A hai, use svIkAra kareM, apanI hI bAta ko satya mAnakara use dUsaroM para durAgrahapUrvaka thopane kA duSprayAsa na kareM to sambhavata: vyAvahArika jIvana meM sahiSNutA jAgRta hogI aura roja-roja ke aneka saMkaTa TAle jA skeNge| dharma nirapekSatA kA siddhAnta bhI isI bAta para bala detA hai ki mAnava ko apanI-apanI bhAvanA ke anukUla kisI bhI dharma ke anupAlana kI svatantratA hai| kintu surasA ke mu~ha kI taraha vartamAna meM phaila rahI azAMti aura samasyAe~ mAnava kI mAnavatA ko nigalatI jA rahI haiM jisake phalasvarUpa Ae dina hone vAle sAmpradAyika saMgharSa, kalaha Adi ubhara kara sAmane A rahe haiN| Akhira ina samasyAoM kA samAdhAna kyA hai ? samAdhAna yadi koI hai to vaha hai- anekAnta kA mArga / anekAnta hI eka aisA mUlamantra hai jo Aja kI sabhI dhArmika ulajhanoM ko sulajhA sakatA hai| * sAmAjika sandarbha meM sAmAnyataH samAja zabda kA vibhinna arthoM meM prayoga hai| yathA-- mAnava samAja, dharmasevA samAja, zikSaka samAja, vidyArthI samAja, brAhmaNa samAja Adi / mAnava samAja prANiyoM ke eka prakAra ko batAtA hai| dharma sevA samAja, zikSaka samAja Adi se eka vizeSa prakAra ke kAma karane vAloM kA jJAna karAtA hai| isI taraha brAhmaNa samAja se eka vizeSa varga athavA vizeSa prakAra kI saMskRti meM pale hue logoM kA bodha hotA hai / yadyapi samAja zabda meM prastuta prayoga alaga-alaga arthoM ko iMgita karate haiM kintu inase itanA spaSTa hotA hai ki 'samAja' zabda eka prakAra se rahane vAle athavA eka taraha kA kArya karane vAle logoM ke lie vyavahAra meM AtA hai / kintu Aja samAja zabda kA artha hI badala gayA hai| Aja kA samAja vaha samAja hai jisameM ghRNA, dveSa, chuA-chUta, jAti-pAMti,
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________________ anekAntavAda aura usakI vyAvahArikatA : 29 U~ca-nIca, amIra-garIba ke bheda-bhAva nivAsa karate haiN| yaha satya hai ki samAja meM vibhinna vicAradhArA ke vyakti rahate haiN| unake rahana-sahana, khAna-pAna, bola-cAla Adi alaga-alaga hote haiM, lekina inakA matalaba yaha to nahIM hai ki mAnava, mAnava se alaga hai| donoM hI manuSya haiM, donoM meM manuSyatA kA vAsa hai, phira ye bheda-bhAva kaisA ? manuSya- samudAya kA nAma hI to samAja hai| jamIna ke Tukar3e ko samAja nahIM kahate, makAnoM kA, IMToM kA yA pattharoM kA Dhera bhI samAja nahIM kahalAtA aura na hI galI-kUce, dukAna yA sar3aka Adi kA nAma samAja hai| yadi hama ilAhAbAda kA samAja yA vArANasI kA samAja kahate haiM to isakA abhiprAya hotA hai ilAhAbAda yA vArANasI meM rahane vAlA mAnava samudAya / phira eka jAti kA dUsarI jAti ke sAtha, eka varga kA dUsare varga ke sAtha aura eka muhalle kA dUsare muhalle ke sAtha ghRNA aura dveSa kyoM ? eka prAnta kA dUsare prAnta se, eka deza kA dUsare deza se yuddha kyoM ? Aja jAtIyatA kama karane kA jitanA hI prayAsa kiyA jA rahA hai vaha utanI hI bar3hatI jA rahI hai| prAyaH yaha sunane meM AtA hai ki yaha brAhmaNa varga hai, yaha kSatriya varga hai, yaha vaizya varga hai to yaha zUdra varga hai| loga apanA paricaya dete samaya bhI apanI jAti kA paricaya dene meM bhI nahIM cuukte| brAhmaNa yaha kahane meM gaurava kI anubhUti karatA hai ki hama brahmA ke mukha se utpanna hue haiM isalie hama sarvazreSTha haiM / kintu brahmA ke mukha se utpanna hone kA tAtparya yaha kadApi nahIM hai ki brAhmaNa brahmA ke mukha se nikala par3e hoM balki Apa jo cintana aura manana karate haiM usakA prayoga mukha se kIjie / apanI pavitra vANI se mAnava samAja ko lAbhAnvita kIjie / kSatriya varga, jisakI utpatti brahmA kI bhujAoM se mAnI jAtI hai, kA yaha artha hai ki kSatriya varga apanI bhujAoM ke bala para nirbaloM kI rakSA kre| vaizya varga kI utpatti isalie huI ki vaha kRSi ke dvArA jIvanopayogI vastue~ utpanna kara vANijya ke dvArA unheM sthAnAntarita karake sampUrNa samAja ko bhojana de, zakti pahu~cAe, logoM ko jIvita rkhe| kintu yaha hamAre samAja kA durbhAgya hai ki vaizyavarga apanI pratiSThA ko surakSita nahIM rakha sakA / artha- pipAsA kI lAlasA ne unheM andhA banA diyA hai| cauthA varNa zUdra jisakI utpatti brahmA ke pairoM se mAnI jAtI hai, Aja ghRNA evaM tiraskAra kA pAtra bana gayA hai| zUdra yA achUta kA nAma Ate hI logoM ke nAka-bhauM sikur3ane lagate haiN| aisA kyoM? sabhI manuSya samAna haiN| jaina dharma kI mAnyatA hai ki vizva ke jitane bhI manuSya haiM, ve sabhI mUlataH eka hI haiN| koI bhI jAti athavA koI bhI varga manuSya jAti kI maulika ekatA ko bhaMga nahIM kara sktaa| manuSya jAti meM jo alaga-alaga varga dikhalAI dete haiM; vastutaH kAryoM ke bheda se yA dhandhoM ke bheda se dikhalAI par3ate haiN| jaina dharma meM spaSTa kahA gayA hai ki manuSya janma se U~cA yA nIcA nahIM hotA balki karma se hotA hai| jaina muni harikezabala janma se cANDAla kula ke the jisake kAraNa unheM cAroM ora se bhartsanA aura ghRNA ke sivA kucha na milaa| ve
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________________ 30 : zramaNa / akTUbara-disambara / 1996 jahA~ kahIM bhI gae, vahA~ unheM apamAna rUpa viSa kA pyAlA hI milA, lekina jaba unhoMne jIvana kI pavitratA kA sahI mArga apanA liyA to vahI vandanIya aura pUjanIya ho gaye / hindU-musalamAna kA jhagar3A sadiyoM se calA A rahA hai aura vartamAna meM bhI vidyamAna hai / savAla hotA hai ki hindU kauna hai? musalamAna kauna hai ? kyA manuSya kI bhI koI jAti hotI hai? manuSyoM kI koI jAti nahIM hotI / jisa prakAra pAnI kI koI jAti nahIM hotI, usI prakAra mAnava kI bhI koI jAti nahIM hotI, sabhI eka samAna haiN| manuSyoM kI do jAtiyA~ ho hI nahIM sktiiN| phira bhI mana kI saMkIrNatAvaza usameM U~catA-nIcatA khojI jAtI hai| isa pragativAdI yuga meM bhI zaktizAlI loga azaktoM evaM asamarthoM kA zoSaNa usI prakAra kara rahe haiM jisa prakAra choTI machalI ko bar3I machalI nigala jAtI hai| isakA mukhya kAraNa hai- Arthika vissmtaa| Arthika viSamatA mAno bhAratIya samAja kA aMga bana gayI hai / pU~jIpati aura majadUra, dhanI-mAnI, kheta mAlika aura khetoM meM kAma karane vAle garIba loga Aja bhI haiN| garIbI haTAo abhiyAna calatA A rahA hai, vibhinna AMkar3e taiyAra hote A rahe haiM, kintu hala kucha bhI sAmane nahIM A rahA hai, kyoMki nyAyakarttA jaba nyAya karane baiThatA hai to tarAjUrUpI buddhi para usakA apanA svArtharUpI bATa hotA hai / ataH vaha nyAya kaise karegA ? mAnA ki jIvana meM burAiyA~ hotI haiM, bhUleM hotI haiM aura unakA parimArjana bhI kiyA jAtA hai, unheM sudhArane kA prayAsa bhI kiyA jAtA hai| yadi roga hai to usakA upacAra bhI hogA / burAI ke sAtha saMgharSa karane kA manuSya kA adhikAra hai| mAnava ne isa saMsAra meM eka mahattvapUrNa uttaradAyitva tathA kartavya lekara janma liyA hai| ataH vyakti ko burAiyoM se saMgharSa karanA hI pdd'egaa| burAiyoM se isa saMgharSa meM anekAntavAda se jyAdA zaktizAlI anya koI astra nahIM hogaa| sAmAjika vibhinnatAoM ke bIca sAmaJjasya evaM pArasparika sneha ko kAyama rakhane meM anekAntavAda kI ahama bhUmikA hogii| rAjanItika sandarbha meM Aja ke bhAratIya samAja evaM prajAtaMtra ko dekhane se yaha kahAvata caritArtha hotI hai -- "baMdara ke hAtha meM nAriyala" baMdara ke hAtha meM nAriyala par3ane se usakI durdazA hotI hai| nAriyala TUTane kA Dara rahatA hai| vahI sthiti Aja bhAratIya samAja kI hai| bhAratIya prajAtaMtra ko dekhate hue aisA hI pratIta hotA hai| prajAtaMtra ke pradhAnataH do aMga hote haiMadhikAra aura kartavya / prajAtaMtra kA vahIM para samucita vikAsa hotA hai jahA~ loga adhikAra ke sAtha-sAtha apanA kartavya bhI samajhate haiN| lekina hamAre bhAratIya samAja kA durbhAgya yaha hai ki yahA~ ke loga apane adhikAra to samajhate haiM, parantu apane kartavya ko nahIM smjhte|
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________________ anekAntavAda aura usakI vyAvahArikatA : 31 prajAtaMtra kI rIr3ha cunAva hai| prajA ke pratinidhi prajA ke dvArA cayanita hokara vidhAna sabhA aura loka sabhA ke sadasya banate haiN| unase yaha apekSA hotI hai ki ve apane kSetra kI samasyAoM ko sahI rUpa meM sabhA meM prastuta kareMge tathA samAja ke hita ke lie apane ko samarpita kreNge| kintu bAta aisI nahIM hotI hai| tathAkathita janatA ke pratinidhi apanI kursI kI rakSA meM lage rahate haiM aura prajA ko bhUla jAte haiM, jinake ve pratinidhi hote haiN| ve daraasala yaha bhI nahIM cAhate ki janatA unake cunAva meM svatantra rUpa se apanA matadAna kre| matadAna kendra to pratyAziyoM ke pAlatU gaNDe-badamAzoM dvArA adhikAra meM kara liye jAte haiN| ata: cunAva dikhAve kA eka Dhola hotA hai jisakI teja dhvani samAja meM haMgAmA macAtI hai| isa taraha rAjanIti ke kSetra meM bhI ekAntavAda kA bolabAlA dekhA jAtA hai| rAjanIti kA praveza samAja meM samAja ke stara ko U~cA uThAne ke lie huA kintu vahI rAjanIti Aja kSudratA ke dAyare meM simaTakara raha gayI hai| yadyapi prajAtAMtrika praNAlI meM to ekAntavAditA ko sthAna hI nahIM milA hai| usameM na to haThavAditA hai, na durAgraha hai, na pakSa pratibaddhatA hai, na asahiSNutA hai aura na adhinAyakavAda hI hai| phira bhI Aja ke samAjanirmAtA apanI svArthatA se vazIbhUta hokara prajAtantra ke anekAMtika dRSTikoNa ko aikAMtika banA diye haiN| jabaki prajAtaMtra ko sahI mAyane meM kriyAnvita karane ke lie anaikAntika dRSTikoNa kA honA jarUrI hai| yadi prajAtaMtra kI nIva anaikAMtika hai, kahA jAe, to koI atizayokti nahIM hogI kyoMki binA anaikAntika dRSTikoNa ke prajAtaMtra eka dina bhI kriyAzIla nahIM raha sktaa| prajAtAMtrika praNAlI meM to virodha meM bhI avirodha lAnA par3atA hai, vibhinnatA meM ekatA ke sUtra pirone par3ate haiN| antarrASTrIya sandarbha meM pratyeka deza, saSTa, dala va gaTa kevala apanI aura apane hitoM kI rakSA aura sarakSA ke bAre meM cintita hai phira cAhe usake lie dUsaroM kI bali kyoM na de dI jAe? Aja bhayAnaka se bhayAnaka astroM-zastroM kA anusaMdhAna ho rahA hai| kaI bhayAnaka saMhAraka astra bana cuke haiN| prabhutA kI lAlasA vizva meM kabhI bhI yuddha kI Aga ko bhar3akA sakatI hai| yadyapi zastra nirmANa kI isa hor3a ne zakti saMtulana kAyama kara diyA hai| bhayAnaka astroM ke nirmANa ne sabhI rASTroM ko sazaMkita kara diyA hai ki zastrAstroM ke isa saMgraha se kahIM mAnava jAti kA sarvanAza na ho jaae| itihAsa ke pannoM meM prathama evaM dvitIya vizvayuddha isake mukhya udAharaNa haiN| vizva aneka guToM meM ba~TA huA hai- samAjavAda, sAmyavAda, pU~jIvAda, lokataMtravAda aadi| ye sabhI prazAsana praNAlI aura sAmAjika saMgaThana meM sudhAra kI bAta karate haiM aura apane ko mAnavajAti kA paritrAtA samajhate haiN| pratyeka deza kA pratyeka dala kevala apane ko va apanI nIti aura kAryakramoM ko sarvottama mAnatA hai| aura ekamAtra use hI deza
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________________ 32 : zramaNa/akTUbara-disambara/1996 meM navajIvana kA saJcAra karane vAlA samajhatA hai| pratyeka dala yA guTa yaha samajhatA hai ki kevala usake anuyAyI aura sadasya hI deza ke prazAsanika padoM ke yogya haiN| usameM itanA dhairya nahIM ki vaha dUsare daloM ke sujhAvoM evaM guNoM ko dekha ske| yaha eka ghAtaka pravRtti hai| pratyeka vyakti yaha socatA hai ki vahI ekamAtra aisA vyakti hai jisake lie sampUrNa vizva kI sattA hai aura dUsare loga usakI dayAlutA, sahAnubhUti, snehazIlatA Adi ke pAtra haiN| lekina saMgharSa kA kAraNa yaha hai ki vizva meM anaginata dUsare loga bhI haiM jo usI vizvAsa aura dAve kI icchA rakhate haiN| yahIM se saMgharSa kA sUtrapAta hotA hai| yadi hama saba isa ekAntavAda ke duSpariNAma kA anubhava kara sakeM aura "bhI' kA prayoga kara sakeM tathA yaha samajheM ki pratyeka ko dUsaroM kI icchAoM, AzAoM aura AkAMkSAoM kI upekSA nahIM karanI cAhie, dUsaroM ke guNoM ko khojanA, pahacAnanA aura sarAhanA cAhie tathA unake sAtha mitratA aura zAntipUrvaka rahanA cAhie, to vizva Aja jisa rUpa meM dikhAI de rahA hai, usase bilkula bhinna hogaa| anekAnta kI chAyA meM vikasita saha-astitva kA siddhAnta hI vizva zAnti kA sabase sugama evaM zreSTha upAya hai| sandarbha1. anekazcAso antazca iti anekaantH| ratnAkarAvatArikA, saMpA0paM0 dalasukha bhAI mAlavaNiyA, lAlabhAI dalapata bhAI granthamAlA-16, ahamadAbAda 1968, pRsstth-89| aneke antA dharmAH sAmAnyavizeSaparyAyA: guNAH yasyeti siddho'nekAntaH / nyAyadIpikA, sampA0paM0 darabArIlAla koThiyA, vIra sevA maMdira graMthamAlA-4, sahAranapura 1945, a0 3, zlo0 76 / yadeva tattadevAtat, yadevaikaM tadevAnekaM, yadeva sattadevAsat, yadeva nityaM tadevAnityasityekavastuni vastutvaniSpAdaparasparaviruddhazaktidvayaprakAzanamanekAntaH / samayasAra TIkA (amRtacandra) uddhRta-DaoN0 sAgaramala jaina, anekAntavAda, syAdvAda aura saptabhaMgI-eka cintana, pArzvanAtha vidyAzrama graMthamAlA-52, vArANasI 1990, pRsstth-8| 4. cintana kI manobhUmi, saMpA0-DaoN0bI0ena0sinhA, AgarA, 1970, pRsstth-106| 5. Rgveda, dayAnanda sarasvatI, dayAnanda saMsthAna, naI dillI, ma0 10a091suu014| 6. vahI, 1/32/15 tathA bRhadAraNyakopaniSad, saMpA0, kAzInAtha AgAze, AnandAzrama saMskRta granthAvalI graMthAMka-15, a02, brA05 shlo015| 7. egaM ca NaM mahaM cittavicittapakkhagaM puMsakoilagaM suviNe pasittA NaM paDibuddhe .....
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________________ anekAntavAda aura usakI vyAvahArikatA : 33 jaNNaM samaNe bhagavaM mahAvIre eMga mahaM cintavicitta jAva paDi baDhe taNNaM samaNe bhagavaM mahAvIre vicittaM sasamayapara samaiyaM duvAlasaMgaM gaNi piDagaM Aghavei, panavei pruveii....| bhagavatIsUtra, saMpA0 ghAsIlAlajI mahArAja, pra0-a0bhA0 zve0 sthA0 jaina zAstroddhAra samiti, rAjakoTa, 1968, za016 u06 suu03| bhAratIya darzana, AcArya baladeva upAdhyAya, vArANasI, 1979, pRsstth-91| 9. bhAratIya darzana ke pramukha siddhAnta, DaoN0bI0ena0 sinhA, vArANasI, 1982, pRsstth-71| 10. goyamA! ettha NaM do nayA bhavaMti taM jahA nicchaiyanae ya vAvahAriyanae y| vAvahAriyanayassa goDDe phANiyagale necchaiyanayassa paMcavanne dugaMdhe paMcarase aTThaphAse ptrte| bhagavatI sUtra, saMpA0 - ghAsIlAla jI mahArAja, sh018u06suu01| 11. sAdhanA ke mUlamaMtra, upAdhyAya amara muni, AgarA, pR0-283| 12. utpAdavyayadhrauvyayuktaM st| -tatvArthasUtra vive0paM0 sukhalAla saMghavI, pArzvanAtha zodhapITha graMthamAlA-22, vArANasI, a05, gAthA 29 / 13. cintana kI manobhUmi, sampA0-DaoN0bI0ena0 sinhA, pR0 - 111 / 14. anekAntAtmakArthakathanaM syAdvAda: / nyAyakumudacandra, bhAga-2 saMpA0-paM0 mahendra kumAra, mANikacanda di0 jainagranthamAlA-38, bambaI 1941, pRSTha 686 / 15. aSTasahastrI, sampA0-vaMzIdhara, zolApura, 1915, pRsstth-287| 16. nAyaM vastu na cAvastu vastvaMzaH kathyate budhaiH / nA samudraH samudro vA samudrAMzo yathaiva hi / / -ratnakarAvatArikA, sampA0-50dalasukhabhAI mAlavaNiyA, lAlabhAI dalapatabhAI graMthamAlA-24, ahamadAbAda, 1968, bhAga-3, pRsstth-4| 17. pramANapratipatrArthekadezaparAmarze nyH| -syAdvAdamaJjarI, sampA0-DaoN0jagadIzacandra jaina, zrImad rAyacaMda jainazAstramAlA-12, agAsa 1935, pRSTha 242 / 18. pratipakSo vastvaMzagrAhI jJAturabhiprAyo nyH| nirAkRtapratipakSastu nayAbhAsaH / ityanayo: saamaanylkssnnm| prameyakamalamArtaNDa, anu0 AryikA jinamatI, pRsstth-657| 19. sadeva sat syAtsaditi tridhArtho mIyate durniitinyprmaannaiH| -syAdvAdamaMjarI sampA0-DaoN0 jagadIzacandra jaina, zrImad rAyacaMda jainazAstramAlA-12, zlo0-28 / tathA - nIyate paricchidhate ekadezaviziSTo'rtha abhiriti nIyato nyaaH| dRSTA nIyato durnItayo durnayA ityrthH| nayA naigmaadyH| pramIyate paricchidyate'rtho'nekAntaviziSTo'nena iti pramANam syAdvAdAtmakaM prtykssproksslkssnnm| -vahI-pRSTha 240-241 / 20. tatvAGgavyavahArA-dayamapi yena pramANato bhjte|
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________________ 34 : zramaNa/akTUbara-disambara/1996 23. aMzadhiyA tu nayatva-vyapadezastatra tantravidAm / / zrImArgaparizuddhi, zrI graMtha prakAzaka sabhA, graMthAMka 59-60, pola, ahamadAbAda, shlok-7| somila! davvaDhayAe ege ahaM, nANadaMsaNaTThayAe duvihe ahaM, paesaTThayAe akkhae vi ahaM, avvae vi ahaM, avaTThie vi ahaM uvaogaTThayAe aNegabhUyabhAvabhavie vi ahN| bhagavatIsatra, sampA0-ghAsI lAla jI mahArAja, pra0-a0bhA0 zve0sthA0 jainAzAstroddhAra samiti, rAjakoTa 1968, za01,u08, suu010| 22. goyamA! savvatthoge ege dhammatthikAe davvaTThAe se ceva paesaTThAe asNkhejjgunne| prajJApanAsUtra, sampA0-ghAsIlAlajI mahArAja, pada 3 sU0 26 / jIvA NaM bhaMte! kiM sAsayA, asAsayA? goyamA! jIvA siya sAsayA siya asaasyaa| se keNadveNaM bhaMte! evaM vuccaI siya sAsayA, siya asAsayA goyamA! davvaTThAe sAsayA, bhAvaTThAe asaasyaa| bhagavatIsUtra, sampA0-ghAsIlAlajI mahArAja, za07, u02, suu05|| 24. evaM khalu mae khaMdayA cauvihe loe pannate taM jahA-davvao khettao kAlao bhaavo| davvao NaM ege loe sa aMte, khettao NaM loe asaMkhejjAo joyaNakoDAkoDIo AyAmavikkhameNaM, asaMkhejjAo joyaNa keDAkoDIyo parikkheNaM pnnnnttaao| atthipuNa sa aMte, kAlao NaM loe Na kayAi na AsI. na kayAi na bhavai, na kayAi na bhavissai bhaviMsuya bhavaI ya bhavissai ya dhuveNiyae sAsae akkhae avvae avaTThie Nicce natthi puNa se aNte| bhAvao NaM loe aNaMtA vaNNapajjavA, aNaMtA gaMdha pajjavA, aNaMtA rasapavajjA, aNaMtAphAsa pajjavA, aNaMtA saMThANapavajjA, aNaMtA garuyalahuyapajjavA, aNaMtA agurUyalahuyapajjavA, natthi puNa se aMte, se taM khaMdavA davvao loe sa aMte khettao, loe sa aMte kAlao loe aNaMte bhAvao loe annNte| vahI- 1962, za02, u012, suu012| 25. no khalu vayaM devANuppiyA! atthibhAvaM natthi-tti vayAmo, natthibhAvaM atthi-tti vayAmo, amhe NaM devANuppiyA! savvaM atthibhAvaM atthi-tti vayAmo, savvaM natthibhAvaM natthi-tti vyaamo| vahI-1963, sh07u010suu01| 26. bhikkhU vibhajjavAdaM ca viyaagrejjaa| -sUtrakRtAMga, sampA0madhukaramuni, jinAgama graMthamAlA, grathAMka-9, vyAvara(rAja0) 1982, bhA01, a0 12, gaa022| 27. se nUNaM bhaMte! savva pANehiM, savvabhUehiM, savvajIvehiM, savvasattehiM, paccakkhAyamiti vayamANassa supaccakkhAyaM bhavai dupaccakkhAyaM bhavaI?...........jassa NaM savvapANehiM jAva-savvasattehiM, paccakkhAyamiti vayamANassa evaM abhisamannAgayaM bhavai-ime jIvA, ime ajIvA, ime tasA, ime thAvarA, tassa NaM savvapANe hiM jAva-savvasattehiM
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________________ anekAntavAda aura usakI vyAvahArikatA : 35 paccakkhAyamiti vayamANassa supaccakkhAyaM bhavai,No dupaccakkhAyaM bhavai evaM khalu se supaccakkhAI savvapANehiM jAva-savva sattehiM paccakkhAyamitivayamANe saccaM bhAsaM bhAsai, No mosaM bhAsaM bhAsai, evaM khala se saccavAI savvapANehiM, jAva-savvasattehiM tivihaM-tiviheNa saMjaya-viraya-paDihaya-paccakkhAyapAvakamme, akirie, saMvuDe, egaMtapaMDie yAvi bhvi| bhagavatIsUtra, sampA0-ghAsIlAlajI mahArAja, sh07u02suu01| 28. jayaMtI! je ime jIvA ahammiyA ahammANuyA, ahambhiTThA, ahammakkhAI, ahammapaloI, ahammapalajamANA ahammasamudAyArA, ahamme NaM ceva vittiM kappemANA viharaMti, eesiM NaM jIvANaM sattattaM sAhU ............ je ime dhammiyA, dhammANuyA jAva dhammeNaM ceva vittiM kappemANA viharaMti, eesiM NaM jIvANaM jAgariyatta sAhU,.....jayaMtI! je ime jIvA ahammiyA jAva viharaMti, eesi NaM jIvANaM dubbaliyantaM sAhU ......... baliyassa jahA jAgarassa taha mANiyabbaM jAva saMjoettAro bhvNti| --vahI-za017, u02, suu03|
