Sramana 2007 04

Author(s): Shreeprakash Pandey, Vijay Kumar
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525061/1

Page #1
zramaNa SRAMANA A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVIII No. JIT-II April - September 2007 vidyApITha Parswanatha Vidyapitha, Varanasi pArzvanAtha vidyApITha, vArANasI

Page #2
zramaga SRAMANA A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVIII Hindi Section Dr. Vijaya Kumar Powercha No. II-III Proye Editor Publisher April - September 2007 English Section Dr. S.P. Pandey Parshwanath Vidyapeeth, Varanasi Recognized by Banaras Hindu University as an external Research Centre

Page #3
zramaNaH pArzvanAtha vidyApITha kI traimAsika zodha-patrikA Sramana: A Quarterly Research Journal of Parshwanath Vidyapeeth Vol. LVIII No. II-III April - September 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.

Page #4
zramaNa apraila-sitambara 2007 viSayasUcI hindI khaNDa 1. jaina paramparA meM maMtra-taMtra DaoN0 RSabhacandra jaina 'phaujadAra' 1-12 2. tapa : sAdhana aura samAdhAna DaoN0 rajjana kumAra 13-22 3. nirayAvaliyA-kalpikA : eka samIkSAtmaka adhyayana ___ DaoN0 sudhA jaina 23-33 4. dhArmika-sahiSNutA aura dharmoM ke bIca maitrIbhAva - jaina-dRSTikoNa __ DaoN. rAjendra jaina 34-42 vaidika zramaNa-paramparA aura usakI loka-yAtrA DaoN0 vindhyezvarI prasAda mizra 'vinaya' 43-53 6. Aptopadeza: zabda: kI jayanta DaoN0 jayanta upAdhyAya bhaTTIya vyAkhyA saMjaya kumAra siMha 54-62 7. kAlidAsa ke nATakoM meM prayukta prAkRta ke taddhita pratyaya kauzalyA cauhAna 63-75 8. taMtra darzana meM jJAna kA svarUpa DaoN. jayazaMkara siMha 76-80 9. jaina darzana evaM yogavAsiSTha meM jJAna kI kramAgata avasthAoM kA vivecana DaoN. manoja kumAra tivArI 81-94 10.vaidika evaM zramaNa paramparAoM kI dArzanika pArasparikatA DaoN0 vijaya kumAra 95-100 11. bauddha evaM jaina darzana meM vyApti-vimarza DaoN0 rAghavendra pANDeya 101-114 12. jaina dArzanika cintana kA aitihAsika vikAsa-krama DaoN. kirana zrIvAstava 115-126 13. prakAzita upAMga sAhitya oma prakAza siMha 127-135 ENGLISH SECTION 14. Concept of Omniscience in Jainism Dr. S.P. Pandey 137-162 15. Contribution of Sramana Tradition to Indian Culture Dr. B.N. Sinha 163-171 16. Jahangir's relation with Spiritual Jaina Leaders ___Dr. Nirmala Gupta 172-187 17 Jainism and Meat-Eating M.V. Shah 188-206 18. Towards World Peace on the Wheels of 'Anekantavada and Syadvada' Dr. Jaya Singh 207-217 19. pArzvanAtha vidyApITha ke prAGgaNa meM 218-220 20.jaina jagat 221-227 21. sAhitya satkAra 228-236

Page #5
cAna / hindI khaNDa * jaina paramparA meM maMtra-taMtra DaoN0 RSabhacandra jaina 'phaujadAra' * tapa : sAdhana aura samAdhAna DaoN0 rajjana kumAra nirayAvaliyA-kalpikA : eka samIkSAtmaka adhyayana DaoN0 sudhA jaina dhArmika sahiSNutA aura dharmoM ke . 'bIca maitrIbhAva - jaina-dRSTikoNa DaoN0 rAjendra jaina * vaidika zramaNa-paramparA aura usakI loka-yAtrA DaoN0 vindhyezvarI prasAda mizra 'vinaya' Aptopadeza: zabda: kI jayanta DaoN0 jayanta upAdhyAya bhaTTIya vyAkhyA kA saMjaya kumAra siMha kAlidAsa ke nATakoM meM prayukta - prAkRta ke taddhita pratyaya kauzalyA cauhAna * taMtra darzana meM jJAna kA svarUpa - DaoN0 jayazaMkara siMha jaina darzana evaM yogavAsiSTha meM jJAna / - kI kramAgata avasthAoM kA vivecana DaoN. manoja kumAra tivArI * vaidika evaM zramaNa paramparAoM kI dArzanika pArasparikatA ne DaoN. vijaya kumAra bauddha evaM jaina darzana meM vyApti-vimarza DaoN0 rAghavendra pANDeya jaina dArzanika cintana kA aitihAsika vikAsa-krama DaoN0 kirana zrIvAstava * prakAzita upAMga sAhitya oma prakAza siMha S R

Page #6
- zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 jaina paramparA meM maMtra-taMtra DaoN0 RSabhacandra jaina 'phaujadAra' * jaina paramparA meM prAcIna kAla se maMtravidyA kA mahattvapUrNa sthAna rahA hai| isa vidyA kA sambandha dvAdazAMga vANI ke bArahaveM aMga 'dRSTivAda' se hai, jisake parikarma, sUtra, pUrvagata, anuyoga aura cUlikA ye pAMca bheda haiN| pUrvagata ke caudaha bheda haiN| unameM vidyAnuvAda nAmaka dazavAM pUrva pandraha vastugata, tIna sau prAbhRtoM ke eka karor3a daza lAkha padoM ke dvArA aMguSThaprasenA Adi sAta sau alpavidyAoM kA, rohiNI Adi pAMca sau mahAvidyAoM aura antarikSa, bhUmi, aMga, svara, svapna, lakSaNa, vyaMjana, chinna ina ATha mahAnimittoM kA kathana karatA hai| vahAM ina vidyAoM ke sAdhana kI vidhi tathA phala kA bhI varNana hai| 'tattvArthavArtika', 'SaTakhaNDAgama' kI dhavalA TIkA, 'gommaTasAra' jIvakANDa kI jI0ta0pra0 TIkA aura 'aMgapaNNatti' granthoM meM aSTAMga mahAnimittoM kA varNana vidyAnuvAda pUrva meM kiyA gayA hai| 'kasAyapAhuDa' kI jayadhavalA TIkA aura 'harivaMzapurANa' meM unheM kalyANavAda pUrva ke antargata batalAyA gayA hai| 'dRSTivAda' kA pAMcavAM bheda cUlikA hai| isake pAMca bheda haiM - 1. jalagatA, 2. sthalagatA, 3. mAyAgatA 4. rUpagatA aura 5. aakaashgtaa| jalagatA cUlikA meM jala meM gamana, jala kA stambhana, agni kA stambhana, agni kA bhakSaNa, agni para baiThanA, agni meM praveza karanA Adi ke kAraNabhUta maMtra, taMtra aura tapazcaraNa Adi kA varNana hai| sthalagatA cUlikA meru, kulAcala, bhUmi meM praveza karane, zIghra gamana karane Adi ke kAraNabhUta maMtra, taMtra, tapazcaraNa Adi kA varNana karatI hai| mAyAgatA cUlikA meM mAyAvI rUpa, indrajAla (jAdUgarI), vikriyA Adi ke kAraNabhUta maMtra, taMtra, tapazcaraNa Adi kahe gaye haiN| rUpagatA cUlikA siMha, hAthI, ghor3A, hiraNa, nara, kharagoza, baila, vyAghra Adi meM rUpa parAvartana ke kAraNabhUta maMtra-taMtra tapazcaraNa Adi tathA citra, kASTha, lepya, utkhanana Adi ke lakSaNa aura dhAtuvAda, rasavAda, khadAna Adi vAdoM kA kathana karatI hai| AkAzagatA cUlikA meM AkAza meM gamana karane ke kAraNabhUta maMtra-taMtra tapazcaraNa Adi kA varNana kiyA gayA hai| ukta pAMcoM cUlikAoM meM pratyeka ke do karor3a nau lAkha navAsI hajAra do sau (20989200) pada haiM, jinameM vibhinna maMtra-taMtroM kA vizAla saMgraha kiyA gayA hai| * nidezaka, prAkRta jainazAstra aura ahiMsA zodha saMsthAna, vaizAlI-844128 (bihAra)

Page #7
: zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 jaina paramparA kA mUlamaMtra ' NamokAra maMtra' hai, jise anAdi-nidhana kahA jAtA hai| isameM arahanta, siddha, AcArya, upAdhyAya aura sAdhu ina pAMcoM parameSThiyoM ko namaskAra kiyA gayA hai, isalie ise namaskAra maMtra yA paMca namaskAra maMtra bhI kahA jAtA hai| isa maMtra kA prAcInatama kintu apUrNa ullekha samrATa khAravela ke hAthIgumphA lekha meM upalabdha hotA hai| vahAM kevala 'namo arihaMtANaM' aura 'namo savasidhAnaM' ye do pada hI pAye jAte haiN| isake pAMcoM pada 'SaTkhaNDAgama', 'prajJApanA', 'bhagavatI' aura 'kalpasUtra' Adi granthoM meM upalabdha hote haiN| oMkAramaya (arahanta, azarIrI, AcArya, upAdhyAya aura muni) NamokAra maMtra mUlata: vizuddha AdhyAtmika maMtra hai, isake jApa se sAdhaka ko vizeSa UrjA prApta hotI hai| vaha UrjA sAdhaka ke karmamala ko jalAkara naSTa kara detI hai, jisase usakI AtmA vizuddha ho jAtI hai aura antataH sAdhaka mokSasiddhi prApta kara letA hai| isa maMtra kA upayoga stambhana, vazIkaraNa, upasarga nivAraNa Adi kAryoM meM bhI hotA rahA hai| jaina sAhitya meM isa maMtra ke aneka camatkArika udAharaNa dekhe jA sakate haiN| jaina paramparA meM caubIsa tIrthaMkaroM ke zAsanadeva svIkAra kiye gaye haiM, jo yakSa aura yakSI yugalarUpa hote haiN| ye zAsanadeva tIrthaMkaroM ke ArAdhakoM ke saMkaToM kA nivAraNa karanevAle tathA aneka siddhiyoM ke dAtA mAne jAte haiN| jaina paramparA ke maMtra-taMtra viSayaka sAhitya meM pahale tIrthaMkara RSabhadeva kI zAsanadevI cakrezvarI, AThaveM tIrthaMkara candraprabha kI zAsanadevI jvAlAmAlinI, bAIsaveM tIrthaMkara neminAtha kI zAsanadevI ambikA aparanAma kUSmANDinI aura teIsaveM tIrthaMkara pArzvanAtha kI zAsanadevI padmAvatI kI ArAdhanA vizeSa rUpa se kI gaI hai| yahAM sarasvatI devI kA bhI khUba prabhAva dikhAI detA hai| ukta sabhI ke kalpa-grantha bhI upalabdha haiN| stuti-maMtroM ke jApa aura homa karane se siddhiyA~ prApta hotI haiN| una siddhiyoM kA prayoga sva-para upakAra ke lie taMtra aura yaMtra ke mAdhyama se kiyA jAtA hai| maMtra, taMtra, yaMtra, siddhi-vidhAna evaM prayoga Adi kA vistRta vivaraNa sambaddha granthoM meM upalabdha hotA hai / 'dhavalATIkA ' (pu0 13, 5/5/ 82/349) meM maMtra-taMtra ke sarvAdhika prAcIna grantha 'joNipAhuDa' kA ullekha huA hai| kSu0 jinendra varNI (jai0 si0 ko0 1, pR0 340) ne use dharasena (I043) dvArA racita batAyA hai, kintu durbhAgya se ukta grantha adyAvadhi anupalabdha hai| yahAM jaina paramparA ke maMtra-taMtra-yaMtra viSayaka sAhitya kA saMkSipta vivaraNa prastuta hai - 1. anubhavasiddha maMtra dvAtriMzikA isake kartA AcArya bhadragupta haiN| eca0 Ara0 kApaDiyA ne isakA racanAkAla vikrama kI sAtavIM sadI mAnA hai|' isa dvAtriMzikA kA prakAzana 'bhairava - padmAvatI-kalpa'

Page #8
jaina paramparA meM maMtra-taMtra : 3 ke tIsaveM pariziSTa ke rUpa meM san 1937 meM ahamadAbAda se huA hai| racanAkAra ne granthArambha meM ise 'maMtra dvAtriMzikA' tathA anta meM 'mahAmaMtra dvAtriMzikA' kahA hai| isameM kula pAMca adhikAra haiM, jinameM kramaza: 20, 42, 41, 50 evaM 24 zloka haiN| maMgala padya ke bAda kahA gayA hai ki stambhana, mohana, uccATana, vazyAkarSaNa, jambhana, vidveSaNa, mAraNa, zAntika, pauSTika Adi ko vidhi ke anusAra isa zAstra meM khuuNgaa| prathama adhikAra ke AThaveM zloka meM batAyA hai ki 'vidyApravAdapUrva ke tIsare prAbhRta se zrI vIra svAmI ke dvArA karmaghAta ke nimitta yaha udbhata kiyA gayA hai|' prathama adhikAra ko 'sarvakarmakaraNa' nAma diyA gayA hai| dvitIya adhikAra meM aparAjitA devI kI siddhi prApta karane vAle ko loka meM aparAjita batAyA gayA hai| yahA~ pArzvayakSa kI siddhi kA vidhAna bhI kahA gayA hai| tRtIya adhikAra meM stambhana, vidveSaNa, uccATana Adi ke maMtra evaM vidhiyAM batalAI gaI haiN| yahA~ 'pizAcinI' nAmaka vidyA kA siddhividhAna bhI kahA gayA hai| tIsaveM padya meM maMtra-vidhi ko 'paramAgamasaMproktaM' kahA gayA hai| yahA~ yaha bhI batAyA gayA hai ki manuSya jisa-jisa sAMsArika kArya kA vicAra karatA hai isa maMtra ke prabhAva se use vaha saba kucha prApta hotA hai|" ___caturtha adhikAra meM ambikA devI, sarasvatI devI aura padmAvatI devI kI ArAdhanA kA vidhAna batAte hue unheM sarvakAryasAdhikA nirUpita kiyA gayA hai| isa adhikAra ke tIsaveM padya meM 'setubandha' kAvya kA ullekha prApta hotA hai| Age kahA hai ki manISiyoM ko satpAtroM meM siddhi kA vyaya karate rahanA cAhie, anyathA siddhi kSINa ho jAtI hai| paMcama adhikAra meM guru-ziSya donoM ke lie dizAnirdeza hai| anta meM granthakAra ne kahA hai ki yogya pAtroM ke hita kI kAmanA se maine zrutasAgara kA Alor3ana karake mahAratnoM ke samAna ina maMtroM kA kathana kiyA hai| 2. jvAlAmAlinI-kalpa isake kartA indranandi haiN| inake guru kA nAma bappandi yA bappaNanandi hai| grantha prazasti ke anusAra isakA racanAkAla zaka samvat 861 (I0 san 939) hai|' isakI eka hastalikhita prati jaina siddhAMta bhavana, ArA meM surakSita hai| isakA prakAzana san 1966 meM mUlacaMda kisanadAsa kApar3iyA, sUrata ne kiyA hai| isameM sva0 paM0 candrazekhara zAstrI kI bhASA TIkA bhI chapI hai| isa grantha kA samIkSAtmaka vivaraNa 'anekAnta' varSa-1, pR0 430 evaM 555 Adi para paM0 jugalakizora mukhtAra ne prakAzita kiyA thaa| isameM kula pA~ca sau zloka haiN| grantha dasa adhikAroM meM vibhakta hai - 1. mantrI 2. graha 3. mudrA 4. maMDala 5. kaTutaila 6. yaMtra 7. vazyataMtra 8. snapanavidhi 9. nIrAjana-vidhi aura 10. saadhn-vidhi|

Page #9
zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 grantha meM jvAlAmAlinI devI kI stuti, maMtra evaM siddhi vidhAna varNita hai| prathama padya meM bhagavAna candraprabha kI vandanA kI gaI hai| yahAM jvAlAmAlinI devI kA svarUpa batalAte hue kahA gayA hai ki unakA zarIra zveta varNa hai, vAhana mahiSa hai, ve ujjvala AbhUSaNoM se yukta haiM, unake ATha hAtha haiM, jinameM kramaza: trizUla, pAza, matsya, dhanuSa, maMDala, phala, varada (agni) aura cakra dhAraNa kiye haiN| isa grantha meM jvAlAmAlinI devI ke siddhi vidhAna kA vistAra se kathana karane ke bAda kaumArI devI, vaiSNavI devI, bArAhI devI, aindrI devI, cAmuNDAdevI evaM mahAlakSmI devI kI pUjana vidhi kahI gaI hai| grantha kA vaiziSTya dikhAne ke lie viduSI kamalazrI kA vRttAnta diyA gayA hai| " kamalazrI graha-bAdhA se pIr3ita thIM, jinheM helAcArya ( elAcArya) ne nIlagiri ke zikhara para jvAlAmAlinI devI kI ArAdhanA se maMtra prApta kara bAdhA rahita kiyA thaa| : 3. riSTa samuccaya yaha AcArya durgadeva kI racanA hai| isakI bhASA zaurasenI prAkRta hai / gAthAoM kI saMkhyA 261 hai| granthollekha (260-61 ) ke anusAra lakSmInivAsa rAjA ke rAjya meM kumbhanagara ke zAntinAtha jinAlaya meM saMvat 1089 zrAvaNa zuklA ekAdazI ko mUla nakSatra meM isa grantha kI racanA huI thii| isameM aneka maMtra Aye haiN| vaise mUlata: yaha nimitta viSayaka racanA mantramahodadhi hai| yaha grantha vIra sevA mandira TrasTa, jayapura se prakAzita hai| 4. vidyAnuzAsana isake kartA jinasena ke ziSya malliSeNa haiN| ye bar3e mantravAdI the| 'mahApurANa' meM inhoMne svayaM ko 'gAruDamaMtravAdavedI' likhA hai| vidyAnuzAsana maMtrazAstra kA sabase bar3A grantha hai| isameM caubIsa adhikAra tathA pA~ca hajAra maMtra haiN| 1 2 isameM lagabhaga sAta hajAra zloka haiN| eca0 Ara0 kApaDiyA ne ise saMgraha grantha kahA hai| 13 isameM malliSeNa ke anya granthoM kA adhikAMza bhAga pAyA jAtA hai| eca0 Ara0 kApaDiyA ne saMbhAvanA vyakta kI hai ki vidyAnuzAsana drAvir3a saMgha ke matisAgara kI racanA ho sakatI hai| isa grantha kA sampAdana va prakAzana sambhavataH AcArya kunthusAgara jI mahArAja kI preraNA se kucha varSa pUrva huA thaa| kintu prayatnazIla rahane para bhI mujhe usake viSaya meM koI jAnakArI nahIM mila paayii| isakA racanAkAla vikrama saMvat 1110 ke Asa-pAsa hai| 5. bhairava - padmAvatI - kalpa yaha bhI malliSeNa (10/56) kI racanA hai| inhoMne svayaM ko jinasena kA ziSya likhA hai / (10/55) grantha ke puSpikA vAkya meM inheM 'ubhayabhASAkavizekhara'

Page #10
jaina paramparA meM maMtra-taMtra : kahA gayA hai| granthakAra ne grantha kI zloka saMkhyA cAra sau (10 / 56) likhI hai, kintu prakAzita saMskaraNa meM yaha saMkhyA 308 hai / isa para bandhuSeNa kI saMskRta TIkA hai| yaha grantha pro0 ke0 vI0 abhayaMkara dvArA sampAdita tathA sArAbhAI maNilAla navAba gujarAtI anuvAda ke sAtha san 1937 meM ahamadAbAda se tathA mUla evaM candrazekhara zAstrI ke hindI anuvAda ke sAtha mUlacandra kizanadAsa kApar3iyA dvArA 1952 meM sUrata se prakAzita hai| isakI do hastalikhita pratiyA~ jaina siddhAMta bhavana, ArA meM saMgrahIta haiM / 14 granthakAra tathA TIkAkAra donoM ne sarvaprathama pArzvanAtha ko namana kiyA hai| grantha daza adhikAroM meM vibhAjita hai / (1/5) pahale mantrilakSaNa nAmaka adhikAra meM sAdhaka kI yogyatA kA nirUpaNa kiyA gayA hai / dUsare sakalIkaraNa adhikAra meM aMganyAsa, dikbandhana, dhyAna, amRtasthAna Adi ke viSaya meM batalAyA gayA hai| dhyAna ke lie padmAvatI kI jisa mudrA kA aMkana kiyA gayA hai, vaise lakSaNoM se yukta padmAvatI kI pratimA IDara ke jaina mandira meM batAyI gaI hai|" tIsare devyarcanAdhikAra meM zAntikAdi SaTkarmoM ke nimitta dizA, kAla, Asana, pallava aura aMguli kA vidhAna kahA gayA hai| anantara yaMtra lekhana - vidhi, AhvAna, sthitIkaraNa, satridhIkaraNa, pUjAvidhAna aura visarjana rUpa paMcopacArI pUjAvidhi varNita hai| mUlamaMtra ke tIna lAkha jApa padmapuSpoM se karane para padmAvatI devI kI siddhi ho jAtI hai / pazcAt SaDakSarI, tryakSarI, ekAkSarI maMtra, homa vidhAna tathA pArzvanAtha yakSa ko siddha karane kI vidhi batAyI gaI hai| cauthe adhikAra meM bAraha yaMtroM evaM unake maMtroM kA kathana hai| pAMcaveM adhikAra meM stambhana maMtroM evaM yaMtroM kA vidhAna hai| chaThaveM adhikAra meM aMganArSaNa maMtra-yaMtra batAye gaye haiN| sAtaveM adhikAra meM vazIkaraNa ke aneka maMtroM aura yaMtroM kA varNana hai| AThaveM adhikAra meM darpaNa nimitta maMtra evaM sAdhanavidhi, dIpa nimitta aura karNapizAcI kI siddhi kA vidhAna hai| navameM vazIkaraNa taMtra nAmaka adhikAra meM aneka auSadhIya tantroM kA ullekha hai, jo strI-puruSoM ko AkarSita karane tathA vaza meM karane ke lie upayogI batAye gaye haiN| inameM janamohana tilaka, cUrNa bhakSaNa, aMjana vidhAna, dhUtajaya yoga, jalUkA prayoga Adi ke kathana pramukha haiN| dazaveM adhikAra meM aSTAMga 'gArUr3a-vidyA' kA pratipAdana hai| isameM sarpa ko vaza meM karane, pakar3ane, nirviSa karane Adi ke maMtra haiN| yahAM nAgapreSaNa, stambhana, kuNDalIkaraNa, kuMbhapravezana, rekhA, viSabhakSaNa Adi kA vistAra se nirUpaNa kiyA gayA hai| grantha ke anta meM maMtradAna-vidhi kahI gaI hai, isameM samyaktva rahita puruSa ko maMtra dene kA niSedha hai| pUre grantha meM 46 yaMtroM kA ullekha pAyA jAtA hai| 6. jvAlinI - kalpa isake kartA bhI malliSeNa haiN| eca0 Ara0 kApar3iyA ne isakA racanA kAla vi0saM0 1110 ke lagabhaga mAnA hai| 16 'anekAnta' varSa - 1, pR0 428 para, jainendra

Page #11
varSa 58, aMka 2-3 / apraila-sitambara 2007 siddhAMta koSa bhAga 1, pR0 343 para tathA jaina saMskRta sAhityano itihAsa, bhAga3, pR0 230 para jvAlinI-kalpa kA ullekha hai| isameM jvAlAmAlinI devI kI stuti hai| yaha indranandi ke jvAlAmAlinI-kalpa se bhinna hai| isakI eka hastalikhita prati seTha mANikacanda jI, mumbaI ke saMgrahAlaya meM hone kI sUcanA hai| 17 7. sarasvatI - maMtra - kalpa yaha bhI malliSeNa kI racanA hai| grantha ke Adi aura anta meM isakA nAmollekha hai / grantha meM 'sarasvatI kalpa' tathA 'bhAratI kalpa' ina donoM nAmoM kA bhI ullekha hai| isameM kula 78 padya tathA bIca-bIca meM kucha gadya bhI haiN| yaha 'bhairavapadmAvatI - kalpa' meM gyArahaveM pariziSTa ke rUpa meM prakAzita hai| isakI eka hastalikhita pANDulipi jaina siddhAMta bhavana, ArA ke saMgrahAlaya meM surakSita hai| " grantha meM kahA gayA hai ki sAMkhya, mIsAMsaka, cArvAka, saugata aura digambara jJAna prApta karane ke lie sarasvatI kI ArAdhanA karate haiN| sarasvatI ke prasAda se sAMsArika loga kavitva, vAgmitva, vAditva Adi prApta karate haiN| 3 : zramaNa, - grantha meM sarasvatI kA svarUpa, cihna, sAdhaka, sAdhanA yogya sthAna, Asana, sakalIkaraNa, pIThasthApana Adi ke maMtra tathA devI kA mUlamaMtra batalAyA gayA hai| Age siddhi-vidhAna zAntika yaMtra, vazya yaMtra, dvAdaza raMjikA yaMtra, saubhAgyarakSA yaMtra Adi kI lekhana evaM prayoga vidhi kA vivecana hai| sarasvatI kI siddhi kA prayoga vazIkaraNa, AkarSaNa, vidveSaNa, uccATana, mAraNa, zAntika, pauSTika Adi samasta kAryoM meM kiye jAne kA ullekha hai| 8. kAmacANDAlI - kalpa yaha malliSeNa kI adbhuta racanA hai / granthollekha ke anusAra ve racanA karate samaya sampUrNa kRti ko apane mana meM aMkita kara lete the, jise bAda meM bhUmi para patthara se yathAvat lipibaddha karate the| isase unakI smaraNa zakti kA vaiziSTya prakaTa hotA hai| isakA racanA kAla bhI lagabhaga vi0 saM0 1110 svIkAra kiyA gayA hai| 2deg isakA dUsarA nAma 'siddhAyikA - kalpa' bhI kahA jAtA hai| isake prakAzita hone kI jAnakArI nahIM milI hai| DaoN0 nemicandra zAstrI ke anusAra isakI hastalikhita prati ailaka pannAlAla sarasvatI bhavana, mumbaI meM upalabdha hai| 21 grantha pAMca adhikAroM meM vibhAjita hai - 1. sAdhaka 2. deva kA ArAdhana 3. azeSajana - vazIkaraNa 4. yaMtra-taMtra aura 5. jvAlAgardabha lakSaNa / grantha meM kAmacANDAlI kI stuti karate hue usakA svarUpa isa prakAra diyA gayA hai -

Page #12
jaina paramparA meM maMtra-taMtra : 7 bhUSitAbheraNaiH sarvairmuktakezA nirmbraa| pAtu mAM kAmacANDAlI kRSNavarNA cturbhujaa|| 2 / / phalakAMcakalazakarA shaalmlidnnddodvmurgopetaa| jayatAt tribhuvanavandyA jagati zrI kaamcaannddaalii|| 3 / / 22 arthAt - jo saba AbhUSaNoM se bhUSita hai, vastra-rahita nagna hai, jisake sira ke bAla khule hue haiM, aisI zyAmavarNA kAmacANDAlI merI rakSA kreN| jinake hAtha meM phala, kAMca aura kalaza hai, jo zAlmalidaNDa ko liye hue haiM aura sarpa se yukta haiM, tribhuvana vandanIyA kAmacANDAlI jayavaMta hoN| 9. maMtrAdhirAja-kalpa sAgaracandra ne ise vi0saM0 1250 ke Asa-pAsa racA thaa| yaha grantha 'jainastotrasandoha', bhAga-2 meM prakAzita hai|23 cAra sau caubIsa padyoM kA yaha grantha pAMca paTaloM meM vibhAjita hai| prathama paTala meM pArzvanAtha ko namana evaM guru vandanA karake racanA kA uddezya jinabhakti batAyA gayA hai| prastAvanA ke rUpa meM maMtradAna-vidhi kA nirUpaNa hai| dUsare paTala meM viSaya nirdeSa karate hue maMtrAdhirAja ke bIjAkSaroM kA prabhAva kahA gayA hai| isake padya saM013 meM abhayadevasUri kA tathA padya saM0 14 meM padmadeva kA nAmollekha hai| tIsare paTala meM pArzvanAtha kI stuti, 16 vidyAdeviyoM, 24 tIrthaMkaroM kI mAtAoM, unake 24 yakSoM aura yakSiyoM kA kathana kiyA gayA hai| anantara tIrthaMkaroM ke lAMchana, unake zarIra ke varNa aura U~cAI kA nirdeza hai| navagrahoM aura dazalokapAloM dvArA tIrthaMkaroM kI sevA karane kA ullekha hai| cauthe paTala meM sakalIkaraNa, bhUmi, jala aura vastrazuddhi ke maMtra, pAMca mudrAe~, AtmarakSA, pArzvayakSa, pArzvayakSiNI, dharaNendra, kamaTha, jayA, vijayA, padmAvatI aura kSetrapAla ke maMtra batalAye gaye haiN| tatpazcAt dhyAna, pUjana, japa aura homa kA vidhAna varNita hai| pA~caveM paTala meM RtuoM, yogoM, AsanoM, mudrAoM aura yaMtroM ke viziSTa dhyAna kA nirUpaNa huA hai| 10. maMtrarAja-rahasya vibudhacandrasUri ke ziSya siMhatilakasUri isake kartA haiN| grantha kA parimANa ATha sau zloka hai| grantha prazasti ke anusAra isakA racanA kAla vi0saM0 1332 hai| grantha para lIlAvatI nAmaka svopajJa saMskRta vRtti hai| isameM aneka gacchoM ke sUrimaMtroM kA saMgraha kiyA gayA hai| yahA~ sUrimaMtra ke pAMca pITha batAye haiN| grantha meM eka hajAra maMtra hone kA ullekha milatA hai|24 jinaratnakoSa (pR0 30) meM bhI isakA ullekha hai| 11. vardhamAna-vidyA-kalpa yaha maMtrarAja-rahasya' ke kartA siMhatilakasUri kI racanA hai| isakA racanAkAla vi0saM0 1340 ke lagabhaga hai| granthakAra ne ise aneka prakaraNoM meM vibhakta kiyA hai|

Page #13
zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 pahale tIna prakaraNoM meM kramazaH 89, 77 aura 36 padya haiN| isa kRti meM sUrimaMtra, kalikuMDa-pArzvanAtha-maMtra, paMcaparameSThI-maMtra-kalpa, RSimaMDala-stava-yantra aura kucha anya maMtroM kA nirUpaNa kiyA gayA hai| vardhamAna-vidyA kA upayoga dIkSA, pratiSThA Adi kAryoM meM kiyA jAtA hai|25 'jinaratnakoSa' meM (pR0 343-44) bhI isakA ullekha hai| 12. adbhuta-padmAvatI kalpa isake kartA yazobhadra upAdhyAya ke ziSya zrIcandrasUri haiN| eca0 Ara0 kApar3iyA ne isakA racanAkAla vikrama kI 14vIM sadI likhA hai| granthakAra ne ise cha: prakaraNoM meM vibhakta kiyA hai| isake Adi ke prathama do prakaraNa anupalabdha haiN| zeSa 'bhairavapadmAvatI-kalpa' ke pahale pariziSTa ke rUpa meM prakAzita haiN| tIsare prakaraNa meM sakalIkaraNa vidhAna, cauthe meM yaMtra sahita padmAvatI devI kI ArAdhanA kA krama, pA~caveM prakaraNa meM yogya pAtra ke lakSaNa tathA chaThaveM prakaraNa meM bandhana maMtra, paravidyAchedana maMtra Adi kahe gaye haiN| isameM pratyaMgirA, aMbikA, jvAlAmAlinI aura cakrezvarI kA ullekha hai| granthakAra ne 'indranandi' kA bhI ullekha kiyA hai aura unheM 'mantra-vAdi-vidyAcakravarti-cUr3AmaNi' kahA hai| yahA~ padmAvatI ke viSaya meM kahA gayA hai ki he devI! tuma jaina paramparA meM padmAvatI, zaiva paramparA meM gorI, bauddhAgama meM tArA, sAMkhyAgama meM prakRti, bhATTaparamparA meM gAyatrI, kaulika sampradAya meM vajrA ho aura sampUrNa vizva meM tumhArA yaza vyApta hai, isalie tumheM merA namaskAra hai|26 13. sarasvatI-kalpa yaha racanA gadya-padyamaya hai| isake kartA bappabhaTTisUri haiN| isameM prArambha meM sarasvatI kI stuti kI gaI hai| pazcAt, arcana mantra, Atmazuddhi maMtra, sakalIkaraNa, sArasvata yaMtra-vidhi kahI gaI hai| Age sarasvatI ko siddha karane kI vidhi varNita hai| sAtha meM bappabhaTTisUrikRta AmnAya bhI hai| yahA~ kahA gayA hai ki mUlamaMtra kA eka lAkha japa tathA dazAMza homa karane se sarasvatI siddha ho jAtI hai| sarasvatI kI siddhi se advitIya vidvatA prApta hotI hai| isakA prakAzana 'bhairava-padmAvatI-kalpa' ke pariziSTa meM huA hai| 14. cintAmaNi-kalpa ___ isakA prakAzana 'jainastotra-sandoha' bhAga-2, pR0 30-34 para huA hai| isameM kula 47 padya haiN| antima padya meM racanAkAra kA nAma 'dharmaghoSasari' likhA hai tathA unheM mAnatuMga kA ziSya kahA gayA hai| isameM pArzvanAtha ko praNAma karake 'cintAmaNi kalpa' likhane kI pratijJA kI gaI hai| isameM racanAkAra ne sAdhaka kA

Page #14
jaina paramparA meM maMtra-taMtra : 9 svarUpa, yantrodvAra aura sAdhanA kI vidhi batAI hai| yaha bhI kahA hai ki vazIkaraNa, stambhana, mohana, vidveSaNa aura uccATana karmoM kA mana meM vicAra bhI nahIM karanA cAhie, kevala dharmavRddhikAraka zAntika aura pauSTikatA kA hI vicAra karanA caahie| eca0Ara0 kApaDiyA ne isakA samaya 15-16vIM sadI mAnA hai| 15. rakta- padmAvatI-kalpa ajJAta kartaka yaha racanA 'bhairava-padmAvatI-kalpa' meM prakAzita hai| yaha kevala gadyAtmaka hai| isameM, maMtra, yaMtra aura pUjA kI viziSTa vidhi batalAI gaI hai| yahA~ padmAvatI kI siddhi ko sarvakarmakara kahA gayA hai aura yaMtra ko bhI AkarSaNAdi SaTkarmakara batAyA gayA hai| eca0Ara0 kApar3iyA ne aneka mUrtiyoM kA ullekha kiyA hai|27 isakI saMvat 1738 kI hastalikhita prati jaina siddhAMta bhavana, ArA ke saMgrahAlaya meM hai, jo anya prAcIna prati se taiyAra kI gaI hai| 16. ambikA-kalpa isake kartA zubhacandra haiN| yaha kalpa sAta adhikAroM meM vibhAjita hai| isakI eka hastalikhita pANDulipi jaina siddhAMta bhavana, ArA meM hai|28 dillI jina-grantharatnAvalI (pR0 121) evaM jinaratnakoSa, (pR0 15) meM bhI isakI sUcanA hai| inake atirikta mAnatuMga kA 'bhaktAmara stotra', malayakIrti kA 'sarasvatI kalpa', gaNadhara valaya kA 'ghaMTAkarNavRdvikalpa', 'prabhAvatI kalpa', jinaprabhasUri kA 'rahasya kalpadrama' aura 'zAradA stavana' (sArasvatamantra garbhita), durgadeva kA mantra 'mahodadhi', hemacandrasUri kA 'siddhasArasvata stava', zubhasundaragaNikRta 'yantramantrabheSajAdigarbhita yugAdideva stava', bhadrabAhu kA 'uvasaggahara stotra', mAnatuMgasUri kA 'namiUNa' aparanAma 'bhayaharastotra', pUrNakalazagaNi kA 'stambhanapArzvastavana', mAnadevasUri kA 'laghuzAMti stava', ariSTanemi bhaTTAraka kA 'zrIdevatA-kalpa', arhaddAsa kA 'sarasvatIkalpa', siMhanandI kA 'namaskAra-mantra-kalpa', 'NamokAra-mantra-kalpa', 'cakrezvarIkalpa', 'sUrimaMtra-kalpa', 'zrIvidyA-kalpa', 'brahmavidyA-kalpa', 'rogApahAriNI-kalpa' tathA paryApta saMkhyA meM maMtra-stotra race gaye haiN| inameM aprakAzita granthoM kI saMkhyA bhI paryApta hai| jinakA susampAdita hokara prakAzana apekSita hai| AcArya jinasena ne 'AdipurANa' meM tirapana garbhAnvayaM kriyAoM (38/59207) kA varNana kiyA hai| usake bAda ina kriyAoM kI siddhi ke lie maMtra kahe haiN| bhUmizuddhi ke bAda pIThikA maMtra, jAti maMtra, nistAraka maMtra, RSi maMtra, surendra maMtra, paramarAjAdi maMtra aura parameSThI maMtra likhe gaye haiN| Age kahA gayA hai ki garbhAdhAnAdi kriyAoM kI vidhi karane meM ye maMtra 'kriyAmaMtra' kahalAte haiM (40/78) tathA vidhipUrvaka

Page #15
10 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 siddha kiye hue ye hI maMtra sandhyA ke samaya tInoM agniyoM meM deva-pUjanarUpa nitya karma karate samaya 'Ahuti maMtra' kahalAte haiM (40/79) / isake bAda garbhAdhAnAdi solaha kriyAoM ke svatantra maMtra likhe gaye haiN| zrAvakoM ke sAmAjika jIvana, rIti-rivAjoM evaM dhArmika kriyAoM meM kAma Ane vAle ye maMtra AcArya jinasena ne hI race the, kyoMki isase pUrva unakA kyA svarUpa thA, yaha jJAta kara pAnA kaThina hai| jaina paramparA ke vidyAnuvAda pUrva evaM cUlikAoM meM ullikhita prAcIna maMtrataMtra aura vidyAe~ to prAya: lupta ho gii| tadviSayaka jo sAhitya Aja upalabdha haiM, ve tAMtrika yuga kI dena mAne jA sakate haiN| bhAratIya itihAsa meM eka aisA samaya thA jaba camatkAra ko hI namaskAra kiyA jAtA thaa| usa kAla meM jaina paramparA ke poSaka bhI usase prabhAvita hue binA nahIM raha ske| unhoMne bhI zaktidhAraka devI-devatAoM (yakSa-yakSiyoM) kI ArAdhanA evaM siddhi dvArA camatkAra dikhalAye aura sAhitya rcaa| jisase jaina dharmAvalambiyoM ko eka sUtra meM bAMdhakara rakhA jA skaa| samprati maMtra-taMtra vidyA ke sAdhakoM kA jainoM meM abhAva hotA jA rahA hai| punaH isa vidyA ke vilupta hone kA saMkaTa bar3hatA jA rahA hai| isakI rakSA evaM vikAsa karanA hamArA (samAja kA) punIta kartavya hai| sandarbha : (ka) samastA vidyA aSTau mahAnimittAni tadviSayo rajjurAzividhiH kSetraM zreNI lokapratiSThA saMsthAnaM samudghAtazca yatra kathyate tdvidyaanuvaadm| tatrAGaguSThaprasenAdInAmalpavidyAnAM saptazatAni mahArohiNyAdInAM mahAvidyAnAM pNcshtaani| antarikSa-bhaumAMga-svara-svapna-lakSaNa-vyaMjana-chinAni aSTau mhaanimittaani| tattvArthavArtika, akalaMkadeva, 1/20, pR0 76. (kha) vijjANuvAdaM NAma puvvaM paNhArasaNhaM vatthUNaM 15 tiSiNa seyapAhuDANaM 300 ega-koDi-dasa-lakkha-padehi 110,00000 aMguSThaprasenAdInAM alpavidyAnAM saptazatAni rohiNyAdInAM mahAvidyAnAM paMcazatAni antarikSabhaumAMgasvarasvapnalakSaNavyaMjanachinnAnyaSTau mahAnimittAni ca kthyti| - ghaTkhaNDAgama, vIrasena, dhavalATIkA pu0 1/1/2, pR0 - 122. (ga) aMgapaNNatti, zubhacandra, 2/101-103. (gha) gommaTasAra (jIvakANDa), jI0 ta0 pradI0gA0 365-66 pR0 610-11 (jJAnapITha saMskaraNa) (Ga) paM0 khUbacandra jaina, gommaTasAra jIvakANDa kI bAlabodhinI TIkA, gA0 564-65, pR0 139 (rAyacandra zAstramAlA, dvitIya saMskaraNa)

Page #16
jaina paramparA meM maMtra-taMtra : 11 (ca) kasAyapAhuDa, jayadhavalATIkA, bhAga-1, pR0 144 (prathama saMskaraNa) (cha) harivaMzapurANa, jinasena - 10/113-114. 2. (ka) cUliyA paMcavihA- jalagayA thalagayA mAyAgayA rUvagayA AgAsagayA cedi / tattha jalagayA do - koDi - Nava - lakkha- eUNa Navui- sahassa - be-sada- - padehi 20989200 jalagamaNa jalatthaMbhaNa-kAraNa-maMta-taMta-tavaccharANi vaNNedi / thalagayA NAma tettiehi ceva-padehi 20989200 bhUmi-gamaNa-kAraNa-maMtataMta tavaccharaNANi vatthu-vijjaM bhUmi-saMbaMdhamaNNaM pi suhAsuha - kAraNaM vaNNedi / mAyAgayA tettiehi ceya padehi 20989200 iMda-jAlaM vaNNedi / rUvagayA tettiehi ceya padehi 20989200 sIha haya- hariNAdi- rUvAyAreNa pariNamaNadu-maMta-taMta- tavaccharaNANi citta-kaTThe-leppa-leNa-kammAdi-lakkhaNaM ca vaNNedi / AyAsagayA NAma tettiehi ceya padehi 20989200 AgAsa-gamaNa- NimittamaMta-taMta-tavaccharaNANi vaNNedi / SaTkhaNDAgama, pustaka - 1, 1/1/2, pR0 114. (kha) kasAyapAhuDa, bhAga-1, pR0 139. (ga) gommaTasAra (jIvakANDa), jI0ta0 pradI0 gAthA - 362, pR0 602 (jJAnapITha saMskaraNa) (gha) aMgapaNNatti, zubhacandra, 3 / 1-9 3. zAstrI, DaoN0 nemicandra, prAkRta bhASA aura sAhitya kA AlocanAtmaka itihAsa, tArA pablikezansa, vArANasI, pR0 250. 4. zAstrI, DaoN0 nemicandra, maMgalamaMtra NamokAra : eka anucintana, bhAratIya jJAnapITha prakAzana, dillI, pR0 132. 5. kApar3iyA, eca0 Ara0, jaina saMskRta sAhityano itihAsa, bhAga-3, prakA0 muktikamala jaina mohanamAlA, bar3audA, san 1970, pR0 224. 6. vidyApravAdapUrvasya tRtIyaprAbhRtAdayam / uddhRtaH karmaghAtAya zrIvIrasvAmisUribhiH // 1/8 7. yad yad vicintyate kAryaM manujairaihalokikam / tat tat sampadyate sadyo maMtrasyAsya prabhAvataH || 3/40 8. adhikAra - 5, zloka - 17. 9. aSTAzatasyaikaSaSTi (861) pramANazakavatsareSvatIteSu / zrImAnyakheTakaTake parvaNyakSa (ya) tRtIyAyAm // grantha prazasti anekAnta, varSa 1, pR0 431 para uddhRt| 10. kApar3iyA, eca0Ara0, jaina saMskRta sAhityano itihAsa, bhAga-3, pR00 228.

Page #17
12 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 11. zAstrI, DA0 nemicandra, tIrthaMkara mahAvIra aura unakI AcArya paramparA, bhAga-3, pR0 183. 12. (ka) anekAnta, varSa-1, pR0 429, vIrasevA mandira, dariyAgaMja dillii| (kha) jinaratnakoza, pR0 355. 13. jaina saMskRta sAhityano itihAsa, bhAga-3, pR0 224-25 14. 'phaujadAra', DaoN0 RSabhacandra jaina, jaina siddhAMta bhavana granthAvalI, bhAga-1, kramAMka 719, bhAga-2, kramAMka-1311. 15. jaina saMskRta sAhityano itihAsa, bhAga-3, pR0 232. 16. vahI, pR0 230. 17. tIrthaMkara mahAvIra aura unakI AcArya paramparA, bhAga-3, pR0 176. 18. jaina siddhAnta bhavana granthAvalI, bhAga-1, kramAMka-765. 19. saaNkhybhautikcaarvaakmiimaaNskdigmbraa:| saugatAste'pi devi! tvAM dhyAyanti jJAnahetave. 1/19. 20. jaina saMskRta sAhityano itihAsa, bhAga-3, pR0 234. 21. tIrthaMkara mahAvIra aura unakI AcArya paramparA, bhAga-3, pR0 177. 22. anekAnta, varSa-1, pR0 430 para uddhRt| 23. jainastotra sandoha, bhAga-2, sampAdaka muni caturavijaya, prakAzaka-sArAbhAI maNilAla nabAva, ahamadAbAda, san 1936. 24. jaina saMskRta sAhityano itihAsa, bhAga-3, pR0 239. 25. vahI, pR0 240-41. 26. jaine padmAvatIti tvazubhadalanA tvaM ca gaurIti zaive, tArA bauddhAgame tvaM prakRtiriti matA devi! sAMkhyAgame tvam / gAyatrI bhaTTamArge tvamasi ca vimale kaulike tvaM ca vajrA, vyAptaM vizvaM tvayeti spharaduruyazase me'stu po! nmste|| - adbhuta-padmAvatI kalpa, 5/6 27. jaina saMskRta sAhityano itihAsa, bhAga-3, pR0 243. 28. jaina siddhAMta bhavana granthAvalI, bhAga-1, kra0 550/2, pR0 94 tathA 200.

Page #18
- zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 tapa : sAdhana aura samAdhAna DaoN0 rajjana kumAra* 'tapa' bhAratIya yoga paramparA kA AdhAra hai| jIvana kI sabhI apekSAoM, yathA bhautika evaM AdhyAtmika ko tapa pUrNatA pradAna karane kI kSamatA rakhatA hai| ise mAnava jIvana kA sarvAMgINa vikAsa pradAtA svIkAra kiyA gayA hai| sAdhu, saMnyAsI, sAdhaka, gRhastha sabhI tapa kA abhyAsa kara sakate haiN| tapa sabako unake lakSya taka pahu~cAne kI zakti rakhatA hai| tapa kA artha __ 'tapa' kA artha hotA hai - tpaanaa| 'tapAnA' matalaba jalAnA, naSTa karanA, khatma karanA aadi| tapa ke dvArA deha, iMdriya, mana Adi sabako tapAyA jAtA hai| tapAne kI isa prakriyA meM vyakti apanI viSaya-vAsanAoM ko naSTa karatA hai| viSaya-vAsanAoM ke naSTa hone se kramaza: mana-iMdriya-zarIra kI zuddhi hotI hai| Atmasiddhi ke lie evaM bhautika vikAsa ke lie ise Avazyaka mAnA gayA hai| gItA meM daihika, vAcika, mAnasika tapa kA ullekha karate hue manuSya ko sAttvika tapa ko apanAne ke lie prerita kiyA gayA hai|' punazca gItA meM rAjasika evaM tAmasika tapa kA bhI vivecana huA hai| rAjasika tapa ko mAna, pratiSThA evaM pralobhana se yukta mAnA gayA hai, vahIM tAmasika tapa ko pIr3AdAyaka kahA gayA hai| upaniSadoM ne tapa ke artha ko vizleSita karate hae Rta, satya, zrata, zAMti, dAna Adi ko hI tapa mAna liyA hai| bauddha paramparA meM yadyapi prAraMbha meM jaisA ki vidvAnoM ne spaSTa kiyA hai ki buddha ne tapa kA artha deha-damana mAnA, paraMtu bAda meM unhoMne tapa kA artha mAtra deha-damana nahIM kiyaa| isa saMbaMdha meM DaoN0 rAdhAkRSNan kA kathana draSTavya hai - saiddhAMtika rUpa meM buddha ne tapa ke binA bhI nirvANaprApti kI saMbhAvanA ko svIkAra kiyA hai, kiMtu vyAvahArika rUpa meM ve prAyaH sabake lie tapa Avazyaka mAnate haiN| jaina maMtavya meM tapa ko nirjarA kA samyak sAdhana mAnA gayA hai| ise spaSTa karate hae kahA gayA hai ki vAsanAoM ko kSINa karane tathA samucita AdhyAtmika zakti kI sAdhanA ke lie zarIra, indriya aura mana ko jina-jina upAyoM se tapAyA jAtA hai ve sabhI tapa kahe jAte haiN| vastuta: tapa vaha sAdhana evaM siddhAMta * rIDara evaM adhyakSa, anuprayukta darzanazAstra, ma0jyo0 phu0ruhelakhaNDa vi0vi0, barelI

Page #19
14 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 hai jisakI sahAyatA se zarIra evaM iMdriyoM kI zuddhi evaM siddhi hotI hai| tapa ke isa artha ko svAmikArtikeya ne isa prakAra vivecita kiyA hai - 'tapa kA tAtparya apanI iMdriyoM ke viSayoM ko tapAkara Atmazuddhi karane se hai| tapa kI ArAdhanA aneka prakAra ke kAya-kleSoM dvArA hotI hai jinameM ihaloka yA paraloka ke sukha kI apekSA nahIM hotii| tapa, tapazcaryA aura samAdhAna tapa kA abhyAsa tapazcaryA ke nAma se jAnA jAtA hai| tapa ke jJAna mAtra se tapa ke phala kI prApti zAyada hI kabhI saMbhava ho| yahI kAraNa hai ki jahA~ kahIM bhI tapa kA ullekha huA hai vahA~ prAya: tapazcaryA athavA tapasyA ke vidhAna para bhI cintana huA hai| vaidika RcAoM meM eka tarapha 'Rt' aura 'sat' kI utpatti ke lie 'tapasyA' ko kAraNa mAnA gayA hai to dUsarI tarapha AtmA ko tapa se tejasvI karane kA saMdeza bhI diyA gayA hai| vastuta: tapa evaM tapazcaryA kI yaha dhAraNA vaidika paramparA meM vivecita 'yajJa' ke vidhAna ke sAtha paristhiti vazAt sammilita hokara jJAnArAdhanA ke rUpa meM Ayojita hone lgii| bAda meM tapa kA svarUpa parivartita huA aura tapasyA kA artha deha-damana ke rUpa meM prAyojita hone lgaa| punazca AdhyAtmika-utkrAnti ke yuga meM tapa iMdriya-damana kA sabala sAdhana bana gyaa| isa prakAra tapasyA deha-damana aura iMdriya-damana ke lie sevana kiyA jAne lgaa| upaniSad kAla meM tapa ke isa vidhAna ko brahma ke sAtha ekAkAra karake yaha vicAra prastuta kiyA gayA ki tapa ke dvArA hI brahma prabuddha hotA hai|21 tapasvI ko tapa ke sAtha zraddhAyukta honA apekSita hai|12 Age calakara tapa kA yaha ciMtana zaddhi, siddhi evaM lakSya prApti ke sAdhana ke rUpa meM rUr3ha huA jisameM zarIra-damana ke sAtha-sAtha aindrika viSayoM ko jIrNa karane kA bhAva saMpRkta ho gyaa| isa prakAra tapasyA ke lie zraddhA kA honA Avazyaka mAnA jAne lgaa| cittazuddhi AdhyAtmika-vikAsa ke lie anivArya apekSA hai| cittazuddhi ke lie satata prayatna karanA hI bauddhoM ke lie tapa hai| tapa evaM tapazcaryA ke rUpa meM bauddhoM ne vividha prakAra ke vidhAna prastuta kie haiN| tapa ko brahmacarya, cAra Aryasatya, nirvANa ke samAna maMgalakArI mAnA gayA hai|13 AtmA kI akuzalavRttiyoM evaM pApavAsanAoM ko naSTa karane hetu tapasyA kA vidhAna prastuta kiyA gayA hai| jaisA ki yaha vidita hai ki - prAraMbha meM buddha ne deha-damana ke lie tapa kA abhyAsa kiyA thA, paraMtu jaba unheM usase samasyA kA samAdhAna prApta nahIM huA, taba unhoMne madhyama-mArga kA pratipAdana kiyaa| isa AdhAra para yaha ciMtana prastuta kiyA jAtA hai ki buddha kI tapasyA meM zArIrika yaMtraNA kA bhAva nahIM thaa| kintu vaha sarvathA sukhasAdhya bhI nahIM thaa| tapa

Page #20
tapa : sAdhana aura samAdhAna : 15 haravaM tapazcaryA ke saMbaMdha meM buddha kA jo bhI maMtavya rahA ho, lekina hameM tripiTaka sAhitya meM tapa evaM tapasyA ke vividha rUpoM kA digdarzana aneka sthaloM para milatA hai|15 tapa aura tapazcaryA jaina paramparA kA mUlAdhAra hai| mokSa jise carama lakSya mAnA jAtA hai, jainoM ke matAnusAra isakI prApti tapa evaM tapasyA ke dvArA hI saMbhava hai| nirvANa prApti heta karmoM ko nirjarita karanA par3atA hai| tapa se samasta karmoM kI nirjarA hotI hai| 16 tapa se zarIra evaM indriyoM kA saMyama sadhatA hai| isa hetu jo bhI zArIrika kaSTa uThAyA jAtA hai, vahI tapa hai|27 tapa ke abhyAsa se AtmA parizuddha hotI hai|18 vastuta: tapasyA ke anukrama meM jo bhI zArIrika kaSTa bhogA jAtA hai usake pIche indriya-damana kA uddezya nihita rahatA hai| zArIrika, prAkRtika athavA anyakRta pIr3A evaM kaSTa ko sahana karane kI sAmarthya prApta karanA hI tapa athavA tapazcaryA kA mUla maMtavya hai| isake pIche yaha bhAva rahatA hai ki mana hamezA pavitra rahe, indriyoM kI vikArazaktiyoM kA hrAsa ho evaM dainika caryA meM zithilatA na Ane paae| tapa ke prakAra __ AvazyakatAnusAra tapa ke vibheda kie gae haiN| jaina paramparA meM isa hetu - bAhya aura Abhyantara tapa kA ullekha hai| bauddhoM ne tapa kA vargIkaraNa tapa kI zreSThatA evaM nikRSTatA ko AdhAra banAkara kiyA hai| vaidika paramparA meM ina sabase alaga manuSya kI daihika, vAcika evaM mAnasika avasthA ko AdhAra banAte hue tapa ko vargIkRta karane kA prayatna huA hai| vastuta: tapa ke ye bheda zArIrika vikAroM evaM mAnasika vRttiyoM ke damana karane ke uddezya va sAdhakoM ko matibhrama se pRthak rakhane hetu kiyA gayA pratIta hotA hai| tapa ke vividha prakAra kramaza: abhyAsa karane yogya nahIM haiN| agara hama zArIrika-vikAroM ko naSTa karate haiM aura aindrika vRttiyoM para roka nahIM lagAte haiM to hamArA yaha tapAbhyAsa adhUrA evaM niSprayojya hI mAnA jAegA, kyoMki indriyA~ daihikavikAra ko kabhI zAnta nahIM hone deNgii| yahI bAta Age bhI prayukta mAnI jA sakatI hai| phira bhI tapa ke jo vividha bheda vivecita haiM unakA apanA mahattva hai aura tapazcaryA kI dizA meM eka mUlabhUta yogadAna bhI hai| jahA~ taka vaidika paramparA kA prazna hai yahA~ tapa kA vargIkaraNa nahIM kiyA gayA hai| sAdhanA kI ugratA, kAlagata avadhi evaM isI taraha ke anyAnya kAraNoM ke AdhAra para ugra tapa, madhyama tapa, mRdu tapa Adi ke rUpa meM tapa ke vividha bheda avazya milate haiN| inake atirakti tapa ko vargIkRta karane kA koI aura AdhAra vaidika paramparA meM rahA ho to isa dizA meM vizeSa cintana-manana kI apekSA se inkAra nahIM kiyA jA sakatA hai| isI anukrama meM gItA kA uddharaNa prastuta kiyA jA sakatA hai, jahA~ tapa

Page #21
16 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 ke tIna prakAra - daihika, vAcika, mAnasika evaM tAmasika, rAjasika aura sAttvika tapa kA vivaraNa prastuta kiyA gayA hai|19 daihika tapa ke aMtargata pavitratA, saralatA tathA jJAnIjanoM kI pUjA-sevA karane kI pravRtti kA honA aura vANI viSayaka tapa ke aMtargata svAdhyAya, akaSAyI tathA subhASI honA Avazyaka hai| mAnasika prasannatA, bhagavad-ciMtana, zAMti, manonigraha aura pavitratA ko mAnasika tapa kahA gayA hai| ahiMsA, satya tathA brahmacarya kA niSkAmabhAva se pAlana karanA sAttvika tapa hai| mAna, pratiSThA yA anya pralobhanavaza tapa karanA rAjasika tapa hai| svayaM ko tathA anya ko tapa dvArA pIr3A pahu~cAnA tAmasika tapa hai| sAttvika tapa sabhI tapoM meM zreSTha hai| yahI Atmazuddhi kA sarvazreSTha sAdhana hai| isa prakAra yaha kahA jA sakatA hai ki vaidika paramparA meM tapa ko vargIkRta karate hue ise Atmazuddhi kA sarvazreSTha sAdhana mAnA gayA hai jo ahiMsA, satya, brahmacarya, manonigraha, bhagavad-ciMtana, pUjA-arcana, svAdhyAya, akaSAya, pavitrabhAvanA, saralatA, zAMti jaise sadguNoM se paripUrNa hotA hai| bauddhoM ne tapa kA Azraya cittazuddhi ke lie liyA hai| tapa ko yahA~ cittazuddhi ke satat prayatna ke rUpa meM vyAkhyAyita kiyA gayA hai| yahA~ yaha bhI batAne kA prayatna huA hai ki tapa karane se kuzala dharma bar3hate haiM tathA akuzala dharma ghaTate haiN| yahI kuzala aura akuzala dharma tathA inakA saMyamana evaM ucchedana bauddha paramparA meM tapa ko vargIkRta karane kA mukhya kAraka banatA hai| bauddhoM ne tapa ke cAra prakAra batAe haiMAtmantapa, parantapa, Atmantapa-parantapa evaM na Atmantapa-na prntp| Atmantapa meM svayaM ko kaSTa diyA jAtA hai| parantapa meM dUsaroM ko pIr3A paha~cAyI jAtI hai| tRtIya prakAra ke tapa meM svayaM evaM dUsaroM ko sAtha-sAtha kaSTa pahu~cAyA jAtA hai| cauthe prakAra meM na to svayaM ko kaSTa diyA jAtA aura na dUsaroM ko hI kaSTa pradAna kiyA jAtA hai| tapa kA yahI caturtha svarUpa buddha ko svIkArya rahA hai| vastutaH tapa Atmazuddhi kA vaha sarvasulabha sAdhana hai jise apanAte hue sva aura para kisI ko bhI kisI prakAra kA kaSTa nahIM hotaa| jaina mata meM tapa ke do prakAra haiM - (ka) bAhya tapa aura (kha) Abhyantara tp| bAhya tapa chaha prakAra ke haiM - 1. anazana, 2. avamaudarya, 3. vRttiparisaMkhyAna, 4. rasa-parityAga, 5. viviktazayyAsana tathA 6. kAyaklezA Abhyantara tapa ke bhI chaha bheda haiM - 7. prAyazcitta, 8. vinaya, 9. vaiyAvRtya, 10. svAdhyAya, 11. vyutsarga aura 12. dhyaan|22 bAhya tapa kA uddezya zArIrika vikAroM ko naSTa kara indriyasaMyama ko prApta karanA hai| AbhyaMtara tapa dvArA kaSAya, pramAda, Adi vikAroM ko naSTa kiyA jAtA hai| bAhya tapa AMtarika tapa meM sahAyaka yA pUraka hote haiN| jaina vivecita kula bAraha prakAra ke tapoM kA saMkSipta vivaraNa isa prakAra hai - anazana kA artha AhAra

Page #22
tapa : sAdhana aura samAdhAna : 17 tyAga se hai jo viziSTa avadhi ke lie athavA AjIvana AhAra-tyAga se saMbaMdhita hai| avamaudarya (UnodarI) bhUkha se kama AhAra grahaNa karanA hai| vastuoM ke prati lAlasA ko kama karanA vRttiparisaMkhyAna hai| dUdha, ghI, madhu tathA isI taraha ke anyAnya rasoM kA tyAga karanA rasa-parityAga hai| sAdhanAdi meM bAdhA utpanna karane vAle kAraNoM ke nivAraNArtha vividha tapoM kA abhyAsa viviktazayyAsana kahalAtA hai| zarIra ko zIta, uSNa evaM vividha AsanoM ke dvArA kaSTa pahu~cAnA kAyakleza hai| vrata-niyama ke bhaMga hone para doSa-parihAra hetu prAyazcitta tapa kiyA jAtA hai| anuzAsana, AtmasaMyama, namratA Adi sadvyavahAra, vinaya tapa hai| sevAzuzrUSA vaiyAvRtya hai| adhyayana, manana Adi svAdhyAya hai| tyAga karanA vyutsarga hai| citta kI caMcala vRttiyoM para roka lagAnA evaM mana ko eka sthAna para kendrita karanA dhyAna tapa hai| vastuta: jaina mata meM vivecita tapa ke vividha prakAra saMyama evaM bhAva kI maryAdA ko niyamita karane meM sahAyaka hote haiM jo azubha karma ko naSTa karake manuSya ko Atmazuddhi kA patha pradAna karate haiN| tapa, Asana aura samAdhAna tapArAdhanA saMkalpazakti se niSpanna hotI hai| yogAMgoM meM Asana vaha sarvazreSTha sAdhana hai jahA~ se vyAvahArika rUpa meM tapa ke abhyAsa kA prArambha hotA hai| kyoMki tapazcaryA heta sAdhaka ko kisI na kisI sthiti meM zarIra ko sAdha kara rakhanA par3atA haiN| Asana ke saMbaMdha meM kahA gayA hai - sukhapUrvaka adhikatama samaya taka sthira hokara zarIra ko sAdhanA hI Asana hai| 23 praNetAoM ne yaha spaSTa kiyA hai ki tapa hetu usI Asana kA cayana karanA cAhie jo sthira evaM sukhada ho| Asana, mana tathA zarIra donoM ko niyaMtrita karake AtmA ko zakti pradAna karatA hai jise tapa ke lie anivArya mAnA gayA hai|24 isake binA tapa kA abhyAsa athavA prArambha zAyada hI saMbhava ho| svAmI svAtmArAma ne Asana ke saMbaMdha meM yaha batAyA hai ki Asana na kevala zarIra ko svastha rakhatA hai, balki yaha zarIra ke bhArIpana ko dUra kara use Alasya-mukta rakhatA hai|25 bauddha cintakoM ne Asana ko tapazcaryA ke lie anivArya mAnA hai| jainamata meM to Asana aura tapa ke bIca eka avibhAjya saMbaMdha svIkAra kiyA gyaa| yahA~ yaha spaSTa kiyA gayA hai ki jisa Asana dvArA mana sthira hotA hai usI Asana kA upayoga tapArAdhanA ke lie upayukta hai|26 AsanoM ke kaI prakAra haiN| mAnyatA yaha bhI hai ki saMsAra meM jitane prakAra ke jIva haiM utane hI prakAra ke Asana bhI haiN| vaidika paramparA meM yadyapi yaha spaSTa kiyA gayA hai ki 'sthira sukhamAsanaM' phira bhI tapazcaryA hetu padmAsana, vIrAsana, bhadrAsana, daNDAsana, paryaMkAsana jaise AsanoM kA nAmellekha kiyA gayA hai|27 bauddha paramparA meM padmAsana, buddhAsana, siddhAsana, vajrAsana Adi AsanoM ke prayoga kA nirdeza hai|8 jaina

Page #23
18 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 cintakoM ne kisI amuka Asana ko kisI tapa vizeSa hetu AvaMTita to nahIM kiyA hai, phira bhI yahA~ tapazcaryA hetu paryaMkAsana, vIrAsana, vajrAsana, padmAsana, bhadrAsana, daNDAsana, utkaTikAsana, gaudohAsana, kAyotsarga Adi ko tapazcaryA hetu adhika upayukta mAnA hai|29 tapa, prANAyAma aura samAdhAna prANAyAma tapazcaryA kA eka mahattvapUrNa ghaTaka hai| prANa kA niyaMtraNa prANAyAma hai| mana kI caMcalatA ko dUra karane meM prANAyAma kA yogadAna atulanIya hai| tapazcaryA hetu mana kI ekAgratA anivArya hai| vastutaH prANa ko jIvanAdhAra mAnA gayA hai| yaha prANavAyu ke rUpa meM parilakSita hotA hai jise jIva AvazyakatAnusAra grahaNa karatA hai aura usakA niSkAsana bhI karatA rahatA hai| vAyu ke grahaNa aura niSkAsana kI prakriyA zvasana-kriyA hai| isI zvasana-prakriyA ko niyaMtrita karanA prANAyAma kahalAtA hai| prANAyAma prANavAyu ko vistArita karatA hai| yaha tIna caraNoM meM pUrNa hotA hai - pUraka, kumbhaka evaM recakA pUraka - vAyu kA grahaNa, kumbhaka - grahIta vAyu ko rokanA aura recaka - bhItara kI vAyu ko bAhara pheMkanA hai|3deg prANAyAma citta-saMskAroM ko sthira banAkara avidyA Adi klezoM ko naSTa kara vivekakhyAti ko prApta karAne meM sahAyaka mAnA gayA hai|31 vaidika maMtavya meM vivekakhyAti hI jJAna kA caramotkarSa hai aura prakArAntara se ise hI tapa kA parama utsa svIkAra kiyA gayA hai| bauddhamata meM prANAyAma 'AnApAnasmRti' ke nAma se jAnA jAtA hai| isake abhyAsa se karmasthAna kI bhAvanA siddha hotI hai jo tapa kA hI pratirUpa hai| isakI sahAyatA se bauddha dharma ke siddhapuruSa vizeSa phala ko prApta karate haiN|32 jaina ciMtana meM prANAyAma tapazcaryA kA eka pramukha sAdhana mAnA gayA hai| mana ko saMkleSita karane evaM zarIra ko sAdhane vAlA pramukha aMga prANAyAma tapazcaryA kA AdhAra hai|33 vibhinna paramparAoM meM bhinna-bhinna prakAra ke prANAyAmoM kA ullekha kiyA gayA hai jo tapazcaryA meM sahAyaka mAne jAte haiN| pataMjali ne bAhyavRttika, AbhyaMtaravRttika, stambhavRttika, bAhyAntara viSayApekSika nAmaka cAra prakAra ke prANAyAma batAe haiN|24 AcArya gheraNDa ne sahita, sUryabhedI, ujjAyI, zItalI, bhastrikA, bhrAmarI, mUrchA tathA kevalI nAmaka ATha prakAra ke prANAyAma kA ullekha kiyA hai|35 bauddha paramparA meM prANAyAma ke spaSTa bheda kA ullekha prAya: nahIM huA hai, paraMtu AnApAnasmRti karmasthAna ke rUpa meM prANAyAma ke vividha kriyA-vidhiyoM kA vivecana avazya upalabdha hai| jainamata meM pratyAhAra, zAnta, uttara evaM adhara nAmaka cAra prakAra ke prANAyAma batAe gae haiN|6 prANAyAma ke ye sabhI prakAra zarIra meM pAe jAne vAle vibhinna prakAra ke vAyu ko niyaMtrita kara mana kI caMcalatA ko niyaMtrita karate haiN| mana kI caMcalatA para niyaMtraNa

Page #24
tapa : sAdhana aura samAdhAna : 19 kie binA tapa kA abhyAsa zAyada hI saMbhava ho| mana aura vAyu ke bIca ghaniSTha saMbaMdha hai| vAyu ke kaI prakAra haiM, paraMtu zarIra sthita vAyu ke pA~ca bhedoM kA ullekha zAstroM meM upalabdha hai jinheM prANAyAma ke dvArA niyaMtrita kiyA jAtA hai| ye pA~ca vAyu ke prakAra haiM 37 - prANa, apAna, samAna, udAna evaM vyAna / nAsikA dvArA zvAsa-prazvAsa ke rUpa meM saMcarita hone vAlA vAyuprANa hai| zarIra mala-mUtrAdi ko bAhara pheMkane vAlA vAyu apAna hai| bhojana - rasa ko zarIra ke vibhinna bhAgoM meM pahu~cAnevAlA samAnavAyu hai / bhojanarasa ko zarIra ke UparI bhAga meM le jAne vAle vAyu ko udAna kahate haiN| sampUrNa zarIra meM vyApta vAyu ko vyAna kahate haiN| prANavAyu hare raMga kA, apAna kAle raMga kA, samAna zveta varNa vAlA, udAna lAla raMga kA tathA vyAnavAyu indradhanuSI varNa kA mAnA gayA hai| zarIra ke vibhinna sthaloM para ina vAyu kA sthAna bhI nirdhArita hai| prANavAyu nAsikA ke agrabhAga, hRdaya, nAbhi, paira ke aMguThe taka phailA rahatA hai / apAnavAyu gardana ke pIche kI nAr3I, pITha, gudA aura er3I meM sthita hotA hai| samAnavAyu hRdaya, nAbhi tathA zarIra ke sabhI sandhi sthaloM meM vicarita hotA hai / udAnavAyu hRdaya, kaNTha, tAlu, bhRkuTi madhya tathA mastaka meM sthita hotA hai| vyAnavAyu sampUrNa tvacA meM sthita rahatA hai / 38) ataH spaSTa hai ki vAyu ko niyaMtrita karake sampUrNa zarIra para niyaMtraNa rakhA jA sakatA hai| zarIra niyaMtraNa kA artha indriya-niyaMtraNa bhI hai| ina donoM ke niyaMtraNa se tapazcaryA kI dizA meM zAMtipUrvaka vikAsa kara AdhyAtmikatA kI carama avasthA ko bhI prApta kiyA jA sakatA hai| yaha pUrva meM hI batAyA jA cukA hai ki vAyu kA niyaMtraNa hI prANAyAma hai jo recaka, kumbhaka aura pUraka ke rUpa meM saMpanna hotA hai| prANAyAma kI isa kriyA ke dvArA vAyu ke ina prakAroM ko niyaMtrita karake tapazcaryA ke mArga ko niSkaMTaka banAyA jAtA hai| tapa, dhyAna aura samAdhAna tapazcaryA meM dhyAna kA mahattvapUrNa sthAna hai| dhyAna mana ko caMcalatA, vikalatA se haTAkara AtmA kI ora kendrita karatA hai jisakA avasAna samAdhi mAnA gayA hai| vastutaH tapa kA utsa bhI prakArAntara se samAdhi hI mAnA jAtA hai, kyoMki tapasvI ko vairAgI kahA jAtA hai| vairAgI vahI kahalAtA hai jo saMskAra rUpI vAsanA ko nirmUla naSTa kara letA hai| vastutaH samAdhi kI pUrNa avasthA bhI isI sthiti kI dyotaka hai| maharSi pataMjali ne yaha spaSTa kiyA haiM ki dhyAna ke niraMtara abhyAsa se saMskAroM kA abhAva ho jAtA haiM aura yaha avasthA nirbIja samAdhi hai / 39 bauddha paramparA meM cittakuzaloM ko sthira karanA hI dhyAna mAnA gayA hai| yahI dhyAna nirvANa prApta karA sakatA hai| dhyAna hI manuSya ko cAra AyatanoM- AkAzAnantyAyatana, vijJAnAntyAyatana,

Page #25
20 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 akiMcannAyatana evaM naivasaMjJAnAsaMjJAyatana se pAra karAkara 'bhavAna' taka paha~cAtA hai jo nirvANa ke atirikta anya kucha nahIM hai| jainoM ne dhyAna ko citta-ekAgratA ke rUpa meM vivecita karate hue ise nirjarA evaM saMvara kA kAraNa batAyA hai| jo aMtataH mokSa prApti kA kAraNa banatA hai|41 tapa aura dhyAnAbhyAsa meM mUlata: bheda nahIM mAnA gayA hai| ciMtakoM ne dhyAna ke paryAya ke rUpa meM tapa, samAdhi, nirodha, svAntanigraha, aMta:saMlInatA, sAmyabhAva, samarasIbhAva, savIrya-dhyAna jaise zabdoM kA prayoga kiyA hai|42 vastuta: tapa athavA dhyAna kA ekamAtra prayojana kutsita vicAroM athavA bure saMskAroM ko kSINa karanA evaM AtmAnubhUti ko prApta karanA mAnA gayA hai| dhyAna athavA tapa kI pUrNatA het tIna bAteM apekSita haiM - 1. dhyAtA, 2. dhyeya aura 3. dhyAnA3 dhyAtA arthAt dhyAna karanevAlA, dhyeya arthAt Alambana tathA dhyAna arthAt ekaagrcintn| ina tInoM kI ekAtmakatA hI dhyAna athavA tapa hai| dhyAna, tapa evaM AtmA ke bIca samanvaya sthApita karate hue yaha kahA gayA hai|4 - AtmA, apanI AtmA ke lie apanI AtmA ko apanI AtmA meM, apanI AtmA ke dvArA, apanI AtmA ke hetu se, apanI AtmA kA hI dhyAna karatA hai| AtmaciMtana rUpa isa dhyAna se kevala Atmatattva kA hI anubhava hotA hai|45 isa avasthA meM sabhI prakAra ke saMskAroM kA nAza ho jAtA hai| vyakti samasta rAgadveSoM se Upara uThakara citta-svarUpa AtmA ke hI dhyAna meM nimagna ho jAtA hai| vaidika mata meM ise vivekakhyAti kA udaya, bauddhamata meM arhat athavA prajJA pAramitA kA udaya evaM jaina paramparA meM 'ayoga' nAmaka sthiti kA prakaTa honA mAnA gayA hai| ye sabhI avasthAe~ paramanirvANa kI hI avasthAyeM haiN| 'tapa' ke siddhAMta evaM prayoga dvArA mAnavIya samasyAoM kA samAdhAna spaSTa hai| tapa kA uddezya kAyakleza athavA deha-damana mAtra nahIM hai, balki iMdriya-vRttiyoM kA saMyama tathA mana kI zuddhi karanA hai jisakI sahAyatA se Atma-vikAsa ke carama dhyeya ko prApta kiyA jA ske| saMdarbha: 1. bhagavadgItA, 17/14-16; 17-19. satkAramAnapUjArthaM tapo dambhena caiva yt| vahI 17/17; mUr3hagrAheNAtmano yatpIDayA kriyate tpH| vahIM 17/19. nArAyaNopaniSad, 1018. 4. iMDiyana philAsphI, I, pR0 436.

