Sramana 2006 07

Author(s): Shreeprakash Pandey
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525059/1

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SRAMANA A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVII No. III-IV July-December 2006 Aure Pars wa natha Vidyapitha, Varanasi pArtha nAtha vi hA pITha, vA rA Na sI

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zramaNa SRAMANA pArzvanAtha vidyApITha kI traimAsika zodha-patrikA A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVII No. III-IV July-December 2006 Editor-in-Chief Prof. Sagarmal Jain Editor Dr. Shriprakash Pandey Publisher Prof. Sagarmal Jain For Parshwanath Vidyapeeth, Varanasi (Recognized by Banaras Hindu University as an external Research Centre)

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zramaNaH pArzvanAtha vidyApITha kI traimAsika zodha-patrikA : Sramna : A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVII No. III-IV July-December 2006 ISSN-0972-102 Subscription Annual membership For Institutions : Rs. 250.00 For Individuals : Rs. 200.00 Per Issue Price : Rs. 25.00 Life Membership For Institutions : Rs. 1500.00 For Individuals : Rs. 500.00 Membership fee can be sent in the form of cheque or draft only in the name of Parshwanath Vidyapeeth Published by: Prof. Sagarmal Jain, for Parshwanath Vidyapeeth I. T. I. Road, Karaundi, Varanasi-221005 Ph. 911-0542-2575521, 2575890 Email : Parshwanathvidyapeeth @sify.com Type Setting by : Vimal Chanra Mishra Rathyatra, Varanasi-221005 Printed at: Vardhaman Mudranalaya Bhelupur, Varanasi-221010 Note: The Editor may not be agreed with the views or the facts stated in this Journal by the respected authors.

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sampAdakIya zramaNa julAI-disambara 2006 kA saMyuktAMka sammAnanIya pAThakoM ke samakSa prastuta hai| pichale aMka kI taraha isa aMka ke hindI khaNDa meM jaina sAhitya, darzana, AcAra, itihAsa, kalA evaM saMskRti se jur3e katipaya mahattvapUrNa Alekha prakAzita kie gaye haiN| vartamAna meM eka prazna adhika carcA meM hai ki 'jaina hindU hI haiM yA isa dharma kA apanA alaga astitva hai| etad viSayaka aneka praznoM kA samyak vizleSaNa karane vAle eka lekha (jaina hindU hI haiM lekina kisa artha meM?), kA prakAzana isa Azaya ke sAtha kiyA jA rahA hai ki vaha isa sandarbha meM uTha rahI aneka prAMtiyoM ke nivAraNa meM sakSama ho skegaa| aMgrejI khaNDa meM jaina darzana evaM kalA se sambandhita cAra AlekhoM kA samAveza kiyA gayA hai| sabhI Alekha viSayavastu, prastuti evaM bhASA kI dRSTi se atyanta mahattvapUrNa haiN| cU~ki pichalA julAI-sitambara; 2006 aMka aparihArya kAraNoM se samaya se nahIM nikala pAyA ata: isake prakAzana ke lie nirdhArita samaya antarAla ko niyamita karane ke lie hameM ise saMyukta rUpa se nikAlanA par3a rahA hai| isa aMka ke sAtha hama apane sammAnanIya pAThakoM ke lie jaina kathA-sAhitya meM viziSTa sthAna rakhane vAlI prAkRta-bhASA-nibaddha zrImad dhanezvara sUri viracita 'surasuMdarIcariaM' kA paMcama pariccheda katipaya kAraNoM se prakAzita nahIM kara pA rahe haiN| AzA hai agale aMka meM hama apane sudhI pAThakoM ko isa kathA rasa meM nimajjita kara skeNge| agale aMka se zramaNa ke hindI khaNDa kA sampAdana DaoN. vijaya kumAra kareMge tathA aMgrejI khaNDa kA sampAdana sampAdaka svayaM kregaa| sudhI pAThakoM se nivedana hai ki ApakI AlocanAyeM hI hameM pUrNatA pradAna karatI haiN| etadartha Apa apane amUlya vicAroM/AlocanAoM se hameM vaMcita na kareM, unase hameM sadA avagata karAte raheM tAki AgAmI aMkoM meM hama apanI kamiyAM sudhAra skeN| sampAdaka -

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1. prAkRta mahAkAvyoM meM dhvani-tattva 2. zramaNa julAI- disambara 2006 viSayasUcI hindI khaNDa - DaoN. phUlacanda jaina 'premI' 3. jaina 'hindU' hI haiM, lekina kisa artha meM ? - vinAyaka dAmodara sAvarakara 4. jaina sAhitya meM zikSA kA svarUpa 5. jaina darzana kA kAraNatA siddhAnta 6. jaina darzana meM Izvara vicAra AcArya haribhadrasUri praNIta upadezapada : eka adhyayana 7. 8. 9. jaina cintana meM mana kI avadhAraNA 10. jaina darzana va zaiva siddhAnta darzana meM pratipAdita mokSaH eka tulanAtmaka adhyayana 11. varNavyavasthA - jainadharma tathA hindU dharma ke sandarbha meM anekAntavAda evaM usakI prAsaMgikatA anekAntavAda- eka dRSTi 12. hindU paramparA meM karma siddhAnta kI avadhAraNA 13. bhAratIya vidyA meM zabdaviSayaka avadhAraNA kA l 14. duHkha kA kAraNa kamI nahIM kAmanA 15. jaina AgamoM meM zilpa : eka dArzanika dRSTi 16. tIrthakaroM kI mUrtiyoM para ukerita cihna 17. phatehapura sIkarI se prApta zrutadevI (jaina sarasvatI) kI pratimA 24. - DaoN. zrIraMjana sUrideva 25. ajaya kumAra gautama -DaoN. zruti dube - DaoN. sudhA jaina - DaoN. manoja kumAra tivArI - DaoN. jayazaMkara siMha - DaoN. ajaya kumAra 18. kalA kI anupama kRti jabalapura kA zrI zItalanAtha maMdira The Jaina Tantric Yantras - DaoN. zAradA siMha - DaoN. dIpaMjaya zrIvAstava - DaoN. rajanIza zukla vikAsa - DaoN. jayanta upAdhyAya 19. smRti pramANa (pramANamImAMsA ke saMdarbha meM) eka samIkSAtmaka adhyayana - bhUpendra zukla - kanhaiyA lAla loDhA - DaoN. rAghavendra pANDeya - DaoN. umAkAnta pI. zAha DaoN. azoka priyadarzI ENGLISH SECTION 21. 20. Dravya, Guna and Paryaya in Jaina Thought Environmental Aspect of Non-violence Philosophical Interpretations of Religion Buddhists Ethics and its Contemporary Relevance 22. 23. Anekantavada: A Way Towards World Peace -kRSNamurArI pANDeya -Jayendra Soni -Dr. B. N. Sinha - Prof. S. P. Dubey -Dr. R.K. Gupta -- Dr. Baleshwar Prasad Yadav -Lalit Kumar 11 c m x x x wo i no 26 39 44 52 58 66 75 80 90 96 105 114 125 132 140 145 148 157 174 185 197 203 207

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* prAkRta mahAkAvyoM meM dhvani-tattva hindI khaNDa AcArya haribhadrasUri praNIta upadezapada : eka adhyayana jaina 'hindU' hI haiM, lekina kisa artha meM? jaina sAhitya meM zikSA kA svarUpa jaina darzana kA kAraNatA siddhAnta jaina darzana meM Izvara vicAra anekAntavAda evaM usakI prAsaMgikatA anekAntavAda - eka dRSTi * jaina cintana meM mana kI avadhAraNA jaina darzana va zaiva siddhAnta darzana meM pratipAdita mokSaH eka tulanAtmaka adhyayana varNavyavasthA-jainadharma tathA hindU dharma ke sandarbha meM hindU paramparA meM karma siddhAnta kI avadhAraNA bhAratIya vidyA meM zabdaviSayaka avadhAraNA kA vikAsa * duHkha kA kAraNa kamI nahIM kAmanA jaina AgamoM meM zilpa : eka dArzanika dRSTi tIrthaMkaroM kI mUrtiyoM para ukerita cihna phatehapura sIkarI se prApta zrutadevI (jaina sarasvatI) kI pratimA kalA kI anupama kRti jabalapura kA zrI zItalanAtha maMdira smRti pramANa (pramANamImAMsA ke saMdarbha meM) eka samIkSAtmaka adhyayana

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 prAkRta mahAkAvyoM meM dhvani-tattva sAhityavAcaspati DaoN0 zrIraMjana sUrideva * AcArya vizvanAtha kavirAja ne apane prasiddha kAvyAnuzAsana 'sAhityadarpaNa' dhvani-tattva se sampanna kAvya ko uttama kAvya kI saMjJA dI hai: 'vAcyAtizAyini vyaGgye dhvanistatkAvyamuttamam / ' (adhyAya 4: kArikA 1) arthAt, vAcya se adhika camatkArajanaka vyaMgya ko dhvani kahate haiM aura jisa kAvya meM dhvani kI pradhAnatA hotI hai, use hI uttama kAvya kahA jAtA hai| vastutaH, vyaMgya hI dhvani kA prANa hai| prasiddha dhvanipravarttaka AcArya Anandavarddhana (navIM zatI) ke anusAra dhvani (dhvan + i) kAvya kI AtmA hai yA vaha eka aisA kAvyavizeSa hai, jahA~ zabda aura artha apane mukhyArtha ko chor3a kisI vizeSa artha ko vyakta karate haiM / vastutaH, dhvani, kAvya ke saundaryavidhAyaka tattvoM meM anyatama hai| sabhI vidyAe~ vyAkaraNamUlaka haiM, isalie dhvani kA Adisrota vaiyAkaraNoM ke sphoTa-siddhAnta meM nihita hai / 'dhvanyAloka' kI vRtti (1.16 ) se spaSTa hai ki sAhityazAstriyoM ne 'dhvani' zabda ko vaiyAkaraNoM se Ayatta kiyA hai| vaiyAkaraNoM ke anusAra, sphoTa ko abhivyakta karane vAle varNoM ko dhvani kahate haiN| prasiddha vaiyAkaraNa AcArya bhartRhari ne 'vAkyapadIya' meM kahA hai ki varNoM ke saMyoga aura viyoga, arthAt milane aura haTane se jo sphoTa utpanna hotA hai, zabda yA varNajanita vahI zabda dhvani hai| aura phira, sphoTa kA paricaya yA paribhASA prastuta karane ke krama meM AcArya bhartRhari ne kahA hai ki zabda ke do bhedoM - prAkRta aura vaikRta meM prAkRta dhvani sphoTa ke grahaNa meM kAraNa hai| zabda kI abhivyakti se jo AvAja hotI hai, vaha vaikRta dhvani hai aura vaha bhI sphoTasvarUpa hI hai| vastutaH dhvani aura sphoTa meM ekAtmakatA hai| .4 dhvanivAdI AcArya rasa ko dhvani kA aMga mAnate haiN| unhoMne dhvani ke * 7, bhAratIya sTeTa baiMka kaoNlonI, kAlI mandira mArga, hanumAnanagara, kaMkar3abAga, paTanA- 800020

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2 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 mukhyataH tIna bhedoM kA nirdeza kiyA hai- vastudhvani, alaMkAradhvani aura rsdhvni| Anandavarddhana ne rasa ko vyaMgya kahA hai, arthAt rasa to dhvanisvarUpa hI ho sakatA hai, usakA kathana nahIM kiyA jA sktaa| aura phira, dhvani ke binA rasa kI vyaMjanA sambhava hI nahIM hai| rasa anivAryataH dhvanirUpa hai aura rasadhvani hI sarvottama dhvani hai aura dhvani hI kAvya kI AtmA hai: 'kAvyasyAtmA dhvaniriti / ' - dhvanyAloka / sAhityazAstriyoM ke matAnusAra pA~ca hajAra tIna sau pacapana prakAra kI dhvaniyA~ hotI haiM, parantu dhvani ke zuddha bheda kula ikyAvana haiN| inameM bhI kula aThThAraha dhvaniyoM ko hI pramukhatA prApta hai; jaise artha - zaktyudbhava dhvani ke bAraha bhedoM ke atirikta zeSa chaha isa prakAra haiM--- 1. zabdazaktyudbhava vastudhvani, 2. zabdazaktyudbhava alaMkAradhvani, 3. zabdArthazaktyudbhava vastudhvani, 4. avivakSitavAcya ke do bhedaH, evaM 6. atyantatiraskRtavAcyadhvani / 5 prAkRta ke uttama mahAkAvyoM meM ye samasta dhvani-bheda gaveSaNIya haiM; kyoMki unameM dhvani-tattva kI samAyojanA vizeSa rUpa se huI hai| tabhI to dhvanizAstriyoM dhvani-tattva kI vivecanA ke krama meM prAkRta gAthAoM ko sAgraha sandarbhita kiyA hai| Anandavarddhana aura vizvanAtha ke lie to prasiddha prAkRta kAvya ' gAhAsattasaI' isa prasaMga meM vizeSa upajIvya rahI hai| tathA asaMlakSyakramadhvani arthAntarasaMkramita vAcyadhvani IsavI prathama sadI ke khyAtanAma prAkRta - kavi rAjA hAla sAtavAhana kI prasiddha zataka-kAvyakRti 'gAhAsattasaI' zAstrIya mahAkAvya kI paribhASA kI sImA meM yadyapi nahIM AtI hai, usakI gaNanA prAkRta- muktaka - kAvya meM hotI hai, tathApi apanI guNAtmaka viziSTatA se vaha mahAkAvyatva kI garimA avazya hI Ayatta karatI hai, jisa prakAra mahAkavi kAlidAsa kA 'meghadUta' kAvya khaNDakAvya hote hue bhI apane rasAtmaka guNa - vaiziSTya se mahAkAvyatva ke mUlya kA adhikArI hai| ise mahAkavi mAgha ke mahAkAvya 'zizupAlavadha' kI samakakSatA pradAna kara kahA gayA hai: 'mAghe meghe gataM vayaH / ' arthAt, zizupAlavadha ( mAghakavi-kRta) evaM meghadUta (meghakAvyaH kAlidAsa kRta) ke anuzIlana meM pUrI umra bIta jAne para bhI usakA marma ajJAta hI raha jAtA hai|

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prAkRtika - mahAkAvyoM meM dhvani - tattva : 3 mahAkavi kI vANI - rUpa kAvya meM nihita usake aMga-rUpa alaMkAra Adi meM vyaMgya yA dhvani kI sthiti usI prakAra hotI hai, jisa prakAra sundariyoM ke pratyakSa dRzyamAna avayavoM ke saundarya ke atirikta una aMgoM meM motI ke Aba yA chAyA kI taralatA kI taraha camakane vAlA lAvaNya yA lunAI kucha aura hI hotI hai| jisa prakAra lunAI pratyakSa na hokara pratIyamAna hotI hai, usI prakAra dhvani yA vyaMgya kI pratIti hotI hai: pratIyamAnaM punaranyadeva vastvasti vANISu mahAkavInAm / yattatprasiddhAvayavAtiriktaM vibhAti lAvaNyamivAGganAsu / / (dhvanyAlokaH kArikA - saM04) dhvanivAdI sAhityazAstriyoM ne atyantatiraskRtavAcyadhvani ke udAharaNa meM 'gAhAsattasaI' kI isa kathA ko bahuzaH sandarbhita kiyA hai: bhama dhamma vIsattho so suNao ajja mArio deNa / golAnaIkacchakuDaMgavAsiNA daraasIheNa / / ( zataka 2 : gAthA 75) isa gAthA meM kisI abhisArikA nAyikA ke ekAnta saMketa- sthala, godAvarI nadI ke taTavartI kuMja meM phUla cunane ke lie pahu~ce hue vighnasvarUpa kisI dhArmika se vaha nAyikA kahatI hai ki he dhArmika ! Apa godAvarI nadI ke taTavartI kuMja meM nirbhaya bhAva se bhramaNa kareM; kyoMki Aja kuMja meM rahane vAle madamatta siMha ne Apako taMga karane vAle kutte ko mAra DAlA hai / nAyikA ke isa kathana meM kutte se DaranevAle dhArmika ke lie siMha se mAre jAne kA bhaya utpanna karake kuMja meM isake bhramaNa kA niSedha kiyA gayA hai arthAt, kutte kI jagaha siMha ke A jAne se dhArmika kI bhayasthiti aura adhika bhayAvaha ho gaI hai| yahA~ vidhirUpa vAcya meM pratiSedharUpa vyaMgya kA viniyoga huA hai / isa gAthA meM vAcya yA mukhya artha se vyaMgya kI sarvathA bhinnatA ke kAraNa hI vAkyagata atyantatiraskRtavAcyadhvani kI yojanA huI hai| 'gAhAsattasaI' meM hI atyantatiraskRtavAcyadhvani kA eka udAharaNa isa prakAra hai: ghariNIe mahANasakammalaggamasimaliieNa hattheNa /

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4 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 paiNA / / chittaM muhaM hasijjai caMdAvatthaM gaaM (tatraiva: gAthA - saM013) isa gAthA meM eka aisI nAyikA kA citraNa hai, jisake hAtha rasoI ke kAma meM lage rahane ke kAraNa malina ho gaye haiN| usa nAyikA ne unhIM malina kAlikha lage hAthoM se apane mu~ha ko chuA hai jisase usake mukha meM kAlikha laga gaI hai, jise dekhakara usakA pati upahAsapUrvaka kahatA hai ki kAlikha - -lagA tumhArA mu~ha sacce artha meM lAMchanayukta candramA ke samAna pratIta hotA hai| yahA~ virUpatA hI alaMkaraNa ho gaI hai; kyoMki jisakA jo ucita kArya hai, usake karane meM vikRti bhI prakRti bana jAtI hai| kulastriyoM ke lie gRhakArya se vimukha honA hI anucita hai, yahI yahA~ dhvani hai, jo vAcyArtha se sarvathA bhinna yA tiraskRta hone ke kAraNa atyanta tiraskRtavAcyadhvani hai| ise vastu se vastudhvani yA vAcyArtha kA rUpAntara hone se arthAntarasaMkramitavAcyadhvani bhI kaha sakate haiN| ghaNTA bajAne ke bAda usase nikalI ranaranAhaTa kI jo sUkSma AvAja gU~jatI hai, vahI dhvani hai| isa prakAra, kAvya kI dhvani vAcya artha se nikale bhinna artha meM nihita rahatI hai, jisakI gU~ja kI pratIti hRdayoM ko hotI hai / pA~cavI zatI ke kUTastha prAkRta mahAkavi pravarasena -praNIta 'setubandha' mahAkAvya kI, sAgaravarNana se sambaddha isa gAthA meM alaMkAra se anuraNita vastudhvani kI manojJatA draSTavya hai: ukkhaadumaM va selaM himahaakamalAaraM va lacchivimukkaM / pIamairaM va casaaM bahulapaosaM va muddhacaMdavirahiaM / / ( AzvAsa 2: gAthA 11 ) kavi kI utprekSA hai ki samudra usa parvata ke samAna lagatA hai, jisake per3a ukhAr3a liye gaye hoM; vaha samudra usa zrIhIna sarovara jaisA pratIta hotA hai, jisakA kamalavana tuSAra se Ahata ho gayA hai; vaha usa pyAlA ke sAmana dikhAI par3atA hai, jisakI madirA pI lI gaI ho aura vaha usa andhakArapUrNa rAtri kI taraha mAlUma hotA hai, jo manorama candramA se rahita ho / samudra ke sandarbha meM mahAkavi kI isa utprekSA (alaMkAra) se samudra ke virAT aura bhayajanaka rUpa jaisI vastu dhvanita yA vyaMjita hotI hai|

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prAkRtika-mahAkAvyoM meM dhvani-tattva : 5 isI krama meM mahAkavi pravarasena dvArA Ayojita alaMkAra se vastudhvani kA eka aura manorama camatkAra isa gAthA meM darzanIya bana par3A hai: vavasAaraipaoso ros-giNddiddhsiNkhlaapddibNdho| kaha kaha vi dAsarahiNo jaakesaripaMjaro gao ghnnsmo|| (AzvAsa 1: gAthA14) yahA~ rAma ke varSAkAla bitAne kA varNana hai| kavizreSTha pravarasena ne rUpaka alaMkAra ke dvArA yaha nirdeza kiyA hai ki varSAkAla kA samaya rAma ke puruSArtharUpa sUrya ke lie majabUta jaMjIra kA bandhana ho gayA thaa| arthAt, varSAvAsa kI avadhi meM rAma na to puruSArtha kA pradarzana kara sakate the, na hI apane roSa ko vyakta kara sakate the aura na vijaya ke lie abhiyAna hI kara sakate the| ataeva, mahAkavi ke isa varNana meM rUpaka alaMkAra ke mAdhyama se rAma kI kiMkartavyavimUDhatA-rUpa vastu kI vyaMjanA huI hai, jo alaMkAra se vastudhvani kA udAharaNa hai| vAkpatirAja (prA. vappairAa) AThavIM zatI ke prAkRta-mahAkaviyoM meM pAMkteya haiN| inake kalottIrNa mahAkAvya 'gauDavaho' meM dhvani-tattvoM kA bhUriza: viniyoga, vividhatA aura bahulatA, donoM dRSTiyoM se huA hai| mahAkavi ke isa kAvya meM alaMkAra se vastudhvani aura vastu se alaMkAradhvani kI vizeSa AyojanA kI gaI hai| yahA~ alaMkAra se arthazaktyudbhavavastudhvani se yukta eka gAthA upanyasta hai: gaNavaiNo sai-saMgaa-gorI-hara-pemma-rAa-viliassa / daMto vAma-muhaddhaMta-puMjio jaai hAso vv|| (maMgalAcaraNa : gAthA-saM.54) yahA~ mahAkavi ne nirdeza kiyA hai ki sadA sAtha rahanevAle apane mAtApitA pArvatI aura ziva ke prema aura anurAga se lajIle gaNeza kA dA~ta unake manohara mukha ke kora para saMcita yA paMjIbhUta hAsa kI taraha pratIta hotA hai| prastuta sandarbha meM 'hAso vva' isa upamA (alaMkAra) dvArA gaNeza kI sarvAMgagauratA-rUpa vastu dhvanita hai| isa krama meM mahAkavi vappairAa kI vAkyagatakaviprauDhoktimAtrasiddha vastu se alaMkAradhvani kI eka manohArI yojanA isa gAthA meM draSTavya hai:

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6 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 ___dvayAzraya mahAkAvya 'kumAravAlacariyaM' to savizeSa rUpa se ullekhanIya hai| yahA~ AcArya mahAkavi ke dvArA prastuta vAkyagata kaviprauDhoktimAtrasiddha alaMkAra se alaMkAradhvani kA eka udAharaNa vinyasta hai: jassiM sakalaMkaM vi hu rayaNI- ramaNaM kuNaMti aklNk| saMkhaghara-saMkha-bhaMgojjalAo bhvnnNsu-bhNgiio|| (sarga 1: gAthA-saM.16) arthAt rAjA kumArapAla kI rAjadhAnI aNahilapura ke bhavanoM meM jar3e hue ratnoM kI kAnti sakalaMka candra ko bhI niSkalaMka banAtI hai| yahA~ vAkyagata varNana meM upamAna candra kI apekSA upameya ratnakAnti ko zreSTha batAnevAle vyatireka alaMkAra ke mAdhyama se aNahilapura kI samRddhi kA bar3hA-car3hAkara varNana rUpa atizayokti alaMkAra dhvanita hai| sAtha hI, sakalaMka candra ko niSkalaMka banAne kI bAta kaviprauDhoktimAtrasiddha vastu hai| AcArya mahAkavi dvArA Ayojita padagata. atyanta-tiraskRta yA avivakSitavAcya dhvani kA hRdayAvarjaka udAharaNa nimnAMkita gAthA meM darzanIya hai: jattha bhavaNANa avariM deva-nAgehiM vimhayA dittttho| ramai maNosilagoro maNasilalitto mycchijnno|| (sarga 1: gAthA-saM.13) yahA~ kavi ke vaktavya kA Azaya yaha hai ki aNahilanagara ke gaganacumbI bhavanoM ke Upara krIDArata devAMganA-svarUpa capalanayanA sundariyoM yA rAjavadhuoM ko AkAzacArI deva aura nAgakumAra vismayAnvita hokara dekha rahe the| sundariyA~ mainasila dhAtu kI taraha gorI thIM aura unakA gorA zarIra mainasila ke vilepana se yukta thaa| isa prasaMga meM mahAkavi dvArA prayukta 'mayacchijaNo' ('mRgAkSijanaH' athavA 'madAkSiAjanaH') zabda yA pada meM adhyavasita upameya-rUpa caMcala yA madavihvala A~khoM kA jhaTiti bodha ho jAtA hai| 'mayacchi' zabda yA pada apanA mukhya artha chor3akara hariNa kI taraha caMcala yA mada se ghUrNamAna A~kha kA artha dene se jahatsvArthA lakSaNA hai| yahAM atyantatiraskRta vAcya se yaha dhvani yaha nikalatI hai ki sundariyoM

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prAkRtika-mahAkAvyoM meM dhvani-tattva : 7 kI manojJa A~kheM hiraNa kI A~khoM kI taraha Ayata evaM caMcala yA phira madAlasa hone ke kAraNa darzanIya haiM aura 'mayacchi' meM vyaMjanA ke garbhita hone ke kAraNa yaha padagata zleSa kI alaMkAra - dhvani kA bhI udAharaNa hai| AcArya hemacandra dvArA upasthApita saMlakSyakramarasadhvani kA eka nidarzana darzanIya hai : jamuNa gameppi gampi sarassai loDa ajANau jaM kiM nIraI 'tr naM gameSpiNu gampiNu pasu janhavi nammada / jali buDai siva- sammada || (tatraiva, 8.80) arthAt gaMgA, yamunA, sarasvatI, narmadA Adi nadiyoM meM snAna karane se yadi zuddhi ho, to mahiSa Adi pazuoM kI bhI zuddhi ho jAnI cAhie; kyoMki ve bhI ina nadiyoM meM DubakI lagAte hI rahate haiN| jo loga ajJAnatApUrvaka ina nadiyoM meM snAna to karate haiM, para apane AcAra-vicAra ko zuddha nahIM karate, unheM kucha bhI lAbha nahIM ho sakatA / prastuta prasaMga meM mahAkavi kI kAvyabhASika ukti meM vyaMgyarUpa se zAntarasa pratIti hotI hai| aura phira, snAna ke bAda mukti kA krama bhI yahA~ lakSita ho rahA hai, sAtha hI vAcyArthabodhapUrvaka dhvanirUpa meM punaH zAntarasa bhI abhivyaMjita hai| navI - dazavIM zatI ke prakhyAta mahAkavi koUhala ne apane romAnI athavA kalpanApradhAna 'lIlAvaI' mahAkAvya meM dhvani-tattva ke aneka anuzIlanIya AyAmoM kI upasthApanA kI hai| yuddhavIra rAjA sAtavAhana kI prazasti meM likhita nimnAMkita gAthA meM mahAkavi dvArA viniyukta abhidhAmUlaka vivakSitAnyaparavAcyarasadhvani kI manoramatA atizaya mohaka hai: Niya-teya - pasAhiya - maMDalassa sasiNo vva jassa loeNa / akkaMta - jayassa jae paTTI na pare hi saccaviyA / / (lIlAvaI : gAthA - saM069)

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8 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 mahAkavi kA kathana hai ki usa pratApI rAjA sAtavAhana ne apane parAkrama se samasta saMsAra ko jIta liyA hai, para zatruoM ne usakI pITha usI prakAra nahIM dekhI haiM, jisa prakAra apane teja ke prakAza se saMsAra ko dhavalita karane vAle candramA kA pRSThabhAga kisI ne nahIM dekhA hai| yahA~ candramA kA pRSThabhAga upamAna hai aura rAjA kA pRSThabhAga upmey| isI prakAra candramA aura rAjA ke teja meM bhI upamAnopameya-bhAva hai| isa cArutApUrNa upamAna aura upameya ke Ayojana dvArA mahAkavi koUhala ne yahA~ rAjA kI atizaya parAkramazIlatA-rUpa virasa kI dhvani kA vinyAsa kiyA hai| isa upamA alaMkAra se rAjA ke zaurya-rUpa vastu kI dhvani, arthAt alaMkAra se vastudhvani kA udAharaNa bhI mAnA jA sakatA hai| isameM vAcyArtha vivakSita yA vAMkSita hokara anyapara, arthAt vyaMgyArtha kA bodhaka hai| isake vAcyArtha kA na to dUsare artha kA saMkramaNa hotA hai aura na sarvathA tiraskAra, balki vaha vivakSita rahatA hai, isalie yaha abhidhAmUlaka yA vivakSitAnyaparavAcyadhvani kA udAharaNa hai| ___'lIlAvaIkahA' meM dhvanyAtmaka, alaMkRta aura rasamaya varNanoM kA bAhulya hai| nimnAMkita gAthA meM bhrAntimAna alaMkAra se vastudhvani kI AvarjakatA draSTavya hai: ghr-sir-psutt-kaaminni-kvol-sNkNt-ssi-klaa-vlyN| haMsehi ahilasijjaI muNAla-saddhAluehi jhiN|| (gAthA-saM0 60) yahA~ rasasiddha kavi ne bhavana kI chata para soI huI kAminiyoM kA citraNa kiyA hai, jinake kapoloM meM pratibimbita candrakalA ko mRNAla samajhakara haMsa use prApta karanA cAhatA hai yahA~ haMsa ko candrakalA meM mRNAla kA bhrama ho rahA hai| ata: bhrAntimAn alaMkAra ke mAdhyama se kavi ne kAminiyoM ke kapoloM kI saundaryAtizayatA-rUpa vastu saMketita kI hai, jo alaMkAra se vastudhvani kA udAharaNa hai| isI krama meM vyatireka alaMkAra ke mAdhyama se vastu kI dhvani kA eka aura manohArI udAharaNa draSTavya hai: jassa piya-baMdhavehi va cauvayaNa-viNiggaehi veehi| ekka-vadaNAraviMdaTThiehiM bhu-mnnnnio| appA / / (gAthA-saM021)

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prAkRtika-mahAkAvyoM meM dhvani-tattva : 9 arthAt, bahulAditya ke priya bAndhavoM ne brahmA ke cAroM mukhoM se nikale cAroM vedoM ko usake eka hI mukha meM sthita hone se apane ko kRtArtha smjhaa| yahA~ brahmA ke cAra mukhoM se nikale cAroM vedoM kI bahulAditya ke eka hI mukha meM avasthiti-rUpa vyatireka alaMkAra se usa vedajJa kI prakANDa vidvattArUpa vastu dhvanita hai| dhvaniyoM ke saMkara aura saMsRSTi kA bhI prAkRta-mahAkAvyoM meM prAcurya hai| jaba eka dhvani meM anya dhvaniyA~ nIra meM kSIra kI bhA~ti mila jAtI haiM, taba dhvanisaMkara hotA hai aura jaba tila aura taNDula kI bhA~ti malatI haiM, taba dhvanisaMsRSTi hotI hai| dhvani-saMsaSTi kA eka udAharaNa draSTavya hai: annkddhia-duddh-sui-js-pyaav-ghmmttttiaari-js-kusum| tuha gaMThia-cUheNa virolio tassa pur-jlhii||| (kumAravAlacariyaH 6.81) isa gAthA meM dazArNapati-vijaya ke bAda pratApI rAjA kumArapAla kI senAoM dvArA usakI nagarI ko lUTa liye jAne kA varNana huA hai| yahA~, (ka) kIrti kA amathita dUdha ke samAna zveta honA-rUpa kaviprauDhoktisiddha vastu se rAjA ke niSkalaMka guNoM se maNDita vyaktitva-rUpa vastu kI dhvani hai| gauNI lakSaNA se isakA dhvanyartha hogA ki rAjA ke AcAra aura vicAra sarvatovizuddha haiN| punaH (kha) acetana teja aura pratApa kI uSNatA se acetana kIrti-puSpa kA murajhAnA (payAva-dhammaTThiAri-jasa-kusuma) sambhava nhiiN| yahA~ mukhyArtha bAdhita hai| gauNI lakSaNA se isakA dhvanyartha hogA - kumArapAla ke roba-rUAba ke sAmane dazArNa-nareza kA roba-rUAba bahuta ghaTakara hai| aura phira (ga) nagara ke samudra (pura-jalahI) hone meM mukhyArtha kI bAdhA hai| isakA gauNI lakSaNA se artha hogA dazArNanRpati kA nagara vahA~ ke atizaya dhanADhya nAgarikoM dvArA saMcita maNi-ratnoM se paripUrNa hai, isalie vaha nagara ratnAkara yA samudra ke samAna hai, yahI dhvani hai| cUMki isa varNana meM mahAkavi dvArA Ayojita sabhI dhvaniyA~ svataMtra haiM, isalie dhvaniyoM kI saMsRSTi huI hai| anta meM yaha kahanA aprAsaMgika na hogA ki prAkRta ke mahAkaviyoM ne apane uttama mahAkAvyoM meM dhvani-tattva ko AgrahapUrvaka pratiSThita kiyA hai| isake lie unhoMne jisa kAvyabhASA ko apanAyA hai, usameM pade-pade arthadhvani aura bhAvadhvani

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10 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 kA camatkArI viniveza upalabdha hotA hai| saca pUchie to, prAkRta-mahAkaviyoM kI kAvyabhASA hI apane viniyoga-vaiziSTya se dhvanyAtmaka bana gaI hai| camatkArI arthAbhivyakti ke kAraNa prAkRta ke prAyaH sabhI mahAkAvya dhvanikAvya meM parigaNanIya haiN| vizeSatayA 'setubandha' aura dvayAzraya-mahAkAvya 'kumAravAlacariya' dhvanitattva ke anuzIlana aura parizIlana kI dRSTi se upAdeya Akara-grantha haiN| vastutaH, prAcIna zAstrIya prAkRta-mahAkavyoM meM pratipAdita dhvani-tattva kA adhyayana eka svataMtra zodha-prabandha kA viSaya hai| isa nibandha meM to prAkRta ke pramukha zAstrIya mahAkAvyoM meM prApya dhvani-tattva kI iMgiti-mAtra prastuta kI gaI sandarbha-saMketa 1. (ka) arthaH sahRdayazlAghya: kAvyAtmA yo vyvsthitH| - dhvanyAloka, udyota 1, kArikA 2 (kha) yatrArtha: zabdo vA tmrthmupsrjniikRtsvaarthii| vyaktaH kAvyavizeSa: sa dhvaniriti sUribhiH kthitH|| tatraiva, kArikA 13 2. prathame hi vidvAMso vaiyAkaraNA: vyAkaraNamUlatvAt srvvidyaanaam| teSu ca zrUyamANeSu varNeSu dhvaniriti vyvhrnti|| -tatraiva 3. ya: saMyogaviyogAbhyAM krnnairupjaayte| -tatraiva sa sphoTa: zabdaja: zabdo dhvanirityucyate budhaiH|| - vAkyapadIya, prathama kANDa 4. sphoTasya grahaNe hetuH prAkRto dhvaniriSyate / / zabdasyordhvamabhivyaktervRtibhede tu vaikRtaaH| dhvanaya: samupohante sphoTAtmA tairna bhidyte||-ttraiv 5. vizeSa vivaraNa ke lie draSTavya: 'dhvanyAloka' dvitIya udyota tathA 'sAhityadarpaNa', caturtha pricched|

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 AcArya haribhadrasUri praNIta upadezapada : eka adhyayana DA0 phUlacanda jaina 'premI* upadezapada prAkRta bhASA kA dharmopadeza kathA pradhAna vaha mahAn grantha hai, jisakA aneka dRSTiyoM se adhyayana Avazyaka hai| isake vizad adhyayana ke AdhAra para mahattvapUrNa zodha-prabandha likhe jAne yogya hai| maiMne apane isa nibandha meM upadeza pada kA saMkSipta adhyayana kara isameM vyakta AcArya haribhadra ke vicAroM ko unake dvArA prastuta kathAoM ke mAdhyama se prastuta karane kA prayAsa kiyA hai| vastuta: prAkRta bhASA bhArata kI prAcInatama una bhASAoM meM se eka hai jise aneka bhASAoM kI jananI hone kA gaurava prApta hai| yaha vaha bhASA hai, jisake sAhitya meM jIvana kI samasta bhAvanAyeM vyaMjita huI haiN| bhAratIya zikSA, saMskRti, sabhyatA, samAja, dharma evaM adhyAtma Adi kA yathArtha jJAna-prApta karane ke lie prAkRta-sAhitya kA adhyayana bahuta Avazyaka hai| prAkRta bhASA aura sAhitya to jaina dharma kA prANa hai| yahI kAraNa hai ki jainAcAryoM ne AcAra, vicAra, vyavahAra, siddhAnta evaM adhyAtma ko sarala rUpa meM samajhAne evaM tadnukUla jIvana DhAlane kI dRSTi se prAkRta bhASA meM upadeza pradhAna dharmakathA viSayaka sAhitya kA praNayana kiyA aura naitika upadeza, marmasparzI kathana evaM lokapakSa kA udghATana karate samaya sarala, snigdha tathA manorama zailI kA upayoga kiyaa| upadeza pradhAna kathA-sAhitya kI samRddha evaM gauravapUrNa paramparA hai| dharmadAsa gaNi viracita upadezamAlA, haribhadrasUri kA upadezapada, jayasiMhasUri kA dharmopadezamAlA-vivaraNa, jayakIrti kA zIlopadezamAlA, maladhArI hemacaMdrasUri kI bhavabhAvanA tathA upadezamAlA prakaraNa, jinacandrasUri kI saMvegaraMgazAlA, sAhaDa kRta vivekamaJjarI, munisundarasUri kRta upadezaratnAkara, tathA zubhavardhanagaNi kRta vardhamAna-dezanA Adi pramukha grantha upadeza pradhAna kathAoM ke anupama saMgraha haiN| * * prophesara evaM adhyakSa jainadarzana vibhAga, zramaNavidyA saMkAya, sampUrNAnanda saMskRta vizvavidyAlaya, vaaraannsii|

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12 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 'upadezapada' ke kartA AcArya haribhadrasUri 'upadezapada' ke racayitA AcArya haribhadrasUri bahumukhI pratibhA ke dhanI AcArya the| inhoMne sAhitya kI vividha vidhAoM meM zreSTha sAhitya kA praNayana kiyaa| yoga, darzana, adhyAtma, Agama, siddhAnta, AcAra, kathA aura kAvya Adi vividha vidhAoM meM sAhitya kA praNayana karake Apane prAkRta evaM saMskRta bhASA ke sAhitya ke vikAsa meM mahanIya yogadAna diyA hai| ye janmana: advitIya pratibhA sampanna brAhmaNa vidvAn the aura cittaur3a ke rAjA jitAri ke rAjapUrohita the| bAda meM prasaMgavaza jaina sAdhvI yAkinI mahattarA ke upadeza se jainadharma meM dIkSita hue| inake dIkSAguru jinadatta the| yAkinI mahattarA ko inhoMne apanI dharmamAtA mAnA aura apane ko yAkinIsUnu khaa|' dIkSA ke bAda apanI vidvattA tathA vizuddha sAdhu AcAra kA pAlana karane ke kAraNa ye apane AcArya ke paTTadhara AcArya bne| inakA jIvana rAjaputAnA aura gujarAta meM vizeSarUpa meM vyatIta huaa| inake dvArA viracita adhikAMza granthoM ke anta meM 'viraha' zabda upalabdha hotA hai isalie virahAMka pada se prasiddha hai| (bhavavirahaM = saMsAroparamamicchatAbhilaSatA) AcArya haribhadra ko 1444 prakaraNoM kA racayitA mAnA jAtA hai| prabandhakoza ke kartA rAjazekhara sUri ne apane prabandha-koza meM inako 1440 prakaraNoM kA racayitA likhA hai, kintu inameM se kucha hI grantha upalabdha haiN| inakI upalabdha kRtiyoM kA vivaraNa isa prakAra hai -- 1. mUla grantha 1. dharmasaMgrahaNI, 2. paMcAzakaprakaraNa, 3. paMcavastukaprakaraNa, 4. dharmabinduprakaraNa, 5. aSTakaprakaraNa, 6. SoDazakaprakaraNa, 7. sambodhaprakaraNa, 8. upadezapada, 9. SaDdarzana-samuccaya, 10. anekAntajayapatAkA, 12. anekAntavAda praveza, 13. lokatattvanirNaya, 14. sambodha-saptati-prakaraNa, 15. samarAiccakahA, 16. yogaviMzikA, 17. yogadRSTisamuccaya, 18. yogbindu| 2. TIkAgrantha 1. nandIsUtra, 2. pAkSika sUtra, 3. prajJApanAsUtra, 4. AvazyakasUtra, 5. dazavaikAlikasUtra, 6. paMcasUtra, 7. anuyogadvAra, 8. lalitavistarA, 9. tattvArtha vRtti|

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AcArya haribhadrasUri praNIta upadezapada : eka adhyayana : 13 * kathA-sAhitya ke antargata AcArya haribhadra ne eka ora samarAiccakahA jaisA bar3A dharmakathA-grantha likhA vahIM vyaMgya pradhAna dhUrtAkhyAna jaisA kathA grantha bhI likhaa| itanA hI nahIM inhoMne jainAgama granthoM kI TIkAoM meM se dazavaikAlika TIkA meM lagabhaga tIsa tathA upadezapada nAmaka svataMtra grantha meM lagabhaga sattara prAkRta kathAyeM dI haiN| vastuta: AgamoM kA TIkA sAhitya kathAoM tathA dRSTAntoM kA akSaya bhaNDAra hai| ye TIkAyeM saMskRta meM hone para bhI inakA kathAbhAga prAkRta meM hI upalabdha hai| upadezapada 'upadezapada' jaise mahAn grantha ke mAdhyama se aneka viSayoM ke sAtha hI aneka laghukathAyeM likhakara AcArya haribhadrasUri ne prAkRta kathA sAhitya kI zrIvRddhi meM yoga diyA hai| 'upadezapada'3 dharmakathA anuyoga ke antargata prAkRta AryA chanda kI 1040 gAthAoM meM racita eka ati mahattvapUrNa grantha hai| kintu isakA abhI taka hindI anuvAda nahIM huA hai| yadi aisA ho jAye to zodhakartAoM ko isake vividha prakAra se adhyayana meM bahuta sahayoga milegaa| ___TIkA grantha - upadezapada eka aisA lokapriya evaM zikSAprada kathA grantha hai jisase AkRSTa hokara aneka AcAryoM ne TIkAyeM likhIM haiN| 1. sukhasambodhinI TIkA evaM isake TIkAkAra : upadezapada para sabase adhika lokapriya TIkA tArkika ziromaNi AcArya municandrasUri dvArA likhita sukhasambodhinI TIkA hai| 14500 ( caudaha hajAra pA~ca sau) zloka pramANa yaha bRhadkAya TIkA jaina mahArASTrI prAkRta evaM saMskRta bhASA meM padya tathA gadya rUpa meM likhI gaI hai jo aneka dRSTAntoM, AkhyAnoM, subhASitoM evaM sUktiyoM se bharapUra hai| isameM aneka subhASita apabhraMza bhASA meM bhI haiN| isa TIkA kI racanA vikrama saMvat 1174 meM "aNahilla pATaNa' nAmaka nagara meM municandrasUri ne kii| inhoMne upadezapada meM sAMketika tathA pUrNakathAoM ko prAkRta bhASA meM tathA kahIM-kahIM prAkRta zabdoM kA saMskRta artha rUpa meM sandarbha jor3akara paryApta vistRta kiyA hai| municandrasUri yazobhadrasUri ke ziSya tathA vAdidevasUri (syAdvAdaratnAkara ke kartA) evaM ajitadevasUri ke guru the| AnandasUri tathA candraprabhasUri inake guru bhAI the| municandrasUri uccakoTi ke vidvAn the| upadezapada para sukhasambodhinI TIkA ke atirikta inhoMne aneka maulika evaM TIkA granthoM kI racanA kI hai|

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14 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 choTe-bar3e kula milAkara inhoMne 31 grantha likhaa|6 maulika granthoM meM pramukha - haiM-- aMgula-saptati, vanaspati saptati, Avazyaka saptati, gAthAkoza, upadezAmRta-kulaka, hitopadeza-kulaka, samyaktvotpAdavidhi, tIrthamAlAstava aadi| TIkA granthoM meM pramukha haiM- lalitavistarApaMjikA, anekAntajayapatAkA TIpyanakam, dharma-binduvivRtti, yogabinduvivRtti, karmaprakRti vizeSavRtti, sArdhazatakacUrNi evaM upadezapada-sukhasambodhinI vRtti| upadezapada para isa vRtti ko likhane meM lekhaka ke ziSya rAmacaMdra gaNi ne bhI sahAyatA kii| 2. municandrasUri kI uparyukta TIkA ke prArambhika bhAga se jJAta hotA hai ki upadezapada para sarvaprathama pUrvAcArya dvArA likhita koI gahana TIkA thI, kintu kAla prabhAva se alpabuddhi vAle spaSTa samajhane meM samartha nahIM the ata: sukhasambodhinI nAmaka isa sarala vRtti ko banAne kA prayatna kiyA gyaa| 3. vardhamAnasUri ne vi0 saM0 1055 meM upadeza pada para eka TIkA likhI hai| isakI prazasti pArzvilagaNi ne racI hai| isa samagra TIkA kA prathamAdarza Aryadeva ne taiyAra kiyA thaa| 'vande devanarendra' - se prArambha hone vAlI isa TIkA kA parimANa 6413 zloka hai| 4. 'upadezapada' para eka ajJAtakartRka TIkA bhI hai| 'upadezapada' kA vaiziSTya haribhadrasUri ne 'upadezapada' grantha kA prArambha maMgalAcaraNa pUrvaka karate hue bhagavAn mahAvIra ko namana kiyA hai tathA unake upadeza ke anusAra mandamati logoM ke prabodhana hetu kucha upadeza padoM ko kahane kI pratijJA kI hai namiUNa mahAbhAgaM tiloganAhaM jiNaM mahAvIraM / loyAloya-miyaMkaM siddhaM siddhovadesatyaM / / 1 / / vocchaM uvaesapae kahai ahaM taduvadesao suhume / bhAvatthasArajutte maMdamaivibohaNaTThAe / / 2 / / isI taraha grantha ke anta meM grantha kA svakartRtva sUcita kiyA hai lesuvaeseNete uvaesapayA ihaM samakkhAyA / samayAduddhariUNaM maMdamativibohaNaTThAe / / 1038 / /

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AcArya haribhadrasUri praNIta upadezapada : eka adhyayana : 15 jAiNimayahariyAe raitA ete u dhammaputteNa / haribhadAyarieNaM bhavavirahaM icchamANeNaM / / 1039 / / upadezapada vRtti ke racayitA municandrasUri ne bhI maMgalAcaraNa pUrvaka 'upadeza padoM' kA do prakAra se artha karate hue kahA hai ki sakala puruSArthoM meM pradhAna mokSa hI hai ata : mokSa puruSArtha viSayaka upadezoM ke pada arthAt manuSya janma durlabhatva Adi sthAnabhUta zikSAvizeSa padoM kA isameM pratipAdana kiyA gayA hai| dvitIya artha ke anusAra 'upadeza' aura 'pada' donoM meM karmadhAraya samAsa karane para upadezoM ko hI pada mAnA gayA hai| tadanusAra manuSya-janma kI durlabhatA Adi aneka kalyANajanaka viSayoM kI isa grantha meM carcA kI gaI hai jo upadezAtmaka vacana rUpa hai|11 haribhadrasUri ne maMgalAcaraNa Adi ke bAda sabhI upadeza padoM meM pradhAna upadezapada kA ullekha karate hue kahA hai-- ladrUNa mANusattaM kahaMci aidullahaM bhavasamudde / sammaM niuMjiyavvaM kusalehi sayAvi dhammammi / / 3 / / arthAt isa saMsAra samudra meM jisa kisI prakAra se ati durlabha manuSya janma pAkara AtmahitaiSI janoM ko sad samyak dharma meM kuzalatApUrvaka mana-vacana aura zarIra ko lagAkara usakA sadupayoga karanA caahie| manuSya janma kI durlabhatA ke sambandha meM nimnalikhita dasa dRSTAnta diye haiM 1. collaka, 2. pAzaka, 3. dhAnya, 4. dyUta, 5. ratna, 6. svapna, 7. cakra, 8. carma, 9. yuga (yupa) aura 10. prmaannu|12 ina dasa dRSTAntoM dvArA manuSya janma kI durlabhatA ko alaga-alaga kathAnakoM dvArA prastuta kiyA hai jisakA vivecana gAthA saM0 4 se 19 taka kI gAthAoM meM kiyA hai tathA TIkAkAra municandra ne prAkRta kathAoM ke rUpa meM ina dRSTAntoM ko padya rUpa meM vistAra diyA hai| 1. ina dasa dRSTAntoM meM "collaka' nAmaka prathama dRSTAnta ko TIkAkAra ne 505 gAthAoM meM prastuta karate hue kahA hai- jisa prakAra brahmadatta cakravartI ke yahAM eka bAra bhojana karake puna: bhojana karanA durlabha huA, usI prakAra eka bAra manuSya janma pAkara use puna: pAnA bar3A hI durlabha hai|13 yahAM "collaka" zabda dezI hai jisakA artha hai- 'bhojn'|

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16 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 2. pAzaka dRSTAnta4 meM kahA hai ki- nandavaMza kA unmUlana kara candragupta / ko pATalIputra kA rAjya kisa prakAra prApta ho, yaha cANakya socane lgaa| usane arthasaMgraha ke lie eka yantrapAza banAyA aura kisI deva kI kRpA se usake pAze prApta kiye| usane pAze ko nagara ke timuhAnI aura caumuhAnI Adi pramukha rAstoM para rakhavA diyaa| cANakya ne usa dyUtapAza ke pAsa eka dInAra bharI thAlI bhI rakhavA dI aura yaha kahA gayA ki jo koI jue meM jIta jAyegA, use dInAra bharI thAlI dI jAyegI aura jo hAra jAyegA vaha eka dInAra degaa| isa deva nirmita pAze ke dvArA kisI kA bhI jItanA saMbhava nahIM thA, sabhI hArate jAte aura eka-eka dInAra dete jaate| isa prakAra cANakya ne bahuta-sA dhana arjita kara liyaa| 3. dhAnya kA dRSTAnta prastuta karate huye kahA hai ki yadi samasta bharatakSetra ke dhAnyoM ko milAkara unameM eka prastha sarasoM milA dI jAe aura kisI kamajora evaM rogI vRddhA strI se usa samasta dhAnya meM se eka prastha sarasoM alaga karane ko kahA jAye to jaise- samasta dhAnya meM se thor3I sI sarasoM ko pRthak karanA atyanta durlabha hai usI prakAra aneka yoniyoM meM bhaTaka rahe jIva ko manuSyatva kI prApti durlabha hai|15 4. ratna kA dRSTAnta prastuta karate hue kahA hai ki- jaise- samudra meM kisI jahAja ke naSTa ho jAne para khoye hue ratna kI prApti durlabha hai vaise hI manuSya janma kI prApti durlabha hai|16|| isake bAda sUtradAna ke antargata 97 gAthAoM meM nandasundarI kI kathA prastuta kI hai aura vinaya sUtradAna meM guru ke kartavyoM kA ullekha karate huye kahA hai ki- guru ko sUtra kA dAna yogyapAtroM ko vidhipUrvaka hI karanA caahie| kyoMki siddhAcAryoM dvArA sUtrAnusAra sUtradAna karanA nizcaya hI yogya kArya hai| Asanna bhavya jIvoM kI pahacAna bhI sUtroM ke anusAra hotI hai| ata: dravya, kSetra, kAla aura bhAva ke anusAra ucita pravRtti jinendradeva ke zAsana meM sarvatra hI gaurava (bahumAna) prApta karAtI hai tathA isake viparIta AcaraNa se sva-para kA vinAza aura AjJAkopa Adi doSoM kA sevana hotA hai| ata: ati nipuNabuddhi se samyak pravRtti karanI caahie|17 buddhi ke bheda AcArya haribhadra ne upadezapada meM buddhi ke cAra bheda batalAye haiN|8

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AcArya haribhadrasUri praNIta upadezapada : eka adhyayana : 17 * 1. autpattikI, 2. vainayikI, 3. karmajA tathA 4. pAriNAmikI / -- 1. autpattikI buddhi - isa buddhi kI utpatti meM kSayopazama kAraNa hotA hai| 2. vainayikI buddhi - vinaya arthAt guru zuzrUSA Adi hI pradhAna kAraNa jisameM hotA hai, vaha vainayikI buddhi hai / 3. karmajA buddhi - karma rUpa nitya vyApAra se jo buddhi utpanna hotI hai, vaha karmajA buddhi hai| 4. pAriNAmikI buddhi- sudIrghakAla taka pUrvApara tattva - avalokana Adi se utpanna Atmadharma jisameM pradhAna kAraNa hotA hai, use pAriNAmikI buddhi kahate haiN| - buddhi ke uparyukta cAra bhedoM ko aneka padoM dvArA aneka dRSTAntoM ke mAdhyama se samajhAyA gayA hai| prathama autpattikI buddhi ke viSaya meM satraha udAharaNa (pada) prastuta kiye haiM-- 1. bharatazilA, 2. paNita, 3. vRtta, 4. mudrAratna, 5. paTa, 6. saraDa, 7. kAka, 8. uccAra, 9. gaja (gola khambhe ), 10. bhANDa (ghayaNa), 11. gola, 12. stambha, 13. kSullaka, 14. mArga, 15, strI, 16. dvaupatI tathA 17. putra / 19 uparyukta dRSTAntoM meM se rohaka kumAra ke ye teraha dRSTAnta nandIsUtra meM batalAye haiM 20 bharahasila, miMTa, kukkuDa, tila, bAluNa, hatthi, agaDa, vaNasaMDe, pAsaya, aiA, patte, khADahilA tathA pNcpiyro| isa ullekha se yaha spaSTa hai ki ina sabhI AkhyAnoM kA srota nandIsUtra hai / bhAva tathA bhASA kI dRSTi se yaha bhI jJAta hotA hai ki vainayikI tathA pAriNAmikI buddhi ke lakSaNa evaM udAharaNa bhI nandIsUtra se grahaNa kiye haiN| bharatazilA nAmaka pada meM rohaka kumAra kA udAharaNa diyA hai ki ujjaina ke rAjA jitazatru pratyutpannamati rohaka kI aneka prakAra se buddhi kI parIkSA lete haiM aura anta meM use apanA pradhAnamaMtrI banA lete haiM / 21 isa kathA meM rohaka kI buddhi kA camatkAra vibhinna rUpoM meM varNita hai| " strI - vyantarI" ke viSaya meM kAraNika- nAmaka kathA meM kahA hai ki eka yuvA puruSa gAr3I para apanI patnI ko lekara kahIM jA rahA thaa| rAste meM patnI

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18 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 ko pyAsa lagI ata: pAnI pIne ke lie vaha gAr3I se utarakara gyii| itane meM eka vyaMtarI ne usa puruSa ko dekhA aura usa para mugdha ho gii| vaha vyantarI usa yuvA kI patnI kA rUpa banAkara gAr3I meM Akara baiTha gyii| yuvaka ne use apanI patnI samajhA aura gAr3I Age bar3hA dii| patnI pAnI pIkara lauTI aura dekhA ki gAr3I to Age bar3ha gaI hai to vaha rone lgii| usane cillAkara aneka prakAra se apane pati ko gAr3I rokane ke lie AvAja lgaayii| yuvaka ne gAr3I rokI aura ina donoM sriyoM kI samAna AkRti dekhakara use mahAn Azcarya huaa|21 autpattikI buddhi ke antargata paheliyoM aura praznottaroM ke rUpa meM vividha prakAra ke manoraMjaka AkhyAna prastuta kiye gaye haiM jo bhAratIya kathA-sAhitya kI dRSTi se bar3e mahattvapUrNa haiN| isake antargata kucha manoraMjaka AkhyAna isa prakAra haiM- kisI raktapaTa (bauddha bhikSu) ne eka kSalluka se pUchA- isa vinnAtaTa (venyAtaTa) nagara meM kitane kauve haiM? kSullaka ne uttara diyA- sATha hajAra kauve haiN| taba bhikSu ne punaH prazna kiyA- yadi sATha hajAra se kama yA jyAdA hue taba? kSullaka ne turanta uttara diyA- yadi kama hue taba yaha samajhanA cAhie ki kucha kauve videza cale gaye aura yadi adhika haiM taba samajhanA cAhie ki bAhara se kucha aura kauve atithi ke rUpa meM A gaye haiN|-- aisA uttara sunakara zAkyaputra bhikSu niruttara ho gyaa|23 isa prakAra eka bAra kisI zAkya bhikSu ne eka giragiTa ko apanA sira dhunate hue dekhaa| eka kSalluka24 se vaha upahAsapUrvaka bolA- tuma to sarvajJa putra ho, ata: yaha batalAo ki yaha giragiTa apanA sira kyoM dhuna rahA hai? . usa kSullaka ne turanta uttara diyA- zAkyavratI! tumheM dekhakara cintA se Akula ho yaha Upara-nIce dekha rahA hai| tumhArI dAr3hI-mUMcha dekhakara ise lagatA hai ki tuma bhikSu ho, lekina jaba vaha tumhAre lambe cIvara ko dekhatA hai to tuma ise bhikSuNI najara Ate ho| yahI karANa hai ki yaha giragiTa apanA sira dhuna rahA hai| yaha sunakara becArA bhikSu niruttara raha gyaa| ___upadezapada meM isI taraha ke aura bhI manoraMjaka AkhyAna diye gaye haiN| 'kacchapa kA lakSya 25 tathA 'yuvakoM se prema'26 nAmaka kathAyeM vyaMgya pradhAna haiN| vividha AkhyAnoM ke mAdhyama se haribhadrasUri ne autpattikI Adi cAroM prakAra kI buddhi kI vizeSatAyeM pragaTa kI haiN| binA dekhe, binA sune aura binA jAne viSayoM ko usI kSaNa meM abAdhita rUpa se grahaNa karanA tathA tatsambandhI camatkAroM

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AcArya haribhadrasUri praNIta upadezapada : eka adhyayana : 19 ko kathAoM dvArA dikhalAnA hI ina kathAoM kA uddezya hai| saMkhyA tathA mArmikatA kI dRSTi se haribhadra kI laghu kathAoM meM buddhi camatkAra-pradhAna kathAoM kA sthAna mahattvapUrNa hai| isa zreNI kI kathAoM kA zilpa vidhAna nATakIya tattvoM se sampRkta rahatA hai| itivRtta, caritra Adi ke rahane para bhI pradhAnata: buddhi camatkAra hI vyakta hotA hai|27 autpattikI buddhi ke 'gola' pada ke antargata kahA hai ki kisI bAlaka kI nAka meM khelate-khelate lAkha kI eka golI calI gii| jaba bAlaka ke pitA ko patA lagA to usane eka sunAra ko bulaayaa| sunAra ne sAvadhAnI pUrvaka lohe kI garama salAI nAka meM DAlakara golI tor3a dI, phira dhIre se salAI nikAlI aura pAnI meM DAlakara ThaMDI kara dii| punaH usa ThaMDI salAI se nAka ke andara kI golI bAhara nikAla dI aura vaha bAlaka svastha ho gyaa|28 vainayikI buddhi ke antargata nimitta vidyA, arthazAsra, citrakalA, lekhana, gaNita, azva, kUpa, gardabha, agada (viSa) parIkSA, gaNikA, tathA aMka evaM lipi jJAna se sambandhita aneka mahattvapUrNa bAteM kathAnakoM sahita dI gaI haiN|29 upadezapadavRtti meM aTThAraha prakAra kI lipiyoM kA ullekha vizeSa mahattvapUrNa hai| ina lipiyoM ke nAma isa prakAra haiM- haMsalipi, bhUtalipi, yakSI, rAkSasI, uDDI, yavanI, phuDukkI, kIDI, daviDI, siMghaviyA, mAlaviNI, naTI, nAgarI, lATalipi, pArasI, animittA, cANakyI aura muuldevii|30 khela-khela meM lipi vidyA sikhAne ke viSaya meM eka AkhyAna hai ki kisI rAjA ne apane putra ko lipi sikhAne ke lie kisI upAdhyAya ke sAtha rkhaa| kintu anuzAsanahInatA vaza vaha lipi sIkhane meM utsAhita nahIM thA aura vaha bAlaka khela meM hI masta rhtaa| upAdhyAya bhI sikhAne meM lAparavAhI krte| kintu bAda meM rAjA ke bhaya se upAdhyAya ne khar3iyA, miTTI tathA usakI goliyoM ke mAdhyama se khela-khela meM bhUmi, patthara Adi para likha-likhakara aura khar3iyA miTTI se akSaroM ke AkAra banAkara use sikhaayaa| isase vaha zIghra hI lipi vidyA sIkha gyaa|31 'zatrutA' zIrSaka kathA meM vararuci aura zakaTAla ina donoM buddhijIviyoM kI zatrutA kA aMkana kiyA gayA hai| vararuci ne apanI cAlAkI dvArA zakaTAla ko maravA diyaa| zakaTAla ke patra kSepaka ne vararuci se badalA cukaayaa| kathA meM Adyanta dAMva-peMca kA vyApAra nihita hai|32 / /

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20 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 karmajA buddhi ke antargata bhI aneka udAharaNa prastuta kiye haiN| isI meM tantuvAya, rathakAra, kAndavika, kumbhakAra, citrakAra, mRtapiNDa citrAdi jJAna sambandhI vivaraNa haiM / 33 pAriNAmikI buddhi ke AkhyAnoM meM abhayakumAra, kASThaka zreSThi, zreNika rAjasuta nandiSeNa, cilAtIputra, cANakya, candragupta, sthUlibhadra AcArya, vajrasvAmi, gautamasvAmI, caNDakauzika, nArada - parvata Adi ke AkhyAna tathA nArI caritroM meM rati sundarI (gAthA 697), buddhisundarI (gAthA 703), guNasundarI (gAthA - 713), RddhisundarI (gAthA 708), nRpapatnI ( gAthA 891 ) tathA devadattA Adi ke AkhyAna aitihAsika dRSTi se bahuta hI mahattvapUrNa haiM / 34 isI ke antargata 'nanda kI ulajhana' kathA kA Arambha vilAsa se aura anta tyAga se hotA hai| Adi se anta taka kArya-vyApAroM kA tanAva hai| nanda sAdhu ho jAne para bhI apanI patnI sundarI kA hI dhyAna kiyA karatA hai| romAnsa usake jIvana meM ghulA - milA hai| nanda kA bhAI apane kaI camatkArapUrNa kAryoM ke dvArA nanda ko sundarI se virakta karatA hai / 35 yahA~ Arya mahAgiri tathA Arya suhasti ke AkhyAna bhI diye gaye haiM / 36 gajAgrapura tIrtha meM mahAgiri ne pAdopagamana dhAraNa kara mRtyu prApta kI thI / govindra vAcaka ke dRSTAnta meM kahA gayA hai ki govindra vAcaka bauddha dharmAnuyAyI mahAvAdI the aura zrIguptasUri se zAstrArtha meM parAjita hone para ye jaina dharma meM dIkSita hue the / 37 dharmabIja kI carcA karate hue kahA gayA hai ki jaina zAsana meM zraddhA pradhAna dayA - dAna Adi anavadya bhAva hI dharmabIja haiM / 38 sthavirakalpa meM karaNIya kArya, 39 vaiyAvRtya kA svarUpa, samyagdarzana kI nirmalatA Adi viSayoM kA samyak pratipAdana hai / 40 Age adhyAtma kI pradhAnatA ke viSaya meM kahA hai ki adhyAtma hI mUlabaddha anuSThAna hai| isake viparIta saba kucha zarIra meM lage hue maila kI taraha asAra hai| jainetara zAstroM meM bhI adhyAtma kI pradhAnatA varNita hai / 41 caityadravya ke upayoga kI vividha prakAra se nindA karate hue caityadravya ke upayoga se sakAMza zrAvaka kA AkhyAna diyA gayA hai jo aneka janma-janmAntaroM taka duHkha bhogatA hai / upadezapada meM devadravya kA svarUpa tathA usake rakSaNa ke phala kA acchA pratipAdana hai| 42 samyagjJAna kA svarUpa aura phala, abhigraha, karmabandha ke hetu, guNasthAna, aNuvrata, mahAvrata, paMcasamiti, trigupti, gurukulavAsa se jJAnAdi guNoM kI prApti, svAdhyAya, yatnAcAra, utsarga - apavAda lakSaNa se bhI

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AcArya haribhadrasUri praNIta upadezapada : eka adhyayana : 21 nayoM dvArA abhimata tAttvika svarUpa, duSamAkAla meM caritra kI sthiti Adi viSayoM kA pratipAdana vibhinna AkhyAnoM dvArA vistRta rUpa meM kiyA gayA hai| dharmAcaraNa kA niraticAra pAlana karane se zreya pada kI prApti hotI hai| isa sambandha meM AcArya harabhidra ne zaMkha kalAvatI kA bar3A AkhyAna diyA hai| TIkAkAra ne isa AkhyAna kA 451 AryA chandoM meM vistAra kiyA hai| isI prasaMga meM zakkara aura ATe se bhare hue bartana ke ulaTa jAne, khAMDa mizrita sattU aura ghI kI kuNDI ulaTa jAne evaM uphAna se nikale hue dUdha ke hAtha para gira jAne se kisI sajjana puruSa ke kuTumba kI dayanIya sthiti kA bar3A hI sajIva citraNa vRttikAra ne kiyA hai| ____ dharma, sukha, pANDitya Adi kA praznottara rUpa meM svarUpa pratipAdita karate hue kahA hai ki- dharma kyA hai? uttara-jIva dyaa| sukha kyA hai?- uttraarogy| sneha kyA hai? - uttr-sdbhaav| pANDitya kyA hai? uttara-hitAhita kA vivek| viSama kyA hai? uttara-kArya kI gti| prApta karane yogya kyA hai? uttaramanuSya dvArA guNa grhnn| sukha se prApta karane yogya kyA hai? uttara-sajjana puruSa tathA kaThinatA se prApta karane yogya kyA hai? uttara- durjana puruss|4 Age aneka viSayoM ko sodAharaNa prastuta karate hue dharmaratna prApti kI yogyatA ko samajhAyA gayA hai|5 viSayAbhyAsa meM zuka aura bhAvAbhyAsa meM narasundara,46 kI tathA zuddhayoga meM durgata nArI aura zuddhAnuSThAna meM ratnAzikha kI kathA dI hai| grantha kA upasaMhAra karate hue AcArya haribhadra ne kahA hai ki zAzvata sukha cAhane vAle puruSa ko kalyANamitra-yogAdi rUpa vizuddha yogoM meM dharma siddha karane kA samyak prayAsa karanA caahie|48 dharmakathA pradhAna isa upadezapada kI laghukathAoM kA vibhAjana nimnalikhita vargoM meM kiyA jA sakatA hai-49 / / 1. kArya evaM ghaTanA pradhAna kathAeM 1. indradatta (gAthA 12), 2. dhUrtarAja (gAthA 86), 3. zatrutA (gAthA 117) 2. caritra pradhAna kathAeM 1. mUladeva (gAthA 11), 2. vinaya (gAthA 20), 3. zIlavatI (gAthA

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22 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 30-34), 4. rAmakathA (gAthA 114), 5. vajrasvAmI (gAthA 146), 6. gautama svAmI (gAthA 142), 7. Arya mahAgiri (gAthA 203-211), 8. Arya suhasti (gAthA 203-211), 9. vicitra karmodaya (gAthA 203-211), 10. bhImakumAra (gAthA 245-250), 11. rudra (gAthA 395-402), 12. zrAvaka putra (gAthA 506-510), 13. pAkhaNDI (gAthA 257), 14. kurucandra (gAthA 952-969), 15. zaMkha nRpati (gAthA 736-762) 16. Rddhi sundarI (gAthA 708) 17. rati-sundarI (gAthA 703), 18. guNa sundarI (713), 19. nRpa patnI (gAthA 861-868) / 3. bhAvanA aura vRttipradhAna kathAyeM 1. gAlava (gAthA 378-382), 2. meghakumAra (gAthA 264-372), 3. tote kI pUjA (gAthA 975-996), 4. vRddhA nArI (gAthA 10201030) 4. vyaMgya pradhAna kathAyeM 1. kacchapa kA lakSya (gAthA 13), 2. yuvakoM se prema (gAthA 113) 5. buddhi camatkAra pradhAna kathAyeM 1. catura rohaka (gAthA 52-74), 2. pathika ke phala (gAthA 81), 3. abhayakumAra (gAthA 82), 4. caturavaidya (gAthA 80), 5. hAthI kI taula (gAthA 87), 6. maMtrI kI niyukti (gAthA 90), 7. vyaMtarI (94), 8. kalpaka kI caturAI (108), 9. mRgAvatI kauzala (gAthA 108) / 6. pratIka pradhAna kathAyeM | 1. dhanya kI putra vadhuyeM (gAthA 172-179) 7. manoraMjana pradhAna kathAyeM 1. jAmAtA parIkSA (gAthA 143), 2. rAjA kA nyAya (gAthA 120), 3. viSayI sukha (pR0 398) 8. nIti yA upadezapradhAna kathAyeM 1. savalita ratna (gAthA 10), 2. somA (550-597), 3. varadatta (605-663), 4. govara (550-597), 5. satsaMgati (608-663), 6. kali (867), 7. kuntaladevI (497), 8. sUrateja (1013-1017), 9. prabhAva pradhAna kathAyeM

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AcArya haribhadrasUri praNIta upadezapada : eka adhyayana : 23 1. brahmadatta (gAthA 6), 2. puNyakRtya kI prApti (8), 3. prabhAkaracitrakAra (362-366), 4. kAmAsakti (147), 5. mASatuSa (193) hama dekhate haiM ki 'upadezapada' eka anupama grantha hai jisameM kathAnakoM ke mAdhyama se sadAcAra kI preraNA dI gaI hai| vastuta: kathAyeM jIvana ke vibhinna pahaluoM ko apane meM sameTe hue sahajatA ke sAtha manoraMjana karatI huI apUrva preraNAyeM pradAna karatI haiN| saiMkar3oM prakAra ke siddhAnta jahAM kAryakArI nahIM hote vahAM prabhAvapUrNa kathA yA dRSTAnta vyakti ko mArga para lAne ke lie hRdaya parivartana meM adhika sahakArI banate haiN| kyoMki aisI kathAoM meM koI na koI gaharI saMvedanA avazya rahatI hai| DA0 nemicandra zAstrI ne ina kathAoM ke viSaya meM likhA hai ki haribhadra kI kArya aura ghaTanA pradhAna kathAoM meM ghaTanAoM ke camatkAra ke sAtha pAtroM ke kAryoM kI vizeSatA, AkarSaNa aura tanAva Adi bhI haiN| yoM to ye kathAyeM kathArasa ke uddezya se nahIM likhI gayI haiN| lekhaka viSaya kA udAharaNa dvArA spaSTIkaraNa karanA cAhatA hai athavA upadeza ko hRdayaMgama karAne ke lie koI udAharaNa upasthita karatA hai, to bhI kathAtattva kA samIcIna sanniveza hai|50 ina laghu kathAoM meM jIvana-nirmANa, manoraMjana, mAnasika kSudhA kI tRpti, jIvana aura jAgatika sambandhoM ke vizleSaNa evaM cirantana aura yuga satyoM ke udghATana kI sAmagrI pracura rUpa meM vartamAna hai tathA sAmAnya rUpa se ye sabhI kathAyeM, dRSTAnta yA upadeza-kathAyeM hI haiN|51 . isa prakAra upadeza pada meM vyakta haribhadrasUri ke cintana ke mahattva ko dekhate hue usake sAMgopAMga evaM tulanAtmaka adhyayana kI Aja ke sandarbha meM bahuta AvazyakatA hai tAki unake virATa vyaktitva aura cintana kA lAbha sarvasAdhAraNa ko upalabdha ho ske| sandarbha 1. jAiNimayahariyAe raitA ete u dhammaputteNaM / haribhadAyarieNaM bhavavirahaM icchamANeNaM / upadezapada 1040 2. (ka) tamhA kareha sammaM jaha viraho hoi kammANaM / paMcAzaka 940 (kha) dukkha virahAya bhavvA labhaMtu jiNa dhamma saMbodhi / dharmasaMgrahaNI 1396 3. upadezapada (uvaesapaya) nAmaka mUla grantha kA prakAzana san 1928 meM zrI RSabhadeva kezarImala zvetAmbara saMsthA, ratalAma se paMcAzaka, dharmasaMgrahaNI Adi ATha granthoM ke sAtha prakAzita huA hai|

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24 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 . 4. "upadezapada mahAmantha' nAma se do bhAgoM meM zrImanmuktikamala jaina mohanamAlA, bar3odarA se kramaza: 1923 evaM 1925 meM prkaashit| granthAna 14500 sUtra saMyuktopadezapadavRtti zlokamAnena pratyakSaragaNanayA upadezapadavRtti kI prazasti kA antima vAkya, pR0 434 6. upadezapadavRtti dvitIyo bhAga: - Adya vaktavya (bhUmikA), pR0 6-7 7. sAhAyyamatra paramaM kRtaM vineyena rAmacandreNa / gaNinA, lekhaMzodhanAdikaM zeSaziSyaizca // upadezapadavRtti antima prazatti 8, pR0 434 pUvairyadyapi kalpiteha gahanA vRttiH.... yatno pmaasthiiyte| upadezapadavRtti (prArambhika), 9. jaina sAhitya kA bRhad itihAsa, bhAga-4, pR0 195, 10. vahI, pR0 195. 11. upadezapada gAthA 1-2 kI vRtti, pR0 2, 12. aidullahaM ca eyaM collagapamuhehiM attha samayammi / bhaNiyaM diLaMtehiM ahamavi te saMpavakkhAmi / / upadezapada 4 // collaga pAsaga dhaNNe-jUe rayaNe ya sumiNa cakke ya / cammajuge paramANu-dasa diTuMtA maNuyalaMbhe // upadezapada 5 // 13. upadezapada gAthA 6, 14. upadezapada gAthA 7, pR0 21, 15. dhaNNetti bharahadhaNNe siddhatthagapatthakheva theriie| avagiMcaNa melaNao emeva Thio maNuyalAbho / / upadezapada 8 16. rayaNetti bhinnapoyassa tesi nAso samuddamajhami / aNNe saMNaMbhi bhaNiyaM tallAhasamaM bu maNuyattaM // 10 // 17. upadezapada 30-36 18. uppattiya veNaiyA kammaya taha pAriNAmiyA ceva / buddhi cauvvihA khalu niddiTThA samayakeUhiM // upadezapada - 38 19. bharahasila-paNiya-rukkhe khuDDaga-paDasaraDa-kAya uccAre / / gaya-ghayaNa-gola-khaMbhe khuDDaga-maggitthi-paiputte // upadezapada - 40 20. nadIsUtra gAthA - 70-72, 21. upadezapada gAthA - 52-79, 22. itthI vaMtari saccitthitulla tIyAdi kahaNa vavahAre / hatthAvisae ThAvaNa gaha dIhAgarisaNe NANaM / upadezapada -93 23. kAge saMkhe vaMciya viNNAyaDa saTThiNa pavAsAI / / aNNe ghariNi pAricchA Nihi phuTTe rAya'NuNNAo // --upadezapada -85 24. upadezapada vRtti 84, pR0 61, 25. upadezapada gAthA 13, pR0 21, 26. vahI - gAthA 113, pR0 84, 27. haribhadra kA prAkRta kathA sAhitya, DA0 nemicaMdra zAstrI, pR0 182