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________________ zramaNa sthAnAGga evaM samavAyAGga meM punarAvRtti kI samasyA DaoN0azoka kumAra siMha paramparA se dvAdazAGgoM meM, kintu Aja vidyamAna gyAraha aGga granthoM meM tIsare aura cauthe aGga ke rUpa meM prakhyAta sthAnAGga evaM samavAyAGga saMgraha grantha mAne jAte haiN| inakI zailI isaprakAra hai ki prathama sthAna meM eka padArtha athavA kriyA Adi kA nirUpaNa hai, dvitIya meM do-do kA aura tRtIya meM tIna-tIna kA varNana hai| sthAnAGga meM dasa sthAnoM meM eka se dasa padArthoM athavA kriyAoM kA saMgraha hai jabaki zailI meM isake hI anurUpa, samavAyAGga meM eka se hajAroM, karor3oM aura usase bhI Age kI saMkhyA vAle tathyoM kA nirUpaNa hai| pahale kI prakaraNa saMkhyA dasa taka sImita hai jabaki dUsare kI prakaraNa saMkhyA nizcita nahIM hai| ina donoM granthoM kI prakRti evaM viSaya-vaividhya ke sandarbha meM jainavidyA ke mUrdhanya manISI paM0 becaradAsa dozI' kA yaha kathana atyanta prAsaGgika hai ki ina donoM sUtroM ke adhyayana se aisA pratIta hotA hai ki ye saMgrahAtmaka koSa ke rUpa meM nirmita kiye gaye haiN| anya aGgoM kI apekSA inake nAma evaM viSaya sarvathA bhinna prakAra ke haiN| ina aGgoM kI viSaya-nirUpaNa zailI se aisA bhI anumAna kiyA jA sakatA hai ki jaba anya saba aGga pUrNatayA bana gaye hogeM taba smRti athavA dhAraNA kI saralatA kI dRSTi se athavA viSayoM kI khoja kI sugamatA kI dRSTi se pIche se ina donoM aGgoM kI yojanA kI gaI hogI tathA inheM vizeSa pratiSThA pradAna karane hetu inakA aGgoM meM samAveza kara diyA hogaa| ukta kathana ke Aloka meM yaha niSkarSa nikAlA jA sakatA hai ki aGgoM meM vidyamAna samasta yA adhikAMza tathyoM kI sUcanA yA sUcI ina donoM aGgoM meM upalabdha hai, sAtha hI zeSa aGgoM meM pradatta tathyoM ke atirikta isameM koI navIna tathya saMgRhIta nahIM hogaa| inako saMgraha grantha svIkAra karane meM sabase pramukha Apatti inake krama ko lekara hotI hai yadi ye anya aGga granthoM ke nirmita hone ke pazcAt saMgRhIta hue hote to inakA krama svAbhAvika rUpa se anya aGgoM ke bAda hotaa| isa dRSTi se adhyayana krama meM hI donoM *. variSTha pravaktA - pArzvanAtha vidyApITha, vaaraannsii|
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________________ sthAnAGga evaM samavAyAGga meM punarAvRtti kI samasyA : 37 granthoM meM prApta viSaya-punarAvRtti kI samasyA kA tathyagata vivecana karane kI AvazyakatA pratIta huii| sAmAnya avadhAraNA hai ki ina donoM aGgoM meM punarAvRtti kI bahulatA hai aura yadi punarAvRtta viSayoM ko grantha se pRthak kara diyA jAya to donoM granthoM kA kalevara atyanta choTA ho jaaygaa| donoM granthoM meM bahuta se aise tattva, padArtha yA prakaraNa saMgRhIta yA varNita haiM jinakA vivaraNa eka se adhika sthAnoM para upalabdha hai| eka tathya kA eka se adhika sthaloM para pratipAdana nirarthaka hai| svAbhAvika rUpa se pUrvavartI sthAnoM yA sUtroM kI apekSA pazcAdvartI sthAnoM yA sUtroM kA vivaraNa adhika pUrNatA liye hue hai| pariNAmataH tathya-vizeSa se sambandhita antima vivaraNa kI upasthiti meM tadviSayaka anya sabhI pUrvavartI vivaraNa aprAsaGgika yA nirarthaka siddha ho jAte haiN| ina donoM granthoM meM viSayoM kA vargIkaraNa, vyavasthita yojanA ke anurUpa na honA hI mukhyataH punarAvRtti kI samasyA ke mUla meM ho sakatA hai| yaha bhI mAnA jA sakatA hai ki grantha ke Arambhika sthAnoM meM viSaya ke mukhya prakAroM yA bhedoM ko batA diyA gayA hai| bAda meM yathAsthAna avasarAnukala anya bhedoM yA avAntara bheda sahita viSayoM kA varNana kiyA gayA hai| zrutiparamparA dvArA hI zrutoM kA jJAna hone se grantha racanA meM svAbhAvika rUpa se smaraNa suvidhA kA vizeSa dhyAna rakhA jAtA thaa| kisI prakaraNa ke kucha aMzoM kA smaraNa karane para sampUrNa prakaraNa kA smaraNa ho AtA hai| sambhavataH isalie bhI viSaya kA pahale AMzika aura bAda meM apekSAkRta vistRta varNana hai| viSaya-vizeSa kA kramika vikAsa bhI ina granthoM meM prApta punarAvRtti kA kAraNa ho sakatA hai| yaha bhI sambhava hai ki sUtrakAra kI zailI hI aisI rahI ho| parantu ukta sabhI tarkoM ko svIkAra karane meM pramukha bAdhA grantha meM viSaya pratipAdana praNAlI kI ekarUpatA kA abhAva hai| yadi kucha viSayoM kA eka kAraNa se yA ukta sabhI kAraNoM se punarAvRtti Avazyaka thI yA huI hai to samasta viSayoM kI kyoM nahIM? viSaya-pratipAdana meM ekarUpatA kA yaha abhAva hI punarAvRtti ko ina granthoM kA nirbala pakSa banA detA hai| punarAvRtti kI dRSTi se sthAnAGga meM eka padArtha athavA kriyA ke do sthAnoM para pratipAdita kiye jAne kI bahulatA hai| kucha tathyoM kA tIna, kucha kA cAra aura kucha kA pA~ca sthaloM para bhI nirUpaNa huA hai| pudgala sambandhI vivaraNa sthAnAGga ke dasoM sthAnoM ke anta meM prApta hotA hai| jahA~ taka samavAyAGga meM punarAvRtti kA prazna hai, nizcita rUpa se isameM punarAvRtta viSayoM kI saMkhyA kama hai| parantu isameM ratnaprabhA pRthvI ke nArakoM Adi kA vivaraNa' eka se 33 samavAya paryanta sabhI samavAyoM meM prApta hotA hai| punarAvRtta padArthoM kI dRSTi se yaha dRSTAnta sarvAdhika ullekhanIya hai| samavAyAGga meM, ratnaprabhA pRthvI ke kucha nArakoM, zarkarApRthvI ke kucha nArakoM, asurakumAradevoM, aura bhavanavAsiyoM asaMkhyAta varSa AyUSkoM, garbhopakrAntika saMjJI manuSyoM, vANavyantara devoM, jyotiSkadevoM, saudharmakalpadevoM, IzAnakalpa devoM, kI sthiti prathama samavAya meM yathAprasaGga
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________________ 38 : zramaNa/akTUbara-disambara/1996 eka kalpa aura eka sAgaropama kahI gayI hai| yahI vivaraNa 33veM samavAya taka varNita hai| pratyeka samavAya meM ina jIvoM kI sthiti samavAya kI saMkhyA ke anurUpa batAyI gayI hai| yadyapi jIvoM ke nAma kahIM pRthak-pRthak haiM, kahIM kucha jIvoM ko samAviSTa kara liyA gayA hai to kahIM kucha jIvoM ko chor3a diyA gayA hai| yaha sampUrNa vivaraNa lagabhaga 71 sUtroM yA sUtrAMzoM meM (sUtroM meM padoM kI saMkhyA samAna nahIM) varNita haiN| taitIsaveM samavAya ke do sUtroM ke vivaraNa kI upasthiti meM anya sabhI 69 sUtroM ke vivaraNa anAvazyaka se pratIta hote haiN| punarAvRtti kI dRSTi se sthAnAGga kA pudgala sambandhI vivaraNa bhI uddhRta kiyA jA sakatA hai| sthAnAGga ke sabhI sthAnoM- eka se dasa taka-ke anta meM 'pudgalapada' ke antargata pudgala sambandhI vivaraNa pratipAdita hai| prathamasthAna meM ekapradezAvagADha, eka samaya kI sthiti, eka guNa, eka varNa, gandha, rasa aura sparza vAle pudgala ananta kahe gaye haiN| isIprakAra dvipradezI Adi se lekara dasa pradezI Adi pudgala ananta kahe gaye haiN| eka se lekara dasa sthAnoM meM yaha vivaraNa 27 sUtroM meM pratipAdita hai, jabaki antima pA~ca sUtroM kI upasthiti meM zeSa 22 sUtra anAvazyaka pratIta hote haiN| yadyapi ukta donoM udAharaNa bhAva meM punarAvRtti ke hI nidarzaka haiM parantu pratyeka samavAya aura sthAna meM saMkhyA parivartana se inheM punarAvRtti mAnane meM Apatti ho sakatI hai| ina donoM udAharaNoM ke atirikta sthAnAGga meM bahuta se udAharaNa haiM jinakI punarAvRtti huI hai| sthAnAGga meM punarAvRtta sabhI padArthoM kA vivaraNa prastuta karane se pUrva, viSaya ko spaSTa karane ke lie kucha pramukha udAharaNoM ko prastuta kiyA jA sakatA hai| sthAnAGga meM lokasthiti kA cAra, prAyazcitta kA pA~ca aura tRNa-vanaspati kA tIna sthaloM para vivaraNa saMgrahIta hai, jinako nimna tAlikAoM dvArA spaSTa kiyA jA sakatA hai 6/36 8/14 lokasthiti vivaraNa - sthAnAGga 3/2/3/9 (1) AkAza para vAyu (2) vAyu para udadhi (3) udadhi para pRthvI 4/2/259 - - - (4) pRthvI para trasa aura sthAvara - (5) ajIva jIva para pratiSThita
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________________ prAyazcitta vivaraNa' 3/4/448 1. AlocanA 2. pratikramaNa 3. tadubhaya sthAnAGga evaM samavAyAGga meM punarAvRtti kI samasyA (6) jIva karmoM para pratiSThita 6/19 | | | 4. viveka 5. vyutsarga 6. tapa tRNavanaspati vivaraNa sthAnAGga sUtra 4/1/57 (1) agrabIja (2) mUlabIja (3) parvabIja (4) skandhabIja 8/20 1 1 1 1 1 1 9 j 7. cheda 8. mUla 5/2/146 1111 9/42 11111111 9. anavasthApya (7) ajIva jIva dvArA saMgRhIta (8) jIva karma dvArA saMgRhIta 10/73 111111111 : 39 10. pArAJcika w | | | | 6 / 12 ->
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________________ 40 : zramaNa/akTUbara-disambara/1996 (5) bIjaruha- (6) saMmUrchima uparyukta tAlikA se jJAta hotA hai ki lokasthiti sambandhI 3/2/3/9 Adi tIna sUtra, 8/114 sUtra kI upasthiti meM anAvazyaka siddha ho jAte haiN| isIprakAra 10/73 (prAyazcitta) aura 6/12 (tRNavanaspati) kI upasthiti meM kramaza: 3/4/448 Adi cAra aura 4/1/57 Adi do sUtra nirarthaka siddha ho jAte haiN| __ jaisA ki Upara ullekha kiyA jA cukA hai sthAnAGga meM eka padArtha yA viSaya ko do sthAnoM para pratipAdita kiye jAne kI bahulatA hai| aise padArthoM kI saMkhyA lagabhaga 70 hai| isake atirikta lagabhaga dasa viSayoM kA tIna sthaloM para, cAra viSayoM kA cAra sthaloM para, prAyazcitta kA pA~ca sthAnoM para aura pudgala kA dasa sthAnoM para saMgraha hai| do sthaloM para punarAvRtta tathyoM kA vivaraNa isa prakAra hai- bodhi ke jJAnAdi, buddha ke jJAnabuddhAdi, dharma ke zrutadharmAdi aura pratyAkhyAna tyAga ke manAdi dvArA, do aura tIna prakAra, karma ke pradeza karmAdi11 evaM jambUdvIpa meM mandara parvata ke dakSiNa meM haimavata aura uttara meM hairaNyavata kSetra meM vRttavaitADhya ke do aura cAra bheda,12 mandaraparvata se dakSiNa meM cullahimavAn varSadhara parvata se Upara kUToM kI aura maMdara para hI mahAhradoM kI saMkhyA do aura cha: batAyI gaI hai| aupamika kAla ke palyopamAdi5 tathA darzana ke samyagdarzanAdi do aura ATha bheda16 varNita haiN| samAdhi, upadhAna, viveka Adi bAraha pratimAoM kA do sthaloM para varNana hai| __puna: jIva ke trasa aura sthAvara ke tIna-tIna bhedoM kI jIva nikAya ke 6 bhedoM ke rUpa meM punarAvRtti, praNidhAna18, supraNidhAna19, aura duSpaNidhAna20 ke mana, vacana kAyAdi kramaza: tIna aura cAra bheda, devoM ke devaloka se manuSyaloka meM zIghra na A sakane ke tIna aura cAra kAraNa, vAcanA ke ayogya aura yogya tIna aura cAra prakAra ke sAdha22, pravrajyA ke tIna-tIna ke cAra varga aura cAra-cAra ke pA~ca varga23, varNita haiN| manuSya loka aura devaloka meM andhakAra hone aura prakAza hone , devoM ke manuSya loka meM Agamana', devoM kI sAmUhika upasthiti', devoM kA kalakala zabda', devendroM kA manuSya loka meM zIghra Agamana", sAmAnika Adi devoM ke apane siMhAsana se uThane', - siMhanAda karane , vastroM ke uchAlane, devoM ke caityavRkSoM ke calAyamAna hone', aura lokAntika devoM ke manuSyaloka meM Ane', inameM se pratyeka ke tIna aura cAra kAraNa batAye gaye haiN|24
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________________ sthAnAGga evaM samavAyAGga meM punarAvRtti kI samasyA : 41 isI prakAra zarIra ke cAra aura pA~ca prakAra, kSudraprANI ke dvIndriyAdi cAra aura chaH25, jambUdvIpa meM meruparvata ke samIpa cAra aura cha; akarmabhUmiyA~,26 saMjJA ke AhArAdi cAra aura dasa prakAra27, indriyoM ke zrotrendriyAdi pA~ca aura cha: viSaya28, Rddhiyukta manuSyoM ke pA~ca aura cha: bheda29, jambUdvIpa meM meruparvata ke samIpa varSoM kI saMkhyA aura varSadhara parvatoM kI saMkhyA chaH aura sAta batAyI gayI hai|31 samasta jIvoM ke AbhinibodhikAdi cha: aura ATha prakAra22, pRthvIkAyika kI apkAyikAdi meM gati-Agati cha: aura nau prakAra kI hai|33 darzana pariNAma ke samyagdarzanAdi,34 yonisaMgraha ke aNDajAdi, 35 aNDaja kI gati-Agati,36 evaM pRthvI ke ratnaprabhAdi, sAta aura ATha prakAra ke varNita haiN|27 suSamA ke akAla meM varSAdi na kA honA38 evaM duSamA ke akAlavarSAdi sAta aura dasa lakSaNa, jambUdvIpa meM bhAratavarSa ke atIta utsarpiNI29 evaM AgAmI utsarpiNI meM sAta aura dasa kulakara batAye gaye haiN| 'AlocanA dene yogya sAdha ke AcArAdi sthAna 1, apane doSoM kI AlocanA karane yogya sAdha ke sthAnoM42, taNa-vanaspati ke mUlAdi avayavoM43 aura sUkSmajIvoM ke prANasUkSmAdi bhedoM kI saMkhyA ATha aura dasa pratipAdita hai| samavAyAMga meM prayoga5 ke teraha aura pandraha bheda varNita haiN| isIprakAra kucha viSaya tIna sthaloM para saMgRhIta haiM jaise upaghAta ke udgamopaghAtAdi,46 vizodhi ke udgamavizodhi7 Adi tIna, pA~ca aura dasa prakAra, tRNavanaspati ke agrabIjAdi cAra, pA~ca aura cha: prakAra, jIva ke pRthvIkAyika Adi, cha:, sAta aura nau prakAra,48 lokAntika vimAna ke sArasvatAdi lokAntika devoM ke sAta, ATha aura nau prakAra,49 pRthvIkAyikAdi viSayaka saMyama aura asaMyama* donoM ke sAta, dasa aura satraha prakAra varNita haiN|51 kucha tathya cAra sthaloM para saMgRhIta haiN| jaise lokasthiti kI AkAza para vAyu Adi tIna, cAra, cha: aura ATha sthitiyA~, saMsAra samApanaka jIvoM ke cAra, pA~ca, sAta aura ATha prakAra52, saMvara ke zrotendriya saMvarAdi53 aura asaMvara* ke zrotrendriya asaMvarAdi pA~ca, cha:, ATha aura dasa prakAra varNita haiN| 54 prAyazcitta ke AlocanAdi tIna, cha:, ATha, nau aura dasa bheda pA~ca sthaloM para varNita haiN| jaisA ki Upara spaSTa kiyA jA cukA hai ki pudgaloM se sambandhita vivaraNa sabhI dasa sthAnoM ke anta meM saMgRhIta hai| isa prakAra ukta tathyoM ke pariprekSya meM punarAvRtti ke kAraNa grantha kI anAvazyaka vRddhi para vicAra karane para jJAta hotA hai ki jina tathyoM kA vivecana lagabhaga 90 sUtroM yA sUtrAMzoM meM ho sakatA thA unake lie do sau se Upara lagabhaga 210 sUtroM kA prayoga
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________________ 42 : zramaNa/akTUbara-disambara/1996 kiyA gayA hai| isa prakAra anumAnata: 120 sUtroM kI adhikatA sthAnAGga meM pAyI jAtI hai| sthAnAGga meM kula 2831 sUtra yA anuccheda (madhukaramuni saMskaraNa meM) upalabdha hai| isa dRSTi se sthAnAGga meM punarAvRtta aMzo aura samasta sAmagrI kA anupAta 1 : 25 ke lagabhaga hai| jaisA ki pUrva meM kahA jA cukA hai| samavAyAMga meM punarAvRtta prakaraNoM kI saMkhyA atyalpa hai phira bhI kama se kama 70 sUtra yA anuccheda anAvazyaka mAne jA sakate hai| vibhinna prakaraNoM se sambandhita punarAvRtta sthaloM kI vivecanA karane se jJAta hotA hai ki kucha punarAvRttiyA~ yuktisaMgata haiN| pUrvavartI sthAna meM varNita viSaya ke kisI eka bheda ke, paravartI sthAna meM avAntara bheda sammilita kiye gaye haiM jisase svAbhAvika rUpa se prakaraNa vizeSa ke bhedoM kI saMkhyA meM vRddhi ho gayI hai| udAharaNa svarUpa sthAnAMga ke chaThe sthAna meM jJAna kI dRSTi se jIva ke cha: bheda matijJAnI, zrutajJAnI, avadhijJAnI, mana:paryavajJAnI, kevalajJAnI aura ajJAnI batAye gaye haiM- (6/1) isI prakaraNa ke AThaveM sthAna meM ATha bheda batAye gaye hai| vahA~ para pA~ca bheda to pUrva ke samAna hI haiN| chaThaveM bheda ajJAnI ke sthAna para isake tIna avAntara bhedoM mati ajJAnI, zruta ajJAnI aura vibhaGga ajJAnI ke sammilita kara dene se jJAna kI dRSTi se jIvoM ke bheda kI saMkhyA ATha ho gayI hai| isI prakAra pRthvIkAyikoM kI gati-Agati ke prakaraNa meM donoM sthAnoM ke pA~ca bheda samAna haiN| chaThaveM sthAna (6/10) ke antima bheda trasakAyikoM ke badale 9veM sthAna meM (9/8) meM usake cAra upabhedoM-dvIndriya, trIndriya, caturindriya evaM paMcendriya jIvoM kI gaNanA karane se saMkhyA 9 ho gayI hai| RddhimaMta puruSoM ke prasaGga meM isake pA~caveM bheda bhAvitAtmA (anagAra tapa se Rddhi-alaukika zakti prApta karane vAle) ke sthAna para chaThe sthAna meM isake (bhAvitAtmA anagAra ke) do bhedoM jaMghAcAraNa anagAra aura vidyAcAraNa anagAra ko samAviSTa kara lene se eka vRddhi ho gayI hai| jaMghAcAraNa anagAra ko tapa ke bala se pRthvI kA sparza kiye binA hI adhara gamanAgamana kI labdhi prApta hotI hai| vidyAcAraNa ve anagara kahalAte haiM jinheM AkAza meM gamanAgamana kI zakti prApta hotI hai|* ukta udAharaNoM meM pUrva meM varNita kisI bheda-vizeSa ke badale usake avAntara bhedoM ko sammilita karane se saMkhyA meM vRddhi huI hai| isake atirikta kucha viSayoM ke prasaGga meM pUrva meM varNita bheda-vizeSa ko, bAda meM chor3a diyA gayA hai, aura usake sthAna para naye bhedoM ko samAviSTa kiyA gayA hai, jo tarkasaGgata nahIM pratIta hotA hai| suSamA ke 7 aura 10 lakSaNa do sthaloM para varNita hai|' inameM donoM sthaloM ke vivaraNa meM 5 lakSaNa samAna haiN| pA~ca ke atirikta mana:zubhatA aura vacaHzubhatA haiN| suSamA ke dasa lakSaNoM ke prasaGga meM chaThaveM bheda manaHzubhatA ke sthAna para
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________________ sthAnAGga evaM samavAyAGga meM punarAvRtti kI samasyA : 43 isake pA~ca bhedoM manojJa zabda, manojJa rUpa, manojJa gandha, manojJa rasa aura manojJa sparza ko samAviSTa kara dasa saMkhyA pUrNa kara lI gaI hai| isake sAtaveM bheda vacaHzubhatA ko chor3a diyA gayA hai jo yuktiyukta nahIM kahA jA sakatA hai| isI prakAra pRthvI ke sAta aura ATha bhedoM ke pratipAdana meM sAtaveM bheda (7/24) ke sthAna para AThaveM sthAna meM do bhedoM adha:sattamA aura ISatprAgbhArA ko sammilita kiyA gayA hai| sarvajIvoM ke prasaGga meM jIva ke sAta aura nau prakAra batAye gaye haiN| donoM meM pA~ca prakAra samAna haiN| sAta prakAroM ke vivaraNa meM chaThe aura sAtaveM prakAra ke rUpa meM trasakAyika aura akAyika kA ullekha hai| jabaki nau prakAroM ke ullekha meM trasakAyika ke badale isake cAra upabhedoM dvIndriya, trIndriya, caturindriya aura paJcendriya ko sammilita karanA to tarkasaGgata hai parantu sAtaveM bheda akAyika ko chor3a denA samIcIna nahIM pratIta hotA hai| aisI hI visaGgati jambUdvIpa ke atIta utsarpiNI evaM AgAmI utsarpiNI ke sAta aura dasa kulakaroM kI utpatti ke prasaGga meM dikhAI par3atI hai| svAbhAvika rUpa se yA to sAta kulakara utpanna hue the aura hogeM, yA dasa kulakara utpanna hue the aura hoNge| ataH bhinna-bhinna saMkhyAoM ke prApta hone kA koI aucitya nahIM hai| 23veM tIrthaMkara pArzva ke 8 gaNadharoM kI saMkhyA meM bhI sthAnAGga evaM samavAyAMga meM antara dikhAI par3atA hai| isake atirikta adhikAMza punarAvRtta prakaraNoM meM antima vivaraNa pUrNatA liye hue hai ata: tatsambaddha zeSa vivaraNa nirarthaka yA anAvazyaka pratIta hote haiM aura grantha ke AkAra meM vRddhimAtra karane vAle haiN| sandarbha1. paM0becaradAsa dozI, jaina sAhitya kA bRhad itihAsa, bhAga-1, pArzvanAtha vidyApITha (saM06) vArANasI-5, dvi0saM0 1979, pR0-213 / 2. 1/6-7, 2/11-14, 3/17-19, 4/22-23, ...... 33/217-8 samavAyAGga, sampA0 madhukara muni, Agama prakAzana, samiti, vyaavr| 3. sUtra : 1/254-256, 2/463-465, 3/541-542, 4/659/ 662, 5/239-240, 6/129-132, 7/154-155, 8/127-128, 9/73 evaM 10/174-178 / sthAnAGga sUtra, sampA0madhukara muni, Agama prakAzana samiti, vyAvara (jinAgama __ granthamAlA saM0-7) 1981 /