Page #26
tapa : sAdhana aura samAdhAna : 21 5. tapasA nirjarA cA tattvArthasUtra, 9/3. kAyendriyasiddhirazuddhikSayAt tpsH|| yogadarzana, 2/43. ihaparaloyaMsuhANaM Niravekkho jo karedi smbhaavo| vivihaM kAyakilesaM tavadhammo Nimmalo tssaa| kArtikeyAnuprekSA, 400. RtaM ca satyaM caarmaadvaattpso'dhyjaayt| Rgveda, 10/190/1. 9. ajo bhAgastapasA taM tpsv| vahI, 10/16/4. 10. tapasA brahmajijJAsasvA tapo brhmeti| ... taitirIya AraNyaka, 9/2. 11. tapasA cIyate brahma ...... muNDakopaniSad, 1/1/8. 12. tapa: zraddhe ye hyupvsnti| vahI, 1/2/11. 13. tapo ca brahmacariyaM ca, ariyasaccAna dssnN| nivvANaM sacchikiriyA ca etaM mNglmuttm|| mahAmaMgalasutta, 10. 14. buddhalIlAsAra saMgraha, pR0 280. 15. dIghanikAya, 3/2; majjhimanikAya, 1/2/2. 16. tapasA nirjarA ca! tattvArthasUtra, 9/3. 17. anigRhitavIryasya mArgavirodhi kaaykleshstpH| sarvArthasiddhiH, 6/24. 18. taveNa prisujjhii| uttarAdhyayanasUtra, 28/35. 19. bhagavadgItA, 17/14-19. 20. aMguttaranikAya, ditttthivjjaasutt| 21. majjhimanikAya, 2/5/4; 2/1/1. 22. uttarAdhyayanasUtra, 30/7; tattvArthasUtra, 9/19; 9/20. 23. sthira sukhmaasnm| yogadarzana, 2/46. 24. tasmA AsanAmAhatyA bRhadAraNyaka upaniSada, 6/2/4. 25. haThasya prathamAMgatvAdAsAnaM, puurvmucyte| kuryAttadAsanaM sthairyamArogyaM caaNglaaghvm|| haThayogapradIpikA, 1/17. 26. jAyate yena yeneha vihitena sthiraM mnH| tattadeva vidhAtavyamAsanaM dhyaan-saadhnm|| yogazAkha (hemacandra), 4/134 27. yogadarzana, vyAsabhASya, pR0 480. 28. bauddhadarzana, pR0 23. 29. paryaMka-vIra-vajrAbja-bhadra-daNDAsanAni c| utkaTikA-godohikA kaayotsrgstthaasnm|| yogazAstra (hema0), 4/124. tridhA lakSaNabhedena saMsmRtaH puurvsuuribhiH| pUraka: kumbhakazcaiva reckstdnntrm|| jJAnArNava, 26/43. 31. tata: kSIyate prakAzA''varaNam / / yogadarzana, 2/52. 30.

Page #27
22 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 32. majjhimanikAya, 2/2/2; visuddhimagga, pR0 269. 33. yogazAstra (hema0), 6/4-5; yogazAstra eka parizIlana (amaramuni), pR0 41. 34. yogadarzana, 2/50-51. 35. sahita: sUryabhedazca ujjAyIzItalI tthaa| bhastrikA bhrAmarI mUrchA kevalI vaassttkuNbhkaaH| gheraNDasaMhitAH 5/45. 36. pratyAhArastathA zAnta uttrshcaadhrstthaa|| ebhirbhedazcaturbhistu saptadhA kIrtyate praiH|| yogazAstra (hema0), 5/5. 37. vahIM, 5/13; 14-20. 38. dige, arhatadAsa banDovA, uddhRta jaina yoga kA AlecanAtmaka adhyayana, pR0 149. 39. tebhyAsapUrvakaMhi cittaM nirAlambanamabhAvaprAptamiva bhavatItyeSa nirbArja: smaadhismprjnyaat:| yogadarzana (vyAsabhASya), 1/51. 40. abhidharmakoza, pR0 50. bhavAgrAsaMjJisattvAzca sattyAvAsA nava smRtaaH| vahI, 3/6. cittaseggayA havai jhANaM, Avazyakaniyukti, 1459; / taddhyAnaM nirjarA-hetuH saMvarasya ca kaarnnm| tattvAnuzAsana, 56. yogo dhyAnaM samAdhizca dhI-rodha: svaantnigrhH| anta:saMlInatA ceti tatparyAyAH smRtA budhaiH|| (ArSa 21/12); tattvAnuzAsana, pR0 61. 43. dhyAnaM vidhitsatA jJeyaM dhyAtA dhyeyaM tathA phalam - yogazAstra, (hema0), 7/1. 44. dige, arhatadAsa banDovA, jaina yoga kA AlocanAtmaka adhyayana, pR0 161. 45. tadevA'rthamAtranirbhAsaM svarUpazUnyamiva samAdhiH // yogadarzana, 3/2. 42.

Page #28
zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 nirayAvaliyA-kalpikA : eka samIkSAtmaka adhyayana DaoN0 sudhA jaina* prAcIna kAla se AgamoM kA vibhAjana aMgapraviSTa aura aMgabAhya rUpa meM sarvamAnya hai| upAMga aMgabAhya sAhitya hai jisako AcArya devavAcaka ne kAlika aura utkAlika ke rUpa meM vivecita kiyA hai| bAraha aMgoM kI bhA~ti bAraha upAMgoM kA ullekha prAcIna AgamoM meM upalabdha nahIM hotaa| 'nandIsUtra' meM kAlika aura utkAlika rUpa meM upAMgoM kA ullekha milatA hai| upAMga zabda bhI nandI ke pazcAt hI prayukta huA hai| nandI meM to upAMga ke artha meM aMgabAhya zabda AyA hai| AcArya umAsvAti ne jinakA kAla paM0 sukhalAla jI ne pahalI se cauthI zatAbdI ke madhya mAnA hai| 'tattvArthabhASya' meM aMga ke sAtha upAMga zabda kA bhI prayoga kiyA hai| upAMga se unakA tAtparya aMgabAhya AgamoM se hI hai| AcArya jinaprabha ne I0 san 1306 meM 'vidhimArgaprapA' grantha meM AgamoM ke svAdhyAya kI tapovidhi kA varNana kiyA hai jisameM granthoM ke nAma milate haiN| isI ke antargata 'iyANiM uvaMgA' likhakara jisa aMga kA jo upAMga hai usakA ullekha kiyA gayA hai| kintu bArahavA~ aMga upalabdha nahIM hai isalie usakA upAMga bhI nahIM hai, ata: bhagavatI ke do upAMga mAna kara gyAraha aMga aura bAraha upAMga kI saMgati baiThAne kA prayatna kiyA hai| paM0 becaradAsa jI dozI ke anusAra cUrNi sAhitya meM bhI upAMga zabda kA prayoga huA hai jo kAlika zrutAntargata evaM utkAlika zrutAntargata AyA hai| parantu upAMga Agama granthoM kA nirdhAraNa kaba huA yaha spaSTa nahIM ho sakA hai| mUrdhanya manISiyoM kA mAnanA hai ki Agama puruSa kI kalpanA ke sAtha hI aMga sthAnIya zAstroM kI kalpanA bhI huI hogii| usa samaya upAMga bhI amuka-amuk sthAnoM para pratiSThApita karane ke lie parikalpita kie gae hogeN| yadyapi kacha AcAryoM ne aMgoM aura upAMgoM kA sambandha jor3ane kA prayatna kiyA hai, lekina viSaya Adi kI dRSTi se inameM koI sambandha pratIta nahIM hotaa| dvAdaza upAMga sambandhI ullekha IsA kI bArahavIM zatAbdI ke pUrva ke granthoM meM upalabdha nahIM hotA hai| jaisA ki hama jAnate haiM ki aMga sAhitya kI racanA gaNadharoM ne kI thI jinake apane svataMtra viSaya the| upAMga sAhitya kI racanA sthaviroM ke dvArA huI thI unake bhI * variSTha prAdhyApaka, pArzvanAtha vidyApITha, vArANasI

Page #29
24 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 dvAdazAMga or s sUtrakRtAMga m x y w apane svataMtra viSaya the| ata: yaha spaSTa hai ki viSaya-vastu vivecana Adi kI dRSTi se aMga upAMgoM se bhinna hai| 'nandIsUtra' kI cUrNi meM zrutapuruSa kI kalpanA kI gaI hai| puruSa ke zarIra meM jisa prakAra bAraha aMga hote haiM, jaise- do paira, do jaMghAe~, do uru, do gAtrArtha (udara, pITha), do bhujAe~, gardana aura sira Adi, isI prakAra zrutapuruSa ke bhI bAraha aMga haiN| isako hama isa prakAra samajha sakate haiMkra.saM. aMga dA~yA paira AcArAMga bA~yA paira dAyIM jaMghA sthAnAMga bAyIM jaMghA samavAyAMga dAyAM uru bhagavatI bAyAM uru jJAtAdharmakathA udara upAsakadazA antakRtdazA dAyIM bhujA anuttaraupapAtika bAyIM bhujA praznavyAkaraNa 11. gardana vipAka dRSTivAda zrutapuruSa kI kalpanA AgamoM ke vargIkaraNa kI dRSTi se eka sundara kalpanA hai| Aja bhI prAcIna jJAna bhaNDAroM meM zrutapuruSa ke hastaracita aneka kalpanA citra prApta hote haiN| dvAdazAMga aMgoM kI racanA ke pazcAt zrutapuruSa ke pratyeka aMga ke sAtha ekaeka upAMga kI bhI kalpanA kI gaI, kyoMki aMgoM meM kahe hue arthoM kA spaSTa bodha upAMga sUtroM ke dvArA hI hotA hai|12 pratyeka aMgoM ke upAMga isa prakAra haiM- AcArAMga kA upAMga aupapAtika hai| isI prakAra sUtrakRtAMga kA rAjapraznIya, sthAnAMga kA jIvAbhigama. samavAyAMga kA prajJApanA, bhagavatI kA jambUdvIpaprajJapti, jJAtAdharmakathA kA sUryaprajJapti, upAsakadazA kA candraprajJapti, antakRtdazA kA nirayAvaliyA-kalpikA, anuttaraupapAtikadazA kA kalpAvataMzikA, praznavyAkaraNa kA puSpikA, vipAka kA i j . a 12. sira

Page #30
nirayAvaliyA-kalpikA : eka samIkSAtmaka adhyayana : 25 puSpacUlikA aura dRSTivAda kA upAMga vRSNidazA hai| upAMga kA viSaya-vizleSaNa, prastutIkaraNa Adi kI dRSTi se aMga ke sAtha sambandha honA cAhie, parantu isa prakAra kA koI sambandha inameM nahIM hai| jahA~ taka inakI racanA kA prazna hai to aisA lagatA hai ki jaina dharma-darzana ke gambhIra artha ko samajhane evaM samajhAne ke lie hI upAMgoM kI racanA kI gaI hogii| prastuta Alekha meM upAMga sAhitya ke AThaveM upAMga nirayAvaliyA-kalpikA kA varNana kiyA gayA hai| nirayAvaliyA zrutaskandha meM pA~ca upAMga samAhita kie gae haiM- kalpikA, kalpAvataMzikA, puSpikA, puSpacUlikA aura vRssnnidshaa| manISiyoM kA yaha mAnanA hai ki pahale ye pA~coM nirayAvaliyA ke hI nAma se jAne jAte the parantu bAda meM bAraha aMgoM ke sAtha bAraha upAMgoM ke sambandha ko sthApita karane ke lie inheM pRthakapRthak kara diyA gyaa| jisa Agama meM naraka meM jAne vAle jIvoM kA paMktibaddha varNana ho vaha nirayAvaliyA hai| (niraya+Avali = naraka kI AvalikA kA jisameM varNana ho)| isa Agama meM eka zrutaskandha, pA~ca varga, bAvana adhyayana (10,10,10,10,12) tathA 1100 zloka pramANa mUlapATha haiN| isameM nirayAvaliyA ke prathama varga (kalpikA) meM dasa adhyAya haiM, jinameM kAla, sukAla, mahAkAla, kaNha, sukaNha, mahAkaNha, rAmakaNha, piusenakaNha, mahAsenakaNha kA varNana kiyA gayA hai| isake sAtha hI prathama adhyAya meM kUNika (ajAtazatru) kA janma, kUNika kA apane pitA zreNika (bimbasAra) ko jela meM DAlakara svayaM rAjasiMhAsana para baiThanA, zreNika kI AtmahatyA, kRNika kA apane choTe bhAI vehalla kumAra se secanaka hAthI aura hAra ko lauTAne ke lie anurodha tathA kUNika aura vaizAlI ke gaNarAjA ceTaka ke yuddha kA varNana hai| ('dIghanikAya' ke mahAparinivvANasutta meM vajjiyoM ke viruddha ajAtazatru ke yuddha kA varNana hai|) isa upAMga se prAcIna magadha ke itihAsa kI jAnakArI prApta kI jA sakatI hai| isameM samrATa zreNika ke rAjya kA varNana kiyA gayA hai| samrATa zreNika kA ullekha jaina evaM bauddha paramparAoM meM kramaza: 'zreNika bhimbhasAra' aura zreNika bimbisAra' ke rUpa me milatA hai| jaina dRSTi se zreNika kI sthApanA karane se unakA nAma zreNika pdd'aa|13 bauddha darzana ke anusAra pitA ke dvArA aTThAraha zreNiyoM kA svAmI banAe jAne ke kAraNa ve zreNI bimbisAra ke rUpa meM prakhyAta hue| jaina aura bauddha donoM hI paramparAoM meM zreNiyoM kI saMkhyA aTThAraha mAnI gaI hai|15 'jambadvIpaprajJapti' meM to zreNiyoM ke nau nAruka aura nau kAruka - aTTharaha bhedoM kA vistAra se varNana kiyA gayA hai, jaise- kambhakAra, paTela- grAmapradhAna, suvarNakAra, sUpakAra, saMgItakAra, nApita, carmakAra, darjI, gvAle aadi| 'mahAvastu' meM zreNiyoM ke tIsa nAma milate haiN| ye nAma 'jambUdvIpaprajJapti' meM varNita nAmoM se milate-julate haiN| DaoN0 Ara0sI0 majumadAra ne

Page #31
26 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 bhI vividha granthoM ke AdhAra para zreNiyoM ke sattAIsa nAma batAe haiN|17 vidvAnoM kA to yaha bhI mAnanA hai ki rAjA zreNika ke pAsa bahuta bar3I senA thI aura ve seniya gotra ke the, isalie unakA nAma zreNika pdd'aa|18 _jaina sAhitya meM rAjA zreNika kI rAniyoM ke paccIsa nAma milate haiN| jinameM se 'antakRtdazA' 19 meM 23 rAniyoM ke nAmoM kA ullekha hai- nandA, nandavatI, nandottarA, nandiseNiyA, marutA, sumaruyA, mahAmarutA, marudevA, bhadrA, subhadrA, sujAtA, sumanAyikA, bhUtadattA, kAlI, sukAlI, mahAkAlI, kRSNA, sukRSNA, mahAkRSNA, vIrakRSNA, rAmakRSNA, pitusenakRSNA aura mhaasenkRssnnaa| 'jJAtAdharmakathAMga' meM dhAriNI nAma kI rAnI kA bhI ullekha milatA hai|20 'dazAzrutaskandha' meM mahArAnI celanA kA varNana milatA hai|21 'nizIthacUrNi' meM apatagandhA ko bhI zreNika kI rAnI batAyA gayA hai|22 bauddha sAhitya ke 'vinayapiTaka' meM bhI rAjA zreNika kI 500 rAniyoM kA ullekha kiyA gayA hai|23 parantu yahA~ para unake nAma nahIM die gae haiN| 'jAtaka' ke anusAra kozalA devI bhI unakI rAnI thI, jo rAniyoM meM mukhya thii|24 'therIgAthA' aTThakathA meM rAnI khemA kA nAma milatA hai| inake atirikta padmAvatI, vAsavI, zIlavA, ambapAlI, jayasenA Adi rAniyoM ke nAma milate haiN|25 jaina evaM bauddha -sAhitya meM ullekhita rAjA zreNika kI rAniyoM ke nAma eka-dUsare se bhinna haiN| ye bheda paramparA kI dRSTi se ho sakate haiM, aisA kahA jA sakatA hai| jaina sAhitya meM rAjA zreNika ke putroM ke bhI aneka nAma milate haiM, jaisejAlI, mayAlI, uvayAlI, purimaseNa, vAriseNa, dIhadanta, laTThadanta, vehalla, vehAyasa, abhayakumAra, dIhaseNa, mahAseNa, laTThadanta, gUDhadanta, suddhanta, halla, duma, dumaseNa, mahAdumaseNa, sIha, sIhaseNa, puNNaseNa, kAlakumAra, sukAlakumAra, mahAkAlakumAra, kRSNakumAra, sukRSNakumAra, mahAkRSNakumAra, vIrakRSNakumAra, rAmakRSNakumAra, seNakRSNakumAra, mahAseNakRSNakumAra, meghakumAra, nandisena, kUNika aadi| bauddha sAhitya meM bhI zreNika bimbisAra ke putroM ke nAma milate haiM, jaiseajAtazatru, abhaya, sIlava, devadatta, vimalakoNDaJa, jayasena, vehalla aadi|26 __ jaina sAhitya ke anusAra rAjagRha ke rAjA zreNika kI mahArAnI celanA se kUNika, kAlI se kAlakumAra, mahAkAlI se mahAkAla Adi putra utpanna hue| inameM kUNika jaba bar3A huA to rAjya prApti hetu apane pitA zreNika ko kArAgRha meM bandI banAkara svayaM rAjasiMhAsana para virAjamAna ho gyaa| zreNika kArAgRha meM AtmahatyA kara lete haiN| celanA apane putra ko pitA-prema va dohada kI ghaTanA sunAtI hai ki kisa prakAra

Page #32
nirayAvaliyA-kalpikA : eka samIkSAtmaka adhyayana : 27 usake garbha meM Ane para rAjA zreNika ke udara kA mA~sa khAne kA dohada paidA huA jise rAjA ne abhaya kumAra kI sahAyatA se pUrNa kiyaa| mere dvArA tumheM ukarar3I para pheMka die jAne para kukukTa ne tumhArI a~gulI para coMca mAra dI aura usameM ghAva ho gyaa| rAjA ko jaba isa bAta kA patA calA to unhoMne tumheM turanta ma~gavA liyA | vedanA se pIr3ita hone para rAjA svayaM tumhArA mavAda cUsa kara pheMka dete aura tuma cupa ho jAte the| mAtA se pitA ke prema kI bAta jAna vaha kuThAra lekara unheM mukta karane jAtA hai, lekina use dekhate hI zreNika tAlapuTa viSa khAkara apane prANa tyAga dete haiM / 27 bauddha sAhitya meM bhI yaha prasaMga milatA hai| antara sirpha itanA hai ki isameM rAnI ko rAjA ke ghuTane kA raktapAna karane kA dohada huA thA, jise rAjA ne vaidya kI sahAyatA se rakta nikalavA kara pUrNa kiyA thaa| " bacce ke janma ke pazcAt rAjA svayaM use rAnI se dUra kara dete haiM ki kahIM vaha usako koI nukasAna na pahu~cA de| kintu kucha samaya pazcAt rAjA svayaM putra ko mAtA ko sauMpa dete haiM jisase unameM mAtR-prema jAgRta ho jAtA hai aura ve usakA pAlana karatI haiN| eka bAra ajAtazatru kI a~gulI phor3A ho jAtA hai| bAlaka kI vedanA para svayaM rAjA putra kI a~gulI se mavAda cUsa lete haiM aura bAlaka zAMta ho jAtA hai / 29 bar3e hone para mahattvAkAMkSI ajAtazatru ko devadatta ukasAtA hai aura vaha apane pitA bimbisAra ko tApanageha meM DAlakara svayaM rAjA bana jAtA hai| rAjA se milane kevala ajAtazatru kI mAtA hI jA sakatI thiiN| ataH ve apane bAloM meM bhojana chipAkara le jAne lgiiN| bAda meM apane zarIra para sugaMdhita jala lagAkara jAne lagIM jise cATa kara rAjA apanI kSudhA zAnta kara lete the| jaba ajAtazatru ko isa bAta kA patA calA to usane mAtA kA milanA banda kara diyA aura gusse meM Akara rAjA ke pairoM ko kATakara tela aura namaka lagAkara talane kA Adeza diyA jisase rAjA kI mRtyu ho gii| tabhI putra janma kA samAcAra suna ajAtazatru putraprema se AhlAdita ho apane pitA kI sthiti kA anubhava karatA hai| vaha apane pitA ko tApanageha se mukta karanA cAhatA hai, kintu taba taka unake prANoM kA anta ho cukA hotA hai / 30 sevaka dvArA pitA kI mRtyu kA saMvAda suna vaha atyanta duHkhI hotA hai| kUNika janma samaya kA dohada, a~gulI meM vraNa, pitA ko kArAgRha meM DAlanA Adi kA varNana donoM hI paramparAoM meM kucha bhinnatAoM ke sAtha milatA hai| isa bhinnatA kA kAraNa unakA racanA kAla ho sakatA hai| paM0 dalasukhabhAI mAlavaNiyA ne 'nirayAvaliyA' kI racanA vi0saM0 ke pUrva kI mAnI hai / 31 aTThakathAoM kA samaya vikrama kI 5vIM zatI hai / 32 tulanAtmaka dRSTi se dekheM to kUNika kI krUratA kA varNana donoM paramparAoM parantu jaina paramparA ke anusAra zreNika ko kArAgRha meM DAlA gayA thA tathA meM hai,

Page #33
28 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 zreNika ne svayaM mRtyu kA varaNa kiyA thaa| bauddha paramparA meM to rAjA ko tApanageha meM DAlakara kSudhA se pIr3ita kara mArA gayA thA aura use maravAne vAlA svayaM ajAtazatru thaa| 33 jaina paramparA ke anusAra kUNika apanI rAnI padmAvatI ke kahane para apane choTe bhAiyoM halla kumAra aura vehalla kumAra se pitA dvArA diye gaye secanaka hAthI va aTThArahasarA hAra (aTThAraha lar3I vAlA) bhI le lenA cAhatA hai, kyoMki ye donoM zreNika ke pUre rAjya ke barAbara the / 34 kintu donoM bhAI halla kumAra aura vehalla kumAra hAthI - hAra aura apane antaHpura ko lekara apane nAnA mahArAja ceTaka ke pAsa vaizAlI cale Ate haiN| kUNika ko jaba yaha patA calatA hai to vaha apanA dUta bhejatA hai / ceTaka kahate haiM ki zaraNAgata kI rakSA karanA merA dharma hai / yadi kUNika hAthI aura hAra ke badale AdhA rAjya de to hama hAra aura hAthI lauTA sakate haiN| kUNika ko jaba yaha saMdeza prApta huA to use atyanta krodha aayaa| vaha apane dasoM bhAIyoM kI senA ko lekara vaizAlI phuNcaa| kUNika kI senA meM 33 sahasra hAthI, 33 sahasra ghor3e, 33 sahasra ratha aura 33 karor3a padAti the| rAjA ceTaka ne nau malla ke, nau licchavI- ina aTThAraha kAzI- kozala rAjAoM ko bulAkara unase parAmarza kiyaa| sabhI ne kahA- zaraNAgata kI rakSA karanA kSatriyoM kA kartavya hai| ve sabhI yuddha ke maidAna meM aae| ceTaka kI senA meM 57 sahasra hAthI, 57 sahasra ghor3e, 57 sahasra ratha aura 57 karor3a padAti sainika the| rAjA ceTaka bhagavAna mahAvIra kA parama upAsaka the| unhoMne zrAvaka ke dvAdaza vrata grahaNa kie the| ceTaka ne eka vizeSa niyama bhI le rakhA thA ki maiM eka dina meM eka hI bAra bANa claauuNgaa| unakA bANa kabhI bhI niSphala nahIM jAtA thA / 35 ajAtazatru kUNika kI ora se prathama dina kAlakumAra senApati ke rUpa meM upasthita huaa| usane garUr3avyUha kI racanA kii| rAjA ceTaka ne bhI zakaTavyUha kI racanA kii| donoM meM bhayaMkara yuddha huA / rAjA ceTaka ne amogha bANa kA prayoga kiyA jisase kAlakumAra jamIna para gira par3A aura marakara naraka meM gyaa| isI taraha eka-eka kara dasa bhAI senApati banakara kramaza: pahale dina kAlakumAra, dUsare dina sukAla kumAra, tIsare dina mahAkAla kumAra, cauthe dina kRSNakumAra, pA~cave dina sukRSNa kumAra, chaThe dina mahAkRSNa kumAra, sAtaveM dina vIrakRSNa, AThaveM dina rAmakRSNa, nauveM dina pitRsenakRSNa aura dazaveM dina mahAsenakaSNa

Page #34
nirayAvaliyA-kalpikA : eka samIkSAtmaka adhyayana : 29 yuddha kSetra meM Ae aura kramaza: ve sabhI rAjA ceTaka ke acUka bANa se mara kara naraka meM ge| isa prakAra kramazaH nau adhyAyoM meM nau bhAIyoM kA varNana kiyA gayA hai| bauddha sAhitya meM bhI yaha prakaraNa kucha bhinna prakAra se milatA hai| gaMgA taTa ke ekapaTTana ke sannikaTa parvata meM ratnoM kI khAna thI / 36 ajAtazatru aura licchaviyoM meM yaha taya huA ki Adhe-Adhe ratna paraspara meM le leNge| ajAtazatru kisI kAraNa vaza samaya se nahIM pahu~ca sakA aura licchavI sabhI ratna lekara cale ge| use krodha AyA aura vaha gaNataMtra ke sAtha yuddha kaise kiyA jAe vicAra karane lagA, kyoMki unake bANa kabhI niSphala nahIM jaate| 37 yahI socakara vaha hara bAra yuddha kA vicAra sthagita karatA rahA, parantu atyadhika parezAna ho jAne para usane mana meM nizcaya kara liyA ki maiM vajjiyoM kA avazya vinAza kruuNgaa| usane apane mahAmaMtrI vassakAra ko bulAkara tathAgata buddha ke pAsa bhejA / 3 tathAgata buddha ne kahA- vajjiyoM meM sAta bAteM haiM1. sannipAta- bahula hai arthAt ve adhivezana meM sabhI upasthita rahate haiM / 2. unameM ekamata hai jaba sannipAta bherI bajatI hai taba ve cAhe jisa sthiti meM ho sabhI eka ho jAte haiM / 3. vajjI aprajJapta (avaidhAnika) bAta ko svIkAra nahIM karate aura vaidhAnika bAta kA uccheda nahIM krte| 4. vajjI vRddha va gurujanoM kA satkAra sammAna karate haiN| 5. vajjI kulastriyoM aura kula-kumAriyoM ke sAtha na to balAtkAra karate haiM aura na balapUrvaka vivAha karate haiM / 6. vajjI apanI maryAdAoM kA ullaMghana nahIM krte| 7. vajjI arhatoM ke niyamoM kA pAlana karate haiM, isalie arhat unake vahA~ para Ate rahate haiN| ye sAta niyama jaba taka vajjiyoM meM haiM aura raheMge taba taka koI bhI zakti unheM parAjita nahIM kara sakatI / 39 pradhAna amAtya vassakAra ne Akara sArI bAta ajAtazatru se kahI aura kahA ki jaba taka unameM bheda nahIM hogA unheM koI bhI zakti hAni nahIM pahu~cA sktii| ajAtazatru ne vassakAra ko Aropita kara amAtya pada se haTA diyA aura vassakAra vajjiyoM ke bIca rahane lgaa| tIna sAla bAda vajjiyoM meM matabheda utpanna kara vassakAra ajAtazatru ko sUcita karatA hai - abhI vajjiyoM meM matabheda hai, ataH Apa AkramaNa kara sakate haiN| taba ajAtazatru sasainya AkramaNa karatA hai aura vaizAlI gaNarAjya kA nAza kara detA hai / 40 jaina evaM bauddha donoM hI paramparAoM meM magadha vijaya aura vaizAlI ke naSTa hone ke vivaraNa milate haiN| jaina dRSTi se ceTaka 18 gaNa dezoM kA nAyaka thaa| bauddha paramparA use kevala pratipakSI hI mAnatI hai| jaina dRSTi se kUNika ke pAsa 33 karor3a senA thI to ceTaka ke pAsa 57 karor3a senA thii| donoM hI yuddhoM meM eka karor3a assI lAkha mAnavoM kA saMhAra huaa| bauddha dRSTi se yuddha kA nimitta ratnarAzi hai, jabaki jaina paramparA

Page #35
30 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 meM secanaka hAthI aura haar| jaina paramparA meM jaise ceTaka kA prahAra amogha batAyA hai vaise hI bauddha granthoM kI dRSTi se vajjI logoM ke prahAra acUka the| nagara kI rakSA kA mUla AdhAra jaina dRSTi se stUpa ko mAnA gayA hai to bauddha dRSTi se pArasparika ekatA, gurujanoM kA sammAna batAyA gayA hai| isakA jitanA vyavasthita varNana jaina paramparA meM hai utanA bauddha paramparA meM nahIM ho pAyA hai| vaizAlI kI parAjaya meM donoM hI paramparAoM meM chadma bhAva kA upayoga huA hai| vaizAlI kA yuddha kitane samaya taka calA isa sambandha meM jaina dRSTi se eka pakSa taka to pratyakSa yuddha huA aura kucha samaya prAkArabhaMga meM lgaa| bauddha dRSTi se vassakAra tIna varSa taka vaizAlI meM rahA aura licchaviyoM meM bheda utpanna karatA rhaa| DaoN0 rAdhAkumuda mukharjI ke abhimatAnusAra yuddha kI avadhi (562 - 546 I0 pU0 ) kama se kama 16 varSa taka kI hai / 41 isa prakAra hama dekhate haiM ki ajAtazatru kUNika ko donoM hI paramparAe~ apane dharma kA anuyAyI mAnatI haiN| saMbhavata: zuru meM vaha jaina thaa| jaina granthoM meM usakI dhArmika bhakti kI prazaMsA bharI par3I hai| pitR-hatyA ke doSa ke jaghanya pApa se vaha jaina paramparA meM mukta hai / kUNika apanI rAniyoM aura vipula parijanoM ke sAtha nAtaputa se prAyaH milane jAtA thA / vaizAlI aura campA meM vaha mahAvIra ke samparka meM AtA hai aura jaina saMgha ke prati apanA suMdara bhAva prakaTa karatA hai / 42 parantu bauddha granthoM ke anusAra vaha bAda ke jIvana meM jaina dharma ke bajAya bauddha dharma kA bhakta ho gayA thaa| apane pitA kA ghAta karane ke pazcAt vaha zAnti ke lie buddha ke pAsa gayA aura prArthanA kI- 'bhagavAna mere isa aparAdha ko aparAdha svIkAra kareM jisase bhaviSya meM maiM usase nivRtta ho skuuN| ' buddha ne usake isa pApa nivedana ko svIkAra kiyaa| isa kathana se yaha tAtparya nahIM hai ki vaha bauddha bana gayA thaa| 43 anta meM campAnagarI meM kumAroM (zreNika - putroM) kI mAtAoM dvArA unake kRta karmoM ke viSaya meM pUchane para bhagavAna mahAvIra kahate haiM ki- ye dasoM kumAra marakara naraka meM jAeMge aura vahA~ se nikala kara mahAvideha meM janma leNge| vahA~ vairAgya aura zramaNa dharma svIkAra karake utkRSTa sAdhanA kara mukti ko prApta kreNge| inake anya bhrAtA (23 bhAI) zramaNa dharma ko svIkAra kara svarga aura mokSa ko prApta hue the| unakI mAtAe~ bhI zramaNa dharma ko svIkAra kara mukta huI thiiN| isameM putra aura mAtAoM ke nAma bhI eka sadRza haiN| isa prakAra 'nirayAvaliyA-kalpikAsUtra' kI kathA yahA~ para sampanna hotI hai| 44 isa upAMga meM magadhanareza zreNika aura unake vaMzajoM kA vistRta varNana hai, kUNika kA jIvana paricaya hai, vaizAlI gaNarAjya ke adhyakSa ceTaka ke sAtha kUNika ke yuddha kA varNana hai, putra ke prati pitA kA apAra sneha bhI isameM varNita hai| isa prakAra yaha upAMga sAmAjika jIvana kI vAstavikatAoM ko prastuta karatA hai /

Page #36
nirayAvaliyA-kalpikA : eka samIkSAtmaka adhyayana : 31 6. ; sandarbha nandIsUtra, 44, sampA0-yuvAcArya madhukara muni, prakAzaka- Agama prakAzana samiti byAvara, 1982 tattvArthasUtra, pR0-9, vive- paM0 sukhalAla saMghavI, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI, 1976 anyathA hi anibaddhamaMgopAMmagazaH samudraprataraNavaduzdhyavaseyaM syAt / tattvArthabhASya, 1-20 vidhimArgaprapA, pR0- 48-57, sampA0- muni jinavijayena, prakA0- zrI jinadatta sUri jJAna bhaNDAra, gopIpurA, sUrata, 1941 5. mAlavaNiyA, paM0 dalasukhabhAI, jaina sAhitya kA bRhad itihAsa, bhAga-1, prastAvanA, pR0-39, prakA0- pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI, 1966 vahI, pR0-39 vahI, pR0-30-31 kApaDiyA, hIrAlAla ra0, hisTrI oNva kainonikala liTarecara oNva jainAja, pR0-29, 34 9. nandIcUrNi, pR0-47, muni puNyavijaya, prAkRta grantha pariSad, vArANasI, 1966 nandIvRtti, 23, prAkRta grantha pariSad, vArANasI, 1966 11. nadIsUtra, malayagirivRtti, pR0- 203 12. aMgArthaspaSTa bodhividhAyakAni upAMgAni, aupapAtika ttiikaa| zreNI: kAyatti zreNiko mgdheshvr:| abhidhAnacintAmaNiH, svopajJavRtti, martyakANDa, 376, sampA0- zrI vijayadharmasUri, prakA0- natthAlAla lakSmIcaMda vakIla, bhAvanagara, vIra saM0 2441 14. sa pitrASTAdazasu zreNi svavattArita:, ato'sya zreSyo bimbisAra iti khyaatH|| vinayapiTaka, gilagiTa maaNskrptt| 15. jambUdvIpaprajJapti, 3/83 sampA0- madhukara muni, Agama prakAzana samiti, byAvara, 1986 tathA jAtaka,mUgapakkha jAtaka bhAga-6, bhadanta Ananda __ kausalyAyana, hindI sAhitya sammelana, prayAga, samvat 1988 16. mahAvastu, bhAga-3, 442-443, DaoN0 esa0 bAgaci, mithilA saMsthAna, darabhaMgA, 1970 17. Majumdar, R.C., Corporate Life in Ancient India,, Cosmo Publication, New Delhi, 1994, page-4 2 13.

Page #37
32 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 21. dazA 18. Dictionary of Pali Proper Names, Vol.-II, Page-285, 1284 19. antakRtadazAsUtra, 7/1-13 tathA 8/1-10, sampA0 - madhukara muni, Agama prakAzana samiti, byAvara, 1981 20. jJAtAdharmakathAsUtra, 1/16, sampA0- madhukara muni, Agama prakAzana samiti, byAvara, 1981 dazAzrutaskanya, dazavI dazA, upAdhyAya AtmArAmajI, jaina zAstramAlA kAryAlaya, lAhaura, 1936 22. nizIthacUrNi, sabhAdhya, bhAga-1, pR0-17 23. vinayapiTaka, anu0 - rAhula sAMkRtyAyana, mahAbodhi sabhA, sAranAtha, prathama saMskaraNa 1935, mahAvagga, 3/8/1/1, pR0- 269 24. jAtaka, bhAga-4/403, bhadanta Ananda kausalyAyana, hindI sAhitya sammelana, prayAga, samvat 2011, Dictionary of Pali Proper Names, Vol. II, Page-286 25. Dictionary of Pali Proper Names, Vol.-II, Page- 286, therIgAthA aTThakathA, 139-143 26. theragAthA, 3/26, 27/609, bhikSu dharmaratna, bhAratIya bauddha zikSA pariSad, lakhanaU, 1988, pR0-10, 143, Dictionary of Pali Proper Names, Vol.-II, Page-286 nirayAvalikAsUtra, 11-21, pR0- 12-24, sampA0 - madhukara muni, Agama prakAzana samiti, byAvara, 1985 28. dIghanikAya, aTThakathA, 1, pR0- 133, bhikkhu jagadIza kazyapa, pAlI prakAzana saMsthA, bihAra sarakAra, 1958 29. mukharjI, rAdhAkumuda, hindU sabhyatA, pR0- 186, rAjakamala prakAzana, dillI, 1955 30. dIghanikAya- aTThakathA-1, pR0-135, hindU sabhyatA, pR0-198 31. mAlavaNiyA, paM0 dalasukhabhAI, Agama yuga kA darzana, sanmati jJAnapITha, AgarA, saMskaraNa 1966, pR0-29 32. AcArya buddhaghoSa, mahAbodhika sabhA, sAranAtha, vArANasI, saMskaraNa-1956 33. muni zrI kanhaiyAlAla kamala, mAlavaNiyA, paM0 dalasukhabhAI, dharmakathAnuyogaH eka samIkSAtmaka adhyayana, prastAvanA, pR0- 117, Agama anuyoga TrasTa, ahamadAbAda, 1983 tathA hindU sabhyatA, pR0- 186 27.

Page #38
nirayAvaliyA-kalpikA : eka samIkSAtmaka adhyayana : 33 X AvazyakacUrNi, uttarArddha, patra 167, zrImad jinadAsagaNi mahattara, zvetAmbara saMsthA, vi0 saM0 1986 ceTakarAjasya tu pratipannaM vratatvena dinamadhye ekameva zaraM muJcati amoghbaannshc| nirayAvalikA (saTIka), patra -1 36. rAhula sAMkRtyAyana, buddhacaryA, pR0-520, zivaprasAda gupta sevA upavana, kAzI, vi0 saM0 1988 37. vahI, B.C. Law, Buddhaghosa, P. III, hindU sabhyatA, pR0-188| 38. vAjjInaM satta aparihAniyA dhmmaa| dIghanikAya, mahAparinivvANasutta, 2/3/1 39. vahIM 40. dIghanikAya- aTThakathA-1, pR0-523, hindU sabhyatA, pR0- 186 41. hindU sabhyatA, pR0- 189 42. aupapAtikasUtra, 12-20, pR0- 14-23, sampA0- madhukara muni, Agama prakAzana samiti, byAvara, 1982 43. hindU sabhyatA, pR0- 190-191 44. nirayAvaliyAsUtra, 1/3/10/36

Page #39
zramaNa, varSa 58, aMka 2-3 apraila - sitambara 2007 dhArmika sahiSNutA aura dharmoM ke bIca maitrIbhAva jaina- dRSTikoNa * DaoN0 rAjendra jaina* * vartamAna samaya meM vizva jina jvalaMta samasyAoM kA sAmanA kara rahA hai, unameM dhArmika-matAndhatA aura asahiSNuvaidakatA atyanta jaTila samasyA hai| vijJAna aura praudyogikI ke kSetra meM camatkArika pragati ne mAnava samAja ko yAtAyAta aura saMcAra ke sulabha sAdhana pradAna kie haiN| pariNAmasvarUpa bhinna-bhinna rASTroM, saMskRtiyoM evaM dharmoM ke logoM se samparka karane meM hajAroM kilomITara kI dUrI bhI aba bAdhA nahIM rahI hai| isa dRSTi se hamArA vizva simaTatA jA rahA hai, parantu durbhAgya se ApasI vaimanasyatA evaM ghRNA ke kAraNa manuSya- manuSya ke bIca hRdaya kI dUrI dina-ba-dina jyAdA hotI jA rahI hai| hama Apasa meM pArasparika prema, sahayoga aura vizvAsa vikasita karane ke bajAya ApasI vidveSa evaM zatrutA ko hI bar3hAvA de rahe haiN| isa prakAra hama saha- - astitva evaM sadbhAvanA ke jIvana mUlyoM kI anadekhI kara rahe haiN| paramANu-zastroM ke prati hamArI aMdhI evaM unmatta daur3a isa bAta kA spaSTa saMketa hai ki hama mAnavajAti ke vinAza kI citA taiyAra kara rahe haiN| guruvara ravIndranAtha Taigora ne sahI kahA thA- 'manuSya ke lie eka-dUsare ke nikaTa Akara bhI mAnavatA ke dAyitvoM (mAnavIya guNoM) kI upekSA karanA nizcita hI mAnavajAti kI AtmahatyA kI hI prakriyA hogI / " vartamAna paristhitiyoM meM mAnavajAti ko bacAne kA kevala eka hI upAya hai'mAnavIya samAja meM pArasparika sahayoga evaM saha-astitva ke jIvana mUlyoM ke prati dRr3ha vizvAsa kI bhAvanA vikasita kI jaae|' isa hetu dhArmika sahiSNutA aura vibhinna dharmoM ke bIca maitrIbhAva hamAre yuga kI sabase pahalI jarUrata hai| mAnavatA : ekatA ke sUtra meM jor3ane vAlI kar3I - niHsaMdeha, hama sabhI bhinna-bhinna AsthAoM, dharmoM tathA saMskRtiyoM se saMbaMdhita haiN| hamArI sAdhanA-paddhatiyA~ aura kucha hada taka hamAre jIne ke DhaMga bhI bhinna haiN| hamAre * pro0 sAgaramala jaina dvArA likhita Alekha 'Religious Harmony and Fellowship of Faiths - A Jain Perspective' kA hindI anuvAda hai| ** prAdhyApaka, vANijya vibhAga, paM0 bAlakRSNa zarmA 'navIna' zAsakIya snAtakottara mahAvidyAlaya, zAjApura (ma0pra0)

Page #40
dhArmika sahiSNutA aura dharmoM ke bIca maitrIbhAva - jaina- dRSTikoNa : 35 dArzanika dRSTikoNa evaM vicAradhArAeM bhI bhinna-bhinna haiM / ina saba vividhatAoM ke bIca bhI mAnavIya ekatA kA eka sAmAnya sUtra hai, jo hama sabhI ko Apasa meM jor3atA hai| aura vaha mAnavatA ke alAvA dUsarA kucha bhI nahIM ho sakatA hai| hama sabhI usI mAnavajAti se saMbaMdhita haiN| durbhAgya se vartamAna meM hamane mAnavatA ko to gauNa kara diyA hai aura jAti, raMga tathA paMtha-bheda para AdhArita ApasI matabheda hamAre lie adhika mahattvapUrNa ho gayA hai| hama sabhI apanI mUlabhUta ekatA ko bhUla cuke haiM aura ina UparI taura para dikhAI dene vAlI bhinnatAoM ko AdhAra banAkara Apasa meM lar3a rahe haiM, parantu hameM eka bAta acchI taraha se samajha lenI cAhie ki kevala mAnavatA hI eka aisI kar3I hai, jisake AdhAra para hI bhinna-bhinna AsthAoM, dharmoM, saMskRtiyoM aura rASTrIyatAoM ke logoM ko Apasa meM jor3A jA sakatA hai| jainAcAryoM ne mAnava jAti kA pratipAdana kiyA hai| (ege mANusa jAi) vastuta:, jAti, raMga aura paMtha-bheda saMbaMdhI matabheda na kevala satahI haiM, apitu mana kI hI upaja haiN| ye bheda rekhAeM svayaM hamane khIMcI haiN| saccA dharma kyA hai ? sabhI dharmoM kA mUla lakSya to pratyeka vyakti ke lie zAzvata zAMti evaM AnaMda ko sunizcita karanA aura mAnava samAja meM sAmanjasya sthApita karanA hI hai / yadyapi vizva-itihAsa ke adhyayana se patA calatA hai ki dharma ke nAma para anaginata yuddha lar3e gae haiM, jinameM mAnava jAti kA aparimati khUna bahA hai| ni:saMdeha, isake lie dharma nahIM, apitu tathAkathita rUpa se dhArmika kahe jAne vAle yA dharma ke nAma para apane hitoM kA poSaNa cAhane vAle vyakti hI ina jaghanya duSpariNAmoM ke lie jimmedAra haiN| vartamAna meM dharma ko to pRSThabhUmi meM dhakela diyA gayA hai aura kevala nijI yA rAjanItika lAbha lie hI usakA eka sAdhana ke rUpa meM istemAla kiyA jA rahA hai | yadi koI yaha samajhatA hai ki kevala usakA dharma, usakI sAdhanA-paddhati yA usakI rAjanItika vicAradhArA hI mAnava samAja meM sukha-samRddhi aura zAMti bahAla karane kA ekamAtra vikalpa hai, to vaha apane virodhiyoM kI vicAradhArA ke prati kabhI bhI sahiSNu nahIM ho sakatA hai, ataH mAnava samAja meM eka-dUsare ke prati sahiSNutA evaM maitrIbhAva ko avilaMba vikasita karane kI AvazyakatA hai| kevala yahI ekamAtra upAya hai, jisake dvArA samAja meM zAMti aura sAmaMjasya sthApita kiyA jA sakatA hai| kyA koI bhI dharma jisameM jainadharma bhI sammilita hai, akele hI hamAre yuga kI cunautiyoM kA sAmanA kara sakatA hai ? isa prazna kA uttara dene se pahale hameM vAstavika dharma aura mithyA-dharma ke antara ko samajhanA hogaa| cU~ki saccA dharma kabhI bhI hiMsA, asahiSNutA, dhArmika-kaTTaratA kA samarthana nahIM karatA hai, ataH dharma ke nAma para apane

Page #41
36 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 nihita svArthoM kI pUrti karane vAle dhArmika netAoM dvArA kie jAne vAle ghRNita kAryoM ke lie dharma kabhI bhI uttaradAyI nahIM mAnA jA sakatA hai| dharma ke nAma para atIta meM jo barbaratAeM huI haiM aura vartamAna meM jo pApakarma ho rahe haiM, usake mUla meM tathAkathita dhArmika netAoM aura unake andha-anuyAyiyoM kI asahiSNutA evaM dharmAndhatA hI pramukha kAraNa haiN| isa ghRNita sthiti se yadi koI apane ko mukta karanA cAhatA hai, to isakA kevala eka hI upAya hai - dharma ke sAratattva ko pakar3akara dharma ke vAstavika svarUpa ko samajhanA aura sAtha hI dUsaroM kI vicAradhArA evaM dharma ke prati sahiSNutA evaM sammAna kI bhAvanA ko apane meM vikasita krnaa| jainAcAryoM ke lie saccA dharma samatvabhAva kI sAdhanA meM sannihita hai aura ahiMsA kA pAlana karanA usakI AdhArazilA hai| sabase prAcIna jaina Agama 'AcArAMgasUtra' (IsA pUrva kI cauthI zatAbdI) meM hama dharma kI nimna do paribhASAoM ko pAte haiM - samabhAva kI sAdhanA dharma kA sAratattva hai aura ahiMsaka-vyavahAra usakI bAhya abhivyakti hai yA dharma kA sAmAjika pahala hai| 'AcArAMgasUtra' meM ullekhita hai ki ahiMsaka-AcaraNa hI saccA aura zAzvata dharma hai| jainadharma apane udbhava-kAla se hI mAnava-samAja ko zAMti, sAmanjasya aura sahiSNUtA kA pATha par3hAtA AyA hai aura inhIM sArvabhaumika malyoM meM vizvAsa karatA hai| jainadharma ke vikAsa kA itihAsa batAtA hai ki vaha apane abhyudaya kAla se hI anya dharmoM aura dhArmika vicAradhArAoM ke prati sahiSNu evaM samAdarabhAva se yukta rahA hai| jainadharma ke itihAsa meM dhArmika yuddha kA muzkila se hI aisA koI udAharaNa milegA, jisameM hiMsA yA khUna-kharAbe ko dharma kA jAmA pahanAyA gayA ho| vaha vaicArika-matabhedoM kI carcA kara anekAMtadRSTi se unheM sulajhAne kA hI prayatna karatA rahA hai| jainAcAryoM kI zikSA yaha hai ki dUsaroM kI vicAradhArA evaM dhArmika-siddhAntoM kA virodha karate samaya unheM pUrNa Adara denA cAhie tathA yaha bhI svIkAra karanA cAhie ki unakI dhAraNAeM bhI kisI nizcita dRSTikoNa se nyAyasaMgata ho sakatI haiN| mAnavatA : dharma kA saccA svarUpa ni:saMdeha sabase pahale to hama manuSya haiM, tatpazcAt kucha aura haiM, jaise - hindU, muslima, jaina yA bauddh| saccA hindU, musalamAna Adi hone kI pahalI zarta hai - saccA insAna honaa| hamArA prAthamika dharma yaha hai ki hama sahI arthoM meM mAnava bneN| yahI bAta prAcIna jaina grantha 'uttarAdhyayanasUtra' meM bhI pratidhvanita huI hai, jisameM bhagavAn mahAvIra ne eka saccA dhArmika hone ke lie nimna cAra zarte nirdhArita kI haiM - 1. mAnavatA

Page #42
dhArmika-sahiSNutA aura dharmoM ke bIca maitrIbhAva - jaina-dRSTikoNa : 37 2. saccI zraddhA 3. indriyasaMyama tathA 4. Atmazuddhi hetu prayatna yA purussaarth| isa prakAra hama dekhate haiM ki dhArmika hone kI uparyukta cAra zartoM meM mAnavatA kA sthAna hI sabase pahalA hai| jainadharma meM dharma ko 'vastu kA svabhAva' ke rUpa meM paribhASita kiyA gayA hai| (vatthu sahAvo dhammo) - isa paribhASA ke Aloka meM kahA jA sakatA hai ki mAnavatA manuSya kA vAstavika dharma hai, kyoMki yahI usakA svabhAva hai| manuSya hone ke nAte, yadi hama manuSya ke samAna vyavahAra nahIM karate haiM, to hameM dhArmika kahalAne kA, yahAM taka ki manuSya kahalAne kA bhI koI adhikAra nahIM hai| isa sandarbha meM hamAre yuga ke prasiddha dArzanika evaM vaijJAnika baTreNDa rasela ke nimna vaktavya para dhyAna dene kI AvazyakatA hai| ve kahate haiM - 'maiM eka manuSya hone ke nAte, maiM manuSyoM se anurodha karatA hU~ ki hama apanI mAnavatA ko yAda rakheM aura zeSa saba kucha bhUla jaaeN| yadi hama aisA kara sakate haiM, to hamAre jIvana meM svarga kA eka navadvAra udghATita hogA aura yadi nahIM, to sArvabhaumika mRtyu ke alAvA hamAre samakSa anya kucha bhI vikalpa nahIM hai| isa prakAra maiM isa bAta para jora denA cAhatA hU~ ki mAnavatA hI hamArA sabase pahalA dharma hai| mAnavatA kyA hai? yahA~ yaha prazna utpanna ho sakatA hai ki mAnavatA zabda se hamArA kyA tAtparya hai? isakA uttara sarala hai| mAnavatA apane-Apa meM kucha bhI nahIM hai, apitu manuSya ke vyavahAra meM AtmacetanA, vivekazIlatA aura AtmasaMyama kI upasthiti hI mAnavatA hai| hamAre yuga ke sabhI mAnavatAvAdI vicArakoM dvArA manuSya ko dUsare prANiyoM se manovaijJAnika AdhAra para alaga karane ke lie ina tInoM guNoM ko AdhArabindu ke rUpa meM mAnya kiyA gayA hai| ina tInoM mUlapravRttiyoM ko hI jainadharma kI triratnaavadhAraNA meM samajhAyA gayA hai, jo kramaza: isa prakAra hai - samyak-darzana (AtmajAgrati), samyak-jJAna (viveka) aura samyak-cAritra (sNym)| ye triratna hI manuSya kI mukti kA mArga banate haiM aura use yathArtha meM manuSya banAte haiN| kisI manuSya ke AcaraNa meM ina tInoM guNoM kI upasthiti use pUrNa mAnava kA darjA pradAna karatI haiM aura yahI mAnavatA hai| maitrIbhAva : anekatA meM ekatA jaina vicAraka dRr3hatA se yaha kahate haiM ki anekatA meM hI ekatA antarnihita hai| unake anusAra ekatA aura anekatA eka hI sattA ke do pahalU haiN| sattA apane

Page #43
38 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 Apa meM anekatA meM ekatA hai / nirapekSa- ekatA, arthAt advaitavAda evaM nirapekSaanekatA, arthAt bahutattvavAda- ina donoM hI siddhAntoM se jaina vicAraka sahamata nahIM haiN| unake anusAra sAmAnya dRSTi se to sat eka hI hai, parantu vizeSa dRSTi se vaha aneka bhI hai| eka bAra bhagavAn mahAvIra se prazna pUchA gayA thA ki bhagavan! Apa eka haiM yA aneka? bhagavAn mahAvIra ne uttara diyA thA - 'tAttvika vicAraNA se to maiM eka hU~, parantu zarIra evaM mana kI badalatI huI paryAyoM kI vicAraNA se maiM pratipala bhinnatA ko prApta kara rahA hU~, isa prakAra se aneka bhI huuN|' isI vicAra ko Age bar3hAte hue AcArya malliSeNa kahate haiM - 'jo eka hai, vahI aneka bhI hai| " vastuta:, anekatA meM ekatA hI prakRti kA niyama hai| prakRti to sarvatra eka hI hai, parantu usameM anekatA hai, kyoMki prAkRtika ghaTanAe~ eka-dUsare se bhinna hotI haiN| yahI bAta manuSya ke sandarbha meM bhI lAgU hotI hai / yadyapi sabhI vyaktiyoM meM kucha sAmAnya aura viziSTa guNa hote haiM, tathApi vaiyaktika AdhAra para pratyeka vyakti usameM rahe hue vizeSa guNoM ke kAraNa eka-dUsare se bhinna hotA hai| vizva ke sabhI dharmoM ke bAre meM bhI yahI dhruvasatya hai| sabhI dharmoM meM kucha sArvabhaumika tattva samAna haiM, yahI unakI mUlabhUta ekatA hai, sAtha hI pratyeka dharma kI apanI-apanI viziSTatAeM bhI haiM, jo use dUsare dharma se alaga karatI haiM, isa dRSTi se dharma aneka bhI hai| ApasI bhAIcArA, jarUratamaMdoM kI sevA, satyavAditA, ImAnadArI, indriyoM para niyaMtraNa Adi sarvamAnya sadguNa vizva ke sabhI dharmoM meM samAna rUpa se pratipAdita haiM, jinake AdhAra para pratyeka dharma ke loga apane se bhinna dharma ke logoM ke sAtha sadvyavahAra kara sakate haiM aura yahI unakI mUlabhUta ekatA hai| durbhAgya se, vartamAna samaya meM ina sabhI sarvamAnya sadguNoM ko to, jo ki dharma ke sAratattva haiM, hama bhulA cuke haiM aura bAhya vidhi-vidhAna yA ADambaroM ko, jo ki prakRti meM bhinna-bhinna haiM, adhika mahattva de rahe haiN| isa prakAra hama, sabhI dharmoM meM sAmAnya rUpa se antarnihita sadguNoM para AdhArita ekatA ko bhUlakara bAharI bhinnatAoM ko pakar3akara apanI-apanI DhapalI, apanA-apanA rAga alApa rahe haiN| pariNAmasvarUpa pArasparika - vidveSa kI khAI gaharI hotI jA rahI hai| yadyapi maiM sabhI dharmoM meM nihita mUlabhUta ekatA para jora de rahA hU~, kintu isakA kadApi yaha abhiprAya nahIM hai ki maiM eka vizvadharma kA samarthana karatA hU~ yA bhinna-bhinna dharmoM kI viziSTatAoM evaM vividhatAoM ko coTa pahu~cA rahA huuN| vastutaH maiM yaha kahanA cAhatA hU~ ki nirapekSa- ekatA aura nirapekSa- anekatA - donoM hI bhrAmaka avadhAraNAeM haiM tathA dharmoM ke bIca maitrIbhAva kA artha anekatA meM hI ekatA ko dekhanA hai /

Page #44
dhArmika sahiSNutA aura dharmoM ke bIca maitrIbhAva - jaina-dRSTikoNa : 39 pArasparika sahayoga : prANI-jagat kA mUlabhUta svabhAva jainAcAryoM kI dRSTi meM pArasparika sahayoga aura saha-astitva jIva-jagat ke mUlabhUta tattva haiN| DArvina kA yaha kathana ki 'astitva ke lie saMgharSa aura saMskRta kahAvata 'jIvojIvasya bhojanam' unheM svIkAra nahIM hai| ve nizcayAtmakatApUrvaka kahate haiM ki saMgharSa nahIM, apitu pArasparika-sahayoga hI jIvana kA zAzvata niyama hai| AcArya umAsvAti (IsA kI cauthI zatAbdI) unake dvArA likhita grantha 'tattvArthasUtra' meM spaSTa rUpa se kahate haiM ki pArasparika-sahayoga hI jIvana kA svabhAva hai| (parasparopagraho jIvAnAm) jIvana kI utpatti, vikAsa aura usakA astitva jIvana ke dUsare rUpoM ke sahayoga para hI AdhArita hai| mAnava-samAja ke sandarbha meM bhI yahI bAta lAgU hotI hai| samAja kA astitva aura usakA vikAsa sabhI logoM ke pArasparika-sahayoga, eka-dUsare ke lie tyAga evaM sammAna kI bhAvanA para nirbhara hai| yadi hama socate haiM ki hameM dUsaroM ke sahayoga kI jarUrata hai, to anya logoM kA sahayoga karanA bhI hamArA naitika kartavya hai| jIvana kI samAnatA ke siddhAnta kA abhiprAya yahI hai ki Apako jIne kA jitanA adhikAra hai, dUsare prANiyoM ko bhI jIne kA utanA hI adhikAra hai| isa siddhAnta ke prakAza meM hama yaha kaha sakate haiM ki kisI bhI manuSya ko dUsare manuSya kI, yahA~ taka ki prANImAtra kI hiMsA karane kA koI adhikAra nahIM hai, ata: jainAcAryoM ke anusAra jIvana-yAtrA kA siddhAnta "dUsare jIvoM para bhAra banakara' yA 'dUsare jIvoM ko mArakara' jInA nahIM hokara 'dUsaroM ke sAtha jInA' yA 'dUsaroM ke lie jInA' rahA hai| ve udghoSa karate haiM ki 'pArasparika-sahayoga aura saha-astitva prANIjagat ke mUlabhUta tattva haiN| yadi aisA hai, to hameM yaha svIkAra karanA cAhie ki dhArmika-samanvaya aura sabhI dharmoM ke bIca maitrIbhAva aise siddhAnta haiM, jinakA pAlana pratyeka manuSya ko hRdaya se karanA caahie| eka vizvadharma : eka kalpanAmAtra hai dharma ke nAma para hone vAlI hiMsA ko rokane evaM saMgharSoM ko samApta karane ke lie kucha loga eka vizvadharma kA nArA dete haiN| parantu na to yaha saMbhava hai aura na hI vyaavhaarik| jaba vicAroM evaM AdatoM, sAMskRtika pRSThabhUmi aura bauddhika stara ko lekara manuSyoM meM vividhatA vidyamAna hai, to dhArmika vicAradhArAoM evaM sAdhanApaddhatiyoM meM bhitratA svAbhAvika hai| samadarzI AcArya haribhadra spaSTa rUpa se kahate haiM, 'RSiyoM ke upadezoM meM jo bhinnatA hai, vaha upAsakoM kI yogyatAoM kI bhinnatA yA unake svayaM ke dvArA apanAe gae dRSTikoNa meM bhinnatA yA deza kAlagata bhinnatA ke AdhAra para hai| jisa prakAra se eka vaidya alaga-alaga vyaktiyoM ko unakI prakRti kI

Page #45
zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 9 bhinnatA athavA roga kI bhinnatA ke AdhAra para bhinna-bhinna auSadhi pradAna karatA hai, yaha bAta dhArmika-upadezoM kI bhinnatA para bhI lAgU hotI hai, ataH sabhI dharmoM meM maitrIbhAva ke lie ekatA aura anekatA - donoM hI mahattvapUrNa haiM tathA kisI eka ko bhI hameM kSati nahIM pahu~cAnA caahie| jisa prakAra eka bagIce kI sundaratA bhinna-bhinna prakAra ke phUloM, phaloM evaM paudhoM ke kAraNa hotI hai, ThIka usI prakAra se dharmarUpI bagIce kI sundaratA bhI bhinna-bhinna vicAroM, AdarzoM aura sAdhanAgata vividhatAoM para AdhArita hai| sabhI dharmoM ke prati samAdara - bhAva 40 : jainAcAryoM ke anusAra sabhI dharmoM evaM AsthAoM ke prati samAdara - bhAva hI dhArmika sahiSNutA aura dharmoM ke bIca maitrI kA AdhAra hai| jainAcArya siddhasena divAkara likhate haiM ki 'jisa prakAra bahumUlya ratna jaba taka eka sUtra meM Abaddha nahIM hote, ve ratnoM ke hAra kA nirmANa nahIM karate aura na ve mAnava ke kaNThAbharaNa banakara zobhA ko prApta hote haiM / yahI sthiti vibhinna dharmoM evaM vizvAsoM kI hai| cAhe pratyeka dharma kI apanI vizeSatAe~ hoM, kintu jaba taka ve Apasa meM maitrI ke sUtra meM saMgaThita nahIM hote aura eka-dUsare ke prati samAdara kA bhAva nahIM rakhate, taba taka ve mAnavatA ke lie maMgalaprada nahIM ho sakate haiN| isake viparIta paraspara eka-dUsare ke virodha meM khar3e hokara ve ghRNA aura saMgharSa ko hI janma dete haiM aura dharma ke nAma ko bhI sArthaka nahIM karate haiN| " 10 eka bAta hameM acchI taraha samajha lenI cAhie ki yadi hama anya dharmoM yA dhArmika AsthAoM ko apane dharma kI apekSA hIna yA mithyA samajhate haiM, to vibhinna dharmoM ke bIca sahI arthoM meM sAmaMjasya saMbhava nahIM hogaa| hameM sabhI dharmoM evaM dhArmikaAsthAoM ko samAna rUpa se Adara denA hogaa| pratyeka dharma evaM usakI sAdhanA-paddhati kA udbhava eka vizeSa sAmAjika evaM sAMskRtika pRSThabhUmi meM hotA hai aura usI pariprekSya meM usakI upayogitA kA samyak mUlyAMkana sambhava hotA hai| jisa prakAra se zarIra ke vibhinna aMga apane-apane nizcita sthAna para sthita hokara kArya karate haiM tathA zarIra meM apane sthAna aura kArya kI apekSA se pratyeka aMga kI apanI upayogitA hotI hai, ve sabhI saMgaThita hokara eka akhaNDa zarIra ke hita meM hI kArya karate haiM, yahI bAta vibhinna dharmo ke sandarbha meM bhI lAgU hotI hai| sabhI dharmoM kA sAmAnya lakSya to mAnava-jIvana evaM mAnava samAja meM vyApta tanAvoM evaM saMgharSoM kA nirAkaraNa kara pRthvI para mAnava jIvana ko zAMtimaya banAnA hai| isa hetu pratyeka dharma ko usakI apanI pRSThabhUmi ke anusAra usake apane tarIke se kAma karane ke lie Age AnA hogaa| yadi koI dharma isa lakSya-vizeSa ko hAsila karane ke lie kAma karatA hai, to aise

Page #46
dhArmika sahiSNutA aura dharmoM ke bIca maitrIbhAva jaina- dRSTikoNa : 41 dharma ko apanA astitva banAe rakhane aura tadanusAra kAma karane kA pUrNa adhikAra hai evaM anya dharmoM ke samAna hI use Adara diyA jAnA caahie| jainAcArya siddhasena divAkara (IsA kI pA~cavI zatAbdI) ke anusAra kisI bhI dharma para mithyAvAdI hone kA doSAropaNa tabhI ho sakatA hai, jabaki vaha anya dharmoM kI mAnyatAoM kA khaNDana karatA hai aura kevala apane hI dharma ke pUrNa satya hone kA dAvA karatA hai| yadi vaha anya dharmoM meM nihita satyAMzoM ko bhI svIkAra karatA hai, to ni:saMdeha vaha bhI satyaparAyaNa kahalAne kA adhikArI hotA hai| ve Age kahate haiM ki pratyeka vicAradhArA yA dharma apanI udbhava paristhitiyoM ke pariprekSya meM sahI hotA hai, parantu yadi unameM se pratyeka yadi svayaM ke hI pUrNa satya hone kA dAvA karatA hai aura anya dharmoM kA anAdara karatA hai, to vaha saccA dharma nahIM ho sakatA hai| isI prakAra jaba vaha kisI dUsare dharma - vizeSa kI dhArmika AsthAoM, unake vizvAsa evaM siddhAMtoM kA khaNDana karane kA prayAsa karatA hai, to vaha dharma mithyAvAdI ho jAtA hai / 11 jainAcAryoM kI dRSTi meM kisI vicAradhArA yA dharma- vizeSa kA satya honA, usake dvArA dUsare dharmoM yA vicAradhArAoM ke bhI satya hone kI svIkArokti para nirbhara karatA hai / siddhasena spaSTa rUpa se kahate haiM ki jo loga anekAMtadRSTi ko svIkAra karate haiM, ve kabhI bhI sahI yA galata AdhAra para vibhinna dharmoM meM vibheda nahIM karate haiM aura sabhI dharmoM ke prati samAdarabhAva rakhate haiM / 12 vartamAna samaya meM, jabaki sAmpradAyika sauhArda tathA sAmAjika santulana ke lie dhArmika matAndhatA eka gaMbhIra khatarA banatI jA rahI hai, vizva ke sabhI dharmoM meM maitrIbhAva na kevala Avazyaka hai, balki yahI ekamAtra upAya hai, jisake dvArA mAnavajAti ko isa saMkaTa se bacAyA jA sakatA hai| jainAcArya vizva ke sabhI dharmoM kI ekatA meM vizvAsa karate haiM, parantu ekatA se unakA Azaya aisI sarvagrAsI ekatA se nahIM hai, jisameM sabhI dharmoM kA svataMtra astitva evaM pahacAna hI miTa jaae| ve dharmoM kI usa vizeSa ekatA meM vizvAsa karate haiM, jisameM sabhI dharmoM meM samAna rUpa se pratipAdita sadguNoM para AdhArita mUlabhUta akhaNDatA ko banAe rakhane ke lie sabhI dharma paraspara eka-dUsare se jur3eM tathA jisameM pratyeka dharma kA svataMtra astitva evaM pahacAna akSuNNa rhe| sAtha hI sabhI dharmoM ke prati sabakA samAdarabhAva ho / dUsare zabdoM meM, ve sabhI dharmoM ke maitrIpUrNa astitva aura dharma ke mUlabhUta lakSya, arthAt mAnava jAti ke kalyANa ke lie kAma karane meM vizvAsa kreN| isa dharA para se dhArmika-saMgharSoM evaM hiMsA kI jar3eM kATane kA ekamAtra upAya yaha hai ki mAnava-samAja meM sahiSNutApUrNa dRSTikoNa vikasita kiyA jAe aura sabhI dharmoM ke bIca sAmaMjasya sthApita karane kA prayAsa kiyA jaae|

Page #47
42 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 sandarbha : 1. David C.V., The Voice of Humanity, Manikchand Depot, Ujjain P.1. 2. ekkA maNussa jAI-gAthA, yuvAcArya mahAprajJa dvArA saMkalita, jaina vizvabhAratI saMsthAna, lADanUM, 1993, 1/26| 3. uttarAdhyayanasUtra, sampA0 - sAdhvI candanA jI, sanmati jJAnapITha, AgarA, 3/1 / 4. kArtikeyAnuprekSA, sampA0 - ena0ena0 upAdhye, zrImad rAyacaMdra Azrama, agasta 1960-478. 5. David C.V., The Voice of Humanity. 6. tattvArthasUtra, umAsvAti, vivecaka paM0 sukhalAlajI saMghavI, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI-5, 1/1/1. 7. bhagavatIsUtra, 18/10. 8. tattvArthasUtra, 5/21. 9. yogadRSTisamuccaya, haribhadra, ela0DI0 insTITyUTa oNpha iNDolaoNjI, ahamadAbAda 1970, 133. 10. sanmatitarka, siddhasena divAkara, sampA0 - paM0 sukhalAlI saMghavI, jaina zvetAmbara zikSA maNDala, bAmbaI, 1939, 38. 11. vahI, 1/28. 12. vahI, 1/28.