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AcArya haribhadrasUri praNIta upadezapada : eka adhyayana : 25 28. golaga jabamayaNakke pavesaNaM dUragamaNa dukkhami / tattasalAgA khoho sIyalagADhatti kaDDaNayA / / upadezapada - 89 29. upadezapada gAthA 107-120, 30. haMsalivI bhUyalivI jakkhI taru rakkhasI ya boddhavvA / uDDI javaNi phuDukkI kIDI daviDIya siMdhaviyA // mAlaviNI naDi nAgari lADalivI pArasI ya boddhavvA / taha animittA yA cANakkI mUladevI ya / upadezapada vRtti gAthA - 2, pR0 81 31. lehe livIvihANaM vaTTakkheDDeNamakkharAlihaNaM / piTThimmi lihiyavAyaNamakkharaviMdAi suyaNANaM // upadezapada 109 32. upadezapada gAthA 117, pR0 86 (hari0 kA prA0 - - pR0 177) 33. upadezapada - gAthA 122-127 34. vahI gAthA 128 - 170, 35. upadezapada gAthA 139, pR0 109 (hari0 kA prA0 pR0 177) 36. upadezapada gAthA 202-211 37. vahI gAthA 258, pR0 180 38. vahI gAthA 224, 231 - 234 39. vahI gAthA 223 40. vahI gAthA 335-360 41. ajjhappamUlabaddhaM itto'NuTThANamo sayaM viMti / tucchamatullamaeNaM aNNe'bajjhappa satthaNNU // vahI, 368, 42. upadezapada gAthA 403-420, 43. vahI gAthA 736-768, 44. ko dhammo jIvadayA, kiM sokkhamaroggayA u jIvassa / ko ho sabbhAvo, kiM paMDiccaM ? pariccheo // kiM visamaM ? kajagatI, kiM laddhavvaM ? jaNo guNaggAhI / kiM suhagejjhaM ? suyaNo, kiM duggejjhaM khalo loo / / upadezapada gAthA 598-599 45. vahI gAthA 911-919 pR0 276-279, 50. haribhadra kA prAkRta kathA sAhitya, pR0 177 59. vahI, pR0 186 * - 109 / 1 kathA sAhitya, 46. vahI gAthA 988-994 47. vahI gAthA 1018 - 1031 48. vahI gAthA 1032-1033 49. prAkRta bhASA aura sAhitya kA AlocanAtmaka itihAsa - DA0 nemicandra zAstrI, kathA sAhitya,

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 jaina 'hindU' hI haiM, lekina kisa artha meM? vinAyaka dAmodara sAvarakara hindU dharma ke katipaya karmakAMDoM ke viruddha janmeM nae dharmoM ko lekara aksara eka UhApoha kI sthiti rahI haiN| balki kaI bAra to aisI sthitiyA~ gar3hI jAtI hai ki jo loga isa viSaya para apanA svatantra aura surakSita mata rakhate haiM unheM bhI, ve hindU haiM yA hindU dharma kA eka hissA haiM, isa para socane ko vivaza kara diyA jAtA hai jisase manomAlinya udbhUta hotA hai| isa vajaha se deza meM apriya vivAda bhI paidA hote rahe haiN| rASTrIya svayaMsevaka saMgha dvArA hAla hI meM hindutva para banAI gaI philma meM sikkha dharma ko hindU samudAya kA aMga banAe jAne ko lekara upajA vivAda isakA sabase tAjA udAharaNa hai| lekina uttara pradeza ke eTA jile ke eka skUla se sambandhita mAmale meM zIrSa adAlata ne yaha sApha kara diyA hai ki jaina samudAya hindU dharma kA hissA nahIM hai| mAnanIya suprImakorTa ke nyAyamUrti zrI esa0 bI0 sinhA aura nyAyamUrti zrI dalabIra bhaMDArI kI do sadasyIya khaNDapITha ne eTA jile ke kanyA jUniyara hAIskUla bAlavidyA maMdira ke eka zikSaka kI sevAyeM samApta karane se sambandhita mAmale meM apane 45 pRSTha ke phaisale meM yaha vyavasthA dI ki eka dharma vizeSa ke sadasya dvArA saMsthA ke saMcAlana mAtra se use alpasaMkhyaka samudAya dvArA saMcAlita saMsthA nahIM mAnA jA sktaa| adAlata ne isake pakSa meM saMvidhAna nirmAtAoM dvArA ise eka alaga dhArmika ikAI ke rUpa meM mAnyatA die jAne aura isake pramANa saMvida sabhA kI kAryavAhI meM maujada hone ke tathya kA ullekha bhI kiyA hai| adAlata kA yaha phaisalA yakInana donoM samudAyoM ke bIca kI sthiti ko spaSTa karatA hai| balki varSa 2001 kI janagaNanA ke anusAra karIba 42 lAkha kI jaina AbAdI ko yaha alpasaMkhyaka samudAya ke rUpa meM saMvidhAna pradatta tamAma adhikAroM se laisa bhI karatA hai| Akhira bhArata kI kula AbAdI kA yaha samudAya 0.4 pratizata hai| lekina savAla yaha hai ki kyA aise vaidhAnika phaisaloM se dhArmika samudAyoM ke antarsambandhoM meM bhI khaTAsa par3atI hai? nahIM ! yaha sukhada hai ki kAnUnI rUpa se pRthak dhArmika pahacAna ke bAvajUda jaina va hindU dharmAvalaMbiyoM ke bIca kabhI koI TakarAva nahIM dekhA gayA hai| donoM samudAya ke anuyAyiyoM ko Aja bhI eka

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jaina 'hindU' hI haiM, lekina kisa artha meM ? : 27 dUsare ke pUjA sthaloM meM zraddhA se jhukate dekhA jA sakatA hai| aisA sirpha jaina dharma ke Aloka meM hI nahIM dekhA jAnA caahie| saca to yaha bhI hai ki AnandamArgiyoM aura rAmakRSNa mizana se jur3e logoM ne bhI apane ko hindU dharma se pRthak eka alaga sampradAya ke rUpa meM sthApita karane kI lambI lar3AI ldd'ii| rAmakRSNa mizana kI khuda ko alpasaMkhyaka samudAya ghoSita karane kI yAcikA ko to bAkAyadA adAlata ne khArija kiyA thaa| lekina Aja bhI usake maThoM meM hinduoM kI AsthA kAyama hai| kyoM? bhAratIya mAnasa sarvadharma samabhAva kI sAMskRtika virAsata se nirmita hotA hai aura deza kI bahusaMkhyaka AbAdI apanI saMracanA meM hI nahIM, apanI soca meM bhI lokatAMtrika hai| yahI vajaha hai ki bahusaMkhyakoM ke dhArmika hitoM ke nAma para jaba bhI gubbAre bhare jAte haiM, to unako phUTate dera nahIM lgtii| dhArmika hiMsA va napharatoM se chalanI hote vaizvika samAja ko Aja aise hI jajbe kI jarUrata hai| baharahAla, hamArI tAkata hajAroM jAtiyoM va darjanoM saMpradAyoM se banatI hai| ina sabako sahejane ke lie jarUrI hai ki pRthak astitva rakhate hue bhI hama ekadUsare ko thAme raheM | vartamAna meM eka prazna atyanta carcA meM hai ki jaina hindU hI yA unakA apanA pRthak astitva hai| isa prazna ke samAdhAna ke sandarbha meM zrI vinAyaka dAmodara sAvarakara kA prastuta lekha atyanta prAsaMgika hai / AzA hai isa viSaya meM yaha lekha kucha samucita samAdhAna prastuta kara skegaa| - sampAdaka jJAtavya hai ki bhagavAna zrI RSabhadeva ko jahA~ jaina prathama tIrthaMkara mAnate haiM, vahIM zrImadbhAgavat ke anusAra ve aSTama avatAra haiM aura unheM AdibrahmA bhI kahate haiN| caubIsoM tIrthaMkara kSatriya kula ke the aura ina sabhI ke gaNadhara brAhmaNa the| Aja bhI aneka jaina saMta kSatriya aura brAhmaNa kula ke haiN| hindU zabda kI eka prAcIna vyAkhyA isa prakAra milatI hai - 'hiNDyate bhavAd bhavam itiye manyante te hindavaH' arthAt - AtmA eka bhava se dUsare bhava meM jAtI hai, aisA mAnane vAle hindU haiN| usI prakAra bhairu taMtra meM bhI likhA hai - 'hiMsA duhyate yasya hRdayaM saH hindU', arthAt-hiMsA se jisakA hRdaya duHkhI hotA hai, vaha hindU hai / isIlie jainAcAryoM ne kahA ki 'yadi koI hindU hI nahIM hai to vaha jaina kaise ho sakatA hai / ' vartamAna pariveza meM ina praznoM ke samAdhAna kI dizA meM san 1950 meM prakAzita prakhyAta krAntikArI, rASTrabhakta, svatantratA senAnI zrI vinAyaka dAmodara sAvarakara kA lekha ekabAra punaH prAsaMgika ho gayA hai, Aiye dekheM isa sambandha meM unake kyA vicAra haiM maiM hindU kyoM ? - isa samaya jainoM ke hindutva ke viSaya meM phira se 'vAda' upasthita huA hai| yadi 'hindU' zabda kI vyAkhyA pahale se hI ThIka huI hotI, to isa taraha ke 'vAda' upasthita nahIM hote| jaba taka hindU zabda kI spaSTa, anuttaraNIya (unanswerable ) evaM nirvivAda vyAkhyA sAmane nahIM AtI, taba taka yaha 'vAda' kabhI miTa nahIM sktaa| jaba karmaTha hindU hI "maiM hindU kyoM ? " - isa prazna kA spaSTa uttara nahIM de sakatA, taba

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28 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 saMzaya meM par3e hue dUsare logoM ko "tuma hindU kyoM ?" kaise samajhAyA jA sakatA hai ? hindutva kI spaSTa vyAkhyA Aja taka nizcita na hone kA mukhya kAraNa yaha hai ki 'muslima dharma yA IsAI dharma kI taraha hindU dharma bhI kisI eka viziSTa grantha para yA eka viziSTa paigambara Adi ke svarUpa para AdhArita hai' - yaha bAta pratyeka vyakti mAnane lgaa| dUsarI dizA- bhUla yaha huI ki 'hindU-dharma' kA artha 'hindutva' hI mAnA gyaa| isa zatAbdI meM jo lagabhaga 50 ke karIba vyAkhyAe~ huI haiM, ve isI galata dRSTikoNa se banI haiN| unameM se bahuta sI vyAkhyAe~ nATezana eNDa kaM. dvArA prakAzita kie 'Who is Hindu' isa pustaka meM saMgRhIta haiM / unako dekhane se uparyukta kathana kI satyatA siddha hotI hai| hindutva kI vyAkhyA- isaliye maiMne 'hindutva' kI vyAkhyA uparyukta prAcIna vicAroM ko chor3akara usa zabda ke mUla itihAsa ke anusAra karane kI koziza kI hai| jaba aneka arthoM ke kAraNa saMkliSTa hue artha kA mukhyArtha evaM usakA marma nizcita karanA hotA hai, taba usa zabda ke mUla ko dekhakara usake itihAsa ke anusAra calane se usa zabda kA mukhyArtha mila jAtA hai| isI mArga kA avalambana karake 'hindU' zabda kI vyutpatti, utpatti evaM itihAsa ke AdhAra para hindutva kI naI vyAkhyA karane kA prayatna kiyA hai| isase kevala dhArmika dRSTikoNa se hI usa zabda ko dekhane se prAcIna vyAkhyAoM meM jo gar3abar3I thI, vaha nahIM rahatI hai aura nirvivAda aitihAsika AdhAra para suspaSTa, sarvasaMgrAhaka evaM buddhigrAhya vyAkhyA bana jAtI hai| vaha vyAkhyA pAralaukika zraddhA, adRSTa-viSayaka tattvavAda, grantha- vizeSa yA vyakti kI dhArmika niSThA kI vAdagrasta nIMva para se nahIM banI hai| ataH yaha buddhi kI kisI bhI kasauTI para TikatI hai "Asindhu sindhuparyantA yasya bhArata - bhUmikA / pitRbhUH puNyabhUzcaiva sa vai hinduriti smRtaH / / " artha - sindhu nadI se lekara samudra - paryanta kI bhAratabhUmi (hindabhUmi) jinakI pitRbhU - arthAt pUrvajoM kA sthAna aura puNyabhU arthAt dharmasaMsthApaka, pravartaka, tIrtha, bhASA Adi kA sthAna hai; ve saba hindU haiN| saubhAgya se yahI vyAkhyA svAmI zraddhAnanda, mahAtmA haMsarAja, bhAI paramAnanda prabhRti AryasamAjI bhAiyoM ne atyanta utsukatA evaM saMtoSa se sabase pahale

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* jaina 'hindU' hI haiM, lekina kisa artha meM ? : 29 svIkRta kI / ratnAgirI, nAsika, pUnA, nAgapura aura anya sthAnoM kI hindUsabhAoM ne isa vyAkhyA ko svIkAra kiyA hai| hinda mahAsabhA meM yahI vyAkhyA mAnI jAtI hai| isa vyAkhyA ko samajhane ke lie prathamataH 'hindU' zabda ke viSaya meM pratyeka vicAraka hindU ko nimna vidhAnoM ko khyAla meM rakhanA jarUrI hai| kucha vidhAna - (1) 'hindU' zabda kisI dharmagrantha, Izvara - preSita dUta, avatAra yA devatA ke nAma para se nahIM nikalA hai| vedoM kA jo anuyAyI hai vaha 'vaidika', 'krAisTa' kA jo anuyAyI vaha 'krizciyana', 'jina' kA jo anuyAyI vaha jaina; 'buddha' kA jo anuyAyI vaha bauddha, jo zivapUjaka vaha zaiva, viSNupUjaka vaha 'vaiSNava', isa prakAra kisI bhI dharmagrantha, paMtha yA vyakti ke sAtha 'hindU' zabda dharmadRSTi se baMdhA nahIM hai - yaha usakI utpatti se spaSTa jJAta hotA hai| jaise muhammada paigambara ke kurAna ke pAralaukika saMdeza ko mAnanevAlA muslima, advaita ko mAnanevAlA 'advaitI', nAnakaguru ke pAralaukika saMdeza ko mAnanevAlA 'sikkha' ityAdi zabda haiM; usI prakAra kA 'hindU' zabda nahIM hai / 'hindU' zabda ke dhAtvartha aura upayoga se spaSTa hotA hai ki yaha zabda kisI pAralaukika tattva, mata yA paMtha ke anuyAyI kA vAcaka nahIM hai| (2) 'hindU' zabda kI utpatti 'siMdhu' zabda se huI hai| 'vedoM' meM unake apane samaya ke rASTra ko 'saptasiMdhu' nAma se sambodhita kiyA hai, usI prAcIna samaya meM musalamAnoM ke udaya ke pUrva maiM saikar3oM varSoM se prAcIna pArasI hamAre rASTra ko usI 'saptasiMdhu' zabda se nikale hue 'haptahiMdu' nAma se sambodhita kiyA karate the| prAcIna bebiloniyana hamAre deza ko 'siMdhu' kahate the| usa zabda ke isa prAcInatama artha kA Aja bhI avaziSTa aura pratyakSa pramANa yaha hai ki 'siMdhu nadI ke kinAre para sthita eka prAnta kA vahI prAcInatama nAma hamezA rahA hai aura abhI bhI use siMdhu deza, siMdhu rASTra (siMdhu, siMdha) aisA kahate haiN| 'siMdhu' zabda kA hI prAkRta bhASA ke ('sa' kA 'ha' hone ke) niyamAnusAra 'hindU' yaha prAkRta zabda bnaa| isa zabda ke isa atyanta saMkSepa meM batAye gaye utpatti ke itihAsa se yaha spaSTa ho jAtA hai ki 'hindU' yaha zabda vedakAla meM saptasiMdhu isa ati prAcIna mUlarUpa se kisI bhI pAralaukika mata kA yAnI dharma kA nidarzaka na hokara eka deza kA yAnI eka viziSTa rASTra kA vAcaka rahA hai| isakA artha- sarvasva * mUlataH dharmaniSTha na hokara dezaniSTha yA rASTraniSTha hotA hai| eka prAcIna ullekha - 'bhaviSyapurANa' meM isa viSaya kA eka ullekha jitanA kautukapUrNa hai, utanA hI spaSTa hone ke kAraNa isa zabda ke vAstavika

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30 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 artha ke eka bahuta purAne pramANa ke rUpa meM use yahA~ de sakate haiN| zAlivAhana . nAma ke rAjA ke samaya ke varNana ke prasaMga meM isa purANa meM likhA hai jitvA zakAn durAdharSAn, cInataittiridezajAn / vAlhIkAn kAmarupAMzca romajAn kharajAn zaThAn / / teSAM kozAn gRhItvA ca daNDayogyAnakArayat / sthApitA tena maryAdA mlecchAryANAM pRthak-pRthak / / sindhusthAnamiti prAhuH rASTramAryasya cauttamasa / mlecchasthAnaM paraM sindhoH kRtaM tena mahAtmanA / / " -(bhaviSyapurANa, pratisarga parva, A. 2) artha- isakA matalaba hai ki zakAdikoM ko jItanevAle usa AryarAjA ne apane zreSTha AryarASTra kI 'sindhu' yahI sImA rkhii| 'sindhu' ke isa pAra (pUrva) ke deza kA 'sindhupradeza' aura usa pAra (pazcima) ke deza kA 'mleccha pradeza' nAma pdd'aa| ina zlokoM se yaha spaSTa hotA hai ki prAcIna kAla meM bhI 'sindhu" (hindU) zabda kisI dharmavizeSa kA vAcaka nahIM thaa| ___ 'jaina' hindU kyoM?- 'hindU' zabda kA yahI rASTraniSTha artha jainiyoM ke prAcIna sAhitya meM ni:saMdigdhatA se svIkAra kiyA gayA hai| isa bAta ko jaina vidvAn avazya jAnate haiN| jaina sAhitya meM 'hindU' zabda kA gaurava se ullekha hai aura 'hindU' kA artha hai 'Arya, jo hiMsA ko yA hIna karmoM ko burA mAnatA hai, usakI nindA karatA hai'- isa taraha usakA vizleSaNa kiyA hai| hindU zabda ko jaina, vaidika, zAkya, zaiva, sAMkhya yA vaiSNava- isa taraha kisI vizeSa dharmoM se athavA dharmamatoM se sambandhita nahIM kiyA hai| jisa Aryapaddhati ko jaina bar3e abhimAna se mAnate Aye haiM, usI artha se 'hindU' zabda kA bhI unake sAhitya meM gaurava se prayoga huA hai| ina saba kAraNoM se yaha spaSTa hai ki 'hindU' zabda kI vyAkhyA kisI bhI dharmaniSTha artha para hI upasthita karanA bar3I moTI bhUla hai| 'hindU' zabda mUlataH dezavAcaka-rASTravAcaka (yA prajAvAcaka) hai| usakA mukhya AdhAra 'AsiMdhu-siMdhu' hI hai| 'AsiMdhu-siMdhu' bhAratabhUmi meM atyanta prAcInakAla se jinake pUrvaja paramparA . se nivAsa karate Aye haiM, isI rASTra meM pracalita saMskRti, gar3he gaye itihAsa, bolI gayI bhASA, anusaraNa kiye gaye dharma, jinake saMskRti, itihAsa, bhASA

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jaina 'hindU' hI haiM, lekina kisa artha meM? : 31 * aura dharma haiM; ve saba hindU haiM, usa rASTra ke 'ghaTaka' haiN|| yahI satya sUtrarUpa se ukta zloka meM kahA hai| hindutva kI aitihAsika evaM sArtha vyAkhyA yahI hai ki 'jisakI yaha AsiMdhu-siMdhu-taka bhArata-bhUmi, pitRbhUmi aura puNya-bhUmi hai; vaha hindU hai arthAt vyakti ke sadRza jo dharma va paMtha isa hindU jAti meM evaM isa hindustAna meM janme, yAnI jisa-jisa dharma kI va paMtha kI yaha bhAratabhUmi, pitRbhUmi aura puNyabhUmi hai; vaha pratyeka dharma evaM paMtha 'hindU' hai| ina vividha dharmoM meM va paMthoM meM satya kauna-sA aura zreSTha kauna-sA? isakA vyAkhyA se bilakula sambandha nahIM hai arthAt 'hindUdharma' yaha nAma kisI eka viziSTa dharma kA yA paMtha kA vAcaka nAma yA paMtha yA dharma-vizeSa kA abhinna nAma nahIM hai| varan jina aneka dharmoM kI evaM paMthoM kA yaha bhAratabhUmi, pitRbhUmi, evaM puNyabhUmi hai; una sabhI ko, sammilita karanevAle dharmasaMgha kA 'hindUdharma' yaha nAma hai| hindutva kI yaha vyAkhyA hamAre jaina-baMdhuoM ke pakSa meM bhI kaisI ThIka milatI hai, dekhie jaina bhAratavAsI haiM- koI bhI niSThAvaMta bhAratIya jaina isa bAta se kabhI bhI inakAra nahIM karegA ki 'bhAratabhUmi usakI mAtRbhUmi hai|' bhagavAn mahAvIra, bhagavAn buddha ke sadRza eka gaNataMtrazAlI suvikhyAta kSatriya jAti meM janme the| yahA~ aneka bar3e-bar3e pracAraka sAdhu, zrAvaka, zramaNa Adi hue haiM, cIna, arebiyA, rUsa Adi meM nhiiN| saMsAra kA anya koI bhI deza inakI 'pitRbhUmi' kA 'pitRloka' kA sthAna nahIM pA sktaa| yaha vastusthiti nirvivAda hai, yaha svayaMsiddha itihAsa hai| itane hI nirvivAda rUpa se yaha bhI siddha hai ki jainadharma ke mUlAdhAra tIrthaMkarAdi, dharmadhuraMdhara mahApuruSa, zAstA, dharmagrantha, tIrthakSetra Adi isI bhAratabhUmi meM hI udita hue haiM, evaM apane astitva se isI ko pAvana karate Aye haiN| yahI bhAratabhUmi jainoM kI bhI puNyabhUmi (Holy Land) hai| musalamAnoM kI dharmabhUmi jaise arebiyA; yahUdI aura IsAioM kI puNyabhUmi jaise pelesTAina; jairusalema; pArasiyoM kI jaise parziyA; vaise hI jainoM kI dharmabhUmi, puNyabhUmi yaha 'bhAratabhUmi' hai| isI bhAratabhUmi meM jainadharma paidA huA aura yahIM usakA vikAsa huaa| __ arthAt jisakI yaha bhAratabhU, pitRbhU evaM puNyabhU hai, vaha hiMdU- isa vyAkhyA ke anusAra bhAratIya 'jaina' sampUrNata: 'hindU- haiM, yaha nizcita hai| kisI bhI jaina

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32 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 baMdhu ko pUchie ki usakI pitRbhUmi kyA hai?' to vaha yaha avazya kahegA ki - usakI pitRbhUmi yaha 'bhAratabhUmi' hai| Apa kisI bhI jaina bandhu ko pUchie ki usakI puNyabhUmi, dharmabhUmi kauna hai? to yaha kahegA ki 'yahI bhaartbhuumi|' arthAt ina uparokta do bAtoM se hI spaSTa ho jAtA hai ki jaina bandhu nirvivAda hindU haiN| __'hindU' kI hI zAkhA- 'hindU' zabda kI uparokta vyAkhyA kA jainadharma ke svAtantrya se koI bhI virodha nahIM hai| vaidikadharma, jainadharma, bauddhadharma svataMtra hoM yA paraspara eka-dUsare kI zAkhA hoM, astivAdI hoM yA nAstivAdI hoM, ina kisI bhI prakAra ke paralokaviSayaka-tattvajJAna para yA dharma para hindutva kI yaha vyAkhyA AdhArita hI nahIM hai| isIlie isa vyAkhyA kI dRSTi se apane ko 'hindU' kaha lene mAtra se apanI dhArmika svatantratA meM yA gaurava meM yA zreSThatA meM thor3I bhI nyUnatA Ane kA bhaya jaina-baMdhuoM ko rakhane kI AvazyakatA nahIM hai| jainoM ko hI kyoM, vaidika, bauddha, sikkha, liMgAyatAdi-kisI bhI bhAratIya dharma yA paMtha ko isa taraha kA bhaya isa vyAkhyA ke kAraNa nahIM rhtaa| yaha vyAkhyA ina dharmoM ke viSaya meM nirvivAda rUpa se yaha bAta spaSTa karatI hai ki 'cU~ki sAre dharma yA paMtha isa bhAratIya jAti meM evaM isa bhAratabhUmi meM hI paidA hue haiM aura vikasita hue haiM, yahI bhAratabhUmi pitRbhUmi evaM puNyabhUmi hai|' isa bAta ko eka zuddha aitihAsika satya hone ke kAraNa vaidika, avaidika, sikkha, bauddha yA jaina koI bhI hindU sAbhimAna svIkAra karake svayaM mAneMge aura sagarva kaheMge ki- "yaha bhAratabhUmi hamAre jainoM kI yA hamAre vaidikoM kI 'pitRbhUmi' hai,"- isameM koI saMzaya nahIM hai| lekina phira jaina-bandhuoM ko isa viSaya meM saMzaya kyoM utpanna huA? jaba bahuta-se jaina baMdhu sAbhimAna apane ko 'hindU' kahate haiM, taba dUsare kucha jaina loga apane ko 'hindU' kyoM nahIM kahate?- isakA vicAra karanA caahie| apane ko hindU nahIM mAnane vAle jaina-bandhuoM ke AkSepoM kA samAdhAna uparokta vyAkhyA ke anusAra ki 'kevala jaina hindU haiM', - yaha kahakara karane para aura hindutva ke uparokta sacce artha ke anusAra 'hindU' zabda kI dezaniSTha aura rASTraniSTha vyAkhyA karane para bhI jina AkSepoM ke kAraNa ve loga apane ko 'hindU' kahane meM Darate haiM, ve AkSepa mUlataH laMgar3e haiN| unakA mukhya AkSepa hai- "jainadharma 'hindUdharma' se mUla se hI svatantra hai, vaha hindUdharma kI zAkhA nahIM hai, ataH jaina 'hindU' nahIM haiN|"

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jaina 'hindU' hI haiM, lekina kisa artha meM? : 33 AkSepoM kA nirasana- unakA yaha AkSepa vastuta: vaidikadharma para hai| unakA kahanA hai ki jainadharma vaidikadharma kI zAkhA na hokara vaha eka svataMtra dharma hai| unakA yaha kahanA ThIka hai, tathA usase kevala itanA hI niSkarSa nikalatA hai ki jaina vaidika nahIM haiN| parantu isa kAraNa unake 'hindU' hone meM koI bAdhA nahIM hai, yaha 'hindU' zabda ke satyArtha se spaSTa hai| 'jina' aura 'veda' ina zabdoM se bane 'jaina' aura vaidika'- ye donoM zabda jitane nirvivAda rUpa se dharmaniSTha, eka pAralaukika evaM AdhyAtmika tattva-paddhati ke yA dharmagrantha ke dyotaka haiM; utanI hI nirvivAdatA se 'hindU' zabda kisI dharma-vAcaka zabda se nahIM banA hai| apitu vaha mUlata: aura mukhyata: dezaniSTha aura rASTraniSTha hai| 'jo veda kA anuyAyI hai vaha hindU'-aisA 'hindU' zabda kA pUrA artha nahIM hai| parantu 'hindU' zabda kA 'vaidika' zabda ke sthAna para galatI se upayoga hone ke kAraNa hI hamAre kucha jaina-baMdhuoM ko isa zabda kA tyAga karane kI icchA hotI hai| parantu uparokta 'hindU' zabda kI vyAkhyA para jise hindU mahAsabhA ne bhI svIkRta kiyA hai, yaha AkSepa nahIM A sakatA hai| ata: isa vyAkhyA ke anusAra ye dUsare pakSa ke loga bhI apane ko hindU mAneMge? kyoMki vyAkhyA ke kAraNa vaidikadharma se jainadharma kA svAtantrya saMrakSita rakhane meM unako kisI prakAra kI pAbandI nahIM hai| kaunasA dharma svataMtra hai, yA zAkhA hai- yaha usakA viSaya hai hI nhiiN| yaha vyAkhyA itanA hI dekhegI ki 'dharma svataMtra ho yA kisI dharma kI zAkhA ho, hamArI isa bhAratIya jAti meM janma lene ke kAraNa usakI 'pitRbhUmi' evaM 'puNyabhUmi' AsiMdhusiMdhu bhAratabhUmi hI hai, yA nahIM?' galata vyAkhyA ke kAraNa nAsamajhI ho gaI- jo veda ko pramANa mAnatA hai, vahI 'hindU' hai- aisA samajhane kI bhUla hama sabase ho gii| isI bhUla ke kAraNa hindU-rASTra ke avaidika-jaina bauddha, sikkha Adi ke mana meM jo kaluSatA utpanna huI hai; usakA doSa inakA akele kA nahIM hai| 'jo vaidika, vahI hiMdU' aisA hama jaba taka bhUla se kahate Aye, taba taka jinako vedaprAmANya mAnya nahIM thA, jinakI niSThA 'jaina-bauddhaprabhRti dharma svatantra dharma haiM'- yA thI, unako vaidika ke artha meM hI upayoga kie gaye 'hindU' zabda ke tyAga karane kI svabhAvata: icchA huii| hindUrASTra ke bahusaMkhyaka loga Aja bhI 'zruti-smRti purANokta sanAtanadharma ke anuyAyI hone ke kAraNa bahusaMkhyaka ke nAma para usa samAja * ko sthUla lakSaNa se sambodhita karate haiM, isameM kisI ne bhI kisI bhI hetu puraskAra yA dRSTahetu se 'vaidika' artha meM 'hindU' zabda kA upayoga kiyA- aisI bAta nahIM

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34 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 hai; tathApi atyanta vizAla, vividhArthaka evaM bahusaMgrAhaka zabda kA nicUka artha - nizcita kara usakI sunizcita vyAkhyA karane kA prayatna karanA kaThina thaa| pUrvAcAryoM ne dizA bhUla se aneka vyAkhyA karake usa zabda ko tor3a-maror3akara usako nizcita arthavAlA banAne kA prayatna kiyA aura tabhI 'hindU' zabda kI spaSTa bahutAMzI nirNAyaka vyAkhyA prApta huii| aba isa vyAkhyA ke anusAra 'vaidika' yA 'sanAtanI' baMdhu hI kevala 'hindU' nahIM, yaha siddha huA hai; taba sabako gata-bhUloM ko chor3akara isa pitRpUjya hindutva kI dhvajA ke nIce ikaTThA honA ucita hai| 'zrutismRtipurANokta hI kevala hindU haiM' isa galata vyAkhyA ke kAraNa tathA 'hindU' zabda 'parakIya' hai- isa bhrama ke kAraNa hI eka bAra vaidika dharma ke kaTTara abhimAnI AryasamAjI bhAiyoM ne bhI 'hindU' zabda svIkAra nahIM kiyA thA parantu isa vyAkhyA ke kAraNa evaM vaha zabda vaidika zabdotpanna nahIM hai- isa saMzodhana ke kAraNa vaha zabda AryasamAjiyoM ke dvArA svIkRta huA hai| usI prakAra isa vyAkhyA ke anusAra hamAre jaina bhAiyoM ko bhI usa artha kI apekSA usa zabda ko aMgIkAra karanA caahie| kucha phuTakara AkSepa- isase 'jaina dharma' vaidika dharma kI zAkhA na hokara vaha eka svatantra dharma hai; ata: jaina vaidika nahIM hai' kevala yahI siddha hotA hai| 'hindU' zabda kA isa AkSepa se koI sambandha nahIM hai| isa uparokta kathana se 'hindU' kaha lene meM jo jaina bhAiyoM kA AkSepa hai, usakA jisa taraha samAdhAna ho sakatA hai; usI taraha zeSa phuTakara AkSepoM kA bhI samAdhAna ho sakatA hai| udAharaNArtha unakA yaha AkSepa hai ki 'prAcIna itihAsa meM jaina aura hinduoM ke bIca meM jhagar3e hue haiM, ata: jaina apane ko hindU kaise kaheMge?' isa AkSepa meM bhI 'hindU' zabda ko 'vaidika' artha ke upayoga meM lAne kI bhUla hai| usa AkSepa ko isa taraha kahanA cAhie- "jaina aura vaidikoM ke bIca pIche aura Aja jhagar3e hote haiM, ata: 'jaina' apane ko 'vaidika' kaise kaheMge?" hinda zabda ke uparokta mUla evaM nizcita artha meM prayukta usa zabda para yaha AkSepa nahIM lagatA hai| phira hamako yaha socanA cAhie ki dhArmika jhagar3e dharmatattva nahIM hote haiN| yadi unako dharmatattva mAnane lageM, to koI bhI dharma yA paMtha akhaMDa nahIM ho sktaa| vaidika aura jainoM meM jisa taraha jhagar3e hue haiM; usI taraha vaidikoM meM bhI jhagar3e hue haiN| 'zaiva' aura 'vaiSNavoM' ke, 'sanAtanI' aura 'AryasamAjiyoM' ke jhagar3e hue haiN| tukArAma kA chala maMbAjI buvA ne kiyA, isalie kyA unameM se kisI ne "hamAre pratipakSI vaidika haiM, ata: maiM vaidika nahIM hU~"- aisA kahA hai? jainoM meM bhI jhagar3e

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jaina 'hindU' hI haiM, lekina kisa artha meM? : 35 / kyA kama hue haiM? digambara aura zvetAmbara, 'yaha jaina rAjakula' aura 'vaha jaina rAjakula', yaha jaina jAti zreSTha yA vaha? isa prakAra ke jhagar3e ho rahe haiM; isalie kyA digambara jaina pratipakSI zvetAmbara jaina se jhagar3ate haiM, ata: hama jaina nahIM haiM- aisA kaheMge? jhagar3oM ke viSaya meM kaheM, to hamAre hindU rASTra ke vaidika, bauddha, jaina, sikkha, liMgAyata, Arya, brahmasamAjI, sanAtanI, sudhAraka prabhRti upAMgoM ke jhagar3e saMsAra ke kisI bhI anya dharmoM ke Apasa ke jhagar3oM se tulanAtmaka dRSTi se, saumya, kama aura apavAdamaya haiM- yaha itihAsa muktakaMTha se udghoSita karatA hai| musalamAnoM meM sunnI kI ziyoM ne, khalIphoM kI khalIphoM ne, bahAiyoM kI bina-bahAIyoM ke dvArA kI gaI katleM, die hue zApa-pratizApa, pIr3hI dara pIr3hI kiye gaye chala evaM dveSa dekhie| lekina sunnI yA ziyA, yA bahAI koI bhI 'apanA pratipakSI musalamAna hai, ata: maiM musalamAna nahIM'- aisA kahatA hai? IsAiyoM meM kevala 'tuma proTesTeMTa, maiM kaitholika' isa prazna para hI sira kaTate the| eka samaya popa ne isIlie proTesTeMTa paMtha ke saMpUrNa nIdaralaiMDa ko prANAnta kI sajA de dii| pacAsa-pacAsa lAkha logoM kI eka sAtha 'proTesTeMTa' isa eka nAma se kahakara ziraccheda kI sajA de dii| lekina kyA proTesTeMTa yA kaitholikoM ne 'vaha IsAI hai, isalie hama IsAI nahIM' aisA kahA hai? bhArata meM bhI bhAIbhAI meM yuddha hote the, isalie kyA 'usa sahodara bhAI ke mA~-bApa mere mA~-bApa nahIM haiM'- aisA dUsarA bhAI kahegA? ye sAre AkSepa 'hindU' zabda ko 'vaidika' yA 'sanAtanI' isa eka hI upAMga meM lagAne kI bhUla se hue haiN| yaha bhUla sudhAra lI jAye, to ye AkSepa mUla meM hI kaise nirarthaka haiM- yaha uparokta digdarzaka carcA se hamAre jaina bhAIyoM ko hI nahIM; varan vaidika, liMgAyata, buddha, sikkha prabhRti sabhI dharmiyoM kI samajha meM A jAegA- aisI hameM AzA hai| hama sage jAti-bhAI haiM- hama saba kI pitRbhUmi yahI bhAratamAtA hai| hama sabakI pitRbhASA evaM mAtRbhASA aura dharmabhASA bhI yahI eka saMskRta yA prAkRta hai| hamAre saba dharmasaMsthApaka, IzapreSita avatAra aura AcArya vaziSTha, vyAsa, buddha, mahAvIra, zaMkara, dayAnanda, hamAre isa hindU jAti ke sAmayika pUrvaja haiN| prAcIna kAla meM hama sabake sAmayika pUrvajoM meM AryoM meM hI nahIM, kintu AryaanArya nAgAdi kula meM bhI jaba anuloma-pratiloma vivAha satata hue the, aura Aja bhI sikkha aura vaidika, vaidika aura jaina, jaina aura AryoM meM ziSTAcAra se vivAha hote haiM; taba se hama saba eka hI raktabIja ke sage jAta-bhAI haiN| ekajAti, ekajIvI haiN| hamArA itihAsa vaidikakAla se sAmayika hai| yavana, hUNa,

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36 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 zaka, barbara Adi prAcIna aura arvAcIna mlecchoM ke AkramaNoM ke saMkaTa sabako samAna the| vaidikoM ke jo parazatru, vahI jainoM ke; jo jainoM ke, vahI sikhoM ke| una sAmayika zatruoM se aura parakIya AkramaNakAriyoM se jina gaMbhIra yuddhoM ko kara unako harA diyA, ve rASTrIya mahAyuddha bhI hamane eka hiMdU-dhvajA ke nIce hI kiye aura Age bhI kreNge| upasaMhAra- parantu mahAmaMtra ke sadRza 'hindU' zabda kA bilkula durupayoga aura durAcAra nahIM ho isake lie hama sabako prayatna karanA caahie| 'hindU' zabda kA Aja taka hara eka ke dvArA apanI icchA ke anusAra artha lekara durupayoga karane ke kAraNa hI vaidika, jaina, sikkha, Adi meM anAvazyaka manomAlinya utpanna huaa| isa Apatti se dUra rahane ke lie jina do bAtoM ko karanA cAhie ve nimna prakAra haiM (1) hindutva kI vyAkhyA sarakAra dvArA likhA lenI caahie| 'vyAkhyA' kA artha hai 'akhaNDa meM khaMDa krnaa|' trikoNa, caukona kI gaNitIya vyAkhyA kI sImA bhI zaMkAkula hotI hai| phira samAja kI yA dharma kI koI bhI vyAkhyA apane sImApradeza meM kucha aMza meM vivAdAspada rahegI hii| lekina anya vyAkhyAoM meM se adhika sarvasaMgrAhaka aura kisI bhI dharma svAtaMtrya meM yA dharmatattva meM bAdhA upasthita na karate hue kevala aihika pratyakSAvagamya aura aitihAsika lakSaNoM para AdhArita hindutva kI uparokta "AsiMdhusiMdha-paryantA'' yaha vyAkhyA hama sabako yAda rakhanI cAhie aura sarakAra dvArA likhA lenI cAhie; isase sarakAra ko bhI 'hindU' kauna- yaha nizcita karane meM svacchandatA nahIM rahegI aura AgAmI janagaNanA meM jisakI-jisakI yaha bhAratabhUmi, pitRbhUmi evaM puNyabhUmi hai, vaha 'hindU' isa vyAkhyA ke anusAra bhAratIya- vaidika, jaina, Arya, sikkha, liMgAyata, bauddha prabhRti aura hindU bhAI Adi ko dharma svatantra kahakara bhI hindU likhane ke lie sarakAra ko majabUra kiyA jA skegaa| hara eka ko apanA dharma aisA kahanA cAhie- vaidika hindU, sikha hindU, bauddha hindU, liMgAyata hindU aadi| isase apanA vaidika yA jaina yA bauddha dharma svataMtra rakhAne meM kisI bhI prakAra kI pAbaMdI nahIM rahegI, aura hindUrASTra meM se pRthak jAne kA bhI rASTraghAtaka, saMskRtighAtaka yA phira AtmaghAtaka kRtya karane kI naubata nahIM aayegii| (2) 'hindU' zabda upayoga meM lAnA siikhie| 'hindU' zabda yaha eka 'sanAtana' dharma kiM vA 'vaidika' dharma ke anuyAyiyoM ko hI lagAne kI Adata chor3anI caahie| 'vaidika aura jaina' aisA kahanA cAhie, 'hindU aura jaina' aisA

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jaina 'hindU' hI haiM, lekina kisa artha meM? : 37 kahanA galata hai| jo hindU mahAsabhA yA hiMdU saMghaTaka vaidika, jaina Adi sabhA hindU bhAiyoM ko ekatrita karane ke lie prayatna karate haiM, unake bhASaNoM meM aura lekhoM meM yaha hAsyAspada, parantu atyanta hAnikAraka 'vadatovyAghAta' hamezA hotA hai| icchA mur3a gayI, to jIbha mur3atI nhiiN| buddha, sikkha, jaina ye hindU hI haiMyaha siddha karane vAle lekha meM 'jaina aura hindU', jainoM kI saMkhyA itanI hai aura hindU kI itanI'; 'sikkhoM ke nAyakoM ko hindU ke nAyakoM se mataikya karanA cAhie' aise vAkya binA samajhe upayoga meM lAe jAte haiN| isase 'jo vaidika, yA sanAtanI vahI hindU'- aisA kuartha usa vAkya se nikalatA hai jabaki 'hindU' yaha zabda vaidika, jaina, sikkha Adi apane yacca yAvat hindU bhAiyoM ko samAne vAlA hai- yaha kukhyAta vidhAna lUlA par3a jAtA hai| ataH apane ko kabhI bhI 'hindU aura jaina, hindU aura sikkha, hindU aura AryasamAjI'- isa taraha atyanta AtmaghAtaka prayoga nahIM karanA caahie| vaidika aura sikkha, vaidika aura jaina, sanAtanI aura AryasamAjI, aise zuddha prayoga karane cAhie tathA 'hindU' zabda kA apane akhila hindU rASTra ke ullekha ke lie upayoga meM lAnA caahie| vinAyaka dAmodara sAvarakara ke uparyukta lekha se adhika aMzoM meM sahamati rakhate hue jaina terApantha samAja ke pratiSThita AcArya mahAprajJa ne abhI hAla hI ke paMjAba (koTakapurA) meM diye eka sambodhana meM kahA ki dharma ke AdhAra para bahusaMkhyaka evaM alpasaMkhyaka bheda karanA sarvathA anucita hai| ApakA mata hai alpasaMkhyaka aura bahusaMkhyaka kA vibhAga dharma ke AdhAra para kiyA gayA hai| yaha bahuta hI vivAdAspada hai| dharmoM kA vargIkaraNa samIcIna nahIM hai isalie isa vibhAjana kA AdhAra apuSTa hI nahIM apitu punazcintanIya bhI hai| bhAratIya saMskRti meM dharma ko do pramukha dhArAe~ rahI haiM1. brAhmaNa paramparA, brAhmaNa dhrm| 2. zramaNa paramparA, zramaNa dhrm| brAhmaNa paramparA meM aneka sampradAya rahe haiN| DhAI hajAra varSa pahale zramaNoM ke bhI aneka sampradAya the| vartamAna meM zramaNoM ke do sampradAya vidyamAna haiM- 1. jaina dharma aura 2. bauddha dhrm| brAhmaNa paramparA ke aneka dharmoM kA ullekha kiyA jA sakatA hai- sanAtana dharma, vaiSNava dharma, zaiva dharma, zAkta dharma aadi| svataMtra dharma kI vyavasthA ke lie ina do tathyoM para vimarza kiyA jAtA hai1. dharma kA pravartaka kauna?

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38 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 2. dharma kA AdhArabhUta athavA mAnya graMtha kauna-sA? hindU-dharma yaha nAma cala rahA hai| bIsavIM zatAbdI ke lekhakoM aura vaktAoM ne isakA pracura upayoga kiyA hai, kintu tathyoM ke AdhAra para yaha sahI nahIM hai| hindU dharma kA pravartaka kauna- isa prazna kA koI saMtoSajanaka uttara prApta nahIM hai| hindU dharma kA AdhArabhUta athavA mAnya graMtha kauna-sA? isa prazna kA uttara bhI upalabdha nahIM hai| isa avasthA meM 'hindU dharma' yaha prayoga vivAdAspada hai aura isa AdhAra para kie jAne vAle nirNaya bhI sahI nahIM ho skte| isa viSaya meM vinAyaka dAmodara sAvarakara kA abhimata ullekhanIya hai_ hindU zabda ko kisI bhI dharmaniSTha artha para hI upasthita karanA bar3I moTI bhUla hai| hindU zabda mUlata: dezavAcaka, rASTravAcaka hai| isakA mukhya AdhAra Asindhu-sindhu hI hai|' - hindU zabda samAja aura rASTra kA vAcaka hai, taba hindU zabda ko dharma ke AdhAra para bahusaMkhyaka kaise mAnA jA sakatA hai? jaise vaidika paramparA meM vaiSNava eka sampradAya hai, vaise hI zramaNa paramparA kA eka sampradAya hai- jain| zramaNa paramparA aura vaidika athavA brAhmaNa paramparA- donoM prAcIna haiN| isalie vaiSNava aura jaina meM alpasaMkhyaka aura bahusaMkhyaka kA bheda nahIM kiyA jA sktaa| samAja praNAlI ke AdhAra para islAma aura IsAI dharmoM ko alpasaMkhyaka aura hindU samAja ko bahasaMkhyaka mAnA jA sakatA hai, kintu dharma ke AdhAra para bahusaMkhyaka aura alpasaMkhyaka vibhAga nahIM kiyA jA sktaa| isalie bahusaMkhyaka aura alpasaMkhyaka kI samasyA para nae sire se ciMtana honA caahie|

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zramaNa, varSa 57, aMka 3-4 julAI - disambara 2006 jaina sAhitya meM zikSA kA svarUpa ajaya kumAra gautama * bhArata kI prAcIna zikSA paddhati kA uddezya thA caritra kA saMgaThana, vyaktitva kA nirmANa, prAcIna saMskRti kI rakSA tathA sAmAjika aura dhArmika kartavyoM ko sampanna karane ke lie udIyamAna pIr3hI kA prazikSaNa | jainasUtroM meM tIna prakAra ke AcAryoM kA ullekha hai - 1. kalAcArya 2. zilpAcArya 3. dharmAcArya / kalAcArya aura zilpAcArya ke sambandha meM kahA gayA hai ki unakA upalepana aura saMmardana karanA cAhie, unheM puSpa samarpita karane cAhie, tathA snAna karAne ke pazcAt unheM vastrAbhUSaNa se maMDita karanA caahie| dharmAcArya ko dekhakara unakA sammAna karanA cAhie aura unake lie bhojana Adi kI vyavasthA karanI cAhie / 2 jaina viduSI sAdhvI candanA kA kahanA hai ki "zikSA vaha hai jo svayaM ko tathA dUsaroM ko mukti dilAye arthAta mokSa kI prApti karAye / 3 usa 4 adhyApaka aura vidyArthiyoM ke sambandha premapUrNa hote the aura vidyArthI apane guruoM ke prati atyanta zraddhA aura sammAna kA bhAva rakhate the| acche ziSya ke sambandha meM kahA hai ki ve gurujI ke par3hAye hue viSaya ko hamezA dhyAnapUrvaka sunate haiM, prazna pUchate haiM, praznottara sunate haiM, usakA artha grahaNa karate haiM, para cintana karate haiM, usakI prAmANikatA kA nizcaya karate haiM, usake artha ko yAda rakhate haiM aura tadanusAra AcaraNa karate haiN| durvinIta ziSya apane AcAryoM para hAtha bhI uThA dete the| isa sandarbha meM indrapura ke rAjA indradatta ke bAisa putroM kA ullekha milatA hai| jaba unheM AcArya ke pAsa par3hane bhejA gayA to unhoMne kucha nahIM pddh'aa| AcArya yadi kabhI kucha kahate-sunate to ve AcArya ko mAratepITate aura durvacana bolate / yadi AcArya unakI tAr3anA karate to ve apanI mA~ se jAkara zikAyata karate / mA~ AcArya ke Upara gussA karatI aura tAnA mAratI * zodha chAtra, itihAsa vibhAga, mahAtmA gAMdhI kAzI vidyApITha, vaaraannsii|

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40 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 ki kyA Apa samajhate haiM ki putra kahIM se aise hI A jAte haiN| isI prakAra uttarAdhyayana meM varNana AyA hai ki ziSya apane guru kA Adeza pAkara hAthApAI kara baiThate the| harikezI muni jaba kisI brAhmaNa ke yajJavATaka meM bhikSA ke lie gaye to apane adhyApaka kA izArA pAkara chAtragaNa (khaMDiya) muni ko DaMDoM, betoM aura kor3oM se mArane-pITane lage jisase unake mu~ha se khUna kI ulTI hone lgii| vidyArthI jIvana prAcIna yuga meM vidyArthiyoM ke bhojana-vastra aura rahane-sahane kA kyA prabandha thA, isa viSaya kA ThIka-ThAka patA nahIM cltaa| lekina jAna par3atA hai ki vidyArthI sAdA jIvana vyatIta karate the| kucha vidyArthI adhyApaka ke ghara rahakara par3hate aura kucha nagara ke dhanavantoM ke ghara apane rahane, khAne-pIne kA prabandha kara lete the| zaMkhapura ke agaDadatta nAma ke rAjakumAra kA ullekha milatA hai jisane vArANasI meM kalAcArya ke ghara rahate hue vividha kalAoM kI zikSA prApta kI thii|' kabhI vidyArthI kA vivAha apane hI upAdhyAya kI kanyA se bhI ho jAtA thaa| magadha deza ke acala grAma meM dharaNijata nAma kA eka brAhmaNa rahatA thaa| usake putra kA nAma kapila thaa| vaha ratnapura nagara meM gayA aura vahA~ upAdhyAya ke ghara rahakara vidyAbhyAsa karane lgaa| kucha samaya pazcAt upAdhyAya ne apanI kanyA satyabhAmA kA usase vivAha kara diyaa| anadhyAya ___anadhyAya ke dina pAThazAlAe~ banda rahatI thiiN| koI bAhya kAraNa upasthita ho jAne para bhI pAThazAlAoM meM chuTTI ho jAtI thii| yadi kabhI AkAza meM asamaya meM megha dikhAyI dete, megha garjanA sunAyI par3atI, bijalI camakatI, ghanaghora varSA hone lagatI, kuharA giratA, aMdhar3a calatA. yA candragrahaNa yA sUryagrahaNa lagatA to pAThazAlAoM meM adhyApana kA kArya banda rhtaa| yadi kabhI do senAoM yA do grAmoM meM lar3AI Thana jAtI aura Asa-pAsa kI zAnti bhaMga ho jAtI, striyA~ kalaha karane lagatI, malla-yuddha hotA yA grAma svAmI yA grAmapradhAna Adi kI mRtyu ho jAtI to bhI svAdhyAya karane kA niSedha thaa| isake atirikta choTe-choTe kAraNoM ko lekara bhI par3hAI banda ho jaatii| udAharaNa ke lie yadi billI cUhe ko mAra detI, mArga meM aMDA dikhAI de jAtA, mohalle meM kisI bAlaka kA janma hotA to bhI adhyayana banda kara diyA jAtA thaa|

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jaina sAhitya meM zikSA kA svarUpa : 41 pAThyakrama veda bhAratIya sAhitya kA sabase prAcIna grantha mAnA jAtA hai, ataeva vedoM kA adhyayana Avazyaka thaa| prAcIna jainasUtroM meM Rgveda, yajurveda aura sAmaveda ina tIna vedoM kA ullekha milatA hai|10 vaidika granthoM meM nimnalikhita zAstroM kA ullekha hai- chaha vedoM meM Rgveda, yajurveda, sAmaveda, atharvaveda, itihAsa (purANa) aura nighaMTu, chaha vedAMgoM meM saMkhyAna (gaNita) zikSA, kalpa, vyAkaraNa, chanda, nirukta aura jyotiSa : upAMgoM meM vedAMgoM meM varNita viSaya aura sssstthitNtr| uttarAdhyayanasUtra kI TIkA meM nimnalikhita caturdaza vidyAsthAnoM ko ginAyA gayA hai- chaha vedAMga, cAra veda mImAMsA, nyAya, purANa aura dhrmshaastr|12 isake pazcAt jaina AgamoM meM arvAcIna mAne jAne vAle anuyogadvAra aura nandIsUtra meM nIce likhe laukika zruta kA ullekha kiyA gayA hai- bhArata, rAmAyaNa, bhImasurukkha, kauTilya (koDillaya) ghoTakamukha, sagaDiyiddiAu, kappAsia, NAgasuhuma, kanakasaptati (kaNagasattarI), vaizika (vesiya), vaizeSika (baisesiya), buddhazAsana, kapila, lokAyata,14 SaSThitantra, mAThara, purANa, vyAkaraNa, nATaka, bahattara kalAyeM aura aMgopAMga sahita cAra ved| nandIsUtra meM tairAzika bhagavAna pAtaJjali aura puruSadeva kA bhI ullekha milatA hai| sthAnAMgasUtra ne nau pApazruta svIkAra kiye hai- 1. utpAta, rudhira kI vRSTi Adi kA pratipAdana karane vAlA shaastr| 2. nimitta atItakAla ke jJAna kA paricAyaka zAstra, jaise kUTaparvata Adi, 3. maMtrazAstra, 4. AkhyAyikA (Aikkhiya), mAtaMgI vidyA jisase cAMDAline bhUtakAla kI bAteM kahatI haiM 5. cikitsA (Ayurveda) 6. lekha Adi 72 kalAe~ 7. AvaraNa (vAstuvidyA) 8. aNNANa (ajJAna) bhArata, kAvya, nATaka Adi laukika suta, 9. micchApavayaNa (mithyApravAna) buddha zAsana aadi|15 bahattara kalAe~ jaina sUtroM meM 72 kalAoM kI mAnyatA hai|16 inameM zilpa tathA jJAna-vijJAna kI paramparAgata sUcI dI gayI hai| lekina isakA yaha artha nahIM hai ki hara koI ina sabhI kalAoM meM niSNAta hotA thaa| bahattara kalAoM kA vargIkaraNa nimna rUpa meM kiyA jA sakatA hai|17 - 1. lekhana aura paThana-paThana-lekha aura gnnit| 2. kAvya jisameM porakAvya 3. rUpavidyA 4. saMgIta 5. mizrita dravyoM ke pRthakkaraNa kI vidyA dagabhaTTiya. 6. dyUta 7. vividha prakAra ke lakSaNa aura cihna 8. zakuna vidyA meM zakunaruta 9. jyotiSavidyA 10. rasAyana vidyA 11. vAstukalA meM

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42 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 vAstuvidyA 12. yuddha vidyA meM yuddha aadi| vidyA ke kendra prAcIna bhArata meM rAjadhAniyA~, tIrthasthAna aura maTha-maMdira zikSA ke kenda the| rAjA-mahArAjA tathA sAvanta loga sAdhAraNatayA, vidyA kendroM ke AzrayadAtA hote the| samRddha rAjyoM kI rAjadhAniyoM meM dUra-dUra ke vidvAn loga Akara basate aura ye rAjadhAniyA~ vidyA kendra bana jAtI thiiN| vArANasI zikSA kA mukhya kendra thaa| zaMkhapura kA nivAsI rAjakumAra agaDadatta vidyAdhyayana ke lie vArANasI gayA aura vahA~ apane upAdhyAya ke ghara rahakara usane zikSA prApta kI, isakA ullekha pahale A cukA hai| zrAvastI zikSA kA dUsarA kendra thaa| pATaliputra bhI loga vidyAdhyayana ke lie jAte the| dakSiNa meM pratiSThAna vidyA kA bar3A kendra thaa|18 takSazilA kA ullekha bauddha-kAla meM aneka sthAnoM para milatA hai; jaina sUtroM meM isakA ullekha nahIM aataa| sAdhu aura sAdhviyoM ke upAzraya aura vasati-sthAnoM meM bhI upAdhyAyoM ke dvArA paramparAgata zAstroM kI zikSA dene ke sAtha-sAtha zabda, hetuzAstra, chedasUtra, darzana, zrRMgArakAvya aura nimittavidyA Adi sikhAye jAte the| zramaNoM ke saMghoM ko calatI-phiratI pAThazAlAe~ hI samajhanA caahie| vidyA ke vibhinna kSetroM meM zAstrArtha aura vAda-vivAdoM dvAra satya aura samyagjJAna ko Age baDhAnA, zramaNoM kI zaikSaNika aura sAMskRtika pravRttiyoM kI Azcaryajanaka vizeSatA thii| vAda-puruSa apanI-apanI sthaliyoM aura sabhAoM meM baiThakara darzanazAstra kI sUkSmAtisUkSma carcAe~ kiyA karate the| jaina bhikSuoM aura raktapaToM (bauddhoM) meM isa prakAra ke sArvajanika zAstrArtha huA karate the| yadi koI jaina bhikSu svasiddhAMta kA pratipAdana karane meM pUrNarUpa se samartha na hotA to use dUsare gaNa meM jAkara tarkazAstra adhyayana karane ke lie kahA jaataa| tatpazcAt rAjA aura mahAjanoM ke samakSa paratIrthikoM ko niruttara karake bhikSu bAda meM jaya prApta krtaa|9 koI parivrAjaka apane peTa ko lohapaTTa se bAMdhakara aura hAtha meM jambU vRkSa kI zAkhA lekara paribhramaNa karatA thaa| prazna karane para vaha uttara detA- "jJAna se merA peTa phaTa rahA hai, isalie maiMne peTa para lohe kA paTTA bAMdhA hai, aura isa jambUdvIpa meM merA koI prativAdI nahIM, isalie maiMne jambU kI zAkhA grahaNa kI hai'20| dharma aura nItizAstra ke kalAkAroM meM kathikoM kA nAma ullekhanIya hai| ye loga taraMgavatI, malayavatI Adi AkhyAyikAoM, dhUrtAkhyAna Adi AkhyAnakoM, gItapada, zrRMgArakAvya, vAsudeva carita aura cetaka kathA Adi kathAoM tathA dharma, artha aura kAma sambandhI kathAoM

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jaina sAhitya meM zikSA kA svarUpa : 43 'Adi kA pratipAdana kara nimna varga ke logoM meM ghUma-ghUmakara dharma aura darzana kA pracAra karate the|21 isa prakAra hama dekhate haiM ki jaina sAhitya meM zikSA kA atyanta mahattva thA jisake aneka sAhityika sAkSya prApta hote haiN| sandarbha 1. altekara, -ejUkezana ina eMzieNTa iNDiyA, pR. 326 / 2. rAjapraznIyasUtra 190, pR. 328 / 3. uttarAdhyayana, pR. 49 / / 4. Avazyaka niyukti - gAthA 22 5. uttarAdhyayana TIkA 3/656. uttarAdhyayanasUtra - 12/18-19 aadi| 7. uttarAdhyayanaTIkA 4, pR. 83 a di| 8. uttarAdhyayanaTIkA 18, pR. 2431 9. vyavahArabhASya 7/281-319 / .10. AvazyakacUrNi, pR. 215, vasudevahiNDI pR. 182 / 11. vyAkhyAprajJapti 2.1, aupapAtikasUtra 38, pR. 172 / 12. milindaprazna, pR. 3 meM 19 zilpoM kA ullekh| 13. maMtrI aura Asurukkha kA ullekha vyavahArabhASya - pR. 132 meM milatA hai| 14. sUtrakRtAMga 2/3.30 / 15. sUtrakRtAMga 2/2.30 / 16. dekhie- jJAtAdharmakathA 1, pR. 21; samavAyAMga pR. 77- a; aupapAtikasUtra 40 pR. 196, rAjapraznIyasUtra 211; jambUdvIpaprajJapti TIkA 2, pR. 136 aadi| 17. jaina Agama sAhitya meM bhAratIya samAja, DaoN. jagadIzacandra jaina, pR. 296 18. kalpasUtraTIkA, 4, pR. 90-A 19. bRhatkalpabhASya 4/5179, 5426-5431, vyavahArabhASya 1, pR. 47-a aadi| 20. uttarAdhyayanaTIkA 3,pR. 72 / 21. bRhatkalpabhASya 1/2564 /

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 jaina darzana kA kAraNatA siddhAnta DaoN. zruti dube jaina darzana mUlataH eka samanvayavAdI darzana hai| usakI dRSTi anekAntavAdI hai| apane sApekSavAdI aura anekAntavAdI dRSTi se jaina darzana ne sat-asat, bhedaabheda, nitya-anitya Adi pratyayoM ke bIca samanvaya sthApita kiyA hai| jaina dArzanikoM ne anekAntavAda kA samarthana 'nayavAda' aura 'syAdvAda' ina do siddhAntoM ke mAdhyama se kiyA hai| anekAntavAda kI tAttvika dRSTi yaha hai ki sabhI vastuoM ke aneka dharma haiN| tattva ko anantadharmAtmaka mAnA gayA hai| kyoMki pratyeka vastu ke ananta dharma hote haiN| jaise ghaTa meM bhAva rUpa dharma ghaTagata rUpa, kriyA Adi haiM tathA abhAva rUpa dharma ghaTa ke atirikta saMsAra meM jitanI bhI vastue~ haiM unakA ghaTa meM abhAva hai| isa prakAra vastu ke ananta dharmoM kA jJAna kisI ko nahIM ho sktaa| isI prakAra jainadarzana kA kAraNatA viSayaka siddhAnta bhI samanvayavAdI hai, jise sadasatkAryavAda kahA gayA hai| sadsatkAryavAda meM kAraNatA viSayaka vibhinna samasyAoM kA samAdhAna anekAntavAdI dRSTi se kiyA gayA hai, jo jainadarzana ke 'sat' ke svarUpa se svataH nigamita hotA hai| isa darzana ke anusAra sabhI sat yA padArtha utpAda, vyaya evaM dhrauvya lakSaNa vAle haiN| vastutaH pratyeka vastu ke do aMza hote haiM- eka aMza to tInoM kAloM meM zAzvata rahatA hai aura dUsarA aMza utpAda, vyayazIla hone ke kAraNa pariNAmI hotA hai| zAzvata aMza ke kAraNa pratyeka vastu 'dhrauvyAtmaka' hai aura azAzvata aMza ke kAraNa utpAda-vyayAtmaka yA asthira kahalAtI hai| ina do aMzoM meM se kisI kI ora dRSTi jAne aura dUsarI ora na jAne se vastu kevala sthira rUpa yA kevala asthira rUpa pratIta hotI hai, kintu vastu ke yathArtha svarUpa kI avagati usake donoM aMzoM ke jJAna se hI sambhava hai| kintu yahA~ prazna uThatA hai ki eka hI vastu meM sthiratva aura asthiratva

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jaina darzana kA kAraNatA siddhAnta : 45 donoM aMza zIta aura uSNa kI bhA~ti paraspara viruddha hone se eka hI samaya meM kaise sthita raha sakate haiM? isa sandarbha meM dhyAtavya hai ki jainadarzana parivartanarahita sadaiva ekarUpa rahane vAlI vastu ko nitya nahIM mAnatA apitu usakI dRSTi meM apanI jAti se cyuta na honA hI 'nityatva' kA lakSaNa hai| anubhava se bhI pariNAmI nityatA ke siddhAnta kI puSTi hotI hai| jaise svarNapiNDa kuNDala yA kaMgana Adi meM pariNAmita hote huye bhI apane svarNatva se cyuta nahIM hotaa| yahA~ sat ko pariNAmI nitya kahA jA sakatA hai| pariNAmI nityatA kI avadhAraNA jainiyoM ke isa kathana se bhI ubhara kara sAmane AtI hai jaba ve pratyeka vastu meM guNa aura paryAya rUpa do dharmoM kI avasthiti mAnate haiN| yahA~ guNa kisI vastu kA anivArya dharma hai jabaki paryAya usa vastu kA Agantuka yA parivartanazIla dharma hai| inhIM paryAyoM kI utpatti va vinAza se dravya meM parivartana dikhAI par3atA hai, kintu dravya kI pahacAna usake anivArya dharma se banI rahatI hai| jaina dArzanikoM ne kAraNatA kI vyAkhyA do dRSTi se kI hai - (1) dravyArthika aura (2) paryAyArthika ny| jaina dravyArthika naya kI dRSTi se 'satyakAryavAda aura paryAyArthika naya kI dRSTi se 'asatkAryavAda' ko svIkAra karate haiN| jainasAMkhya ke isa mata se sahamata haiM ki 'asat' kI utpatti nahIM ho sakatI / yathA 'mRttikA' se ghaTa kI utpatti hotI hai / mRttikA (dravya) kI dRSTi se ghaTa (kArya) navIna utpatti nahIM hai| ghaTa ke naSTa ho jAne para bhI mRttikA kA nAza nahIM hotA / isa prakAra dravya kI dRSTi se na asat kI utpatti hotI hai aura na hI sat kA vinAza hotA hai| isI prakAra paryAya kI dRSTi se 'asat' kI utpatti hotI hai / yathA mRttikA meM ghaTa apane AkAra-prakAra se nahIM rahatA, usakI navIna utpatti hotI hai aura utpanna huye ghaTa kA vinAza bhI sambhava hai| isa taraha hama dekhate haiM ki dravya rUpa meM kArya utpatti ke pUrva bhI sat hotA hai aura isa dravya rUpa meM usakI upalabdhi bhI hotI hai| jabaki paryAya rUpa meM kArya utpatti ke pUrva asat hotI hai aura isa rUpa meM usa samaya usakI upalabdhi nahIM hotI / paryAya kA pUrva meM sadbhAva na hone se, paryAya rUpa meM kArya kA AdyakSaNa sambhava hone se AkSaNa sambandha rUpa padArtha kI upapatti meM bhI koI bAdhA nahIM ho sakatI / jaise ghaTa ke do aMza hote haiM- eka mRttikA aura dUsarA jalAharaNa kI kSamatA kA sampAdaka usakA AkAra / mRttikA ke rUpa meM ghaTa pahale se hI vidyamAna hotA hai, ataH isa artha meM jaina dArzanika satkAryavAda ke isa mata se sahamata haiM ki sat kA abhAva nahIM ho sakatA aura asat kA utpAda nahIM ho sktaa| *

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46 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 "bhAvasya sato hi dravyasya na dravyatvena vinAzaH abhAvasyAsato'nyadravyasya na drvytvenotpaadH| kintu bhAvA santi dravyANi sadacchedamazadutpAdaM cAntareNaiva guNaparyAyeSu vinAzamutpAdaM cArambhante / "5 arthAt jo vastu hai usakA nAza nahIM hai aura jo vastu nahIM hai usakA utpAda nahIM hai| isa kAraNa dravyArthika naya se na to dravya utpanna hotA hai aura navinaSTa hotA hai aura jo trikAla avinAzI dravya ke utpAda vyaya hote haiM, unheM paryAyArthika naya kI vivakSA kara guNaparyAyoM meM jAnanA caahiye| jaise ghaTa apane AkAra rUpa meM mRttikA meM pahale se vidyamAna nahIM rahatA; kintu jisa kSaNa isa AkAra kA udaya hotA hai, vaha AkArAtmaka ghaTa kA AdyakSaNa hai| yaha utpatti eka navIna utpatti hai kyoMki yaha apane kAraNa meM utpatti ke pUrva nahIM thI / dhyAtavya hai ki jaina dArzanikoM ke anusAra upAdAna kAraNa kA sambandha dravya se hai aura nimitta kAraNa kA sambandha paryAya se hai| isa taraha jaina dArzanika 'sat' ke svarUpa ke AdhAra para utpatti pUrva kArya ke kAraNa meM sadasat kA samyak nirUpaNa karate haiM aura yahI kAraNa hai ki kAraNatA ke sambandha meM 'satkAryavAda : aura 'asatkArya' ko ekAMgI batAte huye apanA samanvayAtmaka siddhAnta 'sadasatkAryavAda' prastuta karate haiN| jainadarzana ke kAraNa mAtra ananyathAsiddha niyatapUrvavartI hI nahIM apitu usameM arthakriyAkAritva arthAt kArya kI utpatti kI zakti kA vicAra bhI nihita hai / isa darzana ke anusAra kArya apane kAraNa meM zaktirUpa se vidyamAna hai / isa zakti ke kAraNa hI niyata kAraNa se niyata kArya kI utpatti hotI hai / " syAdvAdI jaina darzana meM kAraNa meM vidyamAna zakti ko zaktimAn se kathaJcit bhinna aura kathaJcit abhinna mAnA gayA hai / ' zaktimAn ke pratyakSa hone para bhI zakti kA pratyakSa na hone se vaha bhinna svarUpa hai aura zaktimAna se pRthak astitva na rakhane ke kAraNa vaha abhinna svarUpA bhI hai| yaha zakti dravya ke anAdi hone se, dravya zakti ke rUpa meM nitya hai aura paryAya ke sAdi aura sAnta hone se paryAyazakti ke rUpa meM anitya hai| kisI bhI kArya kI niSpatti ke liye donoM zaktiyoM kA sammilita honA anivArya hai| kyoMki yadi mAtra dravya zakti se kArya kA niSpAdana svIkAra kiyA jAye taba dravya zakti ke nitya hone se sadaiva kArya kI utpatti kA prasaGga upasthita hogA, jabaki dravya kI kAryarUpa meM pariNati anya sahakArI kAraNoM kI apekSA se hotI hai| spaSTa hai ki paryAya zakti ke binA kArya nahIM hotA, kintu paryAya zakti ke jo sahakArI kAraNa haiM ve sarvadA svayaM upasthita nahIM hote kyoMki

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jaina darzana kA kAraNatA siddhAnta : 47 paryAya zakti meM jisa sahakArI kI apekSA hai vaha eka nahIM aneka haiM aura ye aneka kAraNa svayaM kArya kI utpatti meM sakriya nahIM hote apitu inheM puruSa prayatna kI apekSA hotI hai, isIliye isa mata meM padArthoM meM aneka zaktiyA~ svIkAra kI gayI haiM- 'tatrArthAnAma naikeva zaktiH / 9 kAryoM meM anekatA yA vividhatA kA kAraNa- kAraNoM meM zakti bheda hI hai| jainadarzana meM dravya svabhAvataH pariNamanazIla mAnA gayA hai sattA savizvarUpA anantaparyAyA || sarvapadasthA bhaGgotpAdadhrauvyAtmikA satpratipakSA bhavatyekA / / 10 parantu nirantara pariNamanazIla hote huye bhI vaha apane svabhAva se cyuta nahIM hotA / vastutaH nirantara pariNamanazIla dravya meM jaba pratikSaNa pariNAma hotA hai daba usameM sarvadA dravyAntara kI utpatti tathA navIna pariNamana svIkAra karanA hogA, parantu dravya bAhya nimitta kI apekSA se hI bhinna rUpa meM pariNata hotA hai, sarvathA nhiiN| jaina darzana meM utpatti do prakAra kI svIkAra kI gayI hai- (1) naisargika aura praayogik| naisargika utpatti ke bhI do prakAra haiM- (1) samudAyakRta evaM (2) ekatvika / yathA bAdala, parvata Adi binA kisI kI sahAyatA ke apane samudAyoM dvArA banate haiM ata: samudAyakRta utpatti ke antargata Ate haiN| AkAza, dharma aura adharma Adi ekatvika utpatti ke antargata Ate haiN| navIna utpAda na hone para bhI inameM sadRza pariNamana rUpa kriyA hotI rahatI hai| utpatti kA dvitIya prakAra 'prAyogika' hai jise samudAyavAda bhI kahate haiN| jisake anusAra utpatti samudAya ke dvArA hotI hai, kisI eka ke dvArA nahIM / 1 1 jaina darzana ke anusAra naye dravya skandha / (do yA do se adhika paramANuoM) ke dvArA utpanna hote haiN| paramANuoM kA samuccaya hone se ise samudAya kahA gayA hai aura guNoM ke navIna rUpa meM prastuta hone se navIna vastu / 11 isa prakAra jaina darzana meM utpatti kA tAtparya na to sarvathA navIna vastu kA apalApa karanA hai aura na hI vastumAtra ko sarvathA navIna banA kara utpatti pUrva usake kisI prakAra ke astitva ko nakAranA hai apitu yahI utpatti kA tAtparya mUladravya rUpa meM sthita rahate huye AkAra kI dRSTi se navIna vastu kA utpAda hai| jainadarzana meM sat kA pariNAma bhI do prakAra kA svIkAra kiyA gayA haipahalA svabhAvAtmaka hai, isa pariNAma meM pUrva paryAya ke naSTa hone para jo uttara