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________________ 44 : zramaNa/akTUbara-disambara/1996 * * * 4. tividhA logaThitI paNNattA, taM jahA - AgAsapaiTThie vAte, vAtapaiTThie udahI, udahI paiTThiyA puDhavI, - 3/2/3/9, sthaanaangg| cauvvihA ...... puDhavipatiTThiyA tasA thAvarA pANA - 4/2/259, sthaanaangg| chavvihA ..... ajIvA jIvapatiTThitA, jIvA kammapatiTThitA - 6/36, sthaanaangg| aTThavidhA......ajIvA jIvasaMgahItA, jIvAkammasaMgahItA-8/14, sthaanaangg| tividhe pAyacchitte paNNatte, taM jahA-AloyaNArihe, paDikkamaNArihe, tadubhayArihe 3/4/448, sthaanaangg| * chavvihe, ...... vivegArihe, viussaggArihe, tvaarihe| -6/19 sthaanaangg| * aTThavihe, ...... cheyArihe, mUlArihe, 8/20 sthaanaangg| * Navavidhe, ...... annvtthtthppaarihe| -9/42 sthaanaangg| * dasavidhe, ...... pAraMciyArihe / -10/73 sthaanaangg| 6. cauvhiA taNavaNassatikAiyA paNNattA, taM jahA-aggabIyA, mUlabIyA, porabIyA, khaMdhabIyA, - 4/1/57 sthaanaangg| * paMcavihA, ...... khaMdhabIyA, biiyruhaa| - 5/2/146 sthaanaangg| * chavvihA, ....... sa~mucchimA- 6/12 sthaanaangg| 7. NANa bodhI ceva daMsaNabodhI cev| 2/4/420 / * tivihA ....... carittabodhI- 3/2/176 / 8. duvihA buddhA paNNattA - taM jahA NANabuddhA ceva, dNsnnbuddhaacev-2/4/421| tivihA ....... caarittbuddhaa| -3/2/177 / 9. duvihe dhamme paNNatte, taM jahA suyadhamme ceva, carittadhamme cev| -2/1/107 / * tivihe, ...... atthikAyadhamme, 3/3/4/10 / 10. duvihe paccakkhANe paNNatte - maNasA vege paccakkhAti, vayasA vege pcckkhaati| -2/1/39 / * tivihe ....... kAyasA vege pcckkhaati| 3/1/27 / 11. duvihe kamme paNNatte, taM jahA--padesakammeceva, aNubhAvakamme cev|-2/3/ 265 /
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________________ sthAnAGga evaM samavAyAGga meM punarAvRtti kI samasyA : 45 * cauvvihekamme ....... pagaDIkamme, ThitIkamme, 4/4/406 / 12. do vaTTaveyaDDapavvayA paNNattA - bahusamatullAjAva, taM jahA-gaMdhAvAtI ceva, mAlavaMtapariyAe cev| -2/274 / * cattAri saddAvatI, viyaDAvAtI, ..... 4/307 / 13. jambUdvIve dIve maMdarassa pavvayassa dANei NaM cullahimavaMte, 2/281, vahI samAgrI 6/86 aura 6/87 meM varNita hai| 14. mahAhrada ke sambandha meM jo sAmagrI dvitIya sthAna meM 2/287-289 meM varNita hai vahI sUcanA 6veM sthAna meM 88sUtra meM upalabdha hai| 15. duvihe addhovamie paNNatte taM jahA - pAliovame ceva, sAgarovame ceva, 2/4/405 / * aTThavidhe, ....... osappiNI, ussappiNI, poggalapariyaTTe, tItaddhA, aNAgataddhA, savvaddhA / -8/39 / 16. duvihe daMsaNe paNNatte taM jahA - sammadaMsaNe ceva, micchAdasaNeceva, 2/79 / * aTThavidhe, sammadaMsaNe micchAdasaNe, sammAmicchadaMsaNe, cakkhudaMsaNe, acakkhudaMsaNi, ohidaMsaNe, kevaladasaMNe, suvinndNsnne|| -8/38 / 17. tivihA tasA paNNattA, taM jahA teukAiyA, vAukAiyA, urAlA, tasA, paannaa| -3/326 sthaanaangg| tivihA thAvarA pattA, taM jahA-puDhavikAiyA, AukAiyA, vaNassai kaaiyaa| -3/327, sthaanaangg| chajjIvaNikAyApaNNattA, taM jahA- puDhavikAiyA, (AukAiyA, teukAiyA, vAukAiyA, vnnssiikaaiyaa)|-tskaaiyaa| 6/6 sthaanaangg| 18. tivihe paNihANe paNNatte, taM jahA - maNapaNihANe, vayapaNihANe, kAyapaNihANe 3/96, sthaanaangg| * caubihe, ....... uvakaraNapaNidhANe-4/1/104, sthaanaangg| 19. tivihe suppaNihANe paNNatte, taM jahA maNasuppaNihANe, vayasuppaNihANe, kaay-suppnnihaanne| -3/97 sthAnAGga / * cauvihe, ....... suppnnihaanne-4/1/105| * saMjayamaNussANaM tivihe suppaNihANe paNNatte - taM jahA-maNasuppaNihANe, ronal
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________________ 46 : zramaNa/akTUbara-disambara/1996 vayasuppaNihANe, kAyasuppaNihANe, - 3/98 / evaM sNjymnnussaannti-4/1/105| 20. tivihe duppaNihANe paNNatte, taM jahA - maNaduppaNihANe, vayaduppaNihANe, kAyaduppaNihANe, 3/99, sthaanaangg| * caubvihe, ....... uvkrnnduppnnihaanne-4/1/106| 1. sthAnAGga, 3/3/361 (1-3), 4/1/58 (1-4) / * tao avAyaNijjA paNNattA, taM jahA - aviNIe, vigatIpaDibaddhe, atiosavita pAhuDe, 3/4/476 / * cattAri, ...... vipAhuDe, mAI, 4/3/452 / 22. tao kappaMti vAittae, taM jahA - viNIe, avigatIpaDibaddhe, viosaviya paahudde| -3/4/477 sthaanaangg| * cattAri, ....... amAI, 4/3/453 / 23. tivihA pavvajjA paNNattA, taM jahA-ihalogapaDibaddhA, paralogapaDibaddhA, duhato loga paDibaddhA, 3/2/180 / / cauvvihA, appddibddhaa-4/4/571| * tivihA, purato paDibaddhA, maggato paDibaddhA, duhao paDibaddhA, 3/2/181 / ___cauvvihA ....... appddivddhaa| 4/4/572 / tivihA , tuyAvaittA, puyAvaittA, buAvaittA, 3/2/182 / * caubbihA........ paripuyAbaittA, 4/4/574 / tivihA ...... ovAtapavvajjA, akkhAtapavvajjA, saMgArapalajjA, 3/2/183 / * cauvvihA ...... vihggipnvnnnnaa| -4/4/573 / * cauvvihA..... NaDakhaiyA, bhaDakhaiyA, sohakhaiyA, siyAlakhaiyA 4/4/575 / 24. sthAnAGga sUtra 3/1/74-86 evaM 4/3/435-449 / 25. cauvvihA khuDDapANA paNNattA, taM jahA - bediyA, teiMdiyA, cauriMdiyA, saMmucchimapaMciMdiya tirikkha jonniyaa| -4/4/552 / * chavvihA ....... teukAiyA, vaaukaaiyaa| -6/68 sthaanaangg| 26. cattAri akammabhUmIo paNNattAo, taM jahA-hemavate, heraNNavate, harisavarise rmmgvrise| -4/307, sthaanaangg|
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________________ sthAnAGga evaM samavAyAGga meM punarAvRtti kI samasyA * cha devakurA, uttrkuraa| 6/83 / 27. cattAri saNNAo paNNattAo, taM jahA - AhArasaNNA, bhayasaNNA, mehuNasaNNA, pariggahasaNNA / - 4/4/578| * dasa saNNAo, * 28. paMca iMdiyatthA paNNattA, taM jahA jibbhidiyatthe, phAsiMdiyatthe / - NoiMdiyatthe / - - 6 / 14 / * logasaNNA, ohasaNNA / - 10 / 115 sthAnAGgaH / cha, * ...... * kohasaNNA, (mANasaNNA, mAyAsaNNA) lobhasaNNA, - 29. paMcavihA - iDDhamaMtA maNussA paNNattA taM jahA - arahaMtA, cakkavaTTI, baladevA, bhaviyappANo, aNagArA 5/2/67 / * chavvihA cAraNA vijjAharA, 6/21 / 30. jambUdvIve dIve chavvasA paNNattA, taM jahA - bharahe, eravate, hemavate, heraNNavae, harivAse, rammagavAse - 6 / 84 | sattavAsA, mahAvidehe, 7/501 31. jambUdIve dIve cha vAsAharapavvatApaNNattA, taM jahA cullahimavaMte, mahAhimavaMto, jisaDhe, NIlavaMte, ruppo, siMharI - 6 / 85 sotiMdiyatthe, cakkhiMdiyatthe, ghANiyitthe, -5/3/176 / 4: 47 32. chavvihA savvajIvA paNNattA, taM jahA AbhiNibohiyaNANI, (suyaNANI, ohiNINI, maNapajjavaNANI), kevalaNANI, aNNANI / 6 / 11 / * aTThavidhA, matiaNNANI, sutaaNNANI, vibhaMgaNANI, 8 / 106 / 33. puDhavikAiyA chagatiyA cha AgatiyA paNNattA, taM jahA puDhavikAie puDhavikAiesu uvavajjamANe puDhavikAiehiMto vA (AukAiehiMto vA teukAiehiMtovA, vAukAiehiMto vA, vaNassaikAiehiMto vA), tasakAiehiMto vA uvavajjejjA / - 6 / 9 sthAnAGga / - puDhavikAiyA NavagatiyA NavaAgatiyA paNNattA, teMidiehiMto vA, cauridiehiMto vA, paMcidie hiMto vA / -- sthAnAGga / se cevaNaM se puDhavikAie puDhavikAyattaM evamAkAiyAvi jAva paMciMdiyatti / -- 9/9 / besdiehiMto vA,
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________________ zramaNa/akTUbara-disambara/ 1996 34. sattavihe daMsaNe paNNatte, taM jahA sammaddaMsaNe, micchaddaMsaNe, sammAmicchadaMsaNe, cakkhudaMsaNe, acakkhudaMsaNe, ohidaMsaNe, kevaladaMsaNe / / - 7/76 sthaanaanggH| * aTThavidhe daMsaNe paNNatte ,8/38, sthAnAGga / suviNa dasaNe / aMDajA, potajA, jarAujA, rasajA, 48 1: 35. sattavidhe joNisaMgahe paNNatte, taM jahA saMsayegA, saMmucchimA, ubbhigA 7 / 3 sthAnAGgaH / uvavAtiyA / 8 / 2, sthAnAGga / 36. aMDagA sattagatiyA sattAgatiyA paNNattA, taM jahA - aMDage aMDagesu uvavajjamANe, aMDagehiMto vA, pAtajehiMto vA, jarAujehiMto vA, rasajehito vA saMseyagehiMto vA, saMmucchimehiMto vA, ubbhigehiMto vA, uvvjjejjaa| sacceva NaM se aMDae aMDagattaM vAvippajahamANe aMDagattAe vA, potagattAe vA, (jarAujattAe vA, rasajattAe vA, saMseyagattAe vA, saMmucchimattAe vA, ubbhigattAe vA gacchejjA / - 7 / 4 sthAnAGgaH / se ceva NaM se puDhavikAie puDhavikAiyattaM vippajahamANe, puDhavikAiyattAe vA, (AukAiyattAe vA, teukAiyattAe vA, vAukAiyattAe vA, vaNassaikAiyattAe vA) tasakAiyattAe vA acchejjA / - 6/9/ * aTTavidhe, * * AukAiyA chagatiyA chaAgatiyA evaM ceva jAva tasakAiyA / potagA sattagatiyA sattAgatiyA / sattaNhavi gatirAgatI bhANiyavvA / * aMDagA aTThagatiyA, vavAtiehiMto / se cevaNaM se aMDae aMDagattaM vippajahamANe uvavAliyattAe vA gacchejA 18/3 / * * * ****... 37. etAsi NaM sattaNhaM puDhavINaM sattagottA paNNattA, taM jahAppabhArayaNappabhA, sakarappabhA, vAluappabhA, paMkappabhA, dhUmadhA, tamA, tamatamA / - 7 / 24 sthAnAGgaH / aTThapuDhavIo paNNattAo, ahaMsattamA, IsipabbhArA, 8 / 108 / * - 6 / 10 / 38. sattahiM ThANehiM ogADhaM susamaM jANejjA, taM jahA - akAle Na varisai, kAle varisai, asAdha Na pujjaMti, sAdhu pujjaMti, gurUhiM jaNo sambhaM paDivaNNo, maNosuhatA, vahasuhatA / --7/70 / -7/5 dasahiM ThANehiM ogADhaM susamaM jANejjA, taM jahA - akAleNa varisAte, kAle varisati, asAhU Na ijjaMti, sAhU puijjaMti, gurusu jaNo sambhaM paDivaNNo, maNNA saddA, bhaNuNNA rUvA, maNuNNa gaMdhA, maNuNNarasA, maNuNNA phAsA / - 10/41|
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________________ sthAnAGga evaM samavAyAGga meM punarAvRtti kI samasyA : 49 *. sattahiM ThANehiM ogADhaM dasamaM jANejjA, taM jahA- akAle varisai. kAle Na varisai, asAdhU pujjati, sAdhu Na pujjaMti, gurUhiM jaNo micchaM paDivaNNe maNoduhatA, viduhtaa| - 7/69, sthaanaangg| dasahiM ThANehiM ogADhaM jANejjA, taM jahA-- akAlevarisai, kAle Na varisai, asAhU pUijjaMti, sAhUNa pUijjaMti, gurusu jaNe micchaM paDivaNo, amaNuNNA saddA, abhaNuNNA rUvA, AmaNuNNA gaMdhA, abhaNuNNa rasA, abhaNuNNA, phAsA, -10/140 / 39. jambUddIve dIve bhArahe vAse tItAe ussappiNIe sattakulagarA hutthA, taM jahA mittadAme sudAme ya, supAse ya syNpbhe| vimalaghose sughose ya, mahAghose ya sattame / / -7/61 / ___ * jambUddIve dIve bhArahe vAse tItAe ussappiNIe dasa kulagarA hutthA, taM jahA saMyajale sayAU a, aNaMtaseNe ya ajitaseNe y| kakkaseNe bhImaseNe, mahAbhImaseNe ya sattame / / -10/143 / 40. jaMbuddIve dIve bhArahe vAse AgamissAe ussappiNIe sattakulakarA bhavissaMti mittavAhaNa subhome ya, suppabhe ya syNpbhe| datte suhume subaMdhU ya, AgamisseNa hokkhtii|| -7/64 / * bhavissaMti, taM jahA-sImaMkare, sImaMdhare, khemaMkare, khaMmaMdhare, vimalavAhaNe, sumaMtI, paDisute, daDhadhaNU, dasadhaNU, satadhaNU / / -10/144 / 41. aTThahiM ThANehiM saMpaNNe aNagAre arihati AloyaNaM paDicchittae, taM jahA-AyAravaM, AdhAravaM, vavahAravaM, ovIlae, pakuvvae aparissAI, NijjAvae, avaaydNsii| -8/18 sthaanaangg| * dasahi ThANehiM, ....... piyadhamme daDhadhamme - 10/72 / 42. aTThahiM ThANehiM saMpaNNe aNagAre arihati attadosamAloittae, taM jahA-jAtisaMpaNNe, kulasaMpaNNe, viNayasaMpaNNe, NANasaMpaNNe, dasaMNasaMpaNNe, carittasaMpaNNe, khate, dNte|| -8/19 / * dasahiM ThANehiM, ....... amAyI, apacchANutAvI - 10/71 sthaanaangg| 43. aTThavidhA taNavaNassatikAiyA paNNattA, taM jahA - mUle kaMde khaMdhe, tayA, sAle, pavAle, patte, pupphe / -8/32 /
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________________ zramaNa/akTUbara-disambara / 1996 dasavidhA, phale, bIye / / 10/155 sthAnAGgaH / 44. aTThasuhumA paNNattA, taM jahA pANasuhume, paNagasuhame, bIyasuhume, haritasuhume, pupphasuhume, aMDasuhume, leNasuhume, siNehasume / - 8 / 35 sthAnAGgaH / * dasa suhumA gaNihume, bhaMga hume / - 10/24 / * * 45. gabbhavakkaMtiapaMciMdiyatirikkhajoNiANaM terasavihe paoge paNNatte taMjahA- saccamaNa paoge mosamaNapaoge saccAmosamaNapaoge asaccAmosamaNa paoge saccavaipaoge mosavaipaoge saccAmosavaipaoge asaccAmosavaipaoge orAliyasarIrakAyapaoge orAliyamIsasarIrakAyapaoge veDavviyasarIrakAyapayoge veDavviyamIsasarIrakAyapayoge kmmiysriirkaaypoge| - 13/88 samavAya / *. saccavaNapaoge (12) - maNUsANaM paNNarasavihe paoge paNNatte AhArAyasarIrakAyappaoge, (13) AhArayamIsasarIrakAyappaoge / - samavAya- 15 / 46. tividhe uvaghAte paNNatte, taM jahA - uggamovaghAte, uppAyaNovaghAte, esaNovaghAte / - 3 / 432, sthAnAGgaH / paMcavidhe, parikammovaghAte pariharaNovaghAte / - 5 / 2 /131 / dasavidhe uvaghAte paNNatte, NANovaghAte, daMsaNovaghAte, carittovaghAte, aciyattovaghAte, sArakkhaNovaghAte / - 10/84 sthAnAGgaH / * * : * .. 47. tividhA visohI paNNattA, taM jahA - uggamavisohI uppAyaNavisohI, esaNAvisohI / 3 / 433 sthAnAGgaH / * * - paMcavihA parikammavisohI, piraharaNavisohI / 5/2/132, sthAnAGgaH / dasavidhA NANavisohI, daMsaNavisohi, carittavisohI, aciyatta visohI, sArakkhaNa visohI | ...... cattAri sarIragA kammumIsagA paNNattA, taM jahA - orAlie, veDavvie, AhArae, teye| 4/492 / paMca sarIragA, kammae / 5/25 / * chavvihA savvajIvA, asarIrI / 6 / 11 / 48. chavvihA saMsArasamAvaNNagA jIvA paNNattA, taM jahA- puDhavikAiyA, AukAiyA, teDakAiyA, vAukAiyA, vaNassaikAiyA, tasakAiyA, 7/8 / * sattavidhA savvajIvA paNNattA, akAiyA 27/73 / .....
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________________ sthAnAGga evaM samavAyAGga meM punarAvRtti kI samasyA : 51 * NavavihA, ..... beiMdiyA, (teiMdiyA, cauridiyA, pNciNdiyaa| -9/7 / 49. sArassayamAiccANaM (devANaM) sattadevA sattadevasatA pnnnnttaa| 7/100 / etesu NaM aTThasu logaMtiyavimANesu aTThavidhA logaMtiyA devA paNNatA taM jahAsArassatamAiccA, vaNhI varuNA ya gddtoyaa| tusitA avvAbAhA, aggiccA ceva boddhavvA / / 8/46 / Nava devaNikAyA paNNattA, ...... ceva riTThA ya / / 9/34 sthaanaangg| 50. paNNatte, taM jahA - puDhavikAiya saMjame (AukAiyasaMjame, teukAiyasaMjame, vAukAiyasaMjame, vaNassaikAiyasaMjame, tasakAiyasaMjame, ajIvakAiya sNjme| --7/82 sthaanaangg| dasavidhe saMjame, beiMdiyasaMjame, teiMdiyasaMjame, cauridiyasaMjame, paMciMdiyasaMjame, ajIva kaaysNjme| -10/8 sthaanaangg| * sattarasavihe asaMjame, 17/118, smvaaNyaag| 51. sattavidhe asaMjame paNNatte, taM jahA - puDhavikAiyaasaMjame, AukAiya asaMjame, tuukAiya asaMjame, vAukAiya asaMjame, vaNassaikAiya asaMjame tasakAiya asaMjame, ajIvakAiya asaMjame - 7/83 / sthaanaangg| dasavidhe asaMjame- 10/9 sthaanaangg| * sattarasavihe saMjame paNNatte, pehAsaMjame uvehAsaMjame avahaDDasaMjame pamajjaNAsaMjame maNasaMjame kaisaMjame kAyasaMjame / / -17/117 smvaayaangg| 52. cauvvihA saMsArasamAvaNNagA jIvA paNNattA, taM jahA-NeraiyA, tirikkhajoNiyA, maNussA, devaa| 4/6081 * ahavA paMcavidhA, ..... siddhA - 5/208 / * sattavihA,...... deviio| * aTThavidhA..... siddhA, 8/106 / 53. paMcavidhe saMvare paNNatte taM jahA - sotiMdiyasaMvare, (cakkhiMdiya saMvare, ghANiMdiya saMvare, jibhiMdiyasaMvare, phAsiMdiya saMvare 5/2/137 / chavvihe, ....... NoiMdiyasaMvare, 6/15 / * aTThavihe, ...... maNasaMvare vaisaMvare, kaaysNvre|-8/11| * dasavidhe saMvare paNNatte, ..... uvakaraNasaMvare, sUcI kasaggasaMvare, 10/10 / * dasA
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________________ 52 : zramaNa/akTUbara-disambara/1996 54. paMcavidhe asaMvare paNNatte, taM jahA - sotiMdiya asaMvare (cakkhidiyaasaMvatare, ghANiMdiyaasaMvare, jibbhidiyaasaMvare, phAsiMdiyaasaMvare, 5/5/138, chavvihe..... nnoiNdiyasvre|-6/16 sthaanaangg| aTThavihe, ..... maNaasaMvare, vai asaMvare, kAyaasaMvare / -- 8/11 sthaanaangg| * dasavidhe, ...... uvakaraNaasaMvare sUcIkumasaggaasaMvare / /
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________________ zramaNa titthogAlI (tirthodgAlika) prakIrNaka kI gAthA saMkhyA kA nirdhAraNa atula kumAra prasAda siMha jaina Agama sAhitya mukhyata: do vargoM meM vibhakta hai- aMga praviSTa aura aMga baahy| aMga praviSTa meM prAcIna paramparA ke anusAra aura vartamAna meM bhI (bArahaveM dRSTivAda aMga ke vilupta hone se) AcArAMga Adi gyAraha aMga-granthoM kA samAveza hai| parantu aMga bAhya ke bheda-vibheda kI kaI paramparAyeM dRSTigata hotI haiN| naMdIsUtra' meM aMga bAhya Agama ke do bheda kiye gaye haiM- Avazyaka tathA aavshyk-vytirikt| Avazyaka ke sAmAyika Adi cha: bheda haiM tathA Avazyakavyatirikta ko puna: kAlika aura utkAlika do bhAgoM meM vibhakta kiyA gayA hai| kAlika ke antargata uttarAdhyayana Adi 33 granthoM ko grahaNa kiyA gayA hai aura utkAlika meM dazavaikAlika, aupapAtika tathA aneka prakIrNaka samAviSTa haiN| ukta vibhAjana aMga bAhya Agama ke vargIkaraNa kI prAcIna paramparA ke anusAra hai| vartamAna meM AgamoM kA vibhAjana cha:bhAgoM meM kiyA jAtA hai- (1) aMga-11, (2) upAMga-12, (3) cheda sUtra-6, (4) mUlasUtra-4, (5) prakIrNaka-10 evaM (6) cUlikA suutr-2| isameM sabase adhika matabheda prakIrNakoM kI saMkhyA ke viSaya meM hai| sAmAnyata: zvetAmbara mUrtipUjaka sampradAya meM 10 prakIrNaka hI AgamoM ke antargata mAne jAte haiM, kintu isakI adhikatama saMkhyA vartamAna meM 30 taka mAnI jAtI hai| muni puNyavijaya jI ne paiNNayasuttAI nAmaka grantha meM 22 prakIrNakoM ko saMgrahIta kiyA hai| * isa nAma para vidvAnoM meM matabheda hai| vidvAnoM ne isakA nAma titthogAlI (munipuNyavijaya jI) titthuggAliya (tirthodgAra) (prAkRta bhASA aura sAhitya kA AlocanAtmaka itihAsa - DaoN0 nemicandra zAstrI) aura titthugAliya (tIrthodgAlika) (ardhamAgadhI koza) ne svIkAra kiyA hai| ** zodhachAtra - prAcyavidyA dharmavijJAna saMkAya, kA0hi0vi0vi0, vaaraannsii|
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________________ 54 : zramaNa/akTUbara-disambara/1996 jaina vAGmaya meM 'prakIrNaka' eka pAribhASika zabda hai| isakA abhiprAya haivividha viSayoM para racita svatantra graMtha yA muktaka vrnnn| nandIsUtravRtti (malayagiri) ke anusAra tIrthaMkara dvArA upadiSTa zruta kA anusaraNa karake zramaNa prakIrNakoM kI racanA karate haiN| paramparAgata mAnyatA yaha hai ki pratyeka tIrthaMkara ke tIrtha meM zramaNoM kI saMkhyA ke barAbara hI prakIrNakoM kI saMkhyA hotI hai| samavAyAMgasUtra meM "caurAsIiM paiNNagaM sahassAiM paNNattA' kahakara Adi tIrthaMkara RSabhadeva ke caurAsI hajAra ziSyoM tathA pratyeka ke eka-eka, isa prakAra caurAsI hajAra prakIrNakoM kA ullekha kiyA gayA hai| isI prakAra aMtima tIrthaMkara bhagavAn mahAvIra ke tIrtha meM caudaha hajAra zramaNoM ke caudaha hajAra prakIrNaka mAne jAte haiN| parantu yaha kevala mAnyatA hai| adhikatama mAnya 30 prakIrNakoM meM se kevala 9 prakIrNakoM kA ullekha naMdIsUtra meM prApta AgamoM kI sUcI meM hai| ata: svAbhAvika rUpa se prakIrNakoM kI saMkhyA naMdIsUtra meM upalabdha prakIrNakoM kI saMkhyA se adhika hai| prastuta lekha titthogAlI prakIrNaka se sambandhita hai| isakA sarvaprathama ullekha vyavahAra bhASya (jinabhadragaNi kSamAzramaNa, sAtavIM zatI) meM prApta hotA hai| titthogAlI prakIrNaka kA ullekha nandIsUtra (racanAkAla tIsarI zatI) meM anupalabdha hone aura vyavahArabhASya meM upalabdha hone se isakI samaya sImA tIsarI zatAbdI ke bAda aura sAtavIM zatAbdI ke pUrva nizcita kI jA sakatI hai| isake racanAkAra ajJAta haiN| yaha mukhyata: jaina dharma sammata itihAsa, bhUgola, khagola Adi kA varNana karatA hai| prastuta zodha-patra meM isakI gAthA saMkhyA ke viSaya meM prApta aMtarvirodha para vicAra prastuta kiyA jA rahA hai| ___ muni puNyavijaya jI dvArA saMpAdita paiNNayasuttAI bhAga-1 meM saMgrahIta titthogAlI prakIrNaka meM 1261 gAthAe~ upalabdha haiN| parantu aMtima 1261 vI gAthA meM isakI gAthA saMkhyA 1233 batAyI gayI hai, "tettIsaM gAhAo donni satA U sahassamegaM c| titthogAlI saMkhA esA bhaNiyA u aMkeNa / / " vastuta: pUrva ke kisI ajJAta sampAdaka ne (grantha ke pAdaTippaNa meM sampAdaka kalpita ullikhita hai, lekina hama yaha mAna kara cala rahe haiM ki yaha sampAdaka muni puNyavijaya jI nahIM balki pUrva ke koI ajJAta sampAdaka haiN|) viSaya kI kramabaddhatA ko avicchinna rakhane ke lie kaI svakalpita gAthAoM ko grahaNa kiyA hai tathA kaI gAthAoM ke dUsare zvetAmbara AgamoM se grahaNa karane kA ullekha kiyA hai| anya AgamoM se gRhIta titthogAlI kI gAthAe~ isaprakAra haiM .