Page #48
zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 vaidika zramaNa paramparA aura usakI loka- yAtrA DaoN0 vindhyezvarI prasAda mizra 'vinaya' * jar3a cetanAtmaka sRSTiprapaJca meM gati aura sthiti kI bhA~ti 'pravRtti' aura 'nivRtti' kA yugma bhI sahaja dharma ke rUpa meM svIkRta hai| jaise- jar3a padArtha, prakRti ke vividha paryAvarto, AghAtoM athavA gurutvAkarSaNAdi baloM ke kAraNa kabhI sthiti aura kabhI gati kI dazAoM meM dekhe jAte haiM vaise hI cetana (prANI) bhI svAbhAvikarUpa se pravRtti aura nivRtti ina do dharmoM kA Azraya lekara apanI jIvana yAtrA pUrNa karate haiN| manuSya se itara prANiyoM tathA atyanta prAkRta (avikasita) manuSyoM meM yaha pravRtti - nivRtti bahuta kucha zArIrika yA aindriya saMvegAtmaka hotI hai kintu prabuddha manuSya meM yaha niyantraNa buddhi yA viveka ke mAdhyama se hotA hai| bhAratIya manISA isa laukika buddhi yA tarka sahajAta viveka se Upara bhI kisI 'divya niyama' yA 'samaSTicetanA' ko svIkAra karatI haiM aura use aindriya athavA bauddha preraNA se bhI adhika udAtta aura mahattvapUrNa mAnatI hai - mUlataH yahI 'veda' kA tAttvika sampratyaya hai pratyakSeNAnumityA vA yastUpAyo na vidyate / yastaM vidanti vedena tasmAd vedasya vedatA / / 'nivRttistu mahAphalA' ke niyamAnusAra pravRtti kA anta yA paramasthiti nivRtti hI hai; koI bhI pratyeka samaya zArIrika yA mAnasika rUpa se pravRtti parAyaNa nahIM raha sakatA kintu nivRtti kI sthiti bhI pravRtti pUrvikA hI ho sakatI hai anyathA use nivRtti - kahanA hI samIcIna na hogaa| vaidika pariprekSya meM 'karma' aura 'jJAna' ye hI kramazaH donoM ke svarUpa haiM ataeva yahA~ kI dArzanika mAnyatA yahI hai ki manuSya ko prathamataH vihita-karmoM kA vedokta paddhati se anuSThAna karanA cAhie isake anantara jJAnAtmikA karmanivRtti svayaM sahaja rUpa se upasthita ho jAegI - kurvanneveha karmANi jijIviSecchatA~ samAH / 1 evaM tvayi nAnyatheto'sti na karma lipyate nara / / ' * AcArya, vaidika darzana vibhAga, saMskRta vidyA dharmavijJAna saGkAya, kAzI hindU vizva vidyAlaya, vArANasI-5

Page #49
44 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 vidyAJcAvidyAJca yastadvedobhayA~ sh| avidyayA mRtyuM tiividyyaa'mRtmshnute||' ityAdi upaniSadvacanoM aurasarvaM karmAkhilaM pArtha jJAne prismaapyte| isa zrImadbhagavadgItokti kA yahI vAstavika Azaya hai| ataeva bhAratIya sanAtana-dharma, pravRtti-nivRtti donoM ko sopAna-krama se svIkAra karatA hai aura sAdhanasAdhya kI bhA~ti inameM bhinnatA hote hue bhI parasparopakAratva dekhakara yathA 'dhikAra donoM ko upayogI aura samayAnusAra karaNIya mAnatA hai| AcArya zaGkara apane gItA-bhASya kI bhUmikA meM kahate haiM sa bhagavAn sRSTvedaM jagat tasya ca sthitiM cikIrSumarIcyAdInagraM sRSTvA prajApatIn pravRttilakSaNaM dharmaM grAhayAmAsa vedoktm| tato'nyAMzca sanakasanandanAdInutpAdya nivRttidharmaM jJAnavairAgyalakSaNaM graahyaamaas| dvividho hi vedokto dharmaH pravRtti-lakSaNo nivRttilkssnnshc|" isa prakAra vaidika dRSTi se donoM kA paraspara sAmaJjasya hai isalie yajJAdi karmakANDAtmaka brAhmaNa-paramparA kI bhA~ti nivRtti lakSaNAtmikA zramaNa, muni yA yati paramparA bhI vedasamarthita aura abhyarhita hai aura Rgveda se lekara 'zrIrAmacaritamAnasa' taka isakI lokayAtrA vividha-svarUpoM meM dikhalAI par3atI hai| yaha vizuddha bhAratIya aura dArzanika dRSTi hai| kintu pAzcAtya-samIkSakoM ke prabhAva se jo isase bhinna vikAsavAdI, AnumAnika athavA kalpanA-pravaNa eka tArkika dRSTi AvirbhUta huI usake anusAra zramaNa-paramparA vedoM kI karmakANDAtmaka-paddhati ke prati vidrohIbhAvanA se utpanna eka sarvathA avaidika vicAradhArA yA sAdhanA-paddhati hai jisake bIja vedoM (saMhitA granthoM) meM kahIM-kahIM prApta hote haiM bAda meM AraNyaka, upaniSad Adi vaidika granthoM meM inakA vikAsa hokara pallavana-puSpana hotA gyaa| isake anusAra veda, divya yA apaurUSeya na nahIM, apitu prAcIna AryajAti ke go-pAlaka aura grAmya kRSaka-rUpa RSiyoM ke saMvegAtmaka yA kAvyAtmaka udgAra mAtra haiM jinheM bhinna-bhinna logoM ne bhinna-bhinna kAlakhaNDoM meM racA aura paramparA se zrutarUpa meM surakSita rkhaa| vaidika saMskRti yajJAtmaka karmakANDa aura devapUjA ke andha-vizvAsoM se jakar3I thI isameM brAhmaNoM yA vaidika purohitoM kA prabhAva thA jo prAya:

Page #50
vaidika zramaNa-paramparA aura usakI loka-yAtrA : 45 jIvana ke prati krAntikArI aura maulika cintana se zUnya the| zramaNa-paramparA kA saMgaThana bAda meM katipaya pragatizIla cintakoM dvArA huA jo Age calakara avaidika yA nAstika jaina aura bauddha sampradAyoM ke rUpa meM sthira aura loka samAdRta hue| inakI lokapriyatA se prabhAvita hokara vaidika-paramparA, vizeSakara brAhmaNoM se itara kSatriyoM dvArA pravartita upaniSadoM kI paramparA meM bhI 'mani', 'yati' yA 'saMnyAsa' rUpa dharma kI pratiSThA huii| zramaNa, yati, vrAtya Adi sabhI pRthak-pRthak the tathA inakA astitva prAgvedIya thaa|' isa prakAra isa dRSTi kA sabase adhika AkSepa cAturvarNya vyavasthA para hai, usameM bhI brAhmaNa-varNa isa mata meM sarvAdhika rUr3hivAdI hai| veda meM isI 'brAhmaNavAda' kA prAdhAnya hai isalie 'brAhmaNa' aura 'zramaNa' ye donoM paraspara pratigAmI paramparAe~ hai| yaha isa dRSTi kA sArabhUta abhiprAya hai| kintu isase uparakta netravAle samIkSakoM ko bRhadAraNyaka upaniSad meM sa vA eSa mahAnaja AtmA-- - - - - - tametaM vedAnuvacanena brAhmaNA vividiSanti yajJena dAnena tapasA'nAzakenaitameva viditvA munirbhvti| yaha sandarbha athavA aise hI anya sandarbha dikhalAI par3ate haiM jinake anusAra inakI pUrvokta mAnyatA khaNDita hotI huI dIkhatI hai arthAt "jisa Atmatattva ko vedoM kA anuvacana (svAdhyAya) karake brAhmaNa loga jAnane kI icchA karate haiN| yajJa, dAna tathA tapa ke dvArA jise jAnakara vyakti 'muni' ho jAtA hai| usa atmatattva kI icchA karate hue parivrAjaka pravrajyA grahaNa karate haiM", isa uddharaNokta vacanoM ke anusAra jaba yaha siddha hone lagatA hai ki 'brAhmaNa' aura 'muni' yA 'parivrAjaka' nitAnta bhinna nahIM haiM tathA vedoM kA svAdhyAya bhI sAmAnya karmakANDa vAgjAla mAtra na hokara Atmatattva ko prApta karAne kA eka sAdhana hai taba ye loga bar3I caturAI se cAturvarNya ke antargata Ane vAle brAhmaNavarNa se ina brahmaNavividiSu brAhmaNoM ko pRthaka siddha karane lagate haiN|" vastuta: vaidika vAGmaya meM kahIM bhI aisI vibhAjaka rekhA dikhalAI nahIM pdd'tii| varNAntargata brAhmaNa bhI isIlie brAhmaNa kahalAtA hai ki usameM 'brahmajijJAsA' yA 'vividiSA' hotI hai, yadi yaha na ho to usakI azakti hai- jisakI sthAna-sthAna para nindA kI gaI hai aura yaha kahA gayA hai ki sacce brAhmaNa meM saMsAra ke pravRttimArga se nirveda hotA hI hai aura 'nirviNNa' arthAt virakta hokara vaha 'brahmajijJAsu' banakara pravrajyA bhI grahaNa karatA hai| brAhmaNa kA zarIra kSudra kAmopabhogoM ke lie nahIM apitu brahmaprApti ke lie prApta hotA hai| katimaya zruti smRti vacana hamAre isa kathana ke pramANa rUpa meM uddhRta kie jA sakate haiM, yathA

Page #51
: zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 etaM vai tamAtmAnaM viditvA brAhmaNAH putraiSaNAyAzca vittaiSaNAyAzca lokaiSaNAyAzca vyutthAyAtha bhikSAcAryyaM caranti / tasmAd brAhmaNaH pANDitya * nirvidha bAlyena tiSThAset / bAlyazca pANDityazca nirvidyAtha muniramaunazca maunazca nirvidhAtha brAhmaNaH / ' 46 arthAt "isI Atmatattva ko jAnakara brAhmaNa putraiSaNA, vittaiSaNA aura lokaiSaNA-rUpa 'eSaNAtraya' se jAgakara ( mukta hokara) bhikSu vRtti kA AcaraNa karate haiN| isalie brAhmaNa pANDitya arthAt Atma-vijJAna ko 'nirvidha' arthAt samyak rUpa se jAnakara bAlyabhAva meM sthita hokara rahe / yahA~ bAlya bhAva kA artha hai- jJAna ke bala kA bhaav| pANDitya aura bAlyabhAva ko samyak jAnakara 'muni' bane aura mauna aura amauna ko samyak rUpa se samajha kara kRtakRtya ho jAya / " yahA~ sAre prakaraNa para AcArya zaGkara kA bhASya draSTavya hai| AcArya ke anusAra, "brAhmaNa hI isa eSaNAtraya se vyutthAna kA adhikArI hai" brAhamaNAnAmevAdhikAro vyutthAnato brAhmaNagrahaNam / ' evaM usake brAhmaNya kI sArthakatA bhI isI meM hai ki vaha brahmavid ho jAya etAvaddhi brAhmaNena karttavyaM yaduta sarvAnAtma pratyayatiraskaraNam / etatkRtvA kRtakRtyo yogI bhavati / maunaM nAma anAtmapratyaya tiraskaraNasya phalaM tacca nirvidhAtha brAhmaNaH kRtakRtyo bhavati / brahmaiva sarvamiti pratyaya upajAyate / sa brAhmaNaH kRtakRtyo'to brahmaNaH / nirupacaritaM hi tadA tasya brAhmaNyaM prAptam / ata Aha- sa brAhmaNaH kena syAtkena caraNena bhaveta? yena syAd yena caraNena bhavettenedRza evAyam / yeyaM brAhmaNyAvasthA seyaM stUyate / 10 isase to yahI pramANita hotA hai ki varNAntargata brAhmaNa hI jaba uparyukta sAdhanA se saMskRta hotA hai taba vaha apane Apa ko anvarthakatA pradAna karatA hai aura 'brAhmaNa' aura 'muni' meM tattvataH antara yA virodha nahIM hai / " vedArthopabRMhaNAtmaka purANottama zrImadvAgavata meM bhI kahA gayA hai brAhmaNasya hi deho'yaM kSudrakAmAya neSyate / kRcchrAya tapase ceha pretyAnantasukhAya ca / / 11 isa prakAra samagra vaidika paramparA, 'cAturvarNya vyavasthA ke antargata brAhmaNa ko brahmavividiSA-yukta brAhmaNa' se sarvathA pRthak hone kA kahIM bhI saGketa nahIM detI

Page #52
vaidika zramaNa-paramparA aura usakI loka-yAtrA : 47 apitu varNAntargata brAhmaNazarIrI sAdhaka hI ukta 'brAhmaNya yA 'munitva' kA saccA adhikArI hai yahI siddha karatI hai| yaha bAta pUrvokta zrImadbhAgavata ke zloka meM "brAhmaNasya hi deho'yam" vAkya se pUrNatayA spaSTa ho jAtI hai arthAt 'brAhmaNatva' deha vizeSa kI bhI sthiti hai aura eka vizeSa sAdhana kI ucca avasthA bhI haiN| isameM prathama sthiti AdhAra hai aura dUsarI Adheya, ata: 'varNabrAhmaNa' aura 'karmabrAhmaNa' meM bheda kI rekhA khIMcanA kalpanA mAtra haiM bRhadAraNyaka upaniSad meM maharSi yAjJavalakya kI pravrajyA kA prasaGga bhI22 isI bAta kA samarthana karatA hai| yadyapi mantrasaMhitAe~ prAya: karmakANDa-paraka hI haiM phira bhI yatra-tatra vaidika 'zramaNa' yA muni-paramparA kA yahA~ bhI ullekha hai| Rgveda ke dazama maNDala ke antargata 3 'kezIsUkta' kA nidarzana hai, yahA~ spaSTa rUpa se pIta yA gairika vastra arthAt balkaladhAraNa karane vAle 'vAtarazana' ke putra 'vAtarazanA'-muniyoM kA varNana hai, yathA munayo vAtarazanAH pizaGgA vasate mlaa| vAtasyAnu dhrAji yanti yaddevAso aviksst|| unmaditA mauneyena vAtA~ A tasthimA vym| zarIredamasmAkaM yUyaM marttAso abhi pshyth|| AcArya sAyaNa ke anusAra sAta RcAoM vAle isa sUkta ke devatA-agni sUrya aura vAyu haiM aura 'vAtarazana' (nAmaka muni) ke putra jUti, vAtajUti Adi isake RSi haiN| ye saba sUryAgni aura prANAtmaka vAyu ke upAsaka the aura (sAyaNa ke anusAra) piMzaGga aura maile vastra athavA valkala pahanane vAle the| 'kezI' zabda se upalakSita hone ke kAraNa sambhavata: inakI bar3I-bar3I jaTAe~ bhI rahatI thIM aura ye lokabAhya yA unmatta avasthA meM prAya: mauna rahate the| Adhunika samIkSakoM ne yahA~ vaidiketara paramparA ke (jaina muniyoM ke pUrvarUpa) muniyoM yA zramaNoM ke rUpa meM inheM dekhane kA prayAsa kiyA hai, kintu yaha samIcIna nahI haiM kyoMki vaidika-paramparA meM Age bhI inakA anekatra sAdara ullekha hai jaise taittirIya AraNyaka kA yaha sandarbha ___sa prajApatirekaH puSkarapaNe smbhvt| tasyAntarmanasi kaamssmvrtt| idaM sRjeym| sa tpo'tpyt| sa tapastaptvA shriirmdhunt| tasya mAMsamAsIt tato aruNA ketavaH vAtarazanA RSaya udtisstthn| 14 isameM anya RSiyoM ke sAtha vAtarazana-sajJaka RSiyoM kI utpatti prajApati se batalAI gaI hai| 'kUSmANDabrAhmaNa' meM bhI inakA ullekha milatA hai,

Page #53
48 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 yathA- vAtarazanA ha vA RSayazzramaNA Urdhvamanthino babhUvuH15 dhyAtavya, hai ki kezIsUkta ke mantroM meM inheM 'munayaH' kahA gayA hai| kintu vahA~ sAyaNa anukramaNI kI uddhRti dete hue spaSTa rUpa se inako isa sUkta ke draSTA RSi ke rUpa meM bhI pratiSThita karate haiM vAtarazanaputrA jUtivAtajUtiprabhRtayaH pratyUcaM krameNarSayaH tathA cAnukrAntam kezI munayo vAtarazanA jUtirvAtajUti-rviprajUtivRSANakaH karikrata etaza RSyazRGga zcaikarcA kaizinam' iti| 15 taittirIya AraNyaka meM bhI inheM 'RSi' hI kahA gayA hai aura 'kUSmANDa-brAhmaNa' bhI inake lie 'zramaNa' zabda kA prayoga karate hue inheM RSi-rUpa meM hI vyapadiSTa karatA hai| RSi kA artha hai- 'vaidikamantroM kA draSTA ataeva ye UrdhvamanthI sUryAgni aura vAyu ke upAsaka 'muni' aura zramaNa' hote hue bhI mUlata: 'RSi' hI the arthAt vaidika paramparA ke pratigAmI yA virodhI nahIM the yaha sutarAM spaSTa hai| Age zrImadbhAgavata meM bhI inakA sandarbha milatA hai aura ThIka aisI hI zabdAvalI vahA~ bhI prayukta hai, yathA bhagavAn merudevyAM dharmAndAyitu kAmo vAtarazanAnAM zramaNAnAmRSINAmUrdhvamanthinAM zuklayA tnuvaavtaar|17| ___ yahA~ bhAgavata ke prasiddha aura prAmANika TIkAkAra zrIdharasvAmI 'vAtarazanA' zabda kA artha 'digambara' arthAt vastravihIna karate haiN| isake anusAra yahA~ zramaNa kA artha hai tapasvI, 'RSi' zabda kA artha hai jJAnI aura 'Urdhvamanthin' zabda kA artha hai naiSThika brhmcaarii|8 inakI isa vyAkhyA ko bhI spaSTa karate hue AcArya vaMzIdhara kahate haiM vAto vAyussa eva razanA kaTisUtraM yeSAM te| zrAmyanti tapantIti shrmnnaaH| 'zra tapasi khede c| Urdhvamumasthordhvadeze manthanti rundhanti rete na tUpasthadeza ityUrdhvamanthinasteSAM, yeSAmupasthadeze retaH kadApi nAyAtIti bhaavH| 19 __ astu Rgveda ke vAtarazanA muniyoM meM avaidika Arhata-paramparA ke muniyoM ke sadbhAva kI kalpanA karanA vaidikaparamparA'nabhijJatva hI kahA jaaegaa| zrImadbhAgavata ke anusAra bhagavAn RSabhadeva jo zrIviSNu ke avatAra the aise hI avadhUto yA paramahaMso kI caryA ko dikhalAne ke lie prakaTa hue the| unakA patha vizuddha vaidika thaa| ve pahale samrATa rahakara pravRttimArga se nirviNNa hokara phira nivRttimArga meM Ae the, ataeva

Page #54
vaidika zramaNa paramparA aura usakI loka- yAtrA 40 49 vaidika-paramparA ke zramaNa the kintu katipaya komalabuddhi loga unako na samajha sake aura unake nAma para eka navIna, pASaNDapravaNa aura avaidika mata calA diyaa| zrImadbhAgavata ke paJcama aura ekAdaza skandhoM meM inhI RSabhadeva ke nava yogIzvara putroM kavi, hari, antarikSa, prabuddha, pippalAyana, Avirhotra dramila, camasa aura karabhAjana ko bhI 'zramaNA:' aura 'vAtarazanA': kahA gayA hai jo ki sarvatra brahmadRSTi rakhane vAle vaidika paddhati ke hI muni the - zramaNA vAtarazanA AtmavidyAvizAradAH / / kavirharirantarikSaH prabuddhaH pippalAyanaH / Avirhotro'tha drumilazcamasaH karabhAjanaH / / 21 isa prakAra saMhitA se lekara itihAsa-purANa aura Age ke vaidika sAhitya taka samRddharUpa meM vaidika zramaNoM kI paramparA dikhalAI par3atI hai / zrIviSNupurANa meM tathA pUrvokta zrImadbhAgavata ke prasaGgoM meM avaidika zramaNoM ko inase pRthak svIkAra kiyA gayA hai aura unakI vezabhUSA aura AcAra-vicAroM kA paricaya diyA gayA hai| viSNupurANa ke anusAra vaidikadharma meM saMlagna asuroM kA bala kama karane ke lie bhagavAn nArAyaNa ne hI apanI zakti se mAyAmoha - saJjJaka eka chadmamuni ko prakaTa kiyA jisane nAstika mata kA pravacana karake unheM arthAt asuroM ko vyAmugdha kara liyA tato digambaro muNDI barhipicchadharo dvija / 22 mAyAmoho'surAn zlakSNamidaM vacanamabravIt / zrI vAlmIki kRta rAmAyaNa meM bhI dazarathajI ke yajJa meM brAhmaNa aura tapasviyoM ke sAtha zramaNoM ke bhI nitya bhojana karane kI bAta kahI gaI hai - brahmaNA bhuJjate nityaM nAthavantazca bhuJjate / tApasA bhuJjate cApi zramaNAzcaiva bhuJjate / / 23 isa prakAra vaidika zramaNoM kI eka samRddha paramparA Arambha se satata pravarttamAna rahI hai jo vikAsavAdI zodha-paddhati kI bhASA meM Age calakara saMnyAsa dharma meM pratiSThita ho gaI / vastutaH upaniSadoM meM spaSTa tathA vizada rUpa se yatI aura saMnyAsI ke sAtha-sAtha avadhUtoM kI caryyA kA pratipAdana prApta hotA hai / nAradaparivrAjakopaniSad meM 'saMnyAsa ' kI vizad aura tAttvika samIkSA karate hue chaha prakAra ke saMnyAsoM kA vivecana kiyA gayA hai| 24 yahA~ 'avadhUta' yA 'paramahaMsA' ko sarvatyAgI aura digambara kahA gayA hai

Page #55
50 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 yathAlabdhopajIvI syAnmunirdAntojitendriya: 25 abhayaM sarvabhUtebhyo datvA carati yo muniH| na tasya sarvabhUtebhyo bhayamutpadyate kvacit / / 26 yahA~ 'muni' zabda ke dvArA vaidika paramparA kA 'avadhUta' hI abhipreta hai| Atmadarzana ke prakarSa se isa avadhUta kA samasta vaidika vidhi-niSedha galita ho jAtA hai aura vaha 'ativarNAzramI' kI saMjJA prApta karatA hai|27 aise prAjJa ke lie phira veza kA bandhana nahIM rahatA vaha cAhe jIrNakaupIna mAtra ko dhAraNa kare yA nagna ho jAya, jaTAe~ rakhe yA muNDita mastaka ho jAya usake svarUpa meM tattvata: koI antara nahIM par3atA jIrNakopInavAsAH syAnmuNDI nagno'tha vA bhvet| prAjJo vedAntaviyogI nirmamo nirhngktiH|| 28 yahI bAta 'jAbAlopaniSad' meM kahI gaI haivivarNabAsA muNDo'parigrahaH zuciradrohI bhaikSANo brahmabhUyAya bhvti|29 isa upaniSad meM aise paramahaMso arthAt vaidika zramaNoM ko eka sUcI dI gaI hai, yathA tatraparamahaMsA nAma saMvatakAruNizvetaketudurvAsa RbhunidAghajaDabharata dattAtreyaraivataka prabhRtayo'vyaktaliGgA avyaktAcArA anunmattA unmattavadAcarantastri daNDaM kamaNDaluM zikyaM pAtraM jalapavitraM zikhAM yajJopavItaM cetyetatsarva bhUH svAhetyapsu parityajyAtmAna mnvicchet| Adhunika dRSTi se ina upaniSado se pUrvavartI kahI jAne vAlI muNDakAdi upaniSadoM meM bhI brAhmaNa ke dvArA kAlAntara meM yajJayAgAdi se Upara uThakara araNyasevana, bhaikSyacaryA Adi karate hue brahmavijJAna kI ora jAne kA nirdeza kiyA gayA hai tapaH zraddhe ye hyupavasantyaraNye zAntA vidvAMso bhaikSyacaryAM crtnH| parIkSya lokAnkarmacitAnbrAhmaNo nirvedamAyAnAstyakRtaH kRten|" isa prakAra vaidika zramaNa-paramparA veda se lekara satata avyAhata rUpa se pravarttamAna hai, ataeva zramaNa-paramparA ko avaidika yA veda-virodhI kahanA kathaJcidapi nyAya nahIM hai|

Page #56
vaidika zramaNa-paramparA aura usakI loka-yAtrA : 51 hamArA mAnanA hai ki prAcInakAla se hI eka aisI zramaNa-paramparA bhI samAnAntara rUpa se calatI rahI hai jisane veda ko pramANa na mAnate hue anta:karaNa kI vaiyaktika anubhUti aura svatantra cintana ko mahattva diyA aura vibhinna aitihAsika kAlakhaNDoM meM apane svarUpa ko vizad aura lokapriya banAte hue yathAsambhava apane anuyAyiyoM meM vRddhi kii| Arhat aura bauddha-paramparA aisI hI zramaNa paramparAe~ haiN| inhoMne veda kI avahelanA aura gardA karate hue bhI adhikAMza bAteM yathAvat svIkAra kara lI aura bAda meM apanA darzana devazAstra aura upAsanA-paddhati ke sAtha kahIM-kahIM navIna DhaMga kA AcAra bhI vikasita kara liyaa| jaise isa paramparA ke yatiyoM ne apane ko 'RSi' 'sannayAsI' 'avadhUta' yA 'paramahaMso' kA abhidhAna na dekara 'bhikSa', 'parivrAjaka', 'zramaNa' yA 'muni' hI khaa| yadyapi ye samagra abhidhAna (jaisA ki hama pahale nirUpita kara Ae haiM) vaidika-paramparA ke nivRttimArgiyoM ke lie bhI svIkRta the, kintu bahuta dinoM taka avaidika nivRttimArgiyoM dvArA vyavahata hote hue samayAntara meM ye unhIM ke lie rUr3ha ho gae aura isI kAraNa se vaidika paramparA ne bhI inheM upekSita kara diyaa| yaha sarvavidita hai ki "tad viSNoHparamaM padaM sadA pazyanti sUrayaH" isa Rgveda ke mantra meM sarvaprathama vidvAn ke lie 'sUri' zabda kA prayoga huA hai| isa artha meM yaha zabda zrImadbhAgavata taka prayukta hotA rahA tene brahma hRdA ya Adikavaye muhyanti yatsUrayaH32 kintu Aja yaha jaina muniyoM ke vizeSaNa ke rUpa meM rUr3ha ho gayA hai| 'nirgrantha' (nirgaTha)- zabda bhI zrImadbhAgavata mahApurANa meM zukadeva sadRza brahmajJAniyoM ke lie prayukta huA hai kintu Aja yaha vaidika paramparA meM upekSya ho gayA hai| ThIka isI prakAra 'muni' aura 'zramaNa' zabda bhI pUrNatayA vaidika paramparA ke hokara bhI jaina parivrAjakoM ke lie tathA bhikSu aura parivrAjaka zabda bauddhoM ke lie sthira ho gae ataeva katipaya zatAbdiyoM pUrva se vaidikoM ne ina zabdoM ko vyavahata karanA yA to samApta kara diyA yA kama kara diyaa| __mahArAja bhoja se avAntarakAlIna kazmIrI paNDita mammaTabhaTTa ke samaya taka sthiti aisI ho gaI thI ki usa samaya 'brAhmaNa' aura 'zramaNa' donoM zabda paraspara virodhI sampradAyoM ko vyakta karane lage the| mammaTa ke 'kAvyaprakAza' meM bhUtapUrva artha ko pratipAdita karane ke lie 'brAhmaNa zramaNanyAya' kI carcA kI gaI hai| Age calakara yahIM se bheda aura bhrama kA pallavana aura paSpana hotA gayA aura pAzcAtya samIkSakoM ne 'brAhmaNa'aura 'zramaNa' donoM dhArAoM ko paraspara virodhI dhArAoM ke rUpa meM nirUpita kiyaa| vastuta: a-vaidika Arhat aura saugata paramparA se pRthak vaidika zramaNa-paramparA

Page #57
52 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 kA bhI eka sudIrgha itihAsa hai aura parivartita pariveza meM vividha sAmpradAyika saMnyAsiyoM yA vairAgiyoM ke rUpa meM yaha abhI bhI sutarAM pravarttamAna dekhI jA sakatI hai / sandarbha 1. 2. 3. 4. 5. 6. 7. 8. 9. IzAvAsyopaniSad, mantra 2 vahI, mantra 11 zrImadbhagavadgItA 4 / 33 uttarArddha zrImadbhagavadgItA zAGkarabhASya kA upakrama draSTavya- DaoN0 sItArAma dube kRta 'bauddhasaGgha kA prArambhika vikAsa' grantha meM pro0 vizambhara - zaraNa pAThaka kA 'purovAk (prakAzaka- pUrvAsaMsthAna, gorakhapura 1788) bRhadAraNyaka upaniSad 4/5/22 pro0 vizvambhara zaraNa pAThaka ke pUrvoddhRta 'purovak' ke pRSTha 27 meM sUcita ricarDa phika kI pustaka 'sozala AgenAijezana' ( pR0 172 173) kA uddharaNa tathA yahIM para Age ke anuccheda meM abhivyakta pro0 pAThaka kA apanA abhimt| draSTavya - bRhadAraNyaka upaniSad 3/5/1 draSTavya isI sthala para zAGkarabhASya vahI 10. 11. zrImadbhAgavata, 7 / 12. bRhadAraNyaka upaniSad 4/5/1-15 13. Rgveda, dazamamaNDala, 134 sUkta 14. taittirIAraNyaka 1/23/2. 15. kUSmANDabrAhmaNa, 2/7 16. Rgveda 10/13 ke Arambha meM sAyaNabhASya 17. zrImadbhAgavata 5/3/20/ 18. yahIM para zrIdharI TIkA 19. isI sthala para vaMzIdharI TIkA 20. zrImadbhAgavata 5 / 6 / 7-10. 21. vahI 11 / 2 /20-21

Page #58
vaidika zramaNa-paramparA aura usakI loka-yAtrA : 53 22. zrIviSNupurANa 3/18/1-2 23. vAlmIkIyarAmAyaNa, bAlakANDa, sarga 14, zloka 12 24. nAradaparivrAjakopaniSad, paJcamopadeza 25. vahI, paJcamopadeza, mantra 14 26. vahIM, mantra 16. 27. vahIM, SaSThopadeza mantra 7 se 22 taka 28. vahIM paSThopadeza, mantra 24. 29. jAbAlopaniSad, paJcamakhaNDa 30. vahI, SaSTha khaNDa 31. muNDakopaniSad 2/11/12 32. zrImadbhAgavata 1/1/1

Page #59
zramaNa, varSa58, aka 2-3 apraila-sitambara 2007 AptopadezaH zabdaH kI jayantabhaTTIya vyAkhyA DaoN0 jayanta upAdhyAya* saMjaya kumAra siMha** jayanta bhaTTa kA zabda-pramANa-viSayaka maMtra, mukhyata: akSapAdasUtra 'AptopadezaH zabdaH' kA vizleSaNa hai| jaba kisI jJAna kA kAraNa zabda yA vAkya hotA hai, taba vaha jJAna zAbda jJAna hotA hai aura usakA kAraNabhUta zabda hI zabda-pramANa hotA hai| pAgala, bhrAnta, yA saMzayita vyakti ke zabda se pramA utpanna nahIM hotI, ata: kevala vaha zabda, zabda pramANa hai jo pramA kA janaka hai| isIlie zabda ke pramANatva kA nirdhAraNa nyAyasUtrakAra ne Aptopadezatva se kiyaa| sUtra kA 'zabda' pada lakSya hai tathA 'AptopadezaH' pada lakSaNa hai| Aptopadeza pada kA samAsa vigraha do prakAra se ho sakatA hai- Apta kA upadeza aura Apta updesh| prathama vigraha meM Aptatva vaktA kA vizeSaNa hai tathA dvitIya meM upadeza kaa| nyAyavArtikakAra ne Aptapada ko upadeza kA vizeSaNa svIkAra kiyA hai| bhASyakAra ke anusAra Aptapada kA artha yaha hai ki vaha upadeSTA jo yathApramita artha kA zrotA ke lie jJAna karAne kI icchA se upadeza kare, Apta kahA jaayegaa| artha kI upalabdhi Apti hai, ata: jo artha kA (kisI pramANa ke mAdhyama se) sAkSAtkAra kara cukA ho Apta hotA hai| yaha Apta RSi, Arya, mleccha koI bhI ho sakatA hai, parantu usakA Avazyaka dharma artha kI upalabdhi karAnA hai| kisI artha vizeSa ke svarUpa ko jAnatA huA vyakti bhI usa svarUpa kA yadi anyathA prakAzana karatA hai to vaha Apta nahIM hogaa| sambhavata: isIlie vArtikakAra Apta ko upadeza kA vizeSaNa mAnate haiN| Aptapada ke grahaNa kI caritArthatA kI ora jayanta bhaTTa kA saMketa hai ki yadi kevala 'upadeza' zabda mAtra zabda-pramANa kA lakSaNa hotA hai, to upadeza aura zabda donoM pada eka-dUsare ke paryAya ho jAyegeM aura taba lakSya-lakSaNa bhAva kI upapatti nahIM hogii| dUsarA doSa yaha hogA ki lakSaNa meM ativyApti doSa A jAyegA, kyoMki taba aisA upadeza bhI pramANa kI zreNI meM A jAyegA jo zAbda pramA ko utpanna karane meM samartha nahIM haiM, ataH Aptapada kA grahaNa Avazyaka hai| zabda-lakSaNa ke prasaMga meM jayanta bhaTTa ne naiyAyikoM kI vibhinna * darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI ** esa0Ara0epha0 (yU0jI0sI0) darzana evaM dharma vibhAga, kA0hi0vi0vi0, vArANasI

Page #60
AptopadezaH zabdaH kI jayanta bhaTTIya vyAkhyA mAnyatAoM kA ullekha kiyA hai| isIlie aisA pratIta hotA hai ki zabda - lakSaNa ke nirdhAraNa ke sambandha meM sUtrakAra ke bAda jayanta bhaTTa ke kAla taka bauddhoM ke sAtha zAstrArtha ke phalasvarUpa naiyAyikoM meM kaI mata pracalita ho gaye the| jayanta bhaTTa ne yahA~ kisI mata vizeSa kA khaNDana - maNDana nahIM kiyA hai, kintu unakA apanA samarthana vibhinna padoM ke adhyAhAra pakSa ko hai, kyoMki anyatra bhI inhoMne ina padoM ke adhyAhAra ko Avazyaka samajhA hai| 55 6 'pratyakSa lakSakasUtra" ke kucha padoM ko jayanta bhaTTa ne pramANa - lakSaNa ke saMdarbha meM adhyAhRta kiyA hai, ataH ve pada yahA~ bhI adhyAharaNIya haiN| 'upadeza: zabda:' meM upadeza pada zabda kA paryAya mAtra hai jisakI prasakti bodha ke kAraka na hone vAle zabda meM bhI hogI ataH jayanta bhaTTa isake lie 'upamAna lakSakasUtra' se sAdhya sAdhana pada kA adhyAhAra karate haiN| tAtparya yaha hai ki kevala vaha zabda zabda- pramANa hogA jo kisI sAdhya kA sAdhana ho arthAt kAraNa ho taba bhI uttaravartI zabda kA kAraNa hone ke kAraNa vaha pUrvavartI zabda pramANa kI prasakti se mukta nahIM hogA, ataH pratyakSasUtra se 'jJAna' pada kA adhyAhAra honA caahie| yaha jJAna smRti, viparyaya, saMzaya rUpa kA bhI ho sakatA hai, jo pramA nahIM hai, ataH inake nirAsa ke lie pratyakSa- sUtra se hI 'artha', 'avyabhicAra' aura 'vyavasAyAtmaka' padoM kI anuvRtti bhI Avazyaka hai| isa prakAra avyabhicArAdi vizeSaNoM se yukta yathArtha jJAna kA janaka jo upadeza hogA, use hI zabda- pramANa kaheMge / " isa mata ke anusAra pUrvasUtroM se adhyAhRta Avazyaka padoM se viziSTa upadeza pada hI zabda- pramANa kA lakSaNa hai| Aptapada kA yahA~ kucha bhinna prayojana hai| Aptapada zabda- pramANa ke lie nahIM prayukta huA hai, varan lakSaNa ke nizcaya ke lie prayukta huA hai|' lakSaNavinizcaya kA tAtparya yaha hai ki avyabhicArAdi vizeSaNoM vAle yathArtha jJAna kA kAraNabhUta upadeza zabda- pramANa hotA hai - yaha pramANa kA lakSaNa kiyA gyaa| dRSTa viSayoM meM pratyakSAdi anya pramANoM kI gati hone se lakSaNa kA nizcaya ho jaayegaa| jaise kisI ne kahA- 'yaha nadI eka kosa taka Ter3hI hai' ise hama pratyakSa dvArA dekhakara yaha kaha sakate haiM ki vaktA kA upadeza pramA kA janaka thA, parantu adRSTa viSayoM meM jahA~ asmadvidha laukika prANiyoM kI koI gati hI nahIM aura na hI pratyakSa, anumAna, upamAna Adi pramANAntaroM kI gati hai, unake viSaya meM pramANa ke prAmANya kA nirdhAraNa kaise hogA ? isalie sUtrakAra ne Aptapada kA grahaNa kiyA hai| " AptapuruSa kA upadeza dRSTa viSayoM meM avyabhicArAdi vizeSita pramA kA janaka dekhA jAtA hai, ThIka isI prakAra adRSTa viSayoM meM AptakA upadeza avyabhicArAdi viziSTa pramA kA janaka hogaa| lakSaNavinizcaya kA yahI DhaMga sUtrakAra ne indriya lakSaNa" ke prasaMga meM apanAyA hai| indriyA~ apane niyata viSaya se

Page #61
56 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 sambaddha jJAna kI janaka hotI haiN| isa bAta ke nirdhAraNa ke lie sUtrakAra ne 'bhUtebhyaH ' pada kA grahaNa kiyA hai|11 indriyA~ bhUta-prakRtika hotI haiM aura bhUtoM ke guNa niyata hote haiM, ataH indriyA~ niyata gandhAdi arthoM ke jJAna kA kAraNa hotI haiN| yadi indriyA~ bhUtoM se utpanna na hotI to inake lakSaNa - 'svaviSayopalabdhijanakatva' kA nirvAha nahIM ho sakatA thaa| 12 isalie 'bhUta' pada kA grahaNa lakSaNa ke nizcaya ke lie huA hai, isI prakAra lakSaNa ke nizcaya ke lie hI prastuta pada meM Aptapada kA grahaNa huA hai| 'yahA~ vaTavRkSa meM yakSa nivAsa karatA hai', isa taraha kA kA aitihya pramANa bhI paurANikoM dvArA mAnA gayA hai; jisakA antarbhAva naiyAyika zabda - pramANa meM karate haiN| jayanta bhaTTa kA mata hai ki cU~ki aitihya bhI upadeza rUpa hotA hai, ataH 'upadeza: zabda:' isa caraNa ke anusAra hI aitihya pramANa kA arntabhAva zabda - pramANa meM hogA, anyathA yadi 'Aptopadeza: zabda' ise zabda - pramANa mAnane para usake mUla vaktA ke jJAta na hone se 13 aura prastuta vaktA kI AptatA kA saMdeha hone se aitihya kI AptopadezatA sambhava nahIM hai| aisI sthiti meM aitihya kA zabda meM antarbhAva na ho pAne se pramANantaratva kI Apatti hogI, jabaki sUtrakAra ne sUtra meM kevala cAra pramANoM kA hI saMkIrtana kiyA hai, isalie sUtrakAra kA uddezya Aptapada ke grahaNa ke lie lakSaNavinizcaya hI rahA hogaa| ataH Aptapada lakSaNa kA ghaTaka nahIM hai| 14 naiyAyika yaha mAnate haiM ki 'Aptopadeza: zabda:' yahI paribhASA yuktiyukta hai aura isake nizcaya ke lie Aptapada kA grahaNa bhI ThIka hai, parantu pUrvasUtroM se avyabhicArAdi vizeSaNa padoM kI anuvRtti ThIka nahIM hai| isakA kAraNa yaha hai ki yahA~ kevala zabda - pramANa kA lakSaNa denA abhISTa hai| pramANa ke sAmAnya lakSaNa se hI smRti, saMzaya, viparyaya Adi kA niSedha ho gayA hai, ataH yahA~ zabda pramANa ke pramANatva nirdhAraNa ke lie sAmAnya lakSaNa Avazyaka nahIM hai, varan sajAtIya pratyakSAdi pramANoM kA vyavaccheda hI yahA~ abhISTa hai aura isake lie 'upadeza' pada paryApta hai| 24 jahA~ taka 'upadeza' aura 'zabda' padoM kI paryAyatA kA prazna hai, to paryAya- pada rakhane kI yaha pravRtti to sUtroM meM anyatra bhI dekhI jA sakatI hai / 26 'nyAyasUtra' meM buddhi kA lakSaNa 'upalabdhi' diyA hai?" jo buddhi kA hI paryAya hai, tathApi vaha sajAtIya vyavacchedaka hai, ataH paryAyatA honA koI doSa nahIM hai| 18 ataH paryAyatA ke nirAkaraNa ke lie bhI avyabhicArAdi vizeSa padoM kI anuvRtti kI koI AvazyakatA nahIM hai| 15 17 naiyAyikoM kA tIsarA bhI pakSa hai jo na to ukta varNita prathama pakSa kI taraha jJAnAdi pUrvokta sUtroM kI anuvRtti ko Avazyaka mAnatA hai, aura na hI dvitIya pakSa ke zabda - pramANa lakSaNa ke lie sAmAnya- lakSaNa aura vizeSa lakSaNa kI gaveSaNA ko

Page #62
Aptopadeza: zabda: kI jayanta bhaTTIya vyAkhyA : 57 Avazyaka mAnatA hai, varan isa mata meM 'AptopadezaH zabdaH' yaha zabda-pramANa kA pUrNa lakSaNa hai| aise zabda ke dvArA kisI vastu kA upadeza hI nahIM kiyA jA sakatA jo na to kisI kArya kA kAraNa ho, na zabdAntara kA kAraNa se ukta koI prasaMga AtA hai, to usake uccAraNa ko upadeza hI nahIM kaha skte| ata: zabda-pramANa kA lakSaNa 'upadeza' zabda ke hI nirvacana para AdhRta hai| upadeza pada ke nirvacana dvArA ukta prasaMgoM kI nivRtti ho jAtI hai| 'rathyApuruSa' Adi 'viparItArthaka' vacana hoMge aura isameM ukta prasaMga bhI Aptadita na hoMge, ata: viparIta pratIti ke kAraNabhUta 'rathyApurUSa' jaise padoM ke zabda-pramANa se nirAsa ke lie sUtrakAra ne Aptapada ko grahaNa kiyA hai| viparyaya jJAna ke kAraNabhUta vAkya kabhI bhI AptapuruSa ke upadeza nahIM ho skte| zabda-pramANa meM aitihya pramANa ke antarbhAva ke viSaya meM inakA mata hai ki yadi koI aitihya yathArtha jJAna kA kAraNa hai to usakA antarbhAva zabda meM ho jAyegA, kyoMki upadeza vaha hotA hI hai aura AptoccAraNantaratva kA anumAna pramANa se jJAna ho jAtA hai| ata: aitihya pramANa ke pramANAntaratva kI prasakti bhI na hogii| isalie 'AptopadezaH zabdaH' yahI zabda-pramANa kA lakSaNa honA caahie| upadeza pada kA sAmAnya artha kathana yA abhidhAna-kriyA kiyA jAtA hai| phira yaha abhidhAna-kriyA kyA hai? isa prazna ke uttara meM jayanta bhaTTa ne pUrvapakSa kI ora se cAra vikalpa prastuta karake siddhAnta meM abhidhAna-kriyA ke artha kA prakAzana kiyA hai - 1) yadi yaha mAne ki abhidhAna-kriyA vaha sAdhana hai, jisase jJAna utpatra hotA hai, to cakSurAdi bhI pratIti ke kAraNa hai, ata: cakSurAdi meM bhI upadezatva ke prasaMga hoNge| 2) yadi yaha svIkAra kareM ki pratIti kA vaha kAraNa abhidhAna-kriyA zabda hai jo jJAta hotA huA pratIti kA kAraNa hotA hai, ataH zabda jJAta hokara pratIti kA kAraNa hone se abhidhAna-kriyA hogA, jabaki indriyA~ AjJayamAna hI pratIti meM kAraNa hotI haiM, to isameM doSa A jAyegA ki dhUmAdi jo jJAyamAna hai anumiti Adi kA kAraNa hotA hai; upedazatva se yukta ho jaayegaa| 3) yadi yaha kaheM ki abhidhAna-kriyA apane sadRza pratIti kA kAraNa hotI hai, kyoMki dhUmAdi sva-visadRza vahri Adi kA jJAna karAte haiM, jabaki zabda meM jisa viSaya vAlA bodha hotA hai, usI viSaya vAlA zabda hotA hai| isa pakSa meM yaha doSa hai ki bimba apane sadRza pratIti kA hetu hone se upadeza ho jAyegA, kyoMki paira Adi kA pratibimba bimba sadRza hotA hai| dUsarI ora zabda svasadRza pratyaya kA hetu nahIM

Page #63
varSa 58, aMka 2-3 / apraila-sitambara 2007 banatA, kyoMki zabda to AkRtyAdi se rahita hotA hai, jabaki usase AkRtyAdi se yukta artha kA jJAna hotA hai, ataH zabda meM anupadezatva kA prasaMga hogA / 58 : zramaNa, 4) yadi yaha kaheM ki yaha zabda se avacchinna pratIti kA hetu hotA hai to karNa bhI zabdAvacchinna hone se upadezatva se prasakta hogA aura dUsarI ora zabda apane avaccheda se yukta pratIti utpanna nahIM kara sakatA / ataH zabda anupadezatva prasaMga se yukta hogaa| 5) yadi yaha kaheM ki abhidhAna kriyA aisI pratIti hai jisakA kAraNa zabda hai, taba bhI ucita nahIM hai, kyoMki abhidhAna kriyA ke prati bhI zabda se upadezatva prasaMga hogA tathA AkAzAnumAna meM zabda kA Azraya hone ke kAraNa zabda usakA kAraNa hogA, ata: yahA~ bhI zabda meM upadezatva kA prasaMga hogA, jabaki yahA~ anumAna hotA hai| isa prakAra upadeza ko yadi abhidhAna kriyA mAneM to abhidhAna-kriyA kA apanA svarUpa hI nizcita nahIM, taba usase upadeza kA artha kaise grahaNa kareMge ? siddhAnta pakSa meM jayanta bhaTTa abhidhAna kriyA kA pUrvavarNita sabhI vikalpoM se bhitra artha prastuta karate haiN| abhidhAna kriyA zrotragrAhya vastu (zabda) se utpanna hone vAlI tathA zrotragrAhya vastu (zabda) ke artha kA jJAna hai| loka meM abhidhAna-kriyA kA isI artha meM vyavahAra hotA hai jo artha ukta yA abhihita hai vahI loka meM vyapadiSTa hotA hai, kyoMki vaha vyapadiSTa hone vAlA artha usI rUpa kI pratIti kA viSaya hotA hai | yahA~ jayanta bhaTTa ne vaiyAkaraNoM ke isa mata kA khaNDana kiyA hai ki artha-pratIta varNoM se nahIM, varan varNoM se abhivyakta sphoTa se hotI hai / 21 jayanta bhaTTa kA kahanA hai ki zrotra se grahaNa hone vAlA viSaya zabda hotA hai aura varNa rAzi rUpa yaha zabda hI zAbda jJAna kA kAraNa hai| zrotraja jJAna hI varNa kA svarUpa hai| yadi yaha mAneM ki jisase artha pratIti ho, vahI zabda hai, taba dhUmAdi dvArA agni Adi kA anumAna hone ke kAraNa dhUmAdi bhI zabda ho jAyegeM, ataH zrotra se grAhya varNa-rAzi se janya jJAna kA jo kAraNa dhUmAdi hotA hai, vaha zabda hai / ataH zabda dvArA artha pratIti tabhI sambhava hai jaba vaha zrotragRhIta ho aura tabhI zabda kA zabdatva hai| zabda kisI artha kI pratIti karAtA huA hI zabda kahA jaaegaa| yadi zabda aura arthapratIti kA koI sambandha na mAneM to zabda kA zabdatva samApta ho jAyegA / yadi yaha kaheM ki pratIti to saMvidAtmaka hotI hI hai, ataH abhidhAna kriyA koI nayA jJAna-bheda hai aura isa pratIti kA jo kAraNa ho vahI upadeza hai, to ativyApti doSa A jAtA hai, kyoMki pratIti kA kAraNa na kevala abhidhAna kriyA hotI hai, varan indriyAdi artha, dhUmAdiliMga evaM inakA jJAna, sAdRzya Adi jJAna bhI hote haiM / ataH ina sabase upadezatva kI prasakti

Page #64
Aptopadeza: zabda: kI jayanta bhaTTIya vyAkhyA : 59 hogii| jayanta bhaTTa isa prazna kA bhI samAdhAna prastuta karate haiM aura kahate haiM ki pratIti sadA saMvidAtmaka hI hotI hai, kintu karaNa-bheda se bhinna-bhinna svarUpa vAlI huA karatI haiN| cakSurAdi se utpanna pratIti pratyakSa aura zrotragrAhya vastu (zabda yA varNa-rAzi) se utpanna pratIti zabda hai| ata: pratIti ke sarvadA hote hue bhI usakI bhitra-rUpatA kA niSedha nahIM kiyA jA sktaa| dRzyate, anumIyate, abhidhIyate - ye zabda ekadUsare ke paryAya nahIM haiM, varan inameM artha-bheda hai|22 isalie eka vizeSa prakAra kI pratIti ko utpanna karane meM jo karaNa bane, vaha upadeza hotA hai aura usa pratIti vizeSa kA svarUpa zrotragrAhya vastu janya pratIti hogA, jo anya pratyakSa anumityAdi pratItiyoM se bhinna svabhAva kA hogaa| AkAzAnumAna meM zabda kI liMgatA to hotI hai, parantu zabda-liMga janya AkAzAnumiti rUpa pratIti zAbda nahIM hotI hai, ata: yahA~ bhI abhidhAna-kriyA kI ativyApti na hogii| isalie jayanta bhaTTa ne yaha nirvivAda rUpa se siddha kiyA hai ki upadeza vaha abhidhAna-kriyA hai jo zrotragrAhya vastu se janya hai aura zrotragrAhya vastu se utpanna pratIti rUpa hai| 23 jayanta bhaTTa ne sAmAnyatayA bhASyakAra dvArA kiye gaye Apta lakSaNa24 kI vivecanA prastuta kI hai| svayaM pratyakSAdi pramANoM se kisI viSaya kA pramAtA yathAdRSTa usa prameya artha sthApanA karane kI icchA se pravRtta hokara jaba upadeza karatA hai, taba use Apta kahate haiN| AptatA ke lie cAra bAteM Avazyaka haiM - 1) upadeSTA upadeSTavya viSaya ke bAre meM pratyakSa, anumAna, upamAna yA zabda meM se kisI bhI pramANa dvArA yathArtha jJAna prApta kara cukA ho| 2) upadeSTA jisa sAkSAtkRta artha kA upadeza kara rahA hai, usakA vaisA hI upadeza ho, jaisA ki usane apane sAkSAtkAra ke dvArA jAnA hai, viSaya kI atizayoktipUrNa yA apUrNa yA pakSapAtapUrNa upadeza na ho| 3) vaktA vItarAga ho| yaha ho sakatA hai ki svayaM sAkSAtkRtadharmA hone para bhI vaktA kI kisI pakSa viSaya ke prati vizeSa rAga yA dveSa ho, jisase vaha yathAdRSTa artha kA upadeza tor3a-maror3a kara bhinna prakAra se kare, ata: usakI AptatA saMdigdha ho jaayegii| aisI sthiti ke nivAraNa ke lie hI 'cikhyApayiSayA prayuktaH' pada kA grahaNa huA hai| 4)AptatA ke lie Avazyaka hai ki vaktA meM pratipAdana kauzala ho, arthAt vaha dRSTa artha kA tathaiva upadeza kara ske| kisI viSaya kA sAkSAtkRtadharmA vItarAga mUka pramAtA pratipAdana kauzala ke abhAva meM upadeSTA nahIM hogaa|

Page #65
60 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 isa prakAra vItarAgatA yukta icchA aura pratipAdana-kauzala - ye donoM dharma vizeSata: AptatA ke prayojaka haiM, kyoMki vItarAga bhI mUka upadeza dene meM asamartha hone ke kAraNa Apta nahIM hotA aura bolane meM samartha bhI sAkSAtkRtadharmA vItarAga na hone ke kAraNa yA to upadeza hI nahIM karegA yA tadbhinna upadeza karegA, ata: Apta nahIM kahA jaayegaa|25 sarvathA vItarAgatva bahuta kama logoM meM hotA hai, ata: birale hI loga Apta hote haiN|26 uparyukta vizeSaNoM se yukta RSi, Arya aura mleccha sabhI Apta ho sakate haiN| RSi loga vItarAga hote haiM, isalie ve sabhI Apta hote haiM, parantu AryoM evaM mlecchoM meM se koI viralA hI AptatA ke ukta lakSaNoM vAlA hotA, ata: viralA hI koI Apta hotA hai| jayanta bhaTTa ne sAMkhyazAstra ke vicAraka mAThara kI mAnyatA kI ora saMketa karate hue kahA hai ki logoM ne doSakSaya ko Apti kahA hai,2deg unake mata meM itanA pariSkAra Avazyaka hai ki kevala pratipAdya arthoM ke viSayaka pakSapAta Adi rUpoM vAle doSoM kA kSaya svIkAra kareM, anyathA unakA Apta kA lakSaNa doSapUrNa ho jAyagA, kyoMki aisA na mAnane para loka-vyavahAra meM Ane vAlI AptatA kI avadhAraNA bAdhita ho jAyegI, kyoMki pratipAdya artha meM apUrNatvAdi doSoM kA rAhitya vahA~ upalabdha na hogaa| jayanta bhaTTa kA mata hai ki Apta ke ye sabhI vizeSaNa Izvara meM ghaTita hote haiN| dharma Izvara ko pratyakSagocara hotA hai, ata: vaha sAkSAtkRtadharmA hai| paramakAruNika Izvara ne veda ke rUpa meM yathAdRSTa artha kA upadeza kiyA hai, ataeva Izvara paramApta-pramANa hai aura paramApta Izvara ke upadeza hone se veda zabda-pramANa haiM, jinheM Agama-pramANa bhI kahA jAtA hai| saMdarbha : 1. atra zabda iti lkssypdm| Aptopadeza iti lkssnnm| tAtparyaTIkA, 1/17. 2. tasmAd AptazcAsAvupadezazceti yuktam, nAptasyopadeza iti| naiSa: dossH| - nyAyavArtika, 1, 1, 7. 3. Apta: khalu sAkSAtkRtadharmA yathAdRSTayArthasya cikhyApayiSayA prayukta: updessttaa| - nyAyabhASya, 1, 1, 7. 4. upadeza: zabda: ityucyamAne paryAyamAtroccAraNAdakArake zabdamAtre prsktiH| - nyAyamaMjarI, ___ sampA0 - maho0 gaMgAdhara zAstrI tailaMga, I0 je0 tajarasa eNDa kaM0 banArasa, 1895, bhAga 1, pR0 150. 5. nyAyasUtra, 1, 1, 4. 6. vahI, 1, 16.

Page #66
Aptopadeza: zabda: kI jayanta bhaTTIya vyAkhyA : 61 tadvinivRttaye pUrvasUtrAt saadhysaadhnpdmaakRssyte| tathA'pi zabdAntarajanake prasaktiriti pratyakSasUtrAt jJAnapadasya smRtijanakasya vyavacchedArthaM cArthagrahaNasya saMzayaviparyAjanakanirAkaNAya ca vyavasAyAtmakAvyabhicArapadayoranuvRktirityevamavyabhicArAdivizeSaNArthapratItijanaka: upadeza: zabda ityuktaM bhvti| - vhii| AptagrahaNa ca lakSaNanizcayArthamAhuH - vhii| avyabhicArAdiviziSTArthopalabdhijanakatvaM prmaannlkssnnm| tad dRSTe viSaya upadezasya pramANAntarasaMvAdasambhavAnnizcIyetApi, adRSTe tu viSaye pramANAntarasaMvAdAsaMbhAvat kathaM tadvinizcaya iti tdrthmaaptgrhnnm| Aptasyopadezo dRSTe viSaye'vyabhicArAdivizeSaNArthopalabdhijanakatvena dRSTaH, adRSTe'pyAptopadezarUpatvAt tathAvidho bhvtyeti| - nyAmaMjarIgraMthibhaMga, sampA0 - nagIna jI zAha, prakA0 lAla bhAI dalapatabhAI bhAratIya saMskRti pidyAmaMdira, ahamadAbAda, 1972, pR0 71. 10. ghrANarasanacakSuH tvakazroNIndriyANi bhuutebhyH| - nyAyasUtra, 1, 1, 12. 11. yathAniyatagandhAdhupalabdhijanakatvaM lakSaNaM ghrANAdInAM kathaM vinizcIyeteti tadvinizcAyArthaM bhetUbhya: iti pdm| viziSTibhUtaprakRtikatvAd bhavati niyatAoM palabdhijanakatvaM lkssnnmiti| - nyAyamaMjarI, graMthimaMjarI tathA graMthibhaMga, pR0 71. tathApi ca, bhUtebhya iti| nAnAprakRtInAmeSAM satAM viSayaniyamaH naikprkRtiinaam| sati nirvahati, ca viSayaniyame svaviSagrahaNanalakSaNatvaM jnyvti| - nyAyabhASya, 1, 1, 12. 12. bhetUbhyaH iti kimartham ? uktaM hIndriyANAM svaviSayagrahaNaM bhUtakRtitve satinirvihanti nAnyatheti tadvinizcayArtha yathAptopadezaH zabda ityaaptgrhnnm| viSayopalabdhilakSaNatvaM hi indriyANAM bhUtaprakRtitve sati nirvahati, naanyetheti| - nyAyamaMjarI, bhAga-2, pR0 48. 13. iti hocurityanirdiSTapravaktRkaM prvaadpaarmprymaitihym| - nyAyabhASya, 2, 2, 1. 14. anyathA aitihyasya ajJAtapravaktRkatvena AptopadezarUpatvAbhAvat atiriktprmaanntaattiH| sUtre tu catvAyaryeva pramANani nirdiSTAni, tena gammyate AptapadaM na lakSaghaTakamabhimataM suutrkrtuH| nyAya saurabha, pR0 397. 15. nyAyamaMjarI, bhAga-1, pR0 150. 16. tatra ca paryAyatAparyAptamupadezapadameva buddhyAdipadavaditi kiM vishessnnaanuvRttiklesheneti| - vahI, pR0 150. 17. buddhirUpalabdhirjJAnamityanarthAntaram / - nyAyasUtra 1, 1, 15. 18. yathA 'buddhirupalabdhiH' ityatra paryAyANAmeva lakSaNatvamuktam / * nyAyamaMjarI graMthibhaMga, pR0 71.

Page #67
62 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 19. aitihyo yathArthapratItihetAvAptAnumAnAnna pramANAntaratvamiti / nyAyamaMjarI, bhAga-1, pR0 137. 20. zrotragrAhyavastukaraNikA tadarthapratItirabhidhAnakriyA, itthaM loke vyavahArAt / - vahI, bhAga-1, pR0 151. 21. mahAbhASya, pR0 16. 22. sA cakSurAdikaraNikA pratyakSaphalaM, zrotrAgrAhyakaraNikA shbdphlm| na hi dRzyate anumIyate, abhidhIyate iti pryaayshbdH| - nyAyamaMjarI bhAga 1, pR0 151. 23. tatpratItivizeSajanane ca zabdAsyopadezatvamucyate - nyAyamaMjarI, bhAga-1, pR0 151. 24. Apta: khalu sAkSAtkRtadharmA yathAdRSTasyArthasya cikhyApayiSayA prayukta updeshssttaaceti| - vahI, 151. 25. vItarAgo'pi mUkAdirUpadeSTumazaktaH kiM kuryAt? vattuM zakto'pi sAkSAtkRtadharmApyavItarAgo na vakti tUSNImAste iti| - vahIM, bhAga 1, pR0 151. 26. tasya ca pratipAdye'rthe viitraagtvbhimssyte| sarvathA vItarAgastu puruSa: kutra lbhyte|| - vahI, pR0 151. 27. Agamo hyAptavacanamAptaM dosskssyaahdviduH| kSINadoSo'nRtaM vAkye na bruuyaaddhetvsNbhvaat|| - mATharavRtti, 5.

Page #68
zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 kAlidAsa ke nATakoM meM prayukta prAkRta ke taddhita pratyaya kauzalyA cauhAna * kAlidAsa ne apane nATakoM meM prAkRta ke do prakAra ke taddhita pratyayoM kA prayoga kiyA hai| prathama prakAra ke taddhita pratyaya ve hai jinakA ullekha saMskRta ke prasiddha vyAkaraNa aSTAdhyAyI meM huA hai| ina pratyayoM meM se kAlidAsa ke nATakoM meM prAkRta ke aNU, Akinac, itac ini, iSThan, kha, khaJ, gha, cha, Thak, ThaJ, Than, Datamac, Datarac, DAmahac, Dhak, DhaJ, tamap, tarap, tal, tIya, thamu, thAldA, matup, mayaT, yat, SyaJ, ra, la, tathA vini ityAdi pratyayoM kA prayoga huA hai| kAlidAsa ne saMskRta ke ina taddhita pratyayoM kA prayoga prAkRta ke niyamAnusAra varNalopa tathA varNa-parivartana karake kiyA hai| dUsare prakAra ke taddhita pratyaya ve haiM jinakA ullekha AcArya hemacandra viracita prAkRta - vyAkaraNa meM huA hai| kAlidAsa ne apane nATakoM meM prAkRta keka, ettia, kera, ttaNa, ttha, do tathA hiM taddhita pratyayoM kA prayoga kiyA hai| inakA ullekha nimnalikhita prakAra se hai - 1. ka (a) pratyaya prAkRta meM svArtha meM illa, ulla, kara, DamayA yam', DAlia', Diam', mayA, ro, la' tathA llo' - ina taddhita pratyayoM kA prayoga hotA hai| kAlidAsa ne apane nATakoM kI prAkRta meM svArtha meM kevala ka taddhita pratyaya kA hI prayoga kiyA hai| ka kA lopa ho jAne para usakI a mAtrA zeSa raha jAtI hai| kAlidAsa ke nATakoM meM nimnalikhita sthaloM para prAkRta ke pratyaya kA prayoga draSTavya hai aGgulIaaM sahi, devIe idaM sippisaAsAdo ANIdaM NAgamuddAsaNAhaM aGgulIaaM / 11 ahaM vi edaM aGgulIaaM 2 devIe uvaNaissam / 13 idaM sappamuddiaM aGgulIaaM / tA ido ahiNNANaM aGgulIa 14 se visajjema | aGgArao jAva aGgArao'5 rAsi via aNuvaGkaM parigamaNaM Na karedi / * rIDara, saMskRta-vibhAga, himAcala pradeza vizvavidyAlaya, zimalA- 171005

Page #69
64 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 kaNNaA guNavade kaNNaA6 paDivAdaNijje tti aaM dAva paDhamo sNkppo| puttao adighore kkhu puttao senAvadiNA nniutto| saccavadIsahido puttao8 me AU mahanto kkhu sNvutto| eso puttao'9 ajjAe saccavadIe hatthe AppaNA nnikkhito| garuaM jANe appaDiAragaruadeg veaNaM kettiaM kAlaM maaNo maM nnissditti| garuaM21 pi virahudukkhaM AsAbaMdho shaavedi| puttaaM esA khu kesariNI tumaM laMghedi jai se puttaaM22 Na muNcesi| muhuttaaM tA paridevaissaM tAva vIsaddhaM muhuttaaM23 / ettha evva dAva muhutta citttth| muhuttoM5 uvavisia parissamaviNodaM karedu ajjo| hatthaaM imaM devappasAdassAvadeseNa sumaNogovidaM karia se hatthaaM26 paavissN| aMgulIaassa uvavaNNo khu aMgulIaassa27 aaamo| puttaassa maM vi kidaviNaassa puttaassa28 lambhajANantaraM saggArohaNeNa avasida-kajjAM vippaoamuha mahArAo smtthissdi| diTThiA piasahI puttaassa29 juvarAasirI pekkhia bhattuNo aviraheNa vdddddi| 2. ettia (Dettia) pratyaya - prAkRta meM idam, kim, yad, tad aura etada se pare atu pratyaya ko parimANArtha meM vikalpa se Dita hone vAle ettia, ettila, aura eddaha Adeza hote haiM tathA etad kA lopa bhI ho jAtA hai|3deg kAlidAsa ne apane nATakoM meM prAkRta ke Uparalikhita parimANArthaka pratyayoM meM se kevala ettia pratyaya kA hI prayoga nimnalikhita sthaloM para kiyA hai - ettio ettio31 meM madivihavo bhavantaM seviduN| ettio32 me mdivihvo| ettio33 bahajaNassa uvdeso|

Page #70
kAlidAsa ke nATakoM meM prayukta prAkRta ke taddhita pratyaya : 65 kettia jANe appaDiAragaruaM veaNaM kettiaM34 kAlaM maaNo maM nnissditti| ettiaM edassa vadassa aaM pahAo jaM ettiaM35 vadadi ajjutto| yaha vi etti ciNtnnijj| ettieNa ettieNa7 ciMtehi dAva pio Na vetti| ettiehiM alaM ettiehi kusumehi| ettiassa aNNahA kahaM so rAesI tArisANi maMtia ettiassa39 kAlassa lehamettaM pi Na visajjedi? 3. kera pratyaya - prAkRta meM (usakA athavA amuka kA - isa artha meM ) idamarthaka pratyaya ke sthAna para kera Adeza hotA hai| kAlidAsa ne apane nATakoM meM kucha hI sthaloM para prAkRta ke isa pratyaya kA prayoga kiyA hai| udAharaNArthaparakeraaM parakeraaMti1 kri| mamakerae mamakerae 2 uDae makkaMDeassa isikumAraassa vaNNacittido mittiAmorao citttthdi| 4. taNa pratyaya - prAkRta meM tva pratyaya ke sthAna para vikalpa se DimA (imA) tathA taNa Adeza hote haiN| ina donoM Adeza yukta pratyayoM meM se kAlidAsa ne apane nATakoM meM prAkRta ke kevala taNa pratyaya kA hI prayoga kiyA hai| nimnalikhita udAharaNa draSTavya haiahirAmattaNaM pekkhadu bhavaM vasantAvadArasUidaM se ahirAmattaNaM4 pmdvnnss| asaMtANataNaM asaMtANataNaM5 vajjiya se Na kiM vi soanniiam| pahANataNaM jai vi evaM taha vi rAapariggaho pahANataNaM 6 uvhrdi| pahuttaNaM kiMtu kevalaM devIe dhAriNIe cittaM rakkhanto attaNo pahuttaNaM 7 Na dsedi| vallahattaNaM mando vo uvaAro jaM parijaNe sajantaM vallahattaNaM Na jaanniiadi| rammattaNaM imassa mittiAmoraassa rammattaNaM 9 dekkha tti bhaNido si|

Page #71
66 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 5. ttha pratyaya - prAkRta meM trap pratyaya ke sthAna para hi, ha tathA ttha Adeza hote haiN|5deg ina pratyayoM meM se kAlidAsa ne apane nATakoM meM prAkRta ke kevala ttha pratyaya kA hI prayoga kiyA hai| udAharaNArthaettha kahaM, ettha51 tkkesi| ettha52 kkhu bhattuNo siismhi| bhaTTA ettha53 pvisdi| jujjai devI ettha54 maannidvvaa| ettha55 tumaM evvaM pmaannN| saccaM aaM ettha56 bahmabandhuNA kido poo| duve vi No ettha57 ppiA uvnndaa| ettha58 piaAriNaM saMbhAvemha raaesiN| jaM ettha59 ahilihidaM taM suNiduM issAmi etthaNoH smbhaaaamdii| ettha61 vA bhve| kiM ettha62 krnnijj| tA bhavidavvadA ettha63 blvdii| alaM ettha64 ghinnaae| ettha65 paoharavitthAraittaaM attaNo jovvaNaM uvaalh| etha6 evva dAva muhuttaaM citttth| ettha67 uvvismh| ettha68 ajja tAdo saMNihido bhve| tattha Na tattha69 khahiadi Na piiadi| 6. do pratyaya - prAkRta meM tas pratyaya ke sthAna para vikalpa se to tathA do Adeza hote haiN| ina donoM Adeza yukta pratyayoM meM se kAlidAsa ne apane nATakoM meM prAkRta ke kevala do pratyaya kA hI prayoga kiyA hai| kucha prayoga draSTavya hai ado avaraM Na jaane| tuma vi ado72 pesaladaraM sAhujaNasussUsAe phalaM paavehi| ado

Page #72
ido kudo kAlidAsa ke nATakoM meM prayukta prAkRta ke taddhita pratyaya ado73 dAva tue divvarasAhilAsiNA jAdaavvadaM gahidam / ado74 varaM Natthi me vaaNam / mevAvihao ado" piadaraM maMtidum / ado76 kkhu piaMvadA si tumaM / ado7 sahIhiM saMdiTThamhi bhattuNo aMgulIaaM daMsaidavvaM tti / ido diTThiI Na desi / ido ido 79 bhavaM / ido ido devo / 0 savvakAlaM ido' evva sotthivA aNamodaehiM kukkhi pUria saMpadaM mAlaviaM siviNAvedi / 2 bhaTTA ido evva dhAvadi / 3 ido ido bhavaM / ido ehi / ido bhave / ido 6 86 gamissam / ido ido ido ido" bhaTTiNI | daav| : 67 1 edu bhavam / ido ido ido bhodI | ido ido dakkhiNantareNa calido sauNihadAso / kudo 12 de dANiM iaM dhIradA / aNNoSNakalahappiANaM mattahatthINaM ekkadarassiM aNijjide kudo uvsmo| kudo vihavo siNiddhassa sahIjaNassa imaM vuttantaM AcakkhiduM / kudo" dANiM ogamidavvaM dolAgharaM paDhamaM gado bhaTTA Na vetti / kudo de aNusao kudo17 edaM /

Page #73
68 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 jado tado jado8 pahudi bhaavado sujjassa uatthANaM kadua paDiNiutto mhaaraao| jado pahudi mama daMsaNapahaM Aado so tavovaNa rakkhidA raaysii| jado00 ekkaM evva No jIvidaM dudhA TThidaM sriirN| tado tado011 tado02 sohaNaM bhve| tado03 ahaM ahilAsapUraittaaM pasAdaM dAvaissaM tti| tado104 jujjadi tti tAe evvaM saMpAdido attho| tado05 kiM dANiM attANa aaaasissN| tado106 kkhu iaM bhaTTadAriAe samavatthA sNvuttaa| tado07 Niattissadi tti| tado tdo| tado09 ahaM gurusAvasaMmUDhahiaA visumaadidevdaanniamaa| tado110 uvaladdhavuttanteNa bhaavadA cavaNeNa ahaM smaaditttthaa| tado11 kiM bhave ? tado12 Arahia taggadeNa ahilAseNa etadavatthamhi sNvuttaa| tado13 se imaM attaNAmaheaakiaM aMgulIaaM dNsehi| asamatthamhi aggado 14 bhavia attANaaM dNsidum| ahaM evva avarAdhA jA paDiUladasaNA bhavia aggado 15 citttthaami| aggado 16 vi mae TThidAe udAsINo mhaaraao| NaM bhavaM aggo 17 me vttttdi| jANe sahI aggado 18 me vaTTadi tti| aggado

Page #74
purado bhavado kAlidAsa ke nATakoM meM prayukta prAkRta ke taddhita pratyaya 112 eso uArUDharAo uabhoakkhamo purado 19 de vttttii| dukkheNa me calaNA puro 120 pavaTTaMti / alaM bhavado 121 dhIraM ujjhia paridevideNaM bhavado122 parideviaM suNia bhujjavatte aNurAasUaA akkharA ahilihia visajjiAI bhave / Natthi bhavado 1 2 3 avarAho / 7. hiM pratyaya - prAkRta meM idam aura etad ko chor3akara anya sarvAdi adanta sarvanAmoM se pare Ane vAle Gi (pratyaya) ko vikalpa se hiM Adeza hotA 124 hai / kAlidAsa ne apane nATakoM meM prAkRta ke hiM pratyaya se yukta rUpoM kA aneka sthaloM para prayoga kiyA hai| kucha udAharaNa draSTavya haiM kahiM kahiM 125 dANiM vo sissaa| kahiM 126 kkhu pahi 127 vi adidveNa bhattuNA hodavvaM / kahiM kahiM 128 Nu kkhu devI have / aha kahiM 129 devii| 130 sahIaNo kahiM saMgIdavAvAraM ujjhia kahiM ? 31 patthidAsi ? kkhu bhave ? tumaM kahiM 1 32 patthido ? kahiM 33 kkhu aNidiTThakAlaNaM gacchIadi ? kahiM 134 kkhu so AvaNNANukampI bhave ? : 69 kahiM 2 3 1235 so mama hiaacoro / kahi 136 gado so raaNu kuMbhIlao / sAraM ujjhi kahiM 137 vA mahAI odarai ? kahi kahiM 38 tue eze maNibaMdhaNukkiNNaNAmahee lAakIe aMgulIae zamAzAdie ?

Page #75
70 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 tahiM tahiM139 paJcavihassa . . . . . .. . .ukkaMNaM vinnodedum| tahi 40 paDhamaM pesido| tahiM141 maMdAiNItIre . . . . . . .. . . me piasahI uvvsii| tahiM142 dIhAuNA avassaM saMbhAvidavvA -tti| Uparalikhita udAharaNoM se spaSTa ho jAtA hai ki yadyapi hemacandrAcArya ne apane prAkRta-vyAkaraNa meM kera, kka, Dikka, eccaya, vva, ika, Naya, Dima, taNa, Della, ittia, Dettia, Dettila, Dedaha, hutaM, Alu, illa, ulla, Ala, vanta, manta, itta, ira, tto, do, hi, ha, ttha, si, siaM, iA, ka, llo, mayA, DamayA, Diam tathA DAlia ityAdi aneka taddhita pratyayoM kA ullekha kiyA hai.43 parantu kAlidAsa ne apane nATakoM meM prAkRta ke inameM se kevala ka, ettia, kera, taNa, ttha, do tathA hiM -ina sAta hI taddhita pratyayoM kA prayoga kiyA hai| sandarbha : svArthe kshc| prAkRta-vyAkaraNama, AcArya hemacandra, bhaNDArakara oNriyanTala risarca insTIcyUTa, pUnA, saMskaraNa, 1980, 2/164. dhruvo mayA ddmyaa| vahI, 2/167. manAko na vA DayaM c| vahIM, 2/169. mishraaddddaaliaH| vahI 2/170. zanaiso ddiam| vahI, 2/168. dhruvo mayA ddmyaa| vahI, 2/167. ro diirghaat| vahI, 2/171. .. 8. vidyutptr-piitaandhaallH| vahI, 2/173. 9. llo nvaikaadvaa| upareH sNvyaane| vahIM, 2/165-166. 10. ka-ga-ca-ja-ta-da-pa-ya-vAM prAyo luk| vahI, 1/177. 11. pANDeya, DaoN. ramAzaGkara, mAlavikAgnimitram, caukhambhA surabhAratI prakAzana, vArANasI, prathama saMskaraNa, 1979, prathamo'GkaH, pR0 7. vahI, pR0 11. 13. vahI, caturtho'GkaH, pR0 117. 14. mizra, yadunandana (vyAkhyAkAra), abhijJAnazAkuntalam, caukhambhA pablizarsa, vArANasI, saMskaraNa, 1999, caturtho'GkaH, pR0 208. & * ;

Page #76
kAlidAsa ke nATakoM meM prayukta prAkRta ke taddhita pratyaya : 71 21 15. mAlavikAgnimitram, tRtIyo'GkaH, pR0 104. 16. abhijJAnazAkuntalam, caturtho'DkaH, pR0 194. 17. mAlavikAgnimitram, paccamo'GkaH, pR0 174. 18. vikramorvazIyam, paccamo'GkaH, pR0 211. 19. vahI, pR0 216. 20. mAlavikAgnimitram, tRtIyo'GkaH, pR0 71. abhijJAnazAkuntalam, caturtho'GkaH, zlokasaMkhyA, 15, pR0 243. 22. vahI, saptamo'GkaH, pR0 438. mAlavikAgnimitram, tRtIyo'GkaH, pR0 72. abhijJAnazAkuntalam, prathamo'Dka: pR0 36. vahI, pR0 49. 26. vahI, tRtIyo'GkaH, pR0 160. 27. vahI, SaSTho'GkaH, pR0 331. 28. tripAThI, rAmAbhilASa (vyAkhyAkAra), vikramorvazIyama, motI lAla banArasI dAsa vArANasI, prathama saMskaraNa, paJcamo'GkaH, pR0 218. 29. vahI, paJcamo'GkaH, pR0 226. 30. idaMkimazca ddettia-ddettil-ddohaaH| prAkRta vyAkaraNam, 2.157. 31. mAlavikAgnimitram dvitIyo'GkaH, pR0 54. vikramorvazIyam, dvitIyo'GkaH, pR0 72. 3. abhijJAnazAkuntalam, caturtho'GkaH, pR0 248. mAlavikAgnimitram, tRtIyo'GkaH, pR0 71. 35. vikramorvazIyam, tRtIyo'GkaH, pR0 119. 36. abhijJAnazAkuntalam, caturtho'Gka, pR0 192. vikramorvazIyam, tRtIyo'GkaH, pR0 121. 38. abhijJAnazAkuntalam, caturtho'GkaH, pR0 196. 39. vahI, pR0 208. 40. idamarthasya kerH| prAkRta-vyAkaraNam, 2/147.

Page #77
72 41. 42. 43. 44. 45. 46. 47. : 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 mAlavikAgnimitram, dvitIyo'GkaH, pR0 54. abhijJAnazAkuntalam, saptamo'GkaH, pR0 441. tvasya DimA-taNau vA / prAkRta-vyAkaraNam, 2 / 154. vikramorvazIyam, dvitIyo'GkaH, pR0 59. vahI, pazcamo'GakaH, pR0 197. mAlavikAgnimitram, prathamo'GkaH, pR0 27. vahI, tRtIyo'GkaH, pR0 62. vahI, caturtho'GkaH, pR0 108. abhijJAnazAkuntalam, saptamo'GkaH, pR0 451. trApo hi-ha- tthA / prAkRta - vyAkaraNam, 2/161. mAlavikAgnimitram, tRtIyo'GkaH, pR0 85. vahI, pR0 86. vahI, pR0 95. vahI, pR0 97. vahI, pR0 100. vahI, caturtho'GkaH, pR0 143. vikramorvazIyam prathamo'GkaH, pR0 27. vahI, pR0 30. vahI, dvitIyo'G, pR0 74. vahI, pR0 78. vahI, pR0 87. vahI, tRtIyo'GkaH, pR0 115. vahI, caturtho'GkaH, pR0 136. vahI, paJcamo'GkaH, pR0 200. abhijJAnazAkuntalam, prathamo'GkaH, pR0 33. vahI, pR0 36. vahI, pR0 49.

Page #78
kAlidAsa ke nATakoM meM prayukta prAkRta ke taddhita pratyaya : 73 68. vahI, pR0 54. 69. vikramorvazIyam, tRtIyo'GkaH, pR0 128. to do taso vaa| prAkRta-vyAkaraNam, 2/160. mAlavikAgnimitram, tRtIyo'GkaH, pR0 62. 72. vhii| 73. vikramorvazIyam, dvitIyo'GkaH, pR0 54. 74. vahI, pR0 66. vahI, tRtIyo'GkaH, pR0 130. 76. abhijJAnazAkuntam, prathamo'GkaH, pR0 36. 77. vahI, saptamo'GkaH, pR0 478. .. 78. mAlavikAgnimitram, prathamo'GkaH, pR0 7. vahI, tRtIyo'GkaH, pR0 68. 80. vahI, caturtho'GkaH, pR0 111. 81. vahI, pR0 138 vahI, pR0 139. 83. vikramorvazIyam, dvitIyo'GkaH, pR0 55. 84. vahI, pR0 82. vahI, pR0 87. vahI, pR0 92. vahI, tRtIyo'GkaH, pR0 105. vahI, pR0 115. vahI, pR0 120. vahI, pR0 131. 91. vahI, paThcamo'GkaH, pR0 200. mAlavikAgnimitram, prathamo'GkaH, pR0 7. 93. vahI, pR0 30. 94. vahIM , tRtIyo'GkaH, pR0 71. 92.

Page #79
74 zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 vahI, pR0 83. vahI, pR0 87. abhijJAnazAkuntalam, caturtho'GkaH, pR0 219. vikramorvazIyam, dvitIyo'GkaH, pR0 43. abhijJAnazAkuntalam, tRtIyo'GkaH, pR0 154. 95. 96. 97. 98. 99. 100. vahI, SaSTho'GkaH, pR0 339. 101. mAlivikAgnimitram, prathamo'GkaH, pR0 9-10, tRtIyo'GkaH, pR0 112. 102. vahI, prathamo'GkaH, pR0 39. 103. vahI, tRtIyo'GkaH, pR0 72. 104. vahI, caturtho'GkaH, pR0 121. 105. vahI, pR0 127. 106. vahI, pacamo'GkaH, pR0 168. 107. vikramorvazIyam, dvitIyo'GkaH, pR0 47. 108. vahI, caturtho'GkaH, pR0, 135, 136. 109. vahI, pR0 193. 110. vahI, pancamo'GkaH, pR0 209. 111. abhijJAnazAkuntalam, prathamo'GkaH, pR0 55. 112 . vahI, tRtIyo'GkaH, pR0 154. 113. vahI, caturtho'GkaH, pR0 251. 114. vikramorvazIyam, dvitIyo'GkaH, pR0 73. 115. vahI, pR0 92. 116. vahI, tRtIyo'GkaH, pR0 115. 117. abhijJAnazAkuntalam, dvitIyo'GkaH, pR0 109. 118. vahI, SaSTho'GkaH, pR0 371. 119. mAlavikAgnimitram, tRtIyo'GkaH, pR0 92. 120. abhijJAnazAkuntalam, caturtho'GkaH, pR0 233. 121. mAlavikAgnimitram, tRtIyo'GkaH, pR0 64.

