Sramana 2007 01

Author(s): Shreeprakash Pandey, Vijay Kumar
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525060/1

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zramaNa SRAMANA A Quarterly Research Journal of Parshwanath Vidyapeeth January-March 2007 Vol. LVIII TOD No. 1 Parswanatha Vidyapitha, Varanasi pArzvanAtha vidyApITha, vArANasI

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zramaNa SRAMANA A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVIII No. I Editors Hindi Section Dr. Vijaya Kumar Publisher January-March 2007 English Section Dr. S.P. Pandey Parshwanath Vidyapeeth, Varanasi Recognized by Banaras Hindu University as an external Research Centre

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STPUT: pArzvanAtha vidyApITha kI traimAsika zodha-patrikA Sramana: A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVIII No. I January - March 2007 ISSN-0972-1002 Subscription Annual membership For Institutions: Rs. 250.00 For Individuals: Rs. 200.00 Per Issue Price: Rs. 50.00 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 : Parshwanath Vidyapeeth I. T. I. Road, Karaundi, Varanasi-221005 Ph. 911-0542-2575521, 2575890 Email : parshwanathvidyapeeth@rediffmail.com pvri@sify.com Type Setting by : Add Vision Karaundi, 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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samarpaNa janma : 15.04.1928 mRtyu : 31.01.2007 jaina dharma-darzana evaM vijJAna ke sArasvata sAdhaka svargIya DaoN0 nandalAla jaina ko saadr|

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viSayasUcI 1. tIsa varSa aura tIna varSa 2. AgamoM meM anagAra ke prakAra : parivrAjaka, tApasa aura AjIvaka ke vizeSa sandarbha meM zramaNa janavarI-mArca 2007 hindI khaNDa sva0 naMdalAla jaina 1-31 DaoN0 vijaya kumAra 32-39 DaoN0 0 sudhA jaina 40-45 DaoN0 zyAmakizora siMha 46-54 DaoN0 zAradA siMha 55 61 DaoN0 rAghavendra pANDeya 62-75 DA0 rAkeza kumAra siMha 76-83 8. jaina evaM zaiva dharmoM ke bIca samIpatA ke sAhityika evaM abhilekhIya pramANa DaoN0 9. jaina sAhitya meM varNita vyApArika sAdhana DaoN0 saMjaya kumAra pANDeya 87-90 0 kRSNakAnta mizra 84-86 ENGLISH SECTION 3. vaidika evaM zramaNa paramparAoM meM sAmAjika pArasparikatA 4. jaina - jainetara dharma-darzanoM meM ahiMsA 5. jaina evaM bauddha dharmoM meM caturvidha saMghoM kA paraspara yogadAna 6. 7. jaina jJAnamImAMsA : pramANanayatattvAloka ke vizeSa sandarbha meM bhAratIya tarkazAstra ko jaina darzana kA yogadAna 10. Tattvarthavivarana : An Appraisal 11. The Concept of Dharma : A Reappraisal 12. Can there be a choice between Religion or no Religion 13. The Influence of Jainism on Akbar, The Mughal Emperor 14. The Concept of Mind in Won Buddhist Philosophy and Yoga 16. Anekanta and the Concept of Absolutism in Jainism 17. pArzvanAtha vidyApITha ke prAGgaNa meM 18. jaina jagat 19. sAhitya satkAra * Dr. G.L. Suthar 93-101 Dr. Bijayananda Kar Dr. Kanchan Saxena Dr. Nirmala Gupta Prof. Soon-Keum Kim Dr. Jagdish P. Jain 102-113 114-120 121-130 131-142 143-149 150-152 153-157 158-166

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hindI khaNDa tIsa varSa aura tIna varSa : AgamoM meM anagAra ke prakAraH parivrAjaka, tApasa aura AjIvaka ke vizeSa sandarbha meM vaidika aura zramaNa paramparAoM meM sAmAjika pArasparikatA jaina-jainetara dharma-darzanoM meM ahiMsA jaina evaM bauddha dharmoM meM caturvidha saMghoM kA paraspara yogadAna jaina jJAnamImAMsAH pramANanayatattvAloka ke vizeSa sandarbha meM bhAratIya tarkazAstra ko jaina darzana kA jaina evaM zaiva dharmoM ke bIca samIpatA ke sAhityika evaM abhilekhIya pramANa 0 jaina sAhitya meM varNita vyApArika sAdhana - sva0 DA0 nandalAla jaina - DA0 vijaya kumAra -DA0 sudhA jaina - DA0 zyAmakizora siMha -DA0 zAradA siMha - DA0 rAghavendra pANDeya yogadAna- DA0 rAkeza ku0siMha -DA0 kRSNakAnta mizra DA0 saMjaya ku0 pANDeya

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zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 tIsa varSa aura tIna varSa sva0 DaoN0 naMdalAla jaina* eka videzI lekhaka ke anusAra- saMsAra meM do hI dharma aise haiM jinakA saMsthApana yA udbhavakAla ajJAta yA anAdi mAnA jAtA hai - hindu dharma aura jaina dhrm| saMbhavata: ye prAk-aitihAsika haiN| isake viparyAsa meM vizva ke adhikatama vartamAna dharmoM ke udbhava aura saMsthApaka ke viSaya meM paryApta jAnakArI hai, jaisA ki sAraNI-1 se jJAta hotA hai| sAraNI - 1 - vibhinna dharmoM kA udbhava aura unake saMsthApaka kra0 dharma saMsthApaka udbhavakAla Adima prastara avatAra / anuyAyI kAla miliyana . 1. jaina dharma (vartamAna meM 24 tIrthaMkara | 10 punaruddhAraka, pArzvanAtha aura mahAvIra) (599-527 BCE) 2. | hindU dharma 24 avatAra | 1300 | yahUdI dharma | abrAhama/mUsA -1200 BCE - 13 | bauddha dharma | mahAtmA buddha chaThI sadI 44 varSa 24 buddha (560-480 BCE) [ I0pU0 | IsAI dharma | jIsasa krAisTa prathama sadI 31/2 varSa 24 sthavira |3000 (4 BCE-30CE) | muslima dharmA mahAtmA muhammada 610CE22 varSa (570-632CE) 7. | sikkha dharma | gurunAnaka 15-1600CE40 varSa (1469-1539CE) bahAI dharma bahAullA 19vIM sadI 30 varSa | (1820-1850CE) * jaina seMTara, 12/644, bajaraMga nagara, rIvA-486001 2000 12500

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2 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 aitihAsika dRSTi se yahUdI dharma kA itihAsa sarvAdhika prAcIna hai| isakI tulanA meM, jainadharma ko bhagavAna pArzvanAtha (~877 I0pU0) tathA sanAtana dharma ko vedapUrvakAlIna (-1500-200 I0pU0) mAnA jAtA hai| yadyapi sabhI dharma mukhyata: vyakti-vikAsa evaM janakalyANa ke rUpa meM samAna haiM, para jahA~ prAcIna bhAratIya dharmoM ke nAma vyakti-vihIna tathA guNa-pradhAna haiM, vahIM uttaravartI dharmoM ke nAma Izvara-duta, Izvara-putra, Izvara-prakAza Adi ke rUpaka ke rUpa meM vyakti-pradhAna haiN| vibhinna dharmoM ke anuyAyiyoM kI saMkhyA dekhakara yaha Azcarya hotA hai ki aitihAsikatA kI dRSTi se pUrvavartI dharmoM kI tulanA meM jainoM kI saMkhyA atyanta alpa hai aura bhArata meM to yaha kaI zatAbdiyoM se 0.4% (aura samagra vizva meM 0.04%) para sthira hai, jabaki IsAiyoM kI saMkhyA vizva kI janasaMkhyA kA 33-35% cala rahA hai| lagabhaga 4000 vyakti pratidina naye IsAI bana rahe haiM, tathApi sabase mahattvapUrNa tathya yaha hai ki zikSita pazcima meM isake anuyAyiyoM kI saMkhyA kama ho rahI hai aura avikasita dezoM se bar3ha rahI hai, arthAt zikSitoM meM isakA AkarSaNa kama hotA jA rahA hai| yadi jainadharma ke vartamAna svarUpa ko bhagavAna mahAvIra kI dena mAnA jAya, to isakA saMprasAraNa kAla 30 varSa (kevalajJAna prApti ke bAda) AtA hai, isake viparyAsa meM IsAI dharma ke saMsthApaka jIsasa krAisTa kA saMsthApana aura saMprasAraNa kAla prAya: tIna-sAr3he tIna varSa baiThatA hai| phalata: yaha vicAraNIya hai ki IsAI dharma itane alpa samaya meM itanA prabhAvazAlI evaM saMprasArita rUpa kaise le sakA aura jainadharma ke tIsa varSa kA prArambhika mahAvIrakAlIna saMprasAraNa kyoM itanA prabhAvazAlI, Aja taka bhI nahIM bana skaa| isa hetu hameM donoM mahApuruSoM ke jIvana, upadeza evaM kAryapaddhati para tulanAtmaka dRSTi se vimarza karanA hogaa| mahAvIra aura IsA kA jIvana carita mahAvIra kA jIvanakAla (599-527 BCE) 72 varSa mAnA jAtA hai, jabaki IsA kA jIvana kAla ~4BCE - 30CE mAnA jAtA hai| isa prakAra ina donoM mahApuruSoM ke jIvanakAla meM prAya: na kevala 600 varSoM kA antara hai apitu, inakA kAryakSetra bhI bhinna hai| eka bhArata meM rahA, dUsarA araba kSetra (lagabhaga tIna hajAra mIla .-5000 kimI0 dUra) rhaa| donoM ne hI apane kSetroM meM rahakara upadeza diye aura unakA vizvavyApI prabhAva huaa| donoM hI kSetroM meM apane-apane samaya meM lagabhaga eka-sI sthitiyAM thIM 1. hiMsaka balidAnoM tathA yajJoM aura kriyAkAMDoM kI bahulatA, 2. mAMsAhAra kI lokapriyatA, 3. bahu-devavAda kI mAnyatAyeM, 4. satya evaM bhrAmaka camatkAra

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tIsa varSa aura tIna varSa : 3 pradarzana, 5. jAtivAda kI pramukhatA (purohitavAda), 6. striyoM kI zocanIya sthiti 7. uttamatA kI dhAraNA, 8. aMdhavizvAsa aura AtmazlAghA 9. bhUta-preta meM vishvaas| isakA artha yaha hai ki cha: sau varSoM meM mAnava kA vikAsa nagaNya hI huA hogaa| donoM hI mahApuruSoM ne ina samasyAoM ke yugAnurUpa samAdhAna diye, para unameM aneka prakAra se aMtara thaa| donoM hI mahApuruSoM ke jIvana-carita va upadezoM ke viziSTa rUpoM kI jhAMkI yahA~ dI jA rahI hai| bhagavAna mahAvIra bhagavAna mahAvIra jainoM kI tIrthaMkara paramparA ke isa yuga ke dharma-yugAnukUlana ke aMtima pratinidhi the| ve bhArata ke vaizAlI gaNataMtra ke prasiddha uccakulIna kSatriya kula meM janmeM the| unakA pAlana-poSaNa evaM zikSA-dIkSA rAjamahaloM meM huii| ve atyanta buddhimAna, jJAnI evaM Rddhisampanna the| apane rAjakIya paryaTanoM meM unhoMne tatkAlIna samAja ke aneka paramparAvAdI aura arucikara rUpa dekhe aura unheM sudhArane hetu upAyoM kA ciMtana kiyaa| isa hetu unhoMne ghara-bAra chor3akara sAdhanA ke mArga ko hI upayogI dizA-nirdezaka maanaa| ve 30 varSa kI vaya meM muni bane, 12 varSa dhyAna-sAdhanA kI aura 42 varSa kI vaya meM sarvajJatA prApta kara unhoMne saMsAra ko hI svarga banAne kA nizcaya kiyaa| unake varSAvAsoM kI sUcI se patA calatA hai ki apane sAdhanA-kAla meM unhoMne bhArata ke pUre pUrvI bhAga meM paribhramaNa kiyaa| ve 30 varSoM ke dharmopadezoM ke bAda.72 varSa kI avasthA meM nirvANa ko prApta hue| ___ mahAvIra ke jIvana kI aneka ghaTanAyeM laukika, lokottara aura camatkArika haiN| inameM se bAIsa ghaTanAoM kA yahA~ ullekha apekSita hai : 1. laukika evaM lokottara ghaTanAyeM 1. inake garbha, janma, dIkSA, jJAna-prApti evaM nirvANa ke vizeSa utsava na kevala rAjakula evaM sAmAnyajanoM ne hI asAmAnya rIti se manAyeM, apitu devatAoM ne bhI mnaayeN| 2. unhoMne devoM se spaSTa kahA hai ki ve unakI sahAyatA se apanI sAdhanA saphala nahIM banAnA caahte| 3. yakSa ko apanI sAdhanA se vazIbhUta krnaa| 4. dIrgha upavAsa kI pAraNA (pAraNA pUrNa hone) para prathama AhAra lete hI dAtA ke ghara pA~ca divya Azcarya prakaTa honaa|

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4 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 (a) gaMdhodaka varSA (ba) puSpa vRSTi (sa) sugaMdhita vAyu kA pravAha (da) nagAr3oM kI dhvani (i) dhanya-dhanya kI AkAza vyApI dhvani / 5. skandha utsava meM devamUrti kA mahAvIra ke caraNoM meM vndn| 6. vibhinna rUpadhArI devoM dvArA unakI (a) vidyA sampannatA, (ba) buddhi cAturya evaM (sa) vIratA kI parIkSA (Age dekhiye) lenaa| 2. dAnazIlatA apanI dIkSA grahaNa ke pUrvavartI eka varSa meM ve pratidina garIboM ko eka karor3a svarNa mudrAoM kA dAna karate the| isase tatkAlIna rAjakuloM kI sampannatA kA patA calatA hai| 3. dIkSAkAla meM kaSTa-sahiSNutA apane bAraha varSIya dIkSAkAla meM unheM tIna koTi ke ucca, madhyama evaM jaghanya upasarga sahane pdd'e| 1. kaTapUtanA nAmaka vyaMtarI tathA apsarA dvArA sAdhanA se vicalita hone ke aneka pralobhanA 2. saMgamadeva dvArA vibhinna rUpoM meM bIsa prakAra kI yAtanA (vicalana ke upsrg)| 3. sAmAnya jana (gvAlA Adi) dvArA kAnoM meM zalAkA praviSTi, unheM cora, jAsUsa Adi ke rUpa meM dNddn| unhoMne ina upasargoM kA dhairyapUrvaka evaM aMtaHzakti ke bala se sAmanA kiyA aura upasarga karane vAloM ko prabhAvita kara apanA bhakta bnaayaa| 4. unhoMne sAr3he bAraha varSa ke sAdhanAkAla meM kevala 350 dina hI AhAra liyaa| 4. camatkArI prasaMga : vibhinna veSadhArI devoM kA vazIkaraNa 1. kizora rUpadhArI deva kA muSTiprahAra se vshiikrnn| 2. brAhmaNa vezadhArI deva ko vidyAlaya meM vijita krnaa| 3. caNDakauzika sarpa kA vshiikrnn| 4. zUlapANi yakSa kA vazIkaraNa evaM prbhaavn| 5. hastirUpadhArI deva kA vshiikrnn|

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tIsa varSa aura tIna varSa : 5. RSi - siddhi ke upayoga 1. gozAlaka tApasa kI uSNa tejolezyA ko zAMta karane ke liye zIta tejolezyA kA vikiraNa / 2. krodhavaza gozAlaka dvArA una para prakSepita uSNa tejolezyA kA gozAlaka para hI pratyAvartana jisase vaha azakta ho gyaa| pUrvoktiyAM 1. gozAlaka ko viziSTa bhojana kI puurvokt| 2. gozAlaka aura anya bhaktoM ke bhAvI jIvana ke viSaya meM aneka puurvoktiyaaN| 3. aneka prakaraNoM meM bhaktoM ke pUrvajanma kI uktiyaaN| 4. tila ke paudhe kA (ukhAr3ane ke bAda bhI ) punaH aMkurita hone evaM paudhe kA rUpa lene kI puurvokti| 5. sUryAbhadeva, abhayakumAra, meghakumAra, vAriSeNa tathA zreNika Adi ke pUrvajanma kI carcA tathA unake uttara janma kI puurvoktiyaaN| ina saba ghaTanAoM ke kAraNa unake jIvana carita meM vyaktigata camatkArikatA kA aMza jur3a gyaa| inakA varNana 'kalpasUtra' evaM 'AcArAMga' Adi graMthoM meM kiyA gayA hai| yadi paurANika paramparA para dhyAna na deM, to mahAvIra eka sAmAnya mAnava the, unake jIvana meM sabhI prakAra kI sAMsArika sukha-duHkhapUrNa ghaTanAyeM ghttiiN| unhoMne apane jJAna aura anubhava se sva-para-sukha saMvardhana ke liye sAdhanA kI rAha lI, aneka kaSToM kA sAmanA kiyA evaM parama aMtardRSTi, riddhi-siddhi evaM sarvajJatA prApta kI aura ve janmajAta mAnava se parAmAnava bneN| unhoMne sabhI ko parAmAnava banane kA mArga btaayaa| aneka jaina granthoM meM mahAvIra ke liye nimnalikhita aneka upamAyeM prApta hotI haiM, jinase unake vyaktitva, bala tathA AtmIya pavitratA, nissaMgatA Adi guNoM kI garimA kA bhAna hotA hai 1. calatA-phiratA vizvavidyAlaya, 2. pArasamaNi, 3. jAdUgara, 4. hAthI, 5. baila, 6. siMha, 7. sumeru, 8. pRthvI, 9. zaMkha 10. kamala - patra, 11. vAyu, 12. AkAza, 13. zAradIya jala Adi /

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: zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 unake gyAraha pramukha ziSya ( gaNadhara ) the| ve sabhI ucca brAhmaNa varga ke the / rAjakula se sambandhita hone ke kAraNa unake Arambhika anuyAyiyoM meM aneka rAjakuloM ke sadasya bhI the| bAda meM unake upadezoM kI hitakartA ke AdhAra para sabhI jAti va vargoM ke loga unake anuyAyI bne| unhoMne apane anuyAyiyoM ko cAra koTiyoM meM saMghabaddha kara anuzAsita kiyaa| graMthoM se patA calatA hai ki unhoMne sabhI varga ke prANiyoM ko samavasaraNa nAmaka dharmasabhAoM meM tIsa varSa taka tatkAlIna janabhASA ardhamAgadhI meM sanmArga kA upadeza diyaa| unakI dharma sabhAyeM vaizAlI, campA, zrAvastI, kauzAmbI, hastizIrSa, hemAMgada (karnATaka), sUkSaka (dakSiNa), kaliMga (ur3IsA), baMgAla, matsya (rAjasthAna), ujjaina (madhyapradeza), dazArNa ( ma0pra0), paMcAla, sumha (baMgAla), potanapura (kAzI) tathA zvetAmbikA (kekayArdha), hastinApura, vardhamAnapura (baMgAla), prayAga, ayodhyA, vArANasI, kAkaMdI, saMdhu - saubIra Adi kSetroM meM huiiN| 'harivaMzapurANa' to inheM takSazilA aura aphagAnistAna meM bhI mAnatA hai| unake upadeza sAmAnya aura sAdhujana- donoM ke liye the| unake upadezoM kA sAra nimna hai - 1. anekAMta, aparigraha aura ahiMsA kI tripuTI kA trikoTika evaM starAnusAra pAlana / 2. saMsAra aura usake ghaTakoM meM utpAda aura vinAza ke sAtha dhrauvya kI tripadI / 3. sabhI AtmAyeM samAna kSamatA vAlI haiM / 4. prANI svayaM apane bhAgya kA vidhAtA hai| 5. samyak-zraddhA, jJAna aura sadAcAra kA pAlana sukha kA mArga hai| 6. dharma kevala vyaktigata hI nahIM hai, samAja, rASTra aura vizvagata bhI hai| unake nirvANa ke samaya unake anuyAyiyoM kI saMkhyA pAMca lAkha se kucha adhika thii| inameM pArzva-paramparA ke sAdhu, anyamatI, parivrAjaka, ATha rAjA, zreNika ke putra aura rAniyAM, dhanakubera, Aryetara, Ardaka, harikezI caMDAla tathA hatyArA arjunamAlI aura aTThAraha gaNoM ke nareza Adi samAhita haiN| unhoMne koI naI paramparA nahIM calAyI, apitu pravartamAna jina paramparA ko yugAnukUlita kara saMrakSita kiyA aura sthAyitva pradAna kiyaa| unhoMne dharmopadeza tathA Atmadharma kA pracAra- ye do kArya kiye| unake upadeza sAmAnya jIvana kI ghaTanAoM ke udAharaNoM evaM praznottaroM se pUrNa, AkarSaka evaM jJAnavardhaka hote the| unake gaNadhara aura uttaravartI AcArya hI anuyAyiyoM kI vividha koTiyoM ke anuzAsaka bne| ye padayAtrI rahe aura janasamparkI bhI / unhoMne hI mahAvIra ke upadezoM ko bAraha pavitra graMthoM ke rUpa meM saMgrahIta kiyA, jinameM saiddhAMtika, vizvakozIya evaM kathAtmaka vivaraNa haiN| inakA likhita rUpa pAMcavI sadI ke Asa

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tIsa varSa aura tIna varSa : pAsa sAmane aayaa| inakI prAkRta evaM saMskRta meM vyAkhyAyeM likhI gaIM aura bIsavIM sadI meM inakA hindI meM anuvAda huaa| inakA aMgrejI anuvAda bhI aba upalabdha hai, para IsAI sAhitya kI tulanA meM yaha alpa prasArita hI hai / mahAtmA jIsasa 7 mahAtmA jIsasa abrAhama, mUsA, IsAI yA jairAmika Adi saMtoM kI paramparA ke antima dharma - yugAnukUlana ke pratinidhi the| inake pUrvavartiyoM ne bhaviSya meM Izvaraputra ke viSaya meM bhaviSyavANiyAM kI thiiN| yadyapi janma ke samaya inakA nAma jIsasa thA, para bAda meM inheM aneka nAmoM se pukArA gayA- jIvita aura mRta vyaktiyoM ke nyAyAdhIza, Izvara-putra, jagat-prakAza, jIvana ke rAjakumAra, bher3oM ke gar3ariyA, isarAyala kA (AdhyAtmika) rAjA, pavitra AtmA aura yahA~ taka ki Izvara aadi| inakI janmakathA eka devadUta ke mAdhyama se yahUdI kanyA kumArI merI se prArambha hotI hai| apane parivAra ke sAtha apane deza jAte samaya inakA janma beTalahama kI eka ghur3asAla meM huaa| usa samaya usa ora ke dezoM meM rAjataMtra thA tathA sAmAjika evaM rAjanItika sthiti zoSaNazoSaka jaisI thii| inake pitA madhyama rAjavarga ke vizvakarmA the, jinhoMne use gharelU dhaMdhA sikhAyA evaM yahUdI dharma ke viSaya meM Arambhika zikSaNa diyaa| bAlyakAla meM hI mahAtmA jIsasa yahUdI dharma-sabhA meM jAne lage aura cha: varSa kI umra se ve sthAnIya dhArmika skUla meM par3hane lge| 12 varSa kI umra meM ve yaruzalama gaye aura vahAM ke uccatara dharma-skUla ke zikSakoM se adhyayana kiyA aura carcAyeM kii| unake sage yA sautele cAra bhAI aura kucha bahine thIM apane prAraMbhika jIvana meM ve parivAra ke anuzAsana meM vikasita hue| ve apane se aneka bAra yaruzalama (yahUdiyoM kA mukhya kendra) gye| eka bAra unhoMne vahAM ke maMdira-parisara meM vidyamAna pazu evaM vinimaya vyApAra ko parisara se bAhara kraayaa| isase loga unheM jAnane lge| unake upadezoM meM navInatA thI, isase kucha loga unase aprasannatA bhI vyakta karate the| aise avasaroM para ve prAyaH apanI Rddhi zakti kA upayoga kara parvatIya upatyakAoM meM yA anyatra cale jAte the| unakI 12- 30 varSa ke jIvana kI kathA anumeya hai / kucha vidvAnoM kA anumAna hai ki ve ina dinoM IrAna- IrAka Adi kSetroM meM apane kula-vaMziyoM kI khoja meM gaye hoM aura unase apane jIvana ke kArya kI yojanA para carcA kI ho| yaha bhI sambhava hai ki ve bhArata ke samAna pUrvI dezoM meM sAdhanA aura jJAna prApta karate rahe hoNge| IsA ke janma se sadiyoM pUrva IrAna, yUnAna aura anya dezoM meM mahAvIra aura buddha ke ziSya pahu~ca cuke the aura unakA vahA~ acchA prabhAva thaa| saMbhava hai, isI se ve AkRSTa hue hoM aura pUrvI dezoM meM gaye hoN| unake upadezoM meM pUrvI saMskRti ke prabhAva ko spaSTa dekhA jA sakatA hai|

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: zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 tIsa varSa kI vaya meM unhoMne yahUdIkaraNa kartA jona se dIkSA lI aura 40 dina taka parvata kI upatyakAoM meM dhyAna aura sAdhanA kii| isase unheM aneka RddhiyAM prApta huIM aura unake jIvana kA lakSya dInoM kI sevA tathA Izvara ke rAjya kI sthApanA ho gyaa| san 29 meM dhyAna-sAdhanA ke samaya asuroM ne unheM sAdhanA se vicalita hone ke kama-se- -kama tIna bAra pralobhana diye, para ve apanI sAdhanA se vicalita na hue| unakI prakRti prasAda, vizvAsa, zAMti aura karuNApUrNa thI Izvara meM vizvAsa ke mAdhyama se unhoMne jIvana meM AzAvAdI vRtti utpanna kI aura lagabhaga caudaha koTi ke dInoM ke liye svarga kA rAjya Ane vAlA hai, kA upadeza dekara unhoMne samAja ke 90 pratizata janasamudAya meM pratiSThA aura anugAmitA paaii| ve dInoM se bar3A sneha karate the aura unake sAtha bhojana aura AvAsana bhI karate the| ve dIna hI sarvAdhika saMkhyA meM unake anuyAyI bane / 8 1. inhoMne apane dIkSottarI jIvana meM gaililI, jUdA, yaruzalama aura usase jur3e kSetroM meM pravacana, pracAra, sevAkArya aura aneka camatkArI kArya kiye| 2. aneka bhaviSyavANiyA~ kii| 3. svarga ke rAjya kA rUpaka citra prastuta kiyaa| 4. apanI mRtyu kA pUrvAbhAsa kiyaa| 5. apane krAMtikArI upadeza tatkAlIna janabhASA ( haibrU) meM diye| 6. unhoMne upadeza prasAra hetu apane 12 pramukha ziSyoM evaM 70 dharma pracArakoM ko prerita kiyaa| 7. vizrAMti divasa para bhI rogiyoM kI sevA kii| 8. unake jIvana meM cAra koTi kI 35 camatkArika ghaTanAyeM pAI jAtI haiM (a) unhoMne aTThAraha vibhinna koTi ke rugNa vyaktiyoM ko sparza, vacana, dRSTi tathA saMkalpa se upacArita kiyA / (ba) unhoMne pA~ca prakaraNoM meM bhUtAveza-nivAraka kAma kiyaa| (sa) unhoMne nau prAkRtika zaktiyoM para vijaya pAne ke camatkAra dikhaayeN| (da) unhoMne tIna vyaktiyoM ko mRtotthita kiyA evaM svayaM bhI mRtotthita huye|

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tIsa varSa aura tIna varSa : 9 kra0 * unake upadeza maulika rUpa se yahUdI dharma ke samAna hI the, para unhoMne unameM yugAnurUpa parivartana kiyaa| tatkAlIna paristhiti ko dekhate hue unhoMne apane upadeza nIti-kathAoM, paurANika kathAoM, rUpaka, upamA tathA anya alaMkAroM kI bhASA meM parokSataH diye, jaisA bhArata ke 'paMcataMtra' kI kathAoM meM pAyA jAtA hai| inake ziSyoM ko bhI unake rahasyoM ko spaSTa karane kI AjJA nahIM thii| rUpakamaya bhASA sadaiva rahasyamaya evaM bhrAmaka hotI hai| isake kAraNa hI IsAI dharma ke sabhI siddhAMtoM kA sahI rUpa meM evaM saralatA se jJAna aura pracAra nahIM ho skaa| yaha dharma bhI paramparAvAda meM jakar3a gyaa| sAraNI-2 meM kucha zabda aura unake rahasyAtmaka artha diye jA rahe haiM jo sAmAnya bAibila pAThakoM ke liye upayogI hoNge| inake upadezoM meM 40 dRSTAMta bhI pAye jAte haiN| sAraNI - 2 - bAibila meM rUpaka aura unakA artha rUpaka zabda artha svarga pApa se mukti, jagat kA uccatara bhAga sAMpa Ananda, asura memanA saralatA kI mUrti, nava zizu mukuTa atizAMti 5. mRta AdhyAtmikata: mRta, bhautikata: jIvita AMkha prakAza TiDDI/zahada madhura AdhyAtmika patha RNa pApa yA doSa sAMpa kA viSa icchAyeM 10. icchAyeM 11. mRtyu AtmA kI niMdA, daNDa 12. Izvara ko dekho svarga ke rAjya meM praveza 13. havA meM pakSI deva-dUta prajJAtmaka agni tyAga, parigraha chor3aka, saMnyAsa 15. aMtima dina jagat kA aMta 16. mAMsa sadvizvAsa, niSpApa AtmA - 7 ; zaitAna 14.

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22. 24. mAtA Izvara 10 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 17. pazu jIsasa kA zatru, vibhinna prakAra ke prANI 18. naraka duHkhI prANI, jagat kA nimnatara bhAga jIsasa kA zarIra dharma ke siddhAMta girajAghara bagIcA AtmA vRkSa guNa jIvana-vRkSa prajJA 23. jJAna-vRkSa parIkSaNa yogyatA dharma 25. pitA 26. kisAna tarka-buddhi 27. dUlhA pazcAtApI 28. pavitra AtmA pUrNa tyAgI AtmA memanA kI zAdI mUrtipUjA jIsasa kA rakta IsA ke siddhAMta 31. cora aura DAkU jhUThe, mithyAtva 32. sAta zaitAna 4 kaSAyeM aura 3 mithyAtva 33. jIvana-vRkSa kI bAraha aMga, 12 mukhya ziSya, 8 pracAraka 12 zAkhAyeM 34. punarjIvana/mRtotthAna mukti/uddhAra 35. patalI linena sadAcAra na zAMta hone vAlI anaMta du:khamaya janma-maraNa agni 37. aMgUra latA Izvara 38. krAisTa devatva, Izvaraputra 39. zUlI para car3hAnA / pApa kA nAza honA 40. sapta prakArI spiriTa prajJA, jJAna, karuNA, Izvara-bhIrutA, mArgadarzana, avabodha, sAmarthya 36.

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tIsa varSa aura tIna varSa 1. 11 apane uparokta kAryoM se ve atyanta lokapriya ho gaye aura loga unheM isarAyala yA yahUdiyoM kA rAjA kahane lge| yahUdI taMtra ko vizvAsa thA ki AnevAlA devadUta isarAyala ko romana Adhipatya se mukta kraayegaa| para vaha to 'pApoM' se mukti karAtA thA aura Atmika utthAna kI bAta karatA thaa| IsA ke jana samarthana ke kAraNa roma ke rAjA ko rAjadroha kI AzaMkA hone lgii| phalata: vahA~ kA rAjataMtra aura purohita taMtra unase nArAja ho gyaa| una para aneka Aropa lagAye gye| jinameM rAjadroha ko bhar3akAnA evaM mAyAvIpana pramukha the| ina AropoM ke kAraNa unheM zUlI para laTakA diyA gyaa| unakI mRtyu 7 apraila 24 ko huii| unakA jIvana kAla tetIsa varSa kA rahA / mRtyu ke tIna dina bAda mahAtmA jIsasa mRtotthita hue aura 40 dina ke bIca to ve aneka bAra mRtotthita hokara ziSyoM ke bIca Aye, unheM upadeza evaM mArgadarzana diyaa| isake bAda ve svarga ke rAjya meM sthAyI rUpa se ananta jIvana kA Ananda le rahe haiN| saMbhavataH IzvarIya nyAya ke dina ve punaH avatarita hoM / apane jIvanakAla meM pramukha ziSyoM ko, jo sabhI dIna kI koTi ke the| unhoMne unheM apane upadezoM ke prasAra kI vidhi aura usameM Ane vAlI kaThinAiyoM va unake sahana karane kI zikSA dii| bAda meM unhoMne sattara aura dharma pracAraka cune| jinhoMne vibhinna kSetroM evaM dezoM meM dharma-pracAra evaM vistAra kA kAma kiyaa| ve paramparAgata dharma meM sudhAra hI nahIM karanA cAhate the, apitu ve dharma, rAjanIti aura sabhI kSetroM meM krAMti ke vigula bajAkara yugAnukUlana karanA cAhate the| unhoMne apanA koI uttarAdhikArI nahIM banAyA aura na hI koI svataMtra dharma saMsthA kI hI sthApanA kii| para unake samarthakoM ne unake nAma se hI dharma saMsthA cAlU kara dii| uttaravartI kAla meM unake svarga ke rAjya ke abhilASiyoM kI saMkhyA itanI adhika hotI gaI ki vaha vizva kI prathama dharma-saMsthA bana gii| unake cAra ziSyoM ne pahalI sadI ke madhyottara kAla meM apanI smRtiyoM ke AdhAra para cAra khaNDoM kI 27 laghu pustakoM meM pavitra dharma-niyamoM ko prastuta kiyaa| jise naye dharma-niyama (nyU TesTAmeMTa) kahA gyaa| aneka ziSyoM dvArA likhita hone ke kAraNa isameM paryApta punarAvRtti hai, para sabhI unake upadeza aura mAnyatAoM kA sAra dete haiN| aneka vidvAnoM ke anusAra, ye atyanta saMkSipta aura asambaddha haiN| para inheM Izvara - prerita kahakara IsAIjana vizvasanIya mAnate haiM, kyoMki IsA ekezvaravAdI the aura apane ko Izvaraputra kahate the| ye dharma niyama bhI yahUdiyoM meM pracalita purAne dharma niyama kI pustaka meM saMyojita hue aura yaha 'holI bAibila' kahalAI / sampUrNa bAibila meM purAne aura naye dharma-niyamoM

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12 : zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 kI kula 66 laghu yA madhyama AkAra kI pustakeM haiN| unakA adhikRta saMskaraNa 397 I0 meM svIkRta kiyA gyaa| dUsarI se cauthI sadI ke bIca isake tatkAlIna bhASAoM meM anuvAda hue| aneka vighna-bAdhAoM ko pAra karate huye 14- 16vIM sadI ke bIca isakA aMgrejI tathA jarmana meM anuvAda huaa| aba to isakA anuvAda vizva kI lagabhaga 330 bhASAoM meM ho gayA hai aura prAya: 600 anya bhASAoM meM isakA anuvAda aura ho rahA hai| isIliye yaha vizvavyApI pracAra pA rahA hai| vibhinna granthoM se prApta sUcanAoM ke AdhAra para yaha kahA jA sakatA hai ki eka ora jahA~ mahAvIra aura jIsasa ke dvArA yugAnukUlita dharmoM meM paryApta samAnatAyeM haiM, vahIM dUsarI ora paryApta vibhinnatAyeM bhI haiN| samAnatAoM ke AdhAra nimna haiMa. jIvana-carita meM samAnatA 1. donoM hI rAjakulIna vaMza ke haiN| 2. donoM kA hI pUrvI dezoM meM janma huA hai| 3. inakI mAnyatAyeM pUrvI dezoM ke eka hI bhU-bhAga kA AdhyAtmika caritra liye hue haiN| 4. donoM ne hI dharma-sudhAra aura Atmadharma ke pracAra kA kaSTakArI mArga apnaayaa| 5. donoM ne vivAha nahIM kiyaa| (jainoM kA zvetAmbara sampradAya mahAvIra kA vivAha mAnatA hai | ) 6. donoM ne sAdhu ke samAna ekAkIpana evaM sArvajanika jIvana apnaayaa| 7. donoM ne hI prArthanA, dhyAna evaM ekAkIpana kA abhyAsa kara riddhi-siddhi paaii| donoM ne hI pazcAtApa (prAyazcitta), kSamA aura dhyAna (Atma / Izvara prema) kA upadeza diyaa| 8. donoM ne hI paramparAgata para vikRta aneka dhArmika yA sAmAjika mAnyatAoM kA yugAnukUlana kiyaa| inameM purohitavAda evaM hiMsA pradhAna kriyAkANDoM kA virodha samAhita hai| 9. donoM ne hI talAka aura vyabhicAra kA virodha kiyA, para strI ko puruSa se hIna hI maanaa| mukti puruSa ko hI ho sakatI hai / 10. donoM hI para - mata mAnane vAloM ko zApa dete haiM, unheM mithyAtvI yA zatru mAnate haiN|

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tIsa varSa aura tIna varSa : 13 ina samAnatAoM ke viparyAsa meM, donoM hI mahApuruSoM kI jIvana-paddhati, adhyayana, upadeza evaM pracAra-taMtra meM paryApta vibhinnatAe~ bhI parilakSita hotI haiN| ba. jIvana-carita kI vividhatA / 1. eka ora mahAvIra kA jIvana-carita sampradAyAnusAra hai, vahI IsA kA jIvana-carita sabhI IsAI sampradAyoM meM eka-sA mAnA jAtA hai| 2. jahA~ mahAvIra rAjakulIna vAtAvaraNa meM pallavita evaM zikSita hue, vahAM mahAtmA jIsasa rAjakulIna hote hue bhI bar3haIgIrI ke madhyama-vyavasAyI josepha ke yahAM pAlita, poSita evaM zikSita hue| 3. mahAvIra kA zikSaNa rAjaguruoM ke dvArA 72 kalAoM meM pravINatA ke rUpa meM huA, vahIM IsA kA zikSaNa sthAnIya dharma-sthaloM meM huaa| unakA uccatara zikSaNa kitanA huA, yaha acchI taraha jJAta nahIM hai| unhoMne yaruzalama meM raviyoM se 2 varSoM taka aneka Azcaryajanaka carcAyeM avazya kI thiiN| 4. mahAvIra ne vidhivata sAdhu-dIkSA lI, 12 varSa taka sAdhanA evaM tapasyA kI, vahIM IsA ne vapatismAI jJAna se yahUdIkaraNa svIkAra kiyA aura mAtra cAlIsa dina hI parvata kI upatyakAoM meM dhyAna lagAyA, para donoM kI riddhi-siddhiyoM aura unakI koTi meM aMtara thaa| mahAvIra to sarvajJa hI ho gye| 5. dIkSottarI jIvana meM mahAvIra sadaiva padayAtrI (eka avapAda ko chor3akara) rhe| yaha paramparA jaina sAdhuoM meM aba bhI cAlU hai (kucha videza jAne vAle chodd'kr)| yahI jainoM kI paramparA kI sannatatA kA kAraNa hai| isake viparyAsa meM, IsA ne yAtAyAta ke anya sAdhanoM kA upayoga bhI kiyaa| 6. mahAvIra ke jIvana kI ghaTanAoM meM aneka pUrvoktiyA~ haiM, unake kucha yakSavazIkaraNa ke bhI ullekha haiN| inake jIvana meM upasarga sahiSNutA ke sImAMta haiM aura camatkArika ghaTanAe~ bhI haiM jo pUrva meM ullikhita kI gaI haiN| isake viparyAsa meM, mahAtmA IsA ke jIvana meM camatkArikatA kI vividhatA bahuta adhika hai| isa sambandha meM tIna koTiyoM ke antargata 35 udAharaNa bAibila meM milate haiN| inakA vivaraNa pUrva meM diyA gayA hai| saMbhavata: yahI camatkArikatA unakI uttaravartI prabhAvitA kA kAraNa banI ho| mahAvIra kI camatkArikatA prAya: vyaktigata rahI, jabaki IsA ke camatkAroM se sAmAnya jana bhI lAbhAnvita huye| 7. mahAvIra kA dharmopadezana kAla 30 varSa hai, jabaki IsA kA kAryakAla evaM upadezana kAla mAtra tIna-sAr3he tIna varSa hI hai| mahAvIra kA upadezakAlIna vihAra

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14 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 kSetra IsA se paryApta mAtrA meM adhika rhaa| (vartamAna baMgAla se lekara rAjasthAna taka kA prAya: 1000 mIla kA kSetra) isake viparyAsa meM, IsA kA vihAra kAla kAphI kama thaa| 8. donoM hI mahApuruSa adhyAtmavAda mAnate haiM, para aisA lagatA hai ki mahAvIra ke upadezoM meM AtmavAda, vyakti-svAtaMtrya evaM karmavAda kI pradhAnatA thI, jabaki mahAtmA IsA ke upadezoM meM Izvara kI dayA, karuNA aura bhautikavAda kI pradhAnatA thii| sAmAnya jana adhyAtmavAda se prabhAvita to hotA hai, para vaha use apane jIvana meM utAra nahIM paataa| yahI kAraNa hai ki mahAvIra ke upadeza bahu-pracArita evaM prabhAvI nahIM ho ske| 9. mahAvIra ne naraka kI spaSTa dhAraNA rakhI hai| isake viparyAsa meM, IsA ke dharma meM naraka kI spaSTa dhAraNA to nahIM hai, para ve 'zodhana sthAna' to mAnate hI haiM jahA~ pApI apane pApoM ke kAraNa duHkha bhogate haiN| 10. mahAtmA IsA yahUdI jAti ke prati vizeSa anurAgI the, para mahAvIra sabake prati samabhAvI the| 11. pazcima meM IsA ke jIvana para 1897 se hI sine-philmeM banane lagI thiiN| inakI saMkhyA do darjana se bhI adhika haiN| eka tAjI philma 'paizana ple' to atyanta prabhAvakArI siddha huI hai| isake viparyAsa meM, mahAvIra ke jIvana aura upadezoM para koI acchI philma hI dekhane meM nahIM aaii| pracAra-prasAra mAdhyamoM ke yuga meM yaha kamI khaTakane vAlI hai| 12. mahAvIra kA nirvANa (mRtyu) sAmAnyataH Ayu karma ke kSaya evaM tIsa varSoM ke upadezoM ke bAda 72veM varSa meM huA jisakA utsava 'dIpAvalI' ke rUpa meM manAyA gyaa| isake viparyAsa meM, rAjanItika evaM dhArmika anudAra pravRtti ke logoM ne unake eka ziSya se jAsUsI karAkara IsA ko mRtyudaMDa diyaa| yaha karuNa dRzya bnaa| phira bhI, unake anuyAyiyoM ne isa ghaTanA ko janatA meM 'pApa se mukti' ke rUpa meM prabhAvI DhaMga se prasArita kiyaa| upadezoM meM samAnatA bhagavAna mahAvIra aura mahAtmA IsA ke aneka upadezoM meM samAnatA pAI jAtI hai| tathApi, donoM kI aneka mAnyatAyeM nAma-rUpeNa hI samAna lagatI haiM, paribhASAtmaka rUpa se unakA rUpa bhinna-bhinna pAyA jAtA hai| isa sambandha meM kucha bindu nimnalikhita haiM

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tIsa varSa aura tIna varSa : 15 1. donoM hI aparigraha (saMpatti-tyAga) aura saha-bhAjana-saMvibhAga ko mukti kA eka upAya batAte haiN| 2. donoM hI yaha mAnate haiM ki sabhI saMsArI jIva mUlata: pApI yA duHkhI (cAhe karmavAda ke kAraNa yA Izvara ke upadeza kI avajJA ke kAraNa) haiN| pApa-mukti yA duHkhamukti anaMta jIvana pAne kA mArga hai| 3. amara AtmA aura mukti kI dhAraNA donoM mAnate haiN| 4. donoM ne hI cAra kaSAyoM (krodha, mAna, mAyA, lobha) ko chor3ane kA upadeza diyA hai| vastuta: sabhI kaSAyoM kI eka sImA taka jIvana meM upayogitA hai| sImA kA ullaMghana hI hAnikara kaSTakara hotA hai| 5. pralaya kA nirAzAvAdI varNana donoM dharmoM meM samAna haiN| logoM meM dharmavihInatA kramaza: bar3hatI jaayegii| 6. donoM hI prArthanA, bhajana va dhyAna aura mahAtmAoM ke upadezoM meM vizvAsa ko Atmika unnati meM mahattva dete haiN| donoM ke hI upadeza Atmika utthAna ko mahattva dete haiN| 7. donoM hI sAptAhika vizrAMti divasa mAnate haiN| mahAvIra pakSa kI aSTamI evaM caturdazI ko vrata mAnate haiN| mahAtmA IsA sAtaveM divasa- ravivAra ko vizrAMti divasa mAnate haiN| 8. mahAvIra ke daza dharma aura pAMca vratoM kI mAnyatA IsA ke dasa AdezoM meM pAI jAtI hai| - 9. donoM hI upavAsa aura avamaudarya (bhUkha se kama khAnA) vrata ko mAnate haiN| 10. donoM ne hI mAMsAhAra evaM madirA-pAna ko aziSTa vyavahAra batAyA hai| 11. donoM hI mahApuruSoM ne striyoM ke samAnAdhikAra kA vidhAna karake bhI puruSa kI jyeSThatA mAnI hai aura unheM mukti kA adhikAra bhI nahIM diyA hai| ve carca meM bola bhI nahIM sakatI, ve binA sira Dhake vahA~ nahIM jA sktii| jaina Agama aura bAibila isa prakaraNa meM mauna haiN| jainoM meM to mahilA sAdhviyoM tathA mukti prApta mahilAoM ke paryApta ullekha pAye jAte haiM, para bAibila meM isa koTi kA udAharaNa nahIM pAyA jAtA hai| 12. donoM ne hI para-strIgamana tathA talAka kA virodha kiyA hai|

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16 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 13. bhagavAna mahAvIra ne agale 42000 yA usase adhika varSoM taka kisI ke mukta na hone kA saMketa diyA hai| mahAtmA IsA ne bhI sAr3he tIna varSa (42 mAha; 1 mAha = 1000 varSa) taka svarga ke dvAra ke baMda hone athavA kisI ke mukta na hone kI bAta kahI hai| 14. donoM ne hI paramparAgata purohitavAda kA virodha kiyA hai| 15. mukti ke vijJAna kA upadeza donoM hI mahAtmAoM ne diyA hai| unakI mAnyatA hai ki saMsAra-prema aura mukti-prApti meM viloma sambandha hai| 16. bhagavAna mahAvIra ne do prakAra ke prANI mAne haiM : a. bhavya- jisameM mukta hone kI kSamatA hai| ba. abhavya- jisameM mukti kI kSamatA nahIM hai| IsA bhI kahate haiM ki svarga ke rAjya kA dvAra bahuta hI saMkIrNa hai| usameM cune hue (bhavya) jIva hI praveza kara sakate haiN| 17. mahAvIra sabhI AtmAoM meM samAna kSamatA mAnate haiM aura sabhI meM Izvara hone kI kSamatA mAnate haiN| isake viparyAsa meM, IsA 'sabhI AtmAyeM samAna' haiM mAnate haiM, sAtha hI Izvara tumhAre aMdara hI hai' mAnakara bhI sabhI meM Izvaratva ko prApta karane kI kSamatA nahIM mAnate haiM lekina Izvara dvArA pApa-mukti ke bAda Izvara ke bagala meM baiThA dete haiN| yaha mukti Izvara ke anugraha se hI milatI hai| isake viparyAsa meM, jainoM kA Izvaratva jJAna dhyAna, sAdhanA aura tapasyA se karma-mala yA du:kha dUra kara hI pAyA jA sakatA hai| . 18. donoM hI 'OM' evaM 'omena' (tathAstu) kI pavitratA va sAmarthya svIkAra karate haiN| 19. donoM ke upadeza sAmAnya jIvana meM dRSTigocara udAharaNoM se bharapUra hote the| IsA ke ina udAharaNoM kA aneka pustakoM meM ullekha hai, para mahAvIra ke udAharaNoM kA saMkalana abhI nahIM huA hai| 20. mahAvIra ne pAMca mUr3hatAoM - deva, pAkhaMDa, tIrtha, jAtibaMdhana aura kriyAkAMDa ko chor3ane kA upadeza diyA hai| mahAtmA IsA bhI ise mAtra saMketa ke rUpa meM vyakta karate haiN| upadezoM meM vibhinnatA : donoM mahApuruSoM ke upadezoM meM uparokta samAnatAoM ke bAvajUda unake aneka maulika upadezoM meM bhinnatA pAI jAtI hai tathA kucha apUrNatAyeM bhI haiN| inakA saMkSepaNa nimna hai -

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tIsa varSa aura tIna varSa : 17 1. mahAtmA IsA kA dharma mukhya rUpa se eka IzvaravAda kI dhAraNA para AdhArita hai| yaha Izvara ko jagatkartA, jaganniyaMtA evaM anaMta sukhamaya jIvana dene vAlA mAnatA hai| yaha svarga ke rAjya kA manovaijJAnikataH AkarSaka citra prastuta karatA hai| isake anusAra, IsA Izvara-putra hI hai jisane dUsaroM ke pApoM ke liye apanA balidAna dekara anaMta sukha pAyA hai| vaha hamArI sevA karanA cAhatA hai, apanI sevA (pUjA) nahIM karAnA caahtaa| vaha vItarAgI, udAsIna va sarvottama nahIM hai| vaha to mAnava sevI hai| IzvaravAda kI dhAraNA ke cAra AdhAra haiM : a. Izvara saMrakSaka evaM surakSaka hai| ba. Izvara kA svarUpa AdarzavAda kI dRSTi detA hai| sa. Izvara hameM naitika vyavahAra kI preraNA detA hai| da. Izvara hameM AdhyAtmika zakti kA anubhava karAtA hai| phalataH Izvara se prema aura usameM vizvAsa hamAre jIvana ko pApa-mukta banAne meM sahAyaka hotA hai| IsAI dharmagranthoM ne Izvara ke astitva ke viSaya meM buddhivAda kA sahArA nahIM liyA hai| ise ve svataHsiddha avadhAraNA ke rUpa meM lete haiN| ve Izvara ko adRzya para mahAdayAlu aura mahAsattA ke rUpa meM mAnate haiN| ve usameM bhakti aura samarpaNa ko hI jIvana kI sArthakatA mAnate haiN| ve mAnava-jIvana ko IzvarAdhIna mAnate haiN| isake viparyAsa meM, jaina anIzvaravAdI haiN| ve prANiyoM ke jIvana ko parataMtra nahIM mAnate, usake vikAsa ko svAvalambana kA AdhAra dete haiN| unhoMne Izvara kI dhAraNA ko svataHsiddha avadhAraNA nahIM mAnA hai aura buddhivAda ke AdhAra para isa dhAraNA kA aneka graMthoM meM khaNDana kiyA hai| unake anusAra, 'sRSTi eka mahAna kArya hai, ata: ghaTa Adi kAryoM ke samAna usakA kartA honA cAhie' ke tarka meM 'kArya' zabda kA artha hI vivAdagrasta ho jAtA hai| kArya kA avayavI asat se sadpa honA, kRtabuddhitva yA vikAravatva ke rUpa meM paribhASita karane para Izvara anitya aura vikArI siddha hotA hai| sAtha hI, gambhIra vicAra karane para, anavasthA aura cakraka Adi aneka doSa Ate haiN| isake atirikta, azarIrI Izvara meM jJAna, icchA va prayatna kahA~ se hoMge? vaha kriyA kaise kara sakegA? Izvara kI adRzyatA usakI viziSTa jAti se bhI nahIM siddha kI jA sktii| aura bhI, Izvara na to apanI niSkriya upasthiti mAtra se, na hI jJAna yA jJAnecchA-prayatna se aura na apane aizvarya se hI sRSTi-racanA kara sakatA hai| __ isI prakAra, yaha prazna bhI mahattvapUrNa hai ki Izvara sRSTi kyoM karatA hai? svecchA se, prANiyoM ke puNya-pApa se, dayA se yA manovinoda ke liye? ina praznoM para vicAra