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________________ titthogAlI (tirthodgAlika ) prakIrNaka kI gAthA saMkhyA kA nirdhAraNa titthogAlI gAthA : 144. 147. 153. 157. 159. 426. 534. 535. 848. 849. 850. 852. mehakara 1 mehavaI 2 sumeha 3 taha mehamAliNi 4 vicittA 5 / tatto ya toyadhArA 6 balAhakA 7 vAriseNA 8 ya / / bhogaMkaraM 1 bhogavatI 2, subhoga 3 taha bhogamAliNi 4 suvaccha 5, tatto ceva sumittA 6 aniMdiyA 7 pupphamAlA 8 ya / / naMduttarA 1 ya naMdA 2 ANaMdA 3 naMdivaddhaNA 4 ceva / vijayA 5 ya vejayaMtI 6 jayaMti 7 avarAiaTThamiyA 8 / / devIo ceva ilA1 surA 2 ya puhavI 3 ya eganAsA 4 ya / paumAvaI 5 ya navamI 6 bhaddA 7 sIyA ya aTTamiyA 8 / / tatto alaMbusA 1 misaketI (sI) 2 taha puMDarigiNI 3ceva / vAruNi 4 AsA 5 savvA 6 sirI 7 hirI 8 ceva uttarao / / beMTThAI surabhi jala-thalayaM divvakusumanIhAriM / payareMti samaMteNa dasaddhavannaM kusumavAsaM / / bharahe sejjaMsajiNo, eravae juttiseNajiNacaMdo | dasa vi savaNajoeNaM siddhigayA puvvasUrammi / / - sampAdaka kalpita / evamasIti jiniMdA aTThamayaTThANaniTTaviyakammA / dasasu vi khettesee siddhigayA puvvasUrammi / / -sampAdaka kalpita / guNabhavaNagahaNa ! suyarayaNabhariya ! dasaMNavisuddharacchAgA ! | saMghanagara ! bhaddaM te akkhaMDacarittapAgArA ! / / bhadaM sIlapaDAgUsitassa tavaniyamaturagajuttassa / saMgharahassa bhagavato sajjhAyasunaMdighosassa / / saMjama - tavatuMbArayassa namo sammattapAriallassa / appasicakkassa jato hou satA saMghacakkassa / / 851. kammajalavisohisamubbhavassa suyarayaNadIhanAlassa / paMcamahavvayathirakaNNiyassa guNakesarAlassa / / : sAvagajaNamahuyariparivuDassa jiNasUrateyabuddhassa / saMghapaumassa bhadaM samaNagaNasahassapattassa / / 55
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________________ 56 : zramaNa/akTUbara-disambara/1996 bhogaMkarA bhogavatI, subhogA bhogmaalinnii| suvacchA vacchamittA ya, vAriseNA blaahgaa|| sthAnAMga, saMpA0 - muni madhukara-aSTama sthAna-99/1 medhaMkarA medhavatI, sumeghA meghmaalinnii| toyadhArA vicittA ya, puSphamAlA anniNditaa|| -vahI-100/1 NaMduttarA ca NaMdA, ANaMdA nnNdivddhnnaa| vijayA ya vejayaMtI, jayaMtI apraajiyaa|| -vahI-95/2 ilAdevI surAdevI, puDhavI pumaavtii| egaNAsA NavamiyA, sItA bhaddA ya atttthmaa|| -vhii-97/2| alaMbusA missakesI, poMDarigI ya vAruNI / AsA savvagA ceva, sirI hirI ceva uttrto|| -vahI-982 veMdRTThAiM surabhiM jalathalayaM divvkusumnniihaariN| pairaMti samanteNaM dasaddhavaNNaM kusumvaasN||-aavshyk niyukti 546 / guNa-bhavaNagahaNa! suya-rayaNabhariya! dNsnn-visuddhrtthaagaa| saMghanagara! bhadaM te, akhnndd-caaritt-paagaaraa|| -naMdIsUtra, muni mudhakara-4 bhaha sIlapaDAgUsiyassa, tv-niym-turgjuttss| saMgha-rahassa bhagavao, sjjhaay-sunNdighosss|| -vahI-6 saMjama - tava - tuMbArayassa, namo sammatta - paariyllss| appaDicakkassa jao, hou sayA sNgh-ckkss|| -vahI-5 kammaraya - jaloha - viNiggayassa, suya - rayaNa - diihnaalss| paMcamahavvaya - thirakanniyassa, guNa - kesraalss|| -vahI-7 sAvaga - jaNa - mahuari - parivuDassa, jinnsuurteybuddhss| saMgha - paumassa bhaI, samaNagaNa - sahassapattassa ||-vhii-8
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________________ titthogAlI (tirthodgAlika) prakIrNaka kI gAthA saMkhyA kA nirdhAraNa : 57 946. solasavAsA maNuyA paNattue Nattue ya dacchiMti / UNagachavvarisAo tadA payAhiMti mahilAo / / - sampAdaka kalpita 986. teNa hariyA ya rukkhA taNa-gumma- layA vaNapphatIo ya / amiyassa kiraNajoNI paMcattIsaM ahorattA / / - sampAdaka kalpita 1060. varavariyA ghosijjai kimicchagaM dijjae bahuvihIyaM / suraasura-deva-dANava-nariMdamahiyANa nikkhmnne|| 1061. egA hirannakoDI aTTheva aNUNAgA sayasahassA / sUrodayamAIaM dijjai jA pAyarAsAo / / 1062. tinneva ya koDisayA aTThAsIiM ca huMti koddiio| asiiM ca sayasahassA eaM saMvacchare diNNaM / / 1115. mahApaume 1 ya suradeve 2 supAse 3 ya sayaMpabhe 4 / savvANubhUti arahA 5 devagutto 6 ya hohihI / / 1116. udage 7 peDhAlaputte 8 ya poTTile 9 sayage 10 tti ya / muNisuvvate ya arahA savvabhAvavihaMjaNe 11 / / 1117. amame 12 nikkasAe 13 ya nippulAe 14 ya nimmame 15 / cittagutte 16 samAhI 17 ya AgamesAe hohiti / / . 1118. saMvare 18 aNiyaTTI 19 ya vivAge 20 vimale 21 tti ya / devovavAyae arahA 22 aNaMta 23 vijae 24 ti ya / / 1119. ete vuttA cauvvIsaM bharahe vAsammi kevalI / AgamesAe hohiMti dhammatitthassa desagA / / / 1121. siddhatthe 1 punnaghose 2 ya kevalI suyasAgare 3 / (?pupphakeU 4) ya arahA samAhiM paDidisaMtu me / / 1122. sumaMgale 5 atthasiddhe 6 ya nevvANe 7 ya mahAyase 8 / dhammajjhae 9 ya arahA samAhiM paDidisaMtu me / / 1123. siricaMde 10 daDhakette (? kittI) 11 mahAcaMde 12 ya kevalI / dIhapAse 13 ya arahA samAhiM paDidisaMtu me / /
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________________ ___ 58 : zramaNa/akTUbara-disambara/1996 varavariyA ghosijjai kimicchagaM dijjae bahuvihIyaM / suraasura-deva-dANava-nariMdamahiyANanikkhamaNe / / -Avazyaka niyukti 219 egA hiranakoDI aTTeva aNUNagA sayasahasA / sUrodayamAIaM dijjaI jA pAyarAsAo / / -Avazyaka niyukti 297 tinneva ya koDisayA aTThAsIiMca huMti koddiio| asiiM ca sayasahassA eaM saMvacchare diNNaM / / -vahI-220 mahApaume sUradeve sUpAse ya sNypbhe| savvANubhUI arahA devassue ya hokkhii|| udae peDhAlaputte ya poTTile sattakitti y| muNisuvvae ya arahA savvabhAvaviU jinne|| amame nikkasAe ya nippulAe ya nimmme| cittautte samAhI ya AgamisseNa hokkhi|| saMvare aNiyaTTI ya vijae vimale ti ya / devovavAe arahA aNaMtavijae i ya / / ee vuttA cauvvIsaM bharahe vAsammi kevlii| AgamisseNa hokkhaMti dhammatitthassa desgaa|| -samavAyAMga, saMpA0 - muni madhukara, 667/74-78 sumaMgale ya siddhatthe NivvANe ya mhaajse| dhammajjhae ya arahA AgamissANa hokkhii|| siricaMde puSphakeU mahAcaMde ya kevlii| suyasAgare ya arahA AgamissANa hokkhii||
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________________ titthogAlI (tirthodgAlika) prakIrNaka kI gAthA saMkhyA kA nirdhAraNa : 59 1124. suvvae 14 ya supAse 15 ya arahA ya sukosale 16 / aNaMtapAsI 17 ya arahA samAhiM paDidisaMtu me|| (? puNNaghose 18 mahAghose 19 savvANaMde 20 ya kevlii| saccaseNe 21 ya arahA samAhiM paDidisaMtu meM) 1125. vimale 22 uttare ceva arahA ya ma (? hAba) le 23 / devANaMde 24 ya arahA samAhiM paDidisaMtu meN|| 1147. naMdI 1 ya naMdimitte 2 suMdarabAhU 3 ya taha mahAbAhU 4 / aibala 5 mahabbale 6 yA bhadda 7 diviThU 8 tiviThU 9 y|| 1148. kaNhA u, jayaMti (tas) jie 1-2 (bhadde 3) suppabha 4 sudaMsaNe 5 cev| ANaMde 6 nadaMNe 7 paume nAma 8 saMkarisaNe 9 cev|| isa prakAra anya granthoM se tathA kalpanA se racita kula 30 gAthAe~ zAmila kiye jAne kA ullekha prApta hotA hai| inako nikAla dene ke bAda zeSa gAthAoM kI saMkhyA 1233 na rahakara 1231 hI hotI hai| inakI gAthA saMkhyA ke nirdhAraNa ke lie dUsarI dRSTi se vicAra karane para samAdhAna pratIta hotA hai| titthogAlI prakIrNaka ke gAthAoM kI punarAvRtti isI grantha meM adhika huI hai| isake alAvA anya prakIrNaMkoM meM bhI isakI gAthAeM milI haiN| titthogAlI prakIrNaka meM isakI 27 gAthAoM kI punarAvRtti huI hai| jinameM se eka-848 vI gAthA naMdIsUtra se bhI samAna hai| isakA ullekha pahale A cukA hai| isa prakAra punarAvRtta gAthAoM kI saMkhyA 26 hai| mUlAcAra kI eka tathA tiloyapaNNatti kI eka gAthA titthogAlI meM prApta hotI hai| anya pUrvavartI prakIrNakoM se isameM 27 gAthAe~ lI gaI haiM ye haiM- devendrastava se 16 maraNavibhakti se 5 taMdulavaicArika se 2, caMdAvejjhaya se 3 tathA dIvasAgarapaNNatti aura mahApaccakkhANa se milAkara 1 / Adi maMgala aura aMtima maMgala meM kula dasa gAthAeM haiM jise isameM se haTA dene para kula 95 gAthAeM kama ho jAtI haiM / isake bAda prastuta prakIrNaka meM mUlarUpa se kula 1166 gAthAeM raha jAtI haiN| ina
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________________ 60 : zramaNa/akTUbara-disambara/1996 siddhatthe puNNaghose ya mahAghose ya kevlii| saccaseNe ya arahA AgamissANa hokkhaI / / sUraseNe ya arahA mahAseNe ya kevlii| savvANaMde ya arahA devautte hokkhaI / / supAse suvvae arahA arahe ya sukosle| arahA aNaMtavijae AgamissANa hokkhii|| vimale uttare arahA arahA ya mahAbale / devANaMde ya arahA AgamissANa hokkhii|| ee vuttA cauvvIsaM eravayammi kevlii| AgamissANa hokkhaMti dhammatitthassa desgaa|| __-samavAyAMga, saMpA0 muni madhukara, 674/89-95 naMde ya naMdamitte dIhabAhU tahA mhaabaahuu| aibale mahAbale balabhadde ya sattame / / duviThU ya tivaThUya AgamissANa vnnhinno| jayaMte vijaye bhadde suppabhe ya sudNsnne|| ANade naMdaNe paume saMkarisaNe a apcchime| - vahI 672 / 85-86,V Agata gAthAoM kA vivaraNa nimna prakAra hai(ka) punarAvRtta gAthAoM kI saMkhyA 55 + 1163 - maNigaNa 1 dIvasihA 2 gAhA0 / 58 + 1165 kovINe AbharaNa gAhA0 / / 59 + 1166 cittarasesu ya iTThA gAhA0 / / 61 + 1168 - dogAupamuvviddhA gAhA0 / / 67 + 1158 mUla-phala kaMda0 gAhA / / 68 + 1159 saMcchaMdavaNa vihArI te0 gaahaa|| 134 + 1035 - nANArayaNavicittA 0 gAhA / / . 275 + 1048 - asitasirato sunayaNo 0 gaahaa|| 373 + 377 - culasItI 1 bAvattari 2 gAhA0 / /
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________________ titthogAlI (tirthodgAlika ) prakIrNaka kI gAthA saMkhyA kA nirdhAraNa evamasItI jiNidA0 gAhA / / aite khalu paDisattU gAhA 0 11 kiM tUrasi mariDaM gAhA 0 / / AloiyanissallA gAhA 0 11 535 + 549 811 + 1151 656 + 684 664 + 667 + 670 666 + 669 880 + 1044 881 + 1045 883 + 1105 884 + 1106 957 + 972 958 + 973 1026 + 1029 1027 + 1030 1050 + 1052 1162 + 1167 + 1171 - - - - sAmiyasaNakumArA gAhA 0 || ridvitthimiyasamiddhaM gAhA0 11 gAmA ya nagarabhUyA gAhA 0 / / dhamAdhammavihannU gAhA 0 / / appara ya saviNNANo gAhA0 / / sesaM tu bIyamettaM gAhA0 / / rahayahamettaM tu jalaM gAhA0 / / gaya 1 usabha 2, 0 gAhA / / ete coddasa sumi 0 gAhA / / ahaM taM ammA pitaro 0 gAhA / / (kha) anya prakIrNakoM meM se lI gaI gAthAe~ titthogAlI gAthA 153 naMduttarA 1 ya naMdA 2 ANaMdA 3 0 gAhA / / 924 - eva parihAyamANe 0 gAhA0 / / 1993 - jaDDANaM caDDANaM 0 gAhA / / 1200 - sAmaNNamaNucaraMtassa 0 gAhA / / 1201 - jaM ajjiyaM caritaM 0 gAhA / / 1203 - jaha - jahadosovaramo 0 gAhA / / jaha-jaha vaDDati kAlo 0 gAhA / / : 61 kula 26 gAthA - dIvasAgarapaNNatti 128 / - taMdulavaicArika 75 / -taMdulavaicArika 168 / -caMdAvejjhaya 142 / -caMdAvejjhaya 143 / -maraNavibhakti 632 /
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________________ 62 : zramaNa/akTUbara-disambara / 1996 1204 - dugga bhavakaMtAre 0 gAhA / / 1205 - iNamosugatigatipaho 0 gAhA / 1206 - jAhe ya pAviyavvaM 0 gAhA / / 1217 bhaTTeNa carittAo * gAhA / / 1223 jaM annANI kammaM 0 gAhA / / 1226 - asarIrA jIvadhaNA * gAhA / / 1228 - nimmaladagarayavannA * gAhA / / 1230 - paNayAlIsaM AyAma 0 gAhA / / 1231 - egA joyaNakoDI 0 gAhA / / 1236 - kahiM paDihayA siddhA * gAhA / / 1237 - aloca paDihayAsiddhA * gaahaa|| 1239 - jaM saMThANaM tu ihaM 0 gAhA / / 1242 - cattAri ca ramaNIo 0 gAhA / / 1244 - jattha ya ego siddho 0 gAhA / / 1245 - phusai aNaMte siddhe0 gAhA / / 1246 - kevalanANuvauttA * gAhA / / 1247 - na vi atthi mANusANa0 gAhA / / 1248 - suragaNasuhaM samattaM * gAhA / / 1249 - siddhassa suho rAsI 0 gAhA / / 1250 - jahanAma koI meccho 0 gAhA / / 1252 - jaha savvakAmaguNitaM 0 gAhA / / prakINettara gAthAe~ titthogAlI gAthA 448 -sapaDikkamaNo dhammo 0 gAhA / / mUlAcAra 1/628 -maraNavibhakti 633 - maraNavibhakti 630| - maraNavibhakti 631 / - caMdAvejjhaya 600 | -maraNavibhakti 135 / -devendrastava 294 / -devendrastava 278 / -devendrastava 279 / - devendrastava 280 / - devendrastava 285 / -devendrastava 286 / -devendrastava 287 / -devendrastava 290 / -devendrastava 293 / -devendrastava 295 / -devendrastava 296 / -devendrastava 299 / -devendrastava 298 / - devendrastava 300 / -devendrastava 301 / - devendrastava 303 / kula 27
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________________ titthogAlI (tirthodgAlika) prakIrNaka kI gAthA saMkhyA kA nirdhAraNa : 63 575 aheva gayA mokkhaM, suhumobaMbho0 gaahaa|| -tiloyapaNNati / - 1410 / kula - 2 1 se 6 -Adi maMgala tathA 1258 se 1261 -aMtima maMgala / isa prakAra kula 95 gAthAe~ kama karane para bAkI 1166 gAthAe~ zeSa rahatI haiN| isa samasyA ke samAdhAna ke lie gAthA saMkhyA ko nirdezita karane vAlI gAthA kA artha dUsare taraha se kiye jAne para uparokta 1166 saMkhyA pUrI ho jAtI hai| gAthA aura isakA artha isa prakAra kiyA jA sakatA haigAthA : tettIsaM gAhAo doni satA U sahassamegaM ca / titthogAlIe saMkhyA esA bhaNiyA u aMkeNaM / / 1261 / / tettIsaM gAhAo doni arthAt teMtIsa gAthA kA dogunA = 66 satA arthAt 100 -. sahassameMga arthAt 1000 - isake sAtha eka tathya yaha hai ki jo gAthAe~ dUsare granthoM se prakSipta nahIM mAnI gaI haiM use grantha meM se kama nahIM kiyA jA sakatA hai| isa dRSTi se vicAra karane para uparokta gAthAoM meM se kevala titthogAlI prakIrNaka meM hI punarAvRtta gAthAe~ hI kama karane ko baca jAtI haiN| jinakI saMkhyA 27 hai| (inameM 848 vI gAthA kI punarAvRtti 1258vIM gAthA hai, jo eka bar3hakara 27 hotI hai) isake sAtha aMtima gAthA jo saMkhyA batAtI hai, milAkara 28 ho jAtI hai, jise 1261 meM se kama karane para 1233 gAthAeM zeSa raha jAtI haiM, isa taraha grantha kI aMtima gAthA kI puSTi bhI ho jAtI hai| sandarbha grantha1. nandIsUtra muni madhukara, sUtra - 79, pRSTha-160 2. paiNNayasuttAiM bhAga 1 evaM 2 saMpA0 - muni puNyavijaya mahAvIra jaina vidyAlaya bambaI 3. samavAyAMgasUtra, saMpA0 - muni madhukara - samavAya - 84
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________________ 64: zramaNa/akTUbara-disambara/1666 4. naMdIsUtra, muni madhukara 10--.1, pRSTha 162-163 5. vyavahArasUtra bhASya, uddezaka 10 gAthA 7011 RATNA .. worie pArzvanAtha vidyApITha kI mAsika saMgoSThI (12 akTUbara, 1666) ko apanA zodha-patra prastuta karate hue DaoN0 napendra prasAda modii| saMgoSThI kI adhyakSatA kara rahe DaoN0 sAgaramala jaina makhya atithi DaoN0 rAma siMha, nidezaka, gAMdhI vidyA saMsthAna rAjaghATa, vArANasI evaM saMyojaka DaoN0 azoka kumAra siMha / (Upara kramazaH dAhine se bAyeM) evaM saMgoSThI meM upasthita zikSakagaNa evaM chAtra-chAtrAeM (nIce) - A R AAP www.jainelibrary.