Page #80
kAlidAsa ke nATakoM meM prayukta prAkRta ke taddhita pratyaya 122. vikramorvazIyam, dvitIyo'GkaH, pR0 73. 123. vahI, pR0 92. 124. na vAnidametado hiN| prAkRta-vyAkaraNam, 3/60. 125. mAlavikAgnimitram prathamo'GkaH, pR0 15. 126. vahI, tRtIyo'GkaH, pR0 72. 127. vahI, pR0 84. 128. vahIM, pacamo'GkaH, pR0 147. 129. vahI, pR0 148. 130. vikramorvazIyam prathamo'GkaH, pR0 24. 139. vahI, dvitIyo'GkaH, pR0 45. 132. vahI, pR0 54. 133. vahI, pR0 64. 134. vahI, pR0 67. 135. vahI, tRtIyo'GkaH, pR0 111. 136. vahI, pazcamo'GkaH, pR0 202. 137. abhijJAnazAkuntalam, tRtIyo'GkaH, pR0 157. 138. vahI, SaSTho'GkaH, pR0 324. 139. vikramorvazIyam, dvitIyo'GkaH, pR0 52. 140. vahI, pR0 64. 141. vahI, caturtho'GkaH, pR0 135. 142. abhijJAnazAkuntalam, dvitIyo'GkaH, pR0 131. 143. prAkRta - vyAkaraNam, 2/147-2/170 75

Page #81
- zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 taMtra darzana meM jJAna kA svarUpa DaoN0 jayazaMkara siMha - jJAna ke sandarbha meM taMtra darzana kA pramukha avadAna yaha hai ki jJAna ko vaha aprayatnazIla tathA svAbhAvika rUpa se kriyAzIla mAnatA hai| advaita vedAnta darzana isa mata ke ThIka viparIta hai| vaha jJAna ko niSkriya mAnatA hai| advaita vedAnta ke anusAra aisI kriyAyeM ho sakatI haiM, jo jJAna kI tarapha hameM unmukha kareM lekina jJAnAvasthA meM hamaloga niSkriya rahate haiN| vastu kA jJAna usake svarUpa se hI hotA hai| hamArA usameM koI avadAna nahI hotA hai| udAharaNa ke lie hama phala ko le sakate haiN| phala kA svAda hama banAte nahIM hai varan usake svarUpAnusAra grahaNa karate haiN| usake svAda kA anubhava karate samaya hama bilkula niSkriya hote haiN| jJAna vastu para nirbhara rahatA hai, lekina kriyA nhiiN| kriyA ke kSetra meM hamaloga bilkula cayana ke lie svataMtra rahate haiN| kriyA puruSa-taMtra hotI hai jabaki jJAna vastu-taMtra hotA hai| tAMtrika dArzanika kahate haiM ki jJAtA jJAna ke kSaNoM meM koI prayAsa nahIM karatA (jaisA ki phala ke miThAsa ke sambandha meM) kintu isakA tAtparya yaha nahIM hai ki jJAna hote samaya hama niSkriya rahate haiN| usa avasthA meM bhI hama kriyAzIla rahate haiM, lekina yaha kriyA anAyAsa-kriyA athavA spanda-kriyA (Spontaneous Activity) hotI hai| spanda vastuta: svataMtra evaM svata: sphUrta kriyA (Frec and Spontaneous Activity) hai| acche kavi yA kalAkAra kI svAbhAvika kalA-prakAzana bhI spanda-kriyA kA hI udAharaNa hai| ziva meM jo zakti (kriyA) hai vaha bhI spandarUpA hai, spanda kI eka khUbI hai| vaha kamI yA apUrNatA kA dyotaka nahIM hai| karma apUrNatA kA dyotaka hai, spanda nahIM hai| taMtra darzana (kAzmIra zaiva darzana) AtmA aura jJAna donoM ko abhinna mAnatA hai| advaita vedAnta darzana ke anusAra bhI jJAna AtmA kA svarUpa hI hai| jisa prakAra prakAza aura prakAzaka alaga-alaga vastu nahIM hai, usI prakAra jJAna aura AtmA alaga-alaga vastu nahIM hai| jJAna AtmA athavA cetanA kA guNa nahIM, apitu svarUpa hai| arthAt cetanatA yA jJAna AtmA kA svAbhAvika dharma hai| ____ taMtra darzana ke anusAra jJAna niSkriya pratIta hotA hai lekina niSkriya nahIM hai| yaha aisI avasthA hotI hai jahA~ para jJAtA icchApUrvaka kriyA nahIM karatA hai, balki jahA~ * darzana evaM dharma vibhAga, kA.hi. vi. vi0, vArANasI

Page #82
taMtra darzana meM jJAna kA svarUpa : 77 jJAna kA artha vastu kA grahaNa karanA hai vahA~ para jJAtA kI kriyA avazya hotI hai| lekina yaha kriyA prayatnahIna tathA svAbhAvika hotI hai| jJAna ko niSkriya mAnane vAle loga dRSTAnta dete haiM ki jisa prakAra candramA kA svarUpa tAlAba meM pratibimbita hotA hai aura pratibimba ke samaya vastu kA svarUpa mana yA cetanA meM pratibimbita hotA hai tathA pratibimbana ke samaya jaise tAlAba niSkriya rahatA hai vaha khuda pratibimba ko pakar3a kara nahIM lAtA hai| ThIka usI prakAra vastu ke jJAna kI avasthA meM cetanA niSkriya rahatI hai| kintu taMtra darzana ke pakSa se yaha bAta kahI jAyegI ki ukta dRSTAnta jJAna para pUrI taraha se lAgU nahI hotA hai| tAlAba pratibimba kA jJAna nahI karatA hai| kintu cetanArUpI tAlAba to pratibimba kA jJAna karatA hai aura jJAna kI prakriyA bhautika pratibimbana mAtra nahIM hai| cetanA pratibimba ko pakar3egI yA samajhegI nahIM to vaha jJAna banegA hI nhiiN| yaha alaga bAta hai ki yaha pakar3anA aicchika karma na hokara cetanA kI svAbhAvika kriyA hai| taMtra darzana ke pakSa se eka dUsarA dRSTAnta diyA jA sakatA hai jo adhika upayukta hai| vaha yaha ki jaba bhojana peTa meM jAtA hai to pAcana kI kriyA apane Apa cAlU ho jAtI hai| pacane kA artha hai ki zarIra usa para kriyA kara rahA hai, kintu hamArI yaha kriyA aicchika nahI hai apitu apane Apa hotI hai, isalie pAcana kI avasthA meM aisA lagatA hai ki hama svayaM kucha nahIM kara rahe haiN| usI prakAra jaba vastu cetanA ke sAmane AtI hai to usako pakar3ane yA pacAne kI kriyA cetanA meM apane Apa hone lagatI hai| jJAna kI prakriyA meM jJAna hone ke bodha kI vyAkhyA jJAna ko niSkriyatA kI avasthA mAnakara nahIM kI jA sktii| jJAna ko niSkriyatA kI avasthA mAnane para jJAna kI kriyA yAntrika, bhautika kriyA ho jAtI hai jo darpaNa meM par3a rahe pratibimba ke samAna kahI jAyegI, jisameM darpaNa ko vastu ke pratibimba kA bodha nahI rhtaa| aisI sthiti meM jJAna kI prakriyA ko cetana kriyA nahIM kahA jA sakatA, jisameM vastu kA bodha rahatA hai| eka prazna uThatA hai ki jJAna vastu ko prakAzita karatA hai, kintu svayaM jJAna kisa prakAra jJAta hotA hai? isake uttara meM taMtra darzana yaha kahatA hai ki jJAna viSaya ke rUpa meM jJAta nahI ho sakatA, kyoMki jJAna sadaiva jJAtA ko hotA hai na ki jJAta ko, arthAt jJAna jJAtA kA bhAga hotA hai| jJAna ko jAnanA jJAtA ko jAnanA hai| jJAtA ko jJAna kA viSaya nahI banAyA jA sakatA hai, kyoMki jJAtA sadaiva jJeya se pUrva rahatA hai| jJAtA viSaya ko jJAna kA viSaya kahanA vadatovyAghAta hai| jJAna kA viSaya jJAna nahIM apitu viSaya ko jAnanA jJAna hai| tAMtrika dArzanika kA kathana hai ki jJAna kursI yA meja ke samAna jJeya nahIM hai, apitu jJAna svayaM prakAza hai| viSaya ko prakAzita karane meM jJAna bhI svayaM prakAzita

Page #83
78 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 hotA hai arthAt jJAna svayaM prakAza hai| prakAza vastu ko prakAzita karatA hai tathA usI samaya svayaM ko bhI usI prakriyA meM prakAzita karatA hai| vastu ke prakAzita hone meM vastu prakAza kA viSaya hai, kyoMki prakAza vastu para par3atA hai lekina svayaM prakAza apanA viSaya nahI hai| 'Izvara pratyabhijJA vimarzanI' meM AtmA ko svayaM prakAza kahA gayA hai usI ke prakAza ke sArA bAhya jagat prakAzita hai| AtmA svayaM apane ko viSaya nahIM banAtA hai| yaha binA apane ko viSaya banAyeM svayaM prakAza rUpa meM jJAta hotA hai| suSuptAvasthA meM bhI AtmA ko jJAna rahatA hai anyathA smRti Adi kaise sambhava hotI? AtmA kA prakAza nitya hai| isameM kisI prakAra kA vyavadhAna nahIM hai| taMtra darzana meM jJAna AtmA kA svarUpa mAnA gayA hai bAhya yA Antarika vastue~ yA jo bhI dikhAI par3a rahe haiM sabhI AtmA se hI prakAzita haiM aura AtmA svayaM prakAza caitanya svarUpa hai| jaina dArzanikoM ke anusAra bhI jIva caitanyamaya hai, jJAna usakA sAkSAt lakSaNa hai| cetanA koI Akasmika guNa nahIM hai,varan jisa prakAra sUrya meM prakAza, candramA meM cA~danI svAbhAvika dharma haiM usI prakAra jIva meM cetanA usakA dharma hai| yahA~ para jaina darzana cArvAka darzana se bahuta dUra ho jAtA hai, kyoMki cArvAka darzana ke anusAra cetanA AtmA kA eka Akasmika guNa hai| jaina dArzanikoM kA mAnanA hai ki jisa prakAra sUraja apane prakAza se dUsarI vastuoM ko prakAzita karane ke sAtha hI vaha apane ko bhI prakAzita karatA hai, usI prakAra jIva/cetanA jJAna ke mAdhyama se dUsaroM ko to prakAzita karatA hI hai, sAtha-sAtha apane ko bhI prakAzavAna karatA hai| yahA~ eka zaMkA ho sakatI hai ki yadi AtmA aura jJAna abhinna hai to una donoM meM kartR-karaNabhAva kaise bana sakatA hai? isakA uttara dete hue 'syAdvAdamaMjarI' meM kahA gayA hai ki jisa prakAra sarpa apane zarIra se apane ko lapeTatA hai usI prakAra AtmA apane se hI apane ko jAnatI hai| vahI AtmA jAnane vAlA hai- kartA hai aura usI AtmA se jAnatA haikaraNa hai| kartA aura karaNa kA yaha sambandha paryAyabheda se hai| AtmA kI hI paryAyeM karaNa hotI haiN| una paryAyoM ko chor3akara dUsarA koI karaNa nahIM hotA hai| ataH AtmA caitanya svarUpa hai| cetanA pUrNa hai, ananta catuSTaya hai| ananta catuSTaya yAnI ananta jJAna, ananta darzana, ananta Ananda aura ananta viiry| phira bhI jaise sUraja ke bAdaloM se AcchAdita hone para prakAza kI upalabdhi nahIM hotI, usI prakAra jIva meM samasta jJAna hote hue bhI karmAdi dvArA utpanna vyavadhAna ke kAraNa jJAna kA abhAva pratIta hotA hai aura manuSya bandhana meM par3a jAtA hai| jaise bAdala ke haTane se sUraja camakane lagatA hai, vaise hI jaba AtmA

Page #84
taMtra darzana meM jJAna kA svarUpa : 79 para se jJAnAvaraNIya, darzanAvaraNIya, vedanIya, mohanIya, Ayu, nAma, gotra, antarAya karmoM kA AvaraNa haTa jAtA hai taba AtmA apane sva-svarUpa meM A jAtI hai| taMtra darzana bhI sabhI bhAratIya darzanoM kI taraha pratyakSa, anumAna, zabda Adi pramANoM kI mAnyatA detA hai kintu taMtra anya darzanoM se bhinna ina sabhI pramANoM ke mUla meM cetanA ko mAnatA hai| taMtra darzana (kAzmIra zaiva darzana ) ke anusAra cetanA hI ina sabhI pramANoM kA AdhAra hai aura cetanA hI ina sabhI pramANoM ko prakAzita karatI hai| isa prakAra cetanA yA citi yathArtha pramANa hai / citi ko ekamAtra yathArtha pramANa pratipAdita karane ke krama meM taMtra darzana ke samakSa sarvaprathama yaha prazna uThatA hai ki yaha kisa prakAra jJAta hotA hai ki pratyakSa jJAna kA yathArtha sAdhana hai| yahA~ zaiva darzana kahatA hai ki hamArI buddhi yA cetanA pratyakSa kI satyatA ko jAna letI hai, arthAt cetanA hI pratyakSa ke mAdhyama se pratyakSa karAtI hai, kyoMki mAtra jJAnendriyoM kA viSaya ke sAtha sannikarSa ho jAnA hI pratyakSa ko pramANa rUpa meM pratiSThita nahI karatA / hamArI cetanA hI jJAnendriya tathA viSaya ke saMyoga dvArA jJAna prApta karatI hai aura vahI pratyakSa ko pramANa rUpa meM pratipAdita karatI hai| Agama pramANa ke viSaya meM kahA gayA hai ki Agama anta: vicAra yA Izvara ke jJAna kI bhASIya abhivyakti hai jo caitanya svarUpa hai, ataH Agama pramANa ke rUpa meM cetanA yA citi hI siddha hai| jaina darzana bhI cetanA arthAt AtmA se hone vAle jJAna ko pratyakSa pramANa mAnatA hai| pratyakSa jJAna ke antargata vaha avadhi, manaH paryava tathA kevalajJAna ko mAnatA hai tathA indriya aura artha ke sannikarSa se utpanna jJAna ko parokSa jJAna ke antargata rakhatA hai / mati aura zruta jJAna parokSa jJAna haiN| jainoM ke anusAra Aptavacana yA zAstroM se prApta jJAna hI Agama yA zruta jJAna hai| bauddha darzana ke anusAra Agama pramANa kA antarbhAva anumAna meM hI antarbhUta hai, kyoMki zabdAdi se sambaddha parokSa artha kA bodha anumAna se hotA hai, jo anumAna kAhI zabdAntara hai| samasta pramANoM meM pratyakSa eka aisA pramANa hai jise sabhI bhAratIya darzanoM ke sampradAyoM ne svIkAra kiyA hai, bhale hI paribhASA evaM svarUpa bheda ko lekara katipaya matavaibhinnatA hai / pratyakSa kA prayoga pramANa aura pramA donoM hI arthoM meM kiyA jAtA hai, ise yathArtha jJAna kA sAdhana evaM sAdhya donoM mAnA jAtA hai| pratyakSa pramANa sabhI pramANoM kA AdhAra hai isalie sabhI pramANoM meM isakA vizeSa mahattva hai| taMtra darzana ke anusAra AtmA athavA cetanA hI jJAnendriyoM kI sahAyatA se pratyakSa tathA vyApti Adi sAdhanoM ke dvArA anumAna karatI hai, kintu sAMkhya darzana meM yaha kArya buddhi dvArA sampAdita honA mAnA gayA hai, na ki sIdhe puruSa athavA AtmA

Page #85
80 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 yA cetanA ke dvArA pratyabhijJA darzana cetanA athavA AtmA ko svayaM pramANita mAnatA) hai| AcArya utpaladeva ne 'Izvara pratyabhijJA vimarzanI' meM kahA hai ki jJAna kI hara prakriyA jJAtA kA pUrva astitva siddha karatI hai| binA jJAtA ke jJAna nahIM ho sktaa| yadi AtmA (cetanA) kA niSedha kiyA jAya to niSedhakartA ke rUpa meM AtmA (cetanA) kA astitva svataH mAnya hogaa| taMtra darzana meM cetanA ke do rUpa mAne gaye haiM- prathama nimnatara cetanA athavA pazujJAna aura dvitIya uccatara cetanA athavA zivajJAna / pazujJAna ke stara para cetanA mala se Abaddha rahatI hai| isalie isa stara para jJAna sImita athavA apUrNa rahatA hai| zivajJAna kA stara cetanA kI uccatara avasthA hai, jahA~ cetanA mala Adi bandhana se sarvathA mukta hai | Agama cetanA kI uccatama avasthA kI abhivyakti hai| zivajJAna prApta yogI athavA muktAtmA svayaM ziva hI hai aura Agama yogiyoM dvArA anukUla kiye gaye tathyoM kA saMgraha hai| ataH taMtra darzana kA mUla maMtra yaha hai ki vastu ke jJAna prApti meM cetanA sakriya rahatI hai| saMvedana pradatta pratyakSAtmaka jJAna jJAna kA rUpa tabhI lete haiM jaba mana kriyAzIla hokara unheM grahaNa karatA hai| ataH jJAna yathArthataH kriyA hai| saMdarbha-sUcI 1. 2 3 4. 5. 6. 7. iyameva ca saMvitsvabhAvatA / Izvara pratyabhijJA vimarzinI, bhAga 1, pR0 32 vahI, pR0 3 prakAzaeva ca AtmA tat na tat kAraka vyApAThAt prmaann| vyApArA'pi nityavat svaprakAza tvaracApi tatra bhAvAt / vahI, pR0 18 sarpa AtmAnamAtmanA veSyati / syAdvAdamaMjarI, pR0 43 Izvara pratyabhijJA vimarzinI, 2/3/2 sarvapramANAnAm pratyakSa pUrvatvAt / nyA0 vA0 tAtparya TIkA, 1-3 kartari jJAtAri svAtmanyAdi siddhe mahezvare / ajaDAtmA niSedha vA siddhi vA vidadhItakaH / / Izvara pratyabhijJA vimarzinI 1.1.2 *

Page #86
zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 jaina darzana evaM yogavAsiSTha meM jJAna kI kramAgata avasthAoM kA vivecana DaoN0 manoja kumAra tivArI* sAdhanA-paddhati meM AdhyAtmika vikAsa yA naitika vikAsa kA apanA eka mahattvapUrNa sthAna hai| cAhe vaha vaidika paddhati ho athavA avaidika, sabhI meM lakSya kI prApti ke lie AdhyAtmika vikAsa kI vibhinna avasthAoM ko svIkAra kiyA gayA hai| AdhyAtmika vikAsa ko vyAvahArika rUpa meM cAritrika vikAsa kI saMjJA se vibhUSita kiyA jA sakatA hai, kyoMki cAritra kI vividha dazAoM ke AdhAra para hI AdhyAtmika vikAsa kI bhUmioM yA avasthAoM kA sahaja rUpa meM anumAna kiyA jAtA hai| jaina darzana meM AdhyAtmika pUrNatA arthAt mokSa kI prApti hI sAdhaka kA lakSya mAnA gayA hai| yadi hama pAribhASika rUpa meM kahanA cAheM to kaha sakate haiM ki AtmA kA svarUpa meM sthita ho jAnA hI AdhyAtmika pUrNatA kI prApti hai| yaha sAdhaka kA parama lakSya bhI hai| sAdhaka ko sva-svarUpa meM sthita hone ke lie sAdhanA kI vibhinna avasthAoM se gujaranA par3atA hai| yadyapi AtmA kA vAstavika svarUpa zuddha jJAnamaya evaM sukhamaya hai| ___ mokSa-prApti ke uttama sAdhana kyA haiM - isa viSaya para matabheda hai, lekina 'yogavAsiSTha' kA spaSTa mata hai ki jJAna ke sivAya mokSa kA koI upAya nahIM hai| vaha jJAna kevala vAcika jJAna nahIM hai, na vaha tarkamAtra hai, balki vaha AcAraniSTha bhI hai| mukti kA anubhava karane vAlA jJAna va usakA anubhava vAstavika honA cAhie, kevala kathana mAtra nhiiN| brahmadRSTi prApta jIva ko usa dRSTi ke anusAra vyavahAra bhI karanA hai| yadi hamArA jIvana hamArI uccatama dRSTi ke anusAra nahIM hai to hamArA jJAna paripakva jJAna nahIM hai| kevala vAda-vivAda aura jIvikA ke lie jo jJAna prApta kiyA jAtA hai, vaha jJAna aisA nahIM hai, jo mokSa pada dilA ske| jJAnI vaha hai jisakA jIvana AdhyAtmika hai| yadi jIvana ko U~cA banAne ke lie jJAna prApta nahIM kiyA, balki kevala nAma, yaza aura jIvikA Adi ke liye brahmajJAna prApta kiyA hai, to aise jJAnI ko 'yogavAsiSTha' meM jJAnI na kahakara 'jJAnabandhu' kahA gayA hai| * aMzakAlika pravaktA, tulanAtmaka dharma evaM darzana vibhAga, saMpUrNAnanda saMskRta vizvavidyAlaya, vArANasI

Page #87
82 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 __ isa jJAna ko pUrNatayA prApta karane ke lie abhyAsa kI AvazyakatA hai| jJAna kA abhyAsa kramaza: hotA hai aura usa krama kA eka hI jIvana meM Arambha aura samApta honA bhI sAdhAraNatayA sambhava nahIM hai| ata: jJAna ko prApta karane aura usako abhyAsa dvArA siddha karane meM aneka janma laga jAte haiN| kitane samaya aura kitane janmoM meM jJAna kI siddhi aura usase jIvanmukti kI prApti hogI yaha pratyeka vyakti ke apane puruSArtha para nirbhara hai| jinameM adhika lagana hotI hai aura jo adhika yatna karate haiM, ve jalda hI parama pada ko prApta kara lete haiN| jaba sAdhaka ko atyanta tIvra vairAgya aura tIvra mumukSA hotI hai taba use kSaNabhara meM mokSa kA anubhava ho jAtA hai| isalie mokSa kI vAsanA hone aura mokSa kA anubhava hone meM kitane samaya kA antara hai, yaha nahIM batAyA jA sktaa| jJAnI aura vidvAn loga kevala isI bAta kA nirNaya kara sakate haiM ki jJAna-mArga kA krama kyA hai, kina-kina sIr3hiyoM para car3hakara jJAna kI siddhi kA icchuka apane dhyeya para pahu~ca sakatA hai| jJAna ke mArga para jo vizeSa kramika avasthAe~ AtI haiM unheM 'yogavAsiSTha' meM bhUmiyA~ athavA bhUmikAyeM kahA gayA hai| jaina darzana ne inakA nAma guNasthAna rakhA hai, to pAtaJjalayoga meM yoga ke aMga nAma se vibhUSita kiyA hai| jaina darzana ke anusAra caudaha (14) guNasthAna haiM, bauddhoM ke anusAra dasa bhUmiyA~ haiM, pataJjali ke anusAra yoga ke ATha aMga haiN| 'yogavAsiSTha' ne jJAna kI sAta bhUmikAoM ko svIkAra kiyA hai| hama yahA~ para jaina darzana ke caudaha guNasthAnoM evaM 'yogavAsiSTha' kI sAta bhUmikAoM kA vivecana kreNge| jaina paramparA meM AdhyAtmika vikAsa-krama kI caudaha avasthAe~ mAnI gayI haiM jinheM caudaha gaNasthAna ke nAma se jAnA jAtA hai| Atmika guNoM ke vikAsa kI kramika avasthAoM ko guNasthAna kahate haiN| guNasthAna jaina cAritra vikAsa kI caudaha sIr3hiyA~ haiN| sAdhaka ko inhIM sIr3hiyoM se car3hanA-utaranA par3atA hai| AtmA kI vikAsaprakriyA meM utthAna-patana kA honA svAbhAvika hai| Atmazakti kI vikasita aura avikasita avasthA ko hI jaina paramparA meM guNasthAna kahA gayA hai| caudaha guNasthAna isa prakAra haiM - (1) mithyAtva (2) sAsvAdana (3) mizradRSTi (4) avirata samyakdRSTi (5) deza-virati samyak-dRSTi (6) pramattasaMyata (7) apramattasaMyata (8) apUrvakaraNa (9) anivRttikaraNa (10) sUkSmasamparAya (11) upazAntamoha (12) kSINamoha (13) sayoga kevalI aura (14) ayoga kevlii| prathama se caturtha gaNasthAna taka kA krama darzana kI avasthAoM ko prakaTa karatA hai, jabaki pA~cave se bArahaveM gaNasthAna taka kA vikAsa-krama samyak-cAritra se sambandhita hai| terahavA~ evaM caudahavA~ guNasthAna AdhyAtmika pUrNatA kA dyotaka hai|

Page #88
jaina darzana evaM yogavAsiSTha meM jJAna kI kramAgata avasthAoM 1. mithyAtva guNasthAna isa avasthA meM AtmA yathArtha jJAna aura satyAnubhUti se vaMcita rahatI hai| yaha AtmA kI ajJAnamaya avasthA hai| isameM moha kI prabalatama sthiti hone ke kAraNa vyakti kI AdhyAtmika sthiti bilkula girI huI hotI hai, kyoMki prANI yathArthabodha ke abhAva meM bAhya padArthoM se sukhoM kI prApti kI kAmanA karatA hai| mithyAdRSTi guNasthAna meM AtmA aikAntika dhAraNAoM, viparIta dhAraNAoM, vainayikatA (rUr3ha paramparAoM), saMzaya aura ajJAna se yukta rahatI hai, ' jisake kAraNa usako yathArtha dRSTikoNa usI prakAra arucikara lagatA hai jisa prakAra jvara se pIr3ita vyakti ko bhojn|' hama aikAntika dRSTikoNa yA pAkSika vyAmoha ke kAraNa AtmA ke yathArtha svarUpa ko dekha nahIM pAte haiN| ataH jaba vyakti aikAntika dRSTikoNa kA tyAga kara detA hai to yathArtha dRSTikoNavAlA kahalAne lagatA hai| jaisA ki paM0 sukhalAla jI saMghavI ne kahA hai ki prathama guNasthAna meM rahane vAlI aisI aneka AtmAe~ hotI haiM, jo rAga-dveSa ke tIvratama vega ko thor3A-sA dabAye hue hotI haiN| ve yadyapi AdhyAtmika lakSya ke prati sarvadA anukUlagAmI nahIM hotIM, to bhI unakA bodha va cAritra anya avikasita AtmAoM kI apekSA acchA hI hotA hai| yadyapi aisI AtmAoM kI avasthA AdhyAtmika dRSTi se sarvathA Atmonmukha na hone ke kAraNa mithyA dRSTi, viparIta dRSTi yA asat-dRSTi kahalAtI haiM, tathApi ve sat-dRSTi ke samIpa le jAnevAlI hone ke kAraNa upAdeya mAnI gayI haiN| ataH kahA jA sakatA hai ki isa guNasthAna kA mukhya lakSaNa mithyAdarzana hai| - : 83 2. sAsvAdana guNasthAna sAsvAdana guNasthAna ko krama kI apekSA se vikAsazIla kahA jA sakatA hai, lekina yaha guNasthAna AtmA kI patanonmukha avasthA kA dyotaka hai| mithyAdRSTi vyakti ko moha kA prabhAva kama hone para jaba kucha kSaNoM ke lie samyaktva arthAt yathArthatA kI kSaNika anubhUti hotI hai, taba use sAsvAdana samyak dRSTi ke nAma se abhihita kiyA jAtA hai| jisa prakAra khAnA khAne ke bAda vamana hone para vamita vastu kA eka vizeSa prakAra kA AsvAdana hotA hai, usI prakAra yathArtha bodha ho jAne para mohAsakti ke kAraNa jaba punaH ayathArthatA kA grahaNa hotA hai taba use grahaNa karane ke pUrva thor3e samaya ke lie usa yathArthatA kA eka viziSTa prakAra kA anubhava banA rahatA hai| yahI sAsvAdana guNasthAna kahalAtA hai| isa guNasthAna meM koI bhI AtmA prathama guNasthAna se hokara nahIM AtI, balki Upara kI zreNiyoM se patita hokara jaba prathama guNasthAna kI ora jAtI hai taba isa dvitIya guNasthAna kI avasthA se gujaratI hai| isakA kAla ati alpa hotA hai| jisa prakAra phala ko vRkSa se TUTakara pRthvI para pahu~cane meM jo samaya lagatA hai, usI prakAra AtmA kI girAvaTa meM jo samaya lagatA hai vahI samayAvadhi sAsvAdana guNasthAna ke nAma se jAnI jAtI hai|

Page #89
84 1: zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 3. mizra guNasthAna - yaha guNasthAna AtmA kI vaha avasthA hai jisameM na kevala samyak - dRSTi hotI hai aura na kevala mithyA dRsstti| isa avasthA meM sAdhaka satyaasatya, zubhAzubha meM bheda nahIM kara pAne kAraNa anirNaya evaM anizcaya kI sthiti meM rahatA hai| isa guNasthAna meM AtmA prathama guNasthAna se vikasita hokara nahIM AtI hai, balki caturtha guNasthAna se patita hokara prathama guNasthAna ko prApta karane ke lie isa avasthA se gujarakara jAtI hai, parantu yaha bhI nahIM kahA jA sakatA ki AtmAe~ tRtIya guNasthAna meM vikasita hokara A hI nahIM sakatI, balki prApta kara sakatI haiN| jo AtmAe~ caturtha guNasthAna meM yathArtha kA bodha karake punaH patita hokara prathama guNasthAna ko prApta karatI haiM, ve hIM AtmAe~ apanI utkrAnti kAla meM prathama guNasthAna se sIdhe tRtIya guNasthAna meM AtI haiM, lekina jina AtmAoM ne kabhI samyaktva kA sparza nahIM kiyA hai, ve apane vikAsa meM prathama guNasthAna se sIdhe caturtha guNasthAna meM AtI haiN| isa prakAra mizra guNasthAna jIvana ke saMgharSa kI avasthA kA dyotaka hai| isa guNasthAna kI sabase mahattvapUrNa vizeSatA hai ki isa avasthA meM mRtyu nahIM hotI hai| isa sandarbha meM AcArya nemIcandra kA kahanA hai ki mRtyu usI sthiti meM sambhava hotI hai, jisameM bhAvI Ayukarma kA bandha nahIM hotA, ataH mRtyu bhI nahIM ho sktii| 4. avirata samyak dRSTi guNasthAna isa avasthA meM sAdhaka ko yathArthatA kA bodha ho jAtA hai| usakA dRSTikoNa samyak hotA hai, phira bhI usakA AcaraNa naitika nahIM hotA / usakA jJAnAtmaka pakSa samyak hone para bhI AcaraNAtmaka pakSa asamyak hotA hai| vaha azubha ko azubha mAnatA hai, lekina azubha ke AcaraNa se baca nahIM paataa| aisA isalie hotA hai ki isa avasthA meM vAsanAoM ko AMzika rUpa se kSaya kiyA jAtA hai aura AMzika rUpa se dabAyA jAtA hai| dabI huI vAsanA punaH prakaTa hokara AtmA ko yathArthatA kI ora agrasara kara detI hai / 'mahAbhArata' meM aisA caritra hameM bhISma pitAmaha kA milatA hai jo kauravoM ke pakSa ko anyAyayukta, anucita aura pANDavoM ke pakSa ko nyAyapUrNa aura ucita mAnate hue bhI kauravoM ke pakSa meM hI rahane ko vivaza hai| jaina vicAra isI ko avirata samyakadRSTi kahatA hai| 5. dezavirati samyak - dRSTi guNasthAna- yaha vikAsa kI pA~cavI zreNI hai, isa avasthA meM vAsanAoM evaM kaSAyoM para AMzika niyaMtraNa kI kSamatA kA vikAsa honA zurU ho jAtA hai| naitika AcaraNa kI dRSTi se yaha prathama stara hI hai / dezavirati kA artha hai - vAsanAmaya jIvana se AMzika rUpa se nivRtti / hiMsA, jhUTha, parastrIgamana Adi azubhAcAra tathA krodha, lobha, mohAdi kaSAyoM se AMzika rUpa se virata honA hI dezavirati hai / isa avasthA kA sAdhaka sAdhanA-patha para phisalatA to hai lekina usameM sambhalane kI bhI kSamatA hotI hai|

Page #90
jaina darzana evaM yogavAsiSTha meM jJAna kI kramAgata avasthAoM ... : 85 6. pramattasaMyata guNasthAna - isa avasthA meM vaha pUrNatayA samyaka-cAritra kI ArAdhanA prArambha kara detA hai| usakA vrata aNuvrata na kahalAkara mahAvrata kahalAtA hai| sAdhaka apanI AdhyAtmika paristhiti ke anusAra isa bhUmikA se nIce gira sakatA hai aura Upara car3ha sakatA hai| jaba-jaba sAdhaka kaSAyAdi pramAdoM para adhikAra kara letA hai taba-taba vaha Upara kI zreNI meM calA jAtA hai aura jaba-jaba kaSAyAdi pramAda usa para hAvI hote haiM taba-taba vaha Age kI zreNI se vicalita hokara pana: isa zreNI meM A jAtA hai| vastutaH yaha una sAdhakoM kA vizrAnti sthala hai jo sAdhanA-patha para pragati to karanA cAhate haiM, lekina yatheSTa zakti ke abhAva meM Age bar3ha nahIM paate| isa avasthA meM Atma-kalyANa ke sAtha loka-kalyANa kI bhAvanA aura tadanukUla pravRtti bhI hotI hai| 7. apramattasaMyatta guNasthAna - isa avasthA meM sAdhaka vyakta-avyakta sampUrNa pramAdAdi doSoM se rahita hokara AtmasAdhanA meM lIna rahatA hai| lekina pramAdajanya vAsanAe~ bIca-bIca meM sAdhaka kA dhyAna vicalita karatI rahatI haiN| isa kAraNa se sAdhaka kI naiyA chaThaveM aura sAtaveM guNasthAna ke bIca meM DolAyamAna rahatI hai| yaha guNasthAna naitikatA aura anaitikatA ke madhya hone vAle saMgharSa kI pUrva taiyArI kA sthAna hai| 8. apUrvakaraNa guNasthAna - yaha avasthA AtmaguNa-zuddhi athavA lAbha kI avasthA hai, kyoMki isa avasthA meM sAdhaka kA cAritrabala vizeSa balavAna hotA hai aura vaha pramAda evaM apramAda ke isa saMgharSa meM vijayI banakara vizeSa sthAyI apramatta avasthA ko prApta kara letA hai, phalata: use eka aisI zakti kI prApti hotI hai jisase vaha zeSa bace hue mohAsakti ko bhI naSTa kara sakatA hai| yadyapi jaina darzana niyati aura puruSArtha ke siddhAntoM ke saMdarbha meM aikAntika dRSTikoNa nahIM apanAtA hai, phira bhI yadi puruSArtha aura niyati ke prAdhAnya kI dRSTi se guNasthAna siddhAnta para vicAra kiyA jAya to prathama se sAtaveM guNasthAna taka kI sAta zreNiyoM meM niyati kI pradhAnatA pratIta hotI hai aura AThaveM se caudahaveM guNasthAna taka kI sAta zreNiyoM meM puruSArtha kA prAdhAnya pratIta hotA hai| AThaveM guNasthAna se apUrvakaraNa kI prakriyA ke dvArA AtmA karmoM para zAsana karatI hai| prANi-vikAsa kI caudaha zreNiyoM meM prathama sAta zreNiyoM taka anAtma kA Atma para adhizAsana hotA hai aura aMtima sAta zreNiyoM meM Atma kA anAtma para adhizAsana hotA hai| 9. anivRttikaraNa guNasthAna - dRSTa, zruta athavA bhukta viSayoM kI AkAMkSA kA abhAva hone ke kAraNa naveM guNasthAna meM adhyavasAyoM kI viSayAbhimukhatA

Page #91
86 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 nahIM hotI arthAt bhAva punaH viSaya kI ora nahIM lauttte| AdhyAtmika vikAsa ke krama meM gatizIla sAdhaka jaba kaSAyoM meM kevala bIjarUpa sUkSma lobha chor3akara zeSa sabhI kaSAyoM kA kSaya yA upazamana kara detA hai, usake kAma Adi vAsanAtmaka bhAva bhI samUla naSTa ho jAte haiM, taba AdhyAtmika vikAsa kI yaha avasthA prApta hotI hai| 10. sUkSmasamparAya guNasthAna - mohanIyakarma kI 28 karma-prakRtiyoM meM se 27 karma-prakRtiyoM ke kSaya yA upazama ho jAne para jaba mAtra saMjvalana lobha zeSa raha jAtA hai taba sAdhaka isa guNasthAna meM pahu~catA hai| AdhyAtmika patana ke kAraNoM meM mAtra sUkSma lobha ke zeSa rahane ke kAraNa hI isa guNasthAna kA nAma sUkSmasamparAya hai| 11. upazAntamoha guNasthAna - AdhyAtmika vikAsa kI isa avasthA meM sAdhaka upazama-vidhi dvArA kaSAyoM ko dabAkara hI praveza karatA hai| jo sAdhaka isa vidhi dvArA Age bar3hate haiM, unake patana kI sambhAvanA nizcita rahatI hai| 'gommaTasAra' meM kahA gayA hai ki jisa prakAra zarada Rtu meM sarovara kA pAnI miTTI ke nIce baiTha jAne se svaccha dikhAI par3atA hai, lekina usakI nirmalatA sthAyI nahIM hotI, miTTI ke kAraNa samaya Ane para puna: malina ho jAtA hai, usI prakAra jo AtmAe~ miTTI ke samAna karmajala ke daba jAne se naitika pragati evaM Atmazuddhi kI isa avasthA ko prApta karatI haiM ve eka samayAvadhi ke pazcAt punaH patita ho jAtI haiN| yahI kAraNa hai ki upazama-vidhi ke dvArA AdhyAtmika vikAsa karane vAlA sAdhaka sAdhanA ke mArga meM ucca stara para pahu~cakara bhI patita ho jAtA hai| 12. kSINamoha guNasthAna - isa avasthA meM sAdhaka kSAyika vidhi ke dvArA dasaveM guNasthAna se sIdhe bArahaveM guNasthAna meM A jAtA hai| yaha naitika vikAsa kI pUrNa avasthA hai| usake jIvana meM naitikatA aura anaitikatA ke madhya hone vAle saMgharSa sadaiva ke lie samApta ho jAte haiM, kyoMki saMgharSa ke kAraNarUpa koI bhI vAsanA zeSa nahIM rhtii| gyArahaveM guNasthAna kI apekSA bArahaveM guNasthAna kI yahI vizeSatA hai ki vikAsa kI bhUmi meM sAdhaka ke patana kI koI sambhAvanA nahIM rahatI hai| 13. sayogakevalI guNasthAna - jaina darzana meM kAyika, vAcika aura mAnasika vyApAra ko 'yoga' saMjJA se vibhUSita kiyA gayA hai aura ina yogoM ke astitva ke kAraNa hI isa avasthA ko sayogakevalI guNasthAna kahA gayA hai| isa guNasthAna meM Ane vAlA sAdhaka, sAdhaka kI zreNI meM nahIM raha jAtA aura na hI use siddha hI kahA jA sakatA hai, kyoMki usakI AdhyAtmika pUrNatA meM kucha kamI rahatI

Page #92
jaina darzana evaM yogavAsiSTha meM jJAna kI kramAgata avasthAoM hai| hai| aSTa karmoM meM se cAra ghAtIya karma to kSaya kara cuke hote haiM lekina cAra aghAtIya karma - Ayu, nAma, gotra aura vedanIya karmoM ke astitva ke bane rahane ke kAraNa AtmA deha se apane sambandha kA parityAga nahIM kara pAtI hai| ise sadehamukti yA jIvanmukti bhI kahate haiM / jaina paramparA meM isa avasthA ko arhat, sarvajJa, kevalI Adi nAmo se vibhUSita kiyA gayA hai| : 87 taba 14. ayogakevalI guNasthAna - sayogakevalI guNasthAna meM sthita sAdhaka AdhyAtmika pUrNatA ko prApta to kara letA hai, lekina AtmA kA zarIra ke sAtha sambandha banA rahatA hai| sayogakevalI jaba apane zarIra se mukti pAne ke lie vizuddha dhyAna kA Azraya lekara mAnasika, vAcika evaM kAyika vyApAroM ko sarvathA roka detA hai, vaha AdhyAtmika vikAsa kI parAkASThA para pahu~ca jAtA hai| AtmA kI isI avasthA kA nAma ayogakevalI guNasthAna hai| isa avasthA meM kAyika, vAcika aura mAnasika vyApAra kA pUrNataH nirodha ho jAtA hai| yaha cAritra - vikAsa yA adhyAtma - vikAsa kI caramAvasthA hai| AtmA utkRSTatama zukladhyAna dvArA sumeru parvata kI taraha niSprakampa sthiti ko prApta kara anta meM dehatyAgapUrvaka siddhAvasthA ko prApta hotI hai| ise jaina darzana meM mokSa, nirvANa, zivapada evaM nirguNa brahma sthiti kahA gayA hai|" aba hama 'yogavAsiSTha' meM pratipAdita jJAna kI sAta bhUmikAoM para vicAra kreNge| lekina isa para vicAra karane se pahale isI grantha meM pratipAdita ajJAna kI sAta bhUmikAoM kA ullekha karanA bhI Avazyaka hai| AtmasvarUpa meM anAdikAla se ajJAna kA Aropa hai| ajJAna kI sAta bhUmikAe~ isa prakAra haiM - 1. bIja jAgrat 2. jAgrat 3. mahAjAgrat 4. jAgrat - svapna aura 6. suSupti / 1. bIja jAgrat - sRSTi ke Adi meM cinmaya paramAtmA se jo prathama nAmanirdeza rahita evaM vizuddha vyaSTi cetana prakaTa hotA hai, vaha bhaviSya meM honevAle jIvAdi nAmoM se pukArA jA sakatA hai aura jisameM jAgrat avasthA kA anubhava bIjarUpa se sthita hotA hai, use bIjajAgrat kahate haiN| 2. jAgrat navajAta bIja jAgrat ke pazcAt yaha jJAna ki 'yaha maiM hU~', 'yaha merA hai' jAgrat kahalAtA hai / isameM pUrvakAla kI koI smRti nahIM hotI / - 3. mahAjAgrat - pUrva janmoM me udaya huA aura dRr3hatA ko prApta huA yaha jJAna ki 'yaha maiM hU~' aura 'yaha merA hai', mahAjAgrat kahalAtA hai| jaise brAhmaNa Adi jAtiyoM meM utpanna hue logoM meM se kisI-kisI vyakti kA janmAntara ke abhyAsa se apane varNoMcita karmoM meM vizeSa Agraha aura naipuNya dekhA jAtA hai, sabameM aisI bAta

Page #93
88 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 nahIM pAyI jAtI hai| ataH isa janma ke yA janmAntara ke dRr3ha abhyAsa se dRr3hatA ko prApta huI jo pUrvokta jAgrat pratIti hai, usI ko mahAjAgrat kahA gayA hai| 4. jAgratsvapna - jAgrat avasthA kA dRr3ha yA adRr3ha jo sarvathA tanmayAtmaka manorAjya hai, isI ko 'jAgratsvapna' kahate haiN| vaha kaI prakAra kA hotA hai - jaise eka candramA kI jagaha do candramA kA darzana, sIpI ke sthAna para cA~dI kI pratIti aura mRgatRSNAdi kA bhAna / pracalita bhASA meM isa prakAra ke jJAna ko bhrama kahate haiN| isakA udaya kalpanA dvArA jAgrat dazA meM hotA hai isalie isakA nAma jAgrat svapna hai| 5. svapna - mahAjAgrat avasthA ke antargata nidrA ke samaya anubhava kiye hue viSaya ke prati jAgane para jaba isa prakAra kA bhAva ho ki yaha viSaya asatya hai aura isakA anubhava mujhe alpa samaya ke liye hI huA thA, usa jJAna kA nAma svapna hai| 6. svapnajAgrat - jaba adhika samaya taka jAgrat avasthA ke sthUla viSayoM aura sthUla deha kA anubhava na ho to svapna hI jAgrata ke samAna hokara mahAjAgratasA mAlUma par3ane lagatA hai / sthUla zarIra ke rahate hue athavA na rahate hue jaba isa prakAra kA anubhava hotA hai to use svapna jAgrata kahate haiN| 7. suSupti - pUrvokta chaH avasthAoM kA parityAga karane para jo jIva kI jar3a avasthA hai, vahI bhAvI duHkhoM kA bodha karAnevAle bIjarUpa ajJAna se sampanna suSupti hai| isa avasthA meM saMsAra ke tRNa, miTTI, patthara Adi saba hI padArtha atyanta sUkSma rUpa se vartamAna rahate haiN| isa prakAra se ye sAta prakAra kI ajJAna kI bhUmikAyeM haiM jo nAnA prakAra ke vikAroM tathA lokAntara-bhedoM se yukta hone ke kAraNa nindya evaM tyAjya batAyI gayI haiN| ajJAna ko naSTa kara Atmatattva kA bodha karAnevAlI jJAna kI sAta bhUmikAyeM haiN| mukti ina bhUmikAoM se pare hai| mokSa aura satya kA jJAna ye donoM paryAyavAcI zabda haiN| jisako satya kA jJAna ho gayA hai vaha jIva phira janma nahIM letA / jJAna kI sAta bhUmikAyeM isa prakAra haiM - zubhecchA, vicAraNA, tanumAnasA, sattvApatti, asaMsakti, padArthabhAvanI aura turygaa| inake anta meM mukti hai jisako prApta karake zoka nahIM rhtaa| ina bhUmikAoM kA varNana isa prakAra hai - 1. zubhecchA - vairAgya utpanna hone para isa prakAra kI icchA ki maiM ajJAnI kyoM rahU~, kyoM na zAstra aura sajjanoM kI sahAyatA se satya ko jAnU~ zubhecchA kahalAtI hai| zAstra - niSiddha karmoM kA mana, vANI aura zarIra se tyAga, niSkAma yajJa, dAna Adi anuSThAna se utpanna saMnyAsa, muktiparyanta rahane vAlI zravaNa Adi meM pravRtti ke ke

Page #94
jaina darzana evaM yogavAsiSTha meM jJAna kI kramAgata avasthAoM ... : 89 phalasvarUpa Atma-sAkSAtkAra kI utkaTa icchA hI jJAna kI pahalI bhUmikA hai| isa bhUmikA ko 'zravaNa' bhUmikA bhI kahate haiN| 2. vicAraNA - zAstroM ke adhyayana, manana, satpuruSoM ke saMga tathA vivekavairAgyapUrNa sadAcAra meM pravRtti kA nAma vicAraNA hai| dUsare zabdoM meM satpuruSoM ke saMga, sevA evaM AjJApAlana, sat-zAstroM ke adhyayana-manana se, tathA daivI sampadArUpa sadguNa-sadAcAra ke sevana se utpanna huA viveka hI 'vicAraNA' hai| bhAva yaha hai ki sat-asat aura nitya-anitya vastu ke vivecana kA nAma viveka hai| viveka inako pRthak kara detA hai| saba avasthAoM meM aura pratyeka vastu meM pratikSaNa AtmA aura anAtmA kA vizleSaNa karate-karate yaha viveka siddha hotA hai| uparyukta viveka ke dvArA jaba sat-asat aura nitya-anitya kA pRthakkaraNa ho jAtA hai, taba asat aura anitya se Asakti haTa jAtI hai aura isa prakAra ihaloka aura paraloka ke sampUrNa padArthoM aura karmoM meM kAmanA aura Asakti kA na rahanA hI 'vairAgya' hai| maharSi pataMjali ne kahA hai - dRSTAnuavikaviSayavitRSNasya vazIkArasaMjJA vairAgyam (yogadarzana 1/15) / isa prakAra viveka-vairAgya ho jAne para sAdhaka kA citta nirmala ho jAtA hai| usameM kSamA, saralatA, pavitratA tathA priya-apriya kI prApti meM samatA Adi guNa Ane lagate haiN| prathama bhUmikA meM zravaNa kiye hue mahAvAkyoM (tattvamasi, ahaMbrahmAsmi Adi) kA nirantara manana aura cintana karanA pradhAna hone ke kAraNa hI isa dUsarI bhUmikA ko 'vicAraNA' kahA gayA hai| ise 'manana' bhUmikA bhI kahA jAtA hai| 3. tanumAnasA - uparyukta zubhecchA aura vicAraNA ke dvArA indriyoM ke viSaya bhogoM meM Asakti kA abhAva honA aura anAsakta ho saMsAra meM vicaraNa karanA tanumAnasA kahalAtA hai|11 abhiprAya yaha hai ki uparyukta kAmanA, Asakti aura mamatA ke abhAva se, satpuruSoM ke saMga aura sat-zAstroM ke abhyAsa se tathA vivekavairAgyapUrvaka nididhyAsana-dhyAna ke sAdhana se sAdhaka kI buddhi tIkSNa ho jAtI hai tathA usakA mana zuddha, nirmala, sUkSma aura ekAgra ho jAtA hai, jisase use sUkSmAtisUkSma paramAtmatattva ko grahaNa karane kI yogyatA anAyAsa hI prApta ho jAtI hai| ise 'nididhyAsana' bhUmikA bhI kahA jA sakatA hai| ___ ye tInoM bhUmikAe~ sAdhanarUpa haiN| inameM saMsAra se kucha sambandha rahatA hai, ata: yahA~ taka sAdhaka kI 'jAgrat-avasthA' mAnI gaI hai| 4. sattvApatti - uparyukta tInoM bhUmikAoM ke abhyAsa se bAhya viSayoM meM saMskAra na rahane ke kAraNa citta meM atyanta virakti hone se mAyA, mAyA ke kArya aura

Page #95
90 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 tInoM avasthAoM se zodhita, sabake AdhAra sanmAtrarUpa AtmA meM dUdha meM jala ke samAna jJAna, jJAtA, jJeyabhAva ke vinAza se sAkSAtkAraparyanta nirvikalpaka samAdhirUpa sthiti sattvApati hai|12 isa bhUmikA meM mana paramAtmasattvarUpa meM sthita hone se jIva brahmavit kahalAtA hai| isI ko 'gItA' meM nirvANa/brahma kI prApti kahA gayA hai - jo anta:karaNa meM sukha kA anubhava karatA hai, jo karmaTha hai aura anta:karaNa meM hI ramaNa karatA hai tathA jisakA lakSya antarmukha hotA hai vaha sacamuca pUrNa yogI hai| vaha parabrahma meM mukti pAtA hai aura antatogatvA brahma ko prApta hotA hai|13|| ___jisa prakAra sArI nadiyA~ bahatI huI apane nAma-rUpa ko chor3akara samudra meM vilina ho jAtI haiM, usI prakAra jJAnI mahAtmA nAmarUpa se rahita hokara parama divya puruSa parAtpara paramAtmA ko prApta ho jAte haiM, usI meM vilIna ho jAte haiN|14 jaba sAdhaka ko parabrahma kA yathArtha jJAna ho jAtA hai, taba vaha brahma hI ho jAtA hai - brahma veda brahmaiva bhvti| (muNDakopaniSad 3/2/9) - isa cauthI avasthA meM pahu~ce hue puruSa ko brahmavit - brahmavettA kahA jAtA hai aura vaha lauTakara nahIM aataa| isameM vaha jJAnI mahAtmA ke anta:karaNa meM svapnavat bhAsita hotA hai, isaliye yaha usake antaHkaraNa kI 'svapnAvasthA' mAnI jAtI hai| zrI yAjJavaklyajI, rAjA azvapati aura janaka Adi isa bhUmikA meM pahuMce hue mAne gaye haiN| 5. asaMsakti - jaba pUrvokta cAroM ke siddha ho jAne ke kAraNa sAMsArika viSayoM ke prati asaMsakti hone para sattA ke prakAza meM mana sthira ho jAe taba use asaMsakti kahate haiN| bAhyAbhyantara sabhI viSaya-saMskAroM se atyanta asambandha rUpa samAdhiparipAka se citta meM niratizayAnanda, nityAparokSa, brahmAtmabhAvasAkSAtkAra rUpa camatkAra utpanna hone se aisI pA~cavI jJAnabhUmi asaMsakti nAma se jAnI jAtI hai|15 ___ parama vairAgya aura parama uparati ke kAraNa usa brahma-prApta jJAnI mahAtmA kA isa saMsAra aura zarIra se atyanta sambandha-viccheda ho jAtA hai| aise puruSa kA saMsAra se koI bhI prayojana nahIM rhtaa| vaha karma karane yA na karane ke liye bAdhya nahIM hai| 'gItA' meM bhagavAna ne kahA hai - svarUpasiddha vyakti ke lie na to apane niyata karmoM ko karane kI AvazyakatA raha jAtI hai aura na aisA karma na karane kA koI kAraNa hI rahatA hai| use kisI anya jIva para nirbhara rahane kI AvazyakatA bhI nahIM raha jAtI hai| phira bhI usa jJAnI mahAtmA puruSa ke sampUrNa karma zAstrasammata aura kAmanA evaM saMkalpa se zUnya hote haiN| isa prakAra jisake samasta karma jJAnarUpa agni ke dvArA

Page #96
jaina darzana evaM yogavAsiSTha meM jJAna kI kramAgata avasthAoM : 91 bhasma ho gaye haiM, usa mahApuruSa ko jJAnIjana bhI paMDita kahate haiM / 17 zrI bharata jI isa pA~cavI bhUmikA meM sthita mAne jA sakate haiN| 6. padArthAbhAvanI - pA~cavIM bhUmikA ke pazcAt jaba vaha brahmaprApta puruSa chaThI bhUmikA meM praveza karatA hai, taba usakI nitya samAdhi rahatI hai| isake kAraNa usake dvArA koI bhI kriyA nahIM hotii| usake antaHkaraNa meM zarIra aura saMsAra ke sampUrNa padArthoM kA atyanta abhAva- sA ho jAtA hai| use saMsAra kA aura zarIra ke bAhara-bhItara kA bilkula jJAna nahIM rahatA, kevala zvAsa Ate-jAte haiN| isaliye isa bhUmikA ko padArthAbhAvanI kahate haiN|18 jaise gAr3ha suSupti meM sthita puruSa ko bAhara-bhItara ke padArthoM kA jJAna bilkula nahIM rahatA hai, vaise hI isako bhI jJAna nahIM rahatA hai| ataH usa puruSa kI isa avasthA ko 'gAr3ha suSupti avasthA' bhI kahA jA sakatA hai| kintu gAr3ha suSupti meM sthita puruSa ajJAna ke kAraNa mAyA meM vilina ho jAtA hai| ataH usakI sthiti tamoguNamayI hai, para isa jJAnI mahApuruSa kA mana- - buddhi brahma meM tadrUpa ho jAtA hai| ataH isakI avasthA guNAtIta hai| isalie yaha gAr3ha suSupti se atyanta vilakSaNa hai| gAr3ha suSupti meM sthita puruSa to nidrA ke paripakva ho jAne para svataH hI jaga jAtA hai| kintu isa samAdhistha jJAnI mahAtmA puruSa kI vyutthAnAvasthA to dUsaroM ke bArambAra prayatna karane para hI hotI hai, apane-Apa nahIM / usa vyutthAnAvasthA meM vaha jijJAsu ke prazna karane para pUrva ke abhyAsa ke kAraNa brahma viSayaka tattva - rahasya ko batA sakatA hai| isI kAraNa aise puruSa ko 'brahmavidvarIyAn ' kahate haiN| 7. turyagA- chaThI bhUmikA ke pazcAt sAtavIM bhUmikA svataH hI ho jAtI hai| usa brahmavettA jJAnI mahAtmA puruSa ke hRdaya meM saMsAra kA aura zarIra ke bAhara-bhItara ke laukika jJAna kA atyanta abhAva ho jAtA hai| kyoMki usakA mana aura buddhi brahma tadrUpa ho jAtA hai, isa kAraNa usakI vyutthAnAvasthA to na svataH hotI hai aura na dUsaroM ke dvArA prayatna kiye jAne para hI hotI hai| jaise murdA jagAne para bhI nahIM jAga sakatA, vaise hI yaha murde kI bhA~ti ho jAtA hai| aMtara itanA hI rahatA hai ki murde meM prANa nahIM rahatA aura isameM prANa rahatA hai tathA yaha zvAsa letA rahatA hai| aise puruSa kA saMsAra meM jIvana-nirvAha dUsare logoM ke dvArA kevala usake prArabdha ke saMskAroM ke kAraNa hI hotA rahatA hai| vaha prakRti aura usake kArya sattva, raja, tama tInoM guNoM se aura jAgrata, svapna, suSupti- tInoM avasthAoM se atIta hokara brahma meM vilina rahatA hai, isaliye usake antaHkaraNa kI avasthA 'turyagA' bhUmikA kahalAtI hai / 19 yaha turyagAvasthA jIvanmukta puruSoM meM isa zarIra ke rahate hue hI vidyamAna rahatI hai / isa deha kA anta hone para videha mukti kA viSaya sAkSAt turyAtIta brahma hI hai|

Page #97
zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 jJAna kI ye sAta bhUmikAe~ vivekI puruSoM ko hI prApta hotI haiN| jo ina bhUmikAoM meM pahu~cakara uttarottara utkRSTa sthAnoM para vijaya pAte jAte haiM, ve mahAtmA nizcaya hI vandanIya haiN| 92 : isa prakAra se yogavAsiSTha aura jaina paramparA meM AdhyAtmika vikAsa kI ye avasthAe~ haiM jinameM sAta AdhyAtmika vikAsa kI avasthA aura sAta AdhyAtmika patana kI avasthA hai| yadi vicArapUrvaka dekhA jAya to jaina paramparA ke guNasthAnasiddhAnta meM bhI AdhyAtmika vikAsa kI dRSTi se vikAsa kA saccA svarUpa apramatta cetanA ke rUpa meM sAtaveM sthAna se prArambha hotA hai| isa prakAra jaina paramparA meM bhI caudaha guNasthAnoM meM sAta avasthAeM AdhyAtmika vikAsa kI aura sAta avasthAeM AdhyAtmika avikAsa kI haiN| 2deg yogavAsiSTha kI uparyukta mAnyatA kI jaina paramparA se kitanI nikaTatA hai isakA nirdeza paM0 sukhalAla jI ne bhI kiyA hai 22 - 'yogavAsiSTha evaM jaina paramparA meM AcaraNAtmaka pakSa para vizeSa bala diyA gayA hai| jaina darzana ke tIna ratna hai - samyak - darzana, samyak - jJAna aura samyak cAritra / jaba taka hama jJAna ko apane AcaraNa meM nahIM lAegeM taba taka hama mokSa kI ora agrasara nahIM hoNge| jJAnAtmaka pakSa ke samyaka hone ke sAtha-sAtha usakA AcaraNa pakSa bhI samyak honA caahie| isI prakAra yogavAsiSTha kA bhI jJAna aura karma ke sambandha meM vicAra hai| isa graMtha meM jJAna aura karma meM samanvaya sthApita kiyA gayA hai| 22 jo jJAna AcaraNa yA vyavahAra meM na ho usa jJAna kA koI artha nahIM hai| isa graMtha ne to yahA~ taka kahA hai ki jo jJAnI jJAna ke anurUpa AcaraNa nahIM karate arthAt jinakI kathanI aura karanI meM aMtara hai, ve jJAnI nahIM jJAnabandhu haiM aura unase acchA ajJAnI hai| kahane kA tAtparya yaha hai ye donoM hI AcaraNa pakSa ko mahattvapUrNa mAnate haiN| hama apane lakSya arthAt mokSa ko bhI prApta kara sakate haiM jaba jJAna ko apane AcaraNa meM samAviSTa kreN| vartamAna samasyAoM ke mUla meM hamAre isa AcAraNa pakSa kA asamyak honA hai| hama yathArtha ko jAnate haiM hI, kyA sahI hai, kyA galata hai, ise bhI jAnate haiM lekina use AcaraNa meM caritArtha nahIM kara paate| ataH hama jJAnAtmaka pakSa ke sAtha-sAtha AcaraNAtmaka pakSa ko bhI samyak karake AdhyAtmika patha ke pathika banakara apane lakSya kI ora uttarottara agrasara ho sakate haiN| saMdarbha : 1. tattvArthasUtra, sarvArthasiddhi TIkA ( pUjyapAda), 8 / 1. 2. micchataM vedaMto jIvo vivarIyadaMsaNo hodi / gommaTasara ( jIvakANDa), ajita Azrama, lakhanaU, dhammaM rocedi hu, mahuraM khu rasaM jahA jarido / 1 / 17, je 0. 0 ela0 jaina, dI senTrala jaina pabliziMga hAusa, 1927.

Page #98
jaina darzana evaM yogavAsiSTha meM jJAna kI kramAgata avasthAoM 3. jaina, sAgaramala, guNasthAna siddhAMta : eka vizleSaNa, pR0 53, pArzvanAtha vidyApITha, vArANasI, 1996. 4. sammattamicchapariNAmesu jahiM AugaM purA baddhaM / tahiM maraNaM maraNaMta samugdhAdo vi ya Na missammi 1/24, gommaTasara ( jIva- 1 kANDa) je0 ela0 jaina, dI sendrala jaina pabliziMga hAusa, ajita Azrama, lakhanaU, 1927. 5. kadakaphalajudajalaM vA sarae saravANiyaM va NimmalayaM / sayalovasaMtamoho, ubasaMtakasAyao hodi / vahI, 1 / 61. 6. jJAnasAra tyAgASTaka (uddhRta-darzana evaM cintana, paM0 sukhalAla saghavI), pR0 275. 7. bIjajAgrattathA jAgranmahAjAgrat tathaiva c| yogavAsiSTha 3 / 117 / 11 jAgratsvapnastathA svapnaH svapnajAgratsuSuptakam / / vahI, 3/117 / 12 8. jJAnabhUmiH zubhecchAkhyA prathamA smudaahRtaa| vicAraNA dvitIyA tu tRtIyA tnumaansaa| vahI, 3/118/5. sattvApattizcaturthI syAttato' saMsaktinAmikA / padArthAbhAvanI SaSThI saptamI turyagA smRtaa| vahI, 3 / 118/6. 9. sthitaH kiM mUDha evAsmi prekSye'haM zAstrasajjanaiH / vairAgyapUrvamiccheti zubhecchetyucyate budhaiH / vahI, 3/118/8. zAstrasajjanasamparkavairAgyAbhyAsapUrvakam / sadAcArapravRttiryA procyate sA vicAraNA / vahI 3 / 118/9. 11. vicaarnnaashubhecchaabhyaamindriyaarthessvskttaa| 10. yAtra sA tanutAbhAvAt procyate tanumAnasA / vahI, 3/118/10 12. bhUmikAtritayAbhyAsAccitte'rthe viratervazAt / satyAtmani sthitiH zuddhe sattvApattirudAhRtA // 3/118/11. : 93 13. yo'ntaH sukho'ntarArAmastathAntarjyotireva yaH / yogI brahmanirvANaM brahmabhUto'dhigacchati / / gItA 5 / 24. 14. yathA nadyaH syandamAnAH samudre'staM gacchanti nAmarUpe vihAya / tathA vidvAnnAmarUpAd vimuktaH parAtparaM puruSamupaiti divyam|| muNDakopaniSad 3/2/8. 15. dazAcatuSTayAbhyAsAdasaMsaGgaphalena c| rUDhasattvacamatkarAt proktA'saMsaktinAmikA || yogavAsiSTha 3 / 118 / 12.

Page #99
94 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 16. naiva tasya kRtenArtho nAkRteneha kshcn| ___na cAsya sarvabhUteSu kshcidrthvypaashryH| gItA 3/18. 17. yasya sarve samArambhA: kaamsNklpvrjitaaH| jJAnAgnidagdhakarmANaM tamAhuH paNDitaM budhaaH|| vahI, 4/19. 18. bhUmikApaJcakAbhyAsAt svAtmArAmatayA dRddh'm| AbhyantarANAMbAhyAnAM pdaarthaanaambhaavnaat|| yogavAsiSTha 3/118/13. 19. bhUmiSaTkacirAbhyAsAd bhedsyaa'nuplmbhtH| yat svabhAvaikaniSThatvaM sA jJeyA turyagA gtiH|| vahI, 3/118/15. 20. jaina, sAgaramala, guNasthAna siddhAMta : eka vizleSaNa, pR0 114-115, pArzvanAtha vidyApITha, vArANasI, 1996. 21. paM0 sukhalAla jI, darzana aura cintana, pR0 282-283, gujarAta vidhAsabhA, ahamadAbAda, 1957. 22. kevalAt karmaNo jJAnAnna hi moksso'bhijaayte| kintUbhAbhyAM bhavenmokSa: sAdhanaM tUbhayaM viduH|| yogavAsiSTha 1/1/8.

Page #100
zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 vaidika evaM zramaNa paramparAoM kI dArzanika pArasparikatA DaoN. vijaya kumAra - sAmAnyata: pArasparikatA se sahayoga kA sambandha yA ApasI AdAna-pradAna kA sambandha mAnA jAtA hai| kintu isase pArasparikatA kI AMzika abhivyakti hotI hai, kyoMki vAstava meM pArasparikatA ke antargata sahayoga aura asahayoga, melamilApa tathA virodha donoM hI Ate haiN| vaidika paramparA tathA zramaNa paramparA ke bIca aise hI sambandha haiM- virodha evaM ApasI AdAna-pradAna ke| vaidika paramparA aura zramaNa paramparA meM nimnalikhita saiddhAntika bheda haiM1. vaidika paramparA IzvaravAdI hai, jabaki zramaNa paramparA anIzvaravAdI hai| 2. vaidika paramparA vedoM para AdhArita hai, lekina zramaNa paramparA ke apane svataMtra sAhitya haiM- jainAgama aura tripittk| 3. vaidika paramparA varNa-vyavasthA ko mAnyatA detI hai, jabaki zramaNa paramparA meM varNa jaisI koI cIja nahIM hai| 4. vaidika paramparA yajJa ko mahattva detI hai jisameM bali-prathA hai| isameM kahA gayA hai ki 'vaidikI hiMsA hiMsA na bhvti|' arthAt vedoM meM pratipAdita hiMsA hiMsA nahIM hai| zramaNa paramparA ahiMsAvAdI hai| yaha mAnatI hai ki sAmAnya vyavahAra meM athavA dharma kArya meM kI gaI hiMsA hiMsA hI hai aura kucha nhiiN| 5. vaidika paramparA meM brAhmaNa grantha tathA brAhmaNa varNa kI pradhAnatA hai jisake kAraNa ise brAhmaNa paramparA bhI kahate haiN| zramaNa paramparA meM kSatriyoM kI pradhAnatA hai, isalie ise kSatriya paramparA bhI kahate haiN| vaidika paramparA kA zrI gaNeza vedoM se hotA hai jisakA dArzanika rUpa upaniSadoM meM milatA hai| aupaniSadika darzana brahmavAdI hai| brahma nirapekSa, nirvikalpa tathA nitya hotA hai| kintu vaha brahma vyavahAra kI dRSTi se kisI kAma kA nahIM hotA hai| * prAdhyApaka, pArzvanAtha vidyApITha, AI0TI0 AI0 mArga, karauMdI, vaaraannsii|

Page #101
96 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 kyoMki vaha nirlipta hotA hai| usakA kisI se bhI koI sambandha nahIM hotA hai aura na use kisI kI apekSA hotI hai| lekina vyavahAra sApekSatA se calatA hai| samAja meM sabako eka-dUsare kI apekSA hotI hai| jisa samAja meM hama rahate haiM vaha nirapekSa nahIM, balki sApekSa hotA hai| ataH samAja ke lie sApekSatA kI anivAryatA hotI hai| isakI pUrti zramaNa paramparA kI jaina zAkhA karatI hai / jaina darzana sApekSatAvAdI hai| isakI sApekSatA anekAntavAda, syAdvAda tathA ahiMsAvAda ke nAmoM se jAnI jAtI hai| anekAntavAda aneka dRSTiyoM, aneka sImAoM, aneka apekSAoM meM vizvAsa karatA hai| jaina tattvamImAMsA batAtI hai ki kisI bhI vastu ke ananta dharma hote haiN|' dharma se matalaba hai lakSaNa, vizeSatA aadi| ananta dharmoM ko sAmAnya vyakti nahIM jAna sakatA hai / vaha kucha dharmoM ko hI jAna pAtA hai| ananta dharmoM meM se kucha ko eka vyakti jAnatA hai, kucha ko dUsarA vyakti jAnatA hai, kucha ko tIsarA vyakti jAnatA hai| isa taraha sabhI apanI-apanI sImAoM meM, apanI-apanI dRSTiyoM meM vastu ko jAnate haiM aura ve apanIapanI apekSA se sahI hote haiN| sabhI ke bodha AMzika, apUrNa tathA sImita hote haiN| inameM kisI se kisI kA virodha nahIM hotA hai aura koI galata bhI nahIM hotA hai| eka hI vyakti yA vastu ke vibhinna citra jo vividha koNoM se lie jAte haiM, sahI hote haiN| unakI vividhatA ke kAraNa unakI yathArthatA bAdhita nahIM hotI hai| kyoMki ve sabhI sApekSa hote haiM, AMzika hote haiN| jaina darzana ke isa sApekSatAvAda se aupaniSadika darzana prabhAvita hai| upaniSadoM meM brahma kA varNana karate hue use laghu se laghu tathA mahAna se mahAna kahA gayA hai|' yaha kathana sApekSatAvAdI hai nirapekSatAvAdI nahIM / yahA~ do dRSTiyA~, do apekSAe~ haiN| jaba brahma para laghutA kI dRSTi se vicAra kiyA jAtA hai taba vaha sabase laghu kahalAtA hai, lekina jaba brahma para mahAnatA kI dRSTi se vicAra karate haiM to vaha mahAna se mahAna yA sabase mahAna samajhA jAtA hai / brahma ko laghu se laghu tathA mahAna se mahAna kahanA virodhI kathana nahIM hai, balki sApekSa kathana hai| aupaniSadika darzana para isa prabhAva ko dekhate hue aisA nahIM kahA jA sakatA hai ki yaha sirpha jaina darzana se prabhAvita hai aura isane jaina para koI prabhAva nahIM DAlA hai| aupaniSadika nirapekSavAda kA bhI spaSTa prabhAva jaina darzana para dikhAI par3atA hai| vaha prabhAva jaina darzana kI jJAnamImAMsA para hai| jaina jJAnamImAMsA ne pA~ca prakAra ke jJAnoM kA pratipAdana kiyA hai- mati, zruta, avadhi, manaH paryava tathA kevala / inameM mati tathA zruta jJAna parokSa jJAna hai, kyoMki inakI upalabdhi indriyoM tathA mana se hotI hai| avadhi, manaH paryava tathA kevala pratyakSa jJAna haiM, kyoMki inake bodha AtmA se hote haiN| inameM kevalajJAna pUrNa jJAna hai| kevalajJAna meM jJAtA, jJeya aura jJAna kA bheda miTa jAtA hai| kaivalya kI sthiti pUrNatA, ekatva tathA nirapekSatA kI sthiti hotI hai| isIlie ise

Page #102
vaidika evaM zramaNa paramparAoM kI dArzanika pArasparikatA : 97 kevalajJAna kahate haiN| yaha sarvajJatA kI sthiti hai| jo pUrNa hotA hai, eka hotA hai, vaha nirapekSa bhI hotA hai| ataH yahA~ aupaniSadika darzana kA prabhAva jaina darzana para prakAzita hotA hai| itanA hI nahIM jaba hama jaina pramANamImAMsA ke vibhAjana para dRSTipAta karate haiM to vahA~ bhI vaidika pramANamImAMsA kA spaSTa prabhAva najara AtA hai, kyoMki sAmAnya rUpa se indriya aura artha ke sannikarSa ko pratyakSa kahA gayA hai| lekina jaina darzana indriya aura artha ke sannikarSa ko parokSa jJAna ke antargata rakhatA hai aura AtmA se hone vAle jJAna ko pratyakSa kahatA hai| jaba hama bhAratIya darzana kI anya zAkhAoM kI dRSTi se jaina darzana dvArA kiye gaye pramANa ke prakAroM kA mUlyAMkana karate haiM to jaina darzana kA parokSa jJAna 'mati' pratyakSa kI zreNI meM A jAtA hai / yahA~ AcArya akalaMka ne kucha saMzodhana karate hue pratyakSa ko do bhAgoM- sAMvyavahArika pratyakSa aura pAramArthika pratyakSa ke rUpa meM vibhAjita kara diyaa| isa vibhAjana kA dUsarA nAma indriya pratyakSa aura noindriya pratyakSa bhI hai| isa prakAra indriya aura artha ke satrikarSa se hone vAle jJAna ko AcArya akalaMka ne indriya pratyakSa meM rakhA aura AtmA se hone vAle jJAna ko noindriya pratyakSa ke antargata maanaa| akalaMka dvArA kiyA gayA yaha vibhAjana jaina pramANamImAMsA para vaidika pramANamImAMsA ke prabhAva ko darzAtA hai| akalaMka dvArA kiye gaye isa vibhAjana ke pIche anya AcAryoM yA sampradAyoM ke bIca honevAle zAstrArtha meM Ane vAlI kaThinAiyA~ kahI jA sakatI haiM, kyoMki vyavahAra meM indriya pratyakSa kI hI pradhAnatA hai| vaidika paramparA yajJa meM vizvAsa karatI hai| yajJa meM dI jAne vAlI bali ko yaha hiMsA nahIM mAnatI hai| lekina jaina matAvalambI ise hiMsA kahate haiN| varNa-vyavasthA ke anusAra kSatriya kA dharma yuddha karanA hai| yuddha meM nizcita rUpa se hiMsA hotI hai| kRSNa svayaM arjuna ko yuddha ke lie prerita kiyA hai| ina bAtoM se aisA lagatA hai ki vaidika paramparA meM ahiMsA ko kama mahattva diyA gayA hai| kintu 'mahAbhArata' meM kaI sthaloM para ahiMsA kI garimA ko isa taraha prastuta kiyA gayA hai jisase lagatA hai ki mAnava jIvana meM ahiMsA se bar3hakara koI dUsarI cIja nahIM hai / udAharaNasvarUpa nimnalikhita uktiyA~ dekhI jA sakatI haiM 'zAntiparva' meM kahA gayA hai- ahiMsA svataH eka dharma hai aura hiMsA eka adharma hai | ahiMsA sabase mahAna dharma hai, kyoMki isase sabhI prANiyoM kI rakSA hotI hai / 4 'anuzAsanaparva' meM kahA gayA hai- ahiMsA parama dharma hai, paramasattA hai, parama satya hai aura anya dharmoM kI udgamasthalI hai| vaha parama saMzaya, parama dAna, parama phala, parama mitra tathA parama sukha hai| itanA hI nahIM yadi sabhI yajJoM meM dAna kiyA jAe, sabhI tIrthoM meM snAna kiyA jAe, saba prakAra ke snAnadAna ke phala prApta hoM to bhI ahiMsA dharma se prApta phala kI tulanA meM kama hI rheNge|

Page #103
98 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 vaidika paramparA meM eka ora to yajJa tathA usameM dI jAne vAlI bali ko mahattva, diyA jA rahA hai, yuddha ko dharmAnukUla bhI batAyA jA rahA hai, to dUsarI ora ahiMsA kI mahimA ucca svara meM gAI jA rahI hai| yajJa ke phala se bhI ahiMsA ke phala ko adhika batAyA jA rahA hai| aisA kyoM? yahA~ to nizcita rUpa se hiMsA para ahiMsA kA prabhAva dikhAI par3a rahA hai| yaha socane aura samajhane kI bAta hai Akhira aisA huA kaise? isa sambandha meM anumAna kiyA jA sakatA hai ki mahAbhArata kAla kI hiMsAvAdI dhArA ko ahiMsA kI dizA meM prerita karane vAle koI aura nahIM, balki jaina dharma ke 22veM tIrthaMkara ariSTanemi the| ariSTanemi kRSNa ke cacere bhAI the| ahiMsA ke mahattva ko dekhate hue unhoMne apanI zAdI hI nahIM balki pUrI sAMsArikatA ko tyAga diyA aura tapasyA karane ke lie parvata para cale ge| kathA kucha isa prakAra hai- ariSTanemi jaba vivAha ke yogya hue to sAmAnya aupacArikatA ke sAtha zAdI nizvita kI gii| pUrI taiyArI ke sAtha bArAta kanyApakSa ke daravAje para phuNcii| vahA~ aneka pazu-pakSI ba~dhe hue the, jo krandana kara rahe the| unheM dekhakara ariSTanemi ne una sabake ba~dhe hone kA kAraNa pUchA to uttarasvarUpa logoM ne batAyA ki ina pazu-pakSiyoM ko mArakara bArAtiyoM ko bhojana karAyA jaaegaa| usa nirdayatApUrNa kArya ko socakara ariSTanemi kA dila dahala gayA, karuNA pravAhita ho clii| usa amAnuSika kArya ko rokane ke lie unhoMne apanI zAdI kA vicAra tyAda diyA aura saMnyAsa dhAraNa kara ahiMsA kA mArga apanAte hue tapasyA hetu parvata para cale gye| yaha sunakara unakI hone vAlI patnI ne bhI saMnyAsa le liyAtapasyA pUrI hone para ariSTanemi jaina dharma ke bAisaveM tIrthaMkara ke rUpa meM pratiSThita hue tathA ahiMsA ke Aloka se samAja ko prakAzita kiyaa| unake prayAsa evaM prabhAva se vaidika paramparA ke bahuta se AcAryoM ne bhI ahiMsA ke mArga ko apnaayaa| sambhavata: yahI kAraNa hai ki 'mahAbhArata' meM yajJa hI nahIM, balki ahiMsA kA mahattva bhI sAmane AtA hai| zramaNa paramparA kI dUsarI zAkhA bauddha darzana kA bhI vaidika darzana para prabhAva dikhAI detA hai| bauddha darzana meM pratipAdita zUnyavAda meM 'zUnya' zabda ko abhAva, anirvacanIyatA Adi arthoM meM liyA gayA hai| kucha vidvAn 'zUnya' kA vivecana abhAva ke sandarbha meM karate haiN| 'chAndogyopaniSad' kA yaha uddharaNa 'taddhaika Ahurasadevedamagra AsIdekamevAdvitIyaM tasmAdasataH sjjaayt|' usa siddhAnta kI ora saMketa karatA hai jahA~ se 'zUnyavAda' yA 'asatvAda' kA prasphuTana hotA hai| zaMkarAcArya ne bhI apanI TIkA meM isa avataraNa kA saMketa (bauddha siddhAnta) jo sRSTi ke Arambha meM ekamAtra 'sadabhAva' kI sattA ko svIkAra karatA hai, kI ora kiyA hai| jo loga zUnya kA vivecana