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48 : zramaNa, varSa 57, aMka 3-4 / julAI - disambara 2006 paryAya utpanna hotA hai vaha sadRza aura svabhAvAtmaka hotA hai, usameM vilakSaNatA.. nahIM aatii| dharma, adharma, AkAza, kAla ye dravya svarUpa meM pariNamana karate haiN| 12 dUsarA vibhAvarUpa pariNAma hai| yaha vibhAvarUpa pariNamana kI kriyA jIva aura pudgala meM hotI hai| isameM pUrva paryAya ke naSTa ho jAne para jo uttara paryAya utpanna hotA hai vaha usase nayA utpAda hotA hai, yaha vastu meM AkAragata parivartana lAtA hai| ukta varNana se spaSTa hai ki jaina darzana meM pariNAma, parivartana tathA utpatti kI vyAkhyA dravya, guNa aura paryAya ke sambandha ke AdhAra para kI gayI hai| kAraNa aura kArya ke sambandha meM jaina darzana na to pUrNarUpeNa bhedavAda kA samarthana karatA hai aura na abhedavAda kA apitu tantu aura paTa ke samAna kathaJcit bheda aura kathaJcit abheda ko svIkAra karatA hai| unake anusAra kAraNa aura kArya meM na tAdAtmya sambandha hai aura na samavAya / apitu kAraNa aura kArya kA yaha svabhAva hai ki ve eka dUsare se sambaddha ho jAte haiN| isaliye jaina dArzanika kAraNakArya meM bhedAbheda sambandha mAnate haiN| ukta varNana se spaSTa hai ki jaina dArzanika sat ke svarUpa ke AdhAra para (guNa aura paryAya ke mAdhyama se) utpatti pUrva kArya ke kAraNa meM sadsat kA samyak nirUpaNa karate haiM, yahI kAraNa hai ki inake kAraNatA siddhAnta ko sadasatkAryavAda ke nAma se sambodhita kiyA jAtA hai| jaina mata kI samAlocanA evaM samAdhAna AcArya zaGkara aura zAntarakSita Adi ne jaina darzana sammata isa anekAntavAda kI AlocanA kI hai| unake anusAra do virodhI tattva bheda aura abheda, sat aura asat, nitya aura anitya eka hI AdhAra meM nahIM raha skte| 13 satya aura asatya paraspara meM zIta aura uSNa kI taraha pratirodhI haiM ataH eka hI Azraya meM nahIM raha skte| zrI prabhAcandrAcArya ne ukta samasta zaGkAoM kA atyanta tarkapUrNa samAdhAna prameyakamalamArtaNDa meM prastuta kiyA hai / sarvaprathama unhoMne ina zaGkAoM ko svayaM pUrvapakSa ke rUpa meM prastuta kiyA hai| yathA- " na ca tantupaTAdInAM kathaJcidbhedAbhedAtmakatvamabhyupagantavyam; sNshyaadidossopnipaataanussnggaat| 'kena khalu svarUpeNa teSAM bhedaH kena cAbheda:' iti saMzayaH / tathA 'yatrAbhedastatra bhedasya virodho yatra ca bhedastatrAbhedasya zItoSNasparzavat' iti virodhaH / tathA'abhedasyaikatvasvabhAvasyAnyadhikaraNaM bhedasya cAnekasvabhAvasyAnyat' iti vaiyAdhikaraNamyam / tathA 'ekAntenaikAtmakatve yo doSaistata - 1

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jaina darzana kA kAraNatA siddhAnta : 49 "bhAvatvAbhAvalakSaNo'nekAtmakatve caikasvabhAvatvAbhAvalakSaNo'nekAtmakatve caikasvabhAvavatvAbhAvalakSaNa: sotrApyanuSajyate' ityubhydossH| tathA 'yana svabhAvenAnArthasyaikasvabhAvatA tenAnekasvabAvatvasyApi prasaGgaH, yena cAnekasvabhAvatA tenaikasvabhAvatvasyApi' iti sngkrprsnggH| "sarveSAM yugapatprAptiH saMkaraH" ityaabhidhaanaat| tathA 'yena svabhAvenAnekatvaM nenaikatvaM prApnoti yena caikatvaM nenAnekatvaM' iti vytikrH| 'parasparaviSayagamanaM vyatikaraH" iti prasiddhaH tathA 'yena rUpeNa bhedastena kathaJcidbhedo yena cAbhedastenApi kathaJcidabhedaH' itynvsthaa| ato'prtipttito'bhaavstttvsyaanussjyetaanekaantvaadinaam| evaM sattvAdhanekAntAbhyupagamepyeteSTai doSA drssttyaaH| tana tadAtmArthaH prmaannprmeyH|14 arthAt yadi tantu aura vastra ityAdi padArthoM meM kathaJcit bheda aura kathaJcit abheda mAnate haiM to isa pakSa meM saMzaya, abhAva Adi doSa Ate haiN| isI ko spaSTa karate hue kahate haiM ki bhedAbhedAtmaka vastu meM asAdhAraNa AkAra se nizcaya nahIM ho sakane ke kAraNa kisa svarUpa se bheda hai aura kisa svarUpa se abheda hai- aisA saMzaya hotA hai| jahA~ abheda hai vahIM bheda kA virodha hai aura jahA~ bheda hai vahA~ abheda ke rahane meM virodha hai jaise ki zIta aura uSNa kA virodha hai| abheda to ekasvabhAvI hone se anya adhikaraNabhUta hai aura bheda anekasvabhAvI hone se anya adhikaraNa vAlA hai, yaha vaiyadhikaraNya doSa hai tathA paT Adi vastu ko sarvathA ekAtmaka mAnate haiM to aneka svabhAva kA abhAva honA rUpa doSa AtA hai aura sarvathA anekAtmaka mAne to eka svabhAva kA abhAva honA rUpa doSa AtA hai, isa taraha ubhaya doSa upasthita hote haiN| jisa svabhAva se eka svabhAvapanA hai usa svabhAva se aneka svabhAvapane kA bhI prasaMga AtA hai evaM jisa svabhAva se aneka svabhAvapanA hai usa svabhAva se eka svabhAvapanA bhI ho sakane se saMkara nAmaka dUSaNa AtA hai, 'sarveSAM yugapat prApti: saMkara:'- aisA saMkara doSa kA lakSaNa hai| jisa svabhAva se anekatva hai usase ekatva prApta hotA hai aura jisase ekatva hai usase anekatva prApta hai, ata: vyatikaradoSa upasthita hotA hai, 'parasparaviSayagamanaM vyatikara:'- aisA vyatikara doSa kA lakSaNa hai tathA jisa rUpa se bheda hai usase kathaJcit bheda hai aura jisa rUpa se bheda hai usase kathaJcit abheda hai, ata: yaha anavasthA nAmaka doSa aayaa| isa taraha vastu ke svarUpa kI apratipatti hone se usakA anta meM jAkara abhAva hI ho jAtA hai, . isa prakAra anekAntavAdI jaina ke yahA~ mAne hue tattva meM saMzayAdi AThoM dUSaNa Ate haiN| isI taraha vastu ko kathaJcit sat aura kathaJcit asat rUpa mAnane

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50 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 meM ye hI ATha doSa Ate haiM, ataH sAmAnya vizeSAtmaka padArtha pramANa dvArA grAhya nahIM hotA hai| isa pUrvapakSa ko upasthApita kara inakA samAdhAna prastuta karate hue kahate haiM ki kathaJcit bhedAbhedAtmakatva hone ko hI tAdAtmya kahA jAtA hai, kyoMki paryAyapane se vastu meM bheda hai 15 aura dravyapane se abheda hai, dravya aura paryAya svabhAva hI bhedAbhedarUpa huA karate haiM, vastu na dravyamAtra hai aura na paryAyamAtra hI hai; kintu ubhayAtmaka samudAya hI vastu hai / dravya aura paryAya meM akele-akele ko vastu nahIM kahate aura na avastu hI kahate haiM apitu vastu kA eka deza kahate haiM, jaise samudra kA aMza na samudra hai aura na asamudra hI hai; kintu samudra kA eka deza hai| - vastu ko bhedAbhedAtmaka mAnane se saMzaya, virodha Adi doSa Ate haiM, aisA kahanA ayukta hai, kyoMki bheda aura abheda kA paraspara meM virodha bhI nahIM hai / vastu apane dharma kI apekSA satvarUpa aura para kI apekSA asatvarUpa kahalAtI hai, vaise hI dravya kI apekSA abhedarUpa aura paryAya kI apekSA bhedarUpa kahalAtI hai| ataH bhedAbhedAtmaka hone meM koI virodha nahIM hai| 16 yadi aisA upalabdha na hotA to virodha aataa| vastu meM svasvarUpAdi kI apekSA satva mAnane para usI samaya pararUpAdi kI apekSA asatva mAnane kA anupalambha nahIM haiM, kyoMki vastu kA svarUpa sarvathA bhAvarUpa hI nahIM huA karatA aura na hI vastu sarvathA abhAva rUpa hI huA karatI hai| eka hI vastu meM asti nAsti, bheda-abheda, nityaanitya, eka-aneka ityAdi virodhI dharma sAkSAt pratIti meM Ate haiM, ata: unako usI taraha mAnanA caahie| virodha taba hotA hai jaba vastu vaisI pratibhAsita na ho| bheda aura abheda, satva-asatva ityAdi dharmoM ko ekatra mAnane meM vaiyadhikaraNya nAmaka doSa bhI nahIM AtA, 17 kyoMki jaina bheda aura abheda yA sattva aura asattva ko paraspara kI apekSA se rahita nahIM mAnate arthAt ye donoM dharmaparaspara nirapekSa hokara ekatva rUpa rahate haiM- aisA nahIM mAnate jisase ki ubhayadoSa aaye| jaina dArzanika to sApekSabhUta satvAsatva meM hI ekatva svIkAra karate haiM aura vastu meM aisA sApekSa sattva asatvAdi kI pratIti bhI bhalI prakAra se hotI hai| bheda - abheda Adi ko ekatra mAnane meM saMkara vyatikara nAmaka doSa mAnanA bhI ayukta hai, kyoMki vastu meM svarUpa se hI una donoM kI pratIti A rahI hai / 18 anavasthA doSa bhI bhedAbhedAtmaka vastu meM dikhAyI nahIM detA, kyoMki dharmI padArtha

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jaina darzana kA kAraNatA siddhAnta : 51 ko hI anekarUpatva mAnA gayA hai na ki dharmoM ko tathA vastu kA jo abhedapanA hai vaha dharmI hI hai, dharma to bhedarUpa hI hai- aisA mAnane meM koI anavasthA doSa bhI nahIM hogaa| abhAva nAmaka doSa to jainAbhimata tattva se dUra se hI nirAkRta ho jAtA hai, kyoMki vastu aneka dharmAtmaka hai isakI pratIti anubhavasiddha hai| isa prakAra vividha virodhI matoM kA khaNDana kara jaina sadsatkAryavAda kI sthApanA karate haiN| sandarbha 1. zAstrAvArtAsamuccaya, pR. 142 // 2. utpAdavyayadhrauvyasaMyuktaM st| tattvArthasUtra, 5.29 3. guNaparyAyavad dravyam, tattvArthasUtra, 15.37 / / 4. (ka) bhAvassa Natthi NAso Natthi abhAvassa ceva uppaado| paJcAstikAya, zloka 15 (kha) evaM sado viNAso asado jIvassa Natthi uppaado| vahI, zloka 19 / 5. paJcAstikAya tattvadIpikAtAtparyavRtti, pR. 33 / 6. zAstravArtAsamuccaya, pR. 144 / 7. prameyakamalamArtaNDa, (prathama bhAga) pR. 530 / 8. vahI, (prathama bhAga) pR. 54-541 / 9. vahI, (prathama bhAga) pR. 542 / 10. sattA savvapayatthA savissarUvA anntpjjaayaa| bhaMguppAdadhuktA sappaDivakkhA havadi ekkA / / paMcAstikAya, 8 / 11. sanmatiprakaraNa, 3.34 / 12. tattvArthasUtra, 5.1-6 13. brahmasUtra zAGkarabhASya, 2.2.23 / 14. prameyakamalamArtaNDa, bhAga 3, pR. 187-188 15. vastuno hi bhedaH paryAyarUpataiva, abhedastu dravyarUpatvameva, bhedAbhedau tu dravyaparyAyasvabhAvAveva / na khalu dravyamAnaM paryAyamAnaM vA vastu, ubhayAtmanaH samudAyasya vstutvaat| prameyakamalamArtaNDa, bhAga 3, pR. 200 / 16. prameyakamalamArtaNDa, bhAga 3, pR. 202 / / 17. nApi vaiyadhikaraNyam, nirbAdha bodhe bhedAbhedayoH sattvAsattvayorvA ekAdhAratayA prtiiymaantvaat| prameyakamalamArtaNDa, tadeva, pR. 211 / 18. tadeva, pR. 212 /

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 jaina darzana meM Izvara vicAra DaoN. sudhA jaina bhAratIya saMskRti kI do dhArAeM vaidika tathA zramaNa prAcIna kAla se abAdhagati se pravAhita ho rahI haiN| zramaNadhArA kI bhI do zAkhAeM haiM- jaina tathA bauddh| ina sabane bhAratIya jIvana ko jo dhArmikatA, dArzanikatA tathA sAmAjikatA dI hai isase ve vizva ke lie AkarSaNa kA kendra bane hue haiN| vaidikadhArA ko brAhmaNa paramparA bhI kahate haiM, kyoMki isameM brAhmaNa grantha tathA brAhmaNa varga kI pradhAnatA hai| isI taraha zramaNadhArA ko kSatriya paramparA kahate haiM, kyoMki isameM kSatriyoM kI pradhAnatA hai| jaina paramparA ke bhagavAna RSabhadeva se lekara bhagavAna . mahAvIra taka 24 (caubIsa) tIrthaMkaroM kA prAdurbhAva kSatriya kula meM hI huA thaa| bhagavAna buddha bhI kSatriya kulotpanna the| kintu vaidika tathA zramaNa paramparAoM meM antara yaha hai ki vaidika paramparA meM brAhmaNoM kI pradhAnatA janmagata hai, jabaki zramaNa paramparA meM kSatriyoM kI pradhAnatA karmagata hai| vaidika paramparA IzvaravAdI hai| isameM Izvara ko sRSTikartA, pAlanakartA tathA saMhArakartA mAnA jAtA hai| vizva meM jo kucha bhI hotA hai, Izvara kI icchA se hotA hai| yadi koI tinakA bhI hilatA hai to yaha kahA jAtA hai ki usameM bhI Izvara kI icchA hai| vaidika paramparA ke prasiddha santa gosvAmI tulasIdAsa jI kI racanA rAmacaritamAnasa kI prasiddha ukti hai: "sabahi . nacAvata rAma gosaaiiN| nAcata nara marakaTa kI naaiiN||" arthAt svAmI rAmacandra sabako nacAte haiM aura manuSya usa taraha se nAcate haiM, jisa taraha koI madArI bandara ko nacAtA hai| zramaNa matAvalambI anIzvaravAdI haiM, ve yaha nahIM svIkAra karate ki manuSya jisake pAsa hRdaya kI vizAlatA, * pravaktA, pArzvanAtha vidyApITha, AI. TI. AI. roDa, karauMdI, vArANasI-5

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jaina darzana meM Izvara vicAra : 53 mastiSka kI prakharatA tathA zarIra kI sabalatA hotI hai, kisI ke nacAne para bandara kI taraha nAce? kyoMki vizva kI prakriyA meM manuSya sabase vikasita prANI hai| ataeva jo kucha vaha karatA hai, vaha svecchA se karatA hai| - zramaNa paramparAvAdI khAsataura se jaina matAvalambI Izvara ke avatAravAda ko vyaMgAtmaka DhaMga se utAravAda kahate haiN| kyoMki Izvara apane usa loka se jo ihaloka se pare mAnA jAtA hai, avatarita hokara nIce kI ora utaratA hai| manuSya kI pragatizIlatA Upara kI ora bar3hane meM hotI hai, nIce kI ora utarane meM nhiiN| vaha apanI sAdhanA, tyAga, tapasyA Adi se svayaM AdhyAtmikatA ke utuMga zikhara para pahu~catA hai| use kisI pare zakti kI AvazyakatA nahIM hotI hai| ata: jaina cintana Izvara kI sattA kA khaNDana karatA hai| jainAcArya hemacandra ne apanI prasiddha racanA 'anyayogavyavaccheda- dvAtriMzikA' meM, jisakI TIkA AcArya malliSeNa ne kI hai aura vaha 'syAdvAda maMjarI' ke nAma se prasiddha hai,2 meM IzvaravAda kA prabala virodha kiyA hai| unhoMne Izvara ke vibhinna lakSaNoM ko apane sutarka ke AdhAra para isa taraha khaNDita kiyA hai ki usase IzvaravAda kA bhavya prAsAda dharAzAyI hote dikhAI par3atA hai| inhoMne pUrva pakSa ke rUpa meM Izvara ke lakSaNoM ko prastuta kiyA hai, phira unheM doSagrasta pramANita kiyA hai jo isa prakAra hai "kartAsti kazcijjagataH sa caikaH sa sarvagaH sa svavazaH sa nityH| imA kuhevAkaviDambanAH syusteSAM na yeSAmanuzAsakastvam / / arthAt Izvara jagat kA kartA hai, vaha eka hai, sarvavyApI hai, svataMtra hai aura nitya hai| eka-eka karake ina lakSaNoM kA khaNDana AcArya hemacandra jI ne isa prakAra kiyA hai aura isa taraha batAyA hai 1. Izvara jagata kA kartA nahIM haiM:4- IzvaravAdI yaha mAnate haiM ki kisI bhI kArya kA koI na koI saSTikartA yA nimittakartA avazya hotA hai, jaise- bar3haI lakar3I se kursI banAtA hai| isameM kursI kA upAdAna kAraNa to lakar3I hai, kintu nimitta kAraNa bar3haI hai| isI taraha carmakAra jUtA banAtA hai, svarNakAra AbhUSaNa banAtA hai, julAhA kapar3A banAtA hai ityaadi| yaha jagat bhI eka bahuta bar3A kArya hai isalie isakA bhI koI nimitta kAraNa avazya hai, kyoMki jagat kA kArya yA jagat kI sRSTi bahuta bar3A kArya hai| jise sAdhAraNa kSamatA vAlA vyakti nahIM For

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54 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 kara sktaa| ata: jagat kA kartA koI sarvazaktimAna tattva hI ho sakatA hai aura vaha koI dUsarA nahIM hai, balki vaha Izvara hI hai| Izvara ke kartRtva ko na mAnate hue do tarka die gae haiMka. Izvara yadi isa jagat kA sRSTikartA hai aura yadi sabakA koI kartA avazya hotA hai to Izvara kA sRSTikartA kauna hai? kahA jA sakatA hai ki Izvara kA sRSTikartA yA nimitta kAraNa koI dUsarA Izvara hai, phira vahI prazna dUsare Izvara ke sAtha bhI upasthita hotA hai aura isa krama meM tIsarA, cauthA, pA~cavA~ Izvara AtA jaayegaa| jisake kAraNa koI avasthA yA sthiratA nahIM prApta hogI aura usase anavasthA doSa lAgU ho jaayegaa| darzana ke kSetra meM anavasthA doSa tathA anonyAzraya doSa aise hote haiM jo jisa kisI siddhAnta para lAgU ho jAte haiM use khaNDita kara dete haiN| ata: yaha kahanA ki Izvara jagat kA kartA hai, khaNDita ho jAtA hai| kha. sAmAnyata: hama loga yaha dekhate haiM ki bar3haI kisI sthAna para lakar3I se kursI banA rahA hai| carmakAra kisI sthAna para camar3A se jUtA banA rahA hai| lekina aisA kisI ne nahIM dekhA ki amuka sthAna para amuka sAmagrI se Izvara jagat kI racanA kara rahA hai| yahA~ para tarka kA AdhAra use diyA jA rahA hai jo sabakI najaroM ke sAmane hai| parantu pramANita use kiyA jA rahA hai jise kabhI kisI ne nahIM dekhaa| ata: yaha bhI bahuta bar3A doSa hai, jisase Izvara kA kartRtva khaNDita hotA hai| 2. Izvara eka nahIM hai:5- isa lakSaNa ko pramANita karane ke lie IzvaravAdiyoM ne yaha tarka diyA hai ki jisa kArya meM ekatA tathA kramabaddhatA hotI hai, usakA kartA eka hotA hai| aneka kartAoM ke hone para kArya meM na to ekatA hotI hai aura na kramabaddhatA hii| jagat meM kyoMki kramabaddhatA aura ekatA dekhI jAtI hai isalie isakA kartA eka hai arthAt Izvara eka hai| ___ AcArya hemacandra ne isa tarka kA khaNDana karate hue kahA hai ki aneka kartAoM ke hote hue bhI kArya meM ekatA aura kramabaddhatA hotI hai| jaise- madhumakkhI kA chttaa| aneka madhumakkhiyAM milakara apane chatte kA nirmANa karatI haiM tathA vyavasthita DhaMga se usameM madhu saMcaya karatI haiN| usI taraha aneka cITiyAM paMktibaddha hokara ke calatI haiN| apane sthAna para khAne kI vastueM ekatrita karatI haiN| madhumakkhiyoM meM tathA cITiyoM ke kAryoM meM nizcita rUpa se ekatA tathA kramabaddhatA

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jaina darzana meM Izvara vicAra : 55 kA bodha hotA hai| ataH yaha kahanA sarvathA galata hai ki eka kartA hone se hI kArya meM ekatA aura kramabaddhatA hotI hai aura isake AdhAra para yaha mAna lenA bhI galata hai ki jagat kA kartA yAnI Izvara eka hai, kyoMki usake kArya meM ekatA aura kramabaddhatA hai| 6. 3. Izvara sarvavyApI nahIM hai: aisA kahane kA matalaba yaha hai ki Izvara saba jagaha hai| koI jagaha aisI nahIM hai jahAM Izvara nahIM hai / kintu IzvaravAdI jaba Izvara ko isa jagat kA kartA mAnate haiM to nizcita rUpa se Izvara aura usake kArya alaga-alaga sthAnoM para hoMge, kyoMki nimitta kAraNa yA kartA hamezA apane kArya se alaga hotA hai jaise- bar3haI kursI se alaga hotA hai| jisa sthAna para bar3haI hotA hai ThIka usI sthAna para kursI nahIM hotii| usI taraha yadi Izvara isa jagat kA nimitta kAraNa hai to avazya hI vaha apane kArya yAnI jagat se alaga hai arthAt vaha sarvavyApI nahIM hai / 4. Izvara svataMtra nahIM hai: isa lakSaNa se yaha spaSTa hotA hai ki Izvara jo kucha karatA hai apanI icchA se karatA hai / usakI koI vivazatA nahIM hai| Izvara isa jagat kA sRSTikartA hai, isalie jagat meM jo bhI sukha-duHkha, acchAburA, zu-azubha hai ve sabhI IzvarakRta haiN| Izvara sukha paidA karatA hai, zubha paidA karatA hai, yaha to ThIka mAlUma hotA hai, kintu vaha du:kha, dAridra, azubha kyoM paidA karatA hai| inase to prANI (manuSya) duHkhita hI hote haiN| Izvara ko parama dayAlu, dayA kA sAgara, dIna - vatsala Adi taraha-taraha ke vizeSaNoM se sambodhita kiyA jAtA hai| yadi vaha dayAlu hai to duHkha kyoM paidA karatA hai, azubha kyoM utpanna karatA hai| Izvara yadi duHkha paidA karatA hai to isase yaha jJAta hotA hai ki vaha dayAlu nahIM hai, kRpAlu nahIM hai| kintu IzvaravAdI isa bAta se sahamata nahIM hote ki Izvara dayAlu nahI haiN| yadi IzvaravAdiyoM kI yaha bAta mAna lI jAye ki Izvara dayAlu hai, parama kRpAlu hai to isake sAtha hI yaha bhI kahA jA sakatA hai ki dayAlu hote hue bhI vaha duHkha, dAridra, azubha utpanna karatA hai| yAnI aisA karane ke lie vaha vivaza hai| yadi vaha vivaza hokara ke duHkha, dAridra utpanna karatA hai to vaha svataMtra nahIM hai / - 5. Izvara nitya nahIM hai: ' IzvaravAdI Izvara ko nitya kahate haiN| kyoMki Izvara ke anitya hone para usake janma, maraNa, mAtA-pitA Adi kI kaI samasyAeM uTha khar3I ho sakatI haiN| ataH ina samasyAoM ke samAdhAna ke lie IzvaravAdI

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56 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 logoM ne use nitya ghoSita kiyA hai| kintu isakA khaNDana karate hue AcArya hemacandra ne jo tarka prastuta kiyA hai, usameM pahalI bAta yaha AtI hai ki IzvaravAda meM Izvara ko jagat kA kartA mAnA gayA hai| kisI bhI kArya kA kartA taba nirdhArita hotA hai jaba kArya samApta ho jAtA hai| kArya samApta hone se pUrva kisI bhI hAlata meM yaha nahIM kahA jA sakatA ki usakA kartA kauna haiM, kyoMki kArya pUrA hone se pahale usako sampanna karane meM eka nahIM, balki aneka logoM ke hAtha ho sakate haiN| ataeva kArya samApta hone para hI yaha kahA jA sakatA hai ki usakA kartA eka hai, yA do haiM, yA aneka (kitane) haiN| Izvara kyoMki jagat kA kartA hai isalie yaha samajhA jAtA hai ki Izvara kA kArya pUrA ho cukA hai| anyathA use kartA nahIM kahA jaataa| kArya pUrA hone kA matalaba hai kArya nitya nahIM haiM, kyoMki vaha samApta ho cukA hai| Age eka siddhAnta yaha bhI AtA hai ki kArya se hI kartA kA bodha hotA hai, jaise- "artha kriyAkAritvam sat / " sat yA vyakti ko vaisA hI samajhA jAtA hai jaisA vaha karatA hai, yAnI jaisA usakA kArya hotA hai| yadi usakA kArya anitya hai to vaha anitya samajhA jaayegaa| yadi kArya nitya hai to usakA kartA bhI nitya mAnA jaayegaa| Izvara cU~ki isa jagat kA kartA hai| isase yaha spaSTa hotA hai ki usakA kArya samApta ho cukA hai aura nitya nahIM hai| isa AdhAra para yaha pramANita hotA hai ki anitya kArya yA anitya sRSTi kA kartA Izvara bhI anitya hai| ____ jaina cintana meM jaba Izvara kA khaNDana ho jAtA hai to usake sAtha hI yaha prazna upasthita hotA hai ki IzvaravAda meM to saba kucha Izvara karatA hai, kyoMki vaha sRSTikartA, pAlanakartA aura saMhArakartA hai| kintu Izvara ke abhAva meM ve sAre kArya kaise hote haiM jinheM Izvara karatA hai? isake samAdhAna svarUpa jaina cintana meM yaha kahA jAtA hai ki jagat anAdikAla se calA A rahA hai aura calatA rhegaa| ataH isameM kisI sRSTikartA yA saMhArakartA kI jarUrata nahIM haiN| lekina eka samasyA yaha raha jAtI hai ki jagat kI vyavasthA kaise hotI hai? isa sambandha meM jaina cintana yaha batAtA hai ki jagat meM jo kucha hotA hai vaha karmAnusAra hotA hai| yadi aisI bAta hai to phira prazna sAmane AtA hai ki kyA karma vahI hai, jo Izvara hai| yadi aisA hai to yahA~ para mAtra zabda kA antara dekhA jAtA hai| IzvaravAdI jise Izvara kahate haiM, jaina dArzanika use karma kahate haiN| lekina isakA uttara dete hue jaina matAvalambI yaha mAnate hai ki IzvarakRta saMsAra meM mAnava svataMtra nahIM hai Izvara ke adhIna hai, jaisA ki prArambha meM tulasIdAsa jI kI ukti

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jaina darzana meM Izvara vicAra : 57 batAtI hai| kintu jaina paramparA meM karma karane meM vyakti pUrNata: ba~dhA huA nahIM hai| vaha karma ke phala bhogane meM avazya baMdhA huA hai, kintu karma ke upArjana meM vaha svataMtra hai| vaha apanI icchA se karmopArjana kara sakatA hai| ataH IzvaravAda kA Izvara aura jaina darzana kA karma eka nahIM kahA jA sktaa| ___ uparokta vivecana se yaha spaSTa hotA haiM ki kisI bhI tathya ke dvArA Izvara kA jagatkartA yA sRSTikartA siddha nahIM hotA hai| sandarbha sUcI1. zrI rAmacaritamAnasa- TIkAkAra- hanumAna prasAda pauddAra, gItA presa, gorakhapura eka sau ikasaThavAM saMskaraNa-vi. saM. 2057, uttarakANDa 98/1, pRSTha-985 tathA "nara marakaTa iva sabahi ncaavt| rAmu khagesa beda usa gaavt||" - vahI, kiSkindhAkANDa - 6/12, pR.673| 2. AcArya hemacandra ne varddhamAna mahAvIra kI stuti rUpa battIsa-battIsa zloka pramANa do stavanoM kI bhAvapUrNa viziSTa racanA kI- prathama 'ayogavyavacchedastavana' aura dvitIya 'anyyogvyvcchedstvn'| syAdavAda kI upayogitA siddha karane kA abhISTa sAdhana dUsare stavana ko jAnakara zrI malliSeNa sUri ne usa para mahattvapUrNa vistRta TIkA 'syAdvAdamaMjarI' likhI hai| 3. syAdvAdamaMjarI- sampAdaka- zrI paM.javAhiralAla jI zAstrI tathA pa. vaMzIdhara jI zAstrI, paramazruta prabhAvaka maNDala, zrImad rAjacandra Azrama, agAsa (gujarAta), prathama saMskaraNa 1910I. san- zloka-6, pRSTha-28 / 4. syAdvAdamaMjarI- sampAdaka- DaoN. jagadIzacandra jaina, dvitIya saMskaraNa-1935 I. san, pRsstth-28|| 5. vahI, pRsstth-34| 6. vahI, pRsstth-37| 7. vahI, tRtIya saMskaraNa-1970 I., pRsstth-39| 8. vahI, pRsstth-40|

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zramaNa, varSa 57, aMka 3-4 julAI - disambara 2006 anekAntavAda evaM usakI prAsaMgikatA DaoN0 manoja kumAra tivArI* vartamAna yuga nirvivAda rUpa se vijJAna kA yuga hai| vaijJAnika evaM takanIkI pragati ne mAnava sabhyatA evaM saMskRti ko prabhAvita kara use naI dizA dI hai, use eka nayA vizva-darzana diyA hai| kintu vartamAna mAnava sabhyatA ke vikAsa ke sAtha-sAtha aneka samasyAe~ bhI utpanna huI haiN| vijJAna kI pragati ne hameM nayA jIvana avazya diyA hai, parantu sAtha hI sAtha usane AdhyAtmika evaM naitika pakSa ko avaruddha bhI kiyA hai| Aja mAnava aise dorAhe para khar3A hai, jahA~ eka ora use mRtyu kA bhaya hai to dUsarI ora zaktizAlI banane kI prabala mahattvAkAMkSA / pariNAmasvarUpa Aja hama sAmAjika evaM rAjanaitika avyavasthA pAte haiN| isane dhArmika, naitika, sAmAjika aura rAjanaitika jIvana ko bhI prabhAvita kiyA hai| sabhI jagaha avyavasthA evaM virodha kA bhAva dekhA jAtA hai| isakA mukhya kAraNa hai - eka samanvayavAdI dRSTikoNa kA abhAva / jainoM ke anusAra eka hI vastu meM bhinna-bhinna dRSTikoNoM se ananta dharmoM kI upapatti ho sakatI hai tathA tadvastu-viSayaka sabhI dRSTikoNa prasaMgAnusAra apanI-apanI paristhiti meM satya haiN| saba kucha sadA saba jagaha hai| yadyapi dUsare jIvoM ke dRzya jagat kA jJAna hamakoM prAyaH nahIM hotA to bhI yadi hama cAheM to vizva ke samasta padArthoM kA, sabhI sthAnoM kA, sabhI kAloM meM anubhava kara sakate haiM, kyoMki saMsAra ke sabhI padArtha brahmamaya haiM aura brahma sadA saba jagaha pUrNa rUpa se vidyamAna hai| yogavAsiSTha ke anusAra brahma saba jagaha hai| isalie kahIM bhI kisI vastu kA udaya ho sakatA hai, aura svapna zakti dvArA usakA anubhava hotA hai / isI prakAra parama brahma jo sabhI vastuoM kA aMtima svarUpa hai, meM sadA hI, saba jagaha, sarvarUpa se, saba kucha vartamAna rahatA hai| brahma meM saba padArtha zakti-rUpa se rahate haiM / jahA~ jisa padArtha ke anubhava kI tIvra bhAvanA hotI hai, vahIM vaha padArtha prakaTa ho jAtA hai|" yadi hama 'yaha ghaTa hai', isa parAmarza * darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vaaraannsii|

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anekAntavAda evaM usakI prAsaMgikatA : 59 sambandhI dArzanika dhAraNAoM kI vivecanA kareM to hama dekheMge ki upaniSadoM meM ghaTa ke upAdAna-kAraNa mRttikA ko hI parama satya mAnakara usake sabhI guNoM ko nAma rUpa kI saMjJA dekara satya se vaMcita kara diyA gyaa| isake viparIta bauddhoM ne ghaTa kI pRSThabhUmi meM kisI cirasthAyI evaM nitya satya kI kalpanA na karake use guNoM kA puMjIkaraNa mAtra mAnA hai| jainoM ke anusAra yadyapi ghaTa ke astitvasambandhI ye donoM siddhAnta (upaniSad evaM bauddha) apane-apane dRSTikoNa se satya haiM tathApi unakI kamI kevala isameM hai ki ve apane vicAroM ko parama satya mAnate haiN| pratyeka vastu meM kucha aise tathya hote haiM jo sadaiva aparivartanazIla rahate haiM, udAharaNa ke lie ghaTa meM mRttikA aparivartanazIla hai| isake atirikta usameM kucha guNa bhI hote haiM jo sadaiva naSTa evaM utpanna huA karate haiM, jaise ghaTa kA raMga, rUpa aadi| ghaTa kI utpatti ke pUrva mRttikA eka Dhele ke rUpa meM thI, usakI utpatti ke bAda vaha ghaTa rUpa ho gaI tathA usake dhvaMsa ke uparAnta vahI mRttikA ghaTa ke saikar3oM Tukar3oM meM parivartita ho jAyegI / ataeva bauddhoM ke samAna yaha kalpanA karanA ki ghaTa meM koI cirasthAyI evaM aparivartanazIla dravya nahIM hai, yaha vicAra jainoM ke anusAra anubhava viruddha hai| isI prakAra upaniSadoM kI yaha dhAraNA ki guNoM kI apanI koI sattA nahIM hai, bhrAmaka siddha hotA hai kyoMki guNoM ke abhAva meM vastu kA astitva hI asambhava hai| jainoM ke mata se aupaniSada evaM bauddha donoM siddhAnta eka vizeSa dRSTikoNa se ardhasatya mAtra haiN| bhAratIya darzana meM jainoM kA yaha siddhAnta anekAntavAda ke nAma se vikhyAta hai| kisI vastu ke eka hI dRSTikoNa ko sarvopari mAnakara anya dRSTikoNoM kI avahelanA karanA ekAntavAda hai jisakA udAharaNa hameM aupaniSad evaM bauddha darzanoM meM milatA haiN| isake viparIta sabhI dRSTikoNoM kI satyatA meM AsthA rakhakara unheM tathya kI vizeSAbhivyakti mAnanA anekAntavAda kahalAtA hai jo jaina darzana kI pramukha vizeSatA hai| jaina darzana anekAntavAdI hai aura jainetara sabhI darzana ekAntavAdI haiN| spaSTataH anekAntavAda samanvayavAda kA eka sabala prakAra hai| bhAratIya darzana meM anekAntavAda kA siddhAnta samanvayAtmaka pakSa ko bala pradAna karane vAlA eka mahattvapUrNa siddhAnta hai jo jaina darzana kI viziSTa dena hai| yaha jIvana ke AcAra-vicAra, vyavahAra aura tattvacintana donoM ko prabhAvita karatA hai| isa siddhAnta kI udbhAvanA meM samatA aura sahiSNutA kI vaha bhAvanA niHsandeha sahAyaka rahI hai jo jaina darzana kI AdhArabhUmi hai| AcAra aura vicAra * ke prati vyApaka dRSTikoNa kA abhAva, dUsare ke kathanoM yA mAnyatAoM meM doSa dekhanA yA vicAra-svAtantrya kA virodha Adi aisI paristhitiyoM ko janma dete

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60 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 haiM jo vaimanasya tathA kaTutA ko bar3hAtI haiN| ina viSama paristhitiyoM se nijAta dilAne kA sahI mArga anekAntavAda hai| yaha sabhI prakAra ke durAgrahoM kA ucita samAdhAna prastuta karate hue kahatA hai ki deza - - kAla tathA anya paristhitiyoM ke kAraNa sat ke vividha rUpa sambhava haiN| ataH jaina darzana ne 'apanI anekAnta dRSTi se vicArane kI dizA meM udAratA, vyApakatA aura sahiSNutA kA aise pallavana kiyA hai, jisase vyakti dUsare ke dRSTikoNa ko bhI vAstavika aura tathyapUrNa mAna sakatA hai| jaba taka hama apane hI vicAra aura dRSTikoNa ko vAstavika aura satya mAnate haiM taba taka dUsare ke prati Adara aura prAmANikatA kA bhAva hI nahIM ho pAtA / ataH anekAnta dRSTi dUsare ke dRSTikoNa ke prati sahiSNutA, vAstavikatA aura samAdara kA bhAva utpanna karatI hai| dharma ke kSetra meM jitane bhI matabheda yA vivAda dekhe jAte haiM una sabake mUla meM samanvayavAdI dRSTikoNa kA abhAva hI hai| inhIM matabhedoM ke kAraNa hI vizva meM kaI yuddha hue haiN| Aja bhI isI dhArmika matabheda ne anya kaI dUsare matabhedoM ko bhI utpanna kiyA hai / 3 dharma kA mukhya bindu Izvara yA alaukika sattA meM vizvAsa mAnA jAtA hai| vyakti apane ko isI sarvazaktizAlI Izvara yA alaukika sattA ke prati AtmasamarpaNa karatA hai| parantu vibhinna dharmoM meM isa Izvara yA alaukika sattA ke sambandha meM hameM kaI mata dekhane ko milate haiN| jaise kucha logoM ke anusAra Izvara eka hai, to kucha loga aneka mAnate haiM, kucha loga Izvara ko isa vizva kA kartA mAnate haiM, to kucha dUsare loga isakA virodha karate haiN| kucha Izvara ko sarvazaktizAlI mAnate haiM to kucha isa vizva meM vartamAna burAiyoM ko dekhakara Izvara ke sarvazaktimAna evaM dayAlu hone khaNDana karate haiN| isI prakAra vizva ke vibhinna dharma apanI-apanI uccatA evaM saccAI kI ghoSaNA karate haiN| parantu jahA~ taka lakSyoM kA prazna hai, sabhI dharmoM kA uddezya eka hI hai, bhale hI usa uddezya yA lakSya taka pahu~cane ke unake rAste bhinna-bhinna hoN| ataH dhArmika bhinnatA kA kAraNa yaha hai ki eka dharma apane dvArA usa carama lakSya taka pahu~cane ke lie jo mArga apanAye hue hai usI ko saccA evaM upayukta mAnatA hai aura anya dharmoM ke dvArA apanAye gaye matoM kA khaNDana karatA hai| ataH dhArmika matabheda kA ekamAtra kAraNa hai-- vicAroM meM samanvayazIlatA kA abhaav| jahA~ taka unake apane dharma ke prati niSThA evaM vizvAsa kA prazna

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. anekAntavAda evaM usakI prAsaMgikatA : 61 vaha hai, vaha sahI hai / parantu unheM dUsare dharmoM ke prati eka samanvayapUrNa vicAra rakhanA hogA, arthAt dUsare ke matoM yA dharmoM meM bhI satyatA ke aMza ko svIkAra karanA hogaa| yaha jaina darzana ke anekAntavAdI vicAra dvArA hI sambhava hai| pratyeka dharma ko yaha svIkAra karanA hogA ki usa 'sat' ko prApta karane ke alaga-alaga mArga haiN| sabhI meM AMzika satyatA hai| Izvara yA usa 'sat' ke sambandha meM vibhinna matabhedoM kA samAdhAna eka viveka para AdhArita Izvara dvArA ho sakatA hai| eka vyakti, jo Izvara ke sAtha tadAkAra hotA hai yA mokSa ko prApta karatA hai, sAdhAraNa mAnava ke stara se Upara uTha jAtA hai| vaha Anandamaya jagat ko prApta karatA hai| isa taraha kA vicAra IsAI dharma, jarAzrusta dharma evaM anya bhAratIya dharmoM meM bhI pAyA jAtA hai / hindU dharma kA vicAra ThIka hI hai ki karma ke kAraNaduHkha utpanna hote haiM, jabaki mAnava svabhAvataH Anandamaya prakRti kA hai| mAnava svayaM apanI zuddha AtmA ke bala para mukti ko prApta kara sakatA hai| Izvara mAnavIya AtmA ke rUpa meM eka dRSTi se muktidAtA hai aura dUsarI dRSTi se nahIM bhI hai| Izvara ke sambandha meM yA anya dUsare vicAroM ke sambandha meM isI prakAra ke samanvayavAdI vicAra dvArA vartamAna matabhedoM ko dUra kiyA jA sakatA hai tathA vizvazAnti sthApita kI jA sakatI hai / " Aja dharma kA mUla viSaya hai- vizvamAnava ke sAtha sAmya kA anubhava karanA, jise dharma ke badale adhyAtma kahanA adhika saMgata hogaa| ataH dharma kA mUla viSaya Izvara nahIM; balki Atmika sAmya kA anubhava karanA hai, jisake lie mAnava mUlyoM evaM caritra kA vikAsa Avazyaka hai| jaina darzana mAnava mUlyoM evaM caritra ke vikAsa para bala dekara dharma ko atyAdhunika banA detA hai / isI prakAra naitikatA ke kSetra meM bhI anekAntavAda kI atyanta AvazyakatA pratIta hotI hai| vastu ke yathArtha jJAna ke lie anekAnta darzana kI mahatI AvazyakatA hai| kisI vastu yA bAta ko ThIka-ThIka na samajhakara usa para apane haThapUrNa vicAra yA ekAnta abhiniveza lAdane se bar3e-bar3e anartha ho jAne kI sambhAvanA rahatI hai| ekAnta dRSTi kahatI hai ki tattva aisA hI hai aura anekAnta dRSTi kahatI hai ki tattva aisA bhI hai / yathArtha meM isa sAre jhagar3e yA vivAda kI jar3a meM 'hI' hai| 'bhI' samanvaya kA pratIka hai jo satya kA pratipAdana aura vivAda ko zAnta karatA hai| isake viparIta 'hI' satya kA saMhAra karatA hai tathA jhagar3oM ko zAnta karanA to dUra rahA, ulTe jhagar3oM ko utpanna karatA hai| ekAntavAda mithyA abhiniveza ke kAraNa vastu ke eka aMza ko hI pUrNa vastu mAna letA hai aura kahatA hai ki vastu itanI hI hai / yahI nAnA prakAra ke jhagar3oM kA mUla kAraNa

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62 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 hai| jainoM kA anekAntavAda isa kA parihAra karake unameM samanvaya sthApita karatA hai| . ___jaina darzana naitikatA para paryApta bala detA hai| vaha zArIrika ahiMsA evaM bauddhika ahiMsA donoM para jora detA hai| bhArata meM jitane bhI sampradAya hue haiM unameM ahiMsA ko utanA mahattva kisI ne nahIM diyA hai, jitanA jaina-darzana ne diyA hai| svayaM hiMsA karanA, dUsaroM se hiMsA karavAnA yA anya kisI taraha se hiMsA meM yoga denA, jaina-darzana kI mAnyatAoM ke viparIta hai| jainoM ke anusAra pratyeka vyakti ko socanA cAhie ki jaise unakA jIvana pyArA hai vaise hI dUsaroM kA jIvana bhI pyArA hai| dUsare zabdoM meM, "jiyo aura jIne do' kA siddhAnta honA caahie| apane jIvana ke prati to eka pazu bhI saceta rahatA hai| ataH manuSya ko, jo vivekapUrNa hai, apane se itara vyakti ke jIvana ke prati bhI saceta rahanA caahie| jaina darzana sirpha zArIrika ahiMsA ko hI Avazyaka nahIM mAnatA, balki bauddhika ahiMsA para bhI vizeSa rUpa se bala detA hai| yahI bauddhika ahiMsA jaina darzana kA 'anekAntavAda' yA 'syAdvAda' hai| apane jIvana tathA vicAroM kI satyatA ke sAtha-sAtha dUsare ke vicAroM kI satyatA ko bhI svIkAra karanA hogA arthAt AMzika matoM kI saMkIrNatA ko tyAgakara eka samanvayavAdI vicAra lAnA hogA. aura yaha jaina darzana ke anekAntavAdI dRSTi se hI sambhava hai| anekAntavAda kI sAmAjika evaM rAjanaitika kSetroM meM bhI samanvaya sthApita karane meM mahattvapUrNa bhUmikA hai| vartamAna meM manuSya kA vyaktigata jIvana ho yA sAmAjika, tanAvapUrNa evaM azAntipUrNa banA huA hai| eka vyakti dUsare vyakti se, eka samAja dUsare samAja se tathA eka rASTra dUsare rASTra se virodha evaM vaimanasya kA bhAva rakhatA hai| isa virodha evaM vaimanasya kA mukhya kAraNa hai- eka samanvayavAdI vicAra kA abhaav| sabhI apane-apane vicAroM ke satya evaM sarvamAnya hone kA dAvA karate haiM, jisake pariNAmasvarUpa dUsare ke vicAroM se virodha hotA hai tathA sAmAjika evaM rAjanaitika azAnti utpanna hotI hai| jaina darzana kA anekAntavAda siddhAnta isa samasyA kA samAdhAna kara sakatA hai| jaisA ki hama jAnate haiM ki jaina-dArzanika ananta-AtmavAdI haiN| vaha pratyeka AtmA ko mUlarUpa se samAna svabhAva vAlA evaM samAna dharmavAlA mAnatA hai| jAti, samAja yA rASTra meM bhinnatA hone kA artha yaha nahIM ki usake AtmA ke svarUpa meM bhI antara hai| kisI khAsa jAti yA samAja meM janma lene kA artha kadApi yaha nahIM hai ki usameM adhikAra bheda yA anya kisI prakAra kA bheda A jAtA hai| jAti-bheda to vyakti ke karmAnusAra hotA hai, na ki jnmaanusaar| bhagavadgItA meM kahA gayA

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anekAntavAda evaM usakI prAsaMgikatA : 63 'hai ki brAhmaNa, kSatriya, vaizya evaM zUdra Adi jAtiyA~ samAja meM vyaktiyoM ke janma ke AdhAra para nahIM banI haiM, balki unake karma evaM svabhAva ke AdhAra para hI samAja meM isa prakAra kI jAtiyoM kA vibhAjana huA hai| ataH jaina-dArzanikoM ke anusAra kisI bhI prANI ke dvArA dUsare prANI kA zoSaNa, nirdalana yA svAyattIyakaraNa anyAya hai| usI prakAra kisI deza yA rASTra ko apane adhIna karanA, use apanA upaniveza banAnA mUlata: galata hai| samAja yA rASTra kI sampatti para sabhI vyaktiyoM kA samAna adhikAra hai| isa prakAra jaina-dArzanika eka sarvodayI samAja kI racanA cAhate haiN| sarvodaya kA artha hai sabhI prANiyoM kA udaya honaa| vaha kisI vyakti yA sampradAya vizeSa ke udaya se santuSTa nahIM hotaa| AcArya samantabhadra ne kahA hai- "jo samasta jIvoM kA hitakAraka ho vahI sarvodayatIrtha hai|" sarvodaya ke lie do bAteM Avazyaka haiM- mithyAgrahoM se dUra rahanA aura sabhI ko Atmavat smjhnaa| __ jaina-dArzanika yaha yukti dete haiM ki yadi kisI ko apanA duHkha priya na ho to use yaha bhI samajhanA cAhie ki dUsaroM ko bhI apanA du:kha priya nahIM lgtaa| ataeva samasta jIvoM ko apane samAna samajhakara atyanta Adara bhAva se unapara dayA bhAva rakhanA caahie| yahI sarvodaya kA siddhAnta hai| ___vyakti kI mukti, sarvodayI samAja ke nirmANa aura vizvazAnti ke lie jaina darzana ke puraskartAoM ne yahI vicAra bhAratIya saMskRti ke AvRttAtmika koSAgAra meM Atmotsarga aura nirgranthatA kI tila-tila sAdhanA karake saMjoye haiN| Aja vaha dhanya ho gayA hai ki usakI usa ahiMsA, anekAnta-dRSTi aura aparigraha kI bhAvanA kI jyoti se vizva kA hiMsAndhakAra samApta hotA jA rahA hai aura saba sabake udaya meM apanA udaya mAnane lage haiN|11 ___ahiMsA kA bauddhika pakSa anekAnta hai| rAga-dveSa janya saMskAroM ke vazIbhUta na hokara eka-dUsare kI dRSTi binduoM ko ThIka-ThIka samajhane kA nAma hI to anekAnta hai| jainoM kA vicAra sahI hai ki jaba taka manuSya apane hI mantavya athavA vicAra ko sarvathA ThIka samajhatA rahatA hai, apanI hI bAta ko parama satya mAnA karatA hai, taba taka usameM dUsare ke dRSTikoNa ko samajhane kI udAratA nahIM A sktii| phalataH vaha apane ko saccA aura dUsare ko sarvathA mithyAvAdI samajha baiThatA hai| ataH Aja jo parivAroM meM lar3AI-jhagar3e aura kalaha-kleza haiM, sArvajanika kSetra meM krUratA kA vAtAvaraNa hai, antarrASTrIya vAtAvaraNa meM jo tanAva hai, vaha ekAnta dRSTi ko apanAne ke kAraNa hI hai|

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64 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 Aja rAjanItika pacar3e meM par3akara sArA vizva vivAdoM ke cakkara meM phaMsA huA hai| koI kahatA hai ki samAjavAda hI samasyAoM ko sulajhA sakatA hai, to dUsarA kahatA hai ki sAmyavAda se hI vizva meM zAnti ho sakatI hai| tIsarA kahatA hai ki pU~jIvAda kI chatra-chAyA meM hI saMsAra sukha kI sAMsa le sakatA hai| arthAt vartamAna samAja, samAjavAda yA pU~jIvAda ke nAma para khaNDoM meM vibhAjita ho gayA hai| isa vibhAjanapUrNa nIti se tathA pArasparika tanAva evaM saMgharSa se vizva ke rAjanItika maMca para IrSyA, kalaha, saMgharSa, bhaya aura dvandva Adi kA vAtAvaraNa banA huA hai| isa taraha ke virodhI vicAroM ke bure pariNAma hote haiN| prathama va dvitIya vizvayuddha isakA jvalanta udAharaNa hai| vizvayuddha rUpI mahAtANDava se prAyaH sabhI dezavAsI bacanA cAhate haiN| usake lie vibhinna saMgaThanoM kI bhI sthApanA kI gaI hai| parantu ina saMgaThanoM ke dvArA yuddha kI vibhISikA ko nahIM rokA jA sktaa| yadi deza kI zakti ko kucha dabAkara rokane kA prayAsa kiyA gayA to yaha yuddha ko kucha samaya ke lie bhale hI rokane meM samartha ho, parantu sthAyI samAdhAna ke lie logoM ke vicAroM meM parivartana lAnA hogaa| pratyeka vyakti yA rASTra ko sirpha apane hI deza ke hita ko dhyAna meM rakhakara nahIM socanA hogA, balki dUsare deza ke hita kI ora bhI dhyAna denA hogA arthAt anekAntavAdI yA samanvayavAdI vicAra lAnA hogaa|12 sandarbha 1. brahma sarvagataM tasmAdyathA yatra ydoditm| bhavatyAzu tathA tatra svapnazattayaiva pshyti|| yogavAsiSTha 3/52/42. sarvatra sarvathA sarva sarvadA srvruupinni| vahI 6/2/159/41. sarva sarvAtma sarvatra sarvadAsti tathA pre| vahI 6/2/13/28. sarvatra sarvazaktitvAdyatra yA shktiruunyet| Aste tatra tathA bhAti tiivrsNveghetutH|| vahI 3/52/43. 2. mahendra kumAra jaina, jaina darzana, zrI gaNeza prasAda varNI jaina saMsthAna, vArANasI, 1974, pR. 431. Cf. 'Religious differences among people have been seen so severe that most sanguinary battles have been fought on this account. Even now the difference in the religious views is at the root of among other differences in two men.' - H.S. Bhattacharya,' Anekantavada (Shree Jaina, Atmanand Sabha, Bhawnagar, 1953), p. 200 Cf. They were honest in their beliefs about a point in their religions, but they omitted to consider that those who dissented from their views might have been as sincere in their views as themselves. To arrive at the right

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anekAntavAda evaM usakI prAsaMgikatA : 65 decision about that religious point; they ought to have taken into consideration the views of dissidenters also.' Ibid p. 189. 5. Cf. This view of God, Thus sets at rest all the contending theories of God and the removal of differences in religious conceptions is one of the requisites for securing the world peace.' Ibid, p. 201-2. 7. Acararga, 1/2/3/63, Ed. Yuvacharya Mahaprjna, Jain Vishva Bharati Ladnun, 1983, p. 105. kammuNA baMbhaNo hoi, kammuNA hoI khattio / isso kamNA hoi, suddo havai kamamuNA || uttarAdhyayanasUtra, 25/33 7. 8. "bAhmaNakSatriyavizAM zUdrANAM ca paraMtapa / karmANi pravibhaktAni svabhAvaprabhavairguNaiH / / bhagavadgItA - 18/41. 9. yuktayAnuzAsana, zloka 61. 10. mahendra kumAra jaina, "jaina darzana" (zrI gaNezavarNI di. jaina saMsthAna, vArANasI, 1974), pR. 433. 11. Cf. "It may thus be said that the Anekanta view is supremely necessary for the solution of the burning problem of to-day viz the avoidence of the impending world war. H.S. Bhattacharya, Anekantavada, p. 202. *

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zramaNa, varSa 57, aMka 3-4 julAI-disambara2006 anekAntavAda-eka dRSTi DaoN. jayazaMkara siMha bhAratIya paramparA adhyAtmavAdI paramparA hai| ata: yaha paramparA vyAvahArika samasyAoM kA samAdhAna bhI AdhyAtmika AdhAra para karane meM vizvAsa rakhatI hai| aneka paramparAe~ manuSya ko vyakti ke rUpa meM athavA samAja ke eka aMga ke rUpa meM athavA sRSTi ke eka aMga ke rUpa meM dekhane meM vizvAsa karatI haiN| IsAI aura muslima dharmoM meM bhI vyakti ko sRSTi kA eka aMga mAnA jAtA hai aura Izvara ne sRSTi kI utpatti zUnya se kI hai ata: kisI vyakti kA astitva pUrNata: sApekSa ho jAtA hai| aise dharmoM ke sambandha meM mAnava ke astitva kI mahattA samApta ho, jAtI hai| pAzcAtya darzana meM aneka IzvaravAdI tathA astitvavAdI dArzanika pAye jAte haiM lekina sattA kI dRSTi se yadi manuSya Izvara para nirbhara hai to usakA astitva hI parataMtra ho jAtA hai, ata: inameM vyakti kI svataMtratA ke lie koI sthAna nahIM hotaa| isake viparIta yadi hama anIzvaravAdI, astitvavAdI tathA jar3avAdiyoM ke mata svIkAra karateM haiM to manuSya kA astitva eka sImita astitva ke rUpa meM hI ubharatA hai| manuSya eka sImita prANI hai aura isa sImA ke kAraNa hI jaisA ki hAiDegara kA mata hai, buddhi aura indriya saMvedana kA bheda pratIta hotA hai| manuSya kA darzana evaM jJAna sImita hai isalie use bauddhika parikalpanA kI AvazyakatA hotI hai| ata: sImita manuSya ke dvArA utpAdita vastuoM kA parimANa kitanA bhI kyoM na ho vaha mAnavI sImA ko Ananda se jor3ane meM sakSama dikhAI nahIM par3atI hai| bhAratIya AdhyAtmika paramparA ke cAhe ekatattvavAdI dArzanika hoM, cAhe bahutattvavAdI dArzanika (jaise- jaina vicAraka) hoM ve manuSya ke astitva ko ananta darzana, ananta jJAna aura ananta kriyA se jor3ane kA prayAsa karate haiN| isa prakAra manuSya do prakAra kI parataMtratA se mukta ho jAtA hai, prathama- kisI anya sattA * darzana evaM dharma vibhAga, kAzI hindI vizvavidyAlaya, vaaraannsii|

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anekAntavAda-eka dRSTi : 67 se sImita hone ke kAraNa AyI huI parataMtratA tathA dvitIya- kisI vizeSa prakAra se sImA ke kAraNa AI huI prtNtrtaa| prathama prakAra kI parataMtratA vyakti kI sattA ko kisI anya prakAra kI sattA para Azrita mAnane se AtI hai tathA dvitIya prakAra kI parataMtratA vyakti kI jJAna, darzana aura kriyA kI sImA ko mAnane se AtI hai| jaina dArzanika donoM prakAra kI parataMtratAoM se mukta hone ke lie anekAntavAda kA sahArA lete haiN| ve eka ora vyakti ko svataMtra mAnate haiM tathA dUsarI ora jagat ke yathArtha citrakAra svarUpa kA apohana bhI nahIM svIkAra karate haiN| aneka dArzanika vyakti ko svataMtra mAnate samaya jagat ko hI bhrama svarUpa vAlA mAna lete haiN| isa prakAra jagat ke citrakAra svarUpa kA niSedha yathArthatA kI dRSTi se athavA mAnavIya saMvedanA kI dRSTi se ayathArtha pratIta hotA hai| jaina dArzanika "anekAntavAda" ke mAdhyama se sattA ke pratyeka pahalU ke sAtha anAvazyaka cher3akhAnI ko nindanIya mAnate haiN| ahiMsA kA sthAna na kevala naitikatA ke stara para hai, apitu tAttvika stara para bhI hai| ahiMsA hI tAttvika stara para "anekAntavAda" ke rUpa meM pratiSThita hai| jaba koI bhI tathya tAttvika stara para ahiMsAtmaka hai to vibhinna dharmoM meM virodha tattva ke "anekAntavAdI" svarUpa ko na samajhane ke kAraNa hI ho sakatA hai, yA phira unake madhya samanvaya tattva ke "anekAntavAdI' svarUpa ko na samajhane ke kAraNa ho sakatA hai| ataH "anekAntavAda" vibhinna dharmoM meM samanvaya ke lie eka ucita mAdhyama bana sakatA bhAratIya darzana meM tattva ke svarUpa ke viSaya meM tIna pramukha dRSTiyA~ pAyI jAtI haiM- prathama tattva eka hai, vaha advayarUpa hai tathA bheda mithyA hai athavA kabhIkabhI yaha pratipAdita karane kI ceSTA kI jAtI hai ki kisI vizeSa yathArthavAdI darzana kA mata bhI yathArtha mata hai| anya mata ayathArtha haiN| dvitIya- sabhI mata asatya haiM athavA bhrAmaka haiM, tattva zUnya hai| tRtIya tattva anekAnta svarUpa vAlA hai| antima do dRSTiyA~ zramaNa paramparA meM pAyI jAtI haiM tathA prathama dRSTi kA sabala pratipAdana brAhmaNa paramparA meM dekhane meM AtA hai| prathama dRSTi ke udAharaNa ke rUpa meM hama advaita vedAnta ke rUpa meM le sakate haiN| dvitIya dRSTi kA udAharaNa mAdhyamika darzana hai, tathA tRtIya dRSTi kA udAharaNa jaina paramparA hai| ina tIna dRSTiyoM ke atirikta do anya prakAra kI bhI dRSTiyoM kA pracAra Adhunika pAzcAtya paramparA meM bahulatA se dikhAI par3atA hai| prathama astitvavAdI paramparA, jo vyakti kI svataMtratA para bala detI hai tathA dvitIya mArksavAdI paramparA jo vyakti kI apekSA

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68 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 paristhitiyoM ko mahattva detI hai| uparokta pA~ca dRSTiyoM meM se jaina darzana kI vizeSatA yaha hai ki vaha sabhI dRSTiyoM ko sApekSataH satya athavA kisI vizeSa saMdarbha meM satya mAnane ko taiyAra hai lekina saMdarbha mukta hokara kisI bhI dRSTi kI asatyatA ko svIkAra karanA anarthakArI nahIM hogaa| bhASA kA prayoga eka nizcita abhiprAya se kiyA jAtA hai ata: vAkyoM ke mAdhyama se eka nizcita abhiprAya kA unmeSa hone para anya abhiprAya anizcita athavA avaktavya ho jAte haiM usa avaktavyatA ko tattva kA abhAva samajhanA ThIka nahIM hogA athavA eka abhiprAya hone para yaha nahIM samajhanA cAhie ki anya abhiprAya ke Alambana tattva meM nahIM haiN| aneka darzanoM tathA dharmoM ne avaktavyatA ke tattva ko bhalI prakAra se nahIM samajhA hai jisase aneka bhrama khar3e ho jAte haiN| vaijJAnika dRSTi se vicAra karate samaya yaha nahIM samajhanA cAhie ki koI padArtha mAtra ilekTrAna, proTAna kA saMgraha hai| sauMdarya kI dRSTi se bhI tattva kA eka pRthak AyAma hai| koI bhI dRSTi cetanA ke eka nizcita pahalU kI hI abhivyakti hotI hai, ata: usa dRSTi ke samAnAntara bAhyArtha kA eka nizcita pahalU hI dRSTi patha para aMkita hotA hai, lekina aneka loga usa dRSTi kI pragADha bhAvanA ke kAraNa, dRSTi viSayaka Asakti ke kAraNa anya dRSTiyoM kI upekSA kara dete haiM, jisase tattva kA vAstavika svarUpa dikhAI nahIM par3atA hai| jaina darzana ke anekavAdI siddhAnta kI kucha vizeSatA uparyukta varNita cAra dRSTiyoM ke vizleSaNa se spaSTa ho sakatI hai| prathama dRSTi ke udAharaNa ke rUpa meM advaita vedAnta ko liyA jA sakatA hai- advaita vedAnta kI yaha mAnyatA hai ki brahma satya hai, jagat mithyA hai tathA jIva brahma se bhinna nahIM hai| zaMkarAcArya ke anusAra Izvara- sat, cit aura Ananda svarUpa hai| jIva sat-asat, cit-acit aura sukha-duHkha kA mizraNa hai| jIva aura Izvara kA bheda vyAvahArika hai lekina paramArthataH jIva aura Izvara meM koI bheda nahIM hai| vastuta: jIva, Izvara aura brahma eka hI hai| anAdi avidyA kI gAr3ha nidrA meM cirakAla se soyA jIva jaba tattvamasi (AtmA aura brahma kI abhinnatA hI tattvamasi hai) Adi vAkya jJAna se jAgatA hai, taba use deha, indriya, buddhi kI upAdhi se pare advaita Atmatattva kA sAkSAtkAra hotA hai| jIva aura Izvara donoM avidyA se yukta hai| parantu Izvara kI avidyA zakti mUlAzakti yA mAyA zakti kahalAtI hai| jIva ke lie yaha avidyA hai| Izvara avidyA ko apane veza meM rakhatA hai| jIva ko avidyA apane vaza meM kara letI hai| jIva sAMsArika duHkha sukhAdi kA anubhava karatA hai, parantu Izvara nhiiN| jIva ajJAna ke kAraNa deha

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anekAntavAda - eka dRSTi : 69 ko AtmA samajhakara "maiM duHkhI hU~", "maiM sukhI hU~" Adi anubhava karatA hai / jIva jagat kA bhoktA hai tathA sAMsArika hone ke kAraNa bandhanajanya duHkha kA bhoga karatA hai| Izvara nitya, zuddha, buddha aura mukta hai| yaha kathana ki jIva brahma bana jAtA hai upacAra mAtra hai, kyoMki vastutaH jIva sadA hI brahma hai, jIvatva avidyAjanya bhrAnti hai| baMdhana aura mokSa donoM vyAvahArika haiM, paramArthika nahIM haiN| jIva kA janma-maraNa, utpatti - vinAza kA saMsmaraNa avidyAkRta hai| jaba taka avidyA hai tabhI taka jIva kA jIvatva hai| advaitavedAnta ke anusAra jIva ajJAna hai| avidyA kI dRSTi hai| ataH jIva kA kAraNa ajJAna hai| avidyA nivRtta hote hI jIva apane zuddhAtmasvarUpa meM prakAzita hotA hai| advaitavedAnta meM eka hI nitya - kUTastha vizuddha vijJAna svarUpa paramAtmA tattva hai aura yaha vijJAna dhAtu avidyA se aneka rUpoM meM bhAsita hotA hai tathA inake atirikta anya koI tattva nahIM hai| zaMkarAcArya ke anusAra Izvara sRSTi kA nimitta aura upAdAna donoM kAraNa hai| jIva cetana hai aura zarIra kA svAmI hai, jIva hI prANoM ko dhAraNa karatA hai| Izvara aura jIva kA bheda spaSTa karane ke lie vedAnta meM bimba - pratibimba kI upamA dI gayI hai| muNDakopaniSad meM jIva aura Izvara kA bheda batalAte hue kahA gayA hai ki Izvara - jIva samAna AkhyAna vAle do pakSI eka hI vRkSa kA Azraya liye rahate haiN| eka bhoktA hai, dUsarA draSTA hai arthAt jIva svAdiSTa karmaphala kA bhoga karatA hai aura dUsarA bhoga na karane ke kAraNa dekhatA hai| isa prakAra jIva aura Izvara meM vyAvahArika dRSTi se bheda avazya hai, parantu pAramArthika dRSTi se donoM eka haiN| isa darzana para yaha AkSepa kiyA jA sakatA hai ki yadi AtmA brahma svarUpa hai aura sadA mukta hai to vaha jagat ke bandhana meM kyoM pha~sa jAtI hai? yadi jagat bilkula bhramAtmaka hai to yaha mukta ananta ajJAnavAda sattA ko kaise bAdhita kara sakatA hai ? ataH zAMkara vedAnta eka dRSTi se hI satya pratIta hotA hai, anya dRSTi se satya pratIta nahIM hotA / dvitIya dRSTi ke udAharaNa ke rUpa meM mAdhyamika sampradAya ko liyA jA sakatA hai| yaha sampradAya yaha mAnatA hai ki dRSTiyA~ sApekSataH satya haiM tathA nirapekSataH asatya athavA zUnya hai / dRSTiyA~ cAra haiM- 1. sat 2. asat 3. satasat 4. na sat na asat / tattva ina cAroM koTiyoM se zUnya haiN| mAdhyamika ke anusAra buddhi kI koTiyA~ jinheM dRSTi, anta, vikalpa aura kalpanA bhI kahA jAtA hai- vaha cAra hai jisameM prathama do mukhya tathA antima do gauNa haiN| prathama

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70 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 satya sat kI koTi hai jo satattva, bhAva, vidhAna, nityatA, dravyatA, abheda, ekatA aura aparivartana kI dRSTi hai| dvitIya asat kI koTi hai jo asatya niSedha, abhAva, bheda, paryAya, anityatA, ekatA aura parivartana kI dRSTi hai| tIsarI koTi prathama aura dvitIya ko jor3a dene se banatI hai| yaha sadasad kI koTi hai| isake anusAra sat-asat donoM satya haiN| caturtha koTi prathama aura dvitIya koTi ke niSedha karane se banatI hai| isakA rUpa na to sat-asat (na ubhaya) hai| jo sApekSa hai vaha svataMtra nahIM ho sakatA hai| nirvANa bhAva aura abhAva to prakAza ke samAna viruddha haiM jo eka sAtha nahIM raha skte| nirvANa ko na bhAva, na abhAva rUpa hI mAna sakate haiN| jo na bhAva hai na abhAva hai, usakA kisI prakAra se jJAna sambhava nhiiN| ata: nirvANa buddhi ke cAroM vikalpoM ke pare anivarcanIya hai| nAgArjuna aura candrakIrti ne sAMkhya aura prAcIna vedAnta ko prathama koTi ke udAharaNa ke rUpa meM mAnA hai| dvitIya koTi ke rUpa meM hInayAna darzana kA udAharaNa hai| tRtIya koTi meM jaina darzana aura caturtha koTi meM cArvAka mata aura dIghanikAya ke sAmaphala sutta meM varNita sajjaya ajJAnavAda mata kA udAharaNa hai| nAgArjuna kA catuSkoTivinirmukta tattva sarvadharmazUnyatA ko siddha karatA hai| unake anusAra sabhI bhAva ni:svabhAva hai| kisI bhAva ke sambandha meM hama asti, nAsti, ubhaya aura nAbhayarUpa se kucha bhI nahIM kaha skte| isa prakAra sabhI bhAvoM kI svabhAvahInatA yA ni:svabhAvatA hI zUnyatA hai| nirvANa catuSkoTivinimukta hai| yadi nirvANa ko bhAvarUpa mAnA jAya to anya bhAvoM ke samAna vaha bhI janma maraNazIla aura saMskRta dharma bana jaayegaa| yadi use abhAva rUpa mAnA jAya to usakI sattA svataMtra nahIM hogii| abhAva, bhAva sApekSika hotA hai| ata: yadi nirvANa abhAva ho to vaha sApekSa dharma bana jAyegA phira nirvANa ko bhAvA-bhAva rUpa mAnanA ThIka nahIM hai| kyoMki prakAza aura aMdhakAra ke samAna bhAva aura abhAva eka sAtha nahIM raha sakate haiN| yadi nirvANa ko bhAvA-bhAva bhinna mAnA jAya to nirvANa kA jJAna nahIM ho sktaa| nirvANa nirapekSa advaya tattva hai, nirvANa hI zUnyatA hai, yahI saba dharmoM kI dharmatA hai, jo pratIti aura upAdAna kI dRSTi se AvAgamana rUpI saMsAra hai, vahI apratItya anupAdana kI dRSTi se nirvANa hai| nAgArjuna sabhI dRSTiyoM ko bhramAtmaka mAnate haiN| aisI paristhiti meM yaha prazna hotA hai ki unakI dRSTi ko bhramAtmaka kyoM na mAnA jaay| yadi unakI dRSTi ko bhramAtmaka mAna liyA jAya to saMsAra aura nirvANa kA bheda yathArtha ho jaayegaa| aisI sthiti meM anya dRSTiyoM ke lie mArga prazasta ho jaayegaa|

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anekAntavAda-eka dRSTi : 71 astitvavAdI vicAraka vyakti ko vizeSa mahattva dete haiM tathA astitva ko sAra kA pUrvagAmI mAnate haiN| unake anusAra vizeSa hI yathArtha hai tathA sArvabhauma mithyA athavA sndehaatmk| astitvavAda ko vyAkhyAyita karate hue sArca kI mahattvapUrNa ukti hai ki "astitva sAra kA pUrvagAmI hai|" isa kathana ke artha ko isa udAharaNa ke dvArA samajhA jA sakatA hai| kursI eka padArtha hai, bar3haI ne isakA nirmANa kiyA, kursI ko banAne kI preraNA use kursI ke pratyaya se milI arthAt kursI kA pratyaya usake mana meM pahale AyA aura usI vicAra ko usane apane nirmANa kauzala dvArA vastu kA rUpa de diyaa| kursI banane ke pahale usake mana meM pahale se yaha dhAraNA thI ki kursI kyA hotI hai| usakA rUpa, AkAra kaisA hotA hai aura usakI jarUrata kyA hogI, ityaadi| kisI vizeSa kursI ke nirmANa ke pahale yaha dhAraNA vidyamAna pahale rahatI hai tathA usake svarUpa ko nirdhArita tathA paribhASita karatI hai| hama kaha sakate haiM ki kursI kA astitva usake sAra dvArA nirdhArita hai| kursI ke sAra se artha usake guNa, upayogitA tathA usake nirmANa vidhi se hai| kursI ke vAstavika Ane se pUrva yaha saba bAteM bar3haI * ke mana meM pahale se vidyamAna thIM, aura usI ke nAte vaha kursI kA nirmANa karatA hai| kursI ke astitva ke hara pahalU raMga, AkAra, rUpa Adi pUrva vidyamAna pratyaya dvArA nirdhArita haiN| usake astitva meM apane se pUrva usakA sAra nirdhArita ho cukA hotA hai| dekArta tathA lAibanitsa jaise dArzanika jo ki sRSTikartA Izvara meM vizvAsa karate haiN| manuSya ke astitva ko kursI kI taraha pUrva nirdhArita banA dete haiN| sRSTikartA Izvara ke mana meM apanI sRSTi, jisameM manuSya sammilita hai, kA pratyaya usI prakAra pUrva vidyamAna hotA hai jisa prakAra bar3haI ke mana meM kursI kA pratyaya pUrva vidyamAna hotA hai| Izvara eka mahAna kalAkAra hai, usake daivI viveka athavA pratyaya kA pariNAma manuSya hai| Izvara ne icchA kiyA prakAza ho gyaa| usI prakAra Izvara ke mana meM vicAra AyA ki eka sRSTi kI racanA ho, manuSya jaisA prANI ho jo amuka-amuka lakSaNoM se yukta ho| aise manuSya ke sambandha meM usakA sAra usake astitva kA usI prakAra pUrvagAmI hai jisa prakAra kursI kA sAra usake astitva kA pUrvagAmI hai| yaha kahA jA sakatA hai ki sabhI pratyayavAdI darzana to sRSTikartA Izvara ko parama sat ke rUpa meM nahIM svIkAra krte| brahmavAdiyoM tathA nirapekSavAdiyoM kI ora se yaha kahA jA sakatA hai ki yaha brahma koI atirikta yA pAralaukika sattA nahIM hai, apitu yaha manuSya ke svarUpa kA eka AyAma hai