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18 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 karane para bhI Izvara kA sRSTikartRtva siddha nahIM hotaa| sAtha hI, Izvara jagat kI sRSTi nahIM kara sakatA, kyoMki usake pAsa ghara ke liye miTTI Adi ke samAna nirmANa ke sAdhana nahIM haiM aura nitya hone se vaha kriyAzUnya bhI hai| mata-matAMtara ke zAstroM ko bhI Izvara kA banAyA nahIM mAna sakate, anyathA unameM Izvara kA hI khaNDana-maNDana kyoM hotA? phalata: tarkavAda se Izvara evaM usake sRSTikartRta ko siddha nahIM kiyA jA sktaa| usakI pRSThabhUmi zraddhA hI ho sakatI hai jahA~ tarka kAma nahIM krtaa| ___bhagavAna mahAvIra ne sRSTikartA Izvara ke badale sarvajJAnI Izvaratva kA mata prastuta kiyA hai| yaha kSamatA sabhI prANiyoM meM hai, jo karmoM ke kAraNa tirohita rahatI hai| yaha tirohaNa prArthanA, bhajana (bhaktivAda) evaM dhyAna, tapasyA (sAdhanA) Adi se AvirbhAva (vastudharma) meM badala jAtA hai| isase mAnava svayaM hI sarvajJa, sarvadarzI, anaMta zaktimAn va anaMta sukhI bana jAtA hai| phalata: bhagavAna mahAvIra eka Izvara ke badale aneka yA anaMta IzvaravAda kI sthApanA karate haiN| ata: ve nipaTa anIzvaravAdI nahIM hai, apitu aneka vyaktigata IzvaravAdI haiN| . kaI IsAI lekhakoM aura vidvAnoM ne jainoM kI mAnyatAoM para Izvara ko na mAnane ke kAraNa aneka Aropa lagAye haiN| inameM adhikAMza Aropa jaina dharma ke siddhAMtoM kI samyaka jAnakArI na hone ke kAraNa haiN| jaina manuSya ko svayaM hI apanA bhAgyavidhAtA mAnate haiN| ata: unheM Izvara ke (1) prasAda, (2) kSamAdAna yA (3) karuNA kI AvazyakatA nahIM hai| ve apane pApa karmoM yA duHkhoM ko sAdhanA ke dvArA nirjarita kara pavitratA prApta karate haiN| phalata: unheM Izvara ke anugraha kI AvazyakatA nahIM hai| jaina dharma ko samajhe binA hI 'palAyanavAdI' yA 'nirAzAvAdI' kahanA atyanta bhrAmaka hai| svarga-mokSa kI, apane yA dUsaroM ke kalyANa kI pratyAzA AzAvAda meM hI ho sakatI hai| jaina sAdhu apanA ghara-bAra chor3atA hai aura sAre vizva ko apanA parivAra mAnane lagatA hai| isameM palAyanavAda nahIM, vyaktitva kA vilopana hai jo vizvAsa evaM samarpaNa kI prakriyA meM hotA hai| yaha svayaM evaM samAja ke sukha-vardhana kA pratIka hai| isameM palAyana yA nirAzA kahAM dikhatI hai? jaina sAdhu evaM gRhastha apane AdhyAtmika utthAna ke sAtha apane upadezoM evaM pravRttiyoM dvArA dUsaroM kI bhI pragati ke mArgadarzaka hote haiN| unakA uddezya Atmahita ke sAtha parahita kA yugapat sampAdana hai| jainoM ke mukta evaM siddha jIva kRtakRtya hone para anaMta sukha evaM amaratva meM raha rahe haiN| mukta jIvoM kI yahI sthiti IsAI dharma meM bhI batAI gaI hai| unameM akriyatA kI dhAraNA unake utpAda-vyaya-dhrauvyAtmaka svabhAva ke kAraNa sahI nahIM hai|

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tIsa varSa aura tIna varSaH : 19 yahI nahIM, uttaravartI kAla meM IsAiyoM meM bhI Izvara ke svarUpa evaM kArya, saMgaThana-vyavasthA, maThavAda, prakSipta aMzoM kI mAnyatA, kriyAvAda, dharmaguruoM kA vivAha Adi ke prati zaMkAyeM vyakta kI gaIM jinakI vyAkhyAoM meM bhinnatA ke kAraNa solahavIM sadI aura usake bAda IsAI paMtha aneka prativAdI (proTesTeMTa) sampradAyoM meM, samaya-samaya para, vibhAjita hotA gyaa| vartamAna meM inakI saMkhyA darjanoM meM calI gaI hai| isI kAla meM Izvara ke tIna rUpoM pitA, putra aura rUha kI dhAraNA aaii| proTesTeMTa aura krizciyana sAiMsa to Izvara ko vyakti ke badale eka dhAraNA aura bAibila ko mAtra dhArmika vikAsa kA eka abhilekha mAnate haiN| 'DivAina lAipha mizana' to IsA ko 42 uddhArakoM meM eka mAnatA hai| yahI nahIM, naye yuga meM to aneka IsAI dhAraNAoM kA mahattva kama hotA jA rahA hai evaM anIzvaravAdiyoM kI saMkhyA meM kramaza: vistAra hotA jA rahA hai| nItse ne to bahuta pahale 'Izvara mara cukA hai' kI ghoSaNA kara dI thii| 2. jaina Agama graMtha jahA~ svataMtra graMtha hai, vahIM bAibila eka saMgraha graMtha hai jisameM 66 prakaraNa saMgrahIta hue haiN| viSayoM kI punarAvRtti to sabhI meM hai| phira bhI, eka pustaka kI prabhAvitA aneka pustakoM kI prabhAvitA se adhika siddha huI hai| ___ yadyapi jaina mUrtipUjA ke viSaya meM mauna haiM, phira bhI prAya: paMdrahavI sadI taka adhikAMza jaina mUrtipUjaka the| ve mUrtipUjA ke mAdhyama se patthara kI yA vyakti kI pUjA nahIM karate, apitu mUrti meM saMsthApita evaM pratiSThita vyakti ke guNoM ko svayaM meM pallavita karane ke liye kAmanA karate haiN| ve unake AdhyAtmika guNoM ke anukaraNa kA prayAsa karate haiN| japa, prArthanA, dhyAna, bhajana-saMhitA Adi aMta:zakti ko saMvardhita karate haiN| inameM Izvara kA vizeSa mahattva nahIM hotaa| ve Adarza-pUjaka haiM, mUrtipUjaka nhiiN| mUrtiyA~ to AdarzoM ke mAdhyama haiN| ata: jaina na nAstika haiM, aura na hI ekezvaravAdI haiN| ve jinavAdI haiM aura aMtaraMga zatruoM ko jItane vAloM kA sammAnapUrvaka smaraNa karate haiN| ve bhAvapUjA ke sAtha dravya-pUjA bhI karate haiN| pUjA unake liye eka manovaijJAnika upakrama hai| stara ke anurUpa saguNa-nirguNa pUjAyeM hotI haiN| nirguNa pUjA meM mUrti nahIM hotii| isake viparyAsa, meM bAibila mUrti ko mala (Unclean) mAnatI hai aura mUrtipUjakoM kI niMdA karatI hai| bAibila mUrtipUjA kI dhAraNA ko nahIM mAnatI hai| phira manuSya kaise Izvara kI mUrti banAye? sAmAnya mUrti se to pradUSaNa hotA hai| para sAmAnya evaM ArthoDoksa (kaitholika) girijAgharoM meM bhI krAsa yA merI kI mUrtiyoM kI bhajana-saMhitA ke mAdhyama se sarvisa (dravya pUjA) kI jAtI hai| yaha pratyakSa nahIM, to parokSa pUjA to hai hii| yaha bhI kahA gayA hai ki maMdira jaise pavitra sthAna para jUtA pahana kara nahIM jAnA caahie| (kucha proTesTeMTa ise nahIM maante|)

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: zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 mahAvIra kA karmavAda gatizIla kAryakAraNavAda para AdhArita hai| isakA rUpa sthira yAMtrika nahIM hai| yaha 'jo kare, so bhoge' kA siddhAMta hai| ise rahasyavAda yA palAyanavAda kahanA vaijJAnika manovRtti kA paricAyaka nahIM hai| karmavAda ke sAtha punarjanmavAda kI dhAraNA bhI jur3I huI hai| isase manuSya dUradarzI banakara sva-para-hita sAdhanA karatA hai| yaha 'kare koI, bhare koI', kA samarthana nahIM krtaa| isase to pApavRddhi hI saMbhAvita hai| isase maitrI, karuNA, pramoda evaM virodhiyoM ke prati samabhAva ke bhAva nahIM panapate haiN| 'jaisA tuma booge, vaisA tuma kAToge, ke rUpa meM IsA bhI karmavAda svIkAra karate haiM para usakA vivecana to jainoM meM bhI pAyA jAtA hai| 5. eka viduSI ne jainoM kI ahiMsA kI sarvamAnya dhAraNA ko hI avyAvahArika, avaijJAnika evaM asaMgata batAyA hai| yadyapi IsA ke dasa AdezoM meM yaha bhI anyatama hai, bAibila meM maMdiroM meM pazubali kA virodha karate hue kahA gayA hai ki Izvara kaise apanI saMtAnoM kI bali se prasanna ho sakatA hai ? vastuta: ahiMsA ke do artha haiM a. Avazyaka hiMsA kA alpiikrnn| yaha jIvana kI sukhamayatA ke liye anivArya hai| isakA dUsarA artha yaha bhI hai ki anAvazyaka hiMsA se nivartana ho / ba. isakA sakArAtmaka artha prema, dayA, sahAnubhUti, karuNA Adi kA sadAcAra hai / ata: apane svArtha ke kAraNa 'jIvo jIvasya bhojanaM' ke AdhAra para 'ahiMsA' ke siddhAMta ko nakAranA asaMgata hai| Izvara bhI prema hI cAhatA hai, hiMsA nahIM / 6. yadyapi donoM dharma 'triratna' mAnate haiM, para unake uddezyoM meM samAnatA hone para bhI unake nAmoM meM aMtara hai : jaina vizvAsa / zraddhA, jJAna, sadAcAra (cAritra) vizvAsa, AzA, prema pitA, IsAI naI mAnyatA putra, rUha 7. mahAvIra kA dharma sabhI prANiyoM- ekendriya se lekara paMcendriya taka, manuSya, pazuoM evaM nArakiyoM tathA devoM taka ke hita kI bAta karatA hai, jabaki IsAI dharma mukhyataH mAnava- vaha bhI vizeSataH dIna mAnava ke hita kI hI bAta karatA hai| 8. mahAvIra ne manuSyoM ke bhAvoM ko Akalita karane ke liye cha: lezyAoM (AbhAmaMDala) kI dhAraNA ko pUrNa rUpa se vikasita kiyA hai aura Ama ke per3a se

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tIsa varSa aura tIna varSa : 21 pake AmoM ko tor3ane kI prakriyA se ise samajhAyA hai| isake viparyAsa meM, IsA ne kevala tIna (kApota, padma va zukla) kA hI nAmollekha kiyA hai| isakA pUrNa vivaraNa nahIM hai| IsA ne mukhyata: gRhasthoM evaM sambhavata: saMtoM ko samAna upadeza-saMhitA pradAna kii| isIliye Aja bhI IsAI dharma meM sAdhu-saMsthA bahuta mahattvapUrNa nahIM hai| isake viparyAsa meM, mahAvIra ne gRhasthoM evaM sAdhuoM ke liye pRthak-pRthak sthUla evaM sUkSma AcAra-saMhitA dii| phalata: jainoM meM sAdhu-saMsthA Aja bhI mahattvapUrNa evaM mArgadarzaka banI huI hai| 10. mahAvIra kI sAdha saMsthA meM ahiMsAtmaka dRSTi ke kAraNa varSAkAlIna cAturmAsa kI paramparA hai, jo dharma-prAcAra evaM saMrakSaNa kA hI eka rUpa hai|yh paramparA IsAI dharma meM nahIM hai|| 11. bhagavAna mahAvIra ne rAtri bhojana kA niSedha kiyA hai, jabaki bAibila isa viSaya meM mauna hai| prAyaH IsAI rAtri bhojI rahe haiM aura haiN| 12. mahAvIra ke mArga meM Atmahita evaM parahita ko yugapat rUpa se mukti kA sAdhana mAnA gayA hai| IsA ke mArga meM kevala parahita kI prakriyA hI pramukha banI hai| jainoM meM mukti ke liye 'mukti' zabda pracalita hai, jabaki bAibila meM ise 'svarga ke rAjya' ke rUpa meM bhI batAyA gayA hai| jainoM meM 'mukti' (pApa yA karma-nirjarA) aparigrahI yA nagna veza meM mAnI gaI hai| jabaki IsA ke dharma meM sadeha 'svarga ke rAjya' meM jAne kI carcA hai, jaisA ki mAtA mariyama tathA IsA ke vivaraNa se spaSTa hai| __ mahAvIra eka bhautika evaM nazvara svarga (devI-devatA) aura eka siddhoM kA amara svarga (mokSa) mAnate haiN| isake viparyAsa meM, IsA mukti ko hI amara svarga kA rAjya mAnate haiM jahA~ Izvara hai aura jisake dAyeM-bAyeM mukta jIva virAjate haiM evaM anaMta AnaMda kA anubhava karate haiN| IsA kA Izvara sakriya hotA hai aura vizva ke pApa miTAne ke liye IsA ke rUpa meM avatarita hotA hai| yaha mAnyatA hinduoM kI gItA ke anurUpa hai| jainoM ke mokSa meM Izvara nahIM hotA, sabhI mukta jIva samAna, svataMtra evaM anaMta catuSTayI hote haiN| ve paramAnanda meM rahate haiN| mukta jIva ni:svabhAvI nahIM hote| ve sarvajJa aura sarvadarzI hote haiN| 13. mahAvIra ke anusAra, dharma sArvatrika hai| tIrthaMkara yA dharmonnAyaka sarvatra utpanna ho sakate haiN| sabhI ko avatAra mAnA jA sakatA hai| kevala mahAtmA IsA ko hI avatAra mAnane kI dhAraNA buddhivAda kI preraka nahIM lgtii| vizva ke adhikAMza dharma

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22 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 (hindU aura jainoM ko chor3akara) apane dharma-saMsthApaka ko Izvara-dUta, Izvara-putra, IzvarIya rahasya-udghATaka yA paramezvara ke samAna hI mAnate haiN| naye yuga meM yaha dhAraNA badala rahI hai| jainoM ke anusAra, Izvaratva jJAna, sAdhanA aura tapasyA se karmamala yA du:kha dUra kara hI pAyA jA sakatA hai| 14. mahAvIra ke dharma meM dArzanika tattvoM yA buddhivAda ko bhI mahattva diyA gayA hai| jabaki IsA ke upadezoM meM yaha nahIM pAyA jaataa| vahA~ to jana-kalyANa (sevA evaM anugraha) kA hI mahattva hai| Izvara ke samAna dhAraNAoM ko svata:siddha mAna liyA gayA hai| 15. mahAvIra ke dharma meM pavitra mRtyu (sallekhanA) kA vidhAna hai| yaha IsA ke dharma meM nahIM hai| svecchA-mRtyu ko bhukhamarI yA AtmahatyA nahIM kahA jA sakatA hai| ye donoM abhAva yA manovaijJAnika kSobha ke pratIka haiN| mahAvIra ke ziSyoM ne dharmapracAra kI tulanA meM pavitra mRtyu kI prakriyA zreSTha smjhii| 16. jaina dharma janmanA jAtivAda ko nahIM maantaa| ataH usake anuyAyiyoM meM jAtigata bhedabhAva nahIM hai| IsAI dharma to spaSTata: dIna evaM adIna kI jAti svIkRta karatA hai| aba to unake dInoM meM bhI eka naI jAti-dalita jAti kA udaya ho rahA hai jisake liye rAjanItika saMrakSaNa bhI mAMgA jA rahA hai| 17. mahAvIra kA dharma mukhyataH nivRttivAdI mAnA jAtA hai, para yaha nivRtti naitika evaM zubha pravRttiyoM kA hI eka rUpa hai| yaha zubha pravRttiyoM ko janma detI hai| zramaNa kA artha hI zrama karanA yA pravRtti karanA hai| isake viparyAsa meM, IsA kA dharma pravRttivAdI hI mAnA jAtA hai| mahAvIra ke 30 varSa taka diye gaye upadeza unakI mRtyu ke bAda bhI, sImita kSetra meM hI pracArita raha ske| isake viparyAsa meM, IsA ke tIna-sAr3he tIna varSa ke upadeza aura kArya unakI mRtyu ke bAda to aura bhI vizva ke aneka dezoM meM unake dharma pracArakoM dvArA janasevA ke mAdhyama se pracArita evaM pravAhita hue| phira bhI, yaha eka acarajakArI tathya hai ki donoM mahApuruSoM ke upadeza kAla meM inake anuyAyiyoM kI saMkhyA meM jo anupAta 10:1 kA thA vartamAna meM 1:300 ke anupAta meM pAyA jAtA hai| jainoM ke liye yaha viSama anupAta vibhinna dRSTikoNoM se vicAraNIya hai : 1. mahAvIra kA dharma, prArambha meM, rAjakuloM evaM ucca varga meM adhika pracArita huA, jabaki IsA ke upadeza evaM kArya dIna-duHkhiyoM meM adhika pracArita hue jo samagra janatA kA tIna-cauthAI se adhika bhAga hai| phalata: rAjamahala aura jhopar3I kA jo aMtara hai, vaha Aja bhI banA huA hai|

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tIsa varSa aura tIna varSa : 23 2. donoM dharmoM ko madhyakAla ke pUrva aneka kSetroM meM rAjyAzraya milaa| bAda meM kevala IsAI yA anya dharma hI pratyakSa yA parokSa rAjyAzraya pAte rhe| 3. mahAvIra kA dharma mukhyata: Atma-kendrita dharma mAnA jAtA hai| ata: isake anuyAyiyoM ne isake pracAra kI AvazyakatA hI na samajhI aura na yaha vyApaka pracAraprasAra hI pA skaa| sAtha hI, yaha sAmAjika sevA evaM sudhAra ke kSetra meM bhI agraNI nahIM bana skaa| isake viparyAsa meM, IsAI dharma mukhyataH para-sevA kendrita rhaa| phalata: IsA ke ziSyoM evaM pracArakoM ne usakA khUba pracAra kiyaa| IsA ke jIvanakAla meM hI unake 12 mukhya ziSya, 70 dharma pracAraka the| isase dharmAntaraNa, dharma-dIkSaNa bhI huA jo aba taka cAlU hai| Aja bhI vizva ke aneka kSetroM meM lagabhaga 20000 se adhika pracAraka yaha kAma kara rahe haiM aura prAya: 4000 vyakti pratidina IsAI bana rahe haiN| yaha spaSTa hai ki mahAvIra, IsA kI tulanA meM dharma kI vikraya kalA meM adhika nipuNatA nahIM pA ske| unakA dharma amUrta evaM adRzya sukha ke AzAvAda kA saMdeza detA thA, jabaki IsA dharma pratyakSa sevA ke mAdhyama se pratyakSa sukhI hone kA mArga sujhAtA thaa| 4. mahAvIra kA dharma prabuddha jana tathA garIba-amIra sabhI ke liye hai, lekina prabuddha varga meM bhI isake anuyAyI (2-5 pratizata) haiN| isake viparyAsa meM, IsAI dharma, vizeSata: dInoM ke liye hai, unameM isake prati manovaijJAnika AkarSaNa hotA hai| samagra samAja meM inakA pratizata 90 taka jAtA hai| ata: isake anuyAyiyoM kI saMkhyA sarvAdhika hai| 5. bhagavAna mahAvIra ne anuyAyiyoM ko sAdhaoM ke liye auSadha, zAstra, abhaya aura AhAra ke rUpa meM cAra prakAra ke dAna kA upadeza to diyA, para use alaukika koTi meM DAla diyaa| gRhasthoM ke liye bhI cAra dattiyoM kA 'mahApurANa' maiM ullekha hai, jinheM laukika dAna kahA jAtA hai| 'sthAnAMga' meM bhI 10 prakAra ke dAna aura nau prakAra ke puNyoM kA ullekha hai| para inameM dharma-pracAra ke liye na to koI niyama banAyA gayA hai aura na hI etadartha preraNA dI gaI hai| isa Atma-kendraNa ke kAraNa jaina saMskRti kA saMprasAraNa yA saMvardhana nahIM ho skaa| isake viparyAsa meM, IsAI dharma meM anuyAyiyoM kI Aya kA nyUnatama 10% dharma pracAra kArya meM dAna dene kA niyama prArambha se cala rahA hai| muslima dharma meM bhI yaha prathA hai| isI dAna se ve vizva ke aneka kSetroM meM uparokta cAroM prakAra kI sevAyeM upalabdha karAkara apanA dharma prasArita karate rahe aura kara rahe haiN|

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24 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 6. jainoM kA anekAMtavAda isakI uttamatA kI dhAraNA ko bhrAMta banAtA hai| yaha virodhI-samAgama kA eka rUpa hai| isakA prajAtAMtrika anekezvaravAda bhI ekezvaravAda kI tulanA meM sAmAnya jana ke liye AkarSaka nahIM lgtaa| tathApi ye donoM siddhAMta jainadharma kI AtmA haiM evaM samabhAva tathA samanvaya ke pratIka haiN| pArliyAmeMTa Ava varlDa relIjansa, aseMbalI Ava varlDa relIjansa, antarvizvAsIya tathA navayuga ke samAna aneka saMgaThana isake vartamAna rUpa haiN| mahAtmA IsA bhI ina donoM siddhAMtoM ke parokSataH samarthaka the, para unhoMne spaSTa rUpa se ina para mauna rkhaa| phalataH ve adhika AkarSaNa ke kendra bne| 7. bhagavAna mahAvIra ne apane yuga meM caturvidha saMgha kI sthApanA kI jisase dharma saMsthA meM parasparAvalambana sthAyI banA rhe| para unake yuga meM, saMbhavata: maMdira evaM pUjA-sthala nahIM the| phalata: jaba uttaravartI kAla meM inakA vikAsa huA, to dharmAdA to banA, para usakA upayoga dharma-pracAra meM na kara naye-naye maMdiroM ke nirmANa tathA anya prabhAvaka dhArmika AyojanoM meM hone lgaa| maMdiroM meM gRhastha jana hI dainika kRtya karate the, mAlI hI maMdira kA sarvesarvA thaa| pujArI yA paMDita kI bhI vahAM koI vyavasthA nahIM thii| yaha prathA Aja kahIM-kahIM calane lagI hai, para dharma-pracAra para isakA jora nagaNya hai| isake viparyAsa meM, IsAI dharma meM girajAgharoM meM kAryarata 'phAdara' aura anya karmacArI dhArmikatA ke saMrakSaNa ke sAtha, pracAra kArya meM bhI lage rahate haiN| 8. mahAvIra ke uttaravartI AcAryoM ne dharma-pracAra kI dizA meM na socA hI, na koI saMgaThana bnaayaa| ve to anya dharmiyoM ko mithyAtvI kahakara unake graMthoM ke adhyayana taka ko nirutsAhita karate rhe| 'janadharma' kahakara bhI unhoMne nava-jainoM kA svAgata nahIM kiyaa| ve bauddhika carcAoM, zAstrArtha evaM graMthalekhana meM hI lage rhe| inake sAdhuoM kI sImita padayAtrAyeM hI ise aba taka surakSita rakha sakI hai| ve hI isake sabase bar3e pracAraka haiM aura rahe haiN| isake viparyAsa meM, IsA ne svayaM aura usake anuyAyiyoM ne pracAraka maMDaliyA~ gaThita kI aura 10 pratizata ke AdhAra para prApta anudAna se vibhinna kSetroM aura dezoM meM ana-IsAI logoM meM niyamita pracAra kiyA aura kara rahe haiN| Aja aneka jaina vidvAn evaM sAdhu bhI isa dizA meM kAma kara rahe haiM, para inakA kAma mukhyata: saMrakSaNa kA hai, saMvardhana kA nahIM, isakA phala bhI unheM milA hai aura jainadharma ko buddhivAdiyoM kA samarthana milane lagA hai| isa prakriyA meM ujjvala bhaviSya kI AzA kI jA sakatI hai| 9. jainoM ne dharma-pracAra kA kArya to nahIM hI kiyA, unhoMne apane sAhitya ko bhI prasArita nahIM hone diyaa| ve ise pavitra mAnakara jainetara matavAdiyoM meM kaise prasArita

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tIsa varSa aura tIna varSa : 25 karate? ve to mithyAtvI the aura unakA avinaya bhI kara sakate the| isa sAhitya ko lokabhASA meM prastuta karanA bhI kSamya nahIM thaa| yahI kAraNa hai ki jainadharma aura usake siddhAMtoM ke viSaya meM paryApta bhrAMtiyAM banI aura Aja bhI banI huI haiN| isake viparyAsa meM, IsAI saMgaThanoM ne bAibila aura usake aneka aMzoM kA vibhinna bhASAoM meM anuvAda kiyA aura use niHzulka vitarita kiyaa| aba taka bAibila kA 330 bhASAoM meM anuvAda ho cukA hai aura 600 bhASAoM meM anuvAda kI yojanA cala rahI hai| yadi bhASAoM ke sAtha janabhASAoM ko liyA jAya, to prAyaH 2800 prakAra ke isake anuvAda ho cuke haiN| Ajakala pracAra kA eka rUpa yaha bhI hai ki hoTaloM ke kamaroM meM bAibila rakhI jAne lagI hai| sAhitya kA yaha vipula utpAdana evaM saMprasAraNa bhI IsAI dharma ke saMvardhana meM sahAyaka huA hai| 10. IsAiyoM ke samAna jainoM meM bhI aneka paMtha haiM jo maulika jaina siddhAMtoM kI vyAkhyA kiMcita parivardhita rUpa meM karate haiN| ye paMtha mata kI jIvaMtatA ko nirUpita karate haiN| ye svataMtra rUpa se hI apanA kArya karate haiN| sAmAnya pracAra ke liye ina paMthoM kA koI sammilita saMgaThana nahIM hai, jo jaina dharma kI vartamAna aura bhaviSya kI sambhAvanAoM para dhyAna de ske| vartamAna meM aneka antarrASTrIya vizeSaNI jaina saMsthAyeM banI haiM jinhoMne isa dizA meM kucha kAma karanA prAraMbha kiyA hai| IsAI dharma ke sthira hone para prArambha meM yarUzalama aura bAda meM roma isakA pramukha kendra banA jisane na kevala IsAiyoM ko saMgaThita rakhA, apitu unake pracAraprasAra ko bhI varIyatA dii| aba to IsAiyoM ke aneka saMgaThana isake vizvavyApI prasAra meM lage huye haiN| IsAI paMtha kI jIvaMtatA 15vIM-17vIM sadI meM lUthara aura usake uttaravartI kAla meM vyakta huii| isa viSaya meM pUrva meM batAyA jA cukA hai| 11. IsAI dharma ke pracAra kA eka mukhya kAraNa anya dharmoM kI niMdA, avarNavAda aura pralobhana bhI rahA hai| apane anekAta siddhAMta ke kAraNa jaina yaha vidhi nahIM apanA sakate the| 12. IsAiyoM kA pavitra graMtha kahIM se bhI kisI bhI paMtha ne prakAzita kiyA ho, usameM sArthaka ekarUpatA pAI jAtI hai| jainoM ke Agama graMthoM ke vibhinna prakAzanoM meM yaha ekarUpatA nahIM pAI jaatii| yaha mahattvapUrNa evaM dhyAna dene yogya viSaya hai| zodhakartAoM ko isameM kiMcit asuvidhA hotI hai| 13. mahAvIra kA dharma vyakti ko svAvalambI tathA svayaM kA bhAgyavidhAtA banane kI preraNA detA hai| isake viparyAsa meM, IsA kA dharma parAvalambana tathA Izvara kA anugraha prApta karane ko hI varIyatA detA hai|

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26 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 naye yuga meM mahAvIra aura IsA kA mUlyAMkana : vizva ke vibhinna dharma vibhinna kSetroM meM evaM vibhinna yugoM meM vikasita huye haiN| una yugoM kI tulanA meM, Aja ke yuga meM aneka prakAra ke parivartana hue haiM aura aneka naI samasyAyeM sAmane AI haiN| prAcIna yuga meM dharma ke kAraNa aneka yAtanAyeM dI gaI aura aneka yuddha he| ye prakriyAyeM to abhI bhI cAla haiM, para inameM aba rAjanIti aura arthazAstra bhI pramukha bana rahe haiM aura aneka meM dharma bhI aMtaraMgataH samAhita hai| sAtha hI, aba jAtivAda, vinAzaka aura paramANavika astra, janasaMkhyA vRddhi, audyogika vistAra aura pradUSaNa, prAkRtika srotoM kA ati-dohana, naitika mUlyoM kA hrAsa, saMkIrNa mAnasikatA, ati-vyakti-svAtaMtrya dhArmika yuddha Adi aneka samasyAyeM samAhita huI haiN| IsAI dharma ke anusAra, sthitiyA~ aura vikarAla ho sakatI haiN| IsAI jana vartamAna yuga ko pApazakti ke rUpa meM 'zaitAna kA rAjya' mAnate haiN| isase hamAre bhAvI vinAza kI saMbhAvanA hai| phalata: ve karuNA aura pApa-nAzaka puNya meM vizvAsa ke dvArA bhAvI mukti ke AzAvAdI haiN| jaina dharma ke anusAra bhI ye sthitiyAM kAla-prabhAva ko vyakta karatI haiM, kyoMki vartamAna meM avanati-kAla cala rahA hai| isameM dhArmika vizvAsa aura sadAcAra kI hAni hogii| vaijJAnika yuga kI pragati ko yaha bhautika pragati mAnatA hai jo AdhyAtmika vikAsa ke viloma meM calatI hai| mahAvIra mukhyata: sabhI AtmAoM kI samAna kSamatA ke AdhAra para prANiyoM ko bAharI vAtAvaraNa se aparigraha, anekAMta aura ahiMsA ke abhyAsa ke mAdhyama se prajAtaMtrIya sAmAjika evaM AdhyAtmika vikAsa kA upadeza dete haiM jo karuNA evaM sevA ke upadeza se adhika prabhAvI hai| __ mahAvIra aura IsA ke yuga meM zikSA evaM vicAra-pravaNatA atyalpa (lagabhaga 3 pratizata) thii| vartamAna yuga meM yaha 66-100 pratizata taka jA pahuMcI hai| yaha pAyA gayA hai ki paramparAvAda aura zikSA ke pratizata ke bIca viloma anupAta hotA hai| phalataH, tulanAtmakata: vibhinna dharmoM kA adhyayana aba eka rocaka viSaya bana gayA hai| isase sabhI dharmoM kI samAnatAoM aura asamAnatAoM kA bhAna hone lagA hai| aba pratyeka dharma kA adhyayana sApekSa dRSTi se hotA hai| nAmita dharmoM kI apUrvatA yA anupamatA samApta ho rahI hai| loga anIzvaravAda kI ora mur3a rahe haiM tathA eka-dUsare ke vicAroM aura mAnyatAoM ke prati sahiSNa bana rahe haiN| yadyapi samanvayavAda kA pracalana to cauthI-pAMcavI sadI meM hI ho gayA thA, para damana ke kAraNa isake prakaTa hone meM eka hajAra varSa laga gye| aneka prAcIna mAnyatAyeM mithyAtva kI koTi meM Ane lagI haiN| jagat ke uddhArakoM kI saMkhyA 42 taka mAnI jAne lagI hai| yahI nahIM, bhUtakAlIna

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tIsa varSa aura tIna varSa : 27 itihAsa ke pariprekSya meM aba 'dharma' zabda kiMcit upekSA kA zikAra bhI ho rahA hai| isIliye mahAvIra anekAMtavAda yA sApekSavAda ke mAdhyama se isI sahiSNutA ke abhyAsa kA nirantara saMdeza dete haiN| isI AdhAra para aneka naye svataMtracetA aMtarvizvAsIya vicAradhArA kA pracAra kara mAnava-ekatA ko prabalita kara rahe haiN| yahI nahIM, ve yaha bhI prayatna kara rahe haiM ki mAnava sRSTi kI apUrvatA mAnakara usakI ekatA ke liye prayatna kiyA jAye evaM dharmoM ke mAdhyama se vibhAjana kI prakriyA samApta kI jaaye| ___isa dRSTi se mahAvIra unake mArgadarzaka haiN| unhoMne janmanA jAtivAda ke siddhAMta ko 'karmaNA' jAtivAda meM pariNata kara paramparAgata jAtivAdI utkRSTatA kI mAnyatAyeM samApta kii| isake viparyAsa meM, mahAtmA IsA ne apane jIvanakAla meM cune hue logoM ko hI prAdhAnya diyA aura anyoM ke prati upekSA drshaayii| isI prakAra, mahAvIra ne dhArmika jIvana ko daivI prasAda se mukta kara svAvalambana va samatva kI ora mor3A jisase buddhivAdI adhika prabhAvita hue| mahAvIra kI vyApaka ahiMsA ke upadeza ne jahAM zAkAhAra evaM sAttvika vRtti ko protsAhita kiyA, vahIM isakI yuddha rokane kI kSamatA bhI bIsavIM sadI meM prakaTa huii| isase bhArata ke samAna aneka deza dhArmika evaM rAjanItika parataMtratA se mukta hue aura ve aba sAma, dAma, bheda va daNDa kI catuSTayI se yuddha-rahita sthiti kA nirmANa kara rahe haiN| isI ko vyApaka rUpa meM anuprayojita karane ke liye Aja na kevala 'yU0ena0o0' ke samAna aneka saMsthAyeM nirmita huI haiM, apitu sainya-vihIna rAjyoM kI dhAraNA bhI sAmane AI hai| vartamAna meM, isI siddhAMta ke AdhAra para 'yuddha na ho' ke prayatna kiye jA rahe haiN| . mahAtmA IsA ne 'kisI ko mata mAro' kA upadeza dekara bhI apane virodhiyoM ko agni meM jalAne yA mArane ke upadeza diye haiN| saMsAra ke itihAsa meM upanivezavAda kI yAtanAoM kI kathAyeM kauna nahIM jAnatA? apavAdoM ko chor3akara kauna unake anuyAyI mAMsAhAra nahIM karate? vizva ke aneka kSetroM meM phaila rahA yuddhonmAda IsA ke anuyAyiyoM kI hI dena hai| aise meM IsA ke upadeza saMsAra meM yuddha kaise roka sakeMge aura zAMti kaise sthApita kara sakeMge? paramANu-yuddha kI lIlA aura saMbhAvanA bhI ahiMsA ke vizvavyApI mAdhyama anekAMta se hI alpIkRta kI jA sakatI hai| paryAvaraNapradUSaNa janasaMkhyA vRddhi, prAkRtika srotoM kA ati-dohana, audyogika vistAra evaM upabhoktAvAda kA sammilita rUpa hai| Ajakala bhautika paryAvaraNa (pRthvI, jala, vAyu, dhvani Adi) to pradUSita huA hI hai, mAnasika yA AMtarika paryAvaraNa (abhAva, asaMtoSa, Avega, udvega Adi) bhI pradUSita hue haiN| mahAtmA IsA ke upadezoM meM ise

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28 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 rokane ke liye koI vizeSa saMketa nahIM milatA, (saMbhavata: unake samaya meM yaha samasyA hI nahIM rahI hogI), para mahAvIra kiMcit dUradarzI the| unhoMne sAmAnya jana ke liye aise vrata va niyama prastAvita kiye jinake pAlana se paryAvaraNa saMtulana pratyeka sthiti meM banA rhegaa| unhoMne sabhI jIvoM kA Adara karo' kI dhAraNA prastuta kara nimna vratoM ke paripAlana kA upadeza diyA, jo Aja bhI yugAnukUla hai : 1. janasaMkhyA vRddhi rokane ke liye brahmacarya vrata 2. calane-phirane meM sAvadhAnI ahiMsA vrata, samitivAda 3. upekSaNIya yA niruddezya kArya na karane ke liye vana saMrakSaNa, anarthadaMDa vrata (per3a kATanA, jala-bijalI kA adhika upayoga, akAraNa yAtrA, prakRti kA atidohana Adi) 4. aneka hiMsaka vyavasAya na karane ke liye ahiMsA vrata 5. kalaha yA yuddhazamana ke liye anekAMtavAda 6. zAkAhArI jIvana paddhati evaM AvazyakatAoM bhogopabhoga-parimANa vrata, kA parimANa karane ke liye ahiMsA vrata parigraha parimANa vrata 7. upabhoktAvAda para niyaMtraNa ke liye parigraha parimANa vrata 8. sAmAjika viSamatA dUra karane hetu atithi saMvibhAga vrata 9. kaSAyoM para niyaMtraNa ke liye mohakarma kA kSayopazama 10.kSayAbhAva kI pravRtti ke liye zubha karma karanA vartamAna meM jo sarakArI aura gaira-sarakArI upAya isa dizA meM kiye jA rahe haiM, ve jaina zailI ke vistArita rUpa haiN| ___ mahAtmA IsA ne bhI aparigraha tathA saMvibhAga kI carcAyeM kI haiM, para anya bAteM unake AdezoM meM nagaNya hI haiN| yahI kAraNa hai ki pazcima mahA-parigraha hotA jA rahA hai| Aja kI sarvAdhika jaTila samasyA naitika mUlyoM ke hrAsa kI hai| isa viSaya meM sabhI ciMtita haiN| isase yaha bhI anumAna lagatA hai ki vibhinna yuga ke mahApuruSoM ke upadezoM kA yA dhArmikatA kA prabhAva nirantara kama ho rahA hai| vibhinna dharmoM ke

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tIsa varSa aura tIna varSa : 29 ativAdI saMketa Aja use lubhAvane nahIM raha gaye haiM aura na hI Aja loga aneka kaThora niyama pAlanA cAhate haiN| ve madhyamamArgI bane rahanA cAhate haiN| sAmAnya jana ke liye pUrNataH kaSAya-tyAga, parigraha-tyAga, pUrNa karuNA yA sahAnubhUti sambhava nahIM hai| tyAga aura karaNIya meM kucha samanvaya kI AvazyakatA hai| mahAvIra kA anekAMta isa dRSTi se paryApta dizApreraka hai| usake anusAra, kisI bhI prakriyA meM zubhatA ho, vaha vivekapUrvaka karanA caahiye| mahAvIra ne 'kIje zakti samAna, zakti binA saradhA dhare' kA lacIlA upadeza dekara mAnava jAti ko adhikAdhika naitika banane kA saMdeza diyA hai| yahI kAraNa hai ki adhikAMza mAtrA meM Aja bhI jaina apanI naitikatA ke liye prasiddha haiN| ____ mahAvIra ke upadezoM meM vyaktitva vikAsa ke liye zrama, samatA evaM svAvalambana kI dhAraNAyeM samAhita haiM jo vyakti ko svataMtracetA, kartA evaM bhoktA banAtI haiN| vartamAna yuga bhI vyakti-svAtaMtrya kA yuga hai| zikSA-prasAra se vyakti apane hita-ahita kA vicAra kara sakatA hai| mahAvIra ne bahuta pahale hI parIkSA-praNAlI banAkara sApekSa dRSTi se sadAcAra pAlana ke upadeza diye the, jo Aja anuprayukta ho rahe haiN| isase usake ati-vyaktivAda para niyaMtraNa hotA hai| unhoMne vyakti ko svayaM kA bhAgyavidhAtA kahakara use Izvara ke anugraha yA krodha kI viDambanA se mukta kiyaa| tathApi, Adhunika tanAvazIla vAtAvAraNa meM vyakti kiMcit kSubdha hai| ata: vaha AdhyAtmikatA kI ora mur3ane ko bAdhya ho rahA hai jisase usameM aMta:zakti evaM samucita sAmarthya vikasita ho| mahAtmA IsA ne vizva kI aneka bhAvI (aura aba vartamAna) samasyAoM ke samAdhAna ke liye mahAvIra ke samAna buddhisaMgata upadeza to nahIM diye, para karuNA evaM sahAnubhUti ke mAdhyama se unhoMne aisI viSama sthitiyoM para apanI aprasannatA vyakta kI hai evaM ina sadAcAraparaka icchAiyoM se vartamAna kI aneka samasyAoM para vijaya pAne kA saMketa diyA hai, para usake liye vyavasthita rUpa se upadeza nahIM diyaa| unhoMne mAtra Izvara meM vizvAsa ke AdhAra para svarNima bhaviSya ke AzAvAda kI jhAMkI dikhAI evaM mAnava jAti ko pralaya se bacAne kA upakrama sikhaayaa| isa prakAra hama dekhate haiM ki mahAvIra ne buddhisaMgata vizvAsa tathA sadAcAra (vrata Adi) ke AdhAra para vartamAna samasyAoM ke samAdhAna hetu jo vyApaka aura preraka Adeza diye haiM, unakI tulanA meM mahAtmA IsA ke saMketa ati saMkSipta haiM aura gUr3ha bhASA meM haiN| inakA vistAra Avazyaka hai|

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30 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 navayuga ke aneka vicArazIla vidvAnoM kA mata hai ki prAcIna dharma apane yugoM kI samasyAoM ke anurUpa anukUlita the, para ve Aja kI jaTila samasyAoM kA anukUla samAdhAna nahIM kara skte| etadartha eka naye samanvayavAdI satya dharma yA mAnava dharma saMsthA kI AvazyakatA hai| sandarbhaH 1. nolana, elabarTa : jIsasa viphora krizciyaniTI, DArTana, logamaina eNDa TaoNDa li0 laMdana, 1994. 2. dI nyU TesTAmeMTa : giDiyansa iMTaranezanala viskoMsina, yU0esa0e0, 1982. 3. holI bAibila : kolinsa, beMgalora, 1973. - 4. pAla, alekjeMDara (saM) : dI varlDa rilIjiyansa, lAyansa, laMdana 1994. 5. sTIveMsana, sinakleyara, hArTa oNva jainIjma, muMzIrAma manoharalAla, dillI, 1995. 6. jaina, sI0Ara0 : jainIjma, krizciyaniTI eNDa sAiMsa, iNDiyana presa, ilAhAbAda 1930. 7. zuklA, parazurAma (anu) : saMta beneDikTa kA niyama, iMDo - zrIlaMkana pablikezansa, beMgalora, 1996. 8. AcArya, dayA prakAza : vaidika mokSayAtrA kA lakSya, masIhI sAhitya saMsthA, dillI, 1993. 9. jaina, ena0ela0 : jainIjma ina naTazaila, nija jJAnasAgara TrasTa, satanA 1993. 10. svAmI, satyabhakta : IsAI - bahAI samIkSA, satyAzrama, vardhA, 1959. 11. desAI, e0 : dI orijinala iMDiyansa, miDiyA hAusa, dillI, 2001. 12. grAhama, elenora : dI sTorI Ava jasa, peMgvina buksa, laMdana, 1954. 13. pITara, poTara : oNla ebAuTa sina, yUnivarsala buka sTaoNla, dillI, 1989. 14. khatrI, ThAkuradAsa : vizva sinemA aura IsAmasIha : bhAskara, 25 disambara, 2004. 15. siMha, jI0Ara0 aura DeviDa, sI0 DablU0 : vizva ke pramukha dharma, hindI thiyolojikala liTarecara sosAyaTI, lakhanaU, 2002, pR0 - 180-280.

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tIsa varSa aura tIna varSa : 31 16. sI0 DablU0 DeviDa (anu0 ) : kristIya kalAsiyA kA itihAsa, vahI, 1975. 17. sAijamora, jenavA : masIhI dharma siddhAMta, ema0AI0sI0esa0 damoha, 1993. 18. zarmA, araviMda : jaina parsapekTiva oNna dI philosophI Ava rilIjiyana, ema0 ela0bI0DI0, naI dillI, 2001, pe0 31. 19. zrIdhara, premacandra : dalita IsAI, 1996. 20. siMha jI0Ara0 : khristIya dharma : eka paricaya, hindI thiyolojikala liTarecara sosAyaTI, barelI, 1977. 21. kalpasUtra, amara jaina Agama zodha saMsthAna, sivAnA, 1968. 22. zAstrI, nemicaMda : mahAvIra aura unakI AcArya paramparA, chANI graMthamAlA, bur3hAnA, 1992. 23. svAmI, sudharmA : vyAkhyAprajJapti 3 Agama prakAzana samiti, byAvara, 1994.

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zramaNa, varSa 58, aMka 1 / / janavarI-mArca 2007 AgamoM meM anagAra ke prakAra : parivrAjaka, tApasa aura AjIvaka ke vizeSa sandarbha meM DaoN. vijaya kumAra* 'agAraM - gharaM jassa natthi so aNagAro' arthAt jisake AgAra nahIM hai, ghara nahIM hai, vaha anagAra hai, muni hai| zramaNa, saMyata, mani, RSi, sAdhu, vItarAgara Adi anagAra ke samAnArthaka haiN| anagAra ke ThIka viparIta jisake ghara hai vaha AgArI hai| kintu prazna hotA hai ki kyA jo ghara se nivRtta hai vahI anagArI aura jisake ghara hai vaha AgArI hai| yadi anagArI aura AgArI kI yahI parisImA hai, taba to jo sAdhaka deva maMdira meM rahate haiM ve bhI AgArI kahalAyeMge aura jo viSayatRSNA se nivRta nahIM lekina kisI kAraNavaza vana meM rahate haiM ve anagArI kI sImA meM A jaayeNge| jaina dRSTi anagAra aura AgAra kI bheda-rekhA isa AdhAra para nahIM krtii| yahA~ yaha bheda-rekhA bhAvAgAra vivakSita hai| bhAvAgAra se abhiprAya hai - cAritramohanIya ke udaya se jo pariNAma ghara se nivRtta nahIM hai| yaha bhAvAgAra jisameM hai vaha vana meM nivAsa karate hue bhI AgArI hai aura isa prakAra ke pariNAma jisameM nahIM haiM vaha ghara meM rahatA huA bhI anagArI hai| AgamoM meM anagAra ke paryAya ke rUpa meM parivrAjaka, tApasa aura AjIvaka ke ullekha milate haiN| ye ullekha 'AcArAMga', 'AcAracUlA", 'vyAkhyAprajJapti'", 'jJAtAdharmakathAMga' aura 'aupapAtika' meM upalabdha hote haiN| vyAkhyAprajJapti' meM parivrAjaka ke 14 prakAra, 'jJAtAdharmakathAMga' meM 14 prakAra aura 'aupapAtika' meM 9 tathA tApasa ke 27 prakAra milate haiN| isI prakAra 'aupapAtika' meM AjIvaka ke 7 prakAra milate haiN| 'aupapAtika' kA eka uddharaNa vizeSa draSTavya hai jisameM jAti ke AdhAra para bhI parivrAjakoM kA vibhAjana kiyA gayA hai jo anyatra upalabdha nahIM hotA hai| kahA gayA hai tattha khalu ime aTTha mAhaNa parivvAyagA bhvNti| taMjahAkaNNe ya karakaMDe ya aMbaDe ya praasre| kaNhe dIvAyaNe ceva devagutte ya naare|| * prAdhyApaka, pArzvanAtha vidyApITha, AI0TI0AI0 mArga, karauMdI, vArANasI-21005

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AgamoM meM anagAra ke prakAra : parivrAjaka, tApasa aura AjIvaka ... : 33 tattha khalu ime aTTha khattiyaparivvAyA bhavaMti, taMjahAsIlaI sasihAre (ya), naggaI bhaggaI ti y| videhe rAyArAyA, rAyA rAme baleti ye|| brAhmaNa parivrAjaka ke antargata karNa, karakaNDa, ambaDa, pArAzara, kRSNa, dvaipAyana, devagupta tathA nArada ke nAma ullekhita haiM tathA kSatriya parivrAjaka ke antargata zIlazI, zazidhara, namaka, bhagnaka, videha, rAjarAja, rAjarAma tathA bala ke nAma ginAye gaye haiN| 'vyAkhyAprajJapti meM 14 prakAra ke ArAdhaka-virAdhaka anagAra parivrAjakoM ke antargata jo nAma upalabdha hote haiM, ve isa prakAra haiM- asaMyata bhavyadravya deva, avirAdhita saMyamI, virAdhita saMyamI, avirAdhita saMyamAsaMyamI, asaMjJI jIva, tApasa, kAndarpika, caraka parivrAjaka, kilviSika, tiryaJca, AjIvaka, Abhiyogika, darzanabhraSTa liMgI aadi| 'jJAtAdharmakathAMga meM upalabdha parivrAjakoM ke nAma haiM- gautama, govratika, gRhidharma, dharmacintaka, avirUddha, virUddha, vRddha, zrAvaka, raktapaTa, caraka, cIrika, carmakhaMDika, bhicchaMDa, paNDuraMga aadi| isI prakAra 'aupapAtika' 1deg meM ATha prakAra ke parivrAjakoM ke nAma upalabdha hote haiM- sAMkhya, yogI, kApila, bhArgava, haMsa, paramahaMsa, bahudaka, kuTIcara aadi| 'aupapAtika' meM upalabdha tApasoM ke nAma haiM- hotRka, potRka, kautRka, unmajjaka, sammajjaka, nimajjaka, saMprakSAlaka, dakSiNakUlaka, uttarakUlaka, kUladhyAmaka, mRgalubdhaka, hastitApasa, uddhaNDaka, dizAprekSI, bilavAsI, velavAsI, jalavAsI, vRkSamUlaka, ambubhakSI, zailAbabhakSI, mUlAhArI, kandAhArI, tvacAhArI, patrAhArI, puSpAhArI, bIjAhArI aadi| inake atirikta AtmotkarSI, paraparivAdI, bhUtikarmika, kautukakAraka Adi parivrAjakoM ke nAma upalabdha hote haiN| sAta AjIvakoM ke nAma haiM- dugharaMtiyA, tigharaMtiyA, satagharaMtiyA, uppalaveMTiyA, gharasamudANiya, vijjuaMtariyA aura uttttiysmnn| __ AgamoM meM varNita parivrAjakoM, tApasoM aura AjIvakoM ke uparyukta nAmoM va svarUpoM ke adhyayana se yaha spaSTa hotA hai ki AgamoM meM jo tatsambandhI ullekha haiM ve na kevala jaina dRSTikoNa se vivecita haiM balki tatkAlIna samAja meM vibhinna dhArmika AmnAya meM vyApta parivrAjakoM, tApasoM va AjIvakoM ke sandarbha meM haiN| sAtha hI yaha bhI spaSTa hotA hai ki parivrAjakoM, tApasoM va AjIvakoM kA jo vibhAjana kiyA gayA hai unakA mukhya AdhAra AcAra, AhAra, vastradhAraNa, bhramaNa aura nivAsa-sthAna rahA hai| prastuta-patra meM inhIM binduoM ko AdhAra banAkara parivrAjakoM, tApasoM aura AjIvakoM ke svarUpa ko prastuta karane kA prayAsa hai|

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34 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 parivrAjaka ___ 'parisamantAt pApavarjanena vrajati-gacchIti, sa privraajkH|' arthAt jo pUrNarUpa se pApa kA varjana karatA hai, gamana karatA hai, vaha parivrAjaka hai| sAmAnya rUpa se parivrAjaka kA zAbdika artha hotA hai- sabakucha tyAgakara paribhramaNa karane vaalaa| parivrAjaka saMsAra se virakta tathA sAmAjika niyamoM se alaga rahate hue apanA dhyAna zAstra-cintana, zikSaNa Adi meM lagAte the| vRkSoM ke nIce sote the aura bhikSA meM prApta bhojana karate the| 'parivrAjaka kA sarvaprathama ullekha 'AcAracUlA' meM milatA hai| tatpazcAt 'vyAkhyAprajJapti' ke prathama zataka ke dvitIya uddezaka meM gautama dvArA asaMyata bhavyadravyadeva Adi ke devaloka meM utpAda ke sambandha meM kiye gaye prazna ke uttara meM caraka parivrAjaka ke rUpa meM milatA hai| 'vyAkhyAprajJapti meM jo 14 prakAra ke ArAdhaka-virAdhaka parivrAjakoM ke ullekha milate haiM unake svarUpa isa prakAra haiM 1. asaMyata bhavyadravyadeva'- jo sAdhu sAmAcArI aura sAdhvAcAra kA pAlana karatA ho, kintu usameM Antarika sAdhUtA na ho, kevala dravyaliMgadhArI ho, aisA bhavya yA abhavya mithyAdRSTi vAlA jIva asaMyata bhavyadravyadeva hai| 2. avirAthita saMyamI - dIkSAparyanta jisakA cAritra bhaMga na huA ho, vaha avirAdhita saMyamI hai| 3. virAdhita saMyamI - jisane mahAvratoM ko grahaNa karake bhalIbhAMti pAlana nahIM kiyA hai, vaha virAdhita saMyamI hai| 4. avirAdhita saMyamA-saMyamI - jisane dezavirati grahaNa karake anta taka nirbAdha rUpa se pAlana kiyA hai vaha avirAdhita saMyamA-saMyamI hai| 5. virAdhita saMyamA-saMyamI - jisane dezavirati grahaNa karake bhalI prakAra se pAlana kiyA hai vaha avirAdhita saMyamA-saMyamI hai| 6. asaMjJI jIva - jisake manopalabdhi nahIM hai| 7. tApasa - vRkSa se gire hue pattoM ko khAkara jIvana nirvAha karanevAlA bAla tapasvI tApasa hai| 8. kAndarpika - ha~sor3a tathA kAma sambandhI vArtAlApa karane vAlA sAdhu kAndarpika hai| 9. caraka - gerue yA bhagave raMga kA vastra pahanakara ghATI arthAt sAmUhika bhikSA dvArA AjIvikA calAne vAle tridaNDI, kucchoTaka Adi sAdhu isake antargata Ate haiN|