Page #104
vaidika evaM zramaNa paramparAoM kI dArzanika pArasparikatA : 99 'anivarcanIyatA' ke sandarbha meM karate haiM unakA kahanA hai ki zUnya kA matalaba abhAva nahIM hai| paramatattva zUnya hai, aisA kahane kA tAtparya paramatattva kA abhAva nahIM hai, balki zUnya zabda kA vyavahAra anivarcanIyatA ke lie huA hai| paramatattva sat, asat, satasat, na sat-na asat kisI bhI koTi meM nahIM AtA hai| isakA koI varNana nahIM ho sakatA hai| yahI bAta zaMkarAcArya ne apane advaitavAda meM kahI hai| brahma bhI sat, asat, sat-asat, na sat-na asat kisI koTi meM nahIM AtA hai| vaha sat-asat vilakSaNa hai| vilakSaNa hone se usakA kisI prakAra se varNana nahIM kiyA sakatA hai| ata: anivarcanIya hai| isI AdhAra para zaMkarAcArya ko pracchanna bauddha kahA jAtA hai| DaoN0 rAdhAkRSNan kahate haiM ki katipaya vyaktiyoM ke lie isa (zUnya) kA artha abhAvAtmaka hai aura anyoM ke lie yaha eka sthira, indriyAtIta aura avyAkhyeya tattva hai jo saba vastuoM ke andara AdhAra rUpa meM vidyamAna hai| isI prakAra bauddha darzana ke anAtmavAda ko 'kaThopaniSad' ke isa 'yeyaM prete vicikitsA manuSye'stItyeke nAyamastIti caike|'' uddharaNa meM garbhAvasthA rUpa meM dekhA jA sakatA hai| ina tathyoM ke atirikta ApasI AdAna-pradAna kI eka aura bAta sAmane AtI hai| prArambha meM zramaNa paramparAnuyAyiyoM ne vaidika yajJa, pUjA-pATha Adi karmakANDoM kA virodha kiyA, lekina bahuta dinoM taka ve pUjA-pATha se apane ko vaMcita nahIM rakha ske| ve loga dhIre-dhIre pUjA-pATha ke pakSadhara bana gye| phalasvarUpa jaina matAvalambiyoM ne bhagavAna RSabhadeva, bhagavAna pArzvanAtha, bhagavAna mahAvIra Adi tIrthaMkaroM kI pUjA zurU kara dI tathA bauddha dharma meM bhagavAna buddha kI mUrti kI pUjA hone lgii| Aja bhI bauddha evaM jaina mandiroM meM mUrtiyoM kI pUjA hotI hai| jaina paramparA meM to eka zAkhA hI hai jise mUrtipUjaka kahate haiN| usa zAkhA ke loga vidhivata pUjana-arcana karate haiN| jisa prakAra vaidika paramparA meM mUrtipUjA hotI hai ThIka usI taraha ve loga bhI apane iSTa devIdevatAoM kI pUjA arcanA karate haiN| yahA~ yajJa ke anuSThAna meM prayukta 'svAhA' zabda kA uccAraNa bhI ve karate haiM, yadyapi unake pUjana meM agni kA vyavahAra nahIM hotA hai| pUjana kI jo bhI prakriyA zramaNa paramparA meM apanAI gaI hai vaha vaidika paramparA ke prabhAva ke kAraNa hai| isa taraha vaidika tathA zramaNa paramparAe~ prAcIna kAla se eka-dUsare ko prabhAvita karatI rahI haiM jisase ina donoM kI pArasparikatA ke pramANa milate haiN| Uparyukta uddharaNoM se yaha to spaSTa hai prAcIna kAla meM vaidika aura zramaNa darzanoM ke jo bhI virodhAtmaka prArUpa rahe hoM lekina vartamAna sandarbha meM donoM meM pArasparika sambandha haiN| donoM dharma eka-dUsare ke samanvaya se bane haiM isa bAta se inkAra nahIM kiyA jA sktaa|

Page #105
100 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 sandarbha : 1. anantadharmakaM vstu| SaDdarzanasamuccaya, 55 aNoraNIyAnmahato mahIyAnAtmAsya janto nihito guhAyAm / tamaH kratuH pazyati vItazoko dhAta: prasAdAnmahimAnamAtmana: / / kaThopaniSad, 1/3/20 3. ahiMsA sakalo dharmo hiMsAdharmastathAhita: / mahAbhArata, zAntiparva, 272/20 na bhUtAnAmahiMsAyA jyAyAn dho'stiH kazcana / yasmAnnodvijate bhUtaM jAtu kiMcit kathaMcana / so'bhayaM sarvabhUtebhya: samprApnoti mahAmune / / vahI, 262/30 ahiMsA paramo dharmastathAhiMsA paraM tpH| ahiMsA paramaM satyaM yato dharmaH prvrtte|| ahiMsA paramo dharmastathAhiMsA paro dmH| ahiMsA paramaM dAnamahiMsA paramaM tpH|| ahiMsA paramo yajJastathAhiMsA parana phalam / ahiMsA paramaM mitramahiMsA paramaM sukham / sarvayajJeSu vA dAnaM sarvatIrtheSu vA''plutam / sarvadAnaphalaM vApi naitat tulyamahiMsayA // vahI, anuzAsanaparva, 115/23, 116/28-30 6. chAndogyopaniSad, 6/2/1 7. vivekacUr3AmaNi, zaMkarAcArya, 111 8. rAdhAkRSNan , DaoN. sarvapallI, bhAratIya darzana, bhAga-1, pR0 608 9. kaThopaniSad, 1/1/20

Page #106
zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 bauddha evaM jaina darzana meM vyApti-vimarza DaoN0 rAghavendra pANDeya vyApti zabda 'vi' aura 'Apti' ke yoga se banA hai jisakA artha hotA haivizeSa prakAra se smbndh| do vastuoM kA sarvadA niyata rUpa se eka sAtha rahanA hI vizeSa sambandha hai|' darabArI lAla koThiyA kA bhI mAnanA hai ki tarkazAstra meM vizeSa sambandha una do padArthoM ke niyata sAhacarya ko kahA gayA hai jinameM gamyagamakabhAva yA sAdhyasAdhanabhAva hotA hai| liGga-liGgI yA sAdhana-sAdhya meM gamaka-gamyabhAva yA sAdhana-sAdhyabhAva kA prayojaka sambandha hI vizeSa sambandha hai| anumAna kI prakriyA mUlata: jina do pramukha tattvoM para AdhArita hai unameM eka vyApti hai aura dUsarA pkssdhrmtaa| pakSadharmatA kA bodha hone para bhI vyApti kA jJAna honA Avazyaka hai| binA vyApti jJAna ke anumAna kA bodha asambhava hai| vyApti sambandha aviccheda evaM anivArya hotA hai| sAmAnyatayA vyApakatA ko vyApti kahate haiM aura yaha do vastuoM ke bIca anivArya pArasparika sambandha kA bodha karAtA hai| inameM se eka vyApaka hotA hai aura dUsarA vyApya hotA hai| jisakI vyApti hotI hai vaha vyApaka aura jisameM vyApti rahatI hai vaha vyApya kahalAtA hai| agni aura dhUma meM agni vyApaka hai tathA dhUma vyApya hai| vyApya kabhI bhI vyApaka ke bAhara nahIM raha sakatA hai, jabaki vyApaka ke lie aisA pratibandha nahIM hai| yathA- dhUma agni ke antargata hai, kintu agni dhUma ke antargata nahIM hai| vyApti ke lie do vastuoM kA sAhacarya honA Avazyaka hai lekina isa sAhacarya sambandha ko niyata honA caahie| aniyata sAhacarya sambandha vAstavika vyApti sambandha nahIM ho sakatA hai| vyApti sambandha meM vyatikrama yA aniyamitatA nahIM honI caahie| isalie vyApti sambandha ko niyata sAhacarya sambandha yA aikAntika sambandha yA avyabhicarita sambandha kahA gayA hai| 'niyata-sAhacarya sambanyaH vyAptiH, aikAntika-sambandhaH vyAptiH, avyabhicarita sambandhaH vyaaptiH|' jaina darzana meM vyApti sambandha ko avinAbhAva ke rUpa meM paribhASita kiyA gayA hai| siddhasena, vidyAnanda, akalaGka Adi dArzanika sAdhya evaM hetu ke avinAbhAva niyama ko vyApti * pUrva zodha chAtra, darzana evaM dharma vibhAga, bI0eca0yU0, vArANasI

Page #107
102 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 ke rUpa meM svIkAra karate haiN| avinAbhAva ke lie traikAlika anivAryatA apekSita hai| anivAryatA kI traikAlikatA kA bodha hue binA avinAbhAva kA niyama nirdhArita nahIM kiyA jA sktaa| hetu sAdhya ke abhAva meM nizcita rUpa se nahIM rahatA hai, arthAt hetu evaM sAdhya ke bIca aisA avyabhicarita sambandha hai ki jisase hetu sAdhya kA gamaka hotA hai, unake madhya rahA huA avyabhicarita sambandha yA avinAbhAva niyama hI akalaGka Adi ke mata meM vyApti kA svarUpa mAnA jA sakatA hai| niyata sAhacarya sambandha yA aikAntika sambandha ke dvArA bhAvAtmaka rUpa meM vyApti sambandha ko pradarzita kiyA jAtA hai tathA avyabhicarita sambandha yA avinAbhAva ke dvArA vyApti sambandha ko niSedhAtmaka rUpa meM abhivyakta kiyA jAtA hai| vyApti meM niyata sAhacarya sambandha ke lie do vastuoM ke bIca sambandha kA anaupAdhika honA Avazyaka hai- 'anaupAdhikasambandhaH vyaaptiH|' jina vastuoM kA sAhacarya niyata na ho, unameM vyApti nahIM ho sktii| jaisemegha aura varSA kabhI sAtha-sAtha dikhAI dete haiM aura kabhI alg-alg| jahA~ taka varSA kA savAla hai, vaha to ekaniSTha rUpa se megha se aTUTa hai kintu bAdala hamezA hI varSA nahIM karatA, ata: usakA sambandha varSA se aniyata hai| vyApti ke paryAya ke rUpa meM aneka zabdoM kA prayoga kiyA gayA hai| bhinnabhinna vicArakoM ne vyApti ke lie bhinna-bhinna zabdoM kA prayoga bhI kiyA hai, yathAliMgaliMgi-sambandha, gamyagamakabhAva, sAdhyasAdhanabhAva, avinAbhAvaniyama, prasiddhi (kaNAda), pratibandha (sAMkhya-yoga), sAdhyAvinAbhAva (jayanta) nAntarIyaka (zaMkara), anyathAnupapatti, anyathAnupapanatva (jaina) aadi| parantu ina zabdoM kI apekSA vyApti zabda hI adhika pracalita hai| cArvAka ke atirikta prAyaH sabhI bhAratIya dArzanika sampradAyoM ne vyApti ko svIkAra kiyA hai| tathApi unameM vyApti ke svarUpa ke sambandha meM tathA isako pratiSThita karane ke sAdhana ke sambandha meM matabheda avazya haiN| cU~ki cArvAka pratyakSavAdI hai, ata: usake anusAra eka mAtra pratyakSa hI pramANa hai| anumAnAdi se prApta jJAna prAmANika nahIM haiN| ataeva cArvAkoM ke lie vyApti sthApana aprAsaMgika hai| sAMkhya darzana kI mAnyatA hai ki sAdhya ke sAtha sAdhya-sAdhana donoM kA athavA sAdhana mAtra kA jo niyata vyabhicArazUnya sAhacarya hai usI ko vyApti kahate haiN| 'yogasUtra' meM vyApti kA ullekha nahIM milatA hai| kintu aisA pratIta hotA hai ki bhASyakAra vyAsa ne sambandha ke rUpa meM vyApti kI carcA kI hai| unake matAnusAra 'jo anumeya ke sAtha samAna jAtIya padArthoM meM anuvRtta (yukta) evaM bhitra jAtIya padArthoM se vyAvRtta (pRthak karane

Page #108
bauddha evaM jaina darzana meM vyApti-vimarza : 103 1 vAlA) ho, use sambandha kahA jAtA hai|' parantu yahA~ sambandha kA artha vyApti mAnanA saMgata nahIM hogA / vedAntiyoM kA mata hai ki vyApti kI sthApanA atIta avyabhicArI sAhacarya ke anubhava para avalambita hai / atIta meM yadi do vastuoM kA sAhacarya dekhA jAya, arthAt barAbara unhe eka sAtha dekhA jAya to donoM meM vyApti kA sambandha avazya mAnanA caahie| 'vyabhicAra darzanam sati sahacAra darzanam' arthAt yadi do vastuoM ko barAbara eka sAtha dekheM aura unakA vyabhicAra (apavAda) dekhane meM nahIM Aye to donoM meM sAhacarya kA sambandha mAnanA caahie| naiyAyikoM kA bhI vedAntiyoM ke samAna hI mata hai ki vyApti kI sthApanA sAhacarya anubhava para AdhArita hai, deg jisakA atIta meM koI vyatikrama nahIM ho| nyAya vyApti sthApanA ke lie anvaya- vyatireka praNAlI kI sahAyatA letA hai| kisI bhI vyabhicAra kI anupasthiti vyApti nizcaya meM sahAyaka hai| lekina niyata sambandha kI puSTi ke lie vyApti kA anaupAdhika arthAt upAdhivihina honA Avazyaka hai| ina sabhI kI puSTi ke lie naiyAyika tarka kA sahArA lete haiN| ataH naiyAyikoM kI vyApti sthApanA ke lie anvaya, vyatireka, vyabhicArAgraha, upAdhinirAsa evaM tarka-praNAlI vyApti sambandha ko puSTi pradAna karate haiN| navyanaiyAyika gaMgeza ne vyApti viSayaka ikkIsa matoM kA pUrvapakSIya vyApti lakSaNoM ke rUpa meM ullekha kiyA hai| unhoMne vyApti sthApanArtha, vyAptipaMcaka, siMhavyAghra evaM vyadhikaraNa, jisameM vyApti paMcaka meM pAMca, siMhavyAghra meM do evaM vyadhikaraNa meM caudaha lakSaNoM ke mAdhyama se vyApti sthApana kA prayAsa kiyA hai| 11 kaNAda ne vyApti ke sthApanArtha 'prasiddhi' zabda kA prayoga karate hue kahA hai ki jo hetu prasiddhi pUrvaka hotA hai vahI sadhetu kahalAtA hai| prasiddhi ke abhAva meM hetu sadhetu na rahakara hetvAbhAsa ho jAtA hai|12 ataH 'prasiddhi' ke jJAna ke abhAva meM liMga ke jJAna se anumiti honA sambhava nahIM hai| 'mImAMsAsUtra' me vyApti nirUpaNa spaSTatayA upalabdha nahIM hotA hai, kintu sabara svAmI dvArA anumAna ke lakSaNa meM 'jJAta sambandhasya' pada kA Avazyaka rUpa se sanniveza kiyA gayA hai| 3 'mAnameyodaya' meM nArAyaNa bhaTTa ne sAdhya aura sAdhana ke svAbhAvika sambandha ko vyApti kahA hai / 14 citrasvAmI ke anusAra niyama rUpa sambandha hI vyApti hai| dRzyamAn deza, kAla Adi meM jo hetu kA sAdhya ke sAtha sahabhAva parilakSita hotA hai, vaha hI niyama hai| 15 prabhAkara ke matAnusAra vyApti lakSaNa kA vivecana karate hue zAlikanAtha ne 'prakaraNapaJcikA' meM likhA hai ki 'jisakA jisake sAtha avyabhicarita tathA niyata kArya-kAraNa-bhAva Adi sambandha ho vahI sadhetu ho sakatA hai tathA isa prakAra kA niyata tathA avyabhicarita kArya-kAraNa-bhAva Adi sambandha hI vyApti kahalAtA hai / 16 isI bAta ko abhivyakta karane ke lie anumAna lakSaNa meM 'jJAta sambandha niyamasya pada kA upAdAna kiyA gayA hai|

Page #109
104 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 bauddha vyApti-vimarza - bauddha vyApti ke lie avinAbhAva zabda kA prayoga karate haiN| avinAbhAva kA artha hai- a+binA+bhAva arthAt sAdhya ke abhAvIya sthaloM meM hetu kI sattA kA na honaa| avinAbhAva ke sAtha-sAtha svabhAva-pratibandha evaM avyabhicAra niyama zabdoM kA prayoga bhI vyApti ke lie huA hai| sAdhya ke hone para hI hetu kA sadbhAva hotA hai| ata: avinAbhAva vyatireka vyApti ke sAtha hI anvaya vyApti kA bhI bodhaka hai| 'grAhayadharmastada aMzena vyApto hetuH|' 'pramANasamuccaya' meM ullekhita diGganAga ke isa kathana meM vyApti siddhAnta nihita hai jise Age calakara dharmakIrti aura dharmottara ne isako spaSTa karate hue kahA ki 'sAdhya kA sAdhana meM niyatattva vyavasthApana tathA sAdhyAbhAva meM sAdhanAbhAva kI niyatatA kA rahanA hI avinAbhAva hai| 17 sAdharmya hetu meM sAdhana vyApya aura sAdhya vyApaka hotA hai jaba ki vaidharmya hetu meM sAdhyAbhAva vyApya aura sAdhanAbhAva vyApaka hotA hai| 'pramANavArtika' meM dharmakIrti kA kahanA hai ki avinAbhAva niyama se hetu pakSadharma evaM usake aMza meM vyApta hotA hai| avinAbhAva niyama ke abhAva meM hetu hetvAbhAsa hotA hai|28 'nyAyabindu' meM dharmakIrti ne vyApti ko svabhAvapratibandha zabda se ullekhita kiyA hai| dharmakIrti kA kahanA hai ki svabhAvapratibandha (sattA-pAratantra, svata: niyata sambandha) hone para hI eka artha dUsare artha ko sUcita karatA hai|9 svabhAvapratibandha kA artha hai svabhAva ke dvArA pratibandha arthAt svabhAva pratibaddhatA yA pratibaddha svbhaavtaa| kAraNa athavA svabhAva ke sAdhya hone para kArya evaM svabhAva donoM meM hI svabhAva pratibandha sadRza hotA hai| yahA~ prazna uThanA svAbhAvika hai ki svabhAvapratibandha kisakA hotA hai? aura kisameM hotA hai? arthAt kauna pratibaddha hotA hai aura kauna pratibandha kA viSaya banatA hai? dharmakIrti isa prazna kA samAdhAna karate hue 'nyAyabindu' meM kahate haiM ki vaha svabhAvapratibandha hetu kA sAdhya artha meM hotA hai|20 hetu parAyatta hone ke kAraNa pratibaddha hotA hai, kintu sAdhya artha parAyatta na hone ke kAraNa pratibandha kA viSaya hai, pratibaddha kA nhiiN| arthAt tAdAtmya vizeSa hone para bhI jo pratibaddha hai vahI jJApaka hotA hai, jo pratibandha viSaya hai vaha jJApya hotA hai| kyoMki usake sAtha apratibaddha kA usase avyabhicAra-niyama kA abhAva hai, arthAt pratibandha na hone para vyabhicAra kA niyata abhAva nahIM hotA hai| jo svabhAva se jisake sAtha pratibaddha nahIM hai vaha usa apratibandha ke viSaya ke binA nahIM hotA, aisA unakA avyabhicAra yA avinAbhAva niyama nahIM haiN| avyabhicAra niyama se hI gamya-gamaka bhAva hotA hai| dharmakIrti ke tAtparya ko dharmottara spaSTa karate hue kahate haiM ki 'liGga parAyatta (parAdhIna) tathA sAdhya aparAyatta hone ke kAraNa pratibaddha aura apratibaddha kahalAte haiN| jo pratibaddha hotA hai vaha gamaka tathA jo pratibandha kA viSaya hotA hai vaha gamya kahalAtA hai| jo jahA~ svabhAvataH pratibaddha nahIM

Page #110
bauddha evaM jaina darzana meM vyApti-vimarza : 105 hotA, usakA apane apratibaddha viSaya ke sAtha vahA~ avyabhicAra niyama nahIM pAyA jAtA, kintu jo hetu apratibaddha nahIM hotA, usakA apratibaddha viSaya ke sAtha koI vyabhicAra na hone ke kAraNa avyabhicAra niyama pAyA jAtA hai| isI avyabhicAra niyama ko avinAbhAva kahA jAtA hai / vyApti ko hetubindu meM paribhASita karate hue dharmakIrti kahate haiM ki 'vyApaka ke hone para hI vyApya kA honA tathA vyApya ke hone para vyApaka kA honA hI vyApti hai| '21 vyApaka kA artha hai sAdhya tathA vyApya kA artha hai hetu| isa prakAra sAdhya ke hone para hetu kA honA tathA hetu ke hone para sAdhya kA honA hI vyApti hai| inhI donoM dharmoM ko anvaya aura vyatireka kahA jAtA hai| isakI vyAkhyA karate hue arcaTa kA kahanA hai ki 'vyApaka dharma ke rUpa meM jisa dharmI meM vyApya vidyamAna hai vahA~ sarvatra vyApaka kA sadbhAva hI hogaa| vyApti meM isI ko vyApaka dharmatA kahA jAtA hai| isIlie vyApaka kI apekSA se vyApya meM vyApakatA kI pratIti hotI hai| vyApya dharma ke rUpa meM jaba vyApti vivakSita hotI hai taba vyApaka ke hone para hI vyApya kA sadbhAva pAyA jAtA hai| arthAt jisa dharmI meM vyApaka rahatA hai, usI dharmI meM vyApya bhI pAyA jAtA hai, vyApaka ke abhAva meM nahIM / bauddha darzana meM vyApti - nizcaya hetu sAdhanoM kI carcA dharmakIrti aura unake uttaravartI AcAryoM kI kRtiyoM meM spaSTataH pAyI jAtI hai| dharmakIrti ke anusAra vyApti do sambandhoM para AdhArita hai - ( 1 ) tadutpatti siddhAnta (2) tAdAtmya siddhAnta / kisI hetu kI kisI sAdhya ke sAtha vyApti haiM, usake jJAna ke lie sAdhya aura sAdhana ke 'svabhAvapratibandha' kA jJAna honA caahie| svabhAvapratibandha do prakAra kA hotA hai - tAdAtmya lakSaNa aura tadutpatti lakSaNa / dharmakIrti kA kahanA hai ki hetu ke sapakSa meM darzana aura vipakSa ke adarzana mAtra se vyApti kI siddhi nahIM ho sakatI / vyApti kA nizcaya to hetu aura sAdhya ke bIca vartamAna avinAbhAva sambandha se hotA hai| 'hetubinduTIkA' meM ullekhita hai ki sAdhya artha ke sAtha liMga kA svabhAva - pratibandha athavA avinAbhAva do kAraNoM se hotA hai, yA to liMga kA sAdhya se tAdAtmya rahatA hai athavA phira sAdhya se usakI utpatti hotI hai| jisa liGga kA sAdhya ke sAtha tAdAtmya yA tadutpatti sambandha nahIM hotA hai vaha liGga sAdhya kA avinAbhAvI nahIM hotA hai, yathA prameyatva hetu aniyatattva kA avinAbhAvI nahIM hotA hai, kyoMki usakA aniyatattva sAdhya ke sAtha na tAdAtmya hai aura na tadutpatti / 23 jahA~ hetu sAdhya ke sAtha tAdAtmya nahIM hai athavA hetu sAdhya se utpanna (tadutpanna ) nahIM huA hai vahA~ hetu kI sAdhya ke sAtha vyApti nahIM hotI / vyApti ke lie Avazyaka hai ki hetu kA sAdhya ke sAtha tAdAtmya yA tadutpatti sambandha ho / sahacAra darzana mAtra se kisI hetu kI sAdhya ke sAtha vyApti nahIM kahI jA sktii| 24

Page #111
106 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 tAdAtmya kA artha hai- do vastuoM meM usake sAra guNa kI ekatA / tAdAtmya kI vyAkhyA karate hue dharmottara ne likhA hai ki vaha sAdhya artha jisakA Atma svabhAva hotA hai, vaha tadAtmA aura usake bhAva ko tAdAtmya kahA jAtA hai| 25. Azaya yaha hai ki jo vastu kisI dUsarI vastu ke AtmasvarUpa hotI hai, vaha usake binA kadApi nahIM raha sktii| isalie tAdAtmya sambandha ko avinAbhAva kA niyAmaka kahA jAtA hai| tAdAtmya sambandha unameM hotA hai jo sahabhAvI hote haiN| jaise- hetu aura sAdhya / ye astitva kI dRSTi se abhinna hote haiN| jaise - yaha vRkSa hai kyoMki yaha azoka hai| isa vAkya meM vRkSa sAdhya hai aura azoka hetu| isameM sAdhya hetu kI sattA ke atirikta kisI anya hetu kI apekSA nahIM rakhatA isalie yaha svabhAva hetu hai / azokatva aura vRkSatva meM niyata sahabhAva hai, isalie yaha tAdAtmya mUlaka avinAbhAva hai| vyApti ke tadutpatti siddhAnta kI vivecanA karate hue bauddhAcAryoM ne kahA hai ki sAdhya artha se jisa liGga kI utpatti hotI vaha tadutpatti sambandha arthAt kAryakAraNa sambandha avinAbhAva kA niyAmaka hai| jaise- 'parvata agnimAna hai, dhUma hone se|' yahA~ sAdhana dhUma sAdhya agni kA kArya hai aura agni kaarnn| kAraNa ke abhAva meM kArya kI sattA nahIM hotI, isIlie kAraNa agni ke abhAva meM, kArya dhUma ke kahIM bhI na pAe jAne se, ina donoM meM avinAbhAva sambandha kA niyAmaka kArya-kAraNa bhAva ko mAnA jAtA hai / 26 isa kArya-kAraNa siddhAnta ko spaSTa karane ke lie bauddhAcArya paMcakAriNI - vidhi kA prayoga karate haiN| 1. kArya aura kAraNa donoM kA abhAva 2. kAraNa kA bhAva honA 3. kArya kA bhI bhAva honA dhUma kI sattA kA bhI jJAna honA / 4. kAraNa kA abhAva honA agni kI sattA kA abhAva hone para / 5. kArya kA abhAva honA dhUma kI sattA kA bhI abhAva ho jaanaa| bauddhAcArya vyApti sthApana ke lie tAdAtmya evaM tadutpatti siddhAnta ke atirikta kisI anya ko avinAbhAva kA niyAmaka svIkAra nahIM karate haiM / arcaTa ne bhI kahA hai ki tAdAtmya aura tadutpatti ke sAtha avinAbhAva aura avinAbhAva ke sAtha ve donoM vyApta haiN| jinameM na tAdAtmya hai aura na tadutpatti unameM avinAbhAva bhI nahIM hotA hai| 28 darabArI lAla koThiyA kA kahanA hai ki pUrvacara, uttaracara, sahacara Adi kitane hI aise hetu haiM jinameM na tAdAtmya hai aura na tadutpatti, phira bhI unameM avinAbhAva rahatA hai tathA avinAbhAva rahane se unheM gamaka svIkAra kiyA gayA hai| - aura agni donoM kA abhAva honA / - dhUma agni kI sattA kA jJAna honA /

Page #112
bauddha evaM jaina darzana meM vyApti-vimarza : 107 yathA- zvaH savitAudetA adyatanasaviturUdayAt, zakaTaM udeSyati kRttikodayAt, udgAdbharaNiH kRttikodayAt, rasasamAnakAlaM rUpaM jAtaM rasAta, candrodayo jAtaH samudravRddheH ityAdi hetuoM meM na tAdAtmya hai aura na kArya kaarnnbhaav|29 bauddha naiyAyika paMcakAraNI ke dvArA kAryakAraNabhAva kA nizcaya karate haiM aura kArya-kAraNabhAva ke nizcaya se avinAbhAva kA nizcaya hotA hai| parantu yahA~ avinAbhAva ko kAryakAraNabhAva aura tAdAtmya donoM meM hI niyaMtrita kara usake vyApaka svarUpa evaM kSetra ko saMkucita banA diyA gayA hai| ___ vyApti-bheda para vicAra kareM to bhAratIya tarkavidyA meM kaI prakAra ke vargIkaraNa upalabdha hote haiN| parantu bauddhoM ne vyApti ke sAmAnya-vizeSa rUpa ko svIkAra kiyA hai| jaba do sAmAnya padArthoM meM vyApti upalabdha ho, to use sAmAnya vyApti tathA vizeSa padArthoM meM vyApti gRhIta hone para use vizeSa vyApti kahA jAtA hai|30 bauddhoM ke matAnusAra vyApti sAmAnya viSayoM meM hI ho sakatI hai, vizeSa viSayoM meM nhiiN|31 kintu yaha mata ekAMgI hone se nyAyasaMgata nahIM jAna par3atA hai| naiyAyika evaM mImAMsaka bauddhoM ke isa abhyupagama ko sArahIna batAte hue vizeSa padArthoM meM bhI vyApti grahaNa siddha kiyA hai| kAlAntara meM bauddha darzana meM bhI nyAya evaM mImAMsA sammata anvaya vyatireka vyApti ko svIkAra kiyA gayA haiN| dharmakIrti evaM unake TIkAkAra dharmottara, arcaTa, karNakagomi, manorathanandI ne bhI anvaya-vyatireka vyApti kA ullekha kiyA hai|32 sAdhya-sAdhana ke bhAvAtmaka rUpa ko anvaya vyApti aura usake abhAvAtmaka rUpa ko vyatireka vyApti kahA gayA hai| jaina vyApti-vimarza- anya tArkikoM ke samAna hI jainAcArya bhI anumAna kA mukhya AdhAra vyApti ko mAnate haiN| do vastuoM meM sarvadA niyatarUpa se sahacAra sambandha svIkAra kie binA eka ke jJAna se dUsare kA jJAna nahIM ho sktaa| vyApti kA jo svarUpa prAcIna nyAya-vaizeSika evaM bauddhAcArya nirUpita karate haiM vahI svarUpa jaina darzana meM bhI pratipAdita hai| jaina dArzanikoM ne vyApti ko avinAbhAva niyama evaM anyathAnupapatti ke rUpa meM abhivyakta kiyA hai| jaina darzana meM vyApti kA pratipAdana mANikyanandI se pUrva spaSTa rUpa se nahIM prApta hotA hai| siddhasena, akalaGka, vidyAnanda Adi dArzanikoM ke hetu lakSaNa kA adhyayana karane se vidita hotA hai ki ve sAdhya evaM hetu ke avinAbhAva niyama ko hI vyApti mAnate haiN| vyApti jJAna ko paribhASita karate hue mANikyanandI33 kahate haiM ki 'isa vastu ke rahane para yaha vastu rahatI hai aura isake nahIM rahane para nahIM rahatI hai| arthAt sAdhya ke hone para hI hetu kA honA tathA sAdhyAbhAva meM hetu kA na honA

Page #113
108 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 hI vyApti hai| yathA-agni ke hone para hI dhUma hotA hai, usake abhAva meM dhUma nizcita rUpa se hotA hI nahIM hai|' mANikyanandI ke anusAra hI sahabhAva niyama evaM kramabhAva niyama avinAbhAva hai| sahacArI aura vyApya-vyApaka bhUta padArthoM meM sahabhAva-niyama tathA pUrvacara, uttaracara aura kAryakAraNabhUta padArthoM meM kramabhAva niyama pAyA jAtA hai|34 isakI vyAkhyA karate hue anantavIrya ne likhA hai ki sahacArI rUpa, rasa Adi meM tathA vRkSatva, ziMzapAtva Adi vyApya-vyApakabhAva vAle padArthoM meM sahabhAva niyama pAyA jAtA hai|5 jaise- saMtarA rUpa vAlA rasa hone se| yahA~ jahA~-jahA~ rasa hotA hai vahA~vahA~ rUpa bhI hotA hai| aisI vyApti banAI jA sakatI hai, kyoMki hetu 'rasa' sAdhya 'rUpa' ke abhAva meM kahIM bhI nahIM pAyA jaataa| isake viparIta yadi saMtarA rasa vAlA hai, rUpa hone se isa anumAna kA utthApana kiyA jAya to anumAna yathArtha nahIM hogA, kyoMki hetu rUpa sAdhya rasa ke abhAva vAle padArtha teja agni rUpa meM bhI pAye jAte haiN| ata: jahA~-jahA~ rasa rahatA hai vahA~-vahA~ rUpa bhI rahatA hai| isa prakAra sahacAriyoM kA jJApana karanA hI sahabhAva niyama haiN| 'pramANanayatattvAloka' meM vAdidevasUri ne 'sAdhya evaM sAdhana ke traikAlika sambandha ko vyApti kahA hai|'36 arthAt do vastuoM ke bIca kA vaha sambandha jo bhUta, vartamAna evaM bhaviSya meM sadaiva vidyamAna rahe aura usakA bAdha na ho| 'pramANanayatattvAloka' kI aMgrejI vyAkhyA meM DaoN0 harisatya bhaTTAcArya kA kahanA hai ki The Subject-matter or the content of Induction is the relationship which subsists between two things or phenomena and which relationship continues to be true in all the three times, i.e., past, present and future. isa prakAra vyApti ke lie traikAlikatA kA honA anivArya hai| anivAryatA kI traikAlikatA kA bodha hue binA avinAbhAva kA niyama nirdhArita nahIM kiyA jA sktaa| naiyAyika mAnate haiM ki bhUyo-darzana se avinAbhAva kA bodha hotA hai| bAra-bAra do vastuoM kA sAhacarya dekhate haiM, taba usa sAhacarya ke AdhAra para niyama kA nirdhAraNa kara liyA jAtA hai| parantu niyama kA AdhAra sirpha sAhacarya hI nahIM apitu vyabhicAra bhI honA caahie| ata: vyApti ke lie do viSayoM kA jJAna Avazyaka hai- sAhacarya kA jJAna tathA vyabhicAra jJAna kA abhaav|38 ata: mAtra bhUyo darzana se bhUta, vartamAna evaM bhaviSya ke padArthoM kA vyApti jJAna sambhava nahIM hai| AcArya hemacandra vyApti vivecanA meM bauddhAcArya dharmakIrti kA anusaraNa karate hue kahate haiM ki 'vyApya ke hone para vyApaka kA honA tathA vyApaka ke hone para vyApya kA honA vyApti hai|39 arthAt hetu ke hone para sAdhya kA nizcita rUpa se honA tathA sAdhya ke hone para hI hetu kA honA vyApti hai| 'hetubinduvivaraNa' meM arcaTa ne vyApti ko saMyoga kI taraha ekarUpa sambandha nahIM apitu vyApaka dharma aura vyApyadharma rUpa

Page #114
bauddha evaM jaina darzana meM vyApti-vimarza : 109 se bhinna svarUpa batalAyA hai aura kahA hai ki apanI viziSTa vyApti ke kAraNa vyApya hI gamaka hotA hai tathA apanI viziSTa vyApti ke kAraNa vyApaka hI gamya hotA hai|" parantu arcaTa ne jisa vyApakadharmarUpa vyApti ko gamakatvaniyAmaka kahA hai use gaGgeza vyApti nahIM mAnate haiN| gaGgeza 1 kA mAnanA hai ki vaha vyApakatva mAtra hai aura tathAvidha vyApaka kA sAmAnAdhikaraNya hI vyApti hai- 'tena samaM tasya sAmAnAdhikaraNyaM vyaaptiH|' jainAcArya ratnaprabha ne gamya-gamaka rUpa sAdhya-sAdhana ke avinAbhAva sambandha ko vyApti kahA hai|42 inhIM kA samarthana karate hue dharmabhUSaNa ne sAdhya aura sAdhana meM gamya-gamaka-bhAva ko sAdhaka evaM vyabhicAra ke gandha se rahita jo sambandha vizeSa hai, use vyApti arthAt avinAbhAva kahA hai|43 sahabhAva evaM kramabhAva niyama ko prazastapAda dvArA daizika vyApti evaM kAlika vyApti ke rUpa meM kiye gaye nirUpaNa ko hI dhyAna meM rakhakara sambhavata: ratnaprabha ne gamya-gamaka bhAva ko hI avinAbhAva kahA aura isI meM 'vyabhicAra zUnyatA' zabda jor3akara dharmabhUSaNa ne apane vyApti lakSaNa kI vivecanA kii| jahA~ taka vyApti kI grAhakatA kA prazna hai to jaina darzana meM tarka ko eka mAtra vyApti grAhaka kA sAdhana mAnA gayA hai| jaina paramparA meM tarka ke svarUpa aura viSaya ko sthira karane kA zreya akalaGka ko jAtA hai| akalaGka ne hI sarvaprathama tarka ko vyApti grAhaka rUpa meM samarthita kiyA aura usakA sabalatA ke sAtha sthApana kiyaa| unhoMne pratyakSa aura anupalambha se hone vAle sambhAvanAtmaka jJAna ko tarka kahA hai| 'tattvArthazlokavArtika' meM tarka kA lakSaNa isa prakAra se vyakta kiyA gayA hai- 'sAdhya aura sAdhana ke sambandha viSayaka ajJAna ko nirasta karane kA jo sAdhakatama upAya hai use hI tarka kahA jAtA hai|'45 mANikyanandI ne upalambha aura anapalambha ke nimitta se jo vyApti jJAna hotA hai use tarka kahA hai|46 jaise- 'agni ke hone para hI dhUma kA honA' isa upalambha tathA 'agni ke abhAva meM dhUma kA kadApi na honA' isa anupalambha kA kAraNa vyApti ko sarvopasaMhAra rUpa se jAnanA hI tarka hai| tAtparya yaha hai ki jahA~ dhUma hotA hai vahA~ agni bhI hotI hai aura jahA~ agni nahI hotI vahA~ dhUma bhI nahIM hotaa| isa prakAra ke upalambhamUlaka vyApti sambandha ko arthAt sarvakAlika, sarvadezika tathA sarvavyaktika avinAbhAva sambandha ko sarvopasaMhAra rUpa se grahaNa karanA hI tarka hai| pratyakSa se gRhIta sAdhya evaM sAdhana hI nahIM, apit anumAna aura Agama ke viSayabhUta padArthoM meM bhI avinAbhAva kA nizcaya tarka dvArA hotA hai| vAdidevasUri ne 'pramANanayatattvAloka'47 meM tarka-lakSaNa meM upalambha aura anupalambha se utpanna honevAlA tathA bhUta, vartamAna evaM bhaviSya traikAlika sAdhya-sAdhana viSayaka sambandha

Page #115
110 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 ko grahaNa karane vAlA 'jo yaha padArtha isa padArtha ke hone se hI hotA haiM' ityAdi AkAra vAle jJAna ko Uha yA tarka pratipAdita kiyA haiN| jaise- loka meM jitane bhI dhUma hote haiM ve sabhI agni ke hone ke kAraNa hI hote haiM, na hone se nhiiN| una sabhI bAtoM ko tarka dvArA samAviSTa kara liyA jAtA hai| isa prakAra hama dekhate hai ki jainAcAryoM ne tarka ko vyApti kA grAhaka athavA nizcAyaka aMgIkAra kiyA hai| pratyakSa, anumAna Adi kisI anya jJAna ko ve vyApti grAhaka nahIM mAnate haiN| pratyakSa dvArA bhUyodarzana hone para bhI traikAlika vyApti sambhava nahIM hai, pratyakSa dvArA to tAtkAlika samaya meM vidyamAna padArthoM ke sambandha kA jJAna hotA hai, bhUta evaM bhaviSya ke padArthoM kI vyApti kA jJAna 'tarka' dvArA hI sambhava hai| isa prakAra jainAcAryoM ne tarka ko vyApti kA grAhaka pratipAdita karane ke sAtha hI use svataMtra pramANa ke rUpa meM bhI svIkAra kiyA hai| bhAratIya tarka-vidyA meM vyApti ke aneka bheda-prabheda milate haiM, parantu jaina tArkikoM ne vyApti-bheda ke rUpa meM pramukhatayA anta:vyApti, bahirvyApti, sAkalya vyApti, tathotpatti, anyathAnupapati evaM saha-krama vyApti ko svIkAra kiyA hai| jainAcAryoM ke anusAra jaba pakSa meM vyApya-vyApaka-bhAva ko niyata rUpa se grahaNa kiyA jAtA hai to use antarvyApti kahate haiN| jaise- parvato vahnimAn dhUmAt mhaansvt| isa anumAna meM parvata meM hI dhUma aura agni kI vyApti kA grahaNa karake anumAna kiyA jAya to vaha antarvyApti kahalAtI hai| jahA~ para sapakSa meM vyApti kA grahaNa kiyA jAtA hai use bahirvyApti kahate haiM aura jahA~ para pakSa aura sapakSa donoM meM vyApti gRhIta karake anumAna kiyA jAya use sAkalya vyApti kahate haiN| vyApti-bheda ko spaSTa karate hue vAdidevasUri kahate haiM ki 'pakSa meM hI sAdhana kA sAdhya ke sAtha vyApti honA antarvyApti aura pakSa ke bAhara vyApti honA bahipti hai| jaise- vastu anekAnta rUpa hai, kyoMki vaha sat hai aura yaha sthala agnivAlA hai, kyoMki dhUmavAna hai, jo dhUmavAna hotA hai vaha agnivAlA hotA hai, jaise- paakshaalaa| vastu anekAnta rUpa hone ke kAraNa sat hai| yahA~ satva hetu kI 'anekAntarUpa' isa sAdhya ke sAtha vyApti antarvyApti hai, kyoMki yaha pakSa meM hI ho sakatI hai bAhara nhiiN| dUsare udAharaNa meM 'yaha sthala' pakSa hai aura 'dhUma tathA agni kI vyApti' usa sthAna se bAhara sapakSa (pAkazAlA) meM batAI gaI haiM, ataeva yaha bahirvyApti hai| ___ vyApti ke anya bheda meM mANikyanandI ne 'parIkSAmukha' tathA hemacandra ne 'pramANamImAMsA' meM tathopapatti tathA anyathAnupapatti nAma se vyApti ke do bhedoM kA ullekha kiyA hai|5deg sAdhya ke hone para hI sAdhana kA honA tathopapatti hai aura sAdhya

Page #116
bauddha evaM jaina darzana meM vyApti-vimarza : 111 ke na hone para sAdhana kA na honA anyathAnupapatti hai| yathA- vahni ke hone para hI dhUma kA honA aura vahni ke na hone para dhUma kA na honaa|51 eka anya bheda meM sahabhAvaniyama evaM kramabhAvaniyama kA nAma AtA hai| mANikyanandI ne vyApti ke do rUpoM sahabhAvaniyama evaM kramabhAvaniyama kA varNana kiyA hai|52 do sahacArI padArthoM evaM vyApya-vyApaka padArthoM meM sahabhAva avinAbhAva hotA hai|53 jo sahacArI aura vyApya-vyApaka hote haiN| unameM sahabhAvaniyama avinAbhAva rahatA hai|54 jaise- rUpa aura rasa donoM sahacArI haiMrUpa ke sAtha rasa aura rasa ke sAtha rUpa niyama se rahate haiN| ata: donoM sahacArI haiN| isalie unameM sahabhAvaniyama avinAbhAva hai| isa avinAbhAva se svabhAva, vyApya evaM sahacara hetu sAdhya ke gamaka hote haiN| pUrvacara, uttaracara, kArya evaM kAraNa hetuoM meM kramabhAva avinAbhAva hotA hai|55 jo pUrvottaracArI aura kArya-kAraNa hote haiM unameM kramabhAvaniyama avinAbhAva hotA hai| jaise- kRtikA kA udaya aura zakaTa kA udy| kRtikA kA udaya pUrvacara aura zakaTa kA udaya eka muhUrta bAda hotA hai| donoM meM kramabhAvaniyama avinAbhAva hai| isI se kRtikA ke udaya se zakaTodaya kA anumAna hotA hai| ina do prakAra ke avinAbhAva se samasta hetu sAdhya ke gamaka siddha ho jAte haiN| niSkarSata: kahA jA sakatA hai ki anumAna ke Avazyaka aMga ke rUpa meM bauddha evaM jaina donoM hI darzanoM meM vyApti ko svIkAra kiyA gayA hai| donoM hI avinAbhAva niyama ko vyApti svIkAra karate haiN| parantu vyApti grahaNatA meM jahA~ bauddha dArzanikoM ne tAdAtmya evaM tadutpatti ko AtmasAta kara yaha batAne kA prayAsa kiyA hai ki jisase jisakI utpatti hotI hai usameM usakA avyabhicAra hotA hai aura jisameM jisakA tAdAtmya hotA hai usameM bhI usakA avyabhicAra hotA hai| isake viparIta jainAcAryoM ne ina donoM sambandhoM se vyApti hone ko asvIkAra kiyA hai| unakA mAnanA hai ki pUrvacara, uttaracara, sahacara Adi aise aneka hetu haiM jinameM sAdhya ke sAtha na tAdAtmya hai aura na tadutpatti, tathApi sAdhya ke sAtha vyApti hotI hai| vAdidevasUri ne 'syAdvAdaratnAkara' meM tAdAtmya evaM tadutpatti ko aparyApta hI nahIM, apitu unake dvArA vyApti svIkAra karane kA khaNDana bhI kiyA hai| prAkRtika tathyoM se sambandha vyAptiyA~ bhI bhitra-bhinna rahI haiN| jisa darzana kA jo siddhAnta rahA usane usI ke AdhAra para vyApti ko paribhASita karane kA prayAsa kiyaa| avinAbhAva ke lie jahA~ taka traikAlika avyabhicAra kA prazna hai, vaijJAnika vyAptiyoM ko khaNDita hote dekha yaha nahIM kahA~ jA sakatA ki sArI vyAptiyA~ sahI hI haiN| hA~! vyAptiyAM apane deza-kAla vizeSa meM hI sahI ho sakatI hai, yaha Avazyaka nahIM kI ve traikAlika satya hoN|

Page #117
112 : sandarbha 1. 2. 3. 4. 5. 6. 7. 8. zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 zarmA, DaoN0 brajanArAyaNa, bhAratIya darzana meM anumAna, pR0 74. koThiyA, DaoN0 darabArI lAla, jaina tarkazAstra meM anumAna vicAra, pR0 130. muni, nathamala jaina nyAya kA vikAsa, pR0 115. jaina, DaoN0 dharmacandra, bauddha pramANa- mImAMsA kI jaina dRSTi se samIkSA, pR0 260. vijalvAna, DaoN0 cakradhara, bhAratIya nyAyazAstra, pR0 220. niyatadharmasAhityamubhayorekatarasya vA vyAptiH / sAMkhyasUtra, 5/29. vijalvAna, DaoN0 cakradhara, bhAratIya nyAyazAstra, pa0 227. anumeyasya tulyajAtIyeSvanuvRtau bhinnajAtIyebhyo vyAvRtaH sambandhaH / vyAsabhASya, pR0 28. 9. vijalvAna, DaoN0 cakradhara, bhAratIya nyAyazAstra, pR0 227. 10. yatradhUmastatrAgniriti sAhacaryaniyamo vyAptiH / tarkabhASA, anumAna nirUpaNa, pR0 72. 11. vijalvAna, DaoN0 cakradhara, bhAratIya nyAyazAstra, pR0 222. 12. prasiddhipUrvakatvAdapedezasya / aprasiddho'napadezo'sansandigdhazcAnapedezaH / vaizeSika sUtra 3.1 / 14 - 15. 13. zAbara bhASya, zabara svAmI, pR0 36. 14. svAbhAvika sambandhoM vyAptiH / mAnameyodaya, nArAyaNa bhaTTa, pR0 26. 15. sambandha niyamoM vyAptiH / dRzyamAneSu dezakAlAdiSu yo liGgasya- liGginA sahabhAvaH sa eva niyamaH / tantrasiddhAntaratnAvalI, citrasvAmI, pR0 52. 16. prakaraNapacikA, zAlikanAtha, pR0 202. 17. nyAyabindu TIkA 2/22-23. 18. pakSadharmastadaMzena vyApto hetustridhaiva saH / avinAbhAvaniyamAt hetvAbhAsAstato'pare / / pramANavArtika 3/1. 19. svabhAvapratibaMdhe hi styrtho'rthgmyet| nyAyabindu 2 / 19. 20. sa ca pratibandhaH sAdhye'rtheliGgasya / vahI 2/21. 21. tasya vyAptirhi vyApakasya tatra bhAva eva / vyApyasya vA tatraiva bhAva: / hetubindu, pR0 53. 22. kAryakAraNabhAvAdvA svabhAvAdvA niyAmakAt / avinAbhAvaniyamo 'darzanAnna na darzanAt // pramANavirtika 3/31

Page #118
bauddha evaM jaina darzana meM vyApti-vimarza : 113 23. yasya yena saha tAdAtmyadutpatti na sto na sa tadavinAbhAvI yathA prmeytvaadirnitytvaadinaa| hetubindu TIkA, pR0 9 24. jaina, DaoN0 dharmacandra, bauddha pramANamImAMsA kI jaina dRSTi se samIkSA, pR0 258. 25. uddhRta, zarmA, DaoN0 brajanArAyaNa, bhAratIya darzana meM anumAna, pR0 174. 26. nyAyabindu TIkA, pR0 113. 27. bauddha tarkabhASA TIkA, pR0 85. 28. tAdAtmyatadutpattibhyAmavinAbhAvo vyAptaH, tyosttraavshyNbhaavaat| tasya ca tayoreva bhAvAdattatsvabhAvasyAtadutpattezca (tadanAyattata) yA tdvybhicaarniymaabhaavaat| hetu bindU TIkA, pR0 8. 29. koThiyA, DaoN0 darabArIlAla, jaina tarkazAstra meM anumAna vicAra, pR0 138. 30. zarmA, DaoN0 brajanArAyaNa, bhAratIya darzana me anumAna pR0 192. 31. vijalvAna, DaoN0 cakradhara, bhAratIya nyAyazAstra, pR 231. 32. 'anvayo vyatireko vA uktaH' veditavya iti smbndhH| anvayavyatirekarUpatvAd vyAptireti bhaavH| hetubindu TIkA, pR0 19. 33. idamasmin satyeva bhavatyasati na bhavetyeveti c| yathA'gnAveva dhUmastadabhAve na bhavatveveti c| parIkSAmukha, 3/8-9. 34. zarmA, DaoN0 brajanArAyaNa, bhAratIya darzana meM anumAna, pR0 138. 35. vahI, pR0 138. 36. trikAlavartisAdhya-sAdhanayoH sambandhaH vyaaptiH| pramANanayatattvAloka, 3/7 kI vyaakhyaa| 37. Bhattacharya, Dr. Hari Satya, Praman-Naya Tattawalokalan ___kar, Page 182 38. muni, nathamala, jaina nyAya kA vikAsa, pR0 115. 39. vyAptiApakasya vyApte sati bhAva eva vyAptasya vA tatraiva bhaavH| pramANamImAMsA 1/2/6 40. pramANamImAMsA (bhASA TippaNI), pR0 79. . 41. vahI, pR0 79. 42. kAlatrayIvartino: sAdhyasAdhanayorgamyagamakayoH sambandho'vinAbhAvo vyaaptiH| ratnAkarAvatArikA, bhAga-2, pR0 20. 43. sAdhyasAdhanayorgamyagamakabhAvaprayojako vyabhicAragandhAsahiSNuH sambandhavizeSo vyaaptirvinaabhaavH| nyAyadIpikA, pR0 62

Page #119
114 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 44. sambhavapratyayastarka: prtykssaanuplmbhtH| anyathA smbhvaasiddhrnvsthaanumaantH|| pramANasaMgraha kArikA, 12 45. sAdhya sAdhanasambandhAjJAnanivRttirUpe sAkSAtsvArthanizcAyane phale saadhktmstrkH| tatvArthazlokavArtika, 1/13/119 / 46. upalambhAnupalambhanimittaM vyaaptijnyaanmuuhH| parIkSAmukha, 3/7 47. upalambhAnupalambhasaMbhavaM, trikAlIkalitasAdhyasAdhanasambandhAdyalambanam, idamasmin satyeva bhavati ityAdyAkAraM saMvedanam UhA'paranAmA trkH| pramANanayatattvAloka, 3/7 48. yathA yAvAna kazcid dhUmaH sa sarvo vahnau satyeva bhavatIti tasminnasatyayau na bhvtyev| vahI, 3/8 49. pakSIkRta eva viSaye sAdhanasya sAdhyena vyAptirantarvyApti:, anyatra tu bahirvyAptiH / __yathA anekAntAtmakaM vastu sattvasya tathaivopapatteriti, agnimAnayaM deza: dhUmavatvAd, ya evaM sa evaM, yathA pAkasthAnamiti c| pramANanayatattvAloka, 3/38-39 50. vijalvAna, DaoN0 cakradhara, bhAratIya nyAyazAstra, pR0 231. 51. koThiyA, DaoN0 darabArI lAla, jaina tarkazAstrA meM anumAna vicAra, pR0 156. 52. shkrmbhaavniymo'vinaabhaavH| parIkSAmukha 3/12. 53. sahacAriNoApyavyApakayozca sahabhAvaH, vahI, 3/13. 54. koThiyA, DaoN darabArI lAla, jaina nyAya kI bhUmikA, pR0 83. 55. pUrvottara cAriNoH kAryakAraNayozca krmbhaavH| parIkSAmukha, 3/14.

Page #120
zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 jaina dArzanika cintana kA aitihAsika vikAsa-krama DaoN. kirana zrIvAstava bhAratIya darzanoM meM jaina darzana kA mahattvapUrNa sthAna hai| bhArata ke sabhI darzanoM kA mukhya dhyeya du:khoM se Atyantika nivRtti hai| yaha saMsAra anAdi-ananta hai, isameM saMyoga-viyogajanya sukha-duHkha kI avirala dhArA baha rahI haiN| isameM nimajjana karatekarate jaba prANI thaka jAtA hai taba vaha zAzvata Ananda kI khoja meM nikalatA hai| vahA~ jo dhyeya aura upAdeya kI mImAMsA banatI hai, vaha darzana bana jAtA hai| darzana kA mAnya artha tattva kA sAkSAtkAra yA upalabdhi hai| bhArata meM do prakAra kI dArzanika paramparAeM anAdi kAla se vikasita rahI haiMvaidika paramparA aura zramaNa prmpraa| vaidika paramparA meM SaDdarzana- nyAya, vaizeSika, sAMkhya, yoga, mImAMsA, aura vedAnta haiN| jabaki zramaNa paramparA ke antargata jaina aura bauddha darzana Ate haiN| jaina saMskRti jo aba bhArata meM zramaNa dhArA kA pratinidhitva kara rahI hai, apane niSedhAtmaka rUpa meM avaidika hai| vAstava meM bhAratIya saMskRti eka milI-julI saMskRti hai jisake vikAsa meM ina donoM dhArAoM- brAhmaNa aura zramaNa ne apanA-apanA yogadAna diyA hai, donoM dhArAoM meM bahuta-sI samAnatAeM hote hue asamAnatAeM bhI haiN| kintu yaha bhI asatya nahIM hai ki donoM kI apanI-apanI vizeSatAeM aura vibhinnatAeM haiN| sAmAnya rUpa se yaha vizvAsa kiyA jAtA hai ki zramaNa paramparA kA udbhava aura vikAsa vaidika vicAradhArA kI rUDhivAditA ke virodha meM huA hai kintu yaha satya nahIM hai, kyoMki zramaNadhArA ke donoM darzanoM kA udbhava kisI ke virodha meM na hokara svataHsphUrta hai| ina donoM darzanoM ke pravartaka bhArata bhUmi meM janme do mahAna vyaktitva haiM- mahAvIra aura gautama buddha, jinhoMne mAnavIya samasyAoM kI Atyantika nivRtti kA lakSya sAmane rakhakara bhinna-bhinna jIvana paddhatiyoM ko janma diyaa| ina paddhatiyoM ke hRdayagrAhI rUpa ne sAmAnya jana-jIvana ko prabhAvita kiyaa| jisake kAraNa kucha hI samaya meM asaMkhya loga isake anuyAyI bana gye| manuSya ke lie manuSyoM dvArA pratipAdita ina cintana dhArAoM kA nirantara pravAhita hote rahanA isa bAta kA prabala pramANa hai ki isameM mAnava hita kI apUrva zakti vidyamAna hai| * pUrva zodhachAtrA- pArzvanAtha vidyApITha, vArANasI

Page #121
116 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 jaina darzana isI paramparA kA eka aMga hai| caubIsaveM tIrthaMkara mahAvIra svAmI ke bAda aneka AcAryoM ne isa darzana ko vikasita karane meM apanA mahattvapUrNa yogadAna diyaa| jisake kAraNa vizva aura mAnava jIvana ke pratyeka pakSa kI samasyAoM ke samAdhAna hetu susambaddha cintana-paddhati ke rUpa meM Aja jaina darzana hamAre sAmane upalabdha hai| jaina darzana kA udbhava aura vikAsa : IsA pUrva chaThI zatAbdI ke Asa-pAsa kA samaya bhArata meM bauddhika krAMti aura tArkika gaveSaNA kA kAla mAnA jAtA hai| isa yuga meM mAnavIya jIvana vyApAra ko preraNA dene vAlI zaktiyoM aura use mAnyatA pradAna karane vAle vicAroM meM krAMtikArI parivartana hue| samasta mAnavIya cetanA sote-sote jAga par3I aura kucha aise sudhAraka utpanna hue jinameM se kucha ne vaidika dhArA ke antargata hI rahakara use zuddha rUpa dene kA prayAsa kiyA, aura dUsare sudhArakoM ne vaidika siddhAntoM ko asvIkAra kara apane siddhAntoM kI pratiSThA kii| prathama koTi ke sudhAraka vAlmIki aura vyAsa the, tathA dUsare prakAra ke sudhAraka mahAvIra aura gautama buddha the / veda bAhya sudhArakoM ne yAjJika hiMsA kA nizcita aura kaThora svaroM meM virodha kiyaa| jahA~ jaina santoM ne Astika vicArakoM ke kevala vyAvahArika pakSa kA virodha kiyA vahIM bauddha santoM ne usake vyAvahArika aura tAttvika donoM prakAra ke pakSoM kA rUpAntara kiyaa| jaina darzana kA vikAsa mAtra tattvajJAna kI bhUmi para na hokara AcAra kI bhUmi para bhI huA hai / jIvana zodhana kI vyaktigata mukti prakriyA aura samAja tathA vizva meM zAnti sthApanA kI lokaiSaNA kA mUla maMtra ahiMsA hI hai| - ahiMsA kA nirapavAda aura nirUpAdhi vicAra samasta prANiyoM ke jIvana ko AtmasAta kiye binA ho nahIM sakatA thA / zramaNa dhArA kA sArA tattvajJAna yA darzana vistAra, jIvana-zodhana aura cAritra - vRddhi ke lie huA hai| vaidika paramparA meM tattvajJAna ko mukti kA sAdhana mAnA gayA hai| vaidika paramparA vairAgya Adi se jJAna kI puSTi karatI hai aura vicAra zuddhi karake jJAna ko hI mokSa mAna letI hai| jabaki zramaNa paramparA cAritra para bala detI hai aura kahatI hai ki usa jJAna kA, usa vicAra kA koI vizeSa mUlya nahIM hai jo jIvana meM na utare, jisakI suvAsa se jIvana suvAsita na ho / korA jJAna yA vicAra dimAgI kasarata se adhika kucha bhI mahattva nahIM rkhtaa| isakI puSTi jaina paramparA meM tattvArthasUtra ke prathama sUtra se ho jAtI hai| samyagdarzanajJAnacAritrANi mokSamArgaH / / 1

Page #122
jaina dArzanika cintana kA aitihAsika vikAsa-krama : 117 jaina darzana meM tattvamImAMsIya evaM jJAnamImAMsIya avadhAraNAoM kA atyaMta sUkSma vivecana huA hai evaM tadanusAra usa para virATa dArzanika sAhitya kA sRjana bhI huA hai| sAhitya kI dRSTi se atyanta samRddha jaina darzana kA sampUrNa tattvajJAna Agama tathA Agametara sAhitya meM upalabdha hai / AgamoM meM nibaddha gUr3ha dArzanika mAnyatAoM ke prakaTIkaraNa meM Agametara dArzanika sAhitya kA viziSTa avadAna hai| kAlakrama ke AdhAra para jaina darzana ke vikAsa kI nimna avasthAeM milatI haiM - (1) Agamika yuga - bhagavAna mahAvIra ke nirvANa se lekara karIba eka hajAra varSa kA arthAt vikrama kI pA~cavIM zatAbdI taka / (2) anekAnta sthApanA yuga - vikrama kI pA~cavIM zatAbdI se AThavIM zatAbdI taka / (3) dArzanika samIkSA yuga - vikrama kI AThavIM se satrahavIM zatAbdI tk| (4) navIna nyAya yuga - vikrama kI satrahavIM se Adhunika samaya paryanta / Agamika yuga : bhagavAna mahAvIra ke upadezoM kA saMgraha unake sAkSAt ziSya arthAt gaNadharoM ne aMgoM ke rUpa meM kiyaa| unhIM ke AdhAra para anya sthaviroM ne ziSyoM ke hitArtha jo sAhitya apanI zailI meM grathita kiye ve upAMga, prakIrNaka, cheda aura mUlasUtra ke nAma se prasiddha haiN| inakA aMtima saMskaraNa valabhI meM vIranirvANa ke 980 varSa bAda, matAntara se 993 varSa ke bAda huaa| Agama yuga kI kAla maryAdA mahAvIra ke parinirvANa arthAt vi0pU0 527 se prAraMbha hokara prAyaH eka hajAra varSa taka jAtI hai| bhagavAna mahAvIra dvArA artha rUpa meM bhASita Agama ke kAlakrama ke anusAra do vibhAga ho ge| bhagavAna ke upadeza ke arthAgama aura usake AdhAra para kI gayI sUtra racanA ko sUtrAgama kahA gayA / isakA aparanAma gaNipiTaka bhI hai| Agama rUpa . saMkalana ke mukhya bAraha vibhAga the, ataH ve dvAdazAMgI ke nAma se vikhyAta hue| bAraha aMga nimna haiM (1) AcArAMga, (2) sUtrakRtAMga, (3) sthAnAMga, (4) samavAyAMga, (5) bhagavatI/vyAkhyAprajJapti (6) jJAtAdharmakathA, (7) upAsakadazA, (8) antakRt dazA, (10) praznavyAkaraNa, (11) vipAkazruta, (12) dRSTivAda | Agamika sAhitya ko racanA kI dRSTi se do bhAgoM meM bA~TA gayA hai(1) aMga praviSTa evaM (2) anaMga praviSTa yA aMgabAhya

Page #123
118 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 bhagavAna mahAvIra ke 11 gaNadharoM ne jo sAhitya sRjana kiyA vaha aMga pravRSTa hai aura sthaviroM ne jisa sAhitya kI racanA kI hai vaha anaMga praviSTa hai| dvAdazAMgI ke atirikta sampUrNa Agama sAhitya anaMga praviSTa hai| AgamoM meM mukhya sthAna rakhanevAlI dvAdazAMgI kI vizeSatA hai ki vaha svataH pramANa hai| zeSa Agama parata: pramANa haiM arthAt dvAdazAMgI se jo aviruddha hai vaha pramANa, zeSa apramANa hai| aMgabAhya graMthoM meM aupapAtika, rAjapraznIya Adi 12 upAMga; Avazyaka, dazavaikAlika, Adi 4 mUlasUtra, nandI - anuyogadvArarUpa 2 cUlikAyeM; nizItha, mahAnizItha, Adi 6 chedasUtra tathA catuHzaraNa, AturapratyAkhyAna, Adi 10 prakIrNaka antarbhAvita haiN| ina sabhI sUtroM kA sambandha darzana se nahIM hai| kucha kA sambandha jaina AcArazAstra se, kucha kA bhUgola - khagola zAstra se, upadezAtmaka haiM to kucha kucha kA sambandha kalpita kathAoM tathA zubha aura azubha vipAka-kathAoM se hai| ata: jaina AgamoM meM tatkAlIna sabhI vidyAoM kA samAveza huaa| darzana se sambandhita Agama haiM - sUtrakRtAMga, sthAnAMga, samavAyAMga, bhagavatI (vyAkhyAprajJapti), prajJApanA, rAjapraznIya, jIvAjIvAbhigama, nandI aura anuyogadvAra / Agama yuga meM dArzanika viSayoM kA nirUpaNa 'rAjapraznIya' ko chor3a deM to yuktiyukta pUrvaka prAyaH nahIM kiyA gayA hai, yaha spaSTa hai| pratyeka viSaya kA nirUpaNa jaise koI draSTA dekhI huI bAta batA rahA ho, isa DhaMga se huA hai| vastu kA nirUpaNa usake lakSaNa dvArA nahIM, kintu bheda-prabheda ke pradarzana pUrvaka kiyA gayA hai| AjJA pradhAna yA zraddhA pradhAna upadeza zailI yaha Agama yuga kI vizeSatA hai / 'sUtrakRtAMga" meM tatkAlIna dArzanika vicAroM kA nirAkaraNa karake svamata kI sthApanA kI gayI hai| tatkAlIna kriyAvAda, akriyAvAda, vinayavAda aura ajJAnavAda kA nirAkaraNa kara susaMskRta kriyAvAda kI sthApanA kI gayI hai| 'prajJApanA' meM jIva ke vividha bhAvoM ko lekara vistAra se vicAra kiyA gayA hai| 'rAjapraznIya' meM pArzvanAtha kI paramparA meM hue kezI zramaNa ne zrAvastI ke rAjA paesI ke praznoM ke uttara meM nAstikavAda kA nirAkaraNakara AtmA aura tatsambandhI aneka bAtoM ko udAharaNa dekara yuktipUrvaka samajhAyA hai| 'bhagavatIsUtra' meM aneka praznottaroM meM naya, pramANa, saptabhaMgI, anekAntavAda Adi aneka dArzanika vicAra bikhare paDe haiN| 'nandIsUtra' jaina paramparAmAnya jJAna ke svarUpa aura bhedoM kA vizleSaNa karatI hai| 'sthAnAMga' aura 'samavAyAMga' bauddhoM ke 'aMguttaranikAya' kI bhAMti haiM jinameM AtmA, pudgala, jJAna, naya, pramANa Adi

Page #124
jaina dArzanika cintana kA aitihAsika vikAsa-krama : 119 viSayoM kA nirUpaNa huA hai| bhagavAna mahAvIra ke zAsana meM hue nihnavoM kA varNana sthAnAMga meM hai| 'anuyogadvAra' meM zabdArtha karane kI prakriyA kA varNana mukhya hai, kintu prasaMga se usameM jJAna, pramANa, naya tathA tattvoM kA bhI nirUpaNa huA hai| isake pazcAt AgamoM kI TIkAyeM AtI haiN| prAkRta meM nibaddha niyukti, bhASya aura cUrNi inake aMga haiN| niyukti aura bhASya padyamaya tathA cUrNi gadyamaya haiN| niyuktiyoM meM bhadrabAhu dvitIya ne kaI prasaMgoM meM dArzanika carcAyeM prastuta kI haiN| isake atirikta AtmA ke astitva kA vivecana, jJAna kA sUkSma vivecana, zabdArtha kI paddhati tathA pramANa, naya, nikSepa Adi vivaraNa bhI TIkA sAhitya meM huA hai| jahAM taka Agamika bhASyakAroM kA prazna hai, unameM saMghadAsagaNi aura jinabhadragaNi kSamAzramaNa pramukha haiN| 'vizeSAvazyakabhASya' meM jinabhadragaNi kSamAzramaNa ne Agamika padArthoM kA tarkasaMgata vivecana kiyA hai| pramANa, naya, nikSepa kI sampUrNa carcA ke atirikta dArzanika carcA kA koI aisA viSaya nahIM hai jise jinabhadra ne sparza na kiyA ho| 'bRhatkalpabhASya' meM saMghadAsagaNi ne sAdhuoM ke AhAra-vihAra Adi niyamoM ke utsarga evaM apavAda mArga kI carcA dArzanika DhaMga se kI hai| unhoMne bhI prasaMgAnusAra pramANa, naya, nikSepa kI carcA kI hai| lagabhaga sAtavIM-AThavIM zatAbdI se cUrNiyAM milanI Arambha hotI haiN| cUrNikAroM meM jinadAsa mahattara lokapriya rahe haiN| unhoMne 'nandIcUrNi' ke atirikta bhI kucha cUrNiyAM likhIM haiN| avadheya hai ki cUrNiyoM meM bhASya ke viSaya ko hI saMkSepa meM likhA gayA hai| jainAgamoM kI sabase prAcIna saMskRta TIkA AcArya haribhadrakRta mAnI jAtI hai| unakA samaya vi. 757-857 ke bIca mAnA jAtA hai| haribhadra kI TIkAoM meM sabhI darzanoM kI pUrvapakSa ke rUpa meM carcA hai| unhoMne prAkRta cUrNiyoM kA prAya: saMskRta meM anuvAda kiyA aura jaina tattvajJAna kI dArzanika pratiSThA kii| haribhadra ke bAda zIlAMkasUri (dasavIM zatAbdI) ne saMskRta TIkAoM kI racanA kii| unake pazcAt zAntyAcArya hue jinhoMne uttarAdhyayana kI bRhat TIkA likhii| usake bAda navAMgI TIkAkAra abhayadeva (vi. 1072-1135) kA krama AtA hai jinhoMne nau aMgoM para TIkAyeM likhiiN| 12vIM zatI ke vidvAn maladhArI hemacandra bhI isa krama meM ullekhanIya haiM kintu AgamoM kI saMskRta TIkA banAne meM yadi kisI kA nAma pramukhatA se liyA jAtA hai to ve haiM- AcArya mlygiri| prAMjala bhASA meM dArzanika carcA kA Ananda malayagiri kI TIkAoM meM AtA hai| ye hemacandra ke samakAlIna the, ata: inakA samaya 12vIM zatAbdI hI mAnA jAnA caahiye|

Page #125
120 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 saMskRta - prAkRta TIkAoM kA parimANa itanA baDhatA gayA aura viSayoM kI carcA itanI gahanatara hotI gayI ki bAda meM yaha Avazyaka samajhA gayA ki AgamoM kA zabdArtha batAne vAlI saMkSipta TIkAyeM kI jaayeN| phalasvarUpa apabhraMza arthAt prAcIna gujarAtI bhASA meM bAlAvabodhoM kI racanA prArambha huI jinheM TabbA kahA gyaa| 18vIM sadI dharmasiMha muni kA nAma bAlAvabodhoM ke racanAkAroM meM vizeSa ullekhanIya hai| digambara Agama zvetAmbara sammata ukta AgamoM ko digambara AmnAya nahIM maantaa| ve aMgAdi prAcIna AgamoM ko lupta mAnate haiM, kintu unake AdhAra para vizeSatayA dRSTivAda ke AdhAra para digambara AcAryoM dvArA grathita kucha graMthoM ko Agamatulya mAnate haiN| unameM puSpadanta bhUtabalikRta 'SaTkhaNDAgama', AcArya guNadharakRta 'kaSAyapAhuDa' aura 'mahAbandha' pramukha haiN| inakA viSaya jIva aura karma tathA karma ke kAraNa jIva kI nAnA avasthAeM haiN| dArzanika khaNDana- maNDana mUla meM nahIM, apitu bAda meM hone vAlI unakI baDIbaDI TIkAoM - dhavalA, jayadhavalA Adi meM vizeSatayA pAyA jAtA hai| digambara AmnAya ke AcArya kundakunda kA nAma isa sandarbha meM vizeSa rUpa se ullekhanIya hai jinakA samaya digambara IsA kI prathama zatI tathA zvetAmbara pAMcavIM chaThI zatI mAnate haiN| unake graMtha digambara sampradAya meM Agamatulya hI mAne jAte haiM jinameM pravacanasAra, niyamasAra, samayasAra, aSTapAhuDa Adi prasiddha haiN| ina Agamatulya graMthoM ko digambaroM 1. prathamAnuyoga (purANa Adi), 2. karaNAnuyoga (sUryaprajJapti Adi), 3. dravyAnuyoga (pravacanasAra, AptamImAMsA Adi), 4. caraNAnuyoga (mUlAcAra, trivarNAcAra Adi) ina cAra bhAgoM meM vargIkRta kiyA hai| tattvArthasUtra aura usakI TIkAyeM AgamoM meM jaina prameyoM kA varNana viprakIrNa thA ataeva jaina tattvajJAna, AcAra, bhUgola, khagola, jIvavidyA, padArthavijJAna Adi nAnA AkAra ke viSayoM kA saMkSepa me nirUpaNa karanevAle eka graMtha kI mahatI AvazyakatA thI jisakI kamI pUrI kI AcArya vAcaka umAsvAti / umAsvAmi (3sarI - 4thI zatI) ne tattvArthasUtra kI racanA kr| AgamoM kI tathA tattvArtha kI TIkAe~ yadyapi Agamayuga kI nahIM haiM kintu unaka sIdhA sambandha mUla ke sAtha hone se unakA mahattva adhika hai| yaha graMtha donoM sampradAyo meM samAna rUpa se mAnya hai| jaina dharma aura darzana kI mAnyatAoM kA isa grantha meM acche DhaMga se varNana huA hai| AcArya umAsvAti ne svayaM isa para svopajJa bhASya likhA thA kintu vaha paryApta na thA, kyoMki samaya kI gati ke sAtha-sAtha dArzanika carcAoM me