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72 : zramaNa, varSa 57, aMka 3-4 / julAI - disambara 2006 tathA itanA to nizcita rUpa se kahA jA sakatA hai ki isa prakAra ke pratyayavAdI darzana meM " vAstavika manuSya" ke vAstavikatA kI eka abhivyakti kisI anya sthiti meM hotI hai aura yaha anya sthiti jo kucha bhI ho usakA sambhAvya svarUpa pahale se jJAta hai| ataH isa darzana tantra meM manuSya kI vyaSTitA kA niSedha kiyA gayA hai| manuSya brahmarUpa meM vAstavika hai, vyakti ke rUpa meM nhiiN| darzanazAstra kA itihAsa manuSya ke jIvana se sambandhita praznoM ke vastugata sAmAnya tathA sunizcita uttara kI talAza kA itihAsa hai, kintu astitvavAdiyoM ke anusAra darzana kA mukhya kArya sunizcita uttara kI khoja nahIM hai| una praznoM kA sunizcita uttara ho hI nahIM sktaa| darzana kA mukhya kArya manuSya ko apane astitvagata samasyA ke prati saceta karanA hai tathA uttaroM kI bhrAmaka talAza karane kI pravRtti ko rokanA hai / jIvana tathA jagat evaM vicAra tathA astitva ke alagAva kI samasyA kA samAdhAna vicAra kI sImA meM raha kara nahIM khojA jA sakatA hai| astitvavAdI darzana kA mukhya prayojana manuSya ke astitva kI mUla saMracanA kA vizleSaNa karanA tathA usake mUlataH svataMtra astitva kA bodha karAnA hai / astitvavAdI darzana mAnavIya vAstavikatA kA darzana hai- 'astitva sAra kA pUrvagAmI hai' yaha kathana mAnavIya vAstavikatA para hI lAgU hotA hai, vastuoM ke samudAya para nhiiN| darzana kA lakSya sAmAnya siddhAntoM kA pratipAdana karanA nahIM hai apitu usakA uddezya manuSya ko dArzanikatA ke prathama bindu para yaha prazna pUchanA hai ki manuSya hone kA kyA artha hai ? isa prazna ko koI eka vastugata vaijJAnika tathA sunizcita uttara nahIM ho sktaa| aisA isalie nahIM ki manuSya apane sattA meM nirantara eka prazna banA rahatA hai| mAnavIya vAstavikatA ke sambandha meM jagat bhI eka prazna hai| eka khulI sambhAvanA hai, donoM ke bAre meM jitanA kahA jAya ve usase adhika hote haiN| mAnavIya vyavahAra ko kisI sAmAnya sUtra dvArA sImita athavA niyaMtrita nahIM kiyA jA sktaa| usakA apanA vyavahAra bhI usakI vAstavikatA ko parisImita nahIM kara sakatA, kyoMki manuSya apane hI vyavahAra dvArA nirantara apanA nirmANa karatA rahatA hai| astitvavAda vyaktivAdI hone ke kAraNa vyakti kI samasyAoM ko yathArtha rUpa se prastuta karatA hai lekina unake samAdhAna ke lie koI Thosa rAstA nahIM dikhAtA hai| ataH astitvavAda meM kisI prazna kA samAdhAna nahIM milatA hai| astitvavAdI praznoM ke samAdhAna ke lie hameM adhyAtmavAdI darzanoM kI zaraNa lenI par3atI hai|

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anekAntavAda-eka dRSTi : 73 dvitIya dRSTi ke udAharaNa ke rUpa meM mArksavAda ko liyA jA sakatA hai| mArksavAda paristhitiyoM ko jyAdA mahattva detA hai| sAmAjika paristhitiyA~ manuSya ko nirdhArita karatI haiN| ata: paristhitiyoM ko anukUla hue binA vyakti svataMtra nahIM hotA, samanvaya vastugata niyamoM ke kAraNa hI hotA hai, yaha vyakti kI icchA athavA amUrta niyamoM kA pariNAma nahIM hai| mArksavAdI darzana jo ki vijJAnavAda kA virodhI darzana hai, meM bhI manuSya ko astitva ke vAstavika artha se vaMcita rakhA gayA hai| mArksavAdI vyavasthA meM manuSya usa vyavasthA kA eka aMga mAtra raha jAtA hai, mArksavAdI Arthika niyaMtraNavAda vastuta: vyaSTitA ke niSedha kA siddhAnta hai| pratyayavAdI kahatA hai ki nirapekSa sat ko jAna lene ke bAda manuSya ko jAnane kI koI samasyA nahIM raha jAtI hai| mArksavAdI kahatA hai ki Arthika paristhitiyoM ko niyaMtrita kara liyA jAya to mAnava jIvana kI vAstavikatA ko bhI niyaMtrita kiyA jA sakatA hai| dArzanika phAyarabAkha kI carcA karate hue mArksa kahate hai ki phAyarabAkha ne hegala ke darzana kI navIna vyAkhyA prastuta karane kA prayAsa jarUra kiyA lekina ve zikAyata bhare svara meM kahate haiM ki phAyarabAkha * ke darzana kA kSetra sImita thA, kyoMki ve darzana ko sAmAjika, rAjanaitika kriyA yA parivartana kA svara banAne meM asaphala rhe| mArksa kahate haiM ki phAyarabAkha kA yaha mata ki dhArmika jagat kA vAstavika AdhAra dharmanirapekSa jagat hai, sahI hai| lekina bhautika jagat se svataMtra dhArmika jagat ke astitva kI vyAkhyA bhautika jagat meM antarnihita virodhAbhAsoM evaM dvandvoM ke samajhane kI hai aura use vyavahAra meM dUra karane kI hai| kArla mArksa kahate haiM ki phAyarabAkha isa bAta ko samajhane meM asaphala rahe ki dhArmika bhAvanA svayaM meM eka sAmAjika utpAda hai aura jisa amUrta vyakti kA vizleSaNa ve karate haiM vaha eka viziSTa prakAra ke samAja se sambandhita hai| mArksa kahate haiM ki dhArmika jagat kI bhrAnti ke udghATana ke pazcAt darzana kA kArya bhautika jagat se sambandhita bhrama kA udghATana karanA hai| mArksa ke anusAra vaha jaba bhautika jagat kI vAstavikatA ko anAvRta karane kA prayAsa karatA hai taba usakI svayaM kI prakRti bhI anAvRta ho jAtI hai| hama mArksa ke darzana meM siddhAnta evaM vyavahAra kI ekatA pAteM haiM jisake mUla meM atikramaNa kI avadhAraNA vyApta rahatI hai jo svayaM meM siddhAnta evaM vyavahAra, yathArtha evaM Adarza kI ekatA ko sameTe hue hai aura svayaM meM bhUta evaM vartamAna kI mAnavIya kriyAzIlatA meM nirdhArita evaM niyaMtrita hotI hai, lekina isakI dizA bhaviSya

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74 : zramaNa, varSa 57, aMka 3-4 / julAI - disambara 2006 kI ora hotI hai| isa prakAra mArksa ke darzana meM hameM viziSTa bhautika paristhitiyoM ke Upara hI pratyayoM evaM vicAroM kI nirbharatA parilakSita hotI hai| aMta meM hama kaha sakate haiM ki Atmanirbhara, vyavasthita, zAzvata, amUrta evaM parikalpanAtmaka darzana ke lie mArksa ke darzana meM koI bhI sthAna nahIM hai| vizva ko parivartita karane meM jo bhI darzana samartha hai use hI mArksa ke anusAra darzana ke antargata rakhA jA sakatA hai| mArksavAda ke anusAra vyakti taba taka mukta nahIM ho sakatA jaba taka samAja mukta na ho| ataH mArksavAda vyakti kI mukti ke lie koI AdhAra prastuta nahIM karatA hai| uparyukta cAroM dRSTiyA~ ekAMgI haiN| prathama dRSTi astitva kI svataMtratA evaM ekatA ke pratipAdana ke lie jagat ke citrAkAra svarUpa kI yathArthatA kA hI niSedha kara detI hai| dvitIya dRSTi sabhI ko bhramAtmaka evaM zUnya mAnatI hai| ataH bandhana aura mokSa meM koI bheda nahIM karatI hai| nAgArjuna kA kahanA hai ki jo saMsAra hai vahI nirvANa hai aura jo nirvANa hai vahI saMsAra hai| caturtha dRSTi sAmAnya, ko mahattva nahIM detI hai tathA paMcama dRSTi vizeSa ko mahattva nahIM detI hai| jaina darzana uparyukta vicAroM ko yathArthatA kI dRSTi se samanvaya karane kA prayAsa karatA hai| tattva anekAnta svarUpa vAlA hai, vaha dravyaguNa tathA paryAya tInoM ke samanvita rUpavAlA hai, vaha sAmAnya bhI hai tathA vizeSa bhii| yadi pRthvI para paidala calane meM kaThinAI hotI hai to pRthvI ko mithyA mAna lene se eka sukhada anubhUti to ho sakatI hai lekina usase hamArI samasyAe~ kama nahIM hotI haiN| jaina darzana mahAvIra kA darzana hai jisameM bAdhAe~ yathArtha haiM to unakA atikramaNa bhI yathArtha hai / ata: jaina darzana manuSya kI prArambhika anubhUtiyoM ke sAtha nyAya karane ke liye hI " anekAntavAda" jaise siddhAnta kI pratiSThA karatA hai| sandarbha - sUcI 1. ananta darzana, ananta jJAna, ananta sukha aura ananta vIrya ko ananta catuSTaya kahA jAtA hai| jo jIva kA naisargika dharma hai| (SaDadarzanasamuccaya para guNaratna kI TIkA ) 2. anantadharmAtmakaM vastuH - haribhadra, SaDdarzanasamuccaya, pR0 57 3. brahma satyaM jaganmithyA jIvo brahmaiva nAparaH / 4. satyaM jJAnamanantaM brahma, taittirIyopaniSad, 24 5. anubhava evaM mRSA nAgArjunakArikA (seMTa pITsavarga saMskaraNa) TIkA, pR0 58 *

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 jaina cintana meM mana kI avadhAraNA DaoN0 ajaya kumAra - manana karanA mana hai athavA jisake dvArA manana kiyA jAtA hai vaha mana hai| isI artha meM jaina darzana paMcendriya jIvoM ko do vargoM meM vibhAjita karatA hai| paMcendriya jIvoM ko yadyapi pA~ca indriyAM hotI haiM, phira bhI sirpha manuSya hI samanaska hotA hai| anya paMcendriya jIva amanaska hote haiN| samanaska kA artha haimana ke sAtha tathA amanaska kA artha hotA hai binA mana ke| manuSya manana yA cintana kara sakatA hai, isalie use samanaska kahate haiN| mana kA jo kArya hotA hai vaha manuSya meM hotA hai| paMcendriya pazu Adi cintana nahIM karate jisase yaha samajhA jAtA hai ki unake pAsa mana nahIM hai aura unheM amanaska kahA jAtA hai| anindriya- mana ko anindriya kahate haiM, arthAt vaha indriya kI koTi meM nahIM AtA hai| kintu aisA isalie kahA jAtA hai ki mana atyanta sUkSma hotA hai| anindriya kA matalaba indriya kA abhAva nahIM mAnA jAtA hai| isake lie eka udAharaNa diyA jA sakatA hai ki yadi kisI lar3akI ko anudarA kahA jAtA hai to isakA yaha artha nahIM hotA ki use udara nahIM hai, balki anudarA kA yaha artha hotA hai ki vaha garbha dhAraNa nahIM kara sakatI hai yA peTa kA jo kAma hai garbha dhAraNa karanA usase vaha vaMcita hai, ata: vaha anudarA hai|| antaHkaraNa- mana ko anta:karaNa bhI kahA jAtA hai, kyoMki ise vaha bAharI AkAra prApta nahIM hotA hai jo indriyoM ko prApta hotA hai| kAna meM sanane kI zakti hotI hai, sAtha hI kAna kI bAharI AkRti bhI hotI hai| A~kha meM dekhane kI kSamatA hotI hai, sAtha hI A~kha kI AkRti bhI hotI hai| isI taraha anya indriyoM kI bhI apane-apane kAryoM kI kSamatAe~ hotI haiM aura bAhya AkAra bhI hote haiN| mana manana to karatA hai lekina bAhya rUpa meM dikhAI nahIM par3atA hai| isalie ise anta:karaNa kahate haiN| yaha Antarika sAdhana hai| * ena-4/4 bI.-4 Ara, zAnti nilayana, kRSNapurI, karauMdI, vArANasI-5

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76 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 noindriya- ise noindriya bhI kahate haiM, kyoMki mana sUkSma hotA hai| isakA koI AkAra nahIM hotA hai| anindriya yA noindriya kA matalaba hai- ISat indriyA kyoMki yaha indriyoM dvArA bodha hone vAle viSayoM ko jAnatA hai| yaha indriya na hote hue bhI indriya jaisA hai| sarvArthagrAhI- mana sUkSma hai tathA isakI gati sabhI indriyoM taka hai| arthAta yaha indriyoM ke sabhI viSayoM ko jAnane aura samajhane kI kSamatA rakhatA hai| isalie ise sarvArthagrAhI kahate haiN| jo sabhI arthoM ko grahaNa karatA hai| mana ke bheda mana ke do bheda hote haiM- dravya mana tathA bhAva mn| AcArya mahAprajJa ne dravya mana kI vyAkhyA karate hue likhA hai- 'mana ke Alambana-bhUta yA pravartaka pudgala dravya (manovargaNA-dravya) jaba mana rUpa meM pariNata hote haiM, taba ve dravya mana kahalAte haiN| yaha mana ajIva hai- AtmA se bhinna hai| unhoMne puna: bhAva mana kA vizleSaNa karate hue kahA hai- 'vicArAtmaka mana kA nAma bhAva mana hai| mana mAtra hI jIva nhiiN| kintu mana jIva bhI hai-jIva kA guNa hai, jIva se sarvathA bhinna nahIM hai, isalie ise Atmika mana kahate haiN| isake do bheda haiM- labdhi aura upayoga pahalA mAnasa jJAna kA vikAsa hai aura dUsarA usakA vyaapaar| mana ko noindriya, anindriya aura dIrghakAlika saMjJA kahA jAtA hai|6 mana ko prAyaH sabhI darzana meM cetanA svarUpa mAnA gayA hai| yadi vaha caitanya hai to jIva hI honA cAhie, kintu jaina darzana meM dravya mana ko ajIva mAnA gayA hai| mana ke kArya mana kA kAma cintana karanA hai| isakI carcA saMkSipta rUpa meM pahale ho cukI hai, kintu vistArapUrvaka samajhane ke lie yaha jAnanA jarUrI hai ki mana kI jo cintana kriyA hotI hai usake antargata nimnalikhita tathya Ate haiM IhA, avAya, dhAraNA, smRti, pratyabhijJA, tarka, anumAna, Agama aadi| matijJAna ke prArambhika cAra stara haiM jinheM prakAra bhI mAnA jAtA hai| ve prakAra haiM- avagraha, IhA, avAya aura dhaarnnaa| jaba kisI indriya ko aspaSTa rUpa se kisI vastu kA bodha hotA hai to use avagraha kahate haiN| usameM mAtra kucha kA bodha hotA hai| yahA~ taka indriya kA kArya hotA hai| kintu jaba IhA kI sthiti AtI hai to vahA~ se mana sakriya ho jAtA hai| sparza, rasa, gandha, rUpa tathA dhvani kA jo bodha ho rahA hai, vaha kyA hai? yaha prazna karane vAlA mana hI hai| phira vaha paristhiti ko / dekhate hue yaha taya karatA hai ki vaha amuka vastu hai| usa sthiti ko avAya kahate

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jaina cintana meM mana kI avadhAraNA : 77 * haiN| Age vaha usa bodha ko jJAna ke rUpa meM dhAraNa kara letA hai jise dhAraNA kahate haiN| mana ko yaha bodha ho jAtA hai ki use amuka vastu jo dikhAI de rahI hai athavA dhvani jo sunAI de rahI hai, vaha amuka vastu hai| ye sabhI bodha mana ke dvArA hI hote haiN| jaba kisI kI smRti hotI hai to usameM mana kI hI kriyAzIlatA dekhI jAtI hai, kyoMki jisa vyakti yA vastu kI yAda A rahI hai usake sambandha meM jo bodha huA thA vaha bhUtakAla meM huA thaa| usa vyakti yA vastu ko indriya ne dekhA thA, samajhA thA, kintu vaha vyakti yA vastu sAmane nahIM hai phira bhI usakA bodha hameM ho rahA hai| kyoMki mana use hamAre sAmane lA rahA hai| tarka aura anumAna meM kAraNa ke AdhAra para kisI tarka ko pramANita kiyA jAtA hai| usameM kAraNa se sAdhya ko sambandhita karake hameM jJAna dilAne vAlA mana hI hotA hai| isI taraha mana kI cintana - praNAlI meM aneka cIjeM AtI haiM jinakA bodha vyakti ko hotA hai| balki yoM kahA jAe ki indriyoM se prApta sAmagriyoM ko jJAna rUpa meM prastuta karanA mana kA hI kAma hai| isIlie pAzcAtya manovijJAna meM bhI yaha mAnA jAtA hai ki indriyoM se mAtra saMvedanA prApta hotI hai| vaha saMvedanA jaba mana taka pahu~catI hai taba use * pratyakSa kA rUpa yA stara milatA hai / yadyapi nyAya darzana meM yaha mAnA jAtA hai ki indriyoM se prApta sAmagriyAM mAtra mana taka pahu~cakara hI jJAna kA rUpa dhAraNa nahIM karatI haiM, balki mana unheM AtmA taka le jAtA hai taba ve jJAna kA rUpa dhAraNa karatI haiN| mana kA viSaya : artha- bodha mana artha kA bodha prApta karatA hai / indriyA~ kisI vastu ko dekhatI hai, sunatI haiM, sU~ghatI haiM, sparzana karatI haiM, usakA svAda grahaNa karatI haiM / kintu unase kyA artha nikalatA hai? use samajhane kA kAma mana karatA hai / udAharaNasvarUpa rAma nAma kA vyakti sAmane aayaa| A~khoM ne use dekhA, kintu rAma eka AdamI hai, pazu nahIM hai, vanaspati nahIM hai isa bAta ko mana hI samajhatA hai| koI vyakti gIta gA rahA hai, usakI AvAja anya logoM ke kAnoM dvArA grahaNa ho rahI hai| kAna sirpha zabda grahaNa kara rahA hai| gIta ke zabda dhArmika haiM yA zRMgArika haiM use mana samajhatA hai| isalie mana kA viSaya arthabodha mAnA gayA hai| mana kI sattA mana kI sattA se abhiprAya hai - mana hai / kintu kaise yaha jAnA jA sakatA hai ki mana kI sattA hai| isa sambandha meM sanmatitarka meM batAyA gayA hai ki nimnalikhita bodhoM se yaha saMketa milatA hai yA pramANita hotA hai ki mana kA astitva hai

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78 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 . 1. saMzaya, 2. pratibhA, 3. svapna, 4. vitarka, 5. sukha-duHkha, 6. kSamA, 2 aura 7. icchA / saMzaya kaise hotA hai? yaha na to indriyoM se hotA hai aura na AtmA se hI hotA hai| yaha sirpha mana ke kAraNa hotA hai| pratibhA kA bodha indriyoM ko nahIM hotA, use mana grahaNa karatA hai| svapna meM mana kI hI pradhAnatA hotI hai| Adhunika manovijJAna bhI batAtA hai ki svapna dekhane vAlA ardhanidrA kI sthiti meM hotA hai| usa samaya usakI indriyA~ kAma nahIM karatI haiN| use svapna meM jo bhI bodha hotA hai vaha mana ke kAraNa hI hotA hai| tarka-vitarka meM mana kI bhUmikA hotI hai| tarka ke AdhAra kA bodha to mana ko hI hotA hai| sukha-duHkha kA bodha mana ko hotA hai| indriyoM se kSamA kArya nahIM hotA hai| mana hI kisI ke aparAdha ko kSamA karatA hai| jo bhI icchAe~ hotI haiM, ve mana ke kAraNa hI hotI haiN| indriyoM se koI kSamA pradAna nahIM kara sakatA hai| ata: ye vividha kriyAe~ ye batAtI haiM ki mana kI sattA hai| nyAya darzana meM yaha mAnA gayA hai ki cU~ki bahuta se jJAna eka hI sAtha utpanna nahIM hote haiM isalie yaha anumAna kiyA jAtA hai ki mana hai| isakA matalaba hai ki indriyA~ apanA-apanA kArya karatI rahatI haiN| apanI kSamatAoM ke anukUla vividha sAmagriyA~ grahaNa karatI rahatI haiN| kintu una sabakA bodha vyakti ko nahIM hotaa| jisa sAmagrI kA mana se samparka hotA hai usI kA jJAna hotA hai| isalie yaha kahA jA sakatA hai ki mana kI sattA hai| annama bhaTTa kA yaha mAnanA hai ki sukha Adi kI prApti yaha batAtI hai ki mana hai| sukha-duHkha kA bodha mana ke kAraNa hI hotA hai| mana kA sthAna mana samUce zarIra meM vyApta hai| indriya aura caitanya meM pUrNa vyApti 'jahA~jahA~ caitanya hai, vahA~-vahA~ indriya hai', kA niyama nahIM hotaa| mana kI caitanya ke sAtha pUrNa vyApti hotI hai, isalie mana zarIra ke eka deza meM nahIM rahatA, usakA koI niyata sthAna nahIM hai| jahA~-jahA~ caitanya kI anubhUti hai, vahA~-vahA~ mana apanA Asana bichAe hue hai| mana aura indriya jaina darzana yaha mAnatA hai ki indriya ke dvArA jo kucha hotA hai usameM mana kA honA anivArya hai, kyoMki mana ke binA indriyoM ke dvArA grahita sAmagriyoM kA koI artha nahIM hotA hai| kintu mana kI jo gatividhiyA~ hotI haiM unameM indriyoM kI upasthiti ho sakatI hai aura nahIM bhI ho sakatI hai| arthAt mana indriyoM se alaga rahakara bhI apanI gati kara sakatA hai|

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jaina cintana meM mana kI avadhAraNA : 79 * sandarbha 1. mana: mananaM manyate anena vA mnH| jaina darzana : manana aura mImAMsA, muni nathamala, pR0- 487 2. sarvArthagrahaNaM mnH| pramANamImAMsA, 1/2/24 3. bhagavatIsUtra, 13/7/496 4. praznavyAkaraNa (AzravadvAra), 2 5. sUyagaDo, 1/12 (vRtti) 6. jaina darzana : manana aura mImAMsA, muni nathamala, pR0- 488 7. sanmatiprakaraNa, kANDa-2 8. nyAyasUtra, 1/1/16 9. jaina darzana : manana aura mImAMsA, muni nathamala, pR0- 491

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 jaina darzana va zaiva siddhAnta darzana meM pratipAdita mokSaH eka tulanAtmaka adhyayana DA0 zAradA siMha bhAratIya paramparA ke antargata vaidika, avaidika aura Agamika paramparA kI sAmAnya mAnyatA hai ki mAnava jIvana eka saMtulita aura pariSkRta jIvana hai jisakA kendra hamArA vyaktitva hai aura vAstava meM samatvapUrNa vyaktitva hI mAnava jIvana kA lakSya hai| samatvapUrNa jIvana Atmakendrita hotA hai| isI kAraNa bhAratIya darzana kA lakSya hameM apane AtmA kA kendra arthAt parama sAdhya mokSa ko pAne meM hamArI madada karanA hai| mokSa vicAra jaina darzana aura zaiva siddhAnta darzana kA hI nahIM, apitu samasta bhAratIya darzana kA eka mUla prazna hai| prastuta lekha meM hama zaiva siddhAnta tathA jaina darzana meM pratipAdita mokSa tattva kI vivecanA kreNge| jaina darzana ke nivRttimArgI aura zaiva siddhAnta ke pravRttimArgI hone se donoM hI darzanoM meM apanIapanI paramparA kI vizeSatAeM samAna rUpa se parilakSita hotI hai| ye darzana apanI paramparA kI vicAradhArAoM ko apane-apane DhaMga se vyakta karane kA prayAsa karate hai| isaliye jahAM unameM vaicArika samAnatA pAyI jAtI hai vahIM viSamatAeM bhI spaSTa rUpa se iMgita hotI haiN| ina viSamatAoM kA mUla kAraNa donoM darzanoM meM mAnya tAttvika avadhAraNA hai| inhIM mAnyatAoM ke kAraNa hI donoM darzanoM kA saiddhAntika matabheda hai| jaina vicAradhArA ke anusAra "bandhahetvAbhAva nirjarAbhyAM kRtsnakAya vipramokSo mokSaH1 arthAt bandha hetuoM (mithyAtva va kaSAya Adi) ke abhAva va nirjarA se saba karmoM kA Atyantika kSaya honA hI mokSa hai| isI prakAra mokSa kA svarUpa batAte huye kahA gayA hai ki 'niravazeSanirAkRta karmamalakalaMkasyaH zarIrasyAtmano'cintyasvAbhAvika jJAnAdiguNamavyAbAdhasukhamAtyantikamavasthAntaraM mokSa iti'2 arthAt AtmA jaba karmamala rUpI kalaMka aura zarIra ko apane se sarvathA alaga kara detI hai taba jo acintya svAbhAvika jJAnAdi rUpa aura

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jaina darzana va zaiva siddhAnta darzana meM pratipAdita mokSa : 81 * avyAbAdha rUpa sarvathA vilakSaNa avasthA utpanna hotI hai, use hI mokSa kahate haiN| zaiva siddhAnta ke anusAra AtmA dvArA zuddhAvasthA kI prApti hI mokSa hai / maloM ke prabhAva se AtmA svayaM mokSa prApta nahIM kara sktaa| mokSa prApti ke liye AtmA ziva para Azrita hai| ziva ke anugraha dvArA hI AtmAeM mokSa prApta kara sakatI haiN| mokSa pAne ke liye jIva ziva para hI nirbhara karatA hai / kintu ziva kI kRpA prApta karane kI Avazyaka zarta maloM se pUrNa nivRtti (malaparipAka) hai| isake pazcAt ziva guru rUpa meM upasthita ho jIva para zaktipAta karate haiM aura jIva sAdhanA ke anantara zivo'haM kA anubhava karatA hai aura ziva meM lIna ho jAtA hai| zaiva siddhAnta meM yahI mokSa kA svarUpa hai| sarvaprathama dekheM to donoM hI darzanoM meM karmamaloM se nivRtta hone para hI mokSa ko mAnA gayA hai, kintu jaina dArzanika anIzvaravAdI hone ke kAraNa jahA~ acintya svAbhAvika jJAnAdi rUpa aura avyAbAdhasukha rUpa ko mokSa kahate haiM vahIM zaiva siddhAntI jaina dArzanikoM kI mukti kI avadhAraNA se to sahamata hote kintu ve mukti ko zivAnubhUti kI avasthA mAnate haiM, aura kahate haiM ki mukti AtmA ke prayAsa kA pariNAma nahIM apitu ziva ke anugraha ke kAraNa hai| mokSa ke svarUpa ke pratipAdana meM zaiva siddhAnta bhaktimImAMsIya vyAkhyA karatA hai| jainAgamoM meM mokSa tattva para tIna dRSTiyoM se vicAra huA hai- 1. bhAvAtmaka 2. abhAvAtmaka 3. anirvacanIya / bhAvAtmaka dRSTi se mokSa bAdhaka tattvoM kI anupasthiti aura Atma zaktiyoM kA pUrNa prakaTana hai| mokSAvasthA meM manuSya meM nihita jJAna, bhAva va saMkalpa, ananta jJAna, ananta sukha va ananta zakti meM parivartita ho jAtA hai / niSedhAtmaka rUpa meM mukta jIva meM samasta karmajanya upAdhiyoM kA bhI abhAva hotA hai, ataH muktAtmA nirAkAya hotA hai aura anirvacanIya rUpa meM muktAtmA ko vyakta karane ke liye koI zabda nahIM hai, koI pada nahIM hai| anya bhAratIya darzanoM kI bhA~ti zaiva siddhAntI bhI muktAtmA ko zuddha, nirmala va citta mAnate haiN| kintu apanI isa avasthA meM bhI jIva (muktAtmA) ziva ke samAna sat, citta, aura AnandarUpa nahIM ho sakatA hai arthAt jIva ziva * ke samAna sthiti aura saMhAra Adi kRtya nahIM kara sktaa| jahAM jaina darzana meM muktAtmA AtmapUrNatva ko prApta ho sarvocca pada para pahuMcatA hai vahAM zaiva siddhAnta

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82 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 meM muktAtmA pUrNa avasthA meM bhI sarvocca pada (ziva) kA sevaka hI rahatA hai, kyoMki sRSTi Adi kRtya jIva nahIM kara sktaa| yahAM donoM darzanoM meM varNita mukti meM matabheda eka darzana ke IzvaravAdI aura dUsare ke anIzvaravAdI hone kI vajaha se hai| yahAM unakI vibhedatA kA anya koI spaSTa kAraNa nahIM dikhAyI detaa| kyoMki rAga, dveSa Adi vRttiyoM kA to donoM hI darzana muktAtmA meM nirodha mAnate haiN| kintu sarvoccatA kI sthiti meM jIva, ziva ke abhinna rUpa meM sthita ho jAtA hai- isakA jaina darzana nirodha karatA hai| jaina darzana nivRttimArgI hai, ata: vaha jAgatika padArthoM kI nazvaratA ko lekara calatA hai, kyoMki usake anusAra mAnava ke jo bhI aindriya anubhava ke viSaya haiM ve sabhI svabhAvata: parivartanazIla aura vinAzazIla haiN| kintu zaiva siddhAnta kA jagat kI nazvaratA sambandhI dRSTikoNa apanA eka alaga mahattva rakhatA hai| zaiva siddhAnta ke anusAra samasta jagat agara zivamaya hai to nazvara kaise ho sakatA hai| yahAM jagat ke prati dhArmika bhAva dikhAyI detA hai| zaiva siddhAntI jagat ko bandhana kA kAraNa na mAnakara use bhI mokSa ke liye Avazyaka mAnate haiN| unakA jagat sambandhI vicAra aura bhI spaSTa ho jAtA hai jaba zaiva siddhAntI bhukti aura mukti arthAt saMsAra aura mokSa meM koI virodha nahIM pAte haiN| yaha jaina ke una mAnyatAoM ke ThIka viparIta hai jahAM nivRtti ko saMnyAsa kA dUsarA rUpa mAnA gayA hai| jainAgama ke dazavaikAlikasUtra meM kahA gayA hai ki "gRhastha jIvana pApakArI hai aura saMnyAsa niSpApa hai| "5 jaina dharma ke anusAra gRhastha jIvana sAdhya (mokSa) kI upalabdhi kA eka aisA mArga hai jo sarala hote hue bhI bhayapUrNa hai| gRhastha jIvana meM sAdhanA ke mUla tattva arthAt manaHsthiratA ko prApta karanA duSkara hai| gRhastha jIvana vanakhaNDa kI taraha bAdhAoM se paripUrNa hai, kintu sAtha hI sAtha jaina darzana meM yaha bhI mAnA gayA hai ki jahA~ kahIM bhI samabhAva hai vahA~ sabakA samAna mahattva hai| cAhe vaha gRhastha ho yA shrmnn| spaSTa hai ki zaiva darzana kI sAdhanA-paddhati saMnyAsamArgI na hokara pUrNatayA gRhasthamArgI hai aura saMsAra ke prati apanA sakArAtmaka dRSTikoNa rakhatA hai, jabaki jaina darzana gRhastha kI apekSA saMnyAsa ko jyAdA zreyaskara mAnatA hai| jaina darzana meM Asrava-nirodha ko saMvara kahA gayA hai arthAt navIna karma vargaNAoM ke pudgaloM ko roknaa| yaha saMvara mokSa-prApti kA prathama sopAna - va mUla kAraNa mAnA gayA hai| sAmAnyata: zArIrika, mAnasika, vAcika kriyAoM

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jaina darzana va zaiva siddhAnta darzana meM pratipAdita mokSa : 83 * kA yathAzakti nirodha karanA hI saMvara hai| kyoMki kriyAeM hI bandhana ke mala kAraNa haiN| isa prakAra saMvara kA artha anaitika aura pApakArI pravRttiyoM se apane Apako bacAnA hai| mokSa kI prApti taba taka nahIM ho sakatI jaba taka naye karma-pudgaloM ko AtmA kI tarapha pravAhita hone se na rokA jaay| karma svabhAvata: apanA phala degeM hI aura isa sthiti meM munaSya ko aneka yoniyoM meM bhramaNa karate rahanA pdd'egaa| zaiva siddhAnta kI bhI aisI mAnyatA hai ki jIva ko svayaM ke karmoM dvArA hI isa bandhana se mukti prApta hogii| isake liye Avazyaka hai ki naye karmoM kA utpAdana na kiyA jAye arthAt vAsanAoM para adhikAra Avazyaka hai| isa samasyA se bacane ke liye jahAM jaina darzana mithyAtva Adi AsravoM ko sarvathA avarUddha kara dene va navIna karmoM ke Agamana kA nirodha karatA hai vahIM zaiva siddhAntI karmoM ke udAttIkaraNa para bala dete haiM jisameM jIvAtmA bure karmoM ko burA samajha kara chor3a detA hai, acche karmoM ko vaha Izvara(ziva) ko samarpita karake karatA hai aura unake phala bhoga se baca jAtA hai| dUsare zabdoM meM jIvAtmA navIna karma phaloM kA utpAdana nahIM krtaa| isake atirikta donoM hI darzana acche aura bure anubhavoM se vAsanAoM kI tIvratA ko kama karane ke liye karmoM ko mokSa prApti meM samAna rUpa se Avazyaka mAnate haiN| mokSa prApti ke liye jisa sAdhana prakriyA ko jaina darzana saMvara aura nirjarA kahatA hai zaiva darzana meM vahI karmoM kA udAttIkaraNa va malaparipAka kahalAtA hai| jisa prakAra saMvara ke pazcAt jo karma AtmA ke sAtha aba bhI lage haiM unake samUla nAza ke liye nirjarA ko jaina darzana Avazyaka mAnatA hai usI prakAra zaiva siddhAntI bhI karmoM ke samUla nAza ke liye "malaparipAka" kI prakriyA ko Avazyaka mAnate haiN| ina donoM prakriyAoM ke abhAva ke kAraNa karmoM se mukti saMbhava nahIM hai- yaha vicAra donoM darzanoM meM samAna hai| jaina darzana svabhAvata: anIzvaravAdI darzana hai isa kAraNa vaha Izvara pratyaya kA sarvathA khaNDana karatA hai| aisA mAnane ke pIche usakI yaha dhAraNA hai ki pratyakSa dvArA Izvara kI prApti asaMbhava hai, tathApi ve kAlAntara meM Izvara ke sthAna para tIrthakaroM ko mAnane lge| Izvara ke bAre meM zaiva siddhAnta kA apanA alaga hI dRSTikoNa hai jo usake pUrNatayA bhaktipradhAna darzana hone kI paSTi karatA hai| dekhA jAya to tattvamImAMsA kI dRSTi se Agama kI sabase bar3I vizeSatA paramatattva kI avadhAraNA

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84 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 hai| zaiva siddhAnta kA ziva jIvoM se prema karatA hai aura yahI kAraNa hai ki vaha . unheM isa saMsAra se mukta hone kA avasara bhI detA hai| mukti se pUrva bhI aura pazcAt bhI ziva, jIva meM antarnihita hotA hai| isake viparIta jaina darzana meM spaSTa rUpa se kahA gayA hai ki Izvara hamAre bhakti se prasanna hokara na hI hameM sukha degA, aura na hI hamArI avahelanA se aprasanna hokara hameM kaSTa degaa| spaSTa hai ki jaina dharma meM Izvara ke liye sthAna nahIM hai| kintu kAlAntara meM tIrthaMkaroM aura dharma ke prati hamArI AsthA banI rahe isa kAraNa tIrthaMkaroM ke adhIna zAsanAdhyakSa yakSa va yakSI Adi kI kalpanA kI gaI, jo hamAre bhautika abhiSToM ko pUrA kara sakate haiN| phira bhI jaina darzana meM Izvara kI sattA ko inkAra kiyA gayA hai| ____ anya darzanoM kI bhA~ti zaiva siddhAnta kI bhI mAnyatA hai ki mukti kI avasthA meM jIva paramatattva ke samAna ho jAtA hai, kintu mukti kI avasthA meM bhI vaha upAsya-upAsaka kA bheda svIkAra karatA hai arthAt mokSAvasthA meM bhI jIva ziva ke samAna nahIM hotA, apitu maloM kA AvaraNa haTa jAne para vaha ziva ke samAna citta ho jAtA hai| zaiva siddhAnta kI bhI mAnyatA hai ki jisa prakAra namaka jala meM mila jAtA hai usI prakAra ziva AtmAoM meM apane guNa bhara detA hai aura usase pare bhI rahatA hai|" zaiva siddhAnta ke samAna jaina darzana bhI mokSAvasthA meM sAdhya aura sAdhaka kA abheda mAnate haiN| AcArya hemacandra isI abhedatA ko batAte hue kahate haiM ki "kaSAyoM aura indriyoM se parAjita AtmA hI saMsAra hai aura usako vijita karane vAlA AtmA hI mokSa kahalAtA hai| arthAt jaba taka sAdhaka kaSAyoM ke vazIbhUta rahatA hai taba taka sAdhaka rahatA hai aura jaba kaSAyoM para vijaya prApta kara letA hai to vahI sAdhaka sAdhya (mokSa) bana jAtA hai| donoM darzanoM meM antara hai to yaha ki zaiva siddhAnta kA jIva kitanA hI sarvajJa, zaktimAna kyoM na ho vaha ziva se nimnatara hI hogaa| dUsarI ora jaina darzana meM AtmA sarvazaktimAna hotA hai| sAdhya va sAdhaka meM koI antara nahIM hotA, kyoMki unake anusAra mukti to sAdhaka kA apanA hI rUpa hai, koI bAhya padArtha nhiiN| isa vibhinnatA ke bAvajUda bhI donoM darzana AtmA ke svarUpa meM adhiSThita hone kI bAta svIkAra karate haiN| zaiva siddhAnta kI isa mukti kI vyAkhyA meM bhakti kA caramotkarSa dekhA jA sakatA hai| jaina darzana jahAM AtmapUrNatA ko mokSa mAnatA hai vahAM zaiva siddhAntI upAsya upAsaka kA bheda mAnate haiN| kintu yaha vicitra-sA lagatA hai ki upAsya 1 dakhA

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jaina darzana va zaiva siddhAnta darzana meM pratipAdita mokSa : 85 * hI svayaM upAsaka ho jaay| isa vivAda se bacane ke liye zaiva mukti kI isa vyAkhyA meM sAyujya mukti ke sambandha kI dRSTi se abheda mAnate hue bhI advaita kI dRSTi se dvaita mAnate haiN| bhAratIya darzana meM mokSa ke sambandha meM saMdehamukti aura videha mukti kI avadhAraNA milatI hai| jaina darzana isI mukti kI vyAkhyA dravya va bhAvamokSa rUpa meM karatA hai| bhAvamokSa rAga, dveSa Adi se pUrNatayA nivRtta ho jAne para tathA dravyamokSa maraNoparAnta prApta hotA hai| zaiva siddhAnta ke anusAra anya mukti sambandhita vyAkhyAoM ko hama apara mukti athavA nimnatara mukti kaha sakate haiN| kyoMki vahA~ mukti kI vyAkhyA pAza jJAna aura pazu jJAna taka hI sImita hai| ata: zaiva siddhAntI apanI mukti kI vivecanA karate hue sAyujya mukti ko pratipAdita karate haiM jisameM zArIrika sukha ko kSaNika mAnate hue vAstavika Ananda zivAnubhUti ko mAnate haiM aura kahate haiM ki mukti sukha-duHkha se pare kI sthiti hai| mukta jIva sukha aura duHkha donoM ko samAna bhAva se svIkAra karatA hai| sAMsArika sukha na use prasanna karate haiM na duHkha use vicalita karate haiN| jabaki jaina darzana ke anusAra mokSa kI avasthA duHkhAnta ke atirikta parama zAnti kI avasthA hai| kintu anIzvaravAdI hone ke kAraNa jaina yaha mAnate haiM ki mokSa jIva ke svayaM ke prayAsa kA pariNAma hai| jaina darzana meM mAnya do prakAra ke sukhoM meM indrijanya sukha kA to mokSAvasthA meM vinAza ho jAtA hai kintu AtmIya sukha kA abhAva mAnanA ThIka nahIM, kyoMki AtmA sukha rUpa hai aura apane svarUpa meM sthita ho jAnA hI mokSa hai| yadi AtmA kA svabhAva hI naSTa ho jAyegA to kyA bcegaa| isa prakAra ve siddha karate haiM ki mokSa meM svAbhAvika sukha kA uccheda nahIM hotA aura sAtha hI sAtha anAdi avidyA ke vilaya se AnandarUpatA kI abhivyakti bhI hotI hai| jJAnAvaraNa Adi ATha prakAra ke karmapravAha rUpa anAdi avidyA ke naSTa hone para ananta sukha, ananta jJAnAdi rUpa mokSa kI prApti hotI hai| agara mukta AtmA ko hama saMvedya rUpa (jAnane yogya ke rUpa meM) mAneM to ananta jJAna kI svata: siddhi ho jAtI hai athavA unakA (ananta sukha) saMvedana hotA hai aura nahIM mAneMge to use Ananda svarUpa bhI kahanA asaMgata hogaa| yahAM donoM darzanoM meM vaicArika viSamatA dikhAI detI hai| karma, bandhana kA aura akarma, mukti kA hetu hai yaha to sabhI darzana svIkAra karate haiN| kintu tulanAtmaka dRSTikoNa se yahAM yaha prazna vicAraNIya hai ki sabhI

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86 : zramaNa, varSa 57, aMka 3-4 / julAI - disambara 2006 darzanoM meM mAnA gayA hai ki karma svabhAvataH acetana hai ataH unakA phala dene vAlA koI na koI cetana hai jo jIvoM ko karmoM kI zubhatA va azubhatA ke AdhAra para phala pradAna karatA hai aura jIva karmoM ke acche aura bure anubhava ke AdhAra para unakA phala bhogatA hai| jaina darzana meM isa dhAraNA ko lekara tAttvika dRSTi se matabheda hai| arthAt vaha yaha nahIM mAnate ki zubha azubha karmoM kA phaladAtA Izvara hai / IzvaravAdiyoM (zaiva) ke yahAM jisa karma ke liye Izvara kI kalpanA kI gaI usa rUpa meM karma ko hI jaina darzana meM Izvara mAnA jA sakatA hai kyoMki usI ke anusAra jIva vibhinna yoniyoM meM bhramaNa karatA hai| dUsarI bAta mukta jIva hI sukhavAdI ananta catuSTayoM se yukta ho kRtakRtya karatA hai aura usake dvArA kiye gaye karma svayaM hI phala dene meM samartha hote haiN| unake liye kisI cetana tattva kI koI AvazyakatA jaina darzana ko nahIM hotI hai| karma vipAka kI prakriyA ke anusAra jaba karma paka jAte hai arthAt unakA samaya pUrA ho jAtA hai to ve svayaM hI apanA phala pradAna karate haiM jabaki zaiva siddhAnta meM yaha Avazyaka kRtya ziva dvArA kiyA jAtA. hai| zaiva siddhAnta kI isa vyAkhyA meM jahAM jIva karma kA AvaraNa haTa jAne para ziva ke samAna ho jAtA hai| vahAM bhakti kI parAkASThA aura bhI bar3ha jAtI hai jaba jIva dvArA kiye gaye samasta karma ziva ke karma ho jAte haiM arthAt jIva samasta karmoM ko ziva ko samarpita kara detA hai| isake viparIta jaina darzana mokSAvasthA meM AtmA kA kisI zakti meM vilIna honA nahIM mAnate haiN| unake anusAra samasta AtmAoM kI svataMtra sattA rahatI hai| AtmA kisI anya zakti meM antarbhUta na hokara lokAnta meM jAkara eka sthAna vizeSa para virAjamAna ho jAte haiM jinheM Agamika zabdAvalI meM siddhazilA kahate haiM aura vahAM se vApasa nahIM Ate haiM yadi mukta jIva kA saMsAra meM vApasa AnA mAnA jAya to saMsArI aura : mukta 'jIva meM koI antara hI nahIM raha jAyegA aura mokSa kI vyAkhyA asaMbhava ho jaayegii| jaina va zaiva darzanoM meM mokSa hetu pratipAdita mArgoM meM vizeSa samAnatA dikhAI detI hai| prArambha se hI mokSa prApti ke liye alaga-alaga mArgoM kA pratipAlana kiyA jA rahA hai| veda se karmamArga, upaniSada se jJAnamArga, bhAgavata se bhaktimArga, dhyAna Adi se yogamArga kA vikAsa huaa| jaina va zaiva ina donoM hI darzanoM meM na kevala jJAna, na karma aura na kevala AcaraNa se mukti prApta ho sakatI

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jaina darzana va zaiva siddhAnta darzana meM pratipAdita mokSa : 87 hai, apitu sammilita rUpa se hI mokSa prApta kiyA jA sakatA hai| jaina darzana ke anusAra kevala eka mArga kA varaNa karake hama mukti nahIM pA sakate jaba taka ki hama apanI cetanA ko pUrNa vikasita na kara leN| unake anusAra mAnavIya cetanA ke tIna pakSa hote haiM, jJAna, bhAva va saMkalpa aura jaba taka ina tInoM kA pUrNa vikAsa nahI hogA mokSa pAne kA prayAsa ekAMkI hI hogaa| ataH isake liye Avazyaka hai ki ina tInoM pakSoM ke vikAsa ke liye trividha sAdhanA mArga (samyak-darzana, samyak - jJAna, samyak cAritra) kA pAlana kiyA jAya / yadyapi darzana, jJAna aura cAritra kI pUrvAparatA ko lekara vidvAnoM meM kAphI matabheda hai kintu jyAdAtara vidvAnoM ne darzana ko jJAna se pahale prAthamikatA dI hai| jJAna binA darzana ke nahIM ho sakatA / cAritra kI apekSA jJAna ko prAthamikatA dI gaI hai kyoMki mukti kA AkAMkSI AdhyAtmika patha kA pathika, binA jJAna aura zraddhA ke kaise Age bar3ha sakatA hai| zaiva siddhAntI bhI mAnate haiM ki mokSa mArgoM - kramazaH caryA, kriyA, yoga aura jJAna ina sabhI kA anusaraNa Avazyaka hai| kahane kA tAtparya hai ki mukti ekAeka nahIM prApta ho jAtI varan kramazaH prApta hotI hai| prathama mArga kA anusaraNa karane se pada mukti athavA AMzika mukti aura tatpazcAt pUrNa mukti prApta hotI hai| " yahAM hama dekhate haiM ki dono hI darzanoM meM prathama pada mukti tatpazcAt pUrNamukti kI prApti kA vidhAna hai| sAdhaka dvArA mokSamArga kA kramazaH anusaraNa karane se usake mala Adi nivRtta hote haiM aura dhIre-dhIre sAdhaka mokSa taka pahu~ca jAtA hai aura mukti prApta karatA hai| ina donoM darzanoM meM antara hai to itanA ki jaina darzana cAritra kI apekSA jJAna ko adhika mahattva detA hai| zaiva siddhAnta meM anya sabhI mArgoM kA anusaraNa karane ke pazcAt jJAna mArga kI sAdhanA kI jAtI hai| cUMki zaiva siddhAnta ziva para AdhArita darzana hai ataH aisA nahIM ho sakatA ki karma meM bhakti kA abhAva ho athavA jJAna meM bhakti kA abhAva ho, unake anusAra bhakti sabhI mArgoM ke mUla meM hai| yahAM taka ki mukti kI avasthA meM bhI bhakti aparihArya hai / yadyapi mukta hue jIva ke karma anAsakta bhAva se kiye gaye hote haiM ataH vaha bandhanakArI nahIM hote| donoM hI darzanoM ke vicAroM meM sAmyatA dikhAI detI hai| ina tInoM mArgoM dvArA mokSa kI upalabdhi ke liye manuSya jina sopAnoM kA ArohaNa karate hue Atma-vikAsa ke patha para Age bar3hatA hai use jaina darzana

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88 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 meM "guNasthAna' kI saMjJA dI jAtI hai| ina caudaha guNasthAnoM kA anusaraNa karatA / huA sAdhaka caudahaveM arthAt antima guNasthAna meM apane Ayukarma kA bhI kSaya karake siddha aura mukta kahalAtA hai| jaisA ki pahale kahA jA cukA hai ki zaiva darzana meM bhI mukti ekAeka nahIM prApta ho jAtI ataeva jIva uttarottara vikAsa karatA huA kramaza: mukta hotA hai| isa AdhyAtmika utkarSa ko zaiva siddhAntI "daza kArya" kahate haiN| jaba sAdhaka mukti kI antima avasthA ko prApta karatA hai to vaha binA jJAnendriyoM kI sahAyatA se hI saba jAna jAtA hai| yaha ziva jJAna prApti kI vaha avasthA hai jise zaiva siddhAnta meM uccatara jJAna athavA divya jJAna kahA jAtA hai| jaina darzana isI avasthA ko AtmapUrNatA kI avasthA mAnatA hai| ata: yahAM donoM hI darzanoM meM mukti kI avasthA kA vicAra lagabhaga eka-sA hI hai, alaga hai to pratipAdana kA dRssttikonn| jaina darzana meM mukti meM jIva kA abhAva nahIM mAnA gayA hai| AcArya vidyAnanda kA kahanA hai ki jIva ke abhAva ko siddha karane vAlA na to koI nirdoSa pramANa hai aura na dUsarA samyak hetu hI hai| ata: vaha anya darzanoM meM varNita isa avadhAraNA kA virodha karatA hai| dUsarI tarapha zaiva siddhAnta kI mAnyatA hai ki ajJAna dUra ho jAne para AtmA paramAtmA se mila jAtI hai phira bhI jIva ke astitva se inkAra nahIM kiyA jA sakatA hai| agara mukti kI avasthA meM kevala paramAtmA hI rahatA hai to mukti kisakI hotI hai| ata: zaiva siddhAntI bhI mukti meM jIva kA astitva svIkAra karate haiN| isa dRSTi se donoM darzanoM meM samAnatA hai| eka aura viSamatA zaiva aura jaina ina donoM darzanoM meM mukta AtmA ke svarUpa ko lekara pAI jAtI hai| jyAdAtara bhAratIya darzanoM kI bhA~ti zaiva siddhAnta bhI mAnatA hai ki jIva jaba mokSa prApta kara letA hai to mukta ho jAtA hai aura vartamAna zarIra usa mukta jIva kA zarIra nahIM hotA hai| mukta jIva usase bhinna hotA hai kintu usakA koI svarUpa nahIM hotA arthAt vaha nirAkAra hotA hai| lekina isake viparIta jaina dArzinika isa mata se sahamata nahIM haiN| unakA mata hai ki yadyapi nizcayanaya kI apekSA se mukta jIva nirAkAra hotA hai kyoMki vaha indriyoM se dikhAI nahIM detA hai, kintu vyavahAranaya kI apekSA se vaha sAkAra hotA hai| sAtha - hI mukta jIva sarvaloka vyApI bhI nahIM hotaa| kyoMki sAMsArika jIva meM saMkoca vistAra kA kAraNa zarIra hotA hai aura mokSAvasthA meM kArya-kAraNa kA sarvathA

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jaina darzana va zaiva siddhAnta darzana meM pratipAdita mokSa : 89 * abhAva rahatA hai| sarvalokavyApI ke prazna para zaiva siddhAnta bhI isase sahamata hai ki mokSAvasthA meM zarIra kA abhAva hotA hai athavA jIva ina tattvoM se svayaM ko pRthak samajhatA hai, kyoMki vaha apane Apa ko ziva meM sthita kara detA hai aura 'zivo'haM' bhAvanA ke abhyAsa dvArA mahasUsa karatA hai ki maiM ziva huuN| isa abhyAsa dvArA AtmA zivamaya ho jAtI hai| yahI zaiva siddhAnta kI mukti kI uccatara avasthA mAnI gayI hai| kintu isase alaga ve jaina darzana ke samAna muktAtmA kA koI svarUpa svIkAra nahIM krte| anta meM donoM darzanoM meM tulanAtmaka adhyayana ke pazcAt hama kaha sakate haiM ki ye donoM darzana eka-dUsare ke pUraka haiM na ki virodhii| agara unameM virodha dikhAI detA hai to vaha unakI apanI dArzanika saMracanA ke kAraNa tathA apaneapane matoM ke pratipAdana kA lekara hai| jaina darzana jise samatva kI sAdhanA kahatA hai zaiva use zivo'haM kI sAdhanA "kahatA hai, kyoMki jaina darzana meM jJAnamImAMsA kI parAkASThA hai to zaiva siddhAnta meM bhakti kI parAkASThA hai| isameM pradhAna antara hai to yaha kI jahAM zaiva darzana meM AtmA mukti ke pazcAt ziva meM sthita ho jAtA hai vahAM jaina darzana meM mukta jIvoM ke siddhazilA para sthita hone kA varNana milatA hai| ata: mahattvapUrNa bhedoM ke hote hue bhI donoM darzanoM meM sAmyatA bhI sAmAnya rUpa se dikhAI detI hai| sandarbha 1. sarvArthasiddhi,1/4 2. sarvArthasiddhi,utthAnikA,pR01 3. zivajJAna siddhiyAra,11/321 4. zaiva siddhAnta darzana ,pR0 10 5. dayAvaikAlikasUtra,1/11/12/13 6. zaiva siddhAnta darzana, pR0 158 7. zaiva siddhAnta darzana, pR0 158-156 8. zivajJAna siddhiyAra,11/321 6. yogazAstra, pR04/5 10. zaiva siddhAnta darzana, pR0166 For Private &Personal Use Only .

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zramaNa, varSa 57, aMka 3-4 julAI - disambara 2006 varNavyavasthA - jainadharma tathA hindU dharma ke sandarbha meM DA0 dIpaMjaya zrIvAstava vizva ke dharmoM meM jaina evaM hindU dharma kA viziSTa sthAna hai| inakI prAcInatA kA Akalana sambhava nahIM hai| eka anAdita: astitva meM hai to dUsare kA udgama apauruSeya veda se hai| vaidika vAGmaya meM tIrthaMkaroM ke nAmollekha se jaina dharma kI prAcInatA pramANita hotI hai| donoM bhArata ke sanAtana tathA jIvanta dharma haiM aura donoM meM deza - kAla kI iyattA ke atikramaNa kA sAmarthya hai| nizcayataH vaha dina dUra nahIM jaba yuddha kI vibhISikA se bhayabhIta vizva kA pratyeka mAnava vAstavika sukha aura zAnti ke liye ina dharmoM kA svecchApUrvaka varaNa karegA / 'varNavyavasthA' prAcIna bhArata meM sthApita una zAzvata mUlyoM meM se eka hai jisakI sthApanA bhautikI aura AdhyAtmika upalabdhiyoM ke lie kI gayI thii| prAcIna bhArata meM varNavyavasthA ke antargata brAhmaNa, kSatriya, vaizya aura zUdra ke rUpa meM cAra varNoM kA vibhAjana kiyA gayA thA jisakA AdhAra samAja meM vyApta sahayoga sAmaMjasya, aura sahakAritA kI bhAvanA thii| vyutpatti kI dRSTi se 'varNa' zabda 'vRJ varaNe' yA 'varI' dhAtu se banA hai jisakA artha hai- varaNa karanA athavA cunnaa| apane svabhAva ke anusAra manuSya jisa vyavasAya kA varaNa karatA hai vahI usakA varNa hotA hai| ataH varNa kA jAti se koI anivArya sambandha nahI hotA / brAhmaNa, kSatriya, vaizya aura zUdra ina cAra bhAgoM ke pIche manovaijJAnika kAraNa yaha hai ki ye jJAna, surakSA, AjIvikA tathA sevA manuSya kI cAra svAbhAvika icchAoM kI tuSTi karate haiN| isa dRSTi se jo paThana-pAThana kA kArya karate haiM ve brAhmaNa, jo rakSA kA kArya karate haiM ve kSatriya, jo vyavasAya meM ruci lete haiM ve vaizya tathA jinakI sevA kArya meM vizeSa abhiruci hai, ve zUdra kahalAte haiN| 'varNa' kA yahI vAstavika artha hai| Rgveda ke puruSasUkta meM cAra varNoM kA varNana isa prakAra AyA hai - virATa puruSa ( paramezvara ) ke mukha se brAhmaNa, bhujAoM se kSatriya, jaMghoM se vaizya aura pairoM se zUdra kI utpatti huI hai| isase hameM patA calatA hai ki brAhmaNa, kSatriya, vaizya aura zUdra

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varNavyavasthA-jainadharma tathA hindU dharma ke sandarbha meM 91 'nAmaka cAra varNoM kI utpatti virATa puruSa ( paramezvara) se huI hai / bhagavadgItA meM bhI zrIkRSNa ne batalAyA hai ki guNa aura karma ke anusAra cAroM varNoM kI utpatti bhagavAna se huI hai| mahAbhArata meM kahA gayA hai ki ina cAra varNoM ke svabhAva aura karma bhinna-bhinna haiM / 3 13 bhRgu saMhitA ke anusAra brahmA ne sarvaprathama kevala brAhmaNoM kI hI sRSTi kI thii| para Age calakara mAnava jAti unake raMgoM ke anusAra cAra varNoM meM vikasita ho gii| brAhmaNoM kA raMga sapheda, kSatriyoM kA lAla, vaizyoM kA pIlA tathA zUdroM kA raMga kAlA thaa| kintu Age calakara svayaM bhRgu muni ko svIkAra karanA par3A ki raMga ke AdhAra para varNoM kA vaijJAnika vibhAjana nahIM kiyA jA sktaa| varNoM ke vibhAjana kA vAstavika AdhAra to karma hai| jo sattva guNa pradhAna the ve brAhmaNa kahalAye, jo rajoguNa pradhAna the ve kSatriya huye, jo tamoguNa mizrita rajo pradhAna vyakti the ve vaizya kahalAye tathA jo tamoguNa pradhAna the unheM zUdra ke nAma se abhihita kiyA gyaa| yadyapi hindU dharma meM varNavyavasthA ko mAnA gayA hai phira bhI ise kaTTaratA ke sAtha nahIM mAnA gayA hai| vizeSa paristhitiyoM meM vyakti tathA samUha apanI sAmAjika jAti yA varNa ko badala sakate haiN| vizvAmitra, purAmidha aura ajAmidha brAhmaNa jAti ke antargata mAne gaye aura unhoMne vaidika maMtroM kI bhI racanA kI / rAjA janaka janma se kSatriya hote huye bhI apanI paripakva vidvatA tathA pavitra caritra ke kAraNa brAhmaNa mAne gaye / zUdra hote hue bhI vyakti acchA kArya karane para brAhmaNa ho sakatA hai | " 1. brAhmaNa brAhmaNa kA mukhya dharma vedAdhyayana karanA aura karAnA, yajJa karanA aura karAnA, dAna lenA aura denA hai|' nirUkta tathA manusmRti meM kahA gayA hai ki vidyA brAhmaNoM ke pAsa AyI aura sampatti ke samAna apanI rakSA karane ke liye brAhmaNoM se prArthanA kii| mahAbhArata ke anusAra satya, dAna, kSamA, zIla, mRdutA, tapa aura dayA Adi brAhmaNa ke lakSaNa mAne gaye haiM / " Arthika kSetra meM vizeSAdhikAra ke antargata brAhmaNa ko dAna lene kA adhikAra thaa| yajJa kI bacI sAmagrI brAhmaNa kI hI hotI thii| usake dhana ko rAjA bhI grahaNa nahIM kara sakatA thaa| vaha rAjakara * se mukta thaa|' brAhmaNa ko pratyeka varNa meM vivAha karane kA adhikAra thaa| cAra patniyAM rakhanA usakI sthiti, garimA aura pratiSThA ko vyakta karatI hai / " ,

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92 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 2. kSatriya kSatriya ke pramukha kArya prajA kI rakSA karanA, dAna denA, yajJa karanA aura karAnA, nRtya, bhogAnanda Adi meM Asakti rakhanA thaa| brAhmaNa ke bAda kSatriya kA sthAna mAnA gayA hai| Rgveda meM kSatriya ko 'rAjanya' kahA gayA hai| inheM rAjya kI bhujAeM kahA jAtA thaa| ve adhyApana tathA adhyayana bhI kara sakate the, parantu unakA kArya caturvarNoM kI rakSA karanA thaa| AcArya gautama ne isa varNa ko tIna vedoM para AdhArita batAyA hai| kauTilya ke arthazAstra meM kSatriya ke pramukha karmoM meM adhyayana, yajJa karanA, zasradhAraNa karanA aura bhUrakSaNa kI gaNanA kI gayI hai|11 kSatriyoM kA kArya nyAya kI sthApanA karanA tathA daNDa denA bhI thaa| 3. vaizya vaizya kI gaNanA dvijAti meM kI gaI hai| brAhmaNa, kSatriya, aura vaizya ina tIna vargoM ko 'dvija' kahA gayA hai| dvija ke liye yajJa karanA, vedAdhyayana karanA evaM dAna denA kartavya mAnA gayA hai|12 vaizyoM kA pramukha kArya artha-vyavasthA se sambandhita thA tathA anya vargoM kA bharaNa-poSaNa karanA thaa| ve kRSi karma, pazupAlana, vyApAra, udyoga dhandhe tathA dAna Adi meM nipuNa the|13 apanI utpAdita Aya kA kucha bhAga unheM kara ke rUpa meM denA par3atA thaa| ApAta kAla meM vaha anya vargoM ke vyavasAya ko apanA sakatA thaa| gAya, brAhmaNa tathA apane varNa kI rakSA ke liye vaha zastra bhI dhAraNa kara sakatA thaa|14 4. zUdra zUdra varNa kA eka hI kAma thA ki vaha dvija vargoM kI sevA kre|15 mahAbhArata meM bhI kahA gayA hai ki zUdra kI utpatti bhagavAna ne sabhI kI sevA ke lie kI hai|16 parantu yAjJavalkya ne batalAyA hai ki zudra kevala sevA para hI nirbhara nahIM the| apanI jIvikA ke liye zUdra bar3haI, citrakAra paccIkAra, raMgasAja, nRtya, gAyana, vAdana Adi kA bhI kArya karate the|17 jainadharma janmanA varNa vyavasthA ko nahIM mAnatA hai| padmacarita meM kahA gayA hai - brAhmaNa, kSatriya, vaizya aura zUdra meM jAti ke jo cAra bheda kahe gaye haiM, ahetuka haiN| yadi kahA jAya ki vedavAkya aura agni ke saMskAra se dUsarA janma hotA hai to yaha bhI ThIka nahIM hai| isake lie yukti yaha hai ki jahAM-jahAM jAti bheda dekhA jAtA hai, vahAM-vahAM zarIra kI vizeSatA avazya pAI jAtI hai18 jisa prakAra ki manuSya hAthI, gadhA, ghor3A Adi meM pAyI jAtI hai|19 isake atirikta

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varNavyavasthA-jainadharma tathA hindU dharma ke sandarbha meM : 93 anya jAtIya puruSa ke dvArA anya jAtIya strI meM garbhotpatti dekhI jAtI hai| isase siddha hai ki brAhmaNAdi meM jAti vaicitrya nahIM hai| koI jAti nindanIya nahIM hai, guNa hI kalyANa karane vAle haiN| yahI kAraNa hai ki vrata dhAraNa karane vAle cANDAla ko bhI gaNadharAdi deva brAhmaNa kahate haiN|20 vidyA aura vinaya se sampanna brAhmaNa, gAya, hAthI, kuttA aura cANDAla ke viSaya meM paNDita jana samadarzI hote haiN|21 'padmacarita meM batalAyA gayA hai ki 'nAmadhArI brAhmaNa' jo saba prakAra ke Arambha meM pravRtta haiM, nirantara kuzIla meM lIna rahate haiM tathA kriyAzIla haiM ve kevala brAhmaNa nAmadhArI hI haiM, vAstavika brAhmaNatva unameM kucha bhI nahIM hai|22 jaina dharma sampUrNa mAnava jAti ko eka hI mAnatA hai| jaina dharma ke anusAra jAtiyoM ke bheda kI kalpanA kevala AcAra kI vizeSatA se hI kI gayI hai| brAhmaNoM kI prazaMsanIya jAti kahIM bhI niyata nahIM hai, kintu japa-tapa, pUjana-pATha evaM adhyayana adhyApana Adi rUpa samIcIna AcaraNa se hI prApta hote haiN| brAhmaNa, kSatriya, vaizya aura zUdra cAroM hI varNavAloM kI jAti vastuta: eka hai manuSya jAti hai| usake bhItara yadi vibhAga kiyA jAtA hai to vaha vividha prakAra ke AcAra se hI kiyA jAtA hai| yadi ukta cAroM varNa vAloM ke madhya svabhAvata: jAti-bheda hotA hai to phira brAhmaNI se kSatriya kI utpatti kisI prakAra se bhI nahIM honI cAhie thii| yadi yahAM uttara diyA jAye ki zuddha zIla vAlI brAhmaNa srI meM pavitra AcAra ke dhAraka brAhmaNa dvArA jo putra utpanna kiyA gayA ho, vaha brAhmaNa kahA jAtA hai, to yaha uttara bhI ThIka nahIM hai, kyoMki brAhmaNa aura brAhmaNetara meM sarvakAla zuddhazIlapana sthita nahIM raha sakatA hai| isakA bhI kAraNa yaha hai ki anAdi kAla se Ane vAle kula meM usa zuddha zIlatA se patana kahAM nahIM hotA hai? kabhI na kabhI usa zuddha zIlatA kA vinAza hotA hI hai| jaina dharma ke anusAra zUdra bhI dharmapAlana kA adhikArI hai| "zUdro 'pyupaskarAcAravapuH zuddhAstu taadrshH| jAtyA hIno'pi kAlAdilabyau hyAtmA'sti dharmabhAk / / " upakaraNa AcAra aura zarIra kI pavitratA se yukta zUdra bhI brAhmaNa, kSatriya aura vaizya ke samAna jina dharma sunane kA adhikArI hai| jAti se hIna bhI AtmA, kAla Adi labdhi ke Ane para dharma kA adhikArI hotA hai|

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94 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 jabaki isake viparIta manusmRti meM kahA gayA hai ki "na zUdrAya matidaMdhAnnocchiSTaM na haviSkRtam / na cAsyopadizeddharma na cAsya vratamAdizeta / / " 23 arthAta zUdra ke lie buddhi nahIM denA cAhie, na jUThana aura na havi kA zeSa bhAga hI denA caahie| isako na dharma kA upadeza denA cAhie aura na vrata kA upadeza denA caahie| punaH " jo isa (zUdra) ko dharma kA kathana karatA hai athavA vrata kA upadeza detA hai, vaha usI ke sAtha asaMvRta nAmaka naraka meM DUba jAtA hai / 24 jaina dharma ke anusAra jisa jAti meM saMyama, zIla, tapa, dAna, indriyAM va kaSAyoM kA damana aura dayA ye paramArthabhUta guNa avasthita rahate haiM, vahI satpuruSoM kI zreSTha jAti samajhI jAtI haiN| yojanagaMdhA, dhIvarakanyA Adi se utpanna hokara tapazcaraNa meM rata hue vyAsAdikoM dvArA kI jAne vAlI uttama pUjA ko dekhakara tapazcaraNa meM apanI buddhi lagAnI caahiye| zIlavAn manuSya nIca jAti meM utpanna hokara bhI svarga ko prApta huye haiM tathA uttama kula meM utpanna hokara bhI kitane hI manuSya zIla va saMyama ko naSTa karane ke kAraNa naraka ko prApta hue haiN| sajjanoM ko kevala zIla saMyama Adi se rahita jAti kA abhimAna nahIM karanA caahie| kyoMki vaha korA abhimAna nIca gati meM praveza karane vAlA hai, kintu isake viparIta unheM zIla kA atizaya Adara karanA cAhiye kyoMki vaha ucca pada ko prApta karAne vAlA hai / 25 isa prakAra jainadharma meM varNavyavasthA kA AdhAra janmanA na hokara karmaNA hai| saMndarbhaH 1. brAhmaNo asya mukhamAsIta -- 2. cAtuvarNya mayA sRSTaM -- 3. brAhmaNa kSatriya vaizyAnAMzUdrAnAM - - ------- svabhAva prabhavaiH guNaiH / -zUdro ajAyata / Rgveda 10/90/12 --viddhyakartAramavyayam // gItA - 4 / 13 mahAbhArata, bhISmaparva 41/42 4. rIlijana eNDa sosAiTI - DA0 esa0 rAdhAkRSNan pR013 kauTilya arthazAstra 113, yAjJavalkya smRti 5/188 5. 6. vidyA brAhmaNa mityAha--- --- syAM vIryavattamA / manusmRti 2 / 114 7. satyaM dAnaM kSamAzIlaM AnRzaMsyaM -- brAhmaNa iti smRtiH / mahAbhArata, vanaparva 180/21 8. kauTilya arthazAstra 2/1, manusmRti 7/133

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* 9. atharvaveda 5/17/8 10. gautamadharmasUtra - 13/3, 11/9 11. kauTilya arthazAstra 3/6 12. yAjJavalkyasmRti- 1/118 13. gautamadharmasUtra - 10/1-3 14. bodhAyanadharmasUtra - 2 / 220 15. ekameva tu zUdrasya prabhuH --- varNAnAM zuzrUSAmanasUyayA / manusmRti - 1 / 91 - mahAbhArata / 16. prajApatihi varNAnA dAsaM zUdramakalpayat / 17. zUdrasya dvijazuzruSA ----jAti hita mAcaran / yAjJavalkya smRti - 1 / 120 11/194 - 54 18. padmacarita 19. padmacarita 11 / 196 11 / 203 20. padmacarita 21. padmacarita - 11/204 22 . vahI - 109/82 - varNavyavasthA - jainadharma tathA hindU dharma ke sandarbha meM : 95 23. manusmRti 4/81 24. manusmRti - 4/81 25. amitagati : dharmaparIkSA - 17/24-33

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 hindU paramparA meM karma siddhAnta kI avadhAraNA ____DaoN. rajanIza zukla bhAratIya tattvacintana meM karmasiddhAnta kA ati mahattvapUrNa sthAna hai| bhAratIya darzana, dharma, sAhitya, kalA vijJAna Adi para karma siddhAnta kA prabhAva spaSTa hotA hai| sukha-duHkha evaM sAMsArika vaividhya kA kAraNa DhU~r3hate hue bhAratIya vicArakoM ne karma ke adbhuta siddhAnta kA anveSaNa kiyA hai| jana sAmAnya kI yaha dhAraNA rahI ki prANiyoM ko prApta hone vAlA sukha-duHkha svakRta karmaphala ke atirikta aura kucha nahIM hai| janma evaM mRtyu kI jar3a karma hai| janma aura maraNa hI sabase bar3A duHkha hai| jIvana apane zubha aura azubha karmoM ke sAtha parabhava meM jAtA hai| jo jaisA karatA hai use vaisA hI phala bhoganA par3atA hai| eka prANI dUsare prANI ke karmaphala kA adhikArI nahIM hotaa| pratyeka prANI kA karma svasambaddha hotA hai, parasambaddha nhiiN| karma kA artha karma kA zAbdika artha kArya, pravRtti yA kriyA hai| jIvana vyavahAra meM jo kucha bhI kArya kiyA jAtA hai vaha karma kahalAtA hai| vyAkaraNa zAstra ke kartA pANini ne karma kI vyAkhyA karate hue kahA-jo kartA ke lie atyanta iSTa ho vaha karma hai| mImAMsAdarzana ne kriyA-kANDa, yajJa Adi anuSThAna ko karma kahA hai| vaizeSika darzana meM karma kI paribhASA isa prakAra hai-jo eka dravya meM samavAya se rahatA ho, jisameM koI guNa na ho, aura jo saMyoga yA vibhAga meM kAraNAntara kI apekSA na kare, vahI karma hai| sAMkhya darzana meM saMskAra ke artha meM karma zabda kA prayoga milatA hai| gItA meM karmazIlatA ko karma kahA hai| nyAyazAstra meM utkSepaNa, apakSepaNa, AkuMcana, prasAraNa, tathA gamanarUpa pA~ca prakAra kI kriyAoM ke lie karma zabda vyavahRta huA hai| smArta-vidvAna cAra varNoM aura cAra AzramoM ke kartavyoM ko karma kI saMjJA pradAna karate haiN| paurANika loga vrata-niyama Adi . * zikSA nidezaka, zrI bhAratavarSIya digambara jaina zruta saMvardhinI mahAsabhA, naI dillii|

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hindU paramparA meM karma siddhAnta kI avadhAraNA : 97 dhArmika kriyAoM ko karma rUpa kahate haiN| bauddha darzana jIvoM kI vicitratA ke kAraNa ko karma kahatA hai jo vAsanA rUpa hai| jaina-paramparA meM karma do prakAra kA mAnA gayA hai-bhAvakarma aura drvykrm| rAga-dveSAtmaka pariNAma arthAt kaSAya bhAva karma kahalAtA hai| kArmaNa jAti kA pudgala-jar3atattva vizeSa jo ki kaSAya ke kAraNa AtmA-cetanatattva ke sAtha mila jAtA hai, dravyakarma kahalAtA hai| AcArya amRtacandra ne likhA hai- AtmA ke dvArA prApya hone vAlI kriyA ko karma kahate haiM usa kriyA ke nimitta se pariNamana-vizeSa prApta pudgala bhI karma haiN| karma jo pudgala kA hI eka vizeSa rUpa hai, AtmA se bhinna eka vijAtIya tattva hai| jaba taka AtmA ke sAtha isa vijAtIya tattva karma kA saMyoga hai, tabhI taka saMsAra hai aura isa saMyoga ke nAza hone para AtmA mukta ho jAtA hai| karmavAda aura icchA-svAtantrya ___prANI anAdikAla se karma paramparA meM ulajhA huA hai| purAne karmoM kA bhoga evaM naye karmoM kA bandha anAdi kAla se calA A rahA hai| prANI apane kRtakarmoM ko bhogatA jAtA hai tathA navIna karmoM kA upArjana karatA jAtA hai| itanA hote hue bhI yaha nahIM kahA jA sakatA ki prANI sarvathA karmAdhIna hai arthAt vaha karmabandha ko nahIM roka sktaa| yadi prANI kA pratyeka kArya karmAdhIna hI mAnA jAegA to vaha apanI Atmazakti kA svatantratA pUrvaka upayoga kaise kara sakegA? dUsare zabdoM meM, prANI ko sarvathA karmAdhIna mAnane para icchA-svAtantrya kA koI mUlya nahIM raha jaataa| pratyeka kriyA ko karmamUlaka mAnane para prANI kA na apane para koI adhikAra raha jAtA hai, na dUsaroM pr| aisI dazA meM usakI samasta kriyAe~ yA svacAlita karma svata: apanA phala dete raheMge evaM usakI tatkAlIna nizcita karmAdhIna paristhiti ke anusAra naye karma baMdhate raheMge jo samayAnusAra bhaviSya meM apanA phala pradAna karate hue karma paramparA ko svacAlita yantra kI bhA~ti barAbara Age bar3hAte rheNge| pariNAmata: karmavAda niyativAda athavA anivAryatAvAda (Determinism or Necessitarianism) meM pariNata ho jAyegA tathA icchA svAtaMtrya athavA svatantratAvAda (Frredom of Will or Libertarianism) kA prANI ke jIvana meM koI sthAna na rhegaa| karmavAda kI vibhinna avadhAraNAeM vizva-vaicitrya ke kAraNa kI khoja karate hue kucha vicArakoM ne karmavAda ' ke sthAna para anya vAdoM kI sthApanA kI hai| ina vAdoM meM pramukha haiM: kAlavAda, svabhAvavAda, niyativAda, yadRcchAvAda, bhUtavAda, puruSavAda, daivavAda aura