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AgamoM meM anagAra ke prakAra : parivrAjaka, tApasa aura AjIvaka 10. kilviSika - jo jJAna kevalI, dharmAcArya aura sAdhuoM kA avarNavAda karatA hai aura pApamaya bhAvanAvAlA hai, vaha kilviSika hai| 11. tiryaJca - dezavirati zrAvakavrata kA pAlana karanevAle ghor3e, gAya Adi, jaise nandana maNihAra kA jIva mer3haka ke rUpa meM zrAvakavratI thaa| 12. AjIvaka jo apanI pUjA-pratiSThA ke lie saMyama pAlana karate haiM use AjIvaka kahate haiN| logoM ko camatkAra dikhAkara apanI AjIvikA calAne vAle sAdhu bhI isake antargata Ate haiN| - : 35 13. Abhiyogika - maMtra, taMtra, yaMtra, bhUtakarma, praznAprazna, nimitta, cUrNa Adi ke prayoga se dUsaroM ko vaza meM karanevAlA Abhiyogika sAdhu hai| 14. darzanabhraSTa saliMgI aisA sAdhaka jo Agama ke anurUpa kriyA karatA huA bhI jinadarzana se viruddha prarUpaNA karatA hai, vaha darzanabhraSTa saliMgI sAdhu kahalAtA hai| - 'jJAtAdharmakathAMga' ke anusAra parivrAjakoM kA svarUpa kucha isa prakAra hai1. caraka - isakA ullekha 'vyAkhyAprajJapti' meM bhI milatA hai jisakA varNana pUrva meM kiyA jA cukA hai| 2. cIrika - rAste me par3e phaTe kapar3oM ko pahanane vAle parivrAjaka / 3. carmakhaMDika - camar3e kA Tukar3A pahanane vAle / 4. bhikSAMDa - kevala bhikSA se jIvana nirvAha karane vAle parivrAjaka isa zreNI meM Ate haiN| kahIM-kahIM bauddha bhikSu ko bhikSAMDa kahA gayA hai| 5. paNDuraMga jo zarIra para bhasma lagAte haiN| - 7. govratI - jaba gAya khAnA khAye to khAnA, jaba gAya pAnI pIye to pInA, jaba gAya soye to sonA, jaba gAya cale to calanA, isa prakAra ke AcaraNa karane vAle sAdhu govratI parivrAjaka kahalAte the / - 6. gautama - baila ko sAtha lekara calane vaale| zikSita baila dvArA karAmAta dikhAkara jIvikA calAne vAle parivrAjaka isa koTi meM Ate haiN| 8. gRhadharmI - gRhastha dharma ko zreSTha mAnane vaale| 9. aviruddha - mokSa ke lie vinaya ko pramukha sAdhana maannaa| isa koTi ke parivrAjaka gAya, bhaiMsa, kauvA Adi ko praNAma karate the| 10. viruddha akriyAvAdI yA nAstika sAdhu isake antargata Ate haiN|

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: zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 11. vRddha - vRddhAvasthA meM saMnyAsa grahaNa karane vAle / 12. zrAvaka dharmazAstra zravaNa karanevAle brAhmaNa / 13. dharmacintaka - satat dharmazAstra kA adhyayana karanevAle / 14. raktapaTa lAla raMga ke vastra dhAraNa karane vAle / 'aupapAtikasUtra' ke anusAra parivrAjakoM ke svarUpa isa prakAra haiMpuruSa - prakRti Adi 25 tattvoM meM zraddhAzIla rhnevaale| 1. sAMkhya 2. yogI - haThayoga ke anuSThAtA / 3. kApila - maharSi kapila ke anuyAyI / 4. bhArgava - bhRguRSi ke anuyAyI / 5. haMsa - jo guphAoM aura AzramoM meM rahate the tathA bhikSAmAtra ke lie gA~va meM jAte the| 6. paramahaMsa - jo nadI tIra yA saMgama pradeza meM rahate the aura antima samaya meM vastra (cIra), kopIna, kuza Adi kA tyAga kara prANoM kA visarjana karate the| 7. bahuda jo gA~va meM eka rAtri aura zahara meM pA~ca rAtri rahate the| 8. kuTIcara - jo ghara meM rahate hue kaSAyoM kA tyAga karane kA prayatna karate hoM, ve kuTIcara kahalAte haiN| sAdhu 9. kRSNa parivrAjaka - nArAyaNa ke parama bhakta kRSNa parivrAjaka kahalAte haiN| ina parivrAjakoM ke atirikta cAra prakAra ke aura parivrAjakoM ke ullekha 36 milate haiM tApasa - - - - 1. AtmotkarSaka- apanI garimA yA bar3appana kA bakhAna karane vAle / 2. paraparivAdaka - dUsaroM kI nindA karane vAle / 3. bhUtikarmika - bhasma Adi ke dvArA roga Adi ko zAnta karane vaalaa| 4. kautuka kAraka - bhAgyodaya sambandhI camatkArika bAteM karane vaalaa| 'tavo se atthi tAvaso' arthAt jo tapa se yukta hai vaha tApasa hai| tApasa kA sAmAnya artha tapa karane vAlA hotA hai| lekina paMcaviMza brAhmaNa meM sarpayajJa meM datta hotA purohita ke nAma ke sandarbha meM tApasa zabda kA prayoga huA hai / vaidika sAhitya meM tApasa kA ullekha upaniSadoM se pUrva nahIM milatA hai| jaina sAhitya meM tApasa kA

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AgamoM meM anagAra ke prakAra : parivrAjaka, tApasa aura AjIvaka : 37 ullekha sarvaprathama 'vyAkhyAprajJapti' meM milatA hai| aupapAtikasUtra ke anusAra 27 prakAra ke tApasoM kA svarUpa isa prakAra hai 1. hotRka - agni meM havana dene vAle / 2. potRka - vastra dhAraNa karane vAle / vaale| 3. kautRka jamIna para sone vAle, yajJa va zrAddha karane vAle, phala Adi bhojana karane vAle / 4. unmajjaka jala meM eka bAra DubakI lagA kara nahAne vAle / 5. sammajjaka jala meM bAra-bAra DubakI lagAkara nahAne vAle / 6. nimajjaka - jala meM kucha dera taka DUbakI lagAkara nahAne vAle / 7. saMprakSAlaka - miTTI Adi ke dvArA zarIra ko ragar3akara nahAne vAle / 8. dakSiNakUlaka - gaMgA ke dakSiNI taTa para nivAsa karane vAle / 9. uttarakUlaka - gaMgA ke uttarI taTa para nivAsa karane vAle / 10. kUladhyAmaka - taTa para khar3e hokara zabda karate hue bhojana karane vaale| 11. mRgalubdhaka - vyAdhoM kI bhA~ti hiraNoM kA mA~sa khAkara jIvanayApana karane vAle / 12. hastItApasa hAthI kA vadha karake mahInoM taka usakA mA~sa khAne ... - 13. uddaNDaka - daNDa ko U~cA karake dhUmane vaalaa| 14. dizAprekSI - dizAoM meM jala chir3akakara phalaphUla ikaTThe karane vAle tathA vRkSa kI chAla ko vastroM kI bhA~ti dhAraNa karane vAle / 15. bilavAsI - bhUgarbhagRhoM meM yA guphAoM meM nivAsa karane vAle / 16. velavAsI samudra taTa ke samIpa nivAsa karane vAle / 17. jalavAsI - jala meM nivAsa karane vaale| 18. vRkSamUlaka vRkSoM kI jar3a meM nivAsa karane vAle / 19. ambubhakSI - jalAhAra karane vAle / 20. vAyubhakSI - AhAra ke rUpa meM vAyu grahaNa karane vAle / -

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38 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 21. zailAvabhakSI - jala jamAva se nirmita kAI kA AhAra karane vaale| 22. mUlAhArI - mUla kA AhAra karane vaale| 23. kandAhArI - kanda kA AhAra karane vaale| 24. tvacAhArI - vRkSa chAla kA AhAra grahaNa karane vaale| 25. patrAhArI - vRkSa ke patroM ko AhAra rUpa meM grahaNa karane vaale| 26. puSpAhArI - phUloM kA AhAra grahaNa karane vaale| 27. bIjAhAra - bIja ko AhAra rUpa meM grahaNa karane vaale| ina tApasoM ke atirikta bhI bahuta se aise tApasa the jo kaMda, mUla, phala Adi khAkara apanA jIvanayApana karate the| kucha sAdhaka aise bhI the jo paMcAgni kI AtApanA tathA sUrya kI AtApanA se apane zarIra ko kaThora karate the| AjIvaka _ 'AjIvanti ye avivekato labdhipUjAkhyAtyAdibhizcaraNAdIni ityAjIvikAH', arthAt jo pUjA-pratiSThA ke lie saMyama jIvana yApana karate haiM, ve AjIvaka kahalAte haiN| 'sthAnAMgasUtra' meM AjIvakoM dvArA kiye jAne vAle cAra tapoM kA ullekha milatA hai- ugra tapa, ghora tapa, rasanirpUNA tapa aura jihvendriya tp| 1. ugra tapa - SaSTha bhakta upavAsa, velA, telA Adi krnaa| 2. ghora tapa - sUrya kI AtApanA ke sAtha upavAsa bhI krnaa| 3. rasani!haNa tapa - ghRta Adi rasoM kA parityAga krnaa| 4. jihvendriya pratisaMlInatA tapa - manojJa aura amanojJa bhaktapAnAdi meM rAga-dveSa rahita hokara jihvendriya ko vaza meM krnaa| 'aupapAtikasUtra' meM AjIvaka ke sAta prakAra batAye gaye haiM 1. dugharaMtiyA - eka ghara se bhikSA grahaNa karane ke pazcAt puna: do ghara chor3akara tRtIya ghara se bhikSA grahaNa karane vaale| 2. tigharaMtiyA - eka ghara se bhikSA grahaNa karane ke pazcAt puna: tIna ghara chor3akara bhikSA grahaNa karane vaale| 3. satagharaMtiyA - eka ghara se bhikSA grahaNa karane ke pazcAt puna: sAta ghara chor3akara bhikSA grahaNa karane vaale|

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AgamoM meM anagAra ke prakAra : parivrAjaka, tApasa aura AjIvaka ... : 39 4. uppalabeMTiyA - kamala kI DaMTala khAkara rahane vaale| 5. ghara sAmudANiya - pratyeka ghara se bhikSA grahaNa karane vaale| 6. uTTiyasamaNa - kisI bar3e miTTI ke bartana meM baiThakara tapa karane vaale| uparyukta uddharaNoM se yaha spaSTa hotA hai ki tatkAlIna samAja meM aneka prakAra kI dhArmika AmnAya pracalita thiiN| lekina 'aupapAtika' meM jo uddharaNa brAhmaNa aura kSatriya parivrAjaka ke sandarbha meM vRttikAra abhayadevasUri ne likhA hai- 'kaNGvAdayaH SoDaza parivrAjakA loko'vasevA' arthAt ina solaha parivrAjakoM ke viSaya meM loka se jAnakArI prApta karanI caahie| isase aisA lagatA hai ki vRttikAra ke samaya taka ina parivrAjakoM ke viSaya meM koI sAhitya upalabdha nahIM thA yA parivrAjakoM kI ye paramparAe~ prAya: lupta ho gayI rahI hoN| Aja bhI bahuta-sI paramparAe~ prAyaH lupta ho gayI haiM jinake viSaya meM Age kArya karane kI AvazyakatA hai| sandarbha : 1. dazavaikAlikacUrNi, agastya siMha, pR0- 85. 2. vAcaMyamo yatI sAdhuranagAra RssimuniH|| nirgrantho bhikSurasya svaM tpoyogshmaadyH|| abhidhAna cintAmaNi,176. 3. AcArAMga, 2/41; 4/20 4. AcAracUlA, 1/32 5. vyAkhyAprajJapti, 1/2/19 6. jJAtAdharmakathAMga, 15/5 7. aupapAtika, 76 8. vyAkhyAprajJapti, 1/2/9 9. jJAtAdharmakathAMga, 15/5 10. aupapAtika, 76

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zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 vaidika evaM zramaNa paramparAoM meM sAmAjika pArasparikatA DaoN0 0 sudhA jaina* vaidika evaM zramaNa paramparA bhAratIya saMskRti kI pramukha zAkhAe~ haiN| ataeva inameM pArasparika sambandha kA honA Avazyaka hai| lekina kAla ke pravAha meM eka aisA bhI samaya AyA jaba brAhmaNavAda kA varcasva bar3hA, phalataH zramaNa paramparA kI jaina zAkhA ke loga apane mUla sthAna bihAra aura pUrvI uttara pradeza ko chor3akara rAjasthAna ke registAnI ilAkoM meM tathA dakSiNa bhArata ke parvatoM aura jaMgaloM ke bIca cale gye| dUsarI zAkhA bauddha paramparA ke anuyAyI bilkula deza chor3akara videzoM meM jA bse| yahI kAraNa hai ki bauddha paramparA kI apekSA vaidika aura jaina paramparA meM sAmAjika pArasparikatA kI jhalaka jyAdA dikhAI detI hai| bhAratIya jIvana meM jaba bhI samAja kI koI bAta uThatI hai to vaidika paramparA kI varNa-vyavasthA sarvaprathama sAmane AtI hai, kyoMki usase samAja kI utpatti tathA sAmAjika vargIkaraNa kA bodha hotA hai| veda vaidika paramparA ke AdhAra grantha haiM jinameM 'Rgveda' sabase prAcIna aura mahattvapUrNa hai| 'Rgveda' ke puruSasUkta meM yaha batAyA gayA hai ki paramapuruSa ke mukha, bhujA, udara/ jA~gha tathA paira se kramazaH brAhmaNa, kSatriya, vaizya aura zUdra kI utpatti huI hai|' 'rAmAyaNa' meM bhI kahA gayA hai ki virAT puruSa ke mukha se brAhmaNa, bhujAoM se kSatriya, jA~ghoM se vaizya aura pairoM se zUdra utpanna hue haiN| jaina paramparA meM na to sRSTi kI bAta hotI hai aura na hI kisI sRSTikartA kii| samAja kI utpatti nahIM hotI hai balki vikAsa aura hrAsa hotA hai| jaina dharmAnusAra jisa kAla meM hama loga raha rahe haiM, usakA prArambha yugaliyA kAla se hotA hai| yugaliyA kAla meM manuSya pakSiyoM kI bhA~ti yugala rUpa meM rahate the| phira usake bAda kulakara vyavasthA AyI jisake antima kulakara bhagavAna RSabhadeva ke pitA nAbhirAya the| bhagavAna RSabhadeva jinheM jaina dharma kA prathama tIrthaMkara mAnA jAtA hai, se samAja kA vikAsa zurU huaa| unhoMne asi, masi, kRSi evaM lipi, gaNita, kalA Adi kI zikSA dii| vaidika paramparA meM brAhmaNa, kSatriya, vaizya aura zUdra- ye cAra varNa mAne gae haiN| / brAhmaNa ke karma yA dharma haiM- par3hanA- paDhAnA, yajJa karanA karavAnA, dAna denA tathA *prAdhyApaka, pArzvanAtha vidyApITha, AI0TI0 AI0 mArga, karauMdI, vArANasI - 221005

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vaidika evaM zramaNa paramparAoM meM sAmAjika pArasparikatA : 41 lenA aadi| kSatriya ke dharma haiM- zAsana karanA aura surakSA pradAna karanA / vaizya ke dharma haiM- kRSi aura vyApAra tathA zUdra kA dharma hai- sevA karanA / sAmAjika stara para brAhmaNa sarvazreSTha mAnA jAtA hai aura zUdra nimna stara kA samajhA jAtA hai| isa varNa-vyavasthA ke do AdhAra haiM- janma aura karma / janma ke AdhAra para yaha mAnA jAtA hai ki brAhmaNa kula meM janma liyA huA vyakti AjIvana zreSTha aura sammAnita hai| bhale hI vaha anAcAra, durAcAra kucha bhI kare / zUdra kula meM janmA huA vyakti hamezA nimna starIya mAnA jAtA hai cAhe vaha bhale hI kitanA hI sukarma kare / karma - siddhAnta ke AdhAra para yaha mAnA jAtA hai ki jo jaisA karma karatA hai vaha apane karmAnusAra U~ca yA nIca stara para hotA hai| vaidika paramparA meM janmagata tathA karmagata donoM hI mAnyatAe~ haiM / 'rAmAyaNa' meM karma arthAt zrama vibhAjana kI dRSTi se samAja ko cAra bhAgoM meM bA~TA gayA hai| vANI ke sthAna mukha se prakaTa hone vAle brAhmaNa manuSya jAti ke zikSaka rUpa mAne gaye haiN| bala-vIrya sUcaka bhujAoM se sambandha hone ke kAraNa kSatriyoM kA karma zastra dhAraNa karanA, prajA kI rakSA karanA hai| zarIra ke adhobhAga- jAMghoM se nikalane vAle vaizyoM kA kAma zramapUrvaka dhana aura anna kA utpAdana karake samAja kA bharaNa-poSaNa karanA hai| isI prakAra pairoM se zUdroM kI utpatti batAkara unheM anya varNoM kI sevA karanA batAyA gayA hai| zrIkRSNa ne bhI gItA meM kahA hai cAturvarNya mayA sRSTaM guNakarma vibhAgazaH / tasya kartAramapi mAM viddhiyakartAramavyayam / arthAt brAhmaNa, kSatriya, vaizya aura zUdra- ina cAra varNoM kI sRSTi maiMne guNa aura karma ke AdhAra para kI hai| varNa janma dvArA nahIM guNoM dvArA nirdhArita hotA hai / varNa kA pramANa guNa hotA hai, jaise sAdhu kA pramANa sAdhutA hai| lekina sAdhu kula meM janma lene se koI sAdhu nahIM bana jAtA / zreSThatA kA pramANa zreSTha karma hai| zreSTha pitA kA nAma putra ko zreSTha nahIM banA sakatA, arthAt jo vyakti svayaM hai vahI usakA varNa hai| vyakti kA jIvana hI usakA varNa nizcita karatA hai| karmagata mAnyatA prAcIna kAla zrIkRSNa ke dvArA pratipAdita huI aura gItA jisameM yaha mAnyatA pratipAdita hai, vaha Aja bhI hindU dharma kA eka pramukha evaM mahattvapUrNa grantha mAnA jAtA hai / manu ne bhI karma aura guNa ke AdhAra para brAhmaNoM ko sAtvika guNoM tathA vizuddha karmoM vAlA, kSatriya ko viSaya bhoga meM Asakta, vIratA yukta rajoguNa vAlA, vaizyoM ko rajasa aura tamasa guNoM vAlA aura zUdroM ko pUrNa tAmasI arthAt pramAdI, adhIra, lobhI, saMskAracyuta aura nAstika mAnA hai|' 'mahAbhArata' ke zAntiparva meM pratyeka varNa ko vibhinna raMgoM se iMgita kiyA gayA hai - brAhmaNa zveta, kSatriya lohita, vaizya pIta aura

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42 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 zUdra zyAma raMga ke batAye gaye haiM isI prakAra 'zatapathabrAhmaNa' meM devatAoM ko bhI varNa ke AdhAra para vargIkRta kiyA hai jaise- agni, prajApati aura vRhaspati ko brAhmaNa; indra, varuNa, soma, rUdra, paryajanya, yama, mRtyu va IzAna ko kSatriya; vasu, Aditya, vizvadeva, maruta ko vaizya tathA pUSA (pUSaNa) ko zUdra kahA gayA hai| phira bhI vaidika paramparA meM karmagata mAnyatA kI calana vyavahAra meM pahale se hI kama dekhI jAtI hai| zramaNa paramparA varNa-vyavasthA ko bilkula nahIM mAnatI hai| isameM karmagata mAnyatA siddhAnta tathA vyavahAra donoM meM hI hai| yadyapi isameM sAmAjika vargIkaraNa jaisI koI cIja nahIM hai| saba loga apane-apane anusAra jIvana vyatIta karate haiN| kisI taraha kA karmagata yA janmagata pratibandha nahIM hai| zramaNa paramparA kSatriya pradhAna paramparA hai, kintu isameM kSatriya zAsana aura surakSA nahIM karate jo ki varNa-vyavasthA meM mAnya hai| ye kRSi, vyApAra yA anya karma karate hue apanA bharaNa-poSaNa karate haiN| karma ko pradhAnatA dete hue 'uttarAdhyayanasUtra' 12 meM kahA gayA hai kammuNA bambhaNo hoi, kammuNA hoi khttio| vaisse kammuNA hoi, suddo havai kammuNA / / arthAt karma se brAhmaNa hotA hai, karma se kSatriya hotA hai, karma se vaizya hotA hai aura karma se hI zUdra hotA hai| 'mahAvastu'12 meM bhI kahA gayA hai Chatvari me bhikshavah varnah katame chatvarah: Kshatriya Brahmana Vaisya Sudrah. isI prakAra khuddakanikAya meM kahA gayA hai na jaccA vasalo hoti, na jaccA hoti braahmnno| kammunA vasalo hoti, kammunA hoti brAhmaNo ti| na jaccA brAhmaNo hoti, na jaccA hoti abraahmnno| kammunA brAhmaNo hoti, kammunA hoti abraahmnno|| zramaNa paramparA ke dvArA varNa-vyavasthA kA virodha hote hue bhI brAhmaNavAdI logoM ne zramaNa paramparA ke logoM ko vaizya ghoSita kara diyaa| jaba zramaNa paramparA ke loga varNa-vyavasthA se apane ko alaga mAnate haiM taba una para varNa-vyavasthA kI mAnyatA ko lAdane kA prazna hI nahIM uThatA hai? phira bhI alpasaMkhyaka hone ke kAraNa

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vaidika evaM zramaNa paramparAoM meM sAmAjika pArasparikatA : 43 ina logoM ko brAhmaNavAdI mAnyatA apane Upara lAdanI par3I aura ye loga apane ko vaizya samajhane lge| brAhmaNa paramparA ne bhale hI apanI mAnyatA zramaNa paramparA para kisI na kisI rUpa meM lAgU kara dI, para aisA mAnane meM koI AzaMkA nahIM hotI hai ki samAja meM karmagata mAnyatA ko vyavahAra meM zramaNa paramparA ne hI lAyA hai aura usase prabhAvita hokara brAhmaNa paramparA ke logoM meM bhI karma para pahale jaisA pratibaMdha nahIM dekhA jAtA hai| brAhmaNa vaidika paramparA ke siramaura samajhe jAte haiN| ve bhI khetI, vyApAra yA anya karma karate haiN| kSatriya, vaizya aura zUdra bhI aba par3hate haiM, paDhAte haiN| vivAha samAja kA eka pramukha viSaya hai, kyoMki isI se samAja banatA hai| bhAratIya saMskRti meM vivAha ke lie jAtigata tathA dharmagata pratibaMdha pahale se cale A rahe haiN| lekina vaidika paramparA ke vaizya varga ke kucha loga tathA jaina dharmAvalambiyoM ke kucha logoM ke bIca vivAha hote haiN| ina logoM meM kula pratibaMdha nahIM dekhA jAtA hai, jaise agravAla aadi| jahA~ taka zAdI kI vidhi kI bAta hai to jaina paramparA meM kucha AcAryoM ne naI vidhiyoM kA pratipAdana kiyA hai, phira bhI adhikAMza zAdiyA~ vaidika rIti se hI hotI haiN| samAja meM artha kA bahuta mahattva hotA hai| bhAratavarSa kRSi pradhAna deza hai| jaina mAnyatAnusAra kRSi kI zikSA bhagavAna RSabhadeva ne dii| vaidika paramparA ke rAma bIsaveM tIrthaMkara muni suvrata'4ke samakAlIna the aura unhIM ke samaya rAjA janaka ne bhI kRSi ko pradhAnatA dete hue akAla par3ane para hala calAyA thaa| isase yaha spaSTa hai ki donoM hI paramparAyeM kRSi ko pradhAnatA detI haiN| isa taraha na kevala vaidika paramparA balki jaina paramparA kA bhI bhAratIya artha-vyavasthA ke kSetra meM mahattvapUrNa yogadAna hai| jaina mAnyatAnusAra brAhmI lipi jo bahuta hI pracalita lipi hai, use RSabhadeva ne apanI putrI brAhmI ko sikhalAI thI tathA bharatanATyam jise bahuta prasiddhi prApta hai vaha bhI jaina paramparA kI hI dena hai, kyoMki RSabhadeva ne apane putra bharata ko 72 kalAoM kI zikSA dI thii| jaina mAnyatAnusAra yaha bharatanATyam unhIM ke nAma para hai| kintu aisA nahIM kahA jA sakatA ki jaina paramparA hI ke vibhinna prabhAva vaidika paramparA para haiM, kyoMki vyavahAra meM bahuta-sI aisI bAteM dekhI jAtI haiM jisase spaSTa hotA hai ki jaina paramparA bhI vaidika paramparA se bahuta hada taka prabhAvita hai| jaise jaina logoM ke dvArA vibhinna sthAnoM para janmASTamI ke samaya kRSNa kI pUjA hotI hai aura janmASTamI vidhivata manAI jAtI hai| aise hI navarAtra ke samaya durgA kI pUjA hotI hai| nAgapaMcamI ke samaya nAga kI pUjA hotI hai| isa taraha se vaidika aura jaina donoM paramparAe~ ekadUsare ko prabhAvita karatI haiN|

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44 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 itanA hI nahIM, balki donoM paramparAoM ke santoM kI uktiyA~ bhI aisI milatI haiM jo mAtra unhIM kI paramparA taka sImita nahIM hai, balki anya sabhI paramparAoM ko bhI prabhAvita karane vAlI haiN| udAharaNasvarUpa vaidika paramparA ke mahAna saMta svAmI vivekAnanda ne kahA hai ki hameM aisA Izvara nahIM cAhie jo svarga meM to sabhI sukha de para pRthvI para eka roTI bhI nahIM de| isameM roTI kI batAI gaI mahattA vaidika paramparA ke logoM ke lie hI nahIM, balki zramaNa paramparA tathA anya paramparAoM ke logoM ke lie bhI hai| isI taraha jaina paramparA ke mahAna saMta AcArya tulasI ne kahA hai- vaha samAja samAja kahalAne kA adhikArI nahIM hai jisa samAja kA eka bhI vyakti bhUkha se pIr3ita ho, jisa samAja kA eka bhI vyakti paise ke abhAva meM apane baccoM ko zikSita karane meM asamartha ho| isa kathana se bhI yaha jJAta hotA hai ki yaha mAtra jaina samAja taka hI sImita nahIM hai, balki vaidika samAja evaM anya samAjoM ke lie bhI mahattvapUrNa hai| sandarbha : 1. brAhmaNo'sya mukhamAsid bAhu rAjanya: kRtH| Uru tadasya yadvaizya padmAyAM zUdro padmayAM zUdro ajaaytH|| Rgveda, dvitIya bhAga 10/10/12, bhASyakAra- svAmI dayAnanda sarasvatI, prakA0- dayAnanda saMsthAna, naI dillii| 2. mukhato brAhmaNA jAtA urasa: ksstriyaastthaa| UrubhyAM jajJire vaizyA: padamyAM zUdrA iti shruti|| vAlmIki rAmAyaNa, bhAga-3, 3/13/30, sampA0 - pI0 sI0 dIvAna, prakA0 - orieMTala insTITyUTa, bar3audA, prathama saMskaraNa, 1963 / 3. vyAsa, DaoN. zAnti kumAra nAnUrAma, rAmAyaNakAlIna samAja, pR0-76, prakA0 - satsAhitya prakAzana, naI dillI, prathama saMskaraNa- 19581 4. bhagavadgItA, 4/13 5. arpaNA, bhagavadgItA : Adhunika yuga AdhAra, bhAga-1, pR0- 307, prakA0 - arpaNA Azrama, madhuvana, karanAla, hariyANA, dvitIya saMskaraNa, 1994 / 6. manusmRti, 12/27/30 7. brAhmaNAnAM tusito kSatriyANAM tu lohitH| vaizyAnAM patiko varNa shuudrnnaamsitstthaa|| mahAbhArata (zAntiparva), 188/5

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vaidika evaM zramaNa paramparAoM meM sAmAjika pArasparikatA : 45 8. zatapathabrAhmaNa, 13/2/6/9 / 9. vahI, 5/3/5/8, 13/6/2/8 / 10. vahI, 14/4/2/23-26 tathA aitareyabrAhmaNa, 1/2/3 / 11. uttarAdhyayanasUtra, 25/33, sampA0 - sAdhvI candanA, prakA0 - vIrAyatana prakAzana, AgarA, prathama sNskrnn-1972| 12. mahAvastu, bhAga-1, 267, xxi, uddhRta - DaoN0 aMgane lAla, The Social Philosophy of Buddhism, A Tibbetan Institute Publication, Varanasi, 1972. 13. khuddakanikAya, bhAga-1, 1/7/142 tathA 3/9/249, sampA0 - bhikkhu je0 kazyapa, prakA0 - pAli pablikezana borDa, bihAra sarakAra, prathama saMskaraNa1959 14. vyAsaziSya, DaoN0 ku~varalAla jaina, tIrthaMkaroM kA itihAsa, pR0 - 96, __ prakA0- itihAsa vidyAprakAzana, dillI, prathama saMskaraNa-1999 / 15. samaNI kusumaprajJA, eka bUMda eka sAgara, bhAga-5, prakA0 - jaina vizvabhAratI, lADanUM, prathama sNskrnn-1991|

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zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 jaina - jainetara dharma-darzanoM meM ahiMsA DaoN0 zyAmakizora siMha* ahiMsA mAnava jIvana ke Adarza mUlya evaM dharma ke rUpa meM pratiSThita hai| ahiMsA ke artha kI vikAsa-yAtrA kisI eka kAlakrama meM na hokara mAnava jAti ke vibhinna vargoM meM sAmAjika cetanA evaM jIvana ke vividha rUpoM ke prati saMvedanazIlatA ke vikAsa ke phalasvarUpa huI hai| jo varga yA samAja jIvana ke vividha rUpoM ke prati jitanA adhika saMvedanazIla banA usane ahiMsA ke artha ko utanA hI vyApaka artha diyaa| bhAratavarSa hI nahIM, balki vizva ke samasta dharmoM meM ahiMsA kI avadhAraNA kisI na kisI rUpa meM pAyI jAtI hai| vaidika paramparA meM upaniSadoM, mahAkAvyoM, smRtiyoM evaM purANoM meM ahiMsAtmaka vivecana dRSTigata hote haiN| lekina ahiMsA ke svarUpa kA jaina ciMtanadhArA meM jitanA sUkSma vivecana huA hai utanA zAyada hI kisI anya cintanadhArA meM kiyA gayA ho| ahiMsA ke saiddhAntika evaM vyAvahArika do pakSa haiN| ahiMsA kA vyAvahArika pakSa jaina dharma-darzana evaM samakAlIna dArzanika ciMtaka mahAtmA gAMdhI ke ciMtana meM vRhat stara para dekhane ko milatA hai| ahiMsA kI avadhAraNA jIvana evaM jagat se jur3e hone ke sAtha-sAtha jIvana ke carama lakSya kI prApti kA sAdhana bhI hai| jaina dharma meM ahiMsA ahiMsA kA artha hai- hiMsA na karanA / ahiMsA kA yaha niSedhAtmaka artha hai| ahiMsA kA vidheyAtmaka pakSa bhI hai, yathA- dayA, karuNA, prema, dAna, sevA, sahAnubhUti aura sahayoga aadi| vidhi aura niSedha donoM hI ahiMsA rUpI sikke ke do pahalU haiN| rAga-dveSa se yukta pravRtti na karanA, kisI jIva kA prANaghAta na karanA yA phira pravRtti mAtra kA virodha karanA niSedhAtmaka ahiMsA hai, to sat pravRtti karanA, svAdhyAya karanA, sevA karanA, upadeza denA, jJAna carcA karanA Adi Atma hitakArI pravRtti vidheyAtmaka ahiMsA hai| yadi hama ahiMsA ke kevala nakArAtmaka pahalU para hI vicAra karate haiM to ahiMsA kA adhUrA vizleSaNa hogaa| sampUrNa vizleSaNa tabhI sambhava hai jaba ahiMsA ke vidheyAtmaka pakSa para bhI utanA hI bala diyA jAe jitanA ki niSedhAtmaka pakSa pr| vyAkhyAtA, darzanazAstra vibhAga, avadha bihArI siMha mahAvidyAlaya, lAlagaMja, vaizAlI, bihAra *

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jaina - jainetara dharma-darzanoM meM ahiMsA jaina dharma meM ina donoM pakSoM para samAna rUpa se bala diyA gayA hai| ahiMsA ko paribhASita karate hue 'AcArAMgasUtra' meM kahA gayA hai - saba prANI, saba bhUta, saba jIva aura sattvoM ko na svayaM mAranA cAhie, na anya vyakti dvArA maravAnA cAhie, na balAt pakar3anA cAhie, na paritApa denA cAhie, na usa para prANaghAtaka upadrava karavAnA cAhie, yaha ahiMsA dharma hI zuddha hai|' isI prakAra 'sUtrakRtAMgasUtra' meM kahA gayA hai ki jJAnI hone kA sAra yahI hai ki kisI bhI prANI kI hiMsA na kreN| ahiMsAmUlaka samatA hI dharma kA sAra hai| basa, itanI bAta dhyAna meM rakhanI cAhie / " ahiMsA kI ye paribhASAyeM apane Apa meM pUrNa nahIM kahI jA sakatI haiN| ahiMsA kI eka paribhASA 'AvazyakasUtra' meM milatI hai jo ahiMsA kI pUrNa paribhASA kahalAne kI yogyatA rakhatI hai| kahA gayA hai- kisI bhI jIva kI tIna yoga aura tIna karaNa se hiMsA nahIM karanI cAhie, yahI ahiMsA hai| mana, vacana aura karma tIna yoga kahalAte haiM tathA karanA, karavAnA aura anumodana karanA tIna karaNa kahalAte haiN| isa prakAra nau prakAroM se hiMsA na karanA hI ahiMsA hai| jaina dRSTi meM yahI vAstavika ahiMsA hai| : 47 - ahiMsA ke do rUpa haiM bhAva ahiMsA aura dravya ahiMsA / koI vyakti yaha saMkalpa karatA hai ki maiM kisI bhI prANI kA ghAta nahIM karU~gA, yaha bhAva ahiMsA hai| isI prakAra vAstavika jIvana meM bhI kisI prANI kI hiMsA na karanA, na karavAnA aura na karane vAle kA anumodana hI karanA dravya ahiMsA hai | ahiMsA ko isa vibhAjana ke atirikta pravRtti aura nivRtti ke rUpa meM bhI vibhAjita kiyA gayA hai| jo vidheyAtmaka aura niSedhAtmaka kA hI rUpAntaraNa hai| ahiMsA ke ye donoM hI pakSa eka sAtha hote haiN| eka kArya se jahA~ nivRtti hotI hai, vahIM dUsare kArya meM pravRtti hotI hai| na to kevala nivRtti kI pradhAnatA dekhI jAtI hai aura na kevala pravRtti kii| yadi koI vyakti ghur3asavArI ke lie ghor3e kI pITha para car3hatA hai to vaha calane ke lie car3hatA hai, na ki ghor3e kI pITha para jama jAne ke lie| vaha ghor3e para car3hatA hai aura use gati bhI detA hai, kintu sAtha hI ghor3e kI lagAma bhI pakar3e rahatA hai tAki use jahA~ taka calanA hai vahIM taka cale aura jahA~ khar3A honA hai vahA~ khar3A ho jaae| isa prakAra ghor3e para car3hakara calanA pravRtti hai aura jarUrata par3ane para khar3A ho jAnA nivRtti hai| tAtparya hai jIvana kI gati na to unmukta, maryAdAhIna aura ucchRMkhala honI cAhie aura na sarvathA niSkriya hii| isa taraha hama dekhate haiM ki pravRtti aura nivRtti, vidhi aura niSedha, bhAva aura abhAva donoM ahiMsA meM samAhita haiN| donoM meM anyonyAzraya sambandha hai| ekadUsare ke abhAva meM ahiMsA apUrNa hai| jaina paramparA meM dayA, dAna Adi ko bhI ahiMsA ke antargata rakhA gayA hai| dayA ke lie anukampA, karuNA Adi zabda bhI vyavahata hote haiN| dAna kA artha

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48 : zramaNa, varSaM 58, aMka 1 / janavarI-mArca 2007 nyAyapUrvaka prApta vastu kA dUsare ke lie arpaNa hai| sahI arthoM meM dAna vahI hai jo samatA kI bhAvanA ke sAtha diyA jaae| bar3A yA choTA samajha kara nahIM / karuNA ko paribhASita karate hue 'yogazAstra' meM kahA gayA hai - jo garIba hai yA duHkha-darda se santapta hai yA bhayabhIta hai yA prANoM kI bhIkha mA~gate haiM, aise prANiyoM ke kaSTa nivAraNa kI bhAvanA kA honA hI karuNA hai| * - 4 vaidika dharma meM ahiMsA 10 vaidika paramparA ke antargata 'Rgveda' meM 'pumAn pumAMsaM pari pAtu vizvataH 5 arthAt manuSya kA yaha kartavya hai ki vaha eka-dUsare kI rakSA kare, ke rUpa meM ekadUsare ke saraMkSaNa kI bAta kahI gayI hai| 'Rgveda' ke pA~caveM maNDala meM 'aryabhyaM varuNa mitryaM vA sakhAyaM vA samid bhrAtaraM vA 6, uddhRta kathana apane mitra yA hitaiSI ke prati huI galatI ke lie aparAdha bodha ke sAtha-sAtha ahiMsA ke vidheyAtmaka pakSa ko bhI prastuta karatA hai| isI prakAra 'yajurveda' meM 'mitrasyAhaM cakSuSA sarvANi bhUtAni samIkSe" ke rUpa meM sabhI prANiyoM ke prati mitrabhAva kI kAmanA kI gaI hai| itanA hI nahIM pRthvI loka, dyuloka aura antarikSa loka ke sAtha-sAtha jala, auSadhiyA~, vanaspatiyA~, devatA, brahma sabhI zAnti pradAna karane vAle hoM, aisA udghoSa bhI milatA hai, ata: yaha nahIM kahA jA sakatA ki vaidika kAla meM ahiMsA kA bhAva nahIM thaa| isI prakAra upaniSadoM meM bhI yatra-tatra ahiMsA ke svara mukharita hue haiN| 'chAndogyopaniSad'", 'prAgnihotropaniSad Adi isake pramANa haiM / 'chAndogyopaniSad' meM prajApati ne manu se kahA hai- jo niyamAnusAra guru ke kartavya karmoM ko samApta karatA hai, veda kA adhyayana karatA hai tathA putra - ziSyAdi ko dhArmika kara sampUrNa indriyoM ko apane anta:karaNa meM sthApita karatA huA zAstra kI AjJA se anya prANiyoM kI hiMsA nahIM karatA hai vaha nizcaya hI Ayu samApti ke pazcAt brahmaloka ko prApta karatA hai / 12 'zANDilyopaniSad' meM ahiMsA ko daza yamoM ke antargata ginAyA gayA hai / daza yama haiM- ahiMsA, satya, asteya, brahmacarya, dayA, Arjava, kSamA, dhRti, mitAhAra tathA zauca | isI prakAra 'manusmRti' 12, 'rAmAyaNa'13, 'mahAbhArata' 14 meM bhI ahiMsA ke svara mukharita hue haiN| 'mahAbhArata' ke zAntiparva 16 meM vicakSaNu dvArA nArada ko ahiMsA ke viSaya meM batAte hue kahA hai- jo dharma kI maryAdA se bhraSTa ho cuke haiM, ve mUrkha haiM, nAstika haiM tathA jinheM AtmA ke viSaya meM sandeha hai, jinakI kahIM prasiddhi nahIM hai, aise logoM ne hiMsA kA samarthana kiyA hai / parantu manuSya apanI hI icchA se yajJa kI balivedI para pazuoM kA balidAna karate haiN| sampUrNa bhUtoM ke lie jina dharmoM kA vidhAna kiyA gayA hai, unameM ahiMsA hI sabase bar3I mAnI gayI hai| yadi kaheM ki manuSya yuganirmANa ke lie jo vRkSa kATate haiM, aura yajJa ke nAma para pazubali dekara jo mAMsa khAte 11

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jaina-jainetara dharma-darzanoM meM ahiMsA : 49 haiM, vaha vyartha nahIM balki dharma hai, unakA yaha kathana asatya hai, kyoMki aise dharma kI koI prazaMsA nahIM krtaa| surA, Asava, madhu, mAMsa aura machalI tathA tila aura cAvala kI khicar3I, ina saba vastuoM ko dhUrtoM ne yajJa meM pracalita kiyA hai| vedoM meM inake upayoga kA vidhAna nahIM hai| yadi samIkSAtmaka dRSTi se dekheM to yahA~ thor3A virodhAbhAsa najara AtA hai, kyoMki rAjA vicakSaNu ne kahA hai ki manu ne pazubali kA vidhAna nahIM kiyA hai, jabaki 'manusmRti' meM yajJa ke lie pazubali kI chUTa dI gaI hai| parantu jyAdAtara sthaloM para ahiMsA kA samarthana kiyA gayA hai| yadi yaha kahA jAe ki mahAbhArata kAla meM ahiMsA kA jitanA adhika vikAsa dekhA jAtA hai utanA zAyada hI kisI vaidika sAhitya meM dekhane ko milatA ho, to koI atizayokti nahIM hogii| 'anuzAsanaparva' meM kahA gayA hai ki ahiMsA hI parama dharma hai, parama tapa hai, parama satya hai aura anya dharmoM kI udgama sthalI hai| yaha parama saMyama hai, parama dAna hai, parama mitra hai tathA parama sukha hai| ahiMsA sabhI dharmazAstroM meM parama pada para suzobhita haiM, devatAoM aura atithiyoM kI sevA, satata dharmazIlatA, vedAdhyayana, yajJa, tapa, dAna, guru aura AcArya kI sevA tathA tIrthayAtrA ye saba ahiMsA dharma kI solahavIM kalA ke barAbara hai| 'gItA' meM ahiMsA kI avadhAraNA karmamArga kI vyAkhyA ke krama meM pAte haiN| vastuta: yahA~ ahiMsA ko eka prakAra ke tapa yA mukti pAne ke sAdhana ke rUpa meM prastuta kiyA gayA hai| zrIkRSNa ne kahA hai ki jisa puruSa ke anta:karaNa meM maiM kartA hU~ aisA bhAva nahIM hai jisakI buddhi sAMsArika padArthoM meM athavA sampUrNa karmoM meM lipta nahIM hotI vaha puruSa ina saba lokoM ko mArakara bhI vAstava meM na to maratA hai aura na hI pApa meM ba~dhatA hai| purANoM meM ahiMsA ke svarUpa para prakAza DAlA gayA hai| 'matsyapurANa' meM kahA gayA hai ki jitanA puNya cAra vedoM ke adhyayana se yA satya bolane se arjita hotA hai usase bhI kahIM adhika puNya ahiMsA vrata ke pAlana se hotI hai| isa taraha ke ahiMsAtmaka kathana 'vAyupurANa' 19, 'agnipurANa'20, 'brahmapurANa'21, 'bhAgavatapurANa'22 Adi meM dRSTigocara hote haiN| bauddha dharma-darzana meM ahiMsA bauddha dharma-darzana kA prArambha hI AcAramImAMsA se hotA hai| isake paMcazIla siddhAMta kA AdhAra ahiMsA hI hai| sabhI prANiyoM meM ekAtmakatA kA bhAva tathA "Atmavata sarvabhUteSu' kI bhAvanA unake bauddha dharma-darzana kA mUla maMtra hai| bauddhoM ke anusAra hiMsA eka prakAra kA anArya karma hai aura ahiMsA aary| ahiMsA mAtra hiMsA se virakta rahane meM nahIM hai, balki kisI bhI prANI ko hiMsA kI ora nahIM ghasITanA tathA hiMsA kA samarthana

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50 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 karane vAle prANI kA virodha karanA bhI ahiMsA hai| buddha kI spaSTa mAnyatA hai ki ahiMsAvAdI vyakti hI dhArmika hotA hai aura ahiMsaka prANI hI mokSa kI prApti kara sakatA hai|23 kahA gayA hai - The followers of Non-violence neither cause pain to some one nor provoke anybody to do so. cAra Arya satyoM ke pIche bhI ahiMsA ke bhAva nihita haiN| buddha dvArA pratipAdita madhyama-pratipadA ahiMsA ke vicAra kA AdhAra hai| baddha kA vizvAsa thA ki yathArtha ahiMsA dharma kA pAlana hiMsA nivAraNa dvArA utanA saMbhava nahIM hai, jitanA ki prema aura kSamA ke dvArA saMbhava hai| bauddha cintana meM ahiMsA kI apekSA maitrI-bhAvanA ko uccatara mAnA gayA hai| kahA gayA hai-maitrI bhAvanA meM jo zakti hai vaha anya kisI meM nahIM hai| jisa vyakti meM maitrI bhAvanA caitanya ho, jagI ho, use kisI bhI sthAna para aura kisI bhI prANI se Dara nahIM hotaa| isalie he bhikSaoM! tumhe aisA sIkhanA caahie|24 bauddha sAhitya meM jo ahiMsA sambandhI ullekha milate haiM usase yahI spaSTa hotA hai-buddha hiMsA kI Aga ko maitrI evaM karuNA se bujhAnA cAhate haiN| kintu yahA~ para yaha ullekha karanA anyathA na hogA ki kAlAntara meM bauddha dharma ke anuyAyI buddha ke ahiMsAmUlaka nirdezoM ko saMrakSita na rakha sake aura jisa hiMsA ke pratirodha svarUpa usakA udbhava huA thA, usakA parityAga kara diyaa| islAma dharma meM ahiMsA bismillAha rahimmanurahIma, arthAt ai khudA! sabhI jIvoM para rahama kr| ye vacana 'kurAnazarIpha' ke prArambha meM Aye haiN| yadyapi islAma dharma meM ahiMsA ko kahIM paribhASita nahIM kiyA gayA hai, lekina yatra-tatra kucha aise tathya milate haiM jo ahiMsA ko iMgita karate haiM, jaise- gAlI na denA, krodha na karanA, lobhavRtti kA tyAga karanA, cugalI na khAnA, khUna-kharAbA se dUra rahanA, rizvata nahIM lenA, beImAnI na karanA, cApalUsI na karanA, madirApAna na karanA, hiMsA na karanA, asatya na bolanA, yuddha na karanA aadi| isI prakAra dAna, svacchatA, brahmacarya, kSamA, maitrI, kRtajJatA, nyAya, dayA, udAratA, prema Adi ko grahaNa kara sat patha para calane ke lie prerita kiyA gayA hai|25 ina uddharaNoM se aisA pratIta hotA hai ki islAma dharma bhI kucha hada taka ahiMsA kI dRSTi ko lekara calatA hai, parantu islAma meM jaMgalI pazuoM kI hatyA karane kI chUTa dI gaI hai| isa dRSTi se islAma paramparA kA ahiMsA siddhAnta virodhAbhAsa se grasita hai| IsAI dharma meM ahiMsA IsAI dharma meM mukhya rUpa se prema, karuNA aura sevA kI bhAvanA para vizeSa bala diyA gayA hai| prabhu IsA ne kahA hai- vyabhicAra mata karo, hiMsA mata karo, corI

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jaina - jainetara dharma-darzanoM meM ahiMsA 1. 51 mata karo, galata sAkSI mata bano evaM mAtA-pitA ke prati zraddhA bhAva rkho| kisI jIva kI hiMsA mata kro| tumase kahA gayA thA ki tuma apane par3osiyoM se prema karo aura duzmanoM se ghRNA / para maiM tumase kahatA hU~ ki tuma apane duzmana se pyAra karo aura jo loga satAte haiM, unake lie prArthanA kro| tabhI tuma svarga meM rahane vAle apane pitA kI santAna kahalAoge, kyoMki vaha bhale aura bure donoM para apanA sUrya udaya karatA hai|27iisaaii dharma meM dAna ko bhI mahattvapUrNa sthAna prApta hai| kahA gayA hai - yadi koI Izvara ko jAnane kA dAvA karatA hai aura dAna ko nahIM jAnatA to isakA matalaba hai ki vaha Izvara ko pUrNarUpeNa nahIM jAnatA hai / kyoMki dAna hI to usakA sAra hai jisake dvArA Izvara ko jAnA jA sakatA hai / 28 yahUdI dharma meM ahiMsA yahUdI dharma meM niSedhAtmaka aura vidheyAtmaka donoM prakAra kI ahiMsA kA vivecana milatA hai| mojeja dvArA diye gaye dasa AdezoM meM se chaThe, sAtaveM, AThaveM, nauveM aura dasaveM AdezoM meM kahA gayA hai - kisI ko mata mAro, vyabhicAra mata karo, par3osI ke khilApha galata dhAraNA mata banAoM evaM par3osI kI strI, naukara, naukarAnI, baila, gadhe Adi ko lolupatA kI dRSTi se mata dekho / 21 isI taraha vidheyAtmaka ahiMsA ko nirUpita karate hue kahA gayA hai- bandhutva ke prati prema jAti evaM dharma kI sImAoM ke Upara hai, isalie apane par3osI ko pyAra karo, unake prati mana meM ghRNA kA bhAva mata rkho| par3osI se pyAra karanA sabase bar3A dharma hai, nyAya hai aura par3osiyoM se ghRNA karanA Izvara se ghRNA karanA hai| tuma dUsaroM se bhI vaisA hI vyavahAra karo, jaisA tuma apane prati cAhate ho| 50 pArasI dharma meM ahiMsA pArasI dharma, jisakA prasiddha grantha 'avestA' hai, ke janmadAtA maharSi jarathustra the| 'avestA' ke sambandha meM aisI dhAraNA hai ki isa dharma ke sarvocca evaM sarvazaktimAna ArAdhya ahurAmajadA ne svayaM apane hAthoM se ise jarathustra ko diyA thaa| avestA ke anusAra manuSya ke pramukha tIna kartavya haiM- zatru ko mitra banAnA, dAnava ko mAnava banAnA aura ajJAnI ko jJAnI bnaanaa| inameM se zatru ko mitra banAnA ahiMsA kI paridhi meM AtA hai| tAo dharma meM ahiMsA lAotse ne kahA hai- kArya karanA parantu kartApana kA bhAva mana meM na AnA, karma karanA para usase utpanna duHkha-darda kI anubhUti nahIM karanA, bhojana karanA, para