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________________ zramaNa) pippalagaccha kA itihAsa DaoN. zivaprasAda nirgrantha dharma ke zvetAmbara AmnAya ke antargata pUrvamadhyakAla aura madhyakAla meM vibhinna gacchoM ke rUpa meM aneka bheda-prabheda utpatra hue| candrakula (bAda meM candragaccha) ke AcArya udyotanasUri ne vi0saM0 994/I0 san 938 meM arbudagiri kI talahaTI meM sthita dharmANa (varamANa) nAmaka saniveza meM vaTavRkSa ke nIce apane ATha ziSyoM ko AcArya pada pradAna kiyA, jinakI ziSyasaMtati vaTavRkSa ke kAraNa vaDagacchIya khlaayii| isI gaccha meM vikrama samvat kI 12vIM zatI ke madhya meM AcArya sarvadevasUri, unake ziSya AcArya zAMtisUri aura praziSya vijayasiMhasUri hue| pippalagaccha se sambaddha uttarakAlIna sAkSyoM ke anusAra AcArya zAMtisUri ne pIpalavRkSa ke nIce vijayasiMhasUri Adi 8 ziSyoM ko AcArya pada diyA, isaprakAra vaDagaccha kI eka zAkhA ke rUpa meM pippalagaccha kA udbhava huaa| anyAnya gacchoM kI bhA~ti pippalagaccha meM bhI avAntara zAkhAoM kA janma huaa| . vibhinna sAkSyoM se isa gaccha kI tribhavIyAzAkhA aura tAladhvajIyAzAkhA kA patA calatA hai| pippalagaccha ke itihAsa ke adhyayana ke liye sAhityika aura abhilekhIya donoM prakAra ke sAkSya upalabdha haiN| sAhityika sAkSyoM ke antargata isa gaccha ke paravartI munijanoM ke dvArA racI gayI kucha kRtiyoM kI prazastiyoM meM ullikhita guru-paramparA ke sAtha-sAtha isI gaccha ke dharmaprabhasUri nAmaka muni ke kisI ziSya dvArA racita pippalagacchagurvAvalI tathA kisI ajJAta kavi dvArA apabhraMza bhASA meM racita pippalagacchagurvAvalI-gurahamAla kA ullekha kiyA jA sakatA hai| abhilekhIya sAkSyoM ke antargata isa gaccha ke munijanoM dvArA pratiSThApita jina pratimAoM para utkIrNa lekhoM kI carcA kI jA sakatI hai| aise lekha bar3I saMkhyA meM upalabdha haiN| ye vi0saM0 1208 se vi0saM0 1778 taka ke haiN| prastuta nibandha meM ukta sAkSyoM ke AdhAra para isa gaccha ke itihAsa para prakAza DAlane kA prayAsa kiyA gayA hai| pippalagaccha kA ullekha karane vAlA sarvaprathama sAhityika sAkSya hai vikrama saMvat kI pandrahavIM zatI ke tRtIya caraNa ke Asa-pAsa isa gaccha ke dharmaprabhasUri ke kisI ziSya dvArA *. pravaktA - pArzvanAtha vidyApITha, vaaraannsii|
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________________ 66 : zramaNa/akTUbara-disambara/1996 racita pippalagacchaguru-stuti' yA pipplgcchgurvaavlii| saMskRta bhASA meM 18 zlokoM meM nibaddha isa kRti meM racanAkAra ne pippalagaccha tathA isakI tribhavIyA zAkhA ke astitva meM Ane evaM apanI guru-paramparA kI lambI tAlikA dI hai, jo isaprakAra hai : sarvadevasUri nemicandrasUri zAMtisUri mahendrasUra vijayasiMhasUri devacandrasUra padacandasUna pUrNacandrasUra jayadevasUra hemaprabhasUra jinezvarasUra devabhadrasUri dharmaghoSasUri zIlabhadrasUri paripUrNadevasUri vijayasenasUri dharmadevasUri (tribhavIyAzAkhA ke pravartaka) dharmacandrasUri dharmaratnasUri dharmatilakasUri dharmasiMhasUri dharmaprabhasUri dharmaprabhasUriziSya -(nAma-ajJAta) (pippalagacchaguru-stuti ke racanAkAra) pippalagacchIya sAgaracandrasUri ne vi0saM0 1484/I0 san 1428 meM siMhAsanadvAtriMzikA' kI racanA kii| kRti ke anta meM prazasti ke antargata unhoMne svayaM ko jayatilakasUri kA ziSya batalAyA hai :
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________________ jayatilakasUri sAgaracandrasUri vastupAlatejapAlarAsa vidyAvilAsapavADo kalikAlarAsa jambUsvAmInuMvivAhalu darzANabhadrarAsa pippalagacTrIya hIrANaMdasUri kI kaI kRtiyA~ milatI haiM, jaise racanAkAla vi0saM0 1484 / racanAkAla vi0 saM0 1485 / racanAkAla vi0 saM0 1486 / racanAkAla vi0 saM0 1494 / racanAkAla ajJAta / sthUlabhadrabArahamAsa racanAkAla ajJAta / apanI kRtiyoM kI prazastiyoM meM unhoMne apane ko pippalagacchIya vIradevasUri kA praziSya aura vIraprabhasUri kA ziSya batalAyA hai : ---- guNaratnasUri Anandameru pippalagaccha kA itihAsa [vi0 saM0 1484 / I0 san 1428 meM siMhAsanadvAtriMzikA ke racanAkAra ] vIradevasUri I : 67 isI gaccha ke AnandamerusUri ne vi0saM0 1513 / I0 san 1457 meM kAlakasUribhAsa kI racanA kI / isakI prazasti meMunhoMne khuda ko guNaratnasUri kA ziSya batalAyA hai vIraprabhasUri I hIrANaMdasUri [ granthakAra ] [vi0 saM0 1513 / I0 san 1457 meM kAlakasUribhAsa ke racanAkAra ]
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________________ 68 : zramaNa/akTUbara-disambara/1996 kalpasUtraAkhyAna ke racanAkAra bhI yahI AnandamerusUri mAne jAte haiN| pippalagacchIya narazekharasUri ne vi0saM0 1584/I0 san 1528 meM pArzvanAthapatnIpadmAvatIharaNa kI racanA kii| isakI prazasti meM unhoMne khuda ko zAMti (prabha) sUri kA ziSya batalAyA hai : zAntiprabhasUri narazekharasUri [vi0 saM0 1584/I0 san 1528 moM pArzvanAthapatnIpadmAvatIharaNa ke racanAkAra] 21 zlokoM kI ajJAtakRtaka pippalagacchagurvAvalI' nAmaka eka racanA bhI upalabdha huI hai| zrI bhaMvaralAla nAhaTA ne ise prakAzita kiyA hai| isameM ullikhita guru-paramparA isaprakAra zAMtisUri vijayasiMhasUri devabhadrasUri dharmaghoSasUri zIlabhadrasUri paripUrNadevasUri vijayasenasUri dharmadevasUri [tribhavIyAzAkhA ke pravartaka] dharmacandrasUri dharmatilakasUri dharmasiMhasUri dharmaprabhasUri
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________________ pippalagaccha kA itihAsa - dharmazekharasUri | dharmasAgarasUri 1 dharmavallabhasUri yahI isa gaccha se sambaddha pramukha sAhityika sAkSya haiN| dharmaprabhasUriziSyaviracita pippalagacchaguru- stuti aura pippalagacchIya uparokta gurvAvalI meM dharmaprabhasUra taka paTTadhara AcAryoM kI nAmAvalI aura unakA krama samAna rUpa se mila jAtA hai| jaisA ki ina donoM gurvAvaliyoM ke vivaraNa se spaSTa hotA hai ye pippalagaccha kI tribhavIyAzAkhA se sambaddha haiN| abhilekhIya sAkSya yadyapi pippalagaccha se sambaddha upalabdha sarvaprathama abhilekhIya sAkSya vi0saM0 1291/I0 san 1235 kA hai, kintu vi0saM0 1465 / I0 san 1409 ke eka pratimAlekha se jJAta hotA hai ki isa gaccha ke (purAtana) AcArya vijayasiMhasUri ne vi0 saM0 1208 meM DIDilA grAma meM mahAvIra svAmI kI pratimA pratiSThApita kI thI jise vi0 saM0 1465 meM vIraprabhasUri ne punarsthApita kii| " vartamAna meM yaha pratibhA koraTA sthita eka jinAlaya meM saMrakSita hai| yadi ukta pratimAlekha ke vivaraNa ko satya mAneM to pippalagaccha se sambaddha prAcInatama sAkSya vi0saM0 1208 kA mAnA jA sakatA hai| isa gaccha ke kula 172 lekha mile haiM jo vi0 saM0 1778 taka ke haiN| inameM 16vIM zatI ke lekha sarvAdhika haiM jaba ki 17vIM zatI kA kevala eka lekha milA hai| inakA vistRta vivaraNa isaprakAra hai:pippalagacchIya munijanoM dvArA pratiSThApita jinapratimAoM para utkaNa lekhoM kA vivaraNa -- 69 kramaza:.
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________________ kramAMka samvat tithi/miti AcArya yA muni lekha kA svarUpa pratiSThAsthAna kA nAma pratimAlekha/zilAlekha sandarbha grantha 70 : 1208 -- vijayasiMhasUri mahAvIra kI pratimA para utkIrNa lekha jaina maMdira, koTarA, sirohI 2. zramaNa/akTUbara-disambara/1996 1291 mAgha sudi 5 guruvAra sarvadevasUri yugalajinapratimA para utkIrNa lekha vIra caitya, tharAda 3. 1371 tithivihIna vibudhaprabhasUri vAsupUjya kI kI pratimA para utkIrNa lekha aspaSTa AdinAtha jinAlaya, mAMDavIpola, rakhaMbhAta cintAmaNipArzvanAtha jinAlaya, bIkAnera pUranacandra nAhara, sampAdakajainalekhasaMgraha, bhAga 1, lekhAGka 966 daulatasiMha loDhA, sampAdakazrIpratimAlekhasaMgraha , lekhAGka 34 muni buddhisAgarasUri, saMpA. jainadhAtupratimAlekhasaMgraha, bhAga-2, lekhAGka 633 agaracandra nAhaTA, sampA0bIkAnerajainalekhasaMgraha lekhAGka 285 vahI, lekhAGka 297 4. 1380(?) jyeSThasudi10 ravivAra dharmaratnasUri 5. 1383 AdinAtha kI mAgha vAdi 11 budhavAra vibudhaprabhasUri dhAtu kI pratimA para utkIrNa lekha
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________________ ___ 1386 vaizAkha vadi 12 dharmadevasUri -- cintAmaNipArzvanAtha jinAlaya, bIkAnera nAhaTA, pUrvokta-lekhAGka 311 7. 1389 jyeSTha vadi 2 somavAra padmacandrasUri vahI, lekhAGka 332 pArzvanAtha kI dhAtu kI pratimA para utkIrNa lekha mahAvIra kI dhAtupratimA para utkIrNa 1390 vahI, lekhAGka 340 lekha 1396 vaizAkha vadi 11 guNAkarasUri zanivAra ke ziSya ratnaprabhasUri -- jinadattasUri ke ziSya AmadevasUri jyeSTha vadi 3 vibudhaprabhasUri muni buddhisAgarasUri, pUrvokta, bhAga-2, lekhAGka 47 10. 13...1 vahI, bhAga-2, lekhAGka 818 / tIrthaGkara kI dhAtu mahAvIra jinAlaya, pratimA para utkIrNa baDodarA lekha zAMtinAtha kI cintAmaNipArzvanAtha dhAtupratimA para derAsara, caukasIpola, utkIrNa lekha ravaMbhAta pArzvanAtha kI dhAtu candraprabha jinAlaya, kI pratimA para jaisalamera utkIrNa lekha pippalagaccha kA itihAsa guruvAra 1404 vaizAkha sudi 12 vibudhaprabhasUri nAhara, pUrvokta-bhAga 3, lekhAGka 2264 : 71 /
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________________ 1 2 72 : 1406 phAlguna sudi 11 vibudhaprabhasUri guruvAra muni vizAlavijaya,saMpA0rAdhanapurapratimAlekhasaMgraha, lekhAGka 57 13. 1414 vaizAkha...... vIradevasUri vijayadharmasUri, sampAdakaprAcInalekhasaMgraha, lekhAGka 73 loDhA, pUrvokta,lekhAGka 13 / vAsupUjya kI candraprabha jinAlaya, paMcatIrthI taMbolIzerI, rAdhanapura pratimA para utkIrNa lekha AdinAtha kI dhAtu jaina derAsara, lIMca kI pratimA para utkIrNa lekha vAsupUjya kI dhAtu vAsupUjyajinAlaya, pratimA para utkIrNa tharAda / lekha pArzvanAtha kI dhAtu zAMtinAthajinAlaya, kI pratimA para zAMtinAtha pola, utkIrNa lekha tharAda AdinAtha kI gUDhamaNDapa, pittalahara, pratimA para utkIrNa AbU lekha zramaNa/akTUbara-disambara/1996 1417 vaizAkha sudi 2 udayAnandasUri ravivAra ke paTTadhara guNadevasUri jyeSTha sudi 10 padmaprabhasUri zukravAra 15. 1417 buddhisAgara, pUrvokta-bhAga-1, lekhAGka 1331 16. 1420 vaizAkha sudi 10 vIradevasUri zukravAra muni jayantavijaya, saMpA0 - arbudaprAcInajainalekhasaMdoha (AbU, bhAga-2) lekhAGka 424
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________________ 2 1420 vaizAkha sudi 10 guNasamudrasUri zukravAra 443 18. 1422 muniprabhasUri jyeSTha sudi 2 zukravAra 19. 1424 vaizAkha vadi 5 dharmatilakasUri zanivAra AdinAtha kI cintAmaNi pArzvanAtha nAhaTA, pUrvokta-lekhAGka pratimA para jinAlaya, bIkAnera utkIrNa lekha vimalanAtha kI vimalanAtha caitya, loDhA, pUrvokta-lekhAGka pratimA para desAI zerI, tharAda 245 utkIrNa lekha AdinAtha kI cintAmaNipArzvanAtha muni vizAlavijaya, dhAtu kI pratimA jinAlaya, cintAmaNizerI pUrvokta, lekhAGka 66 para utkIrNa lekha rAdhanapura | zAMtinAtha kI cintAmaNipArzvanAtha nAhaTA, pUrvokta-lekhAGka dhAtu kI paMcatIrthI jinAlaya, bIkAnera 481 pratimA kA lekha AdinAtha kI vIracaityArtagata loDhA, pUrvokta - lekhAGka pratimA para utkIrNa AdIzvaracaitya, lekha tharAda zAMtinAtha kI dhAtu neminAtha jinAlaya, ___muni buddhisAgara, pUrvoktakI pratimA para ___mehatApola, bar3odarA bhAga - 2, lekhAGka 175 utkIrNa lekha 20. 1426 mAgha sudi.... pippalagaccha kA itihAsa 21. 1430 ratnaprabhasUri ke ziSya guNasamudrasUri dharmadevasUri ke saMtAnIya prItisUri rAjazekharasUri mAgha vadi 8 somavAra 105 22. 1431 jyeSTha sudi 8 zukravAra : 73
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________________ 23. 24. 25. 26. 27. 2 1434 1436 1437 1437 1440 3 vaizAkha vadi 2 budhavAra vaizAkha sudi 6 ravivAra vaizAkha vadi 11 vijayaprabhasUri maMgalavAra ke paTTadhara udayAnaMdasUra dharmatilakasUri vaizAkha sudi 11 somavAra 4 pauSa sudi 12 budhavAra muniprabhasUri jaya (dharma) tilakasUri udayAnandasUri zAMtinAtha kI dhAtu kI pratimA para utkIrNa lekha pArzvanAtha kI pratimA para utkIrNa lekha vAsupUjya kI dhAtu kI pratimA para utkIrNa lekha AdinAtha kI pratimA para utkIrNa lekha zAMtinAtha kI dhAtu pratimA para utkIrNa lekha 6 vIra caitanyArntagata AdIzvaracaitya, tharAda " pArzvanAtha jinAlaya, mANeka cauka, khaMbhAta vIracaityArntagata AdIzvaracaitya, tharAda jaina derAsara, pATaDI 7 loDhA, pUrvokta-lekhAGka 102 vahIM, lekhAGka 112 buddhisAgarasUri, pUrvoktabhAga- 2, lekhAGka 931 lor3hA, pUrvokta lekhAGka 202 vijayadharmasUri, pUrvokta lekhAGka 85 74 : zramaNa/akTUbara-disambara / 1996
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________________ 1 / 1442 29. 1447 30. 1454 vaizAkha vadi 10 sAgaracandrasUri AdinAtha kI vIracaityArtagata loDhA, pUrvokta - lekhAGka ravivAra dhAtu kI pratimA AdIzvaracaitya, 161 para utkIrNa lekha tharAda / phAlguna sudi 9 jaya.......sUri " gaur3I pArzvanAtha muni vizAlavijaya,pUrvokta somavAra jinAlaya, gauDIjI lekhAGka 81 khar3akI rAdhanapura vaizAkha vadi 11 gupta (guNa) ajitanAtha kI dharmanAthaderAsara, / muni buddhisAgara, pUrvokta ravivAra samudrasUri ke dhAtu kI paMcatIrthI DabhoI bhAga-1, lekhAGka 53 paTTadhara zAMtisUri pratimA para utkIrNa lekha mAgha sudi 13 rAjazekharasUri pArzvanAtha kI dhAtu cintAmaNi pArzvanAtha- nAhaTA, pUrvokta-lekhAGka zanivAra kI pratimA kA lekha jinAlaya, bIkAnera 574 jyeSTha sudi 10 vIraprabhasUri padmaprabha kI paJcatIrthI zAMtinAtha jinAlaya, nAhara, pUrvokta - bhAga-2, pratimA kA lekha phaijAbAda lekhAGka 1675 zAMtinAtha kI dhAtu- cintAmaNipArzvanAtha ___nAhaTA, pUrvokta - lekhAGka pratimA para utkIrNa jinAlaya, bIkAnera lekha 31. 1456 pippalagaccha kA itihAsa 32. 1461 zukravAra 33. 1461 .. 598 75
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________________ 34. 35. 37. 38. 39. 2 40. 1461 36. 1464 pauSa vadi 11 zukravAra mAgha sudi 6 ravivAra 1461 1469 1467 1476 3 jyeSTha sudi 10 zukravAra 1478 "3 caitra vadi 1 zanivAra 4 udayacandrasUri sAgaracandrasUri vIraprabhasUri municandrasUri ke paTTadhara somacandrasUri vaizAkha sudi 13 kamalacandrasUri somavAra ke paTTadhara prabhAnandasUri pArzvanAtha kI dhAtu kI pratimA kA lekha vAsupUjya kI dhAtu kI pratimA kA lekha mahAvIra svAmI kI dhAtu kI pratimA kA lekha zAMtinAtha kI dhAtupratimA kA lekha pArzvanAtha kI dhAtupratimA kA lekha zAntinAthaderAsara, ahamadAbAda zAntinAthaderAsara, kanAsAno pADo, pATaNa cintAmaNipArzvanAtha jinAlaya, bIkAnera "" zAMtinAtha jinAlaya, liMbaDIpAr3A, pATaNa jaina derAsara, lIMca zaMkhezvarapArzvanAtha derAsara, vIramagAma 7 buddhisAgara, pUrvokta - bhAga 1, lekhAGka 1144 vahI, bhAga- 1, lekhAGka 366 nAhaTA, pUrvokta - lekhAGka 611 vahI, lekhAGka 643 munibuddhisAgara, pUrvokta bhAga - 1, lekhAGka 266 vijayadharmasUri, pUrvoktalekhAGka 116 muni buddhisAgara, pUrvoktabhAga - 1, lekhAGka 1507 76 : zramaNa/akTUbara-disambara/ 1996
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________________ 1478 -- -- zatru 42. 1482 vaizAkha vadi 4 guruvAra sAgaracandrasUri truTita parikara kA jinadattasUri dAdAbADI, muni kAntisAgara, sampA0kA lekha pAlitAnA zatruJjayavaibhava, lekhAGka 63 saMbhavanAtha kI vIracaityArtagata lor3hA, pUrvokta - lekhAGka pratimA para utkIrNa AdIzvaracaitya, tharAda 164 lekha dharmanAtha kI dhAtu- cintAmaNipArzvanAtha nAhaTA, pUrvokta - lekhAGka pratimA kA utkIrNa jinAlaya, bIkAnera lekha saMbhavanAtha kI dhAtu- candraprabha jinAlaya, nAhara, pUrvokta- bhAga-3 pratimA para utkIrNa jaisalamera lekhAGka 2297 43. 1482 tithivihIna vIraprabhasUri 721 1484 vaizAkha vadi 11 dharmazekharasUri ravivAra lekha 45. pippalagaccha kA itihAsa dharmasAgarasUri 1484 kunthunAtha kI pratimA vIracaityAntargata loDhA, pUrvokta - lekhAGka para utkIrNa lekha AdIzvara caitya, tharAda 186 AdinAtha kI dhAtu- zAMtinAtha derAsara, muni buddhisAgara - pUrvokta, pratimA para utkIrNa kanAsAno pADo, pATaNa bhAga-1, lekhAGka 364 / 46. 1484 vaizAkha sudi 8 zukravAra somacandrasUri lekha : 77
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________________ 2 1489 3 vaizAkha sudi 1 somavAra 78 : 47. lor3hA, pUrvokta - lekhAGka 198 48. 1489 vaizAkha sudi 3 budhavAra muni buddhisAgara, pUrvoktabhAga 1, lekhAGka 1310 1489 zramaNa/akTUbara-disambara/1996 4 5 somacandrasUri zAMtinAtha kI vIracaityArtagata pratimA para utkIrNa AdIzvaracaitya, tharAda lekha zAMtisUri ke dharmanAtha kI dhAtu zAMtinAtha jinAlaya, paTTadhara munizekhara- kI caubIsI pratimA zAMtinAtha pola, sUri para utkIrNa lekha ahamadAbAda padmacandrasUri pArzvanAtha kI dhAtu cintAmaNi pArzvanAtha kI pratimA kA lekha jinAlaya, bIkAnera lalitacandrasUri saMbhavanAtha kI dhAtu rAjasI seTha kA kI pratimA kA lekha zAMtinAtha derAsara, jAmanagara somacandrasUri ke vAsupUjya kI paMcAyatI jaina mandira paTTadhara udayadevasUri pratimA kA lekha mirjApura saMbhavanAtha kI dhAtu cintAmaNi pArzvanAtha -pratimA para utkIrNa derAsara, khaMbhAta nAhaTA, pUrvokta - lekhAGka jyeSTha vadi.... somavAra phAlguna vadi 2 somavAra 741 vijayadharmasUri, pUrvokta - lekhAGka 154 51. 1491 " nAhara, pUrvokta, bhAga - 1, lekhAGka 430 buddhisAgara,pUrvokta-bhAga-2, lekhAGka 536 52. 1495 mAgha vadi 8 zanivAra lekha
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________________ ___ 1496 jyeSTha sudi 5 zukravAra vIraprabhasUri 790 54. 1496 phAlguna vadi 3 prItiratnasUri ravivAra vaizAkha sudi 10 dharmazekharasUri budhavAra 55. 14....? 56. 1499 mAghavadi 9 vIraprabhasUri AdinAtha kI cintAmaNipArzvanAtha ___nAhaTA, pUrvokta - lekhAGka dhAt-pratimA para jinAlaya, bIkAnera utkIrNa lekha kunthunAtha kI vIracaityArtagata lor3hA, pUrvokta - lekhAGka pratimA kA lekha AdIzvara caitya, tharAda 185 saMbhavanAtha kI navapallava pArzvanAtha buddhisAgara, pUrvokta-bhAga-2, dhAtu-pratimA kA jinAlaya, bolapIpalo, lekhAGka 1095 lekha khaMbhAta padmaprabha kI dhAtu- cintAmaNipArzvanAtha ___nAhaTA, pUrvokta - lekhAGka pratimA kA lekha jinAlaya, bIkAnera 808 mahAvIra kI dhAtu vahI, lekhAGka 854 pratimA kA lekha dharmanAtha kI dhAtu AdinAtha jinAlaya, AbU,bhAga-5,lekhAGka534 kI paMcatIrthI pratimA kA lekha tIrthaMkara kI dhAtu- jaina maMdira, vaNA vijayadharmasUri, pUrvokta - pratimA kA lekha lekhAGka 191 guruvAra 57. 1501 phAlguna vadi 7 budhavAra pippalagaccha kA itihAsa 58. 1503 jyeSTha sudi 11 vIraprabhasUri evaM hIrasUri vAsA : mArgazIrSa sudi 8 dharmazekharasUri zanivAra 79
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________________ 23 80 : 1503 mAgha vadi 5 somacandrasUri ke paTTadhara udayadeva- sUri 61. 1503 mAgha sudi....? vijayadevasUri 62. zramaNa/akTUbara-disambara/1996 1504 udayadevasUri suvidhinAtha kI pArzvanAtha derAsara, nAhaTA, pUrvokta - lekhAGka caubIsI pratimA bhInAsara, bIkAnera 2192 / / kA lekha AdinAtha kI dhAtu zAMtinAthajinAlaya, muni vizAlavijaya,pUrvokta, kI paMcatIrthI pratimA khajUrInI zerI, lekhAGka 139 kA lekha rAdhanapura vAsupUjya kI dhAtu- jaina maMdira, UMjhA buddhisAgara,pUrvokta-bhAga-1, pratimA kA lekha lekhAMka 187 AdinAtha kI dhAtu saMbhavanAtha derAsara, vahI, bhAga-1, lekhAGka kI paMcatIrthI pratimA jhaverIvAr3a, ahamadAbAda 808 kA lekha . saMbhavanAtha kI dhAtu cintAmaNipArzvanAtha ___muni vizAlavijaya,pUrvokta, kI paMcatIrthI pratimA derAsara, cintAmaNi- lekhAGka 145 kA lekha khar3akI, rAdhanapura AdinAtha kI dhAtu- AdinAthajinAlaya, vijayadharmasUri, pUrvokta, pratimA kA lekha jAmanagara lekhAGka 218 jyeSTha sudi 9 ravivAra vaizAkha sudi 2 zukravAra 63. 1505 dharmazekharasUri 64. 1505 udayadevasUri pauSa sudi 15 guruvAra 1506 mAgha sudi 5 zanivAra vijayadevasUri
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________________ __ur lor3hA, pUrvokta-lekhAGka 77 1506 mAgha sudi 10 zukravAra 1506 " 67. vahI, lekhAGka 156 68. 1507 vaizAkha vadi 4 somavAra vijayadharmasUri, pUrvoktalekhAGka 231 69. 1508 caitra sudi 5 zukravAra candraprabhasUri zItalanAtha kI vIracaityAntargata pratimA kA lekha AdIzvaracaitya, tharAda dharmazekharasUri ke saMbhavanAtha kI paTTadhara vijayadeva- pratimA kA lekha sUri guNaratnasUri vAsupUjya kI jaina maMdira, prAMtija dhAtu-pratimA kA lekha sAgaracandrasUri zItalanAtha kI vIracaityAntargata ke paTTadhara caubIsI pratimA AdIzvaracaitya, zubhacandrasUri kA lekha tharAda udayadevasUri saMbhavanAtha kI zAMtinAtha derAsara, dhAtu kI caubIsI mAMDala pratimA kA lekha guNaratnasUri saMbhavanAtha kI vIra jinAlaya, dhAtu kI caubIsI gIpaTI, khaMbhAta pratimA kA lekha lor3hA, pUrvokta - lekhAGka 74 70. 1509 jyeSTha vadi 9 zukravAra vijayadharmasUri, pUrvokta - lekhAGka 255 pippalagaccha kA itihAsa 71. 1509 jyeSTha sudi 5 ravivAra muni buddhisAgara, pUrvokta - bhAga 2, lekhAMka 700 : 81
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________________ ____ 2 3 1509 mAgha sudi 2 ... guruvAra 82 : 72. 4 somacandrasUri ke paTTadhara udayadevasUri dharmanAtha kI dhAtu-pratimA kA padmaprabhajinAlaya, dalAlano Tekar3A, vahI, bhAga 2, lekhAGka 435 lekha kher3A 73. 1509 mAgha sudi 10 zanivAra vAsupUjya jinAlaya, tharAda lor3hA,pUrvokta-lekhAGka-22 74. zramaNa/akTUbara-disambara/1996 1510 kArtika vadi 4 ravivAra nAhaTA, pUrvokta - lekhAGka 939 jinAlaya, bIkAnera zItalanAtha kI dhAtu kI caubIsI pratimA kA lekha dharmanAtha kI dhAtu-pratimA kA lekha AdinAtha kI dhAtu-pratimA kA lekha naminAtha kI pratimA kA lekha guNadevasUri ke paTTadhara candraprabhasUri guNaratnasUri. phAlguna vadi 3 zukravAra loDhaNa pArzvanAthaderAsara, DabhoI muni buddhisAgara, pUrvokta, bhAga 1, lekhAMka 37 76. 1511 jyeSTha vadi 9 ravivAra udayadevasUri vIracaityArtagata AdIzvaracaitya, tharAda lor3hA,pUrvokta-lekhAGka 118 kramazaH zramaNa ke agale aGka meM -
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________________ SRAMANA Thirtd Monthly Research Jornal of Paravanatha Vidvapitha Volume 10-12] [October-December, 1996 General Editor Prof. Sagarmal Jain Editors Dr. Ashok Kumar Singh Dr. Shriprakash Pandey For Publishing Articles, News, Advertisement and Membership, Contact General Editor Sarmana Parsvanatha Vidyapitha I.T.I. Road. Karaundi P.O. : B.H.U. Varanasi - 221 005 Phone : 316521 Fax : 0542 - 316521 Annual Subscription For Instituitions : Rs. 60.00 For Individual : Rs. 50.00 Single Issue : Rs. 15.00 Life Membership For Institutions : 1000.00 For Individual : 500.00
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________________ SRAMANA English Section Articles of this Volume Pages 1. 83-100 2. SPIRITUAL PRACTICES OF LORD MAHAVIRA Yvacharya Dr. Shiv Muni RELEVANCE OF NON-VIOLENCE IN MODERN LIFE Dulichand Jain 101-109 3. BOOK REVIEW 110-111 Dr. S.P. Pandey 4. 4. pustaka samIkSA # NCE 112-114 115-120
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________________ STATUT SPIRITUAL PRACTICES OF LORD MAHAVIRA Yvacharya Dr. Shiv Muni Our experiences in life are limited to material accomplishments alone and we may be compared to a frog in a well, that has not visited to the vast and unlimited sea and thinks that the well is the world. Our existence too is limited as we are unaware of aim of our life and the limitations that we have imposed on ourselves due to the clouds of ignorance that are hanging over us. Even if we were alert or informed about the same, it would be futile, for we are helpless and defenseless. To break the fetters of ignorance and limitations, one needs proper guidence it was important that someone from the beyond called upon us and guided us. Only a call from the unknown could truly free us from the limitations and clear the clouds of ignorance. The matchless, excellent and perfect life of Lord Mahavira inspires and leadsus to the way of perfection. It comes in hand, at this stage as that 'call from the beyond'. It doesn't matter if we are unable to strike at metaphors while pronouncing the excellence of Lord Mahavira, however, we need to understand the same for our betterment. Such an understanding inspires us to give up our worldly inclinations for a more fulfilled and developed personality whose source is within us. Innumerable mysteries of existence are unfolded in the divine life of Lord Mahavira, when one has a practical and experimental encounter with the accomplished life of Lord Mahavira. So friends! let us have a glimpse of the spiritual life of that great way-farer who become Mahavira from Vardhamana and who is worshipped by the Lord of Lords.