Page #126
jaina dArzanika cintana kA aitihAsika vikAsa-krama : 121 gambhIratA aura vistAra bar3ha rahA thA jisakA samAveza karanA anivArya samajhA gyaa| pariNAma yaha huA ki pUjyapAda ne chaThI zatAbdI meM 'tattvArthasUtra' para 'sarvArthasiddhi' nAmaka eka svataMtra TIkA likhI, jisameM unhoMne jaina pAribhASika zabdoM ke lakSaNa nizcita kie aura yatra-tatra diGnAga Adi anya vidvAnoM ke mata kA alpamAtrA meM khaNDana bhI kiyaa| vikrama kI AThavIM-nauvIM zatAbdI meM to TIkAoM kI hoDa laga gayI aura akalaMka tathA vidyAnanda ne kramaza: 'rAjavArtika' evaM 'zlokavArtika' kI racanA kii| siddhasena aura unake bAda haribhadra ne apane samaya taka hone vAlI carcAoM kA samAveza apanI bRhatkAya aura laghuvRttiyoM meM kiyaa| ye pAMcoM kRtiyAM dArzanika haiN| diGnAga ke 'pramANasamuccaya' ke Upara dharmakIrti ne 'pramANavArtika' likhA aura jisa prakAra usI ko kendra meM rakhakara sampUrNa bauddha darzana vikasita huA usI prakAra tattvArtha ko kendra meM rakhakara jaina dArzanika sAhitya kA vikAsa haa| bAda meM malayagiri, cirantanamuni evaM vAcaka yazovijaya ne bhI tattvArthasUtra para TIkAyeM likhiiN| ata: satrahavIM zatAbdI taka ke dArzanika sAhitya kA antarbhAva bhI isameM huaa| digambara AcAryoM meM bhI zrutasAgara, vidhusena, yogIndradeva, yogadeva, abhayanandI Adi ne saMskRta TIkAyeM likhIM / bIsavIM zatI meM bhI paM0 sukhalAlajI ne tattvArtha para sundara vivecana kiyA hai| anekAnta-sthApanA yuga bhAratIya dArzanika kSetra meM bauddha darzana ke prakANDa paNDita nAgArjuna ne eka abhinava cetanA jAgRta kii| unhoMne dArzanika vAda-vivAdoM evaM tattvacarcA ko eka nUtana AyAma diyA tathA dArzanika kSetra meM eka krAMtikArI parivartana kiyaa| isa krAMtikArI parivartana kA prabhAva sirpha bauddha darzana para hI nahIM apitu sabhI bhAratIya darzanoM para pdd'aa| eka taraha se darzanazAstra ke tArkika aMza (svapakSa) kA maNDana aura para pakSa ke khaNDana kA daura prAraMbha ho cukA thaa| jaina darzana bhI isase achUtA nahIM rhaa| usa samaya vAda-vivAda ko taTastha rUpa se dekhanevAle jainAcArya isase apane ko bacA nahIM ske| phalata: jaina paramparA ne siddhasena divAkara aura svAmI samantabhadra jaise tArkikoM ko upasthita kiyaa| jaina darzana ke mahAn AcAryoM ne zramaNa bhagavAna mahAvIra ke samaya se zruta sAhitya meM naya Adi ke rUpa meM anekAntavAda ke jo bIja bikhare hae the unheM siddhAnta rUpa meM sthira kiyaa| isa mUla AdhAra ko lakSya meM rakhakara jaina dArzanika sAhitya meM isa samaya ko 'anekAnta sthApanA yuga' kahA gyaa| isa yuga meM AcArya siddhasena divAkara, samantabhadra, mallavAdI, siMhagaNi aura pAtrakezarI, ye pA~ca jaina dArzanika hue|

Page #127
122 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 AcArya siddhasena kI vizeSatA yaha hai ki unhoMne tatkAlIna nAnA vAdoM ko nayavAdoM meM sanniviSTa kara diyaa| unakA mAnanA hai ki saMsAra meM jitane darzana bheda ho sakate haiM, jitane bhI vacana bheda ho sakate haiM, utane hI nayavAda haiM aura una sabhI ke samAgama se anekAntavAda phalita hai| sabhI nayoM kA samAveza mAtra do nayoM- dravyArthika evaM paryAyArthika meM ho jAtA hai| jaba manuSya dravyArthika arthAt abheda kI dRSTi karatA hai aura bheda kI ora upekSAzIla ho jAtA hai taba use abheda hI abheda najara AtA hai| kintu dUsarA yadi bhedagAmI dRSTi yAnI paryAyArthika naya ke bala se pravRtta hotA hai, to use sarvatra bheda hI bheda dikhAI detA hai| syAdvAda kI dRSTi meM bheda darzana aura abheda darzana donoM ThIka haiN| isakA kAraNa yaha hai ki syAdvAda meM ina donoM viruddha matoM kA samanvaya hai| donoM kA virodha lupta ho gayA hai| anekAntavAda ina donoM ke samanvaya meM hai na ki virodha meN| kAryakAraNa meM bhedAbheda ko lekara dArzanikoM meM matabheda the| isa sandarbha meM nyAya-vaizeSika, sAMkhya evaM advaitavedAnta ke matoM kI samIkSA karate hue siddhasena ne batAyA ki abhedagAmI dRSTi se vicAra karane para kArya-kAraNa meM abheda hai, aura bhedagAmI dRSTi se dekhane para bheda hai, ataeva ekAnta ko tyAga kara kAryakAraNa meM bhedAbheda mAnanA hI yuktisaMgata hai| isa yuga meM samasta bhAratIya darzana ke sAmane nAgArjuna kA zUnyavAda, vasubandhu kA vijJAnavAda aura vedAnta kA advaitavAda hI carcA ke viSaya rhe| jaina paramparA ke dArzanika AcAryoM ne zUnyavAda, vijJAnavAda, advaitavAda evaM bhASAvAda ke samakSa jaina paramparA ke anekAntavAda yA syAdvAda ko prastuta kiyA jisane prativAdiyoM ke prativAda kA khaNDana kara jinamata kI pratiSThA kii| isI prakAra nitya-anityavAda, hetuvAda-ahetuvAda, bhAva-abhAvavAda, satkAryavAda aura asatkAryavAda Adi nAnA viruddha vAdoM kA samanvaya siddhasena ne apane granthoM meM kiyA hai| AcArya siddhasena ne sanmatitarka meM naya aura anekAnta kA gambhIra, vizad aura maulika vivecana to kiyA hI sAtha hI unhoMne pramANa ke svaparAvabhAsaka lakSaNa meM bAdhavivarjita vizeSaNa dekara use vizeSa samRddha kiyaa| AcArya siddhasena ne 'nyAyAvatAra' meM pramANa ke pratyakSa, anumAna aura Agama ye tIna bheda kiye haiN| inhoMne pratyakSa aura anumAna donoM ke svArtha aura parArtha do bheda kie haiN| anumAna aura hetu kA lakSaNa karake dRSTAnta, dUSaNa Adi parArthAnumAna ke samasta aMgoM kA nirUpaNa siddhasena ne kiyA hai| siddhasena ke isa kArya ko samantabhadra (IsA kI chaThI zatAbdI) ne manoyoga se Age bddhaayaa| unakI vizeSatA yaha hai ki unhoMne virodhI vAdoM ke yugala ko lekara saptabhaMgiyoM kI yojanA kaise ho, isakA spaSTIkaraNa bhAva-abhAva, nitya-anitya, bheda-abheda, hetuvAda-ahetuvAda, sAmAnya-vizeSa Adi tatkAlIna nAnA vAdoM meM

Page #128
jaina dArzanika cintana kA aitihAsika vikAsa-krama : 123 saptabhaMgI kI yojanA kara kiyaa| samantabhadrakRta AptamImAMsA anekAnta kI pratiSThA karane vAlA zreSTha grantha mAnA gayA hai| svAmI samantabhadra ne ekAntavAdoM kI AlocanA ke sAtha hI sAtha anekAnta kA sthApana, syAdvAda kA lakSaNa, sunaya-durnaya kI vyAkhyA aura anekAnta meM anekAnta kI prakriyA btaaii| unhoMne buddhi aura zabda kI satyatA aura asatyatA kA AdhAra mokSamArgopayogitA kI jagaha bAhyArtha kI prApti aura aprApti ko batAyA hai| samantabhadra ne svaparAvabhAsaka buddhi jJAna pramANa hai, yaha pramANa kA lakSaNa sthira kiyA tathA ajJAna nivRtti isa upAdAna aura upekSA ko pramANa kA phala batAyA / sanmati ke TIkAkAra vAdapravINa mallavAdI ne 'nayacakra' nAmaka eka svataMtra grantha kI racanA (vi0 pA~cavIM-chaThI zatAbdI) meM kI hai| anekAnta ko siddha karane vAlA yaha eka adbhuta grantha hai| granthakAra ne sabhI vAdoM kI eka cakra kalpanA kI hai jisameM pUrva-pUrvavAda kA uttara-uttaravAda khaNDana karatA hai| pUrva-pUrvavAda kI apekSA se uttara-uttaravAda prabala mAlUma hotA hai| kintu cakragata hone se pratyeka vAda pUrva meM avazya par3atA hai| ataeva pratyeka vAda kI prabalatA yA nirbalatA sApekSa hai| koI nirbala hI ho yA sabala hI ho, yaha ekAnta nahIM kahA jA sktaa| isa prakAra sabhI dArzanika apane guNa-doSoM kA yathArtha pratibimba dekha lete haiN| nayacakra para siMha kSamAzramaNa ne 18000 zloka pramANa bRhatkAya TIkA likhii| isa yuga ke eka prabhAvazAlI AcArya pAtrakezarI hue haiM jinakI racanA 'trilakSaNakadarthana', siddhasenakRta 'nyAyAvatAra' kI taraha usa yuga kI pramANazAstra se sIdhA sambandha rakhanevAlI kRti hai| inake atirikta anekAnta kI vyavasthA karane meM choTe-moTe sabhI jainAcAryoM ne bharasaka prayatna kiyA aura usa vAda ko eka aisI sthira bhUmikA pradAna kara dI ki Age ke AcAryoM ke lie kevala usa vAda ke Upara hone vAle nae-nae AkSepoM kA uttara denA hI zeSa raha gayA hai| ata: isa yuga kA anekAnta sthApanAyuga atyanta sArthaka hai| pramANa vyavasthA yuga bauddha pramANazAstra ke pitA diGnAga ne tatkAlIna nyAya, sAMkhya aura mImAMsA darzana ke prameyoM kA to khaNDana kiyA hI sAtha hI unake pramANa lakSaNoM kA bhI khaNDana kiyA tathA vasubandhu kI pramANa viSayaka vicAraNA kA saMzodhana karake svataMtra bauddha pramANazAstra kI vyavasthA kii| isake uttara meM prazastapAda, udyotakara, kumArila, siddhasena. mallavAdI. siMhagaNi, pajyapAda, samantabhadra Adi ne apane-apane darzana

Page #129
124 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 aura pramANazAstra kA samarthana kiyaa| tatpazcAt diGnAga ke TIkAkAra dharmakIrti kA nyAya ke kSetra meM padArpaNa huaa| isake bAda to eka ora dharmakIrti kI ziSya paramparA ke dArzanika arcaTa, dharmottara, zAntarakSita, prajJAkara Adi hue jinhoMne dharmakIrti ke pakSa kI rakSA kI tathA bauddha pramANazAstra ko sthira kiyA to dUsarI ora prabhAkara, vyomaziva, jayanta, sumati, pAtrasvAmI, maMDana Adi bauddhetara dArzanika hue jinhoMne apane darzana kI rakSA kii| yaha vAda-prativAda jaba taka bauddha dArzanika bhArata chor3akara bAhara nahIM cale gae, barAbara calatA rhaa| isa dIrghakAlIna saMgharSa meM jainoM ne bhI bhAga liyA aura apanA pramANazAstra vyavasthita kiyaa| AcArya jinabhadragaNi kSamAzramaNa ne (I0 7vIM sadI) anekAnta aura naya Adi kA vivecana kiyA tathA pratyeka prameya meM use lagAne kI paddhati bhI btaayii| unhoMne laukika indriya pratyakSa ko jo abhI taka parokSa kahA jAtA thA aura jisake kAraNa loka vyavahAra meM asamaMjasatA thI, sAMvyavahArika pratyakSa kI saMjJA dI, arthAt Agamika paribhASA ke anusAra yadyapi indriyajanya jJAna parokSa hI hai to bhI vyavahAra ke nirvAhArtha use saMvyavahAra pratyakSa kahA jAtA hai| bhaTTa akalaMkadeva jaina pramANazAstra pratiSThApaka mAne jAte haiN| akalaMka ne pramANa vyavasthA ke lie 'laghIyastraya', 'nyAyavinizciya' evaM 'pramANasaMgraha' likhA aura 'siddhivinizcaya' nAmaka grantha likhakara unhoMne jaina dArzanika mantavyoM ko vidvAnoM ke sAmane akATya pramANa pUrvaka siddha kiyA / unhoMne apane 'laghIyastraya' (kA0 3 / 10) meM prathamata: pramANa ke do bheda kiye phira pratyakSa ke spaSTa rUpa se mukhya pratyakSa aura sAMvyavahArika pratyakSa ye do bheda kiye| parokSa pramANa ke bhedoM meM smRti, pratyabhijJAna, tarka, anumAna aura Agama ko avizad jJAna hone ke kAraNa sthAna diyaa| isa taraha pramANazAstra kI vyavasthita rUpa rekhA yahA~ se prArambha hotI hai| 'anuyogadvAra', 'sthAnAMga' aura 'bhagavatIsUtra' meM pratyakSa, anumAna, upamAna aura Agama ina cAra pramANoM kA nirdeza milatA hai| yaha paramparA 'nyAyasUtra' kI hai| 'tattvArthabhASya' meM isa paramparA ko 'nayavAdAntareNa' rUpa se nirdeza karake bhI isako svaparamparA meM sthAna nahIM diyA hai aura na uttarakAlIna kisI jaina grantha meM inakA kucha nirNaya yA nirdeza hI hai| samasta uttarakAlIna jaina dArzanikoM ne akalaMka dvArA pratiSThApita pramANa-paddhati ko pallavita aura puSpita karake jaina nyAya ko vikasita kiyA hai|

Page #130
jaina dArzanika cintana kA aitihAsika vikAsa-krama : 125 haribhadra ne jaina darzana ke pakSa ko prabala banAne ke lie 'anekAntajayapatAkA' evaM 'zAstravArtAsamuccaya' nAmaka apane grantha meM bauddha aura bauddhetara sabhI dArzanikoM ke AkSepoM kA uttara diyaa| unhoMne bauddhagrantha 'nyAyapraveza' kI TIkA karake yaha sUcita kara diyA ki jJAna ke kSetra meM caukAbandI nahIM clegii| AcArya vidyAnanda ne apane samaya taka vikasita dArzanika vAdoM ko 'tattvArthazlokavArtika' meM sthAna diyA aura unakA samanvaya karake anekAntavAda kI carcA ko vikasita kiyA tathA pramANazAstra sambandhita viSayoM kI carcA bhI usameM kii| isa sandarbha meM unake AptaparIkSA, pAtraparIkSA, satyazAsanaparIkSA, yuktyAnuzAsana Adi grantha ullekhanIya haiN| inake atirikta jina AcAryoM ne apanI kRtiyoM se pramANavyavasthA ko samRddha kiyA unameM anantakIrti, zAkTAyana, anantavIrya, mANikyanandI, siddharSi, abhayadeva, prabhAcandra, vAdideva, hemacandra, malliSeNa, zAntyAcArya, ratnaprabha, rAmacandra, somatilaka Adi pramukha haiN| isa prakAra pramANa-vyavasthA yuga kI sthApanA huI / dArzanika samIkSA yuga : (navyanyAya- yuga) __ bhAratIya dArzanika kSetra meM navyanyAya ke yuga kA prArambha gaMgeza upAdhyAya se hotA hai| gaMgeza kA janma vikrama saM0 1256 meM huaa| unhoMne navInanyAya zailI kA vikAsa kiyA tabhI se samasta dArzanikoM ne usake prakAza meM apane-apane darzana kA pariSkAra kiyaa| gaMgeza upAdhyAya ne navyanyAya ke dvArA pramANa-prameya ko avacchedakAvacchinna kI bhASA meM jakar3a diyaa| kintu yazovijaya ke pUrva jaina dArzanikoM meM se kisI kA isa ora dhyAna nahIM gayA / phalataH13vIM zatAbdI se 17vIM zatAbdI ke aMta taka bhAratIya darzanoM kI vicAradhArA kA jo nayA vikAsa huA usase jaina dArzanika sAhitya vaMcita hI rhaa| satrahavIM zatAbdI ke prArambha meM vAcaka yazovijaya ne kAzI kI ora prayANa kiyA aura sarvazAstra vaizAradya prApta karake unhoMne jaina darzana meM bhI navInanyAya kI zailI se aneka grantha likhe aura anekAntavAda ke Upara kie gae AkSepoM kA samAdhAna karane kA prayatna kiyaa| unhoMne 'anekAntavyavasthA' likhakara anekAntavAda kI punaH pratiSThA kI aura 'aSTasahastrI' tathA 'zAstravArtAsamuccaya' nAmaka prAcIna granthoM para navIna zailI kI TIkA likhakara una donoM granthoM ko Adhunika banAkara unakA uddhAra kiyaa| unhoMne nayavAda ke viSaya meM 'nayapradIpa', 'nayarahasya', 'nayopadeza' Adi aneka grantha likhe haiN| apane navyanyAya kI pariSkRta zailI meM racita 'khaMDanakhaMDakhAdya' Adi granthoM meM yazovijaya ne usa yuga taka ke vicAroM kA samanvaya kiyA tathA use naye DhaMga se pariSkRta karane kA Adya aura mahAna prayatna kiyaa| vimaladAsa kI

Page #131
126 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 'saptabhaMgItaraMgiNI' navya zailI kI akelI anUThI racanA hai| aThArahavIM zatI meM yazasvatasAgara ne 'jainasaptapadArthI' Adi granthoM kI racanA kii| - isa prakAra hama dekhate haiM ki jaina dArzanika cintana kA vikAsa kramapUrvaka huA hai| isa vikAsa meM isane eka lambI avadhi taya kI hai| sAtha hI isa tathya se bhI inakAra nahIM kiyA jA sakatA ki isa vikAsa krama meM jaina vidvAnoM ke sAtha-sAtha ajaina vidvAnoM kA bhI smaraNIya yogadAna rahA hai, kyoMki dArzanika siddhAnta vAdaprativAda, AlocanA-pratyAlocanA aura khaNDana-maNDana se hI puSTa hote haiN| sandarbha : 1. tattvArthasUtra 1.1 2 Avazyakaniyukti 192 3. hisTrI Apha iNDiyana liTarecara bhA0 2, pR. 474 4. nyAyAvatAra,,siddhasena divAkara- 1.1 5. AptamImAMsA- 87 6. nyAyAvatAra-siddhasena divAkara, 1.1 7. mAlavaNiyA, paM0 dalasukha, jaina dArzanika sAhitya kA siMhAvalokana, jaina saMskRti saMzodhana maMDala, vArANasI pR. 19-20.

Page #132
zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 prakAzita upAMga sAhitya oma prakAza siMha upAMga sAhitya __ bhAratIya sAhitya meM jaina sAhitya kA viziSTa sthAna hai| jaina sAhitya ko do bhAgoM meM vibhAjita kiyA gayA hai- aMgapraviSTa aura aNgbaahy| gaNadharakRta Agama aMga athavA aMgapraviSTa tathA sthavirakRta Agama aMgabAhya kahalAte haiN| upAMga aMgabAhya Agama kI koTi meM rakhe gaye haiM, parantu kAlAntara meM jaina sAhitya ke parivartana evaM parivardhana kI sthiti meM inheM aMgoM se sambandhita karane kA prayAsa kiyA gyaa| vartamAna meM hameM 12 upAMgoM ke ullekha milate haiM, jinake nAma haiM - 'aupapAtika', 'rAjapraznIya', 'jIvAjIvAbhigama', 'prajJApanA', 'sUryaprajJapti', 'candraprajJapti', 'jambUdvIpaprajJapti', 'kalpikA', 'kalpAvataMsikA', 'puSpikA', 'puSpacUlikA', 'vRssnnidshaa|' nirayAvalikA meM hameM pAMca upAMgoM kA ullekha milatA hai| 'jambUdvIpaprajJapti' ke vRttikAra zAnticandra ne sarvaprathama 12 upAMgoM kA ullekha kiyA hai| jisameM nirayAvalikA ke pAMca tathA anya sAta upAMgoM ke nAma milate haiN| maiMne apane lekha meM upAMgoM kI aba taka kI prakAzita sUcI jo merI jAnakArI meM hai use prastuta karane kA prayAsa kiyA hai| aupapAtikasUtra aupapAtika jaina AgamoM kA prathama upAMga hai| isameM kula 43 sUtra haiN| isa graMtha kA Arambha campAnagarI ke varNana se kiyA gayA hai| isake prakAzita saMskaraNa nimna haiM 1. prastAvanA ke sAtha E. Leumann Leipzig, 1883 2. abhayadeva vRttisahita, AgamasaMgraha prakAzana, kalakattA 1880. Agamodaya samiti, bambaI, 1916. sAgarAnandasUri, Agamodaya prakAzana samiti, bambaI - 1955. saMskRta vyAkhyA evaM hindI-gujarAtI anuvAda, anuvAdaka- muni ghAsIlAla jI, jaina zAstroddhAra samiti rAjakoTa, 1959. * pustakAlayAdhyakSa, pArzvanAtha vidyApITha, vArANasI-221005 3. sA

Page #133
128 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 5. hindI anuvAda, anuvAdaka- amolakaRSi jI, haidarAbAda, vIra 2446. 6. mUla, choTelAlamaNi, jIvana kAryAlaya, ajamera, 1936. 7. mUla, hindI anuvAda, saMskRti rakSaka saMgha, sailaanaa| hindI vyAkhyA sahita, sampA0-muni mizrImala jI madhukara, Agama prakAzana samiti, vyAvara, rAja0 1987. 9. hindI anuvAda, anuvAdaka- muni umezacanda, sailAnA, 1964. 10. mUla, gujarAtI anuvAda, anuvAdaka- muni dIparatnasAgara jI, AgamadIpa prakAzana, ahamadAbAda, san 1997. 11. AgamasuttANi (mUla), muni dvIparatnasAgara, Agamazruta prakAzana, ahamadAbAda, san 1995. 12. AgamasuttANi, mUla, niyukti, bhASya, cUrNI, vRtti, munidIparatnasAgara, Agamazruta prakAzana, ahamadAbAda, san 2000. 13. uvaMgasuttANi, khaNDa 1, sampA0-AcArya mahAprajJa, jaina vizvabhAratI saMsthAna, lADanUM (rAja.), I0 san 1997. 14. AgamasudhA-sindhu bhAga-5, sampA0-jinendra vijayagaNi, harSapuSpAmRta jaina TeksTa sosAiTI, lAkhAvAvala, I0 san 1977. 15. sampA0-ratanalAla dosI, e0 vI0 sAdhusaMgha, sailaanaa| 16. aMgrejI anuvAda- ke0 sI0 lAlavAnI, sampA0-gaNeza lAlavAnI, prAkRta bhAratI akAdamI, jayapura; jaina zvetAmbara nAkor3A pArzvanAtha tIrtha mevAnagara, I0 san 1988. rAjapraznIyasUtra rAjapraznIya jaina AgamoM kA dUsarA mahattvapUrNa upAMga hai| isameM kula 217 sUtra haiN| prathama bhAga meM sUryAbhadeva mahAvIra ke sAmane upasthita hokara nRtya karatA hai aura aneka prakAra kA nATaka karatA hai, isameM usake vimAna kA vistRta vivecana kiyA gayA hai| dUsare bhAga meM pArzvanAtha ke pramukha ziSya kezIkumAra aura zrAvastI ke rAjA pradezI ke madhya jIva-ajIva viSaya meM saMvAda hai| rAjA pradezI jIva aura zarIra ko

Page #134
prakAzita upAMga sAhitya : 129 abhinna mAnatA hai aura kezIkumAra usake mata kA khaNDana karate hue jIva ke svataMtra astitva hetu pramANa upasthita karate haiN| isake prakAzita saMskaraNa nimna haiM1. malayagiri TIkA, dhanapati siMha, kalakattA, san 1880. Agamodaya prakAzana samiti bambaI, 1925. / gurjara grantharatna kAryAlaya, ahamadAbAda, vi. saM. 1994. 2. hindI anuvAda, anuvAdaka- amolaka RSi, haidarAbAda, vI. saM. 2445. 3. saMskRta vyAkhyA evaM gujarAtI anuvAda, anuvAdaka- muni ghAsIlAla, jaina zAstroddhAra samiti, rAjakoTa, I0 san 1965. 4. a. gujarAtI anuvAda becaradAsa jIvarAja dozI, lAghAjI svAmI pustakAlaya, limbar3I, I0 san 1935. ba. gurjara grantha kAryAlaya, ahamadAbAda, vi0saM0 1994. uvaMgasuttANi mUlapATha, pAThAntara sahita tathA anta meM zabda-sUcI, sampA0-yuvAcArya mahAprajJa, jaina vizvabhAratI saMsthAna, lADanUM, (rAja.) 1987. AgamadIpa, bhAga 3, gujarAtI anuvAda, anuvAdaka- muni dIparatnasAgara, AgamadIpa prakAzana ahamadAbAda, 1997. 7. AgamasuttANi, bhAga 13, mUlapATha- muni dIparatna sAgara, AgamadIpa prakAzana, ahamadAbAda, 1995. AgamasuttANi saTIka, bhAga 8, mUla, niyukti, bhASya, cUrNi, vRtti, sampA0 - muni dIparatnasAgara jI, Agamazruta prakAzana, ahamadAbAda, I0 san 2000. 9. hindI vyAkhyA, sampA0 -muni mizrImala jI madhukara, Agama prakAzana samiti, vyAvara (rAja.) I0 san 1987. jIvAjIvAbhigamasUtra yaha graMtha jaina Agama kA tIsarA upAMga hai| isameM mahAvIra dvArA gautama gaNadhara ke praznoM ke uttara ke rUpa meM jIva aura ajIva ke bheda-prabhedoM kA vistRta varNana hai|

Page #135
130 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 isameM 9 prakaraNa aura 272 sUtra haiN| tIsarA prakaraNa saba prakaraNoM se bar3A hai jisameM deva, dvIpa aura sAgara kA varNana hai| malayagiri ke anusAra yaha grantha 'sthAnAMga' kA upAMga mAnA jAtA hai| isake nimna prakAzita saMskaraNa haiM - 1. malayagirivRtti, devacanda lAlabhAI jaina pustakoddhAra phaNDa, bambaI, san 1919. 2. hindI anuvAda- amolakaRSi, haidarAbAda, vI0saM0 2445. 3. malayagirivRtti evaM gujarAtI anuvAda, anuvAdaka- dhanapati siMha, ahamadAbAda, (mursidAbAda), san-1883. uvaMgasuttANi, khaNDa 1, mUlapATha evaM pAThAntara tathA zabda-sUcI, sampA0- yuvAcArya mahAprajJa, jaina vizvabhAratI saMsthAna lADana, (rAja0) I0 san 1987. AgamadIpa, bhAga-4, gujarAtI anuvAda, anuvAdaka- muni dIparatnasAgara, AgamadIpa prakAzana, ahamadAbAda, I. san. 1995. AgamasuttANi, mUlapATha, bhAga 14, sampA0 - muni dIparatnasAgara jI, Agamazruta prakAzana ahamadAbAda, I0 san 1995. AgamasuttANi, bhAga-9, sampA0- muni dIparatnasAgara jI, Agamazruta prakAzana ahamadAbAda, I0 san 2000. 8. hindI vyAkhyA sahita, sampA0-muni mizrImala jI madhukara, Agama prakAzana samiti, vyAvara, (rAja.) hindI anuvAda- lAlA sukhadeva sahAya jvAlA prasAda jauharI, haidarAbAda1920. hindI-gujarAtI anuvAda (tIna bhAga), anuvAdaka- muni ghAsIlAla jI, jaina zAstroddhAra samiti, rAjakoTa 1971-1975. 11. AgamasudhA-sindhu, bhAga 5, jinendra vijayagaNi, harSapuSpAmRta jaina granthamAlA, lAkhAvAvala, 1977. prajJApanAsUtra prajJApanA jaina AgamoM kA cauthA upAMga hai| isameM 349 sUtroM meM nimnalikhita 36 padoM kA pratipAdana hai- prajJApanA, sthAna bahuvaktavya, sthiti, vizeSa, vyutkrAnti,

Page #136
prakAzita upAMga sAhitya : 131 acchavAsa, saMjJA, yoni, carama, bhASA, zarIra, pariNAma, kaSAya, indriya, prayoga, lezyA, kAryasthiti, samyak, antakriyA, avagAhanA, saMkhyAna, kriyA, karma, karmabandhaka, karmavedaka, vedavandhaka, vedavedaka, AhAra, upayoga, pazyatA, darzanatA, saMjJA, saMyama, avadhi, pravicAraNA, vedanA aura smuddhtaa| ina padoM kA vistRta varNana mahAvIra dvArA indrabhUti gautama ke praznottara ke rUpa meM kiyA gayA hai| jisa prakAra aMgoM meM 'bhagavatIsUtra' sabase bar3A hai, vaise hI upAMgoM meM 'prajJApanAsUtra' sabase bar3A hai| prajJApanA ke prakAzita saMskaraNa nimna haiM 1. 2. 3 4. 5. 7. 8. malayagirivihita vivaraNa, rAmacandrakRta saMskRta chAyA, paramAnandarSikRta stavana ke sAtha, dhanapati siMha, banArasa 1884. 6. paNNavaNAsuttaM (tIna bhAga) muni puNyavijayajI, zrI mahAvIra jaina vidyAlaya, bambaI, san 1971. prajJApanA pradeza (uttara bhAga ) - jaina pustaka pracAraka saMsthA sUryapura, I0 san 1949. 9. malayagiri TIkA, Agamodaya samiti, bambaI san 1918 - 19. hindI anuvAda, anuvAdaka - amolaka RSi haidarAbAda, vI0 saM0 2445. malayagiri TIkA gujarAtI anuvAda, anuvAdaka- bhagavAnadAsa harSacandra jaina sosAiTI, ahamadAbAda, vi0 saM0 1991. haribhadra vihita pradeza vyAkhyA, RSabhadevajI kezarImalajI zvetAmbara saMsthA tathA jaina pustaka pracAraka saMsthA, san 1947, 1949. uvaMgasuttANi, khaNDa 2, mUlapATha evaM pAThAntara tathA zabda-sUcI sampA0-yuvAcArya mahAprajJa, jaina vizvabhAratI saMsthAna, lADanUM, (rAja0), I0 0 san 1989. AgamadIpa, bhAga-4, gujarAtI anuvAda, anuvAdaka - muni dIparatnasAgara AgamadIpa prakAzana, ahamadAbAda, I0 san 1997. 10. AgamasuttANi, bhAga 14 mUlapATha, sampA0- muni dIparatnasAgara jI, Agamazruta prakAzana ahamadAbAda, I0 san 1995. 11. AgamasuttANi, bhAga 10, mUla, niryukti, bhASya, cUrNi, vRtti, sampA0 - muni dIparatnasAgarajI, Agamazruta prakAzana, khAnapura, ahmdaabaad|

Page #137
132 : 12. hindI vyAkhyA- 4 bhAga, sampA0 13. hindI - gujarAtI anuvAda, anuvAdaka - muni ghAsIlAla jI, jaina zAstroddhAra samiti rAjakoTa, 1974. 1. 2. 3. 14. AgamasudhA-sindhu, bhAga 5, jinendra vijayagaNi, harSapuSpAmRta jaina granthamAlA, lAkhAvAvala - 1976. 4. zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 sUryaprajJapti - candraprajJapti sUryaprajJapti aura candraprajJapti kramaza: chaThA - sAtavAM upAMga hai| kaI granthoM meM sUryaprajJapti ko pAMcavA tathA candraprajJapti ko sAtavAM upAMga kahA jAtA hai| sUryaprajJapti evaM candraprajJapti ko hama gaNita, jyotiSa, bhUgola va khagola kA mahattvapUrNa koza kaha sakate haiN| sUryaprajJapti meM sUrya Adi jyotiSka cakra kA varNana hai, isameM eka adhyayana, 20 prAbhRta, upalabdha mUlapATha 2200 zloka parimANa hai| gadyasUtra 108, padyagAthA 103 hai | candraprajJapti meM candrajyotiSka cakra kA varNana hai| inake prakAzita saMskaraNa nimna haiM 5. 6. muni mizrImalajI madhukara, Aga 7. prakAzana samiti, vyAvara, (rAja0 ) 1988. 8. malayagirivRtti- Agamodaya samiti, bambaI, I0 san 1919. mUla (romana lipi) J. F. Kohl, Stuttgart, 1937. hindI anuvAda, anuvAdaka- amolaka RSi haidarAbAda, vI0 saM0 2445. hindI - gujarAtI anuvAda, anuvAdaka- muni ghAsIlAla, jaina zAstroddhAra samiti, rAjakoTa 1973. uvaMgasuttANi, khaNDa 1, sampA0 AcArya mahAprajJa, jaina vizvabhAratI saMsthAna, lADanUM, (rAja0), I0 san 1987. hindI vyAkhyA, sampA0- * muni mizrImala jI madhukara, Agama prakAzana samiti, vyAvara, 1985. AgamadIpa, bhAga-4, gujarAtI anuvAda, anuvAdaka- muni dIparatnasAgara AgamadIpa prakAzana, ahmdaabaad| AgamasuttANi mUla, sampA0- muni dIparatnasAgara, Agamazruta prakAzana, ahamadAbAda, (guja0 ) |

Page #138
prakAzita upAMga sAhitya : 133 AgamasuttANi, bhAga 10, mUla, niryukti, bhASya, cUrNi, vRtti, sampA0- muni dIparatnasAgara, Agamazruta prakAzana, khAnapura, ahmdaabaad| 10. AgamasudhA-sindhu, bhAga 7, jinendra vijayagaNi, harSapuSpAmRta jaina granthamAlA, lAkhAvAvala - 1978. 9. jambUdvI prajJaptisUtra jambUdvI prajJapti ko kahIM pAMcavAM to kahIM chaThA upAMga mAnA gayA hai| isa grantha meM kevala eka adhyayana tathA sAta vakSaskAra haiN| isameM mUlapATha ke 4146 zloka haiM, 178 gadyasUtra aura 52 padyasUtra hai| isa graMtha meM bhAratavarSa tathA rAjA bharata kA varNana hai| yaha grantha 'jJAtAdharmakathA' kA upAMga mAnA jAtA hai| gautama indrabhUti aura mahAvIra ke praznottara ke rUpa meM isakI vyAkhyA kI gayI hai| isa grantha para malayagiri ne TIkA likhI thI lekina vaha kAladoSa se naSTa ho gyii| usake bAda bAdazAha akabara ke guru hIravijayasUri ke ziSya zAnticandra vAcaka ne apane guru kI AjJA se 'prameyaratnamaMjUSA ' nAma kI TIkA likhii| yaha grantha pUrvArddha tathA uttarArdha do bhAgoM meM prakAzita huaa| jambUdvIpaprajJapti ke prakAzita saMskaraNa nimna haiM 1. 3. 5. zAnticandra vihita vRtti sahita, devacanda lAlabhAI jaina pustakoddhAra phaNDa, bambaI, san 1910. 4. hindI - gujarAtI anuvAda- muni ghAsIlAlajI jaina zAstroddhAra samiti rAjakoTa 1917. dhanapati siMha, kalakattA 1885. hindI anuvAda - amolaka RSi, haidarAbAda, 1920. 7. , uvaMgasuttANi, bhAga-4, sampA0 AcArya mahAprajJa, jaina vizvabhAratI, lADanUM 1989. 6. hindI anuvAda - muni mizrImala jI madhukara, Agama prakAzana samiti, vyAvara, rAjasthAna, 1986. AgamasuttANi, bhAga 18, sampA0 muni dIparatnasAgara jI AgamadIpa prakAzana saMsthA, ahamadAbAda, 1995.

Page #139
134 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 8. gujarAtI anuvAda, bhAga 5, sampA0 muni dIparatnasAgara jI, AgamadIpa prakAzana saMsthA, ahamadAbAda, (gu0) 1997. nirayAvalikAsUtra nirayAvalikA zrutaskandha meM pAMca upAMga samAhita haiM- 1. kalpikA 2. kalpAvataMsikA 3. puSpikA 4. puSpacUlikA 5. vRssnnidshaa| vidvAnoM kA mata hai ki ye pAMco bhAga nirayAvalikA ke hI rUpa meM samAhita the| bAda meM bAraha aMgo kA sambandha sthApita karate samaya unheM pRthak kiyA gyaa| jisa bhAga meM naraka meM jAne vAle pAMca jIvoM kA paMktibaddha varNana ho vaha nirayAvalikA hai| nirayAvalikA meM pAMca varga haiN| prathama varga (kalpikA) meM daza adhyayana haiMkAla, sukAla, mahAkAla, kaNha, sukaNha, mahAkaNha, vIrakaNha, rAmakaNha, piusenakaNha, mhaasenknnh| dvitIya varga meM kalpavataMsikA meM daza adhyayana haiN| inake nAma isa prakAra haiMpauma, mahApauma, bhadda, subhadda, paumabhadda, paumasena, pauma gulma, nalinI gulma, ANaMda aura nNdn| tRtIya varga puSpikA meM daza adhyayana haiM- candra, sUrya, zukra, bahuputrika, pUrNa bhadra, maNibhadra, datta, ziva, valepaka aura anaadRt| caturtha varga kA nAma puSpacUlA hai| isa varga meM bhI daza adhyayana haiM jinake nAma kramaza: haiM- zrI devI, hI devI, ghRti devI, kIrti devI, buddhi devI, lakSmI devI , ilA devI, surA devI, rasa devI aura gandha devii| paMcama varga kA nAma vRSNidazA hai isameM bAraha adhyayana haiM- nisadha kumAra, mAyanI kumAra, vahakumAra, vedhakumAra, saptadhanu kumAra, dazadhanu kumAra aura zatadhanu kumaar| inake prakAzita saMskaraNa nimna haiM - 1. candrasUrikRta vRtti sahita, Agamodaya samiti, sUrata san 1922. 2. candrasUrikRta, bAbU dhanapata siMha kA Agama saMgraha, mursidAbAda, 1885. 3. prastAvanA ke sAtha P.L Vaidya, Poona, 1932; A.S. Gopani and V.J. Chokshi, Ahmedabad. 1943.

Page #140
prakAzita upAMga sAhitya : 135 4. hindI anuvAda, amolaka RSi jI, haidarAbAda, 1920. 5. gujarAtI anuvAda, jaina dharma prasAraka sabhA, bhAvanagara- 1934. 6. hindI anuvAda, sampA0- muni mizrImala jI madhukara, Agama prakAzana samiti, vyAvara, rAjasthAna, 1985. uvaMgasuttANi, bhAga 4, khaNDa-2, sampA0 AcArya mahAprajJa, jaina vizva bhAratI saMsthA, lADanUM, rAjasthAna 1989. AgamasuttANi- bhAga-19, saM0 muni dIparatnasAgara Agamazruta prakAzana, ahamadAbAda, 1995. gujarAtI anuvAda, AgamadIpa, bhAga-5 anuvAdaka- muni dIparatnasAgara, AgamadIpa prakAzana, ahamadAbAda, gujarAta, 1997.

Page #141
***ENGLISH SECTION * Concept of Omniscience in Jainism Dr. S.P. Pandey * Contribution of sramana Tradition to be Indian Culture Dr. B.N. Sinha * Jahangir's relation with Spiritual Jaina Leaders r. Nirmala Gupta Jainism and Meat-Eating M.V. Shah Towards World Peace on the Wheels of 'Anekantavada and Syadvada' Dr. Jaya Singh

Page #142
Sramana, Vol. 58. No. 2-3 April-September 2007 Concept of Omniscience in Jainism Dr. S.P. Pandey* The problem of Omniscience (Sarvajnata) The problem of omniscience has been a matter of abiding interest for Indian philosophy. It is an attribute, which, like omnipotence (sarvasaktimana), and Omnipresence (Sarva-gatatva), is considered a prerogative of God. The germinal concept of omniscience can be traced back to the Vedas where Varuna sits looking at all. The frequent use of adjectives like visvavid', visvavidvan?, visvacaksu' and sarvavit4 by Vedic seers for their deities shows that they were well acquainted with this concept. We do not come across with the term sarvajna until the period of Mundakopanisat, where this very term is used for Brahman, the Absolute" from whom this, namely the saguna Brahma, comes to birth as name, form and food?'. In the Manduukyopanisad", and in the literature of the subsequent periods, the term comes to be use exclusively to describe the Isvara of philosophical systems like Yoga," Nyaya and Vaisesika, as well as the Puranic trinity of Brahma, Visnu and Mahesa (Siva). However, the Upanisads also employ the term in a metaphorical sense, where it becomes a synonym for Brahmajna or Atmajna", the knower of the eternal self. The Upanisadic seers are greatly preoccupied with the search for that One thing by the knowledge of which all this is known'", and in keeping with their predilection for a monistic worldview, proclaim that the knower Brahman knows all, indeed becomes All. It is a truism that there must be somebody to acquire or possess the omniscience that necessarily must be endowed with personality. The notion of human omniscience is completely absent in western thoughts, where only God is described as omniscient. In Indian thought, this concept has been attributed to super human subjects * Asst. Director, Parshwanath Vidyapeeth, Varanasi

Page #143
Sramana, Vol 58, No. 2-3/April-September 2007 like Gods, deities' etc. Particularly with Yoga, this concept has been much associated. The liberated souls like the Arhats, Buddhas, and Jivana-muktas are also described in Indian philosophy as omniscient being. It is perhaps because the notion of a liberated being implies the idea of perfection and since omniscience is perfection of knowledge, it has been associated with him. It is obvious that in any doctrine of theism, monotheistic, pantheistic or even monistic, a human being, however great, may not be designated as sarvajna in its primary sense, since such a designation could put him alongside God himself." 138 : Paradoxical as it may seem, the claimants of an omniscient being (sarvajna) are to be found not only in the theistic, but also in professedly atheistic schools, namely Jainism and Buddhism, the two main streams of Sramanic culture. Vardhamana Mahavira, the last of the twenty-four Tirthankaras of the Jains, and Siddhartha Gautama, the founder of the Buddhism, appear top represent the only two recorded cases of human beings who have claimed such a distinction; this claim is certainly a unique phenomenon in the entire history of human civilization. The Jaina and Buddhist scripture provide indisputable evidence that the followers of these two religious leaders not only accepted their claims to omniscience, but also considered omniscience to be the very essence of enlightenment, which enabled them to enunciate their respective paths of salvation. Thus the term Sarvajnata is found both in Vedic as well as non-Vedic sources, which date long before the canonical scripture, came into existence. This is also because the Hindu, Buddhists and Jainas believe in the eternality of their respective religions, taught at different cycle of time by their sages/prophets called as Avataras, Buddhas and Tirthankaras, the omniscient beings. Omniscience: Misconception and Clarification The word 'omniscience' and its derivatives have many Indian equivalents and their occurrences are found in almost all-classical Indian languages like Sanskrit, Pali, Prakrit, etc. There is a striking parallel between 'Omniscient' and 'Sarvajna'. Important lexical works enumerate a number of synonyms for omniscient and Sarvajna because

Page #144
Concept of Omniscience in Jainism : 139 the Latin 'omnis" corresponds to the Sanskrit 'sarva'. Etymological meaning of Sarvajna is' one who knows everything. Even in ancient Indian languages like Sanskrit, Pali, Prakrit, etc. there are many equivalents of the term 'Sarvajna', but the most commonly used term is 'Sarvajna' itself. The etymological meaning of 'Sarvajna'is governed by a particular rule according to which the affix 'ka' comes after a verbal root that ends into long a, when there is no prefix preceding it and when the object is in composition with it (ato anupsarge ka)". As the Pali and Prakrit grammars practically follow the rules of Sanskrit, the dictionary meaning of other important European languages like German'?, Russian"), Italian, Spanish'', French'", English, etc. are generally grounded on the Latin meaning. Thus literally, the term 'omniscience' means 'all knowledge' or "knowledge of all'. But the term 'all' and 'knowledge' are used or can be used in different contexts. Similarly the term 'omniscient' has got both straightforward and idiomatic meanings. When we call a man 'omniscient 'we do not mean that he knows every thing, we simply mean that he is very learned and he knows a lot. Thus, there is a distinction between the 'strict' and hyperbolic meanings of the term. Then there are special meanings also that are determined by the philosophical and cultural background of a particular system. It is clear that the lexical works do help to determine the meaning of a term but they cannot finally decide the meaning because they report only the existing usages. While retaining the lexical identity, the term may have different connotations, hence the meaning of the term 'omniscience also differ accordingly. For example, the man who knows the word 'all' may be all knowing' in name. It means that the man who knows the meaning of 'all' will also know what it signifies. The meaning of the term depends upon human stipulation. Secondly, one may be called 'omniscient' if he knows every thing of a given context (for example, the names of all dramas of Kalidasa and Shakespeare). This is precisely the hyperbolic or idiomatic meaning, when a versatile genius or highly learned man is described as 'omniscient''?. A third meaning of 'all' may be understood in the

Page #145
140: Sramana, Vol 58, No. 2-3/April-September 2007 sense of the epitome of the world included under the two categories -positive and negative. But this is very vague and not exhaustive in particular detail. Then we may delimit the term 'all' in a particular system hence the meaning of the term is bound to vary from system to system. For instance, to the Buddhists, 'omniscience' will mean knowledge of Pancaskandhas, to the Vaisesika that of the seven categories, to the Naiyayikas that of the sixteen categories, to the Samkhyas that of the twenty-five principles, and so on. To get rid of this difficulty, one may say that the term 'all' stands for the object of the cognition "9. But then Mimamsakas may objcct that there are supra-sensible things like dharma and adharma, which cannot be cognized by the six means of cognition". The Jainas restrict the application of the term as the knowledge of all substance with all their attributes and modes in all times and in all places'. In Jainism, Sarvajna denotes a person having perfect knowledge (Kevala-jnana). Analysis of the meaning of the term 'Omniscience' If we suppose that omniscience means the knowledge of all substance with all their attributes and modes in all times and in all places', the question arises whether omniscience is false or true knowledge? If it is false, it is seer non-sense but if it is true, then it is knowledge of only the important things or of all things. If it is the former, it is not omniscience in the sense under study. If it is latter, it raises a further question: is it the knowledge of all the objects without or with their attributes? First alternative cannot be accepted. Thus the alternative is accepted which will imply 'knowledge of objects with their attributes'. Is such knowledge successive or simultaneous? If it were successive there can be no omniscience for all the objects with all attributes and modes at all places and all times can never be exhausted. But if it is taken to be simultaneous, there crops yet another difficulty: Is such a simultaneous knowledge obtained by a single act of cognition or by a series of cognitions? The first alternative is unacceptable since then it would be impossible to distinguish between contradictory things and characteristics like heat and cold simultaneously through the act of one single cognition.

Page #146
Concept of Omniscience in Jainism : 141 But if it is known through a single supernormal cognition brought about by communion, then there can be no means of cognition to assure for such knowledge because it is not produced either by perception, inference or authority. In second alternative question again remains whether it is actual or possible? If it were actual it would be difficult to conceive a state of knowledge obtained through several cognitions covering even mutually contradictory things. Then it is impossible to apprehend even in hundreds of thousands of years each one of the innumerable things and thus characteristics of all places and at all times. But if such knowledge is only possible, we are again confronted with another problem. If it is possible to know all things and their attributes simultaneously, nothing will remain to be known by the omniscient being. In that case after having the knowledge, he would behave as an unconscious being, since he will have left nothing to cognate. Then another question arises whether by the omniscient, the past and future will be known as present or as they are, i.e. the past as past and future as future. If we accept the first alternative, distinction of time will be lost because the past and future will merge into the immediate present. But if we accept the second alternative, it will imply that the omniscient being cognize the past and the future, which are at present non-existent. Thus in both cases our knowledge will be illusory and wrong2. Thus after examining the different senses of omniscience followings are the pre-requisites to make the concept of omniscience workable: First, it should be regarded as a true and valid knowledge, for if it is false, it would be only illusory. Secondly, it should not be regarded merely as a potential but as actualized knowledge. Thirdly, it cannot be indirect knowledge like inference or even direct knowledge like sense perception. Fourthly, it cannot be either successive or obtainable through the help of more than one cognition, because in the former case, it can never be complete, while in the latter the same omniscient person will have to contain several cognitions, some of which will even be contradictory. Fifthly, omniscience must mean the knowledge holding good for all the places for all the times. Sixthly, it must mean knowledge of all things with all their attributes.

Page #147
142 : Sramana, Vol 58, No. 2-3/April-September 2007 Seventhly, since it is knowledge of all things, it must naturally include the knowledge of the reality and knowledge of the duty. Omniscience in Indian Background: The Carvaka Materialist Carvaka (Lokayata) system totally denies the existence of any omniscient being because according to them perception (Pratyaksa) alone is the only source of knowledge. The Lokayatas flatly deny the existence of the disembodied soul??, God23, Paraloka (any other world) and Karmaphala?4 (fruition of Karma) etc. Since, being a materialistic, they do not believe in any individual soul or god from the substratum of omniscient knowledge, there is no question of accepting the theory of omniscience. The Indian Skeptics and Agnostics The Sutrakstangaas mentions another system known as Ajnanavadins, the agnostics. They are identified with Sanjaya and his school. The tendency of Sanjaya's teaching was skeptical or agnostic, based on studious evasion or suspension of judgments over the metaphysical questions. It is natural to expect them that agnostics and skeptics will never accept the concept of omniscience. They do not believe in any super-normal cognition, but assert that its scope is limited. There is no cognition with unlimited area; hence, there is no concept of omniscience. The Mimamsakas View The Mimamsakas object the idea of omniscience either of God or of man, partly on metaphysical but mainly on religious ground. Mimamsakas are very particular about the supreme authority of Vedas. In accepting the idea of omniscience, they are very cautious that the authority of Veda is not violated. Sabara opines that only through Veda the objects that are past, present, future, minute, obstructed or distant can be known. No sense organ can approach them. They believe that only performance of a set of certain rituals can guarantee the realization of the highest good of life." when an action is performed, there arises in the soul of the performer a certain potential energy, in

Page #148
Concept of Omniscience in Jainism : 143 the shape of a particular property or character, that, at the future time, brings about an eminently satisfactory result; and if the potential energy that is called 'Dharma', Punya, Subhadrsta and so on "There is no means of knowing the Dharma except through the Vedic injunctions. It cannot be subject of sense perception as senses are restricted to the present. Kumarila establishes reign of Dharma, which, is universal, eternal and unchangeable and can be known only through the Veda. Kumarila does not deny the possibility of omniscience in other matters except Dharma. He holds that if omniscience means a person, who knows all things except Dharma and Adharma, and then there is nothing wrong with it. So far as the meaning of omniscience (Sarvajnata) is concerned he agrees that omniscience means the cognition of the entire universe. He differs only on the point of Dharma and Adharma, which an omniscient cannot know. He says" if there really existed a person knowing all things, through all the six means of knowledge, how could such a person be denied? But if such a person be assumed to be knowing all things by a single means of knowledge i.e., perception, such a person would doubtlessly perceive taste and all other objects, by the means of sense organs alone.":26 Kumarila is keen to establish that in the matter of Dharma, Veda is the soul authority. Even it be supposed to be composed by Buddha, he cannot be expected to present everywhere and to guide the mankind. Further, if there are so many omniscient persons, all the omniscient will preach contradictory doctrines and the ground of reliability being the same in all, it will be difficult to decide which one of these should be accepted or rejected. Moreover, if Buddha is omniscient, then what is proof for Kapila not being so? If both are omniscient then how is it that there is difference of opinion between them? Therefore, refuting all the divine omniscience he simply interprets his so-called omniscience in the term of self-knowledge'. Jainas hold that the knowledge of an omniscient is perceptual and purely spiritual but Mimamsa believe that it is indirect based on the authority of Veda. So the concept of omniscience of Mimamsa can be compared to the Sruta-kevali of Jainas.

Page #149
144 i sramana, Vol 58, No. 2-3/April-September 2007 The world creator and omniscience: The Nyaya-Vaisesika View It is in the Nyaya and the Vaisesika system of philosophy that we find the theory of an omniscient and all-powerful God clearly stated and supported. Refuting the idea of omniscience of Arhat they say it is not proper to attribute Omniscience to the Arhat, because Omniscience can be possible only in the Divine Architect (Siva) who has formed the earth, the mountain and other things of the world. 27 They admit that the Adrsta or the force due to their acts is the cause of the Jiva's transmigration in the world. They posit an infinite number of material atoms, as the material basis of the universe. According to Naiyayikas, the God, the creator, is necessarily omniscient. He makes such a body and such environments for each soul as are exactly in accordance with its Adrsta. According to Nyaya and Vaisesika systems, there are two types of omniscienceomniscience of God and the omniscience of Yogin. The omniscience of God is eternal as it is neither produced nor destroyed. The omniscience of Yogin is a kind of supernatural power obtained through yogic practices. But this power is not the manifestation of a natural property of the soul as the Jainas hold; rather they are acquired embellishment; which vanishes after a certain period. Omniscience, according to Jainism is the pre-requisite of emancipation (Moksa), without obtaining it no one can aspire to the state of emancipation. Nyaya-Vaisesika holds that omniscience is independent from emancipation. All the Yogins do not necessarily obtain that power before attaining liberation. They hold that in state of liberation cognition is totally absent. On the other hand, Jainism holds that all the liberated souls are omniscient and are always with perfect knowledge. Jainas repudiate the theory of God as the first cause or Architect of the universe. They point out the two aspects of a thing viz. substance and modes. Jainas contend that things of the universe e.g. earth, water etc. are certainly uncreated and eternal, so we cannot talk of any causes bringing them into existence. Objecting to the theory of an omniscient-creator of the things of the universe, they

Page #150
Concept of Omniscience in Jainism : 145 argue that no such intelligent being is even an object of our perceptual observation. The contention that the creator is an imperceptible being, just as fire within the hill, which is inferred from the observation of the smoke, is unseen, is also unsound. For, the fire in itself is not imperceptible: it is not observed, as there is some obstacle. So the analogy does not hold good in the case of the creator, who is supposed to be an essentially imperceptible being. Lastly, the Jainas point out that although a thing may have a beginning, it may not have an intelligent creator. The things of the universe are so very different from the man made things that it is unreasonable to suppose the creator of those to be an intelligent being. If thus, there is no creator of the things of the universe, the theory that the creator is the only omniscient being, falls to the ground. The Cosmic being and Omniscience: the Vedanta view: The followers of the qualified monism of the Vedanta School maintain that in spite the essential difference Brahma and the world, the finite souls and the material universe are moved in accordance with the will of the Brahma. It can easily be inferred that such Brahma is omniscient like the Isvara of the Naiyayikas. The mayavadin Vedantists notwithstanding their absolute monism admit the practical reality of a determined (Saguna) Brahma at the basis of the empirical world: this Brahma is admitted to be omniscient. In Vedanta the knowledge has been identified with liberation, as we find in the dictum "to know is to become Brahman". The absolute Brahman is neither omniscient nor ignorant. It is pure intelligence. Another type of omniscience held by Vedanta is related with Yogins. It is perishable and not essential to liberation. The Buddhists View: The Buddhists attitude to omniscience is practical and not metaphysical. Here we meet with a bewildering variety of meanings in different Buddhist school for the term Sarvajna as bodhi, Samyaksmbodhi, tevijja, sabbanuta-nana, Buddha-cakkhu, anavarana-nana, sarvakara-jnata, prajna-paramita, etc. The problem is rendered even

Page #151
146 : Sramana, Vol 58, No. 2-3/April-September 2007 more complex by the refusal of even the Hinayana School to apply these terms to the Arhats, who also were believed to have attained Nirvana, and was therefore, as free from samsara as their Omniscient Master. Whatever be the precise difference between the status of an Arhat and a Buddha, even a causal study of the Buddhist scriptures would show that the Buddha's 'omniscience' was of a different kind than that of Mahavira and that the Buddhists, aware of this difference, altered their interpretations in order to minimize it. The use of word sabbannuta-nana is highly significant as it distinguishes the Buddha's enlightenment from the ordinary yogic perception like clairvoyance and telepathy and clearly identifies it with nothing less than omniscience. It equates Sarvajnata with Margajnata. According to Buddhism, the knowledge of ultimate truth is attained through constant contemplation on the four Noble truths. When contemplation reaches to its highest and most perfect stage, the aspirant has a most distinct vision; of these truths which is perceptual not conceptual. Santaraksita maintains that knowledge (prajna) means the cognition of Dharmas. It is incomplete as long as even a single Dharma remains unknown. The Buddhists meant by complete knowledge the knowledge of virtues and vices or the things that are desirable and undesirable. Dharmakirti says that it does not matter whether a person does or does not apprehend all the objects. He, ridiculing the idea of total omniscience asks that what is the use of knowing the infinite number of insects and worms for our spiritual realization and advocates that true knowledge consists in the knowing about what is desirable and what is not along with their causes, e.g. the four noble truths of Buddha. Dharmakirti's omniscience Being is the unapproachable limit of human cognition.28 Omniscience in Samkhya-Yoga system The Samkhya-Yoga system gives a vivid description of the stages attained by an aspirant along with supernatural powers, which he comes to possess. Omniscience is also one of the supernatural powers. According to Yogabhasya, vivekakyati is the highest goal of human pursuit, which is attained through Astangayoga i.e. Yama,

Page #152
Concept of Omniscience in Jainism : 147 Niyama etc. The last stage is Asamprajnata-samadhi: where the mind is without any content. On reaching this stage one realizes the distinction between Prakrti and Purusa and attains liberation, without further delay. Sraddha (mental cheerfulness of hope), Virya (courage and energy leading to firmness), Smrti (memory), Samadhi (meditation) and the Prajna are the five means to attain the stage of asamprajnata-samadhi. Vedanta School of thought holds that Kaivalya and Sarvajnata are two different things. Kaivalya is a state of liberation where the cognition of worldly things is absent. On the other hand Sarvajnata is a lower stage where the soul and matter are not absolutely separated. In Samkhya, system knowledge is considered as the function of Buddhi, which is the evolutes of Prakrti. The question of omniscience in no way stands with Purusa. When the Buddhi obtains purity by removing the dirt of tamas and rajas, and the property of pure sattva is manifested, the aspirant attains the highest state of Vasikarsamjna, the state of perfect self-control; only then the omniscience is obtained. This state of Vasikarsamjna can be compared with the state of Vitaraga as held by the Jainas. The Samkhya does not believe in the God. Yoga though it believes in the God, but not as creator and destroyer, yet possesses all the virtues that are the ideal of an aspirant. Here the God is held as omniscient but to decide whether the omniscience is quality of Buddhi or the extra-ordinary Purusa is the omniscient is quite difficult. In latter case it cannot be conceptual. The Tantras present the most extensive reading of the Yoga. They declare that an insight and pure life combined with a deep and intense appeal to devotion to the divinity automatically awaken the divine Sakti in man. The Tantra literature as a whole consists of two divisions- Kriya and Yoga. They elaborate rites of worship and the Yogic practices go hand in hand. The Buddhists and Jainas also advocate the existence and utility of Yogic knowledge. Dharmakirti, Prajnakaragupta, and Haribhadra clearly mention the Yogic perception. Haribhadra compares analambana yoga to Asamprajnatasamadhi of Patanjala-yoga, which culminates in omniscience.

Page #153
148 : sramana, Vol 58, No. 2-3/April-September 2007 The Jaina theory of Omniscience: The Jaina theory of omniscience is the result of an evolutionary process. Both the inner necessity of the Jaina philosophy and the influences of socio-cultural conditions have played important role in its development. The first and foremost reason for the formulation of theory of omniscience in Jainism scems to be religious and cultural. Jainism denies both God and Vedas, but it is nonetheless a religion. Hence, it needed the Tirthankaras, who would function as the source of its scripture. The Tirthankaras, in order to be reliable (apta) must be omniscient, the knower of the universal principles (jnataram visvotattvanam), besides being the spiritual guides and the destroyers of the heap of karmas. Jainism maintains that unless Tirthankara is all knowing, how can he create a reliable agama? In order to ensure the reliability of the omniscience of Tirthankaras becomes a necessity. Secondly, Jainas did not believe in the efficacy of rites and rituals as a means for spiritual salvation; they accept the path of knowledge, faith and conduct. It is likely therefore that they glorified the concept of omniscience. Thirdly, for Jainas, omniscience is realizable ideal for human being. Fourthly, the Jaina theory of omniscience follows from the Jaina theory of soul as the possessor of four-fold infinite, namely, infinite knowledge, infinite faith, infinite power, etc. It means that the soul is omnipotent and omniscient. Like any other topic in ancient Indian philosophy, the concept of omniscience is not amenable to a rigorously historical treatment. It is very difficult rather almost impossible to sketch the origin, development and growth of this concept, if it is intended to present the history of its successive modifications and formulations. Pt. Sukhlalji claims that in the beginning, omniscience meant" knowledge of everything conducive to spiritual realization" though not supported by any early canon. Some times the omniscience is also used as identical with self-realization. But omniscience as self-realization is logically very much different from omniscience as conducive to spiritual realization. In the former sense it is the end of life, therefore, it is of intrinsic value. In the latter sense, it is a means to acquisition

Page #154
Concept of Omniscience in Jainism : 149 of the end; therefore, it is of instrumental value. Any thing can be both means and end but cannot be a means to it. Therefore, it is not feasible to accept that omniscience is both conducive to and identical with self-realization. It seems that the Jainas started with the conception of omniscience as "the knowledge of the means of spiritual realization" and then passed on to omniscience as "self-realization". There is also another sense in which the term 'omniscience 'is used. In this sense, it means the knowledge of the essential principles and not knowledge of concrete details. Acararga" says, "je egam janai se savvam janai i.e. "He, who knows one, knows all. This passage when read in actual context refers to the knowledge of passions, which obscure right knowledge. The one" referred to here, therefore, means knowledge of some essential moral principle. Pt. Sukhlalji interprets this as "Right knowledge could be had only if things are known from the points of view of both substance and modes. In other words, Sukhlalji reads into this utterance the view that only he is omniscient who adopts both these points of view. This statement however, has to be distinguished from an analogous statement emphasizing the knowledge of all substances and modes. In Jaina philosophy, the meaning of omniscience as the knowledge of essential principle is substantially the same as the knowledge of self because the self is regarded as the most essential principle. Therefore, he who knows the soul knows everything. Some important Jaina thinkers like Kundakunda, Pujyapada, Yogindu and others hold that the knowledge of the soul underlines the knowledge of everything. Sthananga-sutra suggests that Ege aya ege loye i.e. one soul and one universe is very significant. In Niyamasara, Acarya Kundakunda says " It is from the practical point of view only that the Omniscient Lord perceives and knows all; from the real point of view, the Omniscient perceives and knows his soul only. A few Jaina thinkers hold that omniscience means knowledge of every thing in full details. Therefore, these are the two important senses, namely, omniscience as knowledge of essentials and omniscience as universal knowledge, which ultimately represents as two opposite views on the subject. Some thinkers subscribe to the view that omniscience is

Page #155
Sramana, Vol 58, No. 2-3/April-September 2007 universal knowledge i. e. complete knowledge of complete details of which the world is composed. The cause of defining omniscience as knowledge of every thing rooted in the religious motive foe exalting the status of Mahavira and other Tirthankaras to the maximum. We have the same notion in Buddhism also where some Buddhists declare Buddha to be the knower of every thing. In addition, this is the psychology behind the attempt to treat omniscience as knowledge of each details of the universe. Jainas believe, as Whitehead holds, that every small particle in the universe is related to the entire universe in space and time. Therefore, one who does not know simultaneously the object of the three senses and in the three Lokas, he cannot know even a single substance with its infinite modifications. 150 From remote past in the history of Jainism, i.e. in the age of the Agamas coming up to Akalanka, Vidyananda, Prabhacandra, Yasovijaya and others, there is the tendency to justify this sense of omniscience. Even Kundakunda, Haribhadra and Yasovijaya in their early writings have supported this view of omniscience as the knowledge of all substance and their modes. The present notion is really in accordance with realistic tone and temper of Jaina metaphysics. Jainas hold that there is no ambiguity in knowledge when it comprehends the entire modes of all the entities, because the universe is an integrated system whose relation is equally real and objective. Dr. Nathmal Tatia, in his work Studies in Jaina Philosophy has told that 'symbolically, the relations are links between A and the contents of not-A. This means that the complete knowledge of A implies the complete knowledge of not-A and this is obviously the knowledge of the whole universe. The prominent Jaina logicians like Samantabhadra, Akalanka, Prabhacandra, and Vidyananda, Anantakirti and others have firm opinion that omniscience must be the simultaneous cognition of all substances of with all of their attributes. Chronological development of the Concept To determine properly the chronology of the concept of omniscience is very difficult because, the antiquity of Jaina thought

Page #156
Concept of Omniscience in Jainism : 151 is traced back to the pre-historical era, of which there is no record except some stray references in Vedas. The schism of Jaina religion in Svetambara and Digambara sect and there parallel separate line of literature where rarely one quote to other, also has been the hindrance in determining the chronology of the very concept. Similarly, lack of historical researches, controversy of the dates of the authors, availability of less authoritative works on Jaina History, absence of proper royal patronage are the main reasons which do not favour in providing sufficient material to determine the chronology of the concept of omniscience. In the pre-canonical period, which has been presented mostly through legendary history, the omniscience of Mahavira was accepted as indisputable. Our earliest and most authentic source for the account of Mahavira's attainment of omniscience is the Kalpasutra, the traditional canonical work on the lives of Jina. There we learn that "soon after the death of his parents, Mahavira, aged thirty, renounced the life of a householder and became a mendicant (muni) in the order of his predecessor Jina Parsva. He led the life of an ascetic for a period of twelve years, engaged in severe austerities and deep meditation. Then, during the thirteenth year, in the second month of summer, in the fourth fortnight, on the day called Suvrata, outside of the town called Irmbhikagrama on the bank of the river Rjupalika) Rjuvalika, not for from an old temple, in the field of the householder Samaga, under a Sala tree, (the venerable one), in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala which is infinite, supreme, unobstructed, unimpeded, complete and full.!! This is also evident by the latter works of Puranas viz. Padma of Ravisena, Harivamsa and Adipurana of Jinasena and Uttara Purana of Gunabhadra. In Jaina cannons- Acararga, Sthananga, Uttaradhyayana, Kasayapahuda, Prajnapana, Rajaprasniya, Bhagavati, Mahabandha (Mahadhavala), Avasyaka-niryukti and Anuyogadvara discuss about

Page #157
152: Sramana, Vol 58, No. 2-3/April-September 2007 Kevala-jnana (omniscience). However, these canons, except some stray remarks, lack systematic account of the concept. Umasvati, in his Tattvartha-sutra defines omniscience as the simultaneous knowledge of all substances with all their modes. Kundakunda's Pravacanasara"?, Pancastikayasara"), Samayasara?", Niyamasara", Astapahudah etc. refer to this conception of omniscience of which Pravacanasara takes special notes. While describing the attainment of omniscience Jaina canons maintain that " total destruction of the Mohaniya-karmas (deluding-karmas) is followed by a short interval lasting for less than a muhurta (fortyeight minutes) after which the karmas veiling jnana and darsana as also the antaraya (obstructive) karmas are destroyed. And then the soul shines in its full splendor and attains omniscience", which intuits all substances with all their modes. Nothing remains unknown in omniscience. The philosophical approach of the problem of omniscience begins with Samantabhadra. In his work Aptamimamsa" and Svayambhu-stotra he has discussed this concept at length. In Aptamimamsa, he introduces inferential reasoning in support of omniscience. Siddhasena Divakara also discusses the problem of Kevala-darsana and Kevala-jnana in his important work Sanmati Tarka. Similarly, Pujyapada Devanandi in his Samadhi-tantra and Sarvarthasiddhi, Devavacaka in his Nandisutra, Jinabhadragani Ksamasramana in his famous work Visesavasyaka-bhasya*' and Visesanavati, Haribhadra Suri in his $addarsana-samuccaya"?, Yogadrstisamuccaya", Yogabindu etc. have discussed and referred many problems concerning omniscience. Patrakesari in his Brhatpancanamaskara-stotra 44, Bhatta Akalanka in his Rajavartika,45 Siddhi-viniscayao, Laghiyastraya*, Nyaya-viniscaya and Pramanasamgraha; Vidyananda in his Apta-pariksa, Astasahastr14 and Tattvartha-slokavartika" has discussed this concept in detail. Prabhacandra's Nyayakumudacandra, Prameya-kamala-martanda and Anantavirya's Prameya-ratnamalagive separate treatment to the problem of omniscience. Abhayadeva Suri in his monumental commentary on Sanmati-tarka-prakarana has discussed this problem

Page #158
Concept of Omniscience in Jainism : 153 in full detail. In Digambara works Nemicandra's Gommatasara (Jivaprakarana and Karma-kanda), Dravya-samgraha, Labhi-sara; Amrtacandra's Purusartha-siddhyupaya are the prominent work dealing with the problem of omniscience. Rajamalla in Pancadhyayi', Hemacandra in Pramanamimamsa, Santisuri in Nyayavataravartika vitti; Manikyanandi in Pariksamukha; Vadibha Simgh in Syadvadsiddhi: Yogindu in Pramana-pariksa and Yogasara; Dharmabhusana in Nyaya-dipika; Yasovijaya in Jnana-bindu-prakarana and Jainatarka-bhasa; Mallisena in Syadvad-manjari; Gunabhadra in Atmanusasana have made valuable contribution to the study of the problem of omniscience. Arguments against Omniscience: The problem of omniscience has been the most fundamental problem of Jainism. It is vitally associated with their Titharikaras 4. Naturally, vast literature has been developed around this subject. It has encountered opposition from the avowedly heterodox Carvaks on the one hand and the staunch orthodox Mimamsakas on the other. The Buddhists opposition is more or less centered on their emphasis on the knowledge of duty. The Carvaks and the skeptics and agnostics have objected the idea of omniscience mainly on epistemological grounds. On the other hand, Mimamsakas object the idea of omniscience either of god or of man, partly on metaphysics but mainly on religious grounds. Kumarila one of the two main philosophers of Mimamsa rejecting the possibility of omniscience says that 'is there really existed a person knowing all things, through all the six means of knowledge, how could such a person be denied, However, if such a person be assumed to know all things by a single means of knowledge, i. e. perception, such a person would doubtlessly perceive taste and all other objects, by means of sense organs alone. Kumarila's main objection has been to show that in matters of Dharma, Veda is the sole authority. He further argues that when there are many omniscient persons preaching mutually contradictory doctrines- the grounds of reliability being the same in all,- which one of these should be accepted or rejected. If Buddha is omniscient, then what is proof for Kapila not being so?

Page #159
154 : Sramana, Vol 58, No. 2-3/April-September 2007 Further, the Mimamsakas devote much of their attention to meet the objections against the theory of self-sufficiency of verbal cognition and the eternal character of the word and to formulating their own arguments in support of their position. But if the word and its meaning are eternal, there is always a chance of one's having mistaken notions about both. So there is no independent authority in human words. The Veda is free from any such defect since it is regarded as authorless, self-sufficient and eternal. The Jainas do not believe either in self-sufficiency of verbal cognition or in eternal character of the Vedas, nor do they regard it as the only authoritative source of knowledge of Dharma. They attribute the knowledge of Dharma to their Tirthankaras, who are omniscient and detached from the world. Hence they have found a substitute for Vedas. It is one of the main reasons that the Mimamsakas oppose tooth and nail the entire doctrine of omniscient Mimamsaka's objections Mimamsakas, through various arguments establish that there can be no omniscient being at all. Their argument can be grouped in two parts. In the first place, they contend that there is no pramana or reason to support the theory of omniscience and secondly they show that omniscience is some thing impossible. As regards the first line of their arguments, the Mimamsakas say that Pratyaksa (direct perception), Anumana (inference), Upamana (analogy), Agama (authoritative sayings) and Arthapatti (implication) are the five sources of valid knowledge. Bhatta adds Abhava (nonexistence) as the sixth source of knowledge. Mimamsakas say that none of these Pramanas establish the existence of an omniscient being. As Pratyaksa is generally a sensuous perception, it implies senseobject contact during the present time and in the case of Kevalajnana, this is lacking. Though the question of sense-object-relation is not found always valid because things are sometimes, beyond the power of senses. Such invisible things like atoms, things or persons remote in time or things far beyond (like the Meru hill) became unknown as the object of direct perception. Here we may be reminded

Page #160
Concept of Omniscience in Jainism : 155 of the researches in para-psychology and extra sensory perception including telepathy and clairvoyance. As for perception, it can be argued that a type of perception which claims to know all things of all times and places, can definitely say that omniscient does not exists. But if there is such a type of all comprehensive perception, it is no other than the omniscience. Direct perception of an omniscient being is not possible. Anumana is based on Vyapti or invariable relationship between the Sadhya and the Hetu. To establish omniscience, only that would be a good Hetu with which, omniscience is known to be invariably connected. But how is such invariable relation to be known. It cannot be known by Pratyaksa since does not come in its range, and the knowledge of a relation is impossible without a previous knowledge of the related. Hence, inference about the omniscience needs a valid Hetu, which is not possible. Upamana consists in a determination about an object from the knowledge of an object similar to it. None, however, resembling an omniscient being is seen, so that the very basis of Upamana is wanting. The Mimamsakas regard the Mantras and Brahmanas, the portions of Vedas, as the source of valid knowledge. Since these two have no mention of omniscience, omniscience cannot be proved by Agama Pramana. Arthapatti also fails to prove the omniscience as Buddha was a teacher does not necessarily means that he should be omniscience. It is possible even for an ignorant man to lecture what should be done and what not. Therefore, the Arthapatti does not prove the reality of omniscience. Lastly, it can not be proved by Abhava also as every where the persons that are found are all in-omniscient- from which it follows that an omniscient being who is very opposite of the in-omniscient person is no where is to be found. Jainas on the contrary maintain that omniscience is not only possible but that it is a potentiality in all souls, which has been actually realized in the Arhats. Prabhacandra following the pattern of Vidyananda successfully counteract all these arguments and shows that none of these six pramanas go against omniscience. In criticism of the Mimamsakas objections, they argue that 'Pratyaksa is either transcendental or practical. The transcendental perception is again

Page #161
Sramana, Vol 58, No. 2-3/April-September 2007 either incomplete or complete. The incomplete transcendental perception is either clairvoyance or telepathy. Neither of these, however, opposes the possibility of omniscience, in as much as they deal with things having 'form' and 'mental substance' respectively. Need not to say that the complete transcendental perception that is omniscience itself cannot be said to oppose the possibility of omniscience. Coming to the practical perception, we may say that neither of its two modes viz. the sensuous and the non-sensuous opposes the possibility of omniscience. The non-sensuous perception consists in pleasurable or painful feelings, arising from within the soul itself. None of these proves the impossibility of omniscience. Anumana cannot establish the non-existence of omniscient beings rather it, in trying to do that posits the possibility of the omniscience. It cannot be argued that Sabda or scriptural authority is opposed to the possibility of omniscience. If the scripture that opposes the omniscience were Apauruseya (not man made), it would be wrong, because this type of scripture is not possible. On the other hand if it is Pauruseya (man made), Jainas say that in order that such a scripture may be authoritative, it must be revealed by a being who is omniscient (in which case the possibility of omniscience is proved by the scripture itself: if it is not revealed by such an absolutely wise and omniscient being, we cannot accept its doctrines. Arthapatti proves a fact by offering an explanation, which could not be put forward by the other Pramanas. Analogy deals with similarity and similar. None of these obviously has anything to offer against the possibility of omniscience. The Abhava Pramana deals with the fact of the non-existence. But as Anumana can establish the positive existence of an omniscient being, it cannot be the business of the Abhava- Pramana to establish the impossibility of omniscience. Objections regarding the nature of Omniscience: 156 : In order to refute the doctrine of omniscience, the Mimamsakas start with the analysis of the possible meaning of the 'omniscience'. They ask whether the omniscience means the knowledge of everything or merely that of important and essential things of the universe. Jainas cannot accept the second alternative, because unless one knows

Page #162
Concept of Omniscience in Jainism : 157 all the objects, he cannot distinguish between the essential and the non-essential and knowledge is an interrelated whole. Acaranga refers that 'je egam janai se savvam janai.' Every entity is related to all entities in the world in some relation or other. Hence, it follows that the complete knowledge of one entity involves the complete knowledge of other entities as well. Since the Jainas believe that the Reality has innumerable characteristics, they cannot subscribe to the doctrine of comparative unimportance of the extent of knowledge. As things are multi-faceted, they can be known only when made the objects of all sided knowledge or omniscience. Hence the Jainas try to refute that the views of both the Mimamsakas and the Buddhists like Dharmakirti, when they try to underrate the importance of omniscience against the knowledge of Dharma. On question asked by Mimamsakas as to how one can know the innumerable atoms and hairs even of a single body, hence it is impossible, Santaraksita (7th cent. AD) argues that "assertion of the impossibility of any one knowing all hairs and nails, etc. is without any basis and entirely based on ignorance. He opines that there is certain difficulty in proving that Buddha knows the means of attaining heaven and liberation and the omniscience of Buddha is only incidental but it does not mean that in matters other than heaven and liberation, the knowledge of Buddha is not hampered by obstacles and is therefore all inclusive. Kumarila says that Buddhists omniscience is pseudoomniscience, because it is the knowledge of every thing except Dharma and Adharma. He adds that 'he does not reject omniscience of a person knowing other things; what he means is only the denial of omniscience in particular cases, e.g. knowledge of Dharma. Vidyananda also refutes the views of Dharmakirti in restricting the meaning of omniscience only to the knowledge of desirable (upadeya) and non-desirable (heya) because the knowledge illumines all objects of all times and places without any distinction. Therefore, the question of 'desirable' and 'undesirable' things is unnecessary, for what is desirable at one place and times becomes otherwise at another place and time. The Jainas strictly adhere to the concept of total knowledge as the criterion of omniscience. Yasovijaya says that all-inclusive

Page #163
158 : Sramana, Vol 58, No. 2-3/April-September 2007 cognition (sarva-visayata)and directness of perception (saksatkaratva) are the two characteristics of omniscience. However, the distinguishing feature of Kevala Jnanis also said to be sarvavisayata. Hence, the Jainas do not allow to any one to reduce omniscient knowledge to that of the epitome of the universe, however useful that might be. The Second Objection: The second objection is about the knowledge of attributes and modes. Mimarsakas argue, "even if the person, by his diversified nature, apprehends all things, he can not apprehend the specific individualities of all things. Under the circumstances there is no use of omniscient person who knows the things only in their general form, especially as in no other form is the thing apprehended. Jainas do not agree with this. To the Jainas, the substance does not exist separate from attributes and modes. Attributes cannot constitute reality because Jainas do not believe that esse est percipi. What they mean that on attribute in order to be objective and not merely psychical does require an objective basis and that is Dravya. In fact, objects cannot be conceived from attributes and vice-versa. Third Objection: Even if we accept that the omniscient person knows every thing with all their attributes, omniscience cannot be true and complete unless it extends over all the places and all the times. In fact, according to Jainism, spatial and temporal limitations are transcended even in imperfect super normal perception called Avadhi, but only with regard to the objects having form. Even the highest type of Avadhi, though it can perceive all objects having form, it cannot perceive all the modes of all the things. This is not therefore complete omniscience. Again, they argue that if it is omniscience, is it successive or simultaneous, if it is successive, it cannot be omniscience, since in that case the endless number of objects with their innumerable attributes can never be exhausted and thus the knowledge so conditioned would never be complete.