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52 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 usake acche-bure para vicAra na karanA, choTe ko bar3A samajhanA, thor3e ko bhI adhika samajhanA aura hiMsA se utpanna ghAva para marahama aura dayA kI paTTI lagAne kA bhAva rakhanA aadi| lAotse ye vacana ahiMsA ko poSita karate haiN| kanphyUsiyasa dharma meM ahiMsA kanphyUsiyasa ne vidheyAtmaka ahiMsA para bala diyA hai| unhoMne kahA hai- jIvana ke pravAha meM pyAra kI bAr3ha lA do, maitrI kA saMcAra kro| yadi tuma dAna karate ho to dila kA dAna karo, mAtra dAnI kahalAne ke lie kisI ko kucha mata do, balki jise tuma kucha dete ho usake prati hArdika sahAnubhUti rkho| saba eka-dUsare ko pyAra kro| jo loga acche hote haiM, ve sabako pyAra karate haiM, dUsaroM kI acchAI ko dekhate haiM tathA apanI hI taraha dUsaroM kA bhI utthAna cAhate haiN|33 gA~dhIvAda meM ahiMsA ahiMsA ke viSaya meM aisI dhAraNA banI huI hai ki isa para calanA kAMToM ke mArga para calanA hai| lekina mAnava kI isa dhAraNA ko mahAtmA gAMdhI ne nirmUla kara dikhAyA hai| yahI kAraNa hai ki mahAtmA gAMdhI kA nAma Ate hI ahiMsA kA svarUpa AMkhoM ke sAmane ghUmane lagatA hai| yadi ahiMsA ke saiddhAntika pakSa ko 'gAMdhI' kaheM aura usake vyAvahArika pakSa ko 'mahAtmA' to koI atizayokti nahIM hogii| gAMdhI ke anusAra ahaMtva para AdhArita jitanI bhI mAnuSika kriyAe~ haiM, ve sabhI hiMsA hI haiM, jaise- svArtha, prabhutA kI bhAvanA, jAtigata vidveSa, apane vyaktigata aura vargagata svArthoM kA andha sAdhana, zastra-zakti ke AdhAra para apanI kAmanAoM kI saMstuti, anya vyaktiyoM ke adhikAroM kA apaharaNa aadi| ThIka isake viparIta ahaMtva ke vinAza kI sthiti ahiMsA hai|34 ahiMsA ko paribhASita karate hue gAMdhI jI ne kahA hai- ahiMsA hI satyezvara kA darzana karane kA sIdhA aura choTA-sA mArga dikhAI detA hai|35 ahiMsA satya kA prANa hai| usake binA manuSya paza hai| ahiMsA pracaNDIzAstra hai| usameM parama puruSArtha hai| vaha bhIru se bhAgatI hai| vaha vIra puruSa kI zobhA hai| usakA sarvasva hai| vaha AtmA kA vizeSa guNa hai|36 ahiMsA kI eka vizeSatA yaha bhI hai ki isakI sahAyatA bAlaka, yuvA, vRddha, strI-puruSa saba le sakate haiN| ahiMsA jitanA lAbha eka vyakti ko pradAna kara sakatI hai, utanA hI eka janasamUha ko athavA eka rASTra ko pradAna kara sakatI hai| yadi koI aisA samajhatA hai ki yaha kevala vyakti ke lie hI lAbhakara hai to aisA samajhanA usa vyakti kI sarvathA bhUla hai|37 ___ Aja rASTrIya evaM antarrASTrIya stara para mAnava trasta hai| sArA jagat vijJAna evaM bhautikavAda meM jakar3a cukA hai| aisI sthiti meM vinAza ke isa pralayaMkArI dRzya ko

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jaina - jainetara dharma-darzanoM meM ahiMsA : 53 rokane meM yadi koI samartha hai, to vaha ekamAtra bhagavAn mahAvIra kI ahiMsA hI hai| ataH yaha kahanA sarvathA ucita hogA ki bhagavAna mahAvIra kI ahiMsA kI jitanI AvazyakatA Aja hai, utanI mahAvIra ke kAla bhI nahIM thI / ahiMsA sampUrNa vizva ke lie varadAna hai, ataeva Aja AvazyakatA hai punaH isa mArga para calane kI / saMdarbha : 1. AcArAMgasUtra, 1/4/1 2. sUtrakRtAMga, 1/1/4/10 3. AvazyakasUtra 1/3 4. yogazAstra, caturthaprakaraNa 5. Rgveda, 6/75/14 6. vahI, 5/85/7 7. yajurveda, 36/18 8. yajurveda, 36 / 17 9. chAndogyopaniSad, 8/15/1 10. prANAgnihotropaniSad, caturtha khaNDa 11. chAndogyopaniSad, 3/17/4 12. sinhA, baziSTha nArAyaNa, jaina dharma meM ahiMsA, pR0 12 13. ahiMsayaiva bhUtAnAM kAryaM zreyo'nuzAsanam / manusmRti, 2/159 vahIM, 6/60 14. vAlmIki rAmAyaNa, 6/44 15. anuzAsanaparva (mahAbhArata), 115 / 23, 116/28-30 16. sinhA, baziSTha nArAyaNa, jaina dharma meM ahiMsA, pR0 33 17. gItA, 18/17 18. matsyapurANa, 105 / 48 19. vAyupurANa, 18 / 13

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54 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 20. agnipurANa, 372/3-6 21. brahmapurANa, 224/49-54 22. bhAgavatapurANa, 1/7/11/8 23. sinhA, mRtyuMjaya nArAyaNa, 'kucha bikhare vismRta Alekha' pR0 - 24 24. saMyuktanikAya, anu0 - bhikSu jagadIza kAzyapa, 1/306-307 25. Glimpses of World Religion, p. 203 26. Towards understanding Islam, Sayyid Abul A'la Maududi, p.186-187 27. upAdhyAya amaramuni, cintana kI manobhUmi, sampA0- baziSTha nArAyaNa sinhA, pR0-249 28. sinhA, baziSTha nArAyaNa, jaina dharma meM ahiMsA, pR0- 88 29. Glimpses of World Religion, p. 142 30. Glimpses of World Religion, p. 157 31. Ibid, 130 32. Great Asian Religions, p. 154 33. Glimpses of World Religion, p. 233-234 34. ahiMsA (gAMdhIjI), bhAga-1, khaNDa-10, Amukha 35. vahI, pR0- 71 36. vahI, 78-101 37. vahI, bhAga-2, khaNDa-10, pR0-169

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- zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 jaina evaM bauddha dharmoM meM caturvidha saMghoM kA paraspara yogadAna DaoN0 zAradA siMha jaina evaM bauddha dharmoM ke vikAsa meM unake saMghoM kA mahattvapUrNa sthAna hai| saMgha hI zramaNadhArA ke mUlabhUta AdhAra stambha haiM jina para pUrA jaina va bauddha dharma sthita hai| vaise to saMghoM ke astitva kI sUcanA prathama tIrthaMkara RSabhadeva se hI milanI prArambha ho jAtI hai, kintu aisA lagatA hai ki vidhivata rUpa se saMgha kI avadhAraNA kA vikAsa bahuta antarAla ke pazcAt huaa| buddha aura mahAvIra ke anuyAyI prArambha se hI saMgha meM hI dIkSita hote the, kintu una saMghoM ke niyamoM va vidhAnoM kA vivaraNa granthoM meM nahIM milatA hai| spaSTa hai ki saMgha kI sthApanA ke bahuta bAda saMgha ke vistRta niyama baneM hoNge| bauddha dharma meM pahale kevala bhikSu saMgha hI thaa| bhikSuNI saMgha ko bAda meM mahAprajApati gautamI ke vizeSa anurodha para sthApita kiyA gyaa| bauddha saMgha kI apekSA jaina saMgha meM zramaNa aura zramaNI saMgha kI sthApanA sAtha-sAtha huI aura unake niyama bhI samAna the| isa bAta kI prAmANikatA hameM 'AcArAMga' aura 'dazavaikAlika' jaise prAmANika granthoM meM varNita 'bhikkhu vA bhikkhunI' aura 'niggantha vA nigganthI' se patA calatA hai| 'saMgha' ke sambandha meM hameM 'jJAtAdharmakathA', 'sarvArthasiddhi', 'rAjavArtika' Adi jaina granthoM se tathA 'cullavagga', 'bhikSuNI vinaya' Adi bauddha granthoM se patA calatA hai| ina granthoM meM 'saMgha' zabda kA ullekha aneka sthaloM para kiyA gayA hai, kintu saMgha zabda kI spaSTa vyAkhyA kA vahA~ bhI abhAva rahA hai| jaina dharma kI bhA~ti bauddha dharma meM bhI bhikSuoM ko vyavasthita rakhane ke lie eka samUha rUpa saMgha kI sthApanA kI gayI thii| yaha caturdika saMgha eka svacAlita saMsthA thI, jisakA vidhAna usa samaya ke gaNarAjyoM ke samAna thaa| buddha ne binA kisI jAti kA bheda-bhAva kiye sadharma meM sabakA samAna rUpa se adhikAra mAnA aura cAturvarNya zuddhi kA pracAra kiyA tathA brAhmaNa ko kisI ucca vaMza meM janma lene ke * pI0DI0epha0 (ICPR), pArzvanAtha vidyApITha, AI0TI0AI0 mArga, karauMdI, vArANasI-221005

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: zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 pariNAmasvarUpa nahIM, apitu uttama prakRti aura jJAnI hone ke kAraNa ucca maanaa| tabhI to unake saMgha meM eka nIca kula meM janma lene vAlA vyakti Aryadharma vinaya ko jAnane vAloM meM zreSThatama ginA gyaa| spaSTa hai ki bauddha saMgha eka gaNatantrIya vyavasthA thI tathA tathAgata ke liye bhikSu saMgha kA saMgaThana gaNarAjyoM ke saMvidhAna se sarvathA asambaddha na thaa| 'mahAparinirvANasUtra' meM vajjiyoM ke sAta apariheya dharmo kA ullekha jinameM prathama cAra dharma bhikSuoM ke jIvana ko pUrNata: anuzAsita karane vAle haiN| ve cAra haiM- saMgha kI sannipAta bahulatA, samagratA, yathAprajJapta zikSApAdoM kA asamuccheda aura sthavira bhikSuoM kA satkAra / zeSa tIna dharma haiM- tRSNA ke vaza meM na honA, AraNyaka zayanAsana meM sApekSa honA aura pratyAtma smRti ko upasthApita karanA aadi| vAstava meM yahI bauddha dharma ke caturvidha saMghoM kI saphalatA kA sUtra thA ki loga milajulakara Apasa meM bAtacIta kara mahattvapUrNa nirNaya lete the, paramparAnusAra calate the aura bar3e-bUr3hoM kA netRtva svIkAra karate the| 56 jaina saMgha meM bhI aneka gaNoM, gacchoM evaM zAkhAoM kA samAveza hote hu bhI vaha eka svacAlita saMsthA thii| saMgha kA mukhya AdhAra stambha bhikSu bhikSuNI va zrAvakazrAvikA the, jinake ApasI sAmaMjasya va sauhArdapUrNa sambandha se jaina saMgha puSpita aura pallavita huaa| zrAvaka-zrAvikA aura bhikSu bhikSuNiyoM ke madhya atyanta bhAvapUrNa sambandha ne saMgha ko lambe samaya taka kalaha aura vivAda se dUra rkhaa| donoM hI saMgha apane-apane dAyitvoM kA nirvahana bhalIbhA~ti karate the| zrAvaka-zrAvikA saMgha meM naitika patana hone para zramaNa saMgha vahA~ adhyAtmapUrNa upadeza dekara unakA cAritrika utthAna karatA thA aura upAsaka varga bhI hamezA bhikSu bhikSuNiyoM ke khAna-pAna Adi kI samucita vyavasthA binA kisI bheda-bhAva ke karate the| yahI kAraNa thA ki aneka viparIta paristhitiyoM meM bhI unake ApasI sahayoga se yaha caturvidha saMgha avicchanna rahA / yahAM eka prazna uThanA svAbhAvika hai ki jaba bhagavAna buddha aura mahAvIra svAmI ne apane-apane naye dharma aura saMgha kI sthApanA kI taba usa vakta bhagavAna buddha aura mahAvIra svAmI ke saMgha se bar3e anya saMgha bhI maujUda the, kintu aisI kyA vajaha thI ki ye donoM saMgha itane Age bar3ha gaye vizeSakara bauddha saMgha jisane na kevala hindustAna, apitu pUre eziyA para apanA prabhAva ddaalaa| isakA uttara hai ki yadyapi usa samaya ke anya saMgha bhagavAna buddha aura mahAvIra svAmI ke saMgha se bar3e the, lekina ve sAdhAraNa janasamAja kI cintA nahIM kiyA karate the / unameM se adhikatara logoM kA dhyeya tapazcaryA dvArA mokSa prApta karanA thaa| gA~voM aura zaharoM meM praveza karake ve gRhasthoM se bhikSA lete aura samaya-samaya para apane sampradAya ke tattvajJAna se unheM avagata karAte / phira bhI gRhasthoM ke hita/sukha ke liye ve vizeSa prayatnazIla nahIM the| kintu jaina aura bauddha

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jaina evaM bauddha dharmoM meM caturvidha saMghoM kA paraspara yogadAna saMgha kI bAta ThIka isase ulTI thii| jaisA ki bhagavAna buddha aura mahAvIra svAmI ne apane saMgha ke bhikSuoM se kahA thA ki logoM ke hita aura sukha ke liye cAroM dizAoM meM jAo / isa prakAra ke kAryoM se bhikSu saMgha dIrgha janasamAja meM priya aura mAnya ho gyaa| phalataH buddha aura mahAvIra ke upAsakoM kI saMkhyA baDhatI hI gayI aura zramaNoM va upAsakoM ke madhya eka sundara aura sahI tAlamela baitthaa| : 57 jaina aura bauddha, donoM hI caturvidha saMghoM meM saMgha kI pratiSThA va pavitratA banI rahe isake liye strI-puruSoM ke praveza sambandhI kucha niyamoM kA vidhAna kiyA gayA thaa| donoM hI dharmoM meM prArambha meM to saMgha meM praveza ke icchuka vyakti ko binA kisI pUchatAcha ke usakI svayaM kI icchA se saMgha meM praveza de diyA jAtA thA, kintu kAlAntara meM abhibhAvakoM kI icchA ko dekhate hue mAtA-pitA yA abhibhAvaka kI anumati ko Avazyaka mAnA jAne lgaa| kyoMki mAtA-pitA kI anumati ke binA saMgha meM praveza dene se kaI vyavadhAna utpanna hone lge| kaI vyakti to apane mAtA-pitA yA AzritoM ke lie ekamAtra sahArA hote the aura unake pravrajita ho jAne para parivAra ke nirvahana kI samasyA utpanna ho jAtI thI, ataH dIkSita hone ke lie mAtA-pitA, pati yA patnI Adi kI anumati ko Avazyaka mAnA jAne lgaa| 'mahAvagga' meM varNana haisvayaM bhagavAna buddha ke ekamAtra putra rAhula ke pravrajyA grahaNa karane se duHkhI saMtapta unake pitA rAjA zuddhodhana ne gautama ke sAmane yaha prastAva rakhA ki Age se binA abhibhAvaka kI anumati se koI bhI pravrajyA na grahaNa kre| * saMgha meM praveza ke icchuka vyakti ko aneka prakAra ke praznoM ke samAdhAna ke pazcAt hI saMgha meM praveza diyA jAne lgaa| kuSTha, kilAsa, zotha, apasmAra, dAsa Adi ko bhI bauddha saMgha meM praveza ke ayogya mAnA gayA hai|" ' sthAnAMgasUtra' meM bhI aise bIsa vyaktiyoM kI sUcI dI gayI hai jo saMgha meM praveza ke sarvathA ayogya mAne gaye the| isI bhA~ti bauddha dharma ke 'cullavagga' aura 'bhikSuNI vinaya' meM bhI ullekha hai ki aneka praznoM ke ucita samAdhAna ke pazcAt hI saMgha meM praveza diyA jAtA thA / yadyapi bauddha saMgha meM jyAdAtara praznoM ko upasampadA pradAna karate samaya pUchA jAtA thA, tAki pravrajyA prApta karane ke pazcAt ina doSoM ke kAraNa kisI zikSamANa yA zikSamANA ko nirAza na honA pdd'e| saMbhavata: ina niyamoM ke vidhAna kI AvazyakatA saMgha kI anAvazyaka vRddhi aura usake pazcAt hone vAle vivAdoM ko rokane tathA saMgha kI pavitratA ko banAe rakhane ke liye kI gyii| ayogya vyakti ke saMgha ke praveza karane se bhikSuoM ke cAritrika patana kI saMbhAvanA thii| saMgha sabhI prakAra ke jhagar3oM aura ayogya vyakti ke praveza ke uparAnta utpanna hue vyavadhAna se apane Apako mukta rakhanA cAhatA thaa| ataH saMgha jo eka pavitra saMsthA thI aura dhArmika kAryoM kA nirvahana hI usakA mukhya uddezya thA, isalie

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58 : zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 isa taraha ke niyama banAye gaye jisase kisI prakAra kA koI vyavadhAna utpanna na ho aura saMgha kI pavitratA banI rahe / prArambhika kAla se hI saMgha meM bhikSu bhikSuNI aura zrAvaka-zrAvikA kA atyanta snehapUrNa sambandha rahA hai| ye donoM hI saMgha paraspara eka-dUsare kA hara prakAra se khyAla rakhate the| bhikSuoM kI AvazyakatA ke vastra, pAtra, bhojana Adi kI ucita vyavasthA upAsaka hI karate the| bauddha saMgha meM varSAnta ke pazcAt upAsakoM dvArA bhikSu va bhikSuNI saMgha ko vastra bA~Te jAte the| itanA hI nahIM yadi koI bhikSu ajJAnatA vaza kisI gRhastha yA upAsaka ko hAni pahu~cA detA thA yA usakI nindA jaisA nIca kAma karatA thA to vaha saMgha (bauddha) dvArA prasAraNIya karma kA bhAgI hotA thA aura use usa gRhastha se kSamA bhI mAMganI par3atI thii| donoM hI dharmoM ke zramaNa saMghoM meM bhikSuoM aura upAsakoM ke bIca sauhArdapUrNa sambandha kA kAraNa donoM hI saMghoM kA eka-dUsare ko ucita Adara denA bhI thA / zrAvaka yA upAsaka bhikSu saMgha ke pAlanahAra hote the aura Avazyaka jIvanopayogI sAdhana unheM upalabdha karAte the, ataH bhikSuoM ke liye ve Adara ke pAtra the| dUsarI tarapha zramaNa saMgha se zrAvakoM kA mArga nirdezana aura AtmotkarSa hotA thA, ataH zrAvaka varga ke liye ve AdaraNIya va anukaraNIya the aura isake sAtha hI unase apane bhautika aura AdhyAtmika kalyANa ke liye AzIrvAda bhI prApta karate the| kahane kA tAtparya hai ki ApasI sahayoga aura prema se donoM hI saMgha eka-dUsare kA pUrNarUpeNa dhyAna rakhate the aura sammAna karate the| isI paraspara dAyitva kI bhAvanA ke kAraNa hI jaina va bauddha saMgha satata pravAhamAna hai| tulanAtmaka rUpa se donoM dharmoM meM yaha antara draSTavya hai ki jaina dharma jahA~ se upajA aura bar3hA vahA~ para Aja bhI jIvita hai, kintu bauddha saMgha apanI utpatti sthala se ekadama hI samApta ho gayA, jabaki jaina saMgha Aja bhI pUrvavata hai| donoM hI dharma ke bhikSu saMghoM ne upAsakoM ke prati apane-apane kartavyoM kA pUrNarUpeNa pAlana kiyaa| jaina saMgha dvArA zramaNoM ko yaha nirdeza diyA gayA thA ki ve gRhasthoM ke Upara apanA anAvazyaka bhAra na DAleM aura eka hI ghara se bhikSA grahaNa karane kI apekSA gA~va-gA~va aura nagara - nagara ghUma-ghUmakara jitanI mAtrA meM bhikSA prApta ho utanI hI mAtrA meM use samabhAva se grahaNa kreN| bhojana ko vyartha pheMkane kI anumati unheM nahIM thI / " jaina dharma meM to bhikSAvRtti kI tulanA bhramaravRtti se kI gayI hai| jisa prakAra bhramara eka phUla se dUsare phUla para ghUma-ghUma kara binA use kaSTa pahu~cAe madhu grahaNa karatA hai usI prakAra bhikSu bhikSuNiyoM ko bhI Adeza hai ki ve gRhastha ko binA kaSTa pahu~cAye basa AvazyakatA bhara hI bhojana grahaNa kreN|' bauddha dharma meM bhI bhikSuoM ko kevala bhikSA dvArA prApta anna se hI apanA jIvana nirvAha karanA hotA thA, yadyapi

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jaina evaM bauddha dharmoM meM caturvidha saMghoM kA paraspara yogadAna : 59 nimantraNa evaM svayaM upanata dAna ko bhI ve svIkAra sakate the| isa prakAra hama dekhate haiM ki donoM hI dharmoM meM caturvidha saMgha eka-dUsare ke prati apane kartavya kA nirvAha ApasI sUjha-bUjha se hI karate the| donoM hI zramaNa saMghoM meM bhikSA, vastra, pAtra tathA anya jIvanopayogI vastuoM ke liye zrAvaka saMgha para nirbharatA ne bhikSu-bhikSuNiyoM evaM zrAvaka-zrAvikAoM ke ApasI sambandha ko aura bhI sazakta aura madhura banA diyA thaa| mahAvIra aura tathAgata ke bhikSuoM ko bhojana, vastra, pAtra Adi pradAna karanA zrAvakoM ke liye gaurava kI bAta thii| ataH ve saMgha ke kisI bhI kArya ke liye sadaiva tatpara rahate the| itanA hI nahIM donoM hI dharmoM ke upAsakoM ne zramaNa dharma ke pracAra-prasAra meM bhI apanA sakriya yogadAna kiyaa| jaina aura bauddha dharma ke upadeza aura zikSAoM ko zrAvaka varga ne hI jana-jana taka paha~cAkara use loka prasiddha bnaayaa| ina upAsakoM meM bhI jo upAsaka hara prakAra se sampanna hote the ve dharma ke pracArArtha-prasArArtha logoM ko deza-videza bhI bhejate the| siMhalI bauddha grantha 'mahAvaMsa' ke anusAra samrATa azoka ne apane putra mahendra aura putrI saMghamitrA ko bauddha dharma ke pracArArtha videza bhejA thaa| aisA kahA jAtA hai ki jaba laMkA meM saMghamitrA bauddha dharma ke pracAra ke liye gayI taba taka vahA~ jaina dharma bhI pracalita ho cukA thaa| hAlAMki, bauddha dharma ke pUrva jaina dharma ke vahA~ pracAra para sabhI vidvAn sahamata nahIM haiN| buddha va mahAvIra ke anuyAyiyoM meM kevala ucca varga ne hI nahIM varan sAdhAraNa varga ne bhI apanI-apanI zraddhAnusAra unake siddhAntoM ke pracAra ke lie aneka mandiroM, stambhoM, zilAlekhoM va AyAgapaTToM kA nirmANa krvaayaa| bauddha dharma ke bhI samRddha upAsakoM ne saMgha kI suvidhA ke lie vihAra banavAkara usakA dAna diyaa| mathurA se prApta eka zilAlekha 1 se IsA pUrva dvitIya zatAbdI ke madhya eka jaina mandira ke vidyamAna hone kA pramANa prApta hotA hai jise uttaradAsaka nAmaka eka zrAvaka ne banavAyA thaa| isI prakAra eka zilAlekha para vAsa nAmaka maNikAra dvArA arhat mandira sabhA bhavana (AyAga-sabhA), prapA (pyAu) aura eka zilApaTTa nirmita kiye jAne kA ullekha hai| isa AdhAra para itanA to spaSTa ho jAtA hai ki jaina aura bauddha saMghoM ko lokapriya banAne meM zrAvakoM kI bhUmikA atyanta sarAhanIya rahI hai| ina caturvidha saMghoM meM bhikSu varga aura upAsaka varga kA dAyitva samAna thaa| kyoMki itane bar3e saMgha ko vyavasthApUrvaka calAne ke lie kevala zramaNa varga kA hI nahIM, apitu upAsaka varga kA bhI sahayoga apekSita thaa| cUMki AcArya kA donoM hI saMghoM meM sarvopari sthAna hotA thA, ata: AcArya dvArA kiye gaye nirNaya se caturvidha saMgha sahamata hotA thaa| jaina dharma ke prati upAsakoM kI pratiSThA banI rahe aura unake prati logoM meM azraddhA kA bhAva utpanna na ho isa dRSTi se 'nizIthacUrNi' meM kahA gayA hai ki saMgha kI pratiSThA ke rakSaNa-nimitta tantra-mantra,

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60 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 camatkAra Adi kA bhI prayoga kiyA jA sakatA thaa| isake pIche AcAryoM kA mukhya uddezya yahI rahA hai ki saMgha ke prati logoM kI zraddhA banI rahe, loga sanmArga kI ora unmukha hoN| isake atirikta hama caturvidha saMgha ke ApasI sahayoga kI vyAkhyA isa AdhAra para bhI kara sakate haiM ki jaina aura bauddha zramaNa saMghoM meM AcArya sarvopari hote the, kintu agara unase bhI kabhI koI truTi ho jAtI thI, to pUrA caturvidha saMgha usakA virodha karatA thaa| zrAvakoM ko bhI yaha adhikAra thA ki vaha zramaNa saMgha ke U~ce pada para AsIna hue vyakti ko padacyUta kara ske| isa pravRtti kA sammAna karate hue donoM hI vargoM ko apane-apane dAyitvoM aura kartavyoM kA pUrNarUpeNa nirvAha karanA hotA thaa| ___ yahA~ bhikSu saMgha ke sAtha bhikSuNI saMgha para bhI carcA karanA ucita hogaa| zramaNazramaNI aura zrAvaka-zrAvikA rUpa caturvidha saMgha meM zramaNI kA dUsarA sthAna hai| prathama tIrthaMkara RSabhadeva se lekara aMtima tIrthaMkara mahAvIra tathA inakI paramparA meM AryikA saMgha kI vyavasthita AcAra-paddhati evaM usakA svarUpa dRSTigocara hotA hai| zramaNa saMgha ke unnayana meM inakI mahattvapUrNa bhUmikA rahI hai| yadyapi bhagavAna mahAvIra ke samaya meM bhAratIya samAja meM striyoM ko utanA sammAna prApta nahIM thA, kintu mahAvIra ne striyoM ko samAja meM sAdhanA ke kSetra meM sammAnapUrNa sthAna dene kI pahala karake unake AtmakalyANa kA mArga prazasta kiyaa| yadyapi bauddha saMgha kI apekSA jaina dharma meM bhikSubhikSuNI saMgha kI sthApanA sAtha-sAtha huI hai aura granthoM meM 'niggantha vA nigganthI vA' kahakara donoM ke liye samAna niyamoM kI bhI carcA kI gayI hai, phira bhI donoM hI dharmoM meM bhikSuNiyoM kA sthAna bhikSuoM se nimna hI hai| saMgha ke niyamoM ke anusAra tIna varSa kA dIkSita bhikSu tIsa varSa kI dIkSita bhikSuNI kA upAdhyAya bana sakatA hai tathA pA~ca varSa kA dIkSita bhikSu sATha varSa kI dIkSita bhikSuNI kA AcArya bana sakatA hai| yahA~ para yaha kahA jA sakatA hai ki jaina dharma ne niyamoM meM strI-puruSa ko eka sAtha Abaddha kara samAnatA ke stara para lA diyA lekina puruSa pradhAna samAja ke prabhAva se apane ko vaMcita nahIM rakha skaa| __isake atirikta bhikSuNI cAhe kitanI hI yogya kyoM na ho vaha AcArya va upAdhyAya ke padoM para AsIna nahIM ho sakatI thii|13 lekina vartamAna meM jaina dharma ke kucha zvetAmbara AcAryoM ne krAntikArI kadama uThAte huye saMgha kI bAgaDora striyoM ko sauMpA hai| vartamAna meM sAdhvI zrI candanA jI evaM sAdhvI zrI sAdhanA jI jo apane-apane saMgha ke AcArya pada para pratiSThita haiN| bauddha dharma meM bhI bhikSuNI saMgha bhikSu saMgha ke adhIna rahatA thA / prathama aSTaguru niyamoM ke anusAra sau varSa kI upasampanna bhikSuNI ko navadIkSita bhikSu ko abhivAdana aura usake sammAna meM khar3A honA par3atA thaa| yadi koI

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jaina evaM bauddha dharmoM meM caturvidha saMghoM kA paraspara yogadAna : 61 bhikSu kisI bhikSuNI ko sammAna de detA yA abhivAdana kara letA to use dukkaTa daNDa kA bhAgI bananA par3atA thA / 14 isa viSaya meM aneka niyama- upaniyama bhI banAe gae jisase saMgha apavitra va dUSita na ho| isameM sandeha nahIM ki bhikSu saMgha kA kArya bahuta bar3A thA, lekina bauddha sAhitya meM aise kaI udAharaNa milate haiM jinase yaha patA calatA hai ki bhikSuNiyoM va upAsikAoM ne bhI saMgha kI unnati meM paryApta bhUmikA nibhAI hai| 15 isa prakAra caturvidha saMgha meM zramaNI saMgha kA mahattvapUrNa sthAna hai, kyoMki AcAra-vicAra ke pAlana, dharma ke saMcAlana, kalA aura saMskRti ko dizA pradAna karane meM caturvidha saMgha meM zramaNI saMgha kI bhUmikA mahattvapUrNa sthAna rakhatI hai| donoM hI dharmoM meM bhikSu bhikSuNI ke madhya sambandha atyanta madhura the| donoM dharmoM meM caturvidha saMghoM meM zramaNa- zramaNI aura zrAvaka-zrAvikA ke bIca jo madhura sambandha the unakA eka hI uddezya thA- eka aise saMgha kA nirmANa jo kisI eka varga yA eka dharma kA nahIM, varan pUre mAnava samAja kA ho| saMgha ke isI lakSya kI pUrti hetu zramaNa- zramaNI aura zrAvakazrAvikA eka-dUsare ke pUraka aura sahayogI bneN| sandarbha : 1. dhammapada, (brAhmaNavagga), vAseTTha- sutta (suttanipAta) 2. upAdhyAya, bharata siMha, bauddha darzana tathA anya bhAratIya darzana, bhAga - 1, pR0 215 3. govindacandra pANDeya, bauddha dharma ke vikAsa kA itihAsa, pR0- 137-138 4. vahI, pR0 - 140 5. mahAvagga, pR0- 73 82 6. govindacandra pANDeya, bauddha dharma ke vikAsa kA itihAsa, pR0 153 7. dazavaikAlika, 5/2/1 8. vahI 1 / 2 4 9. govindacandra pANDeya, bauddha dharma ke vikAsa kA itihAsa, pR0 165 10. mahAvaMsa, 10 / 95; 33 / 43 11. A List of Brahmi Inscription, Berlin, H. Luders, 3 12. Ibid, p. 102 13. cullavagga, pR0- 378 14. vahI 15. kauzambI, dharmAnanda, bhagavAna buddha : jIvana aura darzana, 158 *

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zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 jaina jJAnamImAMsA : pramANanayatattvAloka ke vizeSa sandarbha meM ___ DaoN0 rAghavendra pANDeya* bhAratIya paramparA meM jJAnamImAMsA kA udbhava evaM vikAsa tattvacintana kI paddhati ke rUpa meM haA hai| ata: bhAratIya manISiyoM ne alaga se jJAna kI paribhASA dene kA koI prayAsa nahIM kiyA hai| vastuta: bhAratIya jJAnamImAMsA 'tattvamImAMsA kA sAdhana' hai| ataeva pratyeka bhAratIya dArzanika sampradAya ne apanI tattvamImAMsIya gaveSaNAoM ke anurUpa hI apanI jJAnamImAMsIya vivecanAe~ prastuta kI haiN| tattvamImAMsA se aviyojya hone ke kAraNa bhAratIya manISI jJAna kA vizleSaNa tattvamImAMsA se pare mAtra eka bhASAyI tathya ke rUpa meM nahIM karate, balki jJAna ko viSaya ke prakAzaka ke rUpa meM bhI svIkAra karate haiN| zabdAntara se jJAna ke viSaya meM bhAratIya dArzanikoM kI eka sAmAnya dhAraNA yaha hai ki jJAna vaha hai jo viSaya ko prakAzita karatA hai| viSaya kI yaha prakAzanA jJAtA kI cetanA meM hotI hai| bhAratIya darzana meM tattvamImAMsA ke sAtha-sAtha jJAnamImAMsA kA bhI nirUpaNa hotA hai| jJAnamImAMsA meM aneka pahalaoM para manovijJAna aura tarkazAstra bhI samAvezita rahatA hai| isIlie bhAratIya darzana meM jJAnamImAMsA ko jJAna-vicAra yA pramANa-vicAra bhI kahA gayA hai| pAzcAtya paramparA meM jJAnamImAMsA para vicAra karate hue kahA gayA hai ki jJAnamImAMsA darzana kI vaha zAkhA hai jisameM jJAna ke svarUpa, usake prAmANya, utpatti, sImA, sambhAvyatA tathA jJAtA aura kSetra ke sambandha Adi para vicAra kiyA jAtA hai| yahA~ jJAna ke sambandha meM aneka siddhAnta pracalita haiM - tarkabuddhivAda (Rationalism), indriyAnubhavavAda (Empiricism), pratinidhAnavAda (Representationism), saMzayavAda (Scepticism), samIkSAvAda (Criticism), ajJeyavAda (Agnosticism), pratyayavAda (Idealism), vAstavavAda (Realism), vyAvahArikatAvAda (Pragamatism) / ' sampUrNa jaina vAGmaya, cAhe vaha Agama yuga meM racita ho athavA dArzanika yuga meM, usa para jJAnamImAMsA kA prabhAva spaSTa parilakSita hotA hai| Agama yuga darzana kA AdikAla hai, usameM bhI jJAnamImAMsA kA prAdhAnya spaSTa parilakSita hotA hai| aneka * pUrva zodha chAtra, darzana evaM dharma vibhAga, kalA saMkAya, kA0hi0vi0vi0, vArANasI

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jaina jJAnamImAMsA : pramANanayatattvAloka ke vizeSa sandarbha meM : 63 Agama granthoM kA prArambha jJAnasUtra se hotA hai| 'uttarAdhyayanasatra' meM mokSamArga kI prarUpaNA meM jJeya se pUrva jJAna kA nirdeza upalabdha hotA hai| vibhinna niyuktiyoM evaM bhASyoM meM upodghAta ke rUpa meM jJAna kI mahattA kA nirUpaNa hai| jainAcArya jJAna ko viSaya kI cetanA ke artha meM paribhASita karate haiN| jaina mata ke anusAra jJAna athavA cetanA jIva kA guNa hai| vaha nisargata: ananta jJAnaviziSTa hai, parantu karmoM ke AvaraNa se usakA vizuddha caitanya rUpa DhakA rahatA hai, jo samyakcAritra pAlana se punaH apane zuddha svarUpa ko prApta kara letA hai| jJAna AtmA kA svAbhAvika guNa hai| jisake dvArA jAnA jAtA hai vaha jJAna hai| AtmA jJAtA hai| vaha jJAna ke dvArA jJeya ko jAnatA hai| AyAro meM kahA gayA hai - je AyA se vinnAyA, je vinAyA se aayaa|' arthAt jo AtmA hai, vahI vijJAtA hai aura jo vijJAtA hai, vahI AtmA hai| jJAna aura AtmA meM gaNa aura gaNI kA sambandha hai| gaNa, gaNI se sarvathA abhinna nahIM hotA aura sarvathA bhinna bhI nahIM hotaa| AtmA guNI hai aura jJAna usakA guNa hai| isa vivakSA se vaha AtmA se kathaMcit bhinna hai| jJAna AtmA hI hai isalie vaha AtmA se abhinna hai|" jJAna AtmA kA svarUpa dharma hai| jo jAnatA hai vaha AtmA hai| Atma svarUpa hone ke kAraNa hI jJAna sva aura para.donoM ko jAnane meM samartha hotA hai| 'AvazyakacUrNi' meM jJAna kA artha saMvedana, adhigama, vedanA, bhAva Adi batalAyA gayA hai|10 vyutpatti kI dRSTi se jJAna kI vyAkhyA kartR, karaNa, bhAva aura adhikaraNa sAdhana ke rUpa meM kI jA sakatI hai| phalata: AtmA kI vaha pariNati jo jJAtA hai, jJAna kA sAdhana athavA AdhAra hai athavA jJapti hai, vaha jJAna hai| isI prakAra 'sarvArthasiddhi' meM kahA gayA hai ki jo jAnatA hai vaha jJAna hai, jisake dvArA jAnA jAya vaha jJAna hai athavA jAnanA mAtra jJAna hai|12 'tattvArthabhASyAnusAriNI' kI TIkA meM jJAna kA artha vastu ke svarUpa kA avadhAraNa karanA batalAyA gayA hai|13 arthAt jisake mAdhyama se jJAtA ko yaha bodha ho sake ki usake viSaya kA svarUpa 'yaha hai' vaha pariNati jJAna hai| jJeya ke svarUpa kA nizcaya karane ke lie taditara vastuoM kA - pararUpoM kA apanoda bhI anivArya hai| arthAt jaba koI jJAtA yaha jAnatA hai ki amuka vastu ghaTa hai, isakA artha hI hai ki vaha jAnatA hai ki vivakSita vastu paTa Adi nahIM hai| svAmI pUjyapAda ke anusAra jIva Adi padArtha jisa rUpa meM vyavasthita haiM, unheM usI prakAra jAnanA samyagjJAna hai| samyAjJAna kI avasthA meM jJAtA ko anadhyavasAya, saMzaya aura viparyaya nahIM hotA hai| bhaTTa akalaMka ke anusAra jJeya kA yathArtha prakAzana jJAna hai, arthAt cetanA kI vaha zakti jisase jIva Adi kA tattvata: prakAzana ho vaha jJAna hai|24 isa prakAra ve sabhI saMvedanAe~ jinake udgama evaM svarUpa ko jJAtA jAnatA hai tathA jinameM svarUpa ke grahaNa ke sAtha pararUpa ke parityAga yA viveka kI kSamatA hai vaha jJAna hai| 'rAjavArtika' meM

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64 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 evaMbhUtanaya kI dRSTi se jJAna ko paribhASita kiyA gayA hai| kahA gayA hai ki jJAna-kriyA meM pariNata AtmA hI jJAna hai, kyoMki vaha jJAna svabhAvI hai|15 yahAM prazna honA svAbhAvika hai ki yadi AtmA jJAna svabhAvI hai arthAt AtmA aura jJAna eka hai to phira AtmA apane jJAna ko kaise jAna sakatI hai? kyA usake lie kisI anya jJAna kI AvazyakatA hotI hai? yadi kisI anya jJAna kI sattA svIkAra kI jAtI hai to vahA~ anavasthA doSa hotA hai| isa sandarbha meM jainAcAryoM kA kahanA hai ki jJAna svayaM ko jAnatA haA hI dUsare ko bhI jAnatA hai| vaha dIpaka kI bhA~ti sva-para prakAzaka hai| 'pramANanayatattvAloka' meM spaSTa varNana AyA hai ki 'sva aura para ko nizcita rUpa se jAnane vAlA jJAna hI pramANa hai|'16 yahA~ 'sva' kA artha jJAna hai aura 'para' kA artha hai jJAna se bhinna pdaarth| tAtparya yaha hai ki vahI jJAna pramANa mAnA jAtA hai jo apane Apako bhI jAne aura dUsare padArthoM ko bhI jAne aura vaha bhI yathArtha tathA nizcita rUpa se| arthAt jJAna hI pramANa hai|17 grahaNa karane yogya aura tyAga karane yogya vastu ko svIkAra karane tathA tyAga karane meM pramANa samartha hotA hai, ata: jJAna hI pramANa hai| 18 upAdeya kyA hai aura heya kyA hai, ise batalAnA hI pramANa kI upayogitA hai| pramANa kI yaha upayogitA tabhI siddha ho sakatI hai jaba pramANa ko jJAna rUpa mAnA jaay| yadi pramANa jJAna rUpa na hokara ajJAna rUpa hogA to vaha heya-upAdeya kA viveka nahIM karA paaegaa| ata: jJAnarUpa sannikarSa hI pramANa hai| prameya padArtha jaisA hai use usI rUpa meM jAnanA hI jJAna kI pramANatA hai|9 jo vastu jaisI hai use anya rUpa meM jAnanA apramANatA hai| pratyeka jJAna apane svarUpa ko vAstavika hI jAnatA hai| jJAna ke do maulika rUpa haiM- pratyakSa aura apratyakSA pratyakSa meM hama indriya upalabdhoM aura mAnasika avasthAoM ko dekha sakate haiN| apratyakSa jJAna meM anumAna kA aMza hotA hai aura yaha kriyA smRti kI sahAyatA se sampanna hotI hai| pratyakSa aura apratyakSa kA yaha vizleSaNa anya darzanoM meM prApta hotA hai, jaina darzana meM nhiiN| jaina darzana meM pratyakSa evaM apratyakSa kI vivecanA alaga rUpa meM kI gaI hai| jaina darzana ke anusAra jo jJAna indriya aura mana kI sahAyatA ke binA kevala AtmA kI yogyatA se utpanna hotA hai, vaha pratyakSa tathA jo jJAna indriya aura mana kI sahAyatA se utpanna hotA hai vaha parokSa hai| pratyakSa-parokSa kA yaha vizleSaNa jaina darzana meM kiyA gayA uttaravartI vizleSaNa hai, kyoMki Agama kAla taka jaina sAhitya meM jJAnamImAMsA kI hI pradhAnatA rhii|21 AgamoM meM jJAna-sambandhI jo mAnyatAeM milatI haiM ve bahuta prAcIna haiN| paMcajJAna kI carcA Agama sAhitya meM prApta hotI hai|22 AgamoM meM prApta tathyoM se yaha spaSTa hotA hai ki jJAna ke pA~ca prakAra pUrvavartI haiN| paJcajJAna kI carcA 'rAjapraznIya' meM bhI huI hai| yahA~ AbhinibodhikajJAna (matijJAna), zrutajJAna, avadhijJAna, manaH paryavajJAna tathA kevalajJAna kI carcA milatI hai| 23 'rAjapraznIya' meM kahA gayA hai- ina

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jaina jJAnamImAMsA : pramANanayatattvAloka ke vizeSa sandarbha meM : 65 pA~coM jJAnoM meM se AbhinibodhikajJAna mujhe hai, zrutajJAna mujhe hai, avadhijJAna mujhe hai, manaHparyavajJAna bhI mujhe prApta hai, kintu kevalajJAna prApta nahIM hai, kyoMki kevalajJAna bhagavanta arihantoM ko hI prApta hotA hai|24 'sthAnAMga'25 aura 'bhagavatI26 meM bhI jJAna ke pA~ca prakAroM kA varNana hai| umAsvAti ne bhI 'tattvArthasatra' meM inhIM pA~ca jJAnoM kA ullekha kiyA hai|27 vAdidevasari 'pramANanayatattvAloka' meM jJAna ke avayava ko viziSTa rUpa meM svIkAra karate haiN| yahA~ AbhinibodhikajJAna ko sAMvyavahArika pratyakSa ke antargata rakhA gayA hai jisake indriya nibandhana evaM anindriya nibandhana nAma se do rUpa hai|28 zrutajJAna parokSa jJAna ke antargata hai lekina zrutajJAna nAma kA ullekha 'pramANanayatattvAloka' meM nahIM hai| parokSa jJAna ke antargata Agama pramANa ko rakhA gayA hai|29 avadhi, manaHparyava evaM kevalajJAna kA vivecana pAramArthika pratyakSa ke antargata kiyA gayA hai|deg avadhi evaM mana:paryava vikala pratyakSa haiM jabaki kevalajJAna kI vivecanA sakala pratyakSa ke antargata kI gaI hai|31 'bhagavatI'32 ke anusAra jJAna ke pA~ca bheda haiM- Abhinibodhika, zruta, avadhi, mana:paryava, kevl| puna: Abhinibodhika ke avagraha, IhA, avAya aura dhAraNA- ye cAra bheda kiye gaye haiN| 'rAjapraznIya' evaM 'bhagavatI' meM avagraha, zruta, avadhi, mana:paryava ke do-do bheda batAte hue kevalajJAna sahita varNana 'nandIsUtra ke anusAra jAnane kA nirdeza diyA gayA hai| jaisA ki paM0 dalasukhabhAI mAlavaNiyA ne bhI likhA hai ki sUtrakAra ne Age kA varNana 'rAjapraznIya' se pUrNa kara lene kI sUcanA dI hai aura 'rAjapraznIya' ke sUtra saM0 165 meM nirdeza hai ki zeSa jJAna kI pUrti 'nandIsUtra' ke anusAra jaane|24 'nandIsUtra'35 ke anusAra jJAna kA vibhAjana nimnalikhita hai jJAna Abhinibodhika zruta avadhi manaHparyava kevala pratyakSa parokSa indriya pratyakSa no indriya pratyakSa Abhinibodhika zruta zrotra cakSu ghrANa jihvA, sparza zrutani:sRita azrutaniHsRta avadhi manaHparyava kevala avagraha IhA avAya dhAraNA 4 vyaMjanAvagraha 6 arthAvagraha

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66 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 pramANanayatattvAloka meM alaga se jJAna kI carcA upalabdha nahIM hotI hai| jJAna kI carcA pratyakSa evaM parokSa pramANa ke antargata hI kI gaI hai| 'pramANanayatattvAloka' ke anusAra jJAna ko nimna prakAra se spaSTa kiyA jA sakatA hai jJAna pratyakSa parokSa smaraNa pratyabhijJAna tarka anumAna Agama sAMvyAvahArika pratyakSa pAramArthika pratyakSa laukika lokottara indriya nibandhana anindriya sakala pAramArthika vikala pAramArthika nibandhana pratyakSa pratyakSa avagraha IhA avAya dhAraNA avadhi mana:paryava upalabdha Agama granthoM ke AdhAra para kahA jA sakatA hai ki 'bhagavatI' meM upalabdha jJAna carcA usake vikAsa kA prathama caraNa hai| 'nandI' meM jJAna carcA ko vistAra se dekhA jA sakatA hai| phira 'pramANanayatattvAloka' meM jJAna vivecanA kA eka alaga rUpa dRSTigata hotA hai| parantu hara dRSTi se jJAna ke pA~ca hI mukhya prakAra prApta hote haiN| vikAsa-krama kI dRSTi se devardhigaNi ke kAla taka jJAna kI pRthak-pRthak bhUmikAe~ bana gaI thIM, kyoMki 'bhagavatI' meM pratyakSa aura parokSa kA vibhAga prApta nahIM hotA hai| pratyakSa evaM parokSa kA vibhAga 'pramANanayatattvAloka' meM spaSTa rUpa se prApta hotA hai| matijJAna- AgamoM meM matijJAna ko Abhinibodhika jJAna kahA gayA hai| sAMvyavahArika pratyakSa se utpanna hone vAlA jJAna matijJAna hai| isake sambandha meM umAsvAti ne kahA hai ki jo jJAna indriya aura mana ke mAdhyama se utpanna hotA hai use matijJAna kahate haiN|26 umAsvAti ne mati, smRti, saMjJA, cintA, aura abhinibodha ko ekArthaka batalAyA hai|37 'vizeSAvazyakabhASya' meM matijJAna ke lie IhA, apoha, vimarza, mArgaNA, gaveSaNA, saMjJA, smRti, mati, prajJA Adi zabdoM kA prayoga kiyA gayA hai|38 ina zabdoM kI ekArthabodhakatA ke sambandha meM AzaMkA hotI hai, kyoMki inake viSaya bhinna-bhinna haiN| nimitta bhI inakA eka nahIM hotA hai, phira bhI inako paryAyavAcI mAnanA zaMkA ko utpanna karatA hai| paM0 sukhalAla saMghavI kahate haiM ki viSaya-bheda aura kucha nimitta-bheda hone para bhI mati, smRti, saMjJA aura cintA jJAna kA antaraGga kAraNa,

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jaina jJAnamImAMsA : pramANanayatattvAloka ke vizeSa sandarbha meM : 67 jo matijJAnAvaraNIya karma kA kSayopazama hai, vahI artha sAmAnya rUpa se yahA~ vivakSita hai| isI abhiprAya se mati Adi zabdoM ko paryAyavAcI kahA gayA hai|39 akalaGka ne samyagjJAna ke do bheda kie haiM- pratyakSa aura prokss| pratyakSa ke bhI do prakAra haiM- mukhya aura saaNvyvhaarik| mukhya ko atIndriya pratyakSa aura sAMvyavahArika ko indriyAnindriya pratyakSa nAma diyA gayA hai|40 indriya pratyakSa ke cAra bheda kie gae haiM - avagraha, IhA, avAya aura dhaarnnaa| anindriya pratyakSa ko smRti, saMjJA, cintA aura abhinibodha meM vibhakta kiyA hai| matijJAna ko 'pramANanayatattvAloka' meM sAMvyavahArika pratyakSa ke antargata rakhA gayA hai| indriyanibandhana aura anindriyanibandhana ke nAma se sAMvyahArika pratyakSa ke do bheda haiN|41 matijJAna ke samAna hI yaha paMcajJAnendriyoM evaM mana se utpanna hotA hai| donoM ke hI avagraha, IhA, avAya aura dhAraNA nAma se cAra bheda haiN|42 ___ avagraha - avagraha jJAna kI avyaktAvasthA hai| umAsvAti, jinabhadra, siddhasena evaM yazovijaya ke anusAra avagraha meM nizcayAtmaka jJAna nahIM hotA hai|43 pUjyapAda devanandI, akalaGka, vidyAnanda, vAdidevasUri evaM hemacandra kA mAnanA hai ki avagraha meM nizcayAtmaka jJAna hotA hai| avagraha ko paribhASita karate hue umAsvAti kA kahanA hai ki indriyoM ke dvArA apane viSayoM kA AlocanapUrvaka avyakta avadhAraNa avagraha hai|4 'nandIsUtra' meM vyaMjanAvagraha evaM arthAvagraha ke rUpa meM avagraha ke do bheda kie gae haiN|5 padArtha kA jJAna hone ke pUrva jo usakA AbhAsa hotA hai vaha vyaJjanAvagraha hai aura arthAvagraha meM padArtha kA grahaNa hotA hai aura AbhAsa hotA hai ki yaha kucha hai| vAdidevasUri kA kahanA hai ki viSaya (padArtha) aura viSayI (cakSu Adi) kA yathocit deza meM sambandha hone para sattA mAtra ko jAnane vAlA darzana utpanna hotA hai| isake anantara sabase pahale manuSyatva Adi avAntara sAmAnya se yukta vastu ko jAnane vAlA jJAna avagraha kahalAtA hai|46 AcArya hemacandra bhI isI bAta kA samarthana karate hue kahate haiM ki indriya evaM artha kA yoga hone para darzana utpanna hotA hai, darzana ke anantara jo artha kA grahaNa hai vaha avagraha hai| IhA - avagraha dvArA jAne gae sAmAnya viSaya kA vizeSa rUpa se nizcaya karane ke lie honevAlI vicAraNA IhA hai| 'pramANanayatattvAloka' meM kahA gayA hai ki avagRhIta artha ke viSaya meM vizeSa jAnane kI icchA IhA hai|47 yathA nidrA meM soe hue vyakti ko lagAtAra AvAja lagAe jAne para usakA AvAja se samparka hone para'koI AvAja de rahA hai' isa rUpa meM grahaNa to avagraha hai, kintu usake anantara yaha AvAja kisakI hai? yaha nizcita ho jAnA IhA hai| IhA jJAna saMzayapUrvaka hotA hai, parantu saMzaya rUpa nahIM hai| isilae yaha saMzaya se bhinna hai|8

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: zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 49 avAMya - IhA dvArA grahaNa kie hue viSaya meM vizeSa kA nizcaya ho jAnA avAya hai| 'pramANanayatattvAloka' meM avAya ko spaSTa karate hue kahA gayA hai ki 'IhitavizeSanirNayo'vAyaH / arthAt ihita artha vizeSa kA nirNaya avAya hai, yathA zabda sunakara yaha IhA huI ki ye zabda puruSa ke hone cAhie / avAya meM yaha nirNaya ho jAtA hai ki graha zabda puruSa kA hI hai / avAya ke lie kahIM-kahIM apAya zabda kA bhI prayoga hotA hai| ise sambhAvanA, vicAraNA, jijJAsA Adi bhI kahate haiN| 68 dhAraNA - avAya dvArA grahaNa viSaya kA dRr3ha ho jAnA dhAraNA hai| akalaGka evaM vidyAnanda smRti ke hetu ko dhAraNA mAnate hai / 5deg kintu vAdidevasUri ne dhAraNA ko smRti kA sAkSAt hetu na mAnakara use pAramparika hetu mAnA hai51 aura kahA hai ki avAya jJAna jaba dRr3hatama avasthA ko dhAraNa kara letA hai, to use dhAraNA kahate haiM / ' 52 avagraha, IhA, avAya evaM dhAraNA kA sAMvyavahArika pratyakSa meM Avazyaka krama hai, kintu zIghratApUrvaka hone se krama kA bhAna nahIM hotaa| jisa prakAra kamala ke saikar3oM pattoM ko eka sAtha chede jAne para yaha jJAna nahIM hotA ki kauna - sA pattA kaba chedA gayA, kintu unakA chedana-krama se hI hotA hai| isI prakAra avagraha Adi bhI krama se hI hote haiM, kintu zIghra sampanna hone ke kAraNa inake krama kA bodha nahIM rahatA hai| 53 56 57 zrutajJAna - zrutajJAna kA artha hai vaha jJAna jo zrutaM arthAt zAstra - nibaddha hai| AptapuruSa dvArA praNIta Agama yA anya zAstroM se jo jJAna hotA hai vaha zrutajJAna hai| 'pramANanayatattvAloka' meM zrutajJAna ko AgamajJAna ke nAma se vizleSita kiyA gayA hai| AptapuruSa ke vacana Adi se AvirbhUta- arthajJAna ko Agama kahA gayA hai / 54. upacAra se AptapuruSa ke vacanoM ko bhI Agama mAnA gayA hai| 55 kyoMki una vacanoM se hI arthajJAna prakaTa hotA hai / AptapuruSa ko pratipAdita karate hue vAdidevasUri ne kahA hai ki jo abhidheya vastu ko yathAvasthita rUpa se jAnatA ho tathA jaisA jAnatA ho vaisA kahatA ho, vaha Apta hai| AptapuruSa kA vacana avisaMvAdI hotA hai / " usameM dhokhA yA vaMcanA nahI hotI hai| AptapuruSa do prakAra ke hote haiM- laukika evaM lokottara / 8 mAtA-pitA, gurujana Adi laukika Apta ho sakate haiM tathA tIrthaMkara athavA kevalajJAnI puruSa lokottara Apta kahe jAte haiM / 51 tIrthakaroM dvArA prarUpita vANI hI Agama hai| Agama zabda ke sthAna para akalaGka ke granthoM meM 'zruta' zabda kA bhI prayoga huA hai| zrutajJAna kI utpatti pratyakSa, anumAna athavA Agama kisI se bhI ho sakatI hai| sAmAnyatayA zrutajJAna zabdayukta jJAna ke lie prayukta hotA hai jisameM Agama pramANa bhI AtA hai naya, saptabhaMgI, syAdvAda Adi zrutajJAna ke hI phalita haiN| parantu vAdidevasUri ke granthoM meM zrutajJAna ke sthAna para AgamajJAna (pramANa) kI hI carcA milatI hai|