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98 : zramaNa, varSa 57, aMka 3-4 / julAI - disambara 2006 puruSArthavAda | kAlavAda kAlavAda ke samarthakoM kA kathana hai ki vizva kI samasta vastue~ tathA prANiyoM ke sukha-duHkha kAlAzrita haiN| kAla hI saba bhUtoM kI sRSTi karatA hai tathA unakA saMhAra karatA hai| kAla hI prANiyoM ke samasta zubhAzubha pariNAmoM kA janaka hai / kAla hI prajA kA saMkoca aura vistAra karatA hai| atharvaveda ke anusAra kAla ne pRthvI ko utpanna kiyA hai, kAla ke AdhAra para sUrya tapatA hai, kAla ke hI AdhAra para samasta mata rahate haiN| kAla ke hI kAraNa A~kheM dekhatI haiM, kAla hI Izvara hai, kAla prajApati kA bhI pitA hai, kAla sarvaprathama deva hai, kAla se bar3hakara koI anya zakti nahIM hai / 6 mahAbhArata meM bhI kahA gayA hai ki karma athavA yajJAdi sukha-duHkha ke kAraNa nahIM haiN| manuSya kAla dvArA hI saba kucha prApta karatA hai / samasta kAryoM kA kAla hI kAraNa hai| svabhAvavAda svabhAvavAdiyoM kA kathana hai ki saMsAra meM jo kucha hotA hai vaha svabhAva ke kAraNa hI hotA hai| svabhAva ke atirikta anya koI bhI kAraNa vizva vaicitrya ke nirmANa meM samartha nahIM hai| niyativAda niyativAdiyoM kI mAnyatA hai ki jo honA hotA hai vahI hotA hai / ghaTanAoM kA avazyambhAvitva pUrNa nirdhArita hai / jagat kI pratyeka ghaTanA pahale se hI niyata hotI hai| vedoM meM karmavAda katipaya vicAraka yaha kahate haiM ki vedoM meM karmavAda kA vicAra nahIM huA hai| unakA kathana hai ki vaidika kAla ke RSiyoM ne prANiyoM meM vidyamAna vaividhya athavA vaicitrya kA anubhava avazya kiyA kintu unhoMne isakA kAraNa antarAtmA meM DhUMDhane ke bajAya bAhya tattva meM mAnakara hI santoSa kara liyaa| unameM se kisI ne yaha kalpanA kI ki sRSTi kI utpatti kA kAraNa eka bhautika tattva hai| kisI ne aneka bhautika tattvoM ko sRSTi kI utpatti kA kAraNa maanaa| kisI ne prajApati ko sRSTi kI utpatti ke kAraNa ke rUpa meM svIkAra kiyA / vaidika yuga kA samasta tattva cintana deva aura yajJa kI paridhi meM sampanna huaa| aneka devoM kI aura bAda meM eka deva kI mahattA sthApita kI gii| apane sukha ke lie tathA zatruoM

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hindU paramparA meM karma siddhAnta kI avadhAraNA : 99 ke nAza ke lie devastuti kA sahArA liyA gayA evaM sajIva aura nirjIva vastuoM kI yajJa meM Ahuti dI gii| yaha mAnyatA saMhitA-kAla se lekara brAhmaNa-kAla taka vikasita huii| jinakI yaha mAnyatA hai ki vedoM arthAt saMhitA-granthoM meM karmavAda kA ullekha hai ve kahate haiM ki karmavAda, karmagati Adi zabda bhale hI vedoM meM na hoM kintu saMhitAoM meM karmavAda kA ullekha hI nahIM hai, yaha dhAraNA sarvathA nirmUla hai| karmavAda ke sambandha meM Rgveda-saMhitA meM jo mantra haiM ve isa prakAra haiM : zubhaspatiH (zubha karmoM ke rakSaka), dhiyaspatiH (satkarmoM ke rakSaka), vicarSaNiH tathA vizvasya karmaNo dhartA (sabhI karmoM ke AdhAra) Adi padoM kA devoM ke vizeSaNoM ke rUpa meM prayoga huA hai| kaI mantroM meM yaha spaSTa kahA gayA hai ki zubha karma karane se amaratva kI prApti hotI hai| jIvana aneka bAra isa saMsAra meM apane karmoM ke anusAra utpanna hotA hai tathA mRtyu ko prApta karatA hai| vAmadeva ne pUrva ke apane aneka janmoM kA varNana kiyA hai| pUrva janma ke * duSTa karmoM ke kAraNa loga pApakarma karane meM pravRtta hote haiM, ityAdi ullekha vedoM ke mantroM meM spaSTa haiN| pUrva janma ke pApakarmoM se chuTakArA pAne ke lie manuSya devoM se prArthanA karatA hai| saMcita tathA prArabdha karmoM kA varNana bhI mantroM meM hai| isI prakAra devayAna evaM pitRyAna kA varNana tathA kisa prakAra acche karma karane vAle loga devayAna ke dvArA brahmaloka ko aura sAdhAraNa karma karane vAle pitRyAna ke dvArA candraloka ko jAte haiM, ina bAtoM kA varNana bhI mantroM meM hai| jIva pUrva janma ke nIca karmoM ke bhoga ke lie kisa prakAra vRkSa, latA Adi sthAvarazarIroM meM praviSTa hotA hai, isakA bhI varNana Rgveda meM milatA hai| "mA vo bhujemAnyajAtameno', "mA vA eno anyakRtaM bhujema' Adi mantroM se yaha bhI mAlUma hotA hai ki eka jIva dUsare jIva ke dvArA kiye gaye karmoM kA bhI bhoga kara sakatA hai jisase bacane ke lie sAdhaka ne ina mantroM meM prArthanA kI hai| sAdhAraNata: jo jIva karma karatA hai vahI usake phala kA bhoga bhI karatA hai kintu vizeSa zakti ke prabhAva se eka jIva ke karmaphala ko dUsarA bhI bhoga sakatA hai| karma kI katipaya dArzanika avadhAraNA nyAya darzana ke anusAra rAga, dveSa aura moha ina tIna doSoM se preraNA saMprApta kara jIvoM meM mana, vacana aura kAya kI pravRttiyA~ hotI haiM aura usase dharma aura adharma kI utpatti hotI hai| ye dharma aura adharma saMskAra kahalAte haiN|

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100 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 yadRcchAvAda yadRcchAvAda kA mantavya hai ki kisI kAraNa vizeSa ke bIca hI kisI kArya vizeSa kI utpatti ho jAtI hai| kisI ghaTanA athavA kArya vizeSa ke lie kisI nimitta kI AvazyakatA nahIM hotii| yadRcchAvAda, akasmAtavAda, animittavAda, akAraNavAda, ahetuvAda Adi ekArthaka haiN| inameM kAryakAraNabhAva kA abhAva hotA hai| isa prakAra kI mAnyatA kA ullekha zvetAzvatara upaniSad ke maMtra 1-2, mahAbhArata ke zAntiparva ke zloka 233-23 tathA nyAyasUtra 4-1-22 Adi meM upalabdha hotA hai| bhUtavAda bhUtavAdiyoM kI mAnyatA hai ki pRthvI, jala, agni aura vAyu ina cAra bhUtoM se hI saba padArthoM kI utpatti hotI hai| jar3a aura cetana samasta bhAvoM kA AdhAra ye cAra bhUta hI haiN| ina bhUtoM ke atirikta koI anya cetana yA acetana tattva jagat meM vidyamAna nahIM hai| jise anya darzana Atmatattva yA cetana tattva kahate haiM use bhUtavAdI bhautika hI mAnate haiN| puruSavAda puruSavAdiyoM kI mAnyatA hai ki sRSTi kA racayitA, pAlanakartA evaM saMhartA puruSa vizeSa arthAt Izvara hai jisakI jJAnAdi zaktiyA~ pralayAvasthA meM bhI vidyamAna rahatI haiN| puruSavAda ke do rUpa haiM: brahmavAda aura iishvrvaad| brahmavAdiyoM kA mata hai ki jaise makar3I jAle ke lie, candrakAntamaNi jala ke lie evaM vaTavRkSa jaTAoM ke lie hetabhata haiM vaise hI brahma sampUrNa jagat ke prANiyoM kI saSTi, sthiti tathA saMhAra ke lie nimittabhUta hai| isa prakAra brahmavAda ke matAnusAra brahma hI saMsAra ke samasta padArthoM kA upAdAnakAraNa hai| IzvaravAdiyoM kA mantavya hai ki svayaMsiddha cetana aura jar3a dravyoM (padArtho) ke pArasparika saMyojana meM Izvara nimittabhUta hai| jagat kA koI bhI kArya Izvara kI icchA ke binA nahIM ho sktaa| isa prakAra IzvaravAda ke matAnusAra Izvara saMsAra kI samasta ghaTanAoM kA nimittakAraNa hai| vaha svayaMsiddha jar3a aura cetana padArthoM (upAdAnakAraNa) kA niyantraka evaM niyAmaka (nimittakAraNa) hai- vizva kA saMyojana evaM vyavasthApaka hai| daivavAda daivavAda aura bhAgyavAda ekArthI haiN| kevala pUrvakRta karmoM ke AdhAra para baiThe rahanA evaM kisI prakAra kA puruSArtha athavA prayatna na karanA daivavAda hai|

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hindU paramparA meM karma siddhAnta kI avadhAraNA : 101 puruSArthavAda puruSArthavAdiyoM kA mata hai ki iSTAniSTa kI prApti buddhipUrvaka prayatna karane se hI hotI hai| bhAgya avathA daiva nAma kI koI vastu nahIM hai| puruSArtha arthAt prayatna hI saba kucha hai| prANI apanI buddhi evaM zakti ke anusAra jaisA prayatna karatA hai vaisA hI phala pAtA hai| kisI bhI kArya kI saphalatA-asaphalatA prANI ke puruSArtha para hI nirbhara hotI hai| puruSArthavAda kA AdhAra svataMtratAvAda kiMvA icchA-svAtantrya hai| vaizeSika darzana meM caubIsa guNa mAne gaye haiM unameM eka adRSTa bhI hai| yaha guNa saMskAra se pRthaka hai aura dharma-adharma ye do usake bheda haiN| isa taraha nyAya darzana meM dharma-adharma kA samAveza saMskAra meM kiyA gayA hai| unhIM dharma-adharma ko vaizeSika darzana meM adRSTa ke antargata liyA gayA hai| rAga Adi doSoM se saMskAra hotA hai, saMskAra se janma, janma se rAga Adi doSa aura una doSoM se pana: saMskAra utpanna hote haiN| isa taraha jIvoM kI saMsAra paramparA bIjAMkuravat anAdi hai| __sAMkhya-yogadarzana ke abhimatAnusAra avidyA, asmitA, rAga, dveSa aura abhiniveza ina pA~ca klezoM se kliSTavRtti utpanna hotI hai| kliSTavRtti se dharmAdharma rUpI saMskAra paidA hotA hai| saMskAra ko Azaya, vAsanA, karma aura apUrva bhI kahA jAtA haiM, kleza aura saMskAra ko isa varNana meM bIjAMkuravat anAdi mAnA mImAMsA darzana kA mata hai ki mAnava dvArA kiyA jAne vAlA yajJa Adi anuSThAna apUrva nAmaka padArtha ko utpanna karatA hai aura vaha apUrva hI yajJa Adi jitane bhI anuSThAna kiye jAte haiM una sabhI karmoM kA phala detA hai| dUsare zabdoM meM kaheM to veda dvArA prarUpita karma se utpanna hone vAlI yogyatA yA zakti kA nAma apUrva hai| vahA~ para anya karmajanya sAmarthya ko apUrva nahIM kahA hai|12 vedAnta darzana kA mantavya hai ki anAdi avidyA yA mAyA hI vizva vaicitrya kA kAraNa hai|13 Izvara svayaM mAyAjanya hai| vaha karma ke anusAra jIva ko phala pradAna karatA hai, isalie phalaprApti karma se nahIM apitu Izvara se hotI hai|14 AraNyaka aura vizeSata: upaniSad-kAla meM devoM aura yajJa-karmoM kI mahattA kA anta nikaTa Ane lgaa| isa yuga meM aise vicAra utpanna hone lage jinakA saMhitA va brAhmaNa-granthoM meM abhAva thaa| ina vicAroM meM karma arthAt adRSTaviSayaka

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102 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 nUtana cintana bhI dRSTigocara hotA hai| upaniSadoM ke pUrvakAlIna vaidika granthoM meM karmaviSayaka isa cintana kA abhAva hai| unameM adRSTarUpa karma kA spaSTa darzana nahIM hotaa| zvetAzvatara - upaniSad ke prArambha meM vizvavaicitrya kA kAraNa mAnane meM upaniSad bhI ekamata nahIM haiN| kyoMki vizvavaicitrya ke jina aneka kAraNoM kA ullekha hai unameM karma kA samAveza nahIM hai| vahA~ kAla, svabhAva, niyati, yadRcchA, bhUta aura puruSa hI nirdiSTa haiN| tulanAtmaka paricaya ( Izvara aura karmavAda) jainadarzana kA yaha spaSTa mantavya hai ki jIva jaisA karma karatA hai vaisA hI use phala prApta hotA hai / 15 nyAyadarzana 16 kI taraha vaha karmaphala kA niyantA Izvara ko nahIM mAnatA / karmaphala kA niyamana karane ke lie Izvara kI AvazyakatA nahIM hai| karma - paramANuoM meM jIvAtmA ke sambandha se eka viziSTa pariNAma samutpanna hotA hai 17 jisase vaha dravya, 18 kSetra, kAla, bhAva, bhava, gati, sthiti 9 prabhRti udaya ke anukUla sAmagrI se vipAkapradarzana meM samartha hokara AtmA ke saMskAroM ko malina karatA hai usase unakA phalopabhoga hotA hai| pIyUSa aura viSa, pathya aura apathya bhojana meM kucha bhI jJAna nahIM hotA, tathApi AtmA kA saMyoga pAkara ve apanI-apanI prakRti ke anukUla vipAka utpanna karate haiN| vaha binA kisI preraNA athavA binA jJAna ke apanA kArya karate hI haiN| apanA prabhAva DAlate hI haiN| karma kA saMvibhAga nahIM vaidika darzana kA yaha mantavya hai ki AtmA sarvazaktimAna Izvara ke hAtha kI kaThaputalI hai| usase svayaM kucha bhI kArya karane kI kSamatA nahIM hai / svarga aura naraka meM bhejane vAlA, sukha aura duHkha ko dene vAlA Izvara hai| Izvara kI preraNA se hI jIva svarga aura naraka meM jAtA hai | 20 jainadarzana ke karmasiddhAnta ne prastuta kathana kA khaNDana karate hue kahA ki Izvara kisI kA utthAna aura patana karane vAlA nahIM hai| vaha to vItarAga hai| AtmA hI apanA utthAna aura patana karatA hai aura jaba AtmA svabhAva - dazA meM ramaNa karatA hai taba utthAna karatA hai aura vibhAvadazA meM ramaNa karane vAlA AtmA hI vaitaraNI nadI aura kUTazAlmalI vRkSa hai, aura svabhAvadazA meM ramaNa karane vAlA AtmA kAmadhenu aura nandanavana hai / 21 yaha AtmA sukha aura duHkha kA kartA, bhoktA svayaM hI hai| zubha mArga para calane vAlA AtmA mitra hai, aura azubha mArga para calane vAlA AtmA zatru hai / 22

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hindU paramparA meM karma siddhAnta kI avadhAraNA : 103 jainadarzana kA yaha spaSTa udghoSa hai ki jo sukha aura duHkha prApta ho rahA hai usakA nirmAtA AtmA svayaM hI hai| jaisA AtmA karma karegA vaisA hI use phala bhoganA par3egA | 23 vaidikadarzana aura bauddhadarzana kI taraha vaha karma phala ke saMvibhAga meM vizvAsa nahIM karatA / vizvAsa hI nahIM, kintu usakA vicAradhArA kA khaNDana bhI karatA hai|24 eka vyakti kA karma dUsare vyakti meM vibhakta nahIM kiyA jA sktaa| yadi vibhAga ko svIkAra kiyA jAyegA to puruSArtha aura sAdhanA kA mUlya hI kyA hai ? pApa-puNya karegA koI aura bharegA koI / ataH yaha siddhAnta yuktiyukta nahIM hai / 25 karmavAda kA vikAsa vaidika yuga meM yajJavAda- devavAda donoM kA prAdhAnya thaa| jaba yajJa tathA deva kI apekSA karma kA mahattva bar3hane lagA taba yajJavAda evaM devavAda ke samarthakoM ne ina donoM vAdoM kA karmavAda ke sAtha samanvaya karane kI ceSTA se yajJa ko hI deva tathA karma banA diyA evaM yajJa se hI samasta phala kI prApti svIkAra kii| isa mAnyatA kA dArzanika rUpa mImAMsA darzana hai| vaidika paramparA meM pradatta yajJa evaM deva viSayaka mahattva ke kAraNa yajJa karma ke vikAsa ke sAtha-sAtha deva viSayaka vicAraNA kA bhI vikAsa huaa| brAhmaNa kAla meM aneka devoM ke sthAna para eka prajApati devAdhideva ke rUpa meM pratiSThita huaa| prajApativAdiyoM ne bhI karma ke sAtha prajApati kA samanvaya karane kA prayatna kiyA evaM kahA ki prANI apane karma ke anusAra phala avazya prApta karatA hai kintu yaha phala prApti svataH na hokara devAdhideva Izvara ke dvArA hotI hai| Izvara jIvoM ko apane - apane karma ke anusAra hI phala pradAna karatA hai, manamAne DhaMga se nhiiN| vaha nyAyAdhIza kI bhAMti AcaraNa karatA hai, svecchAcArI kI bhAMti nhiiN| isa mAnyatA ke samarthaka darzanoM meM nyAya-vaizeSika, sezvara sAMkhya tathA vedAnta kA samAveza hotA hai| uparyukta matoM ko dekhane se aisA pratIta hotA hai ki hindU paramparA meM karmaviSayaka mAnyatAoM kA abhAva to nahIM hai kintu yajJavAda evaM devavAda ke prabhutva ke kAraNa karmavAda kyA hai, kaise upArjita hotA hai, kisa prakAra chUTatA hai, Adi praznoM kA hindU paramparA meM spaSTa samAdhAna nahIM hai| unameM adhikAMzataH yajJakarma ko hI karma mAna liyA gayA hai tathA devoM kI sahAyatA kI atyadhika apekSA rakhI gaI hai| karmavAda kA jo rUpa jaina, bauddha evaM anya bhAratIya darzanoM meM upalabdha hotA hai usakA hindU paramparA meM niHsandeha abhAva hai| jaina darzana meM karma vyavasthA kA to jaisA svarUpa milatA hai vaisA anya kisI bhI bhAratIya

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104 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 paramparA ke darzana meM nahIM prApta hotaa| jaina paramparA isa viSaya meM sarvathA / vilakSaNa hai| sandarbha 1. karturIpsitamaM karma -aSTAdhyAyI 1/4/79 2. vaizeSikadarzanabhASya 1/17. pR. 34 3. sAMkhyatattvakaumudI- 67 4. yoga: karmasu kauzalam / -gItA 2/50 5. pravacanasAra TIkA 2/25 | 6. atharvaveda (kAlasUkta) 19/53-54 7. mahAbhArata (zAnti parva) adhyAya 25,28,32 aadi| 8. bhAratIya darzana (umeza mizra pR.39-41) 9. nyAyabhASya 1/1/2 Adi 10. prazastapAdabhASya, pR. 47 / 11. yogadarzanabhASya, 1/5 aadi| 12. ka- zAbarabhASya, 2/1/5, kha- taMtravArtika 2/1/5 Adi 13. zAMkarabhASya, 2/1/14 14. zAMkarabhASya,, 3/2/38-41 15. appA kattA vikattA ya, duhANa ya suhANa ya / -uttarAdhyayana, 20/37 16. (ka) Izvara: kAraNaM puruSakarmAphalasya darzanAt / -nyAyadarzana, sUtra 4/1 (kha) tatkAritvAdahetuH -gautamasUtra, a.4, A. 1 sU. 21 17. bhagavatI 7-10 18. davvaM, khetaM, kAlo, bhavo ya bhAvo ya heyavo paMca / hetusamAseNudao jAyai savvANaM paggaiNaM // -paMcasaMgraha 19. prajJApanA sUtra pR. 23 / 20. mahAbhArata (vanaparva) a. 30 zloka 28 21. uttarAdhyayana 20/36 22. vahI 20/37 23. vahI 4/4 24. uttarAdhyayana 6/3 25. dvAtriMzikA, AcArya amitagati 30-31

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 bhAratIya vidyA meM zabdaviSayaka avadhAraNA kA vikAsa DaoN. jayanta upAdhyAya bhASA aura bhASAyI vyavahAra manuSya ke AvirbhAva ke sAtha-sAtha udbhUta huA hai| bhAratIya manISA kI dRSTi meM bhASAyI vyavahAra kI paramparA anAdi hai| bhASAyIvyavahAra kI AdhArazilA zabda hai| zabda ke dvArA arthAbhivyakti vAgvyavahAra kA prayojana hai| zabda aura tadartha kI mImAMsA vaidika kAla se hI prArambha ho gayI thii| veda ke saMhitA, brAhmaNa, AraNyaka aura upaniSada bhAgoM meM isake paryApta bIja milate haiN| mAnava saMskRti ke vikAsa meM yadi veda ko prAcInatama likhita sAkSya mAneM to hameM yaha mAnanA par3egA ki tatkAlIna mAnava ne bhASA ke bAre socanA prArambha kara diyA thaa| 'Rgveda' ke eka vAksUkta meM yaha svIkAra kiyA gayA hai ki udIraNA yA vANI IzvarakRta hai jise usane sarvatra prasarita kara diyaa| vaidika RSiyoM kA kahanA hai ki jaba taka brahma kI avasthiti hai, taba taka vAk kI sthiti hai|" vyakti kA dekhanA, zvAsa lenA aura dUsare kI bAteM sunanA - saba vAk kA hI prabhAva hai| vaidika vAGmaya ke ye sAkSya yaha spaSTa karate haiM ki tatkAlIna logoM ne vAk ke vizeSa mahattva ko pahacAnA thA / vaidika RSiyoM kA mata hai ki vAgvyavahAra aura arthabodha vAk para nirbhara hotA hai ataH vyakti ko sadA sArthaka zabdoM kA prayoga karanA caahie| nirarthaka zabda usa vRkSa kI bhA~ti vyartha hai jo phalatA-phUlatA nhiiN| " jo bhASA ke saundarya ko nahIM jAnatA, vaha bhASA ko dekhate hue bhI nahIM dekhatA hai aura sunate hue bhI nahIM sunatA hai, jabaki vANI apane saundarya ke pArakhI vyakti ke lie sabhI rahasya svayaM usI prakAra khola detI hai, jisa prakAra sundara vastroM se alaMkRta strI apane pati ke lie apanA zarIra anAvRta kara detI hai| 15 * janarala phelo (AI. sI. pI.Ara.) darzana evaM dharma vibhAga kAzI hindU vizvavidyAlaya, vaaraannsii|

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106 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 Rgveda ke eka sUkta meM bRhaspati ko vAk kA rakSaka kahA gayA hai| vahA~ ullekha hai ki paNi nAmaka eka rAkSasa ne devarAja indra kI saba gAyeM curAkara ajJAna kI guphA meM chipA dii| indra ne bRhaspati se prArthanA kI aura bRhaspati ne indra kI gAyeM paNi se chInakara use vApasa kara dii| isa kathAnaka kA eka lAkSaNika saMketa yaha hai ki gAyeM hI vANI haiM, jo ajJAna meM chipI rahatI haiM, jaise hI vANI kA spaSTa svarUpa vyakti ko pratyakSa hotA hai, yaha pUrA vizva usake liye vANI se paripUrNa ho jAtA hai| mAnava mastiSka kA ajJAna dUra ho jAtA hai aura aise vyakti ke lie anubhava kA saMsAra apane rahasya - mukta kara detA hai / Rgveda kI eka RcA' meM vANI ke cAra bhAga batAye gaye haiM / mahAbhASyakAra pataJjali ne isa RcAko uddhRta karate hue isake cAra bhAga- nAma, AkhyAta, upasarga aura nipAta svIkAra kiye haiM, jabaki nAgeza bhaTTa ke anusAra ye cAra bhAga parA, pazyantI, madhyamA aura vaikharI haiN| Rgveda ke atirikta udIraNA ke gaveSita svarUpa kA paricaya 'zatapathabrAhmaNa' 'tANDyamahAbrAhmaNa', 'taittirIya-AraNyaka' Adi se bhI milatA hai| upaniSadeM bhI isa viSaya meM pIche nahIM haiN| ' ' taittirIya saMhitA meM kahA gayA hai ki prArambha meM vANI kA vizleSaNa nahIM huA thaa| eka bAra devatAoM ne indra se isake vyAkaraNa kI prArthanA kI aura taba indra ne devatAoM ke lie vANI ko vyAkRta kara diyA / indra ko prathama vaiyAkaraNa mAnA jAtA hai, jisane sarvaprathama bhASA kA vizleSaNa karake use vyAkaraNa se zAsita kiyA / 10 isa prakAra se bhASAyI vizleSaNa kA vidhivata prArambha vaidika vAGmaya meM dikhAyI detA hai, jisakA paravartI kAla meM vyAkaraNa aura mImAMsA jaise darzanoM meM pUrNa vikAsa huaa| bhASA kA zuddhatama aura sarvottama svarUpa upaniSadoM meM adhika sUkSmatA ke sAtha vivecita huA hai| vaha vANI jisakA hama prayoga karate haiM, kabhI bhI avAGmanasagocara paramatattva (brahma) ko prApta nahIM kara sktii|" yadi vaha akSara tattva eka, zuddha aura cetana hai tathA pUrA vizva usakA vivartta hai, to vANI bhI usakA vivartta (atAttvika) hone se use kaise grahaNa kara sakatI hai? usa tattva kA varNana to niSedhamukhena hI kiyA jA sakA hai| 'na iti' 'na iti' rUpa meM upaniSadoM meM usakA niSedha rUpa meM varNana hai| vastutaH vaha tattva mAnava vANI se pare hai, tathApi 'mANDUkyopaniSad' meM usake liye om zabda kA prayoga huA hai| jisakI - AkAra, ukAra, makAra - tIna mAtrAoM se tIna pAdoM kA bodha karanA batAyA gayA hai| ukta tInoM mAtrAoM se pare OM pada kI eka turIya mAtrA bhI hotI

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bhAratIya vidyA meM zabdaviSayaka avadhAraNA kA vikAsa : 107 "hai, jisake dvArA paramatattva ke turIyapAda kA bodha svIkAra kiyA gayA hai|12 bhartRhari ne 'vAkyapadIya' ke prArambha meM jisa akSara zabda kA ullekha kiyA hai usase 'U~' pada hI abhimata hai|13 hamArI vANI sattattva kI asatya abhivyakti hai| vaha sattatva yA parAvANI hI 'OM' pada hai aura manuSya kI vANI isI zabda kA pratibimba hai aura isIlie sArthaka bhI hai| ata: isase spaSTa hai ki zabda se artha kA vicAraNA kI mUla veda meM hai| sabhI veda zabdarUpa hI the| lekhana zailI kA vikAsa na hone se pUrA vaidika vAGmaya zravaNa paramparA dvArA jIvita thaa| veda meM artha kI apekSA zabda kA prAdhAnya svIkAra kiyA gayA hai| vaidika mantroM meM mantrArtha kI apekSA ke binA hI mantroM kA viniyoga kiyA jAtA rhaa| isase vaidika RcAoM kA mahattva bar3hatA gyaa| dhIre-dhIre vaidika mantroM meM uccAraNa aura artha kI kaThinAI ko dUra karane ke lie vedoM kA vikAsa huaa| zikSA nAmaka vedAGga ne vaidika mantroM kI svara sambandhI samasyAoM ko sulajhAyA, prAtizAkhyoM meM vaidika bhASA kA vizleSaNa prastuta kiyA gyaa| vyAkaraNa vidyA bhASA ke gaThana se sambaddha thI, jisakA pramukha viSaya bhASA kA zuddhatam rUpa prastuta karanA thaa| nirukta meM zabdoM ke artha para vicAra kiyA gayA hai| niruktakAra yAska ne vaidika zabdoM kA artha bhAva athavA kriyA se anvita rUpa meM prastuta kiyA hai| isa prakAra zikSA, prAtizAkhya, vyAkaraNa aura nirukta ne vedoM kI pavitratA ko akSuNNa rakhate hue vaidika paramparAoM evaM karmakANDa ke vyAvahArika rUpa ko prastuta kiyaa| prAtizAkhyoM kI paramparA bar3I purAnI hai| yadyapi upalabdha prAtizAkhya paryApta bAda ke haiM, sambhavataH pANini se bhI uttaravartI, phira bhI unameM prAtizAkhyoM ke maulika rUpa kA saMketa yatra-tatra milatA hai| Rk prAtizAkhya kA prArambhika vAkya hai- 'padaprakRti: saMhitA' arthAt vAkya padoM se milakara banA hai- isa vAkya para AdhArita vAkya aura vAkyAvayabhUta padoM ke sambandha kA prazna Age calakara mImAMsA aura vyAkaraNa jaise bhAratIya dArzanika sampradAyoM dvArA vistAra se vivecina huaa| anvitAbhidhAnavAda, abhihitAnvayavAda aura sphoTavAda ke siddhAnta mUlata: 'padaprakRtiH saMhitA' para hI AdhRta haiN| yAska ne apane nirukta meM pUrvavartI aura samakAlika zabdazAstriyoM kA * ullekha kiyA hai, udAharaNArtha-upamanyu, audumbarAyaNi, zAkaTAyana, gArgya Adi zabda vijJAna ko yAska kI sabase bar3I dena yaha hai ki inhoMne cAra prakAra ke

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108 : zramaNa, varSa 57, aMka 3-4 / julAI - disambara 2006 pada svIkRta kiyA hai- nAma, AkhyAna upasarga aura nipaat| inhoMne sabhI saMjJApadoM - ko AkhyAtajJa svIkAra kiyA hai| inake mata meM kriyApada bhAvapradhAna hote haiM, aura saMjJApada - pradhAna hote haiM / yaha~ bhAratIya zabda darzana ke itihAsa meM sarvaprathama itanI spaSTatA se padoM kA lakSaNa prastuta kiyA gyaa| isaliye yAska ko bhASAyI vAkyaracanA ke tArkika vizleSaNa kA pravartaka mAnA jA sakatA hai| dhIre-dhIre vaidika bhASA kA prayoga meM hrAsa hone lagA aura usakA sthAna laukika saMskRta bhASA letI gyii| vedoM aura vedAMgoM kA adhyayana prAcIna kAla viSayaka ho gyaa| karmakANDa se samIpatA banAye rakhane ke lie hI nirukta aura prAtizAkhyoM kA adhyayana hotA rahA / vyAkaraNa se saMvalita saMskRta bhASA ko sAdhubhASA kahA jAtA thA aura karmakANDa meM vaidika bhASA ke hI samAna isakA upayoga hotA thA, parantu anya laukika bhASAoM kI apabhraMzatA ke kAraNa karmakANDa meM unakA prayoga nahIM hotA thA / saMskRta bhASA ke lie pANini kA abhyudaya bar3A mahattva rakhatA hai| inhoMne bhASA ke artha kI apekSA usakI racanA, AkAra evaM vyutpatti ko mahattva diyaa| pANini ne zabda aura artha ke bIca saMketa sambandha aura zabda kI nityatA yA anityatA jaise praznoM para bilkula vicAra nahIM kiyaa| unhoMne apane samaya para bolI jAne vAlI bhASA ko vaijJAnika AdhAra dete hue usakA saMskAra kiyaa| yadyapi pANini ne upaniSadoM kI bhA~ti kahIM bhI bhASA ke AdhyAtmika svarUpa se sambandhita carcA nahIM kI, tathApi isa viSaya meM unakA apanA nizcita mantavya rahA hogaa| pANini ke ina vicAroM para pataJjali ne apane mahAbhASya meM prakAza DAlA hai| SaDdarzana se sambaddha pramukha sUtragraMthoM meM mImAMsA sUtroM meM mAnava- kartavyoM para vicAra karanA prArambha kiyA gyaa| jo vyakti ko kisI kriyA ke prati prerita kare, use dharma kahA gayA / indriyArthasannikarSaja hone se pratyakSa pramANa dharma kA svarUpa nizcita nahIM kara sktaa| anumAna, upamAna Adi pramANa pratyakSapUrvaka hote haiM, ataH prerakatA meM samartha nahIM haiM kintu zabdoM meM pratyakSayogyatA tathA zabdoM ko saMketita karane kI nitya zakti hotI hai jisase uccarita padoM ke arthabodha ke lie anya kisI pramANa kI apekSA nahIM hotii| isalie prerakatva - vidhAna meM kevala zabda hI samartha haiN| 14 zabda se arthapratIti pratyakSa siddha hai, isalie zabda kI nityatA siddha hotI hai / 15 zabda aura saMketita artha kA sambandha avaiyaktika hotA hai| yaha sambandha manuSyakRta nahIM hai| yaha sambandha svAbhAvika hai, pada aura

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bhAratIya vidyA meM zabdaviSayaka avadhAraNA kA vikAsa : 109 tatsaMketita artha ke saMketa sambandha se anabhijJa zizu bhI padoM se artha kA vyavahAra karatA hai| ataH zabda kA niyata artha se nitya sambandha honA inakA svabhAva hai|16 mImAMsaka kI dRSTi se dharma ke prakAzana meM veda hI ekamAtra nitya aura nirapekSa pramANa hai| vaizeSika sUtrakAra kaNAda kA abhimata hai ki jisase abhyudaya (tattvajJAna) aura niHzreyas (AtyantikI duHkhanivRtti) ho, vaha dharma hai| veda dharma kA pratipAdaka hai, isIliye veda kA prAmANya hai|17 lekina kaNAda na to zabda-nityatA ko svIkAra karate haiM aura na hI zabda aura artha ke madhya kA sambandha svAbhAvika hI mAnate haiN| zabda utpAda-vinAza vAle hone se anitya haiN|18 zabda se saMketita artha vyaktikRta hotA hai| cUMki IzvararUpa puruSa ne veda ko banAyA hai, ata: veda dharma ke srota haiN|19 zabdavijJAna ke sambandha meM nyAyasUtroM ne mukhyata: vaizeSika mAnyatA kA hI anukaraNa kiyA hai aura etadviSayaka koI navIna udbhAvanA utprekSita nahIM kii| - vyAkaraNa ke kSetra meM pANini ke bAda kAtyAyana aura pataJjali kA udbhava hotA hai| pataJjali granthArambha meM hI yaha ghoSaNA karate hai ki zabdAnuzAsana kA uddezya sAdhu zabdoM kA bodha karAnA hai, kyoMki sAdhuzabda hI vyavahAra-yogya hote haiM tathA isa loka aura paraloka meM siddhidAyaka hote haiN|20 vaiyAkaraNoM kA mukhya uddezya yaha siddha karanA hai ki bhASA kA eka vizeSa prayoga hI phaladAyaka hai| sabhI bhASAoM ke sabhI zabda arthavAn ho bhI jAMya to bhI ve sAdhu nahIM ho skte| koI zabda asAdhU hokara bhI arthavAna ho sakatA hai, para asAdhuzabda phaladAyI nahIM ho skte| isa kSetra meM vyAkaraNa ne mImAMsA kI apekSA adhika svataMtra evaM tArkika gaveSaNA prastuta kI hai| pataJjali aura kAtyAyana donoM ne yaha mAnA hai ki pANini ko zabda nityatvavAda22 tathA 'nityajAtipadArthavAda' abhimata the| pataJjali ne mahAbhASya meM vyADi evaM vAjrapyAyana ke padArtha-viSayaka mata ko ullekhita kiyA hai| vyADi ke matAnusAra padArtha vyakti hai aura vAjrapyAyana ke mata meM padArtha jAti hai| jabaki pataJjali ke anusAra svayaM sthiti ke anukUla padArtha jAti aura vyakti donoM padArtha ho sakate haiN| ye sabhI vidvAna eka svara se yaha mAnate haiM ki bhASA binA jAti ke vyavahata nahIM ho sktii| jAtivihIna vyaktimAtra na to jJAna kA viSaya ho sakatA hai aura na vyavahAra kaa| bauddhoM ne jAtiviSayaka isa mAnyatA kA virodha

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110 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 kiyA hai| bauddha tArkikoM ke anusAra jAti kevala kAlpanika padArtha hai, jisakI bAhya sattA nahIM hai| kSaNika vijJAna hI sat hai aura vaha vyakta hai, use zabdoM se abhivyakta nahIM kiyA jA sakatA, ata: vaha avyavahArya hai| bauddhoM ke mata se zabda kisI tattva athavA bhAvarUpatA kA uddezya nahIM karate, varan jo zabda kA artha hai vaha tadbhinna sAre arthoM se bhinna hai| isI tadabhinnAbhinnatva yA apoha ko hI bauddha pada kA artha mAnate haiN| naiyAyikoM aura mImAMsakoM ke viruddha diGanAga kA tarka isI para avalambita hai| padArtha ke svarUpa ke viSaya meM vibhinna darzanoM se sambaddha jina AcAryoM ke madhya dIrghakAla taka vivAda calatA rahA, unameM se pramukha haiM- diGnAga, dharmakIrti, zAntarakSita, udyotakara, vAcaspati mizra, jayantabhaTTa, kumArila evaM prabhAkara kintu ina sabhI dArzanikoM ne vANI ke mukharita svarUpa-vaikharI para hI vicAra kiyaa| usake zeSa rUpoM-parA, pazyantI aura madhyamA kA vivecana upekSita hI banA rhaa| isa mahanIya AvazyakatA para vyADi, upavarSa, vasurAtra evaM bhartRhari ne dhyAna AkRSTa kiyaa| isa prasaMga meM vyADi, upavarSa evaM vasurAtra ke nAmamAtra se hI hama paricita haiM,jabaki bhartRhari kI mAnyatAoM ko prakAzita karane vAlA unakA graMtha 'vAkyapadIya' upalabdha hai| isa grantha se hameM zabda ke mokSadAyaka svarUpa kA jJAna hotA hai| bhartRhari ne 'vAkyapadIya' meM upaniSadoM ke atirikta apane pUrvavartI aneka AcAryoM kA nAmollekha kiyA hai jisase isa zabda zAstra kI sudIrgha paramparA kA jJAna hotA hai| bhartRhari ke anusAra zabdatva meM hI sArA zabda jagat aura artha jagat vivarta rUpa meM samAhita hai|23 bhartRhari zabda kI sabase choTI sArthaka ikAI vAkya ko mAnate haiN| vAkya meM padoM kA bheda aura padoM meM vargoM kA bheda atAttvika hai| jitanA jo kucha bhI bolA jAtA hai, vaha saba milakara eka aura avibhAjya hai| padoM aura vAkyoM kA artha koI vyakti ko mAnatA hai, koI jAti ko, jabaki bhartRhari ke mata meM zabda kA tAttvika artha na to jAti hai aura na vykti| yaha artha hai-'zuddha sttaa'| hamArI udIraNA kA artha paramasattA hai jise bhartRhari zabdabrahma kahate haiN| arthavAna tathA nitya tAttvika zabda paramasattA se nitya sambandha rakhate haiN| zabda aura artha kA sambandha autpattika nahIM hai, varan svAbhAvika hai| zabda svabhAvataH artha kA udbhAvaka hotA hai| yadi koI artha jJeya hai to vaha binA padavAcyatA ke sthira nahIM raha sktaa| paramasattA apane Apako padoM aura padArthoM ke rUpa meM vivRtta kara detI hai| pada aura padArtha meM koI bheda hai aura paramasattA - svayaM bhI zabdatattva hai| bhartRhari ke mata meM bhASA kI nyUnatama ikAI vAkya hai|

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bhAratIya vidyA meM zabdaviSayaka avadhAraNA kA vikAsa : 111 * uccAryamANa vAkya atAttvika hai aura tAttvika vAkya kA vivartta hai| isa tAttvika zabdattva ko bhartRhari sphoTa kahate haiN| vastutaH zabda-darzana ke kSetra meM sphoTavAda bhartRhari kI anokhI dena hai| isa sphoTa brahma ke sAkSAtkAra ke dvArA duHkhoM kI Atyantika vimukti hotI hai tathA mokSa prApta hotA hai| bhartRhari kA yaha sphoTa darzana vedoM tathA mahAbhASya para avalambita hai| vastuta: bhartRhari ne pada-racanA se sambandha rakhane vAle vyAkaraNa vedoM ko darzana kI zreNI meM lAkara khar3A kara diyA tathA paramasattAvAdI zabda darzana ke kSetra meM bhartRhari prathama aura antima maulika vicAraka haiN| yahI kAraNa hai ki bhartRhari ke Alocaka bhI unakA sasammAna smaraNa karate haiN| bhAratIya darzana ke madhyayuga meM zabda-darzana para hameM vaiyAkaraNoM ke atirikta tIna svatantra mAnyatAe~ dRSTigata hotI haiN| naiyAyika, mImAMsaka tathA bauddha- ye saba pada padArtha ke svarUpa kA vizleSaNa karane kA prayatna kara rahe the| ina sabane paramasattAvAdiyoM kA isa bAta para virodha kiyA ki pada vAkya kA avayava nahIM hai aura padoM se vAkya kI racanA nahIM hotii| inake mata meM pada vAstavika aura vAkya ke ghaTaka haiN| isa kAla meM bauddhoM aura jainoM ke atirikta sabhI dArzanika, bhASA ko sAdhutva se sambaddha mAnate rhe| bhASA kA prayoga pavitra mAnA jAtA thA aura yaha vizvAsa kiyA jAtA rahA ki zuddha bhASA kA prayoga ihaloka aura paraloka meM puNyaphala dene vAlA hai| jaina aura bauddha lokabhASA ke sAdhu prayoga ko prAmANika nahIM mAnate the| bhASA ke prayoga evaM bhASA ke svarUpa se sambaddha inake samasta tarka unakI vyaktigata AdhyAtmika dRSTi se prerita haiN| bArahavIM sadI ke prArambha meM gaGgeza ne tarkazAstra para apanI prasiddha pustaka 'tattvacintAmaNi' likhii| zabda kA prAmANya nyAya, vaizeSika, sAMkhya, yoga, mImAMsA aura vedAnta sabako abhimata hai| nAstikoM ko zabda aura veda kA prAmANya svIkAra nahIM haiN| gaGgeza bhartRhari ke vAkya racanA sambandhI praznoM kA isa rIti se samAdhAna karate haiM, jo naiyAyikoM kI bAhyArthavAdI mAnyatA ke anukUla hai| zabda-darzana ke kSetra meM nyAya ke jagadIza tarkAlaMkAra aura gadAdhara tathA mImAMsA ke gaMgAbhaTTa aura pArthasArathi mizra paravartIkAla meM ullekhanIya AcArya hue| paravartI zatAbdiyoM meM bhartRhari aura pataJjali ke darzana ko bhaTTojI dIkSita . evaM nAgezabhaTTa ne vyAkhyAyita kiyaa| nAgeza ke 'vyAkaraNa siddhAntamaMjUSA' meM bhASAzAstra ke sabhI praznoM para vicAra kiyA gayA hai| prAyaH sabhI darzanoM meM hrAsa

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112 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 ke samaya tantra kA abhyudaya huaa| tAntrikoM ne mAnava jIvana meM mantroM ke mahattva - para bala diyaa| mantroM kI zakti akSaya hai aura unase mAnava saba kucha, yahA~ taka ki mokSa bhI pA sakatA hai, parantu inake lie nizcita prakriyA meM batAye gaye mantroM kA abhyAsa Avazyaka hai| tantra kI mAnyatA hai ki pUrA vizva zabdoM se udbhUta hai aura paramasattA 'ziva' apanI 'zakti' se saMvalita hokara ina zaktizAlI mantroM ko artha dete haiN| isa prakAra bhAratIya bhASAyI vicAradhArA paramasattAvAditA kA janma upaniSadoM meM aura anta tantra meM hotA hai, arthAt antata: sAdhanA ke AdhyAtmika kSetra meM bhArata ke sabhI dArzanika ekamata ho gaye athavA yaha kaheM ki vaidika darzana vividha sampradAyoM aura matavAdoM kA cakkara lagAkara anta meM tantra meM simaTa gyaa| bhArata kI jIvana-paddhati se sambaddha una vidhAoM kI taraha bhASA aura zabda kA zAstra bhI kabhI dArzanika vicAraNA se pRthak nahIM rhaa| isane logoM ke jIvana para sthAyI prabhAva ddaalaa| loga paramasattA kI upekSA bhASA ke kSetra meM bhI nahIM kara paaye| vizva kI parivartanadharmitA ke bAvajUda aparivartita rahane vAlI paramasattA ko logoM ne phcaanaa| Astika loga paramasattA ke dvArA kaSTa, duHkha aura asaphalatAoM ke viruddha zAnti khojane kA prayAsa karate rhe| Aja bhI koI bhAratIya-vizeSataH hindU jaba kisI vipatti meM hotA hai to vaha Izvara kA nAma letA huA vizvAsa karatA hai ki nAma aura nAmI ke abheda sambandha vAlA zabdabrahma usake sAmane upasthita hai jo avazya hI use vipatti se ubAra legaa| pariNAmataH pUrI dArzanika paryAlocanA meM zabda ke vyavahAra aura paramArtha donoM pakSoM kA nirapavAda rUpa se cintana bhAratIya zabda-darzana kI ajasra upalabdhi sandarbhaH 1. tA mA devA vyadadhuH purutrA bhUrisyatrA bhuuryaaveshyntiim| Rk0 10/10/125/3 2. bhAvad brahma viSThItaM tAvatI vaak| -vahI, 10/10/148/8 3. Rgveda 10/10/125/4 4. uta tvaM savye sthirapItamAhunairna cinvantyapi vjinessu| adhenvA carati mAyayaiSA zuzruyAmaphalAmapuSpAm / / -Rk0 10/6/71/5 5. uta tva: pazyanna dadarza vAcamutatva: zRNvan zRNotyenAm / uto tvasmai tanvaM viso jAyeva patya uzatI suvAsAH / / - vahI 10/6/71/4 6. guhAM tiSThantIranRtasya setau| -vahI, 10/5/67 7. catvAri vAk parimitA padAni tAni vidurbrAhmaNA ye mniissinnH|

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bhAratIya vidyA meM zabdaviSayaka avadhAraNA kA vikAsa : 113 guhAM trINi nihatA neGgayanti turIyaM vAco manuSyAH vadanti // - vahI, 1/164/45 8. chAndogyopaniSad 6/8 9. taittirIya-saMhitA, 6/4/47 10. mahAbhASya, 1/1/1 11. yato vAco nivartante aprApya manasA sh| -taitti. upa., 2/9 12. nAntaH prajJaM na bahiSmajJaM nobhayata: prajJaM, na prajJAnAdhanaM, na prazaM, naaprjnym| dvazyamavvahAryamagrAyamalakSaNamacintmavyapadezyamekAtmapratyayasAgaraM prapaJcozamaM zAntaM zivamadvaitaM caturtha manyante, sa AtmA sa vijnyeyH| - mANDUkyo. 1/7 anAdinidhanaM brahma zabdatattvaM ydkssrm| vivarttate'rthabhAvena prakriyA jagato ytH|| - vAkyapadIya 1/1 autpattikastu zabdasyArthenadhe sambandhastasya jJAnamupadezo'vyatirekazcArthe'nupalabdhe tatpramANaM baadraaynnsyaanpeksstvaat| -mI. sU., 1/1/5 nityastu syAddarzanasya parArthatvAt - vahI, 1/1/18 16. uktaM tu shbdpuurvktvm| -vahI, 1/1/29 17. yato'bhyudaya niHzreyasasiddhiH sa dharma: - vai.sU. 1/1/2 tadvacanAdAnAyasya praamaannym| -vahI, 1/1/3 18. sAmayikaH shbdaarthsmprtyyH| - vahI, 7/2/28 19. anityazcAyaM karaNata: / - vahI, 2/2/28 api ca, saMyogAdvibhAgAcca zabdAcca shbdnisspttiH| -vahI, 2/2/39 20. buddhipUrvA vaakyaakRtivede| -vahI 6/1/1 21. eka zabda suSThu prayuktaH zAstrAnvita: svarga loke ca kAmadhug bhvti| -mahAbhASya, 1/1/1 ekaikasya zabdasya bahavo'pabhraMzAstadyathApa gaurityasya gAvI, gonI, Acare niymH| vahI, 1/1/1 22. siddhe shbdaarthsmbndhe| -vahI, 1/1/1 23. anAdinidhanaM brahma zabdatattvaM ydkssrm| vivartate'bhAvena prakriyA jagato ytH|| vAkyapadIya, 1/1

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 duHkha kA kAraNa kamI nahIM kAmanA kanhailA lAla loDhA AvazyakatAe~ : prAkRtika aura kRtrima dukha: kA kAraNa hai AvazyakatAoM kI pUrti na honaa| AvazyakatAe~ do prakAra kI hotI haiM 1. prAkRtika tathA 2. kRtrim| prAkRtika AvazyakatAe~ ve haiM jo zarIra ko TikAe rakhane ke lie Avazyaka haiM, jaise bhUkha, pyAsa aadi| kRtrima AvazyakatAe~ ve haiM jinheM mAnava svayaM apanI icchA se utpanna karatA hai| inakI pahacAna yaha hai ki inakI pUrti ke binA bhI mAnava jIvita raha sakatA hai jaise- TelIvijana, TelIphona aadi| sukha-duHkha/ dhanavAnoM va garIboM ke sandarbha meM isa yuga meM mAnava kI prAkRtika AvazyakatAe~ to alpa zrama se hI pUrI ho jAtI haiN| ata: vartamAna meM mAnava ke duHkha kA mukhya kAraNa prAkRtika AvazyakatAe~ nahIM haiM pratyuta kRtrima AvazyakatAe~ haiN| Aja se do sau varSa pUrva kRtrima AvazyakatAoM kI vastue~ reDiyo, TelIvijana Adi na hone para bhI mAnava apanA jIvana Ananda pUrvaka vyatIta karate the, inake na hone se unheM koI duHkha nahIM thaa| isase yaha pariNAma nikalatA hai ki kRtrima AvazyakatAoM ke abhAva se duHkha hotA to jisa vyakti ko vastuoM kI jitanI adhika kamI hai use utanA hI adhika duHkha honA caahie| saMsAra kI sampUrNa vastuoM yA dhana kA svAmI koI bhI vyakti nahIM ho sktaa| ata: saMsAra meM pratyeka vyakti ko anaginata vastuoM kI kamI rahatI hI hai, phalataH, unheM asIma du:kha honA caahie| yathA dhanavAnoM kI apekSA garIboM va sAdhuoM ke yahAM vastuoM kA adhika abhAva hotA hai, ataH apekSAkRta unheM adhika du:khI honA caahie| parantu dekhA yaha jAtA haiM ki adhikAMza dhanavAnoM kA jIvana garIboM kI apekSA adhika tanAvapUrNa hai| ve adhika pIr3ita aura duHkhI haiM tathA dhanavAnoM kI apekSA sAdhu adhika duHkhI / nahIM, pratyuta adhika sukhI haiN| tAtparya yaha hai ki duHkhoM kI utpatti kA sambandha vastuoM ke abhAva se nahIM hai|

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duHkha kA kAraNa kamI nahIM kAmanA : 115 sukha - sAmagrI : prAcIna evaM arvAcIna kAla meM Aie, uparyukta tathyoM ko samajhane ke liya prAcIna aura arvAcIna kAla meM upalabdha sukha - sAmagrI para vicAra kreN| prAcIna kAla ke samrAToM, seThoM yA sAmAnya-jana ke pAsa bhUmi, bhavana, pazu, mudrA, sonA, cA~dI, ratna Adi dhanavaibhava Aja se kisI prakAra kama nahIM thaa| parantu yadi dhana vaibhava prApti kA prayojana indriya-sukha - bhoga kI sAmagrI pAnA mAnA jAya to kahanA hogA ki prAcInakAla ke samrATa kI apekSA vartamAna kAla ke sAdhAraNajana ko iMdriya sukha - bhoga kI sAmagrI prAcIna kAla ke logoM kI apekSA pracurarUpa meM upalabdha hai| ataH Aja kA mAnava prAcIna kAla ke mAnava se adhika sukhI honA cAhie, parantu vaha adhika duHkhI hai| isa visaMgati kA kAraNa taba aura aba kI sukhopabhoga kI vastuoM meM khojA jA sakatA hai yadi khAdya padArtha ko leM to saMkhyA va svAda ina donoM dRSTiyoM se pahale se adhika parimANa vAle susvAdu khAdya padArtha Aja janasAdhAraNa ko sahaja upalabdha haiN| A~khoM dvArA bhogya dRzya vastuoM ko leM to usa samaya samrATa ko kevala apane rAjya meM sthita mahala yA bAga-bagIce Adi hI dekhane ko milate the jo ati sImita hote the, parantu Aja to citrapaTa evaM inTaraneTa para duniyAM bhara ke samasta prAkRtika sthAna, vizAla bhavana, bar3e - bar3e nagara Adi kucha minaToM meM hI dekhe jA sakate haiN| pahale samrATa pUre jIvana meM jitanI vastue~ nahIM dekha pAte the usase kahIM adhika Aja kA sAdhAraNa garIba vyakti bhI citrapaTa tathA anya Adhunikatama sAdhanoM para dekha letA hai| karNa dvArA bhogya padArthoM ko leM to vAdya - dhvaniyA~, saMgIta Adi sunane ke lie samrATa ko gAyaka va gAyikAyeM rakhanI par3atI thIM jo samaya-samaya para hI nizcita rAga-rAginiyA~ va gAnA sunA sakate the parantu Aja reDiyo, TelIvIjana ke mAdhyama se nita naye saMgIta sune jA sakate haiM tathA ye sabake lie sulabha bhI haiN| manoraMjana ke anya sAdhana jo prAcIna samaya meM upalabdha the unase kaI gunA naye sAdhana Aja upalabdha haiN| samrAToM ke vastra jo isa samaya ajAyabagharoM meM rakhe hue haiN| unako Aja kisI bhikhArI ko pahanA die jAMya aura unheM do-cAra dina pahane rahane ko kahA

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116 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 jAya to vaha bhI isa sajA se chuTakArA pAne ke lie Apase prArthanA karane lgegaa| * kAraNa ki ve kapar3e itane bhArI bharakama va zarIra ke lie asuvidhAjanaka haiM ki Aja kA sAdhAraNa mAnava bhI unheM pahananA pasanda nahIM kara sktaa| Aja vastroM meM hara prakAra ke vastra upalabdha haiM jinakI verAyaTI evaM guNavattA meM prAcIna samaya ke vastroM se kathamapi tulanIya nahIM hai| yAtAyAta kI suvidhA ko leM to pahela samrATa ko eka sau mIla bhI jAnA hotA to kama se kama do dina lagate the| ghor3e, hAthI, U~Ta para baiTha kara jAnA par3atA thA jisase usakA vahA~ surakSita pahuca~nA hI bahuta bar3I bAta thI, parantu Aja koI bhI AdamI Trena evaM vAyuyAna meM baiTha kara yA sotA huA kucha hI ghaMToM meM binA thake hajAroM mIla nizcita surakSApUrvaka aise pahu~ca jAtA hai jaise ghara meM hI baiThA huA ho| pahale kisI kA koI parijana paradeza calA jAtA to hajAroM rupaye kharca karane evaM mahInoM bIta jAne para bhI usakA saMdeza prApta karanA zakya nahIM thaa| Aja vizva ke kisI deza ke kisI kone meM baiThe vyakti kA saMdeza- patra evaM ' bAtacIta kucha minaToM meM TelIphona, phaiksa, mobAila, inTaraneTa ke mAdhyama se zakya hai| sUcanA evaM janasamparka meM abhUtapUrva krAnti huI hai| tAtparya yaha ki bhautika vijJAna ne Aja eka sAdhAraNa vyakti ko bhI sukha kI itanI pracura sAmagrI prastuta kara dI hai jitanI purAne yuga meM azoka, akabara Adi mahAn samrAToM ko bhI upalabdha nahIM thii| yadi sukha kI sAdhana-sAmagrI bar3hane se vyakti sukhI hotA to prAcIna samrAToM se Aja ke sAdhAraNa vyakti ke pAsa adhika sukha sAmagrI upalabdha hone ke kAraNa adhika sukhI honA cAhie aura Aja ke sampattivAna evaM sattAdhArI to isase bhI saikar3oM gunA adhika sukhI hone cAhie parantu bAta ThIka ulTI hai| Aja bar3e se bar3e sampattivAna va sattAdhArI ko itanA adhika duHkha va azAMti hai ki use duHkha bhulAne ke lie zarAba Adi nazIlI vastuoM kA sevana karanA par3atA hai| isa avAMchanIya duHkhada sthiti meM utpatti ke rahasya ko DhUDhane ke lie purAne samrAToM aura aba ke vyaktiyoM ke jIvana para dRSTipAta kreN| samrATa azoka aura akabara ke pAsa dhana saMpatti kA abhAva na hone para bhI Aja jaise paMkhe, reDiyo, TelIphona, TelIvijana, kAra, vAyuyAna Adi sukha .

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duHkha kA kAraNa kamI nahIM kAmanA : 117 * sAmragI ke sAdhana pAsa nahIM the, phira bhI unheM inake prApta nahIM hone kA duHkha nahIM thA, kyoMki unako inakI kAmanAe~ nahIM thiiN| jabaki Aja kA sAdhAraNa vyakti bhI inakI kAmanA karake inakI prApti ke lie vyathita ho jAtA hai| isase yaha pariNAma nikalatA hai ki duHkha kA kAraNa kAmanAyeM haiM na ki vastuoM kI kamI yA abhaav| kAmanA ke abhAva meM citta zAnta rahatA hai aura citta kA zAnta yA samatA meM rahanA hI sukha hai| isa tathya ko samajhane ke lie eka aura udAharaNa para vicAra kreN| __ kisI choTe se gA~va ke bacce ko usakI mA~ kisI nagara meM le jAtI hai| vaha khilaune kI dukAna para pahu~catA hai aura prathama bAra bahuta se khilaune dekhatA hai| dekhate hI usa khilaunoM ko pAne kI kAmanA utpanna hotI hai| kAmanA utpanna hote hI kAmanA-pUrti ke lie citta meM vyAkulatA va azAti utpanna hotI hai| isa prakAra vaha baccA khilaune na milane se duHkhI anubhava karatA hai| jisa khilaune ke lie abhI vaha macala rahA hai, vaha khilaunA usake pAsa apane gA~va meM bhI nahIM thA, parantu vahA~ isa khilaune ke na hone se use kucha bhI duHkha nahIM thaa| duHkha yadi khilaune ke abhAva se hotA to pahale bhI honA cAhie thaa| isase spaSTa hai ki usa bacce ko duHkha khilaune ke abhAva se nahIM, pratyuta khilaunA pAne kI kAmanA-utpatti se huA hai| ata: yaha mAnanA hogA ki duHkha vastuoM ke abhAva se nahIM, kAmanA utpatti meM hai| yaha sabakA anubhava hai ki jo vyakti jisa vastu ko nahIM jAnatA hai use usa vastu ke nahIM hone se koI duHkha nahIM hotA hai| duHkha taba hotA hai jaba vyakti usa vastu ko dekhane-sunane Adi se jAnatA hai aura sAtha hI yaha mAnatA hai ki isa vastu kI prApti se sukha hotA hai| taba use vastu ko pAne kI kAmanA utpanna hotI hai| kAmanA utpanna hone se citta azAnta ho jAtA hai| citta kI azAnti hI duHkha hai| tAtparya yaha hai ki duHkha ki utpatti vastu ke abhAva se nahIM hotI hai, apitu vastu kI prApti se du:kha hotA hai| isa mithyA mAnyatA ke kAraNa vastu ke pAne kI kAmanA utpanna hone se hI duHkha hotA hai| sukha kAmanA-pUrti meM nahI haiM, kAmanA ke tyAga meM hai jo vyakti isa tattha se paricita hai ki "sakha kAmanA pUrti meM nahIM hai kAmanA ke tyAga meM haiM' vaha kitanI hI naI-naI vastuoM ko dekhe, unake viSaya meM jAne, usake mana meM una vastuoM ko pAne kI yadi kAmanA nahIM hotI hai to vaha duHkhI nahIM hotaa| vyakti indriyabhoga kI jina-jina vastuoM ko dekhatA hai

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118 : zramaNa, varSe 57, aMka 3-4 / julAI - disambara 2006 yA unake viSaya meM jAnatA hai, usake mana meM una vastuoM ko pAne kI kAmanA utpanna hotI hai aura yadi kAmanApUrti na ho to duHkhI hotA hai| ataH jitanI kAmanAe~ utpanna hotI haiM, utanA hI duHkha bar3hatA jAtA hai| yahI kAraNa hai ki saMsAra kI samasta saMpatti bhI kisI eka manuSya ko de dI jAya taba bhI use abhAva kA duHkha banA hI rahegA, tRpti nahIM hogii| usa atRpti ko dUra kara, sukhI hone ke lie vyakti ko cAhie ki vaha apane citta meM kAmanA utpanna kara vyartha meM hI apane ko duHkhI na bnaaye| hama apane bhogopabhoga kI vastuoM va icchAoM ko sImita rakhane kA dRr3ha saMkalpa kara leN| jaba taka hama bhogopabhoga kI icchA kA saMyama na kareMge va dhana-dhAnyAdi vastuoM ke saMgraha ko kisI nizcita sImA meM rakhane kA vrata, praNa nahIM legeM, taba taka navIna vastuoM kI prApti kI kAmanAe~ uTha uTha kara hamAre citta meM azAMti paidA karatI hI raheMgI aura hama duHkhI hote hI raheMge / - bhogopabhoga kI vastuoM evaM icchAoM kA tyAga kareM ataH jina vastuoM kA bhoga sabhI kara rahe haiM unako ghaTAe~ va tyAgeM / yahasadA smaraNa rahe ki indriya sukha ke bhogI ko duHkha bhoganA hI par3atA hai| duniyAM meM koI bhI duHkha aisA nahIM hai jo kisI na kisI indriyajanya sukha ke bhoga kA pariNAma na ho| isa prAkRtika tathya kA Adara kara hama jitanA indriya sukha ke bhoga kA tathA kAmanAoM va vAsanAoM kA tyAga karate jAyeMge utanA hI citta kI vyAkulatA aura duHkha se dUra rheNge| saMsAra ke sabhI prANI sukha cAhate haiN| unakA pratyeka prayatna sukha ke liye hotA hai| mAnava bhI eka prANI hai aura vaha bacapana se hI sukha - prApti ke liye prayatna karatA hai| vaha socatA hai ki merI amuka-amuka kAmanAe~ pUrI ho jAyeMgI to maiM sukhI ho jAU~gA / yathA- eka garIba vyakti socatA hai ki maiM lakhapati ho jAU~ to sukhI ho jAU~gA aura vaha prayatna karake lakhapati bana bhI jAtA hai, parantu dekhA jAtA hai ki lakhapati ho jAne para bhI vaha sukhI nahIM ho paataa| isI prakAra lakhapati socatA hai ki maiM karor3apati ho jAU~ to sukhI ho jAU~gA; parantu vaha karor3apati ho jAne para bhI sukhI nahIM hotaa| isI prakAra kAra, baMgalA Adi kI kAmanA pUrti ko bhI le sakate haiN| pratyeka vyakti apane hI bacapana ke jIvana para dRSTi DAle to dekhegA ki usa samaya sukhI hone ke liye usane jo kAmanAe~ kI thIM, unameM se adhikAMza pUrNa ho cukI haiM; parantu una kAmanA pUrtiyoM se sukha meM koI vRddhi huI ho, aisA Y

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duHkha kA kAraNa kamI nahIM kAmanA : 119 * nahIM hai| usase pUchA jAya ki 'tuma bacapana meM yA Aja se dasa varSa pUrva adhika sukhI the yA Aja? to uttara milegA ki maiM bacapana meM yA Aja se dasa varSa pUrva hI adhika sukhI thaa| Azaya yaha ki pratyeka vyakti kI aneka kAmanAoM kI pUrti hotI hai| eka bhI aisA vyakti nahIM hai, jisakI koI bhI kAmanA pUrI nahIM huI ho; parantu usa kAmanA - pUrti se usake sukha meM vRddhi huI ho, aisA nahIM dekhA jaataa| isase yaha pariNAma nikalatA hai ki 'sukha kAmanA - pUrti meM hai', yaha mAnyatA mithyA hai| saccAI yaha hai ki sukha kAmanA pUrti meM nahIM, pratyut kAmanA ke parityAga meM hai / sukha kAmanApUrti se nahIM : vyakti kI jaba kAmanA pUrNa ho jAtI hai, taba use sukhAnubhUti hotI hai aura vaha samajhatA hai ki usakA vaha sukha kAmanApUrti hone se hI milA hai; jo ki bhrAnti hai| kAraNa ki kAmanApUrti hetu prApta vastu aba bhI usI prakAra usase alaga hai, jaise pahale thii| aba kevala usa vyakti meM usa kAmanA kI pUrti na hone kA duHkha nahIM rahA arthAt kAmanA na * rehI, ataH sukha kAmanA na rahane se milaa| parantu kAmanA kI pUrti kAmanA kA abhAva yugapat (eka sAtha) hotA hai| isaliye yaha bhrama ho jAtA hai ki sukha kAmanA - pUrti se milA / yadi sukha kAmanA pUrti ke rUpa meM prApta vastu se milatA to vaha sukha usa vastu ke rahate barAbara milanA cAhiye; parantu yaha sarvavidita hai ki kAmanApUrtijanita sukha pratikSaNa kSINa hotA hai aura eka sthiti aisI AtI hai ki usa vastu se janita sukha sUkha jAtA hai tathA jIvana meM nIrasatA A jAtI hai| nIrasatA se mAnava UbatA hai aura sukha prApti ke liye phira nayI kAmanA paidA karatA hai| isa nayI kAmanA kA bhI yahI pariNAma hotA hai, jo pUrNa kAmanA kA huA thA, arthAt yaha nayI kAmanA pUrI hotI hai aura usase prApta sukha sUkhakara nIrasatA ko prApta ho jAtA hai| phira nIrasatA nayI kAmanA ko janma detI hai| isa prakAra kAmanA-utpatti - pUrti kA cakra calatA rahatA hai| yaha cakra AnAdi kAla se calA A rahA hai| isa cakra kA kAraNa hai- kAmanA pUrti se prApta vastu meM sukha mAnanA / uparyukta tathya ko hama eka udAharaNa se samajheM kalpanA kareM ki eka vyakti 'ka' adhyApaka hai / vaha bar3I zAnti se baiThA hai| isI samaya usakA sahapAThI purAnA mitra 'kha' kAra meM baiThakara AtA hai aura bAtacIta ke silasile meM batAtA hai ki vaha kisa prakAra apane vyavasAya meM saphala

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120 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 hone se karor3apati bana gayA hai| yaha sunakara 'ka' ke mana meM vicAra AtA hai| ki mujhase kama yogyatAvAlA yaha vyakti seTha bana gayA hai, kAra meM ThATa se ghUmatA hai| maiM kaisA abhAgA hU~ ki isase adhika yogyatAvAlA hotA huA bhI daridra hU~; Ane-jAne ke liye mere pAsa kAra kI to bAta dUra rahI, skUTara bhI nahIM hai| usake mana meM vicAra AtA hai ki mujhameM mere mitra 'kha' se adhika yogyatA hai| maiM bhI dhana kamAU~gA, kAra laauuNgaa| phira to usameM kAra-prApti kI kAmanA utpanna hote hI usakA mana AzAnta ho gyaa| citta vikSubdha ho gyaa| aba use kAra kA abhAva khaTakane lgaa| jo 'ka' kAra kI kAmanA utpanna hone se pahale zAnta tathA sUkhI baiThA thA, aba vaha kAra kI kAmanA kI utpatti se duHkhI ho gyaa| phira usane athaka parizrama kiyaa| aneka kaSTa sahana kiye aura dhana kmaayaa| usane kAra-prApti ke liye nambara lgaayaa| kampanI ne sUcanA dI ki Apa cAra-pA~ca dinoM meM paise jamA karAkara kAra le jaay| isa sUcanA se usakA hRdaya praphullita huA, use sukha huaa| vicAraNIya bAta to yaha hai ki 'ka' ne abhI taka prApta hone vAlI kAra dekhI taka nahIM hai aura na kisI kAra para usakA svAmitva huA hai, abhI to kAra kampanI ke gaireja meM jahA~-tahA~ par3I hai, phira bhI use sukha ho gyaa| yadi kAra-prApti meM sukha hotA to kAra kI prApti hone para hI sukha honA cAhiye thA, pahale nhiiN| cAra dina bAda paise jamA karake vaha kAra le AyA to DrAivara se kahA ki zahara meM dhIre-dhIre kAra claanaa| kAra meM baiThakara kapar3e ke mitra kI dukAna ke sAmane pahuMcate hI kAra rukavAyI aura kapar3e kharIdane ke bahAne aMdara gyaa| mitra ne kAra dekhakara prazaMsA kI to 'ka' phUlA nahIM samAyA / isI prakAra apane anya mitroM ke yahA~ bhI kisI-na-kisI bahAne pahu~cA aura unake mukha se prazaMsA sunakara phUlA na smaayaa| usake harSa garva kA pArAvAra na rhaa| parantu dUsare dina phira kAra meM baiThakara bAjAra meM gayA to kala-jitanA sukha Aja na rhaa| yahA~ taka ki dasa-paMdraha dinoM meM to vaha sukha ghaTakara usakI sAmAnya sthiti meM A gyaa| kevala utanA hI sukha raha gayA, jitanA kabhI sAikila ke Ane para huA thaa| vicAranA yaha hai ki kAra vahI hai aura kAra kA svAmI bhI vahI hai, phira sukha sAmAnya kaise ho gayA? kyoM aba usake hRdaya meM gudagudI nahIM hotI? isase yaha pariNAma nikalatA hai ki sukha kAra kI prApti meM bhI nahIM hai| yadi kAra kI prApti meM hotA to vaha aba bhI hotaa|

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duHkha kA kAraNa kamI nahIM kAmanA : 121 'ka' apane kAryAlaya meM baiThA hai aura kAra kisI mehamAna ko lene sTezana gayI hai aura vahA~ kAra meM kisI prakAra Aga laga jAtI hai aura kAra jala jAtI hai, kAra na rahI; paraMtu 'ka' ko abataka koI sUcanA nahIM milI, ata: use koI duHkha nahIM huaa| yadi kAra ke na hone se 'ka' ko duHkha hotA to kAra ke jalate hI duHkha honA cAhiye thaa| isase yaha pariNAma nikalatA hai ki kAra ke na hone se 'ka' ke duHkha kA koI sambandha nahIM hai| ataH kAmanA kI pUrti se prApta sambandhita vastu yA padArtha ke sAtha sukha kA koI sambandha nahIM hai| sukha kA sambandha mana meM rahe hue rAga-dveSamayI mAnyatA se hai aura kAmanApUrti se hone vAlA sukha kAmanA ke abhAva se huA hai| usakI usa samaya vahI sthiti ho gayI, jo kAmanA - utpatti se pUrva thI arthAt kAmanA kA abhAva ho gyaa| kAmanA ke abhAva hone se citta zAnta ho gayA / citta kI zAnti se sukha milaa| tAtparya yaha hai ki sukha kAmanApUrti meM nahIM hai- kAmanA ke parityAga yA abhAva meM hai jo duHkha kA mUla hai kAmanA duHkha kA mUla hai| kAmanApUrti meM sukha to hai hI nahIM, sAtha hI kAmanApUrti tathA indriyajanya sukha hI saMsAra ke samasta duHkhoM aura burAiyoM ko utpanna karanevAlA bhI hai| yathA (1) sukha-kSINatA, (2) zakti - kSINatA, (3) abhAva, (4) jar3atA (mUrcchA), (5) AkulatA, (6) parAdhInatA, (7) nazvaratA, 98) nIrasatA, (9) atRpti, (10) rogotpatti, (11) viyoga kA duHkha Adi utpanna karatA hai| sukhakSINatA - indriya-sukha pratikSaNa kSINa hotA hai / Upara ke udAharaNa meM hI kAra ke milane kA jo sukha tatkAla milA, vaha sukha eka ghaMTe pIche na rhaa| dUsare dina pahale dina - jitanA na rahA aura anta meM vaha kAra usa ke nityaprati ke upayogI sAmAnya vastumAtra kI taraha raha gayI aura kAra se milanevAlA sukha sUkha gyaa| isa prakAra kAra kA sukha kSaNa - pratikSaNa ghaTatA hI gyaa| dUsarA udAharaNa leN| eka garIba vyakti tIna dina kA bhUkhA hai, use kisI ne nimantraNa diyA aura bAdAma kA halavA prosaa| usane jiMdagI meM kabhI halavA hI nahIM khAyA thaa| ataH use bAdAma kA halavA bar3A svAdiSTa lagA, bar3A sukha huaa| paraMtu jyoM-jyoM vaha grAsa letA gayA tyoM-tyoM sukha meM kamI hotI gayI aura eka aisI sthiti A gayI ki koI use halavA parosanA cAhatA hai to vaha