Page #164
Concept of Omniscience in Jainism : 159 To this Jainas says that the omniscient knowledge is not successive but simultaneous. Mimamsakas further argue and ask whether such a simultaneous knowledge is apprehended by one cognition or by several cognitions. If the former is the case then it is impossible to perceive contradictory thing like pure and impure at once by a single cognition. In fact there are certain things mutually incompatible, they are cognizable by the same cognition. We do have simultaneous perception of darkness and light when there is a flash of lightening in a dark night. Mimarsakas say that if there is nothing incompatible, in contraries figuring in the same cognition, and then it should be possible pleasure and pain, love and hate also to figure in the same cognition. To this objection it may be replied that pleasure and pain are not simultaneously cognized because they do not appear at one and same time on account of the fact the causes of both can not be presented at the same time, and not on incompatibility. Mimarsakas say that in knowing things existing in all times, one may know the objects of past and future either as they are or as existent in the present. If the omniscient being knows the past and the future, which are not existent, his knowledge would be illusory. If the past and the future are known as existent, they are converted into the present. If the past and the future were known by the omniscient as present, his knowledge again would be illusory. Hence, in both the cases omniscience is impossible. Jainas turning aside the objection say that past and future are perceived by the omniscient not at present, but as past and future. Hence, there is no question of being it illusory. The past and future things are as much existent and real in relation to their own time as the present things are in relation to the present. In fact, the omniscient knows past objects as existing in the past and future objects as existing in the future. On the objection raised by Mimamsakas that if the omniscient knows all the objects at one and the same time, he would become unconscious in the next moment and he would nothing left to cognize,

Page #165
160 : Sramana, Vol 58, No. 2-3/April-September 2007 Jainas consider it as absurd and say that this objection would have been valid if both the perception of the omniscient and the entire world were annihilated in the following moment. But both of these are ever-lasting or eternal, hence there is no absurdity. Mimamsakas further argue that if an omniscient being treats both the prior non-existent (e.g. past) and posterior non-existence (e.g. future) simultaneously, it is wrong because both of them cannot co-exist together. For example, simultaneously birth and death of the same person cannot take place together or at a time a blue object is treated as blue and not as yellow. To this, Jainas reply that an object perceived as blue at a particular place and time and not always and in every case. So there is no contradiction. It is further argued that if the omniscient being cognizes everything, he must also have the experience of attachment and aversion etc. and therefore will be influenced and contaminated by them. Consequently, he would cease to be omniscient because that attachment and aversion are obstructions to right cognition. Jainas say that mere knowledge of desires, aversions etc. is not sufficient to make a person tainted by them unless the self is transformed into the very mode of attachment etc. Besides, desires and aversions are produced by our impure mental states and senses and not by the self, which is perfect. Knowledge is different from active participation. pure and To conclude, Omniscience in Jainism is not only the perfection of the cognitive faculty of the self but also its ultimate end. It is spiritual state of eternal bliss and the culmination of the religious aspiration. This state can be compared with the state of Jivanamukti of Samkhya and Vedanta. Similarly, Alaukika-pratyaksa of Nyaya School, Asamprajnatasamadhi of Yoga, Turiyavastha of Upanisads and Radhakrishnan's Religious experience have very clear implications of omniscience, although they partly encroach on the realm of the religious mysticism. Excepting the Mimamsakas and the Carvaks, all Indian systems believe in the possibility of human omniscience, however, the Sramanic culture insistence on human omniscience more than others to grant infallibility to their prophets, because on this depend the very life and death of their systems. In

Page #166
Concept of Omniscience in Jainism : 161 3. Roy fact, the attributes of omniscience is an important feature of the state of liberation as the perfect knowledge (Kevala-jnana) arises only in state of liberation or total annihilation of all obstructive veils. Its other feature is Omni bliss, Omni power and Omni faith. References: 1. Atharvaveda-1.13.4; Rgveda- 10.91.3 2. Rgveda- 9.4.85, 10.122.2 Rgveda- 10.81.3 Atharvaveda- 17-1-11 Mundaka- 1.1.9 6. Patanjala-yogasutram-1.24.5 7. Chandogya-upanisad-VII.25.2 8. Ibid- VI.1 9. On the Sarvajnatva of Mahavira and Buddha-P. S. Jaini, P.72 10. Lewis, C. T. & Short, A Latin Dictionary, London, p 1265 11. Panini, Astadhyayi, ed. & trans. S. C. Vasu (Allahabad, Panini Office. 1897), III.2.3 12. Breul, Karl, A New German & English Dictionary, p 321 'all wissened' 13. Seagal Louis, New Complete English Russian Dictionary, London, p 654 14. James Bouhe & De V. Payen-Payen, A New French and English Dictionary, p 331 15. Bensely Edward R, A New Dictionary of Spanish and English Language, Paris, p.453 16. Wessely J. E. & Payn G. R. 'Dictionary of the English & Italian 17. santaraksita, Tattvasangraha, Vol. II, Karika-3131 18. Ibid, 3132 19. Ibid, 3134 20. Kumarila Bhatta, slokavartika Edited by G. N. Jha 21. The Jaina concept of Omniscience, Dr. Ramjee Singh, p. 15 22. Shastri D. R. Carvak-basthi- Verse 14-19 23. Ibid, 41-42, 33, 54-55 24. Shastri D. R. Short History of Indian Materailisin,p.-17

Page #167
162 : Sramana, Vol 58, No. 2-3/April-September 2007 25. Sutrakstanga-sutra 1.2.6-23 26. Slokavartikavyakhya (Tatparyatika) verse-116-154) 27. Vadideva Suri, Pramana-naya-tattvalokalarkarah- p. 147 28. Buddhist Logic-by- Th. Stcherbatsky Vol.I, p.162 29. Abhidhana-rajendra, Vol. VII, p.585 30. Acaranga29 1.3.4 31. Kalpasutra, (120.1), H. Jacobi, (trans.) Jaina Sutras, Pt. I (SBE Vol. XXII), p 263 32. Kundakunda, Pravacanasara-1.28-31, 1.48 33. Kundakunda, Pancastikaya-sara 28,29 34. Kundakunda, Samayasara- Ch.I.X. 403 35. Kundakunda, Niyamasara- 158-159, 160-65 36. Kundakunda, Astapahuda- 1.10-20 37. Tattvarthasutra X.1 38. Samantabhadra, Aptamimansa, 5.6 39. Siddhasena Divakara, Sanmati-tarka-prakarana- Karda- II 40. Pujyapada, Samadhitantra - 41. Jinabhadragani Ksamasramana, Visesavasyakabhasya- 3090 42. Haribhadra, Saddarsana-samuccaya- -45 43. Haribhadra, Yogadrstisamuccaya-102-103, 140-147 44. Bshatpancanamaskara-stotra- 4, 18-20 45. Bhatta Akalanka, Rajavartika-I.29-30 46. Bhatta Akalanka, Siddhiviniscaya- VIII. 1.43 47. Bhatta Akalarka, Laghiyastraya- 61 48. Vidyananda, Astasahastri- p-44-71 49. Vidyananda, Tattvartha-slokavartika- I. 29.1, 1.39, 1.30-34 50. Prabhacandra, Prameya-kamala-martanda- p-247-256 51. Rajamalla, Pancadhyayi- II-20 52. Yasovijaya, Jnanabinduprakarana- Section- 57-58 53. Yasovijaya, Jaina-tarka-bhasa- Section-21 54. Vidyananda, Aptapariksa-- 3

Page #168
Sramana, Vol. 58, No. 2-3 April-September 2007 Contribution of Sramana Tradition to Indian Culture Dr. B.N. Sinha* Indian culture consists of two main traditions - Vedic and Sramana. The Vedic tradition is known as Brahmana tradition where as the Sramana tradition as Ksatriya tradition. The Vedic tradition is theistic while Sramana tradition is atheistic. Jainism and Buddhism are the two branches of Sramana tradition. The philosophies of both - Jainism and Buddhism are based on their canons known as Agama and Tripitaka respectively. The language of Jaina Agamas is Praksta whereas Tripitkas are composed in Pali. These two sister religions have contributed a lot to the Indian culture. Their contribution may be seen in all aspects of Indian culture or Indian life, such as - Way to Practical Life The Upanisads of the Vedic tradition have introduced Brahma as the ultimate reality which is absolute. The absolute transcends all subjects and objects of this world. It cannot help any body in the worldly life. So it is of no use for practical life. All worldly affairs, some how or other, are relative to each other. Jainism, one of the Sramanic systems has established the theory of relativity as its basic principle. The same theory of relativity is known as Anekantavada in its metaphysics, Syadvada in its epistemology and Ahimsa in its ethics. This theory covers all spheres of human life. So it has paved a grand path to the practical life. * Reader(Rtd.), Dept. of Philosophy, M.G. Kashi Vidyapith, Varanasi Former Senior Fellow, I.C.P.R., New Delhi

Page #169
164 : Sramana, Vol 58, No. 2-3/April-September 2007 Freedom from Godly Dependence Because, the Vedic tradition is theistic one, it accepts that God is the creator, sustainer and destroyer of this universe. All good and bad, right and wrong, religious and irreligious, social and unsocial, pleasant and unpleasant found in the world are created by God who is almighty, omnipresent and omnipotent. Even the small leaf does not move without the grace of God. Nothing can be done and achieved without God's will. The birth and death of a man and all activities between birth and death, happen under Godly direction. Goswami Tulsidas, a famous theist has declared so : sabahi nacavata Ramagosain/ nacata nara markata ki nain // That Rama who is God makes all beings dance, and they dance like monkey, as monkey dances according to the desire of its owner (Madari). The Sramanic systems have negated the Godly dependence. A man is free to do any thing according to his own will. He can do right or wrong, good or bad as he likes. He can enjoy pleasure or suffer pain according to the result of his own deeds. He is not under pressure of any transcendental power. The Srmanic systems have presented man as a true man who is free and fearless. Thus in the terminology of Political Science, it may be remarked that the Sramanic systems have brought Indian culture to human democracy from the Godly monarchy. They have provided to man the status of man, not of God's slave as in the Vedic tradition. Self-controlled Human Life To be free from Godly dependence does not mean to have a life without any control. It does not mean lawlessness or to lead a careless and crime-pro life. Abraham Lincon has defined democracy as : Government of the people Government for the people Government by the people.

Page #170
Contribution of Sramana Tradition to Indian Culture : 165 That people are all in all. Even the government is in the hands of public. In the same way according to the Sramanic systems human life is self-controlled. Man is the controller, man is the controlled. Man is the director, man is the directed. Man's deeds make his life pleasant, man's deeds make his life painful. In order to control the human life Jainism has propounded five great vows (Panca-mahavratas) for ascetics and five minor scale vows (Panca-anuvaratas) for the house holders. Five Great Vows 1. Abstention from Violence (Pranatipataviramana) - The word Pranatipata literally means to destroy (atipata) life-forces (prana) of living beings. In short it is refraining from violence. Himsa refers to any action of giving pain to any living being by mind, body and speech. According to Acaranga:1 "All animals (prani), all elements (bhuta) all beings (jiva) and all existents (satta) should neither be killed, nor be ordered to be killed, nor be oppressed, nor be tortured, nor be disturbed with a view to killing. The religion (dharma) in the form of non-violence is pure." Non-violence is the first and foremost among all vratas. So other vratas are done for the maintenance of non-violence. 2. Abstention from false speech (Mrsavadaviramana) The abstention from untruth which is spoken in order to cheat and to harm other persons. 3. Abstention from stealing (Adattadana-viramana) The stealing is to take something which is not given by its master. It causes harm to the real owner. 4. Abstention from Sexuality (Maithuna viramana) The sexual intercourse is held due to the sex passions. The sexual activity crates two types of demerits in human life. a) The peace of normal life is disturbed being provoked sexual desire again and again.

Page #171
166 : Sramana, Vol 58, No. 2-3/April-September 2007 b) The very act of intercourse slaughters great number of souls who dwell in the generative organs of the female and the ejaculate of the male. So the vow of abstention from sexuality forbids ascetics to indulge himself in this activity. 5. Abstention from possessiveness (Sangraha-viramana) Everybody wants to possess different things in order to lead a pleasant life. The desire for possessiveness increases day by day and a time comes when he commits so many unsocial and unethical deeds in order to earn enough for his luxurious life. He exploits others and disturbs the economic balance of his society. Therefore nonpossessiveness has been accepted for a plain and pious life. If the aforesaid vows are strictly observed they are known as Mahavratas, i.e., great vows and naturally these are meant for the ascetics. Laymen, however, cannot observe vows so strictly and therefore, they are allowed to practice them so far as their conditions permit. Hence, the vows prescribed for lay devotees is called Anuvrata or minor scale vows. Five Minor scale Vows (Panca Anuvratas) a) Abstinence from gross violence (Sthula Pranatipata viramana)- This vow forbids killing of any living beings but allows injurious activities which are inevitable and which may be tolerated within strict guidelines. b) Abstinence from gross false-speech (Sthulamrsavadaviramana)- This involves the vow of refraining from lying (asatya) of any short. c) Abstinence from gross stealing (Sthula-adattadanaviramana)- It is refraining from taking any thing, which is not given. Here the word 'given' means acquired in a legitimate transaction. d) Abstinence from gross sexuality (Sthula maithuna Viramana)- This vow tells us to give-up all illicit sexual relations which finally culminate in contentment with one's own wife (Svadarasantosa) and contentment with one's own husband (Svapati-santosa). e) Limiting one's possessions (Parigraha-parimana) or limiting one's desires (Iccha-parimana)-The principle of parigrahaparimana teaches us to restrict our possessions to the minimum.

Page #172
Contribution of Sramana Tradition to Indian Culture : 167 Like Jainism, Buddhism also teaches us to lead a restraint and controlled life. The Buddha's main concern was to eliminate suffering, to find a cure for the pain of human existence. Gautama Buddha introduced four Noble Truths which talks about the Duhkha, its cause and means of cessation. Four noble truths (Arya-satya) 1. Suffering (Duhkha) - Human life is full of miseries such as poverty, diseases, old age, death, greed, anger, hatred conflict, exploitation etc. 2. Cause of suffering (Duhkha-Samudaya) - In the world nothing happens without cause. All things found in this world are conditional and relatives. Therefore suffering has a cause. 3. Cessation of suffering (Duhkha-nirodha) - If there is cause of suffering, it may be removed when the cause is removed. 4. The way leading to the cessation of suffering (Duhkhanirodha-gamini pratipat) - This noble truth is eight-fold. (a) Right faith (Samyak drsti) (b) Right resolve (Samyak Sankalpa) (c) Right speech (Samyak Vak) (d) Right action (Samyak Karmanta) (e) Right living (Samyak Ajiva) (f) Right effort (Samyak Vyayama) (g) Right thought (Samyak Smrti) (h) Right concentration (Samyak Samadhi) Out of these eightfold path the first two steps constitute Wisdom. Right faith (or right views) is the grasping of true reality, and a direct insight and penetration into the nature of things. Right resolve is that frame of mind which is selfless, detached and free of malice; that generosity of spirit which extends loving benevolence to all beings. The next three steps on the eightfold path constitute ethical conduct. Right speech involves abstaining from lies, from rude or malicious language. Right action requires abstaining from killing and all violence, stealing, dishonest practices, intoxicating drinks and improper sexual behavior. Right livelihood means that one should abstain from any profession that brings harm to others, such as weaponry, butchering animals or selling liquor. The last three steps on the path are those which promote mental discipline. Right effort is the will to cultivate wholesome states of mind and eliminate evil

Page #173
168 : sramana, Vol 58, No. 2-3/April-September 2007 or unwanted ones. Right Smrti involves being keenly aware of the processes involved in one's daily existence, those of the body, the sensations, the mind and the experiencing of thoughts and ideas. Right concentration refers to the progressive stages of dhyana. In this discipline, the mind is gradually cleared of passionate desires, then thoughts, then finally even feelings of joy, until only pure awareness remains, in a state of perfect calm and equanimity. Social Equality The Hindu social organizations have divided society into four classes (Varnas) Brahmana, Ksatriya, Vaisya and Sudra. In the social ranking - Brahmana is on the top and the Sudra is on the bottom. This theory is based on birth. So a Brahmana is considered as worthy to be honoured during his whole life, though he lives an immoral life. Tulsidas has asserted in his famous work Ramacaritamanasa "pujahu bipra silaguna hina" That a Brahmana should be worshiped even if he is characterless. On the other hand a Sudra is neglected during his whole life even if he leads virtuous life. This way of social consideration makes the society weak and divided. The Sramanic systems - Jainism and Buddhism have negated the birth theory of social organization. According to these systems the social status must be decided on the basis of deeds (karmas) done by a person. Uttaradhyayana Sutra, while laying stress upon karma-theory maintains: kammuna bambhano hoi, kammuna hoi khattio / vaisso Kammuna hoi, suddo hoi kammuna //2 That, one becomes a Brahmana or a Ksatriya or a Vaisya or a Sudra according to his deeds. The same principle has been accepted by Buddhism also. na Jacca vasalo hoti, na jacca hoti brahmano / kammana vasalo hoti kammana hoti Brahmano // The distinction between Sudra and Brahmana should be made on the basis of deeds (Karma) not on birth.

Page #174
Contribution of Sramana Tradition to Indian Culture : 169 Scientific Theories In Indian way of thinking no classification of subjects has been made. Religion, philosophy, art, social sciences etc. have been discussed altogether. It is unfortunate enough that as yet Indian scientific theories discovered in the remote past have not been identified as scientific theories even by the Indian scientists, what to talk of the western scientists. It is the duty of the modern Indian scientists to place them properly in the scientific field of study. 1. Mathematics and Agriculture Rsabhadeva the, founder of Jainism has invented Mathematics the root of all sciences. He has also discovered the science of Agriculture. 2. Theory of Relativity The theory of relativity, though well known in the name of the modern western scientist Einstein, was invented in Jainism much earlier than his presentation of the theory. But it is locked in the religio-philosophical area of study. It should be brought out from this philosophical limitation and be placed under scientific observations. 3. Theory of Mobility It is generally known that different living beings which have consciousness move from one place to other. But in Jainism it has been confirmed that even non living beings can make the movement of different beings fast and faster. This is already proved in the modern age. When a person uses vehicles like cycle, motorcycles, motor etc. the speed of his movement becomes fast and faster. 4. Theory of Immobility Like theory of mobility, there is also theory of immobility in Jainism. According to this theory a non-living being can create immobility also. Suppose a man is going on his path and due to long journey and scorching heat he becomes tired. In that situation he sits down in the shadow of a tree or some peaceful hut by the side of his way. Thus his mobility is finished and immobility takes place due to shadow or hut which are non-beings.

Page #175
170 : Sramana, Vol 58, No. 2-3/April-September 2007 5. Theory of Space Space (Akasa), according to Jainism is formless, all pervasive and self-supported. It provides shelters to all beings. It has two divisions. a) World space (Lokakasa) in which all beings reside, So there are mobility and immobility in it. b) Non-world space (Alokakasa) in which nothing is found, neither mobility nor immobility. 6. Theory of Matter The Jaina thinkers have named matter as Pudgala which has four characteristics-touch, taste, smell and colour. The Pudgala has been divided into two kinds - 1) Atom (Anu or Paramanu) and 2) Molecule (Skandha)). Molecule is the combination of atoms. There are three methods through which atoms are formed into molecules. a) Division - When the big molecule is divided, the small molecules are formed. b) Association - The molecule is formed when atoms are associated. c) Both Division and Union - The molecule is also formed by the combined process of division and union. The association of atoms, which forms molecule takes place due to harshness (Ruksata) and smoothness (Snigdhata). But there must be difference of two quantities between harshness and smoothness, otherwise atoms cannot be associated. 7. Theory of Time Time is known as 'Kala' which is eternal and formless. It acts as a helper in producing change in the world. The calculation of time according to Jainism may be known in following way. a) Samaya - Te lowest unit of time b) Innumerable samayas An avalika c) 1,67,77,216 avalikas = One muhurta = 48 minutes d) 30 muhurtas = An ahoratra (A day and night) e) Ahoratras make fortnights, months, years etc. -

Page #176
Contribution of Sramana Tradition to Indian Culture : 171 "Years can be expressed in words up to a number containing, 77 ciphers, beyond it is innumerable. An innumerable quantity of years makes a palyopama, 10 Kotakoti (crore multiplied by crore) palyopamas form a sagaropama. Time consists of two kinds of cycles: the ascending cycle (utasarpini) and the descending cycle (avasarpini) Bharatanatyama Rsabhadeva has also introduced Seventy two types of art for men and Sixty four types of art for women. Among these Bharatnatyama is well known in the name of his son, Bharata. 8. Support to Environmental Purification Jainism has provided a permanent support to environmental purification for Indian life. According the Jaina metaphysics water, air, earth, vegetable are one sensed beings and its theory of nonviolence asserts that even one sensed beings should never be disturbed and destroyed. As a result of these theories of Jainism environmental purification may be maintained permanently. In this way it may be concluded that Sramana tradition has contributed a lot to Indian culture. Reference: 1. Acarangasutra - Atmaramaji (Prathama srutaskandha), Caturtha Adhyayana, Uddesaka 1, page 370. 2. Khuddaka Nikaya, Vol. I, 290, V-VI. 3. 4. Uttaradhyayana Sutra, 25-33.s Jain Culture, Mohan Lal Mehta, p. 51.

Page #177
Sramana, Vol. 58, No. 2 April-September 2007 Jahangir's relation with Spiritual Jaina Leaders Dr. Nirmala Gupta * Jainism is a living religion, but the description of Jainism throughout the Medieval-period is very scanty; moreover, the Jains are always described as Hindus. Jaina scriptures reveal that they were very particular about 'Ahimsa,' and were considered as a rich community and as bankers who used to finance the rulers and the nobles. There are ample of details available about the happy relation subsisting between the Mughal-rulers, Akbar and Jahangir, and the spiritual leaders of Jains. The unique collection of farmans is still preserved by various Jaina-Bhanddaras and by the family of Seth Shanti Das Jawahari, the ancestor of the famous Nagara-Setha family of Ahmedabad. When the Ibadata-khana used to be open for nonMuslim subjects, Jains were also invited. Abul Fazl knew it's doctrines, and so was Akbar. But, due to scanty information available on the participation of Jains in the debates, even many modern historians completely ignored it. Elphinstone, Von Noer, Mallesan and even Blochmann failed to notice the Jaina aspect of the question. In the list of the learned-men of the time, mentioned in 'Aine Akbari, one is Hariji Sur (most probably Hiravijaya Suri), the other is Bijaysen Sur (most probably Vijayasena Suri), and the third is Bhan Chandra (most probably Bhanucandra). Akbar had very good relations with the above mentioned Acaryas. 'Bhanucandra-caritra' also mentions that Abul Fazl studied, under his guidance, 'Sad-darsana-samuccaya', a treatise expanding the six systems of Indian philosophy.' Later on, many of the humanitarian regulations of Akbar and Jahangir have been ascribed to the Jain-influence. Reader in History, Mahila Mahavidyalaya, B.H.U., Varanasi

Page #178
Jahangir's relation with Spiritual Jaina Leaders : 173 Gujarat was the center of Jainism. The influence of Jaina Acaryas, which started from the reign of Akbar, was continued till the first-half of Jahangir's reign. Though, the imperial-historians are also silent on this issue, but the Jaina-biographies and the sources from some half dozen of the royal-farmans are there to show that Jahangir, alike his father, supported the Jaina-Acaryas and issued farmans granting benefits to and ensuring the good for their community. It shows the happy-relation of Jaina-Acaryas with Emperor Jahangir. These farmans, which were published in the Journal of Bombay University in the year 1940, are the evidences of the extremely tolerant religious policy of these rulers in an age of high religious bigotry and persecution. Bhanucandra-caritra and 'Surishwar or Samrat also deal with the relation of Jaina-Acaryas and the Emperors and also deal with the translation of these farmans. Bhanucandra, not only brought his influence to bear on Akbar, for doing the good of his community, but of the public at large. It is said that when Mughal-army raided Jamnagar, and made captive the king with all his men, Akbar was celebrating the occasion and granting various gifts to his men, he requested Bhanucandra also to ask for something. Instead of wishing for any trifling thing, he skillfully demanded release of all those prisoners who were made captive, and the Emperor had to grant soon. The second instance, as writes Siddhicandra, was that when Salim (Emperor Jahangir) was appointed as the Subedara of Gujarat, the Jeziya and other taxes, which were stopped by Akbar, were revived by him. When Bhanucandra came to know of it, he sent Siddhicandra to put Salim in the right-knowledge of the affairs; hearing which, Salim became sad at heart and issued farman to his officers, repealing the taxes.' When Akbar died, Bhanucandra and his disciple Siddhicandra were present in the Agra fort. On the accession of Jahangir, both Bhanucandra and Siddhicandra, who had been continuously in residence at Akbar's court for the record period of 20 years, sought

Page #179
Sramana, Vol 58, No. 2-3/April-September 2007 and received the royal-permission to return to their native country. The earliest of several imperial farmans issued by Jahangir in favor of Jains, some of which are located in the Jaina-bhandara at Cambay, was probably granted to these Jaina-leaders on their departure from Agra for Gujarat in 1605-06. The farman was addressed to the officials, particularly, of the 'Sarakar' of Sorath (Saurashtra) to the effect that "Be it known to those issuing orders relating to important affairs, those executing those orders, their clerks and the present and future Mutasaddis................and others and particularly those of Sorath Sarkar, having received and further expecting royal favours, that whereas Bhanucandra Yati and Siddhicandra Yati - the holder of the title 'Khush-faham', made a humble presentation to us that the Jaziya, the toll, the slaughter of animals, viz. cows, she buffaloes, he buffaloes and bullocks, killing of other animals on specified days of each month, confiscation of the property of the dead, taking people as captives, and the poll-tax on the pilgrims visiting mount Satrunjaya exacted in Sorath Sarakar - all these had been abolished and prohibited by Ala Hazarat (The Emperor Akbar). And as we are perfectly kind to all people, we have also prohibited (slaughter of animals) as per belowwritten list after adding to it one more month at the end where of our birth took place-they (the officers) should carry out this our best order and should not deviate from or go against it. And Vijayasena Suri and Vijayadeva Suri who are there (in Gujarat) should be properly looked after, and whatever thing they may represent to be done, should be done perfectly, so that they may remain occupied in praying for the permanency of the victorious kingdom with happy mind." The farman is with the name of Abul Muzaffar Sultan Shah Salim Gazi which show that it was issued by the Emperor before he assumed his formal Imperial title of 'Nuruddin Muhammad Jahangir Bahadur Gazi'. The date of the farman is not legible, but it may be placed in the very first year of Jahangir's reign. 174 : Bhanucandra and Siddhicandra, receiving the usual ceremonies at the various Jaina centers on the journey, arrived at Ahmedabad;

Page #180
Jahangir's relation with Spiritual Jaina Leaders : 175 and there, Vijayasena Suri, the head of the Tapagaccha and later on, Raja Vikramajit who was appointed as the Viceroy of Gujarat, accompanied the Jaina-monks. In the local upasraya, the Raja, accompanied by Siddhicandra, performed the worship of the deities and issued a proclamation by beat of drum, prohibiting animal slaughter. From 1607 to 1610, Bhanucandra and Siddhicandra stayed in Gujarat. While their stay in Gujarat, an incident took-place. A Jaina-lady, named Lali, installed the idol of Tirthankara. The occasion was celebrated with festivities on a very grand scale. Jaina congregations from all towns and villages flocked to Patan. While the 'Jalayatra procession was in progress, an order, prohibiting the ceremony, was issued by the Governor, Mirza Sadulla by name. A wave of grief overwhelmed the crowd, which a moment age was in high spirits. All activities came to a sudden stop, and none knew what to do. A deputation consisting of the leading members of the congregation waited upon the Governor; but, they were rudely insulted by him. At last accompanied by the leading members of the congregation, Siddhicandra confidently went to the residence of Mirza Sadulla, the governor, and requested him to tell him the reason why the performance of a good and harmless ceremony was prohibited by him. He also warned him that such an attitude on his part would mean the end of all relationship between them. On hearing this reprimand, the Governor felt ashamed and inquired of Siddhicandra what he should do to please him. The latter asked him to accompany him to the upasraya, to see his master there, and to attend the Jalayatra Mahotsava'. The Governor accompanied to comply with his request. Thus triumphed the good over the wicked who meant trouble. Then the Upadhyaya, having passed monsoons at Vatapadra (Baroda) and Gandhara, halted at Patan duing the next monsoon." While their stay at Ahmedabad, the Deputy of Jahangir, named Jahangir Quli Khan, eonveyed the message of the Emperor that he desired that Bhanucandra and Siddhicandra should go to Agra ad see

Page #181
Sramana, Vol 58, No. 2-3/April-September 2007 him. Both the monks started for their long journey to Agra. Most probably, they arrived at the court in 1611 and stayed there till 1613, but Jaina sources do not say anything about the dates. During their absence from the Imperial-court 1606 and 1611, when they arrived at Agra for the second time, Jahangir maintained his relations with other Jaina monks of repute. Among other Jaina monks, Viveka Harsa and Paramananda visited the royal court, and Jahangir issued his other farman in 1608 AD addressed to the governors, officials and Jagirdars of the Subah of Gujarat. Is the effect that no one should enter these temples without permission, and no objection should enter these temples without permission, and no objection should be made to their being repaired or rebuilt, and that on Sunday and Thursday in every week, and the new-moon day of every month, and the days of feasts, and every new-year's day, and in the month of Navaroj, and one day in the month of yar-mah,- there shall be no killing of animals in (our) protected kingdom; and no one on those days shall hunt and catch and kill birds and fishes." 176 : Another farman was issued two years later, in 1610, to the effect that Viveka Harsa, Parmananda and Udaya Harsa, the disciples of Vijayasena Suri, and others of the Tapagaccha sect had submitted a request that, during the holy days of the Paryusana festival of the Jains, in the month of Bhadarva, there Should bo no slaughter of animals in any part of his Majesty's dominions, and that thereby the Jains would feel honored, the lives of many animals would be saved. Jahangir issued the farman ordering his governors, administrative officers that during twelve days of the each year of the JainaParyusana, no animal should be slaughtered in the places of killing in all our protected territories, and no preparation (even) for such an act should be made. Besides, no new order or sanada in respect there or should be requisitioned." The issue of this farman is confirmed by a pictorial epistle, which is known as 'Vijnaptipatras' or 'Samvatsarika-patras' or

Page #182
Jahangir's relation with Spiritual Jaina Leaders : 177 'Ksamapana-patras"; simply it is a letter of solicitation. The specialty of this 'Vijnaptipatras' is that the painting depicts the scene of the Darbar in which the Emperor was sitting at the 'jharokha, Raja Ramdas was in front' behind him stood Pandit Viveka Harsa with the farman (granted by Akbar), and after him Pandit Udaya Harsa. They made a request about non-slaughter of animals, and the Emperor gave immediate orders. Ustad Salivahana was the royal-painter who had reproduced (in this document) the scene exactly as he witnessed." At last, when both monks Bhanucandra and Siddhicandra, reached Agra where a magnificent reception was accorded to them. The Emperor, learning from Ramadas that they both were waiting outside, at once summoned them to his presence, and greeted them with much respect and pleasure. He said, "Welcome to you both; you should always be with me"." Bhanucandra-caritra' throws ample light on their several visits to Emperor Jahangir. 121 Once, the Emperor affectionately said to the Upadhyaya Siddhicandra is endowed with good manners and physical beauty rarely found in others. Please see that he comes to me everyday at least for a short time." Accordingly, Siddhicandra used to visit the royal-court where the Emperor listened to his sermons which impressed him very highly. The Emperor declared to him that he would do anything that he desired him to do. Because of these interviews with the Emperor, his wide learning of Sanskrit and Persian and his discussions made him very popular, and Jahangir was very much attracted by his manners, austerities and handsome personality. At one occasion, while Siddhicandra was delivering an interesting lecture on the lives of the holiest saints, the Emperor put a question to Siddhicandra: "How many years have elapsed since the birth of Your Holiness- you whose attachment to Parabrahma (the highest spirit) is supreme?" The answer was, "Twenty five." #13 In another visit, the Emperor, looking at the physical handsomeness and perfection of Siddhicandra was struck with the

Page #183
Sramana, Vol 58, No. 2-3/April-September 2007 thought that his position was similar to that of a male cuckoo cooing on the mango tree in a forest in the form of religious austerities. So, he called him to his side and said, "O Lord! Your form is stately enough to make you a king. You have youth hotly in your veins. Your age is meant for the soft pleasure of contact with the body of red-blooded damsels. Why then, do you waste it upon the desert of severe austerities?" Siddhicandra replied in a strident voice, "Initiation into monkhood at a tender age is neither funny nor foolish. In the drinking of nectar the wise never wait. Which age is more suited to austerities-youth or old age? Death lays his icy hands on the young and the old alike. O king! In old age a man has no resisting power-no vitality, without which no austerities can be performed. It is, therefore, nothing more than a delusion to think that old age is the only and most proper time for renouncing the world for the purpose of achieving the noble aim of spiritual liberation and perfection. In old age, the performance of things requiring vitality results into the dullness of intellect and nervous breakdown. Religious austerity is a sword that kills all the enemies in the form of wicked actions perpetrated by a man in his countless previous births as well as in his present birth. He, who takes to this course of life, is respected by all as a man of courage. Like the Sun it grants the luster-purity to his eyes, and gives him enough light in the form of knowledge and conviction to enable him to distinguish between the real and the shadowy,- the material and the immaterial."14 178 : The Emperor asked, "How do you manage to keep your mind firm at an age when it is exceedingly prone to be assailed constantly by the god of Love? Siddhicandra replied, "By means of knowledge- especially, knowledge derived from meditation on the higher truths of religion and philosophy, which teach man how to understand his own nature and how he may be re-united with the Supreme Spirit-the mind would become firm and would be controlled just as an elephant is controlled by means of a hook. "15

Page #184
Jahangir's relation with Spiritual Jaina Leaders : 179 The monk further asserted that "absolute detachment from worldly shackles is the final aim of existence. Ascetics are absorbed in the contemplation of the Supreme Spirit, and always immersed in the ocean of tranquility. Kings and Emperors cannot daunt them who are as free as fish in the sea of happiness. Their sojourn is always on the purest path and they are always intent upon the acquisition of virtues. Always obliging and always profuse in meritorious action, they are not slaves of the greed of possession, and are always courageous in taking vows. Constant search of spiritual knowledge is the passion of their lives: they are independent even of gods."16 Jahangir was very much pleased with this answer. It is also said that Noor Mahal, the beautiful Empress, also joined in the discussion and she asked some questions-" How can firmness be compatible with youth? It is impossible". Siddhicandra tried to justify his view with certain examples and said " for the purpose of spiritual upliftment age is immaterial. Some, who have resorted to asceticism in childhood, have not stood firm; but the number of elderly persons, still hot in pursuit of carnal pleasures, is not small. Hence, old age is no consideration in acquiring firmness of mind."!? Noor Mahal, the Empress, replied-"Asceticism is meant for those who have had their fill of sensual plcasures. Those who took to asceticism before having experience of these pleasures cannot distinguish what is essential form what is not. The mind of a man, who has not enjoyed these pleasures, always hankers after them."18 The sage replied in an extremely gently and sweet tone-"At present, just the reverse of what you said, is seen to happen. In the age in which we are born, every thing is topsy-turvy. The young observe religious vows, while the old break vows which they have already taken."19 Jahangir was convinced with the argument of the monk. In spite of that Jahangir tried to convince him to marry and lead a happy

Page #185
180 : Sramana, Vol 58, No. 2-3/April-September 2007 married life, giving many instances to prove the futility of life that the position of householder is the highest, because the very existence of others depends upon it. Jahangir further told him, "In this world you are leading a miserable life. Your life in the next world will be more miserable, because you are intent transgressing the path prescribed by God. "201 Siddhicandra promptly replied that to deviate from his vow is an action of a coward. The Emperor, thereupon, become angry, and ordering a vicious elephant to be brought up, put before the monk, and told- either he should accept a wife with lands and wealth or be trampled to death by the furious animal. But, to the astonishment of all , the monk stood firm, calmly facing imminent destruction.21 This incident is supported by 'Vijayatilaka-rasa-adhikara', Sri Yugapradhana-nirvana-rasa' and other Jaina works, as remaining firm at Jahangir's order, even under the threat of being trampled under the feet of an elephant. At last, Jahangir, seeing his firmness ordered that he should retire to a forest for disobeying the Imperial wishes. Siddhicandra, therefore, left the court and went to Malpur in Jaipur state.22 Akbar had given the royal patronage to Tapagaccha and to the Suris of the Kharataragaccha. Jinacandra Suri was given thc title of 'Yuga Pradhana'. This was also followed by Jahangir. In 1612 AD, Jahangir was incensed at the misconduct of a Darshani (Monk): and in a fit of passion, not only had him expelled, but ordered all the Jaina-monks to be banished from his realm. In this crisis, the Jainasamgha of Agra requested their religious head, Jinacandra Suri to come to Agra and intercede with the emperor. Suri came and discoursed before the emperor, and ultimately, Jahangir with drew his orders.23 This incident is supported by Jaina literary sources and by an inscription dated 1619 AD, in a temple on the hill Satrunjaya, in which after referring to Jinacandra's influence on Akbar, it adds : "He appeased the angry Jahangir and protected the Sadhus banished by him. "24

Page #186
Jahangir's relation with Spiritual Jaina Leaders : 181 After his return from the royal-court, he died. Mana Simha, who also accompanied him to Akbar's court at that time, was also adorned with the title of 'Jina Simha Suri' and enjoyed the dignity of an Acarya. His disciple, Rajasamundra, says that he was honoured by Jahangir, who ordered Muqarrab Khan to invest on him the title of 'Yuga Pradhana' which was previously bestowed on his master Jinacandra. This is also supported by an epigraphic evidence.25 In 1617-18 AD, Jahangir was anxious to see him, and sent a farman to his officer asking him to send him to his court. Jina Simha, thereupon, left Bikaner but after he had passed through Medta, he died in 1618 AD. This evidence is also based on Jaina sources. 26 But, this evidence does not reconcile with the bitter and abusive remarks which Jahangir makes, in his memoirs, against Mana Simha, which will be discussed later. In 1613 AD, Jahangir was in Ajmer, where he issued tow farmans in favor of the Jains. It is stated that Chandu Sanghavi (probably Samnghapati, Chandrapara, of Agra) offered a precious gift to the Emperor, and prayed that ten Bighas of land may be granted to him in village Akbarpur, for the purpose of building a temple and a garden in the memory of Vijayasena Suri.?' In making this grant, Jahangir undoubtedly followed his father's footsteps, who had made a similar grant, in 1595 AD, at Una in Saurashtra, for the deceased Jaina leader, Hiravijaya Suri.28 Thereupon, an order, shining like rays of the Sun and worth being obeyed by the world, was passed that Chandu Sanghavi be granted a plot of agricultural land measuring ten bighas at Akbarpur in Chorasi Pargana, which is near Cambay, as a jagira known as 'madad-i-maash'.29 Jahangir had given special order that no trouble should be given to them and no demand should be made for dues of any kind. Thus, the land was made free from all diwani and sultani exactions for ever with a special instruction that the order which is (hereby) given should not be infringed and that all should consider as their duty due to the government.0

Page #187
182 : Sramana, Vol 58, No. 2-31 April-September 2007 In July, 1616 AD, Jahangir issued a second farman. It says that Viveka Harsa and Jayanand, the disciples of Vijayadeva Suri, presented themselves before the emperor and begged for an urgent farman of the Jaina-monks who are virtuous and whose sole-function is the adoration of God. The farman was issued, ordering all the jagiradars and the administrative officers throughout the empire that they should allow these monks to attend their worship and devotion in perfect peace of mind, so that they may remain occupied in praying for the permanency of he victorious kingdom with happy mind." But, two years later, in 1618 AD, Jahangir records, the death of Mana Simha (Jina Simha Suri), in his memories, a great satisfaction at the news of the death of Mana Simha, who was a leading member of the Kharataragaccha." He had incurred the bitter dislike for Mana Simha when he predicted, at the time of Jahangir's accession, that his reign would not last.for more than two years. This was mainly due to the fact that Mana Simha had sided with Khusrau and had prophesied the fall of the Mughal Empire. Moreover, the Jains were accused of having put temples and other buildings which were reported to have become centers of disturbances; their religious teachers were also accused of immoral practices." Emperor Jahangir appointed Muqarrab Khan as Viceroy of Gujarat, who proceeded for the province and met Bhanucandra at Jalor where he was passing the monsoon season. The Upadhyaya submitted his complaints against Vijayadeva Suri, the new head of the Tapagaccha, and charged him with making common cause with the Sagar-group which was not following the behests of their late pontiff Hiravijaya Suri. This controversy among the Jaina religious teachers of Gujarat had engendered considerable bitterness, leading to the rise of rival pontiffs. In 1617, at a plenary conference of Jainamonks held at Ahmedabad, a learned monk named Ramavijaya was invested with the title of 'Vijaya Tilaka Suri', and proclaimed the Acarya or Supreme-head of Tapagaccha, thus depriving Vijayadeva Suri of this position.

Page #188
Jahangir's relation with Spiritual Jaina Leaders : 183 In 1617, Vijayadeva Suri arrived at the court, at the royal invitation. The Emperor was so pleased and impressed at the discussion which took place that he bestowed upon him the title of 'Jahangiri Maha-Tapa'. The grant of the title mentioned above is proved by the fact that it is engraved in various consecration inscriptions bearing his name." In order to reconcile the differenced between the Jaina monks, Jahangir also invited Acarya Vijaya Tilaka Suri and Bhanucandra to Mandu; Siddhicandra and Nandivijaya were also present. There was full-dress debate of propound the matter in dispute. The Emperor was wise enough not to force a decision upon either party, and he advised both sides to live peacefully and amicably." In August, 1618, Jahangir wrote a letter to Vijayadeva Suri. It was a friendly greeting, in which Jahangir appreciated the good behavior and the intellect of Dayakusala Panyasi, who was the disciple of Vijayadeva Suri. Jahangir requested the Jaina Acarya to ask for something, assuring him about the fulfillment of his wishes, if the Acarya brings any matter to the Emperor's notice. 36 Bhanucandra used to come to the court as usual and the King also honored him suitably. But, it was clear to the cunning eyes of the King that sadness had settled on the face of Bhanucandra. He knew from his talk with Bhanucandra that the reason was the injustice meted out to Siddhicandra. The feeling of friendship rose in his heart, he became repentant and corrected his misdemeanor by recalling Siddhicandra who immediately responded to his invitation and came to Agra. The Emperor respectfully granted an interview and asked for apology for his ruthless treatment. Siddhicandra humbly and affectionately gave an adequate reply. They became delighted and the lost relation was revived with former force and Siddhicandra thus became entitle 'Jahangir pasand (Favorite o Jahangir)." It is also said that the title of 'Khush-faham' (a man of sharp intellect) was conferred upon Siddhicandra for his 'avadhanas' not

Page #189
184 : sramana, Vol 58, No. 2-3/April-September 2007 only by the Emperor Akbar Jalaluddin but also by the Emperor Jahangir Nuruddin, and the latter further invested him with the title of 'Nadira-Jaman' (the unique of the age).** This conferring of title to Siddhicandra by the Emperor Jahangir is supported by a manuscript copy of the colophon, date Vikram Samvat 1711, as seen in 'LekhaLikhan-Paddhati' which was written at the time of Jahangir, to whom he attributes the conferring of the title 'Khush-faham' on the JainMonk Siddhicandra and also the conferment of the title 'Nadir-iZamana' on the said monk. 39 ___iti mahArAjAdhirAjapAdazAha - zrIakabbarajallAladInasUryasahasranAmAdhyApaka zrIzanuMjayatIrthaMkara-vimocanagovadhanivarttanAdyanekasukkatavinirmApakamahopAdhyAyazrIbhAnucandragaNiziSyayugapaTTottarazatAvadhAna- sAdhanapramaditapAdazAhazrIakabbarajalAladIna pAdazAha zrIjahAMgIra nUruddInapradattakhuzphahamanAdirajamAM dvitIyAmidhAnamahopAdhyAyazrIsiddhicandragaNiviracitAlikhanikhanapaddhatiH samAptA / likhitIya' vidyAyure saM0 1711 varSe (11) All these evidences show that Bhanucandra and Siddhicandra has intimate relations with the Emperor Jahangir; especially Siddhicandra's talent, intellect, repartee and physical handsomeness attracted Jahangir, which took the form of a fast friendship. It is sad about Siddhicandra that once thirty two thieves at Burhanpur were at the point of being put to sword, when Siddhicandra obtained an imperial-farman and saved all of them from being put to death. Similarly, many nobles were saved from punishments. Jayadasa and Appo Lad Banias who were sentenced to be trampled under the feet of an elephant on account of their killing an elephant wrongfully, were got released by Siddhicandra.* After 1618 AD, no further reference to Jahangir's contact with the Jaina religious teachers are available either in the 'Tuzuk-eJahangiri or in Jaina literary sources. Thus the glorious chapter of the Jainism and their relation with Emperor Jahangir came to an end. 'Bhanucandra-caritra' also ends here.

Page #190
Jahangir's relation with Spiritual Jaina Leaders : 185 Reference: 1. Bhanucandra-caritra, Siddhicandra Upadhyaya, Tr. and Edi. Mohanlal Dalichand Desai, Singhi Jaina Granthmala, 1941, Introduction, p. 28. Ibid, Intro. p. VIII. Ibid, VIII. ami Ibid, p. 82; Surishwar and Samrat, Muniraj Vidyavijayaji, p. 387. in Jalayatra means a procession in which ceremonial water to be sprinkled on the idol is being carried. Bhanucandra-caritra, p. 50. o " oo oi Ibid., p. 84. Ibid., p. 83-84; Surishwar and Samrat, p. 383. It was the custom among the Jaina Samghas to send an 'Annual-letter' at the time of their holy Paryusana festival, to their Chief Acarya, conveying to him their greetings, asking for the forgiveness of their sins, recounting any meritorious deeds performed by them during the year that had ended, deeds performed by them during the year that had ended, and inviting the Guru to spend that ensuing caturmasa or monsoon period with them. These letters came to be known as 'Vijnaptipatra'. M.S. Commissariat, History of Gujarat, Vol. II, 1957, p. 258259. Bhanucandra-caritra, p. 51-52. The title of 'Upadhyaya' was bestowed on Bhanucandra by Akbar, but the privilege of granting the title was vested in the head of the Jaina Church; So, Abul Fazl ordered to write to Hiravijaya Suri to confirm and make valid this title, and the Acarya willingly sent a letter to that effect. 10. 11. 12.

Page #191
186 : sramana, Vol 58, No. 2-3/April-September 2007 13. 14. 15. 16. 17. 19. 20. 21. 22. 23. Bhanucandra-caritra, p. 52. Ibid., p. 53. Ibid., p. 53. Ibid., p. 54. Ibid., p. 54. Ibid., p. 55. Ibid., p. 55. Ibid., p. 55. Ibid., p. 57. Ibid., p. 57-58. Proceedings of the Indian History Congress, 6th Session, 1943, p. 344-347. History of Gujarat, op.cit. p. 261. Epigraphica Indica II, p. 37. Proceedings of the Indian History Congress, 6th Session, 1943, p 345. Surishwar and Samrat, p. 393. Bhanucandra-caritra, p. 41. Ibid., p. 87. Ibid., p. 86-87; Surishwar and Sainrat, p. 393. Imperial Mughal Farmans in Gujarat, Journal of the University of Bombay, Vol. IX, part I, July, 1940, p. 26-29, Plates 1 and 1 A. Tuzuk-e-Jahangiri, Emperor Jahangir, Tr. Rogers and Beveridge, vol. I, p. 437-438. Mughal Empire, Edi. R.C. Majumdar, Bharti Vidya Bhavan, Vol. VII, p. 194 25. 26. 27. 28. 29. 30. 32. 33.

Page #192
34. 35. 36. 37. 38. 39. 40. Jahangir's relation with Spiritual Jaina Leaders : 187 Bhanucandra-caritra, p. 20-21, 64; Proceedings of Indian History Congress, op. cit., p. 346-347. Bhanucandra-caritra, p. 62-64. Ibid., p. 91; Surishwar and Samrat, p. 390-391. Ibid., Intro., p. IX. Ibid., p. 65. Quoted in Din-e-Ilahi, M.L. Roychaudhary, p. 97. Bhanucandra-caritra, p. 64.

Page #193
Sramana, Vol. 58, No. 2-3 April-September 2007 Jainism and Meat-Eating M.V. Shah evaM khu nANiNo sAraM, jaM na hiMsai kiMJcaNaM / ahiMsA samayaM ceva, etAvataM viANiA / / sUyagaDAMga sUtra, It is an indisputable fact that the very root on which the edifice of Jainism stands is 'Ahimsa'. Coming across certain phrases or sentences in the Jaina scriptures, some are led to believe that in the times gone by meat-eating was common among the Jains including the Jaina monks. In old times some people used to think in the same way and in modern times, too, the learned Prof. Hermann Jacobi and Prof. Hoernle followed the same wake of belief. This controversy was revived latter on by a renowned scholar of Buddhism, Pt. Dharmanand Koshambi. In his publication 'Bhagvana Buddha' the learned writer has touched this subject, giving references of Jain Sutras, that just as Lord Buddha and his disciples were used to meat-eating, Lord Mahavira and his disciples were also used to the same thing. Many scholars of Jainism have, before this, tried to refute this way of thinking, and this article, too, is nothing but an honest effort on my part to further expound this subject. In three Jaina scriptures we come across a few sentences in which are used the words aTThiaM, maMsaM and macchaM, - this is the circumstance which has given rise to so much controversy, because the critics have interpreted such words in their own way and naturally the readers are lead by the interpretations of these critics. But interpretations cannot be said to be infallible. Because it is almost the daily experiences of a student of language that the same work admitting of With curtsey -Bharatiya Vidya, Vol. V

Page #194
Jainism and Meat-Eating : 189 different meanings can be construed in varied ways by different writers and readers according to their own understanding and knowledge not only of the language but of the subject or Sastras which they try to explain. Though this subject has been dealt with in detail in stgefa 377 HIHET' published in Gujarati and Hindi by the writer of this article, and attempt has been made here to publish this article, in a concise form in English, with a view to draw the attention of Jaina and Non--Jaina scholars of 'Ardha-Magadhi' and request them to evince interest in the subject and give their learned and well considered opinion on the interpretations given here. Acaranga, Dasavaikalika and Bhagavats are three of the old Jaina Sutras. The first two of these are virtually the authoritative code of Ethics for the Jaina monks. The words aTThiaM, maMsaM and macchaM above referred to are used at certain places in these tow Sutras, in which the observance of certain conditions is imposed on the monks regarding their vigilance while going out for and receiving a (food from door to door). Need it be said that those were the days when killing of animals for sacrifices at altars and meat-eating were very common among the people. And in Bhagavati Sutra a certain mention about the medical use of a certain food has been interpreted into meat eating by some of the critics. These interpretations, therefore, are open to discussion and require elucidation by the language experts. Bering (Acaranga-sutra) se bhikkhU vA (2) jAva samANe se jjaM puNa jANejA maMsaM vA maccha vA bhajjijjhamANaM pehAe tellapUyayaM vA AesAe uvakkhaDijjamANaM pehAe No khaddhaM khaddhaM uvasaMkamittu obhaasejjaa| Nannattha gilaannnniisaae| (619)2 Oh, monk or nun, know by this that if you come to know that at a certain house meat and fist are fried and cakes or buns are also cooked in oil for the entertainment of guests you need, not

Page #195
190 : Sramana, Vol 58, No. 2-3/April-September 2007 indiscriminately, go to such a house in a hurry and ask for alms. If it be unavoidably expedient to go, however, only for the sake of service to a sick monk, you can". (619). This permission to go to such a house cannot in any way mean that the author of the Sutra extends permission to receive meat in alms. The permission to go to such a house is only under exceptional and unavoidable circumstances of a sick monk, who may be in need of a light vegetarian food such as cakes and buns, which are not available at any other place. Under normal conditions, however, a monk or nun has to keep away from such places, even though they may be answering to certain of his or her requirements. This saves them from the blame to which, otherwise, they can be exposed by indiscriminate critics. A household contains so many articles and things, the use of some of which may be permissible to the monks and nuns and that of the others not permissible. If a monk goes to such a place he goes only for the permissible ones. It is not fair and just, on the part of the critics, therefore, to put wrong construction and say that he goes and receives non-permissible things too. 2nd quotations under dispute : se bhikkhU vA (2) se jjaM puNa jANejjA, bahu aTThiyaM maMsaM vA bahukaMTagaM, assi khalu paDigAhitaMsi appe siyA bhoyaNajAe, bahuujjhiyadhammie tahappagAraM bahuaTThiyaM maMsaM macchaM vA bahukaMTagaM lAbhe saMte jAva No paDigahejjA (629) se bhikkhU vA (2) jAva samANe siyA NaM paro bahuaTThieNa maMseNa maccheNa uvaNimaMtejjA "AusaMto samaNA, abhikaMkhasi bahuaTThiyaM maMsaM paDigAhettae'? eyappagAraM pigdhosaM sakoccA Nisamma se puvvAmeva AloejjA, "Auso tti vA bhaiNi tti vA, No khalu me kappai se bahuaTThiyaM maMsaM pddigaahette| abhikaMkhasi me dAuM jAvaiyaM tAvaiyaM poggalaM dalayAhi, mA aTThiyAiM" se sevaM vadaMtassa paro abhiha aMDato paDiggahagaMsi bahuaTThiyaM maMsaM paribhAettA NihuTTha dalaejjA, tahappagAraM paDiggahagaM paritthaMsi vA parapAyaMsi va aphAsuyaM aNeNijjaM lAbhe saMte jAva No pddigaahejjaa| se

Page #196
Jainism and Meat-Eating : 191 Ahacca paDigAhie siyA, taM No 'hi' tti vaejjA, No 'aNahi' tti vaejjA settamAyAe egNtmvkkmejjaa| avakkamettA ahe ArAmaMsi vA ahe uvassayaMsivA appaMDae jAva appasaMtANae maMsagaM macchagaM bhoccA aTThiyAI kaMTae gahAya se ttamAyAe egaMtamavakkamejjA avakkamettA ahe jjhAmathaMDilaMsi vA aTThirAsiMsi vA kiTTarAsiMsi vA tasarasiMsi vA gomayarAsiMsi vA aNNayaraMsi thaMDilaMsi paDilehiya 2 pamajjiya 2 tao saMjayAmeva pamajjiya 2 pritthtthvejjaa| (630)3 The interpretation of para 629 is this: "A monk or a nun need not accept E3tiga at has an Eceti in his or her alms, only for the reason that such foods contain much of the non-eatable and very little of the eatable parts. The same thing has been reiterated, with greater stress, in details, in the next para, which says that, if a monk or a nun happens to go to a certain house for alms and any inmate of the house asks him or her whether he or she will accept E315 Fi he or she should say in reply that estige H is not acceptable to him or her. He or she can accept only thici and not 34fgers. In spite of this, if the host persistently puts ag 37fget tid in his or her vessel against his or her will, the monk or nun should use Hi Fosgri the eatable part and should put away 31sguis one the non-eatable part in a safe place such as burnt up ground heap of bones, heap of scrape iron etc. which should be devoid of insects and other small creatures". In the first instance let me try to explain the meaning and use of the words, which I have used in the original untranslated form in the above paragraph, because most of the critics have taken their stand on these words and interpreting them in their own way, have gone so far as to say that meat-eating was common among the Jains of old. It is quite evident that in the compound PE 31f5 ci the latter part is 37fgai, and not 34ff, because in the same quotation its own derivatives aTThiyAI and aTThiaNa are used'. aTThi (saM0 asthi)= bone.

Page #197
192 : sramana, Vol 58, No. 2-3/April-September 2007 Biff (FO Beto) = bone. 37f837 (RO 3T1400) = As hard as bone; seed.' The original writers of the Sutra are quite conscious of the difference in the meanings of 31 and 34f6 37 therefore in the first part of the quotation under discussion where the writer intended to refer to seed the word aTThia is used i.e. bahuaTThiyaM aTThiyAI aTThioNa and in the latter part where he intended to refer to bone the word 31fd is used i.e. aTThirAsiMsi heap of bones. The difference in the meanings of these two words, given in the above text, from the literary standpoint is much convincing to the common sense also, and these words are used in their respective meanings in scriptural quotations given below. aTThi = bone. 1.3iffios THTOEPARTITI One whose love for religion is as far deep rooted as the marrow of the bones6 2. 37THICUS - A skeleton of bones wrapped in skin.' 3. tao pitiyaMgA pannatA taM0 atttthimijjaakesmNsuromnhe| The following are the paternal contribution in the constitution of a child- bones, marrow, hair and nails.* 3f&37 = Stone of a fruit. 2. seed. 1. rukkhA duvihA patratA taM0 egaTThiyA (ega + aTThiyA) ya bahubIyA ya There are two kinds of trees yielding fruits, having one seed or many seeds. 2. poggalaM dalayAhi, mA aTThiyAI Give me the soft pulp of a fruit but not the seeds.'' 3. Astige House Hotel (Water) containing a stone of a fruit, a particle or a seed."

Page #198
Jainism and Meat-Eating : 193 4. tattha se bhuMjamANassa, adviaM kaMTao kaMTao siyaa| taNakaTThasakkaraM vAvi, annaM vAvi thaavihN|| While taking his meal if a monk happens to feel in his morsel a seed, a thorn, a straw, a bit of wood, a small stone etc.? As shown above aTThiya means seed and bahuaTThiya means having many seeds. The latter being adjective of it, He cannot mean flesh, because flesh does not contain seeds; but it means only the pulp or soft part of a fruit, and the use of fe in this sense is well known. 1 = (FO HIHO) 1. Flesh, 2. Fleshy part of a fruit."3 HH in the sense of a pulp of a fruit has been used in the Sutras, in English language, in Botany and even in the medical sciences as can be ascertained from the following authorities. Sutra. Faz TA RETE 74 gaifa polisiana The stalk, the pulp and the skin (of a fruit) have one life.' English. Flesh, Soft pulpy substance of fruit. '5 Botany. Fleshy part of a fruit. Medical Science ung pitci Tas FE HTH Haftastali While describing the properties of a Bijora fruit the word Hih is used for the pulpy part of that fruit." In this way E3tfg31 H means 'the pulp of a fruit with many seeds.' Now let us further examine the meaning of macchaM vA bahu kaMTagaM which is used in the same sentence. In the sentence E3tfi Hidal, Here at Edeti, the word at is twice used. The word at, according to Apte, can be used in two ways, at = (1) as an alternative conjunction meaning or, and, also. (2) as a figurative attribute equivalent to as meaning Like? The following examples respectively show that at is used in both the above senses in Jaina scriptures.

Page #199
194 : sramana, Vol 58, No. 2-3/April-September 2007 (1) se bhikkhU vA bhikkhUNi vA se jjaM puNa jANejjA / Oh monk or nun, again know by this. 18 nAhaM rame pakkhiNi pajjare vA Like a bird shut up in a cage which does not feel happy." The said sentence as afu T, Hai au 250C TI if arranged in syntactical order will run as follows: - macchaM vA bahu kaMTagaM vA bahuaTThiyaM HA (UT STEWT) and which means (Do not accept) the soft pulp of a fruit containing many seeds or anything hard like the fish bone. Thus taking the first af as a particle showing comparison and the second at as a conjunction and making no change in the meaning of Fees and Od, we can derive from this sentence a meaning quite consistent with the fundamental principle of Jainism viz., 'Ahimsa'. It can be seen from the above statement that the above phrase refers to vegetarian food only and not to fish or meat-eating as is thought by the critics. In the remaining part of the above quotation af is used at some places and at others it is omitted. It is, therefore, more befitting to translate that part also by way supplying the ellipsis. In this sentence at is used in its two different meanings in close proximity and this practice is not infrequent in the scriptures. evaM bahuhiM kayapuvvaM, bhogatthAe je'bhiyaavtraa| dAse miiva pese vA, pasubhUteva se Na vA kei|| One, who is blind in love of a woman and who for the satisfaction of one's passions, does all the sinful actions, is like a slave, a deer, a menial, a dumb driven creature or the humblest of the humble. Our contention is not about the use of the words, but the meanings or interpretation of the words used. It is only the etymology and syntactical rules, as well as the common practice or usage in language and last but not the least the context, which help us to arrive at the correct interpretation of a word.

Page #200
Jainism and Meat-Eating : 195 The following few explanations will help a great deal in interpreting and understanding the texts of the quotation under discussion. (1) A host when offering food to a monk uses the words i and 408 and the author of the text in permitting a food does not use the same words maMsa and maccha, but their forms maMsagaM and macchagaM. What should be the motive in using this ending" It is used to impart to it the idea of a simile, meaning thereby something similar to flesh or fish but not flesh or fish itself. (2) The practice of giving the illustration of hy must have been frequently resorted to by writers in those days, as it is evident from the following - Patanjali in his Mahabhasya and Vacaspati Misra in his Tatparya Mimamsa make use of this illustration as follows : kazcit mAMsAthIM matsyAn sazakalAn sakaNTakAn Aharati nAntarIyakatvAt sa yAvadAdeyaM tAvadAdAya zakalakaNTakAni utsRjti|| tasmAnmAsArthIva kaNTakAn uddhRtya mAMsamaznatrAnartha kaNTakajanyamApnotItyevaM prekSAvAn duHkhamuddhRtyendriyAdisAtaM sukhaM bhokssyte.||2 A meat-eater brings fish with its scales and thorns as they are inseparable, but he eats only the flesh, the eatable part and throws off the scales and the thorns, the uneatable hard stuff. 3. Following are some of the many examples of vegetarian food which are acceptable to the Jaina monks, and which answer to the properties as described in the text by the author e.g. (1) Cooked vegetables of*ak, TET, PINIGT, qual, etc. (2) Pickles of jer, dates and mangoes. (3) Small pieces of sugar cane. *ar = Zizypghus Jujuba, TC = Cordia-Latifolia, girigt = Trapa bispinosa, qual = Moringa Pterigo-sperma.

Page #201
196 : Sramana, Vol 58, No. 2-3/April-September 2007 (4) Slice of a mango or any such fruit with skin but. without seed. (5) A piece of cocoanut with its shell attached to it. Some of these contain seeds or uneatable hard parts and others have skin or hard shell. (4) The author in the same quotation lays particular stress regarding the place where, the manner in which and the scrupulous care with which the seeds and the uneatable parts should be put away, so that even the humblest of the sensible life may not be hurt. It is quite incomprehensible and unbelievable, therefore, that the same author in the same quotation may allow a monk to accept as alms fish and fleshy food which unequivocally implies the killing of more useful lives. dazavaikAlika sUtra (Dasavikalika- sutra) bahuaTThiyaM puggalaM, aNimisaM vA bahukaMTayaM / atthiyaM tiMduaM billaM, ucchukhaMDaM va siMvaliM // 73 // appe siyA bhoyaNajAe, bahuujjhiyadhammie / diMtiaM paDiAikkhe, na me kappai tArisaM // 74||23 These verses belong to Dasavaikalika Sutra and its subject matter is nothing but a re-echo of the precepts given in the Acaranga and hence these also admit of the meanings given above. The words bahuaTThiyaM and bahukaMTayaM used in Dasavaikalika are the same as those used in the Acaraniga, but the word aNimiSa (saM0 aNimisa (saM0 animiSa = a creature without twinkling of eyes i.e. a fish) is a synonym of maccha and the word puggalaM is another Prakrit form of poggalaM. The word is used in the quotation of the Acaranga as a synonym of Ia, and hence 23 in this quotation, too, can be, unhesitatingly interpreted as 'a soft pulp of a fruit'. Taking it into this light the first line of the verse favours the interpretation of the soft pulpy part of the fruit containing many seeds and uneatable hard stuff like a fish; and in the second line of

Page #202
Jainism and Meat-Eating : 197 the same verse the author gives for the sake of clarification the names of such fruits viz, atthiyaM, tinduaM, billaM, ucchRkhaMDaM and sibaliM. All these fruits contain the soft pulp and seeds or uneatable hard stuff. In spite of such a simple and straightforward meaning and the instances of fruits, given in support of the above meaning in the same verse and the preceding and the following verses of the same chapter dealing with vegetarian food, if a critic tries to misinterpret it into fish and meat food, it can only be attributed to his want of knowledge of the subject or his ignorance of the language. Some of the Jain Acaryas in their commentaries have taken bahuaTThiyaM, bahukaMTagaM, macchaM and aNimisaM to be certain kinds of vegetable and have commented the word "bhocA' as 'used for external purposes' but apart from that, in this article the meanings of the same words have been given quite differently on the authority of dictionaries and their various uses in different places. bhagavatI sUtra (Bhagavati-sutra) The following is the text in connection with the medicinal use by Lord Mahavira of a certain preparation when he was suffering from bilious fever and profuse discharge of blood in stool. "tattha NaM revatIe gAhAvatiNIe mama aTThAe duve kavoyasarIrA uvakkhaDiyA tehiM no aTTho, atthi se ane pAriyAsie majjArakaDae kukkuDamaMsae tamAharAdi eeNaM attttho''||24 Abhayadeva Suri, one of the renowned and learned Jaina, Acaryas, who has written commentaries on the nine (main or principal Sutras) gives his comments as follows in respect of the above quotation. "tato gaccha x x x x madartha dve kUSmANDaphalazarIre upaskRte, na ca tAbhyAM prayojanaM, tathA'nyadasti tadgRhe parivAsitaM mArjArAbhidhAnasya vAyAnivRttikArakaM kukkuTamAMsakaM bIjapUraka-kaTAmahamityarthaH, tadAhara, tena na: prayojanamiti''25

Page #203
198 : sramana, Vol 58, No. 2-3/April-September 2007 The English version of this stanza is "you go to Mendhika where a certain mistress named Revati has cooked two pumpkins into a certain preparation for my use. I cannot make use of that. However she has got the pulp of 'Bijora' fruit which is used as a medicine for the disease of 'Marjara Vayu'. Go and get that for my use." There are three disputable words in the above quotation. kavoya, majjAra and kukkuDamaMsae. These words are used in connection which medicinal purpose and their meanings should, therefore, be determined with the aid of dictionaries of medical words and as these dictionaries are mostly written in Sanskrit, we should also try to know their Sanskrit equivalents. kavoya = saM0 kapota. kukkuDa = saM0 kukkuTa. majjAra = saM0 mArjAra. = HA. 04410= 1. A fruit named 4x4a.26 2. 964105461 - white pumpkin. The commentator has preferred the latter meaning because the colour of the white pumpkin is similar to that of 417 i.e. pigeon and it has been common practice with the writers to use the same word for an animal or a vegetable if the external appearance, properties or other qualities of both are almost similar, e.g. HRLIGT= 1. Eggs of a fish. 2. Sugar (because its external appearance and the size of its crystals are similar to those of the eggs of a fish). 3G CHUY= 1. Ears of a mouse. 2. A vegetable whose leaves resemble the ears of a mouse shape. HGo, opet, force, 95 and many more can be cited in support of the above practice.

Page #204
Jainism and Meat-Eating : 199 So - the commentator is right in taking kapota as kUSmANDaphala and that is the interpretation compatible with the words ga and HUR. duve kavoyasarIrA = Two white pumpkin fruits. = (1) kind of a vegetable and it is used in that sense in the Sutras also i.e. (a) vatthulaporagamajjArapoi vallIyapolakkA. " 27 vatthulacoragamajjArapoicilliyA Bhagavati Sutra, Sataka 21". 2. A plant named 'Ratna Chitraka'. (Raja Nighantu). 3. A cat. 4. White pumpkin or gourd.29 5. A kind of disease. majjArakaDae = saM0 mArjArakRta prepared or made from a vegetable named Marjara or treated with Marjara. But is found nowhere to have been used in the sense of killed in Ardha-Magadhi as interpreted by the critics. h. 1. A vegetable having leaves with four petals." 2. Fruit of Mef tree. 28 - 3. mAtuluGga = Bijora fruit soft pulp of a fruit (as aforesaid in this article). kukkuDamaMsae = soft pulp of Bijora fruit. The reason for not adopting the first two meanings is evident as those vegetables have no medicinal use in such illness, but = Bijora fruit pulp is used as a medicine for such a disease is therefore appropriate. Let us further see as to why he is interpreted as Bijora (Citron). The feminine form of kukkuTa is kukkuTI and madhu kukkuTI or madhu kukkuTikA is derived from kukkuTI. If the adjectival prefix madhu be omitted kukkuTa, kukkuTI and kukkuTikA become synonymous. = 30 Citron.

Page #205
200 : Sramana, Vol 58, No. 2-3/April-September 2007 Now Yagnet and Helgafe T = Birjora= Citron (VaidyakaSabda-Sindhu, Raja Vailabha, page 708.) and go godt also mean Bijora and, therefore, the commentator has adopted that meaning. When the synonymous words used in connection with the animal life are used in respect of vegetable life, they bear the same meaning e.g. Syn. Words. Animal life Vegetable life kumArI & kanyA. and unmarried girl aloe plant & faida. a rouge, a cheat Dhatura plant groene, godonci, & grofat cock or hen Citron fruit We have taken the disputable words as meaning vegetable plants and fruits on the authority of medical dictionaries, moreover they were useful because of their medicinal properties to cure the disease from which Lord Mahavira was suffering. Even a scholarly commentator like Abhayadeva-Suri has understood the sentence to mean vegetable things, what objection can there be on our part to accept those interpretations? A great saint like Manu says "ArSa saMdadhIta, na tu vighaTayeta" that the words of great men should be carried on with a constructive bent of mind rather than destructive one. Accordingly we should also give interpretation which may maintain the fundamental principle of Jainism viz., Ahimsa. Following are some additional arguments to support why the interpretations referring to animal life are not applicable in this case. (1) Medical science does not advocate anywhere the use of animal flesh for the cure of such a disease. (2) It is not only impossible but incredible that a person like Lord Mahavira, who raised hue and cry against animal killing would behave in manner detrimental to the most beloved principle of his life, and it is equally incredible that he himself would resort to meateating against his preaching to his followers that meat-eating is leading to hell.

Page #206
Jainism and Meat-Eating : 201 (3) Revati, a wise and discreet woman was a wife of a rich man and a followers of Lord Mahavira. She gave this medicinal food as alms for Lord Mahavira and it is mentioned in Sastras that this act of hers raised her to the position of Devagati and an exalted place among the Tirthamkaras of the cycle to come. It is appealing to the common sense to believe that a woman of this type would cook stale meat, keep it overnight, give it as alms for the Lord and for all that she would attain to the eminent position mentioned above? In this was I have attempted to give literally and logically clear explanations, in keeping with the scriptural spirit, of the disputable portions in Jaina Sastras which have given rise to frequent discussions and controversies. Now I shall try to give the proofs on the authority of scriptures that Jainism strictly forbids meat-eating & drinking. 1. The following verse occurs in the Dasavaikalika Sutra11 "amajjamaMsAsi amaccharIA, abhikkhaNaM nivigaI gayA a" The writer says here that not only does a monk completely abstain from drinking and meat-eating nor feel jealous to see the happiness of others but unnecessarily and without sufficient reasons to do so, he does not very often use for his personal comforts foods like milk, curds. ghee etc. which stimulate the passions. In the same way at certain places in Suyagadanga, Prasnavyakarana and Dasavaikalika Sutras the monks are addressed as 'amajajAmaMsAsiNo' meaning one who abstains from drinking and meat-eating. How could this be justified if a monk were allowed to behave otherwise? (2) It has been mentioned in Sastras more often than that: (1) undertakings on extensive scale, (2) attachment for worldly things, (3) killing of animals & (4) meat-eating drag a man to the lower world.