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jaina jJAnamImAMsA : pramANanayatattvAloka ke vizeSa sandarbha meM : 69 avadhijJAna- jaba manuSya ke karma aMzataH naSTa ho jAte haiM taba usameM eka aisI zakti kA saMcAra hotA hai jo use atyanta dUrastha evaM sUkSma padArthoM kA bhI samyagjJAna prApta karA detA hai, parantu usakA yaha jJAna sImita vastuoM se hI sambandhita rahatA hai| aisA jJAna 'avadhijJAna' kahalAtA hai| 'avadhi' zabda prAyaH samaya kI sImA kA sUcaka hotA hai, parantu jaina darzana meM yaha jJAna kI sImA yA maryAdA ko batAtA hai jisake antargata na kevala samaya kI sImA AtI hai, balki anya maryAdAeM bhI samAviSTa dekhI jAtI haiN| usa jJAna kI sImA pradhAna taura para usake viSaya se spaSTa hotI hai / umAsvAti ne kahA hai- 'rUpiSvavadhe: '160 arthAt avadhijJAna kI pravRtti sarvaparyAyarahita kevala rUpI (mUrta) dravyoM meM hotI hai / 61 rUpI padArtha ve haiM jinameM rUpa, rasa, gandha evaM sparza hote haiN| avadhijJAna kI gati arUpI dravyoM taka nahIM hai| 'pramANanayatattvAloka' meM avadhijJAna ko vikalapAramArthika pratyakSa ke antargata rakhA gayA hai| avadhijJAna ko spaSTa karate hue kahA gayA hai ki yaha jJAna indriya evaM mana kI sahAyatA ke binA AtmA meM avadhijJAnAvaraNa ke kSayopazama se prakaTa hotA hai tathA isake dvArA rUpI padArthoM kI vibhinna paryAyoM kA jJAna hotA hai / 62 avadhijJAna ke bhavapratyaya aura guNapratyaya, ye do bheda haiN| jo avadhijJAna janma lete hI prakaTa hotA hai, vaha bhavapratyaya hai| jisake AvirbhAva ke lie vrata, niyama Adi anuSThAna apekSita nahI haiM usa janmasiddha avadhijJAna ko bhavapratyaya kahate haiN| yaha sahaja DhaMga se binA kisI prayAsa ke hI prApta ho jAtA hai| devoM tathA nArakoM ko janma grahaNa karate hI avadhijJAna prApta ho jAtA hai, kintu manuSyAdi ko avadhijJAnaM ke lie vrata, niyamAdi kA pAlana karanA par3atA hai| yahA~ prazna upasthita hotA hai ki jaba avadhijJAna kI prApti avadhijJAnAvaraNa karma ke kSayopazama hone para hotI hai to phira deva aura nArakoM ko binA avadhijJAnAvaraNa karma ke kSaya ke jJAna kI prApti kaise hotA hai ? DaoN0 mohanalAla mehatA isakA samAdhAna karate hue kahate haiM ki- kSayopazama to sabhI ke lie Avazyaka hai| antara sAdhana meM hai| jo jIva kevala janmamAtra se kSayopazama kara sakate haiM unakA avadhijJAna bhavapratyaya hai / jinheM isake lie vizeSa prayatna karane par3ate haiM unakA avadhijJAna guNapratyaya hai| 3 arthAt janma lete hI devoM aura nArakoM ke avadhijJAnAvaraNa karmoM kA kSayopazama ho jAtA hai| guNapratyaya prayatna para AdhArita avadhijJAna hai / prayatna karake jo jisa hada taka jJAnAvaraNa karmoM kA kSayopazama kara pAtA hai use usI ke anukUla jJAna prApta hotA hai / guNapratyaya avadhijJAna ke cha: prakAra haiM

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70 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 1. anugAmI- utpatti sthAna ko chor3a dene para bhI jo avadhijJAna naSTa nahIM hotA use anugAmI kahate haiN| yaha jJAna jJAtA ke sAtha-sAtha anugamana karatA hai| 2. ananugAmI- utpatti sthAna kA tyAga kara dene para jo jJAna naSTa ho jAtA hai vaha ananugAmI hotA hai| prAyaH dekhA jAtA hai ki kisI-kisI bhaviSyavaktA kI bhaviSyavANI apane nizcita sthAna para hI saTIka ho pAtI hai, anyatra nhiiN| 3. vardhamAna- jo avadhijJAna utpatti ke bAda anukUlatA pAkara bar3hatA jAtA hai use vardhamAna kahate haiN| 4. hIyamAna- jo jJAna utpattikAla meM atyadhika prakAzamAna ho, kintu bAda meM kramaza: ghaTatA jAya vaha hIyamAna avadhimAna hai| 5. avasthita- jo avadhijJAna na ghaTatA hai aura na bar3hatA hai, use avasthita kahate haiN| yaha kevalajJAna kI prApti taka apane aparivartanIya avasthA meM rahatA hai| 6. anavasthita- jo kabhI ghaTatA hai, kabhI bar3hatA hai, kabhI prakaTa aura tirohita hotA hai, use anavasthita avadhijJAna kahate haiN| __ avadhijJAna ke uparyukta bheda guNa kI dRSTi se haiN| dravya, kSetra, kAla aura bhAva kI dRSTi se bhI avadhijJAna ke aneka vikalpa haiN| dravya kI dRSTi se paramANu, dvipradezI, -tripradezI Adi vikalpa; kSetra kI dRSTi se dezAvadhi, paramAvadhi aura sarvAvadhi; kAla kI dRSTi se avalikA kA asaMkhyeya bhAga Adi viziSTa kaalkhnndd| isI prakAra bhAva kI dRSTi se varNa, gandha, rasa aura sparza ke eka guNAtmaka, dviguNAtmaka Adi viklp|64 __ manaHparyayajJAna- jIva ko usake samyak-cAritra evaM sAdhanA ke kAraNa eka aisI zakti prApta ho jAtI hai jisase vaha anya vyaktiyoM ke anta:karaNa meM vartamAna sImita vastu sambandhI bhAvoM kA jJAna prApta karane meM samartha ho jAtA hai| jJAna kI isa avasthA ko mana:paryavajJAna kahate haiN| manaHparyava jJAna ke sambandha meM jaina dArzanikoM meM do mata hai|65 prathama mata ke anusAra manaHparyavajJAna ke dvArA dUsare ke mana meM cintyamAna arthoM ko jAnA jAtA hai| isakI vivecanA 'nandIsUtra'66 evaM 'tattvArthabhASya'67 meM milatI hai| dvitIya mata 'vizeSAvazyakabhASya',68 'nandIcUrNi'69 Adi granthoM para avalambita hai, jisake anusAra mana:paryavajJAna dvArA mAtra dUsare ke mana kI paryAyoM ko jAnA jAtA hai tathA usameM cintyamAna padArthoM kA jJAna anumAna pramANa dvArA hotA hai| 'pramANanayatattvAloka' meM mana:paryavajJAna ko vivecita karate hue kahA gayA hai ki 'jo jJAna saMyama kI viziSTa zuddhi tathA mana:paryava jJAnAvaraNa karma ke kSayopazama se utpanna hotA hai, use mana:paryavajJAna kahate haiN|70 vastuta: manaHparyavajJAnI dUsare ke mana kI paryAyoM ko hI jAnatA hai, usake mana ke cintyamAna padArthoM ko tabhI jAnA jA sakatA hai jaba mana kI paryAyoM ko jAna liyA gayA ho| saMyama kI vizuddhatA mana:paryavajJAna kA bahiraMga kAraNa hai aura mana:paryava jJAnAvaraNa kA kSayopazama antaraMga kAraNa hai|

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jaina jJAnamImAMsA : pramANanayatattvAloka ke vizeSa sandarbha meM : 71 mana:paryava jJAna ke do bheda haiM- Rjumati tathA vipulmti|1 jJAna ke viSaya ko sAmAnya rUpa se grahaNa karanevAlA Rjumati kahalAtA hai tathA jo viSaya ko vizeSa rUpa se grahaNa karatA hai use vipulamati kahate haiN| isameM Rjumati se vipulamati jJAna adhika vizuddha hai|72 donoM prakAra kA mana:paryavajJAna saMyata evaM apramatta manuSya ke atirikta kisI bhI anya prANI ko nahIM hotaa| kevalajJAna- jaba jJAna ke bAdhaka sabhI karma AtmA se pUrNatayA dUra ho jAte haiM, taba ananta jJAna prApta hotA hai| ise kevalajJAna kahate haiN| yaha jJAna kI vizuddhatama avasthA hai| 'vizeSAvazyakabhASya'73 meM kahA gayA hai ki kevalajJAna zuddha, sakala, asAdhAraNa tathA ananta hotA hai| isa jJAna ke utpanna hote hI samasta kSAyopazamika jJAna svata: samApta ho jAte haiN| 'tattvArthasUtra' meM kahA gayA hai ki moha ke kSaya se jJAnAvaraNa, darzanAvaraNa evaM antarAya ke kSaya se kevalajJAna prakaTa hotA hai| isakI prApti ke pazcAt AtmA para kisI bhI prakAra kA jJAnAvaraNa zeSa nahIM rahatA hai| 'pramANanayatattvAloka' meM kevalajJAna ko sakala pratyakSa ke antargata rakhA gayA hai|75 kevalajJAna kI prApti ke pazcAt vyakti ko kucha bhI jAnanA zeSa nahIM rahatA, vaha sarvajJa ho jAtA hai| sarvajJa ko vizva ke samasta padArthoM ke tInoM kAloM kI samasta paryAyoM kA jJAna spaSTa rUpeNa hotA rahatA hai| sarvajJa kA zAbdika artha hI hotA hai saba-kucha jAnane vaalaa| jisakA jJAna padArtha vizeSa taka hI sImita nahIM hotA, apitu jise samasta padArthoM kA jJAna hotA hai, vahIM sarvajJa hai|6 sarvajJa bhUta, vartamAna evaM bhaviSya ke samasta dravyoM evaM paryAyoM ko jAnatA hai| isa prakAra kevalajJAnI sarvajJa aura nirdoSa hotA hai| uparyukta vivecana se spaSTa hai ki jaina darzana kI jJAnamImAMsA atyanta samRddha evaM vaividhyapUrNa hai| jaina darzana meM jJAnamImAMsA kA jitanA vizad vivecana milatA hai vaha anyatra durlabha hai| anya bhAratIya darzanoM meM jahA~ svataMtra rUpa se jJAnamImAMsA kA varNana prApta nahIM hotA hai, vahIM jaina darzana meM vistRta evaM vilakSaNa jJAnamImAMsA kI upalabdhi hotI hai jo jaina darzana kI viziSTatA kahI jA sakatI hai| jaina darzana kI sabase bar3I vizeSatA yaha hai ki yahA~ jJAnamImAMsA ko pramANamImAMsA se alaga rakhakara svataMtra rUpa se vivecita kiyA gayA hai| lekina vAdidevasUri viracita 'pramANanayatattvAloka' meM pramANa ke sAtha-sAtha jJAnamImAMsA kI vivecanA bhI huI hai jisakA savistAra varNana unakI svopajJa bhASya 'syAdvAdaratnAkara' meM milatA hai| sandarbha : 1. agravAla, DaoN0 gItArAnI, bhAratIya jJAnamImAMsA, bhAratIya vidyA saMsthAna, vArANasI 1999, pR0-6.

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72 : zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 2. Mahala, Dr. N. Singh, Dictionary of Western Philosphy, Jain Prakashan Mandir, 2002. 3. vahI, pR0 179. 4. muni nathamala jaina nyAya kA vikAsa, jaina vidyA anuzIlana kendra, jayapura, pR0 8. 5. AcArya tulasI, AyAro, 5/104. 6. jJAnAd bhinno na cA bhinno, bhinnAbhinnaH kathaMcana / jJAnaM pUrvAparIbhUtaM, soyamAtmeti kIrtitaH / svarUpasambodhana 3. 7. NANe puNa niyamaM aayaa| bhagavatIsUtra, 12 / 10. 8. sAdhvI zrutayazA, jJAnamImAMsA, jaina vizva bhAratI, lADanUM 1999, pR0 - 28. 9. dekhie, zramaNa, janavarI- jUna 2000 'jaina jJAnamImAMsA - eka avalokana', DaoN0 vijaya kumAra, pR0 - 9. 10. AvazyakacUrNi, jinadAsagaNi, ratalAma 1929 pR0- 6. 11. nandIcUrNi, pR0 13. 12. jAnAti jJAyate'nene jJaptimAtraM kA jJAnam / sarvArthasiddhi, 1/1/6/1 13. tattvArthabhASyAnusAriNI TIkA, zrI siddhasenagaNi, pR0-69 / 14. tattvArtharAjavArtika, 1/1/2 15. niyamasAra (saMskRta TIkA), gAthA 159 16. svaparavyavasAyijJAnaM pramANam / pramANanayatattvAloka, 1/2 17. abhimatAnabhimatavastu svIkAratira skAra kSamaMhi pramANamato jJAnamevedam / vahI 1 / 7, 18. pramANanayatattvAloka, sa0 zrI mahAyazAzrI ma0 sA0, U~kArasUri jJAna maMdira granthAvalI, sUrata 2003, pR0-12| 19. jJAnasya prameyAtyabhicAritvaM prAmANyam / taditarattvaprAmANyam / pramANanayatattvAloka, 1/18 / 20. dekhie, zramaNa, janavarI- jUna 2000, jaina jJAnamImAMsA eka avalokana, DaoN0 vijaya kumAra, pR0- 10

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jaina jJAnamImAMsA : pramANanayatattvAloka ke vizeSa sandarbha meM : 73 21. vahI, pR0- 10 22. mehatA, DaoN0 mohanalAla, jaina dharma-darzana, pR0- 247 23. rAjapraznIyasUtra, sampA0-yuvAcArya madhukara muni, granthAMka 15, pR0- 241 24. vahI, pR0- 241 25. sthAnAMgasUtra, sampA0-yuvAcArya madhukara muni, 5/3/218 26. vyAkhyAprajJaptisUtra, sampA0 - madhukara muni, 8/2/22 27. matizrutA'vadhimana: paryAyakevalAni jnyaanm| tattvArthasUtra, vive0 paM0 sukhalAla saMghavI, 1/9 28. pramANanayatattvAloka, 2/4-5 29. vahI, 3/2 30. vahI, 2/4, 2/19-20 31. vahI 2/18, 19-27 32. vyAkhyAprajJaptisUtra, 8/2/22-26 33. rAjapraznIyasUtra, pR0-241 34. mAlavaNiyA, dalasukhabhAI, Agamayuga kA jaina darzana, pR0 130 / 35. nandIsUtra, sampA0 yuvAcArya madhukara muni, pR0 24-30 36. tadindriyA'nindriyanimittamA tattvArthasUtra, 1/14 37. mati: smRtiH saMjJA cintA'bhinibodha itynrthaantrm| tattvArthasUtra, 1/13 38. vizeSAvazyakabhASya, 396 39. tattvArthasUtra, pR0- 14 40. laghIyastraya, 3/4 41. tatrAAdya dvividhamindriyanibandhanamanindriyanibandhanaM c| pramANanayatattvAloka,2/5 42. etad dvitymvgrhehaavaaydhaarnnaabhedaadekshshyturviklpkm| vahI, 2/6 43. jaina, DaoN0 dharmacandra, bauddha pramANamImAMsA kI jaina dRSTi se samIkSA, pR0- 140 44. tatrAvyaktaM yathAsvaM indriyairvissyaannaamaalocnaavdhaarnnmvgrhH| tattvArthAdhigamabhASya, 1/15

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74 : zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 45. nandIsUtra, 27 46. pramANanayatattvAloka, 2/7 47. avagRhItArthavizeSAkAMkSaNamIhA / vahI, 2/8 48. saMzayapUrvakatvAdIhAyAH saMzayAd bhedaH / vahI, 2/11 49. vahI, 2/9 50. dhAraNA smRti hetuH / laghIyastraya, 6 evaM smRti hetuH sa dhAraNA / tattvArthazlokavArtika, 1/15/4, 51. syAdvAdaratnAkAra, vAdidevasUri sUtra 2/10 kI vyAkhyA, pR0 - 349 52. sa eva dRr3hatamAvasthApanno dhAraNA / pramANanayatattvAloka, 2/10 53. kvacit kramasyAnupalakSaNameSAmAzUtpAdAt utplptrshtvytibhedkrmvt| vahI, 2/17 54. AptavacanAdAvirbhUtamarthasaMvedanamAgamaH / vahI, 4 / 1 55. upacArAdaptavacanaM ca vahI, 4/2 56. abhidheyaM vastu yathAvasthitaM yo jAnIte, yathAjJAnaM cAbhidhatte sa AptaH / vahI 4/4 57. tasya hi vacanamavisaMvAdi bhavati / vahI, 4/5 58. sa ca dveSA - laukiko lokottrshc| vahI 4/6 59. laukiko janakAdiH lokottarastu tIrthaMkarAdiH / vahI, 4/7 60. tattvArthasUtra, vivecaka, sukhalAla saMghavI, pArzvanAtha vidyApITha, vArANasI, 1/ 28, 61. vahI, pR0 - 31 62. avadhijJAnAvaraNavilayavizeSasamudbhavaM bhavaguNapratyayaM ruupidrvygocrmvdhijnyaanm| pramANanayatattvAloka 2-21 63. mehatA, DaoN0 mohanalAla, jaina dharma darzana, pR0 - 178 64. nandIcUrNi, pR0 - 20 65. jaina, DaoN0 dharmacandra, bauddha pramANamImAMsA kI jaina dRSTi se samIkSA, pR0136

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jaina jJAnamImAMsA : pramANanayatattvAloka ke vizeSa sandarbha meM : 75 66. nandIsUtra, 65 67. tattvArthabhASya, 1/29, 68. vizeSAvazyaka bhASya, 814, 69. nandIcUrNi, pR0 - 24 70. saMyamavizuddhinibandhanAda, viziSTAvaraNavicchedAjjAtaM, manodravyaparyAyAlambanaM manaH paryAya jnyaanm|| pramANanayatattvAloka, 2/22, 71. RjuvipulamatI manaH paryAyaH / tattvArthasUtra, 1/24 72. vizuddhaypratipAtAbhyAM tadvizeSaH / vahI, 1/25 73. kevala maggaM suddhaM sakalamasAharaNaM aNaMtaM cN| vizeSAvazyakabhASya, 84 74. mohakSayAjjJAnadarzanAvaraNAntarAyakSayAcca kevalam / tattvArthasUtra, 10/1 75. pramANanayatattvAloka, 2/23 76. mehatA, DA0 mohanalAla, jaina dharma-darzana, pR0- 285

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zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 bhAratIya tarkazAstra ko jaina darzana kA yogadAna DA0 rAkeza kumAra siMha tathyoM kA tArkika vizleSaNa aura vaijJAnika vyAkhyA Adhunika yuga kI anivArya AvazyakatA hai| bhAratIya samAja ke lie pAzcAtya tarka - vyavasthA atyanta zuSka aura durgama hai| AvazyakatA isa bAta kI hai ki bhAratIya samAja ke lie usake apane paramparAgata tarkazAstra ko vaijJAnika rUpa meM prastuta kara sugama aura suvyavasthita banAyA jaay| vaijJAnika tarkazAstra saMzayavAda, bhAvavAda para AdhArita hotA hai| aisA tarkazAstra bhAratIya darzana meM bhI pAyA jAtA hai, kintu katipaya kAraNoM se yaha adhyAtmavAda meM vilIna ho gayA hai| isalie AvazyakatA hai ki bhAratIya tarkazAstra ke itihAsa kI samIkSA karane kii| isa udezya kI pUrti hetu jaina tarkamImAMsA ko hamane apanA viSaya banAyA hai| bhAratIya darzana kA madhyakAla jaina tarkazAstra ke vikAsa kA kAla kahA jA sakatA hai, kyoMki usa kAla meM bahuta se aise dhurandhara tarkazAstrI hae jinhoMne jaina tarka-vyavasthA ko eka nayA rUpa pradAna kiyA, jinameM samaMtabhadra, akalaMkadeva, vidyAnanda, anantavIrya, mANikyanaMdI, prabhAcandra, siddhasena, haribhadrasUri, siddharSigaNi, abhayadevasUri, vAdidevasUri, hemacandra Adi pramukha haiN| jaina dharmagranthoM- aMga aura upAMgoM meM sUtra rUpa meM tarkazAstra ke tattva pAye jAte haiN| 'bhagavatIsUtra' jo aMga hai tathA 'prajJApanAsUtra' jo upAMga hai, meM naya kI carcA pAyI jAtI hai| 'sthAnAMgasUtra' aura 'bhagavatIsUtra' meM vaidha jJAna kA vargIkaraNa pAyA jAtA hai| granthoM meM hetu zabda bAra-bAra AyA hai| yahA~ hetu zabda kA artha kAraNa, nimitta, anumAna vAkya, anumAna kA sAdhana Adi hai| sAmAnya rUpa se sAdhya kI siddhi karane ko hetu kahate haiN| 'sthAnAMgasUtra' meM tIna dRSTiyoM se hetu ke prakAra batAye gaye haiM 1. vAdI-prativAdI ke bIca hone vAle zAstrArtha kI dRSTi se| 2. anumAna pramANa ke aMga ke rUpa meM tathA 3. vidhi aura niSedha rUpa meN| * rAmarAjya mor3a, Andara r3hAlA, sIvAna (bihAra)

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bhAratIya tarkazAstra ko jaina darzana kA yogadAna : 77 prathama dRSTi yApaka hetu- jise prativAdI zIdhra na samajha sake aisA samaya vyatIta karane vAlA vizeSaNa bahula hetu| sthApaka hetu- sAdhya ko zIghra sthApita karane vAlI vyApti se yukta hetu| vyaMsaka hetu- prativAdI ko chala meM DAlane vAlA hetu| lUSaka hetu- vyaMsaka hetu ke dvArA prApta Apatti ko dUra karane vAlA hetu| dvitIya dRSTi 1. pratyakSa, 2. anumAna, 3. aupamya (upamAna) aura 4. aagm| yahA~ pratyakSa Adi jo cAra bheda kahe gaye haiM, ve mUlata: pramANa ke bheda haiM aura hetu una cAroM meM se anumAna pramANa kA aMga hai, lekina vastu kA yathArtha bodha karAne ke kAraNa zeSa tIna pramANoM ko bhI hetu rUpa meM yahA~ kaha diyA gayA hai| tRtIya dRSTi yaha dRSTi hI jaina darzana ke hArda ko prastuta karatI hai| isa dRSTi ke anusAra hetu ke vAstava meM do hI bheda haiM- vidhi rUpa aura niSedha ruup| vidhi rUpa ko upalabdhi hetu kahate haiM aura niSedha rUpa ko anupalabdhi hetu| ina donoM ke bhI aviruddha aura viruddha kI apekSA se do-do bheda hote haiM, yathA- vidhi sAdhaka- upalabdhi hetu| niSedha sAdhaka- upalabdhi hetu| niSedha sAdhaka- anupalabdhi hetu| vidhi sAdhakaanupalabdhi hetu| 'pramANanayattattvAloka' meM ina cAroM ke kramaza: 6, 7, 7 aura 5 bheda milate haiN| 'sthAnAMgasUtra'3 meM udAharaNa, jise prAkRta meM 'NAte' aura saMskRta meM 'jJAta' kahA jAtA hai, ke cAra prakAra batAye gaye haiM 1. AharaNa- aisA udAharaNa jo saba prakAra ke uddhRta padArtha se sAmya rakhatA hai, arthAt sAmAnya dRssttaaNt| 2. AharaNa taddeza- aisA udAharaNa jo kisI vizeSa dRSTi se sAmya rakhatA ho, arthAt ekadezIya dRssttaaNt| 3. AharaNa taddoSa- doSapUrNa udaahrnn| 4. upanyAsopanaya- vAdI ke dvArA kiye gaye upanyAsa ke vighaTana (khaMDana) ke lie prativAdI ke dvArA diyA gayA viruddhArthaka upny| 'sthAnAMgasUtra'' meM hI vAda-vivAda ke nimnalikhita chaHcaraNa batAye gaye haiM 1. osakkaittA- prakRta artha se haTa jaanaa| 2. ussakkaitA- parAjita karane ke lie Age aanaa| 3. anulomaittA- prativAdI ko apane anukUla kara lenaa|

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78 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 4. paDilomaittA- prativAdI kI upekSA kara denaa| 5. bhaittA- vivAdAdhyakSa ko apane pakSa meM kara lenaa| 6. bhelaittA- nirNAyakoM meM apane samarthakoM kA bahumata kara lenaa| zAstrArtha ke jo uparyukta chaHprakAra batAye gaye haiM, ve kisI bhI prakAra se jIta kI apekSA se batAye gaye haiN| kyoMki sAmAnya rUpa se zAstrArtha ke mUlata: cAra hI aMga hote haiM- vAdI, prativAdI, adhyakSa aura sabhya nirnny| kintu 'sthAnAMgasUtra' meM uparyukta cha prakAra jaina cintakoM kI isa bhAvanA ko darzAtA hai ki ve prativAdI ko kisI bhI taraha se harAne kI icchA se zAstrArtha karane baiThate the| isI prakAra dasa prakAra ke tarkadoSa batAye gaye haiM 1. tajjAta doSa- tajjAta doSa aise doSa ko kahA gayA hai jaba vAdakAla meM prativAdI se kSubdha hokara vAdI cupa ho jAtA hai| 2. matibhaMga doSa- vivAda karane vAle vyakti kI smRti meM doSa utpanna honA matibhaMga tarkadoSa hai| 3. prazAstR doSa- yaha doSa taba utpanna hotA hai jaba koI adhikArika vyakti (sabhAdhyakSa) pakSapAta pradarzita karatA hai| 4. pariharaNa doSa- yaha doSa taba utpanna hotA hai jaba vAda-vivAda ke krama meM vAdI dvArA diye doSa kA chala yA jAti se parihAra kiyA jAtA hai| 5. sva-lakSaNAdoSa- yaha doSa taba utpanna hotA hai jaba vAda-vivAda meM Aye hue padoM kI paribhASA ucita rUpa se nahIM kI jAtI hai| arthAt ve pada avyApti, ativyApti yA asaMbhavadoSa se grasita hoN| 6. kAraNa doSa- yaha doSa taba utpanna hotA hai jaba carcA kramavAra rUpa se nahIM kI jAtI hai| arthAt kabhI kAraNa sAmagrI ke eka aMza ko kAraNa mAna lenA yA kabhI pUrvavartI hone mAtra se kAraNa maannaa| 7. hetu doSa- hetu kI asiddhatA, viruddhatA Adi doSa se yukta honA hetu doSa 8. saMkramaNa doSa- saMkramaNa doSa vaise doSa ko kahA jAtA hai jaba vivAda karane vAlA vyakti carcA ke viSaya ko akAraNa badala detA hai| arthAt prameya ko chor3akara aprastuta prameya kI carcA karanA saMkramaNa doSa hai| 9. nigraha doSa- chala, jAti, vitaNDA Adi ke dvArA prativAdI ko nigRhIta kara denA nigraha doSa hai|

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bhAratIya tarkazAstra ko jaina darzana kA yogadAna : 79 10. vastu doSa- pakSa sambandhI pratyakSanirAkRta, anumAna nirAkRta Adi doSoM / meM se kisI doSa kA honA vastu doSa hai| isase yaha spaSTa hai ki prAcIna jaina dharmagranthoM meM tArkika zabdAvaliyA~ pAyI jAtI haiM jinakI carcA Upara kI gayI hai| parantu tarkazAstra para vyavasthita pustaka prAcIna kAla meM nahIM likhI gaI thii| aisA mAnA jAtA hai ki jo kArya bauddha darzana meM diGnAga ne kiyA vahI kArya jaina darzana meM akalaMka ne kiyaa| akalaMka ke granthoM meM jaina pramANamImAMsA ke vikasita svarUpa kA darzana ho pAtA hai| akalaMka se pUrva siddhasena ke nyAyAvatAra' meM jaina pramANamImAMsA kA ullekha milatA hai kintu usameM parokSa pramANa ke smRti, pratyabhijJAna Adi bhedoM kA nirUpaNa nahIM huA hai, ata: yahA~ jaina pramANamImAMsA kA vikasita rUpa prApta nahIM hotA hai| sAmAnyata: pramANa ko pratyakSa aura parokSa do rUpoM meM vibhakta kiyA gayA hai| avadhi, mana:paryava aura kevalajJAna ko pratyakSa jJAna mAnA gayA hai tathA mati aura zruta ko parokSa mAnA gayA hai| jaina darzana meM pratyakSa aura parokSa ko anya darzanoM se bhinna rUpa meM paribhASita kiyA gayA hai| yahA~ indriya aura artha ke mAdhyama se jo jJAna prApta hotA hai use parokSa jJAna tathA AtmA ke dvArA jo jJAna prApta hotA hai use pratyakSa jJAna kahA gayA hai| yahA~ pratyakSa pramANa AtmAzrita hai| pratyakSa kA yaha svarUpa AgamoM meM milatA hai| lekina prazna uThatA hai ki jaina darzana anya darzanoM kI bhA~ti indriya-vyApAra se janita jJAna ko pratyakSa aura indriya-vyApAra se rahita jJAna ko parokSa kyoM nahIM mAnatA? isakA uttara dete hue AcArya pUjyapAda ne kahA hai ki yadi sarvajJa kA pratyakSa indriya ke nimitta se ho to sarvajJa samasta padArthoM ko pratyakSapUrvaka nahIM jAna sakegA, arthAt usakI sarvajJatA siddha nahIM hogI, kyoMki AptapuruSa sarvajJa hai tathA vaha samasta padArthoM kA pratikSaNa pratyakSa karatA hai| usakI yaha pratyakSatA tabhI siddha ho sakatI hai, jaba vaha mAtra AtmA dvArA samasta arthoM ko jAnatA ho| lekina jainoM kI yaha mAnyatA jyAdA dina taka akSuNNa nahIM raha pAyI, kyoMki samasyA utpanna huI ki indriya aura mana se utpanna jJAna ko svIkAra kiye binA ve nyAya, mImAMsA, sAMkhya, bauddha Adi kI pramANa carcA meM bhAga nahIM le skte| isa samasyA kA samAdhAna karate hue akalaMka ne pratyakSa ko do bhAgoM meM vibhAjita kiyAsAMvyavahArika pratyakSa aura mukhya pratyakSA pratyakSa kA yaha vibhAjana loka vyavahAra ko dRSTi meM rakha kara kiyA gayA hai| tadindriyAnindriyanimittam arthAt indriya aura mana ke nimitta se hone vAle jJAna ko sAMvyavahArika pratyakSa kahate haiN| yadyapi jJAna rUpa hone ke kAraNa yaha bhI jJAnAvaraNa ke kSayopazama se AtmA meM hI prakaTa hotA hai, kintu indriyAdi ke nimitta se hone ke kAraNa yaha sAMvyavahArika kahalAtA hai| akalaMka ne sAMvyavahArika pratyakSa ke puna: do bheda kiye- indriya pratyakSa aura anindriya prtykss| sAmAnyata: indriyoM ke mAdhyama se hone vAle bAhya arthoM ke jJAna ko unhoMne indriya pratyakSa

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80 : zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 kahA hai tathA mana se hone vAle jJAna ko anindriya, kyoMki jaina darzana meM mana ko anindriya mAnA gayA hai| isI prakAra jJAnAvaraNa karma ke kSayopazama athavA kSaya se sIdhA AtmA dvArA jo jJAna hotA hai vaha mukhya pratyakSa kahalAtA hai| akalaMka ne ise atIndriya jJAna kahA hai| avadhijJAna. manaH paryavajJAna tathA kevalajJAna isake antargata Ate haiN| jaina cintaka anumAna, Agama, smRti, pratyabhijJA aura tarka ko parokSa pramANa ke antargata mAnate haiN| sAdhya se sAdhana kA jJAna honA athavA liGga se anumeya artha kA jJAna honA anumAna hai| 'nyAyAvatAra' meM avinAbhAvI liGga dvArA sAdhya ke nizcayAtmaka jJAna ko anumAna kahA gayA hai| " anumAna ke jo do bheda - svArthAnumAna aura parArthAnumAna kiye gaye haiM unakA ullekha sarvaprathama nyAyAvatAra meM hI milatA hai| kyoMki isase pUrva anumAna ke isa prakAra ke bhedoM kA koI bhI ullekha jaina granthoM meM nahIM milatA hai| sAtha hI jaina pramANamImAMsA meM pUrvavat, zeSavat evaM sAmAnyatodRSTa bhedoM ko koI sthAna hI diyA gayA hai| sAmAnyataH sva ke lie jo jJAna kiyA jAtA hai use svArthAnumAna kahate haiN| svArthAnumAna ko paribhASita karate hue kahA gayA hai ki jisa anumAna dvArA pramAtA svayaM anumeya artha kA jJAna karatA hai vaha svArthAnumAna kahalAtA hai| vAdidevasUri ne kucha alaga rUpa meM hI svArthAnumAna ko paribhASita karane kA prayatna kiyA hai| unhoMne kahA hai ki hetu kA pratyakSa hone para tathA hetu evaM sAdhya ke avinAbhAvI sambandha kA smaraNa hone para sAdhya kA jo jJAna hotA hai, vaha svArthAnumAna hai|' vAdidevasUri dvArA dI gaI isa paribhASA se spaSTa hai ki hetu kA grahaNa hone para sAdhya tathA hetu ke avinAbhAva sambandha yA vyApti kA smaraNa hotA hai tatpazcAt tarkapramANa ke phala rUpa sAdhya kA nizcayAtmaka svArthAnumAna pramANa udita hotA hai| jo para ke lie prayukta (anumAna) hotA hai use parArthAnumAna kahate haiN| svArthAnumAtA jaba pratijJA, hetu Adi se para-puruSa ko sAdhya kA jJAna karAtA hai to use parArthAnumAna kahate haiN| siddhasena ke anusAra svanizcaya ke samAna anya vyaktiyoM ko nizcaya karAnA parArthAnumAna hai|" jahA~ taka parArthAnumAna ke avayavoM kI bAta hai to mukhya rUpa se pakSa aura hetu ina do avayavoM kI hI pradhAnatA rahI hai lekina 'dazavaikAlikaniryukti' meM do, pA~ca evaM dasa avayavoM kI carcA milatI hai / 10 do pakSa aura tu pA~ca - pratijJA, hetu, dRSTAnta, upasaMhAra evaM nigamana / ) dasa - pratijJA, pratijJAvizuddhi hetu hetuvizuddhi, dRSTAnta, dRSTAntavizuddhi, upasaMhAra, upasaMhAravizuddhi, nigamana evaM nigamanavizuddhi /

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A bhAratIya tarkazAstra ko jaina darzana kA yogadAna : 81 pratyakSa aura parokSa ke rUpa meM pramANa ko vibhAjita karake jaina cintakoM ne smRti, pratyabhijJAna, tarka, anumAna aura Agama (zabda) ko parokSa pramAna ke antargata mAna liyA jise bhAratIya darzana ke kSetra meM jaina darzana kA anupama avadAna kahA jA sakatA hai| kyoMki bhAratIya darzana kI anya zAkhAoM meM smRti, pratyabhijJAna aura tarka ko svataMtra pramANa ke rUpa meM svIkAra nahIM kiyA gayA hai| mImAMsA darzana ke anusAra smRti anya pramANa dvArA gRhIta artha kA jJAna karAtI hai arthAt vaha anadhigata a kA grAhI hai, ata: vaha pramANa nahIM hai / " isI prakAra nyAya darzana smRti ko pramA aura apramA donoM hI zreNI se bAhara karate hue use AtmA kI nityatA siddha karane ke lie sAdhakatama hetu mAnatA hai / yadyapi smRti kI upAdeyatA ko nyAya, vaizeSika, mImAMsA Adi svIkAra karate haiM, kyoMki smRti ke binA vyApti aura anumAna nahIM ho sktaa| bauddha dArzanika bhI smRti ko pramANa nahIM mAnate, kyoMki smRti gRhIta artha kA jJAna karAtI hai| jaina dArzanikoM ne smRti ko svataMtra pramANa mAnate hue kahA ki saMskAra hi jAgRti se utpanna anubhUta artha ko viSaya karane vAlA evaM tat AkAra vAlA jJAna smRti hai / 12 pratyabhijJAna ko nyAya, vaizeSika, mImAMsA Adi pratyakSa pramANa ke antargata svIkAra karate haiN| nyAya darzana indriyArtha sannikarSa se utpanna hone ke kAraNa pratyabhijJAna ko pratyakSa ke antargata mAnatA hai / 13 vaizeSika darzana use saMskArajanya evaM indriyajanya hone se pratyakSa kI zreNI meM rakhatA hai / 4 isI prakAra mImAMsakoM ne indriya-vyApAra ke kAraNa pratyabhijJAna ko pratyakSa kahA hai| 15 bauddha ise smRti kI bhA~ti pramANa mAnate hI nahIM hai| jaina dArzanika pratyabhijJAna ko avisaMvAdaka mAnate haiM aura kahate haiM ki smRti pramANa kA phala pratyabhijJAna hai aura pratyabhijJAna kA phala tarka hai / 16 tarka ko Uha bhI kahA gayA hai| nyAya, vaizeSika, bauddha Adi tarka ko pramANa kA upagrAhaka mAnate haiM aura isa kAraNa use pramANa kI zreNI meM nahIM svIkAra karate / isI prakAra sAMkhya, mImAMsA aura advaitavedAnta tarka ko anumAna athavA arthApatti meM antarbhAva karate haiN| jahA~ taka jaina dArzanikoM kA prazna hai to ve vyAptigrAhaka ke rUpa meM tarka ko svIkAra karate haiN| tarka ke svarUpa ko spaSTa kate hue 'pramANaparIkSA' meM kahA gayA hai ki jitanA bhI koI dhUma hai vaha saba agni se utpanna hotA hai| agni ke abhAva meM dhUma kI utpatti nahIM hotI hai| isa prakAra sakala deza aura sakala kAla kI vyApti se sAdhya evaM sAdhana ke sambandha kA jo UhApoha jJAna hotA hai vaha tarka hai / 17 mANikyanandI ne tarka ko paribhASita karate hue kahA hai ki upalambha aura anupalambha se utpanna vyAptijJAna tarka hai|" yahA~ yaha kahA jA sakatA hai ki jaina

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82 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 dArzanikoM ne jahA~ eka ora tarka ko svataMtra pramANa mAnA vahIM tarka ke dvArA vyAptijJAna ko svIkAra kiyA, jo jaina cintakoM dvArA bhAratIya tarkazAstra meM jor3I gaI eka naI : kar3I kahI jA sakatI hai| Agama ke lie jaina granthoM 'zruta' zabda kA bhI prayoga milatA hai| anya darzanoM meM jise zabda kahA gayA hai use jaina dArzanika 'Agama' zabda se saMjJayita karate haiN| Agama Aptavacana ko kahate haiN| 'pramANanayatattvAloka' meM AptapuruSa ke vacanAdi se AvirbhUta arthajJAna ko AgamapramANa kahA gayA hai|19 AptapuruSa do prakAra ke mAne gaye haiM- laukika evaM lokottr|20 mAtA-pitA, gurujana Adi laukika Apta haiM tathA tIrthaMkara yA kevalI lokottara Apta mAne gaye haiN| saMdarbha: 1. Scientific method pursues the road of systemetic doubt. It does not doubt all things, for this is clearly impossible. But it does question whatever lacks adequate evidence in its support. - Morris R. Cohen and Ernest Nagel, An Introduction to Logic and Scientific Method. Allied Publishers, New Delhi 1984, p. 394. 2. sthAnAMgasUtra, sampA0- madhukara muni, Agama prakAzana samiti, vyAvara, 1981, 4/3/504 3. cauvihe NAte paNNatte, taM jahA- AharaNe, AharaNataddese, AharaNataddose, uvnnnnaasovnne| vahIM, 4/3/499 4. chavvihe vivAde paNNate, taM jahA- osakkaittA, ussakkaittA, aNulomaittA, paDilomaittA, bhaittA, bhelittaa| vahI, 6/67 5. sthAnAMga, 10/94 6. sarvArthasiddhi, 1/12, pR0-72 7. nyAyAvatAra, 5 8. tatra hetugrahaNasambandhasmaraNakAraNakaM sAdhyavijJAnaM svArtham / pramANanayatattvAloka, 3/10 9. nyAyAvatAra, 10 10. dazavaikAlikaniyukti, gAthA 89-137 /

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bhAratIya tarkazAstra ko jaina darzana kA yogadAna : 83 11. zlokavArtika, zabdapariccheda, 104, pR0- 306 12. tatra saMskAraprabodhasambhUtaM, anubhUtArthaviSayaM tadityAkAraM vedanaM smaraNam / pramANanayatattvAloka, 3/3 13. nyAyamaMjarI, bhAga-2, pR0 - 33 14. uddhRta, nyAyakandalI, pR0 276 - 277 15. pramANaM pratyabhijJAnaM dRDhendriyatayocyate / zlokavArtika, zabdanityatvAdhikaraNa, 372 16. laghIyastrayavRtti, akalaGkagraMthasya, pR0 - 51 17. pramANaparIkSA, pR0 44-45 18. upalambhAnupalambhanimittaM vyAptijJAnamUhaH / parIkSAmukha, 3/7 19. AptavacanAdAvirbhUtamartha saMvedanamAgamaH / pramANanayatattvAloka, 20. sa ca dvedhA - laukiko lokottrshc| vahI, 4 / 6 4/1

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zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 jaina evaM zaiva dharmoM ke bIca samIpatA ke sAhityika evaM abhilekhIya pramANa DaoN0 kRSNakAnta mizra* - prAcIna kAla se hI aneka sAmpradAyika dharmoM ke udaya aura prasAra ne, jinameM jaina, bauddha, vaiSNava aura zaiva dharma ullekhanIya haiM, bhArata ke sampUrNa dhArmika dRSTikoNa ko mUlata: badala diyaa| sabhI dharmoM kA mUla eka hI thA, magara dRSTikoNa algalg| vaidika karmakANDoM kI jaTilatA, vaidika dharma meM brAhmaNoM kA ekAdhipatya, Arya evaM anArya vicAradhArAoM kA saMgharSa, bahudevavAda, kaThora varNa-vyavasthA Adi ke kAraNa jina dharmoM kA vikAsa huA, unameM jaina dharma kA ullekhanIya sthAna hai| gaMbhIratA se vicAra kiyA jAe to ina sAre dharmoM ke sAra-tattva meM samIpatA dikhAI par3atI hai| inhIM kAraNoM se vidvAnoM ke bIca vaicArika matabheda bhI utpanna hue| katipaya itihAsakAra jainadharma ko pUrva-aitihAsika paramparA se jor3ate haiM tathA isakA sambandha mohanajodar3oM kI yogImUrti se batalAte haiN| jabaki mArzala jaise vidvAn ne isa yogI kI mUrti ko 'ziva' se sambandhita mAnA hai| kucha anya vidvAn 'Rgveda' meM ullekhita tapasviyoM aura jaina zramaNoM meM sambandha sthApanA karate haiN| saubhAgya se 'RSabhadeva' kA jIvana caritra jaina-sAhitya meM hI nahIM, balki vaidika sAhitya meM bhI pAyA jAtA hai| 'bhAgavatapurANa' ke pAMcaveM skaMdha ke prathama cha: adhyAyoM meM RSabhadeva ke vaMza, jIvana va tapasyA kA vivaraNa surakSita hai| RSabhadeva kA nAma 'Rgveda' meM bhI milatA hai| 'atharvaveda' aura 'gopathabrAhmaNa' meM svayaMbhU kAzyapa kA ullekha milatA hai jisakA samIkaraNa vidvAnoM ne RSabhadeva se hI lagAyA hai| mohanajodar3oM se prApta AkRti meM yogI ko nagna avasthA meM dikhAyA gayA hai, jo jaina sAdhu ko pradarzita karatA hai| __IsA pazcAt 6vIM-7vIM zatAbdI ke zaivadharma kI bAta kareM to dekheMge ki dakSiNa bhArata meM jaina evaM zaiva dharma kA matabheda cala rahA thaa| zAstra kA samarthana zastra kara rahe the| IsA pUrva pahalI sadI se lekara 5vIM sadI taka jainoM kA jyAdA prabhAva thaa| usa samaya racita sAhitya meM 'tirUkkurala, zilpAdikarama' 'maNimaikhale' jaise jainasAhitya kA nirmANa apanI parAkASThA para thaa| dhArmika vivAda meM rAjanIti kucakra chipA baiThA thaa| usa samaya uttarApatha kI dhArmika kahAnI kucha aura thI, inhIM ajJAta evaM alpajJAta tattvoM kI vivecanA prastuta kI jA rahI hai| * prAdhyApaka, itihAsa vibhAga, rAjakIya pI0jI0 kAleja, koTaddhAra (gar3havAla)

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jaina evaM zaiva dharmoM ke bIca samIpatA ke sAhityika evaM ... : 85 ... abhinavagupta jinakA kAla 950 I0 se 1000 I0 hai| inheM 'kazmIra zaiva-darzana' kA purodhA mAnA jAtA hai, inake dvArA racita graMtha 'vipula kAvya graMtha taMtrAloka' meM zaivadharma ke vibhinna sampradAyoM meM 'jaina' (arhata) kI bhI gaNanA hai| dasavIM aura gyArahavIM zatI ke kucha jaina rahasyavAdI saMtoM ne jina, buddha, viSNu aura ziva ko tattvata: eka hI mAnakara unako ziva kA rUpAMtaraNa mAnA hai| 'joi,' ke apabhraMza graMtha 'yogasAra'6 kA kathana hai, jo ziva zaMkara hai vahI 'viSNu', vahI 'jina', vahI 'Izvara' aura 'anaMta' hai| isI graMtha kA kathana hai, jaina dharma meM vyAkhyAta paramAtmA jina, viSNu aura ziva hai| 'paramAtma-prakAza' bhI eka jaina graMtha hai jo ziva ko nitya, niraMjana, jJAnamaya aura paramAnaMda svabhAva ke rUpa se varNita karatA hai| 'pAhuDadohA' graMtha meM ullikhita hai - 'siva viNu satti Na vAvaraI siu puNu sattivihINu' isase spaSTa hai ki 'jina' aura 'ziva' kI ekAtmakatA rahI hai, sAtha hI zaivamata ke aneka dArzanika siddhAMtoM ke ullekha bhI isa graMtha meM milate haiN| 'prabandhaciMtAmaNi' ke anusAra rAjA 'kumArapAla' ke guru jainAcArya hemacandra ne somanAtha stuti kI racanA kI thii|' itanA hI nahIM kumArapAla ne hemacandra ke kahane se hI somanAtha maMdira kA nirmANa kiyA thaa| aisI hI kathA 'haribhadrasUri' ke viSaya meM bhI pracalita hai| ___ sAhityika srotoM meM 'jaina' evaM 'zaiva' dharma kI samIpatA ke ullekha to . milate hI haiM sAtha hI, kucha purAtAttvika sAkSya bhI usa kAla kI jIvataMtAoM kA ullekha karate haiN| kokkala ke vaidyanAtha maMdira (khajurAho) se prApta vi0 saM0 1011 kA eka abhilekha jina, vAmana tathA vedAMtiyoM ke brahma ko ziva kA hI rUpAMtara batalAtA hai - 'yaM vedAMta vido vidanti manasaH saMkalpabhUtaM zivaM ...' citaur3agar3ha se upalabdha kumArapAla solaMkI kA (vi0saM0 1207, 1149-50 I0) abhilekha, zivamaMdira ke nirmANa kI prazasti hai| jAvalipura zAkhA ke pravartaka cAhamAnavaMzIya kIrtipAla ke nADola se upalabdha vi0saM0 1214 (1156 I0) ke tAmrazAsana12 kA mAMgalika zloka brahmA, zrIdhara aura zaMkara kI virAgavAna jinoM ke rUpa meM kalpanA karatA hai - zaivatIrtha rAjasthAna meM isa kAla ke jainoM ke lie pavitra aura mAnya the| zvetAmbara anaMtyadevAcArya se dharmopadeza sunane ke pazcAt amarANaka ne zaiva tIrtha kAlakAlezvara meM snAna kara jaina maMdira ko bhUmidAna diyA thaa|13 'zAliga' aura 'putriga' nAmaka jaina zrAvakoM ke parizrama se mahArAja zrI alhaNadeva ne zivarAtri tathA kucha

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86 : zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 viziSTa tithiyoM para jIva hiMsA baMda karavA dI thI, aisA ullekha ratnapura 14 kiraDu (jodhapura) se upalabdha zilAlekhoM se jJAta hotA hai| saurASTanRpati kumArapAla dvArA grahaNa upAdhi bhI vicitra hai, inake viruda 'umApativaralavadha prasAda' athavA 'pArvatI vara praur3ha prasAda' zaivadharma meM inakI AsthA dyotaka hai, kintu kahIM-kahIM 'Arhata' bhI kahA gayA hai| 15 isa prakAra ye sAhityika aura purAtAttvika pramANa jaina evaM zaiva mata kI samIpatA ke dyotaka haiN| koI Azcarya nahIM ki taMtrAloka dvArA ullekhita prAcIna bhArata meM koI zaivadharmAMtargata 'Arhata' sampradAya ho, jo ziva ke yogIrUpa kI arcA karatA rahA hogaa| saMdarbha : 1. paMcAstikAya, 8, 9, aura 11. 2. ema0 hiriyannA, bhAratIya darzana kI rUparekhA, pR0 - 158. 3. SaDadarzanasamuccaya, 48. 4. SaDadarzanasamuccaya para guNaratna kI TIkA, pR0- 74. 5. lor3hA, kalyANamala evaM sAdAnI jayakizanadAsa bhakti- tattva, pR0- 355. 6. so siu saMkarU viNhu so so rudda vi so buddha / so jiNu Isaru baMbhu so so aNaMtu so siddhu / / yogasAra, 105. 7. Nimmalu Nikkalu suddha jiNu viNhu buddha siva saMtu / yogasAra, 9 8. Niccu NiraMjaNu NANamau paramANaMda sahAu / jo hau so saMtu siu tAsu muNijjahi bhAu / / paramAtmaprakAza, 17 9. prabaMdhaciMtAmaNi, pR0 85. 10. epigrAphikA iMDikA, prathama bhAga, pR0 149. 11. vahI, dvitIya bhAga, pR0 422. 12. vahI, 9 pR0 66. 13. vahI, 19 pR0 721. 14. bhAvanagara iMsakripsana, pR0 172 / 15. epigrAphikA iMDikA pR0 54, kumArapAla solaMkI ke ratnapura abhilekha, lekha saMvat 1221.