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122 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 'nA' karatA hai| phira bhI use yadi jabaradastI halavA khilAnA cAhatA hai to use .. burA lagatA hai, duHkha hotA hai| khAnevAlA vyakti vahI hai aura halavA bhI vahI hai, phira bhI dhIre-dhIre sukha samApta ho gyaa| yahA~ yaha prazna uTha khar3A hotA hai ki 'usakA peTa bhara gayA, isaliye usakA sukha miTa gayA hai,' yA aisA sukha pratikSaNa kSINa hotA jAtA hai?isa prazna ke samAdhAna ke liye hama zrotrendriya ke viSaya sukha, saMgIta yA rAga-rAginiyoM ko leN| kisI gAyikA kI madhura dhvani kA eka rekArDa bharA huA hai, use sunate hI citta praphullita ho gyaa| phira dubArA vahI rekArDa sunAyA gayA to utanA sukha na huA, isI prakAra tIna bAra, cAra bAra, pA~ca bAra, cha: bAra sunAte-sunAte yadi pacAsa bAra sunAyA jAya to apanI priya gAyikA ke kaNTha kI vahI madhura dhvani sunane meM nIrasa lagane lgegii| yadyapi usa dhvani ke bAra-bAra sanane se kAna bhara nahIM gaye haiM, usane kAna meM jagaha nahIM rokI hai| phira bhI vahI dhvani aura vahI sunanevAlA honepara bhI kAna meM vajana na bar3hane tathA sthAna na gherane para bhI sukha kA samApta ho jAnA isa bAta kA dyotaka hai ki indriya-sukha pratikSaNa kSINa hotA jAtA hai| isI prakAra cakSurindriya ke viSaya ko leM-eka vyakti videza se hajAroM rupaye kirAye meM vyaya karake tAjamahala dekhane aayaa| vaha tAjamahala kI patthara kI paccIkArI ko dekhakara daMga raha gyaa| apane ko bar3A sukhI anubhava kiyA; parantu dhIre-dhIre tAjamahala ke saundarya kA vaha sukha dhImA par3a gayA, ghaTatA gyaa| cha:sAta ghaMTe pazcAt tAjamahala ko dekhate-dekhate vaha Uba jAyegA aura use vahA~ ThaharanA yA tAjamahala ko dekhanA pasaMda na aayegaa| tAjamahala vahI, dekhanevAlA bhI vahI, vyakti aura tAjamahala dekhane se na usakI A~khoM meM sthAna bharA, na A~kheM dekhane se thakIM; kyoMki A~kheM to abhI bhI dUsarI vastuyeM dekha hI rahI haiM, phira bhI usakA dekhane kA sukha samApta ho gyaa| yahI tathya ghrANendriya ke viSaya-sukha gandha, sparzendriya ke viSaya-sukha komalatA, mRdutA, zItalatA, uSNatA Adi para bhI ghaTita hotA hai, arthAt viSaya-sukha pratikSaNa kSINa hotA jAtA hai| zaktikSINatA- indriya-sukha meM indriya aura mana-vacana-kAyA kI pravRtti kArya karatI hai| yaha niyama hai ki pratyeka pravRtti meM zakti kA upayoga hotA hai, isase zakti kSINa hotI hai| yahI kAraNa hai ki viSaya-sukha ko bhogate-bhogate indriya, mana Adi bhI thaka jAte haiN| abhAva- aisA kabhI nahIM hotA ki kisI kI sabhI kAmanAe~ pUrI ho jaaeN|

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duHkha kA kAraNa kamI nahIM kAmanA : 123 "jo kAmanAe~ pUrI nahIM hotIM, usase sambandhita vastu ke abhAva kA duHkha sadA banA hI rahatA hai arthAt kAmanA ke apUrtijanita abhAva kA duHkha saMsAra-avasthA meM sadA rahatA hI hai| jar3atA (mUrchA)- koI bhI kAmanA moha-mUrchA-grasta hue binA utpanna nahIM ho sktii| usa moha yA mUrchA se vyakti apanA bhAna bhUla jAtA hai| apane cinmaya-svarUpa kI vismRti ho jAtI hai| kAmanA kI jitanI tIvratA hotI hai, utanI hI gaharI vismRti hotI hai| apanA bhAna bhUlanA yA svarUpa-vismRti, mUrchAbhAva yA jar3atA kA hI dyotaka hai| yaha jar3atA hI viSaya-bhoga meM sukhAnubhUti karAtI hai- jaise zarAbI ko zarAba se behozI kI avasthA meM sukhAnubhUti hotI AkulatA- koI bhI vyakti-usakI koI indriya jabataka viSayapravaNa nahIM hotI, tabataka vaha indriya kA sukha nahIM bhoga sktaa| indriya kI viSayonmukhatA zAnti ko bhaMga kara citta ko azAnta evaM vyAkula banAtI hai| paraMtu jar3atA yA moha-mUrchA ke kAraNa prANI usa AkulatA-vyAkulatA kA anubhava nahIM karatA aura sukha kA anubhava karatA hai| parAdhInatA- 'ka' ko kAra milI, usase vaha usameM baiThane kA AdI (vyasanI) ho gyaa| aba use sAikila para baiThakara yA paidala jAne ko kahA jAya to use bar3A aTapaTA lagegA, duHkha hogaa| aba vaha jAne ke liye kAra ke adhIna ho gyaa| kAra idhara-udhara gayI to usakA ghara ke bAhara jAnA kaThina ho gyaa| isa prakAra pratyeka indriya-janya sukha vyakti ko vastu ke adhIna arthAt parAdhIna banAtA hai| nazvaratA- jina padArthoM se viSaya-sukha milatA hai, ve sabhI nazvara haiN| jaba padArtha hI nAzavAna haiM to yaha bhI svAbhAvika hI hai ki usase milanevAlA sukha bhI kSaNika hI hogaa| nIrasatA- hama Upara kAra ke dvArA kSaNika sukha ke udAharaNa meM tathA bhojana, saMgIta, dRzya-tAjamahala Adi ke udAharaNoM meM dekha cuke haiM ki indriyajanita sukha pratikSaNa kSINa hotA jAtA hai aura usa sukha kA anta nIrasatA meM hotA hai| mana usase Uba jAtA hai| isI prakAra indriyajanita sabhI sukha mana ko ubAne vAle haiN| yahA~ taka ki nava-dampati, jinakA Aja hI vivAha huA . hai aura ve vara-vadhU jo paraspara atyanta sneha rakhate haiM, unakA bhI paraspara milane Adi se milane vAlA sukha kucha hI ghaMTo meM sUkha jAtA hai|

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124 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 atRpti - kAmanApUrti yA viSaya-sukha ko jitanA bhogA jAtA hai, vyakti usakA AdI ho jAtA hai| phira pAne ke liye nayI kAmanA kI utpatti hotI hai| parantu bhoga se tRpti ho jAya aura phira nayI kAmanA kI utpatti na ho, aisA sambhava nahIM hai| rogotpatti - viSaya - - sukha meM Asakta vyakti apanI indriyoM ke sAtha atireka karatA hai, jaise svAda ke sukha meM Asakta vyakti bhUkha se adhika khAtA hai, peTa ThUMsa-ThUMsa kara bharatA hai, vaha na khAne yogya vastu khAtA hai| sinemA dekhane ke sukha meM Asakta vyakti apanI nIMda aura A~khe kharAba hone kI paravAha nahIM karatA hai isa prakAra indriya-sukha meM Asakta vyakti akaraNIya - zAstranindya kArya karatA hai| prakRti ise sahana nahIM kara pAtI aura prAkRtika niyamAnusAra rogotpatti ke rUpa meM use daNDa milatA hai; arthAt daNDa ke rUpa meM rogotpatti kA duHkha milatA hai| viyoga kA duHkha- prAkRtika niyamAnusAra jisakA saMyoga hotA hai, usakA viyoga avazyambhAvI hai| kAraNa, vastu parivartanazIla hai, ataH yA to vaha vastu naSTa ho jAyegI athavA usake svAmI, sAthI yA bhoktA kI mRtyu ke kAraNa evaM anya kisI ke kAraNa se use alaga honA pdd'egaa| yaha niyama hai ki prANI jisa vastu ke saMyoga meM jitanA adhika sukha mAnatA haiM, use usake viyoga meM utanA hI adhika duHkha hotA hai| isa prakAra saMyogajanita viSaya-sukha kA anta viyogajanita duHkha meM hI hone vAlA hai| sArAMza yaha hai ki duniyAM kA koI bhI duHkha aisA nahIM, jisakI jar3a meM viSaya-sukha na ho| yaha prAkRtika niyama hai ki sukha bhogI ko duHkha bhoganA hI par3atA hai| tathya to yaha hai ki viSaya-sukha kAmanA - utpatti - pUrti tathA phalaye saba duHkhamaya aura duHkhajanaka haiN| isI sukha ke kAraNa rAga-dveSa - moha utpanna hote haiM, jinase janma-maraNarUpa bhavacakra calatA hai aura jisake phalasvarUpa prANI anantakAla se duHkhI ho rahA hai| ataH kAmanAtyAga meM hI buddhimAnI hai / *

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| zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 / jaina AgamoM meM zilpa : eka dArzanika dRSTi DaoN0 rAghavendra pANDeya - jaina Agama pramukha rUpa se dharma aura darzana se sambandhita hai| usameM jIvana kI mUlabhUta AvazyakatAoM kI pUrti ke lie AjIvikA ke sAdhanoM kA ullekha paryApta rUpa meM prApta hotA hai| bhAratavarSa kRSi pradhAna deza hote hue bhI kuTIra udyoga meM vikasita thaa| yahA~ ke zilpI apane karma meM kuzala the jisakI carcA jaina AgamoM meM vistAra se kI gayI hai| 'dazavaikAlikacUrNi' meM kuTIra udyogoM se arthopArjana karane kA ullekha milatA hai| * jaina Agama sAhitya se tatkAlIna sAmAjika sthiti para prakAza par3atA hai| prAcIna kAla meM putra apane pitA ke vyavasAya meM dakSatA prApta karatA thaa| adhikatara zilpa vaMza paramparAgata the| zilpI ko vyAvasAyika kuzalatA uttarAdhikAra meM hI prApta hotI thii| prAyaH pitA hI zikSaka hotA thA aura usakI kAryazAlA zaikSaNika pratiSThAna hotI thii| vaMzAnugata pravRtti ke sAtha zilpa ke sthAnIkaraNa kI bhAvanA bhI pAI jAtI thii| zilpiyoM ne apanI nijI kAryazAlAe~ banA rakhI thIM aura ve apane-apane vyavasAya ke saMrakSaNa evaM saMvardhana ke prati saceSTa rahate the| eka zilpa vidyAlaya kA bhI ullekha milatA hai jo kapilavastu ke AmrodyAna meM sthita thaa| usameM vividha zilpoM kI zikSA pradAna ko jAtI thii| jambUdvIpa meM zilpiyoM ke 18 zreNiyoM kA ullekha milatA hai| 'varddhakiratna' nAma kA eka kuzala zilpI kA bhI varNana milatA hai jo rAjA bharata ke kAla kA sarvaguNa sampanna zilpakAra thaa| zilpazAlAoM ke lie paryApta mAtrA meM sthAna upalabdha the| nagaroM aura gA~voM ke bAhara upalabdha bhUmi meM zilpazAlAe~ banAI jAtI thIM aura zilpI apanA kArya karate the| zilpazAlAoM meM kumbhArazAlA, lohArazAlA, paNyazAlA Adi nAma * prApta hote haiN| lohAroM kI zilpazAlA 'kArazAlA', 'samara' aura 'Ayasa', kahI * pUrva zodha-chAtra, darzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI

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lo 126 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 jAtI thii| isI prakAra tantuvAya kI zilpazAlA ko 'nantakazAlA' aura svarNakAra kI zilpazAlA ko 'kalAzAlA' nAma diyA gayA thaa| nagara ko svaccha rakhane ke lie zilpazAlAoM kA nirmANa prAya: gA~va aura nagaroM ke bAhara hI huA karatA thaa| 'kalpasUtra' se jJAta hotA hai ki vyApAra kI suvidhA ke lie tirAhe, caurAhe, sar3aka aura bAjAra bane hue the| vyApAriyoM ke kAravA~ kA ullekha bhI isa grantha se prApta hotA hai| vastra zilpa - vastroM para kie gae citrAMkana Agama yagIna vastra ko ativikasita avasthA kI ora iMgita karate haiN| vastra halke, sundara, sukomala aura pAradarzI banAe jAte the|10 rAjasI vastra bahumUlya nagoM se alaMkRta hote the| jinakI banAvaTa kaI prakAra kI thI aura una para hajAroM namUne kar3hAI kie jAte the|11 bahumUlya vastra mulAyama tathA kasIdA kie hue hote the tathA ina para pazu, pakSI, yakSa, kinnara, per3apaudhe Adi kA citraNa rahatA thaa| lokapriya vastroM meM UnI, rezamI, paTuA, tAr3a ke patroM se bane sUtI vastra tathA arkatula ke reze se bane vastroM ke nAma sarvopari haiN| phara ke utkRSTa vastra, bakarI ke bAloM se bane vastra, nIle sUta se bane vastra, sAdhAraNa sUta ke bane tAMta paTTa, malaya vastra, kalakala, malamala, rezama, dezarAga, Amila, jaggala, phAlima Adi vastroM kI kaI kismeM thiiN| jUTa ke rezoM se rassI bunI jAtI thii|12| sUtI vastra - Agama yuga meM vastra nirmANa ke lie kapAsa kA upayoga sarvAdhika hotA thaa| bRhatkalpabhASya meM sUtI kapar3A banAne kI vidhi kA varNana karate hue kahA gayA hai ki 'seDuga' (kapAsa) ko pahale bIjarahita kiyA jAtA thA, tatpazcAt usakI dhunAI kI jAtI thI aura svaccha rUI taiyAra kI jAtI thii|13 isake bAda sUta ko phailAkara tAnA banA diyA jAtA thA, phira 'kaMDajolI' upakaraNa se tantuvAyazAlA meM vastra taiyAra kiyA jAtA thaa|14 bRhatkalpabhASya meM striyoM ke bhI sUta kAtane kA ullekha milatA hai|15 jAtaka kathA se bhI isa bAta kI puSTi hotI hai|16 rezamI vastra - apanI nirmANa-vidhi kI bhinnatA ke kAraNa rezamI vastroM ke kaI prakAroM kA varNana AgamoM meM milatA hai| 'AcArAMgasUtra' meM rezamI vastroM ko 'bhaMgiya' kahA gayA hai|17 'anuyogadvArasUtra' meM aMDoM se nirmita rezamI vastroM ko 'aMDaja' aura kIr3oM kI lAra se bane vastroM ko 'kIr3aja' kahA gayA hai|8 / 'AcArAMga' meM pAMca prakAra ke rezamI vastroM kA varNana AyA hai| 'nizIthacUrNi' meM bhI

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jaina AgamoM meM zilpa : eka dArzanika dRSTi : 127 aisA hI ullekha milatA hai|19 UnI vastra - pazuoM ke bAloM evaM romoM se bane vastroM kA bhI varNana milatA hai| 'AcArAMga' meM pazuoM ke bAloM se nirmita UnI vastroM ko 'jaMgiya' kahA gayA hai| 'nizIthacarNi' meM pA~ca prakAra ke UnI vastroM kA ullekha milatA hai - mesANi (bher3a ke bAloM se nirmita UnI vastra), uTaNi (U~Ta ke bAloM se nirmita UnI vastra), migAINANi (mRga ke bAloM se nirmita UnI vastra), pesANi (cUhe, kharagoza jaise jIva ke bAloM se nirmita UnI vastra) evaM pesalANi (videzI pazuoM ke bAloM se nirmita UnI vstr)|20 dhAtu zilpa - khAnoM aura unase nikalane vAle khanija padArthoM ke sambandha meM prApta sandarbho se jJAta hotA hai ki Agama kAla meM khanana-kriyA vistRta rUpa se kI jAtI thii|21 khAna khodane vAle zramika 'kSitikhanaka' kahe jAte the|22 sonAcA~dI, kA~sA Agama-kAlIna prasiddha dhAtue~ thiiN|23 sonA-cA~dI jevara banAne ke kAma AtA thA, jabaki kAMsA bartana banAne ke lie upayoga meM lAyA jAtA thA24 tAmbA, lohA, rAMgA, Tina aura sIsA jaisI dhAtue~ AgamakAla meM suvikhyAta thiiN|25 luhAroM dvArA janasAdhAraNa hetu dainika kAma meM Ane vAle upakaraNoM ke sAtha hI yuddha meM prayukta hone vAle vividha astroM kA nirmANa kiyA jAtA thaa| luhAroM dvArA kulhAr3I, phAvar3A26, kaiMcI, sUI, churI27 Adi ke nirmANa ke sAtha-sAtha mudgara, trizUla, gadA, bhAlA, tomara, bI, talavAra Adi astra-zastra bhI banAe jAte the|28 AbhUSaNa kA prayoga bhI vyApaka taura para hotA thaa| jaina sUtroM se jJAta hotA hai ki strI evaM puruSa donoM hI AbhUSaNa dhAraNa karate the| hAra, kanakAvalI, ratnAvalI, muktAvalI, bAjUbanda, aMgUThI, kuNDala Adi vibhinna AbhUSaNoM kA ullekha Agama granthoM se prApta hotA hai|29 anya AbhUSaNoM meM kuNDala, mukuTa, cUr3AmaNi, karadhanI, muktAhAra, karNaphUla Adi kA bhI ullekha bahutAyata rUpa se prApta hotA hai| Agama granthoM meM bahumUlya ratna evaM maNiyoM kA bhI ullekha milatA hai| hIrA, mUMgA, pannA, nIlama, sphaTika, candrakAntamaNi, sUryakAntamaNi bahumUlya ratna the jinakA upayoga sonA-cA~dI Adi dhAtuoM ke sAtha kiyA jAtA thaa|30 'kalpasUtra' meM bhI mUMgA, mANikya, zaMkha, kaur3I Adi kA ullekha prApta hotA bhANDa zilpa * Agamika yuga meM miTTI ke pAtroM kA sarvAdhika upayoga hotA thaa| purAtAttvika utkhananoM se aneka miTTI ke pAtroM kI prApti ke uddharaNa

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128 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 milate haiN| 'mRdbhANDa' banAne vAle kumbhAra aura dhAtu ke bartana banAne vAle 'lolAlika' kahe jAte the|32 kumbhAroM dvArA pAnI saMgraha hetu ghar3e, miTTI ke parAta, maTake, surAhI tathA anAja saMgraha hetu miTTI ke pAtroM kA nirmANa kiyA jAtA thaa|33 mRdbhANDoM ke atirikta tumbA, kATha, lohA, rAMgA, tAmbA, jastA Adi ke bhI pAtroM kA nirmANa kiyA jAtA thaa|34 kASTha zilpa - 'AcArAMgasUtra' meM kASTha karmazAlA, mAnagRha, rathAdi banAne ke ullekha prApta hote haiN|35 "samavAyAMga' meM cakravartI ke caudaha ratnoM meM bardhakI (bar3haI) ratna bhI sammilita thaa| vaha rAjya ke lie vAhana tathA bhavana Adi kA nirmANa karatA thaa| isase spaSTa hotA hai ki prAcInakAla meM kASTha zilpa unnatazIla thaa| aneka jIvanopayogI gharela upakaraNa jaise - ukhala, mUsala, pIr3hA, ratha, pAlakI, kRSi meM kAma Ane vAle hala, juA, pATA Adi kASTha se hI nirmita hote the| isake sAtha hI daravAje, sIr3hiyAM, gavAkSa Adi bhI lakar3I se hI nirmita hote the| vAstu zilpa - Agama kAla meM vAstu zilpa bhI apanI vikAsAvasthA meM thaa| nagaroM kI saMracanA, caur3e patha evaM bhavanoM ke nirmANa kI zailI utkRSTa thii| nagaroM ko bar3e sar3akoM se jor3ane ke lie choTI-choTI sar3akeM banI huI thiiN| jaina sAhitya meM 'siMghADaga', 'tiga' 'caukka' evaM 'catvara' Adi kA varNana AyA hai|26 tirAhe aura tinamuhAnI ko 'siMghADaga' tathA catuSpatha aura caumuhAnI ko 'caukka' kahA jAtA thaa| AgamoM meM aneka vAstu vizeSajJoM kA ullekha milatA hai jo rAjamahala, bhavana, tRNa kuTIra, sAdhAraNa gRha Adi banAte the|37 vAstu udyoga itanA unnata thA ki zItagRhoM kA bhI nirmANa hotA thA, isakA ullekha bRhatkalpabhASya meM milatA hai|38 carmazilpa - AgamoM meM upalabdha vivaraNa se yaha jJAta hotA hai ki usa samaya pazuoM ke camar3e, dA~ta, bAla, sIMga, khura Adi se vastuoM kA nirmANa hotA thaa| carmakAra pazuoM kI khAloM ko mulAyama karake usase aneka prakAra kI vastuoM kA nirmANa karate the| 'nizIthacUrNi' meM vibhinna prakAra ke jUtoM kA ullekha AyA hai|39 kuNika rAjA ke jUte kuzala kArIgaroM dvArA nirmita the, jinameM vaidarbha, risTa evaM aMjana ratna jar3ita the|40 yuddha kSetra ke lie bhI camar3e ke aneka AvaraNa banAe jAte the| carmavastra kA ullekha AgamoM meM milatA hai| bRhatkalpabhASya meM yaha ullekha hai ki rugNAvasthA meM yA vizeSa paristhiti meM jaina sAdhu-sAdhviyA~ bhI carma / zilpa kA upayoga kara sakate haiN| 1 parantu carmazilpakAroM ko jIoM kI hiMsA kara

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jaina AgamoM meM zilpa : eka dArzanika dRSTi : 129 zilpa banAne kA nirdeza nahIM thaa| mRta pazu kA hI prayoga carmazilpa udyoga meM hotA thaa| citrAMkana zilpa - AgamoM meM citrakalA ke aneka ullekha prApta hote haiN| citrakAra bhI eka prakAra ke zilpI hI hote haiN| ve apanI citrakArI kA pradarzana bhavanoM, vastroM, rathoM aura bartanoM Adi para prAcInakAla meM karate the aura Aja bhI karate haiN| jJAtAdharmakathAMga meM ullekhita dhAraNI devI ke 'zayanAgAra' kI chata latAoM, puSpAvaliyoM tathA uttama citroM se alaMkRta thiiN|42 bRhatkalpabhASya se bhI jJAta hotA hai ki eka viduSI gaNikA ne apanI citrasabhA meM vividha udyogoM se sambandhita citra banavA rakhe the| jaba koI Agantuka citra vizeSa kI ora AkarSita hotA to vaha usakI vRtti aura ruci kA anumAna lagA letI thii| kuTIra udyoga zilpa - kuTIra udyoga zilpa ke bhI aneka dRSTAMta jainAgamoM meM prApta hote haiN| Doma, kuhaNa, turahA, bIna Adi jAtiyAM sUpa, TokariyA~, rasse Adi kA nirmANa karate the| jaMgalI jAnavaroM ko pakar3ane ke lie mUMja, kASTha, vetra, sUtra Adi se rasse banAe jAte the|43 thAlI, baTaloI, sarakaNDoM ke sUpa, bA~sa kI chabar3I Adi kA bhI ullekha prApta hotA hai|44 Una, muMja, ghAsa, U~Ta ke bAla, sana Adi se sAdhuoM ke lie rajoharaNa banAe jAte the| tAr3a, mUMja aura palAsa ke patroM se hAtha ke paMkhe banAe jAte the| inake atirikta vividha khilaunoM kA bhI nirmANa kiyA jAtA thaa| zilpa kI dArzanika vyAkhyA para dRSTi DAleM to yaha svIkAra karanA par3egA ki manuSya eka jijJAsu prANI hai| vaha pratyeka vastu ke prati navIna dRSTikoNa rakhatA hai| zilpakAra ke lie usake dvArA nirmita zilpa usakI antarAtmA se phUTakara nikalatI parikalpanA kA sAkAra rUpa hai| zilpakAra apanI zilpa ko sAkAra rUpa dekara atyanta prasanna hotA hai| dUsare zabdoM meM, zilpa zilpakAra kA khela hai, manoraMjana hai jisako sAkAra rUpa dekara vaha Anandita hotA hai| naI-naI zilpoM ko taiyAra karanA zilpakAra kA zauka kahA jA sakatA hai| vaha eka acchA zilpa taiyAra kara atizaya Ananda ko prApta karatA hai| zilpakAra ke lie zilpa kA nirmANa hI usakA sAdhya hai| Astika darzana Izvara ko zilpakAra mAnatA hai (sAMkhya aura mImAMsA ko chor3akara) yaha vizva eka zilpa hai aura Izvara usakA zilpakAra hai kintu Izvara kA yaha zilpa uddezya rahita hai| vaha vizva rUpI zilpa kA nirmANa kisI anya kI apekSA se nahIM krtaa| vaha to pUrNa hai, AptakAma hai, sabhI prakAra kI kAmanAoM,

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130 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 icchAoM se rahita hai, nirapekSa hai| vaha to jagat rUpI zilpa ko nirmita kara use. dekhatA hai aura Anandita hotA hai| ise spaSTa karane ke lie eka dRSTAMta apekSita hogA - jisa prakAra choTe bacce miTTI yA bAlu ke TIle para apanI pasanda ke zilpa nirmita karate haiM aura usase Anandita hote haiM usI prakAra zilpakAra bhI apanI zilpoM ko nirmita kara Anandita hotA hai| sandarbha : 1. sippeNa attho uvajjiNijjaI, dazavaikAlikasUtra, pR0 102, jinadAsa-gaNikRta, zvetAmbara saMsthA, jaamngr| 2. DaoN. kamala jaina, prAcIna jaina sAhitya meM Arthika jIvana, pR0 75, pArzvanAtha vidyApITha, vArANasI 1988. 3. satyaketu vidyAlaMkAra, bhArata kA prAcIna itihAsa, pR0 333. 4. jambUdvIpaprajJaptisUtra, sampA0 madhukara muni, pR0 107-110. 5. 'jattha kammavijjaMti sA kammaMtasAlA' nizIthacUrNi bhAga - 2, pR0 433. 6. uttarAdhyayanasUtra 19-66, 67. 7. bRhatkalpabhASya, bhAga 3, gAthA 2929. 8. 'saddhAlaputtassa polAsapurassa nagarassa bahiyA paMcakumbhakArAvaNasayA' upAsakadazAMga, 7-8. 9. kalpasUtra, pR0 15. 10. nAsa tIsAsavAyavojjaM cakkhuharaM kaNakarisajuttaM halAlapelavAtiregaM dhavalaM kaNagakhaciyaMta kammaM duguulsukumaalvuttrijyaao| bhagavatIsUtra 9-33-57. 11. kalpasUtra, 1-4-63. 12. uttarAdhyayanasUtra 19-56. 13. 'seDuya sae piMjiya yelu gAhANe ya' bRhatkalpabhASya bhAga 3, gAthA - 2996. 14. kaDajogI ekkao vA, asaIe nAlabaddhasahio vA nipkAe uvagaraNaM, ubhaopakkhassa paaoggN| bRhatkalpabhASya bhAga 3 gAthA 2997. 15. bRhatkalpabhASya, bhAga 1, gAthA 171. 16. mahovasantara jAtaka, Ananda kausalyAyana, jAtaka kathA 6/542. 17. AcArAMgasUtra 2/5/1/145. 18. anuyogadvArasUtra 28/38. 19. 'kirIuyalAlA malayavisae malayANi pattANi kovijjati', nizIthacUrNi, bhAga 2, pR0 399. 20. nizIthacUrNi, bhAga 2, gAthA 645. 21. uttarAdhyayanasUtra 36/73-76. ga-3, gAthA - 3720. 23. sUtrakRtAMgasUtra 2-8-80. 24. uttarAdhyayanasUtra, 9/46-48. 25. vahI, 19/68.

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jaina AgamoM meM zilpa : eka dArzanika dRSTi : 131 26. vahI, 19/66, pR0 195. 27. AcArAMgasUtra 2/7/611, pR0 282. 28. uttarAdhyayanasUtra, 19/192-194. 29. DaoN0 rekhA caturvedI, jaina Agama itihAsa evaM saMskRti, pR0 293. 30. vahI, pR0 294. 31. kalpasUtra, pR0 249, 290. 32. jambUdvIpaprajJapti 3/10. 33. upAsakadazAMgasUtra, adhyayana 7. 34. aupapAtikasUtra, sU0 79, pR0 132. 35. AcArAMgasUtra 2/2/435, pR0 136. 36. aupapAtikasUtra - 1. 37. praznavyAkaraNasUtra, 1-14. bRhatkalpabhASya, bhAga - 3, gAthA 2716. 39. 'evApuDa - sagala - kasiNaM dupaDAdIyaM pmaannokaasinnaaN| kosaga - khellaga vagmurI, khapusA jaMgha eddhajaMghA yaa|' nizIthacUrNi bhAga - 2, gAthA - 914. 40. vAriTTa - riTTha - aMjaNa - niuNoviya - misimisaMta gaNi rayaNa maMDiyAoM pADayAo ompii| aupapAtikasUtra, pR0 114. 41. uvahANa tUli AliMgANI u gaMDovahANa ca msuuraa| go mAhisa aya-elaga-raNNamiyANaM ca cammaM tu|| bRhatkalpabhASya bhAga-4, gAthA 3824. 42. jJAtAdharmakathAMga 1-8. 43. praznavyAkaraNasUtra 1-1-20. 44. AcArAMgasUtra,2/1/409, pR0 108. 38.

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zramaNa, varSa 57, aMka 3.4 julAI-disambara 2006 tIrthaMkaroM kI mUrtiyoM para ukerita cihna DaoN0 umAkAnta pI. zAha anuvAdaka - prophesara lakSmI canda jaina vibhinna tirthaMkaroM kI mUrtiyA~ unakI pAdapITha ke nIce ukerita kiye gaye lAMchana (cognizance) yA cihna kI sahAyatA se pahacAnI jAtI haiN| digambara evaM zvetAmbara, donoM sampradAyoM dvArA aise lAkSaNika pratIkoM kI sUcI dI gayI hai| kintu, kisI bhI pUrva-graMthoM meM ye nahIM pAye gaye haiN| ina lAMchanoM kI sUcI na to kinhIM AgamoM (Canonical texts) meM, na to kalpasUtra meM jisameM caubIsa jinoM kA jIvana vRttAnta diyA hai, na niyuktiyoM meM aura na hI cUrNiyoM meM dI gaI hai| kevala Avazyaka niyukti meM eka sthAna para isa tathya kA nirdeza diyA gayA hai ki RSabha nAma isaliye rakhA gayA kyoMki unake uruoM (thighs) meM RSabha (bull) kA cihna (sign) thaa| parantu usameM anya jinoM ke koI bhI lAMchana nahIM diye gaye haiN| yaha niyukti, jo Aja upalabdha hai, dUsarI yA tIsarI sadI ke pUrva kI mAnya nahIM hai| lagabhaga pAMcavI sadI kA graMtha 'vasudevahiNDI', jisameM aneka tIrthaMkaroM (udAharaNArtha- RSabhanAtha, kuMthunAtha, aranAtha evaM anya) kA jIvana caritra diyA gayA hai, meM bhI unake lAMchanoM kA koI ullekha nahIM hai| digambaroM meM bhI pUrva ke granthoM, jaise jaTAsiMhanandi ke varAMgacaritra (lagabhaga chaThIM sadI) meM, yA jinasena (lagabhaga 750-840 IsvI pazcAt) aura unake ziSya guNabhadra (lagabhaga 830 A.D.) ke kramazaH AdipurANa aura uttarapurANa meM athavA jinasena (783 IsvI san ) ke harivaMza meM, athavA raviSeNa (676 A.D.) ke padmacaritra meM ye sUciyA~ nahIM dI gaI haiN| tiloyapaNNatti (caturtha yA pAMcavIM sadI) meM eka sUcI dI gayI hai, kintu vaha Aja prApya (upalabdha) graMtha meM bAda meM hue aMtaHpa (interpolation) rUpa dikhAI detA hai, jaisA ki isa tathya se spaSTa hai ki eka sthAna para usameM bAlacandra saiddhAntika kA saMdarbha AyA hai| isaliye tiloyapaNNatti kA sAkSya sAvadhAnI se vyavahRta kiyA jAnA hai| isa vartamAna grantha kI tithi, isa grantha * 554, sarAphA, jabalapura-482002 /

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tIrthaMkaroM kI mUrtiyoM para ukerita cihna : 133 ke sampAdaka svargIya prophesara AdinAtha upAdhye dvArA lagabhaga chaThI sadI nikAlI gayI hai| ina paristhitiyoM meM donoM sampradAyoM ke dvArA pradatta lAMchanoM ke sUcI kI tulanA karanA Avazyaka hai| pariziSTa meM dI gayI sUcI se jJAta hotA hai ki hemacandra ke anusAra caudahaveM jina anantanAtha kA lAMchana zyena yA bAjapakSI (falcon) hai jo antara ke binduoM ko darzAtA hai| yaha digambara paramparA ke anusAra hai| dasaveM jina zItalanAtha kA hemacandra ke anusAra lAMchana zrIvatsa hai kintu digambaroM ke anusAra svastika (tiloyapaNNatti) yA zrI-druma (pratiSThAsAroddhAra) hai| punaH aranAtha, aThArahaveM jina kA lAMchana digambara paramparA meM matsya hai kintu zvetAmbara sampradAya ke anusAra nandyAvarta hai| cU~ki donoM jina sampradAyoM meM se kisI meM bhI lAMchanoM ke liye sarvapUrva upalabdha sAhityika udgama unake mUla ke pazcAt kA hai aura cU~ki unakI sUciyoM meM kucha antara (bhinnatAe~) hai, hameM lAMchanoM ke mUla srota ke kAla ke bAre meM zuddha hala taka pahu~cane hetu purAtAttvika sAkSya ko bhI khojanA caahie| jahA~ taka sAhityika sAkSya ke vizleSaNa kA sambandha hai, yaha kAla kama se kama mUrti pUjA ke sambandha meM donoM sampradAyoM ke aMtima rUpa se judA (alaga) hone ke kAla ke samasAmayika honA cAhie, aura yaha kAla (yuga) jaisA ki maiMne anyatra dikhalAyA hai, pAMcavIM sadI ke aMtima caturthAMza ke AsapAsa honA caahie| yaha kAla dvitIya valabhI pariSad (council) ke nikaTa kahIM honA caahie| anyathA sAmAnya sahamati (concordance) saMtuSTi pUrvaka samajhAyI nahIM jA sakatI hai| yaha kAla sambhavata: do bhinna sUciyoM ke aMtima nirNaya kA honA cAhie na ki Avazyaka rUpa se lAMchanoM kI avadhAraNAoM ke udgama kaa| yaha nimnalikhita paricarcA se aura adhika spaSTa ho jaayegaa| abhI taka jJAta, sarvapUrva mUrtizilpa, rAjagira se prApta neminAtha kA mUrti zilpa hai jisakI pAdapITha para lAMchana hai, jise sarvaprathama rAmaprasAda caMdA dvArA prakAzita kiyA gayA hai| isakA sira alaga kara diyA gayA hai tathA burI taraha virUpita (deface) kara diyA gayA hai, kintu mUrti zilpa kA zeSa bhAga bhalIbhA~ti surakSita hai| pAdapITha ke kendra meM eka yuvA vyakti kisI AyatAkAra cakra ke samakSa khar3A hai, donoM gupta kAla kI acUka zailI meM suMdaratApUrvaka ukere gaye haiN| pratyeka bAjU meM eka zaMkha hai jo donoM sampradAyoM ke anusAra neminAtha kA

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134 : zramaNa, varSa 57, aMka 3-4 / julAI - disambara 2006 lAMchana hai| jaisA ki candA ne par3hA hai, pAdapITha ke kinAre para eka zilAlekha kI AMzika rUpa se surakSita lakIra, usa caMdragupta ko nirdiSTa karatI hai jise zilAlekha kI lipi ke sAkSya se caMdragupta - II ke rUpa meM pahacAnA gayA hai| kuSANa kAla ke mathurA ke kaMkAlI TIle se prApta mUrtizilpa para tIrthaMkaroM ke lAMchana nahIM pAye jAte haiN| jaisA ki Upara batalAyA jA cukA hai, guptakAla ke rAjagira se prApta mUrtizilpa para ve dikhAI diye haiM, parantu unakI sthiti aMtima rUpa se nirNIta (fixed) nahIM huI thI / vaibhAra pahAr3I se guptottara kAla kA mUrtizilpa, AdinAtha ko prarUpita karatA huA lagabhaga sAtavIM-AThavIM sadI kA prApta huA hai jisakI pAdapITha para pratyeka bAjU meM RSabha ke dvArA ghere hue (flanked) dharma cakra hai| RSabha, AdinAtha kA lAMchana hai jinheM apane kaMdhoM para chAye hue keza kuMDala ke dvArA bhI pahacAnA gayA hai (dekhiye, "Jaina Art and Architecture" - A Ghosh dvArA sampAdita, bhAga 1 pleTa 90 ) / tatpazcAt dharmacakra ko bAjU se ghere hue do hiraNa haiM jabaki lAMchana dharmacakra ke yA to Upara yA nIce, pAdapITha para haiN| 9 nachana kuThara ke nikaTa sItA pahAr3I se madhya bhArata meM do mUrtizilpa haiM, jinameM se eka kAyotsarga mudrA meM RSabhanAtha haiM aura anya padmAsana mudrA meM mahAvIra haiM, (Jaina Art and Architecture, bhAga - 1 ) 3 jahA~ pAdapITha ke donoM siroM para pratyeka para lAMchana hai jaba ki dharmacakra sAmAnyatayA kendra meM hai| donoM mUrtizilpa kuSANa kAla se guptakAla zailI meM huI saMkramaNa kI prathamazreNI (stepe) ko prarUpita karate haiN| rAjagira mUrti zilpoM meM se eka atyaMta jijJAsApUrNa namUnA khojA gayA hai / yahA~ padmAsana para sthita tIrthaMkara ke sira ke Upara sAta sarpaphaNa haiM- aura isaliye vaha yA to pArzvanAtha athavA supArzvanAtha honA cAhiye, kyoMki anya kisI bhI tIrthaMkara ke sira para sarpaphaNa nahIM hote haiN| dharma cakra ke pratyeka ora eka zaMkha hai jo donoM sampradAyoM ke anusAra neminAtha kA lAMchana hai| isaliye spaSTa hai ki yA to yaha mUrti zilpI kI bhUla thI yA lAMchana taba taka aMtima rUpa se nirNIta nahIM hue the| yaha mUrtizilpa pAlakAlIna kalA kA apariSkRta namUnA hai| yadyapi caubIsa tIrthaMkaroM kI mUrtiyoM meM se eka mUrti kA bhI varNana jaina Agamika aMga graMthoM meM nahIM milatA hai, tathApi siddhAyatana kahe jAne vAle zAzvata

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tIrthaMkaroM kI mUrtiyoM para ukerita cihna : 135 caityoM meM zAzvata-jina-pratimAoM ke thoka (stock) varNana se jina-pratimA kI pUrva avadhAraNA prApta kara sakate haiN| donoM sampradAyoM kI jaina paramparAe~ siddhAyatanoM kA nirdeza karatI haiN| inameM zAzvata-jinoM kI mUrtiyA~ haiN| ye mUrtiyA~ cAra jinoM kI haiM, nAmataH candrAnana, vAriSeNa, RSabha aura vrddhmaan|' unheM zAzvata jina isaliye kahate haiM kyoMki pratyeka utsarpiNI evaM avasarpiNI kAla meM inake nAma sadaiva doharAye jAte haiM aura ve paMdraha karmabhUmiyoM meM se kisI meM bhI vikasita hote haiN| siddhAyatanoM aura zAzvata jinoM kA bRhad vivaraNa jIvAbhigamasUtra nAmaka upAMga grantha meM upalabdha hai| ye siddhAyatana vibhinna svargoM tathA parvata zikharoM para pAye jAte haiN| vibhinna tIrthaMkaroM ke lAMchanoM kA koI bhI nirdeza punaH ina varNanoM meM nahIM pAyA jAtA hai| lagabhaga chaThI sadI ke eka lekhana meM varAhamihira kahate haiM ki arhatoM ke anuyAyiyoM ke prabhu ghuTane taka pahu~cane vAlI bhujAoM tathA vakSa para zrIvatsa ke cihna (mark) dvArA prarUpita kiye jAte haiN| dikhane meM yuvA evaM sundara, prabhu kA mukha zAMtipUrNa hotA hai tathA unake zarIra para koI vastra nahIM hotaa| isa prakAra varAhamihira ne jinabimboM ke lAMchanoM kA koI nirdeza nahIM kiyA hai| ___mathurA meM huI lagabhaga 300-315 IsvI san kI pariSad meM Arya skandila kI vAcanA ke yuga meM bhI samavAyAMgasUtra, kalpasUtra evaM sthAnAMgasUtra meM lAMchanoM kI sUcI prastuta karane ke lie paryApta avakAza thaa| parantu aise Agama graMthoM meM bhI lAMchanoM kA abhAva hai| yahA~ taka ki lagabhaga IsvI san 453 ke valabhI vAcanA meM bhI hama aise granthoM ke ullekha nahIM pAte haiN| niSkarSataH spaSTa hai ki jina bimboM ke pAdapIThoM para lAMchana cauthI yA pAMcavIM IsvI sadI se diye jAne lage hoMge, kintu pAdapITha para unakI sthiti nizcita nahIM thI, na hI kalA meM lAMchana sArvabhaumika rUpa se lokapriya hai| lakhanaU ke prAdezika saMgrahAlaya meM eka choTA vargAkAra stambha, kramAMka J.268 hai jisameM kevala do ora nimna ubhAradAra ukeraNa (low relief carvings) haiM jo mAtra mathurA ke kaMkAlI TIle se lAI gaIM haiN| eka para ubhare AkAra meM siMhArUr3ha stambha kI parikramA karate hue eka puruSa aura eka strI darzAe gaye haiN| ukeraNa kI zailI lagabhaga dvitIya yA prathama sadI IsavI pUrva kI pratIta hotI hai| isa ubhAradAra AkAra meM stambha kI parikramA darzAtI hai ki yaha siMha-stambha eka pavitra vastu mAnA jAtA thaa| yaha hameM usa garur3adhvaja kA smaraNa karAtA hai jise vidizA meM viSNu mandira ke samakSa helioDorasa dvArA sthApita karAyA gayA thaa| hameM tala-dhvaja rAjadhAnI

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136 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 ke bAre meM jJAta hai (jo balarAma ke tIrtha-maMdira ke samakSa sthApita kiyA gayA / honA cAhie) tathA vaTa-vRkSa-stambha (bunyan-tree capital) jo sambhavata: kubera ke maMdira ke samakSa stambha se hai| eka makaradhvaja stambha (capitals) hai jo sambhavataH kAmadeva yA pradyumna ke tIrtha-maMdira ke samakSa stambha se lAyA gyaa| yaha siMha-dhvaja (lion-pillar) jo mathurA ke jainiyoM dvArA pUjya mAnA jAtA hai vaha eka bar3e siMhadhvaja ke ubhAradAra AkAra (relief) meM se pratinidhitva (representation) karane vAlA laghu citra (miniature) hai| yaha saMbhavata: mahAvIra ko samarpita kisI maMdira ke samakSa nirmita kiyA gayA thA kyoMki siMha mahAvIra ke lAMchana rUpa meM jJAta hai| aba yaha jAnanA rucikara hogA ki AcArya hemacandra apane abhidhAnacintAmaNi-koza meM caubIsa jinoM ke lAMchanoM ko 'arhatam dhvaja: se abhihita karate haiN| yahI dRSTikoNa digambara lekhaka paNDita AzAdhara bhI prastuta karate hue kahate haiM ki pratyeka jina kA lAMchana usake chatriya kuTumba yA vaMza (herald) ke AdhAra para nirdhArita kiyA gayA / pro0 vI. esa. agravAla dvArA prakAzita ahicchatra mRNmUrti phalaka (terracotta plaque) se hameM jJAta hotA hai ki do mahAbhArata ke yuddha karate hue yoddhAoM ke nijI dhvajAoM (banners) para do bhinna pratIka suara tathA caMdrakalA the| jaina paramparAoM ke anusAra sabhI tIrthaMkaroM kA janma kSatriya vaMzoM meM huA thaa| ata: unakI dhvajAoM para aMkita pratIka hI unake saMjJAna cihna (cognizance) mAne jAte the jo lagabhaga cauthI yA pAMcavIM IsvI sardI ke pazcAt tIrthaMkaroM kI mUrtiyoM (images) para dRSTigata hone lage tAki unakI pahacAna suvidhAjanaka DhaMga se ho ske| yaha Avazyaka bhI thA kyoMki vibhinna tIrthaMkaroM ke sabhI mUrtizilpa eka nizcita rUpa vAle rahate haiM, cAhe ve kAyotsarga mudrA meM hoM yA padmAsana pr| kuSANa kAla meM, tIrthaMkaroM ke bimboM para lAMchana ukere nahIM jAte the aura ve tabhI pahacAne jA sakate the jaba unake nAma unakI pAdapITha para zilAlekhoM meM ullikhita kiye jAte the| isaliye yaha niSkarSa nikAlA gayA ki kuSANakAla ke pazcAt lAMchanoM kI prastuti huii| kintu aba kuSANa kAlAvadhi meM mathurA ke jainiyoM meM siMha-dhvaja pUjya vastu rahI hai, ata: yaha kalpanA karanA tarka yogya hogA ki kaSANa kAla meM aura kama se kama lagabhaga prathama yA dvitIya sadI meM vibhinna tIrthaMkaroM ke tIrtha maMdiroM hetu vibhinna dhvaja-stambhoM yA . dhvaja pratIkoM (emblems) kA astitva thaa|

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tIrthaMkaroM kI mUrtiyoM para ukerita cihna : 137 sihAnAdika dvArA samarpita AyAga paTa (kramAMka J. 249, pradeza saMgrahAlaya, lakhanaU), jo kaMkAlI TIlA, mathurA se khojA gayA thA, usameM kendra meM jina baiThe hue haiM aura paTa ke siroM para do stambha haiM, eka ke Upara dharmacakra hai aura dUsare ke Upara eka hAthI hai| jaina paramparA meM hAthI ko dUsare tIrthaMkara ajitanAtha kA lAMchana mAnA jAtA hai| yahA~ vaha jina ke dhvaja - pratIka ( emblem) ke rUpa meM pradarzita hai| bhadranandi dvArA pratiSThita AyAgapaTa (kramAMka J. 252, pradeza saMgrahAlaya, lakhanaU) para hameM usI prakAra eka stambha prApta huA hai jisapara dharmacakra hai aura dUsare stambha para eka siMha ArUr3ha hai| isa AyAgapaTa ke kendra meM pratiSThita jina AkRti isaliye avazya hI mahAvIra ke rUpa meM pahacAnI jAnI cAhie | " ataH hama yaha niSkarSa nikAla sakate haiM ki kama se kama prathama yA dvitIya sadI IsvI pUrva meM jainiyoM meM prathAnusAra tathA vyavahAra se bhI tIrthaMkaroM ke maMdiroM ke samakSa dhvaja stambha nirmita kiye jAte the aura bAda meM ye hI dhvaja - pratIka tIrthaMkaroM ke bimboM para lAMchanoM (cognizances) ke rUpa meM prarUpita kiye jAne lge| pariziSTa tIrthaMkaroM ke lAMchanoM kI sUcI " 1. RSabhanAtha 2. ajitanAtha 3. sambhavanAtha 4. abhinandana 5. sumati 6. padmaprabha 7. supArzva 8. candraprabhu 9. puSpadanta (suvidhinAtha) 10. zItalanAtha 11. zreyAMsa 12. vAsupUjya RSabha hAthI azva bandara krauJca (zve.) koka (diga.) kamala svastika (ve.) nandyAvarta (diga.) 11 candrakalA magara zrIvatsa (ve.), svastika (diga.)12 khaDgI (zve.), geMDA (diga.) bhaiMsA

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138 : zramaNa, varSa 57, aMka 3-4 / julAI - disambara 2006 13. vimalanAtha 14. anantanAtha 15. dharmanAtha 16. zAntinAtha 17. kunthunAtha 18. aranAtha zUkara, vArAha zyena yA bAja (zve), sehI (? ti.pa.) yA RkSa diga.) 13 vajra hiraNa mer3hA nandyAvarta (zve.), matsya (anya diga.), tagara kusuma ( ti.pa. ) 14 kumbha kachuvA nIla kamala 19. mallinAtha 20. munisuvrata nAtha 21. naminAtha 22. neminAtha zaMkha 23. pArzvanAtha sarpa 24. mahAvIra siMha ( ahiMsA vAyasa - 3 julAI 1989 ) sandarbha 1. Avazyaka niryukti, gAthA 1080, Avazyaka niryukti para haribhadra kI vRtti, pR. 502, 2. tiloyapaNNati (TP, 4. 605) kA tagara kusuma, pratiSThAsArodvAra kA tagara / tiloya patti ke sampAdakoM ne tagarakusuma kA artha matsya se liyA hai jo digambara kannaDa, ityAdi para AdhArita TI. ena. rAma caMdrana ke graMtha tirupparuttikunaram aura usake maMdira (Tirupparutti and its temples) meM pRSThoM 192-194 para dI gayI sAraNI para AdhArita hai| 3. A.S.I., A.R., 1925-26. pR. 125-26 pleTa 1 vi, b. Shah, UP, Studies in Jaina Art (P.V.R.I. Banaras, 1955), pleTa VII. 4. sthAnAMga sUtra 4, sU. 307, jIvAbhigama sUtra, sU. 137, pRSTha 225 evaM anugaamii| 5. jIvAbhigama sUtra 139, pR. 232-33 digambara paramparA ke anusAra vibhinna sthaloM para siddhAyatanoM ke liye, dekhiye harivaMza, 5-6, pR. 70.140 6. dekhie vRSogajo'zvaH plavagaH krauJco'bjaM svastikaH zazI / makaraH zrIvatsaH zaDgI mahaSiH zUkarastadhA // 47 // kUyeno vajraM mRgazchAgo nandyAvarte ghaTo'pi ca / kurmo nIlotpalaM zaGkhaH phaNI siMho'rhatA dhvajAH // 48 // abhidhAna ciMtAmaNi I. 47-48

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tIrthaMkaroM kI mUrtiyoM para ukerita cihna : 139 * 7. dekhie vaMzejagatpUjyA tame pratItaM pRthagviryaM tIrthakRtAM yadatra / tallAMchanaM saMvyavahAra siddhayai bimbe jinasyeha nivezayAmi / / -pratiSThAsAroddhAra, pR. 214, pR. 115 8. Studies in Jaina Art, Pl. IV. fig. 13 9. abhiyAna-cintAmaNi I. 47 f. p. 17 zve. sUcI ke lie tiloyapaNNatti (TP), 4. 604-05, pR. 209 diga. sUcI ke lie| 10. pratiSThAsAroddhAra ke anusAra svastika, pR. 9, gAthA 78 / 11. pratiSThAsAroddhAra ke anusAra zrIdruma, pR. 9, gA. 78 12. pratiSThAsAroddhAra ke anusAra seddhikaa| 13. tagaram, vahI, pR. 9, gAthA 79

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zramaNa, varSa 57, aMka 3-4 // julAI-disambara 2006 phatehapura sIkarI se prApta zrutadevI (jaina sarasvatI) kI pratimA DaoN. azoka priyadarzI sIkarI AgarA jilAntargata jilA mukhyAlaya ke dakSiNa meM lagabhaga 35 ki.mI. dUra vindhyAcala kI zrRMkhalAoM ke vistAra para eka vizAla prAkRtika jhIla ke kinAre para sthita hai jo aba prAya: sUkha cukI hai (jaina sAhitya meM isa jhIla ko 'motI jhIla' athavA 'DAbara jhIla' kahA gayA hai)| jabaki phatehapura mukhya rUpa se sIkarI ke nikaTa hI dakSiNa meM mugala bAdazAha akabara dvArA apanI dvitIya rAjadhAnI Adi ke nimitta nirmita bhavya evaM zAnadAra smArakoM kA dedIpyamAna samUha hai| isa prakAra phatehapura sIkarI do pramukha sthaloM kA saMyukta nAma hai| vartamAna meM phatehapura sIkarI kI vizva-prasiddhi kA kAraNa akabara dvArA nirmita yahA~ ke gauravapUrNa smAraka haiM jo unnIsavIM sadI ke uttarArddha meM bhAratIya purAtattva sarvekSaNa vibhAga dvArA saMrakSita kiye jA cuke haiN| kAlAntara meM yUnesko dvArA ina smArakoM ke samUha ko unakI kilenamA dIvAroM evaM vizAla daravAjoM sahita saMrakSita karate hue ise 'vizvadAya sthala' ghoSita kiyA gyaa| 1982-83 I. meM sIkarI kI uparyukta jhIla ke dakSiNa-pUrvI kinAre para sthita bIrachabIlI TIlA ke utkhanana se kucheka jaina mUrtiyA~, sthApatya-sambandhI avazeSoM ke sAtha-sAtha eka jaina mandira kA adhiSThAna bhI prakAza meM aayaa| 1998-99 I. meM phatehapura sIkarI ke kSetra se eka vRhad sarvekSaNa ke samaya bar3I sakhyA meM jaina evaM vaidika dharma se sambandhita mUrtiyA~ evaM mandiroM ke sthala prApta hue|5 ina upalabdhiyoM se utsAhita hokara mugala zAsaka bAbara ke pUrva isa kSetra kA itihAsa evaM purAtattva jAnane ke uddezya se yahA~ ke kisI eka purAsthAna kA utkhanana karAnA Avazyaka ho gyaa| aisI sthiti meM bIrachabIlI TIlA kA punaH vidhivata utkhanana karAyA gayA jisameM bar3I saMkhyA meM jaina mUrtiyA~* cAmelikA, viveka vihAra, mainapurI-205001

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phatehapura sIkarI se prApta zrutadevI (jaina sarasvatI) kI pratimA : 141 abhilekhoM ke sAtha prApta huI haiN| prApta mUrtiyoM meM zrutadevI jaina sarasvatI kI mUrti vilakSaNa evaM advitIya hai| Alocya zodha-patra meM isa anupama kRti kA hI vastuparaka adhyayana prastuta karane kA prayatna kiyA gayA hai| yahA~ zrutadevI jaina sarasvatI kI gulAbI raMga kI prastara-mUrti kA prApta honA atyanta mahattvapUrNa hai| yaha mUrti alaMkRta pAdapITha para aMkita kamala-puSpa para tribhaMga-mudrA meM khar3I hai| yadyapi yaha mUrti pairoM ke pAsa se khaMDita hai, phira bhI apane mUrti-vinyAsa ke kAraNa hindU sarasvatI se pUrNata: pRthaka pratIta hotI hai| jaina sAhitya meM isa mUrti ko 'vAstu' evaM 'pratimA' ke rUpa meM jAnA jAtA hai| isa mUrti meM devI ko pUrNa yuvA darzAyA gayA hai, unakA raMga sApha hai| unake sira para prabhAmaMDala hai tathA ve sira se pAMva taka sabhI prakAra ke vastrAbhUSaNoM se susajjita haiN| unake cAra hAtha haiM jinameM se dAhine do hAthoM meM ve kramaza: kamala evaM varada, jabaki bAyeM anya do hAthoM meM kramaza: pustaka evaM mAlA pakar3e hue haiN| smaraNa rahe ki isa mUrti kA dAyA~-bAyA~ kramaza: eka-eka hAtha TUTA huA hai| unake prasiddha vAhana haMsa kA bhI gardana ke Upara kA sampUrNa aMga TUTa gayA hai| mUrti ke donoM ora pAdapITha para avasthita khaMDita staMbhoM ke cAra surakSita tAkhoM meM jinoM kI mUrtiyA~ vibhinna mudrAoM meM utkIrNa haiM jo isa mUrti kI yatheSTa pahacAna ke lie paryApta haiM ki amuka mUrti jaina sarasvatI kI hai| isakI chavi adbhuta hai| devI ke jaTAmukuTa meM kamala kI kaliyA~ guthI huI haiN| alaMkRta kIrti-mukha, mAthe para saMkucitalaTa, kAnoM meM tIna prakAra ke kuNDala, gravikA (gale kA AbhUSaNa), kaMThazrI (kaMTha kI zobhA), vaiyajantIhAra, bhujAoM meM alaMkRta evaM duhare keyUra (bAjUbaMda), kalAiyoM meM hastavalaya (kaMgana), cIte jaise locadAra kaTi pradeza para kaTisUtra, jaMghAoM para ghuTanoM taka susajjita uruddAma, pairoM meM pAdavalaya Adi vasrAbhUSaNoM ke sAtha-sAtha dhanuSAkAra bhauMhe, ratanAre nayana, patalI evaM lambI nAka, gola Thor3hI, prabhAvazAlI gAla evaM patale hoThoM ke atirikta sampUrNa aMga-sauSThava isa kRti ke zrI-sauMdarya ko dviguNita karate hue utkRSTa mUrtikalA ko pradarzita karatA hai| isakI pAdapITha para 10vIM-11vIM sadI kI nAgarI lipi meM, saMskRta evaM sthAnIya bhASA meM do paMktiyoM kA eka abhilekha utkIrNa hai| isakA lipyaMtraNa isa prakAra hai "oM (siddham) saMvatsahasre saptaSaSThe saikarikya zrIvajrAmarAjye 'sAtivimalAcAryavasatau vaisAkhasya suddhanavamyAM saMcAmarabhallikkayarDsaSThIbhiH srIsarasvatI saMsthApitA Ahilena c"| (oM (siddham) .

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142 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 Sam vikrama saMvat 1067 vaisAkha zuklapakSa kI navamI (1010I.) ke dina saikarikya meM zrI vajrAma ke rAjya meM zAMtivimalAcArya kI bastI meM saMcAmara aura bhallikya gotra vAle seThoM ke dvArA zrI sarasvatI kI pratimA sthApita karavAyI gayI, aura Ahila ne bhii)|11 smaraNIya hai ki zrutadevI kI upAsanA atyanta vizAla prakAra ke jaina maMdiroM meM hotI thii|12 sArata: yaha mUrti sIkarI ke bar3e jaina mandira meM upAsanA ke nimitta pratiSThita thii| __ aisA pratIta hotA hai ki Ahila usa zilpI kA nAma hai jisane mUrti utkIrNa kI thii| usakA bhI yogadAna isa mUrti kI sthApanA meM hai| cUMki mUrtikAra ne apanA nAma bAda meM jor3A hai, isalie zeSa lekha kI apekSA Ahila zabda sundara evaM bar3e akSaroM meM aMkita hai| isa sandarbha meM aise hI vicAra adhikAMza vidvAnoM ke haiN|13 abhilekha kI bhASA, vyAkaraNa evaM zAbdika dRSTi se kamajora hai, aura kaI zabda to apabhraMza haiN| lekha meM ullikhita 'saikarikya' zabda mahAbhArata14 meM isa sthala ke prayukta zabda 'saika' se bahuta-kucha milatA hai, sAtha hI donoM zabda lagabhaga eka jaise abhiprAya se yukta pratIta hote haiN| vAstava meM donoM zabda apane-apane kAlAntargata sthAna vizeSa ke lie Aropita kiye gaye hoNge| zrI vajrAma gvAliyara kA kacchapaghATa zAsaka vajradamana hai jo lakSmaNa kA putra thaa| mahipAla kAlIna gvAliyara abhilekhAnusAra rAjA vajradamana ne 975-95 I. taka zAsana kiyA thaa|15 parantu Alocya abhilekha isa gvAliyara nareza ke zAsanakAla ko -

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phatehapura sIkarI se prApta zrutadevI (jaina sarasvatI) kI pratimA : 143 2010 I. taka vistArita karate hue yaha bhI udghATita karatA hai ki vajradamana ke samaya meM kacchapaghATa vaMza kA Adhipatya phatehapura sIkarI taka to nizcita rUpa se sthApita thaa| isa advitIya mUrti ke saumya-sauMdarya ko dekhate hue purAtattvavid DaoN. dharmavIra zarmA kA kathana hai ki aba vizva meM phatehapura sIkarI ko isa advitIya mUrti ke kAraNa jAnA jaayegaa| yadi vizva meM phatehapura sIkarI kA nAma amara rahegA to isa mUrti ke kaarnn| vizva ke kisI bhI jaina mandira meM itanI sundara jaina sarasvatI kI mUrti nahIM hai|16 vAstava meM itanI prAcIna mUrti hote hue bhI isakA manamohaka rUpa dekhate hI banatA hai| kauna aisA kalA-pArakhI hogA jo isakI apriyama sundaratA ko dekhakara daMga na raha jAye? nizcita rUpa se yaha anupama kRti 20vIM sadI meM prApta mahattvapUrNa purAtAttvika upalabdhiyoM meM se eka hai| spaSTa hai ki prAcIna kAla meM phatehapura sIkarI jaina dharma, kalA-saMskRti kA labdhapratiSThita kendra rahA hogaa| sadarbha 1. zarmA, DI.vI - 'eksakevesana eTa bIrachabIlI TIlA, sIkarI', pR. 56 2. nyUlI DiskavarDa inskrapzansa phrAma eksakevezana eTa phatehapura sIkarI, A.sa.i., AgarA sarkila, pR. 5 3. vahI-pR. 5 4. zarmA, DI.vI. - 'eksakevesana eTa bIrachabIlI TolA, sIkarI', pR. 56 5. risenTa DiskavarIja eNDa kanjaravesana oNva monUmeNTsa, A.sa.i., AgarA sarkila, pR. 3 6. zarmA, DI.vI. - 'eksakevesana eTa bIrachabIlI TIlA, sIkarI', pR. 56-62 nyUlI DiskavarDa inskrapzansa phrAma eksakevezana eTa phatehapura sIkarI, A.sa.i., AgarA sarkila, pR. 7 7. zarmA, DI.vI. - 'eksakevesana eTa bIrachabIlI TIlA, sIkarI', pR. 60-61 nyUlI DiskavarDa inskrapzansa phrAma eksakevezana eTa phatehapura sIkarI, A.sa.i., AgarA sarkila, pR. 7 8. zarmA,DI.vI.- 'eksakevezana eTa bIrachabIlI TIlA, sIkarI, pR. 61,pleTa-6 9. vahI, pR. 60

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144 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 10. vahI, pR. 62 11. nyUlI DiskavarDa inskrapzansa phrAma eksakevezana eTa phatehapura sIkarI, A.sa.i., AgarA sarkila, pR. 7 zarmA, DI.vI. - 'eksakevesana eTa bIrachabIlI TIlA, sIkarI', pR. 71 12. nyUlI DiskavarDa inskrapzansa phrAma eksakevezana eTa phatehapura sIkarI, A.sa.i., AgarA sarkila, pR. 8 13. zarmA, DI.vI. - 'eksakevesana eTa bIrachabIbI TIlA, sIkarI', pR. 71 nyUlI DiskavarDa inskrapzansa phrAma eksakevezana eTa phatehapura sIkarI, A.sa.i., AgarA sarkila, pR. 3 15. zarmA,DI.vI.- eksakevesana eTa bIrachabIlI -TIlA, sIkarI', pR. 62-63 16. vahI -pR. 62-63

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zramaNa, varSa 57, aMka 3-4 // julAI-disambara 2006 kalA kI anupama kRti jabalapura kA zrI zItalanAtha maMdira kRSNamurArI pANDeya narmadA ke prAkRtika saundarya ke kinAre basA aura jAbAli RSi ke nAma se pUrva meM jAbAlipura aura kAlAntara meM jabalapura ke nAma se mazahUra isa nagarI kI sajIva saMskRti ko dekhakara saMta vinobA bhAve ne ise itihAsa ke pannoM para "saMskAradhAnI' se vizeSAlaMkRta kiyA hai| rAnI durgAvatI 16vIM zatAbdi meM yahA~ kI rAnI huIM jinhoMne isa nagarI ko kAphI vikasita kiyaa| eziyA kA sabase bar3A dUrasaMcAra prazikSaNa kendra, astra-zastra banAne vAle surakSA saMsthAna, signalsa kA nezanala heDakvArTara, pizanahArI kI mar3iyA, naMdIzvara dvIpa, saMgamaramarI caTTAnoM ke madhya se bahane vAlI narmadA ke prAkRtika saundarya jabalapura kI nijI vizeSatA ___jabalapura vidyA aura saMskRti kA kendra to hai hI, sAtha hI sAtha sampUrNa bhArata kA bhaugolika kendra bhI hai| sAhitya manISI zrI mAkhanalAla caturvedI, subhadrAkumArI cauhAna; rAmezvara zukla aMcala, harizaMkara parasAyI, vyAkaraNAcArya zrI kAmatA prasAda siMha, AcArya rajanIza aura maharSi yogI Adi jaisI vibhUtiyA~ isa nagarI meM huii| ____ karIba 16 lAkha kI AbAdI vAlI isa nagarI meM lagabhaga 75 hajAra jaina haiM jisameM mAtra bAraha-teraha sau kI AbAdI meM hI zvetAmbara samAja hai| phira jabalapura jaina saMskRti kA poSaka rahA hai| jabalapura meM jaina zvetAmbara aura digambara samAja ke aise aneka jinAlaya haiM jo zraddhAluoM ko apUrva zAMti aura Atmika utthAna dete haiN| inameM milaunIgaMja kA zrI vaMzIlAla DyoDhiyA kA vyaktigata digambara jaina maMdira, purAnI bajAjI sthita zrI neminAtha maMdira aura digambara juga maMdira, sadara bAjAra sthita zvetAmbara samAja kA maMdira, simpaleksa sthita nUtana * pUrva zodhachAtra, prA.bhA.i.saM evaM purAtattva vibhAga, kAzI hindU vishvvidyaaly|

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146 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 evaM bhavya zaMkhezvara tIrtha kI pratikRti "zrI zaMkhezvara pArzvanAtha jinAlaya' tathAsarAphA kA jaina zvetAmbara maMdira ArAdhanA evaM upavAsa kA sukhada vAtAvaraNa prastuta karate haiN| ina sabhI maMdiroM se jabalapura kI mahattA aura bhI adhika bar3ha jAtI hai| ina sabhI maMdiroM meM sarAphA sthita zrI zIlatanAtha prabhu kA zvetAmbara jaina maMdira apane zilpa aura sthApatya kI vajaha se jabalapura kA gaurava pratIta hotA hai| karIba 130 varSa prAcIna isa maMdira meM lagabhaga 440 varSa purAnI kasauTI pASANa kI prabhu zrI zItalanAtha kI pratimA mUlanAyaka ke rUpa meM sthApita hai| yahA~ prati varSa mAgha zukla trayodazI ko maMdira kA pratiSThA mahotsava bar3e hI dhUmadhAma ke sAtha manAyA jAtA hai| jabalapura ke zvetAmbara jaina dharmAvalaMbiyoM kI yaha bhAvanA thI ki zrI zItalanAtha prabhu ke 130 varSa prAcIna isa jinAlaya kA jIrNoddhAra karAkara eka aise bhavya maMdira kA nirmANa karAyA jAya jo vAstukalA kI dRSTi se to anupama ho hI, sAtha hI sAtha dArzanika sthaloM kI sUcI meM jabalapura ke itihAsa ke pannoM meM isakA nAma bhI zAmila ho aura yaha videzI paryaTakoM ke liye paryaTana sthala bne| isI dRSTi se zrI zvetAmbara jaina TrasTa ke antargata hI maMdira jIrNoddhAra kArya ko pUrNa karane ke nimitta "zrI zItalanAtha jinAlaya nirmANa samiti banI aura 16 apraila 1984 ko isa jinAlaya ke jIrNoddhAra hetu bhUmi pUjana kA kArya karAyA gyaa| varSa 1984 se jinAlaya kA nirmANa kArya prArambha huA aura pUre hone taka zrI zatilanAtha prabhu jinAlaya kA bAharI nirmANa vaMzI pahAr3apura rAjasthAna ke gulAbI balue patthara se kiyA gayA hai| jaba ki maMdira ke andara kI bhitti makarAne ke zveta saMgamaramara se banI hai| dharAtala se 51 phuTa U~ce, 75 phuTa lambe tathA 55 phuTa caur3e isa maMdira ke pA~ca bhAga haiM- garbha gRha, kaulI maNDapa, gUr3ha maNDapa, zRMgAra caukI tathA caukii| maMdira ke sabhI stambhoM para tIrthaMkaroM kI maMgala pratimAyeM cAMvaradhArI, dikpAla aura vidyA deviyA~ utkIrNaM haiN| jinAlaya ke nirmANa meM rAjasthAna ke vizvaprasiddha rANakapura tIrtha ke maMdira kI sthApatya aura zilpa ke anurUpa nakkAsI koranI ke bhavya kalAtmaka kArya ko sthAna diyA gayA hai| maMdira kA zikhara AbU ke - dilavAr3A maMdira ke samAna hai| zikhara ke painala meM 24 tIrthaMkara aura devatA haiN|

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kalA kI anupama kRti jabalapura kA zrI zItalanAtha maMdira : 147 haMsa kA painala bhI darzanIya hai / sampUrNa jinAlaya sarva prAsAda zailI meM nirmita hai / isa zailI kI yaha vizeSatA hotI hai ki isameM 24 tIrthakaroM meM se kisI bhI tIrthaMkara kI pratiSThA kI jA sakatI hai| maMdira meM tilaka toraNa aura kamAnikA toraNa bhI bane haiN| sabhA maNDapa meM paMcazAkhA dvAra hai| ahamadAbAda ke zilpa vizeSajJa zrI bharata bhAI somapurA ne apanI kalpanA ko kalAkRti ke mAdhyama se pradarzita kiyA hai| garbhagRha ke Upara zikhara tathA raMga maMDapa ke Upara sAmaraNa ke nirmANa se sampUrNa maMdira apanI bhavyatA meM eka gulAbI pASANa kI pahAr3I jaisI dikhatI hai| zilpakAroM dvArA pattharoM para kI gayI phUla-pattI tathA bela-bUTakArI itanI manohara tathA jIvanta haiM ki inheM eka bAra dekhane vAlA unake zilpa saundarya ko vismaraNa kara pAye yaha asambhava hai| maMdira nirmANa meM karIba 10 varSa lage / 25 pharavarI 1994 ko parama pUjya AcArya zrImad vijaya hemaprabhu sUrIzvara jI ma.sA. kI nizrA meM jinAlaya kI pratiSThA sampanna huyI lekina abhI bhI saundaryIkaraNa ke kArya cala hI rahe haiN| *

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smRti pramANa (pramANamImAMsA ke saMdarbha meM eka samIkSAtmaka adhyayana) : 148 zramaNa, varSa 57, aMka 3-4|| | julAI-disambara2006 // smRti pramANa (pramANamImAMsA ke saMdarbha meM) ____eka samIkSAtmaka adhyayana bhUpendra zukla __ jaina naiyAyikoM ne pramANa kA vibhAjana do rUpoM meM vizadtA tathA avizadatA ke AdhAra para kiyA gayA hai arthAt vizad yA spaSTatA pratyakSa pramANa hai; aura jo samyak nirNaya avizad ho arthAt jisa jJAna meM 'idam' rUpa kA pratibhAsa na ho athavA jisakI utpatti meM dUsare pramANa kI apekSA ho vaha parokSa pramANa kahalAtA hai| isakA tAtparya yaha hai ki pratyakSa kI taraha parokSa pramANa bhI samyak nirNaya rUpa hotA hai, kintu pratyakSa pramANa vizada hotA hai jabaki parokSa meM pramANa meM vizadatA nahIM hotI hai| donoM hI pramANoM ke svarUpa meM yahI antara hai| AcArya hemacandra ne apanI pramANamImAMsA meM parokSa pramANa ke pA~ca bhedoM-smRti, pratyabhijJAna, Uha, anumAna aura Agama kA ullekha kiyA hai| jaina naiyAyikoM ne smRti, pratyabhijJAna evaM tarka ko pRthaka pramANa ke rUpa meM pratiSThita kiyA hai| bhAratIya darzana ke samasta prasthAnoM meM prAyaH smRti, pratyabhijJAna evaM tarka yA Uha kI carcA milatI hai| kintu inheM pRthaka pramANa ke rUpa meM pratiSThita nahIM karate haiM, jabaki loka vyavahAra tathA anumAna kI prakriyA meM inakA mahattvapUrNa sthAna hai| jaina dArzanikoM ne smRti ko pratyakSa evaM anumAna se pRthaka pramANa ke rUpa meM pratiSThita kiyA hai| tattvArthasUtra meM matijJAna ke paryAyavAcI zabdoM meM smRti kA ullekha kiyA gayA hai yathA- mati, smRti, saMjJA, cintA, abhinibodha / akalaGka ne matijJAna ke ina paryAyavAcI zabdoM ko AdhAra banAkara hI kramazaH, smRti, pratyabhijJAna evaM tarka pramANoM ko sthApita kiyA hai| "smRti' zabda se unhoMne 'smRtipramANa', "saMjJA' zabda se pratyabhijJAna pramANa * zodha chAtra, darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vaaraannsii|

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smRti pramANa (pramANamImAMsA ke saMdarbha meM eka samIkSAtmaka adhyayana) : 149 evaM 'cintA' zabda se tarka pramANa kA vikAsa kiyA hai| abhinibodha zabda se unhoMne anumAna pramANa kA grahaNa kiyA hai| isake sAtha hI unhoMne smRti ko pratyabhijJAna anumAna kA kAraNa mAnA hai| smRti ko pramANa ke rUpa meM pratiSThita karane vAle akalaGka ne zabda yojanA ke pUrva ise matijJAna meM tathA zabda yojanA ke bAda zrutajJAna meM sammilita kiyA hai| vidyAnanda ne tat (vaha) AkAra vAle evaM anubhUta artha ke viSaya ke jJAna ko smRti kahA hai| mANikyanandI ke anusAra saMskAra kI jAgRti se 'tat' AkAra jJAna smRti hai| saMskAra ko jaina darzana meM dhAraNA bhI kahA gayA hai| nirNIta yA anubhUta artha ke jJAna kA dRr3hatApUrvaka gRhIta honA dhAraNA athavA saMskAra hai| saMskAra se smRti kA janma hotA hai| isalie akalaGka ne smRti ko dhAraNA pramANa kA phala kahA hai| smRti bhI pramANa hai kyoMki usakA phala pratyabhijJAna hai| binA smRti ke pratyabhijJAna nahIM ho sakatA hai| vAdidevasUri ne saMskAra kI jAgRti se utpanna, anubhUta artha ke viSaya kA jJAna karAne vAlA, evaM tat AkAra vAle jJAna ko smRti kahA hai| AcArya hemacandra ne smRti ke svarUpa kA varNana karate hue kahA hai ki-vAsanA kI jAgRti jisameM kAraNa ho aura 'vaha' aisA jisakA AkAra ho, vaha jJAna smRti hai| prazastapAda ne smRti ko vidyA kA eka prakAra mAnA hai| ve cAra prakAra kI vidyAoM kA nirUpaNa karate haiM - pratyakSa, anumAna, smRti evaM aarssjnyaan| prazastapAda ne smRti ko dRSTa, zruta evaM anubhUta arthoM meM zeSAnuvyavasAya (anumeyajJAna) icchA anusmaraNa evaM dveSa kA hetu batalAyA hai tathA atIta ke viSayoM ko grahaNa karane vAlA pratipAdita kiyA hai|10 yogasUtra meM pataMjali ne smRti ko pramANa, vipayarya, vikalpa evaM nidrA kI bhA~ti eka cittavRtti mAnA hai tathA anubhUta viSaya ke asampramoSa ko smRti kahA hai| nyAya darzana ke anusAra eka hI jJAtA pUrvakAla meM jJAta viSaya kA jaba punaH grahaNa karatA hai to vaha smaraNa kahalAtA hai| nyAya darzana meM smaraNa ko AtmA kA guNa kahA gayA hai;11 tathA smRti kI utpatti meM prANidhAna, nibandha, abhyAsa Adi aneka hetuoM kI gaNanA kI gaI hai| nyAyavArtika meM udyotakara ne pratyakSa jJAna kA nirodha hone para usake viSaya kA anusaMdhAna karane vAle pratyaya ko smRti kahA hai| brahmasUtrazAMkara bhASya meM smRti adhikaraNa meM smRti kI carcA kI gaI hai| sAmudAyAdhikaraNa meM zaMkara ne vaibhASika bauddhoM kA khaNDana karate hue draSTA evaM smartA kA eka kartRtva aGgIkAra kiyA hai|12