Page #207
202 : sramana, Vol 58, No. 2-3/April-September 2007 cauhiM ThANehiM jIvA NeraiyattAe kammaM pakareMti taM jahA (8) HERH410 (3) HETTEYTT (3) fafc4aeui (8) SFUMIERU132 (3) Out of the 12 Precepts () in regard to the conduct of a Sravaka, the 7th enumerates the daily necessaries of his life and occupation. No mentions has been made in this about meat, eggs, wine etc. This goes to prove that Sravakas, too, abstained from these things. This statement is further confirmed by the fact narrated in Upasakadasanga Sutra about the vows taken by Ananda Sravaka in the presence of Lord Mahavira. In the same precept there are certain observances (Saar) prescribed. appoliya-osahi-bhakkhaNayAe, duppeliya-osahi-bhakkhaNayAe. (A Sravaka should not take corn-food half cooked or badly cooked). The word 'afs' in this connotes the corn such as Bajari, Juwar and the like." This further confirms our notion that the Sravakas were corn-eaters and not meat-eaters. Is it possible, therefore, that the religious sect who are corn-eaters themselves, may have amongst them the Supreme Soul and monks who may be meat-eaters? 4. The first sermon delivered by every Tirthamkara after the attainment of Kevalajnana runs as follows :- "The Tirtharkaras of the past, the present and the future all invariably say, "Keep away from killing 04107, 48471, siis and data (any and everything coming under the category of a life) and forbid and act of domination over a life, of causing life mental or physical torment or of causing to sever body and soul etc. 44" It is equally impossible that such Tirthankaras would ever resort to meat-eating themselves or would suffer their followers to be meat-eaters. Other arguments of the Critics (1) One of the arguments proffered in support of their statement is that in those days the Brahmins used to offer sacrifices of animals at the altars, the people at large used to offer the lives of animals for

Page #208
Jainism and Meat-Eating : 203 the propitiation of their deities, meat used to be publicly sold in the market, and vegetable food was not easily obtainable. On such grounds the critics draw their imaginary conclusion that the monks who had to live on alms used to accept meat-food." Let us go deep into the propriety of this argument. The animal sacrifices offered were from a religious standpoint and not with a view to their use as food. In the present days vegetable food and nuts are offered as sacrifice to gods and goddesses and it is then distributed among the inmates of the house and others as a sort of Thilc. In those days the animals sacrifice used to be distributed in the same way. For feeding the Yajnacarya, his assistants and other participants, however, delicious preparations of rice, other corns and vegetables, which were in abundance, were used. 36 This supports our view that all the people in those days were not meat-eaters only because vegetable foods was also available in abundance. Even in our times we see that in the countries where meateating is in vogue on a wider scale, there are men, who live only on vegetable food. So the existence of religiously vegetarian monks in the old days is not inconceivable. In an agricultural country like India, the harvest of corn was not only abundant, but was sold cheap also, as no transportation or exportation was necessary in those days. It is unimaginable, therefore, that the people would ever think of using in daily life animal food only, which evidently involved the killing of animals-animals which are the backbone of their agricultural activities, and did not make use of vegetarian food at all, - circumstance which made it impossible for the monks, too, to get vegetarian food. I may also make it clear that the monks, having got to maintain themselves by alms were allowed to accept acceptable alms from the

Page #209
Sramana, Vol 58, No. 2-3/April-September 2007 richest to the poorest door, and so they had no difficulty in getting the vegetarian food. 204 : In this way detailed explanations have been given of the disputable passages and it has been proved on good authority that those passages referred to vegetable food only, that is, no trace has been found in the Jaina Agamas to make us doubt that meat-eating was common among the Jaina monks and the Jaina sect of old, nor has it ever been known that meat-eating has been resorted to by any one of the many sects of Jains or any serious and sincere follower of Jainism in these days. This proves beyond doubt that meat-eating was not at all prevalent among the Jains of old and is not so in these days too. Still if a researcher will be able to prove otherwise on the strength of his indisputable research, the question will certainly engage the attention of all for due consideration on that. It is, therefore, as futile as it is unnecessary to grope in the dark to find out a thing which does not exist at all. My last request is that interpretations suggested by me of the disputable passages and the reasonings and arguments given in support thereof, may be well thought over and their propriety or appropriateness may be considered from the various standpoints, of usage in language, grammar, their context with reference to allied passages in the Sutras etc. In the end I bring this chapter to a close with a request to the interested readers and critics to overlook and draw my attention to the draw my attention to the drawbacks as no one can claim to be perfect and infallible. References: 1. Suagado, Jaina Vishva Bharati, Ladnun, 1984-1/85 2. Acaranga Sutra by Prof. Ravji Devraj, page 131.

Page #210
Jainism and Meat-Eating : 205 3. Ibid, Page 134-135. 4. Derivatives of aTThi & aTThia aTTi Case Singular Plural prathamA. aTThi aTThINi, aTThII, aTThIi~. dvitIya. " tRtIyA. aTThiNA aTThIhi, aTThIhiM, aTThIhi~, aTThia Case Singular Plural prathamA. aTThiaM. aTThiANi, aTThiAI, aTThiAi~ dvitIyA. " " " tRtIyA aTThieNa, aTTieNaM, aTThiehiM, aTThiehi~, aTThiehri 5. Apte's Sanskrit-Eng. Dictionary, page 103, Jainagama Sabda - Sangraha, page 36. 6. Bhagavati Sutra, s. 2, Cha. VI 7. Jnatadharmakatha, Adhyayana Ist. 8. Thananga sutta- 3rd thana 9. Jivajivabhigama Sutra, page 45. 10. Acaranga Sutra, 630 11. Acaranga Sutra, 599. 12. Dasavaikalika Sutra, Adhyayana Veh, gatha 84. 13. Apte's Sanskrit English Dictionary, page 753 ____Paia-Sadda-Mahannavo, page 824 & 1274. 14 Pannvana Sutta, Chapter on Vegetation, gatha 12th 15. English Dictionary by S. Ogilvie, page 292 16. Susruta Samhita, page 327 17. Apte's Sanskrit English Dictionary, page 839. Jain-agama Sabda Samgraha, p. 680 Amarakosa, sloka 248, page 288

Page #211
206 : sramana, Vol 58, No. 2-3/April-September 2007 18. Acararga Sutra-1/630 19. Uttaradhyayana Sutra, Adhyayana 14", gatha 41. 20. Suyagalanga Sutta, 4/2/ 18th 21. Panini, Mahabhasya 4-1-92. 22. Tatparya-mimamsa 4-1-54. 23. Dasavaikalika Sutra, Adhyayana 5th, gatha 73- 74. 24. Apte's Sanskrit English Dictionary, page 29 Paia-Sadda-Mahannavo- page 40. 25. Bhagvati Sutra, s. 15, page 686. 26. Thananga, Sutra 691, page 456-457. 27. Susruta Samhita, page 333, Chapter on fruit. 28. Pannavna Sutta, Chapter on trees. 29. Vaidyaka Sabda Sindhu, Page. 889. 30. Ibid, p. 259. 31. Dasasrutaskandha- Culika 2n, gatha 7'h. 32. Thananga, Bhagavati, Uvavaia and Uttaradhyayana. 33. Jaina agama Sabda Sangraha, p. 218. 34. Acaranga Sutra, Adhyayana 4". 35. Bhagavana Buddha, p. 107. 36. Uttaradhyayana Sutra, Adhyayana 124.

Page #212
Sramana, Vol. 58, No. 2-3 April-September 2007 Towards World Peace on the Wheels of 'Anekantavada and Syadvada' * Dr. Jaya Singh' The first World Peace Forum, held in Vancouver from June 23 to 28, 2006, expressed utmost regard for the ideal of peace without borders( world peace). It also voiced serious concerns towards the fact of illegal wars and occupations, erosion of civil liberties as also racism, global warming, renewed nuclear threats, the state of human rights in our world, poverty, disease, economic inequality and homelessness. At the end of an intensive and extensive round of purposeful and focused deliberations, the "Vancouver World Peace Forum concluded that a world without war is achievable. To that end we will heed the voice of civil society, and: "We will build a just peace based on social justice, human and democratic rights, and economic equality. "We will educate our children and youth to cultivate a culture of peace. "We will recognize the needs and aspirations of all indigenous peoples. "We will respect the dignity of difference. "We will ensure the leading role of women and youth as peacemakers. "We will declare war as a crime against humanity and demand an end to war. "We will insist on the protection of the environment. General Fellow, Centre for Philosophy, School of Social Sciences, Jawaharlal Nehru University, Delhi-110067

Page #213
208 : sramana, Vol 58, No. 2-3/April-September 2007 "We will work to eliminate nuclear and other weapons of mass destruction and terror."' We thus find that modern man stands in dire need of a philosophy of life that is built upon the foundations of and is conducive to world peace. Indian philosophy, with it's eternal ideal of 'vasudhaiva kutumbakam', is therefore, the obvious need of the hour, the urgently required panacea to the ills of the modern society, the key to a balanced and purposeful development. For long, our sages have nourished the minds and hearts of millions with eternal concepts such as dharma, karma, yajna, ahimsa, sarvodaya, advaita, visistadvaita, moksa, purusartha, samadhi etc. Jainism, one of the Heterodox systems of Indian philosophy has an important place in Indian philosophy. Nonviolence in ethics, non-absolutism (Anekantavada) in thought, qualified assertions (Syadvada) in speech and non-possessiveness (Aparigraha) in society, are four pillars on which the whole Jaina philosophy is resting. 'Anekantavada and Syadvada', like above mentioned ahimsa, sarvodaya, etc. are the two gems of Jainism which if rightly implemented in all walks of life and Nation can be proved harbingers of peace - individual as well as social. The present paper endeavors to explicate the Jaina philosophy of 'Anekantavada and Syadvada' and explore their 'indispensability' towards attaining the coveted ideal of 'world peace'. A careful analysis reveals that an in-depth approach towards the topic under consideration needs to be based upon two strong pillars. The first is the complete understanding of this doctrine of realistic and relativistic pluralism and the second is a proper analysis of the contemporary challenges to world peace and security. The Jaina metaphysics or the theory of reality believes in the independent existence of innumerable material atoms (matter or pudgala) and innumerable individual souls (jivas). Further, it says that each atom as also each soul has infinite characteristics of

Page #214
Towards World Peace on the Wheels of 'Anekantavada... : 209 it's own. The term substance or dravya is used for the thing that possesses varying characteristics viz. attributes and modes. The attributes are the permanent and inseparable qualities of a substance whereas the modes are the changing and accidental qualities of a substance. Now, in keeping with this doctrine of the many-ness of reality or Anekantavada, Jaina philosophers define Reality as unityand-difference or difference-and-unity. If we look at a substance from the point of view of substance, it is factual, enduring and one whereas if we view it from the point of view of modes, it is illusory, impermanent and many. To commit to any one-sided and conditional observation and analysis as the absolute is to commit the fallacy of one-sidedness or Ekantavada. Jaina philosophy takes into account the fact of the many-ness of reality and hence does not fall prey to the narrow perspective resulting from a partial or one-sided view. The logical and epistemological side of the Jaina concept of reality (the metaphysical side of which is the doctrine of Anekantavada) is Syadvada or the doctrine of relativity of knowledge. The doctrine explains that, since reality is infinitely complex and thus indeterminable by ordinary mortal means, human judgments are necessarily relative, conditional as also restricted. Thus word 'Syat' denoting the relativeness and doubtlessness must precede all our judgments. Different views, beliefs, judgments and the like expressions of human mind are all made from different standpoints. Confirmation assumes repudiation and repudiation assumes confirmation. The infinitely complex reality is real as also unreal, enduring as also illusory, universal as also particular, one as also many3. With regard to the above, the Jains talk of three kinds of judgments. The first of these is a case where a person commits a partial truth for the absolute truth and persists in his claim. The second is the situation where a person makes a partially true statement with no reference to the absolute or relative nature of his utterance or belief. The third condition is that whence a person states something

Page #215
210 : sramana, Vol 58, No. 2-3/April-September 2007 with full knowledge and acknowledgment of the relative, restricted and conditional nature of his conclusion. The Jaina philosophers give the respective names of durniti or bad judgment, naya or judgment (the relative and restricted knowledge of one of the infinite aspects of a thing and the judgment based on this is called naya and pramana (validity of knowledge) to these three kinds of judgments. They further point out that a 'naya' must be preceded by 'Syat' in order to become a pramana. All things exist from the point of view of their own substance, form, space and time and are non-existent with regard to another substance, form, space and time. Jainism prescribes the need to have an understanding of the seven steps of the Jaina doctrine of Syadvada called as Saptabhangi (seven-fold predications) viz.: 1. Syadasti (relatively, a thing is real). Example: From the point of view of substance the soul is real (permanent). 2. Syannasti (relatively, a thing is not real) Example: From the point of view of modes the soul is notreal (impermanent). 3. Syadasti-nasti (relatively, a thing is real as also not real) Example: From the point of view of substance the soul is real and from the point of view of modes it is not-real. 4. Syad-avaktavyam (relatively, a thing is indescribable) Example: Assertion about a thing from the point of view of substance and modes both simultaneously, is indescribable. 5. Syadasti ca avaktavyam (relatively, a thing is real as also indescribable) 6. Syannasti ca avaktavyam ( relatively, a thing is unreal as also indescribable)

Page #216
Towards World Peace on the Wheels of 'Anekantavada... : 211 7. Syadasti ca nasti ca avaktavyam ( relatively, a thing is real, unreal as well as indescribable) Thus viewed from the point of view of one's own substance, form, time as also space a thing is real as also existent. Viewed from the point of view of other substance, form, time and space a thing is unreal and non-existent." Viewed from varying perspectives, a thing is real as also unreal. A thing is indescribable for it admits of different interpretations from different standpoints simultaneously. The last three predications are the combination of above four predications. The Vedantins, who believe that reality is unchanging and differenceless, and the Buddhists, who regard reality as changing, are both right - though each from his own perspective. Also, neither complete destruction nor absolute origination is possible for what is cannot be turned into nothing and what does not exist cannot be made to exist. The stuff or the dravya of which the things are made continues whereas the forms, modes or paryaya undergo origination and decay. Thus, neither absolute permanence nor absolute impermanence is the truth. The truth lies in permanence-cumimpermanence, existence-and-nonexistence. Everything is real from the standpoint of it's own qualities and unreal from the standpoint of an alien nature or set of qualities. A soul is eternal from the standpoint of a substance and non-eternal from the standpoint of modes. Judgements may be neither purely affirmative nor purely negative. In effect, they may be both (at the same time) provided the thing-- under consideration is viewed, on the one hand, from the point of view of it's own substance, nature etc. and, on the other, from the point of view of another substance, nature etc. The fourth step of Syavada presupposes the distinction between 'absolute and relative'. It admits only of relatively indescribable nature of things and does not talk of objects as absolutely indescribable. Thus, the Jains believe that the thing which is absolutely indescribable

Page #217
212 : Sramana, Vol 58, No. 2-3/April-September 2007 is meaningless and unreal and is recalcitrant to any kind of judgement about it. That which is only relatively indescribable, on the other hand, is neither unreal nor meaningless and hence admits of the possibility of judgements. The last three steps, as mentioned earlier, are the combination of the first four and hence, now, easier to understand. II A look into some of the major world events seems pertinent before one can correctly visualize the modern-day threats to peace. Terrorism, today, is breaking the globe into pieces: the terror attacks on London and Glasgow have reiterated that we cannot take peace for granted. Mumbai has just faced the first anniversary of that terrible day on July 11 last year when it's trains and commuters traveling home to their families were blown apart by seven bombs, planted in crowded compartments by nameless men." 'Amid growing struggle.....two car bombings on Monday rocked the Iraqi city, killing 85 people and injuring 180." There are a number of instances where the minorities are subjected to varying forms of injustices, the have-nots are dominated and side-lined by the affluent class, the upper castes predominate the positions of eminence and there is violence and bloodshed perpetrated by the adherents of a particular creed or system of beliefs. Disputes, disbeliefs, differences of opinion lead to heinous crimes such as rape, robbery and even murder. The basic unit of the society i.e., the family is crumbling under different kinds of pressures. There is a clash of opinions and rift between the older and younger generation. The children are feeling the pressure of parental desire as also lack of understanding and falling prey to evils such as drugs, terrorism, suicidal attempts and murders. They are even vulnerable to depression and other neurological problems.

Page #218
Towards World Peace on the Wheels of 'Anekantavada... 1: 213 An informed analysis of these and the like calamities of our era reveals that it is the perception of one's own individual, caste, religious, social, economic, political and cultural ways, thinking and values alone as correct or superior that leads to the related (i.e. consequential) decay, degeneration and disasters. The inability to understand and give respect to the 'total picture' is the root cause of these contemporary dangers to world peace. In this regard, I would like to quote a passage (that aims at explaining this very need of looking at the 'whole') from The Complete Works of Swami Vivekananda: "A frog lived in a well. It had lived there for a long time. It was born there and brought up there, and yet was a little, small frog. Of course the evolutionists were not there then to tell us whether the frog lost its eyes or not, but, for our story's sake, we must take it for granted that it had its eyes, and that it every day cleansed the water of all the worms and bacilli that lived in it with an energy that would do credit to our modern bacteriologists. In this way it went on and became a little sleek and fat. Well, one day another frog that lived in the sea came and fell into the well. "Where are you from?" "I am from the sea." "The sea! How big is that? Is it as big as my well?" and he took a leap from one side of the well to the other. "My friend," said the frog of the sea, "how do you compare the sea with your little well?" Then the frog took another leap and asked, "Is your sea so big?" "What nonsense you speak, to compare the sea with your well!" "Well, then," said the frog of the well, "nothing can be bigger than my well; there can be nothing bigger than this; this fellow is a liar, so turn him out."

Page #219
214 : sramana, Vol 58, No. 2-3/April-September 2007 That has been the difficulty all the while. "I am a Hindu". I am sitting in my own little well and thinking that the "whole world is my little well. The Christian sits in his little well and thinks the whole world is his well. The Mohammedan sits in his little well and thinks that is the whole world."* It is thus very important for us to understand that it is the feelings that are the culprit. The values need to be questioned. The wisdom is lacking. We need integrated personalities. We need beliefs, decisions and actions that are made, after much thinking and analysis, in due awareness of the fact of their being limited to a particular standpoint of consideration. The significance of mature thinking is well brought out by Sri Aurobindo in the following words: "Our first necessity..... is that the young of India should learn to think - to think on all subjects, to think independently fruitfully going to the heart of things, not stopped by their surface, free of pre-judgments, shearing sophism and prejudice asunder as with a sharp sword, smiting down obscurantism of all kind as with the macc of Bhima" To be precise, we need to gain in wisdom by looking at the complete picture and being conscious of our mortal and practical limitations. III In a world where the seed of all forms of sorrows and violence lies in partial, adamant, selfish, restricted and misguided thoughts and actions, it is the understanding and imbibing of the wisdom inherent in the Jaina doctrines of Anekantvada and Syadvada that can be one of the rare and much coveted wheel of humanity towards the ideal of world peace. These two jewels of Jaina wisdom whisper to the ears of the suffering humanity : 'All beliefs and judgments are based upon a particular perception of reality and hence can never claim absolute truth or existence.'

Page #220
Towards World Peace on the Wheels of 'Anekantavada... : 215 They teach us to understand the limitations of our thoughts and hence impart the value of respecting and accommodating others. The whole is larger than the sum total of all of the particulars. The fact of the limited and partial nature of mortal beliefs and judgments melts away all those hard feelings. One's ego, intolerance and violent attitude evaporates when he or she is able to appreciate and understand the differences in our world. Reality is infinite, complex and multi-faceted. It is in the understanding of this that the beauty of diversity is recognized. Human beings can know only a very small segment of 'that which is'. Hence, all of their( mankind's) creeds and actions have a relative validity. It is the knowledge of this truth that fosters unity and takes us towards integration. The feeling of brotherhood is encouraged when we realize that an individual or a community is the result of it's own specific environment and, therefore, the differences are natural. It is, in fact, unwise to expect similar views and reactions from people under dissimilar circumstances. To take it further, it is in paying genuine heed to the differences that we rcach mature standpoints. It ( the divergent beliefs as also ways as expressed by others) aids in knowing and taking into consideration that of which we are unaware. To conclude, we can say that the world is a family. Anekantvada and Syadvada are the eternal guardians of the peace, prosperity and wisdom of the vast stretch of the mother earth. They teach us love. They tell us to respect the complex and infinite nature of the multi-faceted reality. They bless us with the wisdom of understanding the limitations of human senses. It is indeed on the wheels of these that man stands assured of attaining the eternal longing of soul-peace. In the end, I quote the following words from Masami Sayonji, Chairperson of the World Peace Prayer Society: "Peace on earth can only become a reality when all people rise above national boundaries, politics, religion and

Page #221
216 1: Sramana, Vol 58, No. 2-3/April-September 2007 ideologies. We need to celebrate our cultural diversities rather than using them as a reason for conflict. "There has already been too much suffering for the sake of ethnic and national interest and gain. It doesn't matter how much power and prosperity a nation achieves if its people are the victims of prejudice and internal conflict. "We believe that the future hinges on the capacity of each individual to embrace a commitment to universal love. We must begin to transcend the barriers which keep us from seeing ourselves as part of a global family. We have to start caring about what really happens to people. Our movement seeks to promote this compassionate spirit by helping people of all nations to experience their oneness. "As we move forward into the 21" century we encourage all of you to take a positive step toward universal understanding. Touch people with the message of love. Pray for the peace and happiness of people in all other lands and cultures. Make a commitment to world peace by honoring the earth, honoring its people, and celebrating the unity of the human spirit.' 110 References: 1. See http://www.worldpeaceforum.ca/ 2. Anantadharmatmakameva tattvam, Anyayogavyavacchedika, p..22 3. Anekamekatmakam, Ibid,, 25 4. Niyate gamyate arthaikadeso neneti nayah, Syadvadaratnakara, P. 8 5. Svarupa-dravya-ksetra-kala-bhavaih sattvam, pararupadravya-ksetra-kala-bhavais tvasattvam, Syadvadamanjari, p.176-7

Page #222
Towards World Peace on the Wheels of 'Anekantavada... : 217 6. 7. The Times of India, Edit Page Mailbox, My Times My Voice, We cannot take peace for granted, p.16 8. See http://www.hindu.com/2007/07/17, Car bomb kills 85 in Iraqi city See'http://www.ramakrishnavivekananda.info/Vivekananda/ vol 1/vol_1_frame.htm', Complete Woks of Swami Vivekananda, Vol. I, Addresses at the Parliament of Religions, Why We Disagree. 9. Sri Aurobindo, Archives and Research, April 1981, p.1-6 10. See 'http://www.worldpeace.org/inspiration.html' *

Page #223
zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 pArzvanAtha vidyApITha ke prAGgaNa meM nibandha-pratiyogitA uddezya pArzvanAtha vidyApITha navayuvakoM ke bauddhika vikAsa evaM jaina dharma-darzana ke prati unakI jAgarUkatA ko banAye rakhane ke lie nibandha-pratiyogitA kA Ayojana vigata kaI varSoM se karatA A rahA hai| isa kar3I meM yaha pAMcavIM nibandha pratiyogitA hai| pArzvanAtha vidyApITha lambe samaya se yaha anubhava kara rahA thA ki logoM ko jaina dharma-darzana kI yathArtha jAnakArI honI cAhiye, kyoMki jaina darzana meM hI vizva darzana banane kI kSamatA hai| isa nibandha-pratiyogitA kA eka uddezya yaha bhI hai ki logoM meM paThana-pAThana evaM zodha ke prati ruci paidA kI jAya, jo vicAroM ke AdAna-pradAna ke mAdhyama se hI sambhava hai| kauna pratiyogI ho sakate haiM ? koI bhI vyakti cAhe vaha kisI bhI dharma, jAti, sampradAya kA ho yA kisI bhI umra kA ho isa pratiyogitA meM bhAga le sakatA hai| pArzvanAtha vidyApITha ke karmacAriyoM evaM unake nikaTa sambandhiyoM ke liye yaha pratiyogitA pratibandhita hai| viSaya 'anekAntavAda : siddhAnta aura vyavahAra' Ayuvarga ke AdhAra para nibandha ke lie nirdhArita pRSTha saMkhyA (1) 18 varSa taka - Dabala speza meM phulaskepa sAIja (8.5 414) meM TaMkita (Type) pUre pA~ca pej| (2) 18 varSa ke Upara - Dabala speza meM phulaskepa sAIja (8.5414) meM TaMkita (Type) pUre ATha pej| puraskAra nirNAyaka maNDala dvArA cayanita pratiyogI ko nimnAnusAra puraskAra deya hogA18 varSa taka ke pratiyogI ke liye : prathama puraskAra 2500 ru0 dvitIya puraskAra 1500 ru0 tRtIya puraskAra 1000 ru0

Page #224
pArzvanAtha vidyApITha ke prAGgaNa meM : 219 18 varSa ke Upara ke pratiyogI ke liyeH prathama puraskAra 2500 ru0 dvitIya puraskAra 1500 ru0 tRtIya puraskAra 1000 ru0 vijetA pratiyogiyoM ke nambara samAna hone kI sthiti meM puraskAra rAzi vibhAjita kara dI jaayegii| pratiyogitA kI bhASA nibandha hindI yA aMgrejI donoM bhASAoM meM ho sakate haiN| cayana kI prakriyA ke nirdhArita mAnadaNDa * nibandha kI gaNavattA, vicAra sampreSaNa kI spaSTatA evaM unakA samyak prstutiikrnn| nibandha meM apane kathana kA sapramANa prastutIkaraNa evaM Avazyaka sthaloM para mUla granthoM se sndrbh| * bhASA kA str| nibanya mUlyAMkana pratiyogitA meM prApta nibandhoM kA mUlyAMkana jaina dharma-darzana ke tIna labdhapratiSTha vidvAnoM dvArA kiyA jaayegaa| cayana-prakriyA * bheje gaye nibandha pArzvanAtha vidyApITha ko :28 pharavarI,2008 taka svIkRta hoNge| * samasta nibandhoM kI phoTo kaoNpI banAyI jAyegI tathA pratiyogiyoM ke umravarga ke AdhAra para unheM eka vizeSa koDa naM0 diyA jaayegaa| nibandhoM kI phoTo pratiyA~ (binA lekhaka ke nAma ke) jinameM koDa naM0 aMkita hogA pratyeka nirNAyaka ko bhejI jaayegii| nirNAyakoM dvArA aMkita nibandha prApta hone para unameM kramaza: prathama, dvitIya evaM tRtIya puraskAra ke lae cayanita pratiyogiyoM kI ghoSaNA kI jaayegii| vijetA pratiyogiyoM ke nibandhoM ko pArzvanAtha vidyApITha se prakAzita hone vAlI zodha-patrikA zramaNa ke san 2008 ke prathama aMka meM prakAzita kiyA jaayegaa| vijetA pratiyogI ko pArzvanAtha vidyApITha, vArANasI meM eka sAde samAroha ke antargata sammAnita kiyA jaayegaa| noTa : kRpayA nibandha ke sAtha apanI pAsaporTa sAija kA phoTo evaM hAIskUla sarTiphikeTa kI phoTo prati (Photocopy) avazya bhejeN| nibandha ke sAtha eka sAde kAgaja para apane pUre pate evaM phona nambara sahita apanI zaikSika yogyatA kA vivaraNa bhI bhejeN|

Page #225
370 : SHUT, aof 46, 31 P-3/3737-fucatarie pool Dr. S.P. Pandey delivers a Lecture at International Summer School for Jain Studies New Delhi, on 28th August 2007, Dr. S.P. Pandey, Asstt. Director, Parshwanath Vidyapeeth delivered a lecture on "Concept of Sila in Jainism" at the International Summer School for Jain Studies, New Delhi. It is worth mentioning here that International Summer School for Jaina Studies organizes classes for foreign students and scholars every year since 2005 in order to promote the Jaina Studies in foreign countries. This program has been a great success. More than thirty scholars including Sarah Hadmack, Manao, Hawaii, Mr. Chuck etc. belonging to different group attended the course. The whole credit of the success of the program goes to Mr. Shugan C. Jain, Hon. Director of the ISSJS. The students and faculty member of ISSJS had visited Parshwanath Vidyapeeth in June 2007 and appreciated the academic activities of the Institute.

Page #226
jaina jagat bihAra ke + 2 starIya (kakSA XI - XII) navIna pAThyakrama meM prAkRta sammilita bihAra meM iMTara ke vartamAna pAThyakrama evaM sI0bI0esa0 I0 ke vartamAna pAThyakrama ke AdhAra para nimnAMkita viSayoM kI par3hAI + 2 starIya zaikSika saMsthAnoM meM karane kA nirNaya mAnava saMsAdhana vikAsa vibhAga, bihAra dvArA liyA gayA hai (i) bhASA samUha 1. hindI 4. saMskRta 7. magahI . bhojapurI 10. 2. urdU 5. bAMglA 8. arabI 11. pAli 3. 6. 9. 12. prAkRta ukta bhASAoM meM se pratyeka vidyArthI ko 11vIM evaM 12vIM kakSA meM anivAryataH do bhASAe~ par3hanI hoNgii| yadi koI vidyArthI cAhe to ukta bhASA samUha meM se koI tIsarI bhASA bhI le sakatA hai| lekina yaha tIsarI bhASA usake aicchika viSaya kI sUcI meM rhegii| bhASA samUha ke ukta viSayoM ke pAThyakrama sabhI par3hanevAle vidyArthiyoM ke lie eka jaise hoNge| jJAtavya hai ki pUrva meM rAjya meM vijJAna, kalA evaM vANijya ke lie alaga-alaga par3hAI hotI thI, ataH bhASAoM ke pAThyakrama bhI alaga-alaga hote the| isa vyavasthA ko satra julAI, 2007 se samApta kiyA jA rahA hai / (ii) vaikalpika viSaya samUha zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 2. bhautika vijJAna 3. rasAyanazAstra 1. gaNita 4. jIva vijJAna 5. kampyUTara sAiMsa 6. itihAsa 7. rAjanItizAstra 8. bhUgola 10. samAjazAstra 11. manovijJAna 13. gRhavijJAna 14. saMgIta 16. ekAunTeMsI 19. yoga evaM zArIrika zikSA 17. iMTaranarazipa aMgrejI maithilI phArasI 9. arthazAstra 12. darzanazAstra 15. vijanesa sTaDIja 18. malTImiDiyA evaM baMda TeknolaoNjI ukta viSayoM meM se zikSArthI ko anivAryataH tIna viSayoM kA adhyayana karanA hogaa|

Page #227
222 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 isake atirikta zikSArthI cAheM to ukta viSaya (bhASA evaM vaikalpika) samUha meM se kisI eka viSaya ko aicchika viSaya ke rUpa meM par3ha sakate haiN| bihAra parIkSA borDa meM prAkRta-pAlI bhASA ko sammilita kiye jAne ke nepathya meM pro0 rAmajI rAya, adhyakSa snAtakottara prAkRta evaM jainazAstra vibhAga, vIra kuMvara siMha vizvavidyAlaya, ArA ke athaka parizrama ko najaraandAja nahIM kiyA jA sakatA hai| unake isa mahanIya kArya ke lie pArzvanAtha vidyApITha unake prati apanA AbhAra prakaTa karatA hai| ____ DaoN0 premasumana jaina rASTrapati puraskAra se sammAnita naI dillii| bhArata ke rASTrapati mahAmahima e.pI.je. abdula kalAma ne rAjasthAna ke jainavidyA manISI prophesara DaoN0 prema sumana jaina ko pAli-prAkRta sAhitya meM nipuNatA tathA zAstra meM pANDitya ke lie 21 maI 2007 ko rASTrapati bhavana meM Ayojita eka bhavya samAroha meM pramANa-patra evaM zAla pradAna kara sammAnita kiyaa| pro0 jaina ne vigata 35 varSoM se prAkRta bhASA evaM sAhitya ke pracAra-prasAra aura zikSaNa hetu darjanoM pustakeM likhI haiM aura lagabhaga 150 zodha-patra prakAzita kiye haiN| DaoN0 jaina mohanalAla sukhAr3iyA vizvavidyAlaya, udayapura meM prAkRta vibhAga ke AcArya evaM adhyakSa rahe haiN| saikar3oM vidyArthiyoM ko Apane prAkRta bhASA kI zikSA dI hai aura lagabhaga 20 zodha chAtroM ne Apase pI-eca0DI0 ke lie nirdezana prApta kiyA hai| pro0 jaina kA janma madhya-pradeza ke eka choTe se gA~va sihuMDI meM huA thA, kiMtu Apane kaTanI, vArANasI, vaizAlI aura bodhagayA meM zikSA prApta kara apane ko dezavyApI banA liyaa| bhArata ke prathama rASTrapati DaoN0 rAjendra prasAda ke isa kathana ne Apako prAkRta adhyayana ke lie prerita kiyA ki 'prAkRta bhASA ke adhyayana ke binA bhArata ke itihAsa kA jJAna adhUrA hai|' DaoN0 jaina ne prAkRta adhyayana dvArA deza kI saMskRti ke aneka pakSoM ko apane sAhitya dvArA ujAgara kiyA hai| ApakI 'kuvalayamAlAkahA kA sAMskRtika adhyayana' pustaka isa kSetra kI anupama kRti hai| ApakI 'prAkRta svayaM zikSaka' pustaka ne hajAroM logoM ko prAkRta sikhAyA hai| paramapUjya AcArya zrI vidyAnaMda jI mahArAja kI sat preraNA se Apane prAkRta zodhapatrikA 'prAkRtavidyA' kA sampAdana prAraMbha kiyA jo Aja bhI zrI kuMdakuMda bhAratI, prAkRta bhavana, naI dillI se prakAzita ho rahI hai| prAkRta bhAratI akAdamI, jayapura aura rASTrIya prAkRta adhyayana evaM saMzodhana saMsthAna zravaNabelagolA (karnATaka) Adi saMsthAoM se Apa usakI sthApanA kAla se jur3e rahe haiN| pro0 jaina ko prApta isa rASTrIya sammAna ke lie pArzvanAtha vidyApITha unako hArdika badhAI detA hai|

Page #228
jaina jagat : 223 bhogIlAla laheracanda bhAratIya saMskRti saMsthAna, dillI meM prAkRta bhASA evaM sAhitya ke 19 veM rASTrIya grISmakAlIna vidyAlaya udghATana samAroha tathA AcArya hemacandrasUri tRtIya vyAkhyAna sampanna dinAMka 13 maI 2007 / bhogIlAla laheracanda bhAratIya saMskRti saMsthAna, dillI meM 10 rAjyoM se adhyayanArtha 36 chAtra-chAtrAoM ne grISmakAlIna vidyAlaya meM bhAga liyaa| mukhya atithi DaoN0 sudhA gopAlakRSNan (nidezaka, rASTrIya pANDulipi mizana, naI dillI) ne saMsthAna dvArA calAye jA rahe isa pAThyakrama kI bhUri-bhUri prazaMsA kI / unhoMne kahA ki Aja samagra bhAratavarSa meM lagabhaga 50 pratizata jaina pANDulipiyAM prAkRta bhASA meM nibaddha haiN| ve saMsthAna meM adhyayanArtha Aye chAtra-chAtrAoM kA AhvAna kiyA ki Apa saba acchI taraha se par3hakara Age Akara prAkRta bhASA va sAhitya ko surakSita kareM jisase ki Ane vAlI pIr3hI pANDulipiyoM se lAbhAnvita ho ske| isa avasara para 'AcArya hemacandra smRti vyAkhyAnamAlA' kI tRtIya kar3I meM DaoN0 dayAnanda bhArgava (pUrva adhyakSa, darzana vibhAga, jodhapura vizvavidyAlaya, rAjasthAna) ne apane vidvattApUrNa vyAkhyAna meM anekAnta kI naI rIti se vizad vyAkhyA prastuta kii| DaoN0 jitendra bI0 zAha (nidezaka, lAlabhAI dalapata bhAI bhAratIya saMskRti vidyA maMdira, ahamadAbAda) ne kahA ki prAkRta bhASA meM bhAratIya saMskRti chipI huI hai| binA prAkRta jAne bhAratIya saMskRti kA samyak - jJAna nahIM ho sakatA / pUjya sAdhvI sunItAzrI jI mahArAja dvArA namokAra mahAmaMtra, zrImatI dIpazikhA jaina dvArA sarasvatI vaMdanA evaM mukhya atithi DaoN0 sudhA gopAlakRSNan, zrImAn narendra prakAza jaina, DaoN0 jitendra bI0 zAha, DaoN0 dayAnaMda bhArgava evaM saMsthAna ke adhyakSa zrI vinoda bhAI dalAla dvArA dIpa prajvalana se kAryakrama kA zubhAraMbha huaa| saMsthAna ke upAdhyakSa zrImAn narendra prakAza jaina ne vijayavallabha smAraka kA paricaya evaM saMsthAna kI gatividhiyoM para prakAza ddaalaa| zrI devena yazavaMta (koSAdhyakSa, bI0ela0 AI0 AI0, dillI) ne vyAkhyAnamAlA tathA vaktA kA paricaya diyaa| kAryakrama ke anta meM DaoN0 jayapAla vidyAzaMkara (pUrva nidezaka, bI0 ela0 AI0 AI0, dillI) ne dhanyavAda jJApana kiyaa| kAryakrama kA saMcAlana DaoN0 bAlAjI gaNorakara (kAryakArI nidezaka, bI0 ela0 AI0 AI0, dillI) ne kiyaa|

Page #229
224 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 'jaina zramaNiyoM kA bRhad itihAsa' grantha kA amRtasara meM lokArpaNa sthAnakavAsI zramaNasaMdhIya paramparA kI sAdhvI paMjAbapravartinI zrI kesaradevI jI mahArAja, zrI kauzalyAdevI jI mahArAja kI viduSI prajJAvaMta ziSyA sAdhvI vijayazrI jI 'AryA' dvArA likhita grantha kA lokArpaNa jainavidyA ke mUrdhanya vidvAn DaoN0 sAgaramala jaina (saMsthApaka va nidezaka, prAcya vidyApITha, zAjApura) ne kiyaa| sAta adhyAyoM meM vibhakta evaM 1100 pRSThoM meM pUrNatA ko prApta isa grantha meM prathama tIrthaMkara zrI RSabhadeva se lekara bhagavAna mahAvIra ke zAsana kI adyatana zramaNiyoM ke AdhyAtmika, sAmAjika, sAhityika evaM naitika yogadAnoM kA varNana hai| DaoN0 vijayazrIjI ma0sA0 ko graMtha kI prati samarpita karate hue pro0 sAgaramalajI jaina, zAjApura, sAtha meM khar3e haiM mAnavaratna bAbU rAmakumAra jI zramaNa zAla vAle ludhiyaanaa| sAdhvI zrI ke isa kArya para jaina vizvabhAratI saMsthAna, lADanUM ne unheM pI-eca0 DI0 kI upAdhi se vibhUSita kiyA hai| lokArpaNa ke isa avasara para amRtasara jaina samAja ke gaNamAnya vyakti upasthita the| DaoN0 zrImatI kRSNA jaina 'vAgartha' sammAna se sammAnita gvAliyara, 30 agasta, 2007 madhya pradeza saMskRta borDa bhopAla dvArA saMskRtotsava 2007 ke avasara para madhya pradeza ke 50 saMskRtajJoM ko vAgartha sammAna se sammAnita kiyA gyaa| gvAliyara ke mahArAnI lakSmIbAI zAsakIya utkRSTa mahAvidyAlaya kI saMskRta prAdhyApikA DaoN0 kRSNA jaina ko bhI pradeza ke mahAmahima rAjyapAla DaoN0 balarAma jAkhar3a ne TI0TI0TI0AI0 sabhAgAra, bhopAla meM vAgartha sammAna se sammAnita kiyaa| isa avasara para pradeza ke ucca zikSA maMtrI lakSmaNa siMha

Page #230
jaina jagat : 225 gaur3a, rAjya zikSA maMtrI zrI pArasa jaina bhI upasthita the| DaoN0 jaina kI isa upalabdhi ke lie pArzvanAtha vidyApITha unako hArdika badhAI detA hai| zrI harikizora prasAda siMha ko pI-eca0 DI0 upAdhi zrI harikizora prasAda siMha, patrakAra maNikapura, saraiyA, mujaphphapura . ko bI 0 Ara0e0 bihAra vizvavidyAlaya, mujaphpharapura dvArA unake zodha-prabandha 'AcArya padmakIrti viracita pAsaNAhacariu kA sAMskRtika adhyayana' para pI-eca0DI0 kI upAdhi pradAna kI gaI hai| Apane apanA zodha-prabandha DaoN0 maMjubAlA, prAdhyApaka, prAkRta jainazAstra aura ahiMsA zodha saMsthAna, vAsokuMDa, vaizAlI ke kuzala nirdezana evaM mArgadarzana meM sampanna kiyA hai| pArzvanAtha vidyApITha ApakI isa upalabdhi hetu Apako badhAI detA hai| zrI azoka bar3ajAtyA 'samAjaratna' se vibhUSita zravaNabelagolA | digambara jaina mahAsamiti ke pUrva rASTrIya adhyakSa va bhagavAna bAhubalI mahAmastakAbhiSeka samAroha 2006, samiti ke saMrakSaka, variSTha samAjasevI udyogapati zrI azoka bar3ajAtyA, indaura ko AcArya zrI vardhamAna sAgarajI mahArAja sasaMgha ke sAnnidhya meM zravaNabelagolA sthita cAmuNDarAya maNDapa meM parama pUjya jagadguru karmayogI svastizrI cArukIrti bhaTTAraka mahAsvAmIjI ne unake dvArA pradatta ullekhanIya sevAoM ke lie unheM 'samAjaratna' kI upAdhi se vibhUSita kiyaa| isa avasara para parama pUjya AcArya zrI vardhamAnasAgarajI mahArAja ne apane udbodhana meM kahA ki samAja sevA kA kArya karanA atyanta kaThina hai| samAja sevA ke sAtha samAja ko saMtuSTa karanA aura bhI kaThina hai| zrI azoka bar3ajAtyA ne sAmAjika kArya kara samAja ko saMtuSTi pradAna kI hai, yaha eka ullekhanIya kArya hai, unheM AzIrvAda hai ki ve samAja ko saMgaThita kara tIrtha rakSA ke kAryoM meM bhI apanI sevAeM pradAna kareM / parama pUjya jagadguru karmayogI svastizrI cArukIrti bhaTTAraka svAmIjI ne apane udbodhana meM kahA ki mahAmahotsava 2006 meM apanI sUjha-bUjha va parizrama se zrI bar3ajAtyA ne jo kArya kiyA hai vaha prazaMsanIya hai ve samAja ke birale vyakti haiM jinheM 'samAjaratna' kI upAdhi se vibhUSita karate hue bhU

Page #231
226 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 unheM harSa hai| zrI azoka bar3ajAtyA ko parama pUjya svAmIjI ne abhinaMdana-patra, zAla, zrIphala va ratna-jar3ita rajata kalaza smRti svarUpa bheMTa kiyaa| Shri Shori Lal Jain passed away Shri Shori Lal Jain was born at Lahor, Pakistan on 5.8.1922 in the well reputed family of Lala Mehtab Rai, Chhaju Ram Jain. He was married to the daughter of Lala Laxman Dass Jain of Kapurthala, Punjab running jewellery business. At the age of 18 he started working in Indian Optical Co. Lahore and from there he learnt the manufacturing of Ophtathmic lenses, then after partition he shisted to Kapurthala and started his own factory there. Then in the year 1956 he shifted his factory to Delhi and started shop at Ballimaran, Delhi which is being run today by his elder son and grand son in the name of Jain Optical Co. He served the following Associations and societies: 1. He served as Secretary for some years at Kapurthala, for S.S. Jain Sabha, Kapurthala. 2. He was the present, President of S.S. Jain Sabha, Dilshad Garden, which he held for more than 10 years. 3. He was the present President of Dilshad Public School, Dilshad Garden, He held this post for 3 years. 4. He was the present President of Dilshad Residents & Plot Holders Association. He held this post for more than 30 years. 5. He held the post of President, Delhi Opticians Associations (Regd.), Delhi at least for 5 terms. 6. He held the post of President, Treasurer and convener of Federation of All India Optical Associations. 7. Above all he joined Parshwanath Vidyapeeth, Varanasi about 60 year back. He was very much inclined towards this Institute that he always talked about.

Page #232
jaina jagat : 227 He left behind, well established business, two sons and three daughters, we are all well settled and married to all reputed Jain families. His younger son, Dr. Ashok Kumar Jain, settled in U.S.A. since 1971, is employed in U.S. Army (Civilian) as Project Director. He held all the above post as Honorary. Rajinder Kumar Jain Delhi pArzvanAtha vidyApITha ke pustakAlayAdhyakSa zrI omaprakAza siMha ko pitRzoka 1 sitambara, 2007, vaaraannsii| pArzvanAtha vidyApITha sthita zatAvadhAnI ratnacanda pustakAlaya ke pustakAlayAdhyakSa zrI omaprakAza siMha ke pitA zrI AtmArAma siMha kA 96 varSa kI umra meM nidhana ho gyaa| zrI siMha eka dharmaparAyaNa, atyanta sarala svabhAvI evaM mRdubhASI the| du:khI vyaktiyoM kI sevA evaM parakalyANa ko Apa pUrNatayA samarpita the| bahujana hitAya bahujana sukhAya hI Apake jIvana kA Adarza thaa| Apa lagAtAra 40 varSoM taka apane paMcAyata ke grAmapradhAna rhe| jIvana ke antima caraNa taka Apa rASTrIya vidyAmaMdira iNTara kAleja, candavaka, DobhI, jaunapura ke prabandha samiti ke adhyakSa pada para suzobhita the| Apa eka kuzala sAmAjika kAryakartA the| Apa apane pIche cAra suputroM, do suputriyoM, cha pautroM evaM cAra pautriyoM se bharApurA parivAra chor3a gaye haiN| zrI AtmArAma jI ke nidhana kA samAcAra milate hI vidyApITha parivAra zoka saMtapta ho gyaa| sabane jinendradeva se zrI omaprakAza siMha evaM unake parivAra ko isa duHkha ko sahana karane evaM mRtAtmA ko zAnti pradAna karane hetu prArthanA kii|

Page #233
zramaNa, varSa 58, aMka 2-3 apraila-sitambara 2007 sAhitya satkAra pustaka samIkSA ahiMsA aura vizvazAnti, lekhaka - DaoN0 ravIndra kumAra jaina evaM DaoN0 zaziprabhA jaina, prakAzaka- megha prakAzana, dillI; AkAra - DimAI; pR0-80 ; mUlya ru0-50 1 prakRti pradatta kisI bhI jIva- ajIva ke prati ahitakArI bhAva kA mana meM AnA hiMsA hai aura ThIka isake viparIta bhAva kA arthabodha ahiMsA hai| Aja vizva-manasa ahiMsA ke lie Akula hai| pratyeka stara se ahiMsA ko aMgIkAra karAne kA prayAsa nirantara jArI hai| zAMti kI cAha meM Aja vizva azAMta ho gayA hai| svabhAvataH manuSya zAMta aura sugamatA se jIvana kA nirvAha cAhatA hai| visaMgatiyA~ use azAMta karatI haiM aura aisI sthiti meM vaha svAbhAvikatA se vilaga hokara yA vilupta hokara zAMti kI talAza meM laga jAtA hai| rahI bAta vizvazAMti kI to jaise hI 'vasudhaiva kuTumbakam' kA kalevara manuSya ne chor3A, azAMti jAgRta huI aura vizvamAnava ne 'vizvazAMti' kI parikalpanA kara ddaalii| Aja vizva jitanA vyAkula aura bhayAkrAMta hai 'vizvazAMti' ke lie zAyada itanA bhayAkrAMta kabhI nahIM thaa| jIvana thA, jijIviSA thI, jIvana-vyavahAra thA, caritra thA, samabhAva thaa| Aja pUrA vizva viSamabhAva meM hai, kSaNika vyAmoha meM pha~sA hai, varcasva kI bayAra usa para hAvi hai, aisI sthiti meM ahiMsA aura zAMti ke ghaTaka hI use samapatha ke pathika banAyeMge aura taba jAkara zAMti kA saMdhAna samunnata hogaa| samIkSya pustaka 'ahiMsA aura vizvazAMti' lekhaka DaoN0 ravIndra kumAra : jaina tathA DaoN0 zaziprabhA jaina kI adyatana kRti hai jo vizvajanIna zAzvata mUlyoM kI preraNA dene vAle ciMtana ko prasArita karane ke lie saMkalpazIla prakAzaka megha prakAzana, dillI kI prastuti hai / prastuta pustaka jvalaMta samasAmayika samasyAoM ke prakaraNa se ubhare anAgata bhaviSya kI ciMtA kI vyAkhyA se paripUrNa hai| ina vyAkhyAoM ke mAdhyama se samAdhAna kI talAza isa pustaka kA uddezya hai| bhayAkrAMta jIvana, ajJAtabhaya, caritra kA saMkaTa, visaMgatiyoM kI paripATI, viSamatA bharA Atma-kendrita jIvana ne jijIviSA ko samApta kara mAnava jIvana ko

Page #234
sAhitya satkAra : 229 saMvedanazIla banA diyA hai| isa pracalita saMvedanahInatA ko dharmoM kI phulavArI se cunacuna kara zRMgArita kiyA gayA hai| ahiMsA aura zAMti kI avadhAraNA meM jainadharma kI prAsaMgikatA aura prayogadharmitA ko vizeSarUpa se sarvagrAhya aura samanvayakArI batAnA samIkSya pustaka kA pradhAna lakSya hai| pustaka dasa choTe-bar3e adhyAyoM meM vibhakta hai| adhyAya cAra 'rASTrIya caritra' kI vyAkhyA hai| kahanA na hogA ki Aja caritrahInatA hI nayA caritra kA paimAnA ho gayA hai aisI sthiti meM ahiMsaka-vyavahAra kI parikalpanA to jarUra grAhya hai, parantu jamInI dharAtala para vyAvahArika-ahiMsA kA Agraha hI pustaka-praNayana kA sahodara bhAva hai| adhyAya sAta 'AtaMkavAda aura ahiMsA' ko prastuta hai| dhyAtavya hai ki vAda kA vivAda tabhI hotA hai jaba kahIM-na-kahIM se kisI bhI rUpa meM zoSaNa hotA hai| AtaMkavAda anyAya-viSamatA-asaMtoSa kA tri-AyAmI visphoTa hai jo zoSaNa ke jala se siMcita hai| isase mukti kA patha pradarzita karanA lekhaka dvaya kI vyAvahArika dArzanikatA hai| pustaka meM kAvya paMktiyoM kI manohArI prastuti se lekhakadvaya ke kAvya sRjanadharmA hone kA paricaya milatA hai| saca bhI hai kAvya kI preraNA se parivartana svAbhAvika bhI ho jAtA hai| parivartana cAhe mana kA ho yA hRdaya kA- ahiMsA asarakArI avyaya hai| pustaka kA kavara-pRSTha zAMta-saundarya kA vibhAva detA hai| viSayagata aura viSayetara-donoM hI adhyetAoM ke lie pustaka paThanIya aura samasAmayika saMdarbha meM preraNAdAyI hai| DaoN0 DI0ena0 prasAda prAdhyApaka, ahiMsA evaM zAnti adhyayana ma0gAM0 antara0hindI vizvavidyAlaya, vardhA jainadharma kI zramaNiyoM kA bRhada itihAsa- lekhikA- DaoN0 sAdhvI vijaya zrI 'AryA'; prakAzaka- bhAratIya vidyA pratiSThAna, ema- 2/77, sekTara 13, Atma vallabha sosAyaTI, rohiNI, dillI- 110085; AkAra-krAUna; pRSTha- 56+ 1012= 1068; mUlya- 2000/- rupaye (do hajAra ruupye)| bhAratIya saMskRti meM aneka dharmoM kA samanvaya hai| yahA~ para sabhI ko barAbara sthAna prApta hai| koI dharma UMcA yA nIcA nahIM hai| vibhinna dharma paramparAoM ke bIca meM zramaNa paramparA meM jaina dharma kA apanA alaga sthAna hai| jaina dharma kA prArambha prathama tIrthakara bhagavAna RSabhadeva ke samaya se mAnA jAtA hai| vartamAna meM caubIsaveM tIrthaMkara bhagavAna mahAvIra kA zAsana kAla cala rahA hai| jaina dharma meM puruSa hI nahIM striyAM bhI dIkSita hotI haiN| unakI bhI apanI gaurava gAthA hai| puruSapradhAna samAja hone ke kAraNa Aja bhI striyoM kI avahelanA ho rahI haiN| sAdhvIzrI ne eka krAMtikArI kadama bar3hAyA

Page #235
230 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 hai aura striyoM ke itihAsa ko prastuta kiyA hai| isa vizAlakAya graMtha meM jaina paramparA kI cAroM zAkhAeM- digambara, mUrtipUjaka, sthAnakavAsI aura terApaMthI sampradAya meM dIkSita sAdhvIyoM kA na kevala jIvana paricaya apitu unake kartavya kA bhI ullekha kiyA hai| prastuta graMtha meM ATha adhyAya haiN| prathama adhyAya pUrva pIThikA 21 upaviSayoM meM vibhAjita kara likhA gayA hai jisameM zramaNa saMskRti kI prAcInatA jainadharma ke sandarbha meM, vaidika dharma meM nArI saMnyAsa, bauddhadharma meM bhikSuNI saMgha, IsAI dharma meM saMnyasta mahilAeM, islAma dharma kA nAriyoM ke prati dRSTikoNa, sUphImata meM saMnyasta striyAM, vizva dharmoM ke sAtha jaina zramaNI saMsthA kI tulanA, digambara paramparA meM zramaNI saMsthA kI upekSA evaM usake kAraNa, jaina zramaNI saMgha kI AMtarika vyavasthA, jaina zramaNI dIkSA mahotsava, jaina zramaNI saMgha ke itihAsa ko jAnane ke sAdhana-srota, jaina kalA evaM sthApatya meM zramaNI darzana Adi viSaya samAhita haiM / dvitIya adhyAyaprAgaitihAsika kAla ko 7 upa-viSayoM meM vibhAjita kiyA hai| isake antargata, bhagavAna RSabhadeva se bhagavAna pArzvanAtha ke kAla taka kI zramaNiyoM kA itihAsa, Agama tathA Agamika vyAkhyA sAhitya meM varNita zramaNiyAM, jaina purANa sAhitya tathA jaina kathA sAhitya meM varNita jaina zramaNiyoM kA ullekha kiyA gayA hai| tRtIya adhyAya- isameM mahAvIra aura mahAvIrottara kAla kI zramaNiyoM kI carcA kI gaI hai| caturtha adhyAya meM digambara paramparA ke antargata atIta se vartamAna taka 12 upaviSayoM meM vyAkhyAyita kiyA hai| isameM zvetAmbara digambara paramparA bheda, digambara paramparA kA AdikAla, dakSiNa bhArata meM jaina zramaNiyoM kA astitva, yApanIya, bhaTTAraka paramparA kI AryikAe~, karnATaka, tamilanADu, uttara bhArata kI AryikAe~ samakAlIna AryikAe~ evaM kSullikAe~ Adi ko vivecita kiyA gayA hai| paMcama adhyAyazvetAmbara mUrtipUjaka paramparA (atIta se vartamAna) meM 9 upa-viSayoM ke mAdhyama se zramaNiyoM ko vargIkRta kiyA hai| isameM khataragaccha, tapAgaccha, samakAlIna tapAgacchIya, aMcalagaccha, upakezagaccha, Agamika gaccha, pArzvacandra gaccha kI zramaNiyoM kA ullekha hai| prazasti granthoM va hastalikhita pratiyoM meM zramaNiyoM kA yogadAna tathA jinakA pUrNa paricaya prApta na ho sakA una zramaNiyoM ke nAmoM kI sUcI dI gaI hai| SaSTha adhyAya - sthAnakavAsI paramparA ke antargata dharmavIra lokAzAha aura unakI dharmakrAMti, sthAnakavAsI nAmakaraNa lokAgacchIya zramaNiyAM, kriyodhAraka AcArya zrI jIvarAja jI, zrI lavajI RSi jI, zrI dharmasiMha jI mahArAja, zrI dharmadAsa jI mahArAja, zrI harajI RSi jI kI zramaNI paramparA kA varNana kiyA gayA hai| isake sAtha hI hastalikhita granthoM meM sthAnakavAsI jaina zramaNiyoM kA yogadAna tathA zeSa zramaNiyoM kI tAlikA dI gaI hai| saptama adhyAya terApaMtha paramparA ke antargata 14 upa -

Page #236
sAhitya satkAra : 231 viSayoM meM AcArya bhikSu se AcArya mahAprajJa ke kAla taka kI zramaNiyoM kA ullekha kiyA gayA hai| isameM, terApaMtha saMgha kI sthApanA ( terApaMtha sampradAya sthAnakavAsI paramparA se hI nikalA huA hai ata: yaha saMgha prAcIna nahIM hai), terApaMtha saMgha kI zramaNiyAM, AcArya bhikSu, bhAramala jI, rAyacaMda jI, jItamala jI (jayAcArya), maghavAgaNI, mANakagaNI, DAlagaNI, kAlUgaNI, tulasIgaNI tathA AcArya mahAprajJa ke kAla kI zramaNiyoM kA varNana isameM kiyA gayA hai| yahAM yaha ullekha karanA cAhUMgI ki terApaMtha dharmasaMgha meM sAdhu-sAdhvIvRnda- arthAt donoM kA hI itihAsa muni navaratnamala jI ke dvArA zAsana-samudra bhAga - 1 - 25 taka meM kramaza: dIkSAvAra tathA pratyeka AcArya ke kAla ke AdhAra para likhA jA cukA hai jo ki anya paramparAoM meM dekhane ko nahIM milatA hai| isake atirikta AcArya tulasI ne sAdhu va zrAvaka ke bIca kI eka naI zreNI ko janma diyA, jisakA nAma hai- samaNa - samaNI zreNI / isakA ullekha bhI 'terapaMtha samaNI saMsthA kA vikAsa evaM avadAna' nAmaka zIrSaka meM kiyA gayA hai| aSTama adhyAya - upasaMhAra hai| isameM sampUrNa kRti kA sAra - 2 - saMkSepa rUpa meM prastuta kiyA hai| isa prakAra hama dekhate haiM ki yaha vizAlakAya grantha apane Apa meM koza kA kArya kara rahA hai, kyoMki isameM kisI ko bhI chor3A nahIM gayA hai| adhika se adhika jAnakArI dene kA sAdhvIzrI ne jo athaka parizrama kiyA hai usake lie ve sAdhuvAda kI pAtra haiN| sundara akSara-sajjA ke sAtha prastuta yaha grantha pratyeka pAThaka ke lie saMgrahaNIya hai| isa kRti ke praNayana ke lie maiM vyaktigata rUpa se sAdhvI zrI ke prati AbhAra prakaTa karatI hU~ ki unhoMne ullekhanIya kArya ko aMjAma diyA hai| DaoN0 sudhA jaina, variSTha prAdhyApaka, pArzvanAtha vidyApITha 1. anyathAkhyAtivAdIyA (vidvatsaMgoSThI), prakA0 - zrI vallabhAcArya TrasTa, kaMsArA bAjAra, mANDavI, kaccha- 370456, saMskaraNa- prathama (vi0saM0 2058), AkAra - DimAI, pR0 617, mUlya ru0 150/ prastuta grantha meM zrI vallabhAcArya TrasTa, mANDavI - kaccha, gujarAta dvArA anyathAkhyAtivAda para Ayojita vidvat paricarcA kA saMkalana hai| isameM vibhinna vidvAnoM ke kula 17 zodha-patra saMkalita haiN| prArambha meM zrI bAlakRSNa bhaTTa viracita 'khyAtivAda viveka' aura gosvAmI zrI puruSottama viracita 'khyAtivAda' kA aMkana kiyA gayA hai| donoM hI lekha ucca koTi ke khyAtivAdIya paricarcA ko sameTe hue haiN| lekha saMskRta

Page #237
232 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 bhASA meM hai| prathama dina udghATana satra meM gosvAmI zyAma manohara paThita zodha-patra 'khyAtivAda kI carcA meM kucha pura: sphUrtika vicAra - bindu' ke antargata bhrAnti ke viSama svarUpa aura usake jJAna kI satyatA-asatyatA ko udghATita karane kA prayAsa kiyA gayA hai| dUsare dina prathama satra meM DaoN0 sudhAMzu zekhara zAstrI dvArA 'anirvacanIyakhyAti' viSaya para zodha-patra vAcita kiyA gayA jisameM DaoN0 zAstrI ne anivarcanIyakhyAti para sAragarbhita mantavya prastuta kiyA hai| sAtha hI DaoN0 sunandA zAstrI paThita 'Anyakhyati in comparision with Vijnanabhiksu's view in Yogsutra' evaM DaoN0 yajJezvara zAstrI paThita 'Madhyamika's Theory of Error in Comparision with Anyakhyati of suddhadavaita School' donoM zodha-patra sAragarbhita paricarcA se paripUrNa haiN| dUsare hI dina dvitIya satra meM DaoN0 ambikAdatta zarmA paThita 'bAhyArthavAdI bauddha sammata khyAtivicAra evaM anyathAkhyAti'; DaoN0 kizora nAtha dvArA 'khyAti ke prasaMga meM sAMkhya tathA vAllabha - vedAnta kA tulanAmUlaka adhyayana' evaM DaoN0 balirAma zukla paThita 'navyanaiyAyikAnAm anyathAkhyAtivAdaH' apane-apane viSama vaiziSTya ko sthApita karane meM samartha haiN| tIsare dina prAta:kAlIna satra meM DaoN0 pArasanAtha dvivedI dvArA 'anyakhyAtyanirvacanIyakhyAtI', DaoN0 ke0 I0 devanAthana dvArA 'yathArthakhyAti : ' evaM pro0 rAjendra mizra dvArA 'kAzmIra zaiva siddhAnta ke vizeSa pariprekSya meM zuddhAdvaita vAdAbhimata khyAtivicAra kI samIkSA' viSaya para vidvatApUrNa zodha-patroM kA vAcana huaa| zodha - 1 - patra vAcanoparAnta ina sabhI para huI carcA viSaya kI gaharAI ko samajhAne meM samartha hai| tIsare dina ke madhyAhna satra meM DaoN0 vindhyezvarI prasAda mizra paThita 'zrI vallabha vedAntAbhimatAnyakhyAtiH zrImadbhAgavatanirUpita - vikalpakhyAtiH ca' pro0 DI0 prahlAdAcAra paThita 'mAdhvavedAntIyAbhinavAnyathAkhyAtiH', evaM DaoN0 bI0 ke0 lAI paThita Jain Theory of error' viSaya para carcA huii| viSaya vizeSa se sambandhita utkRSTa zodha-patroM para huI viziSTa carcA isa grantha kI mahattA ko darzAtA hai| isa grantha meM paThita zodha-patroM ke atirikta cAra anya vidvAnoM ke AlekhoM kA aMkana bhI hai jo isa prakAra hai- ' kA samucitA anyakhyAtiH anyathAkhyAtiH vA? (DaoN0 saccidAnda mizra), ' Some Reflections on Nimbark's Theory of Perceptual Error (Dr. Madan Mohan Agrawal)', 'Perceptual Error : The Western Viewpoint' (Dr. Sri Niwas Rao ) ' evaM 'pazcimI darzana meM bhrAnti vicAra ke vikAsa kI rUparekhA vAllabha vedAntAnusArI : eka vimarza (gosvAmI zyAma manohara ) | anta meM kahA jA sakatA hai ki isa grantha meM khyAtivAda se sambandhita jitanI sAmagrI upalabdha hai vaha anyatra durlabha hai| itane kama mUlya meM itanI utkRSTa sAmagrI eka

Page #238
sAhitya satkAra : 233 jagaha upalabdha honA saMbhava nahIM hai ata: yaha pustaka darzanazAstra ke jJAnapipAsu pAThakoM evaM zodhArthiyoM ke lie atyanta hI upayogI, paThanIya evaM saMgrahanIya hai| __DaoN0 rAghavendra pANDeya 2. pravacanasAra bhASAkavitta (paNDita devIdAsa viracita), sampAdana evaM anuvAda- DaoN0 zreyAMza kumAra siMghaI, prakA0- bhAratIya zruti darzana kendra, jayapura, saMskaraNa-prathama (2006), AkAra-DimAI, pR0 416, mUlya ru0 50/- | ___ prastuta grantha 'pravacanasAra bhASAkavitta' AcArya kundakunda ke 'pravacanasAra' kA hindI padyAnuvAda hai jise paM0 devIdAsa ne apanI lekhanI se mUrta rUpa diyA hai| darzana evaM dharmazAstra ke durUha zabdoM ko jaba sarala-subodha bhASA dene kA prayAsa kiyA jAtA hai jise Ama-jana bhI AtmasAta kara sake taba vaha pravacana kahalAtA hai| prastuta grantha ko paM0 devIdAsa ne hindI bhASA meM prarUpita kiyA hai isakA sundara evaM sarala bhASA meM anuvAda DaoN0 zreyAMza kumAra siMghaI jI ne kiyA hai| manuSya kA carama lakSya hotA hai jIvana meM prApta hone vAle duHkhoM kA parihAra kara sukha kI prApti krnaa| parantu ye sukha hameM ucita mAdhyama se hI prApta hone caahie| mukti viSayaka dRSTi se pravacana kAphI mahattvapUrNa hotA hai| prastuta grantha meM prastAvanA ke antargata pravacana se sambandhita srota, zAstrIya avadhAraNA evaM usake adhikAroM Adi para sAragarbhita vicAra kiyA gayA hai| isameM AcArya kundakunda kA pravacanasAra aura usakI vibhinna TIkAoM ke viSaya meM bhI batAne kA prayAsa kiyA gayA hai| jJAnatattva adhikAra zIrSaka ke antargata caubIsa tIrthakaroM kI stuti ke sAtha-sAtha bhUta-bhaviSya ke sabhI tIrthaMkaroM, siddhoM, AcAryoM, upAdhyAyoM, sAdhuoM Adi kI stuti bhI kI gaI hai| jJeyatattva adhikAra zIrSaka ke antargata padArtha, dravya, jIva, AtmA, AkAza, kAla, pudgala, bandhana, mokSa-mArga ke svarUpa Adi para vistRta vivecanA hai| cAritra adhikAra zIrSaka ke antargata AcAra-vicAra kI carcA hai| muni ke lie vibhinna AcAra-vicAroM kA nirdeza hai| ata: prastuta grantha jaina dharma evaM AcAra darzana ke jJAnapipAsu pAThakoM ke lie upayogI hai| DaoN0 rAghavendra pANDeya 3. jainAgamoM meM aSTAMgayoga, lekhaka - zrI AtmArAma jI ma0, sampA0 - zrI zivamuni jI ma0, prakA0 - prajJA, dhyAna evaM svAdhyAya kendra, puNe, saMskaraNadvitIya (2003), AkAra-DimAI, pR0-154 /

Page #239
234 : zramaNa, varSa 58, aMka 2-3 / apraila-sitambara 2007 jinabhASita vANI ke abhipreta artha ko grahaNa kara gaNadharoM evaM unake anantara sthavira muniyoM ne jinhe zabda rUpa meM gUMthA ve hI grantha 'Agama' nAma se jAne jAte haiN| Agama jJAna-vijJAna kA apAra bhaNDAra hai jisameM darzana, vijJAna, sAhitya, AcAravicAra Adi pratyeka kSetra kA samAveza svataH hI ho jAtA hai| yoga kA eka pramukha aMga hai- aSTAGgayoga, jisakI carcA jainAgamoM meM vistRta rUpa se prApta hotI hai| lekhaka ne yoga sambandhI isI vivecanA ko sarala evaM sahaja bhASA meM Ama jana taka pahu~cAne kA kArya kiyA hai| jaina vidyA ke ananya sAdhaka AcArya zivamunijI ke sampAdakatva isa grantha kI mahattA ko aura bhI bar3hA diyA hai| Aja jitanI bhrAntiyA~ yoga ke viSaya meM haiM, zAyada hI kisI anya viSaya meM hoM / prastuta pustaka meM lekhaka ne upodghAta ke antargata yoga zabda kA mahattva, yoga kI pataJjalikRta vyAkhyA, yoga kI Agamika vyAkhyA, haribhadrasUri dvArA kI gayI yoga- vyAkhyA Adi ko vivecita kiyA hai| 'jainAgamoM meM aSTAGgayoga' ke antargata dhyAna ke bhedopabheda, dharmadhyAna, zukladhyAna aura usake adhikArI, jaina yoga meM samAdhi, pAtaJjala yoga kI vibhUtiyA~, o3m evaM so'ham Adi para savistAra prakAza DAlA gayA hai| 'jainAgamoM ke sandarbha meM yoga eka cintana' ke antargata vaidika, bauddha evaM jaina darzana meM yoga kI carcA evaM dhAraNA, dhyAna, samAdhi para utkRSTa vivecanA kI gaI hai| 'OM kAra : eka anucintana' meM OM kAra kI uccAraNa-vidhi, OM kAra dhyAna - vidhi Adi kA savistAra varNana kiyA gayA hai / 'Atmazuddhi kI sAdhanA- Agamika dhArA' ke antargata so'haM sAdhanA, dhyAna, samyak - darzana, dhyAna aura jIvana Adi kA ullekha hai / dhyAna kA kriyAtmaka svarUpa evaM upalabdhi zIrSaka ke antargata vaidika, bauddha, jaina Adi kI dhyAna-vidhiyoM, unakA mAnava jIvana para prabhAva kI carcA sodAharaNa kI gaI hai| anta meM pariziSTa ke antargata AgamoM meM varNita yoga carcA kA aMkana kiyA gayA hai| niSkarSa ke rUpa meM kahA jA sakatA hai ki isa choTI-sI pustaka meM vidvAn lekhaka evaM sampAdaka ne yoga ke sambandha meM logoM kI bhrAntiyoM kA nirAkaraNa kara use vaijJAnika kasauTI ke AdhAra para Ama sudhI-jana ke lie upayogI rUpa meM prastuta karane kA prayAsa kiyA hai| AzA hai jJAnapipAsu vidvAn pAThaka isa pustaka kA eka bAra avazya adhyayana kareMge aura apanI jIvana kI samasyAoM se chuTakArA pAkara lAbhAnvita hoNge| DaoN0 rAghavendra pANDeya darzana evaM dharma vibhAga, kA0hi0vi0vi0, vArANasI

Page #240
sAhitya satkAra : 235 sAbhAra 1. rAja sihaMnA parAkamo, pravacanakAra, muni zrI bhavyacandravijayajI, prakA0- devendrakumAra mANikalAla zAha, 204/bI. vinaya kamapleksa, vAsanA basa sTaiNDa ke pAsa, ahamadAbAda-380007 2. maktiyA~, lekhaka svataMtra, prakA0- zrI kahAna guru tattva prasAra kendra, 145, vindhyAcala nagara, eroDrama roDa, indaura (ma.pra.) 3. dariyAmAM DUbakI-3, pravacakAra- muni zrI bhavyacandravijayajI, prakA0devendrakumAra mANikalAla zAha, 204/bI. vinaya kamapleksa, vAsanA basa sTaiNDa ke pAsa, ahamadAbAda-380007 4. mA~ kI mamatA hameM pukAre, lekhaka munizrI candraprabha, prakA0-govindacanda mehatA, e-246, zAstrInagara, jodhapura 5. AtmA se paramAtmA, pravacanakAra- AcArya zrImad rAjayazasUrijI, prakA0- prakAza kAsmeTika, digambara bAjAra, haidarAbAda-500012 6. pravacanasAroddhAra (sArtha), bhAMga-1-2, vivecaka- zrImad vijayasUrIzvara jI, prakA0- zrI bI.ke. koThArI rIlijIyasa TrasTa, caMdanabAlA, cAra Thakkara mArga, rIja roDa, bAlakezvara, mumbaI-400005 7. vairAgyazataka, sampA0 - muni puNyakIrti vijaya, prakA0- sanmArga prakAzana, zve0mU0tapa jaina ArAdhanA bhavana, pAchIyAnI pola, rIlika roDa, ahamadAbAda380001 8. jaina zrIrAmakathA, prastuti- rameza guNabhadra jaina, prakA0 -zrImatI sudhA devendra jaina, sanmati TrasTa, 21-bI, kahAnanagara, ena.sI. kelakara roDa, dAdara (pa), mumbaI-400028 9. chahaDhAlA kA sAra, lekhaka-DaoN0 hukumacanda bhArilla, prakA0-zrI a.bhA.diga. jaina vidvatpariSad TrasTa, 129, jAdonanagara, bI. sTezana roDa, durgApurA, jayapura (rAjasthAna) 10. pazcAttApa, lekhaka- DaoN0 hukumacanda bhArilla, prakA0 - paNDita ToDaramala smAraka TrasTa, e-4, bApUnagara, jayapura-302015

Page #241
236 : zramaNa, varSa 58, aMka 2-3/apraila-sitambara 2007 11. adbhUta yoginI amarakathA, lekhaka- maho0 zrI devavijayajI gaNivarya, prakA0 - zrI paMcajinezvara kaivalya dhAma, mahAtIrtha peDhI, oganAja, ahamadAbAda 12. siddhaloka evaM siddhatva sAdhanA ke sUtra, lekhaka DaoN0 rAjendra kumAra baMsala, prakA0-zrI a.bhA.diga. jaina vidvatpariSad TrasTa, 129, jAdonanagara, bI. sTezana roDa, durgApurA, jayapura (rAjasthAna) 13. tarkasaMgraha kArikAvalI mUlam , saMkalanakartA- zrImad vijaya somasundarasUri, prakA0 - aacArya zAnti-somasundarasUri jJAnamaMdira TrasTa, sarvodayanagara, zAhapura, ahamadAbAda 14. zrI nAnezazataka, lekhaka-sumantabhadra, prajJApAramitA prakAzana, po-baoN0 naM0 12, ciMcavaDa, pUnA-411033 15. nIMva kA patthara, paNDita ratanacanda bhArilla, paNDita ToDaramala smAraka TrasTa, e-4, bApUnagara, jayapura-312015 26. satya kI khoja, lekhaka- munirAja zrI jayAnaMda vijayajI, zA devIcaMda chaganalAlajI sadara bAjAra, bhInamAla-343029 17. mAya- tenuM smaraNa, prakA0- zrI garAMbaDI zve0mU0pU0 jaina saMgha, garAMbaDI, tAluko vAva, ji0-banAsakAMThA 18. zrAddhavidhikaumudI (saMkSepa), sampA0- munizrI vairAgyavijayajI, prakA0pravacana prakAzana, ravivAra peTha, pUnA-2 /

Page #242
NO PLY, NO BOARD, NO WOOD ONLY NUWUDR INTERNATIONALLY ACCLAIMED Nuwud MDF is fast replacing ply, board and wood in offices, homes & industry, As cellings DESIGN FLEXIBILITY flooring furniture, mouldings, panelling, doors, windows... and almost infinite variety of VALUE FOR MONEY woodwork. So, if you have woodwork in mind, just think NUWUD MDF NUCHT LIMITED NUWUD WWW. Registered Head Office : 20/6, Mahura Road, Faridabad-121006, HARYANA Tel: +91 129 230400-6, Fax: +91 129 5061037. all yees word 2003 Marketing Offices Ahmedabad : 502, Anand Mangal, Complex-1, Behind Omkar House, Near Swastika Charrasta, CG Road, Ahmedabad-380009. Tel: 079-30958929, 31028976, Fax: 079-26466585. Banglore :D 1/4, Hayes Court, 11/9 Hayes Road, Richmond Town, Banglore. Tel: 080-30958040, 22279219, Fax. 08022279219. Delhi/UP : E-46/12, Okhala Industrial Area, Phase II, New Delhi-110020. Tel. 01126385737, 26383234, 26384656, Fax: 011-41611846. Chennai : Tyagraj Complex, No. 583, (New No. 250), 4A. 4" Floor, Poonamalee High Road, Kilpauk, Chennai-600010. Tel. 044-30970880, Fax: 04425323731. Hyderabad : A-3, View Towers, 6-2-1, Lakadi Ka Pul, Hyderabad-560904. Tel: 04030935561, 23307604, 23314794, Kerala : 33/1560-G, Chakkaraparampu Road, Vennala (P.O.). Engakulamm, Kochi-682028 Tel: 0484-3969454, 3969452, Jalandhar: 29, G.T. Road, Kalra Building, Jalandhar-144001. Tel: 09316039144, 09347203593. Jaipur: 42, Dhuleshwar Garden, 1" floor, Near Ajmer Road, Jaipur-302001. Tel: 0141-3028940, 270557, Fax: 0141-2214727. Mumbai: Shive Centre Office No. 214, 2nd Floor, Plot No. 72, Sec-17, Vashi Navi, Mumbai-400705. Tel: 022-39436667, 25002250, Fax: 022-25002250. Pune : 209, 2 floor, Ashoka Mall, Opp. Hotel Sun N Sand, Bundgarden Road, Pune-411001. Tel: 020-39505076, 6121353, Fax: 020-26121353.