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zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 jaina sAhitya meM varNita vyApArika sAdhana DaoN0 saMjaya kumAra pANDeya* vyApAra meM vyApArika sAdhana kA atyanta mahattvapUrNa sthAna hai| deza kI Arthika samRddhi AvAgamana ke sAdhanoM para nirbhara rahI hai| kRSi aura udyoga se utpAdita vastuoM kA vyApAra AvAgamana ke sAdhanoM ke abhAva meM saMbhava nahIM hai| manuSya sarvaprathama jaba isa dharAtala para AyA to apanI kSudhApUrti ke lie prakRti pradatta kanda, mUla, phala, zAka Adi ko khAdya padArtha ke rUpa meM upayoga karatA rhaa| vaha apanI khAdya saMgrahaka evaM AkheTaka kI prArambhika dazA meM hI eka sthala se dUsare sthala kI yAtrA karanA zurU kara diyA thA, kyoMki eka jagaha se hI khAdya vastuoM kI ApUrti adhika samaya taka ho pAnA sambhava nahIM thaa| usa samaya bhI usake pAsa kucha na kucha sAmAna avazya hI rahA hogA, jise eka jagaha se dUsarI jagaha jAte samaya manuSya apane sAtha le jAtA rahA hogaa| jaise-jaise manuSya vikAsa kI ora agrasara huA, vaisevaise hI adhikAdhika sAmAjika, rAjanItika evaM Arthika saMsthAoM kA prAdurbhAva, vikAsa evaM susaMgaThana bhI hotA gyaa| yaha kahanA anucita nahIM hogA ki manuSya apane prAdurbhAva evaM vikAsa ke sAtha hI parivahana ke sAdhanoM para nirbhara karatA A rahA hai| vaha prArambhika kAla se hI yAtAyAta ke sAdhanoM ke rUpa meM manuSyoM, pazuoM Adi kA upayoga karatA rahA hai| __ jaina sAhitya meM upalabdha sAkSyoM se spaSTa hai ki jala aura sthala mArgoM se sampUrNa bhAratavarSa jur3A huA thaa| inameM se kucha patha to madhya eziyA aura pazcimI eziyA taka jAte the| sikandara ke abhiyAna (AkramaNa) ke bAda bhArata kI pazcimottara sImAoM para videziyoM kA Adhipatya vyApAriyoM ke lie lAbhadAyaka siddha huaa| zaka, pallava aura kuSANa rAjAoM ne bhAratIya vyApAriyoM ke lie madhya eziyA ke mArga khola diye the| thala mArgoM ke liye ratha, zakaTa, bailagAr3I, ghor3A, UMTa ityAdi vyApArika sAdhana the|3 'upAsakadazAMga' se jJAta hotA hai ki gAthApati Ananda ke pAsa mAla aura savArI Dhone ke liye pA~ca-pA~ca sau zakaTa the| "vyavahArabhASya' meM prApta vivaraNa ke anusAra eka rAjyAdhikArI ne rAjakula ke kArya hetu eka gAr3I taya kiyA thA, jisakA * prAdhyApaka, prAcIna itihAsa, abhaya mahAvidyAlaya, taranA, vArANasI

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88 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 gAr3IvAna vastuoM ko nizcita samaya para surakSita rUpa se pahu~cAtA thaa| rAjA ne prasanna hokara usakA (gAr3IvAna) zulka mApha kara diyaa| isase spaSTa saMketa milatA hai ki zakaTa rakhane para rAjya ko zulka denA par3atA thaa| ratha tiniza per3a kI lakar3I se banatA thaa| rAjAoM ke ratha itane sundara hote the ki inakI gaNanA ratnoM meM kI jAtI thii| rathoM meM vibhinna prakAra ke maNiratna jar3e jAte the| ratha ko baila aura ghor3e khIMcate the| ghor3oM aura bailoM ko sundara AbhUSaNoM se susajjita kiyA jAtA thaa| yuddha meM bhI rathoM kA prayoga hotA thaa| dUsarI sukhada sAdhana zivikA thI, jise cAra ATha yA solaha vyakti milakara uThAte the| isameM sukhada Asana va zayana kI vyavasthA rahatI thii| prAyaH rAjA, zreSThi, sArthavAha aura vyApArI loga hI isakA upayoga karate the| 'jJAtAdharmakathAMga' se jJAta hotA hai ki medhakumAra kI dIkSA ke samaya sau puruSoM dvArA vahana kI jAne vAlI zivikA maMgavAI gaI thii| isase spaSTa hai ki yaha bahuta bar3I aura bhavya zivikA rahI hogii| bhAra vahana karane vAlI gAr3I ko zakaTa yA saggar3a kahA jAtA thaa| inameM baila jote jAte the| 'vRhatkalpabhASya' se spaSTa jJAta hotA hai ki AbhIra zakaToM meM ghI ke ghar3e rakhakara nagaroM meM becane ke lie jAte the| mArga rahita pradezoM athavA ghATa rahita nadiyoM meM yAtAyAta hetu hAthiyoM kA vizeSa upayoga kiyA jAtA thaa| mukhyatayA rAjA kI savArI ke liye aura yuddha hetu hAthiyoM kA prayoga hotA thaa| hAthiyoM ko AbhUSaNa, ghaNTiyA~ aura jhUleM pahanAkara dhvajA, patAkA aura astroM-zastroM se maNDita kiyA jAtA thaa| rAjA zreNika aura kuNika hAthI para savAra hokara bhagavAna mahAvIra ke darzana, nagara vihAra aura vana vihAra ke liye jAyA karate the|11 AvAgamana ke liye ghor3oM kA bhI bahuvidha upayoga hotA thA, ghor3oM kA svataMtra sAdhana ke atirikta rathoM meM bhI upayoga kiyA jAtA thaa| unheM AbhUSaNa aura sunaharI jIno se susajjita kiyA jAtA thaa|12 nAva, pota aura jalayAna jalamArga se vyApAra ke sAdhana the| 'nizIthacUrNi' meM cAra prakAra ke jalayAnoM kA ullekha hai, jinameM se eka samudrI mArga ke upayukta mAnA jAtA thA aura zeSa tIna nadiyoM aura jhIloM meM calate the|13 samudra meM calane vAle jalayAna ko 'pota' aura 'pravahana' kahA jAtA thaa|14 'nizIthacUrNi' meM unheM 'yAnapaTTa' kahA gayA hai|5 'AcArAMga' meM nadiyoM meM calane vAlI tIna prakAra kI naukAoMUrdhvagAminI, adhogAmanI aura tiryaggAminI kA ullekha hai| pravAha ke pratikUla jAne vAlI nAva ko 'UrdhvagAminI', pravAha ke anukUla jAne vAlI nAva kA adhogAminI aura eka kinAre se dUsare kinAre tirache jAne vAlI ko tiryaggAminI kahA jAtA thaa|26 jalapota lakar3I ke takhtoM se nirmita hote the| inameM patavAra, rajju, aura DaMDe lage rahate the| samudra meM calane vAle jalapota meM kapar3e ke pAla lage rahate the jinakI

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jaina sAhitya meM varNita vyApArika sAdhana : 89 sahAyatA se havA kama hone para bhI jalapota tIvra gati se calatA thaa|28 jalapotoM ko rokane ke liye laMgaroM kA prayoga kiyA jAtA thaa|9 ina jAlapotoM meM eka aisA jalayaMtra lagA hotA thA, jisako paira se dabAne se yAna dAyeM-bAyeM mur3a sakatA thaa|20 'jJAtAdharmakathAMga' se jJAta hai ki jalayAnoM meM vividha prayojanoM ke liye sthAna niyata hote the, yathA - yAna ke pichale bhAga meM niyAmaka kA sthAna, agrabhAga meM devatA kI mUrti, madhyabhAga meM kAma karane vAle garbhajoM aura pArzva bhAga meM nAva khene vAle kukSidharoM kA sthAna hotA thaa|21 ___nizIthacUrNi' se jJAta hotA hai ki calAte samaya yadi kabhI nAva meM cheda ho jAtA aura usameM pAnI risane lagatA to mUMja aura per3a kI chAla ko miTTI ke sAtha kUTakara vastra meM lapeTa kara cheda bharA jAtA thaa|22 vizAla nAvoM ke atirikta jalasaMtaraNa ke liye anya sAdhana bhI prayoga meM lAye jAte the, jinameM kuMbha, tumba, datti, uDupa, paNi Adi mukhya the|23 lakar3I ke cAroM ora ghar3e bAMdhakara tairane ke liye banAI gaI nAva ko kuMbha,24 rassI ke jAla meM sUkhe hue tumbe yA alAbU lagAkara banAI gaI nAva ko tumba25, camar3e ke thaile, bher3a, bakarI kI khAloM meM havA bhara kara unheM ekadUsare se bAMdhakara taiyAra kI gaI nAva ko 'datti' kahA jAtA thaa|26 pazcimI bhArata meM nadiyoM ko pAra karane kA yaha eka surakSita sAdhana thaa| pANinI ne ise 'bhastrA' kahA hai|27 lakar3iyoM ko Apasa meM bAMdha kara banAyI gayI naukA uDupa kahalAtI thii|28 pANinI ne isa prakAra kI laTThoM yA bAMsa ke maTThoM meM bAMdhakara nirmita naukA ko 'bharaDA' kahA hai|21 paNNi nAmaka latAoM se banAye gaye TokaroM kI naukA ko 'paNNi' kahA jAtA thaa|30 ___ isa prakAra jaina sAhitya ke anuzIlana se patA calatA hai ki prAcIna kAla meM vibhinna prakAra ke vyApArika sAdhana the| jaise-jaise mAnava kA vikAsa hotA gayA, vaise-vaise usake sAdhana bhI badalate gye| mAnava, pazu, kRtrima sAdhana, jaise- pota, naukA, zakaTa Adi jo prAcIna kAla meM vyApArika sAdhana the, ve Aja bhI bahuta-sI jagahoM para dekhane ko milate haiN| lekina Aja mAnava itanA vikasita ho gayA hai ki jisa vyApArika vastu ko pahu~cAne ke lie prAcIna kAla meM dasa dina lagatA thA, vahIM Aja adhika se adhika do ghaNTe lagate haiN| saMdarbha : 1. vasudevahiNDI, saMghadAsagaNi, bhAga-1, pR0-149 2. thApara romilA, bhArata kA itihAsa, pR0- 79 3. sUtrakRtAMgasUtra 1/3/2/197

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90 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 4. upasakadazAMga, 1/20 5. vyavahArabhASya, bhAga 6, gAthA-223 6. aupapAtikasUtra, 49 7. jJAtAdharmakathAMgasUtra, 1/129 8. bRhatkalpabhASya, bhAga-1 gAthA-500 9. vahI bhAga 1 gAthA 360 10. sUtrakRtAMgasUtra, 1/2/147. 11. vipAka 2/4, aupapAtikasUtra 42 12. jJAtAdharmakathAMga, 1/63, aupapAtikasUtra, 4 13. aupapAtikasUtra, 49 14. vasudevahiNDI, bhAga-1 pR0-253 15. nizIthacUrNi, bhAga-3, gAthA-3184 16. AcArAMga, 213/1/18 17. vahIM 2/3/1/119 18. aupapAtikasUtra, 32 19. vahI 20. nizIthacUrNi, bhAga-4, gAthA-6015 21. jJAtAdharmakathAMgasUtra 9/69, 17/11 22. nizIthacUrNi, bhAga-4, gAthA-6017 23. nizIthacUrNi, bhAga-1, gAthA-195, bhAga-3, gAthA- 4209 24. vahI, bhAga 1 gAthA 195, bhAga 3, gAthA 4209 25. vahI, bhAga-1, gAthA-195 26. nizIthacUrNi, bhAga-1 gAthA-185, bhAga- 3, gAthA-4209 27. pANinI, aSTAdhyAyI, 4/4/16 28. vahI 29. nizIthacUrNi, bhAga-1, gAthA-195, bhAga-3, gAthA 4209 30. nizIthacUrNi, bhAga-1, gAthA-195

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English Section * TATTVARTHAVIVARANA : AN APPRAISAL -Dr. G.L. Suthar * THE CONCEPT OF DHARMA : A REAPPRAISAL -Dr. Bijayananda Kar * CAN THERE BE A CHOICE BETWEEN RELIGION OR NO RELIGION - Dr. Kanchan Saxena *THE INFLUENCE OF JAINISM ON AKBAR, THE MUGHAL EMPEROR -Dr.Nirmala Gupta *THE CONCEPT OF MIND IN WONBUDDHIST PHILOSOPHY AND YOGA - Prof. Soon-Keum Kim .ANEKANTA AND THE CONCEPT OF ABSOLUTISM IN JAINISM -Dr. Jagdish P. Jain

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Sramana, Vol. 58, No. 1 January March 2007 TATTVARTHAVIVARANA AN APPRAISAL Dr. G.L. Suthar Acarya Umasvati is renowned as the exponent of Jaina philosophy who has pioneered in authoring the aphoristic treatise in Sanskrit language. The prominent logicians of both the sects have tested their philosophical acumen and scholarship by writing learned commentaries and glosses on the Tattvartha-sutra. All the later Jaina philosophers have held the treatise in high esteem as is evident from the statement of the aphorist Acarya Hemacandra Suri in his Pramana-mimamsa - "Yadi va preksasva vacakamukhyaviracitani sakalasastracudamanibhutani Tattvarthasutrani.') It is this treatise which has established the aphoristic style of Sanskrit in Jaina tradition and inspired the later Jaina philosophers for writing their works in Sanskrit. It is worth mentioning here that the Tattvartha-sutra has the trinity of Jnana, Darsana and Caritra for its subject-matter. Apart from Umasvati himself, the other commentators, Vsttikaras and Vartikakaras of the treatise are - Gandhahasti Siddhasena Gani (3rd 4th cent. AD), Siddhasena Divakara (6th cent. AD), Haribhadra (8th cent. AD), Yasobhadra (351-235 BC), Vacaka Yasovijaya (1620-1686 AD), Gani Yasovijaya (17th-18th cent. AD), Pujyapada (510--600 AD), Bhatta Akalanka (620 to 680 AD), Vidyananda (First half of 9th cent. AD), Srutasagara (16th cent. AD), Vibudhasena (life-period unde * Director, Pandit Madhusudan Ojha, Research Cell, Department of Sanskrit J.N. Vyas University, Jodhpur

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94 : Sramana, Vol 58, No. 1/January-March 2007 cided), Yogindradeva (life-period undecided), Laksmideva (lifeperiod undecided), Yogadeva (1600 AD.), Abhayanandi Suri (lifeperiod undecided), Cirantanamuni (after 14th cent. AD.) and Malayagiri (12th cent. AD) etc. Thus it appears evidently that there is an abundance of commentaries on the Tattvartha-sutra serving as the ample proof for its profound popularity. With reference to commentaries, the late Pt. Sukhlal Sanghavi, the great savant of Jaina philosophy, has attempted a very interesting comparison and contrast of the Tattvartha-sutra with the Brahmasutra, which I am quoting here in its English rendering - "With regard to the tradition-orientated expositions, the 'Tattvarthadhigama-sutra' can be compared with the 'Brahmasutra'. As the expositors possessing entirely divergent views from each other on many a topic have written expositions of the Brahmasutra and, resorting to those alone, have attempted to prove their viewpoints as based on the Upanisads, so also the scholars of both the schools of Digambara and svetambara have written expositions of the Tattvartha and have attempted to establish even the mutually contradictory views on the basis of the canonical literature. The similarity established by it is this much that as the talented Acaryas having divergent opinions felt the necessity of expressing their specific statements resorting to the Brahmasutra due to its celebrity in the Vedanta literature, so the scholars of both the Jaina schools, too, had the necessity of expressing their viewpoints taking recourse to the Tattvarthadhigama owing to its established reputation in Jaina literature. Despite this external similarity, there is a difference of paramount importance between the traditionorientated expositions of the Brahmasutra and the Tattvartha-sutra. The famous expositions of the Brahmasutra greatly differ from each other on the fundamental topics of philosophy such as world, migratory soul, God, etc. and at many times they seem to be poles apart in their ideology whereas no such absolute divergence is seen amongst the expositors of any of the two schools belonging to the Tattvartha. There is not any divergence on the fundamental topics

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Tattvarthavivarana an Appraisal : 95 of Tattva-jnana. Whatever the little divergence there is, that too is about altogether ordinary things. It is not that there is no room for reconciliation in that divergence or it is opposite like East and West. As a matter of fact, there did not emanate particular difference of opinion between the Digambara and the Svetambara schools with regard to the basic tenets of Jaina philosophy. Therefore, the divergence of views seeming in the expositions of the Tattvartha is not regarded as very serious."2 Having made this relevant introductory observation, now I come to the main theme of the paper. The Tattvartha-sutra consisting of ten chapters deals with the theory of knowledge in its first chapter alone. Unlike the Nyaya-sutra of Gautama, Umasvati does not adopt the threefold procedure of a sastra in his Tattvarthasutra. "trayi hi sastrasya pravsttih -uddeso laksana pariksa ca."'3 viz. the procedure of a scientific work is threefold - enumeration, definition and examination. It represents the canons adopting twofold procedure i.e., enumeration and definition. The celebrated Jaina philosopher Pt. Sukhlal Sanghavi has rightly remarked about the theory of knowledge of the Tattvartha-sutra in his observation which I am quoting here in its English rendering - "The discussion of cognition in the theory of knowledge is not cogent and of philosophical style like that of Pravacanasara, but, bearing resemblance to the canonical style of the discussion of cognition found in Nandisutra, it merely describes all the divisions and subdivisions of knowledge along with their objects as also points out the difference between right knowledge and nescience."?4 The celebrated Jaina neo-logician Mahopadhyaya Yasovijaya of 17th-18th centuries AD too, has authored an authoritative commentary entitled 'Tattvartha-vivarana' on the Tattvartha-sutra along with its auto-scholium. From the point of view of availability and unavailability, Pt. Sukhlal Sanghavi has put the works of Yasovijaya under three categories - 1. Available in complete

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96 : Sramana, Vol 58, No. 1/January-March 2007 2. Incompletely available 3. Unavailable The Tattvartha-vivarana comes under the second category. It deals with the first chapter alone. The theory of knowledge propounded by Acarya Umasvati has been subjected to detailed investigation in it. Acarya Umasvati in the sutra - "pramananayairadhigamah (1/6) has indicated the instrumentality of Pramanas and Nayas to knowledge. Mahopadhyaya in his Vivarana on the sutra has reaffirmed the same as follows -"atra karane trtiya, na kartari. 'Katckarmnou keti tyanena sasthiprasangat.". While discussing the ascertainment of the twofold classification - perceptual and non-perceptual cognitions, his statement - " tatra prasiddhe Nandyadau siddhante dvividham pramanamuktam''7 establishes the Nandisutra etc. as basis for the twofold classification of Pramana (organ of valid cognition) found in the Tattvartha-sutra. He has further stated in no equivocal words that the twofold classification of Pramana is not like the one accepted by the Buddhists and Vaisesikas. It is interesting to note that he uses the word 'mayasunaviya for the Buddhist Philosophers. Acarya Umasvati in his Bhasya 'on the sutra has also referred to the fourfold classification of some Acaryas, but without mentioning the names of those Pramanas and their upholders. It becomes clear from the Vivarana that the fourfold classification of Pramana owing to the distinction of perception, inference, analogy and verbal testimony is found in the work entitled 'Anuyogadvara.' Having raised a question about the distinction between Pramana and Naya, he has cited two views upheld by some philosophers and critically assessed them with the precision tools of a neo-logician. Quoting the duo of slokas - ayam na samsayah koteraikyanna ca samuccayah/ na vibhramo yatharthvadapurnatvacca na prarna // na samudrosamudro va samudramso yathocyatel napramana pramanam va pramamsastatha nayah //'>10

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Tattvarthavivarana an Appraisal : 97 he has supported the view upholding the Naya (Viewpoint) as a part of Pramana. Owing to the state of Nayajnana being excluded from erroneous cognition, valid cognition (Prama) and doubt as also from their aggregation, there arises an objection as to how its presence and absence will correspond to those of the verbal testimony. He has refuted this objection with the acumen of a neologician. He contends that it (the objection) is not right. There is a difference of nature of the cognition generated by the statement like 'Tattvamasi (That thou art) [in comparison with the cognition generated by ordinary verbal testimony] in the system of Vedantins and there arises a different type of cognition by the denotation of suggestion in comparison with the cognition produced by the ordinary organs of knowledge) in the doctrine of rhetoricians. Though Naya (viewpoint) is of the nature distinct from erroneous and valid cognitions as well as doubt and their aggregation, there is no impediment in admitting its variety due to the variety of purport. Despite the fact that the cognitions like Sruta, cinta and Bhavana don't violate the generality of word-generatedness, their intermediate variety owing to the long and longer function of word is scripturally established. Or as in the perceptual cognition generated by word, the variety in the cognition generated by word should be conceived."!!1 Pointing out the defect in the definition "anantadharmatmakatvapratipattivisiste vastunyeka-dharmavadharanam Nayah"', 12 he puts forth a precise definition of Naya as follows - "apeksayaikadharmavadharanam'.'13 Finally, resorting to the verdict of experience in the form 'Praminomi' and 'Nayami, he directs that the characteristic objectness distinguishing 'Pramana' and 'Naya' needs must be accepted (praminomi nayamityanubhava saksiko visayatavisesah pramananayabhedakovasyamabhyupagantavya iti dik." While explaining the sutra pertaining to the classification of Jnana (matisrutavadhimanahparyayakevalani jnanam)'5,

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98 : Sramana, Vol 58, No. 1/January-March 2007 Mahopadhyaya Yasovijaya brings about the compatibility of the usage of 'kevalani" and jnanam' in plural number and singular number respectively as follows - "na pancabhih sambhuyaikam jnanamavagrahadicaturbhiriva bhavatiti sucanaya kevalanti bahuvacanam, jnanamityatriakavacanam tu pratijnanurupatvat prativacanasya."15 The learned author of the sub-commentary entitled 'Gudharthadipika' on the 'Vivarana' of Mahopadhyaya Yasovijaya has presented an elaborate explanation of this portion taking recourse to the terse technical terms of Navya-nyaya. Removing the lacuna in the bhasya on the sutra in question, Mahopadhyaya Yasovijaya has put forth specific definitions of the five cognitions precisely as follows!? : 1. Indriyanindriyavyaparajanyam jnanam matijnanam 2. Sabdasaktijanyam jnanam Srutajnanam 3. Rupimatravisayamavadhijnanam 4. Bhavamanahparyayamatrasaksatkari manahparyayajnanam 5. Jnanantarasahacaritam sarvavisayam va kevalajnanam Explaining the sutra 'tatpramane'18 he has rightly observed in support of the scholiast Umasvati that the state of organ of valid cognition (Pramanatva) and the number two both are enjoined in the sutra. According to him, all other Pramanas accepted by the opponents are included under these two provided they are really organs of valid cognition. He further opines that of both the direct and indirect the 'sakara' cognition (determinate i.e. devoid of doubt and error etc.) alone deserves to be designated as Pramana. It is worth-mentioning here that in the exposition of the sutra (1/10),18 he has also discussed the view of the Jaina philosophers who uphold all the cognitions as direct knowledge (Pratyaksa) because the word 'Aksa' (372) is commonly used for mind, sense-organs and soul. Herein the views regarding the conception of directness (Pratyaksata) and indirectness (Paroksata), too, have been discussed in detail.

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Tattvarthavivarana an Appraisal : 99 Now comes the turn of discussing Yasovijaya's interpretation of the duo of sutras - (i.e.) 'adye paroksam 19 and "pratyaksamanyat20 which pose a great challenge to the commentators accepting the modified classification of Pramanas introduced by the systematizer of Jaina epistemology Acarya Akalanka who met the challenge and refuted the charges levelled against Jaina epistemology by Naiyayikas and other non-Jaina logicians. There is no explicit indication of the twofold perceptual cognitions - empirical and transcendent. Yasovijaya opines that the statement regarding the indirectness of Mati and Sruta is from the point of view of Niscaya. From the practical point of view, their directness is certainly desirable. To substantiate his view he quotes from the Nandisutra - "yatobhihitam Nandyam - 'tam samasao duviham pannattam - indiyapaccakkham ca no indiyapaccakkham ca."'21 He further clarifies that empirical perceptuality is stated by '"inpiyapratyaksam (indiyapaccakkham)". He resorts to the method of 'yogavibhaga'i.e. separation of the words of a sutra or splitting of one rule into two or more. With a view to reconciling his opinion with the Bhasyakara. It has been frequently used by Patanjali in his Mahabhasya. Mahopadhyaya Yasovijaya in the end of his Vivarana on the sutra (1/11) says "bhasyakarasyapi yogavibhaga unindriyajanyajnanasya siddha pratyaksata, sa caivam yogo vibhajaniyah, adye paroksam niscayatah, pratyaksam cadye vyavaharata iti."22 Vijaya Darsana Suri in his Gudharthadipika on the Vivarana has clarified the Yogavibhaga as follows" pratyaksamanyadityatra pratyksam prathamsutropattena adye ityanenapi sambadhyate, anyatiyanenapi, uktaprakarena yogavibhage adye paroksam niscayatah, adye pratyaksam vyavaharatah, anyadityanena saha pratyaksameva sambadhyate, na paroksam tatha ca tatonyat avadhyaditrayamekantena pratyaksameveti yogavibhagato labhyata iti tadarthah.":23 Really speaking, the reasoning of 'Yogavibhaga' has been skillfully and rightfully applied to seek the support of the Sutrakara for the twofold division of perceptual cognition.

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100 : Sramana, Vol 58, No. 1/January-March 2007 Thus it is amply evident from this discussion of Yasovijaya's excellent interpretation of the epistemological concepts of Umasvati that he has attempted to link the Tattvartha-sutra with the latest development in Jaina epistemology. It has reaffirmed the celebrity of the Tattvartha-sutra as fountainhead of the epistemological discussion in Jaina philosophy. The arguments put forth by him to fill the lacunae in the sutra along with its auto-scholium are cogent and coherent. His reconciliatory approach has associated the Tattvartha-sutra with the latest progress in Jaina logic and thereby dispelled the misconception that it has lost the sutra for its basis. Really speaking, Mahopadhyaya Yasovijaya with his philosophical acumen and eminence in the style of Neo-logic (NavyaNyaya) has updated the sutra which was considered outdated with reference to the latest developed theory of knowledge in Jaina philosophy. The objection as to how the presence and absence of Naya (viewpoint), which is of absolutely distinct nature, corresponds to those of verbal testimony has been refuted with cogent arguments supported by the instances of Vyanjana vstti of rhetoricians and the statement 'That thou art (Tattvamasi) of Vedantins. Thus Mahopadhyaya Yasovijaya has fully contributed his mite to enrich the literature of Jaina logic and epistemology by the commentary 'Tattvartha-vivarana' and other authentic treatises due to which he has been acclaimed as the top-most Jaina logician of 18th Century not only in the Svetambara school but also in the Digambara school. References 1. Pramana-mimarsa, Hemacandra, Sarasvati Pustak Bhandar, Ahmedabad, 1989, 1/1/1 p.-1 2. Tattvartha-sutra, Pt. Sukhlalji Sanghavi, PVRI, Varanasi, 1993, 'In troduction', pp. 59-60. 3. Pramana-mimamsa 1/1/1, p.-2 4. Tattvartha-sutra, Preface, p. 48. 5. Jaina-tarkabhasa : Sarasvati Pustak Bhandar, Ahmedabad, Reprint 1993, List of the works of Mahopadhyaya Yasovijaya

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Tattvarthavivarana an Appraisal : 101 6. Sabhasya-tattvarthadhigama-sutras along with Vivarana (I Adhyaya) and Gudharthadipika: Mahua (Saurashtra), V.S. 2011, p. 155 7. Ibid p., 156 8. Ibid 9. Ibid, p. 157 10. Ibid, p. 160-161 11. Ibid, p. 161 12. Ibid, p. 161 13. Ibid, p. 162 14. Ibid, 15. Tattvartha-sutra, 1/9 16. Sabhasya-tattvartha-sutra along with Vivarana (I Adhyaya) and Gudharthadipika, p. 183 17. Ibid., pp. 184-189 18. Tattvartha-sutra, 1/10 19. Ibid., 1/11 20. Tattvartha-sutra, 1/12 21. Sabhasya-tattvartha-sutra along with Vivarana (I Adhyaya) and Gudharthadipika, p. 198 22. Ibid., p. 200 23. Ibid., p. 200-2001

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Sramana, Vol. 58, No. 1 January-March 2007 THE CONCEPT OF DHARMA : A REAPPRAISAL Dr. Bijayananda Kar* In the precise sense of the term, dharma is not same as religion. While religion with its semitic root is profoundly found to be theistic, accommodating different shades of meaning without damaging its essential elements like specific dogmas, rites and rituals. Dharma, on the contrary, seems to be rather not so much theo-centric; instead it, at least so far as its exposition in different classical sources are taken into account, is predominantly ethicocentric. The most fundamental issue with which dharma is exposed is the Vedic concept: rta (the moral principle). Usually rta is regarded as the fundamental law of the universe, inherent in the nature of things. This gives rise to the suggestion that rta is cosmocentric. However, it is held that later on this concept is held as dharma. It should be noted that the gradual shift from rta to dharma does not mean any drastic change. The sense of morality with which dharma is involved is also inherent in rta. The expression that the universe is regulated by law only reveals that the Vedic seer adopts a moral outlook towards everything. It indirectly suggests the autonomy of morals in all spheres. It is the moral sense that gives rise to coherence, compatibility and adjustment being based on reason. In other words, viewing the universe from the standpoint of moral reasoning is a special feature of the dharmic framework. To view everything from moral perspective does not *Former Prof. of Philosophy Utkal University, Bhubaneswar

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The Concept of Dharma : A Reappraisal : 103 in any way affect the factuality or the empiricality of the world. This only implies that dharma adopts an ethical approach to everything so that the valuational aspect is significantly drawn to the focus. The pervasive moral outlook that is emphasized in dharmic tradition does not necessarily need any theological passport. It is designed to have free thinking in the socio-human setup. In this sense, dharma is a social necessity without having any necessary linkage with trans-social or trans-empiric foundation. It is worth noting in this regard that despite their opposition to sacrifices, rigid rituals and to the dogmatic belief in the creator, Buddhism as well as Jainism are never antidharmic. Both have clear and unambiguous acceptance of the doctrine of karma : an offshoot of the Vedic concept of sta. The moral outlook is not merely confined to man's relationship with other fellowmen, but it is extended to animals, plants and the whole nature. It is, in this context, the concept of rna (debt) has significance. From the very birth of man it is viewed that he is under moral obligation. Unless the natural surrounding is congenial, the nearby people are generous and cooperative, the very survival of human child is not possible. He is able to grow in a healthy condition on account of all such available facilities. Therefore, man in reasonably under moral obligation to the surrounding things and beings. He should develop the tendency of preserving the natural order in best possible manner so that he remains at peace along with others and at the same time he has the optimum benefit from it. It is not simply for one's own individual purpose or gain. The moral sense has been engineered on the basis that man is not simply one by himself alone but he is what he is only when he treats him as one with others. The sense of fellow feeling is not an external imposition. It is viewed as inbuilt in human psyche. It is, in that way, the sense of duty and obligation are given primacy over rights and individual expectations. It is, precisely in this sense, there is advocacy for the due

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104 Sramana, Vol 58, No. 1/January-March 2007 recognition of tyaga or nivrtti (willing disownment) over and above bhoga or pravrtti (enjoyment). If the moral order is well dharmic, mind seems to have been well conscious of the autonomy of morality and, in that connection, is not prepared to make any compromise with the demand and expectation from theological source. The Purva Mimamsakas, for instance, move to the extent of boldly asserting that deities or divine beings are controlled by rules, or principles (mantradhina devatah). Even the agamic sources which are considered as earlier to Vedic (Nigamic) sources do subscribe to the acceptance of moral order despite their giving importance to a theistic model and thereby introducing devotion (bhakti). The Jaina and the Bauddha traditions even if have made significant departure from the early Vedic insistence on the performance of sacrifices, rites and rituals do not at all oppose the concept of rta and equally accept the moral axiom which for them overrides the theological or theistic presumption. The concept of divinity and the element of devotion to the theistic Lord (Isvara) are, no doubt, found to have occupied a major portion in the later epic, smrti and puranic sources; but, it needs to be also noted that theistic and spiritualistic emphasis have never sacrificed the moral foundation which somehow or other is found to be inbuilt in the dharmic tradition in India. It is, with this background, it seems better in looking to the other important concept, darsana which is operated along with dharma. Unlike religion and philosophy here in the Indian context, one finds the use of the concepts of both dharma and darsana as not so much opposed to each other. The relation between the two is rather complementary. It is, of course, true that during the medieval age of western intellectual history, philosophical discussion was found to be subservient to theology. It was advanced to defend and establish the theological claim but for that, the whole age has been decried as the dark age and philosophy has been said as handmaid of theology during that period. It is not faith but reason

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The Concept of Dharma : A Reappraisal : 105 that is usually accepted as the point of recognition for philosophy. Religion being founded on faith and philosophy being based on reason and logic are thus viewed to be poles asunder. However, there has been recent attempts to explore the rational basis of religious faith and, in this context, the role and contribution of philosophy of religion is, obviously remarkable. But again it is to be noted here that such philosophical enterprise of analyzing the religious concepts and theories is not set to defend or offend any such theoretical positions but only to understand the discourse of religion purely from the point of view of conceptual analysis. It is not a religious but distinctly a meta-religious enquiry. Dharma, as hinted before, is not same as theology. Its primary concern is morality. Even if theistic frame is given prominence in certain circle, it is not at the cost of moral significance. Isvara is too bound by the moral law which is viewed as fully autonomous. When dharma is interchanged with the practice of certain rites and rituals with the supposition that such practices would give rise to the attainment of supra-empirical status in the realm of divinity, that sense of dharma is set aside by the Advaita Vedantins like Sankara who unequivocally holds that Advaita darsana is for jnanamimarsa. For his darsanic program, Sankara never propounds a theological doctrine. His Advaitavada is a typical philosophical position having a deep-rooted metaphysical and epistemological significance. In the classical Indian philosophical perspective, there are well known schools of darsana and those are never set to found any religious sect or cult. However, in the tradition, one comes across the different formulations like Saiva, Sakta, Saurya, Ganapatya, Vaisnava and so on. But those are, it should be noted, not distinct darsanic positions based upon philosophical reasoning, rather those are different theistic positions based on diverse forms of faith/belief. This point of view at times is found to have been traced in certain quarters as some form of philosophy and thereby attempts have been made to expose their

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106 : Sramana, Vol 58, No. 1/January-March 2007 philosophical foundations. But such attempts, neither logically contribute nor detract anything so far as different classically established darsanic views are concerned. Dharma in the context of Saiva, Sakta, etc. has been used as referring to cult/sect. And from that it follows that the expressions like Hindu dharma, Bauddha dharma and Jaina dharma etc. can never mean religious cult/sect. Here dharma seems to have a wider meaning of adopting a view about life as a whole and not simply confining to religious, theological mode. In this sense, dharma is distinct from religion which includes definite sense of theo-centricism / theologism in some form or the other. It is interesting to note that the western scholars have now been able to appreciate this important point and therefore dharma is adopted as a separate word in English language since there is no equivalent term for it found in the western tradition.' Further, while religion is distinctly faith-bound, dharma is something different. It does have a social concern within the empiric frame. It is notably secular, of course, being relevant to socio-moral foundation. It has been primarily framed to boost up and invigorate the preferable sense of harmonious an corporate living. The individual is never considered as an end in itself in the dharmic level. The sense of justice is to keep a balanced and reasonable stand between the individual and social needs and requirements. It is not simply an approach of compromise. It is viewed as remarkably moral that is never trans-empirical (sacred) but significantly profane and life-affirming. The moral sense that is boosted up in dharma is not visionary and unpractical; it is, on the contrary, firmly workable, and thus it is meant as a good specimen in the field of applied ethics. Dharma can be pursued with or without the spiritual background. There is no bar for a dharmajna to be a follower of certain spiritual path or discipline. He may feel that path as a good move for getting relaxation and comfort. But it is never viewed as indispensable or logically necessary. The

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The Concept of Dharma : A Reappraisal : 107 dharmajna is well aware of the logical independence so far as the boundary between morality and religious spiritualism is concerned. One can either adopt a theistic or a non-theistic attitude to acquire concentration and purity. Those are left to the individual choice and interest. But the main imperative that is consistently suggested throughout is to pursue and develop a dharmic or moral bond between oneself and others. Even the theistic Lord is never conceived in the setup as beyond the moral law (ta). He is also to undergo penance and is never to bypass atonement, if that is necessary on account of some form of moral lapse. The moral law is equally extended to the devas as well danavas. It is not that the danavas are thought to be tested by the moral discipline and the devas are exonerated. For any moral failure, both of them are equally held as responsible. All this shows the sense of autonomy and freedom through which dharma has been viewed in this tradition. It is not simply a stray of thought belonging to human emotion and feeling. It is not to be castigated as mere matter of emotion and thus can be reduced to something non-cognitive and non-intellectual. The moral principles are viewed as prescriptions having deep sense of rational justification that has definite sense of socio-empiric significance. In this way, dharma is not religion in the dogmatic theological setup. It is morality that has illuminative socio-empiric concern and is free from religious theological rigidity. However, it is not to be ignored that there are other uses of the term : dharma. Dharma means the quality or the essence of a thing or a being. Dharma and adharma in Jainism have technical meaning as medium of motion and stability. Dharma refers to the social code and conduct that is prescribed in a social setup. The society of a particular variety adopts certain rules and regulations quite in tune with the corresponding customs and conventions. The racial, linguistic and cultural traits influence the dharmic sense to a considerable extent. But, it should be noted, the sense of dharma

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108 : Sramana, Vol 58, No. 1/January-March 2007 becomes localized and institutionalized. It is treated as group morality based on different factors as stated before. It is thus different from the universal sense of morality that is not limited to a particular community, historical and geographical limitations. And, it is that sense of morality that is emphasized in the Vedic as well as non-Vedic tradition. Dharma, in this sense, is universal and is accepted without any hesitation by a Hindu, or a Jaina or a Bauddha. That is why in due course of time and changing situations, these dharmas welcome changes and reforms and do not manifest any sense of dogmatic inflexibility. So far as Smrti, Purana and other allied sources are concerned, it is interesting to note that along with bhakti there are emphasis laid upon karma and also on jnana. Through stories and anecdotes the importance of karma (in the sense of understanding) is highlighted. It is said that Lord considers that individual to be a great devotee who instead of praying or worshiping Him constantly remains duty bound without having any moral lapse. Action that is preferable and suitable to the person concerned needs to be performed without any hesitation. Execution of one's own duty is considered to be worthy. And, to properly demarcate the good action from the bad ones, discriminative knowledge (vivekijnana) is needed. So the role of intellect (buddhi) is not at all belittled. The Vedic maxim; tamaso ma jyotirgamaya ("Let there be move from darkness to light") is possible only through the culture of jnana. In other words, the moral outlook need not be trans-rational. It does operate in the framework of reason. Moral reasoning has its own autonomy. It need not be brushed aside as being rooted on emotion and feeling. One sophisticated elite is relatively in a better state to follow the implication of discriminative intellect and a laity (commoner) is mostly in a disadvantageous state to come up to that level on account of his general ignorance. He is likely to be moved by emotional appeal and may not always be able to discriminate subtle

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The Concept of Dharma : A Reappraisal : 109 sense of right and wrong, good and bad. For this, he looks to the expert for counselling. While theistic temper has already been crept into the impersonal absolutism of the Vedas/Upanisads and later on through the cross-cultural contact, theistic diversifications are introduced with some sort of popular basis, the intellectuals (i.e., dharmajnas and darsanajnas) have opted for a pragmatic and practical move suggesting thereby that theistic attitude, if is already well in tune with the psyche of the people, then there is no oddity in acknowledging that trend along with the dharmic framework. In other words, neither a materialist nor a spiritualist is necessarily immoral or amoral being. Having a theistic background, he adopts a moral life. There is no impropriety in conceding to that. So also a person having no fascination for spirituality and is quite in tune with material surrounding can well adopt a moral life and can be socially respected. Hence, a person having a neutral attitude to life, without being tilted to either spiritual or material framework, can live normally by following the tract of morality more of less in flawless manner. Dharma is of primary concern in the socioempiric setup. It has been viewed throughout advocating this point quite consistently through different symbolic formulations like stories, anecdotes, poems and others. In modern times, dharma has been found as being reviewed on account of changing situation. The move is not arbitrary; it is very much in tune with the tenet of dharma. Gandhi's call for social integrity, sacrificing therein religious differences, Vivekananda's call for social service neglecting fanatic rigidity, Tagore's appeal for human welfare as most important (service to man is service to God) are some of the few notable illustrations in which dharmic sense of moral awareness is well brought out. So also, there are number of such moves in the regional, linguistic and cultural groups. Devatma from Punjab has in recent times launched his mission of propagating Deva Dharma, free from religious orthodoxy and advancing a naturalistic world-view. Dr. Kavoor, the

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110 : Sramana, Vol 58, No. 1/January-March 2007 notable rationalist, has been found as very critical about the theological dogmas and superstitious beliefs, but nevertheless has not opposed to the moral foundation of dharma. The Periyar Selfrespect Propaganda Institution, founded by Periyar E.V. Ramasami is quite active in criticizing the theological claims and appeals for a humanistic world-view free from caste-creed discrimination. Keshab Chandra Sen from Bengal has vigorously launched campaign against Brahminic orthodoxy and superiority during his days. Pandit Nilakantha Das from Orissa (born of a conservative Brahmin family and a noted political figure) has advanced social reforms against Brahmin orthodoxy along with his other four associates (all well known as great Panca-sakhas of modern Orissa). He also has made a full-length original commentary on Bhagvadgita and has persuasively argued that Gita dharma is manava dharma being based on niti (moral) and it is isvara-bihina (Godless) dharma.? The reform movements launched by the Arya Samaja, Brahma Samaja etc. are also important moves in this direction. All such moves amply justify that dharma is not limited to any form or rigid conservative traditionality. Perennially it is open textured and is amenable for any kind of plausible and meaningful change based on moral justification at the secular front. The different forms of theistic expressions continue to thrive not simply exclusive of each other, but also with a spirit of mutual harmony, probably because of the social pressure. On account of the reconciliatory tendency, there has been the emergence of Ardhanarisvara (the composite form of Siva-Parvati), Hari-Hara (the composite form of Siva-Visnu), Siva-Surya (the composite form of Siva-bhaskara), the yugala (combine) form of LaksmiNarayana, Sita-Rama, Radha-Krsna and such other composite theistic formulations. This trend has been extended further keeping in view of the regional, local and cultural traits. As a result number of deities are rather invented (which have no astrict documentary authenticity) to cater to the emotional expectation of common

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The Concept of Dharma : A Reappraisal : 111 mass, right from rural folk to urban dwellers. Though such sort of proliferation does not seem to have any traditional footing, it nevertheless indirectly contributes to the preservation of dharmic consciousness. But, it is also seen that through the passage of time, the core meaningful message of dharma is somehow pushed to the oblivion on account of several degenerate social moves like political atrocity and subjugation, unprecedented economic disparity, social inequality causing social injustice which are due to blind superstitions and irrational moves. Dharma today, is almost kept to the minimum and rather the common man usually leads a life of corruption and hypocrisy. There are prolific growth of temples, religious institutions and congregations, emergence of god-man in any number throughout the nook and corner of the entire subcontinent and elsewhere. All this might have started with noble mission. But, painfully, such moves have mostly been not up to the mark in concretizing their mission. Corruption is rampant today and there is almost a total moral bankruptcy. Despite all such dharmic patronage, the subcontinent is now rated as one of the most corrupt areas of the world. It indeed is a matter of heavy concern. It goes without saying that such a situation forces us to review and examine the whole setup. Dharmic lapse which one notices today is not due to its philosophical foundation. But, it seems to me such untoward consequence has happened because of not properly comprehending its philosophical implications. The darsanic impact on dharma is along positive and complementary. As it has been discussed, starting from the Carvaka up to the Vedanta darsana (in its different facets), the classical philosophical views have not at all been advanced in opposition to dharmic order. Rather those moves, in their own ways, are booster to dharmic thinking as well as practice. The Carvaka's opposition to the Vedic sacrifices of animals and even men (in the name of spiritual attainment) is commendable. The Jaina darsana is primarily dharma-oriented. Its noble

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112 Sramana, Vol 58, No. 1/January-March 2007 intention of preserving dharmic sanctity, instead of theological obscurantism is strikingly important. Baudha darsana too is nontheological and has clear affinity with moral outlook. Its regard for dhamma in the sense of preserving secular morality is, no doubt, remarkable. Both Samkhya-yoga and Nyaya-Vaisesika philosophers are primarily set in a non-theistic setup and such philosophies never stand against the operation of secular morality. The Mimamsaka's distinction between descriptive and prescriptive utterances (siddharthavakyas and vidhayaka-vakyas) is logically significant and it goes a long way in the field of linguistic philosophy. Such account in matters of philosophizing never stands the way of undertaking moral practices at the social front. The Vedantins, particularly the Advaitins, despite their propagating non-dualism at the theoretical plane, has never obstructed the smooth conduct of empirical living. The recognition of dharma, artha and kama in the social situation is quite important. In fact, the very notion of jivana-mukti and loka-samgraha pave the way for a proper composition of all the three values and that is never construed as dharma-viruddha but as dharmanukula (not against morality but for morality). The theistic Vedantins, despite their leaning for a theistic framework, have not downgraded the dharmic order in the secular front. The modern dharmic reformative moves by Gandhi, Vivekananda and others are also good addition in this regard. Darsana, as critical enquiry, has never stood against dharmic cetana (moral awareness). The significance of moral sense is never belittled in the Indian philosophical tradition. It has been well stated that dharma is under all circumstances to be preferred Even it is held that dharma is the supreme aim. This clearly vindicates that dharma is held as fully autonomous and is not controlled by any higher principle, spiritual or theological entity. Dharma is secular and that is now it is relevant in all ages.

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The Concept of Dharma: A Reappraisal 113 References 1. Chambers concise 20th Century Dictionary, Indian reprint 1991, p. 262 (Dharma as righteousness that underlies the law). 2. Mr. M. Hiriyanna. (Outlines of Indian Philosophy, London: George Allen and Unwin Ltd. 1958, p. 24) holds that philosophy in India is neither mere intellectualism nor mere moralism. Its goal transcends both. To him, logic and ethics are, however, the sole means of approach for the realization of the goal. But this view of the learned scholar is not convincing. For, neither morality nor logic can be viewed as means to some transcendent goal. Both the disciplines are free and autonomous. In classical Indian philosophy, dharma too is viewed in terms of its independence. It is never a handmaid of theological obscurantism. Theistic doctrines are advanced for the set of people who all at once cannot comprehend the implication of moral discipline. So, in certain cases, spiritual notions are introduced as a mean for moral comprehension which virtually is held as the goal. But it should be noted that morality and spirituality are not necessarily related. So also the case goes with the independent character of logic and reasoning. Revealed text, however, respectable that may be from spiritual angle, must have to be assessed by the cannons of independent reasoning. Thousand scriptures cannot change a pot into a piece of cloth. 3. Vide his Srimad-bhagavadgita (with Oriya translation, independent commentary (bhasya) and introduction (pithika), fourth edition, Cuttack Sathi Prakashana, 1999. 4. Vide Ekamra Purana where Siva is identified with Surya and there is the prescription of one pair of composite Lord. A temple representing this Cult is located at Bhubaneswar (Bhaskareswar mandir) 4. Apastamba-dharma-sutra (Mysore Oriental Library end.), IXXIV. 23. 6. Ibid., I. xx. 3-4.

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Sramana, Vol. 58, No. 1 January-March 2007 CAN THERE BE A CHOICE BETWEEN RELIGION OR NO RELIGION Dr. Kanchan Saxena* Religion has always been the subject of much controversy. But recently this controversy has become greater. Some say religion is the panacea for all the ills of life. Some say religion serves no useful purpose : it is the opiate of the people, it is a tool in the hands of the higher classes to exploit the mass, to keep them under subjection. There are two forms of religion; General and Particular or Sectarian. The general concept of religion is based on virtues and values" The right conduct and dutifulness". The word religion in its etymological meaning also stands for the unity and compassion. The very function of religions to unite the persons with their fellow being, with nature and with the divine forces. It is the only sectarian or particular concept of religion which has made the men incompassionate and intolerant towards each other. The term 'General' and 'Particular' were brought into use to make a distinction between the two forms of religion, not to divide human beings with each other. Today, religion is found as a great social evil and a great danger to world peace and humanity. Religion is so often being misunderstood with sectarian religion that it will be more correct to say that the world religion today stands only and only for it's communal nature which has become an instrument in the hands of wicked persons who use it only for their vested interests, exploit * Reader, Department of Philosophy, Lucknow University.

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Can There be a Choice between Religion or no Religion : 115 innocent persons and cash the feelings and emotions of the innocent human beings. All the living religions of the world today are dividing people and spreading communal hatred and violence, in spite of their role of uniting men with their fellowmen. Religion of the present world are fast loosing their religiosity. It seems spirituality has nothing to do with religious. According to Dr. Radhakrishnan, "Religions which are insensitive to human ills and social crimes do not appeal to the modern man. Religions which make for division, discard and disintegration and do not foster unity understanding and coherence, play into the hands of the opponents of religion".! . Each particular religion defines religion in its own way-in terms of its creeds and dogmas. But such a definition represent a partial aspect of religion-if it does that much even, and in the very nature of things it is not real religion. Christianity says one thing about religion, Islam interprets it in another way, Buddhism raises an altogether different note, and Hinduism has its own views about it. The result is that those who have little or no interest in religion are in great dismay : they want to keep themselves at a safe distance from any religion whatsoever.2 Recent age is an age of science and technology and we can not be called upon to accept incredible dogmas or exclusive revelations. The modern man who ventilate their opinion perhaps talk against religion than for it. They are aggressive in their attitude desiring to suppress or crush religion altogether due to the wrong and incorrect picture of religion But still religion persists. It is changing colours, taking new forms but it is not dead, not it can die. Religion is an intrinsic element of human nature. It is the differentiating characteristic between men and animal. Religion has been one of the most powerful factor in the human history. In the words of Comte "Religion embraces the whole of existence and the history of religion resumes the entire history of human

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116 : Sramana, Vol 58, No. 1/January-March 2007 development". Religion makes a man hopeful towards a life of peace and eternal bliss. It purifies our instincts and regulate our conduct. Consequently religion can be accepted as a regulating force in the lives of human beings. Prof. E. O. James has rightly said, "At every crisis, personal or collective religion is called in aid to prevent disintegration, strengthen the bonds of human cohesion and cooperation, and sanctifying human life and conduct."3 So, the importance and utility of religion cannot be denied. The question is what kind of religion ? It is a religion of love and brotherhood or power and hate. Secular ideologies ask us to worship wealth and comfort class or nation ? Therefore the question is not religion or no religion, but what kind of religion. There may be agreement and disagreement regarding the option between religion and no-religion, but there can not be any second opinion regarding the promotion of love, harmony universal brotherhood and world-peace. There may be different ways and views for the same but it is undoubtedly accepted that the eradication of communal hatred, violence and establishment of world-peace cannot be conceived in the absence of world religion or unity of all religions. Galloway has said that "only that religion can be accepted as world-religion which influence the conscience of human being irrespective of the division of class and caste. "4 As it has been mentioned that the idea of a world-religion and unity of all religions are very much needed for the establishment of peace and harmony at global level. Let us consider the various options available for the creation of world religion or unity of all religions. In this regard three different view have been suggested by the philosophers : A. Select anyone religion (Sectarian) of the time as a universal or world religion. B. Creation of a new world religion fundamentally different

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Can There be a Choice between Religion or no Religion : 117 from all the existing religions of the world. C. Creation of a new world-religion on the basis of some common characteristics of all the living religions. Now, the task before us is to examine all the three possibilities. If we analyse and examine the first view we would find that the followers of all the living religions would like to prove their own religion as the best religion of the world and also as the only deserving religion accepted as the universal religion. In this context I would like to quote the views of some Indian and Western thinkers. For example, W.E. Hocking a Christian thinker has announced that the Christian religion has all the qualities of universal religion and it will definitely play an important role in the eradication of social and religious evils. George Galloway is also of the same opinion. He said that only three religion of the world deserve to be universal religion. Buddhism, Islam and Christianity, but Christianity is best in comparison to Islam and Buddhism. Dr. S. Radhakrishnan an Indian thinker in the similar way had tried to prove Hinduism as the best possible example of world-religion. In his book 'Eastern Religions and Western Thoughts' has presented Hinduism as a universal religion on the basis of its tolerance and generosity. Further he has tried to prove Vedantic religion as the most important universal religion for the mankind. 8 Actually, the followers of all the religions accept the supremacy of their own religion and may also claim it as one of the best choice for world-religion and peace. But this situation further dwells us in the state of conflict and communal hatred, so this option can not be accepted on rational grounds. The second option i.e. creation of a new world-religion is also not convincing to our mind as the creation of such a religion different from all the existing religions will only add a new name in the current list and will not serve our purpose in any way, as it will also create the same problems of communal hatred and

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118 : Sramana, Vol 58, No. 1/January-March 2007 rivality among the human being. Further, it is also very difficult and impossible possibility that all the existing religions of the world unanimously accept any new religion as world-religion. As far as the third option is concerned, which is based on the common elements of all the religions, may or may not be willingly and voluntarily accepted by all the religious persons. Having a critical analysis of this view we may say that the theoretical possibility of this view is no doubt feasible but about practical feasibility we may not be very sure. On this particular point philosophers and scholars have two different opinions. A. According to the first view this approach can be easily accommodate as faith in the supernatural existence is a common phenomenon of all religions. But having a close observation of this fact leads us towards the conclusion that is also an incorrect and improper view as many religions like Jainism, Buddhism and Confuscious religion don't have faith in any super natural power. Consequently it is also neither correct nor acceptable. B. The second view regarding the last option is the the idea of world religion on the basis os common characteristics among all religion is based on the value perspective of the religion. Comparatively to the first one this second view it widely accepted and welcomed. The supporters of this view accept moral values and virtues as the common element found in all the religions. They have faith in the equality of all religions. Swami Vivekanand has said," All evils come relying on difference. All good comes from faith in equality."9 The frontier of this view also opined that till the absence of ethical character no religion can be survived. So, we must accept the idea of world religion on the basis of moral character of religion. The opponents of this view have rejected this idea by saying that these moral virtues and values can be accepted without being

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Can There be a Choice between Religion or no Religion: 119 religious as morality is independent from religion. They further claim that his interpretation of world-religion may be the definition of universal morality but not of the universal religion. According to them faith in the supernatural power and religious rituals are the necessary components of religion, in the absence of theses religion will lose its originality, peculiarity and dignity. My observations regarding the possibility of world-religion and peace is some how affirmative and based on a positive approach towards the religion. This approach in its essential nature is ethical and value based. Hoffiding has rightly defined, "religion as a faith in the conservation of values."10 I think no religion can survive in the absence of virtues and values. According to Prof. Flint, "there can be no religion where feeling and affection are not added" "Mathew Ornold has also defined, "religion as morality touched with emotions' The ethical or the moral aspect of all the particular religions can be accepted as a uniform or common characteristic of all religions. We have seen earlier that the opponents of this view have rejected this idea on two grounds: one is that morality independent from religion and the other is that morality based concept of world-religion can be treated as worldmorality not as world-religion. As a response to these objections I would like to mention three arguments in support of my thesis: 1. Firstly, if the spiritualistic and ritualistic part of religion creates hatred, violence and conflicts among the human beings and is a danger to world-peace and unity, we should outreadly reject this. We have to seriously think whether;' Theistic and ritualistic religion is acceptable at the cost of world unity and peace ? 2. Secondly, if morality based world-religion is treated only as world morality, then I would like to prefer the practice of this kind of religion without assigning any name to it or call

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120 : Sramana, Vol 58, No. 1/January-March 2007 it simply as humanitarian religion not the humanistic reli gion. 3. Last, but not the least that the other suggestions for the possibility of world-religion given by various philosophers and religions thinkers are based on "Respect towards all the religion" and the Religious tolerance are also virtues and values based resolutions for the problem of religion and world-peace. Consequently, it would be well-accepted and welcomed concept of the world-religion for the promotion of peace and harmony at the global level and to unite the people worldwide. References 1. Radhakrishnan, S. Indian Religions, p.8. 2. Swami Pavitrananda; Modern man in search of Religion, p. 61. 3. Zames E.O., History of Religions. 4. Galloway, G; The philosophy of religion PP 138 and 147. 5. Hocking, W.E. Christianity and the faith of the coming civilization, Tibbert Journal, Vol.-54, 1955-56 p. 346. 6. Galloway, G; The philosophy of religion, pp 146-147. 7. Radhakrishnan, S.; Eastern religions and western thoughts. 8. Radhakrishnan, S; The Hindu View of life, p. 23. 9. Swami Vivekanand, Caste, Culture and socialism pp. 12,13. 10. Hoffiding, The philosophy of religion. 11. Flint, Theism, p.2.