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150 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 bhAratIya saMskRti meM vedoM ke anantara smRtiyoM ko bhI pramANa mAnA gayA hai| vedoM ke lupta jJAna kA pratipAdana smRtiyoM dvArA kiyA gayA hai, isalie smRtiyA~ loka vyavahAra meM pramANabhUta hai tathApi vaidika darzanoM meM smRtiyoM ko eka pRthaka pramANa ke rUpa meM svIkRta nahIM kiyA gayA hai| isa sambaMdha meM paM0 sukhalAlajI saMghavI kahate haiM ki vaidika paramparA meM zruti arthAt veda kA hI mukhya prAmANya hai tathA smRti kA prAmANya zruti (zrutAdi) ke adhIna hai| yahI kAraNa hai ki mImAMsA Adi vaidika darzanoM meM smRti jJAna ko anubhava yA pratyakSa ke adhIna hone ke kAraNa pramANa nahIM mAnA gayA hai|13 bauddha AcArya bhI smRti ko pramANa ke rUpa meM svIkAra nahIM karate haiN| diGnAga ne smRtijJAna ko anavasthA doSa ke kAraNa pramANa nahIM mAnA hai| diGnAga kA tarka hai ki yadi sabhI jJAnoM kA prAmANya svIkAra kiyA jAe to icchA, dveSa Adi ko bhI pramANa mAnanA hogA isase pramANa meM anavasthA doSa A jAtA jaina dArzanika akalaGka evaM unake anantara vidyAnanda, prabhAcandra vAdidevasUri tathA AcArya hemacandra ne smRtijJAna ko pRthaka jJAna ke rUpa meM pratiSThita kiyA hai| akalaGka kA mAnanA hai ki smRti pramANa hai kyoMki vaha avisaMvAdI hai| pratyakSa bhI avisaMvAdI hone se pramANa hai, arthAkAra hone se nhiiN| yadi pratyakSa ko arthAkAra hone se pramANa mAnA jAegA to vyavasthA nahIM bana sakegI, kyoMki pratyakSa kA grAhya evaM prApya artha bhinna hotA hai| usake dvArA artha kriyA meM visaMvAda utpanna nahIM hotA ataH use bhI pratyakSa kI bhA~ti pramANa mAnanA caahie| jaba smRti visaMvAdayukta hotI hai to vaha apramANa yA pramANAbhAsa kahI jAtI hai|15 vidyAnanda smRti ko pramANa rUpa meM pratiSThita karate hue kahate haiM ki smRti ko apramANa mAnane para pratyabhijJAna kI pramANatA zakya nahIM hai| pratyabhijJAna ke apramANa hone para tarka kI vyavasthA nahIM hotii| tarka ke pratiSThita hone para anumAna kI pravRtti azakya hai| anumAna meM pravRtta hone para pratyakSa kA prAmANya avasthita nahIM rahatA hai| isa prakAra samasta pramANoM ke zUnya hone para prameya bhI zUnya ho jAtA hai arthAt smRti ko apramANa mAnane para samasta pramANoM evaM prameyoM ke abhAva kA prasaMga AtA hai, kintu yaha zUnyavAda bhI binA pramANa ke siddha nahIM hotaa| ataH smRti ko pramANa mAnanA caahie|16 prabhAcandra evaM vAdidevasUri ne bhI smRti jJAna ko vividha prakAra se pramANa siddha kiyA hai tathA bauddhoM Adi kI AzaMkAoM kA nivAraNa kiyA hai| gRhIta artha ke adhigamamAtra se smRti ko

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smRti pramANa (pramANamImAMsA ke saMdarbha meM eka samIkSAtmaka adhyayana ) : 151 apramANa nahIM kahA jA sakatA hai jaisA ki virodhiyoM kA mAnanA hai| anumAna ke dvArA gRhIta agni kA uttarakAla meM pratyakSa hone para use bhI apramANa nahIM mAnA jAtA hai| yadi adhigata artha kA adhigama karane para bhI pratyakSa ke dvArA arthAza kA jJAna honA sambhava hai ataH vaha pramANa hai, to smRti ko bhI isa AdhAra para apramANa nahIM kahA jA sakatA, kyoMki vaha bhI vartamAna kAla meM jJAta artha kA atIta kAla ke rUpa meM jJAna karAne se apUrva arthAza kA jJAna karAtI hai, ataH vaha bhI pramANa hai / saMkSepa meM kaheM to smRti pramANa hai, kyoMki pramANAntara se jJAta artha kA bhI vaha kisI aMza se apUrva artha ke rUpa meM jJAna karAtI hai / vAdidevasUri ne gRhItagrAhI smRti jJAna ko bhI para vyavasAyI evaM avisaMvAdaka hone se pramANa mAnA hai| avidyamAna atIta artha meM pravartaka hone se smRti ko apramANa mAnanA ucita nahIM hai| svakAla meM bhI smRti vidyamAna rahatI hI hai, smRtikAla meM bhI smRti ko grAhya artha kI apramANatA nahIM hai| smRti jJAna kA prAmANya to usakI avisaMvAditA se hai tathA apane viSaya kI prakAzatA se hai / 17 AcArya hemacandra kA mAnanA hai ki yadi smRti ko pramANa nahIM mAnA jAe to anumAna ko apramANa mAnanA pdd'egaa| sabhI vAdI yaha svIkAra karate haiM ki liGga evaM liGgI ke sambandha se smaraNapUrvaka anumAna hotA hai| ataH anumAna kA honA smaraNa para Azrita hai / isa kAraNa smaraNa ko pramANa mAne binA anumAna ko pramANa nahIM mAnA jA sakatA hai| 18 isa prakAra akalaGka, prabhAcandra, vidyAnanda, vAdidevasUri aura AcArya hemacandra Adi jainAcAryoM ne smRtijJAna ko avisaMvAdaka, samAroSa kA vyavaccheda evaM kathaJcita agRhIta artha kA grAhaka svIkAra kiyA hai| ve use pratyakSa kI bhA~ti hI mAnate haiN| smRti prayojana bhUta hai usake binA anumAna saMbhava nahIM hai / yaha paricchativizeSa kA pratipAdaka hai / isalie bhI vaha pratyakSa pramANa kI bhA~ti pramANa hai / AcArya hemacandra tathA vAdidevasUri ne smRti ko gRhItagrAhI hone para pramANa mAnA hai| 19 AcArya hemacandra ne to smRti meM prAmANya siddha karate hue jayantabhaTTa ke isa mata kA bhI ullekha kiyA hai ki gRhItagrAhI hone se smRti kA apramANya nahIM hai, apitu artha se utpanna hone ke kAraNa isakA apramANya hai| hemacandra isakA uttara dete hue bauddha tathA naiyAyikoM se kahate haiM ki jisa prakAra dIpaka apanI sAmagrI ( tela, vAtI Adi) se utpanna hokara tathA ghaTAdi se anutpanna rahakara bhI ghaTAdi ko prakAzita karatA hai / usI prakAra jJAnAvaraNa karma ke kSayopazama tathA indriya evaM mana ke bala se

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152 : zramaNa, varSa 57, aMka 3-4 / julAI - disambara 2006 utpanna smRti jJAna bhI viSaya kA avabhAsaka hotA hai / pramANa ko arthajanya mAnane para marumarIcikA Adi se jalajJAna bhI arthajanya hone se pramANa mAnA jAne lgegaa| isalie smRti arthajanya hone para bhI pramANa hai / yogijJAna bhI atIta evaM anAgata artha ko viSaya karatA hai, kintu vaha artha se utpanna nahIM hotA, phira bhI use pramANa mAnA jAtA hai | 20 1 smRti jJAna kA prAmANya to usakI avisaMvAditA se hai tathA apane viSaya kI prakAzatA se hai / 21 hemacandra kA mAnanA hai ki yadi smRti ko pramANa nahIM mAnA jAya to anumAna ko bhI tilAJjali denI hogI arthAt use bhI aprAmANya mAnanA hogaa| sabhI vAdI yaha svIkAra karate haiM ki liGga evaM liGgI ke sambandha ke smaraNa pUrvaka anumAna hotA hai| ataH anumAna kA honA smaraNa para Azrita hai / isalie smaraNa ko pramANa mAne binA anumAna ko pramANa nahIM mAnA jA sakatA hai 122 ( samIkSA - smRti ko parokSa-pramANa ke bhedoM meM eka pRthak pramANa ke rUpa meM pratiSThita kara jaina dArzanikoM ne 'prAmANyaM vyavahAreNa 23 siddhAnta ko caritArtha kiyA hai / yaha siddhAnta yadyapi bauddha dArzanikoM ne diyA hai tathApi ( 1 ) asat artha ko viSaya karane ke kAraNa (2) artha se anutpanna hone ke kAraNa (3) anavasthA doSa kI prasakti hone ke kAraNa ( 4 ) visaMvAdaka hone ke kAraNa (5) arthAkAra nahIM hone ke kAraNa smRti jJAna ko unhoMne nahIM mAnA hai, kintu laukika vyavahAra yA arthakriyA meM pravartaka ko lekara vicAra kiyA jAe to smRti jJAna ke prAmANya kA pratiSedha nahIM kiyA jA sakatA, kyoMki hamArA samasta vyAvahArika jJAna smRti para AdhArita hai / bhASA kA prayoga, lena-dena kA samasta vyavahAra, pUrvadRSTa yA jJAta vastu kA pratyabhijJAna smRti ke binA nahIM ho sakatA / smRti ke abhAva meM vyakti kisI nizcita kArya ke lie nizcita samaya para pravRtta bhI nahIM ho sktaa| yadi hameM zabda evaM artha ke saMketa kA smaraNa nahIM ho to hama samucita bhASA kA prayoga karane meM bhI sakSama nahIM ho skte| yahI nahIM ghara, parivAra pitA-putra Adi ko pahacAnane se inakAra kara sakate haiN| isalie vyavahAra meM smRtijJAna pramANa hai / bauddha dArzanikoM kA mAnanA hai ki smRti ko pramANa mAnane para icchA, dveSa Adi ko bhI pramANa mAnanA hogA, kintu jaina matAnusAra icchA dveSa Adi apramANa hai; kyoMki ve avisaMvAdaka evaM jJAnAtmaka nahIM hai| smRti avisaMvAdaka jJAna hai| jaina dArzanikoM ne pramANa ko jJAnAtmaka mAnA hai,

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smRti pramANa (pramANamImAMsA ke saMdarbha meM eka samIkSAtmaka adhyayana) : 153 ataH ve icchA, dveSa Adi kA prAmANya aMgIkAra nahIM karate haiN| smRti ko jaina dArzanikoM ne usI prakAra pramANa mAnA hai, jisa prakAra ve pratyakSa ko pramANa mAnate haiN| pramANa kA sAmAnya lakSaNa donoM meM samAna rUpa se ghaTita hotA hai| smRti kI upAdeyatA nyAya, vaizeSika, mImAMsA Adi darzana bhI svIkAra karate haiM, kyoMki isake binA vyAptijJAna evaM anumAna nahIM ho sakatA, phira bhI ve svataMtra rUpa se jJAna kA pratipAdaka nahIM hone ke kAraNa athavA pratyakSAdi anya pramANoM dvArA gRhIta artha kA grAhI hone ke kAraNa pramANa nahIM mAnate haiN| jayanta bhaTTa ne use anarthajanyatA ke kAraNa pramANa nahIM mAnA hai| smRti jJAna ko pramANa mAnane kA yaha artha nahIM hai ki jainamata meM sabhI smRtiyAM pramANa haiN| jaina dArzanika unhIM smRtiyoM ko pramANa mAnate haiM, jo avisaMvAdaka hoM, vyavahAra meM upayogI hoM, sva evaM artha kI nizcAyaka hoM, tathA jinakA phala pratyabhijJAna ho| akalaGka ne yadyapi smRti kA prAmANya, smRti kI pratipatti se hI mAnA hai, kintu smRti ko sabako anubhUti hone ke pazcAt bhI smRti ke yathAbhUta artha kA jJAna karAne meM aneka bAra visaMvAdakatA dekhI jAtI hai| usa visaMvAdakatA kA nirAkaraNa smRti dvArA sambhava nahIM hai| smRti to saMskAra ke anurUpa hotA hai| pahale pratyakSa pramANa se jisa artha kA jJAna huA hai, saMskAra yadi sudRr3ha yA samyak nahIM hai, athavA dIrghakAlika vyavadhAna ke kAraNa saMskAra dhUmila ho gayA hai to smRti-jJAna saMvAdaka yA samyaka nahIM ho sktaa| smRti apane Apa meM apanI saMvAdakatA kA nirNaya karane meM samartha nahIM ho sktii| smRti kI saMvAdakatA kA jJAna pratyakSa yA pratyabhijJAna dvArA honA sambhava hai| smRti ko vaizeSika darzana meM pratyakSAdi jJAnoM ke paratantra hone se pRthaka pramANa nahIM mAnA gayA, kintu paratantratA to anumAna meM bhI rahatI hai| anumAna bhI pUrva pratyakSa dvArA jJAta liGga-liGgI jJAna para Azrita hotA hai| jaina dArzanika kahate haiM ki liGga evaM liGgI kI smRti ke binA anumAna pramANa pravRtta nahIM ho sktaa| isalie smRti ko pramANa svIkAra kiye binA anumAna ko pramANa nahIM mAnA jA sktaa| aisA koI dArzanika nahIM ho sakatA jo smRti kA prAmANya svIkAra kiye binA liGga dvArA liGgI kA jJAna kara ske| yaha Avazyaka hai ki smRti ke samaya pramAtA ke samakSa artha vidyamAna nahIM rahatA evaM smRti pratyakSa dvArA jJAta artha meM vaiziSTya bhI nahIM

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154 : zramaNa, varSa 57, aMka 3 - 4 / julAI - disambara 2006 lAtI, kintu smRti ko sva evaM artha kA prakAzaka hone se, arthakriyA meM pravartaka hone se, avisaMvAdaka vyavahAra kA kAraNa hone se tathA vyavasAyAtmaka jJAnarUpa hone se pramANa mAnA jA sakatA hai / yadyapi akalaGka, vidyAnanda, prabhAcandra Adi digambara jaina dArzanikoM ne kAla-bheda se smRti ko kathaJcit apUrva artha kA grAhI pratipAdita kiyA hai kintu vAdidevasUri, hemacandra Adi zvetAmbara jaina dArzanika smRti ko gRhItagrAhI hone para bhI use pramANa svIkAra karate haiN| vastutaH smRti kA prAmANya pratyakSa dvArA gRhIta artha kA tathAbhUta jJAna karAne meM hI ucita pratIta hotA hai, navIna yA apUrva arthAMza ke jJAna kI dRSTi se smRti ko pramANa mAnanA hamAre dainika vyavahAra meM bhI avyavasthA utpanna kara sakatA hai| smRti jJAna meM avisaMvAdakatA bhI tabhI ghaTita ho sakatI hai, jaba vaha pratyakSa Adi anya pramANoM dvArA jJAta artha kA tathAbhUta jJAna karA sake / saMdarbha sUcI 1. pramANamImAMsA, hemacandra, vizadaH pratyakSam / 1.1361 2. pramANamImAMsA, hemacandra, avizadaH parokSam / 1.2.1 3. pramANamImAMsA, hemacandra - smRtipratyabhijJAnohAnumAnAgamastadvivadhayaH / 1.2.2 / 4. tattvArthasUtra, umAsvAti, 1.13 matiH smRtiH saMjJA, cintA'bhinibodha ityanarthAntaram / 5. laghIyastrayavRtti - akalaMka pR0 5 6. 7. 8. smRtiH saMjJAyAH pratyavamarzasya (pratyabhijJAnasya ) saMjJA cintayAH tarkasya / cintA abhinibodhasya anumAnAdaH / / 11. * pramANaparIkSA, vidyAnanda, pR0 42 tadityAkArAnubhUtArthaviSayAM smRtiH / parIkSAmukha - mANikyanandI, 3.3 'saMskArAdbodhanibandhAnA tadityAkArA smRti / " 6. vaizeSikasUtra - kaNAda, 6.2.6 pramANamImAMsA, hemacandra 1.2.3 vAsanodvavodhahetukA tadityAkArA smRtiH / AtmanaH saMyoga vizeSAt saMskArAcca smRtiH / 10. yogasUtra, pataJjali - 1.6.11 pramANaviparyayavikalpanidrAsmRtayaH / anubhUtaviSayA sampramoSaH smRti / nyAyasUtra, gautama - 3.2.40 smaraNaM tvAtmano jJasvAmAnyAt / 12. brahmasUtrazAMkarabhASya- 2.2.25 13. pramANamImAMsA, bhASA TippaNI, paM0 sukhalAla jI saMghavI, pR0 73 14. pramANasamuccayavRtti, diGnAga, pR0 11

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smRti pramANa (pramANamImAMsA ke saMdarbha meM eka samIkSAtmaka adhyayana) : 155 "yadi sarveSAM jJAnanAM pramANatvamiSyate pramANAnavasthA prsjyte|" siddhivinizcayavRtti, akalaMka , 1.6, pR0 38 "na hi tayA'rtha paricchidya arthakriyAyAM visNvaadyte|" 16. tattvArthazlokavArtika, vidyAnanda, 1.13.6 se 11 smRte pramANatA'pAye saMjJAyAH na prmaanntaa| tadpramANatAyAM tu cintA na vyvsstthite|| tad pratiSThitau kvAnumAnanAma prvrtte| tadpravartane'dhyakSapramANyaM nAvatiSThate / / tataH pramANa zUnyatvAtprameyasyApi zUnyatA / / " 17. pramANamImAMsA, hemacandra, pR0 77 18. pramANamImAMsA, AcArya hemacandra, 1.2.3 kI vRtti, pR0 77 . 16. pramANamImAMsA, AcArya hemacandra, 1.2.4 grahISyamANagrahiNa iva gRhItagrAhiNo'pinA'prAmANyam / 20. pramANamImAMsA, AcArya hemacandra, pR0 34 21. pramANamImAMsA, AcArya hemacandra, pR0 33 22. pramANamImAMsA, AcArya hemacandra, pR0 34 23. pramANavArtika, 107 "na hi tayA'rtha paricchidya arthakriyAyAM visNvaadyte|'

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English Section MAIN Dravya, Guna and Paryaya ihts Thought Environmental Aspect of Non-violence Philosophical Interpretations of Religion Buddhists. Ethics and its Contemporary Relevance amo Anekantavada : A Way Towards World Peace The Jaina Tantric Yantras Peace

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DRAVYA, GUNA AND PARYAYA IN JAINA THOUGHT Jayendra Soni It is generally agreed that the introduction of the term guna (quality) is relatively later than the terms dravya (substance) and paryaya (mode or modification) when philosophically discussing the state in which a dravya is in a particular moment of its existence.' Paryaya seems to have been used loosely and in a broad sense to include what later was distinguished as the guna of a thing. When and why exactly the term guna was specifically introduced is difficult to assess conclusively but there is no doubt that the term was clearly distinguished from paryaya at least by the time of Kundakunda and Umasvati3 who specifically deal with all three terms in their works. One suggestion, however, is that this "seems to be a later innovation due to the influence which the philosophy and terminology of Nyaya-Vaisesika gradually gained over the scientific thoughts of the Hindus" and another that it "must have come about from the spontaneous perception of an obvious gap in the ontological picture of dravya'. The following observation is also noteworthy in this context : * University of Marburg Germany. Sramana, Vol. 57, No. 3-4 July-December 2006 ""4 Gunas are a quite usual feature of the Vaisesika system; the notion of paryaya is peculiarly Jaina, though seen in its popular sense in later Nyaya works. In early Jaina works, like those of Kundakunda... the notion of gunas is very simple; gunas stand... for the essential differentia of a thing; but in many later works the doctrine has been much more elaborated, possibly after the manner of the Vaisesika system."

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158 : Sramana, Vol 57, No. 3-4/July-December 2006 Although the real reason for the use of the term guna may be a matter of speculation, it is nonetheless quite likely that its introduction is due to both the reason given above, viz., for the purposes of philosophical detail and clarification, as well due to the influence of Nyaya-Vaisesika terminology in the context of Indian thought as a whole. This paper attempts to deal with the categories of dravya, guna and paryaya as they are used in selected texts in order to see how the Jaina tradition, and particularly Kundakunda, dealt with them. Kundakunda's starting point in the discussion on dravya, guna and paryaya may be said to be related to the question concerning what constitutes the objects of knowledge, which is the subject matter of the second chapter entitled jneyatattvadhikara of his Pravacanasara. In introducing this topic the commentator Amstacandra says that Kundakunda "Sproperly explains in it the essential nature of dravya, guna and paryaya of a padartha"? In common Jaina parlance padartha is a synonym for tattva and refers to the seven basic truths or fundamental verities, which form the basis of Jaina metaphysics. Only the first two tattvas are also called dravyas, namely entities or substances that exist eternally and throughout maintain their dravyatva (substantiality). In the very first gatha of this section Kundakunda introduces the theme, which makes up the subject matter of most of the section, his statement is quite clearly made; arthah khalu dravyamayao dravyani gunatmakani bhanitani/ taistu punah paryayah..., Pravacanasara (PrS)Tika II, 1. The object of knowledge is made up of substances, which are said to be characterized by qualities, and with which, moreover, are (associated) the modifications. Thus it is clear that Kundakunda recognizes the categories dravya, guna and paryaya. By way of giving a definition of dravya he says :

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Davya, Guna and Paryaya in Jaina Thought : 159 aparityakta-svabhavenotpada-vyaya-dhruvatva-samyuktam/ gunavacca sa-paryaya yattadravyamiti bruvanti//Prs sika II, 3 That is called a substance which is endowed with qualities and accompanied by modifications and which is coupled with origination, destruction and permanence without leaving its nature (of existence).' This gatha is a summary statement of three characteristics of dravya, namely, that it is inextricably associated with guna and paryaya, that it retains its dravyatva despite the changes it apparently undergoes and, thereby, that it is existent or that it exists. The inseparability of these three terms is explicitly stated in PrsTika II, 18; Nasti guna iti va kascit paryaya itiha ya vina dravyam, "There is nothing as a quality nor as a modification in the absence of a substance." That they are nonetheless distinct aspects is clearly asserted when Kundakunda says (PrsTika ii, 16): yaddravyam tanna guno yo'pi gunah sa na tattvamarthat / esa hyatadbhavo naiva abhava iti nirdistah// "Really speaking what is substance is not quality, nor what is quality is substance; this is a case of non-identity and not of absolute negation". Although paryaya is not mentioned here specifically it may be assumed that it is also a distinct aspect that applies in the context under discussion here. It is significant to note also that the distinctness of the terms does not imply that they are exclusive of each other; hence one can speak of them as being inseparable. The fundamental category that is the basis of the discussion at hand is dravya and what this category entails is stated in PrSTika II, 35; dravyam javo'jvo jivah punas-cetanopayoga-mayah pudgala-dravya-pramukho'cetano bhavati ca-ajivah// Substance comprises jiva, the sentient principle, and ajiva,

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160 Sramana, Vol 57, No. 3-4/July-December 2006 the non-sentient principle; jiva is constituted of sentiency and manifestation of consciousness; ajiva is insentient, and the foremost of this class is matter." 10 The classification of dravya into two kinds, jiva and ajiva is a basic tenet of Jaina ontology. Moreover, ajiva is a general term under which five further dravyas are referred to: pudgala, dharma, adharma, akasa and kala. Since jiva is the only sentient principle among the dravyas, it alone can 'know' the others. Kundakunda specifically mentions pudgala as the foremost among the ajivadravyas, indicating perhaps that it deserves to be noted in connection with guna and paryaya. In any case, pudgala-dravya features as one of the most important ontological categories insofar as it is pudgala that becomes transformed into karman which hinders, restricts or distorts the manifestation or operation (upayoga) of consciousness intrinsic to the nature o jiva. One can ask in this context whether there is an implicit distinction between the intrinsic or essential nature (svabhava) of a dravya and its guna (and paryaya). This point will be taken up below. The question of the permanent and eternal existence of dravya is of fundamental significance to its essential nature, despite its apparent change and destruction. In fact, origination, permanence and destruction of a particular dravya can only take place in the context of a particular dravya itself, paradoxical as this may sound. In Kundakunda's own words : na bhavo bhanga-hino bhango va nasti sambhava-vihinah/ utpado'pi ca bhango na vina dhrauvyena-arthena // PrSTika II, 8 There can be no origination without destruction, nor is there destruction without origination; origination and destruction are not possible in the absence of permanent substantiality. The key to understanding the occurrence of change on the basis of substantiality is the recognition of the distinction between paryaya and dravya, which together with guna are inextricably

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Davya, Guna and Paryaya in Jaina Thought: 161 linked together, as seen above. In other words, the paryaya of a dravya (which functions as a substrate for modifications) in no way alters the dravyatva of a dravya- destruction, permanence and origination have to be seen as paryayas which occur within a dravya. This seems to be the import of Kundakunda's statement when he says: utpada-sthiti-bhanga vidyante paryayesu paryayah/ dravyam hi santi niyatam tasmad-dravyam bhavati sarvam// PrSTika II, 9 Origination, permanence and destruction take place in modifications; modifications are (possible) necessarily in a substance, therefore, the substance forms the base of them all. This point raises questions about the relation and interrelation between dravya and paryaya. In Kundakunda's words : svabhave dravyam dravya-artha-paryaya-arthabhyam/ sad-asad-bhava-nibaddham pradurbhavam sada labhate// PrSTika II, 19 The substance forever retains its position its own nature, as endowed with positive and negative conditions according to as it is looked at from the substantial and the modificational viewpoints." Two gathas, PrS Tika II, 22-23, elaborate this point which rests on the famous nayavada, the theory of perspectives which has become the hallmark of Jainism : dravyarthikena sarvam dravyam tat-paryayarthikena punah/ bhavati ca-anyad-ananyat tat-kale tan-mayatvat// asti-iti ca nasti-iti ca bhavatyavaktavyam-iti punardravyam/ paryayena tu kena-api tad-ubhayam-adistam-anyadva// All substances are non-different from the substantial viewpoint, but again they are different from the modificational view

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162 : Sramana, Vol 57, No. 3-4/July-December 2006 point, because of the individual modification pervading it for the time being. According to some modification or the other it is stated that a substance exists, does not exist, is indescribable, is both or otherwise. The distinction between dravya and paryaya depends on the standpoint from which one approaches the question and although Kundakunda refers only to these two categories one has to keep in mind PrS II, 3 above where it is clearly stated that guna too is inextricably associated with dravya. Guna is perhaps to be understood as an intermediary category which gives a substance the quality that enables it to become modified without the loose of substantiality. Thus, the perspective from which one approaches the subject is particularly important so as not to make Kundakunda's fine distinction found absurd or contradictory. In characterising a thing one has to grant that if it can change its form then its substantiality is not in any way diminished, since what it changes into is also described as being a substance essentially identical with the original substance. When one, on the other hand, considers a substance only from the standpoint of the modifications, it undergoes then there can be total difference between its different states, i.e., before and after the modification. The theory of perspectives, nayavada, with its corollary syadvada or saptabhangi-naya, is a highly developed theory in Jainism through which an absolutistic position is sought to be logically avoided. Kundakunda does not deal with this theory in detail here but he acknowledges its validity only by pointing out that a substance can be said to change or not, depending on the standpoint from which such statements are made. The notion of guna is described as a characteristic sign or mark (linga) of a dravya : "The characteristics by which the sentient and non-sentient substances are recognised are known as the special qualities called murta and amurta, concrete and non

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Davya, Guna and Paryaya in Jaina Thought: 163 concrete''. lingair yair dravyam jivo'jivas-ca bhavati vijnatam / te'tad-bhavavisista murta-amurta guna jneya // Prs. Tikall, 38). This gatha gives the impression that the linga of a dravya is synonymous with its guna, even though it is described as a visistaguna. Unfortunately Kundakunda does not clearly distinguish these two in the context of dravya and the question remains whether, on the other hand, linga and paryaya are identical. 12 In gathas II, 40-42 the two forms of guna given above are described. The classification of guna into murta and amurta types does not depend on whether the dravya is jiva or ajiva (sentience alone is the criterion for this division) but rather on whether they are empirical, i.e., pudgala or not. The murta-gunas are enumerated in II, 40; "Colour taste, smell and touch are found in matter from the finer molecules to the gross earth; and sound is material and of various kinds". varna-rasa-gandha-sparsa vidyante pudgalasya suksmatvat/ prthivi-paryantasya ca sabdah sa pudgalas-citrah // PrSTika II, 40. The amurta-gunas are given in the next two gathas: "The peculiar property of Akasa is to give room; of the Dharmasubstance, to be a cause of movement; of Adharma, to be a cause of stationariness; of Kala, to mark the continuity; of soul, the manifestation of consciousness; these are to be known, in short, the peculiar characteristics of non-concrete substances' akasasya-avagaho dharma-dravyasya gamana-hetutvam/ dharmetaradravyasya tu gunah punah sthana-karanata // kalasya vartana syat guna upayoga iti atmano bhanitah / jneya samksepad guna hi murti-prahinanam // PrS II, 41-42). 13 The concept of dravya as represented by Kundakunda is in 13 39

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164 : Sramana, Vol 57, No. 3-4/July-December 2006 keeping with the consistent Jaina attempt to avoid an absolutistic stand: a dravya is a permanently existing reality insofar as it cannot be destroyed. However, it is not like an Advaitin's eternally existing brahman or atman insofar as, in the Jaina view, a dravya is also said to undergo change, as seen above. On the other hand, the change that a dravya is capable of undergoing is also not absolutised and from this standpoint the Jaina view avoids the Buddhist notion of eternal change embodied in Ksanikavada. Upadhye summarizes the Jaina view of substance succinctly and compares it with the Nyaya view : "The substances are not immutable but subjected to constant changes in their qualities and modifications with which they are endowed. A substance divested of qualities and modifications is merely an abstraction, simply a void, and as such is not accepted in Jainism. The Nyaya school, however, accepts that the substances, just at the moment of their creation, are devoid of qualities which come to be intimately related with them only later. Substance is the substratum of qualities and modifications; and the intelligibility of a substance depends on its qualities and modifications, because they are its determinants. The relation between these three is that of nonseparateness because they subsist in the same spatial existence, and of non-identity because one is not the other".14 By virtue of its intrinsic nature a substance (dravya) possesses a quality (guna) which expresses itself in a particular mode (paryaya). It is in this sense that the permanent substance can change. The Jainas do not take the further step and talk of a substance per se. This would be unintelligible in an absolute sense. Besides, how can one talk of a substance without at the same time referring to the qualities and modes through which one recognizes it? Further, no outside intervention needs to be acknowledged to account for a substance taking on a particular mode- it can change by virtue of its intrinsic nature to be able to do so. The question of the intrinsic nature or svabhava of a dravya

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Davya, Guna and Paryaya in Jaina Thought : 165 takes on a particular significance in the context of jiva-dravya, which is the only sentient principle in Jaina ontology. It was asked above whether there is an implicit distinction between the svabhava of a dravya and its guna and paryaya. Two gathas need to be quoted here in order to give the context in which Kundakunda uses the term svabhava, before proceeding with the discussion in the context of jiva-dravya : jayate naiva na nasyati ksana-bhangasamudbhave jane kascit / yo hi bhavah sa vilayah sambhavavilayaviti tau nana // 'In this world, in which modifications originate and pass away at every moment, nothing is absolutely produced or destroyed; what is production of one modification is the destruction of another, and thus origination and destruction are different". tasmattu nasti kascit svabhava-samavasthita iti samsare / samsarah punah kriya sasarato dravyasya // "In this world, therefore, there is nothing as such absolutely established in its nature; after all mundane existence is (only) an activity of the soul-substance which is moving (in four grades of existence)" (Prs sika II, 27-28). The crucial statement here is that in the world "there is nothing as such which is absolutely established in its nature". In the context of the point under discussion it means that the jiva can never be as itself because if it is in the world it is always tainted by karman. Kundakunda's description of the jiva is : arasam arupam agandham avyaktam cetana-agunamasabdam / janihy-alinga-grahanar javam anirdista-samsthanam // "Know that the (pure) soul is without (the qualities of ) taste, colour, smell, touch and sound; it is sentient; it is beyond inferential mark; and it has no definite shape" (PrS II, 80). This obviously refers to the svabhava of jiva although the gatha does not explicitly state it. The distinction then between the svabhava of a dravya and its guna and paryaya seems to be that the svabhava of a dravya

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166 Sramana, Vol 57, No. 3-4/July-December 2006 serves as a definition, i.e., it gives the exact meaning which may be applied to a dravya, it says what it is. Guna and paryaya, on the other hand, explain how it is possible to account for the change a dravya may undergo without losing its essential nature, its svabhava- without knowing the svabhava the significance of guna and paryaya to account for the change in a dravya would be reduced. Further, svabhava can stand alone whereas guna and paryaya mutually refer to each other. The gatha quoted above raises a problem: if, as it says, the jiva is without a linga, then it seems to contradict what was stated in PrS II, 38 above (p. 79), viz, that linga is the special guna through which jiva and ajiva dravyas are recognized. This apparent contradiction can perhaps be obviated by clarifying the standpoint from which these statements are made: recognition is a faculty that takes place in the world, i.e., it is a manifestation of sentience albeit under the influence of matter, since jiva is under the influence of pudgala-dravya transformed as karman which has the effect of restricting the manifestation of the intrinsic nature of the jiva. It is in this sense that the jiva can be understood as not being established in its nature. The intrinsic nature of the jiva can only be grasped when the karman veiling its authentic manifestation has been cleared. However, even under the influence of karman sentience (Jivatva), is manifested and the operation of consciousness in the form, e.g., of recognition, is a sign of its existence. Hence, on the one hand, the jiva is recognized in the world through its characteristic signs of sentience and, on the other hand, in the realm without the influence of karman, i.e., in the realm where the ajiva-dravyas no longer hinder the manifestation of consciousness, jiva must be spoken of as a dravya which cannot be recognized through characteristic signs or lingas which apply to the realm associated with ajiva. The Jaina scriptures enumerate two operations (upayogas) which are described as two distinct gunas of the jiva, and these

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Davya, Guna and Paryaya in Jaina Thought : 167 are called darsana and jnana. A full discussion of upayogas in Jainism and the different views concerning them can be the subject matter of a detailed study in itself. Only some important points will be touched upon here. Darsana is described as indeterminate intuition (nirakara upayoga) and jnana as determinate knowledge (sakara upayoga). "The two operate always in succession (krama), with darsana first, for all acts of cognition in the mundane state".is The question which has transformed this point into a problem is whether darsana and jnana maintain their distinctness in the state of omniscience. In other words, how is the unity of jiva-dravya to be understood when the jiva has attained its perfected and natural state? It is interesting to briefly compare Kundakunda's view with that of Siddhasena Divakara whose standpoint to the problem is evidently quite different. Kundakunda, as seen above, accepts the bhedavada view, viz., that the guna and paryaya of a dravya are distinct entities. Further, guna is embedded in a dravya and it is called sahabhavi, intrinsic to and acknowledged simultaneously with a dravya. A paryaya is a feature manifesting itself in a dravya for a time and changing into another paryaya at some other time. In this sense paryaya is a relatively extrinsic feature and is called kramabhavi or successive. Jnana and darsana are gunas of the jiva and in the perfect state of omniscience these must also function as separate operations without the jiva losing its identity. But if, as state above, darsana and jnana operate successively, then it would mean that the omniscient one (by which is meant the Jina) would always be deprived of one or the other of these qualities, even though both qualities are in a perfected, unhindered condition. Kundakunda's solution to the problem is that although these operations function successively in the mundane or vyavaharika state, in the state of omniscience they operate simultaneously (yugapat). Kundakunda's bhedavada is generally supported by Umasvati, Pujyapada and Vidyananda and represents the Digambara view on the matter.

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168 : Sramana, Vol 57, No. 3-4/July-December 2006 Siddhasena Divakara (c. 500 A.D.), on the other hand, in his Sanmatitarkaprakarana (III, 8-14), maintains the abhedavada view, viz., that the guna and paryaya of a dravya are not different because they are synonyms (tulyartha). Either of these terms may be employed when referring to the change a dravya undergoes and in III, 10 he relies on sruti for his standpoint. He says that scripture refers only to dravyarthika-naya and paryayarthika-naya and that Lord Mahavira does not mention gunarthika-naya as a separate feature associated with a dravya. This means that guna has to be understood in the sense of paryaya. Further, there is no need to consider guna as a separate aspect that has an independent status because when one speaks of a dravya the qualities or gunas are automatically included. In the state of omniscience, then, darsana and jnana are not separate operations, they are no longer the distinct features they were in the mundane realm. In other words, they are qualities intrinsic to jiva and when it achieves omniscience the jiva abides in itself in a perfected state. Upadhye16 thinks that Siddhasena Divarkara's standpoint is apparently directed against the Nyaya-Vaisesika and includes Jaina authors like Kundakunda and Umasvati only in the context of dravya and paryaya. He thinks that Siddhasena has confused the Nyaya-Vaiaesika and Kundakunda positions. He evidently supports Kundakunda and so tries to explain away Siddhasena's objections. His arguments distinguishing Kundakunda's position with regard to guna from that of Nyaya-Vaisesika may be mentioned here in order to understand better the Jaina view. According to Kundakunda a guna is a essential differentia of a substance (dravya) and a substance without a guna has no existence; the relation between guna and dravya is that of difference-in-congruency. According to the Nyaya school, however, a substance in the first moment of its creation is without qualities, and only in the next moment does it come to be intimately united with them. Secondly, many of the Nyaya-Vaisesika gunas like sabda, etc. are

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Davya, Guna and Paryaya in Jaina Thought : 169 no more gunas according to Jainism, but merely forms of matter. Lastly, the qualitative difference in atoms corresponding to air, fire, water and earth as accepted by Vaisesika is not possible according to Jainism. After distinguishing the two views Upadhye goes on to clarify Kundakunda's position and to consider Siddhasena's view. He first illustrates Kundakunda's distinction between guna and paryaya : if one considers a golden pot and an earthen pot, then the paryaya, pot, is the same but the gunas or qualities of gold and earth are not the same. Moreover, if one considers a golden ring and a golden bangle then the qualities with the substratum gold are the same but the paryayas are different. Siddhasena's argument against this is that if the guna and paryaya of a dravya are indeed different then why do the scriptures not mention gunarthika-naya ? By way of answering this objection Upadhye gives a lucid summary of the problem at hand. He says : the paryaya is an external imposition, it may be of manifold kinds, the same paryaya may be possible on different substance-grounds, the same substance may be subjected to different paryayas at different times; and, the paryaya is not essentially inherent in the very nature of the substance in the sense in which a guna is). The only relation between a dravya and a paryaya is that a dravya cannot be imagined without one or the other paryaya. Paryaya stands for the fluctuating aspect of substances and qualities and requires to be stated when anything about a substance is to be said, hence, the necessity of paryayarthika-naya. As distinguished from this, the dravyarthika-naya is directed not towards the fluctuating aspect of a thing but to the permanent aspect of it, namely to the substance with qualities. A guna cannot be perceived anywhere else than in a substance, and a substance cannot be conceived without a guna. Since the gunas are embedded in and coeval with a substance there is not need for a gunarthika-naya. This would be necessary, Upadhye points out, if the Jainas like the

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170 : Sramana, Vol 57, No. 3-4/July-December 2006 Naiyayikas admitted the possibility of substance without gunas at least for a while. In conclusion Upadhye makes a textual reference in order finally to explain away Siddhasena's objection. Colour, taste, smell and touch are the qualities of matter or pudgala and being inherent and essential characteristics of matter they continue to remain even up to the stage of primary atoms. But qualities too have their paryayas or modes : colour as a quality has the five modifications black, blue, yellow, white and red."7 So the phrase vannapajjavehim (Bhagavatisutra 4m,513) means "by the modifications of colour" and there is no implication here at all that the colour is a paryaya. If the word were to be taken as Karmadharaya compound then the plural loses its force, vanna as a quality being only one. The conclusion he thus comes to is that it is justified to draw the distinction between guna and paryaya. And then he add : moreover we do find passages in the Svetambara canon itself where the guna and paryaya of a dravya are distinguished, namely in Uttaradhyayanasutra 28, 6. In Jainism the discussion on dravya, guna and paryaya has been an ongoing one and what has been touched upon here are the basic points of the problem with special reference to Kundakunda. NOTES 1. This is generally true even though perhaps the first canonical reference to these terms is in Uttaradhyayanasutra 28, 5-6 (reference from A.N. Upadhye's Introduction : Sri Kundakundacarya's Pravacanasara, Agas : The Parama-Sruta-Prabhavaka Mandal, Shrimad Rajachandra Ashrama, 1984, p. 65). These sutra state the following : "... The wise ones have taught the knowledge of substances, qualities and all the developments. Substance is the substance of qualities; the qualities are inherent in one substance; but the characteristic of developments is that they inhere in either (viz. substance or qualities)." Hernann Jacobi (tr): Jaina Sutra, Part II Sacred Books of the East, Vol. 45, 1895, reprinted Delhi : Motilal Banarsidas, 1980, p. 153. The first footnote on the page clearly indicates that "substances, qualities and all developments" refer to dravya, guna and paryaya respectively.

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Davya, Guna and Paryaya in Jaina Thought: 171 2. C/f....postulating the distinct category of guna must have been done. posterior ... to the period when paryaya alone was accepted as the more inclusive category". Y. J. Padmarajiah: Jaina Theories of Reality and Knowledge, Delhi: Motilal Banarsidass, 1963 (reprinted 1986), p. 260, in the footnote continued from the previous page. 3. After surveying at length various opinions of scholars, Upadhye, p. 21 (see Note 1 above) believes that Kundakunda's age lies at the beginning of the Christian era". Umasvati's dates are considered to be c. 3rd-4th centuries A.D. See also K.K. Dixit's historical evaluation in K.K. Dixit (tr): Pt. Sukhlalji's Commentary on Tattvartha Sutra of Vacaka Umasvati, Ahmedabad L. D... Institute of Indology, 1974 p. 1, and the Historical introduction by Chakravartinayanar A. in Chakravartinayanar A. and Upadhye, A.N., Pancastikaya [of Kundakunda], New Delhi : Bharatiya Jnanapith, 1975, pp. i-xiii. 4. Jacobi's Introduction to Jaina Sutras, p. xxxiv, see Note 1 above. 5. Padmarajiah, o. 260, see Note 2 above. 6. Upadhye's Introduction to Pravacanasara, p. 63 See Note 1 above. 7. atha Jneyatattva-prajnapanam tatra padarhasya samyag-dravya-gunaparyaya-svarupam-upavarnayati. A.N. Upadhye (ed.): Pravacanasara, p. 107 (see Note 1 for details). The work is described as a pro-canonical text of the Jainas and this book contains a critical edition of the Prakrit text (translated into English by Upadhye. pp. 384-410) with the Sanskrit commentaries of Amrtacandra (whose Sanskrit translation of the original Prakrit gathas are cited in the paper) and Jayasena and the Hindi Commentary of Pande Hemaraja. 8. Umasvati enumerates the seven basic tattvas in his Tattvarthadhigamasutram, I, 4 : jiva-ajiva-asrava-bandha-samvara-nirjaramoksas-tattvam. Karman is a key factor in understanding the sequence of these basic truths of Jaina metaphysics. Through the interaction between jiva and ajiva, which is said to have taken place since beginningless time, an aspect of ajiva (viz., pudgala) becomes converted into karman and clings to jiva. This fact, as the Jainas see it, is realistically depicted as dust particles settling on an oiled surface. The effect to karman attaching itself or streaming (asrava) into jiva restricts its powers of expression characterized by the manifestation of consciousness intrinsic to its nature. Thus jiva is under bondage (bandha). It is, however, possible for jiva to prevent the inflow of karman though ascetic practices and this truth is expressed in the word samvara. Asceticism also helps jiva to rid itself of or burn away the karman that is already binding it and this truth is nirjara. The effect of

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172 : Sramana, Vol 57, No. 3-4/July-December 2006 cleansing itself of all karman brings with it the soul's liberation from the influence of karman and this truth which is the goal to be reached is moksa. 9. The gatha following this reiterates the point with the added statement emphasizing the existence of a dravya and leaves no doubt as to Kundakunda's standpoint regarding his acceptance of the three categories : sadbhavo hi svabhavo gunair saha paryayais-citraih dravyasya sarva-kalam-utpada-vyaya-dhruvatvaih/PIS II, 4 The nature of the substance is existence accompanied by qualities by its variegated modifications and by origination, destruction and permanence for all time. Cf. also Kundakunda's Pancastikaya 10 : dravyam sal laksanam utpada-vyaya-dhruvatva-samyuktam guna-paryaya-asrayam va yat-tad-bhananti sarvajnah// The wise ones call a dravya what has the attribute of existence, is accompanied by origination, destruction and permanence, or is the locus of guna and paryaya. Kundakunda: Pancastikayah, Agas : Srimad Rajachandra Ashram, 1983, p. 24. The book contains the original Prakrit text with the Sanskrit commentaries by Amrtacandra (whose Sanskrit translation of the text is used here) and Jayasena and the Hindi commentary by Pande Hemaraja. 10. The term cetanopayoga is translated as "manifestation of consciousness' by Upadhye. Upayoga is a technical term in Jainism and is perhaps better translated as '[operation". Two such operations intrinsic to the nature of consciousness, which in fact signify its manifestation, are jnana and darsana. C1. Introduction by P.S. Jaini (ed.) : Amrtacandrasuri's Laghutattvasphota, Ahmedabad : L.D. Institute of Indology, 1978, p. 18. In his Tattvarthasatra, II, 8 Umasvati says with reference to Jiva-dravya : Upayogo laksanam, the operation or manifestation (of consciousness) is its characteristic mark. 11. The word omitted here is evar-vidham, "in this manner" which continues from the previous gatha (Prs II, 18) which argues that dravya is existence itself" (dravyam svayam sutta). 12. If one considers the example of smoke and fire then, as Nyaya points out, smoke is the linga of the fire and here it is difficult to see how smoke can be seen as the guna of fire, which heat and light can be. Further, if smoke were to be the guna of fire it should always manifest itself whenever fire occurs, which is not so in the case of fire without smoke. The cognition

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Davya, Guna and Paryaya in Jaina Thought : 173 of smoke only indicates the effect of fire but the presence of fire itself does not necessarily indicate the existence of smoke. This means that fire with smoke would, in Jaina terminology, be one paryaya of fire, and fire without smoke the other. Both these types of fire would have at least heat as a guna. Thus, linga would be a paryaya, fire in its specific mode with smoke. But Kundakunda does not deal with this question here and one is perhaps to assume that linga is not used in such a technical sense, though a clarification would make the definition precise. 13. The Jainas also have a classification of 5 astikayas, i.e. of those entries that manifest, though numerous qualities and modes, their existence with extensive spatial points'', Upadhye's introduction to Pravacanasara p. 40 (see Note 1 above). Of the 6 dravyas in Jaina metaphysics (5 ajiva-dravyas and jiva-dravya) only kala is excluded here because there are no spacepoints in time (na santi pradesa iti kalasya) as PrS II, 43 points out (II, 46 also says the same with reference to a moment, the smallest unit of time, samayas-tv-apradesah). It is significant to note the plural number of "space-points" because II, 49 says that time has only one space-point, viz., samaya, instant or moment". It is interesting to note how the smallest unit of time (samaya) is measured : "it is equal to the time required by that unit of substance measured by one Pradesa to traverse one space-point of the sky-substance ... pradesa-matrasya dravyajatasya / vyatipatatah sa vartate pradesam akasa-dravyasya /PrS II, 46). 14. Introduction to Pravacanasara, p. 62. see Note 1 above. 15. P.S. Jaini's introduction to Amstacandrasuri's Laghutattvasphota, p. 18. See Note 10 above. 16. In his introduction to Kundakunda's Pravacanasara, p. 64. See Note 1 above. The summary that follows is largely based on the section he entitles "Kundakunda's position stated and Siddhasena's objections explained away', ibid. 17. In a footnote on this point Upadhye acknowledges the confusion in sometimes referring to a colour as both guna and paryaya. the original Jaina idea, he adds, was that colour is a guna and the different colours such as yellow, etc., are paryayas of the guna. The confusion arose because according to Vaisesika the various colours are gunas.

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Sramana, Vol. 57, No. 3-4 July-December 2006 ENVIRONMENTAL ASPECT OF NON VIOLENCE Dr. B. N. Sinha The external situation in which a man leads his life is known as environment. It is the atmosphere in which a man lives. The environment consists of all things, all happenings around a human being and his relations to them. The environment is the base on which the lives of not only human beings only but all beings depend. The life and environment cannot be separated. Without environment, no life can exist. Therefore for having a good atid healthy life, suitable environment is needed. The environment may be divided mainly in two classes. 1. Natural Environment 2. Human Environment 1. Natural Environment The nature itself and the things presented by nature may be considered as natural environment. The natural environment may also be named as physical environment. The earth, water, fire, air and sky are the constituents of physical environment. 2. Human Environment The human environment consists of all religious, social, economic and political activities done by a man and also by other persons living around him. So far the relation between environment and non-violence is concerned, it may be observed through the method applied in the * Former Reader, Dept. of Philosophy, M. G. Kashi Vidyapeeth, Varanasi For

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Environmental Aspect of Non-Violence : 175 "last observation. It has been already discussed that non-violence has two forms negative and positive. The negative form is seen in the prohibition of violence while the positive forms presents nonviolence itself. The Negative form of Environmental Non-violence As it has been discussed above there are two types of environment - Natural and Human. So in order to know the prohibition of violences happening in the environment, it is necessary to know violences being caused by the environment. Violence in the Natural Environment The different types of pollution being caused in the natural environment may be treated as the violence in the natural environment. Water-pollution When the water is polluted it becomes injurious. The waterpollution is caused by the following elements found in the society. a) Factories - Often factories are established by the sides of sea, river, lake, canal and big tank to which their drains of dirty water are connected. The refuses of the factories are also flown in the ocean or river or canals etc. The dirty water and refuses of the factories make the water of sea or river or tank poisonous which injures the animals and insects living in the water. b) Filths of Cities - Generally cities are found situated on the banks of seas and rivers. The sewers of the cities are also connected to water sources near them, which carry dirts and filths of cities. The populations of the cities are increasing day by day because the people living in the villages have attraction towards urban life and they are moving to the cities. So the dirtiness of the cities is increasing and causing pollution of water. c) Cloth-washing - Normally, people wash their cloths by the sides of rivers and tanks. The dirts of cloths and water with soap and washing powder go to the rivers and tanks, which make water

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176 Sramana, Vol 57, No. 3-4/July-December 2006 dirty. In this way water pollution is increased. d) Dead-bodies The dead bodies of human beings and animals are flown in the rivers. Even after burning the dead bodies people flow the ashes and remaining other things in water. These dead bodies, ashes and other dirty things thrown in the river cause the water polluted. e) Scientific-experiment - The science is improving day by day and different discoveries are being made in the world. But the experiments are performed in the ocean, which make the water of ocean dirty and poisonous. So the scientific experiments also kill the animals and insects living in the ocean. To prohibit the violence caused by water pollution there must be searched out some alternative ways. Neither factories nor cities should throw their dirts and refuses in the water sources. The dirty water and refuses should be used in the agriculture, after getting them purified and useful. The cloths should be washed in the manmade water sources, not on the banks of rivers and tanks. The dead bodies also should be buried in the land. The scientific experiment should be done carefully in the deserts. 2. Air-pollution The air is polluted due to following activities - a) Factories - All factories have big chimneys, which fume regularly and make the sky black and dark. The smoke coming through the chimneys of various factories is also poisonous and injurious. It causes diseases and harms lives on the earth in different ways. More over the refuses of different factories present bad smells, which become intolerable for human life. b) Dead-bodies of Animals - The dead bodies of animals are generally thrown in the open-field, which after being rotten pollute the air. c) Compost - The various refuses and dirty things are mixed openly in order to make compost, which causes harm to human

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Environmental Aspect of Non-Violence : 177 being, by its injurious smells. d) Generators and Vehicles - In the cities generators and vehicles have become the parts of normal human life. The city life moves through vehicles and is lighted by generators when the electric-supply is suspended. The generators and vehicles create dirty smoke and injurious smells, which affect the human life very badly. e) Open-drains - In the so many undeveloped towns drains are found open which create unbearable and unhealthy smells, which also injure the human life. To remove the air-pollution the chimneys of factories should be too high, the dead bodies of animals should be buried and compost should be prepared very far from the human-population. The electric-supply must be regular. So that generators may be used seldom, and the vehicles should be kept in proper-order so that they may create less smoke. The drains must be covered so that dirty smells will not pollute the air. 3. Sound-Pollution The sound pollution is created in the following ways. a) Loudspeakers - The loudspeakers are used on the occasion of marriage ceremonies, different festivities and election. Particularly at the time of election all competitors want to suppress and surpass other's sounds. As a result of that nothing is heard clearly and sound pollution is created. The same thing is found at the time of festivities like Durga-puja, Saraswati-puja, Holi etc. b) Vehicles - In the increasing populations of the cities the streets and roads are seen full of rush. All parsons want to march fastly. No body wants to wait. All people want to move by surpassing others, towards decided places, even by rushing others, particularly in the cities like Varanasi where people lack traffic sense no road is found for free movement. So only the horns of different vehicles are heard which create a painful sound population.

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178 Sramana, Vol 57, No. 3-4/July-December 2006 c) Street-dogs- The barking of street dogs in the night also create sound pollution. In the whole world India is on the top, so for sound pollution created by dogs is concerned. Here, there is no control over dogs and other animals alike. They move freely in the street and make unwanted sound. They bark in the group, which disturbs all persons sleeping in the night. So with a view to finish the sound-pollution loudspeakers should be utilized where there it is needed, not for making sound and disturbing others. In the cities traffic-order should be maintained. The dogs be tamed properly, they must not be left freely in the streets. Cutting of Trees and Destruction of Forests The township is extending very fast due to the increasing population of nation several colonies and industrial states are being established of different places in the country, for which open and unoccupied lands are needed. So in order to get open and unoccupied and trees are being cut down and forests are being destroyed. The greenery has lost its value. In this way the present human life is suffering from following problems. i) Loss of Oxygen The trees supply us oxygen, which is the most necessary thing for the existence of life. There can be no life without oxygen. Therefore cutting of trees causes the loss of oxygen. In other words, the cutting of trees results into the loss of life. ii) Shortage of Rain - The trees and forests retain monsoon. So the places which have large number of trees and big forests get heavy rains which help the residents of those places in farming and other purposes. The places where there are neither trees nor forests do not have rain and become deserts. The cutting of trees causes shortage of rain. iii) Lack of Fruits and shadows - The trees supply to the human life sweet fruits, green scenes and cool shadows and also food for the animals tamed. The human life suffers from the loss

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Environmental Aspect of Non-Violence: 179 of there necessary things when the trees are cut down. The soothing air is lost and the natural scenes are destroyed. Trees create healthy atmosphere for a good and pleasant life. It is nature, which saves human beings and animals from different diseases. But, in the absence of trees and forests nature becomes unable to do so. iv) Failure of wood-supply The trees and forests supply wood regularly, which helps human beings in producing wooden things for pleasant life. When the trees are cut down and forests are finished the regular supply of wood fails and the human life becomes troublesome. v) Forests - Animals - troubled - The destruction of forests has caused trouble for all beings living in the forests. They do not have proper shelters to live in. So the numbers of birds and beasts are decreasing day by day. Some of their kinds have been already lost. vi) Land - Level - damaged - In the rainy season, when it rains heavily, water flows forcefully from high lands to low lands and in the absence of forest the uncontrolled current of water damages the land-levels. The damaged level of land makes it unsuitable for agriculture. vii) Villages flown away - Due to the heavy rain the villages settled in the hilly areas are flown away, if the trees have been cut there. The trees and forests check the forceful current of water. These are the different violences caused by the cutting of trees and destroying forests. So, with a view to be free from these violences, destructions of trees and forests must be stopped. Violence from of Human Environment The human environment is created by the human beings themselves. It may be seen in the human life. The human environment may be classified mainly as a) Religious Human Environment b) Social Human Environment

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180 : Sramana, Vol 57, No. 3-4/July-December 2006 c) Economic Human Environment d) Political Human Environment e) Rural Human Environment f) Urban Human Environment a) Pollution of Religious Human Environment The religious environment becomes irreligious when the followers of two religions quarrel among themselves for some minor religious behaviour. They do not understand the reality of religion and for some external activity of religious field, cause crimes. They interpret religion in wrong way and present it in injurious way. So the religion the real function of which is to support the human life becomes its destroyers. b) Pollution of Social Human Environment The social environment is disturbed and polluted when the unsocial activities come freely in practice. The persons of so-called lower classes are neglected and misbehaved by the people of so called upper classes. The illiterate persons are misbehaved by the literate persons. The unsocial and unethical behaviors come in practice. Individuals of society think of their own selves not of others. The personal benefit becomes important while the social betterment is put aside. The unsocial elements pollute the social environment. More over the differences between upper classes and lower classes, literates and illiterates, rich and poor cause the social pollution. c) Pollution of Economic Human Environment The different between wealthy persons and poor people causes the pollution of economic environment. The poor labours are exploited by the capitalists, when they go to work in their factories. They are also exploited by the landlords, when they go to work in their lands. The rich persons do not care for just or unjust. They simply think of money making. The smuggling and black marketing are practiced by the rich persons with a view to earn a lot of money. The gang of smugglers make injuries and even kills those persons who oppose smuggling. The smugglers are

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Environmental Aspect of Non-Violence : 181 found linked from one nation to other nations. So the economic pollution is seen on the internal level. d) Pollution of Political Environment : The pollution of political environment is found primarily in the rude monarchy and dictatorship in which there works one-man rule. In the monarchy the government runs, as the monarch likes. The monarch always orders his sub-ordinates to work for his privileges and pleasures. He never cares for the subjects of his state. The common people are always neglected in the monarchy as well as in the dictatorship. The dictatorship supports openly the theory of violence. In the dictatorship like Fascism and Nazism, it has been declared forcefully that a state can do all right and wrong for the extension of its territory. The man who can fight against other states has right to live, otherwise his living in a nation is never justified. Even in the democracy political environment is disturbed when the election is mismanaged. The purchasing of votes and capturing election-booths pollute the political environment. The leaders after being elected become rich and misbehave with poor and simple people, which cause the political environment polluted. e) The Rural Environment Polluted The villages of rural areas are now no more those villages, which they were fifty years ago. There have been peculiar changes in the villages. The simple, co-operative and lovely village life of the past has been changed into complex, non-co-operative and envious life. Almost all road-crossings in the villages have big or small markets consisting of general stores, tea-stalls, pan-stalls, shop of tailoring, laundry etc. More than seventy five percent of the villagers visit the markets daily. They pass their valuable time by sitting unnecessarily in the tea-stalls and the pan-stalls. The village politics is discussed there, in which not the fruitful ideas for the betterment of the village but personal grudge and grievances are conveyed to one another among the villages. There are planned different injurious activities. The narrow mindedness has affected the village life in such a way that the villagers are found always thinking not have helping but harming one another. Often villagers

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182 : Sramana, Vol 57, No. 3-4/July-December 2006 misuse their time more in harassing and humiliating others than in thinking their own proper development. In this way the rural environment has been polluted which harms the human life in different ways. Though the villages have been connected to the cities and towns, so that they may have modern privileges, they have been cut off from neutrality and simplicity the real values of the village life. f) Pollution of Urban Environment The pollution of urban environment is caused in the following way. i) Forced arrival of villagers in the urban areas The cities and towns are found much more attractive than the villages. The modern scientific discoveries are seen in practice in the urban areas, which attract villagers, and they like to visit cities. But sometimes they are forced to come to the cities and towns, when agriculture fails due to flood or draught and they become helpless for their business and bread. They come to the cities in order to get employment. They do not know how to live in cities. However they live in the improperly managed houses, which have neither kitchen nor bathrooms. They even discharge their natural calls here and there in the streets and by the sides of roads. They are cheated and exploited by the clever urban people. The urbanpeople do not pay proper social treatment to them. ii) Smoky and unhealthy Atmosphere The different vehicles used in the cities discharge black and poisonous smoke in the cities, which creates suffocation for human beings. The open drains turn the air of the cities into the unbearable bad smell. Thus the environment becomes polluted and unhealthy which destroys the human life. iii) Crimes The criminal activities are done in the cities much more than rural areas. The pick-pocketing, stealing, robbery, abduction etc. are normally seen in urban areas. Even in the big temples the

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Environmental Aspect of Non-Violence : 183 valuable chains and other ornaments are snatched from women coming to worship gods and goddesses. The shops and banks are robbed openly in the day times in the cities. The airoplanes are also abducted in the cities. The unsocial and unethical jobs like prostitution etc. are done in the cities. So these all unhealthy, unethical and unsocial activities create pollution in the urban areas. The pollution of whatsoever type that may be, is nothing but injury and that must be removed. The Positive form of Environmental Non-violence The positive form of environmental non-violence may be seen in the activities done for creating suitable atmosphere for the healthy, prosperous and peaceful life, as such - i) Training Centres The training centres concerning environment should be established so that people may be trained to keep the environment neat and clean. Many people either of rural areas or of urban areas do not know the value of environment. They do carelessly whatever they like without thinking any thing of environment. They do not think that their minor mistake may cause the major harm to the environments. ii) Plantation The plantation is the main source of the environmental development. The trees give flowers, fruits and charming scenes, which make the human life healthy and happy. They provide cool shadow and soothing air. They supply oxygen, which is directly related to human life. The plants and trees are parts of both human life as well as animal life. So the plantation must be done on the large scale. The present government is inspiring people to take interest in the plantation. As it has been declared every man should plant at least one plant, so that collectively there will be many trees. iii) Equality in Social bihaviour The social environment needs equality in social behaviours. The equality and fraternity are the main basis of peaceful and pleasant social environment. All should honour one another. The

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184 Sramana, Vol 57, No. 3-4/July-December 2006 feeling of co-operation makes the society strong, so it should be maintained carefully. No society can be developed without cooperation. The inter-dependence which matters much in the human life is nothing but co-operation. iv) Honesty in Production and Distribution The honesty in production and distribution cause a healthy economic environment. The honesty in production provides sufficient commodities needed for human life and all have necessary things of their use. The honesty in the distribution of the things produced and the benefits achieved protect common people from exploitation. v) Honesty in the public welfare and the formation of government The political environment is found suitable for the state when the leaders of nation think honestly for the welfare of the public living in the state. The government formed honestly makes the state strong. The honesty makes the relation between public and the government powerful. So Mahatma Gandhi has asserted that politics needs a strong moral support. vi) True Religious Feeling The true religious feeling is needed for a good environment. The religion is known as the basis of human life and society. So the religion should be developed not on the basis of communal feeling but on the basis of true religious feeling. The true religious feeling is the positive form of environmental non-violences. In this way the environmental non-violence is found in the happy, healthy and fraternal peaceful environment. *

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Sramana, Vol. 57, No. 3-4 July-December 2006 PHILOSOPHICAL INTERPRETATIONS OF RELIGION -Prof. S. P. Dubey* Any fruitful discussion on this subject invites a word or two on the two terms of the title, i.e., philosophy and religion. We all know that etymologically the term 'philosophy' means 'love' (Greek, philien) "of wisdom' (Sophia). The universally accepted Sanskrit word for philosophy is darsana ('to see' often root drs). In some regional Indian languages the word tattva-vidya (science about Reality) is also used for it. Likewise, we know that the word 'religion' is derived from Latin term religion meaning thereby to 'treat with care' (religere), or 'to bind' (relegate), the latter being close to Sanskrit term used for it, i.e., dharma, from the root 'dhr', expressing the meaning 'to hold fast'.' Roman writer Cicero (106-43 B.C.), in his De Natura Deorum (On the Nature of gods) held that 'religio' is derived from the root 'leg' - meaning 'to take 'to observe'. Leg' is the counterpart of the Greek term 'parateresis' (observation). Roman grammarian Servius (fl. end of 4th cent A.D.), on the other hand, maintained that 'religio' came from another root 'lig' - 'to bind', so that religio meant a 'relationship' between man and God (cf his comm. on Virgil). St. Augustine (354-430 A.D.) uses both the meanings. It is most likely that the earlier one was the original. But the historical Jesus has shown preference for the former as he is reported as saying the Kingdom of God cometh not with parateresis' and adds 'the Kingdom of God is entos humon' (it is *HOD, (Philosophy)Rani Durgavati Univ. Jabalpur (M.P.)

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186 Sramana, Vol 57, No. 3-4/July-December 2006 : realized inwardly). This, probably, may be the reason why Christendom has adopted the meaning 'to bind' in course of its long history. Of several usages of the word 'philosophy', in the present context it is being used for objective, scientific and rational enquiry into the nature of religion. John Caird has made use of the term in exactly this sense. Religion, on its part, connotes all those activities of mankind that relate him with some non-visible ultimate reality (usually known as God). It is a means of ultimate transformation. Philosophical interpretation of religion (more popularly, philosophy of religion) is, then, some kind of objective and rational interpretation of religion. Philosophy of religion presupposes, prior existence of religion and some kind of proximity between the two disciplines. "The philosophical traditions in India, by and large, can be said to be nothing but philosophy of religion. The Buddha had long back instructed his disciples very clearly not to accept the words of their Master unexamined and simply on the ground of sheer respect.2 Samkara also treats reason to be an authority in matters of reality when the question of truth and falsity arises. 3 Religious traditions (sampradayas), on their part make use of reason for defending and propagating their doctrines. With the only exception of the early Madhyamikas even the philosophical systems in India are essentially practical and seek release from the fetters of the bhava (world) or karma and cherish the ideal of moksa. Philosophy here is not mere speculation; it is 'seeing' by "knowing' and by 'being'.4 Like India Greece, Ancient Egypt and Islamic World did not take these two disciplines separately. The Greeks had no word for 'religion'. From Thales onward what we today call religion was included in philosophia. Ancient Egypt also did not know the distinction between religion and philosophy. The Islamic world, although having an exact term for religion (dina), does not share

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Philosophical Interpretations of Religion : 187 the distinction between secular and religious spheres. The Chinese have no word corresponding to religion and have, of late, adopted the term 'Tsun Chiao' from Japanese which was adapted by the latter to suit the modern concept of religion. The case is, however, different in Europe. There we see several marriages and divorces between philosophy and religion through the centuries. The predominant western tradition, as found today, is the combination of Greek Philosophy, Hebrew Religion and Roman state organization. It was Philo Judaeus of Alexandria (c. 20-10 B.C. - 50 A.D. ?) who had combined the Greek and the Jewish traditions when the Hebrew scriptures were interpreted in the light of Greek philosophy which, in its turn, was influenced by Moses. 'Logos' became the first-born son of God. 'The marriage continued till seventeenth century when Spinoza (1632-77) pulled it down. His reaction has been described as 'yes-but'. The 'yes' part permits, to some extent, the external formulation of some of the principles of the traditional religious philosophy. The 'but' part is a statement of a special sense in which Spinoza himself is willing to use that formulation - he would accept a God, but not in its traditional sense. Immanuel Kant (1724-1804) should be given the credit of having technically formulated the phrase' the philosophy of religion.' In 1793 he wrote the famous book Religion Innerhalb der Grenzen der Blassen Vernunft. It is a work depicting religion within the sphere of 'naked reason' or religion within the 'boundary of pure reason'. It is the last major work of the saint-philosopher and is addressed to scholars (the learned world in general). Of four Books of this work, the Second Book became controversial, as, according to the State censure (during the rule of Frederick William II), the essay controverted the teachings of the Bible. Kant's Religion is a work on religion per se. It is important for the understanding of his ethical writings for two main reasons.

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188 Sramana, Vol 57, No. 3-4/July-December 2006 One, it presents his most careful and systematic analysis of the will and its degrees of Potency in volition; two, its Book One contains what Kant considered his clearest and simplest statement of the nature of moral incentives and of the way in which moral pleasures is to be distinguished from pathological pleasure. In 1800 he wrote 'Preface' to Jachmanns Examination of the Kantian Philosophy of Religion with regard to its alleged Similarity to pure Mysticism. His class-room lectures, delivered before 1788 (during the reign of Frederick the Great), were edited after his death by Politz and published at Leipzig in 1817 (second edition, in 1830) under the title Vorlesungen uber die philosophische religionslehre (Lectures on the Philosophy of Religion). Here he expresses the positive and constructive aspects of philosophy of religion. It contains, in simple and direct statements, his central theological beliefs. It has two parts: (i) Transcendental Theology and (ii) Moral Theology. The first part summarizes the theological conclusions arrived at in his first and third critiques. The second one contains the central ethico-religious doctrines of the Critique of Practical Reason and Religion Within the Limits of Reason Alone (the fourth Critique!). After an introductory statement on the moral approach to the knowledge of God, Kant describes God's moral attributes - His holiness, goodness, and justice, and His relation to evil. Then comes a discussion on the certainty of this knowledge of God. This is followed by a consideration of God's relation to the world as its Cause, Creator, and ruler. The Lectures end with a brief examination of revelation and a very sketchy history of natural theology. The strength of Kant's conception of religion is his efforts to separate the form of religion from its substance, the transitory from the abiding. For him the right course is not to go from grace to virtue but rather to progress from virtue to pardoning grace. His religion is anthropocentric and his Religion is a deistic classic. He was convinced in his heart that the world is in the hands of a divine 7

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Philosophical Interpretations of Religion : 189 providence. In private conversations with his friends (especially with his biographer-friend R.B. Jachmann) he spoke out in undeniable testimony to an inner feeling and a genuine conviction of God's existence; and 'in the true sense of the word he was a worshipper of God' (cf. Kant's Biography, pp. 166, 72). Therefore, it was Kant and not G.W.F. Hegel (1770-1831) who coined the phrase "Philosophy of Religion' (Philosophie der Religion), as is found in some of the textbooks on the subject. However, the contribution of Hegel is important and phenomenal. The collection of his classroom lectures also have been published posthumously.' Hegel posited "religion as a self-subsisting transcendent idea that unfolds itself in dynamic expression in course of ever-changing history unfolds itself as a 'positive religion'. John Caird, a disciple of Hegel, has discussed the competency of reason in the province of religion. He states that a philosophy of religion starts with the presupposition that religious ideas can be taken out of the domain of feeling or practical experience and made objects of rational, objective and scientific reflection. According to him there are three major objections to the philosophical treatment of religion and all of them have been refuted by him. He has also established that philosophy of religion is not only possible but imperative, test religion be reduced to dogma and individual faith. The first objection to the philosophical analysis of religion is from the relative character of human knowledge, advocated by Herbert Spencer. If our knowledge is relative, how can we know God (or the Absolute), which is the goal of religion? The Hegelian view is that our knowledge is not relative. The very awareness of relativity indicates its transcendent nature. We cannot declare an object to be limited or relative unless we have the idea of the unlimited or the absolute. The next objection is from the intuitive character of religious knowledge. Rudolf Otto is the best advocate of such a position.

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190 : Sramana, Vol 57, No. 3-4/July-December 2006 Intuitive or the mystical character of religious experience is claimed to be outside the scrutiny of reason. The answer is that the very credibility of intuitive knowledge is provided by reason. In case of a conflict between intuition and non-intuition, the judgement is given by reason. And the supremacy of judicial agency is obvious. The third objection to the possibility of philosophy of religion is from the authoritarian character of religion. It is claimed that religious knowledge is grounded in revelation and this is of divine origin, hence beyond the scope of reason. Samkara could be taken as a advocate of this view in India. Karl Barth represents the European position of this view. The Hegelian answer to this argument is that revelation does not exclude reason. There is no absolute opposition between the two. Distinction between 'contrary to reason' and 'above reason' is also to be made. Moreover, the authenticity to authority is provided by reason itself (manana). The scripture and its followers use reason for defensive as well as offensive purposes. The example of lion and the forest (vana-simha nyaya) is aptly cited to explain the relation in the Indian context. John Caird, on his part, refutes the materialistic position as well to establish the viability of the discipline. He says that matter is not self-explanatory. Matter requires reason to explain its origin and growth. Moreover, even the materialists admit that spirit or reason is a later evolute. How, one may ask, the later evolute could be inferior to the earlier one? Hence the position of the materialists is self-contradictory. For a consistent explanation of their theory they have to depend on reason. Once the basic position of materialism is shaken, the structure collapses and the superiority or reason is established. To come back to the main theme of the discussion, philosophy of religion undoubtedly deals with religion. It discusses issues of origin and development of religion, the relation between religion and philosophy, psychology, history and morality etc. It centers

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Philosophical Interpretations of Religion : 191 round God, his revelation, one's faith and belief towards God. Divine experience and mysticism are also important topics for its discussion. Religious knowledge and religious consciousness make important points of discussion. The problems of religious language, verification, eschatology, immortality, sin and salvation are also discussed in most of the books on philosophy or religion. But the question now is, what is this religion? Historically we find religions, and not religion. We have religions like Hinduism, Christianity, Islam, Jainism, Sikhism, Buddhism etc., but we do not have a (or) the religion which could be followed by a set of people. It is, then, in this denominational sense that we make use of the term 'religion' when we interpret it philosophically? Perhaps not. One might say that as we have denominational philosophies (Indian, Chinese, American etc.) a rational enquiry, So we are not to take by 'religion' various denominations but the essence of all (or at least of the major) religions. One can always detect some common properties universally shared by almost all the religions of the world and this abstraction would be the subject-matter of philosophical interpretation. For instance, we can find an objective sacred reality which man encounters in his experience and reacts, or responds to on his part in a manner that non-religious man does not. This can be an essential aspect of all religions. Thus man, God and the society could be taken as the three properties common to many/most religions and they can be interpreted philosophically. But such an abstract religion, we are afraid, would not involve common man's concern and will be, so to say, lifeless. The task of philosophy of religion is not to create religion but to interpret one. Usually it is the religious practice that is the basis of theorizing, and not the other way round. The essentialist's approach (as exhibited in Swami Vivekananda and Dr. Bhagavandas) might appear fascinating, but will be rejected by the religious man as well as by the religionist. This approach could be the ideal but would prove to

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192 : Sramana, Vol 57, No. 3-4/July-December 2006 be difficult in practice and futile. Should we, then, follow the sectarian approach where we interpret only our religion ? This would be theology. Philosophical approach invites some sort of transcendence of our limits, whether material or mental. If we interpret our own faith in the true sense, it has to be without reservation. If need be, we should refute and reject those articles of faith which do not stand for rational examination. And for such a transcending and daring approach knowledge of other religions, preferably by way of inter-religious dialogue, would be helpful and rewarding. If we have a look at the representative English texts on philosophy of religion, for example, those written by Caird (1880), Hoffding (1906), Galloway (1914), Wright (1922), Edwards (1924), Hick (1963), Smith (1965), Mitchell (1971) and Capitan (1972), we can easily find that most of them have been written from sectarian points of view. They do not take into account other major religious traditions or their problems. Some of them echo fanaticism and arrogance as well, which are so opposed to philosophical aptitude. Hegel Himself idealized Christianity as the absolute religion. Needless to say that there cannot be any absolute religion nor can there be an absolute explanation of our experience. Most of the textbooks written by western scholars on the subject, further, do not mention even the most important concepts of Oriental religions as if they are not aware of the very existence of such other traditions. Those who do know and do make a mention of Eastern religions also at time draw instance, a scholar like Cantwell Smith (one time Director of the Centre for the Study of World Religions, Harvard) could indiscriminately conclude that the 'end' of religion is god. Can this be the concluding remark of one who is award of the non-theistic systems (like Jainism and Buddhism, in India) in the world of religions? Of course, if we take the God to be the ontological goal we can find some Godhood in every religion, but not the psychological goal.