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________________ 84 : zramaNa/akTUbara-disambara/1996 There are two kinds of people, namely Anusrotagami and Pratisrotagami. Anusrotagami are those who flow with the current and Pratisrotagami are those who either change the existing current and flow with it or flow against the current and achieve landmarks in life. The question that arises next is what is this current in question? there is a current of water, of tradition and also of sense pleasures. Whether a person flows in the direction of the current or against it, the focus of his consciousness is this current, for example, when we are friendly or hostile to a person, that person becomes the focus of our mind. The third option is that of Upeksa i.e. indifference, where one is neither friendly nor hostile to a person but being indiffernt he witnesses only unmoved by any kind of passion. Such a person understands his true self and brings it into manifestation. The society benefits from his search and manifestation of the self just as a ray of light pierces the darkness and spreads light everywhere. He neither accepts nor rejects the norms of society but an insight into truth and his power of discrimination forms the foundation of his life abiding which he conducts himself. And when his path is in accordance with the social traditions and customs, people call him Anusrotagami and if it is against the trend, people call him Pratisrotagami. But the fact is that he is neither the former nor the latter but is an Antargami i.e. one who follows his own self. One such personality was that of Sramana Mahavira. His life was a proclamation of revolution, a divine song of liberation, a fabricated Sutra of Ahimsa and a vast laboratory of truth. His life was an experiment with truth and he knew and lived life in its totality. The foundation of all his spiritual practices was meditation, accompanied with Kayotsarga' i.e. firm body postures. These embellished his personality, cleansed his self and enabled him to reach the great heights of renunciation. Penances like fasting and other yogic postures inspired and complimented his spiritual practices.
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________________ SPIRITUAL PRACTICES OF LORD MAHAVIRA VA His practices were sometimes supported by external objects and sometimes not. After offering his humble salutations to the Siddhas, Sramana Mahavira moved to Kurmagrama on foot and observed himself in meditation as Acarya Hemachandra remarks : nAsAgranyastanayanaH pralambita bhujadvayaH / prabhuH pratimayA tatra tasthau sthANuriva sthiraH / / - Frofeo 20/3/89 i.e. He fixed his concentration on the tip of his nose, his hands were stretched and his body was as firm as a rock. His eyes were semiclosed i.e. half-opened and half closed. Generally our eyes are either closed or they are opened. But this description of semi closed eyes is a different kind of an experience. Eyes remain opened when we are awake and when they are closed they symbolize slumber. When a person closes his eyes the tendons of the eye become inert and then the person falls asleep. And when the person opens his eyes the tendons become active and this state is an awakened state. Very often we come across people who fall asleep while reading a book and this is because the tendons of the eye are subject to much strain and so the person falls asleep. But meditation is a third state which is different from the states of sleep and wakefulness. In such a state of meditation, a person is conscious as in the state of wakefulness and relaxed as he is during sleep. Hence there is a natural co-ordination of consciousness of awakened state and relaxation of slumber in meditation and this co-ordination is easily brought out when one concentrated on the tip of the nose. It is assumed that owing to the above fact, Lord Mahavira practiced this kind of concentration. His body was totally stable with his hands stretched down, feet closed and his face a little bent in the front. Attracted to this image of Lord Mahavira, Acarya Hemacandra remarked, "O Lord! Your image engrossed in meditation, lotus like body and eyes fixed on the tip of the nose holds the secret of spiritual practices, which is worth practicing by one and all".
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________________ 86 : zramaNa/akTUbara-disambara/1996 The pre-requisite for a peaceful mind is a relaxed body. While meditating the body should be firm as a rock and all the organs like the back, the chest, the arms and so on should be completely relaxed. To control the mind and to absorb it in the self, the aspirant first brings his body to a steady position and this is possible when he is totally detached. In the presence of attachments for the body etc., it is not possible for the mind to become stable and absorbed in the self. Hence to remove all considerations for the body it is important to make it steady and clear all harmless conditions. Only with this aim in view the body should be totally relaxed in the first place as done by Lord Mahavira. Acarya Hemacandra in his Yogasastra says that a person should accept that posture only for meditation in which he can remain steady and relaxed for a long time. Another reason to fix one's concentration on the tip of the nose is to watch the breath that one exhales and inhales and develop the ability of being a witness. In this way one can control one's mind and conquer the passions. The same sentiment is echoed in the Sramanasuttas, "The aspirant should stop all the activities of the mind, body and speech and fix his eyes on the tip of the nose and breathe slowly. Further, it is said "adu porisiM tiriyaMbhittiM cakkhumAsajja aMtaso jhAti / / 36 gerent afgert a " CAT'' age all" 31ERIT, 8/814 i.e. Lord Mahavira used to be absorbed in the self and used to fix his eyes on the wall because of which the children got scared and used to throw stones at him. When one fixes his concentration on a particular object or on a particular point, his thought activity is controlled and gradually the self gets absorbed in it. Looking at a person in bed, you can tell whether he is fast asleep or in a dreaming state. If the eye balls
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________________ SPIRITUAL PRACTICES OF LORD MAHAVIRA : CO behind the eyelids are rotating, the person is either dreaming or pondering over some matter. On the contrary if his eyes are stable and calm, he is said to be in deep sleep. Eyes will be unstable when a person is pondering over something. Hence by fixing our concentration on a particular spot, we can actually control our mind and develop our power of concentration. Lord Mahavira experimented with this kind of practice, and his personality emitted a powerful aura which scared the children to run away. Such a practice was observed by the followers of Buddha too. It is stated in the Acararga commentary that mentions that Lord Mahavira fasted for three days in Polasa Caitya situated in Pedhala village. He took to the Kayotsarga image, his body slightly bent, his eyes fixed on a particular object, body completely still, his senses well under control himself engrossed in meditation. He took to the 'Mahapratima' of one night in this image. Further the author of Avasyaka Niryukti states that Lord Mahavira practiced Bhadra Pratima, Mahabhadra Pratima and Sarvato Bhadra Pratima in the Sanulashti village. In Bhadra Pratima, he meditated for hours in each of the four directions i.e. on the first day in the eastern direction, in the night in the southern direction, on the second day in the western direction and in the night in the northern direction. Similarly, he practiced Mahabhadra Pratima for four days and nights, after which he started the Sarvatobhadra Pratima which was completed in ten days and ten nights. Thus Lord Mahavira fasted for sixteen days and nights and stood in constant meditation. Only continuous practice enables the aspirant to achieve the desired goal of self-realization and enlightenment. Lord Mahavira did not take up this kind of spiritual practice as a special ritual, but it was an essential and inseparable part of his personality. The Agamas further maintain :
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________________ 88 : zramaNa/akTUbara-disambara/1996 "appaM tiriyaM pehAe appaM piTThao upehAe / appaM buie'paDibhANI paMthapehI care jatamANe / / " AcArAMga 19/1/21 i.e. while walking Lord Mahavira never looked sideways and turned behind. He did not answer anybody but always observed the silence of speech and carefully treaded on the chosen path. The aim of all spiritual practice is to achieve the stability of the Yoga i.e. the activities of mind, body and speech. Samiti i.e. vigilant conduct and gupti i.e. right regulation of the activities of mind, body and speech are to be practiced to achieve the same. A person cannot retire from his day to day activities and so he should conduct himself adhering to the concept of Samiti. Such a practice enables one to lead a life of self-control and self-contemplation amidst all disturbances and conflicts imposed in one's life. Conducting all the duties in our day to day life and simultaneous absorption in Self-contemplation can be achieved by the aspirant by being attentive to the duties performed in his life. Lord Mahavira practiced the samitis well same When he was walking, all his attention was only on his activity of walking. He did not stand and stare at the roadside things or passers by. Even when people questioned him, he remained silent. Describing his deep-rooted spiritual practices the Agamas have used the term "Ayatyoga" and interpreted it as restrained activities of mind, body and speech. In this context it would be appropriate to define "Ayatyoga" as concentrated activity of mind, body and speech. Whatever activities Lord Mahavira performed, he became engrossed in it and hence there was neither any impression of the past nor any imagination of the future, for he lived in the present moment in totality. While walking, eating, drinking, sitting etc. the was always alert and practiced 'Ayatyoga'. He was totally dedicated to the act that he was transacting. He used to be so absorbed in his self, that he never experienced hunger or thirst, heat or cold. He diverted his entire attention towards the self. His mind, intellect,
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________________ SPIRITUAL PRACTICES OF LORD MAHAVIRA : 28 senses, his concerns all moved in one direction of 'the self for selfrealization and emancipation. The above is a bird's eye view of the spiritual practices of Lord Mahavira and the following is a brief description of the various aspects of the spiritual practices that he undertook:I. FOOD Lord Mahavira was not obstinate about his food habits and hence he was called as 'Apadinne'. (3TGIFT) He accepted any kind of food that is acceptable by a monk (17). He had no reservations about the kind of food that was to be acepted or given up. When He felt that he could continue his practices without any distractions he went on fast and when he felt his body required it, He accepted Nirvadya food i.e. food acceptable by a monk. he never gave up food for the sake of giving it up, instead he continued with his penances to serve the purpose of self-contemplation. During twelve and half long years of vigorous practices, out of 4515 days, he took food only 341 days and on other days he observed complete fast. It is not that during these days he never felt hungry or subsided his hunger, but he was so engrossed in the contemplation of the self that he never experienced hunger and so, various spiritual practicers became natural to him. Fasting was not a ritual; for him as people generally accept it today, but it complimented his search and was an outcome of his spiritual engrossment. He once remained without food and water for six consecutive months. This is quite surprising, for medical experts say that a person can be without food and water for not more than 18 days. But from the extra-ordinary life of Lord Mahavira, we understand that man has a greater potential than that is assumed. In the Yoga-Sutra of Patanjali it is said that the cessation of hunger, thirst takes place in an ascetic by performing his restraint with regard to the well of the thro at (Kamthakupa) which causes the manifesfation of hunger, thirst etc. Determination, concentration and Absorption-these three together make self-control possible.
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________________ 90 : zramaNa/akTUbara-disambara/1996 Lord Mahavira took only Prasuka and Niravadya food i.e. food that is not cooked for him and is given to him totally in a non-violent way. Irrespective of the caste and creed of the people who offered him food, he accepted the food that is acceptable by a Jaina monk. While searching for food he was careful not to harm or obstruct the livelihood of other hermits, sramanas, guests, beggars and even animals. He took care not to cause fear and unpleasantness to other living beings and treaded carefully on the chosen path. He never satisfied his hunger at the cost of others. While walking, he was careful not to tread upon and harm the water, earth, fire, air, bodied souls and other creatures. He knew them to be living i.e. having life and so was ever vigilant. Through out his life, he was compassionate and looked upon his own self and never indulged in any kind of violence to other creatures. The kind of fasting that Lord Mahavira undertook was marvellous. Once He took only dry and tasteless food for eight consecutive months and consumed very little water during that time. "AyAvaI ya gimhANaM acchati ukkuDae abhivAte / adu jAvaittha lUheNaM oyaNamaMthu - kummAseNaM / / " 37TORTUI 88/8/81 i.e. During the summer season Lord Mahavira exposed his body to the sun and sometimes sat in the Ukudu Asana i.e. posture of sitting on the arms with the soles of the feet touching the ground and facing the sun. Most of the time he ate dry food only to satisfy his hunger. When one takes tasteless food and little water, the taijasa body becomes strong and the person becomes energetic than before. On the contrary when one takes tasty food and drinks plenty of water, his strength and valour remain on the decline. Owing to the above facts Lord Mahavira must have accepted dry and tasteless food so that his spiritual energy remained intact.
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________________ SPIRITUAL PRACTICES OF LORD MAHAVIRA : 98 II. SLEEP Our sleep is directly proportional to the type and amount of food that we take. If the food that we take is delicious and heavy, we go to sleep for long hours and on the contrary if we take light and tasteless food, we are able to sleep less. It is a matter of common experience that after we have our lunch, we are inclined to take some rest. Even to digest the food that we consume, energy is required; so after lunch the blood circulates from the head to the stomach alongwith the energy to digest the food consumed and so we are tempted to take a nap. In contrast to this when we observe a fast, we sleep less or never get a sound sleep. And people who fast for a long time hardly get any sleep and this is because in the absence of food the energy of our body circulates in the head and the person does not get sleep. It is necessary to sleep. Medical experts say that we may live without food and water at a stretch for 18 days, but it is difficult to remain mentally fit after 3 days in the absence of sleep. While studying the life of Lord Mahavira we see that the above fact is disapproved as he slept only for 3 hours in 4515 days and was physically and mentally fit and was also engrossed in the self contemplation. This was possible because he had a strong will-power and a great spiritual potential. Yogis and spiritual practioners not only give up all worldly desires but also limit their necessities in life and attain complete self-control. Thus Lord Mahavira became extra ordinary even while moving amidst ordinary people. Lord Mahavira did not force himself to go without sleep at other times. Constant practice, strong will power and self contemplation inspired him to conquer -the sleep. In the Acaranga Curni it is stated that Lord Mahavira never experienced a deep sleep. Whenever he felt sleepy he neither avoided it nor engrossed himself in deep contemplation and also did not waste his time caring for the same. He would sleep for a moment and again continue with his meditation. At times when he felt sleepy, he would walk for some time and again engross himself in meditation. In this way Lord
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________________ zramaNa/akTUbara-disambara / 1996 Mahavira awakened his self by constant meditation. He had not accepted any vow as to not to sleep, only constant practice enabled him to conquer sleep and manifest this extra-ordinary quality in life. " pramAdameva zatruH udyameva mitram / " 92 Carelessness and negligence is the greatest foe of a person observing spiritual practices. Besides sleep, Lord Mahavira never indulged in sense pleasures, passions, gossip and other types of negligence. This kind of vigilance provided the required momentum and so he was able to progress steadily on the chosen path. III. MAUNA i.e. SILENCE The most important aspect of Lord Mahavira's spiritual practice was the silence of that he observed. If we fail to adopt right speech in life, it may become the root cause of many evils and conflicts. There is inflow of karmic matter through the channels of mind, body and speech and for the stoppage and destruction of Karma it is important to control the activities of the same. Mind is the most subtle and volatile of the three instruments of Yoga viz-mind, body and speech and it can be controlled when the other two instruments are controlled. It is stated in canons that when the mind is controlled, the power of concentration is enhanced and self-control comes effortlessly. When the silence is observed the self becomes unblemished and flawless. Through the control of body, there is the stoppage of inflow of karmas. Through the purity of mind, right knowledge of reality is acquired and false perception is removed. Through the purity of speech, faith and vision become right and clear. There upon the aspirant destroys four ghati karmas namely knowledge obscuring, vision obscuring, delusion producing and power obscuring karmas and finally destroys the other four aghati karmas and becomes liberated. Thus by controlling the activities of mind, body and speech, the self becomes pure and perfect. Owing to these facts Lord Mahavira practised silence which does not signify silence alone, but is accompanied with self contemplation. But often people
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________________ SPIRITUAL PRACTICES OF LORD MAHAVIRA : 83 adopt other means like nodding, signalling and substitute this silence which is improper and the purpose with which silence of speech is observed is not at all served. To give up all types of contacts with people and external objects cum circumstances and to contemplate on the true nature of the self is indeed 'Mauna.' The Agamas have given the epithet 'Abahuvai' (3146915) to Lord Mahavira. He observed silence most of the time and never spoke when spoken to. When he was questioned about his where abouts, the answer that they got from him was, "I am a Bhiksu". By practising silence of speech, lot of energy was saved and his spiritual practice became all the more radiant and noble. The great Acrya Sri Atmaramji has said "the power of silence is immense. The scientists too have proved that lot of energy is exhausted while talking and a talkative person meets his death early. According to Jaina agamas, the age of a person is not measured by years, months, days and minutes but by the number of breaths he takes. A person who walks fastly, talks loudly and hastily, sleeps longer, is engrossed in sense pleasures, breathes heavily and so his life span gets exhausted in a short time and he dies soon. On the other hand a person who is calm and composed in life, lives longer. Hence practice of silence paves the way for a healthy life. From the scriptural and scientific point of view, silence is healthy and a talkative nature is very harmful. Besides loss of energy one lacks concentration when he talks too much and on the contrary when he practices silence of he is able to concentrate and progress steadily on the path of perfection. Hence silence is instrumental in self-realization." IV. PLACE Lord Mahavira generally stayed on the out-skirts of cities and villages, in forests or in deserted places. He even stayed in villages amidst people but never developed any contacts with them. Unlike other Bhiksus, he never resided in a lovely place. He was also not on foot constantly but maintained a balance between travel and stay.
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________________ 88 : $7407/3Targa-fehlape/888EUR For four months during the caturmasa he stayed in one place and at other times wandered in those places which were favourable and conducive to his practices. This kind of practice is called 'Vivikta Sayyasana', which means lives in solitude. In solitude a person is able to progress steadily on the path of perfection. The Uttaradhyayana Sutra says that in solitude, a person is able to practice perfect code of conduct, is nearer to perfection and in due course destroys the Karmas. Lord Mahavira generally stayed in deserted places, workshops, guest houses, grave yards, and under the trees. He never stayed in those places which caused unpleasantness to others and he was careful not to become the target of hatred of others. Once Lord Mahavira moved from the society of kollaga to the Moraka region. There was a hermitage in that region where some heretics called 'Durjantaka' lived. The patriarch of the hermitage was a friends of King Siddhartha, Lord Mahavira's father. Lord Mahavira spent a night there and when he was about to move elsewhere the head of the hermitage persuaded him to stay there. Lord Mahavira came there again for the caturmasa period, stayed in a small hut and spent his entire time meditating. The cows of the village used to enter the hermitage and eat the grass of the huts in the monastery. The hermits used to beat and drive away the cows. But Lord Mahavira, engrossed in meditation was unaware of the happenings in the hermitage. When the hermits saw the indifferent nature of Lord Mahavira, they went upto the head of the hermitage and complained to him about Mahavira and his unforgivable nature. There upon the head man approached Lord Mahavira and said "O Prince! Even a bird safeguards and protects, its nest. You are a prince, you ought to protect the hermitage where you are staying." On hearing these words Lord Mahavira thought, the inmates of the hermitage are troubled by my presence as my behaviour is not in accordance with theirs and I do not associate myself with their activities. Hence I should not stay here any longer". After which,
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________________ during the caturmasa itself Lord Mahavira moved elsewhere and took the following vows: SPIRITUAL PRACTICES OF LORD MAHAVIRA 1. "Now onwards I shall not stay in such places where people feel uneasy by my presence. 2. I shall be constantly engrossed in meditation. I shall observe silence of speech. Use my hands only as the bowel and eat from my hands only. I shall not do any favours to any house holders." From the above incident in the life of Lord Mahavira, a monk is instructed not to stay in those places which cause uneasiness to the people of that place. He is advised to abandon that place even before the landlord asks him to vacate it. If the place is favourable for him as well as for others he may stay there and continue his spiritual practices bearing all trials and tribulations. 3. 4. 95 5. V. POSTURE Lord Mahavira was not adamant and particular about any single posture. Most of time he stood and meditated in the Kayotsarga posture. He also experimented with postures like Virasana, Goduhikasana, Utkutasana, etc. He attained Kevala Jnana in the Goduhikasana. He adopted those postures which were conveniet and suitable for spiritual progress. VI. REFLECTION ON BEING ALONE i.e. EKATVA BHAVANA When a person is alone, only then he can realize the truth, We can see the manifestation of the above fact, in the life of Lord Mahavira and so the commentators of the Agamas have, called him 'Agatigate' (f) which means a person who knows that no one belongs to him and he too belongs to none. Lord Mahavira reflected upon this truth, before renouncing the world. He did not entertain any friends and was never found in the company. He was all alone and always engrossed in meditation.