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Sramana, Vol. 58, No. 1 January-March 2007 THE INFLUENCE OF JAINISM ON AKBAR, THE MUGHAL EMPEROR Nirmala Gupta* Akbar, the great Mughal ruler, was born in Amarkot of Sindh. He was a mixture of three distinct stains of foreign blood, the Turk, the Mongol and the Persian, who changed the course of history. A great man, of great age, who believed in the sanctity of all the religions. He was a liberal and a tolerant king and the originator of Indo-Muslim culture, which reached to it's zenith in his regime. He believed in the theory of "No worship of God is equal to the service of Mankind." Akbar, with his deep interest in comparative religion, was naturally anxious to know the principles and doctrines of Jainism. For many years he felt the insufficiency of Islam for being a national religion of India with it's vast Hindu population. Struggling through the conflicting opinions that he received from the leaders of various faiths, whom be summoned to his Ibadat Khana at Sikri, Akbar reached to the conclusion that every creed had something to teach and that the spiritual doctrine is one that is based on rationalism. His sensitive and inquisitive nature, his great legacy, Indian circumstances and his matrimonial alliances with the Hindu-princess, had great effect in shaping his religions and secular policies. Moreover, for this purpose, he made a clear and careful examination of all the doctrines, Hindu, Jaina, Zoroastrian, Christianity and Islam. He had a firm belief that all the religious of the world teach something new and lead to some goal. He had acquired good knowledge by listening the religious discourses in the religious assembly. He showed equal favour and * Reader in History, M.M.V., B.H.U., Varanasi.

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122 : Sramana, Vol 58, No. 1/January-March 2007 , intimacy to all the religious sects. Du Jarrie writes; "Every one believed that the King was on his side." So was the case with the Jaina Gurus. Agra was the centre of Jainism. So he came in contact with the Jaina Gurus. The Emperor's relationship with the ruling house of Amber and his earlier pilgrimage to Ajmer grave him an opportunity of coming in contact with Jaina Acaryas of Gujarat. His contact with the Jaina religious leaders, which was established in 1582 and lasted for over twenty years, profoundly affected the policy of the Emperor, whose successive orders in support of the Jaina doctrine of ahinsa and against the destruction of animal's life reminds us of the rock-edicts similar lines engraved 1800 years before him by the great Buddhist Emperor Asoka. The first recorded Jaina scholar at his court is said to have been one Buddhi Sagar of Tapa-Gachha, who had a religious disputation with Sadhu Kirti; another Jaina scholar of Kharatara-Gachha and a disciple of the more celebrated Daya Kalasha in 1568 A.D.; a third Jaina teacher of that period acquainted with Akbar was Padma Sundar of Tapa-Gachha'. So, it is easy to conclude that Akbar must have come into touch with Jaina scholars before 1568. Abul Fazl also testifies to the presence of Jaina Sewaras or Svetambara and Yatis (Jaina hermits) in the religious assembly hall during the years 15781579.2 In 1582, soon after the Kabul expedition, Akbar ordered Shihauddin Ahmad Khan, the then Viceroy of Gujarat, to send Hira Vijay Suri, of whose severe penances, holiness and learning he had heard. Hira Vijay Suri visited the royal court with much hesitation. He looked upon the events as they were likely to be of benefit for the Jain religion and community. On the way he was given grand welcome and was presented with large funds, palanquins, horses, elephants and other objects of comfort for him and his party. He sent some of his disciples headed by Vimal Harsha Upadhyaya to Fatehpur Sikri. Later on, he granted leave to Vijaya Sen Suri, his

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The Influence of Jainism on Akbar, The Mughal Emperor : 123 chief disciple to go back to Kathiawar to carry on his duties in his absence. The famous Guru reached Sikri on June 7, 1583, with sixty seven monks, and was taken in a procession to the Jaina Upasraya in the town. Hira Vijay Suri first visited Abul Fazl and then was introduced to Akbar, who was profoundly struck by his learned discourses. Abul Fazl made a careful study of the doctrines of the Sewaras or Svetambara Jains, but was unable to obtain equally satisfactory information about the Digambara or Nude Sect. The Jain leader remained in constant touch with Akbar for about two years until his departure from the court in 1585. Akbar thus acquired a first hand knowledge of Jaina doctrine, rites and festivals. He was so much influenced by the character and personality, learning and saintliness of Suri that he bestowed upon him the title of 'Jagat Guru' or World Teacher. His name has been among twenty one first rate scholars and thinkers of Akbar's court who were supposed to know the mystic rise of both the worlds. The Emperor pressed him to ask for a boon. He appealed to the Emperor, to cultivate non-injury (Ahimsa) to living beings and to show compassion to animal life, to release prisoners and caged birds and to stop killing of animals consequently. Akbar released many prisoners and issued farmans prohibiting animal slaughter for twelve days every year during the Jaina festival of Paryusana in six, out of twelve provinces of the empire, where the Jains lived. This farman was issued, in June, 1584. He also issued orders confirming the abolition of jeziya and pilgrim tax, both for Hindus and Jains, in Gujarat and Kathiawar. The disobedience to this order was made a capital offence. An inscription in Prakrit on the porch of Adiswara temple on Shatrunjaya hill at Palitana, dated 159394, records the achievements of Hira Vijaya Suri, while he was at the imperial court. 10 It is also said that after the death of Guru Hira * Vijay Suri, Akbar granted several bighas of land for the erection of stupa in memory of the deceased leader." The other important Jaina monk, named Shanti Chandra,

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124 Sramana, Vol 58, No. 1/January-March 2007 stayed at the imperial court. He composed a panegyric on Akbar, describing the Emperor's pious works done under the influence of Hira Vijay Suri, called 'Kriparasa-Kos'. Shanti Chandra left the court in 1587. Akbar granted him a farman again confirming the abolition of jeziya and prohibiting animal slaughter on the specific days.12 In 1590 a farman was issued to Governor of Gujarat that no one should be permitted to interfere with Jaina temples and no non-Jaina should lodge in them. It further says that there should be no hindrance in the way of their repairs and that no one should ill-treat the Jains under the wrong notion that they practised magical art. IN 1592, he issued another farman, for Hira Vijaya Suri, addressed to the governors of Malwa, Agra, Lahore, Multan, Ahmedabad and all the rest of the provinces to the effect that the hills of Siddhachal, Girnar, Taranga, Keshrinath and Abu (all in Gujarat), the five hills of Rajgir and the hill of Sammet-Sikhar or Parswanath in Bengal, together with all the temples and kothis at the foot of these hills and likewise in other places of pilgrimage of the Svetambara Jains should be handed over to them." 14 13 When a daughter was born to Prince Salim, Akbar was told that the constellation under which she was born augured ill for their father. Bhanuchandra suggested the performance of certain Jaina rituals which would effectively avert the evil. Accordingly, elaborate arrangements for the same were made at the Jaina upasraya, and the ceremonies were witnessed by the Emperor and prince Salim, who both attended with the members of the court. Another incident mentioned in the Jaina poem in that Akbar desired to have the title of 'Upadhyaya' bestowed on Bhanuchandra, but being told that the privilege of granting the same was vested in the head of the Jaina church, Abul Fazl was ordered to write to Hira Vijaya Suri to confirm and make valid this title, and the acarya willingly sent a letter to the effect. When Akbar went to Kashmir in August, 1592, Bhanuchandra accompanied him on feet, and it was at Shrinagar that he requested the Emperor to remit the tax on

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The Influence of Jainism on Akbar, The Mughal Emperor : 125 pilgrims visiting Mount Shatrunjaya. Such was the imperial esteem for the Jaina-teacher that Akbar made a special halt for three days when crossing the Pir Panjal pass to enable Bhanuchandra, whose feet had get in flamed during the journey, to recover. 15 Some details of Bhanuchandra's stay at Akbar's court are given in the Jaina biographical poem, called 'Bhanucandra Carita,' written by his disciple Siddhichandra. Akbar extended his favours equally to the leaders of the Kharatara Gaccha sect also. In 1591, he invited Jinachandra Suri, the head, to come to the court through Karam Chand, a minister in Bikaner state. The reputation of his learning and erudition, asceticism and saintliness spread to the most of the part of the country. Jinachandra accepted the invitation and reached Lahore on 14th Fe. 1592. Thirty one monks accompanied him, prominent among whom were Jaya Soma and Kanak Soma, and many others. He was given a royal welcome, on behalf of Akbar, by the Jaina community and the public of Lahore. Mahim Raj, the notable Follower of this sect, in cooperation with Karam Chand, tried to make his reception as magnificent as it could be, Akbar was profoundly struck by his religious discourses. During his one year's stay at Lahore, the Guru came into close contact with Akbar and explained to him the meaning and significance of Jainism in general and that of Khartara Gachha in particular. When Jinachandra Suri came to know about the demolition of Jaina temple at Dwarka, he brought this grievance to the Emperor's notice and secured from him an order for the protection of Jain temples and places of pilgrimage. Before starting on his second expedition of Kashmir in August, 1592, Akbar issued, at Jinachandra's request, a farman to all the provinces of the empire prohibiting the slaughter of animals for seven days every year from 9th of the bright half of the month of Asadha to the 15th 16 It was at the personal request of his follower, Karam Chand, that Akbar made over to him, about a thousand metal images of Jaina

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126 : Sramana, Vol 58, No. 1/January-March 2007 Tirthankaras that Tarsum Khan had seized at Sirohi in 1577. On his personal request, the Emperor ordered the Governor of Gujarat for the protection of Jaina temples and places of pilgrimage in that province was also complied with.!? After returning from Kashmir, in 1593, Akbar conferred on him the high sounding title of 'Yugapradhana' (Lord of the age). This occasion was celebrated with pomp. 18 An inscription in a temple on Shatrunjaya hill confirms the grant of this title and the concession made by this farman." It is also surprising that the name of Jinachandra Suri is not mentioned in the list of scholars and saints of Akbar's reign in the Aine Akbari. 20 It seems that the triumph and influence of Khartara Gachha in the Mughal court was not relished by his principal pontiff of rival Tapa Gachha. That is why Hira Vijaya Suri deputed his ablest disciple Vijaya Sen Suri. It was expected that he will re-establish the sect in the estimation of Akbar. He was not a good organizer, but under his inspiration a series of Jaina temples was built. According to the instruction of his Guru he set out for Lahore accompanied by 100 Monks. He reached Lahore in 1593, May 31 and was cordially received by the Emperor.21 He stayed in the Mughal court for two years, and must have held many discussions with Akbar. Akbar was impressed and he conferred him the title of 'Kali Saraswati 22 It is said that the influence greatly exercised by the Jaina monks made the Brahmins jealous. Therefore, they with the help of Raja Ramdas of Amber charged them with disbelief in God. At last this problem was to be solved under the auspices of Abul Fazl and the Jaina Acarya. They made it clear that the Jaina conception of Godhood was like the one expounded in the famous Samkhya philosophy of Hindus.23 One of the disciples of Vijaya Sen Suri was Nandi Vijaya, who was given the title of 'Khush-Faham'.24 Due to the serious illness of his guru, Vijaya Sen Suri, Nandi Vijaya had to leave the royal court. But, before leaving the court he was

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The Influence of Jainism on Akbar, The Mughal Emperor : 127 able to induce Akbar to issue orders prohibiting the catching of the fishes in the Indus river for four months.25 Some of the prominent Jaina monks continued to reside at the court after the departure of Vijaya Sen Suri to Gujarat. Bhanu Chandra continued to be a constant companion of Akbar until the latter's death in 1605. Another famous Jaina monk Siddhi Chandra stayed at the court and wrote many Sanskrit works, including the well known 'Bhanucandra Carita' which throws welcome light on the aspect of Akbar's court life. He studied Persian at the suggestion of Akbar, so that he could read the religious and secular literatures of Persian. It is also said that after his recovery from serious illness, the Emperor distributed 500 cows as a charity to the Jaina monks. But, Abul Fazl speaks of various kinds of charity and does not specifically record the giving away of 500 cows.26 It is also believed that the two Jain Monks, Bhanu Chandra and Siddhi Chandra, accompanied the Emperor on his third visit to Kashmir in May, 1597. They also joined Deccan expedition and the siege of Asirgarh. According to Jaina accounts both, Bhanu Chandra and Siddhi Chandra, went with Akbar to Burhanpur, finding no Jaina shrines in the city. The two monks obtained the Emperor's sanction for their erection, with the result that many temples and upasrayas were constructed by wealthy Jains.27 It is also said that when Siddhi Chandra came to know about the demolition of Jaina temples at the foot of Mount Vimala (Shatrunjaya), he at once proceeded to Akbar, and succeeded in getting imperial orders issued for preventing the sacrilege. It is also said that when Vijaya Sen Suri came to know that no new temple could be erected on the hill of Shatrunjaya, he wrote a letter to the Upadhyaya pointing out that if this state of affairs continued, the hill held so sacred by the Jains would have little significance for the community in future, "For the old temples would crumble down with the lapse of time and no new ones would take their place." Bhanu Chandra and his disciple, thereupon, both approached the Emperor, and induced

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128 : Sramana, Vol 58, No. 1/January-March 2007 him to send forth orders allowing the erection of new temples on the hill.28 At the time of Akbar's death both, Bhanu Chandra and Siddhi Chandra, were present at the court at Agra.29 The long inspiring contact with the Jaina monks, which had begun in 1568 or even earlier, lasted till the death in October 1605 a period of 37 years during which Akbar always had some Jaina scholar or other at his court. There is no doubt that in their company Akbar acquired adequate knowledge of Tapa Gachha and Kharatara Gachha sects. The everlasting influence of Jainism on Akbar can be seen in issuing the royal farmans for the safety of Jaina temples and Jaina monks. The extraction of jeziya was also abolished. The principle of Ahimsa had an abiding effect on his life. There is no doubt that it was under the influence of the great Jaina leader that Akbar practically gave up his favourite sport to which he was deeply attached and gave up non-vegetarian food. Jahangir writes, in his autobiography, about the austerities practised by his revered father. Out of which one was the non-eating the flesh of animals. He writes : "During three months of the year he ate meat, and for the remaining nine contended himself with Sufi food, and was no way pleased with slaughter of animals on many days, and in many months this was forbidden to the people. "30 Badaoni also writes : "His majesty abstained altogether from meat, as a religious penance, gradually extending the several fasts during a year over six months and even more, with the view of eventually discontinuing the use of meat altogether. "31 Abul Fazl also supports this view and says : "If His Majesty had not the burden of the world on his shoulders, he would at once totally abstain from meat. "32 Akbar himself used to say that in his childhood he found that meat preparations were tasteless. "I took this to indicate a necessity for protecting animals, and I refrained from animal food."33 Abul Fazl also gives details of the stringent orders that the Emperor promulgated early in 1581, in which killing of animals were prohibited. He further says that these ordinances were not obligatory, but the

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The Influence of Jainism on Akbar, The Mughal Emperor : 129 Emperor tried to follow them personally, and some other persons, who liked to please him, followed his footsteps. 34 The history of the Jaina mission at the Mughal court leaves little double about the profound influence on Akbar's ideas and domestic policy exerted by the doctrine of Ahimsa, mainly inspired by Jains. It is also fair to say that the belief and practices of Akbar were not influenced by Jainism alone, but Hinduism had an undoubted share. References 1. A.L. Srivastava, Akbar the great, Vol. I, p. 243-244 2. Abul Fazl, Ain-e-Akbari, Tr. Eng., Vol. III, Jarrett and Sarkar, Cal., 1948, p. 253. 3. Ain-e-Akbari, Vol. I, p. 608. 4. Proceedings of Indian History Congress, Cal., 1939, p. 1061, Fnot 4. 5. Ibid, p. 1061-1062; M.S. Commissariat, A History of Gujarat, Vol. II, 1957, p. 229-230. 6. Ain-e-Akbari, Vol. III, p. 210. 7. Commissariat, Vol. II, p. 231. 8. Ibid, p. 231. 9. Smith, Akbar, p. 167. 10. J.M. Shelat, Akbar, Bombay, 1964, p. 235. 11. Bhanucandra Carita, Ed. Mohanlal Desai, (Sindhi Jain Granthamala) introduction. 12. Srivastava, Akbar, Vol. I, p. 246; Commissariat, Vol. II, p. 232, Fn. 8. 13. Ibid, p. 246-247; Ibid, p. 232-233. 14. Ibid, p. 233-234; PIHC, 1939, p. 1062-1065. 15. Bhanucandra Carita, Introduction, p. 30, 33, 36-37. 16. Srivastava, Akbar, Vol. I, p. 366. 17. Ibid, p. 366. 18. Bhanucandra Carita, p. 31, fn, 38. 19. Shelat, Akbar, p. 225-226. 20. Ain-e-Akbari, Vol. II, Tr. Jarrett and Sarkar, Cal., 1949, p. 236-237. 21. Commissariat, Vol. II, p. 236-237. 22. Indian Antiquary, Vol. XI, 1882, p. 256.

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130 Sramana, Vol 58, No. 1/January-March 2007 23. Commissariat, Vol. II, p. 237; Srivastava, Akbar, Vol. I, p. 368-369] 24. Ibid, p. 237. 25. Srivastava, Akbar, Vol. I, p. 368. 26. Abul Fazl, Akbarnama, Vol. III, Tr. H. Beveridge, p. 713; Bhanucandra Carita, Introduction, p. 42 and note 59. 27. Commassariat, Vol. II, p. 240. 28. Bhanucandra Carita, Introduction, p. 43-45 and notes. 29. Srivastava, Akbar, Vol. I, p. 369. 30. Jahangir, Tuzuk-e-Jahangiri, Tr. Roger and Beveridge, Vol. I, p. 45. 31. Abdul Qadir Badauni, Muntakhab-ut-Tawarikh, Vol. II, Tr. Lowe, p. 331. 32. Ain-e-Akbari, Vol. I, Tr. Blochmann, p. 64-65. 33. Ibid, Vol. III, Tr. Jarrett, p. 446. 34. Akbarnama, Vol. III, Tr. Beveridge, p. 333-334. *

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sramana, Vol. 58, No. I January March 2007 THE CONCEPT OF MIND IN WON-BUDDHIST PHILOSOPHY AND YOGA Prof. Soon-Keum Kim* Here, I would like to discuss a comparative work between the two traditions, Yoga and Won Buddhism with regard to the concept of mind (Citta). Since Yoga Philosophy lays a special emphasis on the function of mind amongst Indian philosophical tradition. I think that this is somehow a spontaneous manner in terms of different stages of attainment as one gradually goes up to one's own true nature. The philosophy of Won-Buddhism in Korea gives much stress on the function of mind as well in some other aspects. One must scrutinize one's action or reaction of mind in response to mental sphere in every moment, so that he can train oneself to lead the way of path to become a living Buddha in daily lives. I will introduce a short history of Won-Buddhism at first. Doctrine of Won-Buddhism, the concept and function of mind in WonBuddhist philosophy, the concept and function of mind in Yoga Philosophy, and finally a different viewpoints of the two in regard to the function of mind will be followed. 1. Short History of Won-Buddhism Won-Buddhism is one of the most active new religions of Korea. As its name indicates, it has close ties to Buddhism. It also differentiates itself from traditional Buddhism in certain aspects * Dept. of Korean Culture, Head of Yoga Studies in Graduate Course, Wonkwang University, Korea

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132 : Sramana, Vol 58, No. 1/January-March 2007 while the founder of Won-Buddhism, Sot'aesan, regraded Sakyamuni Buddha as "the sage among sages" and the "fountainhead" of his new religion, he strongly denounced some aspects of Korean Buddhist practices. The founder of Won-Buddhism is park Chung-bin(18911943). better known by his Dharma name, Sot'aesan. In his boyhood and into his early adulthood, Sot'aesan had many spiritual questions, which his confucian schoolmaster was unable to answer. Sotaesan's inability to find a teacher who could answer his questions was a recurring theme into his early adulthood. He even sought the help of Mountain Spirits for five years, but to no avail. According to the History of Won-Buddhism, "During his search for religious guru, he encountered Taoist sages, Samanas and other religious figures," but could not find an appropriate spiritual master." Sot'aesan decided to give up the search and practice meditation without guidance from any particular teacher. After four years of self-guided meditation that was very much ascetics in nature, he finally realized enlightenment on April 28, 1916. The beginning of Won-Buddhism as a religious movement is very unique. According to the tradition. Sot'aesan started his religious movement with a community-based farm project, known as the "Embankment". In 1918, Sot'aesan organized his community to portion off a large area of brackish tidal land near the southwestern coast of Korea and turn it into fields. After a year of work, the project was finished. This gave solidarity to the new followers and also would provide revenue to the organization in times to come. Today, Won-Buddhist mission teaches several foreign countries all over the world. There are 22 Won-Buddhist temples in USA, 12 in Europe, 6 in Japan, 8 in China and 1 in Nepal as well.

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The Concept of Mind in Won-Buddhist Philosophy : 133 2. Doctrine of Won-Buddhism A central doctrine of Mahayana Buddhism is the idea of tathagata-garbha (Tathagata's Womb), which says that all sentient beings intrinsically have Buddha-nature. Buddha nature here is understood as the ultimate truth, the ground of being. Won-Buddhism calls this Buddha-nature Irwon (perfect roundness). Irwon is nothing other than the Dharmakaya Buddha as the basis of our nature. While we are all inherently Buddhas, there are very few who actualize this. Hence Buddhist cultivation is needed to actualize what we already are. We do not merely follow the teachings of the historical Buddha but attempt to awaken ourselves, thereby becoming Buddhas ourselves. Past and present religious teachers or founders are merely those who guide us in finding our own true nature. The purpose of Buddhist practice according to Sot'aesan is with every action to "bow" to and worship the essence of what we already are, to our Buddha-nature, of to what Won-Buddhism refers to as the Dharmakaya Buddha within us. The round symbol in Won-Buddhism is a tangible means of worshipping Buddhanature, the nature of reality and our own nature as well. The doctrinal system of Won-Buddhism, which reveals how to carry out the essential ways of human life and practice, aims to build a vast and immeasurable paradise through the four principles, right enlightenment and right practice, awareness of grace and requitals of grace, practical application of the Buddhadharma, and selfless service to the public. 1. The main doctrine of irwon, the Dharmakaya Buddha, consists of the Gateways of Faith and Practice. The Fourfold Grace and the Four Essentials lead followers through the Gateway of Faith based on retribution and response of cause and effect. The threefold Study and the Eight Articles lead

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134 : Sramana, Vol 58, No. 1/January-March 2007 followers through the Gateway' of practice based on true voidness and marvelous existence. 2. The Gateway of Faith based on retribution and response of cause and effect has its essential principles gratitude to the Fourfold Grace of heaven and earth, parents, fellow beings, and laws, which are the tangible reality of irwonsang, the Dharamakaya Buddha. In additior., as a principle it holds to create a peaceful and joyful world by carrying out the Four Essentials. This ultimately shows the way to a world of equality : developing Self-power, the wise one first, educating other's children, and venerating the public spirit. These principles are considered the essential ways of human life because they are necessary to follow along the path of life as a human being. 3. The Gateway of Practice based on truc voidness and mar velous existence reveals the way of study and resembles the model of irwonsang, the Dharmakaya Buddha. The Eight Articles : practicing belief, zeal, questioning, and dedication and abandoning unbelief, greed, laziness sand foolishness, are the fundamental force driving the Threefold Study : cultivating the spirit, inquiry into numan affairs and universal principles and choice in action. These are the way of practice to lead the Won-Buddhist to Buddha-hood. These principles are considered the essential ways of human practice because they are necessary for all people to follow along the path of religious practice. The Great Master Sot'aesan, proclaiming the Doctrinal Chart as follow.'

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The Concept of Mind in Won-Buddhist Philosophy : 135 Awareness of Beneficence and Gratitude Right Enlightenment and Right Practice The Way of Faith based on Cause and Effect Reward The way of Practice based on True Emptiness and Marvelous Existence Fourfold Beneficence Threefold Practice Irwon is Dharmakaya Buddha; it is the original source of all beings in the universe, it is the mind-seal of all Buddhas and sages, and it is the original nature of all sentient beings. Beneficence of Heaven and Earth Mental Cultivation Inquiry into Facts and Principles Mindful Choice in Beneficence of Parents Beneficence of Brethren Beneficence of Law Action Four Essentials Eight Articles Versc on Truth Cultivation of Self-reliance The Wise One as Standard Faith, Zeal, doubt Sincerity Education of the Children of others Veneration for Those Unbelief, Greed, Laziness, Delusion Dedicated to the Public Gratitude as Offering to Buddha Practice of Son in Motion and at Rest Everywhere the Image of Buddha Every Act as offering to Buddha Being turns into non-being and non-being into being. turning and turning to the ultimate; then,Being and non-being are both void, yet the void is also complete. Timeless Son Placeless Son Selfless Service for the Public The Doctrinal Chart Practical Application of Buddha Dharma

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136 Sramana, Vol 58, No. 1/January-March 2007 3. The Concept and Function of Mind in Won-Buddhist Philosophy To practice Threefold Practice and Fourfold Beneficence, Won Buddhism stress on practicing training of mind, which is the most important way to lead the awakening life in daily experience. Won-Buddhist philosophy categorizes mind sphere under the three stages of being; nature, spirit, and mind. Nature is equivalent in meaning to Purusa. We can find many of the same concept in WonBuddhist canon as follows. The Great Master said, "Originally, human nature contains no good or evil elements..... is perfect and complete, utterly impartial and selfless"2 "When the nature of a person is in a state of being quiet, neither good nor evil exist. Once the nature of a person is stirred or agitated it becomes either good or evil."3 "We call our human nature a Mind-field, because the occurrence of good or evil in our mind, in which originally no sense of discrimination or attachment abides, is just like the growing of crops or weeds in a fields..." The observation shows that there is hardly no differences between Nature in Won Buddhism and Purusa in Yoga. Spirit is relating to doer of one's action. The Great Master said, "We need clothes, food and shelter for our physical life, but concentration, wisdom and practice are more important because the spiritual life controls our physical lives..."5 "Having been attracted by these dazzling materials, our spirit becomes extremely feeble, losing dominance over and becoming the slave to material things..." "The most effective ways to attain the power of cultivating spiritual stability through motion and quietness are, first, while you conduct yourself, do not commit yourself to such things as will disturb your spirit or rob you of it."7 Reaching a conclusion that spirit as actively subjectivity and has a attribute of mind as well. The Great Master says, "You disciples, therefore, enlighten yourselves again and become the

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The Concept of Mind in Won-Buddhist Philosophy : 137 master of all Law by learning diligently how to use your minds"8 "Our mind realm is originally serene, peaceful, bright and clear, but the troops of selfish desire make the mind realm dark, impure, complicated, confused and almost without peace for eternity."9 The way of practicing mind for Won-Buddhist indicate in terms of "The Essentials' of daily practice as follows. 1. The mind-ground is devoid of disturbance by nature, how ever, disturbances arise in response to mental spheres; hence, let us nourish the calmness of self-nature by keeping disturbances from arising. 2. The mind-ground is devoid of delusions by nature; however, delusions arise in response to mental spheres; hence, let us brighten the wisdom of self-nature by keeping delusions from arising 3. The mind-ground is devoid of evil by nature; evil arise in response to mental spheres; hence, let us observe the precept of self-nature by keeping evil from arising. 4. Remove unbelief, greed, laziness, and delusions by means of faith, zeal, doubt, and sincerity. 5. Let us change the life of resentment into the life of gratitude. 6. Let us change the life of dependence into the life of self reliance. 7. Let us change those unwilling to learn into those who learn well. 8. Let us change those unwilling to teach into those who teach well. 9. Let us change those who do not have a public spirit into those who have it. 10 We can see that mind-field should be nourished, brighten, and observed, for the purpose of maintaining it completely. One must remove the adverse reactions (unbelief, greed, laziness, and delu

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138 Sramana, Vol 58, No. 1/January-March 2007 sions) and change the negative points into the positive ones according to Won-Buddhist teaching. It means that a mind should be kept in a state of it's own nature, if not, one must try to keep it in three states of mind. To maintain mind one should be able to remove the adverse reactions as well as change them into an ideal side according to the principle of Won-Buddhists. This fact presents a fundamental theory of mind-function in Won-Buddhism which is different from the one in Yoga. Sot'aesan shows that one should an endeavor to learn what one does not know from the wise one everywhere and every time. It guides us to the path of way to enlightenment and brighten wisdom step by step. One's mind being in the realm of which no difference between good and evil. But one's mind emerges in range from good to evil depending on the circumstances of occurring the mind. Since one must feed the seed of mind to developing good side from unbelief, greed, laziness, and delusions to faith, zeal, doubt, sincerity. One can enjoy one's daily life as a living Buddha through the turning and turning towards states of perfection according to the teaching of Sot'aesan, developing constantly the process of making one's mind in perfect like Irwonsang. Every transformation of action and turning process is being affected how to function one's mind in every moment. 4. The Concept and Function of Mind in Yoga Philosophy. While Samkhya philosophy assigns three functions to the mental bodymind (mana), intelligence (buddhi) and false knowledge (mithya-jnana). Vedanta adds a fourth element to this citta or conditioned consciousness. But ancient Yoga teachers collapse the category of the mental body with the mind and assign intelligence and false ego as aspects of that mind with the citta denoting the various states of the mana or mind. Yoga likens mana and citta with a lake, which is essentially calm and peaceful but whose basic tranquility is obscured by various insubstantial surface

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The Concept of Mind in Won-Buddhist Philosophy : 139 waves. According to the philosophy, there are only two ways of disturbing this serenity and engendering patterns of thought through sense perceptions (pramana ) and when our memory (smsti) gets triggered off. Depending on the degree of distraction, Yoga philosophy categorizes the mind under five stages of being: Ksipta or disturbed, Mudha or stupefied, Viksipta or distracted, Ekagra or concentrated and Niruddha or the absolutely balanced state of mind. The five Modifications of the Mind The Yoga system categorizes the vsttis or forms of thought into five sections : comprehension or Pramana, misapprehension or Viparyaya, conceptualization or Vikalpa, deep sleep or Nidra and memory or Smeti. The relationship between the Purusa and the ahankara has been brought out in a simile by the Sarnkhyaits as the between the lame (spirit) and the blind (body), the former riding on the latter. While the Purusa (atma) is the rider and the guide with vision, the body (aharikara) is the ridden, the beast of burden. The latter is for the former and not the other way. The aim of one's life is to proceed to atmahood gradually discarding the ahankarahood which is the human destiny. To effect such a separation of physical from the spiritual, mind plays an important role. Thus it is an instrument essential for reaching the final spiritual state though ultimately it is to be discarded. As opposed to this are the material -derived entities like external sense organs. These sense organs as well as the inner sense serve as instruments of perception. The external sense organs with their data from the external world transmit the impressions to the inner sense and from there they are conveyed to the self. Similarly for the internal experiences (psychological) the instrument is the inner sense from where the impressions are relayed to the Self. Self is thus the perceiver, cognizer, integrator of all impressions, a

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140 Sramana, Vol 58, No. 1/January-March 2007 thinker and a controller. Thus mind itself is allocated the role of a tool or a instrument without the final function of perception, thinking controlling and so on. In Yoga philosophy the term citta is used to denote the mind and buddhi. The vrttis are the disturbances that the mind is subjected to the ideas thoughts and other forces of the mind. 'Vrtti ' literally means whirlpool and nirodha signifies restraint or control. The Yoga recognize three types of concentration. Concentration of a passionate type as when fighting a mortal enemy-ksipta (wild); by an ignorant attachment or by instinct (pramudha); short term momentary type called vikalpta. In contrast to these three, there is one-pointed concentration (ekagra) on an object for a long time which can advance to a stage of nirodha (cessation of objects or vrttis). Yoga refers to an important characteristic of mind. It sometimes tends towards good and sometimes towards bad-liberation and samsara respectively. It is like a river-which flows both ways towards ill as well as towards good. The teleology principle of material Prakrti is to produce both these in man. The good part is never lost as it is mind's innate tendency to enjoy pleasures of life. This holds the key to yoga ethics that the desire for liberation is not motivated by any hedonistic (pleasure seeking) tendency but an innate tendency to take the path to liberation. It indicates that the individual has an innate power sakti stored up in the citta and one has to use it in such a way to lead on to the path of sreyasgood. This is the ultimate spiritual goal. (Das Gupta, 1969). Conclusion The concept of mind has been capturing in Indian philosophy since Vedic thinkers. Indian philosophy besides alluding to the nature of manas, its uses and abuses, treats it as an important investigative or a probing tool of the inner world of man. However the concept of mind reaches the acme of philosophical interest in Samkhya and Yoga.

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The Concept of Mind in Won-Buddhist Philosophy : 141 Mind is material in nature and serves as an instrument for external as well as internal sensations but the self is the ultimate substrate of knowing in Yoga. In Yoga philosophy the term citta is used to denote the mind and buddhi. The 'vrttis' are the disturbances that the mind is subjected to : the ideas, thoughts and other forces of the mind. 'Vstti' literally means whirlpool and 'nirodha' signifies restraint or control. Thus mind itself is allocated the role of a tool or an instrument without the final function of preperception, thinking, controlling and so on. As such Won-Buddhist philosophy takes the mind as the role of a tool or instrument without which the final goal of becoming a living Buddha, but to no avail. However the way of controlling the mind is different from the Yoga philosophy. We can see that mind-field should be nourished, brighten, and observed, for the purpose of maintaining it completely, one must remove the adverse reactions (unbelief, greed, laziness, and delusions) and change the negative points into the positive ones in Won-Buddhism. It means that mind should be kept in a state of it's own nature, if not, one must try to keep it in three states of mind. To maintain it one should be able to remove the adverse reactions as well as changes them into an ideal side according to the principle of Won-Buddhists. This fact presents a fundamental theory of mind-function in WonBuddhism which is different from the one in Yoga. Yoga is rather suppression or restraint of mind (yogas-citta-virti-nirodha. 11 The 21th century is the information age. The information age will be advanced through information, that flowing among people. One who lives in information age needs to share the information and knowledge. Mind plays key factor in getting the knowledge and information, and absorbing them as well as developing and cultivating them. Sot'aesan shows that one should endeavor to learn what one does not know from the wise one everywhere and every time. It guides us to the path of way to enlightenment and brighten wisdom step by step. One's mind being in the realm of which no difference

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142 : Sramana, Vol 58, No. 1/January-March 2007 between good and evil. But one's mind emerges in range from good to evil depending on the circumstances of occurring the mind. Since one must feed the seed of mind to develope good side from unbelief, greed, laziness, and delusions to faith, zeal, doubt, sincerity. One can enjoy one's daily life as a living Buddha through the turning and turning toward states of perfection according to the teaching of Sot'aesan developing constantly the process of making one's mind in perfect like Irwonsang. Every transformation of action and turning process is being affected how to function one's mind in every moment. References 1. The great Master Sot'aesan, proclaiming the Doctrinal Chart in Feb ruary of Won-Buddhist year 28(1943) said : "The essence of my doctrine is all here in this Doctrinal Chart." The Doctrinal Chart is a condensed illustration created to present the essential doctrine of Won-Buddhism clearly. Irwonsang, the Dharmakaya Buddha, is the main teaching of Won-Buddhism and allow us to obtain self-power and power from others through a harmonized balance of faith and practice. 2. II. The Discourses of The Great Master, Section 3. On Moral Prac tice 30, "The Scripture of Won Buddhism (WON PULKYO KYOJUN) the following will be as WPK app 151-152. The gothic is mine. 3. II. The Discourses of The Great Master, Section 7. The Principle of the Original Nature 2. "The Scripture of Won Buddhism. WPK. p. 251. The gothic is mine. 4. II. The Discourses of The Great Master, Section 3. On Moral Prac tice 59. WPK p. 170. 5. Section 2. On Doctrine 19. WPK. p. 112. 6. Section 2. On Doctrine 30. WPK. p. 120. 7. Section 3. On Moral Practice 2. WPK. p. 130. 8. Section 2. On Doctrine 30. WPK. p. 120. 9. Section 3. On Moral Practice 58. WPK. p. 169. 10. Part Three : Practice p. 37. WPK, The gothic letter is mine. 11. Yoga Sutra 1-2.

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Sramana, Vol. 58, No. 1 January-March 2007 ANEKANTA AND THE CONCEPT OF ABSOLUTISM IN JAINISM Dr. Jagdish Prasad Jain* The Jaina doctrine Anekanta or Jaina Relativism is said to be concerned with the multifaceted nature of reality, thereby drawing our attention to the fact that each object consists of many attributes, forms, relations, and modes. However, the most significant aspect of Anekanta is the harmonization of conflicting views found among partial observations; that contradictory characteristics or traits (dharma) coexist simultaneously in the same object as inalienable parts thereof. Existence is as much an inalienable part of the same object as nonexistence and permanence is coexisting in the midst of change, and so on. Thus, the Jains accept the possibility of coexistence of contradictory attributes in one and the same thing. Amrtacandra has defined anekanta in these words : yadeva tat tadeva atat, yadeva aikam tadeva anekam, yadeva sat tadeva asat, yadeva nityam tadeva anityam, ityeka vastutva nispadakam parasparaviruddha sakti dvaya prakasanam anekantah,' i.e. any real object in the world is identical and distinct, one and many, existent and nonexistent, eternal and non-eternal and so on. Haribhadra Suri has kept two of these four pairs of mutually contradictory traits, viz. existent and nonexistence and eternal and non-eternal and added two pairs of universal and particular and describable and indescribable. Thus, anekanta highlights that any real object (vastu) possesses mutually contradictory traits, characteristics or * E-155 Kolkaji, New Delhi-110019.

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144 Sramana, Vol 58, No. 1/January-March 2007 modes coexisting simultaneously therein. In fact, these contradictory traits or modes forming an inalienable part and intrinsic nature of an object provide the true exposition of the reality. Further clarifying this point, Akalanka has stated that anekanta means liquidation of absolute one-sided assertions, such as vastu (any real object) is only existent or only non-existent, only eternal or only non-eternal.3 Samantabhadra has observed that the central them or the core of the doctrine of anekanta is that a thing must be characterized by two mutually contradictory features. He points out that when various standpoints (nayas) are seen in terms of relativity and considered complementary to one another (parasparapeksa) they are svaparopakarinih (mutually supportive). But when they are considered from one-sided point of view, unrelated to or independent of one another, they become sva-parapranasinah (mutually destructive).4 In Aptamimamsa, Samantabhadra categorically states "nirapeksa-naya-mithya", i.e. standpoints (nayas) which are one-sided and unrelated to one another are false and faulty. But if the nayas (standpoints), are sapeksa, i.e. mutually accommodating and complementary to one another, they are, indeed, quite efficacious and useful in portraying the true nature of substance and hence are the most judicious and satisfying to all concerned in every way.5 Criticizing the Jaina doctrine of Jain relativism, Dr. S. Radhakrishnan states that relativism is, ultimately, inconceivable without an Absolute. A question, therefore, arises whether nonrelational (nirapeksa), unconditioned or absolute has any place in Jaina philosophy or not. The answer is that while no naya (standpoint) including subha-naya (pure viewpoint) can be nonrelational (nirapeksa), the state of undifferentiated consciousness (nirvikalpa upayoga), the experience of super-sensuous state of Godhood (svatma-anubhuti) or suddha-jnayaka bhava (pure consciousness) is said to be nirapeksa. the dynamic reality of the objective world or the temporal empirical existence is such that it

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Anekanta and the Concept of Absolutism in Jainism : 145 can be expressed and communicated only with relatively or conditional predication. As such each naya or proposition representing a particular viewpoint is expressive of a certain context and is concerned with a particular aspect of an object. Since it reveals only a part of the totality, it cannot be formulated or put in absolute terms. But paramatma-svarupa (the perfect self, the supreme state of self-realization) is considered absolute or transcendental in nature as it is quite beyond all relational aspects; it transcends all viewpoints or relational modes (paksatikranta), and is beyond all possible theses or relational aspects (sarva-naya-paksarahito) and that which transcends all relational aspects or points of view (paksa-atikranta) is said to be establishment in one's intrinsic nature, the essence of one's own true self (samayasara). One, who is absorbed in the intrinsic nature of his true self, knows the views described by different nayas (standpoints), but he is not enamored of or wedded to anyone of them and hence neither accepts anyone of them nor rejects or denies the validity of the other. In twenty verses, Amstacandra discusses the contradictory traits or characteristics such as that the consciousness of Jiva (self) is bound or not bound, permanent or impermanent, manifold or one, deluded or not so, attached or non-attached, karta (doer) and bhokta (experiencer of one's actions) or not so, describable or not describable, etc. and states that one (tattva-vedi) who has realized the true nature of reality, i.e. the essence of one's true self, is not enamored of or wedded to anyone of them; verily consciousness is always consciousness, i.e. it is beyond all those these or aspects. "Those who abandon attachment or partiality of all theses or viewpoints and remain constantly established in their own intrinsic nature (svarupa), whose psyche or consciousness (citta) is pacified or quietened through breaking fee from the net of vikalpas (mental vicissitudes and thought constructions), they drink ambrosia (nectar) of immortality."8

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146 : Sramana, Vol 58, No. 1/January-March 2007 The splendor and bliss of the state of paramatma (supreme soul) is super-sensuous, incomparable, infinite, indestructible, ineffable, and transcends all the similes of the world. As Acarargasutra states, in the state of perfect Self "all sounds recoil thence where speculation has no room nor does the mind penetrate there... he perceives, he knows but there is no analogy; its essence is without form; there is no condition of the unconditioned."9 It may be pointed out that of the five Jiva bhavas (experiential or emotional states or psychic conditions of consciousness), whereas four of them, the rising (audayika), suppressing (aupasamika) annihilating (ksayika) and mixed process of partly eradication and partly suppression (ksayopasamika) are causally connected with or related to Physical (dravya) karma or karmaupadhis, the parinamika-bhava is the intrinsic and essential nature of the Self, unconditioned by karmas (both physical and psychic). This last one is nirupadhi character; it is non-relational (nirapeksa), having no causal connection with samsara (world) or moksa (salvation); (moksa also is a contrivance or product of karmaupadhi, since it has causal connection with karmas). It is niskriya (inactive) bhava and according to this bhava the Jivas may be said to have neither beginning nor end; as spiritual existences they are eternal. Neither are they created nor can they be destroyed. 10 Thus, while the first four bhavas are relational or related to karma-upadhi, the last bhava is non-relational (nirapeksa), not related to anything and is unconditioned. It is against this background or the bedrock of this parama (supreme), absolute, parinamika bhava the other bhavas work and the superstructure of Jaina Relativism is built. When the Self attains the state of paramatma (supreme soul or the state of Godhood), the various relational aspects or viewpoints (nayas), the distinctions of comprehensive knowledge (pramana) and particular viewpoints, and different ways of installing or placing things in words (niksepa), which are useful and necessary means of discussing and ascertaining the nature of reality

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Anekanta and the Concept of Absolutism in Jainism : 147 of mundare existence have no relevance and as such all the dualities, contradictory traits, aspects or theses, etc. are set aside, 11 as they hinder the attainment of undifferentiated consciousness (nirvikalpa upayoga). Jaina concept of Absolute is an ever-present awareness of the "Absolute within", awareness of divinity, the light within to realize Godhood, i.e. infinite knowledge, infinite bliss, etc. This Jaina concept of absolute, transcendental (paksatikranta) Self, which transcends the empirical or conditioned state of the Self, seems much more convincing and realistic than the two extremes of Advaita Vedanta and Buddhism. Vedanta reaches its absolute by assigning "unreality" to the forms of existence and knowledge, i.e. the objective reality of the world consisting of individuals selves and material objects, all of which are said to be subsumed in one and only one "Absolute", the monistic unchanging reality, the Universal Cosmic Brahman. Such a concept or idea of an all encompassing Self, such as the Vedantic Atman or Brahman, J. Krishnamurti observes, is "just another thought construction and another manifestation of illusion." 12 The eternal reality of the metaphysical soul substance or Brahman of the Vedantin, G. Srinivasan points out, exists independently of any relation to temporal empirical existence and as such necessarily falls outside the scope of phenomenological analysis. The Jaina concept of the transcendental Self or pure consciousness, on the other hand, is to be regarded as "transcendence in immense", to use G. Srinivasan's phraseology, and as such it is necessarily "related" [in temporal empirical existence] to the modes of intentional consciousness. It does not mean transcendence from one reality to another of from unreality to reality but from one poise of consciousness to another within a single realm of consciousness. 13 Self-realization thus viewed is self-transcendence. The Buddhist school of philosophy gradually drops the possible and even the conceivable characteristics of reality and reaches the void or sunya as the absolute. Buddhism argues that

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148 : Sramana, Vol 58, No. 1/January-March 2007 when the idea of a real.entity or being is dissected, it is found it refers to nothing : it is like peeling off an onion layer after layer and finally nothing is found underneath. So in order to become free, one should get rid of the notion that one is a real being or a substantial self, that one can enter into relations with others and that one can possess this or that, and that one can become or has not become something else. Buddhism thus teaches the way to nirvanaor the experience of non-beingness in the absolute form, a non-relational (nirapeksa) state of void or sunya. According to the concept of vacuity, void or sunya of Nagarjuna's Madhyamika school of Buddhism, "Everything is by its nature empty." For instance, agent and action are mutually dependent, therefore their independent existence cannot be demonstrated. So Nagarjuna says, all relations and the forms of existence ultimately lead to void. Void transcends all causal relationships and could be termed as ultimate reality. And this void is said to be unconditioned, one Absolute Reality.15 Obviously, clinging to emptiness or void of Buddhism is as much an illusion as treating the objective reality of the temporal empirical existence of subject and object as a dreamworld or an unreal world or Advaita Vedanta. The Jaina concept of the Absolute alone seems to be realistic. References 1. Amatacandra, Samayasara, Kalasa X. 247. 2. Frank Van Den Bossche, "Existence and Non-Existence in Haribhadra Suri's Anekanta-Jaya-Pataka," Journal of Indian Phi losophy, Vol. 23, 1995, p. 429. 3. Akalanka, Astasati, cited in Udai Chandra Jain, "Anekanta and Syadvada," in Ahimsa International Silver Jubilee issue (New Delhi, 1998), pp. 53-55. 4. D.K. Goyal, The Path to Enlightenment : Svayambhu Stotra by Samantabhadra (New Delhi : Radiant Publishers, 2000), Verse 61, Foreword by Jagdish Prasad Jain :Sadhak,' p. 30. 5. Aptamimarsa, n. 19, chapter X, Verse 108.

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Anekanta and the Concept of Absolutism in Jainism : 149 6. Kundakundacarya, Samayasara, gathas 142, 144 and 143. 7. Ibid., Samayasara Kalasa, Verses 70-89 by Amotacandra. 8. Ibid., Samayasara Kalasa, Verse 69. . 9. Acararga-sutra, 1-5-6-3-4 (p. 52). Quoted in K.C. Sogani, Ethical Doctrines in Jainism (Sholapur, 1967), p. 205 10. Kundakunda, Pancastikayasara : The Building of the Cosmos, trans lation and commentary by A. Chakravartinayanara (Varanasi, 1975), gatha 53, 56 and 58, pp. 49 and 51-53. 11. Samayasara, n. 6, Samayasara Kalasa, Verse 9. 12. See Hillary Rodrigues, Krishnamurti's Insights (Varanasi, 2001), p. 73. 13. G. Srinivasan, Insights into Inward Consciousness (New Delhi, 1994), p. 99. 14. K. Satchidananda Murty, The Realm of Between : Lectures on the Philosophy of Religion (Simla, 1973), p. 76. 15. Kailash Vajpayee, "Nagarjuna's Ultimate Reality = Void," Times of India (New Delhi), 11 September 2004.