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Philosophical Interpretations of Religion : 193 In this technological age, when our planet has squeezed to a great extent, any author on this subject ignorant or negligent of other important religious traditions cannot be excused. A proper study of the subject requires fair groundings in the history of all the major religions. Today this much is the minimum that is required of a religionist. Besides, studies in philosophy of religion could be pursued better if one has the workable knowledge of some of the languages of the major religions. Thus a scholar, with multilingual background and cross-disciplinary approach, can take up comparative study of religions in the beginning which will lead him gradually to interpret religion philosophically. Then only one will be well-equipped and qualified to pass value-judgements on various concepts belonging to different religions. In addition to these, for better and fuller comprehension of this religion, we require sympathetic and appreciative treading. Without this we shall not be able to grasp even the outer layers thereof, what to talk of the essentials. In the present context Indian scholars (and authors) owe special obligations. Ours is the most religious region on the earth. This land has given birth to several major and minor living religions. We should, at the initial stage, supplement the existing studies (and texts) on the subject by introducing the important concepts of Indian religions. We may mention some of them - karma, rebirth, avidya, moksa, nirvana, jivanamukti, lokasangraha, avatara, Bodhisattva, etc.). Their inclusion may present complete picture of the situation. We must discuss whether Karma is a convenient fiction of Indian philosophy (as per Eliot Deutch of Hawaii) or is its bed-rock, whether avidya is grounded in the individual or in the absolute, whether moksa is an end for mankind, whether nirvana has positive contents and so on. If we introduce these concepts in the courses on religion offered by our universities the task could be expedited. Further, conceptual comparisons will generate new insights

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194 : Sramana, Vol 57, No. 3-4/July-December 2006 into the nature of religions. To be more elaborate on this point, of God, we should take up, along with Plato, Aristotle, Aquinas (1224-74) and Descartes (1596-1650),' the discourse between Varuna and Bhrgu in the Taittiriya, where Brahman has been defined as the creator, the preserver and the destroyer of the world. The argument has briefly been stated in the Brahma-sutrasl of Badarayana and elaborated by Samkara in his commentary thereon. We could also extend the area of this comparison to other traditions. For instance, one can always refer to the mystic thinker Al Ghazali (d. 1111) who in the present context 'anticipates Descartes' cogito and causal argument. Similarly, when we talk of the teleological argument in Psalms (XIX, 1,2), Plato and the English Churchman William Paley (1743-1805), we should not feel shy of referring to the Brahma-sutras where the agency for the design in the world is required to be conscious one (Brahman), and not the Prakrti of Samkhya. "2 Likewise, when we come across the ontological argument in Plato and more specifically in St. Anselm (1033-1109) where the latter says that 'God is that than which nothing greater can be conceived','3 we can not afford to ignore Patanjali whose sutras (I, 23-27) take God to be the climax of omniscience.14 Vyasa (5th century B.C.), while commenting on one of the sutras, clearly anticipates Anselm when he says that God is devoid of a similar excelling agency; if we imagine some other superior being, that one will still be God (cf. Alexander's Ida of the Deity). For him God is the climax of aisvarya (grandeur). 15 The moral argument of Kant has its forerunner in the Karma theory. God is treated as the moral Governor (Karmadhyaksa cf. svet. UP., VI. 11). In addition to these similarities in the context, we should not forget Udayana (10th century A.D.,) whose Nyaya-kusumanjali advances nine arguments for the existence of God and remains a testimony of advanced discussion on the problem of God's existence. Besides, while taking into the account the arguments against the existence of God (as now popular with Death-of-God

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Philosophical Interpretations of Religion : 195 theologians) we should give adequate heed to the arguments formulated by the Jainas, the Buddhists, the Samkhyas and the Vaisesikas to that effect. What is urgently needed is the coordinated effort for some kind of comparative philosophy or religion with cross-disciplinary and sympathetic approach (at least initially in collaboration with Philosophy and Religion departments all over) where one could take up in-depth-study of some of the basic concepts from two or more religions and analyze/interpret them, objectively. We might construct statements about religion which are intelligible within at least two traditions simultaneously. If several of us do such comparative interpretation of religions, in course of time we shall be able to explore almost all the important features of each and every religion. By doing so we shall enrich our own religious traditions and contribute to others as well. Zimmer remarks that when we cross over to other religious traditions and later come back to our own, we come with a new insight."? It will be a transcending realization of our own. Such crossing of the frontiers and coming back to our own will give completer view of our religion and prepare us to appreciate others. An appreciative objectivity is very important for understanding other religions and philosophizing. If we are able to do so, that will be, to quote a theologian friend of mine, "a playful and grateful offering to the sacred'' 18 for, according to Ghazali, 'reason is God's scale on earth'. When we use it for interpreting religion, it is indeed an offering to Him. Gradually by using reason to 'our' religion and then to 'others' we shall advance from philosophical interpretation of religions' to 'philosophical interpretations of (universal) religion'. References 1. Mahabharata, Karna-parva, 69-59; dharanat dharmah 2. tapacchedacca nikasat suvarnamiva panditai), pariksya bhikkhavo! grahyam madvaco na to gauravat.

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196 : Sramana, Vol 57, No. 3-4/July-December 2006 -Tattva Samgraha, k. 3588. 3. Buddirhi nah pramanam sadasatoryathatmyavagame, -S.B., Katha U.P., II, ui. 12. 4. Mundaka UP., (III. 2.9); sa yo ha vai tat param brahma veda brahmaiva bhavati. 5. Cf. Smith, W.C., The Meaning and End of Religion, Macmillan Co., New York, 1962-63 6. Tr. by Greene & Hudson as Religion Within the Limits of Reason Alone, pub. 1934, 60. 7. Hegel's book was published in three volumes in 1832; Eng. tr. by E.B. Spiers, London, 1895. 8. Caird, John, An Introduction to the Philosophy of Religion, 1880. 9. Descartes, R., A discourse on Method, (Meditation III). 10. yato va imani bhutani jayante yen jatani jivanti, yatprayantyabhisarvisanti tadvijijnasasva lad Brahmeti, Taittiriya Up., III, i. 11. janmadyasya yatah, Brahma-sutra, I. 1.2. 12. racananupattesca Ibid., II. 2.1. 13. Anselm, Proslogion, ch., 2-4. 14. tatra niratisayam sarvajna-bijam, Yoga-sutra : 1.25. 15. tacca tasyaisvaryam samyatisaya vinirmuktam, na tavad aisvaryantarea tadatisayate, yadevatisayi syattadeva tatsyat tasmat yatra kastha praptiraisvaryasya sa Isvarah; yasya samyatisaya vinirmuktamaisvaryam sa Isvarah, Vyasa-bhasya on the yoga Sutra. 1.25. 16. karyajona dhrityadeh padat pratayatah sruteh, vakyat samkhyavisesacca sadhyo visvavidavyayah. N.K., V.1. 17. Zimmer, Heinrich, Philosophies of India, New York, 1951. 18. Scott, David, C., "Man : the Teller of Tables', in Vidyajyoti, 5 Quy., May 1978; pp. 213-21.

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BUDDHIST ETHICS AND ITS CONTEMPORARY RELEVANCE Sramana, Vol. 57, No. 3-4 July-December 2006 Dr. R.K. Gupta Buddhism is one of the prime religions of Sramanic tradition which has contributed a lot to the Indian culture and ethos. Buddhism is purely an Indian ideology but Buddha did not follow Indian paradigms. Probably he was the first thinker on earth, who introduced the world with a new idea of human nature and its mundane life. Quintessence of Buddha's ethics is the play of knowledge over desire or destroy it. The teachings of Buddha were oral. They were recollected later on by his followers. The Buddha's code of conduct for the congregation (Samgha) is called Vinayapitaka, which is also useful for ascetic or sentient being. As far as such ethical approaches are concerned the concept of right and wrong, fair and unfair, just and unjust are reflected by either the individuals or by social reactions. So, the central concept of ethics is based on the ideal of social responsibilities. The concept of social responsibility is motivated only by the categorical imperative. Because it is knowable that human being and society are reciprocally related in as much as human being makes society and society makes human being. Society is network of persons of will.' Network Ethics: to co-exist harmoniously with nature and human society. Thus, when we understand society as a whole, then we start working on the Social-Zone. Then we look how to beautify society * Department of Philosophy T.D.P.G. College, Jaunpur

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198 : Sramana, Vol 57, No. 3-4/July-December 2006 in this process, as we are all interdependent. Aristotle also wrote, "One who is unable to live in society or who has no need of society, it means he is sufficient in himself and must be either beast or God." So, one who completely understand it, he does categorically shoulder his responsibility for the world. This interdependence reveals also that in the empirical world dominated by the intellect everything is relative, conditional, subject to birth and death and therefore impermanent. We are to bring out the logical implication of Buddha's saying from a moral point of view. We cannot frame a universal law in which if we do wrong or misconduct to others then the same would be forwarded to us also. The Buddhist can take upon himself certain obligations or resolve to keep certain percents. This possesses the quality of humanity (Vinaya), moral character (Sila), Forgiveness (Ksama), Compassion (Karuna), Charity (Dana), Renunciation (Vairagya), . Non-enmity (Avaira). Accordingly, Buddha prescribed the eight-fold path, that includes (1) Right view (Samyk-ditthi), (2) Right-resolve (Samyak-sankalpa), (3) Right-speech (Samyak-vak), (4) Rightconduct (Samyak-karmanta), (5) Right-livelihood (Samyak-ajiva), (6) Right-effort (Samyak-vyayama), (7) Right-mindfulness (Samyak-smrti), (8) Right-concentration (Samyak-samadhi). This is open to the clergy and the laity alike. Right knowledge is the knowledge of 'Four Arya Truths' and Right resolve means not only to abandon ill-feeling towards others, but also renounce the tendency of committing injurious acts. Right speech is recommended, because some time words are more distressing than swords. This steps requires to restrain ourselves from falsehood, backbiting, harsh language and frivolous talk. Hence to maintain peace in inter-personal relations. Right conduct consist in renouncing of injury, stealing and sexual gratification. Buddhism instructs to adopt moral conduct at every level domestic, social, national and international. Right-livelihood implies the earning by honest means

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Buddhist's Ethics and its Contemporary Relevance : 199 i.e. not to cheat anybody or to adopt corrupt practices. Right-effort includes four sorts of endeavour- (1) not to allow fresh evils, (2) try to obliterate existing evils, (3) try to develop new good idea and virtues. Samyak-karmanta or unselfish actions are needed to materialise the resolution. Seventh is Right-mindfulness means constant self-reminder of the nature of spirit and body, of distressing mental states like doubt, sensuality, malice etc. Last is Right concentration, that has four stages. Third is to experience bliss of equanimity and the fourth is the state of absolute cessation of all suffering. This is the Eight-fold Path contained in the Fourth Noble Truths. In the old books we also find mention of a triple path consisting of sila or right conduct. Samadhi or right concentration and Prajna or right knowledge. They roughly correspond to Darsana, Jnana and Caritra of Jainism. The sila consists ten obligations binding upon the priest, forbid; (1) the taking of life. (2) the taking of that which is not given. (3) sexual Intercourse. (4) the saying of that which is not true. (5) the use of intoxicating drinks. (6) the eating of solid food after midday. (7) attendance upon dancing, singing, music and masks. (8) the adorning of the body with flowers, and the use of perfumes and unguents. (9) the use of seats or couches above the prescribed height. (10) The receiving gold or silver. The first five of these obligations are called pancasila. They are repeated by some persons every day at the pansal, especially by the women. The first eight are called the ata-sil, and they are repeated only on poyadays, or festivals. These obligations are most usually taken in the presence of a priest, who may either be a samanera or an upasampada; but they are from an upasaka, without the intervention of a priest. They may be taken either separately or collectively. When taken to be kept separately, though one should be broken, it does not impair the merit of the rests, but when they are taken to be kept collectively, if one be broken, the whole are impaired.

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200 : Sramana, Vol 57, No. 3-4/July-December 2006 The Sila purifies whatever proceeds from three doorways of the body, the speech, and the mind. No one is able to tell how great is the reward of Sila. The perfume of the flower spreads only in the direction of the wind, but the greatness of him who possesses Sila spreads on all sides without exception. It is as a ladder by which to ascend to the-deva loka; like a gateway that enters upon nirvana. 'Buddha's ethical middle path' is like the 'golden mean' of Aristotle. The Buddhist ethical code springs from Karuna (compassion). The Buddhist doctrine of Karuna calls for a trans-valuation of values through a paradigm shift based on enlightened view of reality of life. It calls for a global ethics of obligations, and not of fights, of responsibility and not of capriciousness of care and concern and cosmic fraternity. The following verse quoted by Suzuki (p. 53, non-awakening Faith is highly pertinent in this context; "Arouse they will, supreme and great, Practice love and sympathy, give joy and protection, Thy love like unto space, Be it without discrimination, without limitation. Merits establish, not for their own sake, But for charity universal, Save and deliver all beings, Let them attain the wisdom of the great way." It touches each and every form of existence. Every existence has intrinsic worth and it must be given due respect. So here this should be the implication of the Buddha's saying, "Bahujana hitaya bahujana Sukhaya". This realization requires propagation and practice of global ethics. The ideal of globalization should not be confined to material sphere in terms of liberalization of trade and commerce. It has to be given a spiritual orientation. Ethics also has to be spiritualistic aiming at universal well-being based on the enlightened principle of selfsameness of all existence. All life is sacred, meaningful and valuable. In contemporary times the

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Buddhist's Ethics and its Contemporary Relevance : 201 Buddhist ethics calls for a new value schema which cares for all and tends all. Because as the contemporary society of today is not as it was a decades back. They are constantly moving forward with new findings and theses. So Buddhism is engaged in many other new areas like conservation of ecology, environment and other social areas. The scientists are also always impressed with the Buddhist theory of mind. I quote here a scientist saying: 'It was the historical Arnold Toynbee who predicted that one of the most significant events of the twentieth century would be the spreading of the Buddhism to the west. For modern psychology, that may be so in a special sense : as a discipline we are awakening to be fact that there is a more ancient science of mind, and perhaps a wiser one, than our own, and that its fullest articulation is in Buddhism (Buddhist ethical codes). The dialogue is not confined to verbal interaction but it entered into laboratory where Buddhist practitioners are examined. The results have been eye opening for the scientists. Western psychologists and cognitive scientists have never imagined that compassion and other positive mental states, when developed could have so strong implication on nervous system. This fact came into light and opened a new chapter for them when they experimented a practitioner in a laboratory. Laboratory experiments on various other aspects are also still going on. Likewise, His holiness the Dalai Lama preached. Contemporary Indian thinkers like Mahatma Gandhi, Ram Krishna, Nehru, Ambedkar etc. emerged as path finders and they were influenced by Buddha's ethics. Mahatma Gandhi has been recognised as the greatest advocate of the dictum that ends and means are one and the same. As he does believe that the roots of violence are wealth without work, pleasure without conscience, knowledge without character, commerce without morality, science without humanity, worship without sacrifice. His ethics of peace is to be distinguished

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202 : Sramana, Vol 57, No. 3-4/July-December 2006 from the conservative plea for peace at any cost. His concept of peace is integrally related to justice. Dr. S. Radhakrishnan, the philosopher diplomat, endeavoured to realise man kind's most cherished dream of a peaceful world through his lectures and articles on "One Earth is One family", "The emerging world society", "International peace", "Our nationality is the Human Race". Jawaharlal Nehru, first prime minister of India, was a firm believer of famous insight of "Vasudhaiva Kutumbakam" i.e. whole world is a family. He propounded the well known Buddha's ethics of "Pancasila", which incorporates five principles of the international code of conduct, leading to peaceful co-existence.? Dr. B. R. Ambedkar favours Buddha's ethics. When Dr. Ambedkar renounced Hinduism he embraced Buddhism. Immanuel Kant also said that there are two things in the worldalways the old and the new-the starry sky and the moral law beneath. All of us want to live a successful life free from tension and worry. The question is how can we achieve it ? Answer lies in adoption of Buddha's ethics. Concepts of interdependence, Eightfold Path and the Pancasila etc. provide and alternative for a better world and human society. Buddha's ethics is the "Sky-lamp" for the contemporary disturbance of the Globe. References 1. Kaul, R.N. Kaul, Introduction Social Philosophy, A.., 1956, p. 202. 2. Hardy, R. Spence, A Manual of Buddhism, New Delhi, 1996, p. 220. 3. Rai Chhaya, India's Contribution to Peace, Moradabad (India), Darshan International, 1999, Vol. 156, p. 46 4. Hardy, R. Spence, A Manual of Buddhism, Aryan Books Interna tional New Delhi, 1996. 5. Visuddhimagga, Niddesi, p. 7, Buddhist's ethics and its contempo rary relevance. 6. Girvetx Harryk, (ed.) Contemporary Moral issue, Wordsworth Com pany, California, 1974. 7. Sumitra Purkayastsa, Business and Professional Ethics, Ibid, p. 41.

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Sramana, Vol. 57, No. 3-4 July-December 2006 ANEKANTAVADA : A WAY TOWARDS WORLD PEACE Dr. Baleshwar Prasad Yadav* Abstract The world today is passing through an unprecedented crisis of non-cooperation, non-fraternity and untranquility. All these have marred the heart and mind of human civilisation. Each and every set of ideas seems to be confronted with in its extreme opposition to another one. One is understood to be wrong if one does not accord to me. A country is proved wicked if it does not follow America. The present scenario has unilaterally shifted towards the lack of sound understanding. In this situation, we may look back to Jaina philosophy for its unique contribution to anekanta thinking as it shows the rays of hope by broadening the way towards world peace. Anekanta philosophy rules out all extremisms and advances the dynamic middle way for restoring peace. Anekantavada is often rendered as the 'Theory of Relativity'. In its opposition, ekantavada is translated as the 'Theory of Absolutism.' The former is also explained by the term syadvada. Mallisena a classical exponent of Jaina Philosophy explains it as follow : " The particle - 'syat' signifies manifoldness. Therefore, syadvada is anekantavada, the doctrine of manifoldness. And that means the acceptance of the view that a single entity is variegated by many and various attributes or properties (dharma), viz., eternal, * Lecturer, Department of Philosophy, Mahatma Gandhi Kashi Vidyapith, Varanasi.

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204 : Sramana, Vol 57, No. 3-4/July-December 2006 non-eternal etc."! We may say it otherwise also that reality is manifold and each entity has a manifold nature - consists of diverse forms and modes of numberless aspects. The knowledge which determines the complete meaning of an object through the employment of one-sided knowledge is partial knowledge. Hence, we should rule out all absolute judgments, otherwise truth would be violated. A valid knowledge is defined as that which gives us knowledge of a thing in its various aspects. All expressions are somehow real. All objects are of multiple characters, hence all things are multi-dimensional? or anekantika views. Views of anekanta (The Jaina theory of multiple facets of reality and truth) may be characterized as follows : Middle Way Practical Anekanta Views Ruling-out Extremisms Creative and Dynamic Thus, this view is regarded as the balanced and synthetic one including all facets of understanding and ruling-out any prejudiced and unilateral dominance of the ideas or thought. Absolute is ideal and it cannot be reached or accessed easily, while anekanta supplies feasible and dynamic method and understanding to tackle the problems of every sort and broadens the ways for development and prosperity. It has the characteristic to include all aspects of knowledge and understanding. Over-organised outfits (political, social or voluntary) supported by ideological fanaticism present their sectarian thoughts of their blind minds as the final truth, while the nature of truth as per anekantavada should be dynamic and of creative attitude. It is fatal

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Anekantavada : A Way Towards World Peace : 205 to treat the relative and the home-made as if they were the Absolute. It is only intellectual clarity which will resolve all conflicts and rivalry. All dogmatic ideas owe their genesis to the partiality of outlook and fondness for a line of thinking to which a person has accustomed himself and confined himself to an inert particularity. This leads one to imperialism and aggressiveness in thought. Today, one man or one country fights with other because their views are dashed against each other, their interest are not rescued and they are challenged by raw or immature understanding of selfishness. Their views are bound to vary because they are guided by different conditions, thoughts and attitudes. Hence, it is unjust to put one to the right side of things and others to the false side. It is difficult enough to make any decision free from partiality. Here, syadvada-anekantavada represents the highest form of impartial and synthesized views to solve the problem of conflicts which wonderfully deserves the gist of creativity and ruling-out any misdeeds treating and causing harms to peace and tranquility to the individuals and the nations. It provides a compromising middle way for development and opens the door of opportunity of negotiations. Lack of understanding and emphasizing extremism cause several 'isms' and conflicts among the individuals and the nations. The philosophy of anekantavada' supplies there the notion to learn - 'Live and let live.' (III) Today, world peace is dangered from all sides of ideas and preparations. We cannot make ourselves safe by enhancing defense-budget, by proliferation of arms, crushing others and enriching our resources through usurpation, or by dominating over indigenous, international and universal means of power and destruction. But, we can make ourselves and other people safe by developing and following the philosophy of anekanta, which will be universally required to fulfill the goal of "Live and let live". It

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206 : Sramana, Vol 57, No. 3-4/July-December 2006 is anekanta which only can lead us help to restore the world-peace. It can enliven friendship with all - based on equality and the desire to solve problems mutually. References : 1. syadityavyayam anekanta-dyotakam tatah syadvado nekantavadah/ nityanityadyaneka-dharma-sAalaika-vastvAhyupagama iti yavat/ Vide Mallisena, Syadavadamanjari, 5ff., (Ed.) Dhruva, A.B., Bombay, 1933. Also vide, Mehta, Dr. Mohanlal, Jaina Dharma Darsana : Ek Samksatmaka Paricaya (Bangalore : Seth Mootha Chhaganmal Memorial Foundation 1999), p. 359. 2. B.K. Matilal, a modern exponent of Jaina Philosophy, states that anekanta views include both 'Yes' and 'No', But it does not mean at all that it has negative approach to consider things. It only points out towards the consideration for even the negative points whether it has some attributes or not, and which creativity can it do. And, thus by such round-up of considering thing makes us aware of some aspects of even the 'Negative'. For details vide chapter - 1. in Shah, Nagin J., Jaina Theory of Multiple Facets of Reality and Truth (Anekantavada), pp 1-16.

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Sramana, Vol. 57, No. 3-4 July-December 2006 THE JAINA TANTRIC YANTRAS Lalit Kumar The Tantra deals with works of magical and mystical formularies, which treat the subject like the creation, destruction of the world, the worship of the god, the attainment of all objects (especially super human faculties) and in the union with the supreme spirit by meditation. This is how the word Tantra is defined in the Sanskrit-English Dictionary of Monier MonierWilliams. The Jaina Tantra specializes in Mantric practices, which are fairly old. In the Jaina tradition, it is held that Mahavira himself was an extraordinary Mantric and had converted many persons in his fold. Similar stories are also related to Buddha. In Jainism, the Tantrasastra did not develop to the extent as it had developed in the case of Buddhism and Hinduism. The Mantrasastra promised destruction of the karmas in Jainism. But in course of time, Mantric and Tantric powers were cultivated for lower and selfish gains. A number of such mantras also evolved in Jaina religion, of which Bhairava-padmavati-kalpa is a well known example. In the present context the term mantra means a tool or a formula such as a Mantra-Yantra or a Mantra-Tantra. Pictorial depiction of these diagrams on paper or cloth is generally referred to as Mantra-Yantra patas. The Yantra-patas are the objects of meditation. Of all the mystic diagrams and the mantra, the most important and oftrepeated mantra of the Jainas, is the Pancanamaskara or Navakara mantra. It calls for homage to the five most revered ones Paramesthins (those who are situated in the highest stage) : 'Homage to the omniscient ones (Arhat), Homage to the liberated * Director Recoworat India 31, Satyam Bunglow, Vastrpur, Ahmedabad. -

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208 : Sramana, Vol 57, No. 3-4/July-December 2006 ones (Siddha), Homage to the teachers (Ayariya), Homage to the preceptors (Uvajjhaya), Homage to all monks (Sahu) in the world. The earliest reference to the Pancaparmesthins is found, in part, in about the first century B.C. Later, it was expanded into the five invocations by Puspadanta in about the second century A.D. Manatungacarya (c. late six century A.D.) composed the Navakarasarathavana. This mantra is believed to burn away the karmic knots and helps in liberation. But new elements were added to the rituals, gradually. The most important being the Navapada, it constitutes the Pancaparamesthins and four doctrinal principals of right knowledge (samyak-jnana), right faith (samyak-darsana), right practice (samyak-caritra), and right austerity (samyak-tapa). The emergence of tantric elements in Jaina hymnic literature is very well analysed by Prfo. M.A. Dhaky. He writes, "...a whole class of hymnic literature began to appear which is overtly magical, pretending at first to the curing of ailments, snake bites, etc., but eventually went as far as acquiring supernatural powers and dialectical skills (for the monks) and obtaining worldly wealth (for the lay followers). This mantric and tantric trend entered and took firm root in the Nirgrantha Church, despite injunctions against magic, sorcery, prognostications and prophesies in the early Agamas.' He goes on to add, "under the influence of prevailing religious climate and popular orientations in post-Gupta times, it soon became tantric (as was the case a little earlier with the Buddhists). A plethora of tantric hymns as a consequence is known both from the northern as well the southern Nirgranth Church." The Navapada or the Siddhacakra is one of the most popular yantras of the Jainas. It is the circle of the liberated ones. It is believed to be the most auspicious of all the auspicious things. The Sripalarasa, a very popular story, relates the magical power of the Siddhacakra. It says, "Those without wealth attain riches and the childless get sons, none except the enlightened can appreciate the Siddhacakra". A basic diagram of the Siddhacakra consists of the four lotus petals attached to a circle in the centre. It is occupied by the Arihanta who is seated in padmasana under an umbrella. Above

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The Jaina Tantric Yantras : 209 his is shown the Siddha in red colour. On the right is shown the Acarya in yellow, to the left Upadhyaya in blue and at the bottom Sadhu in black. Remaining four petals, in the inter-mediary directions, are inscribed with the salutations to the four doctrinal principals of right knowledge, faith, practice and austerity. In the Digambara scheme these are replaced by Jina image, Jina temple, dharmacakra and the sruta (the scripture). The Rsimandala, the Vardhamana-vidya and the Surimantra are the three most popular tantric diagrams worshipped by the monks. The Vardhamana-vidyapatas mostly date from the middle of the thirteenth century; but its antiquity can be traced back to the first century A.D.2 The Vardhamana-vidya is recited on the occasion of conferring the title of an upadhyaya on a Jaina monk. In the Vardhamana-vidyapata, the principal figure of Mahavira Vardhamana occupies the central position. Similarly in the Surimantra, the obeisance is paid to Gautama, who occupies the central position in the diagram. The Rsimandala Yantra incorporates all the twenty-four Jinas along with the pancaparamesthins. In this yantra the twenty-four Jinas are shown seated on the figure of Om hris in the centre. Om hrim is the key syllable which is derived from Om arham. It represents the pancaparamesthins. It is a beautiful depiction of the two major elements mentioned above of the Rsimandala -yantra. This yantra also incorporates a number of syllables and antonations including the thirty-two enigmatic syllables beginning with kmlvryum to Ksmlvryum (it excludes na and la). All these bija-mantra and kutaksaras are common to both the Hindu and the Buddhist mystic diagrams. Besides the Navakara and mystic syllables, the Jaina mantra and yantra (patas) also incorporates Yaksa-yaksi, Vidyadevis, Dikapalas, and Navagrahas. Brahamanical dieties like Siva, Brahma, Bhairava, Sixty-four yoginis have also made their way in various mystic diagram of the Jainas in the later medieval period. 1. M.A. Dhaky, "The Jina image and the Nirgrantha agamic and hymnic imagery", in the Sastric Tradition in Indian Art, Heidelberg, 1985, 104. 2. U.P. Shah, "Vardhamana-vidya Pata", JISOA, Vol. IX, 1941, 50-51.

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 jaina jagat akhila bhAratIya zrI jaina zvetAmbara mUrtipUjaka yuvaka mahAsaMgha kA mumbaI meM yugAntarakArI adhivezana sampanna ekatA, saMgaThana, sevA, sukhakAritA va svadharmI bhakti ke saMkalpa ke sAtha sudeva-suguru-sudharma kI chatrachAyA meM akhila bhAratIya zrI jaina zvetAmbara mUrtipUjaka yuvaka mahAsaMgha kA yazasvI yugAntarakArI sAtavAM rASTrIya adhivezana 16 va 17 sitambara, 2006 ko zrI AdIzvara bhagavAna jaina maMdira, bhAyakhalA, mumbaI ke prAMgaNa meM apUrva harSollAsa ke sAtha sampanna huaa| parama pUjya AcArya pravara zrI rAjayazasUrIzvara jI ma.sA., parama pUjya paMnyAsa pravara zrI muktisAgara jI ma.sA., parama pUjya paMnyAsa pravara zrI abhayaratnasAgara jI ma.sA., parama pUjya paMnyAsa pravara zrI rAjahaMsa vijaya jI ma.sA., parama pUjya paMnyAsa pravara zrI jayaprabha vijaya jI ma.sA., parama pUjya muni zrI nayapadmasAgara jI ma.sA. Adi gurubhagavaMtoM kI pAvana nizrA meM 16 sitambara kI prAta: 10.00 baje adhivezana kA zubhArambha huaa| sabhAmaNDapa kA udghATana guru bhagavaMtoM kI nizrA meM mahAsaMgha padAdhikAriyoM ne phIte meM lagI gAMTha khola kara kiyaa| parama pUjya AcArya pravara zrIrAjayazasUrIzvara jI ma.sA. ke maMgalAcaraNa ke turanta bAda samaveta rUpa se maMgala dIpa prajvalita kiyA gyaa| ___ mumbaI yuvaka mahAsaMgha ke adhyakSa zrI bharatabhAI zAha ne apane svAgata bhASaNa meM adhivezana meM padhAre sabhI pratinidhiyoM kA svAgata kiyaa| yuvaka mahAsaMgha ke rASTrIya mahAmaMtrI zrI bhaMvaralAla dozI evaM rASTrIya adhyakSa zrI lalita kumAra nAhaTA ne apanA udbodhana diyaa| indaura se padhAre hrIMkAra giri tIrtha ke saMsthApaka zrI navInabhAI koThArI (penajaoNna vAle) ne pUjya muni zrI kA agalA cAturmAsa hrIMkAra giri tIrtha meM tathA yuvaka mahAsaMgha kA AThavAM rASTrIya adhivezana indaura meM karane kA nivedana kiyaa| parama pUjya AcArya pravara zrI rAjayazasUrIzvara jI ma.sA. ne adhivezana meM padhAre pratinidhiyoM ko saMbodhita karate hue kahA ki hameM ekatA ke saMdarbho ko puna: rekhAMkita karanA hogaa| parama pUjya paMnyAsa pravara zrI rAjahaMsavijaya jI ma.sA. ne

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jaina jagat : 211 yuvaka mahAsaMgha kI mukta hRdaya se prazaMsA kii| dUsare dina 17 sitambara ko dIpa prajvalana ke sAtha prathama satra AraMbha huaa| Aja parama pUjya gurudeva zrI vijayavallabha sUrIzvara jI ma.sA. kI 52vIM svargArohaNa tithi thii| zrI sumeramala jI bAphanA evaM anya vaktAoM ne guru vallabha kA smaraNa kiyaa| parama pUjya paMnyAsa pravara zrI muktiratnasAgara jI ma.sA. kA udbodhana huA- kaise kareM jIvana kA jIrNoddhAra? vidhAyaka zrI maMgalaprabhAta jI lor3hA ne kahA ki jainoM kA rAjanIti meM praveza va varcasva Aja kI sabase bar3I AvazyakatA hai| nirvAcita sabhI padAdhikAriyoM kA tilaka kara, sAphA pahanAkara sammAna kiyA gyaa| isake uparAnta mumbaI yuvaka mahAsaMgha dvArA adhivezana ke mukhya lAbhArthI zrI campAlAla jI kizoracandra jI vardhana, jaina DaoNkTarsa pheDarezana ke padAdhikAriyoM tathA zrI pArasamala jI guMdecA kA jina pratimA ke rUpa meM smRti cihna arpita kara sammAna kiyA gyaa| mahAsaMgha kI mAsika patrikA 'yuvaka mahAsaMgha' ke pravezAMka kA vimocana zrI prakAza jI kAnUMgo ke karakamaloM se sampanna huaa| isI zrRMkhalA meM cha:rIpAlita saMgha ke aitihAsika Ayojana ke lie rASTrIya mahAmaMtrI zrI bhaMvaralAla jozI kA sammAna kiyA gyaa| dopahara ke bhojanAvakAza ke bAda dUsare dina kA dUsarA satra AraMbha huaa| parama pUjya AcArya zrI zreyAMsasUrIzvara jI ma.sA. ne jaina zAsana meM yuvakoM kI bhUmikA para gujarAtI meM udbodhana diyaa| apane prathama adhyakSIya udbodhana meM navanirvAcita rASTrIya akSyakSa zrI gautama pI. jaina, cennaI ne sabhI ko dhanyavAda dete hue, sabhI kA AbhAra mAnate hue kahA ki hama yuvaka mahAsaMgha ko UMcAI para le jaayeNge| isI ke sAtha zreSTha kArya sampAdana ke lie vArSika sammAnoM kI ghoSaNA huii| rAjyastara kA samrATa samprati sammAna yuvaka mahAsaMgha, dillI ko; jilA stara kA maMtrIzvara vastupAla tejapAla sammAna yuvaka mahAsaMgha, sUrata ko tathA ikAI stara kA bhAmAzAha sammAna ahamadAbAda kI ambAvAr3I ikAI ko pradAna kiyA gyaa| do vyaktigata sammAna ke rUpa meM zrI lalita jI dugar3a, jayapura ko zreSTha yuvaka ratna sammAna tathA zrI mukeza DI. vardhana, mumbaI ko yuvaka ratna sammAna se sammAnita kiyA gyaa| mumbaI yuvaka mahAsaMgha ke mahAmaMtrI zrI prakAzabhAI zAha ne sabhI ke prati dhanyavAda jJApita kiyaa|

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212 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 zrI AdinAtha jaina TrasTa dvArA Ayojita niHzulka kRtrima aMga vitaraNa zivira cennaI, AdinAtha jaina TrasTa, cUlai, cenaI evaM bhagavAna mahAvIra vikalAMga sahAyatA samiti jayapura, koTA, cennaI ke saMyukta tattvAvadhAna meM Ayojita sAtaveM pandraha divasIya ni:zulka kRtrima aMga vitaraNa zivira kA Ayojana AdinAtha jaina TrasTa, cennaI dvArA tArIkha 15.7.2006 se 29.7.2006 taka zrI mAlU jaina bhavana, cUllai, cennaI meM rakhA gayA thaa| isa avasara para aruNa vijayajI ma.sA. evaM sAdhvI zrI sulocaNAzrIjI, zrI sulakSaNAzrIjI Adi ThANA kI upasthiti ullekhanIya rhii| isa zivira meM vhila ceyara 130, TrAIsAIkila 184, vAlkara 17, zravaNayaMtra 538, kelIparsa HKFO 308, KAFO 1709, AFO 556, KB 898 A.K. 384, kRtrima hAMtha 108, vaizAkhI 589, kenIgArDa 11, resigazUja 45, henDaspalenDa 36, bresa 1 vAlkIMga 985, vAlkIMga sTrIka vAlkara-734, aise milA kara 7235 logoM ko sahAyatA pahu~cAI gii| rAjya sabhA ke adhyakSa AvaDIyappana ke sAtha jaina tathA vaiSNava samAja ke aneka gaNamAnya vyakti maujUda the| zrI AvaDIyappana ne isa zivira kA avalokana kiyA aura AdinAtha jaina TrasTa ke mohana-manoja kI bhI sarAhanA karate hue kahA ki eka dina meM apAhija logoM kA ilAja sarakArI aspatAla meM nahIM hotaa| binA aspatAla ke AdinAtha jaina TrasTa ne pUre rAjya ke logoM kA ilAja karake jaina samAja kA nAma rozana kiyaa| isa zivira ke samApana dina tamilanADu ke rAjyapAla zrI surajIta siMha GWALL NG SA

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jaina jagat : 213 baranAlA ne pUre zivira ko dekhA aura apane hAthoM se vikalAMgoM ko kRtrimaaMga, kailIparsa, vaizAkhiyAM Adi vitaraNa kiyaa| kAryakrama kA zubhArambha aruNavijayajI ma.sA. ne maMgalAcaraNa se kiyaa| maMgalAcaraNa ke bAda unhoMne apane pravacanoM meM pratyeka vyakti ko bhagavAna mahAvIra ke batAye rAste para calane ko prerita kiyaa| unhoMne pradeza sarakAra kI AlocanA karate hae kahA ki pradeza sarakAra paza hiMsA evaM mAMsAhAra ko bar3hAvA de rahI hai| unhoMne rAjyapAla se anurodha kiyA ki ve isa Adeza ko badala deM aura rAjya ko zuddha zAkAhArI banAne kA prayAsa kreN| zrI hasamukha jaina gAMdhI 'yuvAratna' se sammAnita bhagavAna gommaTezvara bAhubalI mahAmastakAbhiSeka mahotsava 2006 ke avasara para mahotsava rASTrIya samiti evaM madhyAMcalIya kalaza AvaMTana samiti ke mAdhyama se kiye gaye utkRSTa kArya hetu jagat guru svastizrI bhaTTAraka cArukIrti svAmI jI mahArAja dvArA 16 julAI ko zravaNabelagolA meM Ayojita bhavya evaM garimApUrNa kAryakrama meM sahastrAdhika bhaktoM evaM variSTha sAmAjika netRtva kI upasthiti meM digambara jaina samAja ke agraNI yuvA netA zrI hasamukha jaina gAMdhI ko 'yuvAratna' kI upAdhi se sammAnita kiyA gyaa| ye kSaNa sampUrNa ma.pra. evaM chattIsagar3ha hetu gauravapUrNa the| isa avasara para pUjya muni zrI amitasAgara jI mahArAja evaM anya aneka saMgagaNa bhI upasthita the| isa avasara para apane AzIrvAdAtmaka saMbodhana meM pUjya svAmIjI ne kahA ki ve varSa 2006 meM sampanna hue samAroha ke samAna hI varSa 2018 meM hone vAle mahAmastakAbhiSeka samAroha meM koI rASTrIya dAyitva kA nirvahana kreN| saikar3oM bhaktoM kI upasthiti meM isa avasara para zrI hasamukha gAMdhI ko badhAiyA~ preSita kI giiN| jJAtavya hai ki zrI hasamukha jaina gAMdhI di. jaina mahAsamiti madhyAcala ke adhyakSa tathA rASTrIya saMyukta mahAmaMtrI ke rUpa meM apanI sevAyeM dene ke uparAnta vartamAna meM digambara jaina sozala grupa pheDarezana ke upAdhyakSa ke rUpa meM apanI sevAyeM pradAna kara rahe haiN| Apake saMyojakatva meM prakAzita digambara jaina tIrthakSetra nirdezikA ko sampUrNa digambara jaina samAja dvArA bahuta sarAhA gyaa| udyoga vyApAra ke kSetra meM bhI Apa ma.pra. kolDa sToreja esosiyezana tathA ma.pra. pharTilAijara esosiyezana ke saciva ke rUpa meM apanI sevAyeM pradAna kara rahe haiN|

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214 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 mahAsatI zrI vijayazrI jI ma.sA. 'AryA' kI pI-eca.DI. kI maukhika parIkSA sAnanda sampanna pharIdakoTa, di. 9.9.06,Agama vijJAtA pUjyA mahAsatI zrI vijayazrIjI ma.sA. kI pI-eca.DI. kI maukhikI parIkSA hetu padhAre pUrvAMcala vizvavidyAlaya ke rIDara DaoN. aruNa pratApa siMha evaM lADanUM vizvavidyAlaya ke rIDara DaoN. azoka kumAra jaina kA zrI saMgha, pharIdakoTa kI ora se sammAna kiyA gyaa| pharIdakoTa ke pradhAna DaoN. subhASa jaina ke netRtva meM yahA~ ke samasta padAdhikAriyoM ne ina mahAnubhAvoM kA mAlA, zAla evaM pratIka cihna dekara svAgata kiyaa| mahAsatI vijayazrIjI ne Apa logoM ko apanA sAhitya bheMTa svarUpa pradAna kiyaa| isa avasara para phirojapura ke pro. zrI navistalAlajI jaina ne mahAsatIjI kI zikSA ke kSetra meM prApta upalabdhiyoM kI jAnakArI dii| DaoN. azoka kumArajI jaina ne mahAsatI jI ke zodhakArya kI bhUribhUri prazaMsA karate hue zrI saMgha ke sadasyoM ko aise durlabha aitihAsika graMtha ko prakAzita karavAne kI preraNA dii| DaoN. aruNa pratApa siMha ne apane vaktavya meM kahA ki maiM isa graMtha ko dekhakara pahalI bAra meM hI prabhAvita ho gayA thaa| dasa hajAra zramaNiyoM ke yogadAnoM kA saMkalana kara mahAsatIjI ne eka abhUtapUrva bheMTa jinazAsana ko dI hai| mahAsatI vijayazrIjI ma.sA. ne apane zodhakArya ko DaoN. sAgaramalajI jaina, nidezaka, prAcya vidyApITha, zAjApura ke kuzala nirdezana evaM gurujanoM ke AzIrvAda se sampanna honA batAyA sAtha hI sAdhvI jIvana ke aneka muddoM para aitihAsika dRSTi se prakAza ddaalaa| sAdhvI pratibhAzrI jI ne apanI guruNI ke athaka parizrama lagana aura isa mArga meM Ane vAlI aneka kaThinAiyoM

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jaina jagat : 215 kA jikra kiyaa| sabhA kA suMdara saMcAlana saMgha ke maMtrI zrI vikrama jaina ne kiyaa| durlabha hastalikhita grantha pradarzanI dazalakSaNa parva ke antargata 2 sitambara se 8 sitambara taka khaNDelavAla bhavana, chiMdavAr3A meM anekAnta jJAna maMdira zodha-saMsthAna, bInA dvArA durlabha, hastalikhita grantha pradarzanI kA anUThA Ayojana kiyA gyaa| pradarzanI meM 1500 varSa prAcIna tAr3apatrIya pANDulipiyAM, 700 varSa prAcIna grantha, sacitra pANDulipiyAM, kASThaphalaka, AmaMtraNa pAtiyAM, posTakArDa para aMkita tattvArthasUtra ke dasa adhyAya, svarNalikhita bhaktAmara stotra Adi bahumUlya anamola kRtiyoM ko dekhane ke lie jaina samAja ke alAvA jainetara bandhuoM kA umar3A janasailAba nagara meM carcA kA viSaya banA rhaa| pradarzanI meM pradarzita sAmagrI ko dekhakara hara draSTA ne anekAnta jJAna maMdira zodha saMsthAna, bInA ke 'zAstroddhAra zAstra surakSA abhiyAna' ke kAryoM kI dila kholakara sarAhanA karate hue apanA yathAyogya sahayoga bhI pradAna kiyaa| saMsthAna dvArA prakAzita sAhitya kI bhI khUba sarAhanA saMskRta, prAkRta evaM hemasAhitya ke prakANDa vidvAna pro. satyaraMjana banarjI zrI hemacandrAcArya candraka puraskAra se sammAnita ahamadAbAda, 24.9.06 ko prAkRta evaM saMskRta ke viziSTa vidvAna pro. satyaraMjana banarjI ko zrI hemacandrAcArya candraka puraskAra se sammAnita kiyA gyaa| yaha puraskAra pUjyapAda jainAcArya zrI vijaya sUryodaya sUrIzvara jI tathA unake ziSya AcArya zrI vijaya zIlacandrasUri kI preraNA se kAlikAla sarvajJazrI hemacandrAcArya kI nauvIM janmazatAbdI para sthApita TrasTa dvArA diyA gyaa| isa avasara para aneka vidvAna evaM gaNamAnya vyakti upasthita the| bI0 ela0 insTITyUTa, dillI meM bhAratIya yoga paramparA ke pariprekSya meM jaina yoga viSayaka tridivasIya antarrASTrIya saMgoSThI sampanna bhogIlAla laheracanda bhAratIya saMskRti mandira, dillI tathA zrI jaina nAkoDA pArzvanAtha tIrtha TrasTa ke saMyukta tattvAvadhAna meM dinAMka 7-9 disambara 2006 ko naI dillI sthita iNDiyA iMTaranezanala senTara meM bhAratIya yoga paramparA ke pariprekSya meM jaina yoga viSayaka antarrASTrIya saMgoSThI kA Ayojana huaa| isameM deza-videza se 60 se adhika vidvAnoM ne bhAga liyA tathA 26 vidvAnoM ne apane zodha

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216 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 patra prastuta kiye| jo vidvAna isa saMgoSThI meM upasthita rahe unameM mukhya haiM- svAmI veda bhAratI, DA0 nAmavara siMha, DA0 je0 bI0 zAha, pro0 dayAnanda bhArgava, pro0 krisTophara ke0 caipela, pro0 lArA kArnela, pro0 piotra balkovija, samaNI malliprajJAjI, pro0 vimalA karNATaka, pro0 kokilA zAha, pro0 zaziprabhA kumAra tathA samaNI maMgalaprajJA aadi| prAkRta bhASA ke saMvardhana meM vIra kuMvara siMha vizvavidyAlaya, ArA (bihAra) kA sarAhanIya yogadAna prAkRta bhASA aura usakA bahuvidha sAhitya saMskRta, hindI tathA anya Adhunika bhASAoM ke bIca kI kar3I rahI hai| prAkRta bhASA meM jahAM jaina sAhitya ke samasta mUlagraMtha nibaddha haiM vahIM uccakoTi ke dharma-nirapekSa sAhitya bhI haiM / kintu isa bhASA kA durbhAgya rahA hai ki ise vaha pratiSThA nahIM milI jisakI yaha adhikAriNI hai| yaha isI se spaSTa ho jAtA hai ki yaha viSaya Aja bhI / saMghaloka sevA Ayoga tathA kaI pradezoM kI rAjya loka sevA Ayoga kI parIkSA ke liye cayanita viSayoM meM apanA sthAna nahIM banA skaa| bihAra pradeza ke kaI vizvavidyAlayoM meM isa viSaya kI par3hAI inTaramIDieTa stara tathA (snAtaka mahAvidyAlayoM meM) vizvavidyAlaya stara para san 1955-56 se ho rahI hai| kintu aparihArya kAraNoM se bihAra iNTaramIDieTa zikSA pariSad se prAkRta kA nAma haTA diyA gayA thaa| kucha vidvAnoM ke athaka prayAsoM ke kAraNa puna: prAkRta ko eka viSaya ke rUpa meM pratiSThApita kiyA jA skaa| vIra kuMvara siMha vizvavidyAlaya ke prAkRta evaM jaina zAstra vibhAgAdhyakSa pro0 rAmajI rAya ne isa prAkRta bhASA ko usakA ucita sthAna evaM sammAna dilAne kA bIDA uThAyA hai| isa kArya meM unheM vizvavidyAlaya ke kulapati pro0 rAmapAla siMha, pratikulapati pro. devamuni prasAda tathA unake sahayogiyoM- pro0 candradeva rAya, pro0 jaTAzaMkara ThAkura, DA0 kAminI sinhA, pro0 zrIrAma ojhA, pro0 rAmajanama zarmA, pro0 sudarzana mizra Adi kA unheM pUrA samarthana mila rahA hai| pro0 rAya ne apane sadprayAsoM se prAkRta ko kaI mahAvidyAlayoM meM naye viSaya ke rUpa meM mAnyatA dilAkara prAkRta kA paThana-pAThana prArambha karavAyA hai| pro0 rAmajI rAya isa sadkArya hetu badhAI ke pAtra haiN| nal

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jaina jagat : 217 vIra ku~ara siMha vizvavidyAlaya, ArA dvArA jArI adhisUcanA vizvavidyAlaya dvArA jArI eka vijJapti ke anusAra vidvat pariSad ke dinAMka 7.3.2005 ke prastAva para abhiSad kI baiThaka ne dinAMka 7.1.2006 ko nirNaya liyA ki mAnavikI, samAja vijJAna, vANijya tathA vijJAna saMkAya meM uttIrNa snAtakoM ko snAtakottara prAkRta evaM jaina zAstra vibhAga meM nAmAMkana kI svIkRti pradAna kI jAtI hai| zrI kRSNa kumAra karaNa ko pI-eca0 DI0 upAdhi zrI kRSNakumAra karaNa, sahAyaka vijJAna zikSaka, kSatriya ucca mahAvidyAlaya, phatehapura, paTanA ko vIra kuMvara siMha vizvavidyAlaya, ArA dvArA unake zodha-prabandha "apabhraMza-kAvya karakaNDacariu kA sAMskRtika adhyayana" para pI-eca0 DI0 upAdhi pradAna kI gayI hai| Apane apanA zodha-prabandha pro0 rAmajI rAya, prophesara evaM adhyakSa, snAtakottara prAkRta evaM jaina zAstra bibhAga, vIra kuMvara siMha vizvavidyAlaya, ArA ke kuzala nirdezana evaM mArgadarzana meM pUrA kiyaa| akhila bhAratIya prAcya vidyA sammelana meM DA0 sudarzana mizra puraskRta sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI meM dinAMka 4-6 navambara ko Ayojita 42veM Ala iNDiyA oriyenTala kAnphrensa meM hajAroM vidvAnoM ke sAtha sahabhAgI DA0 sudarzana mizra. pradhAnAcArya, brahmarSi sahajAnanda sarasvatI mahAvidyAlaya, bacarI-pIro, (vIra kuMvara siMha vizvavidyAlaya, ArA) ko unake zodha-patra kI utkRSTatA ke AdhAra para muni puNyavijaya puraskAra se puraskRta kiyA gyaa| sammelana ke mahAsaciva ne ukta puraskAra pramANa patra ke sAtha DA0 mizra ko pradAna kiyaa| dhyAtavya hai ki DA0 mizra saMskRta, prAkRta evaM jaina darzanake sammAnita vidvAna haiN|

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zramaNa, varSa 57, aMka 3-4 julAI-disambara 2006 pArzvanAtha vidyApITha ke prAGgaNa meM pArzvanAtha vidyApITha meM "zramaNa paramparA kA bhAratIya saMskRti evaM paryaTana ko avadAna' viSayaka tridivasIya rASTrIya saMgoSThI sampanna ___ vaaraannsii| 23-25 disambara, 2006, saMskRti mantrAlaya, bhArata sarakAra, naI dillI ke sahayoga se pArzvanAtha vidyApITha evaM kSetrIya sAMskRtika kendra (saMskRti vibhAga), vArANasI ke saMyukta tattvAvadhAna meM "zramaNa paramparA kA bhAratIya saMskRti evaM paryaTana ko yogadAna'' viSayaka eka tridivasIya rASTrIya saMgoSThI kA Ayojana pArzvanAtha vidyApITha, vArANasI meM kiyA gayA jisameM deza ke kone-kone se lagabhaga 50 vidvAnoM ne bhAga liyaa| saMgoSThI kA udghATana bhAratIya dArzanika anusaMdhAna pariSada, naI dillI ke sadasya saciva pro0 esa0 Ara0 vyAsa ne kiyaa| Apane apane adhyakSIya sambodhana meM saMskRti ke saMrakSaNa meM Ama jana evaM yuvA buddhijIviyoM kI bhAgIdArI para jora dete hue kahA ki bhAratIya saMskRti evaM paryaTana kA vikAsa vibhinna saMskRtiyoM ke pArasparika sahayoga evaM unake acche guNoM ke grahaNa evaM burAiyoM ke tyAga se hI sambhava hai| vidyApIta evaMTIga bhAratika kendra sarakAMta vibhAga yArAvAsa yamA paramparAkA bhAratIya saMskrati Tana ko avadAna / cALanAtha SATH

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pArzvanAtha vidyApITha ke prAGgaNa meM : 219 saMgoSThI ke mukhya atithi zrI vI0 vI0 siMha vizvena, maNDalAyukta vArANasI ne kahA ki zramaNa paramparA ke mUlya evaM Adarza Aja ke sAmAjika antardvandvoM se nipaTane evaM acche samAja ke nirmANa meM atyanta prabhAvI ho sakate haiN| vartamAna samaya meM vyApta bhaya evaM asantoSa ke vAtAvaraNa meM zramaNa darzana eka naI rozanI dikhA sakatA hai jisake lie hama buddhijIviyoM ko Age AnA hogaa| saMgoSThI kA viSaya pravartana karate hue pro0 sAgaramala jaina, saciva, pArzvanAtha vidyApITha ne kahA ki bhAratIya saMskRti ke vAstavika svarUpa ko samajhane ke lie anya saMskRtiyoM ke pArasparika AdAna-pradAna ke pakSoM ko sahI DhaMga se udghATita karanA hogaa| prophesara jaina ne kahA ki zramaNoM kA mukhya kAryakSetra hI paryaTana rahA hai jisameM cAturmAsa ko chor3akara varSa ke zeSa ATha mahInoM meM pratyeka zramaNa ko nirantara bhramaNazIla rahane kA vidhAna kiyA gayA hai jisase unake mana meM Asakti kA tyAga ho aura deza kI vibhinna bhASAoM evaM loka saMskRtiyoM ko jAnane aura samajhane kA avasara prApta ho ske| viziSTa vaktA ke rUpa meM jaina vizva bhAratA saMsthAna, lADanUM, (rAjasthAna) ke pUrva kulapati pro0 rAmajI siMha ne vArANasI ko bhagavAna ziva, mahAtmA buddha evaM bhagavAna pArzvanAtha kI triveNI se sambodhita karate hue zramaNa paramparA, vaidika saMskRti evaM lokAyata kI triveNI ko bhAratIya saMskRti kA mUlAdhAra btaayaa| pro0 siMha ne isa bAta para jora diyA ki haThadharmitA aura kaTTaravAda bhAratIya saMskRti evaM darzana ke kabhI bhI vAhaka nahIM bana sake, isIlie sApekSatAvAda ke siddhAnta para calakara hI sAmAjika varga saMgharSa se mukti evaM vyakti ke naitika jIvana kA vikAsa kiyA jA sakatA hai| vyakti ko jJAna kSetra kI taraha bhAva kSetra meM bhI sApekSatA kA siddhAnta apanAnA hogA, kyoMki AgrahapUrvaka vicAroM kI abhivyakti hI hiMsA hai aura jaina darzana tathA gA~dhI darzana ne ahiMsA kA saMdeza dekara samAja ko eka naI dizA dI hai jisakI vartamAna vizva ko sabase adhika jarUrata hai| udghATana satra meM pA~ca mahattvapUrNa jaina granthoM-Universal Massage of Lord Mahavira by Shri Dulichand Jain, Kanayapahuda (English Translation), Advance Glossary of Jaina Terms by Dr. N. L. Jain, Jaina Philosophy of Language by Dr. Sagarmal Jain, tathA madhyakAlIna hindI jaina sAhitya para jaina darzana kA prabhAva, dvArA- DA0 bI0 rameza gadiyA, kA vimocana kiyA gyaa| saMsthAna tathA saMgoSThI kA paricaya evaM svAgata karate hue saMsthAna ke kAryakArI nidezaka DaoN0 zrIprakAza pANDeya ne uttara pradeza meM 18 tIrthaMkaroM kI mahattvapUrNa janmasthalI ke kAraNa ise sAMskRtika paryaTana ke mAnacitra

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220 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 para lAne kI apIla kii| isa saMgoSThI ke kula 10 satroM meM lagabhaga 70 vidvAnoM ne apane zodha AlekhoM kA vAcana kiyaa| jina vidvAnoM ne apane Alekha par3he unameM mukhya haiM- samaNI kusuma prajJA ( dezATana evaM prAcIna yAtAyAta-patha), samaNI jyotiprajJA (bhAratIya saMskRti ko zramaNa paramparA kA yogadAna), pro0 nandalAla jaina (jaina paramparA aura paryaTana), pro0 bhAgacanda jaina (jaina purAtattva aura mUrtikalA), (pro0 rAmajI rAya paryaTana sthala rAjagIra ke vikAsa meM jainoM kA avadAna), pro0 sudarzana mizra (bihAra ke jaina paryaTana sthala- eka avalokana), DaoN0 pANDeya ajayazaMkara (paryaTana kA kendra vaizAlI), pro0 saMghasena (zramaNa paramparA ko DaoN0 bhImarAva ambeDakara kA avadAna), DaoN0 sunItA kumArI (tIrtha aura paryaTana-dhArmika aura laukika vyAkhyAe~), aMjanI kumAra mizra (paryaTana kI dRSTi se vArANasI ke jaina tIrtha), DaoN0 zazi mizra bachaura (Ajamagar3ha) se prApta kucha jaina mUrtiyA~), Dr. Rajjan Kumar (Tirtha, Tourism and Jainism), Prof. S. C. Bageri (Buddhist Heritage tourism in India : A study of Destination Interpretation and resources conservation in Uttar Pradesh and Nepal Footheels), Dr. Ashok Kumar Singh (Development of Jaina Yoga); Dr. B. N. Sinha (Contribution of Sramana Tradition to Indian Culture & Tourism), Prof. M. N. P. Tiwari (Devagarha and Tourism), Dr. Arindam Bhattacharya (The Mahaparinibbanasutta & the Evolution of Buddhist Sacred Place), Dr. Kamal Jain (Pratikramana an unparallel Contribution of Sramana Tradition to Indian Culture), Dr. R. K. Jha (Sramana Tradition & Tourism), Dr. A. P. Singh (Sravasti: the Sacred Place of Sramana Tradition), Dr. Saswati Mutsuddi (Buddhist Samaneri Tradition: Past & Present), Dr. Rajesh Ranjan (Contribution of Sramanas to the Indian Tradition of Exegetical Literature), DaoN0 indrezacandra siMha (zramaNa paramparA kA bhAratIya saMskRti ko avadAna), DaoN0 harizaMkara pANDeya (vaidika evaM jaina cintana meM kalA-vimarza), DaoN0 sudhA jaina (bhAratIya saMskRti ko jaina dharma kA avadAna- prekSAdhyAna), suzrI pratibhA mizrA (bhAratIya saMskRti ko jaina dharma kA avadAna), DaoN0 rAghavendra pANDeya (bhAratIya nyAyazAstra ko jaina nyAya kA avadAna), zrI omaprakAza siMha (zramaNa paramparA kA pavitra sthala rAjagRha), ku0 RcA siMha (pazcima bhArata meM jaina dharma evaM tatsambandhI sthala), DaoN0 saMjaya kumAra pANDeya (bhAratIya saMskRti evaM paryaTana meM

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pArzvanAtha vidyApITha ke prAGgaNa meM : 221 'ur3IsA kI zramaNa paramparA ke sthApatya kalA kA yogadAna -udayagiri evaM khaNDagiri kI guphAoM ke vizeSa sandarbha meM), DaoN0 azoka kumAra sinhA (pazcimI mithilA kI zramaNa paramparA kA pAryaTanika vaibhava - dazA evaM dizA), DA0 vijayakAnta dube (jaina darzana kA pAristhitikIya yogadAna), DA0 ajaya kumAra gautama (bhAratIya saMskRti meM jaina zikSA kA avadAna), DA0 vijaya kumAra (aikAntika dhAraNAeM aura syAdvAda), DA0 vinoda kumAra tivArI (bhArata kI sAMskRtika yAtrA meM zramaNa saMskRti kA avadAna), DA0 DI0 ena0 prasAda (triratna: bhAratIya saMskRti ko jaina paramparA kA avadAna sarvodaya aura sampUrNa krAnti ke vizeSa sandarbha meM), DA0 zAradA siMha (jaina dharma meM sAmAjika mUlya), tathA DA0 anekAnta kumAra jaina (kAzI meM jaina paryaTana kI sambhAvanAyeM), aadi| saMgoSThI meM vidvAnoM dvArA nimna prastAva pArita kara use saMskRti mantrAlaya ko bhejane kI saMstuti kI gayI sAMskRtika paryaTana ke saMrakSaNa evaM saMvardhana hetu prastAva 1. zramaNa paramparA kI samRddha virAsata ko dekhate hue bauddha paripatha kI hI taraha jaina paripatha kA vikAsa kiyA jAya aura donoM kA saMyukta nAmakaraNa karate hue "sAMskRtika paripatha' nAma diyA jaay| 2. sAMskRtika asmitA kI rakSA evaM paryaTakoM ke liye AkarSaNa ke pramukha kendra ke rUpa meM "zramaNa grAma' kI sthApanA usI prakAra kI jAya jaise laMdana meM "seksapIyara grAma" kI sthApanA kI gayI hai| isa zramaNa grAma meM kausAmbI, saMkisA, mathurA, ayodhyA, gorakhapura evaM vArANasI ke jaina tIrthoM kA mADala banAkara use eka hI jagaha para pradarzita kiyA jaay| 3. sabhI dhArmika evaM sAMskRtika paryaTana ke sthaloM para paryaTakoM se zAsakIya koza kI samRddhi hetu TikaTa kI dara vikasita tIrthoM kI apekSA avikasita tIrthasthaloM para kama rakhI jAya jisase adhika se adhika paryaTaka suvidhAjanaka DhaMga se ina sthaloM para bhramaNa kara skeN| sabhI pramukha sthAnoM para zAsana kI ora se zramaNa saMskRti ke mAdhyama se sAMskRtika paryaTana ko baDhAvA dene ke uddezya se horDiMgsa, broziyara evaM anya sUcanAparaka prakAzanoM kI vyavasthA prAthamikatA para karAI jaay|

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222 : zramaNa, varSa 57, aMka 3-4 / julAI-disambara 2006 5. TUrisTa gAiDa, hoTala prabandhakoM evaM buddhijIviyoM kI eka saMyukta baiThaka bulAkara zramaNa saMskRti ke pramukha pakSoM ko udghATita kiyA jAya aura unheM paryaTakoM ko sahaja DhaMga se vyAkhyAyita karane kI TreniMga pradAna kI jaay| 6. jaina evaM bauddha dharma se sambandhita "momenToja' evaM laghu pradarzoM, phoTogrAphsa Adi ke vikraya evaM vitaraNa kI vyavasthA zAsana stara se ina sthaloM para karAI jaay| saMgoSThI meM nezanala paoNlisI oNpha lAibrerI eNDa inaphAramezana sisTama (NPLIS) para vizeSa satra (dinAMka- 24 disambara 2006, samaya- prAtaH 8.30 baje) Ayojita kiyA gyaa| isa satra ke mukhya atithi the- pro0 Ara0 esa0 dabe, prophesara iMcArja, kendrIya granthAlaya, kAzI hindU vizvavidyAlaya tathA adhyakSatA kI DaoN0 ela0 ema0 pI0 siMha, sIniyara kansalTenTa (lAibrerI sAiMsa),u0pra0 rAjarSi TaNDana vi0vi0 ne| isa satra ke sArasvata atithi the- zrI bI0 ena0 siMha, variSTha upagranthAlayI, kAzI hindU vizvavidyAlaya tathA vizeSa atithi the -DaoN0. hIraka cakravartI, vibhAgAdhyakSa (lAibrerI sAiMsa) sampUrNAnanda saMskRta vi0vi0| isameM jina vidvAnoM ne bhAga liyA unameM mukhya hai- zrI rAjeza mizrA, pralekhana adhikArI, kendrIya tibbatI ucca zikSaNa saMsthAna, sAranAtha, zrI rAma kumAra dAMgI - lAibreriyana, vidhi saMkAya, bIecayU, zrI durgeza siMha, lAibreriyana, darzana vibhAga, bIecayU, zrI navIna upAdhyAya, lAibreriyana, praudyaugikI saM0 bIecayU ,DaoN0 saMjIva sarrApha, lAibreriyana, insTITyUTa Apha meDikala sAinseja, bIecayU, aadi| sabhI vidvAnoM ne pustakAlaya ke mAdhyama se jaina sAhitya ke vikAsa para apane-apane zodha Alekha pddhe| isa avasara para saMskRti maMtrAlaya ko bhejane hetu eka prastAva pArita kiyA gayA jo nimna hai1. A National Policy on Library and Information Sys tem is essential need. This Policy should look into the provision of a strong networking system connecting the libraries of all educational institutions of the countries particularly working in the field of Jaina Studies. 2. Every individual of this country should have the right to access the information. 3. Due to religious and cultural importance of Varanasi, - a library of National heritage importance should be developed in Varanasi.

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pArzvanAtha vidyApITha ke prAGgaNa meM : 223 dinAMka 25-12-2006 ko aparAhna 3.00 baje samApana satra kA prArambha huaa| isa satra ke mukhya atithi the pro0 esa0 esa0 kuzavAhA, kulapati, mahAtmA gAMdhI kAzI vidyApITha, adhyakSa the -pro0 AMgane lAla, pUrva kulapati, DA0 rAma manohara lohiyA avadha vizvavidyAlaya, phaijAbAda tathA sArasvata atithi the pro0 rAya AnandakRSNa prasiddha klaavettaa| isa satra ke prArambha meM saMsthAna ke kAryakArI nidezaka DA0 zrIprakAza pANDeya ne tIna dinoM taka huI sampUrNa carcA para prakAza DAlA tathA pro0 sItArAma dube ne savistAra saMgoSThI ke sabhI satroM me huye 76 zodhapatroM ke vAcana aura unake mahattva ko rekhAMkita kiyaa| pro0 esa0 esa0 kuzavAhA, pro0 AMgane lAla tathA pro0 rAya AnandakRSNa, ne 'zramaNa paramparA dvArA bhAratIya saMskRti evaM paryaTana ko diye gaye avadAna kI carcA karate hue isa saMgoSThI ko isa dizA meM mIla kA patthara btaayaa| anta meM dhanyavAda jJApana saMsthAna ke kAryakArI nidezaka DA0 zrIprakAza pANDeya ne kiyaa| jaina granthoM ke aMgrejI anuvAda hetu pragata jaina zabdAvalI kA prakAzana uccatara jana granthoM meM aMgrejI anuvAda hetu pragata zabdAvalI (Advance Glossary) kI AvazyakatA kA tIvratA se anubhava kiyA jA rahA thaa| ise dhyAna meM rakhate hue "zruta saMvardhinI mahAsabhA" tathA "Ara0 ke0 cairiTIja" ke sahayoga se DA0 nandalAla jaina dvArA saMkalita prAyaH 5000 upayogI zabdoM kI pragata zabdAvalI (Advance Glossary of Jaina Terms) ke nAma se pArzvanAtha vidyApITha se prakAzita kI gayI hai| isakA kuzala sampAdana pArzvanAtha vidyApITha ke kAryakArI nidezaka DA0 zrIprakAza pANDeya ne kiyA hai| yaha mahAsabhA kAryAlaya, dillI-lakhanaU tathA pArzvanAtha vidyApITha, vArANasI se prApta kI jA sakatI hai| AzA hai isase na kevala anuvAda kArya meM ekarUpatA AyegI apitu jaina sAhitya ke vizvIya saMprasAraNa meM bhI sahAyatA milegii|

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zramaNa, varSa 57, aMka 3-4|| julAI-disambara 2006 pustaka samIkSA grantha kA nAma: samayasAra, lekhaka : kundakunda, hindI TIkAkAra, DaoN. hukumacanda bhArilla, prakAzaka : zrI kalyANamala rAjamala pATanI, siddha cetanA TrasTa, kolakAtA evaM paNDita ToDaramala sarvodaya TrasTa e-4, bApU nagara jayapura15 (rAja.) sAija, pRSTha 627 mUlya-50 rupye| prastuta grantha ke praNetA AcArya ziromaNi kundakunda kA jaina jagat meM kyA sthAna hai, yaha batAne kI AvazyakatA nhiiN| AcArya kA nAma na kevala jainajagat apitu bhAratIya saMskRti ke anya vidvAnoM aura AcAryoM dvArA sammAna ke sAtha liyA jAtA hai| vaise to samayasAra para abhI taka anekoM prakAzana kiye jA cake haiM kintu isa grantha kI vizeSatA hai ki isakI TIkA tathA padyAnuvAda donoM kA mahattvapUrNa kArya DaoN0 humacanda bhArilla dvArA kiyA gayA hai| yahI vizeSatA ise samayasAra para hue anya prakAzanoM se alaga siddha karatI hai| isa grantha meM gyAraha pariziSToM ke antargata 415 gAthAoM kA varNana kiyA gayA hai| grantha ke prArambha meM hI saMvara aura nirjarA jise mokSa kA pradhAna kAraNa mAnA jAtA hai, kA varNana kiyA gayA hai| isa grantha kI eka anya vizeSatA jIva-ajIva Adi nava tattvoM ke mAdhyama se kisa prakAra samyaka darzana, jJAna-cAritra rUpa mokSa prakaTa hotA hai tathA bandhana se grasta mAnava kisa prakAra bandhana se mukta ho mokSa prApta karatA hai, isakI udAharaNa sahita bahuta hI sarala aura bhAvapUrva abhivyakti DaoN0 bhArilla dvArA kI gayI hai| yaha grantha nizcita rUpa se una logoM ke liye svAdhyAya kA viSaya hai jo mokSa ke cintana meM apane citta ko vyartha hI idhara-udhara bhaTakA kara apanA vakta gavAM rahe haiN| isa grantha kA sAra yahI hai ki manuSya ko apane citta ko ekamAtra mokSamArga meM sthApita karanA cAhie, isakI upalabdhi hetu hI tattvoM kA jJAna, pApa-puNya adhikAra, Astrava, nirjarA, bandha Adi kA vivecana kiyA gayA hai| mokSa nizcayanaya kI dRSTi se samyak darzana, jJAna, cAritra, hI hai ata: paradravyoM meM vihAra na karake apane ko svAtmA meM sthApita karanA cAhie kyoMki jo vyakti zuddhanaya rUpa AtmA ko jAnatA hai, vahI jJAtA hai| isI ko isa graMtha

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pustaka samIkSA : 225 meM nava tattvoM tathA bandha, hetu Adi ke mAdhyama se prastuta kiyA gayA hai| isa grantha ke viSaya meM AdhyAtmika satpuruSa zrI kAnajI svAmI ke yaha zabda "yaha samayasAra AgamoM kA bhI Agama hai, lAkhoM zAstroM kA sAra hai, yaha jinazAsana kA staMbha hai, sAdhakoM kI kAmadhenu hai, kalpavRkSa hai, sarvathA sArthaka pratIta hote haiN| isakI hara gAthA chaThaveM - sAtaveM guNasthAna meM jhUlate hue mahAmuni ke AtmAnubhava se nikalI huI hai| grantha ke anta meM gyArahaveM pariziSTa ke antargata AcArya amRtacanda ne 'AtmakhyAti TIkA' ke pariziSTa ke rUpa meM anekAnta, syAdvAda, upAya - upeya bhAva evaM jJAnamAtra bhAva Adi zaktiyoM kA varNana kiyA hai jo pAThakoM ke jJAnavarddhana meM sahAyaka hai| vidvAna lekhaka DaoN. bhArilla isapara adbhuta hindI TIkA kArya ke liye badhAI ke pAtra haiN| grantha kI bAharI sAja-sajjA AkarSaka va mudraNa spaSTa hai| grantha kA nAma - praznottara, lekhaka- munizrI jayAnaMdavijaya jI, prakAzaka - zrI guru rAmacanda prakAzana samiti, bhInamAla, rAjasthAna, sAijaDimAI pRSTha 271, mUlya- ajJAta / prastuta grantha 'praznottara' jaisA ki isake nAma se hI spaSTa hai isameM jijJAsuoM ke praznoM kA lekhaka dvArA samAdhAna kiyA gayA hai| grantha meM kula 1092 prazna haiM jo na kevala jaina dharma ke sabhI pradhAna va gUr3ha viSayoM para AdhArita haiM apitu Adhunika yuga meM bhI aneka jvalaMta viSayoM se sambandhita haiM jinakA ucita samAdhAna lekhaka dvArA isa grantha meM diyA gayA hai| Adhunika yuga meM mAnava kI vyastatA ne use granthoM ke paThana-pAThana kA itanA avasara nahIM diyA hai ki vaha apane mana meM uThI jijJAsA ko zAnta karane ke liye bahuta se granthoM kA sahArA le / phalata: dharma viSayaka aneka aise prazna haiM jo hamAre ucita-anucita AcaraNa kI maryAdA ko nizcita karate haiM, kintu unakA hameM samyak jJAna nahIM hotA hai| aise meM isa grantha kA svAdhyAya hamAre liye nizcita hI lAbhadAyI hogaa| isa graMtha kI vizeSatA hai ki yaha anekAneka praznoM kA samyak samAdhAna hameM eka hI pustaka ke mAdhyama se upalabdha karA detA hai| isa zlAghanIya kArya ke liye lekhaka avazya hI badhAI kA pAtra hai / grantha kI bAharI sAja-sajjA AkarSaka va mudraNa satvara evaM sundara hai| DA0 zAradA siMha, posTa DAkTorala phelo, AI0sI0pI0 Ara0

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