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________________ 96 : zramaNa/akTUbara-disambara/ 1996 VII. SELF RELIANT AND INDEPENDENT A person can be totally self-reliant only when he is dependent on his self. The self reliance of Lord Mahavira was remarkable and unparalleled. Even when he was subject to innumerable and actute ordeals during his days of spiritual practices, he did not take refuge any where, but was constantly in the company of his own self. He declined the offers of the celestial beings who offered to serve him. An illustration of the first hardship that he overcame is as follows: The day Lord Mahavira renounced the world a shephered hit him with a sling. At that time, Indra, the king of gods appeared before Lord Mahavira and requested to allow him to be at his service and guard him against all afflictions to be caused in 12.5 years by demons, animals and uncivilized human beings. Lord Mahavira declining his services said, "Oh Indra! All the Tirthankaras and omniscients destroyed their heap of karmas by themselves. Every soul has to destroy all the karmas to attain enlightenment and nobody can share his work-load and bear the fruits of his karmas. If you remain with me people will be scared by you and I will not be able to destroy the Karmas resulting from their actions. Hence no Arhata takes the assistance of any celestial being to destroy the heap of karmas. They depend upon their potential to destroy the karmas to become liberated". If anybody offered any help, he did not condemn them. He neither expected any external aid nor did he desire it, but was always engrossed in meditation. If some one realized his divine nature and helped him, he did not bless him and on the contrary if someone harmed him, he never cursed that person. Lord Mahavira was totally independent and was able to become the master of all beings. A person who takes refuge in his self alone can become the master. A person who is attracted and engrossed in enjoying the sense pleasures is dependant on them for happiness and so he cannot become a master but remains a slave to them. Many a times Lord Mahavira never got the kind of food that a monk could take, still he remained calm and undisturbed. Once when Sangama (a celestial being)
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________________ SPIRITUAL PRACTICES OF LORD MAHA VIRA subjected Lord Mahavira to many hardships, he fasted for six months, but never felt miserable and begged for alms in that state. This magnificent nature of his, made him manifest infinite spiritual potential and grandeur. The self-reliance of Lord Mahavira indicates that the ultimate truth and refuge can be none other than the self. All other associations and material inclinations are false and keep us deprived of the infinite treasure of bliss that is latent in each one of us and these material attachments are also an hindrance to the manifestation of that perfection. VIII. UPEKSA i.e. INDIFFERENT ATTITUDE Meditation means a search for one's true self and this is possible only when we adopt an attitude of indifference towards all external objects and incidents. Being indifferent means being a mere witness to all favourable and unfavourable happenings. Any person thing, or incident tends to become more important when we pay more and more attention to them and only when we adopt an indifferent attitude towards them the self gains prominence and importance. Only then we are able to contemplate on the self and dive deep into its realm. The next question arises that towards which we have to develop an indifferent attitude. Besides our external possessions, Our kith and Kin, body, mind and thoughts are different from our true self, hence Upeksa means being indifferent to all people, things, circumstances, to one's body and to one's thoughts. Lord Mahavira adopted and developed this attitude of indifference. This inspired him to be more spiritually inclined and the search of the self became extensive. In this context the Agamas have stated that "pharisAi duttitikkhAiM ati acca muNI parakkamANe / 31UIG-UTE- Tag dsgesig egts l'" AcArAMga prathama zruta skandha 9/1/9 /
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________________ 8C : $907/3tare care farat/888EUR i.e. Lord Mahavira tolerated all kinds of abuses and attacks of uncivilized people in various regions. He was patient and tolerant towards them. He was not attracted to the enchanting music recitals, delightful dance performances, wrestling, gambling and other sports. "nAtaNNe asaNapANassa pANugiddhe rasesu apaDiNNe / acchi piNo pamajjiyA No vi ya kaMDyae muNI gaatN||" AcArAMga prathama zrutaskandha 9/1/20/ i.e. Lord Mahavira knew the accurate amount of food and water to be taken. He was never tempted by tasty food. Neither did he remove the dust particles that fell in his eyes nor did he scratch his body when there was any itching sensation. He did not desire any kind of medical treatment in case of illhealth. The more indifferent we are, the more detached we become and the more detached we are, our attitude of indifference becomes more firm as these two are complimentary to each other. IX. INOBSTINATE NATURE (3TATUE OFT) The most important aspect of his spiritual practices was his inobstinate nature. He was not particular about the time, place, food etc. during his practices. Irrespective of them he was engrossed in his practices. The 'Apadinne' i.e. inobstinate nature of Lord Mahavira spells that he accepted all those practices that inspired and enhanced his spiritual practices. A glimpse of his submissive and flexible nature can be seen in the context of his giving up clothes. While renouncing the world, Lord Mahavira wore a very precious cloth on his body, called Devdusya, but he vowed that he would not use that cloth to protect and cover his body, but keeping in view the tradition of the previous Tirthankaras and for the others to follow the same, he wore that precious cloth. All aspirants do not have the same degree of temperament and potential for forbearance. Lord Mahavira wore that cloth in order to
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________________ SPIRITUAL PRACTICES OF LORD MAHAVIRA : 89 lay the code of conduct of monks called sthavira. The aim of all spiritual practices is to purify the soul and destroy attachment and aversion and so it is immaterial if a person wears clothes or gives them up. Hence Lord Mahavira did not stress on the wearing of clothes or their being abandoned. After some time that previous cloth discarded naturally. Once while walking on the shores of the Swarna Baluka river, that cloth struck some thorns and due to the current in the river got separated from Lord Mahavira's person. He made no attempt to pick it up and let it go. Life, as such, was a laboratory for Lord Mahavira. His living style was in-consistence with his spiritual practices, free from prejudices and rigidity. This kind of simplicity and flexibility is the basic requirement for spiritual progress. If a person is stern and rigid, his progress is hampered and comes to a standstill. Though the person may seem to be putting in a lot of harrd-work all his efforts go unrewarded. Like the (alce a oct) one toiling whole day and thinks that he has travelled a long distance evening, finds in the in the same place. Similarly we too are working hard day in and day out. but in the real sense we fail to acquire true happiness and perfection. Hence it is important that the aspirant gives up obstinacy and makes his mind and self crystal clear like a river. Imkgine life to be a laboratory and when you are subjected to a novel idea, analyse its usefulness before blindly accepting it or rejecting it. If the possibilities of its being fruitful are bright, experiment it in life. If it is useful, adopt it, otherwise, give it up. Whosoever experiments in life, he alone can realize the ultimate reality. Lord Mahavira too weighed the pros and cons of all matters and if they proved to be beneficiary and complimented his spiritual practices, He accepted them. This attitude of Lord Mahavira enabled him to progress steadily on the pathway of perfection.
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________________ 100 : zramaNa/akTUbara-disambara/ 1996 X. OTHER SPIRITUAL PRACTICES (PENANCES) Observing the external penances (like fasting) undertaken by Lord Mahavira, very often people say that Lord Mahavira performed these penances only to torture his body. But when we observe the vigilance, self-contemplation and other practices of Lord Mahavira the above doubt is cleared. His body was not an hindrance to his spiritual practices, so why should he have tortured his body? He was so engrossed in meditation that the requirements of the body became secondary. Only a person whose conscious is unawakened, experiences the external pains and afflictions. But Lord Mahavira had risen above it and his concentration was fixed on the inner-self and not on the external body. When the mind is deeply engrossed in contemplation it does not yield to temptation. So Lord Mahavira never experienced what his body was subjected to due to deep-rooted meditation and other spiritual practices. The body of Lord Mahavira was subjected to hunger, thirst, heat, cold and other hardships, but the mind that experiences them was engrossed in self contemplation and so he never experienced these afflictions. In the absence of the mind even the senses fail to reach out to those experiences on their own. Thus, two aspects of the spiritual practices of Lord Mahavira are brought to light (1) Samadhi Preksa i.e. self analysis and (2) Apratigya i.e. he could do as much penances as was possible but alongwith that he would constantly review the progress in his spiritual practices and was always alert and watchful. Such was the Sadhana Marga (spiritual Path) shown by Lord Mahavira which will bring light and enlightenment to the Humanity for centuries to come.
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________________ zramaNa RELEVANCE OF NON-VIOLENCE IN MODERN LIFE Dulichand Jain. * The image of Jaina community as champions of peace and goodwill and committed to vegetarianism is strongly imprinted on the Indian mind. Mahatma Gandhi, perhaps the greatest advocate of non-violence in our age, had been deeply influenced by non-violence as a political instrument, by the revered Jaina scholar Raichandabhai Mehta, through intimate personal contact. To abstain from violence is the vow of Jainism around which the other vows ---to abstain from falsehood, theft, non-continence and possessiveness, revolve. Great importance has been ascribed to non-violence by every Indian school of thought yet none have carried it to the extreme as the Jainas have. However, the concept of Ahimsa, which is the supreme Dharma "Ahimsa paramo dharmah" has not been properly understood and there are many misgivings about it. What is meant by "Ahimsa"? Generally it is taken to mean nonharming or non-violence to any living creature but really speaking it is an attitude by which a person identifies himself with all living beings. Ahimsa is equanimity. It is the holy law of compassion in body, mind and spirit. The term "Ahimsa" has both a negative as well as positive connotation. It is generally undrstood by its negative reference, i.e. refraining from causing any injury or harm towards any one. However, positively it has a very sublime and profound aspect and it stands for the practice of love towards all beings. * Secretary, Research Foundation for Jainology, 70, Sembudoss Street, Chennai - 600 001.
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________________ 102 : zramaNa/akTUbara-disambara/1996 Aim of Human Life Lord Mahavira says, "Dharma (righteousness) is supremely auspicious. Non-violence, self-restraint and austerity are its essentials. Even the celestials revere him who is rooted in Dharma".! The aim of human life is to achieve Nirvana or liberation. How to achieve this? Acarya Umaswati says that it can be achieved by right faith, right knowledge and right conduct together." Jainism takes an integral view of life. Only faith or knowledge or conduct alone cannot take us to the path of Nirvana. Without right faith, there cannot be right knowledge, without right knowledge, there cannot be right conduct and without right conduct man can never achieve Nirvana or emancipation. Conduct of a Monk and a Householder Jaina texts describe the conduct expected from a monk as well as a householder, elaborately. A monk is expected to follow five great vows (Mahavratas), while a householder five primary or minor vows (Anuvratas). Abstinence from violence, falsehood, stealing, carnality and possessiveness are the vows. Violence, falsehood and the like, influence behaviour so deeply that they are seen as entrenched habits which require vows to root out. Non-violence is mentioned first, because it is the principal vow, the basis of all other vows. Just as a fence is meant to protect a field, the last four vows are meant to protect the primary vow of non-violence. A vow is a self-imposed obligation as to what one ought to do and what not. It must be practiced in thought, word and deed with full commitment of its careful observance and at all times. Vows may generate the positive activities which result in beneficial karmas as Lord Mahavira said that the result of good karmas is beneficial and that of evil karmas is harmful. The Principle of Non-violence The rationale behind the principle of non-violence is the equality of all living beings. Lord Mahavira said. "Not to kill any
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________________ RELEVANCE OF NON-VIOLENCE IN MORDEN LIFE : 803 living being is the quintessence of all wisdom. One has to understand that non-violence and equality of all living beings are the essentials of Dharma".} He further says, "O man! think that the being whom you want to kill is just like you, he too experiences happiness and sorrow just like you. The being whom you want to hurt and harm is just like you, the being whom you want to punish and drive away is also just like you. A noble aspirant lives upto these sentiments and neither harms nor kills any living being nor does he cause them to be harmed and killed by others. One has to bear the consequences of one's actions." Equality of Living Beings Jainism believes that all living beings are equal and life in every creature has to be respected. They believe that not only human beings but animals, birds, plants and even the tiniest creatures have souls. Not only that, but even creatures in air, water and fire, though invisible, have souls. Lord Mahavira said, "All living beings desire to live. They detest sorrow and death and desire a long and happy life". Therefore, he gave the famous slogan "live and let live". The world to-day is passing through a serious crisis. Violence has increased tremendously in society. Advanced countries are producing weapons and most dangerous bombs on such a mass scale that the whole humanity can be wiped out within a few days. During the bomb attacks in Hiroshima and Nagasaki 50 years ago, lacs of people were killed but to-day if unfortunately another world war breaks out, it will be most disastrous for the whole Humanity. Besides the dangers of war, there is too much suspicion in the minds of the people. Since last few years, terrorism has spread in many countries and societies, thus tension has increased and there is no real peace in the world. The principle of non-violence embraces not only human or the animal kingdom but also trees, vegetables, air and water as all these are considered as living beings with souls. As such they also feel
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________________ 104 : zramaNa/akTUbara-disambara / 1996 pain when injured or destroyed and one commits violence when indulging in such acts as cutting of trees, excavating the earth recklessly, over-exploiting the rivers etc. Incidentally, all ecologists, environmentalists and preservationists are coming to the same conclusion as a result of the latest advances in science. There is a movement for preservation of animals, realising that every creature, tiniest or widest, has its place in the scheme of nature. Tree cuttings, pollution of rivers and oceans and needless unplanned excavation of earth is raising protests. The world is coming to the same path as preached by Jainism thousands of years ago. Living in Harmony with Nature All the living beings have to live in co-existence with each other. Acarya Umaswati writes that "all souls render service to one another. They cannot live independently. They have to share their pleasure and pain with others."5 Unfortunately the modern man thinks that he is the master and controller of nature and all agencies should serve him, hence he over exploits natural resources. All the agencies of nature, rivers, mountains etc. have their own role to play and Man, if he wants peace must co-exist with them. According to the theory of Karma, violence leads to bondage and defilement of the soul thus. The injurer soul suffers from the passions accompanying the act of causing injury and the injured person forms a sense of enmity and hatred towards the injurer. This perpetuates the cycle of birth and death by defilement of both of the souls. In more simple and direct terms, one cannot visualise a world full of violence or without non-violence. Indeed, inspite of age-long emphasis on non-violence, love and kindness by all spiritual leaders, the world is still not a fully peaceful place to live in. Can you imagine the prospects of a world where only violence prevails? That is the rule of the jungle. There are some who hold the view that life survives by destroying life "jivo jivasya bhojanam" but what is forgotten is that life survives more with the help of life. It is the
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________________ RELEVANCE OF NON-VIOLENCEIN MORDEN LIFE : mutual help, love, kindness and compassion shown by one living being for another that makes the world a fit place to live. Nonviolence is, therefore, a practical necessity in the world to-day. Nature of Violence Violence is caused by injuring vitalities (prana) by reckless or passionate activity. There are in all ten vitalities with which living beings are blessed, the number depending upon the evolution of soul due to its past karmas. These are five sense organs (touch, taste, smell, sight and hearing), respiration, life-duration, energy or body, organ of speech and mind. The number of vitalities vary from class to class i.e. one sensed beings have only four vitalities while the five sensed beings have ten vitalities. In the same manner, the quantum of violence involved in causing pain or injury to different classes of creatures also vary. Thus the infringement of non-violence and defilement of soul is greater in killing an animal than in cutting a tree. Violence is caused by passions and carelessness. Lord Mahavira said, "Anger, conceit, deceit and greed are four powerful enemies which stimulate sinful deeds. One who desires his well-being should renounce these four faults"6 The activities are of three types --- activity of mind, speech and body called as yoga. Thus we observe that violence is any activity caused by carelessness and which results in injuring any of the ten vitalities of living beings. Abjuring such activity is observation of non-violence. Let us examine four states of conduct of a person. 1. There is no carelessness and also no injury to vitalities of a living being There is no carelessness but there is injury to vitalities of a living being There is carelessness but no injury to vitalities of a living being. 4. . There is carelessness as well as injury to vitalities of a living being.
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________________ 106 : The first state is a perfect example of non-violence as there is neither negligence nor passion nor injury. The second example is also of non-violence. As Pravancansara' maintains "A tiny insect may be trampled to death under the foot of an ascetic of restrained movement. However, since there is no attachment or hatred, no bondage is caused". In the third example though there is no injury or damage to vitality of the victim the person engaged is full of carelessness. Hence it is called Bhava Himsa or mental violence. The last or fourth category is the worst example of violence. Hence we come to the conclusion that careless conduct is violence and careful conduct is non-violence. zramaNa/akTUbara-disambara / 1996 Himsa or violence has been generally understood as harm done to others; for Jains, however, it refers primarily to injuring oneselfor, behaviour which prevents the soul's ability to attain Nirvana or emancipation. Thus the killing of animals, for example is reprehensible not only for the suffering produced in the victim, but even more so because it involves intense passions on the part of the killer, passions which bind him more firmly in the grip of Samsara (transmigration). The Jaina concept of violence then is very broad in terms of the actions to which it refers, and the need for abandonment of such action becomes of permanent importance to the spiritual aspirant. Non-Violence in Practical Life Recognising that total adherence to non-violence is impossible for a householder, Jaina teachers have drawn a distinction between, injurious activities totally forbidden and those which may be tolerated within strict guidelines. From this standpoint violence has been classified in following four categories. 1. 2. Samkalpi Himsa - involving deliberately and purposefully injuring the living beings like organising bull fights etc. Arambhi Himsa - involving unintentional but indirect injury to living beings from acts necessary for normal life like cooking or cleaning.
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________________ RELEVANCE OF NON-VIOLENCE IN MORDEN LIFE : 20 3. Udyogi Himsa : resulting from industrial or agricultural activity of the individuals for earning their livelihood. Virodhi Himsa: resulting from opposing attack on one's life, property or country. The saints or nuns abjure all the four types but the layman can renounce only the first type, while later has to indulge in the other three categories, but after observing vigilance. The positive side of non-violence is as important as negative side. This side sometimes is not fully appreciated. The positive aspect implies forgiveness, kindness, compassion, charity and service. Acarya Amitagati, writer of the famous "Sravakacara" (code of conduct for householders) writes: - "Friendliness towards all creatures, respect for the virtuous, compassion (kindness) towards all creatures in distress and neutrality towards those who are not well disposed to me. I pray those qualities be bestowed in me". The Jaina community has responded well by adopting the above virtues preached by the spiritual teachers. This one crore strong community has taken lot of interest in practicing and propagating teachings of non-violence, animal welfare, animal protection and service to the community as a whole. They provide food to the hungry, clothing to the unclad and medical & educational services to the needy. They have opened many gosalas and shelters for the animals. Observance of Vows Jainism provides complete guidance for observation of nonviolence in day to day life. The practicing of the major and minor vows like truthfulness, non-theft, continence, non-possession etc. make it easy to serve non-violence. Again there are five observations which strengthens the conduct of non-violence viz. 1. control of speech, 2. control of thoughts, 3. regulation of movement, 4. care in planning and upkeep of things and 5. examining food and drinks before use.
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________________ 108 : zramaNa/akTUbara-disambara/1996 A non-violent person should be full of benevolence towards all living beings. Also he should avoid food and clothing and other requirements which involve the slaughter of animals, fish, birds etc. All kinds of intoxicating drinks are to be avoided. Similarly, for earning a living it is necessary to avoid trades like brewing, fishing, and butchering etc. Above all, the origin of non-violence is in the attitude of the mind as explained earlier. The mind should be constantly vigilant, careful and considerate. This would help in eschewing the four passions-anger, conceit, deceit, and greed. All acts performed by such persons will be free from violence. This has been authoritatively stated in the Dasavaikalika Sutra. Realising that no space is free from life and any moment in the form of thought, speech and physical action involves some injury to some form of life, the questions was asked to Lord Mahavira :- "How should one walk, stand, sit, sleep, eat and speak so that the sinful karmic bondage may not accrue (to the soul)". Lord Mahavira replied "With vigilance one should walk, stand, sit, sleep, eat and talk (thus) sinful karmic bondage shall not accrue to the soul". Such a vigilant conduct avoids defilement of the soul by karmas or sins leading ultimately to freedom from bondage. Apart from future or life hereafter, practice of non-violence makes for a better existence in this life itself. It can ensure peace between nature and man, man and man, man and society and between nation and nation. All the conflicts are desolved through non-violent methods once its principles are put to practice at different levels. Non-violence in the conduct of man and society is the greatest need in the present times. Faced with the danger of ecological disaster and nuclear holocaust on the one hand and unrestrained materialistic pursuit on the other, humanity is groping in the dark for a ray of light which can save its very existence. Such light is provided by shunning violence at all levels by practicing non-violence.
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________________ VIDYAPEETH'S LATEST IMPORTANT PUBLICATION 102 No wonder Lord Mahavira called non-violence as goddess - "bhagwati ahimsa". References : 1. 2. 3. dhammo mangalamukkittham ahimsa samjamo tavo / deva vi tam namansanti jassadhamme saya mano // Dasavaikalika sutra-ed. yuvacharya Mahaprajna, Jaina Vishva Bharati, Ladnun (Raj.) Gatha. 1/1. samyagdarsanagnnanacaritrani moksamargash // Tattvarthasustra, Parshvanatha Vidyapeeth Varansi-5. Adhyya Sutral/1. eyami khu nanino saran, jam na hissati, kamcanam / ahirnsa samayam ceva, etavamtam vijaniya / Sutrakstanga I chapter, ed Madhukar Muni, Agama Prakashana Samiti, Byavara, (Raj.) ed. Ist 1982, 1/1/10. Acaranga Sutra. ed. Madhukara Muni Agama Prakashana samiti, Byavara, (Raj.) 1980, 1/5/5/5. Tattvartha Sutra - 5/21. Dasavaikalika - 8/37. Pravacanasara - 3/16. Sravakacara - 13/99. Dasavaikalika - 8/37. 4. 8. 9.
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________________ zramaNa BOOK-REVIEW VIDYAPEETH'S LATEST IMPORTANT PUBLICATION Scientific contents in Praksta canons : by : Dr. N.L. Jain, Price Rs. 200/- (Paperback) and Rs. 300/- (Hard Bound), pp. 584, 1996. 'Scientific contents in Praksta canons' is the latest publicaton of the Vidyapeeth, under the series of its Research Oriented Publications. This volume is a materalised form of the project entitled 'Scientific contents in Praksta literature, approved by the University Grants Commission, New Delhi. There has always been two catagories of the scholar traditionalists and moderates. It is the latter who carry the torch of knowledge, ahead. The scientific age has resulted in increase of moderate scholars with scientific outlook presuming knowledge as ever flowing river. The early Jaina canons contain about one third of their contents related with physical world. The above approach directs to treat these contents as specific to those periods and as amile stone in development of thought process. This book is an attempt to induce this approach to cover the contents in the areas of Chemistry, Physics, Botany, Zoology, Food Sciences and Medical Sciences. This contribution of the author will convince the reader that religious themes have also been undergoing changes like scientific concepts and therefore, Science should not be degraded on this score. It also leads us to presume that the Jainas have had better intellect in the contemporary theorisation.