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zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 meM pArzvanAtha vidyApITha ke prAGgaNa pArzvanAtha vidyApITha meM ' Yoga in Modern Age' dvidivasIya rASTrIya saMgoSThI evaM 'Stress Management in Ayurveda & Yoga' viSayaka kAryazAlA sampanna vaaraannsii| 17 - 18 pharavarI, 2007, bhAratIya yoga akAdamI, vArANasI evaM pArzvanAtha vidyApITha ke saMyukta tattvAvadhAna meM 'Yoga in Modern Age evaM 'Stress Management in Ayurveda & Yoga' viSayaka dvidivasIya rASTrIya saMgoSThI kA Ayojana pArzvanAtha vidyApITha meM kiyA gyaa| jisameM vArANasI tathA vArANasI ke bAhara se padhAre lagabhaga 15 vidvAnoM ne apanA zodha-patra prastuta kiyaa| saMgoSThI kA udghATana mukhya atithi ke rUpa meM padhAre pro0 benI mAdhava zukla, pUrva kulapati, dInadayAla upAdhyAya vizvavidyAlaya, gorakhapura ne kiyaa| udghATana bhASaNa meM unhoMne kahA ki vartamAna sandarbha meM yoga mAnava jIvana ke lie ati Avazyaka hai| Aja mAnava tanAvagrasta jIvana vyatIta kara rahA hai| jitane bhI tanAva haiM unase mukti yoga dvArA hI sambhava hai| saMgoSThI kA viSaya pravartana DaoN0 ke0ema0 tripAThI, saciva, bhAratIya yoga akAdamI ne kiyaa| mukhya vaktA ke rUpa meM padhAre DaoN0 eca0esa0 ke0 agravAla, kAzI hindU vizvavidyAlaya ne yoga kI mahattA para prakAza DAlate hue kahA ki Aja jana-jana taka yoga ko pracArita evaM prasArita karane kI AvazyakatA hai| yoga jitanA prAsaMgika pataJjali ke yuga meM nahIM rahA hogA usase kahIM jyAdA prAsaMgika vartamAna meM ho gayA hai| mukhya atithi ke vaktavya ke pazcAt DaoN0 bI0 ke0 dvivedI, rIDara, Ayurveda vibhAga, kAzI hindU vizvavidyAlaya, vArANasI, DaoN0 e0ke0 tripAThI, upa svAsthya adhIkSaka, Ayurveda aspatAla, kAzI hindU vizvavidyAlaya, vArANasI, DaoN0 ke0ema0 tripAThI, bhAratIya yoga akAdamI, vArANasI, DaoN0 sudhA jaina, pravaktA, pArzvanAtha vidyApITha, vArANasI Adi vidvAnoM ne apanA zodha-patra prastuta kiyaa| DaoN0 sudhA jaina ke zodha-patra kA viSaya thA 'tanAva kyoM, kaise, evaM mukti ke upAya' (jaina darzana ke pariprekSya meM ) / kAryakrama ke anta meM pArzvanAtha vidyApITha, vArANasI ke DAirekTara incArja evaM bhAratIya yoga akAdamI ke upAdhyakSa DaoN0 zrIprakAza pANDeya ne dhanyavAda jJApana kiyA tathA saMcAlana DaoN0 rAjeza jhA ne kiyaa|

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pArzvanAtha vidyApITha ke prAGgaNa meM : 151 pArzvanAtha vidyApITha meM "vaidika dharma kI niraMtaratA" viSaya para tridivasIya rASTrIya saMgoSThI sampanna vaaraannsii| 10-12 mArca, 2007, rASTrIya mAnava saMskRti zodha saMsthAna, vArANasI evaM pArzvanAtha vidyApITha ke saMyukta tattvAvadhAna meM "vaidika dharma kI niraMtaratA viSayaka eka tridivasIya rASTrIya saMgoSThI kA Ayojana pArzvanAtha vidyApITha, vArANasI meM kiyA gayA jisameM deza ke kone-kone se Aye lagabhaga 85 vidvAnoM ne bhAga liyaa| saMgoSThI kA udghATana mahAtmA gA~dhI kAzI vidyApITha ke kulapati pro0 surendra siMha kuzavAhA dvArA dIpa prajvalita kara kiyA gyaa| udghATana satra ko sambodhita karate huye mukhya atithi pro0 kuzavAhA ne kahA ki vaidika dharma kA mUla darzana bhAratIya saMskRti kI rakSA aura janakalyANa kI bhAvanA hai| janakalyANa kI bhAvanA jahA~ nihita hotI hai usameM sthAyitva hotA hai, vaise dharma kI sattA kabhI naSTa nahIM ho sktii| viziSTa atithi ke rUpa meM padhAre lakhanaU vizvavidyAlaya ke pUrva kulapati pro0 aMgane lAla ne apanA vicAra vyakta karate hue kahA ki vaidika aura zramaNa saMskRti donoM ne ekadUsare ko prabhAvita kiyA hai| saMgoSThI kA viSaya pravartana karate huye mUrdhanya vaidika vidvAn pro0 hRdayaraMjana zarmA ne kahA ki veda jJAna-vijJAna kA bhaNDAra hai| veda zabda svayaM hI apane vaijJAnika svarUpa ko darzAtA hai| veda nitya, pUrNa evaM IzvarIya jJAna hai isameM sampUrNa vizva kA kalyANa nihita hai| bar3e Azcarya kI bAta hai ki jo vaidika grantha hamAre yahAM naSTa ho cuke haiM ve Aja bhI amerikA jaise kucheka vikasita rASTra ke pustakAlayoM meM surakSita haiN| hamase jyAdA videza ke loga veda kI vaijJAnikatA ko mahattva dete haiN| saMgoSThI kI adhyakSatA kara rahe pro0 je0 pI0 siMha ne kahA ki bhAratIya saMskRti evaM vaidika dharma para kAphI AkramaNa huaa| pAzcAtya saMskRti dvArA ise tor3ane evaM badalane kI kAphI kozizeM kI gayIM, kintu isake bAda bhI vaidika dharma kI nirantaratA Aja bhI barakarAra hai| pro0 puruSottama siMha ne bhI apane vicAra vyakta kiye| udghATana satra ke bAda kaI vidvAnoM ne apane zodha patra bhI pddh'e| paTanA se AyI huIM DaoN0 mithileza kumArI mizra ne kahA ki vaidika dharma hamezA hI jAti, dharma, kSetra, U~ca-nIca, choTA-bar3A Adi ina sabhI burAIyoM se Upara uThakara samAnatA, ekatA sadbhAvanA kA upadeza detA rahA hai| DaoN0 azoka kumAra siMha, DaoN0 indra bahAdura siMha, pro0 sItArAma dUbe, pro0 mAhezvarI prasAda caube Adi ne bhI apane zodha patra par3he evaM vicAra vyakta kiye| saMgoSThI ke dUsare dina pro0 sItArAma dUbe, pro0 kamalezadatta tripAThI aura pro0 puruSottama siMha kI adhyakSatA meM tIna satroM meM lagabhaga 50 zodha-patroM kA vAcana

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152 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 haA jinameM DaoN0 sudhA jaina, DaoN0 zAradA siMha, DaoN0 mahendra nAtha siMha, annapUrNA tripAThI, sumana yAdava, ku0 zraddhA, prajJA pANDeya, candrabhUSaNa, renU siMha, zvetA sumana, sunIla kumAra dube, ku0 bindu, sumana siMha, zrImatI razmi siMha, maMju kazyapa, madhurimA tripAThI, zvetA guptA, saMgItA, rAdhA, dineza kumAra, rajanIza kumAra siMha, tejanAtha pauDela, DaoN0 rAhula, rAkeza, dhanaJjaya pAThaka, amita kumAra upAdhyAya, kRSNa kumAra siMha, ramAkAnta caturvedI, DaoN0 nIhArikA, DaoN0 uSA kalA upAdhyAya, Ananda kumAra gautama, anila kumAra, DaoN0 jAhnavI zekhara rAya, bRjeza kumAra yAdava, jayazaMkara siMha, ajaya kumAra siMha, karUNeza tripAThI, pratimA siMha, DaoN0 vizvanAtha varmA the Adi ke nAma sammilita haiN| rASTrIya saMgoSThI ke tIsare dina DaoN0 rAmajI rAya, DaoN0 sudarzana mizra, DaoN0 aruNezvara jhA, DaoN0 zrIkAnta yAdava, DaoN0 azoka kumAra sinhA, DaoN0 rAghavendra pANDeya, DaoN0 vijaya kumAra, saMjaya kumAra, lAla bahAdura, zraddhA, sumana Adi ne zodha-patra prastuta kiye| samApana satra ke mukhya atithi DaoN0 Ara0pI0 dvivedI ne kahA ki veda ko hamaloga bhagavAna mAnate haiN| yadi veda ke gar3ha rahasya ko prApta karanA hai to usake liye anavarata sAdhanA kI AvazyakatA hai| veda meM sabhI samasyAoM kA samAdhAna hai| unhoMne kahA ki jJAna pAne kI jo lalaka sAdhana vihIna logoM meM pahale thI vaha Aja ke sAdhana sampanna logoM meM nahIM hai| viziSTa atithi amaladhArI siMha ne veda ko samasta vidyAoM kA bhaNDAra btaayaa| unhoMne kahA ki veda sIdhe-sIdhe mAnava ke sampUrNa jIvana evaM kAmanAoM se sambaddha hai| veda samaSTi kI kAmanA karatA hai| samApana satra kI adhyakSatA kara rahe DaoN0 aruNezvara jhA ne apanA vicAra vyakta karate huye kahA ki veda vAstava meM sanAtana hai| Aja isakI maulikatA ko samajhane kI AvazyakatA hai, tabhI hama jJAna ke bhaNDAra veda kA pUrNa lAbha le skeNge| samApana satra meM Aye sabhI atithiyoM kA svAgata saMgoSThI ke saMyojaka DaoN0 jhinakU yAdava aura saMcAlaka DaoN0 vizvanAtha ne kiyA tathA dhanyavAda jJApana pArzvanAtha vidyApITha ke DAirekTara iMcArja DaoN0 esa0pI0 pANDeya ne kiyaa|

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zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 jaina jagat tilakadhArI mahAvidyAlaya, jaunapura meM The role of the Yoga philosophy in modern society viSayaka dvidivasIya rASTrIya saMgoSThI sampanna jaunpur| 24-25 pharavarI, 2007, vizvavidyAlaya anudAna Ayoga tathA darzana vibhAga, tilakadhArI mahAvidyAlaya, jaunapura ke saMyukta tattvAvadhAna evaM DaoN0 rAmakumAra gupta, variSTha pravaktA, darzana vibhAga, TI0DI0 kaoNleja ke kuzala saMyojakatva meM 'The role of the Yoga philosophy in modern society' viSaya para dvidivasIya rASTrIya saMgoSThI Ayojita kI gii| isa saMgoSThI meM deza ke vibhinna vizvavidyAlayoM se Aye vidvadvaryoM ne apanA zodha-patra prastuta kiyaa| saMgoSThI kA udghATana mukhya atithi ke rUpa meM padhAre akhila bhAratIya darzana pariSad ke adhyakSa pro0 zrIprakAza dUbe, pUrva prophesara evaM adhyakSa, darzana vibhAga, rAnI durgAvatI vizvavidyAlaya, jabalapura ne kiyaa| unhoMne apane vaktavya meM yoga kI prAcInatA ko batAte hue vartamAna meM usakI prAsaMgikatA para prakAza ddaalaa| unhoMne isa bAta para bala diyA ki Aja kI samasyAoM kA hala yoga ke mAdhyama se saMbhava hai| yoga kI jitanI bhI vidhAyeM haiM ve sabhI Atmatattva ke vikAsa para hI bala detI haiN| antara mAtra itanA hai ki kucha vidhAeM Atmatattva ke usa vikAsa ko Izvara kA zaraNArthI mAnatI haiM to kucha use Izvaratva kI zreNI meM lA khar3A karatI haiN| saMgoSThI ke prathama dina jina vidvAnoM ne apanA zodha-patra vAcana kiyA unameMpro0 mRdulA ravi prakAza, ilAhAbAda vizvavidyAlaya, DaoN0 kaMcana saksenA, lakhanaU vizvavidyAlaya, DaoN0 vijayakAnta dUbe, rAjakIya mahAvidyAlaya, jJAnapura; pro0 rAmalAla siMha, ilAhAbAda vizvavidyAlaya, DA0 DI0ena0 dvivedI, ilAhAbAda vizvavidyAlaya, DaoNjaTAzaMkara mizra, ilAhAbAda vizvavidyAlaya, pro0 eca0ena0 upAdhyAya, DaoN0 zivabhAnu siMha, DaoN0 saMjaya zuklA, DaoN0 pI0ena0 siMha Adi pramukha haiN| saMgoSThI ke prathama dina dvitIya satra meM pArzvanAtha vidyApITha, vArANasI ke DAirekTara iMcArja, DaoN0 zrIprakAza pANDeya ne 'pataJjali kA aSTAMga yoga evaM jaina yoga-sAdhanA' viSaya para tathA dUsare dina prathama satra meM pArzvanAtha vidyApITha kI pravaktA

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154 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 DaoN0 sudhA jaina ne 'tanAva se mukti kI prakriyA : kAyotsarga' viSaya para apanA zodha-patra prastuta kiyaa| isa satra kI adhyakSatA pro0 rAmalAla siMha, pUrva prophesara evaM adhyakSa, ilAhAbAda vizvavidyAlaya, ilAhAbAda ne kii| isa saMgoSThI meM yoga zivira kA bhI Ayojana kiyA gayA jisakA saMcAlana DaoN0 sudhIra mizrA ne kiyaa| bhogIlAla laheracanda bhAratIya saMskRti saMsthAna ke mAsika adhyayana saMgoSThI kI 17vIM va 18vIM kar3I saphalatApUrvaka sampanna dillii| bhAratIya saMskRti ke zodha evaM adhyayana hetu samarpita bhogIlAla laheracanda bhAratIya saMskRti saMsthAna ke mAsika adhyayana saMgoSThI kI 17vIM kar3I meM 6 janavarI 2007 ko Ayojita saMgoSThI meM dillI vizvavidyAlaya ke DaoN0 puSarAja jaina ne 'jaina nAstika nahIM haiM' viSaya para apanA zodha-patra prastuta kiyaa| DaoN0 jaina ne kahA ki dArzanika jagat meM jaina darzana kA eka viziSTa sthAna hai| AstikatA binA samyak-darzana ke ho hI nahIM sktaa| jaina dharma kA mUla samyak-darzana hai| anta meM unhoMne kahA ki samyak-darzana se vyakti tIrthakaratva ko prApta kara sakatA hai| isa avasara para saMsthAna ke koSAdhyakSa zrI devena yazavanta, DaoN0 bAlAjI gaNorakara (kAryakArI va saMyukta nidezaka, bI0ela0AI0AI, dillI), DaoN0 azoka kumAra siMha (eso0prophesara, bI0ela0 AI0AI, dillI), dillI vizvavidyAlaya ke zodha chAtra-chAtrAyeM, samAja ke agraNI jana Adi upasthita the| mAsika saMgoSThI kI 18vIM kar3I meM, 3 pharavarI, 2007 ko Ayojita saMgoSThI meM lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, ahamadAbAda ke nidezaka DaoN0 jitendra bI0 zAha ne 'vartamAna pariprekSya meM anekAntavAda kI prAsaMgikatA' viSaya para apanA zodha patra prastuta kiyaa| DaoN0 zAha ne kahA ki anekAntavAda ke binA koI kArya sambhava nahIM ho sktaa| AcArya siddhasena divAkara sUrikRta 'sanmatitarka prakaraNa' kA ullekha karate huye unhoMne kahA ki isa pustaka kA jIvana meM eka bAra nizcayapUrvaka AdyopAnta adhyayana karanA caahie| syAdvAda zabda 'syAt' aura 'vAda' ina do zabdoM se niSpanna huA hai| syAt zabda ke artha ke sambandha meM jitanI bhrAnti dArzanikoM meM rahI hai, sambhavataH utanI anya kisI zabda ke sambandha meM nahIM rhii| DaoN0 jaina ne kahA ki vyAvahArika pakSa se vicAra karane para hama isa niSkarSa para pahu~cate haiM ki jaba taka anekAnta kI bAta nahIM mAnate, taba taka jJAna adhUrA aura aikAntika hai|

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jaina jagat : 155 isa vyAkhyAna satra kI adhyakSatA karate hue DaoN0 kamalA jaina (pUrva adhyakSa, darzana vibhAga, dillI vizvavidyAlaya) ne kahA ki hameM ApasI bheda-bhAva, paMtha, dveSa, ghRNA Adi ko tyAga kara Upara uThane kI AvazyakatA hai| unhoMne DaoN0 zAha kI bhUribhUri prazaMsA karate hue kahA ki Apane bar3e hI samikSita evaM tulanAtmaka DhaMga se jaina, bauddha aura vaidika tInoM dharmoM meM anekAnta para prakAza ddaalaa| kAryakrama kA saMcAlana kAryakArI nidezaka DaoN0 bAlAjI gaNorakara ne kiyaa| DaoN0 sudhA jaina dvArA sAUtha koriyA ke vidyArthiyoM ko prekSAdhyAna prazikSaNa kAzI hindU vizvavidyAlaya, vArANasI ke mAlavIya bhavana meM yoga-sAdhanA kendra ke tattvAvadhAna meM vAMkvAMga DijiTala vizvavidyAlaya, sAUtha koriyA ke 51 chAtra-chAtrAoM evaM adhyApakoM kA dinAMka 15-1-2007 se 27-1-2007 taka yoga zivira Ayojita kiyA gayA jisameM DaoN0 sudhA jaina, pravaktA, pArzvanAtha vidyApITha, vArANasI ne dinAMka 16-01-2007 se 18-01-2007 taka jaina sAdhanA-paddhati, prekSAdhyAna kA prAyogika evaM saiddhAntika prazikSaNa diyaa| DaoN0 jaina ne pArzvanAtha vidyApITha kA paricaya dete huye unheM prekSAdhyAna kA itihAsa, dhyAna kI pUrva taiyArI, kAyotsarga, antaryAtrA, zvAsaprekSA, caitanya-kendra prekSA, jyoti-kendra prekSA tathA sampUrNa kAyotsarga ke prayoga krvaaye| DaoN0 dhUpanAtha prasAda kI antararASTrIya vizvavidyAlaya meM niyukti - pArzvanAtha vidyApITha ke 'ahiMsA, zAMti-zodha va mUlya zakSA' ke prathama zreNI meM prathama sthAna prApta chAtra DaoN0 dhUpanAtha prasAda kI niyukti varSa 2007 meM vardhA (mahArASTra) sthita mahAtmA gA~dhI antararASTrIya hindI vizvavidyAlaya ke 'ahiMsA evaM zAMti adhyayana' vibhAga meM prAdhyApaka ke pada para huI hai| pArzvanAtha vidyApITha kI ora se DaoN0 prasAda kI isa saphalatA para hArdika badhAI! . vaizAlI meM vidvad saMgoSThI sampanna vaizAlI (bihAra), mahAvIra jayantI evaM vaizAlI mahotsava ke pAvana prasaMga para 31 mArca, 2007 ko prAkRta jainazAstra evaM ahiMsA zodha saMsthAna, vAsokuNDa, vaizAlI, jilA - mujaphpharapura (bihAra) meM 'zrI jagadIzacandra mAthura smRti vyAkhyAnamAlA'

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156 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 kA zubhArambha huA, jisakA viSaya thA - 'sAmAjika jIvana meM ahiMsA kA mahattvA' vyAkhyAnamAlA kA udghATana DaoN0 raghuvaMza prasAda siMha, grAmINa vikAsa maMtrI, bhArata sarakAra ne dIpa prajvalita kara kiyaa| udghATana bhASaNa meM maMtrI mahodaya ne kahA ki Aja ahiMsA ke mahattva ko samajhane kI jarUrata hai, kyoMki ahiMsA ko apane jIvana meM apanAye binA hamArA jIvana sukha-zAMtimaya nahIM ho sktaa| unhoMne saMsthAna kI unnati ke lie pUrNa sahayoga dene kA AzvAsana diyaa| vyAkhyAnamAlA ko sambodhita karate hue lAlagaMja kSetra ke pUrva vidhAyaka zrI yogendra prasAda sAhU ne kahA ki ahiMsA ke binA prANImAtra surakSita nahIM raha sakatA, isIlie bhagavAna mahAvIra kI ahiMsA saba ke lie apanAnA Avazyaka hai| saMsthAna ke nidezaka DaoN0 RSabhacandra jaina ne viSaya pravartana karate hue ahiMsA kI upayogitA para prakAza ddaalaa| unhoMne kahA ki loga ahiMsA ko niSedhAtmaka mAnakara vyAkhyAyita karate haiN| yadi ahiMsA niSedhAtmaka hotI to manuSya adhika samaya taka zAMtipUrvaka raha nahIM pAtA, jabaki dekhA jAtA hai ki manuSya hiMsaka AcaraNa karate hue adhika samaya taka raha nahIM sakatA, isase patA calatA hai ki ahiMsA prANI kA svabhAva hai aura hiMsA bAhya saMsarga se prApta honevAlA vibhAva hai| mukhya vaktA ke rUpa meM darzanazAstra ke prakhyAta vidvAn evaM iNDiyana philosiphIkala kA~gresa ke koSAdhyakSa esa0ena0 caudharI ne kahA ki vyakti se milakara samAja banatA hai, vaha samAja samarasatA ke kAraNa hI unnata ho sakatA hai| samAja evaM sAmAjika jIvana kI pUrNatA ahiMsA meM nihita hai| yadi hameM mAnava jIvana ko samunata karanA hai to ahiMsAvRtti ko aMgIkAra karanA hogaa| prasiddha vidvAn DaoN0 raMjana sUrideva ne kahA ki bhAratIya saMskRti kI samagratA ahiMsA siddhAnta meM nihita hai| bhAratIya saMskRti kI pratyeka ikAI ne ahiMsA kI vyApaka vyAkhyA kI hai| kintu bhagavAna mahAvIra ne ahiMsA kI jaisI vyAkhyA prastuta kI hai, vaisA anyatra durlabha hai| saMsthAna ke pUrva nidezaka DaoN0 DI0ena0 zarmA ne kahA ki jainadharma kI ahiMsA kA vaiziSTya dekhate hI banatA hai, kyoMki ahiMsA ke binA prANImAtra athavA mAnava jIvana kA koI mUlya nahIM hai| laMgaTa siMha kAleja ke darzana vibhAga ke vibhAgAdhyakSa DaoN0 Ara0ke0 siMha ne ahiMsA ke siddhAnta ko vizAla evaM RSi virAT btaayaa| DaoN0 sI0pI0 sinhA ne ahiMsA se honevAle vibhinna lAbhoM kI carcA kii| DaoN0 zaila kumArI sinhA ne kahA ki ahiMsaka jIvana-paddhati ko apanAye bimA prANI adhika samaya taka apane astitva ko surakSita nahIM rakha sakatA hai|

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jaina jagat : 157 vajjikA vicAra maMca ke zrI candrakizora pArAsara ne 21vIM zatI meM vibhinna mAdhyamoM se samAja ko parosI jAnevAlI sUkSma hiMsA kI vyApaka carcA kii| bhAratavarSIya digambara jaina mahAsabhA ke rASTrIya adhyakSa zrAvaka ziromaNi zrI nirmala kumAra seThI ne mukhya atithi ke rUpa meM sambodhita karate hue kahA - ahiMsaka jIvana-paddhati ke kAraNa hI bhArata vizvaguru ke rUpa meM pahacAnA jAtA hai| bhAratIya cintana se Aja sampUrNa vizva lAbhAnvita ho rahA hai| ___vyAkhyAnamAlA kI adhyakSatA bI0Ara0e0 bihAra vizvavidyAlaya, mujaphpharapura ke kulapati DaoN0 azezvara yAdava ne kii| unhoMne apane adhyakSIya bhASaNa meM kahA ki saMgraha kI pravRtti hI mUlataH hiMsakavRtti ke vikAsa kA kAraNa hai| isI se Arthika viSamatA aura varga-bheda panapatA hai| isalie ahiMsaka vicAroM ko adhika gati pradAna karane ke lie saMgrahavRtti ko niyaMtrita karane kI AvazyakatA hai| dhanyavAda jJApana saMsthAna ke nidezaka DaoN0 RSabhacandra jaina ne kiyaa|

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zramaNa, varSa 58, aMka 1 janavarI-mArca 2007 sAhitya satkAra pustaka samIkSA 1. AcAra dinakara - tRtIya khaNDa, pratiSThA, zAntikakarma, pauSTika karma evaM balividhAna, lekhaka - AcArya vardhamAnasUri, anuvAdaka-sAdhvI mokSaratnA jI, sampA0- pro0 sAgaramala jaina, prakA0 - prAcya vidyApITha, zAjApura va a0bhA0 kharataragaccha mahAsaMgha, mumbii| rAjApura (ma0pra0) pRSTha - 230, prathama saMskaraNa - pharavarI - 2007, mUlya - 80 rUpaye, sAija - ddimaaii| 'AcAra dinakara' nAmaka isa grantha ke racayitA vardhamAnasUri kA janma rUdrapallI zAkhA ke prabhAva kSetra meM kahIM huA honA caahie| paMjAba meM racita hone ke kAraNa isakA kSetra paMjAba tathA hariyANA hI rahA hogA, aisA anumAna lagAyA jA sakatA hai| ___ 'AcAra dinakara' nAmaka grantha saMskRta va prAkRta bhASA meM hai| yaha grantha apanI mUla bhASA meM pahale bhI prakAzita huA thA, kintu pAThakoM ke hRdaya meM apanA sthAna banA pAne meM asaphala rhaa| jahA~ taka jaina AgamoM kA prazna hai unameM kucha saMskAroM ke thor3e bahuta ullekha to avazya milate haiM kintu vahA~ bhI saMskAroM ke vidhi-vidhAnoM kA prAyaH abhAva hI dekhA jAtA hai| aisI sthiti meM AcArya vardhamAnasUrikRta AcAra dinakara eka aisA grantha siddha hotA hai jisameM na kevala muni, na kevala gRhastha, apitu gRhastha tathA muni donoM meM sAmAnya rUpa se pracalita saMskAroM va unake vidhi-vidhAnoM kA suvyavasthita aura suspaSTa vivecana huA hai| prastuta grantha cAlIsa udayoM meM vibhAjita hai jise AcArya jI ne tIna bhAgoM meM bAMTa diyA hai| prathama bhAga meM gRhastha sambandhI, dvitIya bhAga meM muni sambandhI tathA tRtIya bhAga meM gRhastha aura muni donoM dvArA sAmAnya rUpa se AcaraNIya vidhi-vidhAnoM kA ullekha hai| isa grantha meM varNita jo saMskAra haiM unheM vardhamAnasUri jI ne usa yuga meM pracalita vyavasthA se hI grahaNa kiyA hai, kyoMki isa grantha meM varNita cAroM vidhiyAM hindU paramparA se hI lI gayI haiN| jainAcAryoM dvArA unakA jainIkaraNa mAtra kiyA gayA hai| isa dRSTi ko sAmane rakhakara jaina paramparA aura usa samaya kI sAmAjika-vyavasthA meM pracalita vidhi-vidhAnoM ko isa grantha meM sarvathA navIna rUpa meM logoM ke sAmane prastuta

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sAhitya satkAra : 159 kiyA gayA hai| isa grantha se pUrva likhe jitane bhI grantha haiM unameM ina saMskAroM sambandhI vidhi-vidhAnoM kA vistAra se adhyayana nahIM kiyA gayA hai, ataH isa dRSTi se prastuta grantha kI mahattA siddha hotI hai, kintu bhASA kI durUhatA ke kAraNa yaha grantha apanI mUla bhASA meM samAja meM lokapriya nahIM ho paayaa| sAdhvI mokSaratnA jI ne isa vizAlakAya grantha kA hindI bhASA meM anuvAda kara eka mahattvapUrNa kArya kiyA hai| isake anuvAda kA kArya bhI itanA sahaja aura sarala nahIM thA, kyoMki yaha grantha bhASA kI dRSTi se kliSTa to thA hI, sAtha hI isake mUla meM azuddhatA bhI paryApta thI, ataH ina sabako dhyAna meM rakhate hue sAdhvI mokSaratnA jI ne grantha ke anuvAda kA kArya jisa saphalatApUrvaka sampanna kiyA isake liye ve nizcaya hI badhAI kI pAtra haiN| ve Age bhI isa prakAra kA prayAsa karatI raheMgI, aisI AzA hai / grantha kI bAhyAkRti sundara aura AkarSaka tathA mudraNa spaSTa hai| DaoN0 zAradA siMha 2. AcAra dinakara - caturtha khaNDa, prAyazcitta, Avazyaka, tapa evaM padAropaNa vidhi, lekhaka- AcArya, vardhamAnasUri, anuvAdaka - sAdhvI mokSaratnAzrI jI, sampA0- pro0 0 sAgaramala jaina, prakAzaka- zAjApura ( ma0pra0), prathama saMskaraNasitambara - 2005, mUlya 200 rUpaye, pRSTha 422, sAIja- DimAI | prastuta pustaka AcArya vardhamAnasUrikRta grantha 'AcAra dinakara' kA caturtha khaNDa hai| isake prathama khaNDa meM gRhasthoM ke liye solaha saMskAra, dvitIya khaNDa meM jaina muni jIvana ke vidhi-vidhAnoM kA tathA tRtIya khaNDa meM pratiSThA vidhi, zAntika karma, pauSTika karma evaM bali- vidhAna, jo mUlataH karmakANDaparaka haiM, kA ullekha hai tathA 'AcAra dinakara' ke caturtha arthAt isa khaNDa meM prAyazcitta-vidhi, SaDAvazyakavidhi, tapa-vidhi aura padAropaNa - vidhi ina cAroM kA vidhivat ullekha kiyA gayA hai| 'AcAra dinakara' ke isa khaNDa meM muni jIvana aura gRhastha jIvana donoM se sambandhita saMskAroM kA ullekha kiyA gayA hai| isase pahale kisI bhI grantha meM tatkAlIna sAmAjika vyavasthA kI dRSTi se prAmANika grantha nahIM likhA gayA thaa| ataH hama kaha sakate haiM ki 'AcAra dinakara' eka aisA grantha hai jisameM jaina paramparA para hindU paramparA ke saMskAra sambandhI vidhi-vidhAnoM ke prabhAva ko mAnate hue tatkAlIna sAmAjika vyavasthA meM pracalita vidhi-vidhAnoM kA vyavasthita adhyayana prastuta kiyA gayA hai| 'AcAra dinakara' ke isa caturtha khaNDa meM prAyazcita - vidhi, tapa-vidhi, Avazyakavidhi tathA padAropaNa - vidhi ko AgamoM kI apekSA adhika vikasita rUpa meM vivecita kiyA gayA hai| tapa - vidhi ke antargata AgamoM meM varNita tapoM ke ullekha ke sAtha

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160 : zramaNa, varSa 58, aMka 1 / janavarI-mArca 2007 una tapoM kA bhI ullekha kiyA gayA hai, jo hindU paramparA se prabhAvita lagate haiM, isake atirikta rAjA, mantrI, senApati ke pada ko grahaNa karane kI vidhi kA bhI varNana kiyA gayA hai| sAdhvI mokSaratnA jI ne 'AcAra dinakara' nAmaka isa grantha kA hindI anuvAda karake zlAghanIya kArya kiyA hai| isa kArya se sAdhvI mokSaratnA jI kI vidvatA sahaja hI prakhara ho sAmane AtI haiN| jisa saphalatA se unhoMne isa vizAlakAya grantha ke cAroM khaNDoM kA mAtra tIna varSoM meM hindI anuvAda kiyA hai isake lie ve badhAI kI pAtra haiN| DaoN0 zAradA siMha 3. zrAddhavidhiprakaraNam (vidhikaumudIvRtti kA bhASAntara), lekhaka - ratnazekhara sUrIzvara jI, sampA0 - munirAja zrI jayAnaMdavijaya jI, prakA0 zrI guru rAmacandra prakAzana samiti, bhInamAla (rAja0), prathama saMskAraNa 2004, mUlya - svAdhyAya, pRSTha - 388, sAIja - DimAI / prastuta grantha kA lekhana pUjyapAda zrI ratnazekharasUrIzvarajI dvArA Aja se karIba 558 varSa pUrva vikrama saMvat 1506 meM kiyA gyaa| bhAratIya saMskRti kI zramaNadhArA jisa para samasta jaina saMgha AdhArita hai, ko akSuNNa banAe rakhane ke liye hamAre RSi-muniyoM ne hamezA naye-naye sAhitya kI racanA kara samAja ko dizA nirdezita kiyA hai| phira cAhe vo zramaNa jIvana sambandhita vidhi-vidhAna ho yA zrAvaka jIvana sambandhI / zramaNa jIvana para abhI taka anekoM prAmANika granthoM kI racanA ho cukI hai, kintu zrAvaka jIvana ko samujjvala banAne vAle vidhi-vidhAnoM kA dRSTAMtapUrvaka vivecana kisI bhI grantha meM nahIM kiyA gayA hai| isa dRSTi se prastuta grantha kI mahattA aura bar3ha jAtI hai, kyoMki isameM usa samaya ke pracalita vidhi-vidhAnoM kA vivecana kiyA gayA hai| itanA hI nahIM taba se aba taka ke vidhi vidhAnoM meM kitane yogya aura ayogya vidhi-vidhAna jur3a gaye haiM usakA vivaraNa bhI isa grantha dvArA spaSTa ho jAtA hai| prastuta grantha 6 prakAzoM meM vibhakta hai| prathama prakAza ke antargata zrAvakoM ke bheda, dharma, japa, svapna- vicAra, paccakkhANa kI vidhi, lAbha, phala, arthopArjana kI vidhi, artha kA vyaya, devadravyAdi dainika karmoM kA vivaraNa aneka kathAoM ke mAdhyama se diyA gayA hai| dvitIya prakAza meM rAtrikRtya ke antargata sone se pUrva svAdhyAya evaM dharmopadeza, pratikramaNa kA samaya tathA sone kI vidhi Adi kA vicAra kiyA gayA hai| tRtIya prakAza ke antargata pUrvakRtya, caturtha prakAza ke antargata cAturmAsikRtya,

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sAhitya satkAra : 161 paMcama prakAza meM varSakRtya tathA antima aura SaSTha prakAza meM janmakRtya kA dRSTAMtapUrvaka vivecanA kiyA gayA hai| kahane kA tAtparya hai ki jo bhI bhAvaka isa grantha meM kahe gaye 6 prakAzoM kA samyakrUpeNa pAlana karegA vaha vartamAna meM to sukha pAyegA hI aura paraloka meM bhI mukti ko prApta kregaa| isa dRSTi se yaha grantha una zrAvakoM ke liye vizeSa rUpa se upayogI siddha hogA jo sAMsArika kRtyoM ko karate hue bhI mukti ke AkAMkSI haiN| aise upAsakoM ke liye zrAvaka dharma kI vidhi eka hI pustaka meM prApta honA sahaja utkaMThA kA viSaya hai| nizcita hI pAThakagaNa isa pustaka kA lAbha uThA skeNge| grantha ke bhASAMtara kA kArya jainAmRta samiti, udayapura dvArA vikrama saM0 1687 meM kiyA gayA thaa| isake atirikta isameM jo bhI bhASA kI truTi raha gayI thI usameM bhASika sudhAra kara zrI guru rAmacandra prakAzana samiti, bhInamAla (rAja.) ne chapavAyA hai| isa kArya ke liye ve avazya hI badhAI ke pAtra haiN| grantha kI bAhyAkRti AkarSaka va susajjita tathA mudraNa spaSTa hai| DaoN0 zAradA siMha 4. prasthAnaratnAkarazabdakhaNDIyA (vidvat paricarcA), prakAzaka- zrI ballabhAcArya TrasTa, kaMsArA bAjAra, mANDavI, jilahA-kaccha, gujarAta - 370456, saMskaraNaprathama (vi0saM0 2056), pR0- 14+601, AkAra - DimAI, mUlya- 200/ gosvAmI zrI puruSottamacaraNa viracita 'prasthAnaratnAkara' vallabhavedAnta darzana kA utkRSTa grantha hai| isa grantha meM 'prasthAnaratnAkara' ke zabda khaNDa ke viSayoM para kI gayI vicAragoSThI kA saMkalana hai| kahA jAtA hai jo sthAna nyAya darzana meM udayana kA, mImAMsA darzana meM pArthasArathI mizra aura zAlikanAtha mizra kA hai, vahI sthAna vallabha vedAnta meM gosvAmI zrI puruSottamacaraNa jI kA hai| lekhaka ne isa grantha meM jJAna ko brahma svarUpa mAnA hai| Izvara jaba isa saMsAra kI sRSTi karane kI icchA karatA hai to jJAna kA aneka prakAra se AvirbhAva hotA hai| isa pustaka meM cAra divasIya saMgoSThI meM deza ke labdhapratiSThita vidvajjanoM dvArA kie gaye patra vAcana tathA usa para huI carcA ke sAtha 22 zodha-patroM kA saMkalana hai| jisameM Dr. S.S. Antarkar paThita "Autonomy and supremacy of the Vedic testimony : Prasthanaratanakara View", Prof. S.R. Bhatt yfon "Meaning of Veda and vedapramanya according to Prasthanaratanakara, Dr. B.K. Dalai paThita "Jain concept of Sabda Pramana", Prof V.N. Jha paThita "Vallabha's philosophy of language", ke

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162 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 sAtha hI DaoN0 acyutAnanda dAsa, DaoN0 raghunAtha ghoSa, DaoN0 vAI0esa0 zAstrI, DaoN0 ena0Ara0kaNNana, DaoN0 ke0I0 devanAthana, pro0 DI0 prahlAdAcAra, DaoN0 balirAma zukla, DaoN0 zazinAtha jhA, DaoN0 ke0I0 govindana, DaoN0 vindezvarI prasAda mizra, DaoN0 ena0ema0 kansArA, DaoN0 sunandA vAI0 zAstrI, DaoN0 govinda jhA, DaoN0 pradIpa gokhale, DaoN0 kIrtyAnanda jhA evaM DA. kRSNAnanda jhA ke zodha-patroM kA saMkalana hai| zodha-patra hindI, aMgrejI evaM saMskRta bhASAoM meM hai| pratyeka zodha-patra vAcana ke uparAnta usa para kI gaI carcA kA bhI ullekha isa grantha meM huA hai| ata: yaha pustaka darzanazAstra ke vidyArthiyoM evaM zodhArthiyoM ke lie avazya hI paThanIya evaM saMgrahaNIya hai| AzA hai jJAnapipAsu vidvatjana isa pustaka kA avazya lAbha utthaaeNge| DaoN0 rAghavendra pANDeya 5. vAllabha vedAnta (nibandha saMgraha), lekhaka - gosvAmI zrI zyAma manohara jI, sampA0 - gosvAmI zarada, prakA0 - zrI vallabhAcArya TrasTa, ka~sArA bAjAra, mANDavI, kaccha, gujarAta 370465, saMskaraNa - prathama (vi0sa0 2063), AkAra - DimAI, pR0 - 545. .. prastuta grantha gosvAmI zrI zyAma manohara jI dvArA dharma-darzana viSayaka nibandhoM kA saMgrahita rUpa hai| isake darzana khaNDa meM ATha evaM dharma khaNDa meM chaH lekha haiN| sabhI lekha dharma evaM darzana sambandhI siddhAntoM kI gUr3ha zAstrIya carcA ko sameTe hue haiN| darzana khaNDa kA prathama lekha "bhAratIya darzana ke vikAsa meM prastAvita vibhinna yojanAbaddhatAoM kI rUparekhA' (ina caukhaToM meM vAllabha darzana kA sthAna) hai| isa lekha ke mAdhyama se vidvAn lekhaka ne bhAratIya darzana kI vibhinna vidhAoM (Astika, nAstika) ke sAtha-sAtha tarkazAstra meM bhI vallabha darzana ko dikhAne kA prayAsa kiyA hai| isake sAtha hI vAllabha vedAnta ke anusAra bhASA kA svarUpa aura kArya kalApa, cakSu kA cAkSuSaviSaya deza meM prApyaprakAzakAritva, tamasa ke vibhinna svarUpa aura unakI anubhUtiyoM ke bAre meM kucha puraHsphUrtika vicAra (vAllabha dRSTikoNa se), khyAtivAda kI carcA meM kucha puraHsphUrtika vicAra bindu, satya ke katipaya anUThe AyAma, anta:karaNa kA svabhAva aura kAryakalApa, kAryakAraNabhAva mImAMsA Adi lekha utkRSTa bana par3e hai| dharma khaNDa meM prathama lekha zuddhAdvaitavAda aura lIlAvAda ke sandarbha meM vyakti-svAtantrya kI mImAMsA hai, jisameM lekhaka ne zuddhAdvaitavAda para svayaM puruSArthahInatA, akarmaNyatA tathA jJAnecchAprayatna pArataMtrya Adi AkSipta doSoM kA nirasana kiyA hai| isa lekha meM lekhaka ne AkSepoM kA nirasana karate hue vyakti-svAtantrya ke svarUpa tathA usakI upayogitA Adi kA vistRta vivecana kiyA hai| anya lekhoM meM dharma kI

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sAhitya satkAra : 163 vividhatA aura vizva meM zAnti, svAmInArAyaNa matIya vedAnta siddhAnta aura bhaktisAdhanA kI vikasanaprakriyA - 1 evaM 2, brahma yA brahmANDa aura manuSya ke astitva kI khoja, dharma, darzana, vijJAna aura kalA meM rasadRSTi kA pakSa Adi lekha, lekhakIya vizeSatAoM se bhare par3e haiN| anta meM kahA jA sakatA hai ki dharma ke suvijJa evaM jijJAsu pAThakoM evaM zodhArthiyoM ki lie yaha eka uttama kRti hai / AzA hai suvijJa pAThaka ise par3hakara avazya lAbhAnvita hoNge| DaoN0 rAghavendra pANDeya 6. kAryakAraNabhAva (vidvatparicarcA), prakA0 zrI vallabhAcArya TrasTa, kaMsArA bAjAra, mANDavI, kaccha, gujarAta 370465, saMskaraNa prathama (vi0saM0 2060), AkAra - DimAI, pRSTha- 614, mUlya - 150/ - prastuta grantha 'prasthAnaratnAkara' AdhArita kAryakAraNabhAva para vidvat paricarcA kA saMkalana hai| 'prasthAnaratnAkara' vAllabha vedAnta darzana kA pramukha grantha hai jisameM gosvAmI puruSottamacaraNa jI ne apanI vidvattA kA utkRSTa paricaya diyA hai| isameM vibhinna vidvAnoM ke 22 zodha-patroM ko saMkalita kiyA gayA hai| anta meM pariziSTa ke antargata DaoN0 bI0ke0 dalAI evaM DaoN0 mIrA rastogI kA kramaza: 'Jain Theory of Causation' evaM 'kAzmIra zivAdvayavAda meM kAraNatA siddhAnta' zodha - 1 - patra kA aMkana kiyA gayA hai| prathama zodha-patra pro0 vaziSTha nArAyaNa jhA paThita The Vallabha theory of cause and effect relationship' hai jisameM pro0 jhA ne vallabha darzana ke kAraNatA siddhAnta kI vivecanA kI hai, jisa para vidvAnoM ne utkRSTa carcA kI hai| ajAtivAda ke antargata pro0 yajJezvara zAstrI evaM DaoN0 rAdhezyAmadhara dvivedI kA lekha hai| donoM hI lekha sAragarbhita haiN| pro0 zAstrI ne gaur3apAda kA ajAtivAda aura vallabhAcArya kA avikRta pariNAmavAda para adhyayana prastuta kiyA hai aura DaoN0 dvivedI ne hyUma ke kAryakAraNa siddhAnta ke sAtha bhAratIya cintana paramparA meM varNita kAryakAraNa siddhAnta ke sAmya aura vaiSamya ko dikhAne kA prayAsa kiyA hai| prathama lekha a~grejI meM hai aura dvitIya saMskRta meM / isI prakAra saMghAtavAda ke antargata DaoN0 rAmacandra mA~jhI evaM DaoN0 ambikAdatta zarmA, vivartavAda ke antargata DaoN0 pArasanAtha dvivedI evaM DaoN0 vindezvarI prasAda mizra kA Alekha hai| ArambhavAda zIrSaka ke antargata DaoN0 balirAma zukla, DaoN0 saccidAnanda mizra, DaoN0 candrazekhara zukla, DaoN0 kizora nAtha jhA, DaoN0 aruNa mizra ke zodha-patroM kA aMkana huA hai / sarva siddhAnta-saMgrahavAda ke antargata pro0 siddhezvara bhaTTa evaM DaoN0 rAma kizora tripAThI ke zodha-patra evaM pariNAmavAda 1 evaM 2 ke antargata DaoN0 ujjvalA pAnase jhA, pro0 ena0esa0rA0 tAtAcArya, DaoN0

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164 : zramaNa, varSa 58, aMka 1/janavarI-mArca 2007 ke0I0 devanAthana, pro0 DI0 prahlAdAcAra, DaoN0 prabala kumAra sena, gosvAmI zrI zyAma manohara, DaoN0 sunandA zAstrI evaM DaoN0 vI0 ema0 jozI ke zodha-patra kA aMkana hai| zodha-patra hindI, saMskRta evaM aMgrejI bhASA meM paThita hai| sabhI zodha-patra vAllabha vedAnta kI sAragarbhitA ko prastuta karate haiN| niSkarSata: kahA jA sakatA hai ki yaha grantha vallabha vedAntAbhimata kAryakAraNabhAva carcA jJAnapipAsu sudhI pAThakoM ke lie upayukta hai| AzA hai dharma-darzana ke jijJAsu pAThaka evaM zodhArthI isakA lAbha avazya utthaaeNge| yaha paThanIya evaM saMgrahaNIya vizeSatAoM se yukta grantha hai| - DaoN0 rAghavendra pANDeya 7. jaina vidhi-vidhAna sambandhI sAhitya kA bRhad itihAsa, bhAga-1, lekhikA- sAdhvI saumyagaNA zrI, sampA0 - DaoN0 sAgaramala jaina, prakA0 - prAcya vidyApITha, zAjApura, madhya pradeza, saMskaraNa-2006, AkAra - DimAI, pR0 - 672, mUlya- 151/- kisI bhI dharma-darzana kA apanA svataMtra vidhi-vidhAna hotA hai| inhIM vidhividhAnoM ke mAdhyama se vyakti apanI dhArmika sAdhanA ke patha para calakara carama lakSya ko prApta karatA hai| janakalyANa kI kAmanA karane vAle hamAre RSi-muniyoM ne dAnazIla, tapa Adi aneka vidhAna banAye haiM jinase mAnava mAtra kA kalyANa ho ske| isI krama meM jaina vidhi-vidhAnoM ke itihAsa aura vaividhyapUrNa jAnakAriyoM ke sAtha sudhI pAThaka ko apane yogya ArAdhanAoM ke viSaya meM sahaja evaM sarala bhASA meM jAnakArI upalabdha karAne kA saphala prayAsa sAdhvI saumyaguNA zrI jI ne kiyA hai| jaina vidyA ke labdhapratiSTha vidvAna DaoN0 sAgaramala jaina ke kuzala sampAdakatva meM yaha grantha kucha gine cune viziSTa granthoM kI zreNI meM A jAtA hai| vidvAn lekhikA ne apanI buddhimattA kA sadupayoga karate hue isa grantha ko vaha saba kucha diyA hai jo anyatra darlabha hai| yaha grantha kula 13 adhyAyoM meM vibhakta hai| prathama adhyAya jaina vidhi-vidhAna ke udbhava evaM vikAsa se sambandhita hai| isameM lekhikA ne manuSya ke vyAvahArika jIvana se sambandhita niyamoM ke udbhava evaM vikAsa ko vibhinna dRSTiyoM se vivecita karane kA prayAsa kiyA hai| dvitIya adhyAya meM zrAvakAcAra sambandhI vidhi-vidhAnaparaka sAhitya sUcI ke antargata prArambha meM 74 sAhitya kI sUcI dI gaI hai, tatpazcAt unakA saMkSipta vivecana kiyA gayA hai| tRtIya adhyAya sAdhvAcAra sambandhI vidhi-vidhAnaparaka sAhitya se sambandhita hai| isameM bhI prArambha meM 27 sAhitya kI sUcI evaM tatpazcAt unapara saMkSipta prakAza DAlA gayA hai| caturtha adhyAya meM SaDAvazyaka (pratikramaNa) sambandhI vidhi-vidhAnaparaka 21 sAhitya kI sUcI aura unake bAre meM AvazyakatAnurUpa

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sAhitya satkAra : 165 carcA kI gaI hai| pAMcavAM adhyAya tapa sambandhI hai jisase sambandhita 44 sAhitya kI sUcI aura unapara saMkSipta prakAza DAlA gayA hai| adhyAya cha saMskAra evaM vratAropaNa se sambandhita hai| isameM 70 sAhitya kI sUcI ke sAtha unakI vivecanA kI gaI hai| adhyAya sAta samAdhimaraNa se sambandhita hai| isameM kula 31 sAhitya-sUcI hai aura unapara ucita carcA kI gaI hai| adhyAya ATha aura nau prAyazcitta sambandhI sAhitya se sambandhita hai jisameM 47 sAhitya kI sUcI ke sAtha unakI savistAra vivecanA kI gayI hai| adhyAya dasa pUjA evaM pratiSThAparaka sAhitya se sambandhita hai jisameM 133 pUjA evaM 42 pratiSThA sambandhI sAhitya ke bAre meM sasandarbha varNana kiyA gayA hai| gyArahavAM adhyAya jaina maMtra evaM yantra sambandhI sAhitya se sambandhita hai| isameM tantramaMtra-yantra-vidyA sambandhI - 84 sAhitya kI sUcI dI gaI hai aura unapara sasandarbha prakAza DAlA gayA hai| bArahavAM adhyAya jyotiSa nimitta-zakuna sAhitya se sambandhita hai| isameM 90 granthoM kI sUcI dI gaI hai jisameM jaina-jyotiSa evaM zakuna vidyA sambandhI siddhAntoM kI vivecanA milatI hai| trayodaza adhyAya meM zeSa vividha viSayoM kA saMkalana kiyA gayA hai jisameM kula 38 pustakoM kI sUcI dI gayI hai aura unapara savistAra carcA bhI kI gaI hai| anta meM kahA jA sakatA hai ki sAdhvI saumyaguNA zrI likhita jaina vidhividhAna sAhitya sambandhI yaha grantha apane Apa meM eka anUThI racanA hai jisakA lAbha jaina vidyA ke sudhI pAThakoM ke sAtha-sAtha samAnya zodhArthI bhI uThA sakate haiN| niSkarSataH yaha grantha eka bAra sabhI ke lie avazya par3hane yogya hai jisase ki jaina vidyA sambandhita jJAna meM praur3hatA aaye| DaoN0 rAghavendra pANDeya

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166 : zramaNa, 1. 2. 3. 4. 7. 8. varSa 58, aMka 1 / janavarI-mArca 2007 9. sAbhAra prApti navIna dvAdaza chAha DhAlA saMgraha, lekhaka - rAjamala pavaiyA, prakA0 - bharata pavaiyA, tArAdevI pavaiyA granthamAlA, 44, ibrAhimapura, bhopAla - 462001 kAvyazAstravinodena, lekhaka - DaoN0 kavina zAha, prakA0 - rItA bena zAha, 103, jIvana jyoti apArTamenTa, sI bilDiMga, bajAriyA baMdara roDa, bIlImorA - 396321 preraNA srota, ahiMsA phAunDezana, 9 pusA roDa, naI dillI- 110005 zrI navapada tapa ArAdhanA vidhi, lekhaka - paMnyAsa zrI kailAzacaMdra vijaya jI, prakA0- zrI rAMdera roDa, ve0 mUrti 0 jaina saMgha, aDAjaNa pATIyA, surata395009 zrI yugapradhAna tapa ArAdhanA vidhi, lekhaka - paMnyAsa zrI kailAzacaMdra vijaya jI, prakA0- zrI rAMdera roDa, ve0 mUrti 0 jaina saMgha, aDAjaNa pATIyA, surata- 395009 zrI laghutattva sphoTa vidhAna, lekhaka rAjamala pavaiyA, prakA0- bharata pavaiyA, tArAdevI pavaiyA granthamAlA, 44, ibrAhimapurA, bhopAla- 462001 zrI vRhat sAmAyika pATha vidhAna, lekhaka rAjamala pavaiyA, prakA0bharata pavaiyA, tArAdevI pavaiyA granthamAlA, 44, ibrAhimapurA, bhopAla - 462001 preraka bodhakathAe~, mahAtmA bhagavAnadIna, prakA0 zacitA prakAzana, kuTIra, sAranAtha / abhaya - dazavaikAlika sArtha, lekhaka - zrImad vijaya pUrNacandra sUrIzvarajI, prakA0 zrI jhAlavAr3A jaina saMgha, mu0po0 jhAlavAr3A, jilA - banAsakAMThA / 10. yazo AMtara vyathA, saMkalanakartA - zrImad hemabhUSaNa sUrIzvarajI, DIkkI vegsa, 85, bhaMDArI sTrITa, goladevalanI ke pAsa, muMbaI - 400004 prakA0 11. amara upAdhyAya, lekhaka - zrImad vijaya pUrNacandra sUrIzvara jI, prakA0 paMca prasthAna puNya smRti prakAzana, sumaMgala kAryAlaya 10 - 3298 / e kAlonI maidAna, gopIpurA, surt| *

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