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________________ 989: VIDYAPEETH'S LATEST IMPORTANT PUBLICATION All these have been presented by the author in a non-traditional format covering the past and present. It has many informative and comparative tables. The volume contains 17 Chapters, 129 tables, 880 references and 5 diagrams. This non traditional book has a point to sthrengthen faith in moral and spiritual values and no doubt will prove a land mark in the study of the history of science; particularly in the Jaina context. Vidyapeeth congratulates the author for this excellent contribution. Dr. S.P. Pandey
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________________ zramaNa pustaka samIkSA bhAratIya jIvana mUlya, lekhaka-DaoN0 surendra varmA, prakAzaka-pArzvanAtha vidyApITha, vArANasI, pRSThasaMkhyA-217, mUlya 75 ru0, prakAzana varSa 1996 / yaha grantha daza adhyAyoM meM vibhakta hai, prathama adhyAya meM mUlyoM ke svarUpanirdhAraNa ke prasaMga meM darzana ke kSetra meM mUlya mImAMsA karane kI apekSA usakI arvAcInatA, pAzcAtya darzana meM usakA sUtrapAta, pleTo, nItze, arastU, sToika, epIkyUriyana, kAMTa tathA hIgala Adi dArzanikoM meM mUlyabodha Adi mahattvapUrNa itihAsa kI khoja kI gaI hai| unnIsavIM zatAbdI meM hI mUlyamImAMsA eka svatantra zAstrarUpa se ubharane lagA - isa tathya kA granthakAra ne saMketa kara aneka mUlyamImAMsA viSayaka granthoM kA vivaraNa diyA hai| bhAratIya darzana meM mUlyabodha kA sUtrapAta veda se hotA hai| isa tathya ko pramANita karate hue sat zreyasa, Rta, dharma-ina zabdoM ko mUlyabodha kA pratIka mAnakara unakI vyAkhyA kI gaI hai| mUlyoM kI AropaNaviSayatA, niyojakatA, prApya AdarzarUpatA tathA anekatA Adi viSayoM kI samyak vivecanA kara mUlya kA adhiSThAna kyA hai viSaya athavA viSayI isa mahattvapUrNa viSaya kA UhApohapUrvaka tarkazuddha vivecanA kI gaI hai| dvitIya adhyAya meM mUlyArthaka vibhinna padoM kI vivecanA tathA dharma, artha aura kAma isa trivarga kI vistRta mImAMsA kI gaI hai, kAma artha aura artha ke sambandha meM isa tathya kI ora vizeSa rUpa se iMgita kiyA gayA hai ki ina donoM (kAma aura artha) kI mUlyavattA inake dharma se saMyukta hone para hI hai| tRtIya adhyAya meM dharma tathA artha puruSArthoM kA savistAra vivecana kiyA gayA hai| isI ke antargata Rta, dharma, nityadharma, kAmyadharma, naimittika dharma, Apaddharma, dharmasrota, abhyudaya, ni:zreyasa, artha aura dharma kA sambandha, artha aura aparigraha Adi mahattvapUrNa viSayoM para gambhIra vivecana prastuta kiyA gayA hai| caturtha adhyAya meM kAma puruSArtha kA vistAra se pratipAdana kiyA gayA hai aura isI sandarbha meM vAtsyAyana tathA cArvAka ke sukhavAda kA sUkSma antara suspaSTa kiyA gayA hai| isI adhyAya meM saundarya bodha mUlaka sukha kI tathA vibhinna kAvyazAstriyoM dvArA pratipAdita rasAsvAda kI bhI sakSma mImAMsA kI gaI hai| paJcama adhyAya meM mokSanAmaka caturtha puruSArtha kA jisakA udbhava upaniSadkAla meM huA thA, vizada pratipAdana kiyA gayA hai| mokSa ke svarUpa ke sambandha meM dArzanika
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________________ 113 : pustaka samIkSA sampradAyoM ke vibhinna matoM ko prastuta kara unakI tAttvika vivecanA kI gaI hai| mUlyoM kI dRSTi se puruSArtha catuSTaya paddhati aura paJcakoSIya paddhati donoM meM mokSa kI carama Adarza ke rUpa meM mAnyatA kA prastutIkaraNa suvyavasthita DhaMga se kiyA gayA hai| grantha ke chaThe adhyAya meM tamila bhASA ke kavi valluvara ke kurala nAmaka grantha meM pratipAdita trivarga kI samucita uddharaNoM sahita suspaSTa mImAMsA kI gaI hai| jIvana ke naitika mUlya-nyAyaniSThatA, ahiMsA tathA parastrI tyAga, Adi viSayoM para arthagAmbhIryapUrNa sundara uktiyA~ bhI uddhata kI gaI haiN| saptama adhyAya meM jainadharma meM puruSArthacatuSTaya kA savistAra pratipAdana kiyA gayA hai, jaina darzana kA anekAntavAda eka sarvavyApI vicAra hai jisake kAraNa dharma aura mokSa kevala inhIM do puruSArthoM kA jainadarzana pratipAdana karatA hai aisI mAnyatA ko granthakAra ne ucita nahIM batAyA hai kyoMki jainadarzana artha aura kAma puruSArthoM ko sarvathA heya na mAnakara unakI mokSaparatA svIkAra karatA hai- isa tathya kA sucAru rUpa se vivecana kiyA gayA hai| aSTama adhyAya meM ahiMsA, satya, asteya, brahmacarya, aparigraha ina paJca vratoM para vicAra karate hue granthakAra kA Azaya hai ki yadyapi ye vrata mUlyoM kI koTi meM to nahIM Ate kintu ve jIvanapaddhati ke mUlyoM ko caritArtha karane ke liye AcaraNa sambandhI sadguNa rUpa se eSaNIya haiN| isa sandarbha meM jainadarzana, bauddhadarzana tathA vaidika darzana meM vratasambandhI avadhAraNA tathA vratasaMkhyA kA sAGgopAGga vivecana kiyA gayA hai| navama adhyAya meM sAdhanA pakSa kA pratipAdana karate hae yogazAstra kA mUlyavattA ke sandarbha meM mUlyAGkana kiyA gayA hai| zrImadbhagavadgItA ke karmayoga ke sAtha-sAtha bhaktiyoga aura jJAnayoga kI vistRta mImAMsA kI gaI hai| jainadarzana meM abhipreta samatvayoga (sAmAyika) tathA pAtaJjala yoga kA tulanAtmaka vivecana bhI suspaSTa zailI meM kiyA gayA hai| samagra grantha prasAda guNa yukta zailI meM likhA gayA hai isaliye gambhIra viSaya ke bhI avabodha meM kaThinAI nahIM hotI, pratipAdya viSaya kA upasthApana surucipUrNa hai| tAtparyAvagati meM kahIM bhI avarodha na ho isaliye granthakAra bezaka, bAvajUda, jAhira Adi urdU ke zabda prayoga bhI ni:saMkoca rUpa se karatA hai| bhAratIya dArzanika jagat meM mUlyoM ke do pratimAna-trivarga aura puruSArtha catuSTaya kA sAGgopAGga vivecana kiyA gayA hai| mokSa nAmaka turIya puruSArtha to nirapekSarUpa se svatantra mUlya hai kintu artha aura kAma kI mUlyavattA sApekSa hai kyoMki ye donoM dharmaniyamita hone para hI mUlyatA kI koTi taka paha~ca pAte haiM-- isa siddhAnta kA samyaktayA pratipAdana kiyA gayA hai| mUlyoM kI vastuniSThatA athavA AtmaniSThatA para bhI paryApta cintana kiyA gayA hai| kalAnubhUti ke kSetra meM mUlyabodha kA vivecana bhI bar3I sUkSmatA se kiyA gayA hai| isI sandarbha meM AcArya abhinavagupta kI saundaryAnubhUti ko vizuddha AnandAnubhUti bhUmi taka kA suspaSTa pratipAdana granthakAra kI pratibhA kA bhavya-vilAsa hai| yadyapi mUlya zabda ke vibhinna paryAyoM tathA usakI vibhinna paribhASAoM para UhApohapUrvaka vicAra kiyA gayA hai| tathApi aisA lagatA hai ki granthakAra
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________________ zramaNa/akTUbara-disambara/1996 : 114 ko I0sI0 IviMga kI paribhASA "mUlya anukUlavRtti kA eka ucita viSaya hai" (Fitting object of a proattitude) sarvAdhika manogrAhI lagI isI kA usane vizeSa rUpa se pallavana kiyA hai| dharma sAdhanamUlya hai athavA sAdhyamUlya athavA ubhayarUpa hai isakA vivecana bhI mUlyavAn hai| grantha ke katipaya vAkya cintya bhI pratIta hote haiN| jaise pRSTha 78 meM bharata ke dvArA svIkRta cAra sthAyibhAvoM meM rati, rudra, utsAha aura jugupsA ko batAyA gayA hai| vastutaH yahA~ 'rudra' ke sthAna para 'krodha' honA cAhiye kyoMki kisI bhI rasazAstra ke AcArya ne 'rudra' ko sthAyibhAva nahIM kahA hai| pRSTha 185 meM granthakAra ne yoga zabda ke artha kA nirvacana karate hue 'milanA' yA 'saMyukta honA' bhI kahA hai aura lagabhaga sarvatra isa zabda kI isI rUpa se anviti kI hai| vastuta: yuj dhAtu kA samAdhiparaka artha bhI hotA hai aura isI rUpa meM prAya: yogazAstra meM usakA prayoga bhI huA hai, pRSTha 78meM AcArya mammaTa ke mata ko uddhRta karate hue granthakAra ne kahA hai ki vahA~ (mammaTa meM) saundaryAnubhUti ko brahmAnanda kA AsvAdana bhI batAyA gayA hai| vastuta: mammaTa ne rasa ko brahmAnanda ke samAna batAyA hai| brahmAsvAda nahIM kahA hai, sAdRzya hone ke kAraNa hI rasa kI brahmAnanda se bhinnatA svata:siddha hai| isake atirikta kucha vAkyoM meM bhI ApAtataH visaMgati pratIta hotI hai jaise pRSTha-15 meM "mUlya jo mUlyavAn hai anivAryata: astitvavAna bhI ho jarUrI nahIM' isa vAkya meM 'mUlyavAn hai' meM 'hai' zabda mUlya ke anivAryata: astitva kA hI to dyotaka hai, pRSTha 17 meM kahA gayA hai ki "mUlyabodha AtmAMza aura viSayAMza donoM kA hI sAmarasya hai|" isa vAkyaM kI saMgati hama mokSa nAmaka svata: siddha mUlya meM kaise ghaTita kareMge vahA~ AtmAMza ke atirikta viSayAMza kyA banegA? puna: ukta vAkya kA pRSTha 89 ke isa vAkya se kaise sAmaJjasya ho pAegA-- "antatogatvA mUlya kA svarUpa Atma saMketa ke atirikta aura kucha nahIM-Atmanastu kAmAya sarvaM priyaM bhvti'| astu yaha sabhI bAteM nagaNya haiM kyoMki grantha kA pratipAdya viSaya aura zailI donoM hI itane AkarSaka haiM ki isakI mUlyavattA athavA guNavattA ke sambandha meM jo bhI kahA jAya thor3A hI hai, granthakAra aura prakAzaka donoM hI isa uttama lekhana aura prakAzana ke liye badhAI ke pAtra haiN| pro0 surezacandra pANDe prAkRta bhASA vibhAga
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________________ zramaNa jaina jagat 'zramaNa' pAThakoM kI dRSTi meM pahalA zramaNa kA stara sarAhanIya hai| saMsthA ke prakAzanoM kI zRGkhalA aura unakA stara anukaraNIya hai| kRpayA ise banAye rkheN| Indology aura Jainology ke kSetra meM Apa kA yogadAna cirasmaraNIya rhegaa| pro0 rAjakumAra zarmA avakAzaprApta adhyakSa prAcIna bhAratIya itihAsa, saMskRti aura purAtattva vibhAga rAnI durgAvatI vizvavidyAlaya jabalapura - madhyapradeza aMga sAhitya : adhyayana evaM samIkSA saMgoSThI sampanna samatA vibhUti AcArya pravara zrI nAnAlAla jI ma0 sA0 ke suziSya yuvAcArya pravara zrI rAmalAla jI0ma0sA0 ke sAnidhya meM samatA zikSA sevA saMsthAna, dezanoka evaM Agama saMsthAna, udayapura ke akAdamIya sahayoga se nimbAheDA (rAjasthAna) meM dinAMka 24-25 navambara ko 'aMga sAhitya : adhyayana evaM samIkSA saMgoSThI sampanna huii| isa dvidivasIya saMgoSThI kA udghATana yuvAcArya zrI rAmalAla jI ma0 sA0 ne kiyaa| dinAMka 24/11/96 saMgoSThI ke prathama satra kI satrAdhyakSatA pro0 premasumana jaina, DIna, kalA saMkAya sukhADiyA vizvavidyAlaya, udayapura evaM saMyojana DaoN0 zrIprakAza pANDeya, pravaktA, pArzvanAtha vidyApITha, vArANasI ne kiyaa| prathama satra meM nimna cAra patroM kA vAcana huAjJAtAdharmakathA kA samIkSAtmaka adhyayana : pro0premasumana jaina, udayapura AcArAMga kA hArda : pro0 sAgaramala jaina, nidezaka, pArzvanAtha vidyApITha, vaaraannsii|
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________________ zramaNa/akTUbara-disambara/1996 : 116 upAsakadazAMga kA samIkSAtmaka adhyayana : DaoN0 rajjana kumAra, pravaktA, pArzvanAtha vidyApITha, vaaraannsii| prathama satra kI samApti ke bAda sAyaM 7 baje sthAnIya mohita vidyA maMdira meM saMskAra nirmANa vyAkhyAnamAlA ke antargata pro0sAgaramala jaina ne 'dharma kA marma' viSaya para apanA sAragarbhita vyAkhyAna prastuta kiyaa| pro0 jaina ne isa avasara para dharma ke marma ko samajhAkara use apane jIvana meM utArane ke lie samAja ke hara varga khAsakara yuvakoM kA AhvAna kiyaa| Apane batAyA ki Aja jabaki samAja meM dharma ke yathArtharUpa - samatva ko na pahacAnakara kevala usake bAhya rUpoM ke AdhAra para alagAvavAdI tAkateM samAja ke vikhaMDana ke lie AmAdA haiM, yuvakoM kA vizeSa dAyitva banatA hai ki ve dharma ke yathArtha rUpa ko jana-jana meM pracArita evaM prasArita kreN| saMgoSThI kA dvitIya satra 25 navambara ko prArambha haa| isa satra kI adhyakSatA pro0sAgaramala jaina evaM saMyojana zrI mAnamala kudAla, udayapura ne kiyaa| isa satra meM nimna patroM kA vAcana huaa| aMga Agama : eka bhASA vaijJAnika adhyayana : DaoN jagatarAma, bhaTTAcArya, pravaktA, jaina vizvabhAratI, laaddnuuN| dRSTivAda kA samIkSAtmaka adhyayana DaoN0 udayacanda jaina, rIDara, prAkRta vibhAga, sukhar3iyA vizvavidyAlaya, udypur| praznavyAkaraNasUtra kA samIkSAtmaka adhyayana : pro0 sAgaramala jaina, vaaraannsii| saMgoSThI ke tRtIya evaM aMtima satra kI adhyakSatA DaoN0 udayacandra jaina evaM saMyojana DaoN0 rajjanakumAra ne kiyaa| isa satra meM jina tIna patroM kA vAcana huA ve haiMsUtrakRtAMgasUtra kA samIkSAtmaka adhyayana : DaoN0 zrIprakAza pANDeya, vaaraannsii| vipAkasUtra kA samIkSAtmaka adhyayana : DaoN0 sureza sisodiyA, zodhAdhikArI, Agama, ahiMsA evaM samatA saMsthAna, udypur| anuttaropapAtikasUtra kA samIkSAtmaka adhyayana : zrI atula kumAra, vaaraannsii| saMgoSThI kA samApana yuvAcAryapravara zrI rAmalAla jI ma0sA0 ke AzIrvacanoM evaM saMgoSThI saMyojaka DaoN0 sureza sisodiyA ke dhanyavAda jJApana ke sAtha huaa| saMgoSThI ke sUtradhAra zrI indaracanda jI vaida ne AgantukoM kA yogya sammAna kiyaa| saMgoSThI ke saphala Ayojana ke lie DaoN0 sureza sisodiyA, zrI indaracaMda jI vaida evaM zrI sAgaramala jI capalota nizcaya hI badhAI ke pAtra haiN|te & Personal use DRIN capa
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________________ 117 : jaina jagat kanar3a tAr3apatrIya pANDulipiyoM ke bAre meM prazikSaNa kAryazAlA sampanna ___ kundakunda bhAratI, naI dillI dvArA pichale dinoM AcArya vidyAnanda jI kI preraNA se kannar3a tADapatrIya pANDulipiyoM ke adhyayana evaM pATha-sampAdana ke liye Ayojita tIsadivasIya prazikSaNa kAryazAlA meM cune hue 5 pratibhAvAna chAtroM ko Adhunika evaM prAcIna kanar3a lipi kA jJAna, pATha sampAdana kI vidhi evaM prAcIna kannar3a tAr3apatrIya pANDulipiyoM ke lipyAntaraNa kA gahana prazikSaNa diyA gyaa| deza kI isa bahumUlya sampadA kI rakSA evaM usake prakAzana ke liye aisI kAryazAlAoM kA Ayojana atyanta mahattvapUrNa hai| lAlabahAdura zAstrI rASTrIya saMskRta vidyApITha meM prAkRta pAThyakrama prArambha AcArya vidyAnanda kI preraNA evaM AzIrvAda tathA pro0 maNDana mizra evaM pro0 vAcaspati upAdhyAya ke udAra sahayoga se lAlabahAdura zAstrI rASTrIya saMskRta vidyApITha naI dillI meM prAkRta bhASA kA sarTiphikeTa korsa evaM DiplomAkorsa isI zaikSaNika satra se prArambha ho gyaa| pro0ke0Ara0candra hemacandrAcArya suvarNa padaka se sammAnita dinAMka 22-9-96 ko bhAvanagara (saurASTra, gujarAta) meM kalikAlasarvajJa zrI hemacandrAcArya navama janma zatAbdI smRti saMskAra zikSaNa nidhi, ahamadAbAda dvArA pU0 AcArya zrI vijayasUryodayasUrIzvara jI evaM unake ziSya pU0 AcArya zrI vijayazIlacandrasUri jI kI nizrA meM evaM zilpa-sthApatya zAstra ke antarrASTrIya khyAti ke vidvAn DaoN0madhusUdana DhAkI ke sabhApatitva meM zrI bhAvanagara jaina zve0 mU0 tapA0 saMgha ke dAdA sAheba jaina upAzraya meM Ayojita eka bhavya samAroha meM prAkRta evaM pAli vibhAga (bhASA sAhitya bhavana, gujarAta yunivarsiTI) ke nivRtta adhyakSa DaoN0ke0 RSabhacandra (ke0 Ara0 candrA) ko unake dvArA prAkRta bhASA viSayaka kiye gaye bahumUlya saMzodhana kArya evaM jaina Agama sAhitya kI ardhamAgadhI (prAcInatama prAkRta) bhASA ke viSaya meM unake viziSTa avadAna ke lie zAla aura zrI hemacandrAcArya suvarNacandraka (padaka) pradAna kara unakA sammAna kiyA gyaa| zrImatI kiraNa vedI ahiMsA evaM sadbhAvanA puraskAra se sammAnita dillI 10 akTUbara : jaina mahAsabhA, dillI dvArA deza kI prathama mahilA AI0pI0esa0 adhikArI zrImatI kiraNa vedI ko vizvamaitrI evaM kSamApanA divasa ke
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________________ zramaNa/akTUbara-disambara / 1996 : 118 avasara para ahiMsA evaM sadbhAvanA puraskAra se sammAnita kiyA gyaa| isa samAroha meM AcArya devendramuni zAstrI, zrI kizana lAla jI mahArAja Adi bhI upasthita the| dillI 10 akTUbara : jaina mahAsabhA, dillI ke tattvAvadhAna meM vizvamaitrI evaM kSamApanA divasa ke rASTrIya samAroha kA dinAMka 28 sitambara ko rASTrapati bhavana meM Ayojana kiyA gyaa| isa samAroha meM zrI maNika bhAI, zrI dIpacandra gArDI, zrI kizora vardhana, zrI vaiMkaTa lAla koThArI, zrI ummedamala pAMDayA, zrI mAMgIlAla seThiyA Adi ne mahAmahima rASTrapati jI kA abhinandana kiyaa| isa avasara para mahAsabhA dvArA bhagavAn mahAvIra ke 2600veM janmotsava ko antarrASTrIya stara para manAne kI bhI ghoSaNA kI gayI / zrImatI DaoN0 munnI jaina utkRSTa zodhakArya ke lie sammAnita kAzI hindU vizvavidyAlaya, vArANasI se pI-eca0DI0 upAdhi ke lie 1996 ke prArambha meM svIkRta "hindI gadya ke vikAsa meM jaina manISI paM0 sadAsukhadAsa jI kA yogadAna" viSayaka zodhakArya ke lie DaoN0 (zrImatI) munnI jaina (dharmapatnI DaoN0 phUlacandra jI premI) pustakAlayAdhikArI pArzvanAtha vidyApITha, vArANasI ko pichale dinoM jayapura meM Ayojita vizeSa sammAna samAroha meM AcArya kundakunda zikSaNa saMsthAna TrasTa bambaI kI ora se rajata zIlDa evaM vItarAga - vijJAna, ajamera kI ora se 21 hajAra rupayoM kI nagada rAzi dvArA sammAnita kiyA gyaa| isa samAroha meM aneka gaNamAnya vidvAn evaM samAja ke pramukha vyakti upasthita the| jainadharma evaM sAhitya sevA ke kSetra meM jayapura meM lagabhaga 200 varSa pUrva janme paM0 sadAsukhadAsa jI kAsalIvAla kA bahumUlya yogadAna rahA hai / unake dvArA bhagavatI ArAdhanA, ratnakaraNDaka zrAvakAcAra Adi prAcIna granthoM para likhita bhASAvacanikAe~ prakAzita haiM, kintu abhI bhI unake aneka grantha aprakAzita haiN| unake isa mahAn kRtitva evaM vyaktittva para lagabhaga 3-4 varSoM taka zrama karake DaoN0 munnI jaina ne yaha anusaMdhAna kArya kiyA hai| isameM hindI bhASA tathA usake gadya ke vikAsa para lagabhaga zatAdhika jaina gadyakAroM ke paricaya ke sAtha-sAtha paM0 sadAsukhadAsa jI ke vyaktitva evaM kRtitva ke vividha pakSoM para prakAza DAlA gayA hai| zrImatI DaoN0 jaina ko isa sammAna ke lie pArzvanAtha vidyApITha parivAra kI ora se hArdika badhAI /
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________________ 119 : jaina jagat saMbodhidhyAna maMdira kA zilAnyAsa samAroha sampanna 12 disambara 1996, jodhpur| sAdhanA, sevA aura svAdhyAya ko lakSyakara gaNivara zrI mahimAprabha sAgara jI ma0 sA0 kI pAvana sanidhi meM 'sambodhi dhyAna maMdira' kA nirmANa sUryanagarI jodhapura meM ho rahA hai| isake zilAnyAsa samAroha kA bhavya Ayojana jodhapura meM kiyA gyaa| zilAnyAsa zrI bhairosiMha zekhAvata, mAnanIya mukhyamantrI rAjasthAna ne kiyaa| isa avasara para aneka gaNamAnya vyakti upasthita the| zoka samAcAra zrI premacandrajI DAgA divaMgata jayapura nivAsI suzrAvaka zrI premacandra jI DAgA kA 85 varSa kI Ayu meM dinAMka 16 disambara 1996 ko nidhana ho gyaa| zrI DAgA apane pIche tIna putroM, pautroM aura prapautroM sahita bharA parivAra chor3a gaye haiN| sva0 zrI DAgA kI smRti meM unake putroMzrI prakAzacanda DAgA, zrI kailAzacanda DAgA aura zrI vimalacanda jI DAgA se zramaNa ke liye eka sau rupaye kI sahayoga rAzi prApta huI hai| vidyApITha parivAra zrI premacandra jI DAgA ke prati hArdika zraddhAMjali arpita karate hue unake parijanoM se prApta ukta sahayoga ke liye AbhAra vyakta karatA hai| zrI rameza mAlavaNiyA kA asAmayika nidhana pArzvanAtha vidyApITha ke mArgadarzaka tathA jaina dharma darzana ke vizvavikhyAta vidvAn paM0dalasukha bhAI mAlavaNiyA ke ekamAtra putra zrI rameza mAlavaNiyA kA pacapana varSa kI Ayu meM di0 24/12/96 ko hRdayAghAta se dehAnta ho gyaa| sva0 rameza bhAI kA sampUrNa bAlyakAla pArzvanAtha vidyApITha ke prAMgaNa meM hI vyatIta huA thaa| phoTogrAphI meM unakI vizeSa ruci rhii| vidyApITha ke liye unhoMne kaI mahattvapUrNa phoTogrAphsa bhI taiyAra kiye the| pArzvanAtha vidyApITha parivAra zrI rameza bhAI ke asAmayika nidhana para zokAkula hai aura Izvara se prArthanA karatA hai ki divaMgata AtmA ko zAnti prApta ho tathA paMDita jI aura unake parijanoM ko isa mahAn kaSTa ko sahana karane kI zakti mile| sAbhAra svIkAra zrIvardhamAna sthAnakavAsI jaina zrAvaka saMgha, choTI sAdaDI, rAjasthAna se pArzvanAtha vidyApITha ko nimnalikhita pustake bheMTasvarUpa prApta huI haiM :
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________________ zramaNa/akTUbara-disambara/1996 : 120 racanAkAra 1. zrI satyabodha racayitA - zrI tiloka RSi jI mahArAja 2. zrI tilokachandasaMgraha racanAkAra - pUjyapAda tilokaRSi jI mahArAja 3. zrI tilokakAvyasaMgraha vivecaka - AcArya Ananda RSi jI 4. zrI tilokachandasaMgraha racanAkAra - tilokaRSi jI mahArAja (sAmUhika prArthanA saha) 5. zrAvakadharmahitazikSA racanAkAra - tilokaRSi jI mahArAja 6. paMcaparameSThIvandanA - tilokaRSi jI mahArAja 7. caubIsahitazikSAyeM racanAkAra ___ . tilokaRSi jI mahArAja 8. zrImahAvIrasandeza anuvAdaka - zrI rAmacandra kezava garne 9. zrItilokadvAtriMzikA racayitA . zrI mAdhavAnandazAstrI 10. sAtavAroM se hitazikSA racanAkAra - zrI tilokaRSi jI mahArAja hindI rUpAntarakAra AcArya AnandaRSi jI mhaaraaj| 11. kalyANamaMdira stotra . racanAkAra - AcArya siddhasena divaakr| 12. zrI kalyANaka caubIsI prastutakartA - muni zrI kanhaiyAlAla jI kamala AcArya zrI ratnAkara sUri jI ma0sA0, C/o zrI jhaverI pArka, AdIzvara jaina saMgha jhaverI pArka, nAraNapurA relave krAsiMga, nAraNapurA, ahamadAbAda 380012, dvArA nimnalikhita 4 pustakeM 31/10/96 ko vidyApITha ke pustakAlaya ke liye prApta huI haiN| inakA nAma isa prakAra hai : dIrghatapasvI AcAryapravara zrImad raMgavimalasUrizvara jI jIvanaprabhA (gujraatii)| 2. mahAna kriyoddhAraka zrImadAnandavimalasUrIzvara jI mahArAjanuM viziSTa jIvanacaritra (gujarAtI), lekhaka-panyAsa zrI raMgavimala jI gaNi ke ziSya muni knkvimljii| zrImad paMnyAsapravara zrI muktivimala jI gaNivAMsu saMkSipta jIvana critr| 4. zrI raMgavimalasUrIzvara jI mahArAja, saMkSipta jIvanacaritra, lekhaka-AcArya zrI kanakavimala sUrIzvara jI mhaaraaj| pArzvanAtha vidyApITha parivAra ukta sahayoga ke lie AcArya zrI ke prati AbhAra prakaTa karatA hai|
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________________ Our latest Publications 1. Pearls of Jaina Wisdom Price - Rs. 100.00 By Dulichand Jain (Hard Bound) Rs. 150.00 2. Scientific Contents of Parkrit Conons By Dr. N.L. Jain Price: Rs. 200.00 (Hard Bound) Rs. 300.00 nalavilAsa nATakam mUlya -60.00 anu0 - DaoN0 dhIrendra mizra 4. bhAratIya jIvana mUlya mUlya - 75.00 lekhaka - pro0 surendra varmA 5. guNasthAna siddhAnta : eka vizleSaNa mUlya - 60.00 lekhaka - pro0sAgaramala jaina 6. jaina dharma kA yApanIya sampradAya mUlya-100.00 lekhaka - pro0sAgaramala jaina zIghra prakAzya 7. aSTaka prakaraNa (haribhadra) (hindI-aMgrejI) anu0 - DaoN0azoka kumAra siMha 8. anekAntavAda aura pAzcAtya vyAvahArikatAvAda lekhaka - DaoN0rAjendra kumAra siMha paMcAzaka (haribhadra) anu0 - DaoN. dInAnAtha zarmA 10. jaina dharma aura tAntrika sAdhanA mUlya-150.00 lekhaka - pro0sAgaramala jaina
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